| בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ | 1 P | When God began to create (When God began to create Others “In the beginning God created.”) heaven and earth— |
An additional reason why the holy Torah starts with the letter Beis, which the numerical value is two, is to teach that there are two Torahs, there is written and oral.
In the beginning – Bereishis bara… (Genesis 1:1) Bereishis is “yirah boshes” – “fear of shame.” (Tikunei Zohar, Tikun 7, בראשית – ירא בשת.) For instance, a person sits before the king feels great shame, so that he does not think about whether the king loves him or not, in order that he love him back; rather, he thinks about the king’s greatness, so that he becomes ashamed of him. Kesser Shem Tov, part 2, p. 3b (See also Likutim Amarim, p. 2d.)
In the beginning, G‑d (Elo-him) created the heaven and the earth… (Genesis 1:1) It doesn’t say “that Y-H-V-H created, for at first, it arose in his mind to create the world with the attribute of Justice. But when he saw that the world could not exist, He prefaced it with the attribute of compassion and joined it to the attribute of Justice. Thus it is written: “On the day the L-rd (Y-H-V-H) G‑d made the earth and the heaven (Genesis 2:4).” (Rashi, loc. cit.) I received from my Master and grandfather that the name Y-H-V-H is the root of all the forces of Love, and the name Elo-him is the root of all the forces of Justice. Degel Machane Ephraim, Lech Lecha
In the beginning – Bereishis… (Genesis 1:1) When the Moshiach comes, may it be speedily in our days, he will expound upon the letter combinations of each word in the Torah, from beginning to end. (The letters of the Torah, though inscribed in a pattern that tells the story of the creation of the world, and the history and laws of the Jewish people, are not fixed. It is possible to rearrange the letters to gain new insights into the meaning of the text, and G-d’s will for man. Furthermore, the letters of Torah represent the creative energies of G-d that enter the world, and arranging them in different patterns can affect the flow of energy from above. By meditating on the letters, in their different combinations, mystical states of consciousness can be obtained. There are various techniques for letter combination, such as tzerufi osiyos, letter recombination; gematria, using the numerical value of each Hebrew letter, roshei tevos and sofei tevos, words derived from the first and last letters of words in a verse; the division of letters into their component parts. Thus, there is an infinite amount of meaning that can be derived from the Torah.) Then he will combine the entire Torah into one word, (See Zohar 3:36a: “The Torah is all one holy Name of the Holy One.” Also, ibid. 2:90b: “The Torah is really all one Name of G-d. Fortunate is the lot of one who merits it. One who merits the Torah, merits the holy Name.” See also ibid. 3:73a, 3:268b, 2:144a. See, also, Bris Menucha, Introduction, p. 3c: “About this, they said that the entire Torah is all one Name, and all the words are Names that can cause effects.”) so that the letter permutations will be infinite. Then he will expound upon all the combinations. Teshuos Chen, Tazria Bereishis…
In the beginning, G-d created the heaven and the earth. (Genesis 1:1) All the early commentators (Rishonim – usually a reference to the Torah sages of eleventh to fourteenth century Europe, many of whom were involved in philosophical speculation, such as Maimonides, R. Chasdei Crescas, Ibn Pakuda, etc.) asked a question: Why did G-d not create the world earlier, for to action is always better than inaction. Furthermore, why did G-d’s will change from not wanting [to create] to wanting at that time, and not earlier? G-d is not subject to change, as it is written: “I am G-d, I do not change” (Malachi 3:6).
A man once came to the Baal Shem Tov with a question. He had studied the natural sciences and philosophy, and discovered that according to the laws of nature, the Red Sea was supposed to split at that very moment the Children of Israel arrived there. Why, then, do we believe that the splitting of the sea was such a great thing? This question deeply troubled him, and he traveled to the Baal Shem Tov. When he arrived there, even before presenting his question, the Baal Shem Tov rose and went to the study hall, where he summoned all the townspeople to hear a sermon. “There are fools and heretics in this world who have trouble believing that the splitting of the sea was a miracle,” he said. “These people have eyes, but cannot see. It is written: ‘In the beginning, G‑d created the heavens and the earth.’ G‑d’s Name ‘Elokim’ (Each of G‑d’s Names has a different significance. The Name used in the first chapter of Genesis, describing the creation of the world, is Elokim.) has the numerical value of ‘Nature,’ (Elokim has the same gematria as hatevah (הטבע), 86.) for nature is also created by G‑d. Thus, the Sages said on the verse: ‘And the sea returned to its strength’ (Exodus 14:27), that ‘G‑d made a condition with the sea.’ (Midrash Rabbah, Bereishis 21:6. The words “to its strength” – l’eitano, is interpreted by the Sages as “l’tanao” – “to its stipulation.” That is, G‑d made a stipulation with the sea, when He created it, that it would split at that moment for the Children of Israel.) From the very beginning, G‑d built it into the sea to split before the Children of Israel at that time. This makes the miracle even greater! For from the beginning of creation, G‑d created the natural order for the sake of Israel, as it says: ‘In the beginning’ – for the sake of Israel, who is called ‘the beginning.’ (See Rashi’s commentary on Genesis 1:1. Israel is called “the beginning,” as in the verse: “Israel is the L‑rd’s hallowed portion, the beginning of His produce” (Jeremiah 2:3).) This nature of the sea was created for Israel. Had they not required this miracle, G‑d would not have built it into the sea.” Beis Yaakov, Bereishis and Beshalach
Why this Sabbath is called "Shabbat HaGadol" ("The Great Sabbath") We must still explain why we call this Sabbath "Shabbat HaGadol," the Great Sabbath. It is based on our interpretation of the verse, "Great are the works of the Lord; they are pondered by all who delight in them." (Psalm 111:2) As is known, the end of this verse does not seem to fit with its beginning, and it is unclear. We explained this matter based on the words of the Sages (Chazal). In Jewish Law, there are two categories: action and thought. An adult, even if he only thought about making something into a vessel, that item is considered a vessel for the purposes of ritual purity and impurity. However, a minor can only act; they do not have the capacity for the kind of thought that creates a vessel in a ritual sense. We know that for the Jewish people, God considers a good intention as an action, as the Sages taught, "For those who fear the Lord and for those who hate His Name, even if a person only thought about performing a commandment..." (Kiddushin 40a) This is not the case with non-Jews. It is fitting to provide a reason for this difference. Does it really matter to me if a non-Jew's thoughts are considered an action? It would be fitting if this were so (and we have already provided various reasons for this). But this concept originates from the time when God, blessed be His Name, desired to create the world. The Jewish people were present in God's thoughts. "In the beginning, God created the world" (Genesis 1:1) for the sake of the Jewish people, who are called "the first" (Reshit). At that point, the Jewish people had not yet performed any actions. Nevertheless, their presence in God's thoughts was sufficient. Their existence in thought was equivalent to action. Therefore, Jewish Law states that for the Jewish people, a good thought is considered an action, which is not true for the other nations of the world. The creation of the world described in the Torah began on the evening preceding the first day, "And there was evening, and there was morning, one day" (Genesis 1:5). Since the Jewish people existed in God's thoughts before the creation of time, that time – the Sabbath that preceded the creation of time – is called the "time of the afternoon prayer of the Sabbath," the "time of desire." Since God, blessed be His Name, desired to create the world on that Sabbath, that Sabbath is called "the day of knowledge," as the verse states, "To know that I am the Lord who sanctifies you" (Exodus 31:13). This is the meaning of the Sages' statement, "A good gift...and the Sabbath is its name for you. And He informed them, as it is said, 'To know..." (Shabbat 10b). When the Jewish people left Egypt, God wanted to give them the wondrous quality that they possess more than any other nation: that their thoughts about performing commandments are considered equivalent to actually performing them. God commanded them to perform the first commandment, the offering of the Passover sacrifice. He commanded them to take the lamb on the tenth of the month (which is different from the Passover in later generations), which was then a Sabbath, to show them that the thoughts they have about performing the commandments, such as the slaughtering of the Passover lamb, are considered to be the commandment itself (which is not the case for the other nations of the world). The reason for this is the Sabbath, the time when the Jewish people existed in God's thoughts. This understanding allows us to interpret the verse, "Great are the works of the Lord; they are pondered by all who delight in them." (Psalm 111:2) Actions done for the sake of God, blessed be He, are called "great," for "He will surely be gracious to the good, even the desire and the thought that a person has to do the deeds of the commandments for the sake of God." Thus they are called "great," like an adult who can create a vessel merely through thought. Because this concept was revealed to the Jewish people on this Sabbath, it is called "Shabbat HaGadol," the Great Sabbath, in remembrance of the fact that we have been given the laws and status of an adult, who can create a vessel merely through thought.
“In the beginning” (Gen. 1:1) is translated [by the Jerusalem Targum] as “With Wisdom” meaning “With the Torah” (See Genesis Rabbah 1:1). Therefore this month is connected to the tribe of Asher, whose portion contains olive oil, which cultivates Wisdom.
...Additionally, one may learn [from the text] “In the beginning, God created…” One may interpret from this word “Elohim” (gematrically) is equal to “hatevah” (nature), and “reshit” is “chochmah” (wisdom), just as the Targum Yerushalmi renders “b’reshit” as “b’chochmata.” And from this one can learn that from the hint of the pasuk, that “b’reshit” is “b’chochmah” (with wisdom), God created Elohim—the Holy One, blessed be He created the natural order of the world, and this is a wondrous insight, because the natural order is comprised of the four elements: fire, wind, water, and earth. Every aspect of the health of the body depends on the even balance of the elements. If one element overtakes another, God forbid, from this we can extrapolate for a person which pain and weakness of the body they have, God forbid. As is known by natural scientists, all healings are merely the strengthening and amplification of [a person’s] nature, so that there won’t be any weakness of one element compared to another, only that they should all be equally in balance. The Torah is eternality, and what there is in the universe in macrocosm, there is also within humans in microcosm by way of “space, time and spirit,” and therefore a man who possesses knowledge and wisdom can make unto himself a new nature, to change the nature he had originally. By way of example from a parable, if he was born with an angry or a lustful nature, when he is aware of this, he can overturn his nature and master his anger, and his words will be calm, and surely he will not lust after or pursue luxuries, rather he will be satisfied with whatever he has. Everything depends on wisdom, as it is written, “It is the wisdom of man to be slow to anger,” and also “anger rests in the gut of fools,” because the created needs to mirror the Creator, just as the creator of all created the natural order on a foundation of wisdom—so too can humans create for themselves, on a foundation of wisdom, a new nature. From this we understand how from the natural world we can return life force on a foundation of Torah, for we can negate weakness of the soul with it, on account of a weakness of one of the elements…
Deuteronomy 27,8. you will inscribe on these stones all these words of the Torah, very clearly.” A look at Rashi’s comment on the expression will reveal that he understands this as a translation of the entire Torah into 70 languages. [According to Rabbi Eliyahu Mizrachi, foremost super commentary on Rashi, Rashi may have arrived at this interpretation when considering that the letters of the word היטב when converted into what is known as tzeyrufim, ”letter permutation,” ה, הי, היט, היטב, add up to a numerical value of 70. Ed.] Still, we must try and understand what prompted Moses to command at this point that the Torah be made available in indelible writing (engraved on stone) in all the known languages of that time. We may find the answer in Rashi’s commentary on the very first verse in the Torah, where he said (based on Bereshit Rabbah 1,3) that the reason why the Torah commenced with the statement that G’d had created heaven and earth, was so that when an international Court of Law would declare the Israelites’ conquest and subsequent dispossession of the seven Canaanite nations illegal, we would respond that the Canaanites themselves had claimed territorial rights to an earth that belonged exclusively to G’d who had created it. Surely the owner had the right to re-allocate the earth to tenants of His choosing. The whole idea behind G’d’s commandments to take stones from the Jordan river and (erect them near Mount Gerizim) to inscribe in them the Torah in all the known languages was that if the Israelites, at this time, prepared to take possession of the lands of the Canaanites they would do so with the owner’s permission, nay, at the Owner’s instructions. Moreover, this should remind the nations of the world that the reason they were now being dispossessed was because they had refused to accept this very Torah when they had been given the opportunity to accept it. Seeing that the Israelites were the only nation willing to accept the Torah, most of whose commandments can only be observed in the land which up to then had belonged to the Canaanites, the Canaanites were now forced to abandon it or die in the struggle to hang on to it.
Exodus 14,30. “On that day Hashem delivered Israel from the hands of the Egyptians;” The author feels that the words: “on that day,” require further analysis. Seeing that, -as he has told us repeatedly,- the various universes have been created only for the sake of the Jewish people, as Rashi already commented on the opening words of the Torah, בראשית ברא, it follows that when, G’d forbid, hard times hit the Jewish people, the “days” themselves must come to the assistance of the Jewish people and point out good deeds of this people to G’d, as, if we were G’d forbid to disappear, so would these “days,” i.e. all of the world’s history would disappear with the Jewish people. The expression ביום ההוא, “on that day” in our verse, therefore refers to the “day” on which the collective soul of the universe praised the Jewish people to forestall its defeat at the hands of the Egyptians.
Exodus 38,21. “These are the accounts of the Tabernacle of the Testimony that were rendered according to the commandment of Moses, etc.;” we have already written previously that the construction of the Tabernacle required holy spirit and the knowledge of how G’d used the aleph bet, i.e. the letters of the Torah and their respective combinations that G’d used when He created heaven and earth. (based on Yevamot 47). The subject has been elaborated on further in Bereshit Rabbah section 12,14 which quotes the school of Shammai saying that the idea to create the universe crystallized in G’d’s mind at night whereas the execution occurred by day, and that the letter ה written in smaller script in Genesis 2,4 in the word בהבראם is an allusion to the attribute א-ד-נ-י, one of G’d’s names, whereas afterwards in the same verse when the Torah writes ביום עשות ה' אלוקים ארץ ושמים, “on the day that made earth and heaven,” the apparent repetition is an allusion to the fact that G’d is unique and the exclusive Creator. [Our author must have had a different version of the Bereshit rabbah, as the second comment concerning the attribute א-ד-נ-י is not found in my updated version of that Midrash. Ed.] The uniqueness of both Moses and Betzalel paralleled the description of unique attributes possessed by the Creator. Initially, the instructions given by Moses to Betzalel were similar to G’d’s formulating the thought of creating a universe, whereas the execution paralleled the words ביום עשות ה' אלוקים, G’d in His capacity as Hashem carrying out His plan to create the universe. The numerical value of the first letters of the opening words in our portion, אלה פקודי המשכן i.e. א'פ'ה' have a combined value of 86, equivalent to the letters in the name of G’d when it is spelled א-ל-ה-י-ם, i.e. His attribute of א-ד-נ-י, the word signifying the attribute of Justice. The respective last letters in the same sequence of words are ה'י'נ equaling 65, or the numerical value of the attribute א-ד-נ-י. When we examine the respective first and final letters in the second half of the introductory verse of our portion, i.e. משכן העדות, we find that the letters מ'ה correspond to the holy name of G’d consisting of 45 letters, whereas the final letters in these words, i.e. ת'נ or 450 i.e. ten times the value of the opening letters. This suggests that whereas Betzalel was indeed granted great insights, it was Moses, אשר פקד על פי משה who had the highest level of understanding how to manipulate all the letters in the names of G’d.
Exodus 8,5.Moses said to Pharaoh: ‘you may brag concerning me, ‘for when shall I pray on your behalf, etc;?” ויאמר למחר, ויאמר כדבריך למען תדע כי אין כה' אלוקינו “He said: ‘for tomorrow!” He replied: ‘just as you have said, so that you will know that there is no-one comparable to the Lord our G’d.’” It is worth noting that after the fourth plague, (the third not having been announced beforehand) in announcing the forthcoming plague, (Exodus 8,18) G’d uses the expression: והפלאתי when announcing beforehand that the wild beasts will not invade the land of Goshen, the home of most of the Children of Israel. At that point, Moses adds to his warning: “in order that you will know that there is no-one comparable to Me on the whole Earth.” A similar statement appears before the onset of the plague of hail, (9,14) and prior to Moses leaving the boundaries of the land of Egypt in order to pray to G’d to bring the plague of hail to a conclusion. (Exodus 9,29) Moses adds that his objective is to demonstrate to Pharaoh that the globe is G’d’s property, למען תדע כי לה' הארץ. We need to examine why G’d chose to use different reasons for the onset or removal of the various plagues we quoted. With G’d’s help we hope to clarify the reasons behind these various nuances that appear so significant that the Torah bothers to list them individually. The Zohar, in commenting on the verse: אני ראשון ואני אחרון ומבלעדי אין אלוקים, “I am the first and I am the last and apart from Me there is no Divine power,”(Isaiah 44,6) sees in that verse a synopsis of the functions of certain vowels (all three are dots but placed on top, in the middle, or beneath the consonants) If the dot is on top of the letter, as in the חולם, it refers to the ability of the Tzaddikim to cause decrees by the attribute of Justice to be converted to decrees dominated by the attribute of Mercy, the reason being that the concept of the Jewish nation had preceded the concept of creating a physical universe in G’d’s mind. The same dot appearing in the middle of the letter, known as שורוק, alludes to G’d’s intervention in the affairs of man in a covert manner, as He did during the period of Mordechai and Esther. Finally, the dot appearing beneath the letter, known as חיריק, alludes to the period of the wars preceding the arrival of the messiah when G’d will become manifest by His literally “turning the world upside down”, pouring out the wicked, who at that time will finally recognize His might in all its glory. The author derives all of this from the concise comments of the Zohar on the verse we quoted from Isaiah 44,6.
The first thing G’d embarked on when creating the material universe was to create heaven and earth.” It is an axiom, general principle, that G’d created the entire universe, and having done so, never withdraws from the universe for even a single moment, [unlike sculptors or painters who, once they have completed a sculpture or painting, move on to something else, having “finished” with their previous “creation.” Ed.] This axiom is true both of what He created in the heavens and what He created in the material, three-dimensional part of the universe. We pay tribute to this in our daily prayers when we say יוצר אור ובורא חושך, “He creates and fashions (present tense) light, and He creates darkness.” When speaking of any accomplishments of G’d’s creatures however, we speak of them in the past tense, i.e.יצר כסא, “he shaped a chair,” or עשה מזרון, “he made a mattress.” G’d’s creative activity is never completed, as the Torah testified in Genesis 2,3 אשר ברא אלוקים לעשות, “which the Lord has created in order to complete it.” This means that G’d is part of every creature He ever created, and once man realizes that he is nothing without G’d Who has created him and Who provides him with all the strength and creative stimuli that he possesses, he will be able to relate to Hashem as an ongoing creative Force in His universe. This is reflected every morning when we get up [after having used the washroom] and we refer to G’d with the words אשר יצר את האדם בחכמה, “Who has fashioned man with חכמה,” the word חכמה meaning the opposite of אין, “nothing.” It is appropriate therefore that in that prayer we refer to the creation of man in the past tense, as opposed to the line we quoted earlier, seeing that we refer to something or somebody who already exists, i.e. יש. This explains why the Ari z’al , Rabbi Yitzchak Luria, said that when we refer to G’d as ה' מלך, usually translated as “Hashem is King,” the reference is to the אין, “nothing,” i.e. G’d at any given moment gives us life, -by not withdrawing it from us.- The implied meaning of the expression is that man is “nothing” unless he continues to exist as part of G’d’s creative activity. The so-called אין, “nothing,” in terms of metaphysical beings, rules supreme in the regions beyond those that are part of the physical universe, the one that we conveniently refer to as “nature.” This so-called אין, is not really a “nothing,” in terms of the universe, its “nothingness” is such only vis a vis the physical part of the universe; in the celestial regions this “אין” rules supreme. [as opposed to the חכמה in our part of the universe. Ed. Although יש and אין are popularly perceived as absolute opposites, not having anything in common, this perception is built on a fallacy; the linkage between יש and אין are the mitzvot, Torah commandments, performed by the Jewish people. The commandments are performed in the section of the universe known as יש, as a result of which close contact is maintained between the aforementioned two domains of the universe. Ezekiel 1:14 refers to the “mitzvot” in their capacity as providing the link between the terrestrial and the celestial part of the universe with the words והחיות רצוא ושוב, “and the chayot ran to and fro”. According to the Zohar II 288, the mitzvot and the Torah respectively, are viewed as related to one another like the “hidden” is related to the “revealed,” both being part of the same whole. Torah and mitzvot provide the link between these two domains, so that each domain is not completely divorced from the other. This concept is contained in the letters of the word מצוה when we divide it up into מצ and וה. The letters מצ when we read the alphabet backwards, starting with the letter ת are equivalent to the letters יה, symbolising the totally abstract Divinity, whereas the letters וה symbolize the hidden parts of the universe, יש. The first half of the word מצוה being read with the two letters used in reverse order of the aleph bet, alludes to the “hidden” part of the universe, the domain exclusive to Divine, abstract forces. Let us explain something about what precisely is “hidden” and what is “revealed,” when it comes to the מצוה, “Torah commandment.” When we perform a מצוה, we cause G’d to become pleased with having created man, the choicest of His creatures. When we comply with requests made to us by a fellow human being, we can immediately gauge whether he is pleased by our actions or not, either by his face indicating this, or by words of approval, something that is not the case when we comply with G’d’s requests from us. Since He is invisible, and does not speak to us as He did to Moses, “mouth to mouth”, we have no way of knowing if our efforts to please Him have been successful. When we try to perform deeds that are for our (immediate) personal benefit, we are able to determine if our efforts have succeeded. This then is the “hidden” element present whenever we perform any of G’d’s commandments, מצות. This is what the Torah had in mind when it wrote (Deuteronomy 29,28) הנסתרות לה' אלוקינו, “the hidden aspects of mitzvah performance are reserved for the Lord our G’d;” on the other hand, והנגלות לנו ולבנינו עד עולם, “the benefits which the performance of the Torah confers upon us will be revealed forever.” This is also the meaning of the words בראשית ברא אלוקים, (addressed to us) “at the beginning of G’d’s creative activity G’d created the יש, a physical domain of the universe.” Through His creating יש, i.e. ראשית, a beginning, the creation of heaven and earth came into being, for prior to that there was only the אין, the abstract universe. This is the meaning of Targum Yerushalmi who renders this verse as 'בראשית בחוכמא ברא ה', “at the beginning G’d created by means of using intelligence found in the domain of the abstract regions.” חכמה, as we pointed out earlier, is a quality inherent in the terrestrial domain.
This was portrayed in the passage at the beginning of Tikkuney Hazohar (based on Zohar chadash 59, column 3) where the prophet Elijah appeared to Rabbi Shimon ben Yochai and his son Eleazar in the cave where they were in hiding from the Romans and Elijah planted a carob tree and provided a well of spring water from which the two men ate and drank during the 12 years they spent in hiding. Elijah would visit them twice daily and teach them, enabling them to escape prosecution by the Romans. Among the lessons Elijah taught them was the fact that in order to make use of G’d’s input into the physical parts of the universe, G’d had to “clothe Himself,” i.e. conceal His essence, by restricting the holiness He radiated, or this would have been too overwhelming for the recipients thereof. Ari zal, sums this up as: “all parts of the universe require that G’d’s essence reduces its natural radiations, as all creatures in varying degrees are unable to withstand the brilliance of the emanations from G’d’s essence unless they had first been screened to some extent.” According to the Ari zal, any part of any universe, by definition contains a degree of substance, as opposed to G’d, Who is entirely abstract, spiritual. According to this view even the purest and holiest thought entertained by a living creature contains an element of physicality, since only G’d can be pure spirit. It follows that before G’d could undertake the creation of a physical universe He had to surround His essence with “garments” shielding His creatures from this overwhelming spiritual radiance emanating from Him. In order to achieve this, G’d “clothed” Himself in garments radiating light. If I understand this correctly, the closer G’d came to the eventual physical world, the more subdued was the brilliance exuded from His “garments,” which He changed from stage to stage so as to enable the creatures in each world to tolerate it without coming to harm through being blinded. All of these “worlds” (regions inhabited by spiritual beings of varying degrees of holiness) are extremely bright, Isaiah 58,11 referring to them as והשביע בצחצחות נפשך “He will satiate your soul with brightness.”
This point is made even more clearly in Genesis 13,14 where we read: וה' אמר אל אברם אחרי הפרד לוט מעמו שא נא עיניך וראה מן המקום אשר אתה שם צפונה ונגבה וקדמה וימה, "and the Lord had said to Avram after Lot had separated from him ‘raise your eyes and look northward, southward, eastward and westward;’” this was a promise first and foremost that he would see in his lifetime three of the patriarchs of the Jewish people, i.e. himself, Yitzchok, and Yaakov. The first three directions mentioned here symbolize the attributes חסד , גבורה, and תפארת, referring to Avraham, Yitzchok and Yaakov in that order. When telling Avraham that he would see את כל הארץ, “the whole of the land” (future Eretz Yisrael), this refers to David, whose attribute is מלכות, Royalty, David representing this symbol on earth, the Jewish people. David is directly linked to the patriarch Avraham, was shown “the whole land,” so that he would be aware that the glory of the Kingdom of David would be directly traceable to him. This is the reason why north and south, east and west are listed here in this order. According to Ari za’l, ימה, “west,” refers to the emanation יסוד, the emanation directly above the emanation מלכות, the one symbolized by the kingdom of David. [Malchut, as the “lowest” of the emanations, is the one closest to the physical universe. Rabbi Elie Munk (Ascent to Harmony) has described the emanation Malchut as “History” (of man), thus seeing it as the bridge between the actual physical universe and the celestial domains, since when something becomes “history,” it has either receded or ascended (depending on whether the persons making history made constructive or destructive contributions) to a domain beyond the physical but robbing it of the “substance” common to phenomena in the earthly domain of the universe. Ed.] According to the Zohar, tzaddik and tzedek, the righteous person and the performance of righteous deeds, are indivisible, i.e. the emanations מלכות and יסוד always go hand in hand. We find this concept first alluded to in the Torah when Malki Tzedek, King of Shalem, (Jerusalem) in Genesis 14,18 congratulates Avram on his victory, blesses him in the name of the Lord, and presents him with bread and wine. The word לחם, commonly understood as “bread,” is used to describe חכמה, “wisdom,” whereas the word יין, commonly understood as “wine” means בינה, “insight,” in this context. Malki Tzedek presented these items as symbols of the two highest emanations man can usually attain, both of which Avraham employed in his service of the Lord. [As on previous occasions, the author sees in such apparently irrelevant details as a King bringing bread and wine from hundreds of kilometers from Jerusalem. According to Genesis 14,15, Avraham had pursued the armies of Kedorleomer all the way to Damascus) an allusion to something far more profound. Ed.] The Zohar I,199 traces the fact that a tzaddik serves the Lord with חכמה and בינה to Job 28,28 יראת ה' היא חכמה וסור מרע בינה, “Reverence for the Lord is wisdom, to shun evil is understanding, insight.” The two blessings that Malki Tzedek, who was viewed as G’d’s High Priest in those days, most likely Shem, Noach’s oldest son, bestowed on Avram, represent the two emanations that Avram had been able to use in his service of the Lord, and are reflected in Targum Yonathan’s translation of the Torah, in the first verses of the Torah in which they appear. [In our verses, instead of commending Avraham to G’d, as we would translate the words ברוך אברם ל.., Yonathan ben Uzziel translates: ברוך אברם מ..., “Avram has been blessed by the supreme G’d, etc.” Ed.] Targum Yerushalmi translates already the first words of the Torah, i.e. בראשית ברא אלוקים את השמים ואת הארץ, as “in the beginning G’d used the emanation of חכמה to create heaven and earth.”
Leviticus 23,15. “you shall count for yourselves from the day following the festival, (Passover) etc.;” we need to understand first of all why the festival of Passover is referred to as Hashabbat in our verse. This has been explained by our sages, (Tanna de bey Eliyahu 14) where the author interprets the word בראשית as meaning בשביל ישראל, “for the sake of Israel.” Granted that this is true, it did however, not come to the attention of the world until G’d redeemed Israel from Egypt when His love for His people manifested itself. As a result, Passover became similar to the Sabbath. The Sabbath is unique as on the Sabbath G’d abstained from His creative activity, whereas, according to the Zohar, on Passover He abstained from entertaining thoughts. When G’d “rested” on the original Sabbath His work during the preceding six days was revealed for the first time. Similarly, His love for the Jewish people was revealed for the first time on the occasion of the redemption from Egypt, i.e. the day of the Exodus. On the first day of Passover it finally became clear why G’d had bothered to create the universe altogether. In other words, Passover may be looked upon as the logical conclusion of what had been set in motion the moment G’d had first thought of the people of Israel as a project for the future. This is also the meaning of a statement of the sages in Shabbat 118 that if the Israelites were to observe two Sabbath days, i.e. the terrestrial Sabbath as well as the celestial Sabbath, they would be redeemed immediately. The scholar to whom this statement is attributed quoted Isaiah 56,4 in support, where G’d promises redemption to the eunuchs who keep His Sabbaths, following up in verse 7 with: “and I will bring them to the Mountain of My holiness etc,. etc.” The “two” Sabbaths of which the Talmud speaks are not to be understood quantitatively, i.e. 2 separate Sabbath days, but refer to the שבת תחתון and the שבט עליון, observance of the Sabbath with our body, i.e. תחתון, and at the same time observing it with our hearts and minds, i.e. שבת עליון, the Sabbath in our upper regions, our heads. The more the Israelites engage in serving the Lord, the clearer it will become that G’d only created the universe on account of the Israelites. There is an allusion to this in the letters of the words מן פסח when we reverse the order of the aleph bet, i.e. that the letter א=ת, ב-ש, ג=ר etc. [Magen Avraham on the laws of the New Moon chapter 428, subsection 3 deals with this in greater detail, i.e. that certain festivals must occur on the weekdays corresponding to other festivals preceding them during the same year. Ed.] ...
Numbers 23,9. “as I see them from the mountain tops, etc.;” according to Rashi,, Bileam, viewing Israel’s origin, understands that the creation of hills and mountains, etc., was all due to G’d wanting a people such as Israel. If He had not foreseen this in the future He would not have bothered with creating our part of the universe. This reminds us of Tanna de bey Eliyahu 14 where the opening line in the Torah reading בראשית ברא אלוקים, is understood to mean that on account of Israel, also known as ראשית, G’d began the creation of the universe. Had G’d foreseen only gentile nations in the future He would not have bothered creating hills and mountains.
Numbers 21,17. “then Israel sang this song: ‘come up, well sing to it- the well which chieftains dug which the nobles of the people started, etc;’” We need to understand why the song that the people under the leadership of Moses sang after the drowning of the Egyptians in the sea, were words that we could easily understand, whereas this song is shrouded in mystical allusions none of which are easy to decipher. The answer to this question may lie in the fact that at the sea of Reeds, Moses had seen revelations by G’d in what is known as אספקלריא המאירה, “a clear vision” (compare Yevamot 49) so that he could announce his prophecies without having to resort to allusions. The song we read here was not composed by Moses, but the Torah wrote: “then Israel sung, etc.” In other words, the people had been divinely inspired, but being only people, not Moses, they had seen prophetic insights only through the prism of אספקלריא שאיננה מאירה, a vision which was distorted through reflections. Rashi on 21,20 already asks the question why the name of Moses is not mentioned in this paragraph. He answers that the reason is that on account of this well, or rather its having failed after Miriam’s death having caused him to be punished, it would not have been fitting to associate his name when singing the praises of this well. Let us now proceed to explain the allusions contained in this poetic song extolling the well. Sometimes G’d will perform a miracle for the Israelites in response to their cry to Him for help, and this is the manner in which He responds to their outcry. The splitting of the sea of Reeds at the time was an example of G’d’s responding by means of an impressive miracle. We have read in Exodus 14,10: ויצעקו בני ישראל וגו', “the Israelites cried out, etc,” The splitting of the sea was G’d’s response to that outcry. On other occasions G’d performs a miracle for the people without their being in need, i.e. according to their perception. The people had not even been aware at that time that deadly danger was near them. When wondering why G’d had performed a miracle for them, they investigated what danger could have lurked near them without their having been aware of it. This was the case in the paragraph above where the people only belatedly became aware of the Canaanites that G’d had killed. We are entitled to ask what prompted G’d to reveal these details in the Torah which Rashi describes as the Canaanites having been hidden in clefts of rock overhanging the Arnon river that were invisible to people passing underneath along its banks. In the kedushah formula according to the Sefardi nussach which begins with the word: כתר, we encounter the line הן גאלתי אתכם אחרית כראשית, “see I will redeem you in the future just as I have redeemed you in the past.” At first glance this does not seem much of a promise; we had surely hoped that the ultimate redemption will be something far superior to the partial redemptions we have experienced from time to time! In light of that why would the author of this line link the final redemption to previous redemptions? Who has ever heard of the major event being linked to the minor event? Did not our sages (Tannah de bey Eliyahu 14) state that the meaning of the opening word of the Torah, בראשית is בשביל ראשית, “on account of the people of Israel who are called ראשית, the Lord created heaven and earth?” If all parts of the universe were created on account of the Jewish people, this surely means that there is a constant injection of additional essence of life into the earth itself, on account of the pre-eminence of the Jewish people? It would follow that the earth is therefore obligated to conform to the expressed will of the Jewish people, since its very existence hinges on the well being of the Jewish people. Keeping the universe in a condition that ensures its continued existence, i.e. תקון העולם is the earth’s self interest. It is true that only after the final stage of the universe’s creation had been revealed, i.e. the earth and its inhabitants, had it become clear what had been in the mind of the Creator from the moment He had contemplated creating a universe. At that time all could see that the intervening stages of creation had all been leading up to the creation of the Jewish people as the crowning achievement. This is what the author of the line we quoted from the kedushah had in mind when he wrote: אתכם אחרית כראשית, “you in the end as at the beginning.” Only after the final redemption will G’d’s plan for the Jewish people become revealed as having been His plan from the earliest moment of the creative process. As long as Jewish history on this earth has not yet come to its successful conclusion (history in the sense of development) G’d’s original intentions could not have become manifest to one and all. During the period leading up to this point in Jewish history miracles have to be performed at the request of the Jewish people. Once that period has passed successfully, miracles will be performed by nature on behalf of the Jewish people without their having to ask for them. The day (not literally) prior to the revelation at Mount Sinai, when the design of G’d that the Jewish people are the objective of His creation of the universe had become manifest, this had not yet been common knowledge. This is why we read in Exodus 14,10 when Pharaoh had caught up with the Israelites, that ויצעקו בני ישראל, “the Children of Israel cried out,” i.e. asked to be saved by means of a miracle. Now at the time of or after the giving of the Torah when G’d’s original plan that His people would be the Jewish people had become well known, there was no need for them to cry out even if the enemy had lain in ambush. At this time and subsequently, the earth, for reasons of self preservation, would not allow fatal harm to befall Israel as it would suffer the consequences itself. Calling on the source of water to arise, i.e. to become manifest, was therefore a command directed at the earth rather than to G’d. The Israelites reminded the earth of its self-interest in providing the Jewish people with a source of water for their needs in the desert. This is what Rashi had in mind when he commented on the words ענו לה, (verse 14-15) that the mountain addressed was part of Eretz Yisrael. The song was in recognition of what the earth had done, (performed miracles) on behalf of the Jewish people without having been asked to do so.
The matter is as follows: “For with YaH, God formed the worlds” (Isaiah 26:4). This is “Bereishit [God] created” (Genesis 1:1), since with the Torah, which is called reishit, [God] created worlds (Bereishit Rabbah 1:1).
Bereishit (“In the beginning”)—l’einei kol Yisrael (“before the eyes of all Israel”)
And this is the concept of the aforementioned derekh (road) to the Land of Israel from which the tzaddik draws life while in a state of simplicity. This is because the power of the Land of Israel’s sanctity is in essence produced by the concept of “He informed His people of the power of His acts, to give them the heritage of the nations” (Psalms 111:6). This is as Rashi comments on the verse Bereishit: The reason Scripture begins with “In the beginning” (Genesis 1:1) is to prevent them from saying, “You are robbers….” Scripture therefore began with “In the beginning,” [to make known] that God created everything, and by His wish He gave it to them, and by His wish…. It follows, that the Land of Israel’s power in essence stems from the Ten Utterances through which the world was created, which are the concept of “the power of His acts.” Through this Israel was able to go and conquer the Land of Israel.
This is because renewal of the world in the Future will be through the attribute of the Land of Israel, which in essence is the concept of “He informed His people of His powerful works…” (Psalms 111:6). This is as Rashi explains the verse “In the beginning God created heaven and earth” (Genesis 1:1). Rashi explains that this is the reason Scripture begins with “In the beginning”: because “He informed His people of His powerful works, to give them the heritage of the nations.” In order to keep the world’s nations from saying, “You are thieves…,” Scripture therefore began with “In the beginning,” [to make known] that God created it. It follows, that the Land of Israel is in essence the product of “His powerful works”—through knowing that God created the world.
Elohim et— This alludes to lower wisdom and upper wisdom. “Elohim” is the concept of lower wisdom, as is known. “Et” is the concept of upper wisdom, the concept of “et the heavens” (Genesis 1:1). That is, the way to unite and bind lower wisdom with upper wisdom is through…
“You have chosen us from all the nations and exalted us above all languages.” The unique holiness of the Jewish People is founded on God's Covenant, which requires that we overcome the physical lusts that separate us from God, especially immoral sexual desire. The instrument God gave us to conquer our desires is the “Holy Language.” This refers first and foremost to Hebrew, the language through which God brought about the creation, the language of the Torah and the prayerbook. However in a broader sense this term is also applied to our own private prayers and conversations with God in our mother-tongue. To cultivate the art of prayer is to master the Holy Language. The more we do so, the greater our ability to cool the furnace of our physical passions. In consequence of the eating of the fruit of the Tree of Knowledge of Good and Evil, we live in a world in which good and evil are mixed up in every sphere, including the language we use in our mundane affairs. (This corresponds to Aramaic, which was the vernacular of the Jews of ancient times, and is the language of the Targum — translation of the Torah.) In our everyday conversations it is all too easy to fall into falsehood, slander, vulgarity, idle talk, obscenity and so on. Only when we refine and sanctify our everyday language can we attain complete mastery of the Holy Language of Torah and prayer. The opening verse of the Torah (Genesis 1:1) contains twenty-eight (Kaph-Chet) Hebrew letters: these are the source of the Ko'aCh — creative power — of the Hebrew letters that animate everything in creation. One who achieves mastery of the Holy Language is able to arouse this creative power, and can reach a level where all his pleasure in eating and drinking, etc. derives not from physical food and drink but from the spiritual letters of the Holy Language they contain. Divine power is channelled to the letters animating the creation through the thirty-two names of God [Elokim] found in the account of creation (Genesis 1). These thirty-two (Lamed-Beit) names are, as it were, the heart (LeV) of creation. When a person is nourished by the letters underlying the physical creation, his heart radiates, shining to his face, which becomes so pure that other people are moved to repent purely by looking at him. The relationship between the Holy Language and the language of everyday life — the Targum — corresponds to that between Shabbat and the days of the week. Our task is to sanctify the days of the week by bringing the Shabbat spirit into them, until the entire creation becomes reunified in its Source. God: Open my lips and my mouth will declare Your praise. Open Your mouth to the dumb, and help me offer my prayer to You in the language of love and entreaty, in words of crystal clarity, in the language used by the ministering angels. Let me find words that can arouse Your true love for me. Let me speak to You in language of perfect holiness — the Holy Language.
[Regarding] the statement in the Holy Zohar, “Come to Pharaoh (Ex. 10:1) – it should have said ‘go to Pharaoh!’” (cf. Zohar Bo, 2:34a), as well as the question posed by the commentators, which I wrote above – the miracle of the Exodus from Egypt was that the Awareness was in exile with wicked Pharaoh in Egypt; and therefore Israel was exiled there to bring the Awareness from there. And the difficulty of the servitude made it whole, as is stated in Tikkunei Zohar: “And the Egyptians made the children of Israel to serve… in mortar [be-homer] (Ex. 1:13-14), that is [the logical argument of] ‘…and certainly…’ [kal ve-homer]; and in brick [oo-vil’venim] (Ex. 1:14), that is the heating [libbun] of halakhah; and in all manner of service in the field (Ex. 1:14), that is the external sources; in all their service, wherein they made them serve with rigor [b’farekh] (Ex. 1:14), that is argumentation [pirkha]” (Tikkun 9, Supplement 147a), which is to say that all of this was in exile in Egypt. And through their servitude they took the Awareness, which is the Torah, out of the exile. When they served in mortar they brought [the logical argument of] “…and certainly…” out of the exile, and so on for all the other servitudes as we have stated. And therefore when Moses our Teacher, peace be upon him, said, Behold, the people of Israel have not listened to me [ – How then shall Pharaoh listen to me] (Ex. 6:12), and Rashi explained, “This is one of ten ‘…and certainly…’ [arguments] in the Torah,” that is to say that when [Moses] said this “…and certainly…” [argument] he brought the “…and certainly…” [argument] in the Torah out of the exile. For the all of the Torah was in the Egyptian exile, since the Awareness was in exile; and the Awareness is the Torah. Now, the Torah begins with [the letter] bet, In the beginning [God] created etc. (Gen. 1:1); but why didn’t the Torah begin with aleph, which is the first of all the letters? Because [if that were the case] the world would not be able to exist for even one hour, and would be nullified from existence because of the letter aleph’s great brightness, since it alludes to the Champion [aluf] of the World, who is Blessed God in [God’s] Glory and [God’s] Essence, as if it were possible. But because the LORD God is a sun and shield (Psalm 84:12) – which is to say just like one can not look at the sun because of its great brightness, only by way of a shade or a shield can one look at the sun’s light – so too, as if it were possible, with a thousand thousands of thousands of distinctions without end or boundary, would it be impossible to exist because of the letter aleph’s great brightness, since it is the Champion of the World. Only by way of a shade or a shield, which is the letter bet – [only] through it does it become possible to constrain the letter aleph so that it can also be in the Torah. For after the letter bet in bereshit we find several alephs, in the word bereshit and in the words bara elohim, once it was constrained by the letter bet. And that is [the meaning of] Come [בא] to Pharaoh, which is to say through the bet the aleph will be in the Torah. And since now the Torah is in exile, therefore I have hardened his heart and [the heart of his servants] (Ex. 10:1) so that Israel will serve in mortar and in brick (Ex. 1:14) to bring the Torah out of exile. And as is stated in Tikkunei Zohar, “… in mortar [be-homer] (Ex. 1:13-14), that is [the logical argument of] ‘…and certainly…’ [kal ve-homer],” as we said above – through this they brought [the argument of] “…and certainly…” out of the exile, and so on for the other servitudes. And that is [the meaning of] that I may show these signs [otot] of mine among them (Ex. 10:1), that the letters [otiot], which belong to the Torah, must be taken out of exile. And the verse concludes, that you may tell … how I have toyed (Ex. 10:2), which is to say that I made Myself small since the Awareness was in smallness. And now you may know (Ex. 10:2), as was stated above.
This shall be the Torah concerning the one struck with skin blanch [metzora] on the day he becomes clean. He shall be brought to the priest (Lev. 14:2), and our Sages of Blessed Memory interpreted metzora as one who speaks evil [motzi ra], for afflictions come through the sin of evil speech. But the matter is according to what is written, When God began to create etc. (Gen. 1:1), and our Sages of Blessed Memory interpreted: “For the sake of Torah and for the sake of Israel” (cf. Rashi, ad. loc.); so we find that Israel is something very important to Blessed God, since for their sake all of the Worlds and all the Creations were created. And Blessed God takes pleasure from each one of Israel, even from a greatly wicked person: “Your temples [rakatekh] are like a pomegranate (Song of Songs 6:7) – even the empty ones [reykanim] among you are as full of mitzvot as a pomegranate” (Babylonian Talmud, Berakhot 57a). And when a person speaks evil about one of Israel, even if he speaks truth, he nullifies the Blessed Creator’s pleasure (if it were possible) and causes Him sadness (if it were possible) as is stated, [And the Lord …] was saddened in to His heart (Gen. 6:6), and inverts the pleasure [oneg] into affliction [nega]; therefore his “wage” is measure for measure, affliction comes upon him. And our Sages of Blessed Memory said: “Evil speech is as great as idolatry, sexual immorality, and murder” (Babylonian Talmud, Arakhin 15b). But we must be precise: what connection does idolatry have to evil speech? But the matter is according to what is written, By the word of ADONAI were the heavens made (Psalm 33:6), that all of the Worlds and all of the Creations were created through speech comprised of the 22 letters of the Torah, which is called Heavenly Sovereignty. For when the Sovereign does not speak, no one knows how to do His Will; and when he speaks His Will is revealed, and that is Heavenly Sovereignty whose Sovereignty is in all jurisdictions. And we find in Sefer Yetzirah that [the letters] are established in the mouth, that Blessed God established the 22 letters: the World of Speech, Heavenly Sovereignty, the Attribute of ADONAI-ness, ADONAI, open my lips (Psalm 51:17), were established in the human mouth.
“In the beginning God created ….” (Bereshit, 1:1) “Created” means strengthening. In the beginning, God strengthened and reinforced the foundations so that they could receive the creation. This is like a king who builds a treasure house. First, he strengthens the foundations and the walls so they can receive his treasures. The heavens and the earth are the foundations of the universe, which correspond in a human being to the mind and the heart. When a person wants to live according to God’s will and become a complete creation, he needs to fortify and strengthen these two foundations. In other words, he must hand over his intellect and thoughts, and his most heartfelt desires to God, crowning God over them, so that he uses them only according to His will. This is as Rabbi Israel, the holy Baal Shem Tov, taught: “A person is entirely where his thoughts are.” This is also the meaning of the verse, “My son, give me your heart, and let your eyes follow My ways” (Mishlei, 23:26). That is, if you give Me your thoughts, then you will naturally follow My ways. For when you commit your heart to God, serving Him will become primary in your life, and all worldly concerns secondary. This is like a rich man who has a wise and wonderful son whom he betroths to a woman befitting his honor. When he prepares the wedding banquet and tastes the food, all he thinks of is the joy of his son, while the taste of the food is secondary.
In a beginning created God etc - see the explanation of Rashi "in a beginning - due to Israel that are called beginning, and due to Torah that is called beginning" and the midrash, too, has "due to the mitzvah of first fruits, that are called beginning" (Rashi on Genesis 1:1). And one could say that all those opinions have the same intention, that one opinion says this, the other opinion says that, and they do not dispute.
“These are the records of the Mishkan of testimony” (Shemos 38:21). The Midrash Tanchuma (Pekudei 2) states that the Mishkan is precious and compared to the creation of the Heavens and earth. This is evident in the usage of the word “testimony” in both contexts, as it states, “I bring the Heavens and earth to testify for you,” and the Mishkan is called a Mishkan of testimony. The Mishkan served to repair the entire creation, as the Zohar states, and it hinted at very elevated things, all dependent on Hashem's words. The “testimony” that Bnei Yisrael provide clarifies the truth in this world of falsehood. Testimony is relevant when there is uncertainty, and the Mishkan clarifies Hashem’s presence. The entire creation also serves as a testimony to Bnei Yisrael, revealing Hashem's glory. Rashi (Bereishis 1:1) explains that the Torah begins with Bereishis because “the power of His actions He has given to His nation.” Bnei Yisrael are connected to the source above, the point of renewal. The first mitzvah given to Bnei Yisrael, Rosh Chodesh, is in the source of unity, above nature. This indicates that the entire creation clarifies the strength of Bnei Yisrael, who have the power to reveal Hashem's glory in the physical world. By subjecting their hearts to Hashem, Bnei Yisrael were able to create the Mishkan in this physical world, drawing Hashem's presence into the realm of action. This renewal is evident in all their dwellings, even in a world of separation.
The term "each person and their house" (Bereishis 1:1) symbolizes the extensions and dependencies of a person. Bnei Yisrael, who draw life force to the entire world and their future generations, are called "Beit Yisrael" (House of Yisrael). Even in exile, they could connect to the source of life from the holy forefathers and tribes. This connection was a preparation for exile, ensuring that, despite the absence of servitude while Yaakov’s children lived, their strength was linked to Beit Yisrael, aiding their survival during difficult times.
Rashi (Bereishis 1:1) explains that Hashem originally intended to create the world with the attribute of judgement, but seeing that the world could not endure, He combined it with mercy. This does not imply a retraction, as Hashem's decisions are perfect. Instead, it teaches us that our intention should always be to act with strict adherence to justice, striving to fulfill Hashem's will perfectly. However, since we cannot achieve this on our own, Hashem combines mercy to allow us to complete our actions properly. Our intention must always aim for perfection. It is known that our thoughts connect to the highest source of thoughts, and our actions to the source of all actions. Hashem's original intention to create the world with judgement means our desire should align with this standard. In reality, our actions can only be completed with Hashem's help, as expressed in “The G-d who completes for me.” This completion is through mercy, as strict judgement requires us to do everything ourselves, which is impossible. When our intentions are correct, Hashem assists us, combining judgement with mercy.
Rashi (Bereishis 1:1) explains that Hashem originally intended to create the world with the attribute of judgement, but seeing that the world could not endure, He combined it with mercy. This raises the question: how can it say "created" if it was only His intention? Moreover, can there be a change in Hashem's thoughts? The answer is that Hashem’s intention was to create the world in such a way that our desire should be to fulfill the Torah perfectly, as originally intended. Even though we can't achieve this perfection in action due to the world's imperfections, our desire should be aligned with judgement. Since we can't complete everything perfectly, Hashem combined judgement with mercy, allowing us to fulfill His will. The Zohar (1:5a) explains that just as Hashem created the world through the Torah, the tzadikim sustain the world through their effort in Torah. Hashem created the world dependent on the Torah, as indicated by "the sixth day," implying that creation was conditional on Bnei Yisrael accepting the Torah. This ensures that tzadikim control creation through Torah. This is why the Torah begins with Bereishis, to show that the world’s existence depends on Bnei Yisrael. Hashem combined judgement with mercy so that through the thoughts and efforts of the tzadikim, they awaken Hashem’s mercy, allowing them to sustain the world. During the weekdays, there is always a lack unless one yearns for Shabbos. Despite being busy with various tasks, one should aim to stay focused on serving Hashem, which leads to the special assistance of Shabbos, the extra soul, and the combination with mercy.
Mentioning the names of the Tzaddikim has the power to bring about a change in the Act of Creation, altering Nature. This is alluded to through [a combination of the verses]: “These are the generations of heaven and earth” (Genesis 2:4) and “These are the names of the Children of Israel” (Exodus 1:1).
The Rebbe lived for two more years after returning from Lemberg. During these last years, he constantly spoke of faith. As we understood him, everything he said was meant to bring true faith into every Jewish heart.
For the community of Israel, comprising 600,000 particular souls, is the [source of] life for the world as a whole, which was created for their sake. ( Cf. Rashi, Genesis 1:1.) And each one of them contains and is related to the vitality of one part in 600,000 of the totality of the world, which [part] depends on his vital soul for its elevation to G–d through its own [the soul’s] elevation, by virtue of the individual’s partaking of this world for the needs of his body and vital soul in the service of G–d, viz., eating, drinking, and the like, [his] dwelling and all his utensils.
Concerning this our Sages of blessed memory said, “Originally it arose in [G–d’s] thought to create the world with the attribute of stern judgement; (I.e., with the attribute of tzimtzum, complete concealment of the Divine light. Judgment signifies an act of negation and an imposition of limits. Therefore, in Kabbalah it is a synonym for tzimtzum and gevurah.) He saw, however, that the world could not endure, [so] He combined with it the attribute of mercy,” ( Rashi, Genesis 1:1. See Bereishit Rabbah 12:15; Pesikta Rabbati 40:2.) that is, the revelation of G–dliness through the tzaddikim and the signs and miracles recorded in the Torah. (Miracles are evidence of G–d’s “hand” in nature and demonstrate that He is the Master of all; all cosmic and natural powers are subservient to Him.)
For the first (I.e., highest.) quality and rank of creatures is wisdom, hence it is called “the beginning.” (Cf. Psalms 111:10. Targum Yerushalmi, Genesis 1:1. Zohar I:3b; II:121b.) For indeed, it is the beginning and fountainhead of all the life-force in creatures, for from wisdom are derived understanding and knowledge and from them flow all the emotion attributes of the rational soul, such as love and kindness and mercy and the like. As is seen clearly that the child, having no wisdom, is always angry and unkind. And even his love is for trivial things which are not worthy to be loved, because he has no wisdom to love things which are worthy of love, for [the quality of] love is according to [the level of] wisdom.
(This means that though, in terms of fulfillment, positive commandments are superior and supersede (Yevamot 3b.) prohibitions, this is because by performing a positive command one precipitates an illumination and flow into the higher worlds (Kabbalah and Chasidut explain the difficulty in creating a finite physical universe by an infinite Creator with the concept of tzimtzum, or contraction, concealment. There was a series of concealments of the presence and infinitude of the Creator, resulting ultimately in our physical universe, in the virtually total obscuring of G–d. The noncorporeal intermediate steps between Creator and this material world are called “Worlds,” four in general terms, with innumerable subgradations within each of these Worlds. The highest World is Atzilut, “Emanation,” a state of proximity and relative unity with G–d. Lower Worlds appear to be independent, entities apart from the Creator. In the fourth, Asiyah or “Action,” there is the spiritual plane where physical matter does not yet exist, and the final corporeal World we inhabit. “Higher” and “lower” refer to stages closer or more distant from the Creator, with a deeper or lesser awareness of Him, hence a greater or lesser awareness of their own being. (There is no implication of physical distance, an obviously irrelevant concept.) Through performance of mitzvot, positive commandments, subordinating the physical world and specific objects at hand to a higher, Divine purpose, all stages (or Worlds) experience a clearer apprehension of the Creator, become “closer” to Him, His presence and being becoming more evident. This “illumination” extends also to the individual soul performing the mitzvah. It will be noted shortly that sin has the opposite effect, both for the transgressing soul and “higher.” It is of interest that the beneficial results of good and the deleterious effects of misdeed concern far more than the individual involved. Man’s importance is cosmic. All the “worlds” feel the repercussions of man’s actions. This concept of man as the ultimate in Creation, the determinant of the fate of the universe, is found frequently. See Rashi on Genesis 1:1 for a typical statement. The word “reflected” is used in the text here for, at most, the revelation is at a far remove from His true being, or even from the light emanating from Him. The term hints at the unbridgable chasm between finite and what, for want of a better word, we call the Infinite. Some of the terms discussed here are explained more fully in the Translator’s Explanatory Notes to On Learning Chassidus and in The Tzemach Tzedek and the Haskalah Movement, p. 110, footnotes 3 and 4. Likkutei Amarim, Parts 1 and 2 are, of course, primary sources.) from the reflected Light of the En Sof, blessed is He, (in Zohar ( Tikkunei Zohar 30.) we find the 248 positive commandments equated with the 248 “organs (The revelation of G–d effected by performance of mitzvot varies according to each mitzvah, for example, a mitzvah of thought (Torah study, etc.), speech (Shema reading, etc.), or deed (charity, donning tefillin, etc.). A different organ of the body performs the mitzvah, and a different “organ of the King” is revealed through the performance, perception of a different aspect of the Creator. (The 613 Biblical commandments are divided into 248 positive and 365 negative commandments.)) of the King”) and also to his Divine soul, (See Likkutei Amarim, end of chapter 1, and chapter 2, describing “animal” and Divine souls.) as we declare in the blessings, “Who has hallowed us with His commandments.” (The blessing recited before performing a mitzvah is associated with a positive act rather than with the (passive) restraints exercised in observing a prohibition. Performance brings sanctification with it.) But concerning repentance, though the punishment for rebelling against His rule and not performing the King’s word is commuted, nonetheless, that illumination is withheld…. (The status quo ante, as it were, is maintained. The beneficence ensuing from performance is not granted, but neither is there any charge of neglect.)
Now, with terrestrial man, for example, when one who is so great a sage as to comprehend the wonders of wisdom contracts his intellect and thought to a single letter of his speech, this is an immense contraction (tzimtzum) and a great descent for his wondrous wisdom. Metaphorically speaking, precisely so, and infinitely more so, there was an immensely great and mighty contraction (tzimtzum) (See Addendum, Mystical Concepts in Chassidism.) when during the six days of creation “The heavens were made by the word of the L–rd, and all their hosts by the breath of His mouth” (Psalms 33:6; cf. note 67.) —i.e., by the letter hey of the Name of Havaya, blessed is He, [the “light letter”] as it is written: (Genesis 2:4.) “בהבראם,” (which means): בה’ בראם (“when He created them,” He created them, by the hey). (The word בהבראם (when He created them) is divisible into two parts, forming these two words.—Menachot 29b; Midrashim on Genesis 2:4.) It (The hey, malchut of Atzilut, in which chochmah of Atzilut is vested.) is the source of the nine fiats which issued from the first fiat: (“The universe was created by ten fiats”—(Avot 5:1; cf. Zohar I:256b; Tikkunei Zohar, Introduction 10b; Zohar Chadash, beg. of Midrash Hane’elam) the first of which is generally all-inclusive.) Bereishit (The initial word of the Torah, Bereishit, may mean in, or with reishit (the beginning).) —which is also a fiat (Rosh Hashanah 32a; Zohar I:15a; see also Zohar I:16b.) (and identical with) the aspect of chochmah, which is called reishit. ([82]Reishit—the beginning, i.e., the first sefirah—see Sefer Habahir 3; Zohar I:3b, 31b, and 256b; Zohar Chadash, Midrash Hane’elam, 3a; see also Targum Yerushalmi on Genesis 1:1.)
(Moreover, the word “Tov-Good-טוב” has a numerical value of seventeen, (See Likkutei Torah (of the Arizal), Vayeshev; Also see Ma’amarei Admor HaEmtza’ee, Bereishit, pg. 294 and pg. 328; Shaarei Orah (of the Mittler Rebbe), pg. 170.) that is, א"ה ו"ה-17, which are the first letters of the words [of the verse], (Genesis 1:1; Jeremiah 23:24; See Zohar Hashmatot, 251a; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225.) “את השמים ואת הארץ – The Heavens and The Earth,” that is, “He unites the heavens and the earth.” (See Zohar Hashmatot, pg. 251a – The first two letters of this name (א''ה) are the first two letters of the name אהי״ה which is Keter, whereas the last two letters of this name (ו''ה) are the last two letters of the Name HaShem-יהו״ה, which represent the lower levels of Zeir Anpin and Nukva (Malchut). As the Zohar states on the words, את השמים ואת הארץ – The heavens and the earth, “These words form the acrostic אהו''ה, for with this name the heaven and the earth were created. The heavens were created with the א''ה and the earth and everything therein were created with the ו''ה.” We thus see that this name אהו״ה represents the union of the higher levels (the heavens) with the lower levels (the earth).)
This aspect of Elohi”m-אלהי״ם is the aspect of the “constraint and withdrawal” (Tzimtzum v’Histalkut). This is as stated by our sages, (See Rashi to Genesis 1:1; Maamarei Admor HaZaken, Parshiyot HaTorah Vol. 1 pg. 337; Maamarei Admor HaEmtza'ee, Devarim Vol. 4, p. 1,420.) “At first it arose in thought to create through the quality of judgment,” which is the name Elohim-אלהי״ם etc.
(This accords with the translation of Onkelos (See Onkelos translation to Genesis 1:1) on the word “Bereishit-in the beginning, as being B'Kadmin-בקדמין, which refers to the Primal Desire (Ratzon HaKadoom-רצון הקדום), that is, the “Desire of the Primordial Thought” (Machshavah HaKedooma-מחשבה הקדומה), which is called the aspect of Elohi”m-אלהי״ם in an aspect of constraint and division, according to the statement of our sages that, (Talmud Bavli, Rosh HaShanah 32a) “Bereishit is also a [creative] utterance (Maamar)”; in that it is the aspect of the Hidden Saying (Ma'amar Satoom) of the Hidden Thought (Machshava HaStoomah), until the aspect of the Simple Essential Thought, as discussed before.
This is the meaning of the verse, (Psalms 104:24) “You have actualized (Asita) all of them with wisdom (Chochmah),” for it includes all the utterances of the other specific qualities in the word of the King etc., like the Yerushalmi translation [on the word] Bereishit-בראשית meaning “With wisdom-B'Chuchmeta-בחכמתא,” as known. (Targum Yerushalmi to Genesis 1:1)
This then is the meaning of what is written, (Genesis 1:1) “Bereshit Barah – In the beginning God created etc.”
“Bereshit-בראשית” is translated by Targum Yerushalmi (See Targum Yerushalmi to Genesis 1:1) as “B’Chochmeta - with Wisdom.” Onkelos translates it as “BeKadmin – Primordially.”
In other words, [“he renews”] in “Kadmin – Desire” and “Chochmeta – Wisdom,” [which are the translations] (See Targum Onkelus and Targum Yerushalmi to Genesis 1:1) of “In the beginning He created.”
..."In the beginning G-d created" until "The first day" I see in these verses the following questions to raise The first question is on the verse of "In the beginning G-d created" etc. And that is, if the verse comes to relay the order of the creation... ...The first question is in the verse "in the beginning God created" etc. It is that if the text was coming to tell the order of the creation and what came before, why would it say that the First created heaven and earth. For in them you will find that which physically exists above and below. If all this was created in the beginning, what was it that was created afterward? And the commentators ... this in the saying that the text did not come to tell us the order of creation ... You should say: in the beginning of God's creation of Heaven and Earth, the Land was Void and Nothing. This is the way of Rashi and Ibn Ezra. Ralbag is close to them if not that he makes ... with the saying "let there be light." The text speaks according to its thought "In the beginning God created Heaven and Earth and the Earth was Void and Nothingness ... God said let there be light." This explanation does not appear entirely correct with me because it would it would obligate that the text ... On the first intention creation to Heaven and Earth that is the essence ... and its faith.
Our Sages said, "That a letter Beth was added...etc." The commentators longed to for their sake to an explanation HaRav's words in a various ways, And after the study it seems that his words (brought) up with an opinion (from) Rashi and became a few. Here is HaRav (whom) introduce to the Torah conflicting opinions Midrash of the study beginning with Beth assume a blessing in the creation of heaven and...etc. And in a book explain clear an opposite of that wrote showed letters reason, these (was) his words hakof reverse a truth and curse forever...etc.
There is a midrash (Bereishit Rabbah 1), that the reason why [the Torah] opened with a "bet" and not with an "aleph", is because the "bet" has a connotation of blessing ("B"racha), and "aleph" has a connotation of cursing ("A"rirah). The Holy One, blessed be He, said: I will open with a "bet", with a connotation of blessing, and if it would only be that it should be able to be fulfilled! Alternatively: [The reason the Torah opens with a "bet", which equals two in gematria] is because of the two worlds that were created, this world and the world to come. Alternatively: [The reason the Torah opens with a "bet", which equals two in gematria] is because of the two Torahs, the written Torah, and the oral Torah, to teach you that the world was created in the merit of the Torah and its learners. Bereishit: The [same Hebrew] letters as "Bet Resh" [="first house"], meaning the first Temple, as it says (Jeremiah 17:12) "An honorable throne, exalted from the beginning, the place of our Temple." Alternatively: The [same Hebrew] letters as "A' B'Tishrei" [="1st of Tishrei"], which was when the world was created. Alternatively: The [same Hebrew] letters as "Yirei Shabbat" [="Awe of the Sabbath"], to tell you that the world was created in the merit of Shabbat. Alternatively: The [same Hebrew] letters as "Brit Aish" [="Covenant, Fire"], that in the merit of "covenant", which is circumcision, and in the merit of fire, which is the Torah, we will be saved from the judgement of Gehinnom. Alternatively: The [same Hebrew] letters as "Briat Yesh" [="Creation of something/310"], for the creation of 310 worlds for every righteous individual.
"Bereishit Bara": In numerical value, [the letters also equal] "On Rosh Hashanah the world was created."
Bereishit: In numerical value, [the letters also equal] "With the Torah He created", because the world was created because of the Torah which is called "Reshit". Alternatively: In numerical value, [the letters also equal] "6 Orders [of the Mishnah]". Alternatively: The numerical value is "Israel is chosen among the nations", and also in numerical value "613 He created", that He created the world for the sake of Israel keeping the 613 commandments. "Bereishit", He created firmament, land, heavens, sea, abyss. Alternatively: First Elohim saw that Israel would accept His Torah.
בראשית. The reason why G-d commenced the Torah with the letter ב, the second letter in the alphabet, instead of with letter א the first letter in the alphabet, is to draw our attention to the fact that the letter ב is surrounded from three sides, i.e. from east, west, and south, whereas the fourth side is left open, a warning that evil winds may blow from the north unimpeded by a barrier. We have a tradition dating back to Jeremiah, that disaster threatening the Jewish people has a habit of commencing from the North (Jeremiah1.14) . [This editor always found this puzzling as the meaning of the word צפון, “north,” is “hidden,” i.e. not easy of access, and here the letter ב being open in a northerly directions would appear to invite disaster. Ed.] We also find that the name of G-d when spelled אדני appears in the Torah 134 times, corresponding to the combination of the first and last letter of each of the letters in the words for “east,” i.e. 48 מזרח, “south,” דרום, i.e. 44, and “west,” i.e. מערב, i.e. 42. The “north” is not hinted at, and is left open until there is a need, i.e. to counter it with a different name of the Lord. The number 134 is equivalent to the numerical value of the word (Aramaic) קלד, “to lock up, insert a key.” When disaster faces the Jewish people, G-d’s people, the Creator will be called upon to seal the fourth side of this first letter in the Torah by using His “name” as the key. The answer to the question, why He had left it open in the first place, seeing He sealed all the other directions to prevent attacks upon His people, is in order to present a challenge to the blasphemers when the time of the redemption comes to close this side if they are able to. If you will count each letter of the alphabet and add it up according to their values as numbers, i.e. 2= ב+ 1=א plus ג = 3, you will get a total of 1500, i.e. 500 for each of the three other directions, corresponding to the number 500, the years of travel on foot travel on foot required to cross the surface of the globe in each direction. (based on Shir hashirim rabbah 6.14)
בראשית; Rashi comments on this word as follows: “Rabbi Yitzchok said that there was not really any need to commence the Torah before the beginning of chapter 12 in Exodus, when G-d addressed the Jewish nation with legislation about the forthcoming Passover. He only did so in order to tell mankind that He owns the earth and therefore can allocate parts of it to those, whom He chooses, i.e. that the Israelites did not rob the Canaanites of their land, which had never been rightfully theirs. Rashi therefore considers the laws about Passover as the first commandment given to the Jewish people. If we were to counter that the seven universal laws that apply to all of mankind apply to us also, and these had been given many years before there was an Avraham, even, the answer is that what Rashi meant was the Passover legislation was the first commandment given to the Jewish people when all of them were present during that address. (Exodus 12,3) To the question that the mere idea of the Canaanites arguing that the Israelites had stolen their land, seeing that what belongs to the slave automatically belongs to his master, and Canaan (Noach’s grandson) had been demoted to being a slave by his grandfather ever since he had been cursed, so how could they have ever owned it? (compare Genesis 9,26) Canaan’s descendants had been slaves of Shem, the great-grandfather of Avraham ever since! Rashi himself pointed this out already on Genesis 12,6. The Canaanites, as alluded to in that verse, had robbed the descendants of Shem of their heritage! We would have to answer that the Canaanites i.e. the tribes making up that kingdom, also contained kings (King of Chatzor) and others who were not descended from the original Canaan. (Compare Joshua, beginning chapter 11) The latter might even have been descended from Shem, so that the Israelites would have had a legal claim on the land they occupied as they were rightful owners. An alternate way of explaining why the Torah commenced with the word (and the story that follows) of בראשית is this. It is to inform us of the sequence in which this material universe came into existence and how once created it was allocated to the creatures inhabiting it, as Rashi explained, i.e. to prove that the Canaanites had no legal claim to dispute the Jews’ viewing it as their inheritance, ancestral heritage, by claiming that rightfully Eylam had a legal claim to it. [Eylam was Shem’s firstborn son, (Genesis 10,21, whereas Avraham was a descendant of Shem’s youngest son Arpachshad, basing themselves on what is written in Genesis 11,13 where this son is listed last, not first as in 10,21. Ed.] Yet another reason for the Torah commencing with the words: בראשית ברא אלוקים, “at the beginning G-d created, etc.;” is to state categorically that the universe in which we live did not exist eternally, or is the result of “the big bang,” but was created by a Creator. When Rashi states that G-d allocated the land of Israel to the Israelites מרצונו, “as an expression of His goodwill,” this is an implied warning that such an allocation was not absolute and irreversible for all future time, otherwise how could He take it back by exiling its people and reallocate it to someone else? Rashi also makes the point that the word ראשית, whenever it occurs in the Bible is invariably linked to the word following it. The author, supporting Rashi, cites an example from Leviticus 2,12: קרבן ראשית תקריבו אותם, “you are to present them as an initial offering.” [Rabbi Chavell, in his annotations, already pointed out that the author’s statement is not quite accurate, pointing to Deuteronomy 33,21, וירא ראשית לו. Ed.]
בראשית ברא, “first of all, before any creatures were created, G-d created heaven and earth;” Our author compares this to Jeremiah writing in Jeremiah 26,1: בראשית ממלכות יהויקים בן יאשיהו, “at the beginning of the rule of Yehoyakim, son of Yoshiyahu, etc.” The author mentions that Onkelos also translates these two words as: “at the beginning He created.”'אלוקים וגו, if there is a person [Jewish believer, of course] who is baffled by the plural ending in the word for G-d in the Holy Tongue, (i.e. אלוקים, אלוקינו, אלוקי) thinking that this is utterly inappropriate in a Book teaching monotheism such as the Torah, such a person should reflect for a moment and consider that references to Divinity and addressed to the individual are generally phrased as the Divinity mentioned being in the plural mode. [as is the custom for earthly kings, who speak of themselves in the plural mode, something known as pluralis majestatis. It would border on blasphemy if the Torah would accord G-d alesser title than the one arrogated to themselves by earthly rulers. Ed.]. Examples quoted by the author are: Exodus 3,16אלוקי אברהם יצחק ויעקב, or Genesis 42,7: דבר האיש אדוני הארץ or Exodus 22,14: אם בעליו עמו; there are many more examples of this. Do not answer me by saying that the vocalization of the word אדני when written with the kametz is sacred, whereas when not it is profane. Are you going to argue the same for the roots: בנאי ,זכאי ,שדי (fool) אשמאי and others, [that when using the vowel kametz they are transformed into sacred words? Ed.] The truth is that that the Divine name for G-d is also used in the plural mode, and no one as a result disputes that He is unique and solitary! The deeper meaning of the word elohim is “majesty, authority.” When G-d proclaimed at the beginning of the Decalogue: אנכי “I” (singular) ה' אלוקיך, “am the Lord your G-d(s)” (plural), i.e. the meaning is that whereas every other ruler or king rules over a certain narrowly defined domain, “I am the One Who rules over everything, the entire universe.” [Surely this justifies the use of the plural mode! Ed.] Not only that, earthly rulers or kings, being mortal, have to worry about who will succeed them, and in the event that a king does not have a biological heir, or has otherwise become weak and unable to carry out his functions for the benefit of his subjects, he must be replaced. None of these problems, will ever face the G-d Who introduces Himself to His people at Mount Sinai at the beginning of the Decalogue. Furthermore, from the subject’s point of view, if a subject feels oppressed by a particular king whose domain he inhabits, he has the option (unless he is in jail) to move to the domain of a different earthly king. Not so with G-d’s, the Creator’s, subjects. There is no place in the universe to which they can flee to escape His rule. On the other hand, the subjects of G-d enjoy the advantage that they never have to worry that the successor of a benign king such as He, will be autocratic and make the lives of his subjects miserable.
את השמים, “the heavens;” in an ancient version of Midrash Tanchuma Bereshit, 8, Rabbi Yishmael is quoted as having asked Rabbi Akiva: (who was preoccupied with counting every apparently unnecessary word את and גם in the Torah) ‘what is the significance of the two words את in this verse,’ i.e. what do these words contribute to our understanding of the line: “G-d had created the heavens and the earth?” Rabbi Akiva replied that if the Torah had merely written: בראשית ברא אלוקים שמים והארץ, people would have thought that the terms שמים and ארץ refer to two separate divinities each of whom had created part of the universe Phrasing it as it did, the Torah ensured that we could not have made such an error and that elohim had created both the heavenly and the earthly regions of the universe. [In other words, the word את before the words השמים and הארץ makes it clear that what follows are creatures, products of G-d’s creative activity. Ed.] השמים, the prefix ה is to tell us that “the” heavens, (and “the” earth,) are phenomena with which the reader is supposed to be familiar. The fact that the plural mode is used does not mean that there are many small units which combine to make a heaven or an earth, but the plural ending is similar to the plural ending in the words: ,מים, חיים, פנים מלקחים, מעיים, רחיים, water, life, face, tongs, entrails, millstones, and many more like it. Basically, the term שמים describes something above us, whereas the term ארץ describes something below us.1,2.
השמים, the prefix ה is to tell us that “the” heavens, (and “the” earth,) are phenomena with which the reader is supposed to be familiar. The fact that the plural mode is used does not mean that there are many small units which combine to make a heaven or an earth, but the plural ending is similar to the plural ending in the words: ,מים, חיים, פנים מלקחים, מעיים, רחיים, water, life, face, tongs, entrails, millstones, and many more like it. Basically, the term שמים describes something above us, whereas the term ארץ describes something below us.1,2. ויכולו השמים והארץ וכל צבאם; “heaven and earth, and all their components had been completed.” (2,1) The Bible also writes: (Nechemyah 9,6) ,אתה עשית את השמים שמי השמי, וכל צבאם, הארץ וכל אשר עליה, הים ואת כל אשר בהם, “You have completed heaven in all its details, as well as the upper heaven and all their host, the earth and everything on it, the ocean and everything in them.” We also read in Exodus 20,11 (part of the Decalogue): כי ששת ימים עשה ה' את השמים ואת הארץ, את הים ואת כל אשר בם, “for during a sequence of six days, the Lord completed the creation of heaven and earth, as well as the ocean and all their respective inhabitants;There is no reason for you, the reader, to be amazed at the feminine mode, i.e. היתה, “she had been,” used by the Torah when describing phenomena which are masculine; we find more such examples in the Bible, one being in Judges 18,7: ויראו את העם אשר בקרבה יושבת לבטח, “they observed the people dwelling in it carefree, etc.” [We would have expected יושב instead of יושבת seeing that the subject עם is masculine. Ed.] In Samuel 1,4,17 even the Holy Ark, which is always considered masculine, is referred to in the feminine mode, when the prophet wrote: וארון האלוקים נלקחה, “and the Ark of G-d was captured;” in Numbers 11,15, Moses is quoted as saying to G-d: ואם ככה את עושה לי “and if You, feminine mode for G-d, are doing (masculine mode) thus to me,” etc.”Incidentally, the prefix ו before the word: הארץ, appears to be unnecessary, as it does on numerous occasions, a glaring example being Exodus 13,7 ולא נחם אלוקים “(and) G-d did not guide them, etc.”
בראשית, the reason why the Torah did not commence with the letter א but with the letter ב, is that the universe, i.e. earth, resembles that letter, i.e. it is enclosed from three sides as in the letter ב only the left side being open, i.e. the north side. [I presume that what the author means is that when we read the Torah, and the reader in the synagogue is facing east, as is customary in the synagogues in the northern hemisphere, the open side of that letter is on his left, i.e. north. Ed.] According to tradition, the letter א complained to G–d that it had not been allowed for the Torah to commence with it. What did G–d do? He recompensed that letter by commencing the Ten Commandments at Mount Sinai with the letter א, where we read: (Exodus 20,2) אנכי ה' אלוקיך וגו', “I am the lord your G–d, etc.” The word בראשית consists of 6 letters, symbolising the six days of creation; The first verse of the Torah has seven words, symbolising the numbers of days in a week. It contains 28 letters, symbolising the 28 days of the month. [Perhaps the fact that the first letter is in a much bigger font compensates for the slight inaccuracy of the author stating the month has 28 days and not 29. Ed.] We also find the letter א six times in that verse, symbolising the six thousand years this earth [after the creation of man, Ed.] is supposed to exist in the format as we know it. The meaning of the word aleph in Hebrew is “one thousand.” The second verse in the Torah, commencing with the word: והארץ, immediately after the word ארץ, “earth” at the end of the preceding verse, symbolises that the period known as the period of Moshiach, is to last 2000 years. (Talmud, Sanhedrin folio 97) [the last two millennia preceding the arrival of the messianic age. Ed.] In Exodus 13,9 the Torah writes: למען תהיה תורת ה' בפיך, “in order that the Torah of Hashem be in your mouth;” in that verse the letter א occurs twice to serve as a hint that two thousand of the 6000 years that the earth will function as we know it, will already be years in which G–d’s Torah will be studied by many people. [Seeing that the Jewish people began its existence with the birth of the first Jew who was a Jew at birth, Yitzchok, which occurred 400 years before the Exodus, and it is the Jewish people’s task to study and spread the Torah, and Yitzchok’s birth coincided almost exactly with the beginning of the third millennium, this may be why the author of this commentary chose that verse and the two letters א in it, as another example of the letter א being utilised as a symbol of Torah study.
בראשית, Rashi understands the letter ב at the beginning of this word to mean: “on account of, due to, because of the merit of;” the word ראשית, he understands as a reference to the Torah, which elsewhere has been called ראשית. We also find that the Sabbath, the holy covenant, and the circumcision have been referred to by that name. The same is true of the word: אש, “fire,” which near the end of the Torah (Deuteronomy 33,2) has been referred to as the אשדת, “fire converted into religious law.” Rashi further quotes an interpretation by Rabbi Yitzchok, also found in an ancient version of Tanchuma, according to which, if the Torah were only a record of G–d’s laws, it need not have commenced before the 12th chapter of Exodus, where we encounter for the first time a law addressed to the entire people of Israel, i.e. the sanctification of the new moon, and the fact that we count the months of the year according to the moon’s orbit. On the face of it that statement is difficult as such laws as circumcision for Jewish males, as well as the prohibition to eat the gid hanashe, the thigh vein of mammals, has been recorded alread prior to this. We must assume that the Tanchuma referred to legislation given to the people when they had become a nation, something that began with chapter 12 in Exodus. Rabbi Yitzchok basing himself on Tanchuma, argues that everything in the Torah recorded prior to chapter 12 in Exodus has as its purpose to defend the Jewish people against any claim that they had robbed the Canaanites of their land when they crossed the river Jordan.
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"For if they will say..." Now, you may argue that the verse is still problematic; for how does the issue of the giving of the land connected to Torah's mitzvot? This is clear, since most of the Torah's mitzvot are performed in conjunction with (the Jewish people's sovereignty or dwelling in) the land. Donations, tithes and construction of a temple must be done in the land. When Jewish people do not have the land they cannot fulfill these mitzvot at all. ...
Elohim. According to Rashi this Name signifies lordship and greatness; according to the Rambam, judgment; according to the Ibn Ezra, kingship; according to the Seforno, eternality. It is in the plural, says the Seforno, to indicate that He is the ultimate eternal form from which all others derive. According to the Tur (Orach Chayim) and the Beis Yosef it signifies strength and domination. To the Ralbag it indicates that all things emanate from and are governed by Him. The Vilna Gaon agrees that it indicates governance, which is why it can be applied to lesser governing beings as well.
In the beginning Elohim [God] created: Elohim means judge. Indeed, just like the statutes of the Torah are called judgement [or laws]. Similarly, the properties of nature that the Holy One, blessed be He, ingrained in His world are called judgement [or laws]. As is explained in [Tractate] Shabbat 155, "'The righteous One knows the judgement of the poor ones' (Proverbs 29:7); the Holy One, blessed be He, knows that that the dog's food [supply] is sparse, etc.;" and the matter is not in the category of punishment, but rather this is [its] nature, and that is called judgement. And behold [regarding] the name, God/Judge, even though its simple understanding is the One who runs His world in judgement, nonetheless, here, its understanding is the One who creates His world with judgement. And this is its understanding in the Sifri, at the beginning of Parshat Ve'etchanan concerning the prayer of Moshe, "Lord, God/Judge, in judgement have you created the world." And there, we explained with His help, may He be blessed, why the Sages, of blessed memory, explained the intention of Moshe in this way. And also see, what I have written further, Genesis 9:16, and in the Book of Exodus 6:2.
The heavens and the earth: The clear simple explanation is that which was written by Ramban on verse 8, that [the Torah] is not speaking in this verse about the firmament that would on the second day be called, heavens; and about the dry land that would be called land on the third day. It [follows] from this that the firmament is not intrinsically and inevitably heavens, and so [too] dry land is not inevitably earth; rather [it is only that] the Holy One, blessed be He, called the firmament, heavens, and the dry land, earth; which is not the case in this verse - [instead, here] it is implied that, in essence and to begin with, their qualities are evident; which is that their names are heavens and earth, [even] without being given [these names.] Just like the name, dry land, is not [dependent on its] being given a name, but rather it is self-evident that dry dirt and soil is called dry land, based on its characteristics [and so will be explained about man, later.] And the explanation is that in the beginning of the creation, [it was] His will, may He be blessed, that all the workings of the world should be [by way of] emanator and recipient. An example is the sun and the seven planets that emanate to us. Nonetheless, they receive from what is higher than them. And about what is higher than them, we say in the prayer text, "who takes out the sun from its place and the moon from its dwelling place." And it is known that the movement of the sun and the moon is not in this fashion, but the intent is [regarding] the causes of motion of the sun and the moon. And they are called according to their action, as per the explanation of Rambam, of blessed memory, on the Tractate Avodah Zarah - the form of the sun is the 'constellation' of the sun. And behold, all of the emanators [together] are referred to by the name, heavens [shamayim,] because of the letters [that form the combinations], shem, yim: the meaning of shem [name] is the latent potential to emanate; and yim is an even number [to indicate] the plural [form] as with yadayim [hands] and raglayim [feet]; and eretz [earth] indicates the recipient, the nature of which is to run [ratz] to receive the emanation. [And see what I have written in the book of Deuteronomy in Parshat Ha'azinu Hashamayim and in Parshat Berakha on the verse (Deuteronomy 33:28), "even His heavens drop down dew."] And the verse did not explain anything about the highest emanators, since they cannot be fathomed, except by those of great intelligence. And whoever's mind is sharp will find a hint about it all, as it is with everything. And the earth begins from the higher waters, in the midst of which, afterwards God made the firmament. And the potential of the water above the firmament, and its form, was made different than the lower waters, as will be explained.
IN THE BEGINNING. Our wise men (The Hebrew grammarians. See Ibn Janah, Sefer ha-Rikmah, 6:2.) taught that the letter bet (of bereshit, in the beginning) is superfluous. (The letter bet placed before the word reshit has no translatable meaning. According to Weiser it is there for emphasis. Our verse should thus be rendered: First God created heaven and earth.) They compare it to the bet in the word ba-rishonah (at the first) (Genesis 13:4). We know the bet in ba-rishonah to be superfluous for we find they shall set forth first (rishonah) (Numbers 2:9). (According to this opinion rishonah and ba-rishonah mean the same. Hence the bet of ba-rishonah is superfluous.) However, if this were so the bet (of bereshit) would be vocalized with a long kamatz. (As is the bet of ba-rishonah. The fact that the bet of bereshit is vocalized with a sheva proves that both cases are not exactly the same.) Other scholars maintain that the word bereshit is always in the construct and its meaning in our verse is: “In the beginning of the evening, or of the night, or of the darkness.” (The word or phrase that bereshit is connected to is missing and must be supplied by the reader. According to Cherez, I.E. is trying to explain why the superfluous bet of bereshit is vocalized with a sheva while that of ba-rishonah is vocalized with a kamatz. The reason is that bereshit is in the construct and therefore is vocalized with a sheva.) However, they have overlooked And he chose a first part (reshit) for himself (Deuteronomy 33:21). (Where the word reshit is in the absolute.) Others say that the bet of bereshit is a preposition. (The Hebrew texts printed in our editions are most probably incorrect. We have followed Vat. Ebr. 38, which has kli ta’am rather than bli ta’am. For alternate interpretations see Filwarg, Weiser and Cherez.) They explain that Scripture intends to preclude the thought that heaven and earth were preexisting. Hence it states, In the beginning. (The bet is there for emphasis. The meaning of the verse is: In the beginning, i.e., before anything was created, God created heaven and earth.) I believe that bereshit is in the construct, as in In the beginning of (bereshit) the reign of Jehoiakim (Jeremiah 26:1). (I.E. agrees that bereshit is in the construct. He disagrees with the earlier quoted opinion only in maintaining that it is not always in the construct.) Don’t ask, how can a word in the construct be connected to a verb in the perfect. (A noun is usually in the construct when connected to another noun, hence I.E.’s comment.) This presents no problem, for we find that very case in the verse When the Lord spoke at first with Hosea (Hosea 1:2), (Techillat (at first) is in the construct with dibber (spoke).) and in the verse the city where David encamped (Isaiah 29:1). (Kiryat (the city) is in the construct with chanah (encamped).) The meaning of bereshit will be explained in our comments on the next verse. (That is, the explanation of what bereshit in the construct is to be connected to.)
CREATED. Most Biblical commentators explain that the word bara (created) indicates creation ex nihilo. But if the Lord make (yivra) a new thing (beri’ah) (Num. 16:30) is similar. However, they have overlooked And God created (va-yivra) the great sea monsters (God obviously did not create the sea monsters ex nihilo, for the verse concludes, and every living creature that creepeth, wherewith the waters swarmed, which shows that the sea monsters were created out of the water. Also, it is absurd to assume that on the fifth day of creation God would create sea monsters ex nihilo.) (Gen. 1:21) and the three times the word created is used in one verse, viz., And God created (va-yivra) man in His own image, in the image of God created (bara) He him; male and female created (bara) He them (Gen. 1:27). They also failed to consider I form the light, and create darkness (Is. 45:7) wherein darkness, which is the opposite of light, an existing entity, is described by the prophet as being created. (Darkness is the absence of light. Thus Isaiah uses the term created in the opposite sense of creation ex nihilo. In Isaiah it means the creation of nothing out of something (Krinsky). Hence bara does not necessarily imply creation ex nihilo.) The following is the precise explanation of the word bara. Bara has two meanings, one of which has been noted above. (That is, to create or make.) The second (That is, to eat.) is found in the verse neither did he eat (bara) bread with them (II Samuel 12:17). However, in the latter case, an alef has been substituted for a heh. (Most of our manuscripts of the Bible have barah with a heh. However, Ibn Ezra’s manuscript must have had bara with an alef. See also Jacob ben Haim’s edition of the Hebrew Bible, 1524, which has the same reading as Ibn Ezra. There is some difficulty in understanding this comment as the printed text is corrupt. We have followed Vat. Ebr. 38 as suggested by Weiser. For a different rendering see Filwarg.) The reason is that bara (in I Sam. 12:17) is similar to le-havrot (to urge to eat) in And all the people came to cause David to eat (le-havrot) bread (II Sam. 3:35). The verb le-havrot appears in the hifil (and its root ends with heh), for if it ended with an alef, Scripture would have read le-havri, as in to make yourselves fat (le-havri’achem) with the chiefest of all the offerings of Israel (I Sam. 2:29). We also find bara conjugated in the pi’el, as in and cut down (u-vereta) for thyself (trees) (Joshua 17:15). This is not like the similar word beru in choose (beru) you a man for you (I Sam. 17:8) but rather like bare (hack, dispatch) in and dispatch them (u-vare) with their swords (Ibn Janah, The Book of Roots, root bet, resh, alef, explains bara in Josh. 17:15 to mean chose, as in I Sam. 17:8. Ibn Ezra disagrees. The point of I.E’s comment is that bara spelled bet, resh, alef primarily means to cut. It is encountered with this meaning in both the kal and pi’el. Bara also means to eat. However, in the latter case its root is bet, resh, heh, although it is found spelled bet, resh, alef in I Sam. 17:8. In the latter instance, however, we treat it as if there were an interchange between the heh and alef.) (Ezekiel 23:47). The meaning of bara is to cut or to set a boundary. The intelligent person will understand what I am alluding to. (I. Husik, A History of Medieval Jewish Philosophy, p. 190, notes, “The Hebrew word bara, ordinarily translated “created,” which implies to most people the idea of creatio ex nihilo, Ibn Ezra renders, in accordance with its etymology, to limit, to define, by drawing or incising a line or boundary. Having said this, Ibn Ezra, in his wonted mysterious manner, stops short, refusing to say more, and preferring to mystify the reader by adding the tantalizing phrase, ‘The intelligent will understand.’ He means apparently to indicate that an eternal matter was endowed with form.” Nahman Krochmal, More Nevuche Ha-zeman (quoted by Krinsky), suggests that Ibn Ezra’s belief is similar to that of the Kabbalists; i.e., the world was created out of an emanation from God. See also C. Sirot, Philosophy in the Middle Ages (Hebrew), p. 112. Ibn Ezra was a neo-Platonist. According to neo-Platonism the world came about by emanation from God. Ibn Ezra is apparently saying that at the creation spoken of in the first chapter of Genesis, God gave final form to what had previously emanated from Him.)
GOD. Elohim (God) is a plural. We know this because we come across the singular form Elo’ah. (Ps. 114:7. Elo’ah being the singular of Elohim.) Elohim is employed stylistically. Every language has honorific terminology. In the non-Hebrew tongues when an inferior addresses a superior he employs the plural. In Arabic it is customary for a dignitary such as a king to speak in the plural. In Hebrew, too, it is considered a sign of dignity to employ the plural when speaking of a superior. Such is the case with the words adonim (lords) and be’alim (owners). Thus Scripture says, a cruel lord (adonim) (Is. 19:4), (Adonim is a plural, yet its meaning in this verse is singular (lord). The singular of adonim is adon.) and and the owner thereof (be’alav) shall accept it (Exodus 22:10). (Be’alav literally means, its owners.) The terms alav (upon him), elav (to him), and adav (unto him) are similar. (All of these words have plural endings, yet are used to indicate singulars.) It is for this reason that Scipture reads bara Elohim and not bare’u Elohim. (Since Elohim is to be understood as singular, the verb following it (bara) is in the singular. If Elohim were plural, the verb following it would also be plural (bare’u).) We know from the study of logic that speech is called safah (Safah is the Hebrew word for lip. The point is that more than the lips are involved in speech, but speech is so called because it is seen to come from the lips.) because it is seen to come from the lips. Similarly man’s highest soul is called heart (lev) even though the soul itself is incorporeal while the heart is corporeal. It is referred to in this manner because the heart is its first resting place. Similarly God is called Elohim because His actions are executed via angels who do His will and who are referred to as Elohim. (Man’s soul is often referred to in Scripture as lev because the soul acts via the heart. Similarly God is called Elohim because He acts via the angels. Husik, p. 191, points out that according to I.E., “God cannot come in contact with the material and changeable (hence)…it follows that (the terrestrial world)…was not made directly by him, but by angels; hence the word Elohim is used in the first chapter of Genesis, which means primarily the angels, and secondarily God as acting through the angels.”) I will explain part of the secret of God’s name when I comment on for My name is in him (Ex. 23:21). Pay no heed to the opinion of Rabbi Saadiah Gaon who holds that man is superior to the angels. I have already explained to you in The Book of Foundation that all of his proofs are wrong. We know that the prophets are the most exalted human beings. Nevertheless, the prophet Joshua fell upon his face and prostrated himself before God’s angel and said to him, What saith my lord unto his servant (Josh. 5:14). (Joshua’s bowing before God’s angels proves that angels are superior to prophets.) The same is true of the prophets Zechariah and Daniel. (Both address the angels as superiors. See Zechariah 1:9 and Dan. 10:17.) Why should I elaborate when this point is so elementary?The meaning of Lord of Hosts (Elohe ha-tzeva’ot) is the same as God of gods (Elohe ha-Elohim) (Deut. 10:17). (We thus see that Elohim means the same as tzeva’ot (hosts or angels).) The definition of elohim (lord) is angels. (Reading malakh (angel) rather than melekh (king) (Weiser).) People engaged in the dispensation of God’s justice are also called elohim. (According to Rabbinic interpretation Elohim at times signifies a judge. See Mekhilta on Ex. 21:6.) Elohim is an adjective, not a proper noun. (Hence it can be declined and be in the construct. A proper noun cannot. I.E. seems to limit the term noun to proper nouns. Apparently common nouns were treated like adjectives.) It is not found conjugated in the perfect or imperfect. (Hebrew adjectives have verbal forms. However, Elohim is never found in the verbal form. Nevertheless, Ibn Ezra insists that it is an adjective.) One should not assume that angels are composed of fire and air because Scripture states, Who makest winds Thy messengers, The flaming fire Thy ministers (Psalms 104:4). (Which implies that God makes his angels out of wind.) This is not the literal meaning of this verse. David (in Psalm 104) speaks first of creation. He starts with light and says, Who coverest Thyself with light as with a garment (Ps. 104:2). He then goes on to say, Who stretchest out the heavens like a curtain, heaven referring to the firmament upon which is water, fire, snow and wind. David next says that the wind serves as God’s agent; i.e., it goes wherever God sends it. He speaks in a similar vein of fire as one of God’s ministers. (Psalm 104. It is not to be taken as implying that the angels are made out of fire. It rather means that fire is God’s agent. Cf. Ibn Ezra on Ps. 104:4.) David then says, Who didst establish the earth upon its foundations (Ps. 104:5), which refers to dry land. Similarly it is written, Stormy wind, fulfilling His word (Ps. 148:8). (Which shows that the wind is God’s agent. Krinsky suggests that this quote is misplaced and should follow, “it (the winds) goes wherever God sends it.”)
Et indicates the very thing. It signifies the direct object, as in the heaven (et ha-shamayim). (Gen. 1:1. The word et is a most difficult word to translate because it has many different meanings, depending on the context.) However, sometimes it is omitted, as in that God created man (Deut. 4:32). It is also found placed before the subject, as in and when there came a lion, or (ve-et) a bear (I Sam. 17:34). However, the latter usage is very rare. Furthermore, et is used in place of with or from. (Cf. Ex. 2:21; 9:29.)
THE HEAVEN. The definite article (ha) is placed before heaven (shamayim) to indicate that Scripture speaks of the heaven visible to man. (That is, the firmament. According to I.E. there is a heaven above the firmament which is invisible to man. This heaven is eternal. It contains the spheres in which the planets and constellations are embodied. Above this heaven is the abode of the angels. Cf. Husik, p. 190.) Heaven (shamayim) is always written in the plural. (The word shamayim (heaven) is a plural.) It is possible that its dominion in Knowest thou the ordinances of the heavens? Canst thou establish its dominion over the earth? (In this verse its dominion is in the singular. Since shamayim is a plural, we would expect “their dominion” rather than “its dominion.”) (Job 38:33) refers to the dominion exercised by each one of the heavenly spheres. (See note 40 above. See also Ibn Ezra’s Introduction, page XVII, second paragraph.) The meaning of shamayim (heaven) is high and above, as it is in Arabic, a language akin in form to Hebrew. There is also a heaven of heavens. (Cf. Ps. 148:4. Scripture in our chapter speaks of the visible heaven. However, in Psalm 148 it speaks of the “heaven of heavens.” The heaven of heavens is the spheres (Krinsky). See note 40.) The word for heaven (shamayim) is never written in the singular. (Even if the reference is to one of the heavens.) It is like the words millstone (rechayim) and noon (tzohorayim). Those who are well-versed in geometry will understand these secrets. (They will understand the reference to the heaven of heavens.) Saadiah Gaon says that the earth may be compared to a point and the heaven to a thread circling it. Since Scripture tells us that heaven and earth were created, we deduce from this that all their contents, such as fire and water, were also created. (Scripture does not explicitly mention the creation of fire and water, two of the four elements. However, according to Saadiah the creation of these two elements is implied. There was no need for Scripture to mention their creation as their creation is self evident. For how could the fire and water, which filled the void between heaven and earth, be in existence before the creation of their container? Cf. I.E.’s alternate commentary on this verse in Weiser, p. 145.) Others say that the earth includes water and the heaven air. (Hence Scripture does state that these two elements were created.) However, in my opinion the heaven and earth spoken of in our verse refer only to the firmament and the dry land. (Gen. 1:1 does not tell us that God created heaven and earth on the first day; neither does it deal with the creation of matter. I.E. will explain the meaning of this verse later on in his comments.) For only one thing was created on each day. Thus light was created on the first day, the firmament on the second, plants on the third, luminaries on the fourth, and living creatures on the fifth and the sixth. This interpretation is borne out by the psalm quoted above (Psalm 104). It is impossible to maintain that the line circling the dot was created before the dot, or the dot before the circle. Hence our sages say that heaven and earth were created simultaneously. (Hagigah 12a.) They offer as proof of their viewpoint, Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together (Is. 48:13). (They stand up together implies that they were created simultaneously.) However, this proof is questionable. The plain meaning of this verse is not so, for how could God address that which was not yet created? (How can the Bible say, “When I call unto them,” if they were not yet in being?) How could He call to that which was in a chaotic state? The explanation of this verse is as follows: I, God, created heaven and earth. When I call them, they stand before Me as servants ready to do My will. The meaning of this verse is similar to that of Thy word standeth fast in heaven (Ps. 119:89). After stating this the Psalmist makes mention of the earth (Ps. 119:90). He then goes on to say that heaven and earth stand ready to execute any commands that God will direct to them (Ps. 119:91).
Others “In the beginning God created.”
In the beginning, created: has a numerical equivalent (gematria) of 'On Rosh Hashanah was created (the world).' Bereishit (In the beginning) is the acronym of berishona raah Elohim sheyikablu yisrael Torah (first God saw that Israel would accept the Torah). The last letters of Bereishit bara Elohim (In the beginning, God created) form the acronym, emmet (truth), [which] teaches that God created the world with truth, as it is stated (Psalms 119:160), "The beginning of Your word is truth;" and so [too], there are many verses, which the last letters of of its words form the acronym, emmet.
In the beginning, God created the heavens and the earth: The reason that the Torah started with the letter 'bet' is that King Shlomo, in all of the book of Kohelet, compares the Torah to the Sun, which only moves in three directions like the shape of the 'bet,' that is only open on its north side [according to ancient maps that would place north on the left of the page and east on top]; and because it was given through Moshe, whose face is like the sun; and maybe the reason is that the evil inclination that opposes the Torah comes from the North and it 'breaks the fence' of the Torah, as it is stated (Joel 2:20), "And the northern one will I distance from you." And also because gold, which comes form the North, opposes the Torah; and they generally flee from one another, as it is stated (Psalms 119:71), "It is good that I have become poor, so that I can learn your statute;" And this is not the place to speak more about this. And it is possible to also explain it, in the way that it is stated (Proverbs 9:1), "Wise women have built their house;" hence, the wisdom of the Torah began with 'bet' [which sounds like bayit, the Hebrew word for house], since it is the mistress of the larger 'house.'
In the beginning, created God...: It would have been fitting to begin the Torah with the name of God; so much so that the Sages of blessed memory needed to change [the word order in their Greek translation] for King Ptolemy and write, "God created the beginning." And about this, the commentators have given a reason that is praiseworthy: Since the existence of God, may He be praised, is impossible to fathom except though His attributes, His acts and the work of His hands, that He created; they are the ones that testify, speak and give faithful testimony about His blessed existence; therefore [the Torah] mentioned first, "In the beginning, created" and afterward is God made known. But there is a difficulty about this, since it should have been written, "Created God the beginning," since it is logical that anything that the name of God could precede, it should precede; since behold [the knowledge of] the existence of God is not dependent upon the knowledge of the earlier things in the creation, about which the word bereshit [in the beginning] relates to, according to most commentators.
And also [difficult] is that the writer of the Akeida [commentary - R. Yitschak Arama] based this explanation on the midrash (Bereshit Rabbah 1:12), "'And Your humility enlarges me' (Psalms 18:36); A king of flesh and blood mentions his name first and afterwards his acts, but the Holy One, blessed be He, mentioned His name after He mentioned His acts;" and what His humility is in this needs to be understood; and that which it says "made me great," in what way did He enlarge us and make us great? And what appears most likely to me, is to say that Rashi wanted to fix all of this when he said that "this text says nothing if not 'interpret me' - [the term reshit, literally, the start or head of is used here] because of the Torah and Israel which are [both] called reshit;" which means to say that it is impossible to know about God's existence, may He be blessed, except through the Torah and Israel. That's why they are called reshit, since they are both an introduction through which one comes to the knowledge of God's existence, may He be blessed [and so precede the name of God in the first sentence of the Torah.] Since the Torah publicizes faith in His creation and Divinity, may He be blessed. And Israel also knew to publicize the existence of God, may He be blessed, from the angle of the transmission that they received, one person from another, back to Adam who saw the world destroyed and built, and is a faithful witness to the creation of the world, which is a sign [indication] of its Creator; and this transmission was spread by the offspring of Avraham, Yitschak and Yisrael.
And there is also a third way [to know about the existence of God], but not every one is capable of it, and that is to come to know about the existence of God, may He be blessed, through investigation and knowledge of all that is to be found in all of the three worlds and this is their order: At first, the researcher must understand the essence of things in the lowest world, since it is the easiest research [that exists]. And after knowing their essence, he should [seek to] also understand the essence of the creatures of the middle world. And from there, he should go up, [as] with a ladder going up the different levels, to know the essence of the highest world. And from there, he should go up to know and fathom that there is God who is found to ride upon all of them [and] who arranged them in this fashion, like the vision that Ya'akov saw (Genesis 28:12); in the four rungs of the ladder which was "positioned on the ground" - which [represents] comprehension of the lower world - "and its tip reached the skies" - this [represents] the middle world - "and the angels were going up and down on it;" - this [represents] the top world. "And behold the Lord stood upon it," (Genesis 28:13) since then [Ya'akov] grasped completely the existence of God, may He be blessed.
However, not many will have the wisdom needed for this approach of investigation, to come to the secret of God, as a result of man's passage through this dimmed valley of the material world; hence it is enough for man to grasp His existence, may He be blessed, from the angle of the transmission as mentioned and from the angle of the Torah as mentioned. And about this the Sages, of blessed memory, have said (Chullin 91b) that the lower ones mention His name, may He be blessed, after two words, as it is stated (Deuteronomy 6:4), "Hear Yisrael, the Lord," but the upper ones don't mention the Name until after three words, as it is stated (Isaiah 6:3), "Holy, holy, holy [is] the Lord." Because the intellectual power of the upper ones is pure and clean and it is easy for them to handle the essence of the investigation of these three worlds; therefore they are not allowed to mention the Name except after three holinesses, which means that they first cognate the essence of all those that exist below and understand the place of each and, through this, sanctify Him, may He be blessed, below. And from there they go up to understand the essence of all those that exist in the middle world and they sanctify Him, may He be blessed, to reign also upon them. And from there they go up to also understand their own essence, and from there they go up to grasp His name, may He be blessed; hence they do not mention the Name until they sanctify Him first in all three worlds. But the lower ones' intellects are not so pure, and not every person is able to handle this investigation since it is great; hence it is enough for them to come to recognize the existence of God, may He be blessed after the two words, "Hear Israel;" since "Hear" is to listen to the words of this Torah which publicize His divinity, may He be blessed; "Israel" is the transmission that spread in Israel from Adam to Abraham, who announced and publicized His divinity, may He be blessed, as Rashi explained on the verse (Genesis 24:7), "Lord God of the heavens that took me from the house of my father;" and from [Avraham], His divinity, may He be blessed, was publicized in all of the offspring of Israel and Yehuda, as it is stated (Psalms 76:2), "God is known in Yehuda, in Israel His name is great." Thus it is stated, "In the beginning, created" and afterwards, "God," to hint to the three [ways of knowing God's existence]: since reshit [beginning of] indicates Israel and the Torah, that are [both] called reshit; and through the creation [hence the word "created"], God was made known [directly through the mode of investigation]. And this is the way of modesty, by which He - in a hint - had the name of Israel precede His name, may He be blessed, [since "reshit" precedes "created"] and that is truthfully glorious splendor and greatness [that He gave] to Israel; hence it is stated "And Your humility enlarges me." And some say that this humility is what He was involved with at first, for the needs of His world, and [only] afterwards did He publicize His name, may He be blessed.
Rabbi Yitschak said, "It was not necessary to begin the Torah, etc. but rather so that the nations should not say, 'you are thieves, etc.'" (Rashi on Genesis 1:1): And it is difficult; and what about it, if they will say, "you are thieves," and because of this, the order of the Torah should be changed? The answer to this is that this matter brings heresy to the world, since they will say, "there is no law and no Judge" [in the world] and 'whoever is strongest prevails;' since if the world had a Ruler, who sets up its matters - it comings and goings - why did He not protest against you when you took by force - by way of theft - the lands of the seven [Canaanite] nations? Since it is for this reason that the judgment of the generation of the flood was not sealed except on account of theft, as it is stated (Proverbs 28:24), "One who steals from his father and mother and says 'it is not a transgression' is the companion of a destructive person;" since the reason this sin is greater than others is not because of the sin itself, but rather because of the evil that comes out of it; as the sinner who steals does not place guilt upon himself and says, "there is no transgression, since there is no God that judges in the world;" and therefore he is the companion of a destructive person, which means to say, [he is a companion] of the generation of the flood, as it is stated about them (Genesis 6:12), "since all flesh destroyed its way," since they also denied a principle of faith and said (Job 21:15), "What is the Omnipotent, that we should serve Him, etc." And this is what [brought] them to practice extortion and theft in the world. And because the prevention of theft is fundamental to all of faith, therefore the Holy One, blessed be He, made it come early and warned about it in the first commandment of (Exodus 12:2), "This month will be for you;" as over there, it is stated (Exodus 12:21), "And bring close and acquire for yourselves sheep," [meaning] from yours, and [not from] stolen ones; so explained the Ba'al HaTurim. And so too, Yitschak, when he commanded two kid goats to be brought to him, to make from them a Pesach sacrifice, he said (Genesis 27:3), "And hunt for me venison;" Rashi explained, from what is unowned and not from what is stolen, but since Esav's heart was not like that, it appeared to him that he could rather "hunt venison to bring," even form what is stolen; hence the Holy One, blessed be He, caused that he should not bring it, but rather that Ya'akov [should do so], as he was careful about theft. So too, the ox that Adam sacrificed, the Sages, of blessed memory, say that it had one horn on its forehead; to show that Adam [too] was one 'horn' in the world - meaning to say that he was by himself in the world - and did not steal from any creature; therefore, his sacrifice was accepted. And all this is in order to push away theft and robbery which brings heresy and apostasy.
And that which Rav Yitschak said, "It was not necessary to begin, etc," the explanation [of this] is not that the whole story from "In the beginning" to "This month shall be for you" should not have been written in the Torah at all; as behold there is a great need for the story of the creation of the world, since it publicizes the existence of God, may He be blessed; and the story of the generation of the flood publicizes His providence, may He be blessed, for reward and punishment. Besides that, there are several commandments written in [this early section of the Torah: the prohibition of eating] the limb of a living animal to Noach, and circumcision to Avraham, and [the prohibition of eating] the sciatic nerve through Ya'akov. Rather, he means to say that since the essence of the Torah is that it was given for its commandments, if so, the Torah should have started with the first commandment [to the Jewish people]; and [as for] this story from "In the beginning" to "This month shall be for you," it would be enough for it to placed at the end of the Torah. About this, he comes to answer and say, if it was written like that, it would have been 'a law refutable from its beginning,' and it would have strengthened the hand of the transgressors to rebel against the Torah. And when they would read "This month shall be for you," all the more so would they rebel [even] more, and they will say, "Moshe certainly invented this commandment, since how can God command about theft, in saying "And bring close and acquire for yourselves sheep," [meaning] specifically from yours; since, behold, you are thieves, since you took the lands of the seven nations and God did not protest against you. Since maybe [such a reader] would not read the Torah, from beginning to end [and read about the creation, so as to understand that the Jews did not steal the land that they settled]. Therefore, it was necessary to have the story of the creation of the world precede [the first commandment of establishing the new month], to show that it is not through theft that they took [the land], but rather through justice and right. This is what the verse states (Psalms 111:6-7), "The power of His deeds did He tell His people, to give them the inheritance of nations. The work of His hands are true and right, faithful are all of His precepts;" since the crux of this telling that "He told the power of His deeds to His people," the whole thing was in order to show that the work of His hands are true and right; that the Torah, and the tablets that are the work of God, and the righteous ones that were created with [God's] two hands; that all [of this] was in truth and right, which prevents theft. "And faithful are all of His precepts;" [meaning] the precepts that God decreed upon the lands of the seven nations; since it was His will, may He be blessed, to give it to [the seven Canaanite nations] and it was His will, may He be blessed, to take it from them and God, the King, decreed to appoint new appointees upon it."
And according to its simple understanding, it was necessary to begin the Torah from "In the beginning," to publicize belief in creation [ex nihilo], since it is the foundation of the entire Torah; since were we to assume that the world was pre-existent, there would be no room to accept a Torah that is predicated upon the foundation of free choice; therefore, it is required to place the foundation [meaning, the creation story] first.
(א) וכן אמר הח' ז"ל (ס' צחות אות בי"ת) "ויש בית נוסף" כמו "יען וביען" (ויקרא כ"ו מ"ג) "בראשונה" (למטה י"ג ד') "הנו ראשונה", (פי' שבי"ת בראשונה נוספת וכאלו נכתב ראשונה):
With the help of the Creator of light, I will elucidate the explanation of the Torah, to unite His awesome name; Who made me from the beginning and advised and called upon me first, to work pleasantly first; I will begin to explain the Book of 'In the Beginning' (Genesis):
And it is true that the Creator could have included the ordering [of the various creations] in the first proclamation, but for many reason did He [not] do this; and the Rabbis, of blessed memory, revealed one of them, when they stated (Avot 5), "and is it not that He could have created [everything] in one proclamation, but He wanted to take payment [from sinners for a world created with ten statements rather than only one] etc. and to give payment to the righteous etc."
And let it not be difficult in your eyes, that they, of blessed memory, stated (Ibid.), "In ten proclamations was the world created" [and used the] word 'created;' since at the end of the day, anytime that [something] is missing refinement, it as if [it is not created]. For example, if the earth [did not emerge], there would be no place for the creations; and likewise with the other creations that were mixed up, like the light and the darkness. If so, all that is not refined is as if it is not created; for this reason [the various refinements reflected by the nine other proclamations] are also referred to as creation.
And let it not be difficult in your eyes, [as to] why the Torah wrote the main [narrative] of creation in this way, and did not explicitly write [that] God created the water and the dirt, and the fire and the wind, so that [by not doing the latter] 'the empty man would not be made wise.'
Know [that the answer is] that the Torah makes known and informs [us of] every hidden thing, and God wanted to make known 'the strength of his actions to his people' and make known to us the order of the creation and its manner, and that He - the Power, the Mighty, who is girded in strength - created everything that is and everything that exists, in one statement; and He wanted to make known to his close ones 'the strength of his deeds,' and did not prevent Himself from this good because of erring fools.
And there is also another reason which obligates the thing to be according to the discussed order, and it is that if the verse had [gone according] to the order desired by the silly ones, and that is that it would state that He created land and He created water, etc., it would have sounded as if He created them each, on its own; and according to the truth, it is not like that. And didn't you know that God has no desire for 'the speaker of lies and it cannot be established in front of His eyes.' And how could the 'beginning of His words,' God forbid, begin with words that are not correct? For this [reason], He spoke truth[fully about] the manner of the creation; as 'straight are the paths of God and the righteous will walk upon them' to thank and magnify the Creator, may He be blessed, and they will say to God, 'how awesome are your deeds.'
And He was exact to state 'In the beginning' and not to state 'At first' [in order to] 'tell the strength of His deeds to His people;' and that is, that according to what we wrote above - that He created everything with one statement - through that, we can deduce that One who can speak several statements all in one statement, also in one statement does not need to have one letter precede another. And from this, [we see] that when God said the word shamayim, He did not say the shin before the mem and not the first mem before the second mem; and also the letters of every single word, He did not have the beginning of the word precede its end; and also with each and every letter, He did not have its beginning [sound] precede its end.
And after God made known all of this to us, [we understand that] these are the things that God made known to us with the word, 'In the beginning,' the meaning [of which] is [that] everything is the beginning, since there was no later part of the creation, but [rather] everything was the beginning; and understand [this].
And the reason that the Master chose to create [the world] in this way [is that] - besides the reason that we stated, that He wanted to make known part of His, may He be blessed, great deeds - you will also find that when He, may He be blessed, speaks with strengths, which is the aspect that relates to the name Elohim, it is [appropriate] for the words to be spoken in this way (all together). And you will find that they, of blessed memory hinted to this (Makkot 24a) in their pleasant words, and this is what they said, "'I am' (the first commandment) and 'There shall not be' (the second commandment) were heard from the Strength;" [with this] they intended to say, in their sweet language, that the words that were heard in this aspect [of strength] - which is Elohim, which relates to strength - will speak like these words, many words together. And not specifically 'I am' and 'There shall not be,' but rather all of the Ten Commandments, [were spoken this way] as they have have stated in their words in another place (Mekhilta, Yitro); and behold, the creation from the creation story was created with the name Elohim for many reasons, and as a result He spoke in His way, may He be blessed, (according to this attribute) great and awesome words as we have written.
And in the way of midrashic (homiletic) interpretation, the word, 'In the beginning' is explained in the way of what the verse states (Psalms 33:6), "By the word of God, were the heavens made and by the breath of His mouth, all the hosts." And you should know that, may the name of our God be elevated, He did not create the angels until the second day in order that those in error should not err [and think] that they helped Him in the creation of the world. And as to the [Sages'] words (Bereishit Rabbah 1:3), of blessed memory, we need to elucidate how is it possible to say that the angels were created later; is it not that according to what the verse stated, "and by the breath of His mouth, all the hosts," that hosts of the sky were created from the breath that came from the mouth of the Highest, (as if it were possible [to say this]); if so, perforce, according to our [very] senses, the angels were created before the heavens and the earth; since the breath came out before the word [of God], and since the heavens and the earth were created from the word, behold the breath - from which the angels were created - already preceded it. And for this reason, the verse states, "In the beginning, created etc.;" the explanation [of which] is that God had the later - which is the speech - precede the breath; [which is] the opposite of what is known to us about the nature of speech. And he created the heavens first and reversed the order and made speech first to breath; for the reason stated in their words, of blessed memory (Ibid.), and that is that [people] should not say that the angels helped and stretched out the heavens with Him, etc. And the verse informs us that the Master, blessed be He, does not take His lessons from the creations, as the creations are not able to reverse the order implanted within them from the time of the creation; which is not the case with the Creator, blessed be He, [who] can speak in the manner that He wants. And for this reason, you will find that the verse was precise in stating, "By the word of God, were the heavens made," which has the creation of the heavens - which were created from the word - precede, and afterwards, it stated "and by the breath of His mouth, all its hosts."
And from here, the structure of the explanation of the word, "In the beginning" is as follows: given that there are two things [involved] in speech, breath and speech itself, and from each of them did God create a new creation and I [would] not know which one of the two was first, whether the breath or the speech; for this [reason], it states that first was the act of the heavens and the earth; and from the derivation of the matter, you know that the speech was first to the breath that came from the mouth of the Highest.
The heavens have open and I saw the vision of God, Creator of the ends of the earth, and I reflected upon that which I have been allowed to reflect upon in the unfolding of holy words; and my remark is from the East of (before) the Torah. His saying, "In the beginning of," [bears a] structure which is relational, as you would say 'the beginning of a thing, but here what ['the beginning of'] refers to is missing (beginning of what?). And who is like our God, who knows the thing (word), is the origin of the thing (word) not from Him?
We must still understand the difference between the two verses; in this verse, it only says the name Elohim (God) and in another verse, it says (Genesis 2:4), "on the day the Lord, God, made the heavens and the earth," [thereby] mentioning two names. And [we] also [need to understand why] here 'heavens' precedes 'earth' and there, 'earth' precedes 'heavens.'
And it appears that these two questions answer each other. And this is according to the way that they, of blessed memory, explained (Sotah 31a) about two verses that are written about the reward of the righteous: one verse states (Exodus 20:6), "and does kindness to thousands" and another verse states (Deuteronomy 7:9), "to His loved ones and to those who keep His commandments, for a thousand generations." And they, of blessed memory, said that that which one verse stated "to thousands" is referring to "His loved ones" only, and does not also refer to "those who keep His commandments" - who are those that do it out of fear - because it is mentioned that they will be a thousand generations in another verse. Also the verse that states, "to His loved ones and to those who keep His commandments, for a thousand generations;" refers only to "those that keep His commandments" - which is adjacent to it - [when] it states, "for a thousand generations," and not to the word, "His loved ones," which precedes ["those who keep His commandments"]; since behold, their reward is with them in another verse, which is the one [that states] "for thousands." ...
We will also explain these two verses in this way: "In the beginning, Elohim (God) created the heavens;" this name of Elohim - the meaning of which is this attribute of [strict] justice - without the combination of the name of mercy (the Lord), this is only going on what is connected to the heavens, and does not refer to its stating [in the same verse], "the earth;" since He created the earth with the combination of the name of mercy; and [the Torah relied on a different verse [to convey this information]; and that was its stating, "on the day the Lord, God made... the earth;" since the world of people is not able to exist with exact justice, without the combination of mercy, given that they are physical, as is known; and its stating "and the heavens" does not go together with the earth, in this aspect of combination; and the way of its functions, are they not [already] written in the section on creation? And through this are both precise observations resolved, 'like a precious chain.' And as to the matter of knowing which came first, behold we have written above that all of the creation was created together, in His, may He be blessed, strength. ...
And let it not be difficult to you, what type of justice does God mete out to the 'children of power,' who dwell in the skies [the supernal angels], that justify using the name Elohim for them; do you not find that they, of blessed memory, stated (Chagigah 15a) in the story of Metatron, that they judged him in front of Elisha and struck him with sixty bolts of fire, and also Eliyahu, etc. (Bava Metzia 85b) and how many judgments are there of the ministers above! And even thought they do not have an [evil] impulse, nonetheless, mistakes are found among them; since sometimes they do not understand the truth and err. And go and learn from the story of the angel, Metatron and Eliyahu, since they erred; and so it happens that they err and God punishes them, even on unwitting sin, which He does not prosecute for the dwellers of the earth, and with this is confirmed what we wrote [above] and this is true.
And even if we have found that the Rabbis, of blessed memory, (Bereishit Rabbah 1) noticed these two [differences] in the verses and answered that the reason that in one verse the heavens is first and in one the earth is first is that it intends to [tell us] that both came out as one [together], and the reason that in one place it states Elohim (God) and in another place it combines it with the name of mercy (the Lord), [about this] they stated (Bereishit Rabbah 12:15) that in the beginning, it went up in His thought to create [the world] with the name Elohim and [when] He saw that the world would not be able to exist [that way], He combined, etc;
[nonetheless,] you should know that permission is given to explain the meaning of the verses by the ways of investigation and logic, even if the first [scholars of the Mishnaic period] came before us and made a different sense of it, since there are 'seventy faces to the Torah.' And we are not warned not to deviate from the words of the first ones, except with explanations that would result in a change in the law. And for this [reason], you will find that the Amoraim (scholars of the Talmudic period who came later) do not have the power to disagree with Tannaim (scholars of the Mishnaic period) concerning the 'statutes of God,' but concerning the sense and meaning of the verses, we have found that they explain [it] in a different way in several places.
[Yet] I looked again at [a] reasoned investigation of the verses [and found] that our words would also allow for the words of those that came before us, peace be upon them. But first, let us reason to [understand] how it is justified to [attribute to] the Master, may He be blessed, a beginning and end to His thought - that at first, He thought [to create the world] with justice and [then] went back to combine [it with mercy] - since the Master, may He be blessed, 'is not prevented from plotting' because of [too] little time; and in less than the wink of an eye, He knows everything, and plans correctly at first glance, as if it were possible [to say this about Him], may He be blessed and may His name be blessed. ...
Hence, know that the intent of [what is meant by] the combination of mercy bears two [possibilities]: the first is that sometimes God is merciful to whom He wants to be merciful to, without bringing him to justice, since this is the attribute of mercy - to excuse and to forgive - and the name, Elohim also [can be explained in this way, that it is applied] to someone whom He does not want to excuse, He brings to justice, and according to this, there will be a person who is not brought to justice; and the second way is that God never yields to any person in the world, and the whole world is judged - there is no escape, and you should know that they, of blessed memory, said (Bava Kamma 50a) and these are their words, "whoever says that the Holy One, blessed be He, is a yielder, [that person's] intestines will be yielded," but [rather] the earth will stand in judgment and no man will escape from justice.
And behold according to this, we have chosen the second way, and from here, [we see] that the way of the creation, according to their words, may their memory be a blessing, is as follows: at first, He created with the attribute of Elohim - which relates to justice - and this was the plan, that all should stand in justice, except that He saw that the world cannot [survive with] such justice, so He combined the trait of mercy with it, the explanation [of which] is not that He went back on his original thought, God forbid, but [rather] that He made judgment [operate] in a merciful fashion, as you would say 'that He not pay back a person all at once, and that He not give the person his punishment right away and immediately, without giving it time.' And a person never gets what he doesn't deserve in justice, and that is what they, of blessed memory, said (Yerushalmi, Shekalim 5:1), "He is patient, but collects what is His."
It comes out that you say that He did not go back from His [original] thought, since we didn't find that it was the first thought of God not to administer justice in this way, [meaning] that it be meted out with mercy. And, according to this, it is necessary for the verse to be stated in this order; since had the verse stated, "In the beginning, the Lord, God, created," there would have been reason to say that there is justice, and also that there is not justice [when there is] mercy, since God did not decide to institute justice only. But since He stated God (Elohim) by itself, behold, [it shows] that He decided that there is nothing that exists without justice. And even if the verse afterwards states, "the Lord, God," it will truthfully be explained as we have explained it; that justice will exist regardless but that it will be exacted mercifully. And the verse relied upon us, that we would be forced to understand it in this manner, [so] that it become something known and held in our hands that the knowledge of God is not something that reverses itself, as if it were possible.
He said it at the beginning of the order of the creation of the heavens; and the Rabbis, of blessed memory, explained that the word [shamayim (heavens)] is composed of two things esh (fire) and mayim (water); and from this, God forbid, it gives a hand to the sinners to say that [given that] this is the beginning of the creation, but [yet], God forbid, the Creator did not create the fire and water, since the verse itself informs us that the beginning of the creation was the heavens, and if the waters were created [and not pre-existing], it should have started with their creation. And the Sages, of blessed memory, (Chagigah) preempted these two observations and explained that the structure of the verse is as follows: In the beginning of the creation of the heavens and the earth, the earth was chaos, etc. - not that the heavens and earth was the beginning of the creations. But the words [of the Sages], of blessed memory's, were not enough to remove the [possibility of] error; since according to their words, why did scripture not inform us later of the creation of water and fire, and dirt and wind. And even though the verse (9) states, "and the waters gathered, etc. and the dry land appeared," it is not understood [from this] that it was created; and more justified is the understanding that it was pre-existing, but that [God] decreed upon it to be revealed when the water gathered.
And after we have explained the intention of our Rabbis, of blessed memory, there is a basis for our words even in their words: since this attribute of combination that God set up for the dwellers of the earth, to be slow of anger and to collect [His due] a little at a time; He did not administer [His justice] like this except with us but not with the higher ones, that dwell in the heavens; but [rather, with them,] He pays back the guilt of the guilty right away and immediately. Also regret and confession and repentance, as well as the claim of error is not effective for them. And go and learn form the story that is brought down in the Talmud (Chagigah 15a) about the four that went into the orchard, in which an angel who was sitting with permission of the King, may His name be exalted, may He be blessed, was punished for not getting up in front of [Rabbi] Elisha in order that [the latter] not make a mistake in his thinking. And this is [only] an error for the angel, and he was also not warned about it; and the Judge would not judge His people Israel like this, as is known from the statutes of His Torah, let it be exalted.
There is another hint in having the heavens precede the earth: to show that the way of the Holy One, blessed be He, is not like the way of flesh and blood. The way of flesh and blood is [to] build the house first and then the attic on top of it, but the Holy One, blessed be He, had the attic precede and afterwards [built] the house, to show that the heavens are suspended and standing by His word, may He be blessed.
And by way of hint, the Rabbis, of blessed memory, expounded (Bereishit Rabbah 1:4) [that by the] word bereishit (In the beginning), He, may He be blessed, intended to say, [that He created the world] for the sake of the Torah, which is called reishit; and the explanation of the [letter] bet (which is the first letter in bereishit) is that it is a bet [that indicates] causation. And from this [is implied that] anyone who merits [to know the] Torah, merits the whole world and anyone who does not merit [to know the] Torah should not benefit from this world - even for him to set foot on it - unless he provides assistance to those who toil in [the study of] Torah. And they also said (Vayikra Rabbah 36:4) [that He created the world] for the sake of Israel, which is called reishit, as it is written [about Israel] (Jeremiah 2:3), "reishit tevuato" ("the first of His produce"). And this statement does not contradict the first, since the very reason that Israel is called, first is from the angle that they accepted the Torah; and through this were they separated from the [other] nations for fame and praise. And they also said (Bereishit Rabbah 1:4), [that He created the world] for the sake of Avraham and (Vayikra Rabbah 36:4) for the sake of Ya'akov; and it all follows the first reason [for creating the world], 'because Avraham listened to my voice, etc.' They also said (Shabbat 36b) [that He created the world] for the sake of [the] awe [of God], which is called reishit, as it is written (Psalms 111:10), "reishit chocmah, yirat, etc." ("the beginning of wisdom is the awe of God, etc."); since it too is a fundamental principle of the Torah, since if there is no wisdom, there is no awe, and if there is no awe of God, there is no Torah, for [awe of God] is a beautiful storehouse for the Torah.
Bereishit is also explained by way of [the Bible's] stating (Proverbs 8:30), "and I was a nursling (amon) with Him," and the Rabbis, of blessed memory, expounded (Bereishit Rabbah 1:1); "Don't read it as amon (nursling), but as uman (artist);" and this is exactly what the verse is hinting at in the beginning of God's word: informing [us about] the creation of the world, it informed [us about] that with which He created it and stated that He created it with the Torah, since it is the artist. (This does not contradict the first explanation, since the Torah prepares the world to walk on straight paths.) And according to this, the level of its 'owners' is magnified, since they merit everything; and for this, it is correct that they should be called 'builders;' and this is what they, of blessed memory, said (Shabbat 114a), that Torah scholars are called builders, since what is in their mouths and in their hearts is the builder. And this is [the sense] of what it stated (Jeremiah 33:25), "and were it not for my covenant etc, the law of the heavens and the earth I would not have set."
The [letter] bet of bereishit [can] also be explained by way of [that which] they, of blessed memory, said (Tikunei HaZohar 5b), that there are two types of awe of God: the first is fear of punishment; and the second is awe [before] His loftiness and this is a more inner and loftier awe than the first [one]. And this is what the letter bet that is first (bet reishit) hints: since God established two types of awe for the survival of the world, and he hinted to the manner of them both; the first one was hinted by the word, Elohim, since it is the fear of judgment when He rises to [establish] justice; and the second one was hinted by its stating, "the heavens and the earth" - and that is by way of its stating (Psalms 8:4), "When I look at your heavens, etc," and they, of blessed memory, said [about this] (Zohar 1:1) that the awe of [His] loftiness enters the heart of an intelligent person when he meditatively glances at the work of the heavens and the earth, [and then proclaims,] 'how great are Your deeds, Lord,' [and] his soul becomes enthused and he is inawed by His greatness, may His name be blessed.
[Alternatively,] the two types of awe are hinted to [in the following way: one, in its stating "the heavens" here, is hinting to the awe of [His] loftiness, by way of its stating "When I look at your heavens, etc;" and the second awe, by stating "and the earth," which is the fear of punishment; and it is negatively attributed to the earth, since it is not from the angle of [His] loftiness, but rather from the angle of [man's] fear from the children of the world, by way of its stating (Job 20:27), "and the earth will rise against him."
Bereishit also hints, by way of [the Bible's] stating (Isaiah 33:6), "the awe of the Lord is His treasure;" the intention [of which] is that one who has the awe of God, [for him] it is a treasure for the hope of hearts, which is the clinging of His light, may He be blessed, to the soul of man, by way of its stating (Deuteronomy 4:4), "And you who cling, etc." And anyone who has the fear of Heaven is an abode for [His] Presence, as it states it (Psalms 78:60), "a tent which dwelt with Man." And it is hinted by the word, Bereishit, in the following way: the explanation of bet [which can also be read as bayit (house)] is that a house of repose for God is awe - which is hinted to by the word reishit - "God created" and set up His work.
Bereishit is also explained by way of the [Sages], may they be blessed, saying (Vayikra Rabbah 35:6), "And the book and the sword came down entwined, etc." and this is what it is saying, "Bereishit created Elohim," the meaning [of which] is that with the reishit - which is the Torah - He created Elohim, the meaning [of which] is [strict] justice, which hints to the sword.
It is also explained by way of that which the verse states (I Kings 18:39), "The Lord is God;" and the intention [of this] is that even if the name Elohim relates to [strict] justice, nonetheless it is [indicative of] mercy. And all of the names of the Holy One, blessed be He, intend, for the good, together to do good and to do kindness; but from the angle of the acts of the backward ones, judgment came out to chastise whoever is fitting to be chastised. And besides this, the attribute of the name, Elohim, is also to do good. And this is what it is saying, "In the beginning, created Elohim," since the name Elohim, did good and created the world to have grace and mercy and to do good to those that dwell in the heavens and the earth and there is no greater mercy than this. And this is what the verse states (Genesis 27:28), "And Elohim will give to you;" behold, that also the name Elohim does good to the good by way of a free gift; but evildoers cause Elohim to give them chastisement. And in the anticipated future, so will it be, [that] the Lord (the name associated with mercy) shall be one and His name shall be one.
The word, Bereishit, is also explained by way of the [Sages], may they be blessed, saying (Zohar, Introduction 2) that at the time of the creation of the world, the letters entered in front of the Creator; [the letter], tav entered and said in front of Him, "Master of the World, is it Your will to create the world [by beginning the Torah] with me, etc." and to all of [the letters], God answered that He did not want [to create the world/begin the Torah] with them, for the reason stated in their words for each and every one; until [the letter] bet entered and He accepted it and created the world with it, as it is written, Bereishit [which begins with bet; the letter] alef [which had not yet entered] was silent. [And] the Holy one, blessed be He, said to it, "Alef, why are you quiet, etc?" He said to it, "You will be the head of all the letters." Up to here [are the words of the Zohar]. Behold from the words of God [here], it appears that alef has [more of] a virtue than the letter bet. And from here [it follows] that had the letters gone up in front of Him properly, alef would have merited to have the world created with it. And lest [one ask], why didn't the alef go first, and [instead] He left it until the end, know that they, of blessed memory, said (Tikunei HaZohar, Introduction) that when the letters are in the proper order - in the following way: alef bet gimmel etc. - they are hinting to the attribute of mercy; and when they are backwards - in the following way: tav shin reish etc. - they are indicating the attribute of justice. And this is a sign for you [to remember this]: the month of Tishrei - [which] has the letters in backwards order, tav shin reish - is the great time of judgment, except that God, from the angle of His great mercy combined [with these letters] one letter from [His] name of mercy - and that is the yod - to bring mercy into the judgment (Zohar, Introduction 16a). And after this has been made known to us, we will explain [Bereishit] as bet reishit (bet is first); [that] you should know the reason that bet precedes alef is that the creation was with the attribute of Elohim (justice), and since it is thus, the letters went up in backwards order as is [the] rule, and for this reason bet precedes alef and acquired its place.
There is what to be exact about, in that the verse wrote, "et hashamayim ve'et haarets" ("the heavens and the earth," which are both preceded by the Hebrew preposition, et which can either proceed a direct object or mean 'with,' and so, is often seen as indicating additional meaning); and what did the verse come to add with the two times it says et?
In its stating Bereishit, it also wants [to teach], by way of the [Sages], may they be blessed, saying (Zohar Chadash, Bereishit 2) that a thousand hidden worlds did God create; and they, of blessed memory, called them (Edra Zuta, Ha'azinu 288a) 'worlds of embarrassment;' and they are hinted to in the verse (Song of Songs 8:12), "there is a thousand to you, Shlomo." And from here, the verse began with bet, since alef had already acquired its place, since with it were created a thousand (elef which is spelled that same way as alef) worlds, according to its name, alef. And He started with bet to create this world, given that [its numerical value] is also the sum of the creation which is two, heavens and earth. And also for this reason, it did not state, "At first," since you would understand that this is the [absolute] beginning, and that is not the case; since He already created the 'beautiful worlds,' but regarding this detail of the heavens and the earth, it is stating its beginning.
The word, In the beginning (Bereishit), also hints, by way of the [Sages], may they be blessed, saying (Zohar 1:155a) that God created four worlds and they ascribed to them the names, Emanation, Creation, Formation and Action; and they are hinted to in the verse (Isaiah 43:7), "All that is called by My name and I have created for My honor, I have formed him and made him." And this is what is hinted here when it states, "In the beginning," [which] is the world of honor which is Emanation and it is called 'the beginning of all;' "created" [which] is the world of Creation; "Elohim" [which] hints to the world of Formation, since there are judgments there; "the heavens and the earth" [which] is the world of Action, since that is the heavens and the earth, as it is stated in their pleasant words.
It is also hinted, by way of [that which] they, of blessed memory, said (Pesachim 54a) that the Garden of Eden and Gehinnom (purgatory) were created before the world was created, since they are the reward and punishment for the Torah and the commandments, and this is hinted to in its saying bet (which has a numerical value of two) reishit (which is indicative of awe), since God created two things that were designated for awe, which were reward and punishment, [meaning] the Garden of Eden and Gehinnom: (Chagigah 15a) [If] one merits and fears from God, he takes his portion and the portion of his fellow in the Garden of Eden; [if] he does not merit [to do this], he takes his portion and the portion of his fellow in Gehinnom. And perhaps it is hinted that both of them were created together and that both of them are called reishit; since if one preceded the other, reishit would only refer to one [of them; instead], you have learned that they were created together in one statement.
It is also hinted that - since there are two worlds, this world and the next world, and man can acquire 'the good and life' by his involvement in Torah and good deeds - here the verse informs us that the reward for the [observance of] the Torah and the commandments will not be given to the righteous ones in this world, until [God] has [already] prepared a goodly storehouse, which is the essential [reward] to the spiritual side [of man]; and afterwards, if there is a surplus, he [is rewarded] in this world; since God will choose to first prepare for man a payment that is eternal. And this is what is hinted when it states, "In the beginning, God created the heavens;" which [signifies] the world of souls, and afterward "and the earth," which [signifies] the lowly world, if some of the good [coming to] him remains. Hence, you have learned that [reward] is not given to the righteous ones in this world until after they have merited their portion of light 'in the light of life.'
It is also hinted, according to what the Rabbis, of blessed memory, argued (Rosh Hashanah 10b): one says that the world was created in Tishrei and one says that the world was created in Nissan. And it appears to me that 'these and those are the words of the living God,' since you should know that they, of blessed memory, said (Bereishit Rabbah 1:4) that in the beginning God thought to create the world, and afterwards, God took His thought and put into action. And according to this, we can say that He thought [to create it] in Nissan and put it into action in Tishrei or the opposite, and the word, 'create,' refers to both of [these things]; whether what came into His thought, may He be blessed, is called a creation, whether when it went into action; and with this, the words of [both] of our Rabbis can exist together. And this is what is hinted by the bet (which has a numerical value of two) in the word Bereishit (In the beginning); since there were two beginnings, one in thought and one in action; only that we don't know if He thought in Nissan and acted in Tishrei or the opposite.
It also wanted [to teach], by way of the [Sages], may their memory be blessed, saying (Berakhot 6b), "Whoever has awe of the Heavens, his words will be heard;" and the reason [for this] is that the one who fears God will speak from the depths of his soul, and since that is the case, the soul of the listener will recognize [that] and accept the rebuking chastisement; but if the words came from the body, there is no resonance for the soul to listen to them, as the rabbis, of blessed memory, have hinted about what the verse stated (Deuteronomy 6:6), "And these words shall be etc. upon your heart" [and] then "and you shall review them with your children," which are the students. And this is what it said, "Bereishit," which is awe - as they, of blessed memory, have said - "God created the heavens," the explanation [of which] is that one should have awe of the Heavens, [and] then they will listen to his voice and 'he will teach knowledge to people' and that is what it states, "and the earth."
It also wanted [to teach] that, since there since God commanded many [observances] of awe in the world - awe of father and mother, as it is written (Leviticus 19:3), "A man, his mother and his father shall fear;" also from the king and the sages, also to fear people, that they should not be suspicious of him - one might say that the commandment of awe is the same in all the places that it is found, and it will come out from this that he will sometimes discount, God forbid, the commandments of God because of the honor of the king or the honor of his father or something like that; therefore, it hints here that the words of God are first, such that he puts the awe of "the Heavens" before anything [else] and afterwards "the earth," which are the individuals whom he is obligated to fear. And this is what the verse states (Numbers 32:22), "and you shall be clear before God" first; and afterwards, "and from Israel." And from here, [we see] that there is no place to observe any commandment of awe unless one does not transgress any commandment of the commandments of God.
It is also hinted that, through the Torah, God created two levels for man: either he be on the level of the heavens; and that is by way of it stating (Psalms 82:6), "I have said, 'you are powers'" (meaning, like angels); or if he does not keep [the Torah], his level sinks down to the earth. And this is [what it means] when it states, "Bereishit," the explanation [of which] is that through reishit [meaning, the Torah], "God created" these bet (two) preparations, "the heavens, etc."
The whole section also hints to the creation of man - who is the main goal of the creation - in the following way: In the beginning, when God created man, He created him from the source of spirituality, which is hinted by the word, heavens, and from the source of physicality, which is hinted by the word, earth. And you will find that our Rabbis, of blessed memory, hinted [to this by explaining] (Sanhedrin 91b), what the verse stated (Psalms 50:4), "He called to the heavens above" to be the spirit [and] "and upon the earth" to be the body, which is built from the earth. And His will in this, may He be blessed, is that through the actions of man, he will have the power to transform matter, which is the body, until it is considered to be form.
And behold, you will find (Shabbat 152b) that the righteous ones do not return to the dust, given that they purify their matter, until it becomes spiritual; as was written by Rabbi Y. Aramah, of blessed memory, and these are his words, "and it is the power of the perfect ones to change matter into form." And this is why they, of blessed memory, said (Berakhot 18a) that the righteous ones are called living even in their death, since the material side has become spiritual, which relates to life; and that the evil ones are called dead even in their lifetimes, from the angle that even the spirituality in them becomes material and [like] earth, which relates to the lifeless objects which are [therefore] dead.
In fact, the intention of the verse is as follows; but first, 'I will rise with the sun' upon that which is placed in front of us from the greatness of the Creator - how great are his works! - since the Master, may He be blessed, can speak a word without it being understood by the creations. As they, of blessed memory, said (Mekhilta, Yitro) to explain the verse (Exodus 20:1), "And God spoke all of these words etc.," and this is what they said, "words that the mouth cannot speak;" and it [is a reference to] Him saying all of the ten commandments in one word, and [that] one word did not precede the other. ...
And it hints to these two characteristics when it states "the heavens and the earth," in the following way: if they merit [it], behold, they raise up the material part of themselves which is hinted by "the earth" and they connect it and it becomes one entity with the "heavens." And if they do not merit [it], they transform the part of spirituality within them to the trait of "earth" and the form becomes matter. And this is what it is stating, "and the earth."
And its stating, "and the earth was chaos and void" here is hinting to what occurred in the times that the physical side overpowers which is the 'earth' and [the person] is emptied out of spirituality; as it is translated [by Onkelos into Aramaic], "desolate and empty;" "and darkness," which is the evil impulse that is called in their holy words (Zohar, Bereishit 63), [that which] darkens the face of the creatures; "was upon the depths" and it called the body, the depths, being that it is like [a pit] that constantly swallows [things up], and from the angle of the evil impulse [connected to it] that is darkness; "and the spirit of God" given into it "was hovering upon the waters," because the spirit 'did not find a place to rest the sole of its foot,' since the impulse drove it away and lifted it up from its resting place, and the darkness, which is the evil impulse, dwelt there and the [human] soul remains "hovering over the waters," that are the 'waters of iniquity,' which are the powers of impurity.
And in the Holy One's seeing, blessed be He, [that it was] like this, "And God said, 'let there be light;'" [meaning that He] sends man help against his impulse; and this is [that] when he reaches his fourteenth year, a holy and pure soul, from His holy chamber of Divine holy spirits, appears upon him. Or [light] hints to the Torah, since it is the pleasant light, and is called light, as it is written (Proverbs 6:23), "and the Torah is a light;" and the intention [of the two explanations] is one, since the aspect of the holy souls is the aspect of the light of the Torah, and a man of soul (ba'al nefesh) is a man of Torah. And that is what it states, "And God said, 'let there be light;'" which is the soul - the light of which is great, being that it is hewed from beneath His throne of glory, may He be blessed, [and] is 'a portion of God from above' - God sends it to shine on man, that he not wallow in the mud of the evil impulse; or also according to what we have said - that it is the Torah that shines on the soul of man; and then, "and there was light, and God saw the light" that He gave within man, "that it was good;" that through it, man will walk on the 'good and straight' path.
And you should not think that given that the soul is within man, or through involvement in Torah, with this he is still from the machinations of the impulse that brings him to sin and he [can] turn and walk [away from it]; because were it so, there would be no [room for] reward and punishment here. To this, it says that darkness is still in the world, but through [the light], man is helped to wage war with it, and to separate it from him, that it not fell him through its plots; and he will recognize that the aspect of doing evil is evil; and this is what it says, "and God separated between the light," which is the soul "and between the darkness," which is the evil impulse; and [about] this, the verse states (Ecclesiastes 10:2), "The heart of a wise man is to his right," which is the place of light, the place of the soul, "and the heart of a fool is to his left," which is the place of the evil impulse; "And He called light, day, and darkness, He called night;" and for this David prayed (Psalms 91:5), that He should save him from the fear of the 'nights.'
And its stating, "and there was, etc. one day" is because it is impossible to recognize the light of the soul except from the darkness of the evil impulse; since were it not so, [people] would not be different than the ministering angels, and there would not be [the possibility] of reward and punishment here; and for that reason, it states, "one day."
And it also intends to say "one day," by way of the [Sages], of blessed memory, saying (Avodah Zarah 35b) on the verse (Song of Songs 1:3), "therefore the maidens (alamot) have loved you," [that it is referring] to death (al mavet), the explanation [of which] is that even the 'bad' angel is forced to answer 'amen.' And for this reason, it states, "and it was evening and it was morning, one day," the explanation [of which] is that the attribute of evening and the attribute of morning, all of them, are in agreement for the good of the righteous one.
Or it is hinting that, through the help of the soul, the evening time - when 'his sun sets' to return to the upper world - is like the time of morning - the time when it came to the world; that the soul returns as brilliantly as the day it came, and this is by way of the [Sages], of blessed memory, saying (Shabbat 152b) [on the verse] (Ecclesiastes 13:7), "And the spirit returns to God who gave it;" and these are their words, "give it to Him like He gave it to you;" and in this the day of its coming and the day of its leaving will be equally like one.
The verse also intended to inform [us] that at the beginning of the creation, God set up His acts to be equal, [meaning] the heavens and the earth. And even though the heavens are the higher ones, nonetheless, the earth was in the category of purity. And go and learn [about] its virtue and merit; since man was created from it, 'dirt from the earth' and his form is like an 'angel of God;' and you will [also] find that God chose to dwell on earth with the creations, and He prepared a house [there] for his residence - as if it were possible [to say this] - and it is an obvious thing that the abode of God is perfect and 'holy is said about it.' And you will find that before man sinned, God was found among the lower [creatures] in the same way as he was found among the higher [creatures], and this is what it states, "In the beginning, God created the heavens and the earth" in one category, in cleanliness and purity, and this is [like] the statement of the prophet (Isaiah 61:1), "So said the Lord, 'the heavens are my chair and the earth is my footstool,'" and they, of blessed memory, said (Chagigah 14a) that it is an ottoman. Behold, you have learned that is in the category of being fit for the abode of God; except that through the acts of the lower beings, "and the earth was chaos and void" and [it] became thick and its light became darkened from the angle of the acts of the evildoers. "And God said, 'let there be light'" which is the Torah, then the earth went back to how it was at the beginning, to brighten its light, and God resided on earth with His people and His inheritance, and that is what it states, "and there was light."
The verse can also be explained in this way; as it is well know that we have found that the Holy One, blessed be He, has chosen to dwell in the mist and [yet] prefers to live among us. And we have also found about Him (Taanit 5a) that He - as if it were possible - swore that he would not enter the 'heavenly Jerusalem' until He enters the earthly Jerusalem; behold this means that he prefers the earthly to the heavenly. Also, when we discern the reason for the creation of the entire world, we would know that the lower ones, which are His people and His inheritance, are the essence [of creation].
And according to this, the verse intended to give the order of creation in the format of 'not only [x which is of less importance] but also [y which is of more importance]' ('lo zo, af zo') in the way of preference [in the following way]: "In the beginning, God created the heavens and" he also created another creation that was more beloved to Him and more elevated and that is "the earth;" since - just the opposite - the heavens are dependent upon it, and all of this is by means of the Children of Israel, His holy people; since the existence of all the worlds - even the upper worlds - is dependent upon them, as is known to the experts of the chambers of true wisdom.
And with this, we will come to the explanation: and it is that the Master, may His name be exalted, created everything - all that He created in the world; places and all that exists, and the skies and the earth - in one word. And this is what it states, "Bereishit bara Elohim et hashamayim ve'et haarets" ("In the beginning, God created the heavens and the earth"), and is exact to use the word et twice; to include all that is found in the world. And since the creations are numerous, as beyond the ten things that are recognizable and visible to everyone's eye - as were counted by the Sages, of blessed memory (Chagigah 12a), and this is what they said, "and ten things were created on the first day: heavens and earth, light, darkness, chaos and void, etc. water, wind" - besides these things, there are other creations that are hidden and absorbed by the powers of the foundational elements; some of them are recognized by way of dissection, some of the them by way of composition, some of them through the changing of time, some of them through the power of hyle, and [they] are too many to count. For this reason, the Creator grouped them into two large and enormous parts: in the havens and in the earth. And these are the two inclusions that were included in His saying "et hashamayim ve'et haarets," and in one proclamation did He, may He be exalted, create everything. And you will find that they, of blessed memory, said (Rosh Hashanah 32a), "[The word] 'In the beginning' [counts as a] proclamation [of creation], since with it were completed the ten proclamations with which the world was created (as there are only nine obvious proclamations of creation and this would be the tenth one)." Everything was created in the first of all [the proclamations] but it was not yet arranged, and all of the creations were there but they lacked order; and the Holy One, blessed be He, ordered them, each thing in its day: on the first day, He set up and separated the light from the darkness and the darkness acquired its place and the light acquired its place; and on the second day, etc.
And in this way, its stating "and the earth was chaos and void" becomes explained: Here it is hinting about the times of the Jewish exiles, which is the reason for the prevention of His, may He be blessed, dwelling on earth. One (the first) exile is the exile of Egypt; they remained in it for four hundred and thirty years, like the numerical count [(gematria) of] chaos (tohu) - which is four hundred and eleven - and void (vebohu) - which is nineteen - behold four hundred and thirty. And the meaning of "and void" also hints to the exile after it, and that is the Babylonian exile: The Babylonian exile is called 'void' because the translation of void [according to Onkelos] is 'empty' and it is written in Jeremiah 51:34 about the Babylonian exile, "he has eaten me, he has crushed me, Nebuchadrezzar, the king of Babylonia, he has placed me like an empty vessel." And its stating, "and darkness was upon the depths" hints to the bitter exile that we are in, stuck in the depths, that has had no end for us for one thousand seven hundred and seventy one years. And [as if] the length of the exile [were] not enough, but also [do we suffer its] darkness, which hints to two things: the first is the subjugation of the nations [over the Jews] and the heavy yolk of taxes, to the point that darkness darkens their form, this one subjugates, and that one crushes - happy is the one who has not seen [this], and especially in our [home,] Morocco; and the second is concerning the evil impulse which has darkened the world - and as a result of our sins, there has been an increase in those that breach [the standards] of His people, Israel, and have permitted to themselves bad language and false oaths and evil gossip and theft and prevent themselves from repenting to return [from their ways]. And a person should not say, in seeing such a downfall for Israel for the entire time, that - God forbid, hope is lost for the 'children;' that is not so, but rather "And God said, 'let there be light,'" that is the light of the amazing future redemption. ...
And its stating, "and there was light," is by way of their saying in the Tikunei Hazohar 21, [that it means] "there was a secret," since the numerical value of light is [the equivalent] of secret. The intention [of this] is that God, may His name be elevated, decreed that this light of the king messiah not be revealed in the world and that it be a hidden secret with Him, as they say (there), "to My heart, I revealed, from the heart to the mouth, He did not reveal." And its stating, "And God saw the light that it was good," refers back to the light, in of itself, "that it was good" - 'happy is the eye that saw it' - and also refers back to what it hinted, that he will make it in [the form of] a hidden secret, [and also about that it is saying, "that it was good;" since so should it be - as they, of blessed memory, have said (Yoma 9) - for several reasons. And [about] its stating, "the spirit of God, etc.," they have said in the Midrash (Bereishit Rabbah 2:4), "this is the spirit of the messiah." "Hovering upon the face of the waters," there is no [other meaning to] waters besides Torah, by way of their saying, in the Zohar, Hashamatot 1:13, that Israel will not be redeemed except through the merit of the Torah, that is compared to water.
And behold, it is known that, because of our many sins, many sparks of light have been submerged in the husks and also much mixed multitude has infiltrated into holiness, as they have said in the holy book of Tikunei Hazohar 6, "mixed bad in good and good in bad." And for this [reason], He needs - as if it were possible - to separate the good from the bad and the light form the darkness that have gotten mixed up. And behold it is known that the life force of the husk is only from its feeding from holiness and without that, it has no life. And so, when God separates the light, which is the holiness, and the evil remains separated and has no source of life from which to feed, it is automatically annulled. And this is what it is stating (Zechariah 13:2), "and the spirit of impurity will I remove from the earth;" since it is similar to the cutting of a tree from the place of its sustenance, and its root from which it nurses, that it [then] dries up and no longer prospers; and nothing will remain besides the good light. And this is what [it meant when] it stated, "And God called the light, day;" the explanation of "and he called" (vayikra)" is [that it] is an expression of glory (yakar) and greatness, as the virtue of holiness is only recognizable with the felling of the husk, that is called darkness. And the verse informs [us] that on that day, that is known in front of Him above, God will call to the light in glory and greatness; and that will be on the day that is known to God, that on it God will be one.
And its stating, "and the darkness, he called night;" is an expression of an incident which is not pure; and for this reason, the verse does not rely on the word, "and he called" that it stated at the beginning [of the verse, and repeated it again specifically for darkness] - since there is no more glory and honor to darkness, but rather its incidence will only be in the night. And this is the secret of its stating (Deuteronomy 23:11), "an incident of the night." But when the night will pass, which is the time of the exile, as the verse states (Isaiah 21:11), "The burden of Dumah etc.; watchman, what will be of the night;" since the exile is similar to the night. And then at the dawn, there will no longer be darkness nor night, but [rather], "and there was evening and there was morning, one day;" since the aspect of evil is removed and is not; 'and the night will shine like the day,' 'and the light of the moon will be light the light of the sun.' And this is [why] it states, "one day;" and it is that the verse hints to its stating (Zechariah 14:9), "on that day the Lord will be one and His name will be one."
And the trustworthy 'witness' to our explanation is that which the verse states (Genesis 2:3), "since upon it God rested from all of the work that He had created to make;" as this verse lacks understanding; and according to what we have explained, it comes 'like a precious chain,' as "since upon it He rested from all of the work that He had created" [refers to what He did] on the day of creation; "to make," [means] to refine, on the six days; like it states (Exodus 31:17), "since on six days, the Lord made, etc.," the explanation [of "made"] is refined; since the [actual] creation was created in one proclamation on the first day, except that everything was lacking refinement. To what is this thing similar? To someone who wants to build a palace and first prepares stones and wood and dirt and all of the building materials and afterwards builds the home; so [too] the Creator, may He be blessed, created all of the needs of the world with one proclamation, and He prepared it, and everything was laying piled up in a mixture; and afterwards, He started to organize each thing in its place and did His, may He be exalted, work.
And you will find that when He wanted to create the heavens, He said (verse 6), "let there be a firmament in the midst of the waters," [meaning] He set its place; but it was already created in the first proclamation. And so [too] with the earth (verse 9) "and the dry land appeared."
And [regarding] the fire, the refinement of which, God didn't mention at all, you should know that God did not reveal its source - like the revealing of the heavens and the earth and the water - because its source is strong; and from it, there [would be] destruction to the world if it had been found like the water and the earth; and the world would not be able to exist. For this [reason], the Holy One, blessed be He, left it in its place - where it was created by the first proclamation - absorbed in the flints; until man needed it and took out from them an amount [of fire] sufficient for him, as they, of blessed memory, said (Bereishit Rabbah 11), "therefore we make the blessing of 'who has created the lights of the fire' at the end of Shabbat." And by this, God also revealed the nature of the [primordial] mixture - that the sources and elements were mixed up at the time of their creation, before God set each one up, according to its station. For if [the concealment of fire in other objects] did not exist, man's mind would not be able to fathom the knowledge of how different substances could be mixed up; and all the more so, dirt and fire.
It is possible to hint that the word bereishit is [made up of] the letters, "beareshet yod (by expression of ten)," which hints to (Avot 5:1), "with ten proclamations was the world created." And see what is written in Petach Einayim on the Mishna, "In ten proclamations," with God's help. And I heard from an old God-fearing man that the words, Bereishit bara including the numerical equivalent of two [for these two words] is the numerical equivalent (gematria) of "Hear O Israel, the Lord is our God, the Lord is One" (Deuteronomy 6:4). Up to here are his words, may His memory be a blessing for life in the world to come. And he gave me pleasure, since in the beginning of the Torah, there is found a hint to His unity, may He be blessed, and [also] all of the kavannot (mystical meditations) that are in the secret of the unification are hinted in these words, as it is stated in the Zohar and in the writings of Ari, of blessed and righteous memory - all of them are hinted in the beginning of our holy Torah. And after much time, I briefly chanced upon the book, Tsvi Kodesh, and I see at the end of page 2, that he wrote this gematria, and added that it is for this reason that our holy Rabbi (Rabbi Yehuda Hanassi) started the [corpus of the] Mishna with the commandment of reading the Shema, see there.
"In the beginning (resishit)" in the Targum Yerushalmi is, "With wisdom did God create." And [its author's] words are simple according to the holy Zohar, since resishit is [the same] as wisdom (hokhmah), as it is written (Psalms 111:10), "The beginning (resishit) of wisdom is the fear of God." And it is written (Proverbs 3:19), "with wisdom did He establish the earth," [meaning] that wisdom established the daughter (the earth/malkhut). And this is the [meaning of the] combination [of letters in the word,] bereishit, [which can also spell] beit rosh (house head) - beit hints to malkhut and rosh to wisdom (hokhmah); since the wisdom that is in 'abba' established the daughter. And it is possible to hint that [since] the end of the Torah (Dueteronomy 34:12) is "before the eyes of all of Israel;" it comes out that from its end, [the letter,] lamed and the [letter,] bet of bereshit,, there is [a numerical equivalent of 32. And reishit hokhmah (see comment above) hints to the 32 paths of wisdom. Alternatively, it is possible [to find a hint] in what was written by the Sages, of blessed memory, and which was cited by Zera Berakh, section 3 on this order, that King David, peace be upon him, held that wisdom is in the head and that is why he started Psalms with [the letter,] alef, and King Shlomo disagreed with him, [holding] that wisdom is in the heart, and hence he started the Book of Proverbs with a [letter,] mem to hint that wisdom is in the heart [which is in the middle of the body], just like mem is in the middle of the letters. And this is what King David, peace be upon him, said (Proverbs 23:15), "My son, if your heart is wise:" that if the main understanding is like you, that wisdom is in the heart and this is what is meant by "your heart is wise" - even though it is against my rationale - "my heart will rejoice;" since when a son is victorious over his father [in argumentation], [a father] rejoices, as He said [with apparent joy] (Baba Metzia 59b), "my children (which is also an acrostic for the Children of Israel) have defeated me, they have defeated me." This is the essence of the words of the rabbi [in] Zera Barech, section 3, see there at length. [Based on the above], it is possible to hint that King David, peace be upon him, started Psalms with [the word,] ashrei which is the [same] letters [as] roshi (my head), as (according to him,) wisdom is in the head. If so, it is [further broken down as] rosh yod, as [the letter,] yod is a hint to thought, as Rashi says in Parshat Beshalach - yod is because, of thought - and it is the wisdom of the yod of the explicit name [of God]. And according to the rationale of Shlomo that wisdom is in the heart, it is for this reason that the Torah began with a [the letter,] bet and ended with the [letter,] lamed, which are [the letters of] heart (lev). And that which is left over from the letters of bereshit [after the bet is removed] hints to wisdom and that is [what is meant] by lev reshit ('the heart is first') - that wisdom is in the heart. Alternatively, bereshit is a combination of [the letters of] ashrei bat (happy is the daughter) - which hints to the soul - as man is made up from the heavens and the earth and from all of the worlds; and by way of the Torah and its commandments, he binds the worlds and brings bounty to all of them. And with this is answered the inquiry of the early scholars (Rishonim) - that [since] the soul before its coming to this world eats from the bread of its Father and enjoys from the holy things of the heavens, so why was it created in the body and [brought] to this world, which is very dangerous [for it] - and go and see that with four [people] do we find that they died from the counsel of the snake [and not from their sins], only four, and [about this] it is written (Ecclesiastes 7:20), "there is no righteous person on the earth who does good and does not sin." And our master, of blessed memory, answered this inquiry by saying, "one who eats from his own (which he has earned), etc." And the Maggid praised this answer, as he said in the book, Maggid Mesharim, see there; and the commentators used this greatly, as is known. However, according to what has been said [above], it is fine; since with the coming of the soul to this world, the worlds connect - since the life force, spirit and soul (neren) attach [themselves] to the four [physical] elements and, through this, connect all of the worlds and bring bounty to all of them. And as my master, my elder, the rabbi explained - I brought his words in my little book, Rosh David, Parshat Mishpatim, see there - and it is clear, that [the order of things] is not sufficient except with the creation of man in this world. And behold, the holy elder expounded [the verse] (Exodus 21:7), "And if a man sells his daughter," to be about the soul. And this is hinted [to by] ashrei bat (happy is the daughter); meaning to say, the creation of man should not [seem] difficult as mentioned, since the 'daughter' is happy - happy is the soul that comes to this world. Since God has created man so that, through him, He connects the heavens and the earth and bounty comes to them all, and [so] He binds all of the worlds. And be exact and very much find the truth [to this]. Alternatively, it is hinting - and first we will introduce [this] by what was written by the [author of] Zera Berakh, section 3 on this order of the day, page 2, side 4; that our Rabbis, of blessed memory, nicknamed a Torah scholar, 'daughter.' As they said that Torah [study] protects and saves from sin and from the evil impulse and [yet] they [also] said that the greater a person is than another, so too is his evil impulse greater than the other, and [so] a Torah scholar is in greater danger of sinning. And the commentaries explain that if a Torah scholar constantly sits in the 'tent' of Torah and does not go out, but rather reads and studies, such a Torah scholar is protected from sin; however if he properly fulfills the [concept] of 'Torah and the way of the world' (Torah eem derekh erets) and is involved in buying and selling, then the evil impulse bothers him and he is more in danger of sinning. And that is why a Torah scholar is compared to a daughter who always sits indoors, see there at length. And for this reason, the Torah opened [with] bereshit, which is a combination of [the letters of] ashrei bat (happy is the daughter), meaning to say, that the Torah requires the Torah scholar to be like a daughter - who should not go to and fro - and by this he will be saved from sin. And this is the hint: happy is the daughter - happy is the one who makes himself like a daughter; that he should be inside sitting in the tent. And with this, it becomes clear to me that which is written in Yoma 71, "'To you O men do I call' (Proverbs 8:4); Rabbi Berachia says, 'These are the Torah scholars that sit quietly like women and act strongly like men.'" And ostensibly, there needs to be a reason why he compares the Torah scholars to women. And Rashi there explains that it is [because] their strength is enfeebled like women. However, according to what has been said [above], it is possible that [the reason] he compares them to women is because they are like women, about whom it is written (Psalms 45:14), "All glorious is the king's daughter inside," and [in this fashion] are involved in Torah, [and, if not,] they [must] overcome their impulse like men, whom the evil impulse cannot [vanquish]. And be exact and find the truth [to this].
...
אלוקים, the plain meaning of the word is that it describes divinity. It describes the One who possesses all the divine powers. This is the reason it is expressed in the plural, i.e. not merely אל or אלוה, but the One Who comprises all the divine powers within His essence. An example of such use of the word is found in Joshua 24,19. אלוקים קדשים הוא It means that in His capacity as אלוקים He comprises all aspects of holiness, sanctity. We find a parallel use of words describing terrestrial authority in Isaiah 19,4 where such rulers are described in the plural as אדנים קשה, "a harsh master" (although the adjective applied to "them" is in the singular). The reason the noun is in the plural is because such rulers manifest their authority in so many different ways. If such use of the plural is appropriate for describing terrestrial rulers, how much more so is it appropriate for describing G'd whose authority is manifested in innumerably more ways than the authority of even the most powerful human king on earth. Their entire authority is, after all, only derived from G'd. G'd, by definition, is One, indivisible, but His powers are many. We find many other examples of nouns in the singular being described as if they had been written in the plural. To name some: ליל שמורים הוא (Exodus 12,42) "it is a night of vigil," (the word for "vigil" is in the plural). Or, (Leviticus 23,28) יום כפורים הוא “it is a Day of Atonement." Another reason why the Torah refers to G'd as אלוקים in the plural is the great deal of intelligence, wisdom, and insight He employed when He created the universe. [I believe the author treats each attribute as something separate, hence He justifies the plurality of attributes by referring to the One who employed all these attributes in the plural. Ed.] This is what Solomon had in mind when he wrote in Proverbs 3,19 "ה' בחכמה יסד ארץ כונן שמים בתבונה." The Lord founded earth by employing wisdom, He established the heavens by employing understanding." G'd is described as employing different attributes when creating the universe. From an homiletical point of view the name אלוקים describes G'd in His capacity as judge. This is what the Torah meant when it wrote אלוקים לא תקלל (Exodus 22,27) "you must not curse a judge." Onkelos translates the word in that verse as ,דיינא judge. We have an unequivocal verse in Psalms 75,8 proving that the word means judge, i.e. כי אלוקים שופט זה ישפיל וזה ירים “For G'd is a judge; He raises up one man while bringing down another." The term אלוקים for G'd is appropriate at this point as He employed the attribute of Justice when creating the universe. From a mystical point of view, i.e. קבלה the word is composed of two separate words אל הם. The first word is a name for G'd in the possessive form, the second word הם describing all the other attributes G'd employed when creating the universe. We find something along those lines in Numbers 31,16 הן הנה “they are the very ones." As to the letter י which so far is unaccounted for (by this kabbalistic approach), we find such a letter י in Kohelet 12,1 וזכור את בוראיך" “and remember your Creator," where the letter י appears to be extraneous at first glance. [After all we have only one Creator, and what did Solomon mean? Ed.] The author contents himself with the enigmatic words: "the intelligent student will understand what I mean." [I believe the message is that the letter has been slipped in to hint at the ten emanations which are part of basic kabbalistic teachings, explaining how totally abstract matter could have been converted into tangible matter. Ed.]
את השמים ואת הארץ "heaven and earth." Whenever the word את appears it adds something to the meaning of the plain text. At the most basic level, the two words here are meant to convey that two additional matters or raw materials were involved in the creation of heaven and earth. According to the plain meaning of the text, we understand the two words as references to the two different raw-materials (elements) G'd employed when creating heaven and earth, seeing the two are obviously not made of the same material. This is the meaning of "the earth was tohu vavohu", i.e. that after the initial act of creation earth was still in a chaotic state. The specific meaning of the two words is that the material, was covered with a form, This is what is meant by Isaiah 66,2 The first three words in that verse refer to existing material, whereas the last words "My hands have fashioned," refer to G'd supplying this material with a distinctive form, צורה. According to this verse in Isaiah, G'd first created the raw material, ,ברא but subsequently His activities consisted only of refining such raw material by acts of יצירה respectively. ,בריאה creation of matter, consisted of merely creating the smallest physical particle, a ,נקודה “a point," something barely perceptible. This little particle formed the beginning of the entire solar system. Looked at from an homiletical point of view, the extra words את in the phrase "heaven and earth," include the sun, moon, stars in the case of the word שמים and the entire range of vegetation in the case of the word ארץ.
בראשית, According to the plain meaning of the text, i.e. what is known as the פשט the meaning of the word בראשית is: "at the beginning." If, nonetheless, the Torah did not write the word בראשונה “at the beginning,” an unmistakable expression, this is because the expression בראשיתincludes so many more and exalted meanings than does the word .בראשונה According to the view of Rashi, grammatically speaking the word בראשית is a possessive form, as it is every time it appears in the Torah. It signals that on the first day G'd created only the light. The meaning of the full verse then is: "at the beginning of the creation of heaven and earth there was Tohu Vavohu, chaos. G'd said: 'let there be light.'" Everything else developed from that point on including the creation of heaven and earth. The word בראשית here is comparable to the verse in Hoseah, 1,1. תחלת דבר ה' בהושע ויאמר ה' אל הושע, וגו'" “When G'd began to speak to Hoseah, G'd said to Hoseah, etc." Rashi's opinion was that if the Torah had wanted to tell us that heaven and earth had been created on the first day, the Torah should have written בראשונה. The fact is however, that the word is not a possessive form at all but an independent word and it is equivalent to the Torah having written בראשונה. Proof of this is found in the tone-sign tipcha on the word which separates it from the word which follows it. The paragraph tells us that heaven and earth with all their derivatives were created on the first day, all of them without there having preceded them any physical matter at all. This fact is attested to by the word ברא which describes the creation of "something out of nothing." This, at any rate, is the opinion of Rabbi Nechemyah who is quoted to this effect in Midrash Tanchuma at the beginning of our portion. On the other hand, Rabbi Yehudah, who disagrees with him, claims that the universe was created during six days. He bases himself on the repeated directives of the Torah that something new should emerge and the Torah's reporting that indeed it did, using the words ויהי כן to inform us that G'd's instructions had been carried out. Rabbi Nechemyah claims that the proof that the whole universe was created already on the first day are the words (1,24) תוצא הארץ “let the earth bring forth." The wording "bring forth" indicates that G'd referred to matters which had already been in existence ready to emerge but had not yet seen the light of day until commanded to do so by G'd. The matter can be compared to a farmer who sows six grains of corn at the same time only to find that they take root at different times instead of all sprouting forth simultaneously. The six days of creation described by the Torah report the sequence in which G'd's creative activity became manifest. This is what the Psalmist had in mind (Psalms 33,9) כי הוא אמר ויהי i.e. “for He had given a directive and then it materialised." David taught us that G'd's directive and its execution as visible fact occurs simultaneously. Afterwards, (the creation of heaven and earth) He gave these various directives introduced by the Torah with the words ויאמר אלוקים and G'd's work became manifest, was converted from being a potential to becoming actual.
בראשית ברא אלוקים את השמים ואת הארץ. The word Bereshit is not in a genitive possessive mode, i.e. “at the beginning of,” as for instance in Jeremiah 26,1 where we find בראשית ממלכת יהויקים, where it means: “at the beginning of the reign of Yehoyakim,” but is a word in its own right as in Isaiah 46,10 מגיד מראשית אחרית, “foretelling the end from the beginning,” or, as in Deuteronomy 33,21 וירא ראשית לו, “He chose the choicest for himself.” In other words: when G’d began to create the universe, He first created heaven and earth. The word בראשית is necessary as one cannot speak of either ראשית or אחרית except in terms of “time.” At that point “time” did not exist yet as it is a concept indivisibly linked to motion. Motion commenced only when the planets were placed in the sky (on the fourth day). These motions were described in terms of “days.” At the “time” described in our verse there were only “moments,” “hours,” etc., but a recurring cycle of time such as days had not yet come into existence.
ברא, “He created;” the term ברא is used on occasion as applying to something which is not of physical substance such as in Numbers 16,30 when Moses predicts that G’d will “create, יברא” a gaping hole in the ground wherever members of Korach’s clan and supporters stood, into which they would disappear. Clearly, the earth’s crust opening into a fissure is not something tangible, something of substance. The word ברא always means that no “matter” was involved in what G’d is described as “creating.” Job 23,13 makes such a point when referring to G’d: ונפשו אותה ויעש, “whatever He desired, He did.” [He does not have to operate within given parameters]. Similarly, Isaiah 43,7 describes G’d as saying: כל העולם הנקרא בשמי ולכבודי בראתיו, יצרתיו, אף עשיתיו, meaning that “the entire world which is called by My name in My honour, is so called in order that people will say that I have created it, I have formed it, I have completed it.” The message is that G’d created it out of “nothing,” not using existing materials. According to the great sage Maimonides, the word לכבודי, may mean “according to My will.” However, one can also understand the word in its literal sense, i.e. that the world and all that is in it represents G’d’s glory. This would conform to Isaiah 6,3 מלא כל הארץ כבודו, “the entire universe is full of His glory.” Seeing that G’d Himself is invisible, we can only recognise Him and His glory by means of His accomplishments, including His creatures.
אלוקים. A name which means: Judge, Ruler, and Leader. Seeing that it is a noun occurring in a variety of functions, it is in the plural mode. We find the term applied both to outstanding people, judges, and leaders, also as a description given to certain angels and even planets. During the entire report of G’d’s creative activity it is the only term applied to describe Him, seeing that the chapter deals with His creative power and leadership. From this chapter we derive the knowledge that there are judges on earth and that the entire world was created by a single Creator. He created it in His infinite wisdom when He was ready to create it. In the words of our sages (Bereshit Rabbah 5) anyone who denies this basic fact will find refutation of his denial in the very text of the Torah. For instance, people who argue that the plural mode אלוקים proves that more than one force was involved in the creation of the universe, are confounded by the fact that the Torah does not continue with the plural mode בראו, “they created,” but used the singular mode ברא, “He created.” The great scholar Rabbi Avraham Ibn Ezra felt that seeing that G’d employed angels, i.e. agents, in His creative activities, the word אלוקים is in the plural mode so as to hint at this fact.
את. This word refers to something that had already been created. Our sages (Bereshit Rabbah, 1,15) report that when Rabbi Yishmael asked Rabbi Akiva the meaning of this word in this context, (seeing normally it means something additional) he was told that just as Nachum ish gam zu had made a comprehensive list of every time the word אך or רק appears in the Torah to demonstrate that it excludes something that we would otherwise have assumed to be included, so the word את and גם respectively include something that we would not otherwise have presumed to be included based on the plain text. To the people who use this principle to argue that the planets, the sun and the moon assisted G’d in His creation, based on the apparently unnecessary word את before the word שמים, Rabbi Akiva replied that it means that sun and moon were included in the term “heaven, sky,” whereas the words את הארץ were meant to include the vegetation found on earth, as well as Gan Eden. Concerning the strange sounding addition “and Gan Eden,” after vegetation, i.e. trees and flowers have already been named, we must understand this in a manner similar to Joshua 2,1 את הארץ ואת יריחו, “the country and Jericho,” where Jericho had, of course, been included in the expression את הארץ. The reason that “Gan Eden” was singled out was that there vegetation was at its most developed, most appealing, just as the city of Jericho was known as the city of palms, i.e. especially desirable. There is also a mystical element to this expression, i.e. Gan Eden” represents a region separate from the remainder of the earth, an area which had been created in its full splendour already on the first day of creation, just as according to that view all the eventual manifestations in heaven and earth had already been created on the first day though not yet become a functioning part of the universe. Accordingly, different parts of the universe, became functional on the days when the Torah deals with them.
השמים. Most of our sages (Chagigah 12) understand the word as a reference to the stars and planets in the sky, and Rabbi Maimonides in his “Moreh” agrees that the nine planets including sun and moon were indeed created as part of what is described in our verse as שמים. According to Ibn Ezra the word שמים refers to two locations in the sense of “twice שם,” the word “sham” referring to a location (there). (compare Ibn Ezra on this in a book called ספר השם. The author perceives the term as describing the opposite, outer boundaries of the heavens. The word is used figuratively, as if everything is between the two parts of an anvil) Still other scholars hold that the word השמים referred to with the letter ה, suggesting that it is a known phenomenon, i.e. “the heaven,” in this verse, refers to the firmament which was actually only created on the second day, and that the word is used here only figuratively. These scholars (Rash’bam) hold that the Torah did not mention when the planets were created and not when earth (as distinct from the dry land) was created. [I will not repeat what we have already quoted in our translation of Rash’bam. Ed.] Rashi also agrees that the Torah in its report here did not report in chronological order, but that the reference to “heaven” is a reference to the major planets in the sky. As a result, we would translate: “at the beginning of creation of heaven and earth, the earth was chaotic until G’d gave the directive: ‘let there be light.’ There are still other scholars who understand the expression שמים as referring to “fire,” i.e. the very elementary “fire” the “highest” of the 4 basic elements of which the physical universe is composed. On the other hand, the word ארץ, respectively הארץ, is then understood as the lowest of the 4 elements which form the basic raw material of the physical universe. It would have had to predate “nature,” i.e. the orbiting planets, as “orbiting” is possible only if these orbiting planets have something to rest on. According to some of our sages the fire is a result of the friction created by the motion of these planets when rubbing against their respective bases. Alternatively, we could say that G’d created “beneath” the moon [relative to earth which is considered as subject to the direct influence of the moon, such as the tides; Ed.] a single raw material which He “clothed” in 4 different-looking phenomena, so that the basic raw material of the globe would be a single material, appearing as if cast in a mould. All the phenomena in the sky would have been created simultaneously in their natural state. The reason “light” is mentioned separately is because we would not have understood the report of what transpired on the fourth day, i.e. assigning functions to this “light.” Ibn Ezra also writes in this vein, making the point that what Moses wrote down in the Torah related only to the part of the universe which is subject to development and therefore to disintegration. The word שמים refers to the רקיע, the sky, the firmament whose creation is reported as having occurred on the second “day.”
ואת הארץ, According to Maimonides the “earth” mentioned here is a collective term comprising the 4 basic raw materials the globe consists of in various combinations. The word ארץ as distinct from the word שמים, is referred to again in verse 2 as well as in verse 10, seeing that in verse 1 no details had been given of what the word ארץ means, i.e. that it is a phenomenon comprising several basic elements. In other words, whenever ארץ is mentioned after the very first time, it is a reference to some or all of the basic elements it consists of.
IN THE BEGINNING G-D CREATED. Rabbi Yitzchak said: The Torah, which is the book of laws, should have begun with the verse, This month shall be unto you the first of the months, (Exodus 12:2.) which is the first commandment given to Israel. (It is true the book of Genesis contains three commandments (1:28; 17:10; 32:33), but after the Revelation on Sinai these laws became incumbent upon Israel. Hence the verse this month, etc., is “the first commandment given to Israel” as a people.) What then is the reason that it begins with the creation? Should the nations of the world say to Israel, “You are robbers because you took unto yourselves the lands of the seven nations of Canaan,” they [Israel] may reply to them, “The whole world belongs to the Holy One, blessed be He. He gave it to whom He pleased, and according to His Will, He took it [the land] from them and gave it to us.” This is a homiletic exposition (Found in Tanchuma (Buber), Bereshith 11. See also Rashi (Berliner) p. 424.) as quoted by Rabbi Shlomo [Rashi] in his commentaries. One may object that it was indeed very necessary to begin the Torah with the chapter of In the beginning G-d created for this is the root of faith, and he who does not believe in this and thinks the world was eternal denies the essential principle of the [Judaic] religion and has no Torah at all. (A person who thinks the world is eternal cannot believe in miracles since, if G-d did not create the world, He cannot possibly change it. Ramban explains in many places (e.g., see further, 17:1; 46:15) that all Divine promises concerning the blessings or imprecations which will follow upon our observance or disregard of the Torah are miraculous in nature of “invisible miracles.” A person who believes that the world is eternal thus has “no Torah at all.” See further my English work, Ramban: His Life and Teachings, Chapter 13.) The answer is that the process of creation is a deep mystery not to be understood from the verses, and it cannot truly be known except through the tradition going back to Moses our teacher who received it from the mouth of the Almighty, and those who know it are obligated to conceal it. (Chagigah 11 b: “The process of Creation may not be expounded before two.”) It is for this reason that Rabbi Yitzchak said that it was not necessary for the Torah to begin with the chapter of In the beginning G-d created and the narration of what was created on the first day, what was done on the second and other days, as well as a prolonged account of the creation of Adam and Eve, their sin and punishment, and the story of the Garden of Eden and the expulsion of Adam from it, because all this cannot be understood completely from the verses. It is all the more unnecessary for the story of the generations of the flood and of the dispersion to be written in the Torah for there is no great need of these narratives, and, for people who believe in the Torah, it would suffice without these verses. They would believe in the general statement mentioned to them in the Ten Commandments: For in six days the Eternal made heaven and earth, the sea, and all that is in them, and rested on the seventh day, (Exodus 20:11.) and the knowledge of the process of creation would remain with individuals as a tradition from Moses who received the law on Sinai together with the Oral Torah. Rabbi Yitzchak then gave a reason for it. The Torah began with the chapter of In the beginning G-d created and recounted the whole subject of creation until the making of man, how He [G-d] granted him dominion over the works of His hands, and that He put all things under his feet; (See Psalms 8:7.) and how the Garden of Eden, which is the choicest of places created in this world, was made the place of his abode until his sin caused his expulsion therefrom; and how the people of the generation of the flood were completely expelled from the world on account of their sin, and the only righteous one among them — he [Noah] and his children — were saved; and how the sin of their descendants caused them to be scattered to various places and dispersed to different countries, and how subsequently they seized unto themselves places after their families, in their nations, (Genesis 10:5.) as chance permitted. If so, it is proper that when a people continues to sin it should lose its place and another people should come to inherit its land, for such has been the rule of G-d in the world (The Hebrew word ba’aretz (world) may also refer here to “the land,” especially the Land of Israel. See Ramban further, 26:5.) from the beginning. This is true all the more regarding that which is related in Scripture, namely that Canaan was cursed and sold as a servant forever. (Genesis 9:25.) It would therefore not be proper that he inherit the choicest of places of the civilized world. Rather, the servants of G-d — the seed of His beloved one, Abraham (See Isaiah 41:8.) — should inherit it, even as it is written, And He gave them the lands of the nations, and they took the labor of the peoples in possession; that they might keep His statutes, and observe His laws. (Psalms 105:44-45.) That is to say, He expelled those who rebelled against Him, and settled therein those who served Him so that they know by serving Him they will inherit it, whereas if they sin against Him, the land will vomit them out, just as it vomited out the nation before them. (See Leviticus 18:28.) Elucidating the explanation I have written are the words of the Sages in Bereshith Rabbah, wherein they say as follows: (1:3.) “Rabbi Yehoshua, of the city of Siknin, in the name of Rabbi Levi opened [his discourse on this chapter of Creation with the verse]: He hath declared to His people the power of His works. (Psalms 111:6.) Why did the Holy One, blessed be He, reveal to Israel what was created on the first day and what was created on the second day? It is on account of the seven nations who inhabited the land of Canaan, so that they should not taunt Israel and say to them: ‘Are you not a nation of robbers?’ Israel could then reply to them: ‘And you, is it not booty in your hands? Have not the Caphtorim that came forth from Caphtor destroyed them and dwelt in their stead? (Deuteronomy 2:23.) The world and the fullness thereof belong to the Holy One, blessed be He. When He willed it, He gave it to you, and when He willed it, He took it from you and gave it to us.’ It is this which Scripture says, To give them the heritage of the nations. (Psalms 111:6.) He hath declared to His people the power of His works in order to give them the heritage of the nations. Hence He told them the account of creation.” There is yet another source for the subject I have mentioned: the mysteries in the process of creation. It is what our Rabbis of blessed memory have said: (This Midrash is quoted by Rambam in his Preface to Moreh Nebuchim. See Batei Midrashoth, ed. Wertheimer, I, p. 251.) “He hath declared to His people the power of His works. (Psalms 111:6.) To declare the power of the process of creation to a mortal being is impossible. Therefore, Scripture closed the matter: In the beginning G-d created.” Thus is elucidated what we have said on this subject. (That the details in the process of creation and the settlement of the earth were written for the purpose of justifying Israel’s possession of the land while the essential process of creation itself remains a mystery.)
IN THE BEGINNING G-D CREATED. Rashi wrote: “This verse calls aloud for elucidation, (The difficulties in the verse are: (a) The word bereshith (in the beginning) appears throughout the Bible in a construct form such as: In the beginning of the reign of Jehoiakim (Jeremiah 27:1). But here it cannot be in construct form since such a form can be used only in connection with a noun, and the word bara (He created) is a verb. (b) Again, it cannot be said that here bereshith is actually in a construct form and that a missing noun is implied, thus making the sense of the verse, “in the beginning of all, G—d created…,” for if so, the following difficulty presents itself: since Scripture, according to this interpretation, sets out to tell us the order in which things were created, why does it say in Verse 2 And the spirit of G-d hovered over the face of the waters when it has not yet told us when water was created? Hence Rashi turns to a Midrashic interpretation in which the word reshith is another name for the Torah and Israel. The word bereshith is thus not in a construct form but stands by itself, and the sense conveyed is: “For the sake of that which is reshith [Torah and Israel] G-d created.”) as our Rabbis have explained it: (Bereshith Rabbah 1:6; Tanchuma (Buber) Bereshith 3.) “For the sake of Torah which is called reshith, as it is said, The Eternal made me as ‘reshith’ (the beginning) of His way, (Proverbs 8:22.) and for the sake of Israel who is called reshith, as it is said, Israel is the Eternal’s hallowed portion, the ‘reshith’ (first-fruits) of His increase.” (Jeremiah 2:3.) This Midrash of our Rabbis is very hidden and secret for there are many things the Rabbis found that are called reshith and concerning which they give Midrashic interpretations, and those wanting in faith count their multitude. For example, they [the Rabbis] have said: (Bereshith Rabbah 1:6.) “For the merit acquired by [fulfilling the commandments associated with] three things has the world been created: for the merit of the Dough-offering, for the merit of Tithes and for the merit of the First-fruits. In the beginning G-d created. Reshith surely signifies the Dough-offering, as it is said, The first of your dough. (Numbers 15:20.) Reshith surely signifies the Tithes, as it is said, The first of thy corn. (Deuteronomy 18:4.) Reshith surely signifies the First-fruits, as it is said, The first-fruits of thy land.” (Exodus 23:19.) The Rabbis have further said: (Bereshith Rabbah 1:6.) “For the merit acquired by Moses [the world has been created], as it is said, And he chose a first part for himself.” (Deuteronomy 33:21. Reference here is to Moses who took the territory of Kings Sihon and Og as he knew that his grave was to be therein. (See Rashi, ibid.) It was thus for the sake of this meritorious person, of whom reshith was said, that the world was created.) Their intent in the above texts is as follows: the word bereshith alludes to the creation of the world by Ten Emanations, and hints in particular to the emanation called Wisdom, in which is the foundation of everything, even as it says, The Eternal hath founded the earth by wisdom. (Proverbs 3:19.) This is the Heave-offering [referred to in the Midrash mentioned above], and it is holy; it has no precise measure, (By law of the Torah, the Heave-offering given to the priest has no fixed measure; the owner may give according to his discretion. “Even one grain frees the whole mound” (Kiddushin 58 b). Similarly, our conception of Divine wisdom is infinitesimal in relation to its true scope.) thus indicating the little understanding created beings have of it. Now just as a man counts ten measures — this alludes to the Ten Emanations — and sets aside one measure of the ten as a Tithe, so do the wise men contemplate the tenth Emanation and speak about it. The Dough-offering, which is the single commandment pertaining to the dough, alludes to this. Now Israel, which is called reshith as mentioned above, is “the congregation of Israel,” which is compared in the Song of Songs to a bride and whom Scripture in turn calls “daughter,” “sister” and “mother.” The Rabbis have already expressed this in a homiletic interpretation of the verse, Upon the crown wherewith his mother hath crowned him, (Song of Songs 3:11.) and in other places. Similarly, the verse concerning Moses, And he chose a first part for himself, (Deuteronomy 33:21. Reference here is to Moses who took the territory of Kings Sihon and Og as he knew that his grave was to be therein. (See Rashi, ibid.) It was thus for the sake of this meritorious person, of whom reshith was said, that the world was created.) which they [the Rabbis in the above Midrash] interpret to mean that Moses our teacher contemplated [the Deity] through a lucid speculum, (So clearly stated in Yebamoth 49b.) and he saw that which is called reshith (the first) for himself, and therefore he merited the Torah. Thus all the above Midrashim have one meaning. Now it is impossible to discuss this explanation at length in writing, and even an allusion is dangerous since people might have thoughts concerning it which are untrue. But I have mentioned this [i.e., the above brief explanation] in order to close the mouths of those wanting in faith and of little wisdom, who scoff at the words of our Rabbis.
IN THE BEGINNING. Rashi wrote: “If you wish to explain it [the word bereshith] in accordance with its plain meaning, explain it thus: at the beginning of the creation of the heaven and earth, and the earth was formless and void and there was darkness, the Holy One, blessed be He, said, Let there be light.” If so, the whole text leads into the creation of light.Rabbi Abraham ibn Ezra explained it in an identical way. However, he established that the letter vav in the word veha’aretz (and the earth) does not şerve [as a connecting letter as it normally does and which would mean “and,” but it serves rather as the word “when.”] There are many such examples in Scripture. The meaning then according to Rabbi Abraham would be: at the beginning of the creation of heaven and dry land, there was no habitable place on earth; rather, it was unformed and void and covered with water, and G-d said, Let there be light. According to Abraham ibn Ezra’s opinion, only light (According to Rashi in Verse 6 (also 2:4), the sun, etc., was also created on the first day.) was created on the first day.The difficulty which Rabbi Shlomo [Rashi] had which led him to the above interpretation is, as he said: For if Scripture intended to teach the order in which the acts of creation took place, it should have written barishonah [instead of bereshith], since wherever the word reshith occurs in Scripture it is in the construct state. But there is the verse, Declaring the end ‘mereshith’ [from the beginning]. (Isaiah 46:10. Here the word reshith is not in the construct state.) And if one will connect it with the missing word davar [thing — thus making the verse read: “Declaring the end of a thing from the beginning of a thing”—] here too it could be connected to a missing word. (Thus reading: Bereshith kol, (In the beginning of everything [G—d created]).) There is also the verse, And he chose ‘reshith’ (a first part) for himself. (Deuteronomy 33:21. Reference here is to Moses who took the territory of Kings Sihon and Og as he knew that his grave was to be therein. (See Rashi, ibid.) It was thus for the sake of this meritorious person, of whom reshith was said, that the world was created.) [Here again the word reshith is not used in the construct state.] And Rashi raised other objections.Now listen to the correct and clear explanation of the verse in its simplicity. The Holy One, blessed be He, created all things from absolute non-existence. Now we have no expression in the sacred language for bringing forth something from nothing other than the word bara (created). Everything that exists under the sun or above was not made from non-existence at the outset. Instead He brought forth from total and absolute nothing a very thin substance devoid of corporeality but having a power of potency, fit to assume form and to proceed from potentiality into reality. This was the primary matter created by G-d; it is called by the Greeks hyly (matter). After the hyly, He did not create anything, but He formed and made things with it, and from this hyly He brought everything into existence and clothed the forms and put them into a finished condition.Know that the heavens and all that is in them consist of one substance, and the earth and everything that is in it consist of one substance. The Holy One, blessed be He, created these two substances from nothing; (Such is also the theory of Rambam: “All things on earth have one common substance; the heavens and the things in them have one substance different from the first” (Moreh Nebuchim II, 26).) they alone were created, and everything else was constructed from them.This substance, which the Greeks called hyly, is called in the sacred language tohu, the word being derived from the expression of the Sages: (Kiddushin 40b.) “betohei (when the wicked bethinks himself) of his doings in the past.” If a person wants to decide a name for it [this primordial matter], he may bethink himself, change his mind and call it by another name since it has taken on no form to which the name should be attached. The form which this substance finally takes on is called in the sacred language bohu, which is a composite word made up of the two words bo hu (in it there is [substance]). This may be compared to the verse, Thou art not able ‘asohu’ (to perform it), (Exodus 18:18.) in which case the word asohu is missing a vav and an aleph [and is a composite of the two words] aso hu. It is this which Scripture says, And he shall stretch over it the line of ‘tohu’ (confusion) and the stones of ‘bohu.’ (Isaiah 34:11. “The stones,” which are forms in the building (as explained later on by Ramban), thus constitute substance as expressed in the Hebrew bohu.) [The tohu in Hebrew or hyly in Greek] is the line by which the craftsman delineates the plan of his structure and that which he hopes to make. This is derived from the expression, Kavei (Hope) unto G-d. (Psalms 27:14.) The stones are forms in the building. Similarly it is written, They are accounted by Him as nought and ‘tohu,’ (Isaiah 40:17.) as tohu comes after nothingness and there is nothing yet in it.So the Rabbis have also said in Sefer Yetzirah: (2:6. Sefer Yetzirah (Book of Creation) is one of the earliest Hebrew books of the Cabala tradition. (See introduction to Bereshith, Note 56.) Some of the profoundest mystic commentaries have been written on this book. See my Hebrew work, Kithvei Haramban, Vol. 2, pp. 451-461.) “He created substance from tohu, and made that which was nothing something.”They have furthermore said in the Midrash of Rabbi Nechunya ben Hakanah: (Called also Sefer Habahir (Book of the Bright Light), 2. This book too is a classic in the mystic teachings of the Cabala. It was written in the style and manner of the Midrashim.) “Rabbi Berachyah said: ‘What is the meaning of the verse, And the earth was ‘tohu’ (without form) ‘vavohu’ (and void)? What is the meaning of the word “was?” It had already been tohu. And what is tohu? It is a thing which astonishes people. It was then turned into bohu. And what is bohu? It is a thing which has substance, as it is written, [bohu is a composite of the two words] ‘bo hu’ (in it there is substance).’”
AND ‘ELOKIM’ (G-D) SAID. The word Elokim means “the Master of all forces,” for the root of the word is e-il, meaning force, and the word Elokim is a composite consisting of the words e-il heim, as if the word e-il is in a construct state, and heim, [literally] “they,” alludes to all other forces. Thus Elokim means “the Force of all forces.” A secret will yet be disclosed in connection with this. (See Ramban, Exodus 20:3.) If so, the simple correct explanation of the verse is as follows: In the beginning (Ramban thus indicates his opinion that the word bereshith is not in a construct state. This is contrary to Rashi, as explained above.) G-d created the heavens means He brought forth their matter from nothing; and the earth means that He brought forth its matter from nothing. And the earth, includes all the four elements, (Fire, wind, water, and earth.) [not merely the land] as in the verse, And the heaven and the earth were finished, (Genesis 2:1.) which includes the entire lower sphere, and in Praise the Eternal from the earth, ye sea-monsters, and all deeps, (Psalms 148:7.) and as in many other verses. Now with this creation, which was like a very small point having no substance, everything in the heavens and on the earth was created. The word eth —[eth hashamayim ve’eth ha’aretz] — is like “the essence of a thing.” The Sages have always set it forth as serving to include, (Pesachim 22b.) since it is derived from the expression, The morning ‘atha’ (cometh), and also the night. (Isaiah 21:12.) And so did our Rabbis say: (Bereshith Rabbah 1:19.) “‘Eth hashamayim (the heavens)’ — eth includes the sun, moon, stars and constellations. ‘Ve’eth ha’aretz (and the earth)’ — ve’eth includes the trees, herbs, and the Garden of Eden.” These include all created things which are corporeal. Now after having said that with one command G-d created at first the heavens and the earth and all their hosts, Scripture returns and explains that the earth after this creation was tohu, that is, matter without substance. It became bohu when He clothed it with form. Then it [Scripture] explains that in this form was included the form of the four elements: fire, water, earth, and air. The word ha’aretz (the earth) includes these four elements. In this verse, the element of fire is called “darkness” (And darkness was upon the face of the deep. So also explained in the Moreh Nebuchim, II:30: “By Choshech the element fire is meant, nothing else.” Ramban’s reasoning on this point is also found there.) because the elemental fire is dark. Were it red, it would redden the night for us. The element of water with which the dust was kneaded is here called “deep.” (And darkness was upon the face of the deep. So also explained in the Moreh Nebuchim, II:30: “By Choshech the element fire is meant, nothing else.” Ramban’s reasoning on this point is also found there.) This is why the waters of the oceans are called “the deeps,” as it is written, The deeps cover them; (Exodus 15:15.) The deeps were congealed; (Ibid., 8.) The deep was round about me. (Jonah 2:6.) The bottom of the ocean is also referred to as “deep:” And He rebuked the Red Sea, and it was dried up, and He led them through the depths, as a wilderness; (Psalms 106:9.) He led them through the deep as a horse in the wilderness. (Isaiah 63:13.) And the element air is here called “spirit.” (And the spirit of G-d hovered over the face of the waters.) Now it is already known that the four elements fill up the whole space with matter. (“This sphere in its totality is composed of the celestial orbs, the four elements and their combinations; there is no vacuum whatever therein, but the whole space is filled up with matter.” (Guide of the Perplexed, Friedlander’s translation, I, 72.)) That which stands still is the sphere of earth. The waters surround the earth, the air encompasses the waters, and the fire envelopes the air. (From the language of Rambam, ibid. It is to be noted that Ramban follows Yehudah al Charizi’s translation of Rambam’s philosophic work and not that of Shmuel ibn Tibbon. See my Hebrew work, The Life of Ramban, pp. 23-24, on the far-reaching significance of this point.) Scripture thus states that the earth took on form, and the fire above enveloped the intermingled waters and dust, and the wind blew and rose in the darkness and hovered over the waters. It appears to me that this [primeval] point, [which G-d created out of absolute nought], which took on form and became bohu, is what the Sages call: (Yoma 54b. This “foundation rock” is the stone on which the Ark of the Covenant rested in the Holy of Holies in King Solomon’s Temple.) “‘The rock of foundation’ from which the world was founded.” The purport of the verses is thus: In the beginning G-d created the heavens from nought, and He created the earth from nought. The earth, when created, was tohu and then it became bohu, and in these there were “darkness” [i.e., fire, as explained above], water, dust and the wind blowing upon the water. Thus everything was created and made. The reason why ruach (wind) is attached to the name of G-d [as it says, and the spirit of God] is that it is the least substantial of all elements (Although fire is thinner than wind, since the element of fire is alluded to in the verse by the word “darkness,” as explained above, it would not be fitting to attach it to the name of G—d. (Bachya).) and is above them, hovering upon the face of the waters only by command of the Holy One, blessed be He. In case you seek information concerning the creation of the incorporeal angels, you will not find it explained in the Torah. The Sages, however, have explained concerning them that they were created on the second day, so that you should not say that they assisted in the creation of the world. (Bereshith Rabbah 3:11.) But if you will merit and understand the secret of the word bereshith and why Scripture does not begin by saying, “G-d created in the beginning,” you will know that, in the way of truth, (A reference to the true wisdom of the Cabala which enables one to grasp the mysteries of the Torah.) Scripture tells about the lower creations and alludes to the higher ones and that the word bereshith refers covertly to the Emanation called Wisdom, which is the head of all beginnings, as I have mentioned. This is why they translated bereshith in the Jerusalem Targum to mean “in wisdom,” and the word is adorned in the Torah with a crown on the letter beth. (The adornment on the top of the letter beth hints at the Kether (Crown) above, from which all emanations issue. It is also referred to as Ein Sof (the Infinite). See my Hebrew commentary, p. 15.)
בראשית ברא אלוקים, let the “intellectuals” realize that all the words of our sages and their interpretations are true and accurate. This is what the Talmud (Shabbat 63) had in mind when it quoted Rav Kahane saying that he had studied the Talmud until the age of 18 and had not yet appreciated that although the laws of the Torah are derived from the text, none of the interpretations are such that they can uproot the plain meaning of the text. They are based on anomalies in the text, not on the text itself wherever the law derived from the Torah appears to conflict with the plain meaning of the text. One example is Genesis 2,4 where the word בהבראם, a most unusual construction, used by the sages to declare that the world was created “for the sake of, or with the help of אברהם,” (Bereshit Rabbah 12,9) seeing that the letters in that word are the same as the ones in the name אברהם, [though in a different sequence. Ed.] I shall list the explanations of earlier commentators of old, in order to demonstrate why I did not follow in their footsteps. Some scholars understand the first verse to mean that “at the beginning G’d created heaven and earth.” This is an erroneous explanation, seeing that water preceded the creation of heaven and earth as we know from verse 2 where “the spirit of G’d” is described as already “hovering over the surface of the water.” Moreover, the Torah did not write בראשונה, which would have been appropriate if it had wanted to tell us that heaven and earth preceded all other phenomena in the universe. The word בראשית is in a construct mode, as in Genesis 10,10 ותהי ראשית ממלכתו בבל “the mainstay of his kingdom was Babylon.” A construct mode like this cannot describe the commencement of something but refers to something already in existence. As to the scholars who understand the word as equivalent to the word תחלה in Hoseah 1,2 i.e. so that it would mean “at the beginning G’d created the heaven,” i.e. before He created heaven and earth there was chaos, darkness on the face of the water, etc., so that it emerges that water had been created first, this too is nonsense. How could the Torah refer to a state of the earth prior to creation of the heaven? The plain meaning of the text is, as occurs many times, that something may be mentioned first in one instance although elsewhere this same phenomenon is mentioned as having occurred at a later stage. In Genesis 9,18 we are told about the three sons of Noach who left the ark after the deluge being Shem, Cham and Yephet, and the Torah adds that Cham was the father of Canaan. Although the information about Canaan is quite out of place at this juncture, the fact that later on the Torah tells us that Noach cursed Canaan, makes it necessary to mention him here, as otherwise we would not have known who this Canaan was whom Noachh cursed in verse 25 of the same chapter. We have a similar situation in Genesis 35,22 where, although Reuven’s conduct with Yaakov’s concubine Bilhah is mentioned, Yaakov’s reaction is not mentioned until shortly before his death when he explains why Reuven had not been viewed by him as suitable to occupy the position normally accorded to a firstborn (Genesis 49,3-4). In 35,22 the Torah already tells us that Yaakov had heard about what Reuven had done. Had the Torah not done so, the reader would have been taken aback at Yaakov’s remonstrating with Reuven at this late stage. There are many such examples. Our entire paragraph here was written by Moses in order for us to understand what is written in the Ten Commandments concerning the reason why the Sabbath is holy, i.e. that it is a symbol reminding us of the fact that G’d created the universe in 6 days and rested on the seventh day. (Exodus 20,10) If anyone were to think that the universe as such had already existed then in the format that we see it now, the Torah corrects such thinking by continuing with
בראשית IN THE BEGINNING — Rabbi Isaac said: The Torah which is the Law book of Israel should have commenced with the verse (Exodus 12:2) “This month shall be unto you the first of the months” which is the first commandment given to Israel. What is the reason, then, that it commences with the account of the Creation? Because of the thought expressed in the text (Psalms 111:6) “He declared to His people the strength of His works (i.e. He gave an account of the work of Creation), in order that He might give them the heritage of the nations.” For should the peoples of the world say to Israel, “You are robbers, because you took by force the lands of the seven nations of Canaan”, Israel may reply to them, “All the earth belongs to the Holy One, blessed be He; He created it and gave it to whom He pleased. When He willed He gave it to them, and when He willed He took it from them and gave it to us” (Yalkut Shimoni on Torah 187).
בראשית ברא IN THE BEGINNING GOD CREATED — This verse calls aloud for explanation in the manner that our Rabbis explained it: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’’. If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were created first; for if it intended to point this out, it should have written 'בראשונה ברא את השמים וגו “At first God created etc.” And for this reason: Because, wherever the word ראשית occurs in Scripture, it is in the construct state. E. g., (Jeremiah 26:1) “In the beginning of (בראשית) the reign of Jehoiakim”; (Genesis 10:10) “The beginning of (ראשית) his kingdom”; (Deuteronomy 18:4) “The first fruit of (ראשית) thy corn.” Similarly here you must translate בראשית ברא אלהים as though it read בראשית ברוא, at the beginning of God’s creating. A similar grammatical construction (of a noun in construct followed by a verb) is: (Hosea 1:2) תחלת דבר ה' בהושע, which is as much as to say, “At the beginning of God’s speaking through Hosea, the Lord said to Hosea.” Should you, however, insist that it does actually intend to point out that these (heaven and earth) were created first, and that the meaning is, “At the beginning of everything He created these, admitting therefore that the word בראשית is in the construct state and explaining the omission of a word signifying “everything” by saying that you have texts which are elliptical, omitting a word, as for example (Job 3:10) “Because it shut not up the doors of my mother’s womb” where it does not explicitly explain who it was that closed the womb; and (Isaiah 8:4) “He shall take away the spoil of Samaria” without explaining who shall take it away; and (Amos 6:12) “Doth he plough with oxen," and it does not explicitly state, “Doth a man plough with oxen”; (Isaiah 46:10) “Declaring from the beginning the end,” and it does not explicitly state, “Declaring from the beginning of a thing the end of a thing’ — if it is so (that you assert that this verse intends to point out that heaven and earth were created first), you should be astonished at yourself, because as a matter of fact the waters were created before heaven and earth, for, lo, it is written, (v. 2) “The Spirit of God was hovering on the face of the waters,” and Scripture had not yet disclosed when the creation of the waters took place — consequently you must learn from this that the creation of the waters preceded that of the earth. And a further proof that the heavens and earth were not the first thing created is that the heavens were created from fire (אש) and water (מים), from which it follows that fire and water were in existence before the heavens. Therefore you must admit that the text teaches nothing about the earlier or later sequence of the acts of Creation.
ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.
בראשית ברא אלקים Die Lautverwandtschaft mit רעש und רחש, wovon das Eine eine Ortsbewegung und das Andere eine innere Bewegung bedeutet, lehrt, daß wir ראש als den Sitz der Bewegung, als dasjenige Organ zu begreifen haben, von welchem alle äußere und innere Bewegung den Ausgang nimmt. Daher heißt ראשית: der Anfang einer Bewegung, der zeitliche Anfang, nie der räumliche. Der räumliche Anfang heißt wie das Ende קצה; es sind eben die beiden Endpunkte einer Ausdehnung, die, je nachdem man seinen Standpunkt nimmt, Anfang oder Ende sein können. בראשית וגו׳ heißt somit: im Anfang alles Werdens war es Gott, der schuf; oder mit den beiden nachfolgenden Objekten zusammengefasst: uranfänglich schuf Gott den Himmel und die Erde. Jedenfalls spricht בראשית das Faktum aus, daß dem Schaffen Gottes Nichts vorangegangen, daß der Himmel und die Erde nur aus dem Schaffen Gottes hervorgegangen. Es ist damit die Schöpfung aus Nichts, יש מאין konstatiert, eine Wahrheit, die den Grundstein des Bewusstseins bildet, welches die Lehre Gottes uns aufbauen will. Das Gegenteil, die Urewigkeit des Weltstoffes, die den Schöpfer nur als den gestaltenden Bildner zulässt und die ebenso den Grundstein des heidnischen Bewusstseins bis auf den heutigen Tag bildet, ist nicht nur eine metaphysische Lüge, die den kosmogonischen VorStellungen der Menschen die Wahrheit, d. h. die Übereinstimmung mit der Wirklichkeit geraubt: sie ist die noch weit verderblichere, alle Sittlichkeit untergrabende Leugnung aller Freiheit in Gott und im Menschen. War dem Weltbildner der Stoff gegeben, so konnte er aus dem gegebenen Stoff nicht die absolut gute, sondern nur die relativ beste Welt gestalten. Alles physische und sittliche Übel würde unabwendbar in der Mangelhaftigkeit des Stoffes liegen. Gott selbst könnte die Welt weder vom physischen noch vom sittlichen Übel erlösen. Der Mensch könnte eben so wenig Herr seines Leibes werden, wie Gott Herr des Weltstoffes. Die Freiheit wäre aus der Welt geschwunden, eine blinde, trostlose Notwendigkeit würde über die Welt samt ihrem Gott und dem Menschen gebieten. Diese trostlose Nacht des Gottes- Welt- und MenschenBewusstseins verscheucht sofort das erste Wort der Gotteslehre, von dem es in Wahrheit heißt: "בראשית .פתח דבריך יאיר ברא אלקי׳!" hiermit steht und fällt alles Folgende. Alles, Stoff und Form alles Seienden ist aus dem freien, allmächtigen Schöpferwillen hervorgegangen. Frei steht und waltet noch heute der Schöpfer über Stoff und Form aller Wesen, über die Kräfte, die im Stoffe wirken, über die Gesetze, nach welchen sie wirken, und über die Formen, die sie gestalten; denn sein freier, allmächtiger Wille hat ja den Stoff geschaffen, ihm diese Kräfte einverleibt, diesen die Gesetze gesetzt, nach welchen sie die Formen gestalten. Und wie Er frei über seine Welt gebietet, so konnte Er auch dem Menschen, dem Er einen Funken seines freien Wesens eingehaucht, mit diesem Funken die Freiheit über seine kleine Welt, die Freiheit über den Leib und dessen Kräfte verleihen und ihn zum freien Ebenbilde des freien Gottes in die von Seiner Allmacht beherrschte Welt dahin stellen. Die בראשית von Gott erschaffene Welt ist nicht die möglichst beste, sondern die einzig gute; sie entspricht mit allen ihren scheinbaren Übeln dem Weisheitsplane ihres Schöpfers, der sie anders hätte erschaffen können, wenn dieses Andere seinem Willen entsprechender gewesen wäre. Der בראשית von Gott erschaffene Mensch hat mit allen seinen sittlichen Mängeln die Fähigkeit, in höchster sittlicher Vollkommenheit dem ihm von seinem Schöpfer vorgesteckten sittlichen Ideale zu entsprechen; die Möglichkeit seines Fehlens selbst gehört mit zu seiner sittlichen Vollendung, sie ist ja die Grundbedingung seiner sittlichen Freiheit, und beide, Welt und Mensch, werden das höchste Ziel des Guten erreichen, für welches sie beide erschaffen; denn der Gott, der ihnen dieses Ziel gesteckt, hat sie beide für dieses Ziel mit seinem allmächtigen, durch nichts gehinderten, freien Willen geschaffen. Er hätte sie anders geschaffen, wenn dies dem von Ihm frei gesetzten Ziele förderlicher gewesen wäre. Eine Wahrheit, die wir uns immer wieder aufs neue im קדיש in's Bewusstsein rufen, in welchem wir die Überzeugung aussprechen, daß Sein großer Name sicherlich die von Ihm gewünschte "Anerkennung und Heiligung in einer Welt gewinnen werde, די ברא כרעותיה ,die Er ja ganz nach seinem Willen für dieses Ziel geschaffen." In diesem Sinne gewinnen auch die Sätze der Weisen: בזכות ישראל בזכות משה בזכות חלה מעשר ובכורים נברא עולם die alle ,ראשית genannt werden, oder der Satz: ה"ב"ה היה מביט בתורה ובורא העולם ihre tiefe Begründung. Wenn Israel und Moscheh als ganz neue Anfänge einer ganz neuen Phase der Geschichtsentwicklung erscheinen und daher ראשית genannt werden, oder diesen Namen als erste Verwirklichung des mit der Menschenschöpfung vorgesetzten Ideals, gleichsam als Erstlinge der Gottesernte verdienen; wenn חלה מעשר ובכורים nichts als die Ausdrücke sind für die huldigende Zurückgabe der Welt an Gott, deren Spender; wenn vor allem das Gesetz der erste Baustein für den mit der Schöpfung und aus derselben zu erreichenden Gotteszweck ist und darum ראשית genannt wird: so waren alle diese, wenn gleich spät sich entwickelnden Ziele schon mit dem Beginn der Welt gesichert, eben weil diese בראשית geschaffen ist, ganz aus Gottes Händen hervorgegangen, somit von vorn herein für diese höchsten Ziele gebildet worden. Gott, heißt es, schaute in die תורה und schuf danach die Welt. Wir erkennen somit in diesem בראשית den Eckstein unseres Gott- und Welt- und Menschen Bewusstseins und begreifen, wie, als dieses Bewusstsein geschwunden war und wieder neu aufgerichtet werden sollte, das freie, unumschränkte Schalten Gottes mit der Welt, ihren Stoffen, Kräften und Gesetzen, durch Wunder zu konstatieren war, die eben als נסים, hochaufgesteckte Merk- und Leitzeichen, uns zur Wiedergewinnung des Bewusstseins von der durch nichts gehinderten freien Allmacht Gottes führen sollten, ein Bewusstsein, das, wie angedeutet, die Vorbedingung alles sittlichen Menschenbewusstseins, somit die Vorbedingung unseres ganzen Verhaltens zur תורה bildet.
ברא. Die verwandten Wurzeln: פרע, פרא, פרח, ברה, ברח, die sämtlich ein Hinausstreben und Hinaustreten aus einer Innerlichkeit oder einer Gebundenheit bedeuten, ergeben für ברא ebenfalls den Begriff des Hinaussetzens in die Äußerlichkeit; heißt ja auch Chaldäisch ברא ohne weiteres das Draußenseiende, draußen. ברא ist somit das Äußerlichmachen eines bis dahin nur im Innern, im Geiste Vorhandengewesenen. Es ist jenes Schaffen, dem nichts anderes als der Gedanke und der Wille vorangegangen. Es ist das eigentliche יש מאין und wird daher nur von dem Schaffen Gottes gebraucht. Ehe die Welt ward, war sie nur als Gedanke in dem Geiste des Schöpfers — menschlich zu sprechen — vorhanden. Der Schöpfungsakt machte diesen Gedanken äußerlich, gab diesem Gedanken ein äußeres, konkretes Dasein. Die ganze Welt im ganzen und einzelnen ist somit nichts als verwirklichte Gottesgedanken. Eine Anschauung, der wir auch in der Betrachtung der Wurzel היה, dem jüdischen Begriffe des Seins (siehe V. 2) wieder begegnen. — (Von dieser Bedeutung des Äußerlich-, Konkret-, Tastbarwerdens ward dann auch ברא zur Bezeichnung des Feist-, Korpulent-, Gesundseins und davon ,בריה ,ברה ברית zur Bezeichnung des ersten Mahles, des Anbisses, Frühstückes, das den Menschen wieder äußerlich gekräftigt hinstellt, ihn gleichsam wieder fest, konkret macht. Auch das ובראתו, ובראת לך שם (Josua 17, 15, 18) dürften sagen: schaffe dir dort Raum, daß du dich ausdehnen kannst. Oder es hängt mit dem chald. Begriff ברא, das Draußenseiende, das Freie, die Weite zusammen und heißt dann: mache dir den Wald zum freien Raum. וברא אותהן בחרבותם (Ezech. 23, 47) heißt wohl nicht durchbohren, sondern aufschlitzen, so daß die sonst verhüllten Eingeweide frei und offen werden. In sofern kann auch das ברא vom Walde: frei machen, lichten bedeuten, die bis dahin in Waldesdickicht verborgenen Stellen zugänglich machen.)
אלקי. Der Wurzel אלה .begegnen wir in dem Pron. demonstr. plur. אלה, diese. Der demonstrative Pluralgedanke: "diese" fasst aber immer eine gegenüberstehende Vielheit in irgend eine Einheit zusammen. Und so dürfte, während אלה allgemein auf die sichtbare Weltvielheit hinweist, der Gottesname אלוד den Einen bezeichnen, dessen Macht und Wille diese Vielheit in eine Einheit zusammenfasst, durch den eben, durch die Beziehung Aller zu Ihm, dem Einen, diese Vielheit eine Einheit, ein Ganzes, Eine Welt wird. Daher heißt אלוד ganz eigentlich: Welt-Machthaber, -Ordner, -Gesetzgeber, -Richter, מדת הדין. Daher heißen auch die Ordner, Gesetzgeber, Richter einer Menschen Vielheit, einer kleinen Menschen-Welt: אלהים. Dem Heidentume zerfiel auch die Welt überhaupt in viele Erscheinungsgruppen und Kreise, deren jeglicher und jeglichem ein mit besonderen Machtattributen ausgestatteter Machthaber vorstand. Es war dies eine reine Konsequenz des obengedachten Grundirrtums von der Urewigkeit des Weltstoffes mit der Gebundenheit der weltgestaltenden Gottheit, die somit zur Unfreiheit einer Naturkraft herabsank, die keine wahrhaften Gegensätze und grundverschiedene Erscheinungen erzeugen kann. Einer Welt voller Gegensätze und grundverschiedener Erscheinungen mußten somit eben so viele Gottheiten zu Grunde liegen, eben so viele אלהים vorstehen, als es Gruppen und Kreise entgegengesetzter und verschiedener Erscheinungen gibt. Das Judentum nimmt die ganze Machtfülle aller dieser vermeintlichen vielen אלהים und überträgt sie ausschließlich dem Einen Einzigen, indem es Ihn אלדים nennt, und schon diese bloße Vereinigung aller dieser heidnisch gesonderten Machtattribute in dem Einen Einzigen hebt den Einen Einzigen Gott des Judentums über die Vorstellung einer bloßen Naturkraft hoch empor, da nur aus dem freien, allmächtigen, die verschiedensten Gegensätze zu einem Einzigen Weltzwecke einigenden Willen eines Einzigen eine Welt voller gegensätzlicher Erscheinungen hervorgegangen sein kann. — Die Pluralform zur Bezeichnung einer in Einer Persönlichkeit vereinigten Machtfülle ist übrigens in Ausdrücken der Herrschaft und Macht der hebräischen Sprache ohnehin nicht fremd, wie בעלים ,אדנים. Sie bezeichnen überall einen Einzigen, der alle die verschiedenen Machtattribute in sich vereinigt, welche über irgend ein Objekt gebieten, dem somit dieses Objekt in allen Beziehungen, somit ganz untersteht. Von diesem der Wurzel אלה innewohnenden Begriff des Welt-Gebieters, Gesetzgebers, Richters, konnte dieselbe Wurzel dann auch zur Bezeichnung des Eides, אלה, werden, der nach jüdischem Begriffe nicht eine bloße Appellation an die Gottheit, sondern eine wirkliche Unterstellung der ganzen sichtbaren Welt des Schwörenden unter die Machtentscheidung des Weltgebieters ist, (eine Anschauung, die auch in dem Worte השבע ihren Ausdruck findet, siehe Jeschurun V. S. 19) und des Fluches, in welchem sich die den Meineidigen vernichtende Macht des Weltgebieters bekundet. יחדו נאלחו, נתעב ונאלה, אלח, ist wohl nur die verstärkte Form von אלה und heißt im נפעל: dem Fluche verfallen sein. — Bezeichnend ist die Bemerkung unserer Weisen, daß es nicht heiße: ,אלדי׳ ברא בראשית sondern: 'בראשית ב' א. Wie wir hier den Gottesnamen aus אלה erfassen zu können glauben, kann Gott nur nach Erschaffung der Welt אלדי׳ genannt werden, da dieses eben seine Beziehung zu dieser Welt bedeutet. So heißt es: der Gott, den wir jetzt als Gebieter der Welt erblicken, der ist es auch, aus dessen allmächtigem Willen diese Welt erst hervorgegangen.
את. Wurzel אות, wie aus אותי, אותך usw. ersichtlich. אות verwandt mit ,את אוד eine Handhabe, ein Hebel, die Vermittelung einer Wirkung, daher אוד die Feuer- krücke, ein Holz zum Feuerschüren. אודות die Veranlassungen, daher על אורות. Daher vielleicht auch איד, der Vermittler des Regens, der von der Erde aufsteigende Dunst. אות die Vermittlung einer Erkenntnis, ein Zeichen, das nicht der Gegenstand selbst ist, aber auf ihn hinführt. Das ist nun aber auch sofort die Akkusativ-Partikel את, die den Gegenstand in allen denjenigen Momenten, seinen Merkmalen, seinen Wirkungen, seinen Beziehungen usw. vergegenwärtigt, in welchen sich das Wesen desselben äußert, in welchen er zu erkennen ist, die somit gleichsam sein Zeichen, die Vermittlung seiner Erkenntnis sind. Es ist eine tiefe Eigentümlichkeit des jüdischen Sprachgedankens, diese Partikel nur beim Akkusativ, dem Objekte, nicht aber beim Nominativ, dem Subjekte, zu gebrauchen. Im Objekt wird der Gegenstand vom Standpunkt des Subjekts aufgefasst, von dem eine Wirkung auf ihn ausgeht, somit also, wie der Gegenstand in der Anschauung eines Andern erscheint. Nun ist aber das Wesen der Dinge jedem Andern völlig verschleiert, unfassbar. Wir kennen die Dinge nur in ihren אותות und durch dieselben, in ihren Wirkungen, in welchen sich ihre Eigentümlichkeit ausprägt und die die einzigen Vermittler ihrer Erkenntnis bilden. Der Sprachweisheit unserer Weisen ist es daher ein bedeutender Unterschied, ob das Objekt einfach durch die Nennung des Gegenstandes, oder durch את vermittelt ausgedrückt wird. Im ersten Falle erstreckt sich die Wirkung nur auf den Gegenstand allein, im letztem zugleich auf alle diejenigen Momente, in welchen er seine wesentliche Wirkung äußert. So würde כבד אביך nur den Vater als Gegenstand der Verehrung darstellen, את אביך lässt diese Verehrung auch auf alle diejenigen erstrecken, die in solcher Beziehung zum Vater stehen, daß in ihnen die Person des Vaters vergegenwärtigt wird, z. B.: אשת אביך, die Stiefmutter, und ebenso את אמך, den StiefVater. את ist somit in Wahrheit ein רבוי, das den Gegenstand in weiterem Umfange begreifen lässt. So erweitert auch hier das את den Begriff שמים zum Miteinschluß aller Himmelskörper, so wie ארץ zum Miteinschluss aller Erdgeschöpfe, in denen sich eben die Wirksamkeit des Himmels und der Erde charakteristisch ausprägt.
את השמים ואת הארץ. Wir haben schon im Jeschurun, Jahrgang VIIl. S. 274 bis 276 ff. die Begriffe שמים und ארץ aus ihren Wurzeln zu entwickeln versucht. שמים hat sich uns als Bezeichnung der ganzen außerirdischen Welt, und zwar als das doppelte שם -dargestellt, als das obere und untere "Dort", als der unermessliche Doppelraum ober- halb und unterhalb der Erde, oder vielmehr — von der rad. שום Ort anweisen, bestimmen, — als der ganze Komplex aller außerirdischen Weltkörper, durch deren sich gegenseitig begrenzende Kräfte die Erde, wie jeder andere Punkt im Weltall, ihren Ort angewiesen erhält. Für jeden Punkt im Weltall wäre sodann der ganze übrige Weltenraum mit seinen Körpern שמים. Jedenfalls lehrt schon das Wort שמים, daß wir hier keine überirdischen, kosmogonischen Enthüllungen zu erwarten haben. Die außerirdische Welt wird nur in ihren Beziehungen zur Erde und von dieser aus begriffen und besprochen. תורה will das Gotteswort sein, unser Wegweiser auf Erden und unsere Orientierung in unserer irdischen Welt. Diese und uns aus Gott verstehen lehren, das ist ihr Zweck. Darum stellt sie uns in den Anblick unseres Himmels und unserer Erde und spricht: את השמים ואת הארץ, dieser Himmel mit seinen zahllosen Sternen und diese Erde mit ihren zahllosen Geschöpfen, der Gott, der noch jetzt diese unermeßliche Mannigfaltigkeit zu einer Welt eint, Er ist es, der sie von ihrem uranfänglichen Anfang in's allererste Dasein hinausgesetzt.
Mit diesem ersten Satze ist uns die Haupt- und Grundwahrheit, das Haupt- und Grundfaktum offenbart, das unsere Welt- und Selbstanschauung völlig umwandelt. Es hätte mit diesem einzigen Satze genügt, um die Welt als eine Gotteswelt und uns als Gottesgeschöpf uns denken zu lehren, und uns für die Anforderung vorzubereiten, in dieser Gott entstammenden Welt und in unserem ganzen, Gott entstammenden Wesen Gottes heiliges Eigentum zu erkennen, und in dieser Gotteswelt mit unseren Gott gehörenden Kräften nur Gottes Willen zu erfüllen. Allein es begnügt sich das Gotteswort nicht damit, uns die Schöpfung der Welt durch Gott im allgemeinen mit Einem Schöpferwort anzukündigen. Es soll ja dieses ganze erste Buch von den Ursprüngen der Welt, der Menschengeschichte und Israels nichts als Einleitung zu dem Israel ertheilten Gottesgesetze bilden. Darum führt uns das Gotteswort an alle die einzelnen Erscheinungen in dieser irdischen Mannigfaltigkeit hinan, uns nicht nur in dem großen Ganzen, sondern an jeder einzelnen, gesonderten Wesenart und Wesengruppe das gestaltende, gesetzgebende und ordnende Gotteswort erkennen und verehren zu lehren, auf daß wir uns zu jener Höhe der jüdischen Erkenntnis und der jüdischen Gesinnung erheben, die David mit Harfenton hinausgesungen, daß, wenn alle, alle Wesen, an jeder Stätte des großen Weltenreichs, jegliches in seinem besondern Kreise und in seiner besondern Lebensentfaltung, dem ihm ertheilten Gottesgesetze gehorchen, dann auch !ברכי נפשי את די dann auch wir dem uns ertheilten Gesetze gehorchen wollen und in diesem Gottesgehorsam die ganze Seligkeit unseres Seins und Strebens finden. Unsere Weisen lehren uns noch an diesen, die Welt in ihren einzelnen Kreisen und Gebieten gestaltenden und ordnenden Schöpferworten die Störung einer einzelnen Gottesordnung im kleinsten Kreise der Störung der Gesamtweltordnung gleich verpönt, so wie die pflichtgetreue Erhaltung der Gottesordnung im kleinsten Kreise der Erhaltung der Gesamtweltordnung gleich bedeutungsvoll und lohnes- würdig achten. "Siehe, sprechen sie, nicht mit Einem Schöpfer-Wort stand die Welt in der ganzen Mannigfaltigkeit ihrer Erscheinungen da, בעשרה מאמרות נברא העולם mit zehn Schöpfer-Worten ward die Welt geschaffen, um den Schlechten, der die mit zehn Schöpfer-Worten geschaffene Welt stört, verantwortlich zu machen, so wie den Gerechten zu belohnen, der die mit zehn Schöpfer-Worten geschaffene Welt erhält." — Nicht nur die Welt im Ganzen und deren Ordnung, auch jedes einzelne Wesen und seine Ordnung ist eine Gotteswelt und eine Gottesordnung. Weh' Dem, der seine Welt zerstört! Heil Dem, der seine Welt erhält! —
In the beginning, God created: The verse is telling that when it went up into His will, may He be blessed, to create the world, He created the material of all of the creation in one instant; as the heavens that are mentioned here includes all of the existence of the upper world, and the earth includes all of the existence of the lower world. Except, given that all of the things were mixed up together and without order, the Creator decreed to refine all of the offspring of the heaven and the offspring of the earth in six days; in order that everything should be in its place that is fitting for it, and that it should act according to its law. For example, He commanded that the waters should gather and the dry land should be revealed; He commanded the earth that is should bring forth grasses and that it should bring forth living souls; he commanded the waters that they should swarm living souls; and so [too] with everything. Behold that all of these commandments were refinements, not new creations - since they were made and completed from material [already] created on the first day; however that material was created ex nihilo. And hence, the verse here did not say, "God said, 'let there be heavens, 'let there be earth;'" to teach us that the first creation was from absolute nothingness - since it is not possible to have the expression of speaking [to something] before the creation of [that] something. As behold, there was not yet material or anything that God, may be blessed, could command to bring out the heavens and the earth. But with the other creations that [emerged] from something else - even though they were miraculous and similar to ex nihilo, nonetheless, there was already material that they could emerge from - about them, it is fitting to say "And God said;" which is to say that He commanded to that in existence to bring forth something else. Still, in spite of this, even the heavens and the earth were created with His proclamation and through His will, may He be blessed, as it states (Psalms 33:6), "With the word of God were the Heavens made," and so [too] our Sages, of blessed memory, stated, "'In the beginning' is also a proclamation."
In the beginning: [It is] like 'at the start.' And the intention is 'at the start of the being of all that exists;' since before then, there was nothing in existence besides the Creator, may He be blessed, alone. And also from the expression, "In the beginning," we learn the truth of creation of the world [ex nihilo].
Created: The expression of creation relates to new existence and also the expansion of something. And there is no difference between the term, 'creation' (briah) and the term [in the phrase], 'healthy (briot) and good;' except that one is natural and the other is miraculous. Since the essence of the word is about the going form nothing to something like in this verse, and it is [borrowed] also for the addition to what exists and the extension of a being's power.
בראשית, at the beginning of time; this is the first moment which is indivisible into shorter periods. There had not been a concept “time” previous to this, i.e. there had only been unbroken continuity. [The author perceives “time” as one of the creations. Ed.]
ברא, He had converted “nothing” into “something.” There had been no need to invoke “time” in order to accomplish this.
אלוקים, The expression “elo-ha” refers to something enduring, eternal. This is why Moses (Deut. 32,17) refers to demons, שדים, as לא אלו-ה, seeing that they are not eternal, are subject to death as our sages taught (Chagigah 16) The reason that the term “elo-ha” here appears in the plural mode, i.e. “elo-him,” is to teach us that G’d is the origin of all the various visible and invisible manifestations in the universe. This is what the prophet (Isaiah 6,3) has in mind when he described G’d as מלא כל הארץ כבודו, “the entire globe is a manifestation of His glory.” There is no other existence unless it has emanated from His existence. This is what Nechemyah 9,6 had in mind when he said ואתה מחיה את כלם, “You provide life for all of them.” When speaking of “appearances,” every phenomenon which is abstract as distinct from being tangible, is described by the generic term אלוקים. Professional, i.e. expert judges are called אלוהים, as they are able to pronounce judgment בצלם אלוקים, reflecting Divine wisdom. Their very profession is testimony to something enduring, divine in nature.
את השמים, the word שם refers to a place which is distant, as opposed to the word פה, which means “here.” Every plural mode when accompanied by an accented penultimate syllable vocalised with a patach signals 2 of something which are equi-distant from all sides. This is something possible only in connection with an orbiting planet. This is something which is not possible, i.e that two points are equidistant from the center unless they are part of an orbiting spherical planet. The Torah therefore says that G’d created the phenomenon which at this time is far distant from us in such a way that all its sides are equi-distant from us, in other words the phenomenon is a planet, something spherical.
ואת הארץ, and the center which is orbited by the planet.
The enlightened ones will understand that the intent of the Torah is not to inform about the natural sciences; and that the Torah was not given except to straighten the ways of man to righteousness and justice, and to establish in their hearts the belief in [His] unity and providence, since the Torah was not only given to sages but [rather] to the whole people. And just like the matter of providence and reward is not explained (and it would not have been fitting that it be explained) in a philosophical manner, but the Torah [rather] spoke about it like the language of [ordinary] people ([as in] "the anger of the Lord will flare against you" [Deuteronomy 7:4]; "and it grieved His heart [Genesis 6:6]; and there are many [other examples] like this); so too, the matter of creation is not told (and it is not fitting that it would be told) in the Torah in a philosophical manner. And it is as the Rabbis, of blessed memory, have stated (Midrash HaGadol, Genesis 1:1), "To tell the power of the story of creation to flesh and blood is not possible." Hence it is not fitting for the follower of Torah to uproot the verses from their understanding in order to make them agree with the natural sciences. It is also not fitting for the scientist to deny that the Torah is divine (min hashamayim) if he finds things in its stories that don't agree with natural science. But it is fitting for this one and that one, that they contemplate the inner workings of human hearts and the ways of wisdom that is used by nature in speaking to the heart of every individual: to the youth according to his manner and to the young man in a different manner and to the old man in a different manner [still]; to the strong in a particular manner and to the weak in a particular manner; to the rich man in one manner and to the poor man in another manner; and so [too] with all groups of men, nature speaks to their hearts in a specific way that is fitting to the people of that group. And nature does not reveal the pristine truth - without any mask or cover - to any one of these groups. And so [too] the Giver of the Torah, may He be blessed, (since the God that created nature and the God that gave us the Torah is one God.) in his speaking with people was required to speak according to their levels, and not according to His level, may He be blessed. And behold, God wanted to inform people of the unity of the [universe] and the unity of mankind; since error in both of these matters caused great evils in ancient times: from the lack of awareness of the unity of the [universe], it came out that people would believe in the existence of specific gods, with defects and inferior character traits; and they would do evil acts in order to please [these gods] (see what I have written in Parshat Yitro on the verse, "There shall not be for you" [Exodus 20:3]). And from the lack of awareness of the unity of mankind, it came out that the people of one nation would hate and revile the people of another nation and they would act towards them with the force of arms, and not with justice and righteousness. And these two fundamental principles (the unity of the [universe] and the unity of mankind) are the main point of the stories of the creation saga; and details of the book also include other intentions, as will be explained.
In the beginning, God created: Many have already been disturbed [about] why there is no proclamation for the creation of the heavens and the earth, and why the creation of the angels is not mentioned. And one should also wonder why the first day is different from the other days of the creation; since every one of them is dedicated to a specific thing or to specific things of one type or one category. But the first day includes a specific thing which is the creation of light, and besides this [also] includes something general - and there is nothing more general than it - and that is the creation of the heavens and the earth. This is something very strange, and it would have been fitting to designate one day for the creation of the heavens and the earth, without attaching to them the creation of something specific - which is the light - on one day. And it appears to me that one answer will suffice for [all] three of the questions, and that is that the heavens and the earth were not created on the first day but before then. And this is according to what is said (Berakhot 25b), "the Torah was not given to the ministering angels" - and [this means] that the story of creation is only coming to tell the beginning of matters of the lower world - which is the habitation of man - and a little of the matters of the upper world, from the angle of that which is relevant to people, which is to say from the angle of that which is useful for us [to know]. And it would not have been possible to explain to people all the matters of the heavens; but [at the same time] it was [also] not His will, may He be blessed, to bring people to believe that nothing exists except that which we see and [empirically] know. Therefore, the Torah tells what was created and made on each one of the six days of creation; and it began the story of the details of creation with one verse that includes a different creation that came before the six days - and its details were not explained in the Torah - in its stating, "In the beginning, God created the heavens and the earth," and not stating, "And God said, 'let there be heavens, let there be earth.'" This is to inform that it is not His intention to tell us the details of that creation and that this is just a vague statement which contains many, many statements. And behold, the heavens and the earth mentioned here are not exactly the heavens and the earth mentioned on the second and third day. Rather the heavens mentioned here includes everything above the earth and the heavens mentioned on the second day includes only the portion from them that is known to people. And the earth that is mentioned here includes the earth that is mixed up with water, and upon which was the wind/spirit, [whereas] the earth mentioned on the third day only includes the dry land. That is, in my opinion, the main simple explanation of this verse. And lest someone say that this contradicts what comes in the Ten Commandments, "because in six days the Lord made the heavens and the earth;" there is, in fact, no contradiction to my explanation from there, since it does not say, "because in six days the Lord created the heavens and the earth," but rather, "because in six days the Lord made;" and the intention [there] is about the making of the firmament and about the separation of the earth from the water. And the words, "and all that there is in it" that are said in [the continuation of] the Ten Commandments include the light and the luminaries and the animals that are upon the earth and in the midst of the seas. And in Parshat Ki Tissa (Exodus 31:17), it shortened it and only mentioned the heavens and the earth, and included in them every thing that is in them. Also the Sages, of blessed memory, said (Pesachim 54a) that the Throne of Glory came before the creation of the world. Bara (created): The verb, bara, in the simple structure and in the passive structure, is never found in any place with reference to human action. And we find that a man is called a doer and a former, but we don't find any place where man is called a creator (boreh). And it appears that this root is used to indicate anything that deviates from that which is the way of the world, as per, "I will make wonders which were not created (nivrau) in all the earth" (Exodus 34:10); "and if the Lord creates (yivra) a creation and the ground opens its mouth" (Numbers 16:30); "I let you hear new things from now... they were created (nivrau) now and not from before" (Isaiah 48:6-7); "because the Lord created (bara) something new on the earth" (Jeremiah 48:7); and here God created (bara) the heavens and the earth, a Godly act which has nothing like it. We find creation from nothing (ex nihilo) explicitly [mentioned] in the Book of Maccabees, Book II 7:28; and also the Samaritans say that the world was created from nothing in their liturgical poems, and it is also [included in] the faith of the Karaites. And Yechezkel, when speaking about the king of Tyre, used the expression, briah about him: "on the day you were created (hibaraecha), they were established" (Ezekiel 28:13); "from the day you were created (hibaraech)" (Ibid., 15). He poetically compared him to Adam, whom God created and placed in the Garden of Eden, which is as it is stated [there], "you were in Eden, the garden of God;" hence, he used the expression briah, as if [to say] that he was not formed through a father and mother; instead he was a creation that God created. And in the intensive (piel) structure, we find the root, bara, indicating chopping and cutting (Joshua 17:15; Ezekiel 23:47); and in the causative, "lehavriachem (to feed yourselves)" (I Samuel 2:29), [to indicate] a matter of health and portliness. And in some [versions] of II Samuel 12:17, we find bara in the simple structure [as follows]: "and you did not create bread," with a [letter,] alef instead of a [letter,] hay. And that was the version [in front of] Rabbi Avraham Ibn Ezra, and it was not the version [in front of] Rabbi David Kimchi. Elohim (God): El and eyal is always an expression of power and strength and elohim is the plural form; and this was [the accepted terminology] of the nations that worshiped idols (Kuzari 4:1). And they would call all of the forces of nature that are the causes of phenomena, [elohim], and they would worship them; and each one of them would be a god for them. However, the Hebrews, who were monotheists, kept this name in the plural to indicate that the God that they were worshiping was not [just] one specific power. As the non-Jews would say, "the Lord is the god of the hills and not the god of the valleys," (I Kings 20:28) but [in fact] He is the collection of all the forces and the Master of every force. (And similar to this is the word, seas [yamim], see below, verse 10). So [too] is He called by the name, 'Hosts,' to say that He, Himself, contains all the powers of all of the hosts of the Heavens which the non-Jews would worship - see my commentary on Isaiah 1:9.
The heavens and the earth: The Torah spoke as in the language of men and divided the whole world - and all of the worlds - into two parts; that which is above and that which is below, everything according to the eyes of man that dwells upon the earth. Sama (which is similar to shamayim, the word used here to mean heavens) in Arabic, is like gava (high) in Hebrew; and ara (from which comes araa, which is the same as arets [earth], when switching the letters, ayin and tsaddi, as in tson [in Hebrew] is aaan [in Aramaic], and ravats [accordingly turns into] rava - and from which comes arbaah [in the Targum to Isaiah 7:25] - and also ir, which is a designation for an angel, is like tsir in the Holy Language - the understanding of which is, messenger) is lowly in the Aramaic language, as in (Daniel 2:39) "And after you, a king more lowly (ara) than you will arise." And according to the opinion of some (Galius and Clericus), sama and ara are derived from [the Hebrew], shamayim and arets. And plausible are the words of Rabbi Yaakov Abendana: that shamayim is from sham (there), which indicates a far place - and it is called shamayim from its being far and high from any direction that one turns. And nonetheless, [it was] from shamayim that the Arabic verb (sama) that refers to height, was afterwards derived. Since, truly, it is not possible that verbs that do not indicate an action, but [rather] the characteristic of something, like the verb sama - the understanding of which is 'being high' (altus fuit in Italian) - exist before the existence of the noun or adjective that refers to that characteristic. For example, first the blood of animals was called dam, and afterwards, [people] called that which appears like the color of blood adom (red), and afterwards [still], they made the verb and said odem (redden), odmu (they redden), and similar to it. But [concerning] ara - which is an adjective [to describe] all low things - it is plausible that they said it, before they called the earth, araa.
R. Yitzchok said. Some commentators object that neither the Talmud nor the Midrash mention this statement in the name of R. Yitzchok. [The Midrash] states only what Rashi said [later]: מה טעם פתח בבראשית וכו' but states no more than that. [These commentators then explain] that R. Yitzchok was Rashi’s father and he was not a great Torah scholar. Rashi wished to honor his father by mentioning him in the beginning of his work. Thus Rashi asked his father to pose a difficulty that could be cited in his name. His father asked: למה התחיל בבראשית but did not ask מה טעם פתח בבראשית [as the Midrash does. Thus, Rashi cites the question in his father’s name.] This explanation, found in an old manuscript, is incorrect. For Rashi’s commentary on Avodah Zarah (75a) cites [a scholarly explanation of the Talmud] and says, “This is the explanation of my father, my teacher, may he rest in peace...” Thus it is clear that Rashi’s father was learned in Torah. (Divrei Dovid)
As if to say, “At the beginning of Hashem’s speaking...” [Rashi cites this] so we will not ask: How can we say our verse means, “At the start of the creating of heaven and earth” — all leading up to the statement of “Hashem said, ‘Let there be light,’” which is the conclusion of what preceded? On the contrary: the statement of “Hashem said, ‘Let there be light’” seems to be a new and independent point, similar to: “Hashem said, ‘Let there be a canopy’” (v. 6). Thus, Rashi proves otherwise from Hoshe’a. For there we cannot say that Hoshe’a was the first man to whom Hashem spoke, as Hashem spoke to many prophets before him. [So then, what is the meaning of תחלת דבר ה' בהושע?] Perforce it means that the beginning of Hashem’s speaking to Hoshe’a was what follows: “Hashem said to Hoshe’a...” Thus, it all leads up to “Hashem said to Hoshe’a,” just like here.
And its interpretation is that at the beginning of everything. And as for the objection [raised earlier], that ראשית is always annexed, the answer is that it means: “At the beginning of everything.” Thus, it is indeed annexed to the [understood but omitted] word “everything.”
There are such verses that are shortened. I.e., [the Torah occasionally omits a word] where we would logically understand by ourselves that a word is missing. (Divrei Dovid)
You must question yourself. Because water preceded. I.e., it is understandable if we say that the Torah is not stating the sequence of Creation. And it is not explaining when water was created, because it deals only with what was created after the heaven and earth. But if it is stating the sequence of creation, the question arises: Why does it not mention also the creation of water? (Divrei Dovid)
The Torah not yet having revealed... The creation of fire and of the angels was also not mentioned in the Torah, although [the angels] were created on the second day, [and the heavens were created from fire and water. If so, why does this not raise the same question? The answer is:] Water is different because the Torah mentions it in the sequence of creation: “The breath of Elohim hovered above the surface of the water” (v. 2). Thus, the time of its creation should be mentioned.
Thus teaching that the waters preceded the earth. [You might ask:] Why does Rashi give this answer here, and not above, where he said: “This verse does not intend to teach the sequence of creation”? The answer is: above, you could have deflected this answer, and argued that the Torah deals only with what came after the creation of heaven and earth. But now that Rashi is speaking of “the beginning of everything,” this implies that nothing was created before heaven and earth. So here Rashi says: “You must question yourself...”
It is not written “Adonoy created”! Rashi does not mean that it should say Adonoy without Elohim, for you would still ask: Why did the verse not say Elohim as well? Rather, Rashi means that the verse should say Adonoy as well, as it does later (2:4): “On the day when Adonoy Elohim made earth and heaven.” Rashi then continues to explain “at first He intended to create it with...” However, Maharshal explains [differently], that the question Rashi is answering is: If the world would be created with the attribute of justice it could not exist for even a moment! Thus, He must have created it with the attribute of mercy. If so, why did the verse not say “Adonoy”? The verse should say, “Adonoy created,” using His essential Name, for His Essence expresses mercy. But it should not say Elohim, a Name descriptive of a judge, for He did not yet judge the earth. Thus Rashi answers, “First He intended to create...” (Divrei Dovid)
This is conveyed in the verse, “On the day when Adonoy Elohim made.” Rashi might be bringing this verse also to answer the question: Why say that Hashem added the attribute of mercy because He saw that the world cannot exist with justice alone? The reason is for it is written (Tehillim 89:3), “The world will be built with kindness,” or perhaps there was a different reason. Furthermore, why did He give priority to the attribute of mercy? Rashi answers by citing the verse, “On the day when Adonoy Elohim made earth and heaven” (2:4). And why does the verse not mention heaven before earth like the first verse did, “In the beginning Elohim created the heavens and the earth”? The answer is: to show that Hashem added the attribute of mercy mainly for sake of the earth and what emerged from it, for the earth cannot stand up to the attribute of justice. Thus He gave priority to mercy over justice, so that mercy would be stronger, for the sake of the earth. The heavens, however, can stand up to the attribute of justice.
The Torah should have begun... This is because the Torah was given to Israel only for the mitzvos it contains, that they should keep them. (Thus it is called Torah, connoting “instructions”). If so, all these narratives should not have been written in the Torah, but they should have been made into a separate book, like Sefer Yehoshua or Sefer Shoftim.
That the Israelites were commanded. The precepts of milah and gid hanasheh [although they appear prior to “This month shall be...”] are different because they were commanded only to individuals (for their sake and for all Israel’s). It is only when all Israel is commanded that it is considered among the Torah’s precepts, for it is written (Devarim 33:4): “The Torah that Moshe commanded us.”
What is the reason... begins with “In the beginning?” This is not a question but [the start of] the answer. Rashi is saying: The verse in Tehillim explains the reason why the Torah begins with “In the beginning.” For the verse means, “He declared the power of His works” (i.e., the Creation of the world) “to His people.” Why? Because He wanted “to give them the inheritance of nations.” It is on account of Avraham, whom Hashem promised to give Eretz Canaan to his offspring, (and the inheritance was in reward for the mitzvos, and it is considered like the mitzvos). [Thus, the Torah indeed begins with the mitzvos]. For this reason [of giving them “the inheritance of nations,”] Hashem needed to declare that the Creation of the world is the power of His works. Alternatively, we could say [that Rashi is asking]: The Book of Bereishis should have been written [at the end,] after Parshas Haazinu. Why then does the Torah begin with it? Rashi answers: Because of “He declared the power of his works, etc.” Rashi is saying that if Bereishis would be at the end of the Torah, it would not be clear that the Torah’s intention was to testify that Bnei Yisrael are not robbers. Rather, we would think that Bereishis was written to teach that the world [is Hashem’s Creation and] did not always exist; this is central to our faith, as Ramban explains. But now that the Torah begins with Creation, we must say that the Torahs’s intention is to testify that “He declared the power of His works....”
You have taken by force the lands of the Seven Nations. This implies that originally it belonged to the Seven Nations (who are descendants of Cham). But you might object: It is written in Parshas Lech Lecha (12:6): “And the Canaanites were then in the Land,” and Rashi there explains that the Canaanites were then conquering the Land of Israel from the descendants of Shem — as it was given to Shem when Noach divided the earth among his sons. If so, why is it robbery (when Bnei Yisrael [who are Shem’s descendants] reclaim their inheritance)? It seems the answer is: Although land cannot be acquired by theft and always remains the property of the previous owner, nonetheless, Bnei Yisrael are like robbers. For the Canaanites were considered like someone who unrightfully seizes a field and makes improvements on it — in which case when the true owners return they must pay the one who seizes the land for his expenses, assuming the improvements are of greater value than the expenses. But Bnei Yisrael took the Land of Israel with all the improvements [that were made by the Canaanites], and did not pay even for the expenses. Therefore the Torah began with “In the beginning...” to say that all the earth and its fullness belong to Hashem, Who may do with it as He wishes. For it says (Chavakuk 3:6): “He saw and allowed the nations,” which is interpreted to mean that [in specific cases,] Hashem allowed their property to [be taken by] Israel (Bava Kama 38a). An alternative answer: “You are robbers” because Shem had other sons as well, and they too have a portion in the Land. However, there is a difficulty [with the first answer, that the descendants of Cham should be paid their expenses. And] even if we say that R. Yitzchok held the [other] view [mentioned in the Gemara,] that the entire Land [originally] belonged [not to Shem but] to Cham, who gave it to his son Canaan, [still their claim is invalid]. For it is written (9:25), “Cursed is Canaan. He shall surely be a slave to his brethren.” Thus, [the offspring of] Cham is enslaved to Shem, and all of a slave’s acquired property belongs to his master. [So whatever Canaan says is his, automatically belongs to Bnei Yisrael who are the offspring of Shem. Why, then, are Bnei Yisrael “robbers”?] An answer is: It is written that Canaan is a slave “to his brethren,” which includes Yefes. Thus, Yefes also has a share in what Canaan acquired, [not just Shem]. (Re’m) Alternatively: [R. Yitzchok held that the Land originally belonged to Cham. And] a slave’s acquisitions belong to his master only when the slave acquires them from others, or seizes ownerless property — but not when the slave inherits them. And since it is by Torah law that a non-Jew inherits his father, Canaan rightfully inherited the Land from his father Cham. (Nachalas Yaakov) Another answer: When someone gives a gift to a slave and stipulates that the master should have no rights to it, the gift does not belong to the master. And here, Hashem apportioned specific territories to Canaan, and different territories to Shem, as the Torah recounts. Therefore, it is as if there is a stipulation that each one may not have any claim to the other one’s portion. (Divrei Dovid)
This verse insists that it be expounded. This is because its simple meaning seems to teach the sequence of Creation. And this cannot be, as Rashi goes on to explain: “For the word ראשית never appears in Tanach except when it is annexed to the following word.”
For the sake of the Torah. This is because the word ראשית cannot mean the start [of the sequence of Creation], as then it would be annexed to the following word. Thus, בראשית means “For the sake of the [ראשית, which is the] Torah and Israel.” (The ב means “for the sake of”).
But if you insist on the simple interpretation. I.e., if you say that בראשית is a word annexed to the following word, then you must change the past tense verb בָּרָא into the “noun” ברוא, as if it was written בְּרִיאַת (the creating of) instead of בָּרָא. Thus, בְּרוֹא itself will be annexed [to the coming words. This interpretation is possible] because we may follow the way the Torah is written and handed down without vowelization, and therefore בָּרָא can be read as בְּרֹא.
As if, “At the beginning of the creating.” Thus, בראשית [and what follows] will mean: At the start of the creating of heaven and earth, the situation was that the earth was unformed and desolate, and darkness. And because it was dark, Hashem said, “Let there be light.” It all leads up to: Hashem said, “Let there be light.”
In the beginning, God created the heavens and the earth. The opening verse takes the existence of God as a given. It does not address questions about God’s origin or nature; rather, God is understood to be the absolute existence from which everything begins. Already at the beginning of the account of Creation, heaven and earth appear as distinct entities and as a framework for all of creation, as detailed in the rest of the chapter.
בראשית. Rabbi Yitzchok said that G’d had no need to begin the Torah prior to chapter 12,2 in Exodus, until the words החודש הזה וגו', “this month will be the first of the months for you, etc.” Nachmanides, in justifying Rabbi Yitzchok’s comment, writes that the story of creation is of great consequence and provides the root for our faith in G’d, and that anyone who does not believe what is written in that chapter does not believe that this present universe is G’d’s creation but believes that the universe preceded G’d in historical terms. He who does so is an outright heretic and has no share in G’d’s Torah at all. Chapter 12 in Exodus contains the first commandment addressed specifically to the Jewish people as a people. [the commandment of circumcision also applies to those of Avraham’s descendants who would not be Jews. Ed.] Notwithstanding the latter consideration, seeing that the fact that G’d created the universe is not spelled out anywhere else in the five books of the Torah, it was important to record this vital message at the very beginning. Seeing that the story of creation had been handed down verbally by one generation to the next during the 2448 years which preceded the giving to the people of Israel of the written Torah, Rabbi Yitzchok was correct in saying that inasmuch as people had such a tradition already, the written Torah could have commenced only with chapter 12 in Exodus and the legislative part of the Torah would have been unimpaired. G’d considered it imperative to dictate to Moses the sequence of the 6 days (stages) of creation culminating in the creation of man and G’d assigning man to be in charge of the life-supporting part of the universe, i.e. earth. Rabbi Yitzchok’s comment is especially pertinent as the Talmud in Chagigah 11 warns those who have acquired knowledge of how earth came into being to conceal such knowledge from the public at large. We could have questioned then why the Torah at that stage saw fit to reveal to one and all what only a chosen few had been aware of? G’d wanted us to know that He was at home on earth in a place called גן עדן, and that but for man having been expelled from there due to his sin he could have remained in constant direct contact with his Creator without the need for any intermediary. It also was necessary to record that after the total corruption of mankind save for a single family, the Creator saved that family and destroyed the surface of the earth during the deluge. These short paragraphs summarizing over 1600 years of the history of mankind, serve as a warning to later generations of what might happen if they too would become guilty of deliberately flouting the Creator’s design collectively. Seeing that the inhabitants of the land of Canaan behaved in a manner most displeasing to G’d, the Torah by giving us a short history of man, explains that the forced removal of the Canaanites from their land, was no more than what they had brought upon themselves by ignoring history. Still on the quote by Rashi of what Rabbi Yitzchok said, etc. Notwithstanding the fact that mankind as a whole had received 7 other commandments, the commandment to sanctify the new moon was the first commandment addressed to only a single nation, the Jewish nation. Seeing that at that point the Jewish people still constituted an integral part of mankind as a whole, and they were all subject to these 7 universally applicable commandments, it might have been deemed appropriate to commence the Torah, the Book containing legislation addressed exclusively to that nation only, with the point at which the first of such national commandments was introduced. Rashi explains therefore, that by commencing the Torah at Bereshit bara, the Torah wanted to demonstrate not only that G’d was the Creator, but that He is also the sole and undisputed owner of His universe and may decide which nation is entitled to live on which part of the earth. In other words, if the Jewish people supplanted the Canaanites in the land of Canaan and they were helped by numerous supernatural miracles in doing so, it was clear that their success was G’d’s will, that it was not robbery instigated by Moses and Joshua their leaders. There appears to be a contradiction here, seeing that when the Torah describes who lived in the land of Canaan during Avraham’s time, the Torah first refers to the Canaanite living there, (Genesis 13,7) whereas in chapter 14,18 Malki Tzedek, a Semite, is described as King in Jerusalem (שלם). We would have to answer that the only minute part of the land of Canaan not yet taken over by the Canaanites was that city of Jerusalem. Still, seeing that Canaan had been, cursed by his grandfather Noach to be a slave to Noach’s other two sons, how are we to explain the ascendancy of that nation at that time? Moreover, why should the Canaanites have dispossessed the descendants of Shem more than the descendants of Yaphet? The Torah may wish to hint that seeing the Canaanites obtained their homeland by dispossessing the Semites, the people relatively most loyal to G’d already, put a great question mark on their legal and moral right to occupy the choicest land on earth. [the Canaanites, the most morally corrupt nation, took aim at the Semites, the most morally superior. Ed] Rashi explains the word בראשית as being in a construct mode, to the verb ברא, “He created,” i.e. the line is to be understood as: “at the beginning of G’d’s creating heaven and earth, the earth was in a state of chaos.” At that point G’d issued the directive: “let there be light.” Accordingly, the only thing G’d created on the first day was “light.” Nachmanides explains the words בראשית ברא אלוקים את השמים ואת הארץ, as meaning that G’d’s first creative activity consisted of His calling into existence out of total non-existence, heaven and earth. This “earth” however, was something so insubstantial, something referred to as tohu vavohu, matter which was ready to assume definitive form and substance at a subsequent stage. This “matter=tohu vavohu, is equivalent to what the ancient Greeks called ”hiayuli.” The meaning of the word ברא is the creation of something of substance which had never possessed any substance at all, known in philosophy as “ex nihilo.” Subsequent to this act of creating matter out of pure spirit, any other creative activity made use of this basic and original raw material. Such stages of creative activity are described as יצירה, “providing form and substance,” but are never referred to as בריאה, “creation.” The original not quite definitive form and shape of that matter, is referred to in the Torah as בהו, “vohu.” At that stage, heaven and all its components consisted of a single raw material, and earth and all it is comprised of consisted of another single raw material. According to Rashi on Kohelet 7,19, the word describes the super terrestrial wisdom with which G’d created the universe, a wisdom that leaves even the wisest of men in utter amazement, תוהא. [transliteration from the ancient Greek. Ed.] Both the raw material used to create heaven and that used to create earth are unique and distinct, and the word ברא refers exclusively to the creation of these two phenomena.. The “names” תהו and בהו given by the Torah to these raw materials are intended to forestall man changing the names in question and renaming them to suit his purpose. The words are composites, i.e. בו הוא parallels Isaiah 34,11 ונטה עליה קו-תהו ואבני בהו, “and He shall measure it with a line of chaos and with weights of emptiness.” The word קו is derived from קוה, hope, i.e. the builder employs the plumb line to check if the results of his efforts justified his hopes and expectations. אבני בהו, refer to the stones which the building consists of. [the foregoing is taken from Nachmanides. Ed.] After the Torah reported that initially G’d created heaven and earth, it reverts to the subject of “earth,” explaining that after the initial creative activity producing tangible matter, the phenomenon known as “earth” (in contrast to that known as “heaven”) was in a state of תהו, meaning tangible matter devoid of distinct shape and contours, so that it was best described as בהו, as G’d proceeded to provide it with distinct shape and contours. This meant that what had originally been a single raw material, now became “split” into the four basic raw materials we are all familiar with, i.e. fire, water, earth and atmosphere, air, wind. Ever since that stage of development, whenever we refer to the word הארץ, we mean the phenomenon which is composed of varying proportions of these four raw materials. When the Torah refers to the completion of G’d’s creative activity on the seventh day and describes it as ויכלו השמים והארץ וכל צבאם, it refers to the totality of what is known in our literature as the עולם התחתון, “the lower universe,” the part of the universe inhabited by living bodies. The word חשך describes the element fire, because the original fire is black. Had it been reddish it would have illuminated the night so that the darkness of night would be impossible to observe. The water which is the raw material used to mould the dust of the earth, is referred to by the Torah in our chapter as תהם, This is why the waters of the ocean are referred to as תהומות as in Exodus 15,8 קפאו תהומות בלב-ים, “the normally mobile waves became inert (as if frozen) in the midst of the ocean.” The bedrock of the ocean is referred to as תהום as we know from Isaiah 63,13 מוליכם בתהומות כסוס במדבר, “He guides them through the depths of the sea as one guides a horse through the desert.” In our context here, what we know as “air,” is referred to as רוח It is a well known fact that the combination of these four raw materials comprise what we know as ארץ, the globe we all inhabit. The pillar holding this lower universe together is the globe of earth, surrounded by water on most of its surface surrounded further by the atmosphere we call air or רוח. The fire in turn surrounds this atmosphere. [the heat of the sun emanates from beyond the atmosphere. Ed.] What our verse reveals is that this phenomenon described as ארץ, was “dressed up” in a shape, meaning that the element fire surrounded it on the outside, the atmosphere, air, רוח being an element in constant motion interweaving with the other elements. The innermost spot within all these layers is known in the language of our sages as אבן שתיה, the foundation stone of the earth, i.e. the stone which “waters” the entire globe. To sum up, the meaning of the first two verses is: “at the beginning G’d created heaven and He created earth, both out of non-existent matter. When the earth was first created, it was in a chaotic state devoid of form and contours, a mixture of the four basic elements fire, water, earth and wind, none of which had been defined as yet as to their functions.
“When God began to create Heaven and Earth” [1:1]. In the beginning of the creation of heaven and earth, the earth was desolate, empty and darkness was over the void. (Rashi, Genesis, 1:1. Rashi calls this the plain meaning of these words.) The Holy One’s Throne of Glory hovered in the air over the water. (Rashi, Genesis, 1:2.) Why did the Torah begin with [the letter] bet? It teaches us that the world is similar to the bet that has three sides and the fourth is open. So too is the world. The Holy One closed three sides and on the north side, the Holy One did not make a heaven. Why? The Holy One wanted to say to the nations of world, let your false gods come and let them close the fourth wall. Since you have chosen them as gods, let them see what they can do. (Hizkuni, Genesis, 1:1.) Another interpretation is that the bet is berakhah (blessing) and the aleph is arur (cursed). Therefore, the Holy One began with the bet. The aleph flew before the Holy One and said, begin the Torah with me. I am the first letter of the alphabet. The Holy One said, I will give the Ten Commandments on Mount Sinai and I will begin with the aleph. “I the Lord am your God” [Exodus, 20:2]. (Genesis Rabbah, 1.10. Anokhi [I] begins with an aleph.) That is why the Torah begins with the word bereshit. This teaches us that the world was created for the sake of the Torah, which is called “the beginning of His course” [Proverbs, 8:22], and because of Israel, which is called “the first fruits of His harvest” [Jeremiah, 2:3]. (Genesis Rabbah, 1.4. This is a word play on the words bereshit and reshit. Both verses cited contain reshit which can be translated as beginning or first depending on the context.) Rabbi Isaac said: Why did the Torah write about how the world was created? Since the Torah is nothing but the Holy One’s commandments, and the Torah should only have discussed the Holy One’s commandments. However, the nations of the world will say later to Israel, why are you conquering and stealing the land of Israel? Then Israel will answer, the Holy One created the world and he can give it to whomever he wishes. (Rashi, Genesis, 1:1.) Our sages said that the Holy One created the world in three ways: for the sake of the Torah, which is called “the beginning of His path” [Proverbs, 8:22], for the sake of the sacrifices that were offered in the Temple, which is called first, because the Temple was created before the world. The third is that the world was created for the sake of charity and tithes, which are called “the first fruits of your new grain” [Deuteronomy, 18:4]. (Genesis Rabbah, 1.4.) Since the first verse of the Torah alludes to the Temple, it also shows us how it will be destroyed. (Genesis Rabbah, 2.5.) That is why it says, “and the earth was desolate and unformed” [Genesis, 1:2]. The earth will be desolate, since the Shekhinah will depart after the destruction [of the Temple]. (B. Yoma, 21b.) Therefore, God said, “and the spirit of God hovered over the waters” [Genesis, 1:2]. This shows us that when we will be in exile, the Torah will not leave us and we will also have the Torah in exile. (Bahya, Genesis, 1:2.) Therefore, it also says, “God said, let there be light” [Genesis, 1:3]. This shows us that at the end of the exile the Holy One will create light for us and will send us the Messiah, concerning whom it is written, “Arise, shine, for your light has dawned” [Isaiah, 60:1]. This means, come arise and illumine us with your light. This passage teaches us that the Holy One tells Israel what will happen and that the world was created for the sake of the Messiah. (B. Sanhedrin, 98b.)
Rashi (Bereishit 1:1) notes that God’s name “Elokim” appears alone in the first chapter of Bereishit, whereas the tetragrammaton (“YKVK”) appears next to “Elokim” in the second chapter. Rashi explains that God intended to create the world “with strict justice” (midat hadin, the attribute associated with “Elokim”), but when He saw that the world could not exist this way, He presented “the Divine attribute of mercy” (midat harachamim, the attribute associated with the tetragrammaton) and coupled it with midat hadin. We are obligated by the verse “Vehalachta bidrachav” (Devarim 13:5 and 28:9; see Sotah 14a) to follow in His footsteps, so must therefore combine our own sense of rigid justice with our sense of compassion. Indeed, the Rambam (Hilchot Yesodei Hatorah 5:11) writes that a Torah scholar should always act lifnim mishurat hadin. If we follow only strict law, the world cannot exist.
[The following rules apply regarding] a signet ring (In ancient times, it was customary for rulers to seal their documents with a signet ring. (See Esther 8:8.) Wax would be poured on the document and the ring pressed into the wax, producing an imprint which is a reverse image of that on the ring.) which bears a human image: If the image is protruding, it is forbidden to wear it, (on one's finger, because a protruding image is forbidden, as stated in the previous halachah.) but it is permitted to use it as a seal. If the image is an impression, it is permitted to wear it, (because there is not prohibition against such a human image) but it is forbidden to use it as a seal, (for the human image it produces is sunken into the wax.) because it will create an image which protrudes. (which is forbidden.) Similarly, it is forbidden to make an image of the sun, the moon, the stars, the constellations, (Our understanding of the Rambam's statements here can be enhanced by referring to his Commentary on the Mishnah, Avodah Zarah 3:3: This does not mean a sphere which represents the sun or a hemisphere which represents the moon, but rather the images which the astrologers [i.e., those following Greek mythology] attribute to the stars,... e.g., Saturn is represented as an old dark man of venerable age, Venus is represented as a a beautiful maiden adorned with gold, and the sun is represented as a king with a diadem sitting in a chariot.[These are forbidden because] they are falsehoods and the nature of falsehood is that it will surely spread. Rav Kapach supports this interpretation by quoting BeMidbar Rabbah 2:6, which describes the pennant of the tribe of Issachar as having a picture of the sun and the moon. Were these images forbidden, it would be unlikely that Moshe would have told the tribe to depict them. Even if the decree was instituted in the later generations, it is not probable that the Rabbis would forbid images that had previously been used for a Torah purpose. The Ramah (Yoreh De'ah 141:3) quotes the Rambam's opinion. The Turei Zahav 141:13 and the Siftei Cohen 141:8, however, note that the Rambam's statements which were quoted above (and the Ramah's statements) refer to a question whether one is allowed to keep images of the sun or moon that he finds. Here, the question is whether one is allowed to make such images oneself. From the discussion of the question in Avodah Zarah 43b, where the Sages question how Rabban Gamliel possessed forms of the moon, it would appear that there is a prohibition against making images of the sun and the moon themselves. This interpretation, however, is also somewhat problematic, because the Rambam writes that there is no prohibition against making images of animals, and some of the constellations of the Zodiac are represented and referred to as animals. For example, one of the Zodiac constellations is a fish and Gittin 36a describes Rav as making a drawing of a fish. Another is a lion, which is one of the most popular images found in Jewish art.) or the angels, (As the Rambam writes in Hilchot Yesodei HaTorah 2:3-5, the angels have no body or form. Hence, here, he is obviously referring to a form which a man has conceived of as appropriate for a particular angel. Alternatively, it could refer to the metaphoric imagery used by the prophets.) as [implied by Exodus, ibid.]: "Do not make with Me [gods of silver...]" (The Rambam (quoting Avodah Zarah, ibid.) mentions the above Biblical proof-text in connection with this prohibition. It would appear, however, from the fact that making such images is not punishable by lashes, that the prohibition is only Rabbinic in nature. The reference to the verse must be understood as an asmachta (use of the Biblical verse as a support for a Rabbinic decree).) - i.e., do not make images of (those who are "with Me" - i.e.,) My servants, those who serve before Me (This refers to the celestial beings and the angels. (See Chapter 1, Halachah 1, and Hilchot Yesodei HaTorah 2:3.)) on high. This [prohibition] (is more severe than the prohibition against making human images, and) applies even [to pictures] on tablets. (According to the Rambam's statements in his Commentary on the Mishnah, the difference between the prohibition against making these images and those of humans can be explained as follows: The prohibition against making human statues is Biblical in origin and is defined by the Torah itself. In contrast, the prohibition of making images of the celestial beings was a safeguard instituted by the Rabbis against Greek and Roman culture. It, therefore, applies to all images, whether pictures or statues, because both could influence people to stray from the Torah's ways. According to the simple interpretation of the terms "sun" and "moon," the difference can be explained as follows: The sun and the moon, as we perceive them, appear against the background of the sky. Therefore, for a representation of them to be forbidden, it also need not protrude (Tosafot, 14Avodah Zarah, ibid.).) The images of animals and other living beings (with the exception of men - Avodah Zarah 42b also mentions a prohibition against making the image of a d'rakon which Rashi and others interpret as an animal similar to a serpent. In his Commentary on the Mishnah (ibid.), the Rambam describes this image as a fishlike man with fins and many scales, probably referring to the Greek god Neptune.) - with the exception of men - and similarly, the images of trees, grasses, and the like may be fashioned. This (leniency) applies even to images which protrude. (From these two halachot, particularly according to the Rambam's understanding as reflected in his Commentary on the Mishnah, we see that there is no conflict between Torah law and aesthetics. There are only two restrictions: realistic human statues (and according to some authorities, these must be complete, full-bodied statues) and depictions of pagan gods. Even according to the other opinions which forbid depictions of the sun, the moon, and the like, there is no prohibition against abstract portrayals of these entities. No other restrictions apply at all. There is definitely a divergence between the approach to life that spawned much of the art forms of Western culture and a Torah lifestyle. Perhaps for that reason, many religious Jews have traditionally shunned participation in and patronage of the arts. In the present generation, however, a number of our Torah leaders have urged religious artists to dedicate themselves to expressing Torah ideas and values in a variety of art forms, explaining that:a) Through these media, it is possible to reach many Jews who might never enter a synagogue or Torah center;b) Everything in the world was created to be used by the Jews for a Torah purpose (Rashi, Genesis 1:1 . This also applies to art. Using these art forms for Torah purposes expresses the true intent for their creation and endows them with a depth of meaning and inspiration - and in its deepest sense, a new wellspring of creativity. According to Kabbalah, God's presence is more manifest in the sefirah of Tiferet ("Beauty") than in any other sefirah. Thus, the challenge confronting a Torah artist today is to use beauty as a medium to express Godly truth.)
The common custom throughout all Israel is to complete the [reading of] the Torah in one year. [The cycle] is begun on the Sabbath after the Sukkot festival, reading the sidrah, Bereshit. On the following Sabbath, [the sidrah,] Eleh toldot [is read]; on the third, [the sidrah,] Vayomer Ado-nai el Avram. We continue reading according to this order until the Torah is completed, during the Sukkot festival. There are those who finish the Torah reading in a three-year cycle. However, this is not a widely accepted custom.
At the point [in the Torah] where the Sabbath morning [reading] was completed, the reading [is begun] on the Sabbath afternoon, on Monday, on Thursday, and on the following Sabbath. What is implied? On the first Sabbath, we read [the sidrah,] Bereshit in the morning. In the afternoon, ten or more verses from [the sidrah,] Eleh toldot Noach are read. The same practice [is followed] on Monday and Thursday. On the coming Sabbath, we begin from Eleh toldot Noach, and read until the conclusion of the sidrah. This pattern is followed throughout the year. On each Sabbath, a haftarah is recited that reflects the Torah reading.
2. At Shacharit, we take out three Torah scrolls. From the first, we read from "And this is the blessing" [Deuteronomy 33:1] until the end of the Torah. From the second, we read "In the beginning" [Genesis 1:1] until "that God made" [2:3]. In the third we read "On Shmini Atzeret" [Numbers 29:35]. The haftarah is "And after Moses died" [Joshua 1:1]. In places where they do two days of Yom Tov, they only take two Torah scrolls out on the first day, reading five sections from Re'eh from the first from "every firstborn" [Deuteronomy 15:1]. If it is Shabbat, they read seven and start at "You should tithe" [14:22]. The maftir reads from the second Torah "On Shmini Atzeret." The haftarah is from Kings, "When Solomon finished..." [Kings I 8:1]. The Torah scrolls are returned. We say Kaddish and then announce [the addition of] "who makes the wind blow and the rain fall."
The Order of Simchat Torah: In places where they do two days of Yom Tov, Kiddush on the ninth night includes Shehecheyanu. The next day, we take out three Torah scrolls. From the first, we read "And this is the blessing" [Deuteronomy 33:1] until the end of the Torah. From the second, we read from "In the beginning" [Genesis 1:1] until "that God made" [2:3]. From the third, the maftir reads the same as the previous day. The haftarah is "After Moses died" [Joshua 1:1]. Rem"a: The last day of Yom Tov is called "Simchat Torah" because we rejoice on it, making a festive meal in honor of the finishing of the Torah. It is customary for the person who finishes the Torah and the one who starts Genesis to make a donation and invite everybody to a party (Tur). It is customary in these countries to take all of the Torahs out of the Ark on Simchat Torah at night and in the morning and to sing songs and praises. Every place should follow its customs. It is also the custom to circle the synagogue's Bimah with the Torah scrolls just like we circle with the lulav. This is all done out of joy. It is also the custom to have many readers from the Torah. We read the same section many times, and this is not forbidden (Minhagim, Rivas"h 84). It is also the custom to call up all of the children to the Torah and to read "the angel who has redeemed me..." [Genesis 48:6]. In the evening, we read the special sections from the Torah that are normally auctioned off, every place according to its custom. It is also the custom that even a child can finish off the Torah, even though there are those who say that specifically a scholar should finish it (Mordechai's small notes). Nowadays when the chazzan does the actual reading, there is no issue (his own opinion). In a place with only two Torah scrolls, we read "And this is the blessing" from the first, "In the beginning" from the second, and then we go back and reuse the first for the section associated with the day. This is done whenever three Torahs are needed but there are only two (found written somewhere).
Now that I have explained to you the topic of Kiddush, I will explain the topic of Havdalah, so that nothing will be missing from your table whether it is an ordinary day or Shabbat, for indeed Havdalah is a way of honoring Shabbat, to remember the day of Shabbat both when it comes and goes, as our rabbis z”l taught in a midrash, “’Remember the Sabbath day’ (Ex 20:8.) – remember it both at its entrance and its departure.” (Maimonides, Sefer Ha-Mitzvot, M”A 155, and in Hilkhot Shabbat 29a.) And know that Havdalah with its four blessings is hinted at in the first parshah of Genesis: the first blessing – borei pri ha-gafen – “who creates the fruit of the vine” – is hinted at in the first verse in the word ha-aretz – “the land” (Gen 1:1.) – which is the garden and the vine in the garden, and this is the wine preserved in its grapes from the six days of creation. (B. Berakhot 34b. The wine that will be served at the messianic banquet at the end of time comes has been preserved in the grapes of the first vine God created in the six days of creation.) The second blessing: “atzei besamim”– “spices from a tree” (Technically, one needs to specify in the blessing the type of spice: atzei besamim – “spices from a tree,” such as cinnamon or nutmeg; esvei besamim, “spices from grasses,” such as mint or tarragon. However, taking into account that not everybody knows how to tell the difference between types of spices, the more inclusive formulation minei besamim– “different kinds of spices” was instituted, to avoid having people say the wrong blessing (Chavel).) is hinted in the expression, “a wind [ru’ah] from God sweeping over the water,” (Gen 1:1.) because smell – re’ah – is sensed by means of the wind – ru’ah. The third blessing: bore’ me’orei ha-esh – “who creates the lights of fire,” is what is written in “Yehi ‘or” – “Let there be light!” (Gen 1:3: “’Or” and “me’orei” are from the same Hebrew root that means “light.”) The fourth blessing – Ha-mavdil – “Who separates” is what is written in “and God separated [va-yavdel] the light.” (Gen 1:4.) And just as we found the act of separation – Havdalah – in the Holy One Blessed be He at the beginning of His rule with the creation of the world and its renewal, so we found in Him the sanctification – kiddush (Its root, kadosh, in its adjectival and verbal forms means literally to “be set apart” or “to set apart.”) – of the day of Shabbat on which work is forbidden, which is written: “God blessed the seventh day and declared it holy [va-yikadesh ‘oto].” (Gen 2:3. What follows is more or less a quotation from Genesis Rabbah Parshah 11, with some omissions.) He “blessed” it providing an extra portion of the manna for it and “declared it holy” by prohibiting the gathering of manna on it.
For so the King ordered how we are to live because of the first sin on the day the smooth talker deceived our first father. (I.e., the serpent.) On the day Adam was ensnared by his enemy, it was decreed for him that he would earn his bread only by the sweat of his brow, (Gen 3:19.) and that man be humbled and brought low. (Is. 2:9.) He traded pleasure [‘oneg] for plague [nega’], got hard work instead of rest. His wisdom spoiled and his stature was diminished. It caused him weakness instead of strength; instead of wheat, thorns came forth. Instead of eternal life, death; instead of light, the shadow of death. With all this the Lord raised the power of the upper beings, and worsened the power of the lower beings. For the upper beings were fed without toiling, while the lower ones had to make do with pain and suffering. He gave the upper beings on high eternal life for all their generations, but to the lower ones short lives, days flying swifter than a runner. (Job 9:25.) This is the striking parable that our rabbis brought in Bereshit Rabba on the verse: “the earth was unformed and void[tohu ve-bohu].” (Gen 1:1.)
It is like a king who acquired two slaves, both with one and the same contract and price. He decreed that one would eat from the king’s stock for free, and that the other would have to work for his food. So the latter sat wondering and confused [toheh ve-boheh]. (A pun on the Hebrew tohu ve-bohu – “unformed and void” – in Gen. 1:1.) He said, ‘Both of us were acquired by one and the same price and contract, yet that one is fed from the treasury. But I, if I don’t work, I don’t eat. I am astonished! Likewise the earth sat wondering and confused. (Ber. R. 2:2.)
What brought this commentator to this difficulty was because many treated the verse “In the beginning God created (bara)” (ibid. 1:1) as if it was written “At the beginning of God’s creating (bero) the heavens and the earth, the earth was empty (tohu) and void (vohu)” – it did not exist, meaning there was no earth. Similarly, “darkness” is the absence of light, meaning there was none. ( According to this interpretation nothing existed prior to the creation of light. So the first created condition was light, followed by darkness at night. Thus a 24-hour day consists of light followed by darkness – day followed by night.) But this interpretation is completely incorrect. Because why did he need to mention the heavens since it did not state that they were nonexistent like the earth? Also, from a grammatical point of view, why is there an added vav (“and”) to the word “veha’arez”? This is not the same as the extra vav found in verbs, as in “On the third day Abraham lifted (vayisa) his eyes” (ibid. 22:4), “he abandoned (vaya’azov) his servants” (Exodus 9:21). They are like the weak fe in Arabic, for Arabic forms are similar to those of the Holy Tongue (Hebrew). However, no vav is added to nouns. Also, according to this interpretation the wind and the water were not created, ( No mention is made of the creation of air and water, even though they are referred to in verse 2.) yet it is written in the book of Psalms with regard to both of these “for He commanded and they came to be” (148:5). ( The verses in Psalms are: “Praise Him, heavens of heavens (the sphere of fire), and waters that are above the heavens. They should praise the name of God, for he commanded and they were created” (148:4–5).) Even darkness was created, as it is written “who forms light and creates darkness” (Isaiah 45:7).
The truth is that Scripture mentions the heavens and the earth because they form one globe, with the heavens like the circumference and the earth like the point at the center. ( Ibn Ezra is of the opinion that the “heavens” spoken of in Genesis refer to the lower sky, the atmosphere that is immediately above the earth. Genesis does not speak of the spheres of planets and stars that encompass the earth. See Ibn Ezra’s commentary to Genesis 1:1–2.) Now the earth was covered with water from all sides, as it is written “they will not return to cover the earth” (Psalms 104:9), and the wind surrounds the waters. ( Thus the lower world consists of four spheres, each one encompassing those below it. Their order from innermost to outermost is: earth, water, air, and fire. The ancients believed that everything in the lower world, the world below the moon’s sphere, is composed of four elements – fire, air, water, and earth. This lower world is the subject of Creation in the book of Genesis.) These are the four elements, namely, the heavens, earth, wind and water, for the heavens correspond to fire. Similarly we find “To make a weight for the wind and He counted the waters by measure” (Job 28:25), “For He gazes to the edges of the earth, under all the heavens He sees” (ibid. 28:24). Similarly, “Who measured the waters with his fist and counted the heavens with a span, and all the dust of the earth in a measure… who counted the wind of God” (Isaiah 40:12–13). Again, “Who ascended to the heavens and descended” (Proverbs 30:4), and the other three follow the word “heavens.” ( The verse reads: “Who ascended to the heavens and descended, who gathered wind in his fists, who bound the waters in a garment, who erected the ends of earth” (Proverbs 30:4). Here again, the four basic elements are enumerated.) Also, “The sun shines” (Ecclesiastes 1:5) corresponds to the heavens, “and the earth remains forever” (ibid. 1:4), “round and round goes the wind” (ibid. 1:6), “all the rivers go to the sea” (ibid. 1:7). Since the circumference, which is the heavens, and the center, which is the earth, were created, so too all that is between them was created.
The meaning of “was empty and void” (“tohu vavohu”) (Genesis 1:2) is that it contained neither man nor animal. As Jeremiah explains, “I saw the land and it was empty and void (tohu vavohu)” (4:23), for which he explains the meaning afterward by saying, “I saw and there was no man” (ibid. 4:25) nor “animal” (ibid. 9:9). Similarly, “like the light of the seven days” (Isaiah 30:26) is an explanation of “sevenfold” (ibid.). Also, “that which I will be” (Exodus 3:14) explains “I will be” (ibid.). I have already explained the mystery of “sevenfold.” ( In his Alternative Commentary to Genesis (1:14), Ibn Ezra explains that the light increasingly intensified over the seven days of Creation, hence “sevenfold” means that there were seven stages to the light.) Our Rabbis hinted at this when they said that on the fourth day the luminaries were hung (Hagiga 12a). How admirable to the intelligent is the choice of the word “hung.” ( The description of Creation in the book of Genesis deals only with creation of the lower world, the world of generation and decay, and it does not expound on the creation of the heavenly bodies. So all Scripture tells us about the heavenly bodies is that they were “hung” and visible to the lower world.) Thus the words of Jeremiah disprove those who say that “tohu vavohu” means that there was no earth.
Considering all the efforts made in the Bible to combat tendencies toward idol-worship, the fact that the first commandment given to the Jewish nation should be the sanctification of the moon, seems puzzling. The ceremonies connected with observing this commandment raise the specter of this being akin to idolworship. There are special sacrifices in the temple, benedictions must be recited only when the moon is visible, hallel must be recited; all these observances must seem strange to the uninitiated. Rashi's statement in Genesis 1,1 that the Torah could really have commenced at this point, were it not for the fact that G-d wanted the nations to know that the Jewish people have a valid claim on the land of Israel, is even more puzzling when viewed in light of the above. Even stranger is the observation of Ben Azzai (Chullin 60) that the Almighty decreed a male goat to be offered on the new moon, to atone for the fact that he had diminished the size of the moon. Anyone who dares to withhold from a people items long considered as life sustaining such as bread, milk etc., must be prepared to face the wrath of the people. It requires skill and wisdom to teach that people that the very things which they had for long considered to be life sustaining were in fact most detrimental to their continued wellbeing. In Jeremiah Chapter 44, we find that the people upraid the prophet for warning them against idolworship, that they claim that their recent troubles had been due to their having forsaken their former idols. In such circumstances, one needs to enlighten a few intelligent leaders of the people about the true nature of things, and hope that these leaders in turn will be able to persuade the masses, once they themselves have been convinced of the error of their previous thinking. Idolatry can be divided into three kinds: 1) Belief that the object worshipped is itself a deity; in that event worship of that deity is the real thing. 2) One considers the object in question as close enough to the real deity to exercise some influence on said deity's decision-making process; in that event one worships the object as a sort of intermediary. One hopes that the object worshipped will intercede on one's behalf with the inaccessible deity. In such instances, worship is not a form of adulation, but rather a form of labor, service. 3) One worships the object in question only for the specific visible function it performs; one considers the continued performance of that function by said object as vital to the welfare of the worshipper. In this latter case, worship is merely a form of thanksgiving. All of the above, has been fully explained by Maimonides. When we consider the kiddush hachodesh legislation, the sanctification of the new moon, and the commandment concerning the observance of a leap year, i.e. an extra month at certain intervals, we observe that the mitzvah addresses itself 1) to the moon itself; 2) its motion, its movements; 3) the unique ritual involved. The moon itself, after reflecting progressively more light until full moon, reflects progressively less light until at the end of its cycle it does not reflect any light at all. It proves by its behavior that it is not a primary source of light at all. Astronomy has proved that unless the face of the moon is turned towards the sun, it cannot reflect any light. This teaches the Jewish people that the moon cannot possibly be a deity, since it has nothing of its own to contribute. Deities, by definition, are givers, not recipients. During a lunar eclipse, when neither face of the moon reflects anything, its impotence as a possible deity is demonstrated even more forcibly. What is valid for the moon, is equally true of other heavenly bodies, even the sun, since the sun's light too is eclipsed from time to time. As the prophet exclaims, "Do not be scared for they cannot cause any harm" (Jeremiah 10,5). At the time of the new moon, both moon and sun appear close to one another in the West around sunset time; it seems clear to the beholder that both follow a path imposed upon them, that they are not free to move in the direction of their choice. Which free individual moves forever in a single direction? In the third aspect of the mitzvah of kiddush hachodesh, we are no longer concerned with the moon or its orbit, but rather with the use we can make of it for the needs of our calendar. Since our holy days are determined in large measure by the calendar, the Almighty uses the moon to demonstrate His sovereignty over it. Jewish law provides leeway to use the moon in such a way that it accomodates itself to the needs of the Jewish people, instead of the other way around. The outstanding example of this phenomenon is found in Rosh Hashanah 20, where we are told, "When it is like this, sanctify!" This means that only when the moon is visible can the ceremony be performed. Since the moon is a minimum of eighteen hours into its new cycle before it becomes visible, we do not actually welcome the arrival of the new moon on time. Should the astronomic time for the new moon be less than eight hours before sunset, the ceremony is delayed for fully twenty-four hours. In such an event, the festival of the new moon would actually not be declared until forty-two hours after its advent. All this shows clearly that to think that any star or heavenly body has dominion over the Jewish people, is completely erroneous. On the contrary, if we follow Saadiah Gaon, that visual observation of the new moon has never been a factor determining when Rosh Chodesh would be declared, the mitzvah would demonstrate that we can exert influence on the calendar. The Torah grants the Jewish Supreme Court the right to proclaim the dates of the Jewish holy days, although calendar dates have been spelled out in the Torah. This means that the Jewish Supreme Court has the authority to manipulate the calendar to suit its purpose. "The seasons of the Lord which you will proclaim they will be My seasons" (Leviticus 23,4). The Almighty said in effect, "Even if you err, or even if you deliberately change the correct date by manipulation of the festival of the new moon, My holy days are yours to determine." The elders who are charged with the intricacies of the new moon observance, and who cannot fail to realize that this commandment is the very antithesis of idolworship, will in turn persuade the people of this profound truth. The reason that we add songs and praises to the Lord in our liturgy on that day, is to reflect the awareness that He alone is Master of the Universe, and all that exists therein. Rashi's comment that the Torah could have commenced with this chapter now becomes clearer. Had we not read about the creation and the whole book of Genesis, and only used the commandment regarding the new moon as our introduction to G-d as the sole ruler of the universe and the prime Cause and Creator, that would have been quite sufficient. The unchanging nature of the orbits of all the planets testify to their very impotence as potential deities. The male goat offered as a sin offering is to atone for any lingering subconscious doubts that may have been entertained about the true nature of the heavenly bodies. Isaiah 5,12 castigates those people who, while enjoying all that life has to offer to the senses, fail to give thought to the handiwork of the Lord. Anyone who does not conduct himself properly, is somehow influenced by the thought that the Lord does not observe his conduct. This is a form of heresy which requires the powers of atonement inherent in the offering of the male goat.
(1) The first principle to be appreciated in order to hold a true belief in the creation of the universe ex nihilo, a belief upon which all the other dogmas of faith are based, is the belief in the ability of the Creator to exercise His will upon all creatures in all spheres of the universe, and His ability to create new facts in heaven and on earth for the benefit of His followers, or to the detriment of His enemies. (as explained in connection with the story of the creation and the deluge) We are exhorted to observe the Sabbath by refraining from activity since in this way we testify to the fact that creation commenced from an absolute void. (4) One could ask that since chidush, a new creation is essentially an activity, should it not best be remembered by our observing the six days of creation (the work week) as a memorial to that fact, since that is when the activity took place? When we examine the concept of rest more closely, we realise that what best testifies to the concept of creation ex nihilo, is that from which He has already rested ever since; only that kind of creative activity is not ongoing. This excludes evolutionary changes that start from somewhere rather than from nowhere, and are going on forever. Therefore the Torah writes on the occasion of the very first Sabbath, "for on that day He desisted from all His work which He had created to be carried out in an ongoing fashion i.e. la-assot.” (Genesis 2,3) This is to counter the idea prevalent among some Jews that the story of creation is compatible with the view of kadmut ha-olam, the primacy of matter. This is dealt with in chapter 4. (2) In order to reinforce our appreciation of the special Providence that guides the fortunes of our people through all the miracles G-d has performed, He arranged a second New Year for calculating months and festivals, and handed us the key to this as explained in chapter thirty seven. This is what our sages had in maind when they instituted kiddush, the sanctification of the Sabbath. First we recite: "a memorial to the work of creation," then we follow by reciting "the first of the holy convocations, a memorial to the Exodus from Egypt." The reason that these two remembrances could not be combined in one single phrase is that the Sabbath reminds us of chidush ha-olam, creation ex nihilo which is the foundation that all moadim, festivals have to be based on. These moadim testify to the complete freedom with which G-d conducts history. Had He not created ex nihilo, the moadim could not testify to that fact. The essence of the Sabbath legislation then is to implant in our hearts the belief in chidush ha-olam, from which flows the belief in G-d’s unimpaired Omnipotence. The festivals remind us that G-d’s potential power was in fact translated into practice. Both of these facts are remembered by abstaining from work on the Sabbath, as we will demonstrate in detail. Abstention from work by any person usually consists of two parts. A) The quiet and respite experienced by the person who is prohibited to work. B) The non performance of the labour which would normally have been performed. If one looks only at the first part, it seems that as long as the work that one abstains from could be performed automatically, mechanically, or without causing fatigue to the person performing it, there would be no objection to such work being performed on the Sabbath. On the other hand, if we look only at the second aspect, the fact that the work does not get performed, i.e. consideration of the labourer's fatigue or otherwise, does not concern us. Work prohibition on the Sabbath demonstrates that G-d is concerned with both aspects. On the one hand the Torah writes (Exodus 20,9) "six days you shall labour and do all your work;" on the other hand the Torah writes "the seventh day is a day of rest to the Lord your G-d, you must not do any work etc....because G-d did...and He rested on the seventh day." The repetition of "you must not do any work," clearly shows that the "rest," or "physical fatigue" factor is not the only criterion in the Sabbath observance. The major objective to be achieved by the respite resulting from work abstention, is the chance to reflect on the meaning of the day, and on the revelation in which G-d demonstrated His freedom. Since the word zechirah, remembrance can be applied to matters involving action, whereas the word shemirah suggests matters involving inaction, he Torah uses zechirah when it emphasises respite, i.e. remember to rest!. When the Torah wishes to emphasize abstention from work per se, it uses the word shemirah, "be careful not to do any work!"(see Talmud Berachot 20) The Torah's wording then corresponds to the two objectives of the Sabbath legislation. In the first instance, the Torah writes zachor, reminding us of the need to rest, since it will enable us to appreciate that He blessed the day by instituting rest as a corollary to creation ex nihilo. On the second set of tablets, when the major objective is abstention from work, cessation thereof, the term shamor is appropriate. So is the reminder that we were not able to cease work while enslaved in Egypt. For this reason the Torah adds in that instance "in order that your servant rests just like you," a comment not found on the first set of tablets recorded in Parshat Yitro. In response to the freedom G-d had displayed in practicing hashgachah peratit, personal guidance of the Jews' fates in Egypt, we are told "Therefore the Lord your G-d commanded you to keep the Sabbath day." This is going a step beyond the injunction in Yitro which merely said "therefore G-d blessed the Sabbath and sanctified it." Since the major significance lies in the menuchah-nefishah-shavat aspect, the men of the great assembly when referring to the Sabbath in our prayers, always call it "this day of rest," not just "Sabbath," since that latter word combines rest and non-activity in equal measure. By this little addition of "this day of rest," we know that this is the major factor. Therefore, on the first tablets it says "He rested" on the seventh day, to counter the non believers in creation ex nihilo. Similarly, Onkelos translates Leviticus 25,5, "it shall be a year of Shabbaton for the land," as "a year of idleness, abstention from work." But the words “shabbat shabbaton lashem,” he translates as "a day of restfulness" (ibid verse 4) Since we have established rest and relaxation as being associated with the word zachor, and the abstention from work with the word shamor, and it is clear that abstention from work will lead to rest and relaxation, our sages said that these two terms were uttered simultaneously. (Psalms 62, 12) "One thing the Lord has spoken, I have heard the dual meaning." This refers to the total of textual variants between the first and the second sets of tablets. This also answers the question raised by Maimonides that belief in creation ex nihilo depends on the ability to perform changes, and the ability to perform changes in nature depends in turn on the ability to create ex nihilo. To illustrate: Reuben gave Shimon a dollar to fulfil the mitzvah of tzedakah. He also wanted to express his compassion with Shimon in this way. If we remove one of the two reasons, the mitzvah was fulfilled although some element of it had been lacking. In the first set of tablets there is a causal relationship between the reason for the mitzvah and the mitzvah itself. Without the zechirah remembrance, the mitzvah becomes meaningless; in the second set of tablets (ten commandments) the reason merely becomes subordinate, i.e. "therefore G-d commanded you to do." The mitzvah will be fulfilled, la-assot by its very performance, regardless of the reason associated with it.
Our opening Midrash reflects the same theme. Although all of Israel had contributed in providing the various sections of the tabernacle and its furnishings, when it came to assembling it, the people could not manage, whereas Moses unassisted did manage. The people's contribution then consisted only in preparing the material, providing the basis for the tabernacle's ultimate form, to be erected when it would be ready for use. We find a parallel at the time of the creation of the universe. During six days of creative activity, G-d created all the individual parts and sections of the universe. On the seventh day though, the Torah says "heaven and earth had been completed," this referred only to its constituent parts, not to the whole. Subsequently, "G-d completed on that day," something which follows the statement of "and the heavens and the earth had been completed." Similarly, we find in connection with the completion of the work of the tabernacle "all the work on the tabernacle had been completed," whereas afterwards we read "Moses erected it." Most of this has been explained in chapter four. Midrash Tanchuma points out many parallel expressions employed by the Torah both during creation and during construction of the tabernacle. The common denominator is that the former is a macrocosm whereas the latter is a microcosm designed to mirror the universe. If Moses had been unaware that his face emitted rays, and the fact that he alone could erect the tabernacle is remarkable, it reflects the idea that or with the letter ayin and with the letter aleph can be used interchangeably. The Divine, inner light illuminating the soul of Moses, was visible in the form of his skin giving off a glow, sending out rays.
In the Middle Ages, under the influence of rationalism and the polemic with Christian biblical interpretation, a sharp distinction was made between derash, the midrashic meaning and peshat, the literal, grammatical or historical sense. For the first time commentators such as Abraham Ibn Ezra, Rabbi Shmuel ben Meir (Rashbam) and Rabbi Joseph Kara attached independent dignity to peshat, the “plain sense of things.” However, even for such commentators midrash retained its primacy as authoritative reading. Thus Rashbam, in a passage explaining his methods, writes that “the main point of the Torah” is to teach the laws and ethical principles derived by midrash. He confesses that his own concern, which is to seek “the deep plain sense of Scripture,” is of secondary significance. (Rabbi Shmuel ben Meir, Commentary to Genesis 37:2; see also his comments to Genesis 1:1.) Or as we might put it, if Torah yields a multiplicity of meanings, the plain sense is certainly one of them, (See the interesting, if speculative, comments of David Weiss Halivni, Midrash, Mishnah and Gemara (Cambridge, MA: Harvard University Press, 1986), 105–15.) but what is normative for the life of the community is the midrashic tradition. What is more, a clear polarity between derash and peshat is unknown to the early sages. In a masterly essay, Raphael Loewe has shown that though the term peshat was used by the rabbis of the talmudic age, it referred not to the “literal” but rather to the recognised, accepted or authoritative meaning. (Raphael Loewe, “The ‘Plain’ Meaning of Scripture in Early Jewish Exegesis,” Papers of the Institute of Jewish Studies (Jerusalem: Magnes Press, 1964), volume 1, 141–85.)
An extreme expression of this is to be found in a midrash cited by Rashi at the beginning of his commentary to the Torah. “Rabbi Yitzchak said: the Torah should have begun with the verse, ‘This month shall be to you the first of months’ [Exodus 12:2] which is the first of the commandments given to Israel.” (Rashi, Commentary to Genesis 1:1; Midrash Tanchuma [Buber], Bereishit, 13.) Behind Rabbi Yitzchak’s remark is the assumption that the Torah is essentially a book of commandments, and should therefore have begun with the first command addressed to the children of Israel. This implies a remarkable indifference to factual information, for it contemplates a Torah which omitted without loss the narratives of creation, the flood, the patriarchs, the exile and the first stages of exodus. The suggestion is not to be taken at its face value, for Rabbi Yitzchak was aware that the Torah did not begin in middle of the book of Exodus. But it reveals an essential characteristic of midrash. When the sages ask, “Why was this written?” or “Why was this passage placed next to that?” their typical answer is not “Because that is how things happened,” but “To teach you that…”
The two passages cited from the Zohar conclude with the interpretation of the concepts according to the Kabbalah. Therefore R. Moshe Cordevero (R. Moshe Cordevero [5282 (1522 CE) – 5330 (1570 CE)], was one of the leading Kabbalists in the city of Safed.) in his text Pardes Rimonim, which is based entirely on the teachings of Kabbalah, in the portion entitled Shaar Miut HaYarei’ach (“The Portal of the Diminishment of the Moon”), cited these two passages at length. He interpreted them – and continuing that approach, also the passage from Tractate Chulin cited above – according to the teachings of Kabbalah. I, however, will do the opposite, for the passage in Chulin lends itself (more) to an interpretation according to its simple, literal meaning (pshat). True, the concluding portions of the passages from the Zohar follow the approach of the Kabbalah. Nevertheless, I found it possible to understand the initial portions of these passages according to their simple, literal meaning, and it is proper to do so. Although Scripture alludes to sublime realms, it speaks about matters on this lowly, earthly plane. (The wording used by Tosfos Yom Tov is found in the commentary of Ramban (Bereishis 1:1) and Rabbeinu Bachaya (Bamidbar 32:3). In contrast to this, Rama of Fano [R. Menachem Azaria of Fano, [5308 (1548 CE) - 5380 (1620 CE)], a leading Italian sage and Kabbalist in his text Asarah Maamaros (the maamar entitled Chikur Din, sec. 3, ch. 22) and Shalah [R. Yeshayahu HaLevi Horowitz 5325 (1565 CE) – 5390 (1630 CE), a sage who lived in Prague at the same time as Tosfos Yom Tov, but later moved to Eretz Yisrael] in his text Shalah, (p. 13b ff., 161a ff.), switched the order of those words. These sages phrase the quote: “The Torah speaks in the sublime realms and alludes to this lowly earthly plane.” Thus, Rama and Shalah imply that the primary dimension of the Torah is its mystical truth that reveals a higher spiritual reality. That spiritual reality is reflected in the events and laws recorded in the Torah. By emphasizing the original wording used by Ramban, Tosfos Yom Tov is highlighting that the wording Rama and Shalah used could lead to a wrong approach. One could understand that their intent is that the ultimate truth of the Torah is the teachings of Kabbalah, and the Written Law and the mitzvos are mere reflections of those sublime truths. Furthermore, by basing his text on pshat, Tosfos Yom Tov underscored that it is the Torah as it exists on this physical plane – the simple, literal meaning of the narrative and the laws – that deserves precedence. Certainly, the simple meaning of the Torah’s narrative and laws reflects higher truths, but those higher truths are expressed through study and observance on this physical plane.) This is reflected in the approach of most commentaries, and is summarized in the above-quoted principle that “The interpretation of a Scriptural phrase never departs from its simple, literal meaning,” as Mar bar Ravina ( The standard printed text of the Talmud attributes this teaching to Mar bar Rav Huna. However, there are texts which attribute it to Mar bar Ravina. Apparently, Tosfos Yom Tov was referring to these texts.) recorded in Tractate Shabbos. (Shabbos 63a.) If so, everything said concerning any verse should be interpreted according to its simple, literal meaning.
Behold, it is very obvious to anyone who knows Torah, that the account of the works of creation in the Torah is presented in extreme brevity. The Sages said in Midrash Rabbah, “It is impossible to relate what happened at Creation to people of flesh and blood. Therefore Scripture concealed it by beginning with 'In the beginning did God create'.” The basis of this statement is that the Torah only relates that which is relevant to our planet, and even then, only those matters that would be understood as having an ethical aspect, that touch on straightening the ways of man, in his outward behavior and his inner emotions.
5 And furthermore you should know, that when the Holy One brought the plagues upon Egypt, he struck them in all divisions of the world, for just as we have said that the plagues came upon them from below, above, and in the hollow (on the surface) of the world, so too they came upon them in all the divisions of the world. There are ten divisions to the world and they are the ten divisions that the Holy One created in the six days of creation. Each division had its own statement and these are the ten statements with which the world was created, for "Bereishit" was also a statement as is stated in Masechet Rosh Hashana (32a). Even though the plagues did not come upon them in the order fo the statement with which the Holy One created the world for each one has its own order, that is because with regards to the plagues, each plague was always more severe than the previous on for you wouldn't make one severe plague followed by one that is not as severe. Therefore they went from least to most (severe) and this is what causes the change in the order of the statements.
The Plague of the Firstborns corresponds to the statement of "Bereishit," for a firstborn is the first of those that come after it and it corresponds to the statement of Bereishis which was the beginning of creation as well. They are both beginnings. Just as the plague of the firstborns was equal to all the other plagues, so too, the statement of "Bereishis," was equal to all the other statement - so we find in the Midrash.
THERE is a difference between first and beginning (or principle). The latter exists in the thing of which it is the beginning, or co-exists with it; it need not precede it; e.g., the heart is the beginning of the living being; the element is the beginning of that of which it is the basis. The term “first” is likewise applied to things of this kind; but is also employed in cases where precedence in time alone is to be expressed, and the thing which precedes is not the beginning (or the cause) of the thing that follows. E.g., we say A. was the first inhabitant of this house, after him came B; this does not imply that A is the cause of B inhabiting the house. In Hebrew, teḥillah is used in the sense of “first”; e.g., when God first (teḥillat) spake to Hosea (Hos. 1:1), and the “beginning” is expressed by reshith, derived from rosh, “head,” the principal part of the living being as regards position.
The Universe has not been created out of an element that preceded it in time, since time itself formed part of the Creation. For this reason Scripture employs the term “bereshit” (in a principle), in which the beth is a preposition denoting “in.” The true explanation of the first verse of Genesis is as follows: “In [creating] a principle God created the beings above and the things below.” This explanation is in accordance with the theory of the Creation.
You are no doubt aware that the Almighty, desiring to lead us to perfection and to improve our state of society, has revealed to us laws which are to regulate our actions. These laws, however, presuppose an advanced state of intellectual culture. We must first form a conception of the Existence of the Creator according to our capabilities; that is, we must have a knowledge of Metaphysics. But this discipline can only be approached after the study of Physics: for the science of Physics borders on Metaphysics, and must even precede it in the course of our studies, as is clear to all who are familiar with these questions. Therefore the Almighty commenced Holy Writ with the description of the Creation, that is, with Physical Science; the subject being on the one hand most weighty and important, and on the other hand our means of fully comprehending those great problems being limited. He described those profound truths, which His Divine Wisdom found it necessary to communicate to us, in allegorical, figurative, and metaphorical language. Our Sages have said (Yemen Midrash on Gen. 1:1), “It is impossible to give a full account of the Creation to man. Therefore Scripture simply tells us, In the beginning God created the heavens and the earth” (Gen. 1:1). Thus they have suggested that this subject is a deep mystery, and in the words of Solomon, “Far off and exceedingly deep, who can find it out?” (Eccles. 7:24). It has been treated in metaphors in order that the uneducated may comprehend it according to the measure of their faculties and the feebleness of their apprehension, while educated persons may take it in a different sense.
And as I explained this introduction, I say, for our blessed God has informed us that all things are renewed, and He renews them not from a thing, as it is said (Genesis 1:1), "In the beginning God created," and also, "I, the Lord, make all things, stretching out the heavens by Myself." (Isaiah 44:24) This truth, we have received through signs and miracles. Afterward, I examined this matter, asking whether it is affirmed through investigation as it is affirmed through prophecy? And I found it to be so from various perspectives. I will briefly summarize four evidences:
If so, the foundation of creation and its perfection is contingent on perfection of humility. The Sages, of blessed memory, stated the following in Bamidbar Rabba, concerning the verse “In the beginning God created” (Bereishit 1:1.) : “That is what is written, ‘Your care has made me great.’” (Tehillim 18:36.) Normally, a human king mentions his name and then his accomplishments. But the Lord, blessed is He, mentioned His accomplishments and then mentioned His name. ( Mentioned His name: The Sages in the Midrash Rabba teach the following idea: In the verse, “In the beginning God created,” the word “beginning” precedes the word “God.” This teaches that God acts humbly, as it were, by placing His actions before His name. Therefore, it is specifically the trait of humility that makes one great.) Since humility is the foundation of the ultimate perfection of the creation, the exalted One alluded to it in the opening of the holy Torah.
And the context is that the holy Torah is His (blessed be He) speech, and by the utterances of His (blessed be He) mouth during the creation event, were all the worlds created; that by sequencing the metamorphoses of the combination of letters according to the sequence of the two hundred and thirty-one gates, front and back, that are in the statement “In the beginning created…” [Bereshit 1:1], were the worlds emanated and created, the highest of the high, myriad, in their every arrangement of how they are situated, and the details of their contexts, and everything integrated within them. And so too with each and every utterance in it, according to the method discussed previously, all the details of the species and the contexts in that variety were created, about which that utterance was mentioned.
From the aspect of this lack which is inherent in the creation were born these four empires, who took royalty/kingship/dominion from Yisrael. As this nation [Yisrael] was created for the Glory of Hashem, as it's written: (Isiah 43:21) "This nation I created to speak of my praise". These four empires that inherited rulership from Yisrael detract from the glory of Hashem in the this lower world. For even if one is to find something within them which augments the honor of Hashem's name, as we will explain, for [as people say to a hornet] neither any of your stingers nor any of your honey does Hashem desire, for the essence of his Glory is when Hashem is One in his world and there is none beside him, and this particularly the other nations diminish. No nation was created for this with the exception of Yisrael, for they also are one, as is hinted at in the verse: (Isiah 43,21) "This nation I created to speak of my praise". For in this verse is the phrase "This Nation" ["עם "זו], and the Gematria of the word זו is 13, which is the also the Gematria of the word One [אחד]. For Yisrael are 13 tribes including the tribe of Levi, for Ephraim and Menashe are two (Of the twelve brothers, Yosef is split into his two sons which makes 13). And thus, we find a parallel between the word One [אחד] and the tribes. The Tribe of Levi is a singular tribe and separated from all the other tribes, and it a tribe unto itself, and it is represented by the א [Aleph] in the word אחד [One], for א represents singularity [as the Gematria of Aleph is 1]. And the ח [Chet] corresponds to the children of the Foremother [Rachel and Leah] for they are eight outside of Levi [Reuven, Shimon, Yehuda, Issaschar, Zvulin, Binyamin, Ephriam, Menashe] and this is hinted at in the ח of אחד. The other 4 [ד] are the children of the maidservants [Billah and Zilpah who gave birth to Gad, Asher, Dan, and Naftali]. There the verse says "This Nation" ["עם "זו] to allude to the Oneness of Yisrael, "they will speak of my praise" the essential praise here is that Hashem should be One with nothing besides. This [the number of tribes] is not accidental but purposefully done by Hashem from the outset of creation, for this nation [Yisrael] testifies that Hashem is One, as it is said in the Midrash that Yisrael testify about Hashem that he is One. We don't have room to expand on this idea here. But the four empires nullify the unity of God in the world, for the take rulership from Yisrael, and they [Yisrael] testify on the Unity of Hashem. Therefore, at the end of the four empires, when Kingship/Royalty will return to Yisrael, the following is written (Obadiah 1:21): "For liberators shall march up on Mount Zion to wreak judgment on Mount Esau; and dominion shall be the LORD’s." and in (Zecharia 14,9) "Hashem will be King over all the world - on that day Hashem will be One and His Name will be One." And this is as we have said, that the empires are four and this number represents a deviation from Unity. For a central point which has no sides and is singular is One, as is known, and it is impossible that there could be two corresponding to a center, for a center is one and one alone. And the directions are divergent, for this one stretches to the East, and this one the opposite direction to the West, and this to the South and this to the North. If you think deeply you will realize that these four directions are definitionally divergent, and therefore they are the antithesis of Unity. As such, Yisrael is concealed in a hint in the verse at the beginning of creation: " בראשית". [This word, the first in the Torah, classically translated as "in the beginning" is deeply problematic from a grammatical standpoint. The Maharal quotes Rashi quoting the Midrash on how to resolve this conflict with a different translation]. For the sake of Yisrael was the world created! They are the primary dependent entity created by Hashem, and therefore it is appropriate that they be hinted to at the beginning of creation. A similar idea is seen in the hinting of the four empires, which is a result of a definitional lack found in the creation through its inherent lack of being created [as we have at length seen above].
The Torah summons us to view heaven and earth and speaks "from heaven to earth, from earth to heaven, everything which thou seest existing,when it came into existence, בראשית ברא אלהים in its beginning God was active as its creator. Seest thou the heaven in its eternally silent, unchanging course, bearer of light and heat and all the motive forces of our earth, supporter of the earth-world, seest thou it with its millions of starry worlds, or resplendent with the refulgence of the magnificently radiant sun-ball, or the earth, the swift runner, with its eternal circles of originating and passing away, of blooming and withering, of life and death, eternally struggling from ceasing, fading, and death, to ever new existence, bloom, and life; dost thou see it with its millions of productions, stones, plants, animals, all of which it produces, nourishes, and again takes back into its bosom; dost thou see the light, the messenger of heaven to earth, which coaxes all to life and leads from life, through which thou seest everything which is, and everything arrays itself for thee in resplendent colors; dost thou see the firmament spread out around the earth, which receives the ray of light, and alters it to suit the necessity of the earth, in which the clouds move and water the parched earth, the thirsty grasses, and beasts, and men? Seest thou the universal ocean, with all-encompassing arm of flood embracing the earth, or the springs which burst forth from the fissures of the rocks and flow on as rivulets, brooks, and mighty rivers? Dost thou rejoice in the firm surface of the earth upon which thou walkest safe and secure together with thy dear ones; hast thou pleasure in its meadowy expanse or its leafy trees, or in all the living beings which stir so animatedly in the waters and in the air, or dwell with thee on earth ? Dost thou see sun, moon, and stars, which from their celestial positions above thee regulate the times of day and month and the seasons of the year, and determine the recurring periods of waking and sleep, of rise and fall, of bloom and decay on earth?
Having made this distinction, we can use it to understand the different perspectives from which Adam’s creation is seen in the two accounts. The first, using the name E-lohim alone, is a universal description not only in the sense of being less detailed, more general than the second, but in the important sense of being intelligible (and addressed) to all men irrespective of the value systems in which they stand. (This could in any case be inferred from Rashi’s comment on Genesis 1:1, that the Torah begins with an account of the creation of the world so that Israel should be able to justify their inhabiting the land of Canaan to the “nations of the world” when the latter complained that they had no territorial right to it. This clearly supposes that Genesis 1 was addressed to “the nations of the world” and not to Israel alone). But the second, invoking the four-lettered name of the God of Israel, describes the special relationship between man and God, the relationship that can only exist between man and the unique God. In other words, the first articulates the nature of homo sapiens; the second homo religiosus.
In the words of our sages, there are many statements that require evidence and interpretation, such as in Pirkei Avot (3:4) "One who is awake at night" [referring to studying Torah at night], and in Pesachim (111a) "And [he] drank water" [referring to the wisdom of measurements]. And the matter of the letter of the daughter of the voice [the Shekhinah] is derived from the laws of the constellations. And the matter of the moon and its relationship with the sun is derived from the wisdom of the constellations. Similarly, many things in the Scriptures require interpretation, as mentioned by Kohelet regarding the four elements, which are the heavens, the earth, the wind, and the dust. It is written (Kohelet 1:5) "And the sun rises and the sun sets" corresponding to the heavens, (Kohelet 1:4) "And the earth stands forever," (Kohelet 1:6) "And the wind goes round and round," and it does not come to an end, (Kohelet 1:7) "All the rivers flow into the sea," and these four are mentioned in the portion of Bereishit (Genesis 1:1) "The heavens and the earth," (Genesis 1:2) "And the spirit of God hovered over the waters." And similarly, in Isaiah (40:12), "Who measured the waters in the hollow of His hand and marked off the heavens with a span, and calculated the dust of the earth in a measure," and in Psalms (104:2), "He stretches out the heavens like a curtain, He lays the beams of His chambers on the waters," and His angels are the winds that roam over the water. And likewise, in Psalms (33:7), "He gathers the waters of the sea together as a heap; He sets the deeps in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him." And similarly, it is mentioned in Psalms (33:6) regarding the word of God, "By the word of the Lord the heavens were made, and all their host by the breath of His mouth." And similarly (Job 28:25), "To establish a weight for the wind and apportion the waters by measure." For He looks to the ends of the earth and sees under the whole heavens. And thus it is written (Proverbs 30:4), "Who has ascended to heaven and come down? Who has gathered the wind in His fists? Who has wrapped up the waters in His garment? Who has established all the ends of the earth? What is His name, and what is His Son's name? Surely you know!" And thus it is written elsewhere (Job 38:18), "Have you comprehended the expanse of the earth? Declare, if you know all this!" And all is prepared for the understanding one. And many such things are mentioned at the end of the Book of Psalms, as fire and hail, snow and mist, stormy wind fulfilling His word. And thus the waters are above the heavens, and how the luminaries and the stars are in one expanse, and all is true. And the sages of the Talmud in our generation are diverse in their approaches. There are those who delve into matters of prohibition and permission, and there are those who possess knowledge of the Midrashim, and they too provide new insights and seek meaning for every word, whether surplus or lacking. And now, let me state a general principle: Know that the prophets do not guard the words themselves in their years; rather, they guard the meanings alone, which are the essence, as in the words of Eliezer (Genesis 24), "The Lord, before whom I have walked, will send His angel with you." And Isaac said to Esau (Genesis 27), "So that my soul may bless you before I die." And Rebekah said (Genesis 27), "So that I may bless you before the Lord before my death." And in the dream (Genesis 41), "Handsome in appearance and robust in form," and in the interpretation, it is not stated thus, but to Balaam (Numbers 22), it is said, "You shall not curse them at all, and indeed, you shall bless them." And in the words of Moses (Numbers 21), "And he sent messengers to Sihon, saying, 'Let me pass through your land; I will not turn aside into field or vineyard.'" But Moses changed it and said, "We will not pass through the field." And it is written (Exodus 32), "Now, leave Me alone, and let My anger flare up against them, that I may consume them." But Moses changed it and said, "Turn from Your burning anger and relent from this disaster against Your people." And there are many such instances. And behold, in the Ten Commandments (Exodus 20), "Remember" (Deuteronomy 5), "Observe" (Exodus 20), "You shall not covet" (Deuteronomy 5), "You shall not desire" (Exodus 20), "And any false oath" (Deuteronomy 5), "And any vain oath." The letters 'vav' (ו) in "Avnei" (אבני) are missing, and Moses changed it to have a 'vav' (ו). Also, "You shall not commit adultery" - this is an addition and a rebuke, and the intelligent one will understand.
At that time. The intention is to explain the end of the verse [In the beginning] God created [heaven and earth] (Gen. 1:1). The passage states, “At that time when he is dry and she is dry.” This indicates that after the emanation which had been deposited with it has been expended and no [further] emanation reaches it, the “river” will also be dry and parched. Thus “he is dry and she is dry.”
In the beginning (Gen. 1:1).
[Sec. 21] 43. [The beginner] must also know that there are holy Names inferior to these. They are similar to appellations for them. [Thus] they have ascribed to Keter the Name Araryta, and to Ḥokhmah the twenty-two [Hebrew] letters with [the suffix] yah, like this: ayah, byah, etc. This [Name] designates the three first [sefirot] together: Khuzu Behokhsaz Khuzu. To Ḥesed belongs the seventy-two letter Name which comes out of the verses He traveled … he came… he pitched (Exod. 19:2). It contains 216 letters like the numerical [equivalent] of aryeh in Ḥesed. Gevurah has the forty-two letter Name which comes out of [the verses] from In the beginning (Gen. 1:1) to the bet in bohu (“void”), [equaling] forty-two letters. They constitute seven Names corresponding to the seven sefirot.
Chapter 3 explains how our Kaballah [understanding of the Sefirot] is ten, which is supported by the Talmud and other imperatives. There we are [actually] dealing with the notion of the Ten Utterances of Creation (Genesis 1:1).
Ben Azai said, that for a kind of flesh and blood, he is mentioned by his name, however, Hashem is mentioned by what he does, and afterwards, his name is mentioned. As we see (Bereishit 1:1), "בראשית ברא אלהים את השמים ואת הארץ," ['bara' is mentioned before 'Elokim'].
Rabbi Bun said: What is the meaning of the verse (Proverbs 8:23), "I was set up from eternity, from a head, before the earth"? What is the meaning of "from eternity” (מֵעוֹלָם)?" This means that it must be concealed (הֶעֱלֵם) from the world. It is thus written: (Ecclesiastes 3:11), "He has also placed the world in their hearts..." Do not read “the world” (הָעֹלָם), but “concealment” (הֶעֱלֵם). The Torah said, "I was first, so that I might be the head of the world." It is thus written, "I was set up from eternity, from a head." You may think that the earth was before it. It is therefore written, "before the earth." It is thus written (Genesis 1:1), "In the beginning God created heaven and the earth." What is the meaning of "created"? He created everything that was needed for all things. And then God. Only after that is it written "the heaven and the earth."
Rabbi Yanai said: The earth was created first, as it is written (Genesis 2:4), "...earth and heaven." They said to him: Is it not written (Genesis 1:1), "...the heaven and the earth"? He replied: What is this like? A king bought a beautiful object, but since it was not complete, he did not give it a name. He said, "I will complete it, I will prepare its pedestal and attachment, and then I will give it a name." It is thus written (Psalm 102:26), "From eternity You founded the earth" — and then, "the heavens are the work of Your hands." It is furthermore written (Psalm 104:2), "He covered Himself with light like a garment. He spread out the heaven like a curtain, He rafters His upper chambers with water." It is then written (Psalm 104:4), "He makes the winds His angels, His ministers of flaming fire." Finally, it is written (Psalm 104:5), "He founded the earth on its pedestals, that it not be removed for the world and forever." When He made its pedestal, He strengthened it. It is therefore written, "that it not be moved." What is its name? ‘And Forever’ is its name, and its pedestal is ‘World’. It is therefore written, "for the World And Forever."
Why does the Torah begin with the letter ב? In order that it begin with a blessing (בְּרֵכָה). How do we know that the Torah is called a blessing? Because it is written (Deuteronomy 33:23), "The filling is God's blessing possessing the Sea and the South." The Sea is nothing other than the Torah, as it is written (Job 11:9), "It is wider than the sea." What is the meaning of the verse, "The filling is God's blessing"? This means that wherever we find the letter ב it indicates a blessing. It is thus written (Genesis 1:1), "In the beginning..." The word "beginning" is nothing other than Wisdom. It is thus written (Psalm 111:10), "The beginning is wisdom, the fear of God." Wisdom is a blessing. It is thus written, "And God blessed Solomon." It is furthermore written (I Kings 5:26), "And God gave Wisdom to Solomon." This resembles a king who marries his daughter to his son. He gives her to him at the wedding and says to him, "Do with her as you desire."
Know and have faith that this Name of HaShem-יהו"ה blessed is He, written HaShem-יהו"ה but pronounced Elohi”m-אלהי"ם, brings the quality of judgement-Din into all the Sefirot. Its seat (HaKis’eh-הכסא-86) is the title-Kinuy-כנוי-86 God-Elohi”m-אלהי״ם-86, that is, the quality of Might-Gevurah and Fear-Pachad. From this name (HaShem-יהו"ה, pronounced Elohi”m-אלהי"ם) influence comes to the left side, called God-Elohi”m-אלהי״ם. We therefore must awaken you to an important foundational principle, that wherever you find the title God-Elohi”m-אלהי״ם written in Torah, it sometimes hints at this Sefirah that is written HaShem-יהו״ה and read Elohi”m-אלהי״ם, called Understanding-Binah. A primary example of this is the verse, (Genesis 1:1) “In the beginning God-Elohi”m-אלהי״ם created,” which refers to this Sefirah, as known to those who know intellect and delve to enter the secrets of the received knowledge (Kabbalah). However, this matter is very difficult to understand except through the true transmission of the received knowledge (Kabbalah), which is an oral Torah received from mouth to mouth. (This refers to the secret of the Name HaShem-יהו"ה, the Name of the Essential Self of the Singular Preexistent Essential Being, blessed is He, and the secret of the Holy Tongue-Lashon HaKodesh (Biblical Hebrew), the language that comes out of His Great Name, by which He created his world, as it says (Psalms 33:9) “He spoke and it was, He commanded and it stood firm.” This Secret is the very essence of the Oral Torah that we received together with the Written Torah and has been transmitted from mouth to mouth in every generation. See at length in Ginat Egoz by our author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), The Gate of His Title (Shaar HaKinuy). Also see Vol. 2 & 3 (The Letters of Creation, Parts 1 & 2), and Vol. 4 (The Vowels of Creation).) However, I will hint at it, as follows: (In his great kindness, Rabbi Yosef Gikatilla, gave us direction, in that He already gave us the key to the puzzle by explaining the first verse, that though the title Elohi’m-אלהי"ם is both written and pronounced Elohi”m-אלהי"ם in the verse “In the beginning God-Elohi”m-אלהי"ם created,” in reality, it refers to HaShem-יהו"ה and represents the Sefirah of Binah.)
“In the beginning God-Elohi”m-אלהי״ם created.” (Genesis 1:1) “These are the products of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made the earth and the heavens.” (Genesis 2:4) “HaShem the Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength.” (Habakkuk 3:19) “HaShem-יהו״ה founded the earth-Aretz-ארץ with wisdom-Chochmah-חכמה, He established the heavens-Shamayim-שמים with understanding-Tevunah-תבונה.” (Proverbs 3:19) The signs that includes the whole matter is what our sages, of blessed memory said: (See Gate Two for further clarification.) “Fifty Gates of Understanding were created in the world.” (Talmud Bavli, Rosh HaShanah 21b) “With thirty-two pathways of wondrous wisdom-Chochmah, Ya”h HaShem-י״ה יהו״ה engraved.” (Sefer Yetzirah 1:1. The 32-ל״ב pathways refer to the 32-ל״ב times that the title God-Elohim-אלהי"ם is mentioned in the account of creation, all of which adhere to the same principle mentioned above about the verse, “in the beginning God-Elohi"m-אלהי"ם created.” That is, all 32-ל״ב times represent the Sefirah of Understanding-Binah, which generally is written HaShem-יהו"ה but pronounced Elohi”m-אלהי"ם.)
This also is the secret of the verse, (Exodus 3:6; Also see the Amidah prayer.) “The God of Avraham-Elohei Avraham- אלה״י אברהם, the God of Yitzchak-Elohei Yitzchak-אלה״י יצחק, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב.” That is, so as not to ascribe greatness to the quality of Yitzchak, the verse does not say “and the God of Yitzchak-V’Elohei Yitzchak-ואלה״י יצחק,” but instead, the quality of Yitzchak is subjugated to the quality of kindness-Chessed of Avraham. This is the meaning of, “The two of them went together.” That is, the quality of Yitzchak does not have the authority to go forth until the quality of Avraham argues for merit, and if this was not so, the quality of Yitzchak would destroy the world. (See Rashi to Genesis 1:1 and elsewhere.) This is the secret of the verse, (Genesis 22:1) “And God-Elohi”m-אלהי״ם tested-Nisah-נסה Avraham,” meaning that the name Elohi”m-אלהי״ם gave its banner-Neis-נס over into the hands of Avraham. You also should know that Avraham bound Yitzchak, so that the quality of Yitzchak would be bound, hand and foot, (See Talmud Bavli, Shabbat 54a; Midrash Bereishit Rabba 56) under the dominion of the quality of Avraham. (That is, the quality of might-Gevurah and judgment-Din is bound hand and foot and cannot make even the slightest move to act without being granted the authority by the quality of kindness-Chessed of Avraham.)
However, Yaakov was completely refined and pure, without dross. We thus find that Yaakov had the perfect form of Adam as he was before the sin. This is why the Jewish people – Israel-ישראל – are called, (Jeremiah 2:3; Also see Rashi to Genesis 1:1) “The first-Reishit-ראשית of His crop” and are called “My firstborn son-Bnee Bechoree-בני בכורי,” (Exodus 4:22) for they are His first intention in Creation. (See Rashi to Genesis 1:1 ibid.) We thus find that our forefather Yaakov, peace be upon him, is the complete and perfect form, having no dross whatsoever. We also find that Avraham and Yitzchak had a small measure of dross, such that Yishmael emerged out of Avraham, and Esav emerged out of Yitzchak. (Also see at length in Mehutam Shel Yisroel, by Rabbi Yoel HaKohen Kahan, translated as On the Essence of the Jewish People.) Therefore, when it came time for Yaakov to pass from this world, he said to his sons, (Talmud Bavli, Pesachim 56a) “Perhaps one of you is unfit, as it was with Avraham, from whom Yishmael came out, and as it was with Yitzchak, from whom Esav came out.” They all answered their father Israel in unison and said, “Listen Israel, HaShem-יהו״ה is our God, HaShem is One-HaShem Echad-יהו״ה אחד. Just as in your heart there only is One, so in our hearts there only is One.” You thus have learned that Yaakov and his children were all pure and fitting, without any dross. In contrast, Avraham and Yitzchak had some dross, and therefore Yishmael and Esav emerged from them. It is to that tiny quantity of dross of Avraham and Yitzchak that all the surrounding ministers adhere to. That is, if Avraham and Yitzchak had not had this tiny bit of dross, the supernal ministers would be incapable of adhering to them altogether.
After having informed you of this, we now must begin explaining the letters of the Name HaShem-יהו״ה, blessed is He, according to the intention of this book, with the help of HaShem-יהו״ה. The mystery of The First Letter-Ot HaRishonah-אות הראשונה, is the letter Yod-י of the Name HaShem-יהו״ה. This letter is the conceptual form of the essential point, that created beings are incapable of contemplating, since it is hidden from the eyes of all living beings. Therefore man is not permitted to contemplate it, but solely to have faith in it as a self-evident axiom, even though he will never understand or grasp what it is, or its essential truth. Thus, the mystery of the letter Yod-י of the Name HaShem-יהו״ה is called “the wonders of wisdom-Pley’ot Chochmah-פליאות חכמה.” (Sefer Yetzirah 1:1) About this, our sages said, (Talmud Bavli, Chagigah 13a) “Do not seek that which is wondrously beyond you-Mufla Mimcha-מופלא ממך, and do not investigate that which is concealed from you.” It also is called “The Hidden Recesses of Wisdom-Ta’alumot Chochmah-תעלומות חכמה.” (Job 11:6) About this, the verse states, (Job 28:12) “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” For, its actual name is wisdom-Chochmah-חכמה, and about it the verse states, (Job 28:21) “It is hidden from the eyes of all the living,” and from this concealment the world was created. (That is, wisdom-Chochmah-חכמה is called “The beginning-Reishit-ראשית,” and thus, the first word of the Torah, “Bereishit-בראשית” can be translated as “With wisdom-b’Chochmah-בחכמה.” See Targum Yerushalmi to Genesis 1:1, and Ramban commentary there.) This letter Yod-י is called “Desire-Ratzon-רצון without limitation,” and it also is called “Thought-Machshavah-מחשבה.” About it the verse states, (Psalms 92:6) “How exceedingly profound are Your thoughts-Machshevotecha-מחשבותיך,” and, (Ecclesiastes 7:24) “It is very very deep-Amok Amok-עמוק עמוק, who can fathom it?” Know and understand that the mystery of the letter Yod-י of the Singular Name HaShem-יהו״ה hints at the second Sefirah, called wisdom-Chochmah. However, the crown-Keter is only hinted in the thorn of the Yod-Kutzo Shel Yod-קוצו של יוד, in that the thorn indicates the crown-Keter and the mystery called “The Unlimited One-Ein Sof-אין סוף.”
Now, as has been mentioned, there also is the title God-Elohi”m-אלהי״ם as the matter of might-Gevurah and judgment-Din, as our sages, of blessed memory, stated, (See Midrash Bereishit Rabba 12:15) “At first He began creating His world with the quality of judgment-Din, as it says, (Genesis 1:1) ‘In the beginning God-Elohi”m-אלהי״ם created.’ Seeing that it could not endure, He added the quality of mercy-Rachamim, as it says, (Genesis 2:4) ‘on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.’” All this is true, well established, and correct. However, come and see wondrously great matters. The verse states, (Isaiah 40:26) “Raise your eyes on high and see Who-Mee-מי created these-Eileh-אלה.” Certainly, that which is called Who-Mee-מי created These-Eileh-אלה. This refers to the mystery of “day one-Yom Echad-יום אחד,” (Genesis 1:5) which is the matter of understanding-Binah. From it, until the day of Shabbat, there were six days in which the heavens and the earth and all therein were made. Now, in truth, the word Who-Mee-מי is above, (The Sefirah of understanding-Binah.) and the word Sea-Yam-ים is below. (The Sefirah of kingship-Malchut.) Now, Who-Mee-מי created, this being the beginning of the manifestation of the name God-Elohi”m-אלהי״ם within the secret of the Name HaShem-יהו״ה. That is, in its written form this quality is the name HaShem-יהו״ה, but in the secret of HaShem-יהו"ה it is vowelized and pronounced as God-Elohi”m-אלהי״ם . (That is, the title Lord-Adonay-אדנ״י refers to the Sefirah of kingship-Malchut, which is below. In Torah, when the Name HaShem-יהו״ה is juxtaposed to the title Lord-Adonay-אדנ״י and follows it, such as (Deut. 3:24), “Lord HaShem-אדנ״י יהו״ה,” the Name HaShem-יהו"ה is pronounced Elohi”m-אלהי״ם,” in reference to the Sefirah of understanding-Binah. Thus, the name God-Elohi”m-אלהי״ם is hidden in the vowelization of the written Name HaShem-יהו״ה. These two names HaShem-יהו״ה and God-Elohi”m-אלהי״ם are thus found as one.) Both are the mystery of Who-Mee-מי-50, as hinted in the verse, (Ecclesiastes 1:7) “All-Kol-כל-50 rivers flow into the sea-Yam-ים-50.” From this quality called Who-Mi-מי, which is the matter of the manifestation of God-Elohi”m-אלהי״ם within the Name HaShem-יהו״ה, the quality of might-Gevurah inherited judgment-Din and fear-Pachad. This quality of might-Gevurah is the actual name God-Elohi”m-אלהי״ם. (That is, both in its written form and in its pronunciation the quality of might-Gevurah-גבורה is called Elohi”m-אלהי״ם.) With these two, the quality called Lord-Adona”y-אדנ״י inherited the title God-Elohi”m-אלהי״ם and donned its garments, and the world was then created through the matter of HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י (pronounced Elohi”m Adona”y-אלהי"ם אדנ"י).
You thus have learned that upon the creation of the world, His quality of Lordship-Adona”y-אדנ״י became garbed in His quality of Who-Mee-מי, which is the matter of the Sefirah of understanding-Binah, which is the Name HaShem-יהו״ה as written and vowelized, and the world was created. Now, the quality of the upper righteousness-Tzeddek Elyon, which is called understanding-Binah, and the quality of might-Gevurah, and all the other Sefirot, bestow the influence of their powers into the title of Lordship-Adona”y-אדנ״י, and it thus became garbed by the title God-Elohi”m-אלהי״ם and created the world. The verse thus states, (Genesis 1:1) “In the beginning, God-Elohi”m-אלהי״ם created.”
When HaShem-יהו״ה, blessed is He, created all things, each with its form and qualities, no argument remained in the world for any creature to claim that it had been created unjustly. Thus, since everything in the entire Act of Creation (Ma’aseh Bereishit) was created in line with straightforward judgement and justice, therefore, to inform us of this, throughout the act of creation the title God-Elohi”m-אלהי״ם was used. That is, the fact that this creature is greater and this one is lesser, this one exists for a long time and this one exists for a short time, this one has a big body and this one has a small body, this one flies and this one walks, this one hops, and this one swims, this one is circular and this one is rectangular, this one is long and this one is short, is all in line with straightforward judgment and justice. Lest you say that since the creatures are different from each other, in that one is greater and one is lesser etc., they therefore are dishonored or unjustly oppressed in some way, the Torah teaches us, (Genesis 1:1) “In the beginning God-Elohi”m-אלהי״ם created,” in that all creatures were created in line with judgment and balanced justice.
1. “In the beginning God-Elohi”m-אלהי״ם created.” (Genesis 1:1)
(The world of Tohu-Chaos, the world of Tikkun-Repair, the connection of the three upper Sefirot with the seven lower ones, Yisroel Saba, Tevunah, the seven Repairs, and the thirteen Repairs of the Beard.) 119. The Sages noted, (See Rashi to the first verse in the Torah (Bereshit – Genesis 1:1).) “At first the world was created through the attribute of Judgment. He saw that the world could not withstand this so He joined (This is the concept of Shitoof-שיתוף (Joining), in which two conducts act in partnership, thus tempering each other.) the attribute of Mercy to it.” For this reason, the Torah begins with the name Eloh”im-אלהי״ם, signifying Judgment, and only later, in order to soften its nature (The nature of the world is generally severe since its source is in the Divine name Eloh”im-אלהי״ם. This is indicated by the fact that the numerical value of the word for nature-HaTeva-הטבע is 86, which is the same numerical value as the name Eloh”im-אלהי"ם. See at greater length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy).) the name HaShem-יהו"ה, which signifies mercy is used, as is written “On the day that HaShem-יהו"ה God-אלהי״ם made Earth and Heaven.” The primary and fixed nature of the world is that of Judgment, since it was originally created through this attribute. Mercy, however, is added to the world to soften its natural harshness in accordance to the degree of man’s righteousness. Conversely, to the degree of his transgressions, it is withdrawn, resulting in a regression to its primary nature.
147. The world is generally conducted through the attribute of Malchut, which is more severe than Zeir Anpin. As such, it is called Nukvah – Female, and represents an exacting Judgment. Zeir Anpin, which is the conduct of Justice, represents a more lenient, merciful judgment. If the world is meritorious, Zeir Anpin joins with Malchut, affecting Goodness. If not, Zeir Anpin separates, and the world is conducted solely through the severity of Malchut. All this is dependent on man’s deeds. This is in accordance with the statement, “The world was originally created with judgment. He saw that it could not withstand this, so He added the quality of Mercy.” (Zohar Ha’azinu, Idra Zuta; Rashi to Genesis 1:1.)
"Bereshit, in the beginning" (Genesis 1:1). This includes two fires ("trei esh"), which are the two flames [referred to in the blessing] "Blessed is the Creator of the lights of fire". And in this regard it is written (Song of Songs 2:5) "Sustain me with cakes (ashishot)", that is, with two fires (eishot). Why is 'sustain me' said in this context? This refers to the eves of the Shabbat, when an additional soul descends in order to support the lower Shechina in exile, of whom it is said (Amos 5:2) "Fallen, not to rise again [is the maiden of Israel.]" When Shabbat reaches its end, this additional soul leaves, of which it is written (Exodus 31:17) "[God was] refreshed (vayinafash)". [This is the meaning of ] vayinafash? As soon as it leaves, woe to the soul! (vay nefesh!), for nobody is left to support her. In such moments, she cries out to Israel "Support me with ashishot", that is, with lights of fires. What are these fires? Two Torahs, carved of fire, which are ELOHIM, the aspect of might. These are known as (Isaiah 54:13) "Teachings of the Lord," two lips of burning flames, or two apples out of which the spirit of the Messiah comes, of which is said (Isaiah 11:2) "The spirit of the Lord shall alight on him."
(Gen. 1:1) In the beginning, ELQYM created... etc.
Opened Rabbi Shim’on and said: (Gen. 1:1) In the beginning, ELQYM created... (Ps. 25:14) The ‘secret’ of Y”Y is with those who fear Him, and His covenant is to let them know it.
(Gen. 1:1) In the beginning (Be-REiShYT) ... The letter Beiyt (ב) (2) and the word REiShYT (beginning) .
And just as Higher Mother produces six, so does Lower Mother produce six. And what are they? (Gen. 1:1) ... the heavens and the earth. And they are six vessels of which it is stated: (Ex. 20:11) For in six days did Y”Y make the heavens and the earth... And the lower chambers are vessels for the higher chambers.
(Gen. 1:1) Be-REiShYT (In-the-beginning) – there in these letters is ASHReY (Fortunate) . And this is: (Ps. 1:1) Fortunate (ashrey) is the man... And it is: (Ex. 3:14) EHYeH (I-am) that which (ASHeR) EHYeH... – the Head of all
(Gen. 1:1) Be-REiYShYT (In-the-beginning) Upon it is stated: (Ex. 23:19) The first (reishyt) of the first-fruits of your land, you shall bring to the house of Y”Y ELoQeYKha, you shall not cook a kid in its mother’s milk.
(Gen. 1:1) In the beginning (Be-REiShYT) – this is Israel, as is written: (Jer. 2:3) Holy is Israel to Y”Y, the ‘reishyt’ (first) of His produce... – ‘first’ without any other admixture. And because he is holy, he has no grafting of any other type.
(Gen. 1:1) Be-REiShYT (In-the-beginning) : Upon that it is stated: based upon Deut. 18:4 The reishyt (first) of the tithing (ma’aser) of your grain... [Var. your produce] And this is the sephirah of Malkhut, which is ma’aser (tithing) , and it is ‘the tenth’ of the ten sephirot, and because of Her there is tithing.
And he said: Be-reishyT (Gen. 1:1) – BaT (daughter) is there.
In the beginning (Be-reishyt) (Gen. 1:1) ELQYM created...
Be-REiShYT – BaRA (He-created) ShYT (six) – these are six elders. And who are they? (Gen. 1:1) ... the heavens and the earth. Behold we are seven, and three are hidden above them. With these 7 elders and a daughter, ‘Sabbath,’ a unique-one female, corresponding to the seven. And thus, behold we are ‘the seven weeks’.’
And furthermore: the cantillation-note qarnei parah (֟) (‘horns of a cow’) – these are the scholars, who argue with one another in the Torah, and gore each other like oxen, because the Oral Torah is from the side of Gevurah, which is called ELQYM, and with it the Torah opens: (Gen. 1:1) In the beginning, ELQYM created...
“In the beginning (Bereishit), God created” (Genesis 1:1): Rabbi Abba began and said: “On that day. the Lord made a covenant with Avram, saying” (Genesis 15:18). The covenant was said about five things: The first is circumcision, as it is stated (Genesis 17:13), “this shall be My covenant in your flesh as an eternal covenant.” The second is the rainbow, as it is stated (Genesis 9:13), “and it shall be a sign of the covenant.” The third is the covenant of salt, as it is stated (Numbers 18:19), “an everlasting covenant of salt.” The fourth is the covenant of afflictions, as it is stated (Deuteronomy 28:69), “These are the words of the covenant.” The fifth is the covenant of the priesthood, as it is stated (Numbers 25:13), “And it shall be for him, and for his offspring after him, an everlasting covenant of priesthood.”
"In the beginning God created the heavens and the earth" [Bereshit 1:1]. Six (שיתא) [probably referring to the six words in this verse after the word בראשית], Bereshit (בראשית) above them, all of them downward, and they hang from seven of the skull until the Glroy of Gloriousness. "And the earth" (והארץ)[Bereshit 1:2], the second [time "earth" is mentioned] is not in the calculation, and this has been said [before]. And from this one that/who had been cursed she/it went out, as is written: "from the field that HaShem had cursed" [Bereshit 5:29]. "was waste (תהו) and empty (בהו), and darkness over the deep, and the breath of God hovering over the waters" [Bereshit 1:2]. Thirteen [words does this verse contain in Hebrew, when the first word "And the earth" is not taken into account] hang in the thirteen of the Glory of Gloriousness.
It is with this secret that the Holy One, blessed be He, made the artistry of the whole world. And this secret is, "In the beginning, God created the heavens and the earth." With this secret, the tabernacle was made and it was built. For it was in the image of the higher world and in the image of the lower world. And that is [the meaning of] that which is written (Exodus 25:2), "and they shall take an offering for Me." [An offering for Me] is two levels, which are one, since they join together as one.
What is the reason? Since the world endures by His Holy Name. This is the meaning of, "For Yah Hashem is an everlasting (lit. 'worlds') rock (Heb. tzur)" (Isaiah 26:4), the former (Heb. צַיָּיר) of worlds. For by two letters were the worlds created, this world and the World to Come. This world was created with Judgment and is maintained on Judgment. This is the meaning of, "In the beginning Elohim created" (Beresheet 1:1). The reason is so that people would conduct themselves according to judgment (law) and would not digress from the path.
Blessed is He Who spoke, and the world came into being, blessed is He; blessed is He Who maintains the creation; blessed is He Who says and does; (God’s saying and doing are synonymous and simultaneous as it is said, “By the word of God the heavens were made” (Psalms 33:6).—Etz Yosef) blessed is He Who decrees and fulfills; (“Says and does” refers to those things that are not lasting and must be renewed whereas, “He decrees and fulfills,” refers to those things that have קיום, and last forever.—Tzelosa d’Avrohom) blessed is He Who has compassion on the earth; blessed is He Who has compassion on the creatures; (Not only is God’s compassionate providence concerned with the earth and enduring things, but His compassion and providence extend even to those creatures which are destined to perish.—Avudraham) blessed is He Who rewards well those who fear Him, blessed is He Who lives forever and exists eternally; blessed is He Who redeems and saves (God redeems those who are in captivity and saves others from being taken into captivity.) blessed is His Name. Blessed are You, Adonoy, our God, King of the Universe, the Almighty, the merciful Father, Who is verbally extolled by His people, praised and glorified by the tongue of His pious ones, and His servants, and through the songs of David Your servant. We will extoll You, Adonoy our God, with praises and psalms; we will exalt, praise, and glorify You; we will mention Your Name, and proclaim You—our King, our God. Unique One, Life of the worlds, King, praised and glorified forever is His great Name. Blessed are You, Adonoy, King, Who is extolled with praises.
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael. (The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.)
It [a cloud] is called by five names: Av (Judges 5:4), ed (Genesis 2:6), anan (Genesis 9:13), nesiim (Jeremiah 10:13), ḥaziz (Zechariah 10:1). Av – because it darkens [me’abev] the face of the firmament. Ed – because it ruins the celebration [eid] of the price gougers. (Who profiteer during droughts.) Anan – because it makes people tolerant [anavim] of one another. Nesiim – because it makes people regard each other as aristocrats [nesiim]. (People earn money from their crops.) Ḥaziz – because it creates [colorful] spectacles [ḥezyonot] in the heavens, and because it causes the divine spirit to rest upon the people, (Rain indicates divine favor (see section 5).) as it says: “The vision [ḥazon] of Isaiah son of Amotz” (Isaiah 1:1). Rabban Shimon ben Gamliel said: Earth is called by four names, corresponding to its four seasons: Eretz (Genesis 1:1), tevel (I Samuel 2:8), adama (Genesis 1:25), arka (Jeremiah 10:11). Eretz – corresponding to the season of Nisan [spring], because it accelerates [meritza] production of its produce. Tevel – corresponding to the season of Tamuz [summer], because it brings flavor [metabelet] to its produce. Adama – corresponding to the season of Tishrei [autumn], as the ground becomes disparate clods of earth [adama]. Arka – corresponding to the season of Tevet [winter], because it causes its produce to wither [moreket].
“The Lord God formed the man of dirt from the ground and He breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7). “The Lord God formed” – it is written: “A king will uphold the land with justice [but a man of terumot destroys it]” (Proverbs 29:4). “A king” – this is the King of kings, the Holy One blessed be He. “Will uphold the land with justice” – as He created the world with [the attribute of] justice, as it is stated: “In the beginning, God [Elohim] created” (Genesis 1:1). (Throughout the creation narrative, God is referred to as Elohim, indicating his attribute of strict justice.) “But a man of terumot destroys it” – this is Adam the first man, who was the ḥalla of the completion of the world. (Ḥalla is separated after the completion of the dough, and is endowed with sanctity, given to a priest to eat. Adam was intended to be the sacred finale to the creation of the world.) Ḥalla is called teruma, (Teruma refers to a portion of something set aside as sacred. ) as it is stated: “The first of your kneading basket [you shall separate as a loaf, as teruma]” (Numbers 15:20). Rabbi Yosei ben Ketzarta said: It is like a woman who mixes her dough with water and [then] separates its ḥalla from its midst; so, too, first “a mist would rise from the earth” (Forming a dough-like mixture with the earth.) (Genesis 2:6), and then, “The Lord God formed [man]…”
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
Rabbi Hoshaya the Great began: “I (The speaker is Wisdom (the Torah) personified.) was with Him as an amon, a delight day after day…” (Proverbs 8:30) – amon means a child’s caretaker, amon means covered, amon means hidden, and some say amon means greatness. Amon means a child’s caretaker, as it says: “As a caretaker [omen] carries a nursing child” (Numbers 11:12). Amon means covered, as it says: “Those covered [ha’emunim] in scarlet…” (Lamentations 4:5). Amon means hidden, as it says: “He was omen (This is expounded to mean that Mordekhai hid Esther from the emissaries of Aḥashverosh.) Hadassa” (Esther 2:7). Amon means great, as it says: “Are you better than No Amon [which sits in the rivers]?” (Nahum 3:8), which we translate in Targum as: Are you better than the great city of Alexandria, (No (or No Amon) is the name of a city in Egypt. Targum identifies this city as Alexandria, and explains Amon to mean great.) which is located among the rivers? Another matter, amon means artisan [uman]. The Torah is saying: ‘I was the tool of craft of the Holy One blessed be He.’ The way of the world is that when a flesh-and-blood king builds a palace he does not build it based on his own knowledge, but rather based on the knowledge of an artisan. (A professional builder.) And the artisan does not build it based on his own knowledge, but rather, he has [plans on] sheets and tablets by which to ascertain how he should build its rooms, how he should build its doors. So too, the Holy One blessed be He looked in the Torah and created the world. The Torah says: “Bereshit God created” (Genesis 1:1), and reshit is nothing other than the Torah, as it says: “The Lord made me at the beginning of [reshit] His way” (Proverbs 8:22). (Be-reshit is interpreted as ‘by means of the Torah.’)
Rabbi Yona said in the name of Rabbi Levi: Why was the world created with the letter beit? (It is the first letter of “bereshit – in the beginning.”) It is because just as the beit is closed on all [three of] its sides but open in its front, so, you do not have permission to ask: What is below, what is above, what was before, and what is after, (Ḥagiga 2:1. One should not ponder what is above the firmament and what is below the earth, what was before Creation, and what will be after the end of the world.) but only from the day when the world created and onward. Bar Kapara said: “For ask now of the early days that were before you, from the day [that God created man upon the earth]” (Deuteronomy 4:32) – from the day they were created, you may inquire, but you may not inquire what was before that. “From one end of the heavens to the other end” (Deuteronomy 4:32), you may inquire and investigate, but what is beyond that you may not investigate. Rabbi Shimon ben Pazi expounded regarding the act of Creation together with bar Kapara: Why was the world created with the letter beit? It is to inform you that there are two worlds, (The numerical value of beit is two.) this world and the World to Come. Another matter, why with a beit? Because it alludes to an expression of blessing [berakha]. And why not with an alef? Because it alludes to an expression of curse [arira]. Another matter, why not with an alef? It is to avoid giving recourse to the heretics to say: How can the world endure, as it was created with an expression of curse? Rather, the Holy One blessed be He said: ‘Behold, I will create it with an expression of blessing, and there is hope that perhaps it will endure.’ Another matter, why with a beit? It is because just as the beit has two protrusions, one above it and one below and behind it, if one says to the beit: ‘Who created you?’ It points with its upper protrusion, saying: ‘That One who is above created me.’ ‘And what is His name?’ It points with its rear protrusion and says: ‘The Lord [Adonai] is His name.’ (It points to the letter that is behind it, the alef, which is the first letter of Adonai, one of God’s names.) Rabbi Elazar bar Ḥanina said in the name of Rabbi Aḥa: For twenty-six generations (This is the number of generations that passed from Creation to the giving of the Torah.) the alef complained before the throne of the Holy One blessed be He. It said before Him: ‘Master of the universe, I am the first of the letters, but You did not create Your world with me.’ The Holy One blessed be He said to it: ‘The world and all its contents were created only for the sake of the Torah, as it is stated: “The Lord founded the earth with wisdom…” (See earlier, section 4.) (Proverbs 3:19). Tomorrow, I will be coming to give the Torah at Sinai, and I will open it at its beginning only with you, as it is stated: “I [anokhi] am the Lord your God”’ (Exodus 20:2). Rabbi Hoshaya says: Why is it called alef? It is because He consented concerning a thousand, as it is stated: “The word that He commanded for one thousand [elef] generations” (Psalms 105:8). (The Torah was originally supposed to be given to the thousandth [elef] generation (Bereishit Rabba 28:4). The first letter of that Torah was therefore given the name alef.)
Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: [The alternative forms of the letters] Mem, nun, tzadi, peh, kaf, (These letters have different forms depending on whether they appear in the beginning or middle of a word, or at its end.) the prophets said them, though it was a halakha transmitted to Moses at Sinai. (The existence of these alternative forms was transmitted to Moses, forgotten, and the prophets restored them.) Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: What the prophets instituted. (The letters are not listed in the order they appear in the alphabet, and the list can be read as min tzofakh – from your prophets.) It once happened that there was a stormy day and the Sages could not gather at the house of assembly, (The bet midrash, where the Torah was expounded.) but there were some children there. They said: ‘Let us make our own house of assembly.’ They said: ‘What is the reason that it is written mem mem, (Why are there two forms with which to write mem, and so on.) nun nun, tzadi tzadi, peh peh, kaf kaf ? It is for this reason: [To allude to the fact that the Torah was transmitted] from utterance [ma’amar] to utterance, from a faithful one [ne’eman] to a faithful one, from a righteous one [tzadik] to a righteous one, from mouth [peh] to mouth, from hand [kaf] to hand. From utterance to utterance – from the utterance of the Holy One blessed be He to the utterance of Moses; from a faithful one to a faithful one – from the Holy One blessed be He, who is called ‘God, faithful King’ – to Moses who is called faithful, as it is written: “In all My house he is faithful” (Numbers 12:7); from a righteous one to a righteous one – from the Holy One blessed be He, who is called righteous, as it is written: “Righteous is the Lord in all His ways” (Psalms 145:17), to Moses, who was called righteous, as it is written: “He performed the righteousness of the Lord” (Deuteronomy 33:21); from mouth to mouth – from the mouth of the Holy One blessed be He, to the mouth of Moses; from hand to hand – from the hand of the Holy One blessed be He, to the hand of Moses.’ They [the Sages] took note of them [the children], and [ultimately] great sages in Israel emerged from among them. Some say they were Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva. And they applied to them the verse: “Even a boy is recognized through his deeds, if his action is pure or upright” (Proverbs 20:11). anokhi of Rabbi Meir…> (These words are a scribal error and should be deleted (Matnot Kehuna). )
Rabbi Yudan said in the name of Akilas: To this One it is fitting to call God. The ordinary way of the world is that a flesh-and-blood king is praised in his province though he has not yet built any public baths in it and has not yet built private baths in it. (That is, without yet having provided anything for his subjects.) First he proclaims his name and then presents his works. The Unique One of the world, however, first acted and then He was praised. Shimon ben Azai says: “Your humility has made me great” (II Samuel 22:36) – a flesh-and-blood [king] mentions his name first and then his title of praise: So-and-so Augustoli, (A title of great rank.) So-and-so Pro titulo. (Meaning, whatever the title may be.) But the Holy One blessed be He is not so; instead, after creating the needs of his world, only then does He mention His name: “In the beginning…created [bereshit bara]” and then “God [Elohim].”
Rabbi Shimon ben Yoḥai taught: From where is it derived that a person should not say [when consecrating an offering]: ‘To the Lord, a burnt offering,’ ‘To the Lord, a meal offering,’ ‘To the Lord, a peace offering,’ but rather: ‘A burnt offering to the Lord,’ ‘A meal offering to the Lord,’ ‘A peace offering to the Lord’? (As a precaution, one should not say “to the Lord” before stating the offering in question, to avoid a situation where one might say “to the Lord” and fail to complete the statement.) As the verse states: “An offering to the Lord” (Leviticus 1:2). (This is another explanation as to why the first verse of the Torah mentions God’s name only as the third word.) A lesson can be derived from this by a fortiori: If, even of one who is about to consecrate something, the Torah says: Let the name of Heaven not be desecrated through the sacrifice; then those who curse, blaspheme, and engage in idol worship, (Engaging in actual desecration of God’s name.) all the more so that they will be eradicated from the world. The Rabbis say: When a flesh-and-blood person builds a building, if the building process goes well, he makes it broad on top, but if not, he must make it broader on the bottom and narrower at the top. (If he sees that the foundations are not so sturdy, or the building materials are inferior, he must make the building narrower as it rises, for structural integrity.) But the Holy One blessed be He is not so, but rather “[God created] the heavens” (With the definite article, alluding to an item that is already known.) – those heavens that He had previously planned; “and the earth” – that earth that he had previously planned. Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Even those things, about which it is written: “For, behold, I am creating new heavens [and a new earth]” (Isaiah 65:17), [they] were already created since the six days of Creation. That is what is written: “For just as the new heavens and the new earth” (Isaiah 66:22); “[new heavens] and a new earth” is not written here, but rather, “the new [heavens and the new earth].” (The addition of the definite article indicates that it refers to earth and heavens that are previously known.)
Rabbi Yishmael asked Rabbi Akiva, saying to him: ‘Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here [twice]?’ (Et hashamayin ve’et haaretz.) He said to him: ‘Had it been stated: “In the beginning God created heavens and earth [bereshit bara elohim shamayim vaaretz]” – we might have said that the heavens and the earth are deities.’ (It could have been interpreted: ‘God, who is heavens and earth, created.’ The word et, however, indicates that what follows is the direct object of the verb.) He [Rabbi Yishmael] said to him: “For it is not an empty matter for you [mikem]” (Deuteronomy 32:47) – if it is empty, it is because of you [mikem], (If you find something in the Torah that appears devoid of significance, it is because of your own ignorance.) because you do not know how to expound, because you do not exert yourself in its regard. “As it [the Torah] is your life” (Deuteronomy 32:47) – when is it your life? It is when you exert yourself in its regard. Rather [the explanation is]: “et hashamayim” – to include the sun, the moon, and the constellations; “ve’et haaretz” – to include trees, vegetation, and the Garden of Eden. Rabbi Tanḥuma said in the name of Rav Huna: “Betzalel, son of Uri, son of Hur, of the tribe of Judah, did everything that the Moses commanded him” is not stated, but rather, “everything that the Lord commanded Moses” (Exodus 38:22). Even matters that he [Betzalel] did not hear from his teacher, his perception corresponded to what was stated to Moses at Sinai. Rabbi Ḥonya said in the name of Rabbi: “The Torah of truth was in his mouth” (Malachi 2:6) – these are matters that he heard directly from his teacher. (The following line should be added here (Matnot Kehuna): “and falsehood was not found on his lips” (Malachi 2:6) – these are matters that he did not hear from his teacher.) The Rabbis say: “For the Lord will be your hope [bekislekha]” (Proverbs 3:26) – even matters that you are a fool [kesil] in their regard, “He will protect your foot from being ensnared” (Proverbs 3:26). (If you make a concerted effort to understand, God will assist you, even regarding matters that you do not know about, so that you will not be caught up in any misstep. ) Rabbi Dosai said: From promulgating [mistaken] teachings. Rabbi Abahu said: From transgressing. Rabbi Levi said: From malevolent spirits. Rabbi Avdimus said: If you gave charity from your purse [kis-lekha], the Holy One blessed be He will protect you from being charged unjust security taxes, fines, head taxes, and property taxes.
Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter. (One verse puts the order as “God created the heavens and the earth” (Genesis 1:1), but another has the opposite: “On the day that the Lord God made earth and the heavens” (Genesis 2:4). Which is the true chronological order?) These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1). According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4). (The earth first, then the heavens.) Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26). Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai, ("God created the heavens and the earth” (Genesis 1:1).) from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was. Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].” In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.” Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another. In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42). This teaches that the three of them are equal in importance to one another. In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another. In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12). (The citation in the Midrash is actually an amalgam of these two verses.) This teaches that both of them are equal in importance to one another. In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another. In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father. In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.
Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “The power of His deeds (The account of Creation.) He told to His people, to give them the inheritance of nations” (Psalms 111:6). What is the reason that the Holy One blessed be He revealed what was created on the first day and what was created on the second day? It is due to the idolaters, so they could not rebuke Israel and say to them: ‘You are a nation of robbers.’ (By your conquest of the land of Israel from its original inhabitants.) Israel responds to them and says to them: ‘And you, is it [your own land] not in your hands by robbery? Is it not so that: “Kaftorim, who emerged from Kaftor, destroyed them [the Avites], and settled in their place”? (Deuteronomy 2:23). The world and all its contents belong to the Holy One blessed be He. When He wished He gave it to you, and when He wished He took it from you and gave it to us.’ That is what is written: “[The power of His deeds He told to His people,] to give them the inheritance of nations…” – He told them [the history of] all the generations. (So that they should see clearly that peoples have often conquered other peoples.)
“In the beginning, God created the heavens and the earth” (Genesis 1:1). “In the beginning, God created” – Rabbi Tanḥuma began: “For You are great and perform wonders” (Psalms 86:10). Rabbi Tanḥum said: A wineskin, if it has a hole as small as the point of a needle, all its air will escape from it. (When one inflates it to determine whether there are any holes.) Yet a human is made with numerous cavities and orifices, but his air does not escape from him. Who can do so? It is “You, alone, are God” (Psalms 86:10). When were the angels created? Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers (The heavens.) with water…” (This is what God did on the second day (Genesis 1:6–7).) (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day. That is what is written: “Let birds fly [yeofef] over the earth…” (Genesis 1:20), and it is written [of the angels]: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrin said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be He straightened it out in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone…by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two], (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in the creation of the world? Another matter, “for You are great and perform wonders” (Psalms 86:10) – the way of the world is that a flesh-and-blood king, when he is receives praise in the province, (For its magnificent buildings or for its proficient administration.) the prominent leaders of the province receive praise along with him, as they bear the burden [of governing] with him. But the Holy One blessed be He is not so; rather, He alone created the world, He alone is lauded in the world, He alone is glorified in the world. Rabbi Tanḥuma said: “For You are great and perform wonders” – why? It is because “You, alone, are God” – You alone created the world.
“In the beginning, God created” – six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating, [though He did not actually do so]. The Torah and the Throne of Glory were created. Torah, from where is it derived? As it is stated: “The Lord made me (The speaker is Wisdom (the Torah) personified.) at the beginning of His way” (Proverbs 8:22). The Throne of Glory, from where is it derived? “Your throne stands firm from earliest time, [You are from eternity]” (Psalms 93:2). The patriarchs, Israel, the Temple, and the name of the messianic king – God contemplated creating them [before the world, but did not]. The patriarchs, from where is it derived? “Like grapes in the wilderness [I found Israel, like a first fruit on the fig tree, at its beginning [bereshitah] I saw your fathers]” (Hosea 9:10). Israel, from where is it derived? “Remember Your congregation, that You acquired from old times” (Psalms 74:2). The Temple, from where is it derived? “Throne of glory, exalted from the beginning, [is the place of our Temple]” (Jeremiah 17:12). The name of the messianic king, from where is it derived? “May his name endure forever. His name is praised before the sun” (The Midrash expounds “before” to mean prior to.) (Psalms 72:17). Rabbi Ahava ben Rabbi Ze’eira said: Repentance as well, as it is stated: “Before the birth of mountains” (Psalms 90:2), and at that same time, “You bring man down until he is crushed, [and then You say: Return, sons of man]” (Psalms 90:3). But I do not know which of them (The two things that were actually created before the world.) was first – did the Torah precede the Throne of Glory, or did the Throne of Glory precede the Torah? Rabbi Abba bar Kahana said: The Torah preceded the Throne of Glory, as it is stated: “The Lord made me at the beginning of His way, [before His undertakings of old times]” (Proverbs 8:22) – before that in whose regard it is written: “Your throne stands firm from earliest time” (Psalms 93:2). Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: The contemplation about [creating] Israel preceded all other things. This is analogous to a king who married a noblewoman, but did not have a son from her. Once the king was found passing in the marketplace. He said: ‘Take this ink and inkwell for my son.’ Everyone was saying: ‘He has no son and yet he says: Take this ink and inkwell for my son?’ Then they said: ‘The king is a great astrologer, had it not been that he is destined to beget a son from her, he would not have said: Take this ink and inkwell for my son.’ So, too, had it not been that the Holy One blessed be He foresaw that after twenty-six generations Israel was destined to receive the Torah, He would not have written in the Torah: “Command the children of Israel”; “speak to the children of Israel.” Rabbi Banai said: The world and its contents were created only due to the merit of the Torah, as it is stated: “The Lord founded the earth with wisdom [beḥochma]” (Beḥochma could also be translated “for the sake of wisdom” – wisdom, throughout Proverbs, refers to the Torah. Similarly, the Midrash is interpreting Bereshit as “for the sake of Reshit” – God created the heavens and the earth for the sake of that which is called Reshit.) (Proverbs 3:19). Rabbi Berekhya said: It was due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself, [as there the portion of the lawgiver is hidden]” (Deuteronomy 33:21). (Moses, the lawgiver, is called Reshit, the first one.) Rav Huna said in the name of Rav Matana: The world was created for the sake of three things: For the sake of ḥalla, for the sake of tithes, and for the sake of first fruits. What is the source? “In the beginning, [bereshit] (Or, for the sake of reshit.) God created,” and reshit is nothing other than ḥalla, as it is stated: “The first of [reshit] your kneading basket” (Numbers 15:20). Reshit is nothing other than tithes, as it says: “The first [reshit] of your grain” (Deuteronomy 18:4). And reshit is nothing other than first fruits, as it is stated: “The choicest of [reshit] the first fruits of your land…” (Exodus 23:19).
Rav Huna began in the name of bar Kapara: “May they be silenced [te’alamna], those lying lips [that speak harsh words against the righteous one with arrogance and contempt]” (Psalms 31:19) – may they be bound up, may they become mute, may they be silenced. (The word te’alamna can have all these three meanings, as the Midrash goes on to show.) May they become mute – as it says: “Who gives a mouth to a person, or who renders one mute [ilem] or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). And [may they be bound up,] as it says: “Behold, we were binding [me’alemim] sheaves in the field and behold, my sheaf arose” (Genesis 37:7). May they be silenced – that is its plain sense. (That is the literal translation of te’alamna.) “That speak…against the Righteous One” (Psalms 31:19) – [this refers to] Him of eternal life. (The “righteous one” refers to God.) “Harsh words [atak]” (Psalms 31:19) – matters that He concealed [shehe’etik] from His creations. (They speak out loud and expound on the secrets of Creation.) “With arrogance” (Psalms 31:19) – this is an expression of bewilderment: (Can it be that someone would do such a thing out of arrogance?) [Do they do this] in order to boast arrogantly: I am expounding the act of Creation? “And contempt” (Psalms 31:19) – this [too] is an expression of bewilderment: Is it in order to show contempt for My honor? As Rabbi Yosei bar Ḥanina said: Anyone who attains honor through the degradation of another person has no portion in the World to Come; how much more so is this so regarding the honor of the Omnipresent. What is written following this? “How great is the goodness You have in store for those who fear You” (Psalms 31:20) – for those who fear You, but not for those who demean the [awesome] fear of You. They will not be included in: “How great is the goodness.” The way of the world is that when a flesh-and-blood king builds his palace in [a location that had been] a place of sewers, a place of refuse, and a malodorous place, anyone who comes and says: ‘This palace was built in a place of sewers, a place of refuse, and a malodorous place,’ is this not an insult? So, too, anyone who comes and says: ‘This world was created from emptiness and disorder,’ is this not an insult? This is a rhetorical question. Rav Huna said in the name of bar Kapara: Were the matter not written explicitly it would not have been possible to say it: “In the beginning, God created” (Genesis 1:1) – from what? “The earth was emptiness and disorder” (Genesis 1:2).
Rabbi Yehuda bar Simon began: “He reveals the deep and the hidden [umsatrata]” (Daniel 2:22). “He reveals the deep” – this is Gehenna, as it is stated: “He does not know that the ghosts are there; [her guests are in the depths of the netherworld]” (Proverbs 9:18). And it says: “He deepened [he’emik] and widened” (Isaiah 30:33). “And the hidden [umsatrata]” – this is the Garden of Eden, as it is stated: “For protection and refuge [ulmistor]” (Isaiah 4:6). And it says: “Conceal them [tastirem] in the hideaway of Your presence” (Psalms 31:21). Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. (The Midrash refers us to Pesikta Rabati parashat Kumi ori, where the idea of light representing the Messiah is expounded further. (According to some, the word בפסיקתא is a scribal error and should be deleted.)) Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate. (As to how they were created.) And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).
Rabbi Yitzḥak began: “The beginning of Your word is truth…” (Psalms 119:160) – Rabbi Yitzḥak said: Right from the beginning of the creation of the world [it can be seen that] “the beginning of Your word is truth” – “in the beginning, God created.” “But My Lord God is truth” (Jeremiah 10:10), (This verse shows that God is the epitome of truth, and it is fitting that He should establish this truth right at the beginning of the Torah. This truth is the unity of God, as the Midrash goes on to explain.) “All Your righteous laws are eternal” (Psalms 119:160) – as each and every edict that You decree upon Your creations, they accept the judgment upon themselves and receive it faithfully, and no person can come and say that two authorities created the world: (Other versions add: Or that two authorities gave the Torah.) “God [Elohim] spoke [vaydaberu]” is not written here [in plural], but rather [in singular], “God spoke [vaydaber];” (Although the word Elohim is grammatically a plural form, the Torah constantly uses singular verbs with it, proving that God is indeed one. ) “God [Elohim] said [vayomeru]” is not written here [in plural], but rather [in singular], “God said [vayomer]”; “In the beginning God created [bare’u]” is not written here [in plural], but rather [in singular], “God created [bara].”
Rabbi Yehoshua ben Levi said in the name of Rabbi Levi: A builder requires six items: Water, dirt, wood, stones, reeds, and iron. If you say that he is wealthy and does not need reeds [to build with], he still needs to use them as a measuring rod, as it is stated: “A linen thread and a measuring rod” (Ezekiel 40:3). So, too, the Torah employed these six expressions of precedence: “Of old [kedem]…from earliest time [me’az], from ancient times [meolam]…from the beginning [merosh], from before [mikadmei]…” (Proverbs 8:22–23) – which counts as two, (Since mikadmei is a plural form.) in the section of “the Lord made me” (Proverbs 8:22).
A certain philosopher once asked Rabban Gamliel, saying to him: ‘Your God is a great artist, however he found many excellent raw materials that helped him: Emptiness, disorder, darkness, wind, water, and depths.’ He said to him: ‘May the spirit of that man depart from him; regarding all of them, creation is written.’ (God did not “find” these materials; He created them Himself.) Emptiness and disorder, as it is stated: “Who makes peace and creates evil” (Isaiah 45:7). Darkness, “who forms light [and creates darkness]” (Isaiah 45:7); water, “Praise Him, heavens on heavens, and the water [above the heavens]” (Psalms 148:4). Why? “For He commanded and they were created” (Psalms 148:5). Wind, “For behold, He forms mountains and creates wind” (Amos 4:13); depths, “when there were no depths, I generated” (Proverbs 8:24).
Rabbi Abahu and Rabbi Ḥiyya the Great, Rabbi Abahu said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. That is what is written: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6). (See Bereshit Rabba 8:4.) “The earth was emptiness and disorder” – these are the actions of the wicked. “God said: Let there be light” – these are the actions of the righteous. But I do not know which He desires, whether it is the actions of these, or the actions of those. When it is written: “God saw the light, that it was good” (Genesis 1:4) – this shows that He desires the actions of the righteous, and does not desire the actions of the wicked. Rabbi Ḥiyya the Great said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the Temple built, destroyed, and rebuilt. “In the beginning God created [the heavens and the earth]” – that indicates [the Temple] being built, as it says: “To plant the heavens and to lay the foundation of the earth and to say to Zion: You are My people” (Isaiah 51:16). “The earth was emptiness and disorder” – that indicates [the Temple] destroyed, just as it says: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). “God said: Let there be light” – that indicates [the Temple] being built and perfected in the future, as it says: “Arise, shine, for your light has come” (Isaiah 60:1), and it is written: “For, behold, the darkness will cover the earth, and nations, a fog; but upon you the Lord will shine and His glory will be seen upon you” (Isaiah 60:2).
“God said: Let there be a firmament in the midst of the water” – the Rabbis say it in the name of Rabbi Ḥanina, Rabbi Pinḥas, and Rabbi Yaakov bar Avin in the name of Rabbi Shmuel bar Naḥman: When the Holy One blessed be He said: “Let there be a firmament in the midst of the water,” the middle drop [of water] congealed and thereby the lower heavens and the upper highest heavens came about. Rav said: Their substance on the first day (When God “created the heavens” (Genesis 1:1).) was damp, and on the second day they congealed. “Let there be a firmament” – let the firmament harden. Rabbi Yehuda bar Rabbi Simon said: Let there be a lining for the firmament [rakia], as it says: “They flattened [vayraku] the sheets of gold” (Exodus 39:3). Rabbi Ḥanina said: Fire emerged from on High and passed over the surface of the firmament. (Drying it, in accordance with the opinion of Rav.) When Rabbi Yoḥanan would reach this verse: “With His wind, the heavens are enhanced” (Job 26:13), he would say: Rabbi Ḥanina taught me well. Rabbi Yudan ben Rabbi Shimon said: The fire emerged from on High and burnished the surface of the firmament. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The act of Creation came to teach something about the giving of the Torah, but ultimately learned something from it. “Like [the day of] a splitting fire” (Isaiah 64:1) (The verse is speaking of the giving of the Torah, and describes that day as being like another day, one of fire splitting something in two. ) – when did fire split between what was above and what was below, was it not at the giving of the Torah? (And the verse compares that day to another day, one of a splitting fire – namely, the day of the creation of the heavens.) That is a rhetorical question. So it was at the creation of the world.
“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] (Singular) created”? It is written: “In the beginning God [Elohim] (Plural) created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” (Plural) written? “Created [bara]” (Singular) is written. And is it written: “God said [vayomeru] (Plural) let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” (Singular) is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] (Plural) it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’
Rabbi Yoḥanan began: “A prophecy of the Valley of Vision” (Isaiah 22:1) – the valley about which all the seers prophesy, the valley from which all the seers originated, as Rabbi Yoḥanan said: Every prophet the name of whose city was not articulated was a Jerusalemite. “Valley of Vision” – as they cast the words of the seers to the ground. (The residents treated the prophecies with derision, reflected in the term valley, as a valley is low ground.) “What, indeed, happened to you, that you all ascended to the roofs?” (Isaiah 22:1). Did they in fact ascend to the roofs? Rabbi Levi said: These are the arrogant. “Full of tumult [teshuot]” (Isaiah 22:2) – Rabbi Elazar ben Yaakov said: This expression is used in three senses: Troubles, tumult, and gloom. Troubles, as it is stated: “Does not hear the troubles [teshuot] caused by the oppressor” (Job 39:7); tumult, as it is stated: “Full of tumult [teshuot].” Gloom, as it is stated: “Darkness, gloom [shoa], and desolation” (Job 30:3). “Clamorous city” (Isaiah 22:2) – a city of commotion; “merry town” (Isaiah 22:2) – a lively city; “your slain are not slain by the sword and they did not die in war” (Isaiah 22:2) – what are they? “Bloated by famine and ravaged by plague” (Deuteronomy 32:24). “All your officers wandered together; from the bow [mikeshet] they were bound” (Isaiah 22:3) – due to their stubbornness [kashyutam], they were delivered to the kingdoms. Alternatively, “all your officers wandered together; from the bow they were bound” – as [the enemies] would untie the strings of their bows and bind with them. “All those found among you were bound together, they fled afar” (Isaiah 22:3) – they distanced themselves from hearing the words of Torah, just as it says: “From afar the Lord has appeared to me” (Jeremiah 31:2). “Therefore, I said: Turn from me, I will weep bitterly” (Isaiah 22:4) – Reish Lakish said: On three occasions the ministering angels sought to recite song before the Holy One blessed be He but He did not allow them to do so. These are: In the generation of the Flood, at the sea, and upon the destruction of the Temple. Regarding the generation of the Flood, what is written? “The Lord said: My spirit shall not abide in man forever” (Genesis 6:3). (The midrash interprets the word abode [yadon] in the sense of singing praise [yaron], such that the verse means that God’s praise will not always be able to be sung over the occurrences regarding mankind. This interpretation is based on the fact that the Hebrew letters dalet and resh look very similar and are sometimes interchanged (Etz Yosef). ) At the sea it is written: “One did not approach the other the entire night” (Exodus 14:20). (The terminology of this verse is reminiscent of the verse in Isaiah (10:3) describing the angels singing song to God.) Regarding the destruction of the Temple it is written: “Therefore, I said: Turn from me, I will weep bitterly; do not rush to comfort me” (Isaiah 22:4). It is not written here: Do not continue [to comfort me], but rather, “do not rush [ta’itzu].” The Holy One blessed be He said to the ministering angels: The words of comfort that you are reciting before Me, they are insults [ni’utzin] for Me. Why? “For it is a day of turmoil, trampling and confusion [mevukha] from the Lord, God of hosts” (Isaiah 22:5) – a day of turbulence, a day of plundering, and a day of weeping [bekhiya]. “Of the Valley of Vision” (Isaiah 22:1) – it is the valley about which all the seers prophesy. “Breaching the wall and crying [vesho’a] to the mountain” (Isaiah 22:5) – for they were breaching the walls of their houses, using [the materials] for shields, and placing them atop their citadels [sho’eihem]. “Elam carried the quiver” (Isaiah 22:6) – Rav said: This is a collection of arrows. “Among chariots of men are horsemen, and Kir bared a shield” (Isaiah 22:6), for they were breaching the walls [kirot] of their houses and using [the materials] for shields. “And it was that your choicest valleys [amakayikh] filled with chariots” (Isaiah 22:7) – Rav said: To the full depth of [umkah] the sea waters. “And the horsemen directed themselves [shot shatu] to the gate” (Isaiah 22:7) – like weaving [mishteyei] they went and like weaving they came, (They crossed like the warp and woof strings on a loom.) and they appeared to be many. “He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered. “You looked on that day to the weapons in the house of the forest” (Isaiah 22:8) – Rabbi Shimon ben Yoḥai taught: The Israelites had a weapon at Sinai, and the ineffable name was etched upon it. When they sinned it was taken from them. That is what is written: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). How was it taken from them? Rabbi Aivu and the Rabbis: Rabbi Aivu said: It peeled off on its own. The Rabbis say: An angel descended and peeled it off. “You saw that the breaches of the city of David were many.… And you counted the houses of Jerusalem, and you broke the houses to fortify the wall” (Isaiah 22:9–10) – this teaches that they would shatter their houses and add to the wall. But did Hezekiah not already do so? Is it not written: “He took courage and rebuilt the entire breached wall…” (II Chronicles 32:5)? (Isaiah criticized the people for adding to the wall, whereas Hezekiah similarly rebuilt the walls as protection from his enemies and was not criticized.) Hezekiah, however, put his trust in the Lord, God of Israel, but you did not put your trust in Him. That is what it says: “You did not look to the One who planned it, and you did not see the One who fashioned it long ago” (Isaiah 22:11). “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12) – the ministering angels said before Him: ‘Master of the universe, it is written: “Majesty and glory are before Him” (Psalms 96:6), and You say this?’ He said to them: ‘I will teach you. That is what it says: “Disrobe and bare yourselves, and place a belt upon your waist” (Isaiah 32:11) – this is how you shall lament. “Smiting upon the breasts” (Isaiah 32:12) – on the first destruction and on the second destruction. “Over pleasant fields” (Isaiah 32:13) – on the house of My delight, which I made like a field. That is what it says: “Zion will be plowed like a field” (Micah 3:12). “Over a fruitful vine” (Isaiah 32:12) – this is Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).’ Another matter: “The Lord, God of hosts, called on that day…” (Isaiah 22:12) – that is what was stated in the verse by the sons of Koraḥ through the Divine Spirit: “These I remember, and pour out my soul within me, [how I passed on with the throng and led them to the house of God]” (Psalms 42:5). Regarding whom did the sons of Koraḥ recite this verse? Regarding the congregation of Israel, as the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I remember the security, tranquility, and calm in which I existed, and now it has grown distant from me. I am weeping and moaning and saying: If only I could be restored to the earlier times when the Temple was built, and You would descend to it from heaven On High and rest Your Divine Presence upon me. The nations of the world would laud me, and when I would request mercy for my iniquities, You would answer me. But now I am in shame and humiliation.’ They also said before Him: ‘Master of the universe, my soul is desolate within me when I pass by Your Temple and it is destroyed, and a still small voice within it says: The place where the descendants of Abraham sacrificed offerings before You, the priests would stand on the platform, and the Levites would laud with their lyres, shall foxes prance in it? That is what is written: “On Mount Zion, which is desolate; foxes walk upon it” (Lamentations 5:18). But what shall I do? My iniquities have brought this upon me, the false prophets who were in my midst misled me from the path of life to the path of death.’ That is why it is stated: “These I remember, and pour out my soul within me…” Another matter: “The Lord, God of hosts, called on that day for weeping and for lamentation…” (Isaiah 22:12) – when the Holy One blessed be He sought to destroy the Temple, He said: As long as I am inside it, the nations of the world will not touch it. So, I will avert My eyes from it, and I will take an oath that I will not attend to it until the time of the end of days. Then the enemies will come and destroy it. Immediately, the Holy One blessed be He took an oath by His right hand, and withdrew it behind Him. That is what is written: “He withdrew His right hand from before the enemy” (Lamentations 2:3). At that moment, the enemies entered the Sanctuary and burned it. Once it was burned, the Holy One blessed be He said: I no longer have an abode on the earth; I will remove My Divine Presence from it, and I will ascend to My original location. That is what is written: “I will go and return to My place, until they will be punished and they seek My presence” (Hosea 5:15). At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for what I have done. I rested My Divine Presence below for the sake of Israel. Now that they have sinned, I have returned to My original place. Heaven forbid that I have become a laughingstock to the nations and a mockery to the people. At that moment, Metatron (This is the name of an important angel.) came and fell on his face and said before Him: ‘Master of the universe, I will weep but You shall not weep.’ He said to him: ‘If you do not allow Me to weep now, I will enter a place into which you have no authorization to enter, and I will weep, as it is stated: “But if you will not heed it, my soul will weep in concealed places due to your arrogance…”’ (Jeremiah 13:17). The Holy One blessed be He said to the ministering angels: ‘Come and let us go, you and I, and let us see what the enemies did in My Temple.’ Immediately, the Holy One blessed be He and the ministering angels went, with Jeremiah before Him. When the Holy One blessed be He saw the Temple, He said: Certainly, this is My Temple and this is My resting place that enemies entered and did in it as they pleased. At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for My Temple. My children, where are you? My priests, where are you? My beloved, where are you? What could I do for you? I warned you but you did not repent. The Holy One blessed be He said to Jeremiah: ‘Today I am like a person who had an only son, made a wedding canopy for him, and he died within his wedding canopy; do you not feel pain for Me or for My son? Go and call Abraham, Isaac, Jacob, and Moses from their graves, as they know how to weep.’ [Jeremiah] said before Him: ‘Master of the universe, I do not know where Moses is buried.’ The Holy One blessed be He said to him: ‘Go, stand on the bank of the Jordan, raise your voice, and call: Son of Amram, son of Amram, arise and see your flock who have been consumed by enemies.’ Immediately, Jeremiah went to the Cave of Makhpela and said to the patriarchs of the world: ‘Arise, as the time has arrived that you are summoned before the Holy One blessed be He.’ They said to him: ‘Why?’ He said to them: ‘I do not know,’ because he feared that they would say: In your days this befell our children? Jeremiah left them and stood on the bank of the Jordan, and called out: ‘Son of Amram, son of Amram, arise, the time has arrived that you are summoned before the Holy One blessed be He.’ He said to him: ‘What is different about today that I am summoned before the Holy One blessed be He?’ Jeremiah said to him: ‘I do not know.’ Moses left him and went to the ministering angels, as he was familiar with them from the time of the giving of the Torah. He said to them: ‘Ministers On High, do you know why I am summoned before the Holy One blessed be He?’ They said to him: ‘Son of Amram, do you not know that the Temple has been destroyed and Israel has been exiled?’ He was screaming and weeping until he reached the patriarchs of the world. Immediately, they rent their garments, placed their hands on their heads, and were screaming and weeping until the gates of the Temple. When the Holy One blessed be He saw them, immediately, “the Lord, God of hosts, called on that day for weeping and for baldness and for donning sackcloth” (Isaiah 22:12). Had it not been for the verse that is written, it would have been impossible to say it. They were weeping and walking from this gate to that gate like a person whose deceased relative is lying before him. The Holy One blessed be He was lamenting and saying: Woe to a king who was successful in his youth and in his old age was not successful. Rabbi Shmuel bar Naḥman said: When the Temple was destroyed, Abraham came before the Holy One blessed be He weeping, pulling out his beard, tearing out the hair of his head, striking his face, rending his garments, ashes on his head, and he was walking in the Temple and lamenting and screaming. He said before the Holy One blessed be He: ‘Why am I different from all nations and tongues that I have come to this state of shame and humiliation?’ When the ministering angels saw him, they too composed lamentations standing in rows and saying: “[Behold, their angels cry out outside.…] The highways are desolate, wayfarers have ceased; [he breached the covenant, rejected cities, regarded no man]” (Isaiah 33:7–8). What is “the highways are desolate”? The ministering angels said before the Holy One blessed be He: ‘The highways to Jerusalem that You prepared so that travelers would never cease from them, how have they become desolation?’ “Wayfarers have ceased” – the ministering angels said before the Holy One blessed be He: ‘The ways upon which Israel would travel on the festivals, how have they become idle?’ “Breached the covenant” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, the covenant of their patriarch Abraham has been breached, by means of whom the world was settled, and by means of whom You were recognized in the world as God on High, Maker of the heavens and the earth.’ “Rejected cities” – the ministering angels said before the Holy One blessed be He: ‘Have You rejected Jerusalem and Zion after You chose them?’ That is what is written: “Did You reject Judah, did Your soul loathe Zion…?” (Jeremiah 14:19). “Regarded no man [enosh]” – the ministering angels said before the Holy One blessed be He: ‘You did not consider Israel even like the generation of Enosh, who were the originators of idol worshippers.’ At that moment, the Holy One blessed be He attended to the ministering angels. He said to them: ‘Why are you composing lamentations like this, standing in rows?’ They said to Him: ‘Master of the universe, why did You not pay attention to Abraham, Your beloved, who came to Your House and lamented and wept?’ He said to them: ‘From the day that My beloved passed away from before Me to his eternal home, he did not come to My House, and now: “What has My beloved to do in My House?”’ (Jeremiah 11:15). Abraham said before the Holy One blessed be He: ‘Master of the universe: Why did You exile my children, deliver them into the hand of the nations, kill them with all kinds of uncommon deaths, and destroy the Temple, the place where I elevated my son Isaac as a burnt offering before You?’ The Holy One blessed be He said to Abraham: ‘Your children sinned and violated the entire Torah and the twenty-two letters that are in it.’ That is what is written: “All Israel have violated Your Torah” (Daniel 9:11). Abraham said before the Holy One blessed be He: ‘Master of the universe, who will testify against Israel that they violated Your Torah?’ He said to him: ‘Let the Torah come and testify against Israel.’ Immediately, the Torah came to testify against them. Abraham said to it: ‘My daughter, you have come to testify against Israel that they violated your mitzvot, and you have no shame before me? Remember the day that the Holy One blessed be He circulated you among every nation and they did not want to accept you, until my descendants came to Mount Sinai and accepted you and honored you. Now you come to testify against them on their day of distress?’ Once the Torah heard this, it stood to one side and did not testify against them. The Holy One blessed be He said to Abraham: ‘Let the twenty-two letters come and testify against Israel.’ Immediately, the twenty-two letters came. Alef came to testify against Israel that they violated the Torah. Abraham said to it: ‘Alef, you are the leader of all the letters, and you come to testify against Israel on their day of distress? Remember the day that the Holy One blessed be He revealed Himself on Mount Sinai and began with you, “I am [anokhi] (Anokhi begins with the letter alef.) the Lord your God” (Exodus 20:2) – no nation other than my descendants accepted you, and you come to testify against my descendants?’ Immediately, alef stood to one side and did not testify against them. Bet came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants, who are diligent in the five books of the Torah, as you are at the head of the Torah?’ That is what is written: “In the beginning [bereshit] (Bereshit, the first word of the Torah, begins with a bet.) God created” (Genesis 1:1). Immediately, bet stood to one side and did not testify at all. Gimel came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants that they violated the Torah? Is there any nation who fulfills the mitzva of ritual fringes, which you appear at its head?’ That is what is written: “You shall make for yourselves twisted threads [gedilim]” (Deuteronomy 22:12). (Gedilim, which in Hebrew is the first word of this verse, begins with a gimel.) Immediately, gimel stood to one side and did not testify at all. When all the letters saw that Abraham had silenced them, they were ashamed, stood by themselves, and did not testify against Israel. Immediately, Abraham began [speaking] before the Holy One blessed be He and said: ‘Master of the universe, at one hundred years You gave me a son. When he achieved cognition and was a thirty-seven-year-old young man, You said to me: Sacrifice him as a burnt-offering before Me. I became like a cruel person to him and had no mercy on him. Rather, I, myself, bound him. Will You not remember this on my behalf and have mercy on my descendants?’ Isaac began and said: ‘Master of the universe, when my father said to me: “God, Himself, will see to the lamb for a burnt offering, my son” (Genesis 22:8), I did not delay fulfillment of Your words, and I was bound willingly upon the altar and extended my neck under the knife. Will You not remember this on my behalf and have mercy on my descendants?’ Jacob began and said: ‘Master of the universe, did I not remain in Laban’s house for twenty years? When I departed from his house, the wicked Esau encountered me and sought to kill my children, and I endangered my life on their behalf. Now they are delivered into the hand of their enemies like sheep to slaughter after I raised them like chicks and suffered the travails of child raising on their behalf, as most of my days I experienced great suffering for their sake. Will You not now remember this on my behalf to have mercy on my descendants?’ Moses began and said: ‘Master of the universe, was I not a loyal shepherd over Israel for forty years? I ran before them like a horse in the wilderness, yet when the time came for them to enter the land, You decreed against me that my bones would fall in the wilderness. Now that they have been exiled you sent to me to lament them and weep over them.’ This is the parable that people say: From the goodness of my master it is not good for me, and from his evil it is bad for me. At that moment, Moses said to Jeremiah: ‘Go before me so I may go and bring them. I would like to see who is going to restrain them.’ (If I bring them back no one will dare stand in their way.) Jeremiah said: ‘It is impossible to go on the way due to the corpses.’ (I am a priest, and it is prohibited for me to contract impurity imparted by a corpse.) He said to him: ‘Nevertheless.’ Immediately, Moses went and Jeremiah was before him, until they reached the rivers of Babylon. They saw Moses and said to each other: ‘The son of Amram has come from his grave to redeem us from the hand of our adversaries!’ A Divine Voice emerged and said: ‘It is a decree from before Me.’ Immediately, Moses said to them: ‘My children, to return you is impossible, as the decree has already been issued. Rather, the Omnipresent will return you speedily.’ He left them. At that moment, they raised their voice in great weeping until their weeping ascended On High. That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1). When Moses came to the patriarchs of the world, they said to him: ‘What have the enemies done to our descendants?’ He said: ‘Some of them they killed, some of them they tied their hands behind them, some of them were bound in iron chains, some of them were stripped naked, some of them died on the way and their carcasses were left for the bird of the heavens and the animals of the earth, and some of them were cast in the sun hungry and thirsty.’ Immediately, they all began weeping and lamenting: ‘Woe over what has befallen our children! How have you become like orphans without a father; how do you lie in the afternoon and in the summer without garment and without covering; how have you walked on mountains and on gravel with shoes removed and without sandals; how have you carried bundles filled with sand; how have your hands been bound behind you; how have you been unable to swallow even the spittle in your mouths?’ Moses began and said: ‘Cursed sun! Why did you not darken when the enemy entered the Temple?’ The sun responded to him: ‘Moses, loyal shepherd, how could I darken, they did not allow me and did not relent from me, as they took me with sixty rods of fire and said to me: Go and shine your light.’ Again Moses began and said: ‘Woe over your radiance, Temple, how has it gone dark? Woe that its time to be destroyed arrived, the Sanctuary was burned, schoolchildren killed, and their fathers sent to captivity, exile, and the sword.’ Again Moses began and said: ‘O captors, by your lives! You killers, do not kill cruelly and do not implement total annihilation, do not kill a son in the presence of his father, or a daughter in the presence of her mother, for the time will come when the Master of heaven will settle the score with you.’ But the wicked Chaldeans did not do so, but rather, would seat the son on his mother’s lap and say to his father: Rise and slaughter him. The mother would cry and her tears would fall on him, and his father would hang his head. He also said before Him: ‘Master of the universe, You wrote in Your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). But have they not killed many, many children and their mothers, and yet You are silent!’ At that moment, Rachel our matriarch interjected before the Holy One blessed be He and said: ‘Master of the universe, it is revealed before You that Your servant Jacob loved me abundantly and worked for my father seven years for me. When those seven years were completed and the time for my marriage to my husband arrived, my father plotted to exchange me with my sister for my husband. The matter was extremely difficult for me when I became aware of that plot, and I informed my husband and gave him a signal to distinguish between my sister and me so that my father would be unable to exchange me. Afterward, I regretted what I had done and suppressed my desire. I had mercy on my sister, so that she would not be led to humiliation. In the evening they exchanged me with my sister for my husband, and I transmitted to my sister all the signals that I had given to my husband, so that he would think that she is Rachel. Moreover, I entered beneath the bed on which he was lying with my sister. He would speak with her and she would be silent, and I would respond to each and every matter that he said, so that he would not identify my sister’s voice. I performed an act of kindness for her, I was not jealous of her, and I did not lead her to humiliation. If I, who is flesh and blood, was not jealous of my rival, and I did not lead her to humiliation and shame, You who are a living and eternal merciful King, why were You jealous of idol worship that has no substance, and You exiled my descendants, and they were killed by sword, and the enemies did to them as they pleased?’ Immediately, the mercy of the Holy One blessed be He was aroused and He said: ‘For you, Rachel, I will restore Israel to its place.’ That is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping. Rachel is weeping for her children; she refuses to be consoled for her children, as they are not” (Jeremiah 31:14). And it is written: “So said the Lord: Restrain your voice from weeping, and your eyes from tears, as there is reward for your actions.… And there is hope for your future, the utterance of the Lord, and your children will return to their borders” (Jeremiah 31:15–16).
R. Juda in the name of Rab said again: "Ten things were created on the first day, and they are: the Heaven and earth; chaos and desolation; light and darkness; wind and waters; the combined length of day and night. That Heaven and earth [were created on the first day], we infer from the following verse (Gen. 1, 1) In the beginning God created the heaven and earth; chaos and desolation, we infer from the following verse (Ib. 1, 2) And the earth was without form and void (chaos); light and darkness, from the following verse (Ib. ib.) And darkness was upon the face of the deep, and again it is written (Ib. 1, 3) And God said. Let there be light; wind and water, from the following verse (Ib. 1, 2) And the spirit (wind) of God was waving over the face of the waters; the combined length of day and night, from the following verse (Ib. 1, 5) And the Lord called unto the light day, and unto the darkness He called night.
Our Rabbis were taught: The School of Shammai say: "The Heavens were created first, and afterwards the earth was created, as it is said (en. 1, 1) In the beginning God created the heaven and the earth." [Heaven is mentioned first.] But the School of Hillel say: "The earth was created first, and afterwards the heavens, as it is said (Ib. 2, 4) On the day that the Lord God made earth and heaven." [Earth is mentioned first.] The School of Hillel said to the School of Shammai: "According to your opinion, how is it possible that a man builds ap upper story, and then the lower story; as it is said (Amos 9, 6) That buildeth in the heavens His steps, and hath founded His vault over the earth." The School of Shammai replied to the School of Hillel: "And according to your opinion, is it then proper that a man should make a foot-stool, and afterwards make a throne, as it is said (Is. 66, 1) Thus saith the Lord, The heaven is My throne, and the earth is My foot-stool." The sages however, say: "Both were created together, as it is said (Ib. 48, 13) My hand also hath laid the foundation of the earth, and My right hand hath spanned out the heavens. I call unto them, they stand forward together." But how are the two passages to be explained? Resh Lakish said: "At the creation heaven preceded the earth, but at the expansion earth preceded the heaven."
(Fol. 9) R. Juda said: "Even though our sages permitted the use of Greek they referred merely to the translation of the Pentateuch, but not to anything else. And this was also allowed only because of what occurred to Ptolemy, the king." What was it? We are taught: It happened that Ptolemy the king took seventy-two elders from Jerusalem, and placed them in seventy-two separate chambers, and did not inform them for what purpose he had brought them there. He afterward visited each chamber, and said to them: "Translate me the Torah of Moses, your teacher, [by heart.]" The Holy One, praised be He! sent into the heart of each of them a counsel which caused them to think as one mind, and [instead of, In the beginning God created the world] they wrote God created the world in the beginning; [instead of, Let us make a man, they wrote] I will make a man in an image; [instead of, And it was finished, they write] And God finished on the sixth day, and rested on the seventh day; [instead of. He created them, they wrote] Created him; [instead of. Let us go down, they wrote] Let Me go down; [instead of Sarah laughed within herself (Ib. 18, 12) they wrote] And Sarah laughed among her relatives; [instead of (49, 6) For in their anger they slew a man, and in their self-will they honged an ox, and in their self-will hanged a fattened ox; [instead of (Ex. 4, 20) Set them on a donkey, they wrote] Set them on a porter (man-carrier); [instead of (Ib. 12, 40) Dwelt in Egypt, they wrote] Dwelt in Egypt and in other lands was four hundred and thirty wears; [instead of (24, 5) And he then sent the youth, they wrote] The respectable men of Israel; [instead of (Num. 16, 15) I have not taken one ass of them, they wrote] Not one precious thing I took away; [instead of (Deut. 4, 19) Which the Lord thy God hath assigned unto all nations under the whole heaven, they wrote] Assigned to light for all nations; [instead of (Ib. 17, 3) Which I have not commanded, they wrote] Which I have not commanded to worship; [and instead of (Lev. 11, 6) The Arnebeth (the hare) they wrote], The slender footed, because Ptolemy's wife was named Arnebeth, and they were afraid lest he say that the Judaeans laughed at him by inserting his wife's name in the Torah. MISHNAH: Rabban Simon b. Gamaliel says, etc., R. Abahu, in the name of R. Jochanan, said: "The Halacha prevails according to Rabban Simon b. Gamaliel." And R. Abahu said again: "What reason does Rabban Simon b. Gamaliel advance? Because it is written (Gen. 9, 27) May God enlarge the boundaries of Japheth, and may he dwell in the tents of Shem; i.e., the most beautiful thing which Japheth has — (the Greek language) shall dwell in the tents of Shem."
(Fol. 49) GEMARA: R. Jochanan said: "The Shittin have existed since the six days of creation, as it is said (Songs 7, 2) The roundings of thy thighs are like the links of a chain, the work of the hands of a skilled workman. [This implies that] the roundings of thy thighs, refers to the Shittin; like the links of a chain which, perforating, reaches until the depth; the work of the hands of the artificer; i.e., which are the skilled workmanship of the Holy One, praised be He!" In the college of R. Ishmael it was taught (Gen. 1, 1) Breshith (In the beginning). Do not read Breshith, but Bra-Sith. (He created the Sith)." We are taught that R. Jose says: "The Shittin extend way down to the bottom, and upon them did David begin to dig [the pits of the Temple] sixteen thousand cubits in depth, as it is said (Is. 5, 1) I will sing now for my beloved, etc. And He fenced it in, and cleared it of stones, and planted it with the choicest vines, and built a tower in its midst, and also a wine press he hewed out therein; i.e., He planted it with the choicest of vines, refers to the Temple; and built a tower in its midst, refers to the altar; and also a wine-press He hewed out therein, refers to the Shittin."
“Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). “Vanity of vanities [havel havalim]” – Rabbi Huna said in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance. If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim], said Kohelet.” Rabbi Shmuel bar Naḥmani taught it in the name of Rabbi Yehoshua ben Korḥa: It is comparable to a person who places seven pots on the fire one atop the other, and the heat of the upper one is insignificant. (This comparison is based on the fact that the term vanity [hevel] appears five times in Ecclesiastes 1:2, and twice it appears in the plural, for a total of seven mentions of the term hevel.) Solomon said: “For who knows what is good for man in his life, [all the days of his vain life,] that he spends like a shadow” (Ecclesiastes 6:12). What shadow? If it is like the shadow of a wall, it has substance. If it is like the shadow of a palm tree, it has substance. David came and explained: “His days are like a passing shadow” (Psalms 144:4). Rabbi Huna [said] in the name of Rav Aḥa: Like that bird that passes and its shadow passes with it. Shmuel said: Like the shadow of bees that have no substance at all. Rabbi Shmuel bar Rav Yitzḥak taught it in the name of Rabbi Shimon ben Elazar: The seven vanities [havalim] that Kohelet mentioned correspond to the seven worlds that a person sees. A one-year-old is like a king who is on a canopied litter and everyone is hugging and kissing him. A two- or three-year-old is like a pig that extends its hands into the sewers. A ten-year-old jumps like a goat. A twenty-year-old whinnies like a horse, beautifies himself and seeks a wife. When he marries a wife he is like a donkey. When he begets children, he is as audacious as a dog to bring [home] bread and food. When he grows old, he is like a monkey. That is stated regarding the common people; however, regarding Torah personalities, it is written: “King David was old” – even though he was old, he was a king. Rabbi Yehuda ben Rabbi Simon said: The seven vanities that Kohelet mentioned correspond to the seven days of Creation. On the first, “In the beginning God created the heavens and the earth” (Genesis 1:1), and it is written: “For the heavens will vanish like smoke” (Isaiah 51:6). On the second: “Let there be a firmament” (Genesis 1:6), and it is written: “The heavens will be furled like a scroll” (Isaiah 34:4). On the third: “Let the waters be gathered” (Genesis 1:9), and it is written: “The Lord will destroy the tongue of the sea of Egypt” (Isaiah 11:15). On the fourth: “Let there be lights” (Genesis 1:14), and it is written: “The moon will be disgraced” (Isaiah 24:23). On the fifth: “Let the waters swarm [with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven]” (Genesis 1:20), and it is written: “I will destroy the birds of the heavens” (Zephaniah 1:3). On the sixth: “Let us make man” (Genesis 1:26), and it is written: “I will destroy man and animal” (Zephaniah 1:3). Regarding Shabbat, what do you have to say? “One who profanes it will be put to death” (Exodus 31:14). That is stated regarding one who does so intentionally; but [one who profanes it] unwittingly, he will bring an offering and gain atonement. When Adam saw the praise of Shabbat, that one who brings an offering gains atonement, he began singing in its regard to the Holy One blessed be He, praise and psalm. That is what is written: “A psalm, a song for the day of Shabbat” (Psalms 92:1). Rabbi Levi said: This [psalm] was stated by Adam.
THE FIRST THINGS CREATED
In the beginning, two thousand years before the heaven and the earth, seven things were created: the Torah written with black fire on white fire, and lying in the lap of God; the Divine Throne, erected in the heaven which later was over the heads of the Hayyot; Paradise on the right side of God, Hell on the left side; the Celestial Sanctuary directly in front of God, having a jewel on its altar graven with the Name of the Messiah, and a Voice that cries aloud, "Return, ye children of men."
"And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G–d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G–d finished His work on the seventh day," so that he could not argue that G–d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L–rd your G–d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L–rd your G–d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a)
Similarly, (Genesis 1:1) "In the beginning G–d created the heavens and the earth": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Genesis 2:4) "on the day that the L–rd G–d made earth and heaven" — They were both created together.
The measure of flesh and blood — First he builds the lower; then the higher. But the Holy One Blessed be He — First He builds the higher; then the lower, viz. (Genesis 1:1) "In the beginning G–d created the heavens, (and then) the earth."
In the beginning, God created. This is a scripture: Thus said the Lord, if the heavens are measured (from above) [to upward] and the institutions of the earth below are searched, I will also be overwhelmed by all the seed of Israel for all that they have done, said the Lord (Jeremiah, 31:36), according to what Jeremiah said, He is overwhelmed by Judah and Gomer (ibid. 14:15), the answer is that if you have seen the heavens and the earth that have passed, at that moment you will be able to say that I am tired of them, according to the fact that Israel is the foundation of heaven, and if the foundation is tired, the building on top of it will fall. And where did you learn that heaven and earth were not created except for Israel, as it is said in Bereshit [בראשית], which means beginning, and Israel was called the first, as it is said that Israel is holy to God, the beginning of his harvest (Jeremiah 2:3).
Another thing is why in the second letter, against male and female, it is written that there is no confusion between creation and completion (Isaiah 45:18), and the wise man said that the two years are better than the one (Ecclesiastes 4:9).
Elokim created. It doesn't say "G-d created," as initially, He thought to create the world through the attribute of Judgement. However, since He saw that it would not be able to endure Judgement alone, he combined it with the attribute of Mercy, as it says, "These are the generations of heaven and earth when they were created, on the day that G-d Elokim made earth and heaven." [Alternative Translation: ברא אלהים Created Elohim. And it is not said that YHVH created, that in the beginning he arose in thought in the measure of judgment to create the world, and since he saw that he could not stand the measure of judgment alone, he shared with it the measure of mercy, as it is said that these are the history of the heavens and the earth in creation on the day that God created the earth and the heavens (Genesis 2:4) ]
And why didn't it say "God created at the first", but said "At the first God created"? According to the fact that there is no mention of the name of heaven except for speech, which is said to be a sacrifice to God (Leviticus 1:2). After all, things are light and heavy, and what about those whose way is to dedicate, the Torah says that one should not say a "to YHVH sacrifice", but a "sacrifice to YHVH", light and heavy to those who revile and blaspheme and who swear in vain, which they must before the place.
את השמים the Heavens. Teaches that all the history of the heavens was created........ In a world where he would not eat and the opinion of the Holy One, blessed be He, agreed with her, therefore she did not put forth a tree bearing fruit.
Another thing in Genesis. With reverence for God, the Holy One, blessed be He, created his world saying the beginning of wisdom is the fear of God (Psalms 111:10).
Another thing in Bereshit. Thanks to the Torah, the Holy One created his world with his blessings, which is called the beginning, as it is said, God is the beginning of the beginning, and his works have preceded him ever since (Proverbs 8:22).
Another thing in Bereshit. In the beginning, there are six letters, against the six words in which the Holy One created his world with his blessing, as it is said that in her the Lord created the worlds (Isaiah 26:4), there are two words, the Lord is four words, six, do not create but (rock) [flint] Worlds.
Another thing in Bereshit. b're (ברא) shit (שית), shit is for the altar and the b're for the world.
Another thing in Bereshit. ב & ר the beginning of the word, י & ת the end of the word, and it is a word ברית (brit) i.e. covenant, And thanks to the Word and the Sabbath, the Holy One with His blessing created the world, and from whence was the Sabbath called a covenant, when it was said to their generations an eternal covenant (Exodus 15), and the word was also called a covenant, which was said to be a covenant in your flesh (Genesis 17:13), and it was also because of the Torah that the world was created, because it remained from the word of Genesis Black fire and it is fire, and there is no fire but the Torah, which is said to be from the right hand, the fire of religion to him (Deuteronomy 32:2).
Another thing in Bereshit. Six letters are, against six series of Mishnah, and against six days of Creation.
Another thing in Bereshit. By removing the letter S there are six hundred and thirteen, against six hundred and thirteen unleavened bread, and the letter S that a person is obliged to memorize for his sons, as it was said and memorized for your sons (Deuteronomy 6:7).
And the Torah began with the letter ב (B), and why? It represents two Torahs, the written Torah, and the oral Torah.
Another interpretation [(of Numb. 10:2): MAKE TWO SILVER TRUMPETS]. This text is related (to Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING. R. Isaac bar Eleazar of Caesarea said: What wisdom made was a crown for her head. (yShab. 1:3 (or 5) (3c).) Her humility made {slippers} a slipper] (Lat.: solea.) for her foot. (The foot with such a covering need fear no thorns. See Gen. R. 44:12.) It is written elsewhere (in Ps. 111:10): THE BEGINNING OF WISDOM IS THE FEAR OF THE LORD and it is written (in Prov. 22:4): THE HEEL (‘QB. The Masoretic text vocalizes the word as ‘eqev which means “effect” but the word may also be vocalized as ‘aqev to mean “heel.” See Tanh. Gen. 1:1.) OF HUMILITY IS THE FEAR OF THE LORD. Solomon therefore said (in Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING. But what is the meaning of AND THE KING? Simply : Make him (i.e., the Holy One) king over you. (Tanh. Numb. 3:9 cont.; Numb. R. 15:14 cont.) Another interpretation (of Prov. 24:21): AND THE KING. Be king over the evil drive, which is called a king where it is stated (in Eccl. 9:14): AND A GREAT KING CAME AGAINST IT…. (Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9.) Another interpretation (of Prov. 24:21): AND THE KING. " than the king," lest it be supposed that, if the king says to you: Worship an idol you should heed him. (See above Gen. 2:15.) The text reads (in Prov. 24:21): FEAR THE LORD, MY CHILD. Thus Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18): WE WILL NOT SERVE YOUR GODS, NOR WILL WE PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP. (Dan. 3:14:) IS IT TRUE, SHADRACH, MESHACH, AND ABEDNEGO? [Yesterday you were actually (Gk.: ontos.) saying: Whoever wanted to take an idol for himself came to Jerusalem, as stated (in Is. 10:10): AND THEIR GRAVEN IMAGES WERE FROM JERUSALEM AND FROM SAMARIA. (It is in this literal sense that the midrash understands the passage. English renderings usually translate in the following sense: AND THEIR GRAVEN IMAGES EXCEEDED THOSE OF JERUSALEM AND SAMARIA.) But now you have come to destroy my idol worship. (Dan. 3:14:) IS IT TRUE, SHADRACH, MESHACH, AND ABEDNEGO? Did not the Holy One say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2): I : KEEP THE KING'S COMMAND? They said to him: You are king over us for taxes and crop levies; (Lat.: annona.) but in regard to the service of idols, Nebuchadnezzar and a dog equal . (Dan. 3:16–17:) SHADRACH, MESHACH, AND ABEDNEGO ANSWERED [AND SAID TO THE KING: O NEBUCHADNEZZAR], WE DO NOT {CARE} [NEED] IN THIS . IF OUR GOD . They said: Whether he delivers us or whether he does not deliver us (in vs. 18): BE IT KNOWN TO YOU, . Ergo (in Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING; AND DO NOT ASSOCIATE WITH THOSE WHO WOULD DIFFER, DO NOT ASSOCIATE WITH those who say that there are two gods in the world, for the end of is to perish from the world. It is so stated (in Zech. 13:8): AND IT SHALL COME TO PASS THROUGHOUT ALL THE LAND, SAYS THE LORD, THAT TWO-THIRDS [IN IT] SHALL BE CUT OFF [AND DIE], BUT ONE-THIRD SHALL REMAIN IN IT. And who is the one-third? This is Israel as stated (in Is. 19:24): AND ISRAEL SHALL BE A THIRD . Ergo (in Prov. 24:21): FEAR THE LORD MY CHILD AND THE KING.
R. Isaac said: It was only necessary to write the Torah from < the words > (in Exod. 12:2): THIS MONTH SHALL BE FOR YOU. (I.e., from where the actual commandments begin. Cf. Mekhilta de Rabbi Ishmael, which does in fact begin here.) Why did he write from < the words > (in Gen. 1:1): IN THE BEGINNING? To make known his mighty power. Thus it is stated (in Ps. 111:6): HE HAS DECLARED TO HIS PEOPLE THE POWER OF HIS WORKS IN GIVING THEM THE HERITAGE OF THE GENTILES.
Resh Laqish said: A word, as it were, came from the mouth of the Holy One (according to Ps. 33:6): BY THE WORD OF THE LORD WERE THE HEAVENS MADE. It is also written (in Gen. 1:1-27) < that > by it he CREATED. < This account was > simply for exacting retribution from the wicked who destroy the world, which was created with toil and wearisome labor, and to give a good recompense to the righteous who preserve the world, which was created by the word of the LORD. Ergo (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS >…. (Cf. Avot 5:1.)
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. This text is related (to Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH. You find that through wisdom the Holy One created heaven and earth. (Targum Neofiti I, Gen. 1:1; Frag. (Jerusalem) Targum, Gen. 1:1; Tanh., Gen. 1:1.) R. Azariah said in the name of Resh Laqish: On the first day he created heaven and earth. Five days were left over. He created above and below on alternate days. On the second day he created the firmament above. On the third day (in Gen. 1:9): LET THE WATERS BE GATHERED below. On the fourth day (in Gen. 1:14): LET THERE BE LIGHTS above. On the fifth day (in Gen. 1:20): LET THE WATERS SWARM below. The sixth day remained for creating. The Holy One said: If I create above, the earth will be angry; but if I create below, the heavens will be angry. What did the Holy One do? He created Adam below with breath from above. Thus it says (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.
One text says (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH, but another says (in Gen. 2:4): ON THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN. (Hag. 12a; yHag. 2:1 (77c-d); Gen. R. 1:15; Lev. R. 36:1; PRE 18 (19); M. Sam. 5;cf. Tamid 32a.) The Bet Shammay say: Heaven was created first (according to Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. But the Bet Hillel say: Earth was created first, as stated (in Gen. 2:4): ON THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN. R. Judah b. R. Il'ay said: The Scripture supports the Bet Hillel, since it is stated (in Ps. 102:26): BEFOREHAND YOU ESTABLISHED THE EARTH. Moreover, R. Hanina said: You have learned it from your place (in Gen. 1:1), where it is stated: IN THE BEGINNING GOD CREATED…. And what is written next (in vs. 2)? AND THE EARTH WAS VOID…. R. Simeon ben Johay said: I am amazed at how the ancestors of the world (i.e., the scholars) were divided on the creation of heaven and earth. So how were they created? Just as a pot (Gk.: lopas.) and its cover did the Holy One create the heavens and the earth. Thus it is stated (in Is. 48:13): MOREOVER, MY HAND HAS FOUNDED EARTH [AND MY RIGHT HAND HAS SPREAD OUT HEAVEN]. Why did the Holy One put heaven before earth (in Gen. 1:1) and earth before heaven (in Gen. 2:4)? In order to teach you that both of them are considered together. R. Tanhuma bar Abba said: In the creation (of Gen. 1:1) heaven preceded earth, but in the making (of Gen. 2:4) earth preceded heaven.
(Gen. 1:1:) IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. It is written (in Ps. 104:3): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, WHO SETS THE CLOUDS AS HIS CHARIOT…. R. Johanan said: (Gen. R. 1:3; PRE 4; M. Pss. 104:7. See below, sec. 1:12; M. Pss. 24:4.) Heaven and earth were created on the first day, and on the second the Holy One (In this translation “the Holy One” (apart from biblical quotations) represents the Hebrew acronym, HQBH, which stands for “The Holy One Blessed be He.” A somewhat abbreviated form is called for because this acronym has become the common midrashic name of the Deity and is treated as a single word. The full title would be awkward and only appears in the translation where the full title occurs in the Buber text.) created the firmament and the angels. Where is it shown that they were created on the second day? Where it is stated (ibid.): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, (The midrash interprets this roof as the firmament of Gen. 1:6-8. Thus Ps. 104:3f. is seen as a reference to the second day of creation.) WHO SETS THE CLOUDS AS HIS CHARIOT, WHO WALKS ON THE WINGS OF THE WIND (ruah). And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). (Cf. Hebrews 1:7.) R. Hanina said: The angels were created on the fifth day. Thus it is written concerning the fifth (in Gen. 1:20): AND LET FOWL FLY (ye'ofef) ABOVE THE EARTH. Now the word ye'ofef only refers to the flying of angels, as it is used (in Is. 6:2): AND WITH TWO HE DID FLY (ye'ofef). And why were the angels not created on the first day? So that the heretics (minim) would not say: Michael was standing in the north with Gabriel in the south, and together they spread out the heavens and the earth. So who did create them? The Holy One by himself, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS AND THE EARTH >. R. Judah and R. Nehemiah disagree. R. Judah says: The world was being created for six days. Thus it is written concerning the work of each and every day (in Gen. 1:7, 9, 11, 15, 24, 30): AND IT WAS SO. That is R. Judah's opinion, but R. Nehemiah says: The whole world was created on the first day. R. Judah said to him: What is the meaning of what is written concerning the work of each and every day: [AND IT WAS SO]? R. Berekhyah said concerning R. Nehemiah's opinion: (According to Gen. 1:24) GOD SAID: LET THE EARTH BRING FORTH. The expression LET BRING FORTH is only used of something that was prepared from IN THE BEGINNING, as stated concerning the first day (in vs. 1): IN THE BEGINNING.
R. Judah bar Shallum said: The world was created for the sake of Israel. (See 4 Ezra 6:55, 59; 7:11; 8:1; Gerim 1:5; Lev. R. 36:4.) "From of old" is not written here (in Gen. 1:1), nor is "from the start" written here, but IN THE BEGINNING. What is the meaning of IN THE BEGINNING? This is Israel, which is called BEGINNING. It is so stated (in Jer. 2:3): ISRAEL IS HOLY TO THE LORD, THE BEGINNING OF HIS HARVEST. {From what < verse is it shown > that they were called BEGINNING? In the verse where it is stated:} [Where < is the original proposition shown >? From what we read on the subject:] IN THE BEGINNING GOD CREATED….
(Gen. 1:1:) IN THE BEGINNING GOD CREATED. This text is related (to Ps. 18:36 = II Sam. 22:36): AND YOU GAVE ME YOUR SHIELD OF YOUR SALVATION. (Exod. R. 41:4; M. Pss. 18:28f.; see Tanh., Exod. 9:15.) < The words > [speak of Israel. What is written (in vs. 31 = vs. 31)? HE IS A SHIELD FOR ALL WHO TAKE REFUGE IN HIM.] (The verse continues:) AND YOUR RIGHT HAND SUSTAINS ME. This is Torah according to what is stated (in Deut. 33:2): AT HIS RIGHT HAND IS A FIERY LAW (dat). (Ps. 18:36 = II Sam. 22:36 continues:) AND YOUR HUMILITY HAS MAGNIFIED ME. Now is anyone more humble than the Holy One? R. Abba bar Aha said: The student sits before his master. When he is finished, the student says to the master: How I have tired you! But Israel was learning from the Holy One. When they are departing, he says to them: How I have tired you! It is so stated (in Deut. 1:6): THE LORD OUR GOD SPOKE TO US IN HOREB, SAYING: < YOU HAVE SAT LONG ENOUGH AT THIS MOUNTAIN >. Ergo (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.
Ben 'Azzay said: Come and see the humility of the Holy One. < The matter is comparable to > a king of flesh and blood who mentions his name < and >, afterwards mentions his creation. (Gk.: ktisma.) But the Holy One is not like that. Rather, when he mentioned his works, < it was > afterwards < that > he mentioned his name. Thus it is stated (in Gen. 1:1, following the Hebrew word order): IN THE BEGINNING CREATED GOD.
[(Gen. 1:1:) IN THE BEGINNING GOD CREATED]: (Gen. R. 1:1 ; TDER 29(31); see Tanh., Gen. 1:1.) This text is related (to Prov. 8:30): AND I WAS WITH HIM AS AN CONFIDANT. What is the meaning of CONFIDANT 'MWN? R. Judah bar Il'a'y said: < That he was > an expert 'WMN in the Torah. The Holy One would scrutinize the Torah as he was creating the world. Ergo: AND I WAS WITH HIM AS A CONFIDANT. What is written (in Gen. 1:1)? IN THE BEGINNING GOD CREATED. There is no BEGINNING but Torah, as stated (in Prov. 8:22): THE LORD ACQUIRED ME (“Me” here refers to wisdom, which is regarded as the equivalent of Torah.) AS THE BEGINNING OF HIS WAY. Ergo: IN THE BEGINNING (i.e., in Torah) GOD CREATED.
R. Simeon ben Johay said: (See Gen. R. 1:13.) Woe to blasphemers who take the name of the Holy One lightly, for one should not say: To the LORD an offering, to the LORD a burnt offering. Rather, < use the biblical wording > (as in Lev. 1:2): WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD; (or as in Numb. 8:12): A SIN OFFERING < … > TO THE LORD; (or as in Lev. 23:18; Numb. 8:12; 28:11, 19; 29:8; Jud. 13:16; etc.): A BURNT OFFERING TO THE LORD; (or as in Gen. 4:3; Is. 66:20; Ezek. 46:14; Mal. 2:12; II Chron. 33:23): A MEAL OFFERING TO THE LORD. Learn (from the Hebrew word order in Gen. 1:1): IN THE BEGINNING CREATED, and after that, GOD. When he mentions his creation, (Gk.: ktisma.) < it is only > afterwards < that > he mentions his name.
The minim questioned {R. Ishmael} [R. Simlay]. (yBer. 9:1 (12d); Gen. R. 8:9; Deut. R. 2:13; Tanh., Lev. 7:4.) They said to him: How many deities created the world? He said to them: Let us, me and you, inquire of the Torah. They said to him: See, it written (in Josh. 24:19): FOR … HOLY GODS. (While “God” in the Bible is commonly plural, here the adjective “holy” is plural as well.) He said to them: Read the rest of the verse, < where > "they" is not used but HE. (Thus the text reads literally: FOR HE IS HOLY GODS.) R. Berekhyah said in the name of R. Abba the Edomite: Why is HOLY plural (in Josh. 24:19)? Because he is holy in all categories of holiness. R. Aha bar Hanina said: In regard to the Holy One, his way is in holiness; he processes in holiness; he is seen in holiness; his speech is in holiness; the uncovering of his arm is in holiness; [he is beautiful and glorious in holiness]. His way is in holiness. Where is it shown? Where it is stated (in Ps. 77:14): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place, the Temple). He processes is in holiness. Where is it shown? Where it is stated (in Ps. 68:25): THE PROCESSIONS OF MY GOD, MY KING, ARE IN HOLINESS. He is seen in holiness, as stated (in Ps. 63:3): SO I HAVE BEHELD YOU IN HOLINESS (i.e., in the Holy Place). His speech is in holiness, as stated (in Ps. 60:8): GOD SPOKE IN HIS HOLINESS (Holy Place). The uncovering of his arm is in holiness. Where is it shown? Where it is stated (in Is. 52:10: THE LORD HAS UNCOVERED HIS ARM OF HOLINESS. He is beautiful and glorious in holiness. Where is it shown? Where it is stated (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD, < GLORIOUS IN HOLINESS >? Hence < the plurals > (in Josh. 24:19): FOR HE IS HOLY GODS, in < the sense > that he is holy in all types of holinesses. < The minim > said to him: But he caused to be written (in Gen. 1:1): IN THE BEGINNING GOD (in the plural) CREATED. He said to them: < The plural form of > "created" is not written here, but CREATED < in the singular to agree with the singular subject >.
R. Ishmael questioned R. 'Aqiva, (Cf. Hag. 12b; Gen.R. 1:14; 22:2; 53:15.) who was interpreting the words akh ("but") and raq ("only") as < indicating > exclusions, with et (either the sign of a definite accusative or the preposition "with") and gam ("also") as < indicating > inclusions. R. Ishmael said to him: "In the beginning God created heaven and earth" is not written here but ET THE HEAVEN AND ET THE EARTH. < The use of ET is simply > a clarification of Scripture. R. 'Aqiva said to him: It is written (in Deut. 32:47): FOR IT (the Torah) IS NO EMPTY THING FOR YOU. If "heaven and earth" had been stated (in Gen. 1:1), we should have said: They are two deities. (Without the use of et the two might be seen as the subject of “create” along with God.) But ET THE HEAVEN AND ET THE EARTH means those < two creations > and what was created along with them. (Aquila apparently followed the principle of his master ‘Aqiva in his Greek rendering of Gen. 1:1.)
(Gen. 1:1) "God created in the beginning" (with this word order). (This wording, which puts “God” first in the sentence, does not agree with the Septuagint, which follows the Masoretic Text.)
Another interpretation (of Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? Who is he? This is the king who distributes glory to those who fear him (according to vs. 10, cont.): THE LORD OF HOSTS, . (Tanh., Exod. 2:8; M. Pss. 21:2; below, Numb. 2:24; 3:15; and the other parallels listed there.) In what way? In the case of a king of flesh and blood, no one sits on his throne; (See Sanh. 2:5, which affirms this royal prerogative along with the two which follow.) yet the Holy One had Solomon sit on his throne. It is so stated (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. In the case of a king of flesh and blood, no one rides upon his horse; yet the Holy One had Elijah ride on his horse. Now what is the horse of the Holy One? Whirlwind and storm, as stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. (Tanh., Exod. 2:8; Exod. R. 8:1; M. Pss. 21:2; and below, Numb. 2:34, all cite II Kings 2:11 here to show when Elijah rode the whirlwind of the Holy One.) In the case of a king of flesh and blood, no one uses his scepter; yet Moses used the scepter of the Holy One. It is so stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. In the case of a king of flesh and blood, no one puts on his crown; yet the Holy One has given crowns to the Messianic King. It is so stated (in Ps. 21:4): YOU HAVE SET ON HIS HEAD A CROWN OF FINE GOLD. In the case of a king of flesh and blood, no one puts on his robes; yet Israel has put on the Holy One's robes, strength. It is so stated (in Is. 51:9): AWAKE, AWAKE, PUT ON STRENGTH, O ARM OF THE LORD; and he has given it to Israel, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. In the case of a king of flesh and blood, no one calls by his title, as Caesar, Augustus, King; (Gk.: Basileus.) and, if a certain person calls anyone by one of them, he will not live. Do you yourself know a person who calls his friend Augusta so-and-so? But the Holy One said to Moses: See, I have made you like me to Pharaoh. I am called God; and in that name I created the world, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. And here I have made you like me, a god to Pharaoh. Thus it is stated (in Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Ergo (in Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? The one who distributes glory to those who fear him.
(Exod. 20:2:) I AM THE LORD YOUR GOD…. R. Aha said: For twenty-six generations (between creation and the giving of Torah) the alef (Alef and bet are the first two letters of the Hebrew alphabet and are represented here in transliteration by ‘and b respectively.) kept making a complaint before the Holy One, saying: Even though I am the first of all the letters, you did not create the world with me but with a bet (i.e., in Gen. 1:1): IN THE BEGINNING (Bereshit) GOD CREATED. (Gen. R. 1:10; Cant. R. 5:11:4; PRK 12:24; PR 21:21.) The Holy One said: By your life, I will repay you with the Torah, which was created two thousand years before the world was created; (Gen. R. 8:2; Lev. R. 19:1; Cant. R. 5:11:1; Tanh., Gen. 9:4. Other sources place Torah 974 or 980 generations before creation. So Shab. 88b; Zev. 116a; ARN, A, 31; Gen. R. 28:4; Eccl. R. 1:15:2; Tanh., Gen. 3:11; Exod. 5:9; M. Pss. 90:13; 105:3.) and when I come to give Torah to Israel, I will begin {according to} [with] you (in Exod. 20:2): I (Anokhi) AM THE LORD YOUR GOD. R. Nehemiah said: What is 'anokhi? It is an Egyptian word. To what is the matter comparable? To a king whose son was captured and spent a long time with the captors. He learned the speech of those captors. When had taken vengeance on his enemies and brought him , he went to converse with him in his own language; but he did not know it. What did he do? He began to speak with him in the language of his captors. Thus did the Holy One do with Israel. During all those years that Israel had been in Egypt, they had learned the Egyptian speech. When the Holy One had redeemed them, he came to give them the Torah, they did not know how to understand it. The Holy One said: Here, I shall converse with them in the Egyptian language. 'Anokh. In Egypt, when one wants to say "I" to a friend, he says: 'anokh. (The word means “I” in Coptic.) Thus the Holy One began in their language and said (in Exod. 20:2): I ('anokhi).
With (The prefix bet in the first word of the Torah can be translated as “with,” “in,”, “by means of,” etc.) the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom (“Beginning” and “wisdom” are synonyms for “Torah” in rabbinic literature. See Schechter, Aspects of Rabbinic Theology, p. 129.) founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah (Seven things were created two thousand years before the creation of heaven and earth, and the Torah was one of them.) before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14). How was the Torah written? It was written with letters of black fire on a surface of white fire, as is said: His locks are curled and black as a raven (Song 5:11). What is meant by His locks are curled? (The word taltalim (“curls”) is read as tille tillim (“heaps upon heaps”). Each letter in the Torah has numerous strokes upon it which, according to tradition, represent heaps upon heaps of laws. Cf. Leviticus Rabbah 19:2, Song of Songs Rabbah 5:11–12.) It means that each crowned stroke on the letters of the Torah contains heaps and heaps of law. For example, it is written in the Torah: Profane not My Holy Name (Lev. 22:2); but if you should change the het in the word yehallelu (“profane”) into a heh, the word would read “praise,” and you would thereby destroy the world. Conversely, where it is written Let everything that hath breath praise the Lord (Ps. 150:6), if you should alter the heh in the word tehallel (“praise”) into a het, the word would read “profane,” and you would thereby destroy the world.
In the beginning God created (Gen. 1:1). May it please our master (Many yelammedenu (“may our master teach us”) passages are included in Midrash Tanhuma, and for this reason our text is entitled both Midrash Tanhuma and Yelammedenu. Buber, in the introduction to his edition of Tanhuma, maintains that these passages were adopted from an earlier Tanhuma text that is lost to us. See Buber Tanhuma, introduction, p. 13. The yelammedenu statements are found in many other texts.) to teach us the benediction one should offer upon the erection of a new home? Thus did our masters of blessed memory teach us: Upon the erection of a new home, a man should recite the blessing: “Blessed art thou, O Lord our God, King of the universe, who has kept us in life, and has preserved us, and enabled us to reach this season.” He must recite this prayer in order to please his Creator.
In the beginning God created (Gen. 1:1). It is written elsewhere in reference to this verse: Blessings are upon the head of the head of the righteous, but the mouth of the wicked concealeth violence (Prov. 10:6). Why did the Holy One, blessed be He, commence the account of the creation of His world with the letter bet rather than with the alef, the first letter of the alphabet? He did so because the alef is the first letter of the word arur (“cursed”), while the bet is the first letter of the word barukh (“blessed”). The Holy One, blessed be He, said: “I will begin the account of the creation of the world with the letter that symbolizes a blessing.” Even though the account of the creation of the world starts with a letter that symbolizes a blessing, mankind angered its Creator. How much angrier would man have made Him if the creation narrative had commenced with the letter that symbolizes a curse!
After He fashioned the firmament, He created the angels, and the fire of Gehenna on the second day, for about that day it is not written: And God saw that it was good (Gen. 1:1). However, the pits of Gehenna were created two thousand years before, as it is said: For a hearth is ordered of old (lit. “yesterday”) (Isa. 30:33). Just as a man who is about to purchase some slaves tells his servants: “Prepare the executioner’s sword so that they will hear the call to judgment if they should rebel,” likewise, the Holy One, blessed be he, may His Name be blessed, prepared Gehenna so that if His creatures sin, they can be cast down into it.
"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). Our rabbis taught (Avot 1:2),"On three things the world stands: On the Torah, on the service and on acts of lovingkindness." You find twenty-six generations from when the world was created until the Torah was given, and the Holy One, blessed be He, supported them out of kindness (since they were not worthy). And corresponding to them, David said, "As Your kindness is great," twenty-six times in the great Hallel (Psalms 136). Rabbi Acha said in the name of Rav Huna, "Moshe also hinted about them to Israel at the [Red] Sea, as he said am zu (this nation, in that zu has a numerical equivalent of thirteen) twice. As it is stated (Exodus 15:13), 'You have led this people that You have redeemed,' and it is written (Exodus 15:16), 'until this nation that You acquired has passed' - these are the twenty-six generations that [arose] from when the world was created until the Torah was given. 'You led them with Your strength (Exodus 15:13) - that is the Torah, which is called strength, as it is stated (Psalms 29:11), 'May the Lord give strength to His people.'" A parable: To what was the world similar at this time? To a basket with two legs, which [hence] could not stand. Once the tabernacle was erected, the world stood and was given a base, as stated, "And it was on the day that Moses had finished to erect the tabernacle (et hamishkan)." "Hamishkan" is not written here, but rather "et hamishkan, [the extra word coming] to include the creation of the world, about which it is written (Genesis 1:1), "et the heavens and the earth."
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). This is one of the ten verses our rabbis altered when they translated the Torah into Greek for King Ptolemy. (Megillah 9a. The Septuagint, begun during the reign of Ptolemy II Philadelphus (285–246 B.C.E.).) The ten changes are: “God created in the beginning” (Gen. 1:1); (Instead of In the beginning God created, in order to emphasize that God alone created.) “I shall make man in My image and My likeness” (ibid., v. 26); (Instead of Let us make man in our image. etc.) “And He finished on the sixth day, and rested on the seventh day (ibid. 2:2); (Instead of And on the seventh day God finished, thus giving the impression that God actually worked on the seventh day.) “Male and female He created him” (ibid. 5:2); (Instead of Male and female He created them, etc.) “Come, let Me descend and confound their tongue” (ibid. 11:7); (Instead of Come, let us go down, etc.) “And Sarah laughed among her relatives” (ibid. 18:12); (Instead of And Sarah laughed within herself.) “For in their anger they slew an ox, and in their wrath they digged up a stall” (ibid. 49:6); (Instead of For in their anger they slew men, and in their self-will they houghed oxen.) “And Moses took his wife and his sons, and made them ride on a carrier of men” (Exod. 4:20); (Instead of… and set them upon an ass.) “Now the time that the children of Israel dwelt in Egypt, and in the land of Goshen and in Canaan was four hundred and thirty years” (ibid. 12:40); (Instead of Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years, etc.) “And he sent the elect of the children of Israel” (ibid. 24:5); (Instead of And he sent the young men of the children of Israel.) “And against the elect of the children of Israel he put not forth his hand (ibid., v. 11); (Instead of And upon the nobles of the children of Israel He laid not His hand.) “Since the Lord thy God hath arranged to give light to all the peoples under the entire heavens” (Deut. 4:19); (The words “to give light” were added.) “Which I had not commanded the people to serve” (Deut. 17:3); (Instead of Which I have commanded not.) they wrote about “the slender-footed,” but they did not write the word ‘arnevet (“the hare”) (Lev. 11:5) because the name of Ptolemy’s wife was ‘Arnevet, (Actually, her name was Arsinoe.) and he might say: “The Jews are ridiculing me by writing my wife’s name in the Torah.”
Thou hast established the earth, and it standeth. They stand this day according to Thine ordinances (ibid.). It was according to Your ordinances that You created everything, as is said: In the beginning God created (Gen. 1:1). Another comment on They stand this day according to Thine ordinances. Even this day was brought forth according to Your ordinances, as it is said: Every morning, every morning doth He bring His ordinance to light (Zeph. 3:5). They stand this day according to Thine ordinances; they shall perish, but Thou shalt stand (Ps. 102:27), for You are the foundation of the world. Another explanation of But Thou shalt stand is that You shall cause others to stand. Another comment on And it standeth according to thine ordinances. That is, according to the words You spoke to Aaron (that) the priesthood would be firmly established through him.
Proof of the seriousness of the profanation of the Divine Name is contained in the following. Ben Azzai declared: The Holy One, blessed be He, did not mention His own name, as though that were possible, until He first spoke the words In the beginning He created (Gen. 1:1). Only then did He add the word God. And R. Simeon the son of Eleazar stated: Moses did not mention the Divine Name until he had spoken the twenty-one words Give ear, ye heavens, and I will speak, etc. (Deut. 32:1). Only then did he say: For I will proclaim the name of the Lord. Since, as you know, He did not reveal His name to the patriarchs, why did he disclose it to Moses? He did so because he had been chosen to redeem Israel, as it is written above in reference to this matter: And Moses returned unto the Lord and said: “Lord, wherefore hast thou dealt ill with this people?” (Exod. 5:22).
"Hallelujah, sing to the Lord a new song," says Isaiah (Isaiah 43:18-19), "Do not remember the former things." (Isaiah 43:18-19) "The wild beasts will honor Me" (Isaiah 43:20). "This people have I formed for Myself" (Isaiah 43:21). The Almighty says: Just as I have made all things new, so shall you sing a new song to Me, as it is said: "Sing unto the Lord a new song." (Psalm 149:1) And who are these pious ones? They are the people of Israel. As it is written, "He raised up a horn of salvation for us in the house of His servant David...to show mercy to our fathers and to remember His holy covenant, the oath which He swore to Abraham our father." (Psalms 148:14) Whenever Israel sees the Almighty, they become pious. They became pious when they saw Him at the Red Sea and sang a song, as it is said, "Then Moses and the children of Israel sang this song to the Lord." (Exodus 15:1) They became righteous when they saw Him at Sinai, as it is said, "He stores up sound wisdom for the upright." (Proverbs 2:7) And what does it say there? "He kissed me," etc. They became righteous when they saw Him at the Tent of Meeting, as it is said, "And Moses and Aaron went into the Tent of Meeting and came out and blessed the people. Then the glory of the Lord appeared to all the people, and fire came out from before the Lord and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces." (Leviticus 9:23-24) As it is said, "Rejoice, O ye righteous," etc. When they see Him in the world to come, they become pious, as it is said, "Let the praises of God be in the congregation of the pious." (Psalm 149:1) And they rejoice and are exceedingly glad in His presence, in the fire, hail, snow, and smoke, as it is said, "Praise the Lord from the earth," etc. (Psalm 148:7-14) From here we learn that there is nothing evil in heaven, neither fire, hail, snow, nor smoke, but they are from the earth, as it is said, "Praise the Lord from the earth." (Psalm 148:7) And so it is said, "No evil shall befall you." (Psalm 91:10) There is no evil in His presence. All evil is on earth. But if so, why does it say, "And the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven?" (Genesis 19:24) The Almighty said, a decree shall come from the heavens and below it shall be done with fire. A stormy wind does his bidding, and even the hills and all the high places tremble. David said, the mountains will be weighed down by him who knows their weight." As it says (Isaiah 40:12), "Who has measured the waters in the hollow of His hand, and marked off the heavens with a span." And so it says (Psalm 147:4), "He counts the number of the stars, He calls them all by their names." Therefore it is said, "The heavens and the earth" (Genesis 1:1), to teach that God created everything. David said, "Everything praises God." If a person does not want to give thanks and praise to his Creator, even a crawling creature or a bird with wings thanks Him, and it is not fitting for him. And so it says (Isaiah 43:20), "The beasts of the field shall honor Me." Therefore it is said, "The wild beasts and all cattle" (Psalm 148:10). The kings of the earth and all nations, princes, and all judges of the earth should have said, "The dragons and all deeps" (Psalm 148:7) first, and afterward, "Kings of the earth and all people" (Psalm 148:11), up to "Young men and maidens" (Psalm 148:12). What are "young men"? They are the same as "young" and "youth." But the Holy One, blessed be He, said, "The elders who are youthful." As it says (Psalm 103:5), "Your youth is renewed like the eagle's," and (Isaiah 40:31), "But they that wait for the Lord shall renew their strength; they shall mount up with wings as eagles." Therefore it says, "The elders with the young" (Psalm 148:12). "Let them praise the name of the Lord, for His name alone is exalted" (Psalm 148:13). But haven't we already said, "Let them praise the name of the Lord"? In the custom of the world, when a mortal king sits enthroned, he has chamberlains who accompany him in the procession of his reign, and when they sing, they also honor him. But the Holy One, blessed be He, is not like this; He has no chamberlains or ministers. As it says (Deuteronomy 3:24), "Who is like unto Thee, O Lord, among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?" None other than He performs His work; He alone suspends the earth. As it says (Isaiah 44:24), "I, the Lord, am He that makes all things, that stretches forth the heavens alone, that spreads abroad the earth by Myself." Therefore He praises Himself alone, as it says, "Let them praise the name of the Lord, for His name alone is exalted." As it is written, "He has raised up a horn for his people... Sing to the Lord a new song." And it says in the giving of the Torah (Psalm 138:4), "All the kings of the earth will praise you, Lord, when they hear what you have decreed." Did they really hear and want to accept your Torah? No. Until Michah the Morashtite came and explained, as it says (Michah 5:14), "And I will execute vengeance in anger and fury upon the nations that have not hearkened." This teaches that they heard but did not accept. Then David came and gave thanks, as it says (Psalm 136:15), "You are the God who performs wonders..." David said, "I give thanks to you for the wonders you have done in the world, by making your Torah known to all the nations in the world, even though they did not want to accept it." This verse does not refer to strength, but to the Torah, as it says (Exodus 15:2), "The Lord is my strength and my song." Rabbi Abbahu said that it was revealed before the Holy One, blessed be He, that the nations of the world would not accept the Torah. So why did He offer it to them? This is God's way: He offers His creations what they cannot accept, and only then removes it from them. For the Holy One, blessed be He, does not come into conflict with His creations. Therefore it is said, "For high is His name alone is exalted."
"Say another thing and give me the shield of your salvation." Speaking of Abraham, who was sitting while the Shechinah (divine presence) was standing. Rabbi Berechiah said in the name of Rabbi Levi, "Abraham wanted to stand up, but the Holy One, blessed be He, told him to remain seated, for it is a good sign for your children that they will sit while I stand, as it is written (Psalms 82:1), 'God stands in the congregation of the mighty.'" Rabbi Samuel bar Chiya and Rabbi Yudan said in the name of Rabbi Chanina that whenever the children of Israel praise the Holy One, blessed be He, He places His Shechinah upon them. Why is this so? As it is said (Psalms 22:4), "Yet You are holy, enthroned upon the praises of Israel." Rabbi Simon said that when the Holy One, blessed be He, revealed Himself to Abraham, He regretted His words. The Holy One, blessed be He, said to the angels, "Go to him, and the Shechinah will accompany you and delay him until you have gone," as it is said (Genesis 18:22), "And the men turned from there." Rabbi Simon said that this is the correction of the scribes: that the Shechinah stands and waits for him. "Your answer will increase me." Rabbi Chiya said, "When a disciple goes before his teacher at night, who lights his lamp? Not the disciple, but the Holy One, blessed be He, lights the lamp for Israel, as it is said (Exodus 13:21), 'And the Lord went before them by day in a pillar of cloud.'" "Your answer will increase me." Rabbi Lulianus said in the name of Rabbi Yishmael that in the custom of the world, the teacher speaks and the student answers. But the Holy One, blessed be He, is not so, as it is said (Exodus 19:19), "Moses will speak, and God will answer him with a voice." "Your answer will increase me." Ben Azai said, "A mortal king, when he mentions his name, first mentions his titles and only then his name. But the Holy One, blessed be He, first mentions His name and only then His titles, as it says, 'In the beginning God created the heavens and the earth' (Genesis 1:1). Woe to you who does not understand this!" Rabbi Abba said, "Have you seen the difference between the conduct of the teacher and the student in the world? When the teacher is engrossed in Torah study and says to the student, 'You have wearied me with your questions,' the student goes and waits for him. But the Holy One, blessed be He, taught the Torah to Israel for forty days, and at the end said, 'You have wearied Me with your questions,' as it says, 'The Lord our God spoke to us at Horeb, saying...' (Deuteronomy 1:6). Rabbi Shimon said, 'In the practice of the world, the teacher and student stand together, and the teacher says to the student, 'Go and wait for me in such-and-such a place,' and the student goes and waits for him. But the Holy One, blessed be He, says to Ezekiel, 'Arise, go to the valley, and there I will speak with you' (Ezekiel 3:22). And it is written, 'So I arose and went to the valley' (Ezekiel 3:23). Woe to you who does not understand this!" Rabbi Yudan said in the name of Rabbi Hama, "In the future, the Holy One, blessed be He, will seat the Messiah King at His right hand, as it says, 'The Lord said to my Lord: "Sit at My right hand"' (Psalm 110:1). And Abraham will be at His left, and his face will be confused, and he will say, 'The son of my son is sitting at Your right, and I am at Your left?' And the Holy One, blessed be He, will appease him and say, 'The son of your son is at My right, and you are at My right as well,' as it says, 'The Lord is at your right hand' (Psalm 110:5). Woe to you who does not understand this!"
"I have loved the Lord." This is equivalent to the creation of Your world. In the beginning, it is written (Genesis 1:1) "In the beginning God created the heavens and the earth." And in the Tabernacle, it is written (Exodus 26:7) "And you shall make curtains of goats' hair." On the second day, let there be a firmament and let it divide. In the Tabernacle, it is the partition. On the third day, let the waters gather together. In the Tabernacle, it is written (Exodus 30:18) "And you shall make a bronze basin, and its base also of bronze, for washing." And water shall be put therein. On the fourth day, let there be luminaries. In the Tabernacle, it is written (Exodus 25:31) "And you shall make a lampstand of pure gold." On the fifth day, let the waters bring forth living creatures. In the Tabernacle, it is written (Exodus 25:18) "And you shall make two cherubim of gold." On the sixth day, let man be created. In the Tabernacle, it is written (Exodus 28:1) "And take unto yourself Aaron your brother." On the seventh day, they finished and consecrated it. And in the Tabernacle, it is written (Numbers 7:1) "And it came to pass on the day that Moses had finished setting up the tabernacle." This is the meaning of what is written (Deuteronomy 4:26) "I call heaven and earth to witness against you this day." To hear [this] in the voice of gratitude. Rabbi Avin said: This [Psalm] contains elements of the past and elements of the future. (Psalm 106:1) "Give thanks to the Lord, for He is good."
There is none like You among the gods, Lord. You are a King of flesh and blood who builds the lower world first, and then the upper world. But the Holy One, blessed be He, does not build the upper world first and then the lower world, as it is said, "In the beginning God created the heavens and the earth" (Genesis 1:1). Flesh and blood cannot make a form that creates a form, but the Holy One, blessed be He, makes His form create a form, as it is said, "Let the waters swarm with swarms of living creatures" (Genesis 1:20). Man is made in the image of the Holy One, blessed be He, and makes a form that creates a form. The heavens and the earth are the form of the Holy One, blessed be He, as it is said, "These are the generations of the heavens and the earth" (Genesis 2:4). There is none like You among the gods, Lord. All nations whom You have made shall come and bow down before You, O Lord, and shall glorify Your name. For You are great and do wondrous things. Rabbi Tanchum said, "Flesh and blood insult him to his face and insult his descendants with him, but when they insult him, they take their load with him. But the Holy One, blessed be He, does not burden anyone with His load." Know that Rabbi Chanina and Rabbi Yochanan said that on Monday or on Thursday the angels were created in Psalm above.
... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)
THE SABBATH THE School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "In the beginning God created the heavens and the earth" (Gen. 1:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands" (Ps. 102:25). The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "These are the generations of the heavens and of the earth" (Gen. 2:4). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "In the day that the Lord God made earth and heaven" (ibid.). The School of Shammai said: The heavens were created first, because it is said, "And the heavens and the earth were finished" (Gen. 2:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens" (Isa. 48:18). The School of Shammai said: The heavens were created first, and the earth afterwards, because it is said, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1). Contention arose between them (i.e. the Schools) on this question, until the Holy Spirit rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment.
Noah said to them: Turn from your ways and evil deeds, so that He bring not upon you the waters of the Flood, and destroy all the seed of the children of men. They said to him: Behold, we will restrain ourselves from multiplying and increasing, so as not to produce the offspring of the children of men. What did they do? When they came to their wives they spilled the issue of their seed upon the earth so as not to produce offspring of the children of men, as it is said, "And God saw the earth, and behold it was spilled" (Gen. 6:12). They said: If He bring from heaven the waters of the Flood upon us, behold, we are of high stature, and the waters will not reach || up to our necks; and if He bring the waters of the depths against us, behold, the soles of our feet can close up all the depths. What did they do? They put forth the soles of their feet, and closed up all the depths. What did the Holy One, blessed be He, do? He heated the waters of the deep, and they arose and burnt their flesh, and peeled off their skin from them, as it is said, "What time they wax warm, they vanish; when it is hot, they are consumed out of their place" (Job 6:17). Do not read thus ("When it is hot," בחֻמו), but (read) "in his hot waters" (בחמימיו).
THE CREATION ON THE SECOND DAY ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3). Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.
Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great, and Rabbi Berekhya in the name of Rabbi Elazar: This midrash came up with us from the Exile: (From Babylonia. Presumably, this is a way of stating that it is an ancient tradition.) Any place that “It was [vayhi]” is stated, [it alludes to] trouble. Rabbi Ḥiyya the Great: Any place that “It was [vayhi]” is stated, it can serve [to allude to] either trouble or joy. If it is trouble, there is none like it. If it is joy, there is none like it. Rabbi Shmuel said: There are five [instances of] “during the days of [bimei].” “It was [vayhi] during the days of [bimei] Amrafel” (Genesis 14:1) – what was the trouble there? They waged a war. [It is analogous] to the friend of a king who was located in a certain province. Because of him, the king took care of the province. One time, barbarians came and beset him [the king’s friend]. They say: Woe for us, the king will no longer care for the province as he had done. Likewise, the entire world was created only due to the merit of Abraham our patriarch; that is what is written: “They turned back and came to Ein Mishpat, (Ein Mishpat literally means ‘eye of justice’.) which is [hi] Kadesh” (Genesis 14:7). Rabbi Aḥa said: They came to beset the eyeball of the world. (Abraham.) The eye that overcame the attribute of justice in the world you seek to blind? (The midrash is rhetorically addressing the kings that attacked Abraham.) “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu Kadesh. (The word hi, meaning ‘which is,’ is spelled with a vav as the middle letter, which could be read as the masculine hu. The midrash is reading hi Kadesh as hu kidesh, he sanctified.) He [Abraham] sanctified [kidesh] the name of the Holy One blessed be He in the fiery furnace. (See Tanḥuma, Lekh Lekha 6.) When everyone saw that all the kings came to beset him, they began screaming: Woe [vai]; that is, “It was [vayhi] during the reign of Amrafel.” “It was during the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11) – [it is analogous] to the son of a king who had a tutor who sought to kill him. He [the tutor] said: If I kill him, I will be condemned to death by the king; instead, I will withhold his wet nurse from him, and he will die on his own. So did Aḥaz say: If there are no kids, there are no rams, and if there are no rams there is no flock, and if there is no flock there is no shepherd. So Aḥaz thought to say: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He, as it were, cannot rest His Divine Presence in the world. Therefore, I will seize all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥanina said: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Avin: Isaiah said: “I will wait for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no time that was as difficult for Israel as that time, as it is stated: “I will conceal My face” (Deuteronomy 31:18) – in this world. But from that moment, “I hoped for Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Was it [this verse] fulfilled for him [Isaiah]? “Behold, I and the children whom the Lord gave me” (Isaiah 8:18) – were they his [Isaiah’s] children? Were they not his students? It teaches that they were as dear to him as his sons. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: that is, “It was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? “I saw the land, and behold, it is emptiness and disorder, and the heavens, and their light is not” (Jeremiah 4:23) – [it is analogous] to a king who sent a proclamation to a province. What did the residents of the province do to it? They took it, ripped it, and burned it in fire. They said: Woe to us when the king becomes aware of these matters. That is what is written: “It was, as Yehudi would read three columns or four” (Jeremiah 36:23) – three or four verses. When he reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), (This is the fifth verse of the first chapter of Lamentations.) immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace, until the end of the scroll, upon the fire that was in the fireplace” (Jeremiah 36:23). Once they saw that it was so, they began screaming: Woe [vai]; that is, “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [It was] “to kill, and to eliminate all the Jews” (Esther 3:13). [It is analogous] to a king who entered a vineyard and three enemies beset him: The first began picking unripe grapes, the second began trimming the clusters, and the third sought to uproot all the vines. Likewise, the wicked Pharaoh begin picking the unripe grapes; that is what is written: “[Pharaoh commanded all his people, saying:] Every son who is born you shall cast into the Nile” (Exodus 1:22). The wicked Nebuchadnezzar began trimming the clusters; that is what is written: “[He exiled Yehoyakhin.…] and the artisans and the smiths, one thousand” (II Kings 24:15–16). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; Rabbi Yoḥanan said: All of them were one thousand. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Rabbi Yehuda son of Rabbi Simon said: These are the Torah scholars. Haman the wicked sought to uproot the entire egg; (Egg, in the sense of the very origins of Israel.) [as] they say buy [the hen] with the egg (A aphorism meaning that he sought to complete the task, leaving no future.) – “to destroy, to kill, and to eliminate” (Esther 3:13). When they saw that it was so, they began screaming: Woe [vai]; “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1) – [it is analogous] to a province that owed a tax to the king. What did the king do? He sent a tax collector to collect it. What did the residents of the province do? They took him, struck him, and extracted it [the money] from him. They said: What he sought to do to us we did to him. Likewise, during the days when the judges judged, an Israelite person would worship idols, and a judge would seek to bring him to trial, and he would come and flog the judge. He would say: What he sought to do to me, I did to him. Woe unto a generation whose judges are judged; (The midrash is reading the verse to mean that it was in the days that the judges were judged, i.e. punished.) that is, “It was during the days when the judges judged.” Shimon bar Rabbi Abba said in the name of Rabbi Yoḥanan: Everywhere that it [“it was,” vayhi] is stated, [it alludes to] trouble or to joy; if trouble, there is no trouble like it, if joy, there is no joy like it in the world. Rabbi Shmuel bar Naḥman came and suggested a [different] distinction: Everywhere that it says, “it was [vayhi],” [it alludes to] trouble, everywhere that it says “it will be [vehaya],” joy. But it is written: “God said: Let there be light, and there was [vayhi] light.” He said to them: Even that is not light of joy, as the world did not merit to use that light. By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When He perceived that the wicked were destined to appear, like the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, (After the Tower of Babel.) and like the people of Sodom, He took it [the light] away. That is what is written: “From the wicked their light is withheld” (Job 38:15). He sequestered it for the righteous in the future, as it is stated: “Light is sown for the righteous” (Psalms 97:11). They objected to him: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as the heavens are destined to wither; that is what is written: “As the heavens will be eroded like smoke” (Isaiah 51:6). They objected to him: Is it not written: “It was [vayhi] evening and it was morning, a second day.… third.… fourth.… fifth.… sixth” (Genesis 1:8–31). He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, e.g., it is necessary to sweeten mustard, lupines must be sweetened, and wheat requires grinding. But it is written: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as it is written: “For they placed me in the pit” (Genesis 40:15). But it is written: “It was [vayhi] on the day that Moses completed [assembling the Tabernacle]” (Numbers 7:1). He said to them: That, too, is not joy, as it was sequestered when the Temple was built, as it is stated: “Moses was not able to enter into the Tent of Meeting” (Exodus 40:35). (The verse does not seem to be related to the point. Perhaps it is brought to communicate that even on the day that the construction of the Tabernacle was completed, the celebration was tempered by the fact that Moses could not enter the Tent of Meeting.) But it is written: “It was [vayhi] when Joshua was [at Jericho]” (Joshua 5:13). He said to them: That too is not joy, as Joshua rent his garments, as it is stated: “Joshua rent his garments” (Joshua 7:6). (After the setback at Ai.) But it is written: “It was [vayhi] on the eighth day” (Leviticus 9:1). (The day of the dedication of the Temple.) He said to them: That too is not joy, as on that day Nadav and Avihu died. (See Leviticus 10:1–2.) But it is written: “It was [vayhi] when the king (David.) dwelled in his house” (II Samuel 7:1). He said to them: That too was not joy, as it was then that Natan the prophet came and said to him: “However, you will not build the House” (I Kings 8:19). They said to him: We said ours, now you say yours. (Prove that every place it says vehaya it is an expression of joy.) He said to them: It is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “It will be on that day that the Lord will set His hand again the second time, [to recover the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, each man shall keep [a calf of the herd and two sheep] alive” (Isaiah 7:21). “It will be [vehaya] on that day, that a great shofar will be sounded, [and they will come…and bow down to the Lord on the holy mountain in Jerusalem]” (Isaiah 27:13). “It will be that one who is left in Zion and he that remains in Jerusalem [will be called holy]” (Isaiah 4:3). They objected to him: It is written: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Israel made complete penance for their iniquities, on the day that the Temple was destroyed. Conclusion of the prologue to Rut Rabba
Another interpretation: “This month shall be for you” – that is what is written: “He made the moon for festivals; the sun knows its setting” (Psalms 104:19). There are many [of God’s] deeds that Moses recorded in the Torah that are unclear and David arose and explained them. We find in the act of Creation, that when He created the heavens and the earth, He created light, as it is stated: “In the beginning God created [the heavens and the earth]” (Genesis 1:1), and afterward: “God said: Let there be light” (Genesis 1:3). David explained it: After God created light, He created the heavens, as it is stated: “He covers Himself with light like a garment” (Psalms 104:2), and then, “He stretches the heavens like a curtain” (Psalms 104:2). Here we have learned that after He created light He created the heavens. Three creations preceded the world: Water, air [ruaḥ], (The Hebrew word ruaḥ can mean air, wind, or spirit. ) and fire. Water became pregnant and gave birth to darkness. Fire became pregnant and gave birth to light. Air became pregnant and gave birth to wisdom. With these six creations the world is conducted, with spirit, with wisdom, with fire, with light, with darkness, and with water. That is why David said: “May my soul bless the Lord. Lord my God, You are very great” (Psalms 104:1). A person sees a beautiful pillar and says: Blessed is the quarry from which this was quarried. The world is beautiful; blessed is the Omnipresent who quarried it and created it with speech, happy are you O world, that the Holy One blessed be He reigns over you. [A person of] flesh and blood etches [tzar] his image on a wooden tablet, and the tablet is larger than his image. God, may His name be blessed, is great, and His image is great. The world is small, and He is greater than the world, as it is stated: “For the Lord is God, an everlasting Rock [tzur olamim]” (Isaiah 26:4). (In contrast to an image created by flesh and blood, where the image is necessarily smaller than the object upon which it is drawn, God’s image is greater than the world.) What is taught when Scripture states: Tzur olamim? Relative to Him, the two worlds [olamim] (This world and the World to Come.) are considered nothing. That is why it is stated: “Lord my God, You are very great.” After He covered Himself with light, He then created the world, as it is stated: “He covers Himself with light like a garment; [He stretches the heavens like a curtain]” (Psalms 104:2). [A person of] flesh and blood, after he builds the house, he builds the upper story. God is not like that; after He built the roof, He built the upper story, and after He built the upper story, He positioned it on the atmosphere of the world, on nothing. Then He installed His chariots, clouds; and then His dais on the storm. Who informs you about all these matters? It is David, who explained the deeds of God to inform all humanity of His might, as it is stated: “He lays the beams of His upper chambers in the waters; He makes the clouds His chariot” (Psalms 104:3); not from copper, not from iron, but with balconies of water. Then He constructed the upper stories, not from stone and not from hewed stone, but from layers of water, as it is stated: “He lays the beams of Your upper chambers in the waters.” [A person of] flesh and blood makes his chariot strong to bear his entire burden, and he makes it from iron, bronze, silver, or gold. But God, may His name be blessed, a cloud has no substance, and He makes clouds His chariots, as it is stated: “He makes the clouds His chariot.” Flesh and blood, if there was a muddy path before him, he walks on stones that are hard. But God is not so; rather, He leaves the visible cloud and walks on the invisible wind, as it is stated: “Who walks upon the wings of the wind” (Psalms 104:3). Flesh and blood conscripts strong, powerful soldiers capable of wearing helmets, and armor, and weapons. But the Holy One blessed be He conscripted His soldiers that are invisible, as it is stated: “Who makes winds His messengers” (Psalms 104:4). The wind emerges, followed by lightning, as it is stated: “The flaming fire His servants” (Psalms 104:4). After He created the sky, He created angels on the second day, and on that same day He created Gehenna, as “that it was good,” is not written about it [the second day]. Like [a person of] flesh and blood who acquires slaves and says [to his associates]: ‘Make swords.’ They say to him: ‘Why?’ He says to them: ‘So if they rebel, they will receive a death sentence.’ So, the Holy One blessed be He said: I created Gehenna [on the second day], about which “that it was good” is not written, so if people sin, they will descend into it. From where is it derived that Gehenna was created on the second day? It is as the prophet explains: “For Hell has been prepared from yesterday” (Isaiah 30:33), from the day that a person could say yesterday. When would a person be able to say yesterday? It is on the second day, as the first day of the week precedes it. Afterward, He created dry land on the third day, as it is stated: “He established the earth upon its foundations” (Psalms 104:5). At that moment, one was naked and one was clothed, like [a person of] flesh and blood who has two servants; he stripped the garment off of one and clothed the other with it. So, God said: “Let the waters be gathered” (Genesis 1:9) – He exposed the earth and covered the depths. So said David: “You covered the depths as with a garment” (Psalms 104:6). “From Your rebuke they flee” (Psalms 104:7) – like flesh and blood who saw his winepress filled with grapes and a vineyard to harvest. People said to him: ‘Where will you put the rest of the grapes, since the winepress is small?’ He said to them: ‘I will make a winepress that will hold all the grapes in the vineyard.’ What did he do? He trampled the grapes and trod on one [pile] after another, and then brought the grapes that were in the vineyard, and the winepress held all the grapes. (The winepress could not contain all the grapes at once but could contain all the juice. ) So, the entire world was filled with water, and the earth was immersed in the water. The Holy One blessed be He said: “Let the dry land appear” (Genesis 1:9). The waters said: ‘We fill the world, and until now it is crowded for us; where will we go?’ May His name be blessed, He kicked Ocean and killed it, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed [maḥatz] Rahav” (Job 26:12). Maḥatz means nothing other than killing, as it is stated: “She crushed [maḥatza] and pierced his temple” (Judges 5:26). (This is a description of how Yael killed Sisera.) When he killed it, some say that it is crying until today, as it is stated: “Have you entered into the springs of [nivkhei] (The midrash reads nivkhei as though it derives from the term bekhi, weeping.) the sea?” (Job 38:16). Why did He kill them? It is because a house that holds one hundred living people holds one thousand dead. That is why Ocean is called the Dead Sea; but the Holy One blessed be He is destined to heal it, as it is stated: “To the sea it will flow, and the water will be healed” (Ezekiel 47:8). When the rest of the waters saw that He kicked Ocean, its fellows fled at the sound of its scream. It is like a donkey driver of flesh and blood who was walking and there were two servants in front of him; [when the donkey driver whips the donkeys], those [servants] in front [of the donkeys] run and flee. So, the rest of the water in the world fled at the sound of the scream of Ocean, as it is stated: “From Your rebuke they flee.” They fled, but they did not know to where they were fleeing, as it is stated: “They rose to the mountains, descended in the valleys, to this place You established for them” (Psalms 104:8). It is like a servant of flesh and blood to whom his master said: ‘Wait for me in the marketplace,’ but did not tell him where to wait. The servant began saying: Perhaps he told me to wait for him near the basilica, perhaps he told me near the bathhouse, or perhaps he told me alongside the platform. He [the master] entered [the city], found him and slapped him. He said to him: ‘I sent you to the gate of the prefect’s palace.’ So, the waters were wandering, when they heard that He said to them: “Let the waters under the heavens be gathered to one place” (Genesis 1:9). He did not say to them to the north or to the south, but rather they scattered, “they rose to the mountains, descended in the valleys.” The Holy One blessed be He slapped them. He said to them: ‘I said to you to go to the place of the leviathan.’ From where that it is so? It is as it is stated: “To this place You established for them” (Psalms 104:8), and that is the place of leviathan, as it is stated: “This leviathan, whom You created to frolic in it [the sea]” (Psalms 104:26). “You set a boundary that they may not cross” (Psalms 104:9). Like flesh and blood that put his animal into a pen and locked the gate before it so it would not go out and graze on the grain. So, the Holy One blessed be He locked the sea with sand and administered an oath to it that it would not go beyond the sand, as it is stated: “That I placed the sand as the boundary of the sea” (Jeremiah 5:22). “Who sends springs through the ravines” (Psalms 104:10) – like [a person of] flesh and blood who has baskets [for the pressing] of olives. He pressed the beam onto them, and the oil came out from above and oil descended below. So, the mountain from this side and the mountain from that side press on the springs and they burst forth and emerge from between the mountains. That is why it is written: “Who sends springs through the ravines.” Afterward, what did David say? “He made the moon for festivals” (Psalms 104:19) – the Holy One blessed be He created three hundred and sixty-five windows in the firmament; one hundred and eighty-three in the east and one hundred and eighty-two in the west; some of them He created for the sun and some of them He created for the moon, so that the world would follow it. The sun goes through all of them, as does the moon except for eleven windows that the moon does not enter any of them. This is like a prefect and a duke who were receiving gifts. The prefect took commensurate with his honor and the duke commensurate with his honor. So, the sun is called great and the moon is called small. This is why the sun is called great, because it is eleven days greater than the moon. (The solar year is roughly eleven days longer than twelve lunar months.) This is why He created the moon for the festivals, so that Israel would increase and decrease like the moon [waxes and wanes]. But this [waxing and waning] is not harmful to it [the moon], but it is for the setting of the festivals. (Similarly, though Israel’s fortunes increase and diminish, it will ultimately prevail.) All the years are counted by the sun [by the solar calendar], the years of the world and the years of [the lives of] people, and it [the sun] knows the span of every person, how long he saw the sun. All this to say that He created the moon for the festivals? David rose and explained: “He made the moon for the festivals.” They said to David: ‘While we were in Egypt, we received [the consecration of] the month by the moon’; that is what is written: “This month shall be for you” (Exodus 12:2).
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “There is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8). Why is there none like You among the gods? Because there are none who can perform Your deeds. How so? The way of the world is that flesh and blood make a path on the way; is he, perhaps, able to make a path in the sea? But for the Holy One blessed be He it is not so, but rather, He makes for Himself a path in the midst of the sea, as it is stated: “Your way was through the sea, Your path through the mighty waters, Your footprints left no trace” (Psalms 77:20). Flesh and blood examine their documents. If someone finds that people owe him, he will produce the document and collect from them, but if he finds that he is in debt to a person, he will suppress it and not produce it. But the Holy One blessed be He is not so. If He finds that we are in debt to Him He suppresses it, as it is stated: “He will again have mercy upon us; He will suppress our iniquities” (Micah 7:19). But if He finds merit for us, He produces it, as it is stated: “The Lord has produced our righteousness” (Jeremiah 51:10). Flesh and blood, when he seeks to build a palace, he builds the lower levels and afterward builds the upper levels. But the Holy One blessed be He is not so; after He created the upper levels, He created the lower levels, as it is stated: “In the beginning God created the heavens,” and only afterward, “and the earth” (Genesis 1:1). Flesh and blood, when he seeks to purchase a slave, if there are claimants, (Individuals who claim that the slave belongs to them rather than to the individual seeking to sell the slave.) he does not purchase him, but the Holy One blessed be He is not so, but rather He says: “Or has a god sought to come and take for himself a nation from the midst of a nation?” (Deuteronomy 4:34). Flesh and blood, the disciple holds the torch before his master, but the Holy One blessed be He is not so: “The Lord was going before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). Flesh and blood, the servant bathes the master, but the Holy One blessed be He is not so, but rather, “I will bathe you in water” (Ezekiel 16:9). Flesh and blood would dress his master, but the Holy One blessed be He is not so, but rather, “I clothed you in embroidery” (Ezekiel 16:10). Flesh and blood places shoes on the feet of his master, but the Holy One blessed be He is not so, but rather, “and shod you with taḥash” (Ezekiel 16:10). Flesh and blood bears his master, but the Holy One blessed be He is not so, but rather, “I have borne you on the wings of eagles” (Exodus 19:4). Flesh and blood, the master sleeps and the servant stands over him, but the Holy One blessed be He is not so, but rather, the Holy One blessed be He protects Israel, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). For flesh and blood, water is from above them and bread is from below them, (Rain falls from the sky and wheat grows from the ground. ) but the Holy One blessed be He is not so, but rather, water is from below them, this is the well, (The well that miraculously accompanied Israel through the wilderness and provided them with water. ) as it is stated: “Rise, well…” (Numbers 21:17), and the bread is from above: “Behold, I will rain down [bread] for you [from the heavens].” That is, “there is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8).
Another matter, “these are the ordinances,” that is what is written: “A king upholds the land with justice” (Proverbs 29:4), this is the Holy One blessed be He, who created His world with justice, as it is stated: “In the beginning, God created” (Genesis 1:1). “The Lord created” is not stated, but rather “God created.” It does not say: ‘The Lord said: Let there be a firmament,’ but rather, “God” (Genesis 1:6). The same is true of all of them. (In each stage of creation, the verses refer to “God” rather than “the Lord.” According to the midrash, verses employ the name “God” when He acts with the attribute of justice, and “the Lord” when He acts with the attribute of mercy (see, e.g., Bereishit Rabba 12:16). ) Likewise, David said: “For God is Judge” (Psalms 50:6), to teach you that the world was created with justice. “But a man of donations [terumot] will destroy it” (Proverbs 29:4); this is Adam. Just as it is the way of a woman when she seeks to separate her ḥalla, she kneads the flour and then takes ḥalla, so God did. He kneaded the world and then took Adam, as it is stated: “Mist would ascend from the earth” (Genesis 2:6), and then: “[The Lord God] formed [man of the dust of the ground]” (Genesis 2:7). (The comparison here is based on the fact that ḥalla is also referred to as teruma; see Numbers 15:20).) When he sinned, God said to him: “The land is cursed because of you” (Genesis 3:17). That is why it is stated: “But a man of donations [will destroy it].” Another matter, “a king upholds the land with justice,” this is Yehoshafat, as it is stated: “Yehoshafat said to the judges: Consider what you are doing” (II Chronicles 19:6). “But a man of donations will destroy it,” this is a Sage who knows halakhot, midrash, and agadot, and an orphan and a widow go to him so that he will implement justice for them, and he says to them: ‘I am preoccupied with my studies, I am not available.’ God says to him: ‘I consider it as though you destroyed the world.’ That is why it says: “But a man of donations [terumot] will destroy it.” (Such a Sage is referred to as a man of terumot because he is involved in endeavors that are sacred, just as teruma is sacred, and he removes [merim] himself from involvement in justice. ) Another matter, “a king upholds the land with justice,” this is Israel, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “But a man of donations [terumot] will destroy it,” this is the generation of the flood, which did not implement justice. (They separated [herimu] themselves from justice. ) See what is written in their regard: “They drive the donkey of orphans…. They turn the indigent from the way” (Job 24:3–4). Rabbi Aḥa said: The Holy One blessed be He sought to give them four matters: Torah, suffering, the rite of offerings, and prayer, but they did not seek it, as it is stated: “They say to God: Turn away from us” (Job 21:14), this is the suffering. “We do not desire the knowledge of Your ways” (Job 21:14), this is Torah. “What is the Almighty that we should worship Him?” (Job 21:15), these are the offerings. “What good will it do if we encounter Him?” (Job 21:15), this is prayer. The Holy One blessed be He said to them: ‘What caused you to be eliminated from the evening of this world and from the morning of the World to Come? (This world is compared to evening or night, and the World to Come is compared to morning. ) It is because you did not accept the Torah in which there is justice,’ as it is stated: “From morning to evening they are broken” (Job 4:20). Why? “Forever unaware [mesim], they perish” (Job 4:20), and mesim is nothing other than justice, as it is stated: “These are the ordinances that you shall place [tasim] before them.”
Rabbi Yehoshua ben Korḥa says: The yod in Sarai ascended and prostrated itself before the Holy One blessed be He and said: ‘Master of the universe, You eradicated me from the name of this righteous woman, the wife of this righteous individual, Abraham our patriarch, and You called her name Sarah.’ The Holy One blessed be He said to it: ‘Go. At first, you were at the end of the letters and in the name of a female. Now, I am placing you in the name of a male and at the beginning of the letters, and in [the name] of one of the most righteous people in the world.’ That is what is written: “Moses called Hoshe’a bin Nun, Joshua [Yehoshua]” (Numbers 13:16). Rabbi Elazar bar Avuna [said] in the name of Rabbi Aḥa: For twenty-six generations alef was objecting before the Holy One blessed be He: ‘Master of the universe, You placed me at the head of the letters, but You created the world not with me but with bet, as it is stated: “In the beginning [bereshit], God created the heavens and the earth”’ (Genesis 1:1). The Holy One blessed be He said to it: ‘My world and all its contents were created only due to the merit of the Torah, as it is stated: “The Lord founded the earth with wisdom” (Proverbs 3:19). Tomorrow, I will reveal Myself and give the Torah to Israel, and I will place you in the first of the commandments, and I will begin with you first, as it is stated: “I [anokhi] am the Lord your God”’ (Exodus 20:2). Bar Ḥota said: Why is it called alef? Because it endures for one thousand [elef] generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8). (God planned to give the Torah, and to start it with the letter alef, for the one thousand generations before it was given (see Bereshit Rabba 28:4; Kohelet Rabba 7:28).)
“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42). “I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1). Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool. Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source: (This supports the opinion of Beit Hillel.) “You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written: “The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created. (This is before God created in the heavens, as detailed in Genesis 1:6–8. ) Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid. (The pots of that time were created from clay. At first the craftsman would create a closed box and then he would separate the top part from the bottom, thereby creating the pot and the lid. ) That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another. In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another. In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another. In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another. In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another. But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father. In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another.
Another matter, “I will remember My covenant with Jacob” – that is what is written: “Now, so said the Lord, your Creator, Jacob, and your Fashioner, Israel” (Isaiah 43:1). Rabbi Pinḥas said in the name of Rabbi Reuven: The Holy One blessed be He said to His world: ‘My world, My world, I will tell you who created you and who fashioned you. Jacob created you and Jacob fashioned you,’ as it is written: “Your Creator, Jacob, and your Fashioner, Israel.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Behemoth (A huge animal that will be served at the feast of the righteous in the World to Come. See Vayikra Rabba 13:3. ) was created only due to the merit of Jacob. That is what is written: “Behold now the behemoth that I made with you” (Job 40:15). Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Ḥanina ben Rabbi Yitzḥak: Heavens and earth were created only due to the merit of Jacob, as it is written: “He set a testimony in Jacob” (Psalms 78:5), and the testimony that is stated here is nothing other than heavens and earth, just as it says: “I call today to the heavens and the earth to bear witness to you” (Deuteronomy 30:19). Rabbi Berekhya said: Heavens and earth were created only due to the merit of Israel, as it is written: “In the beginning [bereshit], the Lord created [the heavens and the earth]” (Genesis 1:1), and reshit is nothing other than Israel, as it is stated: “Israel is sacred to the Lord, the first [reshit] of His crop” (Jeremiah 2:3). Rabbi Aḥa said: Heavens and earth were created only due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself [as there the lawgiver’s portion is hidden]” (Deuteronomy 33:21). Rabbi Abbahu said: Everything was created only due to the merit of Jacob. That is what is written: “Not like these is the Portion of Jacob; for He is the fashioner of everything” (Jeremiah 10:16); for the sake of Jacob, He fashioned everything. Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: Abraham was rescued from the fiery furnace only due to the merit of Jacob. This is analogous to one who was standing in judgment before the ruler and he was sentenced by the ruler to be burned. The ruler gazed by means of astrology, and saw that he was destined to beget a daughter who would marry the king. He said: ‘He is worthy to be spared due to the merit of the daughter that he is destined to beget.’ So, Abraham was sentenced by Nimrod to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him. He said: ‘He is worthy to be spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham” (Isaiah 29:22). The Rabbis say: Abraham himself was created only due to the merit of Jacob. That is what is written: “For I know him, so that he shall command his children and his household after him, and they will observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19), and there is no “righteousness and justice” other than from Jacob, as it is stated: “You wrought justice and righteousness in Jacob” (Psalms 99:4). (Among the descendants of Abraham, only those from Jacob perform justice and righteousness, through the fulfillment of the Torah. )
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. (The bandits had been apprehended and were in chains.) One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. (There were offerings for many sins, particularly for those violated unwittingly.) Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning (This is one whose relative died that day but has not yet been buried.) does not bring a peace offering.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); (Both verbs are written in the plural: Vayisu, vayaḥanu.) they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” (The verb is singular rather than plural. ) The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). (When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. ) Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. (He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.) Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), (Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. ) and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another (While employing the term “peace”, which has been established to be a name of God. ) in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. (The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. ) Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ (It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. ) Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). (In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. ) I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? (The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? ) “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). (The particular laws of peace offerings are discussed after those of the other types of offerings. ) I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. (The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” ) And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
Another thing is why in the house, according to the fact that she has two poles up and one below, behind him he says to the Creator, "Who created you in the world?" . Rabbi Elazar bar Avina says 26 generations was a challenging challenge before God Almighty said before him, Master of the Universe I am the first of letters and you did not create your world in me God told him the world and its entirety were created only thanks to the Torah says God with wisdom founded I am destined to rest in the Sinai, and I will not open it except to you, as I say, I am the Lord your God. Bar Chunya said why his name is called Aleph that the Holy One, blessed be He, agrees to give the Torah to a thousand generations, as it is commanded by a thousand generations. Rabbi Hoshayah Rabbah I will be the master of the art of God, in the manner in which a king of flesh and blood builds Palatrin and does not build him from his own knowledge but from the knowledge of the artist and the artist does not build from his own knowledge, but rather he is hypocritical and has a knowledge of how he makes rooms And how does he do such a thing? The Holy One, blessed be He, looked at the Torah and created the world. And there is no beginning but Torah as to how the Lord said, "I will begin his journey." Rabbi Brachya says in the merit of Moses that the world was created, as it is stated in the beginning and the writing, and Rabbi Huna saw it first in the name of Rabbi Menahem because of three things the world was created in the merit of Challah and the merit of the tithes. And there is no beginning, but there is a certain portion that says the beginning of your cradles applies. And there is no beginning but a tenth of what you have said, the beginning of your fish. And there is no beginning but the firstborns. How many are the firstborn of your land? Tanna Debi Rabbi Yishmael Do not read Bereshit, but rather, by the beginning of Shitin from the six days of creation, it is said: "My thighs are like those wreaths that will flow from the hollow and descend to the abyss. Made by an artist The work of God's art: Shimon ben Azzai says and your answer is Rabbinic. Flesh and blood mentions his name and then praises Pelan Agusta flan fratata but God is not so but the needs of his world and then mentioned his name is said Genesis God then created:
One may not expound the topic of forbidden sexual relations before three or more individuals; nor may one expound the act of Creation and the secrets of the beginning of the world before two or more individuals; nor may one expound by oneself the Design of the Divine Chariot, a mystical teaching with regard to the ways God conducts the world, unless he is wise and understands most matters on his own. The mishna continues in the same vein: Whoever looks at four matters, it would have been better for him had he never entered the world: Anyone who reflects upon what is above the firmament and what is below the earth, what was before Creation, and what will be after the end of the world. And anyone who has no concern for the honor of his Maker, who inquires into and deals with matters not permitted to him, deserves to have never come to the world.
This should awaken a person to watch over his children carefully and to teach them Torah and guide them in awe of Hashem because a son can bring his father merit. By the same token, one whose father or mother has passed away must be scrupulous in reciting the Kaddish and responding, Amein, yehei shemeih raba, with all his might. For through this he elevates his father’s soul to the upper Gan Eden. Let him not emulate those who take the Kaddish lightly, treating it as a kind of joke and actually making sport of its recital. They do not realize that Heaven and earth depend on the Kaddish. The response, Amein, yehei shemeih raba, contains twenty-eight letters, corresponding to the twenty-eight letters in the first verse of the Torah, “In the beginning God created the Heaven and the earth” (Bereishis 1:1). This is an allusion to what is stated in Tehillim, “The power of His deeds He has declared to His people” (111:6). For the numerical value of the word “power” — koach — is twenty-eight. The first verse of the Ten Commandments also contains twenty-eight letters: “And God spoke all these things, saying” (Shemos 20:1). Therefore our teacher Rabbi Yehudah Chassid used to instruct the congregation to recite the first verse of Bereishis, followed by the one from the Ten Commandments and afterwards, Amein, yehei shemeih raba. The esoteric meaning of this custom is explained in Megaleh Amukos (Ofen 212).
At the outset of creation the Holy One Blessed is He saw that the world could not survive on the basis of strict judgment. So what did the Holy One Blessed is He do? He appended the name of mercy [יהו"ה] and created the world (Bereishis Rabbah 12:15; Pesikta Rabbasi, 41). Thus it states, “In the beginning God [Elokim] created” (Bereishis 1:1) — that is, with strict judgment because the name Elokim indicates the attribute of judgment. But afterwards it states, “On the day that Hashem God [יֱהֹוִ"ה Elokim] made earth and Heaven” (Bereishis 2:4).
Now that it has been made clear that the world was not created for any need of God, we can say that the world was created for a great reason and that that reason is the service of the Creator, blessed be He. For just as a king is not called king until he has a people, as it is said (Proverbs 14:28), “In the multitude of people is the king’s glory”, so similarly the name “Creator” cannot be applied to one unless there is something that He has created. He is not called “God’ until He has a people, as it is said (Leviticus 26:12), “And I will be your God and ye shall be My people.” Even though the Divine name does not lack anything (See Psalms 10:16, "The Lord is King for ever and ever; the nations are perished out of His land." M. L. Malbim in his commentary on the Psalms Kitbe Kodesh Psalms, (Vilna: Romm. 1911), p. 21 observed "although the nations are absent from His land, God is God with or without people.") because of the lack of men nor does It gain by them , nevertheless, in the creation of the world, it was fitting that the name of the Creator should be “God.” For example, the smiter can smite, but he is not called “the smiter” until he has smitten something. Even if there is no smitten object, there may be nothing lacking in the strength of the smiter, yet only when there is a smitten object is it proper to call the smiter by that name. Thus with the Creator, nothing was lacking in His power before the world was created, but in the creation of the world His perfection increased. This is the cause for which the world was created. Thus we know and understand that the Creation of the world was the perfection of God’s name.
Let us turn our attention to the statement of Rabbi Yitzchak quoted by Rashi in his first commentary on the first verse. Rabbi Yitzchak says that the Torah did not really have to commence prior to the twelfth chapter of Exodus when the commandment to sanctify the New Moon is given to the people of Israel. He goes on: "ומה טעם פתח בבראשית, משום כח מעשיו הגיד לעמו, לתת להם נחלת גוים, "what is the reason that G–d commenced the written Torah with the story of Bereshit?, It is to tell us that G–d revealed to His people His powerful works, in giving them the heritage of nations." (Psalms 111,6) The commentator elaborates that if the nations of the world would challenge Israel's right to the land of Israel accusing Israel as having illegally dispossessed its seven Canaanite nations, Israel could reply that since the earth belongs to G–d seeing He has created it, He is free to give any part of it to anyone He chooses. Since Israel found favor in His eyes, G–d gave that land to Israel. This premise raises a major question, as do the repeated words "when He wanted to, He gave it to them, and when He wanted to, He gave it to us." What kind of justice is it to give someone a gift only to revoke the gift at a later stage, especially when such gift has become a נחלה, an inheritance, i.e. something inviolable?
[The author continues in this vein quoting extensively from the ספר יצירה. Since this is a complicated subject for the uninitiated, I have limited myself to small parts of his commentary. Ed.]
In this portion the Torah discusses matters that help perfect one's body. The body viewed as the sheath of the soul, has also been created in the image of G–d (Genesis 1,27). This is why if someone kills another creature created in G–d's image he himself will be killed as an appropriate act of retribution. By his deed he has separated a soul from its body, (sheath), hence his own soul will be separated from its sheath. The act of murder is viewed as if the murderer had also severed the life of the soul in the Celestial Regions from its "body" in those regions. Although such separation would have occurred sooner or later anyways [by the natural death of the victim. Ed.], the murderer is punished for having brought this about prematurely. Hence his own soul will not find its resting place until the murder has been avenged. This principle explains the strange story related in Kings I chapter 21 of the judicial murder of Navot through Jezebel and king Achav. We are told in Kings I 22,21, that the "spirit" of the slain Navot volunteered to seduce king Achav into sinning by listening to his false prophets and that the Heavenly Tribunal concurred in this act of deviousness by the "spirit" of Navot. As a result, Achav was killed in a battle with Aram which served the ostensibly patriotic purpose of recapturing the city of Yavesh Gilead (which the Aramites had wrested from the Jewish state some considerable period earlier). Clearly, the soul, i.e. רוח, of Navot had not been able to come to rest due to the premature death of its body, and this may be why the רוח was permitted to act in its own personal interest. Avenging the murdered person is the only means to restore the harmony that existed between body and soul prior to the murder. We can now understand why, even if the family of the victim or the court were to agree to it, payment of a ransom would not restore the equilibrium which had been upset previously.. As long as the victim of the murder has not been appeased, there can be no question of the deed having been atoned for. When the death of the victim is due to an unintentional act however, the Torah does not consider him guilty of bloodshed. Clearly, the death of the victim was an act of G–d, i.e. the attribute of Justice chose as its instrument someone who had committed some other undetected offense. The killer had unconsciously carried out G–d's design in all those cases where he had not planned to kill the victim with a lethal instrument. The killer has to flee to the city of refuge, one of the cities of the Levites. Those cities are regarded as sites of judgment. The Levites themselves represent the emanation גבורה in the pattern חסד-גבורה-תפארת, a pattern that corresponds to the respective levels of כהן-לוי-ישראל. This unintentional killer must remain in the city of refuge until the death of the High Priest (35,25). This is because when the body of the victim was slain, also his soul was taken from him and had to remain in exile until a time when G–d is in a favorable frame of mind. At the time the High Priest dies, when his soul ascends to the Celestial Regions, the soul of the murder victim is then also allowed to proceed to those regions.
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
Prior to the creation of the universe there existed only G–d and His name in total and absolute secrecy, a concept which I have explained elsewhere at length. Once it had become His will to bring into existence a universe, the Torah firsts speaks about בראשית ברא אלוקים (Genesis 1,1), and afterwards the Torah refers to: ביום עשות ה' אלוקים (Genesis 2,4). This shows that the four-lettered name of G–d remained secret and only the name אל-הים which has the same numerical value as the word for nature, i.e. הטבע (86), was revealed. I have already mentioned that the creation of the universe proved that G–d existed before the universe. G–d's existence is manifest only through His activities. The essence of G–d, by definition, remains hidden. Anything revealed must by definition have previously been concealed. The very name of G–d, which alludes to היה, הוה ויהיה, "something that was, is, and will forever be," is the cause of any existence and enables all that exists to continue doing so. This is why the verse quoted from Genesis 2,4 does not merely describe G–d as having created the universe in the past, עשה, but also as an ongoing process, עשות.
וידבר אלהים אל משה ויאמר אליו אני השם. I have expounded at length in my treatise on Passover, as well as in my commentary on the Haggadah shel Pessach on the opening lines in our portion, commencing with Exodus 6,2 until the words לא נודעתי להם in verse 3. All the miracles performed by G–d in Egypt which defied all known laws of nature, were invoked by the Ineffable Four- lettered Name י-ה-ו-ה which symbolises G–d as היה, הוה, יהיה the One who created the world ex nihilo and who is eternal.
To come back to the words: ראה נתתיך in 7,1, which we questioned on page 413. We must compare it to Deut. 2,24: ראה נתתי בידך את סיחון מלך חשבון האמורי, "See I have given into your hand Sichon the king of Cheshbon the Emorite." G–d humbled the spiritual שר of that king before the feet of Moses. The adversaries of the Jewish people are first defeated in the Celestial Regions, before the Israelites on earth execute a similar judgment on their proteges on earth. The words: ראה נתתיך, refer to what had transpired already in the Celestial Regions. The Zohar (Sullam edition Shemot page 26), commenting on Exodus 1,8: ויקם מלךם חדש על מצרים, "A new king ascended the throne in Egypt," explains that Egypt's predominance in the world only began after the Jewish people had been exiled there. In fact, the stability of any kingdom on earth is only due to Israel. This is why Moses ascended to G–d in order to humble that nation. Simultaneously, the people of Israel ascended to a loftier position to become the "armies" of G–d and to receive the Torah. Bereshit Rabbah 1,1 explains that the universe was only created for the sake of Israel and the Torah, and that the Torah is called ראשית דרכו, based on Proverbs 8,22: השם קנני ראשית דרכו, "The Lord created me at the beginning of His way." Israel is called ראשית תבואה, "first harvest," based on Proverbs 8,19. The Midrash there also mentions that Moses is called ראשית, based on Deut. 33,21.
I saw that in RaShY's commentary, his commentary to the Torah began with an Alef (on Genesis 1:1) and completed it with the letter Tav (on Deuteronomy 34:12), and this was not for nought.
ה' אלוקיך, “the Lord your G-d,” (two separate attributes of G-d) the author refers the reader to his commentary on Genesis 1,1 where he had pointed out that the “plural” ending in the word אלוהים, is not a plural ending at all.
ה' אלוקי השמים, “the Lord, the G-d of heaven;” Rashi comments that Avraham did not add that this “G-d” was also the “G-d” of the earth. The reason was that the time frame Avraham spoke about was before he had preached monotheism to his peers, none of whom had until then recognised Him as their G-d. If that approach to G-d’s stature were correct, we would have to ask how G-d could have been referred to as the G-d of heaven in Genesis 1,1, when, according to tradition the heaven as we understand it was created only on the second day of the six days of creation? [In our daily prayers, אדון עולם, we commence by stating that that the Master of the universe was “king” before any creature had been created? In other words, the title “King” is not dependent on this King already having subjects over whom to rule. Ed.] The same point has been made by Isaiah 43,10: “before Me no god was formed and after Me none shall exist.” The point that the prophet makes is that G-d’s existence is dependent on His having loyal subjects. Only He is eternal. This is also the reason why the first blessing in our thrice daily amidah, שמונה עשרה, does not contain a reference to G-d as “king,” as do other blessings. It would be inappropriate to commence with the sequence: מלך העולם אלוקי אברהם וגו', “the King of the universe, the G-d of Avraham, etc.” seeing that in the chapter of the Torah whereAvraham is introduced He could not truthfully have been described as the “King” of the whole universe. When Avraham in our verse credited G-d with having taken him out of his father’s house, etc., he thereby “crowned” G-d as “king” also on earth, he being His first subject. Nonetheless this was a far cry from being recognised as king of mankind.
God is, above all, the Creator (Genesis 1:1), and therefore the image of the divine in humanity demands that one live a creative life, make constructive efforts, and attempt to discover the unknown within one's self and within the world. Those who live only an imitative, routine life sin against the image of the divine within themselves.
We cannot be sure of the explanation. Here, as so often in the Torah, the narrative is undetermined, leaving it to us, the reader, to flesh out the details. In the rabbis’ wonderful phrase: “the text itself cries out: Expound me!” (.Solomon Buber, comp., Tanḥuma, Vayeshev 13; see Rashi to Bereshit 1:1; 37:20.)
Introduction The Talmud now shows how the Greek elders translated the Torah. The central idea here is that the elders changed the verses to avoid various interpretive or theological problems. Due to the nature of this passage I have lined it up in a table. The middle column is what is written in the Talmud. On the left is the translation of the purported Septuagint. The right side is the actual Hebrew text. I have not translated the Hebrew original but you should be able to understand it from my explanation below. Genesis 1:1: Here they changed the order of the words around. According to Rashi the original order might give the impression that an entity named “Bereshit” created God. The change in order might also serve to emphasize that God preexisted the world. Genesis 1:26: The plural form, which gives the impression of a multitude of gods, was changed into singular. Genesis 2:2: The original is confusing—did God complete creation on the sixth day or on the seventh day? The revised version makes more sense. Genesis 5:2: In the original it sounds like two humans were originally created. The emendation changes the word to the singular. Genesis 11:7: The original is plural and has been emended to the singular. Genesis 18:12: In the Torah, both Abraham and Sarah laugh when told that they will have a child, but God gets angry only with Sarah. This is puzzling. To fix this problem, the translation reads that Sarah laughed in front of her relatives. Abraham laughed only to himself, and that is why God was not angry with him. Genesis 49:6: In the original, Shimon and Levi are accused of killing a person. This is emended so that they only killed an ox. Exodus 4:20: It is a bit dishonorable that Moses has no better vehicle for his wife and kids than a donkey. No horse, no camel! Therefore, the verse is emended. Exodus 12:40: 430 years is emended to 400 years. Exodus 24:5, 11: These verses are problematic because one verse says “the youth” and the other verse says “the nobility.” Therefore, both have been emended to read “the elect” a group more appropriate to be sent to greet God. Numbers 16:15: In the original Moses says he did not take a single “donkey.” This could imply that he did take other objects. To correct this, the emendation reads “valuable item. Deuteronomy 4:19: The original makes it sound like God created the sun, moon and stars so that non-Jews could worship them. The emended version says that they are just for light. Deuteronomy 17:3: The original makes it sound like God didn’t command that the sun and stars should even be created. This would give the impression that they were created on their own or by another god. The emended version clarifies that God didn’t command that people should worship them.
Answer Number Two - The Triumph of Rachamim over Din Alternatively, we may explain that Hashem does not want Din, and therefore Yonah as the personification of Din, eradicated from the world. If He did, then Yonah would never have received the Nevuah and the world would not have been created with Din in the first place. Rather, Hashem wants Yonah’s sense of Din to be transformed into a better balance of Din and Rachamim (see Rashi to Bereishit 1:1 s.v. Bara Elokim). Hashem’s wants Yonah to change his mind, not to die.
Nonetheless, compassion is the order of the day for someone who is upset to the extent that he wishes to die. The withholding of compassion in such circumstances is indeed cruel. Hashem’s withholding compassion is intended to demonstrate to Yonah that acting in accordance with strict justice is not always appropriate. Although in theory correct, it is unkind and should not be done. In this manner, Hashem seeks to impart to Yonah that at times the administration of strict justice is simply inappropriate. By giving Yonah a small (The full dose would be Mitah Bedei Shamayim (death inflicted by heaven) which Yonah deserves as a Navi who is Koveish Nevuato (refuses to communicate his prophecy) (Rambam Hilchot Yesodei HaTorah 9:3). ) dose of Middat HaDin when he was in great need of Middat HaRachamim (Attribute of Mercy), Hashem hoped Yonah would learn his lesson and relent. Hashem seeks to communicate the idea expressed by Rashi (Bereishit 1:1 s.v. Bara Elokim, citing Bereishit Rabbah 12:15)
And that which the questioner [in the mishnah] does not ask, "Couldn't He have created the world without any utterance at all - as behold, 'In the beginning,' is an utterance, yet it is not an utterance at all" - this matter is not difficult. For the intention [of the question that was asked] is only that it was not necessary to create each and every creation on its own, but [it could have] rather all [been created] together. But certainly the heavens and the earth were also created from God's decree, may He be blessed. And that is the meaning of that which [the Gemara] (Megillah 21b) answered, "'In the beginning' (Genesis 1:1) is also an utterance," as above (Paragraph 2).
With ten utterances, etc.: In the chapter [entitled] HaKoreh (Megillah 21b), it asks, "These are nine, etc.?" And it answers, "'In the beginning' (Genesis 1:1) is also an utterance, as it is stated (Psalms 33:6), 'By the word of the Lord the heavens were made.'" And we can ask - since, "In the beginning," is also an utterance, why was it not written, "And God said, 'Let there be the heavens and the earth?'" And it appears it is because it is forbidden to tell what happened before the world was created (Chagigah 11b); and this utterance was before the world was created. So that is why it is written, "In the beginning (Bereshit), God created," beginning with creation [as the first word of the Torah].
And we can also answer that even though, "In the beginning," is also an utterance, the utterance of "In the beginning" is dissimilar to the other utterances. For the expression, "utterance (amirah)," appears about speech that is specific - when one is speaking about [a specific] thing. But when He created the heavens and the earth, all of the world was included in it. And that is not a specific thing, since everything was created on the first day (the opinion of the Rabbis in Chagigah 12a and Rabbi Nechemiah in Bereshit Rabbah 23:4). And so, utterance is not applicable - as its explanation is that the heavens and the earth were created with this [particular] statement and will that He expressed. As, in every place, utterance only appears about a specific thing. And it would imply that there is another utterance in the matter of creation, as there is in the other [cases of], "And He said" - meaning to say, with this utterance he created this thing; and with another utterance, He created another thing. But when He created the heavens and the earth - which is the totality of the world - there was no other utterance. And so the expression, "and He said," is not applicable. For the heavens and the earth are everything, since [the participles in the phrase], "et the heavens and et the earth," are to include their multitudes.
And the Sages certainly did not have in mind - not in this mishnah and not in the words of the Midrash (Bereshit Rabbah 5:5) - that God, may He be blessed, placed into the creation on the six days of creation that a miracle would occur at its time because this would [otherwise] be a change of [God's] will. For these things do not have a basis or foundation at all. As how can we explain this mishnah - given that behold, it said, "Ten things were created at twilight": For why were these miracles not done like the other miracles that He placed into the nature of things when He created them, such that the miracle would occur with them at their time? And when He created water on the second day, he put into its nature that it would split when Israel would come to the Sea, and likewise with the other miracles. So too would it have been appropriate on the day that He created the earth (Genesis 1:1), that there be an opening made for when Korach would argue about the priesthood (Numbers 16:32). And likewise, the other things that were mentioned here that were created on the eve of Shabbat at twilight. And likewise, should the words of the Midrash not be understood like this at all - that this is why the Holy One, blessed be He, made a condition with the sea that it should split: Because the Sages, may their memory be blessed, found it difficult that there be a change in nature or a change in [His] will. This is not so. For if it were that a change in [His] will was what was difficult for them, they would not have said this about miracles alone. Rather [they] would also have said this about what was not a miracle - that the Holy One, blessed be He, ordered it from the creation, so that there would not be a change here, but rather that the Holy One, blessed be He, had wanted to do it from the six days of creation. But according to this, that which it is written (Exodus 32:14), "And the Lord renounced the punishment He had said to bring upon His people," would be nullified. For God, may He be blessed, changed His will.
And in the Midrash (Bereshit Rabbah 1:4): "The world was created in the merit of three things: In the merit of the dough [offering]; in the merit of the tithes; and in the merit of the first fruits. As it is written (Genesis 1:1), 'In the beginning God created.' And 'beginning' is nothing but the dough, as it written (Numbers 15:20), 'The beginning of your doughs.' And 'beginning' is nothing but the tithe, as it is written (Deuteronomy 18:4), 'The beginning of your grains.' And 'beginning' is nothing but the first fruits, as it is written (Deuteronomy 26:2), 'From the beginning of the fruits of the land.'" And we can wonder [about] that which they mentioned these three things and did not also mention the priestly tithe; as it [too] is called, "beginning," in several places! And another difficulty - why was the world created in the merit of these three things? And the understanding of this is that God, may He be blessed, created the world, and benefited the creatures with what they needed. And if it were not that there would also be people in the world that would benefit others from their goods, it would not have been appropriate for Him to create the world and to benefit [people] with what they need. For this trait is connected to the trait of kindness, such that it is only appropriate to do kindness to one who is kind. As so did the Sages, may their memory be blessed, say (Ketuvot 72a), "He who buries [someone, others] will bury him; he who carries [someone, others] will carry him." The understanding [of this] is that [regarding] all of the acts of kindness that a person does, it is appropriate that it also be done to him. And this thing will be explained in its place (Netivot Olam, Netiv Gemillat Chassadim 3) - how it is appropriate that it be done to someone who does acts of kindness according to the kindness that he does. And therefore if there were not to be people who do acts of kindness in the world and benefit [others] from their goods, it would not have been appropriate for God, may He be blessed, to create the world and benefit the world with what it needs. And this thing is explained above (Derekh Chayim 1:18) in the chapter [entitled] Moshe Kibbel Torah, on, "The world stands on three things, etc."
And behold you will find that all of these five things are called, beginning. As from this you will understand that because of this stature, they are separated from the rest of existence and enter into the domain of the Holy One, blessed be He - like all beginnings. For the Torah is called, beginning, as it is written (Proverbs 8:22), “The Lord possessed me at the beginning of His way”; and the Torah is the beginning of all the commandments. Heaven and earth are a beginning, as it is written (Genesis 1:1), “In the beginning, God created the heavens and the earth”; and they are the beginning of this material world. There is no doubt that Avraham was a start and a beginning, because Avraham was considered the beginning of the world. For until Avraham, everything was chaos (Avodah Zarah 9a), and he was the start and beginning of existence. And on account of Avraham, the world was created, as we said above (Derekh Chayim 5:2, 22): "'These were the generations of the heavens and the earth in their being created (behibaram)' (Genesis 2:4) - in Avraham (beAvraham, meaning with the letters, of “in Avraham”), the world was created" (Bereshit Rabbah 12:9). Behold that Avraham was the beginning of the world. And it has already been explained that the beginning is separated by its stature from the [rest], in that it is the beginning and the start. Israel is called beginning, as it is written (Jeremiah 2:3), “Israel was holy to the Lord, the first-fruits of His harvest”; and they are the first of all the nations. And through this, they are separated from the rest, in accordance with the nature of every beginning. The Temple is called first, as it is written (Jeremiah 17:12), “O Throne of Glory exalted from first, the place of our Sanctuary.” For the Temple is the first and beginning of all places and inhabitation of the earth. And on account of its being first, it is separated from the rest and enters the domain of the Holy One, blessed be He. And because of that, it is called the possession of the Holy One, blessed be He. As every possession is taken from another for the owner of the possession. Hence these five are appropriate to be called, possessions of the Holy One, blessed be He.
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
The Sages taught: This chapter is not [made up] of mishnahs, for there are only five chapters of mishnahs: The chapter [entitled], Moshe Kibbel (Avot 1); the chapter [entitled], Rabbi Omer (Avot 2); the chapter [entitled], Akavia ben Mehalalel (Avot 3); the chapter [entitled], Ben Zoma (Avot 4); and the chapter [entitled], BeAsarah (Avot 5). And you should know that the teacher put down these five chapters corresponding to the five [books] of the Torah. For just as the Torah has five [books], so too are there five chapters of derekh erets (proper conduct, literally, the way of the world) - which are words of ethical teaching. For, 'if there is no Torah, there is no derekh erets; and if there is no derekh erets, there is no Torah. And therefore they depend upon one another; and it is appropriate that two things that depend upon one another be considered like one another. And he hence put down five chapters of derekh erets as well; just as there are five [books] of the Torah. And just like the Torah began with the order of descendance from Genesis and ordered the story of the generations, one after the other; this correspondingly began (Avot 1:1), "Moshe received the Torah," and the continuation of the chapter tells the continuation of the transmission of the words of ethical teaching until the end of the chapter - and there are therefore five chapters. And the words of all of the five chapters only relate to ethical teachings. So, even if in a few places, they spoke with regard to Torah [study], is it not that this thing is not at all that which is central [in these teachings], but rather just dragged along (tangentially)?
Why so? Why must there be justice as well as compassion, punishment as well as forgiveness? The sages said that “when God created the universe He did so under the attribute of justice, but then saw it could not survive. What did He do? He added compassion to justice and created the world” (Rashi, Gen. 1:1). This statement prompts the same question: Why did God not abandon justice altogether? Why is forgiveness alone not enough?
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
However, since the main theme of Koheles is the investigation of the natural sciences, this is why all [of Koheles’s] warnings [in this Book] are associated with [the name] Elohim, as the creations of the universe, i.e., the nature of the world, was written with the name Elohim. (See for example Gen. 1:1.) An additional [reason for using Elohim in Koheles] is because the nations of the world do not know of any of [His] names other than Elohim. This is stated in Tractate Sanhedrin 60a, [where R. Hiya says that one who hears a Divine Name being blasphemed nowadays is not obligated to rend his garment. The Talmud derives that R. Hiya is speaking of hearing an idol worshiper blaspheming God’s name, Elohim, and not the Specific Name. (The name Elohim (unlike the Tetragrammaton) is subordinate because it can be used to identify other things such as a court, such as in Ex. 21:6.) As the Talmud notes]: “If [R. Hiya’s statement] refers [to an idol worshipper] blaspheming the Specific Name, [we must object] – are idolaters familiar with that Name?” Since [Solomon] also taught wisdom to the scholars of the nations of the world, [he needed to use the name Elohim]. It is because of this [theme] the book is entitled Koheles, (This means “gathering.”) in the feminine. (According to the Netziv, the feminine form, usually consisting of the addition of the letter tav, denotes a form of comparative diminishment. The word, Koheles, meaning “one who gathers,” possesses the tav, and denotes a diminishment of the power or teaching associated with the gathering of people with Solomon. Since this gathering involved transmitting knowledge to the non-Jews as well, it is not the more powerful gathering that consists of the transmission of Torah, but rather the gathering associated with Solomon transmitting worldly knowledge.) As explained later in chapter 9, when comparing the sciences to the Torah, the feminine form is used. (A secular scholar is represented by bas, “daughter,” possessing the letter tav, whereas a Torah Scholar is referred to as beni.) Here too, [regarding Koheles], the gathering [of scholars] to investigate the natural sciences is called Koheles rather than Hikahel. (See Koheles Rabbah: “[Why was Solomon] called Koheles? Because his words were uttered be-hikahel [in public assembly], as it is written, ‘Solomon yakhel, assembled’” (I Kings 8:1). It would thus be more appropriate for Solomon to be called hikahel.)
GOD OF GODS. I have already explained this. (See I.E. on Gen. 1:1 (Vol. 1, p. 26). According to I.E. the term elohim means angels. Elohe elohim means God who is above the angels [the hosts].)
IT WAS SHOWN. Horeta (it was shown) is a hofal. The meaning of our clause is, God showed you all this so that you will know that He alone is God.
THE VOICE OF THE LIVING GOD. Elohim (God), as I have explained, (See I.E. on Gen. 1:1 (Vol. 1, p. 24).) is in the plural.
PHARAOH WAS WROTH WITH HIS SERVANTS. I believe that Pharaoh is an adjective (What I.E. means by “adjective” is an adjectival noun, a descriptive term like melekh (king). Cf. I.E.’s comments on Gen. 1:1 and the notes thereto.) and not a proper name. It is an Egyptian word. It is a title as Hiram in Tyre. (According to I.E., Hiram is not a proper noun. It is a term like Pharaoh or melekh. We thus find a Hiram in the days of David (II Sam. 5:11) and in the days of Solomon (I Kings 5:15) (Krinsky).) Similarly in our day all great Arab kings are called “prince of the believers.” Hence we find a Pharaoh in the days of Abraham and a Pharaoh in the days of Joseph. (They obviously were not the same person.) We also read that a Pharaoh died and a new Pharaoh arose. (Ex. 1:8.) Similarly we find a Pharaoh in the days of Jeremiah. (Jer. 44:30.) Do you not see that Scripture itself explains that Pharaoh is a term for the king of Egypt, (The Bible in a number of places explains that Pharaoh is a king of Egypt. Cf. Ex. 6:13, 29; Jer. 44:30. Filwarg questions this reading and suggests emending it. According to Filwarg we should translate, “Do you not see that Scripture does not explain the term Pharaoh. It does not do so because Pharaoh is a title for the kings of Egypt.” According to Filwarg, I.E.’s point is that the Bible usually does not identify the Pharaoh because it is known to be a title for the king of Egypt. If Pharaoh was a proper name, king of Egypt would follow it.) as evidenced by the terms Pharaoh Hophra and Pharaoh Neco, (Jer. 44:30; 46:2.) wherein Hophra and Neco are proper nouns. (Therefore Pharaoh must be an adjective.) Do not raise any objection from the Midrash concerning Solomon’s throne, (According to the Midrash, Va-yikra Rabbah 20, Pharaoh Neco means Pharaoh the lame. Thus Neco is an adjective. According to the Midrash this Pharaoh tried to sit on Solomon’s throne, which had been brought to Egypt by an earlier Pharaoh named Shishak, and had his leg bitten and broken by a lion, hence the name Pharaoh Neco, Pharaoh the lame.) for the king of Egypt did not take it to Egypt. (King Solomon’s throne was never brought to Egypt as it is not included among the spoil taken by Shishak. Cf. I Kings 14:25, 26.) Additional proof (That Pharaoh is not a proper noun.) is found in the statement of the chief butler, Pharaoh was wroth, and in Joseph’s statements, God will give Pharaoh an answer of peace (v. 16); He hath shown unto Pharaoh (v. 28); and Let Pharaoh do this (v. 34). (Thus these verses prove that Pharaoh is not a proper noun.) It is not in keeping with proper etiquette to mention the king by name.
בליל In the night of. (A. V., In the night.) ליל is in the construct state. It is an elliptical expression for in the night of such and such a day of the week. (An ellipsis, as supposed here by I. E. would be very unnatural; the qualified word may easily be omitted, but not the qualifying; we omit, e.g the house, but not the qualifying genitive. If לֵיל could only be the construct state, the whole sentence, שדד ער מואב, should be taken as the genitive; comp. Gen. 1:1, Hos. 1:1. See I. E. on Is. 21:11, and Moznaim, On the elliptical phrases in the Bible.)
where David hath dwelt; or the city, where David dwelt, since the whole sentence, with the past tense of a verb, can in this case be considered as a noun in the genitive governed by a preceding substantive; comp. בראשית ברא in the beginning, when God created, etc. (Gen. 1:1); תחלת דבר וגו׳ the beginning of the Lord’s speaking to Hosea (Hos. 1:1).
בורא Creator. I have explained already (Gen. 1:1), that ברא literally means to cut. (I. E. repeatedly remarks, that ברא means (1) to shape, to produce a thing from a given substance (2) : (להוציא יש מיש) to decree, or to decide: both meanings he derives from גזר=ברא to cut. Most of the commentators explain ברא to mean הוציא יש מאין to produce a thing from nothing. According to I. E. God created first the indefinite substance, and in the six days of creation he shaped it, as described in the first chapter of Genesis. Comp. Philo De mundi opificio.) The ends of the earth. The horizon, which is, according to the opinion of scientific men, no real line. Since God is eternal,—the earth can testify it, which he keeps continually in the midst of the spheres, although it rests on nothing (בלימה is a compound, consisting of בלי and מה without anything, and is exclusively used in this connection. Comp. חולה ארץ על בליטה and hangeth the earth upon nothing (Job 26:7).) —
בּוֹעֲלַיִךְ ,עשַׁׂיִךְ Thine husband, thy Maker. As to the use of the plural, (בּוֹעֲלַיִךְ ,עשַֹׁיִךְ instead of בּוֹעֲלֵךְ ,עוֹשֵֹךְ.) comp. בְּעשׇׁיו in Him that made him (Ps. 149:2); אלהים God; אדונים Lord; I have explained this in my commentary on Genesis (1:1). (I. E. calls this form דרך כבוד (pluralis majestatis), and compares it with the use of the plural in modern languages in addressing one person, and with the plural used by sovereigns when speaking in their edicts of themselves.) בועליך Thine husband is here used for מלכך thy King. and עשיך thy Maker for אלהיך thy God. (The Hebrew text has the words והנה טעם בועליך כמו מלכך ואלהיך כמו. Lit. The meaning of thy husband is thy king and thy God, as e.g.; in his remark on בעולה (ver. 1), I. E. says that the king is the husband of the country; we separate therefore ואלהיך from מלכך, and consider it as the explanation of ועשיך, which is to be supplied; the emended text would be ועשיך כמו ואלהיך.)
בורא The Creator. It is generally explained to refer to God, and the verb אמר said is supplied. Were it allowed to depart from the common explanation, I should suggest to take בורא in the sense of decreeing; comp. ובורא חשך (45:7). (Comp. I. E. on 45:7, 40:28, Note 61, and on Gen. 1:1.)
Your heart The soul is meant, which has its principal seat in the heart. (Comp. I. E. on Gen. 1:1, where more instances of similar kinds of metonymy are given.)
BUT IF THE LORD MAKE A NEW THING. Some say that the word beri’ah (a new thing) refers to the bringing forth of something that was never in existence.I have already explained that the word beri’ah is related to the word u-vara (hack) in and hack them (Ezek. 23:47). (See I.E. on Gen. 1:1 (Vol. 1, pp. 22,23).) Many cities (Or countries. The text reads medinot.) have been split open, and those who dwelt in them have gone down to the pit. (The reference is apparently to earthquakes.) The meaning of bara is to cut. (Thus according to I.E., ve-im beri’ah yivra Adonai (But if the Lord make a new thing) should be interpreted, but if God shall certainly split. An alternative interpretation of I.E. is: The meaning of bara is to decree. According to this interpretation I.E. renders ve-im beri’ah yivra Adonai (but if the Lord make a new thing) as, but if God shall decree.)
AND THE GROUND OPEN HER MOUTH. The word u-fatzetah means and opened. Compare, yiftzeh (doth open) in doth open his mouth (Job 35:16).I have already hinted (See I.E. on Gen. 1:26 (Vol. 1, p. 45).) that man’s highest soul, (The rational soul. See I.E. on Gen. 1:1 (Vol. 1, p. 25). I.E. believes that man has three souls, a vegetable, an animal and a rational soul. I.E. refers to the soul as “her” for the Hebrew word for soul is neshamah, which is a feminine noun.) which comes from the intermediary world, (For the three worlds, see I.E. on Ex. 3:15 (Vol. 2, pp. 86-90).) employs human language when speaking of things above her, (Such as when speaking of God.) for the body is its palace. (Here on earth. Hence it must employ corporeal metaphors. It is philosophically significant that I.E. refers to the body as a palace for the soul.) It similarly employs human language when speaking of things below her. (Such as the earth. Hence Scripture reads, and the ground open her mouth.) It does so in order that people understand her.
Contemporary Game Theory – the study of decision making – suggests the same. Martin Nowak’s strategy, “Generous Tit-for-Tat,” is a winning approach to the scenario known as the Iterated Prisoner’s Dilemma, an example created for the study of cooperation of two individuals. Tit-for-Tat says: start by being nice to your opponent, then do to him what he does to you (in Hebrew, midda keneged midda). Generous Tit-for-Tat says, do not always do to him what he does to you or you may find yourself locked into a mutually destructive cycle of retaliation. Every so often, ignore (i.e., forgive) your opponent’s last harmful move. That, roughly speaking, is what the sages meant when they said that God originally created the world under the attribute of strict justice but saw that it could not survive. Therefore He built into it the principle of compassion (see Rashi to Gen. 1:1, s.v. bara).
2 Masekhet Soferim has different definitions: a petuha is anything which does not start at the head of the line. A setuma is anything that stops in the middle of the line. How much must be left at the beginning of the line for it to be called a petuha? Enough to write a word of three letters. How much must be left in the middle of the line for it to be called a setuma? Enough to write a word of three letters. [End Masekhet Soferim quote.] Suppose he finished a paragraph at the edge of the page and started a new line, and left enough space at the beginning of that line to write three letters, and then started to write? Come and learn from the two sources; the baraita gives the essence of the issue. The baraita reasons that the beginning of the line is what determines a petuha, not the end of the line [so the example case is a petuha according to the baraita]; if one leaves a gap at the beginning and also at the end of the line, it is still a petuha. But the old siddur reasons that it is the end of the line that determines a petuha, not the beginning of the line [so the example case is a setuma according to the baraita]. [To avoid ambiguity, therefore...] if he makes a petuha with space both at the end of the line and at the beginning of the line it is good for both of them. This is correct. There is also another order of petuhot and setumot which seems entirely unconvincing. And these are the tagin of a sefer Torah and the petuhot and setumot according to the masoretic tradition. ביה שמו: the following words should be placed at the beginning of a line and the top of a column: Bereshit (Gen. 1:1); Yehudah ata yodukha (Gen. 49:8); Haba-im ahareihem bayam (Ex. 14:28); Shemor ve-shamarta (Deut. 12:28); Motza sefateikha (Deut. 23:24); Ve-a'ida bam (Deut. 31:28).
A kabbalistic approach: These two verses contain allusions to the entire history of this terrestrial universe, i.e. its existence of a total of 7,000 years. The hint consists of the seven times the letter א which is equivalent to אלף, 1,000, appears in these two verses. This is parallel to the very first verse in the Torah (Genesis 1,1) in which the letter א also appears seven times. [Actually in Genesis the letter א appears only 6 times in that verse, giving rise to the statement of the sages that the universe G’d created at that time was to endure in its present form for 6,000 years. (Compare Rosh Hashanah 31)]. After these 6,000 years there will be another 1,000 years during which the universe will be in ruins. We have to understand that seeing the entire Torah is built on the premise of creation ex nihilo, that just as the universe came into existence, had a beginning, it will also have an end. This is what is meant by Isaiah 44,6 quoting G’d as saying: “I am the first and therefore I am the last.” The prophet meant that just as G’d was first, i.e. before any creatures, so He will survive all creatures. This verse in Isaiah is proof that the terrestrial universe as we know it will have an end. If there would be a single surviving creature in the universe, how could G’d describe Himself as being the last? David explained this in greater detail when he said (Psalms 102, 26-27): “of old You established the earth; the heavens are the work of Your hands. They shall perish but You shall endure; they shall all wear out like a garment; You change them like clothing and they pass away. But You are the same and Your years never end.” The letter relating to the sixth millennium is the letter א in the word אלפי of the sequence רבבות אלפי ישראל. This is the sixth word in that verse. The seventh word, i.e. ישראל, in this instance alludes to a withdrawal of the forces which had kept the universe a going concern during the previous six thousand years, and a hint that during that millennium there would be ruin. This millennium is the one of which the Talmud said חד חריב, “one which is desolation.” We also find an interesting anomaly in Hoseah 9,12 where the prophet writes the word בשורי מהם spelling the word with the letter sin instead of with the shin. The idea is that the “turning away by G’d from Israel” will not be total. Seeing that the wordישראל can depict the absence of positive forces or the presence of positive forces depending on the context in which the word appears, it is possible that just as on occasion that word alludes to destruction, it may allude to reconstruction on occasion, i.e. a marshaling of positive, constructive forces. The word in our verse would therefore also allude to a rebuilding of the universe including the people of Israel. This is the mystical dimension of Psalms 24,2 על נהרות יכוננה, “He founded it on subterranean streams.” The psalmist did not write כוננה, “He founded it,” in the past, parallel to the word יסדה, in the same line where we read: “for He founded it on the oceans,” כי הוא על ימים יסדה, but יכוננה, “He will found it,” in the future. This reflects that at the beginning of this psalm David spoke about the fact that eventually the whole universe would return to the state it was in before the Creator created light. All of this proves that G’d had originated the universe not merely improved it or expanded it. You will also find that in the hymn dedicated to the Sabbath (Psalms 92,1) David said in verse 13: “the righteous bloom like the date-palm,” an allusion to an existence after the Sabbath (the seventh millennium). This is the mystical dimension of the verse in Genesis 2,3. I have already mentioned this concept when commenting on that verse commencing with the words ויכלו השמים והארץ, a verse which concludes with אשר ברא אלו-הים לעשות, “which the Lord had created in order to continue to perfect it.” The time when this will occur is “after the Sabbath,” i.e. after the seventh millennium. When David said in Psalms 72,7 that יפרח צדיק בימיו ורב שלום עד בלי ירח, “the righteous will bloom in his days and there will be much peace (well-being) until the cessation of the moon,” the meaning is that the world as we know it will continue until the great Yovel at which time the forces of nature as we know them will cease to exist. This cessation of the forces of nature will include the function of the sun and the moon. At that time the earth will revert to its state of Tohu Vavohu prior to G’d having given the directive: “let there be light.” As to the verse in Genesis 8,22: “as long as the earth will exist, seed-time, harvest-time, cold and heat, summer and winter, shall not cease” is concerned, this is merely confirmation that there is a time limit to the phenomena mentioned in that verse. The time set for these phenomena expires during the great Yovel, i.e. the seventh millennium. This is also the opinion of Solomon who said in Kohelet 1,4 “and the universe continues forever.” The word עולם used by Solomon in that verse is the עולם היובל, the “world” as perceived of as a cycle of seven Shemittah cycles followed by a year of Yovel as spelled out in Leviticus 25,8-10, where the microcosm is discussed, whereas Solomon referred to the macrocosm. All of this is due to the principle that things which have a beginning must be perceived to have an end. Solomon’s father David was of the same opinion as his son when he wrote about G’d’s handiwork perishing in Psalm 102, 26-7 whereas G’d Himself would endure. There are some verses in Psalms which at first glance appear to contradict the concept we have outlined, such as Psalms 145,1, 65-6 or Psalm 104,5 When the psalmist speaks about the phenomena mentioned enduring forever, he does not mean that they will actually endure forever but that they have been so constructed that they would not disintegrate on their own unless by an act of G’d. Seeing that we cannot perceive of the sequence of Shemittah cycles followed by the Yovel as being something which continues indefinitely, this small paragraph is encapsulated in the inverted letters נ, to indicate that such a progression as we experience will come to an end after 50 cycles. The great Yovel occurs at the end of 1,000 generations at which time the earth will revert to a state of chaos. The reason why the letter נ has been reversed is that just as when letters are written in the normal manner this is an indication of matters described by these letters continuing to exist, when you turn the letter upside down you are giving notice that what had been perceived as continuing indefinitely does in fact come to an end. In order to reinforce our appreciation of what these inverted letters mean the Torah wrote two of them in order to drive home the point, as well as in order to hint that not only earth as we know it will undergo the metamorphosis described but heaven will too. [After all, heaven was created on the second day, after the light. Ed.] The reason that the Torah wrote the word ויהי “it came to pass,” each time after one of these inverted letters נ appears is to convince us that there will be a new existence after the great Yovel during which this metamorphosis will occur. The Torah wanted us to appreciate these concepts. In order for this to become easier for us it legislated in the microcosm, i.e. in our life cycles the Shemittah and Yovel legislation concerning the sale of slaves, return of land which had been sold as the result of the owner’s distress, etc., etc. Once concepts such as Shemittah and Yovel, both of which represent different degrees of reversals of natural processes have become part of our daily lives, the macrocosmic principles which we described are much easier to visualize. Let me now try and explain to you the underlying reason for these cataclysmic events which will occur at the end of each cycle of 6,000 years and again at the end of 49,000 years. It is generally known that six of the ten emanations were active during the six days of creation. The first day was under the aegis of the emanation בינה, whereas the second day was under the aegis of the emanation חסד. The third day was associated with the emanation גבורה, and so on until the seventh day, the Sabbath, was under the aegis of the emanation יסוד. This emanation commenced its work which was to provide עונג ומנוחה, Sabbath entertainment and creative rest. The rest provided by this emanation was both in respect of the Sabbath itself and in respect of the preceding six days. When the emanation יסוד was at rest on the Sabbath, all the other emanations were at rest also. This is the meaning of Exodus 20,11 כי ששת ימים עשה ה' את השמים ואת הארץ וינח ביום השביעי, “for during (a unit of) six days the Lord made heaven and earth and on the seventh day He rested.” The words ששת ימים describe the six emanations which G’d created and employed to do His work; the “rest” occurred on the seventh day by means of the emanation יסוד. Something similar will occur at the end of the six thousand years when the cycle will repeat itself with the interval being a period corresponding to the rest of the original Sabbath. Each millennium will be under the aegis of the respective six emanations we already referred to. Seeing that every emanation has completed its work at the end of one thousand years, it follows that the world will then become chaotic seeing all the emanations are inactive. This means that in our terrestrial, or “lower” world, a world governed by the relatively low emanation בינה, continuity has come to an end, all the “lower” emanations striving to return to the emanation בינה, their immediate origin. Once this has occurred the cycle renews itself; this whole cycle of 6,000 plus 1,000 years repeats itself six times until at the end of the seventh such cycle we come to the “great” Yovel. One of the reasons that during the first six such cycles there was a relative חורבן at the end of each 6,000 years is that the emanations תפארת and כבוד which govern the orbits of sun and moon respectively, return to their immediate origin the emanation בינה, and terrestrial earth cannot function unless both sun and moon are active in their orbits. Nonetheless the seventh millennium during these six cycles does not mean total chaos, i.e. תהו ובהו, seeing that these forces will rejuvenate themselves forthwith after having received input from the emanation בינה. At the end of the seventh such cycle all emanations including the ones above בינה revert to the אין סוף, G’d’s essence, necessitating a return to total תהו ובהו in the process. This is what Isaiah referred to when he wrote: “all the host of heaven shall molder, the heavens shall be rolled up like a scroll and all their host shall wither like leaf withering on a vine, etc”. Another verse in Isaiah 51,6 describes something similar happening to earth. The reason for these phenomena is the withdrawal of sun and moon, i.e. the emanation תפארת and כבוד. This subject was revealed to David in Psalm 24 where he speaks about “the earth being the Lord’s as well as all that it contains, the world and its inhabitants.” The author proceeds to show that verses 7 and 9 in that hymn describe the developments which we have been describing. [Since the author himself imposes restrictions upon himself in going into details, I will also refrain from translating the remainder of his comments on that psalm. Ed.]
Seeing the principle called קל וחומר, an inference arrived at by means of simple logic, is one of the thirteen methods of valid exegesis and it is the first one mentioned in the famous list by Rabbi Yishmael which we recite in our prayers daily, I have decided to list all thirteen principles at this point. The principle of the קל וחומר is derived from our verse here as well as from Exodus 23,5 where the Torah commands us to assist our enemy whose beast has collapsed under its load in unloading it. If we are to do this for our enemy, the Torah implies that we most certainly have to do this when the animal in question is the property of a friend of ours. The second principle which is a legitimate vehicle for arriving at a valid interpretation of Torah legislation is called גזרה שוה, and is almost the precise opposite of the former, seeing that it is based on similar expressions in matters which have no conceptual relation to each other; the words used for comparison are words which the text could have done without, hence they are perceived as alerting our attention to such legislation. In Leviticus 18,10 the Torah writes ערות בת בנך או בת בתך לא תגלה ערותן כי ערותך הנה; “do not uncover the nakedness of either the daughter of your son or the nakedness of the daughter of your daughter, for they are the same as your own nakedness. There is a pointed absence of mentioning that uncovering the nakedness of your daughter is prohibited. In Leviticus 18,17 the Torah writes: ערות אשה ובתה לא תגלה, את בת בנה ואת בת בתה לא תקח לגלות ערותה שארה הנה זמה היא, “you must not uncover the nakedness of a woman and her daughter; you must not marry either the daughter of her son or the daughter of her daughter as they are close relatives, it is a depraved plot to do so.” In either instance no mention is made of not sleeping with, i.e. marrying one’s daughter. The words הנה “they are,” are superfluous in each verse. The sages therefore derive the prohibition of marrying or sleeping with one’s daughter from these superfluous identical words. These two words made it unnecessary for the Torah to write a verse prohibiting marrying one’s daughter (or one’s son). The third category of valid exegetical tools is called בנין אב and implies that if the Torah permitted a particular procedure or prohibited it, say on one festival, then, unless there was a verse disallowing such a conclusion the rule applying to the first procedure mentioned also applies to similar procedures on other festivals. If, say, the Torah permitted using fire on the Passover in order to prepare food, then it is presumed that on other festivals where a general work prohibition exists also the preparation of food is excluded from such a prohibition. An example of such an exegetical tool is Exodus 12,16 אך אשר יאכל לכל נפש הוא לבדו יעשה לכם, “except that which must be eaten by any person-- only that may be done for you.” Our sages considered this verse as a precedent, בנין אב, for all the festivals. Another example for something similar is Leviticus 20,9 where the Torah discusses the penalty for cursing father and mother, concluding with the words דמיו בו, “his blood is upon himself.” Our sages in Sanhedrin 54 state that wherever this wording appears either in the singular or in the plural, i.e. דמיהם בם, this means that the applicable death penalty is סקילה, “stoning to death of the guilty party.” They use as the precedent the word in Leviticus 20,27 (where sorcery etc. is discussed) מות ימותו באבן ירגמו אותם דמיהם בם, “they shall die by execution, they shall pelt them with stones, their blood is upon themselves.” This method of exegesis is known as בנין אב מכתוב אחד, “a textural precedent based on a single verse.” There is a similar principle where the same rule is derived by the Torah having employed two verses to teach us the precedent, a sub-category of what we just explained. The example is found in connection with blemishes of human beings which disqualify a priest afflicted by them from functioning in the Temple or Tabernacle. In Leviticus 21,20 the Torah lists או גבן או דק או תלול בעינו או גרב או ילפת או מרוח אשך, “or who has abnormally long eyebrows, or a membrane in his eye, or a blemish in his eye, or a dry skin eruption, or a moist skin eruption, or has crushed testicles.” In that context a blemish known as יבלת (split eyelid) is omitted although that blemish is listed as disqualifying a sacrificial animal from being offered on the altar (compare Leviticus 22,22). Our sages concluded that wherever a blemish is mentioned in the Torah, be it in connection with an animal or a human being, such blemish is disqualifying regardless of whether it is written in connection with animals or humans. This exegetical method is known as a בנין אב משני כתובים, ”precedent based on two verses.” A fourth exegetical method in the list by Rabbi Yishmael is called כלל ופרט, a general rule mentioned in the Torah followed by an example illustrating that rule. The Torah writes in Deut. 22,11: לא תלבש שעטנז, “do not wear a garment made of two different kinds of materials.” It proceeds to give an example, i.e. a mixture of wool and linen. The reason the Torah gave us this example is that this is the only combination of the principle not to wear a mixture which is forbidden, i.e. subject to the principle enunciated in the general rule. Whenever the Torah first writes a general rule followed by such a detailed example, the rule applies only when it also corresponds to what is mentioned in the detailed example which followed the rule. The fifth exegetical rule is the reverse of that which we just described, i.e. the Torah lists a specific item as being either forbidden or permitted, and then follows that example by a general rule. We find this rule illustrated in connection with the legislation to restore lost property (which one has found) to its owner. In that connection the Torah writes in Deut. 22,3: “thus you shall do to all the lost property of your brother.” It is understood, based on the wording of this verse, that only items which correspond to the example mentioned by the Torah first are subject to the general rule of restoring lost property to the owner. The words: “thus you shall do to all” are understood as the general rule, whereas the words: “lost property of your brother,” are the specific detail. In all such instances the general rule determines the application of the legislation contained in the detailed example. A sixth rule is known as כלל ופרט וכלל, “a legislation couched in general terms, followed by an example, followed by a reiteration of the general principle mentioned first. In such instances the general rule is applicable only when it corresponds to the main features present in the detailed example mentioned by the Torah. We read in Exodus 22,8: על כל דבר פשע, “concerning all matters involving misappropriation, etc.” This is a general principle involving any wrongdoing. The Torah follows this by citing examples such as oxen, sheep, etc., which are the subject of theft or other kinds of misappropriation. The Torah concludes by repeating once more ”concerning any lost object, etc.,” that disputes like this must be adjudged before a judge. The examples cited all have the following common denominators: they are portable, are chattels. This excludes a slave and landed property both of which are not considered as chattels from the legislation described in that paragraph. We have a special verse in the Torah comparing the status of slaves to that of landed property (compare Leviticus 25,46) “you may bequeath them to your children” (the slaves) [just like you bequeath property]. Due to such considerations documents which though they declare that something belongs to someone are not comparable to chattels as the documents have no inherent value other than the paper they are written on. Another instance of the principle of כלל ופרט וכלל, occurs in Deut. 14,27 in connection with מעשר שני, the second tithe. Concerning what may be done with the money which was realized in redeeming the produce of the second tithe which was too bulky to transport to Jerusalem, the Torah wrote in verse 26 that “you may spend this money (in Jerusalem) for all that your heart desires.” It proceeds to give examples of what your heart desires such as “beef, sheep, wine, alcoholic drink,” repeating once more “and all that your heart desires.” In such a situation where the general rule is followed by examples only to be followed again by the general rule, the substance of the items cited as the examples is the guideline for what is included in the general rule. In this case, the examples are all edibles, produce of the ground (animals which feed on produce of the ground are considered as in the same class). It follows that any other edibles which are produce of the ground are included in the general rule though they have not been enumerated here in detail. Synthetic foods might not qualify as matters for which money from the proceeds of the second tithe may be spent. The seventh rule is known as כלל שצריך לפרט, “a general rule which is indispensable for understanding the detailed examples.” We find an example of this principle in Numbers 3,40 פקוד כל בכור זכר לבני ישראל, “count every male firstborn of the Children of Israel.” Had the Torah written the word “male” without also writing the word “firstborn” would have assumed that all the males whether firstborn or not have to be included in that census. Had the Torah only written the word “firstborn”, I would have thought that female firstborn are also included in that legislation. Therefore the word בכור in that verse is a general rule which is indispensable for understanding what is included in the detailed example. Rule number eight is described as כל דבר שהיה בכלל ויצא מן הכלל ללמד לא ללמד על עצמו יצא אלא ללמד על הכלל כולו יצא, “any matter which was included in a general rule but is singled out to teach something pertaining to this legislation does not teach only regarding this specific example but teaches something regarding the general rule from which it was singled out.” In connection with the prohibition of sacrificing children to the Moloch cult the Torah writes in Leviticus 20,2 “if any man (person) from among the Children of Israel or from a resident stranger (proselyte) hand over any of his children to that idol, such a man shall be executed. The common people shall pelt him to death with stones.” Up until the appearance of this verse the Moloch cult was just one of many forms of idolatry and the death penalty had already been provided for anyone serving idols. In this verse this particular form of idolatry (abomination) was singled out by the Torah. Why was the penalty spelled out in detail here? [the kind of death penalty]. Rabbi Yishmael teaches that the Torah did not mean that only this particular form of abomination qualifies for the most severe death penalty; rather, it was singled out as an example of the kind of death penalty applicable to people guilty of performing other abominations. Rule number nine: כל דבר שהיה בכלל ויצא לטעון טען אחר שלא כענינו יצא להקל ולהחמיר, “any matter which had already been included in a general rule but was singled out in order to teach something out of the context in which it had appeared, does so in order to either reveal an advantage or a disadvantage as the case may be.” In Exodus 21,2 the Torah writes: כי תקנה עבד עברי שש שנים יעבד ובשביעית יצא לחפשי חנם, “when you purchase the services (labor) of a Jewish servant he will serve with you for six years and will leave in the seventh year free of charge.” It is clear that a female Jewish servant was not included in this legislation as the Torah details rules applicable to the release of female Jewish servants when it writes in verse seven of the same chapter what the rules are when a father sold the labor of his daughter while she was a minor. Why was the word אמה mentioned in verse 7 seeing that a Jewish girl was already included in the general legislation mentioned in Deut. 5,12 when the Torah spoke about a Jewish servant with these words: “if your brother a Jewish man or Jewish woman is sold to you, etc. etc.?” The only reason the Jewish maid servant was singled out from the general rule governing both male and female Jewish servants is to legislate certain advantages she enjoys vis-a-vis her male counterpart. Whereas a male Jewish servant does not leave the service of his master merely by displaying signs of puberty, his counterpart the female Jewish servant does so. A male Jewish servant does not leave the employ of his master when the master dies but only at the end of six years service. In other words, one reason the Torah singled out the female once more was to reveal certain advantages she enjoys as compared to the general rules pertaining to the service of Jews who have been acquired by Jewish masters. At the same time there is also an aspect which is to the disadvantage of such a maid servant in that her master can marry her against her consent while she is in his service, seeing that at the time she was sold this was the understanding with her father. Rule number 10. כל דבר שהיה בכלל ויצא לטעון דבר אחר שהוא כענינו יצא להקל ולא להחמיר, “any legislation which was part of a general rule and has been singled out to describe an example pertaining to the context of that legislation, has been singled out only in order to introduce an ameliorating circumstance, not the reverse.” In Deut. 19,5 where the Torah discusses the law about involuntary manslaughter, we read: “or who will come with his fellow into the forest to chop down trees and his hand swings the ax to cut the tree and the iron slips from the handle, etc.,” such a person has to seek refuge in the city of refuge to protect him from the avenger of the slain party. Nonetheless, the Torah makes it clear that such involuntary manslaughter is under the general heading of “murderer,” seeing the Torah wrote in Leviticus 24,21 (without mentioning an exception) ‘anyone striking dead a human being is to be executed.’” The example cited in Deut. 19 then teaches that there are exceptions to the death penalty, namely when the killing was under the heading of involuntary manslaughter. Both verses speak of the same subject, i.e. killing; however the involuntary killer is exempt from the death penalty seeing his situation was singled out by the Torah which provided cities of refuge. Rule number 11: When a matter which had been subject to legislation of a general rule had been singled out by the Torah to provide a totally new perspective, it will not again become part of the original general rule unless the Torah writes so specifically. An example is Leviticus 22,11: “when a priest acquires a slave who becomes his physical property he may eat (terumah) just as may someone born in his house, etc.” In the verse following the Torah writes that such a priest’s daughter cannot eat such terumah anymore once she marries a husband who is not a priest. Seeing that up until her marriage she had been part of her father’s household, the Torah had to inform us that her status changes drastically upon her marriage. Once she has forfeited the right to eat terumah there is no way she can regain this right unless the Torah legislates so specifically. This is why in verse 13 the Torah writes that if this daughter who had forfeited her right to eat terumah through marriage to a non-priest had become widowed or divorced she may again eat terumah in her father’s house. Rule number 12. דבר הלמד מענינו ודבר הלמד מסופו, “A legislative matter derived through study of its context or from its subsequent passage.” We find an illustration of this principle in connection with the laws of the Sabbath. The Torah writes (Exodus 16,29) שבו איש תחתיו, “let every man remain in his place;” this does not mean that one is not to move for the entire period of the Sabbath but that one must not distance himself from one’s home (starting from the city’s boundary) for a distance of more than 2,000 cubits (1300 yards approx.) in any one direction. This is an example of deriving something from the context in which the passage is written. Seeing that the Israelites had to walk up to that distance to collect the manna during the week days and there was no manna on the Sabbath, it is reasonable to interpret the word ממקומו, “from his place,” as meaning the distance he had to move in a certain direction on days other than the Sabbath. We now have to show an example of deriving legislation by studying a passage in conjunction with the passage following it. In Leviticus 18,6 the Torah writes: איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה, “any man shall not approach his close relative to uncover nakedness;” on the face of it this is a prohibition against sexual contact with any blood relative. Later on, in verses 7-18, the Torah spells out the list of blood-relations which are covered by the general statement in verse 6. This list enables us to derive which blood-relations are permitted as marriage partners, i.e. any not included in the verses 7-18. This is an example of what Rabbi Yishmael means when he says that deriving something from the end of a passage is a legitimate exegetical tool. Rule number 13 deals with two verses in the Torah which appear to contradict each other and which require a third verse for clarification. The Torah writes in Genesis 1,1 that “G’d created heaven and earth.” From this verse it appears as if the creation of the heaven preceded the creation of the earth. On the other hand, we read in Genesis 2,4: “these are the products of ....on the day the Lord G’d created earth and heaven.” This verse creates the impression that earth preceded heaven at the time of creation. We therefore need a third verse in Scripture which resolves this apparent contradiction. This verse is found in Isaiah 48,13: ”My own hand founded the earth, My right hand spread out the skies. I call upon them, let them stand up.” Another example of apparently contradictory statements in the Torah occurs in Exodus 20,22: “You have seen that I spoke to you out of the heaven.” This verse gives the impression that G’d’s voice at that time did not emanate from Mount Sinai but from the celestial regions. On the other hand, in Deut. 5,4 the Torah writes: “face to face the Lord spoke to you at the Mountain out of the fire.” The third verse which resolves the apparent contradiction is found in Deut. 4,36: “From the heaven He let you hear His voice to discipline you; on earth He let you see His great fire; and from amidst that fire you heard His words.” A third example of such a need for a third verse reconciling two apparently contradictory ones is the subject of consumption of fat and blood. In Leviticus 3,17 the Torah writes: “you must not eat any fat or blood.” This verse gives the impression that the prohibition applies equally to free-roaming beasts and to domesticated animals. On the other hand, in Deut 12,22 we read that the free-roaming beasts may be consumed (apparently without restriction). In Leviticus 7,23 the Torah writes that “all the fat of ox sheep or goat you must not eat.” This verse indicates that it is in order to consume the fat of free-roaming animals.
ואעשך לגוי גדול, “and I will make you into a great nation.” Our sages (Bereshit Rabbah 39,15) explain that being a traveler, a nomad, brings in its wake three negative phenomena. It results 1) in a decrease of one’s fertility; 2) a decrease of one’s financial resources; and 3) in a decrease of one’s standing amongst one’s peers. G-d promised Avraham that he would not suffer from these negative phenomena. By saying: “I will make you into a great nation,” G-d told Avraham that his ability to procreate would not only not suffer but would be enhanced. By adding: “I will bless you,” G-d hinted that Avraham would prosper financially. By further adding “I will make your name great,” He countered Avraham’s concern that his standing amongst his peers would decline due to his becoming a nomad. It is noteworthy that G-d did not use the customary expression ואשימך לגוי גדול, “I will let you become a great nation,” but He said ואעשך לגוי גדול, “I will make you into a great nation.” This is equivalent to G-d saying: “I will make you into an entirely new phenomenon.” The expression G-d used is comparable to when the Torah said (1,7) ויעש אלוקים את הרקיע, “G-d made the sky.” The deeper meaning of the words לגוי גדול, “to a great nation,” is a reference to the Jewish nation which is described in Deut. 4,8 as ומי גוי גדול אשר לו חקים ומשפטים צדיקים, “and who else is a great nation which has righteous decrees and ordinances?” The words: “I will make you into a great nation,” are alluded to when we refer to G-d as the G-d of Avraham,” the words “I will bless you,” are alluded to when we refer to G-d as “the G-d of Yitzchak;” the words “and I will make your name great,” are alluded to when we speak of G-d as “the G-d of Yaakov.” The words והיה ברכה “and be a blessing,” prompted our sages when they formulated the first benediction in the principal עמידה prayer to conclude with reference to Avraham only when we say מגן אברהם, “the shield of Avraham” at the conclusion of that benediction. The deeper meaning of these words והיה ברכה, “and be a blessing,” is that G-d had said: ”up until now when I created My universe and it needed My blessing in order to endure I blessed Adam and Chavah as we read (1,28) ‘G-d blessed them.’” This was repeated when Noach and his family required G-d’s blessing after the deluge in order to rebuild mankind. At that point (9,1) the Torah wrote: “G-d blessed Noach and his sons, etc.” From here on is the power to bless was entrusted to Avraham who could use it to bless whomever he saw fit to qualify for a blessing.
From an homiletical point of view, the words בראשית ברא אלוקים את השמים ואת הארץ are understood to mean "on account of three merits the universe was created, the merit of חלה i.e. giving the priest the first portion of a woman's dough, the merit of מעשרות i.e. the various tithes given to the Levite or the priest, and the merit of בכורים, bringing part of the first ripe produce to the Temple as a gesture of thanksgiving. This statement is based on all of these three commandments being described in the Torah at one place or another as ראשית"the first of something." (Numbers 16,2; Deut. 18,4; Exodus 23,19). Furthermore, our sages said (Bereshit Rabbah 1,6) "the universe was created for the sake of Moses who has been described as ראשיתin Deut. 33,21 וירא ראשית לו 'He regarded him as His .ראשיתThese three commandments called ראשיתnot only have a common denominator, but each one of them is also an allusion to "wisdom," something called ראשית. The word is translated as חוכמא , wisdom, by the Jerusalem Targum on Genesis 1,1. This is all because the letters in the commandment בכוריםthe first ripe fruit, allude to the Unity of G'd (according to Rabbi Chavell, the author means the three letters in the word ב-כ-ר allude to בינה insight, כתר crown, and ב=ראשית חכמה respectively). Similarly, the commandment of ,מעשרות tithing, is a reference to such superior wisdom as the number 10 is reminiscent of the Power of the One and only Creator. The commandment of חלה by its very definition represents the very first of a woman's productive activity, making bread and donating its first part to representatives of the spiritual leaders of the people, the priests. As to the Midrash stating that the merit of Moses accounted for the creation of the universe, this is not only because we have seen that he is associated with ראשית but also because it was he who was found worthy to give the Torah to the Jewish people. If you examine the word בראשית more closely you will observe that it contains an allusion to the building of the first Temple which stood for 410 years, corresponding to the word בזאת in the verse בזאת יבא אהרן אל הקד “equipped with this (410) Aaron will enter the Temple" (Leviticus 16,3). You are no doubt aware that our sages in Pesachim 54 have stated that the Temple was created before haven and earth. [the reference is to the plan for the eventual site of the Temple on earth, or to its counterpart in heaven. Ed.] This is the reason the Torah first wrote בראשית ברא"first G'd created something," and only afterwards to alert the reader that some things preceded the creation of heaven and earth. Seeing that according to Bereshit Rabbah (end of second chapter) G'd is reported as having envisaged the Temple as being destroyed and being rebuilt, the Torah wrote that to hint that there would come a time when G'd's presence would be withdrawn from the Jewish people.
Another possible approach to these words: There are basically three categories of idolatry (compare author on Yitro 20,3). One of them is the believing in certain philosophies, even if one does not worship something physical. We have been warned against such idolatry by the first words of the second Commandment: לא יהיה לך אלוהים אחרים. The second category of idolatry is the worship of reproductions in a cast form or other three-dimensional form, of celestial phenomena, the assumption being that one thereby wants to “catch” the power of these phenomena and put them to work on one’s behalf. The Torah warns against this with the words: “do not make for yourselves, etc.” (Exodus 20,4) The third category of idolatry consists of serving demons, something we have been warned against by the words אשר במים מתחת לארץ, “which are in the water beneath the earth” (Exodus 20,4). These are the demons that dwell in the תהום, “the empty space” mentioned in Genesis 1,1. This is why, at this point, Moses warns against serving these demons, saying we must not slaughter for them seeing they do not possess any power, not even that attributed to the celestial phenomena commonly known as horoscopes. Moses adds the apparently gratuitous words: אלוהים אשר לא ידעום, to emphasize that not only are these phenomena not deities, not equipped with any powers, but they have never even been acknowledged by idolaters a having any power. They are phenomena of such recent origin that they were not even perceived as threatening by their forefathers. The forefathers Moses referred to were Terach and Nachor, Avraham’s father and grandfather, who did worship hewn images of celestial phenomena. Even they were not so foolish as to imagine that cults involving demons could be of any use.
כי בחוזק יד הוציא ה' אתכם מזה ולא יאכל חמץ, “for with a strong hand G’d removed you from this (place) and therefore chametz may not be eaten.” What does the eating of חמץ have to do with the “strong hand” which G’d employed at the time of the Exodus? The verse simply wants to tell us that חמץ is a symbol of the attribute of Justice. Seeing that it was necessary for Israel to invoke G’d’s attribute of Justice against the Egyptians in order for themt to be redeemed, G’d forbade them the consumption of חמץ at the time when we commemorate the Exodus so that we would steer clear of putting our faith in the attribute of Justice as an attribute which acts on its own. Were we to do this we would be guilty of heresy. It would have been easy to conclude that G’d invoked only the attribute of Justice as both He and His heavenly tribunal co-operated in the downfall of the Egyptians. Compare Rashi (based on ancient manuscript of Tanchuma Bo 17). This is also why when G’d created the world the Torah first writes: “at the beginning G’d created heaven and earth” (Genesis 1,1), whereas later (Genesis 2,4) the Torah speaks of: “on the day the Lord G’d made earth and heaven.” [The second formulation includes G’d’s heavenly tribunal. Ed.] This is also the deeper meaning of Isaiah 48,13: “also My hand founded earth, and My right hand spread out the skies.” G’d’s “hand” and G’d’s “right hand” are mentioned separately. Also the word אף is an indication that some other force cooperated with G’d at a certain stage after the beginning. It indicates that not only the “hand” was involved in the creation. It was therefore necessary at this juncture for the Torah to tell us that also ה' was involved in the Exodus, not only the יד, i.e. the attribute of Justice. To remind us of this for all future time, the consumption of חמץ is forbidden on these seven days on which we commemorate the Exodus and the fact that it involved the downfall of our oppressors. This is the mystical dimension of the prohibition of eating חמץ. This explains why the Torah reserves the karet penalty for anyone who deliberately violates this commandment. Eating חמץ on Passover is equivalent to a serious act of heresy, denial of Jewish history; as such the person who does so has read himself out of his people, so to speak. This is why G’d removes him from the Jewish people at death, (12,15) i.e. in compliance with the sinner’s wishes
There is a single verse in Psalms 127,2 which sums it all up: “He provides as much for His loved ones while they sleep.” The psalmist teaches that what all the people who rise early and stay up late (beginning of same verse) achieve only after expending much energy and not even enjoying the bread they eat, the Jewish people (who observe G’d’s commandments) find that G’d provides for them without any effort on their part. In other words, those people’s toil and fatigue was really all in vain. What is the meaning of the words ועינו כעין הבדולח “its appearance was like the color of bedolach” in Numbers 11,7 where we are given another aspect of the appearance of the manna? This is an indication that the color of the manna was of an extraordinary nature, similar to the diamond known as perla as described in Exodus 28,18. It is a derivative of a supernatural light described by Ezekiel 1,24. On the breastplate of the High Priest the precious stone called יהלום had the name of the tribe Zevulun engraved upon it. This stone emitted this light. It is recorded in a book by R' David Kimchi called Sefer Michlol under the root בדולח. The manna descended in the form of a fine drizzle, similar to what is meant by Psalms 147,16-17: “He scatters frost like ashes, He tosses down hail like crumbs.” This is why David explained in Psalms 78,23: “He commanded the skies above and opened the doors of heaven, and rained manna upon them to eat, giving them heavenly grain.” This teaches that the origin of the (color) light of the manna was supernatural which prompted David to describe it as “heavenly grain.” David mentioned further that G’d opened the doors of heaven in order to cause it to rain down from those regions because concerning this supernatural light we have been told in Ezekiel 1,1: “the heavens opened and I beheld visions of the Divine.” You will note that this paragraph which acquaints us with the manna contains the word מן five times. This corresponds to the five occasions that the word אור, “light,” is mentioned in the first paragraph of the Book of Genesis (Genesis 1,1-5). This teaches that the manna is a derivative of G’d’s first physical creation, of the original light which was withdrawn after Adam sinned. Just as the light was created on the first day, so the manna was released on the first day (compare what we wrote on verse 1). In interpreting the meaning of Psalms 78,25 לחם אבירים אכל איש, “each man ate a hero’s meal,” our sages (Yuma 75) comment that the reference is to the kind of food which the angels consume (view of Rabbi Akiva). Rabbi Yishmael countered saying that the angels do not consume any material food at all. He based himself on Moses who had said that during the forty days he had been in heaven, in the domain of the angels, he had neither eaten bread nor drunk water. The idea was that when in celestial regions one conducts oneself like celestial beings whereas when the angels visited earth, i.e. Avraham or Lot, the Torah reports them as partaking of the food offered to them by earthly beings (compare Deut. 9,9 and Genesis 18,8 as well as 19,3). Rabbi Yishmael understood the meaning of the word אבירים as food which was totally absorbed by the organs of those who ate it, there being no need to excrete any of it. [The word אבירים is equated with אברים, organs, human tissue.] As a result of this discussion our sages in Yuma found that the numerical value of the word מחספס is 248, i.e. the number of bones in the human skeleton. This is the background to the claim that people eating an exclusive manna diet did not ever have to excrete any of their food intake. We have a further comment in Bamidbar Rabbah 7,4 on Numbers 14,11 “how long will this people spurn Me and how long will they not have faith in Me after the all the miracles I have performed ‘within them?’” The word בקרבו, “inside it” is a reference to all the manna dissolving in their tissue instead of in their entrails.
כי לי כל הארץ, “for the whole earth is Mine,” and I have not chosen any other nation except you. A kabbalistic approach: I have already discussed that the word כל is reference to an attribute of G’d in Genesis 1,1 where the terms השמים and הארץ have been discussed.
Rabbi Hai Gaon points out that though there are thirteen attributes and we have said that they parallel the ten emanations, and the expression “emanation” and “attribute” appears to be used interchangeably, the fact is that they are clearly interrelated deriving from the same source although their numbers do not coincide. The reason for this apparent discrepancy is the fact hat he three levels of the עולם האצילות “regions” beyond the “highest” emanation כתר have no clearly defined beginnings as they are so closely interwoven with the root of roots. Rabbi Hai Gaon, if pressed, named these three “super-emanations” אור קדמון, אור מצוחצח, אור צח — the three nuances of the original light. Our sages sometimes referred to this as the קוצו של יוד, something alluded to in our world by the little point-like tip of the letter י. I have referred to this already in my commentary on Genesis 1,1 “a kabbalistic approach.” May the Lord pardon us and enlighten us with ever more insights when we apply ourselves to the study of the Torah.
כל העושה בו מלאכה יומת, “anyone performing (forbidden) work on it will be executed.” This line is immediately followed by the prohibition of lighting a fire on the Sabbath. It is possible to interpret these two verses as examples of forbidden work on the Sabbath. First the Torah prohibits the performance of certain categories of activities called מלאכה; the Torah describes the lighting of fire as an example of such a forbidden category of activity. The expression מלאכה applies primarily to activities connected to the building of the Tabernacle which are forbidden to be performed on the Sabbath. This is the reason the Torah does not speak here of כל מלאכה, “any manner of work,” as it does on other occasions when the work-prohibition on the Sabbath is mentioned (compare Exodus 20,10). Following the prohibition to perform such work on the Sabbaths during which the construction of the Tabernacle was in progress, the Torah goes on to prohibit such activities on the Sabbath for all future generations also. This is the meaning of the additional words בכל מושבותיכם, “in all your dwellings” (as opposed to G’d’s “dwelling’). The example of lighting a fire is merely representative of all the other categories of activity which are prohibited on the Sabbath. Making fire is an appropriate example of basic human activity seeing that most of the principal activities we are engaged in cannot be performed satisfactorily if one were not able or allowed to make fire. This is the reason that the sages instituted the benediction over fire during the הבדלה ritual at the end of the Sabbath to signify that this crucial activity (as well as other activities) which was prohibited on the Sabbath is once again permitted. Fire, i.e. light, was the first of the activities G’d engaged in when creating the universe (Genesis 1,2). The ritual known as הבדלה comprises a total of four benedictions (wine, fragrances, fire/light, and the benediction reminding us of the difference between the holy and the profane). This number corresponds to the letters in the holy name of the Lord, the tetragrammaton. The benediction over wine is alluded to in Genesis 1,1 in the word הארץ, a reference to Gan Eden. The grape vine was one of the trees in that garden. The benediction over the fragrances is also alluded to in the word רוח אלו-הים, “the spirit (whiff) of the Lord” in the same verse. Fragrance is central to wind, i.e. the wind carries the fragrance, the odor. It represents the air man breathes through his nostrils, the organ of smell. Finally, fire is represented in that same verse we quoted from Genesis 1,2 where the word “light” has a dual connotation, also meaning “fire,” i.e. the source of warmth. In the ritual of the הבדלה we refer to the whole concept of fire and light as a separation between light and dark.
הוא אהרן ומשה, “the same Aaron and Moses, etc.” Aaron was mentioned here ahead of Moses seeing he was the older of the two brothers. In verse 27, the Torah lists Moses ahead of Aaron seeing that he was greater than his brother in stature as prophet. We find that the Torah sometimes mentions Joshua ahead of Calev (Numbers 14,38), whereas at other times it mentions Calev ahead of Joshua (Numbers 14,30). Joshua was greater than Calev seeing he was a prophet. Calev was greater than Joshua by genealogy, seeing he was from the tribe of Yehudah. We also find something similar when the Torah mentions heaven and earth. In Genesis 1,1 the Torah mentions heaven ahead of earth seeing that disembodied celestial beings are more distinguished than creatures who require a body in order to be functional. They also enjoy infinite life as distinct from creatures on earth. On the other hand, in Genesis 2,4 the Torah lists the earth ahead of the heaven. The reason is that the Holy Temple and the Shechinah are at home on earth rather than in the heaven. The reason the Torah repeats (verse 28) “it was on the day that G’d spoke to Moses and Aaron in the land of Egypt,” is because earlier (verse 13) it sounded as if the command to release the Israelites from Egypt was addressed to both Moses and Aaron. The Torah wants to clarify that the verbal instructions for this were issued by G’d only to Moses. Moses relayed them to Aaron.
ורחץ במים את כל בשרו, “he must wash his entire body with water.” This is the only time in connection with the legislation of ritual impurity that the Torah speaks of washing “the entire body.” Even when purification from more severe levels of ritual impurity is discussed, such as the person suffering a discharge, the Torah did not demand that “the whole body” be washed. The reason for all this may have to do with the four basic raw materials man is made of, i.e. fire, spirit (wind), water and dust. This was not the order in which these elements appear in the report of the creation in Genesis where the first element mentioned is the spirit (רוח) in Genesis 1,1, followed by water and fire and dust (earth).
A kabbalistic approach to the words יובל היא: The word יובל is derived from the expression ועל יבל ישלח שרשיו, “sending forth its roots by a stream” (Jeremiah 17,8), a hint that all the succeeding generations are traced back to their original roots, to the prime cause which determined their development. This is the reason why the Yovel is called דרור, “freedom,” a reminder of when man was free from sin. All of mankind originated with the pool of souls at G’d’s disposal and eventually this is where the souls will return to. Each one of the seven times periods of a cycle of 7000 years will perform the tasks assigned to the respective day of creation making a total of 49,000 years. When they have completed these 49,000 years the universe will revert to the Tohu Vavohu which preceded the words בראשית ברא (Genesis 1,1). The meaning of the words בשנת היובל הזאת תשובו איש אל אחוזתו, then is literal, i.e. that each person will return to his origin in the year described as Yovel. Philosophers have understood the paragraph as meaning that just as all phenomena in the universe date back to a single original cause, they will again revert to that original cause. If you are fortunate enough to understand the mystical dimension of the legislation of the Shemittah and the Yovel concepts you will not fail to notice the significance of such words in the text as שדך כרמך, ספיח קצירך, ענבי נזירך all of which are in direct speech, i.e. ‘your field, your vineyard, etc.” Prior to the occurrence of the year called שבת לה', “the Sabbath of the Lord,” the Torah had mentioned the suffix “your” only as an afterthought, i.e. תזרע שדך, whereas after that Sabbath the Torah emphasises the fact that it is your field, etc. by writing: שדך לא תזרע, as if to emphasise that you have acquired an inalienable right to that field through the observance of that Sabbath. The Torah emphasises that just as these fields, etc., were yours prior to the “Sabbath,” they are even more so yours after you have observed this “Sabbath.” In Psalm 92,1 the hymn dedicated to the Sabbath, the psalmist reiterates that after the Sabbath has been observed the righteous will flourish like the palm tree (verse 13). In another Psalm (72,7) the author describes the righteous as “flourishing in his time, at which time there will be an abundance of peace until there is no more moon.” Such a vision is already forecast in the opening paragraph of the second chapter of Genesis where the Torah writes that G’d blessed the seventh day (verse 3). The verse which we understood as the conclusion of the act of G’d’s creative activity, concludes (quite unexpectedly) with the word לעשות, “to do, or to keep on doing;” In other words, G’d’s active role in shaping the universe did not conclude at the end of the sixth day of creation. With this verse G’d gave notice that He is planning what is going to happen to the various generations even at that stage. You will therefore observe that whereas for the periods prior to this “great” Yovel at the end of 49,000 years no more mention is made of any parts of the terrestrial earth being “yours,” i.e. man’s, up until that time it is described as “man’s” in varying degrees. In connection with what happens after the Yovel the Torah speaks of ספיחיה, נזריה, “its aftergrowth”, “its set aside residual grapes.” This is a clear hint that due to the arrival of the Yovel (the great and ultimate Yovel) everything had reverted to the original cause, i.e. to G’d. I have already drawn attention to this in my commentary on Parshat Mishpatim on Exodus 21,6 in connection with the words ועבדו לעולם. This may be the reason why the Torah writes in Leviticus 27,24 לאשר לו אחזת הארץ, “to the one who had possession of the land,” instead of writing: “who had inherited the land, i.e. נחלת הארץ. The term נחלה is applicable only if the property in question came into one’s possession from someone who owned it previously, whereas the word אחוזה refers to the “original” owner. Solomon alluded to this when he wrote in Kohelet 5,7 כי גבוה מעל גבוה שומר, וגבוהים עליהם, “for high above the high ones is someone who keeps watch, and above them are those who tower above them.” [The thrust of Solomon’s words which are addressed to the oppressors who feel all-powerful, as well as the thrust of the hidden message in our text, is that there are forces at work beyond those that meet the eye when we merely look at the text of the written Torah superficially. Ed.]
A kabbalistic approach to the words: “I will grant peace in your land, etc.” This was a promise that the foundation of the universe (עולם) (known as the emanation יסוד) will remain connected to the ארץ of which the Torah spoke in Genesis 1,1 when mention of earth first occurs. That verse alluded to the mystical dimension of the ten emanations. It is this kind of “peace” with which the Jewish people residing in the land of Israel will be blessed as a consequence of keeping the laws of the Torah. This is the meaning of Solomon in Kohelet 3,11 גם את העולם נתן בלבם, “He also put the world into their heart.” The heart is another word for the earth in the universe, i.e. it is like a wheel within a wheel (Ezekiel 1,16) and the emanation known as כל suffuses everything, i.e. is בכל. Seeing that the abundance (of G’d’s blessings) emanates from the emanations נצח והוד to earth via the emanation יסוד, and the two emanations נצח והוד symbolise the למודי ה', the learned people who have intimate knowledge of the Lord, the sages (Berachot 64) stated that these Torah scholars help increase the peace which is found on earth. They proved this from a verse in Isaiah 54,13: וכל בניך למודי ה' ורב שלום בניך, “when all your children are imbued with knowledge of the Lord, there will be abundant peace among your children.”
ויראו בני האלוהים את בנות האדם כי טובות הנה, ויקחו להם נשים מכל אשר בחרו. We have already explained that the noun אלוהים is a noun which is sometimes applied to G’d, and sometimes to certain people, and sometimes to phenomena which some people worship even though they have nothing divine about them, In Genesis 1,1 בראשית ברא אלוקים, it is clearly a reference to G’d. In Genesis 20,3 ויבא אלוהים אל אבימלך, it is a reference to an angel, seeing that he carried out a mission on behalf of G’d. In Exodus 22,8 עד האלוהים יבא דבר שניהם, it is a reference to a judge, a human being. The term is also applied to select human beings of a spiritually high level, such as when David quotes G’d in Psalms 82,6 אני אמרתי אלהים אתם, I used to say that you (man) are “divine,” (until you sinned). In our verse here, the Torah in speaking of בני האלוהים, refers to the elite of the human species at the time. In our verse it is a reference to the male elite, the judges.
With ten utterances the world was created. And what is learned: "And He said" is written nine times from "In the beginning" (Genesis 1:1) to "And completed" (Genesis 2:1). And "In the beginning" is also an utterance, as it is stated (Psalms 33:6), "By the word of the Lord the heavens were made" - as it is impossible that the heavens and the earth were created without an utterance.
The earth is the Lord's and the fulness thereof; The world and they that dwell therein: – And although the earth is the Lord's, this mountain is called the mountain of the Lord and His Holy Place (specifically), because it is His Holy Place in truth, for it is a habitation (in the earth) corresponding to the Throne of Glory (in heaven). And the expression הארץ (the. earth) includes the whole of the earth, as (Gen. i. i) "the heavens and the earth"; and the expression תבל (world) is equivalent to the inhabited parts; therefore, in connexion with earth, he uses the phrase its fulness, and with world (he uses) and those that dwell therein.
IF THOU BUY A HEBREW SERVANT. G-d began the first ordinance with the subject of a Hebrew servant, because the liberation of the servant in the seventh year contains a rememberance of the departure from Egypt which is mentioned in the first commandment, just as He said on it, And thou shalt remember that thou wast a bondman in the land of Egypt, and the Eternal thy G-d redeemed thee; therefore I command thee this thing today. (Deuteronomy 15:15.) It also contains a remembrance of the creation, just as the Sabbath does, for the seventh year signals to a servant a complete rest from the work of his master, just as the seventh day of the week does. There is in addition a ‘seventh’ amongst the years, which is the jubilee, for seven is the chosen of the days [to be the Sabbath], and of the years [to be the Sabbatical year], and of the [seven] Sabbaticals [to be the jubilee]; and they all point to one subject, namely, the secret of the days of the world — from bereshith (in the beginning) till vayechulu (and they were finished). (Genesis 2:1. See Ramban Vol. I, pp. 61-64.) Therefore this commandment deserved to be mentioned first, because of its extreme importance, alluding as it does to great things in the process of creation. (Ramban’s reticent and challenging language is illuminated in an essay by I. Weinstock (B’maglei Haniglah V’hanistar, pp. 151-241) where he traces the development of this Cabalistic doctrine: The universe is subject to cycles of seven thousand years; after each six thousand years of growth and activity the seventh thousand is one of “rest” — destruction. This process repeats itself seven times — representing a total of forty-nine thousand years, the fiftieth thousand being the jubilee when all existence returns to its beginnings. This phenomenon applies to the planet on which we live as well as to the worlds above us. One can thus get a glimpse into the meaning of Ramban’s words before us, that this commandment “alludes to great things in the process of creation.”) This is why the prophet Jeremiah was very stringent about it and said, Thus saith the Eternal, the G-d of Israel: I made a covenant with your fathers; (Jeremiah 34:13.) At the end of the seven years ye shall let go every one his manservant, and every one his maidservant. (Ibid., Verses 14 and 10 (Ramban combined here parts of these verses).) And on account of its violation, G-d decreed the exile, (Ibid., Verses 17-22.) just as the Torah decreed exile for the Sabbatical rest of the land which was not observed, (Leviticus 26:34-35.) as I will yet write, (Ibid., 25:2.) with the help of the Rock. When He finished stating the ordinance of this [first] commandment as it applies to Hebrew servants, He began the ordinance of the commandment, Thou shalt not murder, (Above, 20:13.) since it is the worst [sin] and then [He stated the ordinances of the commandments] to honor one’s parents, and of Thou shalt not steal, (Above, 20:13.) and then He went back to the ordinance of one who smites his fellow-man but did not kill him, (Further, Verses 18-19.) and then to the murder of a bondman, which is worse than the killing of an offspring, (See further Verse 22 — that for killing an unborn child a fine is paid, while in the case of the bondman, if he did not survive for twenty-four hours after he was struck by the master, the master is liable to death (Verses 20-21).) and after that to [injury to] the limbs of Israelites and bondmen, (Ibid., Verses 24-27.) and then to cases of death inflicted by cattle which cause injury. (Ibid., Verses 28-32.) All the sections are thus arranged in logical sequence and in proper order.
AND G-D CREATED THE GREAT SEA-MONSTERS. Because of the great size of these creatures, some consisting of many Persian miles — the Greeks in their books even relate that they knew some of them to be 500 Persian miles long, and our Rabbi likewise spoke of them in magnifying terms (Baba Bathra 73b.) — on account of that, Scripture explicitly ascribes their creation to G-d for He brought them forth from nought from the beginning, as I have explained the expression b’riyah (creation). Similarly, Scripture does so in the case of man (Verse 27: And G-d created man in His own image.) on account of his exaltedness, thus informing us that man, with his mind and reason, also came forth from nought. I wonder why it does not say “and it was so” on this day? Perhaps it would not have been possible to mention And He created after saying, “and it was so,” since it refers to the preceding. (If Verse 20 (Let the waters swarm with swarms of living creatures, etc.) would have concluded with the expression and it was so, it would have implied the creation of the sea-monster, since they also swarm in the waters. How then could it say in the following verse, And G-d created the sea-monster, as if it were another act of creation? To say, and it was so after vayibra (And He created) is also not possible for this would be redundant. Hence on the fifth day, the expression and it was so does not appear in Scripture.) Our Rabbis have said (Baba Bathra 74b.) that the great sea-monsters are the Leviathan and its mate which He created male and female. He then slew the female and preserved it in salt for the benefit of the righteous in the hereafter. It is possible that on account of this it would not have been appropriate to say concerning their creation, “and it was so,” since they did not continue to exist [in the form in which they were created].
AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command. The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. (Fire, wind, water, and earth.) Thus when He gave the waters the power of bringing forth a living soul, (Verse 20.) the command concerning them was Let the waters swarm. (Verse 20.) The command concerning cattle was Let the earth bring forth. (Verse 24.) But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, (Genesis 2:7.) and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, (Verse 27.) in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, (The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family.) and is the most acceptable of all interpretations that have been advanced concerning it. The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; (Daniel 3:19.) similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; (Psalms 39:7.) When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, (Ibid., 73:20.) that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, (Ibid., 8:6.) meaning that the goal before him is wisdom, knowledge, and skill of deed. (Ecclesiastes 2:21;4:4.) In real likeness his body thus compares to the earth while his soul is similar to the higher beings.
A SABBATH UNTO THE ETERNAL, “[This means] in honor of the Eternal [and that it is not primarily intended for man’s benefit], (In other words, we are to observe the Sabbatical year primarily as a mark of honor to G-d, and not for our benefit, in that by lying fallow for a year the land will improve. The same applies to the weekly Sabbath, which we celebrate in honor of the Creator of the world, and not primarily because we benefit physically from a day of rest. (Mizrachi).) in the same sense as this expression is used in the case of the Sabbath of Creation” [i.e., the weekly Sabbath, of which it is also said, a Sabbath unto the Eternal]. (Exodus 20:10. See note above.) This is the language of Rashi. But this was not the intention of the Rabbis in their interpretation, (In other words, it is true that in the Torath Kohanim (Behar 1:2) there is such an interpretation of the Rabbis, likening the expression a Sabbath unto the Eternal stated here in the case of the Sabbatical year to that mentioned in the law of the weekly Sabbath. But the intent thereof is not as Rashi presented it, for etc. The full text of the Beraitha of the Torath Kohanim will be mentioned further on by Ramban.) for all [weekly] Sabbaths, and also the festivals, are in honor of the Eternal, and yet in not one of them [i.e., the festivals] does Scripture say that they are “unto the Eternal.” Instead, it says it shall be a solemn rest unto you, (Above, 23:24.) and in the case of the Day of Atonement it states, It shall be unto you a Sabbath of solemn rest. (Ibid., Verse 32.) The text of the Beraitha in the Torah Kohanim [quoted by Rashi] is as follows: (Torath Kohanim, Behar 1:2.) “A Sabbath unto the Eternal. Just as it says with reference to the Sabbath of Creation, so is it said regarding the Sabbatical year, a Sabbath unto the Eternal.” But the meaning of a Sabbath unto the Eternal thy G-d (Exodus 20:10. See note above.) stated in connection with the Sabbath of Creation, is that on it He ceased from work and rested (Exodus 31:17.) and therefore thou shalt not do any manner of work. (Exodus 20:10. See note above.) It was with reference to that idea that the Sages, of blessed memory, said that the same expression is also stated in the case of the Sabbatical year, since it is the seventh in [the cycle of] the years [just as the weekly Sabbath is the seventh day in the cycle of days; and the meaning thereof here is that since the seventh year is a Sabbath to the Eternal, as will be explained, we are to desist from working the land]. Now here [in the Torath Kohanim mentioned above, the Rabbis] have roused our attention to one of the great secrets of the Torah. (See in Exodus (Vol. II, p. 341, Note 23).) Rabbi Abraham ibn Ezra has already given us a hint of it when he wrote: “The meaning of a Sabbath unto the Eternal is like that of the Sabbath-day. (For just as the Sabbath was given for the purpose of contemplating G-d’s deeds and meditating upon His Torah, so also is the purport of the Sabbatical year, since it is the seventh of the years (Mekor Chayim in his commentary to Ibn Ezra).) The secret of the years of the world is alluded to in this place.” [Thus far is Ibn Ezra’s comment.] Bend now your ear to understand that which I am permitted to inform you about it in the words that I will cause you to hear, and if you will be worthy, you will contemplate them [and understand them]. I have already written in Seder Bereshith (Genesis 2:3 (Vol. I, pp. 61-64).) that the six days of creation represent [all] the days of the world, and the seventh day is a Sabbath unto the Eternal thy G-d, (Exodus 20:10. See note above.) for on it will be the Sabbath to the Great Name, just as we have been taught [in a Mishnah]: (Tamid 7:4.) “On the seventh day what psalm did the Levites sing [in the Sanctuary? They sang] A Psalm, a Song. For the Sabbath-day (Psalms 92:1.) — [a song] for the World to Come, which will be wholly a Sabbath, and rest for life everlasting.” Thus the [seven] days [of the week] allude to that which He created in the process of creation, and the [seven] years [of the Sabbatical cycle] refer to that which will occur during the creation of all “the days” of the world. It is for this reason that Scripture was more stringent regarding [the transgression of the laws of] the Sabbatical year than with respect to those guilty of transgressing all other negative commandments, and made it punishable with exile, just as He was stringent with respect to forbidden sexual relations [for which the punishment of the people, as opposed to that of the individual, is also exile]; (Above, 18:28.) as it is said, Then shall the Land be paid her Sabbaths, (Further, 26:34.) and He repeated this matter many times: As long as it lieth desolate it shall have rest, (Ibid., Verse 35.) and it is further said, And the Land shall lie forsaken without them, and shall be paid her Sabbaths. (Ibid., Verse 43.) “And so we have been taught [in a Mishnah]: (Aboth 5:9. Our text of the Mishnah has a variant reading. See my Hebrew commentary p. 167, Note 55.) “Exile comes for the delaying of justice, and for the perversion of justice, and for [the neglect of] the year of rest for the Land.” [This stringency of punishment is] because whoever denies it [i.e., the law of the Sabbatical year], does not acknowledge the work of creation and [life in] the World to Come. Similarly the prophet [Jeremiah] was stringent, and decreed exile for neglecting to send [Hebrew] servants to freedom in the seventh year [of their service], as it is said, I made a covenant with your fathers … At the beginning of seven years ye shall let go every man his brother etc., (Jeremiah 34:13-14. — The verse there reads ‘mikeitz sheva shanim’, which is normally translated as “at the end of seven years” (so also in the J.P.S. translation). Ramban in Deuteronomy 15:1, however, brings proofs that the correct meaning in this context is “at the end-year of the seven years”, i.e., at the beginning of seventh year, rather than “at the end of the seventh year.” Thus the Hebrew servant goes free at the beginning of the seventh year [the end-year of the cycle of seven years], and this is indeed the accepted law (Rambam, Hilchoth Avadim 2:1) that he serves for six years. See, however, Yonathan ben Uziel in Jeremiah.) for in the case of a servant the seventh year is also like a [complete] Jubilee; and the Jubilee is known also [at the very beginning of the Torah] — from ‘Bereshith’ (In the beginning) to ‘Vayechulu’ (And there were finished) (In other words, in the Scriptural account of the creation — commencing with the verse, In the beginning … and concluding with ‘Vayechulu’ (And there were finished) (2:1) — the secret of the Jubilee is already hinted at, namely, “that all things, that came into existence in the beginning of time will be finished in the era of the Jubilee (Beiur Ha’lvush to Ricanti who quotes the language of Ramban).) — intimating that in the Jubilee everything is to return [to its origin], every man unto his possession, and every man unto his family. (Further, Verse 10.) For it is a sure foundation, and he that believeth (Isaiah 28:16. The verse reads: He that believeth will not ‘yachish’ (make haste). Ramban brings out ingeniously a different meaning by saying: he that believeth ‘yacharish’ (will keep silence), suggesting that the student of Cabala must be reticent and careful not to disclose the secrets he has learned. Cf. the phrase in Amos 5:13 — ‘Therefore ‘hamaskil yidom’. (he who understands will keep quiet)!) shall keep silence. This is what is meant in saying, ‘v’shavtah ha’aretz shabbath’ (and ‘the land’ shall keep a Sabbath); (In Verse 2 before us. The word ha’aretz is here understood as “the earth” in its entirety [not merely one particular part of it], the same interpretation applying to the next verses quoted. See further, Note 194.) and ye shall proclaim liberty ‘ba’aretz’ (throughout ‘the land’), (Further, Verse 10.) for the reference here is to “the land of eternal life” which is alluded to in the first verse [of the Torah], (In the beginning G-d created the heavens ‘v’eth ha’aretz’, which means “the land of eternal life.”) and of which it is said, ‘v’ha’aretz ezkor’ (and I will remember ‘the land’). (Further, 26:42.) I have already mentioned this several times. (See Vol. I, pp. 110, and 120.) Perhaps it is to this that our Rabbis alluded in saying: (Rosh Hashanah 21 b. See also Vol. I, pp. 9-10.) “Fifty gates [degrees] of understanding were created in the world, and all were transmitted to Moses with one exception.” For each cycle of seven years constitutes “the gate of one house” [creation], and thus He informed him of all existence from beginning to end, with the exception of the holy Jubilee.
THEN WILL I GIVE YOUR RAINS IN THEIR SEASON. He mentioned the matter of rains first [of all the blessings] because if they come in their proper season, the air is pure and good and the springs and rivers are good [clear], and thus it [the rain] is a [prime] cause of physical health, and all produce will increase and be blessed by it, just as He said, and the Land shall yield her produce, and the trees of the field shall yield their fruit. (In Verse 4 before us.) Thus because of this [pure state of the environment] people do not become sick, and none shall miscarry, nor be barren, (Exodus 23:26.) even among their cattle, (See Deuteronomy 7:14.) and they will live out [the full extent of] their days. (See II Samuel 7:12.) For when the material frame [of human beings] is large and healthy, they can continue [in health] as in the days of Adam. (Adam lived nine hundred and thirty years (Genesis 5:5). See Ramban ibid., on Verse 4, (Vol. I pp. 98-99).) Thus this [blessing — the rains in their seasons] is the greatest of all blessings [and therefore it is given first place]. Now He said that the heavens will respond to the earth (See Hosea 2:23.) with rains in their seasons, and the earth shall respond (See ibid., Verse 24.) with its “produce”, which includes vegetation and all moving creatures — cattle, beasts, creeping things and fowl, as well as fish — for the term ha’aretz [“the earth” or “the land,” in and ‘the land’ shall yield her produce] includes the whole of the lower sphere [i.e., everything under the sphere of the moon], just as [in the verses]: In the beginning G-d created the heaven and ‘ha’aretz’ (the earth); (Genesis 1:1. See Ramban ibid., Verse 3 (Vol. I, p. 25) where he discusses this topic fully, and mentions also the verses cited in the following text.) And the heaven and ‘ha’aretz’ (the earth) were finished; (Ibid., 2:1.) and similarly, Praise the Eternal from ‘ha’aretz’ (the earth), ye sea-monsters and all deeps, (Psalms 148:7.) and so also in most verses in Scripture [where this word occurs]. Thus all things created in the lower spheres are “the produce of the earth.”
V. 6. über die Bedeutung האלהים als Richter siehe Bereschit 1, 1. Wir haben dort die Verwandtschaft des Wortes mit dem Grundbegriff אלה als Pron. Demonstr. plur. nachgewiesen, demzufolge das Recht als das eine Vielheit unter die Einheit eines alle gemeinsam beherrschenden Prinzips bringende Moment und das Gericht als dessen Handhaber und Vertreter begriffen wird. Die durch אלהים bezeichneten Richter müssen מומחין und סמוכין sein, d. h. ihre Rechtskunde muss erprobt und anerkannt und ihnen die Befugnis zur Vertretung des Rechts durch Vertreter des Rechts erteilt worden sein. Diese Befugniserteilung (סמיכה) muss in Übertragung bis zum ersten Vertreter des jüdischen Rechtes, bis zu Mosche, hinaufreichen, und kann nur im jüdischen Lande auf dem Boden des jüdischen Gesetzes, wo eben "die Vielheit aller sichtbaren Verhältnisse der Herrschaft des einen Gottesrechtes unterstellt und zu unterstellen sind", geschehen (siehe רמב׳׳ם IV סנהדרין הל׳).
ויעש...ויתן...להאיר...ולמשול..ולהבדיל..כי טוב, all of these expressions refer to the luminaries and the other stars. The Torah first writes: ויעש, seeing that up until that point sun and moon had simply been part of all the other celestial bodies which had been created on the second day, or of “heaven,” whose creation had already been reported in verse 1. This is the reason why at this stage the Torah does not call the development of these luminaries an act of creation, ויברא or something similar, but merely writes ויעש, which describes the completion of a process that had already been begun previously. At this stage, G’d singled out these two luminaries from among all the planets and assigned them their function
In the territory of Sichon and Og, which was foremost in the conquest, etc. Rashi adds the word conquest so that ראשית (foremost) [which serves as an adjective] is connected with the word after it, because there is no case where ראשית is not connected with the word after it. Rashi explains so explicitly at the beginning of parshas Bereishis (1:1).
Elohim refers only to Judge. . . Although it says: “In the beginning Elohim created” (Bereishis 1:1), and: “Elohim said to Noach” (ibid. 8:15), and: “Elohim called to him from the midst of the thorn-bush” (Shemos 3:4), see Re”m here and in 6:2 [for an explanation of these verses].
16. “Rabbi Shimon said etc.” Rabbi Shimon said: Therefore, the heavens and their hosts were created with Ma, which is Malkhut, as it is stated: “When I behold Your heavens, the work of Your fingers etc.” (Psalms 8:4), and it is earlier written: “How [Ma] glorious is Your name in all the earth, whose majesty is rehearsed above the heavens” (Psalms 8:2). Thus, the heavens were created with the name Ma, which is Malkhut, and the phrase “above the heavens” – referring to Bina, called Mi, which is above Ze’er Anpin, termed heavens – means that it ascends through the name Elohim. That is, Ma, which is Malkhut, ascends and is incorporated in Bina, which is called Elohim, after He created light for its light, i.e., after He created the light of giving as a precious garment for the light of Ḥokhma in the name Mi (as stated in section 14, above). Then they were enclothed in one another and the Malkhut ascended through the supernal name of Elohim, which is the name of Bina, in which Malkhut is incorporated. Therefore [it states]: “In the beginning, Elohim created” (Genesis 1:1), which is the supernal Elohim, i.e., Bina rather than Malkhut. For Ma, which is Malkhut, is not so, and was not constructed in the mystical meaning of Mi eleh, as we have said.
This is why [Rabbi Shimon] says that it is “the gate to enter faith,” for it is impossible to attain complete faith other than through one’s fear of God. Commensurate with the measure of [a person’s] fear [of God], is the measure of [that person’s] faith. Thus, “the entire world is sustained by this commandment,” for the world is sustained only through the Torah and [its] commandments, as it is stated: “If not for My covenant of day and night, I would not have placed the ordinances of heaven and earth” (Jeremiah 33:25). Since fear is the beginning and the gate to every commandment, in that it is the gate to [reach] faith, it follows that fear sustains the entire world. This is the meaning of the verse: “In the beginning [bereshit] God created the heavens and the earth” [Genesis 1:1], i. e., with fear, which is called reshit, in which all the commandments are incorporated, God created the heavens and the earth. Were it not for [this] fear, God would not have created anything.
“When God began to create Heaven and Earth” [1:1]. In the beginning of the creation of heaven and earth, the earth was desolate, empty and darkness was over the void. (Rashi, Genesis, 1:1. Rashi calls this the plain meaning of these words.) The Holy One’s Throne of Glory hovered in the air over the water. (Rashi, Genesis, 1:2.) Why did the Torah begin with [the letter] bet? It teaches us that the world is similar to the bet that has three sides and the fourth is open. So too is the world. The Holy One closed three sides and on the north side, the Holy One did not make a heaven. Why? The Holy One wanted to say to the nations of world, let your false gods come and let them close the fourth wall. Since you have chosen them as gods, let them see what they can do. (Hizkuni, Genesis, 1:1.)
Rabbi Isaac said: Why did the Torah write about how the world was created? Since the Torah is nothing but the Holy One’s commandments, and the Torah should only have discussed the Holy One’s commandments. However, the nations of the world will say later to Israel, why are you conquering and stealing the land of Israel? Then Israel will answer, the Holy One created the world and he can give it to whomever he wishes. (Rashi, Genesis, 1:1.)
For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him
The Constitution of the World, and the Disposition of the Elements. 1. IN THE beginning God created the heaven and the earth; but when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light; and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day; and he named the beginning of light and the time of rest, The Evening and The Morning; and this was indeed the first day: but Moses said it was one day,—the cause of which I am able to give even now; but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time. After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts; and he determined it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain and for affording the advantage of dews. On the third day he appointed dry land to appear, with the sea itself round about it; and on this very same day he made the plants and the seeds to spring out of the earth. On the fourth day he adorned the heaven with the sun, the moon, and the other stars, and appointed them their motions and courses, that the vicissitudes of the seasons might be clearly signified. And on the fifth day he produced the living creatures, both those that swim and those that fly, the former in the sea, the latter in the air: he also sorted them as to society and mixture, for procreation, and that their kinds might increase and multiply. On the sixth day he created the four-footed beasts, and made them male and female: on the same day he also formed man. Accordingly Moses says, That in just six days the world and all that is therein was made; and that the seventh day was a rest, and a release from the labour of such operations;—whence it is that we celebrate a rest from our labours on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.
[122] Still more clearly indeed does Moses acknowledge that beginnings and ends are willed by God, when he says in the creation-story, “In the beginning He made”(Gen. 1:1), and afterwards, “God finished the heavens and the earth” (Gen. 2:1, 2).
The beginning of tractate Berakhot, the first tractate in the first of the six orders of Mishna, opens with a discussion of the recitation of Shema, as the recitation of Shema encompasses an acceptance of the yoke of Heaven and of the mitzvot, and as such, forms the basis for all subsequent teachings. The Mishna opens with the laws regarding the appropriate time to recite Shema: MISHNA: From when, that is, from what time, does one recite Shema in the evening? From the time when the priests enter to partake of their teruma. Until when does the time for the recitation of the evening Shema extend? Until the end of the first watch. The term used in the Torah (Deuteronomy 6:7) to indicate the time for the recitation of the evening Shema is beshokhbekha, when you lie down, which refers to the time in which individuals go to sleep. Therefore, the time for the recitation of Shema is the first portion of the night, when individuals typically prepare for sleep. That is the statement of Rabbi Eliezer. The Rabbis say: The time for the recitation of the evening Shema is until midnight. Rabban Gamliel says: One may recite Shema until dawn, indicating that beshokhbekha is to be understood as a reference to the entire time people sleep in their beds, the whole night. The mishna relates that Rabban Gamliel practiced in accordance with his ruling. There was an incident where Rabban Gamliel’s sons returned very late from a wedding hall. They said to him, as they had been preoccupied with celebrating with the groom and bride: We did not recite Shema. He said to them: If the dawn has not yet arrived, you are obligated to recite Shema. Since Rabban Gamliel’s opinion disagreed with that of the Rabbis, he explained to his sons that the Rabbis actually agree with him, and that it is not only with regard to the halakha of the recitation of Shema, but rather, wherever the Sages say until midnight, the mitzva may be performed until dawn. Rabban Gamliel cites several cases in support of his claim, such as the burning of fats and limbs on the altar. Due to the quantity of offerings each day, the priests were often unable to complete the burning of all of the fats and limbs, so they continued to be burned into the night, as it is written: “This is the law of the burnt offering: The burnt offering shall remain upon the pyre on the altar all night until morning, while the fire on the altar burns it” (Leviticus 6:2). And, with regard to all sacrifices, such as the sin-offerings and the guilt-offerings that are eaten for one day and night; although the Sages state that they may be eaten only until midnight, by Torah law they may be eaten until dawn. This is in accordance with the verse: “On the day on which it is offered must you eat. Do not leave it until the morning” (Leviticus 7:15). If so, why did the Sages say that they may be eaten only until midnight? This is in order to distance a person from transgression, as if one believes that he has until dawn to perform the mitzva, he might be negligent and postpone it until the opportunity to perform the mitzva has passed.
§ Beit Shammai and Beit Hillel dispute the order of Creation, as the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” (Genesis 1:1), which indicates that heaven came first. And Beit Hillel say: The earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” (Genesis 2:4).
§ The Gemara relates: Rabbi Yishmael asked Rabbi Akiva a question when they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expound and learn that every appearance of the word et in the Torah is meant to teach something, what would he expound from the phrase: “The heaven and the earth” [et hashamayim ve’et ha’aretz] (Genesis 1:1)? He said to him: These words should be expounded as follows: Had it stated: In the beginning God created hashamayim veha’aretz, i.e., the heaven and the earth, without the word et, I would have said: Shamayim is the name of the Holy One, Blessed be He, and the same goes for aretz, and the verse would sound as if it meant that God, whose name is Shamayim and Aretz, created the world. Since it states “et hashamayim ve’et ha’aretz,” it is clear that these are created objects and that shamayim means the actual heaven and aretz is the actual earth. It is for this reason that the word et is necessary.
All of these are derived from the Torah: Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” (Genesis 1:1). Tohu and vohu, as it is written: “And the earth was unformed and void [tohu vavohu]” (Genesis 1:2). Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” (Genesis 1:2); light, as it is written: “And God said: Let there be light” (Genesis 1:3). Wind and water, as it is written: “And the wind of God hovered over the face of the waters” (Genesis 1:2). The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” (Genesis 1:5).
(Jewish) Christians asked Rebbi Simlai: How many aspects of divinity created the world? He answered them: Are you asking me? Go and ask the first Adam, as it is said (Deut. 4:32): “Please ask the first days etc (“Please ask the first days that were before you, starting from the day that God created man on the earth …”) .” It does not say there “when gods created man on the earth” but “from the day that God created man on the earth”. They said to him, but it is written (Gen. 1:1): “In the beginning, ĕlōhīm created …” He said to them: Is it written “they created” (plural)? It says “he created” (singular). Rebbi Simlai said, every place where the Christians read heretic meanings (That ĕlōhīm is a genuine plural, not one of majesty.) , their answer is at that place.
(Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions.) The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth (Gen. 1:1.) . {A parable} of a king who made a chair. After he had made it he made its footstool (Greek ‘υποπόδιον.) : the Heavens are My throne and the Earth My footstool (Is. 66:1.) . What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven (Gen. 2:4.) {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens (Is. 48:13.) . Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands (Ps. 102:26.) . Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was (Gen. 1:2.) , it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights (Gen. 1:14.) . According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem (Gen. 1:20.) . According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce (Gen. 1:24.) . According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan (Greek λοπάς.) and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens (The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.) . Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning (Gen. 1:1; change not found in LXX.) .” “I shall make man in stature and form (Gen. 1:26; change not found in LXX.) .” “Male and his openings He created them (Gen. 1:27; change not found in LXX.) .” “He finished on the Sixth and rested on the Seventh (Gen. 2:2; change found in LXX.) ” “Now I shall descend (Gen. 11:7; change found in LXX.) .” “Sarah laughed in her surroundings, saying. (Gen. 18:12; LXX: “in herself”.) ” “For in their rage they slew a bull and in their will uprooted a trough (Gen. 49:6; change not found in LXX.) .” “Moses took his wife and his sons and let them ride on people-carriers (Ex. 4:20. LXX: “beast of burden”.) .” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years. (Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”) ” And the hare (Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare.) , “and the young of foot.” King Ptolemy’s mother was called “hare (The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.) ”. “Not one precious thing I took from them (Num. 16:15; change found in LXX.) ” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens. (Deut. 4:19; change not found in LXX.) ” “Which I did not command peoples to worship them. (Deut. 17:3; change not found in LXX. The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Babli 9a.) ”
HALAKHAH: (This is repeated (mostly by the corrector) from Ta`aniot 4:3, Notes 141–148.) Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments [But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Protos objected before Rebbi Jonah, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day.] Rebbi Eleazar from Merom asked, was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses. Should there not be 23? Three for ten, three for ten, and one three (He reads the statement of Rav Huna to mean that any time three people read in the Torah they together must read 10 verses. Then on a Sabbath, when 3+3+1 readers are called, they must read a minimum of 23 verses. Corresponding to this the reader from Prophets should have to read 23 verses. The fact that he has to read only 21 shows that we have to read Rav Huna’s remark as referring only to the weekday and Sabbath afternoon readings.) .
HALAKHAH: (This Halakhah is repeated in Megillah 4:2.) Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses (Each one may not read less than three verses but one has to read at least 4. Babli Megillah21b.) . Ḥizqiah said, corresponding to the Ten Commandments (Babli Megillah 21b, as one of two explanations.) . But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed (In Babli Megillah 22a, disagreement of Rav and Samuel.) . One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse (He splits it off from v. 5 and reads it as separate sentence. In contrast to the Babli which prescribes only one sentence to be repeated, the Yerushalmi has the three readers reading a total of 10 verses as required by Rav Ḥuna.) . But did we not state, “on Monday, there shall be a spread and the waters shall come together”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split (Since “it was evening, it was morning, the third day” already is a separate verse.) . Rebbi Philippos ben Perita objected before Rebbi Ze`ira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day (The reading for Purim, for which three readers are called on a weekday, is Ex.17:8–16. The reading is not connected to the text before or after, it cannot be augmented. Since there are 9 verses and the Mishnaic requirement can be satisfied without problems, there is no need to change anything to satisfy the additional Amoraic rule. Tosaphot Megillah 21b s.v. אין.) . Rebbi Eleazar from Merom asked before Rebbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses (Babli Megillah 23a. The question would be that since we require that one reader at least read 4 verses, should there not be at least 22 verses? The question needs no answer since there is no reading from Prophets on weekdays; the number 21 refers to the seven people called to read on a Sabbath; cf. Megillah 4:2 Note 74.) ?
The Gemara asks: What are these ten utterances? Presumably, they are the utterances introduced by the words “and God said” in the story of Creation in the first chapter of Genesis. However, there are only nine of these utterances and not ten. The Gemara answers: The expression: “In the beginning” (Genesis 1:1) is also considered an utterance, as it is written: “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth” (Psalms 33:6), which indicates that the first utterance of Creation was the general creation of the entire universe.
one may not begin a new paragraph and read fewer than three verses from it. And if you say he should read two verses from this paragraph, i.e., the entire second paragraph, and then three verses from that final paragraph, only two verses will remain from the final paragraph. This is problematic because one may not conclude a reading with fewer than three verses left until the end of a paragraph and because the fourth reader will not have a sufficient number of verses to read.
On each day of Hanukkah they read selections from the portion of the dedication of the altar by the tribal princes (Numbers 7). On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your months” (Numbers 28:11–15). And in the non-priestly watches they read the act of Creation (Genesis 1:1–2:3). The Jewish people were divided into twenty-four watches. Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service. Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah. On fast days,
And they wrote for him: God created in the beginning [bereshit], reversing the order of the words in the first phrase in the Torah that could be misinterpreted as: “Bereshit created God” (Genesis 1:1). They did so to negate those who believe in the preexistence of the world and those who maintain that there are two powers in the world: One is Bereshit, who created the second, God. And they wrote: I shall make man in image and in likeness, rather than: “Let us make man in our image and in our likeness” (Genesis 1:26), as from there too one could mistakenly conclude that there are multiple powers and that God has human form.
The Gemara asks: Does it refer to the repetition of the phrase: “And He said” in Genesis? There are only nine such phrases, not ten. The Gemara answers that the phrase “In the beginning” is also considered an utterance, as it is written: “By the word of the Lord were the heavens made” (Psalms 33:6), which indicates that all of creation came into existence through a single utterance, after which all matter was formed into separate and distinct entities by means of the other nine utterances.
§ Rabba bar bar Ḥana said that Rabbi Yoḥanan said: The drainpipes [shittin] built into the altar and extending beneath it were created from the six days of Creation, as it is stated: “The hidden of your thighs are like the links of a chain, the handiwork of a skilled workman” (Song of Songs 7:2). The Gemara interprets the verse homiletically: “The hidden of your thighs”; these are the drainpipes that are concealed within the altar; “are like the links of a chain [ḥala’im]”; they are hollow [meḥolalin] and descend to the depths; “the handiwork of a skilled workman”; this is the handiwork of the Holy One, Blessed be He. On a similar note, it was taught in the school of Rabbi Yishmael that it is written: “In the beginning [bereshit]” (Genesis 1:1); do not read it as: Bereshit, but rather as: Bara shit, meaning that God created the pipeline descending from the altar.
Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3).
The mishna taught that on Sunday they would read the portions starting with: “In the beginning” (Genesis 1:1–5) and “Let there be a firmament” (Genesis 1:6–8). It is taught in a baraita: The section: “In the beginning” is read by two people, while “Let there be a firmament” is read by one. The Gemara asks: Granted, the passage “Let there be a firmament” is read by one individual, as it is three verses long, and one who is called to the Torah reads at least three verses. However, what is the reason that the section “In the beginning” is read by two individuals? It is five verses long, and it is taught in a mishna (Megilla 22a): One who reads from the Torah may not read fewer than three verses. How, then, are five verses read by two individuals?
Alexander continued to ask questions of the Elders of the Negev. He said to them: Were the heavens created first or was the earth created first? They said: The heavens were created first, as it is stated: “In the beginning God created the heaven and the earth” (Genesis 1:1).
If [after betrothal the woman] was raped, she is permitted to him, (Cf. Deut. 22, 23-27.) but should she have been a willing party she is forbidden to him. If she is the wife of a kohen, she is forbidden to him whether [it happened] under force or with her consent. [For it is stated, And she be not seized (Num. 5, 13, E.V. neither she be taken in the act. The phrase is interpreted by the Rabbis in the sense that she did not act under compulsion but willingly, referring to a married woman who was defiled secretly without witnesses to testify against her.) —[only then] is she forbidden; if, however, she was seized (i.e. violated by force.) she is permitted. There is another class of woman who is forbidden [to her husband] even though she had been seized; and who is that? The wife of a kohen. (Cf. Yeb. 56b (Sonc. ed., p. 378), Keth. 51b (Sonc. ed., p. 298).) R. Ishmael (According to R. Ishmael there is no distinction between the wife of a kohen and a lay-Israelite in the case of rape.) said: And she be not seized she is forbidden; consequently if she had been seized she is permitted. There is another class of woman who is permitted [to her husband] even if she had not been seized; and who is that? A woman whose betrothal was mistaken. (If, e.g., a condition were attached to the betrothal that remained unfulfilled. In such a case the woman may leave her husband without a geṭ, and in any subsequent intercourse, whether forced or willing, her status is that of an unmarried woman who had never been previously married. The passage within brackets is added by GRA and is necessary, otherwise R. Ishmael would be contradicting himself. Cf. Yeb. 100b (Sonc. ed., p. 692), Keth. loc. cit.) ] If a divorcee who became betrothed was seduced, whether under force or of her free will, she is forbidden to return to her former husband. (If her second husband subsequently died or divorced her. She is, however, permitted to remarry her former husband after betrothal alone, where no marriage with the second man took place and he died.) This is the opinion of R. Jose b. Ḳippar in the name of R. Eleazar b. Shammua‘. This is the reasoning by which R. Jose b. Ḳippar expounded his view: (This is the reading of GRA as against V and H, who name R. Ishmael as the authority.) [It is written,] Her former husband, who sent her away, may not take her again to be his wife, after that she is defiled. (Deut. 24, 4.) In what circumstances did she become defiled? (If she was legally married to the second husband the term defiled is inapplicable.) It can only be explained by what the Sages have said: If a woman [after betrothal] was forcibly seduced, she is permitted to [her husband]; if she was a willing party she is forbidden to him; but in this case, (Of the divorcee who became betrothed and was then seduced. This is the reading of GRA. V and H have ‘the wife of a kohen’.) whether under compulsion or of her free will she is forbidden to return to her former husband. (So GRA. V and H ‘to him’.)
They [all] introduced [the same] thirteen alterations: (For a comparison of these variants with the Heb. text, cf. on Sof. I, 8.) ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.
It is not permissible to make a scroll [of the Shema‘] (So Sof. V, 9; lacking in V here.) or of the Hallel for children. (Extracts from the Scriptures may not be written on scrolls intended for children’s instruction.) R. Judah permits [the writing of a scroll] from In the beginning (Gen. 1, 1.) to the story of the Flood, (ibid. VI, 8.) and from the beginning of Leviticus to And it came to pass on the eighth day; (Lev. 9, 1.) but [in the case of] all the other books [of Scripture the writing of extracts is] forbidden. (Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children.) If, however, one intends to add to them, (To complete all the book.) it is permissible [to write extracts from the Scriptures in scrolls].
On Ḥanukkah we read the section of [the dedication of the altar by] the princes; (Num. 7. On the first day verses 1-17 are read; on the next six days the corresponding offerings; and on the eighth day VII, 54—VIII, 4.) on Purim, Then came Amalek; (Ex. 17, 8-16.) on the New Moon, And in your new moons; (Num. 28, 11-15.) at the ma‘amadoth the account of the creation. (Gen. 1, 1—II, 3, because it is on account of the Temple service that the heaven and earth were created.) On the fast days of the Ninth of Ab and the last seven days in connection with droughts, (lit. ‘the shutting up of the rains’.) we read the section of the blessings and curses; (Lev. 26, 3-46.) but on other fast days And Moses besought, (Ex. 32, 11-14, XXXIV, 1-10.) and we read as the hafṭarah Seek ye the Lord. (Isa. 55, 6—LVI, 8.) Some say that no hafṭarah is to be read, but the people have adopted the custom of reading the hafṭarah. (So GRA. V, M and H omit ‘but’ and ‘of reading the hafṭarah’.) There must be no break in the section of curses because it is not proper to end with curses and to begin with curses. (Cf. above XII, 1.)
It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him, (lit. ‘to them’.) ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them (lit. ‘put counsel in the heart of each one of them’.) and the mind of all of them was identical, so that each on his own (So GRA.) wrote the [same translation of the] Torah, introducing [the same] thirteen alterations (Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found.) as follows: ‘God created in the beginning’. (Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God.) ‘And God said I shall make a man in image and likeness.’ (The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities.) ‘And He finished on the sixth [day] and rested on the seventh [day].’ (For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day.) ‘Male and female He created him.’ (Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21.) ‘Come let Me go down and there confound their language.’ (Instead of let us go down (ibid. XI, 7).) ‘And Sarah laughed among her relatives, (i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked.) saying.’ ‘For in their anger they slew oxen (So GRA, H and M. V incorrectly ‘a man’.) and in their self-will they digged up a stall.’ (Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons.) ‘And Moses took his wife and his children and set them upon a carrier (So M. V and H read ‘carriers of men’.) of men.’ (i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20).) ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands (So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.]) was four hundred and thirty years.’ (Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a).) ‘And he sent the elect of the children of Israel.’ (So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service.) ‘And upon the elect of the children of Israel He laid not His hand.’ (Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one.) ‘I have not taken one desirable thing (A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects.) from them.’ ‘The [beast] with small legs.’ (Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth.) ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’ (The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship.) ‘Which I commanded should not be served.’ (Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.)
It is not permissible to make a scroll of the Shema‘ or of the Hallel for children, (Extracts from Scripture may not be made for study by children.) but if the scribe intends to add to it, it is permissible. (From ‘but if’ to ‘permissible’ is an addition by GRA.) R. Judah permits the writing of a scroll from In the beginning (Gen. 1, 1.) to the story of the flood, (i.e. to Gen. 6, 8. In each instance the extract is a connected theme.) and from the beginning of Leviticus to And it came to pass on the eighth day; (Lev. 9, 1.) but in the case of all the other books [of Scripture the writing of extracts is] forbidden. (Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children. V adds here, ‘if he intends to add to it, it is permitted’.)
On the beth of bereshith (Gen. 1, 1 the first word of the Pentateuch.) there must be four crownlets, (Short upward strokes on the top of the letter.) and the letters (Some eds. read ‘letter’ in the singular, and the general practice is to enlarge only the beth.) of the word must be extended above all the other letters, because by its means (This idea is also expressed in ’Othioth deRabbi ‘Aḳiba, quoted by M (p. 131): The world was created by means of the letter beth.) the world came into existence. (So M. V reads, ‘for it (the world) will exist for ever’, the beth representing berakah (blessing). [Cf. Midrash Rabbah, Genesis, I, §9 (Sonc. ed., p. 9).])
Moreover, your little ones who you said would be carried off, your children who do not yet know good from bad, they shall enter it; to them will I give it and they shall possess it.
God created the great sea monsters, and all the living creatures of every kind that creep, which the waters brought forth in swarms, and all the winged birds of every kind. And God saw that this was good.
Such is the story of heaven and earth when they were created. When God יהוה made earth and heaven—
Israel was holy to GOD, The first fruits of God’s harvest. All who ate of it were held guilty; Disaster befell them —declares GOD.
The beginning of wisdom is fear of the LORD, And knowledge of the Holy One is understanding.
By the word of the LORD the heavens were made, by the breath of His mouth, all their host.
For He spoke, and it was; He commanded, and it endured.
In the beginning Elohim created the heavens and the earth.
As soon as God (Allah) created the heavens and the Earth -
In wisdom (be-hukema) the Lord created.
At the beginning (min avella) the Lord created the heavens and the earth.
In the beginning and in great wisdom, God created and finished the heavens and the earth.
| וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃ | 2 P | the earth being unformed and void, with darkness over the surface of the deep and a wind from (a wind from Others “the spirit of.”) God sweeping over the water— |
It is important to bear in mind that the body is not the main point, it is just that we don’t see the soul, but we see and feel the entire body, and for this reason our question is not yet answered. We are not only trying to identify the true nature of that which is hidden from our eyes and our other senses, but we are looking at the very body, that we sense and feel, wanting to know the true nature of its essence, and we find ourselves unable to identify it. How is it that it changes from substance to substance? How is it that the lump that was yesterday a plant, in form, taste, and nature, that was so diligent in drawing the elements from its surroundings and turning them into plant matter, has now changed into a piece of the animal’s stomach, and tomorrow will be the stomach or hand of a man, continuing to work with such diligence in maintaining the current form just as it did the previous form? The Eyts Chaiim, (Of Rav Yitchak Luria (1534-1572), Eytz Chaiim, Sha’ar 42, ch. 1.) quotes the Ramban’s comment on Bereshit, (1:2), “and the earth was chaos (tohu) and void,” which identifies the substance of the chaos as hiyuli, or a nebulous energy that is ready to assume different possible forms. The Ari z”l tells us that the hiyuli is on the level of Keter (the Crown). In other words, the essential energy that takes form in the world is the aspect of Divinity called Keter (Crown) which has no form on its own, but rather assumes the form of the root elements and their composites in the world. ((The original text adds:) The Ramban does not understand the hiyuli as did his predecessors. They understood the substance of the hiyuli simply, where God created a physical substance in the world which happens to be lacking in form. Something like this can only be imagined but cannot exist in the same way outside of our minds. This is because a physical substance cannot exist without a form. This is because form is a variable which identifies the matter as well as its nature. For example, the form of snow defines its own characteristics (its whiteness – meaning its form, its softness and coldness, meaning its nature) and separates it from everything else in the world. And the form of fire is its redness, its heat, etc. The form of a house is its shape and structure, and its material is bricks. But the bricks, when they were on their own before they had been built into a house, or after they were taken from it, also have a form by which they are identified as bricks and which distinguishes them from everything else, such as their dimensions and their material, which is clay. The clay also has its own form before it is made into bricks, the form of clay. Even the seed when it is planted in the soil, appears at the time it disintegrates to be formless material, but then too it also has a form, which is its own particular description and nature. It is distinguished from any other disintegrated matter in that it is ready to sprout into a plant. Even while disintegrated, it is distinguished from any other disintegrated seed in the particular kind of plant that it will become, and none other. This is all in order to illustrate that a pure substance without form is something that cannot exist outside of the mind. The idea of hiyuli without any form whatsoever is possible in Divinity but not in the material world. That is why the Eyts Chaiim mentioned above calls it the aspect of Keter – Crown, which is a Godly illumination that God drew into the world before He dressed it in any form. It is the root essence of everything in the world and changes only in the garments that dress it. The idea of dressing form needs to be explained more, but not in the current book.)
Our author, instead of using the phylacteries, which are not always worn, as a symbol of our duty never to forget our purpose on earth, uses the words of our verse describing the utter chaos that prevailed prior to G’d having embarked on His gigantic project of creating a universe inhabited by man equipped with a free will, as such a reminder. Our author sees in the word והארץ in our verse a veiled hint at the various temptations that human beings are constantly exposed to by living in a physical world, temptations that are apt to interfere with his desire to serve G’d as a loyal servant.
[The following is a short synopsis of a long paragraph, one that deals also with the apparent paradox of the statement in psalms 2,11 עבדו את ה' ביראה וגילו ברעדה, “serve the Lord in awe; rejoice greatly while trembling.” Ed.] While the description of the state of the universe before man, i.e. Jews, had been charged with the task of being a nation of priests and a holy nation, is meant to make us aware of our duty to live as servants of our Creator and to ensure that His handiwork will prove to be worthwhile, we face a dilemma, portrayed in the following parable.
A great and powerful king once invited one of his loyal servants to accompany him to his treasure chamber where he displayed a store of jewels and other valuable artifacts. The servant was overjoyed at the king having taken him into his confidence by showing him all his valuable treasures. He became proud to be a servant to such a powerful king. Upon reflecting on this however, he suddenly was overcome with trembling when thinking about what a great wrong it would be to disregard even a minor paragraph in the law books the king had issued to his subjects to live by. The psalmist’s words reflect a similar dilemma. How can one at one and the same time be in awe and full of joy? The Talmud B’rachot 30, tries to answer this apparent contradiction by understanding the latter half of the verse as: “when in a place where merriment is the rule, do not forget that it behooves you to be trembling, seeing that you are always in the presence of the Lord.” Abbaye, who, when in an extraordinarily happy frame of mind, was reminded of this by a colleague, responded that as long he was wearing the phylacteries on his head, this served him as a reminder not to forget this injunction.
[If I understand the author correctly, Rabbi Levi Yitzchok proceeds at this stage at quite some length and quoting many verses from Scripture, to explain why Malki Tzedek’s definition of G’d as (separately) owning heaven and earth may be misunderstood and has not been adopted by the sages in our daily prayers who opted instead for “owning everything.” Malki Tzedek’s definition contributed to man believing that there were forces on earth, which though subordinate to G’d, the “Supreme G’d”, nonetheless deserved a measure of man’s fearful or grateful recognition, as the case may be. If G’d tolerated this prior to Avram’s becoming a factor on earth, He did so out of the goodness of His heart, realizing that these visible phenomena, as opposed to His invisibility, contributed to man’s errors in his perception of Who is Who in the universal hierarchy. Ed.]
GOOD POINTS, OFFERINGS AND MELODIES Reb Noson next cites Chazal’s account of the communal korban tamid, daily-offering, brought in the Beit HaMikdash. Representatives of all three branches of the Jewish people—the Kohanim, Leviim and Yisraelim—participated. Reb Noson will explain how this mirrors beirur of the good points, creating melodies, and elevating the good points as the dibbur of prayer. Now, this refining of the good points from the animalistic desires finds expression in Chazal’s statement: “[There were] Kohanim with their sacrificial service, presenting the offering; Leviim on their platform, chanting and playing music; and the appointed group of Yisraelim, the maamad delegation, standing at their station and reciting passages of Torah.” (Megillah 3a; Taanit 26a ff. Chazal teach that legislation instituted in the days of David HaMelekh divided the Kohanim into mishmarot (lit. “watches”), 24 family groupings tasked with performing the service in the Beit HaMikdash in rotating shifts, a week at a time. Twenty-four mishmarot of Leviim were likewise appointed, tasked with providing musical accompaniment in rotating shifts from a nearby platform while the Kohanim presented the korbanot. The Yisraelim too were divided into 24 groups, known as maamadot (lit. “standing groups”). A delegation of each group of Yisraelim, known as anshei maamad, men of standing, would ascend to Yerushalayim as emissaries of all the people. From their station near the korbanot during the service, the anshei maamad would pray that HaShem receive the offering of their fellow Jews with favor. Meanwhile, the remainder of each maamad of Yisraelim would gather in their towns to pray, fast, and recite from the Torah’s account of Creation, showing that the world exists in the merit of the korbanot. Over time, this collection of special prayers and Torah readings came to be known as Maamadot.)
The matter is as follows: Each tzaddik of the generation is an aspect of Moshe. [Moshe] is an aspect of Mashiach, as it is written (Genesis 49:10), “Until Shiloh will come”—this is Mashiach. And ShILoH is numerically equivalent to MoSheH. Thus, the Sages of the Talmud called one another “Moshe,” as it is written (Shabbat 101b): “Moshe, you said it well.” {“The earth was without form and empty… but the ruach -spirit of God hovered over the water’s surface” (Genesis 1:2) .}
And this is the meaning of “and the spirit of God hovering over the water’s surface” (Genesis 1:2). This is when one studies Torah, for water connotes Torah, as is known. Then “the ruach of God,” which is ruach hakodesh, is “hovering” and extending over it, and he draws ruach (breath) of life. For without Torah it is impossible to live, as it is written, “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body” (Tikkuney Zohar #13, p.28a). The lungs are associated with water (Zohar III, Raaya Mehemna, p .218b), and water connotes Torah.
2. The question is, from where does one take the ruach-of-life? Know! the essence of the ruach-of-life is received from the tzaddik/ rav of the generation. This is because the essence of the ruach-of-life can be found in the Torah, as in (Genesis 1:2), “And the ruach of God hovers over the waters’ surface”—this is the Torah (Tikkuney Zohar #36). And the tzaddikim are bound to the Torah,which is why the essence of the ruach-of-life is with them.
Now, the aspect of Mashiach resides upon the faces of Torah—i.e., the holy books which reveal the Torah’s face. It is there that the spirit of Mashiach hovers, as in “and the ruach (spirit) of God hovering over the water’s surface” (Genesis 1:2). “The ruach of God”—this alludes to the ruach of Mashiach (Zohar I, 240a). It hovers “over the water’s surface,” and water connotes Torah, as is brought.
And according to “the spirit of the Lord”—which is Divine inspiration, the spirit of prophecy—that each person possesses, he merits originating in Torah. This is because this spirit of the Lord resides upon the face of the Torah, as in “and the spirit of the Lord hovering over the water’s surface” (Genesis 1:2)—i.e., on the face of the Torah, which is called “water,” as our Sages, of blessed memory, expounded. Therefore, through this spirit of the Lord one merits originating in Torah, because the spirit of the Lord resides upon the face of the Torah.
Therefore, as long as people are not enlightened by daat, so that they do not know and experience His Godliness and dominion, they are not classified as human. This is because they lack the daat to know God, which is the defining element of a human being. The world is thus considered “empty and void” (Genesis 1:2). And about this it is said: “He did not create it for emptiness; He formed it for habitation.” One has to settle the world, so that it is inhabited specifically by human beings—i.e., people with daat, who know God.
I appeared to Abraham, to Isaac, and to Jacob as El-Shaddai etc. (Ex. 6:3). Rashi explained, “Alas for those who are lost and not to be found!” etc. The meaning, as is known, is that the secret of Egyptian Exile is that the True Awareness was in Exile; they could not grasp the Awareness to serve the Blessed Creator, along the lines of what is stated, Know the God of your Ancestor and serve Him (1 Chron 28:9). For in truth, Awareness is the essence that brings one to complete Reverence and Love. For once a person knows and believes that the whole earth is full of [God’s] Glory (Isaiah 6:3) and no place is void of Him, and [God] is the pleasure of all pleasures, Blessed is He and Blessed His Name, Life of Lives – if so, for any of the pleasures if you imagine, God forbid, the absence of the influence of [God’s] Blessed Light and Life-Force among the created things, Creation would return to unformed and void (Gen. 1:2). And similarly for all the Upper and Lower Worlds, if you imagine, God forbid, the absence of [God’s] Life-Force, they would be as if they never were. And if that is the case, then [Awareness of God’s presence] is the essence in all things...
It is found in the Gemara (Yoma 85b): Rabbi Akiva said, "How fortunate are you, Israel; before Whom are you purified, etc.? And it states (Jeremiah 17:13), 'The mikveh (ritual bath) of Israel is God.' Just as a mikveh purifies the impure, so too does the Holy One, Blessed be He, purify Israel." The idea is that it is since water was the first creation that emanated from His will, may He be blessed, and it hints to the covered (hidden) world. And this is [the meaning of] the midrash (Bereshit Rabbah 2:4) about the verse (Genesis 1:2), "and the spirit of God hovered on the face of the waters" - "this is the King Messiah." [The Sages,] may their memory be blessed, hinted with this about His will, may He be blessed. For He always desires to give over all of His good to Israel. And it is like it is explained in the midrash there, "He is not like a king of flesh and blood, upon whose horse we do not ride, and whose scepter we do not use, etc. Whereas the Holy One, blessed be He, gives over his crown to the King Messiah and dresses him in His clothing, as it is stated (Psalms 21:6), 'You have endowed him with splendor and majesty,' etc." Therefore creation does not have the power to receive this light until the future, but this will [of God] is rather hidden in the covered world. And the name, 'I will be,' indicates this. As it is found in the Holy Zohar (Parashat Achrei Mot 26:166), "'I will be' is that I am prepared to generate." And every root of purity is dependent upon this. As the root of impurity is the distancing from this will, to be biased toward oneself regarding matters of the physical body. For it is written, "the one who touches a dead body becomes impure." And purity is the opposite, when one separates all biases towards the body and brings himself close to this will of His, may He be blessed, "that I am prepared to generate"; and trusts God, may He be blessed, and does not desire to grab the good specifically in his [own] hand. And about this, the holy Ari (R. Yitzchak Luria), may his memory be blessed, wrote to have the name [of God], Aleph-lamed-dalet, in mind in the mikveh. As this name is the root of all holiness, to give oneself over to this will, which is the hidden world that is called, 'I will be' - that I am prepared to generate. And also found there is that this name, 'I will be,' three times squared (a scheme for counting the numerical value), is the numerical value (gematria) of chotem (sign). And the intention is that God, may be blessed, signs offs about this person, to give him life with all of the good. For since this person gives himself over to [His] will, may He be blessed, which is in the covered world; and he trusts God, may He be blessed - corresponding to this, God, may He be blessed, trusts this one, to give over all good abundance to him. And the purity of the mikveh of water indicates about this, that a person should give over and bring himself close to the covered world. And this is [the meaning of], "The mikveh of Israel is God."
In addition: the truth is that the refinements in Beriah, Yetzirah, and Asiyah of the 288 sparks through Torah and mitzvot (that man fulfills) in thought, speech, and deed are superior in their source to the nefesh-ruach-neshamah34 of man. They are of ס“ג8 of the internal aspect of Adam Kadmon,48 (See On Learning Chassidus.) while the nefesh-ruach-neshamah that has already been corrected through מ“ה8 issues from the “forehead” (of Adam Kadmon) in the form of a mere reflection (of it). Hence the verse, “Before a king ruled….”49 (Genesis 36:31. “Before” (not in time but on a preceding plane) the Condensation (Tzimtzum, see Translator’s Explanatory Notes to On Learning Chassidus), the Light of the En Sof shone forth “abundantly,” in greater measure than the absorptive capacities of the vessels. The “shattering of the vessels” took place, and the “sparks” scattered. This intolerable and unviable situation is called tohu (after Genesis 1:2) and refers to the period in the verse, “before a king ruled.” Tikkun took the place of tohu, a sharp diminution of Light and an increase in vessels, the process of downward progression with all the Worlds involved, culminating in our world. The mission of man is to call forth increased Divine light into the world, the “vessels.” Man is to elevate the fallen sparks by utilizing the material world for Divine purpose (performance of mitzvot, etc.), rather than indulgence, and by rejecting what G–d has forbidden him.) For this reason man sustains himself on foods of the inorganic, vegetative, and living classes, and purifies them by the מ“ה8 within him, and lives through them because they are of ס“ג.8
Chaos and void (tohu vabohu): [This phrase appears] two [times]. Here, and the other one is (Jeremiah 4:23) "I have seen the earth and behold, it is chaos and void." [This] teaches that the Holy One, blessed be He, foresaw the destruction of the Temple when He created the world, [and] that it would be in the year tohu (the letters that are equal to the number, 411); since, behold the first Temple stood for 410 years and was destroyed in the 411th year. And the second Temple stood the numerical equivalent of [the word,] hayita (420), and this is [why it states] "vehaarets haita" ("and the earth was;" which is the phrase that precedes tohu in this verse). And afterwards, [it is written], "darkness," a hint to the exiles. And so is it expounded in Bereishit Rabbah 2:4. Another explanation: "and the earth was chaos and void" has a numerical equivalent (gematria) of 'two thousand years without Torah.'
And the spirit of God was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.'
And darkness was upon the depths: There are two [places this appears] according to the tradition: here and the other is (Job 38:19) "and darkness, where is its place?" This [refers to] what they stated (Chagigah 11b), that one should not ask, "What is before, what is after?" The explanation of "and darkness, where is its place?" is that one should not ask, "what was the place of darkness [at] first.
And the spirit of God: [This phrase appears] two [times] as a relational [or possessive phrase]. Here, and the other one is (II Chronicles 24:20) "and the spirit of God clothed Zecharya." One could here too read [as if it was written], "and the spirit of God clothed;" the explanation [of which] is that because of His clothing, He said, "let there be light," after which is written, "and there was light." This is what our Rabbis, of blessed memory, expounded (Bereishit Rabbah 3:4), "from a little of his clothing, He created light."
והארץ היתה תוהו ובוהו; “and the earth had been in a chaotic state;” the Torah, out of respect for the heavenly regions, did not include “heaven” as having been in a chaotic state, seeing that it was the home of G-d’s Presence. According to the view expressed in the Talmud (Chagigah 2) the meaning of the line is that also this “state of chaos” had been subject to creation. In order to visualise this, we must assume that G-d created this ”chaos” in a region surrounding the earth.
תוהו , this word in a similar construction appears in Psalms 107,40: ויעתם בתוהו לא דרך, “and He makes them lose their way, in a trackless desert.” It also occurs in Jeremiah 4,23: ראיתי את הארץ והנה תוהו, “I saw the earth, and here it is chaotic.” It would be incorrect to understand our verse as referring to the condition of the universe before heaven and earth had been created. If that translation were correct, the Torah should have written: והארץ היה תוהו ובוהו, i.e. “what is now viewed as “earth” already existed but in a chaotic state.” Seeing that the Torah wrote instead: היתה, is proof that that word refers to the earth itself, i.e. that at its inception the earth had been in a chaotic state. An alternate explanation: the whole phrase refers to the future, i.e. before the Lord created heaven and earth, there was only chaos. The same would apply to the words following, i.e. על פני תהום, on the surface of what in the future would be known as the תהום, “the great depth.” An alternate way of saying this is: מרחפת על פני המים, “was hovering on the surface of the ocean.” (the darkness). We must remember that the phenomena described by the Torah had not yet been created at the “time” described by the Torah. There are a number of phenomena that had not yet been created, such as the angels, the heavenly regions for the righteous and the abyss for the wicked, known respectively as maasseh merkavah and gehinom. The Torah, in describing the creation, refers only to phenomena visible to the human being. Even the planting of the garden in Eden has been written about in the Torah only in order to explain to us how and why first man declined so precipitously morally shortly after having been created. Nonetheless, the text conveys that the garden of Eden was created (planted) at the same time as the heavens and the earth, and that is why the Torah wrote: ויכולו השמים והארץ וכל צבאם; “heaven and earth, and all their components had been completed.” (2,1) The Bible also writes: (Nechemyah 9,6) ,אתה עשית את השמים שמי השמי, וכל צבאם, הארץ וכל אשר עליה, הים ואת כל אשר בהם, “You have completed heaven in all its details, as well as the upper heaven and all their host, the earth and everything on it, the ocean and everything in them.” We also read in Exodus 20,11 (part of the Decalogue): כי ששת ימים עשה ה' את השמים ואת הארץ, את הים ואת כל אשר בם, “for during a sequence of six days, the Lord completed the creation of heaven and earth, as well as the ocean and all their respective inhabitants; There is no reason for you, the reader, to be amazed at the feminine mode, i.e. היתה, “she had been,” used by the Torah when describing phenomena which are masculine; we find more such examples in the Bible, one being in Judges 18,7: ויראו את העם אשר בקרבה יושבת לבטח, “they observed the people dwelling in it carefree, etc.” [We would have expected יושב instead of יושבת seeing that the subject עם is masculine. Ed.] In Samuel 1,4,17 even the Holy Ark, which is always considered masculine, is referred to in the feminine mode, when the prophet wrote: וארון האלוקים נלקחה, “and the Ark of G-d was captured;” in Numbers 11,15, Moses is quoted as saying to G-d: ואם ככה את עושה לי “and if You, feminine mode or G-d, are doing (masculine mode) thus to me,” etc.”Incidentally, the prefix ו before the word: הארץ, appears to be unnecessary, as it does on numerous occasions, a glaring example being Exodus 13,7 ולא נחם אלוקים “(and) G-d did not guide them, etc.”
והארץ היתה תוהו ובוהו ; “and the earth had been in a chaotic state;” the Torah, out of respect for the heavenly regions, did not include “heaven” as having been in a chaotic state, seeing that it was the home of G-d’s Presence. According to the view expressed in the Talmud (Chagigah 2) the meaning of the line is that also this “state of chaos” had been subject to creation. In order to visualise this, we must assume that G-d created this ”chaos” in a region surrounding the earth.
וחשך על פני תהום, “and there was darkness on the face of the abyss;” the “abyss” is the term used for this region surrounding earth. The fact that G-d had created the initial stage of darkness is recited by us in our daily prayers when we recite the words: יוצר אור ובורא חשך, “Who fashioned light, whereas He only created darkness in its initial stage.” [The creative process is divided into three stages, each progressively more detailed, i.e. בריאה, יצירה, עשיה. When it came to the creation of human beings, G-d involved Himself personally right through the process of עשיה, completion. Ed.] According to our author, there was a “time” previous to the existence of even light and darkness. Our sages in the Talmud taught us not to even try and understand what preceded the “time,” when G-d created light, nor the ”time” when this universe will have completed the function for which He had created it. (Chagigah 12).
ורוח אלוקים, “and the spirit of G-d, etc.” This expression too tries to describe for us something that exists outside the “universe” is abstract, similar to the expression תהום, in the first half of this verse. This “רוח” is also perceived as קדש, holy, [something apart, in this instance, not tangible, Ed.] and is described in the Talmud Chagigah 12 as one of the 10 phenomena that G-d created on the first “day.”
ורוח the prefix ו at the beginning of this word is meant to include the four winds which blow on earth in four directions every day at different levels of the atmosphere. According to our author (based on the Talmud in Gittin, 31) the east wind blows daily in the morning until noon, its principal feature being that it is hot and moist. From noon until sunset, the south wind blows, its principal feature being that it is hot and dry. During the first half of the night a westerly wind blows, its principal feature being that it is cool and moist, whereas the north wind is apt to blow from midnight until sunrise, its principal feature is that it is cold and dry.
ורוח אלקים, this wind was needed as a feature on physical earth, at the time when G-d commanded the waters to recede so that dry land would become visible. (Genesis 1,9). Compare also Exodus 1,21 when Moses credits the east wind with having made possible the splitting of the sea of reeds, enabling the people of Israel to cross on dry ground.
Chaos: This name rests on something that is not distinguished and differentiated from anything else. [Just] like a wilderness - where there is no recognition of different places - is called in the song of [Parshat] Ha'azinu, “and in the void.” And in [Tractate] Avodah Zarah 8, there is [found that the first] “two thousand years were chaos.” And the explanation [of this is that it was [a time of the] action of youth, without Torah – all of the actions of man were the same, without difference. And this is the intention of Targum Onkelos, [when he translates the word as] “empty;” that in an empty place, one part is no different than an other.
And void: This name [bohu, which when broken down is made up of 'in it' and 'it'] rests [on this concept] because much was included 'in it;' meaning from the dry land below the waters, to the end of the waters, the nature of all creation was included in it, [as well as] the potential of the creatures [that would be created] afterward.
And darkness was upon the depths: This is the element of fire that was within the ground, as even today there are many elements of fire [in the ground;] and if [the ground] releases them, the earth quakes.
And the spirit/wind of God was hovering upon the face of the waters: It was not blowing strongly in order to dry [the waters,] like other strong winds that are known by the name, spirit/wind of God, but rather it was hovering calmly.
NOW THE EARTH. The word ha-aretz (the earth) is irregular in that it is always vocalized with a kamatz beneath both the heh and the alef. (That is, the word eretz (earth) is vocalized aretz when preceded by the definite article. The normal vocalization should be ha-eretz, with a segol beneath the alef.) It is unlike the word ha-elef (the thousand) in Thou, O Solomon, shall have the thousand (ha-elef) (Canticles 8:12); or ha-even (the stone) in and this stone (ha-even) (Gen. 28:22). (In elef and even the segol remains in place even when preceded by the definite article.)
UNFORMED. Saadiah Gaon claims that the word tohu (unformed) is a derivative of tehom (the deep). This explanation is incorrect because the mem of tehom is a root letter (Hence the mem would not fall out. Thus tohu cannot derive from tehom.) like the mem of hadom (footstool). (The mem of tehom is similar to the mem of hadom. Both mems are integral parts of the respective words and do not drop out.) The Sefer Yetzirah explains tohu (unformed) and bohu (void) as follows: Tohu refers to the green line; bohu alludes to the smooth stones. (Cf. Hagigah 12a. “Tohu is a green band which encompasses the whole world, out of which darkness proceeds…, and tohu consists of the smooth stones in the abyss, out of which the waters proceed.”) However, the correct meaning of these terms is found in the Aramaic translation of the Pentateuch. (That is, Onkelos. The latter renders these terms as “waste and empty.”) We similarly read, And in the waste (tohu), a howling wilderness (Deut. 32:10), and go after vain things (tohu) (I Sam. 12:21), which means worshipping things that have no substance. (That is, idols.)
[VOID.] Bohu is a synonym of tohu. The vavs of tohu and bohu are in place of a heh. They are like the vav in (va-yishtachu) (and he bowed) (The final vav of va-yishtachu (and he bowed) is in place of a heh.) and the vav of achu (reed-grass) in They fed in the reed-grass (achu) (Gen. 41:2). (The final vav of achu (reed grass) is in place of a heh.) The meaning of our verses is this: When the creation of the firmament and the dry land took place, the earth was uninhabited because it was covered with water. God created the earth in such a way that by the laws of nature it would be below the waters. (Earth is the heaviest and water is the second heaviest of the four elements. Hence according to the laws of nature earth has the lowest position and water the next lowest. Thus at the beginning of creation the earth was covered with water. It took a special act of God to dry the land.) Do not reject this interpretation because of the vav that is placed before the words the earth (ve-ha-aretz), for its meaning is identical to that of the Arabic fa. (The vav of ve-ha’aretz (and the earth) introduces a new idea. This contradicts I.E.’s assertion that verse 2 is a mere continuation of verse 1, for I.E. interprets verse 1 and 2 as reading: When God made heaven and earth the earth was unformed and void. I.E. thus explains that the vav does not always mean “and” (it is like the Arabic fa). Thus verse 2 reads: the earth was, rather than: and the earth was.) The vav placed before the word mist (ed) in but there went up a mist (ve-ed) from the earth (Gen. 2:6) (The vav of ve-ed does not mean “and a mist.”) is analogous. Our verses are to be so interpreted because Moses did not speak of the eternal world, which is the world of the angels; he spoke only of the transient world. (There were those who explained the sky in Gen. 1:1 as referring to heaven. Cf. Hagigah 12a; note 40 above. I.E. disagrees. He maintains that heaven in verse 1 refers only to the firmament.) How can those who say that the word heaven in the first verse refers to the highest heavens explain the presence of the earth in the same verse? (If shamayim does not refer to the firmament but rather to the abode of the heavenly beings, what, then, does earth refer to? It is illogical to assume that the Bible juxtaposes the creation of the eternal with the creation of the transient.) Intelligent people have reputable proof that there is only one earth. (Perhaps one will argue that earth refers to some spiritual earth, hence I.E.’s argument that unlike the heavens there is only one earth.) As to the Midrash, when it says that there are seven earths it means that the area of the world inhabited by human beings is divided into seven sections. (The Midrash is not to be taken literally. The seven earths are mentioned in Zohar Chadash 1:216.) The Holy Temple was in the center of the inhabited world. (According to the Midrash the Temple was in the center of the world. Cf. Midrash Tehillim 48:2. Here too world means the inhabitable world and not the globe.) It was not in the center of the earth because we know that it was far from there.
AND THE SPIRIT OF GOD. Ru’ach (wind) is in the construct with Elohim (God) because it was the medium employed by God to dry the land. (I.E. renders ru’ach (spirit) as wind. Thus ve-ru’ach Elohim (and the spirit of God) means: and God’s wind.)
[THE WATERS.] Mayim (waters) is in the plural. It does not come in a singular form. It belongs to the dual forms, (Certain Hebrew words are found only in the dual forms, e.g., noon (tzohorayim), heaven (shamayim), ears (oznayim), hands (yadayim), legs (raglayim).) the latter being either masculine or feminine. (Most of the words in dual form are feminine. However, I.E. points out that this is not necessarily so. Waters is in the masculine. A masculine noun may also come in the dual form (Filwarg). For an alternate interpretation see Krinsky.) Mayim is also found used in the singular in the water of sprinkling was not dashed against him (Num. 19:13). (Strictly speaking, if mayim is in the plural, the verb pertaining to it should also be in the plural. Hence, rather than “was not,” one would expect “were not.”)
[HOVERED.] Merachefet (hovered) means “blowing above the waters.” As an eagle…Hovereth (yerachef) over her young (Deut. 32:11), is similar.
Others “the spirit of.”
And the spirit of God was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.'
And the earth was chaos and void: 'What was, was' and what is the need of this knowledge? And it appears that we can say that, since - from the six days of creation and onwards - the Holy One, blessed be He, does not change anything from how it was [then;] and the Holy One, blessed be He, foresaw that because of the actions of the wicked, the world would go back to [being] chaos and void - as in the generation of the flood; and so [too] with the destruction of the Temple, it is written (Jeremiah 4:23), "I saw the world, and behold, it was chaos." And [so] the verse [here in Genesis 1:2] informs us that if at any future time it should happen that, through the actions of the wicked, the world will go back to being chaos, it should not be considered a change in the creation; but rather the world will go back to how it was, since it is its nature to be chaos and void and darkness. And through the actions of the righteous, the Holy One, blessed be He, overturned its nature and created light for the righteous; and through the corruption of the actions of the wicked, the world will go back to how it was; and it will not be considered a change in the creation, but rather the world will go back to how it was. And this is not called a change in creation, since this is a condition that the Holy One, blessed be He, made with all of the work of creation. And for this reason He decreased the light, and hid [the additional light that was taken away] for the righteous; since He, may He be blessed, is not a man that He should change His mind, but rather if the 'wicked will be silenced with darkness' because of the corruption of their deeds, it will not be considered a change in the creation. And this is the opinion of the midrash (Bereshit Rabbah 2:5): "'And the earth was chaos' - these are the actions of the wicked; 'And the Lord said "Let there be light,"' - these are the actions of the righteous, etc." What did the writer of this midrash see to take the verses out from their simple meaning? But according to what we have explained, the words of the midrash are understood, since the simple meaning stays in its place and the drash is an interpretation also of its simple meaning. And that with which it concludes there, "And I do not yet know which one He desires, if it is the actions of the wicked, etc.," you will find explained in my short essay, entitled The Way of Life, in the homiletic discourse on Rosh Hashanah and Yom Kippur, see there.
והארץ היתה תהו ובהו “and the earth had been in a chaotic state, etc." This is a reference to the raw material which had not yet been properly defined and therefore could not yet be named. This explanation is analogous to what our sages have said in Kidushin 40 בתוהא על הראשונות “he had second thoughts on what he had thought before." The Torah called this indefinable material "tohu," whereas Greek philosophers called it "hayuli," the original matter. The word "bohu," on the other hand, refers to this material once it had been equipped with a distinctive shape and had assumed a definitive form. The word בהו is actually two words comprised of בו הוא"something which does have a certain form by which is identifiable". This is what Isaiah 34,11 had in mind when he said "He will measure it with a line of chaos and with weights of emptiness." The prophet related the word "a line," to the word which described something indefinable, visible but not substantive. Incidentally, this word is related or derived from Psalms 40,2 קוה קויתי ה' [i.e. intense hope precedes concretisation of one's wishes. Ed.] An artisan envisages מקוה, a building in his mind's eye before he builds it. The relationship of the word is that the stones are the manifestation, the format of the building the artisan had first envisaged To sum up the whole passage: "At the beginning G'd created a minute amount of matter out of absolute nothingness. This contained within itself the potential and energy to expand into what we call "heaven and earth." After this initial stage of creative activity by G'd the earth had still remained in a chaotic state, matter without separation into shape or form of the four basic raw materials (elements) of the universe, i.e. fire, wind, water and dust. The word הארץ includes all these four basic materials the earth is made of. [Even though the material עפר is only the last one described in the record of מעשה בראשית at the creation of man. Ed.] the Torah refers to it first when speaking about ארץ which was a minute point. Philosophers called it a "point," [to distinguish between the solar system which appears in constant motion, whereas earth appears stationary. Ed.]. They viewed the earth as if it were a point surrounded by the planetary system. Earth was viewed as stationary based on Kohelet 1,4 והארץ לעולם עומדת “and the earth remains in its place forever." This is in contrast to the planets surrounding it which move from place to place and never remain in the same spot. Only a small part of earth is in motion, ever. The reason the planetary system, i.e. ,שמים is called עליון lofty, high, is because the material it is made of is so delicate, so fine, and so pure. Earth, on the other hand, is made of the coarsest, the most opaque material. Once the Torah had begun to discuss the properties of earth it returns its attention to the heaven and lists the other basic raw materials (elements) in their proper order, i.e. "fire, wind, and water. The word חשך darkness, is a reference to elemental fire which is dark (compare Shemot Rabbah 2,10.) [This recalls the statement of our sages that the Torah was written with black fire on white fire. Ed.] It is listed ahead of the second element רוח, wind, seeing that fire is a more comprehensive element than wind. The wind precedes water, i.e. "the wind (spirit) of G'd hovered over the deep." This is because wind is a more comprehensive element than water. Water, on the other hand, is a more comprehensive element than earth (dust). We find this order of the basic elements both in Kohelet and in Job. Just as the Torah in this instance began its detailed description with the נקודה the "point," when it wrote: "and the earth was chaotic," so the Book of Kohelet begins with this "point" describing it as something which remains in place forever, i.e. והארץ לעולם עומדת (Kohelet 1,4). Next Solomon mentions the element fire when he wrote וזרח השמש ובא השמש sun shone and the sun set (Kohelet 1,5)." After the fire Solomon mentions the wind in Kohelet 1,6 where he wrote סובב סובב הולך הרוח “the wind goes round and round." Lastly, Solomon mentions the water when he wrote הנחלים הולכים אל הים", “all the rivers flow into the sea" (Kohelet 1,7). Also in the Book of Job (Job 28,24) its description of creation begins with the "point," i.e. earth, or "dust," when the author wrote: i.e. כי הוא לקצות הארץ יביט תחת כל השמים יראה, ”for He sees to the ends of the earth, observes all that is beneath the heavens." The reference to the heavens is a reference to fire. The text continues: לעשות לרוח משקל ומים תכן במדה when He fixed the weight of the winds, set the measure of the waters." We observe that the elements are listed in the same order as in Kohelet and in Bereshit. The reason for this is that all these three Books concern themselves with some degree of research, and its words are based on our knowledge of nature. In our verse the Torah informed us that the earth assumed a shape, that the darkness which is the fire, spread out above the mixture of dust and water. This mixture is called תהום,"the deep," in the language of the Torah. It describes the ocean which has earth dissolved in it. Compare Jonah 2,6 תהום יסובבני, "the deep surrounds me. The wind was blowing entering the darkness and hovering above the water. When the Torah speaks of ורוח אלוקים, we would actually have expected ורוח האלוקים, i.e. “the wind (spirit) of G'd;" the reason the Torah chose to omit the letter ה , thereby apparently identifying wind as something divine, this is because of all matters in the physical universe wind is the closest to the invisible abstract force called G'd. Even though in some respects fire is even more insubstantial, diaphanous, than the wind, the Torah did not want to associate this word with G'd seeing that we described fire as a product of, or rather synonymous with, darkness. From an homiletical point of view, the words בראשית ברא אלוקים את השמים ואת הארץ are understood to mean "on account of three merits the universe was created, the merit of חלה i.e. giving the priest the first portion of a woman's dough, the merit of מעשרות i.e. the various tithes given to the Levite or the priest, and the merit of בכורים, bringing part of the first ripe produce to the Temple as a gesture of thanksgiving. This statement is based on all of these three commandments being described in the Torah at one place or another as ראשית"the first of something." (Numbers 16,2; Deut. 18,4; Exodus 23,19). Furthermore, our sages said (Bereshit Rabbah 1,6) "the universe was created for the sake of Moses who has been described as ראשיתin Deut. 33,21 וירא ראשית לו 'He regarded him as His .ראשיתThese three commandments called ראשיתnot only have a common denominator, but each one of them is also an allusion to "wisdom," something called ראשית. The word is translated as חוכמא , wisdom, by the Jerusalem Targum on Genesis 1,1. This is all because the letters in the commandment בכוריםthe first ripe fruit, allude to the Unity of G'd (according to Rabbi Chavell, the author means the three letters in the word ב-כ-ר allude to בינה insight, כתר crown, and ב=ראשית חכמה respectively). Similarly, the commandment of ,מעשרות tithing, is a reference to such superior wisdom as the number 10 is reminiscent of the Power of the One and only Creator. The commandment of חלה by its very definition represents the very first of a woman's productive activity, making bread and donating its first part to representatives of the spiritual leaders of the people, the priests. As to the Midrash stating that the merit of Moses accounted for the creation of the universe, this is not only because we have seen that he is associated with ראשית but also because it was he who was found worthy to give the Torah to the Jewish people. If you examine the word בראשית more closely you will observe that it contains an allusion to the building of the first Temple which stood for 410 years, corresponding to the word בזאת in the verse בזאת יבא אהרן אל הקד “equipped with this (410) Aaron will enter the Temple" (Leviticus 16,3). You are no doubt aware that our sages in Pesachim 54 have stated that the Temple was created before haven and earth. [the reference is to the plan for the eventual site of the Temple on earth, or to its counterpart in heaven. Ed.] This is the reason the Torah first wrote בראשית ברא"first G'd created something," and only afterwards to alert the reader that some things preceded the creation of heaven and earth. Seeing that according to Bereshit Rabbah (end of second chapter) G'd is reported as having envisaged the Temple as being destroyed and being rebuilt, the Torah wrote that to hint that there would come a time when G'd's presence would be withdrawn from the Jewish people.
The author describes “wisdom” as “Sefer,” seeing that the generations pass from this earth and their wisdom disappears with them except for what has been committed to paper, i.e. a book, a “Sefer.” “Sefor” is the בינה “insight,” employed by man when he counts. This we also know from Chronicles II 2,16: ויספר שלמה כל .האנשים הגירים אשר בארץ ישראל אחרי הספר אשר ספרם דוד אביו. ”Solomon counted all the aliens who were in the land of Israel, besides the census taken by his father David. The word “Sippur” refers to all the other countings and numbers that man can achieve and talk about. You should be aware that the word “Sefer” represents the letter י of the three letters י-ה-ו, whereas the word “Sefor” represents the letter ה in that sequence; finally, the word “Sippur” represents the letterו in that sequence. This is what is meant by תפארת which is the sixth of the emanations. You are also aware that the mumerical value of the wordספר is 340. In view of this, the three times we encounter the word ספר are three different names for שכל , intelligence. Although “intelligence” is multifaceted, and of different strengths, these three aspects of intelligence are the major ones,. Similarly, the above-mentioned three letters of the Holy Name of G’d are the principal ones. They are all derived from the same root, the One who has stamped the world with His imprint, the כתר, crown, which is also known as אין סוף “The Infinite One.” You need to appreciate that the words in Exodus 15,25 שם שם לו חק ומשפט ,“there He gave them statutes and social laws,” is an allusion to this wisdom . (According to a Kabbalistic text called Ginat Egoz, the fact that the letters of the word שם appears three times in the above-mentioned verse may be the reason for this comment in the ספר היצירה). אלוקים In this instance this is a reference to “teshuvah” another expression for this particular form of intelligence represented by the emanation בינה. This intelligence was involved in creating the physical universe. This is what we have in mind in our prayers on New Year’s Day when we refer to that day as being the first of G’d’s works. This was the attribute of G’d Avraham addressed when he is reported as praying to אלוקים in Genesis 20,17, ויתפלל אברהם אל האלוקים . The Torah means that he addressed himself to the last letter ה in the word האלוקים . We find that David also addressed that level of intelligence represented by the name אלוקים when he said in Psalms 66,17 אני אל אלוקים אקרא. [This name is identified with the last letter ה in the Ineffable, four-lettered name of G’d. The author discussed the meaning of the first three letters in that name on the previous page. Ed.] Concerning the level of intelligence referred to as “teshuvah,” it has been said in Proverbs 2,3 that אם לבינה תקרא, “you should call upon this level of intelligence, i.e. address your prayer to that emanation.” [These concepts are explained in Tossephta HaZohar on Bereshit page 34, as well as in the commentary called Levush by Rabbi Mordechay Jaffe on Genesis 2,1.] The reason why “teshuvah” is called בינה is because it belongs to the “upper” five emanations. Both the words אקרא as well as the word תקרא are references to prayer. Onkelos translates the words ויקרא שם אברהם, ”Avraham called there,” as וצלי, “he prayed.” As to the words את, ואת, which appear as a kind of preface to the words השמים והארץ, respectively, they are meant to allude to the emanations גדולה and גבורהrespectively, which were also active in the creation of the universe. The word השמים describes the emanation תפארת which is equivalent to עדן the most refined region in the physical universe. The two pillars (another simile for some of the emanations) נצח והוד are included in the term השמים. We have to arrive at this conclusion seeing they are not reported anywhere as having been created separately. Also the emanation known as הצדיק [known in more recent kabbalistic writings as the emanation יסוד, Ed.] is included in the term השמים. It is the emanation which is responsible for the continued existence of the universe. On the other hand, one may say that the addition of the letter ו to the word את was intended to include the three last-mentioned emanations. The word והארץ, is an allusion to the garden in “Eden.” This “garden” was derived from the region we described as עדן. When the Torah wrote והארץ היתה, “and the earth had been, etc.” this is intended to convey that what follows had been a previous existence which was now being transformed into a superior existence. The word ארץ is a description of earth after it had undergone this transformation. The reason the Torah mentioned the previous state of the earth, i.e. היתה, was to tell us whence everything material in our universe originated, i.e. the level of the emanation we had described as חכמה the emanation “wisdom” which preceded every creative process. The word tohu is a reference to the emanation בינה which is like a green line which surrounds the entire universe, whereas the word bohu alludes to something which begins to emerge, i.e. the emanation known as גדולה. The word חשך, on the other hand, refers to the emanation גבורה. Furthermore, the verse contains an allusion to the eventual age of the earth before it will be destroyed. [Some Kabbalists equate this “green line” with what our author had previously referred to as “teshuvah.” Compare Recanati who attributes this to our author here. Rabbi Chavell] This concept is explained in greater detail in Rosh Hashana 31 where the sages maintain that the universe has a lifetime of six thousand years. The intelligent reader will understand. The reason why the Torah immediately mentioned the chaotic state of the universe prior to the creation of light is to remind us that there had already been a previous universe which had been destroyed. You will also find an allusion to the name of G’d consisting of forty two letters in the very first word of the Torah. The letter א occurs six times in the very first verse of the Torah. They are an allusion to the six times 1000 years the earth is destined to endure. (The letter א stands also for the number 1000). The word והארץ at the beginning of the second verse is an allusion to the seventh milenium. The reason that in connection with the heaven, השמים, the Torah did not see fit to allude to anything which had preceded it, is simply that once you know what had occurred prior to creation of the earth as we know it, you can form your own conclusions as to what preceded the heaven. This is also the reason the Torah did not allude to the purpose of the planetary system prior to the time it was placed in the skies on the fourth day. According to kabbalah, however, the reason the Torah refrains from such allusions is that seeing the material from which heaven was made is the most pure, the most refined, it never had to undergo a metamorphosis even while previous “earths,” its forerunners, had to undergo such transformations. How would anyone be able to form the slightest notion of what had been heaven previously seeing that our sages (Berachot 34) interpreted Isaiah 64,4 עין לא ראתה אלוקים זולתך, “no eye except the one of G’d Himself had ever seen it,” to mean that the material of heaven was so refined that it was invisible to the human eye. What point would there be in relating to what it had been like prior to the creation of our earth at this stage? To sum up: the Torah made it its task to elaborate on what is known as הנגלות, matters which G’d has seen fit to reveal, whereas it is silent on matters G’d considers as הנסתרות, the hidden aspects of the universe. Remember that theהשמים והארץ which form the subject of the first verse are a reference to the two emanations תפארת and מלכות; they are identical with what is described in chapter 2,8 as גן and עדן respectively. This is the deeper meaning of Pessachim 54 that both Gan as well as Eden were created prior to the creation of the universe. If even the “garden” had come into existence prior to the universe, how much more so must עדן have ben created prior to the universe! After all, the Torah testifies that the “garden” been planted in Eden. Compare Genesis 2,8: “G’d planted a garden in Eden of old [i.e. prior to the creation of the universe].” You should also know that we have a tradition which suggests that the 42-lettered name of G’d is alluded to by the fact that there are 42 letters in the first verse of the Torah between the first letter ב and the letter ב in the word in the word בהו in verse 2. The 42- lettered name of G’d is part of the attribute of Justice something which has been derived by the application of many “צירופים, “permutations” of the letters in G’d’s Holy Name. When you examine the matter closely you will find in the arrangement of the letters of the Torah in this opening paragraph a reference to the number בהר'ד i.e. the precise time of the creation of the luminaries which I discussed on page 12. Each one of those four letters appears at exactly the same distance from each other just as does the letter ב. The intelligent reader will understand what I refer to. One does not need to be especially brilliant to realise that such relationships of a string of letters on repeated occasions cannot be accidental, but are intended to alert the careful reader to a profound message. The message is that the creation of the universe reported in our paragraph had not been the first of its kind, but that there had been other universes prior to the one we live in. This is alluded to in Psalms 90,2 where the psalmist speaks about periods בטרם הרים יולדו, “before the mountains had been “born.” At such a time the attribute of Justice operated in the absence of any “tool” and proceeded to create such a “tool”, i.e. the universe. [In Kabbalistic writings the word הרים “mountains” refers to the three patriarchs Avraham, Yitzchak, and Yaakov, who respectively reflect the virtues of חסד, גבורה, תפארת also known as part of the ten emanations, based on a book called אזרח בישראל. The word כלי may be understood as an acrostic of כהן, לוי, ישראל] The message would be that the attribute of Justice found it counterproductive to be active in a world which lacked these three kinds of people. Ed.
ורוח אלוקים מרחפת על פני המים "and the spirit (wind) of G'd hovered above the surface of the waters." This is a reference to the Torah which even at a time of the withdrawal of G'd's presence, שכינה would never be totally forgotten by His people even when they are in exile.
ויאמר אלוקים יהי אור "G'd said: "let there be light." This is an allusion to messianic times. The period of the kingdom of the Messiah is alluded to in Isaiah 60,1 "Arise, shine, for your light has dawned; the Presence of the Lord has shone upon you."
,ויבדל אלקים בין האור ובין החושך "and G'd separated the light from the darkness." This is an allusion to the separation between the Jewish people and the Gentile nations, the former always looking forward to the Messiah and redemption, whereas the Gentiles are content to remain is spiritual darkness. Our sages in Bereshit Rabbah, 2,5 commented on this that in this verse we have a reference to the four kingdoms [preceding the messianic age Ed.]. This is what they said: "the words והארץ היתה תהו ובהו are a reference to the empire of the Babylonians; the word ובהו is a reference to the empire of the Medes. The wordוחשך is a reference to the empire of the Greeks, whereas the word תהום is a reference to the Roman Empire. Finally, the words ורוח אלקים refer to the spirit of the Messiah." If you will examine the text even more closely, you will observe that the word בראשית, is composed of the two words אש ברית, an allusion to the third and enduring Temple based on the prophecy in Zachariah 2,9, (see commentary by Rabbi Chavell). The words are derived from a rearrangement of the letters in בראשית. You can also divide the word בראשית to form the two words ברא שית, suggesting "He created the foundation," שיתין, the place underneath the altar in the Holy Temple in Jerusalem which the Talmud described as the "navel" of the earth. A third possibility is to divide the wordבראשית into,ברא תיש "He created a ram," an allusion to the ram offered on Mount Moriah by Avraham in lieu of his son Yitzchak. Our sages in Avot 5,6 have described this ram as having been created prior to the conclusion of the six days of creation. Another word contained within the wordבראשית is the word ארשת, an allusion to speech (Psalms 21,3). The meaning of the additional letter י, which combined with the word ארשת spells ,בראשית ,is that we have an allusion to the ten directives G'd uttered and which are recorded in the Torah's report about G'd's creative activity. Remember that the universe was created in the month of Tishrey and that the word בראשית alludes to this, i.e. the letters can be read as א-בתשרי. Concerning this date of when the universe was created there is a dispute in Rosh Hashanah, folios 10-11, between Rabbi Eliezer and Rabbi Yehoshua. The former holds that the universe was created in Tishrey, whereas Rabbi Yehoshua believed that it was created in the month of Nissan. Although, generally speaking, in a dispute between these two scholars we rule according to the view of Rabbi Yehoshua, in this instance the Talmud rules in favour of the view of Rabbi Eliezer. This is the meaning of the statement on that folio: "when we pray nowadays on Rosh Hashanah, describing it as זה היו תחלת מעשיך, 'this is the day when You commenced Your works,' this reflects the opinion of Rabbi Eliezer." Looking at the words בראשית ברא אלקים את השמים ואת הארץ from a rationalistic, investigative point of view, it is a well known fact that the universe is divided into three basic spheres. One sphere comprises the world of angels, i.e. celestial regions; the second sphere is what we call "outer space," the sphere of the planetary system; the third sphere is our own terrestrial world. All three parts of the universe were created by the same invisible force. The word בראשית is an allusion to this mysterious force which is the origin of everything in creation, a force which itself knew no beginning. First, this force created the celestial regions and the angels therein. These are called אלקים in the Scriptures. The world of planets is called שמים; our own terrestrial world is known as הארץ. It is due to these considerations that the Torah could not commence by writing אלקים ברא בראשית, but had to write בראשית ברא אלקים in order for the word ברא to refer back to the word בראשית. This enabled us to appreciate that a mysterious force called בראשית created the region of the angels known as אלקים. The term "earth" includes such phenomena as the moon and anything closer to earth than the moon. The next verse explains this in greater detail when the Torah writes: והארץ היתה תהו ובהו, that the part of the universe known as the terrestrial region had been in a chaotic state at the time when the Torah had described the commencement of creation, i.e. ברא. The subject that is referred to as having been in a state of chaos are the four basic elements the existence of which had been hinted at in the previous verse as we explained earlier. The word ארץ here is a generic term applying to each of these four components our terrestrial earth is made of, collectively as well as separately, such as in Genesis 1,10 ויקרא אלקים ליבשה ארץ. In view of this [ארץ without the letters וה in front, Ed.], the word והארץ refers to Earth, i.e. all its four elements combined. The words תהו ובהו on the other hand, refer to the element alone. The Torah tells us that at that stage this element could not be defined as it could not be isolated. You should know that the number of planets is 955, corresponding to numerical value of the word השמים. [The final letter ם is considered as equivalent to 600. Ed.] You will find this idea in a book called מעשה מרכבה, where we are told that at the time G'd descends from the celestial regions, i.e. from 955 רקיעים, heavens, and He seats Himself on the throne commensurate with His glory, all these heavens as well as the gateways to the regions called ערבות, recite the verse שאו שערים ראשיכם, "lift up you gates your heads, etc." (Psalms 24,9). We also find in Derech Eretz Rabbah, that "G'd is the solitary Ruler in the celestial regions, His name is One, and He resides in 390 heavens [the numerical equivalent of the word שמים, Rabbi Chavell.]. Each one of these "heavens" has been stamped with His name, a name which has been alluded to in the Torah (Deut. 32,1) האזינו ה-שמים, "hearken the Heavens." When I shall explain that verse in due course, I will quote that Midrash in detail. At any rate, it is impossible to reduce this number of heavens. According to our sages in the Talmud (Kabbalists), there are only seven heavens and they are enumerated in Chagigah 12. We quote: "Rav Yehudah said that there are two kinds of heaven seeing that the Torah wrote in Deut. 10,14: השמים ושמי השמים, 'the heaven and the heaven of the heavens.' Rabbi Shimon ben Lakish said that there are seven heavens and they are called: וילון, רקיע, שחקים, זבול, מעון, מכון, ערבות. According to researchers, i.e. the philosophers, there are nine heavens. They are: גלגל המקיף (compare Maimonides hilchot Yesodey Ha-Torah), גלגל המזלות the zodiac, i.e. the horoscopes, and the seven "heavens" dominated by the seven fixed stars [an antiquated astronomical concept believed in by all astronomers until exploded by Copernicus about 1540. Ed.] According to these "philosophers," the four elements of our terrestrial universe rank below these regions dominated by what is known as שבעה כוכבי לכת, the 7 fixed planets. King Solomon already listed these four elements in the same order in a single verse in Proverbs 30,4 where he wrote: מי עלה שמים וירד, מי אסף רוח בחפניו, מי צרר מים בשמלה? מי הקים כל אפסי ארץ? "Who has ascended to heaven and come down? Who has gathered the wind (spirit) in his hand? Who has wrapped the water in his garment? Who has established all the ends of the earth? According to the philosophers the element of fire receives its heat from the planet moon which is immediately above it and closest to it. This is due to the constant motion of that planet. It is a well known fact that every body which is in motion generates heat by its motion. The larger the body in question and the closer to earth, the greater the heat it generates and its ability to warm other bodies which are close to it. Seeing that it is the nature of fire to rise constantly, it is the first element to receive warmth from the moon. The fact that fire rises must certainly have a purpose. The moon itself, however is not warm nor does it inflame. Nor does fire rise indefinitely. Both the earth and the moon have been assigned definitive orbits separated from each other by an atmosphere which neither can break out of. Just as water, which has a tendency to descend, cannot descend to the extent of flooding the earth, so fire cannot ascend beyond certain limits and inflame what is beyond those limits. These philosophers use Job 37,18 חזק כראי מוצק ועדו , "strong like a mirror which has been cast," as proof that the atmosphere separating planets and their respective orbits from one another is impenetrable. I have already pointed out that the universe was created in the month of Tishrey, a month under the influence of the zodiac sign מאזנים, "scales." This is also the meaning of the second verse in Genesis, that the wind of the Lord was hovering above the deep." We know that the zodiac sign governing the wind is "scales," whereas the zodiac sign governing water is עקרב, "scorpion." The correct interpretation of our verse is therefore: "When did G'd create heaven and earth? At a time when the רוח אלוקים rises develops and rises in the morning, i.e. at the time when the zodiac sign "scales" which is the zodiac sign pertaining to the רוח, "wind" hovers "above the face of the waters" which is close to the zodiac sign "scales," the sign pertaining to the waters. The reason why these respective zodiac signs are called "scales" and "scorpion" as well as the reason for the names of the remainder of the zodiac signs is because a cluster of stars form a shape reminiscent of such objects or animals in the sky. According to tradition, at the time the deluge occurred the constellations of the seven fixed stars was as follows: There was a cluster of stars resembling the shape of a lamb; there was a similar cluster of stars resembling the shape of an ox; the same was the case with the zodiac signs "twins," both of whom resembled human beings. There was a constellation resembling a lobster (cancer), a constellation resembling "scales," a constellation resembling a scorpion, a constellation resembling a bucket, i.e. a human being drawing water; All these horoscopes or zodiac signs were named after their appearance in the sky at the time of the deluge. It may be true that the reason these signs appeared in that fashion in the sky at the time of the deluge was meant to remind man of Divine supervision of his fate by his recalling the names of the horoscopes. Our sages in Pessikta Rabbati 2,9 as well as in Tanchuma have explained this in the manner we have outlined. You should also know that the מולד תשרי i.e. the precise time when the moon began a new orbit to signal the beginning of the month of Tishrey at the time when G'd created Adam, was the night of Monday the fifth hour, 204 parts into that hour. By counting backwards from that time, our sages arrived at the conclusion that G'd began creating the universe on the 25th day of Ellul, assuming that the stars had already become manifest. How did our sages know all this? They knew this from the מולד of the month Nissan following. [According to our astronomical experts, each lunar orbit occurs at a predetermined distance from the previous "month," i.e. 29 days and 12 hours plus 793 parts of an hour.] Considering the fact however, that the planets had not been placed (hung) in orbit until the fourth day of creation we know for certain that this could not have occurred on Monday as we said, i.e. the day on which Adam was created. Nonetheless this was the true date according to the scientists. As to the fact that in our prayers on New Year's day we recite:זה היום תחלת מעשיך "this is the day when You (G'd) commenced Your work of creating the universe," how do we account for that statement? We may accept such a statement regardless of whether the creation of the universe commenced when the moon was in the position of on the eve of Monday or on Friday the 10th hour plus some parts of the hour, provided we count Adam as having been created on the 6th day after 12 hours of night and two hours of daylight had elapsed. This would have been the hour when G'd brought Man before Him to be judged for the first time. [the purpose of ראש השנה. Ed.] The meaning of the words "this is the first day of Your works," then is: "this is the first day Your creatures (man) had to face Judgment." If we interpret our liturgy in that fashion we do not have to refer to fictitious times, i.e. imaginary days and hours prior to the functioning of the planetary system in orbit. The fact that the Torah does not mention G'd as having completed anything, i.e. ויעש on the first day but only refers to G'd as having "created, ברא, on that day makes it clear that the sages who composed this prayer are not at odds with the view of scientists. Had they referred to G'd's "creating" the universe on that day, they would have had to refer to ברואיך, "Your creatures," instead of מעשיך, "Your completed handiwork." Let us now turn to the mystical aspects of Torah, קבלה, revealed in our verses thus far. The words בראשית ברא אלוקים את השמים ואת הארץ contain within them an allusion to the ten sefirot, "emanations." The "Heaven and Earth" referred to here are the celestial counterparts of our terrestrial universe. These are not part of the planetary system. They are referred to in Psalms 68,34 as שמי קדם וארץ החיים, "the ancient heavens." The term ארץ החיים, refers to what is known in Psalms 142,6 , "the land of (eternal) life." The word בראשית, on the other hand, is an allusion to the true wisdom, similar to what the Psalmist describes asיראת ה' ראשית חכמה, "the beginning of true wisdom is reverence for the Lord." The letter ב in בראשית refers to the "second" of the emanations, i.e. חכמה, counting from אין, the highest emanation downwards. You will observe therefore that both the word ראשית and its first letter ב, are testimony to the Supreme wisdom which was at work when the universe was created. Seeing that everything is derived from this wisdom, the letter is written in larger script to alert the reader to this thought. Although this is the second letter in the alphabet it is the first one when it comes to what we can comprehend. [seeing that it is beyond us to comprehend the essence of the One represented by the letter א Ed.] The meaning of the phrase then is: "the wisdom with which the universe was created is known as אין." Anything preceding that act of creation is out of bounds for us to investigate. This is why the emanation above that of חכמה is known as אין, nothing. [In our days this emanation is known as כתר. Ed.]. The reason that the tenth emanation was named אין is based on Psalms 111,10 ,והחכמה מאין תמצא "How could you find the (type) of wisdom which is beyond (physical) existence?" The line in Psalms would have to be understood as an announcement rather than as a question when accepting this interpretation. At any rate, even this ultimate aspect of wisdom is somehow alluded to in the shape of the protruding bottom of the letter ב. This is what the Kabbalists had in mind when they said: "if they ask the letter ב 'who has created you?' it will point its protrusion in the direction of where the letter א should have preceded it (Bereshit Rabbah 1,14)." This letter is the true כתר, "the crown of the universe."
והארץ היתה תהו ובהו וחשך על פני תהום ורוח אלוקים מרחפת על פני המים. Having first mentioned in verse 1 that G’d had created heaven and earth, and that the word ארץ included the 4 basic elements which earth consists of, the Torah now says that the creation of the earth had originally been lumped together with the creation of the heaven, seeing both were created in their final complete state. All the 9 planets were called into existence at one and the same moment. The author views the “9” planets, גלגלים, “orbiting planets” as consisting of the 7 fixed stars whose orbit was well known to astronomers in antiquity; he views as the 8th “planet” the stars in the sky known as the signs of the zodiac, the mazzalot, as well as other celestial phenomena. The 9th is considered by him as a kind of “super-star” which provides the impetus for the motion of all the other phenomena in the celestial regions. This super-star is presumed to orbit earth once every 24 hours. In its original state the earth was not complete, i.e. there was chaos, seeing that the earth was completely submerged in water. Whereas heaven had been created in a perfected state, symbolising life, earth, in its original state, being chaotic, symbolised death, as pointed out by Bereshit Rabbah, 2,2 describing heaven as “life,” death being unknown in those regions, whereas “earth” is described as תהו ובהו, meaning that “death” is a basic phenomenon in these “lower regions.” According to our author, we learn from this Midrash that the four basic elements of which earth consists are basically “dead, inert” substances. They possess no will or intelligence of their own as distinct from the creatures in the celestial regions. They have been equipped with certain natural functions and they cannot vary them. If any one of them for some reason left its natural place in the universe it will be returned there in due course.
וחשך על פני תהום, “darkness prevailed over the deep.” The word תהום refers to a place in which there is an abundance of water extending to a great depth. The atmosphere above the waters was dark, seeing the light from the celestial sources was not able to penetrate this atmosphere and to provide light for it. This “atmosphere” had not yet been equipped with the ability to absorb and diffuse such light. In any area where there is no light there is absolute darkness. If there was darkness prevailing above the deep waters, it is clear that the deep waters were completely shrouded in darkness. The reason that G’d did not create earth in its completed state as He had done with the heaven, is to show the intelligent people on earth that earth had not always existed but had been created by G’d. Most people are intelligent enough to believe this, i.e. that He Who had created the laws of nature also had created the universe itself. It follows that He Who created it all, also has the power to change any of it at will. The appearance of light in the celestial regions, creation of the sky itself, the dry land becoming visible, are all phenomena which were not in evidence at the beginning of the creation. The people who do not believe in the universe having been created are a small minority [in the author’s time, late 12th and early 13th century. Ed.] The very appearance of the dry land on the globe is a powerful argument against their belief, something they cannot defend with sound arguments. If everything in this universe were to proceed according to “natural law,” i.e. without a Creator having set firm limits to the manner in which the oceans can flood the earth, there would hardly be a place on earth which would not be submerged in water. After all, earth has had a higher specific gravity assigned to it by the Creator than water, as a result of which it ought to sink below the water. Seeing, however that it is both cold and dry, it remains cohesive, particles sticking to one another, so that it can maintain its position without moving from its location. Job already refers to this phenomenon in Job 38,38 “whereupon the earth melts into a mass, and its clods stick together.” At this point the author comments on statements in the second chapter of the ספר יצירה the most ancient kabbalistic text, in which three basic phenomena of our earth, i.e. שלוש אמת, “three mothers,” are described, the word being an acronym of the words אש, מים, שלום, fire, water, peace. Fire and water are considered as irreconcilable opposites, so that they can coexist only through the good offices of שלום, a peacemaker, the latter being “air.” It is considered as such as it shares some attribute with water and another with fire. The author’s basic point is that without some Divine intervention fire and water could not coexist in the physical universe. G’d had to intervene in a similar manner to ensure that the waters would not flood the earth completely. This is meant by the author of the ספר יצירה describing air, רוח, as a sort of “wall” restraining the natural impulse of water to flood the earth. [I have paraphrased the author’s words in this paragraph. Ed.]
ורוח אלוקים, the word רוח here is in the construct mode, to indicate that it functioned as an agent of its Creator, of G’d. Its assignment had been to provide the necessary motion over the waters and to help dry them out in a manner of speaking, as explained by Ibn Ezra. It is also possible that the reason it appears in this mode is because it is such a powerful agent of G’d that it sometimes appears to have Divine force. It is quite common in our use of language that when we want to stress the power of someone or something, we somehow associate it with the name of G’d. In the Book of Jonah the city of Nineveh is thus described as עיר גדולה לאלוקים, (Jonah 3,3) and Psalms 36,7 uses the expression כהררי א-ל, in order to describe towering mountains. [The author quotes more such examples].
מרחפת, we have a parallel to this in Deut. 32,11 על גוזליו ירחף, “carrying him (Israel) along on His pinions.”
על פני המים, seeing that we have “upper water” and lower water” as will be spelled out in the report of the creative activities of the second day, the word always appears in the plural. Is to keep us aware of the fact that the upper waters contain elements of the lower waters and vice versa. They have not been completely separated.
The scholar known as Rabbi Yitzchok ben Shlomoh, popularly known as Yisraeli, explained that the meaning of the words תהו ובהו implies the air in a state of repose prior to it becoming imbued with movement at the behest of the Creator. As a result of the air being stationary, its moisture content distilled into water, which due to its higher specific weight sank to the bottom. The author of the Kuzari, Rabbi Yehudah haLevi, explained the meaning of the words תהו ובהו as the primordial matter, prior to its coalescing into something of definable substance. As long as such primordial matter possesses no quality it is described as “tohu vavohu.” This “tohu vavohu” is alternately referred to by the Torah as “water,” hence in this verse the רוח אלוקים is described as “hovering” over the “waters” instead of as “hovering over the tohu vavohu.” The verse would be describing that at this point G’d wanted to imbue this tohu vavohu with some quality, useful meaning, hence G’d’s spirit moved above it in order to inspire such a change. When something assumes definitive, solid dimensions, it has become qualitatively superior to water which slips through one’s fingers, cannot be held in one’s hand. This mass which has thickened out of a primordial murky liquid something is the earth. Basically, the difference between earth and water lies also in its malleability when one tries to work it. Whereas nature comprises all manner of substances, liquid, solid, gaseous, earth comprises only solids, and when worked only a small segment of the forces of nature are involved In the ספר יצירה, as well as in the Talmud Chagigah 12 tohu is described as a green line surrounding the universe, whereas vohu is described as a number of water-soaked stones which give off their water (based on Isaiah 34,11). Rav Saadyah gaon explains that what is described as a “green line” in the Talmud is nothing other than the darkness, i.e. the phenomenon from which darkness emanated. It is the intense darkness experienced immediately before the beginning of dawn. Maimonides in the second section of his Moreh, views the word והארץ at the beginning of our verse as meaning the same as the word הארץ at the end of the preceding verse. He says further that in verse two the foundations of the earth are listed in the order of their natural appearance, i.e. earth below the water. Once the Torah mentioned the waters it is clear that earth is below, supporting the waters. The air cleaves to the waters beneath, else what is holding up the waters? Fire, (its habitat) is above the air. When fire combines with air the result is the darkness described as covering the waters. The darkness mentioned in this verse is none other than the fire; the reason fire is described here as darkness is that it did not give off any light, but was transparent. (Moreh 2,30) If this primordial fire would give off light we would be able to see at nighttime. The night would appear to us as if it were aflame. Maimonides therefore did not interpret the words תהו ובהו as something visible to our eyes. Perhaps his opinion in this matter coincides with that of other commentators inasmuch as he and they agree that none of the four elements comprising the physical universe is visible in its pure form, not amalgamated with any of the other elements. He writes further that that the words על פני המים refer only to waters other than the oceans. Only one of the four basic elements appears in three guises in close conjunction with the other elements, i.e. the “upper waters,” the “lower waters,” i.e. the ones above the sky, below the sky, and the oceans.
והארץ היתה, the earth had preceded and existed in a chaotic form, as elaborated on by the prophet Jeremiah (Jeremiah 4,23) והנה ראיתי את הארץ והנה תהו ובוהו ואל השמים ואין אורם...ראיתי ואין אדם מעוף השמים ועד בהמה נדדו הלכו (Jeremiah 9,9)
This verse explains the meaning of “Tohu vavohu” in greater detail, i.e. that there was no kind of life on earth at that stage.
וחושך על פני תהום, this is a reference to the absence of light in the heaven.
ורוח אלוקים מרחפת (מנשבת) על פני המים, we had to be told that G’d’s wind was active at that stage, else verse 9 of this chapter in which G’d issues a directive for the waters to collect in a contiguous area would not make sense, as we could not have understood how the waters were made to assemble all in one area of the globe. We find the role of this רוח of G’d in Exodus 14,21 when it prepared the manifestation of the sea splitting to allow the Israelites to cross it safely and on dry land.
תהו ובהו DESOLATE AND VOID — The word תהו signifies astonishment and amazement, for a person would have been astonished and amazed at its emptiness.
תהו is estordison in old French.
בהו VOID — The word signifies emptiness and empty space.
על פני תהום ON THE FACE OF THE DEEP — i. e. the waters which were upon the earth.
ורוח אלהים מרחפת AND THE SPIRIT OF GOD WAS HOVERING — The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest. In old French acoveter.
והארץ. Darum fährt das lehrende Gotteswort fort, והארץ und diese Erde — wir haben a. d. a. O. die Bezeichnung der Erde durch ארץ als die mit Entschiedenheit nach Gestalt und Wesen gesonderte Individualitäten Erzeugende erkannt — also diese, jetzt in solcher Fülle scharf gesonderter Individualitäten dastehende Erde, היתה, sie war einst תהו ובהו. Es heißt nicht: ויהי הארץ תהו ובהו, dann würde es allerdings den im ersten Vers erzählten Vorgang historisch fortsetzen sollen. והארץ היתה leitet aber eine neue Gedankenreihe ein. Der erste Vers zeigt uns unseren jetzigen Himmel und unsere jetzige Erde und spricht über Himmel und Erde die große Gesamtwahrheit aus: Dieser Himmel und diese Erde, nach Stoff und Form hat Gott sie ins Dasein hinausgesetzt! Der zweite Vers ruft unsern Blick nochmals auf diese unsere Erde hin und spricht: Und diese jetzt in so scharf gesonderten Individualitäten erscheinende Erde war einst תהו ובהו.
Die Wurzel תהה finden wir nur im Rabbinischen wieder, wo es Anstaunen bedeutet, תהי בה ר׳ יוחנן, תהו בה נהרדעי (Erubin 66. — B. K. 112 und sonst). Daher auch: etwas noch Unbekanntes zu erkennen suchen, תהי ליה בקנקניה, בת תיהא. (A. S.72.— B. B. 22). Es heißt ferner auch: etwas bereuen, תוהא על הראשנות (Kidusch. 40). Es bedeutet daher den Eindruck, den ein unklarer, ungehöriger Zustand eines Gegenstandes oder eines Verhältnisses auf uns macht. Verwandt ist damit wohl auch דהה,דהה הימנו zur Bezeichnung einer schwächeren, matteren Farbennuance. Nach allem diesen dürfte תהו einen chaotischen Zustand nach seinem Eindruck auf unser Erkenntnisvermögen bezeichnen, einen Zustand, in welchem nichts einzeln Gesondertes zu erkennen ist. — Schwieriger ist בהו, dem wir nur noch in ביי, einem Schmerzausdruck im Rabbinischen, vielleicht so auch im hebräischen בי אדני, בי, begegnen. בהו würde sodann den chaotischen Zustand als einen an sich unleidlichen, widersprach- und kampfVollen bezeichnen. תהו bezeichnet ein Chaos subjektiv, für unsere Erkenntnis, בהו objektiv nach seinem gegenständlichen Zustand. תהו ובהו wäre etwa: unklar und ungeschieden, verworren. תהו ובהו wäre somit der vollendete Gegensatz dessen, was ארץ als jetzigen Charakter der Erde ausdrückt. Die jetzt in solcher Entschiedenheit an Gestalt und Wesen gesonderte Individuen erzeugende Erde, war einst eine unklare und verworrene Masse.
תהום, rad. המם (die Vorstufe von חמם, glühen) brausen, wogen, heißt nicht: Abgrund, sondern: das Brausen und Wogen des Meeres, das Gewoge. Die Erde, die, wie aus dem Verfolg des Verses ersichtlich, in diesem ungeschiedenen ובהו ^M-Zustand auch das Wasser, Festes und Flüssiges umfasste, war eine durcheinander wogende Masse, und Finsternis lag auf dem Gewoge, es war kein Licht da, das die Masse durchdrang und die einzelnen in dieser Masse schlummernden Keime zur gesonderten Entfaltung hervorlockte, 'ורוח אלקי, und der Gottesodem, der jetzt in den irdischen Stoffen webt und Leben erzeugt, מרחפת על פני המים, war nur über den Wassern schwebend —: da sprach Gott: יהי אור es werde Licht! ויהי אור und es ward Licht — (Die Etymologie von רוח, und מים sowie von היה, siehe Jeschurun, Jahrgang VIII. S. 474, 436, 118).
והארץ היתה תהו ובהו, “this very center which was created at that time was composed of a mixture of raw materials, known as tohu, and its original external appearance is what is described as bohu. The reason is that the whole expanse of tohu was comprised of a uniform appearance. This explained that the first raw material was something entirely new. It is described as tohu to indicate that at that point it was merely something which had potential, the potential not yet having materialised, been converted to something actual. When we read in Samuel I 12,21 כי תהו המה, the meaning is that these phenomena did not exist in reality, they existed only in someone’s imagination. [a reference to pagan deities. Ed.] The appearance of this primordial raw material is described as bohu, meaning that as such it came to exist in actual fact, in real terms. Isaiah 34,11 “weights of emptiness.” This describes any phenomenon that does not retain its appearance for any length of time. It constantly changes like a chameleon.
וחשך, a reference to the air (atmosphere, totally dark which emanated at that time from the original raw material. על פני תהום, over the expanse of the two basic foundations which also emanated from the same origin and surrounded one another.
ורוח אלוקים, the energy propelling the planet is called ruach,” as we know from Psalms 104,4 עושה מלאכיו רוחות, “He energises His messengers.”
מרחפת על פני המים, they activated the atmosphere above the waters which at that time surrounded the earth. This is the reason why the part which was closer to the spherical planet became incandescent through its motion [friction. Ed.] This phenomenon is what we know as the original fire. On the other hand, the part of the energy which remained closer to the waters acquired a degree of frigidity from the proximity to the waters, so that only a small part of the atmosphere really became hot through revolving and giving off sparks of fiery light.
And the earth was: This verse is connected to the one after it [as follows]: the earth at the beginning was such and such, and therefore, "God said, etc., etc."
Chaos (tohu) and void (bohu): Their understanding is desolation, since taha and baha in Aramaic is about bewilderment; as they said in Bereishit Rabbah 2:1, "that servant sat for him, toha and boha," and the intention is that he was astounded. And so [too] in Syriac: atbahaba is a matter of stupefaction and bohbaha is wonderment and disorientation. And just like the wilderness is called desolate and barrenness, so [too] is it called tohu and bohu. And the intention [here] is that there was neither vegetation nor animals on the earth.
And darkness on the face of the deep (tehom): It appears to me that tehom is also from the root, taha, [just] like tohu (and so too is the opinion of our Rabbi Saadia). It is an expression of disorientation and wonderment, except that it is used specifically about the abundance of waters and their depth - as they have no end. And the intention [here] is that the whole earth was tehom, since the waters were covering it and it was not visible. And there was no light on the face of this tehom, but [only] darkness. And behold, this is a frightful image - desolation below and desolation above.
And the wind of God was hovering: It is like its translation (Targum Onkelos), "A wind was blowing in front of God." And the understanding of "a wind of God" is a great and strong wind, as per "the wind of the Lord has blown upon it" (Isaiah 40:7); "He blows His wind, the waters flow" (Psalms 147:18); "You blew with Your wind" (Exodus 15:10); and like "the mountains of the Power" (Psalms 36:7) and "the Lord's flame" (Song of Songs 8:6).
Merachafet (hovering): This is a matter of movement, as per "it hovers (yerachef) over its fledglings" (Deuteronomy 32:11); "all my bones shake (rachafu)" (Jeremiah 23:9). And [the reason] it did not state, 'blowing' (minashevet) is because it did not blow like that which is the way of the world, [which is] that the wind blows in one direction, but [rather] all of the air was moving in every direction. And some explain ruach Elohim (the wind/spirit of God) as the will of God and His power and His providence. And besides [the fact] that the term, richuf does not sit well with regards to the Upper One, it would be very correct that the entire verse would speak in description of what was at the beginning, and [only] afterwards tell of God's action, which was sudden and in an instant - since it is no more than a statement ("And God said, 'let there be light'") - and not say that God or His will or His power was moving on the waters, as if He had been putting forth effort and involved [with this] for a long time. And also this description of the wind that was - at the beginning - blowing in every direction, teaches us of the kindnesses of God on His creations; since now it is ordered according to the laws [of nature] that God imprinted on His world. And had the world remained in chaos - as it was then - the wind would have always blown powerfully in every direction or not moved at all, and the creatures would not have been able to exist.
Desolation and empty space. It seems that Rashi treats ריקות וצדו as synonyms; both mean desolation. Alternatively, Rashi is saying that ריקות is biblical Hebrew and צדיא is Aramaic, both meaning desolation. And Rashi disagrees with Targum Onkelos, who translates תוהו ובהו [respectively,] as desolation and empty space. Rashi explains בהו as desolation and empty space, and תהו as astonishment, i.e., that one would be astonished by its emptiness. Thus the ו of ובהו is like a ב, for ו is interchangeable with ב, as in (Yeshayah 48:16): “אֲדֹנָי יֱהֹוִה שְׁלָחַנִי וְרוּחוֹ,” which means, “Hashem Elohim has sent me with His Spirit (ברוחו).”
Upon the waters. Rashi is answering the question: It should say simply על תהום. Why does it say על פני תהום? It must refer to the water that is upon the earth, and is the surface (פני) of the earth. The verse continues similarly, “The breath of Elohim hovered above the surface of the water.” This [surface] is like [the surface] mentioned earlier regarding the darkness: “And darkness covered the surface of the abyss.” Another explanation is: The proof for Rashi’s comment [that the waters were upon the earth] is that prior to each of these ten Divine utterances of Creation, the subject of the utterance did not exist. Thus Hashem needed to say, “Let there be...” For example, first it is written: “In the beginning Elohim created the heavens and the earth. The earth was unformed and desolate,” implying there was only the earth, with nothing upon it. Thus it says later: “Elohim said, ‘Let the earth sprout grass.’” Accordingly, when it says: “Elohim said, ‘Let there be light,’” beforehand there was only darkness [upon the earth]. But where it is written that there was darkness? It must be that when it is written, “And darkness covered the surface of the תהום,” and תהום always means water. Perforce, the waters were upon the earth — [and for the sake of the earth, light was created]. Rashi earlier implied that “Let there be light” connects back to the “darkness covered the surface of the abyss,” as he explained (בד"ה בראשית ברא): “At the beginning of the creation... and darkness covered the surface of the abyss... Hashem said, ‘Let there be light.’” Rashi could have quoted the entire verse, or not have quoted it at all. By quoting only, “Let there be light...” Rashi implies that the creation of light connects back to the darkness on the abyss. I.e., if not for the darkness upon it, Hashem would not have commanded that there be light.
The Throne of Glory. Rashi is answering the question: Why did it not say simply, “The breath hovered above...”?
Hovering over the surface of the waters... Rashi is answering the question: If the verse is referring to the Throne of Glory, why does it say it was hovering? It should simply say, “The breath of Elohim was above the waters.” [Thus Rashi explains that it was hovering in space.] Alternatively, Rashi is answering the question: Why is the Throne of Glory called “the breath of Elohim”? [The answer is: It was hovering.]
And his word. מרחפת refers to Hashem’s word and His breath [which supported the רוח אלהים, i.e., the Throne of Glory].
The earth was unformed and empty [ tohu vavohu ]. The earth was completely lacking any structure or order. The heavens too were unformed and empty, but the verse initially focuses on the earth, its structure and content. Although these two terms appear together in other places in the Bible, the precise meaning of the word vohu is difficult to ascertain; it is even uncertain whether vohu refers to a distinct concept. And darkness was upon the face of the deep. The deep may refer to deep waters, or to the unstructured universe, that existed at the time. At this early stage of Creation, nothing had yet to receive definite shape; nothing had been revealed. Therefore, the darkness upon the face of the deep was merely the absence of the light that was about to be created. Some commentaries maintain that the darkness was not the absence of light, but an entity in itself, based on the verse “I form the light, and create darkness.” And the spirit of God hovered over the surface of the water. Water is the first actual substance mentioned in the Torah, as the heaven and the earth are not substances but general entities or zones. The verse does not discuss the creation of the primeval substance that served as the foundation for all of existence. In any case, the Torah indicates that God’s power, or will, exists in some form in this reality. God is not located within these entities, and He certainly is not to be identified with them; rather, He hovers close by while remaining separate from them.
And about the reason that water purifies everything impure, I would think on the side of the simple understanding that it is in order that a man see himself with the immersion as if he is created at that time, [just] like the whole world was water before man was upon it — as it is written (Genesis 1:2), “and the spirit of God floated upon the face of the waters.” And through this comparison, he shall place upon his heart that [just] like he is renewed in his body, he [must] also renew his actions for the good, fix his actions and be exacting in the way of God, blessed be He. And therefore the Sages said that the purification is not fit with water that is in a vessel, but rather only with living water — or collected [water], which is on the ground and, in any case, not in a vessel — in order to place in his heart the thought as if the world was entirely water, and [that] he is renewed with his emerging from them, as we said. But if the water was in a vessel — or even if it passed through a vessel — this matter that we said would not be set in the thought of the one immersing. As there is a limit to all that is in a vessel, which is the creation of the hands of man. And therefore when he immerses in a vessel, he will not think as if the whole world is water like at the beginning [of Creation], and that he is renewed at that time. ‘And the one who accepts, will accept; and the one who refrains will refrain.’
That is that He commanded us that the purification from tsaraat be according to the process written in Scripture (Leviticus 14). And that is [with] cedar wood, hyssop, crimson dyed cloth, two living birds and living waters and that he do everything stated, with those things. And through this exact process, the person becomes pure - as Scripture explains. Behold it has already been made clear to you that there are three types of things that purify from impurity - one of them is general and two of them are specific to two types of impurity. Indeed, the general one is purification in water; the second type is the [sprinkling of] purification water, and that is something specific for the impurity of a corpse; and the third type is cedar wood, hyssop, scarlet dyed cloth, two living birds and living waters - and that is something specific for tsaraat. And the regulations of this commandment - meaning the purification of someone with tsaraat - have all already been explained in the first [chapter] of Tractate Negaim. (See Parashat Metzora; Mishneh Torah, Defilement by Leprosy 11.)
What brought this commentator to this difficulty was because many treated the verse “In the beginning God created (bara)” (ibid. 1:1) as if it was written “At the beginning of God’s creating (bero) the heavens and the earth, the earth was empty (tohu) and void (vohu)” – it did not exist, meaning there was no earth. Similarly, “darkness” is the absence of light, meaning there was none. ( According to this interpretation nothing existed prior to the creation of light. So the first created condition was light, followed by darkness at night. Thus a 24-hour day consists of light followed by darkness – day followed by night.) But this interpretation is completely incorrect. Because why did he need to mention the heavens since it did not state that they were nonexistent like the earth? Also, from a grammatical point of view, why is there an added vav (“and”) to the word “veha’arez”? This is not the same as the extra vav found in verbs, as in “On the third day Abraham lifted (vayisa) his eyes” (ibid. 22:4), “he abandoned (vaya’azov) his servants” (Exodus 9:21). They are like the weak fe in Arabic, for Arabic forms are similar to those of the Holy Tongue (Hebrew). However, no vav is added to nouns. Also, according to this interpretation the wind and the water were not created, ( No mention is made of the creation of air and water, even though they are referred to in verse 2.) yet it is written in the book of Psalms with regard to both of these “for He commanded and they came to be” (148:5). ( The verses in Psalms are: “Praise Him, heavens of heavens (the sphere of fire), and waters that are above the heavens. They should praise the name of God, for he commanded and they were created” (148:4–5).) Even darkness was created, as it is written “who forms light and creates darkness” (Isaiah 45:7).
The meaning of “was empty and void” (“tohu vavohu”) (Genesis 1:2) is that it contained neither man nor animal. As Jeremiah explains, “I saw the land and it was empty and void (tohu vavohu)” (4:23), for which he explains the meaning afterward by saying, “I saw and there was no man” (ibid. 4:25) nor “animal” (ibid. 9:9). Similarly, “like the light of the seven days” (Isaiah 30:26) is an explanation of “sevenfold” (ibid.). Also, “that which I will be” (Exodus 3:14) explains “I will be” (ibid.). I have already explained the mystery of “sevenfold.” ( In his Alternative Commentary to Genesis (1:14), Ibn Ezra explains that the light increasingly intensified over the seven days of Creation, hence “sevenfold” means that there were seven stages to the light.) Our Rabbis hinted at this when they said that on the fourth day the luminaries were hung (Hagiga 12a). How admirable to the intelligent is the choice of the word “hung.” ( The description of Creation in the book of Genesis deals only with creation of the lower world, the world of generation and decay, and it does not expound on the creation of the heavenly bodies. So all Scripture tells us about the heavenly bodies is that they were “hung” and visible to the lower world.) Thus the words of Jeremiah disprove those who say that “tohu vavohu” means that there was no earth.
Now the darkness proceeded the light, as it is written (Genesis 1:2). The great movement (diurnal movement) includes the time of darkness and light, and that is called “yom” (day), that is, a complete day of twenty-four hours. ( Thus “day” includes a period of darkness and a period of light, in that order.) This does not conflict with the fact that Scripture first mentioned “God called the light ‘day’” (Genesis 1:5) before the night, for this is common with the Hebrew language, namely, when someone mentions two things he should begin with the latter. ( Verses 3 and 4 refer to the light, therefore verse 5 begins by calling the light “day.”) For example, “I gave Jacob and Esau to Isaac, and I gave to Esau…” (Joshua 24:4). In the same way, “Your’s is the day also the night” (Psalms 74:16), and he mentions the minor luminary (the moon) that governs the night before the greater luminary (the sun), although the latter is more important than the former. Also, do not be perplexed when Scripture says “He formed the light and created darkness” (Isaiah 40:12). Scripture puts the light first because it has advantages over darkness, even though darkness came before the light. Similarly, in the verse “His sons Isaac and Ishmael” (Genesis 25:9). ( Isaac is mentioned first, even though he was the younger son.) Also, “There they buried Abraham and Sarah his wife” (ibid. 49:31), although he buried her. ( Abraham is mentioned first although Sarah was buried first.)
Just as man, despite his freedom to move within the confines of the earth, cannot move outside of it, so he cannot interfere with the laws of nature G-d has established, despite the free will that has been granted to him. Man's limitations are evident in three areas. Let us illustrate this. There are many necessary activities without which man would perish, i.e. provision of food, shelter, and clothing, all of which man pursues by choice, though his failure to pursue them would result in irreparable harm to himself. Secondly, there are activities which are undertaken under the influence of varying degrees of pressure, such as business trips to foreign countries, which though freely decided upon, have not really been initiated by the traveller's own free will. Thirdly, there are activities which man wishes to initiate but is prevented from executing due to the limitations placed upon him by the will of the Creator. Were man to aspire to travel to heaven, for instance, this is clearly impossible due to the nature of man and the universe, respectively. The limitation placed on man is consistent with the words of David in Psalms 33,10-11, "G-d destroys the counsel of nations, whereas the counsel of the Almighty prevails forever." This teaches that the limitations placed on human freedom aim at ensuring that G-d’s universe should not be tampered with unduly by any of His creatures. Superficial consideration of these limitations might lead one to conclude that freedom of choice does not exist in reality. If one assumes that the whole is nothing more than the sum total of its parts, it follows that if the whole is to remain inviolate, so must the parts remain inviolate. We have discussed this in Chapter twenty-two and twenty-six, and have demonstrated that G-d’s will does not impose itself on human will. A prisoner who has the run of his prison, is free and responsible for his actions, though he cannot escape from the walls of the prison. The Torah illustrates the limits of such freedom by many stories, the Joseph story being a classic example in which all participants play their parts, executing their own designs, without G-d’s overall design becoming thwarted. On the other hand, the freedom of choice of none of the participants is interfered with in any way. This is the basis for the whole system of reward and punishment. Rabbi Yoshua ben Korcha in Tanchuma Vayeshev explains the verse, "Go and see G-d’s accomplishment. He is terrifying in His acts above the sons of man" (Psalms 66,4) to mean that man has a habit of blaming his mistakes on G-d. A husband who wants to divorce his wife, for instance, asks her to pour him a cup of wine. She complies, whereupon he gives her a bill of divorce claiming that the wine had been lukewarm. The wife queries, "How did you know beforehand that I was going to give you lukewarm wine?" Similarly, we say to G-d, "You have predetermined our death, since it says in Your Torah, which had been written prior to the creation of man "this is the law of the Torah; when man dies in a tent etc" (Numbers 19,2). This clearly means that death is part of the scheme of things. The truth is, of course, the reverse. Although, in the final analysis G-d’s plan will prevail, no one has been forced to play a particular part on the stage of history. Is it conceivable that because of an extra strand of dyed wool in Joseph's garment a whole people should have become condemned to exile in Egypt? G-d wanted to carry out the prophecy made to Abraham at the covenant between the pieces. The chain of events in which the jealousy of Joseph's brothers played a prominent part ultimately proves to have become the instrument for carrying out G-d’s design. However, G-d could have found many other means to achieve the same end. Therefore, the brothers cannot claim exoneration by saying that what they had done, helped G-d to achieve His aim. The Bible is full of similar such lessons. The Joseph story with all its details would be completely superfluous were it not for the fact that it foreshadowed Jewish experiences in general.
Ruaḥ is a homonym, signifying “air,” that is, one of the four elements. Comp. “And the air of God moved” (Gen. 1:2).
As to the opinion of our Sages, I do not see any necessity for expounding or demonstrating it. Consider only the form they gave to the blessing recited on seeing the new moon, the ideas repeatedly occurring in the prayers and the remarks in the Midrash on the following and similar passages:—“And the host of heaven worshippeth thee” (Neh. 9:6); “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7). In Bereshit Rabba, on the passage—“And the earth was empty and formless” (Gen. 1:2), our Sages remark as follows: “The words tohu and bohu mean mourning and crying; the earth mourned and cried on account of her evil lot, saying, ‘I and the heavens were created together, and yet the beings above live for ever, and we are mortal.’” Our Sages, by this remark, indicate their belief that the spheres are animated beings, and not inanimate matter like the elements.
(Gen. 1:2) “the spirit of God hovered upon the surface of the waters” -- The spirit of the mashiach, as is written about Yosef: “a man in whom is the spirit of God”; and like the verse: “there is a spirit in man, and it is the soul from the Almighty that gives them understanding” (Job 32:8).
'One upon three, three upon seven, and seven upon twelve' (Sefer Yeztirah 6:3). All these organs have one spot in common, e.g. counselling kidneys, laughing spleen [angry liver], sleeping stomach. It cannot be denied that the kidneys have the faculty of giving good advice, as we know a similar circumstance to be connected with other organs. A eunuch is of weaker intelligence than a woman; both lack the beard and sound judgment. The spleen is called 'laughing' because it is its nature to cleanse both blood and spirit from unclean and obscuring matter. If they are pure, cheerfulness and laughing arise. The 'angry liver' is so termed on account of the gall which takes its origin from it. 'Stomach' is the name for the digestive organs. The heart is not mentioned because it is the principal organ, neither are the diaphragm and the lung, because they serve the heart especially, but the rest of the body only incidentally, and were not originally so intended. The brain's task is to collect the different senses connected with it. The organs which are situated below the diaphragm have another secret, because they represent primary nature. The diaphragm separates the physical world from the animal one, just as the neck separates the animal world from the rational one, as Plato points out in the Timaeus. Primary matter originates in the physical world, and here is to be found the origin of existence. From here the seed is sent forth and the embryo produced out of the four elements. Here also God selected the parts which are used as offerings, viz. fat, blood, the caul above the liver, and the two kidneys. He selected neither the heart, nor the brain, nor the lung, nor the diaphragm. This is a most profound secret, the lifting of which is prohibited. It is therefore taught: 'One should not examine the work of creation' except under rare circumstances. The book says further: 'Seven double [consonants], six plains for the six sides, and the holy Temple placed in the middle. Blessed be He from His place; He is the Place of the universe, but the universe is not His place' (Sefer Yetzirah 4:2). This is an allusion to the Divine Influence which unites the contrasts. The book compares Him to the central point of a body, with six sides and three dimensions. As long as the centre is not fixed, the sides cannot be fixed. Attention is further called to the relation between these and the power which bears the universe, and through which contrasts are united by eliciting comparisons between Universe, Soul, and Year. To each of these a something is given which comprehends and arranges its component parts. 'The dragon in the universe is as a king on his throne; the sphere in the year is as a king in the country; the heart in the soul is as a king in war' (Sefer Yetzirah 6:2). 'Dragon' is the name of the moon sphere, and is employed as an appellation for the world of reason, because things hidden and imperceptible by the senses are called dragon. The 'sphere' relates to the ecliptic of the sun sphere, because it regulates the seasons of the year. The 'heart' regulates the animal life, and directs its divisions. The meaning of the whole is that the wisdom visible in all three is one, and the Divine Influence is one, whilst the difference existing between them is based on the difference of matter. The authority ruling the spiritual world is compared to a king on his throne, whose commands, or even smallest hints, are obeyed by his servants, high and low, who know him, without any movement on his part or on theirs. When directing the spheres he is compared to the king in the country. For he must show himself at the borders in order that all parts should see him as a redoubtable and benevolent ruler. When controlling the animal world, he is compared to 'a king in war,' who is swayed by contradictory feelings; he wishes success to his friends and defeat to his enemies. Wisdom, however, is one only. But the wisdom displayed in the spheres is not greater than in the smallest animals. The former, it is true, is of a higher class, because it consists of pure and lasting matter which cannot be destroyed except by its Creator, whilst animals are made from a matter which is susceptible to contradictory influences, such as heat, cold, and others which affect its nature. Time would have destroyed them, had not Providence instituted the masculine and feminine principles in order to preserve the species, in spite of the decay of the individual. This is a consequence of the revolution of the sphere as well as of the rising and setting [of the heavenly bodies]. The book calls attention to this circumstance, and says that there is no physical difference between woman and man except certain external and internal organs. Anatomy teaches that the female genitals are but the inverted male ones. The book expresses this thus: 'Man is alef, mēm, shin; woman is alef, shin, mēm; (Sefer Yetzirah 3:5) the wheel turns forwards and backwards; nothing better above than pleasure, nothing worse below than injury.' This means that the letter groups alef, mēm, shin, and alef, shin, mēm; ‘aynh, nūn, gimel, and nūn, gimel, ‘ayn (Sefer Yetzirah 2:2) are always the same, only differently grouped, just as the rising and setting of the sphere remain stationary, only appearing to us to move forwards and backwards. Then the book allegorises the human organs in the following manner: 'Two mumbling, two rejoicing, two counselling, two jubilant. He put them in contrast, placed them in opposition, one part of one side being allied to one of the other, standing up for each other, or against one another; some are nothing without others, but all are linked to each other' (ibid. v. 2). The allusion is clear when considered in its entirety, however difficult it may be to explain it in detail,--to explain that the animal needs contrasts, that its preservation is the result of this strife, and that it could not exist without the latter. Counting up the creatures which are headed by the noblest, viz. 'spirit of the living God,' the book goes on to say: 'Firstly, the spirit of the living God; secondly, air emanating from the spirit; thirdly, water from the wind; fourthly, fire from water' (Sefer Yetzirah 1:9-10). The earth element is not mentioned, because it forms the gross material of the creatures which are all made of earth. One says rather: 'This is a fiery body, or an atmospheric one, or an aquaeous one.' For this reason the three mothers, fire, water, and air, are placed in front, but they are preceded by the spirit of God, which is the Holy Ghost, of which were created the angels and with which the soul is connected. After this comes the perceptible atmosphere, then the water which is above the firmament, and neither grasped nor acknowledged by philosophic speculation. A solution might be found in the circumstance that this is the zone of intense cold which forms the limit of the clouds. Above this is the ether, which is the place of the elementary fire, as the book hath it: 'Fire from water,' or as the Bible says: 'And the spirit of God moved upon the face of the water' (Genesis 1:2). This water is the primary matter, not qualified, but tōhū wabōhū, which, by the encompassing will of God, assumed a certain character and the name 'Spirit of God.' The comparison of the primary matter with water is most suitable, because no compact substance can arise from a material which is finer than water. But a substance which is of greater density than water does not, on account of this density, admit the influences of nature. Earthly matter alone can be wrought, because in handling it only the surfaces of the material are concerned, but not all its particles. Nature however, penetrates the atoms. There is consequently no product of nature which did not, at one time, exist in a liquid condition. If this had not been so, it could not have been called a natural, but only an artificial coin-pound, or accidental formation. Nature can only exercise her influence on liquid matters, which she can form at her will, but leave alone as soon as it is necessary for them to become hard. Concerning this the book says: 'He made substance from chaos, and the non-existent existing. He carved great pillars from intangible air.' Further: 'Water from air; he has carved and hewn tōhū and bōhū, mud and clay; he made them into a kind of flower bed, raised them like a wall, covered them like a floor, poured water over them, and they became dust' (Sefer Yetzirah 1:9-11 sq.; Sefer Yetzirah 2:4). Tōhū is the green line which surrounds the whole universe. Bōhū are the mud-covered stones which are submerged in the ocean, and from between which water comes forth.' In the following portions light is shed on the secret of the holy name, viz. the Tetragrammaton, which corresponds to the nature of the One God, which is without quiddity. For the quiddity of a thing is outside its essence, whilst the existence of God is identical with His quiddity. The quiddity of a thing is its definition, and the latter is composed of the species and divisibility of the thing defined. The primary cause, however, has neither species nor divisibility. He therefore can be nothing but He. The book, then, shows that the revolution of the sphere is the cause of the variety of things, in the following words: 'The wheel turns forward and backward' (Sefer Yetzirah 2:4). This is compared to the combination of single letters, viz. alef placed in combination with all the others, all the others with alef; bēth with all the others, all the others with bēth (Sefer Yetzirah 2:5). This continued through the whole alphabet results in two hundred and thirty-one combinations?' The variety would be greater in groups of three and four letters [which is expressed in the following formula]: 'Three stones build six houses, four stones build four-and-twenty houses; go and calculate that which the human mouth cannot express nor the ear hear.' An inquiry is also necessary into how things multiplied prior to the revolution of the sphere, the Creator being One, whilst the sphere, so to speak, has six sides. The book, then, in spiritual language, finds a name for the Creator, choosing, in order to express it in physical speech, the slenderest consonants which are as a breath in comparison to the other letters, viz. hē, wāw, yōd. The book says that the divine will, when going forth under this great name, carries out everything God wishes. There is no doubt that He and the angels speak that spiritual language, and knew, even before the world was created, everything that was to happen in the physical world, as well as how speech and intelligence would emanate from Him on mankind, which was to be created in the world. From this it follows that the physical world was created in a manner congruous to the tangible element of the holy and spiritual name, which, in its turn, is congruous to the tangible name, JHW, JWH, HWJ, HJW, WJH, WHJ. Each of these groups was responsible for one direction of the universe, and thus arose the sphere. This, however, is not satisfactory, because the object of research is either too profound to be fathomed, or our minds are inadequate, or for both reasons simultaneously. Philosophers speculating on these things arrive at the conclusion that from one only one can issue. They conjectured an angel, standing near to God, and having emanated from the Prime Cause. To this angel they attributed two characteristics; firstly, his consciousness of his own existence by his very essence; secondly, his consciousness of having a cause. Two things resulted from this, viz. an angel and the sphere of fixed stars. From his recognition of the Prime Cause a second angel emanated, and from his consciousness of his existence emanated the sphere of Saturnus, and so forth to the moon, and the Creative Intellect. People accepted this theory, and were deceived by it to such an extent, that they looked upon it as conclusive, because it was attributed to Greek philosophers. It is, however, a mere assertion without convincing power, and open to various objections. Firstly, for what reason did this emanation cease; did the Prime Cause become impotent? Secondly, it might be asked: Why, from Saturnus' recognition of what was above, did not one thing arise, and from his recognition of the first angel another thing, so that the Saturnine emanations counted four? Whence do we know altogether that if a being became conscious of its essence a sphere must arise, and from the recognition of the Prime [Cause], an angel must arise? When Aristotle asserts that he was conscious of his existence, one may consistently expect that a sphere should emanate from him, and when he asserts that he recognised the Prime Cause, an angel should emanate. I communicated these rudiments to thee lest philosophers confuse thee and thou think that by following it thou might satisfy thy soul with a clear demonstration. These rudiments are as unacceptable to reason as they are extravagant in the face of logic. Neither do two philosophers agree on this point, unless they be disciples of the same teacher. But Empedocles, Pythagoras, Aristotle, Plato, and many others entirely disagree with each other.
27. The Rabbi: Just so, O King of the Khazars, by God! This is the truth, the real faith, and everything else may be abandoned. Perhaps this was Abraham's point of view when divine power and unity dawned upon him prior to the revelation accorded to him. As soon as this took place, he gave up all his speculations and only strove to gain favour of God, having ascertained what this was and how and where it could be obtained. The Sages explain the words: 'And he brought him forth abroad' (Genesis 15), thus: Give up thy horoscopy! This means: Forsake astrology as well as any other doubtful study of nature. Plato relates that a prophet, who lived at the time of the king Morinus, said prophetically to a philosopher who was zealously devoted to his art: Thou canst not reach me on this road, but only those whom I have placed as intermediaries between me and mankind, viz. the prophets and the true law. The Book of Yetzirah is constructed on the mystery of ten units equally acknowledged in east and west, but neither from natural causes, nor rational conviction. The following sentences are a Divine mystery: 'Ten Sefirōth without anything else; close thy mouth from speaking, close thy heart from thinking. If thy heart runs away, return to God' (Sefer Yetzirah 1:8); for with reference to this [the prophet] says: 'Running and returning' (Ezekiel 1:15). On this basis the covenant was made.--Their measure is ten in endless progression, (Ezekiel 1:7) the end being linked to the beginning, and the beginning to the end just as a flame which is attached to the coal. Know thou, think and reflect that the Creator is one, without another, and there is no number which thou canst count before 'one.' (Ezekiel 6:4). The book concludes as follows: As soon as Abraham had understood, meditated, discerned and clearly grasped, the Lord of the universe revealed Himself to him, called him His friend and made a covenant with him between the ten fingers of his hand, which is the covenant of the tongue; and between the ten toes of his feet, which is the covenant of circumcision, and He pronounced upon him the word: 'Before I formed thee in the belly I knew thee' (Jeremiah 1:5).
If you think deeply you will find, that when Hashem created his world, the Torah verse hides a secret hint to these four empires: [(Genesis: 1,2) "the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water—".] 'Reish Lakish explained the depth of the verse as reference to the exiles: "the earth being unformed"- this is a reference to the empire of Babylon, as it says in (Jeremiah, 14) "I saw the earth and it was unformed". "and void" - this is a reference to the empire of Persia, as it says in (Ester: 6,14): "and hurriedly [same root as 'void'] brought Haman". "with darkness" - this is reference to the empire of Greece, who darkened the eyes of Yisrael with their decrees. They would say to them, write upon the horn of an ox that they have no part in the God of Israel. "over the surface of the deep" - this is a reference to the evil empire, which is innumerable like the deep; just as the deep as no end, just so these evil people. "and a wind from God sweeping" - this is the wind of the King the Messiah, as it's written (Isiaih: 11,2) "The spirit [same root as 'wind'] of the Hashem". Through what merit will [Moshiach] be summoned and come? "sweeping over the waters" - in the merit of Teshuva, which is likened to water, as it says (Lamentations: 2,19) "Pour out your heart like water".(B'R: 2,4). If you think deeply you will find that when Hashem created his world he arrange these four empires! If so, we must ask, for what purpose and why would Hashem build into his world these four empires.
Therefore the empires are appropriately four, for the empires are the deviation from the glory of Hashem, and Hashem is One, and the center is connected to One because the center is the point of oneness. Accordingly, the Holy Temple and Jerusalem are both One, and thus they are the center of the world. For the center is suited for this. So too Yisrael are one nation, suited for them is the land [Israel] which is one alone, for it is the center of the world. The general principle is that an entity which is one is suited to be in the center. A deviation from oneness connects to fourness, corresponding to the four directions which diverge from the middle. Therefore the empires are four, corresponding to the four directions which diverge from the center. It's for this reason that we expounded from the language "unformed and void" four empires, because this wording speak to the essential lack within creation itself, and from the aspect of lack within the creation itself these four empires were born. They [the four empires] are unique for this matter, for their dominion deviates from Hashem until they erase his Oneness in the world. And the disposal of these four empires was said: (Zecharia: 14,9) "And the LORD shall be king over all the earth; in that day there shall be one LORD with one name." As long as these four empires rule the world, the glory of Hashem will not be revealed in his world. Therefore these four empires, vis-a-vis the lack within creation itself (for it would be definitionally impossible to find a creation in total completeness, it must contain lack). And this lack is not vis-a-vis Hashem who created everything, rather vis-a-vis the created world itself. And this is concealed and hinted at through the verse: "When God began to create heaven and earth—. the earth being unformed and void" etc.. for the earth which is the lower [element of creation] therewith darkness over the surface of the deep and a wind from God sweeping over the water—"
Man — what is he in this God-filled world? What is his place in this throng of creatures of God, this choir of servants of the Lord? Though the Torah were silent, would not the contemplation of creation, would not your own breast tell you? Man, is he not also a creature of God? Should he not also be a servant of God? Every fiber of your body is a creation from the hand of God, formed by Him, arranged by Him, endowed by Him with power. Your spirit, that world of powers, is the creation of God from beginning to end. The divine spark, your personality, which, invisible as Deity, weaves and works in this microcosm, and under whose control stand intellect and body and the power to use the entire realm of nature for its purpose, this mysterious spritual force in you is itself emanation of Deity. Learn to deem yourself holy as creature of God and, while contemplating heaven and earth and the great chorus of servants of the Lord, consecrate yourself to your mission, and proclaim yourself with mingled solemnity and joy, "servant of God!" Since all things, the smallest and the greatest, are God's chosen messengers, to work, each in its place, and with its measure of power, according to the law of the Most High, taking only that it may give again, should man alone be excluded from this circle of blessed activity? Can he be born only to take? — to revel in lavish plenty or to starve in misery, but not to work? — not to fill any place, nor fulfill any purpose, but to let all end in himself? The world and all which is therein serves God; is it conceivable that man alone should only serve himself? No! Your consciousness pronounces you as does the Torah, צלם אלהים "an image of God." That is what man should be. Only when working out some end canst thou know God in love and righteousness; to work out ends of righteousness and love art thou called; not merely to enjoy or suffer. All which thou possessest, spirit, body, human beings, wealth, every ability and every power, they are means of activity; לעבדה ולשמרה to promote and preserve the world were they given — love and righteousness. Not thine is the earth, but thou belongest to the earth, to respect it as Divine soil and to deem every one of its creatures a creature of God, thy fellow-being; to respect and love it as such, and as such to endeavor to bring it nearer to its goal, according to the will of God. For this reason every being impresses upon thy spirit an image of itself; for this reason thy heart-strings pulsate sympathetically with every cry of distress heard anywhere in creation, or with every tone of joy which issues anywhere from a gladsome being; therefore thou rejoicest when the flower blooms and sorrowest when it fades. The law to which all powers submit unconsciously and involuntarily, to it shall thou also subordinate thyself, but consciously and of thy own free will. "Knowledge and freedom,'" these words indicate at once the sublime mission and the lofty privilege of man. All forces stand as servitors around the throne of God, their capacity is hidden from themselves and covered are their countenances, so that they can not see the reason of their mission, but they feel within them winged power to act, and act in accordance with their purpose. Thou, O man, thy countenance is half uncovered, thy capacity is half revealed, thou canst comprehend thyself as creature of God — canst at least faintly appreciate the notion of the mission which He breathed into thy ear; canst thou see thyself encompassed round about by God's active servants, canst thou feel in thyself power to act and wilt thou not joyously join in the cry of the great chorus of servants, נעשה ונשמע "we will do and therefore hearken? We will obey, and fulfilling strive to comprehend the import of the command!" Consciously and freely! Therefore thou shalt be first and highest servitor in the company of servants!
From all of this it is clearly learned that this is his opinion, and not what others want to attribute to him for lack of understanding, without penetrating his words well, as Lord Isaac Abarbanel says in the expositions he made for some chapters of the Guide: הד' על נפש האדם הנשאר אחר המות, "והרוח תשוב אל האלהים אשר נתנה" On the soul of man remaining after death - (Ecclesiastes 12: 7) “And the Spirit will return to the God who gave it.” (Abarbanel on Genesis 1:2)
In the words of our sages, there are many statements that require evidence and interpretation, such as in Pirkei Avot (3:4) "One who is awake at night" [referring to studying Torah at night], and in Pesachim (111a) "And [he] drank water" [referring to the wisdom of measurements]. And the matter of the letter of the daughter of the voice [the Shekhinah] is derived from the laws of the constellations. And the matter of the moon and its relationship with the sun is derived from the wisdom of the constellations. Similarly, many things in the Scriptures require interpretation, as mentioned by Kohelet regarding the four elements, which are the heavens, the earth, the wind, and the dust. It is written (Kohelet 1:5) "And the sun rises and the sun sets" corresponding to the heavens, (Kohelet 1:4) "And the earth stands forever," (Kohelet 1:6) "And the wind goes round and round," and it does not come to an end, (Kohelet 1:7) "All the rivers flow into the sea," and these four are mentioned in the portion of Bereishit (Genesis 1:1) "The heavens and the earth," (Genesis 1:2) "And the spirit of God hovered over the waters." And similarly, in Isaiah (40:12), "Who measured the waters in the hollow of His hand and marked off the heavens with a span, and calculated the dust of the earth in a measure," and in Psalms (104:2), "He stretches out the heavens like a curtain, He lays the beams of His chambers on the waters," and His angels are the winds that roam over the water. And likewise, in Psalms (33:7), "He gathers the waters of the sea together as a heap; He sets the deeps in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him." And similarly, it is mentioned in Psalms (33:6) regarding the word of God, "By the word of the Lord the heavens were made, and all their host by the breath of His mouth." And similarly (Job 28:25), "To establish a weight for the wind and apportion the waters by measure." For He looks to the ends of the earth and sees under the whole heavens. And thus it is written (Proverbs 30:4), "Who has ascended to heaven and come down? Who has gathered the wind in His fists? Who has wrapped up the waters in His garment? Who has established all the ends of the earth? What is His name, and what is His Son's name? Surely you know!" And thus it is written elsewhere (Job 38:18), "Have you comprehended the expanse of the earth? Declare, if you know all this!" And all is prepared for the understanding one. And many such things are mentioned at the end of the Book of Psalms, as fire and hail, snow and mist, stormy wind fulfilling His word. And thus the waters are above the heavens, and how the luminaries and the stars are in one expanse, and all is true. And the sages of the Talmud in our generation are diverse in their approaches. There are those who delve into matters of prohibition and permission, and there are those who possess knowledge of the Midrashim, and they too provide new insights and seek meaning for every word, whether surplus or lacking. And now, let me state a general principle: Know that the prophets do not guard the words themselves in their years; rather, they guard the meanings alone, which are the essence, as in the words of Eliezer (Genesis 24), "The Lord, before whom I have walked, will send His angel with you." And Isaac said to Esau (Genesis 27), "So that my soul may bless you before I die." And Rebekah said (Genesis 27), "So that I may bless you before the Lord before my death." And in the dream (Genesis 41), "Handsome in appearance and robust in form," and in the interpretation, it is not stated thus, but to Balaam (Numbers 22), it is said, "You shall not curse them at all, and indeed, you shall bless them." And in the words of Moses (Numbers 21), "And he sent messengers to Sihon, saying, 'Let me pass through your land; I will not turn aside into field or vineyard.'" But Moses changed it and said, "We will not pass through the field." And it is written (Exodus 32), "Now, leave Me alone, and let My anger flare up against them, that I may consume them." But Moses changed it and said, "Turn from Your burning anger and relent from this disaster against Your people." And there are many such instances. And behold, in the Ten Commandments (Exodus 20), "Remember" (Deuteronomy 5), "Observe" (Exodus 20), "You shall not covet" (Deuteronomy 5), "You shall not desire" (Exodus 20), "And any false oath" (Deuteronomy 5), "And any vain oath." The letters 'vav' (ו) in "Avnei" (אבני) are missing, and Moses changed it to have a 'vav' (ו). Also, "You shall not commit adultery" - this is an addition and a rebuke, and the intelligent one will understand.
...He selected and cleansed their various levels, one by one, so that instead of being directed towards evil... For initially included in the law of these levels was the production of evil, i.e. the measures of the creations when in a state of disrepair, for this is the state in which the creations later came forth down below too, as it is written: “And the earth was desolate and void” (Genesis 1:2). First it was created and afterwards destroyed. In other words, it was created full of evil, until the evil in it came forth and actually destroyed it by not allowing anything to exist. Afterwards – “And God said, Let there be light” (ibid. 3). This was when the creations started being sifted and cleansed one by one.
Accordingly, the first three Sefirot of Zeir Anpin were missing... For the first three Sefirot were not revealed in Zeir Anpin in order to show what develops out of strict Judgment if it is entirely alone without Imma’s mitigating influence. For in the later phases after the breaking of the vessels, this is something that no longer existed – i.e. Zeir Anpin is not found without the mitigating power of Imma, because even in the immature state (קטנות, katnut), Zeir Anpin still retains certain mental powers (מוחין, mochin). Thus the state of breakage was worse than the state of immaturity, for when the vessels were broken, the influence of Imma was not present at all, and as a result there was literal destruction, “formlessness and void” (Gen. 1:2).
It were better for him had he never been created in the world, and had he never taught the written Torah and oral Torah, for it is considered as if he had returned the world to formlessness and void (Gen. 1:2) and bequeathed poverty and length of exile to the world.
3. Therefore, as we have vocalized it, so do we find it in the prayer of Rabbi Nehunya. According to the words of a Kabbalist based on those revealed by angel, it is written as follows: "אבגיתץ" is vocalized with a patach and sheva, with the aleph, bet, and gimel vocalized with patach, and the yod with sheva, and the tav with patach and dagesh. "קרע שטן" the Qof with sheva, the resh with patach, the shin with sheva, and the tet with kamatz. "נגד יכש" in this way: the nun with sheva, the gimel with patach, the dalet with sheva, the yod with patach, and the kaf also with patach. "בטר צתג" the bet with sheva, the tet with patach, the tzadi with sheva, and the tav with patach. "חקבטנע" the chet with patach, the kuf with sheva, the bet with patach and dagesh, the tet with sheva and dagesh, the nun with patach, and the ayin without vocalization. "יגל פזק" the yod with sheva and dagesh, the gimel with patach without dagesh, the peh with dagesh and sheva, the zayin with patach, and the kuf without any vocalization. "שקוצית" is vocalized in this way: the shin with kamatz, the kuf with sheva, the vav with kamatz, and the tzadi with chiriq. This is its vocalization. It is known that the secret of the patach is a great secret to open from above the gates of complete mercies because it is complete mercies. And the secret of the kamatz (Psalms 87:10) "Kafatz (jump) with anger, his mercies," meaning if you vocalize it with kamatz, it jumps with anger, and be careful not to vocalize it with kamatz except to exact vengeance. In place of the sheva, use chiriq, and with it, you will achieve wondrous wonders. With patach, you will achieve the actions of mercies and open blessings until there is no more, as it is written (Malachi 3) "If I will not open for you the windows of heaven and pour out..." This is in relation to our matter. And now let us return to the explanation of the name, which is hinted at in the Sefirah of Gevurah, and its source is from the verse "In the beginning, God created" until the "bet" of "and the earth" (Genesis 1:1-2). Thus, Rabbi Shimon bar Yochai explained in the Tikunim, in Tikun 4, as follows: Rabbi Shimon stood on his feet and said, "Master of the Worlds, open my eyes to see them above. I will come in the Name of 42 letters, the name explained to know each letter and its arrangement. And they are 'In the beginning, God created the heavens and the earth. And the earth was formless and void.'" "בראשית ברא אלה ימאת הש מימואת הארצוה ארצהית התהווב." And they are: אבגיתץ קרע שטן נגדיכש בטרצתג חקבטנע יגלפזק שקוצית. Each letter has a saying, and each has a path. Ten sayings are they, and 32 paths, and all depend on "IYH," and this is "Ab" with 42 letters, acknowledging "YH," "IYH," in the calculation acknowledging "YH" ("YH" is Wisdom and Understanding, "A" is the higher Crown). And these are the seven Sefirot included in the seven names, and all are included in the seventh.
Similarly, if one breaks away from any fence or safeguards of the Sages might become defiled, since the safeguards that the Sages put up are for the sake of not letting the Chitzonim have space to enter the holiness. One who breaks away from the safeguard [of the Sages] will be bit by the snake, since he gives it place to enter by breaking the fence. This concept was brought in the Introduction of the Tikkunei Zohar: 262. “Thus, Yisrael should keep the Shabbat” (Shemot 31:16). This only daughter, Malchut, that is the safeguard to Yisrael each and every Shabbat. 263. And he, who desecrates the Shabbat, the Holy One, blessed be He, does not guard him. Furthermore, it says about it, “He who desecrates her should be put to death...” (Shemot 31:14). That means, anyone that places in her domain a profaned immoral maiden. As her domain is the border limits of Shabbat, similar to the limits and borders of the sea, as it says, “I placed sand (Heb. chol), a border limit to the sea” (Yirmeyah 5:22). MEANING FIXING THE DIVIDING CURTAIN, SO NO LIGHT WILL PASS FROM THE DIVIDING CURTAIN OF MALCHUT AND LOWER. 264. HE ASKS, Who is this border of the sea? AND ANSWERS. This is what is written, “And the number of the children of Yisrael will be like the sand (Heb. chol) of the sea (Heb. yam)” (Hoshea 2:1). MEANING TO SAY, THAT THE CHILDREN OF YISRAEL WATCH THEMSELVES NOT TO DRAW DOWN THE MOCHIN OF THE SHABBAT FROM ABOVE BELOW. And sea (Heb. yam) is only the Torah, THE MOCHIN IS CALLED TORAH. Whoever transgress over this, AND WISHES TO DRAW THE LIGHT FROM THE DIVIDING LINE AND LOWER, it is as if he returns the world to a shapeless and empty state. Therefore it is written proximate to this, BERESHEET – YERE – SHABBAT. The verse, “The earth was formless and empty” (Beresheet 1:2). 265. THIS EMENDATION, that like sand to the sea, MEANING NOT TO EXTEND THE MOCHIN FROM THE DIVIDING CURTAIN AND BELOW, IS like the ring that links the dog to the chain, whoever removes him from the chain causes many painful bites BY THE DOG THAT WILL BITE HIM. For this sake, did David say, “Save my soul from the sword, my special darling from the dog” (Tehilim 22:21). And this SPECIFIC DOG is Samael, who is seized in the collar chain, by the side of those who tie him up by the signpost of the Tefilin THAT IS CALLED OT (ENG. ‘SIGN’) and a strap on his arm, and is bound by two straps over his horns, SINCE SAMAEL is an ox, notoriously forewarned (with a liability to injure), ABOUT WHOM IT SAYS, “AND THE OX SHOULD BE STONED” (SHEMOT 21:29). Thus it has been explained that the domain of Shabbat and the sand of the sea are one aspect: to distance the Samech-Mem angel from the holiness, and anyone who penetrates the fence causes the Samech-Mem angel to bite him.
Included in the Teshuva for this sin is being cautious to keep the “sign” of Shabbat, the sign of Tefilin and the sign of Holidays. This is explained in the Tikkunei Zohar (63rd Tikkun): They are the upper Hei, the lower Hei, the Vav that is the Central Column that carries both of them, and the foundation of it all is the Yud, which is the Brit. Whoever uproots and lies with [the Brit], uproots everything and makes the Yud fall. This Yud is the Foundation Stone, and the worlds was founded from this Stone, and about it is written “The stone which the builders rejected became the corner-stone” (Psalms 118:22), and it is the foundation upon which everything is built. Whoever transgresses the sign of Shabbat, the sign of Tefilin, the sign of the Holidays, and the sign of the Brit Milah – it is as if he uproots it from its place and he returns the world to “Tohu Vavohu” (formless and void; Genesis 1:2).
Rabbi Berachiah said: It is written (Genesis 1:2), "The earth was Chaos and Desolation." What is the meaning of the word "was" in this verse? This indicates that the Chaos existed previously. What is "Chaos" (tohu)? Something that confounds (taha) people. What is "Desolation" (bohu)? It is something that has substance. This is the reason that it is called bohu, that is, "bo hu" — "it is in it."
This is because the formation of the luminaries is drawn from the great mercies-Rachamim above, in the secret of the verse, (Psalms 118:27) “HaShem is God-E”l HaShem-א״ל יהו״ה and He shines for us.” In contrast, the lights of fire-Me’orei HaAish-מאורי האש are drawn from the quality of Elohi”m-אלהי״ם, the quality of darkness-Choshech-חשך, about which it states, (Genesis 1:2) “Darkness-Choshech-חשך was upon the surface of the deep,” and, (Isaiah 45:7) “[I am the One] Who forms light-Yotzer Ohr-יוצר אור and creates darkness-Boreih Choshech-בורא חושך.” Thus, the quality of E”l-א״ל illuminates the darkness-Choshech-חשך included in the quality of Elohi”m-אלהי״ם, which is the secret of fire-Aish-אש. This then, is the meaning of the verse, (Numbers 6:25) “May HaShem-יהו״ה shine His face toward you and be gracious with you.” (That is, the great luminaries-Me’orot-מאורות (Genesis 1:14-19) shine from above to below, whereas the light of the lower fire-Aish-אש only shines in the dark-Choshech-חשך. That is, the judgements-Din of the fires-Aish of the title God-Elohi”m-אלהי״ם only shine in the darkness-Choshech-חשך of the night-Laylah-לילה (during exile) when the radiance of the “sun of HaShem-יהו״ה” (Psalms 84:12) is concealed. However, when the Great Name HaShem-יהו״ה, blessed is He, is revealed, meaning when “HaShem-יהו״ה shines His face” from Above, and “HaShem is God-E”l HaShem-א״ל יהו״ה, and He shines for us,” then “ of what use is the flame of a candle in broad daylight?” (Chullin 60b). In that case, His great light and illumination dims the light of the eyes of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, which is the quality of the title God-Elohi”m-אלהי״ם.)
This is the secret of the verse, (Genesis 1:2) “The earth was chaos and void, and darkness-Choshech-חשך was upon the face of the abyss, and the spirit-Ru’ach-רוח of God hovered upon the face of the waters-Mayim-מים.” You thus find that the wind-Ru’ach-רוח hovers between the fire-Aish-אש and the water-Mayim-מים. In the same manner, you will find that the Name HaShem-יהו״ה, blessed is He, is between Elohi”m-אלהי״ם and E”l-א״ל. What quality is the receptacle for them all? This is earth-Aretz-ארץ, as it states, “And the earth-v’HaAretz-והארץ was chaos and void etc.” In the same way, the receptacle for these three names; E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, is His title of Lordship-Adona”y-אדנ״י. That is, all sentences rendered in the Court of Law (Beit Din) of Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, are all given into the hands of the Lord-Adona”y-אדנ״י to conclude the rendering of judgment. You thus will find that His quality of Lordship-Adona”y-אדנ״י concludes rendering all the judgments below, in the lowly world, of what was decided Above. Whoever understands this will understand the secret of the verse, (Genesis 42:30) “The man, the Lord of the Land-Adoney HaAretz-אדנ״י האר״ץ, spoke harshly to us.” He also will understand the secret of the verse, (Joshua 3:11) “Behold, the Ark of the Covenant of the Lord of all the Earth-Adon Kol HaAretz-אדו״ן כל האר״ץ,” and will understand these matters according to their proper characteristics.
Now, because the first Wisdom-Chochmah-חכמה is the secret of the spreading and expression of thought (Machshavah) from Crown-Keter, therefore compared to everything that comes after it, it is immeasurable and limitless. About this the verse states, (Job 28:12; Also see Rabbeinu Bachaye to Genesis 1:2) “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” “From nothing-Me’Ayin-מאין” means from the spreading forth of thought (Machshavah) from the Crown-Keter. About this the verse states, (Job 28:23) “God-Elohi”m-אלהי״ם understands its way,” meaning that through Understanding-Binah (The name God-Elohi”m-אלהי״ם in this verse refers to the quality of Understanding-Binah, as explained in Gate Eight.) we enter to grasp the Upper Wisdom-Chochmah HaElyonah. The verse then continues, “and He-Hoo-הוא knows its place.” That is, “He-Hoo-הוא” refers to the secret of the Crown-Keter (This was discussed in Gate Five.) from which Wisdom-Chochmah is drawn. Therefore, He-Hoo-הוא certainly knows its place. This Wisdom-Chochmah is at the beginning of the expression of thought (Machshavah), at the beginning of emanation, about which the verse states, (Proverbs 3:19-20) “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה; He established the heavens with understanding-Tevunah-תבונה; through His knowledge-Da’ato-דעתו the depths were split.” However, we are not presently in the explanation of these verses.
2. “The spirit of God-Elohi”m-אלהי״ם.” (Genesis 1:2)
Be-REiShYT (In-the-beginning) etc. (Gen. 1:2) And the earth was formless and void... and they are: A-V-G Y-T-Tz Q-R-’A S-T-N N-G-D Y-Kh-Sh B-T-R Tz-T-G Ḥ-Q-B T-N-’A Y-G-L P-Z-Q Sh-Q-U Tz-Y-T. ‘Blessed be the Name of His glorious kingdom for ever and ever.’ (Liturgical, from Recital of the Shm’a)
And the prevention of blessings above causes: (Job 14:11) ... and the river becomes parched (ye-ḥerav) and dry. And thus they the sages have determined: (Bereishyt Rabbah 2:5) ‘The First Temple was destroyed – is alluded to by (Gen. 1:2) And the earth was formless and void...
The Second Temple was destroyed – is alluded to by (Gen. 1:2) ... and darkness upon the face of the deep...’
‘Thought’, which is ‘the human’, rides above all of them, and they are his chariot – like horses for people. The forces of the brain, are the ‘bones’ in the sacrificial-offering: (Ez. 37:7) ... and the bones came together, bone to its bone. The forces of the lung and the heart, are the ‘veins’, their connection and joining and movement, is the wind (ruḥa) of the wings of the lung, and it is: (Gen. 1:2) ... the spirit (ru-aḥ) of ELQYM, was hovering, upon the face of the water [Var. which is the brain] because the lung [Var. the head] is comprised of both-of-them, like a bird composed of water and land, and they are comprised of both-of-them.
"and the earth was uninformed and void" (Gen. 1:2) - [this fear comes] from the side of the tree of good and evil, and this is the empty land, the bad maidservant, similar to the four basic examples of damages, one of which is the pit, similar to the pit [bor] of Yosef, which is the Pit. "And the pit was empty, there is no water in it" (Gen. 37:24). The bad maidservant is the pit, and "the pit" is the male, and we tech regarding this "a boor [bor] cannot fear sin" (Avot 2:5), this is because this boor has no [true] fear of God.
"In the beginning God created the heavens and the earth" [Bereshit 1:1]. Six (שיתא) [probably referring to the six words in this verse after the word בראשית], Bereshit (בראשית) above them, all of them downward, and they hang from seven of the skull until the Glroy of Gloriousness. "And the earth" (והארץ)[Bereshit 1:2], the second [time "earth" is mentioned] is not in the calculation, and this has been said [before]. And from this one that/who had been cursed she/it went out, as is written: "from the field that HaShem had cursed" [Bereshit 5:29]. "was waste (תהו) and empty (בהו), and darkness over the deep, and the breath of God hovering over the waters" [Bereshit 1:2]. Thirteen [words does this verse contain in Hebrew, when the first word "And the earth" is not taken into account] hang in the thirteen of the Glory of Gloriousness.
Six thousand years are hanging on the original six, the seventh above them, which only itself has been strengthened. And all will be destroyed in twelve hours, as is written: "was waste (תהו) and empty (בהו) etc." [Bereshit 1:2]. He will posit for them thirteen with mercy [probably referring to the 13 attributes of mercy], and they are renewed in their original state, and all these six stand. Because it is written "created", and afterwards is written "was", because it "was" for sure. And in the end "waste and empty, and darkness" [Bereshit 1:2], "And only HaShem will be exalted on that day" [Isaiah 2:11].
Another matter, “toward the front of the candelabrum, the seven lamps shall illuminate” – you must not demean the candelabrum. (Do not think that the candelabrum is superfluous since God does not need the light.) That is: “For who scorns the day of small things? They will rejoice and see the tin lump of the plumb line in the hand of Zerubavel. These seven…” (Zechariah 4:10). “These” – these are the candelabrum. “Seven,” – these are the seven lamps, corresponding to the seven planets that “rove throughout the earth” (Zechariah 4:10). They are so dear, you must not demean them. This is why it is stated: “Toward the front of the candelabrum, the seven lamps shall illuminate” – so your inclination will not mislead you to say that He needs the light. See what is written regarding the windows: “There were narrowing windows for the cells and for their pillars from within…and likewise for the halls…like those windows [kehaḥalonot]” (Ezekiel 40:16, 25). Kaḥalonot is not written here, but rather kehaḥalonot, (This is an allusion to the fact that they shall be opaque (kehot), that light would not enter through them.) that they shall be wide from without and narrow from within, so they can cause the light to emerge outward. Rabbi Berekhya HaKohen said in the study hall of Rabbi: This lightning is a product of the supernal fire, and it emerges and illuminates the entire world, as it is stated: “The likeness of the creatures, their appearance was like fiery coals, burning like the appearance of torches…and from the fire, lightning would emerge” (Ezekiel 1:13), and illuminate the entire world, and I need your light? Why, then, did I say it to you? It is in order to elevate you. Rabbi Ḥanina said: The Holy One blessed be He said: ‘The eyes that you possess have in them white and black, and you do not see through the white, but rather, through the black. If your eyes, that have in them black and white, you see only through the black, the Holy One blessed be He, who is completely light, does He need your light?’ Another matter, “toward the front of the candelabrum” – flesh and blood kindles from a kindled lamp. Could he, perhaps, kindle from darkness? It is stated: “Darkness upon the face of the deep” (Genesis 1:2). What is written thereafter? “God said: Let there be light” (Genesis 1:3). [God said:] ‘From the darkness I produced light, and I need your light? I said it to you only to elevate you: “to kindle a lamp continually”’ (Exodus 27:20).
“The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year of their exodus from the land of Egypt, saying” (Numbers 1:1). “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “[Your righteousness is like the mighty mountains]; Your justice is like the great depths” (Psalms 36:7). (“Great depths” refers to punishment of the wicked.) Rabbi Meir said: It is analogized to the righteous in their abode, and it is analogized to the wicked in their abode. It is analogized to the righteous in their abode: “In a good pasture I will herd them, and on the mountains of the height of Israel will be their grazing place” (Ezekiel 34:14). It is analogized to the wicked in their abode: “So said the Lord God: On the day that it descended to the grave I caused mourning; I covered the depths for it” (Ezekiel 31:15). With what are the wicked covered when they descend to the grave? It is with the depths. Ḥizkiya bar Rabbi Ḥiyya said: This vat, with what does one cover it? It is with an earthenware vessel, what it is from; just as it is from earthenware, so one covers it with earthenware. So it is with the wicked. What is written in their regard? “Their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). Because [their actions] are dark, the Holy One blessed be He sends them down to the grave, which is dark, and covers them with the depths that are dark, as it is stated: “And darkness upon the surface of the depths” (Genesis 1:2). That is, “Your righteousness is like the mighty mountains” – the righteousness that you bring upon the world is as conspicuous as these mountains. “Your justice is like the great depths” – the justice that You perform in this world; “the great depths” – just as the depths are concealed, so the justice that you effect is concealed. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Av. When He shows it to Ezekiel, He shows it to him on the first of the month. (The prophecy in Ezekiel 26:1–2 references the destruction of Jerusalem. The date the midrash gives is the first day of the month, but it does not mention which month. The midrash is stating that God showed the Destruction to Ezekiel on a different day than it actually occurred.) Why? It was so as not to reveal on which day it was destroyed. However, when He comes to exalt Israel, he reveals: which day, which place, which month, which year, which era: “[The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year] of their exodus from the land of Egypt, saying” (Numbers 1:1). What did He say to them? “Take a census of the entire congregation of the children of Israel” (Numbers 1:2).
“These are [eleh] the outgrowths of the heavens [when they were created, on the day that the Lord God made the earth and the heavens]…” – Rabbi Abahu said: Everywhere eleh is stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it says eleh, it excludes what preceded it. What, then, does it exclude? Emptiness, disorder, and darkness. (The state that preceded the creation of the earth and the heavens (Genesis 1:2).)
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter. (One verse puts the order as “God created the heavens and the earth” (Genesis 1:1), but another has the opposite: “On the day that the Lord God made earth and the heavens” (Genesis 2:4). Which is the true chronological order?) These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1). According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4). (The earth first, then the heavens.) Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26). Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai, ("God created the heavens and the earth” (Genesis 1:1).) from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was. Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].” In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.” Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another. In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42). This teaches that the three of them are equal in importance to one another. In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another. In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12). (The citation in the Midrash is actually an amalgam of these two verses.) This teaches that both of them are equal in importance to one another. In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another. In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father. In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.
Rav Huna began in the name of bar Kapara: “May they be silenced [te’alamna], those lying lips [that speak harsh words against the righteous one with arrogance and contempt]” (Psalms 31:19) – may they be bound up, may they become mute, may they be silenced. (The word te’alamna can have all these three meanings, as the Midrash goes on to show.) May they become mute – as it says: “Who gives a mouth to a person, or who renders one mute [ilem] or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). And [may they be bound up,] as it says: “Behold, we were binding [me’alemim] sheaves in the field and behold, my sheaf arose” (Genesis 37:7). May they be silenced – that is its plain sense. (That is the literal translation of te’alamna.) “That speak…against the Righteous One” (Psalms 31:19) – [this refers to] Him of eternal life. (The “righteous one” refers to God.) “Harsh words [atak]” (Psalms 31:19) – matters that He concealed [shehe’etik] from His creations. (They speak out loud and expound on the secrets of Creation.) “With arrogance” (Psalms 31:19) – this is an expression of bewilderment: (Can it be that someone would do such a thing out of arrogance?) [Do they do this] in order to boast arrogantly: I am expounding the act of Creation? “And contempt” (Psalms 31:19) – this [too] is an expression of bewilderment: Is it in order to show contempt for My honor? As Rabbi Yosei bar Ḥanina said: Anyone who attains honor through the degradation of another person has no portion in the World to Come; how much more so is this so regarding the honor of the Omnipresent. What is written following this? “How great is the goodness You have in store for those who fear You” (Psalms 31:20) – for those who fear You, but not for those who demean the [awesome] fear of You. They will not be included in: “How great is the goodness.” The way of the world is that when a flesh-and-blood king builds his palace in [a location that had been] a place of sewers, a place of refuse, and a malodorous place, anyone who comes and says: ‘This palace was built in a place of sewers, a place of refuse, and a malodorous place,’ is this not an insult? So, too, anyone who comes and says: ‘This world was created from emptiness and disorder,’ is this not an insult? This is a rhetorical question. Rav Huna said in the name of bar Kapara: Were the matter not written explicitly it would not have been possible to say it: “In the beginning, God created” (Genesis 1:1) – from what? “The earth was emptiness and disorder” (Genesis 1:2).
A certain philosopher once asked Rabban Gamliel, saying to him: ‘Your God is a great artist, however he found many excellent raw materials that helped him: Emptiness, disorder, darkness, wind, water, and depths.’ He said to him: ‘May the spirit of that man depart from him; regarding all of them, creation is written.’ (God did not “find” these materials; He created them Himself.) Emptiness and disorder, as it is stated: “Who makes peace and creates evil” (Isaiah 45:7). Darkness, “who forms light [and creates darkness]” (Isaiah 45:7); water, “Praise Him, heavens on heavens, and the water [above the heavens]” (Psalms 148:4). Why? “For He commanded and they were created” (Psalms 148:5). Wind, “For behold, He forms mountains and creates wind” (Amos 4:13); depths, “when there were no depths, I generated” (Proverbs 8:24).
“The earth was emptiness and disorder, and darkness was upon the face of the depths, and the spirit of God hovered over the surface of the water” (Genesis 1:2). “The earth was emptiness and disorder [tohu vavohu]” – Rabbi Berekhya began: “Even a boy is recognized through his deeds” (Proverbs 20:11) – Rabbi Berekhya said: While the plant was still immature, it produced thorns. (This is a saying. Even before the plant produces flowers or seeds, it begins to produce small thorns, foreshadowing the deleterious nature of the plant in the future. ) This is what the prophet would one day prophesy in its regard: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23).
Rabbi Abahu and Rabbi Yehuda bar Simon, Rabbi Abahu said: This is analogous to a king who purchased two slaves for himself, both of them with one bill of sale and with one sum. He decreed for one of them that he should be supported from the royal treasury, and for the other that he would have to toil to eat. That one sat, bewildered and astonished [toheh uvoheh]. He said: ‘Both of us were purchased with one bill of sale and one sum, yet this one is supported from the royal treasury, and I, if I do not toil, I do not eat?’ So, too, the earth sat bewildered and astonished. It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings are sustained from the radiance of the Divine Presence; as for the terrestrial beings, if they do not toil they do not eat.’ Rabbi Yehuda bar Simon said: It is analogous to a king who purchased two maidservants, both of them with one bill of sale and with one sum. He decreed for one of them that she should not depart from the palace, and for the other he decreed banishment. That maidservant sat bewildered and astonished [toha uvoha]. She said: ‘Both of us were purchased with one bill of sale and one sum, and this one does not go out and depart from the palace, but for me he decrees banishment?’ So, too, the earth sat bewildered and astonished [toha uvoha]. It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings live forever and the terrestrial beings die.’ That is why “the earth was emptiness and disorder [tohu vavohu].” Rabbi Tanḥuma said: It is analogous to the son of a king, who was sleeping in his cradle, and his wet nurse was bewildered and astonished [toha uvoha], as she knew that she would ultimately receive her punishment on his account. (When the child misbehaves, the nurse is blamed. Even before the child awoke this thought troubled her.) So, the earth foresaw that it was destined to receive its punishment on account of man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17). That is why “the earth was emptiness and disorder [tohu vavohu].”
Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness. “And disorder” – this is Cain, who sought to restore the world to emptiness and disorder. “And darkness” – this is the generation of Enosh, (They profaned God’s name (Genesis 4:26; Bereshit Rabba 23:7). ) based on the verse: “Their actions are in the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15). “Upon the face of the depths” – this is the generation of the Flood, as it is stated: “On that day all the wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God was hovering over the surface of the water” – based on the verse: “God passed a wind [ruaḥ] over the earth” (Genesis 8:1). (Ruaḥ, too is an allusion to the Flood.) The Holy One blessed be He said: ‘Until when will the world conduct itself in darkness? (In the darkness of idol worship.) Let some light come.’ “God said: Let there be light” (Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused [he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir, (Spelled with an ayin, meaning roused.) but rather, he’ir. (Spelled with an alef, meaning illuminated.) “God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5). “God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau; (The period of Esau’s waning power.) “and it was morning” – the morning of Jacob. (The period of Jacob’s rising power.) “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7). (This is an allusion to the ultimate redemption, when Jacob’s ascendance over Esau will be asserted.) Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur. (Even in this world there is one day when there is light for Jacob and darkness for the forces of evil.)
Rabbi Shimon ben Lakish interpreted the verses regarding the [four] kingdoms. (The kingdoms that subjugated Israel, as described in Daniel chapters 2 and 7, and identified by the Rabbis as Babylonia, Media, Greece and Edom (Rome was seen as the descending from Edom).) “The earth was emptiness” – this is the Babylonian kingdom, as it is stated: “I have seen the land, and behold, it was emptiness and disorder” (Jeremiah 4:23). “And disorder [vavohu]” – this is the Median kingdom, [as it is stated:] “They hastened [vayavhilu] to bring Haman” (Esther 6:14). “And darkness”– this is the Greek kingdom, which darkened Israel’s eyes with their edicts, as they used to say to them: ‘Write on the horn of a bull that you have no portion in the God of Israel.’ “Upon the face of the depths” – this is the evil kingdom [Edom], which cannot be calculated, (Its great size and power are beyond calculation.) like the depths; just as the depths cannot be calculated, so is it with [the wickedness of] the wicked. (The text was altered due to censorship. The original reading was: So, too, the evil kingdom.) “And the spirit of God was hovering” – this is the spirit of the messianic king, (Who will follow triumphantly after the four kingdoms of subjugation.) as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). By what merit will it [the Messianic kingdom] come? “Hovering over the surface of the water” – by the merit of repentance, that is likened to water, as it is stated: “Pour out your heart like water [before the face of the Lord]” (Lamentations 2:19). Rabbi Ḥagai said in the name of Rabbi Pedat: A covenant is made with the water, that even when the weather is hot, the wind blows over it. (To cool it off. This is why the word for “hovered” is written meraḥefet, in the present tense.) It happened once that Rabbi Shimon ben Zoma was sitting, entranced in thought. Rabbi Yehoshua passed and greeted him once, twice, but he did not answer him. The third time, he answered him with a start. He said to him: ‘Ben Zoma, where were your thoughts?’ He said to him: ‘I have been contemplating.’ He said to him: ‘As the heavens and the earth are my witnesses, I shall not move from here until you inform me where your thoughts were.’ He said to him: ‘I was looking at the act of Creation, and [I saw that] between the upper waters and the lower waters there were only two or three fingerbreadths. “The spirit of the Lord was blowing” is not written, but rather, “was hovering” – like a bird that flaps its wings, (As it hovers over its nest.) they touch [the nest] but do not quite touch.’ Rabbi Yehoshua turned and said to his disciples: Ben Zoma is gone. (Having experienced such supernal revelations, he is no longer of this world. ) Not even a few days passed with ben Zoma still in the world.
Rabbi Abahu and Rabbi Ḥiyya the Great, Rabbi Abahu said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. That is what is written: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6). (See Bereshit Rabba 8:4.) “The earth was emptiness and disorder” – these are the actions of the wicked. “God said: Let there be light” – these are the actions of the righteous. But I do not know which He desires, whether it is the actions of these, or the actions of those. When it is written: “God saw the light, that it was good” (Genesis 1:4) – this shows that He desires the actions of the righteous, and does not desire the actions of the wicked. Rabbi Ḥiyya the Great said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the Temple built, destroyed, and rebuilt. “In the beginning God created [the heavens and the earth]” – that indicates [the Temple] being built, as it says: “To plant the heavens and to lay the foundation of the earth and to say to Zion: You are My people” (Isaiah 51:16). “The earth was emptiness and disorder” – that indicates [the Temple] destroyed, just as it says: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). “God said: Let there be light” – that indicates [the Temple] being built and perfected in the future, as it says: “Arise, shine, for your light has come” (Isaiah 60:1), and it is written: “For, behold, the darkness will cover the earth, and nations, a fog; but upon you the Lord will shine and His glory will be seen upon you” (Isaiah 60:2).
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” (Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.?) – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. (The creations on the first day were more significant than the others, and in that sense it is unique.) Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. (It was the only day on which God was truly “one,” as on the second days there were already angels.) This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; (This is what God did on the second day (Genesis 1:6–7).) He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” (Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.) But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). (The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). ) Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, (That is, two conjoined bodies, male and female.) and [subsequently] He sawed him in two (Separating the female part from the male part.) and made [for] him two backs, (Where they had previously been joined together.) a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). (This line is misplaced here and belongs in section 1, as indicated there.) Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last (The Hebrew text says “first,” but Rashi emends the text.) day, and first [kedem] among the acts of creation on the last day. (Adam’s spirit was created as the first act of the last day, and his body was created as its final act.) This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. (As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).) Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
“God blessed them and God said to them: Be fruitful and multiply, and fill the earth and subdue it, and dominate over the fish of the sea, and over the birds of the heavens, and over every living creature that crawls upon the earth” (Genesis 1:28). “And dominate over the fish of the sea” – Rabbi Ḥanina said: If they merit it, [they will] dominate [redu], but if not, they will fall [yeredu]. (They will become victims to the predations of animals.) Rabbi Yaakov of Kefar Ḥanin said: One who fulfills “in our image, in our likeness – “And dominate”; those who do not fulfill “in our image, in our likeness” – they will fall [yeredu]. Rabbi Yaakov of Kefar Ḥanan said: Let the one who is “in our image, in our likeness” (Man.) come “and dominate” the one who does not resemble being “in our image, in our likeness.” (The animals.) “God blessed them” – there we learned: A virgin should marry on a Wednesday and a widow on a Thursday.” (Ketubot 2a.) Why? It is because a blessing [for fertility] is written in connection with these days. But, is it not so, that a blessing [for fertility] is written only in connection with Thursday and Friday? (Genesis 1:22 and 1:28.) Bar Kapara said: Wednesday means on the eve of Thursday, and Thursday means on the eve of Friday. (The marriage that takes place during the day is consummated at night.) Rabbi Elazar in the name of Rabbi Yosei Ben Zimra: “[Be fruitful and multiply, and fill the earth] and subdue it” [vekhivshuha] (Plural.) – it is written [as if it should be read] vekhovshah (Singular.) – the man alone is commanded regarding procreation, but not the woman. Rabbi Yoḥanan ben Beroka says: Both the man and the woman [are commanded]. Regarding both of them it says: “God blessed them […and said: Be fruitful, and multiply…].” Vekhivshuha – it is written [as if it should be read] vekhovshah (Meaning: And subdue her.) – the man restrains his wife so she should not go out in public, (In an inappropriate manner.) as any woman who goes out in public will ultimately falter. From where do we derive it? It is from Dina, as it is stated: “Dina went out” (Genesis 34:1) – and she ultimately faltered. That is what is written: “Shekhem saw her…” (Genesis 34:2). Rabbi Yirmeya, Rabbi Abahu, and Rabbi Yitzḥak bar Maryon in the name of Rabbi Ḥanina: The halakha is in accordance with Rabbi Yoḥanan. (Rabbi Yoḥanan ben Beroka.)
On the first day of creation God produced ten things: the heavens and the earth, Tohu and Bohu, light and darkness, wind and water, the duration of the day and the duration of the night.
(Numb. 3:15:) ENROLL THE CHILDREN OF LEVI…. This text is related (to Ps. 68:7 [6]): GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. A certain matron (Lat.: matrona.) asked R. Jose ben Halafta: In how many days did the Holy One create the world? He said to her: In six days, as stated (in Exod. 31:17): FOR IN SIX DAYS THE LORD MADE . (Tanh., Numb. 1:16; Gen. R. 68:4; Lev. R. 8:1; Numb. R. 3:6; PRK 2:4; below, Numb. 9:9; cf. above, Gen. 1:2.) She said to him: Ever since the world was created, what does he do? He sits arranging marriages and issuing decrees. So he says so-and-so shall marry so-and-so. It is so stated (in Ps. 68:7 [6]): GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. Who was this ? This was Amram and his wife was Jochebed, since through their merit the Holy One brought Israel out of Egypt, where they had been enslaved to clay and bricks. (The Exodus theme is suggested by what follows in Ps. 68:7 [6]): HE BRINGS OUT THE PRISONERS INTO PROSPERITY, Cf. M. Pss. 68:4.) What did the Holy One do? He married Jochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests. It is therefore stated (ibid.): GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. The Holy One said: In as much as this tribe is accustomed to be raising up redeemers, go and number them. (Numb. 3:15:) ENROLL THE CHILDREN OF LEVI….
(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. R. Meir said: is speaking allegorically about the righteous in their dwelling, and it is speaking allegorically about the wicked in their dwelling. (Above, in Tanh. (Buber), Gen. 2:8; Lev. 8:7; Gen. R. 33:1; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1; Tanh., Lev. 8:5 (some texts); cf. Tanh., Numb. 1:1.) It is speaking allegorically about the righteous (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, {AND IN A PASTURE OF OIL} [AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL] SHALL BE THEIR FOLD. It speaks allegorically about the wicked (in Ezek. 31:15): THUS SAYS THE LORD {GOD}: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP. With what are the wicked covered, when they go down to Gehinnom? (Above, Exod. 3:2; Tanh., Exod. 3:2.) WITH THE DEEP. Hezekiah bar Hiyya said: In the case of a vat, with what does one cover it? With a lid of clay, since is of clay. For that reason one covers it with a lid of clay. Similarly in the case of the wicked, it is written of them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. For that reason they are darkened before the Holy One. (See above, Gen. 1:19.) So he brings them down to Sheol, which is darkness, and covers them with the deep, which is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP.
Another interpretation (of Numb. 8:2 cont.): IN FRONT OF THE MENORAH. Flesh and blood lights a lamp from a burning lamp. Could one light a lamp from the darkness? The Holy One, however, did make a lamp give light from the darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. What is written after that (in vs. 3)? THEN GOD SAID: LET THERE BE LIGHT. Since I have brought light out of the darkness, do I have need for your light? So why did he say ? Simply for the sake of your exaltation (rt.: 'LH), (in the words of Exod. 27:20) TO SET UP (rt.: 'LH) AN EVERBURNING LAMP.
(Exod. 10:21:) STRETCH OUT YOUR HAND TOWARD THE HEAVENS …. Where did the darkness come from? R. Judah and R. Nehemiah disagree. (Tanh., Exod. 3:2; Exod. R. 14:2.) R. Judah says: From the darkness above, as stated (in Ps. 18:12 [11]): HE MADE DARKNESS HIS HIDING PLACE. R. Nehemiah says: From the darkness of Gehinnom, as stated (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF . (Cf. M. Pss. 18:16.) R. Joshua ben Levi said: In three places we hear that a person makes known his teaching near to his death. Thus it is stated (in Prov. 22:20–21): TO MAKE KNOWN TO YOU FAITHFUL AND TRUE WORDS, IN ORDER FOR YOU TO ANSWER TRUE WORDS TO THOSE WHO SENT YOU? So also Solomon said (in Eccl. 12:13): THE END OF THE MATTER WHEN EVERYTHING HAS BEEN HEARD: What (in Job 10:22) is the meaning of THE SHADOW OF DEATH < WITHOUT ORDER>? When someone is in the shadow of death, he puts his teaching in order. R. Tanhuma bar Abba [said]: When one comes to pass away, his ministering angels say (Ps. 68:35 [34]) to him: ASCRIBE POWER TO GOD…. So also it says (in Ezek. 31:15): THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, . Ergo (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF . R. Judah says: With what are the wicked covered when they go down to Sheol? (Below, Numb. 1:1.) With darkness. Hezekiah said: In the case of a vat, with what does one cover it? With a lid of earthenware, of the same material. (Tanh., Exod. 3:2, and Exod. R. 14:2 identify Hezekiah as Hezekiah b. Rabbi. Cf. Tanh. (Buber), Gen. 2:8; Tanh., Lev. 8:5; Gen. R. 33:1; Lev. R. 27:1; and PRK 9:1 which attribute the parable to various authorities, all of whom bear the name Judah.) Just as is of earthenware, so one covers it with nothing but earthenware. So it is with the wicked. What is written about them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS…. And therefore the Holy One brings them down to Sheol, which is darkness, and covers them with the deep, for it is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. Here is the same darkness which came upon Egypt. It came from the midst of Gehinnom. And how thick was this darkness? (Exod. R. 14:1.) Our masters have said: As thick as a denarius (A standard coin of gold or silver. Originally a Roman silver coin of 3.8 grams first minted in 268 BCE, its value varied from place to place and from age to age. In general a gold dinarius was worth twenty-four times that of a silver dinarius.) of Gordianus {i.e., the name of a place}, EVEN (according to Exod. 10:21) A DARKNESS THAT CAN BE FELT.
Now all the plagues which the Holy One brought upon the Egyptians, he is going to bring upon Edom (i.e., Rome). It is so stated (in Is. 23:5): THEY SHALL TREMBLE AT THE REPORT OF TYRE (TsR). (Although the Buber text reads TsWR, the midrashic interpretation here requires TsR, which is the reading of the Masoretic text.) R. Eleazar has said: When Tyre is written with a vowel letter (i.e., TsWR), what is written is speaking about the region of Tyre. But in every place in which it is written as TsR without the W, what is written is speaking about this wicked Roman Empire, because it is oppressing Israel (rt.: TsRR). (Tanh. (Buber), Exod. 2:15; Tanh., Exod. 2:13; 3:4; Exod. R. 9:13; PRK 7:11; PR 17:8.) In Egypt he brought the plague of blood upon them. So also shall it be in Edom (i.e., Rome), as stated (in Joel 3:3–4 [2:30–31]): THEN I WILLSET PORTENTS IN THE HEAVENS AND ON THE EARTH: BLOOD, FIRE, AND THE MOON INTO BLOOD. In Egypt he brought frogs upon them because their voice (qol) was strong. So also shall it be in Edom, as stated (in Is. 66:6): A SOUND (qol) OF TUMULT FROM THE CITY, . In Egypt he brought gnats upon them. [So] also shall it be in Edom, [as stated] (in Is. 34:9): ITS (The pronoun refers to Edom.) STREAMS SHALL BE TURNED TO PITCH AND ITS DUST TO BRIMSTONE DUST can only mean gnats, just as it says (in Exod. 8:12 [16]): AND STRIKE THE DUST OF THE EARTH, AND IT SHALL BECOME GNATS < THROUGHOUT THE LAND OF EGYPT > …. In Egypt he brought swarms of flies ('RWB, rt.: 'RB) upon them. So also shall it be in Edom, as stated (in Is. 34:11): BUT THE PELICAN AND THE BITTERN SHALL POSSESS IT (i.e., Edom), [EVEN THE OWL AND THE RAVEN ('WRB, rt.: 'RB) SHALL DWELL IN IT.] In Egypt he brought pestilence upon them. So also shall it be in Edom, as stated (in Ezek. 38:22): I WILL ENTER INTO JUDGMENT AGAINST HIM WITH PESTILENCE. In Egypt he brought boils upon them. So also shall it be in Edom, as stated (in Zech. 14:12): AND THIS SHALL BE THE PLAGUE…: THEIR FLESH SHALL ROT AWAY. In Egypt he brought hail upon them. So also shall it be in Edom, as stated (in Ezek. 38:22): AND I WILL POUR TORRENTIAL RAIN, HAILSTONES <… UPON HIM…>. In Egypt he brought locusts upon them. So also shall it be in Edom, as stated (in Ezek. 39:17): SON OF MAN,[… ] SAY TO EVERY WINGED BIRD < AND TO EVERY LIVING CREATURE OF THE FIELD: ASSEMBLE, COME AND GATHER>…. In Egypt he brought darkness. So also shall it be in Edom (in Is. 34:11, cont.): AND HE SHALL STRETCH OVER IT THE MEASURING LINE OF THE EMPTINESS . (The Hebrew words for EMPTINESS and NOTHINGNESS echo the VOID AND WITHOUT FORM in Gen. 1:2.) In Egypt he smote their first-born. So also shall it be in Edom, as stated (in Ezek. 32:30): THERE ARE ALL THE PRINCES OF THE NORTH . R. Meir says (citing Is. 34:7, which refers to Edom): AND THE WILD OXEN SHALL COME DOWN WITH THEM…. (Cf. Codex Vaticanus Ebr. 34 which adds the interpretation that these WILD OXEN (re’emim) are the Romans.) Just as in Egypt, when he had exacted retribution from their gods, he afterwards exacted retribution from them; in Edom (rt.: 'DM) also, when he has exacted retribution from their prince, he shall afterwards exact retribution from them. It is so stated (in Is. 24:21): AND IT SHALL COME TO PASS IN THAT DAY THAT THE LORD SHALL PUNISH THE HOST OF HEAVEN IN HEAVEN AND THE KINGS OF THE EARTH (rt.: 'DM) {IN} [ON] THE EARTH (rt.: 'DM).
Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Ishmael and R. Aqiva < differ > {say}: [R. Ishmael says:] Since the righteous (rt.: TsDQ) carry out the Torah, which was given from THE MOUNTAINS OF GOD, [the Holy One treats them with a charity (rt.: TsDQ) LIKE THE MOUNTAINS OF GOD. But since the wicked do not carry out the Torah, which was given from THE MOUNTAINS OF GOD,] the Holy One deals strictly with them, even unto the great deep. There are a lot of interpretations for this verse, but in order not to be tiresome, < I am stopping here >. (As Buber explains in his note, these words from the copyist explain his omitting the rest of the section. Buber has filled in the following bracketed section from parallel texts, mainly from Tanh., Lev. 8:5.) [R. Aqiva says: The Holy One is as strict with the former as with the latter. From the righteous he collects for a few evil works which they have committed in this world, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them for the few good works that they have done in this world, in order to punish them in the world to come. Rabbi Meir says: < Scripture > has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode. (Above, Gen. 2:8, and the note there.) It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD. And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15): THUS SAYS THE LORD GOD: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN (he'evalti); I COVERED HIM WITH THE DEEP. The Written Text is "I led" (hovalti) (not I CAUSED… TO MOURN [he'evalti]). (Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him < into Gehinnom >.) R. Judah bar Ammi told a parable: One does not make a cover for a vat of silver, gold, bronze, iron, [or of lead], but of clay, because that is a material of the same sort. Similarly, the Holy One said: Gehinnom is darkness, as stated (in Ps. 35:6): LET THEIR PATH BE DARKNESS AND SLIPPERINESS, WITH THE ANGEL OF THE LORD PURSUING THEM. Moreover, the deep is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. And the wicked are darkness, as stated (in Is. 29:15): FOR THEIR WORKS ARE IN DARKNESS; SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US? So let darkness come and cover darkness, just as you have said (in Eccl. 6:4): FOR IT COMES IN VANITY AND GOES IN DARKNESS; EVEN ITS NAME IS COVERED IN DARKNESS.]
(Nume. 32:1:) MUCH LIVESTOCK. This text is related (to Ps. 75:7–8 [6–7]): FOR IT IS NOT FROM THE EAST OR FROM THE WEST OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim), FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. What is the meaning of (Ps. 75:7 [6]:) FOR IT IS NOT FROM THE EAST (rt.: MTs') OR FROM THE WEST? (Tanh., Numb. 9:6; Numb. R. 22:8.) It is not from the fact that, when a person works hard by going out (rt.: MTs') for trade and traveling from east to west, he becomes wealthy. Even if one sails away in ships to go from east to west and returns over wildnesses and over mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7 [6], cont.:) OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim)? R. Abba (According to Tanh., Numb. 9:6; and Numb. R. 22:8, this sage was R. Abba of Serungaya (near Tiberias).) says: Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things. So what does the Holy One do? He takes from one and gives to another. A certain matron asked R. Jose ben Halafta: In how many days did the Holy One create his world? He said to her in six days. (Above, Numb. 1:18; Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6; cf. above, Gen. 1:2.) She said to him: And what has he been doing since that time? He said to her: He sits down and makes ladders for raising up one and putting down another. You yourself know that, when he wanted the children of Reuben and Gad to become wealthy, he brought down the Midianites at their hand. What is written (in Numb. 31:9)? THEN THE CHILDREN OF ISRAEL TOOK THE WOMEN [AND CHILDREN] OF THE MIDIANITES CAPTIVE, [AND ALL THEIR CATTLE, ALL THEIR LIVESTOCK,] . Then after that (Numb. 32:1:) NOW THE CHILDREN OF REUBEN HAD MUCH LIVESTOCK. Ergo (in Ps. 75:8 [7]): FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. And who is wealthy? One who is happy with his lot, as stated (in Ps. 128:2): YOU SHALL EAT THE PRODUCE OF YOUR HANDS; YOU SHALL BE HAPPY, AND IT SHALL GO WELL WITH YOU.
R. Abbahu said: Wherever THESE is used, it cancels what precedes; and wherever AND THESE is written, it adds to what precedes. (Gen. R. 12:3; Exod. R. 30:3.) It is written (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS < AND THE EARTH. > What did cancel? It canceled (Gen. 1:2:) AND THE EARTH WAS VOID AND WITHOUT FORM WITH DARKNESS. And so (in Exod. 21:1): AND THESE ARE THE ORDINANCES adds to what precedes (i.e., Exod. 15:25): THERE HE ESTABLISHED FOR THEM A STATUTE AND AN ORDINANCE….
(Gen. 8:1, cont.:) AND GOD CAUSED A WIND TO PASS < OVER THE EARTH >. {Which wind? The Holy One passes over the wind} [Which one? The Holy One caused a wind to pass over the earth] and over the waters. Thus he restored them just as they were at their beginning. It is so stated (ibid.): AND GOD CAUSED A WIND TO PASS OVER THE EARTH, [AND THE WATERS SUBSIDED]. It is also written (in Gen. 1:2): AND THE WIND OF GOD WAS HOVERING OVER FACE OF THE WATERS. That very wind he caused to pass over them, and immediately they settled down.
Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, < AND YOU HAVE LAID YOUR HAND UPON ME >. The text speaks of the first Adam. (Tanh., Lev. 4:1; cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) [R. Johanan] said: It is written about him that there were two creations. There is a double Y (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them < only > one formation is written (without a double Y in Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD < AND ALL THE BIRDS OF THE HEAVENS >. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. R. Eleazar ben Pedat says: BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam's soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (adam) BECAME A LIVING SOUL. Hence, BEFORE < refers > to the < first > event of the sixth day, and BEHIND < refers > to the sixth day, since < the Holy One > was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. (Ber. 61a; ‘Eruv. 18a.) Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother's belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS SHALL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, < only > after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.
(Numb. 3:15:) “Enroll the Children of Levi….” This text is related (to Ps. 68:7), “God causes individuals to dwell in a home.” A certain matron (Lat.: matrona.) asked R. Jose ben Halafta, “In how many days [did the Holy One, blessed be He, create the world?” He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six days the Lord made heaven and earth.’” (Gen. R. 68:4; Lev. R. 8:1; Numb. R. 3:6; PRK 2:4; below, Numb. 9:9; cf. above, Gen. 1:2.) She said to him, “Ever since the world was created, what does He do?” “He sits [there] arranging marriages and issuing decrees. So He says, ‘So-and-so shall marry so-and-so.’” (Ps. 68:7), “God causes individuals to dwell in a home.” Who are they? This was Amram and his wife Yochebed, since through their merit the Holy One, blessed be He, brought Israel out of Egypt, where they had been enslaved with clay and bricks. (The Exodus theme is suggested by what follows in Ps. 68:7): HE BRINGS OUT THE PRISONERS INTO PROSPERITY, Cf. M. Pss. 68:4.) What did the Holy One, blessed be He, do? He married Yochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests. It is therefore stated (ibid.), “God causes individuals to dwell in a home.” The Holy One, blessed be He, said, “In as much as this tribe is accustomed to be raising up redeemers, go and number them.” (Numb. 3:15:) “Enroll the Children of Levi….” But it is written in another place (i.e., in Numb. 1:49), “However, you shall not enroll the tribe of Levi, nor shall you take a census of them.” (Cf. Numb. R. 3:7.) When Israel had made the calf, what is written there (in Exod. 32:26)? “So Moses stood up in the gate of the camp and said, ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” Hence the Holy One, blessed be He, said to Moses, (in the words of Numb. 3:15), “Enroll the Children of Levi.” R. Judah bar Shallum said, “The Holy One, blessed be He, is accustomed to numbering [the children of] this tribe in every case while they are young. (Numb. R. 3:8.) How is it shown? When the Holy One, blessed be He, told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found [to number] sixty-six, as stated (in Gen. 46:26), “And all the souls of the House of Jacob that came that came to Egypt… were sixty-six.” [In addition were] Joseph's two sons, plus Joseph, for a total of seventy minus one. But it says (in vs. 27), “all the souls of the House of Jacob, which came to Egypt, were seventy.” R. Levi said that R. Samuel bar Nahman said, “The Holy One, blessed be He, customarily numbers this tribe while they are in their mother's womb.” (Gen. R. 94:9 and M. Pss. 92:12.) R. Berekhyah the Priest said, “There is not enough resin to flow out before they collect it. (Rt.: SPG; cf. the Gk.: spoggos (“sponges”).) So it was in the case of Jochebed. Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her.” Resh Laqish said, “While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27).” And also concerning her children's children, the Holy One, blessed be He, said to Moses (in Numb. 3:15), “you shall enroll every male from the age of a month and upward.” Moses said to him, “Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when You say (ibid.), ‘every male from the age of a month and upward?’” (Numb. R. 1:9.) The Holy One, blessed be He, said to Moses, “You do your [part], and I will do my [part].” R. Judah bar Shalom the Levite said, “Moses would go and stand at the gate of the tent [in question]. Then the Divine Presence would draw near and say to him, ‘There are five infants in this tent; there are ten infants in that tent.’” Where is it shown? Where it is stated (in Numb. 3:16), “So Moses enrolled them according to the word (literally, according to the mouth) of the Lord, as he had been commanded,” [i.e.,] just as the Divine Presence told him.
(Numb. 8:2:) “When you set up the lamps.” What is written above the matter (in Numb. 7:1–2)? “So it came to pass on the day that Moses had finished [ … ] that the princes of Israel, [the heads of their ancestral houses, namely the princes of the tribes, the ones in charge of those being numbered,] made their offerings.” Then afterwards (in Numb. 8:2), “Speak unto Aaron [and say unto him], ’When you set up [the lamps].’” (Numb. R. 15:6.) This text is related (to Ps. 34:10), “Fear the Lord, O you His holy ones, for those who fear Him lack nothing.” You find above (in Numb. 7) that eleven tribes made offerings, while the tribe of Levi made no offering. So while the tribe of Ephraim made offerings and all of the princes made offerings, the prince of Levi [did not]. Now who was the prince of Levi? This was Aaron, as stated (in Numb. 17:18), “And you shall write the name of Aaron upon the rod of Levi.” So Aaron did not make an offering with the princes, for he said, “Woe to me! Perhaps it is because of me that the Holy One, blessed be He, is not accepting the tribe of Levi.” The Holy One, blessed be He, said to Moshe, “Go, say unto Aaron, ‘Do not be afraid. You are destined for something greater than this.’” It is therefore written (in Numb. 8:2), “Speak unto Aaron [...], ‘When you are raised.’” The offerings remain in force as long as the Temple exists, but the lamps are forever (according to Numb. 8:2 cont.) “in front of the menorah.” Moreover, all the blessings which I have given you to bless My children shall never pass away. Another interpretation (of Numb. 8:2 cont.), “in front of the menorah.” So that you will not despise this menorah. It is so stated (in Zech. 4:10), “For whoever has despised the day of small things shall rejoice to see the plummet in the hand of Zerubbabel, [even] these seven [...].” This is the menorah. And what are “[these] seven?” These are the seven lamps corresponding to the seven planets that (ibid. cont.) “roam around all the earth.” (Numb. R. 15:7.) These seven likewise are dear to Me. Thus you may not despise them. It is therefore written (in Numb. 8:2:) “let the seven lamps give their light in front of the menorah.” Lest your [evil] drive lead you astray into saying that He (i.e. The Holy One, blessed be He) has need of light, [see] what is written about the windows of the Temple (in Ezek. 40:16, 25), “Now there were narrow windows into the cells [...]. Like the windows (kehahallonot) mentioned above.” "Kahallonot" (The midrash is explaining an extra he (h) which does not belong there.) is not written here but "kehahallonot" (understood here as kehah halonot which means "dim windows"), in that they were wide on the outside and narrow on the inside in order to send forth light to the outside. (Above, Numb. 3:2.) R. Berekhyah the Priest said, “This lightning is the result of fire from on high. When it goes forth it brightens up the whole world, as stated (in Ezek. 1:13), ‘As for the likeness of the living creatures, their appearance was like coals of fire burning with the appearance of torches … [and from the fire there went forth lightning],’ and it brightens up the whole world. And I would need your light? [So] why did I tell to you to give Me light? Simply in order to exalt you (ha'alotekha), (Cf. Numb. 8:2: WHEN YOU SET UP THE LAMPS (ha‘alotekha).) as stated (in Numb. 8:2), ‘When you set up (beha'alotekha).’” R. Hanina said, “Concerning your own eyes they have within them both black and white. Still you see not out of the white but out of the black. [Now if in the case of your eyes, which have within them both black and white, but with you seeing only out of the black], would the Holy One, blessed be He, who is all light need your light?” Another interpretation (of Numb. 8:2 cont.), “in front of the menorah.” Flesh and blood lights a lamp from a burning lamp. Could one [ever] light a lamp from the darkness? The Holy One, blessed be He, however, did make a lamp give light from the darkness, as stated (in Gen. 1:2), “with darkness upon the face of the deep.” What is written after that (in vs. 3)? “Then God said, ‘Let there be light.’” [Since] I have brought light out of the darkness, do I have need for your light? So why did I say [to light lamps]? Simply to exalt you (rt.: 'lh), (in the words of Exod. 27:20) “to set up (rt.: 'lh) an everburning lamp.”
It has been taught on the authority of R. Simeon the son of Lakish: Why does Scripture say of the creation process (simply) first day, second day, third day, fourth day, fifth day, the sixth day, adding the definite article (heh) (The numerical value of heh is five.) only in this instance, so that it reads the sixth day? This is to teach us, the rabbi explained, that God made an agreement with the works of creation in which he declared: If Israel accepts the Torah, in which there are five books, well and good, but if not I will return you to a state unformed and void (Gen. 1:2). Hence the sons of Korah exclaimed: When the earth and the inhabitants thereof trembled, I Myself established the pillars of it (Ps. 75:4). The word pillars in this verse refers to the Torah, which the Holy One, blessed be He, revealed at Sinai.
Woe to the house whose windows open toward the darkness, as it is said: And where the light is as darkness (ibid.), for the light itself comes from darkness. (A reference to Egyptian black magic.) Hence it says: Thus saith the Lord God: In the day when he went down to the netherworld, I caused the deep to mourn and cover itself for him, and I restrained the rivers thereof, and the great waters were stayed (Ezek. 31:15). R. Judah the son of Rabbi stated: What are the wicked covered with in the netherworld? With darkness. And Hezekiah the son of R. Judah explained why that was so. With what does one cover an earthenware tub? With a lid that is made of the same substance. And just as an earthenware tub is covered with an earthenware lid, the wicked whose works are in the dark (Isa. 29:15) are covered by the Holy One, blessed be He, with the deep which is darkness, as it is said: And darkness was upon the face of the deep (Gen. 1:2). This refers to the netherworld. Hence, the darkness that came upon the Egyptians ascended from the netherworld. Even darkness which may be felt (Exod. 10:21). How thick was this darkness? Our sages asserted that it was as thick as a dinar, as it is said: Even darkness which may be felt.
(Lev. 22:26-27:) “And the Lord spoke to Moses, saying, ‘When a bull or a sheep or a goat is born.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep….” (See above, Gen. 2:8; below, Numb. 1:1.) “Your righteousness is like the mighty mountains.” These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2), “Hear, O mountains, the claim of the Lord.” (Ps. 36:7, cont.:) “And Your judgments are like the great deep.” These are the wicked, since it is stated (in Exod. 15:5), “The depths covered them.” “Your righteousness is like the mighty mountains.” These are the righteous, [for] just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) “And Your judgments are like the great deep.” These are the wicked, [for] just as the deep does not grow herbs, so the wicked do not possess good works. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others. (Lev. 27:1.) To what is the matter comparable? To a gold bell with a pearl (Gk.: margarites, margaritis, margaritarion, or margellion.) clapper. Similarly the righteous do good for themselves and do good for others. Thus it is stated (in Is. 3:9), “Tell the righteous that [all is] well for them, for they shall eat the fruit of their works.” (Ps. 36:7 cont.:) “And Your judgments are like the great deep.” These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked do not possess good works and do not grow fruit. Instead they are distressing for themselves and for others. Thus it is stated (in Is. 3:10), “Woe to the bad wicked, as the recompense of his hands will be done to him.” He is bad for himself and bad for others. (Ps. 36:7:) “Your righteousness is like the mighty mountains [and Your judgments are like the great deep].” Transpose the text and interpret it: (See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5.) Your righteousness over your judgments is like the mighty mountains over the great deep. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) “Your judgments are like the great deep.” Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come. (Ps. 36:7:) “Your righteousness is like the mighty mountains (literally, mountains of God); [Your judgments are like the great deep].” R. Ishmael and R. Aqiva [differ]. R. Ishmael says, “Since the righteous (rt.: tsdq) carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, treats them with a charity (rt.: tsdq) like the mountains of God. But since the wicked do not carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, deals strictly with them, even unto the great deep.” R. Aqiva says, “The Holy One, blessed be He, is as strict with the former as with the latter. From the righteous he collects in this world for a few evil deeds which they have committed, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them in this world for the few good deeds that they have done, in order to punish them in the world to come.” R. Meir says, “[Scripture] has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode. (Above, Gen. 2:8, and the note there.) It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14), “I will feed them in a good pasture, and upon the mountains of the Lofty One of Israel shall be their fold.” And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15), “Thus says the Lord God, ‘In the day that he went down to Sheol, I caused him to mourn (he'evalti); I covered him with the deep.’” The written text is "I led" (hovalti, not “I caused… to mourn [he'evalti]”). (Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him [into Geihinnom].) R. Judah bar Ammi told a parable, “One does not make a cover for a vat of silver, gold, bronze or iron, but rather of clay, because that is a material of the same sort. Similarly, the Holy One, blessed be He, said, ‘Geihinnom is darkness,’ as stated (in Ps. 35:6), ‘Let their path be darkness and slipperiness, with the angel of the Lord pursuing them.’ Moreover, the deep is darkness, as stated (in Gen. 1:2), ‘with darkness upon the face of the deep.’ And the wicked are darkness, as stated (in Is. 29:15), ‘for their works are in darkness; so they say, “Who sees us and who knows about us?”’ So let darkness come and cover darkness, just as you have said (in Eccl. 6:4), ‘For it comes in vanity and goes in darkness; even its name is covered in darkness.’”
(Numb. 32:1:) “Much livestock.” This text is related (to Ps. 75:7), “For it is not from the east or from the west [or from the wilderness that there comes an exaltation (harim)].” What is the meaning of (Ps. 75:7) “For it is not from the east (rt.: mts') or from the west?” (Numb. R. 22:8.) It is not from a person working hard by going out (rt.: mts') for trade and traveling from east to west and searching in wildernesses and on mountains (harim) that he becomes wealthy. Rather even if one sails away in ships to go from east to west and searches in wildernesses and on mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7, cont.), “or from the wilderness that there comes an exaltation (harim)?” R. Abba Sanagoria says, “Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things.” So what does the Holy One, blessed be He, do? He takes possessions (nekhasim) from one and gives them to another, as stated (in Ps. 75:7, cont.), “For God it is who gives judgment; He brings down one man, He lifts up another.” That is why they are called nekhasim, as they are covered (nikhsim) from one and revealed to another. And why is the name of [common coins] called zuzim? Because they move (zazim) from one and are given to another. [It is called] money (mammon), because what you count (mah [she’atah] moneh) is not anything. [It is called] coins (ma’ot), because they are from time (me’et) to time. And one can expound [with these] expression[s of money]. And so did Hannah say (in I Sam. 2:7), “The Lord makes poor and makes rich; He casts down, He also (af) lifts high,” [meaning] with the anger (af) that He bring upon one, He lifts up the other. A certain matron asked R. Jose ben Halafta, “In how many days did the Holy One, blessed be He, create His world? He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six day the Lord made the heavens and the earth.’” (Above, Numb. 1:18; Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6; cf. above, Gen. 1:2.) She said to him, “And what has He been doing since that time?” He said to her, “He sits down and makes ladders for raising up one and putting down another. Hence it is stated (in Ps. 75:7), ‘For God it is who gives judgment; He brings down one man, He lifts up another.’” You yourself know that, when He wanted the Children of Gad and the Children of Reuben to become wealthy, He brought down the Midianites in front of Israel, so that the Children of Gad and the Children of Reuben would become wealthy. What is written above (in Numb. 31:9)? “Then the children of Israel took the women and children of the Midianites captive, and all their cattle, all their livestock, and all their wealth they seized as plunder.” Then after that, it is written (in Numb. 32:1), “Now [the Children of Reuben and the Children of Gad] had much livestock.” See that He brought down the Midianites and raised up the Children of Reuben and the Children of Gad, to fulfill that which is stated, (in Ps. 75:8), “For it is not from the east or from the west…, for it is God who judges; He brings down one man, He lifts up another.”
What is written prior to the episode in which Moses was keeping the flock? Many things are designated for certain purposes even before they are introduced into the world. (This is hinted at by the word “was.”) Death was designated to enter the world, as it is said: And darkness was on the face of the deep (Gen. 1:2). This refers to the angel of death, who darkens the countenances of all creatures. Yet it is written: And God saw everything that He had made, and behold, it was very good (ibid., v. 3), even though death already existed, as it is said: Now the earth was unformed and void, and darkness was on the face of the deep (ibid., v. 2).
(Lev. 12:2:) “When a woman emits her seed and bears a male.” This text is related (to Job 29:2), “O that I were as in the months of old, [as in the days when God watched over me]!” In regard to this verse, Job spoke it when the afflictions had come upon him. He said, “’O that I were as in the months of old,’ and would that I had the days which I had when I was in my mother's belly!” “As in the days when God watched over me!” [These words] teach that the infant is watched over while it is in its mother's belly. (Job 29:3:) “When His light shone over my head […].” From here you learn that the infant has light in its mother's belly. (Job 29:4:) “When I was in the days of my youth (horef), (Horef also means “winter.” Buber notes here that in the following simile, the infant in the womb is being protected in the womb as the winter rain protects the soil.) when God's company was over my tent.” [These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother's womb. Another interpretation [of] “when God's company was over my tent”: These words teach about the infant. Just as the infant gets muddy, so is a person muddied by sins, so that misfortunes come upon him. At that time [Job] said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me,’ and would that I had the days which I had when I was in my mother's belly!” What does he finally say (in vs. 4)? “When I was in the days of my youth.” R. Abbahu said, “The infant comes out of the mother's belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male.” (Tanh., Lev. 8:11; PRK 9:6.) Ergo (in Lev. 12:2), “When a woman emits her seed and bears a male.” (Lev. 12:2:) “When a woman emits her seed.” [This text is related to (Ps. 139:5),] “You have formed me behind and before.” The text speaks of the first Adam. (Cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) R. Johanan said, “It is written about him that there were two creations. There is a double y (i.e., a double yod in Gen. 2:7), ‘The Lord God formed (yytsr) the human.’ One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them [only] one formation is written (without a double y in Gen. 2:19), ‘So out of the earth the Lord God formed (ytsr) all the wild beasts of the field [and all the birds of the heavens].’ It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Simeon ben Laqish says, “Behind (in the sense of what comes] before the act of [his] creation. What is the reason? It is written (in Gen. 1:2), ‘and the spirit of God was hovering over the face of the waters’; this spirit was the soul of the first Adam. It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Eleazar ben Pedat says, “Behind [refers] to an [later] event of the sixth day, and before [refers] to an [earlier] event of the sixth day. How so? Because the Holy One, blessed be He, created six things on the sixth day. They were these: (1) the soul; (2) wild beasts; (3) cattle; (4) beasts of the earth; (5) Adam; and (6) Eve. Now Adam's soul was created first, as stated (in Gen. 1:24), ‘a living soul.’ Living soul can only be the soul of Adam, since it is stated (in Gen. 2:7), ‘and the human (Adam) became a living soul.’ Hence, before [refers] to the [first] event of the sixth day, and behind [refers] to the sixth day, since [the Holy One, blessed be He,] was occupied with him all of the sixth day. Ergo (in Ps. 139:5), ‘You have formed me behind and before.’ Behind [refers] to an event of the sixth day, and before [refers] to an event of the sixth day.” R. Samuel bar Nahman said, “What is the meaning of ‘You have formed me behind and before?’ Having two faces, male and female. Hence it says (in Ps. 139:5), ‘You have formed me behind and before.’” (Ber. 61a; ‘Eruv. 18a.) Adam said, “After the Holy One, blessed be He, had created all the cattle and wild beasts, He created me.” So it is with the infant. Before it comes forth from its mother's belly, the Holy One, blessed be He, commands it, “Eat of this, do not eat of that, (in Lev. 11:29) ‘this shall be unclean for you.’” Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, [only] after that it is born. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.”
And Bezalel made the ark of acacia wood (Exod. 37:1). Scripture states elsewhere: The opening of Thy words giveth light; it giveth understanding unto the simple (Ps. 119:130). When the Holy One, blessed be He, created His world, the entire world was composed of water, as it is said: And darkness was upon the face of the deep (Gen. 1:2). R. Judah and R. Nehemiah discussed this verse. R. Judah said: The Holy One, blessed be He, created the darkness first, and then He created the world. R. Nehemiah contended that the Holy One, blessed be He, created the world first and then the darkness. R. Simeon the son of Yehozadak inquired of R. Samuel about this. He said to him: You are an authority on aggadic traditions, so tell me, how did the Holy One, blessed be He, create His world? When He created the world, did He create the light first? R. Samuel the son of Nahman answered: When He decided to create His world, He surrounded Himself with light, and then He created the world, as is said: Who coverest Thyself with light as a garment, and that is followed by: Who stretchest out the heavens like a curtain (Ps. 104:2). Therefore Scripture states: The opening of Thy word giveth light; it giveth understanding to the simple (ibid. 119:130).
R. Judah the son of Ilai said: This may be likened to a king who wished to build a palace in a dark place. First he lit candles, and then he built (the palace). The Holy One, blessed be He, did likewise. The world was dark, as it is said: And darkness was on the face of the deep (Gen. 1:2), and so He wrapped himself with light and created the world. Hence, the opening of Thy words giveth light; it giveth understanding unto the simple (Ps. 119:130). The righteous learn from the Holy One, blessed be He, that they should begin with light. How do we know this? At the time that Moses told Bezalel that the Holy One, blessed be He, had said Build Me a Sanctuary, Moses told him: Go build the Tabernacle. What did he begin with? Bezalel began with the ark.
And Joseph was brought down into Egypt (Gen. 39:1). Scripture states elsewhere in reference to this verse: Come and see the works of God; he acts circuitously in His doings toward the children of man (Ps. 66:5). R. Joshua the son of Karha declared: Even the fearful experiences You inflicted upon us, You brought about circuitously. For example, when the Holy One, blessed be He, created His world, He fashioned the angel of death on the first day. Whence do we know that? R. Berechiah said: We know it from the verse And darkness was on the face of the deep (Gen. 1:2). Darkness refers to the angel of death, for he darkens the face of man.
Another thing the rivers of God lifted up. Rabbi Berechiah said in the name of Ben Azai that the waters were rising and reaching up to the throne of glory, as it is said, "And the spirit of God was hovering over the face of the waters" (Genesis 1:2). And it also says, "As an eagle awakens its nest, hovering over its young" (Deuteronomy 32:11). And when the bee emerges from the mouth of the Almighty (Genesis 9:10), the waters would gather together. Mountains and hills rose up from the ends of the earth and spread throughout the land, creating valleys upon valleys in the midst of the earth, and the waters would roll and gather into the valleys, as it is said, "And he called the gathering of the waters 'Seas'" (Genesis 1:10). Immediately, the waters swelled and covered the land, until God rebuked them and pressed them beneath His feet, forming a border for the sea as a man makes a fence around his vineyard. And when the waters rose and saw the sand before them, they receded, as it is said, "Fear not, O Jacob My servant," says the Lord, "for I am with you; for I will make a complete end of all the nations where I have driven you, but I will not make a complete end of you. I will rightly correct you, for I will not leave you wholly unpunished" (Jeremiah 46:28). And before the waters were gathered together, the deeps were created. These are the depths that are beneath the earth, and the earth above them is split like a crack in a vessel, gazing into the heart of the sea. Thus, the earth is anchored upon the waters, as it is said, "Who laid the foundations of the earth, that it should not be removed forever" (Psalm 104:5). And where did those waters go? Rabbi Berechiah said in the name of Rabbi Yudan and Rabbi Yehudah, the son of Rabbi Shalom: "What is this thing like? It is like two bowls, one full and one empty. But if they were both full, what could they do? When they are full, they pour into the channel, and when the wind passes through them, they turn to one place. So the whole world was filled with water. What did the Holy One, blessed be He, do? He restrained them, and they dried up, as it is said, 'He holds back the waters, and they dry up; also, he sends them out, and they overturn the earth' (Job 12:15). And it also says, 'He walks on the high places of the sea' (Job 9:8), "He holds back the waters, and they dry up." And it also says (Micah 1:3), "He treads upon the high places of the sea." And it says (Psalm 33:7), "He gathers the waters of the sea together as a heap." And where did they go? Rabbi Levi said, "These whisper to these, 'Where are we going?' And they say, 'The way of the sea, the way of the sea, to make war with that country, to make war with that country.'" Rabbi Huna drew out a tongue of fire to each side. Rabbi Joshua ben Karcha said, "We have received that the voice of the Holy One, blessed be He, was roaring before them, as it is said (Psalm 29:3), 'The voice of the Lord is upon the waters.' The rivers raise their voice."
Chapter 2. Rabbi Akiva opened and said: "Man is like grass, his days are like a flower of the field" (Psalms 103:15). It happened with Rabbi Yishmael and Rabbi Akiva who were walking in the streets of Jerusalem, and there was another man with them. A sick man met them and said to them: "My teachers, tell me how I can be healed." They said to him: "Do this and this until you are healed." He said to them: "Who struck me?" They said: "God." He said: "And you involve yourselves in something that is not yours! He struck me and you heal me - don't you transgress His will?!" They said: "What is your occupation?" He said: "I am a farmer, here is my sickle in my hand." They said: "Who created the vineyard?" He said: "God." They said: "And you involve yourself in something that is not yours! He created it and you cut its fruits from it." He said: "Don't you see the sickle is in my hand? If I did not go out and plow it, fertilize it, weed it - nothing would grow!" They said: "You foolish man, from your work you have not heard what is written: 'Man is like grass, his days are like a flower' (Psalms 103:15). Just as a tree will not grow if it is not weeded, fertilized, and plowed, and even if it grew but did not drink water and was not fertilized, it would not live but die - so too the body: the fertilizer is the medicine and the varieties of healing, and the man of the earth is the doctor." He said to them: "Please do not punish me. This body's generations are dependent on each other. Without this, that would not be. And when they separate from each other, the body tends towards death. Just as a house has four sides - if one detaches, the house falls. And everything He created, He created as pairs. Without death there would be no life, and without life there would be no death. Without peace there would be no evil, and without evil there would be no peace. If a person entered a city which was half peace and half evil, he would go in the evil part and recognize the peace. And if there was another city which was all peaceful, if there was no evil there, the peace would not be recognizable. If all people were fools, they would not be recognizable as fools. And if all people were wise, they would not be recognizable as wise. Rather, "He made one opposite the other" (Ecclesiastes 7:14). And if all people were rich, they would not be recognizable as rich. And if all were poor, they would not be recognizable as poor. Rather, He created poor and rich so they would be distinguishable from each other. And he created wise and foolish to distinguish one from the other. And He created dead and living to distinguish between fertile and desolate. He created beauty and ugliness, males and females, fire and water, iron and wood, light and darkness, heat and cold, eating and hunger, drinking and thirst, walking and limping, seeing and blindness, hearing and deafness, sea and land, speech and muteness, action and idleness, worry and calm, laughter and crying, healing and illness - with all the opposites that Solomon mentioned in Ecclesiastes: "A time to give birth and a time to die", etc. And all this is to make known the might of God, that everything He created He created in pairs, as partners. Could the Omnipresent not have brought forth children without incest and revealing nakedness? Rather, everything is with a partner and opposite. Without male and female joining there is no offspring. A male cannot give birth without a female, nor can a female give birth without a male. And a house is not built by itself, nor does a house build another house, rather it needs a builder to build it. There is no woodchopper without an axe, and without a woodchopper, what is an axe for? Without an axe there is no woodchopper. Without purity there is no impurity, and without impurity there is no purity." The pigs and all kinds of impure animals said to the pure animals: "You want to be grateful to us - if not for us impure ones, you would not be known to be pure!" The wicked person says to the righteous person: "You want to be grateful to me - if not for me being wicked, how would you be recognized? If all people were righteous, you would have no advantage." So we have said that everything has an opposite except for one thing - to make known to all who come into the world, subtly, that He (God) is One and has no second. And so too the wind, which has no opposite or partner. You cannot grasp it, strike it, burn it or throw it. And if you say you can grasp the wind in a waterskin - no, because if the waterskin is opened and a person comes and says "What is in it?" and you say "Wind" - he will say "What is it, black or red, white or green? How is it sold in the marketplace?" You cannot answer him. And if you open the waterskin's mouth, the wind departs and you cannot see if it is black or red, white or green. Not only that, but it carries people and carries the heavens and earth. How do you know? From what your eyes see: A person enters a house, deeper into the house, or a cave, deeper into the cave, and waves his garment, and the wind comes out, and you do not know from where it came and where it goes. From this you learn that wind fills the world. And so it was that the Queen asked Rabbi Akiva, "On what does the world stand?" He said, "On the wind." She said, "Show me!" He said, "Bring me camels laden with salt." They walked them around the house. He said, "What do you see?" They said, "Camels laden with salt." He said, "Bring me a rope." They brought him a rope and wrapped it around their necks. He gave the rope to two men and said, "This one should pull from here and this one should pull from here" until they strangled them. After they strangled them, he said, "Stand them up." She said, "You are the wise Jew - after you strangled them you say stand them up?!" He said, "What is missing from them except the wind? From this you learn that the world stands on nothing but the wind, which is supreme and exalted." "And it was from the beginning, as it says 'and the wind of God hovered over the surface of the waters' (Genesis 1:2). There are two things that we do not find created - the wind and the water - and they preexisted, as it says 'and the wind of God hovered over the surface of the waters.' The entire world and all within it we find created in the six days of creation, except for the water, the wind and the darkness, as it says 'and darkness was over the surface of the deep, and the wind of God hovered over the surface of the waters' (Genesis 1:2), until Isaiah came and said 'He forms light and creates darkness' (Isaiah 45:7)."... GERMAN: Einst gingen Rabbi Akiva und Rabbi Ischmael auf den Straßen von Jerusalem. Ein Kranker begegnete ihnen und fragte sie: „Meine Herren, wie kann ich geheilt werden?“. Sie antworteten ihm: „Tue dies und das bis du gesund wirst“. Er fragte: „Wer machte mich krank?“. Sie sagten: „Gott“. Er sagte: „Und ihr mischt euch ein, in eine Sache, die nicht euch gehört? Er machte mich krank und ihr wollt heilen? Handelt ihr nicht gegen seinen Willen?“. Sie fragen: „Was ist dein Beruf?“. Er sagte: „Ich bin ein Landarbeiter“. Sie fragten: „Wer hat den Weinberg erschaffen?“. Er sagte: „Gott“. Sie fragten: „Du mischst dich in eine Sache ein, die nicht dir gehört? Gott erschuf ihn und du schneidest seine Früchte ab?“. Er sagte: „Würde ich den Weinberg nicht pflügen, nicht, jäten, nicht düngen, käme doch keine Frucht von ihm.“ Sie sagten: „Du Dummkopf, hast du nicht den Vers gehört `Des Menschen Tage sind wie Gras, er blüht wie eine Blume des Feldes´(Ps. 103:15). Genau wie das Gewächs, wenn es nicht gejätet und gedüngt wird, wächst nichts und wenn es wächst und nichts trinkt, dann stirbt es. Genauso ist der Körper des Menschen, sein Dünger ist das Medikament und die Arten der Heilung und der Landarbeiter, der sich darum kümmert, ist der Arzt.“
On the sixth day He brought forth from the earth a beast (Behemoth) which lies stretched out on a thousand hills and every day has its pasture on a thousand hills, and overnight (the verdure) grows of its own account as though he had not touched it, as it is said, "Surely the mountains bring him forth food" (Job 40:20). The waters of the Jordan give him water to drink, for the waters of the Jordan surround all the earth, half thereof (flow) above the earth and the other half below the earth, as it is said, "He is confident, though Jordan swell even to his mouth" (Job 40:23). This (creature) is destined for the day of sacrifice, for the great banquet of the righteous, as it is said, "He only that made him can make his sword to approach unto him" (Job 40:19).
Eight things were created on the first day, namely, Heaven, Earth, Light, Darkness, Tohu (Chaos), Bohu (Void), Wind (or Spirit), and Water, as it is said, "And the wind of God was moving upon the face of the waters" (Gen. 1:2). Some (wise men) say that day and night also, as it is said, And there was evening and morning, one day (Gen. 1:5). Eight things were created on the second day, namely, the Well, the Manna, the Rod, the Rainbow, the art of writing, the written characters, the Garments, and the destroying spirits. Ten things arose in the thought (of the Creator), namely, Jerusalem," the spirits of the patriarchs, the paths of the righteous, Hell (Gehenom), the waters of the flood, the second tables, the shabbat, the temple and the light of the world to come.
“It was during the days when the judges judged, there was a famine in the land. A man from Bethlehem of Judah went to reside in the field of Moav, he, his wife, and his two sons” (Ruth 1:1). “It was during the days when the judges judged” – Rabbi Yoḥanan began and said: “Hear My people and I will speak; [Israel, and I will forewarn you]” (Psalms 50:7). Rabbi Yoḥanan said: One forewarns only one who can hear it. Rabbi Yudan ben Rabbi Simon said: In the past they were called Israel like all other nations: “Savta, Rama, and Savtekha” (Genesis 10:7); (These are the names of nations listed in Genesis, chap. 10.) from here forward, they are called only My people. “Hear My people and I will speak” – from where did you merit to be called My people? From “and I will speak” – from what you spoke before Me at Sinai and said: “Everything that the Lord has spoken we will do and we will heed” (Exodus 24:7). Rabbi Yoḥanan said: “Hear My people” – [what I have said] in the past; “and I will speak” – in the future. “Hear My people” – in this world; “and I will speak” – in the World to Come. So I will have a response to the angels of the nations of the world who are destined to accuse them before Me and say: ‘Master of the universe, these worship idols and those worship idols, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these spilled blood and those spilled blood, and these are going down to the Garden of Eden and those are going down to Gehenna?’ At that time, the advocate of Israel is silenced. That is what you say: “At that time Mikhael will stand” (Daniel 12:1). Is there sitting on high? Did Rabbi Ḥanina not say: There is no sitting on high, as it is written: “I approached one of those standing [kamaya]” (Daniel 7:16). What is this language kamaya? Standing [kayama], as it is written: “Seraphim stood above Him” (Isaiah 6:2), and it is written: “The entire host of heaven standing in His presence on His right hand and on His left” (see I Kings 22:19). And you say “will stand”? (Since angels always stand, what does it mean that the angel Mikhael will stand at that moment?) [Rather,] what is “will stand”? It is stand silent, as you say: “Shall I wait, because they do not speak, amdu] and do not answer>?” (Job 32:16). The Holy One blessed be He says to him: ‘Do you stand silent and not advocate on behalf of My children? By your life, I will speak in support of their righteousness and rescue My children.’ What righteousness? Rabbi Elazar and Rabbi Yoḥanan, one says: Due to the righteousness that you established My world because you accepted My Torah, as had you not accepted My Torah, I would have restored it [the world] to emptiness and disorder, as Rabbi Huna said in the name of Rabbi Aḥa: “Earth and all its inhabitants dissolve, [I set its pillars, selah]” (Psalms 75:4). The world would have already dissolved, had Israel not stood before Mount Sinai… (Referring to a midrash that appears in Shir HaShirim Rabba 1:9: “If Israel had not stood on Mount Sinai and said: ‘Everything that the Lord has spoken we will do and we will heed’ (Exodus 24:7), the world would have dissolved and returned to emptiness and disorder.” The midrash there then continues as it does here.) And who established the world? “I [anokhi] set its pillars” (Psalms 75:4). Due to the merit of anokhi, “I set its pillars, selah.” (Anokhi is the first word of the Ten Commandments. In other words, due to the merit of Israel’s future acceptance of the Ten Commandments and the entire Torah, God established the foundations of the world.) One said: Due to the righteousness you did for yourselves in accepting My Torah, as had you not done so, I would have eliminated you from among the nations. “God; I am your God” (Psalms 50:7) – Rabbi Yoḥanan said: It is sufficient for you that I am your patron. Reish Lakish said: Although I am your patron, how does My patronage help at trial? (The midrash is responding to the repetition in the verse: “God; I am your God.” God [Elohim] represents the attribute of justice, and the verse thus presents a tension between God being strictly just and God being particularly Israel’s God, i.e., their patron.) Rabbi Shimon bar Yoḥai taught: I am the God for all humankind, but I have designated My name only upon My people Israel. I am not called the God of all the nations, but rather, the God of Israel. “God [Elohim]; I am your God” – Rabbi Yudan interpreted the verse in reference to Moses: The Holy One blessed be He said to Moses: ‘Even though I called you “god to Pharaoh” (Exodus 7:1), “I am your God” – I am above you.’ Rabbi Abba bar Yudan interpreted the verse in reference to Israel: Although I called you god, as it is stated: “I said you are godlike [elohim]” (Psalms 82:6), “I am your God” – know that I am above you. The Rabbis interpreted the verse in reference to judges: Even though I called you elohim, as it is stated: “Do not curse elohim” (Exodus 22:27), know that I am above you. Then He said to Israel: ‘I accorded honor to the judges and called them elohim, and they demean them. Woe unto a generation that judges their judges.’
“Moses extended his hand toward the heavens, and there was a thick darkness in the entire land of Egypt for three days. They did not see one another, and no one rose from his place for three days; but for all the children of Israel there was light in their dwellings” (Exodus 10:22-23). “Moses extended his hand toward the heavens, and there was a thick darkness.” From where did this darkness come? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: From the heavenly darkness, as it is stated: “He made darkness His secret place, His pavilion around Him” (Psalms 18:12). Rabbi Neḥemya said: From the darkness of Gehenna, as it is stated: “A land of darkness, like blackness, the shadow of death (This is a reference to Gehenna.) and disorder, [where the light is like darkness]” (Job 10:22). Woe to a house whose windows open into darkness, as it is stated: “Where the light is like darkness.” And so it says: “On the day he descended to the grave I caused the deep to mourn [he’evalti], and cover itself for him” (Ezekiel 31:15), hovalti (Because mourning has little to do with depths, the midrash interprets the word he’evalti as hovalti, meaning: I led him into the depths. ) is written. Rabbi Yehuda bar Rabbi said: With what are the wicked covered in Gehenna? With darkness. Ḥizkiyya said: This tub, with what does one cover it? With an earthenware vessel, with the same substance; just as it is of earthenware, so too, one covers it with an earthenware vessel. The same is true of the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15); therefore, the Holy One, blessed be He, covers them with the depths, which is dark, as it is stated: “And darkness on the surface of the depths” (Genesis 1:2). One may [therefore] say: The darkness that came upon Egypt was from within Gehenna.
Another interpretation: “Moses was [haya].” Everyone in whose regard haya is written, was fated for this [for what follows]: “Behold, the man has become [haya] [like one of us, knowing good and bad, what if he should extend his hand and take also from the tree of life and eat, and live forever?]” (Genesis 3:22); death was fated to come to the world, as it is stated: “With darkness upon the surface of the deep” (Genesis 1:2) – that is death, which darkens the faces of the people. “The serpent was [haya] … cunning” (Genesis 3:1); he was fated for punishment. Regarding Noah it is written: “…was [haya] faultless” (Genesis 6:9); he was fated for salvation. Regarding Joseph it is written: “Joseph was [haya]” (Exodus 1:5); he was fated to [provide] sustenance. Regarding Mordekhai it is written: “There was [haya] a Jewish man” (Esther 2:5); he was fated to [bring] deliverance; and Moses, to [bring] salvation. From their original creation they were fated for this. “And he led the flock into the wilderness [midbar].” Rabbi Yehoshua said: Why did he seek the wilderness? It is because he saw that Israel would come up from the wilderness, as it is stated: “Who is this coming up from the wilderness” (Song of Songs 3:6). For it was from the wilderness that they had the manna, the quail, the well, the Tabernacle, the Divine Presence, priesthood, kingship, and the clouds of glory. Alternatively, the Holy One blessed be He said to Moses: ‘You are destined to take Israel up from Egypt due to the merit of he with whom I spoke [dibbarti] between the pieces, that is Abraham.’ And midbar means nothing but speech [dibbur], as it is stated: “Your mouth [umidbarekh] is lovely” (Song of Songs 4:3). Rabbi Levi said: The Holy One blessed be He said to Moses: ‘This is a sign for you, you will leave them in the wilderness, and from the wilderness you are destined to restore them in the future, as it is stated: “Therefore, I will allure her and I will lead her into the wilderness” (Hosea 2:16). Alternatively, why did he seek the wilderness? It is because he saw that he was destined to destroy the cities of the nations of the world, as it is written; “The end of the nations will be a wilderness, a dry land, and a desert” (Jeremiah 50:12). Another interpretation: “And he led the flock into the wilderness” – He informed him that Israel, which is called a flock, will die in the wilderness. Likewise, when Moses entreated [God for] Israel’s needs, (The exchange between Moses and God that follows is based on Song of Songs 1:7–8: “Tell me, You whom my soul loves, where do You shepherd, where do You rest them at noon? For why should I be like one who veils herself by the flocks of Your companions? If you do not know, the fairest among women, go you out after the sheep and shepherd your kids, by the tents of the shepherds.”) he said to him: ‘O Holy One blessed be He, “tell me, He whom my soul loves…” (Song of Songs 1:7) – how many birth mothers are among them, how many pregnant women, how many wet nurses have you provided for the babies, how many delicacies have you prepared for the pregnant women?’ The Holy One blessed be He responded to him: “If you do not know” (Song of Songs 1:8); if you do not know, ultimately you will know. “Go out in the footsteps of the flock”; in other words, you will herd the sheep and the lambs , but you will only herd the offspring, “by the tents of the shepherds;” in the land of Siḥon, . (Moses will only lead the second generation in the conquest of the lands on the eastern side of the Jordan, he but will not lead them into the Land. ) “…he arrived at the mountain of God, to Ḥorev.” It has five names: “The mountain of God, Mount Bashan, Mount Gavnunim” (Psalms 68:16), Mount Ḥorev, Mount Sinai. The mountain of God – because it was there that Israel accepted the Holy One blessed be He as their God. Mount Bashan – as everything that a person eats with his teeth [beshinav] is thanks to the Torah that was given on the mountain. Likewise it says: “If you follow My statutes…I will provide your rains in their seasons” (Leviticus 26:3–4). (Agricultural prosperity will depend upon keeping the Torah.) Mount Gavnunim – it is as pure as cheese [gevina], (Cheese is pure in that it can be made only from the milk of kosher animals. Mount Sinai was pure, as there was never idol worship there.) and they were pure without blemish. (The midrash is alluding to a tradition that all of the physical blemishes of Israel were healed when they received the Torah at Mount Sinai.) Mount Ḥorev – from it, the Sanhedrin received license to execute with the sword [ḥerev]. Rabbi Shmuel bar Naḥman said: It was from there that idolaters received their death sentence, as it is stated: “The nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed. Mount Sinai – from which hatred [sina] for idolaters descended. (This is because they refused to accept the Torah.)
“Betzalel crafted the Ark of acacia wood: its length was two and a half cubits, its width a cubit and a half, and its height a cubit and a half” (Exodus 37:1). “Betzalel crafted the Ark.” That is what is written: “Your opening words enlighten; they bring understanding to the simple” (Psalms 119:130). When the Holy One blessed be He created His world it was entirely water, as it is stated: “And darkness on the surface of the deep…[and God said: Let there be light]” (Genesis 1:2). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Light was created first and then the world. This is analogous to a king who sought to build a palace, but the site was dark. What did he do? He kindled lamps and torches to determine where to position the rows of building stones. So too, the light was created first. Rabbi Neḥemya said: The world was created first. This is analogous to a king who built a palace and adorned it with lamps. Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, he said to him: ‘Because I have heard about you, that you are an aggadic master, from where was the light created?’ He said: ‘The Holy One blessed be He wrapped Himself in a garment and illuminated the entire world from His aura from its beginning to its end, as it is written: “Covers Himself with light like a garment” (Psalms 104:2), and then “spread the heavens like a tapestry” (Psalms 104:2). Therefore, “Your opening words enlighten.”’ From Him the righteous learned that when they would begin a matter, they would begin with light. You find that when the Holy One blessed be He said to Moses that he should craft the Tabernacle, Betzalel said: ‘With what shall I begin?’ He began with the Ark, as it is stated: “They shall craft an Ark” (Exodus 25:10). (The Ark housed the Tablets and a Torah, and Torah is compared to light (see Proverbs 6:23). )
“Speak to the children of Israel, saying: When a woman conceives and bears a male child, she shall be impure seven days; like the days of her menstrual infirmity she shall be impure” (Leviticus 12:2). “When a woman conceives” – that is what is written: “Back and front You shaped me” (Psalms 139:5). Rabbi Yoḥanan said: If a person merits, he inherits two worlds, this one and the next. That is what is written: “Back and front You shaped me.” If not, he comes to present an accounting, as it is stated: “You placed Your hand upon me” (Psalms 139:5), as it is written: “Distance Your hand from me” (Job 13:21). (This was stated by Job in light of his suffering, and indicates that the image of God’s hand upon a person is used in the context of suffering. ) Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him androgynous. Reish Lakish said: When he was created, he was created with two faces. (There was a face and the front of a body on both sides. ) [God] sawed him, and two backs were formed, a back for the male and a back for the female. They raised an objection to him: “He took one of his ribs [mitzalotav]…[the Lord God built the rib that He took from the man into a woman]” (Genesis 2:21). He said to them: It was one of his sides, as it is written: “For the [second] side [ultzela] of the Tabernacle” (Exodus 26:20). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him such that he filled the entire world from one end to the other. From where is it derived [that he filled the world] from east to west? As it is stated: “Back and front You shaped me.” From where is it derived [that he filled the world] from north to Ssouth? As it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). And from where is it derived [that he filled] the entire space of the world? (From the earth to the heavens.) As it is stated: “You placed Your hand upon me.” (“You placed [vatashet]” indicates that he was near to the Holy One blessed be He when He placed His hand upon him. ) Rabbi Elazar said: “Back,” this is the first day, “and front,” this is the final day. (The reference here is to the first and final days of Creation.) According to the opinion of Rabbi Elazar, [this is] as it is written: “God said: Let the earth produce living creatures in its kind” (Genesis 1:24); this is the spirit of Adam the first man. (Rabbi Elazar’s point is that Adam’s spirit was created on the sixth day before other creations that were created on that day, and his body was created last. ) Reish Lakish said: “Back” is the final day, “and front,” this is the first day. According to Reish Lakish, as it is written: “The spirit of God hovered over the surface of the water” (Genesis 1:2), this is the spirit of the messianic king. If a person merits, they say to him: ‘You preceded the entire act of Creation.’ If not, they say to him: ‘The gnat preceded you, the worm preceded you.’ Rabbi Yishmael ben Rabbi Tanḥum said: “Back,” after all the creations, “front,” before all the punishments. (Man was created last but is the first to be punished, as in the Flood: “From Man to animal” (Genesis 7:23).) Even his praise came only last, as it is stated: “Beasts and all animals, (The term beast [ḥaya] implies animals generally undomesticated, and the term animal [behema] implies species that are generally domesticated. ) creeping animals, and birds of wing” (Psalms 148:10), and thereafter: “Kings of the earth and all nations” (Psalms 148:11). Rabbi Simlai said: Just as the creation of man was after animal, beast, and bird, so, his law is [written] after those of the animal, beast and bird. That is what is written: “This is the law of the animal” (Leviticus 11:46), and thereafter: “When a woman conceives.”
“A bull, or a sheep, or a goat, when it is born, shall be seven days under its mother and from the eighth day on, it shall be accepted as a fire offering to the Lord” (Leviticus 22:27). “A bull, or a sheep, or a goat” – that is what is written: “Your righteousness is like mighty mountains” (Psalms 36:7). The mountains produce herbs and the righteous have good deeds. Alternatively, “Your righteousness is like mighty mountains” – just as mountains are fit to be sown and produce fruit, so, the righteous produce fruits for themselves and for others. To what is the matter comparable? To a golden bell whose clapper is of pearls; (The clapper is heard but is hidden from sight. So too, the reward of the righteous in the World to Come is not perceived or shared with others. However, all benefit from the righteous in this world, as all benefit from the beauty of the golden bell (Etz Yosef). ) so, the righteous benefit themselves and benefit others, as it is stated: “Tell the righteous that it is good, as they will eat the fruit of their actions” (Isaiah 3:10). “Your judgments are vast depths” (Psalms 36:7), these are the wicked. Just as the depths cannot be sown and do not produce fruits, so, the wicked do not have good deeds and they do not produce fruits. Rather, they distress themselves and others, as it is stated: “Woe to the wicked, that he is evil” (Isaiah 3:11), evil for himself and evil for others. “Your righteousness [tzidkatekha] is like mighty mountains; [Your judgments are vast depths].” Transpose the verse and expound it: Your righteousness over your judgments is like mighty mountains over vast depths. Just as these mountains suppress the depths so they do not inundate the world, so too, charity [tzedaka] suppresses punishment so it will not come to the world. “Your righteousness is like mighty mountains” – just as these mountains are endless, so too, there is no end to the reward given to the righteous. “Your judgments are vast depths” – just as the depths are unquantifiable, so the punishment of the wicked in the future is unquantifiable. Another matter, “Your righteousness is like mighty mountains.” Rabbi Yishmael says: The righteous, who fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He performs with them charity like the mighty mountains. But the wicked, who do not fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He is exacting with them to the vast depths. Rabbi Akiva says: He is exacting with these and those. From the righteous He collects payment in this world for the small number of wicked deeds that they performed in this world in order to give them a good reward in the future, and He bestows peace upon the wicked and repays them for the small number of good deeds that they performed in this world in order to exact retribution from them in the future. Rabbi Meir says: The righteous were likened to their abode, as it is stated: “In good grazing land I will herd them, and on the mountains of the height of Israel will be their pasture” (Ezekiel 34:14). The wicked were likened to their abode, as it is stated: “So said the Lord God: On the day that he descended to the netherworld I caused mourning; I covered the depths for him” (Ezekiel 31:15). Rabbi Yehuda ben Rabbi said: This is analogous to the fact that one crafts a cover for an earthenware vat neither of silver, nor of gold, nor of other metals, but rather, of earthenware, because it is of the same kind. So, the Holy One blessed be He said: Gehenna is darkness, as it is written: “Let their way be dark and slippery” (Psalms 35:6); the depths are darkness, as it is stated: “Darkness was upon the surface of the depths” (Genesis 1:2); and the wicked are darkness, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). Let darkness come and cover darkness, as it is stated: “For he came in futility, and departs in darkness, and his name is covered in darkness” (Ecclesiastes 6:4). Another matter, “Your righteousness is like mighty mountains.” Rabbi Yehuda ben Rabbi Simon said: The righteousness that you performed on behalf of Noah in the ark “is like the mighty mountains,” as it is stated: “The ark rested on the mountains of Ararat” (Genesis 8:4). Your judgments that You performed with his generation, You were exacting with them to “the vast depths,” as it is stated: “On that day all the wellsprings of the vast depths were breached” (Genesis 7:11). When You remembered him, you did not remember him alone, but rather, “God remembered Noah and every beast” (Genesis 8:1). When Rabbi Yehoshua ben Levi went to Rome, he saw there marble pillars covered with tapestries so they would not crack in the heat or contract in the cold. He saw a certain poor man there with a reed mat beneath him and a reed mat on his back. (Such a mat was hard and uncomfortable to sit or lie on, but also did not provide good protection from the elements. ) Regarding the pillars he read: “Your righteousness is like mighty mountains.” Where You bestow, You bestow benevolently. Regarding the poor man he read: “Your judgments are vast depths.” Where You strike, You are very exacting. Alexander of Macedonia went to the king at the end of the earth, beyond the mountains of darkness. He went to a certain province named Carthage in which there were only women. They went out before him and said to him: ‘If you engage in battle with us and overcome us, your reputation will emerge to the world as one who destroyed a district of women. If we engage in battle with you and overcome you, your reputation will emerge to the world as one who was overcome by women, and you will no longer stand before kings.’ When he went out, he wrote on the gate of the city wall: ‘I, Alexander of Macedonia, was a fool until I came to the province of Carthage and learned counsel from women.’ He went to another province named Africa and they emerged before him with golden apples, golden pomegranates, and golden bread. He said: ‘What is this, is gold eaten in your land?’ They said to him: ‘Did you not have it in your land?’ (Do you not have food in your land, that you came here for regular food?) He said to them: ‘I did not come to see your products, I came to see your judicial system.’ While they were sitting, two men came for judgment before the king. One said: ‘My master the king: I purchased a ruin from this man, and I dug, and I found buried treasure in it. I said to him: Take your treasure, as I purchased a ruin, I did not purchase treasure.’ The other said: ‘Just as you fear the punishment for robbery, so do I fear it. When I sold it to you, I sold you the ruin and everything in it.’ The king addressed one of them and said to him: ‘Do you have a son?’ He said to him: ‘Yes.’ He addressed the other, he said to him: ‘Do you have a daughter?’ He said to him: ‘Yes.’ He said to them: ‘Go and marry one to the other, and both of them can partake of the treasure.’ Alexander of Macedonia became astonished. The king said to him: ‘Why are you astonished? Did I not judge well?’ He said to him: ‘Yes.’ He said to him: ‘If this case had been in your land, what would you have done?’ He said to him: ‘Beheaded this one and beheaded that one and the treasure would have gone to the king’s palace.’ [The king] said: ‘Does the sun shine in your land?’ He said to him: ‘Yes.’ ‘Does rain fall in your land?’ He said to him: ‘Yes.’ He said to him: ‘Are there, perhaps, small domesticated animals in your land?’ [He said: ‘Yes.’] He said to him: ‘May that man despair, (The king said to Alexander: That man, i.e., you, should despair. ) it is only thanks to the small domesticated animals that the sun shines upon you and the rain falls upon you. Due to the small domesticated animals you survive.’ That is what is written: “The Lord will save man and animal” (Psalms 36:7); man, thanks to animal, the Lord will save. Israel said: ‘Master of the universe, we are like man, save us like an animal, (Although we are human and sin with full knowledge of the consequences, save us like you would an animal, which cannot be held accountable for its actions. ) because we are drawn after You like an animal.’ That is what is written: “Draw me after you, we will run” (Song of Songs 1:4). To where are we drawn after you? To the Garden of Eden; that is what is written: “They are sated by the rich fare of Your House; You give them to drink from the stream of Your delights [adanekha]” (Psalms 36:9). (The midrash interprets the word adanekha to mean Your Edens. ) Rabbi Elazar ben Rabbi Menaḥem said: Your Eden [ednekha] is not written here, but rather, Your Edens [adanekha]. This teaches that each and every righteous person has an Eden of his own. “The Lord will save man and animal.” Rabbi Yitzḥak said: The law of man and the law of animal are equal. The law of man: “On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3). The law of animal: “From the eighth day on, it shall be accepted [as a fire offering to the Lord].”
Rabbi Avina said two [statements], Rabbi Berekhya said two, and the Rabbis said two. Rabbi Avina said: This orb of the sun is one of My attendants, (This is stated from the perspective of God. ) and when it emerges to the world, there is no creature that can feast its eyes upon it. That is what is written: “A river of fire emerged and flowed from before Him” (Daniel 7:10). Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21) – I commanded it only to accord you merit. Rabbi Avina said another [statement]: Lightning is one of the byproducts of the supernal fire, and its light shines from the end of the world to the other end. Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness,” – as stated previously. Rabbi Berekhya said: This orb of the eye, a person does not see via the white that is in it, but rather, via the black. The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness.” Rabbi Berekhya said another [statement]: “The earth was emptiness and disorder, [and darkness was upon the face of the deep]” (Genesis 1:2). What is written thereafter? “God said: Let there be light; and there was light” (Genesis 1:3). The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said… The Rabbis said two [statements]: The Holy One blessed be He says to a child: ‘All those nine months that you were in your mother’s womb, I would illuminate for you; do I require your light?’ The Rabbis said another [statement]: “He reveals the profound and the obscure; He knows what is in the darkness, and the light rests with Him” (Daniel 2:22). The Holy One blessed be He said: The light rests with Me; do I require your light?
Another matter, “if you sell a sale item” – Rabbi Ḥiyya son of Rabbi Ada of Yafo said: “If you sell” – you are destined to be sold to the nations of the world, (He reads the expression “If you sell [timkeru]” as though it were vocalized differently, giving a meaning of “when you are sold [timakhru].” ) but you should be partners with your Creator, just as Ḥananya, Mishael, and Azarya were, who said to Nebuchadnezzar: “We have no need to reply to you in this matter…Behold our God, whom we worship…He is able to save us…Behold, if not, let it be known to you, king, [that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected]” (Daniel 3:16–18). “Nebuchadnezzar spoke, saying to them: Hatzeda, Shadrakh, Meshakh, and Aved Nego, [you do not worship my gods, and you do not prostrate yourselves to the golden image that I have erected?]” (Daniel 3:14). What is hatzeda? Rabbi Abba bar Kahana said: Truth. (As in Numbers 35:22, tzediya, which means intent or truth.) Rabbi Yosei ben Rabbi Ḥanina said: Emptiness [tzadu]. What, have you come to render my idol worship emptiness? The translation of “emptiness and disorder” (Genesis 1:2) is tzadeya. Rabbi Yoḥanan said two [statements], Rabbi Yehuda ben Rabbi Simon said two, Shmuel bar Naḥman said two, and the Rabbis said one. Rabbi Yoḥanan said two [statements]: He said to them: (Nebuchadnezzar said to Ḥananya, Mishael, and Azarya.) ‘Does not the source of idol worship come from you? Is it not written: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and you have come here to render my idol worship emptiness?’ Rabbi Yoḥanan said another: He said to them: ‘When you were in your land you would send to us and acquire nails, hair, and bones of idol worship in order to carve them, to realize what is written: “Idols of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said two [statements]: [Nebuchadnezzar] said to them: ‘When you were in your land, you would divide into sects for idol worship, just as it says: “You made your beauty an abomination and spread your legs for every passerby” (Ezekiel 16:25), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said another. He said to them: ‘When you were in your land, you would gather in multitudes for idol worship.’ That is what is written: “The sound of a peaceful multitude was within it” (Ezekiel 23:42). “Muva’im” (Ezekiel 23:42) – from Canossa, “Sava’im” (Ezekiel 23:42) – exceedingly inebriated. “They put bracelets on their hands” (Ezekiel 23:42), Rabbi Yehuda ben Rabbi Simon said: Prostitutes, just as it says: “I said of one who is labala by adulteries” (Ezekiel 23:43). What is labala? Aquila translated: A worn-out prostitute. Rabbi Yehuda ben Rabbi Simon said: Labala is nothing other than an expression of idol worship, just as it says: “I will reckon with Bel (This is the name of an idol.) in Babylon” (Jeremiah 51:44). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said two [statements]: [Nebuchadnezzar] said to them: ‘Your idol worship was of silver and gold, just as it says: “Their silver and their gold they made into idols for themselves” (Hosea 8:4), but my idol worship is pure gold in its entirety.’ That is what is written: “King Nebuchadnezzar made an image [of gold]” (Daniel 3:1). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said another. [Nebuchadnezzar] said to them: ‘Did Moses not write for you in the Torah: “You will serve gods [elohim] there, the handiwork of man”?’ (Deuteronomy 4:28). They said: ‘My lord the king, it is not to prostrate ourselves, but rather, to pay tribute with land taxes, produce taxes, animal taxes, and head taxes,’ as Rabbi Shmuel bar Naḥman said: There they call kings elohim. (Nebuchadnezzar argued that they should serve his gods, in accordance with the verse in Deuteronomy. They responded that the verse means they will serve the kings of the lands where they are exiled, as the term elohim can refer to kings. “There” may refer to the land of Israel, or to Rome, which ruled the land of Israel at the time of Rabbi Shmuel bar Naḥman, or to Babylon. ) The Rabbis said one. [Nebuchadnezzar] said to them: ‘Did Jeremiah not write for you: “It will be the nation and the kingdom that will not serve Nebuchadnezzar [king of Babylon…with the sword and with famine and with pestilence I will reckon with that nation]”?’ (Jeremiah 27:8). He said to them: ‘Either you fulfill the beginning of this verse, or I will fulfill its end.’ Immediately, “Shadrakh, Meshakh, and Aved Nego spoke, saying to King Nebuchadnezzar, [we have no need to reply to you in this matter]” (Daniel 3:16). If “king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “king”? Rather, regarding tribute with land taxes, produce taxes, animal taxes, and head taxes, you are king over us, but for this matter that you are saying to us, you are Nebuchadnezzar, and Nebuchadnezzar is your name. You and a dog are equivalent for us. Nebuchadnezzar barks [navaḥ] like a dog, inflates like a leather jug [kad], and chirps [natzar] like a cricket. Immediately, he barked like a dog, inflated like a leather jug, and chirped like a cricket, as it is stated: “I keep the king's command [and the word of an oath to God]” (Ecclesiastes 8:2). Rabbi Levi said: I will keep the command of the King of kings, the Holy One blessed be He, the mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2). (The implication is thus: I will keep the king’s command, but only if it does not contradict “the word of an oath to God,” i.e. any of God’s commandments. ) “And the word of an oath to God,” a reference to: “God spoke all these matters” (Exodus 20:1). “An oath to God,” a reference to: “You shall not take [the name of the Lord…in vain]” (Exodus 20:7), because in this world Israel is enslaved to the nations of the world, and in the future, what is written? “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). For in this world the nations of the world torment Israel, but in the future, the Holy One blessed be He says: “I am destined to feed them from their own flesh and make them inebriated from their own blood, as from sweet wine” (Isaiah 49:26). (God will impose such a harsh famine on the wicked members of the nations of the world that they will eat their own flesh. )
“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42). “I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1). Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool. Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source: (This supports the opinion of Beit Hillel.) “You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written: “The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created. (This is before God created in the heavens, as detailed in Genesis 1:6–8. ) Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid. (The pots of that time were created from clay. At first the craftsman would create a closed box and then he would separate the top part from the bottom, thereby creating the pot and the lid. ) That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another. In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another. In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another. In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another. In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another. But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father. In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another.
When one gives as a gift, say, an (unspecified) apartment, this is something abstract, and is not binding in law. When one gives as a gift a particular house, rooms, etc., this is binding since the objects given actually exist. The emphasis on the word בראשית is to remind us that G–d created the world ex nihilo, that He even created the original raw material hiyuli as we have mentioned repeatedly.
All this is contained in the report of the Creation. The קליפה preceded light since the Torah speaks of Tohu vavohu and darkness as extant before G–d commanded "let there be light." Our sages in Bereshit Rabbah 2,4 understand the four words והארץ תהו ובהו חשך in that verse as alluding to the four periods of exile Israel would have to endure before the coming of the Messiah. The words יהי אור are the reference to that period in our history which will unfold at the end of the periods of exile. The true "good," unmixed with evil, is represented by Jacob; he represents the very essence, "kernel" of the tree of life that is described as being in the "center" of the garden. When the Torah says וכל טוב אדוניו בידו, "and all the goodness of his Master in his hand" (Genesis 24,10), this Tuv instead of Tov, refers to absolute good, not something merely relatively good i.e. Tov. The word Tuv means "goodness par excellence." Abraham explained this to Eliezer when he sent him on the mission to get a wife for Isaac and said "the Lord, the G–d of Heaven who has taken me from my father's house and from my birthplace." Rashi says that the words מבית אבי, refer to Charan, whereas the words מארץ מולדתי, refer to Ur Kasdim. Our sages in Sanhedrin 19, commenting on Isaiah 29,22:"Jacob who redeemed Abraham," say that G–d only saved Abraham from Nimrod's furnace on account of Jacob's merit. This whole statement will be explained in detail in פרשת תולדות. Thus it becomes clear that the whole purpose of Isaac's marriage was to enable Jacob to be born from that union. This is why Abraham hinted to Eliezer "you must on no account bring my son there" (24,6). The implication is that "my grandson" may return there. He will have to go back there to retrieve his "lost" part, i.e. Rachel, Leah, Zilpah and Bilhah. This is why Jacob שמר את הצאן, "tended the flock," and our sages understand this term as similar to the Talmudic צאן ברזל, inalienable property. The letters in the word ברזל, correspond to the respective first letters in the names of Jacob's wives רחל-לאה-בלהה-זלפה.
Suffice it to say that this is what the Midrash Tanchuma had in mind when it said that the function of the Candlestick is to light up for us the period of darkness preceding the ultimate redemption. "When that time arrives it will be those who have darkened our lives who will experience darkness whereas Israel will experience an abundance of light and the universe will undergo a complete rejuvenation. This eventual rejuvenation of the universe was already hinted at in the first words of the Torah's report about מעשה בראשית, the work of Creation, where the Torah speaks about , תהו, ובהו, חושך, על פני תהום, and our sages see in this an allusion to the four exiles the Jewish people would experience before there would be an ideal type of universe (Bereshit Rabbah 2,4). The Table also alludes to the future as indicated in Isaiah 65,13: "Here My servants will eat whereas you will starve; My servants will drink and you will thirst."
When at the beginning of פרשת וישב, we are told that Jacob made an attempt to settle in the land of Canaan to live a quiet undisturbed life, G–d objected to Jacob at that stage wanting to enjoy both the present world and the Hereafter. This world is not slated to recover from the original sin, the time when the serpent polluted Adam and Eve, until the arrival of the Messiah. Ever since that sin our world operates on the principle that the קליפה, peel, precedes the פרי, fruit. It is this principle which forms the background of Bereshit Rabbah 2,4. We are told there by Rabbi Shimon ben Lakish that the reason that the Torah begins the story of Creation with the statement that there was Tohu Vavohu, in other words imperfection similar to the imperfection of the world experienced by the Jewish people in exile, was that imperfection has to precede perfection. The Midrash describes several such exiles as being alluded to in that verse. The word Tohu refers to the exile in Babylon; the prophet Jeremiah (4,23) describes the country thus. The word Bohu supposedly refers to the exile under the Medes, since we have a verse in Esther 6,14 where the king's messengers are described as ויבהלו להביא את המן, the word ויבהלו containing the letters of the word ובהו. The word חשך, which follows in Genesis 1,2, refers to the exile under the Greeks who blackened the eyes of Israel by demanding that the Israelites inscribe on the horns of their oxen that they had no further share in the G–d of Israel. Finally, the words על פני תהום, refer to the exile under the Romans, Edom, which seems bottomless like the תהום, Deep. When the Torah continues ורוח אלוקים מרחפת על פני המים, "The spirit of the Lord hovered over the expanse of the water," Rabbi Shimon ben Lakish views this statement as an allusion to the spirit of the Messiah of whom it was said in Isaiah 11,2 that: "the spirit of the Lord rested on him." How does one merit that the spirit of the Lord comes to rest on one? By the merit of repentance which is compared to water, as we know from Lamentations 2,18: "Fair Zion, shed tears like water day and night!"
אלה תולדות השמים והארץ וגו, “these are the derivatives of heaven and earth, etc.; seeing that in the first chapter the Torah had been extremely concise on a number of aspects of the story of creation, the Torah now fills in some of these gaps, by explaining more about the “how” of that period. We have a statement by Rabbi Abahu, quoted in Bereshit Rabbah 12,3, according to which every time in the Holy Scriptures when a paragraph commences with the word: אלה, this is meant to indicate that a state of affairs which had been described as in effect previously, is no longer valid. On the other hand, if a paragraph commences with the word: ואלה, this is meant to indicate that what follows is a continuation of a state of affairs that already been in existence. The state of affairs that the word אלה in our verse is to supersede is that of tohu vavohu, chaos and darkness, which the Torah had introduced in Genesis. 1,2.
ויעבר אלוקים רוח על הארץ, “ G–d made wind pass over the earth;” this was the same wind of which the Torah in Genesis 1,2 had written that it was “hovering” over the surface of the waters. In other words, at this point the earth had basically reverted to what it had been before the creation of light. It was this “wind,” G–d made use of now to repair the damage earth had sustained by making the waters subside.
The basic structure of the story that begins with creation and ends with Noah is this: In the beginning God created a universe of order. He then created human beings, who created a universe of chaos – “the land was filled with violence” (Gen. 6:11). So God, as it were, deleted creation by bringing the Flood, thus returning the earth to the way it was at the very beginning when “the earth was formless and empty, darkness was over the surface of the deep, and the spirit of God hovered over the waters” (Gen. 1:2). He then begins again, with Noah and his family as the new Adam and Eve and their children.
“He carves out channels through rock; His eyes behold every precious thing” [Job 28:10]. Channels [ye ‘orim] refers to the totality of all of the sefirotic existences [havayot] and is derived from “light” [‘or] as in “the waters [=lights] lift up their voices [Ps. 93:3]. ( Here he calls upon an ancient connection between the Hebrew and Aramaic words for “light” and “water.”) These primordial existences are implied by the term “water” in the Biblical account of creation, as it is written: “And the spirit of God hovered over the face of the waters” [Gen. 1:2]. After all of these channels flowed forth, “his eyes beheld every precious thing.”
(The Men of the Great Assembly) arranged certain of our prayers to clarify that the threefold repetition (of “holy”) in Isaiah refers to the world of Separate Intelligences, whether to that entire world or only the highest part. (14. The term “Separate Intelligences” could accordingly refer to that world as a whole or to its highest component, the Lord Himself. Cf. chap. III, n. 42.) Thus, when addressing the Lord, the (prayer) says, “they attest three times to your holiness,” and “those who treble their sanctification of you.” (15. This is according to the Sephardic version of the ḳedushah prayer.) I have also spoken at length on this in the Menorat Kesef. (16. The subject is discussed in general in the Menorat Kesef (AS II 80–95) without any reference to these verses or prayers.) From my words at the beginning of the work, one can understand the verbal similarity between us and the Christians, in that with regard to the trinity they speak of “Father,” “Son,” and “Spirit,” asserting that they are both three and one, which is similar (to what we say). This is all written in the Torah, (such as) when the Lord is described as a father, most remarkably when it says “(thou didst forget God) that bore thee,” (17. Deut. 32:18.) for this of necessity means that He has a child. This is especially so in view of the verse “Ye are the children of the Lord your God.” (18. Deut. 14:1.) Furthermore it is written with regard to the Active Intellect: “the spirit of God,” (19. Gen. 1:2.) corresponding to “the spirit.” Yet | we are really far-removed from the Christians in opinions despite an external similarity in phrases and in speech, even though some individuals among them are similar to us (in opinions). (20. This is but one of several statements that Kaspi makes indicating his concerns regarding Christological claims and Biblical exegesis. Many of the verses mentioned in the present chapter are included among the stock Christian arguments on these issues related to the trinity, and it is likely that their mention here is connected to such Christian claims. In this regard, see above Chapter 2, pp. 69 ff. for its impact on Kaspi’s exegesis, as well as Chapter 3, pp. 95–96 as to the latter years of Kaspi’s literary activity. It should be noted in the present context that while Kaspi appears here to countenance the idea of common approaches to exegesis, as a rule he is scathingly critical of Christological exegesis and polemics. For a list of references to Christianity in Kaspi’s writings, see W. Bacher, “Aus der Bibelexegese Joseph Ibn Kaspis,” MGWJ LVI (1912), pp. 209–217.)
HOVERETH. When they journey. (When the baby birds journey, the mother bird hovers over them.) Yerachef (hovereth) is related to the word merachefet (hovered) (Gen. 1:2). The cloud acted similarly when Israel journeyed. (It hovered over Israel.)
וסכרתי And I will give over. The כ is here, according to some, substituted for נ, but, in fact, only the silent letters interchange; it is rather to be compared with ויסכרו and were stopped (The second explanation is not different from the first in substance, but in the wording, because after all סכר means the same as סגר to shut, to stop, to deliver up, whether we say that the former is derived from the latter by the change of ג into כ or not.) (Gen. 8:2).
רוח יי The spirit of the Lord. The Gaon says that תוח the wind (air) has not yet been mentioned with the other three elements in the preceding verse, and that יי the Lord is the answer given to the question, and the meaning of the phrase is: Who has directed the wind? The Lord. (The Gaon translates it: مَب هَيَّا الْروج هو اللهُ) I do not agree with this explanation, because it is said (The accusative case in Hebrew is indicated by את only when the noun has the definite article or governs a genitive; if, therefore, רוח were to be separated from the following יי, the particle את before רוח would be very exceptional.) את רוח, and besides, the second half of the verse has no sense at all if this explanation be adopted. I explain the verse thus: Who has directed the spirit of the Lord: רוח is in the construct state; comp. אלהים רוח (Gen. 1:2); (A. V., The spirit of the Lord (here as well as Gen. 1:2).) the interrogative pronoun מי who, is to be supplied before the second part of the verse: And who is the man, to whom God communicated His counsel, why He created things in such and such a manner.
[THEN I WILL GIVE.] The vav in ve-natati (then I will give) is like the vav in ve-ha’aretz (now the earth) in Now the earth was unformed and void (Gen. 1:2). (In other words, the vav in ve-natati (then I will give), like the vav in ve-ha’aretz (now the earth), does not introduce an independent verse. According to I.E. the meaning of ve-natati is not “and I will give,” but “then I will give.” For the vav in ve-ha’aretz, see I.E. on Gen. 1:2 (Vol. 1, p. 30).) When a word which has a vav prefixed to it (Such as ve-natati (then 1 will give).) is ultimately accented, (As is the case with ve-natati (then I will give).) the word is an imperfect. When it is penultimately accented it is in the perfect. The above is, aside from a few instances, always the case.
After describing how planet Earth was fixed in space, God goes on to explain how He then made it habitable. The primeval planet had been formless and void, and totally covered by water. It was as a result of the ordinances God invoked to gather the waters into the seas and the atmosphere that the dry-land appeared. Malbim describes the process as follows: The element water was sandwiched between the element earth below and the element air above. ((This notion of a series of concentric spheres, each surrounded by another out to the ultimate sphere, is Aristotelian. According to this notion, earth has its natural place at the center of the universe, and water, being the next heaviest element, has its natural place immediately above earth. The comes air, and above them all, fire.)) At God's decree, vapor began to rise from the element water up to the firmament which is the atmosphere, where the clouds are. As it says: 'And the spirit of God hovered over the surface of the water' (Genesis 1:2) and this made the water-vapor begin to rise. As a result of this, the element air was separated from the evaporating water and some dry-land began to appear. Afterwards, God ordained that the remaining waters gather and form the seas, thus making more dry-land appear.
There was already much discussion from the early Sages, the philosophers, and receivers of the true tradition on the subject of "physical and form", as you can see in the Moray, the Kuzari book, the Raavad's introduction to the book of Yetzira, and the Ramban's commentary on the verse: "And the earth was without form, and void" (Gen. 1:2), see them. The summary of what comes out of all of them is as follows: When G-d wished to create the world, He first created a primordial physical without form, similar to clay in the hands of a potter, or raw metal which the metal smith uses to make various objects of different forms, but of the same material. So too regarding the four elements, before each one received the form visible to us, it was first composed of the primordial substance, which is called by the Greeks, "hiyuli", and in the kabalistic books, "nefesh yesodot" (the spirit of the elements), since the form requires the underlying physical, without which it cannot hold its form, and the substance is the essence of the thing while the form is the incident (mikre), because sometimes it is embodied in this form and sometimes in another. The physical and the form of the four elements always existed simultaneously, because their existence preceded that of all the creations, and from them all creations were composed...now you will understand well the author's coming words.
“DEEP CRIES UNTO DEEP” Sheer voice, without words, plays an uncanny role in communication. (This section was inspired by an unpublished lecture by Steven Frosh, “Marginalia,” presented at the London School of Jewish Studies in July 2007.) In the biblical narrative of creation, “. . . the earth was without form and void, and there was darkness upon the face of the tehom—the murmuring deep. And God said, Let there be light” (Gen. 1:2). In this translation, the watery deep is full of murmuring; God’s first word interrupts a murmur, neither speech nor silence. (See the translation of tehom in A. M. Silbermann, trans., Chumash with Rashi’s Commentary (Jerusalem: Silbermann Family, by arrangement with Routledge and Kegan Paul Ltd., 1973). This translation is based on Abraham Benisch, Jewish School and Family Bible (London: James Darling, 1851), the first Jewish translation of the Bible into English.) The English murmur amplifies the complex harmonics of the Hebrew tehom (usually translated simply as “deep”). These include the roots, hamah, hamam— hum, murmur, coo, reverberate, roar, growl, groan, stir, rush, tumult, sound of a great throng.
King Solomon compared the soul of a righteous person to אור, “a great light,” seeing that the soul provides spiritual light. It is derived directly from the celestial throne of glory. This light is not a derivative, but originates with G’d’s essence. By contrast, Solomon compared the soul of the wicked to a lamp, suggesting that it is merely a derivative, has no staying power of its own. It depends on oil and wick to keep it going. It is not a “self-starter.” As soon as either the oil supply fails or the wick develops some problem, the lamp is extinguished, i.e. the person dies. In other words, the body serves as the oil and wick of the soul of the wicked and it cannot survive the failure of his body. The reason is that the soul of the wicked does not derive his joy except from matters innately related to his body Although, technically speaking, a soul does not die, the punishment such a soul experiences may be far worse than death (compare author on Leviticus 18,29). Seeing the wicked person did not pursue the path of light but the path of darkness, the attribute of darkness will be applied to him. This is a kind of destruction of the soul, an ongoing process involving unending painful afflictions. Solomon stated this explicitly when he said in Proverbs 11,7: “when a wicked man dies his hopes perish.” Note that he did not say במות רשע, “when the wicked dies,” but במות אדם רשע, “when a wicked man dies.” The word אדם is meant to alert us that anyone who patterns his life after the attractions provided by what is earthly, אדמה, is considered a wicked individual. This is why, at the time of his death, he loses all the things he put his hopes in. After all, his hopes had focused only on matters of the body. He had not displayed any interest in matters spiritual, matters which should have been the prime concern of his soul. The word ידעך “will be extinguished,” is most appropriate to describe the demise of such a soul as it implies the cessation of light and constitutes the punishment of the sinful soul. We may consider that the word דעיכה does not describe a total extinction of light but rather that the soul in question no longer experiences the amount of light which would be appropriate for it. We find the word used in Job 18,5 where Bildod speaks of the light of the wicked failing, (ידעך), “in that the flame of his fire does not shine.” In other words the meaning of that word is not exactly the same as כבוי, which would be a total extinction of the light. Isaiah 43,17 supports our point. The prophet says: ישכבו בל יקומו דעכו, כפשתה כבו, “they lay down to rise no more as they were extinguished; quenched like a wick.” It appears that the prophet speaks of two successive stages of light going out, the last stage כבו being the absolute extinction of any light. However, in lauding the virtues of the righteous, Solomon mentions the word ישמח, “rejoice.” The righteous rejoices with the reward he receives for his righteousness. The expression שמחה is invariably applied to spiritual enjoyment due to the soul having attained new dimensions of Holy Spirit. Examples of such in Scripture are found in Psalms 104,31, ישמח ה' במעשיו, ”may the Lord rejoice in His works.” Another such example is found in Psalms 104,34 אנכי אשמח בו, “I will rejoice in Him (the Lord).” Seeing that the righteous serve the Lord joyfully while they are on earth they will enjoy an added degree of joy in the hereafter. There is yet another reason why Solomon compared the soul of the righteous to light; the reason is that the souls were created on the first of the six days of creation simultaneously with the original light. (Compare author’s commentary on Genesis 1,4). There is a specific verse speaking about the souls in Chronicles I 4,23: ”These were the potters who dwelled at Netaim and Gederah; they dwelled in the king’s service.” (According to Bereshit Rabbah 8,6 the reference is to the souls of the righteous in the proximity of the King of Kings, the Lord). These souls were meant to benefit from this light which was created on the first day. In that particular passage in Genesis the Torah spoke of five different categories of light; we also find the נפש, “soul” appearing under five different names they are: רוח, נשמה, נפש, חיה, יחידה. Concerning this relationship between light and soul, David said in Psalms 119,130: פתח דבריך יאיר מבין פתיים, “the words You inscribe give light and understanding to the simple;” our sages in Bereshit Rabbah 3,1 comment on this verse that the opening words of the verse i.e. פתח דברים mean that as soon as G’d opened His mouth light came forth. The message is that as soon as “G‘d opens His mouth,” illumination, wisdom emerges. When the Torah writes; “G’d said let there be light, and there was light,” the meaning is that that this light came forth from the original darkness. It was quite unlike light produced by man. When man produces light he lights one candle from another, i.e. he adds light from an existing source of light. This matter is clear from the Torah’s description that there was only darkness over the entire expanse of the “deep” (Genesis 1,2). Job 12,22 confirms this state of affairs; “He draws mysteries out of the darkness and brings obscurities to light.” Another verse along the same lines is found in Daniel 2,22: הוא גלא עמיקתא ומסתרתא ידע מה בחשוכא ונהירא עמה שרא, “He reveals deep and hidden things, knows what is in the darkness, and light dwells within Him.” The word עמיקתא, “hidden things,” are understood by our sages as a reference to the מעשה מרכבה, “the mystical dimensions of what goes on in the celestial regions.” The word וסתרתא, on the other hand, refers to the mysteries of the process of creation. Seeing that G’d produced light out of darkness, it is quite clear that He does not need man-made light (such as supplied by the Menorah in the Tabernacle). In Psalms 139,12 David spelled this out when he said: ”darkness is not dark for You; night is as light as day; darkness and light are the same.” [the author quotes more such verses which I omitted. Ed.] Although we have seen that G’d is certainly not in any need of light supplied by man He legislated that the Tabernacle, His residence, be lit up internally by means of the lampstand, מנורה.
Personally, I believe that the essence of Pharaoh’s dream was centered in the number seven which recurs so many times. It is a fact that both Pharaoh and all his wicked contemporaries believed in the existence of the universe having preceded G’d. They denied such a thing as G’d supervising the fate of the universe and the fate of man or anything that occurred in the terrestrial part of the universe. They attribute all abnormal occurrences in the terrestrial part of the universe to mere chance, at best dictated by a combination of horoscopic influences presided over by the seven fixed stars (planets), which themselves are not subject to influence by man’s deeds. Pharaoh and the likes of him were thoroughly attached to the forces of nature as even his name already suggests. [The name פרעה consists primarily of the letters עפר, i.e. the raw material man is made of. (Rabbi Chavell)] Seeing that Pharaoh was so closely involved in the raw materials our terrestrial universe is made of G’d showed him two of the major elements of that combination of four elements which make up the raw material of our universe. They are water and dust, (earth). Seven cows emerged from the element water, whereas the seven ears of corn grew out of the element dust, earth. These two elements hold the key to satiety or hunger as the case maybe, subject to G’d’s benevolent supervision of what goes on in our world. Our Rosh Hashanah (Mussaph) prayers concentrate on the fact that on that day G’d determines which country is to suffer famine and which will have plentiful food. This subject, i.e. that decisions pertaining to the earth’s food supply are made in heaven was something revolutionary for Pharaoh. The man who had thought that the seven fixed stars determine what happens in our territorial world was taught in a dream that there is a Power which supervises and directs these seven planets at will if need be. (we have discussed this in greater detail in our commentary on Genesis 1,2) He was taught that G’d may increase or decrease the apparent power of these planets relative to the system of reward and punishment which forms the basis of G’d exercising His supervision of the universe. The reason that Pharaoh had to be taught all this was that up until that point he had thought of the river Nile as his personal property, as we quoted from Ezekiel 29, 3 “the river is mine and I have made it.” The fact that the events in his dream originated in the river are an example of what our sages term מגיד מראשית אחרית, “that G’d allows us a preview of things to come.” In this instance the preview granted to us in this dream of Pharaoh was the eventual collapse of Egypt as a world power after Pharaoh and his army were drowned in the sea a week after having suffered the death of all their firstborn. The Egyptians had been give ample warning to change their concept of the terrestrial universe and the place therein of its Creator. The ten plagues had been designed to wean the Pharaoh of his time of his pagan beliefs. His failure to do so resulted in his downfall. The fact that his downfall was caused by water, the element which he thought was under his control, was a clarion call for other nations to recognise the attribute of G’d we call י-ה-ו-ה, i.e. the attribute which G’d uses to demonstrate that He is totally free, not bound by so-called “laws of nature.” The Pharaoh at the time of the Exodus, while acknowledging the אלו-הים attribute of G’d, had exclaimed: מי ה' אשר אשמע בקולו, “who is this new attribute of G’d that I should have to listen to His voice?” (Exodus 5,2). Joseph, well aware of Pharaoh’s faulty pagan beliefs, first told him that the power to reveal the meanings of dreams did not reside within him but was reserved for the superior power of G’d. By that he meant that there was a power which superseded that of the seven planets whom Pharaoh had thought of as independent forces each supreme in governing different parts of the universe. By saying בלעדי אלוקים, he drew attention to the discriminatory nature in which G’d supervises His universe. By saying that this Power אלוקים was going to put Pharaoh’s mind at ease, he introduced him to G’d the benevolent who deals with people on an individual basis. Pharaoh’s relief would come from G’d not via any of the seven planets. It therefore behooves man not to turn to the stars, the horoscopes, etc., in order to divine his destiny but to turn to his Creator. This is what he meant when he said: “G’d will set Pharaoh’s mind at rest.” This approach to matters concealed from us is illustrated by Job 5,8 when Eliphaz said: ואל אלו-הים אשית דברתי, “and I will direct what I have to say to the Lord.” This is also what prompted Hoseah, quoting G’d, to say (Hoseah 2,23-24) “on that day I will respond; I will respond to the sky, and it shall respond to the earth; and the earth shall respond with new grain and wine and oil.” This verse teaches that just as it is not up to the earth to initiate any response to man’s request and efforts unless it had first been so instructed by G’d, so it would be foolish to direct one’s prayers and efforts to intermediaries. The reason Joseph always uses G’d’s attribute אלו-הים when referring to G’d is that he wanted to underline that what purports to be “natural,” i.e. laws of nature which man thinks he can depend on, is so only as long as the Lord who has created these forces, i.e. אלו-הים continues to direct these forces to operate normally. Seeing that the dream of Pharaoh forecast interference by G’d in these “natural” forces of the earth to produce crops, Joseph added את האלוקים עושה הראה לפרעה, “what G’d is about to do, (i.e. changes in established patterns of nature) He has revealed to Pharaoh.” Afterwards Joseph added that not only had G’d given Pharaoh advance warning of what was about to occur, but He had even provided him with a time frame of when to expect these changes, i.e. beginning immediately. [I believe the author went out of his way to justify the use of the word אלוקים when in reality anything denoting G’d’s interference in the laws of nature is usually credited to His attribute י-ה-ו-ה; in this instance, the fact that Pharaoh did not even acknowledge the existence of Creator who had preceded the creation of this universe had to be acquainted with that fact before he could absorb any lesson about the attribute Hashem. Ed.] When Joseph added כי נכון הדבר מעם האלוקים לעשותו, “for the matter is already ready before G’d and He will proceed forthwith to carry it out,” (verse 32) he again attributed anything that would occur to G’d and not to anything man could do. At the same time he wanted to convince Pharaoh that man is not a robot and acts under compulsion, that everything in his life has not been decreed from above. The words בלעדי אלוקים, contain within them an allusion to the limit of G’d’s power, i.e. the freedom of choice He as accorded to man, something over which G’d has no control. If you will examine Joseph’s word carefully you will find that they parallel the Torah’s report of the story of creation. That report began with the words בראשית ברא אלוקים, ”at the beginning, G’d created, etc.” and ended with the words (Genesis 2,3) אשר ברא אלוקים לעשות, “which G’d had created as an ongoing process.” Joseph commenced with telling Pharaoh that first and foremost there would be an activity by G’d, i.e. את האלוקים עושה, and he concluded with the words האלוקים לעשות exactly like in Genesis 2,3.
The glory of G’d was on the top of the mountain. We know this because the Torah writes in 19,20 that “G’d descended onto the top of the mountain.” We also have a verse in Exodus 24,17 that “the appearance of G’d was like consuming fire on top of the mountain.” All of the Israelites stood at the farthest end of the mountain. Moses was allowed to enter into the cloud and ascend the mountain, as we know from 24,18 as well as from 19,9. The expression עב הענן refers to a dark cloud within which the Presence of G’d was concealed. The word חשך in our context means a type of fire (compare our comments on Genesis 1,2, page 5 my translation). The whole verse in Deut 4,11 must be understood as the following sequence: “and the mountain was burning with fire until the heart of the heaven; חשך, ענן, וערפל. The word חשך refers to a fire as we explained on Genesis 1,2; this was followed by ענן, which in turn was followed by ערפל, also described as עב הענן. In other words, there were 4 separate stages, each one on a higher level than the previous one, each higher level being “inside” the previous one, closer to the core. The lowest and outermost level was that described as תחתית ההר. This was followed by the region called ראש ההר. The next higher region to that was called ענן, whereas the highest region was called עב הענן. We find something parallel to these regions of relatively higher levels of sanctity when comparing the way the Israelite nation organised itself on earth when it erected the Holy Temple. The level of the relatively minimal decree of sanctity, corresponding to the תחתית ההר, was the שער העזרה, the entrance gate to the courtyard of the Temple. The next higher level of sanctity i.e. corresponding to ראש ההר, was the עזרה, the holy courtyard. This was followed by the היכל, the Sanctuary, which corresponded to the level of ענן when compared to what occurred at מתן תורה. Finally, the Holy of Holies, קדשי קדשים, the innermost sanctum of the Holy Temple was what corresponded to what the Torah described as עב הענן at Mount Sinai. This was equivalent to ערפל, the region where G’d concealed Himself.
כל העושה בו מלאכה יומת, “anyone performing (forbidden) work on it will be executed.” This line is immediately followed by the prohibition of lighting a fire on the Sabbath. It is possible to interpret these two verses as examples of forbidden work on the Sabbath. First the Torah prohibits the performance of certain categories of activities called מלאכה; the Torah describes the lighting of fire as an example of such a forbidden category of activity. The expression מלאכה applies primarily to activities connected to the building of the Tabernacle which are forbidden to be performed on the Sabbath. This is the reason the Torah does not speak here of כל מלאכה, “any manner of work,” as it does on other occasions when the work-prohibition on the Sabbath is mentioned (compare Exodus 20,10). Following the prohibition to perform such work on the Sabbaths during which the construction of the Tabernacle was in progress, the Torah goes on to prohibit such activities on the Sabbath for all future generations also. This is the meaning of the additional words בכל מושבותיכם, “in all your dwellings” (as opposed to G’d’s “dwelling’). The example of lighting a fire is merely representative of all the other categories of activity which are prohibited on the Sabbath. Making fire is an appropriate example of basic human activity seeing that most of the principal activities we are engaged in cannot be performed satisfactorily if one were not able or allowed to make fire. This is the reason that the sages instituted the benediction over fire during the הבדלה ritual at the end of the Sabbath to signify that this crucial activity (as well as other activities) which was prohibited on the Sabbath is once again permitted. Fire, i.e. light, was the first of the activities G’d engaged in when creating the universe (Genesis 1,2). The ritual known as הבדלה comprises a total of four benedictions (wine, fragrances, fire/light, and the benediction reminding us of the difference between the holy and the profane). This number corresponds to the letters in the holy name of the Lord, the tetragrammaton. The benediction over wine is alluded to in Genesis 1,1 in the word הארץ, a reference to Gan Eden. The grape vine was one of the trees in that garden. The benediction over the fragrances is also alluded to in the word רוח אלו-הים, “the spirit (whiff) of the Lord” in the same verse. Fragrance is central to wind, i.e. the wind carries the fragrance, the odor. It represents the air man breathes through his nostrils, the organ of smell. Finally, fire is represented in that same verse we quoted from Genesis 1,2 where the word “light” has a dual connotation, also meaning “fire,” i.e. the source of warmth. In the ritual of the הבדלה we refer to the whole concept of fire and light as a separation between light and dark.
זאת החיה אשר תאכלו מכל הבהמה אשר על הארץ, “these are the creatures which you may eat from among all the animals on earth:” If you will take a good look at this paragraph and at the paragraphs following them, you will realize that there is an overall pattern to the sequence in which they have been written. They correspond to the four basic elements of the universe which we explained in connection with Genesis 1,2. Here the Torah proceeds in an ascending manner. You are aware that in Genesis they appeared in a descending manner. The four basic materials of terrestrial earth are: fire, wind (atmosphere), water, earth. This is also the order in which Solomon arranged these four basic components of our terrestrial universe in Proverbs 30,4. He writes: “Who has ascended heaven and come down? Who has gathered up the wind in the hollows of his hand? Who has wrapped the waters in his garment? Who has established all the extremities of the earth?” In the paragraphs before us the order of these phenomena and allusions to them has been reversed, so that their identifying symbol instead of being ארמ'ע has been reversed to become עמר'א. Here the Torah commenced with the element earth, dust, when it wrote: “these are the creatures on earth that you may eat.” In the second paragraph the Torah speaks of the element water, telling us what creatures in the water we are allowed to eat. In the third paragraph the Torah speaks about the atmosphere, telling us which birds (categories) must not be eaten. The Torah tells us which birds or winged creatures we must abhor (11,13). In the fourth paragraph the Torah alludes to the element fire which is the fourth element, the least substantive of all. The paragraph (11,29) begins with the words: “these are the contaminated ones, (ritually impure) among the teeming animals that teem upon the earth.” Among the categories listed is the צב which consists of two groups including the salamander. it is alluded to in the word למינהו, “according to their kinds,” an expression not found with the other seven of these contaminated creatures. According to an ancient tradition this salamander has its origin in fire; it is the product of a furnace which has been heated for seven years consecutively both by day and by night. This enabled the salamander (dragon?) to mature during all this time. If it were to separate from the fire even for a moment it would die, just as fish die when they are removed from their element, i.e. water. [Our author bases himself on the Sifra of Talmudic times. Tosafot Chagigah 27, speak of such creatures which we think of as strictly belonging to mythology, Ed.] When Rabbi Akiva came to the verse והצב למינהו (verse 29), he exclaimed: “how great and marvelous are Your works o Lord, You have created them all with wisdom; You created huge monsters in the sea, huge animals on land, If the ones in the sea would be placed on land they would die at once, whereas if the huge land animals like elephants were to be placed in the sea they would drown at once. You created great creatures with fire and large creatures in the atmosphere. If the ones which thrive on fire would be placed in the atmosphere they would die immediately, whereas if the ones whose habitat is the atmosphere were to be put to the fire they would burn to death immediately. This then was what David had in mind in Psalms 104,24 when he wrote the words quoted above” (compare Sifra Shemini 8,7).
In the Sefer Yetzira, (oldest kabbalistic text) air-(רוח)- fire-water are listed as the three “mothers,” so-called because they are like mothers to all that is found in the universe. These three elements are perceived as “descended” from the other, i.e. air begets water and water begets fire. This view is supported by verses from the Scriptures, of course. When the Torah writes in Genesis 1,2: בהו, וחושך; this means that fire is descended from water. The words ורוח אלו-הים מרחפת על פני המים mean that the water is “descended” from the element רוח, “air or spirit.” This is the reason why in our daily prayers we refer to the sequence משיב הרוח ומוריד הגשם, “who makes the air blow and makes the rain descend.” Support for the statement that fire is “descended” from water comes from the scientific fact that fire is [or at least may be Ed.] extracted from water. (compare Talmud Beytzah Mishnah folio 33 that “on the festival it is forbidden to extract fire from the water.”) [apparently experiments were conducted with glass bottles filled with water being exposed to intense sunlight. After a while, due to the water having become overheated, the glass burst into flames. quoted by Rashi. Ed.] Dust, i.e. earth is “descended” from fire. The reference is to the fertiliser left behind after something has been burned up. [Dust or earth in this instance refers to the earth and its ability to produce crops, etc. Perhaps the earth thrown up as volcanic ash is the best example of fire “producing” fertile earth. Ed.] When these three elements surface as part of a human being they have been metamorphosed, the white part of man corresponds to the element water; the red part of man corresponds to the element fire; the black part of man corresponds to the element dust=earth. The element רוח, “spirit,” which is a fundamental part of man is the basic element and dominates all the other elements of which he is composed.
A kabbalistic approach: The three years during which consumption of fruit during the first three years is forbidden correspond to the (three highest) emanations, כתר, חכמה, בינה. which are lumped together as one as we have no clear understanding of their workings. This concept corresponds to the period preceding creation of light, a period described in the Torah as tohu vavohu vachoshech, (Genesis 1,2) something which we also cannot fathom exactly with our minds. The fourth year of the tree yielding fruit corresponds to the emanation גבורה, (nowadays known as דין); this corresponds to what the Torah describes as “the spirit of G’d hovering over the expanse of the water,” {Genesis 1,3). This was a period not completely hidden from our ability to comprehend but also not completely revealed, made accessible to our faculties to comprehend. As a result, the Torah demands some form of פדיון, “redemption,” i.e. a process by which that which is beyond our normal capacities is made accessible before we may treat such produce as completely secular, “natural.” The fifth year corresponds to the era commencing with the creation of light, the first part of our material world. As pointed out on earlier occasions the word אור, “light” appears five times in the Torah’s report about its creation. The fifth year of a fruit-bearing tree is compared to the era of world history ushered in with the creation of light. The Torah alludes to this by writing of the fifth year להוסיף לכם תבואתו, with the letter ה added at the end [instead of the letter ו as is the spelling in our versions of the Torah, the pronoun ו “its” referring to the masculine word עץ in verse 23. The author views the letter ה which we do not have and which would be a grammatical inconsistency as an allusion to the five times the word אור, “light,” appears at the beginning of Genesis. Ed.]. In order to remind us of the relationship between the emanations and this legislation the Torah mentions the word ערלה three times in verse 23. In other words, each one of these three first years symbolizes a different concept.
Conclusion – Malchut Hashem vs. the Forces of Evil This idea is expressed poignantly by the Midrash (Bereishit Rabbah 2:4). The Midrash connects the four phrases describing the forces of darkness mentioned at beginning of Creation, (Bereishit 1:2) followed by the Pasuk “The spirit of Hashem hovers above the waters”, as referring to the Arba Malchuyot which will be succeeded by the Malchut Hashem. This Midrash teaches that forces of evil will be present in the world. While they will be powerful for a while, eventually they will fade away. The Ru’ach Hashem temporarily hovers over them and in the end prevails.
The attempts to recover what happened at the sea through the poem are doomed to failure, considering that the piece is constructed out of two traditional stories, the victory at the sea and the later conquest of Canaan (vv.1–12, 13–17). Further, it is set in cosmic terms. The words “Oceans” (Heb. tehomot; vv.5, 8) and ‘breath” (ru’ah; v.8) recall the primeval chaos at the beginning of Creation itself (Gen. 1:2). This technique is characteristic of much of ancient/religious literature: a great event is told in a way that reflects the beginnings of the gods and the world (this may include statements about the end of the world as well).
“When God began to create Heaven and Earth” [1:1]. In the beginning of the creation of heaven and earth, the earth was desolate, empty and darkness was over the void. (Rashi, Genesis, 1:1. Rashi calls this the plain meaning of these words.) The Holy One’s Throne of Glory hovered in the air over the water. (Rashi, Genesis, 1:2.) Why did the Torah begin with [the letter] bet? It teaches us that the world is similar to the bet that has three sides and the fourth is open. So too is the world. The Holy One closed three sides and on the north side, the Holy One did not make a heaven. Why? The Holy One wanted to say to the nations of world, let your false gods come and let them close the fourth wall. Since you have chosen them as gods, let them see what they can do. (Hizkuni, Genesis, 1:1.)
Our sages said that the Holy One created the world in three ways: for the sake of the Torah, which is called “the beginning of His path” [Proverbs, 8:22], for the sake of the sacrifices that were offered in the Temple, which is called first, because the Temple was created before the world. The third is that the world was created for the sake of charity and tithes, which are called “the first fruits of your new grain” [Deuteronomy, 18:4]. (Genesis Rabbah, 1.4.) Since the first verse of the Torah alludes to the Temple, it also shows us how it will be destroyed. (Genesis Rabbah, 2.5.) That is why it says, “and the earth was desolate and unformed” [Genesis, 1:2]. The earth will be desolate, since the Shekhinah will depart after the destruction [of the Temple]. (B. Yoma, 21b.) Therefore, God said, “and the spirit of God hovered over the waters” [Genesis, 1:2]. This shows us that when we will be in exile, the Torah will not leave us and we will also have the Torah in exile. (Bahya, Genesis, 1:2.) Therefore, it also says, “God said, let there be light” [Genesis, 1:3]. This shows us that at the end of the exile the Holy One will create light for us and will send us the Messiah, concerning whom it is written, “Arise, shine, for your light has dawned” [Isaiah, 60:1]. This means, come arise and illumine us with your light. This passage teaches us that the Holy One tells Israel what will happen and that the world was created for the sake of the Messiah. (B. Sanhedrin, 98b.)
[33] The question might be asked, why God deemed the earthly and body-loving mind worthy of divine breath at all, but not the mind which had been created after the original, and after His own image; in the second place, what “breathed in” means; thirdly, why the breathing is “into the face”; fourthly, why, though he shows his knowledge of the word ‘spirit’ when he says “and the Spirit of God was borne above the water” (Gen. 1:2), he now says “breath” not “spirit.”
[32] Right too is his statement that “darkness was above the abyss” (Gen. 1:2). For in a sense the air is over the void, inasmuch as it has spread over and completely filled the immensity and desolation of the void, of all that reaches from the zone of the moon to us.
[22] Nay, never would it have come to them save to convict those who choose the base instead of the noble. Now the name of the “spirit of God” is used in one sense for the air which flows up from the land, the third element which rides upon the water, and thus we find in the Creation-story “the spirit of God was moving above the water” (Gen. 1:2), since the air through its lightness is lifted and rises upwards, having the water for its base.
§ 22. The air which flows up from the land. This is explained in De Somn. i. 144, where Jacob’s ladder which reached from earth to heaven is interpreted as the air, τὰς γὰρ ἀναδιδομένας ἐκ γῆς ἀναθυμιάσεις (rising vapours) λεπτυνομένας ἐξαεροῦσθαι συμβέβηκεν ὤστε βάσιν μὲν και ῥίζαν ἀέρος εἶναι γῆν. κεφαλὴν δὲ οὔρανον. The similar statement about the water which follows here is meant to explain Gen. 1:2, not to exclude the fact that earth also is a βάσις.
This term teaches that the Holy One, Blessed be He, sought to revert the world to chaos and void, as it was in the beginning before Creation (Genesis 1:1–2), on account of Jehoiakim, who did evil in the eyes of God. Once He observed the people of his generation, His mind was settled. Likewise, the Holy One, Blessed be He, sought to revert the world to chaos and void, on account of the generation of Zedekiah, but once He observed Zedekiah, His mind was settled. This shows that the leader and his generation are not necessarily on the same level in terms of righteousness.
This remedy is beneficial for several ailments, and the Gemara presents each of these in turn: For curing the heart, the above combination should be taken with wine, and your mnemonic for this is the verse: “And wine that makes glad the heart of man” (Psalms 104:15). For curing an ailment that arises due to the wind [ruḥa], one drinks the mixture in water, and your mnemonic for this is the verse: “And the spirit [ruaḥ] of God hovered over the face of the waters” (Genesis 1:2). For childbirth [lekhuda], a woman in labor drinks the mixture with beer [shikhra], and your mnemonic for this is the verse: “With her pitcher [vekhadah] upon her shoulder [shikhmah]” (Genesis 24:15).
All of these are derived from the Torah: Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” (Genesis 1:1). Tohu and vohu, as it is written: “And the earth was unformed and void [tohu vavohu]” (Genesis 1:2). Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” (Genesis 1:2); light, as it is written: “And God said: Let there be light” (Genesis 1:3). Wind and water, as it is written: “And the wind of God hovered over the face of the waters” (Genesis 1:2). The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” (Genesis 1:5).
Why do I need “and the earth” [et ha’aretz]? To teach that heaven preceded earth in the order of Creation. The next verse states: “And the earth was unformed and void” (Genesis 1:2). The Gemara asks: After all, the Bible began with heaven first; what is different about the second verse? Why does the Bible recount the creation of earth first in the second verse? The Sage of the school of Rabbi Yishmael taught: This can be explained by a parable of a flesh-and-blood king who said to his servants: Rise early and come to my entrance. He arose and found women and men waiting for him. Whom does he praise? Those who are unaccustomed to rising early but yet rose early, the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.
With regard to the fate of ben Zoma, the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥananya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him to honor him, as he was deep in thought. Rabbi Yehoshua said to him: From where do you come and where are you going, ben Zoma, i.e., what is on your mind? He said to him: In my thoughts I was looking upon the act of Creation, at the gap between the upper waters and the lower waters, as there is only the breadth of a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them. Rabbi Yehoshua said to his students who had overheard this exchange: Ben Zoma is still outside; he has not yet achieved full understanding of these matters.
The Gemara explains: Now, this verse: “And the spirit of God hovered over the face of the waters,” when was it stated? On the first day, whereas the division of the waters occurred on the second day, as it is written: “And let it divide the waters from the waters” (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: And how much, in fact, is the gap between them? Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like the gap between the boards of a bridge. Mar Zutra, and some say it was Rav Asi, said: Like two robes spread one over the other, with a slight gap in between. And some said: Like two cups placed one upon the other.
(Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions.) The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth (Gen. 1:1.) . {A parable} of a king who made a chair. After he had made it he made its footstool (Greek ‘υποπόδιον.) : the Heavens are My throne and the Earth My footstool (Is. 66:1.) . What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven (Gen. 2:4.) {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens (Is. 48:13.) . Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands (Ps. 102:26.) . Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was (Gen. 1:2.) , it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights (Gen. 1:14.) . According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem (Gen. 1:20.) . According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce (Gen. 1:24.) . According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan (Greek λοπάς.) and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens (The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.) . Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
“Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching (The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly.) : Originally the world was water in water. What is the reason? God’s wind was hovering over the water (Gen. 1:2.) . Then He turned it into snow, He throws his ice like small breads (Ps. 147:17.) . Then He turned it into land, for He will tell the snow, be land (Job 37:6.) . And the land stands on water, to Him Who spreads the earth over the water (Ps. 136:6. Babli 12b.) . And the water stands on mountains, on mountains shall the water stand (Ps. 104:6.) . And the mountains stand on wind, behold the Maker of mountains and Creator of wind (Am. 4:13.) . And the wind depends on storm, the wind storm executes His word (Ps. 148:3) . And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms (Deut. 33:27.) .
(Babli 15a.) It also happened that Rebbi Joshua was on the road when Ben Zoma came towards him. He greeted him but he did not answer. He asked him, from where and whence, Ben Zoma? He told him, I was observing the Creation, and the distance between the upper waters and the lower waters is (one) [a full] (The corrector’s text certainly is erroneous. It uses Babli general language but contradicts the Babli here. While the Talmudim recognize units of measurement smaller than the hand-breadth, e. g., finger-widths, unless numbers are given “a hand-breadth” means a small distance of indeterminate size.) opening of a hand-breadth. It says here “hovering”, and it says there, as an eagle watches his nest, over his chicks he hovers (Deut. 32:11.) . Since in case of the hovering mentioned there it means barely touching, so the hovering mentioned here means barely touching. Rebbi Joshua said to his students, Ben Zoma is out. It was only a few days that Ben Zoma passed away.
Alexander continued to ask questions of the Elders of the Negev. He said to them: Were the heavens created first or was the earth created first? They said: The heavens were created first, as it is stated: “In the beginning God created the heaven and the earth” (Genesis 1:1). He said to them: Was the light created first, or was the darkness created first? They said to him: This matter has no solution, as the verses do not indicate an answer. The Gemara asks: But let them say to him that the darkness was created first, as it is written: “Now the earth was unformed and void, and darkness was upon the face of the deep” (Genesis 1:2), and only then does it state: “And God said: Let there be light. And there was light” (Genesis 1:3). Why did they not say that the darkness was created first?
He said to them: Was the light created first, or was the darkness created first? They said to him: This matter has no solution, as the verses do not indicate an answer. The Gemara asks: But let them say to him that the darkness was created first, as it is written: “Now the earth was unformed and void, and darkness was upon the face of the deep” (Genesis 1:2), and only then does it state: “And God said: Let there be light. And there was light” (Genesis 1:3). Why did they not say that the darkness was created first?
Like an eagle who rouses its nestlings, Gliding down to its young, So did [God] spread wings and take them, Bear them along on pinions;
Such is the story of heaven and earth when they were created. When God יהוה made earth and heaven—
Do not turn away to follow worthless things, which can neither profit nor save but are worthless.
I look at the earth, It is unformed and void; At the skies, And their light is gone.
As Balaam looked up and saw Israel encamped tribe by tribe, the spirit of God came upon him.
By the word of the LORD the heavens were made, by the breath of His mouth, all their host.
The earth was unformed and desolate, and (there was) darkness [was spread] over the surface of the abyss. The breath of [from before] Elohim hovered [blew] above the surface of the water.
And the Earth was deeply submerged, and darkness [was] on the surface of the depths, and Allah's wind would blow on the surface of the water.
And the earth was vacancy and desolation, and solitary of the sons of men, and void of every animal; and the Spirit of mercies from before the Lord breathed upon the face of the waters.
And the earth was vacancy and desolation, solitary of the sons of men, and void of every animal; and darkness was upon the face of the abyss, and the Spirit of mercies from before the Lord breathed upon the face of the waters.
And the earth was void and formless, desolate from humans and animals alike. It was empty of all planted vegetation and trees. Darkness was spread on the surface of the depths, and a merciful spirit from before God blew across the water.
2:6 One day R. Joshua was walking in a public square and noticed Ben Zoma coming toward him. Ben Zoma, however, walked past R. Joshua without offering a greeting. R. Joshua inquired about Ben Zoma's apparent preoccupation, to which Ben Zoma responded that he had been deep in thought, considering the intricacies of divine Creation. Ben Zoma revealed that he had been reflecting on the cosmic dimensions and the relative locations of the earthly and heavenly domains. He posited that there was no significant distance separating the upper and lower waters, using two Biblical verses to support his theory. The first was Genesis 1:2 which describes the spirit of God moving above the surface of the waters and second was Deuteronomy 32:11–12 which compares God’s actions to an eagle hovering over its nest. Upon hearing Ben Zoma’s interpretation, R. Joshua cautioned his disciples, suggesting that Ben Zoma's ideas were leading him outside of mainstream Jewish thought. Indeed, it wasn't long after R. Joshua expressed his concern that Ben Zoma died.
Four entered the orchard: Ben Azzai, Ben Zoma, Acher (i.e., Elisha ben Avuya), and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Ps. 116:15): "Precious in the sight of the LORD Is the death of His saints". Ben Zoma looked and was harmed. Scripture says about him (Prov. 25:16): "Hast thou found honey? eat so much as is sufficient for thee" and the continuation. [Cont. of the verse: "Lest thou be filled therewith, and vomit it."] Elisha looked and cut down the trees. Scripture says about him (Ecc. 5:5): "Suffer not thy mouth to bring thy flesh into guilt" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1:4): "Draw me, we will run after thee" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an observation deck built above it. It is upon [the man] to look so long as he does not move [his eyes] from it* (ובלבד שלא יזוז [את עיניו] ממנו; alt.,ובלבד שלא יזון ממנו "so long as he is not nourished from it" (Minchat Yitzchak)) . Another parable was given. What is this similar to? To [a street] that passes between two paths, one of fire, and one of snow. If he leans one way, he will be burnt [by the fire]. If he leans the other way, he will be burnt by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua [who was walking in the street and Ben Zoma came opposite him], he reached him and did not greet him. He said to him [from where and to where] Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Gen. 1:2) "and the spirit of God hovered over the face of the waters." And it says (Deut. 32:11): "As a vulture that stirreth up her nest," etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away.
| וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃ | 3 P | God said, “Let there be light”; and there was light. |
And Moses said: ‘Thus says the L‑rd: At about midnight, I will go out in the midst of Egypt. (Exodus 11:4) The main thing is that one’s intentions be for the sake of G‑d, even when one’s deeds are questionable, such as in the case of Lot’s daughters. (After the destruction of Sodom and Gomorrah, Lot’s daughters engaged their father in an incestuous act; however, their intentions were for the best, as the verses say: “And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’ (Genesis 19:31-32).) And if you raise a objection from the case of Baal Pe’or, where the people’s intentions were pure, but they were punished anyway, (“And Israel joined himself to Baal Pe’or, and the anger of the L‑rd was kindled against Israel” (Numbers 25:3). The Zohar (3:238a) explains that this was done unintentionally. The worship of Baal Pe’or included defecating in front of the idol. The Israelites saw this, and assumed it to be an act of desecration, and so unwittingly participated in the ceremony.) we would have to say that deep contemplation and deliberation are needed, in order to know whether one is acting for the sake of G‑d, or not. (Literally, “If it is for G‑d or for Azazel” – a reference to the Yom Kippur service (Leviticus 16), in which two identical goats were used: one sacrificed in the Temple, and the other sent to a demon in the wilderness. The Baal Shem Tov uses the latter as a metaphor for one’s own ego.) One should seclude oneself and study Torah to attain a level of objectivity. Then the verse will apply: “And G‑d said, Let there be light” (Genesis 1:3). That is, G‑d will enlighten you from His Torah as to how to proceed. This corresponds to something I wrote elsewhere, on the verse: “At about midnight, I will go out in the midst of Egypt.” Doubt occurs at midnight – when an issue can go either way (I.e., midnight represents the mid-point between the two possibilities.) – then “I will go out among Egypt” – into a person’s limited awareness, (The Hebrew word for Egypt, “Mitzrayim,” is related to the word metzer, which means narrowness or constriction.) to enlighten him. Ben Poras Yosef, p. 18a
Moses’ song was inspired by the immensity of the miracle that he and the people had witnessed at the time. They had witnessed the “death” and “resurrection” of the universe, albeit in miniature. If the letter ז is symbolic of the עולם העשיה, the universe after its completion on the seventh day, the letter א is symbolic of the very beginning of creation, so that Moses alluded to the process of a reversal in the creative process as having occurred as part of the miracle they had witnessed at that time. It is not accidental that in the Torah scroll instead of writing the שירה, “song” in the normal fashion, the lines are broken, interrupted so as to convey the manner in which bricks are laid, not one exactly above the other, but in a pattern that enables the wall to survive sudden impacts. This is true even of stone walls that are not joined by cement. At this point the author allegorically describes חיות, the essence of “life” as the word of G’d which was the cement that holds together the different parts of the universe, all of which came into existence by His ten oral directives enumerated in the first chapter of Genesis. The empty spaces between the letters (words) are an allusion to the part of the world where this miracle occurred having retreated toward its origin before the definite contours of that universe had been finalized.
Another approach to the last paragraph. it is the duty of every Jew to serve his Creator at all times from feelings of awe and fear and to look at fellow Jews with a benevolent attitude, interpreting actions that appear inappropriate in a favourable light, and not to harm any fellow Jew; the first step in serving G’d is always based on fear, awe. Man’s awe when serving G’d results in a mixture of awe and satisfaction, pleasure. Moses had attained this level of possessing wisdom while at the same time remaining in awe of the Creator, as we know from psalms 111,10 ראשית חכמה יראת ה', “all wisdom has its beginning in a feeling of awe and respect of G’d,” and is therefore symbolic of יראה, while Aaron’s name contains the letters נהר א, i.e. the letter אלף of the word יראה, and the letters spelling “water” in the sense of a blissful stream, providing irrigation, the first such water that we find in Genesis 2,10 i.e. ונהר יוצא מעדן, “and a river originated from Eden, and irrigated, etc.” Awe and fear lead to satisfaction תענוג. Seeing that the term יראה, awe, cannot be an attribute of the Creator, and תענוג, the feeling of pleasurable satisfaction preceded the dispensation by G’d of His largesse to Israel, (the process being comparable to what our sages meant when they said that “the cow is more intent of nursing the calf than the calf is consciously looking for its mother’s milk,”) when it comes to the results of Moses and Aaron intervening in the process of preparing Pharaoh to release the Israelites, Moses is mentioned first when the Torah writes: הם המדברים אל פרעה מלך מצרים להוציא את בני ישראל ממצרים, “they were the ones speaking to Pharaoh to permit the Children of Israel to leave Egypt.”[By mentioning Aaron last, the Torah associated him with the execution directly; he was mentioned immediately before the word להוציא, “to release,” i.e. the type of largesse about to be dispensed by G’d to the Jewish people. Ed.]. I have heard in the name of my revered teacher Rabbi Dov Baer from Mezerich that he explained Proverbs 10,1 בן חכם משמח אב, “a wise son brings joy to his father,” as Solomon paraphrasing the relationship between Jews loyal to Torah and their Father in heaven. When a Jew serves his Father in heaven he causes Him satisfaction and joy. Similarly, when someone makes complimentary remarks about fellow Jews, G’d also derives pleasure from such compliments. We are not to serve G’d for selfish reasons at all, such as the reward we have been promised for doing this. We must strive to provide G’d with satisfaction from our service to Him. This is so although there are a few benedictions in the 19 benedictions of the amidah, the central prayer, in which we ask for something for ourselves, such as intelligence to serve G’d properly, the ability to repent our sins, and a cure for our diseases. Seeing that G’d derives pleasure from our prayers, even these benedictions in which we turn to Him for help, also give Him pleasure. G’d derives pleasure from the very fact that we, His people, enjoy our existence on earth. This is what the sages had in mind when they responded to the question (Bereshit Rabbah 3,4) ,מהיכן נבראת האורה “from where did the light in which G’d garbed Himself originate?” The word for “light” in that Midrash is אורה as opposed to אור, the light G’d had created on the first day (Genesis 1,3) [There the word for “light” was in the masculine mode, whereas in the Midrash it is in the feminine mode, reminding us that it was something passive, received. Ed.] The answer given by Rabbi Shmuel ben Nachman in that Midrash is that it originates from the site on which the Holy Temple was built. The Talmud, pursuing this subject also asked whence the light originated from. [I have not been able to authenticate what follows, supposedly in the Talmud. Ed.] The Talmud wonders whence the light in which G’d drapes Himself originates. Seeing that the word אורה used for “light,” is in the feminine mode it must have been created at some time, having been the recipient of input from another source. Seeing that man needs to serve the Lord for the sake of providing Him with pleasurable satisfaction, תענוג, as opposed to our receiving blessings and material benefits in the earthly part of the universe, the question is logical. The answer given in the Talmud to the question posed is that G’d derives pleasure from man’s service which enables Him to dispense His largesse to man. He even enjoys prayer when it is offered as a means to secure this largesse. The reason He does so is because the very fact that He has reason to dispense this largesse is a source of satisfaction for Him.
GOOD POINTS, OFFERINGS AND MELODIES Reb Noson next cites Chazal’s account of the communal korban tamid, daily-offering, brought in the Beit HaMikdash. Representatives of all three branches of the Jewish people—the Kohanim, Leviim and Yisraelim—participated. Reb Noson will explain how this mirrors beirur of the good points, creating melodies, and elevating the good points as the dibbur of prayer. Now, this refining of the good points from the animalistic desires finds expression in Chazal’s statement: “[There were] Kohanim with their sacrificial service, presenting the offering; Leviim on their platform, chanting and playing music; and the appointed group of Yisraelim, the maamad delegation, standing at their station and reciting passages of Torah.” (Megillah 3a; Taanit 26a ff. Chazal teach that legislation instituted in the days of David HaMelekh divided the Kohanim into mishmarot (lit. “watches”), 24 family groupings tasked with performing the service in the Beit HaMikdash in rotating shifts, a week at a time. Twenty-four mishmarot of Leviim were likewise appointed, tasked with providing musical accompaniment in rotating shifts from a nearby platform while the Kohanim presented the korbanot. The Yisraelim too were divided into 24 groups, known as maamadot (lit. “standing groups”). A delegation of each group of Yisraelim, known as anshei maamad, men of standing, would ascend to Yerushalayim as emissaries of all the people. From their station near the korbanot during the service, the anshei maamad would pray that HaShem receive the offering of their fellow Jews with favor. Meanwhile, the remainder of each maamad of Yisraelim would gather in their towns to pray, fast, and recite from the Torah’s account of Creation, showing that the world exists in the merit of the korbanot. Over time, this collection of special prayers and Torah readings came to be known as Maamadot.)
And this is the explanation of “and in the hands of the NeViim (prophets) ADaMeh (I spoke parables)” (Hosea 12:11). Through “the hands,” clapping, the words are spoken on “ADaMah (land) that is holy” (Zechariah 2:16). “NeViim” is similar to < NiV sefataim (an expression of the lips), an aspect of the spoken word of prayer>. 4. {“God said, ‘Let there be light,’ and there was light. God saw the light, that it was good, and God separated between the light and the darkness” (Genesis 1:3, 4).}
Sermon on Parashat Bereshit In Midrash Tehillim, it says, “’The beginning of Your words gives light’ (Psalms 119:130) – the beginning of Your words in the Creation was (Genesis 1:3), ‘Let there be light’; From there, ‘You make the fools understand,’ and they will begin with words of Torah” – and Rashi on Psalms cites this midrash. And it appears that his words can be elucidated according to the Mishnah (Avot 5:1), “With ten utterances the world was created, etc.” And see the book, Orchot Tzaddikim, as he explains that the teacher [of this mishnah] had two questions: One is, what was the benefit of having informed us that the world was created with ten utterances? And also, why was it created with ten utterances? And he answered about the first question, that an evildoer should know to be careful not to sin – for his punishment will be great, since he is destroying the world that was created with ten utterances. And about the second question, he answered that it is to give a goodly reward to the righteous. But that itself is difficult – why should the evildoer be punished with a severe punishment? As what does it matter that it was created with ten utterances, was He not able to have created it with one utterance? For if a craftsman makes a utensil in ten days that he could have made in a day, is his payment any greater as a result; and does one who breaks it have to pay any more? Likewise is it difficult – why should the righteous receive any more reward [as a result of this]? And see what he writes.
And with this we can understand [the Gemara’s statement] (Rosh Hashanah 32a), “’In the beginning’ is also considered an utterance, as it is stated (Psalms 33:6), ‘By the word of the Lord the heavens were made’” – and see Rashi’s commentary. For the holy Torah also caused and assisted the Creation, that it be able to exist – and as it is written (Kiddushin 30b), “I created the evil impulse, [and] I created the Torah as a remedy.” And this is the intent of the midrash at the beginning: That because the Holy One, blessed be He, only started using the expression, “And He said,” with, “Let there be light” (Genesis 1:3); but, “And He said” is not said regarding the creation of the heavens and the earth – therefore [we derive that] the heavens and the earth exist on account of the Torah, and did not need an utterance [other than the Torah itself]. And that is why the Torah weakens the strength of the evil impulse. Hence the fools will understand the Torah’s uniqueness, “and they will they will begin with words of Torah.” And this is the meaning of that which is written (Jeremiah 33:20), “Were it not for My covenant […], I would not have made the laws of heaven and earth.” For the heavens and the earth were created by way of the Torah.
“And God said, ‘Let there be light,’ and there was light.” (Bereshit, 1:3) It is said in the Midrash (Bereshit Rabbah, 1:1), “Rabbi Ushaya Rabba opened, (Mishlei, 8:30) ‘And I was as one brought up with him, and I delighted in him each day.’ Ammon, or ‘brought up,’ means like a tutor. (See Esther 2:7, “and he brought [omman] up Hadassa, that is, Esther.”) Also, ‘Ammon,’ he was well covered. ‘Ammon,’ he was hidden [or well cared for]. There are those who say, ‘Ammon,’ is the name of the capital (in Egypt, Alexandria was once called ‘Ammon.’) (This has another translation. Ammon means famous.) Another interpretation: ‘Ammon’ is an artisan.” We find these five interpretations of Ammon in man, who goes through five states of being from the beginning of his existence until his final completion. At first, when his father and mother conceive him, he is completely hidden, unrecognizable to any part of creation. The second state of being occurs when he is formed in his mother’s womb and becomes recognizable as a separate entity. The third, when he is born and his existence is complete. Then, all see how he a separate entity. The fourth, when he is weaned from his mother’s breast and begins to act on his own. And the fifth, when he marries a wife and begins to create new beings, built as an everlasting structure. It is towards this end that was he created. And thus, we find these five states of being in the creation of the world, which emerged from nothing and from being completely hidden to become revealed and substantive. At first the creation was called “brought up in secret,” for it was included in God’s essence, may He be blessed, and there was no sign of it emanating from Him. This was the first state of being. When the creation emanated from God and began to become revealed, it entered the second state of being, called “brought up, well covered.” This is the secret of the embryonic state, which is well covered. Afterwards, it became further revealed, called “brought up as by a tutor.” These three states of being are the first three hidden sefirot: Keter (crown), Chochmah (wisdom), and Binah (understanding). (These aspects are hidden, just as the intellectual faculties are hidden in the head, and thought is hidden from external recognition.) The Midrash explains these three sefirot from below to above. First, “raised as by a tutor” is Binah, “raised well covered” is Chochma, and “raised in secret” is Keter, the sefira so concealed that it is called “in secret.” Afterwards it revealed itself even more, called “Ammon the capital” (literally: “Greater Ammon”) as the creation began to enlarge. This is the meaning of being weaned from the mother’s breast. Afterwards, “Ammon is an artisan,” where the creation emerges into complete revelation, and started to create new creatures, according to His will. This is why we make the blessing, “who formed man in His image,” under the wedding canopy, and not at birth. Because when a person is born, he is not yet complete; only when he marries and begins to make new beings. This is what the Torah means when it says, “and the world was tohu u’vohu, chaos and void.” From the moment of conception until the embryo becomes apparent, it is called tohu, chaos or unformed. Once it is recognized it is called bohu, void; that is, seeing something and not knowing what it is. The nine months of pregnancy are called “and darkness on the face of the abyss.” At that time, though the outcome is not yet clear, we hope for and anticipate the birth. Thus we call it, “the abyss.” (Meaning, something deep and unrecognizable, which we long to know clearly.) “And the spirit of God hovered” is the moment when the woman gives birth, when both mother and child hover closer to death than life, as we find in the Midrash and Gemara (Vayikra Rabba, 27:7). “And God said, let there be light,” means complete salvation. The five times the verses mention, “light” correspond to the five states, mentioned above. The last one is “and God called the light day,” in which God realizes all of His intentions in creating the world.
For example, on the first day of the Six Days of Creation, the attribute of kindness—comprised of all His holy attributes, (Each attribute includes all the others. The specific designation denotes the dominant quality of the attribute.) with His will and wisdom and understanding and knowledge clothed in it—was revealed, and He created with it the light, through the Utterance, “Let there be light,” (Genesis 1:3.) which is the spreading forth and flow of the light from above into the world, and its diffusion in the world from one end to the other. This [creation of light] is the quality of kindness, yet, because it also includes the attribute of might, therefore, it [the light] was not spiritual as the actual Supernal Light, and also became clothed in this world, which is finite and limited, for it is a distance of 500 years from the earth to the heaven and from east to west. (Chagigah 13a; ibid. 12a.)
So, figuratively speaking, when the attributes of the Holy One, blessed is He, reach the level of the revelation of their action in the lower [worlds]; this revelation and the flow of this action is called “utterance” and combination of letters, for there can be no action proceeding from His attributes without [the intermediacy of] combinations which are called “letters.” For instance, for the creation of light from the attribute of kindness, there issued from it a flow of action and a power with which to produce and create the light. And the flow of this power and this life-force is designated “utterance” and [combination of] the letters of “Let there be Light.” (In Hebrew, i.e., יהי אור. Genesis 1:3.)
We similarly find this [matter] in the six days of creation. The first day is the aspect of the Chessed – Kindness of “Let there be light,” (Genesis 1:3) while the second day is the aspect of the Gevurah – Judgment of “Let there be a firmament,” (Genesis 1:6) as it states in the Zohar, (Zohar I 205a, and Zohar III 94b.) “Each day has its function.”
This is as stated, (Psalms 97:11.) “Light (Ohr-אור) is sown for the righteous,” and it states about light, (Genesis 1:3) “[And God saw the light,] that it was good (Tov-טוב),” just as the aspect of Yesod is called “Good-Tov-טוב,” (Zohar I 60a; Shaarei Orah of Rabbi Yosef Gikatilla, Shaar 2 (Yesod); Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 224.) as in [the statement], (See Tanya, Shaar HaYichud VeHa’Emunah, Ch. 4; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 5; Also see Torat Chayim, Bereishit, p. 30b and footnote 4 there.) “It is the nature of the good to bestow goodness” specifically to another.
An example is the verse, (Genesis 1:3) “And God said-VaYomer Elohi”m-ויאמר אלהי״ם.” Elohi”m-אלהי״ם represents the one hundred and twenty combinations (See Etz Chayim, Shaar 15, Ch. 6; Shaar 44, Ch. 5; Maamarei Admor HaEmtza'ee, Shemot Vol. 1, p.137 – There are 120 possible permutations of the five letters of HaShem’s-יהו״ה primary title God-Elohi”m-אלהי״ם.) of the “Hidden Thought” that is literally in the Essential Self. This is called, “The closed saying” that is concealed within the Essential Self of HaShem-יהו"ה, He who is called the “Concealed of all concealments etc.,” to the highest heights, as in the verse, (Job 28:23) “And Elohi”m-אלהי״ם understands the way thereof etc.”
In contrast, its revelation in speech, as in the saying, (Genesis 1:3) “Let there be light (Yehiy Ohr-יהי אור),” is a separate, independent thing, which is the aspect of Chochmah of Chessed of Malchut that is drawn from the aspect of Malchut of Chochmah of Chessed of Zeir Anpin in a manner of particulars.
It is also called the Maamar Patuach-The Open Saying, as in, (Genesis 1:3) “And God said-Vayomer Elohi”m-ויאמר אלהי״ם” or as stated, (Psalms 33:6) “By the word of HaShem-יהו"ה the heavens [were made] etc.” regarding which it states, (Psalms 103:19) “His Kingship rules over all etc.” as known.
For example, the combination of the first day, “Let there be light-Yehiy Ohr-יהי אור,” which is the aspect of Chessed, (Genesis 1:3; See Or HaChayim to Zohar Bereishit 46a; Siddur Im Divrei Elokim Chayim, Shaar HaKriyat Shma 76b; Maamarei Admor HaEmtzaee, Devarim Vol. 4, pg. 1,446; Hanachot 5577 pg. 10; Torat Chayim, Bereishit 8c.) is the root of the first millennium of Briyah, Yetzirah, and Asiyah, as known regarding the verse, “In six days [HaShem] made etc.,” referring to the six upper days of Zeir Anpin and Nukvah of Atzilut etc., that are called, (Isaiah 63:11; Deuteronomy 32:7; See Zohar III 15a; Maamarei Admor HaEmtzaee, Vayikra Vol. 1, pg. 225; Bamidbar Vol. 2 pg. 366.) “Yemei Olam - the days of the world” [in the masculine] and “Yemot Olam - the days of the world” [in the feminine].
ויאמר אלוקים, “G-d said:” seeing that there were no intelligent creatures as yet that G-d could have spoken to, the meaning of this statement must be that “G-d spoke to His heart, to the seat of His thoughts.” Even in our physical world nowadays when a human being expresses thoughts verbally, these are products of his thought processes which preceded his thoughts being formulated. If we needed proof for the correctness of this approach, the reader only needs to look at Genesis 6,67: וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו. ויאמר ה׳ אמחה את האדם אשר בראתי וגו', “The Lord became regretful that He had created man on the earth, and His heart was saddened; He said: “I will wipe out the human race on earth, etc.”
יהי אור, “let there be light!” Before the heavens had been stretched out over the firmament the light of G-d had permeated the entire universe in equal measure. Once He had stretched out the sky like a carpet, (Psalms 104,2) the heavens formed the barrier between the rest of the universe and the תהום, the deep abyss beyond. This is why the Torah had stated that the darkness had formed a cover over that abyss. (Verse 2) This is why its creation was preceded by a commandment, seeing that the light created now was something good for all the stages of creation that were to follow.
יהי אור; three phenomena were created on the first “day;” heaven, earth and light. Each of these phenomena contributed its accessories at the appropriate time. The heaven produced its offspring, i.e. the horizon, רקיע, on the second “day,” and the earth, on the third “day,” produced simple vegetation, i.e. grass and trees. The “light” produced the luminaries and the stars on the fourth “day.” Proof that these developments were not “something from nothing,” as the first phase of the creation is that the Torah describes G-d’s commandment in each instance not with the word: “let there be,” יהי, but with the word “produce,” תוצא. This is similar to G-d’s command to Noach at the end of the deluge, when He said: צא מן התבה, “exit from the ark!” (Genesis 8,16).
ויהי אור, and “light” had materalised. The reason why on subsequent occasions, the Torah merely writes: ויהי כן, “and so it came to be,” is for the sake of brevity. Our sages therefore have taught us in Pessachim 3, that one should always strive to express one’s thoughts as concisely as possible, [while avoiding being misunderstood. Ed.] In this instance, by spelling out the word אור, the Torah did not add a single syllable beyond what was required.
"let there be light" and there was light: And that which [the Torah] did not write, "and it was so," as with the other [days] is because, when it did so with the others, it was written in order to shorten its words; since had it explained all the arrangements of creation, it would have had to have been more expansive, but here there is no more expansiveness in the word (and there was) light (vayehi ohr) than in the word, (and it was) so (vayehi khen).
Let there be light: It is known that this light is not the light that shines for [future] generations, and like other things in this section. And for this reason, it is not written concerning this, “and it was so.” Since also from the beginning, this light was only formed, so that it should be hidden for the righteous ones afterwards. So that there should not be a new creation afterwards, which was not [created] during the seven days [of creation,] God [now] said, Let there be light.” And the word, so, is to be understood as an expression of a foundation and base; like in (Proverbs 11:19), “ so (established) is righteousness for life." And for this reason, it is not written here, “and it was so.”
AND GOD SAID. Saadiah Gaon interprets va-yomer Elohim (and God said), as and God wanted. However, if this were the case Scripture should have stated God wanted (said) light to be. Therefore va-yomer Elohim is to be rendered “and God said.” (If va-yomer Elohim means God wanted, rather than God said, Scripture should have used the infinite li-heyot in place of yehi; Let there be implies a statement.) We similarly read, By the word of the Lord were the heavens made (Ps. 33:6), and For He commanded, and they were created (Ps. 148:5). (Here creation is described as coming about by God’s word. The terms used are: spoke and command. It is absurd to translate these two words as wanted.) Scripture describes creation as coming about by God’s word because it wants to teach us that heaven and earth came into being without any labor on God’s part. We may compare this to a king assigning certain tasks to his servants.
[LIGHT.] The light spoken of in this verse was above the air. (See note 88.)
And the Lord said, "let there be light:" The word, ohr [light], is written five times in this section; and on the fourth day the word, meohr [luminaries] is written five times, with the addition of [the letter] mem [to the word ohr], and there is in this an amazing intention. And that is that since we have found that the Sages, of blessed memory, said (Chagigah 12a), "The light that was created on the first day was hidden" and there is [also] an opinion that says, "these are the very luminaries that were created on the first day and were not 'hung' until the fourth day;" and these two midrashic statements appear to contradict one another. But the truth is not thus, since everyone admits that the light of the first day was a great light and was [then] hidden and that those luminaries that were 'hung' on the fourth day are not the actual light [of the first day], but rather they received their light from a spark of the upper light that was created on the first day; therefore, the word, ohr, is mentioned [on the first day], since it was the actual light; but with luminaries on the fourth day, each one is mentioned as meohr, with the addition of [the letter] mem, to show that they received their light from another light - greater than them - which is what is shown by the [letter] mem [which, when in front of a word, is a prefix that means, 'from']. And according to this, the midrashic statements do not contradict one another; since the first light was hidden - according to everyone - for the righteous, and the luminaries of the fourth day received a spark of the first light; and if so, certainly, 'they are the very luminaries,' since a part [i.e., the luminaries] is included in the whole [i.e., the light created on the first day]. And with this is also resolved [why] they were created [only to be] hidden; and this is a precious explanation.
ויאמר אלוקים “G’d said, etc.” The word אמירה in this instance is a description of “will.” We find it used in this sense in Samuel I 20,4 where Yonathan uses it to indicate that whatever David desires of him he would do. Alternately, the meaning of the word is “decreed,” as we find it in Job 22,28, ותגזר אומר ויקם לך “You will decree and it will be fulfilled.” [The reason for this unusual interpretation of the word ויאמר is that there was no one for G’d to say to what He is reported as having said. Ed.].
יהי אור, ויהי אור .”let there be light; there was light.” As far as the plain meaning is concerned, the Torah speaks of two kinds of light. One kind is the kind we use in our material world, the light provided by the sun and the moon. The other category is the light preserved for the use of the righteous in a future world. This former, i.e. the light we use daily, has been “distilled,” or “set aside,” from the other light which has been stored up for the future. This is what our sages in Bereshit Rabbah 17,7 derive from our verse when they said: “the light of the higher regions has been distilled from the planet sun.” Both of these lights are alluded to in a single verse in Psalms 31,20 מה רוב טובך אשר צפנת ליריאיך “how great is Your goodness that You have in store for those who revere You.” [The reason for this whole explanation is that the Torah repeated the word אור instead of merely writing “it was so.”] The verse in Psalms continues פעלת לחוסים בך נגד בני אדם You have created in the full view of those who take refuge in You.” The repetition indicates that there is a hidden light as well as a light which has been revealed. Do not query that the whole idea is strange seeing that the luminaries had not been created until the fourth day. The fact is that when the Torah mentions the sun and moon for the first time on the fourth day it does not describe when they were created, only when they were assigned to function, to give light for the earth; the wording is להאיר על הארץ, “to shine on earth.” On the first day the light did not penetrate earthward further that the firmament רקיע . Looking at our verse from an homiletical point of view: the words “let there be light, there was light,” come to tell us that when human beings want light they must derive it from an existing source or form of light. How is it possible for man to create light out of darkness? G’d, on the other hand, produced light out of a universe wrapped in darkness. This is what Job recognised when he said (Job 12,22) מגלה עמוקות מני חשך ויוצא לאור צלמות, “He draws mysteries out of the darkness and brings obscurities to light.” Daniel phrased it similarly when he said (Daniel 2,22) הוא גלא עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרא. The word עמיקתא refers to what is known as מעשה מרכבה,”esoterics,” whereas the word מסתרתא refers to the creation of heaven and earth. The words ידע מה בחשוכא refer to the “darkness on the face of the deep,” whereas the words ונהורא עמיה שרא refer to G’d giving the directive “let there be light.” After it has become clear that G’d made light emerge out of darkness, we learn that night is part of the day, and that it is perfectly in order to refer to night as “day” as indeed we do on every festival when in our prayers we refer to יום חג המצות הזה, “this day the festival of unleavened bread,” even though the prayer in question is recited in the evening after dark. The same applies to the evening prayers of all the other festivals. On the other hand, “day” is never referred to as a part of night. Rabbi Simon in Bereshit Rabbah 3,5 draws our attention to the fact that the word אור appears five times in our short paragraph. This is an allusion to the five Books of Moses. The words יהי אור refer to the first Book of Moses seeing that we read in that Book about the creation of light. The wordsויהי אור refer to the Book of Exodus where G’d provided light for the Jewish people when He orchestrated the Exodus and they emerged from spiritual darkness as well as from physical darkness. We read in Exodus 10,23, ולכל ישראל היה אור במושבותם, “and all the Israelites enjoyed light in their respective dwellings.” The words וירא אלוקים את האור refer to the Book of Leviticus which is full of commandments all of which provide us with spiritual light. The words ויבדל אלוקים בין האור ובין החשך, “G’d separated between the light and the darkness, are a reference to the Book of Numbers wherein we find that G’d made separations between those Israelites who had left Egypt as adults and those who had been under age and therefore were allowed to proceed to the Holy Land. The words ויקרא אלוקים לאור יום are a reference to the Book of Deuteronomy which is also full of many commandments providing us with further spiritual illumination. To sum up this particular Midrash: The first light is the creation of the universe; the second light is the redemption of the Jewish people from bondage; the third light is the light of repentance (the sacrificial rites are primarily designed to facilitate forgiveness through repentance of our sins). The fourth light is the Holy Temple and the fifth light is Torah and its commandments. Looking at our verse from a rational or investigative point of view, the words “let there be light and there was light” represent the beginning of the new universe. This beginning is called the עולם המלאכים, the region of the angels. From this lofty region evolved (downwards) all other domains below it such as heaven and earth. In order to comprehend the loftiness of the domain of the angels it is well to quote Rabbi Eliezer ben Hyrkanus in his Pirke de Rabbi Eliezer chapter 3. He asks the rhetorical question: “whence were the heavens created?” He anwers: “from the light provided by G’d’s garment.” He explained to you that the very existence of heaven attested to the truth of the original light. The reason The Rabbi perceives of “light “ as the garment of G’d is that “light” is what divides Him from all His creatures. It is similar to garments worn by man which serve to separate man’s appearance from his essence. The fact is that G’d operates in His world by means of His delegates, His angels. Every single angel has specific tasks assigned to him. Bearing this in mind, the meaning of Rabbi Eliezer’s statement is: “which particular angel or delegate did G’d employ when He created the שמיםreferred to in our opening verse? Answer: “He employed the angel whose function it is to serve as the light providing His garment.” The heavens which are substantive in nature were created by this power inherent in light (our so-called sky). This world of angels consists only of צורה, form without חומר, without any substance. Those “heavens” which are substantive had need of the angel “light” which was insubstantial to create them. Form causes the creation of substance not vice versa. There are forms which are devoid of substance, whereas there is no substance devoid of form. From a kabbalistic point of view, the meaning of the words יהי אור ויהי אור is that this verse does not even describe the original creation of light at all. The existence of light had already been referred to in the verse commencing with the word בראשית. This is why the Talmud in Rosh Hashanah 12 says: “Bereshit “ (the word ראשית) is also one of the ten directives with which G’d created the universe. That directive included a reference to light which at that time was still invisible, hidden. Now that the Torah reports the directive “let there be light,” this meant that the previously hidden light now became manifest. The fact that the Torah did not report that ויהי כן, “so it came to be,” is a hint that the light was not something new; the only thing new was its visibility. You should know that this “visible” light is what is called טוב, “good.” It is this light which David referred to in Psalms 31,20 when he mentioned the “goodness G’d has in store for the righteous and added the words: ‘in full view of man.’” He referred to the kind of light which had become visible. There are numerous references to this light commented upon by Midrash Tehillim 27 on the words קל ה' ויאר לנו “G’d is powerful, He shone for us;” or ה' אורי וישעי, “G’d is my light and my help. You need to appreciate that the real beginning of the creation of the physical universe commenced with this directive of “let there be light.” This occurred on the 25th day of Ellul, the number 25 corresponding to the numerical value of the word יהי. As to the statement in the Talmud (Rosh Hashanah 27) that the world was created in the month of Tishrey, the reference was to the creation of Adam, the first human being. Creation of man constituted the completion of the creative process and this is what the Talmud referred to. Man is the “seal” of all of G’d’s activities up until then. The Talmud could not say that the universe was created in Ellul as it concerned itself with a finished product only. You should also know that the period of time that Torah preceded creation of the universe until the directive of “let there be light,” has also been hinted at in the word ב-ראשית. The letter ב in that word alludes to the two thousand years Torah preceded our universe, a period called “beginning,” i.e. ראשית. We find some proof of this in the Bereshit Rabbah 3,7 which points out that the Torah did not write יהי ערב, “let there be evening,” but only ויהי ערב, “it remained evening,” i.e. there had already been a system called time, [though time was not counted in terms we are familiar with. Ed.] We must concede that the concept of time itself was a creative act and prior to that act “time” did not exist. Nonetheless we find time prior to the creation of the universe referred to specifically in several instances throughout the Bible. When the sages spoke about “two thousand years” which the Torah preceded the universe they did not refer to days or years in the manner we count days or years nowadays. The element of “time” in that context is not subject to investigation by the human intellect. Job 36,26 referred to this phenomenon when he wrote הן קל שגיא ולא נדע מספר שניו ולא חקר; “Here G’d is greater than we can know; the number of His years cannot be counted.” Another reference to this kind of time is found in Job 10,8 הן כ-ימי אנוש ימיך , “are Your days to be compared to human days?” or Psalms 102,28 ימי שנותיך לא יתמו, “the days of Your years are never ending.” During those “times,” it occurred to G’d to creative 1000 generations (of human history); however 974 of these generations were wiped out (compare Chagigah 13-14). This means that these 974 generations were “wiped out” from G’d’s original plan. They had not ever been created in the flesh. As a result of these 974 generations never having seen the light of day the Torah was given to the Jewish people after man existed for 26 generations. The reason G’d reconsidered His original plan was that He foresaw that the people in those generations would all be wicked. G’d advanced the giving of the Torah so that He would thereby advance the cycle that would otherwise have taken 1000 generations. This is the meaning of Psalms 105,8 “He is ever mindful of His covenant, the promise He gave for a thousand generations.” The words “for a thousand generations” mean: “at the end of one thousand generations.” These “lost “ generations are referred to by our sages in Chagigah 13 when they quoted Daniel 7,10 נהר דינור נגיד ונפיק מן קדמוהי אלף אלפין ישמשונה ורבו רבבן קדמוהי יקומון דינא יתיב וספרין פתיחו, “A river of fire streamed before Him; thousands upon thousands served Him; myriads upon myriads attended Him; the court sat and the books were opened.” The Talmud asks” “whence did the river originate?’ The answer given is that it was the result of the sweat of the beasts. To the question where this river Dinor ended, the answer given is “on the heads of the wicked in hades,” seeing that we have a verse in Job 22,1 אשר קמטו ולא עת נהר יוצק יסודם; “how they have shrivelled up before their time, and their foundation poured out like a river.” Rabbi Acha bar Yaakov interpreted the first half of this verse as describing G’d’s anger. Rabbi Shimon ben Chasidah understands this verse as a reference to the 974 generations which had originally been planned by G’d to come into existence prior to the universe as we know it. What did G’d do with them? He suspended them in that river. Some appear in each generation and they are the ones whose main purpose in life is to mock G’d. Thus far the discussion in Chagigah.
ויאמר אלוקים יהי אור ויהי אור. The light was already in the heaven, seeing that the luminaries were created together with the planets. Daniel 12,3 refers to this when he compares the radiance of the knowledgeable people in the future to the radiance of the expanse of the sky, describing the latter as זהר הרקיע. In Exodus 24,10 the visions experienced by the elite of the Israelites is compared to וכעצם השמים לטוהר, “as pure as the radiant light of the heavens.” What had been lacking was only that this light had not illuminated the face of the deep as this had not been equipped to reflect such light as yet. Seeing that the directive concerned only the creatures in the “lower universe,” G’d did not introduce His creative activities with the words: יהי שמים, “let there be a heaven,” but the Torah wrote simply: “He created heaven, etc., ברא.” Once the various planets were placed in orbit to perform their orbits [I suppose that the sun only is meant, Ed.] every 12 hours the “lower” part of the universe would be in darkness. At the end of the first period of 12 hours, G’d issued the directive: “let there be light”, i.e that light should replace the darkness in that location. When the wind blows over the water it dries some of the surface of the waters enabling the waters to be illuminated faintly by the daylight above. The primordial light had not become distinct, strong, until the fourth day. Possibly, the words זהר הרקיע describe the light by means of which the heaven itself shines, radiates light, as we have written. In that event, the light described here refers to a different period of 12 hours, a whole day comprising 24 hours. This light would have become missing on the first day from the “lower regions” of the universe. With the absence of this light darkness would have ensued in that region. During the first three days of the creative period, the only reason for such absence of light from part of the universe would be the fact that it was the will of the Creator that it be so. This can be so only if we adopt the view that the light prevailing during the first three days of that period was none other than the “natural” light radiated by the רקיע, the firmament. If, on the other hand, we assume that the light under discussion is the light of the sun, which up until then had shone weakly, seeing that the atmosphere had not been conditioned to let its rays traverse it without hindrance, and that as a result of this during these three “days” total darkness pervaded the universe, there can be no question that these regions had not been conditioned to receive the light from heaven at all, not even a weak diffused kind of light. Total darkness would have prevailed during these “days.” It follows that the reason for this total darkness during these three “days” must have been none other than G’d’s will, His pleasure that it be so. Clearly, although G’d saw that the light “was good,” He decreed in His wisdom that light not be present at all times in all locations. The reason is that the universe needs darkness also, why else would G’d have created it as we know from Psalms 104,20 תשת חשך ויהי לילה, “You bring on darkness and it is night.” Maimonides writes (chapter 30, second part of Moreh) that the principal cause of the coming into existence and the destruction of celestial forces such as the planets is light and darkness respectively, both of which are forces to which these phenomena are drawn. The constant change from extremes of heat and cold subject these celestial bodies to wear and tear. Climates are affected through the change from light to darkness, as well as the properties of the planets themselves. These changes reflect the will of higher forces, i.e. G’d, Who wishes rain, change of climate to occur on earth at certain times. Darkness is the natural state of the “lower regions” of the universe, light acting as something reviving these regions. The scholar Ibn Ezra writes that the light of which our verse speaks originated in the regions above the רוח, the wind (spirit) operating within the atmosphere. When the Torah wrote ויאמר, commonly translated as “He said,” this is merely a figure of speech, just as when David wrote in Psalms 33,6 בדבר ה' שמים נעשו, “that the heavens were created by the word of G’d.” These formulations are used by the Torah to describe expressions of G’d’s will.
AND G-D SAID, ‘LET THERE BE LIGHT.’ The word “saying” here indicates Will, as in the verse, What dost thy soul say, that I should do it for thee? (I Samuel 20:4.) which means, “What do you want and desire?” Similarly, And let her be thy master’s son’s wife, as the Eternal hath spoken (Genesis 24:51.) means, “…as He hath willed, for such is the Will before Him.” Or, it may be [that the word “saying” here means] “thinking,” as in the verses, Thou sayest in thy heart; (Isaiah 47:8.) And the chiefs of Judah shall say in their heart. (Zechariah 12:5.) The purport is to state that the creation was not done with toil. Our Rabbis have also called this “thought.” Thus they have said: (Bereshith Rabbah 12:14.) “The thought [concerning what was to be created on a particular day] was during the day; the deed itself was at sunset.” This teaches that creation was thought out, that there is a reason for everything created, that creation was not a simple manifestation of mere Will alone. The word “being” [Let there ‘be’] indicates a deed for the present time, (Thus unlike Rashi and R’dak (Rabbi David Kimchi), who hold that the reference here is to the creation of the luminaries, such as the sun, moon, etc., which were not suspended in the firmament until the fourth day (see Rashi, Verse 14), Ramban explains that the light of the first day was of a special substance; hence Scripture does not say, And it was so, since that light did not remain forever in its original state.) just as: And thou wouldst be their king (Nehemiah 6:6.) [meaning: their king from this moment on]. Therefore Scripture says that when He created the substance of the heavens, He said that from that substance there should come forth a shining matter called “light.”
AND THERE WAS LIGHT. The verse does not say, “And it was so,” as it is said on other days, because the light did not remain in this state all the time, as did the other creations. Concerning this matter, our Rabbis have an interpretation with a profound secret. (Ramban’s hint here is to the Sefer Habahir, 190. See my Hebrew commentary pp. 15—16.) Know that the term “day” as used in the story of the creation was, in the case of the creation of heaven and earth, a real day, composed of hours and seconds, and there were six days like the six days of the workweek, as is the plain meaning of the verse. In the profounder sense, the Emanations issuing from the Most High are called “days,” for every Divine Saying (The tenfold expression, And G-d said, found in the chapter of Creation.) which evoked an existence is called “day.” These were six, for Unto G-d there is the greatness, and the power, etc. (I Chronicles 29:11.) The Sayings, (The tenfold expression, And G-d said, found in the chapter of Creation.) however, are ten because regarding the first three Emanations, the term “day” does not apply at all. The explanation of the order of the verses in terms of this profound interpretation is sublime and recondite. Our knowledge of it is less than that of a drop from the vast ocean.
ויאמר אלוקים יהי אור, by means of this directive G’d meant to correct the fact that up until then everything was in complete darkness,
אור — verwandt mit עור wach werden, für äußere Eindrücke empfänglich werden oder sein, (daher auch: Haut, das allgemeine Organ der Empfindung), einigemal auch: wach machen, wecken, — ist das weckende Element, das alle Kräfte zur Entfaltung wachruft. (Mit רוא ist auch bielleicht חור, das in vollem Lichte erscheinende Weiße und Freie, verwandt, und auch חור, die Lichtung, das Lichte, die Öffnung in einem übrigens Geschlossenen). Dem רוא steht חשך gegenüber, das durch seine Verwandtschaft mit חזק, עשק, חשך das Entzogensein, somit den Zustand bezeichnet, in welchem die Wesen nicht dem weckenden Einflusse des Lichtes bloßgestellt sind.
"Let there be light" - this is the light of the seven days [i.e., Or HaGanuz], which was for the use of those created without seed, and it will be [again] in the future, as the words of the Sages (may their memories be a blessing) Shabbat 30b: it will then be for that which is the future will "bring forth baked treats and fine clothing" without [needing] the power of seed.
And God said: It portrays God as a king who commands and everything happens with His word, to [show] that the action of God is not like the action of a man that makes [things] with his hands but - metaphorically - like one who commands others to make [things]; even though here there was no one to command (and so is the opinion of Rabbi Avraham Ibn Ezra).
"Let there be light:" It appears to me that it is for [the following] reason that He [started] with the creation of the light: Since most nations worshiped the sun because of its great [effect] on [people], through [its] light and heat; hence, He started [with it] to make known that also before there were luminaries, there was light and there was day and night, as everything [only] existed through the word of God.
The process of Creation begins: God said: Let there be light, and there was light. It is difficult to understand the meaning or significance of the phrase “God said.” The most that can be understood from this cryptic description is that God transmitted a kind of message that there should be light, and His instruction came to pass. Light was the first creation to emerge from tohu vavohu . It was unlike any form of light known to mankind; it did not emanate from a prior source. Perhaps it was not even a physical light, but a unique phenomenon.
ויאמר אלוקים יהי אור, “G’d said: ‘let there be light!’ The word ויאמר, i.e. אמירה, is puzzling, seeing there was no one to say anything to. What is meant by the word here is that it was addressed to the existing raw material known as שמים, heaven. The Creator wished to produce something bright, shiny. This came into existence without any effort. When the Torah continues with the words ויהי אור, instead of saying ויהי כן, which is the usual formula, the reason is that the light created at this stage did not endure but was withdrawn after Adam had sinned. The expression ויהי כן is only used in conjunction with phenomena which endured.
“God said, let there be light and there was light” [1:3]. The Holy One created two lights. One light is the sun and the other light is the moon. They illumine the world, and the Holy One created another light for the righteous for when the Messiah will come. That light is very great, but the world was not worthy of such a great light. Therefore, the Holy One hid the light for the righteous [in the world to come]. (Genesis Rabbah, 12.6.) Rabbi Simeon said: (Genesis Rabbah, 3.5.) Light is mentioned five times in this [Torah] portion for the five books that comprise the Torah, since the Torah is compared to a light. The first, “let there be light,” relates to the book of Genesis, with which the Holy One created the world. The second time it says “let there be light” relates to the book of Exodus, when Israel left the Egyptian exile, from the darkness to the light, as it is written concerning the redemption, “but all the Israelites enjoyed light in their dwellings” [Exodus, 10:23]. The third time it says “And God saw the light” [1:4] relates to the book of Leviticus that is full of laws and rules that illumine like a light. The fourth time it says, “God separated the light [from the darkness]” [1:4]. This relates to the book of Numbers in which the Israelites were separated from their previous evil deeds. The fifth time it says “God called the light day” [1:5] relates to the book of Deuteronomy, which is nothing but commandments and laws that shine like a light. This shows us that there are five lights. One light is that the world was created. The second light is the redemption, which is compared to a light. The third light is the light of repentance. When one repented, he attained the light. This is the book of Leviticus that teaches about the sacrifices the person brought when he repented of his sins. The fourth light is the Temple. The fifth light is the Torah and its commandments. The verse “let there be light” [1:3] teaches us that God created the world from the light. As soon as the Holy One said, “let there be light,” the world began to be created. The word “And it was” has the numerical value of twenty-five, which shows that the world was created on the twenty-fifth of Ellul. As the Talmud says, the world was created in Tishrei. (B. Rosh Hashanah, 27a.) That is to say, the creation was completed in Tishrei, since Adam was created on Rosh Hashanah, which is the same as Rosh Hodesh Tishrei. (Pesikta de-Rab Kahana, 23.1.) When Adam was created, the creation of the whole world had been completed, and everything had been created previously. Adam was created, in the expectation that the person should not be arrogant. He should think that the wild and domestic animals are better than the person, since they were created first. (B. Sanhedrin, 38a.) Another explanation is that before the person was created, all of creation was created, so that the person would find everything prepared. (B. Sanhedrin, 38a.)
Now that I have explained to you the topic of Kiddush, I will explain the topic of Havdalah, so that nothing will be missing from your table whether it is an ordinary day or Shabbat, for indeed Havdalah is a way of honoring Shabbat, to remember the day of Shabbat both when it comes and goes, as our rabbis z”l taught in a midrash, “’Remember the Sabbath day’ (Ex 20:8.) – remember it both at its entrance and its departure.” (Maimonides, Sefer Ha-Mitzvot, M”A 155, and in Hilkhot Shabbat 29a.) And know that Havdalah with its four blessings is hinted at in the first parshah of Genesis: the first blessing – borei pri ha-gafen – “who creates the fruit of the vine” – is hinted at in the first verse in the word ha-aretz – “the land” (Gen 1:1.) – which is the garden and the vine in the garden, and this is the wine preserved in its grapes from the six days of creation. (B. Berakhot 34b. The wine that will be served at the messianic banquet at the end of time comes has been preserved in the grapes of the first vine God created in the six days of creation.) The second blessing: “atzei besamim”– “spices from a tree” (Technically, one needs to specify in the blessing the type of spice: atzei besamim – “spices from a tree,” such as cinnamon or nutmeg; esvei besamim, “spices from grasses,” such as mint or tarragon. However, taking into account that not everybody knows how to tell the difference between types of spices, the more inclusive formulation minei besamim– “different kinds of spices” was instituted, to avoid having people say the wrong blessing (Chavel).) is hinted in the expression, “a wind [ru’ah] from God sweeping over the water,” (Gen 1:1.) because smell – re’ah – is sensed by means of the wind – ru’ah. The third blessing: bore’ me’orei ha-esh – “who creates the lights of fire,” is what is written in “Yehi ‘or” – “Let there be light!” (Gen 1:3: “’Or” and “me’orei” are from the same Hebrew root that means “light.”) The fourth blessing – Ha-mavdil – “Who separates” is what is written in “and God separated [va-yavdel] the light.” (Gen 1:4.) And just as we found the act of separation – Havdalah – in the Holy One Blessed be He at the beginning of His rule with the creation of the world and its renewal, so we found in Him the sanctification – kiddush (Its root, kadosh, in its adjectival and verbal forms means literally to “be set apart” or “to set apart.”) – of the day of Shabbat on which work is forbidden, which is written: “God blessed the seventh day and declared it holy [va-yikadesh ‘oto].” (Gen 2:3. What follows is more or less a quotation from Genesis Rabbah Parshah 11, with some omissions.) He “blessed” it providing an extra portion of the manna for it and “declared it holy” by prohibiting the gathering of manna on it.
And of these five senses, two are physical, three are spiritual. We have found them in the Holy One Blessed be He: “And the Lord saw;” “and the Lord heard;” and “the Lord smelled;” (Gen 5:5, Nu 11:1; Gen 8:21, respectively.) but not so the other two. We were given five senses to correspond to the five books of the Torah, and to the five references to “light” in the first chapter of Genesis, (Gen 1:3 (2x), 4 (2x), 5.) and the five names of the soul. (According to Bereshit Rabbah 14:11, they are nefesh, ruah, neshamah, yehidah(“unity”), and hayah (“animal”).) Indeed they are the body’s perfection because they are the palace of the soul, and the soul reveals its actions through them. And the natural scientists said that it was from the wisdom of the design of nature that human beings were created with five fingers on each hand to serve the five senses. Each and every finger has its own sense to serve. The biggest (the thumb) is for wiping the mouth, the index finger for the nostrils, the middle finger for the sense of touch to feel all the parts of the body because it is the longest of all (and can reach everywhere), the ring finger to wipe the eye, and the pinky, which is the smallest of all, to clean the ear. So it is from the wisdom of nature that each and every finger goes to its proper sense organ instinctively and unconsciously. About the order of the fingers our sages z”l said: (B. Ketubot 5b.) ”This pinky [is for…], this ring finger [is for…], this middle finger [is for…], this pointer [is for…], this thumb [is for…].” And they already explained at the beginning of tractate Ketubot that each of these five fingers had their own mitzvah: This pinky for measuring the hoshen – the High Priest’s breastplate; this ring finger for the priest’s meal-offering, this index finger [amah –‘the cubit measure’] for building and tools; this index finger [ha-‘etzba’] for sprinkling (the blood of the sin offering)– “he shall sprinkle it with his finger [be-‘etzba’o],” (Lev 16:14.) and this ‘biggest’ which is the widest of all of them, namely, the thumb of Aaron’s hand for purifying someone stricken with skin rot. (These explanations of the purpose of each finger are not the ones the Gemara brings, but are brought by Rashi in his commentary to this passage in b. Ketubot (Chavel).) So you find yourself learning that the five fingers on the human body meet the needs of both the individual and of God. And you will find among the wonders of human being’s design that the ability to feel is extended throughout the whole body, and the sense of smell is extended outside the body, and that the sense of hearing is extended even further than smell to the extent that humans need it more, and that the sense of sight is extended even further than hearing because humans need it more. So behold how great a matter this is to all who look into it, for it instructs us about the perfection of human beings with their five senses, for “these are the work of God!” (An allusion to Ex 32:16, referring there to the tablets of the covenant, and hence hinting at R. Bahya’s previous association of the five senses with the five books of the Torah.)
Darkness struck at the statement, "Let there be light."
THE term male is a homonym which denotes that one substance enters another, and fills it, as “And she filled (va-temalle) her pitcher” (Gen. 24:16); “An omer-full (melo) for each” (Exod. 16:32), and many other instances. Next, it signifies the expiration or completion of a fixed period of time, as “And when her days to be delivered were fulfilled (va-yimleü)” (Gen. 25:24); “And forty days were completed (va-yimleü) for him” (Gen. 1. 3). It further denotes attainment of the highest degree of excellency, as “Full (male) with the blessing of the Lord” (Deut. 33:23); “Them hath he filled (mille) with wisdom of heart” (Exod. 35:35) He was filled (va-yimmale) with wisdom, and understanding, and cunning” (1 Kings 7:14).
25. The Rabbi: To this belongs the 'Book of Creation' by the Patriarch Abraham. Its contents are very profound, and require thorough explanation. It teaches the unity and omnipotence of God by means of various examples, which are multiform on one side and uniform on the other. They are in harmony with regard to the One, their Director. This results in the three factors: S’fār, Sēfer, and Sippūr (Sefer Yetzirah 1:1). As to S’fār it means the calculation and weighing of the created bodies. The calculation which is required for the harmonious and advantageous arrangement of a body is based on a numerical figure. Expansion, measure, weight, relation of movements, and musical harmony, all these are based on the number expressed by the word, S’fār. No building emerges from the hand of the architect unless its image had first existed in his soul. Sippūr signifies the language, or rather the divine language, 'the voice of the words of the living God.' This produced the existence of the form which this language assumed in the words: 'Let there be light,' 'let there be a firmament.' The word was hardly spoken, when the thing came into existence. This is also Sēfer, by which writing is meant, the writing of God means His creatures, the speech of God is His writing, the will of God is His speech. In the nature of God, therefore, S’fār, Sippūr, and Sēfer are a unity, whilst they are three in human reckoning. For man wills with his reason, speaks with his mouth, and writes such speech with his hand. These three factors characterize one of God's creatures. Man's will, writing, and word are marks of the thing, but not the nature of the same. The will, however, expressed in the word of God signifies the essence of the thing, and is at the same time His script. Imagine a silk weaver considering his work The silk obeys him, accepts the colours and patterns which he has contrived. The garment therefore comes into existence by his will and design. If we were able when speaking of, or drawing a human figure, to produce a human form, then we should have the word of God in our power and could create, just as we are able to do partially in forming objects in the mind. Spoken or written words have certain advantages over each other. In some cases the name fits the object exactly; in others less so. The language created by God, which He taught Adam and placed on his tongue and in his heart, is without any doubt the most perfect and most fitted to express the things specified, as it is written: 'And whatsoever Adam called every living creature, that was the name thereof' (Genesis 2:19). This means that it deserved such name which fitted and characterized it. This shows the excellence of the 'holy tongue' as well as the reason why the angels employed it in preference to any other. Writing is judged from a similar point of view. The shapes of the letters are not the result of accident, but of a device which is in harmony with the character of each letter. Thou shouldst not, now, deem it impossible that names and combinations of letters, whether spoken or written, have certain effects. In either case, calculation, viz. the thought of the pure, angelic soul precedes the act. Thus the three factors: S’fār, Sippūr, and Sēfer become a unity, and the calculation appears as if a being, endowed with a pure soul, had made, spoken, and written it. The book further states with regard to God: He created His world with three Sefīrāh factors: S’fār, Sippūr, and Sēfer. In God's nature they are all one, but this one forms the beginning of the 'thirty-two miraculous and mysterious ways of the divine wisdom,' composed of the ten Sefirōth and the twenty-two letters [of the Hebrew alphabet]. This points to the actuality of existing things and their differences with regard to quantity and quality. Quantity means a number. The mystery of the number is in the number ten, as is expressed in the passage: 'Ten Sefīrōth without anything else; ten and not nine, ten and not eleven' (Sefer Yetzirah 1:4-5). A deep secret lies in the fact that the counting stops at ten, neither more nor less. The next sentence, therefore, runs: 'Understand judiciously and judge intelligently, examine and search them, mind, weigh, and consider, render everything lucid, and place the Creator in His sphere; their measure is ten in endless progression' (ibid. 4-5). This is followed by a division as to quality. The twenty-two letters are divided into three groups, viz. three mothers, seven double, twelve single [consonants]. The three mothers are alef, mem, shin. They cover a great and profound secret; for from them emanate air, water, and fire by means of which the universe was created. The grouping of these consonants united with the order of the macrocosm and the microcosm, viz. man, and the order of time into one line, called 'true witnesses,' viz. universe, soul, year. This also demonstrates that the one order is the work of a one-Master, who is God. And although things are multifarious and different from each other, their difference is the result of the difference of their material, which is partly of higher and partly lower order, and of impure or pure character. The giver of forms, designs and order, however, has placed in them all a unique wisdom, and a providence which is in complete harmony with this uniform order, and is visible in the macrocosm, in man, and in the arrangement of the spheres. It is this that is called the 'true witnesses' of His Oneness, viz. universe, soul, year. This yields approximately the following table--
10. The Rabbi: It runs parallel with the history of creation. The words: 'He who covereth Himself with light' (Psalms 104:2), correspond to 'Let there be light, and there was light' (Genesis 1:3). The words: 'He stretcheth out the heavens like a carpet' run parallel to 'Let there be a firmament'; the words: 'He who layette the beams' to 'the water above the firmament' (Psalms 104:3). He then describes the atmospheric phenomena, clouds, winds, fires, lightnings, and thunder, which all stand under God's guidance, as it is written: 'For by them judgeth He the people' (Job 36:31). In the psalm this is described in the words: 'He who maketh the clouds His chariot, who walketh upon the wings of the winds, who maketh the winds His messengers, and His ministers a flaming fire' (Psalms 104:3-4). This means that He dispatches them whither and on what errand He desires. Thus far the phenomena of the atmosphere. The psalm, then, passes on to 'let the waters . . . be gathered . . . and the dry land appear' (Psalms 104:9), which is parallel to: 'He founded the earth on its bases.' According to its nature water would close up above the earth, covering it completely, hills and dales, like a garment, as the psalm hath it: 'With the flood, as with a robe, Thou coveredst it; waters stand above the mountains.' Divine Providence, however, obviated its natural inclination, and sent it down to the ocean's deep, to let animals arise and God's wisdom appear. The words: 'At Thy rebuke they flee,' describe the retirement of the water in the seas and underneath the earth. The same condition is alluded to in the words: 'To Him that spread out the earth above the water' (Psalms 136:6), a sentence which seemingly contradicts the other: 'With the flood as with a robe Thou coveredst it,' the latter corresponding to the nature of the water, whilst the former describes God's wisdom and omnipotence. Then the psalm continues: 'Thou didst appoint a bound, that they might not pass over, nor turn again to cover the earth' (Psalms 104:9). All this is intended for the benefit of mankind. By means of certain clever works and dykes man keeps off the floods of rivers, utilising only so much water as is required for mills and irrigation. The psalm now says: 'He sends forth springs into the valleys' (Psalms 104:10), that they should 'give drink to every beast of the plain' (Psalms 104:11), as soon as the wild beasts were created. The words: 'Upon them dwell the birds of the heaven' (Psalms 104:12) refer to the creation of the birds. The psalm, then, passes on to 'Let the earth bring forth' (Genesis 1:11) in the words: 'To the mountains He gives drink from His upper chambers' (Psalms 104:13). This is only another expression for: 'But there went up a mist from the earth' (Genesis 2:16) likewise for the benefit of Adam and his posterity. The psalm says: 'He causes grass to spring up for the cattle' (Psalms 104:14), lest the grass be despised, since it is of service for the domestic animals, oxen, sheep, and horses. This is described in the words: 'Service of man,' (ibid.), viz. agriculture, by means of which he produces corn for himself, as is expressed in the words: 'To bring forth bread from the earth.' This is parallel to the verse: 'Behold, I have given you every herb bearing seed, viz. the corn for man, and the chaff for the rest of creatures' (Genesis 1:29), as it is said: 'And to every beast of the earth, and to every fowl of the heaven . . . every green herb for meat' (Genesis 1:30). The psalm then mentions the three foods gained from the soil, viz. corn, wine and oil, which are comprised in the term leḥem, and their usages as follows: 'Wine which gladdens man's heart, to make his face shine more than oil,' 'and bread,'--viz. the loaf--sustains man's heart' (Psalms 104:15). Then he mentions the importance of rain for the trees in the words: 'The trees of the Lord have their fill' (Psalms 104:16). These high trees have a use for some animals, as is expressed in the words: 'Wherein the birds make their nests' (Psalms 104:17), just as the high mountains serve other animals, viz. 'The high mountains are for the wild goats, the crags a refuge for the coneys.' Thus far the description of the dry land. The psalm then discusses the Biblical words: 'Let there be lights' as follows: 'The moon He made to measure time,' (Psalms 104:19). After this is mentioned the utility of the night which is not the work of accident, but of intention. There is no trifling in His work, nor even in the accidental consequences of the same. The night is but the time of the absence of sunlight, yet instituted for a purpose. This is expressed in the words: 'Thou makest darkness, and it is night' (Psalms 104:20). This is followed by the description of beasts dangerous to man, which go forth at night and hide by day, whilst man and domestic animals sleep at night and walk abroad during the day. 'Man goes forth to his work and to his labour until the evening' (Psalms 104:23). Having thus included all terrestrial animals in the discussion of the rivers and heavenly lights, and having also mentioned man, there only remain the animals which live in water, the life of which is very little known to us, because Divine Wisdom lavished on them is not so manifest to us as in the former. Speaking of the wisdom which is visible, the psalmist breaks out in praise and says: 'How manifold are Thy works, O Lord!' (Psalms 104:24). He then resumes the subject of the ocean and what is therein, concluding with the words: 'Let the glory of the Lord endure for ever; let the Lord rejoice in His works' (Psalms 104:31). This is a rendering of the words: 'And God saw everything that He had made, and behold it was very good' (Genesis 1:31). At the same time it is an allusion to the seventh day in the words: 'He rested,' 'He blessed,' 'He sanctified,' because it marked the completion of the works of nature, which had a time limit, and placed man on a par with angels, which, being spirits, are above natural impulses, and not bound by time in their works. Intellect can, as we see, picture heaven and earth in one moment. This is the world of celestial life and bliss where the soul finds ease at the moment when it reaches it. The Sabbath is, therefore, called 'a taste of the world to come.'--Let us now resume the discussion on the opinion held by philosophers that the elements having entered various combinations relative to the variety of climes, atmosphere, and constellations, received a variety of forms from the Giver of forms. All minerals are, therefore, but the sum total of the specific powers and faculties. Others assert that the powers and qualities of minerals are the product of combination only, and consequently do not require forms of divine origin. The latter are only necessary for plants and animals to which a soul is attributed. The finer this mixture is, the nobler is the form proper for it in which the divine wisdom manifests itself in a higher degree. It becomes a plant which is possessed of some feeling and perception, penetrates the earth, and derives nourishment from good, moist soil and sweet water, avoiding the contrast. Thus it grows, until it comes to a stand-still, having given life to another like it and produced seed. This seed, then, according to a wisdom implanted in it, pursues a similar course. Philosophers call this nature, or rather powers which guard the preservation of the species, since the essence of the individual cannot be preserved, it being composed of various component parts. A thing which possesses these powers of growth, propagation and nourishment, is devoid of the power of motion, and is, in the opinion of philosophers, guided by nature. As a matter of fact, it is God who controls it in a certain condition. Call this condition what thou wilt, nature, soul, power, or angel. If the mixture is still finer, and fit to be impressed by the divine wisdom, it is favoured with a higher form than the bare physical power. It is able to bring its food from a distance, and is possessed of organs subject to it, which cannot move except by its desire. It has more control over its parts than the plant with which the wind plays, which cannot ward off damage, nor obtain what is useful to it. The animal has limbs to move about from place to place. The form allotted to it above its physical life is called soul. The souls vary greatly according to the preponderance of one or the other of the four elements. The wisdom of Providence has also constituted each living being for the benefit of the whole world. We may not be aware of the use of most of them, any more than we know of the use of ships' implements, and consider them therefore useless, whilst the master and builder of the ship knows it. We would not know the purpose of many of our bones and other organs if they lay detached before us, and so we are in ignorance of the purpose of every bone and limb, although we use it, and are convinced that if we lacked one, our actions would be impaired, and we could not do without it. All atoms of the world are known to, and mustered by, their Creator, and nothing can be added to it, nor anything taken away from it. It is necessary that souls should differ from each other, and that the organs of each soul should be suitable to it. For this reason He endowed the lion with organs for seizing its prey, such as teeth and claws, in addition to courage; but to the hart He gave the means of flight as compensation for its timidity. Every soul instinctively uses its faculties according to their nature, but nature does not reach perfection in any part of animal life, and consequently has no desire to obtain a form higher than the living soul. This, however, is possible in man, in whom it strives for a higher form. The Divine Influence grudges nothing. It bestows on him a higher form, called material or passive intellect. Men differ from each other, because most of them are physically of different constitutions, and the intellect follows the latter. If his gall be yellowish, he is quick and alert; if blackish, he is quiet and sedate. The temperament follows the mixture of humours. If an individual is found of evenly balanced humour, which controls his contrasting dispositions (like the two scales of a balance in the hand of the person who weighs and regulates them by adding or subtracting at his will), such a person possesses without doubt a heart which is free from strong passions. He covets a degree of divine character above his own. He is perplexed, not knowing which inclination should have preponderance. He does not give way either to anger, or to lust, or to any other passion, but controls himself, and seeks divine inspiration to walk the right path. This is the person on whom the divine and prophetic spirit is poured out, if he is fit for prophecy, but if he stands below that degree, he is only endowed with inspiration. In the latter case he is a pious man, but no prophet. There is no niggardliness with God, who allows every one his due. Philosophers call the giver of this degree Active Intellect, and regard it as an angel below God. If a man's intellect is in conjunction with the former, this is called his paradise and lasting life.
And because these empires have importance within the world, therefore there must be within the world exactly four empires corresponding to the differentiation inherent in this world [as we've seen, represented by the number 4]. And there does exist in the world an aspect of unity, and corresponding to this is Yisrael, who are unified. However, in truth, it's fitting that there should be these four empires connected and joined together with Yisrael, and enjoined to Yisrael until everything is one! But on account of the lack inherent in a created entity, which is inherent within creation, which definitionally must lack perfection, it's impossible for our creation to be as such, for [as we have seen] the creating entity must be distinct from the created entity. And specifically in our time before the Kingship of Yisrael. On account of this [the lack of Kingship of Yisrael] we deviate from the Unity of Hashem until the four empires end and the King, the Messiah, comes. Therefore vis-a-vis this lack, the four empires became distinct, but when their rulership ends, so the world will indeed become complete as has always been fitting. Therefore, in conjunction with the creation of the world, these four empires were hinted at and concealed. And also Yisrael, as it's written in the verse: "And the LORD said Let there be light etc..", and this is the light of the Messiah. For all this [the unfolding of world history in this order] was necessary from the outset of creation, no later than when Hashem actually made his world. Therefore Daniel said in his prophecy: “In my vision at night, I saw the four winds of heaven stirring up the great sea. Four mighty beasts different from each other emerged from the sea." He [Daniel] said that these four winds were stirring up the great sea, as we have said, that these four are lie the four directions which differ, as we have explained. As such, it was said in Daniel (7:2-7)- “In my vision at night, I saw the four winds of heaven stirring up the great sea. Four mighty beasts different from each other emerged from the sea." And it is said these [specifically] four winds stirring up the sea as we explained, for these four are like the four directions which [represent] differentiation [in this world] as we have explained.
And it was appropriate that it would be on the twenty-fifth of Kislev, since the light emerges at that time. Because it was on the twenty-fifth of Elul that the light was created in the world, since the world was created on the first of Tishrei, and on it was created the Man that was created in the six days of creation; and the light that was created on the first day, it was on this twenty-fifth day of Elul that the light was created. And light has four boundaries: One boundary, [which is] that the light is at the end of its increasing and the darkness is at the end of its contraction, and from there the light begins to contract and the darkness to increase, and this is Tamuz [i.e., summer solstice]. And there is a [second] boundary where the light and the darkness are equal, and from there on the light begins to contract and the darkness to increase, and this is the month of Tishrei, since at that time the light and the darkness are equal and from there on the darkness increases and overcomes the light [i.e., autumnal equinox]. And there is a [third] boundary where the darkness overcomes the light completely, and this is in the Month of Tevet, and from then on the light begins to increase [i.e., winter solstice]. And there is a [fourth] boundary where the light and the darkness are equal and afterward the light proceeds to increase, and this is in the month of Nisan [i.e., vernal equinox], since at that time the light and the darkness are equal and afterward the light increasingly strengthens until the month of Tamuz, and thus it repeats. And behold, the beginning of the light that emerges from the darkness is on the twenty-fifth of Kislev, since the creation of the light of the world was at a time in which the day and night were equal, and this was on the twenty-fifth of Elul - or on the twenty-fifth of Adar according to the opinion (Rosh HaShanah 11a) that the world was created in Nisan - in which case the beginning of the light was on the twenty-fifth of Kislev since at that time the light began to increase. And therefore the miracle with the oil was made, and the light on the twenty-fifth was even if there was no oil to light, and the miracle was for all eight [days] when it was at that time which is singled out for the beginning of the light.
...which are the Seven Days of Creation... This is clear proof – for everything that was created is surely included in these seven days alone. Even according to the self-evident, simple meaning of the Bible, if everything came about in these seven days, it means that these seven days are sufficient to serve as the root. All the more so when we already know that kabbalistically, the seven days constitute the actual rule of the seven Sefirot, in that each one functions according to its power on that day. (See Ramban, Commentary on the Torah, Genesis 1:3.) Since everything came forth in the Seven Days of Creation, it must certainly be the case that everything came out of these Sefirot.
This defect, therefore, is the mystery of yod heh, (The first two letters of the Tetragrammaton. Cf. n. 18 above.) which refers to wisdom and Kabbalah. (Ḥokhmah and Binah. Cf. n. 33 above.) This he removes, causing “poverty” in place of the “riches” emanating from Tiferet, which is the mystery of the river mentioned previously. “Length of exile” is the mystery of the “waters” left the “sea” [signifying that] the Shekhinah left for exile. (See n. 23 above.) This was explained by Rabbi Simeon bar Yoḥai, peace upon him, in another place. [He stated] that the mystery of the earth was formless and void [refers to the period] after the destruction of the First and Second Temples. And God said, “Let there be light” (Gen. 1:3)—this [refers] to the mystery of the future redemption. I dealt with this matter in my book, Or Yakar. (Moses Cordovero, Or Yakar, vol. 1 (Jerusalem, 1965), pt. I, sec. 1. The relevant passage is Zohar I, 25b.)
Rabbi Bun sat, and also expounded: What is the meaning of the verse (Isaiah 45:7), "He forms light and creates darkness"? Light has substance. Therefore, the term "formation" is used with regard to it. Darkness has no substance, and therefore, with regard to it, the term "creation" is used. It is similarly written (Amos 4:12), “He forms mountains and creates the wind." Another explanation is this: Light was actually brought into existence, as it is written (Genesis 1:3), "And God said, let there be light." Something cannot be brought into existence unless it is made. The term "formation" is therefore used. In the case of darkness, however, there was no making, only separation and setting aside. It is for this reason that the term "created" is used. It has the same sense as in the expression, "That person became well.”
Rabbi Rahumai said: Illumination preceeded the world, since it is written (Psalm 97:2), "Cloud and gloom surround Him." It is thus written (Genesis 1:3), "And God said, 'let there be light,' and there was light." They said to Him, "Before the creation of Israel your son, will you then make him a crown?" He replied yes. What does this resemble? A king yearned for a son. One day he found a beautiful, precious crown, and he said, "This is fitting for my son's head." They said to him, "Are you then certain that your son will be worthy of this crown?" He replied, "Be still. This is what arises in thought." It is thus written (2 Samuel 14:14), “He thinks thoughts.”
Rabbi Berachiah said: What is the meaning of the verse (Genesis 1:3), "And God said, 'Let there be light,' and there was light"? Why does the verse not say, "And it was so"? What is this like? A king had a beautiful object. He puts it away until he had a place for it, and then he put it there. It is therefore written, "Let there be light, and there was light." This indicates that it already existed.
3. “And God-Elohi”m-אלהי״ם said ‘Let there be light.’” (Genesis 1:3)
When Yod (י) emerges from avyr (air) , aur (light) , is revealed. And this is: (Gen. 1:3) And ELQYM said: ‘Let there be light’... And there are five mentions of ‘light’ in the act of creation, and they are Hei (ה) (5) .
And when it is extended to be revealed, there emerges from this AVYR (air) a single point Yod, and what remains is AUR (light) . And this is the primordial light of the act of creation. It is this that is written: (Gen. 1:3) And ELQYM said: ‘Let there be AUR (light) ’ – let there be Yod (י) – so as to make AVYR (air) . And this mystery has been transmitted to the wise of heart.
And because of Her, it is stated: (Ex. 3:2) And an angel of Y”Y appeared to him, in a flame of fire from the midst of the bush... Five times the word ‘bush’ (sneh) is mentioned in that passage, and five times ‘light’ (aur) correspond to them, in ‘the act of creation’, and they are: (Gen. 1:3–5) Let there be light... and there was light... the light for it was good... ELQYM divided between the light... And ELQYM called the light...
And at that time, it will be considered as though the world had newly been created, and the lights will be arranged as they are meant to be. It is this that is written: (Gen. 1:5) And ELQYM called the light ‘day’, and the darkness He called ‘night’.
"And God said, Let there be light." and, behold, Rabbi Yitzchak said, "There was"
“And God said, Let there be light, and there was light” {Gen. 1:3}.This is the primal light which God made. It is the light of the eye. This light God showed to Adam, and by means of it he was enabled to see from end to end of the world. This light God showed to David, and he, beholding it, sang forth his praise, saying, “Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee” {Ps. 31: 20}. This is the light through which God revealed to Moses the land of Israel from Gilead to Dan.”...
“Let there be light, and there was light” {Gen. 1:3}. To whatsoever the word vayehi {and there was} is applied, that thing is in this world and in the world to come.” “Rabbi Isaac said: At the Creation, God irradiated the world from end to end with the light, but then it was withdrawn,
(Genesis 1:3) "And Elohim said, 'Let there be light;' and there was light". From here, from this saying, we can begin to learn the secrets of how the world was created in details, because until now, the Creation was discussed only generally, in the verse "In the beginning Elohim created..."(Ibid. 1) After this, the description returns to the general, then the particular, and then the general again.
And God said: 'Let there be light', and there was [ויהי] light" [Bereshit 1:3]. This is what is written: "For He spoke and there was [ויהי]" [Psalm 33:9]. He by himself. Afterwards they returned [to] one יהוי, [to] יהו [to] וי [to] ו, the last one [is] the Shekhinah below, as the ה is found [as] the Shekhinah. And they were weighed in one balance.
"She opened her mouth with wisdom," is that it is the first Hei of the holy name Yud Hei Vav Hei, which is Binah, in which everything is contained. It is concealed and revealed, comprising both what is above and below.
He said to him, Rabbi, we have studied the verse, "Let there be light," (Beresheet 1:2) which means let there be secret, because Light is the secret of redemption. [And the numerical value of Or ('light') is Raz ('secret'). Thus, the verse, "let there be light," hints that the time of redemption will be a secret unknown to all men. Again, he said that through repentance everyone will rise from the dead early]. Rabbi Yehoshua said, Unless you said so, we would not have left an opening for those waiting daily for redemption, as it is written, "a store of salvation" (Isaiah 33:6). What is this "salvation"? It alludes to those who seek salvation daily.
“Was [vayhi].” Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: Every place that vayhi is stated, it is trouble or joy; if it is trouble, it is unparalleled trouble, if it is joy, it is unparalleled joy. Rabbi Shmuel bat Naḥman came and made a distinction: Every place thay vayhi is stated it is trouble, [every place that] vehaya [is stated, it is] joy. They raised an objection to him: But is it not written: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: ‘That, too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda ben Rabbi Simon said: That light that the Holy One blessed be He created on the first day, a person could look and see from one end of the world to the other end. When the Holy One blessed be He saw the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, He stood and sequestered it, and designated it for the righteous in the future, as it is stated: “But the path of the righteous is like a radiant light, growing brighter until noon”’ (Proverbs 4:18). They raised an objection to him: “It was [vayhi] evening; it was [vayhi] morning, one day” (Genesis 1:5). He said to them: ‘That, too, is not joy, as everything created on the first day is destined to erode, as it is stated: “For the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will remain unbroken”’ (Isaiah 51:6). They raised an objection to him: All the instances of vayhi during the six days of Creation. He said to them: ‘They, too, are not joy, as everything that was created during the six days of Creation requires action, e.g., mustard requires sweetening, lupines require boiling, and wheat requires grinding.’ They raised an objection to him: “The Lord was [vayhi] with Joseph, and he was [vayhi] a successful man and he was [vayhi] in the house of his master, the Egyptian” (Genesis 39:2). He said to them: ‘That, too, is not joy, as the bear (This is a metaphor for Potiphar’s wife.) solicited him.’ “It was [vayhi] on the day that Moses concluded [to erect the Tabernacle]” (Numbers 7:1). He said to them: ‘That, too, is not joy, as it was sequestered when the Temple was built.’ “It was [vayhi] on the eighth day” (Leviticus 9:1). He said to them: ‘That, too, is not joy, as on that very day, Nadav and Avihu were killed.’ But is it not written: “The Lord was [vayhi] with Joshua; his renown was throughout the land”? (Joshua 6:27). ‘That, too, is not joy, as on that very day, he rent his garments, as it is stated: “Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the evening, he and the elders of Israel”’ (Joshua 7:6). But is it not written: “It was [vayhi] when the king was settled in his house”? (II Samuel 7:1). He said to them: ‘That, too, is not joy, as on that very day, Natan the prophet came to him, and the Holy One blessed be He said to him: “However, you will not build the House”’ (II Chronicles 6:9). But is it not written: “The one who presented his offering…was [vayhi]”? (Numbers 7:12). He said to them: ‘That, too, is not joy, as it was seen before the Holy One blessed be He that they (The heads of the twelve tribes, who brought the offerings when the Tabernacle was erected.) would go with Koraḥ and his assembly in his dispute.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi ben Perata: This is analogous to the son of a high ranking official who stole in the bathhouse. The bathhouse attendant feared identifying him by name. Nevertheless, he publicized him as a certain lad garbed in white. So, even though it [the Torah] did not explicitly mention the names of the princes who participated with Koraḥ and went along with him, it publicizes them by means of allusion: “Princes of the assembly, the distinguished of the convocation, people of renown” (Numbers 16:2), just as it says: “These are the distinguished of the assembly, the princes of the tribes of their fathers; they are the heads of the thousands of Israel” (Numbers 1:16). “People of renown [shem],” as their names [shemotan] were mentioned in the census of the banners, just as it says: These are the names of the men who will stand with you…” (Numbers 1:5). They said to him: ‘We have said ours; you say yours.’ (We cited proof that vayhi could also connote joy. You rejected those proofs. Now, prove your claim that vehaya connotes joy. ) He said to them: ‘Everywhere that vehaya is stated, it is joy. “It will be on that day, that the mountains will drip nectar…” (Joel 4:18). “It will be on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be on that day that the Lord will continue, [setting His hand a second time to acquire the remnant of His people]” (Isaiah 11:11). “It will be on that day, each man will maintain a young cow [and two sheep]” (Isaiah 7:21). “It will be on that day, that a great shofar will be sounded…” (Isaiah 27:13). “It will be that [it will be said of] the remaining in Zion…[Holy, for everyone written for life in Jerusalem]”’ (Isaiah 4:3). [They said to him:] ‘But is it not written: “It was when Jerusalem was captured”? (Jeremiah 38:28). He said to them: ‘that, too, is not trouble, but joy, as on that day Menaḥem (A name for the messianic king.) was born and Israel paid off their debt for their iniquities, as Rabbi Shmuel bar Naḥman said: Israel paid off their debt for their iniquities on the day that the Temple was destroyed, as it is stated: “Your iniquity is completed, daughter of Zion; He will not continue to exile you”’ (Lamentations 4:22).
Another matter, “toward the front of the candelabrum, the seven lamps shall illuminate” – you must not demean the candelabrum. (Do not think that the candelabrum is superfluous since God does not need the light.) That is: “For who scorns the day of small things? They will rejoice and see the tin lump of the plumb line in the hand of Zerubavel. These seven…” (Zechariah 4:10). “These” – these are the candelabrum. “Seven,” – these are the seven lamps, corresponding to the seven planets that “rove throughout the earth” (Zechariah 4:10). They are so dear, you must not demean them. This is why it is stated: “Toward the front of the candelabrum, the seven lamps shall illuminate” – so your inclination will not mislead you to say that He needs the light. See what is written regarding the windows: “There were narrowing windows for the cells and for their pillars from within…and likewise for the halls…like those windows [kehaḥalonot]” (Ezekiel 40:16, 25). Kaḥalonot is not written here, but rather kehaḥalonot, (This is an allusion to the fact that they shall be opaque (kehot), that light would not enter through them.) that they shall be wide from without and narrow from within, so they can cause the light to emerge outward. Rabbi Berekhya HaKohen said in the study hall of Rabbi: This lightning is a product of the supernal fire, and it emerges and illuminates the entire world, as it is stated: “The likeness of the creatures, their appearance was like fiery coals, burning like the appearance of torches…and from the fire, lightning would emerge” (Ezekiel 1:13), and illuminate the entire world, and I need your light? Why, then, did I say it to you? It is in order to elevate you. Rabbi Ḥanina said: The Holy One blessed be He said: ‘The eyes that you possess have in them white and black, and you do not see through the white, but rather, through the black. If your eyes, that have in them black and white, you see only through the black, the Holy One blessed be He, who is completely light, does He need your light?’ Another matter, “toward the front of the candelabrum” – flesh and blood kindles from a kindled lamp. Could he, perhaps, kindle from darkness? It is stated: “Darkness upon the face of the deep” (Genesis 1:2). What is written thereafter? “God said: Let there be light” (Genesis 1:3). [God said:] ‘From the darkness I produced light, and I need your light? I said it to you only to elevate you: “to kindle a lamp continually”’ (Exodus 27:20).
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
Rabbi Yehuda bar Simon began: “He reveals the deep and the hidden [umsatrata]” (Daniel 2:22). “He reveals the deep” – this is Gehenna, as it is stated: “He does not know that the ghosts are there; [her guests are in the depths of the netherworld]” (Proverbs 9:18). And it says: “He deepened [he’emik] and widened” (Isaiah 30:33). “And the hidden [umsatrata]” – this is the Garden of Eden, as it is stated: “For protection and refuge [ulmistor]” (Isaiah 4:6). And it says: “Conceal them [tastirem] in the hideaway of Your presence” (Psalms 31:21). Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. (The Midrash refers us to Pesikta Rabati parashat Kumi ori, where the idea of light representing the Messiah is expounded further. (According to some, the word בפסיקתא is a scribal error and should be deleted.)) Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate. (As to how they were created.) And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).
Rabbi Yitzḥak began: “The beginning of Your word is truth…” (Psalms 119:160) – Rabbi Yitzḥak said: Right from the beginning of the creation of the world [it can be seen that] “the beginning of Your word is truth” – “in the beginning, God created.” “But My Lord God is truth” (Jeremiah 10:10), (This verse shows that God is the epitome of truth, and it is fitting that He should establish this truth right at the beginning of the Torah. This truth is the unity of God, as the Midrash goes on to explain.) “All Your righteous laws are eternal” (Psalms 119:160) – as each and every edict that You decree upon Your creations, they accept the judgment upon themselves and receive it faithfully, and no person can come and say that two authorities created the world: (Other versions add: Or that two authorities gave the Torah.) “God [Elohim] spoke [vaydaberu]” is not written here [in plural], but rather [in singular], “God spoke [vaydaber];” (Although the word Elohim is grammatically a plural form, the Torah constantly uses singular verbs with it, proving that God is indeed one. ) “God [Elohim] said [vayomeru]” is not written here [in plural], but rather [in singular], “God said [vayomer]”; “In the beginning God created [bare’u]” is not written here [in plural], but rather [in singular], “God created [bara].”
Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness. “And disorder” – this is Cain, who sought to restore the world to emptiness and disorder. “And darkness” – this is the generation of Enosh, (They profaned God’s name (Genesis 4:26; Bereshit Rabba 23:7). ) based on the verse: “Their actions are in the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15). “Upon the face of the depths” – this is the generation of the Flood, as it is stated: “On that day all the wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God was hovering over the surface of the water” – based on the verse: “God passed a wind [ruaḥ] over the earth” (Genesis 8:1). (Ruaḥ, too is an allusion to the Flood.) The Holy One blessed be He said: ‘Until when will the world conduct itself in darkness? (In the darkness of idol worship.) Let some light come.’ “God said: Let there be light” (Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused [he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir, (Spelled with an ayin, meaning roused.) but rather, he’ir. (Spelled with an alef, meaning illuminated.) “God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5). “God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau; (The period of Esau’s waning power.) “and it was morning” – the morning of Jacob. (The period of Jacob’s rising power.) “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7). (This is an allusion to the ultimate redemption, when Jacob’s ascendance over Esau will be asserted.) Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur. (Even in this world there is one day when there is light for Jacob and darkness for the forces of evil.)
Rabbi Abahu and Rabbi Ḥiyya the Great, Rabbi Abahu said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. That is what is written: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6). (See Bereshit Rabba 8:4.) “The earth was emptiness and disorder” – these are the actions of the wicked. “God said: Let there be light” – these are the actions of the righteous. But I do not know which He desires, whether it is the actions of these, or the actions of those. When it is written: “God saw the light, that it was good” (Genesis 1:4) – this shows that He desires the actions of the righteous, and does not desire the actions of the wicked. Rabbi Ḥiyya the Great said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the Temple built, destroyed, and rebuilt. “In the beginning God created [the heavens and the earth]” – that indicates [the Temple] being built, as it says: “To plant the heavens and to lay the foundation of the earth and to say to Zion: You are My people” (Isaiah 51:16). “The earth was emptiness and disorder” – that indicates [the Temple] destroyed, just as it says: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). “God said: Let there be light” – that indicates [the Temple] being built and perfected in the future, as it says: “Arise, shine, for your light has come” (Isaiah 60:1), and it is written: “For, behold, the darkness will cover the earth, and nations, a fog; but upon you the Lord will shine and His glory will be seen upon you” (Isaiah 60:2).
“God said: Let there be light, and there was light” (Genesis 1:3). “God said: Let there be light” – Rabbi Yitzḥak began: “Your opening words enlighten; they bring understanding [to the simple]” (Psalms 119:130). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The light was created first. This is analogous to a king who sought to build a palace, but that location was dark. What did he do? He kindled lamps and lanterns to ascertain how he would lay the foundation. So, too, the light was created first. Rabbi Neḥemya said: The world was created first. This is analogous to a king who built a palace and adorned it with lamps and lanterns. Up to this point, Rabbi Yudan expounded. (Rabbi Yudan expounded the verse: “Your opening words enlighten” as support for the opinion of Rabbi Yehuda that the light was created first.) Rabbi Pinḥas, Rabbi Yehuda bar Rabbi Simon, and Rabbi Ḥanon came and began in the name of Rabbi Shmuel bar Rav Yitzḥak: “Your opening words enlighten; they bring understanding to the simple” – the opening of Your mouth for us was light: “God said: Let there be light…”
Rabbi Berekhya began in the name of Rabbi Yehuda bar Simon: “By the word of the Lord the heavens were made” (Psalms 33:6). Rabbi Yehuda bar Simon said: It was not with toil and not with exertion that the Holy One blessed be He created His world, but rather, “by the word of God,” and the heavens were already made. Here, too, “and there was [vehaya] light” (Indicating that the light came into existence gradually.) is not written here, but rather, “vayhi light” – it immediately came about.
Rabbi Shimon bar Yoḥai began: “There is joy for a man in the pronouncement of his mouth, and how good is a word at its time” (Proverbs 15:23). “Joy for a man [ish]” – this is the Holy One blessed be He, as it is stated: “The Lord is a warrior [ish milḥama]; the Lord is His name” (Exodus 15:3). “In the pronouncement of his mouth” – “the Lord said: Let there be light.” “And how good is a word at its time” – “God saw the light, that it was good” (Genesis 1:4).
Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, saying to him: ‘Since I have about you that you are a master of aggada, [I ask you:] from what was the light created?’ He said to him: ‘It [the verse] teaches that the Holy One blessed be He wrapped himself in it like a garment, and the aura of its radiance shone from the end of the world to its end.’ He said it to him in a whisper. (This is because one does not expound regarding the mysteries of Creation in public.) He said to him: ‘It is an explicit verse: “Wrapped in light as if with a garment” (Psalms 104:2), and you say it to me in a whisper? This is bewildering.’ He said to him: ‘Just as I heard it in a whisper, so I said it to you in a whisper.’ Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded this (The exposition of Rabbi Shimon ben Yehotzadak in the previous paragraph.) in public, it would not have been possible to say it. Beforehand, what would they say? (How did they expound the verse before having heard Rabbi Shimon’s exposition?) Rabbi Berekhya said in the name of Rabbi Yitzḥak: It is from the site of the Temple that the light was created. That is what is written: “And behold, the glory of the God of Israel was coming from the direction of the east…[and the earth shone with His glory]” (Ezekiel 43:2). And his glory is nothing other than the Temple, just as it says: “Throne of glory, exalted from the first, the place of our Temple…” (Jeremiah 17:12).
Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the Holy One blessed be He engaged in creating His world. “And there was light” – corresponding to the book of Exodus in which Israel emerged from darkness to light. “God saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which is full of multiple halakhot. (Hence the two positive expressions: “light” and “good.”) “God distinguished between the light and the darkness” (Genesis 1:4) – corresponding to the book of Numbers, which distinguishes between those who departed from Egypt and those who entered the land. “God called the light, Day” (Genesis 1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot [just like Deuteronomy]?’ (Regarding Leviticus, the double expression indicated the multiplicity of halakhot. Why does Deuteronomy, which is just like Leviticus, not have a the double expressionof light?) He said to them: ‘In its regard, too, it said a second word.’ (The verse corresponding to Deuteronomy also contains two positive expressions, “light” and “good.”)
“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering. It is taught: The light that was created during the six days of Creation cannot illuminate by day, because it would make the orb of the sun seem dim [by comparison], nor can it [illuminate] at night, as it was created to illuminate only during the day. Where is it, then? (Since it does not illuminate the world at any time.) It was stored away, and is designated for the righteous for the future, as it is stated: “The light of the moon will be like the light of the sun and the light of the sun will be sevenfold, like the light of the seven days” (Isaiah 30:26). This is bewildering: (The verse just cited, which refers to the shining of the great light of Creation for seven days. ) “Seven [days]”? Are they not three? Is it not so, that the lights were created only on the fourth day? It is, rather, like a person who says: This and that I am preparing for the seven days of the wedding feast. (He says this even if his preparations are for only one or two of the seven days.) Rabbi Neḥemya said: These are the seven days of mourning for the righteous Methuselah, during which the Holy One blessed be He conferred extra light upon them. “God saw the light, that it was good, and God distinguished between the light and the darkness” (Genesis 1:4). “God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in Caesarea: From where is it derived that someone does not recite a blessing on the candle [at havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…and [God] distinguished [vayavdel].” Rabbi Yehuda bar Rabbi Simon said: He set it aside (Vayavdel (“He distinguished”) can also mean He set aside.) for Himself. (As it is said (Daniel 2:22): “Light dwells with Him.”) The Rabbis say: He set it aside for the righteous in the World to Come. This is analogous to a king who had a fine portion of food and set it aside for his son. “God called the light, Day, and to the darkness He called Night. It was evening and it was morning, one day” (Genesis 1:5). Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the literal sense. (Unlike the previous explanations.) This is analogous to a king who had two commanders, one to be in charge by day and one to be in charge by night. They were arguing with one another. This one said: ‘I will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second one, he said to him: ‘So-and-so, the night will be your realm.’ So, too, “God called the light, Day” (This can also be translated: “God called out to the light: Day [will be your realm].”) – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” – He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One blessed be He says to Job: “In all your days, have you commanded the morning and apprised darkness of its place?” (Job 38:12) – have you informed it of its place, where it is? This was a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace [between them]. “God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never associates His name with the bad, but only with the good. “God called the light, Day and to the darkness God called night” is not written here, but rather, “to the darkness He called night.” (Regarding darkness, the pronoun “He” is used instead of God’s name.)
Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was evening” – from here we learn that there had been an order to time even beforehand. (Even before the creation on the fourth day of the sun and the moon, which are the conventional means of marking time. “It will be evening” would have meant that on the first few days, it was noted that later on there would be evening and morning.) Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them, until He created the current one, and said: ‘This one pleases Me, those did not please Me.’ Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made, and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me. (“Behold” implies that there was a new, improved situation that had not been there before.)
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” (Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.?) – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. (The creations on the first day were more significant than the others, and in that sense it is unique.) Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. (It was the only day on which God was truly “one,” as on the second days there were already angels.) This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; (This is what God did on the second day (Genesis 1:6–7).) He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
Rabbi Shmuel bar Ami said: From the beginning of the creation of the world, the Holy One blessed be He desired to enter into a partnership with the creations below. (To have his Divine Presence rest among His creations.) Either way, it [the wording of the verse] is difficult. If it [the counting of the days] was for the purpose of a tally, it should have said: ‘One, two, three,’ or else ‘first, second, third’; is it proper to say: ‘One, second, third?’ This is bewildering. (The explanation is that “one day” is an allusion to the one God, who attached His name to the day when the creation of the world began to show His desire to be together with them.) When did the Holy One blessed be He repay them? (By altering the proper wording of the numbering of days, it is as if God owed them something.) It was later, at the establishment of the Tabernacle, as it is stated: “The one who presented his offering on the first day” (Numbers 7:12) – [alluding to] the first [day] of the creation of the world. The Holy One blessed be He said: ‘It is as though I created the world on that day.’ (It was on that day, which was the day the Tabernacle was erected, on the first of Nisan (Exodus 40:17), when God’s original desire was realized and His Divine Presence rested among His creations below..) It was taught: That day was conferred with ten crowns. It was the first day of the act of Creation; (It was a Sunday, the first day of the week.) the first day for [years of] kings; (The years of Jewish kings are counted from the first of Nisan.) the first day for the princes; (The princes’ offerings were presented for the dedication of the altar.) the first day for the priesthood; (Aaron and his sons began to serve as priests after the Tabernacle was dedicated. Moses had filled that role during the preceding seven days of Inauguration.) the first day for the Divine Presence [on earth], as it is stated: “They shall craft a sanctuary for Me [and I will dwell in their midst]” (Exodus 25:8); the first day for blessing; (The Priestly Benediction.) the first day for sacrificial service; the first day for the prohibition of improvised altars; the first day for slaughtering [sacrifices] in the north; (Offerings of the most sacred order were to be slaughtered in the north of the courtyard.) and the first day for descent of fire [from heaven], as it is stated: “Fire emerged from before the Lord…” (Leviticus 9:24).
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: (When the exiles of Israel returned to the land of Israel with Ezra from Babylon.) Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. (Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.) “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. (For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.) This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; (Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world.) they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). (Israel was under attack from all sides.) This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ (That is, the world will not be able to function in its conventional manner.) That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. (Consequently, he closed all the schools.) That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). (When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.) Of what use was it to him [Ahaz]? (Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain.) [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they (The young men Isaiah was referring to.) his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) (It was the Book of Lamentations that was being read.) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) (A more literal translation would be, “in the days of the judging of the judges.”) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, (Subdue us.) we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, (And decree for him corporal punishment.) he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ (“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.) They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, (These are two classes of Torah scholars (Gittin 88a).) one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, (Even when it is not connected with “in the days of.”) it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear (Potifar’s wife.) then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. (Moses’ Tabernacle was stored away forever when the permanent Temple was built.) They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. (Joshua 7:6.) They raised an objection to him: But is it not written: “It was [vayhi] when the king (David.) resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, (To prove his contention that vehaya always alludes to a joyous event.) is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
Was light created on the first day? Is it not written (Gen. 1, 17) And God set them in the expansion of the heaven, and further it is written (Ib. 1, 19) And it was evening and it was morning the fourth day? We must therefore explain this as R. Elazar said: "The light which the Holy One created on the first day, was so bright that Adam saw by its means from one end of the world to the other. As soon as the Holy One, praised be He! observed the generation of the flood and the generation of the dispersion, and looked into their corrupt deeds, He took the light from the world and concealed it for the righteous in the world to come, as it is said (Job 38, 15) But from the wicked their light is withholden, and the high arm is broken. And for whom was it concealed? For the righteous in the future world, as it is said (Gen. 1, 3) And God saw the light, that it was good (Tob). And the word Tob applies to righteous, as it is said (Is. 3, 10) Say ye to the righteous that He hath done well (Tob). And whenever He looks at the light which He has concealed for the righteous. He rejoices, as it is said (Ps. 13, 9) The light of the righteous rejoiceth. In this, however, the Tanaim of the following Baraitha differ: "The light which the Holy One, praised be He! created on the first day was so great that Adam looked and saw by its means from one end of the world to the other." This is the opinion of R. Jacob. But the sages say: "This refers to the luminaries which were created on that first day, but which were not hung up until the fourth day."
For the most part, classic Bible commentary from Rashi (eleventh century) to the Netziv (Rabbi Naftali Tzvi Yehuda Berlin of Volozhin, author of Ha’amek davar among other works.) (nineteenth century) assumes the task of interpreting the text, rather than offering a homiletical approach to it. (See, for example, Rashi’s programmatic statement in his commentary on Genesis 3:8 (“ vayishme’u…”) and the Rashbam’s on the necessity of explaining the plain sense of the text in his commentary on Genesis 37:2 (“eila...”) Also note the distinction the Ramban draws between the plain sense of the text and its mystical meaning in his commentary on Genesis 1:3 (“yehi ohr...”). We may assume that commentators who do not make programmatic statements of this sort also share the goal of explaining the plain sense of the text since they often argue the merits of their reading (or disagree with others’ readings) on the basis of the distinction between the plain sense of the text and a homily.) Even in instances when biblical commentary of this type spills over into homiletics, the homily is usually an aside, parenthetical to the overall agenda of the commentator.
[(Gen. 32:4 [3]:) THEN JACOB SENT MESSENGERS. (The bracketed portion extends through the first words of the next section.) This text is related (to Prov. 25:26): A MUDDY SPRING, A POLLUTED SOURCE, IS A RIGHTEOUS PERSON WHO WAVERS BEFORE SOMEONE WICKED. (Tanh., Gen. 1:3; Gen. R. 75:2.) R. Judah b. R. Simon said: Just like a muddy spring and a polluted source, so it is when a righteous person wavers before someone wicked. Another interpretation: < Just as > it is possible for a spring to be muddy and a source to be polluted; < so > it is possible for a righteous person to waver before someone wicked. And who was this < waverer >? This was Jacob when he came from Paddan-aram. What does he < do > ? He sends out and says to Esau (according to Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU…. Ergo (in vs. 3): THEN JACOB SENT MESSENGERS.
(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’ (Numb. R. 1:2.) (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea]. (See above, Lev. 7:7.) R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).” (Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased.) The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam, (See above, Lev. 7:7.) since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys. (See above, Lev. 7:7; below, Numb 6:35, 47-50.) When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).” (Below, Numb. 10:7; I Corinthians 10:4.) Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven). (Bread is usually baked adhering to the roof or wall of the oven with the fire beneath.) They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick (Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again.) to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised, (Rt.: QLS, a word related to the Gk.: kalos (“beautifully”).) as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place (Gk.: xenia (“guestchamber”).) ; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”
And it was on the eighth day: Rabbi Tanchuma, Rabbi Chiya, Rabbah and Rabbi Berakhiya in the name of Rabbi Elazar [all] said, "Any place that it is stated, 'and it was (vayehi),' it is nothing but a term of grief [hinting to the sound, (vay), meaning woe]." Rabbi Shmuel bar Nachmani said in the name of Rabbi Natan, "This midrash came up to our hands from the exile - 'Any place that it is stated, "and it was in the days of," it is nothing but a term of grief.'" And there are five: (1) "And it was in the days of Amrafel" (Genesis 14:1). What grief was there over there? They made a war to kill Avraham, our father, as it is stated (Genesis 14:2), "made war." [It is comparable] to a dear friend of a king who entered a province, and on his account was the king [concerned] about that whole province. [Then people] came and grappled with him with words. And when he wanted to leave, they all said to him, "Woe that the king will no longer be concerned about the province as he was." So [too,] was Avraham a dear friend of the Holy One, blessed be He - as it is written about him (Isaiah 41:8), "the seed of Avraham, My dear one"; and it is written (Genesis 12:3), "and through you shall all the families of the world be blessed." And when the kings came and grappled with him, they all said, "Woe that the Holy One, blessed be He, will not be concerned with the world as He was; since He was concerned with the world for his sake." This is [the meaning of] that which the verse stated (Genesis 14:7), "And they came to Ein Mishpat (which can be understand as the eye of justice)" - Rabbi Acha said, "They sought to grapple with no less than the eyeball of the world." They said, "They sought to blind the eye that [suppressed] the trait of [strict] judgment in the world." [The verse continues -] "It (hee) is Kadesh," [but] it is written, "he (hu) is Kadesh"; meaning to say, he sanctified (hu kidesh) the name of the Holy One, blessed be He and went down to the fiery furnace. When they saw that the things were like this, they cried out. (2) "And it was in the days of Achaz the son of Yoshiah, King of Yehudah" (Isaiah 7:1). What grief was there over there? "It is what is stated by the verse (Isaiah 9:11), "Aram is in front and the Philistines are behind, etc." [It is comparable] to a king that gave his son over to a mentor, and the mentor hated him. He said, "If I kill him, I will become liable for death. Rather, I will take away his nourishment from him and he will die on his own." So did the evil Achaz say, "If there are no goats, there will be no rams; if there is no flock, there will be no shepherd, [and] where will the world be?" So did he say, "If there are no masters, there will be no students; if there are no students, there will be no sages; if there is no Torah, there will be no synagogues and study halls." What did he do? He passed all the synagogues and study halls and sealed them. And this [is the meaning of] that which the verse states (Isaiah 8:16), "Bind up the message; seal the instruction with My disciples." And when they saw that the things were like this, they all started to cry out, "Woe that the world is being destroyed" - when [study of] the Torah was negated, that was in the days of Achaz. (3) "And it was in the days of Yehoyakim the son of Yoshiyahu" (Jeremiah 1:3). What grief was there over there? "I looked at the earth, and behold it was empty and void; at the heavens and their light was not" (Jeremiah 4:23), [It is comparable] to edicts of the kings that were brought to the provinces of the kingdom. In each and every province, when it came to their hands, everyone would stand on their feet, uncover their heads and read them with fear, trembling and perspiration. But when they were brought to the province of the king, they tore them up and burned them: When the Holy One, blessed be He, sends His messenger to the nations of the world, they repent, cover themselves in sackcloth and fast - as did the people of Nineveh, as it is stated (Jonah 3:7), "from the order of the king and his principals, etc." They, may their memory be blessed, said, "One who had a beam or a stone that was stolen in his house would destroy the house and remove it and return the theft." And because of this did Yonah fear to prophesy to Nineveh. As Rabbi Tarfon said, "The fish was designated, etc." And the nations of the world are afraid in front of the Holy One, blessed be He, and [so, they are] close to repentance, whereas Israel is stiff-necked. This is what the verse stated (Jeremiah 36:23), "And it was when Yehudi would read three columns or four" - meaning to say, he read four verses - and in the fifth verse, he read, "And her tormentors became the head" (Lamentations 1:5) - and it is is written (Jeremiah 36:23), "he would tear it with a scribe's blade and throw it into the fire until the end of all of the scroll." And when they saw this, everyone began to cry out, "Woe for the decree that is hanging over us." And the other (4) - "And it was in the days of Achashverosh" (Esther 1:1). What grief was there over there? [It is comparable] to a king that had a vineyard, and he had three enemies. What did they do? One cut the small berries, the second ripped the clusters and the third uprooted the vines: The king is King of the kings of kings, the Holy One, blessed be He; His vineyard is Israel, as it is stated (Isaiah 5:7), "For a vineyard of the Lord of Hosts is the House of Israel"; [And] their three enemies are Pharaoh, Nevukhadnetsar and Haman. Pharaoh began with the small berries, as it is stated (Exodus 1:22), "Any son that is born, throw him into the river." Nevukhadnetsar ripped the clusters, as it is stated (Jeremiah 29:2), "the craftsmen and the smiths." Who are the craftsmen (charash)? These are the ones that pray the mute prayer silently, and are victorious with their prayer over all the nations of the world. The smiths? That all the nations of the world come in a vice in front of them but [then] flee, as they put a vice on all the nations - and Nevukhadnetsar come to destroy them; and he destroyed the craftsmen and the smiths, and exiled them. The evil Haman [then] came [to] uproot the vines, as it is stated (Esther 3:13), "to annihilate, to kill and to destroy." Everyone began to cry out, "Woe," and they mourned in front of the Omnipresent. (5) "And it was in the days when the judges ruled" (Ruth 1:1) - there was famine there; and what grief is greater than famine? And from where [do we know] that there was famine? As it is stated (Ruth 1:1), "and there was a famine in the land." And why was there a famine? Because Israel and the judges were not judging true judgement; as it is is stated, "And it was in the days when the judges ruled" - [and] we find [following it], "he", which indicates evildoers. [As] so do we find, "he was Datan and Aviram" (Numbers 26:9); "he was Achashverosh" (Esther 1:1); "he was [...] Achaz" (II Chronicles 28:22). So too were the judges. And to what is the matter comparable? To a province that was liable a tax to the king. [So] he sent collectors to collect it. The people of the province rose and smote the collectors and hung them. The judgment that they were liable - as they appointed other judges for themselves - they did to the collectors. So did they do at that time, as Elimelekh would judge the judges; [since] he was a strongman and there were many men below him. He saw the distress and the famine, but he did not warn the sinners to repent from their evil. And he stopped living in Beit Lechem for himself to live in the field of Moav - to sustain his soul during the famine, and the soul of his wife during the famine, and the soul of his sons; and he did not know that [it is] the Torah that sustains its masters and not the vanities of the world. And he was one who was important, as it is stated (Ruth 1:1), "and a man went from Beit Lechem, Yehudah." And we only say, "man," about an important man, as it is stated (Numbers 12:3), "And the man, Moshe, was very humble." As Elimelekh was an important man, as they would consider him [so] in his place - and [yet] he went to save his soul and the soul of his household, and did not trouble himself about the matters of the community; even as he was an important man and they would have believed his words, [such as] to make them repent from their evil and bring them to repentance. And therefore, it occurred to him as it is written in the verse (Ruth 1:3), "And Elimelekh, the husband of Naomi died." And so [too,] his sons died, as it is stated (Ruth 1:5), "And [...his] two [sons,] Machlon and Khilyon died, and the woman survived her two children and her husband." As so were they judging their judges, like Sodom. Rabbi Shimon ben Abba said in the name of Rabbi Yochanan, "Any place that it is stated, 'and it was (vayehi),' it is used for grief and it is used for joy. And when for grief, there is no grief like it, and when for joy, there is no joy like it." (The text is missing the following integral part of the midrash, found in Bereishit Rabbah 42:3 and other places: Rabbi Shmuel bar Nachman came and divided it, "Any place that it is stated 'it will be,' it is used for joy; [but] 'and it was' [is for] grief.") The Sages responded, "Behold 'And God said, "Vayehi (here used as a command form, and not past tense) light"' [is] joy!" He said to them, "It too is not of joy, as the world did not merit to use that light. As so did Rabbi Yehudah bar Simon say, '[Regarding] the light that the Holy One, blessed be He, created on the first day, Adam [could] look and observe from [one] end of the world to the [other] end. [But] since the Holy One, blessed be He, saw the deeds of the generation of Enosh and the generation of the flood, He arose and hid it from them. That is [the meaning of] what the verse states (Job 38:15), "From the wicked is their light withheld." And to where is it hidden? [It is] in the Garden of Eden, for the righteous ones, as it is stated (Psalms 97:11), "Light is sown for the righteous, and joy for the straight-hearted."'" They responded to him further, "It states, 'And it was evening and it was morning, one day.'" He said to them, "On that day too, it is not of joy, as all the acts of the first day are destined to wither, as it is stated (Isaiah 51:6), 'when the heavens melt away like smoke and the earth wither like a garment.'" They responded to him, "Behold, the [acts of] the second day, the third day, the fourth day, the fifth day, the sixth day." He said to them, "They too are not of joy, as all the acts of the six days of creation require further action - for example, wheat needs to be ground; mustard needs to be mellowed; lupine need to be mellowed." They responded to him, "[And what about,] 'And it was that the Lord was with Yosef and he was a successful man' (Genesis 39:7)?" He said to them, "It too is not of joy, as that 'bear' chanced upon him from this, as it is stated in the verse, 'after' - 'And it was after these things, and the wife of his master raised, etc.' (Genesis 39:7)." They responded to him, "[And what about,] 'And it was that the Lord was with Yehoshua, and his reputation was in all the land' (Joshua 6:27)?" He said to them, "It too is not of joy, as Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin, fell at that time; as it is stated (Joshua 7:5), 'And the men of Ai smote of them, like thirty-six men' - and the master said, 'That is Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin.'" They responded to him, "And is it not written (I Samuel 18:14), 'And it was that David was successful in all of his ways and the Lord was with him'?" He said to them, "It too is not of joy, as enmity descended into the heart of Shaul from this, as it is stated (I Samuel 18:9), 'And it was that Shaul eyed David.'" They responded to him, "And is it not written (II Samuel 7:1), 'And it was when the king sat in his house and the Lord allowed him rest from all of his enemies'?" He said to them, "It too is not of joy, as on that same day, Natan the prophet came to David and said to him, 'However you will not build the House' (I Kings 8:19)." They said to him, "Behold, we have said what is ours; [now] say what is yours - that 'and it will be' is joy." He said to them, "'And it will be on that day that the mountains will drip with nectar' (Joel 4:18), that will be in the days of the messiah, and there will be great joy for Israel. And so [too,] 'And it will be on that day that a man shall save alive a heifer of the herd and two sheep' (Isaiah 7:21). And so [too,] 'And it will be on that day that living waters will come out from Jerusalem' (Zechariah 14:8). And so [too,] 'And he will be like a tree planted over streams of water' (Psalms 1:3). And so [too,] 'And the remnant of Yaakov will be among many nations' (Micah 5:6)." They said to him, "But behold, it is written (Jeremiah 38:28), 'vahaya (here used in the past tense, and not like the other examples) when Jerusalem was captured'!" He said to them, "It too is not of grief, as on that day was the verdict of Israel for their sins taken; as so is it written (Lamentations 4:22), 'Your sin has been completed, Daughter of Zion, He will not again exile you.'"
… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great, and Rabbi Berekhya in the name of Rabbi Elazar: This midrash came up with us from the Exile: (From Babylonia. Presumably, this is a way of stating that it is an ancient tradition.) Any place that “It was [vayhi]” is stated, [it alludes to] trouble. Rabbi Ḥiyya the Great: Any place that “It was [vayhi]” is stated, it can serve [to allude to] either trouble or joy. If it is trouble, there is none like it. If it is joy, there is none like it. Rabbi Shmuel said: There are five [instances of] “during the days of [bimei].” “It was [vayhi] during the days of [bimei] Amrafel” (Genesis 14:1) – what was the trouble there? They waged a war. [It is analogous] to the friend of a king who was located in a certain province. Because of him, the king took care of the province. One time, barbarians came and beset him [the king’s friend]. They say: Woe for us, the king will no longer care for the province as he had done. Likewise, the entire world was created only due to the merit of Abraham our patriarch; that is what is written: “They turned back and came to Ein Mishpat, (Ein Mishpat literally means ‘eye of justice’.) which is [hi] Kadesh” (Genesis 14:7). Rabbi Aḥa said: They came to beset the eyeball of the world. (Abraham.) The eye that overcame the attribute of justice in the world you seek to blind? (The midrash is rhetorically addressing the kings that attacked Abraham.) “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu Kadesh. (The word hi, meaning ‘which is,’ is spelled with a vav as the middle letter, which could be read as the masculine hu. The midrash is reading hi Kadesh as hu kidesh, he sanctified.) He [Abraham] sanctified [kidesh] the name of the Holy One blessed be He in the fiery furnace. (See Tanḥuma, Lekh Lekha 6.) When everyone saw that all the kings came to beset him, they began screaming: Woe [vai]; that is, “It was [vayhi] during the reign of Amrafel.” “It was during the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11) – [it is analogous] to the son of a king who had a tutor who sought to kill him. He [the tutor] said: If I kill him, I will be condemned to death by the king; instead, I will withhold his wet nurse from him, and he will die on his own. So did Aḥaz say: If there are no kids, there are no rams, and if there are no rams there is no flock, and if there is no flock there is no shepherd. So Aḥaz thought to say: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He, as it were, cannot rest His Divine Presence in the world. Therefore, I will seize all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥanina said: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Avin: Isaiah said: “I will wait for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no time that was as difficult for Israel as that time, as it is stated: “I will conceal My face” (Deuteronomy 31:18) – in this world. But from that moment, “I hoped for Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Was it [this verse] fulfilled for him [Isaiah]? “Behold, I and the children whom the Lord gave me” (Isaiah 8:18) – were they his [Isaiah’s] children? Were they not his students? It teaches that they were as dear to him as his sons. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: that is, “It was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? “I saw the land, and behold, it is emptiness and disorder, and the heavens, and their light is not” (Jeremiah 4:23) – [it is analogous] to a king who sent a proclamation to a province. What did the residents of the province do to it? They took it, ripped it, and burned it in fire. They said: Woe to us when the king becomes aware of these matters. That is what is written: “It was, as Yehudi would read three columns or four” (Jeremiah 36:23) – three or four verses. When he reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), (This is the fifth verse of the first chapter of Lamentations.) immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace, until the end of the scroll, upon the fire that was in the fireplace” (Jeremiah 36:23). Once they saw that it was so, they began screaming: Woe [vai]; that is, “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [It was] “to kill, and to eliminate all the Jews” (Esther 3:13). [It is analogous] to a king who entered a vineyard and three enemies beset him: The first began picking unripe grapes, the second began trimming the clusters, and the third sought to uproot all the vines. Likewise, the wicked Pharaoh begin picking the unripe grapes; that is what is written: “[Pharaoh commanded all his people, saying:] Every son who is born you shall cast into the Nile” (Exodus 1:22). The wicked Nebuchadnezzar began trimming the clusters; that is what is written: “[He exiled Yehoyakhin.…] and the artisans and the smiths, one thousand” (II Kings 24:15–16). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; Rabbi Yoḥanan said: All of them were one thousand. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Rabbi Yehuda son of Rabbi Simon said: These are the Torah scholars. Haman the wicked sought to uproot the entire egg; (Egg, in the sense of the very origins of Israel.) [as] they say buy [the hen] with the egg (A aphorism meaning that he sought to complete the task, leaving no future.) – “to destroy, to kill, and to eliminate” (Esther 3:13). When they saw that it was so, they began screaming: Woe [vai]; “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1) – [it is analogous] to a province that owed a tax to the king. What did the king do? He sent a tax collector to collect it. What did the residents of the province do? They took him, struck him, and extracted it [the money] from him. They said: What he sought to do to us we did to him. Likewise, during the days when the judges judged, an Israelite person would worship idols, and a judge would seek to bring him to trial, and he would come and flog the judge. He would say: What he sought to do to me, I did to him. Woe unto a generation whose judges are judged; (The midrash is reading the verse to mean that it was in the days that the judges were judged, i.e. punished.) that is, “It was during the days when the judges judged.” Shimon bar Rabbi Abba said in the name of Rabbi Yoḥanan: Everywhere that it [“it was,” vayhi] is stated, [it alludes to] trouble or to joy; if trouble, there is no trouble like it, if joy, there is no joy like it in the world. Rabbi Shmuel bar Naḥman came and suggested a [different] distinction: Everywhere that it says, “it was [vayhi],” [it alludes to] trouble, everywhere that it says “it will be [vehaya],” joy. But it is written: “God said: Let there be light, and there was [vayhi] light.” He said to them: Even that is not light of joy, as the world did not merit to use that light. By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When He perceived that the wicked were destined to appear, like the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, (After the Tower of Babel.) and like the people of Sodom, He took it [the light] away. That is what is written: “From the wicked their light is withheld” (Job 38:15). He sequestered it for the righteous in the future, as it is stated: “Light is sown for the righteous” (Psalms 97:11). They objected to him: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as the heavens are destined to wither; that is what is written: “As the heavens will be eroded like smoke” (Isaiah 51:6). They objected to him: Is it not written: “It was [vayhi] evening and it was morning, a second day.… third.… fourth.… fifth.… sixth” (Genesis 1:8–31). He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, e.g., it is necessary to sweeten mustard, lupines must be sweetened, and wheat requires grinding. But it is written: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as it is written: “For they placed me in the pit” (Genesis 40:15). But it is written: “It was [vayhi] on the day that Moses completed [assembling the Tabernacle]” (Numbers 7:1). He said to them: That, too, is not joy, as it was sequestered when the Temple was built, as it is stated: “Moses was not able to enter into the Tent of Meeting” (Exodus 40:35). (The verse does not seem to be related to the point. Perhaps it is brought to communicate that even on the day that the construction of the Tabernacle was completed, the celebration was tempered by the fact that Moses could not enter the Tent of Meeting.) But it is written: “It was [vayhi] when Joshua was [at Jericho]” (Joshua 5:13). He said to them: That too is not joy, as Joshua rent his garments, as it is stated: “Joshua rent his garments” (Joshua 7:6). (After the setback at Ai.) But it is written: “It was [vayhi] on the eighth day” (Leviticus 9:1). (The day of the dedication of the Temple.) He said to them: That too is not joy, as on that day Nadav and Avihu died. (See Leviticus 10:1–2.) But it is written: “It was [vayhi] when the king (David.) dwelled in his house” (II Samuel 7:1). He said to them: That too was not joy, as it was then that Natan the prophet came and said to him: “However, you will not build the House” (I Kings 8:19). They said to him: We said ours, now you say yours. (Prove that every place it says vehaya it is an expression of joy.) He said to them: It is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “It will be on that day that the Lord will set His hand again the second time, [to recover the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, each man shall keep [a calf of the herd and two sheep] alive” (Isaiah 7:21). “It will be [vehaya] on that day, that a great shofar will be sounded, [and they will come…and bow down to the Lord on the holy mountain in Jerusalem]” (Isaiah 27:13). “It will be that one who is left in Zion and he that remains in Jerusalem [will be called holy]” (Isaiah 4:3). They objected to him: It is written: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Israel made complete penance for their iniquities, on the day that the Temple was destroyed. Conclusion of the prologue to Rut Rabba
Another interpretation: “This month shall be for you” – that is what is written: “He made the moon for festivals; the sun knows its setting” (Psalms 104:19). There are many [of God’s] deeds that Moses recorded in the Torah that are unclear and David arose and explained them. We find in the act of Creation, that when He created the heavens and the earth, He created light, as it is stated: “In the beginning God created [the heavens and the earth]” (Genesis 1:1), and afterward: “God said: Let there be light” (Genesis 1:3). David explained it: After God created light, He created the heavens, as it is stated: “He covers Himself with light like a garment” (Psalms 104:2), and then, “He stretches the heavens like a curtain” (Psalms 104:2). Here we have learned that after He created light He created the heavens. Three creations preceded the world: Water, air [ruaḥ], (The Hebrew word ruaḥ can mean air, wind, or spirit. ) and fire. Water became pregnant and gave birth to darkness. Fire became pregnant and gave birth to light. Air became pregnant and gave birth to wisdom. With these six creations the world is conducted, with spirit, with wisdom, with fire, with light, with darkness, and with water. That is why David said: “May my soul bless the Lord. Lord my God, You are very great” (Psalms 104:1). A person sees a beautiful pillar and says: Blessed is the quarry from which this was quarried. The world is beautiful; blessed is the Omnipresent who quarried it and created it with speech, happy are you O world, that the Holy One blessed be He reigns over you. [A person of] flesh and blood etches [tzar] his image on a wooden tablet, and the tablet is larger than his image. God, may His name be blessed, is great, and His image is great. The world is small, and He is greater than the world, as it is stated: “For the Lord is God, an everlasting Rock [tzur olamim]” (Isaiah 26:4). (In contrast to an image created by flesh and blood, where the image is necessarily smaller than the object upon which it is drawn, God’s image is greater than the world.) What is taught when Scripture states: Tzur olamim? Relative to Him, the two worlds [olamim] (This world and the World to Come.) are considered nothing. That is why it is stated: “Lord my God, You are very great.” After He covered Himself with light, He then created the world, as it is stated: “He covers Himself with light like a garment; [He stretches the heavens like a curtain]” (Psalms 104:2). [A person of] flesh and blood, after he builds the house, he builds the upper story. God is not like that; after He built the roof, He built the upper story, and after He built the upper story, He positioned it on the atmosphere of the world, on nothing. Then He installed His chariots, clouds; and then His dais on the storm. Who informs you about all these matters? It is David, who explained the deeds of God to inform all humanity of His might, as it is stated: “He lays the beams of His upper chambers in the waters; He makes the clouds His chariot” (Psalms 104:3); not from copper, not from iron, but with balconies of water. Then He constructed the upper stories, not from stone and not from hewed stone, but from layers of water, as it is stated: “He lays the beams of Your upper chambers in the waters.” [A person of] flesh and blood makes his chariot strong to bear his entire burden, and he makes it from iron, bronze, silver, or gold. But God, may His name be blessed, a cloud has no substance, and He makes clouds His chariots, as it is stated: “He makes the clouds His chariot.” Flesh and blood, if there was a muddy path before him, he walks on stones that are hard. But God is not so; rather, He leaves the visible cloud and walks on the invisible wind, as it is stated: “Who walks upon the wings of the wind” (Psalms 104:3). Flesh and blood conscripts strong, powerful soldiers capable of wearing helmets, and armor, and weapons. But the Holy One blessed be He conscripted His soldiers that are invisible, as it is stated: “Who makes winds His messengers” (Psalms 104:4). The wind emerges, followed by lightning, as it is stated: “The flaming fire His servants” (Psalms 104:4). After He created the sky, He created angels on the second day, and on that same day He created Gehenna, as “that it was good,” is not written about it [the second day]. Like [a person of] flesh and blood who acquires slaves and says [to his associates]: ‘Make swords.’ They say to him: ‘Why?’ He says to them: ‘So if they rebel, they will receive a death sentence.’ So, the Holy One blessed be He said: I created Gehenna [on the second day], about which “that it was good” is not written, so if people sin, they will descend into it. From where is it derived that Gehenna was created on the second day? It is as the prophet explains: “For Hell has been prepared from yesterday” (Isaiah 30:33), from the day that a person could say yesterday. When would a person be able to say yesterday? It is on the second day, as the first day of the week precedes it. Afterward, He created dry land on the third day, as it is stated: “He established the earth upon its foundations” (Psalms 104:5). At that moment, one was naked and one was clothed, like [a person of] flesh and blood who has two servants; he stripped the garment off of one and clothed the other with it. So, God said: “Let the waters be gathered” (Genesis 1:9) – He exposed the earth and covered the depths. So said David: “You covered the depths as with a garment” (Psalms 104:6). “From Your rebuke they flee” (Psalms 104:7) – like flesh and blood who saw his winepress filled with grapes and a vineyard to harvest. People said to him: ‘Where will you put the rest of the grapes, since the winepress is small?’ He said to them: ‘I will make a winepress that will hold all the grapes in the vineyard.’ What did he do? He trampled the grapes and trod on one [pile] after another, and then brought the grapes that were in the vineyard, and the winepress held all the grapes. (The winepress could not contain all the grapes at once but could contain all the juice. ) So, the entire world was filled with water, and the earth was immersed in the water. The Holy One blessed be He said: “Let the dry land appear” (Genesis 1:9). The waters said: ‘We fill the world, and until now it is crowded for us; where will we go?’ May His name be blessed, He kicked Ocean and killed it, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed [maḥatz] Rahav” (Job 26:12). Maḥatz means nothing other than killing, as it is stated: “She crushed [maḥatza] and pierced his temple” (Judges 5:26). (This is a description of how Yael killed Sisera.) When he killed it, some say that it is crying until today, as it is stated: “Have you entered into the springs of [nivkhei] (The midrash reads nivkhei as though it derives from the term bekhi, weeping.) the sea?” (Job 38:16). Why did He kill them? It is because a house that holds one hundred living people holds one thousand dead. That is why Ocean is called the Dead Sea; but the Holy One blessed be He is destined to heal it, as it is stated: “To the sea it will flow, and the water will be healed” (Ezekiel 47:8). When the rest of the waters saw that He kicked Ocean, its fellows fled at the sound of its scream. It is like a donkey driver of flesh and blood who was walking and there were two servants in front of him; [when the donkey driver whips the donkeys], those [servants] in front [of the donkeys] run and flee. So, the rest of the water in the world fled at the sound of the scream of Ocean, as it is stated: “From Your rebuke they flee.” They fled, but they did not know to where they were fleeing, as it is stated: “They rose to the mountains, descended in the valleys, to this place You established for them” (Psalms 104:8). It is like a servant of flesh and blood to whom his master said: ‘Wait for me in the marketplace,’ but did not tell him where to wait. The servant began saying: Perhaps he told me to wait for him near the basilica, perhaps he told me near the bathhouse, or perhaps he told me alongside the platform. He [the master] entered [the city], found him and slapped him. He said to him: ‘I sent you to the gate of the prefect’s palace.’ So, the waters were wandering, when they heard that He said to them: “Let the waters under the heavens be gathered to one place” (Genesis 1:9). He did not say to them to the north or to the south, but rather they scattered, “they rose to the mountains, descended in the valleys.” The Holy One blessed be He slapped them. He said to them: ‘I said to you to go to the place of the leviathan.’ From where that it is so? It is as it is stated: “To this place You established for them” (Psalms 104:8), and that is the place of leviathan, as it is stated: “This leviathan, whom You created to frolic in it [the sea]” (Psalms 104:26). “You set a boundary that they may not cross” (Psalms 104:9). Like flesh and blood that put his animal into a pen and locked the gate before it so it would not go out and graze on the grain. So, the Holy One blessed be He locked the sea with sand and administered an oath to it that it would not go beyond the sand, as it is stated: “That I placed the sand as the boundary of the sea” (Jeremiah 5:22). “Who sends springs through the ravines” (Psalms 104:10) – like [a person of] flesh and blood who has baskets [for the pressing] of olives. He pressed the beam onto them, and the oil came out from above and oil descended below. So, the mountain from this side and the mountain from that side press on the springs and they burst forth and emerge from between the mountains. That is why it is written: “Who sends springs through the ravines.” Afterward, what did David say? “He made the moon for festivals” (Psalms 104:19) – the Holy One blessed be He created three hundred and sixty-five windows in the firmament; one hundred and eighty-three in the east and one hundred and eighty-two in the west; some of them He created for the sun and some of them He created for the moon, so that the world would follow it. The sun goes through all of them, as does the moon except for eleven windows that the moon does not enter any of them. This is like a prefect and a duke who were receiving gifts. The prefect took commensurate with his honor and the duke commensurate with his honor. So, the sun is called great and the moon is called small. This is why the sun is called great, because it is eleven days greater than the moon. (The solar year is roughly eleven days longer than twelve lunar months.) This is why He created the moon for the festivals, so that Israel would increase and decrease like the moon [waxes and wanes]. But this [waxing and waning] is not harmful to it [the moon], but it is for the setting of the festivals. (Similarly, though Israel’s fortunes increase and diminish, it will ultimately prevail.) All the years are counted by the sun [by the solar calendar], the years of the world and the years of [the lives of] people, and it [the sun] knows the span of every person, how long he saw the sun. All this to say that He created the moon for the festivals? David rose and explained: “He made the moon for the festivals.” They said to David: ‘While we were in Egypt, we received [the consecration of] the month by the moon’; that is what is written: “This month shall be for you” (Exodus 12:2).
Another matter, “they shall craft an Ark of acacia wood.” What is written above? “They shall take Me a gift” (Exodus 25:2). Immediately, “they shall craft an Ark of acacia wood.” Just as the Torah preceded everything, so too, in the crafting of the Tabernacle, the Ark preceded all the vessels. Just as light preceded all the acts of Creation, as it is written: “God said: Let there be light” (Genesis 1:3), in the Tabernacle as well, the crafting [needed to house the] Torah, which is called light, as it is written: “For the commandment is a lamp, the Torah is light” (Proverbs 6:23), preceded [the crafting of] all [other] vessels. Another matter, “they shall craft an Ark.” Why is it that regarding all [other] vessels, “you shall craft” is written, and regarding the Ark, “they shall craft” is written? Rabbi Yehuda ben Rabbi Shalom said: The Holy One blessed be He said to [Moses]: ‘Let everyone come and be involved in the Ark so that all of them will acquire the Torah.’ Rabbi Shimon ben Yoḥai said: There are three crowns: The crown of kingship, the crown of priesthood, and the crown of Torah. (Mishna, Avot 4:13.) The crown of kingship, this is the table [for the showbread], in whose regard it is written: “A golden crown [zer] all around” (Exodus 25:24). The crown of priesthood, this is the altar, in whose regard it is written: “A golden crown [zer] all around” (Exodus 30:3). The crown of Torah, this is the Ark, in whose regard it is written: “A golden crown [zer]” (Exodus 25:11). Why is it written zar and pronounced zer? (The word zer could have been written zayin-yud-reish, but it is written without the yud, so that it can also be vocalized zar. ) It is to say to you that if a person merits, they become a crown [zer] for him, but if not, they become estranged [zar]. Why is it written regarding all of them, “you shall craft for it” (Exodus 25:24; 30:3), and regarding the Ark, it is written: “you shall craft upon it”? It is to teach you that the crown of Torah is superior to all of them. If a person acquires Torah, it is as though he acquired all of them.
Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. (Abraham was as precious to the world as the eyeball is to a person. ) They sought to blind the eye [ayin] that confronted the attribute of justice in the world. (The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat]. ) “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu (The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].” “It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him. He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz? Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children? Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling. But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him. The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple. Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors. The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed. When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’ So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1). Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them. That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days. See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him. They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed. They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin. They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4). They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple. Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).)
Rabbi Avina said two [statements], Rabbi Berekhya said two, and the Rabbis said two. Rabbi Avina said: This orb of the sun is one of My attendants, (This is stated from the perspective of God. ) and when it emerges to the world, there is no creature that can feast its eyes upon it. That is what is written: “A river of fire emerged and flowed from before Him” (Daniel 7:10). Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21) – I commanded it only to accord you merit. Rabbi Avina said another [statement]: Lightning is one of the byproducts of the supernal fire, and its light shines from the end of the world to the other end. Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness,” – as stated previously. Rabbi Berekhya said: This orb of the eye, a person does not see via the white that is in it, but rather, via the black. The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness.” Rabbi Berekhya said another [statement]: “The earth was emptiness and disorder, [and darkness was upon the face of the deep]” (Genesis 1:2). What is written thereafter? “God said: Let there be light; and there was light” (Genesis 1:3). The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said… The Rabbis said two [statements]: The Holy One blessed be He says to a child: ‘All those nine months that you were in your mother’s womb, I would illuminate for you; do I require your light?’ The Rabbis said another [statement]: “He reveals the profound and the obscure; He knows what is in the darkness, and the light rests with Him” (Daniel 2:22). The Holy One blessed be He said: The light rests with Me; do I require your light?
The time to do this is during the month of Nissan as one recites the words, “Who sheds light upon the earth and those who dwell upon it” [the blessing Yotzeir Ohr in the morning service]. A person should request in his heart that the Holy One Blessed is He in His mercy should shed light upon the world to elevate us along with the rejected souls. These are alluded to in the word “light,” as the Ari has stated (Likkutei Torah, Bereishis 6a; Sefer HaLikkutim, Bereishis 1b) in connection with the verse, “And God said, ‘Let there be light’” (Bereishis 1:3). It is not by chance that the Satan “dances” between the horns of the ox, for that is the main place where its pride is displayed, just as a rooster’s pride is displayed in its comb. Thus the Satan takes up residence there because it is a center of pride. This should serve as an open rebuke to those who glory in their wealth, cleverness, lineage, learning or whatever it might be. For even if they also engage in study, as long as they are guilty of pride, they act as thrones for the Sitra Achara. This follows from what we have explained — that the Satan dances between the horns of a black ox because they are the locus of his pride.
While the Holy Temple was standing two lights emanating from two supernal worlds shed their illumination upon Israel. Concerning these it is stated, “Let there be light and there was light” (Bereishis 1:3). From the same two supernal worlds derive the souls of the Matriarchs Rochel and Leah, both of whom contributed to the building of the Jewish nation. They also caused the Samech Mem and his consort Lilis to be humbled, depriving them of the power to cause Israel any harm. The numerical value of “light” — אור — is 207. Thus two “lights” equal 414, identical with the numerical value of laughter” — שׂחוק. But after the Holy Temple was destroyed our iniquities caused these supernal lights to depart. Then the two shells of impurity mentioned above gained dominion. From that time forth the evil Lilis laughs at us, on account of our many sins. Therefore we are not to rejoice or laugh in this world. But when our Moshiach arrives, “then our mouth will be filled with laughter.” A person must realize, then, that if he wishes to appease his Creator he must not display any jocularity at all as long as the Temple lies in ruins, for it is forbidden for us to laugh. Whoever is careless about this lends power to the spleen and causes the two shells of impurity mentioned above to wax in strength. But it is not only filling one’s mouth with laughter that is forbidden. All forms of rejoicing other than those connected with a mitzvah are forbidden. And in connection with a mitzvah one should not rejoice excessively, as our Sages have intimated.
Come and see how great is the power of peace. For in the beginning of the creation of the universe the Holy One Blessed be He employed Himself in the creation of an instrument of peace, as it is written (Bereshith 1:3): "And G-d said: 'Let there be light' — and there was light." And how do we know that light is peace? For it is written (Isaiah 45:7): "He fashions light and creates darkness; He makes peace and creates evil." On this basis, our teachers of blessed memory ruled (Shabbath 23b): "As between a candle for his house and wine for kiddush, to sanctify the Sabbath [if he can afford only one], a candle for his house takes precedence because of the peace of his household." What is more, our sages enacted many ordinances in pursuit of the paths of peace, viz. (Gittin 59a): "They declared the following in pursuit of the paths of peace: 'The Cohein reads first [in the Torah], then the Levite, then the Israelite, because of "the paths of peace."'" An eruv [a halachic enabling device] is placed in an old house, because of "the paths of peace." The pit nearest the irrigation canal is filled first because of "the paths of peace."'" And so is it written (Proverbs 3;17): "Its [Torah's] ways are ways of pleasantness and all of its paths are peace." And thus did our sages of blessed memory say in the aggadah (Bamidbar Rabbah 15:13, Tanchuma Beha'alothecha 11): "There are thirteen things that the Holy One Blessed be He loved, and of all of them, He "doubled" [in profusion of love], only "peace." They [(the thirteen)] are: Cohanim, Levites, Israel, Sanhedrin [the high court], the first-born, the offerings of the tabernacle, the sacrifices, the oil of anointment, the Land of Israel, Jerusalem, the Temple, the kingdom of the house of David, and the silver and the gold. The Cohanim — (Shemoth 28:41): "And they shall be priests unto Me." the Levites (Numbers 3:41): "And I shall take the Levites unto Me." Israel — (Shemoth 19:6): "And you [Israel] shall be unto Me a kingdom of priests." Sanhedrin — (Numbers 11:16): "Gather unto Me seventy men." The first-born — (Shemoth 13:2) "Sanctify unto Me every first-born." The offerings of the tabernacle — (Ibid. 25:2): "And they shall take unto Me an offering." The sacrifices — (Numbers 28:2): "You shall heed to sacrifice unto Me in its appointed time." The oil of anointment — (Shemoth 30:31): "The holy oil of anointment shall this be unto Me for your generations." The Land of Israel — (Ibid. 19:5): "For unto Me is all the land." Jerusalem — (I Kings 11:36): "The city that I have chosen unto Me." The Temple — (I Chronicles 17:12): "He shall build unto Me a habitation." The kingdom of the house of David — (I Samuel 16:1): "For I have seen in his sons a king unto Me." The silver and the gold — (Chaggai 2:8): "Mine is the silver, and Mine is the gold." But, of all of these, none was doubled [in profusion of love] but "peace," as it is written (Isaiah 27:5): "Or let him take hold of My strength. He shall make peace unto Me; peace shall he make unto Me." Great is peace, which takes precedence to praise of the Blessed One Himself. For when Yithro came to Moses, immediately (Exodus 18:7): "And each made inquiry of the other's peace," whereas only afterwards (Ibid. 8): "And Moses related to his father-in-law all of the miracles that the Holy One Blessed be He had wrought for Israel." What is more, for all of the mitzvoth that the wicked perform in this world, the Holy One Blessed be He gives them their reward in this world — such as wealth, property, years, honor, and the like — except peace, which He does not give them, as it is written (Isaiah 57:21): "There is no peace, says my G-d, for the wicked." And, what is more, the Holy One Blessed be He gives peace as a reward to the righteous, as it is written (Ibid. 32:17): "And the reward for righteousness shall be peace…" What is more, it is with peace that He draws near to Him converts and penitents, as it is written (Ibid. 57:19): "He creates the utterance of the lips: 'Peace, Peace,' for the far and the near, says the L-rd, and I will heal him." Great is peace, for in regard to all of the journeyings in the desert it is written "And they journeyed and they rested," journeying in strife and resting in strife. But when they came to Mount Sinai, they made one great "resting," as it is written (Shemoth 19:2): "And Israel rested there, before the mountain." (Vayikra Rabbah 9:9): "The Holy One Blessed be He said: 'The time has now arrived for Me to give Torah to My children.'" For as long as they are at peace with one another, the Shechinah is among them. And thus is it said (Devarim 33:5): "And He was a King in Yeshurun when the heads of the people were gathered, together with the tribes of Israel." When does the kingdom and the Shechinah of the Blessed One abide in Israel? When they are all gathered together as one. Come and see how great is the power of peace; for it is through the power of peace that the world endures. For thus have our sages of blessed memory said (Avoth 1:18): "On three things does the world stand: on judgment, on truth, and on peace, as it is written (Zechariah 8:16): 'Truth and a judgment of peace shall you judge in your gates.'" What is more, when there is peace among men, there is blessing in their fruits, as it is written (Ibid. 12): "For as the seed of peace, the vine shall give its fruit, and the earth shall give its produce, and the heavens shall give its dew, and I shall bequeath all of these to the remnant of this people." And thus is it written (Psalms 147:14): "He makes peace on your borders and sates you with the fatness of wheat." Our sages have said (Vayikra Rabbah 9:9): "Great is peace, for if one erases one letter of G-d's name, he transgresses a negative commandment, as it is written (Devarim 12:3): 'And you shall wipe out their [the idols'] name from that place,' followed by (Ibid. 4): 'You shall not do so to the L-rd your G-d.' Yet to make peace between a man and his wife, the Torah says (Numbers 5:23): 'And the Cohein shall write these curses [containing G-d's name] in a book and erase them into the bitter waters.' The Holy One Blessed be He says: 'Let My name, which was written in holiness, be erased by the waters.'" And Chazal have said further (Vayikrah Rabbah 9:9): "Great is peace, for all of the goodly blessings and consolations that the Holy One Blessed be He convokes upon Israel conclude with "peace." The Shema — "He spreads a canopy of peace." The Amidah — "He makes peace." The priestly blessing — "And He shall repose peace upon you." "Therefore, my sons, be circumspect in this trait — to love peace and to pursue peace. For there is no end to the reward for loving peace and pursuing peace." Until here, the language of Ma'aloth Hamiddoth.
The Torah now continues with the blessings the Priests are to confer on the people (6,23-27). I have already mentioned earlier that the universe was created with the letter ב, which symbolizes ברכה, blessing. The presence of this blessing on an ongoing basis was spoiled due to the cursed activity of the serpent, which in turn led to the situation where ban איש או אשה כי יעשו מכל חטאת האדם, of "man or woman who commit any sins due to the all pervading influence of Adam" (5,6). It is Aaron's function to restore the natural state of the world as it was prior to sin. We have elaborated on the fact that Aaron was the תקון, the "repair, or correction," of Adam. When the Torah introduces the blessings with the words: "כה תברכו," the word כה, whose numerical value is 25, refers to the 25th of Elul, which is the date on which G–d commenced creating the universe, according to the view of Rabbi Eliezer (Vayikra Rabbah 29,1). A further allusion to this is the fact that G–d commenced His creation by saying: "יהי אור", let there be light, the word יהי having the numerical value 25.
According to my approach what Aaron was interested in was to provide education, i.e. consecration for the world. G–d said to him concerning this desire of his, that his share would be greater than that of the Princes, since he would kindle the lights, a reference to the Original Light, the first act of creation, something which included all future creatures. Now this light in the Tabernacle would correspond to the light of the seven days of Creation. This is why the Torah emphasises that the seven lights of the candelabrum should provide light (8,2).
We find an allusion to this function of the letters in G–d's name in their use in the first acts of creating the physical universe, i.e. the directive י-ה-י אור ו-י-ה-י אור. The letters of the Ineffable Name, slightly re-arranged, appear constantly again in such statements of the Torah as ו-י-ה-י ערב, ו-י-ה-י בוקר, ו-י-ה-י כן. This list can be expanded- as you are all aware....
When G–d began the work of Creation, He said: "Let there be light," the foundation of fire. There is both visible and hidden fire. This is the mystical dimension of the Torah's commandment in Exodus 35,3: לא תבערו אש בכל מושבותיכם ביום השבת. "Do not light a fire in any of your dwellings on the Sabbath day." The Torah singled out this prohibition of work (whereas none of the other 38 basic prohibitions of work is named).
When Moses refers to G–d having "arrived from Sinai" (33,2), he refers to an event which occurred on the third day of the week, i.e. the numerical value of the word בא in this verse is 3. You will now understand why the Torah commences with the letter ב as a symbol of blessing. There is an interesting Aggadah in the Otiyot d'Rabbi Akiva: They asked the letter ב who had created it, whereupon the letter pointed at the letter א with its עוקץ, the "sting" projecting from the right side of the bottom of this letter. It is a fact that when the Torah was actually given to the Jewish people, i.e. when G–d revealed Himself by means of communicating the Ten Commandments, these commandments commenced with the letter א i.e. אנכי ה' אלוקיך. This shows that the letter א is the true root of blessing. This root is אור, light, the original light which was concealed from this earth at the time Adam sinned in Paradise. We quoted the Midrash as saying that the world was created for the sake of Torah which is called ראשית; we may deduce that the letter ב preceding this word is a reference to the two Torahs, i.e. the written and the oral Torah. These two Torahs may also be meant when the Torah reported the creation of the "two great luminaries, the great luminary and the small luminary" (Genesis 1,16). The "great" luminary would be the מעשה מרכבה, the esoterics, as expressed by the written Torah which is a combination of letters of the Holy Name of G–d; the "small" luminary would refer to what the Talmud describes as the הויות של אביי ורבא, the discussions exploring the oral law which were carried on by such Talmudic giants as Abbaye and Rava. The written Torah is symbolized by the letter א, the great light which nowadays is kept hidden and which contains the secrets called "the soul of souls" (Zohar on פרשת בהעלותך). These secrets will remain hidden till such distant future when Man too will be able to wear the garments made of אור, light -as had been the case before the sin- and to benefit from this great light. Nowadays, when we are forced to make do with כתנות עור, garments made of hide, i.e. a corrupt form of "light" spelled with the letter ע, we must be content with "only" seventy facets of the written Torah, i.e. with the letter ע symbolizing the light of the written Torah. Once our world will be filled with knowledge of G–d as envisaged by Isaiah 11,9 this letter ע will be replaced by the mystical dimension of עין, "eye." At that time all the hidden secrets which no human eye has ever beheld will be revealed. Why does the "sting" of the letter ב point at the letter א? Because the oral Torah [being merely based on unwritten tradition. Ed.] is always at pains to demonstrate its validity by establishing a link with the written Torah. The relationship of the oral to the written Torah is similar to the relationship between the first woman and the first man, about which Adam said: כי מאיש לוקחה זאת, "for she has been detached from Man" (Genesis 2,23). The oral Torah is perceived of as having been derived from the written Torah. The relationship of איש to אשה is the same as the relationship of זה וזאת; hence the relationship of the written Torah to the oral Torah is as the relationship of זה to Tת. Oral Torah in fact has its origin in the written Torah. This is the reason why the Talmud keeps raising the question: מנלן, i.e. "where is the source for this teaching in the written Torah?" The word אור appears five times in the story of creation. This alludes to the five books comprising the written Torah.
This message is also alluded to in the wording of Genesis 1,3 where G–d gave the directive יהי אור, and the Torah reports: ויהי אור. The letters in G–d's name י-ה-ו-ה, are really only י-ה-ו, seeing that the letter ה appears twice. If Adam had not sinned, the name would have been י-ה-ו-ה. Unfortunately, the spiritual level necessary for that name never existed, not even when we merited the building of the Holy Temple, at which time the Ineffable Name of G–d was of the י-ה-ו-ה variety. This is what Solomon refers to in Kohelet 11,3 that במקום שיפול העץ שם י-ה-ו, the word שם has to be vocalised Shem, i.e. the Name will consist of the letters Yud-Heh-Vav. Genesis 1,3 hints at G–d's original plan which provided for יהי instead of יהו. When the Torah reports ויהי אור, i.e featuring the three letters of the present "full" name of G–d, this is a hint that part of the "great light" was already withheld; G–d anticipated Adam's נפילה, "fall." אדם הראשון caused that "fall"' by eating from the tree of knowledge. The meaning of Kohelet is now clear. "The place the tree fell is the cause that the letters in the name of G–d remain י-ה-ו. The world as it is cannot rise above that level of G–d's name. When G–d says of Abraham in Genesis 18, 18 that ואברהם היו יהיה לגוי גדול, we have the implied promise that in the future, as a result of someone like Abraham, that configuration described as “היו,” will eventually be changed to the configuration “יהיה.” If Abraham is previously described as standing under the "tree,” this is a hint that he "stands guard,” insures that the original design for the world will materialise: that the fall from grace due to having eaten from the tree will be reversed.
The subject matter this Midrash concentrated on is the קליפה, peel, that was created by Adam's sin, which caused the brilliant light prevailing at the time of Creation to be withdrawn, and which can only be regained through efforts to refine oneself and to repair the damage done by Adam. The means to achieve such refinement is the series of exiles. Once having lived through these exiles, Israel's sins will be expiated, the Messiah will arrive and the world will once again be bathed in the brilliant light that prevailed when Adam and Eve wore clothes woven of light. The experience of the Jewish people in Egypt was of a similar nature. Israel, which still suffered from a degree of pollutants absorbed through the serpent, was cleansed and left Egypt with its head held high. All the judgments visited upon the Egyptians were in the nature of what our sages call חידוש העולם, a renewal of universal dimensions. The phenomena displayed testified to the fact that it was G–d who had created the universe and who could work His will upon it. We have explained all this in its appropriate place. G–d had already alluded to the other exiles at the time he concluded the original covenant with Abraham reported in לך לך chapter 15. The operative words at the time were: אימה, חשיכה גדולה נופלת עליו.
What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.
Thus it is altogether necessary to establish a firm belief in the benefits of blessings and the harmful effects of curses, in the imagination of the masses. (They are to believe this) especially in those instances where distinctive configurations are used, such as those that we utilize today that involve excommunication, and even more so the bed and horns. (5. Rabad, in his strictures to Maimonides’ Mishneh Torah, Hil. Shevuot 11:13, similarly refers to the Geonic practice of excommunication accompanied by horns, extinguished candles, and overturned beds, all intended to overwhelm those present. These and similar practices, as carried out by the Geonim, are documented in S. Assaf, Ha-‘Onshin Aḥar Ḥatimat Ha-Talmud (Jerusalem, 1922), pp. 32 ff. On the use of such customs as an aid in Kaspi’s exegesis, see above Chapter 2 and chap. VI, n. 6. The present instance is consistent with Kaspi’s insistence (cf. ’Adnei Kesef AK 152) that prophetic actions were designed so as to have maximum impact on the masses.) It was particularly for this reason that Moses instituted “these shall stand … to bless … and these shall stand … to curse …” (6. Deut. 27:12.) And therefore Moses preceded (that ceremony by stating) in Genesis—which related past events—that God Himself blessed some of His creatures and cursed others. (7. Gen. 1:3 et al.) After that (Moses relates that) Noah cursed Canaan and blessed his other sons. (8. Gen. 9:25.) Moses similarly spoke at length of the rivalry of Jacob and Esau to receive the blessing of their zealous father, Isaac. (9. Gen. 25:29 ff.) (In regard to that incident (10. Here Kaspi appears to direct these parenthetic remarks to contemporary allegorists (see Chapter 2) who attempted to explain certain patriarchal narratives as more symbolic than real. The narrative of the blessing of Jacob at the expense of Esau, with its moral problems and issues, would have been a likely candidate for such allegorical interpretation.) ) if the truth be that Esau and Jacob never existed, then neither did Moses and Aaron, and if Rebecca (likewise did not exist), then neither did Miriam exist. (11. Regarding Job, Kaspi makes a similar assertion when he says (AS I 137): “The verse says, ‘there was a man in the land of Uz …’; accordingly, how could the early and late commentators doubt that he existed,” for one would then have to doubt the existence of all the personalities in the Bible.)
TABLES OF STONE. I have already explained this. (See I.E. on Ex. 24:12.) [WITH THE FINGER OF GOD.] Scripture’s statement with the finger of God is an anthropomorphism, (The Torah employs human language so that those who hear its words will understand.) for the Lord’s will is accomplished by the word coming out of God’s mouth. God’s mouth is employed metaphorically. God is said to act like human kings. This is how For He commanded, and they were created (Ps. 118:27) is to be understood. (I.E. makes the same point in his comments on Gen. 1:3.) God’s words appear to man to be standing in heaven. (So Weiser. Literally, God’s words standing in heaven with regard to the lowly.) Scripture clearly states, Thy word standeth fast in heaven (Ps. 119:89). (“Your decrees stand in heaven” (I.E. on Ps. 119:89).) The intelligent will understand. (That the Torah employs human language. So Weiser.)
“and this language produces them aid” [Zohar I.75b], since it [language] is one of the binding conditions for drawing energy from above, and these [conditions] are: thought, speech and act. And already earlier, because in this way the world was created and came into actuality, since in the beginning was the upper thought in essence, and after this “and God spoke”[Genesis 1:3], and this is speech, and after this was the act, as it is said “on the day of HaShem Elohim’s making of earth and heavens” [Genesis 2:4]. And it’s [the Zohar’s] saying is “since in the work and in the speech of the mouth depend these words, to fix the intention of the heart.” [Zohar I.75b], and it starts with the act in its saying “since in the work and in the speech…”etc., since Elohim has done the other way around. And therefore it is necessary below to begin with the act and after that the speech and to attach the thought to the heart. And this preservation is the essence, and Performance of the Sacrifices [in Maimonides’ Mishneh Torah] will show [it].
Malbim sees the action of Providence in the way the light intensifies only gradually at dawn, allowing time for the eyes to adjust to it. He notes that even at his own time, the middle of the 19th century, the nature of light and how it propagates is still an unsolved riddle: is it a 'fluid substance' (from the German Ausstremungsystem) or an 'aerial propagation' (in German: Vibrationsystem) that is generated by the motions of the source of illumination? ( The former refers to the Newtonian corpuscular theory of light and the latter to Huygens' wave theory. Rosenbloom (p.258) points out that Malbim was one of the few Jewish scholars of his time to mention both theories. Most of the others, following Mendelssohn (Biur, Genesis 1.3), opted for the wave model.)
Let us (Rabbi Foa begins this passage with the expression, rayui ladaat, literally,”It is fitting to know” - I have taken liberties in translating it to make it fit the context.) understand why the sages refer to God as Makom. If (the purpose of this expression is) to separate God from the finite, then calling God “Place of the world” still leaves us in doubt. (Makom suggests God has spatial limitations.) When we call God Makom, it implies that there is a place that is not God’s place. However, if we are speaking of the supernal light that is found at the beginning of existence, the first cause, we would not know what to call it, since it fills up everything. Before God created this world, the light that filled everything was so luminous that it was impossible to imagine the world (outside of it). God contracted Himself, so to speak, (Kivaychol, כִּבְיָכוֹל is the word used when speaking in metaphorical terms about divinity. So to speak - Don’t take these words literally.) in the way that He contracted Himself within the ark, leaving a place free outside of God’s essence. But since the light was still too great, God contracted a second time as Scripture states, “Let there be light…and there was light” (Gen. 1:3) “Let there be light” allowing the emanation of the Sephirot (Sefirot meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus). (Wikipedia) Sefirot - Wikipedia) (liha’atzeel bo atzilut) for this would be like darkness, like bats who become blind in the light of the sun. “And there was light,” this is not the light referred to in the expression, “Let there be light.” Makom refers to the second light of contraction. The first sparks of light of contraction led to emanation, creation and fashioning. In the second contraction, God created all that Moses our teacher knew as well as much more. The second contraction was a second removal of light from “the place of the first Makom, before the contraction. This is referred to in Scripture, ““See, there is a place near Me.” (Exodus 33:21) Since the light of God’s Presence is similar to it at first, and nothing in all of creation can speak of its praise, therefore, all the names, praises and blessings are referred to as the “Place.” And it is to this Makom, “Place,” that we are referring when we say Baruch HaMakom, “Praised is the Place.” All the words of the sages are true and certain; they are meant to be understood literally, and not as metaphors or analogies. This is true in all places and one who understands them can find answers. The Exodus was a renewal of the world both in general and in particular, as both ancient and contemporary sages state, each according to the Pardes. (Pardes (פרד"ס) is a Kabbalistic theory of Biblical exegesis first advanced by Moses de León. The term, sometimes also rendered PaRDeS, is an acronym formed from the initials of the following four approaches: Peshat (פְּשָׁט) – "surface" ("straight") or the literal (direct) meaning. Remez (רֶמֶז) – "hints" or the deep allegorical meaning beyond just the literal sense. Derash (דְּרַשׁ) – from Hebrew darash: "inquire" ("seek") – the midrashic meaning, as given through similar occurrences. Sod (סוֹד) – "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation. Each type of Pardes interpretation examines the extended meaning of a text. As a general rule, the extended meaning never contradicts the base meaning. Pardes (exegesis) - Wikipedia) Therefore the Maggid uses the language in the Haggadah to give thanks and praise God as much as possible based on the kindness that God did for us and our ancestors. We bless God for giving the Torah to the people of Israel through which we are able to know the wondrous miracles God performed for our ancestors in Egypt, like the fifty plagues with which he smote the Egyptians, as we shall explain with God’s help.
ולתטאת ולאשם, and for the sin-offering and the guilt-offering. These words clarify two separate aspects of the descent of the sparks of sanctity into the nether regions which we referred to earlier. The sparks of sanctity which descended at the time the world was still in chaos, Tohu Vavohu [before the period which commenced with G'd creating light at the beginning of the Torah's report in Genesis 1,3 Ed.], are here referred to as לחטאת, i.e. "the Torah of the sin-offering," whereas the sparks of sanctity which descended into the realm of Satan after Adam sinned are referred to as לאשם, i.e. "the Torah of the guilt-offering." The Torah had to inform us of this division in order for us to appreciate that not only can it help us locate and isolate i.e. identify these sparks of sanctity in an environment inherently hostile to sanctity, but Torah can also be the instrument of rescuing these sparks of sanctity from their exile. The Torah alludes to this when it writes: ולמלואים, i.e. "to make them fill their original places." The word למלואים refers to the original place assigned to the sparks of sanctity which descended into chaos before G'd created order in the physical universe. The words ולזבח השלמים refer to the sparks of sanctity which descended into the clutches of the spiritually negative forces rampant in our world after Adam's sin. The expression זבח in this connection reminds us of Psalms 50,23: זובח תודה יכבדני אראנו בישע אלוקים, "he who offers a thank-offering honours Me….and I will show him salvation." Sanhedrin 43 comments on this verse that the person the Psalmist refers to sacrifices his evil urge. Slaughtering, זובח, means vanquishing that which one slaughters. By vanquishing one's evil urge one can again isolate the realm of good which had been inextricably fused with the forces of evil while that soul had been in the clutches of Satan, i.e. of the evil urge. This is a tremendous spiritual accomplishment as commented upon by David in Psalms 109,22 who viewed himself as לבי חלל בקרבי, "my heart was slain inside of me." David refered to having killed the evil urge within him. This is a very great spiritual accomplishment but it cannot be achieved except through Torah as we mentioned when we quoted the Talmud in Kidushin 30. The Talmud there also quotes G'd as saying: "whereas I have created the evil urge within you I have also given you a remedy to overcome it, i.e. the Torah."
Why did the Torah repeat the words 'ויהיו כל הפקודים וגו' once more in verse 46 before proceeding to inform us of the total number? It is possible that the first time the word ויהיו occurs it refers to the number, whereas the second time the word refers to the קיום of these people, i.e. that they all remained alive (did not die except at the command of G’d). There was a need for this blessing as the evil eye exerts its influence on all matters which have undergone counting. This is also why, during the Torah’s report of the six days of creation, the word ויהי is used again and again to act as a counterweight to the power of the evil eye. The word ויהי in connection with what G’d created during those days means that He decreed that it should endure and not become extinct. When you look at Jeremiah 31,34-35 you will find that the prophet uses the word מהיות, to indicate the eternal existence of the Jewish people as comparable to the eternal existence of the universe G’d had created during those six days.
King Solomon compared the soul of a righteous person to אור, “a great light,” seeing that the soul provides spiritual light. It is derived directly from the celestial throne of glory. This light is not a derivative, but originates with G’d’s essence. By contrast, Solomon compared the soul of the wicked to a lamp, suggesting that it is merely a derivative, has no staying power of its own. It depends on oil and wick to keep it going. It is not a “self-starter.” As soon as either the oil supply fails or the wick develops some problem, the lamp is extinguished, i.e. the person dies. In other words, the body serves as the oil and wick of the soul of the wicked and it cannot survive the failure of his body. The reason is that the soul of the wicked does not derive his joy except from matters innately related to his body Although, technically speaking, a soul does not die, the punishment such a soul experiences may be far worse than death (compare author on Leviticus 18,29). Seeing the wicked person did not pursue the path of light but the path of darkness, the attribute of darkness will be applied to him. This is a kind of destruction of the soul, an ongoing process involving unending painful afflictions. Solomon stated this explicitly when he said in Proverbs 11,7: “when a wicked man dies his hopes perish.” Note that he did not say במות רשע, “when the wicked dies,” but במות אדם רשע, “when a wicked man dies.” The word אדם is meant to alert us that anyone who patterns his life after the attractions provided by what is earthly, אדמה, is considered a wicked individual. This is why, at the time of his death, he loses all the things he put his hopes in. After all, his hopes had focused only on matters of the body. He had not displayed any interest in matters spiritual, matters which should have been the prime concern of his soul. The word ידעך “will be extinguished,” is most appropriate to describe the demise of such a soul as it implies the cessation of light and constitutes the punishment of the sinful soul. We may consider that the word דעיכה does not describe a total extinction of light but rather that the soul in question no longer experiences the amount of light which would be appropriate for it. We find the word used in Job 18,5 where Bildod speaks of the light of the wicked failing, (ידעך), “in that the flame of his fire does not shine.” In other words the meaning of that word is not exactly the same as כבוי, which would be a total extinction of the light. Isaiah 43,17 supports our point. The prophet says: ישכבו בל יקומו דעכו, כפשתה כבו, “they lay down to rise no more as they were extinguished; quenched like a wick.” It appears that the prophet speaks of two successive stages of light going out, the last stage כבו being the absolute extinction of any light. However, in lauding the virtues of the righteous, Solomon mentions the word ישמח, “rejoice.” The righteous rejoices with the reward he receives for his righteousness. The expression שמחה is invariably applied to spiritual enjoyment due to the soul having attained new dimensions of Holy Spirit. Examples of such in Scripture are found in Psalms 104,31, ישמח ה' במעשיו, ”may the Lord rejoice in His works.” Another such example is found in Psalms 104,34 אנכי אשמח בו, “I will rejoice in Him (the Lord).” Seeing that the righteous serve the Lord joyfully while they are on earth they will enjoy an added degree of joy in the hereafter. There is yet another reason why Solomon compared the soul of the righteous to light; the reason is that the souls were created on the first of the six days of creation simultaneously with the original light. (Compare author’s commentary on Genesis 1,4). There is a specific verse speaking about the souls in Chronicles I 4,23: ”These were the potters who dwelled at Netaim and Gederah; they dwelled in the king’s service.” (According to Bereshit Rabbah 8,6 the reference is to the souls of the righteous in the proximity of the King of Kings, the Lord). These souls were meant to benefit from this light which was created on the first day. In that particular passage in Genesis the Torah spoke of five different categories of light; we also find the נפש, “soul” appearing under five different names they are: רוח, נשמה, נפש, חיה, יחידה. Concerning this relationship between light and soul, David said in Psalms 119,130: פתח דבריך יאיר מבין פתיים, “the words You inscribe give light and understanding to the simple;” our sages in Bereshit Rabbah 3,1 comment on this verse that the opening words of the verse i.e. פתח דברים mean that as soon as G’d opened His mouth light came forth. The message is that as soon as “G‘d opens His mouth,” illumination, wisdom emerges. When the Torah writes; “G’d said let there be light, and there was light,” the meaning is that that this light came forth from the original darkness. It was quite unlike light produced by man. When man produces light he lights one candle from another, i.e. he adds light from an existing source of light. This matter is clear from the Torah’s description that there was only darkness over the entire expanse of the “deep” (Genesis 1,2). Job 12,22 confirms this state of affairs; “He draws mysteries out of the darkness and brings obscurities to light.” Another verse along the same lines is found in Daniel 2,22: הוא גלא עמיקתא ומסתרתא ידע מה בחשוכא ונהירא עמה שרא, “He reveals deep and hidden things, knows what is in the darkness, and light dwells within Him.” The word עמיקתא, “hidden things,” are understood by our sages as a reference to the מעשה מרכבה, “the mystical dimensions of what goes on in the celestial regions.” The word וסתרתא, on the other hand, refers to the mysteries of the process of creation. Seeing that G’d produced light out of darkness, it is quite clear that He does not need man-made light (such as supplied by the Menorah in the Tabernacle). In Psalms 139,12 David spelled this out when he said: ”darkness is not dark for You; night is as light as day; darkness and light are the same.” [the author quotes more such verses which I omitted. Ed.] Although we have seen that G’d is certainly not in any need of light supplied by man He legislated that the Tabernacle, His residence, be lit up internally by means of the lampstand, מנורה.
We know that the name אלו-הים, with which the Torah describes G’d during the report of the creation of the universe describes Him as the king of the universe. This name is identified with the concept תשובה, another name for the emanation בינה. [In plain English, the attribute with which G’d created the universe is that which is active in the emanation בינה, the third emanation counting from the highest emanation, i.e. כתר, down. Ed.] We acknowledge this attribute especially on Rosh Hashanah, the “birthday” of the universe, (creation of man) and the days between Rosh Hashanah and Yom Kippur when we conclude the third of the blessings in the עמידה prayer by saying המלך הקדוש, “the Holy King,” or המלך המשפט, “the King who dispenses justice,” instead of הא-ל הקדוש, “the Holy G’d,” or מלך אוהב צדקה ומשפט, “the King who loves righteousness and justice.” There is no King without a people or man that He can be King over. When the Torah reports G’d’s directive (Genesis 1,3) as יהי אור ויהי אור, “let there be light and there was light,” this light came into existence by means of the power of the Kingdom of Heaven and Earth which is also known as אלו-הים. The repetition of the word אור in that directive and the report that it had been carried out, suggests that there were two kinds of light. You do not find the subject of the directive repeated when the Torah reports what G’d created on the other days. In the Torah’s report of the directives G’d issued concerning the other days you only find the expression ויהי כן to indicate that the universe had responded to G’d’s directive. You should realise that though the Torah appears to speak of two kinds of light, the meaning is not that there were actually two entirely different kinds of light. What is meant is that this light embodied two sources of power, of energy. One of these forces is essentially male, the other essentially female. The creation of the original light, however, was the product of a single source of energy, one which combines within it both male and female elements. This original light later on enabled the sun, the moon, and the stars to be derived from it and to be concretised. [The original light was independent of any physical matter, sunlight is not. It requires the sun, i.e. a physical body, in order to dispense it. Ed.]. I have explained this in my commentary on Genesis 1,14. The sun was endowed with the male properties of the original light, whereas the moon was endowed with the female properties of the original light.
Seeing that this Book is the fifth and last of the five Books of the Torah I want to explain to you the reason why the Torah has been divided into 5 separate Books and why the sequence is that which we find in front of us. You are aware already that although this fact has already been alluded to (Midrash on Genesis 1,3 on the words “let there be light”) these “Books” are essentially all closely tied to one another. The reason that the Torah commenced with the Book of Bereshit is that the record of the world coming into existence is a basic foundation of our faith. Without this knowledge the concept of G’d supervising and taking an interest in all life on earth would not exist and all of us would consider ourselves as being no more than “accidents” on earth. Once we have established that G’d the Creator takes an interest in what He has created, and especially in the human beings, it follows that there is such a thing as “reward and punishment.” Seeing that these concepts are critical to the Torah they have all become part of the Book of Genesis. The Book of Bereshit therefore had to include some basic commandments, else, the fact that a system of reward and punishment for obedience to the Creator exists could not be demonstrated. These commandments must include positive as well as negative commandments. As far as the reward for observing the commandments is concerned, the expulsion of Adam from Gan Eden illustrates punishment on a personal level, whereas the deluge demonstrates punishment on a collective level. Noach’s being saved demonstrates reward on a personal level. The prediction of both this reward and punishment demonstrated to both the victims and the survivors that G’d must be Master of the universe, i.e. of nature, ergo its Creator. What befell the people concerned proved that He (unlike a painter who completes a painting) did not sit back and leave His universe to self-destruct but made sure that it would endure (even while allowing man free will). After conclusion of the Book of Bereshit, the second Book of the Torah commencing with the names of the sons of Yaakov is the corollary of the story of the patriarchs who imbued their descendants with this faith in G’d and His Justice. Once a person possesses faith in the fact that G’d was the Creator, it is only a small step to believe that He is Unique, and the Only G’d. The second Book of the Torah which contains so many examples of the Uniqueness of the Creator, and His revealing Himself to the people of Israel is a natural sequence to the Book of Bereshit. The Book Vayikra, the Book dealing with the sacrificial service, follows next seeing that the sacrifices represent the bringing closer together and unifying the various forces in this universe until they ultimately reach the Original Cause. The righteous person succeeds in unifying these apparently different and heterogeneous forces through his devotions. Once the unifying force of these sacrifices has been demonstrated the next Book is that of Bamidbar Sinai which contains the story of Eretz Yisrael. It is the logical corollary of the Book of Vayikra, to point out that the sacrificial legislation applies only to the land of Israel. As soon as the Israelites had received the Torah, and the legislation concerning the sacrifices, they were meant to proceed directly to the land of Israel. Had it not been for the sin committed by the spies (and the people who accepted their estimate of their situation), the people’s progress would not have been delayed for 40 years by their wandering in the desert. After the Book of Bamidbar has been concluded and the people’s unity with G’d had been restored we come to the fifth Book, אלה הדברים. Seeing that the principal residence of the Jewish people in Eretz Yisrael was not the period during which the two Temples stood, but commences only with the final redemption which is not followed by another period of exile, the Torah wanted to conclude with a Book in which the ultimate redemption is discussed or alluded to. This will be an event comparable to a renewal of the universe itself (compare author’s comments on Deut. 30,3). This event will represent the true purpose and culmination of the creation of the universe, i.e. essentially another Book of Bereshit.
ויאמר אסתירה פני מהם, “He said: ‘I will hide My face from them.’” I have already mentioned in Genesis 1,3 that the term אמירה, i.e. ויאמר, when applied to G’d reflects a benevolent kind of utterance or thought [when it was not uttered in someone’s hearing such as at the time when there were no creatures as yet who could hear the utterance. Ed.]. We may understand the words אסתירה פני as 'אסתיר ה', “I will hide the attribute ה which is “My face.”
The fact that the quails were something extant in the terrestrial part of the world is the reason the Torah did not apply to its becoming available the word ותהי, which always refers to the coming into existence of something new (a derivative of what we previously described as the אור עליון, a light in the celestial regions), but wrote only ותעל, the same word used to describe the sudden manifestation of the frogs (Exodus 8,2). When describing the major miracle of the arrival of the manna from the celestial regions the Torah considered it appropriate to use wording normally reserved for the six days of G’d’s creative activity, i.e. היתה, “it had come into existence.” When the original light materialised the Torah also described this by using the verb הוה, by writing יהי אור, ויהי אור.
ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.
It is important to understand a very important saying found in the Sefer HaBahir (item 16, Margolies edition) on this subject. Rabbi Rechumai is quoted as saying the fact that light was created before the universe was created is documented in Genesis 1,3 where G’d said: “let there be light and there was light.” G’d’s advisors said to G’d: “before You create Your son Israel (or man) make a crown for him.” G’d responded positively. He said to them that the matter was comparable to a king who was very anxious to have a son. He found a beautiful crown whose beauty he praised by saying: “this crown will be fit for my son.” They said to him: “does he know that the son will be worthy of such a crown?” The king retorted (angrily) ‘be silent,’ this is what I have in mind.” To this they applied the verse from Samuel II 14,14 which we quoted that “He made plans so that no one may be kept banished.” Thus far the quotation from Sefer HaBahir. The saying is an illustration of the חסד of the Lord Who created a mechanism designed to forestall the permanent loss of a Jewish soul. This idea is spelled out in Sahedrin 90 where the Talmud states that all Israelites are entitled to a share in the world to come. In support of this the Talmud quotes Isaiah 60,21 “and Your people, all of them righteous, shall possess the land for all times. They are the shoot I planted, My handiwork in which I glory.” Solomon referred to this mystical dimension when he said (Kohelet 1,9) “whatever has been that shall be, etc.” He also said: “a generation departs and a generation comes, but the earth remains forever the same” (Kohelet 1,4). Had Solomon meant what the superficial reader believes he meant he should have said: “a generation comes and a generation departs, etc.” The fact that he employed the reverse sequence, i.e. speaking of those who have departed the earth as if they had never made an appearance on earth first, indicates that he refers to the dead who will be reincarnated in order to ensure that no one will be lost permanently. In fact, the word דור used by Solomon, a word we usually translate as “generation” is closely related to כדור, “ball, globe,” i.e. something that has neither end nor beginning. The word indicates that the people of whom Solomon speaks will resurface at a time when it pleases the Lord.
כל העושה בו מלאכה יומת, “anyone performing (forbidden) work on it will be executed.” This line is immediately followed by the prohibition of lighting a fire on the Sabbath. It is possible to interpret these two verses as examples of forbidden work on the Sabbath. First the Torah prohibits the performance of certain categories of activities called מלאכה; the Torah describes the lighting of fire as an example of such a forbidden category of activity. The expression מלאכה applies primarily to activities connected to the building of the Tabernacle which are forbidden to be performed on the Sabbath. This is the reason the Torah does not speak here of כל מלאכה, “any manner of work,” as it does on other occasions when the work-prohibition on the Sabbath is mentioned (compare Exodus 20,10). Following the prohibition to perform such work on the Sabbaths during which the construction of the Tabernacle was in progress, the Torah goes on to prohibit such activities on the Sabbath for all future generations also. This is the meaning of the additional words בכל מושבותיכם, “in all your dwellings” (as opposed to G’d’s “dwelling’). The example of lighting a fire is merely representative of all the other categories of activity which are prohibited on the Sabbath. Making fire is an appropriate example of basic human activity seeing that most of the principal activities we are engaged in cannot be performed satisfactorily if one were not able or allowed to make fire. This is the reason that the sages instituted the benediction over fire during the הבדלה ritual at the end of the Sabbath to signify that this crucial activity (as well as other activities) which was prohibited on the Sabbath is once again permitted. Fire, i.e. light, was the first of the activities G’d engaged in when creating the universe (Genesis 1,2). The ritual known as הבדלה comprises a total of four benedictions (wine, fragrances, fire/light, and the benediction reminding us of the difference between the holy and the profane). This number corresponds to the letters in the holy name of the Lord, the tetragrammaton. The benediction over wine is alluded to in Genesis 1,1 in the word הארץ, a reference to Gan Eden. The grape vine was one of the trees in that garden. The benediction over the fragrances is also alluded to in the word רוח אלו-הים, “the spirit (whiff) of the Lord” in the same verse. Fragrance is central to wind, i.e. the wind carries the fragrance, the odor. It represents the air man breathes through his nostrils, the organ of smell. Finally, fire is represented in that same verse we quoted from Genesis 1,2 where the word “light” has a dual connotation, also meaning “fire,” i.e. the source of warmth. In the ritual of the הבדלה we refer to the whole concept of fire and light as a separation between light and dark.
I believe that there is a common denominator between the creatures of the atmosphere and those of the element fire, seeing that in introducing them the Torah used the expression אלה, “these,” and ואלה, “and these,” respectively (compare 11,13 and 11,31). The very word אלה has a spiritual connotation as it is the singular of the word אלה-ים. The last two letters in the word אלהים are simply plural ending. What the Torah alludes to by using the word אלה in connection with the creatures whose habitat is the atmosphere or fire is that both these two elements are devoid of substance, not really tangible. This is the reason that they appear so often in connection with the word אלהים. The idea is that the less tangible something is the closer it is to celestial domains rather than terrestrial domains. The word אלה occurred when the people who asked the Israelites to worship the golden calf said: אלה אלוהיך ישראל,”these” are your gods o Israel, a call to idolatry. You are no doubt familiar with certain nations who worship fire and wind respectively. They do so because they realise the lack of physical substance of both of these elements. By serving them they hope to benefit by increased success and good fortune.
A Midrashic approach (based on Bereshit Rabbah 3,3). The words שמחה לאיש which Solomon speaks about in Proverbs 15,23 are a reference to G’d, seeing G’d (the Lord) is described as ה' איש מלחמה, “The Lord is a man of war” (Exodus 15,3), similarly, the expression במענה פיו, “with the expression of his mouth,” refers to the timing of G’d saying: “let there be light and it was light” (Genesis 1,3). The words ודבר בעתו מה טוב, “and how good is a word spoken at its appropriate time,” reflect what the Torah said “G’d saw the light and it was good,” i.e. He had given the directive at precisely the right time, [having waited 974 generations for that moment according to our tradition. Ed.] Thus far the Midrash.
A kabbalistic approach: The three years during which consumption of fruit during the first three years is forbidden correspond to the (three highest) emanations, כתר, חכמה, בינה. which are lumped together as one as we have no clear understanding of their workings. This concept corresponds to the period preceding creation of light, a period described in the Torah as tohu vavohu vachoshech, (Genesis 1,2) something which we also cannot fathom exactly with our minds. The fourth year of the tree yielding fruit corresponds to the emanation גבורה, (nowadays known as דין); this corresponds to what the Torah describes as “the spirit of G’d hovering over the expanse of the water,” {Genesis 1,3). This was a period not completely hidden from our ability to comprehend but also not completely revealed, made accessible to our faculties to comprehend. As a result, the Torah demands some form of פדיון, “redemption,” i.e. a process by which that which is beyond our normal capacities is made accessible before we may treat such produce as completely secular, “natural.” The fifth year corresponds to the era commencing with the creation of light, the first part of our material world. As pointed out on earlier occasions the word אור, “light” appears five times in the Torah’s report about its creation. The fifth year of a fruit-bearing tree is compared to the era of world history ushered in with the creation of light. The Torah alludes to this by writing of the fifth year להוסיף לכם תבואתו, with the letter ה added at the end [instead of the letter ו as is the spelling in our versions of the Torah, the pronoun ו “its” referring to the masculine word עץ in verse 23. The author views the letter ה which we do not have and which would be a grammatical inconsistency as an allusion to the five times the word אור, “light,” appears at the beginning of Genesis. Ed.]. In order to remind us of the relationship between the emanations and this legislation the Torah mentions the word ערלה three times in verse 23. In other words, each one of these three first years symbolizes a different concept.
AND HE SAID — “that is, and G-d said in His heart, or to the angels. I WILL HIDE MY FACE FROM THEM. This expression is according to the language of man; so also, I will hide Mine eyes from you. (Isaiah 1:15.) And the meaning thereof is that when they will seek Me they will not find Me. I WILL SEE WHAT THEIR END SHALL BE. Some scholars say: ‘I will hide My face from them because I see what they will do in the end.’ But the correct interpretation is as its simple implication: ‘[I will hide My face] until I will see what they do in their distress.’” Thus far are the words of Rabbi Abraham ibn Ezra. Now the word vayomer (and He said) applies only to the thought and the will before Him to do so, [rather than to an actual statement], similar to the expression and G-d said (Genesis 1:3.) in the account of Creation. I have already explained it. (Ibid. (Vol. I, pp. 27-28).) I have also explained the expression My face by way of the Truth. (Exodus 20:3 (Vol. II, pp. 290-291).) Thus, I will hide My face means that I will remove My Divine Presence. I will see what their end shall be is similar to I will go down now, and see, (Genesis 18:21.) which I have already explained. (Ibid., Verse 20 (Vol. I, pp. 243-245).) For they are a generation of perversity (In Verse 20 before us.) and they will not be able to stand up before Me. Children in whom is no ‘eimun’ (training), (In Verse 20 before us.) for they have no nurse nor tutor. The person learned in the mysteries of the Cabala will understand. (See Ramban to Leviticus 26:42 (Vol. III, p. 475): “Ask on my behalf about the welfare of she who raises them” (Abusaula).) Now, up to this point Moses utters the Song and speaks in the first person. From this verse onward, wherein he mentioned, And the Eternal saw, and spurned, (Verse 19.) And He said: ‘I will hide My face’ (In Verse 20 before us.) — they are all the words of the Glorious Name: (Above, 28:58.) They have roused Me to jealousy; (Verse 21.) they have provoked Me, (Verse 21.) and similarly the entire Song [to the end].
AND THEY SHALL NO MORE SACRIFICE THEIR SACRIFICES ‘LA’SE’IRIM’ AFTER WHOM THEY GO ASTRAY. “La’se’irim means ‘unto the demons.’ Similarly it states, ‘u’se’irim’ (and demons) shall dance there.” (Isaiah 13:21.) This is Rashi’s language, derived from the Torath Kohanim. (Torath Kohanim, Acharei 9:8.) Now Rabbi Abraham ibn Ezra wrote that “the demons are so called [se’irim, a word which is connected with sei’ar, meaning ‘hair’], because on seeing them a person’s hair stands up on his body. But it is likely that they are called se’irim [a word which also means ‘goats’], because mentally deranged persons see them in the form of goats. And the word ‘more’ [in the verse before us, and they shall no ‘more’ sacrifice …] indicates that the Israelites used to do so in Egypt. After whom they go astray denotes that whoever seeks after them and believes in them ‘goes astray’ from his G-d, since he thinks that there is a power that can cause good or evil apart from the Glorious and Fearful Name.” [Thus far the words of Ibn Ezra.] Now Rabbi Abraham ibn Ezra has indeed hinted at the truth concerning the word “more,” as I have written above. (Above, 16:8 [beginning with the paragraph: “And this is the secret of the matter. They used to worship etc.”].) The name se’irim will also be made clear to you there. They are also called sheidim [“demons,” as Rashi interpreted here — a word which is connected with shodad, meaning “devastate, despoil, ruin”], because they dwell in “devastated” places, such as the desert, and their principal habitat is in the far corners [of the earth], such as the northern extremity of the earth which is wasteland on account of the cold climate. Know that just as the formation at the original Creation of man’s body as well as that of all living creatures, vegetation and minerals, was from the four elements, (Fire, water, earth, and air. See Vol. I, p. 26. These basic elements were first created by G-d, and out of a combination of them. He made man, etc.) which were combined by Divine power to form material bodies which as a result of their thickness and coarseness could be perceived by the five senses, (Sight, hearing, taste, smell and touch.) even so there was a creation from only two elements, fire and air, resulting in a body which cannot be felt, nor perceived by any of the [five] senses, just as the soul of an animal cannot be perceived by human senses because of its delicacy. The body [of these creatures of two elements] is of a spiritual nature; on account of its delicacy and lightness it can fly through fire and air. And just as the combination of the four elements in any object is the cause of its existence and its destruction [since everything that is composite must ultimately revert to its original components], (See Ramban on Genesis 2:17, Vol. I, p. 75.) so is it with these beings created from a combination of only two elements; when the elements combine, the creature lives, and when they separate [decompose], it is like the dead. It is for this reason that our Rabbis have said: (Chagigah 16 a.) “Six characteristics have been said of sheidim, in three they are comparable to the ministering angels and in three to human beings. The three things in which they are comparable to the ministering angels are that they have wings, they fly, and they know what is about to happen, as do the ministering angels. [On this statement the Gemara asked:] ‘How can it enter your mind to say that the sheidim know the future [when even the ministering angels do not know it]! Say rather thus: They hear [from behind the Curtain of heaven] what is about to happen.’ The three things in which they are comparable to human beings are that they eat and drink, procreate, and die as do human beings.” (Ramban now begins to explain the text quoted on the basis of certain scientific concepts that were prevalent in his times. A prefatory word is in place. The serious student will not look upon these concepts with an eye for criticism. The theory that the whole physical world is founded upon various combinations of four elements, was an Aristotelian legacy which ruled man’s minds for a millenium. The extension of that theory into the elusive world of the spirit was logical. That scientists today have moved to other theories to explain the universe and the various phenomena of life, has no bearing upon the explanations which were accepted in the past, for who can foretell what knowledge will do to “the established truths” of today? The important thing in Ramban’s presentation of this whole obstruse subject is his final conclusion that only G-d in His Providence exercises power over man’s destiny.) Now the cause of death generally is the separation [decomposition] of the components of the body, this being true of all kinds of bodies [whether they are composed of the four elements like humans or of only two, like sheidim]. The reason for their ability to fly is because of the lightness of the [two] elements [fire and air] of which they are composed, as may also be seen in the case of a fowl, in which, because the elements of fire and air dominate over the small parts of the other two elements [earth and water], the fowl can hover in the air and fly [although it is composed of all four elements]. Surely, then, the above-mentioned creatures that have nothing in them of the heavy elements [earth and water], possess great hovering power in the air, to be able to fly tirelessly. The matter of “eating” [mentioned above in connection with these creatures] means their deriving nourishment from the moisture of water and the odors of fire, something like the fire that licked up the water that was in the trench. (I Kings 18:38.) This is the purpose of the burnings which necromancers perform to the demons. The reason [for their need to “eat”] is that the fire in the air causes the drying up of their bodies, which must therefore be restored just as man’s need for food is due to depletion in his body. As for that which has been said concerning their “hearing what is about to happen,” it is because in the course of their flying on high they become aware of things that are about to happen from the powerful forces contained in the atmosphere, these being “the princes of the quiver.” (A reference to the forces involved in the movement of the constellations. See my Hebrew commentary p. 96.) It is also from there that “those who have wings tell matters” (The expression is based on Ecclesiastes 10:20: For a bird of the air shall carry the voice, and that which hath wings shall tell the matter.) of the future, as has been tested by enchanters, (See Maimonides’ “The Commandments,” Vol. II, pp. 30-35.) and as I will explain in its place (Deuteronomy 18:9.) with the help of G-d. But neither of them know what is to happen for many days to come and for times that are far off; (Ezekiel 12:27.) but they can only inform of that which is to happen in the near future, as we know from their encounters [i.e., those of enchanters], that they gain knowledge from the sheidim as to what has been decreed to come. Therefore Onkelos rendered the verse, They sacrificed unto demons, ‘lo eloha’ (no gods), (Deuteronomy 32:17.) as “they sacrificed unto demons in which there is no utility,” meaning that there is no need for them, as they do not prevent harm that is destined to come, neither do they do anything productive, nor do they inform of times far off so that a person may knowingly guard himself. It is this which is the sense of the expression, lo eloha, (Deuteronomy 32:17.) which is as if it said, “no power or rulership,” for the word Elokim is an expression of strength and power, [a composite word consisting of the words] e-il heim. (See Ramban, Genesis 1:3 (Vol. I, p. 25) where he explains the name to mean: e-il (Force), heim (they), the word “they” alluding to all other forces. Thus Elokim means “the Force of all forces.”) Thus the verse is stating that demons have no strength or power whatsoever, and hence there is no need for them, for they cannot do evil, neither is it in them to do good. (Jeremiah 10:5.)
The commencement of Your words enlightens The beginning of your words enlightened the heart of Israel, that You understated the simple, by Your statement (Exod. 20:2): “I am...Who took you out.” You let them know the favor that You did for them—that You acquired them from the house of bondageto know that You are their Master, and they should accept Your kingdom upon themselves. (Exod. 20:3): “You shall not have another god, etc.” and afterwards You made Your decrees (Cf. Mechilta ad loc.). Another explanation: The commencement of Your words enlightens The beginning of Your words in the Creation was (Gen. 1:3): “Let there be light.”
Our sages said that the Holy One created the world in three ways: for the sake of the Torah, which is called “the beginning of His path” [Proverbs, 8:22], for the sake of the sacrifices that were offered in the Temple, which is called first, because the Temple was created before the world. The third is that the world was created for the sake of charity and tithes, which are called “the first fruits of your new grain” [Deuteronomy, 18:4]. (Genesis Rabbah, 1.4.) Since the first verse of the Torah alludes to the Temple, it also shows us how it will be destroyed. (Genesis Rabbah, 2.5.) That is why it says, “and the earth was desolate and unformed” [Genesis, 1:2]. The earth will be desolate, since the Shekhinah will depart after the destruction [of the Temple]. (B. Yoma, 21b.) Therefore, God said, “and the spirit of God hovered over the waters” [Genesis, 1:2]. This shows us that when we will be in exile, the Torah will not leave us and we will also have the Torah in exile. (Bahya, Genesis, 1:2.) Therefore, it also says, “God said, let there be light” [Genesis, 1:3]. This shows us that at the end of the exile the Holy One will create light for us and will send us the Messiah, concerning whom it is written, “Arise, shine, for your light has dawned” [Isaiah, 60:1]. This means, come arise and illumine us with your light. This passage teaches us that the Holy One tells Israel what will happen and that the world was created for the sake of the Messiah. (B. Sanhedrin, 98b.)
[75] In other ways also it is easy to discern this by a process of reasoning. In the first place: God is light, for there is a verse in one of the psalms, “the Lord is my illumination and my Saviour” (Ps. 27[28]:1). And He is not only light, but the archetype of every other light, nay, prior to and high above every archetype, holding the position of the model of a model. For the model or pattern was the Word which contained all His fullness—light, in fact ; for, as the lawgiver tells us, “God said, ‘let light come into being’ ” (Gen. 1:3), whereas He Himself resembles none of the things which have come into being.
A noble panegyric for the just man. In the first place, because with an ingenuous mind and a purpose full of affection towards God he performed, not a part of what he had been commanded, but the whole of God's commands. But the second is the more true expression, because he does not choose so much to command as to order him; for masters command their slaves, but friends order friends, and especially elder friends order younger ones. Therefore it is a marvellous gift to be found even in the rank of servants, and in the list of ministers of God; and it is a superabundant excess of kindness for any one to be a beloved friend to the most glorious Uncreated Essence. Moreover, the sacred writer has here carefully employed both names, the Lord God, as declaratory of his superior powers of destroying and benefiting, using the word Lord first, and placing the name God, giving the idea of beneficence, second; since it was a time of judgment let the name which is the indication of his destroying power come first. But still, as he is a kind and merciful king, he leaves as relics the seminal elements by which the vacant places may be replenished, for which reason, at the fist beginning of the account of the creation, the expression, "Let there be," was not an exterminating act of power, but a beneficent one. Therefore, at the creation, he changed the appellations and use of names; but as the name God is an indication of his beneficent power, the sacred writer has more frequently employed that in his account of the creation of the universe, but after everything was perfected then he called him Lord, in reference to the creation itself, for this name betokens royal power and the ability to destroy; since, where the act of generation is God is used first in order, but when punishment is spoken of the name Lord is placed before the name God.
All of these are derived from the Torah: Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” (Genesis 1:1). Tohu and vohu, as it is written: “And the earth was unformed and void [tohu vavohu]” (Genesis 1:2). Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” (Genesis 1:2); light, as it is written: “And God said: Let there be light” (Genesis 1:3). Wind and water, as it is written: “And the wind of God hovered over the face of the waters” (Genesis 1:2). The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” (Genesis 1:5).
He said to them: Was the light created first, or was the darkness created first? They said to him: This matter has no solution, as the verses do not indicate an answer. The Gemara asks: But let them say to him that the darkness was created first, as it is written: “Now the earth was unformed and void, and darkness was upon the face of the deep” (Genesis 1:2), and only then does it state: “And God said: Let there be light. And there was light” (Genesis 1:3). Why did they not say that the darkness was created first?
I look at the earth, It is unformed and void; At the skies, And their light is gone.
By the word of the LORD the heavens were made, by the breath of His mouth, all their host.
Elohim said, Let there be light. and there was light.
And Allah willed that there should be light, and then there was light.
And the Lord said, Let there be light and to enlighten above; and at once there was light.
And God said: Let there be light, and there was light as he commanded.
| וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁךְ׃ | 4 P | God saw that the light was good, and God separated the light from the darkness. |
And this is, “His heart was good”—”good” is nothing other than light, as in (Genesis 1:4), “Then God saw that the light was good.” Thus, “He ate and drank, and his heart was good.” His eating and drinking came from a shining and illumination of the letters of the Thirty-two Elohim contained in the meal which he ate.
Moreover it is written (Exodus 2:2), “She saw that he was good”—for he was born circumcised (Shemot Rabbah 1:20). And “good” is nothing other than light, as in (Genesis 1:4), “God saw the light [that it was good]” (Shemot Rabbah, ibid.). This corresponds to “But upon you God shines,” the aspect of the “crimson thread.”
And this is the meaning of “There will be one day, known to God” (Zechariah 14:7). There will be a revelation of the love, which is called “day,” as in, “Daily God commands His lovingkindness.” This refers to the inner Torah, which was hidden. As is written (Genesis 1:4), “God saw that the light was good,” and our Sages taught: It is good to hide it away (Chagigah 12a), because the world does not deserve to benefit from the light of this Torah. And the Torah is called good, as it is said (Proverbs 4:2), “For I have given you good instruction, [do not forsake my Torah].” It is also called light, as is written (Proverbs 6:23), “and the Torah is a light.”
Contentment corresponds to “You have wrapped Yourself in light as in a cloak.” This is the aspect of light that is full. But the wicked, who have no contentment, in the aspect of “but the belly of the wicked [always] lacks,” for them the me’orot (light) is lacking, corresponding to (Proverbs 3:33), “The me’eirat (curse) of God is on the house of the wicked.” The righteous, however, who do possess the quality of contentment, in the aspect of “A righteous man eats to satiate himself,” for them the light is full. This is in the aspect of (Genesis 1:4), “The Lord saw that the light was good”—“good” is nothing other than the righteous person, as it is said, “Say of the righteous man that he is good” (Isaiah 3:10) .
When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened” (Genesis 3:7)—and Rashi comments: This refers to wisdom. For [judgments] are mitigated primarily by means of wisdom, expanded consciousness: that is, knowledge of the Torah. Thus the Torah is called light, {as in “Torah is a light” (Proverbs 6:23)}. It is also written (Genesis 1:4), “Then God saw that the light was good”—and “good” is nothing other than the Torah (Berakhot 5a). In other words, the Torah corresponds to light, the opposite of darkness, which is the aspect of judgment. For knowledge of Torah mitigates the judgment, as explained above.
This means, the light of the L–rd, the En Sof, blessed is He, which radiates with a great illumination above in the upper worlds [which are the hechalot with the angels and souls in them, explained in the sacred Zohar (Zohar I:38a ff.; ibid., 41a ff.; II:244b ff.) by their names according to their places in the order of prayer arranged for us by the Men of the Great Assembly] is in a state of so great and immense a manifestation that these (supernal creatures) are truly in a state of self-nullification and esteemed as truly naught before Him, absorbed in His light, blessed be He. Now, this light, which is good, (Par. Genesis 1:4.) radiates from there to this lowly world, upon those that fear the L–rd and esteem His Name, who desire to worship Him by the “service of the heart—meaning prayer,” (Sifrei, Deuteronomy 42 (on Deuteronomy 11:13); Taanit 2a.) and as it is written (II Samuel 22:29 (Psalms 18:29).) : “And the L–rd will enlighten my darkness.”
וירא אלוקים את האור, “G-d saw the light;” the meaning of the word: וירא in this verse is that He contemplated, understood the impact that this light had made. In other words, this was “seeing” with one’s heart; we find the verb ראה used in this sense also in Exodus 12,13, where G-d is described as “וראיתי את הדם,” “When I take note of the blood” (on the entrance of the homes of the Israelites”); we find it used again use in that sense in Exodus 33,12, as well as in Kohelet 2,17. Even though everything in the past present and the future is “visible” to the Lord, it is impossible to explain the word here in the usual sense of seeing with one’s eyes.
ויבדל אלוקים, “G-d made a distinction;” this referred to the earliest point in time that was possible, i.e. on the fourth day, (1,18) after the luminaries had been created. We find a similar example of when the Torah reports something as the ultimate purpose before it could be carried out when the Torah describes G-d as having created man as “male and female” (1,28) זכר ונקבה ברא אותם, although the Torah had not yet told us that G-d took part of Adam’s body to create woman. (2,22) In both instances the Torah reveals G-d‘s ultimate purpose already when it reports G-d as having made the first step in that process. Some commentators understand the word ויבדל as telling us that G-d already named the result of what He did in advance by naming it “day” and “night,” respectively. (verse 5)
And God saw, etc.: It is not that He did not know before it came to be that it would be good, as he [then] saw after it came to be. But rather also in this did He come to establish the nature [of things], that seeing is better than intellectual belief and understanding of a matter; so much so, that they stated about Moshe in Shemot Rabbah, that Moshe, our teacher, was not energized when the Holy One, blessed be He, said that the Jews had made a calf like [he was] afterwards when he saw [it] with his eyes. Even though it wasn't considered a doubt for him before he saw it; but this is the nature [of things], that seeing with the eyes is more effective than intellectual processes. And here, the Omnipresent, may He be blessed, implanted it into nature in the story of creation, when He saw afterwards that this is how it was.
The light: And it is not written like in every [other] section, "and God saw that it was good." Since there are two understandings of the phrase, "that it was good:" A) That the thing was good for the goal for which it was needed. Even though its main purpose is not for a good goal, nonetheless according to what is needed, the thing is good; B) It is really good. And behold, in all of the creation, there are several things that are not good, like types of pests, but the Holy One, blessed be He, saw that for the sake of the creation, it was necessary that it be this way. But light is definitively good. So much, that [it is said about] any good thing that it is light, as it is found (in Ta'anit 7 and Bereshit Rabbah 26), every [time the word,] light is mentioned with Eliyahu, the verse is speaking about rain. And that is because [rain] brings good to the world. (And Ramban in the beginning of Parshat Miketz gives a forced explanation of the matter.) And so, all success is referred to as a 'bright day' and the lack of success, darkness of night.' To the point where the poet made [it] a metaphor and said (Psalms 121:6), At day, the sun does not dim and the moon at night. And later (Genesis 28:15), we explained that the intention is about the time of success and its lack. And this is the expression of Scripture [that tells us] that the Omnipresent saw that light was intrinsically good.
And God separated between the light and the darkness: The meaning of separation has two understandings: A) A partition that separates between two things that are the same or different; B) A spiritual separation between two things - that appear to the human eye to be the same - like the separation between a day that is holy and [one that is] profane, since according to how it appears, what is the difference between one day and the next? Or the separation between [something] pure and impure, and many others. And here it should not be explained in the second way. Since light and darkness are anyway different to our sight, and are the opposite of each other. But rather [it should be explained] in the first [way], that he made a screen to separate. Which means [that this screen is found] in the time that is not light and not darkness. And so the Omnipresent, may He be blessed, implanted that the darkness should not come immediately after the light; but rather that the light should diminish continuously until it becomes dark. And behold, we find in Scripture that sometimes it is written "that separates this from that," and sometimes it is written that "separates between this and that." Meaning that where there is not, in the matter of the separation, an attenuated version of this and that, it is written, "from." And where there is an attenuated version of this and that, in the matter of the separation, it is written, "between this and that." (And see Exodus 8:19 and Exodus 26:33 and in several places, and so is it in every place, by the will of the Highest, may He be blessed.) And here it is according to our words; that the hour that separates them is sometimes closer to the light and sometimes closer to the darkness. And so is the nature of creation in all things that are deemed light and darkness, that there is a [gradual] distinction between them. And in this way man is able to tolerate the difference, according to the way of nature.
AND GOD SAW THE LIGHT. “Saw” is to be understood here as perceived. Compare, Then I saw that wisdom excelleth folly (Ecclesiastes 2:13). (I.E’s proof text may be Dan. 10:7, viz., And I Daniel alone saw the vision. I.E. reads, and I saw.)
The meaning of divided is: He divided them by naming one, day and the other, night. (God divided light from darkness by giving each a name. This verse doesn’t speak of a physical division. Thus verse 5 explains how God divided the light from the darkness (Filwarg).)
The light: has a numerical equivalent (gematria) of 'in the Torah' and adds up to six hundred and thirteen (the traditional numerical sum of the Torah's commandments).
Et haohr ki tov (the light, that it was good): The last letters [of which] form the acronym, brit (covenant). And God saw the light that it was good and He separated: From here [we learn], that we do not make a blessing on the candle [at the Havdalah (separation) service] until we derive use from its light; and [that last phrase] adds up to the numerical equivalent of 'and He separated - we separate during the year at the end of the Shabbats.'
וירא אלוקים את האור כי טוב, “G’d saw the light that it was good, etc.” According to the plain meaning of this verse, the word וירא, “He saw,” means that G’d approved of what He saw and decreed that it should endure. In Talmudic Hebrew we find the word ראה, “he saw,” as a sign of approval such as when the Talmud says in Ketuvot 109 רואה אני את דברי אדמון, “I approve of the words of the sage called Admon.” You will find that these words are attributed to G’d on every day of the creation, i.e. He surveyed what had developed and approved of it. G’d decreed permanence for each of the phenomena or creatures which had come into existence. If G’d’s goodwill would depart from these phenomena even briefly they would turn back into nothingness. This is why He sealed the entire creative process (Genesis 1,31) with the words והנה טוב מאד “and here it was very good.” These words expressed G’d’s desire that the universe would endure. As to the additional words ואת האור in our verse instead of merely the words וירא אלוקים כי טוב, they were needed as otherwise we would have thought that the words כי טוב referred to the creation of heaven and earth instead of to the creation of light. G’d did not yet decree that heaven and earth should endure seeing they were incomplete and only on the second day did the separation of heaven and earth occur when the רקיע,”firmament” was created to divide between them. Finally, on the third day, the upper waters and the waters in the lower regions were separated. This completed the process of creating heaven and earth. At that point G’d decreed that they should endure and He said: “it was good.” Looking at our verse from an homiletical point of view, the question is: what did G’d see now, i.e. something new, which He had not been aware of previously? Answer: He saw that this light was not fit for the wicked in this world to make use of; as a result He decided to hide it for future use by the righteous in the world to come . A kabbalistic approach to our verse yields the following insight. The words את האורwere meant to include something that Rabbi Akiva achieved when he “descended into the “Pardes,” regions of enquiry into the mysteries of the universe. He was the only person to emerge intellectually unharmed and physically intact from such studies as we know from Shir Hashirim Rabbah 1,28 as well as Chagigah 15. It is also possible that these words were meant to convey that the souls were created simultaneously with this light. This idea is hinted at in Job 38,19: איזה הדרך ישכן אור, “which path leads to where light dwells?” And it says also (verse 21 there) “Surely You know for you were born then, and the number of your years is many.” [Nachmanides explains these verses in the manner our author understands them. Rabbi Chavell.]
ויבדל אלוקים בין האור ובין החשך G’d separated between the light and the darkness.” According to the plain meaning, the word חשך here refers to the absence of light. It is not the same as the “darkness” which we discussed earlier in connection with the words “the darkness was on the face of the deep (1,2).” We had described that particular brand of darkness as “fire.” The Torah does not mention the words כי טוב “that it was good,” in connection with the second day. On the third day however, when G’d completed what He had done with the water the Torah mentions the word טוב, “good” twice; the first time the word refers to completion of the creative directives associated with the waters, the second time to express G’d’s satisfaction with the progress achieved on that day itself. My question concerning this is: Why should the fact that the directives concerning the water on earth had not yet been completed cause the Torah omit to mention that what had been achieved was “good?” Seeing that the skies, as well as the angels had been completed on that day the Torah should have described this as “good?” G’d should have decreed that these phenomena should endure, just as He had in connection with the accomplishments on the first day! None of these achievements appear inferior to the ones which were deemed as deserving to endure as soon as they had been created! I believe that the absence of the word טוב at this juncture is potent proof for the argument that this “lower” terrestrial universe represents G’d’s main purpose in creating the universe. As long as the Jewish people perform the will of G’d, observe what is written in the Torah, our domain is the principal arena of the universe Even though G’d had completed creation of the angels already on the second day, that day was not distinguished by the description “good” being applied to it. Nothing in the celestial regions qualified for permanence until the waters in the terrestrial world had been separated from the dry land when G’d gave that directive on the third day and said: יקוו המים מתחת השמים אל מקום אחד ותראה היבשה “let the waters which are below the heaven congregate in one area so that the dry land becomes visible.” Once this directive had been carried out, the heaven, i.e. the celestial regions, qualified for permanence. At that point the Torah saw fit to describe the creation of the celestial regions as being “good.” Our sages summarise their commentary on this paragraph in Bereshit Rabbah 5,7 as follows: “seeing the work involving the waters had not yet been completed, because it had not been completed in the terrestrial regions, the Torah did not want to mention that the creation of the celestial regions was “good.” We see from here that the terrestrial part of the universe is the principal part of existence. Perhaps this is the reason that the dry land was called ארץ, seeing it was this region which completes carrying out G’d’s will and His intention when creating a physical existence, His intention when creating a physical existence, מציאות . [I believe that what is meant here is that the last two letters in the word ארץ are an abbreviation of the word רצון, pointing to G’d’s will, whereas the first letter א may allude to G’d as the אחד, the One and Only Unique One. Ed.] The author attributes his conclusions by pointing to Maleachi 3,12 who speaks about ארץ חפץ, the implication being that “earth performs the will of the Lord.” We also find in connection with the fourth day in the paragraph “let there be luminaries in the sky of the heaven,” that the Torah clearly hints that that the luminaries were created only for the sake of being useful in this terrestrial world. This is what is meant by the words (1,15) להאיר על הארץ, “to provide light on earth.” This proves that the creatures of the celestial regions, though great and mighty in stature, nonetheless have been created only for the sake of the creatures in the “lower” regions of the universe. I have further proof from the mouth of Moses himself who has said in (Deut. 10,14 ) הן לה' אלוקיך השמים ושמי השמים ”indeed the heavens as well as the heaven of the heavens belong to the Lord.” The fact that Moses mentioned the “heaven” of our lower regions, i.e. the sky first, indicates that he considered it as more important to G’d than the celestial “heaven.” All these comments by our sages are homiletical comment in Sanhedrin 93, where they phrased is as: “the righteous are greater than the ministering angels of G’d.” Another homiletical comment is based on the sages there asking: “why was the word טוב omitted on the report of the second day? Because on this day the גהנם, ‘purgatory’ was created.” We surmise this from Isaiah 30,33 כי ערוך מאתמול תפתה , “for Tophet has long been ready for him, having been created yesterday.” This day was called אתמול, “yesterday,” as it was a day which had a “yesterday” but no ”day before yesterday.” Another reason cited by our sages (Bereshit Rabbah 4,5) for the absence of the word “good” on the second day is that מחלוקת, strife, was created on that day. This is what is meant by the words(1,6) ויהי מבדיל בין מים למים, “and it will form a divide between waters and waters.” Rabbi Tivyomi commented on this: “if even a divisiveness which served the purpose of the Lord did not deserve to be described as “good,” how much more so must divisiveness which does not serve the purpose of the Lord but is designed to frustrate His works be hateful?” From a conceptual point of view we may see that the very number “second” implies that something has become different, other than the unity implied in the word “one.” It is the source of all division and otherness. As far as the sages saying that both purgatory and strife were created on that same day, they meant to tell us that whoever is guilty of causing strife will ultimately wind up in purgatory. Seeing that both strife and purgatory were created on that day, we may view that day as one that causes damage. To implant this in our consciousness the sages (Zohar on Eykev 271) decreed that one must not commence new projects on Mondays. Not only this, but we are told in Pessachim 109 not to eat זוגות "food in "twos”, i.e. two dishes, as this is a health hazard for people. This prohibition is based on the fact that the first “Monday”, second day, was not blessed with the description “good.” It all goes back to the fact that the divisiveness introduced into the universe on that day was the first of its kind. Starting with this divisiveness, other disagreements ensued, such as earth not complying with the will of G’d. On the third day (1,11-12) when G’d directed that earth should produce עץ פרי עושה פרי “fruit bearing trees which are themselves edible,” all that earth produced were עץ עושה פרי, “fruit-bearing trees.” The trunks earth produced were not edible. On the fourth day, the day when the luminaries were hung in the sky, the two large luminaries soon turned into a larger one and a smaller one. Our sages in Chulin 60 relate that there was an argument between the moon and G’d concerning the sun’s superior status. G’d had to intervene and ask the moon to downsize. On the fifth day G’d had to “salt away” the female of the Leviathan as explained by our sages in Baba Batra 74. Acccording to the Talmud G’d castrated the male of that species while killing the female. and preserving its flesh (salting it away) for consumption by the righteous in the distant future. On the sixth day, the day the first man and woman were created, they sinned, causing further divisiveness and resulting in their banishment from גן עדן. We observe that divisions were manifest on every single one of the days following the second day when such divisiveness first appeared.
וירא אלוקים, He “saw” in His knowledge and wisdom, that the light would be good for the creatures which inhabit the “lower” universe. Even though darkness is also good for them, i.e. useful for them, as we already explained, darkness is not something to which the adjective, attribute טוב, “good,” can be applied. The reason is that darkness entails the removal of light. How can this be described as “good?” Darkness had existed already, was not a new phenomenon, it was therefore appropriate to state that the new phenomenon light was good (in the sense that it added a positive element to the universe which it had lacked.) Moreover “light” is something evident, as opposed to darkness. That which emanates from darkness is generally evil. Kohelet 11,7 already speaks of “how sweet is the light, what a delight for the eyes to behold the sun!” Whenever he mentions darkness he does so in the context of something evil, whereas he relates to light as something good, if only because it is something in the open, something that is not “ashamed” to be seen. The evil of darkness is “visible,” as opposed to its positive aspects, which are concealed. Similarly, every time the Torah uses the phrase כי טוב in the report of creation it means that the phenomenon which has been so described is good for the creatures in the lower regions, seeing that all the acts of the creative process were good, did not contain a negative element. The reason for the word ויבדל, “He separated,” after the word וירא, “He saw,” is that once G’d had “seen” that the light was good, He did not want it to be called by the same name as darkness, although both periods are part of the same “day.” This is why the Torah writes afterwards (verse 5) ויקרא, “He called, He named,” to tell us that the separation between light and darkness was confined to their being called by different names. It is impossible to interpret the word ויבדל as referring to anything else but the change of the name each part of the day is known by. Normally, the expression הבדל is applied to different substances, whereas light and darkness are neither of them a substance, so that the whole expression appears extraordinary at this point. If darkness is nothing more than the absence of light, how could the term “separated, distinguished,” be properly applied to the absence of something? This is why the Torah wrote ויבדל אלוקים וגו' instead of writing ויבדל האור, or ויבדל without adding a subjective or objective which would have meant that the light itself formed the division, the separation, as the Torah had done when describing the separation of the רקיע and the מים in verse 7. G’d effected the separation between darkness and light by calling them by different names. As to the expression ולהבדיל בין האור ובין החשך, “and to separate between the light and between the darkness,” (verse 18) this refers to the same day, i.e. a separation between parts of the same entity, the daylight hours enjoying the light of the sun, whereas the night receives only the relatively insignificant light of the moon. Relative to the brilliant light of the day such light is minor, whereas relative to the absolute darkness prevailing during the plague of darkness in Egypt it is quite significant.
AND G-D SAW THE LIGHT, THAT IT WAS GOOD. Rabbi Shlomo [Rashi] wrote: “Here too (A reference to Rashi’s similar comment on the first word of the Torah — bereshith (see above). The difficulty here in the text is twofold: (a) It is first written, and darkness was upon the face of the deep, and then G—d said, Let there be light. Thus there already was a separation between light and darkness. Why then does Scripture continue by stating, and G—d divided the light from the darkness? (b) Concerning all other acts of creation, the expression “And G—d saw that it was good” is found at the completion of the act of creation, while here this phrase is written (in the beginning of Verse 4) before the completion. The Agadah, which Rashi quotes, answers: (a) vayavdel means here that He set apart the light for the righteous in the world to come. (b) ki tov (that it was good) could not have been written after the separation of the light for the righteous from the ordinary light, since the remaining light was no longer perfect. Therefore, ki tov is mentioned before the setting aside of the light.) we must depend on the words of the homiletic Agadah G-d saw that the wicked were unworthy of using the light, and so He set it aside for the righteous in the World to Come. But according to the plain meaning of the verse, explain it thus: He saw that the light was good, and that it was not seemly for it and the darkness to function in a confused manner. He therefore assigned the one’s sphere of activity to the daytime and the one’s sphere of activity to the nighttime.” And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw), (Daniel 10:7.) which refers to the thought in the heart. And He divided refers to His giving them different names.” (Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.) But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’ (Verse 6.) And G-d said, ‘Let the earth put forth grass.’ (Verse 11.) And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes, (2:13.) and similarly, And the woman saw that the tree was good for food. (Genesis 3:6.) In the language of the Rabbis we also find, “I see the words of Admon.” (Kethuboth 109a.) Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’ (II Samuel 15:27.) The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good, (Verse 31.) so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good. (Verse 10.)
AND G-D DIVIDED THE LIGHT FROM THE DARKNESS. This is not “the darkness” mentioned in the first verse (“First verse.” It is actually mentioned in Verse 2. However, in view of Ramban’s interpretation above that the first two verses tell of everything else to come, he refers to Verse 2 as “the first verse.”) which, as explained above, refers to the element of fire; rather, the “darkness” mentioned here means the absence of light, since G-d gave a length of time to the light and decreed that it be absent afterwards until it returns. Now some commentators (Reference here is to Yehuda Halevi who, in his philosophic work Al Khazari, sets forth this theory: The first light was created at the time of sunset, and it was an illumination which soon passed away, leaving the world in darkness. The established order was then that night preceded day, as it is written, It was evening and it was morning (2:20, Hirschfeld’s translation). See also my Hebrew commentary, 2d edition, p. 547, that Ramban may also refer here to Rabbeinu Zerachyah Halevi, who was of a similar opinion.) have said that this light was created in front of the Holy One, blessed be He, that is to say, in the west, (In accordance with the opinion of Rabbi Abahu who says, “The Divine Presence is in the West” (Baba Bathra 25a).) and He immediately caused it to disappear for the period of the night, and afterwards it gave light for the period of the day. This is the reason for the verse, And there was evening and there was morning, since the night came first and afterwards the day, and both of them came after the existence of the light. But this is not correct at all, for in this way they might add a short day to the six days of creation. (Since night and day were after the creation of light, and light was created at the time of sunset, it follows that there was a short day (that is, light without darkness) preceding the first day. Thus a short day is added to the six days of creation.) It is possible, however, to say that the light was created in front of Him, blessed be He, but did not extend over the four elements mentioned [in the second verse, as explained above] and then He divided between it and the darkness by assigning to each a certain period. Light now remained before Him for the length of night, and then in the morning, He caused the light to shine upon the elements. In this way night preceded day. It is further possible that we should say that when the heavens and the earth came forth from nought into existence, as mentioned in the first verse, time came into being, for although our time consisting of minutes and hours is measured in light and darkness, yet from the moment some substance came into existence time was already part of it. If so, after the heavens and the earth were created they so remained for the length of a night without light. Then He said, ‘Let there be light,’ and there was light, and He decreed that it remain the same period as the first, and that after that it be absent from the elements. Thus, there was evening, and there was morning.
וירא אלוקים את האור, He looked at its appearance and it was good. The statement is similar to Yocheved saying ותרא אותו כי טוב, (Exodus 2,2) although he had been born three months prematurely, just as had Samuel. In practice, the fact that all his vital features including the nails of his toes and fingers and the hairs on his head had grown, gave her the feeling that he was “good,” i.e. a viable human being, so that she proceeded to hide him for three months because she knew that he was not premature in the sense of not being viable.
ויבדל אלוקים בין האור ובין החושך, He arranged for the day to be divided into 12 hours of daylight and 12 hours of night. The day commences with a period of light and concludes with a period of darkness. The reason is that the beginning of directives issued during the creative process commenced with the command: “let there be light.”
וירא אלהים את האור כי טוב ויבדל AND GOD SAW THE LIGHT THAT IT WAS GOOD, AND GOD CAUSED A DIVISION — Here, also, we must depend upon the statement of the Agada: He saw that the wicked were unworthy of using it (the light); He, therefore, set it apart (ויבדל), reserving it for the righteous in the world to come (Chagigah 12a). But according to the plain sense explain it thus: He saw that it was good, and that it was not seemly that light and darkness should function together in a confused manner. He therefore limited this one’s sphere of activity to the daytime, and this one’s sphere of activity to the nighttime (see Genesis Rabbah 3:6).
וירא א' את האור כי טוב und so bei den folgenden Schöpfungen: וירא אי כי טוב und am Schlusse des Schöpfungswerkes: וירא א' את כל אשר עשה והנה טוב מאד alle diese den einzelnen Schöpfungen und dem Abschluss des ganzen Schöpfungswerkes nachfolgenden Sätze sollen, wenn wir sie recht verstehen, die große Wahrheit niederlegen: daß nicht nur das Werden der Dinge, sondern auch das Bestehen und die Forterhaltung derselben unmittelbar von dem freien göttlichen Willen und seinem Wohlgefallen bedingt ist. Einem menschlichen Schöpfer entzieht sich meist das Werk nachdem es durch seine Kunst geworden. Es ward durch ihn, allein es besteht fortan durch sich selbst; ja, wie oft wächst der sterblichen Hand das Werk über den Kopf; sie hatte die Macht es zu schaffen, sie konnte Kräfte entfesseln und einen, allein sie vermöchte nicht das Werk, das sie selbst hervorgerufen, wieder zu meistern, vermöchte die Kräfte, die sie entfesselt, nicht mehr zu zügeln, es fehlt ihr der Zauber, die Geister, die sie wach gerufen, wieder zu bannen, das Geschöpf überragt überwältigend den Schöpfer, er ist nicht mehr Meister des eigenen Werkes. Nicht also Gott und seine Welt. Das Einzelne und das Ganze ist nicht nur geworden durch seinen allmächtigen Willen, es besteht, auch nachdem es geworden, nur weil seine Einsicht das Fortbestehen für gut findet; auch nachdem es geworden schaut er sein Werk an und lässt es fortbestehen, weil es ihm wohlgefällt, so lange es ihm wohlgefällt.
Die Konstruktion aber, in welcher gleich das Anschauen des ersten Werkes vorgeführt wird, tritt noch einen andern kläglichen Wahn zu Boden. Es heißt nicht: וירא א' כי טוב האור, wie ותרא האשה כי טוב העץ למאכל und in allen ähnlichen Sätzen, mit vielleicht nur einer einzigen Ausnahme, sondern: וירא א' את האור כי טוב, nicht: Gott sah, daß das Licht gut sei, sondern: Gott sah das Licht, daß es gut sei. Es ist damit die völlige Objektivität des Geschöpfes dem Schöpfer, der Welt Gott gegenüber, ausgesprochen, und damit allen jenen Wahngedanken entgegen getreten, die den Meister in sein Werk, die den Schöpfer in die Schöpfung, die Gott in die Welt aufgehen lassen, die Immanenz Gottes in der Welt lehren und damit Gott zum Welt-Geist, zur WeltSeele, immerhin zu einer Natur-Kraft hinabziehen, die außer der Welt und ohne die Welt kein Dasein hat. Nicht also. Nachdem Gott das Einzelne und das Ganze geschaffen hatte, schaute er es an. Das Werk befindet sich somit außerhalb des Meisters, Gott außerhalb der Welt. ברא, Er hat sie hinausgestellt, אמר יהי ויהי, Er ließ seine Gedanken körperliche Objektivität gewinnen — (הגה היה חיה, siehe oben) — nicht wie der Leib zur Seele, nicht wie der Organismus zur Kraft, wie das Werk zum Meister verhält sich die Welt zu Gott und — wie wir gesehen haben — in noch unendlich erhabenerer Höhe steht Gott über der Welt. In ewiger Abhängigkeit bleibt sein Werk von Ihm, in ewiger Unabhängigkeit von seinem Werke Er. Nur weil Gott, und so lange er sein geschaffenes Werk anschaut, daß es gut sei, besteht es fort.
Diese Meisterschaft des Schöpfers über sein geschaffenes Werk, auch nachdem es geworden, bekundet sich sofort, indem Er ויבדל א' בין האור ובין החשך, ordnend und Grenze setzend eintritt zwischen das neu geschaffene Licht und die alte Finsternis. Beide sollen fortan die Erde beherrschen, beide auf Erden wirksam sein: das Alles zum Einzeldasein weckende Licht, und das der innern Durchdringung und erstarkenden Ineinanderwirkung der Kräfte durch reizlose Abspannung Raum gebende Dunkel. Nicht maßlos wirken soll das Licht, beide, Licht und Finsternis, erhalten ihr Gebiet, und Gott ist's wiederum, derselbe Gott, der "Licht!" in die Finsternis rief, der, mit seiner Allmacht ordnend und Grenze setzend eintritt zwischen diese beiden größten und wichtigsten Gegensätze, die fortan die Erdwelt, Stoff sammelnd und Form gestaltend, stärkend und Leben weckend, beherrschen. Gott schied zwischen Licht und Finsternis. Wie die Wurzel der Pflanze ein Kind der Dunkelheit ist, Stamm mit Blatt und Blütenkrone ein Sohn des Lichts, so ist Finsternis und Licht, Nacht und Tag, Mutter und Vater eines jeden organischen Wesens. Alles Leben keimt im lichtlosen nächtlichen Schoße, alles reift zur Selbständigkeit unter dem Strahl des Lichts. Und das ganze hieniedige Dasein hindurch geleitet dieser Wechsel. In unserm zeitlichen Hiersein ertragen wir nicht das ewige Licht. Haben wir zwölf Stunden im Strahle des Lichtes alle unsere Kräfte in selbständigem Streben und Wirken geübt, sinken wir erschlafft in die alte Nacht zurück und trinken wieder, umhüllt von dem mütterlichen Fittig der Nacht, erst neue Kräfte, um wiederum ein neues Lichtdasein entfalten zu können.
בדל ist nicht wie כרת, שבר, פרד einfach: trennen, ein negatives Sondern von dem Andern, sondern zugleich ein positives Gebietanweisen, ein Trennen von dem Andern, um ein gesondertes Gebiet, eine besondere Existenz, eine besondere Bestimmung zu geben. So הבדלת ערי מקלט, הבדלת ישראל, הבדלת קדש, הבדלת פרכת, הבדלת לוים. Verwandt damit ist בתולה :בתל, die noch eine gesonderte Existenz hat, noch nicht mit einem Manne verbunden ist. Auch פתיל, פתל: die zu einer besondern Schnur gedrehten Fäden, und צמיד פתיל: der das Gefäß zu einem von dem ganzen Umraum, somit auch von der טומאה, gesonderten Behälter abschließende Deckel. Daher auch הפתל: um seine Selb- ständigkeit, seine Geltung mit jemandem kämpfen, oder vielmehr: sich seine Selbständigkeit, seine Geltung von jemandem erringen. Im rabb. בטל hat es meist die positive Seite verloren, jedoch in עשרה בטלנים, zur Bezeichnung der für Gemeindeangelegenheiten Mußehabenden, ist das Positive noch vorhanden, ja überwiegend.
וירא אלוקים את האור כי טוב, This describes the reason why G’d created the light, not that He “saw”” something new which He had not been aware of previously. It was because it was “good,” that G’d had created the light.
ויבדל אלוקים בין האור ובין החשך, the days (prior to the fourth day when the sun was placed in orbit) during which use was made of the “original light,” periods of light and darkness alternated due to causes other than the revolving of the planet around its own axis, i.e. due to the direct expression of G’d’s desire. He ensured that periods of light alternated with periods of darkness.
And God saw, etc.: Since He saw and knew that the light was a good and useful thing, hence "He separated, etc." And behold, the Torah spoke like the language of men [here], as their knowledge is only according to experience; and there are many times that a man will make something, thinking that it is for the good, and afterwards he sees that it is not so. Therefore, the Torah tells that in every act of the Creator, He saw afterwards that it was good.
And He separated, etc.: He ordained that they should not be mixed in one another, but [rather] when there is light, there should not [also] be darkness, and when there is darkness, there should not [also] be light. And it says this (even though there was no need to say it), because according to the opinion of the ancients, darkness was not only the absence of light, but [rather] it too was a substance. As the matter is stated, "He forms the light and creates the darkness" (Isaiah 45:7); and so [too], "Where is the path [to[ where the light dwells, and darkness, where is its place" (Job 38:19). And hence the nations would attribute the light to one god and the darkness to [another] one. And the Holy One, blessed be He, wanted to inform His people that He, may He be blessed, is the Master of the light and the darkness; and from Him alone are all of their laws.
The Aggadaic explanation is necessary. This is because the verse’s simple meaning implies that light and darkness originally were mingled, for “to divide” is said only about things that are mingled with each other. But this cannot be true here, since darkness disappears the moment there is light. The two cannot exist simultaneously. (Re’m) [Alternatively,] Rashi’s question was as follows: How could Hashem establish that the darkness be bounded by the night, when this division did not actually take place until the fourth day, on which it is written (v. 14): “To divide between the day and the night”? Therefore, the Aggadaic explanation is necessary. (Nachalas Yaakov)
He saw that it was not fitting... Ramban objected: This makes it seem that Hashem reconsidered and changed His plan. For Hashem said, “Let there be light” and then “He saw that the light was good” and had to set it apart — implying that at first, He did not know that the light would be good. And this is far from the truth! Re’m deflected this objection, saying that such an idea is mentioned later as well, [regarding Generation of the Flood]: “Adonoy saw that man’s wickedness had increased... and Adonoy’s thought turned...” [as Rashi explains it there (6:5)]. Nachalas Yaakov challenged Re’m: Although Hashem reconsidered in v. 6:5, it is no proof for our issue, since everything is in the hands of Heaven except for the fear of Heaven. [And there they sinned greatly, bringing about Hashem’s change of thought].
He set it apart for the righteous. I.e., “good” in our verse refers to the righteous one. Thus Hashem “divided,” to set apart the righteous one, who is light, from the wicked one, who is darkness. (Re’m)
In confusion. This means that one territory would have light while another has darkness. Or, it means hours: it would be day for one hour and then night for two hours, and then the opposite; that was the confusion. But it cannot mean light and darkness simultaneously, because this is impossible, as explained earlier (בד"ה צריכין לדברי אגדה). Accordingly, “Elohim divided” means that He divided their times; one to be bounded by the day, and the other, by the night.
God saw the light that it was good. As soon as the light emerged from the unformed universe, God evaluated it and distinguished between good and bad. And God divided between the light and the darkness. Once light was created and discerned as good, the next phase of its creation began, namely, the stage of separation, which established the light as a clearly defined entity. The act of discerning and separating between good and bad would continue till the end of time and manifest itself also in human history and civilization.
וירא אלוקים את האור כי טוב, ”G’d saw that the light was good, etc.” According to Rashi, G’d saw that it was not good to employ light and darkness simultaneously, that this created confusion, and as a result He assigned to both light and darkness specific periods in which each would be sovereign. Nachmanides questions Rashi’s interpretation, saying that if we were to accept this we would have to posit that G’d did not know that light and darkness functioning simultaneously would be unsatisfactory, and that He learned “from experience.” [This would appear heretical, denying G’d being all knowing, and describing Him as reacting to new circumstances and new insights instead of having allowed for them from the start. Ed.] Nachmanides therefore understands the word אמירה, ויאמר, as meaning: “to convert a potential into an actual.” Accordingly, such statements in the Torah as ויאמר יהי אור, ויאמר יהי רקיע, must be understood as a command to at that time convert something which had existed only as a potential, theoretically, being converted into reality. A new reality becoming enduring is called ראייה, seeing. A well known example of the use of the word ראייה in this sense is the phrase רואה אני את דברי אדמון, which means: “I confirm and consider as correct and binding the words of Admon.” Every statement in the Torah describing G’d as “seeing,” means that the manner in which His instructions had materialized was “good,” i.e. וירא אלוקים כי טוב, means that G’d was satisfied that the new reality would endure. On the sixth day we read of G’d “saying” וירא אלוקים את כל אשר עשה והנה טוב מאד, G’d decided that the entire universe as it presented itself to Him upon completion was fit to endure. When the Torah describes G’d as saying on the first day after the light had become a reality, וירא אלוקים את האור כי טוב, adding the apparently superfluous words את האור, the reason is that without these words the reader would have construed the Torah as describing G’d’s reaction to the creation of שמים וארץ instead of the creation of אור. It would have been incorrect to describe G’d as having already decreed that the universe was to endure before He had completed the whole universe as planned. As long as only the raw materials תהו ובהו, the elements used to create heaven and earth existed, no guarantee existed that they would endure. On the days following, the raw materials needed to form an atmosphere, create solid masses of earth, etc., were created, and thus the permanence of the original “embryo” of a universe was assured. What is described during the second day (stage) of creation was incomplete, and therefore the words וירא אלוקים כי טוב is not found until halfway through the third day when that part of creation had been completed.
ויבדל אלוקים בין האור ובין החושך. “G’d separated the light from the darkness.” The word חושך in this verse does not refer to the same חושך as in verse 1. There it had referred to black fire, whereas here it refers to a mere absence of light. This absence of light occurred as G’d had allocated to the light a certain length of time during which it would shine before it would again shine after an interval had elapsed. Nachmanides writes that some commentators believe that the light of which our verse speaks had been created by G’d in anticipation of His creating the universe and that it had been held in “reserve” for the moment when it would be required. It had been created in the “West,” meaning immediately before nightfall, so that it had not actually functioned before the darkness referred to in verse one. This would explain the grammar in the line ויהי ערב ויהי בוקר, an indication that the light had preceded night followed by the first morning of .the first day. [seeing that the terms “day” and “night” prior to the time when the sun and moon were placed in the sky is different from the way we understand these words today, speculations on the subject are no more than natural. Ed.]
Tiferet Yisra'el cites no evidence in support of his view. The phenomenon of the sun's circular movement over the horizon each day is certainly not a demonstration that each twenty-four hour period in which such a revolution takes place constitutes a halakhic day. Quite to the contrary, Scripture records "and it was evening, and it was morning, one day" (Genesis 1:5). Read literally, the day is defined in terms of alternating periods of light and darkness, not in terms of a revolution of the earth upon its axis or of the circuitous movement of the overhead sun. How this might have occurred prior to the creation of the sun on the third day is a matter that has engaged the attention of numerous biblical commentators, most particularly, Rambam and Seforno, Genesis 1:5; Rabbenu Baḥya, Genesis 1:13; Rashbam, Genesis 1:4 and 1:14; R. Isaac Arama, Akeidat Yizḥak, sha'ar shlishi; and Malbim, Genesis 1:5.
Now that I have explained to you the topic of Kiddush, I will explain the topic of Havdalah, so that nothing will be missing from your table whether it is an ordinary day or Shabbat, for indeed Havdalah is a way of honoring Shabbat, to remember the day of Shabbat both when it comes and goes, as our rabbis z”l taught in a midrash, “’Remember the Sabbath day’ (Ex 20:8.) – remember it both at its entrance and its departure.” (Maimonides, Sefer Ha-Mitzvot, M”A 155, and in Hilkhot Shabbat 29a.) And know that Havdalah with its four blessings is hinted at in the first parshah of Genesis: the first blessing – borei pri ha-gafen – “who creates the fruit of the vine” – is hinted at in the first verse in the word ha-aretz – “the land” (Gen 1:1.) – which is the garden and the vine in the garden, and this is the wine preserved in its grapes from the six days of creation. (B. Berakhot 34b. The wine that will be served at the messianic banquet at the end of time comes has been preserved in the grapes of the first vine God created in the six days of creation.) The second blessing: “atzei besamim”– “spices from a tree” (Technically, one needs to specify in the blessing the type of spice: atzei besamim – “spices from a tree,” such as cinnamon or nutmeg; esvei besamim, “spices from grasses,” such as mint or tarragon. However, taking into account that not everybody knows how to tell the difference between types of spices, the more inclusive formulation minei besamim– “different kinds of spices” was instituted, to avoid having people say the wrong blessing (Chavel).) is hinted in the expression, “a wind [ru’ah] from God sweeping over the water,” (Gen 1:1.) because smell – re’ah – is sensed by means of the wind – ru’ah. The third blessing: bore’ me’orei ha-esh – “who creates the lights of fire,” is what is written in “Yehi ‘or” – “Let there be light!” (Gen 1:3: “’Or” and “me’orei” are from the same Hebrew root that means “light.”) The fourth blessing – Ha-mavdil – “Who separates” is what is written in “and God separated [va-yavdel] the light.” (Gen 1:4.) And just as we found the act of separation – Havdalah – in the Holy One Blessed be He at the beginning of His rule with the creation of the world and its renewal, so we found in Him the sanctification – kiddush (Its root, kadosh, in its adjectival and verbal forms means literally to “be set apart” or “to set apart.”) – of the day of Shabbat on which work is forbidden, which is written: “God blessed the seventh day and declared it holy [va-yikadesh ‘oto].” (Gen 2:3. What follows is more or less a quotation from Genesis Rabbah Parshah 11, with some omissions.) He “blessed” it providing an extra portion of the manna for it and “declared it holy” by prohibiting the gathering of manna on it.
One should not engage in conversation after the cup of blessing, and one should not say the blessing over a “cup of tribulations.” What is a “cup of tribulations”? A second cup. The reason for this is that pairs are bad luck. As they taught in a baraita, “Whoever drinks double – that is, a pair of cups – should not say the blessing, because of the verse “Be proper to meet your God, O Israel.” (Am 4:12: “Prepare to meet your God, O Israel!” (JSB), but this midrashic use of the verse picks up on the connotation of nakhon – being proper or correct – from the root of the imperative verb hikon “prepare.”) And the reason for prohibiting pairs is because of witchcraft and beings composed of two who rule over anyone who eats and drinking something in pairs. And another reason to distance oneself from “twos” is that that are separated from the power of One, for pairs come from the power of “twos.” So in order to fix one’s heart on unity and distance oneself from dualistic faith, like what is alluded to in Scripture, “Do not mix with shonim,” (Pr 24:21: “Do not mix with dissenters” (JSB). However, R. Bahya is clearly playing on the connection between “shonim” – literally, “those who differ” and shnayim – “two. In other words, he reads the verse as, “Do not mix with dualists.” The Talmudic prohibitions on pairs probably had something to do with their Babylonian cultural context, i.e., the dualistic Zoroastrianism of the Sassanid Persian empire.) those who believe in twos or more. Therefore they prohibited pairs even for things eaten and drunk, for it is appropriate for natural matters to be a sign and symbol of appropriate practices and beliefs, (Literally, “appropriate matters.” But some mss. of R. Bahya’s text read “intellectual and spiritual matters,” making his point clearer.) in that you already knew that true beliefs thus require actions. And you see that in the story of Creation, it was not said, “that it was good” on the second day. (That expression ki tov, which appears after the descriptions of what was created on the other five days in Genesis 1, is conspicuously absent at the end of the account of day two.) For we follow what they said in Genesis Rabbah, that on it dissent and Gehennah were created, and without a doubt, with things like these created on it, it is a dangerous day, on which it is prohibited to begin any work, as our rabbis z”l said, “One does not begin things on the second day, because whoever adds something to one, there’s no good in him [or it], and thus it was called yom sheni – “day two,” which is from the expression shinui – “change.” For in One there is no change, which is what is written: “For I am the Lord, I have not changed.” (Mal 3:6.) But the second day was the beginning of change, and from then on, change in what was created is desirable, and on the rest of the days after it we have found basis for an accusation against all of them, e.g., on the third day God said, “Let the earth bring forth fruit trees,” but it actually brought forth only “trees bearing fruit.” (Gen 1:11,12. R. Bahya picks up on the slightly different phrasing: “fruit tree bearing fruit” (1:11) vs. “tree bearing, to imply that the earth did not do exactly as God commanded.) Similarly on the fourth day the moon made an accusation saying, “It isn’t fair for two kings to use one crown.” (B. Hullin 60b. This is the midrash told there: And God made the two great lights? but later it says: “the great light and the small light”! The moon said before the Holy One: Master of the world, is it possible for two kings to use one crown? God said to her: Go and diminish yourself! She said before God: Because I asked a good question, I should diminish myself? God said: Go and rule both in day and in night. She said: What advantage is that? A candle in the daylight is useless. God said: Go and let Israel count their days and years by you. She said: They use the daylight [of the sun] to count seasonal cycles as well…Seeing that she was not appeased, the Holy One said: Bring a (sacrificial) atonement for me that I diminished the moon! This is what R. Shimon ben Lakish said: What is different about the ram of the new moon that it is offered “for God” (And one ram of the flock for a sin offering for God…Numbers 28:14). Said the Holy One: This ram shall be an atonement for me that I diminished the moon.) And likewise on the fifth day, God killed the male Leviathan, (Though in his commentary to the Torah on Gen 1:4, R. Bahya uses the version of this midrash found in b. Bava Batra 74b: God castrated the male Leviathan and killed the female Leviathan. For had they mated with one another, they would have destroyed the world.) which can be interpreted as He hid the heavenly light. And likewise on the sixth day, Adam sinned and changed the will of Ha-Shem, and about this it is said, “altering his face, you sent him out.” (Job 14:20, which R. Bahya interprets as “you (Adam)– changed God’s face, and so ‘made” Him (God) send you out of the Garden of Eden.”) See how the second day is the cause behind all of this, because all of these things come from its power and follow it. To the extent it said “Prepare to meet your God, O Israel,” (Am 4:12.) who is one, and it added “O Israel,” who is the one singular nation of the one God, as it is said, “And who is like Your people, one nation on earth,” (I Chr 17:21.) you should prepare and direct yourself to meet the One. So you should not eat or drink things in pairs, so that you will not think dualistic things in your heart.
Furthermore, King David praises God “Who makes the great luminaries,” (Tehillim 136:7.) using the present tense. King David similarly uses the present tense in the phrases, (Ibid. 136:5.) “Who makes the heavens with understanding,” and, “Who spreads out the land over the waters.” (Ibid. 136:6.) Without a doubt, God “renews every day, continually, the work of Creation.” (Tosfos Yom Tov is citing the daily Shacharis liturgy.) Unquestionably, were God to withdraw His Creative energy from the created beings, they would all cease to exist immediately. (Tosfos Yom Tov is emphasizing that Creation is not a historical event that happened at the beginning of time, but an ongoing process. This concept is explained in Shalah (Asarah Maamaros, Discourse 3 and 4) and at length in Tanya (Shaar HaYichud VehaEmunah). The underlying concept is that since the world was created yesh me’ayin, i.e., existence came into being from an absolute void, its fundamental state is nothingness. Therefore, were God not to continually renew His creative energy, all of existence would return to that initial state of absolute nothingness.) Accordingly, it can be said that if the sun and the moon could both be considered as great luminaries even though they are not identical, because they are “great” in comparison to other celestial bodies, then the words of praise “Who makes the great luminaries” are appropriate, the intent being that the “great luminaries” brought into being at the time of Creation are renewed each day. If, however, one postulates that the sun and the moon were identical at the time of Creation, and the moon was diminished because of its complaint, how could King David praise God as the One “Who makes the great luminaries”? At present, they are not the same as they were originally. Thus, this verse also appears to contradict the logic advanced by Gur Aryeh.
On this basis, we can understand the rationale for the creation of the two luminaries as equal in size, although the original intent was that ultimately one luminary would be diminished. This pattern resembles God’s creation of the light at the beginning of Creation, and His subsequent concealment of it for the reason explained by our Sages. (Chagigah 12a. That source states that God’s original light was concealed so that the wicked would not benefit from it.) Accordingly, in this verse, the focus is on the original intent, when the sun and the moon were created as equals, and the original light radiated forth. This passage relates that after creating this original light, vayavdel E-lohim, “and God made a distinction.” (Bereishis 1:4.) The words vayavdel E-lohim allude to the concealment of the light on the first day of Creation, i.e., God made a distinction concerning this light, and set it aside for the righteous in the Ultimate Future, as Rashi explains. (See Rashi’s commentary to Bereishis 1:4.) It is in this very thought that the impulse that the moon would be diminished arose. The moon would shine in “the expanse of the heaven” as explained, and the primeval light would no longer shine forth because it would be concealed.
The order of the four elements, according to the natural position is here described: namely, first earth, above it water, air close to water, and fire above air; for by placing air over water, ḥoshek (fire), which is “upon the face of the deep,” is undoubtedly above air. It was here necessary to use the term ruaḥ elohim, because air is described here as in motion (meraḥefet), and the motion of the air is, as a rule, ascribed to God; comp. “And there went forth a wind from the Lord” (Num. 11:31); “Thou didst blow with thy wind” (Exod. 15:10); “And the Lord turned a mighty strong west wind” (ibid. 10:19), and the like. As the first ḥoshek, which denotes the element fire, is different from the ḥoshek mentioned further on in the sense of “darkness,” the latter is explained and distinguished from the former, according to our explanation, in the words, “And darkness he called Night.” This is now clear.
Study the book which leads all who want to be led to the truth, and is therefore called Torah (Law or Instruction), from the beginning of the account of the Creation to its end, and you will comprehend the opinion which we attempt to expound. For no part of the creation is described as being in existence for the sake of another part, but each part is declared to be the product of God’s will, and to satisfy by its existence the intention [of the Creator]. This is expressed by the phrase, “And God saw that it was good” (Gen. 1:4, etc.). You know our interpretation of the saying of our Sages, “Scripture speaks the same language as is spoken by man.” But we call “good” that which is in accordance with the object we seek. When therefore Scripture relates in reference to the whole creation (Gen. 1:31), “And God saw all that He had made, and behold it was exceedingly good,” it declares thereby that everything created was well fitted for its object, and would never cease to act, and never be annihilated. This is especially pointed out by the word “exceedingly”; for sometimes a thing is temporarily good; it serves its purpose, and then it fails and ceases to act. But as regards the Creation it is said that everything was fit for its purpose, and able continually to act accordingly. You must not be misled by what is stated of the stars [that God put them in the firmament of the heavens] to give light upon the earth, and to rule by day and by night. You might perhaps think that here the purpose of their creation is described. This is not the case; we are only informed of the nature of the stars, which God desired to create with such properties that they should be able to give light and to rule. In a similar manner we must understand the passage, “And have dominion over the fish of the sea” (ibid. 1:28). Here it is not meant to say that man was created for this purpose, but only that this was the nature which God gave man. But as to the statement in Scripture that God gave the plants to man and other living beings, it agrees with the opinion of Aristotle and other philosophers. It is also reasonable to assume that the plants exist only for the benefit of the animals, since the latter cannot live without food. It is different with the stars, they do not exist only for our sake, that we should enjoy their good influence; for the expressions “to give light” and “to rule” merely describe, as we have stated above, the benefit which the creatures on earth derive from them. I have already explained to you the character of that influence that causes continually the good to descend from one being to another. To those who receive the good flowing down upon them, it may appear as if the being existed for them alone that sends forth its goodness and kindness unto them. Thus some citizen may imagine that it was for the purpose of protecting his house by night from thieves that the king was chosen. To some extent this is correct: for when his house is protected, and he has derived this benefit through the king whom the country had chosen, it appears as if it were the object of the king to protect the house of that man. In this manner we must explain every verse, the literal meaning of which would imply that something superior was created for the sake of something inferior, viz., that it is part of the nature of the superior thing [to influence the inferior in a certain manner].
This innovation subsequently became the root of the Other Side, after which the Other Side itself emerged in parallel with the downward extension of the Sefirot. It is of these two parallel extensions, the Holy Side and the Other Side, that the verse says, “God made also this one against this one” – but always with the differences we discussed earlier. And the beginning of the Other Side is always lower than the end of the Holy Side. Thus it is written, “And God divided between the light and the darkness” (Genesis 1:4).
As you already know, this great matter is that an oath-Shevuah-שבועה is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is the matter of, “That it is Good-Kee Tov-כי טוב.” Thus, about all the creations in the act of creation-Ma’aseh Bereshit-מעשה בראשית, Torah states, (Genesis 1:12) “and God saw that it is good-VaYar Eloh”im Kee Tov.” The sign for this is the verse, (Proverbs 8:30) “I was with Him as a babe-V’Eheyeh Etzlo Amon-ואהי"ה אצלו אמון.” The matter of V’Eheyeh-ואהי"ה is that the letter Vav-ו-6, which is connected to Eheyeh-אהי"ה, (The letter Vav-ו in Cheshbon Kidmee is inclusive of the letters that precede it (א-1 ב-2 ג-3 ד-4 ה-5 ו-6) the total of which is אהי״ה-21. See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), section on the Name Eheye”h-אהי״ה.) is the matter of the six Sefirot, the last of which is the matter of, “that it is good-Kee Tov-כי טוב.” Thus, each creative act that God-Eloh”im-אלהי"ם – that is, HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י – did in the act of creation (Ma’aseh Bereshit), was confirmed by His quality “that it is good-Kee Tov-כי טוב. What is written on the first day? (Genesis 1:4) “And God saw the light, that it is good-Kee Tov-כי טוב.” On the second day, “that it is good-Kee Tov-כי טוב” was not said, being that the second day is the matter of separation and differentiation, as it states, (Genesis 1:6) “Let there be a firmament in the midst of the waters to separate water from water.” That is, good-Tov-טוב is not found wherever there is separation and differentiation. This is because goodness-Tov-טוב only comes to unify all things and bring about peace-Shalom-שלום.
4. “And God-Elohi”m-אלהי״ם saw the light.” (Genesis 1:4)
5. “And God-Elohi”m-אלהי״ם separated.” (Genesis 1:4)
Later, when higher Hei was removed, the lower, final Hei remained alone, because good had become mixed with bad – that which the blessed Holy One had separated. It is this that is written: (Gen. 1:4) And ELQYM divided between the light and the darkness...
There are seventy veins in the liver, corresponding to ‘the seventy appointed-ones’ – and the liver and the extra lobe of the liver, are 72. Its extra lobe is the snake, ‘the wife of whoring’, because its [Var. her] leftovers are taken by the spleen which is darkness, and upon it is stated: (Gen. 1:5) ... and the darkness He called ‘night’ (laiylah) ... , for her dominion is in exile – which is night.
"And God saw the light, it was good;" What was it that He saw, that was good? Rabbi Hiyya said that this implies that He foresaw the actions of the wicked, and still stored the light, for reasons we've said before. But, Rabbi Aba says, "And God saw the light, it was good;" because it was good to hide. He saw its radiance beaming from one end of the world to the other, and He saw that it was better to conceal it, so that sinners might not benefit from it. Rabbi Shimon said that no anger or judgement may be found in "And God saw the light, it was good;" After all, it is written, "Balaam saw that it pleased the Lord to bless Israel" (Num. 24:1) and this is proven by the verse's closing, "And God divided the light from the darkness" (Gen. 1:4), to snuff wrath, even though the Holy One, Blessed be He, later (re-)combined the two.
"And God saw the light, it was good;" (Gen. 1:4) in which the participle אֶת joins the opaque reflection [Malchut] with the shining reflection [Zeir Anpin] – this union is what was "good". Thus says Rabbi Elazar, "'אֶת' includes the angels who come from the side of light, and shine as brightly as the primal light."
And the Light that will illuminate the righteous will shine. It has been stored before Him since the day that the world was created, as written, "And Elohim saw the light, that it was good" (Gen. 1:3). In the future, the Holy One, blessed be He, will revive the dead. It is written, "But to you who fear my name the sun of righteousness shall arise, etc." (Malachi 3:20), for then good will have the upper hand in the world, and that which is called evil will pass away from the world, as we said, then, the bodies that preceded the last one will be as if they never existed.
"And the living beings went to and fro" [Ezekiel 1:14], as is written: "And God saw the light, that it was good" [Bereshit 1:4], "Say that the Righteous is good" [Isaiah 3:10]. This one, on the balance it goes up, the first one by itself, and all is returned to one, sister and [female] acquaintance are included this one in this one, in Yod [י] He [ה], as two lovers uniting.
(You have favored us [with the ability] to know Your Torah and taught us to fulfill the statutes of Your will. You made a distinction, Adonoy, our God, between sacred and unhallowed, between light and darkness, between Israel and the peoples, between the seventh day and the six work days. Our Father, our King, commence for us the days that approach us, in peace, devoid of all sin, and cleansed of all iniquity, and devoted to the fear of You.)
Blessed are You, L·rd, Our G·d, King of the Universe, Who distinguishes between the Holy & the mundane, & between light & dark, & between Yisrael & the Nations, & between Seventh Day & the Six Workdays. Blessed are You, L·rd, Our G·d, King of the Universe, Who distinguishes between the Holy & the mundane. ...
(You have favored us [with the ability] to know Your Torah and taught us to fulfill the statutes of Your will. You made a distinction, Adonoy, our God, between sacred and unhallowed, between light and darkness, between Israel and the peoples, between the seventh day and the six work days. Our Father, our King, commence for us the days that approach us, in peace, devoid of all sin, and cleansed of all iniquity, and devoted to the fear of You. And...)
“Koraḥ took” – he took his garment and went to take counsel from his wife. When the Holy One blessed be He said to Moses: “Take the Levites from among the Israelites and purify them. So shall you do to them, to purify them…and they shall pass a razor over all their flesh” (Numbers 8:6–7), he [Moses] immediately did so to Koraḥ. He [Korah] began circulating among Israel, but they did not recognize him. They said to him: ‘Who did this to you?’ He said to them: ‘Moses did it to me. Moreover, he took me by my arms and my legs, and they waved me, and said: You are hereby pure. He brought his brother Aaron, adorned him like a bride, and seated him in the Tent of Meeting.’ Moses’s enemies immediately began provoking Israel against him, and said: ‘Moses is king, his brother Aaron, High Priest, his sons, deputy High Priests. Teruma is to the priest, tithe, (The Levite is obligated to give one-tenth of the first tithe that he receives to the priest.) to the priest, twenty-four gifts, to the priest.’ “They assembled against Moses and against Aaron, and they said to them: You have too much, as the entire congregation, all of them are holy, and the Lord is among them, and why do you elevate yourselves over the assembly of the Lord?” (Numbers 16:3). Immediately, “they assembled against Moses.” Immediately, “they said to them.” Rabbi Levi said: At that moment, Koraḥ gathered his congregation and said to them [to Moses and Aaron]: ‘You have increased the burden upon us more than the enslavement in Egypt. It was preferable for us under Egypt than it is under your control.’ They sought to stone him [Moses]. That is why, “Moses heard and he fell on his face” (Numbers 16:4). Moses said to them: ‘It is not kingdom I seek, nor does my brother Aaron [seek] the High Priesthood, as it is stated: “Aaron, what is he that you complain against him?”’ (Numbers 16:11). Moses said [to God]: ‘Master of the universe, is this not what You commanded me: “You, draw near to you Aaron your brother and his sons with him”? (Exodus 28:1). But they are standing against us to kill us.’ “He spoke to Koraḥ and to his entire congregation, saying: Morning, the Lord will disclose who is His, and who is holy and will bring him near to Him, and whom He shall choose, He will bring near to Him” (Numbers 16:5). He said: “Morning, the Lord will disclose who is His” – why is it so? (Why does it say “morning [boker]” and not “in the morning [baboker]”?) Rabbi Natan said: The Holy One blessed be He said: ‘If all the magicians of the world gathered and sought to transform morning into evening they would not succeed. Just as I distinguished between light and darkness, so I distinguished Aaron to sanctify him with sanctity of the highest order.’ Immediately, “Moses sent to summon Datan and Aviram, sons of Eliav, and they said: We will not go up” (Numbers 16:12). “We will not go” and “we will not come” are not written here, but rather “we will not go up.” “A fool’s mouth is ruin for him” (Proverbs 18:7); they opened their mouths for punishment, saying that they would die in descent and not in ascent. Just as they said, so they died: “They and everything that was theirs descended alive into the abyss” (Numbers 16:33). Moses said: ‘Since they did not want to go to me, I will come to them. Perhaps they will be ashamed, and reconsider,’ as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). When they saw him, they began to curse and blaspheme, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27). Do people typically emerge sitting, kneeling, or falling? Rather, when they emerged, they were cursing and blaspheming. Emerging and standing are stated here, and emerging and standing are stated regarding Goliath the Philistine, as it is written: “The champion emerged…[The Philistine said: I blasphemed….] The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:4, 10, 16). Just as emerging and standing there was with cursing and blaspheming, (See I Samuel 17:45.) here, too, it is with cursing and blaspheming. That is why Moses began and said: “If these die like the death of all people…[God did not send me]” (Numbers 16:29), [and therefore] “the earth opened its mouth” (Numbers 16:32). Come and see how grave is dispute, as anyone who assists in a dispute, the Holy One blessed be He eradicates his memory, as it is written: “Fire emerged from the Lord, and consumed the two hundred and fifty men” (Numbers 16:35). Rabbi Berekhya said: How grave is dispute? The court on High punishes only from twenty years old and above; the earthly court, from thirteen years old and above. In Koraḥ’s dispute, day-old babies were burned and swallowed in the deepest abyss, as it is written: “[Datan and Aviram had come out and they stood at the entrance of their tents] with their wives, and their children, and their infants” (Numbers 16:27), [and it is written:] “They and everything that was theirs descended alive into the abyss” (Numbers 16:33). That is why it is written: “Koraḥ took.”
“He spoke to Koraḥ…Morning” – what did he see that led him to say: “Morning”? Moses said: ‘Perhaps they said this matter as a result of food and drink.’ He said: ‘Perhaps, in any case, they will repent.’ That is why it is stated: “Morning, the Lord will disclose.” He said to them: ‘I do not have permission to enter now. There is no eating and drinking before Him; however, it is because of us, because we have eaten and drunk.’ Another matter, Moses said to them: ‘The Holy One blessed be He imposed boundaries in His world. Are you able to mix day and night? That is what the verse said initially: “It was evening, it was morning” (Genesis 1:5); “God distinguished between the light and the darkness” (Genesis 1:4) for the use of the world. Just as He distinguished between the light and the darkness for the use of the world, so He distinguished Israel from the nations, as it is stated: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). And so, He distinguished Aaron, as it is stated: “Aaron was set apart to sanctify Him with sanctity of the highest order” (I Chronicles 23:13). If you are able to remove that distinction that He distinguished between light and darkness, you can nullify this.’ That is why he said to them: “Morning, the Lord will disclose who is His, and who is holy, and will bring him near to Him” (Numbers 16:5) – he is already designated – “and whom He shall choose, He will bring near to Him” (Numbers 16:5).
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
Rabbi Abahu and Rabbi Ḥiyya the Great, Rabbi Abahu said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. That is what is written: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6). (See Bereshit Rabba 8:4.) “The earth was emptiness and disorder” – these are the actions of the wicked. “God said: Let there be light” – these are the actions of the righteous. But I do not know which He desires, whether it is the actions of these, or the actions of those. When it is written: “God saw the light, that it was good” (Genesis 1:4) – this shows that He desires the actions of the righteous, and does not desire the actions of the wicked. Rabbi Ḥiyya the Great said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the Temple built, destroyed, and rebuilt. “In the beginning God created [the heavens and the earth]” – that indicates [the Temple] being built, as it says: “To plant the heavens and to lay the foundation of the earth and to say to Zion: You are My people” (Isaiah 51:16). “The earth was emptiness and disorder” – that indicates [the Temple] destroyed, just as it says: “I have seen the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). “God said: Let there be light” – that indicates [the Temple] being built and perfected in the future, as it says: “Arise, shine, for your light has come” (Isaiah 60:1), and it is written: “For, behold, the darkness will cover the earth, and nations, a fog; but upon you the Lord will shine and His glory will be seen upon you” (Isaiah 60:2).
Rabbi Shimon bar Yoḥai began: “There is joy for a man in the pronouncement of his mouth, and how good is a word at its time” (Proverbs 15:23). “Joy for a man [ish]” – this is the Holy One blessed be He, as it is stated: “The Lord is a warrior [ish milḥama]; the Lord is His name” (Exodus 15:3). “In the pronouncement of his mouth” – “the Lord said: Let there be light.” “And how good is a word at its time” – “God saw the light, that it was good” (Genesis 1:4).
Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the Holy One blessed be He engaged in creating His world. “And there was light” – corresponding to the book of Exodus in which Israel emerged from darkness to light. “God saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which is full of multiple halakhot. (Hence the two positive expressions: “light” and “good.”) “God distinguished between the light and the darkness” (Genesis 1:4) – corresponding to the book of Numbers, which distinguishes between those who departed from Egypt and those who entered the land. “God called the light, Day” (Genesis 1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot [just like Deuteronomy]?’ (Regarding Leviticus, the double expression indicated the multiplicity of halakhot. Why does Deuteronomy, which is just like Leviticus, not have a the double expressionof light?) He said to them: ‘In its regard, too, it said a second word.’ (The verse corresponding to Deuteronomy also contains two positive expressions, “light” and “good.”)
“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering. It is taught: The light that was created during the six days of Creation cannot illuminate by day, because it would make the orb of the sun seem dim [by comparison], nor can it [illuminate] at night, as it was created to illuminate only during the day. Where is it, then? (Since it does not illuminate the world at any time.) It was stored away, and is designated for the righteous for the future, as it is stated: “The light of the moon will be like the light of the sun and the light of the sun will be sevenfold, like the light of the seven days” (Isaiah 30:26). This is bewildering: (The verse just cited, which refers to the shining of the great light of Creation for seven days. ) “Seven [days]”? Are they not three? Is it not so, that the lights were created only on the fourth day? It is, rather, like a person who says: This and that I am preparing for the seven days of the wedding feast. (He says this even if his preparations are for only one or two of the seven days.) Rabbi Neḥemya said: These are the seven days of mourning for the righteous Methuselah, during which the Holy One blessed be He conferred extra light upon them. “God saw the light, that it was good, and God distinguished between the light and the darkness” (Genesis 1:4). “God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in Caesarea: From where is it derived that someone does not recite a blessing on the candle [at havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…and [God] distinguished [vayavdel].” Rabbi Yehuda bar Rabbi Simon said: He set it aside (Vayavdel (“He distinguished”) can also mean He set aside.) for Himself. (As it is said (Daniel 2:22): “Light dwells with Him.”) The Rabbis say: He set it aside for the righteous in the World to Come. This is analogous to a king who had a fine portion of food and set it aside for his son. “God called the light, Day, and to the darkness He called Night. It was evening and it was morning, one day” (Genesis 1:5). Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the literal sense. (Unlike the previous explanations.) This is analogous to a king who had two commanders, one to be in charge by day and one to be in charge by night. They were arguing with one another. This one said: ‘I will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second one, he said to him: ‘So-and-so, the night will be your realm.’ So, too, “God called the light, Day” (This can also be translated: “God called out to the light: Day [will be your realm].”) – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” – He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One blessed be He says to Job: “In all your days, have you commanded the morning and apprised darkness of its place?” (Job 38:12) – have you informed it of its place, where it is? This was a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace [between them]. “God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never associates His name with the bad, but only with the good. “God called the light, Day and to the darkness God called night” is not written here, but rather, “to the darkness He called night.” (Regarding darkness, the pronoun “He” is used instead of God’s name.)
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” (Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.?) – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. (The creations on the first day were more significant than the others, and in that sense it is unique.) Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. (It was the only day on which God was truly “one,” as on the second days there were already angels.) This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; (This is what God did on the second day (Genesis 1:6–7).) He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
“He commanded the one in charge of his house, saying: Fill the men's sacks with food, as much as they are able to carry, and place each man's silver at the opening of his sack” (Genesis 44:1). “And place my goblet, the silver goblet, at the opening of the sack of the youngest, and the silver of his purchase of the grain. He did in accordance with the statement that Joseph had spoken” (Genesis 44:2). “Morning broke, and the men were dispatched, they and their donkeys” (Genesis 44:3). “He commanded the one in charge of his house…Morning broke...” Rabbi Levi said: There was an incident in the South (In the land of Judah.) regarding a certain innkeeper, who would rise and don his garments at night and he would say to those who were there: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ They would go out, robbers would meet them and plunder them, and they would come and divide [the spoils] with him. One time, Rabbi Meir went and was received there. [The innkeeper] arose and donned his garments and he said to him: ‘Arise and go on your way, as I will arrange a caravan to accompany you.’ He said to him: ‘I have a brother, and I am sitting and waiting for him.’ He said to him: ‘Where is he?’ He said to him: ‘In the synagogue.’ He said to him: ‘What is his name? I will go and call him.’ He said to him: ‘Ki tov.’ That entire night, that innkeeper shouted at the entrance of the synagogue: ‘Ki tov, Ki tov,’ but no one answered him. In the morning, Rabbi Meir rose and bridled his donkey in order to depart. The innkeeper said to him: ‘Where is that brother of whom you spoke?’ He said to him: ‘He has arrived: “God saw the light, that it was good [ki tov]”’ (Genesis 1:4).
R. Joshua b. Levi said: "One who sees the letter Teth in his dream, it is a good omen for him." Why so? Because the first time this letter is used in the Scripture is in the word Tob (good) [Gen. 1, 4] And God saw the light, that it was good (tob)." Another thing said R. Joshua b. Levi: "One who sees a funeral in a dream, it means that he was spared by heaven [and was not punished]. This, however, refers only to when he saw the word funeral written [but not the actual procession]."
(Ex. 2, 2) And the woman conceived and bore a son; and when she saw him that he was a goodly child. We are taught that R. Maier says: "His name was Tob [good]." R. Juda said: "Tubial was his name." R. Nachemia says: "Hagon (worthy to prophecy) was his name." Acherim says: "He was born circumsized." The sages, however, say [that his goodness was recognized] when Moses was born the house was filled with light; for it is written here And when she saw that he was tob (a goodly child) and it is also written (Gen. 1, 4) And God saw the light that it was Tob (good). (Ex. 2, 2) She hid him three months. [Why three months]? Because the Egyptians counted nine months from the time she was remarried, but Moses was born within less than seven months. (Ib., ib. 3) And when she could no longer hide him. Why was she not able to hide him any longer? Because whenever the Egyptians would hear that a woman was about to give birth, they would fetch another infant there and make it cry in order that the newly born child should hear it and cry with it, as it is written (Song of songs 2:15) Seize for us the foxes, the little foxes that injure the vineyards.
R. Elazar said again: "Even for the sake of one righteous man the whole world was created, as it is written (Gen. 1, 4) And God saw the light, that it was good. And good refers only to a just man, since it is said (Is. 3, 10) Say to the just, that he is good." R. Elazar said again: "Whoever forgots some of his studies, causes exile to his cliildren, as it is said (Hos. 4, 6) As thou hast forgotten the law of thy God, so will I myself also forget thy children." R. Abaha said: "He will be removed from his high station, as it is said (Ib.) Because thou hast rejected knowledge, so will I also reject thee from officiating before me."
"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G–d saw the light ki tov" ("that it was good").
(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman: (Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37.) Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature? (Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3.) Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13): (Sifra, ad loc.; Sanh. 100a.) AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred. (Cf. Gen. R. 8:1).) Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth? (See ySheq. 6:2 (50a); yTaan. 1:2 (64a).) Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.
(Numb. 16:1:) NOW KORAH < … > TOOK. he took his prayer shawl, when he went to get counsel from his wife. (Tanh., Numb.5:3; Numb.R. 18:4.) When the Holy One said (in Numb. 8:6–7): TAKE THE LEVITES FROM AMONG THE CHILDREN OF ISRAEL AND PURIFY THEM. NOW THIS IS WHAT YOU SHALL DO FOR THEM TO PURIFY THEM …, AND HAVE THEM PASS A RAZOR OVER ALL OF THEIR FLESH. He immediately did so to Korah. He began to go around all Israel, but they did not recognize him. They said to him: Who did this to you? He told them: Moses. And not only that but taking me by my hands and by my feet, they waved me (like an offering). Then he said to me: See, you are purified. Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting. The enemies of Moses immediately began to incite Israel against him. So they said: Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe (See Ter. 4:1.) ; the priest has twenty-four priestly gifts! (See THal. 2:7-10 for a listing.) Immediately (in Numb. 16:3) THEY GATHERED TOGETHER AGAINST MOSES AND AGAINST AARON, AND THEY SAID UNTO THEM: YOU HAVE GONE TOO FAR (RB), FOR ALL THE CONGREGATION ARE HOLY, EVERY ONE OF THEM, AND THE LORD IS IN THE MIDST OF THEM. SO WHY DO YOU ELEVATE YOURSELVES OVER THE COMMUNITY OF THE LORD? R. Levi said: At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron): You have increased (rt.: RBH) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die. (As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.)) Now they wished to stone him; therefore (according to vs. 4), WHEN MOSES HEARD THIS, HE FELL ON HIS FACE. Moses said to them: I do not desire kingship, nor does Aaron high priesthood. Thus it is stated (in vs. 11): AND AS FOR AARON, WHAT IS HE THAT YOU SHOULD MURMUR AGAINST HIM? Moses said to the Holy One: Sovereign of the world, did you not command me thus (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF ? Now they have arisen against us to kill us. He said to him (in Numb. 16:5): IN THE MORNING THE LORD WILL MAKE KNOWN {From where?} [What does this mean?] R. Nathan said: The Holy One said: If all the magicians of the world gathered together and tried to turn the morning into the evening, they would be unable ; but just as I separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him as most holy. Immediately (in Numb. 16:12): THEN MOSES SENT TO SUMMON DATHAN AND ABIRAM, SONS OF ELIAB, BUT THEY SAID: WE WILL NOT COME UP. "We will not go" or "We will not come" is not written here, but WE WILL NOT COME UP. (Prov. 18:17:) A FOOL's MOUTH IS HIS RUIN! They opened their mouth about descending by saying that ascent was not for them. Just as they spoke, so did they die (according to Numb. 16:33): SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. Moses said: In as much as they did not want to come , I shall go to them. Perhaps they will be ashamed and repent. It is so stated (in Numb. 16:25): THEN MOSES AROSE AND WENT UNTO DATHAN AND ABIRAM. When they saw him they began to reproach and revile , as stated (in vs. 27): AND DATHAN AND ABIRAM CAME OUT STANDING (rt.: NTsB). Does one go out sitting, kneeling, or lying prostrate? (The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning.) It is simply that they went out reproaching and reviling . Going out and standing upright (rt.: YTsB) is mentioned here. Now going out and standing upright (rt.: NTsB) is mentioned below in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16): AND THERE WENT OUT A CHAMPION THE COMMON DEATH OF EVERY PERSON…. AND THE EARTH OPENED ITS MOUTH …. Come and see how harmful dissension must be! Whenever anyone foments dissension, the Holy One eradicates his memory. Thus it is stated (in Numb. 16:35): AND A FIRE WENT FORTH FROM THE LORD AND CONSUMED THE TWO HUNDRED AND FIFTY MEN . R. Berekhyah said: How harmful dissension must be! An emissary of the court on high only imposes a penalty (QNS; cf. Lat.: censere, which can mean “to tax.”) from the age of twenty years, while the court below from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33): SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. It is therefore stated (Numb. 16:1): NOW KORAH < … > TOOK.
(Numb. 16:1:) “Now Korah […] took.” [What] he took [was] his prayer shawl and he went to get counsel from his wife. (Numb. R. 18:4.) When the Holy One, blessed be He, said (in Numb. 8:6–7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them [… and have them pass a razor over all of their flesh].” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe (See Ter. 4:1.) ; the priest has twenty-four priestly gifts!” (See THal. 2:7-10 for a listing.) Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, ‘You have gone too far (rb), for all the congregation are holy, every one of them, and the Lord is in the midst of them; so why do you elevate yourselves over the community of the Lord?’” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.’” (As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.)) Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who [belong to Him…].” What does “morning” mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of Egypt gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon [Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17:) “A fool's mouth is his ruin!” They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate? (The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning.) It is simply that it is to teach that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case, (The cursing and blaspheming is specifically mentioned in I Sam.17:8-10.) so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” And it is also written (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty (QNS; cf. Lat.: censere, which can mean “to tax.”) [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”
(Numb. 16:5:) “In the morning [the Lord will make known those who belong to him].” What reason did he have for saying, “In the morning He will make known?” (Numb. R. 18:7.) Moses said, “Perhaps they said this thing because they had been excessively eating and drinking.” He therefore said, “In the morning.” Perhaps between now and then they will repent. He said to them, “I have no authority to enter [the tabernacle] now. Even though there is no eating and no drinking, it is simply because of us [that we are forbidden to enter] as we have taken food and drink.” Another interpretation (of Numb. 16:5), “In the morning.” Moses said, “The Holy One, blessed be He, has distinguished boundaries for those in His world. Can you confuse morning with evening? And that is what is written in the beginning (in Gen. 1:5), ‘There was evening and there was morning.’ And (in vs. 4) ‘God separated the light and the darkness,’ for its use in the world. And just as he made a separation between the light and the darkness, so did he separate Israel from the nations, [as stated] (in Lev. 20:26), ‘I have separated you from the [other] peoples to be Mine.’ So also did he separate Aaron, as stated (in I Chron. 23:13), ‘Aaron was separated to consecrate the most holy things.’ If you can confuse those distinctions in which he made a separation between the day and the night, you may be able to nullify this.” For this reason he said to them (in Numb. 16:5), “In the morning the Lord will make known [those who belong to Him].” Such a one is already designated; (according to ibid., end) “the one whom He will choose He will have draw near unto Him.” (Numb. 16:6:) “Do this; take censers, [Korah and all his company].” What was his reason for saying this to them? (Numb. R. 18:8.) He said to them, “In the religions of the nations there are many laws, (NYMWSYN. Gk.: nomoi.) and they do not all assemble in one house. Now as for us, we only have one God, one Torah, one justice, one altar, and one high priest; but you two hundred and fifty men are [yet all] seeking high priesthood! I also am willing in this regard.” (Numb. 16:11:) “Therefore you and all your company” have come together against the Lord. (Numb. 16:6 -7:) “Do this, take censers. And place fire in them.” Here you have a ministry more precious than all the others. It is the incense, the most precious of the sacrifices. But a deadly poison had been put within it, through which Nadab and Abihu were burned. He therefore warned them (in vs. 7, cont.), “then it shall come to pass that the man whom the Lord chooses is the holy one,” And do we not know that the one that the Lord chooses is the holy one? It is simply that Moses said to them, “See, I am telling you that you are not to incur guilt on your two hundred and fifty souls, because when you sacrifice, [only] the one to be chosen from among you shall come out alive, and all [the rest] of you shall perish.” (Numb. 16:7:) “You Levites have gone too far!” See, I have told you a great thing! Were they not fools, in that when he gave them this warning, they took it upon themselves to offer sacrifice? They had sinned against their own lives, as stated (in Numb. 17:3), “The censers of these who have sinned at the cost of their lives.” Now since Korah was a clever man, how did he see fit to commit this folly? It is simply that his eyes misled him. He foresaw a great lineage stemming from himself, [e.g.,] Samuel, who was the equivalent of Moses and Aaron, as stated (in Ps. 99:6), “Moses and Aaron among his priests, and Samuel among those who call His name.” Moreover, the twenty-four [Levitical] shifts would stem from his descendants, all of whom would prophesy by the holy spirit, as stated (in I Chron. 25:5), “All these were sons of Heman, (A descendant of Korah.) the king's seer in matters pertaining to God for his greater glory.” He said, “Is it possible that, when this greatness is going to stem from me, I should perish?” But he did not foresee correctly, since his children would repent, and those [great ones] would stem from them. But Moses did foresee well. He therefore participated on this assumption, when he heard from the mouth of Moses that they all would perish, but one would escape, as stated (Numb. 16:7) “then it shall come to pass that the man whom the Lord chooses is the holy one.”
And he sent Judah before him (Gen. 46:28). May our master teach us: When is the blessing over the light offered at the expiration of the Sabbath? Thus do our masters teach us: The blessing over the light (i.e., the Havdalah ceremony) is not pronounced until one benefits from the light (for reading). Whence do we learn this? From the Holy One Himself, blessed be He, as is said: And God saw that the light was good (Gen. 1:4). After that Scripture states: And God divided the light from the darkness (ibid.). R. Ze’era the son of Abahu said: Thus we learn that we do not bless the light at the expiration of the Sabbath until one can benefit from the light.
"To David: The Lord is my light and my salvation, whom shall I fear? This is what is written (Isaiah 10:17): "And the light of Israel will become a fire, and his Holy One a flame." In the custom of the world, people light a candle with their own matches. One might say that so-and-so who loves me will use my light, and so-and-so who hates me will not use my light. But everyone uses the light. However, the Holy One, blessed be He, is not like that. Rather, "And the light of Israel will become a fire, and his Holy One a flame." The righteous will see, and the wicked will not. This was already demonstrated in Egypt (Exodus 10:23): "But for all the children of Israel there was light." (ibid 13:21) "And the Lord went before them by day." And it is said (ibid 14:20) "And he gave light to them in the night." And it is said (Micah 7:8) "When I sit in darkness, the Lord will be a light unto me." Therefore it is said, "The Lord is my light and my salvation." (Psalms 27:1) And it is said (ibid 43:3) "Send forth your light and your truth." (And an example for the future is said) "God created the light which is hidden away for the righteous to use in the future." (Proverbs 13:9) "The light of the righteous rejoices." And it is said (Genesis 1:4) "And God saw the light, that it was good." Rabbi Yehuda, son of Rabbi Simon, said, "God separated the light for Himself, as it were." A parable: A king who saw a beautiful garment and said, "This is mine." Similarly, when God created the world, He said, "No creature can use it except for me." And thus it is said (Daniel 2:22) "And with Him is light." Rabbi Avin said, "God took it and wrapped Himself in it like a garment, and He brightened the world with its radiance." And this is what is written (Psalms 104:2) "He wraps Himself in light as with a garment." The Rabbis said, "He separated it for Himself in order to give it to the righteous in the future." A parable: A king who had a beautiful garment and said, "This is for my son." And thus it is said (Psalms 97:11) "Light is sown for the righteous." David said before the Lord, "Master of the Universe, when will the Messiah come?" He said to him, "When the end comes and Jerusalem is built, then I will bring him." "And upon you, the Lord will shine. And if you wonder about this matter, the Holy One, blessed be He, has already shown an example to Israel, as it is stated (Exodus 14:20), 'And there was a cloud and darkness.' If there was a cloud, why was there darkness? And if there was darkness, why was there a cloud? Rabbi Hoshaya said, 'There were two faces to the cloud; for Israel, it was light, and for Egypt, it was darkness.' David said, 'I sing about that light, as it is said, "The Lord is my light and my salvation" (Psalm 27:1).' This is why the verse says (Psalm 119:105), 'Your word is a lamp unto my feet.' Why are the wicked compared to darkness? It is like someone who walks in the dark of night and stumbles upon a stone and falls. Then he reaches a thorn and falls into it. As it is said (Proverbs 4:19), 'The way of the wicked is like darkness; they know not at what they stumble.' Why are the righteous compared to light? It is like someone who walks with a torch in his hand. When he reaches a stone, he guards himself so as not to stumble. When he reaches a thorn, he guards himself so as not to fall into it. Thus, David said, 'When I come to desecrate the Sabbath, the Torah enlightens me, as it is said (Deuteronomy 5:12), "Keep the Sabbath day holy." When I come to commit adultery, the Torah enlightens me, as it is said (Leviticus 20:10), "The adulterer and adulteress shall surely be put to death." This is what is meant by the verse (Psalm 119:105), 'Your word is a lamp unto my feet.' Another interpretation: If we say 'lamp,' why do we say 'light?' And if we say 'light,' why do we say 'lamp?' David said, 'When I begin to study the Torah, I start with a little, and they flow from me. And when I enter into it, many gates open up for me.' Therefore, it is said, 'Your word is a lamp unto my feet, and a light unto my path' (Psalm 119:105)."
“The woman conceived and bore a son; she saw that he was good and she hid him for three months” (Exodus 2:2). “The woman conceived and bore a son” – Rabbi Yehuda said: Her birth is juxtaposed with her conception; just as her conception was painless, so too, her birth was painless. From here it is derived that righteous women were not included in the verdict of Eve. “She saw that he was good [tov].” It was taught that Rabbi Meir says: His name was Tov. Rabbi Yoshiya says: His name was Toviya. Rabbi Yehuda says: He was fit for prophecy. Others say: He was born circumcised. The Rabbis say: At the moment that Moses was born, the entire house was illuminated; here it is written: “She saw that he was good [tov].” There it is written: “God saw the light, that it was good [tov]” (Genesis 1:4). “She hid him for three months” because the Egyptians counted only from the moment that he remarried her, but she had already been three months pregnant from the outset. “She was no longer able to hide him, and she took for him a wicker basket and coated it with clay and with pitch; she placed the child in it and placed it among the reeds on the bank of the Nile” (Exodus 2:3). “She was no longer able to hide him” (Exodus 2:3). Why? It is because the Egyptians were going into each and every house in which they thought that a baby had been born, and would take a small Egyptian baby there and would cause him to cry, so that the Israelite baby would hear his voice and cry with him. That is what is written: “Catch us foxes, little foxes [that ruin vineyards…]” (Song of Songs 2:15). (The verse may also be translated: “The foxes held little foxes against us in order to ruin the vineyard,” and the midrash takes it in that sense. The Egyptians are compared to foxes because they are sly as foxes, and Israel is compared to a vineyard. )
“You shall craft the boards for the Tabernacle of acacia wood, standing upright” (Exodus 26:15). “You shall craft the boards for the Tabernacle” (Exodus 26:15). That is what is written: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). There were many creations that the Holy One blessed be He created in His world, that the world was not fit to utilize, so the Holy One blessed be He concealed them from the world. What is [an example of] this? The light that was created on the first day, as Rabbi Yehuda bar Simon said: By the light that the Holy One blessed be He created on the first day, a person could gaze and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh, the generation of the Flood, and the generation of the Dispersion would be corrupt, He rose and concealed it from them, as it is stated: “He prevented light from the wicked” (Job 38:15). For whom did He conceal it? For the righteous in the future, as it is stated: “God saw the light, that it was good” (Genesis 1:4). What is “that it was good”? That its light was suitable for the world, and was not harmful like this sun. (The light created on the first day would never shine too brightly or create heat too great for a person to bear. ) Where did He conceal it? In the Garden of Eden, as it is stated: “Light is sown for the righteous” (Psalms 97:11). (Since sowing is done in a garden, this alludes to the fact that God concealed the light in the Garden of Eden (Maharzu; Rabbi David Luria). ) There were many creations that the Holy One blessed be He created in the world that the world was not fit to utilize and were fit to be concealed, but they were not concealed, in deference to the Holy One blessed be He. What is [an example of] this? Gold. Rabbi Abahu said: The Holy One blessed be He imparted great goodness to the world through gold. A person changes one gold piece and thereby covers several expenditures, as it is stated: “The gold of that land is good” (Genesis 2:12). Its goodness is when it is in his house and its goodness is when it accompanies him on the way. (Gold is convenient to store at home because of its value and the fact that it lasts for a long time without decay. It is also convenient to carry on one’s travels because one can take along a significant sum without having to carry a large, heavy quantity. ) Rabbi Shimon ben Lakish said: The world was not fit to utilize gold. Why was it created? For the Tabernacle and for the Temple, as it is stated: “The gold of that land is good,” just as it says: “That good mountain and the Lebanon” (Deuteronomy 3:25). (“The good mountain” is understood as a reference to Jerusalem, and “the Lebanon” is understood as a reference to the Temple (see Sifrei VaEtḥanan 25).) There were seven types of gold in the Temple: Good gold, pure gold, Shaḥut gold, Sagur gold, refined gold, Parvayim gold, and Mufaz gold. Good gold, in its plain sense. Pure, in that they would place it in a crucible and none of it would be missing. Shaḥut gold, as it was stretched like a thread [ḥut], and they would smear it like wax that is placed on a ledger. Sagur gold, as it would close [soger] all the gold merchants who were there. (When this type of gold was being sold, gold merchants who were selling other types of gold would have to close up shop because they could not compete with its brilliance.) Refined gold, they would overlay the walls [of the Temple] with it. But isn’t it written: “Seven thousand talents of refined silver, to overlay the walls of the houses”? (I Chronicles 29:4). Why do they call it silver [kesef]? Because it would shame [makhsif] all the gold that was there. Mufaz gold, Rabbi Patriki, brother of Rabbi Derosai, says: It is because it resembled sulfur that is ignited with fire. (The fire is very bright gold [paz].) Parvayim gold, Rabbi Shimon ben Lakish said: Because it resembles the blood of bulls. Some say, because it would produce fruits [perot]. (When Solomon built the Temple he fashioned golden trees that would produce fruits which were used to fund Temple maintenance (see Yoma 21b; Shir HaShirim Rabba 3:8:3).) The cedars, too, were fit to be concealed, but were not concealed. Rabbi Ḥanina said: The world was not fit to utilize cedars. They were created only for the Tabernacle and for the Temple, as it is stated: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). Lebanon is nothing other than the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: They are twenty-four species of cedars, but there are only seven that are more outstanding than all of them, as it is stated: “I will put cedar, acacia, myrtle and pine trees [in the wilderness; I will place juniper, ash and boxwood together in the desert]” (Isaiah 41:19). Why were they not concealed? Because the Holy One blessed be He foresaw that [Israel] was destined to perform with them the labor of the Tabernacle, in the place where the Divine Presence was destined to dwell, as it is stated: “That birds will nest there” (Psalms 104:17). Does it enter your mind that birds would nest there? It is, rather, the birds that the priest would slaughter and sacrifice in the Temple. What is, “the stork has its home in the junipers”? (Psalms 104:17). Is the home of a stork in cedars? What is a stork [ḥasida]? This is the High Priest, as it is stated: “Your Tumin and Your Urim for Your pious one [ḥasidekha]” (Deuteronomy 33:8).
The luminaries, מאורות, were created on the first day, the intention being to provide light for a universe which had not yet been formed. No doubt, G–d had revealed to Earth the secret that these luminaries would be hidden later on, that a different light would be hung in the sky to provide light on earth. This is what is described in the Torah's report of the fourth day of Creation. The power of negative forces in this world, known as קליפות, is due to the diminution of the power of the original luminaries. This situation will continue through to the messianic age. In the present world the קליפה always precedes the fruit, even in the sequence in which man's children were born.
G–d realized immediately (remember that the word in the Midrash used for this is ראה) that the kind of people whose souls (spiritual capacity) are of a lower order, seeing that they are further removed from the שרש, would not be able to survive for long in a universe that was based solely on the attribute of Justice. The word ראה implies a situation of גלוי, that something had already been revealed, was no longer in a realm hidden from all but the highest בני עליה.
The expression הבדלו, "become separate!" which Moses used in 16,21, also alludes to the "separation" of waters that took place during the second day of Creation (Genesis 1,7). "Separations" are indications of creational activity. Originally, all of Creation had been for the sake of "Adam". Since Adam however, grew apart from G–d, Aaron was brought "close to G–d" in his place when he became the High Priest. We have explained all this based on the Midrash in our commentary on the portions that comprise תורת כהנים.
To get back to the puzzling discussion in Baba Kama 54. Rabbi Chiya bar Abba understood the question of Rabbi Chanina ben Agil as a twofold one. If he would give one kind of answer this would raise a new problem. If he gave the other answer it would also result in a further question. If the mention of "good" in 5,16, i.e. in the second set of the tablets, referred to "good" in the World to Come, this kind of "good" should have been mentioned in the first set of the tablets. If, on the other hand, the word ייטב in 5,16 refers to the good to be experienced in this world and it is therefore logical that it was omitted in the first set of tablets since these tablets represented the entire Torah [and we do not expect reward for Torah observance in this world Ed.], it should also have been omitted from the text of the second set of tablets. Rabbi Chiya replied that before assuming glibly that what was written in the second set of tablets referred to a "true good," one must first establish if that indeed is what the word ייטב in 5,16 is all about. He added that he himself had another query to which he did not have the answer, namely the exact meaning of "true good," הטוב האמיתי. He meant that he did not know whether to understand the word ייטב in 5,16 as being spelled with the vowel שורוק and thereby referring to the "hidden" good, or whether it was spelled with the vowel חולם and referred to manifest "good." In the latter case the question why it was not written in the first set of tablets is much stronger. If the only reason it was left out from the text of the first set of tablets was because it was in a domain which no human eye has ever beheld, then the very need to give the Jewish people a second set of tablets had itself removed such "good" even further from any human eye due to the sin of the golden calf. It should therefore certainly not have been written on the second set of tablets at all. This is why Rabbi Chiya sent the questioner to Rabbi Tanchum. Eventually the response was received that it had been foreseen that the first set of tablets would be smashed. What this meant was that there was both a נגלה, revealed, and a נסתר, hidden element in the tablets. The tablets i.e. the material, represented the נגלה aspect, whereas the letters i.e. the spiritual part, represented the נסתר aspect of the Ten Commandments. Our sages (Pesachim 87) are on record that when Moses smashed the tablets the letters "flew away." These letters were then stored in the Celestial Regions together with other things which are all "good." At the beginning of Creation, when G–d had created light and had surveyed His activity (Genesis 1,4), He described the light as "good." At that point there was only a single טוב, i.e. it was כולו טוב. G–d then took a look at what the wicked would do in the future and He decided to hide this "good" for a future when the wicked would no longer be active. This original light had returned to earth at the time of מתן תורה, but when the Jewish people committed the sin of the golden calf Moses broke the tablets as a sign that the recently restored original light was once more being withdrawn. There will come a future, however, when this light will be restored and the world will then qualify for the description כולו טוב, totally, absolutely good. The word "good" appears as part of the text of the second tablets then to serve as a beacon of hope for us of this future we can still look forward to. Had the word appeared first on the first set of tablets and been smashed, the impression might have been created that there would never again be a return to the idyllic state of affairs at the time G–d had created the absolute good, i.e. the original light. The absolute "good" is an allusion to the Unity of the Creator; were one to believe that there would not be a future of "absolute good," this would be tantamount to giving up on G–d's great Name ever becoming manifest again. This concludes our "overview" of the three great gifts we have received from G–d. Now let us turn to the details of these gifts.
For your love is better [tovim] than wine: The phrase “is better” [tovim] refers to the outpouring and amplification of that clear light, which divides and shines in all directions. (The word tovim is plural: your love is an improvement upon the wine of ḥokhmah, as it flows in multiple directions.) As it says: “when Aaron lights [behetivo] the lamps” [Exod. 30:8]—which the Aramaic translation renders as “kindles.” Such also is the meaning of “God saw that the light was good” [Gen. 1:4]. (“Goodness” is the ongoing flow of light from lamp to lamp, the ceaseless flow of divine life, through the sefirot and into the world.)
It is true that the light of a clearly defined law is sweet, even for those who do not know the reason for the decision or its source. It is indeed pleasant for the eyes to feel the sun, the source of the light, (Eccl. 11:7: “Sweet is the light, and it is good for the eyes to behold the sun.” The word ro’eh, usually translated as “see,” can also mean “experience” or “benefit from.” See Ibn Ezra ad loc. and Ex. 20:15.) just as it is beneficial for the ears to hear the pleasant sounds of music. (One can feel and appreciate the sun just as one can appreciate music without seeing the instruments.) Nevertheless, people insist on feasting their eyes by viewing the countenance of that form [the sun, thereby recognizing and understanding the source of the light]. (The Netziv is using the example of staring at the sun as a metaphor for studying the sources of laws. The Torah’s statement, “And God saw that the light was good” (Gen. 1:4), means that God had created man with an intellect whose capability for comprehension is greatly enhanced when he actually sees or experiences that which he is studying. Similarly, when the sources of the Torah laws are “seen” – in other words, understood – his understanding of these concepts is greatly enhanced. See Ha’amek Davar on Gen. 1:4 and the Netziv’s Introduction to Ha’amek Davar on The Book of Leviticus.)
And she saw that he was good. That the house was filled with light, as it says "And God saw the light, that it was good" (Bereishit 1:4). And for this reason she hid him, because she was scared that the Mitzrim would see this light, and through the light see the boy also. For this reason she hid him more than all the other boys [were hidden]. And further, [she worried] that they would sense through the excess of light that this [boy] was the redeemer who would bring "from darkness to light, and from subjugation to redemption" (Siddur Ashkenaz, petitionary prayer before returning the Torah to the Ark on a weekday). And perhaps she thought that the light was created with him in order for her to learn from it to conceal him, just like the Original Light which was stored away for the righteous in the future to come (see Rashi on Bereishit 1:14).
King Solomon compared the soul of a righteous person to אור, “a great light,” seeing that the soul provides spiritual light. It is derived directly from the celestial throne of glory. This light is not a derivative, but originates with G’d’s essence. By contrast, Solomon compared the soul of the wicked to a lamp, suggesting that it is merely a derivative, has no staying power of its own. It depends on oil and wick to keep it going. It is not a “self-starter.” As soon as either the oil supply fails or the wick develops some problem, the lamp is extinguished, i.e. the person dies. In other words, the body serves as the oil and wick of the soul of the wicked and it cannot survive the failure of his body. The reason is that the soul of the wicked does not derive his joy except from matters innately related to his body Although, technically speaking, a soul does not die, the punishment such a soul experiences may be far worse than death (compare author on Leviticus 18,29). Seeing the wicked person did not pursue the path of light but the path of darkness, the attribute of darkness will be applied to him. This is a kind of destruction of the soul, an ongoing process involving unending painful afflictions. Solomon stated this explicitly when he said in Proverbs 11,7: “when a wicked man dies his hopes perish.” Note that he did not say במות רשע, “when the wicked dies,” but במות אדם רשע, “when a wicked man dies.” The word אדם is meant to alert us that anyone who patterns his life after the attractions provided by what is earthly, אדמה, is considered a wicked individual. This is why, at the time of his death, he loses all the things he put his hopes in. After all, his hopes had focused only on matters of the body. He had not displayed any interest in matters spiritual, matters which should have been the prime concern of his soul. The word ידעך “will be extinguished,” is most appropriate to describe the demise of such a soul as it implies the cessation of light and constitutes the punishment of the sinful soul. We may consider that the word דעיכה does not describe a total extinction of light but rather that the soul in question no longer experiences the amount of light which would be appropriate for it. We find the word used in Job 18,5 where Bildod speaks of the light of the wicked failing, (ידעך), “in that the flame of his fire does not shine.” In other words the meaning of that word is not exactly the same as כבוי, which would be a total extinction of the light. Isaiah 43,17 supports our point. The prophet says: ישכבו בל יקומו דעכו, כפשתה כבו, “they lay down to rise no more as they were extinguished; quenched like a wick.” It appears that the prophet speaks of two successive stages of light going out, the last stage כבו being the absolute extinction of any light. However, in lauding the virtues of the righteous, Solomon mentions the word ישמח, “rejoice.” The righteous rejoices with the reward he receives for his righteousness. The expression שמחה is invariably applied to spiritual enjoyment due to the soul having attained new dimensions of Holy Spirit. Examples of such in Scripture are found in Psalms 104,31, ישמח ה' במעשיו, ”may the Lord rejoice in His works.” Another such example is found in Psalms 104,34 אנכי אשמח בו, “I will rejoice in Him (the Lord).” Seeing that the righteous serve the Lord joyfully while they are on earth they will enjoy an added degree of joy in the hereafter. There is yet another reason why Solomon compared the soul of the righteous to light; the reason is that the souls were created on the first of the six days of creation simultaneously with the original light. (Compare author’s commentary on Genesis 1,4). There is a specific verse speaking about the souls in Chronicles I 4,23: ”These were the potters who dwelled at Netaim and Gederah; they dwelled in the king’s service.” (According to Bereshit Rabbah 8,6 the reference is to the souls of the righteous in the proximity of the King of Kings, the Lord). These souls were meant to benefit from this light which was created on the first day. In that particular passage in Genesis the Torah spoke of five different categories of light; we also find the נפש, “soul” appearing under five different names they are: רוח, נשמה, נפש, חיה, יחידה. Concerning this relationship between light and soul, David said in Psalms 119,130: פתח דבריך יאיר מבין פתיים, “the words You inscribe give light and understanding to the simple;” our sages in Bereshit Rabbah 3,1 comment on this verse that the opening words of the verse i.e. פתח דברים mean that as soon as G’d opened His mouth light came forth. The message is that as soon as “G‘d opens His mouth,” illumination, wisdom emerges. When the Torah writes; “G’d said let there be light, and there was light,” the meaning is that that this light came forth from the original darkness. It was quite unlike light produced by man. When man produces light he lights one candle from another, i.e. he adds light from an existing source of light. This matter is clear from the Torah’s description that there was only darkness over the entire expanse of the “deep” (Genesis 1,2). Job 12,22 confirms this state of affairs; “He draws mysteries out of the darkness and brings obscurities to light.” Another verse along the same lines is found in Daniel 2,22: הוא גלא עמיקתא ומסתרתא ידע מה בחשוכא ונהירא עמה שרא, “He reveals deep and hidden things, knows what is in the darkness, and light dwells within Him.” The word עמיקתא, “hidden things,” are understood by our sages as a reference to the מעשה מרכבה, “the mystical dimensions of what goes on in the celestial regions.” The word וסתרתא, on the other hand, refers to the mysteries of the process of creation. Seeing that G’d produced light out of darkness, it is quite clear that He does not need man-made light (such as supplied by the Menorah in the Tabernacle). In Psalms 139,12 David spelled this out when he said: ”darkness is not dark for You; night is as light as day; darkness and light are the same.” [the author quotes more such verses which I omitted. Ed.] Although we have seen that G’d is certainly not in any need of light supplied by man He legislated that the Tabernacle, His residence, be lit up internally by means of the lampstand, מנורה.
יזבחו לשדים לא אלו-ה, “they would slaughter to demons, non-deities.” These possess no power at all; (unlike celestial constellations). אלוהים לא ידעום, “gods which they did not even know of as such.” These so-called deities were not even on a par with angels, disembodied spirits which had been created prior to the 6 days of creation, or on the second day of the creation, or on the fifth day (compare author on Genesis 1,4) חדשים מקרוב באו, “new ones, recently arrived!” Creatures which are more recent than man. A reference to the mortality of demons equaling the mortality of man. לא שערום אבותיכם, “beings which were unable to inspire fear in your fathers.” Another meaning of the line, “new ones, recently arrived.” The line is a reference to the theology in question, i.e. something the Jews had learned recently, such as when they were in Egypt. The Egyptians were already familiar with that cult.
ותרא אותו כי טוב הוא, “she saw that he was good.” According to the plain meaning of the text the words “that he was good” mean that he was a handsome baby. Even if he had been ugly, in the eyes of his mother he would have appeared beautiful and she would have protected him against all dangers and have hidden him. Seeing this is a psychological fact of life, there was no need for the Torah to tell us that in the eyes of his mother the baby looked “good.” It follows that the Torah wished to inform us of something else. According to Shemot Rabbah 1,20 the word טוב means that Moses was born without a foreskin. The sages add that seeing the whole house was filled with light after Moses was born his parents considered this a good omen, i.e. he was “good.” The first time the adjective good was used as a noun was in Genesis 1,4 when G’d had created light and had satisfied Himself that it was something “good.” Our sages also comment that Adam who had been constructed by G’d Himself, (not a mother of flesh an blood) had also not had a foreskin. “Good” then is a description of something that does not need improvement (Avotde Rabbi Nathan chapter 2).
This section adds an explanation to the putting of the blood [of the Passover-offering, mentioned above in Verse 7], i.e., that it be done with a bunch of hyssop and that it be dipped in the blood that is in the basin, (Verse 22.) which was not explicitly mentioned above but in a general way, And they shall take of the blood, etc. (Above, Verse 7.) It teaches us that every undefined “taking” prescribed in the Torah must be with “a bunch,” (Thus, in the case of the Red Heifer where the verse says, And the priest shall take cedar-wood, and hyssop, and scarlet (Numbers 19:6) it means a bunch of cedar-wood and hyssop tied with scarlet (Parah 3:10).) and that all “taking” of the blood [prescribed in the Torah] must be in a vessel, (Thus, when Scripture says, And the priest that is anointed shall take of the blood (Leviticus 4:5), it means of the blood that is in the vessel.) as our Rabbis have explained. (Mechilta here on the matter of “the bunch”. Concerning the principle of taking the blood in a vessel, I have not found a source deriving it from the verse before us. In Zebachim 97 b, it is derived from the verse, And he [Moses] put it in basins (further, 24:6).) And He further explained to them in this section, and none of you shall go out of the door of his house until the morning, (Verse 22.) for on account of it they were commanded to put the blood [of the Passover-offering] upon the lintel so that they would be protected there, just as He said, and there shall be no plague upon you to destroy you. (Above, Verse 13.) Now Rashi commented: “And none of you shall go out. This teaches us that once permission is given to the destroying angel, he does not discriminate between righteous and wicked, and night-time is the domain of the destroying messengers, as it is said, Thou makest darkness, and it is night, wherein all the beasts of the forest do creep forth.” (Psalms 104:20.) I did not understand that which Rashi said, “and night-time is the domain of the destroying messengers, as it is said, … wherein all the beasts of the forest do creep forth.” (Psalms 104:20.) Is a person forbidden on any night to go out of the door of his house until the morning, on the authority of this verse? Rather, Rashi should have said, “for on that night permission to destroy was given the angel of destruction, and therefore He warned them against it.” But the Rabbi [Rashi] did not find it correct to say so since the Holy One, blessed be He, in His Presence and in His glory, was the One who smote [the first-born]. (Hence there was nothing unique about this night as far as the destroying angel was concerned since he had no special function that night, and yet the Israelites were warned against going out of the door of their homes until the morning! It must necessarily be that night-time is the domain of the destroying messengers. Now on every other night, if a person goes out and he is harmed by them, the profaning of G-d’s Name is not entailed. But on the night of Passover, if an Israelite were to be harmed, the Egyptians would say that Moses was not a true prophet, and G-d’s Name would be profaned. Hence they were forbidden to go out from their homes.) This subject is taught in the Mechilta in another version: (Mechilta on the verse before us (Lauterbach’s edition, pp. 85-6).) “And none of you shall go out of the door of his house until the morning. This teaches us that once permission is given to the destroying angel, (“The destroying angel.” In the Mechilta: “the angel.”) he does not discriminate between righteous and wicked, as it is said, Come My people, enter into thy chambers … until the indignation be overpast. (Isaiah 26:20.) And it also says, Behold, I am against thee, and will draw forth My sword out of its sheath, and will cut off from thee the righteous and the wicked. (Ezekiel 21:8.) And it further says, And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock. (Further, 33:22.) This is to teach you (In the Mechilta: “Until the morning. This is to teach you….”) that you are to come into a place only in the daytime (Literally: “when it is good,” a reference to the verse, And G-d saw the light, that it was good (Genesis 1:4).) and leave it only in the daytime. (Literally: “when it is good,” a reference to the verse, And G-d saw the light, that it was good (Genesis 1:4).) And thus you find that the patriarchs and the prophets observed this as a custom, as it is said: And Abraham rose early in the morning; (Ibid., 22:3.) And Jacob rose up early in the morning; (Ibid., 28:18.) And Moses rose up early in the morning; (Further, 34:4.) And Joshua rose up in the morning; (Joshua 3:1.) And Samuel rose early to meet Saul in the morning. (I Samuel 15:12.) Now is it not a kal vachomer: (See above, Note 208.) If the patriarchs and the prophets, who went to carry out the will of Him by Whose word the world came into being, observed this as a custom, how much more should all other people observe it! And thus it says, Thou makest darkness, and it is night; (Psalms 104:20.) The young lions roar after their prey; (Psalms 104:21.) Thou givest it unto them, they gather it; (Ibid., Verse 28.) The sun ariseth, they slink away. (Ibid., Verse 22.) From then on, Man goeth forth unto his work, and to his labor until the evening.” (Ibid., Verse 23.) Thus far extends [the quotation from] the Beraitha. (See above, Note 208.) The purport thereof is to state that Scripture warned the Israelites in Egypt not to go out of the door of their homes on that night because the Holy One, blessed be He, was passing through Egypt like a king who passes from one place to another and whose guardsmen go before him so that people should neither meet him nor see him. This is similar to that which is said, And the Eternal my G-d shall come, and all the holy ones with Thee; (Zechariah 14:5.) and also, And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, (Further, 33:22.) i.e., to protect him [Moses] from the seraphim and the heavenly agencies. And since we find that once permission is given to the destroying angel he does not discriminate between righteous and wicked, therefore a person has no right (Thus there appears a distinction between Rashi’s explanation and that of Ramban. The conclusion drawn from Rashi’s explanation would be that “it is forbidden” to go out on any other night, as Ramban argued. According to Ramban, one has “no right” to do it, since in going against the established order of nature, he may endanger his life, and this he has no right to do.) to change from the customary way of the world and leave at night-time, since it is the time of the wild beasts when they go out for prey, and there is no way [for them] to distinguish between righteous and wicked.
AND THE ANGEL OF G-D JOURNEYED. Rabbi Abraham ibn Ezra commented that the angel of G-d is the great prince [Michael], (See Daniel 12:1.) who went in the cloud. It is to him that Scripture refers when it said, And the Eternal went before them. (Above, 13:21. See there towards the end, where Ramban mentions this explanation of Ibn Ezra, i.e., that the meaning thereof is that the angel of the Eternal went before them.) When this angel, who went before the camp of Israel, journeyed and went behind them, the pillar of cloud journeyed with him. And there was the cloud and the darkness (Verse 20.) between the camp of Egypt and the camp of Israel, but it gave light by night (Verse 20.) through the pillar of fire to Israel, as it did on other nights, in order to enable them to traverse the sea, for it was at night that they traversed it. In my opinion, that which Scripture says, And the angel of G-d journeyed, occurred at the beginning of the night. The angel of G-d, who went before the camp of Israel alludes to the Celestial Court of the Holy One, blessed be He, which is known as the attribute of justice, [which is called] (So clearly rendered by Rabbeinu Bachya (Vol. II, p. 115, in my edition).) “angel” in certain places of Scripture. It was he who dwelled in the pillar of fire and went before them by night to give them light. Therefore Scripture here mentions [not the Tetragrammaton, which indicates the attribute of mercy, but] ha’Elokim (G-d), [the name which denotes the attribute of justice]. It is possible that [the word malach (angel)] is not in a construct state [meaning “the angel of”] but instead is in apposition. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai: (The standard Mechilta, a Tannaitic commentary of the Book of Exodus, is that of Rabbi Ishmael. There is another Mechilta, that of Rabbi Shimon ben Yochai, to which Ramban refers here. To distinguish it from the other, standard, work, Ramban therefore specifies it by name. For another example, see Vol. I, p. 603. The quotation mentioned here appears in Hoffman’s edition of that work on p. 49. The essence of this particular Midrash is also found here in Rashi.) “Rabbi Yonathan the son of Yochai asked Rabbi Shimon the son of Yochai, ‘Why is it that in all places it is written, the angel of the Eternal, (E.g., Genesis 16:7 and above, 3:2.) and here it is written, the angel of ‘Elokim’ (G-d)?’ Rabbi Shimon answered him, ‘Elokim everywhere denotes “Judge” [literally: judgment], etc.’” (“The verse thus teaches us that Israel at that moment was arraigned in judgment, i.e., whether to be saved or to be destroyed with the Egyptians” (Mechilta quoted, and also mentioned in Rashi here).) The Rabbis thus alluded to that which we have said. Thus [the angel] now journeyed in the pillar of fire from before the camp of Israel and went behind them, and the pillar of cloud from before them also journeyed and stood behind them. Thus the two pillars were behind the camp of Israel. Scripture then reverts [in Verse 20] to explain that the pillar of cloud came between the camp of Egypt and the camp of Israel, that is to say, the pillar of cloud did not intervene between the pillar of fire and the camp of Israel, but rather it interposed between the camp of Egypt and the pillar of fire. (Thus the order was as follows: First came the camp of Israel, followed by the pillar of fire. After that was the pillar of cloud, followed by the camp of Egypt. The two pillars thus intervened between the two camps (Bachya).) And there was the cloud and the darkness between the two camps, with the pillar of fire giving light to Israel, even though it was behind them, because it was high, [thus illuminating the way for them to pass through the sea, as explained above.] The pillar of cloud did not obstruct the illumination from reaching them as it did to the Egyptians. This is the meaning of the verse, and it gave light by night, since the pillar of fire illuminated the night for them. This was not as on all other nights, when its function was to lead them the way, (Above, 13:21.) for on that night it did not go before them, [but instead the pillar of fire remained stationary]. This was so because if the pillar of fire would have gone before Israel as on other nights [when they journeyed], and the pillar of cloud was between the two camps, then the Israelites would have passed through the sea quickly. Consequently, the Egyptians would not have seen them, and they would not have come after them. However, now [that the pillar of fire was stationary] the Israelites walked slowly, and since there was no great distance between the camps, the Egyptians saw the camp of Israel from the midst of the cloud, and they followed them. They saw the fire out of the midst of the cloud, (“For he who sits in darkness can see light in the distance. But the Israelites did not see the Egyptians, for he who sits in an illuminated place cannot see one who sits in darkness” (Bachya).) but they were not able to approach them because of the two pillars which interposed. This is the sense of the verse, And the one [camp] came not near the other all the night. (Verse 20.) And it came to pass in the morning-watch, that the Eternal looked forth upon the host of the Egyptians through the pillar of fire and of cloud, (Verse 24.) meaning: He removed the pillar of fire from the camp of Israel, as was customary on all days, and today He put it [in a position] overlooking the camp of Egypt. It was thus between the Egyptians and the pillar of cloud which served Israel by day. (In other words, although the pillar of fire was between Israel and the pillar of cloud during the night, in the morning watch G-d took the pillar of fire and placed it between the camp of Egypt and the pillar of cloud. With the pillar of fire heating the Egyptians, they fell into confusion.) And He confounded the camp of Egypt (Verse 24.) by causing the pillar of fire to bear down upon them with its great heat reaching them, and the flame burned up the wicked. (Psalms 106:18.) Now I have already explained in the story of Creation (Genesis 1:1. See Vol. I, p. 26. There the reason is given why the element of fire is designated as choshech (darkness).) that the element of fire is called “darkness,” and the cloud and the darkness [mentioned in Verse 20] accordingly mean the pillar of fire and the pillar of cloud. To all Israel, the pillar of fire had given light because of its high position [as explained above], but now it darkened for the Egyptians, because it came together with the pillar of cloud, which caused it to darken just as the sun when covered by a cloud. Thus He did everything by means of these two pillars. This is the correct interpretation of these verses.
IT IS NOT GOOD THAT THE MAN SHOULD BE ALONE. It does not appear likely that man was created to be alone in the world and not beget children since all created beings — male and female of all flesh — were created to raise seed. The herb and trees also have their seed in them. But it is possible to say that it was in accordance with the opinion of the Rabbi who says: (Berachoth 61a. The name of the Rabbi is Yirmeyahu the son of Rabbi Elazar.) “Adam was created with two faces [i.e., male and female persons combined],” and they were so made that there should be in them an impulse causing the organs of generation to produce a generative force from male to female, or you may say “seed,” in accordance with the known controversy concerning pregnancy, (See Ramban, beginning of Seder Thazria concerning the opinion of the doctors and the Greek philosophers.) and the second face was a help to the first in the procreative process. And the Holy One, blessed be He, saw that it is good that “the help” stand facing him, and that he should see and be separated from it or joined to it at his will. This is the meaning of what He said in the verse, I will make him a helper opposite him. The meaning of the expression, it is not good, is that it cannot be said of man that “it is good” when he is alone for he will not be able to so exist. In the work of creation, “the good” means existence, as I have explained on the text, And G-d saw that it was good. (Above, 1:10.)
והקריב AND HE WILL BRING them אליו UNTO HIM. The Targum proves that this is so (i.e. that Scripture alludes to two different matters), for it renders the first phrase by “He will bring near to Him”, and the second by “He will bring near to His service”. — A Midrashic explanation of the word בקר (instead of the more usual מחר) is the following: Moses said to him (Korah): “The Holy One, blessed be He, has assigned bounds in His world; can you, perhaps, change the morning into evening? Just as little, will you be able to make this (Aaron’s appointment as High Priest) of none effect, — as indeed it states, (Genesis 1:5) “and it was evening and it was morning… (Genesis 1:4) “and God separated (ויבדל) [light from darkness]”; and in the same sense (that the separation should be of a permanent character) it states, (I Chronicles 23:13) “and Aaron was separated (ויבדל) that he should be sanctified [as most holy … to minister unto him]” (Midrash Tanchuma, Korach 5).
When he was born the entire house was filled with light. Here it says כי טוב (he was good), and earlier (Bereishis 1:4) it says וירא אלהים את האור כי טוב (And Elokim saw the light, that it was good). Just as כי טוב earlier refers to light, so too here it refers to light.
[76] Secondly: as the sun makes day and night distinct, so Moses says that God kept apart light and darkness; for “God,” he tells us, “separated between the light and between the darkness (Gen. 1:4). And above all, as the sun when it rises makes visible objects which had been hidden, so God when He gave birth to all things, not only brought them into sight, but also made things which before were not, not just handling material as an artificer, but being Himself its creator.
[30] Special distinction is accorded by Moses to life-breath and to light. The one he entitles the “breath” of God, because breath is most life-giving, and of life God is the author, while of light he says that it is beautiful pre-eminently (Gen. 1:4): for the intelligible as far surpasses the visible in the brilliancy of its radiance, as sunlight assuredly surpasses darkness and day night, and mind, the ruler of the entire soul, the bodily eyes.
As for equality, the nurse of justice, where does the Lawgiver fail to shew his approval? We find it first in the story of the creation of the whole heaven. “God separated,” he says, “between the light and between the darkness, and God called the light day and the darkness night” (Gen. 1:4, 5).
Rather, it is not merely because it is the first letter of the word good [tov] that it is considered a good omen. Since the Torah initially introduces the letter tet in a context of good, with the word good [tov] itself, it is a good omen. As from the word bereshit, the first word in the Torah, until the verse: “And God saw that the light was good [tov]” (Genesis 1:4), the letter tet is not written anywhere.
A person should always enter an unfamiliar city at a time of good, i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave at a time of good, meaning after sunrise the next morning, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning” (Exodus 12:22).
And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” (Genesis 1:4), and “good” is referring to none other than the righteous, as it is stated: “Say of the righteous that it shall be good for them, for they shall eat the fruit of their actions” (Isaiah 3:10).
“Also, one does not recite the benediction over a lamp unless one has profited from its light. (Quote from the Mishnah.) ” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness. (In imitatio Dei, one should not make Havdalah until he saw the light and that it is useful. The same paragraph is found in Bereshit rabba3(7) in slightly more explicit language.) ”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself (That this is the light of the Shekhinah.) . But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals (Greek (sing.) στρατηγός.) ; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left (In Bereshit rabba: “From the moment that they were created, He is making peace.”) , it made peace between them.
To clarify the meaning of the word or, the Gemara analyzes biblical verses and rabbinic statements. The Gemara raises an objection from a verse: “As soon as the morning was or, the men were sent away, they and their donkeys” (Genesis 44:3). Apparently, or is day. The Gemara rejects this contention. Is it written: The light was morning? “The morning was light” is written. In this context, or is a verb not a noun, as the one who said: The morning lightened. And this is in accordance with that which Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said: A person should always enter an unfamiliar city with “it is good” (Genesis 1:4), i.e., before sunset, while it is light, as the Torah uses the expression “it is good” with regard to light upon its creation. This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave with “it is good,” meaning after sunrise the next morning.
The Gemara asks: And was its fire created on Shabbat eve? Wasn’t it taught in a baraita that Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? And Rabbi Bana’a, son of Rabbi Ulla, said: Why doesn’t the verse state: That it was good, at the end of the second day of the week of Creation, as it does on the other days? It is because on that day the fire of Gehenna was created. And Rabbi Elazar said that even though: That it was good, was not stated with regard to the creations of the second day, He later included it on the sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” (Genesis 1:31).
The verse states with regard to the birth of Moses: “And the woman conceived, and bore a son; and when she saw him that he was a goodly [tov] child, she hid him three months” (Exodus 2:2). It is taught in a baraita that Rabbi Meir says: “Tov” is his, Moses’, real name, as it was given to him by his parents when he was born. Rabbi Yehuda says: His name was Toviya. Rabbi Neḥemya says: They said he was good because they saw that he was fit for prophecy. Others say: They said he was good because he was born when he was already circumcised. And the Rabbis say: At the time when Moses was born, the entire house was filled with light, as it is written here: “And when she saw him that he was a goodly [tov] child,” and it is written there: “And God saw the light, that it was good [tov]” (Genesis 1:4).
The Gemara further explains: And bring the sun into the city, this is in accordance with a statement that Rav Yehuda said that Rav said. As Rav Yehuda said that Rav said: A person should always leave the place where he has spent the night with “it is good” (Genesis 1:4), i.e., after sunrise, as the Torah uses the expression “it is good” with regard to the creation of light. This goodness is manifest in the sense of security one feels when it is light. And likewise, when one comes into an unfamiliar city he should enter with “it is good,” before sunset, as it is stated: “As soon as the morning was light, the men were sent away” (Genesis 44:3).
R. Huna said: For three readings in the Torah (i.e. when only three persons are called up to the reading of a section, viz. on a Monday or Thursday or at a Sabbath afternoon service.) not less than ten verses must be allotted. (Three verses for each of the first two and four for the third.) Hezekiah (A Rabbi of that name.) explained [the reason: (Why ten verses are required.) The number] corresponds to the Ten Commandments. But have we not learned in a Mishnah: (Ta‘an. IV, 3 (Sonc. ed., p. 137).) ‘On Sunday [the men of the ma‘amad read] In the beginning (Gen. 1, 1-4.) and Let there be a firmament’ (ibid. 5-8.) although they contain not more than eight verses? (How then could R. Huna rule that a minimum of ten verses was required?) R. Iddi said: Kahana and Ashë differ [on the method of procedure], (As how to make ten verses out of eight.) one holding that [the reader] goes back, and the other maintaining that he cuts. (This is explained in the continuation.) According to him who holds that ‘[the reader] goes back’, he repeats two verses; (The second person repeats the last two of the three verses which the first had read. The two, together with the eight, make up the minimum of ten verses.) and according to him who maintains that ‘he cuts’, And there was evening and there was morning (The second part of each of verses 4 and 8 of Gen. 1.) is a verse on its own. (So that verses 4 and 8 represent two verses each, bringing the number to ten.) But have we not learned in [the same] Mishnah: ‘On Monday [the reading of the ma‘amad was] Let there be a firmament (Gen. 1, 6-8, three verses.) and Let the waters … be gathered together’? (ibid. 9-13, five verses.) Now, according to him who holds that ‘[the reader] goes back’, he goes back over two verses, but according to him who maintains that ‘he cuts’, even if he does so, there are not ten (Added by GRA, omitted by V, M and H.) verses! (There would only be nine, since And there was evening, etc., forms the whole of verse 13 and cannot be reckoned as two verses as in the case of verses 5 and 8.) R. Polippa b. R. Pariṭ raised an objection before R. Jonah, (To R. Huna’s ruling.) ‘Behold the section of Amalek!’ (Ex. 17, 8-16, read on Purim, which consists only of nine verses.) ‘This is different’, he replied, ‘since (So GRA, M and H. V reads: ‘he said, No, it is taught, it’.) it is the prescribed portion for the day’. (This reply could also have been given to the preceding objection, since in Gen. 1, 6-13, if only verse 8 is divided into two, there would be nine verses, as in the section of Amalek.) R. Eliezer b. R. Maḳom raised an objection: (To R. Huna’s ruling.) [It has been taught,] ‘He who reads the hafṭarah from the Prophet shall read not less than twenty-one verses’, (Meg. 23a (Sonc. ed., p. 140). From ‘but [if R. Huna’s ruling … to the last one]’ is added by GRA. V omits it but inserts in brackets: ‘It is permitted to skip in a Prophet but not in the Torah, because if [a reader] skipped even one verse by not reading it, and restored the scroll [to the ark] and recited ḳaddish, he must unroll it again, say the benedictions, and read that verse and the two verses which follow it’. This is a repetition of XI, 2, 6.) but [if R. Huna’s ruling] is valid, twenty-three verses should be required, ten for the first three, (In accordance with R. Huna’s ruling above that ‘for three readings … no less than ten verses must be allotted’.) ten for the second three, and three for the last one! (Since a minimum of three verses must be read for each person who is called up. No reply is given to the objection, but it is possible to provide the following explanation: Only when no more than three persons are called up is it necessary to allot ten verses, but when the number of persons is more than three, as, e.g., on the Sabbath when not less than seven persons must be called to the Torah, three verses for each person or twenty-one in all are sufficient.)
Conversely, from the curse of the wicked you infer a blessing for the righteous, as it is written: “And the men of Sodom were exceedingly wicked and sinful to God” (Genesis 13:13), after which it is written: “And God said to Abram, after that Lot had separated from him” (Genesis 13:14); God proceeds to bless him. And Rabbi Elazar said: Even for one righteous person an entire world is created, as it is stated: “And God saw the light, that it was good” (Genesis 1:4), and good means nothing other than righteous, as it is stated: “Say of the righteous that he is good” (Isaiah 3:10).
The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months.
God called the light Day and called the darkness Night. And there was evening and there was morning, a first day. (a first day Others “one day.”)
When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth,
Elohim saw that the light was good, and Elohim divided the light from the darkness.
Also, when Allah knew that the light was good, Allah divided between the light and the darkness.
And the Lord beheld the light, that it was good; and the Lord divided between the light and the darkness.
And God said: Let there be light, and there was light as he commanded. God saw that the light was good, and he separated (by word) between light and dark.
God saw that the light was good, and he separated (by word) between light and dark.
| וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד׃ | 5 P | God called the light Day and called the darkness Night. And there was evening and there was morning, a first day. (a first day Others “one day.”) |
Why this Sabbath is called "Shabbat HaGadol" ("The Great Sabbath") We must still explain why we call this Sabbath "Shabbat HaGadol," the Great Sabbath. It is based on our interpretation of the verse, "Great are the works of the Lord; they are pondered by all who delight in them." (Psalm 111:2) As is known, the end of this verse does not seem to fit with its beginning, and it is unclear. We explained this matter based on the words of the Sages (Chazal). In Jewish Law, there are two categories: action and thought. An adult, even if he only thought about making something into a vessel, that item is considered a vessel for the purposes of ritual purity and impurity. However, a minor can only act; they do not have the capacity for the kind of thought that creates a vessel in a ritual sense. We know that for the Jewish people, God considers a good intention as an action, as the Sages taught, "For those who fear the Lord and for those who hate His Name, even if a person only thought about performing a commandment..." (Kiddushin 40a) This is not the case with non-Jews. It is fitting to provide a reason for this difference. Does it really matter to me if a non-Jew's thoughts are considered an action? It would be fitting if this were so (and we have already provided various reasons for this). But this concept originates from the time when God, blessed be His Name, desired to create the world. The Jewish people were present in God's thoughts. "In the beginning, God created the world" (Genesis 1:1) for the sake of the Jewish people, who are called "the first" (Reshit). At that point, the Jewish people had not yet performed any actions. Nevertheless, their presence in God's thoughts was sufficient. Their existence in thought was equivalent to action. Therefore, Jewish Law states that for the Jewish people, a good thought is considered an action, which is not true for the other nations of the world. The creation of the world described in the Torah began on the evening preceding the first day, "And there was evening, and there was morning, one day" (Genesis 1:5). Since the Jewish people existed in God's thoughts before the creation of time, that time – the Sabbath that preceded the creation of time – is called the "time of the afternoon prayer of the Sabbath," the "time of desire." Since God, blessed be His Name, desired to create the world on that Sabbath, that Sabbath is called "the day of knowledge," as the verse states, "To know that I am the Lord who sanctifies you" (Exodus 31:13). This is the meaning of the Sages' statement, "A good gift...and the Sabbath is its name for you. And He informed them, as it is said, 'To know..." (Shabbat 10b). When the Jewish people left Egypt, God wanted to give them the wondrous quality that they possess more than any other nation: that their thoughts about performing commandments are considered equivalent to actually performing them. God commanded them to perform the first commandment, the offering of the Passover sacrifice. He commanded them to take the lamb on the tenth of the month (which is different from the Passover in later generations), which was then a Sabbath, to show them that the thoughts they have about performing the commandments, such as the slaughtering of the Passover lamb, are considered to be the commandment itself (which is not the case for the other nations of the world). The reason for this is the Sabbath, the time when the Jewish people existed in God's thoughts. This understanding allows us to interpret the verse, "Great are the works of the Lord; they are pondered by all who delight in them." (Psalm 111:2) Actions done for the sake of God, blessed be He, are called "great," for "He will surely be gracious to the good, even the desire and the thought that a person has to do the deeds of the commandments for the sake of God." Thus they are called "great," like an adult who can create a vessel merely through thought. Because this concept was revealed to the Jewish people on this Sabbath, it is called "Shabbat HaGadol," the Great Sabbath, in remembrance of the fact that we have been given the laws and status of an adult, who can create a vessel merely through thought.
Deuteronomy 1,1. “These are the words which Moses spoke to the entire people of Israel in the desert, facing the wilderness near Suph between Paran and between Tophel and Lavan.” It seems reasonable to see in the word ערבה, wilderness, a reference to the first time the word ערב appears in the story of Creation (Genesis 1,5) where the meaning is “evening,” a transition from day to night. At the time of the creation the evening preceded the first morning, as before the creation of light the universe had been in darkness, as we read there in verse 2, and as the Talmud points out in the beginning of tractate B’rachot, when discussing the times for reciting the keriyat sh’ma. If we take our cue from that paragraph in the Torah, the early years of our lives would be described as ערב. Having this in mind, the Torah, i.e. Moses, alludes here to the need for every human being from his earliest youth to focus all of his activities on the aspect of G’d familiar to us by the name Shechinah, “G’d’s Presence.” The deeper meaning behind the words: בין פארן, is that this is the site on earth from which the ability for living creatures on earth to become fruitful and to multiply is derived. As to the words: ובין תפל, we follow Rashi, who quotes Rabbi Shimon bar Yochai who claims that no one has ever been able to find these two locations. He therefore concluded that these names are similes, used by Moses to rebuke the Israelites who had spoken derisively of the manna (Numbers 1,7), which was white, לבן. The word תפל, [possibly as root of: תפלה “prayer”. Ed.], according to Rashi, is another word for “speech” (presumably Israel’s accepting the Torah with the words נעשה ונשמע, “we shall do and we shall listen (to instruction).” Moses’ address teaching the Israelites to make G’d their focus at all times, and to observe these covenants meticulously, covers the period between the covenant of circumcision made with Avraham and that of the Ten Commandments made with the assembled Jewish nation at Mount Sinai.
G’d called the light: ‘day;’" Bereshit Rabbah 3,8 comments that this phrase refers to the deeds of the righteous, whereas the line ולחושך קרא לילה, is understood as referring to the deeds of the wicked. In order to make it plain that the Creator preferred the deeds of the righteous, the Torah added the adjective כי טוב, “that it was good,” when defining the word אור in verse 4. The average reader of this Midrash surely is puzzled by the fact that there was any doubt as to whose deeds the Creator would prefer so that the Torah had to indicate that G’d preferred the deeds of the righteous! Rabbeinu Yonah, in his commentary on the last Mishnah in B’rachot chapter 9, explains that the Mishnah, when referring to the need to serve the Lord with both parts of our hearts, the urge to do good as well as the urge to do evil, speaks of people who do serve the Lord. The Midrash quoted, was careful to refer to the deeds of the wicked as opposed to the wicked themselves, also does so. We may therefore understand the Midrash as also referring to good deeds, the origin of which, however, differs. The difference between the two “urges” is that the urge to do evil is by definition the result of anger and hatred, whereas the deeds that are prompted by the urge to do good, are by definition prompted by feelings of goodwill and love. No wonder that G’d prefers the positive deeds that are also the result of constructive attitudes, to the good deeds that are the result of the urge to do evil, even when both deeds may be identical. This idea has been portrayed by Proverbs 3,17 where Solomon has described the ways of Torah as being דרכיה דרכי נועם, “her ways are ways of pleasantness;” in other words, it is not only what you do that counts but how you go about doing it.”
for the day of — This alludes to peace in the home. For “day” is an aspect of light, as is written (Genesis 1:5), “And the Lord named the light ‘Day.’” And light denotes peace in the home, as our Sages taught: The Shabbat lights take precedence over the Kiddush of the day—because peace in the home comes first (Shabbat 23b).
This is what is brought in the Midrash: “to separate the light from the darkness” (cf. Genesis 1:5, 14). “Light”—these are the MAaSeY (deeds) of the tzaddikim; “darkness”—these are the deeds of the wicked (Bereishit Rabbah 3:8). That is, MaASiYot (stories) of tzaddikim are the aspect of light, and, conversely, stories of the wicked are the aspect of darkness. Someone who can differentiate between light and darkness can tell stories of tzaddikim, as explained above, and this causes his mind to be purified.
This is the study of the Torah in its plain meaning. It is an aspect of sleep, as our Sages taught (Sanhedrin 24a): “He has made me dwell in darkness” (Lamentations 3:6) —this is the Babylonian Talmud. This is also the aspect of faith, as is written, “Your faithfulness in the nights” (Psalms 92:3) ; “and the darkness He called Night” (Genesis 1:5).
4. And speech is rectified through the Torah a person studies under difficult circumstances, in poverty and distress. This is an aspect of night. For then “an end to all flesh” rules, as in, “He puts an end to darkness”; and as is written, “and the darkness He called Night” (Genesis 1:5). {“With the first light of morning, the men were sent on their way together with their donkeys” (Genesis 44:3).}
We see, then, that the Oral Torah is an aspect of night. As our Sages taught: “He seated me in dark places” (Lamentations 3:6) —this is the Babylonian Talmud (Sanhedrin 24a). And it is written (Genesis 1:5), “and the darkness He called night.”
8. And know! the Serpent’s Brow is nourished by the generation’s elders, when those of the generation with length-of-days lack wholeness. This [lack] sustains the Serpent’s Brow, because “an elder is one who has acquired wisdom” (Kiddushin 32b). The older a person gets, with each additional day of his life that passes he must ensure that he gains additional light of holiness and daat (unitive knowledge and awareness of God). This is as our Sages, of blessed memory, taught: Elderly Torah sages—the older they get, the more settled their mind becomes (Kinnim 3:6). With each passing day we have to increase our holiness and daat, as it is written “and the Lord called the light ‘Day’” (Genesis 1:5)—that each day has to radiate more.
And the light of the eyes awakens redemption, which depends upon the heart, as in “For a day of vengeance is in My heart” (Isaiah 63:4), because His eyes and heart are there. This is the concept of “[God] called the light ‘Day’” (Genesis 1:5). The light of the eyes awakens the “day of vengeance” in the heart, to eliminate the leaven and chametz, the human heart’s inclination for evil, which remains from his youth.
However, since “the Torah speaks the language of man” (Berachot 31b.) in order “to enable the ear to hear what it can understand,” (Mechilta, Yitro 19:18; Tanchuma, Yitro 13. I.e., to make it intelligible to man’s mind.) therefore, permission has been granted to Scholars of Truth (I.e., the scholars of Kabbalah.) to speak allegorically of the sefirot. And they called them “lights,” so that by means of this illustration, the nature of the unity of the Holy One, blessed is He, and His attributes, will be somewhat understood by us. It is, by way of illustration, as the unity of the light of the sun within its orb, with the solar globe, which is called “luminary,” as it is written, “The greater luminary….” (Genesis 1:16.) And the radiation and the beam which spreads forth and shines from it is called “light,” as it is written, “And G–d called the light—day.” (Ibid. 1:5.) When the light is in its source in the orb of the sun, it is united with it in absolute unity, for there is only one entity, namely, the body of the luminary which emits light, for there the radiation and light is absolutely one being with the body of the luminary which illuminates, and it has no existence by itself at all.
ויקרא אלוקים לאור יום, G-d named the light: “day;” G-d named a total of six phenomena that He created, as there was as yet no human being that could name these phenomena. [Compared to the time when He invited Adam to name the animals. Ed.] They are: ,אור, חשך, שמים, ארץ, ימים אדם, “light, darkness, heaven, earth, days and man.”Rabbi Elazar is quoted as saying that the Lord does not associate His name with anything that is evil, only with phenomena that are good, positive, and constructive. (Bereshit Rabbah 3) You will note that when referring to the light, the Torah associates G-d’s name with it by writing the sequence ויקרא אלוקים לאור יום, whereas when speaking of the darkness,.ולחשך קרא לילה, “and the darkness He called night.” G-d’s name was not repeated.
ויהי ערב ויהי בקר, “there was evening, there was morning;” even though the darkness had existed since the first hour of the night, the Torah refers once more to the darkness, this time with the name לילה, “night.” The reason is that the Torah wished to stress that the creation of a day, i.e. a consecutive period of 24 hours was not two halves, but one whole. The same applies to the following “days” of creation.
יום אחד, “one day.” According to the commentary of Rashi, the reason why this “day” is not described as “the first day,” as opposed to the subsequent “days” which have an ordinal number, i.e. “second,” “third,” etc;” this is to remind us that on that “day” the Holy One blessed be His name, was still unique, alone in the universe, there not being even angels in heaven. A different explanation for the word אחד, instead of ראשון in this verse: It is grammatically not proper, to speak of “first,” i.e. the beginning of a numerical sequence while the next item in the sequence does not yet exist. Even when the first day had been completed, the second day had not even begun as yet.
And to the darkness, He called night: The Sages, of blessed memory, explained in the beginning of Tractate Pesachim, that the Holy One, blessed be He, called to darkness and appointed it over the night. [By this,] our Rabbis taught us that we should not say that darkness is only the absence of light, like when - in the middle of the day - we close the windows, it becomes dark. For, if so, it would not be a creation. But in truth, darkness is a creation, on its own as well, as it is written (Isaiah 45:7), "and created the darkness." And it is great distortion to say that darkness is only the absence of light. But rather, God makes both of them, just as He concerns Himself over holiness and impurity. (And see what I have written later, Genesis 27:9.) And to the question, "what does this creation help, behold, even without [its] creation, there would be darkness in the absence of light?," the Sages, of blessed memory, have taught us (in the chapter "Chelek" and in Bereshit Rabbah, Parshat Noach and in the Talmud Yerushalmi in the first chapter) that the light of a fire does not shine during the day in a dark place, [with the same brightness] as it does at night when darkness reigns. And from this, lofty people were able to know while they were sitting in the dark, when it was day and when it was night - in which darkness rules. And as it is with the light and darkness of day and night, so too is it thus with all things that are compared to light and darkness; since there are many bounties that man does not feel so much when he is successful, until he becomes poor and he sees the bounty [that he once had]. And [He], may He be blessed, implanted this into His world.
And it was evening and it was morning: The explanation is that at the time that it was evening here, it was morning in another place on the face of the earth (Ba'al HaMeor, Tractate Rosh Hashanah, Chapter 1).
AND GOD CALLED. The heh of laylah (night) is superfluous, because the word is penultimately accented. It is always a masculine noun. (If the heh of laylah (night) was an essential part of the word, laylah would be a feminine noun and would be accented on the last syllable (Filwarg).)
EVENING. Erev (evening) is close in meaning to choshekh (darkness). Erev is so called because forms are then intermingled. (The root of intermingle (erev) is ayin, resh, bet.) The opposite of evening is called boker (morning) because one can then distinguish between various forms. (Bakker means to examine. Cf. Lev. 27:33.) One day refers to the movement of the sphere. (The heavenly sphere made one revolution. The sun was not yet seen in the firmament; neither was there as yet a firmament. Hence I.E.’s comment.) There is a secret meaning to the Midrashic statement to the effect that the world will exist for six thousand years. (Cf. Sanhedrin 97a.) Once it is stated that God called the light “day,” it is impossible to maintain that the evening, too, is considered part of the day. (I.E. takes issue with those who maintain that the evening is part of the day. According to I.E. day refers only to daylight. For the implications of this comment see Weiser.)
The correct interpretation of And there was evening and there was morning, one day is that evening passed and the morning of the first day also came. If the intention of this verse is to teach that evening and morning make a day, then what is the meaning of And there was evening and there was morning, a second day (v. 8)? (If the intention of Scripture is to teach us that evening and morning make a day, why keep on repeating this with regard to the subsequent days? Hence Scripture is only describing what happened (Kaputa).)
Others “one day.”
5 times the word 'light' is written in this section, representing the 5 books of the Torah which are called LIGHT... [Five times 'Or' is written in the parashah, against five Torah Pentacles called Or ]
And it was evening and it was morning, one day: [The reason] that it doesn't state 'a first day' [as it does with the other days, i.e., a second day, etc.] is in accordance with what the Rabbis, of blessed memory, said (Berakhot 12b), "We mention the trait of day at night and the trait of night during the day;" [this is] to remove [the opposite idea] from the hearts of heretics, who say that from one beginning there cannot come out two opposites - and so they decreed to say that the one who created the light, did not create the darkness; therefore, [the Torah] stated, "And it was evening and it was morning," meaning night and day; even though they appear to be opposites, nonetheless both of them [belong to] "one day" - the day of One, since one Power created them both. And this explanation is more lucid than the explanation of Rashi, who explained that the angels were not created until the second day; since the angels are not mentioned here, and what does that have to do with this verse of "And it was evening and it was morning?"
And it was evening and it was morning, one day: I heard an amazing midrash: "And it was evening and it was morning, one day" - from here [we know] that Rosh Hashanah is two days. And I was told that it is brought on page 48 of the recently published small book, Korban Aharon, by the sage, the honorable teacher, Rabbi Aharon Meutei, may his memory be a blessing for life in the world to come. And we cannot be exacting about this essay, for it is all one piece. But if it is true, it is possible to explain that which I saw in the just newly published book, Yaarot Devash, p. 70, that the reason that Rosh Hashanah is two days is because the sixth day - upon which the first man was created, which was Rosh Hashanah - and both the night and the day of Shabbat, were light. So it did not become dark until the conclusion of the Shabbat. This is like the Sages said in Midrash Socher Tov on Psalm 92: The night of the first Shabbat shone like the day, and there was no darkness until the conclusion of the Shabbat. And hence the two days of Rosh HaShanah are like one elongated day. For with the creation of the first man, the sixth day and Shabbat were one day. And he wrote at length about this from one matter to another, see there at length. And it is possible that this is [the meaning of] that which is written, "And it was evening and it was morning, one day." And from this [we know] that the Holy One blessed by He, gave a law about the day, that it should be evening and morning, night and day. So the first one [like this] was the first day, and all of the days [followed] after it. And since the Shabbat day that came [after] the sixth day upon which Adam was created was Rosh Hashanah - it was changed for the good and there was no darkness and light, evening and morning. Rather it was all light. From this it came out to make Rosh Hashanah, two days that are like one extended day. And from where is this known? From the boundary that the Holy One, blessed be He, set up - "And it was evening and it was morning, one day"; and likewise all [the days], that it was dark and [then] light. From this it comes out that since [that first] Shabbat was completely light, Rosh Hashanah is two days. Be precise and you will find it simple.
ויקרא..ולחשך קרא לילה, the period during which there was no light was called “night.” Such a name can be applied to night even though night is something abstract, as is death, מות. We have numerous nouns which are applied to things which are abstract, such as “blindness, nudity, etc.” כסילות, foolishness, פרץ, “a breach,” and similar nouns all describe matters which are not tangible.
ויהי ערב ויהי בקר יום אחד. The word ערב describes the beginning of the night, whereas the word בקר describes the beginning of the day. During the period called ערב, things which could be seen clearly previously begin to become indistinct, appear confused. The reason is that the sense of sight reposing in the eye cannot be effective without light from the outside. The whole night is sometimes referred to as ערב, i.e. as a continuation of the period when things began to appear blurred. This is similar to all the 30 days comprising a month being called חודש on account of the first day of the month which the Bible calls חודש. (Samuel I 20,18) This first day of the month is called thus as on that day the moon renews itself, having faded from view previously. Job 7,4 refers to the entire night as ערב, and so does Psalms 59,7 ישובו לערב יהמו ככלב, “they return at night growling like dogs.” It is a fact that dogs do not bark during the early part of the night. The messengers of Sha-ul kept watch outside David’s house all night long in order to kill him in the morning (Samuel I 19,11) The word לשמרו in that verse means “to guard him so that he could not escape during the night.” An entire day is never called בוקר. This term is applied only to the parts of the day before noon. As soon as noon has passed we enter a period described as ערב seeing that the sun has embarked on a westerly course. Its light becomes progressively weaker. The period assigned for slaughtering the Passover (Exodus 12,6) is known as בין הערבים, commencing one half hour after noon. In Judges 19,9 we read that this period when the “day” becomes weaker is known as לערוב, “towards evening.” The night is different from the day in that the entire night is described as לילה, not only the period preceding midnight. The reason is that the stars which help illuminate the night remain visible until dawn. The verse means that combining the periods described as ערב and בקר constitute a day. This is so in spite of the fact that not the entire “day,” i.e. the period when the sun is visible on the horizon is called יום. The word בקר must be viewed as the opposite of the word ערב. It is a period when the intensity and quantity of light visible is far greater than the light available during the night. יום and לילה are also opposites The reason why the Torah did not write ויהי לילה, ויהי יום יום אחד which would have been so much clearer, is that the word יום is a word which is applicable both to a single day and to a whole sequence of days such asשלושים יום, and we could have become confused, not knowing whether the Torah referred to the word יום as merely a “single day,” or as a period of days. Furthermore, the fact that day is the major phenomenon, and the essence of what is good of everything that exists in our “lower” regions of the universe, whereas night is a minor phenomenon, makes it imperative that the combined period be called יום, and be described as a unified period.
יום אחד. There is no need to ask why the Torah speaks about a יום אחד, “one day,” as opposed to יום ראשון, “a first day.” The question would be justified if the Torah had written יום ראשון and the word ראשון were meant to be an adjective describing the concept of numbers as it is when the Torah writes in Exodus 29,39) את הכבש האחד תעשה בבוקר, you are to prepare the first sheep in the morning.” In that instance the word אחד is indeed an adjective portraying the concept “first.” The scholar Moses Ibn Ezra wrote that the reason why the Torah wrote the word אחד, is that the implication of the word אחד is “the first,” in the sense that no one had ever preceded this Our sages (Bereshit Rabbah 3,8) explain the word as an allusion to the fact that the angels were not created until the second day, in order that people should not claim that the archangel Michael supported G’d on His right stretching out the firmament to the south, whereas the archangel Gavriel supported Him by stretching out the firmament on His left to the north. The word אחד confirms that G’d the Creator was alone in His world when He created the heavens (skies). This is also why the prophet Isaiah 44,24 wrote of G’d that נוטה שמים לבדי רוקע הארץ מאתי, מי אתי?, “(it is I, the Lord,) .Who alone stretched out the heaven, and unaided spread out the earth; Who was with Me? The Jerusalem Targum translated the verse in a similar manner, i.e. והוה רמש והוה צפר סדר עובד בראשית יום קדמי, “it was evening, it was morning when He arranged for the first day (to come into being).” Rabbi Avraham Ibn Ezra writes (on verse 8) that G’d Himself named 5 phenomena seeing that there was as yet no human being to name them. They are: light, darkness, heaven, earth, and the oceans and man. The reason Ibn Ezra did not refer to “day יום and night, לילה, as having been named by G’d maybe that when G’d reports the creation of the luminaries in verse 14, a time when there had also not been a human being as yet, G’d refrained from naming these luminaries. It appears that the terms “heaven and earth” were actually names given to these phenomena by Moses who wrote the report of creation in the Torah. Similarly, the terms ערב and בקר are in fact terms coined by Moses when he wrote this report. He spoke of darkness and light, even though the Torah specifically credits G’d with naming them. [Actually, there are more, but they do not appear in the report of the creation. Ed.] If we accept this we are left with 5 phenomena named by G’d in the report of creation. Or, one would have to say that what we are in the habit of calling שמים וארץ as well as what are termed thereערב and בקר, Also, there is no specific mention of G’d “naming” man as ארם in the story of creation.
AND G-D CALLED THE LIGHT DAY. The verse states that time was created, and G-d made the length of the day and the length of the night. The purport of the word vayikra (And He called) is [to indicate that] since Adam later gave names [to all the beasts, the fowl, etc.], (Further,2:20.) it states that those things which were made before his existence were given names by G-d. This is the opinion of Rabbi Abraham ibn Ezra. (In Verse 8.) The correct interpretation is that the matter of calling a name here indicates the division which bounded them when they assumed their form. Thus did the Rabbis say: (Bereshith Rabbah 3:7.) “[G-d said to the light,] ‘The day shall be your boundary,’ [and to darkness He said,] ‘The night shall be your boundary.’”
AND THERE WAS EVENING AND THERE WAS MORNING. There was evening and there was morning of one day. The beginning of the night is called erev [which also means “mingling”] because shapes of things appear confused in it, and the beginning of the day is called boker [which also means “examining”] because then a man can distinguish between various forms. This coincides with the explanation of Rabbi Abraham ibn Ezra. By way of the simple explanation of Scripture, it could not have said, [And there was evening and there was morning] “the first day,” (Instead, it says one day. See Rashi who says that according to the regular mode of expression it should have really said “the first day.” He explains, however, the expression “one day” on the basis of the Midrash: It is “because the Holy One, blessed be He, was then the Only One (the Sole Being) in His universe, since the angels were not created until the second day.” One day thus means “the day of the One Being.” It is this interpretation of Rashi that Ramban alludes to when he comments that according to the simple meaning of Scripture it could not have said, “the first day.”) because the second had not yet been made; “the first” precedes a “second” in number or degree but both exist, whereas “one” does not connote the existence of a second. Some scholars explain (Ibn Ezra, Verse 5, and Rambam, Moreh Nebuchim, II, 30.) that one day is a reference to the rotation of the sphere upon the face of the whole earth in twenty-four hours, as every moment thereof is morning in some different place and night in the opposite place. (One day thus means that the entire day consists of evening and morning occurring simultaneously in different places.) If so, the verse alludes to that which will take place in the firmament after the luminaries will be placed in the firmament of the heavens.
ויקרא אלוקים ליום אור, you may ask yourself what possible need there was for G’d to call this light “day” already at the time He created it; however this is the way Moses worded it when he wrote down the Torah. Whenever, in Scriptures, G’d is recorded as mentioning “day” and “night,” as for instance in Genesis 8,22, where He made the promise that “henceforth the alternating manifestations of day and night will not cease to occur regularly,” יום ולילה לא ישבותון, this is a reference to the original light created on the first day. G’d always called this “light” “night and day.” Similarly, every time in this chapter when we encounter the expression ויקרא אלוקים, as well as when we read in Numbers 13,15 ויקרא אלוקים להושע בן נון יהושע, whereas the same man as representative of the tribe of Ephrayim had been referred to as הושע only 7 verses earlier as הושע. This was the same man, who, previously, when he appeared in his position of Moses’ personal valet was already known as יהושע, (Exodus 24,13) It is customary among kings that when they appoint a person to a position of eminence to signal this by changing the name of such a person. One well known example of this is Pharaoh calling Joseph צפנת פנח upon appointing him as viceroy of Egypt (Genesis 41,45) Other such examples are found in Daniel 1,7, etc.
ולחשך קרא לילה, “whereas He had already named the darkness ‘night.’” Seeing that mention of light always precedes mention of darkness, the Torah first told us of the name G’d gave to “light.”
ויהי ערב ויהי בקר. It is noteworthy that the Torah here did not write ויהי לילה, ויהי יום, but it wrote ערב. This is the period when G’d made the light of the first day fade. The subsequent expression ויהי בקר refers to the morning after the night when dawn rose. At this point the first of the 6 “days” of G’d’s creative activity of which He spoke in the Ten Commandments had come to an end. After that the second “day” began and is introduced with the words ויאמר אלוקים יהי רקיע בתוך המים. The purpose of our verse here was not to tell us that that evening and morning were part of the same day. The verse was needed only to tell us how the 6 “days” are accounted for, i.e. that the morning completed the night, which was the end of that day and the beginning of the second day.
יום אחד THE FIRST DAY (literally, one day) — According to the regular mode of expression used in this chapter it should be written here “first day”, just as it is written with regard to the other days “the second”, “the third”, “the fourth”. Why, then, does it write אחד “one”? Because the Holy One, blessed be He, was then the Only One (Sole Being) in His Universe, since the angels were not created until the second day. Thus it is explained in Genesis Rabbah (Genesis Rabbah 3:8).
ויקרא, und Gott rief dem Lichte: Tag! und der Finsternis rief er: Nacht! Es kann schon einfach darum nicht: Nennen heißen, weil ja fortan keineswegs Licht und Tag identisch, vielmehr Tag als Zeitmaß der Zeitraum ist, in welchem das Licht über die Erde waltet, oder als Naturerscheinung alle die Lebenserscheinungen umfasst, die das Licht während dieses Zeitraums zur Verwirklichung bringt. Und eben so Finsternis und Nacht. Hat ja auch sonst der Schöpfer außer Tag und Nacht, Erde und Meer und Himmel nichts "genannt" nicht einmal Adam den Menschen, von dem es nicht heißt: er bildete ein Geschöpf und nannte es Adam. Ohnehin, wo eine Namensnennung von Gott ausgeht, wird in derselben eine Bestimmung des also zu Nennenden ausgesprochen, wie Abraham, Jisrael usf. Es ist daher auch wohl füglich nur in dem Sinne zu nehmen, den unsere Weisen also ausdrücken: קרייא רחמנא לנהורא ופקדיה אמצוותא דיממא קרייא רחמנא לחשכא ופקדיה אמצוותא דלילא (Peßachim 2). "Gott rief das Licht und setzte es über die Aufgaben des Tages, und Gott rief die Finsternis und setzte sie über die Aufgaben der Nacht". Er wies beiden ihr gesondertes Gebiet an, dem Lichte: יום, verwandt mit קום, aufstehen, wo alles zur Selbständigkeit ersteht und in dieser Selbständigkeit dasteht, (damit ist auch יבם verwandt zur Bezeichnung desjenigen, der berufen ist להקים שם לאחיו) die Zeit des Aufrechtseins; der Finsternis: לילה, rad. לול, wovon לולאות, Schleifen, die Zeit, in welcher alles zusammenfällt und sich in sich selbst und mit andern zusammenlegt, und nichts mehr in seinen Umrissen geschieden dasteht. Die Anfangszeiten von beiden: בקר und ערב, ערב: wo sich die Gestalten bereits zu mischen beginnen, und בקר, verwandt mit פקר, בגר, בכר frei, selbständig sein, wo sich eins vom andern löst und in scharfen Umrissen hervortritt und es schon möglich ist לבקר, eins vom andern zu unterscheiden. (ערב heißt auch angenehm, weil alles Angenehme aus der Mischung zweier Gegensätze besteht; und auch Bürge, der in die Mitte zwischen Zweien eintritt. בקר heißt auch wohl darum das Rind, weil es unter dem Vieh das selbständigere ist.) — Es heißt aber: יהי ערב ויהי בקר יום אחד. Der mit בקר beginnende, unter Einwirkung des Lichts sich vollendende Tag ist das Ziel, ist das טוב, welches der Schöpfer beabsichtigt, zu welchem die mit dem ערב eintretende, unter Einfluss des חשך sich vollendende Nacht nur die Vorbereitung bildet, und erst wenn dem ערב ein בקר gefolgt ist, legt die Welt einen Tag ihres vollen Daseins zurück.
Bedeutsam steht nicht — wie bei den folgenden Schöpfungen — erst vor diesem Schlusssatz, also hier nach der הבדלה בין האור והחשך וירא א׳ כי טוב sondern unmittelbar nach der Schöpfung des Lichts, vor der וירא א׳ את האור כי טוב, הבדלה und dann erst ויבדל א׳ וגו׳. Es erscheint somit die הבדלה durch das וירא ראי את האור כי טוב motiviert. Nicht die הבדלה, sondern das אור, das Licht und all das durch das Licht gegebene organische Leben bis zur höchsten Stufe ist als das טוב, als das eigentliche Positive, als das bei der Erdschöpfung beabsichtigte Ziel bezeichnet. Als solches, hätten wir erwarten sollen, würde das Licht die Finsternis überwunden, den alten Zustand der lichtlosen Nacht völlig beseitigt haben sollen, und auf Erden ein Reich voller Licht und Leben beginnen. Und in der Tat ist uns ein solcher licht- und lebensvoller Zustand auf Erden durch den Mund der Propheten als endliches Ziel aller Erdentwicklung verheißen, ein Zustand, wo, wie es Jes. 30, 26 heißt, "das Licht des Mondes sein wird wie das Licht der Sonne und das Licht der Sonne doppeltsiebenfach wie das Licht der sieben Tage" (der Schöpfung?), wo (das. 25, 8). "Gott den Tod für immer beseitigt und von jedem Angesicht die Träne trocknet"; wo somit Finsternis und Erschlaffen und Hinsterben geschwunden. Indem Gott somit das Licht als das טוב hinstellte, hat Er es mit der Kraft ausgerüstet, die Finsternis völlig zu überwinden, und es würde sie bereits sofort völlig beseitigt haben, wenn jenes Lichtreich auf Erden nicht eine sittliche Vollendung des Menschen voraussetzte, die erst am Ende der Jahrhunderte als Krone winkt; wenn es bis dahin uns nicht notwendig wäre, uns immer aufs neue wieder im Schoße der Nacht für das Leben des Lichtes zu verjüngen, und nicht darum Gott zwischen das Licht und die Finsternis in die Mitte getreten wäre und auch der Finsternis für jetzt noch ihr, immer frische Lebenskeime bringendes Nachtgebiet angewiesen hätte. Auf diese Stellung des כי טוב beim Lichte dürften wohl unsere Weisen hingeblickt, und daraus die Veranlassung zu dem bedeutsamen Ausspruch geschöpft haben: שגנזו לצריקים לעתיד לבא (Chagiga 12a.).
ויקרא אלוקים לאור יום; even though at that stage of creation “time” was not yet an operative term as we know it nowadays, i.e. the terms “day” and “night” were not yet used by anyone, G’d named these phenomena as such already at that time.
ויהי ערב ויהי בקר, although G’d had made a separation between the light and the darkness, assigning to each different time frames in which to be active, independent of the planet earth revolving on its axis, He arranged for a transition from one phenomenon to the other to take place gradually, step by step. This occurred by means of inserting a period known as evening preceding total night, and a period of dawn preceding bright sunlight, daylight.
And God called the light, day, etc.: Plausible are the words of Clericus, that this calling is just a sign of authority and rulership over something; to tell that the day and the night are dependent upon the will of the Omnipresent, and so [too] with the other callings in the story of creation. And so [too], He brought the animals to man that he should call them names, to say that he should have dominion over them and and that they would all be under his [control]. And so was the custom of kings in ancient times, to call their servants with new names, like Pharaoh and Yosef; and Pharaoh-Neco and Eliyakim ben Yoshiyahu; and Nevuchadnezzar and Matanya, whose name he changed to Tzidkiyah; and so [too] Daniel and Channaniah, Mishael and Azariah.
To the light, day: He called the time that the light serves, day, and the time that the darkness serves, night. And there was night and day, even before the creation of the luminaries; as the light would serve for a certain time and afterwards disappear and pause for a certain time, and the darkness would serve instead of it. There was evening and morning then also, since there were gradations of evening, morning and afternoon within the light, as per the opinion of Don Yitschak Abarabanel.
And it was evening and it was morning: Evening sometimes (as is written by Rabbi David Kimchi) also includes the night that is adjacent to it and so [too], morning also includes the day that is adjacent to it. And behold, there was already darkness before the creation of the light - hence it mentions the evening first; and so too is the Torah's day, from evening t evening. And there was already in the time of Rabbi Avraham Ibn Ezra, someone who wanted to explain that the night comes after the day and [subsequently] that Shabbat begins in the morning; and he explained "and it was morning, one day" [to mean] that when it was the morning of the second day, then was the first day finished. And against this did Rabbi Avraham Ibn Ezra write The Epistle of Shabbat, to elucidate the character of the year and the month and the day that are mentioned in the Torah (and I have already published this epistle in the fourth volume of Kerem Chemed). However, the verse (Leviticus 23:32), "from evening to evening," is a conclusive proof and [so] there is no need for [any] other proofs. And, nonetheless, it may have been possible to explain (like the explanation of Des Vignoles) that at first, the time of light proceeded and afterwards came the evening, and afterwards proceeded the time of darkness and afterwards was morning, and this was [the structure of] one day of the days of the creation, even though it is not the Torah's day. However, according to this, there is no reason for the verse to mention the structure of the day of creation, since it is not the Torah's day. And one cannot say that there is no connection between the Torah's day and the day of creation, since, behold, the Shabbat day is based on the creation, and if the Shabbat of creation was from morning to morning, why should its [observance] be from evening to evening? Hence, it is correct as I have explained.
Erev (evening): It is called this because of the mixing up (arevut) of things in people's vision, because of the lack of light.
Boker (morning): [It is derived] from baka or (light breaks through), as is the meaning of "your light will break through like the dawn" (Isaiah 58:8).
One day: [This means] that it was evening and it was morning, which is to say (klomar) that it was one day. The word, klomar, is missing (only understood but not written) in Scripture hundreds and thousands of times.
One day: A complete day: the morning and the evening, one after the other, that is one day. And the intention is not to say 'the first day' but rather 'a complete day.' And Nachmanides (Ramban) wrote that it did not say, 'first,' since there cannot be a first without a second, and there was not yet a second [day]. And this is not a sufficient solution, since, in truth, immediately at the end of the first day, the night began and that is the beginning of the second day, and [so] it would have been possible to call the first [day], first. And behold, the preeminent usage of the word, 'day' is regarding the time of the light. And afterwards they [continued to] call it day, alongside [calling day] the time that includes the night and the day - that is to say, twenty-four hours. And so [too] in the other languages (Dies, jour, Tag), one word, by itself, indicates [both] the light of the day and also the span of twenty-four hours. And this is something common in all of the languages, to call something by the name of one of its main parts which is most visible and known or most useful and the like; as the sail (vela in Italian) of the ship is [used to refer] to the ship, [and] "a womb, two wombs" (Judges 5:30) is [used to refer] to a woman. And so here [too], they called the twenty four hours, 'days' as a result of its main part, which is the time of light. And the intention of the Torah here is to say that the connection of evening and morning - first evening and then morning is called one day.
It should have said “the first day.” [You might ask:] Later it is written concerning the four rivers (2:11): “The name of the one is Pishon,” although afterwards it is written “the second” and “the third.” [Why does this not raise the same question?] The answer is: If there it would say “the first,” we might think that what is stated, “And from there it separated and became four headwaters” (2:10) means that the rivers separated off from one another successively, in four different places, rather than breaking into four headwaters at one place. For example, the second river might separate off several miles downstream from “the first” river, and so forth. Thus it says “one,” and not “first,” to prevent us from making this error. Accordingly, “second” and “third” reflects importance rather than location.
This is because... Nachalas Yaakov [diverged from Rashi and] agreed with Ramban [that it says “one day”] because the Torah is written as if copied from a sequence of events recorded as they happened. That is why the entire Torah is [written] in the present tense. And initially, the second day was not yet in existence, so it was appropriate for the first day to be called “one” [whereas “first” is a relative term that is followed by a “second”].
God called the light day. From the inception of the concepts of light and day, there was some measure of synonymy between them. Nevertheless, they are clearly and independently defined. Aside from day’s association with daylight, the day denotes a specific period of time. At this early stage of the Creation, with the formation of light comes the establishment of time. Until this point, the universe was in a raw state, completely unstructured and undefined; even space and time were not yet defined. These concepts came into being when God willed it. And to the darkness He called night. Darkness as well is removed from its previous status as a description of space alone and placed in a framework of time. The concepts of day and night as they appear in this verse express what the Sages called the order of time, in other words, the notions of before and after, relative concepts that did not apply when the earth was still unformed and empty. The verse introduces additional new concepts: It was evening and it was morning, one day. The essence of time is comprised of evening, which is related to darkness and night, and morning, which is related to light and day. After the passage of evening and morning, one day comes to an end. Therefore, the term “day,” which previously referred specifically to the hours of light and was even identified with light, now receives an additional meaning: A unit of time that includes both the hours of light and darkness. The verse refers to this first day of Creation as “one day” instead of the first day, as the day itself is a distinct entity. In other words, the existence of one day did not indicate the existence of a second. The acts of creation that followed occurred spontaneously. Consequently, the next day may be considered the second day only in the sense that there was already one day preceding it; its existence did not derive from the existence of the first day. The creation of light, therefore, was unique, as its appearance allowed for the basic arrangement of space and time.
ויקרא אלוקים לאור יום, “G’d named the light “day.” Seeing that the Torah later on tells us that man named all the living creatures, it mentions here that G’d Himself named these phenomena. Ibn Ezra explains the word ויקרא, [a term normally used only when there is someone who can hear the caller, something not the case here, Ed] as meaning that G’d assigned light its properties and night its properties. Nachmanides explains the term יום and לילה here as the limitations imposed on both day and night by G’d when He created them, i.e. He defined their properties. The period of light being known as “day,” and the period of night being known as “night.”
ויהי ערב ויהי בוקר, “it was evening, it was morning.” According to Ibn Ezra, the beginning of night is called ערב, evening, on account of light and darkness mixing with one another. The beginning of the day, on the other hand, is known as בוקר, morning, the term referring to man now being able to inspect and distinguish different shapes.
ים אחד. “one day.” According to Bereshit Rabbah the word is chosen to remind us that G’d is unique. Nachmanides claims that the reason why the Torah does not write יום ראשון, “a first day,” is because an ordinal number such as “first” can be used only if there already exists a “second.” In this case there was not yet a second day.” Other commentators feel that we are dealing here with an oblique reference to the motion of the planets, the earth describing an orbit once in 24 hours around its axis so that in different locations at different times there is always one location where it becomes morning. The same is true, of course, of there being always a location where it becomes evening. In other words, a day has been completed when every part of the globe has experienced an evening and a morning.
“God called the light Day and the darkness He called Night. And there was evening and there was morning, a first day” [1:5]. And the Holy One called the light day, and the darkness He called night. And it was evening and it was morning, one day.
Perhaps the most widely cited source with regard to Sabbath observance at the North Pole is a note authored by the nineteenth-century authority R. Israel Lipschutz and published in his classic commentary on the Mishnah, Tiferet Yisra'el, as an addendum to his commentary on the first chapter of Berakhot. Tiferet Yisra'el carefully distinguishes between places such as his own city of Danzig, as well as Copenhagen and Stockholm, in which there is always at least a brief period of dusk, and places further north in which "there is no night at all but only daylight during the months of June and July." He also expresses concern with regard to people who sail close to the North Pole in order to catch "whalefish" because in that locale there are a number of months during the summer in which there is only daylight. Tiferet Yisra'el does not cite Mor u-Kezi'ah but adopts a position that is remarkably similar to that of R. Jacob Emden in one salient aspect. As did his predecessor, Tiferet Yisra'el rules that each twenty-four hour period constitutes a day. In support of that conclusion he draws upon the fact that the sun can be observed as completing a full circle above the horizon each twenty-four hour period. However, his position is fundamentally different from that of Mor u-Kezi'ah in that Tiferet Yisra'el maintains that the day is determined objectively rather than individually by each traveler. Thus throughout the year Shabbat occurs at the North Pole the same day as it does on the rest of the globe and is objectively determined by the "revolutions" of the sun in the sky. In the polar regions the sun is observed as moving in a circular pattern and completes a full circuit in the overhead sky every twenty-four hours. Each of those twenty-four hour circuits, maintains Tiferet Yisra'el, represents a single day. (R. Kalman Kahana, Ha-Ish ve-Ḥazono (Tel Aviv, 5724), p. 100, quotes an unpublished section of the manuscript of Ḥazon Ish’s “Kuntres Yod-Ḥet Sha’ot” in which Ḥazon Ish similarly declares that, in the polar regions, the sun’s completion of a twenty-four hour circuit represents a full day and the seventh circuit is the Sabbath day. A similar opinion is also espoused by R. Yechiel Michal Tucatzinsky, Bein ha-Shemashot, p. 55, who cites that view as earlier expressed by R. Jehoseph Schwartz, Teshuvot Divrei Yosef (Jerusalem, 5621), no. 8. [See also Teshuvot Even Yekarah, no. 11, who also addresses the problem of the biblical reference to “days” prior to the creation of the sun and comments that the biblical “day” is to be defined as the length of time required for the earth to make a complete revolution on the axis, i.e., twenty-four hours.] However, neither Rabbi Tucatzinsky nor Ḥazon Ish offer a clue with regard to the point in the sky which, when traversed by the sun, marks the beginning and the end of Shabbat. See infra, note 13. R. David Spira, Teshuvot Bnei Ẓion, III, Kuntres Midat ha-Yom, sec. 21, states that, during the polar winter, days are demarcated by the circuit of the stars in the overhead sky. Teshuvot Divrei Yaẓiv, Oraḥ Ḥayyim, no. 108, sec. 11, suggests that the day’s beginning and end should be regarded as congruent with the beginning and end of the day in the Land of Israel. Cf., infra, note 15. R. Yechiel Michal Gold, Me’asef le-Khol ha-Maḥanot, Oraḥ Ḥayyim 18:25, finds what he terms “clear evidence” for the underlying assumption that the “day” may be defined in terms of the revolution of celestial bodies rather than by the appearance of the sun in the comments of Rabbenu Baḥya, Genesis 1:13. Rabbenu Baḥya questions the cogency of the verse that declares “and it was evening, and it was morning” with reference to the first three days of creation, i.e., before the creation of the sun. Rabbenu Baḥya explains that the reference is not to “the light” but to “the sphere in which it revolves for, with regard to every portion of the sky, when it ascends that is its morning and when it sinks [below the horizon] that is its evening.” See also Ramban, Commentary on the Bible, Genesis 1:5. However, although Rabbenu Baḥya’s comments may provide support for the notion that demarcation of successive days may be determined on the basis of the rising and setting of celestial bodies other than the sun, those comments have no bearing upon the question of whether completion of a 360 degree rotation in the overhead sky has a similar import. See, however, R. Eliezer Ashkenazi, Ma‘asei ha-Shem (Venice, 5343), Genesis 1:5, who asserts that the first day of creation was determined by circuitous movement of the heavens whose return to the point of creation marked the completion of a day. Ma‘asei ha-Shem expressly applies that concept to the polar area in declaring, “There is no doubt that even one [for whom] the pole is above his head is obligated to observe Shabbat on the seventh circuit even though there was no darkness there at all.”) However, Tiferet Yisra'el fails to identify a phenomenon that might serve to demarcate successive days during the polar night when the sun is entirely concealed. (In a note appended to Mo‘adim u-Zemanim, II, no. 155, R. Moshe Sternbuch opines that “the day changes at precisely the moment that the sun reaches its most distant point and begins to draw closer.” The “most distant point” to which Mo‘adim u-Zemanim refers is presumably the point most distant in the sky from the point at which the sun makes its first appearance at the beginning of the polar spring. Mo‘adim u-Zemanim declares that “night” in such areas is no more than a split second in duration. See also Teshuvot ve-Hanhagot, I, no. 315. See as well Me’assef le-Khol ha-Mahanot, Oraḥ Ḥayyim 18:25, s.v. ve-hineh mah she-katav mori, who also states that the Sabbath must be observed only for the amount of time that it takes the sun to complete a single circuit. It may be noted that at the North Pole the sun neither rises nor declines in the course of its daily circuit. Rather, the sun is observed as circling the horizon once each day in a constant orbit that is a bit higher over the horizon each day until it reaches a height of approximately 23.5° at the time of the summer solstice. However, as one proceeds some distance south of the Pole, the sun, although it does not descend below the horizon during that period, may nevertheless be observed during the course of its daily circuitous movement above the horizon. In those areas—and only in those areas—it might be contended that day and night begin and end when the sun is at its lowest point above the horizon. See R. Eliyahu Baruch Kepetsch, Koveẓ Bet Aharon ve-Yisra’el, Tishri-Ḥeshvan, 5757, p. 150 and cf., R. David Heber, “When Does One Pray When There Is No Day?” Kashrus Kurrents, Autumn, 2002, pp. 17f. Adopting a somewhat different position, R. Jehoseph Schwartz, Teshuvot Divrei Yosef (Jerusalem, 5622), no. 8 and idem, Divrei Yosef, Tevu’ot Shemesh (Jerusalem, 5603), Derekh Mevo ha-Shemesh, p. 61b, states that the point in the sky occupied by the sun at its first appearance in the polar region in the spring represents the beginning of each “day” and the point at which the sun is last seen before it sets in the fall represents the beginning of each “night.” Accordingly, “day” and “night” commence when the sun reaches those points in the sky during the course of each twenty-four hour circuit. Divrei Yosef, p. 62a, asserts that during the winter months a similar determination is made on the basis of the position of the “two stars of the Little Bear, [which are in the] vicinity of the star of the Pole (the North Star),” i.e., the position of their first sighting in the fall marks the beginning of the “night,” and “day” begins when those stars have moved 180 degrees across the sky. Divrei Yosef’s description of the astronomical phenomena during the polar winter is both imprecise and inadequate as a basis for resolution of the problem. Pherkad, a third magnitude star, and Kochab, a second magnitude star, are known as the “Guardians of the Pole” because they circle Polaris (the North Star). All three stars are part of Ursa Minor (the Little Bear). The first two stars of Ursa Minor to become visible are Kochab and Polaris (the North Star). Both are second magnitude stars. However, the first celestial bodies to become visible are the planets Venus and Jupiter. Those planets do not become clearly visible until close to the end of civil twilight, i.e., when the sun drops six degrees below the horizon. At the North Pole civil twilight does not end until October 8. The first star to become visible north of the celestial equator is the zero magnitude star Arcturus in the constellation Bootes and is followed closely by the slightly smaller star Vega in Lyra and then by Capella in Auriga. However, even the largest star is not visible to the naked eye until the sun has declined approximately nine degrees below the horizon. At the North Pole, the sun disappears a little after the time of the autumn equinox but does not reach a declension of nine degrees until October 16, a little more than three weeks later. During that intervening period neither the sun nor any star is visible. The same is true during the period immediately prior to the spring equinox when the sun is not visible but is less than nine degrees below the horizon. Thus, for more than six weeks each year neither the sun nor any star is visible. During those periods, days cannot be demarcated by means of the circular rotation of stars in the overhead sky. Even if Venus and Jupiter are used for this purpose, there are four weeks in the year during the polar twilight in which those planets are not visible. I am indebted to Mr. Joe Rao of the Hayden Planetarium for making this information available to me.)
Tiferet Yisra'el cites no evidence in support of his view. The phenomenon of the sun's circular movement over the horizon each day is certainly not a demonstration that each twenty-four hour period in which such a revolution takes place constitutes a halakhic day. Quite to the contrary, Scripture records "and it was evening, and it was morning, one day" (Genesis 1:5). Read literally, the day is defined in terms of alternating periods of light and darkness, not in terms of a revolution of the earth upon its axis or of the circuitous movement of the overhead sun. How this might have occurred prior to the creation of the sun on the third day is a matter that has engaged the attention of numerous biblical commentators, most particularly, Rambam and Seforno, Genesis 1:5; Rabbenu Baḥya, Genesis 1:13; Rashbam, Genesis 1:4 and 1:14; R. Isaac Arama, Akeidat Yizḥak, sha'ar shlishi; and Malbim, Genesis 1:5.
According to the Sages, the Jewish day begins on the preceding evening, in accordance with the verse “And there was evening and there was morning, one day” (Genesis 1:5). This means that Shabbat begins on Friday evening. Some say that it is a mitzvah to add time from the weekday to Shabbat, at the beginning and at the conclusion. This mitzvah is called tosefet Shabbat (addition to Shabbat). The book of Nehemiah documents Shabbat as beginning before the onset of darkness: “And it came to pass that, when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the Sabbath” (Nehemiah 13:19). We find additional documentation of this in the writings of Josephus, who states that Caesar Augustus commanded the provincial governor not to require the Jews to appear in court on Shabbat or on Friday afternoon after the ninth hour. (Antiquities 16:6:2.) During the Tannaitic period, tosefet Shabbat was limited to the time immediately preceding sunset, and was defined as any additional period.
We [are obligated to] recite the Shema twice daily - in the evening and in the morning (as [Deuteronomy 6:7] states: "...when you lie down and when you rise" - In Sefer HaMitzvot (Positive Commandment 10), the Rambam mentions the beginning of this verse, ודברת בם... (And you shall speak of them...) as the source for the mitzvah of Kri'at Shema. Nevertheless, his statements in this halachah do not necessarily represent a change of mind. Here, the Rambam is not interested in the actual source for the mitzvah itself (which is the case in Sefer HaMitzvot), but in stating our obligation to recite the Shema twice daily, once at night and once in the daytime. This is derived from the end of the verse, as mentioned by the Rambam.) (The obligation to recite the Shema at night is mentioned first both in the Mishnah,Berachot 1:1 and here in the Mishneh Torah, following the pattern mentioned in the verse quoted above: "...when you lie down and when you rise." Berachot 3a understands this order as parallel to the creation of the world itself which began: ויהי ערב ויהי בקר (And then there was night and there was day..., Genesis 1:5 . (See also the Rambam's commentary on the Mishnah, Berachot 1:1.) i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise - this being daytime. - The Mishnah (Berachot 10b) records a disagreement between the school of Shammai and the school of Hillel regarding the laws derived from the verse: "... and when you lie down and when you rise." Both agree that the Shema is recited twice daily, once at night and once in the morning. However, based on the above verse, Beit Shammai obligates one to recline while reciting Kri'at Shema at night, and to stand while reciting it in the morning. Beit Hillel holds that the verse simply establishes the general times at which the Shema is recited, as stated by the Rambam in this halachah; i.e., at the time that people sleep and at the time that they are accustomed to wake up.) - as [Deuteronomy 6:7] states: "...when you lie down and when you rise" - i.e., when people are accustomed to sleep - this being the night - and when people are accustomed to rise, this being daytime.
In the Torah, night precedes day for all matters. This is derived from the description of the world’s creation, about which the Torah states: “And there was evening and there was morning, day one” (Bereishit 1:5). This tells us that each 24-hour day begins at night, and thus Shabbat, the seventh day, begins at night. An important concept is enfolded within this Jewish outlook – night and darkness precede day and light. First questions and dilemmas arise and one is mired in darkness and uncertainty, but from this answers emerge and light shines upon him. This is also true of our history. At first we were enslaved to Pharaoh in Egypt, but from there were freed, received the Torah, and entered Eretz Yisrael. This is how it always is for the Jewish people – darkness and troubles are followed by light and redemption. First we must deal with our problems, but from within them we are elevated and refined. In contrast, when it comes to the nations of the world, day precedes night. Nation after nation ascends the stage of history, makes a vast noise, and shakes up the world. But when difficulties arise and problems begin, the night draws nearer, and finally the nation declines and disappears. It happened to the Babylonians, the Persians, the Greeks, and the Romans. The secret of Jewish immortality is connected to the fact that for us, the night precedes the day.
I awoke with my spirit pounding within me and my soul very troubled. I arose and my anger burned within me. I dressed, washed my hands, and took the books outside to the moonlight. There was written the following interpretation for the verse “there was evening and there was morning” (Genesis 1:5): “With dawn of the second day one full day ended, for nighttime follows daytime.” ( According to this interpretation, a 24-hour day extends from dawn of one day until dawn of the follow day. So the Sabbath would begin at dawn of the seventh day and conclude with the following dawn.) I almost tore my garment and also that commentary, saying: “It is better to violate one Sabbath so that Israel will not violate many Sabbaths, ( “The Torah teaches us that it is better for one to violate a single Sabbath in order that he may observe many Sabbaths” (Yoma 85b).) if they should see this evil interpretation. We would also all be a mockery and a scorn in the eyes of the uncircumcised (Christians).” However, due to the honor of the Sabbath I restrained myself.
I will now examine Creation, and I will begin to respond to the one who says that the night follows the day. If this were so, why did Scripture not state explicitly “from dawn to dawn is one day?” Or “from light to dawn?” Why did it interrupt with “it was dusk” (Genesis 1:5)? From the verse “it was dusk and it was dawn” it seems that from dusk until dawn is one day, contrary to what is stated earlier, “God called light ‘day’” (ibid.).
Now the darkness proceeded the light, as it is written (Genesis 1:2). The great movement (diurnal movement) includes the time of darkness and light, and that is called “yom” (day), that is, a complete day of twenty-four hours. ( Thus “day” includes a period of darkness and a period of light, in that order.) This does not conflict with the fact that Scripture first mentioned “God called the light ‘day’” (Genesis 1:5) before the night, for this is common with the Hebrew language, namely, when someone mentions two things he should begin with the latter. ( Verses 3 and 4 refer to the light, therefore verse 5 begins by calling the light “day.”) For example, “I gave Jacob and Esau to Isaac, and I gave to Esau…” (Joshua 24:4). In the same way, “Your’s is the day also the night” (Psalms 74:16), and he mentions the minor luminary (the moon) that governs the night before the greater luminary (the sun), although the latter is more important than the former. Also, do not be perplexed when Scripture says “He formed the light and created darkness” (Isaiah 40:12). Scripture puts the light first because it has advantages over darkness, even though darkness came before the light. Similarly, in the verse “His sons Isaac and Ishmael” (Genesis 25:9). ( Isaac is mentioned first, even though he was the younger son.) Also, “There they buried Abraham and Sarah his wife” (ibid. 49:31), although he buried her. ( Abraham is mentioned first although Sarah was buried first.)
Because Scripture mentioned “God called the light ‘yom’ (day)”, it needed to tell us how one should count a day of the Torah. For the word “yom” has two meanings (a period of daylight, 12 hours, and a 24-hour period). Therefore it says that these two beginnings, namely dusk and dawn, encompass the Torah’s day. For ‘erev (dusk) refers to the time when shapes merge and are not distinguishable to the eye, as in the verse “They intermingled (vayit’arvu) among the nations” (Psalms 106:35). Boker (dawn) is the time when the forms are distinguishable and are recognizable and examinable, as in the verses “the priest need not examine (yevaqqer)” (Leviticus 13:36), “As a shepherd (vaqqarat) tends his flock” (Ezekiel 34:12). The term yom (day) encompasses both these times, for a single motion includes both. Similarly we find “He created male and female…and called their name ‘Adam’” (Genesis 5:2), while it is also written “And [the Lord, God,] made for Adam and his wife garments of hide and He dressed them” (ibid. 3:21). ( We see that the name “Adam” has a double meaning, sometimes referring to the entire human species, both male and female, and sometimes only to the male (or a specific male).) Again it is clear from the description of Creation that a day is from evening to evening.
Before creation, the term "Time" was meaningless, since it can only assume meaning in relation to events prior and after creation. As long as there was only G'd, there had been no need to create "Time." Once the process of creation had begun, we find "evening" and "morning." These are pivotal points against which events can be measured, can be timed. The concepts of "before" and "after" came into existence once there had been a bereshit, a "beginning." The term zeman, season, refers to time as a general framework for events, the term eyt, "time" as a specific time frame for clearly defined happenings. The term "under the heavens," is applied to all that occurs in our cosmos, which is by definition a mobile one, in constant motion. The same does not hold true for the supernatural. In that abstract world, there is no motion, therefore neither progress nor regression. When the Mishnah in Avot 4,22, states that "one hour of repentance in our world is worth more than the whole of the future world," the meaning is twofold. A) Even a short time frame is extremely precious. B) When such time is spent constructively, it can double and triple its value, since it represents the entrance fee to a world of permanence. For this reason, Rabbi Meir advises people to minimise their earthly activities, and to maximise their Torah study, since "Time" was granted for the purpose of busying oneself with Torah study. "You shall be preoccupied with it by day and by night." (Joshua 1,8.) Should one ask how it is possible to attain worldly goods, seeing that they require much toil and time to amass, the answer is "be of humble spirit before all men." (Avot ibid.) Should one spurn Torah in favour of the acquisition of transient values, one's own end will be as finite as that of the commodities to acquire which one spent so much time and effort. The reverse is true if one concentrates on the acquisition of Torah values. To counteract any possible feeling of despair arising from the monumental nature of the task, Rabbi Tarfon adds: "it is not up to you to complete the task, yet you are not free to desist from it." Should someone not feel adequately rewarded for the effort, Rabbi Tarfon adds "your employer is faithful to pay you the reward for your work, but know that the reward of the righteous will come in the hereafter." This is based on the verse "which I command to you this day, to perform them." (Deut. 7,11) The Talmud Avodah Zarah 3, interprets the meaning as "to perform them today but not to receive the reward today." Since man is apt to lose sight of the swift passage of time, and the brevity of his stay on earth, the Torah commands us to count seven year cycles and fifty year cycles to remind us how quickly the time allotted to us passes, and to alert us to use such time wisely. "Man worries about the loss of his money, but fails to worry about the loss of his time. His money does not really help him, whereas his time is lost irretrievably." (Sefer Hachayim, 10,1) When the Torah legislates the counting of the cycles, (even of forty nine days ) it says "you shall count for yourself," meaning for your own benefit. The seven year cycles are symbolic of different stages of the average man's life cycle.
The term echad, one, is applied to items that are whole, not to parts of any unit. Anything that is incomplete, either through being defective or being surplus, redundant, cannot qualify for the description "one." G'd will be perceived as "One" in the messianic age, even though to our limited intellect He may appear as possessing many facets. "He will be one, and His name will be one." (Zecharyah 14,9) The Jewish people are goy echad, one nation. We have a mission in life, in history, which requires all parts of the nation to be part thereof. "It was evening, it was was night, one day." (Genesis 1,5) A day is not a night plus a day, but the total of the twenty four hour period is one day, one unit. When Joseph told Pharaoh that the repetition of his dream showed that the dream was one, he meant that each dream separately was meaningless, only when viewed together did it form a unit. Anyone who transgresses a single commandment of the Torah, destroys the unity of Torah, and is as if he had transgressed all the laws. The same applies to anyone tampering with Torah by either adding or subtracting a single law from it. (5 species for the lulav for instance) Man without woman is not really man at all, he cannot fulfil his purpose in life. When one person sins, he destroys the unity of the nation, makes the nation unable to achieve its destiny, its purpose in G'ds universe. Our sages view the relationship between Israel and G'd in such a manner that the unity of G'd is impaired when Israel does not enjoy His favour through acting in a manner contrary to His wishes. When Achan sinned by concealing treasure captured at Jericho, the whole nation was considered as having sinned. "Israel sinned." (Joshua 7,11) As a result, the people lost the first battle of Ai. In the case of Korach, when Moses asked "shall one man sin and You will be angry at the whole nation?" Moses reasoned that since Korach's sin had been due to deliberate opting out from being part of the national purpose, such action should not come under the heading of collective responsibility. Moses was taught that he had erred. A few people, trying to collect manna on the Sabbath are considered as if the whole nation had refused G'ds commandments. "How long are you refusing to observe My commandments?" (Exodus 16, 28)
It is for this reason that the chief and most select of the judges would stand in the place where the Divine Immanence manifested itself, this being the idea behind the presiding of the Men of the Great Assembly in the chamber of hewn stone [lishkath hagazith]. And it is for this reason that our sages of blessed memory said (Avodah Zarah 8b): "When they [the members of Sanhedrin] saw that murderers had multiplied, they said: 'Let us exile ourselves from our place, so as to put into effect (Deuteronomy 17:10): "And you shall do according to the thing that they tell you from that place" — this teaches us that the place is the critical factor'" [so that in exiling themselves from their place, they suspended the death penalty]. And all that our sages have said in this regard is to be understood along the same lines, viz. (Sanhedrin 7a): "Every judge that judges truly causes the Shechinah to reside in Israel, as it is written (Psalms 82:1): 'G-d stands in the congregation of the Almighty; He judges in the midst of the judges.'" And, similarly, (Shabbath 10a): "Every judge that judges truly — even one moment in the day — is regarded by Scripture as if he were a partner to the Holy One Blessed be He in the creation, it being written here [in respect to judging] (Exodus 18:13): 'from morning until evening,' and there [in respect to the creation] (Genesis 1:5): 'and it was evening and it was morning.'" This "partnership" is an allusion to what we have been saying — that just as in the creation the Divine effluence manifested itself in the terrestrial world, it being the source of all that was created, so, every judge that judges truly draws down that effluence, whether or not his judgment completely fulfills the societal requirements. For just as the sacrifices, though entirely outside the realm of natural cause and effect, made manifest the Divine effluence, so was this effluence drawn down by the judgments of the Torah, though these judgments had to be supplemented with the edicts of the king to guarantee a well-ordered society. We find, then, that judges were appointed to administer the judgments of the Torah alone, judgments righteous in themselves (as stated: "and let them judge the people a righteous judgment"), and the king was appointed to supplement these judgments with whatever was required for a well-ordered society and dictated by the needs of the hour.
The abstract thought version is numerical unity, namely, the root and beginning of all numbers. It is the sign and symbol of a beginning unprecedented by any other beginning. For every true beginning is termed "One", as for example: "And there was evening and there was morning, one day" (Gen. 1:5). Instead of saying "the first day", the verse uses the term "one (day)", because the term "one" refers to any beginning unprecedented by any other beginning. When repeated, it is called "the second", and when repeated again - "the third", and so on until the number "ten", "a hundred", "a thousand", which are also units of new series, and so on to infinity.
We find that some of our Sages are reported to have held the opinion that time existed before the Creation. But this report is very doubtful, because the theory that time cannot be imagined with a beginning, has been taught by Aristotle, as I showed you, and is objectionable. Those who have made this assertion have been led to it by a saying of one of our Sages in reference to the terms “one day,” “a second day.” Taking these terms literally, the author of that saying asked, What determined “the first day,” since there was no rotating sphere, and no sun? and continues as follows: Scripture uses the term “one day”; R. Jehudah, son of R. Simon, said: “Hence we learn that the divisions of time have existed previously.” R. Abahu said, “Hence we learn that God built worlds and again destroyed them.” This latter exposition is still worse than the former. Consider the difficulty which these two Rabbis found in the statement that time existed before the creation of the sun. We shall undoubtedly soon remove this difficulty, unless these two Rabbis intended to infer from the Scriptural text that the divisions of time must have existed before the Creation, and thus adopted the theory of the Eternity of the Universe. But every religious man rejects this. The above saying is, in my opinion, certainly of the same character as that of R. Eliezer, “Whence were the heavens created,” etc., (chap. xxvi.). In short, in these questions, do not take notice of the utterances of any person. I told you that the foundation of our faith is the belief that God created the Universe from nothing; that time did not exist previously, but was created: for it depends on the motion of the sphere, and the sphere has been created.
Now, as has been mentioned, there also is the title God-Elohi”m-אלהי״ם as the matter of might-Gevurah and judgment-Din, as our sages, of blessed memory, stated, (See Midrash Bereishit Rabba 12:15) “At first He began creating His world with the quality of judgment-Din, as it says, (Genesis 1:1) ‘In the beginning God-Elohi”m-אלהי״ם created.’ Seeing that it could not endure, He added the quality of mercy-Rachamim, as it says, (Genesis 2:4) ‘on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.’” All this is true, well established, and correct. However, come and see wondrously great matters. The verse states, (Isaiah 40:26) “Raise your eyes on high and see Who-Mee-מי created these-Eileh-אלה.” Certainly, that which is called Who-Mee-מי created These-Eileh-אלה. This refers to the mystery of “day one-Yom Echad-יום אחד,” (Genesis 1:5) which is the matter of understanding-Binah. From it, until the day of Shabbat, there were six days in which the heavens and the earth and all therein were made. Now, in truth, the word Who-Mee-מי is above, (The Sefirah of understanding-Binah.) and the word Sea-Yam-ים is below. (The Sefirah of kingship-Malchut.) Now, Who-Mee-מי created, this being the beginning of the manifestation of the name God-Elohi”m-אלהי״ם within the secret of the Name HaShem-יהו״ה. That is, in its written form this quality is the name HaShem-יהו״ה, but in the secret of HaShem-יהו"ה it is vowelized and pronounced as God-Elohi”m-אלהי״ם . (That is, the title Lord-Adonay-אדנ״י refers to the Sefirah of kingship-Malchut, which is below. In Torah, when the Name HaShem-יהו״ה is juxtaposed to the title Lord-Adonay-אדנ״י and follows it, such as (Deut. 3:24), “Lord HaShem-אדנ״י יהו״ה,” the Name HaShem-יהו"ה is pronounced Elohi”m-אלהי״ם,” in reference to the Sefirah of understanding-Binah. Thus, the name God-Elohi”m-אלהי״ם is hidden in the vowelization of the written Name HaShem-יהו״ה. These two names HaShem-יהו״ה and God-Elohi”m-אלהי״ם are thus found as one.) Both are the mystery of Who-Mee-מי-50, as hinted in the verse, (Ecclesiastes 1:7) “All-Kol-כל-50 rivers flow into the sea-Yam-ים-50.” From this quality called Who-Mi-מי, which is the matter of the manifestation of God-Elohi”m-אלהי״ם within the Name HaShem-יהו״ה, the quality of might-Gevurah inherited judgment-Din and fear-Pachad. This quality of might-Gevurah is the actual name God-Elohi”m-אלהי״ם. (That is, both in its written form and in its pronunciation the quality of might-Gevurah-גבורה is called Elohi”m-אלהי״ם.) With these two, the quality called Lord-Adona”y-אדנ״י inherited the title God-Elohi”m-אלהי״ם and donned its garments, and the world was then created through the matter of HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י (pronounced Elohi”m Adona”y-אלהי"ם אדנ"י).
6. “And God-Elohi”m-אלהי״ם called the light.” (Genesis 1:5)
And because of Her, it is stated: (Ex. 3:2) And an angel of Y”Y appeared to him, in a flame of fire from the midst of the bush... Five times the word ‘bush’ (sneh) is mentioned in that passage, and five times ‘light’ (aur) correspond to them, in ‘the act of creation’, and they are: (Gen. 1:3–5) Let there be light... and there was light... the light for it was good... ELQYM divided between the light... And ELQYM called the light...
And at that time, it will be considered as though the world had newly been created, and the lights will be arranged as they are meant to be. It is this that is written: (Gen. 1:5) And ELQYM called the light ‘day’, and the darkness He called ‘night’.
and left-hand side: (Gen. 1:5) ... and it was evening, and it was morning, one day – which is the evening of Isaac, and the morning of Abraham.
There are seventy veins in the liver, corresponding to ‘the seventy appointed-ones’ – and the liver and the extra lobe of the liver, are 72. Its extra lobe is the snake, ‘the wife of whoring’, because its [Var. her] leftovers are taken by the spleen which is darkness, and upon it is stated: (Gen. 1:5) ... and the darkness He called ‘night’ (laiylah) ... , for her dominion is in exile – which is night.
Come and behold, the supernal radiance [Binah], continues to radiate. Through this radiance, it should bring gladness to all. This is the right, which was crowned with the right to make the engravings. It is written, "How great is Your goodness, which You have laid upon those who fear You and which You have wrought for they who trust in You" (Ps. 31:20). "How great is Your goodness" alludes to the primordial light that the Holy One, blessed be He, stored away. "They who fear You" alludes to the righteous who fear sin, who are aforementioned. "And there was evening and there was morning, the first day" (Gen. 1:5) "And there was evening" from the side of darkness [Nukva] "and there was morning" from the side of light [Zeir Anpin]. And since they join together as one, it is written they are the "first day."
Three came out from one, one was established in three, came up in two, two give sustenance to one, one feeds many sides, and therefore they seem not one. And [yet] this is what is written "and it was evening and it was morning, one day" (Genesis 1:5), a day includes evening and morning and they are one: this is the secret of the brit of day and night, and in it it looks like it is not one [but all is one, as the brit makes us see the One is all reality].
"And it came to pass, that when Isaac was old" (Beresheet 27:1). Rabbi Shimon said, It is written, "And Elohim called the light Day, and the darkness he called Night" (Beresheet 1:5). This verse had already been explained; nevertheless come and behold, All the actions that the Holy One, blessed be He, performs, are true, and in the secret of the upper world. And all the words of the Torah are words of faith and supernal mysteries, as they should.
Thus, it is written, "And Abraham was old, advanced in age" (Beresheet 24:1), that is, in the shining lights (of benevolences). And he is old, as it is written, "that shines ever more brightly until the height of noonday" (Mishlei 4:18). Therefore, "And Elohim called the light Day." "And the darkness he called Night." This is Isaac, who is dark, and gets to receive the night within him. Therefore, when he grew older, it is written, "And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see" (Beresheet 27:1). (he had become completely dark). Assuredly he had to be (totally) dark to cleave well to his grade.
Torah (Genesis 1:1-5)
“Was [vayhi].” Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: Every place that vayhi is stated, it is trouble or joy; if it is trouble, it is unparalleled trouble, if it is joy, it is unparalleled joy. Rabbi Shmuel bat Naḥman came and made a distinction: Every place thay vayhi is stated it is trouble, [every place that] vehaya [is stated, it is] joy. They raised an objection to him: But is it not written: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: ‘That, too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda ben Rabbi Simon said: That light that the Holy One blessed be He created on the first day, a person could look and see from one end of the world to the other end. When the Holy One blessed be He saw the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, He stood and sequestered it, and designated it for the righteous in the future, as it is stated: “But the path of the righteous is like a radiant light, growing brighter until noon”’ (Proverbs 4:18). They raised an objection to him: “It was [vayhi] evening; it was [vayhi] morning, one day” (Genesis 1:5). He said to them: ‘That, too, is not joy, as everything created on the first day is destined to erode, as it is stated: “For the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will remain unbroken”’ (Isaiah 51:6). They raised an objection to him: All the instances of vayhi during the six days of Creation. He said to them: ‘They, too, are not joy, as everything that was created during the six days of Creation requires action, e.g., mustard requires sweetening, lupines require boiling, and wheat requires grinding.’ They raised an objection to him: “The Lord was [vayhi] with Joseph, and he was [vayhi] a successful man and he was [vayhi] in the house of his master, the Egyptian” (Genesis 39:2). He said to them: ‘That, too, is not joy, as the bear (This is a metaphor for Potiphar’s wife.) solicited him.’ “It was [vayhi] on the day that Moses concluded [to erect the Tabernacle]” (Numbers 7:1). He said to them: ‘That, too, is not joy, as it was sequestered when the Temple was built.’ “It was [vayhi] on the eighth day” (Leviticus 9:1). He said to them: ‘That, too, is not joy, as on that very day, Nadav and Avihu were killed.’ But is it not written: “The Lord was [vayhi] with Joshua; his renown was throughout the land”? (Joshua 6:27). ‘That, too, is not joy, as on that very day, he rent his garments, as it is stated: “Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the evening, he and the elders of Israel”’ (Joshua 7:6). But is it not written: “It was [vayhi] when the king was settled in his house”? (II Samuel 7:1). He said to them: ‘That, too, is not joy, as on that very day, Natan the prophet came to him, and the Holy One blessed be He said to him: “However, you will not build the House”’ (II Chronicles 6:9). But is it not written: “The one who presented his offering…was [vayhi]”? (Numbers 7:12). He said to them: ‘That, too, is not joy, as it was seen before the Holy One blessed be He that they (The heads of the twelve tribes, who brought the offerings when the Tabernacle was erected.) would go with Koraḥ and his assembly in his dispute.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi ben Perata: This is analogous to the son of a high ranking official who stole in the bathhouse. The bathhouse attendant feared identifying him by name. Nevertheless, he publicized him as a certain lad garbed in white. So, even though it [the Torah] did not explicitly mention the names of the princes who participated with Koraḥ and went along with him, it publicizes them by means of allusion: “Princes of the assembly, the distinguished of the convocation, people of renown” (Numbers 16:2), just as it says: “These are the distinguished of the assembly, the princes of the tribes of their fathers; they are the heads of the thousands of Israel” (Numbers 1:16). “People of renown [shem],” as their names [shemotan] were mentioned in the census of the banners, just as it says: These are the names of the men who will stand with you…” (Numbers 1:5). They said to him: ‘We have said ours; you say yours.’ (We cited proof that vayhi could also connote joy. You rejected those proofs. Now, prove your claim that vehaya connotes joy. ) He said to them: ‘Everywhere that vehaya is stated, it is joy. “It will be on that day, that the mountains will drip nectar…” (Joel 4:18). “It will be on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be on that day that the Lord will continue, [setting His hand a second time to acquire the remnant of His people]” (Isaiah 11:11). “It will be on that day, each man will maintain a young cow [and two sheep]” (Isaiah 7:21). “It will be on that day, that a great shofar will be sounded…” (Isaiah 27:13). “It will be that [it will be said of] the remaining in Zion…[Holy, for everyone written for life in Jerusalem]”’ (Isaiah 4:3). [They said to him:] ‘But is it not written: “It was when Jerusalem was captured”? (Jeremiah 38:28). He said to them: ‘that, too, is not trouble, but joy, as on that day Menaḥem (A name for the messianic king.) was born and Israel paid off their debt for their iniquities, as Rabbi Shmuel bar Naḥman said: Israel paid off their debt for their iniquities on the day that the Temple was destroyed, as it is stated: “Your iniquity is completed, daughter of Zion; He will not continue to exile you”’ (Lamentations 4:22).
“On the first day” – Rabbi Shmuel bar Abba said: What is “the first day”? Since the first day that the Holy One blessed be He created the world, He desired to dwell with His creations in the lower worlds. See what is written regarding the creation of the first day: “It was evening; it was morning, one day” (Genesis 1:5). “The first day” is not written, but rather “one day.” Just as the verse says “one day,” the verse could have said “two days,” “three days”? Rather, why did the verse say “one day”? (The first day is described as "one day", not the first day, whereas the other days are called the second day, the third day etc.) It is that, since the Holy One blessed be He was alone in the world, He desired to dwell with His creations in the lower worlds. He did not do so. (Thus, day one of creation was not the first day that God dwelled in the world. To indicate this, the word first was not used until the Tabernacle was erected.) It was only when the Tabernacle was erected, and the Holy One blessed be He rested His Divine Presence in it, and the princes came to present, that the Holy One blessed be He said: ‘Let it be written that on this day the world was created.’ Another matter, “on the first day” – it does not say “on the day the Tabernacle was erected” here, but rather, “on the first day.” What is “the first”? It is the first in terms of the creation of the world. It teaches that it was Sunday. Consequently, that day took ten crowns: First in terms of creation of the world; first for priesthood; first for princedom; first for the Divine Presence; as it is stated: “they shall craft a sanctuary for Me and I will dwell in their midst” (Exodus 25:8); first for service; first for the Priestly Benediction; first for the New Moons; first for the prohibition of improvised altars; first for partaking of consecrated food; first for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24).
“He spoke to Koraḥ…Morning” – what did he see that led him to say: “Morning”? Moses said: ‘Perhaps they said this matter as a result of food and drink.’ He said: ‘Perhaps, in any case, they will repent.’ That is why it is stated: “Morning, the Lord will disclose.” He said to them: ‘I do not have permission to enter now. There is no eating and drinking before Him; however, it is because of us, because we have eaten and drunk.’ Another matter, Moses said to them: ‘The Holy One blessed be He imposed boundaries in His world. Are you able to mix day and night? That is what the verse said initially: “It was evening, it was morning” (Genesis 1:5); “God distinguished between the light and the darkness” (Genesis 1:4) for the use of the world. Just as He distinguished between the light and the darkness for the use of the world, so He distinguished Israel from the nations, as it is stated: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). And so, He distinguished Aaron, as it is stated: “Aaron was set apart to sanctify Him with sanctity of the highest order” (I Chronicles 23:13). If you are able to remove that distinction that He distinguished between light and darkness, you can nullify this.’ That is why he said to them: “Morning, the Lord will disclose who is His, and who is holy, and will bring him near to Him” (Numbers 16:5) – he is already designated – “and whom He shall choose, He will bring near to Him” (Numbers 16:5).
Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness. “And disorder” – this is Cain, who sought to restore the world to emptiness and disorder. “And darkness” – this is the generation of Enosh, (They profaned God’s name (Genesis 4:26; Bereshit Rabba 23:7). ) based on the verse: “Their actions are in the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15). “Upon the face of the depths” – this is the generation of the Flood, as it is stated: “On that day all the wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God was hovering over the surface of the water” – based on the verse: “God passed a wind [ruaḥ] over the earth” (Genesis 8:1). (Ruaḥ, too is an allusion to the Flood.) The Holy One blessed be He said: ‘Until when will the world conduct itself in darkness? (In the darkness of idol worship.) Let some light come.’ “God said: Let there be light” (Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused [he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir, (Spelled with an ayin, meaning roused.) but rather, he’ir. (Spelled with an alef, meaning illuminated.) “God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5). “God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau; (The period of Esau’s waning power.) “and it was morning” – the morning of Jacob. (The period of Jacob’s rising power.) “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7). (This is an allusion to the ultimate redemption, when Jacob’s ascendance over Esau will be asserted.) Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur. (Even in this world there is one day when there is light for Jacob and darkness for the forces of evil.)
Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the Holy One blessed be He engaged in creating His world. “And there was light” – corresponding to the book of Exodus in which Israel emerged from darkness to light. “God saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which is full of multiple halakhot. (Hence the two positive expressions: “light” and “good.”) “God distinguished between the light and the darkness” (Genesis 1:4) – corresponding to the book of Numbers, which distinguishes between those who departed from Egypt and those who entered the land. “God called the light, Day” (Genesis 1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot [just like Deuteronomy]?’ (Regarding Leviticus, the double expression indicated the multiplicity of halakhot. Why does Deuteronomy, which is just like Leviticus, not have a the double expressionof light?) He said to them: ‘In its regard, too, it said a second word.’ (The verse corresponding to Deuteronomy also contains two positive expressions, “light” and “good.”)
“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering. It is taught: The light that was created during the six days of Creation cannot illuminate by day, because it would make the orb of the sun seem dim [by comparison], nor can it [illuminate] at night, as it was created to illuminate only during the day. Where is it, then? (Since it does not illuminate the world at any time.) It was stored away, and is designated for the righteous for the future, as it is stated: “The light of the moon will be like the light of the sun and the light of the sun will be sevenfold, like the light of the seven days” (Isaiah 30:26). This is bewildering: (The verse just cited, which refers to the shining of the great light of Creation for seven days. ) “Seven [days]”? Are they not three? Is it not so, that the lights were created only on the fourth day? It is, rather, like a person who says: This and that I am preparing for the seven days of the wedding feast. (He says this even if his preparations are for only one or two of the seven days.) Rabbi Neḥemya said: These are the seven days of mourning for the righteous Methuselah, during which the Holy One blessed be He conferred extra light upon them. “God saw the light, that it was good, and God distinguished between the light and the darkness” (Genesis 1:4). “God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in Caesarea: From where is it derived that someone does not recite a blessing on the candle [at havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…and [God] distinguished [vayavdel].” Rabbi Yehuda bar Rabbi Simon said: He set it aside (Vayavdel (“He distinguished”) can also mean He set aside.) for Himself. (As it is said (Daniel 2:22): “Light dwells with Him.”) The Rabbis say: He set it aside for the righteous in the World to Come. This is analogous to a king who had a fine portion of food and set it aside for his son. “God called the light, Day, and to the darkness He called Night. It was evening and it was morning, one day” (Genesis 1:5). Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the literal sense. (Unlike the previous explanations.) This is analogous to a king who had two commanders, one to be in charge by day and one to be in charge by night. They were arguing with one another. This one said: ‘I will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second one, he said to him: ‘So-and-so, the night will be your realm.’ So, too, “God called the light, Day” (This can also be translated: “God called out to the light: Day [will be your realm].”) – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” – He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One blessed be He says to Job: “In all your days, have you commanded the morning and apprised darkness of its place?” (Job 38:12) – have you informed it of its place, where it is? This was a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace [between them]. “God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never associates His name with the bad, but only with the good. “God called the light, Day and to the darkness God called night” is not written here, but rather, “to the darkness He called night.” (Regarding darkness, the pronoun “He” is used instead of God’s name.)
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” (Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.?) – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. (The creations on the first day were more significant than the others, and in that sense it is unique.) Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. (It was the only day on which God was truly “one,” as on the second days there were already angels.) This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; (This is what God did on the second day (Genesis 1:6–7).) He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: (When the exiles of Israel returned to the land of Israel with Ezra from Babylon.) Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. (Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.) “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. (For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.) This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; (Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world.) they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). (Israel was under attack from all sides.) This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ (That is, the world will not be able to function in its conventional manner.) That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. (Consequently, he closed all the schools.) That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). (When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.) Of what use was it to him [Ahaz]? (Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain.) [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they (The young men Isaiah was referring to.) his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) (It was the Book of Lamentations that was being read.) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) (A more literal translation would be, “in the days of the judging of the judges.”) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, (Subdue us.) we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, (And decree for him corporal punishment.) he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ (“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.) They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, (These are two classes of Torah scholars (Gittin 88a).) one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, (Even when it is not connected with “in the days of.”) it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear (Potifar’s wife.) then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. (Moses’ Tabernacle was stored away forever when the permanent Temple was built.) They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. (Joshua 7:6.) They raised an objection to him: But is it not written: “It was [vayhi] when the king (David.) resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, (To prove his contention that vehaya always alludes to a joyous event.) is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
(Fol. 10, b) And it came to pass in the days of Ahasuerus. R. Levi, and according to others, R. Jochanan, said: "There is a tradition among us from our ancestors [who reicev it from] the men of the Great Assembly, that wherever Vayehi (it came to pass) occurs, it refers to some disaster. (Ruth 1) And it came to pass in the days of Ahasuerus, there was Haman; (Jud. 1) And it came to pass in the days of the Judges, there was hunger; (Gen. 6, 1) And it came to pass when men began to multiply, and soon after this it is written, And the children of man, etc. — [which caused the flood]; (Ib. 11, 2) And it came to pass as they journeyed toward the east, then there came the dispersion; (Ib. 14, 1) And it came to pass in the days of Amraphel … there was a war. (Josh. 5, 13) It came to pass when Joshua was by Jericho, etc. and he saw a man with a drawn sword in his hand; (Ib. 6, 27) And the Lord was (Va'yehi) with Joshua, and soon after this. And the children of Israel committed a trespass; (I Samuel) There was (Va'yehi) a certain man of Romathaim, and afterward, Hannah he loved, but the Lord had shut her womb; (Ib. 8, 1) It came to pass when Samuel became old … and his sons walked not in his way; (Ib. 18, 14) And David was successful all his ways, and soon follows, Saul was in dread of him; (II Sam. 7, 1) And it came to pass when the king dwelt in his house. But thou canst not build the Temple. But is it not written (Lev. 9, 1) And it came to pass on the eighth day, and we have been taught in a Baraitha: "That particular day caused as great rejoicing before the Holy One, praised be He! as did the day of creation, for it is written here. And it came to pass (Va'yehi) on the eighth day, and it is written (Gen. 1, 5) And it was (Vayehi) evening and it was morning the first day. [Hence we find Vayehi when a misfortune does not follow.] There also the tragedy of Nadab and Abihu happened (Lev. 10, 1-7). But is it not written (I Kings 6, 1) And it came to pass in the four hundred and eightieth year after the going forth of the children of Israel out of Egypt, and it is also Written (Gen, 29, 16) While Jacob saw Rachel, and in Genesis (1, 5) And it was evening, and it was morning, the first day — and so on the second and third days although no disaster occurred? We must therefore say that wherever it is said, (Vayehi) It came to pass, there may or may not be a calamity; but whenever it is said, (Vayehi Bimai), And it came to pass in the days of, there a misfortune surely took place. There are five expressions, It came to pass in the days of, viz., in the days of Ahasuerus, the Judges, Amraphel, Ahaz (Is. 7) and Yehoyakim (Jer. 1) [and in every instance there was trouble] .
R. Elazar said: "What is the meaning of the passage (Micha 4, 2) And many nations shall come, and say. Come ye, and let us go up to the mountain of the Lord and to the house of the God of Jacob. The God of Abraham and Isaac, is not stated here, but that of Jacob; i.e., neither like that of Abraham, who described it as a mountain, as it is said (Ex. 22, 14) On the mount of the Lord it shall be seen; nor like that of Isaac, who described it as a field, as it is said (Ib. 24, 63) And Isaac was gone out to mediate in the field; but like that of Jacob, who described it as a house, as it is said (Ib. 35, 7) And he called the name of that place Beth-El (the house of God)." R. Jochanan said: "The day on which the reunion of the exiled will occur, will be as great as the day on which heaven and earth were created; for it is said (Hos. 2, 2) Then shall the children of Judah and the children of Israel be gathered together, and they will appoint for themselves one head, and they shall go up out of the land; for great shall be the (Yom) day of Yisre-el. Behold, it is written (Gen. 1, 5) And it was morning and it was evening one (Yom) day."
And they mourned with a great and very sore lamentation. We are taught that even the very horses and asses joined in it. On arriving at the Cave of Machpelah, Esau once more protested, and said; Kiryatharbaa the same is Hebron." R. Isaac explained the meaning of the above name is that four pair were to be buried. Adam and Eve, Abraham and Sarah, Isaac and Rebekah. Jacob disposed of his share when he buried Leah in it, and the remaining one belongs to me." But thou didst sell thy share with thy birthright," remonstrated the sons of Jacob. "Nay," rejoined Esau, "that did not include my share in the burial-place." "Indeed it did," they argued, "for our father, just before he died, said (Gen. 1, 5) 'In my grave which I have bought for myself.'" In the land of Canaan, "Where are the title deeds?" demanded Esau. "In Egypt," they replied. "Then let some one go for them immediately. The swift-footed Naphthali concerning whom the passage says (Ib. 49, 21) Naphthali is a hind let loose; he giveth goodly words, started for the records. Hushim, the son of Dan, being deaf, asked what was the cause of the commotion. When he was told that Esau stopped the interment until the deed would be brought from Egypt. "And until Naphthali returns from Egypt my father shall be in disgrace?" remarked he. Thereupon he snatched up a club and smote Esau so hard that his eyes dropped out and fell upon the feet of Jacob, at which Jacob opened his eyes and grimly smiled. This is the meaning of the passage (Ps. 58, 10) The righteous shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked. In that moment Rebekah's prophecy was fulfilled (Gen. 27, 45) Why shall I be deprived also of you both in one day? For although they did not both die on the same day, both were nevertheless buried on the same day. Is it then possible that if Joseph would not have attended to the burial of his father, that his brothers would not have done it? Behold the passage says (Gen. 50, 13) And his sons carried him into the land of Canaan, [hence all his children performed the duty?] Indeed they were ready to perform the duty. They said, however, let us leave this task to Joseph because his (Jacob's honor will be greater when he is attended by kings than by ordinary people.
Rabbi Tanḥuma, Rabbi Berekhya, and Rabbi Ḥiyya the Great interpreted in the name of Rabbi Elazar: This midrash came up with us from the Exile. Everyplace that vayhi is stated, it means nothing but trouble. Rabbi Shmuel bar Naḥman interpreted in the name of Rabbi Yonatan: This midrash came into our possession. Everyplace that vayhi bimei is stated, it means nothing but trouble. Rabbi Shmuel bar Naḥman said: They are five: “It was during the days of [vayhi bimei] Amrafel king of Shinar, Ariokh, king of Elasar, Kedorlaomer, king of Elam, and Tidal, king of Goyim” (Genesis 14:1). What was the trouble there? “They waged war with Bera, king of Sodom…” (Genesis 14:2). [This is analogous] to the beloved of a king who resided in a province and, for his sake, the king attended to that province. When barbarians came and afflicted him [the beloved of the king], they [the other residents of the province] said: ‘Woe unto us that the king is not attending to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One, blessed be He, “all the families of the earth shall be blessed in you” (Genesis 12:4). For his sake, the Holy One blessed be He attended to His entire world. That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). They sought to afflict only the eye of the world [Abraham]. They sought to blind the eye that acts upon the attribute of justice in the world. ( This probably means that Abraham is responsible for the suppression of the attribute of justice, the result of which is that God rules the world through the attribute of mercy.) “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu [i.e. he rather than she] is written. He [Abraham] sanctified [kiddesh] the name of the Holy One, blessed be He, and he went into the fiery furnace. When everyone saw that all the kings came to afflict him, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the reign of Amrafel.” “It was during the days [vayhi bimei] when the judges judged; there was a famine in the land and a man from Bethlehem in Judah went to stay in the field of Moab, he, his wife, and his two sons” (Ruth 1:1). What was the trouble there? “There was a famine in the land.” [This is comparable] to a province that owed a tax to the king, and the king sent a tax collector to collect it. What did the residents of the province do? They suspended him [on a pole] and struck him and extracted it [the money] from him. They said: Woe unto us when the king becomes aware of these matters; we did to the emissary of the king what he sought to do to us. So too, when one of the people of Israel would perform inappropriate actions, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One, blessed be He, said to them: You humiliate your judges; by your lives, I will bring upon you a matter that you are unable to endure. What is that? It is famine, as it is stated: “It was during the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was during the days of [vayhi bimei] Aḥaz son of Yotam, son of Uziyahu, king of Judah; Retzin, king of Aram and Pekaḥ, son of Remalyahu, king of Israel, went to war against Jerusalem, but he was unable to make war against it” (Isaiah 7:1). What was the trouble there? It was as it is written: “Aram from the east and the Philistines from the west” (Isaiah 9:11). [This is comparable] to a king who handed his son over to a tutor, and his tutor hated him. He said: If I kill him, I will be condemned to death by the king; instead, I will withhold his nurse from him, and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats there is no flock, and if there is no flock there is no shepherd, and if there is no shepherd, the world cannot exist. So Aḥaz thought and said: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars there are no elders, if there are no elders there is no Torah, if there is no Torah there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One, blessed be He, will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls, so that no one would engage in Torah study. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa derived it from this verse, as it is written: “I will wait for the Lord, who conceals His face from the house of Jacob, and I will hope for Him” (Isaiah 8:17). There was no time that was as grim for Israel as that time, as it is stated: “I will conceal My face on that day because of all the evil that they did…” (Deuteronomy 31:18). But from that moment I hoped for Him, (A reference to the verse quoted above “I will wait for the Lord, who conceals His face from the house of Jacob, and I will hope for Him” (Isaiah 8:17).) as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did you [Aḥaz] accomplish? “Behold, I [Isaiah] and the children whom the Lord gave me are to become signs and wonders in Israel” (Isaiah 8:18). Were they his children? Surely, they were nothing but his students! Rather, from here [we learn] that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: “it was [vayhi] during the days of Aḥaz.” “It was during the days of [vayhi bimei] Yehoyakim, son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah, son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder; the heavens, and their light is not” (Jeremiah 4:23). [This is comparable] to a king who sent letters from province to province and in each and every province that his letters reached, they would embrace and kiss them, standing on their feet, baring their heads and reading them with reverence, fear, quaking, and trembling. When they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, as Yehudi would read three columns or four,” (Jeremiah 36:23) – three or four verses. When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). Once everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Yehoyakim.” “It was during the days of [vayhi bimei] Aḥashverosh; that Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). [This is comparable] to a king who entered a vineyard and encountered three enemies: The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. So too, wicked Pharaoh began picking unripe grapes; that is what is written: “Pharaoh commanded all his people, saying: Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar, may his bones be crushed, began trimming the clusters; that is what is written: “He exiled Yehoyakhin…and the artisans and the smiths, one thousand” (II Kings 24:14). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; the Rabbis said: One thousand artisans and smiths. Rabbi Yuda son of Rabbi Simon said: These are the Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Haman the wicked, may he be crushed and wiped out, began uprooting the vines; that is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel, he wanted to devastate the whole house [of Israel]. Once everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Aḥashverosh.” Shimon bar Abba in the name of Rabbi Yonatan said: Everywhere that vayhi is stated it refers to trouble or to joy; if it is to trouble, it is unparalleled trouble, if it is to joy, it is unparalleled joy. Rabban Shmuel bar Naḥman came and suggested a different distinction: Everywhere that it says vayhi (it was), it refers to trouble, everywhere that it says vehaya (it will be), joy. They objected: Is it not written: “God said: Let there be light, and there was [vayhi] light”? He said to them: Even that is not joy, as the world did not merit to use that light. Rabbi Yuda son of Rabbi Simon said: By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When the Holy One, blessed be He, perceived that the generation of Enosh, the generation of the flood, and the generation of the dispersion (after the Tower of Babel) were destined to sin before Him, He arose and concealed it from them. That is what is written: “From the wicked was withheld their light” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They objected: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to wither; that is what is written: “As the heavens will be eroded like smoke and the earth will be tattered like a garment” (Isaiah 51:6). They objected: It is written: “It was [vayhi] evening and it was morning, a second day,” “…a third day,” through the sixth day. He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, as they were not completely made, e.g. wheat requires grinding, and mustard and lupines require sweetening. They objected: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as that resulted in that bear (Potifar’s wife.) confronting him. They objected: “It was [vayhi] on the eighth day, Moses summoned Aaron and his sons” (Leviticus 9:1). He said to them: That, too, is not good, as on that day, Nadav and Avihu died and all of Israel lamented them, as it is stated: “Your brethren, the entire house of Israel, will lament the burning” (Leviticus 10:6). They objected: “It was [vayhi] on the day that Moses completed assembling the Tabernacle” (Numbers 7:1). He said to them: That, too, is not joy, as it was put away when the eternal Temple was built. They objected: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as on that day Ya’ir, who was equivalent to the majority of Sanhedrin, was killed; that is what is written: “The men of Ai smote them, about thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather “like thirty-six;” ( The verse says: “The men of the Ai killed about thirty-six [ki-shloshim ve-shisha] men…” The prepositional ‘ki-’ can designate approximation, “about thirty-six” or comparison, “like thirty-six.”) that is Ya’ir, who was equivalent to the majority of Sanhedrin [of 70 or 71 members]. What is written there? “Joshua rent his garments” (Joshua 7:6). They objected: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it resulted in what is written: Saul felt enmity to David” (I Samuel 18:9). They objected: “It was [vayhi] when David dwelled in his house” (I Chronicles 17:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who builds Me the House” (I Chronicles 17:4). They said to him: We said ours, now you say yours. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar and the hills will flow with milk” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be [vehaya] on that day, each man shall keep a calf of the herd and two sheep alive, and from the abundance of milk produced, he will eat butter, for everyone who remains in the midst of the land will eat butter and honey” (Isaiah 7:21-22). “The remnant of Jacob will be [vehaya] among the nations, in the midst of many peoples like a lion among the beasts of the forest, like a young lion among the flocks of sheep: who, if he passes, tramples and mauls, and there is no deliverer” (Micah 5:7). “It will be [vehaya] on that day, that a great shofar will be sounded, and the lost in the land of Assyria and the outcasts in the land of Egypt will come and bow down to the Lord on the holy mountain in Jerusalem.” (Isaiah 27:13). “He will be [vehaya] like a tree planted near streams of water which yields fruit in season; its leaves shall not wither, and whatever he does will prosper” (Psalms 1:3). They objected to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Menaḥem (The Messiah.) was born and Israel made penance for its sins, as Rav and Shmuel say: Israel made great penance at the moment that the Temple was destroyed. That is what is written: “Your sin is completed, daughter of Zion” (Lamentations 4:22).
(Exodus 18:13) "And it was on the morrow that Moses sat to judge the people.": on the morrow of Yom Kippur (after Moses had descended with the second tablets.) "from morning to evening": Now did Moses judge Israel from morning to evening? Do not judges judge only until the time of eating? We are hereby taught that if one judges a judgment of truth Scripture accounts it to him as if he were a partner with the Holy One Blessed be He in the creation, of which it is written (Genesis 1) "and it was evening and it was morning."
Another interpretation (of Numb. 16:5): IN THE MORNING. Moses said: the Holy One has distinguished boundaries for those in his world. Can you confuse morning with evening? And that is what is written in the beginning (in Gen. 1:5): THERE WAS EVENING AND THERE WAS MORNING. AND (in vs. 4) GOD SEPARATED THE LIGHT AND THE DARKNESS, as a service to the world. And just as he made a separation between the light and the darkness, so did he separate Israel from the nations, [as stated] (in Lev. 20:26): I HAVE SEPARATED YOU FROM THE PEOPLES . So also did he separate Aaron, [as stated (in I Chron. 23:13): AARON WAS SEPARATED] TO CONSECRATE THE MOST HOLY THINGS, HE AND HIS SONS . If you can confuse those distinctions in which he made a separation between the day and the night, you may be able to nullify this. For this reason he said to them (in Numb. 16:5): IN THE MORNING THE LORD WILL MAKE KNOWN THOSE WHO BELONG TO HIM. Such a one is already designated. (According to ibid., end) THE ONE WHOM HE WILL CHOOSE HE WILL HAVE DRAW NEAR UNTO HIM.
(Ps. 48:3 [2]): , THE JOY OF THE WHOLE EARTH, . R. Jonathan ben Eleazar said: There is a story about a certain pragmateutes (The Greek word means “trader.”) {shepherd} who went to the land of Israel to sell peppers. (Exod. R. 51:5; PR 41:2.) He came and dwelt there, but he did not make a sale. He said: Is this they have said (in Ps. 48:3 [2]): THE JOY OF THE WHOLE EARTH? In one hour he had sold all his peppers. He said: This is surely THE JOY OF THE WHOLE EARTH, EVEN MOUNT ZION, THE REMOTE REGIONS OF ZAPHON, THE CITY OF THE GREAT KING. Now what is all this glory for? Because it is THE CITY OF THE GREAT KING. Since Jerusalem has been destroyed, (Is. 24:11:) ALL GLADNESS IS OBSCURED; THE JOY OF THE WHOLE EARTH HAS DEPARTED. What is the meaning of IS OBSCURED (rt.: 'RB)? (Below, Tanh. (Buber), Lev. 3:9.) "Became dark," qavelah (in Aramaic). as they say (in Gen. 1:5): (Also in Gen. 1:8, 13, 19, 23, 31.) AND THERE WAS EVENING ('RB). In this world THE JOY OF THE WHOLE EARTH has ceased. When the Holy One returns and rebuilds Jerusalem, he will bring back gladness, as stated (in Is. 51:3): TRULY THE LORD HAS COMFORTED ZION; HE HAS COMFORTED ALL ITS RUINS. HE HAS ALSO MADE ITS DESERT LIKE EDEN AND ITS DRY PLAIN LIKE THE GARDEN OF THE LORD. JOY AND REJOICING SHALL BE FOUND IN IT, THANKSGIVING AND THE SOUND OF MUSIC.
Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded and told them not to drink wine. But what was his reason for not drinking wine? It is simply that he had heard Jeremiah prophesying that the temple would be destroyed. He said to them: From now on you are to be in mourning. (Jer. 35:7:) YOU SHALL NOT BUILD A HOUSE, [SOW SEED,] PLANT A VINEYARD, OR OWN SUCH THINGS; BUT YOU SHALL DWELL IN TENTS ALL {THE DAYS OF YOUR LIFE} [ALL YOUR DAYS]. Now they had observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel < and > telling them to repent, they were not doing so. The Holy One said to Jeremiah: You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe < my commandment >. It is so stated (in Jer. 35:14): THE {WORD} [WORDS] OF JONADAB BEN RECHAB HAVE BEEN UPHELD. HE COMMANDED HIS CHILDREN NOT TO DRINK WINE, AND TO THIS DAY THEY HAVE NOT DRUNK IT, BECAUSE THEY HAVE {OBSERVED} [OBEYED] THE COMMANDMENTS OF THEIR ANCESTOR. BUT I SPOKE {TO YOU} [UNTO YOU] {FROM EARLY MORNING TO LATE EVENING} [CONSTANTLY], AND YOU DID NOT HEARKEN UNTO ME. What is written there? The Holy One said to Jeremiah: Say to them: By your life, whereas you have heeded this commandment, your lineage shall never disappear from before me, even as it is written (in vs. 19): THEREFORE, THUS SAYS THE LORD [OF HOSTS, THE GOD OF ISRAEL]: SOMEONE BELONGING TO JONADAB BEN RECHAB SHALL NOT {EVER} BE CUT OFF [FROM STANDING] BEFORE ME FOR EVER. He therefore enlightens them concerning wine (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR. Isaiah said (in Is. 24:11): THERE IS A CRY OVER WINE IN THE STREETS; ALL GLADNESS IS OBSCURED. What is the meaning of ALL GLADNESS IS OBSCURED (rt.: 'RB)? (Above, Exod. 11:8.) < That > all gladness has become dark, just as you say (in Gen. 1:5): (Also Gen. 1:8, 13, 19, 23, 31.) AND THERE WAS EVENING ('RB). (Is. 24:11, cont.:) THE JOY OF THE EARTH HAS {COME TO AN END} [DEPARTED], because Zion has come to an end. Thus it is written (in Ps. 48:3 [2]): BEAUTEOUS LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. The Holy One said to Israel: In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18 [3:18]): AND IT SHALL COME TO PASS ON THAT DAY THE MOUNTAINS SHALL FLOW WITH FRESH GRAPE JUICE….
Another interpretation (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Eleazar ben Pedat said in the name of R. Johanan: The name of the Holy One is not mentioned in connection with evil but only in connection with good. You know that it is so. When the Holy One created the light and the darkness and gave them names, < Scripture > mentioned his name in connection with the light but did not mention his name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5): AND GOD CALLED THE LIGHT DAY, AND THE DARKNESS HE CALLED NIGHT. So also you find that, when he created Adam and Eve, < Scripture > mentioned his name in connection with them, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…; but when he cursed them, it did not mention his name in connection with them. Thus it is stated (in Gen. 3:16–17): AND UNTO THE WOMAN HE SAID< …. > AND UNTO ADAM HE SAID< …. > Now if you say: < Scripture > mentioned < his name > in connection with the serpent when he cursed him, [since it is written (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, MORE CURSED SHALL YOU BE < THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD…. >]; the sages have taught this: The Holy One has mentioned his name in connection with three things, even though they stood for evil:
(Lev. 1:1:) THEN CALLED UNTO MOSES. From where [did he call him]? (Tanh., Lev. 1:4.) From the Tent of Meeting. May his name be blessed forever, because he left the upper world and chose to dwell below in the Tabernacle out of love for Israel. Solomon said (in I Kings 8:27): FOR WILL {THE LORD} GOD REALLY DWELL ON THE EARTH? [EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU, HOW MUCH LESS THIS HOUSE THAT I HAVE BUILT!] Is there a potter who yearns for vessels of clay? , as it were, (in Jer. 10:16): FOR HE HAS FORMED EVERYTHING. However, out of love (according to Ps. 84:3 [2]): MY SOUL LONGS FOR AND EVEN PINES FOR …. And so it says (in Lev. 1:1): THEN CALLED UNTO MOSES . Moses was great. See what is written (in Gen. 1:5). AND GOD CALLED THE LIGHT DAY. [There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say: The captive. (Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); Luke 22:27; also Mekhilta de Rabbi Ishmael, Neziqin 18.) See what is written. AND GOD CALLED THE LIGHT DAY.] Now there is no light but Torah, as stated (in Prov. 6:23): FOR THE COMMANDMENT IS A LAMP, AND TORAH IS A LIGHT. Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED [CAPTIVES…. The Holy One said to him: In this world I have made you head ; (The bracketed words come from the traditional Tanh., Lev. 1:4.) but in the world to come, (This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here.) when the righteous come to receive their reward, you will come at the head of them all. It is so stated (in Deut. 33:21): AND HE CAME AT THE HEAD OF THE PEOPLE…. (This translation is required by the midrash.)
(Numb. 16:5:) “In the morning [the Lord will make known those who belong to him].” What reason did he have for saying, “In the morning He will make known?” (Numb. R. 18:7.) Moses said, “Perhaps they said this thing because they had been excessively eating and drinking.” He therefore said, “In the morning.” Perhaps between now and then they will repent. He said to them, “I have no authority to enter [the tabernacle] now. Even though there is no eating and no drinking, it is simply because of us [that we are forbidden to enter] as we have taken food and drink.” Another interpretation (of Numb. 16:5), “In the morning.” Moses said, “The Holy One, blessed be He, has distinguished boundaries for those in His world. Can you confuse morning with evening? And that is what is written in the beginning (in Gen. 1:5), ‘There was evening and there was morning.’ And (in vs. 4) ‘God separated the light and the darkness,’ for its use in the world. And just as he made a separation between the light and the darkness, so did he separate Israel from the nations, [as stated] (in Lev. 20:26), ‘I have separated you from the [other] peoples to be Mine.’ So also did he separate Aaron, as stated (in I Chron. 23:13), ‘Aaron was separated to consecrate the most holy things.’ If you can confuse those distinctions in which he made a separation between the day and the night, you may be able to nullify this.” For this reason he said to them (in Numb. 16:5), “In the morning the Lord will make known [those who belong to Him].” Such a one is already designated; (according to ibid., end) “the one whom He will choose He will have draw near unto Him.” (Numb. 16:6:) “Do this; take censers, [Korah and all his company].” What was his reason for saying this to them? (Numb. R. 18:8.) He said to them, “In the religions of the nations there are many laws, (NYMWSYN. Gk.: nomoi.) and they do not all assemble in one house. Now as for us, we only have one God, one Torah, one justice, one altar, and one high priest; but you two hundred and fifty men are [yet all] seeking high priesthood! I also am willing in this regard.” (Numb. 16:11:) “Therefore you and all your company” have come together against the Lord. (Numb. 16:6 -7:) “Do this, take censers. And place fire in them.” Here you have a ministry more precious than all the others. It is the incense, the most precious of the sacrifices. But a deadly poison had been put within it, through which Nadab and Abihu were burned. He therefore warned them (in vs. 7, cont.), “then it shall come to pass that the man whom the Lord chooses is the holy one,” And do we not know that the one that the Lord chooses is the holy one? It is simply that Moses said to them, “See, I am telling you that you are not to incur guilt on your two hundred and fifty souls, because when you sacrifice, [only] the one to be chosen from among you shall come out alive, and all [the rest] of you shall perish.” (Numb. 16:7:) “You Levites have gone too far!” See, I have told you a great thing! Were they not fools, in that when he gave them this warning, they took it upon themselves to offer sacrifice? They had sinned against their own lives, as stated (in Numb. 17:3), “The censers of these who have sinned at the cost of their lives.” Now since Korah was a clever man, how did he see fit to commit this folly? It is simply that his eyes misled him. He foresaw a great lineage stemming from himself, [e.g.,] Samuel, who was the equivalent of Moses and Aaron, as stated (in Ps. 99:6), “Moses and Aaron among his priests, and Samuel among those who call His name.” Moreover, the twenty-four [Levitical] shifts would stem from his descendants, all of whom would prophesy by the holy spirit, as stated (in I Chron. 25:5), “All these were sons of Heman, (A descendant of Korah.) the king's seer in matters pertaining to God for his greater glory.” He said, “Is it possible that, when this greatness is going to stem from me, I should perish?” But he did not foresee correctly, since his children would repent, and those [great ones] would stem from them. But Moses did foresee well. He therefore participated on this assumption, when he heard from the mouth of Moses that they all would perish, but one would escape, as stated (Numb. 16:7) “then it shall come to pass that the man whom the Lord chooses is the holy one.”
(Lev. 10:8-9:) “And the Lord spoke unto Aaron, [saying], ‘Drink no wine or intoxicating liquor.’” Why did He give a commandment concerning wine? (Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23.) Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the holy spirit cries out (in Prov. 23:29-35), “Who has woe; who has sorrow; who has contentions; who has talk; who has unexplained sores; who has redness of eyes? Those who tarry over wine [….] Do not stare at wine when it is red, [when it gives its color to the cup….] In the end it will bite like a snake; [….] Your eyes will see strange things; [….] You will be like one who lies down in the midst of the sea, [….] They struck me, but I felt no hurt.” (Vs. 29) “Who has woe; who has sorrow” [means,] about whom do they say, “Woe?”; “who has contentions,” [means,] about whom do they say [that he is a master of] quarrels. [(ibid., cont.) “Who has talk, means,] and about whom do they talk? (ibid., cont.) “Who has unexplained sores,” [means,] whom [do they say] has boils on his face? [(ibid., cont.) “Who has redness of eyes ('ayin),” [means,] and about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30) “Those who tarry over wine.” (Vs. 31) “Do not stare at wine when it is red.” Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside, just as [it appears] on the outside. (According to ibid., cont.,) “When it gives its color ('ayin) to the cup (kos).” [This is the oral text (the qere).] The written text (ketiv) [says] “to the purse (kis).” The drunkard sets his eye on the cup, but the shopkeeper [sets his eye] on the purse. “When it gives its color to the cup.” When one sees his comrade drinking, he says, “Pour one for me to drink.” Then he drinks and defiles himself in dung and urine. (Ibid., cont.) “He/it (In the Biblical context it is the wine that goes down smoothly.) goes down smoothly.” He ends in selling all the objects in his house and all his useful implements. Thus he [is left with] no clothes and no useful implements for the house, so that [he is left] with nothing and the house is empty from [having] everything. “He/it goes down smoothly.” In the end he declares transgressions permissible and makes them something accessible [to all] like a commons. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32) “In the end it will bite like a snake.” When the snake bites a person, he does not feel it for a time; but after he goes home, [the poison in] the wound permeates him. “In the end it will bite like a snake,” most certainly like a snake. Just as in the case of the snake, [the Holy One, blessed be He,] cursed the land on account of it, as stated (in Gen. 3:17), “cursed is the land because of you”; so in the case of wine, Canaan, who was a third of the world was cursed on account of it, as stated (in Gen. 9:24-25), “Then Noah awoke from his wine…, [And he said, ‘Cursed be Canaan].’” (As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2.) Ergo (in Prov. 23:32), “In the end it will bite like a snake….” (Vs. 33) “Your eyes will see strange things.” See what wine causes one who drinks it! “Your eyes will see strange things” [is a reference to], (Ps. 81:10) “There shall not be a strange god with you.” It causes him to serve idols. So it says (in Is. 28:7), “These also reel with wine and stagger with strong drink.” What is the meaning of these? [These of] which it is spoken (in Exod. 32:4), “These are your gods, O Israel.” Thus it is stated (in Exod. 32:6), “and the people sat down to eat and drink, and rose up to engage in amorous sport.” [It was] because of wine that they said (in Exod. 32:4), “These are your gods, O Israel.” Therefore (in Prov. 23:33), “and your heart will speak deceitful things.” Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5), “And moreover, wine betrays an arrogant man.” It is also written (in Prov. 21:24), “An insolent and arrogant one, scorner is his name.” Now “insolent” must mean idolatry. Thus it is stated (in Ps. 119:21), “You rebuke the cursed insolent ones.” Moreover, “insolent ones” must [also] refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14), “O God, insolent ones have risen up over against me…”; and it says (in Ps. 19:14), “Also keep your servant from insolent ones.” Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34), “You will be like one who lies down in the midst of the sea.” When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35), “They struck me, but I felt no hurt; they beat me, but I did not know it.” So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated (ibid.),] “when I wake up, I seek it yet again.” See how evil is the end of those who drink wine. [Isaiah said (in Is. 5:11),] “Woe to those who rise early in the morning to pursue strong drink; who remain behind in the evening for wine to inflame them.” The Holy One, blessed be He, said, “Inasmuch as wine causes such [evils], it is right for Me to command the priests not to drink wine when they minister before Me. Ergo (in Lev. 10:9:), “Drink no wine or intoxicating liquor.” Solomon said (in Prov. 23:20), “Do not be among those who imbibe wine.” Do not cause yourself to drink [wine (yyn), which implies] seventy. Then you would face seventy [judges of the Sanhedrin] and fall into the hands of death. Y (= 10) plus y (= 10), for a subtotal of 20, plus n (= 50) results in seventy. (Cf. Sanh. 38a.) So you would face seventy [members of] the Sanhedrin (Gk.: Synedrion.) and cause your own death. See what is written (in Deut. 21:18-19), “If one has a defiant and rebellious son…, his father and mother shall take hold of him [and bring him out unto the elders of his town]….” Then the sentence shall be passed over him; and (in vs. 21) “[All the people of his own town] shall stone him [to death] with stones.” Why? Because he is (according to vs. 20) “a glutton and a drunkard.” So Solomon has said (in Prov. 23:20), “Do not be among those who imbibe wine, who gorge themselves on meat,” (See also Prov. 23:22, which adds an admonition to obey parents.) lest you bring stoning upon yourself, the most weighty of the executions. R. Judah bar Shallum the Levite said, “In the Hebrew language the name [for wine] is yyn, and in the Aramaic language its name is hmr. By gematria (Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word.) hmr becomes two hundred and forty-eight, corresponding to the [number of] parts in a human being. The wine enters into each and every limb, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs.” And so Eleazar Haqappar has taught, “Wine (yyn), with a numerical value of seventy enters; and secrets (swd), with a numerical value of seventy, (S (= 60), W (= 6), and D (= 4) add up to 70.) depart.” (Cf. Sanh. 38a, which attributes the teaching to R. Hiyya.) Therefore, the high priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mal. 2:6), “The true Torah was in his mouth, and no injustice was found on his lips.” It also says (in vs. 7), “For the lips of a priest preserve knowledge.” Therefore the Holy One, blessed be He, commanded Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor, you and your children as well.” And do [not] think that I may have commanded you [only] for the past in the beginning, at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.), “when you come unto the tent of witness….” [Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.), “it shall be a statute forever throughout your generations.” Therefore, keep yourselves from wine, because wine is a sign (Gk.: semeion.) of a curse. In the case of Noah, what is written about him? (In Gen. 9:21), “Then he drank of the wine and became drunk.” Cham entered and saw his nakedness. What did [Noah] say to him? He cursed his son (in vs. 25), “And he said, ‘Cursed be Canaan.’” Therefore (in Lev. 10:9), “Drink no wine or intoxicating liquor.” And so you find that the ten tribes went into exile only from wine. (Cf. Lev. 5:3; Numb. 10:3.) See what [scripture] says (in Amos 6:1), “Woe to those who are at ease in Zion,” because they were dwelling at ease in pleasure palaces. (Ibid., cont.) “and who have confidence in the mountain of Samaria,” because they were dwelling confidently in [Sebaste]. (The city built by Herod on the site of old Samaria.) (Ibid., cont.:) “The notables of the leading nation, the ones to whom the House of Israel comes.” In what sense? The peoples of the world would sit and talk. They would say, “Who is the mightiest in Israel?” And they would answer, “Samson.” Then again they would say, “Who is the mightiest among the gentiles?” And they would answer, “Goliath,” about whom it is written (in I Sam. 17:4), “his height was six cubits and a span.” Ergo (in Amos 6:1), “The notables of the leading nation, the ones to whom the House of Israel comes.” Then again they would say, “Who is the wealthiest among the peoples of the world?” And they would answer, “Hadrian.” Then, “Who is the wealthiest in Israel?” And they would answer, “Solomon.” And these would agree with those that Solomon was the wealthiest, as stated (in I Kings 10:27), “And the king made silver [in Jerusalem as plentiful as stones].” Come and see, each and every tribe had its own May festival. (Gk. Maioumas.) When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4, 6), “and they would eat lambs from the flock…. Those who drink [straight] from the wine bowls….” What is their end? (Amos 6:7) “Therefore they shall now go at the head of the exiles.” Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded them, “Do not drink wine, you and your children forever” (Jer. 35:6). But what was his reason for saying, “Do not drink wine, you and your children?” It is simply that he had heard Jeremiah prophesying that the Temple would be destroyed. He said to them, “From now on, (Jer. 35:6-7), ‘Do not drink wine… You shall not build a house, sow seed, plant a vineyard, [or own such things]; but you shall dwell in tents all your days.” Now they had mourned and observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel [and] telling them to repent, they were not doing so. The Holy One, blessed be He, said to Jeremiah, “You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe [My commandment].” It is so stated (in Jer. 35:14), “The words of Jonadab ben Rechab have been upheld. He commanded his children not to drink wine, and to this day they have not drunk it…. But I spoke to you from early morning to late evening, [and you did not hearken unto me].” What is written there? The Holy One, blessed be He, said to Jeremiah, “Say to them, ‘By your life, whereas you have heeded this commandment, your lineage shall never disappear from before Me, even as it is written (in vs. 19), “Therefore, thus says the Lord [of hosts, the God of Israel], ‘Someone belonging to Jonadab ben Rechab shall not (ever) be cut off [from standing] before Me for ever.’”’” He therefore enlightens them concerning wine (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Isaiah said (in is. 24:11), “There is a cry over wine in the streets; all gladness is obscured.” What is the meaning of “all gladness is obscured (rt.: 'rb)?” (Above, Exod. 11:8.) [That ] all gladness has become dark, just as you say (in Gen. 1:5), (Also Gen. 1:8, 13, 19, 23, 31.) “and there was evening ('rb).” (Is. 24:11, cont.:) “The joy of the earth has [departed], because Zion has come to an end.” Thus it is written (in Ps. 48:3), “Beauteous landscape, joy of the whole earth, [even Mount Zion].” The Holy One, blessed be He, said to Israel, “In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18), “And it shall come to pass on that day the mountains shall flow with fresh grape juice….”
And it was on the eighth day: Rabbi Tanchuma, Rabbi Chiya, Rabbah and Rabbi Berakhiya in the name of Rabbi Elazar [all] said, "Any place that it is stated, 'and it was (vayehi),' it is nothing but a term of grief [hinting to the sound, (vay), meaning woe]." Rabbi Shmuel bar Nachmani said in the name of Rabbi Natan, "This midrash came up to our hands from the exile - 'Any place that it is stated, "and it was in the days of," it is nothing but a term of grief.'" And there are five: (1) "And it was in the days of Amrafel" (Genesis 14:1). What grief was there over there? They made a war to kill Avraham, our father, as it is stated (Genesis 14:2), "made war." [It is comparable] to a dear friend of a king who entered a province, and on his account was the king [concerned] about that whole province. [Then people] came and grappled with him with words. And when he wanted to leave, they all said to him, "Woe that the king will no longer be concerned about the province as he was." So [too,] was Avraham a dear friend of the Holy One, blessed be He - as it is written about him (Isaiah 41:8), "the seed of Avraham, My dear one"; and it is written (Genesis 12:3), "and through you shall all the families of the world be blessed." And when the kings came and grappled with him, they all said, "Woe that the Holy One, blessed be He, will not be concerned with the world as He was; since He was concerned with the world for his sake." This is [the meaning of] that which the verse stated (Genesis 14:7), "And they came to Ein Mishpat (which can be understand as the eye of justice)" - Rabbi Acha said, "They sought to grapple with no less than the eyeball of the world." They said, "They sought to blind the eye that [suppressed] the trait of [strict] judgment in the world." [The verse continues -] "It (hee) is Kadesh," [but] it is written, "he (hu) is Kadesh"; meaning to say, he sanctified (hu kidesh) the name of the Holy One, blessed be He and went down to the fiery furnace. When they saw that the things were like this, they cried out. (2) "And it was in the days of Achaz the son of Yoshiah, King of Yehudah" (Isaiah 7:1). What grief was there over there? "It is what is stated by the verse (Isaiah 9:11), "Aram is in front and the Philistines are behind, etc." [It is comparable] to a king that gave his son over to a mentor, and the mentor hated him. He said, "If I kill him, I will become liable for death. Rather, I will take away his nourishment from him and he will die on his own." So did the evil Achaz say, "If there are no goats, there will be no rams; if there is no flock, there will be no shepherd, [and] where will the world be?" So did he say, "If there are no masters, there will be no students; if there are no students, there will be no sages; if there is no Torah, there will be no synagogues and study halls." What did he do? He passed all the synagogues and study halls and sealed them. And this [is the meaning of] that which the verse states (Isaiah 8:16), "Bind up the message; seal the instruction with My disciples." And when they saw that the things were like this, they all started to cry out, "Woe that the world is being destroyed" - when [study of] the Torah was negated, that was in the days of Achaz. (3) "And it was in the days of Yehoyakim the son of Yoshiyahu" (Jeremiah 1:3). What grief was there over there? "I looked at the earth, and behold it was empty and void; at the heavens and their light was not" (Jeremiah 4:23), [It is comparable] to edicts of the kings that were brought to the provinces of the kingdom. In each and every province, when it came to their hands, everyone would stand on their feet, uncover their heads and read them with fear, trembling and perspiration. But when they were brought to the province of the king, they tore them up and burned them: When the Holy One, blessed be He, sends His messenger to the nations of the world, they repent, cover themselves in sackcloth and fast - as did the people of Nineveh, as it is stated (Jonah 3:7), "from the order of the king and his principals, etc." They, may their memory be blessed, said, "One who had a beam or a stone that was stolen in his house would destroy the house and remove it and return the theft." And because of this did Yonah fear to prophesy to Nineveh. As Rabbi Tarfon said, "The fish was designated, etc." And the nations of the world are afraid in front of the Holy One, blessed be He, and [so, they are] close to repentance, whereas Israel is stiff-necked. This is what the verse stated (Jeremiah 36:23), "And it was when Yehudi would read three columns or four" - meaning to say, he read four verses - and in the fifth verse, he read, "And her tormentors became the head" (Lamentations 1:5) - and it is is written (Jeremiah 36:23), "he would tear it with a scribe's blade and throw it into the fire until the end of all of the scroll." And when they saw this, everyone began to cry out, "Woe for the decree that is hanging over us." And the other (4) - "And it was in the days of Achashverosh" (Esther 1:1). What grief was there over there? [It is comparable] to a king that had a vineyard, and he had three enemies. What did they do? One cut the small berries, the second ripped the clusters and the third uprooted the vines: The king is King of the kings of kings, the Holy One, blessed be He; His vineyard is Israel, as it is stated (Isaiah 5:7), "For a vineyard of the Lord of Hosts is the House of Israel"; [And] their three enemies are Pharaoh, Nevukhadnetsar and Haman. Pharaoh began with the small berries, as it is stated (Exodus 1:22), "Any son that is born, throw him into the river." Nevukhadnetsar ripped the clusters, as it is stated (Jeremiah 29:2), "the craftsmen and the smiths." Who are the craftsmen (charash)? These are the ones that pray the mute prayer silently, and are victorious with their prayer over all the nations of the world. The smiths? That all the nations of the world come in a vice in front of them but [then] flee, as they put a vice on all the nations - and Nevukhadnetsar come to destroy them; and he destroyed the craftsmen and the smiths, and exiled them. The evil Haman [then] came [to] uproot the vines, as it is stated (Esther 3:13), "to annihilate, to kill and to destroy." Everyone began to cry out, "Woe," and they mourned in front of the Omnipresent. (5) "And it was in the days when the judges ruled" (Ruth 1:1) - there was famine there; and what grief is greater than famine? And from where [do we know] that there was famine? As it is stated (Ruth 1:1), "and there was a famine in the land." And why was there a famine? Because Israel and the judges were not judging true judgement; as it is is stated, "And it was in the days when the judges ruled" - [and] we find [following it], "he", which indicates evildoers. [As] so do we find, "he was Datan and Aviram" (Numbers 26:9); "he was Achashverosh" (Esther 1:1); "he was [...] Achaz" (II Chronicles 28:22). So too were the judges. And to what is the matter comparable? To a province that was liable a tax to the king. [So] he sent collectors to collect it. The people of the province rose and smote the collectors and hung them. The judgment that they were liable - as they appointed other judges for themselves - they did to the collectors. So did they do at that time, as Elimelekh would judge the judges; [since] he was a strongman and there were many men below him. He saw the distress and the famine, but he did not warn the sinners to repent from their evil. And he stopped living in Beit Lechem for himself to live in the field of Moav - to sustain his soul during the famine, and the soul of his wife during the famine, and the soul of his sons; and he did not know that [it is] the Torah that sustains its masters and not the vanities of the world. And he was one who was important, as it is stated (Ruth 1:1), "and a man went from Beit Lechem, Yehudah." And we only say, "man," about an important man, as it is stated (Numbers 12:3), "And the man, Moshe, was very humble." As Elimelekh was an important man, as they would consider him [so] in his place - and [yet] he went to save his soul and the soul of his household, and did not trouble himself about the matters of the community; even as he was an important man and they would have believed his words, [such as] to make them repent from their evil and bring them to repentance. And therefore, it occurred to him as it is written in the verse (Ruth 1:3), "And Elimelekh, the husband of Naomi died." And so [too,] his sons died, as it is stated (Ruth 1:5), "And [...his] two [sons,] Machlon and Khilyon died, and the woman survived her two children and her husband." As so were they judging their judges, like Sodom. Rabbi Shimon ben Abba said in the name of Rabbi Yochanan, "Any place that it is stated, 'and it was (vayehi),' it is used for grief and it is used for joy. And when for grief, there is no grief like it, and when for joy, there is no joy like it." (The text is missing the following integral part of the midrash, found in Bereishit Rabbah 42:3 and other places: Rabbi Shmuel bar Nachman came and divided it, "Any place that it is stated 'it will be,' it is used for joy; [but] 'and it was' [is for] grief.") The Sages responded, "Behold 'And God said, "Vayehi (here used as a command form, and not past tense) light"' [is] joy!" He said to them, "It too is not of joy, as the world did not merit to use that light. As so did Rabbi Yehudah bar Simon say, '[Regarding] the light that the Holy One, blessed be He, created on the first day, Adam [could] look and observe from [one] end of the world to the [other] end. [But] since the Holy One, blessed be He, saw the deeds of the generation of Enosh and the generation of the flood, He arose and hid it from them. That is [the meaning of] what the verse states (Job 38:15), "From the wicked is their light withheld." And to where is it hidden? [It is] in the Garden of Eden, for the righteous ones, as it is stated (Psalms 97:11), "Light is sown for the righteous, and joy for the straight-hearted."'" They responded to him further, "It states, 'And it was evening and it was morning, one day.'" He said to them, "On that day too, it is not of joy, as all the acts of the first day are destined to wither, as it is stated (Isaiah 51:6), 'when the heavens melt away like smoke and the earth wither like a garment.'" They responded to him, "Behold, the [acts of] the second day, the third day, the fourth day, the fifth day, the sixth day." He said to them, "They too are not of joy, as all the acts of the six days of creation require further action - for example, wheat needs to be ground; mustard needs to be mellowed; lupine need to be mellowed." They responded to him, "[And what about,] 'And it was that the Lord was with Yosef and he was a successful man' (Genesis 39:7)?" He said to them, "It too is not of joy, as that 'bear' chanced upon him from this, as it is stated in the verse, 'after' - 'And it was after these things, and the wife of his master raised, etc.' (Genesis 39:7)." They responded to him, "[And what about,] 'And it was that the Lord was with Yehoshua, and his reputation was in all the land' (Joshua 6:27)?" He said to them, "It too is not of joy, as Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin, fell at that time; as it is stated (Joshua 7:5), 'And the men of Ai smote of them, like thirty-six men' - and the master said, 'That is Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin.'" They responded to him, "And is it not written (I Samuel 18:14), 'And it was that David was successful in all of his ways and the Lord was with him'?" He said to them, "It too is not of joy, as enmity descended into the heart of Shaul from this, as it is stated (I Samuel 18:9), 'And it was that Shaul eyed David.'" They responded to him, "And is it not written (II Samuel 7:1), 'And it was when the king sat in his house and the Lord allowed him rest from all of his enemies'?" He said to them, "It too is not of joy, as on that same day, Natan the prophet came to David and said to him, 'However you will not build the House' (I Kings 8:19)." They said to him, "Behold, we have said what is ours; [now] say what is yours - that 'and it will be' is joy." He said to them, "'And it will be on that day that the mountains will drip with nectar' (Joel 4:18), that will be in the days of the messiah, and there will be great joy for Israel. And so [too,] 'And it will be on that day that a man shall save alive a heifer of the herd and two sheep' (Isaiah 7:21). And so [too,] 'And it will be on that day that living waters will come out from Jerusalem' (Zechariah 14:8). And so [too,] 'And he will be like a tree planted over streams of water' (Psalms 1:3). And so [too,] 'And the remnant of Yaakov will be among many nations' (Micah 5:6)." They said to him, "But behold, it is written (Jeremiah 38:28), 'vahaya (here used in the past tense, and not like the other examples) when Jerusalem was captured'!" He said to them, "It too is not of grief, as on that day was the verdict of Israel for their sins taken; as so is it written (Lamentations 4:22), 'Your sin has been completed, Daughter of Zion, He will not again exile you.'"
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
(Lev. 1:1:) “Then [the Lord] called unto Moses.” From where did He call him? From the tent of meeting. May His name be blessed forever, because He left the upper world and chose to dwell below in the tabernacle out of love for Israel. Solomon said (in I Kings 8:27), “For will God really dwell on the earth; even the heavens and the heavens above the heavens cannot contain You?” Is there a potter who yearns for a clay pot, as it were? (Jer. 10:16) “For He has formed everything.” However, out of love (according to Ps. 84:3), “My soul longs for and even pines for [the courts of the Lord].” And so it says (in Lev. 1:1), “Then [the Lord] called unto Moses [and spoke unto him] from the tent of meeting.” Moses was great. See what is written (in Gen. 1:5), “And God called the light day.” There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say, “The [captor] (captive).” (See ‘Etz Yosef here on Tan., Vayikra 1:4. Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); also Mekhilta de Rabbi Ishmael, Neziqin 18.) See what is written. “And God called the light day.” Now there is no light but Torah, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19), “You ascended on high; you captured a captive.” The Holy One, blessed be He, said to him, “In this world I have made you head over all Israel; but in the world to come, (This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here.) when the righteous come to receive their reward, you will come at the head of them all.” It is so stated (in Deut. 33:21), “and he came at the head of the people….” (This translation is required by the midrash.)
And He called to Moshe: And why does it say, "And He called?" Rather it is is because it stated above (Exodus 40:35), "and Moshe could not come to the Tent of Meeting" - when the Divine Presence rested upon the Tent of Meeting. And he could not come since the cloud [of glory] was resting upon it. Hence the Holy One, blessed be He, called him. "Saying": What is "saying?" To say to the Children of Israel. "A man from you that brings a sacrifice": Why does it state, "a man (adam)" and it does not say, "eesh?" It wants to say, when a man sins like Adam (the first man) started to sin - he should bring a sacrifice. Why does it state, "from the beast," when it [also] states, "from the cattle or the sheep?" Rather, it wanted to say [that we should] distinguish them from the beast; that his soul does not descend to the lowest pit like the beast, the soul of which descends below to the earth - as it is stated (Ecclesiastes 3:21), "Who knows if the [soul] of man ascends above, and the [soul] of the beast is the one that descends below." And truly does a man not know? Rather it is like the verse stated (Joel 2:14), "Who knows, [God] may turn and regret" - and this is its understanding: He "who knows" that he is a sinner, should "turn" to "God," and He will atone for him for all of his iniquities. What is "and regret?" Rather, He will relent about the bad that He planned to do to him. And likewise it is saying [here], "Who is the one that knows and understands and has intelligence and understanding - he will understand and know that the soul of man ascends above to the place from which it was fashioned, and the spirit of the beast descends below to earth." As so did King Shlomo, peace be upon him, state (Ecclesiastes 12:7), "and the spirit returns to God who gave it." And which spirit returns to "God who gave it?" These are the spirits of the righteous ones, the pious ones and the penitents who stand in front of Him in great stature. And that is the life that has no death with it, and the good which has [nothing] bad with it. This is the [meaning of] that which is written in the Torah (Deuteronomy 22:7), "so that it shall be good for you," forever. And we learned from the heard tradition, "'so that is shall be good to you,' in the world that is completely good; 'and you shall have length of days,' in the world that is completely long." And the reward of the righteous is that they will merit and live for the good. Happy is the man that merited good and delight; may the Omnipresent have us merit it with the righteous! And the early sages have already informed us that man does not have the ability to investigate and speak [about] the goodnesses of the world to come, as it has no measure, nor comparison nor model. And so did the verse state (Isaiah 64:3), "no eye has seen, God, but You, who acts for those who wait for Him" - meaning to say, the good that no eye has seen besides You, God. And that which they called it, "the world to come," is not because it is not found now. [Rather,] for us who are in this world now, it is [still] to come. And hence he says, the world to come - after a man leaves this world. And one who says that [first] this world is destroyed, and afterwards comes the world to come - the matter is not like that. Rather, when the righteous depart from the world, they immediately ascend and stand in this stature, as it is stated (Psalms 31:20), "How great is Your goodness that You have stored for those that fear You, that You have done for those that take refuge in You." But [the souls] of the evildoers float throughout the whole world and do not find rest for the soles of their feet. And they only ascend to the place from which they were fashioned [after] twelve months. What does it do [during this time]? It goes to the grave and comes back, and its seeing the body rotten and that it is maggots and worms is difficult for it. To what is the thing comparable? To a man that had a nice house and it fell. He goes to see it every day, that thorns are growing on it, brambles are covering its face and its stone fence is destroyed - and he cries and mourns over it, since he sees it like this. And so is the spirit floating throughout all of the world and coming back to the grave. And so did our Rabbis, may their memory be blessed, say (Berakhot 18b), "Maggots are as harsh for the dead as a needle for the flesh of the living." And from where [do we know] that the soul mourns over it? As it is stated (Job 14:22), "But his flesh pains him, and his soul mourns over it." That is [the meaning of] "the beast" - and it is destroyed like a beast. And therefore it stated, "from the beast," and it stated "from the cattle and from the sheep" - since they will offer from the cattle and from the sheep, so that his soul not descend below like a beast. And why do we offer sacrifices from fowl, from lambs, from sheep and from goats, but not from fish - as it is stated, "if from the fowl is his burnt-offering sacrifice?" Rather, since they are flesh and blood like man and they come out of the belly of their mothers like man, [so too, do] they atone for a man. But fish are eggs - they come out of them and live. Our Rabbis, may their memory be blessed, said "Any image that the Holy One, blessed be He, created on the dry land, He [also] created in the ocean with fish." Rabbi Tarfon said, "The fish was designated from the six days of creation to swallow Yonah, as it is stated (Jonah 2:1), 'And the Lord designated a great fish.'" Yonah fled from his God on the fifth day. And why did he flee? Rather the first time, [God] sent him to restore the border of Israel; and his words were fulfilled, as it is stated (II Kings 14:25), "He restored the border of Israel." The second time, He sent him to Jerusalem to destroy it; but the Holy One, blessed be He, worked up His great mercies and relented from the bad, and did not destroy it. And [so] they would call him a false prophet. The third time, He sent him to Nineveh to destroy it. Yonah judged the case between him and himself - Yonah said: I know that the [other] nations are close to repentance. Now if I go on my mission, they will repent immediately and the Holy One, blessed be He, is long-suffering and of great kindness - at the time that they repent, He will immediately have mercy [on them]. And the Holy One, blessed be He will [resultantly] become enraged towards Israel, as He did at the time of Sancheriv. When Ravshakeh came to blaspheme the living God, he said, "You are saying that mere words of the lips is counsel and valor for war; now, on whom are you relying, that you have rebelled against me? And if you tell me, 'we are relying on the Lord, our God,' He is the one whose shrines and altars Hizkiyahu did away with" (II Kings 18:20, 22) - what did Hizkiyahu do at that time? "And Hizkiyahu prayed to the Lord and said, 'Lord, God of Israel, enthroned on the cherubs - You alone are God of all the kingdoms of the earth; You made the heavens and the earth. Lord, incline Your ear and hear; open Your eyes and see - hear the words that Sancheriv has sent to blaspheme the living God!' And Yishayahu son of Amots sent to Hizkiyahu, saying, 'Thus said the Lord, God of Israel, "I have heard that which you prayed to Me concerning King Sancheriv of Assyria. I will [delude] him, etc."' (II Kings 19:15-16, 20, 7)." And four hundred angels armed with swords and spears came and drove him away, etc. - "And it was on that night that an angel of the Lord went out and smote one hundred and eighty-five thousand in the Assyrian camp, and the following morning behold, they were all dead corpses. And King Sancheriv of Assyria moved and went and returned, and he stayed in Nineveh" (II Kings 19:25-26). He said to [his] sages, "Why is the love of the Holy One, blessed be He, with Israel more than all the nations of the world?" They said to him, "They had an ancient father and his name was Avraham, and he went to slaughter his son to bring up as a burnt-offering." He said to them, "Did he slaughter him?" They said to him, "No." He said to them, "[With] him, it was because it was his will to slaughter [his son, that] there was [such] love between him and his God." He said, "I will [then actually] slaughter my son and bring him up as a burnt-offering." And so did he do, as it is stated (II Kings 3:27), "And he took his first-born son, who was to reign in his place, and brought him up as a burnt-offering." [So] the Holy One, blessed be He, said, "How much do the nations of the world, to whom I did not give statutes and judgments, do for My name; as it is stated (Malachi 1:11), 'and everywhere incense is presented for My name.'" [And] immediately, "and a great wrath came upon Israel" (II Kings 3:27). Therefore Yonah said, "The nations will repent and the anger of the Holy One, blessed be He, will be upon Israel; as He will say, 'The nations, to whom I did not give statutes and judgments - when I make a decree upon them and they know [about it], they immediately repent. But Israel is not like this, as I send them My prophets all the time, yet they are stiff-necked.' And therefore, 'a great wrath [will come] upon Israel.'" And not only does Israel call him a false prophet, but even the nations of the world [will] call him so. Yonah said, "I am fleeing from in front of Him to a place where His glory is not [found]. What shall I do? If I ascend to the heavens, His glory is there, as it is stated (Psalms 113:4), 'upon the heavens is His glory.' And if upon the earth, His glory is there [too], as it is stated (Isaiah 6:3), 'the whole earth is full of His glory.' Behold, I will flee to the sea, as His glory is not stated there." [So] he went down to Jaffa, but he did not find a ship to board there. And the ship that Yonah would board upon was two days' journey away from Jaffa, in order to test Yonah. What did the Holy One, blessed be He, do? He brought a great storm in the sea and brought [the ship quickly] to Jaffa. And Yonah saw this and rejoiced in his heart and said, "Now, I know that my path is straight in front of me." And he did not know that the Holy One, blessed be He, was causing the thing to let him know that His glory was there (in the sea). He said to [the boatsmen], "I will come with you." And the way of all ships is that when a man exits from them, he gives his payment. But in the joy of Yonah's heart, He preceded and gave his wage [right away], as it is stated (Jonah 1:3), "And Yonah arose to flee to Tarshish from in front of the Lord [... and he gave its pay]." And they traveled the distance of a day, and a great storm came upon them in the sea from their right and from their left. And the way of all ships is to come and go in peace and quiet. And the ship upon which Yonah boarded was in great distress to break apart, as it is stated (Jonah 1:4), "And the Lord placed a great wind upon the sea." Rabbi Chaninah said, "[Men of all] the seventy languages were in the ship, and each and every one had his god in his hand." They said, "The god that answers and saves us from this distress, he is the [true] God." And they stood and each man cried out in the name of his god, but they did not help. [Meanwhile,] Yonah dozed off and was sleeping in the distress of his soul; and the captain came to him. He said to him, "Behold, we are standing between death and life, and you are dozing off? From which people are you?" He said to them, "I am a Hebrew." They said to him, "And have we not heard that the God of the Hebrews is great? 'Cry out to your God' (Jonah 1:6). Maybe He will do for us like all of His wonders at the Red Sea." He said to them, "This distress has come upon you because of me, as I am fleeing from in front of Him, as I thought that His glory was not in the sea, and now I see that His glory is on the dry land and in the sea." He said to them, "Because of me; 'Lift me and put me in the sea, and the sea will be quiet upon you' (Jonah 1:12)." Rabbi Shimon said, "The men did not accept from Yonah to drop him into the sea; and [so] they cast lots, as it is stated (Jonah 2:7), 'and they cast lots, and the lot fell upon Yonah.'" What did they do? They took the vessels that were on the ship and threw them to the sea to make themselves lighter, but it did not help a bit. They sought to return to dry land, but they were not able, as it is stated (Jonah 1:13), "And the men rowed, etc." What did they do? They took Yonah and stood him upon the edge of the ship and said, "God of the world, Lord, 'do not put innocent blood upon us' (Jonah 1:14), as we do not know what is the nature of this man; yet he says to us with his mouth, 'because of me has this distress come upon you.'" They placed him [into the sea] until his knees, and the sea stopped from its fury. They [then] took him back towards them, and the sea stormed against them. They placed him [into the sea] until his navel, and the sea stopped from its fury. They [then] took him back towards them, and it stormed against them. They placed him completely [in the sea, and] the sea was immediately quiet from its fury, as it is stated (Jonah 1:15), "And they lifted Yonah and placed him, etc." "And the Lord designated a great fish to swallow Yonah, and Yonah was in the innards of the fish three days and three nights"(Jonah 2:1) - and Yonah entered its mouth, like a man that enters a large synagogue, and the two eyes of the fish were like opened windows giving light to Yonah. Rabbi Meir said, "A pearl was hanging in the innards of the fish, and it would give light to Yonah, like the sun lights up in its strength in the afternoon. And Yonah could see everything that was in the sea and that was in the depths, as it is stated (Psalms 97:11), "Light is planted for the righteous, and joy for the righteous of heart." The fish said to Yonah, "Do you not know that my time has come to be eaten into the mouth of the Leviathan?" He said to it, "Take me there and I will save you, and my soul." It took him to the Leviathan. He said to the Leviathan, "Because of you have I come to see your dwelling place in the sea. And not only that, but in the future I will come down to put a rope on your neck and to bring you up for the great meal of the righteous ones." He showed it his seal from Avraham, our father (his circumcision). The Leviathan saw it and fled the journey of two days from before Yonah. He said to the fish, "Behold, I saved you from the mouth of the Leviathan; [now] show me all that is in the sea and in the depths." And [so] it showed him the great river of the waters of the ocean, as it is stated (Yonah 2:6), "up to my soul was the deep." And it showed him the paths of the Red (literally Reed) Sea, as it is stated, "reeds are twined around my head." And it showed him the place from where the breakers of the sea and its waves go out, as it is stated (Yonah 2:4), "all Your breakers and waves passed over me." And it showed him the pillars of the Earth in its foundation, as it is stated (Jonah 2:7), "the bars of the earth were around me forever." And it showed him Geihinnom, as it is written (Jonah 2:3), "from the belly of the pit I cried out; You heard my voice." And it showed him under the Chamber of God, as it is stated (Jonah 2:7), "I descended to the bases of the mountains." From here we learn that Jerusalem stands on seven mountains. And he saw the Stone of the Foundation there, set in the depths. And he saw the sons of Korach, standing and praying upon it. It said to Yonah, "Behold, you are standing under the Chamber of the Lord; pray and you shall be answered." Immediately Yonah said to the fish, "Stand in the place that you are standing, as I would like to recite a prayer." And the fish stopped. And Yonah began to pray in front of the Holy One, blessed be He, "Master of the Universe, You have been called the One that brings down and raises up - behold, I have gone down, [now] raise me up; You have been called the One that brings death and that brings life - behold, my soul has reached death, [now] bring me life." And he was not answered until [this] came out from his mouth (Jonah 2:10): "that which I have vowed, I will fulfill, etc." - "That which I have vowed" to bring up the Leviathan in front of You, "I will fulfill" on the day of Israel's salvation, as it is stated, "But I, with loud thanksgiving, will sacrifice to You that which I have vowed." And immediately the Holy One, blessed be He, indicated [to the fish], and it spewed Yonah out to the dry land, as it is stated (Jonah 2:11), "And the Lord said to the fish, and it spewed Jonah out to the dry land." When the sailors saw all of the great miracles, signs and wonders that the Holy One, blessed be He, did with Yonah, they got up and every man cast away his god, as it is stated (Jonah 2:9), "They who preserve the vanities of emptiness forsake their kindness." And they went back to Jaffa and went up to Jerusalem, and they circumcised the flesh of their foreskin, as it is stated (Jonah 1:15), "And the men feared a great fear of the Lord, and they slaughtered a sacrifice to the Lord and they made vows" - and did they slaughter a sacrifice? Rather, [this was] circumcision, which is like the blood of a sacrifice. And each man of them vowed to bring his children and everything that he had to the God of Yonah. And they vowed and they fulfilled [it]. And about them is it said, the converts were righteous converts.
Rabbi Levi said, "Recite a Psalm for the Sabbath day, for there is no darkness in it." It is written (Genesis 1:5), "And there was evening and there was morning, one day," referring to every day except for the Sabbath. Rabbi Levi bar Nissimah said, "The thirty-six hours of twilight on Friday signify the approach of the Sabbath, followed by the night and then the Sabbath day itself." When a person sees the departure of the Sabbath accompanied by the dimming of the sun and the onset of darkness, he begins to worry and say, "Woe is me, perhaps what God said (Isaiah 21:12) will happen to me: 'He will pour out my head like water.' " He brings the verse (Psalm 139:11), "But the darkness will cover me." He sits and contemplates in his heart whether the serpent, which deceived him on the eve of the Sabbath, will come and bite him as retribution. A pillar of fire is sent to illuminate him and protect him from any harm. He sees the pillar of fire and rejoices in his heart, saying, "Now I know that God is with me." He blesses the Creator of the lights of fire and, when he withdraws his hand from the fire, he says, "Now I know that the Sabbath is distinguished from the weekdays, for we are not permitted to light a fire on the Sabbath." He recites the blessing, "Blessed are You, who distinguishes between holy and mundane." Some say that God gave him two stones, one of darkness and one of brightness, as it is written (Job 28:3), "He has set an end to darkness," referring to the stone of darkness, "and all perfection he has created," referring to the stone of brightness. Adam, the first man, took the two stones and struck them together, and fire emerged from them, which distinguished between holy and mundane. Therefore, we distinguish between light and darkness at the conclusion of the Sabbath. Rabbi Huna said, "We also distinguish between holy and mundane on Yom Kippur, by separating the light at the same time."
5. R. Shimon Ben Yochai taught: Moses could not have known the exact moment, nor the approximate minute, nor the general time at night. This is why he said “About midnight.” (Ex 11:4) However, the Kadosh Baruch Hu knew the exact moment, and the approximate minute, and the general time at night. That is why God entered [without being early or late] by a hair's breadth. So who was it that divided [the hours of the night]? R. Benjamin bar Jafet in the name of R. Yohanan, the night divided itself. Our Rabbis say that the Creator divided it. Here it says, “And it came to pass at midnight” (Ex 12:29) and elsewhere it says, “And he divided the night against them.” (Gen 14:15) Rabbi Tanchuma said: Your father set out with Me at midnight, and I will set out with his children and midnight. The Rabbis said: the Kadosh Baruch Hu said, “your father set out with Me from last night until midnight, and I will set out with his children from midnight until the morning.” R. Yonatan said: The angel guarding over Egypt cannot fall except during the day. What is the reasoning? [From the verse] At Tehaphnehes also the day shall withdraw itself, when I shall break there the yokes of Egypt, and the pride of her power shall cease in her; [as for her, a cloud shall cover her, and her daughters shall go into captivity.](Ez 30:18) [Elsewhere it also] says, In that day there shall be five cities in the land of Egypt that speak the language [of Canaan, and swear to the LORD of hosts; one shall be called the city of destruction. ] (Is 19:18) Which five cities are these? R. Hilkiah said in the name of R. Simon: Noa, Noph, Tehaphnehes, the City of Destruction, and the City of the Sun; Noa is Alexandria, Noph is Memphis, Tehaphnehes is Hophnias, the City of Destruction is Sharakani, and the City of the Sun is Heliopolis. R. Yohanan ben Zakkai said: We have found both night and day referred to as “day,” as it is written: And there was evening and there was morning, one day. (Gen 1:5) R. Joshua bar R. Nechamah understood [the same claim] from this: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness is even as the light.(Ps 139:12) Darkness is [the same as] lightness to Me, and [only] human beings consider it night. This is what is meant [by saying] it was on the day that the firstborn of Egypt died [although it was midnight]. This is how [it happened]: They were afflicted with the deadly curse in evening time, then their bodies shook all night, and then they died in the day time. What is the reasoning? [Because] It is not written “All of us have all died,” but rather “All of us are dying ” (Ex 12:33) Then they went and died . As it is written: On the day that I struck down all the first-born [of the Land of Egypt] (Num 3:13), and further on it says, on the day that I sanctified all the firstborn to Me (paraphrase of Num 8:17 ). On this basis one may conclude that it was on the very same day that the firstborn of Egypt died, which [God said], “on this day I have sanctified to me the firstborn [of the Israelites].”
"And on the seventh day God finished his work" (Gen. 2:2). The Holy One, blessed be He, created seven dedications, six of them He dedicated, and one is reserved for the (future) generations. He created the first day and finished all His work and dedicated it, as it is said, "And it was evening, and it was morning, one day" (Gen. 1:5). He created the second day and finished all His work and dedicated it, as it is said, || "And it was evening, and it was morning, a second day" (Gen. 1:8); and so through the six days of creation. He created the seventh day, (but) not for work, because it is not said in connection therewith, "And it was evening and it was morning." Why? For it is reserved for the generations (to come), as it is said, "And there shall be one day which is known unto the Lord; not day, and not night" (Zech. 14:7).
Eight things were created on the first day, namely, Heaven, Earth, Light, Darkness, Tohu (Chaos), Bohu (Void), Wind (or Spirit), and Water, as it is said, "And the wind of God was moving upon the face of the waters" (Gen. 1:2). Some (wise men) say that day and night also, as it is said, And there was evening and morning, one day (Gen. 1:5). Eight things were created on the second day, namely, the Well, the Manna, the Rod, the Rainbow, the art of writing, the written characters, the Garments, and the destroying spirits. Ten things arose in the thought (of the Creator), namely, Jerusalem," the spirits of the patriarchs, the paths of the righteous, Hell (Gehenom), the waters of the flood, the second tables, the shabbat, the temple and the light of the world to come.
The great cycle of the moon is 21 years; it has 7 small cycles each containing 8 years. The total of the days of the lunar month is 29½ days, 40 minutes, and 73 parts. Each constellation serves the days of the lunar month for 2 days and 8 hours; three constellations serve for 7 days. The chief which begins on the new moon (of the lunar month) is the same which concludes at the end of the lunar month. The moon becomes new at every Molad, once at night and the next time by day, || and this is their sign: "And it was evening and it was morning" (Gen. 1:5). Between one Molad and (the corresponding) Molad in the ensuing year (there elapse) 4 days, 8 hours, and 876 parts.
Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great, and Rabbi Berekhya in the name of Rabbi Elazar: This midrash came up with us from the Exile: (From Babylonia. Presumably, this is a way of stating that it is an ancient tradition.) Any place that “It was [vayhi]” is stated, [it alludes to] trouble. Rabbi Ḥiyya the Great: Any place that “It was [vayhi]” is stated, it can serve [to allude to] either trouble or joy. If it is trouble, there is none like it. If it is joy, there is none like it. Rabbi Shmuel said: There are five [instances of] “during the days of [bimei].” “It was [vayhi] during the days of [bimei] Amrafel” (Genesis 14:1) – what was the trouble there? They waged a war. [It is analogous] to the friend of a king who was located in a certain province. Because of him, the king took care of the province. One time, barbarians came and beset him [the king’s friend]. They say: Woe for us, the king will no longer care for the province as he had done. Likewise, the entire world was created only due to the merit of Abraham our patriarch; that is what is written: “They turned back and came to Ein Mishpat, (Ein Mishpat literally means ‘eye of justice’.) which is [hi] Kadesh” (Genesis 14:7). Rabbi Aḥa said: They came to beset the eyeball of the world. (Abraham.) The eye that overcame the attribute of justice in the world you seek to blind? (The midrash is rhetorically addressing the kings that attacked Abraham.) “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu Kadesh. (The word hi, meaning ‘which is,’ is spelled with a vav as the middle letter, which could be read as the masculine hu. The midrash is reading hi Kadesh as hu kidesh, he sanctified.) He [Abraham] sanctified [kidesh] the name of the Holy One blessed be He in the fiery furnace. (See Tanḥuma, Lekh Lekha 6.) When everyone saw that all the kings came to beset him, they began screaming: Woe [vai]; that is, “It was [vayhi] during the reign of Amrafel.” “It was during the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11) – [it is analogous] to the son of a king who had a tutor who sought to kill him. He [the tutor] said: If I kill him, I will be condemned to death by the king; instead, I will withhold his wet nurse from him, and he will die on his own. So did Aḥaz say: If there are no kids, there are no rams, and if there are no rams there is no flock, and if there is no flock there is no shepherd. So Aḥaz thought to say: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He, as it were, cannot rest His Divine Presence in the world. Therefore, I will seize all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥanina said: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Avin: Isaiah said: “I will wait for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no time that was as difficult for Israel as that time, as it is stated: “I will conceal My face” (Deuteronomy 31:18) – in this world. But from that moment, “I hoped for Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Was it [this verse] fulfilled for him [Isaiah]? “Behold, I and the children whom the Lord gave me” (Isaiah 8:18) – were they his [Isaiah’s] children? Were they not his students? It teaches that they were as dear to him as his sons. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: that is, “It was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? “I saw the land, and behold, it is emptiness and disorder, and the heavens, and their light is not” (Jeremiah 4:23) – [it is analogous] to a king who sent a proclamation to a province. What did the residents of the province do to it? They took it, ripped it, and burned it in fire. They said: Woe to us when the king becomes aware of these matters. That is what is written: “It was, as Yehudi would read three columns or four” (Jeremiah 36:23) – three or four verses. When he reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), (This is the fifth verse of the first chapter of Lamentations.) immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace, until the end of the scroll, upon the fire that was in the fireplace” (Jeremiah 36:23). Once they saw that it was so, they began screaming: Woe [vai]; that is, “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [It was] “to kill, and to eliminate all the Jews” (Esther 3:13). [It is analogous] to a king who entered a vineyard and three enemies beset him: The first began picking unripe grapes, the second began trimming the clusters, and the third sought to uproot all the vines. Likewise, the wicked Pharaoh begin picking the unripe grapes; that is what is written: “[Pharaoh commanded all his people, saying:] Every son who is born you shall cast into the Nile” (Exodus 1:22). The wicked Nebuchadnezzar began trimming the clusters; that is what is written: “[He exiled Yehoyakhin.…] and the artisans and the smiths, one thousand” (II Kings 24:15–16). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; Rabbi Yoḥanan said: All of them were one thousand. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Rabbi Yehuda son of Rabbi Simon said: These are the Torah scholars. Haman the wicked sought to uproot the entire egg; (Egg, in the sense of the very origins of Israel.) [as] they say buy [the hen] with the egg (A aphorism meaning that he sought to complete the task, leaving no future.) – “to destroy, to kill, and to eliminate” (Esther 3:13). When they saw that it was so, they began screaming: Woe [vai]; “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1) – [it is analogous] to a province that owed a tax to the king. What did the king do? He sent a tax collector to collect it. What did the residents of the province do? They took him, struck him, and extracted it [the money] from him. They said: What he sought to do to us we did to him. Likewise, during the days when the judges judged, an Israelite person would worship idols, and a judge would seek to bring him to trial, and he would come and flog the judge. He would say: What he sought to do to me, I did to him. Woe unto a generation whose judges are judged; (The midrash is reading the verse to mean that it was in the days that the judges were judged, i.e. punished.) that is, “It was during the days when the judges judged.” Shimon bar Rabbi Abba said in the name of Rabbi Yoḥanan: Everywhere that it [“it was,” vayhi] is stated, [it alludes to] trouble or to joy; if trouble, there is no trouble like it, if joy, there is no joy like it in the world. Rabbi Shmuel bar Naḥman came and suggested a [different] distinction: Everywhere that it says, “it was [vayhi],” [it alludes to] trouble, everywhere that it says “it will be [vehaya],” joy. But it is written: “God said: Let there be light, and there was [vayhi] light.” He said to them: Even that is not light of joy, as the world did not merit to use that light. By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When He perceived that the wicked were destined to appear, like the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, (After the Tower of Babel.) and like the people of Sodom, He took it [the light] away. That is what is written: “From the wicked their light is withheld” (Job 38:15). He sequestered it for the righteous in the future, as it is stated: “Light is sown for the righteous” (Psalms 97:11). They objected to him: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as the heavens are destined to wither; that is what is written: “As the heavens will be eroded like smoke” (Isaiah 51:6). They objected to him: Is it not written: “It was [vayhi] evening and it was morning, a second day.… third.… fourth.… fifth.… sixth” (Genesis 1:8–31). He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, e.g., it is necessary to sweeten mustard, lupines must be sweetened, and wheat requires grinding. But it is written: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as it is written: “For they placed me in the pit” (Genesis 40:15). But it is written: “It was [vayhi] on the day that Moses completed [assembling the Tabernacle]” (Numbers 7:1). He said to them: That, too, is not joy, as it was sequestered when the Temple was built, as it is stated: “Moses was not able to enter into the Tent of Meeting” (Exodus 40:35). (The verse does not seem to be related to the point. Perhaps it is brought to communicate that even on the day that the construction of the Tabernacle was completed, the celebration was tempered by the fact that Moses could not enter the Tent of Meeting.) But it is written: “It was [vayhi] when Joshua was [at Jericho]” (Joshua 5:13). He said to them: That too is not joy, as Joshua rent his garments, as it is stated: “Joshua rent his garments” (Joshua 7:6). (After the setback at Ai.) But it is written: “It was [vayhi] on the eighth day” (Leviticus 9:1). (The day of the dedication of the Temple.) He said to them: That too is not joy, as on that day Nadav and Avihu died. (See Leviticus 10:1–2.) But it is written: “It was [vayhi] when the king (David.) dwelled in his house” (II Samuel 7:1). He said to them: That too was not joy, as it was then that Natan the prophet came and said to him: “However, you will not build the House” (I Kings 8:19). They said to him: We said ours, now you say yours. (Prove that every place it says vehaya it is an expression of joy.) He said to them: It is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “It will be on that day that the Lord will set His hand again the second time, [to recover the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, each man shall keep [a calf of the herd and two sheep] alive” (Isaiah 7:21). “It will be [vehaya] on that day, that a great shofar will be sounded, [and they will come…and bow down to the Lord on the holy mountain in Jerusalem]” (Isaiah 27:13). “It will be that one who is left in Zion and he that remains in Jerusalem [will be called holy]” (Isaiah 4:3). They objected to him: It is written: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Israel made complete penance for their iniquities, on the day that the Temple was destroyed. Conclusion of the prologue to Rut Rabba
Another matter, “they brought the Tabernacle” – that is what is written: “Emerge, daughters of Zion, and look at King Solomon, with the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11). When was this verse stated? On the day that the Tabernacle was set up, when there was great celebration in Israel because the Holy One blessed be He rested amongst them. “Daughters of Zion [tziyon]” – the children who are conspicuously [hametzuyanim] Mine, as acknowledged by the idolaters. (Jewish children, who are conspicuous in their manner of dress, including ritual fringes, in their hairstyle, and in their manner of behavior (Matnot Kehuna; Etz Yosef). ) Just as a signpost is pointed at with a finger, so, too, Israel is pointed at with a finger. (Just as a signpost is conspicuous and easily identified, so are Jews. ) That is, “the daughters of Zion.” “[Look] at King Solomon [Shlomo],” at the King of Whom [it may be said] that peace [hashalom] is His; that is the King of kings the Holy One blessed be He. “With the crown with which his mother crowned him,” this is the Tabernacle. Why did he call it a crown? Because just as a crown is beautifully designed, so, too, the Tabernacle was beautifully designed, as it is stated: “And the embroiderer in sky blue, purple, and scarlet wool, and in linen, and of the weaver, performers of all craftsmanship and devisers of designs” (Exodus 35:35). That is, “with the crown with which his mother crowned him.” Rabbi Yitzḥak said: I reviewed the entire Bible and I did not find that Batsheva crafted a crown for Solomon. (Therefore, the verse is not to be taken literally but rather as an allusion to the Tabernacle. ) Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei: ‘Did you, perhaps, hear from your father what is meant by [the phrase]: “With the crown with which his mother crowned him”?’ He said to him: ‘Yes; it is analogous to a king who had an only daughter and he loved her exceedingly. He called her: My daughter. He did not cease increasing his love for her until he called her: My sister, and until he called her: My mother. (A daughter is subservient to her father; a sister is equal to her brother, whereas a mother is owed honor and respect from her child as a matter of course and of law. Thus, each title reflects ever greater levels of love and dedication (Etz Yosef). ) So, initially, the Holy One blessed be He called Israel a daughter, as it is stated: “Listen, daughter, and take note; incline your ear. Forget your people and your father’s house” (Psalms 45:11). He did not cease increasing His love for them until he called them: My sister, as it is stated: “Open for me, my sister, my love, my faultless dove, for my head is filled with dew, my locks, with drops of night” (Song of Songs 5:2). He did not cease increasing His love for them until he called them: My mother, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation [uleumi]; for Torah will emerge from Me and My judgment I will lay down as a light for peoples”’ (Isaiah 51:4). (Uleumi is expounded as though it were written ule’imi, to My mother.) Rabbi Shimon ben Yoḥai stood and kissed him on the head. “On the day of his wedding,” at Sinai; “and on the day of the rejoicing of his heart,” in Jerusalem. Alternatively, “on the day of his wedding,” at the sea; “and on the day of the rejoicing of his heart,” in the Tent of Meeting. Alternatively, “on the day of his wedding,” in the Tabernacle; “and on the day of the rejoicing of his heart,” in the Temple. Likewise, David said: “Beautiful in its view, joy of the entire world, is Mount Zion, the northern summit, the city of the great King.” (Psalms 48:3). “Beautiful in its view, joy of the entire world.” Rabbi Yonatan ben Elazar said: There was an incident involving a certain merchant who went to Jerusalem to sell his merchandise. He went and sat there but did not sell [anything]. He said: ‘Is this [the city] of which they say it is the “joy of the entire world”?’ A short time later he sold all his merchandise. He said: “Beautiful in its view, joy of the entire world.” Rabbi Yoḥanan said: There was a dome of accounting outside of Jerusalem, and anyone who sought to take an accounting would go and take an accounting there, (Anyone who wanted to take an accounting of his expenditures or business activity could stop under this dome and make his calculations. ) so that he would not take an accounting in Jerusalem and be distressed, (He might be upset if his business activity was not as successful as he had hoped. ) for it is called “joy of the entire world.” Why is it the object of all this praise? Because it is “the city of the great King.” But when it was destroyed: “All joy is negated [arva], gladness of the land is exiled” (Isaiah 24:11). What is arva? It grew dark, just as it says: “It was evening [erev] and it was morning, one day” (Genesis 1:5). In this world, “the joy of the entire world” is suspended. But when the Holy One blessed be He will rebuild Jerusalem, He will restore all the joy to its midst, as it is stated: “For the Lord will comfort Zion; He will comfort all its ruins; He will render its wilderness like Eden and its desert like a garden of the Lord. Gladness and joy will be found in it, thanksgiving and the sound of music” (Isaiah 51:3).
15) What is the intent of (Vayikra 9:1) "And it was (on the eighth day")? We are hereby taught that (the day of the erection of the mishkan was as joyous before Him on high as the day of the creation of heaven and earth, of which it is written (Bereshith 1:5): "And it was evening and it was morning." And here it is written "And it was." And when Israel finished the work of the mishkan, Moses came and blessed them, viz. (Shemoth 39:43): "And Moses saw all the work … and Moses blessed them." With what blessing did he bless them? He said to them: "May the shechinah repose on the work of your hands. R. Meir says: He blessed them thus: "May the L–rd, the G d of your fathers, add to you, such as you, a thousand times!" (Devarim 1:11), and they responded: "And may the pleasantness of the L–rd our G d (His shechinah and His consolations) be upon us. And establish the work of our hands (the mishkan) upon us (that the shechinah reside therein), and the work of our hands (in our daily lives) establish it (that blessing repose upon it"). (Tehillim 90:17). And of that time it is written: "Go out and see, O daughters of Zion (children who are distinctive ["metzuyanim" (like "Zion")] with mitzvoth), the king Shelomoh (the King who is the source of peace [shalom] with the crown wherewith his mother crowned him." (Shir Hashirim 3:11). "his mother": This is the tent of meeting, which was distinctive with blue and purple wool, with scarlet and with linen. "his mother": This is none other than Israel, viz. (Isaiah 51:4): "And my nation (leumi), give ear to me." Read it not "leumi" but "leimi" (my mother).
Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. (Abraham was as precious to the world as the eyeball is to a person. ) They sought to blind the eye [ayin] that confronted the attribute of justice in the world. (The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat]. ) “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu (The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].” “It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him. He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz? Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children? Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling. But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him. The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple. Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors. The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed. When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’ So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1). Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them. That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days. See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him. They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed. They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin. They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4). They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple. Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).)
“And the elders of Israel”(Leviticus 9:1). Rabbi Akiva said: Israel is likened to a bird. Just as a bird cannot fly without wings, so too, Israel is unable to do anything without its elders. Rabbi Yosei bar Ḥalafta said: Great is Torah scholarship [zikna], (The term zikna, literally old age, is often interpreted by the Sages to refer to Torah scholarship (see, e.g., Kiddushin 32b). ) for if they are elders, they are cherished, and if they are young men, their childishness is secondary for them, (Their childishness is not their most blatant characteristic. ) as Rabbi Shimon ban Yoḥai taught: Not in one place and not in two places have we found that the Holy One blessed be He accords honor to the elders, but rather in several places. At the bush, “go and gather the elders of Israel” (Exodus 3:16). In Egypt, “and you shall go, you and the elders of Israel” (Exodus 3:18). At Sinai, “ascend to the Lord; you, Aaron, Nadav and Avihu, and seventy of the elders of Israel” (Exodus 24:1). In the wilderness, “gather for me seventy men [of the elders of Israel]” (Numbers 11:16). At the Tent of Meeting, “and the elders of Israel” (Numbers 11:16). In the future as well, the Holy One blessed be He will accord honor to the elders. That is what is written: “The moon will be disgraced and the sun will be ashamed, [for the Lord of hosts will reign on Mount Zion and in Jerusalem]” (Isaiah 24:23), and it is written: “and before His elders, glory” (Isaiah 24:23). Rabbi Yishmael bar Beivai, Rabbi Shimon, and Rabbi Reuven said in the name of Rabbi Ḥanina: The Holy One blessed be He is destined to appoint an academy of elders of His own: That is what is written: “For the Lord of hosts will reign on Mount Zion and in Jerusalem, and before His elders, glory” (Isaiah 24:23). “Before elders” is not written here, but rather, “before His elders, glory.” Rabbi Avin said in the name of Rabbi Yishmael ben Rabbi Yehoshua: The Holy One blessed be He is destined to sit as on a threshing floor, and the righteous will sit before Him, like this: “The king of Israel and Yehoshafat king of Judah were sitting, each on his throne, dressed in garb, on the threshing floor [at the entrance of the gate of Samaria]” (I Kings 22:10). Were they sitting on a threshing floor? Rather, it is like what we learned: The Sanhedrin was arranged like half of a circular threshing floor, so that they would see each other. (Mishna Sanhedrin 4:3.) Solomon said: I saw Him constricting Himself in their midst. That is what is written: “Her husband is renowned at the gates, as he sits with the elders of the land” (Proverbs 31:23). (The entire chapter is an allegory of the relationship between a husband – God, and his wife – the congregation of Israel.)
With regard to the phrase “one day” that is stated with regard to the prohibition against slaughtering an animal itself and its offspring, the day follows the night. Therefore, one may slaughter an animal during the day and slaughter its offspring that night, but one may not slaughter an animal at night and slaughter its offspring the following day. Rabbi Shimon ben Zoma derived this by means of a verbal analogy. It is stated in the act of Creation: “One day” (Genesis 1:5), and it is stated with regard to the slaughter of an animal itself and its offspring: “One day” (Leviticus 22:28). Just as concerning the phrase “one day” that is stated in the act of Creation, the day follows the night, so too concerning the phrase “one day” that is stated with regard to the slaughter of an animal itself and its offspring, the day follows the night.
And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.
The symbolisms expressed by the use of בת-אחות-אם "daughter-sister-mother" relationship between G–d and the Jewish people, or the matriarchs and G–d, which we have described on page 137 and later, may be alluded to in the way the Torah divides the number of years Sarah lived into three distinct periods, i.e. "one hundred years, twenty years and seven years" (Genesis 23,1). Bereshit Rabbah 58,1 explains that Sarah was as beautiful at twenty as she had been at seven years of age, whereas she was as free from sin at a hundred years of age as she had been at twenty. The number seven may allegorically be explained as referring to the seven days of Creation (including the Sabbath) before the original light was withdrawn. This association gives Sarah the אם כל חי, "Mother Superior" image. When the Torah was given to the Jewish people and the serpent's pollutant was neutralised, the world was restored to a state when כתנות אור, garments woven of light, could have been worn. The passage dealing with the creation of light in Genesis 1, 3-5, mentions the word אור, light, five times, an allusion to the five Books of Moses, as pointed out in the Midrash. The Zohar sees in the verse commencing with Hashem Hashem in Exodus 34,6 an allusion to the number twenty, i.e. the Ten Commandments and the ten directives by which the universe was created. These complemented each other. When you spell the two letters Yud as words, i.e. יוד, their combined value is also 20. This idea is reflected in the "twenty years" the Torah here speaks of. Although the universe did not actually revert to the condition it had been in prior to withdrawal of the אור בראשית, the original light, the precondition existed, and, but for the sin of the golden calf, Israel would have achieved that status through Torah study and observance, and the original light would have been revealed to them. At the moment the Torah was revealed, the light appeared to them just as it had been during the seven days of Creation. This is the deeper meaning of Proverbs 7,4: אמור לחכמה אחותי את, "Say to wisdom 'you are my sister.'" Israel, due to the Revelation and Torah study, was on the level we have described as אחות. Afterwards, when the people made the golden calf, they ruined even that level of closeness to G–d with the result that the כ in 23,2 became reduced in size. When the Temple, which was one hundred cubits high, was built, this provided some degree of rehabilitation for the opportunity lost through the golden calf. [The Temple the author refers to must be the one of Herod; Solomon's Temple was only thirty cubits high. Ed.] When Bereshit Rabbah 58,1 on our verse next compares Sarah's innocence at one hundred to her innocence at twenty, this is an allusion to the partial rehabilitation during the period of the second Temple. There were public offerings which achieved atonement for the people. Nonetheless, the people were only on the level of בת, (the lowest of the three levels described on pages 137/138). This is why we find Israel referred to as בת ציון, בת ירושלים in Isaiah, Lamentations and elsewhere. The small letter כ in the word ולבכותה is a clear allusion to the aforegoing. When you remove the letter כ completely, you are left with the word לבתה, "to her daughter," i.e. the word בת, daughter. When the Temple was destroyed, the letter ק was also reduced in size, as pointed out by the Baaal Haturim in his commentray on Genesis 27,46 where Rebeccah expressed disdain for her own life if Jacob, too, were to marry a Canaanite girl. The cause of Rebeccah's desperate outcry, according to Baa l Haturim, was that in her mind's eye she saw the destruction of the hundred-cubit high Temple. When the Temple was destroyed the Jewish people forfeited even the status of בת in their relationship with G–d. For some time after that the most they could achieve in the way of direct communication with G–d was the בת קול, an echo of their former relationship. Nowadays, due to our sins, we do not even experience that form of communication with G–d. This situation will not improve until the Messiah will come, hopefully very soon. At such a time, אור חדש will shine over Zion.
We find hints of such a future in the statement of Rabbi Yochanan in Tractate Pesachim 88a: "The day when the exiled will be gathered in is as great as the day on which heaven and earth were created, as described in Hosea 2,2: 'The people of Yehudah and the people of Israel will assemble together and appoint a single head [leader] for themselves; they shall rise from the ground, for marvelous shall be the day of Jezreel.'" It is also written: "It was evening it was morning, one day" (Genesis 1,5) [the day of Jezreel is a reference to the first day in Genesis]. When the true ingathering of the exiles takes place, at the time our righteous Messiah appears, Creation itself will renew itself; a new "light" will emerge. At that time body and soul will be able to fuse. Also the earth itself, though purely matter, will be full of knowledge; thus together with the perfection existing "down here," the full extent of G–d's blessings from "above" will be experienced, so that body and soul may live forever. At the time of creation man was described as אדם ביקר בל ילין, "unable to last the night despite his precious qualities." (Psalms 49,13). Man had corrupted his potential so that mortality was decreed upon him. G–d however, has given us the Torah by means of which we can acquire the merit we need to assure us of an everlasting future. He has given us commandments which teach us that this is indeed the case, for they provide the clue to the eventual immortality of the body, in addition to that of the soul. At the present time, the "eternity" of man's body is restricted to man as a species. דור הול ודור בא, "one generation goes and another comes in its place" (Kohelet 1,4). Man's soul, however, enjoys eternal life even in these times, for every individual soul survives the death of its body. Whereas nowadays the body's "life" is considered as incidental, its death is permanent; the soul's life is however, eternal, its "death" being merely incidental [apparent, seeing it can no longer function within the body. Ed.].
At this point I want to tell you what G–d has revealed to me concerning the metaphysical aspects of the spies' mission. The mission never was intended to pave the way for conquest by natural means. On the contrary, it was to pave the way for conquest by employing supernatural forces. The twelve spies represented the twelve tribes of G–d, who in turn corresponded to the twelve possible permutations of the four-lettered ineffable name of G–d as we have explained elsewhere. Celestial forces descend to earth via twelve "lines", the letter ו represents a line. Six of these lines emanate from the left side of the emanations, i.e, from the attribute of Justice, the other six from the right side, i.e. the attribute of Love, חסד. This is in line with the concept which we refer to often when we speak about G–d as השם אלוקינו, השם אחד own, meaning both of G–d's attributes. All of the above is alluded to when the letter ו is spelled as a word, i.e. ואו. The two letters ו, represent the attribute of דין and חסד respectively, whereas the letter א establishes the bond between them. I have explained elsewhere on the verse in Genesis 1,5, ויהי ערב, ויהי בוקר יום אחד that the first six hours of the night are under the aegis of the attribute דין, Justice, whereas the remaining six hours from midnight on gradually switch to being under the aegis of רחמים, Mercy. By day, on the other hand, as long as the amount of light keeps increasing, the first six hours are under the aegis of רחמים, whereas from noon on they switch towards the attribute of דין, Justice. At any rate, the 24 hours consecutively together form one day. The letter ואו, i.e. spelled as a word, totals 13 in numerical value, the same as the word אחד. The idea of the “line,” or better "lines," that act as the ducts for emanations from Celestial Spheres are symbolized by the external appearance of the letter ו, which is after all a "line." This is further symbolized by the verse שמע ישראל ה' אלוקינו ה' אחד a verse containing six words. (ו=6) The verse we recite immediately afterwards, i.e. ברוך שם כבוד מלכותו לעולם ועד, also contains six words. The combined twelve words comprise the twelve horoscopes, of which six are above the horizon at any one time, whereas the other six are below the horizon. The book Beer Mayim Chayim, points out that the verse שמע ישראל is made up of 25 letters, whereas the verse ברוך שם כבוד וכו' is also made up of 25 letters. Between them they represent the 49 שערי בינה, plus the “hidden” 50th gate (which has not been revealed to man) which enables all the others to be joined together.
This is the metaphysical aspect of the word אמת, that we find mentioned by Joshua's spies; it is the measuring line described as the "תקות החוט" (see Joshua 2,14 for the word אמת, and 2,18, for the red line)ץ When the letter ו is written as a word, it symbolizes אמונה, faith, loyalty, since the middle letter א joins the two letters ו together. By so doing it creates a bond between דין and רחמים. Since the א also means “one,” this means that either group of six tribes is always joined with the אלוקי יעקב, "the Lord G–d of Israel”. Each group of six represents half the permutations of the ineffable name of G–d. The specific attribute for Jacob is that of תפארת, the sixth of the ten emanations, ספירות. This corresponds to the letter ו in the Ineffable Name. This is what Joshua's spies had in mind when they spoke about the אות אמת. We also know that Jacob and אמת are inextricably linked, since it says תתן אמת ליעקב, You have given "truth" to Jacob (Michah 7,20). If, G–d forbid this א would be separated from its respective ו, this would point at a universe in which more than one authority would rule, as the heretics claim. Their argument is that it is inconceivable that the power that created light should be the same as that which created darkness. This amounts to a denial of the verse: "It was evening, it was morning, one day (Genesis 1,5)."
This is the reason that we recite the paragraphs dealing with G–d having created the universe both in the mornings and in the evenings immediately prior to reciting the Kriyat Shema declaration. In those paragraphs we mention G–d as having created both night and day in order to demonstrate our conviction that they are part of the same whole and do not represent different domains presided over by different deities. This is why the Torah, when describing the process of creation, keeps saying ויהי ערב ויהי בוקר, "it was evening it was morning." Night is part of the unit called day and vice versa. Rashi explains on Exodus 10,21: וימש חשך, "that the darkness was tangible," that this was a phenomenon that intensified the normal darkness of the night. The night is darkest immediately before dawn. Before the sun sets in the evening, we observe the sun assuming a reddish colour in preparation for evening and night; the same process happens in reverse prior to sunrise. All this proves the basic unity of night and day. G–d is eternal, without beginning or end, without limitation of His powers, etc., as I have explained on other occasions. When G–d created the universe, He created "limits," as distinct from Himself who is limitless. In order to do this G–d imposed some restrictions, צמצום, upon Himself. The universe itself represents an act of G–d's self-restriction.
When G–d said: "They shall make a Sanctuary for Me and I shall dwell within them," בתוכם, this referred also to the fact that much of the Tabernacle was due to the תוכם, the innermost feelings of the donors. The Tabernacle could not have been completed if the people donating all these materials had not been motivated by a spirit of generosity. The word בתוכם is therefore essentially not much different from the word בתוכו, which we would have expected the Torah to use. There is another dimension to the verse ועשו לי מקדש ושכנתי בתוכם. The word בתוכם, refers to the innermost part of the Tabernacle. It is there that the שכינה resided and merged with the people of Israel. This is the mystical dimension of Exodus 26,24: ויהיו תאמים מלמטה ויחדו יהיו תמים על ראשו אל הטבעת האחת, "They shall match at the bottom and be perfectly aligned at the top inside one ring." It is a reference to the uniqueness of G–d and the uniqueness of the Jewish people respectively. G–d will never abandon His people for the sake of His great Name; the uniqueness of each i.e. אחד=13, i.e. 26 when combined. This equals the numerical value of G–d's "great" Name י-ה-ו-ה =26. The verse is a reference to the mystical union between קודשא בריכיה and כנסת ישראל, between the well known concepts of the holiness of G–d and the spiritual unity of the Jewish people. This is the reason why we find the מקדש described as היכל ה' on occasion. The numerical value of the word היכל equals the numerical value of א-ד-נ-י, a term for G–d which includes the souls of the people of Israel, as in Psalms 68,27: במקהלות ברכו אלוקים, (י-ה-ו-ה) א-ד-נ-י ממקור ישראל. "In assemblies bless G–d, the Lord, O You who are the fountain of Israel." To signify this dual meaning, the name of G–d is spelled as the Ineffable Name but pronounced (read) as א-ד-נ-י. There were one hundred silver sockets (אדנים) for the boards forming the walls of the Tabernacle which are symbolised by our reciting one hundred benedictions daily, which all mention the name of G–d (א-ד-נ-י). The עמודים, columns, each one within a socket, אדני, were an allusion to the emanation תפארת, the Ineffable Name which is found within the name א-ד-נ-י. The ווי העמודים, hooks attached to the columns, allude to the number 6=ו, the sixth emanation, i.e. תפארת, which is the mystical dimension of the letter ו in the Ineffable Name. That letter also represents the mystical dimension of the word אחד as we know from Genesis 1,5: ויהי ערב ויהי בוקר יום אחד. We have explained earlier in this chapter how day and night are part of a single unit. Night has 12 hours, the first six of which until midnight are under the domain of the attribute of Justice, whereas the last 6 hours are under the domain of the attribute of Mercy. The day, too, is divided into these two periods of 6 hours each, the first six hours under the domain of the attribute of Mercy, the last six under the domain of the attribute of Justice. As long as the light intensifies, the attribute of Mercy is in the ascendancy; once it diminishes, the attribute of Justice comes into its own. Since they have both been created by the same Creator, they appear linked together in the story of creation. This is the deeper meaning then of "evening and morning being one day." When you spell the letter ו as a word, thus: ואו, you have an allusion to the respective 6 hour periods during which each attribute exercises its dominance; the letter אלף in the middle alludes to the One and Only Creator who has created both day and night, both the attribute of Justice and the attribute of Mercy. You will also observe that the numerical value of such spelling of the letter ואו=13, the same numerical value as that of the word אחד. When the Torah in 26,6 describes the Tabernacle as becoming אחד, one, this is merely a confirmation of how the various components all combined to create this unified microcosm.
The "light" which will be preserved in the universe at large after shining forth from the Temple is the light of Torah learning, as already explained in Bereshit Rabbah 3,5: "Rabbi Symon said that the word אור, light, occurs five times in the report of the first day of creation (Genesis 1,3-5). This corresponds to the five books of the Torah."
יום אחד האמור באותו ואת בנו כו' – because the portion of “the animal and its young” (Leviticus 22:28) is adjacent to the sacrifice, and it is written (Leviticus 22:27): “[ad from the eighth day on] it shall be acceptable as a gift to [the LORD],” and adjacent to it, “the animal and its young” (Leviticus 22:28). But with Holy Things, the night follows after the day, as it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” So we see that the night that is after it is called the “on the day...until morning.” It is possible that even this is the case [it is stated here, “one day”] and it is stated in the Creation story (Genesis 1:5): “[And there was evening and there was morning] the first day.”
The “one day” mentioned in connection with the law of “it and its young” means the day and the night preceding it. This was how Rabbi Shimon ben Zoma expounded (: it says “one day” (Genesis 1:5) in connection with the creation and it also says “one day” (Leviticus 22:28) in connection with “it and its young” Just as the “one day” mentioned in connection with the creation means the day and the night preceding it, so too the “one day” mentioned in connection with “it and its young” means the day and the night preceding it. This mishnah, which I shall explain here and not below, teaches that when we reckon the day on which an animal was slaughtered, the night goes with the day that follows it. Thus if he slaughtered one animal at night and then the following day he slaughtered its mother or offspring, he has violated the law of “it and its young.” But if he slaughters an animal during the day and then the following night he slaughters its mother or young, he has not violated the law. The basis for this law are the verses from Genesis 1 that state, “and it was evening and it was morning, the first day,” and so on for each day. These verses imply, to the rabbis, that the day begins with the preceding night. And since the words “one day” are used in the context of creation and in the context of the law concerning “it and its young,” the day is reckoned in the same way for each.
[I HAVE TAKEN UPON ME.] Ho’alti (I have taken upon me) does not mean I began; it means I wanted. Ho’il Moshe (took Moses upon him) (Deut. 1:5) is similar. The caf of anokhi (I) is superfluous. (Anokhi, meaning I, is a variant of ani. J.P.S. renders va-anokhi (literally, and I) as who am.) On the other hand, it is possible that there are two different words for I in Hebrew. (Ani and anokhi, and the two are not related.)
ערבה Is darkened. Comp. עֶרֶב evening.
HE SHALL NOT INQUIRE. Yavakker (he shall…inquire) means he shall separate. I have previously explained that the word yavakker is related to the word boker (morning). (See I.E. on Lev. 13:36.)
Of all natural phenomena none is more central nor wondrous than light. However, as with water, Providence can alter its nature too as circumstances require. Has Job any such power over it? From the moment the sun and moon were put into position on the fourth day of Creation, the cycle of day and night as we now know it began. In this cycle, daybreak is a shadowy line of longitude that moves continuously across the face of the Earth from east to west with a period of 24 hours. God asks Job if he knows from where that line started to move on the fourth day of Creation. Have you ever called up the morn?... This refers to the first morning of Creation. According to Malbim, during each of the first three days of Creation, i.e., before the sun and moon were placed in position, there was light over the entire planet Earth for 12 hours followed by 12 hours of darkness everywhere. The change from light to dark and back again was gradual, such that 'evening came and morning came' (Genesis 1:5).
ויקם פרעה לילה, Pharaoh rose up during the night, etc. The reason that the Torah mentions "at night," something that was obvious, is that according to the Zohar 2, page 38 that night was as bright as daylight. I have already found an allusion to this fact in Exodus 13,8 where the Torah instructs the Jewish father to tell his sons about the happenings during that night ביום ההוא, "on that day." The Torah means that the father should not fail to mention that one of the things that occurred during that night was that the night turned into day. In the event that we would think that the daylight during that night shone for both the Egyptians and the Israelites, the Torah emphasises that when Pharaoh rose he thought it was night because for him it was dark.
ויהי ביום השמיני, it was on the eighth day; We need to analyse why the Torah had to introduce this chapter with the word ויהי. We are told in Megillah 10 that Rabbi Levi claimed there was an ancient tradition that every time the word ויהי appears it has a connotation of something painful having occurred. This view was challenged by the questioner pointing to the word ויהי in our portion which introduces the joyous event of Aaron performing the rites in the Tabernacle; furthermore, we have a Baraitha according to which this day was as joyous an occasion as the day on which G'd created Heaven and Earth, a day which is also introduced in the Torah by the words ויהי ערב ויהי בקר, "it was evening it was morning, etc." The Talmud answers that the saddening event in our portion was the death of Nadav and Avihu. The questioner in the Talmud continues, wanting to know why the word ויהי is used in Kings I 6,1 when the building of Solomon's Temple is reported. He also points to Genesis 29,10 where Jacob's encounter with his bride-to-be Rachel is introduced by the word ויהי. The questioner mentions a further occurrence of that word every time G'd completed part of the creation of the universe and the Torah describes the completion of that portion with the words ויהי ערב ויהי בקר. What were the negative elements on those occasions which prompted the Bible to draw our attention to them by means of the word ויהי? Rav Ashi answers that the word ויהי by itself may have either positive or negative connotations. When the word ויהי is followed by the word בימי, "during the lifetime of, etc." it invariably has a negative connotation. The Talmud added that there are five occasions when the expression ויהי בימי occurs in the Bible. Thus far the discussion in Megillah 10.
In his fine words, he incidentally answered the question of Rashi in Genesis 1:5, who asked: "according to the order of creation, the verse should have said 'first day', but according to the author's words, the intent of the verse was to teach on absolute creation, which was the beginning of everything, even time.
מיום אל יום, “from one day to the next.” This verse makes it clear that revoking a vow must occur during the same day, the day being considered the same period as during the six days of creation. The day commences with nightfall and extends for 24 hours until the next evening. It is not a period of 24 hours commencing at the moment when the husband hears about his wife’s vow. If the woman made a vow in the morning of any day the husband upon hearing of it has only till nightfall of the same day to oppose and revoke it. This is the reason the sages permitted the husband to revoke vows made by his wife on the Sabbath if these vows were not directly related to the Sabbath (Nedarim 77). This, in spite of the fact that revoking a vow is similar to pronouncing judgment, something that is forbidden on the Sabbath. If the husband were not allowed to revoke such vows his wife could always make vows on the Sabbath and thus undermine her husband’s authority to cancel her vows. This relaxation of the rules of the Sabbath applies only to a husband revoking the vow of is wife. If she needs the services of a judge, expert or quorum of three laymen to release her from a foolish vow, she will have to wait until after the Sabbath as outsiders who are not affected by her vows are not given leeway to use their authority in releasing someone from a vow on the Sabbath. If the woman’s vow involved matters pertaining to the Sabbath on which she made the vow, the expert has the right to use his authority to release her from such a vow even on the Sabbath. An example of such a vow would be one which would have prevented her from eating on the Sabbath in question. The time frame we discussed applies both to the father and to the husband as the case may be, starting from the time they heard of the vow in question. If a husband or father canceled the woman’s vow later than the time the Torah permitted and the wife or daughter ignores her vow relying on her father or husband having revoked it, he is held liable for violating her vow. This is why the Torah writes here: ”if he will revoke them (the vows) after his having heard” (in contrast with verse 13 where the wording is “on the day he hears about it”), he will bear her iniquity.” This verse gives rise to a general rule in halachah: “he who through his actions causes his fellow to become guilty of a trespass will personally bear the penalties which result for his fellow from his action” (Sifri Mattot 156, quoted by Rashi).
ובהאריך הענן , “and when the cloud remained stationary for a long period,” the Torah describes these matters at length to compliment the Israelites who were guided in their journeys or lack of movement by the behaviour of the cloud. The desert was not uniform; some places where the Israelites camped were more pleasant than others, and it would have been understandable for the people to be restless to get away from the less pleasant sites. Proof that there were distinct differences in the natural habitat are such descriptions as “the bitter waters at Marah” contrasted with the pleasant oasis Eylim which was liberally supplied with date palms (Exodus 15, 23 and 27 respectively). The Torah testifies that as soon as the cloud would move, even if the camp was a very pleasant site, the Israelites would get ready to move. To sum up: the Israelites instead of arranging their journeys in accordance with their own preferences submitted willingly to the decision made on their behalf by G’d as expressed by the movement of the cloud. The Torah here also describes another act of kindness by G’d in that all occasions when the people broke camp were in the morning. We derive this from the words או יומם ולילה, “or a day and a night,” instead of או לילה או יום, “or a night and a day” (verse 21). According to the report of the creation (Genesis 1,5 as interpreted by Chulin 83), day followed night, i.e. ויהי ערב ויהי בוקר. However, had the Torah followed that script, we would have concluded that at least on some occasions the Israelites were required to break camp in the evening.
אך אם יום או יומים יעמוד, “however, if he will survive for one or two days, etc.” if the Torah had referred only to the possibility of this slave surviving one day we would have understood the word יום as the day of the Torah, i.e. an evening followed by night and a day, such as the days described in the first chapter of Genesis. By adding the word יומים, a day which appears as if two days is included. In other words, a 24 hour-period composed of two different daylight periods. Seeing that the words ומת תחת ידו, and he died under his hand,” gave the impression that the death penalty would apply only if the slave died as an immediate result of the beating, it had to add that if he died within the next twenty-four hours such death would still be attributed directly to the beating he had received. A survival until the third day is not mentioned as in that event the master would not be liable through court action (Nachmanides).
A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]
BEIN HA’ARBAYIM’ (AT EVENTIDE). “The period beginning at the sixth hour and onward, [counted from the beginning of the day, which in Torah-law is always divided into twelve hours], is called bein ha’arbayim (at eventide), because the sun inclines in the direction of its setting there to become darkened. It appears to me that the expression bein ha’arbayim denotes those hours which are between the beginning of the darkening of the day and the final darkening at night. The darkening of the day is at the beginning of the seventh hour of the day, from the time the shadows of the evening are stretched out, (Jeremiah 6:4.) and the darkening of the night is at the beginning of the night. The word erev (night) is an expression of gloom and darkness, just as in the verse, All joy is ‘arbah’ (darkened).” (Isaiah 24:11.) Thus the language of Rashi. Rabbi Abraham ibn Ezra refuted [this explanation of Rashi] by pointing to the verse which says, And when Aaron lighteth the lamps ‘bein ha’arbayim’ (Further, 30:8.) [‘There is no doubt that he lights the lamps at sundown”], as it is written there, Aaron and his sons shall set it in order from evening to morning. (Ibid., 27:21.) [Thus it proves that bein ha’arbayim does not begin with the seventh hour of the day as Rashi would have it, but at sundown near night.] Besides, the verse regarding the paschal offering itself states: There thou shalt sacrifice the Passover-offering at even, at the going down of the sun, at the time thou camest forth out of Egypt, (Deuteronomy 16:6.) and “the going down of the sun” occurs at sunset. [How then could Rashi explain bein ha’arbayim mentioned here as commencing at the seventh hour of the day?] But this is no refutation of the Rabbi’s [Rashi’s] explanation. Our Rabbis have already said (Berachoth 9a.) that the meaning of the verse is as follows: “At even, you slaughter [the Passover-offering]; at the going down of the sun, you eat it; at the time thou camest forth out of Egypt, [i.e., in the morning of the fifteenth day of Nisan, it becomes nothar] (Literally, “left over.” Portions of sacrifices left over after the prescribed time within which they are to be eaten must be burnt. See “The Commandments,” Vol. I, pp. 103-4. Now since the Passover-offering is to be eaten only on the night of the fifteenth day, whatever is left by the morning of that day is to be burnt. The actual burning, however, takes place on the morning of the sixteenth day, since it is not permissible to burn nothar on a Festival day.) and you burn it.” The Rabbi [Rashi] has already so commented [in his commentary to Deuteronomy 16:6]. The correct interpretation on this matter appears to me to be that the night is called erev, as it is said, ‘ba’erev’ ye shall eat unleavened bread. (Further, Verse 18.) and this is at night, as it clearly states, And they shall eat the flesh in that night, roast with fire, and unleavened bread. (Ibid., Verse 8.) Similarly, And there was ‘erev’ and there was morning, (Genesis 1:5.) means the beginning of night when the stars do come forth. The same applies to the verse, In the twilight, ‘ba’erev’ of the day, in the blackness of night and the darkness, (Proverbs 7:9.) [where the word ba’erev, coming after “the twilight,” must signify the night]. Now the end of the day is also called erev, as the verses indicate: And the two angels came to Sodom ‘ba’erev,’ and Lot sat in the gate of Sodom; (Genesis 19:1. In view of the fact that Lot surely did not sit in the gate at night, ba’erev must mean at the end of the day.) And it came to pass ‘ba’erev’ that the quails came up, (Further, 16:13.) and the quails did not come at night. (Ibid., Verse 12: At eventide ye shall eat flesh. This clearly indicates that the quails came before the night. The word ba’erev in the verse, And it came to pass ‘ba’erev’ that the quails came up, must therefore mean at the end of the day.) There are many other such cases. It is further written: ‘Erev,’ and morning, and at noonday, I will sigh and moan. (Psalms 55:18.) Now these three periods include the whole day [of twenty-four hours. Therefore, if we interpret erev as meaning actual night, the hours from noonday to night will be missing here. We must] thus conclude that [the period] immediately after noonday is called erev, [which lasts from the latter part of the day till morning. Thus the verse encompasses the whole day of twenty-four hours]. Morning is so called from sunrise and thence onward as long as the sun remains in the east. This period lasts four hours, just as the Rabbis testified (In Tractate Eduyoth 6:1. This testimony is attributed to Rabbi Yehudah ben Baba.) that the morning Daily Whole-offering [for the entire congregation of Israel] may be offered in the [first] four hours of the day [but not later]. After morning, the time is called tzohorayim (noonday), just as it is said, from morning until ‘tzohorayim’ (noon). (I Kings 18:26.) It consists of two hours: the fifth and the sixth hours of the day. The word tzohorayim is of the root ‘tzohar’ (A light) shalt thou make to the ark, (Genesis 6:16.) and implies brightness. It is written in the plural [tzohorayim] because it is the two [brightest parts of the day] which, so to speak, make two tzohorayim. It may be that it is written in the plural because light is then disseminated on all sides. In the morning the light is centered in the east, and towards evening it is in the west, but in the middle of the day when it is high in the sky, it gives light on all sides. When tzohorayim (noonday) passes and the sun departs from shining upon two sides, the time of the day is called arbayim — [from the root erev (darkness)] - because the sun has darkened from [its state of shining on] those two sides. This period [of arbayim] lasts as long as the sun shines in the sky [and is permissible for the slaughtering of the Passover-offering]. But beginning with sundown, which is about an hour and a quarter [before the day terminates with the coming out of the stars], it is no longer the time for the slaughtering thereof according to the opinion of our Rabbis, (Mechilta Pischa, 5: “At eventide. I might understand this to mean at the evening twilight. Scripture therefore says, etc.”) for that period of time is no longer arbayim but rather erev yom (the evening of the day). (In the twilight, ‘b’erev yom’ (in the evening of the day) (Proverbs 7:9).) The reason it is called bein ha’arbayim [in the Torah, and not just arbayim], is not that the word bein signifies here “between,” [as Rashi above explained that the expression bein ha’arbayim denotes that time-period which is “between” the beginning of those hours, etc.], but it is something like “in their midst,” similar to these verses: Let there now be an oath ‘beinotheinu beineinu ubeinecha'; (Genesis 26:28. It is generally translated: between us, even between us and thee. But according to Ramban, the meaning thereof would be: “let there be an oath in our midst, even in us and in thee.”) A piece of land worth four hundred shekels of silver, what is that ‘beini ubeincha’?; (Ibid., 23:15. It is generally translated: between me and thee. Ramban understands it: “in the midst of me and you, the value of the land is not worth discussing.”) And her stature was exalted ‘al bein’ (among) the thick branches; (Ezekiel 19:11. Ramban would explain it: “her stature was exalted in the midst of the thick foliage.”) Take fire ‘mibeinoth’ the wheelwork, (Ibid., 10:6. It is generally translated: “from ‘between’ the wheelwork.”) which means from “within their midst”; Take up their fire-pans ‘mibein’ the burning, (Numbers 17:2.) which means “from the midst thereof,” similar to the expression, She rises also ‘be’od’ night, (Proverbs 31:15. It is generally translated: “she rises also ‘while it is yet’ night.”) which means in the midst of the night. And so is the expression bein ha’arbayim, [which signifies “in the midst of that part of the day called arbayim,” as explained above]. It does not state ba’arbayim, for that might have indicated the erev of many days. Thus Scripture is saying that we should slaughter the Passover-offering in the midst of the arbayim, since the time prescribed by the Torah for the slaughtering of the Passover-offering is from after the sixth hour of the day till the commencement of sunset. And Scripture also says, In the first month, on the fourteenth day of the month ‘bein ha’arbayim’ (at eventide) is the Passover of the Eternal, (Leviticus 23:5.) which refers to the time of the slaughtering [of the Passover-offering]. Similarly, the verse, In the fourteenth day of this month ‘bein ha’arbayim’ ye shall observe it, (Numbers 9:3.) refers to the beginning of the observance, which is the slaughtering, [while the eating of the Passover-offering takes place on the following night]. The verse stating [in connection with the quails], ‘bein ha’arbayim’ ye shall eat flesh, (Further, 16:12.) also refers to the hours mentioned, [i.e., from after the sixth hour of the day till the start of sunset], since they had extensive time for the eating of meat. The following verse there which states, And it came to pass ‘ba’erev’ (at even), that the quails came up, (Ibid., Verse 13.) is [so stated] because on the first day, the quails came up for one hour within that period called erev. (In other words, Scripture is stating that during the part of the day called erev which, as explained above, extends from immediately after tzohorayim until the end of the day — making a period of six hours — the quails came up for a time. See my Hebrew commentary, p. 327, for further discussion of this text.) [Therefore it does not say, “and it came to pass bein ha’arbayim that the quails came up,” for that would have signified that the quails came up during the whole stretch of time from after the sixth hour of the day till sundown.] It is possible to explain the expression bein ha’arbayim in accordance with the explanation of Rashi, (The plural form of arbayim suggests two kinds of erev, and the word bein signifies “between.” Thus bein ha’arbayim denotes those hours which are between the darkening of the day and the darkening of the night. Thus is the explanation of Rashi. Ramban proceeds to confirm Rashi’s explanation that the word bein means “between,” but adds that the plural form of arbayim denotes two different periods of the day, unlike Rashi who wrote that it is between the darkening of the day and the darkening of the night, as will be explained.) i.e., that there are two kinds of erev, an erev of the morning and an erev of the day, for Scripture so calls them: the ‘minchah’ of the morning, (Further, 29:41. Ramban will explain the word minchah.) and the ‘minchah’ of the evening, (II Kings 16:15.) as it is said, And it came to pass in the morning, about the time of making the ‘minchah’, (Ibid., 3:20.) and it further says, And I sat appalled until the ‘minchah’ of the evening. And at the evening ‘minchah’ I arose up from my fasting. (Ezra 9:4-5.) Now the word minchah is an expression denoting the resting of the sun and the diminution of its great light, just as the Targum rendered [l’ruach hayom] l’manach yoma (where the day comes to rest). (In Genesis 3:8, we read: And they [Adam and Eve] heard the voice of the Eternal G-d walking in the garden of Eden ‘l’ruach hayom,’ which Rashi interpreted: “in that direction towards which the sun travels, which is the west.” Onkelos rendered it: l’manach yoma, “in the afternoon,” or literally, “when the day comes to rest.” Thus it is seen that the word minchah denotes rest.) And the plural form of arbayim connotes the two afternoons: “the greater afternoon,” [i.e., the time from six and a half hours after the beginning of the day], and “the smaller afternoon,” [i.e., from nine and a half hours after the start of the day until sunset], which the Sages have mentioned. (Berachoth 26b.) Now during this entire period [of bein ha’arbayim], it is permissible to kindle the lamps of the candelabrum [in the Sanctuary] (Unlike the opinion of Ibn Ezra mentioned above, i.e., that the kindling of the lamps of the candelabrum in the Sanctuary was done at sundown.) and to burn the incense, both of which are not permissible to be done at night but only at the time of the Daily Whole-offering of the eventide, and in fact their performance precedes the actual offering of the sacrifice upon the altar. Onkelos’ opinion seems to incline towards this explanation [that the plural form of arbayim denotes two different parts of the day], for he translated bein ha’arbayim as bein shimshaya (between the suns), meaning the times when the sun is in the east and the sun is in the west. The verse stating, Aaron and his sons shall set it in order from evening to morning, (Further, 27:21. From this verse, Ibn Ezra had proven at the beginning of this discussion — see at Note 123 — that the lamps of the candelabrum are kindled at sundown. Ramban proceeds to explain that the purport of the verse is that the priests are to put into the lamps their due measure of oil so that they will burn from evening to morning, but not that it mattered that they were kindled only at sundown. As explained above, that could be done anytime during “the greater afternoon” and “the smaller afternoon.” Thus Ibn Ezra’s strictures on Rashi are removed.) means [that it be given its due measure of oil] so that it may burn a whole night [although the actual kindling thereof could be done anytime in the bein ha’arbayim. It does not mean, as Ibn Ezra explained, that this verse teaches that the kindling of the candelabrum took place at sundown]. Thus we can explain the verse, There thou shalt sacrifice the Passover-offering ‘ba’erev’ (at even), (Deuteronomy 16:6. See above at Note 124 how Ibn Ezra brought this verse in proof against Rashi’s explanation. Ramban already refuted it above on the basis of the teaching of the Rabbis. Here he refutes Ibn Ezra on the basis of the plain meaning of what he has shown, i.e., that erev also means the afternoon, etc. Ramban’s own explanation of this verse is yet to follow.) to mean at the above-mentioned time, [i.e., the afternoon], for that is called erev [as explained]. The following expression there, at the going down of the sun, is connected with the following verse, And thou shalt roast and eat it. (Ibid., Verse 7.) There are many such cases in Scripture [where an expression in one verse is connected with the following verse]. (See Vol. I, pp. 437-8.) In my opinion however, the verse, There thou shalt sacrifice the Passover-offering, does not at all refer to the time of the slaughtering thereof, [which took place on the afternoon of the fourteenth day of Nisan]. Rather, the purport thereof is to state that at the place which the Eternal thy G-d chose to establish His name in, there thou shalt observe [the commandment concerning] the Passover-offering at night, at the going down of the sun, which is the time thou camest forth out of Egypt. It is concerning this performance that Scripture says [in the following verse], And thou shalt roast and eat it in the place (Ibid., Verse 7.) mentioned. The sacrifice itself is called zevach, (Ramban’s intent is to clarify that the word tizbach — There thou shalt ‘tizbach’ the Passover-offering — does not mean “slaughter,” in which case it would necessarily be referring to the afternoon of the fourteenth day of Nisan. Instead, Ramban proceeds to show that the word zevach refers to the sacrifice itself, and the verse therefore refers to the eating thereof which takes place on the following night of the fifteenth day. All this, however, is from the standpoint of the plain meaning of Scripture. Ramban has already noted that the Rabbis in the Talmud (see Note 125), as well as Rashi in his commentary to Deuteronomy 16:6, have explained tizbach as “slaughter.”) as Scripture says, Thou shalt not offer the blood of ‘zivchi’ (My sacrifice) upon leaven, (Further, 34:25.) which means “My Passover-offering.” This then is the purport of the whole chapter [in Deuteronomy]: Observe the month of Aviv, and observe the Passover unto the Eternal thy G-d; for in the month of Aviv the Eternal thy G-d brought thee forth out of Egypt by night, etc. Thou shalt eat no leavened bread with it. (Deuteronomy 16:1-3.) Thus He mentioned the observance of the Passover-offering and the night, [clearly indicating that in those verses, He refers only to the time of the eating of the Passover-offering, which occurs on the night of the fifteenth day, and not to the slaughtering thereof which takes place in the afternoon of the fourteenth day]. Commanding how they are to eat it, He then mentioned that [we must eat no leavened bread] for seven days. (Ibid., Verse 3.) But in this entire chapter, there is not a single reference to the fourteenth day of Nisan on which the slaughtering of the Passover-offering takes place. Similarly He said there, Neither shall any of the flesh which thou sacrificest the first day at even, remain all night until the morning, (Ibid., Verse 4.) Now the expression, the first day at even, [definitely] means the fifteenth day of Nisan, the first of the seven days mentioned, (Ibid., Verse 3.) since the fourteenth day is not mentioned here at all. So also, the verse stating, On the fourteenth day of the month at even, ye shall eat unleavened bread, (Further, Verse 18.) means the night of the fifteenth day. Thus the intent of the expression, which thou sacrificest the first day at even, (Ibid., Verse 4.) is that neither shall any of the flesh of the offering which you are eating on the night of the first day [of the seven-day festival] remain until the morning.
AND TO DIVIDE THE LIGHT FROM THE DARKNESS. Rabbi Abraham ibn Ezra said: “By the coming forth of the sun at daytime and the light of the moon at night, they shall divide the light from the darkness.” (Ibn Ezra’s opinion is that the word ul’havdil (and to divide) refers to both the sun and moon, that each in coming forth separates between light and darkness. (Tur.)) In my opinion, the light mentioned here refers to the day, and the darkness is the night for such are their names, as it says, And G-d called the light Day, and the darkness He called Night. (Verse 5. Thus according to Ramban, the meaning of the verse is: “and to divide the day from the night,” meaning, that light is to serve at daytime and darkness at night. (Tur.)) Now in connection with all the works of creation, Scripture mentions the Divine command and then tells of the deed. And here too He commanded, And they shall be for lights, (Verse 15.) and then it relates, And G-d set them. (Verse 17.) He further said, And to rule over the day and over the night, (Verse 18.) meaning that one is to rule by day and the other by night, the rulership being that which He commanded when He said, And they shall be for signs, and for seasons. (Verse 14.) And now He related that the rulership of the two is not alike but instead consists of dividing the darkness from the light. The greater luminary will rule by day and light will be everywhere, even where the sun does not reach, and the smaller luminary will rule by night, and there will be darkness except that the moon will lighten its darkness. This then is the command He gave in order to divide the day from the night, (Verse 14.) as it says, And G-d divided the light from the darkness. (Verse 4.)
AND G-D DIVIDED THE LIGHT FROM THE DARKNESS. This is not “the darkness” mentioned in the first verse (“First verse.” It is actually mentioned in Verse 2. However, in view of Ramban’s interpretation above that the first two verses tell of everything else to come, he refers to Verse 2 as “the first verse.”) which, as explained above, refers to the element of fire; rather, the “darkness” mentioned here means the absence of light, since G-d gave a length of time to the light and decreed that it be absent afterwards until it returns. Now some commentators (Reference here is to Yehuda Halevi who, in his philosophic work Al Khazari, sets forth this theory: The first light was created at the time of sunset, and it was an illumination which soon passed away, leaving the world in darkness. The established order was then that night preceded day, as it is written, It was evening and it was morning (2:20, Hirschfeld’s translation). See also my Hebrew commentary, 2d edition, p. 547, that Ramban may also refer here to Rabbeinu Zerachyah Halevi, who was of a similar opinion.) have said that this light was created in front of the Holy One, blessed be He, that is to say, in the west, (In accordance with the opinion of Rabbi Abahu who says, “The Divine Presence is in the West” (Baba Bathra 25a).) and He immediately caused it to disappear for the period of the night, and afterwards it gave light for the period of the day. This is the reason for the verse, And there was evening and there was morning, since the night came first and afterwards the day, and both of them came after the existence of the light. But this is not correct at all, for in this way they might add a short day to the six days of creation. (Since night and day were after the creation of light, and light was created at the time of sunset, it follows that there was a short day (that is, light without darkness) preceding the first day. Thus a short day is added to the six days of creation.) It is possible, however, to say that the light was created in front of Him, blessed be He, but did not extend over the four elements mentioned [in the second verse, as explained above] and then He divided between it and the darkness by assigning to each a certain period. Light now remained before Him for the length of night, and then in the morning, He caused the light to shine upon the elements. In this way night preceded day. It is further possible that we should say that when the heavens and the earth came forth from nought into existence, as mentioned in the first verse, time came into being, for although our time consisting of minutes and hours is measured in light and darkness, yet from the moment some substance came into existence time was already part of it. If so, after the heavens and the earth were created they so remained for the length of a night without light. Then He said, ‘Let there be light,’ and there was light, and He decreed that it remain the same period as the first, and that after that it be absent from the elements. Thus, there was evening, and there was morning.
מן הבקר עד הערב FROM MORNING UNTO EVENING — Is it really possible to say so — that Moses sat the whole day long? But the explanation is that any judge who gives a rightful decision as truth demands it, even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became co-partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (cf. Mekhilta; Shabbat 10a).
כי בשש משה [AND WHEN THE PEOPLE SAW] THAT MOSES DELAYED LONG — Understand (בשש as the Targum does, as an expression denoting “lateness”.. Similar are: (Judges 5:28) “[Why is] his chariot so long (בשש) [in coming]?”; (Judges 3:25) “And they waited until it was late (עד בוש)”. For when Moses ascended the mountain he said to them (to the Israelites): at the end of a period of forty days (i. e. on the fortieth day) I shall return during the first six hours of the day (before noon). They thought that the day on which he ascended the mountain (the seventh of Sivan) was to be included in this number (thus — Sivan having 30 days — he was expected back before noon on the sixteenth of Tammuz). In fact, however, he had said to them “after forty days” meaning complete days — forty days, each day together with its night that precedes it — (as is the customary Jewish reckoning; cf. Genesis 1:5: ויהי ערב ויהי בקר). Now, as regards the day of this ascent, its night was not part of it that it can be reckoned as a complete day, for he ascended on the seventh of Sivan early in the morning (cf. Rashi on Exodus 19:3); it follows therefore that the fortieth day really fell on the seventeenth of Tammuz and not as the people had believed on the sixteenth. On the sixteenth of Tammuz Satan came and threw the world into confusion, giving it the appearance of darkness, gloom and disorder that people should say: “Surely Moses is dead, and that is why confusion has come into the world!” He said to them, “Yes, Moses is dead, for six hours (noon) has already come (בשש = בא שש) and he has not returned etc.” — as is related in Treatise Shabbat 89a (cf. Rashi and Tosafot there and Tosafot on Bava Kamma 82a ד"ה כדי). One cannot, however, say that they erred only on account of it being a cloudy day, their mistake consisting in not being able to distinguish between forenoon and afternoon, and that thus they were correct in their supposition that he was to return on the sixteenth of Tammuz; for this assumes that he really returned on the day when they made the calf, but that they were under the impression that noon was past — for, as a matter of fact, Moses did not come down until the following day (the day after they had made the calf), for it is said (v. 6) “And they rose up early in the morrow, and brought up burnt offerings”— and only after wards the Lord said to Moses (v. 7) “Go, go down; for thy people … have corrupted themselves”.
והקריב AND HE WILL BRING them אליו UNTO HIM. The Targum proves that this is so (i.e. that Scripture alludes to two different matters), for it renders the first phrase by “He will bring near to Him”, and the second by “He will bring near to His service”. — A Midrashic explanation of the word בקר (instead of the more usual מחר) is the following: Moses said to him (Korah): “The Holy One, blessed be He, has assigned bounds in His world; can you, perhaps, change the morning into evening? Just as little, will you be able to make this (Aaron’s appointment as High Priest) of none effect, — as indeed it states, (Genesis 1:5) “and it was evening and it was morning… (Genesis 1:4) “and God separated (ויבדל) [light from darkness]”; and in the same sense (that the separation should be of a permanent character) it states, (I Chronicles 23:13) “and Aaron was separated (ויבדל) that he should be sanctified [as most holy … to minister unto him]” (Midrash Tanchuma, Korach 5).
As the sun, the moon, and the stars. Meaning, “like the day.” Although the moon and stars do not reign during the day, it is not called a “day” without including the night with it, as it is written (Bereishis 1:5), “And it was evening, and it was morning, [it was] day one.” If so, it is fine that the verse says [according to Rashi’s explanation] “like the day” [and then mentions the stars]. (In the name of Maharitz). The phrase לרוב (as numerous) means: In the future, you will also be as numerous as the stars. Now, however, you are eternal like them (the sun, moon and the stars), but you are not as numerous as them (Re”m).
Who distinguishes between the sacred and the ordinary: “Between light and darkness,” should appear before, “Between sacred and ordinary,” in the Havdalah blessing. For in the six days of creation is the basis of Havdalah, the distinction “Between light and darkness,” comes first. Thus, it is written on the first day, “God distinguished between the light and the darkness.” (Gen:1:5) The distinction between the sacred and the ordinary did not occur until Sunday, after Sabbath. Further, it doesn't make sense to say, “Between Israel and the nations,” first and then, “Between the seventh day and the other six days of creation” since God distinguishes between the six days of creation before God separated Israel from the nations. What is more, it has already been said, God distinguishes “Between holy and ordinary!” Now we will answer these questions based on the simple meaning of the text (peshat). (There were four levels of interpretation of scripture and the Jewish tradition often referred to as Pardes: Peshat, Remez, Drash and Sod. Peshat is one of four classical methods of Jewish biblical exegesis used by rabbis and Jewish bible scholars in reading the Hebrew Bible... It is the first of the four exegetical methods known together as PaRDeS. While Peshat is commonly defined as referring to the surface or literal (direct) meaning of a text, numerous scholars and rabbis have debated this for centuries, giving Peshat many uses and definitions. (Wikipedia, Peshat)) The sages in Midrash Shachar Tov, (Another name for Midrash Tehillim) Psalm 92, state that the first Sabbath after creation was as bright as the day until it became dark at the end of the Sabbath. Now, “between light and darkness,” is not addressing the six days of creation before the first human being was created but rather it is addressing the time from the creation of the first human being on earth. There was no darkness on the sixth day until the end of Shabbat (Motzi Shabbat). Therefore, human beings could not recite a blessing distinguishing between darkness and light until the conclusion of the first Sabbath. On the Saturday night, there were two havdalot (distinctions); one was between the holy and the ordinary, and one was between light and darkness. The sages placed, “Between holy and ordinary,” first, since it is for this reason that we recite the Havdalah blessing. Also in this way we would know that in the first Sabbath after creation there was only light and at sundown Saturday night (darkness and ordinary nature of the new week) occurred at once. Between Israel and the nations, refers to the generation of Babel since all the righteous souls came from the same storehouse until them but once God separated the seventh day from the other days of creation, God did so for the sake of the “additional soul” (Neshama Yetera) which would be given to Israel on the Sabbath. For our forefathers who observed the Torah and the Sabbath, a pure soul would come to them each week. That is why, “Between Israel and the nations' comes first. Between the seventh day (and the six days of creation) afterwards which has to do with the additional soul which came to each Jew on the Sabbath. From the time Abraham, our father, was circumcised they (Abraham Isaac and Jacob…..) had the status of an Israelite, as Rambam and others wrote. Before this the generation of the separation is alluded to by the expression “Between Israel and the nations,” as has been said.
Explanation: The Lord called the light “day,” i. e., the light of cleaving and holiness that we attain from God. This is the “governance of the day.” He called the darkness “night,” i. e., the forces of separation that separate us from His light. This is “the governance of the night” [see Genesis 1:5, 16]. Therefore, we sleep at night, which is one-sixtieth of death [see Berakhot 57b], which is [under] the governance of the Sitra Aḥara. Due to these two [categories of] governance, we are unable cleave to Him constantly, because we stop cleaving to Him due to the force of the governance of the night, which always returns over us and bars us from His service.
Chap. 2 ends on a note that looks forward and backward simultaneously. The fourfold “God” plus verb (vv.24–25) echo the same structure at Creation’s first day (Gen. 1:3–5), and suggest that he puts his concern for the people of Israel on a par with his concern for creation of light (connoting “good” in folklore). In addition, the four verbs used here play a prominent role in the entire Deliverance Narrative, as Isbell has shown.
We conclude that, “The days of your life,” means to mention it during the day... By adding “All,” the verse includes the obligation to mention it at night as well. The Sages did not agree with this interpretation since they thought of the night as a continuation of the day, as in the verse, “There was evening and there was morning, one day.” (Gen. 1:5) If so, then ‘night’ is included in the word ‘day,’ and all twenty four hours are called “day.” Therefore, we learn something different from the verse that states that we are obligated to recite the passage dealing with fringes. The Sages interpret this verse as follows: “The days of your life” means in this world, the world of exile, and the word “All” comes to include Messianic times, for even in that time mentioning the Exodus will not be removed from our lips.
The Constitution of the World, and the Disposition of the Elements. 1. IN THE beginning God created the heaven and the earth; but when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light; and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day; and he named the beginning of light and the time of rest, The Evening and The Morning; and this was indeed the first day: but Moses said it was one day,—the cause of which I am able to give even now; but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time. After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts; and he determined it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain and for affording the advantage of dews. On the third day he appointed dry land to appear, with the sea itself round about it; and on this very same day he made the plants and the seeds to spring out of the earth. On the fourth day he adorned the heaven with the sun, the moon, and the other stars, and appointed them their motions and courses, that the vicissitudes of the seasons might be clearly signified. And on the fifth day he produced the living creatures, both those that swim and those that fly, the former in the sea, the latter in the air: he also sorted them as to society and mixture, for procreation, and that their kinds might increase and multiply. On the sixth day he created the four-footed beasts, and made them male and female: on the same day he also formed man. Accordingly Moses says, That in just six days the world and all that is therein was made; and that the seventh day was a rest, and a release from the labour of such operations;—whence it is that we celebrate a rest from our labours on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.
According to Philo, it is not explicitly stated "the way of God," but rather "his way," since this refers to the degradation of humanity, the name of God is not mentioned in the text. This is his method in several places, where the Lord does not mention His name regarding evil, and He does not share His name on punishments and curses, as stated in "On the Confusion of Tongues" and "On Migration and Encounter". Even though Philo has a few instances where God punishes directly and not through an agent, as seen in "On the Life of Moses" I, 97 and Exodus 12:23, and in the response to Exodus I, 23, and as mentioned earlier in Genesis 3:22, and the commentary on Genesis I, 55, this method is really like the method of Rabbi Yochanan: "Rabbi Eliezer ben Pedat said in the name of Rabbi Yochanan, the name of God is not mentioned regarding evil, only regarding good. Know that this is so, when God created light and darkness and called them names, He mentioned His name regarding light and did not mention His name regarding darkness, as it is said (Genesis 1:5), "And God called the light Day, and the darkness He called Night." Similarly, when He created Adam and Eve, He mentioned His name on them." As it is said (Genesis 48:16), "And may God bless them," and when he cursed them, he did not mention His name upon them, etc. The Holy One, blessed be He, did not wish to perform the evil Himself, but rather through an angel (Talmud Bavli, Tazria 12). See also Genesis 19:12-13; Exodus 12:23 and in the commentary of Rabbi Hayyim ben Attar. "From this we learn that the Torah's ways are ways of pleasantness and all its paths are peace. Therefore, the Holy One, blessed be He, will bring punishment without mentioning His name. Similarly, when it says 'and He destroyed all living things,' it does not say 'and God destroyed all living things'" (Rabbi Hayyim ben Attar, Genesis 7:11). Further examples can be found in his commentary.
[165] Then he mentions cold and heat, summer and spring, the seasons of the year, as being separated by the same divider, equality (Gen. 8:22). Again the three days before the sun’s creation are equal in number to the three which followed it (Gen. 1:5 ff.), the whole six being divided by equality to express time and eternity. For God dedicated the three before the sun to eternity, and the three after it to time, which is a copy of eternity.
On the topic of one who forgot to pray and seeks to compensate for the prayer that he missed, a dilemma was raised before them in the study hall: One who erred and did not recite the afternoon prayer, what is the ruling? May he recite in the evening prayer two Amida prayers? The Gemara articulates the sides of the dilemma: If you say that one who erred and did not pray the evening prayer prays in the morning prayer two Amida prayers, perhaps that is because the evening and the morning are both part of one day, as it is written: “And there was evening and there was morning, one day” (Genesis 1:5); the evening and the following morning constitute a single unit. But here, in the case under discussion, perhaps prayer is in place of sacrifice. Since in the case of sacrifice we say, since its day passed, its sacrifice is invalid and there is no way to compensate for the missed opportunity, the same should be true for prayer. Or, perhaps, since prayer is supplication, any time that one wishes, he may continue to pray?
However, there is another possible explanation for why the mishna opens with the evening Shema rather than with the morning Shema. If you wish, you could say instead that the tanna derives the precedence of the evening Shema from the order of the creation of the world. As it is written in the story of creation: “And there was evening, and there was morning, one day” (Genesis 1:5). According to this verse, day begins with the evening and not the morning. For both of these reasons it was appropriate to open the discussion of the laws of the recitation of Shema with the evening Shema.
All of these are derived from the Torah: Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” (Genesis 1:1). Tohu and vohu, as it is written: “And the earth was unformed and void [tohu vavohu]” (Genesis 1:2). Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” (Genesis 1:2); light, as it is written: “And God said: Let there be light” (Genesis 1:3). Wind and water, as it is written: “And the wind of God hovered over the face of the waters” (Genesis 1:2). The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” (Genesis 1:5).
MISHNA: With regard to the phrase “one day” that is stated with regard to the prohibition against slaughtering an animal itself and its offspring, the day follows the night. Therefore, one may slaughter an animal during the day and slaughter its offspring that night, but one may not slaughter an animal at night and slaughter its offspring the following day. Rabbi Shimon ben Zoma derived this by means of a verbal analogy. It is stated in the act of Creation: “One day” (Genesis 1:5), and it is stated with regard to the slaughter of an animal itself and its offspring: “One day” (Leviticus 22:28). Just as concerning the phrase “one day” that is stated in the act of Creation, the day follows the night, so too concerning the phrase “one day” that is stated with regard to the slaughter of an animal itself and its offspring, the day follows the night.
“Also, one does not recite the benediction over a lamp unless one has profited from its light. (Quote from the Mishnah.) ” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness. (In imitatio Dei, one should not make Havdalah until he saw the light and that it is useful. The same paragraph is found in Bereshit rabba3(7) in slightly more explicit language.) ”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself (That this is the light of the Shekhinah.) . But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals (Greek (sing.) στρατηγός.) ; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left (In Bereshit rabba: “From the moment that they were created, He is making peace.”) , it made peace between them.
(Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh).) Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination (Ps. 104.19.) . Because the sun knows its destination, He made the moon for festive times (Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.) . Rebbi Berekhiah said, it is written (Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.) : They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it (This implies that the time of sunset on the first of Nisan must already be part of the new month.) . This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be (Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays.) , by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day (Gen. 1:5. Without the preceding evening the day is not complete and is not counted.) . Rebbi Simeon ben Laqish said, the month (Ex. 12:2. Since “month” is written defective, it may be read “new”.) , until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one (The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.) . Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night (The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.) . Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.
The Gemara cites additional verses where vayhi is not indicative of impending grief: But isn’t it written: “And it came to pass [vayhi] in the four hundred and eightieth year” (I Kings 6:1), which discusses the joyous occasion of the building of the Temple? And furthermore, isn’t it written: “And it came to pass [vayhi] when Jacob saw Rachel” (Genesis 29:10), which was a momentous occasion? And isn’t it written: “And it was [vayhi] evening, and it was [vayhi] morning, one day” (Genesis 1:5)? And isn’t there the second day of Creation, and isn’t there the third day, where the term vayhi is used? And aren’t there many verses in the Bible in which the term vayhi appears and no grief ensues? Apparently, the proposed principle is incorrect.
After citing several verses where vayhi portends grief, the Gemara mentions a number of verses that seem to indicate otherwise. But isn’t it written: “And it came to pass [vayhi] on the eighth day” (Leviticus 9:1), which was the day of the dedication of the Tabernacle? And it is taught in a baraita with regard to that day: On that day there was joy before the Holy One, Blessed be He, similar to the joy that existed on the day on which the heavens and earth were created. The Gemara cites a verbal analogy in support of this statement. It is written here, with regard to the dedication of the Tabernacle: “And it came to pass [vayhi] on the eighth day,” and it is written there, in the Creation story: “And it was [vayhi] evening, and it was morning, one day” (Genesis 1:5). This indicates that there was joy on the eighth day, when the Tabernacle was dedicated, similar to the joy that existed on the day the world was created. Apparently, the term vayhi is not necessarily a portent of grief.
§ The mishna concludes: And with regard to all these things, if one did them after daybreak they are valid. The Gemara asks: From where is this matter derived, that from daybreak it is already considered daytime? Rava said: As the verse states: “And God called the light [or] day” (Genesis 1:5), meaning: To that which was becoming lighter and lighter he called day. The Hebrew word or is not to be understood in its usual sense of light, but as a verbal noun: that which is becoming lighter and lighter. It teaches that as soon as light begins to appear in the sky it is called daytime.
The Gemara raises a difficulty with this interpretation: However, if it is so that Rava’s interpretation of this phrase is correct, the following phrase: “And the darkness [ḥoshekh] He called night” (Genesis 1:5), should be interpreted in a similar fashion: That which was becoming darker and darker He called night, so that immediately after sunset it would be considered nighttime. But don’t we maintain that until the stars come out it is not nighttime? We are forced to say that ḥoshekh literally means darkness, and similarly, or in the first part of the verse literally means light.
Rava said to him: I have not heard a solution for this problem from my teachers. However, with regard to a similar problem I heard a solution from them, as we learned in a mishna (Ta’anit 26a): On Sunday, the non-priestly watches would read two paragraphs from the Torah: “In the beginning” (Genesis 1:1–5) and “Let there be a firmament” (Genesis 1:6–8). And it is taught in that regard that the paragraph “In the beginning” was read by two readers and the paragraph “Let there be a firmament” by one reader.
The Gemara asks: Also with regard to days, isn’t it written: “And there was evening and there was morning, one day” (Genesis 1:5), which indicates that each day is a separate unit? Consequently, one who vows to be a nazirite: From here until such and such a place, should be considered to have accepted upon himself distinct terms of naziriteship corresponding to the number of days it takes to travel to the designated destination.
The Gemara raises an objection: “And God called the or Day, and the darkness He called Night” (Genesis 1:5). Apparently, or is day. The Gemara rejects this proof as well. This is what the verse is saying: God called the advancing light Day. As stated previously, the word or can also be a verb; in this context, God called the beginning of that which eventually brightens, Day. The Gemara challenges this explanation: However, if that is so, the continuation of the verse, “and the darkness He called Night,” should be understood to mean: He called the advancing darkness Night, even before it is actually dark. However, this cannot be the correct interpretation of the verse, as we maintain it is day until the emergence of the stars. Since the stars emerge only after the sky begins to darken, the advancing evening cannot be defined as part of the night.
Rabbi Yoḥanan said: The day of the ingathering of exiles is as great as the day on which heaven and earth were created. This is derived by means of a verbal analogy between the word day in these two contexts, as it is stated concerning the ingathering of exiles: “And the children of Judea and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up out of the land; for great shall be the day of Jezreel” (Hosea 2:2), and it is written in the narrative of Creation: “And there was evening and there was morning, one day” (Genesis 1:5).
Speaking of judgment, the Gemara relates that Rav Ami and Rav Asi would sit and study between the pillars beneath the study hall. And each and every hour they would knock on the bolt of the door and say: If there is someone who has a case that requires judgment, let him enter and come before us. The Gemara also relates that Rav Ḥisda and Rabba bar Rav Huna would sit in judgment all day and their hearts would grow weak from hunger. Therefore, Rav Ḥiyya bar Rav from Difti taught them a baraita with regard to the verse: “And it was the next day and Moses sat to judge the people and the people stood over Moses from the morning until the evening” (Exodus 18:13). Does it enter your mind that Moses would sit and judge all day long? If so, when was his Torah study accomplished? Rather, surely the verse is coming to tell you: Any judge who judges a true judgment truthfully, even if he sits in judgment only one hour, the verse ascribes to him as if he became a partner to the Holy One, Blessed be He, in the act of Creation, as by means of a true judgment he upholds the world (Me’iri). This conclusion is derived by means of a verbal analogy [gezera shava]: It is written here: “And the people stood over Moses from the morning until the evening.” And it is written there, in the act of Creation: “And it was evening and it was morning, one day” (Genesis 1:5). The evening and part of the morning are considered a whole day. With regard to this issue as well, it is sufficient for the judges to sit in judgment for only part of the day and there is no need for them to starve themselves by sitting in judgment all day.
Next day, Moses sat as magistrate among the people, while the people stood about Moses from morning until evening.
God saw that the light was good, and God separated the light from the darkness.
Elohim called the light day, and the darkness He called night. It became evening and it became morning, one day.
And Allah named the time of the light "Daylight", and the time of darkness, He named "Night"; and then it went from the nighttime to daylight. Day one.
And it was evening, and it was morning, in the order of the work of the creation, (or of the beginning) the First Day.
And the Lord called the light Day; and He made it that the inhabiters of the world might labour by it: and the darkness called He night; and He made it that in it the creatures might have rest. And it was evening, and it was morning, the First Day.
And God called the light day, and to the dark he called night, and it was day and night; the first day of the Genesis order.
| וַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם׃ | 6 P | God said, “Let there be an expanse in the midst of the water, that it may separate water from water.” |
He therefore has to be a scholar and a saint. These two qualities are the aspects of “an angel of the God of Hosts.” This that he is a scholar corresponds to the aspect of “angel,” which is Metat. As is written, “God said, ‘Let there be a firmament… to divide between water and water’” (Genesis 1:6) —this is Metat. He corresponds to the Mishnah, which separates between clear waters and sullied waters, between impure and pure, between forbidden and permitted, etc. (Tikkuney Zohar 30, p.83a). And he has to resemble his Maker, being a saint through his good deeds; the aspect of “the God of Hosts.”
4D. This is the concept of the nine vowel points, the nine firmaments. The vowel points correspond to firmaments, which are the aspect of barriers. A barrier is like a firmament, which is a curtain that separates and screens out a person and keeps him from the thing. As it is written (Genesis 1:6), “Let there be a firmament… and let it divide”—the firmament is a barrier that separates and divides between the desirer and the desired objective. This is why the earth, too, is called RaKiA (firmament), as it is written (Psalms 136:6), “l’RoKA (to spread out) the earth upon the waters.” For the earth, too, is an area that divides and separates. The nine vowel points are therefore the aspect of the nine firmaments, because the vowel points are made through desire, and desire comes primarily from the barrier, which is the aspect of a firmament, as explained.
And Korach took (Numbers 16:1) the targum is "and he separated himself". It seems to me that we need to first explain the verse "and there be a partition between the waters etc" (Genesis 1:6). Behold, one needs to understand about the fact that when the Holy Blessed One created the world there would be tzadikim and evil people. Isn't it true that the Holy Blessed name has no desire for evil people? And yet, due to "there is no tzadik in the earth [that does good and does not sin]" (Eccl. 7:20) and so that there will be no accuser for the tzadik, because the tzadik needs to fix the worlds, which is a subtle and spiritual work, then through evil people the righteousness of the tzadik is recognized and seen. This is according to what King Solomon PBUH wrote "as the advantage etc the advantage of the wise against the fool" (not a precise quote, but see Eccl. 2:13). And the explanation of the commentators is that just as through darkness one recognizes light, so too through a fool one recognizes the advantage of the wisdom for the wise. And when the accuser sees the evil of the evil people in contrast with the righteousness of the tzadik, because the tzadik chooses life using the freedom of choice given by the Holy Blessed Name, then the accuser shuts their mouth against accusing even more the tzadik. And this is the explanation for "there be a divider between the waters" - meaning, the tzadik is called raki'a 'divider' because of the subtlety and the spirituality. That word comes from "and they beat out וַֽיְרַקְּעוּ the sheets of gold" (Ex. 39:3) - meaning, that a tzadik should have the strength to fix, through the holy Torah, which is called 'water'. "and it will separate between water and water" meaning, if so, there is a necessity of there being a divider between waters, and this is that a person will be a tzadik, and it is also given into someone's hand the choice of being the opposite, God forbid. And even such a person still has a part in Torah, as they said "the empty ones among you are filled with mitzvot like a pomegranate is full with seeds" (Brachot 57a). And when the accuser sees the difference between the tzadik and the evil person, the accuser is not able to accuse anymore, and so the tzadik is free to do their work, as we explained.
It is written in the Midrash Rabbah (Bereshit, 4): “And God made the firmament in the midst of the waters” (Bereshit 1:7). This is one of the verses where Ben Zoma’s (Ben Zoma was considered to be one of the greatest interpreters of the Torah of his day (2nd century, CE). He was one of the four sages who “entered the Orchard” of mystical experience. The other three being Ben Azzai, Elisha ben Abuya, and R. Akiva. Due to the intense nature of the experience, Ben Zoma went mad, Ben Azzai died, and Elisha ben Abuya became a heretic and was subsquently known as Acher – “Other.” Only R. Akiva entered and departed in peace.) explanation shook the world and perplexed the sages. (The following passage from the tractate Hagiga (15a) describes the incident: Our Rabbis taught: Once Rabbi Yehoshua ben Hananiya was standing on a step on the Temple Mount, and Ben Zoma saw him and did not stand up before him. So Rabbi Yehoshua said to him, “What are you contemplating, Ben Zoma?” He replied, “I was gazing between the upper and the lower waters, and there is only three fingerbreadths between them, for it is said (Bereshit 1:6), And the spirit of God hovered over the face of the waters - like a dove which hovers over her young without touching them.” Thereupon Rabbi Yehoshua said to his students, “Ben Zoma is still outside.” See now, when was it that ‘the spirit of God hovered over the face of the water? It was on the first day of Creation. But the division took place on the second day, for it is written: And let it divide the waters from the waters!’ And what is the size of the division? Rabbi Akha ben Yaakov said, “a hair’s breadth.” According to R. Gershon Hanokh, Ben Zoma was attributing the division between G-d and creation to the very roots of reality – to the first day of creation. However, as Rabbi Yehoshua pointed out, the division between G-d and creation only occurred on the second day, with the creation of the firmament. And even in those terms, Ben Zoma was still wrong, as he perceived a significant division between the upper and lower worlds (three fingerbreadths), whereas the division is no more than a hair; meaning to say, the division between G-d and creation is extremely slight, and exists only from the human perspective, as explained above. For further discussion of this see Living Waters: The Mei HaShiloach, (Tr. Betzalel Edwards), Parshat Emor, on the verse, “and you shall not do so in your land.”) Wasn’t the creation of the firmament already included in the statement (Tehillim, 33:6), “The heavens were created with God’s word, and the spirit of His breath all their hosts”? (Verse six in the first chapter of Genesis says, “And God said, let there be a firmament.” Verse seven says, “And God made the firmament.” Yet the psalm teaches us, “The heavens were created with God’s word,” meaning, God’s word created the universe immediately. Thus, if the firmament was already created in verse six, why in verse seven does it say, “God made the firmament”? To Ben Zoma, this implied a division between G-d and His actions.) Rashi explains to us that Ben Zoma perplexed the sages by saying that he gazed and saw that the distance between the upper and lower waters was three fingerbreadths. The Midrash goes on to say that it was not long after this that he died. Concerning the creation of the firmament and the division of the waters, the Ramban asked why in verse 6 the Torah says, “Let there be a firmament in the waters,” and then again in verse 7 it says, “And God made the firmament.” Wasn’t the firmament already made in verse 6? (According to Ramban, this is the exact problem that bothered Ben Zoma. It was not only on account of the word, “He made” since on the fourth, fifth, and sixth days it also says, “He made.” Rather, Ben Zoma’s problem was that on other days, immediately after God’s utterance (“let there be”), it is written, “and it was so.” This implies that it came into being immediately after the utterance. Yet on the second day, after it says, “and God said, let there be a firmament,” it goes on to say, “and He made.” (before it says, “and it was so.”) The Ramban suggests that Ben Zoma had some secret interpretation of the verse that he did not want to reveal. (See the Ramban for his own reconciliation of this problem.)) Truly, both explanations are true and one. The mistake of Ben Zoma was that he posited too great a distance between the upper and the lower waters. This is the meaning of the statement, “Ben Zoma glimpsed and died.” (According to the Babylonian Talmud, Ben Zoma went mad, but Ben Azzai died. According to Palestinian Tamud, Ben Zoma died, and Ben Azzai went mad. ) The Mei HaShiloach gives a brief explanation of this. The Gemara (Hagiga, 15b) records Ben Zoma saying, “I was gazing between the upper and the lower waters, and there is only three fingerbreadths between them.” Upon hearing this, Rabbi Yehoshua said to his students, “Ben Zoma is still on the outside.” (Simply explained, this means after his mystical experience, Ben Zoma’s perception became damaged, and the sages of his day felt that they could no longer rely upon him. On a deeper level, R. Yehoshua may have been saying that Ben Zoma perception was outside the realm of unity.) What was the actual distance between the upper and lower waters? “Rabbi Aha ben Yaakov said a hairbreadth. And the Rabbis said the space between the boards of a narrow bridge. Mar Zutra (or maybe Rav Assi) said as the space between two garments spread one over the other; and others say, the space between two cups fitted one over the other.” The subject of the space between the upper waters and the lower waters is hinted at in the matter of the firmament, which alludes to the separation between the upper and lower worlds. The creation of the firmament made a division between the upper and lower worlds, as it is written in the Zohar (Bereshit, 17a): “And God said, let there be an expanse in the midst of the waters.” (Bereshit, 1:6) This is the secret of the rectification, specifically of the separation between the upper and lower waters, in the secret of the left… A conflict that is arrayed as above, (D. Matt’s translation was partially used in this passage. ) which rises and does descend, (Meaning, a conflict exists in this world, similar to the conflict above – i.e. the division between heaven and earth; that is the Talmudic debate between Shammai and Hillel, which was a “makhloket l’shem shamayim” – a dispute for the sake of Heaven, and ultimately reconciled (Pirkei Avot, 5:17), just as the division between heaven and earth will ultimately be reconciled. The opposite is the conflict of Korah, which was a a “makhloket sh’lo l’shem shamayim” – not for the sake of heaven, and thus will not endure. It is similar to the false division perceived by Ben Zoma. ) and which exists on a straight path, is the dispute of Shammai and Hillel. There God separated between the two and reconciled them. Since this was a conflict for the sake of Heaven, the Heavens mediated the conflict, and because of this it endures. (Matt renders, “and upon this conflict the world was established,” based on another version. ) This is akin to the creation of the world. Korah (in his dispute with Moshe) went against the work of creation. He was in dispute with the heavens. He wanted to contradict the words of Torah. In his dispute he was certainly cleaving to hell, and hell clove to him. This secret is written in the book of Adam. The reason for the separation between the upper and lower realms is in order give man the ability to serve God. The division creates darkness and a concealment of the Divine Presence. Man can then serve God through the power of his own free choice. This is as was mentioned above in the Tikkunei Zohar (Tikkun 70) and is mentioned in the Zohar (Tetsave, 184a): Man only serves God from amidst darkness… (G-d’s worship is not complete until it arises out of man’s free will. But in order for many to have free will, he cannot be aware of G-d’s presence. A level of darkness, concealment, or “division” between the upper and lower worlds must exist. ) Therefore God created the “Tree of Doubt” which is the Tree of the Knowledge of Good and Evil. (The Tree of the Knowledge of Good and Evil represents the consciousness that perceives a separation between heaven and earth. When it is used to bring man closer to G-d, it is called a “controversy (i.e. division) for the sake of heaven.” However, when the dualistic perception is taken to its most negative extreme, it posits an unbridgeable gap, which is the root of all irreconcilable controversies, that are “not for the sake of heaven.” ) In this way man can serve God out of this very uncertainty. This is as it is said (ibid.): Light is only that which comes out of darkness. When this side is subdued, the Holy One, blessed be He, ascends above, and His Glory is magnified. (The only true service of God is that which arises from a situation of doubt and confusion.) Indeed, from the downward evolutions and concatenations of the branches of the Tree of Doubt, there eventually arises the phenomenon of the dispute which is not for the sake of Heaven, like the dispute of Korah. (The Radziner is presenting a tremendously novel concept, namely that the root of all earthly conflicts lie in the contradiction between God’s omnipresence and His concealment. Though He is everywhere, as the Torah states, “there is none else besides Him,” yet our normal human perceptions contradict this. Similarly, though God directs everything in the world, we still have free choice to do as we please. Yet, it is the concealment of the Divine that provides us with the ability to freely serve Him. When the Zohar says, “The Heavens mediated this conflict, and thus it endures,” it means that only through God’s illumination can the human mind grasp the reconciliation of these paradoxes. ) This is because the Tree of the Knowledge of Good and Evil also contains separate evil. This is included in the divine utterance of creation, “Let there be a firmament,” – which is separate – and creates a division between the upper and lower realms.
In like manner, on the second day, the attribute of might, which is composed of the other attributes and His will, and so on, was revealed and He created with it the firmament through the Utterance, “Let there be a firmament in the midst of the waters and let it divide the waters from the waters.” (Genesis 1:6.) This [separation of the waters] is the quality of tzimtzum and restraints, to conceal the upper spiritual waters from the lower waters. Through this separation from the upper waters, the lower waters became material. And the attribute of kindness is included in it [might] as “The world is built with Kindness,” (Psalms 89:3.) for all this [the division of the waters] is in order that dry land appear and man upon it to worship G–d. And similarly, each [of the other attributes of the Holy One, blessed is He, was revealed on each subsequent day of creation].
As, for example, through the words of the utterance “Let there be a firmament…” (Genesis 1:6.) the seven heavens and all their celestial hosts were created. As our Sages, of blessed memory, stated, “Shechakim, in which millstones stand and grind manna for the tzaddikim…, Z’vul, in which [the heavenly] Jerusalem and the Holy Temple and the Altar [are built]…, Machon, in which there are the stores of snow and the stores of hail….” (Chagigah 12b.) The heavens as a whole were created and live and exist through the aggregate words of the utterance “Let there be a firmament…,” and each individual created being in the seven heavens was created and lives and exists from some combination of the letters of these words, or their substitutions and transpositions, according to the quality of the life-force of that particular creature.
It is written: “Forever, O L–rd, Your word stands firm in the heavens.” (Psalms 119:89.) The Baal Shem Tov, (Rabbi Yisrael Baal Shem Tov (1698-1760), founder of the Chasidic movement.) of blessed memory, has explained that “Your word” which you uttered, “Let there be a firmament in the midst of the waters…,” (Genesis 1:6.) these very words and letters (I.e., the Divine creating forces which bring everything into existence ex nihilo. See below, ch. 11, for a full explanation of this concept. See also Likkutei Amarim, Part I, chs. 20-22.) stand firmly forever within the firmament of heaven and are forever clothed within all the heavens to give them life, as it is written, “The word of our G–d shall stand firm forever” (Isaiah 40:8.) and “His words live and stand firm forever….” (Cf. Liturgy, Morning Prayer, Blessing after the Shema.) For if the letters were to depart [even] for an instant, G–d forbid, and return to their source, all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all, exactly as before the utterance, “Let there be a firmament.”
And as known what the Baal Shem Tov, of blessed memory, said (See Likkutei Amarim, Part II, ch. 1, and cf. Midrash Tehillim 119:36. (See Hayom Yom, 26 Tishrei.)—See also the anthology Sefer Baal Shem Tov al Hatorah, section Bereishit, par. 48-51.) on the verse (Psalms 119:89.) “Forever, O L–rd, Your word stands firm in the heavens”: The combinations of the letters wherewith the heavens were created, i.e., the fiat “Let there be a firmament…,” (Genesis 1:6; cf. Mayim Rabbim 5636, ch. 20.) stand and remain vested in the Heavens forever, to vivify and sustain them.
We similarly find this [matter] in the six days of creation. The first day is the aspect of the Chessed – Kindness of “Let there be light,” (Genesis 1:3) while the second day is the aspect of the Gevurah – Judgment of “Let there be a firmament,” (Genesis 1:6) as it states in the Zohar, (Zohar I 205a, and Zohar III 94b.) “Each day has its function.”
And from the combinations of the second day, (Genesis 1:6) “Let there be a firmament-Yehiy Rakia-יהי רקיע,” come the aspect of judgment of Malchut, which is the source for the second millennium.
The firmament is a half-sphere filled with the lower waters. "And there was a division between the waters, between the upper waters," which is the upper half-sphere. Regarding the waters, it is a half-sphere, from the lower waters, and the separation itself is what our Sages of blessed memory referred to as "like the interlocking parts of a puzzle." This is what it is. The sky is called "fargod" because it includes the sky called "vilon" and it rolls like a curtain. This is what I heard from behind the fargod. Those who dwell in the air under the stars are subject to their authority, and our sages of blessed memory said that the sky, which was created on the second day, was made of fire above and water below. The philosophers do not know which are the upper waters that are above it. The ones who follow them mistakenly attribute the order of the four elements to "ARaG'M" (earth, air, water, and fire), but the sense testifies that it is "ARaMaG" (air, water, earth, and fire), as I explained in my book. The sky is like a half-sphere hollowed out inside upper waters, as it says in the Beraisa of Samuel, and it reaches down to the lower waters, which is the ocean, as the waters flow to one place, which is the ocean. The celestial spheres move in the sky until they reach the ocean, and then they move in the ocean. It was said in Perek Shirah that at night the sun moves in the ocean, and this sky moves only in the upper waters. The waters on which it moves reach down to the lower waters, where they connect together, and this is what it says, "And there was a separation between the waters and the waters." Our sages of blessed memory said that the sky is like two crowns pressed against each other like two halves of a sphere, with only a little air separating them. This is what they meant when they said that the upper heavens depend on the word of God.
יהי רקיע בתוך המים, “let there be a horizon in the midst of the waters.” The heaven of which the Torah spoke as being part of G-d’s creative activity on the first “day,” had been an enclave within the waters which had covered the entire “universe” at that time. This paragraph therefore is closely associated with the previous one, i.e. to what had happened on the first “day.” The proof of this lies in the sentence that G-d had created heaven and earth, which makes it clear that both had been created on the first “day. (Compare Genesis 2,4, where the Torah refers specifically to the horizon having been created on the same day as heaven and earth).
ויהי מבדיל, “so that it can serve as a separating domain, (between water and water.)” The horizon was supposed to raise itself. In other words, the horizon existed since the first day and had not yet begun to fulfill its function of being an atmosphere between heaven and earth. A different exegesis: the answer to the question which “horizon” the Torah is speaking about in this verse, is that it is the one above the chavot. the highest category of angels in heaven. (Compare Pirkey de Rabbi Eliezer chapter 4 That Rabbi quotes Ezekiel 1,22 as his source)
And it separated: Meaning a screen that separates.
The water from the water: [This] will yet be explained in the next verse.
AND GOD SAID. Saadiah Gaon says things about the firmament that are not so. (Saadiah says that the waters are congealed on the firmament in a manner similar to the albumen of an egg. Saadiah also identifies the firmament with heaven (Krinsky).) The correct interpretation of firmament (raki’a) is something spread out, as in And they did beat (va-yirakke’u) the gold into thin plates (Ex. 39:3); Then did I beat them (erka’em) (II Sam. 22:43); and similarly, And spreadeth them out as a tent to dwell in (Is. 40:22). How precious are the words of he who said that the firmament begins at the point where the sun and the ocean merge. (Reading ketzot ha-shamayim, as in Vat. Ebr. 38, for ketzot ha-shemesh. Cf. Pirke de-Rabbi Eliezer, Chap. III.) The firmament is the air because when the light shone very strongly upon the earth and a wind dried off from the earth, the flame turned into the firmament. (I.E. apparently alludes here to “the light as the medium whereby the chaotic base elements were progressively transformed into their present form” (Levine). Fire was believed to be one of the primeval elements out of which the world was created. I.E. believed that this element “changed and became the raki’a (firmament)” (Cohen).) Similarly (Ps. 104:2 describes the heaven (firmament) as being “stretched out like a curtain,” which agrees with I.E.’s interpretation that the firmament is “something spread out.” Furthermore, Psalm 104, like Gen. 1:6-10, first describes the creation of the sky and then that of the dry land.) the Psalmist states, Who stretchest out the heavens like a curtain; Who layest the beams of Thine upper chambers in the waters (Ps. 104:2 and 3). The Psalmist then makes mention of the clouds and the wind and the establishment of the earth. The latter is above the waters. We thus read, For He hath founded it (the earth) upon the seas (Ps. 24:2), and To Him that spread forth the earth above the waters (Ps. 136:6). Similarly whoever goes to the ocean is said to be going down. (For the earth is above the waters. Cf. Ps. 107:23.) The meaning of (He) That calleth for the waters of the sea, And poureth them out upon the face of the earth (Which implies that the waters are above the earth.) (Amos 5:8) is that God commands the waters of the sea to give birth to clouds, and, afterward, And (He) poureth them out upon the face of the earth.
"Let there be a firmament:" In Chagigah 12a, [it is written,] "Rav said, 'At the time that the Holy One, blessed be He, created the world, it expanded like two bundles of woof, until the Holy One, blessed be He, rebuked it and made it stand in place, as it is written (Job 26:11), "The pillars of the skies tremble, and are astonished by his rebuke."' and this is what was stated by Rabbi Shimon ben Lakish, 'That which is written (Genesis 35:11), "I am the Power, the Omnipotent [Sha-dai, which can be broken down into two words that mean, that enough]," I am the One that said to my world, "Enough!"' and some say [that he said,] 'At the time that the Holy One, blessed be He, created the sea, it expanded and continued, until the Holy One, blessed be He, rebuked it, etc.'" And we should reflect upon what the writer of this statement told us, since [ostensibly, we could simply discard it and say] 'what was, was.' And it appears, that he is coming to advise man, [about] that which we see; that is in his nature to always long for his actions to extend without end and without limit and that everything should be permissible in his eyes; 'everything that he wants, he does;' and if a man relies on his nature, then there will be no boundary and end to the chariot of the lusting of his desire; and anarchy [would seem] good for him, such that there should be no limiting and stop to any action; up until God rebuked us through this Torah, which gives us a boundary and measure to all [our] actions; [to inform us] how far they can extend, according to the divine Will, and up until where is it permitted for [man] to send out the rein of his desire.
And it is a wonder about man, how is it that he did not find it in his intellect to set up a limit and measure for all of his actions - as with the rational commandments and what is similar to them - without divine intervention, since the intellect [should] compel [the rational commandments]. About this [the Torah] said, don't wonder about this desire [that gets in the way of his intellect,] since man acquired his nature from those that gave birth to him. Given that all men are formed from the skies, the land and the sea; since the soul is from the sky and the body is from the earth, which is made like clay, with water, as was explained by Rashi on the verse (Genesis 6:2), "And mist went up from the earth." And from the three of them a man is made complete, since the word, man [eesh] is [made up of] the first letters of earth [erets], sea [yam] and air [shamayim]. And usually, one finds the nature of the parents in the offspring; and so too, man received the nature of his 'parents,' sky, land and sea; since all of them were expanding and continuing without end, until God rebuked them - as that which it stated, "it was continually expanding," is also speaking about the earth, since this is the reason it mentions two bundles. And from then on, this has become the perpetual nature of all who are created from them, since 'like them will be their makers' - that [man] will have the will to expand in all of his actions without end.
And nonetheless, the author of this statement comes to reprove man, to tell [him] that if he acquired their nature that he should have a desire to expand, as mentioned, behold, he should, at least, also acquire from them the good; to stop with the rebuke of God, may He be blessed, just like they stopped at the rebuke of God - in the manner of not going past it even a hair's breadth, so [too] man should stop at the rebuke of God, in the measure and amount in which God limited all actions through this Torah. And this is the intention of the statement in the Yalkut, Parshat Ha'azinu (32:942), "Stare at the sky and earth and at the sea, etc... lest they changed their traits, etc." And this reason was stated by the Sages, of blessed memory, concerning the commandment of fringes (Sotah 17a), "Aquamarine is similar to the sea and the sea is similar to to the sky, etc.," since through the aquamarine, he will remember the sea and the sky, and learn from them to stop at the rebuke of God, not to change the measure [of what God forbids him], as will be explained, with God's help, in Parshat Shelach (Bemidbar 15:38). And that which it doesn't state, "Let there be a firmament and there was a firmament," in the [same] way that it states, "And there was light," is because 'a bad statement is not quickly done;' hence the firmament which teaches division was not done immediately; but the light, which was good for all, was done quickly, and so it immediately states, "And there was light."
And God said, "let there be a firmament, etc.": The explanation [of firmament] is the firmament that God created on the first day; as I have explained on the verse [starting with] "In the beginning," that everything was created together with one statement, but that the work of each thing was not [yet] refined according to its character. Now God said that it should acquire its place in the waters and that this thing would serve to separate between the waters and the waters. And see [my commentary] to the verse after this one.
ויאמר אלוקים יהי רקיע, actually this firmament, horizon, already existed, seeing that it was the atmosphere, the air, just as the Torah speaks in verse 20 of ועוף יעופף על הארץ “and the birds are to fly above the earth,” adding: על פני רקיע השמים “on the face of the firmament spanning the heavens.” What then do the words יהי רקיע mean? They mean that this רקיע should now become something substantial. It should now become capable of sustaining the atmosphere, the air. In other words, this רקיע, which up until this point had been above the waters and had therefore been very wet and weak, impeding the light from above it from properly penetrating to the earth below, should now function constructively. This רקיע did not become “strong” until the earth itself had become dry land, i.e. on the third “day.” Only at that point did the light encounter something solid, i.e. a hard place in the globe so that it condensed into becoming as if frozen due to its proximity to this earth. The רקיע was made on the second “day,” and the words ויאמר אלוקים יקוו המים ותראה היבשה, a directive (verse 9) issued on the third “day,” refers to an existing phenomenon. There are a number of such. This is nothing unusual. This is also the view expressed by Ibn Ezra, who writes in his commentary on verse 9 that “this paragraph is inextricably linked to the one preceding it,” refuting the view that the “horizon” was not created until the second day. But as soon as the wind dried out the earth on the first day the earth became hard enough (dry), and the powerful heat was transformed into what we know as the atmosphere, heat retreating upwards to the region of the “upper” waters. Proof that the atmosphere, רקיע, had already existed before the second day is Genesis 2,1 ביום עשות אלוקים שמים וארץ, “on the day G’d had made heaven and earth.” When something is hidden, not concentrated and its particles have not been defined, it does not yet qualify for the expression בריאה, “something which has been created.” This is what Ibn Ezra wrote, and his comments are perfectly correct.
בתוך המים, as far as this expression is concerned, it was necessary, seeing that the atmosphere itself was a component of the waters, [just as the Jewish people had been part of the Egyptian population prior to the Exodus so that G’d in redeeming them has spoken of taking גוי מקרב גוי, “one nation out of the very midst of the same nation” (Deut. 4,34. Ed.]
ויהי מבדיל בין מים למים, the meaning of these words is similar to the words בין המים אשר מתחת לרקיע ובין המים אשר מעל לרקיע, “between the waters which are below the atmosphere and the waters which are above the atmosphere.” (end of verse 7). These “upper” waters are normally something that exist only as a potential, awaiting the rising of vapours from the lower waters (oceans) i.e. moist air, to transform them into actual water, i.e. rain, as has been explained by the scientists. The “separation” was needed in order for the upper “waters” to retain the ability to be converted into actual waters as they had been prior to the separation. Only in this fashion would it become possible to also irrigate the high mountains on the surface of the earth. Personally, I am perplexed by what Maimonides wrote in his Moreh, page 235 of Rabbi Kapach’s edition, He compared the separation described here to the separation that G’d had made between light and darkness. How could this be, seeing that here the division is between what is “up,” on top, and what is “down,” below. The division was not a natural division, separation, such as that between light and darkness. How could Maimonides describe “this” division as טבעי, i.e. in the very nature of things? Still, the fact remains that Maimonides is correct, and he has enlightened us who had been walking in darkness, just as he has enlightened us concerning many other things. It is worthwhile to examine what our sages of old have written on this and how their understanding agrees with the result of the researches of the scientists in our time. (14th century) We read in Bereshit Rabbah 4,2 (a comment attributed by different scholars to two different authors) “at the time G’d said: “let there be an atmosphere within the waters,” the innermost drop of water froze (congealed) becoming what are known as the “lower” regions of heaven, as opposed to שמי השמים, the name by which the “upper” celestial regions are known. Rav says that whereas on the first day the heavens were in a wet, fluid state, they congealed on the second day. The words: יהי רקיע are a directive for this atmosphere to become strong; [to assume firm contours. Ed.] Rabbi Yuda in the name of Rabbi Seymon says that these words mean: יעשה מטלית לרקיע, “let the heaven be equipped with a cover.” The word is used in the same sense as in Exodus 39,3 וירקעו את פחי הזהב, “they beat the gold plates into thin plates.” Rabbi Chaninah said that a fire issued forth from above and lapped up the wet parts of the Rakia, thereby solidifying the remainder. When Rabbi Yochanan encountered the verse ברוחו שמים שפרה in Job 26,13, “By His spirit the heavens were calmed,” he used to say that Rabbi Chaninah had interpreted our verse correctly. Rabbi Yudan, son of Rabbi Shimon, would say that a fire issued forth from the upper regions and dried out the moisture of the Rakia by means of its heat. Rabbi Tanchuma (Bereshit Rabbah 4,3) said if the Torah had written the words ובין המים אשר על הרקיע, I would have said that the reference was to the substance of the rakia. Seeing that the Torah wrote אשר מעל לרקיע, this refers to the “upper waters” which had been suspended there by a Divine directive. Rabbi Acha added that the “fruit,” i.e. derivatives of the upper waters are the rains which earth receives from these regions. The sages said also that that the upper waters did not separate voluntarily from the lower waters but that they cried. We know this from Job 28,11 מבכי נהרות חבש indicating that the rain descends in droplets, similar to tears. All of this basically conforms to what we have written earlier. The sages (Bereshit Rabbah 4,5) said also that the rakia is comparable to a pool which is covered with a ceiling. Due to the evaporation of the waters in the pool rising, the ceiling appears to break out in perspiration, releasing heavy drops of moisture. These drops of moisture are not salty (as the ocean water below), and they do not mix with the ocean water. This mysterious phenomenon is what is referred to in Pirkey de Rabbi Eliezer chapter 4 where we are told that in answer to the question which rakia was created on the second day? Rabbi Eliezer says that it was the rakia which is above the chayot [a category of certain angels and their habitat Ed.] seeing that we read in Ezekiel 1,22 ודמות על ראשי החיה רקיע, and there was a likeness above the chayoh resembling the rakia.” These “chayot” are not physical, do not possess a body.
LET THERE BE A FIRMAMENT. G-d now said that the substance which had come into being first — that which He created from nought — should be a firmament, stretched as a tent in the midst of the waters, separating between waters and waters. It is possible that this is what the Rabbis intended by their saying, (Bereshith Rabbah 4:1.) “Rav said, ‘The heavens were in a fluid form on the first day, and on the second day they solidified.’ Rav thus said, ‘Let there be a firmament means let the firmament become strong.’ Rabbi Yehudah the son of Rabbi Shimon said, ‘Let the firmament become like a plate, just as you say in the verse, And they did beat — [vayerak’u contains the same root as raki’a, firmament] — the gold into thin plates.’” (Exodus 39:3.)
IN THE MIDST OF THE WATERS. This means in the center of the waters, between the higher waters and the lower waters. For there is the same distance between the firmament and the waters upon the earth as between the higher waters and the firmament. Thus you may infer that the upper waters are suspended in space by the command of G-d. Thus it is explained in Bereshith Rabbah (4:2.) and in Rashi’s commentary. This is part of the process of creation [which those who know it are obliged to conceal]; so do not expect me to write anything about it, as the subject is one of the mysteries of the Torah, and the verses in their plain meaning do not require such an interpretation since Scripture itself did not go into it at length, and to give the interpretation is forbidden even to those who know it, and so much the more to us.
ויאמר אלוקים יהי רקיע, after the first day had been concluded with its morning, G’d issued a new directive.
רקיע, the word (noun) is a participle describing a creature such as עשיר which means the same as מעושר, “someone who has been equipped with wealth,” or the word חסיד, used to describe a pious individual. This noun is also a derivative from the word חסד, loving kindness, i.e. a חסיד is a creature equipped with this attribute of loving G’d. Now the universe was to be equipped with a horizon. Seeing that from the earth until the highest regions of the heaven there was an unbroken region filled with water, G’d now separated these waters in the “middle,” by making this firmament, expanse of atmosphere we call horizon. This רקיע appears as if stretched from east to west and from north to south effectively separating the “upper” layers of water from the “lower” ones. Seeing that G’d did not assign any specific function to the waters until the third “day” when He told the waters to congregate in a specific region so that the dry land beneath it should become visible, the expression “it was good,” is not mentioned in connection with the second day. This is compensated for on the third “day,” when this statement “it was good” appears twice in the Torah’s report. It appears after the waters complied with G’d’s directive, and after the earth, i.e. the dry land, produced the vegetation including fruit-bearing trees which G’d had commanded it to produce.
בין מים למים, so that half the waters would remain in the “upper” regions and half in the “lower” regions.
יהי רקיע BE THERE AN EXPANSE — Let the expansion become fixed; for although the heavens were created on the first day, they were still in a fluid form, and they became solidified only on the second day at the dread command (literally, rebuke) of the Holy One, blessed be He, when he said “Let the firmament be stable” (Genesis Rabbah 4:2). It is to this that allusion is made in what is written in (Job 26:11): “The pillars of heaven were trembling” (i. e. they were unstable) — this was during the whole of the first day — and on the second (Job 26:11): “they were astonished at His rebuke”, like a man who stands immovable, amazed at the rebuke of one who terrifies him.
בתוך המים IN THE MIDST OF THE WATERS — In the exact centre of the waters; because there is the same distance between the upper waters and the firmament as there is between the firmament and the waters that are upon the earth. Thus you may infer that they (the upper waters) are suspended in space by the command of the King (Genesis Rabbah 4:3).
Es ist schwer, mit einiger Zuversicht zu bestimmen, was in diesem Verse unter den מים אשר מעל לרקיע zu verstehen wäre. Wohl kennen wir aus dem -תהלים Liede 148.4 die שמי השמים והמים אשר מעל השמים, die dort — wenn wir den Vers recht verstehen — bis an die Grenze einer kaum vom Gedanken zu erreichenden Unermesslich- keit reichen. Es lässt uns dieser Vers zuerst השמים denken, den ganzen die Erde allseitig umgebenden, unermeßlichen Himmelsraum, mit seinen zahllosen uns sichtbaren Sternwelten, und dann diese ganze Unermesslichkeit zu einem Punkte gegen einen andern שמים zusammenschwinden, der also zu ihr sich wie unser Himmel sich zu unserer Erde verhält, und über diesem Himmel der Himmel dann: מים. Allein das Schöpfungswort der göttlichen Lehre kündigt sich uns, wie wir das bereits angedeutet, nicht als eine Offenbarung Dessen an, das geheimnisvoll jenseits unseres irdischen Gesichtskreises liegt, sondern schreitet rasch von dem einen großen Satze, daß das Weltall, שמים וארץ, von Gott erschaffen worden, in das Gebiet unserer Erdwelt ein, um auch dort uns weniger zu sagen: wie dort alles entstanden, sondern: daß alles, die ganze Erden-Mannigfaltigkeit mit ihren Gegensätzen und der sie alle beherrschenden Ordnung, von Gott, ihrem Schöpfer, gebildet, geschieden, gesetzt und geordnet sei. Unsere gegenwärtige Erdwelt, in der wir leben und unsere hieniedige Aufgabe zu lösen haben, uns aus Gott denken und begreifen zu lehren, das ist sichtlich der Zweck der ganzen Schöpfungsgeschichte. Und so dürften wir die מים אשר מעל לרקיע ebenfalls in dem Gesichtskreis unserer Erdwelt zu suchen haben. Himmel und Erde, Licht und Finsternis, Tag und Nacht, das waren die Gegensätze, die uns der erste Tag als von Gott geschaffen und geordnet wies. Wir werden auf einen neuen Gegensatz hingewiesen: auf Wasser unten und Wasser oben. Wasser unten: die in ihrer jetzigen, den Kontinent umspülenden und durchbrechenden Geschieden- heit nicht nur die physische Entwicklung, sondern als Flüsse und Ströme und Meere Völker trennend und bindend, vorzugsweise die geschichtliche Entwickelung der MenschenVölker auf Erden begründen und beherrschen — und Wasser von oben: die ausschließlich der physischen Förderung aller Wesen angehören. Bevor Gott, so lehrt uns sein Wort, Kontinent und Wasser schied und so der Erde das zu jeder irdischen Entwickelung unentbehrliche auflösende Element, מים (rad. מיי verwandt mit מקק, מכך, מגג) entzog, hob er Wasser empor, wölbte allseitig über der Erde das uns sichtbare Himmelsgewölbe רקיע, zu dem auf fortan die Erde ihre Dünste sendet, die als Wolken das Wasser trinken und es aus der Höhe der durstenden Erde und ihren durstenden Geschöpfen spenden. Wie das Licht zuerst allverbreitet die Erde durchdrang und dann erst an Lichtträger gebunden von dem Himmelsgewölbe herab der Erde zustrahlt, so wird auch das Wasser der Erde genommen, um nach Bedürfnis fortan aus der Höhe wieder empfangen zu werden. Nehmende und gebende Gegensätze, das ist das Bild der Entwickelung, in welcher uns das ganze Erdendasein sich darstellt. Schon unsere Weisen, die uns in den ersten Blättern von תענית, insbesondere Fol. 4 und 9, beobachtungsreiche meteorologische Bemerkungen über den Regen und die Wolkenerscheinung hinterlassen, haben uns eben daselbst 9 b. eine Verschiedenheit der Ansicht bewahrt, ob, nach R. Elieser, die ganze Regenbildung durch vom Ozean aufsteigende Wasserverdunstung bewirkt wird: כל העולם כלו ממימי אוקיינום הוא שותה oder nach R. Josug, die durch die aufsteigenden Dünste gebildeten Wolken nur das Mittel sind, um Wasser aus der Höhe für die Erde zu empfangen: כל העולם כולו ממים העליונים הוא שותה אלא מה אני מקים ואד יעלה מן הארץ מלמד שהעננים מתגברים ועולים לרקיע ופותחין פיהן כנוד ומקבלין מי מטר. — Nicht minder zweifelhaft dürfte die eigentliche Bedeutung des רקיע erscheinen. Wäre die Grundbedeutung von רקע allgemein Dehnen, Ausdehnen, und könnte man in רקיע somit die Charakterisierung der Luft, als des luftartig Ausgedehnten im Gegensatz zu dem Dichteren des Wassers und der Erde erblicken, so läge es sehr nahe, רקיע als die Atmosphäre zu begreifen, die den Raum zwischen den Wassern unten und den Wassern oben ausfüllt, an deren unterm Saum das Wasser flutet und bis zu deren oberer Schicht die Dünste, Wolken bildend und Regen vermittelnd, aufsteigen. Die Atmosphäre ruht auf Wasser und trägt Wasser. Allein die Bedeutung "ausdehnen" scheint der Wurzel רקע nur sekundär innezuwohnen. רקע kommt sonst nur vom Plattschlagen, Niederstampfen, Niedertreten einer festen Masse vor. Es heißt also mehr dünnschlagen, wodurch allerdings bei Metallen ein Ausdehnen bewirkt wird. Scheint doch selbst קרקע, wie כרבכ von רכב, den fest- oder plattgetretenen Fußboden, von רקע, zu bedeuten. Demgemäß dürfte רקיע gleichsam die untere Fläche des Himmels bedeuten, die uns als eine Wölbung über der Erde und um die Erde erscheint.
יהי רקיע בתוך המים, let there be טבע, i.e. guidelines, rules governing the function of what is below and what is above the primordial waters. Just as there are such parameters surrounding our world, i.e. the globe we call “earth,” so there should be similar guidelines governing what is below the atmosphere and earth itself. The region in which air exists should become clearly defined. [the gaseous nature of air should not be allowed to escape into all directions of the universe beyond our globe so that creatures on earth would die from the lack of air. In other words, the atmosphere should be “enclosed” whether by gravitational or other forces is immaterial. Ed.] At the same time, air should be given enough space within which “to breathe,” so to speak.
"Let there be a firmament:" The Holy One, blessed be He, wanted to inform Israel that neither the sun nor anything else controls the rain, to bring it down or not to bring it down. Therefore, He told about the existence of the higher waters before the existence of the luminaries. "Firmament (rakiya):" [It is] a body that stretches out like a plate, [as in] the expression, "To the One that stretches out (rokea) the earth over the waters" (Psalms 136:6); "And they flattened (yiraka'au) the gold [into thin plates]" (Exodus 39:3); and [also] "And over the heads of the living creatures there was the likeness of a firmament, like the color of the terrible ice" (Ezekiel 1:22). And here it portrayed the air between the earth and the clouds as a body that extends and separates between the waters on earth and the waters in the clouds, and carries the waters upon it; and by the will of God, the water descends from there to the earth. And it is like it states (Deuteronomy 28:12), "And God will open for you His good storehouse, the heavens, to give the rain of your land in its time;" and in the Curse, when it states (Leviticus 26:19), "And I will give your skies to be like iron," to prevent the descent of water upon them; and so [too] below (Genesis 7:11), "and the windows of the heavens opened." But afterwards, in the time of Yishiyahu, it appears that they knew that there are no storehouses of water above, and that rain waters return above; since behold, he says (Isaiah 55:10), "For just as the rain and the snow come down from the skies, and do not return there except when the earth is satiated;" [which] implies that after it is satiated, it does return to there, see my commentary there. And so [too], Yirmiyahu said in the way of a question, "do the heavens give raindrops?" (Jeremiah 14:22); [which] implies that [the heavens] do not give them by themselves, since they do not have storehouses of water in them. And so [too], they called the vapors that rise up from upon the earth [and become clouds] the name, nissi'im (raised up ones), as [in], "He raises nissi'im from the end of the earth" (Psalms 135:7); "He raised the nissi'im from the end of the earth" (Jeremiah 10:13; 51:16); and so [too], "Nissi'im and wind, but no rain" (Proverbs 25:14). And we do not know from what time this word (nissi'im) became common; as Psalm 135 is not attributed to David and it is not clear that the Book of Proverbs from Chapter 25 is by Shlomo. And in Job, he says (Job 38:22), "Did you come to the storehouses of snow, did you see the storehouses of hail?" - and this is a proof of the antiquity of that book. And since the word, rakiya, is based on the belief in higher waters - "the waters that are above the heavens" (Psalms 148:4) - that the rakiya supports, and that belief became antiquated and forgotten; the word, rakiya, also became antiquated. And [rakiya] is only used to indicate the skies in three [other] places. Two are in Psalms - "and the acts of your hands, does the rakiya proclaim" (Psalms 19:2); "praise Him in the rakiya of His strength" (Psalms 150:1) - since the word remained in poetic use; as it is the custom in all languages for the poets to use antiquated words. And the third place is in Daniel 12:3, "And the enlightened ones will shine like the splendor of the rakiya;" and there also, it is a poetic expression. And so [likewise], in Malachi 3:10, "I will open for you the windows of the heavens," is by way of poetic expression. And we have also found a variant of rakiya referring to the heavens in Job 37:18, "Tarkiya (Did you spread out) the skies with Him;" and this too is a sign of the antiquity of this book. And he finishes [this verse], "they are as strong as a molten mirror," as they carry the weight of many waters. And so [too] did Shlomo say (Proverbs 8:28), "And in His strengthening of the skies above." And behold, the Torah spoke as in the language of people, and stated, "let there be a firmament," according to their thought (that it actually existed). And nonetheless, what was intended does not deviate from being true and solid, and that is that God implanted in the nature of water to rise upwards and to descend afterwards down to the earth. And in the Greek translation attributed to the seventy elders (the Septuagint), rakiya is translated as strauma, [which] is a matter of strength, and so [too] did they translate it afterwords into Latin [as] firmāmenta and this came to them from the use of the root, raka, in Syriac, which denotes strength; and so [too], rakiya in Syriac is strong and hard. And Johannes Clericus says that they translated it thus, because it was the opinion of some of the ancient philosophers that the heavens and air that surround the earth on all sides, prevent it and everything on it from getting detached and crumbling apart; and behold, they cause the earth to stay hard and its parts to remain fastened together. And he explains the expression to be one of hitting and trampling, as in "hit with your hand and stamp (reka) with your foot" (Ezekiel 6:11); "because you hit with your hand and you stamped (rakacha) with your foot" (Ezekiel 25:6); because the heavens are stamping on the earth and stopping its parts from detaching. And all of this is far from the simple meaning of the verses. And nonetheless, [his] words, that the origin of the root, raka, is from stomping and hitting, are plausible. And because something that is hit [becomes] flat and stretched out, the root, raka, is borrowed to indicate stretching out and flatness.
Be solidified. Rashi is answering the question: [“Let there be a רקיע” implies that it was created now.] But was the שמים [which is the רקיע, see v. 8,] not already created earlier? [For it says (1:1), “In the beginning Elohim created the heavens and the earth.” Thus Rashi answers, “Be solidified.”] Although the simple interpretation of verse 1:1 is explained there by Rashi as, “At the beginning of the creating of heaven and earth,” implying that Hashem did not yet create the heavens, this does not mean that the heavens were not created on the first day. Rather, the Torah was starting to recount how heaven and earth were created on the first day.
“Quivered.” ירופפו means they were weak and loose.
Astonished. יתמהו means they were startled and strengthened.
Because the separation... Rashi’s proof is not because it is written, “בתוך the waters” and that בתוך means “in the middle.” For it is written (Shemos 15:19), “Bnei Yisrael walked on dry land בתוך the sea,” and it was not in the middle [of the sea]. Rather, the proof is from what is written: “And let it divide between waters and waters.” Since the canopy is in the midst of the waters, obviously it divides between waters and waters! It must therefore mean that the upper waters are separated from the canopy in the same manner as the lower waters are separated from the canopy. Thus, the canopy is in the middle.
God said: Let there be a firmament in the midst of the water. This was not a geographical division, but a metaphysical one. And let it divide between water and water. The breaking up of the all-encompassing primordial waters was vital to the continuation of Creation. These waters would be confined and transformed into two separate entities, with the firmament separating them from one another.
יהי רקיע, “let there be a horizon” The raw material we referred to earlier as the one called שמים, heaven, would now be stretched over the expanse of the water.
ויעש אלוקים את הרקיע, the term עשייה always denotes the completion of a process, making something fit to perform its purpose without further ado.
“Among the water” [1:6]. The heaven made a separation between the waters above the heaven and the water that is on the earth. There are waters above the heaven like there are on the earth. The waters above the heaven are as high above the heaven as the distance between heaven and earth. The waters above the sky hang in the air by the command of God. (Genesis Rabbah, 4.3.) The waters argued with the waters above heaven and said, why should we remain below on the earth? We also want to be above heaven. The Holy One promised the waters on the earth that no sacrifice will be brought on the altar, unless one has salt with it and the salt comes from the water. (Rashi, Leviticus, 2:13. Bahya and Ramban also cite this concept in the name of Rashi. The midrashic source is not clear according to C.D. Chavel in his edition of Rashi’s commentary.) Concerning each day, the Holy One wrote, “it was good,” but for the second day “it was good” is not written. This is because the creation of the second day was not completed. Therefore it is not written, “it was good” since the waters were not properly created on the second day, but the creation of the water was completed on the third day. (Genesis Rabbah, 4.6.) That is why God said, “it was good” two times, once when the creation of the waters was completed. The second time because the earth was repaired on the third day. Some sages say, “it was good” is not mentioned on the second day because Gehenna was created on the second day. (Genesis Rabbah, 4.6.) Some sages say that discord began on the second day because the waters were in conflict on that day. (Genesis Rabbah, 4.6.) That is why “it was good” is not mentioned on the second day. Nothing good comes from discord. As a result of discord being created on the second day, Gehenna was also created on the second day, because one who engages in discord falls into Gehenna, as happened to Korah. (Numbers, 16:32.) The Talmud writes in [tractate] Baba Bathra chapter, five. Rabbah Bar Bar Hana said: he was once walking in the desert. A merchant came and said to him. I will show you where Korah was swallowed up by the earth. He saw a split in the earth and smoke emerging from it. He took a spear and put some wool on it and placed the spear over the split, and the fire in the split singed it. He heard from the same split someone screaming, Moses is true and his Torah is true and we are false liars. Every thirty days the fires of Gehenna are changed for them so they should endure various troubles and they scream, Moses is true and his Torah is true. (B. Baba Bathra, 74a.) Therefore, every person should be warned about not awakening discord. Some sages also say that one should not begin any new work on Monday because “it was good” was not written concerning Monday. (Ginzberg, Legends of the Jews, 5: 39, believes this to be a medieval tradition.) There was discord every day after Monday. We find discord on the third day when the Holy One ordered that the earth should bring forth a tree that will taste like an apple. The earth did not do this. Instead, the tree was wood and the apple had a different taste. (Genesis Rabbah, 5.9.) On the fourth day the discord was that the moon said, why should the sun shine, since it wanted to shine alone? The Holy One made it and its light smaller. (Genesis Rabbah, 6.3.) The fifth day there was also discord. The wife of Leviathan was killed and pickled in brine for the righteous in the days of the Messiah. (B. Baba Bathra, 74b.) On the sixth day, Adam sinned and was expelled from the Garden of Eden. (Genesis, 3.) Thus, we can see that discord was present from the second day on.
The kind of tolerance G-d displays depends on who He needs to relate to. In the first instance there are the spiritual, completely disembodied beings inhabiting the "upper" world, who are closest to Him. Since these beings by their very nature are close to perfection, tolerating them does not require a major effort on G-d’s part. Also the bodies in outer space whose regular and constant orbit represent service of G-d on a non-stop basis, do not require a great deal of tolerance on the part of G-d. These heavenly bodies, which provide the four basic raw materials for our physical universe, in a sense support this earth. At the time of the garden of Eden being at man's disposal, G-d had a home in the material universe because His spirit was present within man. This was the connection between the worlds above the rakiyah, firmament, and the world "below." Both harbored the Divine spirit. The commandment, "Do not eat from the tree of knowledge of good and evil," meant "do not become engrossed in the material world except to the extent of doing good. Engrossing yourself in evil will make you part of this finite world, make you mortal." Since we have defined mavet, death, as being equal to ra, evil, and chayim, life, as being equal to tov, good, it is quite clear that contact with ra is contact with death (Deut. 30,15, compare our Chapter 7). Breaking this commandment, then, had to result in the Shechinah, G-d’s Presence withdrawing. Shechinah cannot associate with death; since there did not remain any immortal human beings on earth, there was no alternative but to withdraw to a level further removed from earth. At this point, the author describes successive withdrawals of G-d from different planets in outer space as being connected with the individual functions of these planets in our world. Abraham made up for the commandment that Adam had transgressed, by taking upon himself to command his offspring to observe the commandments of the Lord. G-d acknowledged this when He said, "As a result of Abraham having listened to My voice etc." (Genesis 26,5). Isaac repaired the damage done by Cain who had committed murder, when he voluntarily submitted to the command of His Creator, in contrast to Cain who had acted as if there were no judge or judgment in the world. His deed was acknowledged when the angel instructed Abraham, "Do not lay a hand on the lad, do not touch him" (Genesis 22,12). Jacob, who had been able to prevail on all his children to remain loyal to G-d and to proclaim His Unity when they said, "Hear O Israel, the Lord our G-d is One," enabled G-d to return His Presence still closer to earth. Jacob had thus repaired the damage done by Enosh who had been the first to introduce the concept of G-d not being One. When Levi appeared, risking his life to avenge the shame of the rape of his sister Dinah, he repaired the damage done by the generation of the deluge, who had practiced immorality, incest etc. Kehot was the leader of the Jewish people when the latter were forced to commence performing slave labor for the Egyptians. The Jews who had been singled out for this cruel treatment, because they had failed to assimilate to the Egyptians, maintained a profile of being different by keeping their Hebrew names, language, and religion in spite of persecution suffered. This fact enabled G-d to move still closer to earth, as the damage done by the collective insubordination of the generation that built the tower of Babel had now been repaired. Amram in turn repaired the damage done by the people of Sodom, who through lack of concern for their fellow man, had driven the Shechinah still further away. Amram demonstrated his concern for the future of his nation when he responded to the admonition of his daughter not to stop having children, even at the risk of a baby boy being drowned by the Egyptians. When Moses finally made his appearance, and instead of persecuting the just, stood up against terror, injustice, and "might is right," he repaired what Nimrad/Amrafel had destroyed when he made war against the weak who had not provoked him. G-d was thus able to feel at home again on earth since the counterweight to everything the serpent had helped ruin had appeared on earth, and had made its impact. The Talmud Yevamot 112 says that when Israel stood at Mount Sinai, their "filth" departed from them. What is meant is that they reverted to the state of innocence that existed when Adam had just been created. The book of Exodus deserves to be called the book of redemption, since it tells of the redemption of the Jewish people from a cruel and barbaric fate at the hands of a cruel and barbaric nation. Apart from the physical redemption from slavery, the promise of being given the land of Israel with all its abundant natural wealth, would enable the Jewish people to live a life of ease and to be tested if they would indeed prove obedient to G-d, so that He could allow His Presence to dwell amongst them. Moses’ss accomplishment in restoring G-d’s Presence to earth, made him the intermediary between G-d and His people. To be a good intermediary requires that the intermediary himself feels in harmony with the objectives and methods of the one who has made him intermediary. Such rapport can exist either naturally, or in spite of one's natural inclinations. When Moses was shown a kind of wood that sweetens the waters at Marah (Ex. 15,25), our sages are in two minds about the nature of this wood. Some say that it was sweet wood, and that the resultant sweetening of the waters was a natural process. Others maintain that the wood itself was bitter, in which case the transformation of the waters was miraculous (Mechilta Beshalach). We find that G-d employs both kinds of agents as leaders of the Jewish people at different times. Gideon, who abandoned his preoccupation with salvaging his harvest, and who challenged the angel about G-ds apparent abandonment of His people, demonstrated selflessness and lack of concern with his private business to such an extent that the angel could say to him "go forth with this strength of yours and save the Jewish people." (Judges 6,14) He succeeded because he possessed the major ingredient needed for leadership. The reverse may be the case when the emissary of G-d is motivated by a feeling of obedience to G-d, but lacks the characteristics that put him in harmony with the purpose of his Sender. When attacking Amalek, Saul allowed considerations of economic gain to persuade him not to kill the best of the herds; he also displayed pity just when G-d had forbidden pity. This led to tragic results for his dynasty (Samuel I Chapter 15). His downfall can be traced not to lack of basic obedience, but to internal conflict between his own aims and methods, and G-ds aims and methods. Therefore, G-d looked for another man, David, who would be in tune with His objectives heart and soul, and who is held up as a model human being whose inner strivings coincide with G-d’s. When Jerobam is chastised by Achyah (Kings I 14,8-9), the point emphasized is that he failed to be with G-d "like My servant David, who observed My commandments, who followed Me with his whole heart to do only what is right in My eyes." This same David describes his own world outlook in Psalms 139,20 in the following words, "Those who hate You O G-d, I hate, and those who rebel against You, I quarrel with." When the Messiah is described, three characteristics are described as essential (Psalms 72,12-14). "For he will deliver the defenseless man who cries, and the poor who has no helper; he will care for those who have been brought low." "He will redeem their souls from malice and violence, and their blood will be precious to him." Our Parshah tells us that Moses possessed the qualities enumerated in Psalms and that therefore he was the ideal intermediary and saviour for Israel. When Moses, on his first outing to his brethren, saw an Egyptian torture a Jew, he could not stand this and he slew the Egytian. This corresponds to the line, "He will deliver the defenseless man who cries out." On the second day, when he observed injustice being perpetrated among his Jewish brethren, he stood up for the victim, the defenseless, as he did when he helped the daughters of Yitro at the well. In each case he risked his life or safety. Despite his disappointing experiences, he continued to involve himself in other peoples' problems. It is clear then that with the advent of Moses, G-d had found the person who was likely to lead the Jewish people successfully.
Our opening Midrash reflects the same theme. Although all of Israel had contributed in providing the various sections of the tabernacle and its furnishings, when it came to assembling it, the people could not manage, whereas Moses unassisted did manage. The people's contribution then consisted only in preparing the material, providing the basis for the tabernacle's ultimate form, to be erected when it would be ready for use. We find a parallel at the time of the creation of the universe. During six days of creative activity, G-d created all the individual parts and sections of the universe. On the seventh day though, the Torah says "heaven and earth had been completed," this referred only to its constituent parts, not to the whole. Subsequently, "G-d completed on that day," something which follows the statement of "and the heavens and the earth had been completed." Similarly, we find in connection with the completion of the work of the tabernacle "all the work on the tabernacle had been completed," whereas afterwards we read "Moses erected it." Most of this has been explained in chapter four. Midrash Tanchuma points out many parallel expressions employed by the Torah both during creation and during construction of the tabernacle. The common denominator is that the former is a macrocosm whereas the latter is a microcosm designed to mirror the universe. If Moses had been unaware that his face emitted rays, and the fact that he alone could erect the tabernacle is remarkable, it reflects the idea that or with the letter ayin and with the letter aleph can be used interchangeably. The Divine, inner light illuminating the soul of Moses, was visible in the form of his skin giving off a glow, sending out rays.
והיו למאורת ברקיע השמים Let them serve as luminaries in the expanse of the heaven to radiate light – The repetition of the word והיו refers to another change that would come to pass as a result of the diminishing of the moon, creating a new entity, {the light,} (This and other additions in squiggle brackets were made on the basis of the text of Chiddushei HaLevanah printed as an addendum to Machon Chochmas Shlomoh edition of Rambam’s Hilchos Kiddush HaChodesh.) that would exist “in the rakia, the expanse of the heaven.” The rakia constitutes the lower heaven which was created to separate between the higher waters and the lower waters. This refers to the open space that is between the spheres, as I explained in another exposition, which explains the entire process of creation as it transpired in all the first Six Days of Creation, which I called The Formation of the Elements. (Tosfos Yom Tov wrote several expositions, derushim, which are transcripts of sermons that he delivered. Of these, Chiddushei HaLevanah is one of the few for which the text is extant.) In essence, the sun and the moon do not possess the potential to radiate light, for the heavens and all their hosts do not possess any defined potential. All the changes that result from them in this lowly world stem from the recipients. Therefore, the sun darkens a person’s complexion, but whitens clothes, for everything depends on the recipients. Hence, were the moon not to have been diminished, the difference between the day and the night would have been of an entirely different nature. The light that radiated forth on the first day of Creation, before the creation of the luminaries, and the darkness mentioned in those verses, would have continued, and the distinction between this primeval light and primeval darkness would have come as a result of the luminaries. This constituted the difference between the first three days of Creation and all subsequent time. During the first three days of Creation, the distinction between light and darkness was made without the luminaries. From the fourth day onward, God desired that the difference between light and darkness come as a result of these luminaries. Initially, {however, God did not desire} to conceal the original light that radiated forth throughout the first three days. Nevertheless, {after the complaint of the moon,} God desired that one of the luminaries be diminished, and that the light of the first three days of Creation be concealed. The luminaries would come into existence and they would generate light in “the expanse of the heaven,” i.e., in the area that separates between the higher waters and the lower waters. The light that the luminaries would generate would be dependent on the manner in which its influence is accepted by the recipients, as stated above.
Hail corresponded to "Let there be an expanse in the midst of the water, and let it be a separation between water and water." With this statement, an additional action occurred in the sky and hail came from it in an unnatural way. This was a change in the statement "Let there be an expanse in the midst of the water," for from the skies came hail.
Another correction for the sign of the Brit is also by dealing with Torah, as we explained above where we quoted the Tikkunei Zohar (67th Correction) that whoever damages the soul can correct himself with studying Torah and the six orders of the Mishnah: One who enters his seed in a Niddah, maidservant, Cutite or a prostitute, it is like he mixed what the Creator separated, as it says ““And let it divide water from water” (Genesis 1:6), which are the waters of Niddah and waters of purity. One is forbidden and one is permitted; one is proper and one is disqualified; one is defiled and one is pure. These are the six orders of the Mishnah to separate between good and bad, which Adam and the generations that followed mixed together. Also look in the Tikkunei Zohar in the 46th Correction.
As you already know, this great matter is that an oath-Shevuah-שבועה is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is the matter of, “That it is Good-Kee Tov-כי טוב.” Thus, about all the creations in the act of creation-Ma’aseh Bereshit-מעשה בראשית, Torah states, (Genesis 1:12) “and God saw that it is good-VaYar Eloh”im Kee Tov.” The sign for this is the verse, (Proverbs 8:30) “I was with Him as a babe-V’Eheyeh Etzlo Amon-ואהי"ה אצלו אמון.” The matter of V’Eheyeh-ואהי"ה is that the letter Vav-ו-6, which is connected to Eheyeh-אהי"ה, (The letter Vav-ו in Cheshbon Kidmee is inclusive of the letters that precede it (א-1 ב-2 ג-3 ד-4 ה-5 ו-6) the total of which is אהי״ה-21. See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), section on the Name Eheye”h-אהי״ה.) is the matter of the six Sefirot, the last of which is the matter of, “that it is good-Kee Tov-כי טוב.” Thus, each creative act that God-Eloh”im-אלהי"ם – that is, HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י – did in the act of creation (Ma’aseh Bereshit), was confirmed by His quality “that it is good-Kee Tov-כי טוב. What is written on the first day? (Genesis 1:4) “And God saw the light, that it is good-Kee Tov-כי טוב.” On the second day, “that it is good-Kee Tov-כי טוב” was not said, being that the second day is the matter of separation and differentiation, as it states, (Genesis 1:6) “Let there be a firmament in the midst of the waters to separate water from water.” That is, good-Tov-טוב is not found wherever there is separation and differentiation. This is because goodness-Tov-טוב only comes to unify all things and bring about peace-Shalom-שלום.
7. “And God-Elohi”m-אלהי״ם said ‘Let there be a firmament.’” (Genesis 1:6)
Thus, the secret of these two names is that E”l-א״ל and Elohi”m-אלהי״ם [Kindness-Chessed and Might-Gevurah] are called “the heavens-Shamayim-שמים” and His Name HaShem-יהו״ה is in the center between them. Thus, through these three names; E”l-א״ל, Elohi”m-אלהי״ם, HaShem-יהו״ה, He is called, (Psalms 123:1) “You Who dwells in the heavens-Shamayim-שמים.” Similarly, another verse states, (Deuteronomy 33:26) “He rides upon the heavens-Shamayim-שמים to come to your aide,” and, (Psalms 115:16) “As for the heavens-Shamayim-שמים, the heavens-Shamayim-שמים are HaShem’s-יהו״ה.” About this the verse states, (Kings I 8:43) “May You hear from the heavens-Shamayim-שמים, the foundation of Your abode.” It likewise states, (Genesis 25:27) “Yaakov was a pure man who dwelt in tents,” [between the tent of Avraham and the tent of Yitzchak] and similarly, (Genesis 1:6) “Let there be a firmament in the midst of the waters, and let it separate between water and water.”
And below, this point is ‘female waters’, and above, ‘male waters’. (Bereishyt Rabbah 13:13) A firmament in the middle like this: א (Aleph) . Upon it is stated: (Gen. 1:6) ... and let it separate, between waters and waters.
It is this that is written: (Gen. 1:10) And ELQYM called the dry land earth’, to make vegetation and fruits, which are the Holy Land of Israel below. It is this that is written: (Gen. 1:11) And ELQYM said: let the earth sprout vegetation...
For My heart (libiy) (42) is the Name of forty-two. With the Name A-V-G-Y-T-Tz – He took Israel out of exile, with the Name Q-R-’A S-T-N – which is the second Name, of the second day – with it He split the sea, and of this Name it is stated: (Gen. 1:6) ... ‘Let there be a firmament, in the midst of the waters... ’ N-G-D-Y-Kh-Sh – (Ex. 34:10) ... ‘in front of’ (neged) all your people, I shall do wonders...’ With each Name, He took revenge upon Egypt.
And the mystery of the matter: (Gen. 1:6) ... and He separated between the waters and the waters. about which it is stated: (Ex. 12:15) ... but on the first day, you shall remove leaven from your houses... ‘... but (akh) ... – serves to divide.’ (BT Pesaḥim 5a)
and the waters that are above the skies. (Bereishis 1:6-7 indicates that there are waters above the heavens.)
and the waters that are above the skies. (Bereishis 1:6—7 indicates that there are waters above the heavens.)
[3] Another interpretation: And she vowed a vow, and said, "If you will see me, then you will see that I am barren, and Zion is barren, as it is said, "Sing, O barren one" (Isaiah 54:1). If you see me, then you will also see Zion, and remember me, for me, and do not forget your truth, for Zion. There are seven barren ones corresponding to the seven days of creation. The first is Sarah, as it is written, "And Sarai was barren" (Genesis 11:30), corresponding to the first day. And what was created on the first day? Heaven and Earth, which belong to this purchase by the Holy One, blessed be He, as it is said, "Blessed is Avram to G-d on High, Possessor of heaven and earth" [Rashi: having acquired them by creating them] (Genesis 14:19). The second is Rebecca, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), corresponding to the second day. And what was created on the second day? The firmament, as it is said, "Let there be a firmament in the midst of the waters, and let it separate between water and water" (Genesis 1:6). Rebecca also gave birth to two sons, Jacob and Esau, as it is said, "And I will separate you from the peoples" (Leviticus 20:26). The third is Leah, as it is said, "And the Lord saw that Leah was hated, and He opened her womb" (Genesis 29:31), corresponding to the third day. And what was created on the third day? Vegetation, as it is said, "Let the earth sprout vegetation" (Genesis 1:11). And Reuben, the son of Leah, built, as it is said, "And Reuben went in the days of the wheat harvest" (Genesis 30:14). The fourth is Rachel, corresponding to the fourth day. And what was created on the fourth day? The sun, moon, stars, and constellations, as it is said, "And God said, 'Let there be lights'" (Genesis 1:14). And Joseph, the son of Rachel, stood as her offspring, and they bowed down to him, as it is said, "And behold, the sun, the moon, and eleven stars were bowing down to me" (Genesis 37:9). The fifth corresponds to Thursday, and what was created on Thursday? Birds that fly in the air (Genesis 1:20). And so was Samuel, the son of Hannah, like a bird flying from place to place and from country to country, and eventually returning to his nest. And so was Samuel involved in the affairs of Israel, going to all places, as it is said, "And he used to go yearly on circuit to Bethel and Gilgal and Mizpah, and he judged Israel in all these places" And his return was to Ramah, for there was his home. (1 Samuel 7:16-17) The sixth corresponds to the Hazzelelponith, the mother of Samson, as it is written: "And their sister (Hazzelelponith) [Hazzelelponi]"(1 Chronicles 4:3) . What was created on the sixth day? Man, and what happened to man? He died by the hand of his wife, as it is written: "And to Adam He said... for from the tree... you shall surely die" (Genesis 3:17), and Samson, too, died at the hands of his wife, as it is written: "And he loved a woman in the valley of Sorek, and her name was Delilah" (Judges 16:4). The Philistines seized him and gouged out his eyes (Judges 16:21). The seventh corresponds to Zion, as it is written: "And on the seventh day He rested" (Exodus 20:11). And Zion is my resting place forever (Psalm 132:14). Therefore, Isaiah said: "Sing, O barren one, you who did not bear" (Isaiah 54:1).
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael. (The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.)
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
“God said: Let there be a firmament in the midst of the water, and let it divide between water and water” (Genesis 1:6). “God said: Let there be a firmament” – it is written: “He roofs His upper chambers with water” (Psalms 104:3). The way of the world is that a flesh-and-blood king builds a palace and roofs it with stones, wood, and earth. But the Holy One blessed be He is not so, He roofed His world only with water, as it is stated: “He roofs His upper chambers with water.”
Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth and the firmament, so is the distance between the firmament and the upper waters. “Let there be a firmament in the midst of the water” – at the midpoint between them. Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and he divided between the waters that were on the firmament,” I would have said that the upper waters rest directly upon the firmament. But since it says: “And the waters that were above the firmament” (Genesis 1:7) – [it indicates that] the upper waters are suspended [above the firmament] by the word of God. Rabbi Aḥa said: It is like the flame in a lamp. (The wick does not stand on the bottom of the lamp, but is suspended above it, as it were, by the oil. ) And its fruits are rainwater. (The upper waters produce rain, but, as when a tree produces fruit, they are not depleted by the rainfall.)
A certain Samaritan asked Rabbi Meir, saying to him: ‘Is it possible that the upper waters are suspended by the word of God?’ He said to him: ‘Yes.’ He said to him: ‘Bring me a tube with water.’ He brought him a tube with water. He placed a gold plate on top if it, and the water did not stay in place; (It spilled out of the bottom of the tube.) [he placed] a silver plate, and the water did not stay in place. When he put his finger on top of it, the water stayed in place. He said to him: ‘You are placing your finger there.’ He said to him: ‘If I am flesh and blood and my finger can suspend the water, the finger of the Holy One blessed be He, all the more so.’ Thus, the upper waters are suspended by the word of God. He [the Samaritan] said to him: ‘Is it possible that the One in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), would speak to Moses from between the two staves of the Ark [in the Tabernacle]?’ He said to him: ‘Bring me large mirrors.’ He said to him: ‘Look at your reflection in them.’ He saw that it [his reflection] was large. He said to him: ‘Bring me small mirrors.’ He brought him small mirrors. He said to him: ‘Look at your reflection in them.’ He saw that it was small. He said to him: ‘If you, who are flesh and blood, are able to change yourself into anything you wish, the One who spoke and made the world come into being, blessed be He, all the more so.’ Thus, when He wishes, “do I not fill the heavens and the earth,” and when he wishes He speaks to Moses from between the two staves of the Ark. Rabbi Ḥanina bar Isi said: At times, the world and its contents cannot contain the glory of his Godliness; at other times He speaks with a person from between the hairs of his head. (Sometimes God’s presence is concentrated into such a small area that it is comparable to the space between hairs.) That is what is written: “The Lord answered Job from the tempest [hase’ara]” (Job 38:1) – from between the hairs [saarot] of his head. He further asked him, saying to him: ‘“The stream of God (The source of rainwater.) is full of water” (Psalms 65:10) – [it has rained] since the six days of Creation and yet nothing is missing? (The stream is still called “full.”) This is bewildering.’ He said to him: ‘Go take a bath, and weigh yourself before you go in [to the bathhouse] and after you have gone in.’ (After you have bathed.) He went. When he came out and weighed himself he was missing nothing. He said to him: ‘All the perspiration that you excreted, did it not come out of you?’ He said: ‘Yes.’ He said to him: ‘If you, who are flesh and blood, nothing was missing from your fount, from the fount of the Holy One blessed be He, all the more so.’ Thus, “the stream of God is full of water” – [it has rained] since the six days of Creation and nothing is missing. Rabbi Yoḥanan said: The Holy One blessed be He took all of the primordial waters and situated them half in the firmament and half in the ocean. That is, “the stream [peleg] of God is full of water” – half [palga].
The firmament is similar to a pool of water and above the pool is a dome. Because of the pool there is condensation of thick drops, and they descend into the salt water but do not intermingle. Rabbi Yona said: Do not wonder; the Jordan passes through the Sea of Tiberias but does not intermingle [with its water]. There is miraculous process involved in this matter. (The matter of rainfall.) When a person sifts wheat or stubble in a sieve, before they fall two or three fingerbreadths they are already intermingled, but these [raindrops] travel a distance of several years and do not intermingle with one another. Rabbi Yudan ben Rabbi Shimon says: He rains them down by measure, as it is stated: “For He deducts [yigara] drops of water” (Job 36:27), just as it says: “It will be deducted [venigra] from your valuation” (Leviticus 27:18). (All deduction is by measure.) The thickness of the earth is equivalent to the thickness of the firmament, as it is stated: “It is He who sits over the circuit [ḥug] of the earth…” (Isaiah 40:22), “in the circuit [ḥug] of the heavens He makes His way” (Job 22:14) – the words ḥug ḥug provide a verbal analogy. (Establishing a comparison between the earth and the heavens. ) Rav Aḥa said in the name of Rabbi Ḥanina: It is like a sheet of metal. (The firmament is not as thick as the earth; rather it is extremely thin.) Rabbi Yehoshua bar Rabbi Neḥemya said: It is approximately two or three fingerbreadths [thick]. Rabbi Shimon ben Pazi said: The upper waters contain approximately thirty kesustas (A certain measure of volume.) more than the lower – “and let it divide between water and water [lamayim]” – lamed equals thirty. (The numerical value of lamayim is thirty more than the numerical value of mayim.) The Rabbis say: It is half and half.
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. Let our master instruct us: When someone sees shooting stars and lightnings, what blessing does he say over them? Thus have our masters taught (in Ber. 9:2): OVER SHOOTING STARS, EARTHQUAKES, LIGHTNINGS, AND THUNDERS ONE SAYS: BLESSED BE THE ONE WHOSE POWER FILLS THE WORLD. Note that this is from the Mishnah. Where is it shown from Scripture? Where it is stated (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. And what is written in connection with it (in vs. 31)? MAY THE GLORY OF THE LORD BE FOREVER. Elijah, of blessed memory, asked Rav Mari: (See yBer. 9:3 (12c); M. Pss. 18:12; 104:25.) Why do earthquakes come upon the world? He said to him: When the Holy One sees Israel not separating their tithes as they should, earthquakes come upon the world. Elijah, of blessed memory, said to him: Upon your life, that is the < apparent > reason for the phenomenon, but the root of the phenomenon is this: When the Holy One looks at his world and sees temples of star worship sitting upon their tells in safety, security, and serenity, while his Holy Temple is destroyed, at that time he wants to overthrow the world and shakes < it >. The Holy One said: All this quaking is for the sanctification of my name, as stated (in Is. 43:7): EVERY ONE THAT IS CALLED BY MY NAME [AND WHOM I HAVE CREATED FOR MY GLORY, I HAVE FORMED HIM, EVEN MADE HIM]. (Isaiah goes on to list the blind and the deaf as examples. Thus God is sanctified by all creation, even earthquakes.) Also, through that for which I deserve to be praised, the nations provoke me to anger. One says: The LORD does such and so. Another says to worship the constellations. Another says: I serve the sun and its rays. Therefore, I bring earthquake into the world. Although the heavenly bodies did not sin, because people provoke me to anger through them, they (the heavenly bodies) are also stricken along with them. So it is stated (in Joel 3:4 [2:31]): THE SUN WILL BE CHANGED TO DARKNESS, AND THE MOON, TO BLOOD. And what concern do they have? To make known that no other god created my world along with me. You yourself know that it is so. (See above, 1:1, and the notes there.) R. Johanan said: The angels were created on the second day, as stated (in Gen. 1:6): LET THE FIRMAMENT BE IN THE MIDST OF THE WATERS. Another text (Ps. 104:3) says: WHO ROOFS HIS UPPER ROOMS IN THE WATERS. And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). Ergo, it says: The angels were created on the second day. R. Hanina said: The angels were created on the fifth day. Where is it shown? Where it is stated (in Gen. 1:20): AND LET THE FOWL FLY (ye'ofef) ABOVE THE EARTH. These are angels, as stated (in Is. 6:2): AND WITH TWO HE WOULD FLY (ye'ofef). Ergo, it says: They were created on the fifth day. Either according to the words of R. Johanan or according to the words of R. Hanina, you have learned this, that the angels were created only after the Holy One had created his world. Why so? It is simply that the Holy One said: If I create them at the beginning, people will say: They assisted me with my world. The Holy One said: I created my world by myself, as stated (in Is. 66:2): [AND] ALL THESE THINGS MY HAND HAS MADE. Where is it shown about the created beings of heaven and earth? {Where it is stated} [From what they have read on the matter] (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH….
(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman: (Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37.) Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature? (Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3.) Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13): (Sifra, ad loc.; Sanh. 100a.) AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred. (Cf. Gen. R. 8:1).) Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth? (See ySheq. 6:2 (50a); yTaan. 1:2 (64a).) Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.
(Gen. 1:1:) IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. It is written (in Ps. 104:3): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, WHO SETS THE CLOUDS AS HIS CHARIOT…. R. Johanan said: (Gen. R. 1:3; PRE 4; M. Pss. 104:7. See below, sec. 1:12; M. Pss. 24:4.) Heaven and earth were created on the first day, and on the second the Holy One (In this translation “the Holy One” (apart from biblical quotations) represents the Hebrew acronym, HQBH, which stands for “The Holy One Blessed be He.” A somewhat abbreviated form is called for because this acronym has become the common midrashic name of the Deity and is treated as a single word. The full title would be awkward and only appears in the translation where the full title occurs in the Buber text.) created the firmament and the angels. Where is it shown that they were created on the second day? Where it is stated (ibid.): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, (The midrash interprets this roof as the firmament of Gen. 1:6-8. Thus Ps. 104:3f. is seen as a reference to the second day of creation.) WHO SETS THE CLOUDS AS HIS CHARIOT, WHO WALKS ON THE WINGS OF THE WIND (ruah). And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). (Cf. Hebrews 1:7.) R. Hanina said: The angels were created on the fifth day. Thus it is written concerning the fifth (in Gen. 1:20): AND LET FOWL FLY (ye'ofef) ABOVE THE EARTH. Now the word ye'ofef only refers to the flying of angels, as it is used (in Is. 6:2): AND WITH TWO HE DID FLY (ye'ofef). And why were the angels not created on the first day? So that the heretics (minim) would not say: Michael was standing in the north with Gabriel in the south, and together they spread out the heavens and the earth. So who did create them? The Holy One by himself, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS AND THE EARTH >. R. Judah and R. Nehemiah disagree. R. Judah says: The world was being created for six days. Thus it is written concerning the work of each and every day (in Gen. 1:7, 9, 11, 15, 24, 30): AND IT WAS SO. That is R. Judah's opinion, but R. Nehemiah says: The whole world was created on the first day. R. Judah said to him: What is the meaning of what is written concerning the work of each and every day: [AND IT WAS SO]? R. Berekhyah said concerning R. Nehemiah's opinion: (According to Gen. 1:24) GOD SAID: LET THE EARTH BRING FORTH. The expression LET BRING FORTH is only used of something that was prepared from IN THE BEGINNING, as stated concerning the first day (in vs. 1): IN THE BEGINNING.
(Lev. 5:1:) AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING…, . This text is related (to Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH, AND LET NOT YOUR HEART HASTEN TO BRING FORTH A WORD BEFORE GOD. These < words refer to> the children of Adam who vilify the name of the Holy One. (Tanh., Lev. 1:7.) Come and see. When the celestial beings were created, those below were created with half of the name, as stated (in Is. 26:4): FOR THROUGH YH, (YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD.) THE LORD FORMED THE WORLDS. (The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14.) But why were they not created with all of it? So that none of them would repeat the full name of the Holy One. Woe to those creatures who vilify the name of the Holy One in vain. See what is written about offerings (in Lev. 1:2): WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD. It does not say "To the Lord, an offering," but AN OFFERING TO THE LORD; (Above, Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13.) so the Children of Adam vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH…. [FOR GOD IS IN HEAVEN AND YOU ARE ON EARTH.] For who would say that God is not in Heaven and that the children of Adam are not on earth? However, Solomon has said: Every time that the weakest of the weak is from above, he defeats the warrior from below. Go and learn from Abimelech (in Jud. 9:53): BUT A CERTAIN WOMAN DROPPED AN UPPER MILLSTONE [ON ABIMELECH'S HEAD AND CRACKED HIS SKULL]. (Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above.) And how much the more so in the case of a warrior among warriors from above! See what is written about him (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT, [AND HE DOES AS HE WISHES WITH THE HOST OF HEAVEN AND WITH THE INHABITANTS OF THE EARTH]. It is also written (in Ps. 47:3 [2]): FOR THE LORD MOST HIGH IS AWESOME, A GREAT KING OVER ALL THE EARTH. But the children of Adam are below. (Eccl. 5:1 [2]:) THEREFORE LET YOUR WORDS BE FEW. So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1): IF A SOUL SINS. (These words also appear in Lev. 5:21 [6:2].)
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh, (YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD.) the Lord formed the worlds.” (The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14.) But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason). (Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13.) And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.” (Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above.) And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.” (These words also appear in Lev. 5:21 [6:2].) (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him; (Cf. Lev. R. 6:2.) so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned. (In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.)) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king. (Gk.: eikonion, a diminutive form of eikon.) One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict (Gk.: apophasis.) against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.” (See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1.) (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows (See also Ned. 20a.) or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary. (Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a.) Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer). (The word also means “repents.”) And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….” (Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned.) You find [that there are] three things under human control and three things not under human control …. (Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12.) And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads). (In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text.) Then He destroys them [and] brings them down to Abaddon, (Abbadon is a name for Hell, which means “destruction.”) while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.
"The word of God stands firm in the heavens forever. Isaiah said (Isaiah 40:8), 'The grass withers, the flower fades, but the word of our God will stand forever.' Similarly, David said (Psalm 89:3), 'Forever, O Lord, your word is firmly fixed in the heavens.' And why is it standing firm without change, not based on one witness or two, but every supreme court appoints it? And so it says (Psalm 89:8), 'O Lord God of hosts, who is mighty as you are, O Lord, with your faithfulness all around you?' And so Daniel says (Daniel 4:14), 'According to the decree of the watchers, the sentence is announced, and the decision of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.' And it says (Daniel 2:28), 'But there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days.' And why does it say 'and a great army'? They said that a great army is appointed over it. Therefore it says (Daniel 4:31), 'The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.' Job said (Job 23:13), 'But he is unchangeable, and who can turn him back? What he desires, that he does.' They said to Micah, 'What have you seen?' He said (1 Kings 22:19-20), 'I saw the Lord sitting on his throne, and all the host of heaven standing beside him.' " And the Lord said, "Who will entice [him]...?" (2 Samuel 24:1). And one [commentator] says this [means] one thing, and another [commentator] says [it means] another thing. But they all agree upon it. Therefore it is said: "Forever, O Lord, Your word stands firm in heaven" (Psalms 119:89). What is the meaning of "Your word stands firm in heaven"? What is this thing that stands firm in heaven? Rather, the Holy One, blessed be He, said, "Upon what do the heavens stand? Upon that which I said, 'Let there be an expanse in the midst of the waters,' and it was so" (Genesis 1:6-7). And it is written, "For He spoke, and it was; He commanded, and it stood" (Psalms 33:9). That very thing which He said, He made. Therefore it is said (Psalms 148:5), "He commanded, and they were created." In the word of the Lord, the heavens were made, and in that very thing with which He created them, they stand forever. Therefore it is said, "Forever, O Lord, Your word stands firm in heaven" (Psalms 119:89). "Your faithfulness endures to all generations" (ibid. v. 90). The heavens and the earth stand [firm] based on faith, as it is said (ibid. 89:3), "The world stands firm with Your kindness." And likewise it says (Proverbs 20:9), "Who can say, 'I have purified my heart, I have cleansed myself from my sins'?" And (Job 15:15), "Behold, He does not trust in His holy ones; even the heavens are not pure in His eyes." And who can escape, as everything stands in judgment. Therefore it is said (Micah 1:3), "For behold, the Lord is coming out of His place, and He will descend and tread on the high places of the earth. And the mountains will melt under Him, and the valleys will split open like wax before the fire, like water poured down a steep slope" (Micah 1:3-4).
Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts." Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven." Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
THE CREATION ON THE SECOND DAY ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3). Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.
Another matter: “They shall take Me a gift” – Rabbi Berekhya began: “Yours, Lord, is the greatness, and the might…for everything that is in the heavens and on the earth” (I Chronicles 29:11). You find that everything the Holy One blessed be He created above, He created below. Above, an abode and thick cloud, as it is stated: “See from the abode of Your holiness” (Isaiah 63:15). Thick cloud, [as it is stated]: “Moses approached the thick cloud [where God was]” (Exodus 20:18), and it is written: “Can He judge through the thick cloud?” (Job 22:13). Below, “then Solomon said: The Lord said that He would dwell in the thick cloud” (I Kings 8:12), and it is written: “I have built a house as an abode for You” (I Kings 8:13). Above, “seraphim were standing above Him” (Isaiah 6:2); below, “standing acacia wood” (Exodus 26:15). Above, cherubs, as it is stated: “who abides upon the cherubs” (Isaiah 37:16); below, “the cherubs shall be” (Exodus 25:20). Above, “the wheels were borne parallel to them” (Ezekiel 1:20); below, “The workmanship of the wheels was like the workmanship of the chariot’s wheel” (I Kings 7:33), and likewise, “and behold, there was one wheel on the ground” (Ezekiel 1:15). Above, “the Lord is in His Holy Sanctuary” (Psalms 11:4); below, “the Sanctuary of the Lord” (I Samuel 1:9). Above, “The kings of hosts flee again and again” (Psalms 68:13); below, “the hosts of the Lord departed” (Exodus 12:41). Above, “let there be a firmament in the midst of the water, [and let it divide between water and water]” (Genesis 1:6); below, “the curtain shall divide for you [between the Sanctuary and the Holy of Holies]” (Exodus 26:33). Above, “the throne of the Lord” (I Chronicles 29:23); below, “Throne of glory, exalted from the first, is the place of our Temple” (Jeremiah 17:12). Above, “Is there a number to His companies” (Job 25:3); below, “two men, captains of his companies” (II Samuel 4:2). Above, “And count the stars” (Genesis 15:5); below, “and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). Above, “Behold the man garbed in linen” (Ezekiel 9:11); below, “He shall don a sacred linen tunic” (Leviticus 16:4). Above, “The angel [malakh] of the Lord encamps” (Psalms 34:8); below, “as he is a messenger [malakh] of the Lord of hosts” (Malachi 2:7). Above, “he took it from upon the altar with tongs” (Isaiah 6:6); below, “You shall make for Me an altar of earth” (Exodus 20:21). Above, “and stretches them like a tent for dwelling” (Isaiah 40:22); below, “how goodly are your tents, Jacob” (Numbers 24:5). Above, “He spreads out the heavens like a sheet” (Psalms 104:2); below, “ten sheets” (Exodus 26:1). Above, “light rests with Him” (Daniel 2:22); below, “pure olive oil pressed for illumination” (Exodus 27:20). Moreover, everything that is below is more beloved that what is above. Know that He forsook what was above and descended to what was below, as it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them” (Exodus 25:8). That is, “for everything that is in the heavens and on the earth” (I Chronicles 29:11), and it says: “Mine is the silver, and Mine the gold, the utterance of the Lord of hosts” (Haggai 2:8).
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. (The bandits had been apprehended and were in chains.) One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. (There were offerings for many sins, particularly for those violated unwittingly.) Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning (This is one whose relative died that day but has not yet been buried.) does not bring a peace offering.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); (Both verbs are written in the plural: Vayisu, vayaḥanu.) they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” (The verb is singular rather than plural. ) The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). (When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. ) Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. (He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.) Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), (Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. ) and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another (While employing the term “peace”, which has been established to be a name of God. ) in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. (The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. ) Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ (It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. ) Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). (In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. ) I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? (The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? ) “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). (The particular laws of peace offerings are discussed after those of the other types of offerings. ) I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. (The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” ) And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
We must try and understand why Rabbenu Bachyah was so selective in his comparison of the creation with the construction of the Tabernacle. He could have cited additional parallels. A look at a lengthy Midrash in Shemot Rabbah 33,4 quotes Rabbi Berechyah as presenting a long list of parallels between the Tabernacle and מעשה בראשית. The list includes many items found in the heavens such as ערפל, זבול, עצי שטים, כרובים, אופנים and many others. In each case Rabbi Berechyah demonstrates that the Tabernacle contained something parallel.
Between the upper waters and the lower waters: There are differing opinions about this: Some of them say that the firmament that divides between the lower and the higher waters are the planets, and that is the opinion of the Ramban. And he was prodigious in bringing many passages about the truth of this idea. And it is [also] the opinion of Rashi, may his memory be blessed, in his commentary on the Pentateuch. For he wrote (Rashi on Genesis 1:6:2), "'In the midst of the waters' - in the middle of the waters; because there is distance, etc." But the Rabbi of the Guide (Rambam in the Guide for the Perplexed) explained that the firmament is the place where the cloud exists. And at first glance, this statement of Ben Zoma only fits the explanation of the Rabbi of the Guide. And likewise did Re'em (R. Eliyahu Mizrachi) write about the verse, "in the midst of the water," and [Rashi's comment,] "in the middle of the waters, etc." And he wrote at length there: However that which is in Chagigah about Ben Zoma - that he said, "I was looking at the gap between the upper waters and the lower waters, etc. a mere three fingers"; and Rabbi Yehoshua said to his students, "Ben Zoma is still outside, etc." - he held that the firmament is speaking about the firmament of air (cloud). And the explanation [of the verse (Genesis 1:6)], "Let there be a firmament," is [hence,] there should be a firmament, like it sounds. And therefore they said that between the upper waters of the firmament and the lower waters, there is only three fingers according to the one, and like a hair's breadth according to the other. And from this, it is a wonder about [Rashi], may his memory be blessed, how he disregarded the Gemara and took hold of the words of Aggadah from Bereishit Rabbah. To here are the words of the Re'em. But in my opinion, this verse can fit with both explanations. For 'one thing God has spoken; two things have we heard.' For one verse can be expressed with several explanations. And from this, what Ralbag understood in the opinion of the Guide is incorrect and [these are his words]: And the Rabbi of the Guide already explained [that] the firmament is the place in which the cloud is found, since it was strange to him that water would be found above the frame of the heavens. To here [are his words]. For the [Rambam] also conceded this. And [the reason] he mentioned, air, and did not mention, the waters above the frame of the heavens, is because, waters, is only stated there as a metaphor. And a metaphor is from that which is different then the matter itself. And this is the explanation that Rabbi Akiva gave, "When you reach pure marble stones, do not say, 'Water,' as it is stated, 'He who speaks falsehood. etc.'" - like the Ralbag himself fully wrote. And both [opinions] are in the same [passage of] Scripture, "Praise the Lord from the Heavens, etc." (Psalms 148:1) - these are the heavens of the air. And afterwards, it is written (Psalms 148:4), "Praise Him, heavens of the heavens" - and these are the planets. And afterwards, it is written, "and the waters that are above the heavens." And so does the Re'em explain. And with this, it is explained [how] Rashi, may his memory be blessed, brought (Rashi on Genesis 1:8) in the explanation of [the word], heavens (shamayim), "Carry water (Sa mayim)" - and these are the words of Bereishit Rabbah; but afterwards, he wrote, "water is there (sham mayim)" - and these are the words of the Talmud, Chapter 2 in Chagigah (12a:19): "Rabbi Yosei bar Ḥanina said, 'Shamayim is sham mayim. It was taught in a baraita, 'Shamayim is esh oumayim (fire and water), since the Holy One, Blessed be He, brought them both, mixed them together and made the firmament with them.'" For these statements and their explanations do not contradict one another. Rather it is that the [statement in] Bereishit Rabbah mentioned there the matter of the waters above the planets and so it perforce explained that those heavens are sa mayim; since the waters are carried above by them. But our Talmud was speaking about the heavens of the air, like the statement of Ben Zoma. Perforce the explanation of those waters is sham mayim, because the agitation of the water is there. And so did the Re'em explain. And that which it said, esh oumayim, is because the heavens of the air are the place that the cloud comes to exist. And some of them are clouds of fire and some of them are clouds of water. As we have found, "and fire flashing in the midst of the hail" (Exodus 9:25), such that the hail and the fire were mixed together. Hence it is understood that these heavens were fire and water that the Holy One, blessed be He, mixed with one another. And the author of the Makor Chaim wrote like this idea regarding water and fire, that He mixed one with the other. And with this, there is no room for wondering why Rashi seized the words of the Aggadah and left over the words of the Gemara in Chagigah. As Rashi is not contradicting them. For if that was not so, he should not have brought the statement of Chagigah, "sham mayim," and "esh oumayim," since it is an explanation of the heavens of the air - as I have written. Rather he is explaining the verses with ideas that are close to its simple understanding. And this is the way of Rashi, may his memory be blessed, in several places - as the Re'em, may his memory be blessed, wrote in several places. However in the aggadot in the Yerushalmi in Berakhot (1:1:24), we say: It has been taught in the name of Rabbi Yehoshua, "The thickness of the sky is two fingers." The words of Rabbi Chanina disagree, as Rabbi Acha said in the name of Rabbi Chanina "'Spread the skies with Him; they are strong like a cast mirror' (Job 37:18) - 'spread,' teaches that they are made like sheet metal. I could think that they are not sturdy, that is why the verse says, 'strong, etc.'" To here are [its words]. And it is implied that it is speaking about the heavens that are the planets, and not the heavens of the air, for it is arguing there with one who holds that the width of the heavens is the distance of 500 [years]. And if so, according to this, it appears that it can be said that the statement of Ben Zoma, according to its simple meaning, is speaking about the waters above the planets. And the opinion of Ben Zoma - such that he said that the gap between the upper waters and the lower waters is a mere (two) fingers - is like the opinion of Rabbi Yehoshua there, that the width of the planets is two fingers. And that is what separates between the higher and the lower waters. And the one [here] who holds that it is like the width of a hair holds like Rabbi Chanina, that the width of the firmament that separates between them is only like sheet metal. And then there is no other way [to understand] the verse and Ben Zoma's statement besides the explanation of Rashi; and not that it is the firmament of the air, which is an approach that is far from the simple meaning of the verse. And the author of Yafeh Mareh wondered about the Re'em, and these are his [words]: And in my eyes, my studies should be separated from the like - how could he believe that our Rabbis, may their memory be blessed, explained, firmament, [to be] the air; and the upper and the lower waters in this way, etc.? See there, and this needs [further] study.
וכסף פקודי העדה, “and the excess silver shekalim (1750) etc.” these were not shekalim from the census or donations for construction of the Tabernacle as described in verse 29 as נחושת התנופה,”copper from the elevation offering;” the Torah wishes to tell us that the people as a whole did not have more than this amount of silver left in their possession after parting with their donations of silver shekalim. ובכסף ונחושת, “and with the silver and the copper, etc;” The Torah now proceeds to tell us for what all this silver and copper had been used when constructing the Tabernacle. This had not been spelled when the Torah told us what the gold was used for, as no complete item other than the menorah, candlestick, was made of gold. Gold was used as an overlay both for the altar, the Holy Ark, the Table and the boards of the walls. It is worthwhile to reflect on how important the Tabernacle was relative to the creation of the physical universe, and how this was reflected in many of the details surrounding it, On the first day G–d was reported as having created heaven and earth before giving the order to light to come into existence. [Heaven and earth you will recall were wrapped completely in darkness. Ed.] G–d’s activity on that day is described in Psalms 104,2 as נוטה שים כיריעה, “spreading the heavens like a carpet.” The corresponding activity when constructing the Tabernacle was covering its walls with goat-skins. (Exodus 26,7) On the second day G–d had created the horizon and divided the lower waters from the upper waters. (Genesis 1,6) The corresponding activity involving the construction of the Tabernacle was the installation of the dividing curtain, פרוכת, between the Holy of Holies, and the Sanctuary proper. (Exodus 26,33) On the third day G–d had commanded the earth beneath the oceans to form a coherent surface and to become visible above the waters of the ocean. (Genesis 1,9) The corresponding activity during the construction of the Tabernacle was the making of the water-basin, כיור used by the priests to purify their hands and feet. (Exodus 30,18) On the fourth day G–d had positioned the Luminaries in the sky, (Genesis 1,14). The corresponding activity had been the making and placing of the menorah in the Tabernacle and kindling it. (Exodus 25,31) On the fifth day G–d had created the fish and the birds (Genesis 1,20), and the corresponding activity during the construction of the Tabernacle had been the winged cherubs which had been constructed and placed on the cover of the Holy Ark. (Exodus 25,6) On the sixth day G–d had created the first human being, (Genesis 1,27); the corresponding activity during construction of the Tabernacle was the order to Moses to consecrate his brother Aaron as High Priest. (Exodus 28,1.) On the seventh day, G–d had “rested,” (Genesis 2,1) the corresponding report concerning the Tabernacle is found in Exodus 39,43, with the words: ותכל כל עבודת המשכן, “all the work of constructing the Tabernacle had been completed” After G–d had completed to create the universe He blessed it and all its inhabitant and he sanctified the Sabbath (Genesis 2,1) Moses did likewise in Numbers 7,1. The Holy of Holies in the Tabernacle reminds us of the heavens, source of our spiritual inspiration, whereas the table is symbolic of earth and its products is reminding us of how the Creator has provided for all His creatures. The showbreads are the visible symbol on that Table. The six rows on which they were placed are reminiscent of the six seasons of the year: sowing, harvesting, cold season, hot season, summer and winter.
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
Among the phenomena emanated on the first day were ten entities commingled one with the other: heaven and earth; primordial chaos; ( Primordial chaos is twofold: tohu va-vohu.) light and darkness; wind and water; and the quality of day and the quality of night. ( v. Hagigah 12a. The kabbalists associate this list with the ten sefirot.) This is the intent of “He dams up the sources of the streams” [Job 28:11]. Since these ten entities were considered as one, the cosmos being in the inchoate state of water intermixed with water, God dammed those watery channels, separating the waters with the command: “Let there be an expanse in the midst of the water …” [Gen 1:6]. Thus the verse continues, “from its hiddenness He brought forth light.” The hiddenness of transcendent Wisdom brought forth light.
AND FROM THE ONE END OF HEAVEN. Heaven, as I have explained, refers to the air, (The firmament.) which has ends. (At the point where the firmament appears to merge with the sea. See I.E. on Gen. 1:6 and the notes thereto (Vol. 1, p. 34). From this it appears that the correct reading in I.E. on Gen. 1:6, is, as was stated, ketzot ha-shamayim rather than ketzot ha-shemesh.)
AND GOD MADE. Dividing one thing from another is expressed by placing the preposition ben (between) before the first object and a lamed before the second, as in And let it divide (The verse literally reads: and let it divide between.) the waters (ben mayim) from the waters (la-mayim) (Gen. 1:6) and between the holy (ben kodesh) and the common (le-chol) (Ezek. 44:23). It may also be expressed by placing the preposition (ben) before each one of the objects, as in our verse and divided the waters (The verse literally reads: and God divided between the waters.) (ben ha-mayim) which were under the firmament from the waters (u-ven ha-mayim) which were above the firmament. And it is found with the word ben repeated and a lamed before the second object, as in But your iniquities have separated Between you (benekhem) and your God (le-ven elohekhem) (Is. 59:2).
ירקענו Beateth it. (A. V., Spreadeth it over.) Comp. וירקעו and they did beat (Ex. 39:3), רקיע expanse (A. V., A firmament.) (Gen. 1:6).
כדוק As a curtain. (The Hebrew text has the word כטפריר, which, if correct, seems to be obscurer than the expression it is intended to throw light upon; but שפריר (Jer. 43:10.) is probably meant.) Resembling the form of a tent.—The heavens mentioned here are not the Ofanim. (The Ofanim or Spheres (גלגלים), the bearers of the Throne, are invisible; but here the visible heaven, the sky, is meant. Comp. I. E. on Is. 6:1, and Note 5; on Gen. 1:6, and on Ex. 24:10.)
And stretched them out over the earth; comp. רקיע expanse (Gen. 1:6).
The meaning of I am the Lord is that God loves the one who separates himself to serve God and to obey his word. What happened at Mount Sinai is proof. (Before the revelation Israel had to separate themselves from sexual relations and sanctify themselves. See Ex. 19:15.) The first man is proof. (According to I.E., Adam experienced sexual desire only after eating from the tree of knowledge. See I.E. on Gen. 3:6 (Vol. 1, p. 67). He was expelled from the presence of the Lord because of his lust.) This is the secret of man. (Man is to separate himself from the pleasures of this world and serve God. See the introduction to Vol. 4. Also, see Yesod Mora 10; 12.) Since the inclination of the heart of man is like that of beasts, it was not possible to prohibit all women. (Since people have sexual desire, the Torah did not prohibit it. It limited it.) Note, Scripture prohibited all women that are found around a person at all times. (If Scripture had permitted close relatives, then a person would indulge in sexual intercourse at all times.) I will reveal to you a hidden and sealed secret in the Torah portion When thou goest forth in camp against thine enemies (Deut. 23:10). (See I.E. on Deut. 23:10. So too Maimonides, Guide 3:64, “The female relatives whom a man may not marry…as a rule…(being) constantly together with him in his house; they would easily listen to him, and do what he desires; they are near at hand, and he would have no difficulty in procuring them” (Friedlander translation, p. 376).) Observe, whoever defiles himself is distanced from God, from receiving God. (God can only be received when a person is in a state of purity. God turns away from those who are defiled. See Deut. 23:15.) Scripture therefore mentions, I am the Lord.
As when He gave weight to the wind. (Elsewhere (glosses on Genesis 1:6), Malbim writes: The ancients did not know that air has weight and used to laugh at statements like 'He gave weight to the wind' until the scientist Galileo came and found a device for measuring air and showed that it has weight.)
You must understand the reason why these allusions commenced only with the list of offerings and libations offered on the second day of the festival. The reason is that on the second day of creation the original waters were divided into the “upper” waters and the waters “below” (Genesis 1,6). It is clear therefore that “water” and its activities are appropriately featured on the “second” day. [In order to understand what follows you must know that in times when rain had not materialized at the expected times, efforts were made to intercede with G’d both in the Temple and in all parts of the country. The people chosen to represent their brethren in such prayers and fasts were known as אנשי מעמד. Ed.]. Our sages (Taanit 27) have explained that the אנשי המעמד, used to fast on Mondays (second day) in supplication for rain to materialize seeing that on that day of the week G’d dealt with the waters. They also fasted on Fridays, the day on which man had been created, seeing man cannot survive without water. The Torah had told us that as long as man was not yet on earth there had not been any rain, only mist rose from the earth (Genesis 2,6). When the Torah reports once more on the creation of man in the verse following (Genesis 2,7), this is an allusion that as of that time rain became necessary and materialized. If the last letter ם appears during the mussaf offerings of the seventh day of the festival Tabernacles this is because the seventh day symbolizes completion of G’d’s universe. In Rosh Hashanah 16 the sages quote G’d as having said: “present libations of water for Me on the Sukkot festival in order that the rains you will receive will prove beneficial.” As a result of such instructions these libations of water were presented on the altar on every single day of the festival. This procedure is known as הלכה של משה מסיני, a decree going back to Sinai when Moses received the Torah. It is not spelled out in the written Torah. The procedure took place during the offering of the daily morning burnt-offering at the same time as the wine-libation was presented. It took place on the south west corner of the altar on the upper half of the altar. The entire amount of water descended to the hole known a “shittin.” The priests would take a bottle made of gold containing three login of water; the bottle was filled from the well known as מי שילוח. When the bearers would arrive at the Temple gate they would blow tekiah teruah tekiah. The priest would ascend the ramp to the altar and turn left after he had arrived at the top and pour the water out of the bottle into a bowl provided for the purpose. There were two such silver bowls. The one on the western side would be filled with the water, the one on the eastern side would be filled with the wine for the libation. Both bowls had two small holes just like the bottom of the nose. The hole in the vessel containing the water was thinner than that in the vessel containing the wine (as water is apt to flow more quickly than wine) so that both libations would arrive at their ultimate destination, the shittin, simultaneously. The priest about to pour the water would be told to raise his hand, seeing it had happened once that a priest poured the water on his feet and the people present pelted him with their citrons believing that he had done so for heretical reasons. [The Sadducees rejected the whole procedure as not written in the Torah. Ed.] Our sages in Sukkah 51 said that anyone who had not witnessed the joy with which this whole procedure of the preparation for the water-libation was celebrated has no idea what true joy is all about. The whole procedure was known as בית השואבה, based on Isaiah 12,3: “you will draw water amidst great joy.” The drawing of the requisite water took place on each of the seven nights (except Sabbath) of the festival for the needs of the daily burnt-offering.
... Our sages in Bereshit Rabbah 1,20 explain that the angels were created on the second day of creation and that the heaven described as רקיע was created on the same day. They understand the meaning of the directive יהי רקיע in Genesis 1,6 as a reference to the “heaven” inhabited by the angels known as chayot.
ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.
נסך רביעית ההין יין לכבש האחד. As soon as the priest had bowed down in order to offer the libation, the deputy High Priest would wave the flag cloth to signal to the Levites to begin to chant their hymns. At the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the people assembled would bow down, and after each section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the olah, the burnt offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid, 7,3.) The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1, seeing that this psalm deals with aspects of the creation of the universe. It recalls that everything had been void and empty before that “day.” The psalm concludes with the words ויבא מלך הכבוד, to commemorate the directive: “let there be light.” The attribute כבוד also known as Shechinah, is a great light. On Mondays the Levites chanted psalm 48. In verse four of that psalm the separation between different levels of sanctity is alluded to. In the Holy Temple there were different levels of sanctity such as the עזרה, vestibule, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah describes the separation between the “upper” and “lower” waters. (Genesis 1,6). These various levels of sanctity are referred to in verse four of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor, etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible. (Genesis 1,9) This was an allusion for the judges to congregate when they would sit in judgment and to pronounce judgment for each individual supplicant. On that day the Torah also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality, which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day, i.e. psalm 94 which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and the moon were placed in orbit. The psalmist refers to people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81, which, amongst other matters, deals with the Exodus from Egypt. Pharaoh was compared to a sea monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21) ; On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendour. It was the day that man, the most accomplished of all the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even over nature, i.e. he was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on different days of the week.
אלה תולדות השמים והארץ, the word אלה refers to the phenomena mentioned during the 6 “days” of creation. Even though we have been told that G’d created the universe, as is clear from the verbs ויברא and ויעש all referring to G’d Himself doing these things, so where did the derivatives, תולדות come from? The Torah means that indeed G’d had created all these, but He had employed intermediaries, i.e. heaven and earth to whom He had issued directives. In Bereshit Rabbah 12,7 we are told לכל יש תולדות, everything has derivatives. We know that heaven and earth have derivatives. Rain has derivatives as it says in Job 38,28 do you know who is the father of rain, do you know who sired dew? [The concept being described is that none of these phenomena created themselves but were the product of something preceding them. Hence all phenomena that we perceive are derivatives of heaven or earth, which alone had been created by G’d directly, without intermediaries. Ed.] Rabbi Shimon ben Lakish said that pearls are derivatives of dew; he referred to the bedolach mentioned in verse 12 of our chapter. Basically, the message of our verse is that everything that does produce derivatives, offspring, is itself slated to die and to disintegrate. This fact is proof that it is a creature and not a creator. On the other hand, if a phenomenon in the universe does not produce derivatives, this is proof that the phenomenon is not mortal, not subject to dissolution but that we are faced with a Creator and not a creature. Rabbi Azaryah in the name of Rabbi added that Rabbi Shimon ben Lakish’s comment was directed toward heaven, i.e. seeing that G’d is eternal and not subject to disintegration He needs no derivatives, “offspring” in order to perpetuate Himself. Everything which is a visible phenomenon is a derivative of either heaven or earth, seeing that the Torah commenced with the words בראשית ברא אלוקים את השמים ואת הארץ “First, G’d created heaven and earth.” בהבראם, on the very day G’d created the heaven it already began to produce derivatives . This is the meaning of the words: ביום עשות ה' אלוקים ארץ ושמים. This is a reference to the day on which G’d confirmed that heaven was to be the upper waters, rakia, and earth was to be the dry land, yabashah. Starting with that day, heaven and earth each produced derivatives, i.e. a process of evolution began, one that followed rules set by G’d. The meaning of the word ביום is that this occurred simultaneously, i.e. both heaven and earth began this process on the same day, as we explained on Genesis 1,6. Our sages explained the reason for the minuscule letter ה in the word בהבראם as meaning that G’d had used the letter ה as His agent in creating the physical universe. (Bereshit Rabbah 12,10.) The peculiarity of that letter is that all the other letters in the Hebrew alphabet demand an effort to pronounce them, whereas the letter ה demands no effort. The use of this letter here symbolises that the work involved in creating the physical universe did not cause fatigue, etc., to the Creator. ה' אלוקים, this combination of two names to describe G’d occurs here for the first time, not having occurred during the report of the creation. Our sages in Bereshit Rabbah 13,3 explain it as appropriate saying that now that the universe was complete, also G’d’s name had to be spelled out in full. Ibn Ezra writes (in his book יסוד מורא chapter 12 page 42) that seeing that in this world nothing is permanent and enduring except the soul of man, as long as man did not exist there was no point in revealing another facet to G’d’s name. The only aspect of G’d’s essence which was revealed until that point was the attribute of Justice, i.e. the attribute designed to instill awe in the creatures whom He had created. The superior soul of man is called לב, heart; but the heart is both גוף and something over and beyond merely a physical organ pumping blood. It is called by a name describing something physical, seeing it is the original organ combining spiritual and physical features. Seeing that also all of G’d’s activities had been implemented by means of angels, disembodied agents at home in the celestial spheres, these angels bear His name אלוקים. The name Hashem was co-opted on account of man, i.e. on account of the superior essence of man, the soul, which is of an enduring eternal nature. Man, after all, represented the purpose of G’d creating the entire universe. There is a reason why the name Hashem has not simply replaced the attribute אלוקים used by the Torah to describe the Creator until now, until the birth of Kayin (man’s first derivative, תולדה). We will have more to say on this on chapter 4,1.
AND G-D SAW THE LIGHT, THAT IT WAS GOOD. Rabbi Shlomo [Rashi] wrote: “Here too (A reference to Rashi’s similar comment on the first word of the Torah — bereshith (see above). The difficulty here in the text is twofold: (a) It is first written, and darkness was upon the face of the deep, and then G—d said, Let there be light. Thus there already was a separation between light and darkness. Why then does Scripture continue by stating, and G—d divided the light from the darkness? (b) Concerning all other acts of creation, the expression “And G—d saw that it was good” is found at the completion of the act of creation, while here this phrase is written (in the beginning of Verse 4) before the completion. The Agadah, which Rashi quotes, answers: (a) vayavdel means here that He set apart the light for the righteous in the world to come. (b) ki tov (that it was good) could not have been written after the separation of the light for the righteous from the ordinary light, since the remaining light was no longer perfect. Therefore, ki tov is mentioned before the setting aside of the light.) we must depend on the words of the homiletic Agadah G-d saw that the wicked were unworthy of using the light, and so He set it aside for the righteous in the World to Come. But according to the plain meaning of the verse, explain it thus: He saw that the light was good, and that it was not seemly for it and the darkness to function in a confused manner. He therefore assigned the one’s sphere of activity to the daytime and the one’s sphere of activity to the nighttime.” And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw), (Daniel 10:7.) which refers to the thought in the heart. And He divided refers to His giving them different names.” (Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.) But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’ (Verse 6.) And G-d said, ‘Let the earth put forth grass.’ (Verse 11.) And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes, (2:13.) and similarly, And the woman saw that the tree was good for food. (Genesis 3:6.) In the language of the Rabbis we also find, “I see the words of Admon.” (Kethuboth 109a.) Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’ (II Samuel 15:27.) The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good, (Verse 31.) so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good. (Verse 10.)
AND G-D CALLED THE FIRMAMENT HEAVEN. On the second day He gave them this name when He clothed them with the form of the firmament for on the first day the heavens were still in the process of creation, but the name was not attached to them until they took on this form. The meaning of this name [shamayim — heavens] is as if it had the sign of a segol under the letter shin [the prefix shin thus voweled means “that” or “for”] just as in Shalamah (For why) should I be as one that veileth herself? (Song of Songs 1:7. The letter shin there stands for asher - asher lamah (for why). Similarly in Ibn Ezra, ibid. Likewise here, the word shamayim is as if it said asher mayim (that waters), as is explained further in the text.) It is thus as if He said that they [the heavens] are waters which have congealed and stretched like a tent in the midst of the upper and lower waters. By this name shamayim He has made known the secret of their creation. In the Gemara Tractate Chagigah, (12a.) the Rabbis have said, “What is the meaning of the word shamayim? It means shem mayim.” (“It is a name for water.” So clearly explained further on by Ramban.) If so, there is one mem missing here in the word shamayim on account of the adjoining of two similar letters, just as in the word yeruba’al [which stands for yareb bo ba’al — let Baal contend against him]. (Judges 6:32.) The word shamayim is thus as if it said shem mayim, meaning that “heaven” is the name given the waters when they took on a new form. This is the plain meaning of the verses in accordance with the way of Rashi’s writing, (“The word shamayim [may be regarded as made up of either of these words]: sa mayim (carries water), etc.” Rashi.) and it conforms with the opinion of Rav (Mentioned above: that the heavens were in a fluid form on the first day, and on the second day they solidified.) which we have mentioned. Thus the names “heaven” and “earth” mentioned in the first verse point to the names by which they would be called in the future, as it would be impossible to make them known in any other manner. It is, however, more correct in accordance with the meaning of the verses that we say that the heavens mentioned in the first verse are the upper heavens, which are not part of the lower spheres but are above the merkavah (the Divine Chariot), just as it is stated, And over the heads of the living creatures there was the likeness of a firmament, like the color of the transparent ice, stretched forth over their heads above. (Ezekiel 1:22.) It is on account of these higher heavens that the Holy One, blessed be He, is called He Who rideth upon the heavens. (Deuteronomy 33:26.) Scripture, however, did not relate anything concerning their creation, just as it did not mention the creation of the angels, the chayoth of the merkavah, and all Separate Intelligences which are incorporeal. Concerning the heavens, it mentioned only in a general way that they were created, meaning that they came forth from nought. On the second day He said that there should be a firmament in the midst of the waters, meaning that from the waters, the creation of which had already been mentioned, there should come forth an extended substance separating them [into two distinct waters]. These spherical bodies He also called “heavens” by the name of the first upper heavens. This is why they are called in this chapter “the firmament of the heaven” [rather than “heavens”] — And G-d set them in the firmament of the heaven (Verse 17.) — in order to explain that they are not the heavens mentioned by that name in the first verse but merely the firmaments called “heavens.” This likewise is the opinion of our Rabbis mentioned in Bereshith Rabbah, (4:1.) who state, “All Rabbis say it in the name of Rabbi Chananyah the son of Rabbi Pinchas, and Rabbi Yaakov the son of Rabbi Avin says it in the name of Rabbi Shmuel the son of Rabbi Nachman: Let there be a firmament in the midst of the waters — the middle drop of water congealed, and the lower heavens and the highest heaven of heavens were formed.” This saying of the Rabbis refers to the spherical bodies in which there are the lower heavens and the upper ones, called “the heavens of heavens,” as it is written: Praise ye Him, sun and moon; praise Him, all ye stars of light. Praise Him, ye heavens of heavens, and ye waters that are above the heavens. (Psalms 148:3-4.) The heavens mentioned here in the first verse, in which is the Throne of the Holy One, Blessed be He, as it is written, The heaven is My throne, (Isaiah 66:1.) are the ones mentioned in the beginning of that Psalm: Praise ye the Eternal from the heavens; praise Him in the heights. Praise ye Him, all His angels. (Psalms 148:1-2.) This interpretation is correct as far as the simple meaning of the verses is concerned. But there is yet a sublime and hidden secret in the name “the heaven” and in the name “the throne” for there is a heaven to the heavens, and a throne to the throne. Based on this, the Sages use the expressions, “In order that a man may first take upon himself the yoke of the kingdom of Heaven,” (Berachoth 13a.) and “the fear of Heaven.” (Ibid., 7a.) Scripture likewise says, That the heavens do rule. (Daniel 4:23.) The Sages also have a remarkable Midrash on the verse, And Thou hear in heaven. (I Kings 8:32. The Midrash referred to is in Sefer Habahir, 100, and found in Zohar 2, p. 271. See my Hebrew commentary, p. 19, note 58.) The worthy one will see all this alluded to in the first verse. Thus the verses have explained that the first created things were from nought, and the rest were derived from the first created substance. See no objection to this explanation from the saying of Rabbi Eliezer the Great, (Found in Pirke d’Rabbi Eliezer, 3. See also Moreh Nebuchim II, 26, where Rambam discusses this saying of Rabbi Eliezer and concludes that he is not able to explain it sufficiently. Ramban, however, explains it further on in the text in a way which makes it consistent with the theory of creation from absolute nought.) who states, “Whence were the heavens created? From the light of the garment of the Holy One, blessed be He.” [This would apparently indicate that the heavens were not created from nought but from another preceding substance.] This opinion is also found in Bereshith Rabbah. (12:1.) Since the Sages wanted to elevate the first substance to the utmost and make it ethereal, they did not find it feasible that the heavens, which are moving corporeal bodies possessing matter and form, were created from nought. Instead, they said “the light of the garment” was created first, and from it came forth the real substance of the heavens. And to the earth He gave another substance, (This is based on the concluding statement of Rabbi Eliezer the Great: “Whence was the earth created? From the snow under the Throne of Glory.” (See Note 123.)) not as minute as the first [substance from which the heavens were formed], and that is “the snow under the Throne of Glory,” for the Throne of Glory was first created, and from it came forth “the snow” under it, and from it [the “snow”] was formed the substance of the earth, which was third (The Throne of Glory, the snow, the earth. In the case of the heavens, however, creation was completed in the second stage: ‘the light of the garment’ and then the heavens. This accords with the theory explained above (see Note 35) that the substance of the heavens is unlike that of the earth.) in the order of creation.
AND G-D BLESSED THE SEVENTH DAY AND HE SANCTIFIED IT. He blessed it through the Manna. [On all other days of the week there fell one portion per person, whereas on the sixth day — the eve of the Sabbath — a double portion fell.] And He sanctified it through the Manna [by not having it fall on the Sabbath]. And the verse is written here with reference to the future. Thus are the words of Rabbeinu Shlomo [Rashi] as quoted from Bereshith Rabbah. (11:2.) In the name of the Gaon Rav Saadia (Mentioned in Ibn Ezra here.) they have said that the blessing and sanctification refer to those who observe the Sabbath, meaning that they will be blessed and sanctified. However, from the intimation of the verse it does not appear that it refers to something which will happen in the future. And Rabbi Abraham ibn Ezra said that the blessing signifies additional well-being, that on the seventh day there is a renewal of procreative strength in the body, and in the soul, a greater capacity in the functioning of the reasoning power. And He sanctified it by not working on it as He did on the other days. Now Ibn Ezra’s interpretation is correct to those who believe in it for this additional well-being he speaks of is not perceptible to human senses. The truth is that the blessing on the Sabbath day is the fountain of blessings and constitutes the foundation of the world. And He sanctified it that it draw its sanctity from the Sanctuary on high. If you will understand this comment of mine you will grasp what the Rabbis have said in Bereshith Rabbah (11:9.) concerning the Sabbath: [“Why did He bless the Sabbath? It is] because it has no partner,” (“Because it has no…” (l’phi sh’e) is a direct quote from the Midrash there. (See Theodore’s ed. of Bereshith Rabbah, p. 95, variants.) In the printed edition of the Midrash, the word l’phi (because) is missing.) and that which they have further related [that G-d said to the Sabbath]: “The congregation of Israel will be thy partner.” And then you will comprehend that on the Sabbath there is truly an extra soul.
“And God said, let there be an expanse, etc.” [1:6]. God told the sky to strengthen itself between the waters. The first day the sky was still weak. The Holy One admonished them on the second day and the sky spread out of fear of the Holy One. (Rashi, Genesis, 1:6.)
The Gemara explains: Now, this verse: “And the spirit of God hovered over the face of the waters,” when was it stated? On the first day, whereas the division of the waters occurred on the second day, as it is written: “And let it divide the waters from the waters” (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: And how much, in fact, is the gap between them? Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like the gap between the boards of a bridge. Mar Zutra, and some say it was Rav Asi, said: Like two robes spread one over the other, with a slight gap in between. And some said: Like two cups placed one upon the other.
Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï (He is Rebbi Yehudah quoted in both Talmudim without his father’s name.) said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters (Taken as an allusion to paradise. It is clear from the text that the Garden of Eden and the Tree of Life are not earthly creations.) .” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth (From here on there is a parallel in Babli Taänit 10a. Rashi explains there that with what remains in watering vessels used for a kur of grain one can still irrigate three qab. (A kur is 180 qab.)) . The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days (Egypt is defined as the country between the Mediterranean and Aswan (Syene). The distance was determined by the Alexandrian astronomer Eratosthenes to be approximately 5000 stadia. The length of the Greek stadion is no better defined than the Jewish mil. The distance is in the order of magnitude of 1000 km or about 650 miles.) . Black Africa can be traversed in slightly more than seven years (All commentators are at a loss here since it should say “slightly less than seven years” (2400 days) but there is no manuscript evidence for such a reading.) . But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” (The full verse reads: “that your days and the days of your descendants should increase on the Land that the Eternal had sworn to your forefathers to give to them, like the days of the sky over the earth.” The days of the forefathers were 175 years for Abraham, 180 for Isaac, and 147 for Jacob, together 502 years. The time when Abraham recognized God as the Creator is a matter of controversy in midrashic sources; our source here seems to side with the opinion that Abraham recognized the futility of idol worship at age 3; then his years as the Lord’s servant were 173 and the sum is 500.) And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? (I.e., to take the part of R. Yehudah against the anonymous Sages who had earlier defined the thickness of the sky as the equivalent of 50 years. The question remains unanswered.) Rebbi Abun said (This section is given in greater detail in Bereshit rabba 4(1). There we read: “The rabbis say in the names of R. Ḥanina, R. Pinḥas, R. Jacob bar Abun, in the name of R. Shemuel bar Naḥman: When the Holy One, praise to Him, said: ‘there should be a spread’, the middle drop jelled and separated upper and lower waters.” After that the opinion of Rav is quoted. The opinion of R. Yehudah ben Pazi is given there by R. Yehudah bar Simon (the full name is R. Yehudah ben R. Simon ben Pazi where either “ben Pazi” is a family name or Pazi is one of R. Ḥiyya’s twin daughters, Pazi and Martha). So possibly R. Abun here is the father of R. Jacob bar Abun in the second generation of Amoraïm and not the late R. Abun.) (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”
HALAKHAH: (This is repeated (mostly by the corrector) from Ta`aniot 4:3, Notes 141–148.) Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments [But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Protos objected before Rebbi Jonah, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day.] Rebbi Eleazar from Merom asked, was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses. Should there not be 23? Three for ten, three for ten, and one three (He reads the statement of Rav Huna to mean that any time three people read in the Torah they together must read 10 verses. Then on a Sabbath, when 3+3+1 readers are called, they must read a minimum of 23 verses. Corresponding to this the reader from Prophets should have to read 23 verses. The fact that he has to read only 21 shows that we have to read Rav Huna’s remark as referring only to the weekday and Sabbath afternoon readings.) .
HALAKHAH: (This Halakhah is repeated in Megillah 4:2.) Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses (Each one may not read less than three verses but one has to read at least 4. Babli Megillah21b.) . Ḥizqiah said, corresponding to the Ten Commandments (Babli Megillah 21b, as one of two explanations.) . But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed (In Babli Megillah 22a, disagreement of Rav and Samuel.) . One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse (He splits it off from v. 5 and reads it as separate sentence. In contrast to the Babli which prescribes only one sentence to be repeated, the Yerushalmi has the three readers reading a total of 10 verses as required by Rav Ḥuna.) . But did we not state, “on Monday, there shall be a spread and the waters shall come together”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split (Since “it was evening, it was morning, the third day” already is a separate verse.) . Rebbi Philippos ben Perita objected before Rebbi Ze`ira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day (The reading for Purim, for which three readers are called on a weekday, is Ex.17:8–16. The reading is not connected to the text before or after, it cannot be augmented. Since there are 9 verses and the Mishnaic requirement can be satisfied without problems, there is no need to change anything to satisfy the additional Amoraic rule. Tosaphot Megillah 21b s.v. אין.) . Rebbi Eleazar from Merom asked before Rebbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses (Babli Megillah 23a. The question would be that since we require that one reader at least read 4 verses, should there not be at least 22 verses? The question needs no answer since there is no reading from Prophets on weekdays; the number 21 refers to the seven people called to read on a Sabbath; cf. Megillah 4:2 Note 74.) ?
It was stated (Babli 27b.) : The people of the watch (Meaning the bystanders who do not work in this week.) are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water (Gen. 1:6.) . On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate (Gen. 1:9.) . On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights (Gen. 1:14.) . “Curses” is written (Reading מְאֹרוֹת as מְאֵרוֹת.) . On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers (Gen. 1:20.) . They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously (Babli 8b.) , from the following: we rose and asked of our God for this (Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote.) .” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret (Dan. 2:18.) . For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.
one may not begin a new paragraph and read fewer than three verses from it. And if you say he should read two verses from this paragraph, i.e., the entire second paragraph, and then three verses from that final paragraph, only two verses will remain from the final paragraph. This is problematic because one may not conclude a reading with fewer than three verses left until the end of a paragraph and because the fourth reader will not have a sufficient number of verses to read.
The mishna taught that on Sunday they would read the portions starting with: “In the beginning” (Genesis 1:1–5) and “Let there be a firmament” (Genesis 1:6–8). It is taught in a baraita: The section: “In the beginning” is read by two people, while “Let there be a firmament” is read by one. The Gemara asks: Granted, the passage “Let there be a firmament” is read by one individual, as it is three verses long, and one who is called to the Torah reads at least three verses. However, what is the reason that the section “In the beginning” is read by two individuals? It is five verses long, and it is taught in a mishna (Megilla 22a): One who reads from the Torah may not read fewer than three verses. How, then, are five verses read by two individuals?
[What was the procedure in the case of] ma‘amadoth? As it was taught: ([Cf. Ta‘an. 27b (Sonc. ed., p. 145).]) The men of the ma‘amadoth used to fast [as follows]: On every Monday for the sake of those who sail on the sea, as it is written, And God said: Let there be a firmament in the midst of the waters; (Gen. 1, 6. The mention of water is a call to prayer on behalf of those who sail over the sea.) on Tuesdays for the sake of wayfarers, as it is written, And God said: Let the waters under the heaven be gathered together; (ibid. 9, which is followed by And let the dry land appear.) on Wednesdays for the sake of children that they should not be attacked by croup, as it is written, And God said: Let there be lights, (ibid. 14, children being to the home what the heavenly luminaries are to the world.) the written form being defective; (A waw is missing in the noun מארת (lights).) on Thursdays they fasted for the sake of pregnant women and nursing mothers that they should not lose their children, as it is said, And God said: Let the waters swarm with swarms. (ibid. 20, followed by living creatures (ibid.).) On the Sabbath eve and at the conclusion of the Sabbath (i.e. Sunday, as explicitly mentioned in Ta‘an. 26a (Sonc. ed., pp. 136f).) they did not fast from respect for the Sabbath. Some declare (As a reason why they did not fast on Sundays.) that at the twilight of the Sabbath eve an additional soul is given to every Israelite, and after the Sabbath it is taken from him. (The body is then weakened, and fasting is held to be too great a hardship.) Another reason (Why there was no fasting on Sunday.) is that Christians (So M and H. V has ‘worshippers of stars’, an alteration made because of the censor.) should not say, ‘Because we rejoice on the Sunday they fast on it’. The Sages, however, said: In the period of the ma‘amadoth they were not concerned with the hatred of the Christians, but the reason is that it is written He ceased from work wayyinnafash, (Ex. 31, 17, E.V., and rested.) [which is homiletically interpreted] wai ‘al nefesh, ‘Woe for [the loss of the additional] soul’.
Speak to the Israelite people, and say to them: When any of you presents an offering of cattle to יהוה: You shall choose your offering from the herd or from the flock.
Elohim said, Let there be a canopy in the midst [middle] of the waters, and let it divide between waters and waters.
Allah willed that there should be a layer in the midst of the waters, and that there should be a separation between both waters.
And let there be a separation between the waters above and the waters below.
And the Lord said, Let there be an expanse in the midst of the waters, and let it separate between the waters above and the waters beneath.
And God said: Let there be a separation in the middle of the waters, and there was a separation between the earth-waters and the heaven-waters.
| וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־הָרָקִ֒יעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃ | 7 P | God made the expanse, and it separated the water which was below the expanse from the water which was above the expanse. And it was so. |
Genesis 22,12. “He (the angel) said to him: ‘do not touch the lad, and do not harm him in any way;’….for now I know …and you have not withheld your only son from Me.” We need to examine why in this verse the word ממני has been added, as well as why this word is omitted when G’d speaks about the oath He has sworn to Himself in verse 16. Before answering these questions, let us look at Shabbat 63 where the Talmud states that כל העושה מצוה כמאמרה אין מבשרין לו דבר רע, “when someone performs one of G’d’s commandments in accordance with its halachot, one (heaven) does not sadden him by informing him of bad news. The Talmud bases this on Kohelet 8,5 שומר מצוה לא ידע רע, “he who will obey the commandments will know no evil.” The word כמאמרה in the Talmud poses a problem. The Talmud means that both study of Torah and performance of the commandments must be based on one’s desire to carry out G’d’s wishes. If one studies Torah to pass an exam, this is not accounted true Torah study. If one blows the shofar on New Year’s day in the synagogue, however expertly, but in order to earn the fee one has been promised, the promise that such people will be spared bad news is not applicable. Furthermore, even having performed the mitzvah according to the halachah and exclusively in order to fulfill G’d’s wish, one must not congratulate oneself for having carried out one’s Creator’s wishes and have pleased him. If one thinks along these lines, one’s performance of the commandment will not please the Lord. It is related in Chagigah 15 that it happened once that Rabbi Yoshua ben Chananyah (one of the leading scholars in his time) was standing on one of the steps leading up to the Temple Mount, [the Temple had already been destroyed, but the Mount had not yet been levelled by the Romans, Ed.] when he saw ben Zoma in front of him, and the latter did not rise in acknowledgment of the presence of his teacher. Rabbi Yoshua asked ben Zoma what subject he was so deeply immersed in that he had not noticed the presence of his teacher. The latter replied: “I was contemplating the significance of the difference between the “upper waters,” and the “lower waters,” (Genesis 1,7) and he had discovered that the distance between them was only three fingers’ breadth.” He claimed that the proof was founding Genesis 1,2 where the spirit of the Lord is described as hovering above the surface of the waters.” He considered the word מרחפת, used by the Torah there as describing the act of “hovering” as a reference to a pigeon hovering above its young without touching them. Upon hearing this, Rabbi Yoshua commented to his other students: “ben Zoma is still on the outside.” He meant that ben Zoma had not yet become privy to hidden aspects of the Torah. [The reader will note that ben Zoma, in spite of sayings of his being quoted in the tractate Avot, is never referred to as “Rabbi.” Ed.] We learn from this passage that even if a person performs the commandments in a manner which affords G’d satisfaction as the worshipper had reduced himself to negating earthly concerns, this does not automatically mean that he has attained the level of awe of the Creator that would overcome him when he enters the palace of a King. He may have attained the awe that a visitor to the King’s palace experienced when entering the vestibule of the palace, but not the awe that overcomes people who enter the inner sanctum of the palace. The closer the visitor approaches the presence of the king, the more profoundly will he be impressed with the aura of glory and power surrounding his majesty. Recognition of this obligates him to prostrate himself, this act being an expression of his being aware how totally inadequate anything that he had done to honour his king really was.
It is written in the Midrash Rabbah (Bereshit, 4): “And God made the firmament in the midst of the waters” (Bereshit 1:7). This is one of the verses where Ben Zoma’s (Ben Zoma was considered to be one of the greatest interpreters of the Torah of his day (2nd century, CE). He was one of the four sages who “entered the Orchard” of mystical experience. The other three being Ben Azzai, Elisha ben Abuya, and R. Akiva. Due to the intense nature of the experience, Ben Zoma went mad, Ben Azzai died, and Elisha ben Abuya became a heretic and was subsquently known as Acher – “Other.” Only R. Akiva entered and departed in peace.) explanation shook the world and perplexed the sages. (The following passage from the tractate Hagiga (15a) describes the incident: Our Rabbis taught: Once Rabbi Yehoshua ben Hananiya was standing on a step on the Temple Mount, and Ben Zoma saw him and did not stand up before him. So Rabbi Yehoshua said to him, “What are you contemplating, Ben Zoma?” He replied, “I was gazing between the upper and the lower waters, and there is only three fingerbreadths between them, for it is said (Bereshit 1:6), And the spirit of God hovered over the face of the waters - like a dove which hovers over her young without touching them.” Thereupon Rabbi Yehoshua said to his students, “Ben Zoma is still outside.” See now, when was it that ‘the spirit of God hovered over the face of the water? It was on the first day of Creation. But the division took place on the second day, for it is written: And let it divide the waters from the waters!’ And what is the size of the division? Rabbi Akha ben Yaakov said, “a hair’s breadth.” According to R. Gershon Hanokh, Ben Zoma was attributing the division between G-d and creation to the very roots of reality – to the first day of creation. However, as Rabbi Yehoshua pointed out, the division between G-d and creation only occurred on the second day, with the creation of the firmament. And even in those terms, Ben Zoma was still wrong, as he perceived a significant division between the upper and lower worlds (three fingerbreadths), whereas the division is no more than a hair; meaning to say, the division between G-d and creation is extremely slight, and exists only from the human perspective, as explained above. For further discussion of this see Living Waters: The Mei HaShiloach, (Tr. Betzalel Edwards), Parshat Emor, on the verse, “and you shall not do so in your land.”) Wasn’t the creation of the firmament already included in the statement (Tehillim, 33:6), “The heavens were created with God’s word, and the spirit of His breath all their hosts”? (Verse six in the first chapter of Genesis says, “And God said, let there be a firmament.” Verse seven says, “And God made the firmament.” Yet the psalm teaches us, “The heavens were created with God’s word,” meaning, God’s word created the universe immediately. Thus, if the firmament was already created in verse six, why in verse seven does it say, “God made the firmament”? To Ben Zoma, this implied a division between G-d and His actions.) Rashi explains to us that Ben Zoma perplexed the sages by saying that he gazed and saw that the distance between the upper and lower waters was three fingerbreadths. The Midrash goes on to say that it was not long after this that he died. Concerning the creation of the firmament and the division of the waters, the Ramban asked why in verse 6 the Torah says, “Let there be a firmament in the waters,” and then again in verse 7 it says, “And God made the firmament.” Wasn’t the firmament already made in verse 6? (According to Ramban, this is the exact problem that bothered Ben Zoma. It was not only on account of the word, “He made” since on the fourth, fifth, and sixth days it also says, “He made.” Rather, Ben Zoma’s problem was that on other days, immediately after God’s utterance (“let there be”), it is written, “and it was so.” This implies that it came into being immediately after the utterance. Yet on the second day, after it says, “and God said, let there be a firmament,” it goes on to say, “and He made.” (before it says, “and it was so.”) The Ramban suggests that Ben Zoma had some secret interpretation of the verse that he did not want to reveal. (See the Ramban for his own reconciliation of this problem.)) Truly, both explanations are true and one. The mistake of Ben Zoma was that he posited too great a distance between the upper and the lower waters. This is the meaning of the statement, “Ben Zoma glimpsed and died.” (According to the Babylonian Talmud, Ben Zoma went mad, but Ben Azzai died. According to Palestinian Tamud, Ben Zoma died, and Ben Azzai went mad. ) The Mei HaShiloach gives a brief explanation of this. The Gemara (Hagiga, 15b) records Ben Zoma saying, “I was gazing between the upper and the lower waters, and there is only three fingerbreadths between them.” Upon hearing this, Rabbi Yehoshua said to his students, “Ben Zoma is still on the outside.” (Simply explained, this means after his mystical experience, Ben Zoma’s perception became damaged, and the sages of his day felt that they could no longer rely upon him. On a deeper level, R. Yehoshua may have been saying that Ben Zoma perception was outside the realm of unity.) What was the actual distance between the upper and lower waters? “Rabbi Aha ben Yaakov said a hairbreadth. And the Rabbis said the space between the boards of a narrow bridge. Mar Zutra (or maybe Rav Assi) said as the space between two garments spread one over the other; and others say, the space between two cups fitted one over the other.” The subject of the space between the upper waters and the lower waters is hinted at in the matter of the firmament, which alludes to the separation between the upper and lower worlds. The creation of the firmament made a division between the upper and lower worlds, as it is written in the Zohar (Bereshit, 17a): “And God said, let there be an expanse in the midst of the waters.” (Bereshit, 1:6) This is the secret of the rectification, specifically of the separation between the upper and lower waters, in the secret of the left… A conflict that is arrayed as above, (D. Matt’s translation was partially used in this passage. ) which rises and does descend, (Meaning, a conflict exists in this world, similar to the conflict above – i.e. the division between heaven and earth; that is the Talmudic debate between Shammai and Hillel, which was a “makhloket l’shem shamayim” – a dispute for the sake of Heaven, and ultimately reconciled (Pirkei Avot, 5:17), just as the division between heaven and earth will ultimately be reconciled. The opposite is the conflict of Korah, which was a a “makhloket sh’lo l’shem shamayim” – not for the sake of heaven, and thus will not endure. It is similar to the false division perceived by Ben Zoma. ) and which exists on a straight path, is the dispute of Shammai and Hillel. There God separated between the two and reconciled them. Since this was a conflict for the sake of Heaven, the Heavens mediated the conflict, and because of this it endures. (Matt renders, “and upon this conflict the world was established,” based on another version. ) This is akin to the creation of the world. Korah (in his dispute with Moshe) went against the work of creation. He was in dispute with the heavens. He wanted to contradict the words of Torah. In his dispute he was certainly cleaving to hell, and hell clove to him. This secret is written in the book of Adam. The reason for the separation between the upper and lower realms is in order give man the ability to serve God. The division creates darkness and a concealment of the Divine Presence. Man can then serve God through the power of his own free choice. This is as was mentioned above in the Tikkunei Zohar (Tikkun 70) and is mentioned in the Zohar (Tetsave, 184a): Man only serves God from amidst darkness… (G-d’s worship is not complete until it arises out of man’s free will. But in order for many to have free will, he cannot be aware of G-d’s presence. A level of darkness, concealment, or “division” between the upper and lower worlds must exist. ) Therefore God created the “Tree of Doubt” which is the Tree of the Knowledge of Good and Evil. (The Tree of the Knowledge of Good and Evil represents the consciousness that perceives a separation between heaven and earth. When it is used to bring man closer to G-d, it is called a “controversy (i.e. division) for the sake of heaven.” However, when the dualistic perception is taken to its most negative extreme, it posits an unbridgeable gap, which is the root of all irreconcilable controversies, that are “not for the sake of heaven.” ) In this way man can serve God out of this very uncertainty. This is as it is said (ibid.): Light is only that which comes out of darkness. When this side is subdued, the Holy One, blessed be He, ascends above, and His Glory is magnified. (The only true service of God is that which arises from a situation of doubt and confusion.) Indeed, from the downward evolutions and concatenations of the branches of the Tree of Doubt, there eventually arises the phenomenon of the dispute which is not for the sake of Heaven, like the dispute of Korah. (The Radziner is presenting a tremendously novel concept, namely that the root of all earthly conflicts lie in the contradiction between God’s omnipresence and His concealment. Though He is everywhere, as the Torah states, “there is none else besides Him,” yet our normal human perceptions contradict this. Similarly, though God directs everything in the world, we still have free choice to do as we please. Yet, it is the concealment of the Divine that provides us with the ability to freely serve Him. When the Zohar says, “The Heavens mediated this conflict, and thus it endures,” it means that only through God’s illumination can the human mind grasp the reconciliation of these paradoxes. ) This is because the Tree of the Knowledge of Good and Evil also contains separate evil. This is included in the divine utterance of creation, “Let there be a firmament,” – which is separate – and creates a division between the upper and lower realms.
ויהי כן, “and so it came to be.” The meaning of the word: כן, is that what came to be then is still so nowadays. Actually, according the sequence of the subject matter discussed by the Torah this statement could have been expected already immediately after the words: בין מים למים, “between one type of water and the other type of water,” in verse 6. The reason it was not inserted there is that it might have misled us into thinking that the separation by itself constituted the completion of a creative act by G-d involving the water. Nonetheless, seeing that a certain stage of the separation of the waters had been concluded, the Torah saw fit to insert the line: “it was evening, it became morning, a second “day.”Our sages in the Zohar on Parshat Eykev page 273, state that one does not do things “in pairs.” What they mean is that just as in the story of creation something that had been commenced on one day was not completed until the second day, [to avoid creating both types of water on the same day, Ed] there is no need to complete on the same day other matters that one has commenced on a certain day. The quotation we cited from the Zohar continues with: “just as one does not begin to do something in pairs so one should not complete it in “four.” The reason is that on the fourth “day,” the universe as we know it was completed; [except for the living creatures therein. Perhaps the deeper meaning of this is that man must not try to “copy” what G-d did at the time of creation so that he may not be viewed as competing with the Creator, as a form of idolatry. Ed. ] As to the fact that we do not read that “G-d saw that it was good,” at the end of the report of the second “day” of His creative activity, the reason most likely is that on that day gehinom, purgatory, was also created, as stated in Pessachim 54, and the Creator does not derive any satisfaction from having to consign any of His creatures to that region of the universe. We know this from Sanhedrin 39. Moreover it is written in Chronicles II 20,21: ויועץ אל העם ויעמד....בצאת לפני החלוץ ואמרים הודו לה' כי לעולם חסדו, “aftertaking counsel with the people.....as they went forth ahead ofthe vanguard, saying: ‘praise the Lord for His steadfast love is eternal.’” [The subject there is the miraculous salvation of Yehoshaphat and the army of Yehudah from a combined assault against them by three nations. Ed.] Our sages say that the reason that in this prayer of thanksgiving by the army of the King of Yehudah the attribute of G-d’s goodness is omitted, is that He does not enjoy the necessity of having had to kill His creatures, even when in fact they killed one another, as in that instance.(verse 23 there) Rabbi Elazar claims that on the sixth day of creation the Torah added the word: מאד, “very,” after the word טוב, “good, to make up for the missing “good” at the end of the report of what had been created on the second day.” (Compare Genesis 1,31)
And God made the firmament and He separated, etc.: This verse says, 'explain me according to the simple meaning.' Since behold, this verse ends "and it was so," and [so] what is the verse missing? And also, why is it written, "and He separated, etc." - behold the firmament separates automatically? And also the difference [is noteworthy,] that [here] it is written, "between the waters, etc and the waters etc. and not, "the waters, etc. from the water," as in the previous verse. And also here it should have written, "between the waters that are above the firmament and the waters that are below the firmament." But to begin with, we must understand - is the screen between the waters according to its simple understanding not essentially needed for that day [alone]? Since behold, on the morrow, God said, "let the waters gather, etc." and the lower waters were submerged very much; and if so there was no need for a screen that would separate between them and this is a wonder. But even more difficult is that which is found in Chagigah 15, that Ben Zoma peeked and saw that there is only two or three finger breadths between the higher waters and the lower waters, as it states, "And the spirit of God was hovering over the waters." And [this is] surprising, since, behold they are far from each other like the sky is [far] from the earth. But all of this is explained according to the Midrash Kohelet, that [states] that the firmament is not the lower skies, that are upon the earth, but rather it is a second firmament, within which the luminaries were placed later and [which] is called the firmament of the skies and not just skies, and the Sages, of blessed memory, brought an explicit verse [to prove this] (Nehemiah 9:6), "The skies [and] the skies of the skies and all of their hosts." And according to this, the explanation of, "let there be a firmament in the waters and it will separate the waters from the waters" is understood. Meaning [that it is] between the waters that are above the lower ones and the waters that are above the higher skies which [comprise] the [actual] firmament. (And similar to this is found in the Guide for the Perplexed 2:30.) (And this is as is found in Shemot Rabbah 33: Above - "let there be a firmament in the waters;" Below - "and the curtain will separate for you between the holy and the holy of holies" (Exodus 26:33). Behold, the separation between the two waters is compared to the separation between the holy and the holy of holies, and this is as I have written.] From this, [we see that] the understanding of the separation of this verse is not a screen that separates, but rather an unusual entity between these waters. And the matter is clear that both of them are not in the form of waters that are visible to us in the lower world. Rather, the waters are purified and provide good and kindness in a different from, that is referred to here with the name, 'water;' and that is [God's] running [of the world] which emanates great goodness and kindness. And about this [concept of 'water'], it is written (Psalms 42:8), "The depths call to the depths [for the voice of Your water channels]." And it is written (Psalms 65:10), "the stream of God is full of water;" and many [other] verses and midrashim [relate to this], and [this] is called by us, 'the upper waters.' And in truth, everything that is under the second firmament is exactly the running of the world through nature, and the luminaries and the 'constellations' control it and [they] are called 'lower.' And the verse [here] informs us that God separated between running the world through kindness and emanation - which is above the firmament, meaning above the running of the 'constellations;' and the waters that are below the firmament - which is the running [of the world] exactly by the 'constellations.' And for this reason, it is written "from on top of the firmament," the meaning of which is [to convey] not on top of on top; as is found in in the Chapter Mitsvat Chalitza about the wording of the verse (Deuteronomy 25:9), "from on top of his foot." And so [too] is the understanding of "from on top of the firmament," close to the firmament and not far [from it]. And it comes to make us understand that the intention is not that the upper waters are kindness that appears through complete and absolute miracles. For, if so, there would be no need for a separation from the kindness that is in nature, since it is automatically separated. And so [too], there would be no need to say that the waters that are under the firmament, means the physical waters and the ones that we see; for, if so, they are certainly not comparable to the upper waters. But rather, it is necessary to separate between the running [of the world] through providence and 'through hiding it from nature;' and between the running [of the world] through the 'constellations,' exactly according to nature. And this is what Ben Zoma peeked at and said that there is not more than two or three finger breadths between them; and it is hinted to in the earlier verse "and the spirit of God," meaning His providence, may He be blessed, "was hovering upon the face of the waters," which is the network of kindness in nature. And the meaning of "and God made the firmament" is that He refined and set it up on its essential foundations, (as I have written in Parshat Ha'azinu on the verse [Deuteronomy 32:6], "He is your maker," and in several places), which means that the bottom face of the firmament would extend more towards the lower waters - which is exactly natural - and the upper face would extend more to the higher waters, like any thing that separates between two items. And [the reason that] it is written [here] "between" and "between" is as I have written earlier on verse 4. And this firmament is from the wonders of the Perfect Knowledges, may He be blessed, such that His providence, may He be blessed, is mixed together with nature, for each person according to his deeds. And about this, it is written (Psalms, 19:2), "and the work of His hands is spoken by the firmament;" that the Holy One, blessed be He, always does wonder [and] supervises his creatures and, nonetheless, gives nature dominion together [with His providence].
AND GOD MADE. Dividing one thing from another is expressed by placing the preposition ben (between) before the first object and a lamed before the second, as in And let it divide (The verse literally reads: and let it divide between.) the waters (ben mayim) from the waters (la-mayim) (Gen. 1:6) and between the holy (ben kodesh) and the common (le-chol) (Ezek. 44:23). It may also be expressed by placing the preposition (ben) before each one of the objects, as in our verse and divided the waters (The verse literally reads: and God divided between the waters.) (ben ha-mayim) which were under the firmament from the waters (u-ven ha-mayim) which were above the firmament. And it is found with the word ben repeated and a lamed before the second object, as in But your iniquities have separated Between you (benekhem) and your God (le-ven elohekhem) (Is. 59:2).
[AND IT WAS SO.] This phrase is connected to the verse which follows it: When it was so, God called the firmament heaven. (And it was so is out of place following And God made the firmament. If he made it, then obviously it was so. Hence it does not apply to verse 7 but is connected to verse 8; viz., after the firmament came into being God called it heaven (Krinsky).)
From above the firmament: There are two [places this appears] according to the tradition: here and the other is (Ezekiel 1:25), "and there was a voice from above the firmament," in the chariot [apparition] of Ezekiel. And in the same way that we don't teach about 'the story of creation' in public, so [too] do we not teach about 'the story of the chariot' [in public].
And God made the firmament: This verse should not have been stated; since the verse before this already stated, "And God said, etc." and it should have finished by stating, "and it was so." And I also saw that it was not justified to state "and it was so" after it stated, "And God made." Rather, after stating, "And God said," [such a phrase] would tell us that He said and it was.
And it appears that three tasks were done with the firmament: The first was the creation of its substance's existence in reality, and this is what was created on the first day in the first proclamation.
And the second is that that God said to it that it should make a firmament, the explanation [of which] is that it should stretch out and make a partition and God measured the [appropriate] size of its stretching, so that it would suffice to separate between the waters and the waters; and that is what is stated in the verse before this.
And the third is that, since the heavens are spherical and slanted, we cannot say that the firmament would be different than all [the rest of] the heavens, and in the statement that states, "let there be a firmament," He only said said that it should stretch out, but the order of its setup - whether it be stretched out like a straight partition or one slanted on its ends or whether it inclines to one of the four corners of the world - this is not understood from the statement of God, when He said, Let there be a firmament. For this reason, He went back and stated, "And He made;" the explanation [of which] is that he adjusted the order of its arrangement according to the order of the adjustment of the heavens, which are like an upside down bowl facing down and their back is upwards, for reasons that are known to the Creator of the world. And He went back and stated, "and He separated, etc." since the order of its formation to which the Creator set it up is the opposite of the adjacent statement, that "He separated between, etc," since an [object] arranged like this does not block out between these two waters. For this reason, it states that even if He made it in this arrangement, nonetheless, "and He separated between, etc." And about these two (the second and third) items, the verse stated, "And He made," [meaning] that he fixed it according to the order that was correct in His eyes, and that He created in it an invention that would be able [to accomplish His plan] even with this arrangement.
And He was precise in stating, "which were above, etc." to say that even though it was made in this arrangement, it separated [also] between the waters above it, a reality that would [normally] not be able to exist in the world. And after all this, He stated, "and it was so," [which] goes back on verse 1 and 2; since when He told it to spread, so was it, and when He told it to be a separation - even if its setup does not allow for it to separate in this manner, according to nature, as mentioned - "and it was so." Or it is possible that the reason it delayed stating, "and it was so" until the [end of the] verse [of] "And He made," was that He did not want to state, "and it was so," until He completed the act in all the details of [its] creation.
And after I wrote all this, I found that an explicit verse of the Bible testifies to our explanation, since it is written (Isaiah 42:5), "So said etc., Creator of the heavens and who unfolded them;" behold it mentioned two things, the creation by itself and the unfolding by itself. And this is what I explained about the first and second [tasks], since in the first day was the creation and in the second day was the unfolding, and within [that] was the unfolding and its manner, which are the two things that we hinted to.
And I saw the statement of our Rabbis, of blessed memory, in Bereishit Rabbah 4:6, and this is what they said, "'And God made the firmament;' this is one of the verses [about] which Ben Zoma shook the world, [asking] is it not that the heavens were made in one statement by the word of God?" And [yet] according to our approach, 'and the earth was quieted' from its shaking; and perhaps that which Ben Zoma shook the world was before he resolved the verses, but after the resolution of the verses, 'the earth was quieted' [and] calm.
Or one could say in the following way, according to what we have explained on the verse, "And God said, 'let the waters gather, etc.," that there are two [types of] water, one male and one female; and according to this, from the perspective that all the waters were mixed in the way that the light and darkness were mixed, 'a bit here and a bit there,' as they, of blessed memory, said (Bereishit Rabbah 3), "'And God separated between the light, etc.,' so too with the higher (elyonim) waters" - the explanation [of which] is the better (meulim) waters, and these are the male - "mixed with the lower waters" - lower in their status; and so God now said that the firmament should make two separations: the first one that it separate one from the other - according to what the Holy One, blessed be He, implanted in it, that it should separate one form the other; and the second one that these [waters] should always be divided by it, [such] that it would split between the two of them; and according to this, its stating, "let there be a firmament within the waters" here refers to the separation that separates between the two waters. And that is why it states "within the waters," since all of the waters were mixed. And afterwards, God arranged the firmament that it should be able to split the two of them perpetually; and that is the second separation, and about both of them the verse stated, "and it was so."
AND G-D MADE THE FIRMAMENT. The word asi’yah (doing) always means adjusting something to its required proportion.
AND IT WAS SO. On the first day, And there was light is written after And G-d said, ‘Let there be light,’ in order to explain that after the command of G-d, it [the light] came forth into actuality and was as He decreed it to be. But here, after the command, Let there be a firmament, it is written, And G-d made the firmament, and divided, etc.; why then has Scripture added here, And it was so? It is to tell us that it was to be ever so, for all times. But Rabbi Abraham ibn Ezra explained that the expression and it was so is attached to the verse which follows, meaning when it was so, G-d called the firmament Heaven. That is not correct. In Bereshith Rabbah (4:7.) the Rabbis have said: “And G-d made the firmament. This is one of the verses which Ben Zoma (A colleague of Rabbi Akiba. He was one of the four men of his time who were deeply engaged in the interpretation of the mystical doctrine of creation. See Chagiga 14b.) found difficult: (Literally: “caused the world to shake.”) And G-d made, etc. But was not [the world created] by command, as it is written, By word of the Eternal were the heavens made?” (Psalms 33:6.) Now Ben Zoma’s difficulty was not only on account of the word vaya’as (And He made), since on the fourth, (Verse 16.) fifth, (Verse 21. On the fifth day the word vaya’as is not found; only vayibra (and He created).) and sixth day, (Verse 25.) vaya’as is also written. Rather, his difficulty was, as I have said, that on the other days, immediately after G-d’s command, it is written, And it was so, indicating that it came into being immediately after the command, but here on the second day, after it says, And G-d said — vaya’as (And He made) is written! This was his question. Perhaps Ben Zoma had some secret interpretation which he did not want to reveal. This is the explanation of the cause of his difficulty.
ויעש אלהים את הרקיע AND GOD MADE THE EXPANSE — He put it in proper condition in its place: this is the meaning of “making” it. Similarly (Deuteronomy 21:12) ועשתה את צפרניה “And she shall let grow (literally, make) her nails”.
מעל לרקיע ABOVE THE EXPANSE — It is not said here על הרקיע “upon the firmament״, but מעל “hanging from above”, because they (the waters) were suspended in space (Genesis Rabbah 4:3). Why is it not stated in reference to the work of the second day “that it was good”? Because the work associated with water was not completed until the third day — He only began it on the second — and anything that is not completed is not in a state of perfection and at its best (and so cannot be termed “good”). Therefore on the third day when He completed the work associated with water and another work was commenced and finished, the words כי טוב are repeated, once in reference to the completion of the work of the second day, and again in reference to the completion of the work of that day (Genesis Rabbah 4:10).
ויהי כן und da ward es also, so, wie es Gott gewollt, wahrscheinlicher aber: so wie wir es jetzt erblicken. Der uns jetzt gegenwärtige Zustand war nicht von je, sondern ist erst auf Gottes Geheiss also geworden.
"And G-d made the firmament" - and it was that when some of the elemental water was removed from under that part of the waters which became vaporous in nature, as it was when He said, "let the waters be gathered from beneath the heavens" Genesis 1:9, it was fit that the vaporous part would descend to that same place from which the that [non-vaporous portion of] waters was removed. But He made it such that that "firmament" that separates would have the power to stop and prevent the vaporous portion from descending - that's the "waters which are above the firmament", such that the transformed atmospheric portion would descend, while the vaporous would remain in its original place. Because of this, when the moist vapor reaches it [i.e., the firmament], it condenses and gives rise to rain, snow and hail. As they condense they descend, as it is said, "at the sound of His placing an abundance of water in the heavens" Jeremiah 10:13. - what it wanted by saying "heavens": the firmament which condenses the atmospheric part [of the waters], as it is said "And G-d called the firmament "heavens" Genesis 1:8. Now when the cloudy, excited vapor arrives there [at the firmament], it generates thunder and lightning, and it is said: "He lifts up clouds from the ends of the earth, thunder from the rain He makes" [continuation of verse quoted previously from Jeremiah]. Now, seeing as how some of the heavier watery element is above the lighter air, which from our perspectives is against their nature - this without doubt indicates the action of an volitional actor, intended such an outcome, as it is said, "the work of His hands shall the firmament declare" Psalms 19:2
"and it was so" - it remained thus against its nature.
And it was so: that the firmament sufficed to hold up the higher waters, that they should not get mixed up with the lower ones.
He fixed it... Rashi is answering the question: Were the heavens not already created on the first day?
Similar to, “And she made [fixed]...” I.e., ועשתה also means fixing [i.e., improving]. You might object: There (Devarim 21:12), Rashi explained that ועשתה means that she lets her nails grow in order to make herself repulsive. Thus it means [the opposite], not fixing up! The answer is: letting the nails grow indeed improves them, although it makes the woman appear repulsive. Hence, Rashi’s proof from ועשתה is valid. (Re’m) Another answer: By letting her nails grow, although it makes her repulsive, it will eventually improve her status — for otherwise she is prohibited to marry. (Maharshal) The term עשייה clearly means fixing, according to all views, as the Gemara (Yevamos 48a) proves from מפיבושת, about whom it says, ולא עשה רגליו ולא עשה שפמו (Shmuel II, 19:25). Although in that Gemara, Rabbi Akiva and Rabbi Eliezer disagree whether ועשתה means letting her nails grow or trimming them, the reasons for their views are explained there. (Nachalas Yaakov, see further elaboration there)
Because they are suspended in space. A question arises: Do we not learn from, “Let there be a canopy in the midst of the waters,” that the waters were suspended, as Rashi explained earlier? The answer is: Both phrases are needed. If it said only, “in the midst of the waters,” we would know that there is a separation between the canopy and the upper waters, but we would not know that they were suspended. Only the phrase “from above the canopy” teaches us this point. And if it said only, “from above the canopy,” we would know that the waters were suspended in space, but we would not know that there is such a big separation [between them and the canopy]. Only the phrase “in the midst” teaches us this point. (Nachalas Yaakov)
And why does it not state... You might ask: How is this question relevant to [the waters being suspended, which is the subject] here? The answer is: We would say that the Torah omitted “It was good” when referring to the canopy since it disobeyed Hashem’s command. For Hashem said, “Let there be a canopy in the midst of the waters,” teaching that it should be equally distant from the upper waters and the lower waters. And we might think that the canopy did not do so, and the upper waters were right on it. Similarly, we find that the earth disobeyed Hashem’s command, as Rashi explains later (v. 11) regarding the fruit trees. But now that Rashi explains that the waters are suspended in space, we see that the canopy obeyed Hashem’s command. If so, why does it not state, “It was good”? Another answer: [We would say that] the lower waters are jealous of the upper waters which actually touch the canopy — hence it does not say, “It was good.” But now that Rashi explains that even the upper waters do not touch the canopy, the question arises: why does it not state, “It was good”? [Another answer: We would say that] the Torah omits “It was good” because the creation of the waters is not finished, since the object upon which the upper waters would rest was not yet created. But now that Rashi tells us that they are suspended in the air, the creation of the waters was apparently completed. Thus the question arises: Why does it not state about them, “It was good”? (Nachalas Yaakov)
Because the work involving the water was not completed... You might ask: Why does it not state, “It was good” on day two for the completion of the canopy, as Rashi explained earlier (v. 6) that it was fluid but solidified on the second day? The answer is: The gathering of the waters [on the third day] was a work on its own, as well as the completion of day two’s work. But the canopy’s solidification only completed the earlier work and was not a work on its own. And the phrase, “It was good” is inappropriate just for the completion of an earlier work. (Re’m) Another answer is: The canopy’s solidification was not a [significant] act since it did not change from its original appearance; rather, the fluid merely thickened. Thus, “It was good” is inappropriate. You might object: [If so,] why does it not state, “It was good” three times on day three? Twice as Rashi said, and a third for the completion of the earth’s work — as it is written (v. 9), “And let the dryness be seen,” as Rashi explains there [that this refers to the earth]. For the earth changed from its original appearance! The answer is: This is not called a change, for the earth remained the same — only that before it was not visible [due to the water covering it].
God made the firmament and divided between the water that was under the firmament and the water that was above the firmament; and it was so. This division served to separate between the material and spiritual planes. From this point forward, physical matter and spirit became distinguishable from one another. They would now exist separately, in some ways interconnected but essentially independent from one another.
ויהי כן. “so it came to be.” Nachmanides queries the need of the Torah to write these words. Granted that after the first report in the Torah of G’d giving a directive the Torah had to inform us that G’d’s directive had been carried out; here the Torah had already added after G’d giving the directive that He Himself carried it out to the last detail, עשייה; so why did we need to be told that it indeed came to be? Nachmanides concludes that this is why the Bereshit Rabbah 4,6 on this expression writes that concerning this expression Ben Zoma made a great commotion among the scholars. He questioned the entire series of the expression ויהי כן, seeing we have an explicit statement in Psalms 33,6 that the heavens were made completely, in their last detail, at the word of G’d. It is clear that Ben Zoma did not question the words ויעש אלוקים as being strange, but the words ויהי כן. [by the way the Bereshit Rabbah does not answer the question there but only at the end of chapter 10. Ed.] The answer given is that G’d’s directive was carried out immediately, without delay, and that He, being G’d, did not have to exert Himself in any manner in order to bring about what He intended. Not only that, but the words ויהי כן include the assurance that as long as heaven will exist, it will exist in the format it was created at that time. [not like earth which has been subject to great upheavals from time to time, not the least of which was the deluge. Ed.] Ibn Ezra explains that the words ויהי כן should be read as if they referred to what follows, so that we would realize that when the first verse already spoke about a phenomenon known as שמים, the reference as to what is now being named as שמים by G’d. Nachmanides adds further that the heavens referred to in these verses are not the planetary system as we know it, but describe part of the merkavah, the celestial regions forming the entourage of the Creator, as in Ezekiel 1,22 ודמות על ראשי החיות רקיע כעין הקרח הנורא נטוי על ראשיהם מלמעלה, “and as for the semblance of the expanse above the heads of the chayot, it resembled awesome ice, spread out above their heads.” The Torah did not write a word about the creation of these creatures which formed part of Ezekiel’s vision, just as it had not reported a word about the creation of the angels or any other disembodied phenomena in the universe. The Torah lumps together all these phenomena as having been created on the second day when the creation of the רקיע, later named שמים, is referred to in only general terms. Basically, these phenomena were all created from the waters, and that is the reason for the repeated use of the term רקיע השמים, the word שמים being a composite, i.e. שם מים, “there is water there.” The planetary system which the Torah describes as G’d placing ברקיע השמים, clearly is not part of the concept רקיע השמים, but consists of inhabitants of that “expanse.” Nonetheless, even taking into consideration the words of Nachmanides, we have to add that the word ארץ in the first word of the Torah does indeed refer to the “earth” as we know it, the Torah having used the appellation in anticipation of the globe that became visible on the third day.
A diaphragm is thus inserted there. In other words, the new end point that was formed on account of the ascension of Malkhut to Bina, in the place called the chest, is called “diaphragm” based on the mystical meaning of the firmament that separates between the upper waters, which are Keter and Ḥokhma, which remained within the level of the interior, and Bina, Tiferet, and Malkhut, which were ejected from the level of the ten sefirot of the interior and became the level of the ten sefirot of the end. (The author of the Sulam explains here that the Torah alludes to this separating diaphragm in Genesis 1:7. The repositioning of Malkhut from the navel at the bottom of the interior to the level of Bina at the chest, effectively “partnering” Malkhut with Bina, causes the levels of Bina, Tiferet and Malkhut to be separated from Keter and Ḥokhma. Keter and Ḥokhma are the “waters” that lie above the firmament, and Bina, Tiferet and Malkhut are the “waters” below. ) Because of this diaphragm, the ten sefirot of the interior were divided into two levels: The area from the mouth to the chest is considered the ten sefirot of the interior, Atzilut, and the first three sefirot of the body; from the chest and downward, to the navel is considered the ten sefirot of the end, the level of Beria, and the six extremities without a head, like the ten sefirot of the end. With regard to the ascent of Malkhut to Bina, and the new endpoint that occurs in the middle of every level, see sections 15 and 16 below.
8. “And God-Elohi”m-אלהי״ם made the firmament.” (Genesis 1:7)
Praise God. Praise Adonoy from the sky; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all the stars of light. Praise Him, skies of skies, and the waters that are above the skies. (Bereishis 1:6-7 indicates that there are waters above the heavens.) They will praise the Name of Adonoy, for He commanded it and they were created. He established them for all time, (The heavenly bodies, unlike humans and earthly things, were created from materials that do not deteriorate.—Kuzari) for as long as the world exists; He decreed it and it is unalterable. (None of the heavenly bodies transgresses the Divine decree about its functions in the role for which it was created. The sun never violates its mandate to serve by day or the moon by night. According to Ibn Ezra, the verse might also be translated “He issued a decree which will not pass away,” for Hashem’s decree is permanent and immutable.) Praise Adonoy from the earth, sea-monsters and all [that dwell in] the depths. Fire and hail, snow and vapor, stormwind, [all] fulfilling His word. The mountains and all the hills, fruit trees and all cedars. Wild beasts and all animals, creeping things and winged fowl. Earthly kings and all peoples, ministers and all earthly judges. Young men and also maidens, elders together with lads. (Elders and youngsters praise Hashem together while the young men must be separated from the maidens. In the Temple separate facilities were erected for the women. So too must there be separate seating in our synagogues.) They will praise the Name of Adonoy, for His Name alone is exalted; His majesty is over the earth and the skies. He will raise the might of His people, [which is] praise for all His pious ones, for the Children of Yisrael, the people near (The fulfillment of the last two verses will take place in the Messianic era.) to Him. Praise God.
Praise God. Praise Adonoy from the sky; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all the stars of light. Praise Him, skies of skies, and the waters that are above the skies. (Bereishis 1:6—7 indicates that there are waters above the heavens.) They will praise the Name of Adonoy, for He commanded it and they were created. He established them for all time, (The heavenly bodies, unlike humans and earthly things, were created from materials that do not deteriorate.—Kuzari) for as long as the world exists; He decreed it and it is unalterable. (None of the heavenly bodies transgresses the Divine decree about its functions in the role for which it was created. The sun never violates its mandate to serve by day or the moon by night. According to Ibn Ezra, the verse might also be translated “He issued a decree which will not pass away,” for Hashem’s decree is permanent and immutable.) Praise Adonoy from the earth, sea-monsters and all [that dwell in] the depths. Fire and hail, snow and vapor, stormwind, [all] fulfilling His word. The mountains and all the hills, fruit trees and all cedars. Wild beasts and all animals, creeping things and winged fowl. Earthly kings and all peoples, ministers and all earthly judges. Young men and also maidens, elders together with lads. (Elders and youngsters praise Hashem together while the young men must be separated from the maidens. In the Temple separate facilities were erected for the women. So too must there be separate seating in our synagogues.) They will praise the Name of Adonoy, for His Name alone is exalted; His majesty is over the earth and the skies. He will raise the might of His people, [which is] praise for all His pious ones, for the Children of Yisrael, the people near (The fulfillment of the last two verses will take place in the Messianic era.) to Him. Praise God.
He Who covers with water, (This refers to the “Waters that are above the skies” (Genesis 1:6-7; Psalms 148:14).—Metsudas Dovid)
and the waters that are above the skies. (Genesis 1:6-7 indicates that there are waters above the heavens.)
My soul, bless Adonoy; Adonoy, my God, You are greatly exalted; with beauty and splendor are You clothed. Enwrapped in light, garment-like, He spreads out the heavens like a curtain. He Who covers His upper chambers with water, (This refers to the “waters that are above the skies” (Genesis 1:6-7; Psalms 148:14).—Metsudas Dovid) He Who makes clouds His chariot, He Who walks upon wings of wind. He Who makes winds His messengers, flaming fires His servants. He Who established the earth upon its foundations, [so] that it shall never be moved.
Praise God. Praise Adonoy from the sky; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all the stars of light. Praise Him, skies of skies, and the waters that are above the skies. (Genesis 1:6-7 indicates that there are waters above the heavens.) They will praise the Name of Adonoy, for He commanded it and they were created. He established them for all time, (The heavenly bodies, unlike humans and earthly things, were created from materials that do not deteriorate.—Kuzari) for as long as the world exists; He decreed it and it is unalterable. (None of the heavenly bodies transgresses the Divine decree about its functions in the role for which it was created. The sun never violates its mandate to serve by day or the moon by night. According to Ibn Ezra, the verse might also be translated “He issued a decree which will not pass away,” for God’s decree is permanent and immutable.) Praise Adonoy from the earth, sea-monsters and all [that dwell in] the depths. Fire and hail, snow and vapor, stormwind, [all] fulfilling His word. The mountains and all the hills, fruit trees and all cedars. Wild beasts and all animals, creeping things and winged fowl. Earthly kings and all peoples, ministers and all earthly judges. Young men and also maidens, elders together with lads. (Elders and youngsters praise God together while the young men must be separated from the maidens. In the Temple separate facilities were erected for the women. So too must there be separate seating in our synagogues.) They will praise the Name of Adonoy, for His Name alone is exalted; His majesty is over the earth and the skies. He will raise the might of His people, [which is] praise for all His pious ones, for the Children of Israel, the people near (The fulfillment of the last two verses will take place in the Messianic era.) to Him. Praise God.
My soul, bless Adonoy; Adonoy, my God, You are greatly exalted; with beauty and splendor are You clothed. Enwrapped in light, garment-like, He spreads out the heavens like a curtain. He Who covers His upper chambers with water, (This refers to the “waters that are above the skies” (Genesis 1:6-7; Psalms 148:14).—Metsudas Dovid) He Who makes clouds His chariot, He Who walks upon wings of wind. He Who makes winds His messengers, flaming fires His servants. He Who established the earth upon its foundations, [so] that it shall never be moved. The deep, He covered as with a garment; (God covers the depths of the seas in order to prevent them from overflowing and destroying the world.—Metsudas Dovid) the waters remain on mountains. (Even though the nature of water is to flow downward, God nevertheless ordered that there be water on the highest mountains.—Metsudas Dovid) At Your shout they retreated, at Your thunderous voice they hastened away. (This sentence describes God's command, “Let the waters under the heavens be gathered together unto one place” (Genesis 1:9).—Metsudas Dovid) They go up mountains, down into valleys, to the specific place You founded for them. You set a boundary (The sand is the boundary; the water may not cross it to flood the earth.—Rashi) [which] they may not cross, lest they return to cover the earth. He Who sends springs into streams to flow between the mountains; to water all the beasts of the fields; the wild ones quench their thirst. Over them dwell the birds of the sky, from among the branches, they give voice. [You] Who waters the mountains from His upper chambers, (See footnote 00.) from the fruit of Your works (“The fruit of Your works” refers to the rain which satisfies the needs of the earth.—Metsudas Dovid) the earth is sated. [You] Who causes grass to sprout for cattle, and vegetation for the labor of man, to bring forth bread from the earth; wine to cheer the heart of man, to make [his] face shine from oil, and bread to sustain the heart of man. Adonoy's trees are sated, (The trees are satisfied with the rain.) the cedars of Lebanon that He planted; where birds make their nests, the stork—the firs are her home. The high mountains [are] for the wild goats, the rocks a refuge for the rabbits. He made the moon to fix seasons the sun knows its place to set. You make darkness and night comes, in which move about all the beasts of the forest. —The young lions roar for prey, and seek their food from the Almighty. [When] the sun rises, they gather and come into their dens to lie. Man goes out to his work, to his labor until evening. How many are Your works, Adonoy! You made them all with wisdom; the earth is full of Your possessions! This sea, great and wide— therein are innumerable creeping things, animals small and great. There ships travel; this Leviathan (According to tradition, God created the Leviathan with a mate but slew her in order that they not reproduce. Because of their tremendous size, they would have brought much destruction to the world (See Rashi in Genesis 1:21).—Rashi) You formed to frolic with. They all look to You expectantly, to provide their food in its time. [When] You give it to them, they gather it in; [when] You open Your hand, they are sated with goodness. Whey You hide Your face, (When God withdraws His sustaining power from any creature or being, it perishes.) they are panic-stricken; When You gather in their breath, they perish, and to their dust they return. When You send Your spirit, (This refers to the era when God will restore life to the dead.—Rashi) they will be created [anew]; and You will renew the face of the earth. The glory of Adonoy will endure forever, Adonoy will rejoice in His works— Who gazes upon the earth and it trembles; Who touches the mountains and they erupt. I will sing to Adonoy with my life; I will offer hymns to my God as long as I am alive. May my words be pleasant to Him; I will rejoice in Adonoy. (When God accepts my prayer, I will rejoice in His deliverance.—Metsudas Dovici) Sin will be excised from the earth, and the wicked will be no more; My soul bless Adonoy, Praise God.
Praise God. Praise Adonoy from the sky; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all the stars of light. Praise Him, skies of skies, and the waters that are above the skies. (Genesis 1:6-7 indicates that there are waters above the heavens.) They will praise the Name of Adonoy, for He commanded it and they were created. He established them for all time, (The heavenly bodies, unlike humans and earthly things, were created from materials that do not deteriorate.—Kuzari) for as long as the world exists; He decreed it and it is unalterable. (None of the heavenly bodies transgresses the Divine decree about its functions in the role for which it was created. The sun never violates its mandate to serve by day or the moon by night. According to Ibn Ezra, the verse might also be translated “He issued a decree which will not pass away,” for God’s decree is permanent and immutable.) Praise Adonoy from the earth, sea-monsters and all [that dwell in] the depths. Fire and hail, snow and vapor, stormwind, [all] fulfilling His word. The mountains and all the hills, fruit trees and all cedars. Wild beasts and all animals, creeping things and winged fowl. Earthly kings and all peoples, ministers and all earthly judges. Young men and also maidens, elders together with lads. (Elders and youngsters praise God together while the young men must be separated from the maidens. In the Temple separate facilities were erected for the women. So too must there be separate seating in our synagogues.) They will praise the Name of Adonoy, for His Name alone is exalted; His majesty is over the earth and the skies. He will raise the might of His people, [which is] praise for all His pious ones, for the Children of Israel, the people near (The fulfillment of the last two verses will take place in the Messianic era.) to Him. Praise God.
My soul, bless Adonoy; Adonoy, my God, You are greatly exalted; with beauty and splendor are You clothed. Enwrapped in light, garment-like, He spreads out the heavens like a curtain. He Who covers His upper chambers with water, (This refers to the “waters that are above the skies” (Genesis 1:6-7; Psalms 148:14).—Metsudas Dovid) He Who makes clouds His chariot, He Who walks upon wings of wind. He Who makes winds His messengers, flaming fires His servants. He Who established the earth upon its foundations, [so] that it shall never be moved.
Praise God. Praise Adonoy from the sky; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all the stars of light. Praise Him, skies of skies, and the waters that are above the skies. (Genesis 1:6-7 indicates that there are waters above the heavens.) They will praise the Name of Adonoy, for He commanded it and they were created. He established them for all time, (The heavenly bodies, unlike humans and earthly things, were created from materials that do not deteriorate.—Kuzari) for as long as the world exists; He decreed it and it is unalterable. (None of the heavenly bodies transgresses the Divine decree about its functions in the role for which it was created. The sun never violates its mandate to serve by day or the moon by night. According to Ibn Ezra, the verse might also be translated “He issued a decree which will not pass away,” for God's decree is permanent and immutable.) Praise Adonoy from the earth, sea-monsters and all [that dwell in] the depths. Fire and hail, snow and vapor, stormwind, [all] fulfilling His word. The mountains and all the hills, fruit trees and all cedars. Wild beasts and all animals, creeping things and winged fowl. Earthly kings and all peoples, ministers and all earthly judges. Young men and also maidens, elders together with lads. (Elders and youngsters praise God together while the young men must be separated from the maidens. In the Temple separate facilities were erected for the women. So too must there be separate seating in our synagogues.) They will praise the Name of Adonoy, for His Name alone is exalted; His majesty is over the earth and the skies. He will raise the might of His people, [which is] praise for all His pious ones, for the Children of Israel, the people near (The fulfillment of the last two verses will take place in the Messianic era.) to Him. Praise God.
and the waters that are above the skies. (Genesis 1:6-7 indicates that there are waters above the heavens.)
His upper chambers with water, (This refers to the “waters that are above the skies” (Genesis 1:6-7; Psalms 148:14).—Metsudas Dovid)
“My beloved is like a gazelle or a fawn [ofer ha’ayalim]…” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, in truth you came to us first. “My beloved is like a gazelle” – just as the gazelle leaps, so the Holy One blessed be He leapt and bounded from Egypt to the sea and from the sea to Sinai. In Egypt, “I will pass in the land of Egypt…” (Exodus 12:12). At the sea, “this is my God and I will exalt Him” (Exodus 15:2). At Sinai, “He said: The Lord came from Sinai” (Deuteronomy 33:2). “Or a fawn” – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. (Rabbi Yosei teaches that "ofer ha'ayalim" means a fawn, and not a certain type of deer.) “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the wilderness of Sinai. “Watching from the windows” (Song of Songs 2:9) – “the Lord descended upon Mount Sinai…” (Exodus 19:20). “Peering through the cracks” (Song of Songs 2:9) – “God spoke all these matters…” (Exodus 20:1). “My beloved spoke up and said to me” (Song of Songs 2:10) – “I am the Lord your God” (Exodus 20:2). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, You told us that You will come to us first. “My beloved is like a gazelle” – just as the gazelle appears and is then concealed, so, the initial redeemer appeared and was then concealed. Rabbi Berekhya said in the name of Rabbi Levi: Like the initial redeemer, so will be the ultimate redeemer. The initial redeemer, this is Moses; he appeared to them and was then concealed from them. How long was he concealed from them? Rabbi Tanḥuma said: Three months; that is what is written: “They encountered Moses and Aaron…” (Exodus 5:20). (“Encountered” indicates that there had been an interruption in the contact between them.) The ultimate redeemer, too, will appear to them and will then be concealed from them. How long will he be concealed from them? Rabbi Tanḥuma said in the name of Rabbi Ḥama ben Rabbi Hoshaya: Forty-five days. That is what is written: “From the time of the abolishing of the daily offering and the setting up of the abomination of desolation there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). How many are these extra days? They are the forty-five days that he will be concealed from them and will then reappear to them. Where will he take them? (Where will they be during those forty-five days?) Some say to the Judean desert, and some say to the wilderness of Siḥon and Og. Anyone who believes him and follows him will eat roots of the broom tree and saltwort leaves; that is what is written: “Who pick saltwort from bushes, and the root of the broom tree is their food” (Job 30:4). Anyone who does not follow him will go and make peace with the nations of the world, and they will ultimately kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, the Holy One blessed be He will cause manna to fall for them. That is what is written: “I will yet settle you in tents as in the appointed [moed] days” (Hosea 12:10), and it says: “The appointed time [moed] of your exodus from Egypt” (Deuteronomy 16:6). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the western wall of the Temple, which is never destroyed. Why? It is because the Divine Presence is in the west. “Watching from the windows” (Song of Songs 2:9) – due to the merit of the patriarchs; “peering through the cracks” (Song of Songs 2:9) – due to the merit of the matriarchs. Just as there is a distinction between a window and a crack, so there is a distinction between the merit of the patriarchs and the merit of the matriarchs. “My beloved spoke up and said to me” (Song of Songs 2:10) – what did He say? “As I live, the utterance of the Lord, that you will don all of them like jewelry, and you will tie them like a bride” (Isaiah 49:18). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – just as this gazelle leaps from place to place, from fence to fence, from tree to tree, and from booth to booth, so, the Holy One blessed be He leaps and bounds from this synagogue to that synagogue. Why to that extent? It is order to bless Israel, as it is stated: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). By what merit? It is by the merit of Abraham our patriarch, as it is written: “So [ko] you shall bless,” just as it says: “So [ko] shall be your offspring” (Genesis 15:5). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – when the Holy One blessed be He came to visit Abraham our patriarch on the third day since his circumcision, just as it says: “The Lord appeared to him in the plains of Mamre, and he was sitting [yoshev]…” (Genesis 18:1). Yashav is written. (Yoshev is written without a vav, so it looks like yashav.) He sought to stand; the Holy One blessed be He said to him: Sit, Abraham, you are a paradigm for your descendants, as when your descendants enter synagogues and study halls and recite Shema, they sit and My glory stands. What is the source? “God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is not written here, “God omed,” (The word “stands” would usually be rendered as omed.) but rather, “God nitzav,” at the ready. This is just as it says: “It will be before they call, I will answer” (Isaiah 65:24). That is why it is stated: “Behold, he is standing behind our wall”; these are the synagogues and study halls. “Watching from the windows” (Song of Songs 2:9) – when the Holy One blessed be He said to Aaron and his sons: “So you shall bless…,” Israel said before the Holy One blessed be He: ‘Master of the universe, to the priests You said that they should bless us. We need only Your blessings and to be blessed from Your mouth.’ That is what is written: “Look from Your holy abode, from Heaven, and bless Your people Israel” (Deuteronomy 26:15). The Holy One blessed be He said to them: ‘Although I said to the priests that they should bless you, with them I stand and bless you.’ That is why the priests spread their hands, saying: The Holy One blessed be He is standing behind us. That is why it says: “Watching from the windows” – from between the priests’ shoulders; “peering through the cracks” (Song of Songs 2:9) – from between the priests’ fingers. “My beloved spoke up and said to me” – “and I will bless them” (Numbers 6:27). “So you shall bless” – that is what is written: “I will render you a great nation…” (Genesis 12:2). Rabbi Pinḥas ben Yair said: The Holy One blessed be He blessed Abraham with seven blessings, and these are they: “I will render you a great nation” (Genesis 12:2); “I will bless you” (Genesis 12:2); “I will make your name great” (Genesis 12:2); “you will be a blessing” (Genesis 12:2). I will bless those who bless you” (Genesis 12:3); “one who curses you, I will curse” (Genesis 12:3), “[all the families of the earth] will be blessed in you” (Genesis 12:3). These correspond to the seven verses in the act of Creation in which “that it was good” is written. (Seven including Genesis 1:31: “And it was very good.”) Rabbi Levi bar Ḥayata and Rabbi Abba son of Rabbi Ḥiyya bar Abba said: There are three expressions of greatness and four blessings written here. He apprised him that there would be three patriarchs and four matriarchs. But is it not that there are only two expressions of greatness? “I will render you [ve’e’eskha]” is an expression of greatness (Thus, there are, in fact, three expressions of greatness.) , as it is written: “It is the Lord who appointed [asa] Moses [and Aaron]” (I Samuel 12:6). Rabbi Shimon ben Lakish said: “I will render you a great nation” (Genesis 12:2) – this is that we recite: God of Abraham. “I will bless you” (Genesis 12:2) – this is that we recite: God of Isaac. “I will make your name great” (Genesis 12:2) – this is that we recite: God of Jacob. Do we, perhaps, conclude with all of them? The verse states: “You will be a blessing” (Genesis 12:2) – it is with you they conclude: The Shield of Abraham, and we do not conclude with all of them. (This midrash is referring to the first blessing of the Amida prayer.) Rabbi Ḥiyya bar Ze’eira said: “You will be a blessing” – your blessing precedes Mine, as after they recite Shield of Abraham, only then do they recite: Who revives the dead. Another matter: “You will be a blessing [berakha]” (Genesis 12:2) – you will be a pool [berekha]. Just as this pool purifies the impure, you, too, draw the distant under the wings of the Divine Presence. “I will render you [ve’e’eskha] a great nation” (Genesis 12:2) – Rabbi Berekhya said: It is not written here, Etenkha, (See Genesis 17:20: “I will make him [untativ] a great nation.” asimekha) , (See Genesis 46:3: “I will make you [asimekha] a great nation there.”) but rather ve’e’eskha. (This connotes creation of a new entity.) After I create you as a new creation, just as it says: “God made [vayaas] the firmament” (Genesis 1:7), then you will be fruitful and multiply. “A great nation” (Genesis 12:2) – Abraham said before Him: ‘Master of the universe, from Noah, did You not produce seventy nations?’ He said to him: ‘That nation in whose regard it is written: “For who is a great nation” (Deuteronomy 4:7), I am producing from you.’ Rabbi Pinḥas HaKohen bar Ḥama said: When did the Holy One blessed be He render Abraham a great nation? It was when they departed from Egypt, came to Sinai, received the Torah, and arrived in the Land of Israel. Moses looked at them and said: They have been rendered just as the Holy One blessed be He promised to the elder, as it is stated: “And who is a great nation” (Deuteronomy 4:8). Alternatively, “a great nation” – as I will give your descendants the Torah, and from it they will be called a great nation, as it is stated: “It is a particularly wise and understanding people, this great nation” (Deuteronomy 4:6). “I will bless you” (Genesis 12:2) – Rabbi Berekhya said: Because travel causes a person three phenomena: It lessens procreation, it lessens his expenditure, (It reduces his disposable income.) and it lessens his reputation; that is why it was stated to him: “I will render you a great nation” (Genesis 12:2) – travel will not lessen your procreation; “I will bless you” – travel will not lessen your expenditure; “I will make your name great” (Genesis 12:2) – it will not lessen your reputation. People say in a parable: From house to house, a cloak; from place to place, a soul. However, you will lose neither a soul nor property. “You will be a blessing” (Genesis 12:2) – it is already written: “I will bless you” (Genesis 12:2); why does the verse state: “You will be a blessing”? Rabbi Eliezer said: The Holy One blessed be He said to him: ‘From when I created My world until now, I needed to bless My creations,’ as it is stated: “God blessed them…” (Genesis 1:28), and it says: “God blessed Noah and his sons” (Genesis 9:1). ‘But from here on, the blessings are granted to you; to one whom you see fit to bless, bless.’ Nevertheless, Abraham did not bless his sons. Why is it so? It is analogous to a king who had an orchard and he entrusted it to a sharecropper. In that orchard there was one tree that was an elixir of life and one tree a deadly poison. The sharecropper said: I will cultivate and complete [my work], and the king will do with his orchard what he chooses. So, the king, this is the Holy One blessed be He. The orchard, this is the world. He granted it to Abraham, as He said to him: “You will be a blessing.” What did Abraham do? He had two sons, one righteous and one wicked: Isaac and Ishmael. Abraham said: If I bless Isaac, Ishmael will request to be blessed, and he is wicked. Rather, I am a servant; I am flesh and blood. Tomorrow, I will pass from the world, and what the Holy One blessed be He wishes to do in His world, He will do. When Abraham passed away, the Holy One blessed be He appeared to Isaac and blessed him, as it is stated: “It was after the death of Abraham, [God blessed Isaac his son]” (Genesis 25:11). Isaac blessed Jacob, and Jacob blessed the twelve tribes, as it is stated: “All these are the tribes of Israel, twelve, and this is that which their father spoke to them, and he blessed them” (Genesis 49:28). From here on, the Holy One blessed be He said: ‘The blessings are granted to you. The priests will bless My children, just as I said to Abraham their patriarch: “You will be a blessing.”’ That is why it is stated: “So you shall bless…”
“In the beginning, God created the heavens and the earth” (Genesis 1:1). “In the beginning, God created” – Rabbi Tanḥuma began: “For You are great and perform wonders” (Psalms 86:10). Rabbi Tanḥum said: A wineskin, if it has a hole as small as the point of a needle, all its air will escape from it. (When one inflates it to determine whether there are any holes.) Yet a human is made with numerous cavities and orifices, but his air does not escape from him. Who can do so? It is “You, alone, are God” (Psalms 86:10). When were the angels created? Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers (The heavens.) with water…” (This is what God did on the second day (Genesis 1:6–7).) (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day. That is what is written: “Let birds fly [yeofef] over the earth…” (Genesis 1:20), and it is written [of the angels]: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrin said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be He straightened it out in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone…by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two], (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in the creation of the world? Another matter, “for You are great and perform wonders” (Psalms 86:10) – the way of the world is that a flesh-and-blood king, when he is receives praise in the province, (For its magnificent buildings or for its proficient administration.) the prominent leaders of the province receive praise along with him, as they bear the burden [of governing] with him. But the Holy One blessed be He is not so; rather, He alone created the world, He alone is lauded in the world, He alone is glorified in the world. Rabbi Tanḥuma said: “For You are great and perform wonders” – why? It is because “You, alone, are God” – You alone created the world.
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” (Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.?) – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. (The creations on the first day were more significant than the others, and in that sense it is unique.) Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. (It was the only day on which God was truly “one,” as on the second days there were already angels.) This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; (This is what God did on the second day (Genesis 1:6–7).) He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
“God said: Let there be a firmament in the midst of the water” – the Rabbis say it in the name of Rabbi Ḥanina, Rabbi Pinḥas, and Rabbi Yaakov bar Avin in the name of Rabbi Shmuel bar Naḥman: When the Holy One blessed be He said: “Let there be a firmament in the midst of the water,” the middle drop [of water] congealed and thereby the lower heavens and the upper highest heavens came about. Rav said: Their substance on the first day (When God “created the heavens” (Genesis 1:1).) was damp, and on the second day they congealed. “Let there be a firmament” – let the firmament harden. Rabbi Yehuda bar Rabbi Simon said: Let there be a lining for the firmament [rakia], as it says: “They flattened [vayraku] the sheets of gold” (Exodus 39:3). Rabbi Ḥanina said: Fire emerged from on High and passed over the surface of the firmament. (Drying it, in accordance with the opinion of Rav.) When Rabbi Yoḥanan would reach this verse: “With His wind, the heavens are enhanced” (Job 26:13), he would say: Rabbi Ḥanina taught me well. Rabbi Yudan ben Rabbi Shimon said: The fire emerged from on High and burnished the surface of the firmament. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: The act of Creation came to teach something about the giving of the Torah, but ultimately learned something from it. “Like [the day of] a splitting fire” (Isaiah 64:1) (The verse is speaking of the giving of the Torah, and describes that day as being like another day, one of fire splitting something in two. ) – when did fire split between what was above and what was below, was it not at the giving of the Torah? (And the verse compares that day to another day, one of a splitting fire – namely, the day of the creation of the heavens.) That is a rhetorical question. So it was at the creation of the world.
Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth and the firmament, so is the distance between the firmament and the upper waters. “Let there be a firmament in the midst of the water” – at the midpoint between them. Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and he divided between the waters that were on the firmament,” I would have said that the upper waters rest directly upon the firmament. But since it says: “And the waters that were above the firmament” (Genesis 1:7) – [it indicates that] the upper waters are suspended [above the firmament] by the word of God. Rabbi Aḥa said: It is like the flame in a lamp. (The wick does not stand on the bottom of the lamp, but is suspended above it, as it were, by the oil. ) And its fruits are rainwater. (The upper waters produce rain, but, as when a tree produces fruit, they are not depleted by the rainfall.)
“God made the firmament, and divided between the water that was under the firmament and the water that was above the firmament; and it was so” (Genesis 1:7). “God made the firmament” – this is one of the verses due to which ben Zoma stirred up commotion in the world. “[God] made”? This is bewildering; for were they not [brought about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6). (The verb “made” is employed in reference to something formed by the word of God.) Why is “that it was good” not written regarding the second day? (As it is regarding all the other days of Creation.) Rabbi Yoḥanan taught it in the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a yesterday, but does not have a day before yesterday. Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide between water and water.” Rabbi Tavyomei said: If on account of division that is for the improvement of the world and its settlement, there is no “that it was good,” division that causes turmoil in the world, all the more so. Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not completed. (Only on the third day did the water assume its final form (Genesis 1:9).) That is why “that it was good” is written twice on the third day; once for the work of creating the water, and once for the other work done on that day. A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and included everything at the end, as it is stated: “God saw everything that He had made, and, behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people who come to you and you give each one of them a maneh, but to one of them you do not give a maneh. You then give one maneh for everyone [to be divided among them] – will the result not be that they all have a maneh and a sixth in their hands, but one of them has only one sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating water was not completed.’ That is why “that it was good” is written twice on the third day; once for the work of creating water, and once for the other work done on that day. Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that he was destined to receive his [punishment] because of it [water]. (Because of his wrongful actions at the Waters of Meriva (Numbers 20:12–13).) That is why “that it was good” is not written regarding it. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it [water], therefore, let “that it was good” not be written in association with it.’
“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] (Singular) created”? It is written: “In the beginning God [Elohim] (Plural) created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” (Plural) written? “Created [bara]” (Singular) is written. And is it written: “God said [vayomeru] (Plural) let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” (Singular) is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] (Plural) it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’
(Gen. 1:1:) IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. It is written (in Ps. 104:3): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, WHO SETS THE CLOUDS AS HIS CHARIOT…. R. Johanan said: (Gen. R. 1:3; PRE 4; M. Pss. 104:7. See below, sec. 1:12; M. Pss. 24:4.) Heaven and earth were created on the first day, and on the second the Holy One (In this translation “the Holy One” (apart from biblical quotations) represents the Hebrew acronym, HQBH, which stands for “The Holy One Blessed be He.” A somewhat abbreviated form is called for because this acronym has become the common midrashic name of the Deity and is treated as a single word. The full title would be awkward and only appears in the translation where the full title occurs in the Buber text.) created the firmament and the angels. Where is it shown that they were created on the second day? Where it is stated (ibid.): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, (The midrash interprets this roof as the firmament of Gen. 1:6-8. Thus Ps. 104:3f. is seen as a reference to the second day of creation.) WHO SETS THE CLOUDS AS HIS CHARIOT, WHO WALKS ON THE WINGS OF THE WIND (ruah). And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). (Cf. Hebrews 1:7.) R. Hanina said: The angels were created on the fifth day. Thus it is written concerning the fifth (in Gen. 1:20): AND LET FOWL FLY (ye'ofef) ABOVE THE EARTH. Now the word ye'ofef only refers to the flying of angels, as it is used (in Is. 6:2): AND WITH TWO HE DID FLY (ye'ofef). And why were the angels not created on the first day? So that the heretics (minim) would not say: Michael was standing in the north with Gabriel in the south, and together they spread out the heavens and the earth. So who did create them? The Holy One by himself, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS AND THE EARTH >. R. Judah and R. Nehemiah disagree. R. Judah says: The world was being created for six days. Thus it is written concerning the work of each and every day (in Gen. 1:7, 9, 11, 15, 24, 30): AND IT WAS SO. That is R. Judah's opinion, but R. Nehemiah says: The whole world was created on the first day. R. Judah said to him: What is the meaning of what is written concerning the work of each and every day: [AND IT WAS SO]? R. Berekhyah said concerning R. Nehemiah's opinion: (According to Gen. 1:24) GOD SAID: LET THE EARTH BRING FORTH. The expression LET BRING FORTH is only used of something that was prepared from IN THE BEGINNING, as stated concerning the first day (in vs. 1): IN THE BEGINNING.
[Another interpretation (of Lev. 19:2:) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL,] < AND SAY UNTO THEM: > YOU SHALL BE HOLY, BECAUSE I< , THE LORD YOUR GOD, > AM HOLY. The Holy One said to them: Be holy just as I am holy in every respect. (Tanh., Gen. 1:7; Lev. 7:4; above, Gen. 1:7.) See what is written (in Josh. 24:19): FOR HE IS A HOLY GOD (in the plural). (The words, HOLY and GOD, are both plural in the Hebrew.) What is the meaning of FOR HE IS A HOLY GOD (in the plural)? This verse < provides > an opening for the heretics (minim), in that he seems like two powers. (Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121.) The heretics asked R. Simlay: What is the meaning of FOR HE IS HOLY GOD? (See above, Tanh. (Buber), Gen. 1:7; and the parallels listed there.) Do you not say that he is one power? See, here are < at least > two powers. He said to them: You idiots! [See what is written: FOR HE IS A HOLY GOD (in the plural). You would say: They are < at least > two powers, [for why are GOD and HOLY plural?] R. Berekhyah said in the name of R. Abba: What is the meaning of HE IS A HOLY < GOD > (with HOLY in the plural)? That he is holy in all categories of holiness. How? R. Aha bar Hanina said: His speech is in holiness, as stated (in Ps. 60:8 [6]): GOD SPOKE IN HIS HOLINESS (i.e., in the Holy Place, the Temple). His way is in holiness, as stated (in Ps. 77:14 [13]): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place). He is seen in holiness, as stated (in Ps. 63:3 [2]): SO I HAVE BEHELD YOU IN HOLINESS, (i.e., in the Holy Place). His praise (Gk.: kalos (“beautifully”).) is in holiness, as stated (in Exod. 15:11): WHO IS LIKE YOU, GLORIOUS IN HOLINESS? The uncovering of his arm is in holiness, as stated (in Is. 52:10): THE LORD HAS UNCOVERED < HIS ARM OF HOLINESS >. Ergo (in Josh. 24:19) HE IS A HOLY GOD (with HOLY in the plural), because he is holy in all categories of holiness.
Another interpretation (of Ps. 32:8): LET ME INSTRUCT YOU AND TEACH YOU. What is the meaning of AND TEACH YOU? < AND TEACH YOU THE WAY TO GO >, (according to Gen. 12:1) UNTO THE LAND THAT I WILL SHOW YOU. He said to Abraham: You are not losing out. FOR (according to vs. 2) I WILL MAKE YOU INTO A GREAT NATION. (Gen. R. 39:11; Numb. R. 11:2.) "For I will establish you" is not written here but FOR I WILL MAKE YOU, because I creating you as a new creature. In the same sense it is stated (in Gen. 1:7): AND GOD MADE THE FIRMAMENT. < Similarly > (in vs. 16): AND GOD MADE THE TWO < GREAT > LIGHTS. R. {Minhas} [Pinhas] bar Hama [the Priest] said: When did the Holy One make Abraham a great nation? When Israel had left Egypt, come to Sinai, and received the Torah, Moses looked at them and said: Behold, they have been made just as the Holy One had promised to the patriarch. Thus it is stated (in Deut. 4:8): AND WHAT GREAT NATION….
(Lev. 19:2:) “You shall be holy.” (Tanh., Gen. 1:7.) See what is written (in Josh. 24:19), “for He is a holy God (in the plural).” (The words, HOLY and GOD, are both plural in the Hebrew.) What is the meaning of this verse? It provides an opening for the heretics (minim), in that it seems to them like two powers. (See Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121.) The heretics asked R. Simlay, “What is the meaning of ‘for He is a holy God?’ (See Tanh. (Buber), Gen. 1:7; and the parallels listed there.) Do you not say that He is one power? See from this verse, that there are [at least] two powers.” He said to them, “You idiots! Had it said, ‘[for] they are holy,’ you would have spoken [well. But] it is written, ‘[for] He (in the singular).’” And [regarding] that which it says, “holy God (in the plural),” R. Berekhyah said in the name of R. Abba, “What is the meaning of ‘He is a holy [God] (with holy in the plural)?’ That He is holy in all categories of holiness.” How? R. Aha bar Hanina said, “His speech is in holiness, as stated (in Ps. 60:8), ‘God spoke in His holiness (i.e., in the holy place, the Temple).’ His way is in holiness, as stated (in Ps. 77:14), ‘Your way, O God, is in holiness (i.e., in the holy place).’ He is seen in holiness, as stated (in Ps. 63:3), ‘So I have beheld You in holiness, (i.e., in the holy place).’ His praise (Gk.: kalos (“beautifully”).) is in holiness, as stated (in Exod. 15:11), ‘Who is like You, glorious in holiness?’ The uncovering of His arm is in holiness, as stated (in Is. 52:10), ‘The Lord has uncovered His arm of holiness.’” Ergo (in Josh. 24:19) “He is a holy God (with holy in the plural),” because He is holy in all categories of holiness.
Unto the land that I will show you (Gen. 12:1). The Holy One, blessed be He, did not mention any specific place. This indicates that this was a trial within a trial, as in the case of a man who embarks upon a journey without being aware of his destination. What did Abraham do? He took his possessions and his wife and departed: And Abraham went, as the Lord had spoken to him (ibid., v. 4). And I will make of thee a great nation (ibid., v. 2). It is not written “I will establish you up as a great nation,” but I will make you a great nation; that is, I will create anew, as indicated by the verse And God made the firmament (ibid. 1:7); And God made the two great lights (ibid., v. 16). R. Phinehas the priest, the son of Hama said: When did the Holy One, blessed be He, make Abraham into a great nation? He did so when Israel accepted the Torah. Thus Moses proclaimed concerning them: For what great nation is there (Deut. 4:8).
Another interpretation is that the heavens declare the glory of God, as the verse says in Psalms 19:2, "The heavens declare the glory of God; the skies proclaim the work of his hands." Rabbi Shmuel bar Abba said, "I am familiar with the heavenly realm just as I am familiar with the streets of Nehardea." Did Shmuel actually ascend to the heavens? No, rather through his study of Torah, he gained knowledge of what is in the heavens. Rabbi Hoshaya said, "Just as there is a space between the lower waters and the sky, there is also a space between the upper waters and the sky." Rabbi Pinchas HaKohen bar Chama said, "The verse in Genesis 1:7 states, 'And God made the expanse and separated the waters that were below the expanse from the waters that were above the expanse.' This only refers to the waters above the expanse, which are dependent on the air. The upper waters produce rain, as it says in Psalm 104:13, 'He waters the mountains from his chambers; the earth is satisfied by the fruit of your work.' Did Rabbi Hoshaya actually ascend to the heavens? No, rather through his study of Torah, he gained knowledge of what is in the sky.
Therefore, the wicked will not stand in judgment. As it is written in Proverbs 15:7, "The lips of the wise disperse knowledge." The wise are the people of Israel, who made a stranger of the Ark, as it is written in Exodus 25:11, "And you shall overlay it with pure gold." But the hearts of fools are not the same. They are the Gentile nations who have become estranged from God. Another interpretation of "The lips of the wise disperse knowledge" is that the people of Israel always exalt God's name and proclaim it morning and evening. But the hearts of fools do not do so. They are the heretics who say that the world is foolishness. Another saying is "But the hearts of fools are not the same." Rabbi Yudan and Rabbi Pinchas said that God said to the wicked, "I created the world," as it is written in Genesis 1:7, "And it was so." But you say otherwise. Therefore, the wicked will not stand in judgment. However, it would be good for them if they did not judge others except as they would judge themselves. Rabbi Abba bar Kahana said that the wicked sin twice. They are the four kingdoms that will not stand on the day of judgment. Rabbi Shmuel bar Nachmani said that one affliction destroys them and they are called to account. Therefore, the wicked will not stand in judgment. The word "judgment" is written only in the context of judgment, as it is written in Jeremiah 10:8, "But they are altogether senseless and foolish; the instruction of idols is but wood!" (Psalms 34:22) "The wicked will perish." (Proverbs 24:16) "For the righteous falls seven times and rises again, but the wicked stumble in times of calamity, not twice."
… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)
Nowadays prayer takes the place of the sacrifices, therefore a person must pray with a broken heart and have in mind to prepare adornments for the Shechinah with his supplications. Those who have this in mind when they perform good deeds bring satisfaction to the Shechinah. These individuals are known as “men of deeds” because the word “deed” [ma’aseh] has the connotation of “fixing” [tikkun]. Thus the word “And He did” [vaya’as; Bereishis 1:7] means in context, “And He fixed” [vetiken]. Similarly, the woman of Shunem said to her husband, “Let us fix up [na’aseh] a small walled-in attic room and place for him there a bed, a table, a chair and a lamp” (II Melachim:4:10). This woman also had in mind to honor the Shechinah, for the four items she mentions are the things that the children of Israel must prepare for the Shechinah. Thus when a person prays the evening Amidah he should have in mind that this prayer corresponds to the “lamp.” And when he recites the evening Shema he should have in mind that it corresponds to the “bed.” The Verses of Praise and the morning Shema correspond to the “table” and the morning Amidah corresponds to the “chair.” He should have all these intentions in mind for the honor of the Shechinah, as is discussed in the Zohar at length (2:133a).
The expression הבדלו, "become separate!" which Moses used in 16,21, also alludes to the "separation" of waters that took place during the second day of Creation (Genesis 1,7). "Separations" are indications of creational activity. Originally, all of Creation had been for the sake of "Adam". Since Adam however, grew apart from G–d, Aaron was brought "close to G–d" in his place when he became the High Priest. We have explained all this based on the Midrash in our commentary on the portions that comprise תורת כהנים.
ובן הבקר אשר עשה, “and the calf which he had prepared;” this is not the only time when the word עשה, does not, and could not mean: “he had made,” we find it used in the same sense as here also in Genesis 1,7: ויעש אלוקים את הרקיע, where it could not mean that “G–d made the sky or firmament,” as He had already decreed for it to come into existence in the verse prior to that. It meant that He made it functional, made it ready to fulfill its purpose. (Based on Rashi)
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
And it wrote an expression of making with the firmament and with the luminaries because these have a shining body and their essence is their body. Hence, it wrote the expression, “and He made,” about them - since this expression is said about the body. And likewise with the animals that have substance and form. But their substance and form are equally recognizable; hence expressions of making and formation are said about them. And the three of them are said about man - creation, formation and making - because the three of them are equally recognizable in man. Hence the three of them are said about (them) [him]. Here you have the three things that are said about creation.
Upon the earth on the face of the firmament of the skies: There are two types of birds: those that fly upon the earth, [meaning] only close to it; and those that fly high upon the face of the firmament of the skies. And for this reason, [the verb] fly is written in the piel [grammatical form]. And this is not coming to make that which is flying small, as with [the other letters] that become double [in this form] and as is written in HaPirchon under the entry, fly. But here it is impossible to say this, since, behold, it is written "upon the face of the firmament." But rather the meaning of the doubling [of the letter fay] is [to signify] two types of flying. And in Bereishit Rabbah, Chapter 1, there is [someone] who interprets from this that the angels were also created on the fifth [day], since it is written, "firmament of the skies" - and that [refers to] the 'skies of the skies,' as we have written above, Genesis 1:7. And therefore, they interpreted that it is speaking about angels as well. And behold, it is as it is written, upon the face of the skies, upon the face of the firmament of the skies; and this is [frequently] the way of Scripture.
ירקענו Beateth it. (A. V., Spreadeth it over.) Comp. וירקעו and they did beat (Ex. 39:3), רקיע expanse (A. V., A firmament.) (Gen. 1:6).
ואעשך לגוי גדול, “and I will make you into a great nation.” Our sages (Bereshit Rabbah 39,15) explain that being a traveler, a nomad, brings in its wake three negative phenomena. It results 1) in a decrease of one’s fertility; 2) a decrease of one’s financial resources; and 3) in a decrease of one’s standing amongst one’s peers. G-d promised Avraham that he would not suffer from these negative phenomena. By saying: “I will make you into a great nation,” G-d told Avraham that his ability to procreate would not only not suffer but would be enhanced. By adding: “I will bless you,” G-d hinted that Avraham would prosper financially. By further adding “I will make your name great,” He countered Avraham’s concern that his standing amongst his peers would decline due to his becoming a nomad. It is noteworthy that G-d did not use the customary expression ואשימך לגוי גדול, “I will let you become a great nation,” but He said ואעשך לגוי גדול, “I will make you into a great nation.” This is equivalent to G-d saying: “I will make you into an entirely new phenomenon.” The expression G-d used is comparable to when the Torah said (1,7) ויעש אלוקים את הרקיע, “G-d made the sky.” The deeper meaning of the words לגוי גדול, “to a great nation,” is a reference to the Jewish nation which is described in Deut. 4,8 as ומי גוי גדול אשר לו חקים ומשפטים צדיקים, “and who else is a great nation which has righteous decrees and ordinances?” The words: “I will make you into a great nation,” are alluded to when we refer to G-d as the G-d of Avraham,” the words “I will bless you,” are alluded to when we refer to G-d as “the G-d of Yitzchak;” the words “and I will make your name great,” are alluded to when we speak of G-d as “the G-d of Yaakov.” The words והיה ברכה “and be a blessing,” prompted our sages when they formulated the first benediction in the principal עמידה prayer to conclude with reference to Avraham only when we say מגן אברהם, “the shield of Avraham” at the conclusion of that benediction. The deeper meaning of these words והיה ברכה, “and be a blessing,” is that G-d had said: ”up until now when I created My universe and it needed My blessing in order to endure I blessed Adam and Chavah as we read (1,28) ‘G-d blessed them.’” This was repeated when Noach and his family required G-d’s blessing after the deluge in order to rebuild mankind. At that point (9,1) the Torah wrote: “G-d blessed Noach and his sons, etc.” From here on is the power to bless was entrusted to Avraham who could use it to bless whomever he saw fit to qualify for a blessing.
It pays to look closely at the verses in which G-d’s punishment for Adam and Chavah are described. Whereas G-d’s name is mentioned in connection with the curse of the serpent, the Torah refrains from mentioning G-d’s name in verses 15-19 when the punishment meted out to Adam and Chavah is described. G-d is referred to repeatedly only in the third person as “He.” This teaches that G-d makes every effort to prove that evil never originates with Him. Hence He is careful to dissociate His name from it. By contrast, when it came to describing infinite life in the future as symbolised by the last verse in the paragraph, the Torah makes a point of attributing theseכתנות עור to ה' אלוקים, to G-d personally, directly. This whole verse, although phrased in the past tense, actually is a reference to the future as we find in connection with many prophecies. [According to Nachmanides, the reason for this is to lend emphasis to the prophecy, to assure the reader it is so certain to come true that it may be described as if it had happened already.] I believe that the appropriate translation of the word ויעש in the verse ויעש ה' אלוקים לאדם ולאשתו כתנות עור וילבישם, is: “He made something entirely new; He created a new concept.” The words אדם and אשתו are not to be understood literally but refer to the שכל and to the נפש respectively. It is quite possible to think of man and woman in terms of שכל, and נפש respectively, the former the innovative enterprising active force symbolising the male, whereas נפש is a more passive responsive spiritual force and therefore symbolises woman. The נפש accompanies the שכל just like a woman accompanies the male. My revered teacher Rabbi Shlomoh Aderet may his light continue to shine, has similarly explained the matter of Leviathan and its mate, i.e. that these terms are similes for the concepts of שכל and נפש. The verse introduces a vision of a future life on earth after the resurrection. G-d goes on record that when that time arrives He will make a new creation for שכל and נפש. This will be known as כתנות עור, i.e. as “bodies,” The word וילבישם “He dressed them,” means that at that time G-d will provide a body for שכל ונפש who are the first part, the intangible part, in man’s resurrection. We find a parallel concept in Job 10,11 עור ובשר תלבישני, “You will clothe me with skin and flesh.” In our verse too, G-d envisages a future when שכל ונפש will be clothed with a body, as a result of which he will become a new kind of human being. Isaiah 15,22 speaks about a “new earth” in those days. I have found support for my view in Tanchuma on Parshat Lech Lecha where G-d’s promise in Genesis 12,2 ואעשך אותך לגוי גדול, “I will make you into a great nation,” is interpreted as G-d saying to Avraham: “I am going to create for you a new creature.” The word ויעש as describing a new creation has been used already at the very beginning of Genesis (1,7) when the Torah describes the creation of the heavens in these words: ויעש אלוקים את הרקיע, “G-d created the heaven.” A further meaning of the words כתנות עור, “leather coats”, is the exchangeability of the letters ע and א. When we mentioned earlier that the text of Rabbi Meir’s Torah scroll had the word עור spelled with the letter א, the allusion contained in that statement was that אור , “light,” may be a fitting substitute for עור, “skin” as a garment. In the future G-d would clothe שכל ונפש, intelligence and the emotional part of man soul, in a variety of rays of light all derived from the celestial regions. In connection with Moses’ skin radiating light from the celestial regions, our sages interpret the word אהל in Exodus 33,7 ומשה יקח את האהל, “and Moses would take the Tent , etc.” as being analogous to Job 29,3 בהלו נרו עלי ראשי, “when His lamp shone over my head.” This corresponds to my first explanation of the words האדם ואשתו, that the entire paragraph is full of allusions to נפש and גוף, “body and soul,” respectively. This is why the Torah did not write simply ויעש...כתנות עור ללבוש, “He made...leather coats to wear,” but it wrote ויעש...כתנות עור וילבישם. Only G-d Himself is able to bring about this combination of body-soul-intellect as proven by the words “He clothed them.”
A Midrashic approach tinged with kabbalah: G’d had concluded a covenant with the waters in the “lower” regions of the universe .at the time these waters were separated from the “upper” waters (Genesis 1,7) that on Sukkot some of these waters laced with salt would be used as a libation on G’d’s altar. This is confirmed by Bereshit Rabbah 5,5 according to which the “lower” waters were called “crying waters” as they accepted the separation from the upper waters only after shedding salty tears. This is reflected in Job 28,11: “He dammed up the streams because they cried so much.” Rabbi Abba said that these waters separated from the upper waters by crying. The reason they cried was that they were saying “woe to us that we did not merit to ascend to the celestial regions where we would be close to our Creator.” In fact they were so upset that they dared to split “the deep” and threatened to ascend with their intrinsic power. G’d became angry at them and forced them back to their realm. We know all this from Isaiah 43,16: “Who made a road through the sea and a path through mighty waters.” Nonetheless, G’d told the “lower” waters that seeing their revolt was motivated by their desire to be closer to Him, He would not allow the upper waters to commence with the song of praise to Him until they had obtained permission from the “lower” waters to do so. This has been confirmed in Psalms 93,4: “more majestic than the sounds of the mighty waters of the sea is the voice of the Lord on high.” What is it that these waters say in order to signify their consent? אדיר במרום ה', “the Lord is majestic on high.” Furthermore, G’d promised the “lower” waters that when the time would come for the Israelites to offer sacrifices to Him on the altar, these would be accompanied by both salt and water libations. We have another Midrash in which the (terrestrial) world is described as divided into one third desert, one third habitable, and one third ocean. The oceans said to G’d: “the desert merited that the Torah was given in it; the habitable parts of earth merited that the Temple was erected on them; what are we going to get?” G’d responded saying that in the future, in G’d’s own good time, the Jewish people would include both salt and water in the sacrificial rites
V’ASETHAH’ HER NAILS. “She shall ‘let them grow,’ [the reason being] that she should become repulsive.” This is Rashi’s language which accords with the words of Rabbi Akiba, (Sifre, Ki Theitzei 212.) and so did Onkelos explain it [“and she shall let her nails grow”]. Now, according to their opinion the word v’asethah will be like ‘v’asath’ (and it shall bring forth) the produce, (Leviticus 25:21.) for “growth” is termed asiyah (doing). But in the Sifre (Sifre, Ki Theitzei 212.) there is stated a proof to the words of Rabbi Eliezer [who explains ‘v’asethah’ her nails — and “she shall cut” her nails] from the following verse, and he [Mephibosheth] had neither ‘asah’ (dressed) his feet [i.e., cut the nails] nor ‘asah’ (trimmed) his beard. (II Samuel 19:25.) And this is indeed a great proof! Therefore I say that these are all regulations of mourning, all connected with the expression, and she shall bewail her father and mother. (Verse 13.) Thus he commanded that she shall shave her head, (In Verse 12 before us.) similar to what is written of Job [when he heard of the death of his children], and he shaved his head, (Job 1:20.) and so also, cut off thy hair, [and cast it away, and take up a lamentation]. (Jeremiah 7:29.) So, too, the cutting of nails is a form of mourning like the shaving of the head. He states, and she shall put the raiment of her captivity from off her, (Verse 13.) that is to say, she shall don the garments of mourning, and she shall remain in thy house (Verse 13.) like a widow and not go outside at all, and she shall bewail her father and her mother, (Verse 13.) doing all this a full month, for such is the custom of mourners. And in the opinion of our Rabbis (Sifre, Ki Theitzei 213.) who say that all [these regulations] were intended to mar her beauty [the sense of the verses is as follows]: He commanded that she remove her beautiful garments, for [among] the heathens — accursed ones — their daughters adorned themselves in wartime in order to entice [the enemy] after them. She is to shave her head, which is considered a great disgrace, and pare her nails, for the custom of women is to let them grow and paint them with forms of stibium or other tints. And Scripture denotes the paring of a thing with the term asiah [“making” — ‘v’asethah’ her nails] because people cut the hair of the legs and the upper lip, as well as the nails when they grow [thus “making” and putting them in order]. It appears to me that [the term asiah in this connection] is an abbreviated expression, [Scripture] being accustomed to speak briefly concerning a self-evident matter. The sense of the verse, and he had neither ‘asah’ his feet nor ‘asah’ his beard (II Samuel 19:25.) is that he [Mephibosheth] had not “done” what was appropriate to be done to them, alluding to the shaving of the hair on the legs and the beard, or to the washing of the feet themselves. Such also is the opinion of Yonathan ben Uziel who rendered the verse, “he did not wash his feet nor trim his beard.” So also ‘v’asethah’ her nails means “and she shall do that which is done with the nails “[i.e., paring them]. And the commentators (Ibn Ezra [on the verse before us] and Rashi on the verse in II Samuel 19:25.) have said that the meaning of the term asiah is “setting in order.” And such is the meaning of the expression, and he hastened ‘la’asoth’ (to dress) it. (Genesis 18:7.) And the reason for this section [i.e. of all these regulations] is that she is converted against her will, and no one asks her whether she is willing to abandon her religion and become Jewish as is [customarily] done with proselytes. Instead, the [future] husband tells her that she must observe the law of Israel against her will and abandon her gods. This is the reason for the verse, and she shall bewail her father and her mother a full month, (Verse 13.) because she abandons her people and her gods. (See Ruth 1:8.) This is the interpretation of Rabbi Akiba (Sifre, Ki Theitzei 213 and Yebamoth 48b.) who says that her father means only the idols, similar to what is said, They say to a stock, ‘thou art my father,’ and to a stone, ‘thou hast brought us forth.’ (Jeremiah 2:27.) In general, then, she is mourning because she is leaving her religion and joining another people. It is possible that the court imposes upon her to undergo immersion [in a ritual pool for the purpose of conversion] against her will just as is done with [Canaanite] bondmen, (A Canaanite bondman sold to an Israelite had to undergo circumcision and immersion, and he was obligated in the observance of certain commandments. When liberated he assumed the status of a full-fledged Israelite.) and because she does not convert to Judaism through the normal procedure, Scripture removed her [from her master] all this time. Now, the reason for [her] mourning and bewailing [which Scripture commanded] according to the opinion of our Rabbis (Sifre, Ki Theitzei 213 and Yebamoth 48b.) is in order that she should become repulsive, so that his desire for her may wane. And Rabbi Abraham ibn Ezra wrote that the Torah assigned her a period [of mourning] in accordance with the custom of those who weep for the dead in honor of her father and her mother who died in the battle. And the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim (Guide of the Perplexed III, 41 (at the end).) that this regulation was out of compassion for her, that she find comfort for herself, for those in misery find comfort and calm in their weeping and mourning, and during that time he must not force her to leave her religion, nor may he cohabit with her. In my opinion this respite is not primarily intended to show compassion for her, but to eliminate the names of idols from her mouth and her heart. The wandering away and separation from her father and her mother and her people will further “quench the coal,” (See II Samuel 14:7. I.e., the extinguishing of the hope.) for it is improper to cohabit with a woman who is coerced and in mourning. This is similar to the case our Rabbis, of blessed memory, have mentioned (Nedarim 20b. See also Rashbam in Pesachim 112a (at end of page) that children born of such a union are tantamount to being illegitimate although legally they are not so considered.) with respect to illegitimates, “children born of a wife whose husband has decided to divorce her,” and surely of this captive woman who cries out in her heart to her gods to save her and bring her back unto her people and unto her gods. (Ruth 1:15.) Thus when they inform her that we will force her to give up her people and her native land, and convert to Judaism, we must tell her, “Be comforted for thy father and thy mother, and the land of thy nativity (Ibid., 2:11.) whom ye shall not see any more, forever, (Exodus 14:13.) but, instead, be your master’s wife, (See Genesis 24:51.) in accordance with the law of Moses and Jewish custom.” (Kethuboth 72a.) Then we are to give her a time for weeping and mourning as is the way of mourners in order to assuage her sorrow and her longing, for in all sorrow there is profit (Proverbs 14:23.) and consolation afterwards. Now, during that time she has pondered in her mind about the conversion, and has partly eradicated from her heart her idols, people, and native land, she has consoled herself for them and has attached herself to this man to whom she knows she will become [a wife] and has become accustomed to him. Therefore Scripture states, and thou shalt bring her to thy house, (In Verse 12 before us.) which the Rabbis have interpreted: (Sifre, Ki Theitzei 212.) “To thy house — and not to the house of another person.” Similarly, and she shall remain in thy house (Verse 13.) meaning that all this time she is to stay in the house which he uses, [for the reason that] perhaps she will desire and consent to [marry] him. (One cannot help but express a deep reverence for the compassionate interpretation Ramban has given to this section.) And in general, all these regulations are on account of the compulsion, but if she voluntarily expresses a desire to be legally converted by the court, she is immediately permitted to him, or even to his father or his brother. And thus the Rabbis have said in the Chapter Hacholeitz: (“If a man submits to Chalitzah.” — Yebamoth 47b.) “And she shall bewail her father and her mother a full month. (Verse 13.) This applies only if she did not take it upon herself [to be converted,] but if she took it upon herself, she undergoes immersion and is permitted immediately.” It is possible that with all prisoners of war we are to act according to this law [even if she wishes to convert], because she might express her desire to be converted [at once] out of fear [of the regulations mentioned in this section. Therefore, we must question the sincerity of her expressed desire to convert]. He states, And it shall be, if thou have no desire for her, then thou shalt let her go whither she will, (Verse 14.) meaning that she may do as she wishes and we must not force her to observe the law of Moses and Jewish custom. For, if she converts voluntarily we may compel her to observe the Torah, and if she profanes the Sabbath [by doing forbidden work thereon] she is to be stoned, and if she eats swine’s flesh she is to be scourged, as is the law of an apostate Israelite. (See Vol. II, p. 160.) Moreover, if she herself confessed that the conversion was not coerced, we may not let her go as she wishes, for even if we suspect that her conversion was due to fear, her status is that of a true Israelite woman, for we have already decided the law (Yebamoth 24b.) that all [who are converted whether out of fear or gain] have the status of proselytes.
I will hasten him away from her Suddenly and successfully he shall destroy her and return in a brief movement to his place. But I say that אריצנוּ מעליה means: I will hasten him over her, that he shall overpower her and be over her. Cf. “Above (ממעל) the expanse” (Gen. 1: 7); “Above (ממעל) for Him” (Isa. 6:2); “Over (מֵעַל) his garments” (I Sam. 17:39).
על ארץ מצרים בארבה, before the locust could destroy also the roots of the wheat and spelt and other plants they had been devouring. 10,20-23. נטה ידך על השמים, “in the direction of the atmosphere referred to as “heaven.” We have explained this in connection with Genesis 1,7.
נטה ידך על השמים, “in the direction of the atmosphere referred to as “heaven.” We have explained this in connection with Genesis 1,7.
She must allow them to grow so that she becomes ugly. See [Rashi on] parshas Bereishis (1:7) on the verse, “Elohim made the canopy.”
Elohim made the canopy, and divided the waters which were beneath the canopy, from the waters which were above the canopy, and it was so.
And Allah made the layer, and divided between the water which was outside of it, and the water that was above it; and then it was so.
And the Lord made the expanse, upbearing it with three fingers, between the confines of the heavens and the waters of the ocean, and separated between the waters which were below the expanse, and the waters which were above, in the collection (or covering) of the expanse; and it was so.
And God created the separation, which separated the water below the line of separation and the water above the line of separation, and it was thus as his word.
| וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי׃ | 8 P | God called the expanse Sky. And there was evening and there was morning, a second day. |
AND GOD CALLED. There are five things which God named because there was then no man to name them. They are: light, darkness, heaven, earth and the seas. In addition, God named man. (Scripture explicitly tells us that God named the Light, the Darkness, etc. I.E. points out that God also named Adam, even though this is not expressly stated in our chapter.)
And God called the firmament, heaven: God did not want that it should be called with the name, firmament - [rakiya] since that name indicates division and disagreement, as per (Exodus 39:3), "And they flattened (yiraka'au) the gold [into thin plates]" - for that which was to cover the earth. Since any [rakiya] is a covering that separates between two things. And for this reason, it does not state, "that it was good" on the second day, since disagreement was created on it; since there is no good except in a place where we find unity. And therefore on the third day, "that it was good" is stated twice, once for the work of third day and once for the finishing of the water, that has an aspect of unity in it, as it is stated, "let the waters gather to one place," and because of this unity, "that it was good" is mentioned. But on the second day - from which comes out all differences, and which is the beginning of all difference and disagreement - "that it was good" was not said about it. And God did not want that [the sky] should be called firmament, which indicates a cover that separates and divides between brothers; and it was called with the name, heavens [shamayim], which indicates peace, since shamayim is composed of the words, fire [esh] and water [mayim], who made peace between between themselves and joined together, and from them was created skies. And this is what the Rabbis, of blessed memory, state (Avot 5:17), "Any disagreement that is for the sake of the heavens [shamayim], etc.;" which means to say that a disagreement whose purpose is peace, as is the teaching of the name, shamayim; and [this is] easy to understand. And according to its simple meaning, "that it was good" was not stated on the second day, since there was no new creation on it, since the firmament was already created on the first day, and the reason for [no creations happening on the second day] is because the second day is the beginning of all difference and division; hence the Holy One, blessed be He, did not want to implant a nature of difference in any creation.
And He called: Here the verse informs us these are the [same heavens] that were mentioned in the verse, “In the beginning etc.” And [the reason] that the first verse ascribes the name, 'heavens' to them is to say that there is [here] a creation that will be called heavens in the future; but really God did not call it this name until the second day.
And according to the words of our rabbis, who said (Bereishit Rabbah 4:7) that the understanding of shamayim (heavens) is sa mayim (support the waters), the intention of [this] verse is according to the following way: “And God called to the heavens and said” to it, support the waters, so that there will be [space] to [make] room for the creatures, so that the creatures will be between the heavens and the earth; and without this, there [was] no place for the dwellers of the earth, until He called upon the heavens to support the waters that were laying upon [the earth]. And he told the lower waters to gather to one place on the third day and the dry land appeared with this, [such that] there was [now] a place for the dwellers of the earth. And this is not a contradiction to the words of our Rabbis, that say that the upper waters are held up miraculously; since even if it is the case that the heavens support them, nonetheless with regards to the set up nature of the skies and their order, they felt that they were supported by a miracle, as we have written on the verse, “And he made.”
ויקרא אלוקים לרקיע שמים, after the rakia had become firm, substantial, and it was capable of supporting the luminaries, G’d called it שמים, “heaven.” The name is appropriate, seeing that the rakia was now capable of absorbing luminaries just as heaven is reputed capable of receiving the creatures from the “lower” regions who possess something originating in the “higher” regions, i.e. their souls. One reason why these regions are called שמים is the fact that the luminaries are visible in the sky, heavens. Our sages, (Bereshit Rabbah 4,7) when commenting on these words, quote Rav as saying that the word שמים means a region in which fire and water coexist. Rabbi Acha son of Kahane, quoting Rav, says G’d took fire and water and thoroughly mixed the two, the result being shamayim. This is the reason why, as we mentioned already, the words כי טוב that it was good, do not appear in the report of G’d’s creative activity on the second “day.” Our sages, (Bereshit Rabbah 4,6) also say that seeing G’d’s activity on the second “day” was not completed on that day, the day’s work did not qualify for the description “it was good.” In order to compensate for this omission, we find the words וירא אלוקים כי טוב, “G’d saw that it was good,” twice in connection with His activity on the third “day.” The first such mention refers to the completion of G’d’s activity involving the waters, whereas the second mention “that it was good,” refers to the earth producing vegetation, the only activity which occurred on the third “day,” according to Ibn Ezra. Maimonides (Moreh, Kapach edition page 235) writes that the reason why the words “that it was good” do not appear in the report of G’d’s activities on the second “day,” is that because the rakia and all that is above it is part of the “waters,” and is called by that name. It is something concealed from most people, and how could one apply the words “it was good” to something that cannot seen by us to be good and useful? Seeing that the congregating of the waters to a single location, thus making the earth beneath appear could be observed universally, the expression “it was good” was withheld until the report about that stage of the creation. Even though the making of the rakia was the underlying purpose which made vegetation on earth feasible, something which is also concealed from us, the result of the achievement of this purpose was universally visible so that it qualifies as being described by the words “it was good.”
AND G-D CALLED THE FIRMAMENT HEAVEN. On the second day He gave them this name when He clothed them with the form of the firmament for on the first day the heavens were still in the process of creation, but the name was not attached to them until they took on this form. The meaning of this name [shamayim — heavens] is as if it had the sign of a segol under the letter shin [the prefix shin thus voweled means “that” or “for”] just as in Shalamah (For why) should I be as one that veileth herself? (Song of Songs 1:7. The letter shin there stands for asher - asher lamah (for why). Similarly in Ibn Ezra, ibid. Likewise here, the word shamayim is as if it said asher mayim (that waters), as is explained further in the text.) It is thus as if He said that they [the heavens] are waters which have congealed and stretched like a tent in the midst of the upper and lower waters. By this name shamayim He has made known the secret of their creation. In the Gemara Tractate Chagigah, (12a.) the Rabbis have said, “What is the meaning of the word shamayim? It means shem mayim.” (“It is a name for water.” So clearly explained further on by Ramban.) If so, there is one mem missing here in the word shamayim on account of the adjoining of two similar letters, just as in the word yeruba’al [which stands for yareb bo ba’al — let Baal contend against him]. (Judges 6:32.) The word shamayim is thus as if it said shem mayim, meaning that “heaven” is the name given the waters when they took on a new form. This is the plain meaning of the verses in accordance with the way of Rashi’s writing, (“The word shamayim [may be regarded as made up of either of these words]: sa mayim (carries water), etc.” Rashi.) and it conforms with the opinion of Rav (Mentioned above: that the heavens were in a fluid form on the first day, and on the second day they solidified.) which we have mentioned. Thus the names “heaven” and “earth” mentioned in the first verse point to the names by which they would be called in the future, as it would be impossible to make them known in any other manner. It is, however, more correct in accordance with the meaning of the verses that we say that the heavens mentioned in the first verse are the upper heavens, which are not part of the lower spheres but are above the merkavah (the Divine Chariot), just as it is stated, And over the heads of the living creatures there was the likeness of a firmament, like the color of the transparent ice, stretched forth over their heads above. (Ezekiel 1:22.) It is on account of these higher heavens that the Holy One, blessed be He, is called He Who rideth upon the heavens. (Deuteronomy 33:26.) Scripture, however, did not relate anything concerning their creation, just as it did not mention the creation of the angels, the chayoth of the merkavah, and all Separate Intelligences which are incorporeal. Concerning the heavens, it mentioned only in a general way that they were created, meaning that they came forth from nought. On the second day He said that there should be a firmament in the midst of the waters, meaning that from the waters, the creation of which had already been mentioned, there should come forth an extended substance separating them [into two distinct waters]. These spherical bodies He also called “heavens” by the name of the first upper heavens. This is why they are called in this chapter “the firmament of the heaven” [rather than “heavens”] — And G-d set them in the firmament of the heaven (Verse 17.) — in order to explain that they are not the heavens mentioned by that name in the first verse but merely the firmaments called “heavens.” This likewise is the opinion of our Rabbis mentioned in Bereshith Rabbah, (4:1.) who state, “All Rabbis say it in the name of Rabbi Chananyah the son of Rabbi Pinchas, and Rabbi Yaakov the son of Rabbi Avin says it in the name of Rabbi Shmuel the son of Rabbi Nachman: Let there be a firmament in the midst of the waters — the middle drop of water congealed, and the lower heavens and the highest heaven of heavens were formed.” This saying of the Rabbis refers to the spherical bodies in which there are the lower heavens and the upper ones, called “the heavens of heavens,” as it is written: Praise ye Him, sun and moon; praise Him, all ye stars of light. Praise Him, ye heavens of heavens, and ye waters that are above the heavens. (Psalms 148:3-4.) The heavens mentioned here in the first verse, in which is the Throne of the Holy One, Blessed be He, as it is written, The heaven is My throne, (Isaiah 66:1.) are the ones mentioned in the beginning of that Psalm: Praise ye the Eternal from the heavens; praise Him in the heights. Praise ye Him, all His angels. (Psalms 148:1-2.) This interpretation is correct as far as the simple meaning of the verses is concerned. But there is yet a sublime and hidden secret in the name “the heaven” and in the name “the throne” for there is a heaven to the heavens, and a throne to the throne. Based on this, the Sages use the expressions, “In order that a man may first take upon himself the yoke of the kingdom of Heaven,” (Berachoth 13a.) and “the fear of Heaven.” (Ibid., 7a.) Scripture likewise says, That the heavens do rule. (Daniel 4:23.) The Sages also have a remarkable Midrash on the verse, And Thou hear in heaven. (I Kings 8:32. The Midrash referred to is in Sefer Habahir, 100, and found in Zohar 2, p. 271. See my Hebrew commentary, p. 19, note 58.) The worthy one will see all this alluded to in the first verse. Thus the verses have explained that the first created things were from nought, and the rest were derived from the first created substance. See no objection to this explanation from the saying of Rabbi Eliezer the Great, (Found in Pirke d’Rabbi Eliezer, 3. See also Moreh Nebuchim II, 26, where Rambam discusses this saying of Rabbi Eliezer and concludes that he is not able to explain it sufficiently. Ramban, however, explains it further on in the text in a way which makes it consistent with the theory of creation from absolute nought.) who states, “Whence were the heavens created? From the light of the garment of the Holy One, blessed be He.” [This would apparently indicate that the heavens were not created from nought but from another preceding substance.] This opinion is also found in Bereshith Rabbah. (12:1.) Since the Sages wanted to elevate the first substance to the utmost and make it ethereal, they did not find it feasible that the heavens, which are moving corporeal bodies possessing matter and form, were created from nought. Instead, they said “the light of the garment” was created first, and from it came forth the real substance of the heavens. And to the earth He gave another substance, (This is based on the concluding statement of Rabbi Eliezer the Great: “Whence was the earth created? From the snow under the Throne of Glory.” (See Note 123.)) not as minute as the first [substance from which the heavens were formed], and that is “the snow under the Throne of Glory,” for the Throne of Glory was first created, and from it came forth “the snow” under it, and from it [the “snow”] was formed the substance of the earth, which was third (The Throne of Glory, the snow, the earth. In the case of the heavens, however, creation was completed in the second stage: ‘the light of the garment’ and then the heavens. This accords with the theory explained above (see Note 35) that the substance of the heavens is unlike that of the earth.) in the order of creation.
ויקרא אלוקים לרקיע שמים, as I have already explained previously, the rakia is referred to as shamayim throughout the Torah, whereas the celestial regions in the spiritual sense are called shm’ey hashamyim, “the upper heavens.” Compare Nechemyah 9,6 where we are told:אתה עשית את השמים, שמי השמים וכל צבאם, “it is You Who have made the sky, the heavens and all their hosts.” In Deuteronomy 10,14 Moses wrote: והן לה' אלוקיך שמים ושמי השמים, “both the skies and the heavens are Yours, O Lord.”
ויהי ערב ויהי בקר יום שני, the day faded towards evening until the second morning appeared. Thereby the second of the six days of G’d’s creative activity had come to a close. With this morning the third “day” commenced.
ויקרא אלהים לרקיע שמים AND GOD CALLED THE EXPANSE HEAVEN — The word “שמים”, Heaven, may be regarded as made up of שא מים “Carry water”, or שם מים “There is water”, or אש ומים “Fire and water”. He mingled fire with water and of them He made the heavens (Chagigah 12a).
Wie Gott dem Lichte: "Tag!" zurief und ihm damit seine Aufgabe für die Erde erteilte, so rief Gott der Wölbung: "Himmel!" zu und gab ihr damit ihre Bestimmung für die Erde. Die רקיע ist der eigentliche irdische Himmel. Alles, was die Erde aus Himmels Höhen empfängt, das kommt ihr vermittelst derselben zu. Selbst das Licht empfängt sie nicht direkt und rein, sondern erst vermittelt und gebrochen, und damit erst für sein Wirken auf Erden zubereitet, durch den die Erde umhüllenden Erdhimmel. Wie nämlich יום den Tag im allgemeinen, dann aber speziell den Tagesteil bezeichnet, in welchem sich die wesentlichste Entfaltung der Tagesbestimmung verwirklicht; wie ארץ Erde, den ganzen Erdball, sodann aber speziell den Kontinent bezeichnet, auf welchem sich das eigentliche Erdleben entfaltet: so heißt auch שמים die ganze außerirdische, die Erde umgebende und das Erddasein bedingende Welt im allgemeinen, speziell aber die untere, der Erde zugewandte Sphäre derselben, die eben der Erde als Trägerin und Vermittlerin alles dessen erscheint, was sie aus der außerirdischen Welt an Einflüssen, Gaben und Kräften erhält.
ויקרא אלוקים לרקיע שמים. Seeing that activities occurring in the celestial regions reach us by means of G’d’s agents and not directly, the Torah had to tell us that G’d named the phenomenon, otherwise we would not have known this, [would have considered it as a result of an evolutionary process. Ed.] We know of this indirect activity of G’d when the Torah referred (verses 17-18) to “G’d placed them (the luminaries) in the רקיע השמים, and assigned to them the task to illuminate the earth, etc.”
And He called: See above, verse 8. And behold, it states that God called the heavens a name to say that He is the ruler over them - to bring down rain and to prevent it, according to His will - and man does not have any control over this.
Carrying of water. [This interpretation arises] because there is no difference between shin and sin when we explain the Torah as it is written [rather than how it is pronounced]. Thus, it is as if the Torah expressly wrote שָׂמָיִם. Furthermore, a kamatz is naturally followed by an alef, so it comes out שָׂא מָיִם.
There is water. This interpretation answers the question: How could we say that שמים means “carrying of water,” when earlier (בפסוק ו ד"ה בתוך) Rashi explained that there is a separation between the waters [and the canopy]? Thus Rashi answers that שמים also means “there is water” — i.e., the canopy does not directly carry the water. In truth, the water is there above it, and through the separation it is as if the canopy carries the water. Then Rashi answers an objection: [If so,] why does the Torah not simply write שם מים, and then the error will not arise, to say that the canopy carries the water? Rashi answers that שמים also means אש ומים, and for this reason the Torah wrote שמים, which is interpreted as שא מים — and שא is the same letters as אש. Thus, the Torah teaches that Hashem blended fire and water to make the heavens. You might object: Perhaps the only reason why the Torah wrote שמים is for the meaning of אש ומים. How do we know that it means also שם מים? The answer is: Otherwise it should have been called אש ומים. We need not ask: Why did Rashi not mention these three interpretations before, [when the Torah first wrote] שמים? The answer is: שמים is [usually] a proper noun, but here it is an adjective, for it is written, “Elohim called the canopy שמים.” That is why Rashi mentioned these interpretations here. [Alternatively,] Rashi cites all three explanations to teach that fire is not located in one place while water is in another, and to teach that they are [not merely in one place but are] mingled with each other. (Divrei Dovid)
God called the firmament heavens [ shamayim ]. Some expound the word shamayim as sham mayim , meaning “water is there.” However, it is more likely that shamayim is the double form of sham , there there, meaning that it is located beyond. The second day of Creation also brought with it an element of measurement not with regard to space but with regard to time: It was evening and it was morning, a second day. On this day, the universe achieved a new structure. Although it did not yet resemble the universe as we know it, it now contained a hierarchical structure in addition to light.
Here likewise Scripture says, in accordance with what I said above, “And God called the firmament Heaven” (Gen. 1:8), in order to explain the homonymity of the term shamayim (heaven), and to show that shamayim in the first verse is not the firmament which is also called shamayim (heaven). The difference is more clearly expressed in the words, “In the open firmament of heaven” (ibid. 1:20); here it is shown that “firmament” (raki‘a) and “heaven” (shamayim), are two different things. In consequence of this homonymity of the term shamayim the term raki‘a (firmament) is also used of the true heaven, just as the real firmament is sometimes called shamayim (heaven); comp. “And God set them in the raki‘a (firmament) of the heaven” (ibid. 1:17).
It is also important to notice that the words, “And God called a certain thing a certain name,” are invariably intended to distinguish one thing from others which are called by the same common noun. I explain, therefore, the first verse in Genesis thus: In creating the principle God created the things above and those below. Ereẓ in this verse denotes” the things below,” or “the four elements,” and in the verse, “And God called the dry land Earth” (ereẓ), it signifies the element earth. This subject is now made clear.
And therefore the stature of First Adam was from the extreme end of the world unto the other extreme end. And based on the explanation, the hidden world—the tzellem—and the revealed world—the d’moot—illuminate simultaneously as one, and with a very strong connection. And this is (T’hillim 139:5) “back and front you have restricted me” (Heb.: ah-khor va-keddem tzartahnee) , using the same word used in “and you shall wrap up the money” (Heb.: v’tzarta ha-kessef) , meaning that the internal brains were connected to the surrounding ones, and the surrounding ones with those that surround them above them. This is [what is meant by] “from the ground unto the sky”, and we know the “sky” are those things that surround. Rabbee Elazar mentioned the surrounding things only in a general way. And Rav Y’hooda (in the name of Rav) mentioned the supernal surrounding things, that being the Mem (The last letter of the word tzellem) of tzellem, the supernal roots, this being how he expounded “and connected from the edge (Heb.: oo-l’miktzei ha-sha-my-im v’ahd miktzei ha-sha-my-im) of the heavens and unto the edge of the heavens” (Devarim 4:32). For Rabbee Elazar stated simply: “unto the sky”—the revealed surrounding thing. And then he added further that the edge of the sky too that will later be called heaven, unto the edge of the sky of the supernal skies. (And refer to the RaMBa”N’s commentary on the Choomash on the verse (Bereshit 1:8):“and God-Elohi”m called the sky heavens”. And what he wrote there [starting with] “but even more correct…” (Heb.: ahvahl yoteir na-khone…) , and regarding this they stated in the G’mara: “both of those explanations are identical”. Refer to the Tosafote there [for more detail].
9. “And God-Elohi”m-אלהי״ם called the firmament.” (Genesis 1:8)
Torah (Bereshit 1:6-8)
“It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone? (This is the stone that is located in the inner sanctum in the Temple.) It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2). “He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2). “Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red. “Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It (The reference is to the sun that is mentioned in the previous verse.) is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5). “Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all. (The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve.) Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3). (This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1).) That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2). Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7). “From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14). (The word “mine” refers to wisdom.) From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28). “He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3). “Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7). (The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy.) “Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11). (In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12).) He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them. “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5). Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind. (It expounds the word apiryon as producing fruit [peri].) “From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze? (As stated in I Kings 7:15–21.) It was, rather, of refined bronze whose value equaled that of silver. “Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors. There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him. Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount. Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar. (The egg-bulk is significantly larger.) This kingdom (Their Roman successors.) has none of that. Chased gold [sagur] – that would cause all the owners of gold to close [soger]. (The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold.) But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold. There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge. (The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup.) Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters. Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined. Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17). “From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc. (This is a reference to the interpretation given later in this section.) Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89). “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence. A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses. Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously. (See Bemidbar Rabba 11:3.) It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”
“The Lord said to Moses: Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people and its foremen, and you shall take them to the Tent of Meeting, and they will stand there with you” (Numbers 11:16). This is what Rabbi Tanḥuma expounded: “The Lord said to Moses: Gather to Me seventy men of the elders of Israel” – halakha, within how many cubits is a person obligated to stand before an elder? This is what our Sages taught: Within four cubits, a person is obligated to stand before an elder, as it is stated: “You shall rise before the elder” (Leviticus 19:32). And one greets him within four cubits. What is hidur? (This refers to the command vehadarta mentioned in the next line.) The Torah said: “You shall show deference [vehadarta] before the elderly [zaken]” (Leviticus 19:32). It is that one may not stand in his place, may not sit in his place, and may not contradict his statement. (The word zaken is being interpreted as a man who acquired wisdom [shekana hokhma]. See Kiddushin 32b.) When one asks a halakha, one should ask with fear, one should not interject to answer, one should not interrupt his statements, as anyone who does not conduct himself toward his teacher with all these qualities is characterized as wicked before the Omnipresent, his learning is forgotten, his years are truncated, and ultimately he will reach a state of poverty, as it is stated: “Good will not be for the wicked, and he will not prolong his days like a shadow, since he does not fear before God” (Ecclesiastes 8:13). This fear, I do not know what it is. When it says: “You shall rise before the elder…and you shall fear your God” (Leviticus 19:32); that is fear of the teacher. If so, there is also fear of interest, and fear of weights. (“You shall fear your God” is also written in the portion containing the prohibition against taking interest (Leviticus 25:36). It does not appear explicitly in the portion of weights. One interpretation is that the context of the verse "You shall not wrong one another and fear your God" (Leviticus 25:7) is cheating on a price. Somebody who uses false weights is cheating with regard to the price and is thus included in that verse (Maharit Kiddushin 33b). Other commentaries on the Gemara give other explanations. ) Rather, Rabbi Elazar said: “Before the [penei] elderly” (Leviticus 19:32) is stated here, and elsewhere it is stated: “Since he does not fear before [milifnei] God.” He must accord him precedence to every person entering and exiting, and treat him with fear and deference, as it is stated: “You shall fear the Lord your God [et Hashem elohekha tira]” (Deuteronomy 6:13). It is taught: “Et,” to include masters of Torah, as there is no entity comparable to it. (To the Torah.) Likewise it says: “I placed them as heads over you” (Deuteronomy 1:15) – from here you learn that you should treat him in accordance with the protocol of a prince; to stand before him and to accord him precedence regarding all matters of prominence. Rabbi Abba HaKohen bar Pappa said: When I would see a group of people, I would walk on an alternate path so as not to inconvenience them, so they would not see me and stand before me. When I said this matter before Rabbi Yosei ben Rabbi Zevida, he said to me: ‘You must pass before them and have them see you and stand before you, and you will bring them to fear of Heaven, as it is stated: “You shall rise before the elder…and you shall fear your God.”’ Why? (Why is there is no entity comparable to the Torah?) It is because the virtue of the righteous is a virtue that has no decline, but the virtue of Esau is a virtue that is total decline; one day he is a governor, the next day, he is a deputy, the next day he is a magistrate, the next day he is a captain, the same is true regarding all their prominent people. Likewise, the prophet says: “If you raise yourself like the eagle…[from there I will bring you down, the utterance of the Lord]” (Obadiah 1:4). But the virtue of Jacob is a virtue that has no decline, and their sanctity never diminishes. Likewise you find that the elders are one of thirteen (Gold and silver count as one.) matters that are written in association with the name of the Holy One blessed be He. These are: Silver and gold, priests, Levites, Israelites, the firstborn, the altar, teruma, the anointing oil, the Tent of Meeting, the royal House of David, the offerings, the Land of Israel, and the elders. Silver and gold, from where is it derived? It is as it is stated: “Mine is the silver, and Mine the gold” (Hagai 2:8). The priests, as it is written: “This is the matter that you shall do to them, to sanctify them to serve as priests to Me” (Exodus 29:1). The Levites, from where is it derived? “The Levites shall be Mine” (Numbers 3:12). The Israelites, from where is it derived? “For the children of Israel are Mine” (Leviticus 25:55). The firstborn, from where is it derived? “For all the firstborn are Mine” (Numbers 8:17). The altar, from where is it derived? “Craft for Me an altar of earth” (Exodus 20:21). Teruma, from where is it derived? “They shall take teruma for Me” (Exodus 25:2). The anointing oil, from where is it derived? “This shall be oil of sacred anointment for Me” (Exodus 30:31). The Tent of Meeting, from where is it derived? “They shall craft a Sanctuary for Me” (Exodus 25:8). The offerings, from where is it derived? “My offering, My food, for My fires” (Numbers 28:2). The royal House of David, from where is it derived? “I have seen among his sons a king for Me” (I Samuel 16:1). The Land of Israel, from where is it derived: “For the Land is Mine” (Leviticus 25:23). The elders, from where is it derived? “Gather to Me seventy men” (Numbers 11:16).
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” (Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.?) – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. (The creations on the first day were more significant than the others, and in that sense it is unique.) Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. (It was the only day on which God was truly “one,” as on the second days there were already angels.) This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; (This is what God did on the second day (Genesis 1:6–7).) He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: (When the exiles of Israel returned to the land of Israel with Ezra from Babylon.) Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. (Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.) “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. (For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.) This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; (Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world.) they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). (Israel was under attack from all sides.) This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ (That is, the world will not be able to function in its conventional manner.) That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. (Consequently, he closed all the schools.) That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). (When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.) Of what use was it to him [Ahaz]? (Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain.) [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they (The young men Isaiah was referring to.) his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) (It was the Book of Lamentations that was being read.) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) (A more literal translation would be, “in the days of the judging of the judges.”) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, (Subdue us.) we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, (And decree for him corporal punishment.) he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ (“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.) They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, (These are two classes of Torah scholars (Gittin 88a).) one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, (Even when it is not connected with “in the days of.”) it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear (Potifar’s wife.) then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. (Moses’ Tabernacle was stored away forever when the permanent Temple was built.) They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. (Joshua 7:6.) They raised an objection to him: But is it not written: “It was [vayhi] when the king (David.) resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, (To prove his contention that vehaya always alludes to a joyous event.) is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
“God called the firmament heavens. It was evening and it was morning, a second day” (Genesis 1:8). “God called the firmament heavens [shamayim]” – Rav said: [The word indicates] fire [esh] and water [mayim]. Rabbi Abba bar Kahana said in the name of Rav: The Holy One blessed be He took fire and water and integrated them with one another, and from them the heavens were made. Alternatively, shamim is written, (The letters of shamayim can also be read shamim.) as they assess [shamim] the actions of the people. If they merit, “the heavens declare his righteousness” (Psalms 97:6); if not, “the heavens reveal his iniquity” (Job 20:27). Another matter, shamayim – because the creations wonder [mishtomem] in their regard, saying: ‘Of what do they consist? Are they of fire, are they of water? It is a wonder.’ Rabbi Pinḥas said in the name of Rabbi Levi: He [God] came and settled it: “He roofs His upper chambers with water” (Psalms 104:3); that is, they are of water. [Another interpretation: The word indicates] dyes [samim] – just as with dyes, some are green, some are red, some are black, and some are white, so, too, the heavens, at times they are green, at times they are red, at times they are black, and at times they are white. Rabbi Yitzḥak said: “Shamayim” – sa mayim, bearing water. (The upper waters are on top of the heavens.) It is analogous to milk that was placed in a bowl. Until a drop of rennet falls into it, it is loose. When one drop of rennet falls into it, it congeals and becomes set [omed]. So, too, “The pillars [amudei] of heaven were loose” (Job 26:11) – the heavens became set when He put His rennet in them, “and it was evening and it was morning, a second day.” (This took place on the second day.) This is in accordance with what Rav said: They were moist on the first day and congealed on the second day.
Rabbi Elazar said: At the beginning of the creation of the world, the Holy One blessed be He decreed: “Let the water…be gathered.” Why [is it written:] “He calls the water of the sea” (Amos 5:8), “He calls the water of the sea” (Amos 9:6) twice? Once for the generation of the Flood and once for the generation of Enosh. (The implied question is: Since God decreed at creation that the waters should be limited to one place, how is it that they subsequently came back and covered the earth? (see Devarim Rabba 10:2).) It is because: “God acted so they would be in fear of Him” (Ecclesiastes 3:14). This is analogous to a province that rebelled against the king. The king sent a powerful legion and surrounded it so that the residents of the province would see it and be in fear of him. So, why is it that: “He heaps together the water of the sea”? (Psalms 33:7). It is so “the entire earth would be in fear of the Lord…” (Psalms 33:8). (The water was gathered together into one place so that men would see it and be in fear that it may come back and cover them.)
R. Ami and R. Assi were accustomed to sit between the pillars [of the academy] and every now and then to rap [the bolt of the door] and say: "Is there any one who requires adjustment of a dispute? Let him come in." _ _„R. Chisda and Rabba b. R. "Huna were holding court the entire day and were becoming weak. R. Chiya b. Raba of Difty recited to them the passage: And the people stood about Moses from the morning unto the evening. (Ex. 18, 8.) How can we imagine that Moses was holding court the entire day? When did he study? We must therefore say that a Judge who, even for one hour, passes judgment according to its true equity, is credited by Scripture as if he had become a partner of God in the creation of the world, for it is written here (Ex. 18, 13.) From the morning unto the evening, and it is written, And it was morning and it was evening the first day. [Hence you need not hold court the entire day.] Until when should the work of justice continue? R. Shesheth said: "Until mealtime." Rami b. Chama said: "What is the Biblical passage for it? Woe to thee, O Land. when thy king is low-minded, and when thy princes eat in the morning. Happy art thou, O Land, when thy king is noble-spirited, and thy princes eat at the proper time for strengthening and not for gluttony (Ecc. 10, 16.) i.e., for strengthening of the Torah and not for the gluttony of wine." Our Rabbis taught: "The first hour [of the day] is the time when the Lydians eat; during the second hour robbers eat; during the third hour (rich) heirs eat; during the fourth hour laborers eat; during the fifth hour the people in general eat." Is this so? Has not R. Papa said that during the fourth hour the people in general eat? We must therefore say that "During the fourth hour the people in general eat; during the fifth hour laborers eat; during the sixth hour scholars eat; from this hour on eating is like throwing a stone into a skin-bottle (it has no effect)." Abaye said: "This applies only to a case where nothing was tasted in the morning; but if something were tasted in the morning then it matters little [how late he eats]."
(Numb. 11:16:) THEN THE LORD SAID UNTO MOSES: GATHER ME SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL…. Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him? (Tanh. Numb. 3:11; Numb. R. 15:17.) Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder. (Qid 33b; cf also yBik. 3:3 (65c).) Thus it is stated (in Lev. 19:32): YOU SHALL RISE IN THE PRESENCE OF (To be in one’s presence is to be within four cubits.) A GRAY HEAD. One also bows down before him and asks after his welfare, within four cubits. And about which honor did Torah say (ibid. cont.): YOU SHALL HONOR THE PRESENCE OF AN ELDER? That one should not stand in his place, sit in his place, or contradict his words. Also when one asks a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes into the hands of {transgressions} [poverty], as stated (in Eccl. 8:13): IT SHALL NOT GO WELL WITH THE WICKED ONE, NOR SHALL HE PROLONG HIS DAYS. LIKE A SHADOW, BECAUSE HE IS NOT IN FEAR BEFORE GOD. In regard to this fear I do not know what it is; when it says (in Lev. 19:32): YOU SHALL RISE IN THE PRESENCE OF A GRAY HEAD, AND YOU SHALL FEAR YOUR GOD, note that it is saying: This is the fear of students toward sages. (Since GRAY HEAD and ELDER are understood to refer to the sages.) But I might say: This is a fear of usury and a fear of weights. (In Lev. 25:36; 19:36. So why say that it refers to a sage?) It is simply that R. Eleazar has said: It is stated here: THE PRESENCE (PNY) OF THE ELDER, AND YOU SHALL FEAR YOUR GOD; while it is stated in the other passage (in Eccl. 8:13): HE IS NOT IN FEAR BEFORE (PNY) GOD. Moreover, one is obligated to (The sense of bracketed words appears in the parallel texts of Tanh. Numb. 3:11 and Numb. R. 15:17, although the exact Hebrew wordings of the two parallels differ from each other.) precede everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13):YOU SHALL FEAR (et) (This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your god. For an example of et indicating further inclusions, see above Tanh. (Buber) Gen. 1:8.) THE LORD YOUR GOD. to the master scholars of Torah since you have no other guide like it. And so it says (in Deut. 1:15): AND APPOINTED THEM HEADS OVER {THE PEOPLE} [YOU]. From here you learn that you should treat him in a princely manner, stand in his presence, and give him precedence in every matter of dignity. So let no one on his own refrain from standing in the presence of an elder. R. Abba bar Pappa the Priest said: When I saw a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. When I told of the matter to R. Jose bar Zevida, he said to me: You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32): YOU SHALL RISE IN THE PRESENCE OF A GRAY HEAD, AND YOU SHALL FEAR YOUR GOD. Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau (Esau stands for any Roman.) the Wicked is a rise which is wholly decline. Today he is a governor; (Gk.: eparchos.) tomorrow a commoner; (Lat.: paganus (“peasant”).) the next day an imperial cabinet member (Lat.: comes.) the day after that a captain. (Gk.: stratiotes (“citizen soldier”).) And thus it is with all their great ones. So also the Prophet says (in Obad. vs. 4): THOUGH YOU MAKE YOUR ABODE AS HIGH AS THE EAGLE, AND THOUGH YOUR NEST IS SET AMONG THE STARS, I WILL BRING YOU DOWN FROM THERE, SAYS THE LORD. The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down as belonging to the name of the Holy One. These are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the land of Israel, and (13) the elders.
(Lev. 14:34:) WHEN YOU COME INTO THE LAND < OF CANAAN…, AND WHEN I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS >. This text is related (to Ps. 73:1): BUT (akh) [GOD] IS GOOD TO ISRAEL. Could it < mean > to all < Israel >? The text reads (ibid., cont.): TO THE PURE IN HEART. (Lev. R. 17:1; Lam. R. 3:25 (9): M. Pss. 4:5.) [Similarly you say on the matter (in Lam. 3:25): THE LORD IS GOOD TO THOSE WHO TRUST IN HIM. Could it < mean > to all? The text reads (ibid., cont.:) TO THE SOUL THAT SEEKS HIM. Similarly you say on the matter (in Nahum 1:7): THE LORD IS GOOD, A SHELTER IN THE DAY OF TROUBLE. Could it < mean > to all? The text reads (ibid., cont.): AND HE KNOWS THOSE WHO SEEK REFUGE IN HIM. Similarly you say on the subject (in Ps. 145:9): THE LORD IS GOOD TO ALL. Could it < mean > to all? The text reads (ibid., cont.): AND HIS MERCY IS UPON ALL HIS WORKS. Similarly you say on the matter (in Ps. 84:6 [5]): BLESSED IS THE ONE WHOSE STRENGTH IS IN YOU. Could it < mean > to all? The text reads (ibid., cont.): IN WHOSE HEART ARE THE HIGHWAYS. These are the ones in whose hearts < lie > the pathways of the Law. Similarly on < the matter > (there is Ps. 125:4): DO GOOD, O LORD, TO THE GOOD. Could it < mean > to all? The text reads (ibid., cont.): AND FOR THOSE WHO ARE UPRIGHT IN THEIR HEARTS. Similarly on < the matter > (there is Ps. 145:18): THE LORD IS NEAR TO ALL WHO CALL TO HIM. Could it < mean > to all? The text reads (ibid., cont.): TO ALL WHO CALL TO HIM IN TRUTH. Similarly you say on the matter (in Micah 7:18): WHO IS A GOD LIKE YOU THAT FORGIVES INIQUITY, AND PASSES OVER THE TRANSGRESSION. Could it < mean > for all? The text reads (ibid., cont.): FOR THE REMNANT OF HIS HERITAGE. Therefore (in Ps. 73:1): GOD IS TRULY GOOD TO ISRAEL, TO THE PURE IN HEART. It does not say: "God is good to Israel"; instead < it reads >: BUT (akh) < GOD > IS GOOD < TO ISRAEL >. BUT (akh) < implies > a limitation. (See above, Tanh. (Buber), Gen. 1:8, and the parallels listed there.) The afflictions which he brought upon them are good. < Good > for what? FOR THE PURE IN HEART, to purify < their heart > today for the world to come. It is therefore stated (in Ps. 73:1): BUT (akh) < GOD > IS GOOD < TO ISRAEL >, TO THE PURE IN HEART. (Ibid., vs. 3:) FOR I WAS ENVIOUS OF THOSE WHO RAGE (holelim) < WHEN > I SAW THE PROSPERITY OF THE WICKED. I saw their well-being, and I was envious. < I.e., I was envious > of those who commit profane acts continuously (halalim halalim), (The midrash interprets holelim in Ps. 73:3, as coming from the same root as halalim by changing the h from the he in the Psalm to a het.) as stated (in Job 15:20): A WICKED PERSON ACTS PROFANELY (metholel) (Again the midrash interprets the Psalmist’s he as equivalent to the het used here in Job and in addition interprets the whole word as coming from the root HLL. In the biblical text of Job 15:20, metholel comes from the root HYL and means “writhe in torment.”) ALL HIS DAYS. (Ps. 73:3:) THE PROSPERITY (shalom) OF THE WICKED: they dwell in quiet and tranquility. (Job 21:9:) THEIR HOUSES ARE SECURE (shalom), WITHOUT FEAR, NOR IS THE ROD OF GOD UPON THEM. (Ps. 73:4:) FOR THERE ARE NO PANGS AT THEIR DEATH, AND THEIR BODY ('WLM) IS SOUND. What pangs? You were not brought down to nothing, (Cf. the parallel in Yalqut Shim‘oni, Pss., 808, which has a slightly different verb and can be translated: “You were anxious for nothing.”) nor were you chained to suffering. (Ibid.:) AND THEIR BODY ('WLM) IS HEALTHY; therefore, they are as sound as the vestibule ('WLM) (of the Temple).
(Ps. 48:3 [2]): , THE JOY OF THE WHOLE EARTH, . R. Jonathan ben Eleazar said: There is a story about a certain pragmateutes (The Greek word means “trader.”) {shepherd} who went to the land of Israel to sell peppers. (Exod. R. 51:5; PR 41:2.) He came and dwelt there, but he did not make a sale. He said: Is this they have said (in Ps. 48:3 [2]): THE JOY OF THE WHOLE EARTH? In one hour he had sold all his peppers. He said: This is surely THE JOY OF THE WHOLE EARTH, EVEN MOUNT ZION, THE REMOTE REGIONS OF ZAPHON, THE CITY OF THE GREAT KING. Now what is all this glory for? Because it is THE CITY OF THE GREAT KING. Since Jerusalem has been destroyed, (Is. 24:11:) ALL GLADNESS IS OBSCURED; THE JOY OF THE WHOLE EARTH HAS DEPARTED. What is the meaning of IS OBSCURED (rt.: 'RB)? (Below, Tanh. (Buber), Lev. 3:9.) "Became dark," qavelah (in Aramaic). as they say (in Gen. 1:5): (Also in Gen. 1:8, 13, 19, 23, 31.) AND THERE WAS EVENING ('RB). In this world THE JOY OF THE WHOLE EARTH has ceased. When the Holy One returns and rebuilds Jerusalem, he will bring back gladness, as stated (in Is. 51:3): TRULY THE LORD HAS COMFORTED ZION; HE HAS COMFORTED ALL ITS RUINS. HE HAS ALSO MADE ITS DESERT LIKE EDEN AND ITS DRY PLAIN LIKE THE GARDEN OF THE LORD. JOY AND REJOICING SHALL BE FOUND IN IT, THANKSGIVING AND THE SOUND OF MUSIC.
Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded and told them not to drink wine. But what was his reason for not drinking wine? It is simply that he had heard Jeremiah prophesying that the temple would be destroyed. He said to them: From now on you are to be in mourning. (Jer. 35:7:) YOU SHALL NOT BUILD A HOUSE, [SOW SEED,] PLANT A VINEYARD, OR OWN SUCH THINGS; BUT YOU SHALL DWELL IN TENTS ALL {THE DAYS OF YOUR LIFE} [ALL YOUR DAYS]. Now they had observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel < and > telling them to repent, they were not doing so. The Holy One said to Jeremiah: You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe < my commandment >. It is so stated (in Jer. 35:14): THE {WORD} [WORDS] OF JONADAB BEN RECHAB HAVE BEEN UPHELD. HE COMMANDED HIS CHILDREN NOT TO DRINK WINE, AND TO THIS DAY THEY HAVE NOT DRUNK IT, BECAUSE THEY HAVE {OBSERVED} [OBEYED] THE COMMANDMENTS OF THEIR ANCESTOR. BUT I SPOKE {TO YOU} [UNTO YOU] {FROM EARLY MORNING TO LATE EVENING} [CONSTANTLY], AND YOU DID NOT HEARKEN UNTO ME. What is written there? The Holy One said to Jeremiah: Say to them: By your life, whereas you have heeded this commandment, your lineage shall never disappear from before me, even as it is written (in vs. 19): THEREFORE, THUS SAYS THE LORD [OF HOSTS, THE GOD OF ISRAEL]: SOMEONE BELONGING TO JONADAB BEN RECHAB SHALL NOT {EVER} BE CUT OFF [FROM STANDING] BEFORE ME FOR EVER. He therefore enlightens them concerning wine (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR. Isaiah said (in Is. 24:11): THERE IS A CRY OVER WINE IN THE STREETS; ALL GLADNESS IS OBSCURED. What is the meaning of ALL GLADNESS IS OBSCURED (rt.: 'RB)? (Above, Exod. 11:8.) < That > all gladness has become dark, just as you say (in Gen. 1:5): (Also Gen. 1:8, 13, 19, 23, 31.) AND THERE WAS EVENING ('RB). (Is. 24:11, cont.:) THE JOY OF THE EARTH HAS {COME TO AN END} [DEPARTED], because Zion has come to an end. Thus it is written (in Ps. 48:3 [2]): BEAUTEOUS LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. The Holy One said to Israel: In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18 [3:18]): AND IT SHALL COME TO PASS ON THAT DAY THE MOUNTAINS SHALL FLOW WITH FRESH GRAPE JUICE….
(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him? (Numb. R. 15:17.) Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder. (Qid 33b; cf also yBik. 3:3 (65c).) Thus it is stated (in Lev. 19:32), “You shall rise in the presence of (To be in one’s presence is to be within four cubits.) a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages. (Since GRAY HEAD and ELDER are understood to refer to the sages.) [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also]. (In Lev. 25:36; 19:36. So why say that it refers to a sage?) It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et) (This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8.) the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau (Esau stands for any Roman.) the wicked is a rise which is wholly decline. Today he is a governor; (Gk.: eparchos.) tomorrow an assistant [governor]; the next day a captain. (Gk.: stratiotes (“citizen soldier”).) And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.” (See above Exod. 8:9.) Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.” (Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above.) Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].” Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable? (Numb. R. 15:18; Sifre to Deut. 33:5 (346).) To a palace (Lat.: palatium.) that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established (Cf. the Gk. noun basis which means “ground” or “pedestal.”) above? (See M. Sam. 5.) When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.” (Men. 27a.) And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.
(Lev. 10:8-9:) “And the Lord spoke unto Aaron, [saying], ‘Drink no wine or intoxicating liquor.’” Why did He give a commandment concerning wine? (Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23.) Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the holy spirit cries out (in Prov. 23:29-35), “Who has woe; who has sorrow; who has contentions; who has talk; who has unexplained sores; who has redness of eyes? Those who tarry over wine [….] Do not stare at wine when it is red, [when it gives its color to the cup….] In the end it will bite like a snake; [….] Your eyes will see strange things; [….] You will be like one who lies down in the midst of the sea, [….] They struck me, but I felt no hurt.” (Vs. 29) “Who has woe; who has sorrow” [means,] about whom do they say, “Woe?”; “who has contentions,” [means,] about whom do they say [that he is a master of] quarrels. [(ibid., cont.) “Who has talk, means,] and about whom do they talk? (ibid., cont.) “Who has unexplained sores,” [means,] whom [do they say] has boils on his face? [(ibid., cont.) “Who has redness of eyes ('ayin),” [means,] and about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30) “Those who tarry over wine.” (Vs. 31) “Do not stare at wine when it is red.” Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside, just as [it appears] on the outside. (According to ibid., cont.,) “When it gives its color ('ayin) to the cup (kos).” [This is the oral text (the qere).] The written text (ketiv) [says] “to the purse (kis).” The drunkard sets his eye on the cup, but the shopkeeper [sets his eye] on the purse. “When it gives its color to the cup.” When one sees his comrade drinking, he says, “Pour one for me to drink.” Then he drinks and defiles himself in dung and urine. (Ibid., cont.) “He/it (In the Biblical context it is the wine that goes down smoothly.) goes down smoothly.” He ends in selling all the objects in his house and all his useful implements. Thus he [is left with] no clothes and no useful implements for the house, so that [he is left] with nothing and the house is empty from [having] everything. “He/it goes down smoothly.” In the end he declares transgressions permissible and makes them something accessible [to all] like a commons. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32) “In the end it will bite like a snake.” When the snake bites a person, he does not feel it for a time; but after he goes home, [the poison in] the wound permeates him. “In the end it will bite like a snake,” most certainly like a snake. Just as in the case of the snake, [the Holy One, blessed be He,] cursed the land on account of it, as stated (in Gen. 3:17), “cursed is the land because of you”; so in the case of wine, Canaan, who was a third of the world was cursed on account of it, as stated (in Gen. 9:24-25), “Then Noah awoke from his wine…, [And he said, ‘Cursed be Canaan].’” (As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2.) Ergo (in Prov. 23:32), “In the end it will bite like a snake….” (Vs. 33) “Your eyes will see strange things.” See what wine causes one who drinks it! “Your eyes will see strange things” [is a reference to], (Ps. 81:10) “There shall not be a strange god with you.” It causes him to serve idols. So it says (in Is. 28:7), “These also reel with wine and stagger with strong drink.” What is the meaning of these? [These of] which it is spoken (in Exod. 32:4), “These are your gods, O Israel.” Thus it is stated (in Exod. 32:6), “and the people sat down to eat and drink, and rose up to engage in amorous sport.” [It was] because of wine that they said (in Exod. 32:4), “These are your gods, O Israel.” Therefore (in Prov. 23:33), “and your heart will speak deceitful things.” Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5), “And moreover, wine betrays an arrogant man.” It is also written (in Prov. 21:24), “An insolent and arrogant one, scorner is his name.” Now “insolent” must mean idolatry. Thus it is stated (in Ps. 119:21), “You rebuke the cursed insolent ones.” Moreover, “insolent ones” must [also] refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14), “O God, insolent ones have risen up over against me…”; and it says (in Ps. 19:14), “Also keep your servant from insolent ones.” Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34), “You will be like one who lies down in the midst of the sea.” When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35), “They struck me, but I felt no hurt; they beat me, but I did not know it.” So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated (ibid.),] “when I wake up, I seek it yet again.” See how evil is the end of those who drink wine. [Isaiah said (in Is. 5:11),] “Woe to those who rise early in the morning to pursue strong drink; who remain behind in the evening for wine to inflame them.” The Holy One, blessed be He, said, “Inasmuch as wine causes such [evils], it is right for Me to command the priests not to drink wine when they minister before Me. Ergo (in Lev. 10:9:), “Drink no wine or intoxicating liquor.” Solomon said (in Prov. 23:20), “Do not be among those who imbibe wine.” Do not cause yourself to drink [wine (yyn), which implies] seventy. Then you would face seventy [judges of the Sanhedrin] and fall into the hands of death. Y (= 10) plus y (= 10), for a subtotal of 20, plus n (= 50) results in seventy. (Cf. Sanh. 38a.) So you would face seventy [members of] the Sanhedrin (Gk.: Synedrion.) and cause your own death. See what is written (in Deut. 21:18-19), “If one has a defiant and rebellious son…, his father and mother shall take hold of him [and bring him out unto the elders of his town]….” Then the sentence shall be passed over him; and (in vs. 21) “[All the people of his own town] shall stone him [to death] with stones.” Why? Because he is (according to vs. 20) “a glutton and a drunkard.” So Solomon has said (in Prov. 23:20), “Do not be among those who imbibe wine, who gorge themselves on meat,” (See also Prov. 23:22, which adds an admonition to obey parents.) lest you bring stoning upon yourself, the most weighty of the executions. R. Judah bar Shallum the Levite said, “In the Hebrew language the name [for wine] is yyn, and in the Aramaic language its name is hmr. By gematria (Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word.) hmr becomes two hundred and forty-eight, corresponding to the [number of] parts in a human being. The wine enters into each and every limb, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs.” And so Eleazar Haqappar has taught, “Wine (yyn), with a numerical value of seventy enters; and secrets (swd), with a numerical value of seventy, (S (= 60), W (= 6), and D (= 4) add up to 70.) depart.” (Cf. Sanh. 38a, which attributes the teaching to R. Hiyya.) Therefore, the high priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mal. 2:6), “The true Torah was in his mouth, and no injustice was found on his lips.” It also says (in vs. 7), “For the lips of a priest preserve knowledge.” Therefore the Holy One, blessed be He, commanded Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor, you and your children as well.” And do [not] think that I may have commanded you [only] for the past in the beginning, at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.), “when you come unto the tent of witness….” [Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.), “it shall be a statute forever throughout your generations.” Therefore, keep yourselves from wine, because wine is a sign (Gk.: semeion.) of a curse. In the case of Noah, what is written about him? (In Gen. 9:21), “Then he drank of the wine and became drunk.” Cham entered and saw his nakedness. What did [Noah] say to him? He cursed his son (in vs. 25), “And he said, ‘Cursed be Canaan.’” Therefore (in Lev. 10:9), “Drink no wine or intoxicating liquor.” And so you find that the ten tribes went into exile only from wine. (Cf. Lev. 5:3; Numb. 10:3.) See what [scripture] says (in Amos 6:1), “Woe to those who are at ease in Zion,” because they were dwelling at ease in pleasure palaces. (Ibid., cont.) “and who have confidence in the mountain of Samaria,” because they were dwelling confidently in [Sebaste]. (The city built by Herod on the site of old Samaria.) (Ibid., cont.:) “The notables of the leading nation, the ones to whom the House of Israel comes.” In what sense? The peoples of the world would sit and talk. They would say, “Who is the mightiest in Israel?” And they would answer, “Samson.” Then again they would say, “Who is the mightiest among the gentiles?” And they would answer, “Goliath,” about whom it is written (in I Sam. 17:4), “his height was six cubits and a span.” Ergo (in Amos 6:1), “The notables of the leading nation, the ones to whom the House of Israel comes.” Then again they would say, “Who is the wealthiest among the peoples of the world?” And they would answer, “Hadrian.” Then, “Who is the wealthiest in Israel?” And they would answer, “Solomon.” And these would agree with those that Solomon was the wealthiest, as stated (in I Kings 10:27), “And the king made silver [in Jerusalem as plentiful as stones].” Come and see, each and every tribe had its own May festival. (Gk. Maioumas.) When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4, 6), “and they would eat lambs from the flock…. Those who drink [straight] from the wine bowls….” What is their end? (Amos 6:7) “Therefore they shall now go at the head of the exiles.” Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded them, “Do not drink wine, you and your children forever” (Jer. 35:6). But what was his reason for saying, “Do not drink wine, you and your children?” It is simply that he had heard Jeremiah prophesying that the Temple would be destroyed. He said to them, “From now on, (Jer. 35:6-7), ‘Do not drink wine… You shall not build a house, sow seed, plant a vineyard, [or own such things]; but you shall dwell in tents all your days.” Now they had mourned and observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel [and] telling them to repent, they were not doing so. The Holy One, blessed be He, said to Jeremiah, “You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe [My commandment].” It is so stated (in Jer. 35:14), “The words of Jonadab ben Rechab have been upheld. He commanded his children not to drink wine, and to this day they have not drunk it…. But I spoke to you from early morning to late evening, [and you did not hearken unto me].” What is written there? The Holy One, blessed be He, said to Jeremiah, “Say to them, ‘By your life, whereas you have heeded this commandment, your lineage shall never disappear from before Me, even as it is written (in vs. 19), “Therefore, thus says the Lord [of hosts, the God of Israel], ‘Someone belonging to Jonadab ben Rechab shall not (ever) be cut off [from standing] before Me for ever.’”’” He therefore enlightens them concerning wine (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Isaiah said (in is. 24:11), “There is a cry over wine in the streets; all gladness is obscured.” What is the meaning of “all gladness is obscured (rt.: 'rb)?” (Above, Exod. 11:8.) [That ] all gladness has become dark, just as you say (in Gen. 1:5), (Also Gen. 1:8, 13, 19, 23, 31.) “and there was evening ('rb).” (Is. 24:11, cont.:) “The joy of the earth has [departed], because Zion has come to an end.” Thus it is written (in Ps. 48:3), “Beauteous landscape, joy of the whole earth, [even Mount Zion].” The Holy One, blessed be He, said to Israel, “In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18), “And it shall come to pass on that day the mountains shall flow with fresh grape juice….”
Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts." Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven." Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.
"And on the seventh day God finished his work" (Gen. 2:2). The Holy One, blessed be He, created seven dedications, six of them He dedicated, and one is reserved for the (future) generations. He created the first day and finished all His work and dedicated it, as it is said, "And it was evening, and it was morning, one day" (Gen. 1:5). He created the second day and finished all His work and dedicated it, as it is said, || "And it was evening, and it was morning, a second day" (Gen. 1:8); and so through the six days of creation. He created the seventh day, (but) not for work, because it is not said in connection therewith, "And it was evening and it was morning." Why? For it is reserved for the generations (to come), as it is said, "And there shall be one day which is known unto the Lord; not day, and not night" (Zech. 14:7).
Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. (Abraham was as precious to the world as the eyeball is to a person. ) They sought to blind the eye [ayin] that confronted the attribute of justice in the world. (The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat]. ) “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu (The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].” “It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him. He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz? Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children? Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling. But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him. The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple. Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors. The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed. When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’ So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1). Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them. That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days. See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him. They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed. They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin. They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4). They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple. Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).)
ויהי המבול ארבעים יום, day and night, as has been mentioned in verse 12. The night is usually included when the Torah speaks of יום, day. We have learned this already in Genesis 1,8 ויהי ערב ויהי בוקר יום אחד, “it was evening, it became morning, one day.”
"And G-d made the firmament" - and it was that when some of the elemental water was removed from under that part of the waters which became vaporous in nature, as it was when He said, "let the waters be gathered from beneath the heavens" Genesis 1:9, it was fit that the vaporous part would descend to that same place from which the that [non-vaporous portion of] waters was removed. But He made it such that that "firmament" that separates would have the power to stop and prevent the vaporous portion from descending - that's the "waters which are above the firmament", such that the transformed atmospheric portion would descend, while the vaporous would remain in its original place. Because of this, when the moist vapor reaches it [i.e., the firmament], it condenses and gives rise to rain, snow and hail. As they condense they descend, as it is said, "at the sound of His placing an abundance of water in the heavens" Jeremiah 10:13. - what it wanted by saying "heavens": the firmament which condenses the atmospheric part [of the waters], as it is said "And G-d called the firmament "heavens" Genesis 1:8. Now when the cloudy, excited vapor arrives there [at the firmament], it generates thunder and lightning, and it is said: "He lifts up clouds from the ends of the earth, thunder from the rain He makes" [continuation of verse quoted previously from Jeremiah]. Now, seeing as how some of the heavier watery element is above the lighter air, which from our perspectives is against their nature - this without doubt indicates the action of an volitional actor, intended such an outcome, as it is said, "the work of His hands shall the firmament declare" Psalms 19:2
HALAKHAH: “There are four New Year’s Days,” etc. It is written (Ex. 12:2. The verse establishes that months are counted from the month of the spring equinox, post-exilic (Accadic) called Nisan.) , this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees (It is clear from Lev.25 that Sabbaticals and Jubilees are counted from the end of the agricultural year in the month of the fall equinox.) nor for planting (To determine the years of `orlah, when no fruit may be taken.) nor for vegetables (To determine the year for purposes of the tithe since inferred from Deut. 14:22, which requires agricultural tithe being given year by year, that no tithe may be given from produce of one year for produce grown in another.) . And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written (2Chr.3:2.) , he started to build in the second month, in the second, (The text is ambiguous. The later derivations read it as a repetition: He started to build in the second month, the second month of the fourth year; in the style of Gen. 8:5. If the same number is used to describe the month in the sequence of months and the month in the year, it follows that the year must start with month one.) in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit (This is how the unofficial Targum of 2Chr.3:2 reads it: He started to build on the second day of the second month of the fourth year; a reading also rejected in the Babli 3a since it always is stated as “day nin the month.”) . Or is it only the second in the week? We do not find this count in the Torah (Babli 3a.) . But is it not written, it was evening and it was morning, the second day (Gen. 1:8.) ? One makes no inferences from the Creation of the World (Since they are God’s days, not human days.) . Which one is the second of the months and which one is the second of the years (In 2Chr.3:2.) ? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include (A general principle in both Talmudim. Peah6:9 Note 154, Yebamot 12:1 Note10, Soṭah 9:2 Note 63, Horaiot1:1 Note 9 q. v., Megillah4:4 75b l.14; Babli Megillah23b, Yoma43a, Bava qamma15b, Bava batra15a, Sanhedrin15a,44b,66a, Makkot9b, Ševuot7b, Menaḥot9b,67a, Ḥulin132a.) for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed (He holds that the count of years depends on the political circumstances.) : In the third month of the Israelites’ exodus from Egypt (Ex. 19:1.) . From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year (Num. 9:1.) . Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt (Num. 33:38. Babli 2b) . Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt (1K.6:1.) , etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses (1K. 9:1.) . They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month (Ez. 40:1. In a Jubilee year, New Year’s day is moved to the Day of Atonement; cf. the author’s edition of Seder Olam(Northvale 1998), pp. 118–119, Note 4.) , etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius (Ḥaggai1:1.) ; in year three of Cyrus, king of Persia (Dan. 10:1.) . And I am saying, (2Chr.3:2.) he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.
Rava said to him: I have not heard a solution for this problem from my teachers. However, with regard to a similar problem I heard a solution from them, as we learned in a mishna (Ta’anit 26a): On Sunday, the non-priestly watches would read two paragraphs from the Torah: “In the beginning” (Genesis 1:1–5) and “Let there be a firmament” (Genesis 1:6–8). And it is taught in that regard that the paragraph “In the beginning” was read by two readers and the paragraph “Let there be a firmament” by one reader.
R. Huna said: For three readings in the Torah (i.e. when only three persons are called up to the reading of a section, viz. on a Monday or Thursday or at a Sabbath afternoon service.) not less than ten verses must be allotted. (Three verses for each of the first two and four for the third.) Hezekiah (A Rabbi of that name.) explained [the reason: (Why ten verses are required.) The number] corresponds to the Ten Commandments. But have we not learned in a Mishnah: (Ta‘an. IV, 3 (Sonc. ed., p. 137).) ‘On Sunday [the men of the ma‘amad read] In the beginning (Gen. 1, 1-4.) and Let there be a firmament’ (ibid. 5-8.) although they contain not more than eight verses? (How then could R. Huna rule that a minimum of ten verses was required?) R. Iddi said: Kahana and Ashë differ [on the method of procedure], (As how to make ten verses out of eight.) one holding that [the reader] goes back, and the other maintaining that he cuts. (This is explained in the continuation.) According to him who holds that ‘[the reader] goes back’, he repeats two verses; (The second person repeats the last two of the three verses which the first had read. The two, together with the eight, make up the minimum of ten verses.) and according to him who maintains that ‘he cuts’, And there was evening and there was morning (The second part of each of verses 4 and 8 of Gen. 1.) is a verse on its own. (So that verses 4 and 8 represent two verses each, bringing the number to ten.) But have we not learned in [the same] Mishnah: ‘On Monday [the reading of the ma‘amad was] Let there be a firmament (Gen. 1, 6-8, three verses.) and Let the waters … be gathered together’? (ibid. 9-13, five verses.) Now, according to him who holds that ‘[the reader] goes back’, he goes back over two verses, but according to him who maintains that ‘he cuts’, even if he does so, there are not ten (Added by GRA, omitted by V, M and H.) verses! (There would only be nine, since And there was evening, etc., forms the whole of verse 13 and cannot be reckoned as two verses as in the case of verses 5 and 8.) R. Polippa b. R. Pariṭ raised an objection before R. Jonah, (To R. Huna’s ruling.) ‘Behold the section of Amalek!’ (Ex. 17, 8-16, read on Purim, which consists only of nine verses.) ‘This is different’, he replied, ‘since (So GRA, M and H. V reads: ‘he said, No, it is taught, it’.) it is the prescribed portion for the day’. (This reply could also have been given to the preceding objection, since in Gen. 1, 6-13, if only verse 8 is divided into two, there would be nine verses, as in the section of Amalek.) R. Eliezer b. R. Maḳom raised an objection: (To R. Huna’s ruling.) [It has been taught,] ‘He who reads the hafṭarah from the Prophet shall read not less than twenty-one verses’, (Meg. 23a (Sonc. ed., p. 140). From ‘but [if R. Huna’s ruling … to the last one]’ is added by GRA. V omits it but inserts in brackets: ‘It is permitted to skip in a Prophet but not in the Torah, because if [a reader] skipped even one verse by not reading it, and restored the scroll [to the ark] and recited ḳaddish, he must unroll it again, say the benedictions, and read that verse and the two verses which follow it’. This is a repetition of XI, 2, 6.) but [if R. Huna’s ruling] is valid, twenty-three verses should be required, ten for the first three, (In accordance with R. Huna’s ruling above that ‘for three readings … no less than ten verses must be allotted’.) ten for the second three, and three for the last one! (Since a minimum of three verses must be read for each person who is called up. No reply is given to the objection, but it is possible to provide the following explanation: Only when no more than three persons are called up is it necessary to allot ten verses, but when the number of persons is more than three, as, e.g., on the Sabbath when not less than seven persons must be called to the Torah, three verses for each person or twenty-one in all are sufficient.)
Elohim called the canopy heaven. It became evening and it became morning the second day.
And Allah named the layer "Heavens", and then it went from the nighttime to daylight. Day two.
And the Lord called the expanse the Heavens. And it was evening, and it was morning, the Second Day.
And God called the separation "Heavens," and it was day and night, the second day of the Genesis order.
| וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃ | 9 P | God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so. |
Moses’ song was inspired by the immensity of the miracle that he and the people had witnessed at the time. They had witnessed the “death” and “resurrection” of the universe, albeit in miniature. If the letter ז is symbolic of the עולם העשיה, the universe after its completion on the seventh day, the letter א is symbolic of the very beginning of creation, so that Moses alluded to the process of a reversal in the creative process as having occurred as part of the miracle they had witnessed at that time. It is not accidental that in the Torah scroll instead of writing the שירה, “song” in the normal fashion, the lines are broken, interrupted so as to convey the manner in which bricks are laid, not one exactly above the other, but in a pattern that enables the wall to survive sudden impacts. This is true even of stone walls that are not joined by cement. At this point the author allegorically describes חיות, the essence of “life” as the word of G’d which was the cement that holds together the different parts of the universe, all of which came into existence by His ten oral directives enumerated in the first chapter of Genesis. The empty spaces between the letters (words) are an allusion to the part of the world where this miracle occurred having retreated toward its origin before the definite contours of that universe had been finalized.
2. However, in actual fact, the true tzaddikim benefit from the existence of these charlatans who impersonate them. For there are wicked people who give charity to the tzaddikim, and charity creates the concept YaBoK—Yichud (unification), Berakhah (blessing), Kedushah (holiness). Each of these three concepts is mentioned in connection with water, which corresponds to charity, as mentioned above. Unification, as it is written (Genesis 1:9), “Let the waters under the heavens be gathered into one area.” Blessing, as it is written (ibid. 1:20), “Let the waters swarm with the swarm of living creatures.” Holiness, as it is written (Numbers 5:17), “the holy water.”
This is in accordance with the statement in Zohar Bereishit regarding [the verse], (Genesis 1:9) “Let the waters [under the heaven] be gathered into one place.” This is the aspect of Yesod, (Zohar I 18a & 33a.) within which all the influence gathers. It is thus called, “The ingathering of all the lights.”
יקוו המים, “let the waters be gathered together;” this is the conclusion of G-d’s creative activity of the second day. The רקיע, “atmosphere/horizon,” did not become operational until the earth had dried out. The reader is asked not to be astounded at the fact that the Torah had previously inserted the phrase: “it was evening, it was morning, the second day.” The reason why this is no contradiction as supposed at first glance, is that the meaning of the words: יקוו המים is that G-d’s commandment for the process of the waters gathering together had been issued already beforethe evening and subsequent morning of the second day. There are numerous such constructions in the Torah; we must not forget also, that both the gathering together of the water and the resultant visibility of the earth, were no new phenomena that could be described as “creation.” Expansion of one phenomenon so that another phenomenon could become visible is no basic change.
From under the skies: Meaning the regular skies, which is perceivable to us, and not below the firmament of the skies, as later on the fourth day.
To one place: Not really one place, but rather several connected places, from which the waters surrounding them, gathered.
AND GOD SAID. I believe that this chapter is connected to the one preceding it (In the Hebrew Bible verses 6-8 and 9-13 form separate chapters. According to I.E. verse 9 does not start the account of the third day of creation, but is a continuation of verse 8. See note 99.) because the firmament did not come into being until the land dried. (Thus land was created on the second day and not on the third day.) Proof of this is Scripture’s statement, In the day that the Lord God made earth (dry land) and heaven (the firmament) (Gen. 2:4). Thus they were made on the same day. The revelation of something which had previously been hidden (the land) or the gathering of something which was scattered (the water) into one place is not a creation. (Hence Scripture (Gen. 2:4) states, the Lord God made earth and heaven, rather than the Lord God created earth and heaven. I.E. had previously commented that only one thing was created on each day. He therefore explains that the making of the firmament and dry land on one day does not constitute the creation of two things on the same day, for the drying of the land was not a creation.) The meaning of our verse is: now God had said, Let the waters under the heaven be gathered. (And God said is to be understood as a pluperfect. Verses 8 and 9 are to be read as one verse and understood as follows: And God called the firmament heaven…for God had said, Let the waters under the heaven be gathered together unto one place (Cohen).) There are hundreds of similar instances in the Torah. I will offer two examples from the portion of Bereshit. One is: And the Lord God planted a garden eastward, in Eden; and there He put the man whom He had formed (Gen. 2:8). After stating this, Scripture goes on to say, And out of the ground made the Lord God to grow every tree that is pleasant to the sight (v. 9). However, God caused vegetation and trees to sprout before the creation of man. (According to Gen. 1:11,12, vegetation was created before man. Therefore the meaning of Gen. 2:9 is: And out of the ground the Lord God had previously made to grow every tree that is pleasant to the sight.) The second example is when God commanded man not to eat from the tree of knowledge (Gen. 2:16). However, immediately after this it is written, And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto the man, etc. (Gen. 2:19). (The implication is that the beasts of the field were created after man. However, Gen. 1:25 tells us that man was created after the beasts of the field. Hence the meaning of formed in Gen. 2:19 is had formed, i.e., before creating man God had formed the beasts of the field and every fowl of the air.) The meaning of formed thus is had formed. According to this interpretation it follows that And God saw that it was good (Gen. 1:10) is connected to the act of creation which took place on the second day. (The account describing the making of the sky and the earth concludes with Gen. 1:10, And God saw that is was good.) The account of the creation which took place on the third day thus begins with And God said: Let the earth put forth grass (Gen. 1:11).
[LET…BE GATHERED.] The meaning of yikkavu is let them come together. Ve-nikvu in At that time they shall call Jerusalem the throne of the Lord; and all nations shall be gathered (ve-nikvu) unto it (Jer. 3:17) is similar.
And God said, "let gather:" It needs to be known whether these waters are the waters of the depths and [so] when He said, "let the waters be gathered to one place," behold no other waters remained - and this is the opposite of what the verse states (Exodus 20:4), "and in the waters below the earth;" and if [these] waters were others besides the [ones of] the depths, it needs to be known how these waters were different from the waters of the depths, that the verse should refer to them alone. Also, [this would be difficult to say, since] we did not see that the statement specifies to say, "let the 'x' waters gather," but rather just "let the waters gather;" all the waters of the world are [thereby] implied. Also [it needs to be known] why the appearance of the earth is dependent on the gathering of the waters. And also we need to be precise [and understand the use of] the word, appear, since it should have said and 'the dry land be' [substituting 'be' for 'appear'].
And regarding what I explained on the verse, "In the beginning," that all was created with one statement - except that it was mixed up until God set up each thing on its day; and according to that, from the words of God in this [section] we know that the dry land extended in the water over the expanse of the earth and there was water above and below it; and the firmament divided the waters above the dry land and it lifted half of them with its wings, as it is stated, "let the firmament be within" - and [the] unqualified [use of] within implies [in] the middle - and the remaining half covered the dry land. And it is to those waters that God said, "let the waters gather to one place;" which is the waters of the oceans. And the dry land appeared from the place that it was at the time of its creation - as it acquired its place [to be] there, except it was covered and He [now] decreed about it, that it should appear.
And maybe the word appear could include that it wasn't visible in the color of the dry lands and its color was like that of the water and there was no [clear] distinction between its border and the border of the sea. And also within the understanding of 'appear' (teraeh) is that it was [now] fitting (reouiah) to what the dry lands need to be fit for, for the needs of the world. ...
And it also wanted [to teach] by stating, "and appear," that all the time that the waters are below and above the earth, the natural state of the earth is not preserved, since the water will change its [state]. And go and learn from what Maimonides wrote at the beginning of the Laws of Character Traits (Laws of the Foundations of the Torah 4:5) that water transforms the core element of dirt to water; for this [reason], He said, "let the waters gather, etc." and with this "and the dry land appear;" and the explanation [of this] is that it will stay in its [state] to put in motion the reason for its creation. And really its creation already [happened] on the first day in the first statement as explained above. We also end up saying [according to this] that not all of the waters of the world were gathered into the oceans and there are [waters in the] depths below the earth.
And it is possible that there is no gap between the waters that were gathered and the [waters of the] depths - and [it is] about that portion that has no earth [covering it], that they, of blessed memory, said (Chagigah 12a) that God said to the land, "Enough" that it should not extend from one end [of the world] to the other end - and the waters remained connected to the lower waters.
After I wrote all that is written [above], a midrash from Pirkei Rebbe Eliezer 5 came to my hands and this is what it says, "On the third day, the earth was flat like a valley and the waters covered over the face of the whole earth and when the words, "let the waters gather, etc." went out from the mouth of the Holy One, blessed be He, the mountains and hills separated over the face of the whole earth and the innards of the earth arose and the waters rolled [back] and gathered, etc." Behold [from here, we see that] when the Holy One, blessed be He said, "let the waters gather," the land was already in existence and these are [in agreement with] our words. And [this is so] even if, according to the words of this [midrash], it appears that it explains [the phrase] "and the earth appear (teraeh)," [that its] explanation is that the dry land will be sand [as a] border for the sea, [so that] when the waters fear (yireh) the dry land, they acquire their [permanent] place - by way of its stating (Jeremiah 5, 22), "that I have placed the sand as a border for the sea," and made the fear of the dry land upon the sea - and [so] the explanation of teraeh (appear) is from the word yirah (fear), and that is what it states, "Do you not fear me?, etc., that I have placed the sand as a border for the sea;" and this is different than our explanation, [since] this is the way of derash (homily) and our way is the way of peshat (straightforward understanding) and the Scripture intends [it] all.
And Nachmanides, of blessed memory, explained it's stating "and the dry land appear;" that the dirt was mixed with water and God decreed that they should separate one from the other, [so] that the dirt will harden and become dry land. So far [his explanation]. And [the] explanation of [Nachmanides], of blessed memory, needs a guarantor; also the simple meaning of the verse doesn't say this. Also, according to [the] words of [Nachmanides], of blessed memory, there was no need for the waters to gather to one place, but rather that He should say to the dry land that it should appear according to the arrangement mentioned in the words of [Nachmainides] - that the dirt should separate from the water and float up, and that the waters should stay in their place. And it is also implied from the verse that all of the waters that were under the firmament which were adjacent to the earth were gathered to one place; and that is not what is implied according to the words of the master; and also the word, 'appear,' is not exact according to [the] approach of [Nachmanides], of blessed memory. And the correct [understanding] in my eyes is as I have explained: that the land was stretched out within the waters and [there was] water above and water below it; and the Ordainer ordained that the water above the land have the firmament be placed within it and carry up the higher waters on its wings; and the part remaining under the firmament would not remain under all of the firmament equally, but rather, gathered to one place, and this is what it says, "and the waters under the heavens gather to one place" and through this, "and the dry land appear" [is understood] according to its simple meaning.
And it appears that it can be said that the aspect of all the waters upon the earth - whether the upper one that are above the firmament [or whether] the ones that were gathered to one place - they are in the aspect of 'male waters.' And so, you will find that the germination of seeds is from the waters of the ocean, which are the gathered waters, as they, of blessed memory, said (Taanit 9a) that the rains come form the water of the oceans; and after God brings rain from them, corresponding [waters] come up from the depths, and that is like they, of blessed memory, have said (Taanit 25b), no drop comes down from above for which (two or three) corresponding drops do not come up from below. And the seeds do not grow from the rain waters and not from the waters of the depths [individually], since a male by itself or a female by itself will not give birth. And behold for you their words, of blessed memory, that they said (Pirkei Derabi Eliezer 25) that there are two waters, one male and one female and this is what they wrote [on the verse (Genesis 7:19)], "'and the waters grew very strong;' when the male waters joined with the female waters, they grew exceedingly."
יקוו המים “let the waters be gathered together.” This directive was needed seeing that the mass which the Torah had previously called תהום was a mass of water within which particles of earth were all over the place causing this mass to be extremely murky. The element “dust” had to be raised so that earth could become a habitat fit for all kinds of land-based creatures. The two directives we observe here were the very opposite of natural law. We know hat the specific weight of dust is greater than that of water and that as a result water should have covered the earth all over. G’d decreed for water which previously was “on top” to descend and “earth or dust” which had previously been submerged to rise. This reversal of natural law is alluded to in Psalms 136,6 לרוקע הארץ על המים כי לעולם חסדו, “Who spread the earth over the waters, His steadfast love is eternal.” Providing His creatures with earth as a habitat was an everlasting act of kindness. This is the reason the Psalmist in Psalms 36,7 speaks of צדקתך כהררי קל, משפטיך תהום רבה. “Your righteousness is like high mountains, Your justice like the great deep.” The psalmist means that G’d demonstrated His righteousness when He gave the directive to the great deep that the waters should submerge themselves contrary to their nature in order to benefit both man and beast. We may further explain the words ותראה היבשה, “and let the dry land become visible,” to mean that the reason it is called יבשה as it could not produce any fruit as long as it was wet. Now that the dryness became visible the whole process of creating the waters had been completed. Now it was in order to refer to the result as “good.” According to the Midrash the words יקוו המים mean that the waters should be measured, i.e. the word is derived from קו, “line.” We find the word having this meaning in Zecharyah 1,16, וקו ינטה על ירושלים, “and a measuring line will be applied to Jerusalem.” Another meaning of these words views them as if G’d had said: יקוו לי המים, “let the waters congregate for Me.” The matter is best explained by means of a parable. (compare beginning of Bereshit Rabbah 5) A king once built a palace and he populated it with deaf and dumb people These people made a point of making signs by means of which they enquired after the king’s wellbeing, etc. and generally displayed appreciation of the king having provided them with a residence. The king reasoned that if these people were so appreciative of what he had done for them ,surely if he placed intelligent people in this palace they would be at least as appreciative. What happened however was that the intelligent people seized the palace for themselves instead of displaying any signs of gratitude. They claimed that the palace was theirs. Thereupon the king decreed to let the palace revert to what it had been before he had ordered it to be built. Applied to our situation in Genesis the moral of the story is that prior to the creation of man G’d was hailed by the inarticulate beings He had created. As soon as He peopled the earth with articulate and intelligent human beings they turned their back on Him so that he decreed to let the earth revert to the state it had been in prior to the creation of the universe. At the beginning of creation the waters praised and lauded G’d their Creator as we know from Psalms 93,4 מקולות מים רבים אדירים משברי ים, “more majestic than the breakers of the sea is the Lord.” According to the Midrash there the waters referred to G’d as אדיר. Already the generation of Enosh rebelled against G’d and not too long hereafter he generation of the deluge carried its rebellion against G’d to such lengths that G’d destroyed them. G’d decided to do away with that generations of living creatures whereas He allowed lowed the waters to remain undisturbed. This is the meaning of Genesis 7,12 ויהי גשם על כל הארץ. אל מקום אחד, “to a single place.”The waters had previously extended as far far as the throne of G’d Himself. If so, how was it possible for them to be compressed into a single מקום, site? This teaches that on occasion something small in size can embrace and control something far larger and presumed more powerful (Bereshit Rabbah 5,5.)
ויאמר אלוקים יקוו המים מתחת השמים, the words מתחת השמים refer to the waters beneath the rakia, known as shamayim.
ותראה היבשה, The “lower” world consist of 3 parts, corresponding to their respective qualities, ranks, i.e. the inert, mineral, the vegetation, and the living creatures. The report of the development, progressive creation, follows the pattern of beginning with the most primitive and progressing to the most advanced form of life on earth. The inert parts of our globe are not specifically mentioned by a name describing them as a category by itself. We may safely assume that when earth came into being, as part of the overall phenomena of inert objects in the universe, the predominantly large part of the earth consisted of stones and metal and the like. Even though the globe was covered with water it comprised mountains and valleys (submerged in water at that time), all of them solid. While it is true that the scientists of our day argue that two vapours rising from the earth are the reason (origin) of all the stones and metals which they have named as the source or the material that is basic (such as what is mined in quarries) and that these vapours account for the original amalgamation of different elements, we would have to view vegetation as a second stage of such elements fusing with one another in different proportions. The final, and most advanced stage of different raw materials combining in different proportions would be the חי, i.e. living (mobile) creatures. The first manifestation of an amalgam of more than one basic element would have been the dry land becoming visible. Obviously, the highest mountain peaks of the crust we call earth became visible first. Due to the appearance of the luminaries on the fourth “day,” and their giving forth heat, etc., these mountains, i.e. some of the stones they consisted of, became progressively harder, so that we find different kinds of metal scattered among such stony material. These variations occurred at the will of the Creator, of course. According to these scientists, the surface of the earth is roughly parallel in size to the part of the globe covered by water, and about half of the dry land is fit for human habitation. When G’d surrounded the dry land with the oceans, He left on the surface of the dry land a variety of wells, ponds, rivers, etc., to serve the creatures whose habitat was to become this dry land, called earth. This corresponds to what David said in Psalms 104,10 המשלח מעיינים בנחלים בין הרים יהלכון, “the One Who makes springs gush forth in torrents; they make their way between the hills.” G’d, in His wisdom, made the waters in the oceans salty so that they would not become evil smelling, poisoning the air in the process. On the other hand, the waters which are part of the earth’s surface are mainly sweet, as they had been created in the first place. They are scattered in different parts of the earth to provide drinking water for G’d’s creatures who would otherwise die from the effects of dehydration. These “sweet” waters also counteract the dryness of the atmosphere, and generally promote the growth of the plants on earth. G’d was careful not to let the fountains squirt their water indiscriminately across the surface of the earth, but arranged for them to irrigate the valleys between the mountains The usefulness of waters flowing in areas populated by human beings is evident to all of us. The oases found in the deserts are to enable travelers through the desert to sustain themselves, as well as for the benefit of the free roaming beasts that inhabit those regions. This is what David had in mind in verse 11 of Psalm 104 when he wrote ישקו כל חיתו שדי, “giving drink to all the wild beasts.” The salty waters which appear as inlets from the oceans in various parts of the globe are intended to facilitate travel by man on the oceans in ships, seeing that these waters are not turbulent as are the waters of the open sea. Very often travel by boat considerably reduces the travel time, as without these inlets one would have to travel on land for considerably longer distances. These waters were allowed to remain salty for the reason we explained, i.e. to prevent stench emanating from them, a common phenomenon observed in stagnant unsalted waters. Besides, the salt which is part of the waters of the sea can be employed usefully by man when he heats the waters and gains the residue of salt left behind after evaporation of the water. Even hot water geysers (such as the hot springs of Tiberias) are useful for man, the sulphur contained in them being the source of their heat. We also find mountains on the dry land containing salt which can be mined to provide for the needs of man. I have found in Pirkey de Rabbi Eliezer, 5th chapter that the diameter of our globe is described as being equivalent to the distance a man can walk in 60 years. [assuming that the average person can walk 40 km per day, this would amount to approximately 870.000 km, hardly compatible with the facts, even if the author referred to the circumference of the globe rather than to its diameter when he wrote: “its thickness,עוביה .” Kimchi writes that Rabbi Eliezer’s view coincides with the opinion of the researchers in his time. Ed.] Pirkey de Rabbi Eliezer continues that prior to G’d’s directive at the beginning of the third day, the entire planet was flat like a valley, and the waters covered it evenly. As a result of G’d’s directive, and the waters flowing concentrically, increasing in density, the highest mountains began to become visible, followed by hills, etc. As this phenomenon intensified, the earth as we know it in our times gradually emerged from the sea which had covered it. [the text in my edition of P.d.R.E. is considerably different. Ed.] At any rate, once the waters had complied with G’d’s directive and had become a single מקוה, pool, enclosed by rims, i.e. and or rocks, G’d named this pool ימים, oceans.
אל מקום אחד, this does not mean “to a single location,” but to a location set aside especially for the oceans. There would not be a new “continent” of dry land subsequently.
ויהי כן. The waters did indeed flow all together to a single continuous uninterrupted area, and as a result the dry land did become visible. This was one of the miracles performed by the Creator although in the nature of things, the contraction of the waters which had covered the whole earth and had now contracted so that as a result they must have towered high above the adjoining dry land, they did not cascade down due to the laws of gravity. Seeing that it is a law of nature that waters travels downhill, the fact that these waters did not cross the borders imposed upon them by Divine decree must be viewed as an ongoing miracle. This is reflected in the words of Jeremiah 5,22 אשר שמתי חול גבול לים, “in that I set the sand as the boundary of the ocean.” We find a similar expression in Psalms 104,9. This is also commented upon in Bereshit Rabbah 5,7, the editor writing that it is customary for man to empty a full vessel into an empty one. Who would be able to “empty” a full vessel into another full vessel?
LET THE WATERS UNDER THE HEAVEN BE GATHERED TOGETHER. The deep, which is water and sand, was like turbid waters, and He decreed concerning the waters that they be gathered together in one place, surrounded on all sides, and He further decreed concerning the sands that they rise up until they be seen above the waters and that they become dry, so that there be a stretch of dry land suitable for settlement thereon. And so it is written: To Him that spread forth the earth above the waters. (Psalms 136:6.) Or perhaps G-d’s decree was that the earth be spherical, partly visible and mostly submerged in the waters, as the Greeks imagine in their proofs, apparent or real. Thus there were two decrees, that is, two matters done by the Will of G-d that are contrary to their natural inclination. For in view of the heaviness of earth [which would cause it to sink] and the lightness of the waters [which would cause them to rise], it would have been natural that the pillar of the earth be in the center and that the waters should cover it, thus surrounding it from all sides. (But instead He decreed that the waters which filled the whole world should go down as would be natural for the earth, and that the earth should come up as would be natural for the water.) Therefore, He said, Let the waters under the heaven be gathered together, that is to a lower place, and then He said, And let the dry land appear. He gave them names as they assumed these forms, for at the beginning their collective name was “the deep.”
ויאמר אלוקים יקוו המים... אל מקום אחד, we already explained on verse 2 that the means employed to achieve this was the ruach, the wind. This is the reason why we were told already in verse 2 that “G’d’s wind (spirit) hovered over the expanse of the deep, something which occurred by making the rakia. (between heaven and earth) Now the water above the earth were concentrated in one region, location.
ותראה היבשה, a reference to the earth which had already been created at the same time as the heaven, before the light had been created, as I explained on verse 2.. It does not matter whether this occurred spread over a short period or over a long period.
יקוו המים THE WATERS SHALL BE DRAWN TOGETHER — For they were then spread over the surface of the whole earth, and He now gathered them together into what now constitutes the Ocean, which is the largest of all seas (Genesis Rabbah 5:2).
קוה .יקוו המים וגו׳. verwandt mit גבא, die Wasserlache (davon das spätere גבאי, גבא Geldeinsammeln), גוע, גוה, גבח, גבע גבה, קפא, קבע die alle ein Stoff- sammeln, ein Konzentrieren von Stoffen in einen Punkt, sei es in die Tiefe, die Höhe, oder um und an den Mittelpunkt, bedeuten. (Dieses Konzentrieren der Stoffe in einen örtlichen Punkt bewirkt sich nur, indem jedem Teilchen des Stoffes die zu dem Einen Orte hinstrebende Richtung gegeben wird. Daher קו die Richtschnur. Übertragen auf das Gemüt des Menschen heißt קוה im Kal, Gott zugewendet, ׳קוי ד: mit seinem ganzen Wesen Gott zuströmen, sein ganzes Wesen zu Gott hin richten, im Piel mit acc. ׳קויתי ד, heißt es umgekehrt: einen Gegenstand in die Richtung zu sich bringen, sich vorstellen und erwarten, daß er zu uns komme, daß er seine ganze Richtung zu uns nehmen werde; mit אל ist es wohl das verstärkte קוי ד׳ .קוה sind die, deren Natur, deren ganzes Wesen von selbst ganz zu Gott hinstrebt. ׳קוה אל ד bezeichnet die Energie, die erst dem ganzen Wesen diese Richtung gibt.) Also Gott sprach׳s, daß sich die Wasser nach einem Ort hin konzentrierend sammeln. Die Energie, die jedem Wassertropfen innewohnt, aus allen Höhen in die Tiefe zu dringen und sich endlich wieder in ein gemeinsames Bett zu sammeln, ist die Verwirklichung des allmächtigen Gottesgeheißes, das- יקוו המים -gesprochen, und damit unverlierbar dem Wasser diese gewaltige Richtung ge geben. — יבש. ותראה היבשה ist der diametrale Gegensatz von מים. Dieses: ,מקק ,מכך מגג ,מיי, das erweichende, auflösende Element. יבש, verwandt mit (גביש) גבש ,כבש גוש, heißt: das Starre, Gedrungene, Trockene, das der Auflösung Widerstand leistet. Mit diesem neuen Gegensatz ist das Wechselspiel des organischen Lebens vorbereitet. Alle Stoffbildung geht im flüssigen Zustande vor, sowohl Produktion als Reproduktion; alle Formgestaltung ringt zum Festen, Trocknen, Starren; flüssig keimt der Stoff, starr gestaltet sich die Form. ויהי כן: auf Gottes Geheiß ist es somit also geworden.
"And G-d made the firmament" - and it was that when some of the elemental water was removed from under that part of the waters which became vaporous in nature, as it was when He said, "let the waters be gathered from beneath the heavens" Genesis 1:9, it was fit that the vaporous part would descend to that same place from which the that [non-vaporous portion of] waters was removed. But He made it such that that "firmament" that separates would have the power to stop and prevent the vaporous portion from descending - that's the "waters which are above the firmament", such that the transformed atmospheric portion would descend, while the vaporous would remain in its original place. Because of this, when the moist vapor reaches it [i.e., the firmament], it condenses and gives rise to rain, snow and hail. As they condense they descend, as it is said, "at the sound of His placing an abundance of water in the heavens" Jeremiah 10:13. - what it wanted by saying "heavens": the firmament which condenses the atmospheric part [of the waters], as it is said "And G-d called the firmament "heavens" Genesis 1:8. Now when the cloudy, excited vapor arrives there [at the firmament], it generates thunder and lightning, and it is said: "He lifts up clouds from the ends of the earth, thunder from the rain He makes" [continuation of verse quoted previously from Jeremiah]. Now, seeing as how some of the heavier watery element is above the lighter air, which from our perspectives is against their nature - this without doubt indicates the action of an volitional actor, intended such an outcome, as it is said, "the work of His hands shall the firmament declare" Psalms 19:2
יקוו המים; this does not mean that the waters should dry up, as many people interpreted it. These people said that the process would be achieved by a substantial part of the oceans freezing and turning to ice such as the polar regions, and that this would be caused by forces in the celestial regions. אל מקום אחד. The waters should not deviate from this location. As a result they became much higher than the surrounding land mass without crashing down on earth as our senses would have us think would be the case. This is why David tells us in Psalms 104,9: גבול שמת בל יעברון, “You have set them limits which they must not cross.” The meaning is that the waters must not flood the earth.”
And God said, "let the waters gather:" Because the sea is something big and bewildering, to the point that some ancient nations attributed a specific god to it; it was also something bewildering in early thought, [the fear being] that it should not [overflow] and flood the earth, as the prophet said (Jeremiah 5:22), "Do you not fear me, says the Lord, from before Me do you not tremble; since I put sand as the border of the sea, it is a permanent law and it may not trespass it;" and in Job 38:11, it states, "And He said, until here may you come but no further, etc.;" therefore the Holy One, blessed be He, wanted to inform Israel that even the sea is the work of His hands, since He is the One that commanded the waters to gather.
"Let the waters gather (yikvu):" The root, kavah, is formed from kav (line). And the term, kivui, is used with water since it sits in an even line and surface, which is not the case with bodies that do not flow, which by their falling one on top of the other become [an uneven] pile. And this term is not found not in reference to water except in the verse, "and to you will gather (nikvu) all the nations" (Jeremiah 3:17); and there it is a poetic phrase that is borrowed from the waters; as in "and all the nations will stream to it" (Isaiah 2:2), which is borrowed from the running of waters in a stream. And it appears that it is from the term mikveh (gathering of water) that aqua and also aequus are formed in Latin, as its subject is straightness.
"Below the heavens to (el) one place:" They will come from their places, which are dispersed under all of the heavens and they will move to one place and stay there. The word, el, generally indicates movement, and not resting; therefore I say that yikvu (gather) includes the idea of movement towards the place of the gathering and not just the gathering; and so [too with the phrase], "and to you will gather (nikvu) all the nations" (Jeremiah 3:17), the intention is that they should come to it and gather in it.
"One place:" One only.
"And appear:"And through this, it will be seen.
"Hayabasha (The dry land):" It is a noun in the grammatical pattern that contains a diacritic mark (dagush), and so [too] charava: their idea is a dry (yavesh) thing or a parched (charev) thing; like (other nouns that follow this pattern), aveida, geneiva, gezeila; and it is not an adjective but rather it [is a noun] like tohu, bohu.
God said: Let the water under the heavens be gathered. This refers to the physical water under the firmament, similar to the water of today. The lower waters were called upon to be gathered to one place, and let the dry land appear. When the water was collected in one place, the dry land underneath would be exposed. And it was so.
יקוו המים, “let the waters converge together;” the original תהום was in the original state i.e. cloudy water full of particles of solid matter scattered throughout. At this point G’d decreed for the water to rearrange itself in a manner which would separate the solid particles from it. As a result, the solid particles, earth, would become visible above the water as a distinct phenomenon. The earth would also become dry as a result of being above the water. We are faced here with two apparently contradictory decrees being issued by the Creator. According to our knowledge of the laws of physics, earth, which has a higher specific weight than water, should remain submerged in water, and here G’d commanded earth to become visible, i.e. to “rise” above the waters of the surrounding oceans. At that time both the waters and the earth were assigned their names, i.e. ימים ויבשת, “oceans and dry land.”
“Let the waters be gathered” [1:9]. On the third day, the Holy One said that all the waters should be gathered in one area so that the land may be seen. All the waters gathered in one area and this is the great sea. The Holy One then told the earth to sprout grass, vegetation and every sort of tree. When the Holy One told the earth to sprout trees that would have the taste of fruit, the earth did not do this. Therefore, it was cursed with Adam. (Genesis Rabbah, 5.9.)
(7) At the time of creation, the Lord had said that the waters should collect together in one place. He had stipulated at that time that should the need arise, this state of affinity could be suspended. It was a reminder of this agreement that caused the separation of the waters of the sea at that moment. (Shemot Rabbah 21)
(9) The wind was another device designed to fool the Egyptians. The Egyptians would ascribe the drying out of the sea bed to the power of the wind rather than to the Providence of G-d activated by Moses’s hand. Once the Egyptians had proceeded past the point of no return, G-d unleashed the heat of the column of fire upon the Egyptians. Since the pillar of cloud was still in front of them, they did not know the source of this unbearable heat. This led to their recognition that it was the G-d of the Israelites who fought against them; therefore they began to flee. Since this coincided with Moses’s raising his hands for the waters to return, the latter moved toward the fleeing Egyptians so that their flight could be described as a rush towards the waters. (10) When G-d had created the waters, He had not restricted its movements. Only in Genesis 1,9, did He command the waters to gather in one place. Now this command had been temporarily revoked, in order to drown the Egyptians. Therefore the use of the expression "to its original state, i.e. to the state the waters had been in at the time of creation.
Our opening Midrash reflects the same theme. Although all of Israel had contributed in providing the various sections of the tabernacle and its furnishings, when it came to assembling it, the people could not manage, whereas Moses unassisted did manage. The people's contribution then consisted only in preparing the material, providing the basis for the tabernacle's ultimate form, to be erected when it would be ready for use. We find a parallel at the time of the creation of the universe. During six days of creative activity, G-d created all the individual parts and sections of the universe. On the seventh day though, the Torah says "heaven and earth had been completed," this referred only to its constituent parts, not to the whole. Subsequently, "G-d completed on that day," something which follows the statement of "and the heavens and the earth had been completed." Similarly, we find in connection with the completion of the work of the tabernacle "all the work on the tabernacle had been completed," whereas afterwards we read "Moses erected it." Most of this has been explained in chapter four. Midrash Tanchuma points out many parallel expressions employed by the Torah both during creation and during construction of the tabernacle. The common denominator is that the former is a macrocosm whereas the latter is a microcosm designed to mirror the universe. If Moses had been unaware that his face emitted rays, and the fact that he alone could erect the tabernacle is remarkable, it reflects the idea that or with the letter ayin and with the letter aleph can be used interchangeably. The Divine, inner light illuminating the soul of Moses, was visible in the form of his skin giving off a glow, sending out rays.
The third plague, Lice, that the dirt became lice struck at the statement ""Let the water that is beneath the heavens gather into one place, and let the dry land appear," and now the dry land was struck that the dirt of the land turned to lice. "Afar" (dirt) (of the land) refers to an area fit for habitation. The rest of the land is called "Eretz", but "Afar" refers to inhabited land is clear in Perek Kisuy Hadam (Chullin 88b).
Furthermore, to merit the attribute of Tzadik one should give Tzedaka regularly, as explained in the Tikkunei Zohar (21st Correction) that it corrects the sign of the Brit, and so too one should fulfill the precept of taking delight in Shabbat, and this is what it says: 416. And also, the Shechinah, WHO IS MALCHUT, WHEN SHE IS PAIRED AND IS RECEIVING THE LIGHTS FROM ZEIR ANPIN, HER HUSBAND is called T’zdakah (Eng. ‘righteous’), and Has the Holy One, blessed be He, NAMELY ZEIR ANPIN WHO IS THE PROVIDER, is called Ba’al (lit. ‘the owner’) of the T’zdakah. And in exile, WHEN THERE IS NO PAIRING FOR ZEIR ANPIN AND NUKVA. She is poor, and Her children, WHO ARE YISRAEL, are poor, AND THE NATIONS ENSLAVE THEM. And the Holy One, blessed be He, NAMELY ZEIR ANPIN, so to speak is poor, when He is outside of His place. SINCE DUE TO THE LACK OF PAIRING DURING THE TIME OF EXILE, THERE IS A DEFICIENCY ALSO IN ZEIR ANPIN, BECAUSE THIS IS BLESSING ONLY WITH THE PAIRING OF ZEIR ANPIN AND NUKVA, AND MALCHUT IS THE PLACE OF ZEIR ANPIN. And because Her it is said, “Behold their valient ones cry without” (Yeshayah 33:7). 417. HE ASKS, And in which place DOES THE BLEMISH CAUSE THAT ZEIR ANPIN IS CALLED poor and MALCHUT is called poor. AND ANSWER, At the Righteous who is called Covenant, NAMELY YESOD, And because Yisrael sinned AND BLEMISHED IT, IN YESOD, below, IN THIS WORLD. He, NAMELY YESOD OF ZEIR ANPIN IS, “The river shall be drained dry” (Yeshayah 19:5), during the first and second Temples. And the Shechinah, WHICH IS MALCHUT, is dry and arid. Because they caused the upper waters, THE PROVISION, should depart from it, FROM YESOD that is called, “A RIVER EMERGING FROM ADEN” (Beresheet 2:10). And the Shechinah, WHICH IS MALCHUT, remained dry. This is what is written, “Let the waters that are under the heavens gather to one place, and let the dry land appear” (Beresheet 1:9). 418. And everyone who does charity with the poor causes that river, MEANING ZEIR ANPIN, to draw the sustenance from Eden, that is the supernal mother, MEANING BINAH FOR WHEN SHE IS RECEIVING CHOCHMAH CALLED ADEN, FOR ZEIR ANPIN WHO IS CALLED RIVER RECEIVES FROM HER “to water the garden” NAMELY MALCHUT, that is called Dalet BECAUSE SHE IS poor (Heb. dalah) and impoverished. And poor is the SECRET of Shabbat. For it has nothing except for what is prepared for it. And the one who fulfills in it Shabbat delight, MEANING THAT HE GIVES IT CHARITY HAPPILY, causes that poor one (Heb. Dalet) to be watered and IS CALLED garden, WHICH IS MALCHUT, and that pauper, YESOD OF ZEIR ANPIN becomes filled and is called river.
Let me further awaken you to the explanation of this mystery, as follows: I have already informed you that the Essential Root of the Indwelling Presence of HaShem-יהו״ה, the Ikar Shechinah, is in the earth. The verse by which to remember this is, (Isaiah 66:1) “the earth is My footrest.” Thus, when the Indwelling Presence of HaShem-יהו״ה (Shechinah) receives beneficence from the blessings that are above, it is called (Genesis 1:10) The gathering of the waters-Mikveh HaMayim -מקוה המים. In contrast, when it does not receive blessings, it is called, Dry land-Yabashah-יבשה. (Genesis 1:9) The verse by which to remember this is, (Genesis 1:10) “God called the dry land-Yabashah-יבשה earth-ארץ and the gathering of waters-Mikveh HaMayim-מקוה המים He called, Seas-ימים.’” Thus, when this quality is dry-Yeveishah-יבשה and lacking, the Jewish people are in a state of hunger and thirst, naked and lacking everything, and they are shed (Neshurim-נשורים) of it. For, the Jewish people are like the leaves, whereas this quality is like the body of the tree.
10. “And God-Elohi”m-אלהי״ם said, ‘Let the waters gather.’” (Genesis 1:9)
Now, the city of Zion and Jerusalem will be built and established through this pillar called Yachin-יכין. The sign for this is the verse, (Psalms 68:11) “You prepared-Tachin-תכין in Your goodness-b’Tovatcha-בטובתך for the poor-LeAnee-לעני, O’ God-Elohi”m-אלהי״ם.” If you understand three of the words in this verse, these being, “You prepared-Tachin-תכין in Your goodness-b’Tovatcha-בטובתך for the poor-LeAnee-לעני,” you then will know how HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת prepares-Meichin-מכין goodness-Tovah-טובה with the quality of E”l Chai-א״ל חי, and bestows all influence and blessing to the quality of Lordship-Adona”y-אדנ״י, for [by itself] it is empty, like a pauper-Aee-עני who has nothing. The sign for this is the verse, (Genesis 1:9) “Let the waters beneath the heavens-Shamayim-שמים be gathered into one area, and let the dry land-Yabashah-יבשה appear.” Know and contemplate that the characteristics-Techunot-תכונת of all forms and masses, receive their form and structure from this place, when the emanation adheres to His title of Lordship-Adona”y-אדנ״י. All the limbs of man, receive their form and characteristics-Techunatam-תכונתם from this place, as in the secret of the verse, (Deuteronomy 32:6) “He has made you and prepared you-VaYechoninecha-ויכננך.”
And the mystery of the matter: (Gen. 1:9) Let the waters be gathered, beneath the heavens to one place, and the dry land (yabashah) shall be visible.
And the mystery of the matter: (Gen. 1:9) Let the waters be gathered, from under the heavens to one place... etc. ‘One’ (eḥad) is Malkhut, ... and let the dry land be seen – this is sel’a (rock) – Metatron, for whose sake it is stated: (Gen. 2:21) ... and He took one of his ribs (tzel’a) , and He enclosed flesh beneath it...
And on the Festival of Weeks they will emerge, through the merit of Moses, who is ‘the giving of the Torah’ – which is mercy, and he reveals to them the Book of the Torah, and they will gather to Jerusalem, (Gen. 1:9) ... and the dry land will be visible – the wicked kingdom, and He has mercy upon His children, of that: (Deut. 32:11) Like an eagle arousing its nest... Who is ‘His nest?’ Jerusalem is His nest [for the Shekhinah].
And in which place is He poor and is She poor? In the Righteous-One (Yesod) which is the covenant, and because Israel sinned through it below, it is: (Job 14:11) ... a river dried up and parched – in the First and Second Temples. And the Shekhinah is dry and parched in it, because they caused to be gathered-up from it (Yesod) , the ‘higher waters’, and the Shekhinah was left dry. It is this that is written: (Gen. 1:9) ... Let the waters be gathered, from beneath the heavens to one place, that the dry land may be seen...
And at that time, She is called ‘the full cup (kos) ’. It is this that is written: (Deut. 33:23) ... and full of the blessing of Ha-Shem, possessing (yarashah) the sea and the south. For on the days of the week, She is called ‘dry land’ (yabashah) , in Metatron. It is this that is written: (Gen. 1:9) And ELQYM said: ‘Let the waters be gathered, from beneath the heavens to one place, and let the dry land be visible...’
in the congregation of the Almighty, (Assaf was one of the ten composers who contributed to the Book of Tehillim; he wrote eleven psalms (73-83). The leading Levite musician of his times, he was also endowed with the spirit of prophecy. The Talmud designates psalm 82 for the third day of the week because on the third day of creation, Hashem in His wisdom revealed the earth and established the world for His chosen “congregation.” This is an allusion to Bereishis 1:9 where we read, “Hashem said, ‘Let the waters beneath the heavens be gathered (congregate) into one place, so that the dry land may appear.”—Maseches Rosh Hashana 31a)
On Tuesday: Today is the third day of the week, on which the Levites used to recite in the Holy Temple: A psalm of Assaf God stands in the congregation of the Almighty, (Assaf was one of the ten composers who contributed to the Book of Tehillim; he wrote eleven psalms (73-83). The leading Levite musician of his times, he was also endowed with the spirit of prophecy. The Talmud designates psalm 82 for the third day of the week because on the third day of creation, Hashem in His wisdom revealed the earth and established the world for His chosen “congregation.” This is an allusion to Bereishis 1:9 where we read, “Hashem said, ‘Let the waters beneath the heavens be gathered (congregate) into one place, so that the dry land may appear.”—Maseches Rosh Hashana 31a) in the midst of the judges He gives judgement. How long will you judge lawlessly and show partiality to the wicked, Selah? Render justice to the lowly and the orphan, deal righteously with the poor and destitute. Rescue the lowly and the needy, save them from the hand of the wicked. They neither know nor understand, (“They” refers to the judges.) they walk along in darkness, all the foundations of the earth are shaken. (Justice is one of the three pillars upon which the earth rests ( Maseches Avos 1:18). Without justice there is no stability in the world.) I had said “You are godlike beings, all of you sons of the Most High.” Nevertheless, you shall die like men, and fall like one of the princes. Arise, God, judge the earth, for You will inherit all the nations.
God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so. God called the dry land Earth, and the gathering of waters He called Seas. And God saw that this was good. And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. The earth brought forth vegetation: seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that this was good. And there was evening and there was morning, a third day.
they hastened away. (This sentence describes God’s command, “Let the waters under the heavens be gathered together unto one place” (Genesis 1:9).—Metsudas Dovid)
The deep, He covered as with a garment; (God covers the depths of the seas in order to prevent them from overflowing and destroying the world.—Metsudas Dovid) the waters remain on mountains. (Even though the nature of water is to flow downward, God nevertheless ordered that there be water on the highest mountains.—Metsudas Dovid) At Your shout they retreated, at Your thunderous voice they hastened away. (This sentence describes God’s command, “Let the waters under the heavens be gathered together unto one place” (Genesis 1:9).—Metsudas Dovid) They go up mountains, down into valleys, to the specific place You founded for them. You set a boundary (The sand is the boundary; the water may not cross it to flood the earth.—Rashi) [which] they may not cross, lest they return to cover the earth.
A psalm of Assaf (Assaf was one of the ten composers who contributed to the Book of Psalms; he wrote eleven psalms (73-83). The leading Levite musician of his times, he was also endowed with the spirit of prophecy.) God stands in the congregation of the Almighty, (The Talmud designates psalm 82 for the third day of the week because on the third day of Creation, God in His wisdom revealed the earth and established the world for His chosen “congregation.” This psalm is an allusion to Genesis 1:9 where we read, “God said, ‘Let the waters beneath the heavens be gathered (congregate) into one place, so that the dry land may appear’.”.—Maseches Rosh Hashana 31a) in the midst of the judges He gives judgement. How long will you judge lawlessly and show partiality to the wicked forever? Render justice to the lowly and the orphan, deal righteously with the poor and destitute. Rescue the lowly and the needy, save them from the hand of the wicked. They neither know nor understand, (“They” refers to the judges.) they walk along in darkness, all the foundations of the earth are shaken. (Justice is one of the three pillars upon which the earth rests (Maseches Avos 1:18). Without justice there is no stability in the world.) I had said “You are godlike beings, all of you, sons of the Most High.” Nevertheless, you shall die like men, and fall like one of the princes. Arise, God, judge the earth, for You will inherit all the nations.
My soul, bless Adonoy; Adonoy, my God, You are greatly exalted; with beauty and splendor are You clothed. Enwrapped in light, garment-like, He spreads out the heavens like a curtain. He Who covers His upper chambers with water, (This refers to the “waters that are above the skies” (Genesis 1:6-7; Psalms 148:14).—Metsudas Dovid) He Who makes clouds His chariot, He Who walks upon wings of wind. He Who makes winds His messengers, flaming fires His servants. He Who established the earth upon its foundations, [so] that it shall never be moved. The deep, He covered as with a garment; (God covers the depths of the seas in order to prevent them from overflowing and destroying the world.—Metsudas Dovid) the waters remain on mountains. (Even though the nature of water is to flow downward, God nevertheless ordered that there be water on the highest mountains.—Metsudas Dovid) At Your shout they retreated, at Your thunderous voice they hastened away. (This sentence describes God's command, “Let the waters under the heavens be gathered together unto one place” (Genesis 1:9).—Metsudas Dovid) They go up mountains, down into valleys, to the specific place You founded for them. You set a boundary (The sand is the boundary; the water may not cross it to flood the earth.—Rashi) [which] they may not cross, lest they return to cover the earth. He Who sends springs into streams to flow between the mountains; to water all the beasts of the fields; the wild ones quench their thirst. Over them dwell the birds of the sky, from among the branches, they give voice. [You] Who waters the mountains from His upper chambers, (See footnote 00.) from the fruit of Your works (“The fruit of Your works” refers to the rain which satisfies the needs of the earth.—Metsudas Dovid) the earth is sated. [You] Who causes grass to sprout for cattle, and vegetation for the labor of man, to bring forth bread from the earth; wine to cheer the heart of man, to make [his] face shine from oil, and bread to sustain the heart of man. Adonoy's trees are sated, (The trees are satisfied with the rain.) the cedars of Lebanon that He planted; where birds make their nests, the stork—the firs are her home. The high mountains [are] for the wild goats, the rocks a refuge for the rabbits. He made the moon to fix seasons the sun knows its place to set. You make darkness and night comes, in which move about all the beasts of the forest. —The young lions roar for prey, and seek their food from the Almighty. [When] the sun rises, they gather and come into their dens to lie. Man goes out to his work, to his labor until evening. How many are Your works, Adonoy! You made them all with wisdom; the earth is full of Your possessions! This sea, great and wide— therein are innumerable creeping things, animals small and great. There ships travel; this Leviathan (According to tradition, God created the Leviathan with a mate but slew her in order that they not reproduce. Because of their tremendous size, they would have brought much destruction to the world (See Rashi in Genesis 1:21).—Rashi) You formed to frolic with. They all look to You expectantly, to provide their food in its time. [When] You give it to them, they gather it in; [when] You open Your hand, they are sated with goodness. Whey You hide Your face, (When God withdraws His sustaining power from any creature or being, it perishes.) they are panic-stricken; When You gather in their breath, they perish, and to their dust they return. When You send Your spirit, (This refers to the era when God will restore life to the dead.—Rashi) they will be created [anew]; and You will renew the face of the earth. The glory of Adonoy will endure forever, Adonoy will rejoice in His works— Who gazes upon the earth and it trembles; Who touches the mountains and they erupt. I will sing to Adonoy with my life; I will offer hymns to my God as long as I am alive. May my words be pleasant to Him; I will rejoice in Adonoy. (When God accepts my prayer, I will rejoice in His deliverance.—Metsudas Dovici) Sin will be excised from the earth, and the wicked will be no more; My soul bless Adonoy, Praise God.
The deep, He covered as with a garment; (God covers the depths of the seas in order to prevent them from overflowing and destroying the world.—Metsudas Dovid) the waters remain on mountains. (Even though the nature of water is to flow downward, God nevertheless ordered that there be water on the highest mountains.—Metsudas Dovid) At Your shout they retreated, at Your thunderous voice they hastened away. (This sentence describes God's command, “Let the waters under the heavens be gathered together unto one place” (Genesis 1:9).—Metsudas Dovid) They go up mountains, down into valleys, to the specific place You founded for them. You set a boundary (The sand is the boundary; the water may not cross it to flood the earth.—Rashi) [which] they may not cross, lest they return to cover the earth.
A psalm of Assaf (Assaf was one of the ten composers who contributed to the Book of Psalms; he wrote eleven psalms (73-83). The leading Levite musician of his times, he was also endowed with the spirit of prophecy.) God stands in the congregation of the Almighty, (The Talmud designates psalm 82 for the third day of the week because on the third day of Creation, God in His wisdom revealed the earth and established the world for His chosen “congregation.” This psalm is an allusion to Genesis 1:9 where we read, “God said, ‘Let the waters beneath the heavens be gathered (congregate) into one place, so that the dry land may appear’.”.—Maseches Rosh Hashana 31a) in the midst of the judges He gives judgement. How long will you judge lawlessly and show partiality to the wicked forever? Render justice to the lowly and the orphan, deal righteously with the poor and destitute. Rescue the lowly and the needy, save them from the hand of the wicked. They neither know nor understand, (“They” refers to the judges.) they walk along in darkness, all the foundations of the earth are shaken. (Justice is one of the three pillars upon which the earth rests (Maseches Avos 1:18). Without justice there is no stability in the world.) I had said "You are godlike beings, all of you, sons of the Most High." Nevertheless, you shall die like men, and fall like one of the princes. Arise, God, judge the earth, for You will inherit all the nations.
they hastened away. (This sentence describes God's command, “Let the waters under the heavens be gathered together unto one place” (Genesis 1:9).—Metsudas Dovid)
in the congregation of the Almighty, (The Talmud designates psalm 82 for the third day of the week because on the third day of Creation, God in His wisdom revealed the earth and established the world for His chosen “congregation.” This psalm is an allusion to Genesis 1:9 where we read, “God said, ‘Let the waters beneath the heavens be gathered (congregate) into one place, so that the dry land may appear’.”.—Maseches Rosh Hashana 31a)
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
Rabbi Berekhya in the name of Rav Beivai: “Let the water…be gathered [yikavu]” (Genesis 1:9) – let a set measure be established for the water, just as it is stated: “A plumb line [kav] (A kav is a measure used in building.) will be extended over Jerusalem” (Zechariah 1:16). Rabbi Abba bar Kahana said in the name of Rabbi Levi: [It means,] let the water eagerly wait [yekavu] for Me, for what I am going to do with it in the future. (After confining it at first, when it is time to bring the Flood I will allow it to cover the entire earth once again.) This is analogous to a king who built a palace and settled mute residents in it. They would rise early and greet the king with gestures with fingers and with kerchiefs. The king said: If they, who are mute, rise early and greet me with gestures with fingers, if they could speak, all the more so. The king then settled speaking residents in it. They rose up and seized the palace, and said: This palace is not the king’s; it is ours. The king said: Let the palace be restored to its previous state. So, in the beginning, the praises of the Holy One blessed be He would arise only from the water, as it is written: “It is from the sound of many waters…” (Psalms 93:4). What would they say? “The Lord is mighty on High” (Psalms 93:4). The Holy One blessed be He said: If these [waters] that have no ability to talk and speak and yet they laud Me, when man will be created, all the more so. [But] the generation of Enosh rose up and rebelled against Him, the generation of the Flood rebelled against him, the generation of the Dispersion rebelled against Him. The Holy One blessed be He said: Let these [mankind] be expelled and let these [waters] come back. That is what is written: “The Lord said: I will obliterate man whom I have created.” What do they think – that I need lions, or regiments of soldiers? Did I not create the world with [mere] speech? I will eradicate them from the world with speech. Rabbi Berekhya said: Did I not create them only from soil? What washes away soil? It is water.
“God made the firmament, and divided between the water that was under the firmament and the water that was above the firmament; and it was so” (Genesis 1:7). “God made the firmament” – this is one of the verses due to which ben Zoma stirred up commotion in the world. “[God] made”? This is bewildering; for were they not [brought about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6). (The verb “made” is employed in reference to something formed by the word of God.) Why is “that it was good” not written regarding the second day? (As it is regarding all the other days of Creation.) Rabbi Yoḥanan taught it in the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a yesterday, but does not have a day before yesterday. Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide between water and water.” Rabbi Tavyomei said: If on account of division that is for the improvement of the world and its settlement, there is no “that it was good,” division that causes turmoil in the world, all the more so. Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not completed. (Only on the third day did the water assume its final form (Genesis 1:9).) That is why “that it was good” is written twice on the third day; once for the work of creating the water, and once for the other work done on that day. A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and included everything at the end, as it is stated: “God saw everything that He had made, and, behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people who come to you and you give each one of them a maneh, but to one of them you do not give a maneh. You then give one maneh for everyone [to be divided among them] – will the result not be that they all have a maneh and a sixth in their hands, but one of them has only one sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating water was not completed.’ That is why “that it was good” is written twice on the third day; once for the work of creating water, and once for the other work done on that day. Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that he was destined to receive his [punishment] because of it [water]. (Because of his wrongful actions at the Waters of Meriva (Numbers 20:12–13).) That is why “that it was good” is not written regarding it. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it [water], therefore, let “that it was good” not be written in association with it.’
“God said: Let the water under the heavens be gathered to one place, and let the dry land appear, and it was so” (Genesis 1:9). “God said: Let the water…be gathered [yikavu]” – it is written: “At Your rebuke they fled; at the sound [of Your thunder they rushed away]” (Psalms 104:7). Rabbi Berekhya said in the name of Rabbi Abba bar Ami: Let a set measure be established for the water, as it says: “A plumb line [kav] (A kav is used for measurement in building.) will be extended over Jerusalem” (Zechariah 1:16). Rabbi Abba bar Kahana said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Let the water eagerly await [yekavu] for Me, for what I am going to do with it in the future.’ This is analogous to a king who built a palace and settled mute people in it. They would rise early and inquire regarding the king’s wellbeing with gestures, with fingers, and with kerchiefs. The king said: ‘If they could speak, would it not be even more so?’ This was a rhetorical question. The king then settled speaking residents in it. They rose and seized the palace and said: ‘This palace is not the king’s; it is ours.’ The king said: ‘Let the palace be restored to its previous state.’ So, from the beginning of the creation of the world the praises of the Holy One blessed be He would arise only from the water, as it is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on High” (Psalms 93:4). [God said:] ‘If these [waters] that have no ability to talk and speak, and yet they laud Me, when I create Man, all the more so.’ [But] the generation of the Flood arose and rebelled against Him, the generation of Enosh arose and rebelled against Him, the generation of the Dispersion arose and rebelled against Him. The Holy One blessed be He said: ‘Let these [mankind] be expelled, and let those who had dwelled here before arise and come back.’ That is what is written: “The rain was upon the earth forty days and forty nights” (Genesis 7:12).
“To one place” – Rabbi Yudan in the name of Rabbi Levi, and Rabbi Berekhya in the name of Rabbi Yudan ben Rabbi Shimon say: The world in its entirety was all water, and you say “[gathered] to one place”? This is bewildering. It is analogous to ten inflated wineskins that were located in a hall. The king needed their space. What did he do to them? He untied them, let their air out, and removed them into a corner. So, the Holy One blessed be He trod upon the primordial waters (Pushing them down.) and diverted them into the ocean. That is what is written: “Behold, He halts [ya’atzor] (Ya’atzor can also mean He presses.) the water and it dries…” (Job 12:15); “He treads on the crests of the sea” (Job 9:8).
Rabbi Levi said: The waters said to one another: ‘Let us go and fulfill the command of the Holy One blessed be He.’ That is what is written: “The rivers raise, Lord; the rivers raise their voices. [The rivers boost their towering waves [dokhyam]]” (Psalms 93:3). Rabbi Levi said: [They exclaimed:] ‘Via the sea [derekh yam], via the sea.’ Rabbi Abba bar Kahana said: ‘To such-and-such place [dukhta], to such-and-such corner, such-and-such waves.’ Rav Huna said: ‘To this sea [hadakh yama], to this sea.’ Rabbi Yehoshua bar Ḥanina said: ‘To water channels [dukhsa yam], to water channels.’ Rabbi Elazar said: The sea absorbed them, just as you say: “Have you entered into the depths of the sea?” (Job 38:16) – within the boundaries of the sea. The Rabbis say: [The waters exclaimed:] ‘We are pressed down [dokhim], receive us. We are broken [medukhanim], receive us.’ Rabbi Yehoshua ben Rabbi Neḥemya said: The water would ascend mountains and descend depths until it reached the ocean. That is what is written: “They rose to the mountains, descended [in the valleys to the place You established for them]” (Psalms 104:8). What place did You establish for them? This is the ocean. Rabbi Abahu expounded: The ocean is higher than the entire world, and the whole world in its entirety drinks from its water.
Rabbi Yoḥanan said: The Holy One blessed be He stipulated a condition with the sea [upon its creation] that it should split before Israel. That is what is written: “The sea returned to its power [le’eitano]” (Exodus 14:27), in accordance with its condition [litna’o] that He stipulated with it. Rabbi Yirmeya ben Elazar said: It is not only with the sea alone that the Holy One blessed be He stipulated, but with everything that was created during the six days of Creation. That is what is written: “My hands stretched the heavens and commanded all their host” (Isaiah 45:12) – right from when “My hands stretched the heavens,” “I commanded all their host.” I commanded the sea that it should split before Israel. I commanded the heavens and the earth that they should be silent before Moses, as it is stated: “Listen, the heavens, and I will speak, and the earth will hear the sayings of my mouth” (Deuteronomy 32:1). I commanded the sun and the moon that they should stand still before Joshua, as it is stated: “Sun, stand still at Givon; [and Moon, in the Valley of Ayalon]” (Joshua 10:12). I commanded the ravens that they should sustain Elijah, as it is stated: “The ravens would bring him bread and meat…” (I Kings 17:6). I commanded the fire that it should not harm Ḥananya, Mishael, and Azarya. I commanded the lions that they should not harm Daniel. I commanded the heavens that they should open before Ezekiel, as it is stated: “The heavens opened…” (Ezekiel 1:1). I commanded the fish that it should spew out Jonah, as it is stated: “The Lord said to the fish, and it spewed out Jonah” (Jonah 2:11).
Rabbi Elazar said: At the beginning of the creation of the world, the Holy One blessed be He decreed: “Let the water…be gathered.” Why [is it written:] “He calls the water of the sea” (Amos 5:8), “He calls the water of the sea” (Amos 9:6) twice? Once for the generation of the Flood and once for the generation of Enosh. (The implied question is: Since God decreed at creation that the waters should be limited to one place, how is it that they subsequently came back and covered the earth? (see Devarim Rabba 10:2).) It is because: “God acted so they would be in fear of Him” (Ecclesiastes 3:14). This is analogous to a province that rebelled against the king. The king sent a powerful legion and surrounded it so that the residents of the province would see it and be in fear of him. So, why is it that: “He heaps together the water of the sea”? (Psalms 33:7). It is so “the entire earth would be in fear of the Lord…” (Psalms 33:8). (The water was gathered together into one place so that men would see it and be in fear that it may come back and cover them.)
The way of the world is that a person empties a full vessel into an empty vessel. Can one, perhaps, pour a full vessel into a full vessel? The world in its entirety is all water, and yet you say “to one place”? But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Kohelet and in Vayikra Rabba 19:9>. Similarly, “Moses and Aaron gathered the assembly [to the front of the rock]” (Numbers 20:10). It [the front of the rock] was the size of a small sieve, and yet all of Israel was standing before it? But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Similarly, “the Lord said to Moses and Aaron: Take for yourselves [cupped handfuls of soot of a furnace]” (Exodus 9:8). Rav Huna said: Did Moses’s cupped hand hold eight clenched handfuls? This is bewildering. A cupped handful and a clenched handful are not the same; a cupped handful holds twice as much as a clenched handful. (God told Moses and Aaron (two people) to take “handfuls”, in the plural, indicating two handfuls each, totaling four handfuls, each handful being equal to two clenched handfuls, for a total of eight.) And it is written: “Moses threw it” (Exodus 9:8). (And to throw powerfully one must use one hand.) It emerges, then, that the cupped hand of Moses held eight clenched handfuls. But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Similarly, Rabbi Yosei bar Ḥalafta said: “The length of the courtyard shall be one hundred cubits and the width shall be fifty on each side” (Exodus 27:18), and yet all of Israel could stands inside of it? (See Leviticus 8:3.) This is bewildering. But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Similarly, “Joshua said to the children of Israel: Come here…” (Joshua 3:9). Rav Huna said: He had them stand up between the two staves of the Ark. Rabbi Ḥama bar Ḥanina said: He had them all lean on one another between the two staves of the Ark. Rava said: He crowded them between the two staves of the Ark. Joshua said to them: ‘From the fact that the two staves of the Ark was able to contain you all, you may know that the Divine Presence of the Holy One blessed be He is in your midst.’ That is what is written: “Joshua said: With this you will know that the living God is in your midst” (Joshua 3:10). This was so in Jerusalem, too, as we learned: They stood crowded, but prostrated themselves spaciously. (Yoma 21a.) Rabbi Shmuel ben Rabbi Ḥana said in the name of Rabbi Aḥa: There were four cubits for each person to occupy, and a [further] cubit on each side so that none of them would hear the prayer of the other. This will be so in the future, too, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered into it” (Jeremiah 3:17). Rabbi Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him sitting and expounding this verse: “At that time, they will call Jerusalem the Throne of the Lord, [and all the nations will be gathered into it].” He said to him: ‘Can Jerusalem contain the Throne of the Lord?’ (And all the nations.) He said to him: ‘The Holy One blessed is He will say to it: Expand and extend and receive your populations.’ That is what is written: “Expand the place of your tent” (Isaiah 54:3). Why? “For you will spread out right and left…” (Isaiah 54:3).
“God called the dry land Earth, and the gathering of the waters He called Seas, and God saw that it was good” (Genesis 1:10). “God called the dry land Earth [eretz].” Why was it called eretz? It is because it hastened [ratzeta] to perform the will of its Maker. (By beginning to expand.) Rabbi Natan in the name of Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak said: “I am God Almighty [shadai]” (Genesis 17:1) – I am the One who [she] said to the heavens and the earth: Enough [dai]. Had it not been so, they would have continually stretched out until now. “And the gathering of the waters He called Seas” – Rabbi Yosei ben Rabbi Ḥalafta said: Is it not only one sea? (“The gathering of waters” is in the singular, indicating that the verse is referring to one body of water.) Why does the verse state “Seas”? However, the taste of a fish that comes up in Akko is not similar to one that comes up in Sidon or one that comes up in Spain. (Even in a single body of water (the Mediterranean), there are several distinct sections. )
What the verse said: “I know that everything that God does, it will be forever; one cannot add to it…” (Ecclesiastes 3:14). Rabbi Yosei ben Zimra said: What is “one cannot add to it…”? So said the Holy One blessed be He, from the beginning of the creation of the world: “Let the water under the heavens be gathered to one place…” (Genesis 1:9). Why is it written: “Who summons the waters of the sea and pours them upon the face of the earth; the Lord is His name”? (Amos 5:8). “So they would be in fear of Him” (Ecclesiastes 3:14) – so the people would be in fear of Him. To what is the matter comparable? It is to a province that revolted against the king. What did the king do? He brought a mighty legion and surrounded it, so that the residents of the province would see it and be in fear of it. Another matter, thus the Holy One blessed be He created His world – day would be day and night would be night. Jacob came and rendered the day night, as the Holy One blessed be He set the sun for him not at its appointed time, as it is stated: “He encountered the place because the sun had set, and stayed the night there” (Genesis 28:11). Joshua came and rendered the night day, as it is stated: “Sun, stand still at Givon” (Joshua 10:12). The righteous deduct and add to the words of the Holy One blessed be He, so that the people will be in fear of Him. Another matter, thus the Holy One blessed be He created His world – the sea would be sea and the dry land would be dry land. Moses came and rendered the sea dry land, as it is stated: “And the children of Israel went on the dry land in the midst of the sea” (Exodus 14:29). Elisha came and rendered the dry land sea, as it is stated: “So said the Lord: I will make this ravine full of pools…but this ravine will be filled with water” (II Kings 3:16–17). Thus the Holy One blessed be He created the world – the winter would be winter and the summer would be summer. Elijah came and rendered the winter summer, as so it is written: “As the Lord…lives, there shall be neither dew nor rain during these years except by my word” (I Kings 17:1). Samuel came and rendered the summer winter, as so it is written: “Is it not wheat harvest today? I will call to the Lord and He will dispatch thunder and rain” (I Samuel 12:17). Another matter, thus the Holy One blessed be He created, the upper worlds for the residents of the upper worlds, and the lower worlds for the residents of the lower worlds, as so it is written: “The heavens are the heavens of the Lord, while the earth He has given to the sons of man” (Psalms 115:16). Moses came and brought the residents of the lower worlds to the upper worlds, and the residents of the upper worlds to the lower worlds, as so it is written: “Moses ascended to God…” (Exodus 19:3), [and] “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, thus the Holy One blessed be He created the heavens and the earth, so that they would laud Him. From where is it derived? It is as it is stated: “The heavens declare the glory of God” (Psalms 19:2). When Moses came, he silenced them. From where is it derived? It is as it is stated: “Listen, the heavens.”
“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] (Singular) created”? It is written: “In the beginning God [Elohim] (Plural) created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” (Plural) written? “Created [bara]” (Singular) is written. And is it written: “God said [vayomeru] (Plural) let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” (Singular) is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] (Plural) it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’
“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17). “Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12). (God brought the Flood in order to return the world to a state in which water covered the face of the earth.) Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket. (He was poor.) He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23). It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8). Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun. “These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms. “These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’ Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’ “These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping. “These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…” Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him. (He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating.) So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.” “There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12). “The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono. (In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city.) “Jerusalem has become like a pariah among them,” she became distanced.
“I know that everything that God does, it will be forever, one cannot add to it, nor can one subtract from it; God did so, so they would fear before Him” (Ecclesiastes 3:14). “I know that everything that God does, it will be forever…” Rabbi Yehuda ben Rabbi Simon said: It would have been fitting for Adam, the first man, to have lived and endured forever. (As the verse states that “everything God does, it will be forever,” and God created Adam.) Why was death imposed upon him? “God did so, so they would fear before Him.” Rabbi Elazar said: From the beginning of the creation of the world it is stated: “Let the waters under the heavens be gathered” (Genesis 1:9). To what purpose? “And let the dry land appear” (Genesis 1:9). Why, then, is it written: “He calls upon the waters of the sea and pours them on the face of the earth; the Lord is His name” (Amos 9:6)? [He did so] twice, once in the generation of the flood and once in the generation of the dispersion, because “God did so, so they would fear before Him.” Reish Lakish said: It is written: “This entire matter that I command you, you shall take care to perform, do not add to it and do not subtract from it” (Deuteronomy 13:1). But the righteous add to it and do not subtract from it. Rabbi Yosei ben Rabbi Ḥanina said: From here [it may be derived] that an altar outside the Temple can be permitted only by a prophet, and Elijah stood and sacrificed at the peak of the Carmel. (Once the Temple was constructed it became prohibited to offer a sacrifice in any other place. However, Elijah the prophet did so on Mount Carmel in a confrontation with idolatrous priests, in order to demonstrate to the people the truth of God and the falsehood of idolatry. See I Kings chapter 18.) Rabbi Samlai of Broyera said: [Elijah] said to Him: “It was by Your word that I performed all these matters” (I Kings 18:36). Rabbi Ḥanina said: It is written: “Your house and your kingdom will remain steadfast” (II Samuel 7:16). When? “If your descendants observe My covenant…” (Psalms 132:12). If not, “I will exact retribution for their transgression with a rod” (Psalms 89:33). Rabbi Yudan said: Great is fear [of God], as the heavens and the earth were created only due to fear; that is what is written: “God did so, so they would fear before Him.” Rabbi Yirmeya said: Great is fear, as Solomon concluded two books that he wrote with nothing other than fear. That is what is written in the book of Proverbs: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). In this book, it is written: “The end of the matter, all having been heard: fear God [and keep His commandments, for this is all of man]” (Ecclesiastes 12:13). Rabbi Shimon ben Lakish was ascending from Ḥamat Gader, and Rabbi Yonatan encountered him. [R’ Yonatan] said to him: ‘How does my master interpret these verses?’ [Reish Lakish] transmitted the matter to him and this is how these verses are read. (The reference is to the verses the midrash will now quote. The common theme is that the natural world is meant to maintain its basic structure, as indicated by the verse: “I know that everything that God does, it will be forever.”) The Holy One blessed be He decreed that the heavenly shall be the heavenly and the earthly shall be the earthly. Moses rose and transformed the heavenly into the earthly and the earthly into the heavenly. That is what is written: “Moses ascended to God” (Exodus 19:3); “The Lord descended on Mount Sinai” (Exodus 19:20). Likewise, the Holy One blessed be He decreed that the earthly shall eat and drink and that the heavenly shall not eat and shall not drink. Abraham rose and made the heavenly eat and drink; that is what is written: “He stood over them under the tree and they ate” (Genesis 18:8). (The midrash assumes that Abraham’s guests, whom he had given to eat, were angels.) Were they eating? Rabbi Natan said: They appeared to be eating; each bit would disappear in turn. Moses rose and made the earthly not eat and drink; that is what is written: “He was there with the Lord forty days and forty nights, he did not eat bread and he did not drink water” (Exodus 34:28). Likewise, the Holy One blessed be He decreed that sea shall be sea and that dry land shall be dry land. Moses rose and transformed sea into dry land. That is what is written: “The children of Israel came into the midst of the sea on dry land” (Exodus 14:16). Elisha, the disciple of his disciple, transformed dry land into sea. That is what is written: “Make this valley full of trenches…[that valley will be filled with water]” (II Kings 3:16–17). Likewise, the Holy One blessed be He decreed that the heavens shall laud him, as it is stated: “The heavens relate the glory of God” (Psalms 19:2). Moses rose and silenced them, as it is stated: “Listen heavens, and I will speak” (Deuteronomy 32:1). Likewise, the Holy One blessed be He decreed that the sun and the moon shall laud him, as it is stated: “From the rising of the sun until its setting, the name of God is praised [mehulal]” (Psalms 113:3); it is written mehalel [praises]. (The word praised [mehulal] is written without a vav, such that it can be vocalized mehalel [praises]. Thus, instead of the verse stating “the name God is praised,” the verse can be read “the name of God it praises.”) Joshua, [Moses’s] disciple, rose and silenced them, as it is stated: “Sun, stand still in Givon; and Moon, in the valley of Ayalon” (Joshua 10:12). Likewise, the Holy One blessed be He decreed that summer shall be summer and that winter shall be winter. Samuel rose and transformed summer into winter, as it is stated: “Is it not wheat harvest today? [I will call to the Lord and He will send thunder and rain]” (I Samuel 12:17). (In the land of Israel, it generally rains only during the winter. The wheat harvest occurs in late spring.) Elijah rose and transformed winter into summer, as it is stated: “There shall not be dew or rain these years, except by my word” (I Kings 17:1). Likewise, the Holy One blessed be He decreed that day shall be day and night shall be night. Jacob, our patriarch, rose and transformed day into night, as it is stated: “He encountered the place, and stayed the night there, because the sun had set [ki va]” (Genesis 28:11); in fact, He extinguished [kava] the sun. (God made the sun set early so that Jacob would spend the night in that location.) The Rabbis say: The Holy One blessed be He set the sun prematurely and spoke with him in private. This is analogous to a friend of the king who would visit him infrequently. The king would attend to all the residents of the province on his request, and he would say: ‘Extinguish the torches and lamps so I can speak with my friend in private.’ So too, the Holy One blessed be He concealed the sun prematurely and spoke with Jacob in private. Deborah and Barak rose and transformed night into day. That is what is written: “Deborah and Barak ben Avinoam sang…on that day” (Judges 5:1). Rabbi Pinḥas and Rabbi Ḥilkiyya [said] in the name of Rabbi Simon: Six miracles were performed on that day: On that day they came, (The people came to Deborah to ask for help in the war against the Canaanites.) on that day they sent for him (She sent for Barak.) and he sent. (Barak sent messengers to marshal the forces.) On that day they waged war. On that day Sisera was killed. On that day they distributed the spoils. On that day they recited a song, as it is stated: “Deborah and Barak ben Avinoam sang…on that day.” (These events, some of which individually took longer than the average length of a day, all took place on the same miraculously lengthy day.)
... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong.
R. Meir says: If for Adam, who was alone, I made dry land (viz. Genesis 1:9), for this assembly of holy ones shall I not make dry land?
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. This text is related (to Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH. You find that through wisdom the Holy One created heaven and earth. (Targum Neofiti I, Gen. 1:1; Frag. (Jerusalem) Targum, Gen. 1:1; Tanh., Gen. 1:1.) R. Azariah said in the name of Resh Laqish: On the first day he created heaven and earth. Five days were left over. He created above and below on alternate days. On the second day he created the firmament above. On the third day (in Gen. 1:9): LET THE WATERS BE GATHERED below. On the fourth day (in Gen. 1:14): LET THERE BE LIGHTS above. On the fifth day (in Gen. 1:20): LET THE WATERS SWARM below. The sixth day remained for creating. The Holy One said: If I create above, the earth will be angry; but if I create below, the heavens will be angry. What did the Holy One do? He created Adam below with breath from above. Thus it says (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.
(Exod. 9:22:) THEN THE LORD SAID UNTO MOSES: HOLD OUT YOUR ARM TOWARD THE HEAVENS …. This text is related (to Ps. 115:3): {THE LORD} [HE] HAS DONE WHATEVER HE PLEASED…. (Tanh., Exod. 2:15; Exod. R. 12:3.) The Holy One said (in vs. 16): THE HEAVENS ARE HEAVENS BELONGING TO THE LORD, . To what is the matter comparable? To a king who uttered a decree for the children of Rome not to go down to Syria and for the children of Syria not to go up to Rome. So it is with the Holy One. When he created [the beings on high, he said] (in Ps. 115:16): THE HEAVENS ARE HEAVENS BELONGING TO THE LORD, [BUT THE EARTH HE GAVE OVER TO THE CHILDREN OF ADAM]. When the Holy One wished to give Torah to Israel, he repealed the first decree and said: let those below ascend to those on high and those on high descend to those below. And I will be the one who begins. Thus it is stated (in Exod. 19:20): AND THE LORD CAME DOWN UPON MOUNT SINAI. It is also written (in Exod. 24:1): THEN HE SAID UNTO MOSES: GO UP UNTO THE LORD…. Ergo (in Ps. 115:3) THE LORD HE HAS DONE WHATEVER HE PLEASED [in the heavens and on earth]. when he wanted he said (in Gen. 1:9): LET THE WATERS BE GATHERED . And when he wanted he spoke and made the sea into dry ground, as stated (in Exod. 14:29): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA [ON DRY GROUND],…
At Thy rebuke they fled (ibid.). When a man sees that his winepress is filled with grapes, and that his vineyard is ready for cutting, others may ask him: “What will you do with these grapes, since the vat is too small to contain them?” What does he do? He treads down the grapes in the vat and then puts in the new grapes. Then it is able to contain all his grapes. Similarly, though the entire world was submerged under water, the Holy One, blessed be He, declared: Let the dry earth appear (Gen. 1:9). The water thereupon cried out: “Though we fill the entire world, it is cramped for us. Whither shall we go?” What did the Holy One, blessed be He, do? He trampled upon the ocean (Normally the Mediterranean, but in this instance, as indicated a few lines below, the Dead Sea.) and slew its prince, (See Ginzberg, Legends of the Jews 5:26, Bava Batra 74b Leviathan was a legendary sea animal destined to be eaten by the righteous in the future.) as it is said: He stirreth up the sea with His power, and by His understanding he smiteth through Rahab (Job 26:12). Smiteth is an expression that indicates slaying, as it is said: And with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temple (Judg. 5:26). The seas mourn (bohin) to this very day because He slew the prince of the sea, as is said: Hast thou entered into the springs (nibhe) of the sea? (Job 38:16). Why did He slay him? Because a house that can accommodate a hundred living people can contain a thousand dead. That is why the ocean is called the Dead Sea. Ultimately, however, the Holy One, blessed be He, will heal it, as it is said: When they shall enter into the sea of the putrid waters, the waters shall be healed (Ezek. 47:8). When the other waters observed that the Holy One, blessed be He, had trampled upon the ocean, they fled from the loud cries of their fellow-waters, as it is said: At Thy rebuke they fled, at the voice of Thy thunder they hastened away (Ps. 104:7).
They fled, but they did not know where to flee, as it is said: The mountains rose, the valleys sank down, unto the place which Thou hast founded for them (ibid., v. 8). This may be compared to a slave whose master commands him to wait for him in the market but neglects to tell him where to wait. The slave asks himself: “Perhaps my master meant that I should wait near the basilica, or the bathhouse, or the theater.” When they finally meet, the master slaps him on the face, and says: “I sent you to the gate of the duke’s palace.” Similarly, when the waters heard the decree, Let the waters underneath the heavens gather in one place (Gen. 1:9), they did not know whether (they were to go) to the north or the south. And so, they raced about, as it is said: The mountains rose, the valley sank (Ps. 104:8), until the Holy One, blessed be He, struck them, and declared: I ordered you to assemble at the place of the Leviathan, as is said: There go the ships; there is the leviathan, whom Thou hast formed to sport therein (ibid., v. 26).
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
When He desired it to happen, He said: Let the waters under the heavens be gathered together (Gen. 1:9). And when He was so inclined, He made the sea become dry and turn into land, as is said: And the children of Israel went into the midst of the sea, upon the dry ground (Exod. 14:22). Therefore, whatsoever the Lord pleased, that hath He done, etc. With regard to the heavens, it is said: Stretch forth thy hand toward heaven that there may be hail (ibid. 9:22), and in reference to the earth it is stated: Stretch out thy rod, and smite the dust of the earth (ibid. 8:12). What is written above concerning this matter? For now I have stretched out My hand … But in very deed for this cause have I made thee to stand (ibid. 9:16), so that you will not die as a result of the first plague, and so that My name may be declared throughout all earth (ibid., v. 36).
A Psalm, a song for the Sabbath day. Rabbi Yitzchak said (Exodus 16:29), "See that the Lord has given you the Sabbath." What is meant by "see"? Rabbi Yosei of Marganita said, "[It means] it was given to you." Rabbi Yitzchak said, "Every engagement of the Sabbath is doubled." The omer offering is doubled (Leviticus 23:16), [combining] the two omer offerings into one. Its sacrifice is doubled (Numbers 28:9), with two lambs offered on the Sabbath day. Its punishment is doubled (Exodus 31:14), one who violates it shall surely be put to death. Its reward is doubled (Isaiah 58:13), "And you shall call the Sabbath a delight, the holy [day] of the Lord honored." Its warnings are doubled, "Remember" and "Keep." Its Psalm is doubled, "A Psalm, a song for the Sabbath day." This is what the verse means when it says (Ecclesiastes 1:2), "Vanity of vanities," said Kohelet, "Vanity of vanities; all is vanity." Kohelet said there are seven vanities. One vanity is [the fact] that the seven days of Creation correspond to it. Solomon said, "What was created on the first day? The heavens and the earth. And what will be their end? 'The heavens will vanish like smoke, and the earth will wear out like a garment' (Isaiah 51:6)." [This is] vanity. [He said,] "And what was created on the second day? The firmament. And what will be its end? 'And the heavens will be rolled up like a scroll' (Isaiah 34:4)." [This is] vanity. [He said,] "And what was created on the third day? The gathering of the waters. And what will be their end? 'And the Lord will utterly destroy the tongue of the Egyptian sea' (Isaiah 11:15)." [This is] vanity. [He said,] "And what was created on the fourth day? The luminaries. As it is said (Genesis 1:17), 'And God set them in the firmament of the heaven.' And what will be their end? 'And the moon will be confounded' (Isaiah 24:23)." [This is] vanity. [He said,] And what was created on the fifth day? "Let the waters swarm with swarms of living creatures" (Genesis 1:20). And what is their end? "I will utterly sweep away everything from the face of the earth" (Zephaniah 1:2). Says the Preacher, "Vanity of vanities!" (Ecclesiastes 1:2). And what was created on the sixth day? Man. And what is his end? "For you are dust, and to dust you shall return" (Genesis 3:19). Says the Preacher, "Vanity of vanities!" And what was created on the seventh day, the Sabbath? He looked around to see if there was any flaw in it, but found it all holy and serene. Rabbi Isaac said that afterwards he saw that man sinned on it and was held accountable, and he also said, "This too is vanity." Thus, all seven days are considered vanity. As it says, "Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind" (Ecclesiastes 2:11). The reason why all seven days are considered vanity is that on the seventh day, which is the Sabbath, no work is done. This is expressed by the phrase "And there was evening and there was morning, the seventh day" (Genesis 2:2-3). This is similar to a king who had a precious vessel that he did not want to bequeath to anyone but his son. Similarly, Thus, the Sabbath is a day of rest and holiness, and God only wanted to bestow it upon the Israelites. Know that it was the same when the Israelites left Egypt, before they were given the Torah, God gave them the Sabbath and they observed two Sabbaths until they received the Torah, as it is said in Nehemiah 9:14, "You made known to them Your holy Sabbath." And the Lord blessed and sanctified the Sabbath, and the Israelites are obligated to sanctify it. It is known that every forty years that the Israelites were in the wilderness, during the six days of the week, God provided them with manna, but on the Sabbath, no manna would come down, not because God lacked the power to give it, but because of the Sabbath. When the people saw this, they also observed the Sabbath, as it is said in Exodus 16:30, "So the people rested on the seventh day." Then God said, "This Sabbath I have given to Israel as a sign between Me and them." During the six days of creation, God worked on the world, and on the Sabbath, He rested. Therefore, it is said in Exodus 31:17, "Between Me and the children of Israel, it is a sign forever." God created seven heavens, but He did not choose any of them as His dwelling place except the Sabbath, as it is said in Psalm 68:5, "A father of orphans and a judge of widows is God in His holy dwelling." God created seven lands, but He did not choose any of them except for the land of Israel, as it is said in Deuteronomy 11:12, As it is said (Deuteronomy 11:12) "the eyes of God are always upon it." I created seven seas, and from all of them, I chose none except the Sea of Galilee, which I gave as an inheritance to the tribe of Naphtali. As it is said (Joshua 19:32-33) "Naphtali, he possesses the Sea and the south." I created seven worlds, and from all of them, I chose none except the seventh. Six were created for coming and going, and one, the entire seventh, was created for rest and repose for the life of the world. I created seven days, and from all of them, I chose none except the seventh day, as it is said (Genesis 2:3) "God blessed the seventh day." I created seven cycles of seven years, and from all of them, I chose none except the year of release, as it is said (Deuteronomy 15:1) "At the end of every seven years, you shall grant a release." And anyone who observes the Sabbath, the Holy One, blessed be He, forgives all his sins, as it is said (Isaiah 56:2) "Happy is the man who does this, he who holds fast to the Sabbath, not profaning it. And he who abstains from evil shall find favor."
Another thing the rivers of God lifted up. Rabbi Berechiah said in the name of Ben Azai that the waters were rising and reaching up to the throne of glory, as it is said, "And the spirit of God was hovering over the face of the waters" (Genesis 1:2). And it also says, "As an eagle awakens its nest, hovering over its young" (Deuteronomy 32:11). And when the bee emerges from the mouth of the Almighty (Genesis 9:10), the waters would gather together. Mountains and hills rose up from the ends of the earth and spread throughout the land, creating valleys upon valleys in the midst of the earth, and the waters would roll and gather into the valleys, as it is said, "And he called the gathering of the waters 'Seas'" (Genesis 1:10). Immediately, the waters swelled and covered the land, until God rebuked them and pressed them beneath His feet, forming a border for the sea as a man makes a fence around his vineyard. And when the waters rose and saw the sand before them, they receded, as it is said, "Fear not, O Jacob My servant," says the Lord, "for I am with you; for I will make a complete end of all the nations where I have driven you, but I will not make a complete end of you. I will rightly correct you, for I will not leave you wholly unpunished" (Jeremiah 46:28). And before the waters were gathered together, the deeps were created. These are the depths that are beneath the earth, and the earth above them is split like a crack in a vessel, gazing into the heart of the sea. Thus, the earth is anchored upon the waters, as it is said, "Who laid the foundations of the earth, that it should not be removed forever" (Psalm 104:5). And where did those waters go? Rabbi Berechiah said in the name of Rabbi Yudan and Rabbi Yehudah, the son of Rabbi Shalom: "What is this thing like? It is like two bowls, one full and one empty. But if they were both full, what could they do? When they are full, they pour into the channel, and when the wind passes through them, they turn to one place. So the whole world was filled with water. What did the Holy One, blessed be He, do? He restrained them, and they dried up, as it is said, 'He holds back the waters, and they dry up; also, he sends them out, and they overturn the earth' (Job 12:15). And it also says, 'He walks on the high places of the sea' (Job 9:8), "He holds back the waters, and they dry up." And it also says (Micah 1:3), "He treads upon the high places of the sea." And it says (Psalm 33:7), "He gathers the waters of the sea together as a heap." And where did they go? Rabbi Levi said, "These whisper to these, 'Where are we going?' And they say, 'The way of the sea, the way of the sea, to make war with that country, to make war with that country.'" Rabbi Huna drew out a tongue of fire to each side. Rabbi Joshua ben Karcha said, "We have received that the voice of the Holy One, blessed be He, was roaring before them, as it is said (Psalm 29:3), 'The voice of the Lord is upon the waters.' The rivers raise their voice."
Rabbi José said: From whom do we learn of the seven days of mourning? From Jacob, our father, for thus did his son Joseph unto him, as it is said, "And he made a mourning for his father seven days" (Gen. 50:10).
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
Rabbi Eliezer said: || On the day when He said, "Let the waters be gathered together" (Gen. 1:9), on that very day were the waters congealed, and they were made into twelve valleys, corresponding to the twelve tribes, and they were made into walls of water between each path, and (the people) could see one another, and they saw the Holy One, blessed be He, walking before them, but the heels of His feet they did not see, as it is said, "Thy way was in the sea, and thy paths in the great waters, and thy footsteps were not known" (Ps. 77:20).
THE GATHERING OF THE WATERS ON the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of the Almighty was uttered, "Let the waters be gathered together" (Gen. 1:9), the mountains and hills arose from the ends of the earth and they were scattered over the surface of all the earth, and valleys were formed over the inner parts of the earth; and the waters were rolled together and gathered into the valleys, as it is said, "And the gathering together of the waters he called seas" (Gen. 1:10). Forthwith the waters became proud and they arose to cover the earth as at first, when the Holy One, blessed be He, rebuked them || and subdued them, and placed them beneath the soles of His feet, and measured them with the hollow of His hand that they should neither decrease nor increase. He made the sand as the boundary of the sea, just like a man who makes a fence for his vineyard. When they rise and see the sand before them they return to their former place, as it is said, "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea?" (Jer. 5:22).
“The Lord said to Moses: Extend your hand toward the heavens, and there will be hail throughout the land of Egypt, upon man, upon animal, and upon all the grasses of the field, in the land of Egypt (Exodus 9:22). “The Lord said to Moses: Extend your hand toward the heavens” – that is what is written: “Whatever the Lord wished, He has done…” (Psalms 135:6). David said: Even though the Holy One blessed be He decreed: “The heavens are the heavens of the Lord and the earth He has given to the children of men” (Psalms 115:16) [it is to be understood in this way]. To what is this matter comparable? It is [comparable] to a king who decreed and said that Romans may not go down to Syria and Syrians may not go up to Rome. Similarly, when the Holy One blessed be He created the world, He decreed and said: “The heavens are the heavens of the Lord; but the earth He has given to the children of men.” When He sought to give the Torah, He cancelled the first decree and said: Those below will ascend to those above, and those above will descend to those below, and it is I who begins, as it is stated: “The Lord descended onto Mount Sinai” (Exodus 19:20), and it is written: “To Moses He said: Ascend to God” (Exodus 24:1). That is: “Whatever the Lord wished, He has done, in the heavens and on the earth.” Likewise, when He sought to , He said: “Let the waters be gathered” (Genesis 1:9), and when He sought to act, He made the dry land into sea and the depths, as it is stated: “Who summons the water of the sea” (Amos 5:8; 9:6), and it says: “All the fountains of the great deep burst” (Genesis 7:11). When He sought to do so, he made the sea and the depths into dry land, as it is stated: “And the children of Israel walked on dry land in the midst of the sea” (Exodus 14:29), and it says: “He led them through the depths, as through a wilderness” (Psalms 106:9). Likewise in Egypt, regarding Moses, who was on the land, He gave him license to control the actions of the heavens, as it is stated: “The Lord said to Moses: Extend your hand toward the heavens…” Why did He bring hail upon them? It is because they [the Egyptians] set Israel to be planters of vineyards, gardens, orchards, and trees; therefore He brought hail upon them and broke everything. “Upon man, upon animal” – when the Holy One blessed be He saw that they did not heed His words that He had said to them: “Now send, gather [your livestock…every man and animal that will be found in the field… will die]” (Exodus 9:19), the Holy One blessed be He said: They deserve that the hail shall fall upon everything. (Since they did not listen to God’s warning. )
Another interpretation: “This month shall be for you” – that is what is written: “He made the moon for festivals; the sun knows its setting” (Psalms 104:19). There are many [of God’s] deeds that Moses recorded in the Torah that are unclear and David arose and explained them. We find in the act of Creation, that when He created the heavens and the earth, He created light, as it is stated: “In the beginning God created [the heavens and the earth]” (Genesis 1:1), and afterward: “God said: Let there be light” (Genesis 1:3). David explained it: After God created light, He created the heavens, as it is stated: “He covers Himself with light like a garment” (Psalms 104:2), and then, “He stretches the heavens like a curtain” (Psalms 104:2). Here we have learned that after He created light He created the heavens. Three creations preceded the world: Water, air [ruaḥ], (The Hebrew word ruaḥ can mean air, wind, or spirit. ) and fire. Water became pregnant and gave birth to darkness. Fire became pregnant and gave birth to light. Air became pregnant and gave birth to wisdom. With these six creations the world is conducted, with spirit, with wisdom, with fire, with light, with darkness, and with water. That is why David said: “May my soul bless the Lord. Lord my God, You are very great” (Psalms 104:1). A person sees a beautiful pillar and says: Blessed is the quarry from which this was quarried. The world is beautiful; blessed is the Omnipresent who quarried it and created it with speech, happy are you O world, that the Holy One blessed be He reigns over you. [A person of] flesh and blood etches [tzar] his image on a wooden tablet, and the tablet is larger than his image. God, may His name be blessed, is great, and His image is great. The world is small, and He is greater than the world, as it is stated: “For the Lord is God, an everlasting Rock [tzur olamim]” (Isaiah 26:4). (In contrast to an image created by flesh and blood, where the image is necessarily smaller than the object upon which it is drawn, God’s image is greater than the world.) What is taught when Scripture states: Tzur olamim? Relative to Him, the two worlds [olamim] (This world and the World to Come.) are considered nothing. That is why it is stated: “Lord my God, You are very great.” After He covered Himself with light, He then created the world, as it is stated: “He covers Himself with light like a garment; [He stretches the heavens like a curtain]” (Psalms 104:2). [A person of] flesh and blood, after he builds the house, he builds the upper story. God is not like that; after He built the roof, He built the upper story, and after He built the upper story, He positioned it on the atmosphere of the world, on nothing. Then He installed His chariots, clouds; and then His dais on the storm. Who informs you about all these matters? It is David, who explained the deeds of God to inform all humanity of His might, as it is stated: “He lays the beams of His upper chambers in the waters; He makes the clouds His chariot” (Psalms 104:3); not from copper, not from iron, but with balconies of water. Then He constructed the upper stories, not from stone and not from hewed stone, but from layers of water, as it is stated: “He lays the beams of Your upper chambers in the waters.” [A person of] flesh and blood makes his chariot strong to bear his entire burden, and he makes it from iron, bronze, silver, or gold. But God, may His name be blessed, a cloud has no substance, and He makes clouds His chariots, as it is stated: “He makes the clouds His chariot.” Flesh and blood, if there was a muddy path before him, he walks on stones that are hard. But God is not so; rather, He leaves the visible cloud and walks on the invisible wind, as it is stated: “Who walks upon the wings of the wind” (Psalms 104:3). Flesh and blood conscripts strong, powerful soldiers capable of wearing helmets, and armor, and weapons. But the Holy One blessed be He conscripted His soldiers that are invisible, as it is stated: “Who makes winds His messengers” (Psalms 104:4). The wind emerges, followed by lightning, as it is stated: “The flaming fire His servants” (Psalms 104:4). After He created the sky, He created angels on the second day, and on that same day He created Gehenna, as “that it was good,” is not written about it [the second day]. Like [a person of] flesh and blood who acquires slaves and says [to his associates]: ‘Make swords.’ They say to him: ‘Why?’ He says to them: ‘So if they rebel, they will receive a death sentence.’ So, the Holy One blessed be He said: I created Gehenna [on the second day], about which “that it was good” is not written, so if people sin, they will descend into it. From where is it derived that Gehenna was created on the second day? It is as the prophet explains: “For Hell has been prepared from yesterday” (Isaiah 30:33), from the day that a person could say yesterday. When would a person be able to say yesterday? It is on the second day, as the first day of the week precedes it. Afterward, He created dry land on the third day, as it is stated: “He established the earth upon its foundations” (Psalms 104:5). At that moment, one was naked and one was clothed, like [a person of] flesh and blood who has two servants; he stripped the garment off of one and clothed the other with it. So, God said: “Let the waters be gathered” (Genesis 1:9) – He exposed the earth and covered the depths. So said David: “You covered the depths as with a garment” (Psalms 104:6). “From Your rebuke they flee” (Psalms 104:7) – like flesh and blood who saw his winepress filled with grapes and a vineyard to harvest. People said to him: ‘Where will you put the rest of the grapes, since the winepress is small?’ He said to them: ‘I will make a winepress that will hold all the grapes in the vineyard.’ What did he do? He trampled the grapes and trod on one [pile] after another, and then brought the grapes that were in the vineyard, and the winepress held all the grapes. (The winepress could not contain all the grapes at once but could contain all the juice. ) So, the entire world was filled with water, and the earth was immersed in the water. The Holy One blessed be He said: “Let the dry land appear” (Genesis 1:9). The waters said: ‘We fill the world, and until now it is crowded for us; where will we go?’ May His name be blessed, He kicked Ocean and killed it, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed [maḥatz] Rahav” (Job 26:12). Maḥatz means nothing other than killing, as it is stated: “She crushed [maḥatza] and pierced his temple” (Judges 5:26). (This is a description of how Yael killed Sisera.) When he killed it, some say that it is crying until today, as it is stated: “Have you entered into the springs of [nivkhei] (The midrash reads nivkhei as though it derives from the term bekhi, weeping.) the sea?” (Job 38:16). Why did He kill them? It is because a house that holds one hundred living people holds one thousand dead. That is why Ocean is called the Dead Sea; but the Holy One blessed be He is destined to heal it, as it is stated: “To the sea it will flow, and the water will be healed” (Ezekiel 47:8). When the rest of the waters saw that He kicked Ocean, its fellows fled at the sound of its scream. It is like a donkey driver of flesh and blood who was walking and there were two servants in front of him; [when the donkey driver whips the donkeys], those [servants] in front [of the donkeys] run and flee. So, the rest of the water in the world fled at the sound of the scream of Ocean, as it is stated: “From Your rebuke they flee.” They fled, but they did not know to where they were fleeing, as it is stated: “They rose to the mountains, descended in the valleys, to this place You established for them” (Psalms 104:8). It is like a servant of flesh and blood to whom his master said: ‘Wait for me in the marketplace,’ but did not tell him where to wait. The servant began saying: Perhaps he told me to wait for him near the basilica, perhaps he told me near the bathhouse, or perhaps he told me alongside the platform. He [the master] entered [the city], found him and slapped him. He said to him: ‘I sent you to the gate of the prefect’s palace.’ So, the waters were wandering, when they heard that He said to them: “Let the waters under the heavens be gathered to one place” (Genesis 1:9). He did not say to them to the north or to the south, but rather they scattered, “they rose to the mountains, descended in the valleys.” The Holy One blessed be He slapped them. He said to them: ‘I said to you to go to the place of the leviathan.’ From where that it is so? It is as it is stated: “To this place You established for them” (Psalms 104:8), and that is the place of leviathan, as it is stated: “This leviathan, whom You created to frolic in it [the sea]” (Psalms 104:26). “You set a boundary that they may not cross” (Psalms 104:9). Like flesh and blood that put his animal into a pen and locked the gate before it so it would not go out and graze on the grain. So, the Holy One blessed be He locked the sea with sand and administered an oath to it that it would not go beyond the sand, as it is stated: “That I placed the sand as the boundary of the sea” (Jeremiah 5:22). “Who sends springs through the ravines” (Psalms 104:10) – like [a person of] flesh and blood who has baskets [for the pressing] of olives. He pressed the beam onto them, and the oil came out from above and oil descended below. So, the mountain from this side and the mountain from that side press on the springs and they burst forth and emerge from between the mountains. That is why it is written: “Who sends springs through the ravines.” Afterward, what did David say? “He made the moon for festivals” (Psalms 104:19) – the Holy One blessed be He created three hundred and sixty-five windows in the firmament; one hundred and eighty-three in the east and one hundred and eighty-two in the west; some of them He created for the sun and some of them He created for the moon, so that the world would follow it. The sun goes through all of them, as does the moon except for eleven windows that the moon does not enter any of them. This is like a prefect and a duke who were receiving gifts. The prefect took commensurate with his honor and the duke commensurate with his honor. So, the sun is called great and the moon is called small. This is why the sun is called great, because it is eleven days greater than the moon. (The solar year is roughly eleven days longer than twelve lunar months.) This is why He created the moon for the festivals, so that Israel would increase and decrease like the moon [waxes and wanes]. But this [waxing and waning] is not harmful to it [the moon], but it is for the setting of the festivals. (Similarly, though Israel’s fortunes increase and diminish, it will ultimately prevail.) All the years are counted by the sun [by the solar calendar], the years of the world and the years of [the lives of] people, and it [the sun] knows the span of every person, how long he saw the sun. All this to say that He created the moon for the festivals? David rose and explained: “He made the moon for the festivals.” They said to David: ‘While we were in Egypt, we received [the consecration of] the month by the moon’; that is what is written: “This month shall be for you” (Exodus 12:2).
“And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry ground” (Exodus 14:16). “Raise your staff” – Moses said before the Holy One blessed be He: ‘You are saying to me that I should split the sea and render the sea dry land, but isn’t it written: “I placed the sand as the boundary of the sea” (Jeremiah 5:22)? You swore that you would never split it.’ Rabbi Elazar HaKappar said: Moses said to Him: ‘Didn’t You say that the sea would not be rendered dry land? As it is stated: “I placed the sand as the boundary of the sea,” and it is written: “He shut the sea with doors”’ (Job 38:8). The Holy One blessed be He said to him: ‘You did not read from the beginning of the Torah. What is written: “God said: Let the waters be gathered” (Genesis 1:9). It is I who stipulated with it, so, I stipulated with it from the beginning that I would split it, as it is stated: “The sea returned to its power [le’eitano] before the morning” (Exodus 14:27), to its stipulation [tena’o] that I stipulated with it from the beginning. Immediately, Moses heeded the Holy One blessed be He and went to split the sea. When he went to split the sea, it was unwilling to take upon itself to split. The sea said to him: ‘I should split because of you? I am greater than you, as I was created on the third [day of creation] and you were created on the sixth.’ When Moses heard this, he went and said to the Holy One blessed be He: ‘The sea refuses to split.’ What did the Holy One blessed be He do? He placed His right hand on the right hand of Moses, as it is stated: “He caused [His glorious arm] to go to the right of Moses…” (Isaiah 63:12). Immediately, it [the sea] saw the Holy One blessed be He and fled, as it is stated: “The sea saw and fled” (Psalms 114:3). What did it see? It saw that the Holy One blessed be He placed His right hand upon Moses. It could no longer resist, so it fled immediately. Moses said to it: ‘Why are you fleeing?’ It said to him: ‘From the God of Jacob, due to fear of the Holy One blessed be He.’ Immediately, when Moses raised his hand over the sea, it split, as it is stated: “The water divided” (Exodus 14:21). It does not say “the sea divided,” but rather, the water divided. This teaches that all the water that was in all the springs and the cisterns and everywhere divided, as it is stated: “The water divided.” Likewise, when they returned, all the water returned, and so it says: “The water returned” (Exodus 14:28). All these miracles were performed by Moses, as it is stated: “Moses extended his hand over the sea” (Exodus 14:21). That is why the Holy One blessed be He praises him, as it is stated: “He remembered the days of old, Moses, His people: [Where is he who took them up from the sea, the shepherd of His flock?]” (Isaiah 63:11) and it is written: “He caused His glorious arm to go to the right of Moses” (Isaiah 63:12).
Rabbi Avtolis the elder said: This is analogous to a king who had a son who angered him. He decreed a harsh punishment for him, and the tutor pleaded on his behalf. He said to him: ‘Are you asking on behalf of my son? I have already reconciled with my son.’ Rabbi says: He [God] said to him [Moses]: ‘Last night you were saying: “Since I came to Pharaoh to speak in Your name [he has harmed this people, and You did not rescue Your people]” (Exodus 5:23), and now you are standing [before Me] and praying intensely. “Why are you crying out to Me?” Yesterday, they were saying: “Is it because there are no graves in Egypt [that you took us to die in the wilderness]?” (Exodus 14:11), and now you are praying intensely? “Speak to the children of Israel and have them set forth [veyisa’u].” Have them remove [yasiu] a matter from their heart.’ Rabbi says: The Holy One blessed be He says: ‘The faith that Israel had in Me is enough for Me to split the sea for them, as they did not say to Moses: (When Moses said to them: “Speak to the children of Israel, and they shall turn back” (Exodus 14:2).) How can we turn back [towards Egypt] and break the hearts of the children and women who are with us? Rather, they had faith in me and followed Moses.’ Rabbi Eliezer says: The Holy One blessed be He said to Moses: ‘There is a time to shorten [prayers] and a time to extend. My children are in a state of distress, the sea blocks them and the enemy is in pursuit, and you are standing and extending your prayers? “Speak to the children of Israel and have them set forth.”’ Rabbi Yehoshua says: The Holy One blessed be He said to Moses: ‘Israel only needs to set forth. Let them set their legs forth from the dry land to the sea, and you will see the miracles that I will perform on their behalf.’ Rabbi Meir says: The Holy One blessed be He said to Moses: ‘Israel does not need to pray before Me. If Adam, the first man, who was alone, I made dry land for him, as it is stated: “Let the waters be gathered under the heavens” (Genesis 1:9), for a sacred congregation that is destined to say before Me: “This is my God and I will glorify Him” (Exodus 15:2), all the more so.’ Rabbi Benaya says: [God said:] ‘Due to the merit of Abraham, I will split the sea for them, because of what he did, as it is stated: “He split [vayevaka] the wood for the burnt offering” (For the binding of Isaac.) (Genesis 22:3), and it says: “The waters were divided [vayibaku]”’ (Exodus 14:21). Rabbi Akiva says: [God said:] ‘Due to the merit of Jacob, I will split the sea for them, as it is stated: “You shall spread to the west and to the east”’ (Genesis 28:14). Rabbi Shimon says: [God said:] ‘I have already had it written about you [Moses]: “In all My house he is trusted” (Numbers 12:7), and you are under My authority and the sea is under My authority; I have appointed you trustee over it, as it is stated: “Raise your staff.”’
“I am the Lord your God” – this is analogous to a king of flesh and blood who enters a city. They sweep it, sprinkle water on it, decorate it, spread fine curtains and tapestries, and kindle lamps. The Holy One blessed be He said: I am not so, but rather, when I entered My world, I spread tapestries, as it is stated: “Who spreads the heavens like a curtain” (Isaiah 40:22). I kindled lamps, as it is written: “God said: Let there be lights” (Genesis 1:14). I sprinkled water, as it is stated: “Let the waters be gathered” (Genesis 1:9). I decorated everything that I made, as it is stated: “The heavens and the earth and their entire host were completed” (Genesis 2:1).
“And the bull of the sin offering, and the two rams” (Leviticus 8:2), Rav Huna said in the name of Rabbi Abba bar Kahana: He fashioned a hill of sorts; a ram on one side, a ram on the other side, and a bull in the middle. (The different heights of the animals produced the effect of a hill. This symbolized the fact that Aaron and his sons were becoming exalted through the process of investiture on these days (Etz Yosef). ) “Assemble the entire congregation at the entrance of the Tent of Meeting” (Leviticus 8:3). “Assemble the entire congregation at the entrance of the Tent of Meeting.” Rabbi Elazar said: All of Israel was six hundred thousand, and you say: “At the entrance of the Tent of Meeting”? Rather, this is one of the places where the lesser contained the greater. (A large number of people were able to gather in a relatively small area. ) Similarly, “Let the water under the heavens be gathered to one place” (Genesis 1:9). The way of the world is that a person empties a full vessel into an empty vessel. Or, is it, perhaps, a full vessel into a full vessel? The entire world was full of water, and you say: “Let the water…be gathered”? Rather, this is one of the places where the lesser contained the greater. Similarly, “take for yourselves cupped handfuls of soot of a furnace” (Exodus 9:8). Rav Huna said: This cupped handful and this clenched handful are not comparable. The cupped handful is twice the clenched handful. Four cupped handfuls are eight clenched handfuls. The outcome is that the cupped hand of Moses holds eight clenched handfuls. (Two handfuls for Moses and two handfuls for Aaron are altogether four cupped handfuls. But it says that “Moses shall throw it heavenward.” In order to do so powerfully, he must use one hand.) Rather, it teaches that the Holy One blessed be He provided the ability. [Moses and] Aaron took cupped handfuls, and Moses threw them. And you say: “Moses threw then heavenward” (Exodus 9:8) all at once. Rather, this is one of the places where the lesser contained the greater. Similarly, “The length of the courtyard shall be one hundred cubits and the width shall be fifty on each side” (Exodus 27:18). Rabbi Yosei bar Ḥalafta said: The length of the courtyard was one hundred cubits and all of Israel was standing inside it? Rather, this is one of the places where the lesser contained the greater. Similarly, “Moses and Aaron gathered the assembly together before the rock” (Numbers 20:10). Rav Ḥanin said: It was the size of a sieve and all of Israel was standing before it? Rather, this is one of the places where the lesser contained the greater. Similarly, “Joshua said to the children of Israel: Come here” (Joshua 3:9). Rav Huna said: He stood them all erect between the two staves of the Ark. Rabbi Ḥama bar Ḥanina said: He arranged them between the two staves of the Ark. Rava said: He crowded them between the two staves of the Ark. That is what is written: “Joshua said: With this you will know that the living God is in your midst” (Joshua 3:10). He said to them: Because the two staves of the Ark contained you, I know that His Divine Presence is in your midst. This occurred in the Temple, too, as we learned: They would stand crowded and prostrate themselves spaced. (Mishna Avot 5:5. ) Rabbi Shmuel bar Ivya said in the name of Rabbi Aḥa: There were four cubits between each and every one, and a cubit on each side so that none of them would hear the voice of another praying. This will occur in the future, too, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it” (Jeremiah 3:17). Rabbi Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him engaged in this verse: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it.” He said to him: ‘Will it [Jerusalem] contain them?’ He said to him: ‘The verse says: “Expand the place of your tent” (Isaiah 54:2) “for you will spread right and left”’ (Isaiah 54:3).
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. (The bandits had been apprehended and were in chains.) One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. (There were offerings for many sins, particularly for those violated unwittingly.) Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning (This is one whose relative died that day but has not yet been buried.) does not bring a peace offering.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); (Both verbs are written in the plural: Vayisu, vayaḥanu.) they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” (The verb is singular rather than plural. ) The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). (When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. ) Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. (He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.) Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), (Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. ) and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another (While employing the term “peace”, which has been established to be a name of God. ) in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. (The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. ) Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ (It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. ) Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). (In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. ) I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? (The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? ) “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). (The particular laws of peace offerings are discussed after those of the other types of offerings. ) I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. (The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” ) And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.
ורוח אלקים, this wind was needed as a feature on physical earth, at the time when G-d commanded the waters to recede so that dry land would become visible. (Genesis 1,9). Compare also Exodus 1,21 when Moses credits the east wind with having made possible the splitting of the sea of reeds, enabling the people of Israel to cross on dry ground.
וכסף פקודי העדה, “and the excess silver shekalim (1750) etc.” these were not shekalim from the census or donations for construction of the Tabernacle as described in verse 29 as נחושת התנופה,”copper from the elevation offering;” the Torah wishes to tell us that the people as a whole did not have more than this amount of silver left in their possession after parting with their donations of silver shekalim. ובכסף ונחושת, “and with the silver and the copper, etc;” The Torah now proceeds to tell us for what all this silver and copper had been used when constructing the Tabernacle. This had not been spelled when the Torah told us what the gold was used for, as no complete item other than the menorah, candlestick, was made of gold. Gold was used as an overlay both for the altar, the Holy Ark, the Table and the boards of the walls. It is worthwhile to reflect on how important the Tabernacle was relative to the creation of the physical universe, and how this was reflected in many of the details surrounding it, On the first day G–d was reported as having created heaven and earth before giving the order to light to come into existence. [Heaven and earth you will recall were wrapped completely in darkness. Ed.] G–d’s activity on that day is described in Psalms 104,2 as נוטה שים כיריעה, “spreading the heavens like a carpet.” The corresponding activity when constructing the Tabernacle was covering its walls with goat-skins. (Exodus 26,7) On the second day G–d had created the horizon and divided the lower waters from the upper waters. (Genesis 1,6) The corresponding activity involving the construction of the Tabernacle was the installation of the dividing curtain, פרוכת, between the Holy of Holies, and the Sanctuary proper. (Exodus 26,33) On the third day G–d had commanded the earth beneath the oceans to form a coherent surface and to become visible above the waters of the ocean. (Genesis 1,9) The corresponding activity during the construction of the Tabernacle was the making of the water-basin, כיור used by the priests to purify their hands and feet. (Exodus 30,18) On the fourth day G–d had positioned the Luminaries in the sky, (Genesis 1,14). The corresponding activity had been the making and placing of the menorah in the Tabernacle and kindling it. (Exodus 25,31) On the fifth day G–d had created the fish and the birds (Genesis 1,20), and the corresponding activity during the construction of the Tabernacle had been the winged cherubs which had been constructed and placed on the cover of the Holy Ark. (Exodus 25,6) On the sixth day G–d had created the first human being, (Genesis 1,27); the corresponding activity during construction of the Tabernacle was the order to Moses to consecrate his brother Aaron as High Priest. (Exodus 28,1.) On the seventh day, G–d had “rested,” (Genesis 2,1) the corresponding report concerning the Tabernacle is found in Exodus 39,43, with the words: ותכל כל עבודת המשכן, “all the work of constructing the Tabernacle had been completed” After G–d had completed to create the universe He blessed it and all its inhabitant and he sanctified the Sabbath (Genesis 2,1) Moses did likewise in Numbers 7,1. The Holy of Holies in the Tabernacle reminds us of the heavens, source of our spiritual inspiration, whereas the table is symbolic of earth and its products is reminding us of how the Creator has provided for all His creatures. The showbreads are the visible symbol on that Table. The six rows on which they were placed are reminiscent of the six seasons of the year: sowing, harvesting, cold season, hot season, summer and winter.
והמבול היה מים על הארץ, “when the deluge covered the earth with water.” There is good reason to ask why G–d chose the deluge as the instrument with which to punish mankind, rather than any other means at His disposal. Our sages in the Talmud tractate Rosh Hashanah folio 12 answered this question by stating that this method was chosen as it conformed to the principle of making the punishment match the sin. Man had sinned by means of boiling water, (metaphor for extremely serious sins, involving sexual emissions that are considered as the result of the body becoming heated) so G–d chose equally severe measures as the means to punish them by. The subject has been illustrated by a parable in which a king magnanimously set aside a section of a city to serve as residence for blind people, and he provided them with all comforts in order to make their lives more tolerable. Whenever the king passed this way, the blind people would rise and shout in gratitude for the king’s generosity. Once the king heard their voices and enquired from his entourage who was the source of this shouting. He was told that it originated with the blind people whom he so lavishly supported. They added that the blind people do the same whenever they hear horses galloping in their neighbourhood. He responded by saying: “how much louder would be their shouting if they were able to see their benefactor with their own eyes.” He therefore commanded to return these blind people to their former locations, and to install people with eyesight in the section formerly reserved for the blind. He ordered that the new residents be provided with all that he had formerly provided the blind with. When these people now realised that they had been promoted, they lived it up. Instead of being grateful, whenever the king passed in their area they raised their voices cursing him for having forced them to relocate. When the king was told about this, he decided to execute all these people. The point of the parable is that originally the universe having been in chaos, was transformed into water, i.e. an element that is both blind and deaf. Even though, the waters praised the Lord for having thus raised their status. We know this from Psalms 93,3: נשאו נהרות ה', נשאו נהרות קולם, נשאו נהרות קולם, “the oceans sound o Lord, the oceans sound their thunder, the ocean sounds its pounding.” When the Lord heard this, He ordered the oceans which had covered the surface of the earth to be relocated so as to provide room for the earth to emerge and be seen. (Genesis 1.9) He created man in order to inhabit that earth, where previously there had only been water, providing man with fruit-bearing trees and all kinds of other luxuries, expecting, of course, to be rewarded with man’s expression of appreciation. The earth was so good that it required to be tilled only once in forty years. Instead, man took his good fortune for granted and instead of accepting the rules laid down by the Creator, rebelled against Him. When the Lord became aware of this, He had no choice but to punish them for their ingratitude. He commanded the waters to return to their original areas, allocated them at the beginning of creation. [The author credits his Rabbi with telling him this parable, who in turn had credited it to Rabbi Nathan Afniel.]
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
[AND LAMECH SAID…] Note, this (Verses 23 and 24. The reason is that I.E. understands verses 23 and 24 to be an attempt by Lamech to induce his wives to cohabit with him. However, verses 20 through 22 tell us that they in fact did so. Hence verses 23 and 24 must describe what happened before verses 20-22. Its meaning is that Lamech had already said to Adah and Zillah. Va-yomer is thus a pluperfect (Krinsky).) should have appeared earlier. I have already noted two similar examples of this in my earlier comments. (See I.E.’s comment on Gen. 1:9.) Three additional examples are: that the man took a golden ring (Gen. 24:22); (This is followed by: and said: Whose daughter art thou (Gen. 24:23). Now, would the servant give a golden ring to the girl before asking her who she was? Therefore Gen. 24:23 must be rendered: And he already said, Whose daughter art thou (Krinsky).) And the Lord said unto Moses, say unto the children of Israel: Ye are a stiff-necked people (Ex. 33:5); (This is preceded by: And when the people heard these evil tidings (v. 4). However, the evil tidings are reported in verse 5. Thus verse 5 should precede verse 4. Hence the meaning of And when the people heard (v. 4) is: and when the people had heard; i.e., when they heard the following, namely what is reported in the next verse (Meijler).) and And I besought the Lord at that time (Deut. 3:23). (Cf. I.E.’s comment on Deut. 3:23. What is reported in this verse took place before Deut. 3:21, viz., And I commanded Joshua, etc. Moses besought God before he commanded Joshua not to fear the kings of Canaan. Hence Deut. 3:23 is to be rendered as And I had besought the Lord. Ibid. I. E.’s commentary.) As to our verse, it is to be interpreted as our sages did. The rabbis tell us that Adah and Zillah were afraid to bear children because they feared that their offspring, who were the seventh generation from Cain, would die or be killed as punishment for Cain’s sin. Therefore Lamech said to them, “I am in truth the seventh generation (From Cain. However, in truth Lamech lied to them. He was the sixth and not the seventh generation from Cain (Filwarg).) and if a man would wound me or a child bruise me, then I would kill them.” I have slain is used in place of I will slay. (Haragti is a perfect.) Similar examples are: I will give (natati) (Literally, I gave.) the price of the field (Gen. 23:13), and which I took out (According to I.E., I took (lakachti) means I will take.) of the hand of the Amorite (Gen. 48:22). There are many similar instances. (The point is that the Bible occasionally uses a perfect in place of an imperfect.)
[AND AARON RETURNED.] And Aaron returned is connected to the section that follows, (Verse 15 is connected to verse 16.) even though it is separated. (According to the masorah, verse 16 starts a new section.) I have already given you many such examples. (Where verses that are in different section are connected. See I.E. on Gen. 1:9.) When Aaron returned and the plague was stayed, God spoke. (This is the meaning of verses 15 and 16.)
לאיתנו, to its original position. Shemot Rabbah 21,6 understands this expression as לתנאי הראשון, to its original condition or contract which was made between the waters and G'd at the time G'd said in Genesis 1,9 that the waters should gather to one place. Why does the Midrash describe this as the "first condition," when the first condition of the waters was its state of being divided, not possessing molecular adhesion. The directive that the waters should congregate i.e. adhere to each other was the "second condition!" Perhaps what is meant by our verse is that after the waters had returned to their original state they realised that Moses had not destroyed their cohesion but that he had now allowed them to again resume their previous cohesion. It is possible that although the waters knew about the agreement made at the time with G'd, they had not imagined that when the time came to honour this agreement that the result would be so radical i.e. that they would literally form walls of stone (frozen water). When things went back to normal the waters realised that what had transpired was only part of the original agreement, and that G'd had not added new conditions. We must try and understand this agreement in depth, seeing that according to the Midrash the waters first refused to part at Moses' request, claiming that inasmuch as they had been created before man they did not have to take orders from a human being. G'd had to incline His right hand together with the right hand of Moses (Isaiah 63,12 "who made His glorious arm march at the right hand of Moses, who divided the waters before them, etc."). Another problem with the verse is that we know that selected individuals did experience that the waters were split on their behalf; an example is the sainted Rabbi Pinchas ben Yair (Chulin 7). If G'd's contract with the waters at the time had been restricted to the sea splitting for the Jews at the time of the Exodus, by what power did Rabbi Pinchas ben Yair accomplish such a miracle?
A Midrashic approach (Mechilta): the word לאיתנו means the same as לתנאו, “to its (contractual) condition.” Genesis 1,9 where the Torah writes ותראה היבשה, “so that the dry land shall become visible,” hints at the same thing, i.e. the dry land shall become visible in the water. [It would appear that when the universe was described prior to the earth becoming visible as והארץ היתה תהו ובהו at the very beginning of Genesis, this was a temporary condition which was reversed on the third day. Ed.]
ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.
Solomon compared wisdom which is a spiritual delight to honey which is a physical delight. This is a method Solomon employs in most of his parables in the Book of Proverbs. His purpose is to teach man to relate his spirit, his intellect, to his nature. Seeing that man is made up of a physical part and a spiritual, disembodied part, the only way he can relate the one to the other is by the use of the parable. Comparisons between the physical and the spiritual have to be illustrated for man in order for him to comprehend their validity. We know that the phenomena in this terrestrial world are comprised of four distinct categories, beginning with the lowest, most primitive form and culminating in the most sophisticated creature. The most primitive category of physical phenomena are the ones called דומם, inert objects such as stones, etc. Such objects do not possess any degree of mobility. The next higher category are plants; they are rooted in the earth but grow both vertically and horizontally. Next in terms of sophistication are all living, mobile creatures; finally the most sophisticated physical phenomenon is man inasmuch as only he can communicate his thoughts and feelings by means of language. Man’s advantage over other mammals is not his physical mobility but his intelligence. You will find the report in the Torah of the progress of creation of the universe in Genesis describe the creation of the inert, followed by the creation of vegetation, followed by the report of the emergence of a variety of more and more sophisticated forms of life, and only at the very end does the Torah describe the creation of man, G’d’s crowning handiwork. Only of man does the Torah report that he reflected part of the Creator Himself, was created “in His image” (Genesis 1,25). The report of the phenomena in the terrestrial world coming into existence follows the opposite pattern of the report of the phenomena of a celestial (extra-terrestrial) nature. When reporting on the creation of physical phenomena the Torah begins with the lowest, i.e. the mass of dry land becoming visible on the third day (Genesis 1,9), it continues with the report of the creation of vegetable matter (Genesis 1,11), etc., etc., whereas when it comes to describing phenomena in the celestial spheres (or at least in the world of the planets, the galaxies, a world between earth and heaven), the Torah begins with the creation of “light,” followed by the creation of a רקיע, “a firmament,” etc. The luminaries sun and moon, which were placed in orbit on the fourth day are another example of celestial phenomena being created in a descending order of their sophistication or lack of physicality.
A Midrashic approach: The reason that the Torah writes the words משכן,המשכן here in succession is to teach us that the Sanctuary on earth has a parallel in the celestial regions. We mentioned previously that all this is based on Exodus 15,17 where the Torah spoke of “the place You made to dwell in, O Lord, the sanctuary, O Lord which Your hands established.” The word מכון which the Torah wrote to describe the place for G’d to dwell in, should be read as מכוון, “prepared for, intended for.” The concept here is that the Tabernacle, Sanctuary, was considered as equivalent in importance and value to the entire world G’d had created previously. There are a number of expressions which have been used in the construction of the Tabernacle which closely parallel expressions we are familiar with in connection with descriptions of the universe such as carpets, יריעות, to name one. When earth was created the Torah spoke about luminaries, מאורות being created. The Tabernacle contained as an essential part a מנורה, a lampstand intended to illuminate the Sanctuary. In connection with the creation of earth the Torah mentioned that the waters congregated in one area, i.e. יקוו המים אל מקום אחד, whereas part of the vessels required for the Tabernacle was a כיור, a basin in which water had been collected. The Tabernacle’s roof consisted of carpets, יריעות, forming sort of a tent-like cover, whereas the sky or heaven covering our terrestrial universe is described as something G’d “spread like a tent over the universe” (Psalms 104,2). The author continues quoting more such examples. The gist of the Midrash Tanchuma 2 on our portion is that there are too many parallel expressions in the creation of the universe and the manufacture of the Tabernacle for them to be accidental; the message must be that we are dealing here with a microcosm, i.e. a miniature “world.” It is therefore easier to perceive of the Presence of G’d feeling comfortable in such surroundings. Thus far the Midrash
נסך רביעית ההין יין לכבש האחד. As soon as the priest had bowed down in order to offer the libation, the deputy High Priest would wave the flag cloth to signal to the Levites to begin to chant their hymns. At the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the people assembled would bow down, and after each section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the olah, the burnt offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid, 7,3.) The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1, seeing that this psalm deals with aspects of the creation of the universe. It recalls that everything had been void and empty before that “day.” The psalm concludes with the words ויבא מלך הכבוד, to commemorate the directive: “let there be light.” The attribute כבוד also known as Shechinah, is a great light. On Mondays the Levites chanted psalm 48. In verse four of that psalm the separation between different levels of sanctity is alluded to. In the Holy Temple there were different levels of sanctity such as the עזרה, vestibule, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah describes the separation between the “upper” and “lower” waters. (Genesis 1,6). These various levels of sanctity are referred to in verse four of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor, etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible. (Genesis 1,9) This was an allusion for the judges to congregate when they would sit in judgment and to pronounce judgment for each individual supplicant. On that day the Torah also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality, which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day, i.e. psalm 94 which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and the moon were placed in orbit. The psalmist refers to people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81, which, amongst other matters, deals with the Exodus from Egypt. Pharaoh was compared to a sea monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21) ; On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendour. It was the day that man, the most accomplished of all the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even over nature, i.e. he was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on different days of the week.
For He hath founded it upon (the) seas, And established it upon (the) floods: – The earth He has established upon seas and floods for the sake of the creatures upon it; but this mountain He has not founded for all creatures, not even for all the sons of men, but for the clean of hand and pure of heart; and it is the seed of Jacob who seek the Lord, and were bidden to be clean of hand and pure of heart. And so they were often, as in the days of Joshua and in the days of the elders who outlived him, even as it says (Josh. 24:31), "and Israel served the Lord all the days of Joshua"; and so, in the days of the judges all the days of the judges; and in the days of Samuel it says (1 Sam. 7:2), "All the house of Israel was drawn together after the Lord"; and in the days of David and Solomon; and so in the days of the rest of the kings who were good. And there has not been one such as this among other people to serve the Name unitedly. Therefore he says that none shall ascend this holy hill of the Lord except the seekers after the Lord, and they are the house of Jacob. And in the Haggadic interpretation (Shoher Tob, with some verbal change): "the earth is the Lord's and its fulness – this is the land of Israel: for He hath founded it upon (the) seas and established it upon the floods (rivers), because it rests upon seven seas and four rivers, and these are the seven seas: the Great Sea, the Sea of Sibhkay, the Sea of Tiberias, the Salt Sea, the Sea of Chulta, the Sea of Chulitha, the Sea of Sheryithi, and the Sea of Hispamia; and these are the four rivers: the Jordan, the Yarmukh, the Keramyon, and the Pigah." And the interpretation of upon (the) seas and upon (the) floods is "next to" seas and rivers, as (in the text) (Num. 2:20), "and next to him (i.e. Ephraim), the tribe of Manasseh." And (it is said) that there is no habitable spot in the world (more than) eighteen days' (journey) distant from the sea, and this is for the provision of moisture for the creatures; and likewise the rivers are for the use (provision) of the creatures; and this is according to what is said (Is. 45:18), "He formed it to be inhabited" because He established it so that created beings might live in it. And the reason (for so doing) was because it had not been created so from the beginning, but rather (at first) to be entirely under water; for the waters encompassed it on every side as the air encompassed the waters on every side, and the fire encompasses the air on every side. And behold the earth was under the waters, in accordance with the nature He imposes on them; and He did not make it so at first, in order to demonstrate that all is in His hand and that He varies (their) natures at His pleasure. And God commanded that its first division should be uncovered, so that the creatures might live in it; and (so) He says (Gen. 1:9) "Let the waters under the heaven be gathered unto one place and let the dry land appear."
the sea wrinkled Like (above 7:5), “my skin wrinkled.” Many wrinkles were formed. (So, when He said (Gen. 1:9), “Let the waters...gather,” they were gathered from their straightness and were wrinkled into many wrinkles) until they gathered into one place, which was prepared for them.
they make a line Heb. קוו, an expression of an extended line. Another explanation: it is an expression of (Gen. 1:9) “Let the waters...gather (יקוו).”
From Your rebuke they fled When You said (Gen. 1:9): “Let the waters gather.” And from that voice they hastened away and gathered in the place that You founded for them.
205. “This is that which is written, etc.” This is [the meaning of] that which is stated: “Let the waters under the heavens be gathered together to one place” [Genesis 1:9]. This means: Let the levels under the heavens be gathered into one place, to be in wholeness for six extremities, as is appropriate. And yet, in that unification of “Hear O Israel,” one must connect fear to it, [which means] that one must protract the [letter] dalet in eḥad [“one”]. This is the reason that the dalet in eḥad is large, and this is [the meaning of] that which is stated: “And let the dry land appear” [Genesis 1:9] – that the dalet, which is “the dry land,” should appear and be connected to that unification.
THE HOPE [Heb. tikvat] OF MAN [Heb. enosh] IS THE WORM. Rambam: he should consider his end and his return to the worm. I found a similar approach in Rashi’s commentary to the verse “the only desire of the righteous is the good, and the hope of the wicked is wrath” (Proverbs 11:23): they are assured of and hoping for Gehinnom. This shows that once a person is sure that something will happen it can be said to be “his hope”. Maharal writes in Derech Chaim that the mishna does not say “for your hope is the worm” because no person hopes to be eaten by the worms. It says instead “for the hope of man is the worm”, i.e. that every person is destined to be eaten by the worms. (The “hope of man” refers not to any actual person’s hope but to the fate of every person insofar as he is human, per the use of “hope” Tosafot Yom Tov has established above. Saying “your hope” would imply a personal hope, which is not true.) He also writes that the alphanumeric value of “man” [Heb. enosh, אנוש] is the same as the alphanumeric value of the sum of two other synonyms for “man”, אדם and איש. It is because of the joining of earth, אדמה, and the essence, i.e. potential, of man, אישות, that a person is the flesh, בשר, which is eaten by worms. He did not concern himself over the difference of one between the two values (The value of אנוש is 357, and the value of אדם + איש is 356.) [because one alludes to the joining of earth and the essence of man]. Midrash Shmuel writes in the name of Chasid Ya’avetz that the mishna means “be lowly of spirit” before those who insult you, and do not answer them becase “the hope of [the] man” who insults you is the worm, and why should you care what he says? He then says that this is based on the words of the prophet Isaiah: “Do not fear the disparagement of man, and do not be broken by their insults; for like a garment, a moth will eat them, and like wool, a worm will eat them” (Isaiah 51:7-8). Midrash Shmuel also writes that “hope” here is to be understood literally, and explains the mishna as saying that the hope and desire of a person is that he receive a proper burial and not be buried like a donkey. I say that although everyone hopes to have a proper burial befitting a person, it cannot be said that his hope and desire is to be eaten by the worm. If he were to be buried and not eaten by any worms, that would be best. Not only that, we find the Sages mentioning people whom the worms did not touch (Bava Batra 17a) and, we find the story of R. Elazar bar Shimon in Bava Metzia 83b. (In this story, R. Elazar bar Shimon’s daughter stores his body in her attic. One day she sees a worm coming out of his ear. He appears to her in a dream and explains that he once heard someone insulting a Torah scholar and did not sufficiently protest; the worm is a punishment for this. The import of the story is that worms only eat bodies that were engaged in sin, and it is possible to hope to be sinless and therefore not subject to worms.) I say that what caused the commentators all this difficulty is their understanding of the word tikvah as coming from the root k.v.h, meaning “to hope”. But this is not so, and the root is in fact k.v, as in the verse “kav by kav” (Isaiah 28:10). The second tav in the word tikvat is not in place of a hey (If the word in our mishna is “hope” from the root k.v.h., “to hope”, then we understand tikvat as the word tikvah appearing in the construct state and we read tikvat enosh as “the hope of man”.) ; it is simply a suffix, of the kind that appears in the words tif’eret, tilboshet. (The roots of which are p.’.r. and l.b.sh., respectively—the tav at the end is a suffix added on to the root. Tosafot Yom Tov suggests that our word tikvat should be understood similarly, the tav being a suffix. ) We find this word in the verse “the line [Heb. tikvat] of scarlet cord” (Joshua 2:18). We understand the kav in Isaiah the same way—as a measuring cord, with the verse meaning that one receives measure for measure. We also explain the verse in Proverbs 11:23, tikvat enosh `evra, to mean that the wicked are judged by the measuring cord and condemned to the wrath and rage of G-d. And this is what our tanna means when he says tikvat enosh rimah: the measuring cord by which punishment will be dealt out to a person is the worm. [I later saw a passage in Bereshit Rabbah 5:1 on the verse yikavu hamayim, “let the waters be gathered” (Genesis 1:9): he shall make a measure for the water, as the verse says, “a kav [line] shall be stretched over Jerusalem.]
He is here comparing Noah to the first created man who was formed out of the earth; for in that manner also does he speak of him when he came forth out of the ark; since both then and now there took place a first beginning of the cultivation of the land, each being after a deluge. For also, at the time of the original creation of the world the earth was, as it were, a lake, being covered by an inundation of water, for the sacred historian could not tell us that God said, "Let the waters be gathered together into one body, and let the dry land appear," unless it had previously been inundated with waters which now returned into certain depths of the earth. Nor again is the expression a purposeless one, "He began to be a tiller of the earth," for in the second generation he was himself the beginning of men, and also of seed, and of the cultivation of the land, and of the life of all other things. This is the literal meaning of the words. But if we look to their inner sense, a distinction is made between being a cultivator of the earth and a tiller of it; as the murderer of his brother is represented as tilling the earth, but not as cultivating it. For by the earth our body is symbolically represented, which is by its nature earthly, and which the unjust and wicked man tills like a lazy hireling, but which the man endued with virtue cultivates like a skilful manager of plants and an agriculturist of good works appointed to superintend it. Because the workman of the body, the mind, as being carnal, procures carnal pleasures; but the cultivator of the earth is careful to produce useful fruits, those, namely, which are to be obtained by the study of continence, and modesty, and sound wisdom; and he prunes away all superfluous excesses and badhabits which spring up around, like the thin and misplaced branches of trees.
Rabban Shimon ben Gamliel would say: In the future, all the nations and all the kingdoms will gather together in Jerusalem, as it says (Jeremiah 3:17), “And all the nations will assemble there in the name of the Eternal,” and it says (Genesis 1:9), “Let the waters be assembled.” Just as [there the assembly of] all the waters in Creation were in one place, so too, the assembly here is a gathering of all the nations and kingdoms into Jerusalem, as it says, “And all the nations will assemble there.”
HALAKHAH: (This is repeated (mostly by the corrector) from Ta`aniot 4:3, Notes 141–148.) Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments [But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Protos objected before Rebbi Jonah, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day.] Rebbi Eleazar from Merom asked, was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses. Should there not be 23? Three for ten, three for ten, and one three (He reads the statement of Rav Huna to mean that any time three people read in the Torah they together must read 10 verses. Then on a Sabbath, when 3+3+1 readers are called, they must read a minimum of 23 verses. Corresponding to this the reader from Prophets should have to read 23 verses. The fact that he has to read only 21 shows that we have to read Rav Huna’s remark as referring only to the weekday and Sabbath afternoon readings.) .
HALAKHAH: (This Halakhah is repeated in Megillah 4:2.) Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses (Each one may not read less than three verses but one has to read at least 4. Babli Megillah21b.) . Ḥizqiah said, corresponding to the Ten Commandments (Babli Megillah 21b, as one of two explanations.) . But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed (In Babli Megillah 22a, disagreement of Rav and Samuel.) . One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse (He splits it off from v. 5 and reads it as separate sentence. In contrast to the Babli which prescribes only one sentence to be repeated, the Yerushalmi has the three readers reading a total of 10 verses as required by Rav Ḥuna.) . But did we not state, “on Monday, there shall be a spread and the waters shall come together”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split (Since “it was evening, it was morning, the third day” already is a separate verse.) . Rebbi Philippos ben Perita objected before Rebbi Ze`ira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day (The reading for Purim, for which three readers are called on a weekday, is Ex.17:8–16. The reading is not connected to the text before or after, it cannot be augmented. Since there are 9 verses and the Mishnaic requirement can be satisfied without problems, there is no need to change anything to satisfy the additional Amoraic rule. Tosaphot Megillah 21b s.v. אין.) . Rebbi Eleazar from Merom asked before Rebbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses (Babli Megillah 23a. The question would be that since we require that one reader at least read 4 verses, should there not be at least 22 verses? The question needs no answer since there is no reading from Prophets on weekdays; the number 21 refers to the seven people called to read on a Sabbath; cf. Megillah 4:2 Note 74.) ?
It was stated (Babli 27b.) : The people of the watch (Meaning the bystanders who do not work in this week.) are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water (Gen. 1:6.) . On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate (Gen. 1:9.) . On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights (Gen. 1:14.) . “Curses” is written (Reading מְאֹרוֹת as מְאֵרוֹת.) . On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers (Gen. 1:20.) . They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously (Babli 8b.) , from the following: we rose and asked of our God for this (Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote.) .” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret (Dan. 2:18.) . For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.
Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3).
They fled at Your blast, rushed away at the sound of Your thunder,
He heaps up the ocean waters like a mound, stores the deep in vaults.
Elohim said, Let the waters beneath the heavens be gathered into one place, and let the dryness be seen. It was so.
Allah willed that the waters should be gathered together from beneath the heavens into one location, and that the dry land should appear; and then it was so.
And the Lord said, Let the lower waters which remain under the heavens be gathered together into one place, and the earth be dried, that the land may be visible. And it was so.
| וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃ | 10 P | God called the dry land Earth and called the gathering of waters Seas. And God saw that this was good. |
These are the words of one who demands this for the glory of the Torah, this day, the third, twice blessed with “it is good,” (Genesis 1:10, 12.) of the weekly portion Tavo, in the year פדותינו (556). (I.e., 5556; it is customary to omit the millennial.)
He called seas: A gathering [of water] is called a sea, and many gatherings are called seas. This is the simple explanation of the thing. And the exegetical understanding [drasha] is known.
[SEAS.] Scripture employs the term seas (yammim) because there is no one name for the sea that surrounds all of the earth. (Ibn Ezra, in line with other medievalists, believed that there is one sea covering most of the earth. Thus he was faced with the problem of why Scripture doesn’t say God called the gathering of the waters “sea.” His guess was that the sea had different names in different places. Hence Scripture refers to it as seas. For an alternate interpretation see Filwarg.)
And God called the dry land earth: And it is the one mentioned in the first verse, "In the beginning, etc." And its stating the word, "called" can be explained in two ways: either it is an expression of calling a name or it is an expression of yelling; He yelled at it that it should no longer spread out, as they, of blessed memory, said (Chagigah 12a), "He said to his world, 'enough!'" And when it listened and no longer spread out, He called it earth, as they, of blessed memory, stated (Bereishit Rabbah 5:8), as a result of being reconciled (nitratsit), it was called earth (erets).
And its stating, "He called seas," this is not the depths, which is spoken of in verse 2, since 'the depths' is said about the waters more generally; and the water under the earth as well as the gathered waters were all in the aspect of depths, [during the time] before the earth appeared, since they were all equally mixed with the waters that today are below the earth.
And its stating, "and God saw that it was good," refers also to the gathering of waters, since with it is there life and existence in the world; since the rains in the world are from it, as they, of blessed memory, say (Taanit 9b).
ולמקוה המים קרא ימים. “And the gathering of waters He called ‘oceans.’” The term “oceans” does not apply to the actual waters but to the hollow of the globe within which they are situated. This is why Onkelos translates these words as ולבית כנשות מיא.,meaning the dug out part. which holds the waters in one place and prevents it from overflowing. Isaiah 11,9 which reads: “and the waters cover the sea,” proves that this is the true meaning of “oceans.” Genesis 1,22 describing the habitat of the fish also supports this view. The Trah writes: ומלא את המים בימים, “and they shall fill the waters in the oceans.” A further proof of the correctness of this interpretation is found in Kings II 16,17 ואת הים מעל הבקר הנחשת אשר תחתיה הוריד ,”and the tank he (King Achaz) lowered from the (bronze) oxen which were below it.” The fact that the word for ocean in our verse is inythe plural proves that it refers to the depressions in the globe that the waters are in, else the fact that the surface of the waters are contiguous would require that the Torah write the word ים, “ocean” in the singular. The Talmud in Baba Batra 74 states that there are seven oceans.
ויקרא, up until now this mass of dry land had not qualified for a name, seeing that it had not been visible to the naked eye. The same applies to the waters, which, though they had existed since the first day, had only now been called ימים, oceans. They had previously only been known as תהום, a murky mass of liquid containing some opaque solid particles. The second verse in which we read of these definitions had been written by Moses, had not been said by G’d. What Moses had meant is that at that time there existed something, which in his time was referred to as תהום. Alternately, we could say that the word תהם is derived from the word תהו. This would be an appropriate description, seeing that in the deep waters there is so much confusion and so little light that everything appears as utter confusion, and none of the creatures in that environment can derive pleasure or satisfaction from their existence. There are such locations in the middle of the ocean where the waters are exceedingly deep and far removed from any of the continents of the earth known as dry land by the Torah. Certain of the scientists have already offered proof that earth, i.e. our lower universe, is a sphere seeing that earth itself exists as part of a much greater sphere, the universe. [remember that in Kimchi’s time before Copernicus, the earth was considered the center of the universe or the galaxy, not the sun, as proven by Copernicus in 1543. Ed.] According to the theory proposed by Kimchi or the scientists of his time, one configuration cannot maintain its individuality if it is within another configuration which is different. [If I understand him correctly, he reasons that the earth being spherical is determined by its position within the larger universe surrounded by orbiting planets, which would collide if earth were not dead center, and equidistant on all sides from all the planets orbiting around it. Ed.] ; In fact, the very place described by scientists as תהום is an area in which ships cannot navigate, nor fish survive. The word תהום is a figure of speech, borrowed from descriptions of places containing deep waters. The name ים, ocean, on the other hand, is a term describing the location of the water, a word which is not a derivative of any other root or noun. It is not an adjective describing the condition of the water. It is not comparable to the name יבשת, which is called thus because it reflects the fact that it consists of material which is dry. It is a noun in its own right. The noun ארץ, on the other hand, is also not derived from an adjective, but a definition in its own right. The word תהום, though a noun, merely describes a large quantity of water, as distinct from the word ים, which may apply even to a very shallow expanse of water, including areas very close to a sandy beach.
Concerning the use of the plural mode to describe such waters, i.e. ימים, the scholar Rabbi Yitzchok Israeli writes that it includes two parts of the oceans. It includes what was known as the “great ocean,” the one which spans the better part of the sphere called earth, as well as the southern sea known as “sarndif.”
The reason why the Torah does not report that G’d separated the oceans and the dry land from one another is because no absolute separation exists between these phenomena such as the absolute separation between light and darkness. The phenomenon of the tides illustrates this, i.e. the borders of the oceans and the land mass are not constant but vary during the course of the day [due to the influence of the moon’s gravitational pull. Ed.] In Bereshit Rabbah 5,8 Rabbi Yoseph bar Chalafta attributes the plural mode in the name ימים to the fact that the taste of fish caught in different oceans is different from one another, suggesting that the habitat in which one category of fish lived is materially different from one another although both are water.
AND G-D CALLED THE DRY LAND EARTH. The verse states that the proper name for it would be yabashah (dry land) for as the waters are separated from the sand it becomes dry. However, He called it eretz (earth) as the name which included the four elements created on the first day. The reason for this is that they were all created for the sake of the earth in order that there be a habitation for man, since among the lower creatures no one but man recognizes his Creator. (This is a major principle in Ramban’s thought, that the purpose of all existence is that man acknowledge his Creator. “We have no other reason for the Creation.” (See end of Seder Bo in the Book of Exodus).) And the gathering together of the waters He called ‘yamim’ (seas). It is as if [the word yamim, (seas) combines the two words] yam and mayim (a sea of waters), for the bottom of the ocean is called yam, as it is written, As the waters cover the sea, (Isaiah 11:9.) and likewise, And he took down the sea from off the brazen oxen. (II Kings 16:17.) It is called “sea” because there was a large gathering of water in it.
AND G-D SAW THAT IT WAS GOOD. This means that their continued existence was by His Will, and the purport is that when He clothed them with this form He desired them to be so and their existence was thus established as I have explained. (In Verse 4.) This conforms to what our Rabbis have said: (Bereshith Rabbah 4:8.) “Why is it not stated in reference to the work of the second day that it was good? Because the work associated with the waters was not completed until the third day. Therefore on the third day, [the words ki tov — that it was good] are repeated, once in reference to the completion of the work associated with the waters, and once in reference to [the completion of the other work of] that day.”
ליבשה ארץ, as I explained earlier, the “yabashah” is none other than the earth mentioned in verse 1 as הארץ, as well as in many other places.
קרא ימים CALLED HE SEAS — But does it not form one great sea? But it speaks of seas because the taste of fish which comes up from the sea at Acco is not the same as the taste of fish which comes up from the sea at Aspamia (Genesis Rabbah 5:8).
ויקרא, Gott gab dem aus den Fluten hervorragenden festen Erdkörper die Bestimmung: ארץ, die eigentliche Erde zu sein, in welcher, durch welche und auf welcher das die Erde charakterisierende Individualitäten-Dasein seine eigentliche Gestalt und Verwirklichung findet. Das Wasser, das Flüssige, ist nur die vorbereitende Bedingung dazu. ולמקוה המים קרא ימים der Sammlung der Wasser aber rief er zu: Bette! Bleibet nicht Eine Sammlung von Wassern, sondern brechet in den Kontinent ein und sammelt euch in verschiedenen Betten zu gesonderten, den Kontinent teilenden Meeren. Diese Scheidung des Kontinents durch den überall eindringenden Ozean in gesonderte Erdteile, eine Scheidung, die dann durch weitere Sonderung vermittelst der Ströme und Flüsse eine noch weitere Zerfällung bewirkte, hat der Individualitätenbestimmung der Erde ein noch größeres Gebiet der Mannigfaltigkeit gegeben und ist die Grundlage aller Völkerentwicklung geworden. So singt das תהלים-Lied: "Gottes ist die Erde und was sie füllt, so auch die Menschenwelt und was sie bewohnt; denn Er hat an Meere sie gegründet und stellt noch fort und fort an Strömen sie fest." — (Ps. 24.2.)
וירא א׳ כי טוב Gott sah ein, daß diese Sonderung gut, d. h. seinem Zwecke mit der Erdwelt entsprechend sei, darum lässt Er sie fortbestehen und darum besteht sie fort. Beim vorhergehenden Werke fehlt das כי טוב, weil erst mit diesem die Wassersonderung ihre Vollendung erhielt. Bis dahin war es eine Trennung, ein מהלקת ohne Zweck. Allein ein מהלקת mit Zweck, damit das טוב, das Gute gefördert werde, ist nicht nur einmal כי טוב, sondern, wenn sogar noch ein מהלקת hinzu kommt, gar — wie hier am dritten Tage — zweimal כי טוב, weil hier der Zweck des Guten hervortritt, das ohne jene Gegensätze gar nicht Leben gewonnen hätte. Dieses וירא א׳ כי טוב schließt somit die erste Scheidung der unteren und oberen Wasser mit ein. Daß dieser große Kreislauf und Austausch, wie wir ihn jetzt bewundernd erblicken, urkräftig noch heute sich vollzieht, daß der Ozean die Erde umkreist, alles Wasser zum Meere stürtzt, aus dem Ozean zu Wolken steigt und wieder niederstürzend, nachdem es die Erde getränkt, in Quellen, Bächen, Flüssen und Strömen wieder dem Meere zueilt, um den Kreislauf aufs neue zu beginnen, und ebenso Meer und Land in beständigem Austausch begriffen sind: Alles dies ist nicht nur also, weil Gott es einmal geschaffen, sondern weil er, nachdem Er es geschaffen, noch fort und fort es Seinem Zwecke entsprechend findet. —
ויקרא אלוקים ליבשה ארץ, G’d assigned a name which is applicable to the whole also to parts of it. The reason is that the particular part of the “earth” described previously as merely יבשה, is in reality the most important and productive part of the “earth.” (based on Moreh Nevuchim) Isaiah 45,18 already referred to this when he said of earth that לשבת יצרה, “G’d formed it in order that it be populated,” i.e. subterranean earth is of secondary importance, seeing one cannot cultivate it and make it one’s habitat.
"and G-d saw that it was good" - He wanted it thus because of the goal which is: the intended Goodness
And He called: See above, verse 5. And it states that God called the dry land and the sea with a name, to say that He is the one that [keeps] the waters of the seas in the seas that they should not go out and flood the land; and when He wants, He sends them [out] and they overturn the land and destroy great countries to the point that what was dry land yesterday will become sea today, without man having any control over this.
Yamim (seas): It is one sea that includes all the seas (as I wrote above about the word, Elohim), since they are all united (connected) one with the other.
And God saw that it was good: The intention is that His desire was completed and it was what He wanted it to be. And above on the second day, it doesn't say, "it was good," because the work of the water was not completed (Rashi). Since the desire of God was not completed [on the second day] with the separation of the higher waters from the lower ones, as the main [point] of the creation of the firmament was for the need of bringing down water for the growth of the plants; and behold, until the waters were gathered and the dry land did not appear, there was no place for all this, since the earth was still "chaos and void" - covered by water on all sides and not fitting for habitation. However, when the waters gathered to one place and the dry land appeared, then the work of the water was finished, since there was [now] a place for the falling of the rain onto the face of the dry land, to make it propagate and to make it grow vegetation. And if you will [ask]: if so, why was it not stated that the waters should gather on the second day together with "let there be a firmament;" [the answer is] that the order would not have been proper and elegant if He was involved on one day with [both] the heavens and the earth. And just the opposite, behold the matter comes out very nicely: that on the second day, He created the firmament and on the third day, He arranged the earth that it should grow vegetation; and in order for that to be, He needed first to gather the waters to one place, so that the planet could appear.
"He called seas"d. Is there not but one sea? I.e., all other seas flow from the Ocean, as it says (Koheles 1:7): “All the rivers flow into the sea...”
At Spain. For in Spain, the fish are better.
God called the dry land earth. It should not be inferred from these verses that the dry land already existed as a distinct entity, albeit under water. Rather, it seems more likely that just as the light burst forth from within the darkness, so too the dry land was initially incorporated within the water, as it were. Only on the third day did the land dry, consolidate, and become a separate entity that would now be called earth. And the gathering of the waters He called seas. The place in which the waters gathered would become a distinct entity. This includes not only actual seas, but also discrete bodies of water, such as lakes of any size. Even the basin in the Temple, which King Solomon fashioned so the priests could wash their hands and feet, is known as a sea. From this point forward, the earth and the sea would be the two largest entities in the world. And God saw that it was good. Unlike the mystifying creation of the first day, or the traumatic separation of the second, the creations of the third day were already the beginnings of the fully formed universe. The earth and the seas were given their own space and unique characteristics that would enable the flourishing of those creatures that would inhabit each of them respectively. The existence of the earth and the seas was possible only because they had been separated from each other. This combination of dry land and water, and their subsequent division, was seen by God as good.
ויקרא אלוקים ליבשה ארץ. “G’d named the dry land ארץ. The name יבשה is appropriate, seeing that as soon as the water is removed from the dust, [one of the four basic raw materials. Ed.] that is left behind becomes dry.
ולמקוה המים קרא ימים, “He named the collection of waters ימים.” The reason why the waters were now described as ימים, oceans, is because the ground at the bottom of the ocean is called ים, as we know from Isaiah 11,9 כמים לים מכסים, “as the waters which cover the ocean.”
וירא אלוקים כי טוב, “G’d ‘saw’ that it was good.” A reference to the permanence of the waters covering the bottom of the ocean, a change from the previous condition. [The new condition needed approval by G’d, seeing that nature had carried out His command, as opposed to G’d having done it Himself, as on the second day. (verse 7). Ed.]
In this figurative sense the verb is to be understood, when applied to God e.g., “I saw (raïti) the Lord” (1 Kings 22:19); “And the Lord appeared (va-yera) unto him (Gen. 18:1); “And God saw (va-yar) that it was good” (Gen. 1:10) “I beseech thee, show me (hareni) thy glory” (Exod. 33:18); “And they saw (va-yirü) the God of Israel” (Exod. 24:10). All these instances refer to intellectual perception, and by no means to perception with the eye as in its literal meaning: for, on the one hand, the eye can only perceive a corporeal object, and in connection with it certain accidents, as colour, shape, etc.: and, on the other hand, God does not perceive by means of a corporeal organ, as will be explained.
The Universe has not been created out of an element that preceded it in time, since time itself formed part of the Creation. For this reason Scripture employs the term “bereshit” (in a principle), in which the beth is a preposition denoting “in.” The true explanation of the first verse of Genesis is as follows: “In [creating] a principle God created the beings above and the things below.” This explanation is in accordance with the theory of the Creation.
Let me further awaken you to the explanation of this mystery, as follows: I have already informed you that the Essential Root of the Indwelling Presence of HaShem-יהו״ה, the Ikar Shechinah, is in the earth. The verse by which to remember this is, (Isaiah 66:1) “the earth is My footrest.” Thus, when the Indwelling Presence of HaShem-יהו״ה (Shechinah) receives beneficence from the blessings that are above, it is called (Genesis 1:10) The gathering of the waters-Mikveh HaMayim -מקוה המים. In contrast, when it does not receive blessings, it is called, Dry land-Yabashah-יבשה. (Genesis 1:9) The verse by which to remember this is, (Genesis 1:10) “God called the dry land-Yabashah-יבשה earth-ארץ and the gathering of waters-Mikveh HaMayim-מקוה המים He called, Seas-ימים.’” Thus, when this quality is dry-Yeveishah-יבשה and lacking, the Jewish people are in a state of hunger and thirst, naked and lacking everything, and they are shed (Neshurim-נשורים) of it. For, the Jewish people are like the leaves, whereas this quality is like the body of the tree.
Know that outside the partition of the Divine Sefirot are plagues that are called bad-Ra-רע, which surround the Sefirot from the outside and sometimes cling to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and descend to the world. This is why the verse states, “But bad came down from before HaShem-יהו"ה,” rather than “from HaShem-יהו"ה.” In the same manner, in the account of the act of creation it states, (Genesis 1:10) “And God saw that it was good.” However, at the end of the act of creation it states, (Genesis 1:31) “and behold, it was very good.” In Bereshit Rabbah our sages said that, “it was good” refers to the good inclination-Yetzer Tov-יצר טוב, whereas “very good” refers to death. This is because if something comes from HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק, then even death is called life and good. This is the meaning of what our sages, of blessed memory stated, (Talmud Bavli, Brachot 18a) “Even in their death, the righteous-Tzaddikim-צדיקים are considered to be alive.” About this Torah states, (Genesis 2:9) “And the Tree of the Knowledge of good and evil.” That is, when HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, which is called the Tree of Knowledge-Eitz HaDa’at-עץ הדעת, draws from the quality of Good-Tov-טוב, all its actions are called good. That is, all life and all death that come to the worlds are good.
Know and understand that when HaShem-יהו"ה came to create the creatures through His quality of Lordship-Adona”y-אדנ"י, which is sometimes called God-Eloh”im-אלהי"ם, He looked into His quality of Goodness-Tov-טוב for counsel to create all creatures and form all forms, as it states in the account of creation. (Genesis 1:10) That is, God-Elohi”m-אלהי"ם took counsel from His quality of Goodness-Tov-טוב and created the world. This is the essential truth, for if not for the quality of His Goodness-Tov-טוב, His quality of Lordship-Adona”y-אדנ"י, which was called God-Eloh”im-אלהי"ם in the act of creation, would be incapable of sustaining the creatures and fulfilling their needs. Since all His acts of creation were sealed with this quality called Good-Tov-טוב, the verse therefore states, (Genesis 1:31) “And God-Eloh”im-אלהי"ם saw everything that He had done and behold, it was very good-Tov-טוב.”
11. “And God-Elohi”m-אלהי״ם called the dry land.” (Genesis 1:10)
12. “And God-Elohi”m-אלהי״ם saw that it was good.” (Genesis 1:10)
It is this that is written: (Gen. 1:10) And ELQYM called the dry land earth’, to make vegetation and fruits, which are the Holy Land of Israel below. It is this that is written: (Gen. 1:11) And ELQYM said: let the earth sprout vegetation...
And therefore, of this seed, which is the holy drop, it is stated:... and it vomited Jonah onto dry land, (Jon. 2:11) which is the ‘female’. And from that which was ‘dry land’ – Hei (ה) – is called ‘earth’ (eretz) , to produce seeds and fruits. It is this that is written: (Gen. 1:10) And ELQYM called the dry land ‘earth’...
Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father. “Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26). The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish. Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon. “One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them (Solomon and the Messianic king.) ruled over seventy nations, which exist from one end of the world to the other end. From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden. (A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way.) A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land. “Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot] (The word menahot can also refer to meal offerings, which typically consist of high quality flour.) to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world. Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense. “One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father. “And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings. (Targum Onkelos on the verse. Shelamim) , because they were full-fledged righteous men, (Shelamim is expounded as though it is written shelemim, complete.) and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it. “Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”
“God called the dry land Earth, and the gathering of the waters He called Seas, and God saw that it was good” (Genesis 1:10). “God called the dry land Earth [eretz].” Why was it called eretz? It is because it hastened [ratzeta] to perform the will of its Maker. (By beginning to expand.) Rabbi Natan in the name of Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak said: “I am God Almighty [shadai]” (Genesis 17:1) – I am the One who [she] said to the heavens and the earth: Enough [dai]. Had it not been so, they would have continually stretched out until now. “And the gathering of the waters He called Seas” – Rabbi Yosei ben Rabbi Ḥalafta said: Is it not only one sea? (“The gathering of waters” is in the singular, indicating that the verse is referring to one body of water.) Why does the verse state “Seas”? However, the taste of a fish that comes up in Akko is not similar to one that comes up in Sidon or one that comes up in Spain. (Even in a single body of water (the Mediterranean), there are several distinct sections. )
(Exod. 37:1:) THEN BEZALEL MADE THE ARK. This text is related (to Ps. 119:130): THE OPENING OF YOUR WORDS ENLIGHTEN; IT GIVES UNDERSTANDING TO THE SIMPLE. R. Simeon [ben Jehozadak] asked R. Samuel bar {Nehemiah} [Nahman]: < Since > you are a master of Haggadah, tell me: How did the Holy One create the world? (Tanh., Exod. 10:6; Gen. R. 3:4; Exod. R. 50:1; Lev. R. 31:7; M. Pss. 104:4.) He said to him: When the Holy One wanted to create the world, he wrapped himself in light and created his world, as stated (in Ps. 104:2): WHO PUTS ON LIGHT LIKE A GARMENT. (See above, Tanh. (Buber), Gen. 1:10.) After that (in the same vs.): WHO SPREADS OUT THE HEAVENS LIKE A SHEET. Therefore (in Ps. 119:130): THE OPENING OF YOUR WORDS ENLIGHTEN…. R. Judah said: To what is the matter comparable? To a king {who had} [who wanted to build himself] a palace, (Lat.: palatium; Gk.: palation.) but that place was {one of} darkness. (Cf. Gen. R.3:1.) What did he do? He lit the lamps, and afterwards he built a palace. So when the Holy One built the world, it was all darkness. What did he do? He wrapped himself in light and created it. Ergo (in Exod. 119:130): THE OPENING (PTH) OF YOUR WORDS ENLIGHTEN…. From the Holy One the righteous have learned that they should begin in light. When the Holy One said to him (i.e., to Moses in Exod. 25:8): AND LET THEM MAKE ME A SANCTUARY, Moses told Bezalel to make a Tabernacle. With what did he first begin (PTH)? The work on the Ark. (Exod. 37:1:) THEN BEZALEL MADE THE ARK.
Another thing the rivers of God lifted up. Rabbi Berechiah said in the name of Ben Azai that the waters were rising and reaching up to the throne of glory, as it is said, "And the spirit of God was hovering over the face of the waters" (Genesis 1:2). And it also says, "As an eagle awakens its nest, hovering over its young" (Deuteronomy 32:11). And when the bee emerges from the mouth of the Almighty (Genesis 9:10), the waters would gather together. Mountains and hills rose up from the ends of the earth and spread throughout the land, creating valleys upon valleys in the midst of the earth, and the waters would roll and gather into the valleys, as it is said, "And he called the gathering of the waters 'Seas'" (Genesis 1:10). Immediately, the waters swelled and covered the land, until God rebuked them and pressed them beneath His feet, forming a border for the sea as a man makes a fence around his vineyard. And when the waters rose and saw the sand before them, they receded, as it is said, "Fear not, O Jacob My servant," says the Lord, "for I am with you; for I will make a complete end of all the nations where I have driven you, but I will not make a complete end of you. I will rightly correct you, for I will not leave you wholly unpunished" (Jeremiah 46:28). And before the waters were gathered together, the deeps were created. These are the depths that are beneath the earth, and the earth above them is split like a crack in a vessel, gazing into the heart of the sea. Thus, the earth is anchored upon the waters, as it is said, "Who laid the foundations of the earth, that it should not be removed forever" (Psalm 104:5). And where did those waters go? Rabbi Berechiah said in the name of Rabbi Yudan and Rabbi Yehudah, the son of Rabbi Shalom: "What is this thing like? It is like two bowls, one full and one empty. But if they were both full, what could they do? When they are full, they pour into the channel, and when the wind passes through them, they turn to one place. So the whole world was filled with water. What did the Holy One, blessed be He, do? He restrained them, and they dried up, as it is said, 'He holds back the waters, and they dry up; also, he sends them out, and they overturn the earth' (Job 12:15). And it also says, 'He walks on the high places of the sea' (Job 9:8), "He holds back the waters, and they dry up." And it also says (Micah 1:3), "He treads upon the high places of the sea." And it says (Psalm 33:7), "He gathers the waters of the sea together as a heap." And where did they go? Rabbi Levi said, "These whisper to these, 'Where are we going?' And they say, 'The way of the sea, the way of the sea, to make war with that country, to make war with that country.'" Rabbi Huna drew out a tongue of fire to each side. Rabbi Joshua ben Karcha said, "We have received that the voice of the Holy One, blessed be He, was roaring before them, as it is said (Psalm 29:3), 'The voice of the Lord is upon the waters.' The rivers raise their voice."
THE GATHERING OF THE WATERS ON the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of the Almighty was uttered, "Let the waters be gathered together" (Gen. 1:9), the mountains and hills arose from the ends of the earth and they were scattered over the surface of all the earth, and valleys were formed over the inner parts of the earth; and the waters were rolled together and gathered into the valleys, as it is said, "And the gathering together of the waters he called seas" (Gen. 1:10). Forthwith the waters became proud and they arose to cover the earth as at first, when the Holy One, blessed be He, rebuked them || and subdued them, and placed them beneath the soles of His feet, and measured them with the hollow of His hand that they should neither decrease nor increase. He made the sand as the boundary of the sea, just like a man who makes a fence for his vineyard. When they rise and see the sand before them they return to their former place, as it is said, "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea?" (Jer. 5:22).
2) "All that have fins and scales in the waters, in the seas, and in the rivers — those may you eat': "in the seas (yamim)": This is the Great Sea (the Mediterranean), as it is written (Bereshith 1:10): "And the (great) ingathering of the waters, He called yamim." "and in the nechalim": These are the rivers, as it is written (Bereshith 2:10): "And a river went out of Eden to water the garden." This tells me only of oceans and rivers, that flow (both) in the dry season and in the rainy season. Whence do I derive for inclusion other waters, and other rivers, that flow in the rainy season but not in the dry season, until you include water in holes? From (the repetition of) "in the waters" (Bereshith 11:8, Bereshith 11:9).
R. Yossi Hameshulam says: Whence is it derived that just as it (Eretz Yisrael) imparts flavors to the land, so it imparts flavors to the sea (i.e., the Mediterranean)? From (Bereshith 11:10) "and the gathering of the waters He called "'seas.'" Now the sea is one, viz. (Ibid. 9) "Let the waters under the heavens be gathered into one place." How, then, is "and the gathering of the waters He called 'seas'" to be understood? (It is to be understood as meaning) that the flavor of a fish brought up from Acco is not like that of one brought up from Tzor, and that the flavor of a fish brought up from Tzor is not like that of one brought up from Spain.
Or, because Eretz Yisrael is surrounded with mountains, I might think that what is revealed (i.e., exposed) drinks (rain), and that what is concealed does not; it is, therefore, written (Devarim 11:11) "From the rain of the heavens you will drink water" — both the revealed and the concealed. And thus is it written (Job 37:11) "Af-Bri (the plenipotentiary of rain) will load the cloud. He (Af-Bri) will scatter the cloud of His rain, and he around (the mountain) (will guide it) with his stratagems." So that clouds surround it and water it from every side.
All seas are equivalent to a mikveh, for it is said, "And the gathering (ulemikveh) of the waters He called the seas" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a mikveh, for it says "seas" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters.
Flowing water is considered like a spring and dripping water is considered like a mikveh. Rabbi Zadok testified that if flowing water exceeded dripping water [with which it was mixed] it was valid [as flowing water]. If dripping water became flowing water, its flow may be blocked by a stick or by a reed or even by a zav or a zavah, and then one may go down and immerse oneself in it, the words of Rabbi Judah. Rabbi Yose says: one may not stop the flow of water with anything which is liable to uncleanness.
All garments can contract the uncleanness of negaim except those of non-Jews. One who buys garments [with signs of negaim] from non-Jews they must be inspected as if the signs had then first appeared. The hides [of animals] of the sea do not contract the uncleanness of negaim. If one joined to them anything which grows on land, even if it is only a thread or a cord, as long as it is something that is susceptible to uncleanness, they also become susceptible to uncleanness.
All seas are equivalent to a ritual bath (mikveh), for it is said, "And the gathering (ulemikveh) of the waters He called the seas" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a ritual bath, for it says "seas" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters.
הים הגדול כמקוה – The Bible did not call a place a “Mikveh” other than the Great Sea (i.e., the Mediterranean Sea), for it is what Scripture refers to in the account of Creation (Genesis 1:10), for there all the waters of Creation were gathered.
מפני שהיא מן התורה – the obligation of immersion in a Mikveh of water (see Genesis 1:10). It is from the Torah.
"as it says (Proverbs 4:2) 'For a good lesson'": All of the acts of creation - about which it is stated, "And God saw that it was good" - were only created for the sake of the Torah, which is called a lesson, as you say (Deuteronomy 32:2), "My lesson drops like the rain."
All seas are equivalent to a mikveh, for it is said, "And the gathering ( of the waters He called the seas" (Genesis 1:10), the words of Rabbi Meir. According to Rabbi Meir the seas are considered to be like a mikveh and not like a flowing spring, which can be used for the red cow, for zavim (those with unusual genital discharge) and for metzoraim (those with scale disease), all of whom require "living waters." In contrast to the rules governing a spring, for a mikveh to purify the water must be gathered into one place and it cannot be running. The seas are treated like a mikveh and therefore its waters purify only when they are gathered in one place. Rabbi Meir learns this from a midrash on the word "gathering" which is in Hebrew, mikveh. Genesis calls the seas a mikveh and therefore they are subject to the same rules as a mikveh and not to the rules of a live spring.
All seas are equivalent to a ritual bath (, for it is said, "And the gathering ( of the waters He called the seas" (Genesis 1:10), the words of Rabbi Meir. According to Rabbi Meir the seas are considered to be like a mikveh and not like a flowing spring, which can be used for the red cow, for zavim (those with unusual genital discharge) and for metzoraim (those with scale disease), all of whom require "living waters." In contrast to the rules governing a spring, for a mikveh to purify the water must be gathered into one place and it cannot be running. The seas are treated like a mikveh and therefore its waters purify only when they are gathered in one place. Rabbi Meir learns this from a midrash on the word "gathering" which is in Hebrew, mikveh. Genesis calls the seas a mikveh and therefore they are subject to the same rules as a mikveh and not to the rules of a live spring.
Felle von Wassertieren. Mit ים ist hier nicht nur das Meer gemeint, sondern jedes Wasser, im Gegensatz zum Trockenen, wie Gen. 1,10.
The word ארץ here is a generic term applying to each of these four components our terrestrial earth is made of, collectively as well as separately, such as in Genesis 1,10 ויקרא אלקים ליבשה ארץ. In view of this [ארץ without the letters וה in front, Ed.], the word והארץ refers to Earth, i.e. all its four elements combined. The words תהו ובהו on the other hand, refer to the element alone. The Torah tells us that at that stage this element could not be defined as it could not be isolated. You should know that the number of planets is 955, corresponding to numerical value of the word השמים. [The final letter ם is considered as equivalent to 600. Ed.] You will find this idea in a book called מעשה מרכבה, where we are told that at the time G'd descends from the celestial regions, i.e. from 955 רקיעים, heavens, and He seats Himself on the throne commensurate with His glory, all these heavens as well as the gateways to the regions called ערבות, recite the verse שאו שערים ראשיכם, "lift up you gates your heads, etc." (Psalms 24,9). We also find in Derech Eretz Rabbah, that "G'd is the solitary Ruler in the celestial regions, His name is One, and He resides in 390 heavens [the numerical equivalent of the word שמים, Rabbi Chavell.]. Each one of these "heavens" has been stamped with His name, a name which has been alluded to in the Torah (Deut. 32,1) האזינו ה-שמים, "hearken the Heavens." When I shall explain that verse in due course, I will quote that Midrash in detail. At any rate, it is impossible to reduce this number of heavens. According to our sages in the Talmud (Kabbalists), there are only seven heavens and they are enumerated in Chagigah 12. We quote: "Rav Yehudah said that there are two kinds of heaven seeing that the Torah wrote in Deut. 10,14: השמים ושמי השמים, 'the heaven and the heaven of the heavens.' Rabbi Shimon ben Lakish said that there are seven heavens and they are called: וילון, רקיע, שחקים, זבול, מעון, מכון, ערבות. According to researchers, i.e. the philosophers, there are nine heavens. They are: גלגל המקיף (compare Maimonides hilchot Yesodey Ha-Torah), גלגל המזלות the zodiac, i.e. the horoscopes, and the seven "heavens" dominated by the seven fixed stars [an antiquated astronomical concept believed in by all astronomers until exploded by Copernicus about 1540. Ed.] According to these "philosophers," the four elements of our terrestrial universe rank below these regions dominated by what is known as שבעה כוכבי לכת, the 7 fixed planets. King Solomon already listed these four elements in the same order in a single verse in Proverbs 30,4 where he wrote: מי עלה שמים וירד, מי אסף רוח בחפניו, מי צרר מים בשמלה? מי הקים כל אפסי ארץ? "Who has ascended to heaven and come down? Who has gathered the wind (spirit) in his hand? Who has wrapped the water in his garment? Who has established all the ends of the earth? According to the philosophers the element of fire receives its heat from the planet moon which is immediately above it and closest to it. This is due to the constant motion of that planet. It is a well known fact that every body which is in motion generates heat by its motion. The larger the body in question and the closer to earth, the greater the heat it generates and its ability to warm other bodies which are close to it. Seeing that it is the nature of fire to rise constantly, it is the first element to receive warmth from the moon. The fact that fire rises must certainly have a purpose. The moon itself, however is not warm nor does it inflame. Nor does fire rise indefinitely. Both the earth and the moon have been assigned definitive orbits separated from each other by an atmosphere which neither can break out of. Just as water, which has a tendency to descend, cannot descend to the extent of flooding the earth, so fire cannot ascend beyond certain limits and inflame what is beyond those limits. These philosophers use Job 37,18 חזק כראי מוצק ועדו , "strong like a mirror which has been cast," as proof that the atmosphere separating planets and their respective orbits from one another is impenetrable. I have already pointed out that the universe was created in the month of Tishrey, a month under the influence of the zodiac sign מאזנים, "scales." This is also the meaning of the second verse in Genesis, that the wind of the Lord was hovering above the deep." We know that the zodiac sign governing the wind is "scales," whereas the zodiac sign governing water is עקרב, "scorpion." The correct interpretation of our verse is therefore: "When did G'd create heaven and earth? At a time when the רוח אלוקים rises develops and rises in the morning, i.e. at the time when the zodiac sign "scales" which is the zodiac sign pertaining to the רוח, "wind" hovers "above the face of the waters" which is close to the zodiac sign "scales," the sign pertaining to the waters. The reason why these respective zodiac signs are called "scales" and "scorpion" as well as the reason for the names of the remainder of the zodiac signs is because a cluster of stars form a shape reminiscent of such objects or animals in the sky. According to tradition, at the time the deluge occurred the constellations of the seven fixed stars was as follows: There was a cluster of stars resembling the shape of a lamb; there was a similar cluster of stars resembling the shape of an ox; the same was the case with the zodiac signs "twins," both of whom resembled human beings. There was a constellation resembling a lobster (cancer), a constellation resembling "scales," a constellation resembling a scorpion, a constellation resembling a bucket, i.e. a human being drawing water; All these horoscopes or zodiac signs were named after their appearance in the sky at the time of the deluge. It may be true that the reason these signs appeared in that fashion in the sky at the time of the deluge was meant to remind man of Divine supervision of his fate by his recalling the names of the horoscopes. Our sages in Pessikta Rabbati 2,9 as well as in Tanchuma have explained this in the manner we have outlined.
It is important to understand that the very name Zevulun alludes to what is called the קו האמצאי, the “middle line,” i.e. the line that forms the connection between the terrestrial and celestial world. This is why he is described as residing (being at home) לחוף הימים, at the beach of the seas. The wordימים appears in Genesis 1,10 ולמקוה המים קרא ימים, “and the accumulation of water he called seas, or oceans.” The word חוף is connected to חופה, the wedding canopy. Zevulun is viewed as the groom who emerges from his wedding canopy when he engages in commerce to supply his brother Issachar with the necessary funds to study Torah. No wonder then that he enjoys precedence over his older brother.
Archelaus Makes A Funeral Feast For The People, On The Account Of Herod. After Which A Great Tumult Is Raised By The Multitude And He Sends The Soldiers Out Upon Them, Who Destroy About Three Thousand Of Them. 1. Now the necessity which Archelaus was under of taking a journey to Rome was the occasion of new disturbances; for when he had mourned for his father seven days, (Hear Dean Aldrich's note on this place: "The law or Custom of the Jews (says he) requires seven days' mourning for the dead, Antiq. B. XVII. ch. 8. sect. 4; whence the author of the Book of Ecclesiasticus, ch. 22:12, assigns seven days as the proper time of mourning for the dead, and, ch. 38:17, enjoins men to mourn for the dead, that they may not be evil spoken of; for, as Josephus says presently, if any one omits this mourning [funeral feast], he is not esteemed a holy person. How it is certain that such a seven days' mourning has been customary from times of the greatest antiquity, Genesis 1:10. Funeral feasts are also mentioned as of considerable antiquity, Ezekiel 24:17; Jeremiah 16:7; Prey. 31:6; Deuteronomy 26:14; Josephus, Of the War B. III. ch. 9. sect. 5.) and had given a very expensive funeral feast to the multitude, (which custom is the occasion of poverty to many of the Jews, because they are forced to feast the multitude; for if any one omits it, he is not esteemed a holy person,) he put on a white garment, and went up to the temple, where the people accosted him with various acclamations. He also spake kindly to the multitude from an elevated seat and a throne of gold, and returned them thanks for the zeal they had shown about his father's funeral, and the submission they had made to him, as if he were already settled in the kingdom; but he told them withal, that he would not at present take upon him either the authority of a king, or the names thereto belonging, until Caesar, who is made lord of this whole affair by the testament, confirm the succession; for that when the soldiers would have set the diadem on his head at Jericho, he would not accept of it; but that he would make abundant requitals, not to the soldiers only, but to the people, for their alacrity and good-will to him, when the superior lords [the Romans] should have given him a complete title to the kingdom; for that it should be his study to appear in all things better than his father.
The colleagues in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages that if a drink is stinking from the start it is impure. But did we not state (Mishnah Ṭahorot 9:3, speaking of the sap of olives which is not oil but fruit juice. Even though it does not smell badly, it is useless and we see that R. Eliezer declares useless fruit sap to be impure. In the Mishnah, R. Simeon disagrees with the anonymous Tanna and holds that R. Eliezer declares olive sap pure. Since the Yerushalmi lacks this statement, it seems to reject the statements of R. Simeon and the colleagues.) : “The fluid oozing out from them Rebbi Eliezer declares pure but the Sages impure”? Rebbi Ila in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages about the waters of the ocean; even if they are stinking the Torah calls them water (Gen. 1:10): “The collection of water He called oceans.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Eliezer agrees with the Sages that beet juice (תרד (Hebrew) and שׂלק (Arabic) are the same; cf. Kilaim Chapter 1, Note 64.) does not prepare.
Rabbi Yoḥanan said: This is not difficult, because this baraita, which permits bathing in the Great Sea, is in accordance with the opinion of Rabbi Meir, who deems all seas equal. That baraita, which prohibits bathing there, is in accordance with the opinion of Rabbi Yehuda, who holds that the Great Sea is unlike other seas. As we learned in a mishna: All seas purify like a ritual bath [mikve], as it is stated: “And God called the dry land earth, and the gathering together of the waters [mikve] He called seas” (Genesis 1:10); this is the statement of Rabbi Meir. Rabbi Yehuda says: Only the Great Sea purifies like a ritual bath, and the verse states seas only because there are many seas in the Great Sea, not because all seas purify.
But the Israelites had marched through the sea on dry ground, the waters forming a wall for them on their right and on their left.
When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth,
Elohim called the dryness, earth, and the gathering of the waters, He called seas, and Elohim saw that it was good.
So Allah named the dry land "Earth", and the place of the water He named "Seas". Then Allah knew that this [was] good
And the Lord called the dry (land) the Earth, and the place of the assemblage of waters called He the Seas; and the Lord saw that it was good.
| וַיֹּ֣אמֶר אֱלֹהִ֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֗שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃ | 11 P | And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. |
And He humbled you, and caused you to hunger, and fed you with manna, which you knew not . . . that He make known to you that not by bread alone does the man live, but by every word that leaves the mouth of G-d the man lives.” (Ibid. 8:3) There is a problem [with this verse.] The words “the,” which appear twice in the words “the man,” (In Hebrew, the prefix hey – ha-adam.) are unnecessary. It should have said: “a man does not live by bread alone.” This can be explained with a statement in Likutey Torah by the Arizal, that scientists once questioned the source of the soul’s vitality. To say that the soul’s life force comes from bread and physical food makes no sense. On the other hand, the soul cannot be said to live without food, like an angel. If so, why does a person die from hunger if he does not eat for several days? Death is the separation of the soul from the body. Still, why does the soul depart for lack of food, since it does not derive benefit from it? They became very confused over this issue. The Arizal explained that they were fools, and did not understand the root of creation. Our Sages have said: “G-d created the world with ten utterances” (Pirkei Avos 5.) – meaning, everything came into existence by means of the utterances themselves, for the utterance of G-d is lofty and holy. As soon as G-d said, “Let there be a firmament,” the firmament came into existence, as it is says: “With the word of G-d the heavens were made” (Psalms 33:6). That utterance entered into the inner vitality of the firmament to enliven it, so that it should remain for as long as the world exists, as it says: “Forever, O G-d, Your word stands in the heavens” (Psalms 119:99). (The R. Shneur Zalman of Liadi explains that the letters of G-d’s speech descend from the spiritual realm, undergoing countless permutations, until they become concretized in the objects of the physical world. See Sha’ar HaYichud v’HaEmunah, chapter 1, printed together with Sefer HaTanya.) Likewise, when He said, “Let the earth put forth grass and fruit trees,” or “Let the earth put forth living creatures” (Genesis 1:11, 24). Those utterances brought them all into existence, and the utterance itself is their inner vitality.
This is alluded to in, “… tzvi latzaddik… razi li, razi li.” The words tzvi latzaddik refers to the holiness of marital relations, of which there are two razin: the upper unification and the lower unification. These correspond to Halakhah and Kabbalah, secrets and deep secrets. And this is what our Sages taught: “May God’s glory be forever” (Psalms 104:31) —the ministering angel of the world said this. When the Holy One commanded the trees [to yield fruit] after their own kind, the grasses drew an inference with regard to themselves: If the trees—which are large and do not [reproduce] in close proximity—were commanded by the Holy One “after its own kind” (Genesis 1:11), then all the more so we—who are small and do [reproduce] in close proximity—must bring forth [only] “after its own kind.” The ministering angel of the world spoke up and said, “May God’s glory be forever; [God shall rejoice in His works]” (Chullin 60a, cf. Rashi).
This is the constant and everlasting effect, throughout the earth, of the fiat “Let the earth bring forth herbs….” (Genesis 1:11.) —( (Brackets appear in the text.) in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat “Let the waters bring forth an abundance of creeping things,” (Genesis 1:20.) and the fiat “Let the earth bring forth living being” (Ibid. 1:24.) —from the chochmah of the malchut of the malchut of Asiyah]. For during the Seven Days of the Beginning there shone in this world a radiation from the light of the En Sof in a mode of gratuitous chesed, without any (prior) elevation of mayin nukvin (Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46).) at all (See above, Epistle 5, and note 87, ad loc.) ).
An illustration for this could be the process of planting. The seed stimulates the power of growth within the soil, which is G–d’s command, “Let the earth sprout forth…fruit trees…” (Genesis 1:11.) through elevation of mayin nukvin to its source. In this manner the parchment and etrog arouse until the loftiest heights, meaning the Name of ס“ג,8 which is above the shattering of the vessels,65 (See note 49.) which is the very essence of the Lights in Adam Kadmon, (See On Learning Chassidus, p. 15 ff.) and not merely a radiance,25 as is the Name of מ“ה,8 which issues from the “forehead.”
תדשא הארץ, “let the earth sprout vegetation;” at this point the Torah begins with its report of G-d’s creative activity on the third “day”. The major result was that the surface of the earth became covered with different categories of vegetation including trees, in anticipation of G-d’s placing the luminaries in the sky on the fourth day. A different exegesis: the waters had already completed the process of contracting on the second day as part of that day’s activity, aided by the רקיע, horizon/atmosphere blowing itself up on the second day; for if the (upper) waters had not contracted, how could the earth beneath have become visible and already be covered with vegetation including trees?.
עץ פרי , “edible trees;” the earth did not carry out this part of G-d’s instructions, producing only trees with edible fruit instead. On the other hand, it produced more species of herbs than it had been instructed to. Bearing this in mind, we can deduce that the “earth’s” intention in doing so was not to countermand G-d, but was well intentioned. It reasoned that if the trunks were edible it would not take long before many such species of trees would die out, as the creatures on earth would consume both the fruit and the trunks. In spite of the earth’s, i.e. nature’s good intentions, when G-d cursed man as a result of his sin, the earth’s non compliance with the directive of its Creator was remembered and it was cursed also. This was in keeping with the principle expressed in B’rachot 10, that when Chiskiyah said to G-d that he had not married as he foresaw that his children would become renegades, G-d asked him if that was a reason to refuse to carry out His command? [In other words, “never mind your good intentions, you must not countermand My orders to be fruitful and to multiply.” G-d did not need his advice about how to achieve His goals. Ed.].
פרי , “fruit(s) of;” this is one of numerous words in classical Hebrew which always appear in the singular mode; others are: שמש, sun, טף, children, שכר, reward, wages, כר,cushion, בצק, dough, to mention just a few.
Grass: It is a species, the entire purpose of which is the herb and not the seed. And if so, its main purpose is that the leaf be more distinguishable, and this is the understanding of 'grass' as I have explained in the song of Ha'azinu.
Herbs, that give off seed: The purpose of which is the seed, whether small or large. And behold, it doesn't state now, “according to its specie,” as it states by the fruit of the tree; [meaning] and with it, since it [nonetheless] states in the adjacent verse, “and the earth brought forth grass, herbs that give off seed, according to its specie.” And also [noteworthy] is that the main point of the adjacent verse seems unnecessary. Firstly, we must explain the meaning of, “according to its specie,” or [what it means] when “according to its specie,” is written concerning what grows on the ground or the creations with living souls. And [the Torah need to say this] because there is almost no species, within which are not included several sub-species. As with wheat, we find in Eichah Rabbah, …................?. And so [too,] there are many in each species. And at the time of the creation, only one wheat plant came, which was the best of that strain, but within it was the potential for several types. And about this, [the Sages] said in (Tractate Rosh Hashanah 11), “all creatures were created with their varieties.” And the main [meaning] here is, as written in Tosefot, that “varieties” [tsivionan] is related to the phrase [tsvi ha'arets,], which means with the greatest possible beauty. But it is not like the Tosefot wrote - that 'they are completely finished' is the meaning of the phrase [that is also] there: “they were [all] created in their stature;” but rather, 'in the most praiseworthy manner,' is its correct meaning. And also included in the meaning of “in their varieties,” is that every fruit has different times as to when its beauty is most apparent. And with the fruit of the ground, the main beauty is at the time where it has not finished its growth and [at which time] the leaf appears green; which is not the case, when it is completely finished, behold [at that time] the herb withers and is not in its [greatest] beauty. But with a tree, it is not like this – even when the tree is completely finished [for that year], the leaf stays in its beauty; and is included in the understanding of 'varieties' at the time when they appear most beautiful. From here, it follows that it is not relevant to say, “according to its species” then, since, behold in the first coming forth, there was nothing but leaves. And [so] all of the types were the same in [any particular] strain. For this reason, “according to its species” is not written in the proclamation. Which is not the case with the trees, about which it is written, “according to its species;” since at the time that it first came out, many types were included in it, and all of them were one specie; and for this reason [with trees,] there is no [prohibition] of mixing species (kelayim), as is known [from] the Chapter, “Elu Terefot,”
Fruit tree: The nature of the tree is different then the seeds, which only grow from planting [them] and not from [placing them] in its trunk; which is not the case with a tree – we can graft a branch and it grows [into] a tree. And this is [the meaning] of 'fruit tree;' within its tree is included the potential for the fruit.
That makes a fruit, the seed of which is in it. Which means the pit, which is the seed that is located in the fruit. And also within in [and not just the tree] is the potential of the tree.
And it was so: That they were formed, like at the time when they are in all their varieties/beauty. And [only] afterward And the earth brought forth, etc.: The [herbs] were [now] completed, such that it would [now] be relevant to say also about them, "according to their species." And since also with the species that are not eaten, there is a seed, [the eventual emergence of their seed differentiated each sub-specie with them as well] (as is found in Bava Metzia 105a concerning weeds, once a seed falls, it falls.) For this reason [in this verse], it is also written with the herbs, "according to its species;" and a second sprouting forth [besides the implied sprouting forth of the previous verse].
AND GOD SAID. Scripture states, Let the earth put forth grass (Gen. 1:11); Let the waters swarm with swarms of living creatures (Gen. 1:20); Let the earth bring forth the living creature after its kind (Gen. 1:24). This teaches that God placed in the earth and in the water the power to bring forth these things at God’s command. These are the generations (offspring) of the heaven and the earth (Gen. 2:4). (Filwarg. For an alternate interpretation see Krinsky.)
[LET THE EARTH PUT FORTH GRASS.] Tadshe means let it put forth.
WHEREIN IS THE SEED THEREOF. Wherein the seed is in the fruit and each one produces its own kind.
Fruit tree, making fruit according to its species: [The verse refers to all trees as fruit trees] since all trees are called fruit trees and all trees make fruit, some for food and some for medicine. And that which is stated, "making fruit according to its species," appears to be explained, in that 'man is [like] the tree of the field' and [a tree] is similar to him, whether as a result of its stature or whether as a result of its enduring remnant, like man, as it is stated (Job 14:7), "Since there is hope for a tree." And all of the grasses relate to the other animals, whether because of their being of lowly stature or whether because they don't have roots and branches, but rather (Job 14:7), "like a flower, comes out and withers." And the Holy One, blessed be He, created all types of food, such that [each food] should be appropriate to the constitution of the eater; and combined every 'type [of food] to its type' [of eater], as it is stated (Psalms 145:16), "and He satiates the will of all life," which means to say [He feeds it with] something that is its will, from the angle that it is close to its nature and its constitution. And that is why it states, "And to all the living on the earth, etc... all of the green grass to eat." Since grass is not specifically appropriate except for the species of physical life that do not speak. But for man, He said, "Behold, I have given all grass, etc. and all trees etc.," since from the physical aspect of man, the grass is also appropriate for him, and from the aspect of the spiritual mixture within him, the fruit of the tree is appropriate for him. And then every 'specie will go with it specie;' and that is why it says [here], "according to its species," [meaning] to the one who is its specie, which is man. And [with] grass that give off seed, the phrase, "according to its species," is not mentioned, since it is also for man [as well as animals], even though it is not completely its specie. But when [the grass] is [actually] made, [the Torah] does mention "according to its species," from the angle that [man] is, in one aspect, its species, which is the physical side of man.
And the Rabbis, of blessed memory, stated (Bereshit Rabbah 5:9), that the earth sinned in this because the Holy One, blessed be He, said "fruit tree," [meaning] that the taste of the tree be like the taste of the fruit, and [the earth] didn't do that; hence when man sinned, it, too, was remembered for its sin and cursed. And here, it is asked, why wasn't it cursed immediately. And it appears that this is not a question at all, given that the main curse was that the earth should give forth mosquitos and fleas, as Rashi explained on the verse (Genesis 3:17), "Cursed is the ground on your account." But all of these things are destructive to man, and [hence] so long as man didn't sin, the ground was not cursed to bring up cursed things; since even if the earth sinned, nonetheless what was man's sin, that fleas and mosquitos should run after him; but once man also sinned, both of them were fitting for this curse. And later, in Parshat Achrei Mot, on the verse (Vayikra 18:25), "And the land shall be defiled and I will remember its iniquity upon it," it will be explained, with God's help, that the will of the Power, may He be blessed, was to give a clear and fine consistency to his creations, but [instead] He gave them a coarse and thick consistency. And had He given them a clear and fine consistency, the taste of the tree would have been as the taste of the fruit; and also man would not have a tendency for the most physical and he would not have come to sin. Nonetheless, from the angle that [the earth] sinned and gave a coarse consistency, it also caused the tree to make fruit and not [be a] fruit-tree; and this thing also caused man to sin, since this is the reason that man inclined to physicality and he fell to the sin. Therefore, with all of man's sins, the earth is punished and 'its iniquity is remembered upon it,' as will be explained later on, with God's help.
And it appears that another correct reason can be given in this matter: since the snake saw that the earth changed the will of its Creator and, nonetheless, did not get punished; hence the snake found room to say to the woman, "you will not surely die," even if she go against the will of her Creator, in the [same] way as the earth did not get punished for that which it did not bring out trees, the taste of which was like the taste of the fruit. And so the snake said, [you will not die] even if God said, "don't eat from every tree of the garden;" that is to say, is the tree fitting to be eaten, that He should command you not to eat even from the tree [itself]? And the woman said, "from the fruit of the garden may we eat;" [meaning] I agree with your words, that only the fruit of the trees in the garden are fitting to eat and not the tree, hence there was no reason for Him to command us except on the fruit of the tree that is in the garden, and not on the tree [itself]. And the snake said, you will not die, since behold, don't you agree with this: the earth changed [what was commanded of it] and nonetheless was not punished; so too you will not die, you too [just like the earth].
And God said, "let the grass be put forth, etc.": The rabbis, of blessed memory, said (Chullin 60a) that even if the Creator said "according to its specie" only to the trees, the grasses brought up an a fortiori argument (kal vechomer), etc. [that they too should spring forth according to their own specie]. And [this] is difficult, since in the order of the verse, God had His words to the grasses precede [those to the trees]; and, if so, why did they delay from coming out immediately [and] exactly adjacent to the statement of God, until [after] God finished saying to bring forth trees, from which they raised the a fortiori argument? And according to what I have explained on the verse, "In the beginning" - that in every place that He speaks of a matter of strength with the name Elohim, He speaks the whole statement in one word; if so - there was no precedence [of the words] to the grasses before the tree.
“Let the earth be covered with herbs.” The earth was directed to become material fit for vegetation and living creatures. However, the earth aborted part of G’d’s directive as it should have produced fruit-bearing trees with edible trunks. The Torah continues by reporting that —
ויאמר אלוקים תדשא הארץ דשא, on the third “day”. G’d commanded the earth to produce vegetation, in other words, He equipped the earth with the ability, potential, to grow plants of different kinds. This was the second instance in which elements were amalgamated, i.e. employed in conjunction with one another, the product comprising more than one of the basic elements. (compare verse 9) The purpose of these various plants was to serve as food for the land-based living creatures which had not yet been created. The living creatures created on the fifth and sixth day respectively, formed the third stage of employing different elements in conjunction with one another, i.e. in a still more sophisticated manner. The meaning of the word תדשא is equivalent to תוציא דשא, “bring forth herbs.” This דשא must be viewed as a relatively primitive form of grass, a forerunner of the eventual grass, so that a special verb is used to describe this process. The prophet Yoel 2,22 uses the word in that sense when describing primitive plants growing in the desert. Both the words צמח and דשא describe either primitive plants, or plants which have not yet grown to their full extent. The activities of the luminaries on the third day were relatively weak, not comparable to the power assigned to them on the fourth day, as we already mentioned in our commentary on verse 3. Only on the fourth day did their power increase sufficiently to materially influence the atmosphere covering the surface of the globe. As a result, plants of an advanced calibre were then produced by the earth, the trees growing to their full height, etc. This is what is meant by the words spoken by G’d on the fourth day: להאיר על הארץ, i.e. to make their impact felt all over the surface of the earth. This is also what Moses referred to in Deuteronomy 33,14 וממגד תבואות שמש, וממגד גרש ירחים. The meaning of the word להאיר, usually understood only as “to provide illumination,” is in fact twofold. It means “to give light,” as well as “to carry out its assigned tasks.”
דשא, עשב. “deshe” which would develop into “eyssev.” Once it had attained maturity, it would grow seed by means of which to perpetuate itself. Other commentators (Nachmanides) view דשא as a primitive herb which does not produce seed, whereas עשב is a superior kind of herb producing seed.
Both in the expressions מזריע זרע and תדשא דשא the noun follows the verb, seeing that it is based on the verb. This is meant either to further define the activity represented by the verb, or to lend more importance to it. We find several examples of such constructions in Samuel Ii 12,15 ויצם דוד צום, “David observed a fast;” another example is found in Isaiah 42,17 יבשו בשת, “being utterly shamed.” Still other examples are: Ezekiel 22,27 and Isaiah 5,6.
עץ פרי, the verb תדשא also includes the command to the earth to produce fruit-bearing trees. The meaning of the expression עושה פרי is that when this tree emerges from the bowels of the earth it is not to be masculine [like certain strains of palms, Ed.] but is to directly produce fruit, much as a woman produces children. The trunk does not need to be fertilised by a feminine counterpart. The tree therefore bears a name which includes its masculine and feminine components. Similarly, what the tree produces is known as פרי. As for the Torah sometimes speaking of פרי אדמתך, “the fruit of your soil,” (Deut. 28,4) when we would have expected פרי עציך, “the fruit of your trees,” this formulation is justified seeing that it is only the fruit which is edible and not the trunk, i.e. the tree itself. Therefore the word פרי appears in a construct form, belonging to אדמתך, i.e. the source which also brought forth the tree itself. We find a similar construction in Hoseah 8,7 צמח בלי יעשה קמח, “a plant yielding no flour. Perhaps the best known such construction is להוציא לחם מן הארץ, (Psalms 104,14) or, as we say in our daily benediction before eating bread: המוציא לחם מן הארץ, “Who brings forth bread from the earth.” Bread does not come forth from the earth but is baked by man; nonetheless its origin is in the stalks growing out of the earth. It is possible, on the other hand, to understand in the term עץ not only the trunk, but the foliage, seeing the leaves and the peel also grow and act as protective covers, shields [שומרים in halachic parlance, Ed.] Even though these leaves do not serve as food for human beings, they do serve as food for the birds. For these various reasons the expression עץ פרי as opposed to פרי העץ can be justified, i.e. even the parts of the tree which are not, strictly speaking, its fruit, may be described as if they were. There is a popular saying quoted in Chulin 92,יבעון איתכליא רחמי על עליא דאלמלי עליא לא מתקיימין איתכליא, “let the grapes pray for the leaves for without the leaves the grapes would not exist.” [a parable comparing the scholars to the ignorant people, reminding the former that but for the latter there would be no point to their own existence. Ed.] As to the fact that the leaves are also part of the trees, the same applies to trees that do not bear fruit. If it were not so, the Torah would have made separate mention of that category of tree when reporting what had been created on the third day. Consider the fact that David listed the sequence of what G’d had created during these 6 days in Psalm 104. When he referred to the birds in verse 12, mentioning that they sing in the foliage of the trees, he went on in verse 16 to mention the cedars of Lebanon as the place where some of these birds make their nests. These cedars are not fruit-bearing trees, but are referred to as trees which G’d planted. In other words, the non fruit-bearing trees are singled out by David as having been made by G’d for the benefit of the birds. (compare author’s commentary on that Psalm in detail) Moreover, each of those trees is also useful for man who makes all kinds of tools and furnishings out of these non fruit-bearing trees.
למינו, each species should cleave to its own kind. The word למינה applies also to the different herbs just as to the trees; this is why it is mentioned at the end, i.e. to all the foregoing. The same is true in verse 12 when the Torah reports that earth indeed produced each category of plant so that it could preserve its respective species. Our sages both in Rosh Hashanah 11, as well as in Chulin 60 also display another approach to these verses. Rabbi Chanina bar Pappa explained Psalm 104,31 יהי כבוד ה' לעולם ישמח ה' במעשיו, “let the glory of the Lord endure forever, let Him derive joy from His creatures.” This verse was supposedly said by the angel in charge of running the universe on behalf of G’d. At the time when G’d commanded the trees to be careful not to lose their individuality but to preserve the peculiarities of their respective genes, the herbs said to themselves that “if G’d had been interested in different plants intermingling with one another, why would He have cautioned the trees against doing this? They reasoned further that if G’d said this to the trees which are very distinct from one another by nature, then surely He is interested in their (herbs) maintaining their own individuality, seeing that they are in so much greater danger of losing it through growing so closely to other species of herbs!” As a result, they were careful to emerge on the surface of the earth, each category according to its species. When the angel in charge of running the universe on G’d’s behalf saw this, he spontaneously broke out in the words יהי כבוד ה' וגו'.
אשר זרעו בו, which contained seed of its own kind as part of it. Both the herbs and the fruit contain their seed within themselves. The meaning is that they are equipped with the means to reproduce themselves, to perpetuate their existence on earth as a species. The herbs contain their seeds within pods or peels, the pods acting as protection against these seeds being destroyed. In the case of fruit-bearing trees, the seeds are contained within the fruit. Only the outer part of the actual fruit is eaten, the seeds being discarded. Even figs, which are eaten together with their seeds, can reproduce from the edible seeds within them. The interior of these little grainy particles we eat contain the basic seed needed for them to reproduce. This is the meaning of the words אשר זרעו בו, “whose seed is contained within it.”
על הארץ. What is meant is that when such seed falls onto the earth it will develop into a plant of the same kind as the one it had fallen from. Compare the Jerusalem Targum on this translation.
ויהי כן, it came forth exactly as G’d had directed.
AND G-D SAID: ‘LET THE EARTH PUT FORTH GRASS.’ He decreed that there be among the products of the earth a force which grows and bears seed so that the species should exist forever. It is possible that the name “earth” mentioned in the first verse already contains a hint that a force which causes things to grow should spring up from the earth, and it was from this force that the foundations of all vegetations according to their kinds emanated. From them sprang the grass and trees in the garden of Eden, and from them came those in the world. This is what the Rabbis have said: (The source is not definite. See Pirke d’Rabbi Eliezer, Chapter 3.) “On the third day He created three creations: trees, grass, and the garden of Eden.” They have also said: (Bereshith Rabbah 10:7.) “There is not a single blade of grass below [that does not have] a constellation in heaven that smites it and says to it, ‘Grow.’ It is this which Scripture says, Knowest thou the ordinances of the heavens? Canst thou establish ‘mishtaro’ (the dominion thereof) in the earth? (Job 38:33.) — [mishtaro being derived from the root] shoter (executive officer).” And He said that all this vegetation should be after its kind. This is the basis of the prohibition of sowing mixed kinds of seeds, (Leviticus 19:19.) since he who sows them works contrary to the power of the work of creation. I will yet explain this (Leviticus 19:19.) with the help of G-d. Now Rabbeinu Shlomo [Rashi] wrote: “Deshe essev (grass, herb). Deshe does not mean the same as esev and esev does not mean the same as deshe, for by deshe is meant that which forms the covering of the ground when it is filled with vegetation, and it is not linguistically correct to say ‘this or that deshe.’ Each by itself is called this or that esev.” This interpretation of Rashi is not correct. For if it were so, the word deshe (Chullin 60a.) could have no plural, and yet we find the Sages saying, “If a person grafted together two kinds of deshaim, what should the law be?” (Chullin 60a.) And the Rabbi himself (Rashi. The title Harav (the Rabbi, the Master) without specification of the name is used by Ramban only with reference to Rashi or Rambam. It is the highest mark of respect. Precedent for it is found in the Talmud where just the title Rabbi meant Rabbi Yehudah Hanasi, redactor of the Mishnah, and the title Rav was a reference to Abba Arucha, founder of the Babylonian Academy of Sura.) mentions deshaim. (That is, when Rashi writes, “For the species of deshaim are different; each by itself called this or that esev.”) Rather, deshe is the young growing plant, and esev is the mature product which produces seeds. This is why Scripture says, ‘tadshei ha’aretz’ (let the earth put forth) ‘deshe’ (young plants), and it would not be correct usage to say ta’asiv [for the word esev applies to mature products which produce seeds]. And every young thing that grows from the earth is called deshe, even trees. Therefore tadshei ha’aretz in the verse extends also to the expression etz pri (the fruit-tree). [This interpretation is necessary] since He did not say, “Let the earth put forth deshe esev and let it bring forth the fruit-tree.” The word deshe thus has the same meaning as tz’michah (growing). Similarly we find: For the pasture of the wilderness ‘dash’u’ (do spring), for the tree beareth its fruit. (Joel 2:22.) I wonder why Scripture did not mention the creation of fruitless trees, and how is it that He commanded only concerning fruit-trees? Perhaps this is what induced our Rabbis to say, (Bereshith Rabbah 5:9.) “Even the presently barren trees at first bore fruit.” If so, we must say that since the imprecation [which was visited upon Adam for his sin] — Cursed be the ground for thy sake (Genesis 3:17.) — barren trees came into existence. But it is possible that the explanation of the verse before us is as follows: “Let the earth bring forth growing things, and herbs which yield seed and trees which bear fruit.” Thus He decreed at first the creation of barren herbs and barren trees in general, and then He specified herbs which yield seed and trees which bear fruit. From what He said later on — bearing fruit… wherein is the seed thereof — we may derive that all trees were to grow from their seed although it is the custom with some trees to be propagated by planting a branch.
דשא, every kind of herb collectively is known as דשא whereas every individual type of herb is known as עשב.
עושה פרי למינו, according to the plain meaning of the text the word למינו here refers to the herbs. When the word occurs again in connection with the trees, it includes the עשב which the text had defined as carrying within it its own seed.
עושה פרי למינו, an apple tree would produce apples, not dates.
אשר זרעו בו, the seed would be within the fruit, not within the trunk. This would enable man to plant this kind of tree as well as others, each of their respective species.
תדשא הארץ דשא עשב THE EARTH SHALL SPROUT FORTH SPROUTS, HERB — דשא does not mean the same as עשב nor does עשב mean the same as דשא so that it is not a correct expression in Biblical Hebrew to say תעשיב הארץ, for the species of דשא are all different, each by itself being called this or that עשב, and it would not be linguistically correct for a speaker to say this or that דשא, for by דשא is meant that which forms the covering of the ground when it is filled with herbage.
תדשא הארץ THE EARTH SHALL SPROUT FORTH [SPROUTS] — Let it be filled and covered with a garment of different grasses. In old French דשא is called herbaries; English herbage, meaning all species of herbs growing together collectively whilst each root by itself is called an עשב.
— מזריע זרע YIELDING SEED — that its seed should grow within itself, so that some of it may be sown in another spot.
עץ פרי FRUIT TREE — that the taste of the tree be exactly the same as that of the fruit. It did not, however, do this, but (v. 12) “the earth brought forth a tree yielding fruit” and the tree itself was not a fruit; therefore when Adam was cursed on account of his sin, it (the earth) was also visited (because of its sin) and was cursed also (Genesis Rabbah 5:9).
אשר זרעו בו WHOSE SEED IS IN ITSELF — This refers to the kernels of each kind of fruit from which the tree grows when they are planted.
(11-13) Mit diesem elften Verse treten wir in den Kreis des organischen Lebens. Es wird uns דשא, die der Erde entsproßte Pflanzenwelt gezeigt, das Samen säende Kraut, der Frucht schaffende Fruchtbaum, und sie alle, alle diese zahllosen, mannigfach gestalteten Wesen von dem einen großen Gesetze: למינהו ,למינו, beherrscht, das jegliches nur für seine Gattung arbeiten und nur in dem seiner Gattung angewiesenen engen Kreis sich entfalten lässt; und es wird uns das große, diese Welt deutende Wort gesprochen: ויאמר א׳ תרשא הארץ, es war Gott, auf dessen Geheiß die Erde diese Welt von Pflanzen erzeugt, Gott, der das große כלמינו-Gesetz, das große, jedes Pflänzchen bis in das Innerste seines Wesens und in jeder Faser seiner Form beherrschende Gattungsgesetz ausgesprochen, und dessen Gesetzeswort noch jetzt fort und fort in jeder Pflanze und in jedem Keime allmächtig gebietend fortwirkt und offenbar ist.
Sehen wir uns die Begriffs-Ausdrücke an, unter welchen uns die Erscheinungen der Pflanzenwelt vergegenwärtigt werden. Wir haben ihre Etymologie bereits im Jeschurun (VIII. S. 433f.) versucht. Wir haben דשא (verwandt mit דוש wie זרא und זור usw. davon auch דשא chald. die Türe): die aus dem Erdinnern hervorgetriebene Pflanzenwelt im allgemeinen und die untere Stufe der Kryptogamen — es erscheint bei ihnen nicht זרע im besondern —; die schon selbständigere Kräuterflur: עשב (verwandt mit עזב, loslassen und selbständig hinstellen, festigen), die, nicht perennierend, ganz aufgeht in den Zweck להזריע זרע, Samen hinauszustreuen, nach der Samenbildung abstirbt und immer neu aus der Erde hervorwachsen muss, und endlich: עץ (einerseits von עוץ, verwandt mit ץוא, drängen, eilen, anderseits von עצה, schließen), der Baum, in welchem der Pflanzenorganismus seine höchste, vom Erdkörper freigewordene Selbständigkeit erringt, die perennierenden Pflanzen, in welchen eine festgedrängte Verbindung von Gefäßen und Kanälen, עץ, den Stamm bildet, in welchem alles einem Ziele, der Fruchtbildung — עושה פרי — zuarbeitet, und der עושה פרי ist, der nur einmal der Erde entwachsen, fortan aber sich zur Frucht wie der Erdboden zu den niedern Pflanzengeschlechtern verhält, die alle samt ihrem Samen פרי האדמה sind, die sie immer aufs neue erzeugen muss, während die Baumfrüchte als פרי העץ dastehen; und: זרע (verwandt mit זרח ,זרה.von sich werfen, hinausstrahlen), der völlig von dem Erdkörper losgelöste Samen, den die Pflanze aus sich hinaus und neben sich hinstreut; und: פרי (von פרח, verwandt mit פרח, פרע, ברח, ברה, ברא) die höchste Vollendung dieser frei gewordenen Pflanzenkeime — in allen diesen Erscheinungen sehen wir die zu immer größerer Freiheit sich entfaltende Pflanzen-Individualität.
Allein es ist eine Freiheit ohne Willkür. In ganz bestimmten Grenzen und für eine ganz bestimmte, vorgezeichnete Form streben alle Stoffe und Kräfte und gestalten sich die Bildungen einer jeden Pflanze, und dieses große Gesetz, das für unser Auge in der großen Mannigfaltigkeit der Pflanzen-Organismen so deutlich hervortritt, das den kleinsten Keim und die kleinste Faser wie die himmelanstrebenden Pflanzenriesen allmächtig, alldurchdringend und allumfassend beherrscht und jedem Pflanzen-Individunm nur innerhalb der gesetzten Grenze die freieste Entwickelung gestattet, dieses allmächtige von dem Grashalm wie von der Ceder laut verkündete Gottesgesetz heißt: "למינו! Seiner Gat- tung!" — מין von מון, wovon תמונה (vielleicht auch verwandt mit מנה, zuzählen, zuerteilen), ist der Komplex derjenigen wesentlichen Merkmale, wodurch sich eine Wesengruppe von der andern dergestalt sondert, daß sie, sich selbst überlassen, sich nicht mit der andern verbindet. Dieses Besondersein der Gattung findet seinen Ausdruck in תמונה, in der Gattungsform. תמונה ist nicht die individuelle, das eine Individuum von dem andern derselben Gattung sondernde Gestalt, dafür haben wir andere Namen, תבנית ,תואר; -ist die Gattungsform, in welcher die wesentlichen Merkmale zum Ausdruck ge תמונה langen, die allen Individuen derselben Gattung gemein sind und eben das Band ihrer Einigung bilden. תמונה ist somit der Grundriss, der uns den Gattungsbegriff eines Wesens vergegenwärtigt. Daher selbst von der göttlichen Erscheinung. Die ׳כבוד ד, die dem Propheten die besondere Gegenwart Gottes zum Bewusstsein bringt, heißt תמונה, ihr habt :לא ראיתם כל תמונה .die Andeutung, Ankündigung Gottes ,תמונת ד׳ יביט nicht einmal die Andeutung einer körperlichen Gestalt geschaut, nichts זולתי קול, und so ist das Verbot לא תעשה לך כל תמונה noch viel umfassender als לא תעשה לך פסל. Auf dieses, die ganze organische Welt sichtbar beherrschende Gottesgesetz schaut nach der Lehre der Weisen das Gottesgesetz für Israel zurück wenn es spricht: את חקתי תשמרו בהמתד לא תרביע כלאים שדך לא תזרע כלאים ובגד כלאים שעטנו לא יעלה עליך את הקתי תשמרו חקים שחקקתי לך כבר meine Gesetze beobachtet, d.i. meine Gesetze, die ich dir bereits bei der Weltschöpfung ausgesprochen. Indem nämlich hier das Objekt חקתי vor dem die Beachtung gebietenden Zeitwort vorangeht, nicht wie sonst: ושמרתם את חקתי so handle es sich hier nicht um Gesetze, die erst jetzt neuerdings gegeben worden, sondern die schon längst vorhanden waren, und hinsichtlich deren nur jetzt das Gebot der שמירה hinzutritt. Nur noch einmal spricht sich das Gesetz in derselben Konstruktion aus: 16,4 .2.3. B. M. את משפטי תעשו ואת חקתי תשמרו. Das ist aber eben wieder bei Gesetzen, die in tief innerem Zusammenhange mit diesem כלאים-Gesetze stehen, bei עריות nämlich, die ebenfalls bereits vor der sinaitischen Gesetzgebung sanktioniert waren. Durch jenes, die organischen Wesen beherrschende Gottesgesetz sind je zwei verschiedene Gattungen כלאים gegenseitig, sind einander כלואים, gesperrt, geschlossen, vereinigen sich nicht, gatten sich nicht. Vielmehr wahrt jedes seine geschlechtlichen Kräfte nur למינו, seiner Gattung, und nur die Willkür des Menschen zwingt sie zu widernatürlicher, das heißt zu widergesetzlicher Vereinigung. Sich selbst überlassen, gehört noch heute jeder organische Keim so ausschließlich seiner Gattung an wie sein erster Urahn, über den und dessen Nachkommen einst der Schöpfer sein Gesetzeswort: למינו ausgesprochen. Es muss aber dieses Schauen des Weltgesetzgebers in dem organischen Leben der Natur dem göttlichen Worte eine Bedeutsamkeit ersten Ranges für unsern menschlichen und jüdischen Beruf haben; denn es hat den Hinblick auf Ihn mit unserm ganzen Leben verwebt. Nicht nur verbietet es uns wirkliche Störungen dieses Gesetzes, indem es uns in כלאי בהמה und הרכבת אילן das widernatürliche Gatten natürlich geschiedener Gattungen von Pflanzen und Tieren untersagt, sondern bei unserem ganzen Umgang mit der organischen Welt, beim Säen und Pflanzen, beim Gebrauch der Tiere zur Arbeit, beim Bekleiden mit dem Pflanzen- und Tierreich entnommenen Stoffen, bei der Nahrung, lehrt es uns in כלאי זרעים וכלאי כרם, in חרישה בשור וחמור, in שעטנו und בשר בחלב eine solche Ordnung beachten, die uns immer wieder und wieder das große Gattungsgesetz und seinen Gesetzgeber vor die Augen führt. Diese steten Erinnerungen halten in uns die Mahnung wach, in Gott auch den Gesetzgeber für unsere Gattung zu verehren, sein uns gegebenes Gesetz auch alle unsere Kräfte und Triebe beherrschen zu lassen und es in all unserm Tun und Lassen zur Verwirklichung zu bringen. Haben wir gleich Kräfte und Triebe und Entwicklungsphasen mit Tier und Pflanze gemein, werden geboren, nähren uns, wachsen, altern und sterben gleich Pflanze und Tier, so hat doch Gott auch uns zu einem besondern, und zwar höhern מין als Menschen geschaffen, und uns unter den Menschen zu einem besondern מין als Juden berufen, und dem Menschen und Juden das Gesetz seiner Lebensentfaltung geschrieben. Nicht erst mit dem Juden und für den Juden beginnt das Gottesgesetz. Schon als organische Wesen unterstehen wir dem Gottesgesetze, können unsere besondere, von ihm auch uns erteilte Bestimmung nur innerhalb der von Ihm uns gezogenen Schranken erreichen, können auch, wie alle Wesen, unsere höchste individuelle Selbständigkeit und Freiheit nur in der Umschränkung des göttlichen Gesetzes entfalten. Die ganze תורה ist nichts als das למינו für den jüdischen Menschen. Das Gesetz, das für alle unfreien Wesen sich in ihnen ausspricht und sie willenlos beherrscht, das ist für den Menschen und den jüdischen Menschen an diese ausgesprochen, damit sie es frei in sich aufnehmen, von ihm alle ihre Kräfte und Triebe, Kraft- und Willensäußerungen frei beherrschen lassen, und eben in dieser freien Unterordnung unter das Gottesgesetz ihr höheres מין, ihre höhere Gattungsbestimmung rein und voll zur Verwirllichung bringen. Wie Gott den Grashalm und die Zeder, die Kornähre und den Weinstock in seinem Weltenhaushalte braucht und jedem sein Gesetz erteilt, in dessen treuer Erfüllung jegliches froh seines Daseins lebt, unbekümmert darum, warum es Grashalm und nicht Zeder, warum es Ähre und nicht Weinstock, warum Weinstock und nicht Ähre, warum Zeder und nicht Grashalm geworden, Gott den Weltenplan überlassend, froh und glücklich seines Teils seinen Beitrag treu und voll zum Ganzen zu liefern —: so braucht Gott auch in seinem Menschenreiche Menschen und Juden, hat jedem seine Bestimmung und sein Gesetz erteilt, und der große Gotteszweck wird nur dann erreicht, wenn jeder, froh und munter, rein und wahr, treu und voll die Bestimmung löst und das Gesetz erfüllt, das Gott ihm erteilt, und in dieser Erfüllung den Beitrag zum Heile des Ganzen bringt, den Gott von ihm erwartet.
Unter diesen, die Menschenkräfte und Triebe zu regeln und zu leiten bestimmten Gesetzen stehen aber die über עריות, über das geschlechtliche Leben, oben an. Von ihrer Beachtung ist ganz vorzüglich die Rein- und Edelerhaltung des spezifisch geistigen und sittlichen Menschencharakters in der Menschengattung, und des Juden in der jüdischen Menschenfamilie bedingt. Und je höher die Gattung steigt, um so umschriebener wird das geschlechtliche Leben, um so enger die Grenzen, innerhalb deren sich das Geschlecht fortpflanzen kann und soll. Auch בני נח haben עריות, aber שאר אחוה ונדה ist ihnen gestattet. Dem ׳שראל ist das geschlechtliche Leben schon auch durch diese איסורי כרת enger geheiligt, den כהנים durch איסורי לאו דכהונה, und dem כה"ג, in welchem die Blüte der jüdischen Individualität gipfeln soll, selbst durch כי אם בתולה ,חייבי עשה מעמיו יקח אשה, die Grenze noch enger gezogen. So erblüht das geistig und sittlich Höchste nur aus präzis umschränktem sittlichen Gattungsleben, und keusche Sittlichkeit ist der Boden, in dem allein die göttlich hohe Blüte der Menschengattung gedeiht.
Dieser innige Zusammenhang der reinen Fortdauer der Gattung mit dem unverbrüchlichen Gehorsam, den das Individuum den göttlichen Gattungsgesetzen zollt, dürfte in unserem Vers noch eine tiefe Andeutung finden. In den anordnenden Gottesworten ist das למינו-Gesetz für Gräser und Kräuter nicht ausgesprochen. Es heißt für diese nur: תדשא הארץ דשא עשב מזריע זרע. Gleichwohl lautet die Erfüllung: ותוצא הארץ דשא עשב מזריע זרע למינהו. Es war somit das Gattungsgesetz למינו als stillschweigende, selbstverständliche Voraussetzung schon in dem Geheiße: תדשא וגו׳ עשב מזריע זרע gegeben; die Forterhaltung der Gattung ist somit wesentlich durch die Reinhaltung der Geschlechter bedingt, und jede Nichtachtung der göttlichen Gattungsgesetze gräbt ein Grab für die Gattung. Geschlechtliche Ausschweifungen begraben Individuen und Völker, und die Beachtung der durch die איסורי ביאה für die Menschen und die jüdischen Menschen von Gott gezogenen Schranken des geschlechtlichen Lebens ist die Grundbedingung des geistigen und sittlichen Adels der Menschen- und Juden-Geschlechter. Liegt doch der Ernst dieser Gattungsgesetze in der Unfruchtbarkeit der Bastardtiere zu Tage, und wenn die von Tacitus und Plinius bewahrten Berichte der römischen Soldaten über die nicht genug anzustaunende Fülle und Vollkommenheit der Früchte in dem ihren Legionen zur Beute gefallenen Judäa die im jüdischen Schrifttum enthaltenen Überlieferungen in diesem Punkte auch dem schwierigsten Skeptiker bestätigen, so liegt doch hierin mindestens der Beweis,daß auch für die Boden- und Baumkultur die willkürliche, natur- d. h. gesetzwidrige Kreuzung der Gattungen nicht die Veredlung der Früchte bedingt, und die Tatsache, daß es kaum noch gelingt, einen kräftigen Fruchtbaum aus dem Samen zu erzielen, dürfte die Frage sehr nahe legen, ob die sogenannte Veredlung der Früchte nicht in der Tat eine Degenerierung der Baumgeschlechter bewirkt. Jenes in dem Geheiß מזריע זרע implizit gegebene U^-Gesetz dürfte dann auch der Sinn des von den Weisen den Kräutern in den Mund gelegten קל וחומר sein, und uns den Ausruf des Weltgenius, des שר העולם verstehen lehren, der, nach dem tiefen Spruch des ר׳ הנינא בר פפא, als die Kräuter zuerst ohne ausdrückliches Geheiß von dem כלמינו-Gesetz beherrscht hervorgetreten, die einstige Herrlichkeit Gottes auf Erden und die Gestaltung aller irdischen Dinge zum göttlichen Wohlgefallen über die Schöpfüng hin ausgerufen: ׳יהי כבוד ד לעולם ישמח ד׳ במעשיו! (Chulin 60a.). Es ist dies der Hinblick auf jene Zeit, in welcher die Menschen von jedem Grashalm gelernt haben werden, sich freudig dem Gottesgesetze unterzuordnen, in welcher sie zum Bewusstsein gekommen sein werden, daß die Beachtung des Sittengesetzes nicht Laune und nicht Luxus sei, daß es vielmehr also die wahre Existenz und die reine Blüte des Menschengeschlechts bedinge, wie daßelbe Gesetz das Fortdasein und die Blüte aller andern Wesen bedingt. Das wird die Zeit sein, wo das את חקתי תשמרו eine Wahrheit auf Erden wird, das die Zeit, wo ׳ישמח ד במעשין! — Diese Bedeutung des dritten Tages für die organische Reinheit des vege- tabilischen Menschenlebens, für die sittengesetzliche Reinheit des genießenden und geschlechtlichen Lebens, dürfte auch bei der ׳הזאה בג׳ וז für die Rückkehr aus der טומאה zur טהרה dem ׳יום ג seine Bedeutung vindizieren. Er ist für das vegetabilische Leben des Menschen, was der siebente für das animalische. Wie der siebente die Weihe des Geistes durch die Gotteserkenntnis ist und die Menschentat Gott unterordnet, so ist der dritte die Weihe des Leibes in den sittlichen Schranken des Gottesgesetzes. Es kann die Weihe des Geistes nicht erlangt werden ohne die Weihe des Leibes, so wenig, daß, an welchem Tage auch die erste הזאה geschieht, diese immer als am dritten geschehen betrachtet wird, und von da an erst vier Tage zurückgelegt werden müssen, damit die הזאה des siebenten geschehen könne.
Bedeutsam steht auch hier bei der Anordnung des למינו für die Bäume nicht beim זרע, sondern bei der Frucht: עץ פרי עושה פרי למינו אשר זרעו בו. Es hat nämlich der Baum die doppelte Beziehung, als Fruchtbaum für den Menschen und durch den von der Frucht geborgenen Samen für die Gattung, und eben um Früchte nach seiner Willkür zu erzielen, setzt der Mensch die Rücksicht auf die Gattung außer Augen. Darum warnt dies Gesetz: wenn der Fruchtbaum auch deinem Genusse dient, vergiss nicht, daß er die Frucht auch für seine Gattung schafft, daß die Saat für die Gattung in der Frucht liegt, und lasse dich die Lüsternheit nach der Frucht nicht zu einer Degenerierung des Baumes für seine Gattung verleiten.
Es heißt ferner: אשר זרעו בו על הארץ, Fruchtbaum, der Frucht für seine Gattung schafft, in welcher sein (oder ihr, der Gattung) Same ist über der Erde. Der erste Baum war Erzeugnis der Erde, die Keime der künftigen Bäume sind der Erde entnommen, werden über der Erde gezeitigt, und fortan muß die Erde selbst erst den Keim empfangen, um ihn in ihrem Schoß zu entwickeln und zu spenden. So war das Wasser zuerst über die Erde verbreitet, ward dann über die Erde gehoben, um aus der Höhe wieder der Erde zu werden. So wird auch das zuerst über die ganze Erde verbreitete Licht der Erde genommen und an Lichtträger in der Höhe gebunden, von denen es erst die Erde wieder zu empfangen hat. So auch der Samen und die Erde. Dieses gegenseitige Empfangen und Spenden ist der Typus, zu welchem das Schöpfungswerk die ganze Erdschöpfung leitet. Alles Scheiden und Auseinanderlegen erzeugt jenen Wechsel und Austausch, der das ganze Erdenleben ausmacht. Eins ist auf das Andere angewiesen, nicht nur zu empfangen, sondern auch zu spenden. Der Baum bedarf der Erde, aber auch die Erde des Baumes. Alles empfängt um zu spenden, und alles Gespendete kehrt, vervielfältigt, veredelt, zu neuer Segensspende zu ihm wieder.
אונקלוס übersetzt למינהו immer: לזנוהי für seine Arten, also wie למיניו im Plural und diese Lesart mit ו (nicht mit י, das Singular wäre,) ist durchaus korrekt. Siehe ס׳ יאר. Diese Auffassung der Pronominalform הו ist auffallend.
דשא, herbs fit for consumption by animals. We find this expression used in this sense in Yoel 2,22כי דשאו נאות מדבר, “for its herbs (the ones for the beasts) are found in the pastures of the wilderness.”
עשב מזריע זרע, for consumption by human beings.
עץ פרי עושה פרי למינו, if it were a mixture of more than one species it would not be able to reproduce itself.
ויהי כן, it endured, in its original format, not becoming adulterated nor shedding any of its individuality. Had it absorbed parts of competing species it could not have procreated itself.
"Let the earth bring forth (tadshe) grass (deshe):" The correct [understanding] is that deshe is small, soft grass, in which the seed is not recognizable (and therefore it does not say "grass that gives off seed") and the esev (herbs) is bigger than it. And Rabbi Ovadia Sforno says, that deshe is animal food and esev is food for people. But what the commentator on Netivot Shalom wrote - that deshe also includes trees - is not possible, since behold, we find [this word] in many places adjacent to herbs and vegetables (for example II Kings 19:26; Isaiah 15:6; 37:27) and not even once adjacent to trees. And nonetheless, [when used as a verb here in the phrase], "Let the earth bring forth (tadshe)," [it] includes the trees also, since the trees also are small and soft at the beginning of their sprouting (My student, our teacher, Rabbi Avraham Chai Meinster). And behold, "tadshe" is like, "let sprout" and afterwards [the verse] explains [what should sprout]: the deshe which is the smallest, and afterwards, it adds esev that gives off seed - which is bigger than deshe, and afterwards, it adds fruit trees. And therefore the cantillation sign, ravia, which is on top of the word, grass, is correct, since it creates less of a pause than the sign, zakef, which is on top of the word, seed; as grass and herbs [that bear seed] are one matter and fruit trees are another matter. And the sign, pashta over the [word,] earth, creates more of a pause than the ravia after it, as is the way of any ravia that comes after a pashta since it is [only there] so as not to repeat the pashta three times, as [is also the case in] "Behold, I have made him a lord over you, and all of his brothers have I given to him as slaves" (Genesis 27:37). And it is known that the sign, yetiv under the [word,] herb, is only to take the place of a pashta, since the word is [too] short [for it]. However, there is no doubt that the versions that have the word, grass, with a zakef are mistaken. And the 'trustworthy witness' [to this] is in the verse after it, "and the land brought forth grass;" wherein 'grass' is not with a zakef but with a tilsha gedola sign; and the words, "and the land brought forth" are with the signs, kadma and azla, which would not be possible if grass had been with a zakef. And the error in the first [of these two verses] came about because it is easy to mix up a ravia with a zakef, besides [the fact] that there is a pashta in front of it, and it is its way to come in front of a zakef; while no error in the second verse came about because it is unlikely to mix up a tilsha with a zakef, besides [the fact] that there is no pashta in front of it there.
"That bears (mazria) seed:" That has seed in it. And this is one of the functions of the causative (hifil) structure, as in "makrin, mafris" (Psalms 69:32), [means respectively] that it has horns and it has hooves; "marbeh raglayim" (Leviticus 11:42), is that it has many feet.
"Fruit trees that make fruit according to its specie:" All the commentators that I have seen explained that "according to its species" refers back to "that make fruit," but the author of the cantillation marks saw better than all of them, and connected "according to its species" with "fruit trees. And [hence] "that make fruit" is a parenthetical statement, as it is only an additional explanation about the fruit trees. And the word, lemino (according to its specie) and lemineihu (according to its species) is a poetic phrase of the Holy language and its sense is, of many types, of all the types that there are; as in "all of the raven of all of its type,... and the hawk of all of its types,... the heron of all of its type,... and the locust of all of its type;" (Leviticus 11:15-22), the sense of which is the raven and the hawk, etc. of all the types that there are. And so [too] below (verse 21), "and all of the crawling living souls that the waters swarmed of their types and all flying fowl of its types;" and so [too] (verse 24) "and let the earth bring forth living souls of their type, beasts and crawling animals and wild animals of the land, of their types;" and so [too] (Genesis 6:20) "From the fowl of their types and from the beasts of their type, from all that crawl upon the earth of its types." 'And the father of all of them' (the clearest example) is (Ezekiel 47:10) "of its type will be their fish, like the fish of the Great Sea, very many;" the intention being that the fish will be numerous and will be of all the types, and so [too is it expalined] in the Talmud Yerushalmi Shekalim 6:2, "'of its type will be their fish;' types of types will be their fish." I wrote this explanation in the year 5596 in my book Prolegomeni, page 191; and at the end of ten years, I acquired the book, Harecasim Lebikaah, and I found that he also explains it thus (and see below 13:3).
"That has seed in it:" [This] refers back to trees; that the trees should have everything they need for the preservation of their specie on the earth.
is not synonymous with... Rashi is answering the question: Why did it not say: תדשא הארץ דשא מזריע זרע [omitting עשב], or תעשיב הארץ עשבים [omitting דשא]?
That its seed is grown within it. Rashi is answering the question: Is מזריע not a transitive verb that indicates an ongoing action?
So that it can be resown elsewhere. Meaning, the person’s ability to sow the seed in another place is the verb’s ongoing action.
However, it [the earth] did not do this. Maharshal asked: Why did the earth disobey? The answer is: Hashem commanded it to bring forth fruit trees in a way similar to herbs, whose stalks and leaves are similar. Thus the earth understood that the fruit trees too should be this way, i.e., the wood should be edible like the fruit. But the earth reasoned as follows: Herbs have stalks and leaves that are naturally similar, yet the stalks are inedible without some preparation. However, the wood and fruit of trees are naturally dissimilar, and rightly so. Thus, even if they were to be made similar, the wood will need a lot of changing and preparation to become edible. Thus, the earth did not do this. This explains why in Hashem’s command, it says למינו once for herbs and trees together, but in the earth’s action it is written למינהו for each one separately. For when Hashem commanded the herbs and the trees to be the same, למינו applied equally to both. But when the earth disobeyed [and made them different], it is written למינהו twice.
It, too, was punished for its sin. [You might ask:] Rashi later comments as follows on the earth’s curse (3:17): “This is comparable to one who adopts evil ways and people curse the breasts at which he was suckled.” Does this not imply that the earth was not punished for its own sin, [but for Adam’s]? The answer is: Both sins caused the punishment. Perforce Chazal said there, “This is comparable to one who adopts evil ways...” because in that verse it says, “The soil will be cursed because of you [Adam],” which implies: it was not cursed for its own sin. (Re’m) [Furthermore,] if the earth was cursed for its sin alone, why was it not cursed immediately, but only when Adam sinned? And if it was cursed only because of Adam, the curse should be in what affects man alone, such as emitting flies and mosquitoes — not by changing the earth’s own nature, to grow thorns and thistles. (Nachalas Yaakov) How is the earth’s sin connected to Adam’s? It seems that the earth’s sin caused Adam to sin, as Adam ate from the esrog tree, whose wood and fruit have the same taste. This quality was unique, thus he desired to eat from it. But if the earth had not sinned, the wood and fruit of every tree would be this way, and man would not have desired the esrog tree, through which he sinned. Therefore, the earth was punished together with Adam. (Divrei Dovid)
These are the kernels... Rashi is answering the question: Why is it written אשר זרעו בו concerning the trees, but מזריע זרע concerning the herbs? Thus Rashi explains, “These are the kernels...” meaning that new trees are grown mainly through grafting or planting a branch from another tree, [although the kernels, too, may be planted]. Thus it says here אשר זרעו בו, [omitting מזריע זרע], since the fruit’s kernels are not its [primary] means of planting. But herbs are planted only by their seeds, thus it says מזריע concerning them. (Devek Tov)
From an outsider’s perspective, the exposure of dry land, with its tall mountains, plains, and ravines, would have seemed a most dramatic event. However, on the very same day there was another creation, even more significant for humanity: God said: Let the earth sprout grasses. The earth was commanded to bring forth various types of vegetation. If until now the Torah dealt with metaphysics and physics, the third day introduced the concept of biology. The novelty of this creation was not in the actual growth or spread of the grass; such processes occur even in a puddle of water or a mound of earth. Rather, the sprouting of the grass was unique in that it contained within it a novelty known in classical philosophy as the vegetative soul. The grass was the basis for all higher life forms that would be created later, not only because the latter depend upon vegetation in order to survive, but because they are themselves more advanced forms of things that grow. The creation of biology includes not only growth but also proliferation: Vegetation yielding seed, and fruit tree bearing fruit in its kind, in which there is its seed, upon the earth. The definition of the biological system according to a process in which a cell or group of cells start to grow, and indeed to propagate, is not new. Although this phenomenon of growth and reproduction runs counter to all considerations of physics, as it violates the laws of entropy, it is nevertheless the very definition of life. And it was so.
תדשא הארץ דשא, “let the earth become capable of producing herbs.” Some commentators believe that the word דשא is equivalent to עשב, small thin grass, i.e. grass which has not yet produced seed. The word עשב when used in the Torah would then describe grass that has grown high enough to produce seed capable of reproducing itself. Rashi does not accept this interpretation but believes that the word דשא is a collective term for green vegetation of a primitive nature covering the surface of the earth. Hence, the word דשא does not need an adjective to define it more closely. Nachmanides queries Rashi’s statement, saying that if he were right the word דשא would never appear in the plural mode, whereas our sages speak of combinations of several kinds of .דשאים. Therefore we must accept the view that the word דשא describes grass that has not fully grown. Any plant that has not developed to the stage of reproducing itself, i.e. having produced its own seed, is called דשא. This is also reflected in the word תדשא, a directive to continue to develop eventually into fruit-bearing trees, why else would the Torah not write תוצא הארץ דשא ותוציא עץ פרי, “let the earth produce herbs, and let it produce a fruit-bearing tree?” Clearly, the tree is merely a continuation of a growth process that commenced as דשא. Nachmanides queries further why the Torah does not mention עצי סרק, trees which do not produce edible fruit, saying “why does the Torah not mention non fruit bearing trees and why was the earth commanded to produce only fruit-bearing trees?” He answers that actually the wording of the Torah alerted the sages to say that the so-called עצי סרק also produce fruit; however, after the earth was cursed as a result of the original sin, the fruit of these trees was cursed also and became inedible or poisonous. Nachmanides goes on to explain that the verse may be understood in the following sequence: first the earth was commanded to produce primitive plants. Once the earth had been able to comply with this part of G’d’s directive, He directed earth to produce more sophisticated vegetation, such as fruit-bearing trees, the trunks of which were also edible. Nachmanides adds that the reason the Torah did not assign a specific day as being the one on which the earth carried out this directive was that earth will forever continue to produce vegetation. This was not a one-time event, such as the establishment of a horizon, oceans, etc. Moreover, the earth is a permanent phenomenon in this universe regardless of the fact that certain parts of the earth produce vegetation and other parts do not.
(Alef) The Psalmist said in Ps. 50:18, 20, “When you see a thief, you fall in with him, and throw in your lot with adulterers. You are busy maligning your brother, defaming the son of your mother.” It appears to me [that this can be explained] according to that which is written in Netsach Israel, chapter 25: (Maharal, Netsach Yisrael, pp. 126-127 in London edition.) We were asked, “How is it that Israelites are constantly yearning to [do] bad, etc.? As he seeks evil for the one who is his compatriot in Torah and in the commandments. And [yet] the Torah states (Lev. 19:18), ‘and you shall love your neighbor as yourself.’” And I answered him, etc. However this trait is not in Israel from the angle of ‘an evil soul desires evil.’ As from the angle of their essence, this holy people is deserving of all the importance and status, etc. And the one who is important based on his own nature will [naturally] seek status (and this is what causes the Jews to hurt each other). As you will not find a villager jealous of a great minister, but rather a sage of another sage, a wealthy man of a wealthy man and a strong man of a strong man, etc. Rather this thing comes from [their appropriate] sense of importance. And the proof to this is that it is perfectly obvious that when one of them is in distress, all of them step forward like ‘a brother for adversity.’ And that is because Israel is one nation, etc. And it is not like the traits of licentiousness, etc., as that thing would show great lowliness, etc. And they are stiff-necked from repenting, etc. Because they are far from physicality, they are not [easily] impacted, but rather hold on to their traits, etc. [See there.] And for this reason, he said, “When you see a thief, you fall in with him, and throw in your lot with adulterers” – and that is from the side of crass physicality and it is lowliness. But, “You are busy maligning your brother, etc.,” is from the side of an elevated form, and as is written in Netsach Yisrael. And they are two opposites of one issue. And ‘there should not be [lowliness] like this in Israel’ – the holy people that comes from a good nature. And that which is in Parashat Netzaivm (Deut. 29:21-26) is elucidated by this: And later generations will ask—the children who succeed you, and foreigners who come from distant lands and see the plagues and diseases that the Lord has inflicted upon that land. All its soil burnt by sulfur and salt, etc. And all the nations will say, “Why did the Lord do thus to this land; wherefore that awful wrath?” And they will be told, “Because they forsook the covenant that the Lord, etc. And they turned to the service of other gods and worshiped them – gods whom they had not known and whom He had not allotted to them. So the Lord was incensed at that land, etc.” And Rashi explained [the phrase], “whom they had not known,” [as] they had not known the strength of divinity in them. And Onkelos translated [it as, these gods] did not do good to them – as the one they selected for a god did not give them any inheritance or portion. See there. And at first glance, [this needs] precision – as had it given them an inheritance and a portion, the ‘prohibition [against worshiping it] would still stand in its place. [It is] as we expound in the Gemara, (See Bamidbar Rabbah 20:9.) “He exalts (masgi, which can also be read as fools) nations, then destroys them” (Job 12:23); such that it appears to them that they are healed by idolatry, etc. And see that with the generation of the flood it is written (Gen. 6:13), “and behold I will destroy them with the earth.” And the Rabbis, may their memory be blessed, expounded [it as] (Bereishit Rabbah 31:7), “with the land” – three handbreadths of the depth of a plow were despoiled. And the sin of the land was that the Lord said (Gen. 1:11) that the land should give forth “trees of fruit” – that the taste of the tree be like the fruit; but it made “trees that made fruit” (Gen. 1:12). (Bereishit Rabbah 5:9.) [It did this] because [its] material was coarse; and this caused man to incline towards physicality. And [so] the Lord said (Gen. 3:17), “Cursed is the earth for the sake of man” – as the damage was evident in man. And for this reason, [people] in the generation of the flood also sinned in physicality – violent theft, sexual immorality and murder; and this was because of the sin of the land. And therefore it was punished. And in the Guide (Guide for the Perplexed 1:36.) , [Rambam] wrote that we only find [the terms], awful wrath and jealousy [attributed to God] with idolatry, [since it is understandable that] the Lord has awful wrath about this. See there. But the sin of idolatry is from the angle of the form (the spiritual side) – and that it is the loss of the intellect, as it is written in Gur Aryeh. (Perhaps the reference is to Gur Aryeh on Exodus 22:30.) That is why the verse stated, “And all the nations will say, ‘Why did the Lord do thus to this land’” – since if their sin was from the spiritual side, the land did not sin. But if we say that the sin was from the side of physicality; you would still ask, “‘wherefore that awful wrath,’” as this is only with idolatry – as is written in the Guide – and that is from the angle of the intellect. “And they will be told, ‘Because they forsook, etc. and worshiped other gods’” – and the awful wrath was for that. And “whom they had not known and whom He had not allotted to them” – meaning that they did not apportion them any good and they did not know them [to be] with divine powers, and this was not from a confused intellect, such that ‘He fools the nations.’ Rather it was from the side of crass physicality that [such] anarchy was pleasing to them. And that was the sin of the land, and hence, “all its soil was burnt.” However, if people do righteous deeds, ‘the desolate land will be worked.’
One should not engage in conversation after the cup of blessing, and one should not say the blessing over a “cup of tribulations.” What is a “cup of tribulations”? A second cup. The reason for this is that pairs are bad luck. As they taught in a baraita, “Whoever drinks double – that is, a pair of cups – should not say the blessing, because of the verse “Be proper to meet your God, O Israel.” (Am 4:12: “Prepare to meet your God, O Israel!” (JSB), but this midrashic use of the verse picks up on the connotation of nakhon – being proper or correct – from the root of the imperative verb hikon “prepare.”) And the reason for prohibiting pairs is because of witchcraft and beings composed of two who rule over anyone who eats and drinking something in pairs. And another reason to distance oneself from “twos” is that that are separated from the power of One, for pairs come from the power of “twos.” So in order to fix one’s heart on unity and distance oneself from dualistic faith, like what is alluded to in Scripture, “Do not mix with shonim,” (Pr 24:21: “Do not mix with dissenters” (JSB). However, R. Bahya is clearly playing on the connection between “shonim” – literally, “those who differ” and shnayim – “two. In other words, he reads the verse as, “Do not mix with dualists.” The Talmudic prohibitions on pairs probably had something to do with their Babylonian cultural context, i.e., the dualistic Zoroastrianism of the Sassanid Persian empire.) those who believe in twos or more. Therefore they prohibited pairs even for things eaten and drunk, for it is appropriate for natural matters to be a sign and symbol of appropriate practices and beliefs, (Literally, “appropriate matters.” But some mss. of R. Bahya’s text read “intellectual and spiritual matters,” making his point clearer.) in that you already knew that true beliefs thus require actions. And you see that in the story of Creation, it was not said, “that it was good” on the second day. (That expression ki tov, which appears after the descriptions of what was created on the other five days in Genesis 1, is conspicuously absent at the end of the account of day two.) For we follow what they said in Genesis Rabbah, that on it dissent and Gehennah were created, and without a doubt, with things like these created on it, it is a dangerous day, on which it is prohibited to begin any work, as our rabbis z”l said, “One does not begin things on the second day, because whoever adds something to one, there’s no good in him [or it], and thus it was called yom sheni – “day two,” which is from the expression shinui – “change.” For in One there is no change, which is what is written: “For I am the Lord, I have not changed.” (Mal 3:6.) But the second day was the beginning of change, and from then on, change in what was created is desirable, and on the rest of the days after it we have found basis for an accusation against all of them, e.g., on the third day God said, “Let the earth bring forth fruit trees,” but it actually brought forth only “trees bearing fruit.” (Gen 1:11,12. R. Bahya picks up on the slightly different phrasing: “fruit tree bearing fruit” (1:11) vs. “tree bearing, to imply that the earth did not do exactly as God commanded.) Similarly on the fourth day the moon made an accusation saying, “It isn’t fair for two kings to use one crown.” (B. Hullin 60b. This is the midrash told there: And God made the two great lights? but later it says: “the great light and the small light”! The moon said before the Holy One: Master of the world, is it possible for two kings to use one crown? God said to her: Go and diminish yourself! She said before God: Because I asked a good question, I should diminish myself? God said: Go and rule both in day and in night. She said: What advantage is that? A candle in the daylight is useless. God said: Go and let Israel count their days and years by you. She said: They use the daylight [of the sun] to count seasonal cycles as well…Seeing that she was not appeased, the Holy One said: Bring a (sacrificial) atonement for me that I diminished the moon! This is what R. Shimon ben Lakish said: What is different about the ram of the new moon that it is offered “for God” (And one ram of the flock for a sin offering for God…Numbers 28:14). Said the Holy One: This ram shall be an atonement for me that I diminished the moon.) And likewise on the fifth day, God killed the male Leviathan, (Though in his commentary to the Torah on Gen 1:4, R. Bahya uses the version of this midrash found in b. Bava Batra 74b: God castrated the male Leviathan and killed the female Leviathan. For had they mated with one another, they would have destroyed the world.) which can be interpreted as He hid the heavenly light. And likewise on the sixth day, Adam sinned and changed the will of Ha-Shem, and about this it is said, “altering his face, you sent him out.” (Job 14:20, which R. Bahya interprets as “you (Adam)– changed God’s face, and so ‘made” Him (God) send you out of the Garden of Eden.”) See how the second day is the cause behind all of this, because all of these things come from its power and follow it. To the extent it said “Prepare to meet your God, O Israel,” (Am 4:12.) who is one, and it added “O Israel,” who is the one singular nation of the one God, as it is said, “And who is like Your people, one nation on earth,” (I Chr 17:21.) you should prepare and direct yourself to meet the One. So you should not eat or drink things in pairs, so that you will not think dualistic things in your heart.
Locusts corresponded to "Let the earth sprout... fruit trees producing fruit," for the locusts were a destruction of this statement specifically, for locusts are more capable than any other insect in destroying fruit as is written (Devarim 28:38), "The field will produce much seed, but you will gather little for the locusts will consume it," and it also says, "All your trees and fruit of your land will be inherited by locusts." From here you see that Locust are specific in their ability to destroy tree and fruit. Even though the hail also struck the trees of the field, it wasn't specific to the trees of the field for it also struck animals and people. But the locusts were specific to the trees and fruit.
10. The Rabbi: It runs parallel with the history of creation. The words: 'He who covereth Himself with light' (Psalms 104:2), correspond to 'Let there be light, and there was light' (Genesis 1:3). The words: 'He stretcheth out the heavens like a carpet' run parallel to 'Let there be a firmament'; the words: 'He who layette the beams' to 'the water above the firmament' (Psalms 104:3). He then describes the atmospheric phenomena, clouds, winds, fires, lightnings, and thunder, which all stand under God's guidance, as it is written: 'For by them judgeth He the people' (Job 36:31). In the psalm this is described in the words: 'He who maketh the clouds His chariot, who walketh upon the wings of the winds, who maketh the winds His messengers, and His ministers a flaming fire' (Psalms 104:3-4). This means that He dispatches them whither and on what errand He desires. Thus far the phenomena of the atmosphere. The psalm, then, passes on to 'let the waters . . . be gathered . . . and the dry land appear' (Psalms 104:9), which is parallel to: 'He founded the earth on its bases.' According to its nature water would close up above the earth, covering it completely, hills and dales, like a garment, as the psalm hath it: 'With the flood, as with a robe, Thou coveredst it; waters stand above the mountains.' Divine Providence, however, obviated its natural inclination, and sent it down to the ocean's deep, to let animals arise and God's wisdom appear. The words: 'At Thy rebuke they flee,' describe the retirement of the water in the seas and underneath the earth. The same condition is alluded to in the words: 'To Him that spread out the earth above the water' (Psalms 136:6), a sentence which seemingly contradicts the other: 'With the flood as with a robe Thou coveredst it,' the latter corresponding to the nature of the water, whilst the former describes God's wisdom and omnipotence. Then the psalm continues: 'Thou didst appoint a bound, that they might not pass over, nor turn again to cover the earth' (Psalms 104:9). All this is intended for the benefit of mankind. By means of certain clever works and dykes man keeps off the floods of rivers, utilising only so much water as is required for mills and irrigation. The psalm now says: 'He sends forth springs into the valleys' (Psalms 104:10), that they should 'give drink to every beast of the plain' (Psalms 104:11), as soon as the wild beasts were created. The words: 'Upon them dwell the birds of the heaven' (Psalms 104:12) refer to the creation of the birds. The psalm, then, passes on to 'Let the earth bring forth' (Genesis 1:11) in the words: 'To the mountains He gives drink from His upper chambers' (Psalms 104:13). This is only another expression for: 'But there went up a mist from the earth' (Genesis 2:16) likewise for the benefit of Adam and his posterity. The psalm says: 'He causes grass to spring up for the cattle' (Psalms 104:14), lest the grass be despised, since it is of service for the domestic animals, oxen, sheep, and horses. This is described in the words: 'Service of man,' (ibid.), viz. agriculture, by means of which he produces corn for himself, as is expressed in the words: 'To bring forth bread from the earth.' This is parallel to the verse: 'Behold, I have given you every herb bearing seed, viz. the corn for man, and the chaff for the rest of creatures' (Genesis 1:29), as it is said: 'And to every beast of the earth, and to every fowl of the heaven . . . every green herb for meat' (Genesis 1:30). The psalm then mentions the three foods gained from the soil, viz. corn, wine and oil, which are comprised in the term leḥem, and their usages as follows: 'Wine which gladdens man's heart, to make his face shine more than oil,' 'and bread,'--viz. the loaf--sustains man's heart' (Psalms 104:15). Then he mentions the importance of rain for the trees in the words: 'The trees of the Lord have their fill' (Psalms 104:16). These high trees have a use for some animals, as is expressed in the words: 'Wherein the birds make their nests' (Psalms 104:17), just as the high mountains serve other animals, viz. 'The high mountains are for the wild goats, the crags a refuge for the coneys.' Thus far the description of the dry land. The psalm then discusses the Biblical words: 'Let there be lights' as follows: 'The moon He made to measure time,' (Psalms 104:19). After this is mentioned the utility of the night which is not the work of accident, but of intention. There is no trifling in His work, nor even in the accidental consequences of the same. The night is but the time of the absence of sunlight, yet instituted for a purpose. This is expressed in the words: 'Thou makest darkness, and it is night' (Psalms 104:20). This is followed by the description of beasts dangerous to man, which go forth at night and hide by day, whilst man and domestic animals sleep at night and walk abroad during the day. 'Man goes forth to his work and to his labour until the evening' (Psalms 104:23). Having thus included all terrestrial animals in the discussion of the rivers and heavenly lights, and having also mentioned man, there only remain the animals which live in water, the life of which is very little known to us, because Divine Wisdom lavished on them is not so manifest to us as in the former. Speaking of the wisdom which is visible, the psalmist breaks out in praise and says: 'How manifold are Thy works, O Lord!' (Psalms 104:24). He then resumes the subject of the ocean and what is therein, concluding with the words: 'Let the glory of the Lord endure for ever; let the Lord rejoice in His works' (Psalms 104:31). This is a rendering of the words: 'And God saw everything that He had made, and behold it was very good' (Genesis 1:31). At the same time it is an allusion to the seventh day in the words: 'He rested,' 'He blessed,' 'He sanctified,' because it marked the completion of the works of nature, which had a time limit, and placed man on a par with angels, which, being spirits, are above natural impulses, and not bound by time in their works. Intellect can, as we see, picture heaven and earth in one moment. This is the world of celestial life and bliss where the soul finds ease at the moment when it reaches it. The Sabbath is, therefore, called 'a taste of the world to come.'--Let us now resume the discussion on the opinion held by philosophers that the elements having entered various combinations relative to the variety of climes, atmosphere, and constellations, received a variety of forms from the Giver of forms. All minerals are, therefore, but the sum total of the specific powers and faculties. Others assert that the powers and qualities of minerals are the product of combination only, and consequently do not require forms of divine origin. The latter are only necessary for plants and animals to which a soul is attributed. The finer this mixture is, the nobler is the form proper for it in which the divine wisdom manifests itself in a higher degree. It becomes a plant which is possessed of some feeling and perception, penetrates the earth, and derives nourishment from good, moist soil and sweet water, avoiding the contrast. Thus it grows, until it comes to a stand-still, having given life to another like it and produced seed. This seed, then, according to a wisdom implanted in it, pursues a similar course. Philosophers call this nature, or rather powers which guard the preservation of the species, since the essence of the individual cannot be preserved, it being composed of various component parts. A thing which possesses these powers of growth, propagation and nourishment, is devoid of the power of motion, and is, in the opinion of philosophers, guided by nature. As a matter of fact, it is God who controls it in a certain condition. Call this condition what thou wilt, nature, soul, power, or angel. If the mixture is still finer, and fit to be impressed by the divine wisdom, it is favoured with a higher form than the bare physical power. It is able to bring its food from a distance, and is possessed of organs subject to it, which cannot move except by its desire. It has more control over its parts than the plant with which the wind plays, which cannot ward off damage, nor obtain what is useful to it. The animal has limbs to move about from place to place. The form allotted to it above its physical life is called soul. The souls vary greatly according to the preponderance of one or the other of the four elements. The wisdom of Providence has also constituted each living being for the benefit of the whole world. We may not be aware of the use of most of them, any more than we know of the use of ships' implements, and consider them therefore useless, whilst the master and builder of the ship knows it. We would not know the purpose of many of our bones and other organs if they lay detached before us, and so we are in ignorance of the purpose of every bone and limb, although we use it, and are convinced that if we lacked one, our actions would be impaired, and we could not do without it. All atoms of the world are known to, and mustered by, their Creator, and nothing can be added to it, nor anything taken away from it. It is necessary that souls should differ from each other, and that the organs of each soul should be suitable to it. For this reason He endowed the lion with organs for seizing its prey, such as teeth and claws, in addition to courage; but to the hart He gave the means of flight as compensation for its timidity. Every soul instinctively uses its faculties according to their nature, but nature does not reach perfection in any part of animal life, and consequently has no desire to obtain a form higher than the living soul. This, however, is possible in man, in whom it strives for a higher form. The Divine Influence grudges nothing. It bestows on him a higher form, called material or passive intellect. Men differ from each other, because most of them are physically of different constitutions, and the intellect follows the latter. If his gall be yellowish, he is quick and alert; if blackish, he is quiet and sedate. The temperament follows the mixture of humours. If an individual is found of evenly balanced humour, which controls his contrasting dispositions (like the two scales of a balance in the hand of the person who weighs and regulates them by adding or subtracting at his will), such a person possesses without doubt a heart which is free from strong passions. He covets a degree of divine character above his own. He is perplexed, not knowing which inclination should have preponderance. He does not give way either to anger, or to lust, or to any other passion, but controls himself, and seeks divine inspiration to walk the right path. This is the person on whom the divine and prophetic spirit is poured out, if he is fit for prophecy, but if he stands below that degree, he is only endowed with inspiration. In the latter case he is a pious man, but no prophet. There is no niggardliness with God, who allows every one his due. Philosophers call the giver of this degree Active Intellect, and regard it as an angel below God. If a man's intellect is in conjunction with the former, this is called his paradise and lasting life.
Explanation for the Tikkun of Fruit (The first ever published seder for Tu biShvat — Pri Ets Hadar (The Fruit of the Majestic Tree) — can be found in a kabbalistic text, first published as a pamphlet in Venice in 1728. (See Friedberg, Beyt ‘Eqed Sefarim, vol. 3, p.851, no.777.) Written by an unknown author, Pri Ets Hadar was included in the Sefer Ḥemdat Yamim by R’ Yisrael Yakov Ben Yom Tov Algazi (1680-1756) (the Rosh Yeshiva of Beit El in Yerushalayim, a friend of the Ḥida, and father of the Maharit Algazi). One of the great mekubalim of his time, R’ Algazi’s name added greatly to the credibility of Ḥemdat Yamim despite its attribution by Rabbi Yaakov Emden to Natan Binyamin Ghazzati (1643-1680) the 17th century mystic who greatly encouraged the aspiring messiah, Shabbtai Tzvi. Sefer Ḥemdat Yamim remains a major source of kabbalistic minhagim (customs) still practiced by followers of the Ari z”l’s school of Jewish mysticism in Jewish communities all over the world.) Although the 15th of Shevat occurs during the “days of the Shovavim,” (The six weeks during which the first six portions of the book of Exodus are read are considered a period of repentance. This is suggested by the fact that the first letter of the Hebrew name for each of these six portions spells shovavim, “wayward,” which alludes to the verse, “Return wayward children.” (Jer. 3:14).) it is not a fast day, since it is the New Year’s Day for the fruit of the tree. Through the tikkun that is performed on this day with fruit, the sefirah,”Tsaddik, Life of the Worlds,” is aroused. (According to Zoharic Kabbalah, earthly arts that are performed with theurgic intention may positively affect the ten inner aspects of the Godhead called sefirot. In this case, the religious acts concerning fruit that are performed on the 15th of Shevat are said to effect the ninth sefirah, Yesod, or “foundation.” The sefirah represents the male generative principle within the divine world called Tsaddik, or “righteous one.” The sefirah is often anthropomorphically represented as a phallus.) This mystery is mentioned in the Zohar, Bereshit, (Zohar. v. 1. 33a. Also see Zohar v.3. p.87a. The meaning is that the production of fruit depends on the union of both male and female elements. Although the female tree bears the fruit, it depends on the male for fertilization.) “on the third day, the earth made fruit from the potency of that [supernal] Tsaddik. As it is written, ‘And God said, let the earth bring forth… fruit trees that produce fruit…‘ (Gen 1:11) ‘Fruit trees‘ refers to ‘the tree of the knowledge of good and evil‘ that bears fruit. (I.e., the tenth sefirah, Malkhut, which is female.) ‘That produce fruit‘ alludes to Tsaddik, the foundation of the world….” (I.e., the ninth sefirah, Yesod, the male.)
“The fruit yielded a harvest,” (Paraphrase of Ps. 107:37.) every “fruit tree producing fruit according to its kind.“ (Gen. 1:11.)
“Its fruit is food and its leaves a source of healing.“ (Ezek. 47:12.) So on this day, the beginning of Your deeds concerning [the trees’] budding and renewal, “a person will earn with its fruit…,” (Song of Songs 8:11.) “producing fruit after its kind.“ (Gen. 1:11.) For so the days of budding will be full for the fruit of the supernal tree, “the tree of life which is in the midst of the garden“ (Gen. 2:9.) and it makes fruit above.
In the Tikkunei Zohar it says (43rd Correction): “5. WE SHOULD further EXPLAIN. A fruit tree is the Central Column, TIFERET; yielding fruit is the Righteous, YESOD, “whose seed was in itself” (Genesis 1:11); “upon the earth” is the Shechinah, MALCHUT, in which all seeds are included. ZEIR ANPIN PRODUCES SOULS OF THE RIGHTEOUS VIA YESOD THAT TRANSMITS THE SOULS TO MALCHUT, WHO IS IMPREGNATED THROUGH RECEIVING THE PLENTY OF ALL THE TEN SFIROT THAT IS DRAWN TO HER VIA YESOD, TO BEAR NEFESH, RUACH AND NESHAMAH FROM ALL THE LEVELS. And here IS ALLUDED TO the precept of being fruitful and multiplying, WHICH IS to produce fruit and seeds, THAT IS, TO BEGET RIGHTEOUS CHILDREN. This is the meaning of, “He did not create it a waste land, He formed it to be inhabited” (Yeshayah 45:18). Whoever neglects multiplying and being fruitful IS CONSIDERED as if he returned that earth, THAT IS, MALCHUT, CALLED EARTH WHEN IT RECEIVES ABUNDANCE, TO THE LEVEL OF dry land, FOR SHE IS DRY FROM LIGHT, and withholds blessings from it. HE EXPLAINS THAT each one FLAWS according to his own level, FOR whoever flaws below, flaws above, in the place where his soul was hewn FROM. IF THE ROOT OF HIS SOUL IS FROM A HIGH PLACE AND HE CREATES A FLAW THERE, HIS PUNISHMENT IS GREAT. THEREFORE THE HOLY ONE, BLESSED BE HE, IS STRICT WITH HIS PIOUS ONES, BECAUSE THE ROOT OF THEIR SOULS IS HIGH IN HEAVENS, AND HIS PUNISHMENT IS GREATER THAN OF A MAN OF A LOW LEVEL.” If he already damaged and cannot correct himself at the proper time, then if the Creator will give him the merit of bearing a son he should make an effort to marry him off to a woman before he comes to sin. And in this generation one should distance his son and protect him from anything that can lead him to a negative thought before he marries a woman.
And nevertheless, the more accepted thing for the correction of the relations of Talmidei Chachamim is from Shabbat to Shabbat. Similarly it says in the Tikkunei Zohar (Sixth Correction): 10. “In any tree” (Devarim 22.6) refers to the Tree of Life, MEANING ZEIR ANPIN, FROM THE CHEST AND UP. About it is said, “She is a tree of life to those who lay hold on her” (Mishlei 3:18). And about it, ZEIR ANPIN, CALLED MAN, IS SAID, “For is the tree of the field a man” (Devarim 20:19). “in any tree” could also BE EXPLAINED AS referring to the Righteous, MEANING YESOD, FROM THE CHEST AND BELOW, of which is said, “And fruit tree yielding fruit after its kind” (Beresheet 1:11). This is the Shabbat day, when the mating of the Shechinah with the Holy One, blessed be He, takes place, then she has rest. 11. And about it YESOD, THE RIGHTEOUS, is said, “And he shall be like a tree planted by streams of water, that brings forth its fruit in its season” (Tehilim 1:3). This is the righteous people’s time to perform marital duty, the night of Shabbat. Since from the Righteous, THAT IS YESOD, CALLED THE SIXTH DAY, new souls bloom in Yisrael on the eve of the Shabbat, referred to as ‘new faces.’
Let me further awaken you to the explanation of this mystery, as follows: I have already informed you that the Essential Root of the Indwelling Presence of HaShem-יהו״ה, the Ikar Shechinah, is in the earth. The verse by which to remember this is, (Isaiah 66:1) “the earth is My footrest.” Thus, when the Indwelling Presence of HaShem-יהו״ה (Shechinah) receives beneficence from the blessings that are above, it is called (Genesis 1:10) The gathering of the waters-Mikveh HaMayim -מקוה המים. In contrast, when it does not receive blessings, it is called, Dry land-Yabashah-יבשה. (Genesis 1:9) The verse by which to remember this is, (Genesis 1:10) “God called the dry land-Yabashah-יבשה earth-ארץ and the gathering of waters-Mikveh HaMayim-מקוה המים He called, Seas-ימים.’” Thus, when this quality is dry-Yeveishah-יבשה and lacking, the Jewish people are in a state of hunger and thirst, naked and lacking everything, and they are shed (Neshurim-נשורים) of it. For, the Jewish people are like the leaves, whereas this quality is like the body of the tree.
Now, the term sea-Yam-ים refers to the seabed that contains the water, as the verse states, (Isaiah 11:9) “As the waters cover the seabed-Yam-ים.” It also states, (Genesis 1:11) “And He called the ingathering of the waters, seas-Yamim-ימים. Clearly, the receptacle of the waters is called the sea-Yam-ים. From within this sea-Yam-ים many camps of angels were created and many different species that the waters within it swarmed with, all of which are supernal chariots and encampments.
13. “And God-Elohi”m-אלהי״ם said ‘Let the earth sprout’” (Genesis 1:11)
And furthermore: (Deut. 22:6) ... in any tree... – this is the Righteous-One, Who is: (Gen. 1:11) ... a tree making fruit of its kind... And this is the Sabbath day, for it is there that is the coupling of the Shekhinah with the blessed Holy One. And there, She has [Var. He has] relief, and upon that is stated: (Ps. 1:3) And it shall be as a tree planted by rivulets of water, that will give its fruit in its season... This is ‘the time of the Righteous-One’, which is Sabbath eve. For from the Righteous-One fly-forth new souls in Israel – on the Sabbath eve – which are called [Var. therefore, they are called], ‘new faces’.
And the Shekhinah is the earth, in which trees grow and flourish, about which it is stated: (Jer. 23:5) ... a righteous sprout... which is: (Gen. 1:11) a fruit tree.
(Gen. 2:9) And Y”Y ELQYM caused to sprout, from the ground, every pleasant-looking tree... etc. – this is a righteous person, he is (Gen. 1:11) ... a fruit tree making fruit to its kind... And in this place, it is Her love, in the joining and unity with Her Husband, and because of this She says: (Song. 2:5) ... for I am love-sick.
It is this that is written: (Gen. 1:10) And ELQYM called the dry land earth’, to make vegetation and fruits, which are the Holy Land of Israel below. It is this that is written: (Gen. 1:11) And ELQYM said: let the earth sprout vegetation...
Six directions are included in the letter Vav (ו) (6) , which is: (Gen. 1:11) ... a fruit tree making fruit... What is its fruit? The letter Yod (י) . For the letter Vav (ו) is a branch of a tree, which separates into six branches, and from six, to branches without number. Yod (י) is the fruit upon each-and-every branch, which is Vav (ו) .
After this, [the name "Elohim"] is written again in the text. And why is it mentioned again? In order to bring out the five rigid leaves that surround a rose. And these five represent the five gates of salvation. And this secret is written about in the verse, "I will raise the cup of salvation" (Psalms 116:13) This is the cup of benediction which is raised after a meal. The cup of benediction must rest on five fingers, and no more, just as a rose rests on five rigid leaves. And this Rose is the cup of benediction. From the second to the third mention of the name Elohim [in the Torah], there are five words. From this point the Ohr [light] was created [hence "Let there be Light."] and concealed and enclosed within that covenant that entered the rose and fructified it. This is referred to as a "fruit-tree bearing fruit after its kind, wherein is the seed thereof." [Genesis 1:11] This seed is the Covenant.
(Genesis 1:11) "And God said: 'Let the earth cause to shoot forth young grass, herb yielding seed, fruit trees etc.", corresponding to what is written: (Leviticus 23:32) "And you shall humble your souls on the ninth of the month in the evening." (At this time) (Deuteronomy 3:24) "Adonai HaShem, you have begun to show your servant your greatness". יהוה complete in His aspects. And here in this movement of the earth, not complete.
You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.)
[3] Another interpretation: And she vowed a vow, and said, "If you will see me, then you will see that I am barren, and Zion is barren, as it is said, "Sing, O barren one" (Isaiah 54:1). If you see me, then you will also see Zion, and remember me, for me, and do not forget your truth, for Zion. There are seven barren ones corresponding to the seven days of creation. The first is Sarah, as it is written, "And Sarai was barren" (Genesis 11:30), corresponding to the first day. And what was created on the first day? Heaven and Earth, which belong to this purchase by the Holy One, blessed be He, as it is said, "Blessed is Avram to G-d on High, Possessor of heaven and earth" [Rashi: having acquired them by creating them] (Genesis 14:19). The second is Rebecca, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), corresponding to the second day. And what was created on the second day? The firmament, as it is said, "Let there be a firmament in the midst of the waters, and let it separate between water and water" (Genesis 1:6). Rebecca also gave birth to two sons, Jacob and Esau, as it is said, "And I will separate you from the peoples" (Leviticus 20:26). The third is Leah, as it is said, "And the Lord saw that Leah was hated, and He opened her womb" (Genesis 29:31), corresponding to the third day. And what was created on the third day? Vegetation, as it is said, "Let the earth sprout vegetation" (Genesis 1:11). And Reuben, the son of Leah, built, as it is said, "And Reuben went in the days of the wheat harvest" (Genesis 30:14). The fourth is Rachel, corresponding to the fourth day. And what was created on the fourth day? The sun, moon, stars, and constellations, as it is said, "And God said, 'Let there be lights'" (Genesis 1:14). And Joseph, the son of Rachel, stood as her offspring, and they bowed down to him, as it is said, "And behold, the sun, the moon, and eleven stars were bowing down to me" (Genesis 37:9). The fifth corresponds to Thursday, and what was created on Thursday? Birds that fly in the air (Genesis 1:20). And so was Samuel, the son of Hannah, like a bird flying from place to place and from country to country, and eventually returning to his nest. And so was Samuel involved in the affairs of Israel, going to all places, as it is said, "And he used to go yearly on circuit to Bethel and Gilgal and Mizpah, and he judged Israel in all these places" And his return was to Ramah, for there was his home. (1 Samuel 7:16-17) The sixth corresponds to the Hazzelelponith, the mother of Samson, as it is written: "And their sister (Hazzelelponith) [Hazzelelponi]"(1 Chronicles 4:3) . What was created on the sixth day? Man, and what happened to man? He died by the hand of his wife, as it is written: "And to Adam He said... for from the tree... you shall surely die" (Genesis 3:17), and Samson, too, died at the hands of his wife, as it is written: "And he loved a woman in the valley of Sorek, and her name was Delilah" (Judges 16:4). The Philistines seized him and gouged out his eyes (Judges 16:21). The seventh corresponds to Zion, as it is written: "And on the seventh day He rested" (Exodus 20:11). And Zion is my resting place forever (Psalm 132:14). Therefore, Isaiah said: "Sing, O barren one, you who did not bear" (Isaiah 54:1).
“It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone? (This is the stone that is located in the inner sanctum in the Temple.) It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2). “He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2). “Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red. “Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It (The reference is to the sun that is mentioned in the previous verse.) is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5). “Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all. (The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve.) Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3). (This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1).) That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2). Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7). “From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14). (The word “mine” refers to wisdom.) From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28). “He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3). “Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7). (The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy.) “Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11). (In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12).) He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them. “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5). Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind. (It expounds the word apiryon as producing fruit [peri].) “From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze? (As stated in I Kings 7:15–21.) It was, rather, of refined bronze whose value equaled that of silver. “Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors. There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him. Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount. Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar. (The egg-bulk is significantly larger.) This kingdom (Their Roman successors.) has none of that. Chased gold [sagur] – that would cause all the owners of gold to close [soger]. (The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold.) But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold. There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge. (The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup.) Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters. Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined. Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17). “From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc. (This is a reference to the interpretation given later in this section.) Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89). “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence. A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses. Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously. (See Bemidbar Rabba 11:3.) It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael. (The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.)
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
“God said: Let the earth sprout grass, vegetation yielding seed, and fruit trees bearing fruit in their kind, in which there is its seed, upon the earth, and it was so” (Genesis 1:11). “God said: Let the earth sprout grass” – it is taught in the name of Rabbi Natan: There were three who were brought to judgment, but there were four who emerged liable. They are as follows: Adam, Eve, and the serpent were brought to judgment, and the ground was cursed along with them, as it is stated: “Cursed is the ground on your account” (Genesis 3:17) – it will produce for you cursed items, such as gnats, flies, and fleas. Rabbi Yitzḥak said: Even these are beneficial. (Even bugs serve a purpose in the world. Thus, the earth’s curse had a silver lining. See Bereshit Rabba 20:8.) Why was it cursed? Rabbi Yehuda ben Rabbi Shalom and Rabbi Pinḥas, Rabbi Yehuda ben Rabbi Shalom said: Because it violated its command, as the Holy One blessed be He said to it: “Let the earth sprout grass, [vegetation yielding seed, and fruit trees bearing fruit in their kind]” – just as the fruit is edible, so should the tree be edible. But, it [the earth] did not do so, but rather, “The earth produced grass…[and trees bearing fruit]” (Genesis 1:12) – the fruit is edible but the tree is not edible. Rabbi Pinḥas said: [On the contrary,] it did even more than it was commanded, taking the initiative in fulfilling the will of its Creator. “Trees bearing fruit” – even the non-fruit trees produced fruit. According to the opinion of Rabbi Yehuda ben Rabbi Shimon, all is well, but according to Rabbi Pinḥas, why was it [the earth] cursed? The explanation is that it is like a person who says [when cursing someone]: Cursed be the breasts from which this person nursed. (The earth was the provider of sustenance for mankind, so it was cursed as part of their curse.)
R. Chanina b. Papa lectured: Concerning the passage (Ps. 104, 31) May the glory of the Lord endure forever. This passage was recited by the Angel who supervised the Universe; for, when the Holy One, praised be He! had said (Gen. 1, 11) After its kind, in connection with the trees, the herbs inferred an a fortiori concerning themselves, saying: "If the Holy One, praised be He! wanted a motley growth, why did He say after its kind, with regard to the trees? Furthermore, is it not an a fortiori; if concerning trees which are not usually growing a motley growth, yet the Holy One, praised be He! said after its kind, how much more so ought we, that are usually growing a motley growth, come forth after its kind! Immediately thereupon each one went forth after its kind. The Angel that supervises the Universe [observing this] said the passage, May the glory of the Lord endure forever."
(Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].
(3) (Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].
(Lev. 19:23:) NOW WHEN YOU COME INTO THE LAND AND PLANT ANY TREE FOR FOOD. This text is related (to Zech. 8:11–12): BUT NOW < I WILL NOT TREAT THE REMNANT OF THIS PEOPLE > AS IN THE FORMER DAYS…; FOR AS THE SEED OF PEACE, THE VINE SHALL YIELD ITS FRUIT, THE EARTH SHALL YIELD ITS HARVEST…. What is the meaning of NOT… AS IN THE FORMER DAYS? When Israel went forth from Egypt and was walking in the desert, he brought down manna for them, brought over quails for them, and raised up the well for them. (The well in question is the well of Numb. 21:16–20, which according to traditional interpretations was movable and followed the children of Israel during the forty-year wanderings. See below, Numb. 1:2; 6:35, 47–50; Tanh., Numb. 1:2; Numb. R. 1:2; 9:14; 13:20; 19:26; Seder ‘Olam Rabbah 5, 9–10; TSuk. 3:11–13; Pseudo-Philo 10:7; 11:15; also TSot. 11:1; Mekhilta deRabbi Ishmael, Wayassa‘ 6; Sifre Deut. 32:14(305); Shab. 35a; Ta‘an. 9a; Eccl. R. 1:2; M. Prov. 14; the various targums to Numb. 21:16–20; and I Corinthians 10:4.) Then each and every tribe made itself a conduit for water, which [drew < the water > from the well and] brought it in to them. Moreover, [each and every one] planted fig trees, vines, and pomegranates, which yielded fruit on the same day, just as it was from the beginning at the creation of the world (according to Gen. 1:11): FRUIT TREE BEARING FRUIT ACCORDING TO ITS KIND. If the children of Adam had been worthy, it would have remained so until now. A person would plant a tree, and it would bear fruit immediately. When Adam sinned, the ground was cursed (according to Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. From now on (ibid., cont.:) IN TOIL YOU SHALL YOU EAT OF IT ALL THE DAYS OF YOUR LIFE. He sowed wheat and it sprouted thistles, as stated (in vs. 18): THORNS AND THISTLES SHALL IT SPROUT FOR YOU. When they went forth from Egypt, [the Holy One] raised up the well for them. Then they made plantings beside its water, and the trees bore fruit on the same day. When the well disappeared, [all the bounty disappeared.] What is written there (in Numb. 20:5)? A PLACE WITH NO SEEDS, FIGS, VINES, OR POMEGRANATES. The Holy One said to Moses: Say to these Israelites: When you enter the land of Israel, I am restoring all the bounty to you, as stated (in Deut. 8:7–9): FOR THE LORD YOUR GOD IS BRINGING YOU UNTO A GOOD LAND, < A LAND WITH STREAMS OF WATER >…; A LAND OF WHEAT AND BARLEY, OF VINES, FIGS, AND POMEGRANATES…; A LAND < IN > WHICH < YOU SHALL EAT BREAD > WITHOUT STINT. When they came into the land of Israel they began sinning (rt.: HT'), as stated (in Jer. 2:7): BUT YOU CAME AND DEFILED (rt.: HT') MY LAND. So it did not bear fruits as was appropriate. They planted much and brought in little, as stated (in Hag. 1:6): YOU HAVE SOWN MUCH AND BROUGHT IN LITTLE. (Above, Exod. 8:10.) Why? Because they ceased < offering > the firstfruits. (Ibid., cont.:) YOU HAVE EATEN WITHOUT HAVING ENOUGH, after {the first fruits} [the shewbread] ceased. (Ibid., cont.:) YOU HAVE DRUNK WITHOUT HAVING ENOUGH, after the libation of wine ceased. (Ibid., cont.:) YOU HAVE PUT ON CLOTHES, WITHOUT BEING WARM, after the vestments of priesthood were abolished. (Ibid., cont.:) THE WAGE EARNER HAS EARNED WAGES FOR A BAG WITH HOLES, after almsgiving ceased. (Zech. 8:10:) A PERSON HAD NO EARNINGS, after pilgrims (going up to Jerusalem) ceased. (Ibid., cont.:) AND THE CATTLE EARNED NOTHING, after the offerings ceased. But in the age to come, the Holy One will not act so. Thus it is stated (in Zech. 8:11–12): BUT NOW I WILL NOT TREAT THE REMNANT OF THIS PEOPLE AS IN THE FORMER DAYS, SAYS THE LORD OF HOSTS; FOR AS THE SEED OF PEACE, THE VINE SHALL YIELD ITS FRUIT, THE EARTH SHALL YIELD ITS HARVEST, THE HEAVENS SHALL YIELD THEIR DEW, AND I WILL BEQUEATH ALL THESE THINGS TO THE REMNANT OF THIS PEOPLE….
(Lev. 19:23:) “Now when you come into the land and plant any tree for food.” This text is related (to Zech. 8:11-12), “But now [I will not treat the remnant of this people] as in the former days…. For as the seed of peace, the vine shall yield its fruit, the earth shall yield its harvest […].” What is the meaning of “not as in the former days?” When Israel went forth from Egypt and was walking in the desert, He brought down manna for them, brought over quails for them, and raised up the well for them. (The well in question is the well of Numb. 21:16-20, which according to traditional interpretations was movable and followed the Children of Israel during the forty-year wanderings. See below, Numb. 1:2; 6:35, 47–50; Tanh., Numb. 1:2; Numb. R. 1:2; 9:14; 13:20; 19:26; Seder ‘Olam Rabbah 5, 9-10; TSuk. 3:11-13; Pseudo-Philo 10:7; 11:15; also TSot. 11:1; Mekhilta deRabbi Ishmael, Wayassa‘ 6; Sifre Deut. 32:14 (305); Shab. 35a; Ta‘an. 9a; Eccl. R. 1:2; M. Prov. 14; the various targums to Numb. 21:16-20.) Then each and every tribe made itself a conduit for water, which [drew [the water] from the well and brought it in to them. Moreover, [each and every one] planted fig trees, vines, and pomegranates, which yielded fruit on the same day, just as it was from the beginning at the creation of the world (according to Gen. 1:11), “fruit tree bearing fruit according to its kind.” When Adam sinned, he sowed wheat and it sprouted thorns and thistles. When the well disappeared, [all the bounty disappeared.] What is written there (in Numb. 20:5)? “A place with no seeds, figs, vines, or pomegranates.” The Holy One, blessed be He, said to Moses, “Say to these Israelites, ‘When you enter the Land of Israel, I am restoring all the bounty to you.’” This is as it is stated (in Deut. 8:7-9), “For the Lord your God is bringing you unto a good land, a land with streams of water […]. A land of wheat and barley, of vines, figs, and pomegranates […]. A land [in] which you shall eat bread without stint.” When they came into the Land of Israel they began sinning (rt.: ht'), as stated (in Jer. 2:7), “But you came and defiled (rt.: ht') My land.” So it did not bear fruits as was appropriate. They planted much wheat and brought in little, because they ceased [offering] the firstfruits.” But in the future, the Holy One, blessed be He, will not act so. Thus it is stated (in Zech. 8:11), “But now I will not treat the remnant of this people as in the former days.” And it states (in Zech. 8:12), “For as the seed of peace, the vine shall yield its fruit, [the earth shall yield its harvest, the heavens shall yield their dew, and I will bequeath all these things to the remnant of this people].”
(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses, (PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard, (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5.) [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He. (Cf. Gen. R. 94:5.) From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].” (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4.) since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built]; (On these altars, see Numb. 23:1, 14, 29.) but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them. (PRK 31(suppl. 1):12.) For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
Before the waters were gathered together the depths were created. These are the depths which are beneath the earth; for the earth is spread upon the water like a ship which floats in the midst of the sea, so likewise is the earth spread out over the water, as it is said, "To him that spread forth the earth above the waters…" (Ps. 136:6). He opened an entrance to the Garden of Eden because thence were planted upon the face of all the earth all kinds of trees yielding fruit according to their kind, and all kinds of herbs and grass thereof, and in them (was seed), as it is said, "Wherein is the seed thereof, upon the earth" (Gen. 1:11). He prepared a table for the creatures whilst as yet they were not created, as it is said, "Thou preparest a table before me" (Ps. 23:5). All the fountains arise from the depths to give water to all creatures.
3) "and the earth shall yield its produce": Not as it does now, but as it did in the days of Adam. And whence is it derived that the earth is destined to be sown and to give fruit on the same day? From (Tehillim 111:4) "A portent (in the days of Adam) He made for His (future) wonders," and (Bereshith 1:11) "Let the earth sprout vegetation, grass, etc." — whereby we are taught that on the same day that it was sown, it gave forth fruit.
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
All other creatures on earth would have shared in a "higher" existence; there would not have been any trees that failed to produce edible fruit, for instance. When you look closely at the instruction issued by G–d to the Earth on the third day, you will find that the trees were meant to be edible themselves, i.e. the trunk, not just the fruit (Genesis 1,11). Earth did not comply with G–d's command completely, since it was aware that G–d would have to hide the Original Light due to the eventual emergence of wicked people. This prompted Earth to withhold some of its goodness also. The reason that the tree itself was to taste the same as its fruit is to elevate the קליפה, "peel," exterior, to the level of the essence, i.e. the fruit. When the level of spirituality is such that the קליפה has become insignificant, then the function of the tree of life has been fulfilled, i.e. every tree will be an עץ החיים.
Whereas someone who fails to procreate by not emitting his semen is considered כאלו שופך דמים, as if he had spilled blood, a person who emits semen for purposes other than procreation has actually spilled blood and is guilty of death. This is why the people of the generation of the deluge were condemned to die, as we have outlined elsewhere. The important thing is that even if a person is סור מרע, abstains from doing evil by not wasting his semen and merely not impregnating his wife who is of childbearing age, he is still considered as if he had spilled blood. The reason is that man is to act like the אדם העליון (a facet of G–d), whose very function is the unending dispensation of שפע, abundance, acts of generosity. If, due to our sins, we do not experience this generosity on earth i.e. in the sphere of מלכות, from the emanation תפארץ which channels such שפע to Israel, as hinted at by the words אשר זרעו בו על הארץ [G–d's first command to provide that שפע in Genesis 1,11. Ed.], such שפע is granted to חצונים, unworthy creatures, and results in ותשחת הארץ, corruption of the earth (Genesis 6,11). The word זרעו should be read as 6) ,זרע-ו) since the sixth emanation is תפארת.
ארורה האדמה, “the soil has become cursed;” the earth had been guilty on its own account, as G-d had commanded it in Genesis 1,11: תדשא הארץ עץ פרי עושה פרי, “to produce edible trees bearing edible fruit;” however the earth had failed to produce edible trees (compare 1,12) The curse on the earth lasted only as long as Adam would live on it, i.e. כל ימי חייך, “as long as you are alive.” If you will make a careful count, you will find that from the day Adam died until Noach was born, no one had been born, and with Noach’s birth the original blessing returned to the earth. Noach’s father, Lemech, was aware of this, this is why he exclaimed at the birth of his son (Genesis, 29) זה ינחמנו ממעשי ידינו ומעצבון ידינו מן האדמה אשר אררה ה'. “this one is destined to comfort us for the hard work we had to do and the disappointments we have experienced as the result of G-d having cursed the soil.”The Torah, after the deluge, testifies that Noach became an outstanding farmer, איש האדמה, who also planted a vineyard. (Genesis 9,20)
This refers to the Midrash, according to which it was originally intended that the earth would produce "the fruit tree yielding fruit after his kind" (Genesis 1:11), such that the tree itself should have been edible as fruit, but the earth "willfully" misbehaved, creating trees "yielding fruit" (Genesis 1:12), on which only the fruit was edible, rather than the tree. Thus the earth's sin preceded human's sin, and the earth was punished together with the humans when they were banished from the garden: "Cursed is the ground for thy sake... Thorns also and thistles shall it bring forth to thee" (Genesis 3:17 - 18).
The vav of ve-tame’ah (then shall be unclean) is like the unaspirated vav in Arabic. (It does not always indicate the start of a new clause. See I.E. on Gen. 1:2 (Vol. 1, p. 30). In other words, ve-tame’ah is not to be rendered: and she shall be unclean, but, then she shall be unclean.) The reason that she is unclean for seven days is that she must wait until she completes (Literally, returns to.) a quarter of days. (The month is divided into quarters. According to the astrologers there is a change in nature and in fate at the end of each quarter. The same is true with each individual.) We find a similarity in the days of illness, for a change is seen at the end of the seven days. (In other words, the quarters do not apply only to lunar months but also to events in life.)
to work the ground from where he had been taken – It is not for naught that the verse mentions “from where he had been taken.” I also found written in the midrash (Shachar Tov Tehillim 92) that the first man (Adam HaRishon) settled himself on Mount Moriah, and from where did they learn this? I further found in the words of our Sages (Chullin 60a) that Adam HaRishon offered a young bull with horns and hooves, and where did they find support in the Torah for this? It appears to me that the source for these statements is the verse “from where he had been taken.” That is to say, from the place about which it says “an altar of earth you shall make for Me…” (Shemot 20:21) As the Sages said, ‘the Holy One created him from the place of his atonement, if only that it be an atonement for him!’ (Bereshit Rabbah 14:8) This refers to Mount Moriah to which Gd sent him to work the ground, build an earthen altar from it and offer upon it an offering of atonement; he was taken from that earth and it is the gate through which he passed, as it gave him his thick, coarse substance through whose agency he fell into sin - as is explained above on the verse “…a tree which makes fruit.” (Bereshit 1:11) Therefore in the place which caused his sin, his atonement will be found because that place – that is, that earth – caused him to sin and therefore that earth is obligated to help him to attain atonement through working it into an altar upon which to offer a bull with horns and hooves. This is a correct explanation of the commandment ‘“an altar of earth you shall make for Me,’ because the damage will be fixed through that which caused the sin. Even according to the opinion that Gd gathered dust for the first man from the whole earth this is still the explanation, because the place about which it says “an altar of earth you shall make for Me” is the location of the foundation stone, from which the world was founded. Dust taken from the center of the world is like dust gathered from the whole earth. Through this the difficulty presented by the verse “…the land upon which you are lying to you I will give it and to your seed” is resolved. (Bereshit 28:13) Rashi explains the verse that Gd folded the entire land underneath Ya’akov. According to my explanation we do not have to say this, rather we can say that he lay down on the spot which is the navel of the world and its center - therefore it was as if he lay down on all the land in its entirety.
Kabbalists use the term עקירה, “uprooting,” when they speak of something which experiences אצילות. The term “uprooting” is used in the sense of “transplanting” not in the sense of “destroying.” Our sages in Bereshit Rabbah 15,1 speak of the verse in Psalms 104,16 “the trees of the Lord drink their fill, the cedars of Lebanon, His own planting.” According to the Midrash G’d uprooted the cedars and moved them to Gan Eden where He replanted them (i.e. in an even more ideal environment, thus adding to their stature, giving them אצילות) Rabbi Chaninah said that prior to being transplanted to Gan Eden these “cedars of the Lebanon were no taller than the feelers on certain types of grasshoppers. We must remember that vegetation on earth was the result of a directive from G’d to earth: “let the earth bring forth all manner of plants, etc.” (Genesis 1,11-12). When the psalmist speaks about G’d personally having planted these cedars there is obviously a question why G’d had to do this. Furthermore, when G’d is reported as having planted a garden in Eden (Genesis 2,8-9) the Torah does not say from where G’d took the plants for that garden. Solomon provided a partial answer to this question when he said that G’d planted these cedars in a place where G’d had done planting. Rabbi Yehudah describes the “promotion” of these cedars in the Lebanon as occurring in three stages, i.e. first according to the verse in Psalms “they drink their fill;” secondly, seeing that every plant requires irrigation, the trees enjoyed a sufficient amount of life-giving water; thirdly they were transplanted to near the source of life itself. At any rate we deal with a form of אצילות experienced by these trees.
Solomon informed us in this verse that a righteous person and a wicked person are absolute opposites of one another. Whereas words spoken by the righteous reflect his wisdom, the words spoken by the wicked person reflect the opposite. This is what is meant by Psalms 1,3: “he is like the tree planted beside streams of water, which yields its fruit in season and whose foliage never fades;” the tree produces leaf and fruit. This is a natural phenomenon, a law of nature which became part of trees alluded to already on the third day of creation when G’d gave the directive to earth: תדשא הארץ, “the earth is to produce vegetation, etc.” The leaf itself performs a useful function in that it protects the fruit against heat by the shade it provides. Nonetheless, the fruit is what counts. Similarly, the righteous is the person, the fruit who counts, he too has “leaves,” similar to the leaves on the tree. His everyday conversation dealing with mundane matters are described as his leaves, whereas his words of Torah are described as his fruit. Just as the leaves on a tree perform an important function, so does even the mundane conversation of the righteous. When our sages in Avodah Zarah 19 interpreted the words “and his leaves do not wither,” (Psalms 1,2) they said that it means that the casual conversations of the righteous are of similar value to the value of the leaves for the fruit of the tree, [for all the above reasons Solomon mentioned here that the mouth of the wise yields up wisdom]. The word ינוב is used in connection with agricultural produce such as in Isaiah 27,6 ומלאו פני תבל תנובה, “and the face of the world will be covered with fruit.” We also find that word in Lamentations 4,9 as referring to the produce of the field. This is also the subject under discussion in Isaiah 57,19 בורא ניב שפתים, “the One Who creates the fruit of the lips.” Speech may be perceived as the “fruit of the lips.” The righteous trains himself so carefully to utter only words of wisdom that wisdom becomes integral to his personality, he personifies it. It is similar to the fruit which represents the essence of the tree. The words: “the tongue of the perverted shall be cut off,” describe the wicked person who is the opposite of the righteous, something which is discernible first and foremost in the way he uses his tongue. Seeing that this wicked person indulges in so much slander, libel, etc., Solomon curses him saying that his tongue ought to be cut off. It is the way of the Torah to attach blessings to the righteous and curses to the wicked. This is why we have the famous saying זכר צדיק לברכה ושם רשעים רקב, “the memory of the righteous is a source of blessing, whereas the name of the wicked will rot.” (Proverbs 10,7) It is well known that the virtue of humility is associated with wisdom, whereas arrogance is a characteristic of the wicked. Just as wisdom is “the fruit” of the righteous, so arrogance is “the fruit“ of the wicked. This is why Solomon says (Proverbs 14,3) “in the mouth of the fools is a rod (branch) of pride, but the lips of the wise protect them.” The source of arrogance is in the heart of the fool and its branch becomes manifest in his mouth. The prophet Isaiah 11,10 illustrated this when he spoke of חוטר describing it as a “branch,” i.e. “a branch comes forth from the trunk of Yishai.” Branches cannot grow unless there is a trunk to support them. There is no point in describing the emergence of such a branch unless it is going to bear fruit. The fruit of such branches of the foolish, the wicked, are words of arrogance, scorn. David paraphrases the same sentiment in Psalms 123,4 הלעג השאננים, הבוז לגאיונים, “the scorn of the complacent, the contempt of the haughty.” In other words, the fool gets so used to being arrogant that arrogance becomes second nature to him. Seeing that he “branch” of arrogance is so often in his mouth, it is a foregone conclusion that it will bear fruit, i.e. that he cannot restrain himself from saying things which reveal his arrogance to all his listeners. On the other hand, the wise are protected by their very lips against their mouths saying things they should not say. Basically, the logic in all this is that the righteous is drawn to preoccupy himself with matters of the soul, matters which are of eternal value and meaning; the wicked, on the contrary, is preoccupied with transient values, matters which sooner or later cease to exist and have meaning. It is a well known fact that the very definition of the word “body” means that it is something “earthy,” will revert to dust, whereas the soul is something which came from heaven. As long as man is alive in this terrestrial life, he is drawn equally toward earth and heaven. He is drawn towards heaven due to his soul, and towards earthy matters due to his body. Therefore, when Moses cautioned the people to keep the Torah and its commandments, he used as witnesses heaven and earth, both of which are conceptually close to man. This is why he said:
Solomon compared wisdom which is a spiritual delight to honey which is a physical delight. This is a method Solomon employs in most of his parables in the Book of Proverbs. His purpose is to teach man to relate his spirit, his intellect, to his nature. Seeing that man is made up of a physical part and a spiritual, disembodied part, the only way he can relate the one to the other is by the use of the parable. Comparisons between the physical and the spiritual have to be illustrated for man in order for him to comprehend their validity. We know that the phenomena in this terrestrial world are comprised of four distinct categories, beginning with the lowest, most primitive form and culminating in the most sophisticated creature. The most primitive category of physical phenomena are the ones called דומם, inert objects such as stones, etc. Such objects do not possess any degree of mobility. The next higher category are plants; they are rooted in the earth but grow both vertically and horizontally. Next in terms of sophistication are all living, mobile creatures; finally the most sophisticated physical phenomenon is man inasmuch as only he can communicate his thoughts and feelings by means of language. Man’s advantage over other mammals is not his physical mobility but his intelligence. You will find the report in the Torah of the progress of creation of the universe in Genesis describe the creation of the inert, followed by the creation of vegetation, followed by the report of the emergence of a variety of more and more sophisticated forms of life, and only at the very end does the Torah describe the creation of man, G’d’s crowning handiwork. Only of man does the Torah report that he reflected part of the Creator Himself, was created “in His image” (Genesis 1,25). The report of the phenomena in the terrestrial world coming into existence follows the opposite pattern of the report of the phenomena of a celestial (extra-terrestrial) nature. When reporting on the creation of physical phenomena the Torah begins with the lowest, i.e. the mass of dry land becoming visible on the third day (Genesis 1,9), it continues with the report of the creation of vegetable matter (Genesis 1,11), etc., etc., whereas when it comes to describing phenomena in the celestial spheres (or at least in the world of the planets, the galaxies, a world between earth and heaven), the Torah begins with the creation of “light,” followed by the creation of a רקיע, “a firmament,” etc. The luminaries sun and moon, which were placed in orbit on the fourth day are another example of celestial phenomena being created in a descending order of their sophistication or lack of physicality.
כל רמש אשר הוא חי, the word אשר which follows the word רמש lacks the connecting letter ו. This is not something unique, seeing we find it in Chabakuk 3,11 שמש ירח, “sun and moon,” instead of שמש וירח, or in Exodus 1,1 ראובן שמעון, instead of ראובן ושמעון, and many other such examples. אשר הוא חי, these words refer to the fish. It is also possible to understand these words as if the letter ו had not been omitted at all, so that the word רמש would be a collective term for all living creatures (as in Genesis 1,21) so that the additional words אשר הוא חי, would compare living creatures now to vegetation in Genesis 1,30 when G’d permitted only ירק עשב, the higher ranking plants as food for the human species. The fruit of the trees in the Garden of Eden were also included in the term ירק עשב, seeing that man had been permitted to eat any plant that grew out of the earth. I explained the meaning of those words on Genesis 1,11
AND G-D SAW THE LIGHT, THAT IT WAS GOOD. Rabbi Shlomo [Rashi] wrote: “Here too (A reference to Rashi’s similar comment on the first word of the Torah — bereshith (see above). The difficulty here in the text is twofold: (a) It is first written, and darkness was upon the face of the deep, and then G—d said, Let there be light. Thus there already was a separation between light and darkness. Why then does Scripture continue by stating, and G—d divided the light from the darkness? (b) Concerning all other acts of creation, the expression “And G—d saw that it was good” is found at the completion of the act of creation, while here this phrase is written (in the beginning of Verse 4) before the completion. The Agadah, which Rashi quotes, answers: (a) vayavdel means here that He set apart the light for the righteous in the world to come. (b) ki tov (that it was good) could not have been written after the separation of the light for the righteous from the ordinary light, since the remaining light was no longer perfect. Therefore, ki tov is mentioned before the setting aside of the light.) we must depend on the words of the homiletic Agadah G-d saw that the wicked were unworthy of using the light, and so He set it aside for the righteous in the World to Come. But according to the plain meaning of the verse, explain it thus: He saw that the light was good, and that it was not seemly for it and the darkness to function in a confused manner. He therefore assigned the one’s sphere of activity to the daytime and the one’s sphere of activity to the nighttime.” And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw), (Daniel 10:7.) which refers to the thought in the heart. And He divided refers to His giving them different names.” (Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.) But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’ (Verse 6.) And G-d said, ‘Let the earth put forth grass.’ (Verse 11.) And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes, (2:13.) and similarly, And the woman saw that the tree was good for food. (Genesis 3:6.) In the language of the Rabbis we also find, “I see the words of Admon.” (Kethuboth 109a.) Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’ (II Samuel 15:27.) The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good, (Verse 31.) so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good. (Verse 10.)
YE SHALL KEEP ‘CHUKOTHAI’ (MY STATUTES). “And these are they: thou shalt not let thy cattle gender with a diverse kind, etc. Chukim (statutes) are the decrees of the King for which there is no reason [given].” This is Rashi’s language. But our Rabbis have not mentioned that the reasons for the commandments [mentioned in this verse] are hidden from us, and that the evil inclination and the idolaters raise objections against them, except in [the case of the prohibition against] wearing a garment made of wool and linen, but not in the case of mating of animals of diverse kinds [for which there is a reason, as will be explained later on]. (And so why did Rashi mention this prohibition of mating diverse kinds of cattle, as an example of a “statute.” when the Rabbis never mentioned it as such?) And the intention of the Rabbis [in defining “statutes” as the laws of the King for which there is no reason] was not that these are decrees of the King of kings for which there are no reasons whatever, for every word of G-d is tried. (Proverbs 30:5.) [They meant] only that “statutes” are like the enactments which a king promulgates for his kingdom, without revealing their benefits to the people, and the people, not sensing these reasons, entertain questions about them in their hearts but they accept them nonetheless out of fear of the government. Similarly, “the statutes” of the Holy One, blessed be He, are His secrets in the Torah, which the people by means of their thinking do not grasp as they do in the case of mishpatim [“ordinances” — laws which conform to the human conception of justice], but yet they all have a proper reason and perfect benefit. Now the reason for [the prohibitions against] kilayim [“mixed kinds,” as will be explained further on], is that G-d has created in the world various species among all living things, both plants and moving creatures, and He gave them a power of reproduction enabling them to exist forever as long, as He blessed be He, will desire the existence of the world, and He further endowed them with a power to bring forth [only] after their kind, and that they should never be changed, as it is said with reference to all of them [at the time of Creation], after its kind. (Genesis 1:11, 21, 24.) This driving force in the normal mating of animals is for the sake of preserving the species, even as human beings engage in sexual activity for the sake of having children. Thus one who combines two different species, thereby changes and defies the work of Creation, as if he is thinking that the Holy One, blessed be He, has not completely perfected the world and he desires to help along in the creation of the world by adding to it new kinds of creatures. Moreover, the mating of diverse species of animals does not produce offspring, and even in the case of those that are by nature close to each other [such as the horse and the ass], from which offspring are born, such as mules, their seed is cut off, for they themselves [the mules] cannot produce offspring. Thus from the point of view of these two matters [i.e., the changing in the order of Creation and the sterility of the product, we see that] the act of combining different species is despicable and futile. Even when diverse species of vegetation are grafted together, their fruits do not reproduce afterwards, and they too are prohibited because of the two above-mentioned reasons [for the prohibition of mixing different species together]. This is the meaning of the prohibition [stated here in the verse], thou shalt not sow thy field with two kinds of seed, which in the opinion of our Rabbis (Kiddushin 39 a.) constitutes a prohibition against grafting [diverse kinds of trees, or trees and vegetables, and is not a prohibition against merely sowing together diverse kinds of seed]. (This interpretation is based upon the fact that Scripture states, thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed. By placing these two prohibitions together, Scripture is teaching that just as in the case of cattle, the verse refers to well-definable objects [cattle], so in the case of sowing the field, Scripture refers to well-definable objects — trees, vegetables, etc., — and is not a mere prohibition against sowing diverse kinds of seed [although that too is forbidden], since these are not yet distinguishable.) But He has prohibited also the mere sowing together of diverse kinds of seed, because their nature and form change when they derive nutrition from each other, and thus each kernel of it is as if it were grafted together from two kinds. Similarly, He has forbidden to plow with an ox and an ass together, (Deuteronomy 22:10.) because it is customary among tillers of the soil to bring their working animals into one cattle-shed, and there they might come to mate with a diverse kind. (This reason is also stated by Maimonides in the Guide of the Perplexed, III, 49 (p. 267 in Friedlander’s translation).) And one of our colleagues (This thought which appears in the following text is expressly mentioned in the commentary on the Songs of Songs ascribed to Ramban but actually authored by Rabbi Ezra, one of the chief Cabalists of the period (see my introduction to this book in Kithvei Haramban, Vol. II, p. 474). Ramban’s expression here “and one of our colleagues etc.” thus clearly indicates that there was a group of scholars in Gerona who were dedicated to the study of the Cabala; and Ramban was one of that group. — Several points worthy of note are to be made with this expression “one of our colleagues.” It indicates the reticence with which the study of Cabala was regarded at that time. For even when crediting the thought to another scholar Ramban avoids identifying him by name. The role of Rabbi Ezra as one of the leading Cabalists at that period is indeed an undefined one, although it is known for a certainty that his influence was far-reaching. Additionally, the term chaveireinu (our colleague) indicates the closeness with which the group kept together, so that anyone who was part of them was called a chaveir (a colleague). The expression “one of our colleagues” may perhaps also indicate that Rabbi Ezra and Ramban were regarded as equals, for otherwise he would have referred to him as a teacher or master.) adds to the reason for the prohibition against mixing seeds, that it is in order not to throw into disorder the primary forces which bring about the growth of the plants, when they derive nutrition from each other, (A sense of the importance of ecology, of maintaining a proper well-ordered relationship between the primary forces of nature, is clearly discerned here.) as is indicated in the saying of our Rabbis in Bereshith Rabbah: (Bereshith Rabbah 10:7. See Vol. I, pp. 40, 70-71, where the same text is quoted.) “Said Rabbi Simon: There is not a single kind of herb that does not have a constellation in heaven which smites it and says to it, ‘Grow.’ It is with reference to this that Scripture says, Knowest thou ‘chukoth shamayim’ (the statutes of heavens)? Canst thou establish ‘mishtaro’ (the dominion thereof) in the earth? (Job 38:33.) — [mishtaro being derived from the root shoter (executive officer)].” Now he who grafts diverse kinds of plants or sows seeds of diverse kinds with the intention that they derive nutrition from each other, thereby destroys ‘chukoth shamayim’ (the statutes of heavens). This is why He has said, Ye shall keep ‘chukothai’ (My statutes), as they are the statutes of the heavens. And so did Rabbi Chanina in the name of Rabbi Pinchas say, (Vayikra Rabbah 35:4.) that [the statutes mentioned here in the verse] are because of “the statutes with which I formed My world.” I have already written in the section of Bereshith (Genesis 2:8. Vol. I, p. 70.) that all plants have their foundations in higher [forces], and it is from there that the Eternal commanded them the blessing, even life forever. (Psalms 133:3.) Thus he who mixes different kinds of seeds, denies and throws into disorder the work of Creation.
בהמתך לא תרביע כלאים, according to accepted norms and even the view of the heretics, just as the Torah commanded the earth and the creatures to reproduce only their own species (Genesis 1,11 and 1,21 as well as 1,24) so the Torah commands us when pursuing the task of tilling the earth to follow the same principles. This is also required regarding not mixing flax and wool, seeing the former is a product of the earth whereas the latter is a product of the animal kingdom, a higher form of creation. To the heretics who deny this principle, questioning that if true why are only lambs’ wool and flax prohibited to be mixed, whereas other forms of animal based wool are allowed to be mixed with flax, I say that the prohibition is due to mixing natural coloured materials such as white and dyed materials. The Torah considers mixing coloured fabrics with fabrics in their natural state as forbidden, quoting lamb’s wool and flax (linen) as the most popular example of such mixes. The heretics I spoke with accepted my argument.
kinds of music Aram. זְנֵי זְמָרָא kinds of music. (Gen. 1:11) “After its kind,” Onkelos renders: לִזְנוֹהִי.
“I let you grow like the plants of the field.” (Ez. 16:7) One might explain this according to what the sages stated in Hullin 60a: It is stated ““after its kind” (Gen. 1:11), regarding trees; the grasses drew an a fortiori (kal Vachomer) inference with regard to themselves….” The commentators wrote that the spoils taken in Egypt were absolute proof that the Egyptians did not rule over the Israelite wives. Regarding Abraham and Sarah it is stated, “I herewith give your brother a thousand pieces of silver; this will serve you as vindication before all who are with you....” (Gen 20:16) Further, Ashkenazic sages wrote that the reason that Moses and Aaron brought about the Exodus rather than God was because when God performs a miracle (like the conquest of Jericho) then the booty would belong to God. God wanted Israel to take all the spoils from Egypt, therefore He sent Moses and Aaron to take the nation out. God was only responsible for the plague of the first born. God wanted to distinguish them… This is the explanation of “I let you grow like the plants of the field.” The verse hints the Israelites guarded themselves against unchastity just as the green plants of the field were separated each “into their own kind.” And if you ask, “What does this prove? The nations might question this by saying, “If the Egyptians ruled over the bodies of the Israelite men how much more so could they have ruled over their wives.” (See Rashi on Numbers 26:5) One could answer, “they became highly ornamented.” (Ez. 16:7) In other words, The Israelites merited the spoils in Egypt and at the sea which are called עדי עדיים (The exact meaning of this expression is not clear. See Rashi on Ezekiel 16:7 - Heb. בַּעֲדִי עֲדָיִם, [a form] expressing perfection. But Menachem explained בַּעֲדִי עֲדָיִם as related to the word עַד, eternity, as (Isa. 26:4): “Trust in the Lord forever (עֲדֵי עַד)”; enjusque a s(i)egle in Old French, to eternity . Dunash, however, interpreted it as a word for ornaments.) there were two spoils in order to fulfill His promise, “And afterwards they shall go forth with great wealth.” It should have been enough to give them just one source of spoils and to have fulfilled it at the sea. The spoils that were taken in Egypt were a sign that the Egyptians hadn’t taken advantage of their wives; this is referred to by the expression בעדי עדיים since there were two sources of spoil. It is because they guarded themselves from unchastity as we learn from the verse regarding Avimelech who gave a thousand silver coins to Sarah as a testimony to prove that he had not touched her. This is also the reason for the expression ,שדיך נכונו, “Your breasts become firm.” This is a reference to Moses and Aaron, since Moses and Aaron were prepared to take them out of Egypt rather than the Blessed One. This was so even though “Your hair grew;” they had reached the end, as the sages explain, if God had taken them out of Egypt by His own hand, all the spoil would have been Holy. Here it must be that they claimed the spoils for two reasons: because they were poor and lacking all good and the second reason, as testimony that the Egyptian had not molested their wives. “And she was naked and bare;” that is, this must mean that it be carried out by Moses and Aaron who are hinted at in the expression שדים נכונו. For two things have befallen you (Is 51;19): nakedness and in need of money. This is so even though the Magen Avraham (above) explained that the Israelites were wealthy both explanations have a basis according to those who interpreted it thus. And further, “And naked” is understood as the ones who ruled over their wives. But two spoke in the name of the God - is a reference to Moses and Aaron who helped to take them out… (?)
§ Rabbi Ḥanina bar Pappa taught: “May the glory of the Lord endure forever; let the Lord rejoice in His works” (Psalms 104:31). This verse was stated by the minister of the world, i.e., the angel charged with overseeing the world. When the Holy One, Blessed be He, said: “Let the earth put forth grass, herb yielding seed, and fruit tree bearing fruit after its kind” (Genesis 1:11), the grasses drew an a fortiori inference with regard to themselves.
(Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions.) The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth (Gen. 1:1.) . {A parable} of a king who made a chair. After he had made it he made its footstool (Greek ‘υποπόδιον.) : the Heavens are My throne and the Earth My footstool (Is. 66:1.) . What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven (Gen. 2:4.) {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens (Is. 48:13.) . Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands (Ps. 102:26.) . Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was (Gen. 1:2.) , it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights (Gen. 1:14.) . According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem (Gen. 1:20.) . According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce (Gen. 1:24.) . According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan (Greek λοπάς.) and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens (The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.) . Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
It was stated in the name of Rebbi Eleazar (Tosephta Avodah Zarah 8:8.) : “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds? (Why may one graft grasses; they are never mentioned in the Mishnah.) ” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed (From here on, an expanded version is in Gen.rabba 5(9).) ? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds. (As explained in Gen.rabba, the difference is about trees, for which Earth was commanded to produce “fruit trees” but bore “trees producing fruit.” In the opinion of R. Yudan bar Shalom, this is disobedience since the entire tree should have been edible, not only the fruit. In the opinion of R. Phineas, Earth produced more than it was commanded, since all trees, even those which today do not grow edible fruit, did produce edible fruit before Adam’s sin. In all cases, only the first words of the verse are quoted, as is customary in both Talmudim. The inference is from the other parts of the verses.) ” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one (A criminal; in that case, Adam.) suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”
The colleagues in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages that if a drink is stinking from the start it is impure. But did we not state (Mishnah Ṭahorot 9:3, speaking of the sap of olives which is not oil but fruit juice. Even though it does not smell badly, it is useless and we see that R. Eliezer declares useless fruit sap to be impure. In the Mishnah, R. Simeon disagrees with the anonymous Tanna and holds that R. Eliezer declares olive sap pure. Since the Yerushalmi lacks this statement, it seems to reject the statements of R. Simeon and the colleagues.) : “The fluid oozing out from them Rebbi Eliezer declares pure but the Sages impure”? Rebbi Ila in the name of Rebbi Eleazar: Rebbi Eliezer agrees with the Sages about the waters of the ocean; even if they are stinking the Torah calls them water (Gen. 1:10): “The collection of water He called oceans.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Eliezer agrees with the Sages that beet juice (תרד (Hebrew) and שׂלק (Arabic) are the same; cf. Kilaim Chapter 1, Note 64.) does not prepare.
The Gemara explains these matters in detail: It is taught in a baraita that Rabbi Eliezer says: From where is it derived that the world was created in the month of Tishrei? As it is stated: “And God said: Let the earth bring forth grass, herb yielding seed, and fruit tree yielding fruit after its kind” (Genesis 1:11). Which is the month in which the earth brings forth grass and the trees are full of ripe fruit? You must say that this is Tishrei. And a further proof that the world was created in Tishrei is that when the world was first created, it needed rain so that the plants would grow, and the period beginning with Tishrei is a time of rain, and rain fell and the plants grew, as it is stated: “But there went up a mist from the earth, and watered the whole face of the ground” (Genesis 2:6).
Elohim said, Let the earth sprout grass, seed-yielding herbs, fruit trees bearing fruit of its own kind, with its seed within it, upon the earth. And it was so.
And Allah willed that the Earth would sprout vegetation, and grasses that contain grain, and trees that have fruit which produce fruit according to the species of what was planted in the Earth; and it was so.
And the Lord said, Let the earth increase the grassy herb whose seed seedeth, and the fruit-tree making fruit after its kind, whose seed is in itself upon the earth. And it was so.
| וַתּוֹצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃ | 12 P | The earth brought forth vegetation: seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that this was good. |
ועץ עושה פרי, “and fruit bearing trees.” If you were to argue that there are many trees that do not bear fruit, the answer is that what the Torah really meant was that the fruit that the trees mentioned, were to be fruit matching its species, i.e. למינהו. Seeing that this definition would not apply to non fruit bearing trees, it is clear that the Torah did not mean that aj] trees were to be of the fruitbearing kind.
כי טוב, “that it was good.” The reason why this word “good” appears twice in the report of G-d’s creative activity on the third “day,” is that on that day the garden in Eden was created (see pessikta zutrata 593)
And the earth brought forth grass, etc. according to its species: In Tractate Chullin 60a, it interprets midrashically, "that the grasses raised an a fortiori argument (kal ve'chomer) about themselves, etc., [and] the minister of the world opened and said, 'may the honor of God be forever.'" And it is difficult according to the opinion that holds that Chanoch is [the same as] Metatron and that Metatron is [the same as] the minister of the world, since behold, at that time, Chanoch had not yet been created. And some explain, that there were [actually] two ministers of the world [and that here it is the other one, not Chanoch]. And we can also answer that [the understanding that the minister of the world reacted to the grasses here] is not like the opinion that holds that Chanoch is Metatron. And nonetheless, even according to [that opinion,] we can say, that it is true that [Chanoch] was not created, but his soul or 'constellation' was nonetheless created, [and] it said [what it did] about this verse; as we find (Avodah Zarah 5a) concerning 'the Book of the Generations (descendants) of man,' that we interpret midrashically, that [the mention of such a book in Genesis 5:1] teaches that the Holy One, blessed be He, showed [Adam] each generation and its wise men - even though those generations were not [yet] created, nonetheless, He showed him their souls and their 'constellations.'
And trees that make fruit: Since there are trees that, even though they exist from year to year, nonetheless the [leaves of the] tree do not exist in the winter; and the root in the ground is only [acting upon] the trunk. And the beauty/variety of these species is like with the fruit of the ground, [in that] the leaves wither with the completion of the fruit. For this reason, [the verse] repeats the sprouting forth [with the trees also]. And it is worth knowing that [the phrase,] "according to its specie," includes many more sub-species than [the phrase,] "according to its species," as I have written in the Book of Leviticus 11:12, see there.
Mazria zera lemineihu (that gives off seed according to its species): forms the acronym, mazal ('constellation'); as there is no grass that does not have a 'constellation' above [governing] it.
And the earth brought forth, etc.: Since Scripture stated "and it was so," the whole [rest of] this verse was not needed, but rather the reason [for it] is to make us understand two novel things, one with the grasses and one with trees. The one with the grasses is that they made an a fortiori argument (kal vechomer) and came out according to their specie. And we need to know for what reason the verse needed to inform us that they didn't come out mixed up. And maybe it comes to inform us that we should not graft grasses one onto another, as Ravina asks in Tractate Chullin 60b, and these are their words, "If he grafts grasses one onto another, according to Rabbi Chaninah ben Papa, what is [the law]? Since it is not written about them, [the Divine decree of] 'according to their species' etc. or maybe since God agreed with them, it is similar to it being written, 'according to their species?' It stands [and is not resolved]" And Rashi explains (s.v. to Rabbi Chaninah) and these are his words, "who said that, from their own volition did they come out according to their species, and they weren't commanded about it." It is implied from his words, that the Talmud's [default] position is that it is likely that they were [also] commanded about this; and even if it is not mentioned explicitly adjacent to the grasses, when the verse states, "to its specie" at the end, it refers back to the trees and the grasses. And behold, according to the words of Rabbi Chaninah bar Papa, that God did not say, "according to their species" except to the trees, and [that] the grasses made an a fortiori argument, the verse, when it goes back to say "and the earth brought forth," comes to let us hear that the grasses made an a fortiori argument. And according to the Talmud's [default] position - if it weren't for the words of Rabbi Chaninah bar Papa - that its stating, "according to its specie" [in the previous verse] refers back also to the grasses, it appears that it comes to let us hear that the grasses understood the words of the verse correctly - [meaning] that what it stated, "according to its specie" [in the previous verse] is stated also about the grasses; and this was not understood to us from the first verse [before this one]. And even if it stated in the first verse "and it was so," nonetheless, it is not clear if its stating "according to its specie" refers back to everything mentioned in the verse. And the second verse comes and determines that its stating "according to its specie" refers back to everything mentioned in the verse. And from here you learn that in every place where God speaks in the order of the words that are spoken in this matter, that the understanding of his words is like that which the grasses did.
And the verse let us know that in the actions of the tree, the earth did not fulfill the proclamation of the Creator, since He said to it, "fruit-tree;" that the taste of the tree itself should have a taste like the taste of the fruit, and it brought out a "tree that makes fruit," and the tree was not like [the fruit].
And about this I [wonder], how can the earth rebel against the 'Rider of the earth?' And especially since it is has no evil instinct; as the Sages (Berakhot 61a) did not prove that it has an evil instinct, but rather only animals [are shown to an evil instinct], since they kick, etc. and we have explained this in its place (in the book, Chafets Hashem): from the angle that [an animal] requires the impetus of the impulse to mate, the Holy One, blessed be He, made for it an impulse that heats [it up]; but [regarding] the earth, we have not found that it has an evil impulse to incite it to rebel [and] transgress against the mouth of God.
Also to be investigated is that we do not find mentioned in the creation, that God said that the earth should bring forth fruitless trees for the use of their wood; and we see that this type of tree has grown [to the point that] there is no end to them in the world and they have outnumbered the fruit trees. To this, it is possible to say that before the curse of the earth - which God cursed - all the trees produced fruit; but after God cursed the earth, its strength was reduced, and not all of the trees would produce fruit, but rather 'thorns and brambles.'
In fact, the explanation of [these] things is that the earth was exacting about the wisdom of God with which He founded it, as it is written (Proverbs 3:19), "with wisdom did He found the earth." It was exact about the proclamation of God to it, that it should bring forth "a fruit tree, that makes fruit," [since] it can [be understood] in two different ways: the first is that the taste of the tree be like the taste of the fruit, hence the intention would be that the tree should be fruit and also make fruit. But from its stating, "that makes fruit," [the earth] explained it in a different way; that the intention would be in the following manner; 'the fruit tree' would be one thing and 'that makes fruit' would be another thing, the explanation [of which is] a tree that makes fruit that are different than the [tree] and they are two separate [things]; and the reason it did not state, "and that makes fruit" with a [conjunctive letter] vav, is so as not be understood that the tree itself be a fruit, as well as making fruit. There are also two ways of understanding fruit tree: the first is that the tree itself is a fruit; and the second is that it is fitting to make fruit but does not [actually] make fruit. And due to its great alacrity, the ground attempted to be wise and put out three [different] types [of tree] that can be understood from the words of God: the first are trees that make fruit and the taste of its tree is not like the taste of its fruit; the second are [trees] that make fruit and the taste of its tree is like the taste of its fruit, and that is the tree of knowledge of good and evil, about which they, of blessed memory, said (Bereishit Rabbah 15:7) that the taste of its tree was like the taste of its fruit; and the third is a tree that is similar to a fruit tree, and these are the fruitless trees. And behold, [the earth] responded with alacrity to do everything that [could be] understood [from the words of the verse]. And that is [why] the verse states, "And the earth brought forth grasses, etc. and a tree that makes fruit;" it was exact to state "and a tree" with the addition of a [conjunctive letter] vav for no [apparent] reason, which is how the adjacent verse [about the] words of God is expressed [without the vav] and did not [find a] need to state, "and a tree" with the addition of a vav. The verse intended to say that besides the other trees that it brought forth, it also brought forth another tree that makes fruit, and [with this] it included the fruit-tree, as they, of blessed memory said, that the taste of the tree of knowledge was like the taste of its fruit. And it is possible that it also included trees that do not make fruit that exist in the world, if we will say that they [existed] before the curse of the ground. And I will explain in its place, with the help of Heaven, the reason that God cursed the ground, according to the opinion that it was because it deviated [from His command].
ותוצא הארץ דשא "the earth produced דשא": it does not say that “G’d made every tree which bears fruit according to its category, etc.” The reason is that it was not appropriate to associate G’d’s name with the inferior categories of “life,” vegetation, something that is immobile. We find G’d’s name associated with the creative process again when the Torah reports the coming into existence of a variety of living creatures on earth on the fifth day (1,21) . The reason is that these creatures are useful tools of man in a variety of ways helping him to fulfill functions with his mind, not only with his body. Vegetable matter is of importance only for man’s physical existence, for his body. The soul does not need to grow. If you will pay careful attention to the text you will observe that the Torah mentions five distinct categories of vegetation: 1) תדשא הארץ דשא 2) עשב מזריע זרע 3) עץ פרי (a tree whose trunk should taste the same as its fruit) 4) עושה פרי, “fruit-bearing” 5)אשר זרעו בו למינהו i.e. the fruit itself the seed of which should correspond to its respective category. You should realise that the number 3 is peculiar in that it contains within it all the basic numerical units which are “one, two, or indivisible numbers.” The number 2 represents a pair, whereas the number 3 itself represents any number which is divisible only by itself or by the number 1. This number is ”distilled,” i.e. an emanation of the number “One.” Seeing it is part of that “One,” something which by very definition remains concealed, hence the word עולם, “something hidden, concealed,” we can understand why all the creations that came into existence up until that day had remains hidden, invisible. The light G’d created on the first day had remained hidden from the creatures (as we explained on the words יהי אור.) Also the firmament, רקיע which came into existence on the second day as well as the trees of Eden which were created on the third day were hidden from the creatures on earth (compare Bereshit Rabbah 16,4). Everything which was created up until the third day is called עולם. Anything created from the fourth day on is known as שנה,” (derivative of the word שנים=two.) The reason for this is that just as the number 3 is part of the concept “One,” so the number 4 is part of the concept שנים, “two.” After all, four is nothing except twice the number 2.
ותוצא הארץ, had the Torah written [in verbatim response to G’d’s directive]ותדשא הארץ , I would not have known that it was only one, as we explained on verse 11. The Torah wanted to make sure that we did not get the impression that the earth suddenly proliferated with a carpet of herbs. The remarkable thing was that although the earth produced only a single herb, ויהי כן, it endured, i.e. survived until it had many others added after the sun had become strong on the fourth day. Alternatively, the meaning of this formulation is that from this moment on the earth always produced all these kinds of plants in their unadulterated form, each true to its species. There never was an occasion when nature suddenly produced a tree combining the properties of two different species. This only happened when man deliberately introduced an additional species through grafting it onto a tree. This is the reason why G’d commanded man not to crossbreed plants or animals. Both Adam and Noach were commanded this as our sages (Sanhedrin 60) state in conjunction with the verseאת חקותי תשמרו בהמתך לא ים, שדך לא תזרע כלאים, “do not crossbreed animals, nor seed your field with a mixture of more than one seed (trees).” (Leviticus 19,19). This referred to statutes G’d had already promulgated prior to the revelation at Mount Sinai. Concerning the mixing of seeds of herbs, no such prohibition exists for gentiles. Concerning the uprooting of such hybrids gentiles are not commanded to do this, and even Israelites are only obliged to do this in the Land of Israel. The entire subject revolves around deliberately upsetting the way in which G’d created His universe.[in the Sefer Hachinuch the applicability of part of this legislation to gentiles is described as מפי הקבלה, “based on tradition.” Ed.] This is also why a scholar questioned what the halachah is according to Rabbi Chanina bar Pappa who had quoted the herbs arriving at the conclusion that they must maintain the purity of their species although the Torah had not written anything about למינו in connection with the herbs. The scholar wanted to know what the situation would be if someone had deliberately crossbred two species of herbs. According to the opinion of Ravina one could not hold such a person culpable for such an innovation. Alternatively, the question it that seeing that the herbs had voluntarily taken it upon themselves to maintain the same standards as did the trees and plants which carried their seed in them, would anyone violating that standard be held responsible for violating a law of nature which G’d had approved even though it was instigated by nature itself? The question was left open.
וירא אלוקים כי טוב, even though there are herbs which generate heat, they too are included in what is described here as “good,” seeing that they have therapeutic value and by being applied as bandages to injuries serve to cure such injuries.
AND G-D SAW THAT IT WAS GOOD. This affirms the existence of the various kinds forever. There was no special day assigned for this command for vegetation alone, since it is not a unique work. The earth, whether it brings forth anything or is salt land, is one.
ותוצא הארץ וגו AND THE EARTH BROUGHT FORTH etc. — Although the expression למינהו according to its kind, was not used when the various kinds of herbage were bidden to come forth, they heard that the trees were so commanded and they applied to themselves the argument à fortiore (ק"ו), as it is explained in an Aggadic passage in (Chullin 60a).
And the earth brought forth, etc.: Also in this verse, the author of the cantillation marks distanced the word "lemineihu" (of its species) from the words, "that has seed in it," and 'moved' it above; which is [as if] to say "And the earth brought forth trees of its species, and it makes fruit and its seed is also in it." And so [too] did he distance "of its species" from "that bears seed" and 'moved' it to [refer to] "grass" and to "herbs."
Though למינהו was not said... they applied a קל וחומר. [Their קל וחומר was:] Trees are large, with many large branches, and cannot stand close together. And even if they were to intermingle, their species are distinguishable from one another. Nevertheless, they must come forth each according to their kind. All the more should we herbs come forth each according to our kind. For we are small; and if we were to intermingle we would be indistinguishable from one another!
The earth produced grasses, vegetation yielding seed in its kind, and a tree bearing fruit in which there was its seed in its kind. The Torah does not classify the various species of vegetation; it does not even provide the criteria for categorizing them. The verse instead emphasizes that each of these creations was a species to itself; the creation of plant life was a deliberate, ordered process. And God saw that it was good. In addition to being the day on which the dry land was exposed, the third day was the day on which life was first brought forth. The significance of the emergence of life on the third day is expressed in the double appearance of the phrase “it was good” (see verse 10). Before the third day, the universe consisted only of inanimate entities; on the third day life began, even if it was not yet intelligent. Although vegetation does not share all the characteristics of more complex life forms, it possesses the foundation and source of life, namely, the ability to tend to its own survival, to grow, and to multiply.
ועץ עושה פרי, and fruit-bearing trees.” The earth violated the Creator’s commandment as it had been commanded to produce also edible trunks. It was afraid that if its trunk would taste as good as its fruit, both man and beast would eat both trunk and fruit and the species would die out.
From the roots of the commandment are that it is known that magic is a very bad thing and causes many mishaps to people. I do not have to write at length about it, as the things are well-known. And therefore we were commanded to put away from the world someone who makes efforts with this, as he is coming against the will of God, as He desires [the world’s] settlement and that everything should be administered in a natural way. As nature was at the beginning of creation and this one wants to change everything. And according to my opinion, the matter of magic is that at the beginning of creation, God, blessed be He, placed for each and every thing in the world a nature [through which] to accomplish its action well and straight, for the good of the creatures of the world that He created; and He commanded each one to act according to its species, as it is written about all the creatures, in Parashat Bereshit (Genesis 1:12), “according to its species.” And He also made a higher force govern each and every one from above, to compel it to perform its action; as they, may their memory be blessed, said (Bereshit Rabbah 1), “There is no [blade of] grass below that does not have a constellation above that tells it, ‘Grow!’” And besides the action that each and every one does according to its nature, there is another action that they have, by mixing one species with another. And in the craft of this mixing there are some angles that were not permitted for people to utilize, because God knows that the end result that will come out for people from these angles will be bad for them. And on account of this, He prevented them from them. And this is what they, may their memory be blessed, said more generally (Shabbat 67b), “Anything that has healing in it does not have the ‘ways of the Amorite’ in it”; meaning to say, it should not be forbidden from the perspective of magic — since there is a benefit to it that is found from true experience, it is not from the forbidden angles, as they are only forbidden because of the perspective of their damage. And there is another matter in these forbidden angles of mixture and machinations for which they were forbidden. [It is] because the power of this mixture is so strong that it negates the power of the constellations that are assigned upon the two species. And the illustration of this is that it is just like that which you see with the grafting of one species with a different one, that a new third species is created. It comes out that the grafting negates the power of both of them. And so we have been prevented from bringing up to our minds to switch the perfect acts of God, even if something that appears to be pleasing comes out in our hand.
(Alef) The Psalmist said in Ps. 50:18, 20, “When you see a thief, you fall in with him, and throw in your lot with adulterers. You are busy maligning your brother, defaming the son of your mother.” It appears to me [that this can be explained] according to that which is written in Netsach Israel, chapter 25: (Maharal, Netsach Yisrael, pp. 126-127 in London edition.) We were asked, “How is it that Israelites are constantly yearning to [do] bad, etc.? As he seeks evil for the one who is his compatriot in Torah and in the commandments. And [yet] the Torah states (Lev. 19:18), ‘and you shall love your neighbor as yourself.’” And I answered him, etc. However this trait is not in Israel from the angle of ‘an evil soul desires evil.’ As from the angle of their essence, this holy people is deserving of all the importance and status, etc. And the one who is important based on his own nature will [naturally] seek status (and this is what causes the Jews to hurt each other). As you will not find a villager jealous of a great minister, but rather a sage of another sage, a wealthy man of a wealthy man and a strong man of a strong man, etc. Rather this thing comes from [their appropriate] sense of importance. And the proof to this is that it is perfectly obvious that when one of them is in distress, all of them step forward like ‘a brother for adversity.’ And that is because Israel is one nation, etc. And it is not like the traits of licentiousness, etc., as that thing would show great lowliness, etc. And they are stiff-necked from repenting, etc. Because they are far from physicality, they are not [easily] impacted, but rather hold on to their traits, etc. [See there.] And for this reason, he said, “When you see a thief, you fall in with him, and throw in your lot with adulterers” – and that is from the side of crass physicality and it is lowliness. But, “You are busy maligning your brother, etc.,” is from the side of an elevated form, and as is written in Netsach Yisrael. And they are two opposites of one issue. And ‘there should not be [lowliness] like this in Israel’ – the holy people that comes from a good nature. And that which is in Parashat Netzaivm (Deut. 29:21-26) is elucidated by this: And later generations will ask—the children who succeed you, and foreigners who come from distant lands and see the plagues and diseases that the Lord has inflicted upon that land. All its soil burnt by sulfur and salt, etc. And all the nations will say, “Why did the Lord do thus to this land; wherefore that awful wrath?” And they will be told, “Because they forsook the covenant that the Lord, etc. And they turned to the service of other gods and worshiped them – gods whom they had not known and whom He had not allotted to them. So the Lord was incensed at that land, etc.” And Rashi explained [the phrase], “whom they had not known,” [as] they had not known the strength of divinity in them. And Onkelos translated [it as, these gods] did not do good to them – as the one they selected for a god did not give them any inheritance or portion. See there. And at first glance, [this needs] precision – as had it given them an inheritance and a portion, the ‘prohibition [against worshiping it] would still stand in its place. [It is] as we expound in the Gemara, (See Bamidbar Rabbah 20:9.) “He exalts (masgi, which can also be read as fools) nations, then destroys them” (Job 12:23); such that it appears to them that they are healed by idolatry, etc. And see that with the generation of the flood it is written (Gen. 6:13), “and behold I will destroy them with the earth.” And the Rabbis, may their memory be blessed, expounded [it as] (Bereishit Rabbah 31:7), “with the land” – three handbreadths of the depth of a plow were despoiled. And the sin of the land was that the Lord said (Gen. 1:11) that the land should give forth “trees of fruit” – that the taste of the tree be like the fruit; but it made “trees that made fruit” (Gen. 1:12). (Bereishit Rabbah 5:9.) [It did this] because [its] material was coarse; and this caused man to incline towards physicality. And [so] the Lord said (Gen. 3:17), “Cursed is the earth for the sake of man” – as the damage was evident in man. And for this reason, [people] in the generation of the flood also sinned in physicality – violent theft, sexual immorality and murder; and this was because of the sin of the land. And therefore it was punished. And in the Guide (Guide for the Perplexed 1:36.) , [Rambam] wrote that we only find [the terms], awful wrath and jealousy [attributed to God] with idolatry, [since it is understandable that] the Lord has awful wrath about this. See there. But the sin of idolatry is from the angle of the form (the spiritual side) – and that it is the loss of the intellect, as it is written in Gur Aryeh. (Perhaps the reference is to Gur Aryeh on Exodus 22:30.) That is why the verse stated, “And all the nations will say, ‘Why did the Lord do thus to this land’” – since if their sin was from the spiritual side, the land did not sin. But if we say that the sin was from the side of physicality; you would still ask, “‘wherefore that awful wrath,’” as this is only with idolatry – as is written in the Guide – and that is from the angle of the intellect. “And they will be told, ‘Because they forsook, etc. and worshiped other gods’” – and the awful wrath was for that. And “whom they had not known and whom He had not allotted to them” – meaning that they did not apportion them any good and they did not know them [to be] with divine powers, and this was not from a confused intellect, such that ‘He fools the nations.’ Rather it was from the side of crass physicality that [such] anarchy was pleasing to them. And that was the sin of the land, and hence, “all its soil was burnt.” However, if people do righteous deeds, ‘the desolate land will be worked.’
Judaism, with its realistic approach to man and his status within existence, understood that evil does not lend itself to being obscured and glossed over, and that every attempt to diminish the import of the contrast and cleavage in existence will not bring man to inner peace or to comprehension of the existential secret. Evil is a fact that cannot be denied. There is evil in the world. There are suffering and agony, and death pangs. He who would deceive himself by ignoring the split in existence and by romanticizing life is but a fool and a fabricator of illusions. It is impossible to conquer monstrous evil with philosophical-speculative thought. Thus, Judaism determined that man, submerged in the depths of a frozen fate, will in vain seek the solution to the problem of evil in the context of speculative thought, for he will never find it. Certainly, the testimony of the Torah regarding creation — that “it is very good” (Genesis 1:12) — is true. However, this is only stated from the unbounded perspective of the Creator. In man’s finite, limited view, the absolute good in creation is not apparent. The contrast is striking and undeniable. There is evil that is not susceptible to explanation and comprehension. Only by comprehending the world in its totality can man gain insight into the essence of suffering. However, as long as man’s perception is limited and fragmented, so that he sees only isolated portions of the cosmic drama and the mighty saga of history, he cannot delve into the recesses of evil and the mystery of suffering. To what might this situation be compared? To a person who views a beautiful tapestry, the work of a fine artisan, which contains, woven into it on its front, a representation dazzling to the eye. To our great sorrow, we see this image [i.e., the world] from the obverse side. Can such a sight become a sublime esthetic experience? Thus, we are incapable of comprehending the panorama of reality without which one cannot uncover God’s master plan — the essence of the works of the Holy One.
“A tanna teaches like R. Yosi bar R. Chanina – Avraham established the morning prayer, as it says ‘Avraham rose early in the morning to the place where he had stood before G–d…’ (Bereshit 19:27) and there is no standing (amidah) other than prayer, as it says ‘ Pinchas stood up and prayed.’ (Tehillim 106:30) Yitzchak established the afternoon prayer, as it says ‘Yitzchak went out to converse (lasuach) in the field at evening time…’ (Bereshit 24:63) and there is no conversation (siach) other than prayer, as it says ‘A prayer of the afflicted, when he faints and pours out his complaint (sicho) before G–d.’ (Tehillim 102:1) Yaakov established the nighttime prayer, as it says ‘He encountered (va’yifgah) the place, and stayed the night there…’ (Bereshit 28:11) and there is no encounter other than prayer, as it says ‘Therefore pray you not for this people, neither lift up cry nor prayer for them, nor make intercession (tifgah) to me…’ (Yermiyahu 7:16)” [Berachot 26b] These three expressions – standing, conversing and encounter, are aligned with three principle benefits that prayer brings to the service of G–d. The first act of prayer is to root firmly in the heart all the holy concepts and lofty images, the foundations of awe and morality which one has acquired in their soul, so that they will not falter under the storm winds which devastate morality and Divine service through desires of the heart and the passions of the time. The primary time for this rooting is the morning. That before one turn to the business of life and the inevitable feelings of bodily desire, they prepare a strong and well-founded moral posture for themselves which will standup under the oppositional trials of the waves of the times; therefore, the prayer which is oriented toward this activity is known as amidah, standing. To this end our father Avraham, first of the faithful, who withstood ten wondrous trials, and against all the multitude that opposed the path which rises in the light of G–d, who stormed in order to scatter and push him aside, was most fit; he fought to find a well-founded and enduring place to stand. Prayer is called sichah (See gemara Avodah Zarah 7b where siach is the language associated with personal prayer) (conversation), sharing a name with the plants and trees which are called sichim (See Bereshit 2:5 which in this light could be read as “before there was any conversation.” This fits the nature of the second story of creation, which in its opening verse (Bereshit 2:4) uses the form of the word creation הבראם (in their being created) in contrast to the form ברא (created) in the first verse of the Torah. In general one can explore these two story as the first representing a subject/object relationship between G–d and creation and the second a subject/subject relationship. Hence the appearance of conversation at the outset of the second story. See footnote 2.) , due to the blossoming of the soul with new powers, which branch out naturally through the excitation of the soul in the service of the heart. This is most fit to the time of the evening offering, (see Tehillim 141:2) when one is close to casting off their troubles. Then their soul can elevate her nature, and the natural holy emotions stored up in her, to join to the living G–d and overflow with His pure love and awe, increasing fertile fruit and sending out shoots and branches, taking the likeness of a mighty tree (It is this aspect of prayer which ties the disparate pieces of creation together into a whole, a conversation. Note that the in the first story of creation there are individual plants (see Bereshit 1:11-12) but there is no field. It will take the type of prayer conversation which emerges in the second story, the siach hasadeh (see Rashi on Bereshit 2:5), to bind the blades of grass, the pieces of creation, into a whole that could be named a field. See Orach Chaim 61:3 and the Rama’s statement about how the gematria of two names of G–d, that which represents essence and that which represents expression, combine to equal 91, which is also the gematria of ilan, tree. The Maharal Be’er HaGolah, be’er chamishi says – know, that this world is similar to a single tree (ilan) which stretches from the root to the end of the tree, and it has many branches, drawn one after the other. So too it is with the world which is drawn from the First Cause that is the root, which is what we mean when we call heresy ‘to deny the root principle.’Its parts descend one after another until the final descent of the pieces of existence.) - one of the sichim. (One of the pieces of creation, or ‘in the conversation.’) This natural blossoming from within the rightness of the soul is the root of the judgment which is passed upon the one who turns aside from the straight path of life. The attribute of judgment, in so far that it has a natural law, is exacting with one who changes its ways and strays from its path; and this is the attribute of Yitzchak, as it is written “Were it not that the G–d of my father, the G–d of Avraham and the Fear of Yitzchak, had been with me…” (Bereshit 31:42), as our Sages taught with thorough explanation. However, there is another great advantage to prayer, that she find her essential purpose in those of the highest level and value, the highest holy ones who draw near to G–d, who rise up in prayer and lift themselves to the level of prophecy, or near to it, as is written in Tur/Shulchan Aruch Orach Chaim 98; they encounter states well beyond the ways of nature, because they are lifted up far beyond the natural condition and cleave to the living G–d in purity of heart and soul. And the night is best suited for this, in its respite and solitude, as the chasid explained in The Duties of the Heart (R Bachya ibn Pakudah wrote Duties of the Heart in Arabic in 1040 under the title "Al Hidayah ila Faraid al-Ḳulub" (Guide to the Duties of the Heart), it was translated into Hebrew by Judah ibn Tibbon under the title "Ḥobot ha-Lebabot. R’ Bachya was a court judge and philosopher in Saragossa Spain. This work is the first systematic presentation of Jewish ethics and drew heavily from contemporary Arab thinkers. It presents ethics and philosophical understandings as the duties of ‘the heart’ in opposition to those of ‘the limbs’ which are the outward observance of the Law) (Gate of Love of G–d, ch. 6) on the advantage of nighttime prayer, which also facilitates visitation of sacred lofty visions and awesome intellectual fruits, that cannot be apprehended in the company of the physical senses. Things grasped from beyond the conceptual processes embedded in nature come not according to the natural gradual order of simple to profound, or through individual analytic pathways gathered together into a framework. Rather the great light of the sweetness of G–d is revealed suddenly, happy is the one who merits to it! Prayer is called encounter (pgiya), as when one happens upon something, as a result not only of the nature of the path which the traveler takes but also of the immanent nearness of the one encountered. And so it was for our father Yaakov, peace be upon him, for it is a certainty that his prayer prepared him for the lofty prophetic vision of the ladder and all its particulars (see Bereshit 28:10-17) , and that is why the name encounter is associated with his prayer, “and he encountered the place.” This is befitting the nighttime prayer.
As you already know, this great matter is that an oath-Shevuah-שבועה is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is the matter of, “That it is Good-Kee Tov-כי טוב.” Thus, about all the creations in the act of creation-Ma’aseh Bereshit-מעשה בראשית, Torah states, (Genesis 1:12) “and God saw that it is good-VaYar Eloh”im Kee Tov.” The sign for this is the verse, (Proverbs 8:30) “I was with Him as a babe-V’Eheyeh Etzlo Amon-ואהי"ה אצלו אמון.” The matter of V’Eheyeh-ואהי"ה is that the letter Vav-ו-6, which is connected to Eheyeh-אהי"ה, (The letter Vav-ו in Cheshbon Kidmee is inclusive of the letters that precede it (א-1 ב-2 ג-3 ד-4 ה-5 ו-6) the total of which is אהי״ה-21. See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), section on the Name Eheye”h-אהי״ה.) is the matter of the six Sefirot, the last of which is the matter of, “that it is good-Kee Tov-כי טוב.” Thus, each creative act that God-Eloh”im-אלהי"ם – that is, HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י – did in the act of creation (Ma’aseh Bereshit), was confirmed by His quality “that it is good-Kee Tov-כי טוב. What is written on the first day? (Genesis 1:4) “And God saw the light, that it is good-Kee Tov-כי טוב.” On the second day, “that it is good-Kee Tov-כי טוב” was not said, being that the second day is the matter of separation and differentiation, as it states, (Genesis 1:6) “Let there be a firmament in the midst of the waters to separate water from water.” That is, good-Tov-טוב is not found wherever there is separation and differentiation. This is because goodness-Tov-טוב only comes to unify all things and bring about peace-Shalom-שלום.
14. “And God-Elohi”m-אלהי״ם saw that it was good.” (Genesis 1:12)
"Let there be" (יהי) is not written [in Genesis 1:11-12]. We read Yod, lower Yod, "And He formed" (וייצר) [Genesis 2:7] upper Yod, lower Yod, (יהי) ("Let there be") upper Yod, lower Yod. He between them. The summa of completeness. Complete, but not in every aspect. This name is uprooted from this place, and it is planted in another [place], it is written "And HaShem (יהוה) God planted" [Genesis 2:8].
"And the earth brought forth young grass" [Bereshit 1:12]. When? When the name had been planted. And so air goes out, and a spark is ready. (First tiqqun of the face) One skull is stretched out to its sides, on her [is] full dew, of two colours.
It is written (Psalms 118:5) "From the oppression I have called Yah". David spoke nine [exclamations], until "all nations have surrounded me" (Psalms 118:10), to surround and protect him [this refers to the nine exclamations from the second half of Psalm 118:5 to the end of Psalm 188:9]. "And the earth brought out young grass, plants producing seed according to its kind, and trees producing fruit with its seed in it according to its kind" [Genesis 1:12]. These nine were uprooted from the complete name and were planted afterwards in the complete name, as it is written: "And HaShem God (יהוה אלהים) [the complete name] planted..." [Genesis 2:8]. The installments of the beard are found in thirteen, which is the upper one, the lower one is seen in nine. Twenty-two are engraved according to their sorts (other book: because of them).
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
[4] Another explanation: "And you shall see" - once they see the Divine Presence, they rejoice and are happy, and their bodies become great and fruitful, as it says, "And your bones shall flourish like grass" (Isaiah 66:14). Another explanation: "Your bones shall flourish like grass." (Isaiah 66:14) This is as it says, "Have you not known? Have you not heard? The everlasting God, the Lord, the Creator of the ends of the earth, neither faints nor is weary" (Isaiah 40:28). There is no fatigue before the Holy One, blessed be He, except in the act of speech, for it was by speech that God created this world, and it is through speech that He will renew it in the World to Come. As it is written, "And God said, 'Let the earth sprout forth'...and the earth brought forth vegetation" (Genesis 1:11-12). Immediately the earth brought forth fruit. So too, in the future, God will say a word, and immediately everything will be done. Therefore it says, "Your bones shall flourish like grass, and the hand of the Lord shall be known to His servants, and He will be angry with His enemies" (Isaiah 66:14). "It is like a parable of harlots who said to wheat, 'We are more beautiful than you because rain falls for us and for you, and the sun shines on both of us.' The wheat replied, 'Not because of what you say, and not because of what we say, but because the one who sows comes and separates us, storing us in the granary, and you for the birds to eat.'(Mishnat Eretz Yisrael on Mishnah Kilayim 1:1:2) So too, the idolaters and Israel are mixed together in the world, as it is said, 'And they shall mingle themselves with the seed of men; but they shall not cleave one to another' (Daniel 2:43), and it says, 'And they shall learn their works' (Psalms 106:35)." And similarly, they say to the Israelites: "We are better off than you because the sun shines on us and on you." The Israelites replied, "Not what you say and not what we say, but the day will come when you will know that the righteous will be brought into Gan Eden and the wicked into Gehinnom, as it is said: 'And many of those who sleep in the dust of the earth will awaken, some to eternal life, and some to shame, to eternal contempt' (Daniel 12:2)." Therefore it is said, "And the hand of the Lord will be known, etc." (Isaiah 66:14). At that moment you will repent and see for yourselves.
“It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone? (This is the stone that is located in the inner sanctum in the Temple.) It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2). “He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2). “Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red. “Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It (The reference is to the sun that is mentioned in the previous verse.) is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5). “Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all. (The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve.) Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3). (This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1).) That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2). Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7). “From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14). (The word “mine” refers to wisdom.) From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28). “He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3). “Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7). (The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy.) “Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11). (In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12).) He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them. “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5). Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind. (It expounds the word apiryon as producing fruit [peri].) “From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze? (As stated in I Kings 7:15–21.) It was, rather, of refined bronze whose value equaled that of silver. “Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors. There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him. Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount. Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar. (The egg-bulk is significantly larger.) This kingdom (Their Roman successors.) has none of that. Chased gold [sagur] – that would cause all the owners of gold to close [soger]. (The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold.) But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold. There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge. (The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup.) Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters. Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined. Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17). “From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc. (This is a reference to the interpretation given later in this section.) Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89). “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence. A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses. Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously. (See Bemidbar Rabba 11:3.) It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”
“The earth and the heavens” – this is analogous to a legion that was the first to crown the king. The king said: Since this legion crowned me first, I am granting it a commendation that it should never depart away from me. So, the Holy One blessed be He said: Since it was the earth that first fulfilled My desire, (By immediately bringing forth vegetation upon His command (Genesis 1:12).) I am granting it a commendation that it will never depart away from Me. That is what is written: “He established the earth on its foundations, never to falter” (Psalms 104:5).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “The heavens and the earth…were completed” (Genesis 2:1) – at their designated time. “And their entire host” (Genesis 2:1) – at their designated time. (The heavens and the earth on the one hand, and their hosts on the other hand, were created on separate days.) Rabbi Neḥemya said to him: But is it not written: “These are the outgrowths of the heavens and of the earth when they were created [on the day that the Lord God made the earth and the heavens]” – which teaches that on the same day they were created they produced their outgrowths? He said to him: But is it not written: “It was evening, it was morning, one day…a second day…a third day…a fourth day…a fifth day…a sixth day”? (With different items created on each day.) Rabbi Neḥemya said: They are like people picking figs; each one of them appears at its time. (All the buds of the figs are present at the beginning of the season, but they ripen gradually, each one in its time. So, too, the outgrowths of the heavens and the earth were present in an incipient form from the beginning, and grew into their final form during the subsequent days.) Rabbi Berekhya said in support of Rabbi Neḥemya’s teaching: “The earth brought forth [vegetation]” (Genesis 1:12) – [“bringing forth” indicating] something that was already stored inside it.
Rabbi Neḥemya of Kefar Siḥon said: “For in six days the Lord made the heavens and the earth, [the sea]…” (Exodus 20:11). The three items are the essential basis of the creation of the world, and each one waited three days and then produced three products: The earth [was created] on the first day, in accordance with the opinion of Beit Hillel, (Bereshit Rabba 1:15.) and it waited three days, the first and second and third, and then [on day three] produced three products – trees, vegetation, and the Garden of Eden. The firmament [was created] on the second day, waited three days, the second and third and fourth, and then [on day four] produced three products – the sun, the moon, and the constellations. Water [was created] on the third day, waited three days, the third and fourth and fifth, and then [on day five] produced three products – birds, fish, and Leviathan. Rabbi Azarya did not say thus, but rather, “on the day that the Lord God made the earth and the heavens” – there were [only these] two items that were the essential basis of the creation of the world, and each waited three days and their labor was completed on the fourth. The heavens [were created] on the first day, in accordance with the opinion of Beit Shammai, (Bereshit Rabba 1:15.) they waited three days, the first and second and third, and then their labor was completed on the fourth day. What was the completion of their labor? The celestial lights. The earth [was created] on the third day: “The earth brought forth [vegetation, etc.]” (Genesis 1:12), [the vegetation] being the essential element of its creation. It waited three days, the third and fourth and fifth, and its labor was completed on the sixth. What was the completion of its labor? It is man, as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).
“God said: Let the earth sprout grass, vegetation yielding seed, and fruit trees bearing fruit in their kind, in which there is its seed, upon the earth, and it was so” (Genesis 1:11). “God said: Let the earth sprout grass” – it is taught in the name of Rabbi Natan: There were three who were brought to judgment, but there were four who emerged liable. They are as follows: Adam, Eve, and the serpent were brought to judgment, and the ground was cursed along with them, as it is stated: “Cursed is the ground on your account” (Genesis 3:17) – it will produce for you cursed items, such as gnats, flies, and fleas. Rabbi Yitzḥak said: Even these are beneficial. (Even bugs serve a purpose in the world. Thus, the earth’s curse had a silver lining. See Bereshit Rabba 20:8.) Why was it cursed? Rabbi Yehuda ben Rabbi Shalom and Rabbi Pinḥas, Rabbi Yehuda ben Rabbi Shalom said: Because it violated its command, as the Holy One blessed be He said to it: “Let the earth sprout grass, [vegetation yielding seed, and fruit trees bearing fruit in their kind]” – just as the fruit is edible, so should the tree be edible. But, it [the earth] did not do so, but rather, “The earth produced grass…[and trees bearing fruit]” (Genesis 1:12) – the fruit is edible but the tree is not edible. Rabbi Pinḥas said: [On the contrary,] it did even more than it was commanded, taking the initiative in fulfilling the will of its Creator. “Trees bearing fruit” – even the non-fruit trees produced fruit. According to the opinion of Rabbi Yehuda ben Rabbi Shimon, all is well, but according to Rabbi Pinḥas, why was it [the earth] cursed? The explanation is that it is like a person who says [when cursing someone]: Cursed be the breasts from which this person nursed. (The earth was the provider of sustenance for mankind, so it was cursed as part of their curse.)
(Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].
(3) (Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].
Now that we have seen these verses in context, we need to examine how the midrash employs them to convey its message. At first glance, the petihta appears to be echoing the dibur hamat’hil, i.e., Genesis 1:12. Like Avraham, who is commanded to leave his land, birthplace, and father’s house, the “daughter” of Psalms 45:11 is being told to forget her people and her father’s house. On the basis of this similarity, one might suppose that R. Yitzhak is using the source in Psalms as an allegory for the commandment to Avraham. After reading the mashal section of the midrash, though, the verse from Psalms resonates differently. Rather than an echo of God’s words to Avraham, it now seems to be an allegory for the actions the mashal ascribes to Avraham before God ever speaks to him, namely looking and listening for God. On this reading, Avraham, in his quest for God, has opened his eyes and ears to the possibility of God and abandoned his past, before God ever speaks to him.
(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME, (Tanh. Gen. 1:12.) because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva (Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16).) who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].
(Gen. 25:27:) WHEN THE BOYS GREW UP, ESAU BECAME A CUNNING HUNTER, < A MAN OF THE FIELD; BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS >. R. Berekhyah the Priest said: R. Levi said: (See Gen. R. 63:10.) Both of them went to the elementary school, and both of them were equal until the age of fifteen. To what were they comparable? To a myrtle and a thorny plant. (‘TsMWNYT. Gen. R. 63:10 reads ‘TsBWNYT (“wild rose bush”) here.) As long as they are small, no one < can > distinguish one from the other. After they have grown up, the one awakens (in bloom), AND (in the words of Gen. 1:12) IT WAS GOOD; but the other brings forth its thorns. Thus, so long as Esau and Jacob were small no one distinguished between them. After they were grown up, they were distinguishable. Where is it shown? Where it is stated (in Gen. 25:27): WHEN THE BOYS GREW UP…. JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (of learning). (See above, 6:1.) < But what about Esau? (According to ibid.:) ESAU BECAME > A CUNNING HUNTER, < A MAN OF THE FIELD (SDH) >. R. Abbahu said: What is the meaning of CUNNING HUNTER? That his hunting was by entrapment (SWDN'). (In accordance with a suggestion from Midrash Tanhuma (Jerusalem: Eshkol, n.d.), vol. I, appendix, p. 38, n. 1, the text here is slightly emended from SWRN’. So emended the midrash is interpreting FIELD (SDH) of the biblical text as “entrapment” (SWDN‘). For a similar interpretation, see Gen. R. 63:10. See Buber’s note, ad loc.) He hunted at home [and he hunted] in the field. BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS. The Holy One said to him: You are the first to sit in the tents (of learning). By your life, when I return to Jerusalem, I will return through your virtue. Thus it is stated (in Jer. 30:18): THUS SAYS THE LORD: BEHOLD, I AM RESTORING JACOB'S TENTS FROM CAPTIVITY. "Abraham's tents from captivity" is not stated < here >, but JACOB'S TENTS FROM CAPTIVITY.
The Maggid — the angel that used to appear to the Beis Yosef of blessed memory— offered him another useful strategy for avoiding this sin: A man should envision the image of his father standing before him. As proof he cited the example of Yosef HaTzaddik who was on the verge of lying with Potifera’s wife when the image of his father appeared before him. As a result Yosef withheld himself from sinning (Sotah 36a). There is another hint to this strategy in our holy Torah. In Bereishis (1:12) it is written, “a meadow of herbs giving forth seed each to its kind” (Bereishis 1:12). “Meadow,” deshe, is an acronym for “the image of his father,” diukno shel aviv. Thus it is the medicinal “herb” to ensure that a man only gives forth seed “to his kind,” and that none is spilled in vain.
All other creatures on earth would have shared in a "higher" existence; there would not have been any trees that failed to produce edible fruit, for instance. When you look closely at the instruction issued by G–d to the Earth on the third day, you will find that the trees were meant to be edible themselves, i.e. the trunk, not just the fruit (Genesis 1,11). Earth did not comply with G–d's command completely, since it was aware that G–d would have to hide the Original Light due to the eventual emergence of wicked people. This prompted Earth to withhold some of its goodness also. The reason that the tree itself was to taste the same as its fruit is to elevate the קליפה, "peel," exterior, to the level of the essence, i.e. the fruit. When the level of spirituality is such that the קליפה has become insignificant, then the function of the tree of life has been fulfilled, i.e. every tree will be an עץ החיים.
מכשפה לא תחיה. Do not allow a witch to survive!" (22,17). Rabbi Yochanan in Sanhedrin 67, relates the term מכשפה to the fact that witches deny the existence and function of Divine messengers, i.e. פמליא של מעלה. The Chinuch describes the substance of such witches (whether male or female) in the following words: "At the time of creation, G–d assigned certain activities to everything that has been created; such activities are all meant to benefit the universe. This is the meaning of Genesis 1,12, that each variety of herb came into being למינהו, in its individual kind, with its individual function. Each had a spiritual counterpart assigned to it in the "higher" world. This is what Bereshit Rabbah 10,7 means when it says that every herb has its own מזל in Heaven. This מזל instructs the herb to grow.
שדך לא תזרע כלאים...בהמתך לא תרביע כלאים . The reason for this string of forbidden mixtures (19,19) is that the Creator in His wisdom saw fit to separate certain species; the account of their creation repeatedly underlines that they were created למינהו, each according to its kind, even the lowly grass (Genesis 1,12 et al). It is incumbent upon us not to upset G–d's order in the universe. We have explained that every blade of grass has a Mazal which supervises and encourages its development.
This refers to the Midrash, according to which it was originally intended that the earth would produce "the fruit tree yielding fruit after his kind" (Genesis 1:11), such that the tree itself should have been edible as fruit, but the earth "willfully" misbehaved, creating trees "yielding fruit" (Genesis 1:12), on which only the fruit was edible, rather than the tree. Thus the earth's sin preceded human's sin, and the earth was punished together with the humans when they were banished from the garden: "Cursed is the ground for thy sake... Thorns also and thistles shall it bring forth to thee" (Genesis 3:17 - 18).
Rav Assi in the gemara (Hulin 60) cited by Rashi, resolves the contradiction between this verse and Bereshit 1:12 "And the earth gave forth vegetation" by saying that the vegetation was created on the third day but waited below the surface of the earth until man was created and prayed for rain. He learns from this that God yearns for the prayers of the righteous. The gemara continues with the story of Rabbi Hanina Bar-Papa who planted his garden with all kinds of seeds but nothing grew. Then he prayed for mercy and the rains came and the seeds grew, proving the statement of Rav Assi. According to this gemara, vegetation and fruits appeared on the earth only on the sixth day, after man sinned, was banished from Gan Eden, began to work the land and prayed for rain. Rav Assi's statement, attributing special qualities to the prayers of the righteous for sustenance, seems to be disputed by Medrash Rabbah (Vayikra 31) which says the prayers of all men are accepted by God equally in matters of livelihood and only in other cases of misfortune, God forbid, are the prayers of the righteous more effective. The medrash cites the examples of Sarah, Rivka, and Rachel whom God made barren so that their righteous husbands would pray for them. The answer is that Rav Assi's statement relates to a special case of livelihood, one in which sustenance is provided by a miraculous change in nature. The story of Rabbi Hanina Bar-Papa must be understood to refer to a situation in which all the other gardens grew normally and only Rabbi Hanina's did not, against the laws of nature, until he prayed. Rav Assi applied this lesson to our verse as well, since God Himself created the vegetation so it certainly should have grown. God changed nature so the vegetation would not grow because He yearned to hear the prayers of the righteous. All this is the opinion of Rav Assi, but that is not the plain meaning of the verse. The Ramban writes that all the vegetation appeared on the earth on the third day, but did not begin to produce new plants until man was created and began to pray. One may add also that the vegetation was created on the third day in its full height and beauty, and only after man prayed did it begin to grow gradually larger.
וַיְעַנּ֑וּנוּ Va’yanunu:“And oppressed us.” One should know that the actions of Pharaoh and the Egyptians were planned with great shrewdness. God’s words to Abraham in the Covenant of the Pieces were not ignored , “And they shall be enslaved and oppressed.” (Gen. 15:13) Therefore they began to fulfill God’s word by placing heavy taxes and tributes upon them so that they would become impoverished. The possessions of the entire nation were reduced, similar to what the sages stated, “Like a lily among thorns…” (Song 2:2) “Just as a lily, when it is situated among the thorns, a north wind blows and tilts it and the thorn pierces it, a south wind blows and tilts it and a thorn pierces it, a west wind blows and tilts it and a thorn pierces it, and so with the four directions…” ( See Vayikra Rabbah 23:4 and Song of Songs 2:2 for two variations on this Midrash. It strikes me, that Rabbi Foa was quoting these texts from memory both here and elsewhere in the commentary and so he changes the actual version of the Midrash) So, it was with the people of Israel; they made their homes subjugated among the nations. These ones said to them, “Give us taxes (פִּיסִּים)!” ([distributions, cmp. Lat. tributum,] taxes, esp. pissim, pissin, name of a Roman tax laid on the community and distributed by the latter according to assessments, Jastrow.) and these ones said to them, “Give us your appointed service (זימון)!” and these ones said to them, “Give us your tribute!” and these ones said, “Give us your head tax.” (גִּלְגּוּלֵ). Thus, they were like a lily among the thorns. Similarly, when they rented them houses they charged them ten times the amount compared to what they would charge gentiles. They did the same with anything they sold them. (Akh) “They neither know nor understand, they go about in darkness,” (Ps. 82:5) God said, first, “They shall enslave them,” and afterwards, “They shall oppress them.” (Gen. 15:13) (Because they did it the other way around - first oppressing and then enslaving) the Egyptians never succeeded. They did just the opposite. (Instead of enslaving and oppressing the Israelites as is stated in Genesis 15:13, first Egyptians oppressed them and then they enslaved them.) The more they oppressed them, “the more the Israelites increased and spread out.” In other words the more they oppressed Israel the more the Egyptians enriched the Israelites.” The word yifrotz יִפְרֹ֑ץ comes from the verse, “the man grew exceedingly prosperous פְרֹ֥ץ הָאִ֖ישׁ,” (Gen. 30:43) which is said about Jacob. The Egyptians then saw that their decrees did not have an effect and their actions turned against Egypt. The wealth that they took from the Israelites actually destroyed the wealth of the Egyptians, as is written, “the more they increased and spread out,” (Gen. 1:12) this is to be interpreted, “The more the Israelites’s wealth increased and the more the possessions of the Egyptians were lost,” based on the verse,פָּרַ֖צְתָּ עָלֶ֣יךָ פָּ֑רֶץ “What a breach you have made for yourself!” (Gen. 38:29) This was especially true for Pharaoh who had the intention of building a treasury, and it turned into garrison cities עָרֵ֤י מִסְכְּנוֹת֙ (Some translate the expression as store cities. Here Rabbi Foa plays on the connection between miskenot, מִסְכְּנוֹת֙ and sakanah, which means danger.) which became a danger to the Egyptians. As a result, “the [Egyptians] came to dread the Israelites,” (Ex. 1:12) that is, the loss of their wealth caused the Egyptians pain that was like thorns in one’s flesh. Therefore, the Egyptians took counsel and decided to leave their wealth and only to enslave them. As it is written, “The Egyptians ruthlessly imposed slavery upon the Israelites and they made their lives bitter with hard labor…” (Ex. 1:13-14) From this point forward, the Egyptians only imposed hard labor and slavery are mentioned. It also says, “The Israelites were groaning under the bondage and cried out… their cry for help from the bondage rose up to God.” (Ex.2:23) And if you say, “, “I have marked well the oppression עֳנִ֥י of My people in Egypt…” (Ex. 3:7), ( He just said that “Oppression” wasn’t mentioned once they enslaved him and yet here we do find mention of the oppression brought upon the Israelites.) I have already answered this question in Goren Arnon: two explanations of the word עֳנִ֥י are offered. One is imposed upon them. עֳנִ֥י is an allusion to exile besides the exile experienced in Egypt, as God said, “I will be what I will be,” (Ex. 3:14) which the sages explained as, “I will be with them in this exile and I will be with them in other exiles.” See what I wrote there at length. And even if it was their intention to do this evil to Israel by oppressing them, they were not able to, “oppressed us,” since the Holy One combines thought with action…and even more so when the thoughts involve action. (I am uncertain about the last section of this passage. Possibly, Rabbi Foa is saying that thoughts of oppression are the same as actual oppression because they lead to action, and therefore the Egyptians were punished for their “thoughts.”)
It is a well known fact that the spoken word possesses the power to achieve either positive or negative results. Speech is to man what fruit is to a tree. If we were not able to verbalize our thoughts we would not be human anymore than a tree which does not bear fruit does truly perform the function for which trees have been created. [Compare Rashi on the earth failing to fully respond to G’d’s command to produce trees which had both edible trunks and edible fruit Genesis 1,12. Ed.] When the Torah wrote (Genesis 2,1) “man became a living creature,” it meant to inform us that the essential part of man was its נפש חיה, its life-force, i.e. its ability to communicate its thoughts by means of speech. This is why Onkelos translates this expression as לרוח ממללא, “a talking spirit.” We have examples of speech being considered as “a fruit, i.e. as a product “ in Isaiah 57,19: בורא ניב שפתים “who creates the fruit of the lips.” Speech is the product of one’s lips. If Isaiah attributed the fruit of the lips to something G’d had “created,” this is due to the fact that speech is derived, distilled, from the abstract power of the human brain. Man’s נפש life-force, is different from that of the animals which do not possess this power of speech. This advantage man possesses over the animals is expressed in Job 35,11 in these words: “who gives us more knowledge than the beasts of the earth, makes us wiser than the birds of the sky.”
ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.
נסך רביעית ההין יין לכבש האחד. As soon as the priest had bowed down in order to offer the libation, the deputy High Priest would wave the flag cloth to signal to the Levites to begin to chant their hymns. At the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the people assembled would bow down, and after each section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the olah, the burnt offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid, 7,3.) The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1, seeing that this psalm deals with aspects of the creation of the universe. It recalls that everything had been void and empty before that “day.” The psalm concludes with the words ויבא מלך הכבוד, to commemorate the directive: “let there be light.” The attribute כבוד also known as Shechinah, is a great light. On Mondays the Levites chanted psalm 48. In verse four of that psalm the separation between different levels of sanctity is alluded to. In the Holy Temple there were different levels of sanctity such as the עזרה, vestibule, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah describes the separation between the “upper” and “lower” waters. (Genesis 1,6). These various levels of sanctity are referred to in verse four of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor, etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible. (Genesis 1,9) This was an allusion for the judges to congregate when they would sit in judgment and to pronounce judgment for each individual supplicant. On that day the Torah also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality, which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day, i.e. psalm 94 which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and the moon were placed in orbit. The psalmist refers to people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81, which, amongst other matters, deals with the Exodus from Egypt. Pharaoh was compared to a sea monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21) ; On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendour. It was the day that man, the most accomplished of all the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even over nature, i.e. he was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on different days of the week.
And zenim. This means: and minim (varieties): the Targum renders le-minehu (=of its kind; Gen 1:12)—li-znohi.
AND G-D SAID: ‘LET THE EARTH PUT FORTH GRASS.’ He decreed that there be among the products of the earth a force which grows and bears seed so that the species should exist forever. It is possible that the name “earth” mentioned in the first verse already contains a hint that a force which causes things to grow should spring up from the earth, and it was from this force that the foundations of all vegetations according to their kinds emanated. From them sprang the grass and trees in the garden of Eden, and from them came those in the world. This is what the Rabbis have said: (The source is not definite. See Pirke d’Rabbi Eliezer, Chapter 3.) “On the third day He created three creations: trees, grass, and the garden of Eden.” They have also said: (Bereshith Rabbah 10:7.) “There is not a single blade of grass below [that does not have] a constellation in heaven that smites it and says to it, ‘Grow.’ It is this which Scripture says, Knowest thou the ordinances of the heavens? Canst thou establish ‘mishtaro’ (the dominion thereof) in the earth? (Job 38:33.) — [mishtaro being derived from the root] shoter (executive officer).” And He said that all this vegetation should be after its kind. This is the basis of the prohibition of sowing mixed kinds of seeds, (Leviticus 19:19.) since he who sows them works contrary to the power of the work of creation. I will yet explain this (Leviticus 19:19.) with the help of G-d. Now Rabbeinu Shlomo [Rashi] wrote: “Deshe essev (grass, herb). Deshe does not mean the same as esev and esev does not mean the same as deshe, for by deshe is meant that which forms the covering of the ground when it is filled with vegetation, and it is not linguistically correct to say ‘this or that deshe.’ Each by itself is called this or that esev.” This interpretation of Rashi is not correct. For if it were so, the word deshe (Chullin 60a.) could have no plural, and yet we find the Sages saying, “If a person grafted together two kinds of deshaim, what should the law be?” (Chullin 60a.) And the Rabbi himself (Rashi. The title Harav (the Rabbi, the Master) without specification of the name is used by Ramban only with reference to Rashi or Rambam. It is the highest mark of respect. Precedent for it is found in the Talmud where just the title Rabbi meant Rabbi Yehudah Hanasi, redactor of the Mishnah, and the title Rav was a reference to Abba Arucha, founder of the Babylonian Academy of Sura.) mentions deshaim. (That is, when Rashi writes, “For the species of deshaim are different; each by itself called this or that esev.”) Rather, deshe is the young growing plant, and esev is the mature product which produces seeds. This is why Scripture says, ‘tadshei ha’aretz’ (let the earth put forth) ‘deshe’ (young plants), and it would not be correct usage to say ta’asiv [for the word esev applies to mature products which produce seeds]. And every young thing that grows from the earth is called deshe, even trees. Therefore tadshei ha’aretz in the verse extends also to the expression etz pri (the fruit-tree). [This interpretation is necessary] since He did not say, “Let the earth put forth deshe esev and let it bring forth the fruit-tree.” The word deshe thus has the same meaning as tz’michah (growing). Similarly we find: For the pasture of the wilderness ‘dash’u’ (do spring), for the tree beareth its fruit. (Joel 2:22.) I wonder why Scripture did not mention the creation of fruitless trees, and how is it that He commanded only concerning fruit-trees? Perhaps this is what induced our Rabbis to say, (Bereshith Rabbah 5:9.) “Even the presently barren trees at first bore fruit.” If so, we must say that since the imprecation [which was visited upon Adam for his sin] — Cursed be the ground for thy sake (Genesis 3:17.) — barren trees came into existence. But it is possible that the explanation of the verse before us is as follows: “Let the earth bring forth growing things, and herbs which yield seed and trees which bear fruit.” Thus He decreed at first the creation of barren herbs and barren trees in general, and then He specified herbs which yield seed and trees which bear fruit. From what He said later on — bearing fruit… wherein is the seed thereof — we may derive that all trees were to grow from their seed although it is the custom with some trees to be propagated by planting a branch.
§ Rabbi Ḥanina bar Pappa taught: “May the glory of the Lord endure forever; let the Lord rejoice in His works” (Psalms 104:31). This verse was stated by the minister of the world, i.e., the angel charged with overseeing the world. When the Holy One, Blessed be He, said: “Let the earth put forth grass, herb yielding seed, and fruit tree bearing fruit after its kind” (Genesis 1:11), the grasses drew an a fortiori inference with regard to themselves.
Immediately, every kind of grass emerged after its kind, as it is stated: “And the earth brought forth grass, herb yielding seed after its kind” (Genesis 1:12). The minister of the world began to speak and said: “May the glory of the Lord endure forever; let the Lord rejoice in His works,” who do His will even when not explicitly instructed.
§ Rav Asi raises a contradiction between two verses. It is written: “And the earth brought forth grass” (Genesis 1:12), on the third day of the week of Creation. And it is also written: “No shrub of the field was yet in the earth” (Genesis 2:5), on Shabbat eve, the sixth day of Creation, immediately before Adam was created. Rav Asi explains: This teaches that the grasses emerged on the third day and stood at the opening of the ground, but they did not grow until Adam, the first man, came and prayed for mercy upon them, and rain came, and they sprouted. And this is meant to teach you that the Holy One, Blessed be He, desires the prayers of the righteous.
Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish (The abbreviation ריש לקיש is Babylonian. The entire paragraph has a parallel in Gen.rabba 7(6); it is mentioned in Babli Baba Qama 55a.) : What is the rule for someone who mates sea animals (In this version, one speaks about aquatic mammals who do copulate.) ? He said to him, it is written about them (Gen. 1:21): “By their kinds (As explained in the next version, “by their kinds” is written to forbid cross-mating.) .” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea (In Gen.rabba, one reads “fish.” The verse speaks of all sea creatures, including fish, sea reptiles, and sea mammals. It is difficult to see how copulation could apply to fish.) “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him (Since R. Simeon had no answer to his objection.) . Rebbi Jonah said, I can explain it, because of one who leads (Mishnah Kilaim 8:2 states that any two kinds of animals that are kilaim with one another may not be driven or led when harnessed together and may not be used for plowing together.) . He brings a string and binds it to the gills of a white fish (Greek λεῦκος, name of a fish; cf. also λευκός “white”.) and a green fish; they rub one another and spawn (Hence, while copulation is a notion not applicable to fish, any actions to induce cross-breeding are still forbidden. (The Babli, Baba Qama55a, does not consider the crossing of fish species, only that of marine mammals.)) .
It was stated in the name of Rebbi Eleazar (Tosephta Avodah Zarah 8:8.) : “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds? (Why may one graft grasses; they are never mentioned in the Mishnah.) ” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed (From here on, an expanded version is in Gen.rabba 5(9).) ? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds. (As explained in Gen.rabba, the difference is about trees, for which Earth was commanded to produce “fruit trees” but bore “trees producing fruit.” In the opinion of R. Yudan bar Shalom, this is disobedience since the entire tree should have been edible, not only the fruit. In the opinion of R. Phineas, Earth produced more than it was commanded, since all trees, even those which today do not grow edible fruit, did produce edible fruit before Adam’s sin. In all cases, only the first words of the verse are quoted, as is customary in both Talmudim. The inference is from the other parts of the verses.) ” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one (A criminal; in that case, Adam.) suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”
Rabbi Yehoshua says: From where is it derived that the world was created in the month of Nisan? As it is stated: “And the earth brought forth grass, herb yielding seed after its kind, and tree yielding fruit” (Genesis 1:12). Which is the month in which the earth is full of grass and the trees begin to bring forth fruit? You must say that this is Nisan. And further proof that the world was created in Nisan is that when the world was first created, the animals had to breed in order to fill the world, and the period beginning with Nisan is a time when cattle, and beasts, and birds mate with one another, as it is stated: “The flocks are clothed in the meadows, and the valleys are wrapped in grain; they shout for joy, they also sing” (Psalms 65:14).
When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth,
The earth brought forth grass, herbs yielding seed of its kind, and trees bearing fruit which has in it seeds of its kind; and Elohim saw that it was good.
And the Earth produced vegetation and grasses that contain grain according to their species, and trees that produce fruit from what was planted according to their species; and Allah also knew that this was good.
And the earth produced grasses (and) herbage whose seed seedeth, and the tree making fruit after its kind. And the Lord saw that it was good.
| וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃ | 13 P | And there was evening and there was morning, a third day. |
And there was evening and there was morning, the third day. During these three days, evening and morning were mentioned, but there were no lights that would obligate the evening and morning. Because the setting of the sun is the evening and its rising is the morning, however, in these three days, evening and morning were mentioned not with regard to the light, but with regard to the celestial sphere, which turns and revolves, because every part of the firmament, when it rises, is its morning, and when it sets, it is its evening. But from the fourth day and onwards, when the luminaries were created, evening and morning were mentioned with regard to the light.
It was evening and it was morning, a third day.
Perhaps the most widely cited source with regard to Sabbath observance at the North Pole is a note authored by the nineteenth-century authority R. Israel Lipschutz and published in his classic commentary on the Mishnah, Tiferet Yisra'el, as an addendum to his commentary on the first chapter of Berakhot. Tiferet Yisra'el carefully distinguishes between places such as his own city of Danzig, as well as Copenhagen and Stockholm, in which there is always at least a brief period of dusk, and places further north in which "there is no night at all but only daylight during the months of June and July." He also expresses concern with regard to people who sail close to the North Pole in order to catch "whalefish" because in that locale there are a number of months during the summer in which there is only daylight. Tiferet Yisra'el does not cite Mor u-Kezi'ah but adopts a position that is remarkably similar to that of R. Jacob Emden in one salient aspect. As did his predecessor, Tiferet Yisra'el rules that each twenty-four hour period constitutes a day. In support of that conclusion he draws upon the fact that the sun can be observed as completing a full circle above the horizon each twenty-four hour period. However, his position is fundamentally different from that of Mor u-Kezi'ah in that Tiferet Yisra'el maintains that the day is determined objectively rather than individually by each traveler. Thus throughout the year Shabbat occurs at the North Pole the same day as it does on the rest of the globe and is objectively determined by the "revolutions" of the sun in the sky. In the polar regions the sun is observed as moving in a circular pattern and completes a full circuit in the overhead sky every twenty-four hours. Each of those twenty-four hour circuits, maintains Tiferet Yisra'el, represents a single day. (R. Kalman Kahana, Ha-Ish ve-Ḥazono (Tel Aviv, 5724), p. 100, quotes an unpublished section of the manuscript of Ḥazon Ish’s “Kuntres Yod-Ḥet Sha’ot” in which Ḥazon Ish similarly declares that, in the polar regions, the sun’s completion of a twenty-four hour circuit represents a full day and the seventh circuit is the Sabbath day. A similar opinion is also espoused by R. Yechiel Michal Tucatzinsky, Bein ha-Shemashot, p. 55, who cites that view as earlier expressed by R. Jehoseph Schwartz, Teshuvot Divrei Yosef (Jerusalem, 5621), no. 8. [See also Teshuvot Even Yekarah, no. 11, who also addresses the problem of the biblical reference to “days” prior to the creation of the sun and comments that the biblical “day” is to be defined as the length of time required for the earth to make a complete revolution on the axis, i.e., twenty-four hours.] However, neither Rabbi Tucatzinsky nor Ḥazon Ish offer a clue with regard to the point in the sky which, when traversed by the sun, marks the beginning and the end of Shabbat. See infra, note 13. R. David Spira, Teshuvot Bnei Ẓion, III, Kuntres Midat ha-Yom, sec. 21, states that, during the polar winter, days are demarcated by the circuit of the stars in the overhead sky. Teshuvot Divrei Yaẓiv, Oraḥ Ḥayyim, no. 108, sec. 11, suggests that the day’s beginning and end should be regarded as congruent with the beginning and end of the day in the Land of Israel. Cf., infra, note 15. R. Yechiel Michal Gold, Me’asef le-Khol ha-Maḥanot, Oraḥ Ḥayyim 18:25, finds what he terms “clear evidence” for the underlying assumption that the “day” may be defined in terms of the revolution of celestial bodies rather than by the appearance of the sun in the comments of Rabbenu Baḥya, Genesis 1:13. Rabbenu Baḥya questions the cogency of the verse that declares “and it was evening, and it was morning” with reference to the first three days of creation, i.e., before the creation of the sun. Rabbenu Baḥya explains that the reference is not to “the light” but to “the sphere in which it revolves for, with regard to every portion of the sky, when it ascends that is its morning and when it sinks [below the horizon] that is its evening.” See also Ramban, Commentary on the Bible, Genesis 1:5. However, although Rabbenu Baḥya’s comments may provide support for the notion that demarcation of successive days may be determined on the basis of the rising and setting of celestial bodies other than the sun, those comments have no bearing upon the question of whether completion of a 360 degree rotation in the overhead sky has a similar import. See, however, R. Eliezer Ashkenazi, Ma‘asei ha-Shem (Venice, 5343), Genesis 1:5, who asserts that the first day of creation was determined by circuitous movement of the heavens whose return to the point of creation marked the completion of a day. Ma‘asei ha-Shem expressly applies that concept to the polar area in declaring, “There is no doubt that even one [for whom] the pole is above his head is obligated to observe Shabbat on the seventh circuit even though there was no darkness there at all.”) However, Tiferet Yisra'el fails to identify a phenomenon that might serve to demarcate successive days during the polar night when the sun is entirely concealed. (In a note appended to Mo‘adim u-Zemanim, II, no. 155, R. Moshe Sternbuch opines that “the day changes at precisely the moment that the sun reaches its most distant point and begins to draw closer.” The “most distant point” to which Mo‘adim u-Zemanim refers is presumably the point most distant in the sky from the point at which the sun makes its first appearance at the beginning of the polar spring. Mo‘adim u-Zemanim declares that “night” in such areas is no more than a split second in duration. See also Teshuvot ve-Hanhagot, I, no. 315. See as well Me’assef le-Khol ha-Mahanot, Oraḥ Ḥayyim 18:25, s.v. ve-hineh mah she-katav mori, who also states that the Sabbath must be observed only for the amount of time that it takes the sun to complete a single circuit. It may be noted that at the North Pole the sun neither rises nor declines in the course of its daily circuit. Rather, the sun is observed as circling the horizon once each day in a constant orbit that is a bit higher over the horizon each day until it reaches a height of approximately 23.5° at the time of the summer solstice. However, as one proceeds some distance south of the Pole, the sun, although it does not descend below the horizon during that period, may nevertheless be observed during the course of its daily circuitous movement above the horizon. In those areas—and only in those areas—it might be contended that day and night begin and end when the sun is at its lowest point above the horizon. See R. Eliyahu Baruch Kepetsch, Koveẓ Bet Aharon ve-Yisra’el, Tishri-Ḥeshvan, 5757, p. 150 and cf., R. David Heber, “When Does One Pray When There Is No Day?” Kashrus Kurrents, Autumn, 2002, pp. 17f. Adopting a somewhat different position, R. Jehoseph Schwartz, Teshuvot Divrei Yosef (Jerusalem, 5622), no. 8 and idem, Divrei Yosef, Tevu’ot Shemesh (Jerusalem, 5603), Derekh Mevo ha-Shemesh, p. 61b, states that the point in the sky occupied by the sun at its first appearance in the polar region in the spring represents the beginning of each “day” and the point at which the sun is last seen before it sets in the fall represents the beginning of each “night.” Accordingly, “day” and “night” commence when the sun reaches those points in the sky during the course of each twenty-four hour circuit. Divrei Yosef, p. 62a, asserts that during the winter months a similar determination is made on the basis of the position of the “two stars of the Little Bear, [which are in the] vicinity of the star of the Pole (the North Star),” i.e., the position of their first sighting in the fall marks the beginning of the “night,” and “day” begins when those stars have moved 180 degrees across the sky. Divrei Yosef’s description of the astronomical phenomena during the polar winter is both imprecise and inadequate as a basis for resolution of the problem. Pherkad, a third magnitude star, and Kochab, a second magnitude star, are known as the “Guardians of the Pole” because they circle Polaris (the North Star). All three stars are part of Ursa Minor (the Little Bear). The first two stars of Ursa Minor to become visible are Kochab and Polaris (the North Star). Both are second magnitude stars. However, the first celestial bodies to become visible are the planets Venus and Jupiter. Those planets do not become clearly visible until close to the end of civil twilight, i.e., when the sun drops six degrees below the horizon. At the North Pole civil twilight does not end until October 8. The first star to become visible north of the celestial equator is the zero magnitude star Arcturus in the constellation Bootes and is followed closely by the slightly smaller star Vega in Lyra and then by Capella in Auriga. However, even the largest star is not visible to the naked eye until the sun has declined approximately nine degrees below the horizon. At the North Pole, the sun disappears a little after the time of the autumn equinox but does not reach a declension of nine degrees until October 16, a little more than three weeks later. During that intervening period neither the sun nor any star is visible. The same is true during the period immediately prior to the spring equinox when the sun is not visible but is less than nine degrees below the horizon. Thus, for more than six weeks each year neither the sun nor any star is visible. During those periods, days cannot be demarcated by means of the circular rotation of stars in the overhead sky. Even if Venus and Jupiter are used for this purpose, there are four weeks in the year during the polar twilight in which those planets are not visible. I am indebted to Mr. Joe Rao of the Hayden Planetarium for making this information available to me.)
Tiferet Yisra'el cites no evidence in support of his view. The phenomenon of the sun's circular movement over the horizon each day is certainly not a demonstration that each twenty-four hour period in which such a revolution takes place constitutes a halakhic day. Quite to the contrary, Scripture records "and it was evening, and it was morning, one day" (Genesis 1:5). Read literally, the day is defined in terms of alternating periods of light and darkness, not in terms of a revolution of the earth upon its axis or of the circuitous movement of the overhead sun. How this might have occurred prior to the creation of the sun on the third day is a matter that has engaged the attention of numerous biblical commentators, most particularly, Rambam and Seforno, Genesis 1:5; Rabbenu Baḥya, Genesis 1:13; Rashbam, Genesis 1:4 and 1:14; R. Isaac Arama, Akeidat Yizḥak, sha'ar shlishi; and Malbim, Genesis 1:5.
Coming back to the opening statement of our chapter, we now have a better understanding of the argument of the sun and the moon. We do not merely regard this as a parable, but just like our sages, we conceive of the celestial bodies as equipped with intelligence of their own, since they are described as inhabiting the sphere called zevul. They did not tell G'd that they would refuse to function, but that if ben Amram is not vindicated the institution of prophecy would be undermined, i.e. a fundamental pillar of Torah would be missing. If there will be no Torah, the raison d'etre of the entire universe will disappear, the world would revert to tohu, to the anarchy that had preceded the six days of creation. (see details about the Torah/universe relationship in chapter twelve) G'd flinging arrows at the sun and moon, expresses His rejection of their argument that the action of a few fools like Korach and his assembly would be allowed to bring about the undoing of G'ds entire handiwork. Since sun and moon must have been well aware of the fact that the world had not come to an end in spite of millions of people having worshipped them, (instead of G'd) why would they suddenly be concerned about the consequences of the actions of a Korach! It had not seemed to bother them that by having become objects of worship without their withdrawing their services, they themselves had in fact undermined the Honour and Glory of their Master! The reason the universe had been kept going then was for the sake of the true believers. There may have been an additional reason for this dialogue reported by Rava. The sun and moon were indignant about the challenge to the prophecy of Moses and Joshua respectively. The sun, possessing light of its own, was jealous of the honour of Moses, since the latter's kind of prophecy was similarly perceived as an emanation. (His face emitted rays of light) The moon, being merely the source of reflected light, was jealous on behalf of Joshua, who likewise seemed to reflect the inspirations he had received. G'd was angry since He perceived that both sun and moon had failed to understand that in challenging the authority of Moses, Korach had in fact challenged the authority of G'd Himself. Since G'd did comply with the request of the sun and the moon, why was He so angry? The answer may be that G'd did not use celestial bodies to orchestrate the punishment of Korach, but He used the earth. This showed the sun and moon that they had been guilty of a serious error. The insurrection of Korach would normally have elicited visible protests both from below and from above. Due, however, to the attitude displayed by the celestial bodies, the latter were not fit to become the instruments of Korach's punishment, seeing they were not free from guilt themselves. Although we are still plagued with Korach "types," the reason no supernatural events occur to punish those types, is the one quoted by Rava, namely that G'd decreed for the sun and the moon to carry on business as usual. All the foregoing underlines how right our sages were when they taught in Avot 5,2, that G'ds patience is so great, that He waited for ten long generations before bringing on the deluge in retribution for man's corruption.
The story of Creation teaches that belief in fatalism is wrong. Since the Creator was free to create at that time, He will forever remain free to change His world and its laws whenever it pleases Him. (compare chapter 1 and chapter 15) Fear then is predicated on the assumption that what is dreaded need not necessarily happen, or need not necessarily fail to happen, since the ultimate decision is within the province of G'ds will and Power. We are therefore asked by the Torah not to relate to anything from a fatalistic point of view. We are asked to fear Him, just because He is able to either halt or precipitate the very events which we dread. Fear is the opposite of resignation then. If one were to assume that misconduct by man would inevitably result in retribution by G'd, then fear, which is the catalyst of repentance, would be replaced by resignation, and repentance would become almost impossible. (Chagigah 15, telling about the apostate Elisha ben Avuyah is a prime example of this approach). The latter had heard that the gates of repentance would be closed to him, and had therefore lost his incentive to do penitence, and to re-acquire the yir-ah expected of us. In his prayer, during the inauguration ceremonies of the temple, king Solomon used this very argument, lema-an yira-ucha, in order that they may fear You as long as they live on this earth." (Kings I 8.37-40) Concerning this "fear,"- which is identical with faith,- Rabbi Chaninah proclaims that whereas all is within the power of Heaven, imbuing someone with this faith is not within the power of Heaven, but is solely up to the believer himself. For this reason, Abraham was given credit for having believed in the promise that he would sire children. "He believed G'd, and He considered it an act of righteousness on Abraham's part." (Genesis 15,6) This faith could not have been supplied by G'd, but had to be an act of willpower on the part of Abraham himself. He was the first philosopher who found his way to this yir-ah/emunah, as is recorded of him after the akeydah, the binding of Isaac. (Genesis 22,12) "For now I know that you are G'd fearing." After all, this is the goal of all our striving, as Solomon proclaims at the end of his book Kohelet: "In conlusison, after all is said and done, fear the Lord, observe His commandments because this is the sum total of being a human being " There is a third variety of fear that is composed of an intelligent awareness of the fact that if one does not take adequate precautions against known dangers, disastrous consequences may result. This fear, while recognising the dangers of inaction or lack of preparedness, is nevertheless not due to a fatalistic outlook. It is therefore fear, not resignation. The intelligence involved stems from the recognition of a free G'd as the ultimate cause of events, events which He can control, but that man can influence directly. If a king threatens a subject with jail unless said subject carries out certain orders, such conduct is autocratic and deprives the subject of any meaningful choice. If, on the other hand, the king points out that strike action by the subject would result in his losing income, his family going hungry etc., this would not really be called putting the subject under duress. A person doing the right thing under such circumstances falls into the category of "who is clever? he who can foresee the consequences." (Tamid 32) The fear experienced by such individuals is based on an intelligent appraisal of the options open to them in the long run. When Moses realised that his killing of the Egyptian had been witnessed, (Exodus 2,14) he became afraid, not resigned, and took action to escape the consequences. When our sages in Avot 3,21, say "where there is no wisdom, there is no fear, and where there is no fear, there cannot be any wisdom," this is what they had in mind. He who is intellectually unaware of what the future may hold, cannot relate to it with fear. On the other hand, he who is insensitive to what the future may hold, is obviously devoid of wisdom. Fear of the type described, is fear of becoming the architect of one's own misfortune, seeing that the Torah tells us that we will be punished for our sins. Since no one is completely free from sin, no one should be completely free from this fear. Just as an invalid whose doctor prescribes abstention from certain foods to avoid harming his condition, will not consider himself under compulsion, so a Jew whose Torah forbids matters which would endanger his physical and spiritual survival cannot consider himself as observing Torah under duress. In this way we understand Moses' address to the people at the time of matan Torah, the giving of the Torah, (Exodus chapter twenty) when he said "do not be afraid; in order to test you did the Lord come; and in order that the fear of Him shall be upon you so that you will not sin." (verse 17). Although, at first glance these lines seem self contradictory, the fact is that they are exhortations not to relate to G'd with the wrong kind of fear. The result of the revelation was that Israel realised that it was possible to witness the glory of G'd and yet to remain physically alive. We were elevated from the purely instinctive, animalistic dread. Our concepts were raised to a level that afforded us an inkling of His grandeur, not like the beasts around us. This kind of fear fills one with a degree of joy, as David expresses it in Psalm 2,11, "serve the Lord in fear, rejoice even while trembling." With this thought one can also resolve the contradiction in Psalm 76,9 "from the Heavens you have heard judgment, the earth was afraid and calm." How can calmness be a product of fear or vice versa? As long as the earth had not heard that Israel had accepted the Torah, she had been concerned about her own future. Once she heard that Israel had spoken the words "We shall do and we shall listen," the earth became calm, knowing her own future was assured. In other words, joy is the product of the right kind of fear at the right place at the right time. Going back to our opening Midrash, we can appreciate now how the attainment for the kind of fear we have described was truly a minor accomplishment for Moses. The Torah has taught us this concept meanwhile in so many ways, that we can no longer claim that the attainment of such "fear" as Moses achieved without the help of the Torah, is really such an unattainable goal for the Jewish masses who enjoy the benefit of Torah and its teachings.
• Gen. 1:9-13
Torah (Genesis 1:9-13)
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: (When the exiles of Israel returned to the land of Israel with Ezra from Babylon.) Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. (Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.) “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. (For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.) This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; (Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world.) they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). (Israel was under attack from all sides.) This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ (That is, the world will not be able to function in its conventional manner.) That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. (Consequently, he closed all the schools.) That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). (When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.) Of what use was it to him [Ahaz]? (Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain.) [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they (The young men Isaiah was referring to.) his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) (It was the Book of Lamentations that was being read.) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) (A more literal translation would be, “in the days of the judging of the judges.”) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, (Subdue us.) we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, (And decree for him corporal punishment.) he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ (“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.) They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, (These are two classes of Torah scholars (Gittin 88a).) one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, (Even when it is not connected with “in the days of.”) it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear (Potifar’s wife.) then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. (Moses’ Tabernacle was stored away forever when the permanent Temple was built.) They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. (Joshua 7:6.) They raised an objection to him: But is it not written: “It was [vayhi] when the king (David.) resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, (To prove his contention that vehaya always alludes to a joyous event.) is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
“It was evening and it was morning, a third day” (Genesis 1:13). “It was evening and it was morning, a third [shelishi] day” – it was the day on which warriors were created, (The groundwork was laid for warriors to wage war. The earth was created on this day, and that includes iron.) as it says: “Warriors [shalishim] and nobles, all of them riding horses” (Ezekiel 23:23). When iron was created, the trees began trembling. But it said to them: ‘Why are you trembling? If no wood of yours enters me none of you will be harmed.’ (Without a wooden handle, the axe is useless against trees.)
(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME, (Tanh. Gen. 1:12.) because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva (Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16).) who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].
Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. (Abraham was as precious to the world as the eyeball is to a person. ) They sought to blind the eye [ayin] that confronted the attribute of justice in the world. (The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat]. ) “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu (The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].” “It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him. He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz? Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children? Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling. But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him. The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple. Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors. The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed. When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’ So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1). Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them. That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days. See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him. They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed. They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin. They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4). They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple. Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).)
And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.
AS YOU WERE CREATED FOR THIS PURPOSE. For the sake of this you came into the world, as per the verse “and there was evening, and there was morning, on the sixth day” (Genesis 1:31), which the Talmud expounds (Shabbat 88a): this teaches that G-d stipulated with Creation that should Israel not accept the Torah, the world will return to chaos. So it turns out that he has a tremendous responsibility and is not doing this as a favor—Rashi.
R. Huna said: For three readings in the Torah (i.e. when only three persons are called up to the reading of a section, viz. on a Monday or Thursday or at a Sabbath afternoon service.) not less than ten verses must be allotted. (Three verses for each of the first two and four for the third.) Hezekiah (A Rabbi of that name.) explained [the reason: (Why ten verses are required.) The number] corresponds to the Ten Commandments. But have we not learned in a Mishnah: (Ta‘an. IV, 3 (Sonc. ed., p. 137).) ‘On Sunday [the men of the ma‘amad read] In the beginning (Gen. 1, 1-4.) and Let there be a firmament’ (ibid. 5-8.) although they contain not more than eight verses? (How then could R. Huna rule that a minimum of ten verses was required?) R. Iddi said: Kahana and Ashë differ [on the method of procedure], (As how to make ten verses out of eight.) one holding that [the reader] goes back, and the other maintaining that he cuts. (This is explained in the continuation.) According to him who holds that ‘[the reader] goes back’, he repeats two verses; (The second person repeats the last two of the three verses which the first had read. The two, together with the eight, make up the minimum of ten verses.) and according to him who maintains that ‘he cuts’, And there was evening and there was morning (The second part of each of verses 4 and 8 of Gen. 1.) is a verse on its own. (So that verses 4 and 8 represent two verses each, bringing the number to ten.) But have we not learned in [the same] Mishnah: ‘On Monday [the reading of the ma‘amad was] Let there be a firmament (Gen. 1, 6-8, three verses.) and Let the waters … be gathered together’? (ibid. 9-13, five verses.) Now, according to him who holds that ‘[the reader] goes back’, he goes back over two verses, but according to him who maintains that ‘he cuts’, even if he does so, there are not ten (Added by GRA, omitted by V, M and H.) verses! (There would only be nine, since And there was evening, etc., forms the whole of verse 13 and cannot be reckoned as two verses as in the case of verses 5 and 8.) R. Polippa b. R. Pariṭ raised an objection before R. Jonah, (To R. Huna’s ruling.) ‘Behold the section of Amalek!’ (Ex. 17, 8-16, read on Purim, which consists only of nine verses.) ‘This is different’, he replied, ‘since (So GRA, M and H. V reads: ‘he said, No, it is taught, it’.) it is the prescribed portion for the day’. (This reply could also have been given to the preceding objection, since in Gen. 1, 6-13, if only verse 8 is divided into two, there would be nine verses, as in the section of Amalek.) R. Eliezer b. R. Maḳom raised an objection: (To R. Huna’s ruling.) [It has been taught,] ‘He who reads the hafṭarah from the Prophet shall read not less than twenty-one verses’, (Meg. 23a (Sonc. ed., p. 140). From ‘but [if R. Huna’s ruling … to the last one]’ is added by GRA. V omits it but inserts in brackets: ‘It is permitted to skip in a Prophet but not in the Torah, because if [a reader] skipped even one verse by not reading it, and restored the scroll [to the ark] and recited ḳaddish, he must unroll it again, say the benedictions, and read that verse and the two verses which follow it’. This is a repetition of XI, 2, 6.) but [if R. Huna’s ruling] is valid, twenty-three verses should be required, ten for the first three, (In accordance with R. Huna’s ruling above that ‘for three readings … no less than ten verses must be allotted’.) ten for the second three, and three for the last one! (Since a minimum of three verses must be read for each person who is called up. No reply is given to the objection, but it is possible to provide the following explanation: Only when no more than three persons are called up is it necessary to allot ten verses, but when the number of persons is more than three, as, e.g., on the Sabbath when not less than seven persons must be called to the Torah, three verses for each person or twenty-one in all are sufficient.)
It became evening and it became morning, the third day.
And then it went from the nighttime to daylight. Day three.
And it was evening, and it was morning, the Third Day.
| וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים׃ | 14 P | God said, “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times—the days and the years; |
This is because “meorot (lights)” (Genesis 1:14) is missing a vav, which is the life-force of all things. Similarly, “Moshe kalot (finished)” (Numbers 7:1) is also missing a vav.
7. And through this right side he raises those who succumb to evil loves and fears. He raises them up to holy loves and fears, as in “Every soul will praise YaH (God)” (Psalms 150:6). This is because his right side removes the darkness from their eyes, and then their eyes see wonders, as in “Uncover my eyes, that I might see wonders” (Psalms 119:18). These wonders are the concept of Pesach, which is the right side, the concept of “I will show you wonders, like at the time you went out from Egypt” (Micah 7:15). And Pesach is Peh SaCh (a mouth that speaks), the concept of “The Torah of truth was in his mouth” (Malachi 2:6). It is considered as if he created the world, for it is written there “Let there be luminaries” (Genesis 1:14), and the darkness, which covered the deep, disappeared.
יהי מאורות, “let there be luminaries;” it is the style of the Holy Scriptures to refer even to phenomena that exist in multiples as if they existed as individuals, by using the singular mode [יהי instead of יהיו, Ed.] Examples are: ויהי אנשים אשר היו טמאים “there were men who were ritually unclean,” [where we would have expected the Torah to have written: ויהיו אנשים.] (Numbers 9,6) We should therefore understand the word יהי as referring to a creative act about to occur, and what follows as referring to the details, i.e. the answer to the question: “what was there to develop?” The answer is: “luminaries.” The term מאורות, reminds the reader that these luminaries were derivatives of the אור, light, created already on the first day. These derivatives were now divided into two separate light giving bodies, one larger than the other. They were named “sun,” and” moon,” respectively. As to the Torah adding: ואת הכוכבים, “and the stars,” this applies only to the execution of G-d’s directive, not to the directive itself. It is to teach us that these “stars” came into existence without a specific directive from the Creator, but as a result of fragments, sparks, resulting when G-d split the original luminary into sun and moon respectively.
מארת, the word is spelled defectively, the letter ו of the plural ending being absent. The reason it is spelled defective is that the stars were not meant to dispense light but were meant to guide us navigationally merely by being visible, and to help us tell time as they appeared at regular intervals.
ברקיע השמים, “in the part of the horizon that spans the atmosphere.” [like an umbrella. Ed.] It is positioned below the upper layers of heaven.
להבדיל בין היום ובין הלילה “to form a visible partition between day and night.” The sun separates day from the preceding night, whereas the moon separates what follows after the day that preceded it.
והיו לאותות, “they will serve as (backgrounds to) miracles; such as when their orbits were arrested temporarily at the command of Joshua (Joshua 24,17) when he reminded the people of that. On an individual basis, G-d performed such a miracle for King Chizkiyahu to confirm that he had been granted an additional 15 years of life. (Kings II 20,911) A different way of understanding these words: the constellation of the stars will serve astrologers as indications when foretelling certain events in the future.
ולמועדים, and to determine certain calendar events which are tied to specific dates by the Torah, such as observance of the new moon, the fifteenth of Nissan as the day when the first day of Passover is to be observes, the sixth of Sivan for the observance of the festival commemorating the revelation and the giving of the Torah, etc. David confirmed this as one of the meanings of this term when he said in Psalms 104,19: עשה ירח למועדים שמש ידע מבואו, “He made the moon to mark the seasons, the sun knows when to set.”
To separate: According to their movement, a separation was made between the day and the night. And there is also the dawn and the dusk, which are what separates the two ends [of the day.] And this is [what is meant by] 'between, and between.' (And see the adjacent verse, Genesis 1:17.)
And they will be for signs: We explained, in the Book of Exodus 7:9 and in several places, that its meaning is that it [allows one to] time a natural [process]. And this is impossible without luminaries.
And for appointed times: The change of seasons; cold and heat and so forth, all of which occurs through the luminaries.
And for days and years: To know the change from one day to another, and so [too] with years; all of which is only through the movement of the luminaries.
AND GOD SAID. Yehi (let there be) is short for yiheyeh. Due to the frequency with which this term is used, it is employed before both the singular and the plural. (Luminaries is a plural, so Scripture should have used the plural yiheyu, rather than the singular yehi.) It is also employed in Scripture with the feminine as in, If there be a damsel (yiheyeh) that is a virgin (Deut. 22:23). (Since damsel is a feminine, the verb tiheyeh, rather than yiheyeh (which is masculine), should have been used. I.E. points out that there is a tendency toward uniformity when a word is employed frequently.)
FOR SIGNS AND FOR SEASONS. For signs, i.e., for minutes, and for seasons, i.e., for hours. For signs may also be interpreted as referring to the eclipse of the moon and the sun and also to shooting stars. The last-mentioned phenomena are to be included among the signs produced by the lights of the firmament because they are caused by the stars. This meaning of signs is like signs in And be not dismayed at the signs (omens) of heaven (Jer. 10:2). Anyone who explains the lamed of le-otot (for signs) as superfluous is mistaken. (I.E.’s point is that the lamed is a preposition.)
AND LET THEM BE FOR SIGNS. A prominent Spanish sage (Ibn Janah (Krinsky).) stated that the firmament is divided into eight parts, seven for the seven spheres of the seven stars and one for the constellations. (The eighth sphere is a sphere of the constellations. The seven “planets” are the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn. Each “planet” has its own sphere (Krinsky). Hence the firmament consists of eight parts. Heaven consists of the seven planets and the constellations. Thus according to the Spanish sage the firmament and heaven are identical.) However, this cannot be so because we know there is no body above the sphere of the constellations. Behold, Scripture explicitly states, And God set them in the firmament of the heaven, which clearly indicates that there is a heaven above the firmament. The heaven of heavens (Nehemiah 9:6) and To Him that rideth upon the heaven of heavens, which are of old (kedem) (Ps. 68:34) are similar. (The term heaven of heavens refers to the heaven above the firmament. It is I.E.’s belief that the planets and constellations are above the firmament (see note 40).) Note that the word kedem in the verse quoted above does not mean east but ancient. (Kedem may also mean east, but not here. If the verse alluded to the eastern sky it could not refer to the heaven above the firmament (the ancient heaven) which is invisible.) Indeed, Rabbi Saadiah Gaon, may the righteous be remembered for a blessing, was afraid to comment on this verse. (The word kedem means old. It implies that they are older than the earth and may even be eternal. Hence Saadiah refrains from commenting on this verse. See Krinsky.) It appears to me that the sun, the moon and other luminaries are called lights in the firmament because they are visible there. (According to I.E. the luminaries are not in the firmament. They are above it. Nevertheless, Scripture states that God placed them in the firmament because they shine through the firmament and thus appear to be there.)
Luminaries (meorot): is [written in its] incomplete spelling [meaning that it lacks the letter vav], since only the sun was created to give light. And the moon was only created so that [people] would not worship the sun, [which might have been the case] had it been alone.
"Let there be luminaries in the firmament of the heavens:" Luminaries (meorot) is written in [its] incomplete spelling [meaning that it lacks the letter vav]. Rashi explains that [hence] this [can be read also] as the word, curses (ma'arot), etc. I say that the following is the reason a word that indicates curse is mentioned specifically with the luminaries: since the luminaries are the cause of time and all things that come under time involve pain. As the Rabbis, of blessed memory, said (Megillah 10b), "Every place where it is stated, 'and it was' is nothing but a place of pain" and [the Talmud] concludes that it is only in a place where it is stated "and it was in the days of" that it is an expression of pain; and the reason for this matter is because any thing that is dependent on days - meaning, on time - involves pain, but all of the higher existences that are above time, and time does not rule over them, they do not involve any pain. Therefore, it is stated, "Let there be luminaries," in [its] incomplete spelling, because all things that are under the sun involve curses and pain, since time wears everything out. And that which variants of the word, luminary (me'ohr), appear in this section five time and, so [too] in the first section, five variants of the word, light (ohr), agrees with the words of the midrash (Bereshit Rabbah 2:5), which says, "'And the Lord said, "let there be light,"' these are the actions of the righteous, etc.," and wants to explain the five times [that] light [is mentioned] corresponds to the five books of the Torah, [the study and practice of] which are the actions of the righteous.
And God said, "let there be luminaries:" The reason for it saying, "let there be," in the singular form, about two [luminaries] is to hint with this that [only] one of them would shine during the day, and for this reason it did not use the plural form. And through God speaking in this way, it allowed for the thing that happened to result in the moon getting reduced - as they, of blessed memory, stated (Chullin 60b) - since if God had said at the beginning of His words, "let [them] be," the matter would have stood like that [with their size being equal] perforce, because the word of Our God stands forever.
It also appears, in its making a point of stating, "to separate between the day and between the night," [to be saying that] if the luminaries were equal and one of them serves during the day and one serves during the night, in what way could night be distinguishable from day, since night 'shines like the day?'
Indeed, the verse [also] wants [to teach] that - given that He preceded on the first day to create the light and you will find that it states [the word] light five times in the first section; and the Rabbis, of blessed memory, hinted (Bereishit Rabbah 3:6) that five lights were created and God separated them for His inheritance in the future, for the righteous ones, and then - now on the fourth day, He emanated from the lights a portion sufficient for the world and suspended it in the firmament of the skies; and that is [why] it states, let there be luminaries (meohrot, which can also be understood as 'from the lights'), the explanation of which is that it be one portion from the lights that were created on the first day. And He embedded that they should not be fixed but should rotate, such that through their rotation, night and day be distinguishable, and this He did as a sign for the recognition of the holy days, as it states it, "for signs and for appointed times etc. And when the luminary was emanated, two [different] parts were emanated and both of them were created to serve the purposes of day. And this is why you will find (Chullin 60b) that the moon claimed that it it impossible for two kings to use one crown, the explanation [of the 'one crown'] is at one time, and this is how it is brought in the words of our Rabbis; because if the boundary of the moon had been the night and that of the sun, the day, there is not [here] one crown for both of them, but [rather] each one has a boundary of its own. And so you will find that it states, "and they will be for luminaries in the firmament of the skies to shine on the earth," without [mention] of the setting of a time.
...... light do we see light.” Anyone who does not deserve to continue his physical life in that world and deserves to receive his retribution in the physical world of the bodies will resume physical life at the time of the resurrection, a life which is due to the domain we call אור החיים. To teach us that this is so we have been told in Daniel 12,2 ורבים מישיני אדמת-עפר יקיצו, אלה לחיי עולם ואלה לחרפות לדראון עולם; “many who have been asleep in the dust will awaken, some to eternal life others to reproaches, to everlasting abhorrence.” Daniel speaks about “many” who will awaken; they will not all awake. Those who deserve a life in the spiritual regions will not undergo the metamorphosis of thousands of years in a grave but their souls will be transferred to eternal life immediately. Another name of this עולם החיים is נצח. This is what is meant by Psalms 16,11 תודיעני אורח חיים שובע שמחות את פניך נעימות בימינך נצח, “You will teach me the path of life. In Your presence is perfect joy; delights are ever in Your right hand.” You have learned that the hidden life of pre-universe times and the lofty regions which G’d built when He created the luminaries are the pleasures of the souls who experience the teachings of the Torah. In due course, they will again merit to enjoy these pleasures with which they had been familiar [prior to sharing life on earth inside, a body. Ed.] The former period is described as ימים, the latter as שנים. This is hinted at in our verse here (Genesis 1,14) when the Torah speaks of לימים ושנים. It is an allusion to the gradual ascent from one spiritual region to an even higher spiritual region. This whole subject becomes even clearer when the Torah described how these commandments were translated into reality. We read (1,16) ויעש אלוקים את שני המאורות הגדולים,”G’d made the two large luminaries;” this is a reference to the spiritual luminaries. When the verse continues with את המאור הגדול “the great luminary;” and when it continues further ואת המאור הקטן, “and the small luminary,” this is a reference to the physical luminaries i.e. the sun and the moon.
Looking at the plain meaning of our verses: The reason why one of the two luminaries is described as (relatively ) small is because whenever there are two phenomena both described as “great or large,” it is usual that one of the two is larger than the other. If you will examine the text of our paragraph in the Torah carefully, you will find that it explains four separate matters. 1) These luminaries are always found in the same positions which have been assigned to them initially, i.e. they are stationary and do not move. [Here too the astronomy of our author is based on outdated concepts. The luminaries are deemed captive on the periphery of the planet and are assumed to move with it automatically. The only part of this chapter which is relevant to our times is that the moon does not have light of its own and that only the sun has been assigned by G’d to emit light. I see no point in translating discarded concepts even if the author thought he could use scripture to support the theories current in his time. Ed.]
ויאמר אלוקים יהי מארות ברקיע השמים, we do not find many occasions when the verb היה occurs within strictly defined grammatical parameters in accordance with the rules applying to differentiating between singular and plural, or the rules applying to distinguishing between masculine and feminine subjects. As a result, the Torah here writes יהי in the singular mode, although G’d gave a directive involving a whole multitude of new phenomena that were to appear in the sky. Compare also Deut 22,23 כי יהיה נערה בתולה, where the Torah employs the masculine pronoun when referring to a young girl, still a virgin. These luminaries were created during the first “day” together with the planets (fixed stars) as we explained on verse 3; however, their light was not transmitted to earth seeing there had not been an atmosphere at yet. [our astronauts only discovered that there is utter darkness beyond the stratosphere when they took the first space flight beyond these regions. Ed.] Besides, the earth was not yet sufficiently dry. Once it had dried sufficiently, in accordance with G’d’s will, it commenced complying with G’d’s directive on the morning of the third “day” to produce herbs, etc. By the fourth “day” it had become much stronger, firmer, so that when G’d gave a directive to the luminaries, these were able to respond in accordance with G’d’s directive. As a result the plants produced by the earth would contain seeds, the trees would bear fruit, etc. This is the meaning of the statement by our sages in Rosh Hashanah 11 that the entire work of creation was created in their full potential, fully mature, i.e. on the fourth day the vegetation, including herbs and trees had attained its full growth. All the creatures created subsequently also were created in their full size, maturity, as appropriate to each separate species. When the Talmud there adds the words בדעתן בצביונן נבראו, this means that the creatures equipped with intelligence possessed it from the moment they were created, whereas those not meant to possess intelligence would not develop it at a later stage either. Man was able to recognise the nature and essence of each creature as well as its function in the universe. This is what Solomon had in mind when he said in Kohelet 3,11 את הכל עשה יפה בעתו, “He brought everything to pass precisely at its time.” The reason the herbs, etc. attained their ultimate size, etc. on the fourth “day,” was because they required the input of the celestial bodies for this, something that had not been present on the third “day.” This is what the sages (Chagigah 12) referred to when they said הן הן המאורות שנבראו ביום ראשון אלא שלא תלאן עד יום רביעי, “these (the ones mentioned on the fourth ‘day’) are the ones which had been created on the first ‘day,’ but He had not placed them in orbit until the fourth ‘day.’” The word תלה means to hang something from the top down. ברקיע השמים, the atmosphere; this is also the meaning of the word when we read על פני רקיע השמים. (verse 20) This region is called רקיע, because, as we explained on verse 8, it is something stretched taut over a large expanse of space. G’d attached it to the heaven, i.e. to the various planets, seeing that it is secondary in importance to them, receiving its light from them.
להבדיל בין היום ובין הלילה, to create a separation between the day and the night. Up until this point there was either complete light (day) or complete darkness (night). From now on there would be some light at night. The large luminary, the sun, would provide its light for the day, whereas the smaller luminary, the moon, would provide some light at night. We know from Deut. 33,14 that the influence of the moon on certain crops is beneficial, i.e. that light provided during the night promotes the growth of crops sensitive to such light.
והיו לאותות ולמועדים ולימים ושנים. The word לאותות refers to hours; the word ולמועדים refers to the seasons of the year and the festivals to be observed during these seasons. For, just as the year is divided into four seasons, a hot season, a cold season, spring and fall, so day and night are divided into 24 hours. The word ולימים refers to the number of days in a month, i.e. 29 and a half days plus 2/3rds of an hour and 73 parts [of the 1080 parts an hour is divided into halachically. Ed.] The word ולשנים refers to years, i.e. solar years of 365 and a quarter days [as opposed to lunar “years,” i.e. 12 x a lunar month. Ed.] This is implied by the very meaning of the word שנה, which refers to something which occurs again and again, such as the completion of the sun’s orbit around the earth after the four seasons. [the assumption of the astronomers in the author’s time. Ed.] According to Targum Yerushalmi the appropriate translation of the word שנים is לאתין וסימנן, as visible reminders למקדש רישי ירחין ושנין when to sanctify the new moon and the New Year.
LET THERE BE LIGHTS. Now the light was created on the first day, illuminating the elements, but when on the second day the firmament was made, it intercepted the light and prevented it from illuminating the lower elements. Thus, when the earth was created on the third day there was darkness on it and not light. And now on the fourth day the Holy One, blessed be He, desired that there be in the firmament luminaries, the light of which would reach the earth. This is the meaning of the words, in the firmament of the heaven to give light upon the earth, (Verse 17.) for there already was light above the firmament which did not illuminate the earth. The meaning of the words, Let there be lights, is as follows: He decreed on the first day that from the substance of the heavens there should come forth a light for the period of the day, and now He decreed that it become corporeal and that a luminous body come forth from it which would give light during the day with a great illumination, and that another body of lesser light [should come into existence] to illumine at night, and He suspended both in the firmament of the heavens in order that they illumine below as well. It is possible that just as He endowed the earth with the power of growth in certain places thereof, so He placed in the firmament certain areas that are prepared and ready to receive the light, and these bodies which receive the light reflect it, just as window-panes and onyx stones. This is why He called them me’oroth and not orim. [Orim would imply that they have their own light; me’oroth on the other hand implies that they reflect the light which they receive], even though they are called orim, in the Psalm. (Psalms 136:7. To Him that made great ‘orim’ (lights).)
TO DIVIDE THE DAY FROM THE NIGHT. Rashi wrote: “This took place after the primeval light was concealed for the righteous, but during the six (In our text of Rashi: “seven.” See my note to Berliner’s edition of Rashi (p. 436) that both texts can be explained as correct.) days of creation the [primeval] light and darkness functioned, one by day and one by night.” (In our text of Rashi: “functioned together both by day and by night.” However, during the seven days of creation it was the primeval light that functioned, its concealment taking place on the eve following the Sabbath (so clearly explained in Maharal’s commentary on Rashi — Gur Aryeh).) Now I do not see that this is the opinion of our Rabbis who mention concealment in connection with the primeval light. In their opinion, rather, the primeval light functioned for three days, and on the fourth an emanation took place from which was formed these two luminaries, just as the Rabbis have said, (Bereshith Rabbah 17:7.) “The sphere of the sun is an offshoot of the upper light.” For since this world was not deserving of being served by this primeval light without an intermediary, He concealed it for the righteous in the World to Come, and He made use of this offshoot of the upper light from the fourth day on. Thus the Rabbis said in Bereshith Rabbah: (3:6.) “It was taught: The light which was created during the six days of creation could not give light at daytime because it would then dim the sphere of the sun; at night it could not give light, since it was created to light only at daytime. So where is it? It was concealed. And where is it? It is prepared for the righteous in the hereafter, as it is said, And the light of the moon shall be as the light of the sun, and as the light of the seven days. (Isaiah 30:26.) ‘Seven?’ I wonder! Were they not three? (For since the present light was created on the fourth day, the primeval light functioned only for the first three days during Creation.) It is like a man who says thus: ‘I am keeping this for the seven days of my wedding feast.’” That is to say, it is common parlance that one say: “I am keeping and guarding this meat for the seven days of my wedding festivity.” It is not that this would suffice him for all seven days, only that he will use it during that time. In the same way the Rabbis explained the expression seven days, meaning as the light which functioned during some of those days. There in Bereshith Rabbah the Rabbis also said: (3:7.) “And He separated the light. (Verse 4.) Rabbi Yehudah the son of Rabbi Simon said, ‘He separated it for Himself.’ (Just as the verse says, And the light dwelleth with Him. (Daniel 2:22).) And the Rabbis say, ‘He separated it for the righteous in the hereafter.’” Now if you could know the intent of the Rabbis in their saying in the Blessing of the Moon, (Sanhedrin 42a.) “A crown of glory to those borne by Him from the birth,” you would know the secret of the primeval light, the conserving thereof, and the matter of separation mentioned [in the words of Rabbi Yehudah the son of Rabbi Simon] — i.e., “He separated it for Himself” — as well as the secret of “the two kings making use of one crown,” (Chullin 60 b, and mentioned in Rashi here, Verse 16: “The sun and the moon were created of equal size. When the moon complained, ‘It is impossible for two kings to make use of one crown,’ G-d said to it, ‘Go and diminish thyself.’”) as will indeed be the case at the end when the light of the moon shall be as the light of the sun after the light of the sun shall be sevenfold. (Isaiah 30:26.)
AND THEY SHALL BE FOR SIGNS. These are the changes which they will bring forth, making signs and wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. (Joel 3:3.) This is similar in meaning to the expression, And be not dismayed at the signs of heaven. (Jeremiah 10:2.)
AND FOR SEASONS. This means seedtime and harvest, and cold and heat, and summer and winter. (Genesis 8:22.)
AND FOR DAYS. This means the length of day and the length of night.
AND YEARS. The luminaries are to complete their orbit and then traverse again the same course they followed, thus making the solar year consist of 365 days and the lunar year consist of [lunar cycles, each approximately] 30 days.
יהי מארות, “let there be luminaries;” it is common for the Torah to apply a singular mode to nouns described in the plural, such as in Numbers 9,6 ויהי אנשים אשר היו טמאים, “there was (singular) men who were ritually impure, etc." The meaning of our verse here is: “let a certain process occur as a result of which luminaries will materialise in the sky of the heavens.”
ברקיע השמים, in the firmament which spans the heavens.
ברקיע, seeing that the word ברקיע is in the construct mode, linked to the word following it, i.e. “the sky of the heaven, the ra-kia, the vowel under the letter ר is a brief one, chataf, such as the difference between katzir, harvest, and k’tzir chittim, “wheat harvest,” where the word k’tzir is in the construct mode, belonging to the word chittim, wheat. (Ruth 2,23) להבדיל בין היום ובין הלילה, the Torah had already mentioned earlier (verse 4) that G’d had made a separation between light and dark, so what need was there for the luminaries in order to accomplish this? The fact is that up until this point the precise point when night or day commences and ends had not yet been defined. This came about only when the sunrise and sunset became visible observable phenomena on earth. Similarly, the advent of visible stars in the sky now signaled that dusk had come to an end. להבדיל בין (תחלת) היום ובין (תחלת) הלילה, to separate night from the beginning of the day and day from the beginning of the night.
והיו לאותות ולמועדים, an oblique reference to Kings II 20,8-9 where King Chizkiyah had asked G’d for a sign in the sky that Isaiah’s promise that the decree of his death had been cancelled and that G’d had added another 15 years to his life was definitive. We have other verses (Yoel 3,3) as well as Jeremiah 10,2 in which these phenomena in the sky are described as clear signals by G’d to man of things to come.
ולמועדים, the orbit of the moon which renews its path every 29 and a half days serves as a legal instrument used in determining dates which appear in documents used by the Jewish people. Compare what David wrote about this in Psalms 104,19
ולימים, and as days. Upon investigation it will be seen that certain stars orbit at intervals of exactly 24 hours.
ושנים, and as years, a reference to the four seasons of the year, which together comprise an entire year.
יהי מארת BE THERE LUMINARIES — They had been created on the first day, but on the fourth He commanded them to be suspended in the firmament (Chagigah 12a). Indeed, all the productions of heaven and earth were created on the first day, but each of them was put in its place on that day when it was so commanded. In reference to this it is written את השמים (v. 1) In the beginning God created that which was את with the heavens etc., in order to include all the productions of heaven, ואת הארץ to include all its (the earth’s) productions (Genesis Rabbah 12:4).
יהי מארת The word is written without the ו after the א (so that it may be read מארת, cursed), because it is a cursed day when children are liable to suffer from croup. In reference to this we read (in Taanit 27b): On the fourth day of the week they used to fast to avert croup from the children (Yerushalmi Taanit 4:3).
להבדיל בין היום ובין הלילה TO CAUSE A DIVISION BETWEEN THE DAY AND THE NIGHT — This took place after the primeval (divine) light was conserved for the righteous; but during the first seven [another reading is “three”] days of Creation the primeval light and darkness functioned together both by day and by night.
והיו לאותות AND THEY SHALL BE FOR SIGNS — When the heavenly luminaries are eclipsed it is a sign of ill-omen for the world, as it is written, (Jeremiah 10:2) “Be not dismayed at the signs of heaven” — when you carry out the will of the Holy One, blessed be He, you need apprehend no calamity (Sukkah 29a).
ולמועדים AND FOR SEASONS (FESTIVALS) — This is written with a view to the future when Israel would receive command regarding the festivals which would be calculated from the time of the lunar conjunction (Genesis Rabbah 6:1).
ולימים AND FOR DAYS — The sun functions half a day and the moon the other half — together a full day.
ושנים AND FOR YEARS — At the end of three hundred and sixty five days [another version: 365¼] they complete their course through the twelve signs of the Zodiac that attend them, and that is one year [another version: and this makes 365¼ days]; they then begin to revolve a second time in a circle similar to their first cycle.
(14-19) V. 14 — 19. מאור ,אור ,מארת. Bis dahin war אור, der Lichtstrom, über die ganze Erde verbreitet und ׳ויבדל א, und Gott mit seiner Allmacht schied Licht und Finsternis. Nachdem das Licht bei Erzeugung der Pflanzen, dieser eigentlichsten Lichtkinder, mitgewirkt, soll das Licht an Lichtträger gebunden werden, und die Erde fortan ihr Licht durch diese Lichtträger vom Himmelsgewölbe herab erhalten. מאור wie משכן ,מזבח ,מנורה usw. מארת doppelt חסר. Der mangelhaft geschriebene plur. fem. oder mit dem Prädikat im Singular, wie הכמות בנתה, lässt überall die geteilte Vielheit in den Hintergrund treten und stellt vielmehr den abstrakten einheitlichen Begriff dar, der sich an vielen Objekten offenbart, in vielen Objekten in die Erscheinung tritt. So heißt es bei den חטאות פנימיות ונתן וגו׳ על קרנות מזבח הקטרת קרנות מלא, und dort ist מתנה אחת מהן מעכבת. Dagegen bei den ונתן על קרנת מזבח העולה: חטאות חצוניות קרנת חסר, und dort bezeichnet es nur die Höhenwinkel des מזבח im allgemeinen, und ואם נתן מתנה א׳ כפר. Hier ist die Einheit doppelt hervorgehoben, die Pluralform ist gekürzt und das Verbum יהי steht im Singular. Es ist damit die harmonische Einheit der zahllosen lichttragenden Gestirne gezeichnet, sie allesamt in ihrer unermess- lichen Vielheit bilden doch ein einheitliches System. Indem auch אור, das Licht selbst, hier חסר, nicht voll ausgedrückt ist, מארת, so erkannten die Weisen darin zugleich den Ausdruck, daß das Licht, wie es uns jetzt in seiner Gebundenheit an die Lichtträger erscheint, nicht in der ursprünglichen Fülle und Reinheit, sondern in jener geminderten Kraft uns zustrahlt, die unserem zeitlichen, noch unvollkommenen Zustande entspricht; vgl.oben zu וירא א׳ את האור כי טוב. Dieser unvollkommene Zustand bekundet sich wohl durch nichts mehr, als durch die Sterblichkeit junger Kinder, deren frühzeitiger Tod nur in der physischen und sittlichen Mangelhaftigkeit der Eltern wurzeln kann, und begreift sich somit das Fasten der אנשי מעמד am vierten Wochentage על התינוקות שלא יעלה עליהם אסכרה. In dem folgenden Verse והיו למאורת, in welchem ihre Bestimmung, der Erde ihr zeitliches Licht zu spenden, ausgesprochen wird, ist der Stamm אור voll; denn diese ihre Bestimmung wird allerdings vollständig gelöst. Die Bezeichnung מאור für die Gestirne gibt übrigens die Tatsache, daß diese nicht Quelle, sondern Träger des Lichtes sind. Ganz besonders wird aber wiederholt, daß sie nur ברקיע שמים, an dem Erdhimmel zu Lichtträgern bestimmt sind. Was sie an sich sind und welche Bestimmung sie sonst noch haben, das liegt jenseits der Betrachtung, welche aufzuklären diese Schöpfungsgeschichte bestimmt ist. Sie spricht nur von deren Einfluss und Bestimmung für die physische und sittliche irdische Welt. Sie spricht daher vorzugsweise nur von Sonne und Mond, deren Wirksamkeit für die Erde augenfällig ist, und fügt die Sterne, ואת הככבים, deren Bedeutung für die Erde weniger erkennbar ist, nur ergänzend bei. Ist doch die Tendenz des Ganzen nur, uns zu sagen, daß Gott die großen Himmelslichter, durch deren Lichtspende das ganze physische und sittliche Erdleben geregelt wird, und auch die Sterne geschaffen, und Er ihnen ihre Bahnen und ihr Wirken an dem Himmel der Erde angewiesen. Diese Bestimmung wird ausgesprochen: Es soll ein System von Lichtträgern sein an dem Gewölbe des Himmels, zu unterscheiden zwischen Tag und Nacht. Diese große, das ganze Erdenleben regelnde Ordnung steht im Vordergrunde. Sekundär heißt es ferner: sie seien auch zu אותות und מועדים, zu ימים und אותות .שנים Merkzeichen, מועדים Zeitbestimmungen (rad. ועד), dürften die Orientierung in Raum und Zeit auf Erden bedeuten, die durch den bestimmten Ort und den regelmäßigen, periodischen Lauf der Gestirne vermittelt wird. Das Gestirn wird durch seinen Standpunkt am Himmel das Merkzeichen zur räumlichen Orientierung und Messung auf Erden. Es wird durch seinen periodischen Verlauf das Mittel zur irdisch genauesten Bestimmung der Zeit. Beides setzt die genaueste Fixierung des Standpunktes und die regelmäßigste Bestimmung der Bahnen und des Laufes der Himmelskörper voraus, und es wird uns gesagt, daß Gott ihnen die Regelmäßigkeit in Ort und Zeit erteilt und angewiesen. Diese Zeitbestimmung wird noch erweitert durch: ולימים ושנים. Durch den regelmäßigen Gang der Gestirne ist die ganze irdische Zeit in מועדים, auch der Tag in wechselnde Stunden und Minuten geteilt. Allein auch die Tage sind einander nicht gleich, und bilden durch den Stand der Erde zu Mond und Sonne kleinere und größere Kreise, es entstehen ימים und שנים, kleinere Tageskreise: Monate, und größere: Jahre oder ימים, Tageskreise: Jahr, und שנים, Jahreskreise: Cykel (Zyklen).
Wir dürfen uns jedoch nicht verhehlen, daß אות und מועד sonst in תנ"ך nicht in diesem allgemeinen astronomischen Sinne vorkommt, vielmehr bewegt sich die Bedeutung von אותות und מועדים fast ausschließlich im Gebiete des intellektuellen und sittlichen Menschenlebens. אותות sind sinnlich wahrnehmbare Erscheinungen, die zu Gedanken führen, Gedanken vermitteln oder wecken sollen. (Vergl. V. 1 את.) So heißen die Großtaten Gottes אותות, insofern sie die Gedanken der göttlichen Allmacht und des göttlichen Waltens auf Erden wecken sollen. Sind sie zugleich solche, die überzeugen und wo möglich auf die Willenskraft des Menschen einwirken sollen, so heißen sie מופתים, von יפת gleichbedeutend mit פתה, im Hifil: überführen, überzeugen, zu einem Entschluss be- wegen. מועדים von יעד, ein Stelldichein bestimmen, Ort und Zeit zu einer Zusammenkunft bestimmen, davon מועדים, die von Gott, und durch קידוש החדש auch von der Nation, zur Zusammenkunft mit Gott bestimmten Festzeiten. Zu Beiden, zu אותות und מועדים dienen aber die leuchtenden Himmelskörper. Sie sind im allgemeinen der Mensch- heit אותות geworden. Der Anblick des gestirnten Himmels, die regelmäßigen Lichtphasen des Mondes, vor allem der geregelte und das ganze Erdenleben regelnde Gang der Sonne ist, wie das תהלים-Lied singt, אין אמר ואין דברים ohne Rede und ohne Worte, doch die große Gottespredigt von dem Himmel herab an die Menschen geworden, die in die Brust des Menschen die Ahnung einer höheren Macht senkte und über die Welt hin die Verkündigung ruft: Es ist ein Gott! Es hat sie aber auch der Menschheit und Israels Gott zu besonderen אותות, zu besonderen Denk- und Wahrzeichen seiner Verheißungen und seiner Bestimmungen gebraucht. Seine erste Verheißung an die Menschheit und sein erstes Gesetz an Israel, das Israel für immer seiner eigenen Bestimmung inne werden lassen soll, hat Gott durch Sternenschrift verewigt. Er wies die auf wiedergeschenkter Erde neu entstandene Menschheit auf den Regenbogen am Himmel hin und sprach: זאת אות הברית dies ist das Zeichen des Bundes, den ich zwischen mir und allem Fleische auf Erden errichtet habe. Als Abraham eine Ahnung von der Zukunft seines Volkes haben sollte, führte er ihn in den Anblick des Sternenhimmels hinaus und sprach: כה יהיה זרעך so soll dein Same werden, so zahlreich und so unmittelbar an Gottes Munde hangend wie die Sterne. Und als Israel den ersten Schritt in seine nationale, geschichtlich und sittlich kampfreiche Zukunft tun sollte, rief Er seine Führer in den Anblick des zu neuem Lichte erstehenden Mondes hin und sprach: החדש הזה לכם, diese Lichterneuerung ist euer Wahrzeichen, דוגמא שלכם. Wie dort sich׳s immer neu zum Lichte emporringt, so sollet auch ihr euch immer aufs neue zu neuer Reinheit und Klarheit und zu neuem Leben und Glanze aus jeder Verdunkelung des Geistes und der Sitte und aus jedem Dunkel des Geschickes emporringen. Diese Verkündigung der immer zu findenden Erlösung von Übel und Schuld, der nimmer zu verlierenden Verjüngung zu Freiheit und Leben durch die Welt zu tragen, ist euer Beruf, und כזה ראה וקדש, und so oft der dem neuen Lichte zuwachsende Mond sich zeigt, heiliget die Zeit in eurem Kreise zur Vollbringung solcher Erstehung zu neuem Lichte des Geistes und der Sitte, des Heiles und des Lebens. — So wurden Gestirne zu אותות: zu Wahrzeichen für die heiligsten, erlösungsreichsten Verheißungen an die Menschheit und Israel — (und eben damit קידוש החדש nicht zur bloßen inhaltlosen astronomischen Zeitrechnung hinabsinke, ist neben der astronomischen Berechnung wesentlich: מצוה לקדש על פי ראיה) — und zu מועדים: zu von Gott für Israel zu immer neuer Beherzigung seiner Erlösungs- und Heiligungswahrheiten vor Seinem Angesichte im Anschluß an Sein Gesetz bestimmten Zeiten; sie sind alle ebenfalls an den Lauf der Gestirne, an den Umlauf des Mondes und an die von dem Laufe der Sonne bestimmten Jahreszeiten geknüpft, überall den jüdischen Blick zugleich auf die Natur und die Geschichte heftend, denselben Gott und in derselben Weise in der Natur und in der Geschichte waltend zu zeigen. Auch diese Möglichkeit, die אורות ברקיע השמים zu אותות ומועדים für die Erziehung des Menschengeschlechtes und Israels zu verwenden, ist nicht minder durch den vom Schöpfer gegebenen regelmäßigen Gang derselben bedingt, und wohl dürften die Einsetzungsworte derselben: ׳והיו לאותות ולמועדי auf diese menschengeschichtliche Heroldschaft der Gestirne für die Gottes-Wahrheiten an die Menschheit und Israel sich beziehen. Es darf dabei nicht Wunder nehmen, schon hier bei der Schöpfungsgeschichte, wie auch bei dem Werke des dritten Tages, einem Hinblicke auf das spätere Gesetz zu begegnen. War doch dieses Gesetz bereits vierzig Jahre dem Volke mündlich vollständig gelehrt und zum großen Teile auch bereits praktisch ins Leben eingelebt, als seine Grundzüge und der Grundriss der Geschichte schriftlich fixiert und zur Erhaltung der vollständigen mündlichen Lehre ihm überantwortet wurden. Eine Wahrheit, die man sich nicht oft genug für das Verständnis und die richtige Auffassung der תשב"כ, des geschriebenen Gotteswortes, vergegenwärtigen kann. Als dem jüdischen Volke zuerst diese Schöpfungsgeschichte in die Hand gegeben wurde, waren ihm bereits die מאורות zu אותות und מועדים geworden. Es begreift sich hiernach auch, wie die Weisen die Bedeutung des מאור הקטן als Wahrzeichen Israels in seinem Verhältnis zum größeren Lichte, als dem Wahrzeichen der übrigen, nach der Sonne zählenden Völker, zu dieser Stelle hier weiter entwickeln.
יהי מאורות ברקיע השמים, the planets created on the second day should now begin to function by providing light. Their influence should be concentrated on the “lower” universe, as it is visible to us with our senses. Everything mentioned in this paragraph refers to sensations perceived by the creatures on earth. By traversing pure waters on the way to earth, the light refracted by these luminaries is increased manifold.
"Let there be (yehi) luminaries:" When the [verb], being, is before the noun, it does not always adhere to the gender and number [of the noun]; as it is like an anonymous (impersonale) verb. It is like in French, il y aura, il y a; and as in (Numbers 9:6) "And there was (vayehi) people," and (Deuteronomy 22:23) "If there is (yehieh which is masculine) a virgin maiden."
"Luminaries:" The stars - all the ones that are visible to our eyes - are included in this name, since they all shine upon us, if [dimly], if [brightly].
"In the firmament of the heavens:" In the firmament that is called the heavens, [meaning in the firmament which is [our] heavens. And this is one use of the relational form (smikhut), as in the 'River of Euphrates' (Parat), [which means] the river that is called Euphrates; [and] (Jeremiah 14:17) "the virgin of the daughter of my people," [ which means] the virgin which is the daughter of my people; [and] (Isaiah 37:22) "the virgin of the daughter of Zion," [which means that she] is the daughter of Zion. [And so too are understood the next few verses:] (I Kings 10:15), "the people of trade;" (Judges 19:22) "the people of the sons of lawlessness;" and so [too] (Isaiah 1:4) "the seed of evildoers;" (Isaiah 65:23) "the seed of those blessed by God." And so [too], 'God of Hosts,' [which means] God who is the Hosts. (And so too Rabbi Avraham Ibn Ezra wrote below [verse 31], "'the day of the sixth (yom hashishi)' - the day that is the sixth." Here too, the firmament of the heavens [means] the firmament that is the heavens.)
"To separate between the day and the night:" That which was the will of God at the beginning and without an intermediary (since on the first three days the light would serve for a certain time and afterwards leave and the darkness would take its place, and all of this was through the actions of God and through his proclamation), [and] now it would be through the luminaries. And all of this was to make known that the sun and all the hosts of the heavens are only His servants who follow His will.
"And they will be for signs:" The luminaries will be the cause of the signs of the heavens, as per the explanation of (Jeremiah 10:4), "of the signs of the heavens do not be afraid" (Rabbi Avraham Ibn Ezra); and the explanation of signs is indicators. And the nations of the world called them this because they believed that they were indicators of what will come in the future; and it is as Yirmiyahu said [in the verse just cited], that the nations feared from them. And behold, it would have been fitting for Him to first say, "and they will be for days and years and appointed times," and at the end He would mention the signs, [since] they are only occasional; except that He wanted to start with the [most] important (like below, verse 21); as the signs are the main intention of this half of the verse, since the Holy One, blessed be He, wanted to let Israel know that even the signs of the heavens are only like the days and years - all of them are structured by His will, like the other laws of nature: the day and the night, 'the planting and the harvest and the coldness and the heat.' And just like the day and the night and the planting and the harvest don't have their own specific gods and do not inform of the future, so too [is it] with the signs of the heavens. And since the belief that one could learn about the future from the signs of the heavens and from solar and lunar eclipses was widespread among the nations and [nonetheless] Moshe (and after him, Yirmiyahu) pushed off this mistake and made known that they are natural [occurrences] like the days and the years, behold this is a great proof that the Torah is of divine origin (min hashamayim). And one should not wonder, why didn't the Holy One, blessed be He, want to reveal to His people the other errors to which [man] had become accustomed. As the other errors did not cause damage to the fundamental principles of faith nor to the rectification of human character traits. [But] this is not the case of faith in the signs of the heavens, as it is damaging - like faith in fortune telling and similar matters that were forbidden by the Torah - as it weakens a person in his [Divine] service in which he toils, and it fills his heart with vain things and removes his trust in God.
"And for appointed times (moadim):" Moed is said about anything that comes back around at specific times. And so holidays are called moadim based on their regularity. And so too (Psalms 104:19), "He made the moon for moadim;" as it is visible and hidden at set times. And so too are all the luminaries the cause of moadim and the celebration of set times that come back around, and especially of days and years.
Were created from the first day. Rashi is answering the question: It should have said first, “Let there be luminaries,” marking their creation. And then, “And the luminaries shall be in the canopy,” marking their suspension in the canopy. [Thus Rashi explains, “They were created from the first day.”]
Was stored away... Rashi is answering the question: It is already written (v. 4): “Elohim divided the light from the darkness.”
You need not worry. But if they follow the ways of the gentiles, they indeed should fear.
By the new moon. This results from the interaction of both luminaries [sun and moon], as known to astronomers. Thus the Torah connects the holidays to both.
A complete day. In other words, [each luminary has its own] complete day of twelve hours.
After 365 days. 365 days is for the solar year, while the lunar year of 354 days is included in the solar year. Since the solar year is determined by the sun’s cycle through the twelve constellations [of the zodiac], and the lunar year is determined by the moon’s interaction with the sun in each of these constellations, Rashi connects the [solar] year to both sun and moon — although in truth, the moon completes its cycle [through each constellation] in twenty-nine days and a specific number of hours. (Re’m)
God said: Let there be lights in the firmament of the heavens. From this point objects would exist that would generate and emit light. These were distinct from light itself, which was created on the first day. The addition on the fourth day of entities responsible for the light was part of the continued structuring and ordering of the universe. These lights would exist to distinguish between the day and the night. The division between day and night was significant not only from a celestial perspective, but also in establishing the rhythm of time. The function of the lights is first and foremost to measure time and divide it into segments. Specifically, let them be for signs, phenomena which occur in heaven and on earth, and for seasons, and for days and years.
יהי מאורות, “let there be luminaries;” according to Rashi these luminaries had already been created on the first day but were not made operative, i.e. placed in their respective orbits in the sky until the fourth day. Nachmanides explains that the light which had been created on the first day illuminated the basic universe still in a state of chaos, and on the second day G’d prevented this light from illuminating the earth’s foundation (shining only in the sky, the רקיע), whereas once the dry land, יבשה came into existence on the third day, there was darkness on the face of the earth, until, on the fourth day, G’d created sun and moon, etc This is why the Torah bothered to tell us that these luminaries were intended to provide light in our part of the universe. The word ברקיע indicates that until that time this light had functioned only above the sky. Now it was available also for creatures whose habitat was below the sky. The phrasing יהי אורות, which suggests there had not been any such luminaries prior to that day, means only that G’d had decreed already on the first day that the raw material functioning as light in the heavens should henceforth also be the one giving illumination on earth. Now, on the fourth day, the time had come to translate that potential into practice, the larger luminary to shine by day and the smaller one by night.
To differentiate between day and night. Rashi explains that this refers to the concealment of the initial light. However, in the seven days of creation, darkness and light alternated between day and night. And in Bereshit Rabbah, it is said that from the fourth day onward, the light of the sun and moon shone immediately. As for the phrase "like the light of seven days," it is a way of speaking in the world to express that something is kept hidden for the seven days of celebration, even if it cannot be revealed to everyone, but is only brought out during those seven days of celebration. Similarly, the light of the seven days is like the light that existed during some of those days.
“Let there be lights” [1:14]. On the fourth day God said there should be lights in the sky. Though the lights already existed on the first day, they were not hung in the sky until the fourth day when the Holy One hung the sun and the moon in the sky along with all of the constellations and stars. (B. Hagigah, 12a.) When the sun will be eclipsed, this will be a sign that God will cause the Ishmaelites (Ishmaelites originally referred to Arabs. After the rise of Islam it became a term for Islam or Muslims.) to be defeated. (B. Sukkah, 29a.) When Israel, heaven forbid, will be bad, the moon will be eclipsed to show that God is angry at Israel. The sun and moon are signs for when to pray. In the morning, the dawning of the sun is a sign that it is time to don the phylacteries and recite the Shema. In the evening, the emergence of the stars indicates it is again time to pray. (M. Berakhot, 1:1–2.) The sun and the moon were given to the festivals, so that we should know when to celebrate the festivals that we calculate according to the moon. Also, to know when it is day and night and when the year ends. Rabbi Azariah said: Only the sun was created to illumine. However, the Holy One said, the nations [of the world] will consider the sun an object of idolatrous worship if it were to be the sole illumination. Therefore, the Holy One created the moon so that they should not worship the sun as an idol. (Genesis Rabbah, 6.1.) The sun and the moon had equal illumination, but the moon said: why should we both illumine? I should illumine by myself. The Holy One said: you must become small because you wanted to consider yourself important and illumine by yourself. Therefore, she must be small. (B. Hullin, 60b.) Bahya writes in parshat Phinehas. Why is it written: “a sin offering to the Lord” [Numbers, 28:15], regarding the sacrifice for the New Moon more than all the sacrifices? (The New Moon is the only festival that requires a sin offering in addition to the festival sacrifice and Bahya’s question is why is this so?) The Holy One created the sun and the moon equal in illumination, but the moon receives its light from the sun. The moon itself is dark, but it shines from the sun. The moon said to the Holy One. Lord of the Universe, did you not have the power that I should have my own illumination and the sun and I would be equal and equally useful in the world. Heaven forbid, that the nations of the world should say that you did not have the power to make me a separate light. The Holy One became angry and said: do you want to teach me? He said: your light must be diminished because you have spoken against me. Even the light that you have from the sun must be diminished. The moon said: Lord of the Universe, because I have spoken properly, my light should be diminished? The Holy One responded: I know well why I created your light so that it should be from the sun. However, because you have spoken properly, my children, Israel, will bring a sacrifice every New Moon when the moon shows itself and becomes renewed. The sun was to illumine the day and he moon illumines at night. If the sun was to illumine the day and the moon illumines the night equally, there would be no difference between day and night. The Holy One said that people must know when it is day or night. They need to know when to rest at night from their business or work. If it were light at night like during the day, people would work at night like during the day and would have no rest and would soon die from overwork. Furthermore, the Holy One said: one must have the night to study Torah. The people must have quiet so that they study well. (B. Avodah Zarah, 3b.) The Holy One showed that when one repents, He is satisfied with the person, as we find with the moon. The Holy One told us to bring a sacrifice on the New Moon when the moon appears. The Holy One said; bring the sacrifice for my sake, for what I have done against the moon. That is why it is written regarding the sacrifice for the New Moon, “a sin offering to God.” This means, a sacrifice to God, that is to say, for God’s sake. (Bahya, Numbers, 28:15.)
Birkat ha-Hammah is a blessing praising God, "who makes the work of creation" and is recited on the occasion of the return of the sun to the position in the heavens which it occupied at the moment of its original creation when that event occurs on the day of the week and at the hour of the day which correspond to the day and hour of the creation of the sun. Genesis 1:14-19 records that the sun was created on the fourth day of the week. According to rabbinic tradition the sun was created at the very beginning of the day and was affixed in the sky in the position occupied at Tekufat Nisan, i.e., the vernal equinox. Thus Birkat ha-Hammah is recited whenever the vernal equinox occurs at the very beginning of the fourth day of the week. At the time of the equinox day and night are equal in duration, each being twelve hours in length. Since in the Jewish calendar each day begins with nightfall the beginning of the fourth day is 6:00 P.M. Tuesday evening.
What would they read [from the Torah]? The narrative of creation. (In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained.") On the first day, they would read: "In the beginning," "Let there be a firmament;" (On each day, they would read the passage associated with that and the following day of creation.) On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
God created the sun and the moon and placed them in the heavens, and time is marked by them. The sun shines during the day, the moon at night. Years are determined by the solar cycle, and months by the lunar cycle. Indeed, the Torah states: “God said, ‘Let there be luminaries in the heavenly firmament, to separate day from night; they shall serve as signs for the seasons, days, and years’” (Bereishit 1:14).
The meaning of “was empty and void” (“tohu vavohu”) (Genesis 1:2) is that it contained neither man nor animal. As Jeremiah explains, “I saw the land and it was empty and void (tohu vavohu)” (4:23), for which he explains the meaning afterward by saying, “I saw and there was no man” (ibid. 4:25) nor “animal” (ibid. 9:9). Similarly, “like the light of the seven days” (Isaiah 30:26) is an explanation of “sevenfold” (ibid.). Also, “that which I will be” (Exodus 3:14) explains “I will be” (ibid.). I have already explained the mystery of “sevenfold.” ( In his Alternative Commentary to Genesis (1:14), Ibn Ezra explains that the light increasingly intensified over the seven days of Creation, hence “sevenfold” means that there were seven stages to the light.) Our Rabbis hinted at this when they said that on the fourth day the luminaries were hung (Hagiga 12a). How admirable to the intelligent is the choice of the word “hung.” ( The description of Creation in the book of Genesis deals only with creation of the lower world, the world of generation and decay, and it does not expound on the creation of the heavenly bodies. So all Scripture tells us about the heavenly bodies is that they were “hung” and visible to the lower world.) Thus the words of Jeremiah disprove those who say that “tohu vavohu” means that there was no earth.
The Talmud Chullin 60 quotes the following conversation between the moon and G-d, in the name of Ben Azzai. This conversation is to help us understand the verse (Genesis 1,16), "The Lord made great luminaries; the large luminary to govern by day, and the small luminary to govern by night, and the stars." The moon said to G-d, "Is it possible for two kings to wear one crown?" The Lord said to the moon: "go ahead and govern both by day and by night." So the moon said "Who needs a lantern at noon?" G-d said, "Israel will count its days and years according to your movements." Even the days will be counted by reference to the moon as is written, "They will serve as signs, as fixed times, for days and years" (Genesis 1,14). He further said to him (the moon) that righteous people will be called like the moon (small) to wit Jacob and David (see Amos 7,5 and Samuel I 17,15). The moon, however, was still not placated. Thereupon G-d instructed that a sin offering be offered on His behalf to atone for G-d having reduced the size of the moon. It was Rabbi Shimon ben Lakish who interprets the verse "one he-goat as a sin offering for G-d" (Numbers 28,15) to mean that the he-goat is to be offered on behalf of G-d, to serve as atonement for having commanded the moon to reduce its size. Ben Azzai's parable has the moon question its own function. This describes the age old dilemma of whether what we observe in nature is accidental or whether it is the result of intelligent planning. If it is the result of intelligent planning, G-d’s major functionaries wish to be taken into His confidence as to their precise purpose and place in His scheme of things. "Can two kings wear the same crown?" means, "Is there duplication in this universe, seeing that all is the result of mere chance?" The reason that the moon serves as the example in this imaginary dialogue is that it is the only celestial body which apparently does not originate its own light. The question if this could be accidental is quite appropriate. The "smallness" of the moon would point to its accidental place in the scheme of things. G-d’s initial reply "Reduce your size" means "You may be sure that you are part of an intelligent overall design. Upon hearing this, the moon wants to know, "If that is so, why is my status such and such, compared to Your other planets? Why am I the only one that does not have its own light to give? Why, by not being a source of light, am I the apparent victim of chance?" G-d’s answer "Go and shine by day and by night," is, of course, facetious, but it points out that the moon's particular contribution to the universe lies in its shining by night only, and with reflected light only. The moon understood that by day its contribution to the light in this world would pale into such insignificance, that no one would even be aware of its existence. But it found no solace, not having comprehended why it had been chosen for that particular role. So G-d said that the apparent deficiency in not radiating its own light, would be compensated for by the needs of the Jewish people for the moon, to aid Israel's calendar requirements. The moon argued, however, that since days are normally counted in terms of the sun's movements, why cannot the sun reduce its size? To this G-d replied that since the righteous will be called "small," the moon's reduction in size was very crucial. It was part of G-d’s plan that a visible link exist between cause and effect, i.e. between benefactor and recipient. Since the sun was the primary source of light, and the moon was only a secondary source, it would not be fitting for the primary source to be smaller than the secondary source. The moral Ben Azzai wishes to teach is, of course, that the truly righteous always understate their own importance in the presence of anything or anyone deserving respect. However, no matter how much one tries to explain to people that they should be modest and humble, they will always wonder if they would get their fair share of things by practicing humility, they need the he-goat offering to atone for such doubts about G-d’s justice. Since it had been G-d’s intention to show the Jewish people favored treatment, whereas the Jewish people suspected Him of putting them at a disadvantage, that sin offering then is due to G-d’s intention as expressed by His desire to diminish the size of the moon. If our method of interpretation is correct, this should be reflected in the liturgy of the Mussaph service of Rosh Chodesh. We do indeed find such evidence: 1) "The new moons You have given to Your people as season for atonement for all their generations, when they brought free will offerings." 2) "He-goats as sin offerings to atone on their behalf,-a salvation of their soul from its enemy..." The "soul's enemy" refers to the evil urge which has prompted our doubts about the fairness of G-d’s justice. Continuing and referring to the future, we say, "A new altar will You set up in Zion, at which time the he-goat offerings will be offered in a state of grace." There will then be no need to offer the he-goats as sin offerings, since there will be no evil urge, i.e. a philosophical enticement to act contrary to the will of the Creator.
2) There are rules for the broad manner in which hashgachah peratit is employed. "If you will walk in My statutes...I will provide your rain in its proper season." See discussion in chapter twelve. Just as there are rules of natural law, i.e. seasons, years etc., so the times appointed for our holydays in the Torah have special significance for the dispensation of hashgachah peratit Divine Providence. When the Talmud Berachot 16, describes the world as being judged on four separate dates, Passover for the harvests, Pentecost for the harvest of the fruit trees, orchards; human beings on New Year's day, and Tabernacles for the forthcoming water supply, this implies that our conduct influences the respective judgment at the respective times.
A hint of support for the statement that at the outset both the sun and the moon were made great with the intent that one of them would later be diminished can be drawn from the verse, ( Bereishis 1:14.) “Let there be luminaries.” In that verse, the word מארת, “luminaries,” is written chasair, without vavim. (The word מארת would ordinarily be written as מאורות.) Our Sages (See Rashi’s commentary to Bereishis 1:14, which is based on Taanis 27b.) took notice of that fact and commented, “It is a cursed (מארה) day when children become ill with croup.” According to my understanding, the fact that the word מארת, “luminaries,” was written chasair, lacking the two vavim, as it were, when relating the Divine utterance leading to the creation of the luminaries, alludes to the concept that God created the luminaries with the intent that one would be diminished. Initially, God’s decree was that a curse, i.e., a מארה, and a diminishment would affect one of the luminaries. I will expound more on this point later, in further explanation of the passage, with God’s help.
Pestilence corresponds to "Let there be luminaries in the expanse of the heavens." It is agreed upon by researchers that renewed pestilence comes from sparks from the stars that become renewed in their visibility. From them come changes in the air and thickness from star sparks - so say the researchers. Therefore, the pestilence that came upon strikes at the statement "Let there be luminaries."
15. “And God-Elohi”m-אלהי״ם said ‘Let there be luminaries.” (Genesis 1:14)
R’ Eliezer said to him: Father, is it so above that they learned that there is no body/guf and no substance/g’viyah? He said to him: My son, about the coming world was it said, for that is an upper (i.e., purely immaterial) mother, but below there is the body of this world, which is the Shekhinah below.
And these are the ‘masters of the signs’, from the aspect of those of whom it is stated: (Gen. 1:14) ... and they shall be for ‘signs’ (otot) and seasons, and for days and for years.
"And God said: 'Let there be lights in the firmament of heaven.'" [Bereshit 1:14]. Male having power over Female, as it is written: "And the righteous is the foundation of the world." [Proverbs 10:25]. Yod (י) illumines two, and illumines and impregnates the Female. Yod (י) is unified by itself (and after this) it ascends on its rungs higher and higher. The Female is darkened, and the Mother is illumined and is being opened by her gates. A key has come that consists of six, and it covers her opening, and closes/links downward this one and that one. Woe to the one who reveals her opening.
Come and behold, The merit of Jacob was such, that he (Samael) wanted to exterminate Jacob from the world. That night was the night when the moon was created (it was Wednesday evening). And Jacob stayed alone, and no one was with him, as we have learned that a man must not venture out alone at night. This is even more true on the night when the luminaries were created, for then the moon is defective, as it is written, "Let there be lights (Heb. מְאֹרֹ''ת)" (Beresheet 1:14), and the word מְאֹרֹ''ת is spelled without the letter Vav, which is a sign of a curse. Because Jacob remained alone that night (he was in great danger) because when the moon is defective, the evil serpent is strengthened and rules. Then Samael came and denounced Jacob and wanted him to perish from the world.
Rabbi Elazar said, We have learned, night was under the control of Esau, meaning the left side without the right. At that time, it is written, "Let there be lights (Heb. מְאֹרֹת)" (Beresheet 1:14), written without the letter Vav, being Wednesday eve, which could not give light without Chassadim. For this reason, "Jacob remained alone," as Jacob, representing the sun, denoting Zeir Anpin, remained alone without the Nukva, as the moon, the Nukva was concealed from the sun, namely zeir anpin, called 'Jacob'. Yet, the Holy One, blessed be He, continued to guard Jacob enough so that Esau's officer could not overcome him, as it is written, "He saw that he did not prevail against him" (Beresheet 32:25).H
Áldott vagy, Örökkévaló, Istenünk, a világ királya, aki szavával hozza el az estét, bölcsen kapukat nyit, értelemmel változtatja az időket, fordítja az évszakokat, és rendezi a csillagokat és égi képeiket, akarata szerint. Nappalt és éjszakát teremt, eltávolítja a fényt a sötétség elől, és a sötétséget a fény elől. Ő múlatja el a napot, és hozza az éjt, Ő választja el a nappalt az éjszakától – Örökkévaló, a Seregek Ura az Ő neve. Uralkodjon felettünk az Élő Isten mindörökké! Áldott vagy, Örökkévaló, aki elhozza az estét.
Blessed are You, Adonoy, our God, King of the Universe, With His word He brings on evenings, with wisdom He opens the gates (These are the gates of sunrise and sunset through which God, in His infinite wisdom, has divided life on earth into two complementary halves.—Rabbi S.R. Hirsch) (of heaven); and with understanding changes (He alternates the three daily periods—evening, morning, and afternoon.—Avudraham) the times and alternates the seasons, and arranges the stars in their watches, (The stars appear as watchmen appointed by God to stand guard over the sleeping world below. He also appointed them their places in definite orbits, according to His will, and for purposes known to Him alone.—S.R. Hirsch) in the sky, according to His will. He creates day and night, He rolls the light away from before darkness, and darkness from before light; He causes day to pass and brings night, and separates between day and night; Adonoy of Hosts (His Name, ה’ צבאות, means “He Who takes all the infinite variety of hosts and creatures and unites them to act and interact as parts of one unified Universe.”—S.R. Hirsch) is His Name. The Almighty, [Who is] living and enduring will always reign over us forever and ever. Blessed are You, Adonoy, Who brings on evening.
Blessed are You, L·rd, Our G-d, King of the Universe – that with His word – he brings forth nights – with wisdom. He opens the gates with understanding. He changes the time periods and exchanges the time schedules and sets in order the stars – in their watches in the heavens according to His will – he creates day and night. He removes light for darkness and [removes] darkness for light. He clears away day and brings night and makes a separation between day and between night. L·rd, L·rd of Hosts is His Name. Blessed are You, L·rd – that brings upon nights.
Blessed are You, L·rd, Our G-d, King of the Universe – that with His word – he brings forth nights – with wisdom. He opens the gates with understanding. He changes the time periods and exchanges the time schedules and sets in order the stars – in their watches in the heavens according to His will – he creates day and night. He removes light for darkness and [removes] darkness for light. He clears away day and brings night and makes a separation between day and between night. L·rd, L·rd of Hosts is His Name. Blessed are You, L·rd – that brings upon nights.
Blessed are You, Adonoy, our God, King of the Universe, With His word He brings on evenings, with wisdom He opens the gates (These are the gates of sunrise and sunset through which God, in His infinite wisdom, has divided life on earth into two complementary halves.—Rabbi S.R. Hirsch) (of heaven); and with understanding changes (He alternates the three daily periods—evening, morning, and afternoon.—Avudraham) the times and alternates the seasons, and arranges the stars in their watches, (The stars appear as watchmen appointed by God to stand guard over the sleeping world below. He also appointed them their places in definite orbits according to His will and for purposes known to Him alone.—S.R. Hirsch) in the sky, according to His will. He creates day and night, He rolls the light away from before darkness, and darkness from before light; He causes day to pass and brings night, and separates between day and night; Adonoy of Hosts (His Name ה' צְבָאוֹת means “He Who takes all the infinite variety of hosts and creatures and unites them to act and interact as parts of one unified Universe.”— S.R. Hirsch ) is His Name. The Almighty, [Who is] living and enduring will always reign over us forever and ever. Blessed are You, Adonoy, Who brings on evening.
Blessed are You, Adonoy, our God, King of the Universe, With His word He brings on evenings, with wisdom He opens the gates (These are the gates of sunrise and sunset through which God, in His infinite wisdom, has divided life on earth into two complementary halves.—Rabbi S.R. Hirsch) (of heaven); and with understanding changes (He alternates the three daily periods—evening, morning, and afternoon.—Avudraham) the times and alternates the seasons, and arranges the stars in their watches, (The stars appear as watchmen appointed by God to stand guard over the sleeping world below. He also appointed them their places in definite orbits, according to His will, and for purposes known to Him alone.—S.R. Hirsch) in the sky, according to His will. He creates day and night, He rolls the light away from before darkness, and darkness from before light; He causes day to pass and brings night, and separates between day and night; Adonoy of Hosts (His Name, ה’ צבאות, means “He Who takes all the infinite variety of hosts and creatures and unites them to act and interact as parts of one unified Universe.”—S.R. Hirsch) is His Name. The Almighty, [Who is] living and enduring will always reign over us forever and ever. Blessed are You, Adonoy, Who brings on evening.
Much hast Thou accomplished, computed and calculated. Thou didst plan to consummate Thy deeds according to the course of the moon. For signs and for sacred seasons its lot Thou didst make fair. For circuits and cycles Thou didst appoint its revolutions. At the end of two thousand four hundred and forty-eight years (since Creation) Thou didst declare its time, and thou didst intercalate nine hundred intercalary months. This day Thou didst point out to the people Thou hast chosen. Thou didst, therefore, exalt this month over every month, investigated its number, explored its form, opened its source, surveyed its won ders, esteemed its festival, and by it Thou wast honored and glorified,
[3] Another interpretation: And she vowed a vow, and said, "If you will see me, then you will see that I am barren, and Zion is barren, as it is said, "Sing, O barren one" (Isaiah 54:1). If you see me, then you will also see Zion, and remember me, for me, and do not forget your truth, for Zion. There are seven barren ones corresponding to the seven days of creation. The first is Sarah, as it is written, "And Sarai was barren" (Genesis 11:30), corresponding to the first day. And what was created on the first day? Heaven and Earth, which belong to this purchase by the Holy One, blessed be He, as it is said, "Blessed is Avram to G-d on High, Possessor of heaven and earth" [Rashi: having acquired them by creating them] (Genesis 14:19). The second is Rebecca, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), corresponding to the second day. And what was created on the second day? The firmament, as it is said, "Let there be a firmament in the midst of the waters, and let it separate between water and water" (Genesis 1:6). Rebecca also gave birth to two sons, Jacob and Esau, as it is said, "And I will separate you from the peoples" (Leviticus 20:26). The third is Leah, as it is said, "And the Lord saw that Leah was hated, and He opened her womb" (Genesis 29:31), corresponding to the third day. And what was created on the third day? Vegetation, as it is said, "Let the earth sprout vegetation" (Genesis 1:11). And Reuben, the son of Leah, built, as it is said, "And Reuben went in the days of the wheat harvest" (Genesis 30:14). The fourth is Rachel, corresponding to the fourth day. And what was created on the fourth day? The sun, moon, stars, and constellations, as it is said, "And God said, 'Let there be lights'" (Genesis 1:14). And Joseph, the son of Rachel, stood as her offspring, and they bowed down to him, as it is said, "And behold, the sun, the moon, and eleven stars were bowing down to me" (Genesis 37:9). The fifth corresponds to Thursday, and what was created on Thursday? Birds that fly in the air (Genesis 1:20). And so was Samuel, the son of Hannah, like a bird flying from place to place and from country to country, and eventually returning to his nest. And so was Samuel involved in the affairs of Israel, going to all places, as it is said, "And he used to go yearly on circuit to Bethel and Gilgal and Mizpah, and he judged Israel in all these places" And his return was to Ramah, for there was his home. (1 Samuel 7:16-17) The sixth corresponds to the Hazzelelponith, the mother of Samson, as it is written: "And their sister (Hazzelelponith) [Hazzelelponi]"(1 Chronicles 4:3) . What was created on the sixth day? Man, and what happened to man? He died by the hand of his wife, as it is written: "And to Adam He said... for from the tree... you shall surely die" (Genesis 3:17), and Samson, too, died at the hands of his wife, as it is written: "And he loved a woman in the valley of Sorek, and her name was Delilah" (Judges 16:4). The Philistines seized him and gouged out his eyes (Judges 16:21). The seventh corresponds to Zion, as it is written: "And on the seventh day He rested" (Exodus 20:11). And Zion is my resting place forever (Psalm 132:14). Therefore, Isaiah said: "Sing, O barren one, you who did not bear" (Isaiah 54:1).
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael. (The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.)
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
“The Lord said to him: Therefore, anyone who kills Cain, vengeance will be taken on him sevenfold. The Lord placed a sign for Cain, so that anyone who would find him would not smite him” (Genesis 4:15). “The Lord said to him: Therefore, anyone who kills Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The animals, the beasts, and the birds all gathered to demand justice for Abel’s blood. He [God] said to them: “Therefore” (Because of your actions.) I am saying: “Anyone who kills Cain” will be killed. Rabbi Levi said: The primeval serpent came to demand justice for Abel. The Holy One blessed be He said to it: “Therefore” I am saying: “Anyone who kills Cain” will be killed. Rabbi Neḥemya said: Cain’s sentence was unlike the sentence of murderers, (He was not sentenced to death like other murderers.) as he had no one from whom he could learn. From here on, “anyone who kills Cain” will be killed. “The Lord placed a sign for Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: “He caused the orb of the sun to shine for him. (Regarding the creation of the lights, including the sun, it is written: “They will be as signs” (Genesis 1:14).) Rabbi Neḥemya said: Would the Holy One blessed be He cause the orb of the sun to shine on behalf of that wicked one? Rather, it teaches that he caused leprosy to glow on him, just as you say: “It will be that if they do not believe you, and do not heed the voice of [the first] sign, [they will believe the voice of the latter sign]” (Exodus 4:8). (The latter sign was leprosy, indicating that leprosy is called a sign.) Rav said: He gave him [Cain] a dog. Abba Yosei ben Kesari said: He caused a horn to sprout forth for him. (Both the dog and the horn were intended to ensure “that anyone who would find him would not smite him.”) Rav said: He rendered him a “sign” for murderers. (To warn others not to follow Cain’s practice.) Rabbi Ḥanin said: He rendered him a “sign” for penitents. (For others to follow his practice. Cain confessed his sin (see section 11).) Rabbi Levi said in the name of Rabbi Shimon ben Lakish: His sentence was pending until the Flood came and washed him away, as it is stated: “He obliterated all existence [haykum] that was on the face of the earth” (Genesis 7:23), just as it says: “Cain rose [vayakam]” (Genesis 4:8).
“God said: Let there be lights in the firmament of the heavens to distinguish between the day and the night; let them be for signs, for appointed times, for days, and years” (Genesis 1:14). “God said: Let there be lights” – Rabbi Yoḥanan began: “He made the moon for appointed times” (Psalms 104:19). Rabbi Yoḥanan said: It was only the sun that was created to illuminate. (“Let there be” (yehi) is in the singular.) If so, why was the moon created? For the appointed times, in order to sanctify New Moons and years according to its calculation. Rabbi Shilo of Kefar Tamarta said in the name of Rabbi Yoḥanan: Even though “He made the moon for the appointed times,” “the sun knows its setting” (Psalms 104:19) – [the month is counted only] from the time that “the sun knows its setting.” One does not count [the months] by the moon until after the sun has set. (If the astronomical new moon takes place during the day, the calendric New Moon is not fixed on that day, but only upon the next setting of the sun, which is the start of the following day.) Yusti Ḥavra said in the name of Rabbi Berekhya: It says: “They traveled from Rameses in the first month, on the fifteenth day of the month” (Numbers 33:3). (The Sages had a tradition that the astronomical new moon of the month of the Exodus was after noon on a Wednesday, and that the Exodus took place two weeks later, on a Thursday.) If you count according to the moon, (The visibility of the moon. Since the astronomical new moon was on Wednesday afternoon, the moon would not be visible until Thursday night. ) until now, there had been only fourteen sunsets. (If the calendric New Moon had been counted from the first visibility of the moon on Thursday night, the Exodus (on a Thursday) would have taken place after only fourteen sunsets, not fifteen. That is, it would be called the fourteenth of the month, not the fifteenth. And furthermore, if the calendric New Moon would have begun on the day of the astronomical new moon (Wednesday), the Exodus would have been on the sixteenth.) [We see] then that one counts for the moon only after the sun sets. (The calendric New Moon is counted from the sunset following the astronomical new moon, that being Wednesday night for the month of the Exodus. Accordingly, the Exodus itself occurred on the fifteenth.) Rabbi Azarya said in the name of Rabbi Ḥanina: It was only the sun that was created to illuminate. If so, why was the moon created? It is that it teaches that the Holy One blessed be He foresaw that the idolaters were destined to make them [the sun and the moon] into gods. The Holy One blessed be He said: If even when they challenge one another, (By both being present together in the sky.) the idolaters make them into gods, had there been only one [luminary], all the more so. (The moon was created in order to diminish the inclination to treat the sun as a deity.) Rabbi Berekhya said in the name of Rabbi Simon: Both of them were created to illuminate, as it is stated: “They shall serve as lights” (Genesis 1:15); “God set them in the firmament of the heavens [to illuminate upon the earth]” (Genesis 1:17). “Let them be for signs” – these are Shabbatot; “and for appointed times” – these are the three pilgrimage festivals; “for days” – these are New Moons; “and years” – this is the sanctification of years. (The determination by a religious court when a new year should begin.)
“The day is Yours, night is Yours, as well” (Psalms 74:16) – the day lauds You and the night lauds You. Just as the day is in Your domain, so the night is in Your domain. When You perform miracles for us during the day, “the day is Yours,” and when You perform miracles for us at night, “night is Yours, as well.” When You perform miracles for us during the day, we recite songs to You during the day. When You perform miracles for us at night, we recite songs to You at night. You performed miracles for us during the day and we recited songs to You during the day: “Deborah and Barak son of Avinoam sang on [that] day…” (Judges 5:1). You performed miracles for us at night and we recited song to You at night: “The song will be for you, like the night of the consecration of the festival” (Isaiah 30:29). To You it is appropriate to recite songs during the day; to You it is appropriate to recite songs at night. Why? “You founded light and the sun” (Psalms 74:16). And You made the two lights, as it is stated: “God made the two great lights…” (Genesis 1:16).
Rabbi Yudan in the name of Rabbi Tanḥum ben Rabbi Ḥiyya and Rabbi Pinḥas in the name of Rabbi Simon said: After He calls them [both] great, He goes ahead and diminishes them, [saying] “The greater light to rule the day, and the lesser light to rule the night”? (Genesis 1:16). This is bewildering. But it is because one of them entered into the realm of its counterpart. (The moon encroached upon the realm of the sun, as it is visible at times during the day. For this reason its light was diminished.) Rabbi Pinḥas said: Regarding all the [holiday] offerings it says: “One goat as a sin offering” (Numbers 29:5), but regarding the New Moon it is written: “One goat as a sin offering for the Lord” (Numbers 28:15). The Holy One blessed be He said [as it were]: Bring atonement on My behalf for having diminished the moon, as it is I who caused it to enter into the realm of its counterpart. Now, if this one that entered [into its counterpart’s realm] with permission was diminished by Scripture, one who enters [his neighbor’s realm] without permission, all the more so. Rabbi Levi said in the name of Rabbi Yosei bar Ilai: It is only proper for the greater [older] one to count by the greater thing, and the smaller [younger] one to count by the lesser thing. Esau counts [its years] by the sun, which is the greater, and Jacob counts [its years] by the moon, which is the lesser. Rav Naḥman said: And this is a good portent. Esau counts by the sun, which is the greater. Just as the sun has dominion during the day and has no dominion at night, so Esau has a share in this world and has no share in the World to Come. Jacob counts by the moon, which is lesser. Just as the moon has dominion during both night and day, so Jacob has a share in both this world and in the World to Come. Rav Naḥman said: As long as the light of the greater one is in existence, the light of the lesser one is not discernible. When the light of the greater one recedes, the light of the lesser one is discernible. So, too, as long as the light of Esau is in existence, the light of Jacob is not discernible. When the light of Esau will recede, the light of Jacob will be discernible. That is what is written: “Arise, shine, for your light has come…. For, behold, the darkness will cover the earth, [and thick darkness the peoples, but upon you the Lord will shine and His glory will be seen upon you]” (Isaiah 60:1–2).
“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] (Singular) created”? It is written: “In the beginning God [Elohim] (Plural) created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” (Plural) written? “Created [bara]” (Singular) is written. And is it written: “God said [vayomeru] (Plural) let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” (Singular) is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] (Plural) it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’
(Ib. b) R. Simon b. Pazi raised the following contradiction: "The passage says (Gen. 1, 16), And God made the two great lights; and further it says, the greater light and the lesser light. The moon said before the Holy One, praised be He! 'Sovereign of the Universe, is it possible for two kings to use the same crown (to occupy an equal rank)?' Whereupon the Lord replied: Go and make thyself smaller (be reduced). 'Sovereign of the Universe,' pleaded the moon before the Lord, 'Is it because I said to you a worthy thing that I should make myself smaller?' 'Go and rule the day and the night,' said the Lord to her. The moon pleaded further: 'Of what avail will my light be; for a lamp at noon what good could it do?' The Lord said to her: 'Go [and be satisfied] for Israel will count their days [of the month] and years after thee (the lunar system).' 'The days are impossible to be counted unless it is after the solstice,' complained the moon; 'for the passage says (Gen. 1, 14) And let them be for signs, and for seasons, and for days and years.' 'You can go [and be satisfied],' the Lord said to her, 'for the righteous will be called in your name: Jacob the little (Amos, 7); Samuel the little (I Sam. 17); David the little.' The Lord observed that the moon was not satisfied; He therefore said: 'Bring an atonement for Me because I caused the inferiority of the moon.' " This is meant by Resh Lakish; for Resh Lakish said: "What does the [strange] expression of the Torah in connection with the goat-offering of the new moon mean? For it says (Num. 28, 15) Unto God. The Holy One, praised be He! said: This goat-offering shall be an atonement for Me, because I caused the inferiority of the moon.' "
(Lev. 26:3:) IF YOU WALK IN MY STATUTES (huqqim)…. This text is related (to Job 14:5): IF HIS DAYS ARE DETERMINED, [THE NUMBER OF HIS MONTHS IS WITH YOU; YOU HAVE SET LIMITS (huqqim) THAT HE SHALL NOT TRANSGRESS]. What is the meaning of IF HIS DAYS ARE DETERMINED? (Tanh., Lev. 10:1.) When the Holy One created the world, he determined the days of each and every one, as stated (in Gen. 1:14): AND LET THEM BE FOR SIGNS, SEASONS, [DAYS, AND YEARS]. Now to whom did he give them? To Israel, as stated (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, [HIS STATUTES (huqqim) AND HIS ORDINANCES TO ISRAEL]. (Job 14:5, cont.:) THE NUMBER OF HIS MONTHS IS WITH YOU; YOU HAVE SET HIS LIMITS (huqqim). The Holy One said to Israel: If you have carried out {his} [my] statutes (huqqim), the Adversary (Satan) shall not touch you, although it is stated (of Death in Is. 28:19): AS OFTEN AS HE TRANSGRESSES, HE SHALL SEIZE YOU. (Buber has noted the amplified, more understandable parallel in Tanh., Lev. 10:1: The Holy One said to Israel: “If you have carried out my statutes (huqqim), the Adversary shall not touch you, as stated (in Job 14:5): THAT HE SHALL NOT TRANSGRESS. But if you do not carry out my statutes (huqqim), then the Adversary shall touch you, as stated (in Is. 28:19): AS OFTEN AS HE TRANSGRESSES, HE SHALL SEIZE YOU.” In other words, Israel is safe from the death-dealing Adversary as long as the statutory limits (huqqim) remain intact through Israel’s observance of them.) (Job 14:5, cont.:) YOU HAVE SET HIS LIMITS (huqqim) THAT HE SHALL NOT TRANSGRESS. I said so to Solomon, when he asked for wisdom. And what did I say to him? (I Kings 3:13:) I HAVE ALSO GRANTED YOU WHAT YOU DID NOT ASK, BOTH RICHES AND HONOR. So if you fulfill the Torah, the angel of death shall not touch you, as stated to him (in I Kings 3:14): THEN I WILL LENGTHEN YOUR DAYS. (Job 14:5:) YOU HAVE SET LIMITS (huqqim) THAT HE SHALL NOT TRANSGRESS…. If the first Adam had observed the Torah, the ordinances that I gave him, he would not have died. Therefore, it is written (in Lev. 26:3:) IF YOU WALK IN MY STATUTES (huqqim)….
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. This text is related (to Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH. You find that through wisdom the Holy One created heaven and earth. (Targum Neofiti I, Gen. 1:1; Frag. (Jerusalem) Targum, Gen. 1:1; Tanh., Gen. 1:1.) R. Azariah said in the name of Resh Laqish: On the first day he created heaven and earth. Five days were left over. He created above and below on alternate days. On the second day he created the firmament above. On the third day (in Gen. 1:9): LET THE WATERS BE GATHERED below. On the fourth day (in Gen. 1:14): LET THERE BE LIGHTS above. On the fifth day (in Gen. 1:20): LET THE WATERS SWARM below. The sixth day remained for creating. The Holy One said: If I create above, the earth will be angry; but if I create below, the heavens will be angry. What did the Holy One do? He created Adam below with breath from above. Thus it says (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.
(I Kings 5:13 [4:33], cont.:) HE ALSO SPOKE WITH/CONCERNING ('al) THE CATTLE AND ON THE FOWL. Is it possible that would speak with cattle and with fowl? Rather why the cattle are permitted with two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) It is because cattle were created from the dry land, as stated (in Gen. 1:14): LET THE EARTH BRING FORTH THE LIVING CREATURES AFTER ITS KIND, CATTLE, CREEPING THINGS, AND THE BEAST OF THE EARTH AFTER ITS KIND. But in regard to fowl, one text says from the dry land, while another text says from the sea. from the dry land is what is written (in Gen. 2:19): SO FROM THE GROUND THE LORD GOD FORMED EVERY BEAST OF THE FIELD AND EVERY FOWL OF THE HEAVENS. The other text says (in Gen. 1:20): LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES AND THE FOWL FLYING ABOVE THE EARTH. (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said: They were created from the mud which is in the sea. R. Abbin said the name of R. Samuel [of Cappadocia]: The feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the nuna. (A fish of the genus anthias.)
(Lev. 26:3:) “If [you walk] in My statutes (huqqim).” This text is related (to Job 14:5), “If his days are determined, the number of his months is with You; You have set limits (huqqim) that he shall not pass.” What is the meaning of “If his days are determined?” When the Holy One, blessed be He, created the world, He determined the days of each and every one, as stated (in Gen. 1:14), “and let them be for signs, seasons, days, and years.” Now to whom did He give them? To Israel, as stated (in Ps. 147:19), “He declares His words to Jacob, His statutes (huqqim) and His ordinances to Israel.” (Job 14:5, cont.:) “The number of his months is with You; You have set his limits (huqqim) that he shall not pass.” The Holy One, blessed be He, said to Israel. “If you have carried out My statutes (huqqim), the adversary (Satan) shall not touch you, as stated, ‘that he shall not pass.’ But if you do not carry out My statutes, behold that the adversary will touch you, as stated (of death in Is. 28:19), ‘As often as he passes, he shall seize you.’ (In other words, Israel is safe from the death-dealing Adversary as long as the statutory limits (huqqim) remain intact through Israel’s observance of them.) I said so to Solomon, when he asked for wisdom. And what did I say to him? (I Kings 3:13:) ‘I have also granted you what you did not ask, both riches and honor.’ So if you fulfill the Torah, the angel of death shall not touch you, as stated to him (in I Kings 3:14), ‘If you go in My ways to fulfill My statutes and My commandments as David your father did, [then I will lengthen your days].’” Ergo, (in Job 14:5) “You have set limits (huqqim) that he shall not pass….” If the first Adam had observed the Torah and the commandments that I gave him, he would not have died. Therefore, it is written (in Lev. 26:3) “If you walk in My statutes (huqqim)….”
R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.” (Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8.) R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East? (Above, Gen. 7:24; PR 14:9.) [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field. It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers (Gk.: astrologoi.) and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.” (The understanding of the midrash is that the creatures implicitly already possessed names.) He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. (Above, Lev. 3:11.) “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.” (It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5.) (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets (Gk.: piyyakia; Lat.: pittacia.) and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses. (See Cant. R. 1:1:11.) Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’” (The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace.) But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al) (The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.”) the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.” (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the fish.” (A fish of the genus anthias.) (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath) (Shab. 14:1.) ; but in the case of the rest of the swarming creatures, one is exempt? (Shab. 14:1.) For the reason that they (i.e. the former) have skins.” (Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath.) (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.” (Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10.) (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification. (See Numb. R. 19:4.) When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
All the constellations serve the Molad of the moon and also the generations of the children of men; upon them the world stands, and everyone who is wise and understands, he understands the Molad of the moon and the generations of the children of men, and concerning them the text says, "And let them be for signs, and for seasons" (Gen. 1:14). The signs of the hours shall not depart from serving the sun by day and the moon by night.
Another interpretation: “This month shall be for you” – this is analogous to a king who had treasuries filled with gold, silver, gems, and pearls. He had one son. As long as the son was young, his father kept everything. When the son grew and became an adult, his father said to him: ‘As long as you were young, I kept everything; now that you have become an adult, everything is given to you.’ So, the Holy One blessed be He kept everything, as it is stated: “And they will be for signs, and for festivals” (Genesis 1:14). When Israel arose, He gave them everything, as it is stated: “This month shall be for you.”
“I am the Lord your God” – this is analogous to a king of flesh and blood who enters a city. They sweep it, sprinkle water on it, decorate it, spread fine curtains and tapestries, and kindle lamps. The Holy One blessed be He said: I am not so, but rather, when I entered My world, I spread tapestries, as it is stated: “Who spreads the heavens like a curtain” (Isaiah 40:22). I kindled lamps, as it is written: “God said: Let there be lights” (Genesis 1:14). I sprinkled water, as it is stated: “Let the waters be gathered” (Genesis 1:9). I decorated everything that I made, as it is stated: “The heavens and the earth and their entire host were completed” (Genesis 2:1).
Variantly: "Listen, O heavens": because they had not observed mitzvoth pertaining to the heavens, viz.: Intercalation of years and determinations of New Moons, viz. (Bereshith 1:19) "And let them (the luminaries) serve for signs, and for festivals, and for days, and for years." "and hear, O earth": because they had not observed mitzvoth pertaining to the earth, viz.: leket, shikchah, peah, terumoth, ma'aseroth, shemittim, and yovloth.
"and he shall give to you a sign": in the heavens, viz. (of the sun and the moon, Bereshith 1:14) "and they shall serve as signs and times,"
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. (The bandits had been apprehended and were in chains.) One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. (There were offerings for many sins, particularly for those violated unwittingly.) Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning (This is one whose relative died that day but has not yet been buried.) does not bring a peace offering.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); (Both verbs are written in the plural: Vayisu, vayaḥanu.) they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” (The verb is singular rather than plural. ) The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). (When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. ) Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. (He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.) Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), (Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. ) and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another (While employing the term “peace”, which has been established to be a name of God. ) in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. (The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. ) Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ (It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. ) Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). (In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. ) I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? (The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? ) “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). (The particular laws of peace offerings are discussed after those of the other types of offerings. ) I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. (The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” ) And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
Therefore we must pray on behalf of the schoolchildren and babes and ask that the Holy One Blessed is He shelter them beneath His wings and protect them from every evil eye, and from every illness and mishap. And let them also be spared from the strangulating disease called askara that comes upon children when the light of the moon is deficient. Thus me’oros, the word for the “lights” in Bereishis 1:14, is abridged [i.e., missing a vav] so that it can be read me’eiras, “a curse” [indicating that when the moon’s light is deficient it brings a curse upon the children].
Rabbi Yose wept and said, “Woe! Shall the grandson of Rabbi Chiya go on alone?” So they took him by the hand and went with him. Rabbi Yose said to him, “Tell me, my son, what were you studying with your father in Parashas Bereishis?” The child replied, “I was studying the verse, ‘Let there be lights in the firmament of Heaven’ (Bereishis 1:14).” Rabbi Yose inquired, “What did your father tell you about this passage?” The child answered, “This is what my father said: Israel had three righteous shepherds in the desert, Moshe, Aharon and Miriam. In Moshe’s merit the manna fell for Israel; in Aharon’s merit there were the clouds of glory; and in Miriam’s merit there was the well. Even after Aharon and Miriam died their merits stood by Israel, for out of the Holy One’s great love for them He engraved the images of Moshe, Aharon and Miriam upon the firmament so that their merits would shine upon Israel. Concerning them was it stated, ‘And God placed them in the firmament of Heaven to shine upon the earth.’” Rabbi Yose and Rabbi Yirmeyah came and kissed him and for the next three miles they carried him upon their shoulders, applying to him the verse, “And all your sons will be learned of Hashem, etc.”
Afterwards one should study as much as possible the laws of Pesach appearing in the Torah. Our teacher the illustrious Rabbi Yeshayah Segal writes in the Shelah: Before immersion it is praiseworthy to wash one’s body in hot water. Although this is true on the eve of every Yom Tov, it is especially important on the eve of Pesach. The reason for this is clear in light of what is explained in the Zohar, Parashas Vayikra (95b). There it s taught that on the fourteenth of Nissan while the chametz is being purged by fire, a person should have in mind that at that very moment he is becoming a free man. For he is leaving the bondage of the evil inclination, which is identical with the Satan who rules over us in this bitter exile. The burning of the chametz indicates that the evil inclination will also be eliminated from the world, after which we will all be holy and Hashem will dwell in our midst. At that time all the shells of impurity and all wickedness will disappear from the earth and “Hashem will be one and His Name will be one” (Zecharyah 14:9). This is why the destroying of the chametz takes place specifically on the fourteenth of Nissan, because that is when the moon is full and the shells of impurity have no dominion over the children. For the shells of impurity would like to invoke judgments against them and cause them to be afflicted with epilepsy, Heaven spare us. But they cannot do so when the moon is full. When it is not full, however, they do have the ability to afflict the children with the disease mentioned above. This is alluded to in the verse, “Let there be lights [me’oros] in the firmament” (Bereishis 1:14). The word me’oros is missing the letter vav, so that it can also be read, me’eras which means “a curse.” Therefore, before burning one’s chametz he should have in mind that the process be carried out thoroughly, in order that the shells of impurity will be purged.
I have explained at length that "evil" is distilled from "good,” that it has only been created, נברא, for the sake of the good, i.e. הטוב. Without רע, "evil," there could not have been such a concept as טוב, "good." G–d arranged that people should fear him; this is why the advantage of light is something that is due to the potential power of darkness. This is the deeper meaning of the Torah saying that both luminaries were created equal in size even though the word מארת is spelled defective, without the letter ו indicating the plural. The idea is to tell us that the luminary later described as המאור הקטן, the smaller luminary, is really part of the overall expression "luminaries." The טוב must be understood as the "great luminary," whereas the "small luminary" refers to darkness, חשך. When you look closely at the letters in the word מאורות (when spelled plene), you will find the words for "light" and "death," i.e. אור and מות. The word מות is separated by the letters spelling אור, light. This is a hint that light (the light of Torah) separates or neutralises the power of מות, death. The same does not apply to the Gentiles or to the wicked. They walk in [unbroken] darkness, not in light, and in the language of our sages are referred to as "dead" even while their bodies are "alive" (Berachot 18). For them death is an ongoing experience, not broken or interrupted by light. Of the righteous the Psalmist says (Psalms 116,15): יקר בעיני ה' המותר לחסידיו, "The death of His pious ones is a precious event in the eyes of G—d." Elsewhere I explained the meaning and nature of death at length. The letter מ is an allusion to the angel of death. It is the very letter from the word מפריו from Genesis 3,6 :"ותרא האשה…ותקח מפריו ותאכל ותתן". We have the letter ו and ת four times in that verse plus the letter מ. This is an allusion to Eve having surrounded herself with the angel of death from all four sides. I have written more about this in my treatise תולדות האדם. Anyone who wants a deeper understanding of this must take the trouble to read the entire introduction even though it is lengthy.
Remember that the first of the thirteen principles used for exegesis of the Torah, is the principle of כלל ופרט. [In our daily recitation of these thirteen principles, this one is listed as number four. Ed.] We are told there that the כלל, general rule, cannot include anything which has not been alluded to in the description of the פרט, the detailed example of what is meant by the כלל. It is common knowledge that these thirteen principles are not something conjured up by human intelligence, but that they are principles by which G–d operates both in areas visible to us, i.e. נגלה, and in domains that are completely hidden from us, i.e. נסתר. The overriding rule to remember is that the כלל, whole, does not contain anything which is totally foreign to the פרט, part. When it is part of the פרט, it is נגלה, revealed, visible, whereas when it is part of the כלל, it may remain hidden, invisible to our eyes or faculties. Our sages, when discussing aspects of the מעשה בראשית, the work of creation, have already said with regard to the creation of the physical universe that every little detail that would ultimately be revealed was already part of the matter created on the first day. As creation proceeded these various פרטים, details, were revealed and became functional day after day. Rashi has explained all this in his commentary on Genesis (Genesis 1,14, and 1,24). Philosophers called this first physical existence Hiyuli, the world's raw material. All other elements are derived from that matter called Hiyuli. Something parallel happened in the Celestial Regions. The original Cause, i.e. idea of G–d to create the universe, is what we call the כלל. All other thoughts and plans of G–d are פרטים, "details," by comparison.
Since we are already on the subject of the relative importance of the sun and the moon, I will now proceed to explain the discussion in Chulin 60b described as having taken place between the moon and G–d. So many commentators, and especially Kabbalists, have written on this subject that all I want to do is deal with it on the most fundamental basis, i.e. the פשט. I believe that the sun and moon in the story are to be accepted at face value; they may, however, be symbols of the relationship between study and performance at the same time. Just as the moon depends on the sun, so performance depends on the knowledge of what is to be performed, when it is to be performed, and where it is to be performed. The wording of the statement of Rabbi Shimon ben Pezzi in the Talmud illustrates this point. The Rabbi questioned the verse in Genesis 1,16 according to which G–d made "two large luminaries, the great luminary to dominate by day and the small luminary to dominate by night." In order to deal with the apparent contradiction of there being two great luminaries, the Rabbi tells us a parable in which the moon complained to G–d about two kings not being able to wear one single crown (to rule simultaneously). G–d thereupon invited the moon to reduce itself in size. The moon replied that it could not see why it should be punished for having made a valid observation. Thereupon G–d told the moon to dominate (shine) by day as well as by night. To this the moon replied that there was no point in shining by day since its light would not be noticed (after the sun already shone by day). G–d then consoled the moon by telling it that in the future Israel would base its calendar on the lunar cycles. The moon responded that Israel would not count its days according to the lunar cycles because the Torah already stated in Genesis 1,14 that the luminaries would determine the seasons, i.e. solstices. G–d then told the moon that the righteous, i.e. Jacob would share its adjective "small" also with Samuel and David, all of whom would be called "small" in the Bible, (cf. Amos 7,5, and Samuel I 17). When G–d realized that the moon was still not satisfied He told the Jewish people to offer a sin-offering on His behalf on every New Moon in order to expiate for His having reduced the moon in size.
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.
וכסף פקודי העדה, “and the excess silver shekalim (1750) etc.” these were not shekalim from the census or donations for construction of the Tabernacle as described in verse 29 as נחושת התנופה,”copper from the elevation offering;” the Torah wishes to tell us that the people as a whole did not have more than this amount of silver left in their possession after parting with their donations of silver shekalim. ובכסף ונחושת, “and with the silver and the copper, etc;” The Torah now proceeds to tell us for what all this silver and copper had been used when constructing the Tabernacle. This had not been spelled when the Torah told us what the gold was used for, as no complete item other than the menorah, candlestick, was made of gold. Gold was used as an overlay both for the altar, the Holy Ark, the Table and the boards of the walls. It is worthwhile to reflect on how important the Tabernacle was relative to the creation of the physical universe, and how this was reflected in many of the details surrounding it, On the first day G–d was reported as having created heaven and earth before giving the order to light to come into existence. [Heaven and earth you will recall were wrapped completely in darkness. Ed.] G–d’s activity on that day is described in Psalms 104,2 as נוטה שים כיריעה, “spreading the heavens like a carpet.” The corresponding activity when constructing the Tabernacle was covering its walls with goat-skins. (Exodus 26,7) On the second day G–d had created the horizon and divided the lower waters from the upper waters. (Genesis 1,6) The corresponding activity involving the construction of the Tabernacle was the installation of the dividing curtain, פרוכת, between the Holy of Holies, and the Sanctuary proper. (Exodus 26,33) On the third day G–d had commanded the earth beneath the oceans to form a coherent surface and to become visible above the waters of the ocean. (Genesis 1,9) The corresponding activity during the construction of the Tabernacle was the making of the water-basin, כיור used by the priests to purify their hands and feet. (Exodus 30,18) On the fourth day G–d had positioned the Luminaries in the sky, (Genesis 1,14). The corresponding activity had been the making and placing of the menorah in the Tabernacle and kindling it. (Exodus 25,31) On the fifth day G–d had created the fish and the birds (Genesis 1,20), and the corresponding activity during the construction of the Tabernacle had been the winged cherubs which had been constructed and placed on the cover of the Holy Ark. (Exodus 25,6) On the sixth day G–d had created the first human being, (Genesis 1,27); the corresponding activity during construction of the Tabernacle was the order to Moses to consecrate his brother Aaron as High Priest. (Exodus 28,1.) On the seventh day, G–d had “rested,” (Genesis 2,1) the corresponding report concerning the Tabernacle is found in Exodus 39,43, with the words: ותכל כל עבודת המשכן, “all the work of constructing the Tabernacle had been completed” After G–d had completed to create the universe He blessed it and all its inhabitant and he sanctified the Sabbath (Genesis 2,1) Moses did likewise in Numbers 7,1. The Holy of Holies in the Tabernacle reminds us of the heavens, source of our spiritual inspiration, whereas the table is symbolic of earth and its products is reminding us of how the Creator has provided for all His creatures. The showbreads are the visible symbol on that Table. The six rows on which they were placed are reminiscent of the six seasons of the year: sowing, harvesting, cold season, hot season, summer and winter.
צוית פירושיה עם סדורי נסכיה, “You did commanded its special obligations with the order of its drink offerings.” The word “You did command,” implies that violation of the command carries a serious penalty. Rashi explains this in connection with the words זכור, “remember,” and שמור, “make sure you do not violate,” appearing on the two versions of the Sabbath Commandment in the two sets of Tablets. (Exodus 20,8) He explains that these two versions of the same commandment were uttered by the Lawgiver at the Revelation as if they were a single utterance. We find something similar in connection with one of the commandments concerning incestuous relationships, where the Torah wrote לא יקח איש את אשת אחיו, “a man is not to take as a wife a woman who had been the wife of his brother, but where the reverse i.e. “the nakedness of the wife of the wife of your brother you must not reveal.” (Leviticus 19,15) In Deuteronomy 25,5, we find a similar construction concerning the levirate marriage. One utterance, but two written recordings. The Torah writes: יבמה יבא עליה ולקחח לו לאשה ויבמה,”her brother-in-law shall sleep with her, and take her as a levirate wife.” Although some of these statements appear on the face of it as if they contradict one on another in some way, the one concerning the Sabbath does not contain a contradiction but appears to complement one the other. Some scholars see in even this commandment some contradiction to the extent that the word זכור, which our sages interpret as making kiddush over wine when it commences, i.e. a positive commandment, which would relieve women from observing it as positive commandment linked to a specific time frame are not binding on women, and it is clear to the whole world that Sabbath observance applies to women no less than to men. [The double portion of manna was provided for men and women equally, i.e. both were included in that legislation. Ed.] The expression שמר only appears in the Torah in connection with negative commandments, i.e. violation involves an act. (Compare Talmud, tractate Zevachim, folio 106. At first glance it looks as if שמר is the opposite of זכור. Actually, this is not so, as women are no less obliged to sanctify the Sabbath seeing that the Talmud stated specifically in tractate B’rachot, folio 20 that whosoever is obligated not to violate the negative commandments of the Sabbath is also obligated to fulfill the positive commandments pertaining to that day. One might raise the question of why we do not publicly read both of these paragraphs every Sabbath? We do this every New Moon, and on every festival, whenever we pray a mussaph prayer in remembrance of the sacrifices offered in honour of such days. The fact that these two paragraphs consist of only two verses each is no excuse for not reading them in public on every Sabbath, and the Talmud, tractate Megillah folio 22, prohibits the public reading of paragraphs of the Torah that are not at least three verses long. The fact remains that we add this paragraph to the public reading of the Torah on every New Moon day that occurs on a Sabbath. The reason that we do so on those days is that New Moon is a day associated with the need to obtain atonement of sins as pointed out in the Talmud, tractate Taanit, folio 27; This is supposed to date back to the time of Avraham in Genesis chapter 15, when upon being told by G–d that he would have biological offspring who would develop into a great nation, he had asked for some sign as confirmation that he had not imagined G–d speaking to him. He wanted to know by what merit he had deserved such a promise and such a future. G–d spelled this out to him in verse 8 and 9 of that chapter when He asked him to prepare some sacrifices to Him. In other words, these sacrifices would earn him the merit that this promise of G–d would be fulfilled. When Avraham heard this, he responded that this was all well and good as long as there would be a Temple in which to offer these sacrifices daily. What would ensure that even during years of exile, which G–d had indicated that his descendants would have to endure, there would not be a chance to offer these sacrifices? G–d replied that these exiles would recite the relevant portions of the Torah in which the legislation about the sacrificial offerings is written, and then He would consider this as a substitute for their not having been presented on an appropriate altar. On New Moon we recite a verse in the mussaph prayer relating to a male goat that had to be presented on that day as a sin offering. An alternate approach: When the Torah dealt with the subject of the festivals at length in Leviticus chapter 23, it wrote: “these are the festivals for the Lord which you are to proclaim (ahead of time)”, and it is forbidden to interpret a text contrary to the plain meaning, p’shat, and the Sabbath is obviously not included in this commandment as it occurs at the end of every week, and the people are all aware of this, neither is that day ever referred to as a moed, days which are related strictly to certain days of the calendar, whereas New Moon is included in the days called: moed. (Lamentations 1,15, based on the Talmud in tractate Taanit, folio 29). The sages felt the need to explain why, for instance, the sin offering in the mussaph offering is described as לה', “for the Lord,” i.e. on behalf of the Lord, a formulation we do not find elsewhere. The sages of the Talmud tractate Sh’vuot folio, 9 suggest that this offering is offered on behalf of the Lord for having diminished the size of the moon, which had originally been the same size as the sun. This is a very puzzling explanation. We may have to understand it as follows: G–d, in speaking of a sin offering on His behalf, refers to our offering an atonement offering on His behalf throughout the generations on New Moon and this will comfort the moon for having been demoted. The “comfort” will help babies not to be infected with certain diseases called diphtheria to small children, seeing that the first renewal of the moon occurred on the fourth day of the week, the day on which G–d had “hung” the luminaries during the six days of the creation. (Compare Talmud tractate Taanit folio 29.) This is also how Rashi explains this when commenting of Genesis 1,14. He draws our attention to the defective spelling of the word meorot, luminaries, which ought to have been spelled מאורות, seeing it is derived from the word אור, “light,” but the first letter ו has been omitted. By omitting this letter, what remains is the plural of the word מארה, “curse.” On the first day of the month when the light of the moon is at its weakest, the children are more at risk than during any other day of the month. Hence G–d, in a manner of speaking, apologises for this, so that this day makes that sacrifice atonement for anything that could have harmed these children in the normal course of events. [G–d does not “apologise” to the moon, -He had diminished the size of the moon for a valid reason- but to our children who would have been at greater risk had we not offered this extra sin offering on each New Year’s day. Ed.]
And with this [we may] answer the question of how it is possible that the evil people are destroying the world that was created with ten utterances - for was it not that with one of these utterances, the sun, the moon and the stars were created (Genesis 1:14)? But the explanation of this is that this loss is certainly considered [as affecting] every [utterance], since man connects all three worlds. And if man is corrupted, all of the world absorbs the difference and it is not as it is fit to be. And we explained this in the chapter [entitled] Moshe Kibbel (Derekh Chayim 1:18), and we should not repeat the things [here]. And in any case, there is no need for it, as there is no difficulty [here] - as is explained above.
And you can understand from this that there are nine [cases of], "And He said"; and the tenth is "In the beginning," which includes everything - corresponding to the tenth, which connects and unifies all of the parts; and the potential of everything is in it. And that is why you will find nine [cases of], "And He said" in the verses. For, "And He said," appears about something specific, as explained above (Paragraph 3). And the tenth utterance is, "In the beginning," which includes everything, as explained above. For that is why, "And He said," was not said about this, for the heavens and the earth includes everything, as we explained above. And so, "In the beginning," corresponds to the tenth, which is what connects everything and includes everything. And it corresponds to the aspect that is from the angle of the cause; and that is God, may He blessed - who is One, that includes everything. And hence they said that everything was created on the first day - and see the chapter [entitled] Akavia (Derekh Chayim 3:13). From that, you will understand that the tenth has the potential for everything, and it is the foundation and beginning of everything. And hence it is not written, "And He said," on the first day, as everything was created on the first day. And this is the value of a world that was created with ten utterances.
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
ונתת מהודך עליו, “and you will impart some of your stature to him.” This means that Moses was to display some deference to Joshua. According to Baba Batra 75 the important letter in this verse is the letter מ in front of the word הודך, i.e. that Moses was to impart only part of his majesty to Joshua, not all of it. This also reflects the statement by our sages that Joshua compared to Moses much like the moon compares to the sun. Whereas the latter only reflects light received from an outside source the sun generates light. Nonetheless, we must not forget that the sun too received its original input from G’d as we know from Genesis 1,14 where both the sun and the moon are described as מאורות, “luminaries,” as opposed to אורים, “sources of original light.” Moses too had received his initial spiritual input from Hashem.
We know that the name אלו-הים, with which the Torah describes G’d during the report of the creation of the universe describes Him as the king of the universe. This name is identified with the concept תשובה, another name for the emanation בינה. [In plain English, the attribute with which G’d created the universe is that which is active in the emanation בינה, the third emanation counting from the highest emanation, i.e. כתר, down. Ed.] We acknowledge this attribute especially on Rosh Hashanah, the “birthday” of the universe, (creation of man) and the days between Rosh Hashanah and Yom Kippur when we conclude the third of the blessings in the עמידה prayer by saying המלך הקדוש, “the Holy King,” or המלך המשפט, “the King who dispenses justice,” instead of הא-ל הקדוש, “the Holy G’d,” or מלך אוהב צדקה ומשפט, “the King who loves righteousness and justice.” There is no King without a people or man that He can be King over. When the Torah reports G’d’s directive (Genesis 1,3) as יהי אור ויהי אור, “let there be light and there was light,” this light came into existence by means of the power of the Kingdom of Heaven and Earth which is also known as אלו-הים. The repetition of the word אור in that directive and the report that it had been carried out, suggests that there were two kinds of light. You do not find the subject of the directive repeated when the Torah reports what G’d created on the other days. In the Torah’s report of the directives G’d issued concerning the other days you only find the expression ויהי כן to indicate that the universe had responded to G’d’s directive. You should realise that though the Torah appears to speak of two kinds of light, the meaning is not that there were actually two entirely different kinds of light. What is meant is that this light embodied two sources of power, of energy. One of these forces is essentially male, the other essentially female. The creation of the original light, however, was the product of a single source of energy, one which combines within it both male and female elements. This original light later on enabled the sun, the moon, and the stars to be derived from it and to be concretised. [The original light was independent of any physical matter, sunlight is not. It requires the sun, i.e. a physical body, in order to dispense it. Ed.]. I have explained this in my commentary on Genesis 1,14. The sun was endowed with the male properties of the original light, whereas the moon was endowed with the female properties of the original light.
הן לה' אלו-היך השמים ושמי השמים הארץ וכל אשר בה, “Behold! the heaven and the heaven of the heavens belong to the Lord your G’d, the earth and all that is thereon.” I believe that if all the verse was supposed to tell us was the superiority of the people of Israel over all the other nations, it would have been enough to simply write: “the earth and all that is thereon belongs to the Lord your G’d; however He took special liking to your forefathers, etc.“ There would have been no need to mention “the heaven and the heaven of the heavens.” It is more likely that this verse wanted to drive home the point that although G’d owns all the three regions mentioned in our verse, He considers the earth as the most important region. We have clear evidence of this already in the story of creation in Genesis when the functions of the luminaries in the heaven are defined as providing light for the earth (Genesis 1,14). The verse means that although the planetary systems are very powerful creations, the reason they were created was only to enhance earth and life on earth. Even though the scientists of our day do not accept this opinion, we are bound by our Torah and tradition. Our sages are on record that “the righteous on earth are greater than the ministering angels” (Sanhedrin 93). We find similarly that David writes: הודו על ארץ ושמים וירם קרן לעמו, “His splendor covers earth and heaven; He has exalted the horn of His people for the glory of His faithful ones, Israel.” The psalmist means that G’d has elevated the people of Israel above all creatures in the universe both in heaven and on earth. We have another verse in Psalms 103, 20-22 in which the psalmist urges the following order: “bless the Lord, His angels, the mighty creatures, the ones who carry out His bidding; bless the Lord all of His hosts, His servants, the ones who perform His will. Bless the Lord, all of His (works) through the length and breadth of His realm.” David lists the worlds in descending order reserving the title “His works” for the terrestrial part of the universe. In other words: “terrestrial earth comprises all His works.” Tanchuma Vayikra 1, in commenting on Yoel 2,11 says that the words כי רב מאד מחנהו, “that His camp is indeed very great,” refer to the ministering angels, whereas the words וכי עצום עושי דברו, “and powerful are those who do His bidding,” are a reference to the people of Israel. We have further proof from discussions of the philosophers who ask why a planet constantly describes the same repetitive orbit? If it has achieved its purpose, why does it keep repeating the same motion? Its motion, its orbit has then become a wasted effort. If it has still not achieved its mission after endless orbits, what good are its orbits? If it had really achieved something visible, how come we do not notice that our lives are constantly becoming more pleasant due to these efforts? The philosophers answer this seemingly unanswerable question by saying that these orbits of the planets are required in order to ensure the continued existence the “lower” world, i.e. man on this terrestrial earth. This proves that even the scientists admit that man is the focal and pivotal creature in the universe. Once you admit it, it is a small step to understanding that all the seven fixed stars have as their purpose to guide our globe in such a way that it does not come to harm, that the laws of nature operate satisfactorily.
או מופת OR A WONDER showing itself on the earth. — Nevertheless you shall not hearken unto him (although the sign or the wonder come to pass; cf. v. 3). But if you ask, why then does God give him the power to perform a sign? Scripture replies, (v. 4) “for the Lord your God trieth you, [to know whether you really love the Lord your God]” (Sifrei Devarim 84:1; cf. Sanhedrin 90a).
That it had gone down on the steps of Achaz. The day that Achaz died, the day was shortened, (Alternatively, it is called the steps of Achaz because he had built this sundial.—Radak) and the shade hurried to advance ten steps, so that he would not be eulogized, (I.e., there would not be enough time to eulogize him. See Maseches Sanhedrin 96a and Rashi there.) and those ten hours returned now for Chizkiyohu. (From the day it was created, God prepared the sun for this miracle. Concerning the creation of the sun and other heavenly bodies, in Bereishis 1:14 states, “they will be for signs,” i.e., God used them as signs for Yehoshua and Tzidkiyohu.—Chizkuni)
ולהבדיל בין האור ובין החושך, to establish clear demarcations amongst the inhabitants of the lower regions of the universe, between when these respective luminaries were to shine, and when they were to set, i.e. to disappear from view. Basically, the meaning is the same as in verse 14 above.
[117] “And in the fourth year,” it says, “all its fruit shall be holy, for giving praise unto the lord” (Lev. 19:24). In many parts of the Lawgiving, but above all in the record of the creation of the universe, we see the prophetic word glorifying the number 4. For (Gen. 1:14) it ascribes to the fourth day the making of those things on which depends the soul’s chiefest good;
It is added, moreover, “and for appointed times” (Gen. 1:14). By “appointed times” Moses understood the four seasons of the year, and surely with good reason. For what idea does “appointed time” convey but “time of achievement”? Now the four seasons of the year bring about achievement by bringing all things to perfection, all sowing and planting of crops, and the birth and growth of animals.
She said before Him: Master of the Universe, since I said a correct observation before You, must I diminish myself? God said to her: As compensation, go and rule both during the day along with the sun and during the night. She said to Him: What is the greatness of shining alongside the sun? What use is a candle in the middle of the day? God said to her: Go; let the Jewish people count the days and years with you, and this will be your greatness. She said to Him: But the Jewish people will count with the sun as well, as it is impossible that they will not count seasons with it, as it is written: “And let them be for signs, and for seasons, and for days and years” (Genesis 1:14). God said to her: Go; let righteous men be named after you. Just as you are called the lesser [hakatan] light, there will be Ya’akov HaKatan, i.e., Jacob our forefather (see Amos 7:2), Shmuel HaKatan the tanna, and David HaKatan, i.e., King David (see I Samuel 17:14).
In prayer (The Musaph prayer of the day of the New Moon.) , Rebbi Yose bar Nahorai said: “He Who sanctifies Israel, renews months.” Rav Ḥiyya bar Ashi said: “He Who sanctifies Israel and the New Moon. (This is the Babylonian version, given by a Babylonian.) ” Samuel said, one must say “bestow on us (The formula used on holidays to introduce the final paragraph of the middle benediction of the Amidah: “Bestow on us, o Eternal, our God, the blessing of Your holiday.” There is no mention of this and the following statement of Rav in any Babylonian source. Even though this might indicate concurrence of the Babli, the requirements of Samuel and Rav are not followed. [The Yerushalmi prayer texts from the Cairo Genizah show the Musaph Amidah of the days of the New Moon following the text of the holiday Amidah.]) .” Rav said, one must mention “time. (Recite on the day of New Moon the benediction: “Praise to You, Eternal, our God, King of the Universe, Who made us live, sustained us, and let us reach this time.”) ” Rebbi Hoshaya stated: (Gen. 1:14) “They should be for signs and appointed times, days and years. (The explanation is given in Bereshit rabba 6(3): “They shall be for signs”, these are the Sabbaths, “and appointed times,” these are the holidays of pilgrimage, “days,” these are the days of the New Moon, “and years,” that is the sanctification of years. [The Sabbath is called a sign in Ex. 31:13,17. The sanctification of years is the solemn declaration of a Jubilee year by the Synhedrion.] In this interpretation, the days of the New Moon are on the same level as holidays.) ”
(Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions.) The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth (Gen. 1:1.) . {A parable} of a king who made a chair. After he had made it he made its footstool (Greek ‘υποπόδιον.) : the Heavens are My throne and the Earth My footstool (Is. 66:1.) . What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven (Gen. 2:4.) {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens (Is. 48:13.) . Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands (Ps. 102:26.) . Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was (Gen. 1:2.) , it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights (Gen. 1:14.) . According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem (Gen. 1:20.) . According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce (Gen. 1:24.) . According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan (Greek λοπάς.) and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens (The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.) . Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
(Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh).) Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination (Ps. 104.19.) . Because the sun knows its destination, He made the moon for festive times (Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.) . Rebbi Berekhiah said, it is written (Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.) : They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it (This implies that the time of sunset on the first of Nisan must already be part of the new month.) . This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be (Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays.) , by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day (Gen. 1:5. Without the preceding evening the day is not complete and is not counted.) . Rebbi Simeon ben Laqish said, the month (Ex. 12:2. Since “month” is written defective, it may be read “new”.) , until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one (The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.) . Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night (The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.) . Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.
It was stated (Babli 27b.) : The people of the watch (Meaning the bystanders who do not work in this week.) are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water (Gen. 1:6.) . On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate (Gen. 1:9.) . On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights (Gen. 1:14.) . “Curses” is written (Reading מְאֹרוֹת as מְאֵרוֹת.) . On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers (Gen. 1:20.) . They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously (Babli 8b.) , from the following: we rose and asked of our God for this (Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote.) .” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret (Dan. 2:18.) . For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.
Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3).
Elohim said, Let there be lights in the canopy of heaven to divide between the day and the night, and they will serve for signs for seasons, [and to count] (for) days and (for) years [with them].
Allah willed that there should be lights in the layer of the heavens, and that they should distinguish between daylight and nighttime, and that they should be [for] signals, and times, and days and years.
And let them be for signs, and for seasons, and for the sanctifying by them of the beginning of months and years.
And the Lord said, Let there be lights in the expanse of the heavens, to distinguish between the day and the night; and let them be for signs and for festival times, and for the numbering by them the account of days, and for the sanctifying of the beginning of months, and the beginning of years, the passing away of months, and the passing away of years, the revolutions of the sun, the birth of the moon, and the revolvings (of seasons).
| וְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃ | 15 P | and they shall serve as lights in the expanse of the sky to shine upon the earth.” And it was so. |
Therefore, a person must believe with perfect faith, and fix in his heart and soul the unalterable belief that all of his knowledge is a created consciousness: his intellect is a created intellect, his apprehension is a created understanding, and God runs the world at every moment, managing His creation with individual Divine providence every second of creation’s existence. It is God who gives life and existence to all of the worlds and to all of forces that are emanated, created, formed and made. (He uses four terms for creation, paralleling the kabbalistic concept of the four worlds, Atzilut, Beriyah, Yetsirah, Asiyah. This is a way of saying that God runs all of the worlds, from the most sublime spiritual realm down to the lowly physical world.) Not only this, but so too does He gives life and existence in this world to man’s mind, including this very understanding. God’s desire is that we take our knowledge and power of understanding and then go on to serve Him with our free will, which we are required to exercise. This is as it is written in the Tikkunei Zohar (Tikkun 70, page 137a): “Let us make a man” (Bereshit, 1:26). Man is required to perform the mitzvot of the Torah. He must devote his efforts to the Torah in order to work at it and guard it. (Based upon Bereshit 1:15. ) In this way he will have a good reward, and dominance over you (the angels). (According to the Sages, when God said in the plural, “Let us make a man,” He was consulting with His angels. The Zohar adds to this rest of the verse: “and they shall rule over the fish of the sea and over the fowl of the heaven,” which includes the angels themselves. Although they aided in man’s creation, his free will ultimately enables him to rule over them as well. ) This is why Israel is called (Yeshayahu, 60:21), “the branch of My planting, the work of My hands in which I will be glorified.” For even though the supernal angels are great in strength and always fulfill God’s word, still, their service is not ranked as truly mighty since they are programmed to serve and obey Him. They have no evil inclination that they may conquer, and do not have a body to contend with in order to serve God. For this reason, “let us make a man,” and he will rule over you. From this understanding and from this power of the intellect comes man’s power of choice, for it is God’s desire that man serve Him with his free will.
ברקיע השמים להאיר על הארץ, ”in the sky of theheavens to disseminate light all over the earth.” One of the luminaries’ functions is similar to that of lanterns which are also always placed on high poles to better illuminate their surroundings. According to the plain meaning of the text, the sun and moon are necessary to illuminate earth, whereas the light created on the first “day,” is needed to illuminate the heavenly regions, seeing that on the second “day,” a partition had been erected between the former and the latter by the horizon/atmosphere. Alternately, when the Torah reported that on the first “day” light came into existence, i.e. ויהי אור, this was the “light” which enabled “life” to exist, whereas here we speak about the light provided by the sun and moon respectively. Although as yet this “light” was not needed as the creatures for which the sun and moon were to shine had not been created yet, there were grasses and fruit bearing trees which needed it in order for them not to wither and die. The fruit could not have ripened without the rays of the sun. We also know from Deuteronomy 33,14, that there are plants which cannot grow without moonlight. Furthermore, G-d had created some living creatures such as creeping things and birds on the fifth “day,” and the means for their survival had to exist before they came into existence.
And they were etc., to shine upon the earth: Since it is possible that their radiance would be visible by having them suspended in the firmament and the radiance would be above, as with the light of a candle. For this reason, [the Torah] explains that [the luminaries were] "to shine upon the earth;" that the light would shine specifically upon the earth.
And it was so: The two luminaries were made by the word of God and were placed in front of Him. And still while they were not yet placed, then And God made, etc.: He arranged them so that they would rule in the midst of the world.
And they will be for luminaries: The meaning of the verse is to tell that God commanded the light of the luminaries to break through the heavens and also to illuminate the earth; the explanation [of which] is that the luminaries should illuminate the entire expanse of the heavens and that their lights should also reach down until the earth. Also, it means [to teach] that God set them up, such that the strength of their light is in the heavens, and from that light that spreads out in the heavens, the earth is illuminated; as the earth does not have the power to withstand the strength of the light of the luminaries. And that is why it is exact to say, "to the luminaries in the firmament of the skies," the explanation [of which] is that they illuminate there; and its stating, "to illuminate on the earth," the explanation [of which] is that from the clear light of the skies is the earth illuminated.
And according to [the] words of [the Sages] (Chagigah 12:), of blessed memory, that the luminaries are in the second firmament, the luminaries only break through the [first] sky and the second sky shines upon the earth. And what they, of blessed memory, stated (Yoma 28b), "A cloudy day is full of sun," is not a contradiction to our words; since, in any case, even if the place of the sun spreads the power of the sun to its sides, there is a difference between [that] and the place that the sun is fixed, where it is more powerful. And a cloudy day goes back and spreads the power of the sun that remains directed at the earth - according to what [the earth] can endure - and, because of the clouds, spreads it at the top of the skies, and that is [what is meant by] "it is full of sun."
והיו, they should also serve as luminaries, i.e להאיר על הארץ, to provide illumination on earth. Prior to the fourth “day” the sun and moon had already been sources of light for the earth. Suspending these luminaries in the sky on the fourth ”day” only made them visible to creatures who possessed a sense of sight. Their light also had an effect on all of these creatures, each according to their physical constitution.
AND THEY SHALL BE FOR LIGHTS IN THE FIRMAMENT OF THE HEAVEN TO GIVE LIGHT UPON THE EARTH. He added here that their light should reach the earth since it is possible for the light to be seen in the heavens and perform all mentioned functions without lighting upon the earth. Hence He said that it be for lights in the firmament of the heaven, directed toward the earth and shining upon it.
והיו למאורות, they should provide light for the physical universe.
והיו למאורות AND LET THEM BE FOR LIGHTS — They shall serve also this purpose, namely, to give light to the world.
להאיר על הארץ, they should dispense their light at a time when it is beneficial for the inhabitants of the earth.
ויהי כן, G’d’s directive was executed and became a permanent feature of natural law.
"And they shall be for luminaries, etc.:" It added that their light and radiance should reach the earth, since it was possible that they should show light in the heavens and do all of the acts that are mentioned, without their shining upon the earth (Nachmanides - Ramban).
They serve another purpose, that they provide light. This is in addition to the purpose of, “Divide between the day and the night.”
For the world. Rashi explains that the sun and moon are to provide light for living beings. Thus Rashi says לעולם, rather than על הארץ as the verse does — to indicate that the light is for the people of the earth, since the earth itself does not need light.
Let them be for lights in the firmament of the heavens to give light upon the earth; and it was so.
In resolution, regarding the verse, ויאמר א-להים יהי מְאֹרֹת, “God said, ‘Let there be luminaries,’” the Masoretic tradition (The Masoretic tradition is the cumulative writings of scholars who received the tradition from Ezra the Scribe and his court, regarding the correct text of the Tanach. This tradition details which words are written in a long form (malei) and which are written in a short form (chaseir), when there is a difference between the manner in which a word is written (ksav) and how it is read (kri), which letters are written in an oversized or miniature manner, and other matters of this nature. Among the texts that focus on this branch of study are Masores Siyag LeTorah, written by Rabbi Meir Abulafia, and the commentary to the Tanach, Minchas Shai, written by Rabbi Yedidyah Shlomoh Nortzi.) relates that the word מְאֹרֹת appears twice in the Tanach lacking both vavim, in the verse, “And God said, ‘Let there be luminaries,’” and in the verse, “God made the two great luminaries.” By contrast, in the verse, והיו לִמְאוֹרֹת, “They shall be luminaries,” the word “luminaries” is written as לִמְאוֹרֹת, lacking the second vav but not the first. It is, however, possible to say that in this verse the word לִמְאוֹרֹת should be written לִמְאוֹרוֹת with both vavim, since there is no tradition that it is lacking one vav. (See Minchas Shai to Bereishis 1:15, which states that there is a tradition that the word לִמְאוֹרֹת in this verse should be written including the first vav, but without the second.) Whatever the spelling of מאורת in that verse, the word מְאֹרֹת in the verse, יהי מְאֹרֹת, “Let there be luminaries,” and in the verse, ויעש א-להים את שני המארת הגדלים, “and God made the two great luminaries,” is written lacking vavim entirely. This indicates that originally, when God conceived of the luminaries, He had in mind the possibility of diminishment, and indeed, when God made the luminaries He diminished one of them. That diminishment affected both the size of the moon and the measure of its light. When considering all the particulars, it is possible to say that there are two other dimensions to the moon’s diminishment: that the place of its orbit was lowered to the lowest sphere, and that as a result of this diminishment, there is a possibility for a lunar eclipse. Hence, there are four aspects to the moon’s diminishment, which are alluded to by the lack of four vavim in the verses discussing the creation of the luminaries. According to the version that the word מְאוֹרֹת, “luminaries” in the verse, “They shall be luminaries” is also written lacking one vav, that missing vav can be understood as alluding to a solar eclipse, because the possibility for a solar eclipse also resulted from the diminishment of the moon. For when both the sun and the moon were equal in size and on the same plane, there could not be a solar eclipse, since the moon was not located on a lower plane and thus would not intervene – as it can at present – between someone looking from the earth and the sun.
The fourth precept: to know that Hashem is the Elohim. As it is written, "Know this day, and consider it in your heart, that Hashem He is the Elohim"(Deuteronomy 4:39). Meaning, that the name Elohim is included in the name of Hashem, and acknowledged as one and inseparable. And this is the secret of the verse, "Let there be luminaries (Heb. מְאֹרֹת) in the firmament of heaven...to give light upon the earth" (Genesis 1:14-15), that both names should be as one without any separation. Thus, מְאֹרֹת, spelled without a Vav, should be included within the term heaven, because they are as one and inseparable. Black light (Malchut) within white light (Zeir Anpin). Both are as one without separation.
“God said: Let there be lights in the firmament of the heavens to distinguish between the day and the night; let them be for signs, for appointed times, for days, and years” (Genesis 1:14). “God said: Let there be lights” – Rabbi Yoḥanan began: “He made the moon for appointed times” (Psalms 104:19). Rabbi Yoḥanan said: It was only the sun that was created to illuminate. (“Let there be” (yehi) is in the singular.) If so, why was the moon created? For the appointed times, in order to sanctify New Moons and years according to its calculation. Rabbi Shilo of Kefar Tamarta said in the name of Rabbi Yoḥanan: Even though “He made the moon for the appointed times,” “the sun knows its setting” (Psalms 104:19) – [the month is counted only] from the time that “the sun knows its setting.” One does not count [the months] by the moon until after the sun has set. (If the astronomical new moon takes place during the day, the calendric New Moon is not fixed on that day, but only upon the next setting of the sun, which is the start of the following day.) Yusti Ḥavra said in the name of Rabbi Berekhya: It says: “They traveled from Rameses in the first month, on the fifteenth day of the month” (Numbers 33:3). (The Sages had a tradition that the astronomical new moon of the month of the Exodus was after noon on a Wednesday, and that the Exodus took place two weeks later, on a Thursday.) If you count according to the moon, (The visibility of the moon. Since the astronomical new moon was on Wednesday afternoon, the moon would not be visible until Thursday night. ) until now, there had been only fourteen sunsets. (If the calendric New Moon had been counted from the first visibility of the moon on Thursday night, the Exodus (on a Thursday) would have taken place after only fourteen sunsets, not fifteen. That is, it would be called the fourteenth of the month, not the fifteenth. And furthermore, if the calendric New Moon would have begun on the day of the astronomical new moon (Wednesday), the Exodus would have been on the sixteenth.) [We see] then that one counts for the moon only after the sun sets. (The calendric New Moon is counted from the sunset following the astronomical new moon, that being Wednesday night for the month of the Exodus. Accordingly, the Exodus itself occurred on the fifteenth.) Rabbi Azarya said in the name of Rabbi Ḥanina: It was only the sun that was created to illuminate. If so, why was the moon created? It is that it teaches that the Holy One blessed be He foresaw that the idolaters were destined to make them [the sun and the moon] into gods. The Holy One blessed be He said: If even when they challenge one another, (By both being present together in the sky.) the idolaters make them into gods, had there been only one [luminary], all the more so. (The moon was created in order to diminish the inclination to treat the sun as a deity.) Rabbi Berekhya said in the name of Rabbi Simon: Both of them were created to illuminate, as it is stated: “They shall serve as lights” (Genesis 1:15); “God set them in the firmament of the heavens [to illuminate upon the earth]” (Genesis 1:17). “Let them be for signs” – these are Shabbatot; “and for appointed times” – these are the three pilgrimage festivals; “for days” – these are New Moons; “and years” – this is the sanctification of years. (The determination by a religious court when a new year should begin.)
And they shall serve as lights in the firmament. This teaches that they were created only for the sake of humanity who are on the earth, as it is says, to shine upon the earth. (Genesis 1:17) But the Holy Blessed Infinite God does not need light, as there is light with him, as it says, and light dwells with him. (Daniel 2:22)
What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.
ולשרים And princes. The ל has no meaning as far as I know. Comp. לאבשלום (1 Chr. 3:2), למן (Ex. 9:18). (Comp. Sepher Harikmah, 100:6: ל is used sometimes to indicate the subject; e.g., Is. 31:1; 1 Sam. 15:22; Deut. 24:5; 1 Chr. 29:6; Ezr. 1:5; Gen. 1:15; or the predicate, e.g., 1 Chr. 1:13; 21:12; 2 Chr. 3:12; 5:12; Jer. 30:12, 15.)
הן לה' אלו-היך השמים ושמי השמים הארץ וכל אשר בה, “Behold! the heaven and the heaven of the heavens belong to the Lord your G’d, the earth and all that is thereon.” I believe that if all the verse was supposed to tell us was the superiority of the people of Israel over all the other nations, it would have been enough to simply write: “the earth and all that is thereon belongs to the Lord your G’d; however He took special liking to your forefathers, etc.“ There would have been no need to mention “the heaven and the heaven of the heavens.” It is more likely that this verse wanted to drive home the point that although G’d owns all the three regions mentioned in our verse, He considers the earth as the most important region. We have clear evidence of this already in the story of creation in Genesis when the functions of the luminaries in the heaven are defined as providing light for the earth (Genesis 1,14). The verse means that although the planetary systems are very powerful creations, the reason they were created was only to enhance earth and life on earth. Even though the scientists of our day do not accept this opinion, we are bound by our Torah and tradition. Our sages are on record that “the righteous on earth are greater than the ministering angels” (Sanhedrin 93). We find similarly that David writes: הודו על ארץ ושמים וירם קרן לעמו, “His splendor covers earth and heaven; He has exalted the horn of His people for the glory of His faithful ones, Israel.” The psalmist means that G’d has elevated the people of Israel above all creatures in the universe both in heaven and on earth. We have another verse in Psalms 103, 20-22 in which the psalmist urges the following order: “bless the Lord, His angels, the mighty creatures, the ones who carry out His bidding; bless the Lord all of His hosts, His servants, the ones who perform His will. Bless the Lord, all of His (works) through the length and breadth of His realm.” David lists the worlds in descending order reserving the title “His works” for the terrestrial part of the universe. In other words: “terrestrial earth comprises all His works.” Tanchuma Vayikra 1, in commenting on Yoel 2,11 says that the words כי רב מאד מחנהו, “that His camp is indeed very great,” refer to the ministering angels, whereas the words וכי עצום עושי דברו, “and powerful are those who do His bidding,” are a reference to the people of Israel. We have further proof from discussions of the philosophers who ask why a planet constantly describes the same repetitive orbit? If it has achieved its purpose, why does it keep repeating the same motion? Its motion, its orbit has then become a wasted effort. If it has still not achieved its mission after endless orbits, what good are its orbits? If it had really achieved something visible, how come we do not notice that our lives are constantly becoming more pleasant due to these efforts? The philosophers answer this seemingly unanswerable question by saying that these orbits of the planets are required in order to ensure the continued existence the “lower” world, i.e. man on this terrestrial earth. This proves that even the scientists admit that man is the focal and pivotal creature in the universe. Once you admit it, it is a small step to understanding that all the seven fixed stars have as their purpose to guide our globe in such a way that it does not come to harm, that the laws of nature operate satisfactorily.
They will be for lights in the canopy of heaven to illuminate the earth. And it was so.
And there were lights in the layer of the heavens, to shine upon the Earth; and it was so.
And let them be for luminaries in the expanse of the heavens to give light upon the earth. And it was so.
| וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃ | 16 P | God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars. |
And the L-rd said to Moses: Speak to the priests, the sons of Aaron, and say to them: There shall none defile himself for the dead among his people. (Leviticus ibid.) “‘Speak . . . and say’ – to warn the adults on account of the children” (Literally, the “big ones on account of the small ones” – gedolim al haketanim. The double use of the verb “to say” in this verse implies that two groups of individuals are being addressed. Thus Rashi, based upon Yevamos 114a, writes that even the children of the priests, too young to be obligated in other commandments, are still forbidden to become ritually impure, with the obligation to keep them pure resting on their parents.) (Rashi). This is the secret of the “Great Light” and the “Small Light.” (“And G-d made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars” (Genesis 1:16). According to Kabbalah, these represent the Sefirot of Tiferet and Malchut, respectively. Malchut, which corresponds to this world, was originally created as a “great light,” as the beginning of this verse implies. However, due to a necessary flaw in the process of creation, its connection with Tiferet was severed, and its light was reduced. When Malchut ascends and reunites with Tiferet, as it will in the World to Come, then it will again become a “great light,” and the world will reach perfection. These two Sefirot are also represented by the Divine Names “Y-H-V-H” (the Tetragrammaton) and “Ado-nai,” which literally means “L-rd,” and reflecting the nature of Malchut as the setting for the revelation of G-d’s Kingdom.) The “small ones” are the mystery of “hearing” and “receiving,” because they listen to the “big ones.” If they form a union between [G-d’s Names] Ado-nai and Y-H-V-H, which is the “bestower,” then they become two great lights, when they are bound as one. This is the meaning of “I will give peace in the land” (Leviticus 26:6), for through this union, there is peace in the land. (“Land” corresponds to the Sefirah of Malchut. When Malchut is united with Tiferet, it transcends the apparent duality of this world, and reveals G-d’s Oneness. Thus, there is peace, for all opposites are reconciled.) This is not true of the opposite case, as I heard from my Master, and as I wrote elsewhere. (See Toldos Yaakov Yosef, Shelach, where the author defines “peace” as the union of Tiferet and Malchut. This is accomplished by the Tzaddik, who is himself called “Peace,” as in: “Behold, I give him My covenant of peace” (Numbers 25:12). The Tzaddik corresponds to the Sefirah of Yesod that stands in the middle column on the chart of the sefirot, uniting Tiferet and Malchut.) Toldos Yaakov Yosef, Vayikra
After explaining the moon’s waning as its blemish and the moon’s waxing as its tikkun, Reb Noson adds that the stars that HaShem created to appease the moon are the good points that assist the moon in returning to wholeness. So we see that this idea of the moon’s completion itself expresses the concept of the good points effecting tikkun. This should be clear to us because we know that although the moon was diminished on account of its complaint, HaShem then gave it the stars in order to conciliate it, as Chazal teach and Rashi brings in his commentary. (See Rashi on Bereishit 1:16; based also on Chullin 60b and Bereishit Rabbah 6:4, as cited above.) The stars, as points of light, actually hint to the aspect of the good points that are found inside every Jew, through which people genuinely move to a position of merit by being judged favorably.
He is also spared misfortune. This is because a confused mind is the aspect of constricted consciousness, from which comes misfortune, because constricted consciousness is the aspect of judgments. However, telling stories of tzaddikim is the aspect of expanded consciousness, as it is written, “Tell me, please, of the great things”—the aspect of “the great light” (Genesis 1:16).
And [Yerushalayim] is an aspect of faith, as is written (Isaiah 1:26), “city of righteousness, faithful city.” And it is an aspect of night, as in, “Your faithfulness in the nights.” It is also an aspect of the Torah’s plain meaning, as in, “He has made me dwell in darkness,” and as in, “and the darkness He called Night.” And it is an aspect of the small light, as is written (Ecclesiastes 9:14), “There was a small city”; and as in (Genesis 1:16), “and the small light to rule the night.”
In fact, a Godfearing woman is the aspect of advice. When the prayer—i.e., the aspect of kingdom—is lowly and KaTNut (constricted)—in the aspect of “your wife is short,” and “we have a KTaNa (little) sister” (Song of Songs 8:8) —it corresponds to “the KaTaN (lesser) light” (Genesis 1:16), in the aspect of “his counsel falls away” (Sanhedrin 22a).
[When prayer is lowly] it is necessary to erect it, in the aspect of “I will erect the sukkah (booth) of David” (Amos 9:11). SuKkah is SaRah, for “she SaKhtah (foresaw) with the spirit of holiness” (Megillah 14a), and Sarah is Malkhut. [Prayer is also] the aspect of “the counsel of God that will stand” (Proverbs 19:19), and the aspect of “the two great lights” (Genesis 1:16).
However, since “the Torah speaks the language of man” (Berachot 31b.) in order “to enable the ear to hear what it can understand,” (Mechilta, Yitro 19:18; Tanchuma, Yitro 13. I.e., to make it intelligible to man’s mind.) therefore, permission has been granted to Scholars of Truth (I.e., the scholars of Kabbalah.) to speak allegorically of the sefirot. And they called them “lights,” so that by means of this illustration, the nature of the unity of the Holy One, blessed is He, and His attributes, will be somewhat understood by us. It is, by way of illustration, as the unity of the light of the sun within its orb, with the solar globe, which is called “luminary,” as it is written, “The greater luminary….” (Genesis 1:16.) And the radiation and the beam which spreads forth and shines from it is called “light,” as it is written, “And G–d called the light—day.” (Ibid. 1:5.) When the light is in its source in the orb of the sun, it is united with it in absolute unity, for there is only one entity, namely, the body of the luminary which emits light, for there the radiation and light is absolutely one being with the body of the luminary which illuminates, and it has no existence by itself at all.
This was not the case when Zeir Anpin and Nukvah were equal in their statures, (See Or HaTorah, Bereishit p. 80) as they were before the lessening of the moon, when they were called, (Genesis 1:16; Sefer HaMaamarim 5565, Vol. 2, p. 593) “The two great luminaries,” and similarly about the coming future it states, (Isaiah 30:26; Sefer HaMaamarim 5565, Vol. 2, p. 593) “And the light of the moon [shall be as the light of the sun] etc.”
(This is in accordance with what is written elsewhere about the statement (Talmud Bavli, Chullin 60b; Biurei HaZohar, Acharei 77b; Maamarei Admor HaZaken, Maamarei RaZa”L pg. 221; 5565 Vol. 2 pg. 594.) “Go and lessen yourself etc.,” that this refers to the aspect of Malchut, which becomes the, (Zohar Chadash, Shir HaShirim 71a; Etz Chayim, Shaar 3, Ch. 1; Shaar 4, Ch. 6; Mamarei Admor HaEmtzaee, Devarim Vol. 1 p. 179.) “head of the foxes,” in Briyah, Yetzirah and Asiyah. This is as stated, (Genesis 1:16) “the lesser luminary to rule the night.”
המאורות הגדולים, “the large luminaries;” according to Rashi this means that they were originally of equal size and strength. Other commentators say that the meaning of the word גדולים is that they remained as large as they had been created. Rashi also states that the moon was downsized as it had claimed that it is impossible for two queens to rule side by side with equal powers as this would lead to jealousy and friction between them. G-d agreed and suggested that the moon downsize itself in order for harmony to continue. Some commentators claim that the moon downsized itself at the beginning of each monthly orbit.
הגדולים, “the term is used to describe how the sun and moon appear to us when compared to the stars.
לממשלת היום, “to rule by day;” to enable the fruit to ripen due to receiving the sun’s warmth.
לממשלת הלילה, to rule by night in order to cool off the plants so that they would not generate worms. The light created on the first “day,” could not be described as “ruling,” as it did not generate any fruit, or otherwise demonstrate tangible benefits to man.
the two great luminaries: The explanation is that they are both great, nonetheless one is greater than its fellow, as it is written [concerning the sun], "the great luminary." And the rabbis interpreted midrashically [that] in the beginning, they were created equally, but [when] the moon attacked [the sun], it was reduced; and the sun retained its great size, because it heard its abuse and didn't answer. Which is like we say (Yoma 23a), "those that are insulted but do not insult, listen to their abuse and do not answer..., about them the verse is speaking [when it says] (Judges 5:31), 'and those that love Him are like the sun when it goes out in its strength,'" [meaning that they are] like the sun that heard its abuse and didn't answer, and became great through it. And also in the yotzer [prayer] on Shabbat, some have the version, "and He reduced the shape of the moon," and this is its explanation; God, may He be blessed, saw that it attacked [the sun] and He reduced it [to punish it for this]. And for those that have the version, "He saw and formed [the shape of the moon], the explanation is this; God, may He be blessed, saw that in the future, the nations of the world would make the mistake of following the sun and making it into idol worship; [and so] He stood and formed the shape of the moon [after forming the sun], to show them that the sun is not a god; since, behold, there is another sun, fitting and fine [just] like it.
The large luminary to rule the day: He made it to be appointed over that which is in their nature to grow by day, and also [over] the many precious stones and metals that are made during the day.
And the small luminary to rule the night: Over that which grows, and the metals and the stones, the nature of which is to be made at night.
And the stars They too rule, each one, over a specific thing, as is known.
AND GOD MADE. The sun and the moon are called the great lights in contradistinction to the stars. (The term “two great lights” implies that both lights were of equal size, hence I.E.’s comment. Cf. Rashi’s comment on this verse.) Similarly the first three sons of Jesse are called the elders, in contrast to their younger brothers. (Obviously only one of them was the eldest.) In reality, Eliab, the first born, was the oldest of them all. As to the Midrash, which states One was not greater than the other, (That is, both the sun and the moon were the same size at creation. Cf. Pirke de-Rabbi Eliezer, Chap. VI.) there is a secret meaning to it. (The Midrashic statement is not to be taken literally.)
[TO RULE THE DAY.] The sun rules during the day and not at night because it is not seen. Conversely, the light of the moon and stars are not seen during the day. One may ask, do not the astronomers teach that Jupiter and all the stars, with the exception of Mercury and Venus, are larger than the moon? Why, then, is it written the great lights? (The implication from Scripture is clearly that the moon is larger than the stars.) The answer is that the term great does not refer to size but to light, and the light of the moon is many times greater than their light because of its proximity to the earth. Thus we see that Scripture describes them as lights. (Scripture calls the sun and the moon lights because it refers to the light given off by them and not to their physical size.)
And God made, etc.: And the reason that it did not suffice with that which it said earlier, "and it was so" upon all that is stated, is because the [act] here is a new act. Since, after the moon was reduced - as it is stated in their words (Chullin 60b) - God refined and fixed a new act [of creation]; since He fixed the rule of the moon by night - as it does not have rulership during the day in front of the light of the sun - and had the stars accompany it. And this is not in contradiction to that which God stated in the beginning of his words, since he already hinted to the end of [His] word at its beginning, as I [showed] by being precise, in its stating, "let there be" (in the singular to show that only one luminary would be great). And even if we explained it in a different way, [the text] supports two explanations.
ויעש, “He completed making;” now the Torah reports how G’d arranged that the luminaries give their light onto the surface of the earth. Each luminary had a certain period assigned to it during which it would function.
הגדולים, the Torah did not write גדולים which would have described their physical size, seeing that all the planets with the possible exception of נגה, Venus, are larger than the moon. According to our astronomers they are further removed from earth, and this is why they appear to be smaller. The Torah speaks of the relative strength of the light provided by sun and moon respectively. The reason that both luminaries are referred to as הגדולים, is simply because they both appear larger than the fixed stars. Of these two, however, the sun is larger than the moon, as pointed out when the Torah says that the larger one is to shine by day. This also appears to us to be the case when we look at these two luminaries. According to the astronomers the sun is 170 times the size of the moon. The moon, being basically black, does not produce any light of its own but merely reflects the light of the sun, as a mirror reflects light. This accounts for the fact that its light varies in intensity depending on the day of the month, and on its position vis-à-vis the sun on such a day. The Torah therefore describes it as המאור הקטן, the small luminary.
ואת הכוכבים, for they too function at night, providing some light both when the moon is shining and when it is not on the horizon. The sun, on the other hand, does not shine at all during the night, seeing it is beneath the earth at that time. [the earth being perceived as flat at that time. Ed.] The moon and stars do not shine by day as the light of the sun, which is so much stronger, outshines them. When the Torah speaks of ממשלה in connection with these luminaries, it refers to the commanding influence the light of these luminaries have during the periods when they are functioning as providers of light.
AND G-D MADE. 17. AND G-D SET THEM. This teaches us that these lights were not made from the body of the firmament, rather, they were bodies set into it.
הקטן, the smaller of the two.
המאורות הגדולים THE GREAT LUMINARIES — They were created of equal size, but that of the moon was diminished because she complained and said, “It is impossible for two kings to make use of one crown” (Chullin 60b).
ואת הכוכבים AND THE STARS — Because He diminished the moon, He increased its attendant hosts to mollify it (Genesis Rabbah 6:4).
ויעש...ויתן...להאיר...ולמשול..ולהבדיל..כי טוב, all of these expressions refer to the luminaries and the other stars. The Torah first writes: ויעש, seeing that up until that point sun and moon had simply been part of all the other celestial bodies which had been created on the second day, or of “heaven,” whose creation had already been reported in verse 1. This is the reason why at this stage the Torah does not call the development of these luminaries an act of creation, ויברא or something similar, but merely writes ויעש, which describes the completion of a process that had already been begun previously. At this stage, G’d singled out these two luminaries from among all the planets and assigned them their function
The word כי טוב, “that it was good,” describes G’d’s impression after He had removed these luminaries from their original place in the universe, given them spherical shape so that they can orbit, and function as luminaries.
And He made: [This is] the explanation of "and it was so."
The two great luminaries: The sun and the moon, since both of them shine upon the earth more than [do] the other stars. And from this perspective - for which they are called luminaries (meaning that the emphasis is on the effect of their light, not the light itself) - they are greater than the other ones like them. And even though the moon, in terms of the size of its mass is smaller than other stars, and even though the moon does not have any light of its own at all, the Torah did not speak except from the perspective of people; and behold, we receive much light from the moon and, hence, it is a great luminary.
The great luminary and the small luminary: Even though the light of [both of] them is greater than that of the other stars, they are different from each other: as the light of one is greater than the light of the other. And one is big and one is small from the perspective of light that we receive from them.
To rule the day... to rule the night: Not that it should have rulership over the lowly beings, but [rather] that the day should be under the rulership of the sun and the night under the rulership of the moon, [meaning] that the light of the day be from the sun and the light of the night from the moon. And this requires further study. And what also requires further study is that it would have been fit for the etnach (a cantillation mark indicating a slight pause) to be under [the word,] the night (my student, Yitzchak Yehuda Kleinaberger). And see below, verse 18.
They were created equal. Rashi is answering the question: At first it is written, “The two great lights.” Why does it then say, “The large light... and the small light”?
Because He diminished. This explains why it is not written, “Let there be stars,” or, “And He made the stars.” (Nachalas Yaakov)
God made the two great lights, as they appear today: the greater light, the sun, to rule the day, and the lesser light, the moon, to rule the night, and the stars.
ויעש אלוקים, “G’d made completely, etc.” seeing that the Torah says immediately afterwards that ויתן אותם אלוקים ברקיע השמים, “G’d positioned them in the sky of the heaven”, it is clear that these celestial bodies were not part of the celestial bodies themselves but were separate entities in their own right.
את שני המאורות הגדולים, “the two large luminaries;” according to our sages in Chulin 60, both luminaries were originally of equal size, the moon having been downsized. According to the grammarian Rabbi Joseph Kimchi, the meaning of the word גדולים for both luminaries reflects merely the fact that both appear so much larger than the stars.[and need not mean that one was downsized. Ed.]
Chazal question why Yiftach did not seek out the beit din of Pinchas, whom Chazal record as the leading Torah figure of the time, in order to annul his vow. The beit din easily could have released Yiftach from his vow with the approach that Yiftach never would have made this vow had he known that his daughter would be the first to emerge from his home. They explain that Yiftach did not go to Pinchas because he insisted that Pinchas come to him in order to convene the beit din, since he was the political leader. Pinchas, in turn, insisted that Yiftach come to him for the procedure, since he was the religious leader. (Chazal note that both Yiftach and Pinchas were punished for their intransigence. Chazal) (cited by Rashi to Breishit 1:16) refer to this predicament with the aphorism, “Two kings cannot share the same crown.”
Some have a custom to add the following request: May it be Your will, Lord my God and God of my ancestors, to make good the deficiency of the moon, so that it is no longer in its diminished state. May the light of the moon be like the light of the sun and like the light of the seven days of creation as it was before it was diminished, as it says, “The two great luminaries” (Bereishit 1:16). And may there be fulfilled for us the verse: “They shall seek the Lord their God, and David their king” (Hoshe’a 3:5). Amen. (Numerous midrashim indicate that the non-Jews at the time followed the solar calendar. The reason for this is tied to man’s desire to utilize the sun, which stems from a desire for absolute perfection. However, the truth is that this is beyond man’s reach. And since the non-Jews fail to attain absolute perfection, they forfeit what they could have achieved by revealing God’s name in the world. By contrast, the Jews know how to operate within this world while clinging to God, which manifests itself through constant self-perfection. Calculating the months according to the lunar cycle alludes to our efforts in this world, while calculating the years according to the solar calendar alludes to our constant aspiration for perfection. The Islamic calendar’s use of lunar months is based on the Hebrew calendar, but theirs is a purely lunar calendar that does not account for the solar year. This signifies a lack of aspiration for continuous self-perfection and an entrenchment in this world. It also explains why Islam perceives reward, even in the hereafter, in predominantly physical terms. It is important to add that even when the moon is invisible to us, it is not actually gone; it is merely hidden from view. When this occurs, none of the light it absorbs from the sun is reflected toward the earth, thus making it indiscernible to us. The same is true of the nation of Israel: Even when it is in a period of descent, its inner essence remains unblemished; “Every part of you is fair, my darling, there is no blemish in you” (Shir Ha-shirim 4:7).)
So the annual seasons are dependent on the sun; similarly the daily seasons. ( The day is divided into quarters just as the year is. See the beginning of Gate 3.) The truth is that the planets do not have the ability to affect the sun’s actions, only to add or diminish heat or cold. For the sun’s action is equivalent to the actions of all the others, since it is the largest created body, ( Scholars then believed that the sun was the largest created body in the universe.) it is closest to the earth, ( There was discussion among medieval astronomers regarding the relative distances of the sun, Mercury, and Venus from the earth. Here Ibn Ezra accepts the view that, besides the moon, the sun is closer to earth than all other planets and stars.) and it rules over daytime.
The Talmud Chullin 60 quotes the following conversation between the moon and G-d, in the name of Ben Azzai. This conversation is to help us understand the verse (Genesis 1,16), "The Lord made great luminaries; the large luminary to govern by day, and the small luminary to govern by night, and the stars." The moon said to G-d, "Is it possible for two kings to wear one crown?" The Lord said to the moon: "go ahead and govern both by day and by night." So the moon said "Who needs a lantern at noon?" G-d said, "Israel will count its days and years according to your movements." Even the days will be counted by reference to the moon as is written, "They will serve as signs, as fixed times, for days and years" (Genesis 1,14). He further said to him (the moon) that righteous people will be called like the moon (small) to wit Jacob and David (see Amos 7,5 and Samuel I 17,15). The moon, however, was still not placated. Thereupon G-d instructed that a sin offering be offered on His behalf to atone for G-d having reduced the size of the moon. It was Rabbi Shimon ben Lakish who interprets the verse "one he-goat as a sin offering for G-d" (Numbers 28,15) to mean that the he-goat is to be offered on behalf of G-d, to serve as atonement for having commanded the moon to reduce its size. Ben Azzai's parable has the moon question its own function. This describes the age old dilemma of whether what we observe in nature is accidental or whether it is the result of intelligent planning. If it is the result of intelligent planning, G-d’s major functionaries wish to be taken into His confidence as to their precise purpose and place in His scheme of things. "Can two kings wear the same crown?" means, "Is there duplication in this universe, seeing that all is the result of mere chance?" The reason that the moon serves as the example in this imaginary dialogue is that it is the only celestial body which apparently does not originate its own light. The question if this could be accidental is quite appropriate. The "smallness" of the moon would point to its accidental place in the scheme of things. G-d’s initial reply "Reduce your size" means "You may be sure that you are part of an intelligent overall design. Upon hearing this, the moon wants to know, "If that is so, why is my status such and such, compared to Your other planets? Why am I the only one that does not have its own light to give? Why, by not being a source of light, am I the apparent victim of chance?" G-d’s answer "Go and shine by day and by night," is, of course, facetious, but it points out that the moon's particular contribution to the universe lies in its shining by night only, and with reflected light only. The moon understood that by day its contribution to the light in this world would pale into such insignificance, that no one would even be aware of its existence. But it found no solace, not having comprehended why it had been chosen for that particular role. So G-d said that the apparent deficiency in not radiating its own light, would be compensated for by the needs of the Jewish people for the moon, to aid Israel's calendar requirements. The moon argued, however, that since days are normally counted in terms of the sun's movements, why cannot the sun reduce its size? To this G-d replied that since the righteous will be called "small," the moon's reduction in size was very crucial. It was part of G-d’s plan that a visible link exist between cause and effect, i.e. between benefactor and recipient. Since the sun was the primary source of light, and the moon was only a secondary source, it would not be fitting for the primary source to be smaller than the secondary source. The moral Ben Azzai wishes to teach is, of course, that the truly righteous always understate their own importance in the presence of anything or anyone deserving respect. However, no matter how much one tries to explain to people that they should be modest and humble, they will always wonder if they would get their fair share of things by practicing humility, they need the he-goat offering to atone for such doubts about G-d’s justice. Since it had been G-d’s intention to show the Jewish people favored treatment, whereas the Jewish people suspected Him of putting them at a disadvantage, that sin offering then is due to G-d’s intention as expressed by His desire to diminish the size of the moon. If our method of interpretation is correct, this should be reflected in the liturgy of the Mussaph service of Rosh Chodesh. We do indeed find such evidence: 1) "The new moons You have given to Your people as season for atonement for all their generations, when they brought free will offerings." 2) "He-goats as sin offerings to atone on their behalf,-a salvation of their soul from its enemy..." The "soul's enemy" refers to the evil urge which has prompted our doubts about the fairness of G-d’s justice. Continuing and referring to the future, we say, "A new altar will You set up in Zion, at which time the he-goat offerings will be offered in a state of grace." There will then be no need to offer the he-goats as sin offerings, since there will be no evil urge, i.e. a philosophical enticement to act contrary to the will of the Creator.
The ten crowns in the Talmudic passage referred to have hardly been chosen at random. Since the erection of the tabernacle and all that pertained to it represented a microcosm of the larger world, the macrocosm, these crowns may symbolize the ten directives we have listed in Chapter three. They were the directives used by G-d in creating the universe. They were: 1) Essence. They are then followed by nine directives moderating the Essence: 2) Quantity. 3) Quality. 4) Directional. 5) Time frame. 6) Relative condition when compared to a state of perfection. 7) Relation to other phenomena. 8) Effect on other phenomena.9) Impressionability by other phenomena. 10) Its rationale, its attributes. The ten crowns would be these: 1) It was the first day of creation. 2) It was the first day the princes began to present their offerings. 3) It was the first day that the priesthood operated. 4) The first day of public sacrificial service. 5) The first day Heavenly fire descended to consume the offerings. 6) First time priests were permitted to eat of the meat of the sacrifices. 7) The first day the shechinah took up residence on earth. 8) The first time Israel received a collective blessing. 9) The first time altars outside the tabernacle were forbidden as a site of sacrificial offerings. 10) It was the first day of the months the years are counted by. Crown one may be viewed as symbolizing directive 6, describing the relative condition of phenomena compared to their perfect states. Crown two, the princes' offerings, may parallel directive 3, i.e. quality. Crown three, priesthood, may parallel directive 7, relative relationships. Crown four, sacrificial service, may parallel directive 8 , impact on other phenomena. Crown five, the descent of Heavenly fire, may parallel directive 1, the Essence. Crown six, eating of sacrificial meat, may parallel directive 10, describing ownership relations, G-d relinquishing some of what is His. Crown seven, the presence of the shechinah on earth, may parallel directive 4, i.e. the "directional." Crown eight, Israel receiving a collective blessing, is parallel to directive 9, describing impressionability by outside phenomena. Crown nine, prohibition of private altars, parallels directive 2, dealing with quantitative relationships. Crown ten, the first of Nissan being the beginning of the months of the calendar, is parallel to directive 5, governing the time frame that the universe operates in. All the foregoing teaches that these ten directives were sufficient to ensure that the world is run according to natural law. What had happened at the time the human species was created repeated itself at the consecration of the tabernacle for the Jewish people, exclusively. At that time, guidelines were given how a Torah personality was to develop and what its function was to be in this world. This is the reason the sages decreed that a special paragraph of this story was to be read on a special day in public, i.e. parshat hachodesh. It signifies major differences between Jew and gentile (Megillah 29). It is surprising that the Torah did not set aside and proclaim publicly the universe's birthday (Rosh Hashanah), but camouflaged it by calling it "the first of the seventh month shall be a day of rest, remembrance of the blowing of the ram's horn" (shofar). The reason must be that the Torah wants to emphasize the miraculous guidance at times, as evidenced in the chapter about the month of Nissan. This in preference to stressing natural cosmic forces, at work most of the time. As G-d said in our parshah, "In order to tell My Name." It is well known that the Egyptians worshipped the ram, the sign of the ram being the month of Nissan. They invoked this sign in order to dominate others, Jews in particular. The sign of the ram, which according to natural law should have been the Egyptians' patron, protector, would now be turned into acting as their adversary. "This month, (moon, sign of the zodiac) is for you." It now becomes the friend of the Jewish people. Other Egyptian practices are discussed in Chapter 54. Using or abusing the lamb was forbidden in Egypt on pain of death. Now the tables would be turned. Jews openly committed blasphemy on Egyptian deities, enslaved them, i.e. imprisoned their Passover lamb for four days in public, tied such lambs to their bedposts, and no Egyptian seemed able to do a thing about such desecration of what they held sacred. This lamb was slaughtered in full daylight, its blood smeared on the door posts of the homes of the Israelites. So that every Egyptian should be aware of this lese majeste, it cannot be submerged in a kettle or pot by being boiled, but must be broiled on a spit over an open fire. It cannot first be cut up, so that it might more easily be kept out of sight, but must be broiled while whole. When the leftovers were burned and denied to dogs, the latter did not even make a sound. The astrologers or magicians no doubt had realized on the tenth of the month already that their whole world had undergone an upheaval, even though actual consumption by the Jews of the lambs was not to occur until the full moon of the night from the fourteenth to the fifteenth of the month. The fact that only perfect specimens of the male rams were used, further emphasized the impotence of the Egyptian's deities to do anything to save themselves from the clutches of the Israelites. All this is an explanation of the sequence of events in Chapter twelve. This is followed by the prediction of the slaying of the Egyptians' firstborns. The slaying of the firstborn was timed to coincide with the hour at which the power of their deity was supposed to be at its zenith (midnight of the middle of the month). This demonstrated that the G-d of the Israelites can perform at all times, even at the hour most advantageous to any would-be challengers. The judgments were carried out at night to demonstrate that G-d did not need any agents such as the sun whose function it is to rule nature by day. The line "anee ve-lo malach,” does not mean "only I and no agent," but rather "I am personally involved," and am not leaving all this to My usual agents. G-d supervised the slaying of the firstborn together with all His regular agents. Possibly, when our sages interpreted "I and not a messenger, I and not a Seraph, I and not an angel, I and no one else" (Hagaddah shel Pessach), they had in mind that death normally occurs when one of the four basic elements (wind, water, fire, dust {earth}) is denied a living creature. The Torah underlines that the firstborn of Egypt were not denied any of these four elements, and yet they died. This points toward the direct involvement of G-d, i.e. the use of supernatural means to carry out His will. Lo Saraph means heat was not denied. Lo Malach means wind, air was not denied. Lo Shaliach means that water was not denied (G-d sends water on the face of His universe. Job 2 is proof that the word shaliach is used to describe water). Lo Acher, earth, dust was not denied (compare the meaning of acher in Leviticus 14,42). This blood will be a sign for you," on your houses i.e. it will not serve as a sign for G-d. This is not like in the case of the spies Joshua had sent out, and who instructed Rahab to identify her house for the army of the Israelites by fastening a red thread outside the wall of her house (Joshua 2). It is certainly not G-d who needs to learn how to distinguish between Jew and gentile. The blood on the doorposts was to be the outward sign of the Jew's inner attitude, the blood that signalled he had identified with the covenant that existed between him and the G-d of Abraham. The selection of the believing Jew as the one fit to be redeemed resulted in the commandment to make and guard matzot. The requirement to remove leavening from the dough (Berachot 17) is symbolic of removing the ingredient that undermines and corrupts our character development and beliefs. The three fold karet, i.e. extinction penalty, that is spelled out in connection with non obeservance of this legislation (once on pessach sheyni) is a) to warn us about alien philosophies (thoughts); b) expressing such thoughts orally; c) translating such thoughts and words into deeds. We begin the "search" for chametz before the holiday approaches, in order to become imbued with the holy spirit; this then becomes a statute that is to be observed throughout the generations.
Scripture’s description of both the sun and the moon as “great” can be explained according to the words of R. Avraham ibn Ezra: (See Ibn Ezra’s commentary to Bereishis 1:16.) If one will ask: The astronomers have stated that the planet Tzedek (Tzedek is the name with which the Sages refer to the planet Jupiter. Tzedek means “righteousness.” The Sages referred to Jupiter as Tzedek, because in many pagan systems of mythology, this planet was identified with their primary false deity whom the pagans believed was the source for righteousness and justice.) and indeed, all the planets and stars aside from Kochav and Nogah (Kochav, “planet” (or “star”) and Nogah (“brilliance”) are the names with which the Sages refer to the planets Mercury and Venus respectively.) are larger than the moon, why then are they both described as “great”? In resolution: The term “great” does not refer to the size of the planets, but to their light. The light reflected by the moon is much greater than the light of the other planets and stars because it is much closer to the earth. This is also indicated by the term Scripture uses to refer to them: “luminaries.” (I.e., by referring to both the sun and the moon as “great luminaries”, the Torah is emphasizing their light, not their size.)
God placed them in the expanse of the heaven – The difference of opinion between the Sages of Israel and the Greek scholars, regarding whether the heavenly sphere is fixed in its place and the stars and constellations move in their orbits, or the stars and constellations are fixed in their positions and the heavenly sphere moves, has existed from the era of the Tannaim, as recorded in Tractate Pesachim. (Pesachim 94b. See page 40 above.) The view of our Sages is that the heavenly sphere is fixed and the stars and constellations move…. This conception is supported by the narrative that states first, “and God made the two great luminaries,” and only afterwards, “God placed them in the expanse of the heaven.” It appears from this passage that the luminaries are a unique creation and not merely part of the heavens. To explain: Were one to say that the luminary moves in its orbit and the heavenly sphere is fixed, it is understandable that the luminary is a separate entity from the heavens, and revolves on the surface of the heavens. A parallel to this exists with regard to the creation of man, concerning which it is stated, (Bereishis 2:7.) “God the Lord formed man,” and only afterwards, “God the Lord planted a garden… and placed man there.” (Ibid. 2:8. I.e., just as man was first created and then placed in a different location, the moon was first created and then placed into its orbit.) If, by contrast, one would postulate that the luminary was fixed in the heavens and the heavenly sphere revolved, the luminaries would be part of the essence of the heavens. Otherwise, were one to postulate that the luminaries were separate entities implanted into the heavenly sphere, as it were, the substance that previously existed there would be nullified. That theory runs contrary to logic. (According to this theory, the luminaries would be displacing other matter.) Instead, one would be forced to say that the luminary is part of the sphere, it is just that God in the power of His wisdom made that portion of the heavenly sphere luminous. If that is the intent, the sequence “He made the two great luminaries” and only afterwards “God placed them in the expanse of the heaven,” is problematic…. “Placing” could be interpreted as distinguishing them and granting them honor, as in the verse, (Shmos 6:1.) “I placed you as a judge for Pharaoh” and “I will place him as prominent.” (Tehillim 89:28.) …
For it is known that initially there was the sun and the moon, which is the mystical meaning of the separate Nukba, with Ze’er Anpin, as in “the two great lights” (Genesis 1:16; see Ḥullin 60a). In that initial state, the Nukba was an equal level to Ze’er Anpin, and large like Ze’er Anpin. But then the moon – which is the Nukba that is separate from Ze’er Anpin – complained, saying: “It is impossible for two kings to use a single crown.” She was subsequently told: “Go and diminish yourself,” and was formed in the mystical meaning of “the lesser light.”
16. “And God-Elohi”m-אלהי״ם made the two great luminaries.” (Genesis 1:16)
And the mystery of the word: (Gen. 1:16) And ELQYM made, the two great luminaries... And they are equal. It is this that is written: (Is. 30:26) And the light of the moon, shall be as the light of the sun...
The shva (׃) – what is it? (Ez. 1:16) ... as would be ‘a wheel (ophan) within a wheel’... And they are: (Gen. 1:16) ... the great luminary...... and the small luminary... And they are ‘body and covenant’, and corresponding to them are sun and moon, which correspond to Higher and Lower Mother.
(Ez. 1:15) And behold one wheel on the earth next to the ‘angelic-beasts’ (ḥayot) ... This is the point under the segol (ֶ) , the point that is below, next to the ḥayot which are tzerei (ֵ) , (Gen. 1:16) ... the two great luminaries...
The words "the stars" (Gen. 1:16) allude to countless hosts and groups of angels, who are all suspended in that "firmament of heaven" that is Yesod of Zeir Anpin and is called life of the worlds, as it is written: "And Elohim set them in the firmament of heaven to give light upon the earth" (Ibid. 17).
to be rulers (See Bereishis 1:16.)
to be rulers (See Bereishis 1:16.) within the inhabited world.
to be rulers (See Bereishis 1:16.)
Almighty, Master over all [created] works, blessed [is He] (Hashem is the source of all blessing, and is blessed even without the blessing of man.) and He is blessed by the mouth of every soul. His greatness and goodness fill the world, perception and understanding surround Him. He is most high, over the holy chayos, (Chayos are angels which exist eternally, unlike other angels which exist for short periods for specific functions.) and adorned in glory above the chariot; (The “chariot” refers to the retinue of angels at their positions in heaven.—Siddur HaGra) merit and uprightness are before His throne, kindness and mercy are before His glory. (First the prayer mentions merit and uprightness, the qualities that man must acquire and live by and then it mentions kindness and mercy, the attributes with which Hashem conducts the world of man.—Avudraham) Good are the luminaries which our God created He formed them with perception, understanding, and wisdom, strength and power He put into them, to be rulers (See Bereishis 1:16.) within the inhabited world. Full of luster and radiating brightness, beautiful is their luster throughout the world, joyous in their rising and happy in their setting, they perform with reverence, the will of their Possessor. Glory and honor, they give to His Name, (The steadfastness of their orbits and the efficiency of their functions testify to Hashem’s creation and providence. Thus they reflect honor and glory to His Name.—Avudraham) jubilation and joyous song at the mention of His Kingship. He called to the sun and it shone with light, He saw and fashioned (Hashem saw that mankind would one day worship the sun and therefore created the moon to diminish the influence of the sun as a total force.—Avudraham) the form of the moon. Praise [they] give Him, all hosts on high, glory and greatness [are given Him by] the serafim, the ofanim and the holy chayos. (Ofanim, chayos and serafim refer to various classes of angels.—Avudraham)
“The two great luminaries.” (Genesis 1:16.)
to be rulers (See Genesis 1:16.)
It was taught in the school of Rabbi Yishmael: Even if Israel was privileged only to greet their Father in heaven, once a month, it would be sufficient for them. (Whoever welcomes the new moon by reciting the blessing to God, welcomes the Shechinah, the Divine Presence of God.) Abbaye said: “Therefore it must be recited standing.” (Maseches Sanhedrin 42a.) Who is this coming up from the wilderness clinging to her beloved? (Song of Songs 8:5.) May it be Your will, Adonoy, our God, and God of our fathers, to fill the deficiency of the moon, so that it will no longer be diminished; and may the light of the moon be like the light of the sun, —and like the light of the seven days of creation— as it was before it was diminished, as it is said: “The two great luminaries.” (Genesis 1:16.) And may there be fulfilled for us the Scriptural verse which says: “They will seek Adonoy, their God, and David, their king. (Hosea 3:5. ) Amein.
Good are the luminaries which our God created He formed them with perception, understanding, and wisdom, strength and power He put into them, to be rulers (See Genesis 1:16.) within the inhabited world.
“Sarah said: God has made laughter for me; everyone who hears will laugh for me” (Genesis 21:6). “Sarah said: God has made laughter for me” – Rabbi Berekhya ben Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Shmuel ben Rabbi Yitzḥak: When Reuben is rejoicing, why should Simeon care? So, Sarah was remembered, why should others care? The explanation is that when Sarah was remembered [by conceiving], many [other] barren women were remembered [they conceived] with her, many deaf people gained their hearing, many blind people had their eyes opened, many imbeciles gained intelligence. ‘Making’ is written here (“God has made laughter for me.”) and ‘making’ is written elsewhere: “He made abatement for the provinces” (Esther 2:18). Just as with the ‘making’ stated there, gifts were given to the world, so, too, the ‘making’ stated here was a gift to the world. Rabbi Levi said: An addition was made to the [heavenly] lights. (The sun shone especially brightly on that day, as a sign of the birth of the great saint.) ‘Making’ is stated here: “Has made…for me,” and elsewhere it is stated: “The Lord made the two lights” (Genesis 1:16).
“The day is Yours, night is Yours, as well” (Psalms 74:16) – the day lauds You and the night lauds You. Just as the day is in Your domain, so the night is in Your domain. When You perform miracles for us during the day, “the day is Yours,” and when You perform miracles for us at night, “night is Yours, as well.” When You perform miracles for us during the day, we recite songs to You during the day. When You perform miracles for us at night, we recite songs to You at night. You performed miracles for us during the day and we recited songs to You during the day: “Deborah and Barak son of Avinoam sang on [that] day…” (Judges 5:1). You performed miracles for us at night and we recited song to You at night: “The song will be for you, like the night of the consecration of the festival” (Isaiah 30:29). To You it is appropriate to recite songs during the day; to You it is appropriate to recite songs at night. Why? “You founded light and the sun” (Psalms 74:16). And You made the two lights, as it is stated: “God made the two great lights…” (Genesis 1:16).
Rabbi Yudan in the name of Rabbi Tanḥum ben Rabbi Ḥiyya and Rabbi Pinḥas in the name of Rabbi Simon said: After He calls them [both] great, He goes ahead and diminishes them, [saying] “The greater light to rule the day, and the lesser light to rule the night”? (Genesis 1:16). This is bewildering. But it is because one of them entered into the realm of its counterpart. (The moon encroached upon the realm of the sun, as it is visible at times during the day. For this reason its light was diminished.) Rabbi Pinḥas said: Regarding all the [holiday] offerings it says: “One goat as a sin offering” (Numbers 29:5), but regarding the New Moon it is written: “One goat as a sin offering for the Lord” (Numbers 28:15). The Holy One blessed be He said [as it were]: Bring atonement on My behalf for having diminished the moon, as it is I who caused it to enter into the realm of its counterpart. Now, if this one that entered [into its counterpart’s realm] with permission was diminished by Scripture, one who enters [his neighbor’s realm] without permission, all the more so. Rabbi Levi said in the name of Rabbi Yosei bar Ilai: It is only proper for the greater [older] one to count by the greater thing, and the smaller [younger] one to count by the lesser thing. Esau counts [its years] by the sun, which is the greater, and Jacob counts [its years] by the moon, which is the lesser. Rav Naḥman said: And this is a good portent. Esau counts by the sun, which is the greater. Just as the sun has dominion during the day and has no dominion at night, so Esau has a share in this world and has no share in the World to Come. Jacob counts by the moon, which is lesser. Just as the moon has dominion during both night and day, so Jacob has a share in both this world and in the World to Come. Rav Naḥman said: As long as the light of the greater one is in existence, the light of the lesser one is not discernible. When the light of the greater one recedes, the light of the lesser one is discernible. So, too, as long as the light of Esau is in existence, the light of Jacob is not discernible. When the light of Esau will recede, the light of Jacob will be discernible. That is what is written: “Arise, shine, for your light has come…. For, behold, the darkness will cover the earth, [and thick darkness the peoples, but upon you the Lord will shine and His glory will be seen upon you]” (Isaiah 60:1–2).
“And the stars” (Genesis 1:16) – Rav Aḥa said: This is analogous to a king who had two stewards, one ruled [only] over the city and one ruled over the [rest of the] province. The king said: ‘Since this one diminished himself [and consented] to be ruler over the city, I decree concerning him that whenever he goes out, a large crowd should go out with him, and when he enters, the city council and the multitudes should enter with him.’ So, the Holy One blessed be He said: ‘Since the moon diminished itself to rule at night, I decree concerning it that when it goes out, the stars should go out with it, and when it goes in, (When it sets.) the stars should go in with it.’ Similarly, “the name of his brother was Yoktan” (Genesis 10:25) – Rabbi Aḥa said: Why was he named Yoktan? It is because he would minimize [maktin] his affairs. (He was humble.) What did he merit? He merited producing thirteen great families. (See Genesis 10:26–29.) Now, if Yoktan (Who was the younger brother (Genesis 10:25).) received this because he minimized his affairs, if an important man minimizes his affairs, all the more so. Similarly, “Israel extended his right hand, and laid it on the head of Ephraim, who was the younger” (Genesis 48:14) – Rabbi Ḥonya said: Do we not know from the accounts of the births that he was the younger? What, then, is “who was the younger [tza’ir]”? It is because he would minimize [matzir] his affairs. What did he merit? He merited the birthright. Now, if the young one merited the birthright because he minimized his affairs, an older person who minimizes his affairs, all the more so. This is astounding. (It is astounding how great the power of humility is.)
“And to rule during the day and at night, and to divide between the light and the darkness, and God saw that it was good” (Genesis 1:18). “And to rule during the day and at night” – Rabbi Ilfa said: If this is referring to the lights, is it not already stated: “The greater light to rule the day”? Genesis 1:16). Why, then, does the verse state: “And to rule during the day and at night”? Rather, it is referring to the righteous, who exert control over the body that was created to illuminate during the day and the body that was created to illuminate at night. That is what is written: “The sun stood still, and the moon stopped, until the nation took vengeance against their enemies. Is it not written in the book of the upright?” (Joshua 10:13). What is the book of the upright? It is the book of Abraham, Isaac, and Jacob. (Genesis.) Why is it called the book of the upright? It is as it is written: “Let me die the death of the upright” (Numbers 23:10). (Where “upright” alludes to Abraham, Isaac and Jacob.) Rabbi Ḥalafta applied it [this lesson] to here: “And to rule during the day and at night.” (As Rabbi Ilfa just said.) Rabbi Ḥanin in the name of Rabbi Shmuel applied it to the end of the book: “However, his younger brother [Ephraim] will be greater than he [Manasseh]” (Genesis 48:19). Is it possible to say this? (Manasseh’s descendants were more numerous than those of Ephraim (Numbers 26:34–37).) Rather, this refers Joshua, who would descend from him [Ephraim], who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. (And in that sense Ephraim was greater than Manasseh.) Rabbi Ḥanan in the name of Shmuel applied it to the end of the Torah, [where it is said of Joseph]: “A firstborn bull is his majesty…[he will gore the peoples together at the ends of the earth]” (Deuteronomy 33:17). Is it possible? (Is it possible that a king would arise from Joseph that would defeat kings throughout the world? No such king is recorded.) Rather, this is Joshua, who would descend from him, and who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. (Thereby becoming known to everyone in the world. ) This is as Rabbi Shimon ben Yoḥai said: The book of Deuteronomy was like a standard for Joshua. When the Holy One blessed be He appeared to him, he found him sitting with the book of Deuteronomy in his hand. He said to him: ‘“Be strong” Joshua, “be courageous” Joshua, “this book of the Torah shall not depart…”’ (Joshua 1:6–8). He took him and showed him to the orb of the sun. He [Joshua] said to it: ‘Just as I have not been still from [reading] this [book], so, you shall stand still before me.’ Thereupon, “The sun stood still, and the moon stopped” (Joshua 10:13). Rabbi Yitzḥak said: He said to it: ‘Wayward slave, are you not the acquired possession of my ancestor [Joseph]? Did my ancestor not see you in a dream: “Behold, the sun and the moon…[were prostrating themselves to me]”?’ (Genesis 37:9). Thereupon, “the sun stood still, and the moon [stopped].”
(Ib. b) R. Simon b. Pazi raised the following contradiction: "The passage says (Gen. 1, 16), And God made the two great lights; and further it says, the greater light and the lesser light. The moon said before the Holy One, praised be He! 'Sovereign of the Universe, is it possible for two kings to use the same crown (to occupy an equal rank)?' Whereupon the Lord replied: Go and make thyself smaller (be reduced). 'Sovereign of the Universe,' pleaded the moon before the Lord, 'Is it because I said to you a worthy thing that I should make myself smaller?' 'Go and rule the day and the night,' said the Lord to her. The moon pleaded further: 'Of what avail will my light be; for a lamp at noon what good could it do?' The Lord said to her: 'Go [and be satisfied] for Israel will count their days [of the month] and years after thee (the lunar system).' 'The days are impossible to be counted unless it is after the solstice,' complained the moon; 'for the passage says (Gen. 1, 14) And let them be for signs, and for seasons, and for days and years.' 'You can go [and be satisfied],' the Lord said to her, 'for the righteous will be called in your name: Jacob the little (Amos, 7); Samuel the little (I Sam. 17); David the little.' The Lord observed that the moon was not satisfied; He therefore said: 'Bring an atonement for Me because I caused the inferiority of the moon.' " This is meant by Resh Lakish; for Resh Lakish said: "What does the [strange] expression of the Torah in connection with the goat-offering of the new moon mean? For it says (Num. 28, 15) Unto God. The Holy One, praised be He! said: This goat-offering shall be an atonement for Me, because I caused the inferiority of the moon.' "
And some say that [when the moon was reduced in size] she became totally dark, and [God] decreed upon her that she would only shine from the light of the sun. [The moon] said to [God]: Master of the Universe, [how can it be that] because I spoke a correct matter to you, I should be diminished? God said to [the moon]: If so, I will in the future, in the days of the messiah, return your light. As it is written "And the light of the moon will be as the light of the sun"(Isaiah 30:26). [The moon] said to [God]: I have sinned [by challenging you]. Forgive me. [God] said to [the moon]: I forgive you. [The moon] said to [God]: How will I know that you have forgiven me? [God] said to [the moon]: And you will rule by day and night. [The moon] said to [God]: Master of the Universe, what benefit is there if I shine at day when [the sun] appears? [After all], you have called me the small light, as it says "and the small light" (Genesis 1:16). [God] said to [the moon]: The righteous will be called after your name: Jacob the Small [son] (Genesis 26:15), David the Small (I Samuel 17:14). [The moon] said to [God]: Master of the Universe, if the righteous are also called small, what sign of forgiveness is this for me? Once God saw that [the moon's] mind would not be settled, he increased her multitude [of stars]. As it says: "And the stars" (Genesis 1:16). And due to her honor, [God] increased her multitude [of stars], as a ruler who walks forth and the wealthy [dignitaries] of the land walk with him.
(Exod. 12:2:) THIS MONTH (i.e. THIS MOON) SHALL BE FOR YOU. You reckon by months (i.e. by moons), but the nations of the world reckon by days. R. Abbin the Levite said: It is a universal custom for the great (gadol) to reckon by the great and for the small, by the small. Esau, who is older (gadol), as stated (in Gen. 27:15): HER OLDER SON , reckons by the sun, which is the greater , as stated (in Gen. 1:16): THE GREATER (gadol) LIGHT . Jacob, who is called younger (qatan), as stated (in Gen. 27:15): HER YOUNGER SON reckons by the lesser (qatan), by the moon, as stated (in Gen. 1:16): AND THE LESSER LIGHT . Ergo (in Exod. 12:2): THIS MONTH [SHALL BE FOR YOU].
(Gen. 21:6:) SARAH SAID: GOD MADE LAUGHTER FOR ME; < EVERYONE WHO HEARS WILL LAUGH FOR ME >. The verse teaches how in the hour that Isaac was born, the sick were healed, the deaf regained their hearing, and the blind began to see. (Gen. R. 53:8; PRK 22:1; cf. PR 42:4.) It therefore says: GOD MADE LAUGHTER FOR ME. R. Berekhyah the Priest said: What is the meaning of EVERYONE WHO HEARS WILL LAUGH FOR ME? Surely not that everyone heard! But what is the meaning of EVERYONE WHO HEARS? That the Holy One increased the light of the sun and the moon. Thus it is stated (in Gen. 1:16): AND GOD MADE THE TWO LIGHTS THE GREATER ONES. Therefore: EVERYONE WHO HEARS WILL LAUGH FOR ME. (See Gen. R. 53:8 and PRK 22:1, according to which, just as in Gen. 1:16 the word MADE speaks of God giving light to the world, so in Gen. 21:6 MADE implies the addition of more light for the world.)
Unto the land that I will show you (Gen. 12:1). The Holy One, blessed be He, did not mention any specific place. This indicates that this was a trial within a trial, as in the case of a man who embarks upon a journey without being aware of his destination. What did Abraham do? He took his possessions and his wife and departed: And Abraham went, as the Lord had spoken to him (ibid., v. 4). And I will make of thee a great nation (ibid., v. 2). It is not written “I will establish you up as a great nation,” but I will make you a great nation; that is, I will create anew, as indicated by the verse And God made the firmament (ibid. 1:7); And God made the two great lights (ibid., v. 16). R. Phinehas the priest, the son of Hama said: When did the Holy One, blessed be He, make Abraham into a great nation? He did so when Israel accepted the Torah. Thus Moses proclaimed concerning them: For what great nation is there (Deut. 4:8).
R. Hiyya the son of Abba concluded from the verse Say unto wisdom: “Thou art my sister” (Prov. 7:4) that if the verdict is as clear to you as the fact that your sister is forbidden to you, announce it; but if it is not, do not announce it. R. Joshua the son of Levi said: If ten men sit in judgment, responsibility for the verdict rests upon the neck of each of them. And judge righteously (Deut. 1:16). R. Joshua the son of Levi interprets this verse to mean: One must confirm the justice of the decision before announcing it.
Another message to David, I call to You, O Lord, my rock, do not be deaf to me. Do not drag me away with the wicked. Rabbi Abba bar Zerayya said from the gardens of the tribes, You know their praise. It is written (Genesis 37:4), "And they hated him and could not speak peaceably unto him." What was in their heart was on their lips. But further on (2 Samuel 13:22), "But Absalom spake unto Amnon neither good nor bad." What was in their heart was not on their lips. For they do not understand the actions of the Lord. Hezekiah said, "These are the times." Rabbi Yehoshua said, "These are the stories." And the Rabbis said, "This is the recitation of the Shema that we read, 'who creates light and makes darkness, who forms mountains and creates the wind, who brings forth bread from the earth.' Just as God created the two great lights (Genesis 1:16), He will destroy them in this world and will not rebuild them in the world to come."...
Rabbi Zechariah said: After (the words) "the burnt offering of every month throughout the months of the year" (ibid.), what is written? "And one he-goat for a sin offering unto the Lord" (Num. 28:15). For what purpose was the sin offering? When the Holy One, blessed be He, created His world, He created two great luminaries, as it is said, "And God made the two great lights" (Gen. 1:16). The one He made larger and the other smaller, and the moon obstinately refused to do the will of its Creator so as to be made smaller; therefore Israel offered on its behalf the he-goat for a sin offering heavenwards as one of the burnt offerings of the New Moon, as it is said, "And one he-goat for a sin offering unto the Lord" (Num. 28:15). What is the meaning of "unto the Lord"? The Holy One, blessed be He, said: This he-goat shall be an atonement for Me, because I have diminished the (size of the) moon.
THE PLANETS; THE COURSE OF THE SUN ON the fourth day He connected together the two luminaries, of which one was not greater (in size) than the other. They were equal as regards their height, || qualities, and illuminating powers, as it is said, "And God made the two great lights" (Gen. 1:16). Rivalry ensued between them, one said to the other, I am bigger than thou art. The other rejoined, I am bigger than thou art.
What did the Holy One, blessed be He, do, so that there should be peace between them? He made the one larger and the other smaller, as it is said, "The greater light to rule the day, and the lesser light to rule the night and the stars he also made" (ibid.).
10 days, 21 hours, and 204 parts are the excess of the days of the solar year over the days of the lunar year; and the intercalation is introduced to equalize the days of the solar || year with the days of the lunar year. The sun and the moon begin (their courses) at the new moon of Nisan, the sun goes before the moon at its Teḳuphah; and Aries begins to serve before it by day, and all the constellations serve thereafter according to their order. The moon goes in the opposite direction and Aries begins to serve before it by night, and all the constellations serve thereafter according to their order, until the year of the small cycle, until the year of intercalation (comes round). (When) the intercalated month comes round it supersedes (or thrusts aside) the new moon (of Nisan) and remains at the new moon of Shebaṭ, and so on until the twelve intercalated months (come round) when the sun and the moon are equal (again) at the commencement of the eve of the fourth day in the hour of Saturn in the hour when they were created. Between each Molad (conjunction of the moon and sun) there are only 36 hours, 40 minutes, and 73 minims (parts).
... …and the Holy One said to Israel, ‘my children – now take from me the cup of consolation.’ They replied to Him ‘Master of the World! You were angry with us and brought us out from within Your house and exiled us among the nations of the world [and that is like a vessel cast aside among the nations of the world] and now you’ve come to appease us?! He said to them, ‘I will give you an allegory, to what is this thing to be likened? To a man who married his sister’s daughter. He grew angry with her and sent her out of his house, and after some days came to appease her. She said to him ‘you were angry with me and threw me out of your house and now you’ve come to appease me?!’ He said to her, ‘you are are my sister’s daughter, maybe you will say in your heart that from the day that you went out of my house [another woman entered in, by your life] even I have not entered my house.’ Thus the Holy One said to Israel, ‘my children, from the day I destroyed My house below I have not gone up and sat in My house above. Rather, I sat in the dew and the rain. If you do not believe me place your hands in My head [and see the dew which is on My head, if it were not an explicit verse it would be impossible to say] as it says “…for my head is full of dew, my locks with the drops of the night.” (Shir HaShirim 5:2) And the Holy One clothed Zion with her strength, in reward for “The Eternal's strength and His vengeance were my salvation…” (Shemot 15:2) which they said at the sea, [and from where do we learn that the Holy One clothes her in her strength?] as it says “Awaken, awaken, put on your strength, O Zion…” (Yeshayahu 52:1)
“Command the children of Israel, and they shall take to you pure virgin olive oil for the lighting, to kindle a lamp continually” (Leviticus 24:2). “Command the children of Israel, and they shall take to you…olive oil…” – that is what is written: “Your righteousness, God, reaches on High” (Psalms 71:19). Rabbi Ami asked Rabbi Shmuel bar Naḥman; he said to him: ‘Because I heard about you that you are a master of aggada, what is [the meaning of the verse]: “Your righteousness [vetzidkatekha], God, reaches on High”?’ He said to him: ‘Just as the earthly beings need charity [tzedaka] from one another, so the supernal beings need charity from one another.’ That is what is written: “He said to the man clothed in linen” (Ezekiel 10:2) and the entire introduction at the beginning of the portion: “Speak to the priests” (Leviticus 21:1). (The midrash references a discussion cited earlier (Vayikra Rabba 26:8) which explains, based on the verse in Ezekiel, how the angels engage in acts of kindness and charity toward one another. ) “For You have performed great deeds” (Psalms 71:19) – these are the two great lights, as it is stated: “The two great lights” (Genesis 1:16). “God, who is comparable to You?” (Psalms 71:19) – who is comparable to You among the supernal beings, who is comparable to You among the earthly beings? Who is comparable to You, in that You subdue the attribute of justice? You illuminate for the supernal and for the earthly. You illuminate for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.”
To illustrate the loftiness of Israel’s prayers we will cite here the continuation of the passage from the Zohar. To begin with you must know that there are certain angels assigned over all the entrances, gates and windows of every firmament by day and by night. The appointed ministers of the day are called, “the rulers of the day,” while the appointed ministers of the night are called, “the rulers of the night” (Bereishis 1:16). At every entrance, gate and window there is one appointed minister, under whom are thousands of ministers and governors. Who can count or even conceive of all the ministers of these ministers and all the hosts and bands that are under them? Every day at nightfall and again at daybreak an announcement is made throughout all the firmaments instructing the appointed ministers to take up their positions, whereupon each one goes to its station. Then the Holy One Blessed is He descends and all Israel go to their synagogues to give praise to their Master with songs and prayers. If a person approaches Hashem’s service with awe and trembling and prays with full concentration, so that his mouth and heart are as one as they declare the unity of the holy Name, then the Holy One Blessed is He is gratified and joyful with his prayer. Then each word he utters ascends On High to be received joyfully by the appointed angels until it reaches the highest heights where it is fashioned into a crown upon the head of the King of the Kings of Kings, the Holy One Blessed is He.
Since we are already on the subject of the relative importance of the sun and the moon, I will now proceed to explain the discussion in Chulin 60b described as having taken place between the moon and G–d. So many commentators, and especially Kabbalists, have written on this subject that all I want to do is deal with it on the most fundamental basis, i.e. the פשט. I believe that the sun and moon in the story are to be accepted at face value; they may, however, be symbols of the relationship between study and performance at the same time. Just as the moon depends on the sun, so performance depends on the knowledge of what is to be performed, when it is to be performed, and where it is to be performed. The wording of the statement of Rabbi Shimon ben Pezzi in the Talmud illustrates this point. The Rabbi questioned the verse in Genesis 1,16 according to which G–d made "two large luminaries, the great luminary to dominate by day and the small luminary to dominate by night." In order to deal with the apparent contradiction of there being two great luminaries, the Rabbi tells us a parable in which the moon complained to G–d about two kings not being able to wear one single crown (to rule simultaneously). G–d thereupon invited the moon to reduce itself in size. The moon replied that it could not see why it should be punished for having made a valid observation. Thereupon G–d told the moon to dominate (shine) by day as well as by night. To this the moon replied that there was no point in shining by day since its light would not be noticed (after the sun already shone by day). G–d then consoled the moon by telling it that in the future Israel would base its calendar on the lunar cycles. The moon responded that Israel would not count its days according to the lunar cycles because the Torah already stated in Genesis 1,14 that the luminaries would determine the seasons, i.e. solstices. G–d then told the moon that the righteous, i.e. Jacob would share its adjective "small" also with Samuel and David, all of whom would be called "small" in the Bible, (cf. Amos 7,5, and Samuel I 17). When G–d realized that the moon was still not satisfied He told the Jewish people to offer a sin-offering on His behalf on every New Moon in order to expiate for His having reduced the moon in size.
We know that the sun and moon had originally been created equal in size and power (compare Genesis 1,16, את שני המאורות הגדולים, i.e. the two great lights). The Talmud, חולין 60 describes that the moon argued with G–d that two kings cannot reign simultaneously, and was told to diminish its size. Whereas the Talmud, of course, refers to the physical sun and moon, the ones we can see, the story mirrors a corresponding dichotomy in the higher Celestial Regions.
When Moses refers to G–d having "arrived from Sinai" (33,2), he refers to an event which occurred on the third day of the week, i.e. the numerical value of the word בא in this verse is 3. You will now understand why the Torah commences with the letter ב as a symbol of blessing. There is an interesting Aggadah in the Otiyot d'Rabbi Akiva: They asked the letter ב who had created it, whereupon the letter pointed at the letter א with its עוקץ, the "sting" projecting from the right side of the bottom of this letter. It is a fact that when the Torah was actually given to the Jewish people, i.e. when G–d revealed Himself by means of communicating the Ten Commandments, these commandments commenced with the letter א i.e. אנכי ה' אלוקיך. This shows that the letter א is the true root of blessing. This root is אור, light, the original light which was concealed from this earth at the time Adam sinned in Paradise. We quoted the Midrash as saying that the world was created for the sake of Torah which is called ראשית; we may deduce that the letter ב preceding this word is a reference to the two Torahs, i.e. the written and the oral Torah. These two Torahs may also be meant when the Torah reported the creation of the "two great luminaries, the great luminary and the small luminary" (Genesis 1,16). The "great" luminary would be the מעשה מרכבה, the esoterics, as expressed by the written Torah which is a combination of letters of the Holy Name of G–d; the "small" luminary would refer to what the Talmud describes as the הויות של אביי ורבא, the discussions exploring the oral law which were carried on by such Talmudic giants as Abbaye and Rava. The written Torah is symbolized by the letter א, the great light which nowadays is kept hidden and which contains the secrets called "the soul of souls" (Zohar on פרשת בהעלותך). These secrets will remain hidden till such distant future when Man too will be able to wear the garments made of אור, light -as had been the case before the sin- and to benefit from this great light. Nowadays, when we are forced to make do with כתנות עור, garments made of hide, i.e. a corrupt form of "light" spelled with the letter ע, we must be content with "only" seventy facets of the written Torah, i.e. with the letter ע symbolizing the light of the written Torah. Once our world will be filled with knowledge of G–d as envisaged by Isaiah 11,9 this letter ע will be replaced by the mystical dimension of עין, "eye." At that time all the hidden secrets which no human eye has ever beheld will be revealed. Why does the "sting" of the letter ב point at the letter א? Because the oral Torah [being merely based on unwritten tradition. Ed.] is always at pains to demonstrate its validity by establishing a link with the written Torah. The relationship of the oral to the written Torah is similar to the relationship between the first woman and the first man, about which Adam said: כי מאיש לוקחה זאת, "for she has been detached from Man" (Genesis 2,23). The oral Torah is perceived of as having been derived from the written Torah. The relationship of איש to אשה is the same as the relationship of זה וזאת; hence the relationship of the written Torah to the oral Torah is as the relationship of זה to Tת. Oral Torah in fact has its origin in the written Torah. This is the reason why the Talmud keeps raising the question: מנלן, i.e. "where is the source for this teaching in the written Torah?" The word אור appears five times in the story of creation. This alludes to the five books comprising the written Torah.
Perhaps this is also alluded to in the Halachah that one may not eulogize someone during the Chanukah festival. The Rabbis described an adequate eulogy as one in which one smites the palm on the thigh as a symbolic infliction of pain upon oneself in commemoration of what Samael did to Jacob [based on Jeremiah 31,18 Ed.]. In the future the פך, cruse, will be exchanged for a קרן, horn; the body will once more be fit to wear garments made of light, and both soul and body will radiate light. This is the mystery behind the words in Genesis 1, 16 where we hear about the "great light and the little light." The great light is the light emitted from the soul. The Torah instructs both body and soul to function as מאורות, sources of enlightenment. The body is the receptacle of the soul; under the proper conditions the body enables the soul to shine forth brightly. The cruse in our parable is the body which, when filled with oil, spreads light. The light of the candelabra illuminates upwards. It is in the nature of light to strive upwards. This is why the soul is called "the great light."
This refers to the Midrash, according to which God originally intended to create two lights of equal size ("And God made two great lights" (Genesis 1:16)), but the moon complained that two kings could not share a crown, for which it was immediately reduced in size. This is why the Torah continues, "the greater light to rule the day, and the lesser light to rule the night."
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
THE SUN AND THE MOON. Which are the great lights. (Gen. 1:16.) After mentioning the stars, Scripture goes on to use a general term, namely, even all the host of heaven. All the hosts of heaven refers to the planets, (Literally, moving stars.) which are light-giving stars, and all the constellations and forms. (Which appear in heaven (Weiser).)
The eighteenth reason for the word תלכו is related to Sukkah 45 where the elite (people experiencing some revelation of the שכינה) of the Jewish people are divided into three levels. The lowest level is the group granted what is termed a "blurred vision." The next higher level of the elite are the people who are granted a "clear vision." The highest level of the elite are those who enjoy such communications without first having to obtain special permission from G'd. I have explained Job 3,19 קטון וגדול שם הוא ועבד חפשי מאדוניו, "both the small and the great are there and the slave is free of his masters" in a similar sense. The "small" refers to the person granted a blurred vision, the "great" to the the person granted a clear vision, and the slave who is free of his masters refers to the person who does not need to ask permisssion in order to receive a communication from G'd. The word קטון is an allusion to the "small luminary," the moon in Genesis 1,16, whereas the word גדול is borrowed from the same verse where it refers to the sun. I would not be sure what are the criteria by means of which a human being achieves the great honour described in that verse. This is why the Torah here defined the rules by saying אם בחקתי תלכו, to tell us that Torah study, performance of its precepts, and the manner in which we do so is the key to achieving this level of communication with G'd.
A Midrashic approach: The words חטאת לה' refers to the kind of sin unknown to anyone except Hashem. This is the way the Talmud in Shevuot 9 understands the expression. Another explanation offered by Rabbi Shimon ben Lakish there is that G’d offered to atone for having diminished the size of the moon by means of this offering. [The important thing to remember is that nowhere else does the sin offering in a mussaf sacrifice conclude with the words לה', a peculiar expression seeing all sacrifices are לה' for Hashem and no other deity or even attribute of G’d. Ed]. In Chulin 60 we find a lengthy description of what is meant here. Rabbi Shimon ben Pazzi raised the point that the Torah appears to contradict itself when it wrote in Genesis 1,16: “G’d made the two large luminaries, the great luminary and the small luminary.” If they both were first described as “large,” how could the verse continue in the same breath describing one as “small” and one as “great?” In answer to this question a dialogue between the moon and G’d is cited. The moon said to G’d: ”how can two kings both wear the same crown?” G’d replied: “reduce yourself in size.” Thereupon the moon countered: “why should I have to reduce myself in size (importance) merely because I asked a legitimate question?” Thereupon G’d said: “O.K. so you shine by day as well as by night.” To this the moon replied: “what good is my light during the day when there is no one to appreciate it?” To this argument G’d replied: “the Jewish people are going to count their days and years according to your orbits.” The moon was not satisfied with this, saying: “they will have to count days in accordance with the seasons, i.e. by relying on solar orbits.” G’d appreciated this argument and reassured the moon by saying: “the righteous will bear names referring to you.” Thus we find Yaakov referred to as יעקב הקטן in Amos 7,2, and Samuel referred to as שמואל הקטן; David is referred to as דוד הקטן in Samuel I 17,14. In spite of all this G’d did not succeed in satisfying the moon. As a last resort, G’d told the Jewish people to offer a male goat as sin-offering on His behalf seeing He had reduced the size of the moon. In order to understand this strange-sounding dialogue between G’d and the moon we must appreciate that the word הגדולים in Genesis 1,16 means that originally sun and moon were equal in size and power. The moon was reduced in size and this is why the Torah refers to it as the small luminary in the second half of the verse we quoted. The reason that it was reduced was that it had complained. However, we must not view the moon as displaying egotistical motives, [otherwise why would G’d feel guilty? Ed.]. When the moon referred to the inability of two kings wearing the same crown it meant that anything which appeared like power-sharing would reflect negatively on G’d. If two luminaries were to wear the same crown it would appear as if G’d were unable to create two servants each of whom had the ability to generate its own light without relying on an outside force, a companion to assist Him. The nations of the world would be encouraged to say that G’d was unable to supply original light to each of the luminaries as they had to trade “crowns” with one another. The moon’s error was the suggestion that G’d did not know what He had been doing when He created the universe as the moon had found it. One does not second-guess G’d the Creator. As a result, the moon had to be “punished.” After the moon had been reduced in size and had felt suitably ashamed for its behavior, G’d said to it: “go and govern both by day and by night.” He added that the Jewish people would count their months according to its orbit, and that the righteous would bear names associated with the moon. G’d did all this in order to put the moon’s mind at rest, so much so that He accorded the moon honor in assigning an additional male goat to the mussaf offering commemorating this dialogue for all times. This is the real meaning of the enigmatic words by Rabbi Shimon ben Pazzi who portrayed G’d as saying: “bring an atonement on My behalf.” G’d’s major concern in all this was that none of His creatures should have complaints about the way in which He had seen fit to create the universe and to assure its proper functioning. No creature should feel disadvantaged by its creator vis-a-vis any other part of the creation. It is also possible that the entire episode and the manner it is alluded to in the Torah serves as an encouragement to would be repentant sinners to come forward and change their life styles. They would learn from this episode in the celestial regions that once the guilty party had recognized the error of its ways G’d would go out of His way to compensate such repentant sinners for their having accepted instruction from Him. This also explains why the righteous are actually compared to the sun in Judges 5,31: “and the ones who love Him will emerge like the sun in its might,” seeing that they had to suffer various insults just as the sun had to be the victim of the moon’s complaints. Rav Yitzchak Alfassi writes in his halachic work at the end of the first chapter of tractate Shevuot that the word עלי in Rabbi Shimon ben Lakish’s parable הביאו כפרה עלי, “bring an atonement on My behalf,” should really be understood as אלי, “to Me,” not “on My behalf.” Most commentators agree with him.
If we follow this approach the explanation of the parable quoted by Rabbi Shimon ben Pazzi must be understood along the following lines: Originally, sun and moon were equal in size, i.e. this is the meaning of “the two great luminaries,” the sun completely facing the moon like a mirror so that the moon felt that its own light was not noticeable. The sun shone by day, the moon by night, but the moon only reflected the light of the sun, did not have light of its own. When the Torah describes the moon subsequently as being the “small” luminary, the meaning is that after the dialogue the moon’s size as perceived from the terrestrial perspective would appear smaller, in particular as it would wane towards the end of each month. [It is evident that there would have been no point even originally in the sun and the moon providing equal amounts of light, one by day and one by night, as who would have known when it is night? Ed.]. The basic difference in the moon before and after the dialogue with G’d was that whereas the sun remained in the sky completely unchanged, the moon’s position in the sky was altered so that it appears different; nonetheless, G’d did not change His universe on account of the moon’s complaint. Had He done so, He would have agreed that His universe had been imperfect. The word “crown” used by the moon to describe two kings wearing the same crown, meant that the “light” was the “crown.” The moon argued that seeing it needed to provide light for the terrestrial universe just as did the sun, it should be a source of light of its own just as the sun was such an independent source of light. It did not argue that it wanted to be a light of the same potency as the sun but that the quality of its light, though smaller, should be self-generated and therefore as clear as that of the sun. This, according to Rabbi Shimon ben Pazzi, and possibly acknowledged by G’d, was a fair and reasonable request. When G’d said to the Moon: “go and reduce yourself in size,” He meant: “do you think that the light of the sun is self-generated and that therefore it is something to be taken for granted that will endure indefinitely? This is an error on your part. When you will move out of its range you will experience that you will receive even less of its light.” The moon replied that it was unfair that it should be the one to reduce itself further seeing it had made a reasonable statement. To this G’d replied that if He had seen fit to make the moon as a receptacle for light (instead of as a source of light) He had done so for a good reason. There was a need for such reflected light. However, in view of the fact that the moon’s comments had been well-intentioned, G’d’s Children, i.e. the people of Israel, would offer a sin-offering on New Moon throughout the generations (compare Rashba on Shevuot 9).
When you will examine the verse intelligently you will find that just as the sun is always aligned with the moon just like twins, so Zerach and Peretz were aligned in the womb of their mother, i.e. they were twins. This concept of their being twins was carried so far that even at birth each of them could be taken for the firstborn depending on whether you consider the emergence of the hand or the emergence of the head as determining which one is the firstborn of the two. The Torah describes Zerach as the firstborn seeing that his hand emerged first from Tamar’s womb. It says “for he emerged first.” On the other hand, the Torah continues with ויהי כמשיב ידו, “it was as he was about to pull back his hand (inside the womb).” You will note that the Torah did not say that he had actually completed the act of pulling back his hand, i.e. וישב ידו. Peretz became the firstborn by reason of forcing his way out of the birth-canal of his mother past his twin brother Zerach. This is why the Torah writes in our verse ואחר יצא אחיו אשר על ידו השני, “after that, his brother, the one who had the red string tied to his hand, emerged.” In other words, when we consider the emergence from the womb of the entire baby, פטר רחם, as the dominant criterion, Peretz was the firstborn even though Zerach had first put his hand out of his mother’s womb. The Torah determined that for halachic purposes emergence of a whole baby from the mother’s birth canal first determines who is the true firstborn (Bechorot 46). This is why when the Torah revealed the names of these two twins it first gives us the name of Peretz. You will find an interesting verse in Psalms 89,28 אף אני בכור אתנהו עליון למלכי ארץ, “I will also appoint him firstborn, highest of the kings of the earth.” G’d is on record that He considers David, who biologically was the youngest of his brothers, as a firstborn. Seeing that the kingdom of the house of David is derived from Peretz, and Peretz in turn has been likened to the moon, the sages formulated the words דוד מלך ישראל חי וקיים, “David King of Israel is alive and endures,” when we recite the monthly benedictions welcoming the arrival of the renewal of the light of the moon. When we look at the plain meaning of that statement it means simply that the moon is equated with David, (in name), seeing David is descended from Peretz who has been compared to the moon. Furthermore, seeing that the moon has been described in the Torah as the “small luminary” (Genesis 1,16), we find that the adjective “the small one” has also been applied to David (compare Samuel I 17,14). When we say the words חי וקיים, in the recital of קידוש לבנה, the sanctification of the new moon, the thought we entertain is that the moon has become visible again this month.
וגם הוא יגדל ואולם אחיו הקטן יגדל ממנו, “he too will become great; however, his younger brother will become even greater than he.” Yaakov used both the adjectives “great” and “small” in connection with Joseph’s sons. We have encountered this description of relative “smallness” already in connection with the sun and the moon on the fourth day of creation (Genesis 1,16) where both luminaries have first been described as “great;” subsequently the Torah distinguishes the relative greatness of one of he luminaries, the sun, by describing it as “great” when compared to the lesser luminary the moon. The “greatness” of Ephrayim which Yaakov referred to was that Joshua would be descended from that tribe. Joshua was so great that he could arrest the orbit of both sun and moon as we know from Joshua 10,12. In response to Joshua’s instruction for the sun and the moon to “stand still,” the Book of Joshua informs us in Joshua 10,13 that they did indeed interrupted their respective orbits until Joshua had taken his revenge of the Canaanites. In that verse the prophet reports that this miracle was recorded in a book called ספר הישר, and our sages in Avodah Zarah 25 have revealed to us that the ספר הישר is none other than the Book of Genesis, a Book describing the outstanding feats of the patriarchs Avraham, Yitzchak and Yaakov. They are the ones who are called ישרים, “the upright ones.” Joshua was a product of these people and the prophet testifies that G’d was with Joshua and that his fame spread throughout the globe (Joshua 6,27).
Another part of that same Midrash understands the opening words of the verse as meaning that in this world the Jewish people would count according to the moon, i.e. that the moon is given to the Jewish people as a gift in order that they can count their months by means of it. The moon is considered as superior to the sun as it is visible by day and by night, suggesting that the Jewish people have an existence both in this world and in the world to come. The descendants of Esau, however, count in this world by means of the orbits of the sun which has been described in the Torah (Genesis 1,16) as “the great luminary.” In the future, however, this great luminary will be made subservient to those who will be called “small,” by G’d, (compare Jeremiah 49,15) “For I will make you smallest among nations, etc.” [The prophet addresses Edom, the spiritual descendant of Esau]. At that time the (previously) small luminary, i.e. the Jewish people, will become big, the nation whom G’d calls big as we read in Deuteronomy 4,8 “and which is a great nation such as this, etc.” The descendants of those who count according to the sun’s orbits will eventually be judged by means of the sun, i.e. they will be burned by the fiery heat of the sun as we know from Malachi 3,19. The entire matter can be understood by means of a parable. A king got engaged to a lady and wrote her a marriage settlement in which he gave her a few relatively minor gifts. Once the marriage was consummated, he wrote her a contract bequeathing to her very large gifts. The relationship between G’d and the Jewish people is somewhat similar. In this world G’d got “engaged” to the Jewish people as we know from Hoseah 2,21: “I will espouse you forever.” At that stage of our relationship with G’d He gave us only the moon, as we read in our verse “this moon is for you.” However, in the days of the messiah there will occur the consummation of our relationship with G’d. We know this from Isaiah 54,5 “for He who is your mate is the One Who has made you. The Lord G’d of Hosts is His name.” When that time arrives G’d will hand over to Israel all that is spelled out in the second marital agreement. According to Shemot Rabbah end of chapter 15, this is the meaning of Daniel 12,3 “and the knowledgeable will be radiant like the brightness of the expanse of the sky.” We find an interesting halachah in Tractate Sofrim 19,10 as well as in the Jerusalem Talmud (Berachot 9,2) that one does not recite the benediction over the new moon except on the night following the Sabbath when one is still in a state of “fragrance,” i.e. surrounded by the joyful aura of the Sabbath and wearing Sabbath garments. When reciting this benediction one is to stand at attention facing the moon and to jump up and down three times reciting the formula: “blessed be your Creator, blessed be the One Who sanctifies you. Just as I jump in your direction without being able to touch you (with harmful intent) so those who wish to harm me may jump without achieving their aim. May fear and trepidation overcome all those; since Your arm is mighty may they be struck dumb as stone” (Exodus 15,15).
§ Rabbi Shimon ben Pazi raises a contradiction between two verses. It is written: “And God made the two great lights” (Genesis 1:16), and it is also written in the same verse: “The greater light to rule the day, and the lesser light to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, the moon said before the Holy One, Blessed be He: Master of the Universe, is it possible for two kings to serve with one crown? One of us must be subservient to the other. God therefore said to her, i.e., the moon: If so, go and diminish yourself.
Elohim made the two great lights, the large light to rule the day, and the small light to rule the night, and the stars
And Allah made the two great luminaries: the larger luminary to shine in the daytime, and the smaller luminary to shine at night, and the stars.
And the Lord made two great luminaries; and they were equal in glory twenty and one years, less six hundred and two and seventy parts of an hour. And afterwards the moon recited against the sun a false report; and she was diminished, and the sun was appointed to be the greater light to rule the day; and the moon to be the inferior light to rule in the night, and the stars.
| וַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ׃ | 17 P | And God set them in the expanse of the sky to shine upon the earth, |
And He placed, etc.: At the time of the act, the order was reversed from the time of the pronouncement - at first, they came into the firmament of the skies to shine upon the earth, and afterward to govern, and afterward to separate. And the reason [for this] is simple; that at the first instant that the Holy One, blessed be He, placed them in the firmament, they shined upon the earth, but they still did not act upon their rulership until they moved. And in their moving, they impacted upon the earth, and they still had not separated [anything] until the evening.
AND GOD SET. Do not be surprised that Scripture states, And God set, (If the stars are above the firmament, why does Scripture state, And God set them in the firmament (Filwarg). According to Weiser the question is, “If the stars are set in the sky then why are they not visible there at all times?”) for the Bible also says, I have set My bow in the cloud (Gen. 9:13). (The rainbow only appears to be in the cloud (Krinsky). Weiser interprets, “The rainbow is not always visible there.” Even so Scripture states, I have set My bow in the cloud (Gen. 9:13).)
And He placed them: It did not suffice to say "and it was so," since it wanted to inform us that God gave this thing as a free present, to shine upon the world, as they, of blessed memory, have stated in the Midrash (Bereishit Rabbah 6:5); see there. And the intention with this is that they informed [us] that [the luminaries] do not shine upon the [inhabitants of the] world because they are deserving of light; for if so, all the time that the luminaries would see that the inhabitants of the earth were corrupting their ways, they would refrain [from giving] their light. Also by way of another reason, they would want to refrain [from giving] their light, as they have stated in the Midrash (Introduction to Eicah Rabbati) that Moshe, our teacher, of blessed memory, said to the sun during the destruction of the Temple, why did you not darken your light when the enemy entered the Temple, etc. For this [reason], God said that they are placed to shine upon the earth, and from now [on], they are not in their own control and are required in their actions to shine upon the earth and no reason can prevent [it]. And through this, they enlightened our eyes, [regarding] why the verse repeated to say "and to rule over the day" a second time - was it not already stated, "the great luminary for the rulership of the day, etc.?" And our Rabbis, of blessed memory, expounded (Bereishit Rabbah 6:9) that the verse is hinting to the righteous - see their words there - but according to the simple understanding, there is no reason to repeat and state [it]. And according to our approach, there is a need to repeat it and state it, [since] it states, "and He placed" [which can also be understood as "and He gave"], since 'they, they are given, they are given;' [meaning that] from now, behold, they are not in their own control and the obligation of others is upon them; for this [reason], it goes back and states that their rulership stands in its place, except that specifically concerning this aspect of brightening [the earth] only, it is not in their hands to deviate, but concerning the other [aspects of] rulership that were designated for them over the day and over the night, [about these] they are [still] the rulers.
And the reason it repeats and again states, "and to separate," is that here He commanded them not to enter [past] the border of [the other] and each one is commanded not to trespass the border of the other, so that with this, day and night will be recognizable.
ויתן, He placed, positioned; after the Torah had written ויעש, that G’d completed the making of the luminaries by enabling them to illuminate the earth, the word ויתן now describes where G’d placed these luminaries to enable them to effectively carry out their assignment. Until the fourth “day” they had not been in the sky of the heaven.
להאיר, we have already explained this on verses 15-16. There the word appeared alone, and the word לממשלת appeared by itself, whereas here the two expressions appear in conjunction with one another, i.e. “and to exercise dominion, etc.;” the word ולמשול here is in a construct mode, i.e. the two functions are dependent one upon the other, the light exercising the dominion once it has reached the surface of the earth. The word להאיר refers to the light itself, the word ולמשול, to the activity and its impact.
And God placed them in the firmament of the skies, etc.: He fixed them and fixed their laws, [so] that they should shine upon the earth.
God set them in the firmament of the heavens to give light upon the earth
Similarly, Ramban in his commentary on the passage under discussion, comments on the verse mentioning the sovereignty of the sun and the moon, (See Ramban’s commentary to Bereishis 1:18.) and explains that naming the celestial beings distinguishes and defines the nature of their power. Thus, it is written: (Tehillim 147:4.) “He counts the sum of the stars, naming them all,” and “He calls them all by name.” (Yeshayahu 40:26.) Similarly, in the present context, calling the righteous by the moon’s name reflects their nature. In particular, these two – Yaakov and David – are described as small because of their humility and the difficulties that they underwent. Thus, Yaakov declared, (Bereishis 47:9.) “The days of the years of my sojourning… were few and aggravating.” Indeed, the narratives concerning Yaakov related in the Torah confirm this statement. In the same vein, David was continually beset by many wearisome troubles, as reflected in the stories concerning him. This theme is also expressed in his psalms. Similarly, both Yaakov and David experienced continuous ascents and descents, and were beset by hardships. This reflects the pattern of the moon, which sometimes shines and sometimes is hidden. By identifying the moon with the righteous, God granted it a significant honor, for according to the tradition we have received, the level of the righteous exceeds that of the angels, (See Sanhedrin 93a.) and certainly that of the celestial beings and their hosts. (For the level of the celestial beings is lower than that of the angels. See Rambam, Hilchos Yesodei HaTorah 3:9.) Therefore, by identifying the righteous with the moon – causing them to share the moon’s nature, with the moon resembling them and them it – God granted the moon a significant honor, praiseworthy quality, and exaltation.
Study the book which leads all who want to be led to the truth, and is therefore called Torah (Law or Instruction), from the beginning of the account of the Creation to its end, and you will comprehend the opinion which we attempt to expound. For no part of the creation is described as being in existence for the sake of another part, but each part is declared to be the product of God’s will, and to satisfy by its existence the intention [of the Creator]. This is expressed by the phrase, “And God saw that it was good” (Gen. 1:4, etc.). You know our interpretation of the saying of our Sages, “Scripture speaks the same language as is spoken by man.” But we call “good” that which is in accordance with the object we seek. When therefore Scripture relates in reference to the whole creation (Gen. 1:31), “And God saw all that He had made, and behold it was exceedingly good,” it declares thereby that everything created was well fitted for its object, and would never cease to act, and never be annihilated. This is especially pointed out by the word “exceedingly”; for sometimes a thing is temporarily good; it serves its purpose, and then it fails and ceases to act. But as regards the Creation it is said that everything was fit for its purpose, and able continually to act accordingly. You must not be misled by what is stated of the stars [that God put them in the firmament of the heavens] to give light upon the earth, and to rule by day and by night. You might perhaps think that here the purpose of their creation is described. This is not the case; we are only informed of the nature of the stars, which God desired to create with such properties that they should be able to give light and to rule. In a similar manner we must understand the passage, “And have dominion over the fish of the sea” (ibid. 1:28). Here it is not meant to say that man was created for this purpose, but only that this was the nature which God gave man. But as to the statement in Scripture that God gave the plants to man and other living beings, it agrees with the opinion of Aristotle and other philosophers. It is also reasonable to assume that the plants exist only for the benefit of the animals, since the latter cannot live without food. It is different with the stars, they do not exist only for our sake, that we should enjoy their good influence; for the expressions “to give light” and “to rule” merely describe, as we have stated above, the benefit which the creatures on earth derive from them. I have already explained to you the character of that influence that causes continually the good to descend from one being to another. To those who receive the good flowing down upon them, it may appear as if the being existed for them alone that sends forth its goodness and kindness unto them. Thus some citizen may imagine that it was for the purpose of protecting his house by night from thieves that the king was chosen. To some extent this is correct: for when his house is protected, and he has derived this benefit through the king whom the country had chosen, it appears as if it were the object of the king to protect the house of that man. In this manner we must explain every verse, the literal meaning of which would imply that something superior was created for the sake of something inferior, viz., that it is part of the nature of the superior thing [to influence the inferior in a certain manner].
17. “And God-Elohi”m-אלהי״ם set them in the firmament.” (Genesis 1:17)
Nine vowel points: nine cantillation notes. And about them it is stated: (Gen. 1:17) And ELQYM placed them, in the firmament of the heavens... – and this is the Righteous-One in which are all vowel-points, ... to illuminate the earth... (ibid.) – this is the Shekhinah – Who is comprised of all letters.
All the upper shining lights shine within that firmament of heaven, so that proper forms may be drawn down below, as it is written: "And Elohim set them in the firmament of heaven...to rule over the day and over the night" (Gen. 1:17). For the dominion of the two lights is a proper dominion.
Israel said: “Send Your light and Your truth; they will guide me” (Psalms 43:3). Great is the light of the Holy One blessed be He. The sun and the moon illuminate the world. From where do they illuminate? It is from the sparks of the supernal light that they take, as it is stated: “By the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). Great is the supernal light, as only one one-hundredth of it was given to humanity, as it is stated: “He knows what [ma] (The word ma is being read like mea which means one hundred. See Rashi Menahot 43b.) is in the darkness” (Daniel 2:22). That is why I crafted the sun and the moon, so they will illuminate before you, as it is stated: “God set them in the firmament of the heavens to illuminate” (Genesis 1:17). “Toward the front of the candelabrum, the seven lamps shall illuminate” – David said: “Life is in the light of the king's countenance” (Proverbs 16:15). Rabbi Yaakov ben Rabbi Yosei said: Joy is withheld from the wicked and given to Israel, as the Holy One blessed be He compelled Himself to reside with flesh and blood, with a lamp. As He said to them: “Toward the front of the candelabrum, [the seven lamps] shall illuminate.”
“God said: Let there be lights in the firmament of the heavens to distinguish between the day and the night; let them be for signs, for appointed times, for days, and years” (Genesis 1:14). “God said: Let there be lights” – Rabbi Yoḥanan began: “He made the moon for appointed times” (Psalms 104:19). Rabbi Yoḥanan said: It was only the sun that was created to illuminate. (“Let there be” (yehi) is in the singular.) If so, why was the moon created? For the appointed times, in order to sanctify New Moons and years according to its calculation. Rabbi Shilo of Kefar Tamarta said in the name of Rabbi Yoḥanan: Even though “He made the moon for the appointed times,” “the sun knows its setting” (Psalms 104:19) – [the month is counted only] from the time that “the sun knows its setting.” One does not count [the months] by the moon until after the sun has set. (If the astronomical new moon takes place during the day, the calendric New Moon is not fixed on that day, but only upon the next setting of the sun, which is the start of the following day.) Yusti Ḥavra said in the name of Rabbi Berekhya: It says: “They traveled from Rameses in the first month, on the fifteenth day of the month” (Numbers 33:3). (The Sages had a tradition that the astronomical new moon of the month of the Exodus was after noon on a Wednesday, and that the Exodus took place two weeks later, on a Thursday.) If you count according to the moon, (The visibility of the moon. Since the astronomical new moon was on Wednesday afternoon, the moon would not be visible until Thursday night. ) until now, there had been only fourteen sunsets. (If the calendric New Moon had been counted from the first visibility of the moon on Thursday night, the Exodus (on a Thursday) would have taken place after only fourteen sunsets, not fifteen. That is, it would be called the fourteenth of the month, not the fifteenth. And furthermore, if the calendric New Moon would have begun on the day of the astronomical new moon (Wednesday), the Exodus would have been on the sixteenth.) [We see] then that one counts for the moon only after the sun sets. (The calendric New Moon is counted from the sunset following the astronomical new moon, that being Wednesday night for the month of the Exodus. Accordingly, the Exodus itself occurred on the fifteenth.) Rabbi Azarya said in the name of Rabbi Ḥanina: It was only the sun that was created to illuminate. If so, why was the moon created? It is that it teaches that the Holy One blessed be He foresaw that the idolaters were destined to make them [the sun and the moon] into gods. The Holy One blessed be He said: If even when they challenge one another, (By both being present together in the sky.) the idolaters make them into gods, had there been only one [luminary], all the more so. (The moon was created in order to diminish the inclination to treat the sun as a deity.) Rabbi Berekhya said in the name of Rabbi Simon: Both of them were created to illuminate, as it is stated: “They shall serve as lights” (Genesis 1:15); “God set them in the firmament of the heavens [to illuminate upon the earth]” (Genesis 1:17). “Let them be for signs” – these are Shabbatot; “and for appointed times” – these are the three pilgrimage festivals; “for days” – these are New Moons; “and years” – this is the sanctification of years. (The determination by a religious court when a new year should begin.)
“God set them in the firmament of the heavens to illuminate upon the earth” (Genesis 1:17). “God set them in the firmament of the heavens” – Rabbi Yoḥanan said: Three items were given as a gift [matana] to the world: The Torah, the lights, and the rains. The Torah, from where is it derived? It is as it is stated: “He gave [vayiten] to Moses [the two tablets of Testimony]” (Exodus 31:18). The lights, from where is it derived? It is as it is stated: “God set [vayiten] them in the firmament of the heavens.” The rains, from where is it derived? It is as it is stated: “I will provide [venatati] your rains in their seasons” (Leviticus 26:4). Rabbi Azarya says in the name of Rabbi Yehuda ben Rabbi Simon: Peace, as well, as it is stated: “I will grant [venatati] peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Rabbi Neḥemya said: Salvation, as well, as it is stated: “You have given [vatiten] me the shield of Your salvation” (Psalms 18:36). Rabbi Tanḥuma said: The Land of Israel, as well, as it is stated: “He gave [vayiten] them the lands of the nations…” (Psalms 105:44). Some say, vengeance against Edom, as well, as it is stated: “I will set [venatati] My vengeance upon Edom…” (Ezekiel 25:14). The Rabbis say: Mercy, as well, as it is stated: “He situated [vayiten] them for mercy before their captors” (Psalms 106:46). Rabbi Yitzḥak bar Maryon says: Setting sail in the Great Sea, as well, as it is stated: “So said the Lord, who makes [noten] a way in the sea…” (Isaiah 43:16). The Rabbis say: “Who makes a way in the sea” – from Shavuot until Sukkot; (Summertime, when the seas are generally calm.) “and a path in mighty waters” (Isaiah 43:16) – from Sukkot until Hanukkah. (Autumn, when the seas consist of “mighty waters.”) Rabbi Natan, son of the brother of Rabbi Ḥiyya bar Abba, was setting out to sea. He said to his brother: ‘Pray for me.’ He said to him: ‘What should I pray for you? From when you bind up your lulav, bind up your feet. (Do not travel after Sukkot.) If you enter a synagogue and hear them praying for rain, (A prayer that is recited from Sukkot onwards.) do not rely on my prayer.’ Rabbi Yehoshua son of Rabbi Tanḥuma ben Rabbi Ḥiyya of Kefar Ḥanun was in Asia Minor. He wanted to set sail [after Sukkot]. A noblewoman said to him: ‘Are you setting sail on these days?’ She said this in astonishment. His father appeared to him in a dream. He said to him: ‘My son will go without burial, as it is stated: “Moreover, he has no burial”’ (Ecclesiastes 6:3). He heeded neither the words of this one nor the words of that one, and so it befell him.
Where are the orbs of the sun and the moon situated? They are in the second firmament, as it is stated: “God set them in the firmament of the heavens.” Rabbi Pinḥas said in the name of Rabbi Abahu: There is an explicit verse, and the members of the Great Assembly elaborated on it: “You, the Lord, alone, You made the heavens, the heaven of heavens, and all their host…” (Nehemiah 9:6). Where is all their host situated? It is in the firmament that is above the heavens. From the earth to the firmament is a distance of five hundred years’ walk, and the thickness of the firmament is a distance of five hundred years’ walk, and from firmament to firmament is a distance of five hundred years’ walk. See how high it is. And we learned, on the first day of the summer solstice, there is no shade for any creature, (The sun is directly overhead.) as it is written: “Nothing can shelter from its heat” (Psalms 19:7). The orb of the sun has a sheath, as it is stated: “In a tent within, He placed the sun” (Psalms 19:5), and there is a pool of water before it. When it emerges [from the sheath], the Holy One blessed be He mitigates its strength through that water so that it should not emerge and incinerate the world. But in the future, the Holy One blessed be He will strip it of its sheath and burn the wicked with it, as it is stated: “The day that is coming will burn them” (Malachi 3:19). Rabbi Yanai and Rabbi Shimon both say: There will be no Gehenna [in the future]; (On Judgment Day the wicked will not receive their punishment by fire in Gehenna.) rather, there will be a [scorching] day that will burn up the wicked. What is the source? “For, behold, the day is coming, burning like a furnace…” (Malachi 3:19). The Rabbis say: There will be a Gehenna, (An actual fire.) as it is stated: “The utterance of the Lord, for whom there is fire in Zion…” (Isaiah 31:9). Rabbi Yehuda bar Ilai says: There will be neither a [scorching] day nor a Gehenna, but rather, a fire that emerges from the body of the wicked themselves and burns them. What is the source? It is as it is written: “Conceive stubble, give birth to straw, your spirit is a fire that will consume you” (Isaiah 33:11). Rabbi Yehoshua bar Avin said: “The heavens will declare His beneficence” (Psalms 50:6) – in the future, the heavens will relate the beneficence that the Holy One blessed be He bestowed upon His world, in that He did not situate them in the first firmament. Had He situated them in the first firmament, no creature could have withstood the fire of the day.
Rabbi Levi said: There are three items whose sound travels from one end of the world to the other, and the creatures are in the middle but do not sense it. They are: The day, (The sun.) the rains, and the soul at the moment that it leaves the body. The day, from where is it known? Rabbi Yehuda said: You believe that it [the sun] moves smoothly in the firmament, but actually it is like a saw sawing wood. The rains, from where is it derived? Rabbi Levi said: “Depths call out to depths in the sound [of your waterways]” (Psalms 42:8). The soul at the moment that it leaves the body, from where is it derived? Because Rabbi Shmuel, brother of Rabbi Pinḥas ben Rabbi Ḥama, was dying in Tzippori, and his colleagues were sitting with him. (Rabbi Pinḥas’ colleagues were sitting with Rabbi Pinḥas.) A [humorous] matter came up and they began laughing. He said to them: How the soul of the brother of that man [the soul of my brother] is hewing cedars and hewing trees, (His soul is departing.) and you are sitting and laughing and are oblivious to it.
“God set them in the firmament of the heavens” (Genesis 1:17) – how do the orbs of the sun and the moon set in the firmament? Rabbi Yehuda bar Ilai and the Rabbis, the Rabbis say: They go behind the Dome and below. (Circling the earth underneath it, reaching the east at sunrise.) Rabbi Yehuda bar Ilai said: They go behind the Dome and above. (Circling back to east high above the Dome, which blocks out their light.) Rabbi Yoḥanan said: The statement of Rabbi Yehuda bar Ilai, who said: Behind the Dome and above, seems more correct during the summer, when the whole world is boiling and yet the springs are cold; and the statement of the Rabbis, who say: Behind the Dome and below, during the rainy season, when the entire world is cold and yet the springs are tepid. (The springs are warmed up by the sun, which circles under the earth at night.) Rabbi Shimon ben Yoḥai said: We do not know if they fly through the air, or if they move smoothly in the firmament, or if they follow their predetermined path. The matter is very difficult and it is impossible for people to ascertain it.
We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."
Was light created on the first day? Is it not written (Gen. 1, 17) And God set them in the expansion of the heaven, and further it is written (Ib. 1, 19) And it was evening and it was morning the fourth day? We must therefore explain this as R. Elazar said: "The light which the Holy One created on the first day, was so bright that Adam saw by its means from one end of the world to the other. As soon as the Holy One, praised be He! observed the generation of the flood and the generation of the dispersion, and looked into their corrupt deeds, He took the light from the world and concealed it for the righteous in the world to come, as it is said (Job 38, 15) But from the wicked their light is withholden, and the high arm is broken. And for whom was it concealed? For the righteous in the future world, as it is said (Gen. 1, 3) And God saw the light, that it was good (Tob). And the word Tob applies to righteous, as it is said (Is. 3, 10) Say ye to the righteous that He hath done well (Tob). And whenever He looks at the light which He has concealed for the righteous. He rejoices, as it is said (Ps. 13, 9) The light of the righteous rejoiceth. In this, however, the Tanaim of the following Baraitha differ: "The light which the Holy One, praised be He! created on the first day was so great that Adam looked and saw by its means from one end of the world to the other." This is the opinion of R. Jacob. But the sages say: "This refers to the luminaries which were created on that first day, but which were not hung up until the fourth day."
R. Jose b. Chanina said: "When one tries to appease another, he need not try more than three times, as it is said (Gen. 1, 17) Oh, I pray Thee, forgive, I pray thee, the trespass of thy brothers, and their sin, for evil have they done unto Thee, and now we pray Thee, forgive." And if the offended person is dead, he should bring ten persons to his grave and say: "I have sinned against God and against him who lies here, for I have wounded his feelings."
And they shall serve as lights in the firmament. This teaches that they were created only for the sake of humanity who are on the earth, as it is says, to shine upon the earth. (Genesis 1:17) But the Holy Blessed Infinite God does not need light, as there is light with him, as it says, and light dwells with him. (Daniel 2:22)
(Lev. 27:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL [AND SAY UNTO THEM]: WHEN ANYONE EXPLICITLY VOWS TO THE LORD THE VALUE (rt.: 'RK) OF HUMAN BEINGS (NPShWT). This text is related (to Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: 'RK) TO THE LORD, [IS LIKE THE LORD AMONG THE CHILDREN OF GODS]? The Holy One said: Whoever performs deeds like mine shall be like me. (Tanh., Lev. 10:4.) R. Levi said: < The matter > is comparable to a king who built a city and lit two lanterns (Gk.: phanoi, also panoi.) within it. The king said: When anyone lights two lanterns like these, I will call him Augustus (Agustah, from the Lat.: Augusta.) and not be jealous of him. Similarly, the Holy One created the heavens and set in them [two lanterns, to give light to the world], the sun and the moon, as stated (in Gen. 1:17): AND GOD SET THEM IN THE FIRMAMENT OF THE HEAVENS TO GIVE LIGHT UPON THE EARTH. The Holy One said: Whoever makes < lights > like these shall be equal to me. Thus it is stated (in Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: 'RK) TO THE LORD? These words can only be words < referring to > light, since it is stated (in Lev. 24:4): HE SHALL SET (rt.: 'RK) UP < THE LAMPS > UPON THE UNALLOYED LAMPSTAND. [Ergo (The bracketed section, which extends to the end of this section (6), is missing from Buber’s main Oxford ms. He has added it from Codex Vaticanus Ebr. 34, and from the traditional published editions of Tanh., Lev. 1:3.) (in Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: 'RK) TO THE LORD, IS LIKE THE LORD AMONG THE CHILDREN OF GODS? That is what it is written (in Is. 40:25): THEN UNTO WHOM WILL YOU LIKEN ME THAT I SHOULD BE EQUAL? SAYS THE HOLY ONE. < The term > HOLY is applied to him just as HOLY is applied to me.
Another interpretation (of Numb. 8:2): WHEN YOU SET UP THE LAMPS. Israel said (in Ps. 43:3): SEND OUT YOUR LIGHT AND YOUR TRUTH; THEY WILL LEAD ME. Great is the light of the Holy One! (Tanh. Numb. 3:6 cont.; Numb. R. 15:9.) The sun and the moon give Light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11): THEY GO FOR THE LIGHT OF YOUR ARROWS, FOR THE BRIGHTNESS OF YOUR SHINING SPEAR. Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22): HE KNOWS WHAT (MH read as M’H which means “a hundred.”) IS IN THE DARKNESS, . Therefore I made Sun and Moon so that they would give you light, as stated (in Gen. 1:17): GOD SET THEM IN THE FIRMAMENT OF THE HEAVENS TO GIVE LIGHT UPON THE EARTH.
(Lev. 27:1-2:) “Then the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel [and say unto them], “When anyone explicitly vows to the Lord [the value (rt.: 'rk) of human beings (npshwt)].”’” This text is related (to Ps. 89:7), “For who in the skies is comparable (rt.: 'rk) to the Lord?” The Holy One, blessed be He, said, “Whoever performs deeds like Mine shall be [considered] like Me.” R. Levi said, “[The matter] is comparable to a king who built a city and lit two lanterns (Gk.: phanoi, also panoi.) within it, and [so] all of those multitudes [in the city] called him, Augustus. (Agustah, from the Lat.: Augusta.) The king said, ‘When anyone builds a city like this and lights two lanterns in it, call him Augustus and I will not be jealous of him.’ Similarly, the Holy One, blessed be He, created the heavens and set in them [two lanterns, to give light to the world], the sun and the moon, as stated (in Gen. 1:17), ‘And God set them in the firmament of the heavens to give light upon the earth.’ The Holy One, blessed be He, said, ‘Whoever makes [lights] like these shall be equal to Me.’ Thus it is stated (in Ps. 89:7), ‘For who in the skies is comparable (rt.: 'rk) to the Lord?’ These words can only be words [referring to] light, since it is stated (in Lev. 24:4), ‘He shall set (rt.: 'rk) up [the lamps] upon the unalloyed lampstand.’ Ergo (in Ps. 89:7), ‘For who in the skies is comparable (rt.: 'rk) to the Lord?’” That is what is written (in Is. 40:25), “’Then unto whom will you liken Me that I should be equal,’ says the Holy [One].” Do not read it as “says [the Holy],” but as “holy, will be said” (meaning, the term holy is applied to him just as holy is applied to Me); in the same way that it is written (Isaiah 17:7), “to the holy.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arok) to the Lord”; R. Eebon the Levite said, “Who like You enlightens the eyes of those in the dark, as it is stated (in Lev. 24:4), ‘He shall set (ya'arok) up [the lamps] upon the unalloyed lampstand…?’” (Above, 8:20.) Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arok) to the Lord”: R. Eebon the Levite said, “Who like You clothes the naked”…. Another interpretation: “Who like you feeds the hungry?” “Is comparable (rt.: 'rk)” can only refer to the hungry, since it is stated (in Lev. 24:8-9), “[He shall arrange (rt.: 'rk) it (i.e., the shewbread) before the Lord regularly] on every Sabbath day […] And it shall belong to Aaron and his children, who shall eat it.” Ergo (in Ps. 89:7), “For who in the skies is comparable to the Lord” (in feeding the hungry)? Another interpretation (of Ps. 89:7), “For who in the skies is comparable to the Lord”: When the Holy One, blessed be He, created the world and wanted to create Adam, the ministering angels said to Him, (in Ps. 8:5), “’What is a human that You are mindful of him, and a person that You should think of him?’ What do You want from this human?” The Holy One, blessed be He, said to them, “Who is to fulfill my Torah and My commandments?” They said to Him, “We will fulfill Your Torah.” He said to them, “It is written in [the Torah] (in Numb. 19:14), ‘This is the Torah: When a person dies in a tent,’ but there are none among you who die. It is written in [the Torah] (in Lev. 12:2), ‘When a woman emits her seed and bears a male,’ but there are none among you who bear [children]. It is written in [the Torah] (in Lev. 11:21), ‘these you may eat,’ (and in Lev 11:4) ‘these you may not eat,’ but in your case there is no eating among you. Ergo, the Torah is not going forth to you,” as stated (in Job 28:13), “nor is it found in the land of the living.” [Rather] when the Holy One, blessed be He, said to Israel that they should make a tabernacle and an altar of burnt offering, they began to sacrifice within it. [Then] the Holy One, blessed be He, began to give them several commandments. These commands concerned every single thing, and they carried them out. The Holy One, blessed be He, began to say to the ministering angels, “’Who among you would prepare (rt.: 'rk)’ [everything] for Me just as Israel prepares (rt.: 'rk) for Me, that you were saying to Me (in Ps. 8:5), ‘What is a human that You are mindful of him…?’ They prepare (rt.: 'rk) sacrifices for Me, just as stated (in Lev. 1:12), ‘and the priest shall arrange (rt.: 'rk) them,’ (in Lev. 4:10), ‘upon the altar of burnt offering.’ They set (rt.: 'rk) tables for Me, just as stated (in Lev. 24:8), ‘He shall arrange (rt.: 'rk) it (i.e., the shewbread) before the Lord regularly on every Sabbath day.’ Or is there anyone among you that evaluates the value of human beings, as stated (in Lev. 27:2), ‘When anyone explicitly vows to the Lord the value (rt.: 'rk) of human beings (npshwt).’” Ergo (in Ps. 89:7), “For who in the skies?”
Another interpretation (of Numb. 8:2), “When you set up [the lamps]”: This text is related (to Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” Yet You are saying to us (in Numb. 8:2), “When you set up the lamps!” (Numb. R. 15:8.) To what is the matter comparable? To a king who had a friend. The king said to him, “You should know that I am dining with you; so make ready for me.” His friend went [and] prepared a commoner's (Gk.: idiotes.) couch [and] a commoner's (Gk.: idiotes.) table. When the king arrived, attendants came with him. They set around menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was [of the type used by] commoners. The king said to him, “What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me?” His friend said to him, “My lord king, when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, as it consisted of commoner's utensils.” The king said to him, “By your life, I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours.” So it was with the Holy One, blessed be He. He is all light, as stated (in Dan. 2:22), “and the light dwells within Him.” When he says to Israel, “Prepare a menorah and lamps for Me,” what is written there (in Exod. 25:8, 31)? “And let them make Me a sanctuary and I shall dwell within them; And you shall make a menorah of pure gold.” When they had done so, immediately the Divine Presence arrived. What is written there (in Exod. 40:35)? “Now Moses could not enter the tent of meeting… [because the glory of the Lord filled the tabernacle].” Immediately He called to Moses, as stated (in Lev. 1:1), “Then [the Lord] called unto Moses.” And it is written (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him.” But what did He say unto him (in Numb. 8:2)? “When you set up the lamps.” Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me”. Great is the light of the Holy One, blessed be He! (Numb. R. 15:9.) The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what (MH read as M’H which means “a hundred.”) is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “[Let the seven lamps] give their light in front of the menorah.” (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.” (Numb. R. 15:9.) R. Jacob bar Jose said, “Joy was withheld from the wicked and given to the righteous, to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’” R. Levi said, “A pure menorah descended from the heavens. (Numb. R. 15:9.) Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘Of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction. (See Above, Lev. 3:33; Tanh., Lev. 3:8; Mekhilta deRabbi Ishmael, Piska 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28.) He went up and said, ‘Master of the world, I have forgotten [it].’ He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction, (See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4, 10.) but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses went down to talk to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel (btsl'l), were you perhaps standing in (b) the shadow (tsl) of God ('l) when the Holy One, blessed be He, showed it to me and said (in Exod. 25:31), “And you shall make”?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim. (Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41.) When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.” (These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple.)
They said that He is merciful, but He is more than merely merciful, For the Lord thy God is a merciful God (Deut. 4:31); the Lord is full of compassion and gracious (Ps. 103:8); The Lord is good to all (ibid. 145:9); To the Lord our God belong compassion and forgiveness (Dan. 9:9). They said that He is a true judge (but He is more than a judge), for the Judgment is God’s (Deut. 1:17); God standeth in the congregation of God; in the midst of the judges He judgeth (Ps. 82:1). It says also: The Rock, His work is perfect; for all His ways are justice (ibid. 32:4). They said: He is faithful, yet He is more than simply faithful: The faithful God (ibid. 7:9); A God of faithfulness (ibid. 32:4). They said He is praiseworthy, but He is more than merely praiseworthy, as it is said: For who in the skies can be compared unto the Lord? (Ps. 89:7). It also says: A God dreaded in the council of the holy ones (Ps. 98:8); O Lord God of hosts, who is a mighty one like unto thee, O Lord? (ibid., v. 9); O Lord God of hosts, who is like unto thee among the gods, O Lord? (ibid. 86:8). It says likewise: My beloved is white and ruddy, His head is as the most fine gold. His hands are as rods of gold. His legs are as pillars of marble (Song 5:15).
(Deut. 16:18:) “[You shall appoint] judges and law officers.” This text is related (to Ps. 147:19), “He declares His words to Jacob, His statutes and His ordinances to Israel.” “His words” are the words of Torah; “His statutes” are the expositions (midrsahot); “and His ordinances” are the judgments [to Israel]. The Holy One, blessed be He, gave the Torah and the judgments to no one but to Israel alone. And where is it shown? You learn that when Israel and a star-worshiping gentile have a dispute with each other, it is forbidden for Israel to say to the gentile, “Go with me to your courts,” (Arka’ot; cf. Gk.: archai (“authorities”) or [archeia (“town offices”).) because he would be transgressing a prohibition, since it is stated (in Ps. 147:20), “He has not done so for any nation (goy); and, as for His ordinances, they have not known them.” But were not the peoples of the world commanded concerning litigations, since that is one of the seven commandments of the Children of Noah? So what is the significance of (ibid.), “and, as for His ordinances, they have not known them?” These are the fine points of the law (din). As so have we taught (in Sanh. 5:2), “There was once a case that Ben Zakkay cross-examined [witnesses] about fig stems.” (The gemara (Sanh. 41a) explains that a capital offense was involved.) Now the Children of Noah are put to death on the evidence of a single witness, with a single judge, and without a warning. [Whereas that is] something which does not exist in Israel, since there are three judges in property cases, and there are twenty-three judges in capital cases. (Sanh. 4:1.) Moreover, it is written (in Deut. 19:15), “A single witness shall not be valid against a person….” So there must be an investigation and an inquiry. How do they examine the witnesses? They bring them in and solemnly forewarn them. Then they would examine them again with seven inquiries: (Sanh. 5:1.) 1. In what week? (I.e., week of years, Sabbatical year of the Jubilee cycle.) 2. In what year? 3. In what month? 4. On what [day] of the month? 5. In what hour? 6. In what place? 7. Did you forewarn him? (This last query is one of various supplemental questions listed in Sanh. 5:1.) This is as we say in Tractate Sanhedrin. And so you find among the leaders (Parnas. Cf. Gk.: pronoi (“prudent ones”, “those who take forethought”).) of Israel that they were praised only for their judging. (I.e., in various summary statements about Israel’s leaders, e.g., Judges 4:4; 10:2, 3; 12:7, 8, 9, 11, 13, 14; 15:20; 16:31; I Sam. 4:18; 7:6, 15–17; 8:1, 5–6, 20; I Kings 3:9, it is the fact that they judged Israel that is specifically mentioned. This fact may not always be obvious in modern translations, because they do not always render Shpt as “judge” but by other English verbs, such as “govern” or “rule.”) It is written concerning Samuel (in I Sam. 7:6), “And he went on a circuit year by year to Bethel, [Gilgal, and Mizpah; and he judged Israel in all those places].” And David also was praised only for his judging, as stated (in I Chron. 18:14 // II Sam. 8:15), “And David reigned over all of Israel and he administered judgment and righteousness to all his people.” And in the case of Jehoshaphat also, when he was installed in the kingship, he did not occupy himself with the business of kingship nor with honor but with the business of judging. (Note that Jehoshaphat’s name means, “The LORD has judged.”) It is so stated (in II Chron. 17:1), “Then [his son] Jehoshaphat reigned [in his stead,] and he strengthened himself over Israel.” What is the meaning of “and he strengthened himself (rt.: hzq)?” That he strengthened himself, when he appointed judges. It also says (in II Chron. 17:6), “His heart was exalted in the ways of the Lord, and in addition he removed the high places and asherim from Judah.” Was there a haughty spirit within him, in that it says, “his heart was exalted?” It is simply that he had appointed judges over them who knew how to walk in the ways of the Lord, as stated (in Gen. 18:19), “and to keep the way of the Lord, to do what is just and right.” (II Chron. 19:6:) “Then he said unto the judges,” (in Deut. 1:17), “As justice belongs to God.” Now if Moses our master, who was not commanded concerning judges,—rather Jethro told him (in Exod. 18:21), “And you shall seek out [able men] from among all the people…,” — [if he] convened a Sanhedrin; (Gk.: synedrion.) how much more [important is a Sanhedrin] in our case, when it has been commanded here in the Torah (in Deut. 16:18), “You shall appoint judges and law officers for yourselves.” Where is it shown that Moses convened a Sanhedrin? Where it is stated (in Exod. 18:25), “So Moses chose able men from all Israel [and appointed them as heads over the people].” And Jerusalem also was praised only because of the justice system, as stated (in Ezek. 16:14), “And your name shall be spread among the gentiles because of your beauty, [as you were crowned with adornment (rt.: hdr)].” And what adornment (rt.: hdr) is that? This is the justice system, since it is stated (in Exod. 23:3), “Nor shall you favor (rt.: hdr) someone poor in his lawsuit.” And Jerusalem was destroyed only over perversion of justice, since it is stated (in Ezek. 22:5), “you with a besmirched name; you who are full of commotion,” the name for justice that you had at first is besmirched. It is also written (in Is. 1:21), “she (i.e., Jerusalem) was full of justice, there righteousness dwelt; but now murderers.” Because “she was full of justice, there righteousness dwelt.” For this reason, Jeremiah said to them (in Lam. 4:12-13), “The kings of the earth did not believe, [… that foe or enemy would come through the gates of Jerusalem]. It was for the sins of her prophets and the iniquities of her priests [who shed the blood of the righteous in her midst].” At that time the Holy One, blessed be He, swore that He Himself would exact retribution from the judges, as stated (in Is. 1:24), “Therefore thus says the Lord, the Lord of hosts, the Most Mighty of Israel, [‘Ah, I will exact vengeance from my foes]….’” Now “therefore” can only be a term [related to] an oath, since it is stated (in I Sam. 3:14), “And I therefore swear to the house of Eli.” Moreover, mighty can only be a term for the av bet din (head of the court), since it is stated (in I Sam. 21:8), “the most mighty of the shepherds [that belong to Saul].” [This is] to teach you that the Holy One, blessed be He, became an av bet din in order to exact vengeance from them. And where is it shown that the text is speaking about judges? See what is written after it (in Is. 1:26), “And I will restore your judges as in the beginning.” Therefore David has said (in Ps. 147:19), “He declares His words to Jacob, [His statutes and His ordinances to Israel].”
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
And you give me the shield of your salvation. Three things were given as a gift to the world, and they are: the Torah, rain, and lights. The Torah, as it is said, "And He gave to Moses" (Exodus 31:18). Rain, as it is said, "I will give rain for your land" (Deuteronomy 11:14). Lights, as it is said, "And God set them in the firmament of the heaven" (Genesis 1:17). Rabbi Zeira said in the name of Resh Lakish: also peace, as it is said, "And I will give peace in the land" (Leviticus 26:6). And the Rabbis say: also vengeance, as it is said, "And I will execute vengeance upon Edom" (Ezekiel 25:14). Rabbi Yehoshua said: also salvation, as it is said, "And you give me the shield of your salvation." And in the merit of what? In the merit of the Torah. And your right hand supports me. This is the Torah, as it is said, "From His right hand went a fiery law for them" (Deuteronomy 33:2).
A Psalm, a song for the Sabbath day. Rabbi Yitzchak said (Exodus 16:29), "See that the Lord has given you the Sabbath." What is meant by "see"? Rabbi Yosei of Marganita said, "[It means] it was given to you." Rabbi Yitzchak said, "Every engagement of the Sabbath is doubled." The omer offering is doubled (Leviticus 23:16), [combining] the two omer offerings into one. Its sacrifice is doubled (Numbers 28:9), with two lambs offered on the Sabbath day. Its punishment is doubled (Exodus 31:14), one who violates it shall surely be put to death. Its reward is doubled (Isaiah 58:13), "And you shall call the Sabbath a delight, the holy [day] of the Lord honored." Its warnings are doubled, "Remember" and "Keep." Its Psalm is doubled, "A Psalm, a song for the Sabbath day." This is what the verse means when it says (Ecclesiastes 1:2), "Vanity of vanities," said Kohelet, "Vanity of vanities; all is vanity." Kohelet said there are seven vanities. One vanity is [the fact] that the seven days of Creation correspond to it. Solomon said, "What was created on the first day? The heavens and the earth. And what will be their end? 'The heavens will vanish like smoke, and the earth will wear out like a garment' (Isaiah 51:6)." [This is] vanity. [He said,] "And what was created on the second day? The firmament. And what will be its end? 'And the heavens will be rolled up like a scroll' (Isaiah 34:4)." [This is] vanity. [He said,] "And what was created on the third day? The gathering of the waters. And what will be their end? 'And the Lord will utterly destroy the tongue of the Egyptian sea' (Isaiah 11:15)." [This is] vanity. [He said,] "And what was created on the fourth day? The luminaries. As it is said (Genesis 1:17), 'And God set them in the firmament of the heaven.' And what will be their end? 'And the moon will be confounded' (Isaiah 24:23)." [This is] vanity. [He said,] And what was created on the fifth day? "Let the waters swarm with swarms of living creatures" (Genesis 1:20). And what is their end? "I will utterly sweep away everything from the face of the earth" (Zephaniah 1:2). Says the Preacher, "Vanity of vanities!" (Ecclesiastes 1:2). And what was created on the sixth day? Man. And what is his end? "For you are dust, and to dust you shall return" (Genesis 3:19). Says the Preacher, "Vanity of vanities!" And what was created on the seventh day, the Sabbath? He looked around to see if there was any flaw in it, but found it all holy and serene. Rabbi Isaac said that afterwards he saw that man sinned on it and was held accountable, and he also said, "This too is vanity." Thus, all seven days are considered vanity. As it says, "Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind" (Ecclesiastes 2:11). The reason why all seven days are considered vanity is that on the seventh day, which is the Sabbath, no work is done. This is expressed by the phrase "And there was evening and there was morning, the seventh day" (Genesis 2:2-3). This is similar to a king who had a precious vessel that he did not want to bequeath to anyone but his son. Similarly, Thus, the Sabbath is a day of rest and holiness, and God only wanted to bestow it upon the Israelites. Know that it was the same when the Israelites left Egypt, before they were given the Torah, God gave them the Sabbath and they observed two Sabbaths until they received the Torah, as it is said in Nehemiah 9:14, "You made known to them Your holy Sabbath." And the Lord blessed and sanctified the Sabbath, and the Israelites are obligated to sanctify it. It is known that every forty years that the Israelites were in the wilderness, during the six days of the week, God provided them with manna, but on the Sabbath, no manna would come down, not because God lacked the power to give it, but because of the Sabbath. When the people saw this, they also observed the Sabbath, as it is said in Exodus 16:30, "So the people rested on the seventh day." Then God said, "This Sabbath I have given to Israel as a sign between Me and them." During the six days of creation, God worked on the world, and on the Sabbath, He rested. Therefore, it is said in Exodus 31:17, "Between Me and the children of Israel, it is a sign forever." God created seven heavens, but He did not choose any of them as His dwelling place except the Sabbath, as it is said in Psalm 68:5, "A father of orphans and a judge of widows is God in His holy dwelling." God created seven lands, but He did not choose any of them except for the land of Israel, as it is said in Deuteronomy 11:12, As it is said (Deuteronomy 11:12) "the eyes of God are always upon it." I created seven seas, and from all of them, I chose none except the Sea of Galilee, which I gave as an inheritance to the tribe of Naphtali. As it is said (Joshua 19:32-33) "Naphtali, he possesses the Sea and the south." I created seven worlds, and from all of them, I chose none except the seventh. Six were created for coming and going, and one, the entire seventh, was created for rest and repose for the life of the world. I created seven days, and from all of them, I chose none except the seventh day, as it is said (Genesis 2:3) "God blessed the seventh day." I created seven cycles of seven years, and from all of them, I chose none except the year of release, as it is said (Deuteronomy 15:1) "At the end of every seven years, you shall grant a release." And anyone who observes the Sabbath, the Holy One, blessed be He, forgives all his sins, as it is said (Isaiah 56:2) "Happy is the man who does this, he who holds fast to the Sabbath, not profaning it. And he who abstains from evil shall find favor."
... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)
Another matter, “He gave to Moses,” that is what is written: “A person’s giving expands for him [and will bring him before great men]” (Proverbs 18:16). A gift that a person gives from his own [possessions] expands for him. There was an incident involving Avin the deceiver (This incident is not recorded in Esther Rabba but is found elsewhere in the midrash (see Tanḥuma, Re’eh 5; Vayikra Rabba 5:4; see here in Etz Yosef). Avin would create the impression that he was not donating to charity, and would then clandestinely match the sum donated by everyone else. When the Sages discovered the truth they seated him in their midst.) until they took him and seated them in their midst, to realize: “A man’s giving expands for him.” Another matter, “a person’s giving expands for him,” this is Abraham. When he pursued the kings, (This is referring to when Abraham pursued the four kings and defeated them in battle, thus gaining control of the residents and possessions of Sodom that they had looted; see Genesis chapter 14. ) the king of Sodom emerged to greet him and said to him: “Give me the people and take the possessions for yourself” (Genesis 14:21). Abraham said: “I have raised my hand to the Lord…not a thread or a sandal strap” (Genesis 14:22–23). The Holy One blessed be He said to him: ‘You say: “Not a thread,” as you live, with that same expression I will laud your descendants, as it is stated: “Your lips are like a scarlet thread” (Song of Songs 4:3). You said: “Or a sandal strap,” with that expression, I will laud your descendants, as it is stated: “How fair are your feet in sandals”’ (Song of Songs 7:2). That is, “a man’s giving expands for him.” Another matter, “a man’s giving expands for him,” this is Israel. When Moses said to them to bring a contribution for the Tabernacle, what is written? “They brought him more contributions each morning” (Exodus 36:3). Rabbi Yoḥanan said: In two mornings they brought all the materials [needed for] the Tabernacle. What did they merit? That the Holy One blessed be He would expand their boundaries, as it is stated: “When the Lord your God will expand your boundary” (Deuteronomy 12:20); of each and every one of them. That is, “a man’s giving expands for him.” Rabbi Yonatan says: Three matters were given as a gift [matana]: The rains, the lights, and the Torah. Rain, from where is it derived? As it is stated: “I will provide [venatati] your rains in their time” (Leviticus 26:4). Lights, from where is it derived? As it is written: “God set [vayiten] them in the firmament of the heavens” (Genesis 1:17). Torah, from where is it derived? As it is stated: “He gave [vayiten] to Moses […the two tablets of Testimony].” Rabbi Azarya says in the name of Rabbi Shimon: Peace, too, as it is stated: “I will provide [venatati] peace in the land” (Leviticus 26:6).
“I will give your rains at their time, and the land shall yield its produce, and the tree of the field shall yield its fruit” (Leviticus 26:4). “I will give your rains at their time.” Rabbi Yonatan said: Three things were given as a gift to the world: Torah, the luminaries, and rains. Torah, from where is it derived? As it is stated: “When He finished…He gave to Moses [the two tablets of the Testimony]” (Exodus 31:18). The luminaries, from where is it derived? As it is stated: “God set them [in the firmament of the heavens]” (Genesis 1:17). Rains, from where is it derived? As it is stated: “I will give your rains at their time.” Rabbi Azarya says in the name of Rabbi Shimon ben Lakish: Peace, as well, as it is written: “I will give peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Neḥemya said: Salvation, as well, as it is written: “You gave me the shield of Your salvation” (Psalms 18:36). Rabbi Yitzḥak ben Rabbi Maryon said: Passage through the high sea, as well, in regard to which it is written: “So said the Lord, who makes a way through the sea” (Isaiah 43:16), as were it not so, when a person descends into it, he would immediately die. Rabbi Tanḥuma said: The Land of Israel, as well, as it is written: “He gave them the lands of the nations” (Psalms 105:44). The Rabbis say: Mercy, as well, as it is written: “He gave them mercy [before all their captors]” (Psalms 106:46). Some say: The vengeance against Edom, as well, as it is written: “I will give My vengeance against Edom at the hand of My people Israel” (Ezekiel 25:14).
It is obvious that anything that is desired testifies to the nature of him who desires it and that every deed testifies to the nature of him who performs it. It is, therefore, fitting for every intelligent person to engage in the choicest of occupations so that this will be a sign of his intelligence. From this we know that there is no occupation more choice and no deed more honored than the service of God, may He be exalted. For this testifies to the degree of intelligence that a man possesses and to his perfection. All the wise men of the world believe and understand that the intellect is able to grasp only two concepts: first, the Creator and second, that which was created. There is nothing else besides these. They thus believe that the Creator is first (See Bahya Ibn Paquda, Hovat La-Levavot (Duties of the Heart), Book 1:10, (Jerusalem: Eshkol, 1969-5729), p. 75.) and that that which was fashioned is created ex nihilo, that the Creator is without a beginning and an end, and that every living thing has a beginning and an end. They thus believe that the Creator has no need of anything. For one who is in need lacks the thing of which he is in need, and by securing the thing which he needs, he becomes complete. But since the Creator is perfect, He has no need of anything at all. Since. He has no need of anything, it follows that He did not create the world to fill any need of His. Since He did not create the world for any need of His, we can deduce that He created it as a loving act to reward the good who merit such reward. Even as it is said (Isaiah 43:7), “Everyone that is called by My name, [And whom I have created for] My glory, I have formed him.” Proof of this is in the way Scripture describes the Creation of the world. In the act of the Creation concerning the lights, it says (Genesis 1:17), “And God set them in the firmament of the heaven to give light upon the earth”, and it does not say, “to give light to the heavens” or “toward the heavens,” but “upon the earth.” If this is so, we know that the luminaries were not created for any use of the Creator and not to give light to the heavens, but to give light to the earth and its inhabitants. We can also recognize logically that if that which was created was for the benefit of the Creator, then it would be just as eternal as He, for His benefit would not be separated from Him, but would be found with Him always. But since we know that the world is created and not eternal, we know that before there was a world the Creator did not have any need of it. Just as He had no need of it before it came into being, so did He have no need of it after it came into being; but all of His intent in His creation of the world was for our benefit.
You may ask how it is that Joseph is included in the list of patriarchs, and even contributed more than the other patriarchs combined? The answer is that Joseph was the moral equal of all the other patriarchs combined, seeing that all our literature describes him as יוסף הצדיק, Joseph the righteous. In that capacity he "illuminated the moon," the symbol of all that is feminine, more than any of the others. This is why he could contribute more years of life to David than all the others. The allusion to this in our scriptures is found in Genesis 1,17: ויתן אותם אלוקים ברקיע השמים להאיר על הארץ , "G–d positioned them in the sky of the firmament to give light on earth." Thus far the Zohar.
To separate: According to their movement, a separation was made between the day and the night. And there is also the dawn and the dusk, which are what separates the two ends [of the day.] And this is [what is meant by] 'between, and between.' (And see the adjacent verse, Genesis 1:17.)
And it appears that according to the vowels, this verse becomes different than the verse of "And He placed them, etc;" since here, there is a kamats under the [letter] reish of rakia (firmament) and there, there is a shva under the [letter] reish of rakia. And behold, when it states, rakia with a shva, it is saying that is relational, [and] the explanation [of it] is the firmament of the skies, and when it states, rakia with a kamats, it is not relational to [the word,] skies, [and] its explanation is, 'the firmament and it is called the skies;' and with this, it is not difficult; and understand [it].
And the firmament telleth His handywork: – A repetition, for it is equivalent to The heavens declare the glory of God; for the heavens are called "firmament," as it is said (Dan. 12:3) "as the brightness of the firmament" etc.; "and God set them in the firmament of the heavens" (Gen. 1:17); that is, according to the view of him who regards this as spoken with reference to the spheres. The learned Rabbi Abraham ben Ezra has expounded the firmament as meaning "the air."
In them hath He set a tabernacle for the sun: – For the sun He hath set a tabernacle and a place in the spheres. The enumeration refers to the sun because he is the great light and because there obtains to men from him a greater benefit than from the rest of the stars through his light and heat, to men and to the rest of living things and to the plants. And when he says in them, he means in one of them, as he was buried in (one of) the cities of Gilead" (Judges 12:7); and this (location) is the fourth of the seven spheres in which are the seven planets. He says in them, because these stars are fixed in the body of the spheres. And so it says (Gen. 1:17): "And God set them in the firmament of the heaven" and it does not say upon the firmament. And so, too, in the words of our Rabbis of blessed memory (Midrash Tanhuma, 2 Gen. v.), "The stars are fixed in the firmament like the nails which are fixed in a door."
AND G-D CALLED THE FIRMAMENT HEAVEN. On the second day He gave them this name when He clothed them with the form of the firmament for on the first day the heavens were still in the process of creation, but the name was not attached to them until they took on this form. The meaning of this name [shamayim — heavens] is as if it had the sign of a segol under the letter shin [the prefix shin thus voweled means “that” or “for”] just as in Shalamah (For why) should I be as one that veileth herself? (Song of Songs 1:7. The letter shin there stands for asher - asher lamah (for why). Similarly in Ibn Ezra, ibid. Likewise here, the word shamayim is as if it said asher mayim (that waters), as is explained further in the text.) It is thus as if He said that they [the heavens] are waters which have congealed and stretched like a tent in the midst of the upper and lower waters. By this name shamayim He has made known the secret of their creation. In the Gemara Tractate Chagigah, (12a.) the Rabbis have said, “What is the meaning of the word shamayim? It means shem mayim.” (“It is a name for water.” So clearly explained further on by Ramban.) If so, there is one mem missing here in the word shamayim on account of the adjoining of two similar letters, just as in the word yeruba’al [which stands for yareb bo ba’al — let Baal contend against him]. (Judges 6:32.) The word shamayim is thus as if it said shem mayim, meaning that “heaven” is the name given the waters when they took on a new form. This is the plain meaning of the verses in accordance with the way of Rashi’s writing, (“The word shamayim [may be regarded as made up of either of these words]: sa mayim (carries water), etc.” Rashi.) and it conforms with the opinion of Rav (Mentioned above: that the heavens were in a fluid form on the first day, and on the second day they solidified.) which we have mentioned. Thus the names “heaven” and “earth” mentioned in the first verse point to the names by which they would be called in the future, as it would be impossible to make them known in any other manner. It is, however, more correct in accordance with the meaning of the verses that we say that the heavens mentioned in the first verse are the upper heavens, which are not part of the lower spheres but are above the merkavah (the Divine Chariot), just as it is stated, And over the heads of the living creatures there was the likeness of a firmament, like the color of the transparent ice, stretched forth over their heads above. (Ezekiel 1:22.) It is on account of these higher heavens that the Holy One, blessed be He, is called He Who rideth upon the heavens. (Deuteronomy 33:26.) Scripture, however, did not relate anything concerning their creation, just as it did not mention the creation of the angels, the chayoth of the merkavah, and all Separate Intelligences which are incorporeal. Concerning the heavens, it mentioned only in a general way that they were created, meaning that they came forth from nought. On the second day He said that there should be a firmament in the midst of the waters, meaning that from the waters, the creation of which had already been mentioned, there should come forth an extended substance separating them [into two distinct waters]. These spherical bodies He also called “heavens” by the name of the first upper heavens. This is why they are called in this chapter “the firmament of the heaven” [rather than “heavens”] — And G-d set them in the firmament of the heaven (Verse 17.) — in order to explain that they are not the heavens mentioned by that name in the first verse but merely the firmaments called “heavens.” This likewise is the opinion of our Rabbis mentioned in Bereshith Rabbah, (4:1.) who state, “All Rabbis say it in the name of Rabbi Chananyah the son of Rabbi Pinchas, and Rabbi Yaakov the son of Rabbi Avin says it in the name of Rabbi Shmuel the son of Rabbi Nachman: Let there be a firmament in the midst of the waters — the middle drop of water congealed, and the lower heavens and the highest heaven of heavens were formed.” This saying of the Rabbis refers to the spherical bodies in which there are the lower heavens and the upper ones, called “the heavens of heavens,” as it is written: Praise ye Him, sun and moon; praise Him, all ye stars of light. Praise Him, ye heavens of heavens, and ye waters that are above the heavens. (Psalms 148:3-4.) The heavens mentioned here in the first verse, in which is the Throne of the Holy One, Blessed be He, as it is written, The heaven is My throne, (Isaiah 66:1.) are the ones mentioned in the beginning of that Psalm: Praise ye the Eternal from the heavens; praise Him in the heights. Praise ye Him, all His angels. (Psalms 148:1-2.) This interpretation is correct as far as the simple meaning of the verses is concerned. But there is yet a sublime and hidden secret in the name “the heaven” and in the name “the throne” for there is a heaven to the heavens, and a throne to the throne. Based on this, the Sages use the expressions, “In order that a man may first take upon himself the yoke of the kingdom of Heaven,” (Berachoth 13a.) and “the fear of Heaven.” (Ibid., 7a.) Scripture likewise says, That the heavens do rule. (Daniel 4:23.) The Sages also have a remarkable Midrash on the verse, And Thou hear in heaven. (I Kings 8:32. The Midrash referred to is in Sefer Habahir, 100, and found in Zohar 2, p. 271. See my Hebrew commentary, p. 19, note 58.) The worthy one will see all this alluded to in the first verse. Thus the verses have explained that the first created things were from nought, and the rest were derived from the first created substance. See no objection to this explanation from the saying of Rabbi Eliezer the Great, (Found in Pirke d’Rabbi Eliezer, 3. See also Moreh Nebuchim II, 26, where Rambam discusses this saying of Rabbi Eliezer and concludes that he is not able to explain it sufficiently. Ramban, however, explains it further on in the text in a way which makes it consistent with the theory of creation from absolute nought.) who states, “Whence were the heavens created? From the light of the garment of the Holy One, blessed be He.” [This would apparently indicate that the heavens were not created from nought but from another preceding substance.] This opinion is also found in Bereshith Rabbah. (12:1.) Since the Sages wanted to elevate the first substance to the utmost and make it ethereal, they did not find it feasible that the heavens, which are moving corporeal bodies possessing matter and form, were created from nought. Instead, they said “the light of the garment” was created first, and from it came forth the real substance of the heavens. And to the earth He gave another substance, (This is based on the concluding statement of Rabbi Eliezer the Great: “Whence was the earth created? From the snow under the Throne of Glory.” (See Note 123.)) not as minute as the first [substance from which the heavens were formed], and that is “the snow under the Throne of Glory,” for the Throne of Glory was first created, and from it came forth “the snow” under it, and from it [the “snow”] was formed the substance of the earth, which was third (The Throne of Glory, the snow, the earth. In the case of the heavens, however, creation was completed in the second stage: ‘the light of the garment’ and then the heavens. This accords with the theory explained above (see Note 35) that the substance of the heavens is unlike that of the earth.) in the order of creation.
and the sky tells of the work of His hands The stars and planets, which are the work of the hands of the Holy One, blessed be He, and which are there, as it is stated (in Gen. 1:17): “And God placed them in the firmament of the heavens,” whence they proclaim His glory.
ויקרא אלוקים לרקיע שמים. Seeing that activities occurring in the celestial regions reach us by means of G’d’s agents and not directly, the Torah had to tell us that G’d named the phenomenon, otherwise we would not have known this, [would have considered it as a result of an evolutionary process. Ed.] We know of this indirect activity of G’d when the Torah referred (verses 17-18) to “G’d placed them (the luminaries) in the רקיע השמים, and assigned to them the task to illuminate the earth, etc.”
The Gemara poses a question: And was light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” (Genesis 1:17), and it is also written: “And there was evening, and there was morning, a fourth day” (Genesis 1:19), indicating that light was created on the fourth day.
Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Makhon, and Aravot. The Gemara proceeds to explain the role of each firmament: Vilon, curtain, is the firmament that does not contain anything, but enters at morning and departs in the evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [Vilon], and spreads them out as a tent to dwell in” (Isaiah 40:22). Rakia, firmament, is the one in which the sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [Rakia] of the heaven” (Genesis 1:17). Sheḥakim, heights, is the one in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [Sheḥakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven” (Psalms 78:23–24).
The sun rises, and the sun sets— And glides (So Targum; cf. Bereshith Rabbah on Gen. 1.17.) back to where it rises.
The heavens declare the glory of God, the sky proclaims His handiwork.
Elohim set them in the canopy of the heaven to illuminate the earth,
And Allah set them in the layer of the heavens to shine upon the Earth.
And the Lord ordained them unto their offices, in the expanse of the heavens, to give forth light upon the earth,
| וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלְהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃ | 18 P | to dominate the day and the night, and to separate light from darkness. And God saw that this was good. |
ולמשול ביום ובלילה, “and to rule during the day and the night.” One would rule by day, the other by night. The moon even when visible by day, hardly “rules.” Or, in the words of the moon itself, quoted in the Talmud Chulin folio 60, “who needs light at noontime?”
ולהבדיל בין האור ובין החשך, “and in order to make a clear separation between periods of light and periods of darkness.” This phrase does not refer to either the sun or the moon. The Torah had already told us in verse 14 that this would be the function of the great luminaries. The phrase therefore refers to the stars, whose visibility tells us if it is day or night. They become visible when day fades, and they fade when dawn approaches.
And to separate between the light and the darkness: By this, the verse adds that besides their coming to separate between the day and the night, they also came to separate between the light and the darkness. Since, in truth, even if the luminaries were equal in their light, nonetheless, they would still be different in their appearance; and day would be divided and distinguishable from night. But rather, they also came to separate between the light and the darkness; since the light of the sun is so strong, that even on a cloudy day [when] the light of the sun is [altogether] covered with clouds, nonetheless the day is light - 'and on a cloudy day, it is all sunny.' Which is not the case with the light of the moon - if the clouds cover the light, behold it becomes dark. And all of this is with regards to the light of the luminaries, but on the first three days, within which the first light was in use, the same separation that came between the night and the day separated between the light and the darkness; that in the absence of light came the night and darkness together.
AND TO RULE. The day spoken of in the Torah begins at sunrise and lasts until sunset. Night begins when the stars are first visible. Those who say that night begins with the appearance of three stars are correct. (According to the Talmud (Sabbath 35b), night begins with the appearance of three stars.) Know that evening begins at sunset and lasts for one and a third hours, during which time a light-like appearance is seen in the clouds. Similarly morning dawns before sunrise. (Morning dawns one and a third hours before sunrise (Krinsky).) When the light of the sun shines during the day and the light of the moon at night, they separate between the light and the dark. (Thus and to divide the light from the darkness refers to both the sun and the moon.)
ולמשול ביום ובלילה. “and to rule by day and by night.” The sun rules by day, the moon at night. Remember that G’d not only enabled these luminaries to provide light, but He also equipped them with the ability to exercise dominion over the creatures in the “lower” regions, i.e. they can cause damage to creatures on earth or their influence may enable creatures on earth to continue to exist. The sun contributes to our continued existence by means of its power to promote growth by day, whereas the moon has similar influence on certain plants which grow at night. Moreover, the moon controls the ebb and tide of the oceans exercising influence over wells and fountains. From a kabbalistic point of view the words למשול ביום ובלילה also are an allusion to the powers which guide these two great luminaries in turn, i.e. the signs of the zodiac. These exercise a great deal of power over the fate of mankind unless countermanded by G’d’ s personal intervention, השגחה פרטית. You will note that the two daily communal offerings presented on the altar of the Temple by the priests on a daily basis corresponded to the powers exercised by sun and moon by day and by night respectively.(compare Numbers 28,4) The Torah writes in Deut. 4,19 אשר חלק להם ה’ אלוקיך אותם לכל העמים, “which the Lord your G’d has assigned to all the (other) nations.” This is a reference to the fate of the Gentiles who are governed by forces of the planetary system (and accounts for the preoccupation of people with astrology). Instead, the Jewish people offer two daily sacrifices in order to neutralize these forces presided over by sun and moon. The Torah continues in the same passage we quoted from Deuteronomy 4,19 to contrast the factors governing the fates of the Jews by writing (verse 20) ואתכם לקח ה’ ויוצא אתכם מכור הברזל ממצרים להיות לו עם נחלה כיום הזה. “You, however, the Lord your G’d took and removed you from the iron crucible, from Egypt, in order to for you to become a people for Him, and inheritance as of this day.” This verse sums up the difference between the forces governing the fates of the Gentiles and G’d’s personal providence in supervising the fate of the Jewish people. When the Torah (Deut. 17,3) wrote the words אשר לא ציויתי “which I did not command,” this referred to the sun and the moon whom G’d did not command to exercise this control over the people’s fates. He did however, command the צבא השמים, “the host of the heaven”, i.e. the stars “the guiding forces of sun and moon” to exercise such control. I plan to write more about this in my commentary on the respective verse in Deuteronomy 17,3. This also explains to you the reason why fasting is effective in warding off negative influences on man. It is similar to an animal sacrifice and requires that one prepares for it beforehand, similar to a sacrificial animal which has to be checked out prior to its becoming offered on the altar. The act of fasting reduces the person’s blood, fat and flesh, and the time (late afternoon) when one must officially prepare to observe a fast is the one when both sun and moon exercise their control on earth jointly. This is why Shmuel said (Taanit 12) that any fast-day which the person who observes it did not so designate before nightfall on the previous day is useless. He also said that any fast-day which did not include a sunset is not called a fast-day. Conversely, the tears shed by the supplicant as part of his fast also rank as part of an animal sacrifice as the latter was usually accompanied by a libation of water. We have a long-standing tradition that the gates of tears are never locked, i.e. that even when G’d has deliberately turned aside from our entreaties because of our sins, He did not turn away from our tears (Berachot 32). Tears are a derivative of the power of water, which itself is a derivative of the emanation חסד, ”love” which is on the right (positive) side of the diagram representing the ten emanations. [The “left” side represents negative spiritual attributes. Ed.] The “right” side of G’d’s emanations is always ready to welcome repentant sinners. This is such an important principle that everyone would do well to keep it in mind.
ולהבדיל בין האור ובין החשך ,“and to separate between the light and between the darkness.” The verse mentions three distinct functions of these luminaries. 1) To give light; 2) to exercise dominion; 3) to provide separation. G’d assigned three lofty purposes to these luminaries. It is clear, of course, that behind these apparent causes of what moves the universe is the real Ruler, i.e. the Creator. It is this idea which is expressed in Isaiah 55,10 where the prophet speaks of G’d as ונתן זרע לזורע ולחם לאוכל “and provides seed for the farmer and bread for those who eat it.” Although the prophet in that verse describes the rain, it is clear that there is a more basic force behind the rain. What the verse tells us is that the rain is an instrument of G’d at work just as the sun and the moon are manifestations of G’d their Creator at work controlling His universe This idea is elaborated on in Hoseah 2, 23-24 where the prophet writes concerning the future: אענה נאום ה’ אענה את השמים והם יענו את הארץ.והארץ תענה את הדגן ואת התירוש ואת היצהר והם יענו את יזרעל, “I will respond declares the Lord, I will respond to the sky, and it shall respond to the earth, and the earth shall respond with new grain and wine and oil, and they shall respond to Jezreel.” The thrust of the whole verse it that although these various forces of nature all contribute their best to successful life on earth and they each fulfill their appointed task, they do not possess independent powers but are agents of the Creator without whose input none of this would take place. Similarly here. The Torah describes the visible functions of the luminaries; this does not mean that G’d had abrogated His power in favor of His agents. Had He done so, these luminaries would indeed be deities as, unfortunately, many idol worshipers believe. It is precisely in order to forestall such mistaken ideas that the Torah warns us in Deut. 4,19 “lest you raise your eyes heavenwards and behold the sun, the moon and the stars, the heavenly hosts and be lured into bowing down to them or serving them.” Had G’d wanted to invest these agents with independent powers the Torah would have described this by having G’d order them” האירו, משלו, הבדילו! “provide light!, exercise dominion! Establish separations! You may recall that the sages of Israel had to write to King Talmai that the meaning of the words חלק להם אשר (compare the quote of Deut. 4,19. 4,19) does not mean that they have the powers of deities but that their function is merely to provide light (compare Megillah 9). This was a warning to the Gentiles not to be misled into paganism through the wording of the Torah. [King Talmai of Egypt third century B.C. forced 72 Jewish scholars to translate the Torah while sitting in separate cubicles each unable to consult with the other. According to tradition they miraculously rendered the Torah into Greek using exactly the same words. Ed.] The word חלק could otherwise have been understood by Talmai and other Gentiles as meaning that G’d “engaged in power-sharing” with such heavenly bodies as the sun the moon and the stars. The fact is, however, that G’d did give the Gentiles the choice to either serve Him or to serve what they perceived to be deities. This did not, however, mean that He ever agreed that these phenomena were deities or had separate, independent powers. The Jewish people were not given such a choice at all. Proof that this is so is found in Ezekiel 20,33 where the prophet had debated this issue with Jews who had felt abandoned by G’d in exile claiming their “Master” had sold them, i.e. “freed them from the obligation to serve Him.” Ezekiel threatened them saying חי אני נאום ה’ אלוקים אם לא ביד חזקה ובזרוע נטויה ובחמה שפוכה אמלוך עליכם .“As I live, says the Lord G’d, with a strong hand and an outstretched arm and with outpoured fury will I rule over you.” The reason the luminaries were created (made functional) on the fourth day is because the fourth day is precisely in the middle of the seven days of the מעשה בראשית our chapter deals with. Another reason is that the sun and moon undergo four changes daily in the periods of time allocated to their respective dominance. [Both day and night are divided into four time-periods each known as a משמרת in the language of our sages. Ed.] Similarly, the month [period of lunar orbit (roughly)] is divided into four weeks. The solar year is divided into four seasons. For these and other reasons it was appropriate that the functions of sun and moon commenced on the fourth day of creation. They had to be created following the emergence of vegetation on earth which became manifest on the third day so that we would have incontrovertible proof that G’d had preceded creation and not vice versa. If, for instance, the Torah would have reported the directive: “let there be luminaries” on the third day and the directive: “let the earth produce herbs, etc.” on the fourth day, we would have concluded that not G’d but the celestial forces had been responsible for the universe as we know it. This concept was known in ancient times as קדמת העולם, “the eternal existence of the world.” People would have had reason to believe that the existence of vegetation had been due to the respective influence of sun and moon on the ability of plants to grow. Now that the Torah had reported the directive תדשא הארץ דשא as having preceded the command יהי מאורות there is no room for misunderstanding. This proves that earth had not existed from times immemorial but had come into existence as a result of a directive of its Creator. If there had not yet been any celestial bodies such as sun, moon, the stars, who could have promoted the growth of vegetation if not G’d? Please note that in this paragraph the expression מאור, “luminary” occurs five times. This corresponds to the five kinds of light there are. 1) The light of the day. 2) the light of the sun; 3) the light of the moon; 4) the light of the stars; 5) the light of the zodiac constellations. Only the planet sun was created in order to provide light for earth (compare Bereshit Rabbah 6,1).
וירא אלוקים את האור כי טוב, “G’d saw the light that it was good.” The belief that the system of luminaries was beneficial for the creatures on earth is based on the availability of light and darkness. We read in Job 9,9 עושה עש כסיל וכימה וחדרי תימן, “the One who makes the Bear and the Orion, Pleiades and the chambers of the south wind.” The constellation Pleiades supposedly cools, whereas the constellation Orion supposedly causes warmth on earth. The constellations each fulfil opposite roles and are matched one against the other. Each of them helps the growth and ripening of a variety of plants and fruit in its own fashion. This is also what G’d had in mind in Job 38,31 when He had asked Job: “can you tie cords to Pleiades?” People on earth obtain an insight into G’d’s power by observing the operation of the forces of nature and marveling at the intelligence which created such a system. As a result of their appreciation of G’d’s intelligence and power they praise Him. This is what Isaiah 40,26 spoke of when he urged the people שאו מרום עיניכם וראו מי ברא אלה, “raise up your eyes to the heavens and behold who has created all these?” All of this is meant when our verse reports that G’d took a look at how His directive had been carried out and concluded that the results were good. Another reason G’d referred to all this as טוב, ”good,” is that He foresaw already the great miracle which would be invoked in the future when Joshua would bid the sun and the moon to stop orbiting until he had completed his pursuit of the Canaanites (Joshua 10,12). The wording there is שמש בגבעון דום וירח בעמק אילון, “stand still sun at Gibeon and moon in the valley of Ayalon.” Another reference to a similar miracle is found in Judges 5,20 where the prophetess Devorah describes the stars as having changed their orbit to help Barak fight Siserah.
ולמשול ביום ובלילה, the one, i.e. the sun by day, and the other, i.e. the moon, to govern by night.
ולהבדיל, from the time the sun rises it is light, day, and the domain of the sun, whereas from the time the stars become visible in the sky, it is nighttime, the moon’s domain. The night is called “darkness,” even though there is some light in the sky illuminating parts of the earth in a fashion.
AND TO RULE OVER THE DAY AND OVER THE NIGHT. The matter of rulership is a different matter from the function of light which He mentioned, since it includes that which He stated at first, And they shall be for signs, and seasons. Their rulership over the earth comprises the changes which they cause in it and the power of bringing about the existence and deterioration of all things in the lower world since the sun, by its rule during the day, causes the sprouting, the propagation and the growth of all the warm and dry things, while the moon by its rule increases the springs and the oceans, and all liquid and cold things. Therefore He said in a general way, And to rule over the day and over the night, because theirs is the dominion over things in the lower world. It is possible that the rulership given to them contains also a power of emanation for they are the leaders of things in the lower world, and with their power, every ruling power in nature holds sway. Thus the constellation which comes up by day rules during it, even as it is written, The sun and the moon and the stars… which the Eternal thy G-d hath allotted unto all the peoples. (Deuteronomy 4:19.) And this is what Scripture means when it says, He counteth the number of the stars; He giveth them all their names, (Psalms 147:4.) likewise, He calleth them all by name. (Isaiah 40:26.) For the calling of names signifies the differentiation in their respective powers, giving to this one the power of justice and righteousness, and to that one the power of blood and the sword, and similarly all other powers, as is known in astrology. And all is done by the power of the Most High and in accordance with His Will. Therefore it says, Great is our Lord, and mighty in power, (Psalms 147:5.) for He is greatest of all and mightiest in power over them. And similarly it says, He calleth them all by name by the greatness of His might and the strength of His power. (Isaiah 40:26.) In accord with the secret I have hinted to you, the matter of rulership is completely true.
AND TO DIVIDE THE LIGHT FROM THE DARKNESS. Rabbi Abraham ibn Ezra said: “By the coming forth of the sun at daytime and the light of the moon at night, they shall divide the light from the darkness.” (Ibn Ezra’s opinion is that the word ul’havdil (and to divide) refers to both the sun and moon, that each in coming forth separates between light and darkness. (Tur.)) In my opinion, the light mentioned here refers to the day, and the darkness is the night for such are their names, as it says, And G-d called the light Day, and the darkness He called Night. (Verse 5. Thus according to Ramban, the meaning of the verse is: “and to divide the day from the night,” meaning, that light is to serve at daytime and darkness at night. (Tur.)) Now in connection with all the works of creation, Scripture mentions the Divine command and then tells of the deed. And here too He commanded, And they shall be for lights, (Verse 15.) and then it relates, And G-d set them. (Verse 17.) He further said, And to rule over the day and over the night, (Verse 18.) meaning that one is to rule by day and the other by night, the rulership being that which He commanded when He said, And they shall be for signs, and for seasons. (Verse 14.) And now He related that the rulership of the two is not alike but instead consists of dividing the darkness from the light. The greater luminary will rule by day and light will be everywhere, even where the sun does not reach, and the smaller luminary will rule by night, and there will be darkness except that the moon will lighten its darkness. This then is the command He gave in order to divide the day from the night, (Verse 14.) as it says, And G-d divided the light from the darkness. (Verse 4.)
ולהבדיל בין האור ובין החושך, between the period when light begins and the period when darkness begins. Sunrise is the period when light begins, whereas the clear visibility of the stars in the evening is the period when the darkness begins.
ולמשול ביום ובלילה, in order to bring new creatures into life in the “lower” regions of the universe, i.e. these living creatures, as opposed to the plants, required more than the light G’d had created on the first day. Seeing they are more important and more sophisticated beings they require exposure to better light in order to flourish.
ולהבדיל בין האור ובין החושך, to establish clear demarcations amongst the inhabitants of the lower regions of the universe, between when these respective luminaries were to shine, and when they were to set, i.e. to disappear from view. Basically, the meaning is the same as in verse 14 above.
And to rule over the day and the night (velimshol bayom ouvalila): The root, mem-shin-lamed (to rule) is connected to the [letter,] bet [after it], as [is the case with] (Genesis 37:8), "will you surely rule over us (timshol banu)." And the intention is that the night and the day be under the rulership of the luminaries as I have explained; and not that they will rule over the lower beings, this one by day and this one by night as is the opinion of Ramban. And this matter still requires much study, and maybe [Ramban] is right; and so did the Psalmist say (Psalms 136:8-9), "for the government of the day... for the government of the night." And it appears that this is what the author of the cantillation marks intended in verse 16, as he wanted to attach "and the small luminary to rule the night" with "and the stars;" as the psalmist [there] said, "and the moon and the stars for the government of the night."
And to separate between the light and the darkness: That the light and the darkness should be set and separated in their times.
and to rule during the day and during the night. The sun and moon appear to human beings as rulers over day and night, as it is impossible for one to fail to notice the presence of the sun or its absence, and it is likewise impossible to miss the appearance or disappearance of the moon. And these lights also serve to divide between the light and the darkness. Although earlier verses already referred to day and night, and to morning and evening, and connected them to light and darkness, these entities were not completely defined until now. And God saw that it was good.
ולמשול ביום ובלילה, “and to have dominion by day and night respectively.” This “dominion” would manifest itself in these luminaries materially influencing changes on earth, such as in the growth of vegetation, climate changes at different times of the year, etc. The sun would govern matters involving heat and dryness, whereas the moon would govern matters involving cold and wet matters (high and low tide of the oceans, as well as the promoting of plant growth in the watery regions.)
ולהבדיל בין האור והחושך, ”as well as to separate daylight from darkness.” According to Ibn Ezra, the function of separating between daylight and darkness is one performed by both the sun and the moon. Both sun and moon at daybreak and in the evening, signal by their appearance that the darkness or daylight respectively is about to emerge or disappear. Nachmanides understands the words אור and חושך as alternates for “day” and “night.” as this is the name give to light and darkness respectively. We have been told this already in verse 7, when G’d named these phenomena accordingly, having in mind more advanced stages of the development of the universe. Our verse would simply mean that the sun governs by day whereas the moon governs by night.
R. Isaac Abarbanel encapsulates this insight in a brief but insightful comment on the verse that declares, "God beheld the universe and it was good" (Genesis 1:18). If one may be so bold as to employ anthropomorphic language in paraphrasing Abarbanel: God looked at His handiwork and exclaimed "Eureka! It works!" Everything in creation fits together like the pieces of a cosmic jigsaw puzzle. If those components did not fit together precisely in the way they do, there would not be a universe. Thus, Judaism's fixation upon celestial matters, as I called it, is actually a fixation upon God as the bore olam—as the Creator of the universe.
The question why the moon’s complaint, “Of what use is a candle in broad daylight?” was not obvious to God, is not a valid question at all. For the sovereignty granted the moon during the day and the night does not refer to its being visible during the day. Were that to be the intent, why would the verse use the phrase “to rule”? If that were the meaning, the verse should have stated, “to be seen”. However, the intent is that since the moon is also seen during the day, it has a measure of sovereignty during the day as well, according to the powers granted it, as Ramban writes: (See Ramban’s commentary to Bereishis 1:18. We have corrected a printing error. The standard version of the text cites Rambam, rather than Ramban.) It is possible that the “sovereignty” granted the moon also includes the power of emanation, that sovereignty radiates from them. The sun and the moon are the governors of the lower realms, and through their power every reigning power and constellation rules; the mazal i.e., the “spiritual source” that causes growth during the day governs the day, and the mazal that causes growth during the night governs the night, as reflected in the interpretation of the phrase, (Devarim 4:19.) “which God, your Lord, apportioned to all the nations.” This was God’s intent in instructing the moon to “rule during the day and during the night,” that the sovereignty granted the moon also be an active force during the day.
The opinion of Aristotle, that the spheres are capable of comprehension and conception, is in accordance with the words of our prophets and our theologians or Sages.
18. “And God-Elohi”m-אלהי״ם saw that it was good.” (Genesis 1:18)
“And to rule during the day and at night, and to divide between the light and the darkness, and God saw that it was good” (Genesis 1:18). “And to rule during the day and at night” – Rabbi Ilfa said: If this is referring to the lights, is it not already stated: “The greater light to rule the day”? Genesis 1:16). Why, then, does the verse state: “And to rule during the day and at night”? Rather, it is referring to the righteous, who exert control over the body that was created to illuminate during the day and the body that was created to illuminate at night. That is what is written: “The sun stood still, and the moon stopped, until the nation took vengeance against their enemies. Is it not written in the book of the upright?” (Joshua 10:13). What is the book of the upright? It is the book of Abraham, Isaac, and Jacob. (Genesis.) Why is it called the book of the upright? It is as it is written: “Let me die the death of the upright” (Numbers 23:10). (Where “upright” alludes to Abraham, Isaac and Jacob.) Rabbi Ḥalafta applied it [this lesson] to here: “And to rule during the day and at night.” (As Rabbi Ilfa just said.) Rabbi Ḥanin in the name of Rabbi Shmuel applied it to the end of the book: “However, his younger brother [Ephraim] will be greater than he [Manasseh]” (Genesis 48:19). Is it possible to say this? (Manasseh’s descendants were more numerous than those of Ephraim (Numbers 26:34–37).) Rather, this refers Joshua, who would descend from him [Ephraim], who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. (And in that sense Ephraim was greater than Manasseh.) Rabbi Ḥanan in the name of Shmuel applied it to the end of the Torah, [where it is said of Joseph]: “A firstborn bull is his majesty…[he will gore the peoples together at the ends of the earth]” (Deuteronomy 33:17). Is it possible? (Is it possible that a king would arise from Joseph that would defeat kings throughout the world? No such king is recorded.) Rather, this is Joshua, who would descend from him, and who would cause the orbs of the sun and the moon, which rule from one end of the world to the other, to stand still. (Thereby becoming known to everyone in the world. ) This is as Rabbi Shimon ben Yoḥai said: The book of Deuteronomy was like a standard for Joshua. When the Holy One blessed be He appeared to him, he found him sitting with the book of Deuteronomy in his hand. He said to him: ‘“Be strong” Joshua, “be courageous” Joshua, “this book of the Torah shall not depart…”’ (Joshua 1:6–8). He took him and showed him to the orb of the sun. He [Joshua] said to it: ‘Just as I have not been still from [reading] this [book], so, you shall stand still before me.’ Thereupon, “The sun stood still, and the moon stopped” (Joshua 10:13). Rabbi Yitzḥak said: He said to it: ‘Wayward slave, are you not the acquired possession of my ancestor [Joseph]? Did my ancestor not see you in a dream: “Behold, the sun and the moon…[were prostrating themselves to me]”?’ (Genesis 37:9). Thereupon, “the sun stood still, and the moon [stopped].”
“Who is she who appears like dawn, fair like the moon, pure like the sun, formidable like banners?” (Song of Songs 6:10) “Who is she who appears like dawn?” There was an incident in which Rabbi Ḥiyya and Rabbi Shimon ben Ḥalafta were walking in the Arbel Valley in the early morning and they saw the light of dawn breaking. Rabbi Ḥiyya the Great said to Rabbi Shimon bar Ḥalafta: So will the redemption of Israel burst forth, as it is written: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Initially it will come little by little, then it will sparkle, then it will increase, and then it will continuously spread. So too, initially, “In those days, Mordekhai was sitting at the king’s gate” (Esther 2:21), then, “Mordekhai emerged from before the king in royal garments” (Esther 8:15), and then: “For the Jews there was light and joy…” (Esther 8:16). “Like dawn,” if so, just as the dawn has no shade, could it be, perhaps, that the same is true of Israel? (Is it true that they have no protection?) The verse states: “Fair like the moon.” If so, just as the light of the moon is not clear, perhaps the same is true of Israel? The verse states: “Pure like the sun,” that is what is written: “Let those who love Him be like the powerfully rising sun” (Judges 5:31). If so, just as the sun beats down, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” that is what is written: “How precious is Your kindness, God” (Psalms 36:8). If so, just as the moon is at times deficient and at times full, is the same, perhaps, true of Israel? The verse states: “Pure like the sun.” If so, just as the sun serves by day and does not serve by night, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” just as the moon serves by day and by night, as it is written in its regard: “To rule by day and by night” (Genesis 1:18), so too Israel, they are in this world and they are in the World to Come. If so, just as the sun and the moon do not induce fear, is the same, perhaps, true of Israel? The verse states: “Formidable like banners,” like the banners On High, like Mikhael and his banner, Gavriel and his banner. From where is it derived that they induce fear? As it is stated: “They had backs, and they were tall, and they were fearsome” (Ezekiel 1:18). Rabbi Yehoshua said: It is like the fear of those below, e.g., dukes, governors, and generals. From where is it derived that they induce fear? It is as it is stated: “Fearsome, terrifying, and strong” (Daniel 7:7). Rabbi Yudan and Rabbi Huna, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Huna in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim],” is not written here, but rather kanidgalot, ( Degalim, in the masculine, would be perceived as an allusion to angels or leaders. Nidgalot, in the feminine, is an allusion to the exile [galut].) like the generation that was sliding toward exile. Which is this? This is the generation of Hezekiah, as it is stated: “A day of distress and rebuke” (Isaiah 37:3). From where is it derived that they induced fear? It is as it is stated: “He was thereafter exalted in the eyes of all the nations” (II Chronicles 32:23). Rabbi Huna [said] in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim]” is not written here, but rather kanidgalot, like the generation that would slide toward exile, but would not be exiled. Which is this? This is the generation of the messianic king. That is what is written: “I will gather all the nations to Jerusalem for the war” (Zechariah 14:2). From where is it derived that [the messianic king] will induce fear? As it is stated: “He will strike the world with the rod of his mouth” (Isaiah 11:4). Rabbi Elazar in the name of Rabbi Yosei bar Yirmeya: At that time, Israel will be moving from journey to journey. Rabbi Yehoshua of Sikhnin says: The congregation of Israel said: ‘The Holy One blessed be He brought me to a wine cellar, this is Sinai; Mikhael and his banner and Gavriel and his banner were there.’ It said: ‘If only we could travel like the supernal array.’ At that time, the Holy One blessed be He said: ‘Since My children desire to be like the banners, they shall encamp by banners,’ as it is stated: “Each at his banner with the insignias by their patrilineal houses, the children of Israel shall encamp” (Numbers 2:2).
ויקרא אלוקים לרקיע שמים. Seeing that activities occurring in the celestial regions reach us by means of G’d’s agents and not directly, the Torah had to tell us that G’d named the phenomenon, otherwise we would not have known this, [would have considered it as a result of an evolutionary process. Ed.] We know of this indirect activity of G’d when the Torah referred (verses 17-18) to “G’d placed them (the luminaries) in the רקיע השמים, and assigned to them the task to illuminate the earth, etc.”
Rabbi Zeira said: At the conclusion of a Festival that occurs in the middle of the week, one recites: Who distinguishes between sacred and profane, and between light and darkness, and between Israel and the nations, and between the seventh day and the six days of labor, even though it is not Shabbat. What is the reason for that practice? He is enumerating the series of distinctions that the Sages instituted and not specifically the distinction unique to that particular day.
When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth,
to rule in the day and the night, and to divide between the light and the darkness; and Elohim saw that it was good.
And to shine in the daytime and at nighttime, and to distinguish between the light and the darkness; and Allah knew that this was good.
and to minister by day and by night, to distinguish between the light of the day and the darkness of the night. And the Lord beheld that it was good.
| וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם רְבִיעִֽי׃ | 19 P | And there was evening and there was morning, a fourth day. |
It was evening and it was morning, a fourth day.
This is because the formation of the luminaries is drawn from the great mercies-Rachamim above, in the secret of the verse, (Psalms 118:27) “HaShem is God-E”l HaShem-א״ל יהו״ה and He shines for us.” In contrast, the lights of fire-Me’orei HaAish-מאורי האש are drawn from the quality of Elohi”m-אלהי״ם, the quality of darkness-Choshech-חשך, about which it states, (Genesis 1:2) “Darkness-Choshech-חשך was upon the surface of the deep,” and, (Isaiah 45:7) “[I am the One] Who forms light-Yotzer Ohr-יוצר אור and creates darkness-Boreih Choshech-בורא חושך.” Thus, the quality of E”l-א״ל illuminates the darkness-Choshech-חשך included in the quality of Elohi”m-אלהי״ם, which is the secret of fire-Aish-אש. This then, is the meaning of the verse, (Numbers 6:25) “May HaShem-יהו״ה shine His face toward you and be gracious with you.” (That is, the great luminaries-Me’orot-מאורות (Genesis 1:14-19) shine from above to below, whereas the light of the lower fire-Aish-אש only shines in the dark-Choshech-חשך. That is, the judgements-Din of the fires-Aish of the title God-Elohi”m-אלהי״ם only shine in the darkness-Choshech-חשך of the night-Laylah-לילה (during exile) when the radiance of the “sun of HaShem-יהו״ה” (Psalms 84:12) is concealed. However, when the Great Name HaShem-יהו״ה, blessed is He, is revealed, meaning when “HaShem-יהו״ה shines His face” from Above, and “HaShem is God-E”l HaShem-א״ל יהו״ה, and He shines for us,” then “ of what use is the flame of a candle in broad daylight?” (Chullin 60b). In that case, His great light and illumination dims the light of the eyes of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, which is the quality of the title God-Elohi”m-אלהי״ם.)
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: (When the exiles of Israel returned to the land of Israel with Ezra from Babylon.) Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. (Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.) “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. (For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.) This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; (Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world.) they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). (Israel was under attack from all sides.) This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ (That is, the world will not be able to function in its conventional manner.) That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. (Consequently, he closed all the schools.) That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). (When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.) Of what use was it to him [Ahaz]? (Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain.) [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they (The young men Isaiah was referring to.) his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) (It was the Book of Lamentations that was being read.) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) (A more literal translation would be, “in the days of the judging of the judges.”) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, (Subdue us.) we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, (And decree for him corporal punishment.) he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ (“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.) They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, (These are two classes of Torah scholars (Gittin 88a).) one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, (Even when it is not connected with “in the days of.”) it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear (Potifar’s wife.) then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. (Moses’ Tabernacle was stored away forever when the permanent Temple was built.) They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. (Joshua 7:6.) They raised an objection to him: But is it not written: “It was [vayhi] when the king (David.) resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, (To prove his contention that vehaya always alludes to a joyous event.) is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. R. Meir said: is speaking allegorically about the righteous in their dwelling, and it is speaking allegorically about the wicked in their dwelling. (Above, in Tanh. (Buber), Gen. 2:8; Lev. 8:7; Gen. R. 33:1; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1; Tanh., Lev. 8:5 (some texts); cf. Tanh., Numb. 1:1.) It is speaking allegorically about the righteous (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, {AND IN A PASTURE OF OIL} [AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL] SHALL BE THEIR FOLD. It speaks allegorically about the wicked (in Ezek. 31:15): THUS SAYS THE LORD {GOD}: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP. With what are the wicked covered, when they go down to Gehinnom? (Above, Exod. 3:2; Tanh., Exod. 3:2.) WITH THE DEEP. Hezekiah bar Hiyya said: In the case of a vat, with what does one cover it? With a lid of clay, since is of clay. For that reason one covers it with a lid of clay. Similarly in the case of the wicked, it is written of them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. For that reason they are darkened before the Holy One. (See above, Gen. 1:19.) So he brings them down to Sheol, which is darkness, and covers them with the deep, which is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP.
Variantly: "Listen, O heavens": because they had not observed mitzvoth pertaining to the heavens, viz.: Intercalation of years and determinations of New Moons, viz. (Bereshith 1:19) "And let them (the luminaries) serve for signs, and for festivals, and for days, and for years." "and hear, O earth": because they had not observed mitzvoth pertaining to the earth, viz.: leket, shikchah, peah, terumoth, ma'aseroth, shemittim, and yovloth.
Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. (Abraham was as precious to the world as the eyeball is to a person. ) They sought to blind the eye [ayin] that confronted the attribute of justice in the world. (The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat]. ) “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu (The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].” “It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him. He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz? Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children? Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling. But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him. The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple. Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors. The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed. When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’ So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1). Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them. That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days. See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him. They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed. They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin. They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4). They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple. Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).)
And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.
The Gemara poses a question: And was light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” (Genesis 1:17), and it is also written: “And there was evening, and there was morning, a fourth day” (Genesis 1:19), indicating that light was created on the fourth day.
It became evening and it became morning, the fourth day.
And then it went from nighttime to daylight. Day four.
And it was evening, and it was morning, Day the Fourth.
| וַיֹּ֣אמֶר אֱלֹהִ֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם׃ | 20 P | God said, “Let the waters bring forth swarms of living creatures, and birds that fly above the earth across the expanse of the sky.” |
Exodus 36,7. “for the stuff (materials contributed) they had was sufficient for all the work to make it, even too much.” [Clearly the meaning of the word מלאכה, used twice in this verse must have a different meaning each time. Ed.] The statement that the materials donated for construction of the Tabernacle first described as adequate, and, as an afterthought, as more than sufficient, poses a problem. Either it was adequate or it was overabundant. The Or hachayim already deals with this problem, (compare this editor’s translation of that commentary on pages 906/7). Our author approaches the anomaly from a different angle. One of the names of G’d is א-ל שדי, this name of G’d also appears to contain a contradiction within itself, seeing that the word א-ל refers to strength, power, as in Ezekiel 17,13 אילי הארץ, “the mighty ones of the land,” whereas the word שדי is a derivative of שדים (compare Genesis 49,25) a word used to describe the provision of sustenance for all living creatures. Seeing that the largesse emanating from G’d in His capacity as the Eyn Sof, will automatically keep increasing unless stopped, this term for G’d is used to describe Him as also the One Who called די, “enough,” to an ever expanding universe during the process of creation. A term comprising apparent contradictions is by itself not unique, therefore. [It might not be acceptable when applied to G’d’s creatures, but is certainly not strange when applied to the Creator, Who is the source of all phenomena in His universe. It nevertheless remains our duty to explore how the Torah could apply apparently contradictory terms to contributions made by man rather than by G’d. Ed.] The Talmud in Chagigah 12 sees in the word שדי, the attribute of G’d in His capacity of being able to call a halt to His initiatives, many of which had been assigned to His creatures such as to the oceans and the earth when they received instructions to produce living creatures in the waters and also vegetation on earth. (Compare Genesis 1,20 and 1,24 respectively) It was natural for these “agents” of G’d to use the powers entrusted to them freely, without restriction, so that G’d had to impose limits in order to prevent possible new “chaos” in the universe, one which He had set out to replace by order on the first day of creation. This is all part of the concept of צמצום, “restraint,” imposed by G’d both upon Himself and on those of His creatures not granted בחירה, free will, i.e. human beings. G’d had to impose these limits on His agents, as precisely because they were only agents, מלאכים, they had not been equipped with the ability to understand what G’d had intended in parts of the universe that were not within their parameters. When a creature is showered with too much largesse, it is not a blessing but is liable to prove destructive unless checked. (Compare Yevamot 47 where we are told that even the Israelites while living in their mortal shells on earth are not able to absorb all the goodness or punishment they deserve )
(1) Or one could also say - "I have oxen and donkeys" (Genesis 32:6) that behold it is written "and E-lohim said 'let the waters swarm with living soul [nefesh chayah], and let birds fly over the earth'" (Genesis 1:20). We can read this through hints: through the Torah, which is called 'water', a person merits [to become] 'living soul', which is the higher soul. "And let the birds fly over the earth" meaning, that a person may fly through their thoughts to the higher worlds. "And E-lohim created the great lizards" (Genesis 1:21) and see Rashi's explanation: and the words of the aggadah (Baba Batra 74b:6) - 'this is Leviathan, created both male and female' (Rashi on Genesis 1:21:1). One could say that Rashi z"l hints with his words [that it is necessary] to respond the the language of the Text "and He created" which at a first glance looks superfluous. Also, to the the change in the language, as it should say "and [God] said 'may there be great lizards etc'". However, according to the issue pointed out above, it will be explained that this is a hint to the tzadik who clings to the Blessed One, who is called 'Leviathan', an expression for accompanying [leviyah] and clinging to the Exalted Blessed Name. It is impossible that a person would come to this level without being with the Holy Blessed Name, since at the outset the Holy Blessed Name commanded that a person should work alone regarding this level, to merit a soul, and therefor it is written "and He said etc". But regarding the second level, which is to merit clinging to the Blessed One, called by the name Leviathan, which is to be in such clinging as to almost be disconnected from reality, until the Holy Blessed Name cools the person - and this is "cooled the male" [Ed - the original text Bava Batra 74b:7 is 'cooled the female'], meaning that in this clinging the Holy Blessed Name cools the person so as not to uproot them from reality, "male" is a hint to clinging. "Killed the female" is a hint to such a tzadik, whose female side is the yetzer hara, and the tzadik killed it, completely. "And salted [her] for the tzadikim in the world that is coming" (Bava Batra 74b:6) is a hint for the tzadikim that come after, that will be easy for them to serve the Blessed Name through what the tzadik caused to be, with their deeds, as above. "Salted" is an expression of sweetening, since the salt sweetens the meat, and so too the tzadik sweetens the yetzer hara [impulse to evil] until it is easy for the tzadikim that are coming in the future to serve the Holy Name, with no effort and no strain, and the two levels spoken above are given to the tzadik by the Blessed Name as a gift.
This is the constant and everlasting effect, throughout the earth, of the fiat “Let the earth bring forth herbs….” (Genesis 1:11.) —( (Brackets appear in the text.) in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat “Let the waters bring forth an abundance of creeping things,” (Genesis 1:20.) and the fiat “Let the earth bring forth living being” (Ibid. 1:24.) —from the chochmah of the malchut of the malchut of Asiyah]. For during the Seven Days of the Beginning there shone in this world a radiation from the light of the En Sof in a mode of gratuitous chesed, without any (prior) elevation of mayin nukvin (Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46).) at all (See above, Epistle 5, and note 87, ad loc.) ).
ישרצו המים, “let the waters swarm, etc.” After G-d had positioned the luminaries in the places assigned to them, G-d proceeded to create living creatures. All stationary waters, even water in small vessels, will generate life after a while. Each such form of “life” will continue to reproduce, each according to its kind. This is the reason why the Torah here did not refer to: הימים, “the oceans,” or to הנהרות, “the streams.”
רקיע השמים; there are many places in the Torah where the air (atmosphere) is simply referred to as שמים, to name just one such example: Deuteronomy 4,17, אשר תעוף בשמים, “which flies in the air.” [It would not occur to any thinking person to translate this line as “which flies in the heaven,” or even: “in the sky.” Ed.] Consider also Exodus 10,21 where Moses had been told: נטה ידך על השמים, which no one would understand as Moses being asked to “extend his hand above the heaven,“ but as an instruction to extend his hand over the air in front of him. The Torah also describes Canaanites as possessing cities fortified בשמים (Deuteronomy 9,1) which no one in his right mind would translate as “fortified right into heaven,” but would understand as the walls “rising high into the surrounding airspace.” The reason that we do not find the customary expression ויהי כן, “and so it came to be,” at the end of the report of G-d’s activities on the fifth day, is because seeing that the fish were created on that day and by far the greatest majority of them are never seen by man, it was not considered appropriate to insert that conclusion here.
Upon the earth on the face of the firmament of the skies: There are two types of birds: those that fly upon the earth, [meaning] only close to it; and those that fly high upon the face of the firmament of the skies. And for this reason, [the verb] fly is written in the piel [grammatical form]. And this is not coming to make that which is flying small, as with [the other letters] that become double [in this form] and as is written in HaPirchon under the entry, fly. But here it is impossible to say this, since, behold, it is written "upon the face of the firmament." But rather the meaning of the doubling [of the letter fay] is [to signify] two types of flying. And in Bereishit Rabbah, Chapter 1, there is [someone] who interprets from this that the angels were also created on the fifth [day], since it is written, "firmament of the skies" - and that [refers to] the 'skies of the skies,' as we have written above, Genesis 1:7. And therefore, they interpreted that it is speaking about angels as well. And behold, it is as it is written, upon the face of the skies, upon the face of the firmament of the skies; and this is [frequently] the way of Scripture.
AND GOD SAID. Yishritzu (let it swarm) is a transitive verb, as is sharatz (swarm) in And the river shall bring forth swarms of frogs (ve-sharatz) (Ex. 7:28). (In Gen. 9:7 and Ex. 1:7 swarm is intransitive. I.E. points out that here and in Exodus it is transitive. Therefore swarm may be either a transitive or an intransitive verb (Weiser).) The meaning of Let the waters bring forth swarms of living creatures and let fowl fly above the earth is that the waters shall produce living beings that will immediately fly. (Filwarg.) The verse And let fowl fly…in the open firmament of heaven proves my interpretation of the firmament. (According to I.E. the firmament is the air or atmosphere, not heaven. See I.E.’s comments on verse 6. The birds fly in the air, not among the spheres; thus raki’a cannot be the domain of the spheres (Cherez).) Saadiah Gaon (Filwarg explains that according to Saadiah the stars are in the firmament which is in motion. Thus the fowl fly along with the firmament. It should be noted that Saadiah identifies the firmament with heaven.) explains al pene (in the open) to mean with the face of. Hence, according to the Gaon, the heavens face down. (Scripture says that the birds fly on the face of the firmament. Since, according to Saadiah, the fowl fly along with the face of the firmament (heaven), then the firmament (heaven) faces down. This is absurd and shows how wrong Saadiah is.) The feh of ye’ofef (let fly) is doubled like the nun in yekhonen (till He establish) (Is. 62:7). (An ayin vav has its final letter doubled in the pi’el. The root of ye’offe f is ayin, vav, peh. The root of yekhonen is caf, vav, nun.)
"Let the waters swarm with swarms of living creatures, and let fowl fly:" And later it is stated that the birds were created from the dirt. And the rabbis of blessed memory said (Chullin 27b), by way of compromise, that they were created from the swamp. It comes out that the birds were the intermediate of the animals - that were created from the land - and the fish - that were created from the sea. They taught through this, that these three types were not created except for man, [meaning] that they should be slaves to him. A hint to this is that [the word] 'slave' [eved] is [made up of] the first letters of bird [off], animal [behama] and fish [dagim]. [This is] since all [of them] did God give to [man] as slaves, and [so] man has a hand in the sea and on the land, and upon both [sea and land] of together; so that man not find anything that is not given into his dominion.
And by way of [seeking the Torah's] hint [here], we have found that [different] groups of people relate to these three types; that the evil ones that incline towards the most earthly [matters] are compared 'to animals are they similar,' since also [the animals] come from the ground; and the righteous are compared to water, as their consistency is lighter than the consistency of the land, and are compared to fish, whose main life is from the water; and those in between are compared to the birds who fly between the sky and the earth, which is the intermediate between the spiritual and the physical, and its substance is form the water and the dirt, as was stated. And it appears that for this reason, a double blessing was stated about the fish - "be fruitful and multiply" - in the same way as what is mentioned for the human race. And with the birds, only one blessing is stated, "and the birds should multiply in the earth." But with the animals, no blessing is stated at all. And all of this is understood from itself, and [also] agrees with the words of the Rabbis, of blessed memory (Midrash Aggadah Bereshit 1), "No blessing was stated for the domesticated and wild animals because of the snake, etc.;" since the evil impulse - whose strength comes from the primordial snake - crouches there; among the group of evildoers, that are compared to domesticated and wild animals of the earth; and would it only be that they be reduced and not increase. And [it] will be explained more in Parshat Beha'alotekha that (Numbers 11:3), "the mixed multitude that was among them" - which were those in between - asked for meat and fish, which was not their type; and [instead] the meat of fowl was given to them, [and so] 'the type found its type.'
And God said, "Let the waters swarm": The Creation went from one level to another, the inanimate, that which grows [plant life], that which is alive [animal life], and the speaking (human life). And everything that [came] first was a preparation for that which [came] after it. So after He arranged the luminaires, without which it would have been impossible for life to exist [as mentioned above on verse 14], He gave the word for the creation of animals. And it is known that even when they went up the ladder of stages, a creature did not climb [from what was before it] by jumps, but rather through stages. So it is found that coral is between the inanimate and that which grows; the polyp [sea anemones or zooids] is between that which grows and that which is alive; and monkeys [primates] are between that which is alive and the speaking. And likewise with each level, it arose from the lower to the higher, as I have written; such that with the creation of that which grows, it ascended from grasses to herbs, and from [herbs] to trees. And so was it with the creation of animals, such that scientists have divided animals into six groupings: 1) worms; 2) the hovering or crawling [insects]; 3) fish; 4) marine life that lives in the water and on land [amphibians]; 5) birds; and 6) mammals. And the first two groups are not mentioned in Scripture, since they are positioned between that which grows and that which is alive. As worms are close to that which grows, so [that] their reproduction is without male and female. The majority of the hovering are also born from vermin and crawl like worms, their skins change several times until they surround themselves in an envelope, turn into a winged hoverer, procreate and die. But they do not have blood, but a white liquid instead; [so] it is understood that it is the transition between that which grows and that which is alive. Hence the creation story begins with the four last groupings, such that He commanded that "the waters swarm [yishretzu] with swarms [sheratzim] of creatures." And Ramban explained [both] the noun and the verb as being about their running and their movement. But Rabbi Yitzchak Abarbanel explained it as about their procreation. And I have already explained in my book, HaTorah VeHamitzvah (Shemini, Sections 80 and 109), that the noun, sheretz, appears about the movement and the swarming, but the verb, sharatz, is usually used regarding the excessive reproduction that is found with swarming creatures, as I wrote there based on the reason of the sages, may their memory be blessed. And here [too], it appears with the understanding of excessive reproduction, such that the waters should produce animals that live and reproduce in the water. And that includes the grouping of the fish and the grouping of the water animals [amphibians]. For even though the water animals also go up on the dry land, most of them lay their eggs in the water. As those that reproduce on the land are not associated with the water animals concerning [their categorization for] impurity and purity, as I wrote there in the book, HaTorah VeHamitzvah. And birds are [also] to swarm, since they are positioned between these two groupings and the grouping of mammals. For they are [also] warm-blooded and have lungs, whereas the earlier ones are cold-blooded and do not have lungs, but a balloon-like sac instead. And hence the sages, may their memory be blessed, said that fish and grasshoppers do not require slaughter – for grasshoppers are below fish, since they are from the buzzing ones – whereas birds require slaughter of one [tube]. As they were created from the mud, meaning the blending of water, dirt and air. And hence it stated, let the waters swarm for their watery part; and let them fly upon the earth, for their earthly part; and over the firmament of the skies, for their airy part which is the one that is dominant with them.
And God said, "let swarm, etc.": The explanation [of which] is that creatures should exist from the waters. And this thing is not constant, but [rather only] at the time of the proclamation of the creation, and those creatures that the waters swarmed stood forever - like the animal species which the earth brought forth [and] which it did not not bring forth except at the time of the proclamation [of their creation] and they stood forever - according to the commandment of God to them, that they should swarm and be fruitful and multiply. And its stating, "swarms of living souls;" these are the fish. And it used the expression, swarm, to distinguish between it and between [that] which flies, since [the fish] have no power except immediately adjacent to the earth, and [that] which flies, flies over the earth and does not need to be adjacent to it; and it is also [able to] climb up to the heavens, as it states, "upon the face of the firmament." And without this proclamation, the birds would not climb up to the heavens.
And its stating, "the firmament of the skies," the explanation [of which] is the firmament, that is called the skies. And there is no difficulty about [the] words of [the Sages], of blessed memory, who stated (Bereishit Rabbah 6:6), and these are their words, "Where are the sun and the moon? In the second firmament, as it is stated, 'And God placed them in the firmament of the skies.'...It is an explicit verse and the men of the Great Assembly have explained it (Nehemiah 9:6), 'You have made the skies and the skies of the skies and all of their hosts;' where are their hosts? In the second firmament;" [that one should ask,] according to [the] words of [the Sages], of blessed memory, what will they answer about this verse, "and let birds fly on the face of the skies of the firmament."
And it appears that according to the vowels, this verse becomes different than the verse of "And He placed them, etc;" since here, there is a kamats under the [letter] reish of rakia (firmament) and there, there is a shva under the [letter] reish of rakia. And behold, when it states, rakia with a shva, it is saying that is relational, [and] the explanation [of it] is the firmament of the skies, and when it states, rakia with a kamats, it is not relational to [the word,] skies, [and] its explanation is, 'the firmament and it is called the skies;' and with this, it is not difficult; and understand [it].
ישרצו המים “let the waters swarm, etc.” After the Torah had completed its report about the final appearance of heaven, i.e. when both the material for the earthly heavens, “sky” and the material that earth consisted of had been formed and put in their respective places, G’d directed that the waters produce creatures capable of some movement. He used the expression נפש חיה, ”living creature,” meaning a נפש, essence of life, the fish in the oceans. Also the birds which were created from a combination of water and earth are mentioned here when the Torah wrote ועוף יעופף על הארץ, “and birds which will fly above the earth.” We know that the birds contained the raw material earth as the Torah described their coming into existence with the words ויצר ה’ אלוקים מן האדמה כל חית השדה ואת כל עוף השמים, “G’d formed from the soil all the living creatures of the field as well as the birds in the sky” (Genesis 2,19). This prompted our sages in Chulin 27 to state that the birds were created out of the רקק, “mud”. The meaning of that word is “a mixture of water and earth.” Seeing that there is such a thing as נפש without חיות, life, such as the essence of the plants, the Torah had to add the word חיה when it described what we call “living creatures.” נפש is what enables “living creatures to move.” Similarly, the element נפש is what enables plants to grow, i.e. to “move” without leaving their place on earth. [Our sages called the product of earth when it made vegetation sprout forth נפש הצומחת, “an essence of life capable only of growth; my translation. Ed.] We may therefore be correct in understanding the word נפש as “some force enabling growth by the one possessed of that force.” This explains why on the third day there was no mention of the word נפש, seeing that before the sun and moon made their appearance there had not been a manifestation of any plants growing. There are a total of five different kinds of movement: 1) תנועה עולה 2) תנועה בינונית 3) תנועה תחתונה 4) תנועה משברת 5) תנועה מתפשטת The category of movement called עולה refers to the motions of birds which have a tendency to rise into the atmosphere. The second category called בינונית includes all horizontal movement be it on earth or in the waters. The third category refers to crawling, i.e. “feeling one’s way hesitantly by means of touching objects for guidance.” The fourth category is movement by bipeds, on two legs. The fifth category refers to moving on one’s belly. The reason the day on which all these creatures were introduced is called the “fifth day” is because it was the day on which G’d created five categories of motion by living creatures.
ויאמר אלוקים ישרצו המים, the expression שריצה refers to multiple births, meaning multiple eggs being deposited for hatching. Seeing that the waters and the dry land had been completely separated by now, G’d decreed that each region was to produce offspring to perpetuate the various species of its habitat. The waters were addressed first, seeing they occupy the upper part of the globe. Not only that, but they had been first in the order of creation. G’d’s directive that a rakia be inserted had also preceded His directives to what should happen on earth. When addressing the waters directing that its inhabitants should multiply, G’d employed the plural mode ישרצו instead of the singular mode seeing there are so many different species of creatures which inhabit the oceans. When addressing the earth, ordering that the earth do something parallel, G’d used the singular mode תוציא, to let the reader know how relatively few species of creatures were involved in that directive.
שרץ נפש חיה, the reason why the word שרץ is in the singular mode has already been explained in connection with the expression תדשא הארץ דשא in verse 11. Another reason why the singular mode was chosen by the Torah here, may be that the word שרץ describes any moving creature, as implied by the Targum, רחשא, as in רחושי מרחשן שפוותיה, (Sanhedrin 67) meaning “they are moving their lips.” The words השורץ על הארץ in Genesis 7,21 also are a description of a certain type of motion on earth. Nonetheless, the word does not lose its original meaning, i.e. that it describes multiple reproduction by a certain species.
נפש חיה, an expression for anything equipped with the means to move of its own accord. What the earth had produced on the third “day” did not have the ability to move from the spot from which it emerged from the earth. It isנפש צומחת, a living plant, as distinct from נפש חיה, a mobile form of life.
ועוף יעופף על הארץ, the directive to multiply by means of multiple births applied also to the birds which are flying above the earth. The birds are composed primarily of a combination of factors found either in the air or in the sea.
על פני רקיע השמים, a reference to the atmosphere as we explained already. The Torah omitted to report specifically that this directive had been carried out as למיניהם, according to their respective species, not because the birds crossbreed, but in the interest of brevity. The word למיניהם at the end of verse 21 sufficed to make this point.
LET THE WATERS SWARM WITH ‘SHERETZ’ (SWARMS) OF LIVING CREATURES. Rashi wrote: “Every living creature that does not rise much above the ground is called sheretz, [e.g., species] of winged creatures such as flies; of abominable creatures such as ants and worms; of larger creatures such as the mole and the mouse and others of the same kind, and all fishes.” But what will the Rabbi (Rashi. See Note 139.) say of the verse, And you, be ye fruitful, and multiply; ‘shirtzu’ (swarm) in the earth and multiply therein, (Genesis 9:7.) which was said to Noah and his sons? Likewise, the verse stating, which ‘hamayim’ (the waters) swarmed, (In Verse 21.) should, according to this opinion of Rashi, read: “Which swarmed bamayim (in the waters).” (Since, according to Rashi, they swarm in the waters.) Again there are many winged creatures that do not rise in height above the ground even as much as the mole and mouse, and the bat has very small legs, so why should it not be called sheretz ha’oph (a winged swarming thing)? Onkelos’ opinion is that the term shritzah (swarming) has an implication of movement. Thus he says of both sheretz and remes: richasha d’rachish (moving things that move). (This expression of Onkelos is found in Leviticus 11:44, where the Hebrew reads, hasheretz haromes, which Onkelos translated, richasha d’rachish. Thus it is obvious that Onkelos understood both words (sheretz and remes) as conveying a sense of movement.) He has explained it correctly. Shratzim are so called because of their constant movement. It is possible that it is a composite word: sheretz, shehu ratz (that which runs). Remes is so called because it creeps upon the earth and is never quiet or at rest. Know that every winged creature that has four legs is called sheretz ha’oph (a winged creeping (“Creeping,” according to Rashi, would be “swarming.”) thing) because it leans on its legs and moves like shratzim, and a winged creature which is not so is called oph kanaph (winged fowl) because its main method of movement is flying. The meaning of the verse, ‘Veshartzu’ in the earth and be fruitful, and multiply upon the earth (Genesis 8:17.) is thus: that they may walk (Translations which read “that ‘they may swarm’ in the earth” are thus according to Rashi’s interpretation. Ramban, as here explained, understands the sense of the verse to be: “‘that they may move about’ the earth.”) upon the entire earth, and be fruitful and multiply upon it. ‘Shirtzu’ in the earth and multiply therein (Genesis 9:7.) means “move about the entire earth and multiply thereon.” This is the reason for the repetition of the word ur’vu (and ye multiply) in the verse. (Quoted above: And you be ye fruitful and multiply, ‘shirtzu’ in the earth and multiply therein [9:7]. Thus the first expression and multiply establishes the commandment of procreation; the second refers to the duty of making the whole earth habitable for people.) This being so, we will explain the expression, which the waters ‘shartzu,’ (In Verse 21.) as meaning “which the waters have moved and brought forth.” Similarly, the expression, ‘Vesharatz’ the river with frogs (Exodus 7:28.) [means that the river moved and brought forth frogs]. Also, And the children of Israel were fruitful ‘vayishr’tzu,’ (Ibid., 1:7.) means that they were fruitful and they multiplied and moved about because of their multitude until the land was filled with them. Onkelos, however, interpreted the verse, ‘Shirtzu’ in the earth, (Genesis 9:7.) as having reference to propagation. He thus translated, “Propagate in the land,” since he understood the word shirtzu — a verb — as being borrowed from the noun shratzim (reptiles). [The verse, according to Onkelos, thus states:] “And you, be ye fruitful and multiply, as the prolific creatures in the earth, and multiply therein.” Similarly, And the children of Israel were fruitful ‘vayishr’tzu’ (Ibid., 1:7.) means they brought forth progeny abundantly as the prolific creatures.
AND LET FOWL FLY ABOVE THE EARTH. On this fifth day the command of creation was given to the waters, and on the sixth day it was given to the earth. If so, the expression, and let fowl fly above the earth, must be interpreted as being connected with [the beginning of the verse which has the following meaning]: “Let the waters swarm with swarms of living creatures and with fowl that will fly.” And the verse stating, And the Eternal G-d formed out of the ground every beast of the field, and every fowl of the air, (Genesis 2:19.) [which seems to indicate that the fowl were created from the ground, not from the water, must be understood] as if it said: “And the Eternal G-d formed out of the earth every beast of the field, and He also formed every fowl of the air out of the water.” There are many verses like this. So also is the opinion of Rabbi Eliezer the Great in his Chapters, (Beginning of Chapter 9.) where he says: “On the fifth day he caused all winged fowl to swarm from the waters.” However, in the Gemara (Chullin 27b.) the Sages differ on this point. Some, agreeing with the previously mentioned interpretation, say that all winged fowl were created from the waters, and some say that they were created from both — in their words, “they were created from the swamps.” If so, since the fowl sprang from the waters, and the swamps are at the bottom of the ocean, this is why the command concerning their creation took place on the fifth day. Similarly He said, Let the waters swarm with swarms of living creatures, since both the body and soul of fish come from the waters by word of G-d Who brought upon them a spirit from the elements, unlike man, in whom He separated the body from his soul, as it is said, And the Eternal G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life. (Genesis 2:7.) On the third day of creation when the plants came into being, He mentioned nothing at all concerning a soul because the power of growth which resides in plants is not a “soul;” only in moving beings is it a “soul.” And in the opinion of the Greeks, who say that just as in moving beings the power of growth is only through the soul, so also in the case of plants is the power of growth through a soul. The difference between them will be that the one [the moving being] is a nefesh chayah (a living soul), (In Verse 20: Let the waters swarm with swarms of ‘nefesh chayah’ (a living soul). Same in Verse 24, in the creation of beasts, etc.) that is, a soul in which there is life, for there is a soul which has no life and that is the soul of plants. Our Rabbis have mentioned “desire” in connection with date trees. (Bereshith Rabbah 44:1.) Perhaps this is a force in growth, but it cannot be called “a soul.”
יעופף על הארץ, even though its creation originated from the waters, it would grow to maturity on earth.
נפש חיה LIVING CREATURES — Creatures that shall have vitality.
שרץ Every living creature that does not rise much above the ground is called שרץ, e. g., of winged creatures — flies; of abominable creatures — ants, beetles and worms; of larger creatures — the mole, snail and others of the same kind, and all fishes.
Die Schöpfungen der ersten drei Tage stehen in Beziehung zu den folgenden drei Tagen. Das Licht des ersten Tages erhält am vierten Träger und dadurch erst vollends diejenige Stellung zur Erde, die seine Einwirkung auf die Entwicklung und das Leben der Erde bedingt. Der Wasser- und Luftraum des zweiten Tages erhält am fünften seine lebendige Welt, und die am dritten hervorgetretene und mit Pflanzen geschmückte Erde am sechsten ihre lebendigen Bewohner. Mit dem siebten beginnt eine neue Welt, die Welt der Menschenerziehung zu Gott, es ist wieder ein erster Tag, aber ein höherer, mit dem geistigen Lichte der Gotteserkenntnis, dem aber sein vierter, seine Träger, fehlen: אין לו בן זוג. Erst mit Israel, dem achten Gotteswerk für die Welt־ gestaltung, erhielt auch dieses geistige Licht seine Träger, ישראל יהי׳ בן זוגך wie die Weisen dieses Verhältnis ausdrücken.
Mit dem fünften Tage treten wir in den Kreis des Lebendigen. An den Rand des Ozeans führt uns das göttliche Wort, zeigt uns Wasser und Luft und spricht: "Es sprach Gott, daß die Wasser hervorbringen sollen sich bewegende lebende Wesen und der Vogel fliege über der Erde vor der Wölbung des Himmels." — שרץ, lautverwandt mit שרש und זרז die auch eine rüstige, treibende Bewegung ausdrücken, scheint durch das verstärkende, die Überwindung äußerer Hindernisse ausdrückende ץ, die selbständige Bewegung, das erste und augenfälligste Merkmal des Lebens auszudrücken. Der kleinste Punkt, an dem wir die selbständige Bewegung wahrnehmen, kündigt eben damit sich als Lebendiges an. שרץ bezeichnet daher zunächst das niedere Tier, dessen Lebendigsein sich unserer Wahrnehmung insbesondere durch seine selbständige Bewegung darstellt. Während aber שרץ die selbständige Bewegung nach ihrer äußeren Erscheinung darstellt, ist נפש (verwandt mit נפץ, völlig, aber organisch losgetrennt sein vom Erdkörper, siehe Jeschurun VIII Seite 435) die innere Ursache der Bewegung, das jedem Lebendigen innewohnende, zur völligen Selbständigkeit individualisierte Wesen, von dem eben die Bewegung ausgeht, (weshalb נפש ja auch Wille heißt, denn Wille ist ja nichts anderes, als das innere Aus־ gangsmoment einer Bewegung). Durch נפש wird das Wesen zu einem in sich geschlossenen Individuum, auf höherer Stufe zu einer Persönlichkeit. נפש ist das durchaus vom Stoff getrennte, in den Stoff nicht aufgehende, jedem Lebendigen innewohnende Unfassbare, das das Bleibende ist mitten im Wechsel des Stoffes. Wäre נפש nur ein Akzidenz des Stoffes, so müsste mit dem fortwährenden Stoffwechsel alle Identität des Individuums schwinden. Schon das Beharren der Eindrücke, die Reminiszenz, die allem Lebendigen eigen ist, beweist das Vorhandensein eines Bleibenden innerhalb des wechselnden Stoffes, das die Eindrücke empfängt und festhält und in welchem sich die eigentliche Kontinuität des Individuums vollzieht. In diesem נפש liegt das innere spezifische Unterscheidungs־ merkmal zwischen Pflanze und Tier, sowie die selbständige Bewegung das äußere ist. Durch dieses נפש hat das Tier einen einzigen Mittelpunkt, in welchem sich sein ganzes Dasein konzentriert; es ist getötet, so wie dieser Mittelpunkt vernichtend getroffen ist. Die Pflanze ist kein um eine Einheit geschlossenes Ganze; sie besteht vielmehr aus einer Vielheit ineinander geschachtelter Individuen; in jedem Teile, jedem Aste, jedem Blatte, jeder Knospe wiederholt sich die Existenz des Ganzen und kann daher fast jeder Teil, getrennt, wieder selbständig das Ganze reproduzieren. Die נפש ist חיה, ist mit der Kraft begabt, ihr Homogenes prüfend aufzunehmen und ebenso, ihr Heterogenes prüfend von sich zu weisen (חגג ,חקק ,הכך ,חיי, die Gaumenthätigkeit, siehe Jeschurun daselbst Seite 436). Dieses freitätige Aufnehmen und Abstoßen zusagender und nichtzusagender Elemente ist die eigentliche Lebenstätigkeit. שרץ נפש היה, Bewegung, Willen, prüfendes Aufnehmen und Entfernen, das sind zusammen die wesentlichsten Merkmale des Lebens. שרץ: die Lebensäußerung, נפש: das Lebensprinzipium, חיים: die Lebenstätigkeit, der Lebensprozess. — Es ist zweifelhaft, wie das ישרצו המים zu verstehen wäre, transitiv wie: ישרץ היאר צפרדעים oder instinktmäßig wie: שרץ ארצם צפרדעים. Das Wasser treibe hervor, oder: das Wasser wimmele von usw.
ועוף יעופף. Vergleichen wir ינע und יגע, müde und sich abmühen, streben, arbeiten, so dürfen wir ebenso עיף und עוף verstehen, und dürfte das Fliegen, bei der geringen Wahrnehmbarkeit der wiederholten Flügelbewegung, als die fortdauernd strebende Be־ wegung bezeichnet sein, während das Gehen stoßweise, in Absätzen geschieht. (Ob auch עב, die Wolke, von ihrer dahinfliegenden Bewegung, also in Verwandtschaft mit עוף genannt ist, oder vielmehr mit א1ב, dem Schlauch, als Wasserbehälter in Verwandtschaft steht; ob nicht vielleicht א1ב und עוב und עוף mit Wasser oder Luft gefüllt sein heißt, da der Vogel nur durch Füllung seines Körpers, seiner Lungen und Knochen mit Luft, sich in der Luft schwebend erhält — wagen wir nur fragend anzudeuten). — Bei dieser Schöpfung der Wasser- und Luftbewohner steht nicht wie bei den übrigen Schöpfungen das ויהי כן, und dürfte dies unsere Auffassung bestätigen, daß dieses כן den gegenwärtigen, von uns wahrgenommen werdenden Zustand bezeichnet, und daher zunächst bei solchen Schöpfungen steht, die den eigenen Wohnplatz des Menschen gestalten und ihm daher zunächst zur Wahrnehmung kommen.
יעופף על הארץ על פני רקיע השמים, in order to cleanse the air of the atmosphere for the benefit of the inhabitants of the earth from any excessive moisture in the air which had resulted through the creation of the rakia on the second “day.”
"Let the waters swarm:" Shorets (swarm) is always an intransitive verb - and its main connotation is about the movement and running of animals that are not high off the ground, whether they don't have legs or whether they have legs. And [the following creatures] are called sherets (according to the words of Rashi): "Every living thing that is not very high... among flying creatures, such as flies; among the insects, such as ants... and worms; and among the [four legged] creatures, such as the weasel, the mouse, the lizard, and their like; and all of the fish." And the explanation of "and let the waters swarm" is not that the waters should bring out and propagate them, but [rather] that the waters appear moving with them. And so [too is the understanding of] "And the Nile will swarm frogs" (Exodus 7:28), [and] "Their land swarmed frogs" (Psalms 105:30) - the Nile and the land appeared to be moving because of the movement of the frogs - brulicare in [Italian] (wimmeln in Yiddish). And so [too is the understanding of] "And all the living souls that will swarm" (Ezekiel 47:9) - the river [in the continuation of the verse] is called swarming because of the swarming of the living souls within it. And this [usage] is like [that] in "withering its leaves" (Isaiah 1:30) - the tree is called withering because of the withering of its leaves; and also "only the throne shall I be greater than you" (Genesis 41:40) [means] I will be greater than you in view of the throne, with the throne.
"A swarm of living souls;" The swarming of living creatures; that is to say the multiplication of living creatures. And the [use here of the word,] sherets is not like everywhere else in Scripture, which is [there] the name of the species of creeping animals, [but this could not be how it is used here,] since nowhere does it state, 'beasts with living souls' or 'fowl with living souls;' but it is [a reference to] proliferation and multiplication; and so [too in Italian], brulicame [refers to] proliferation and multiplication. And the reason [that these animals are described with reference to proliferation] is that since even one or two creeping animals - when they creep or propel themselves on the ground - appear as if they are numerous. And this is because of the swiftness of their movement and the shortness of their legs, or their absence [altogether]. And from this is the [word], shorets borrowed to indicate multiplication, as in (Exodus 1:7) "they were fruitful and multiplied (yishratsu)."
"Living souls:" And the origin of the deriviation of the word nefesh (soul) is from breath (neshima) - and the word is the opposite of neshef (blow), and so [too] we find (Job 41:13), "His soul kindles coals;" the implication of which is, his breath and the air from his mouth. And so [too] neshama (higher soul), and so [too] spirit, the origin of their derivation is the inhalation and exhalation of air, which is the mainstay of human life, and all life upon the earth. And chaya (living) is the explanation of soul; which is to say a being that inhales and exhales air and - by so doing - lives. And the customary language is to say the word, soul [by itself, when referring] to man - as in (Leviticus 4:2), "a soul, if it sins" - and a living soul [when referring] to other animals - meaning to say [that it is] a breathing being that has life but no more; since man has other virtues: speech and intelligence and the other characteristics that are not [found] in other animals.
"And let foul fly etc.:" This is a different command [than that of the creatures that swarmed]: let the fowl fly upon the earth! [It is as if it said] "let the waters be filled with swarming living souls and the firmament with fowl." And one should not ask whether the fowl were created from the waters, since in truth even the swarming living souls were not created from the waters, as yishratsu (swarm) is not a transitive verb [and only refers to the waters and not to the animals].
"On the face of the firmament of the heavens:" The air, [together] with all that is above the earth is called the firmament of the heavens or [just] the heavens. And the side [of something] that is in front of the beholder is called face. And behold, the lower part of the heavens is what is visible to us, and it is called the face of the firmament of the heavens, and it is upon that part of the heavens that the fowl fly. And behold, [it reads:] they fly upon the face of the firmament of the heavens - and there is no need to explain it like Ros., [that] "upon the face" is like "to the face." And why did He connect the fowl with the birds on one day? Some say that it is because both these and those lay eggs and straighten their way with their tails. And I would add that He wanted to connect the creation of man with the creation of the beasts and animals and not with the fowl and the fish, since the characteristics of the human body are closer to [the former] than they are to [the latter]; and also since the beasts and animals dwell with him upon the earth, which is not the case with the fowl and the fish, that dwell in the air and the water.
That it will have a living soul. Rashi is answering the question: Our verse implies that the waters brought forth the living creatures. But it is written further on (v. 21), “Elohim created... every living creature,” [implying that He created them directly]? Thus Rashi explains, “That it will have a living soul.” In other words, the waters prepared the body that will later receive the living soul given by Hashem. And this is in accordance with Rashi’s comment further on “[Elohim created]... every living creature” (ibid.), where he says, “That has in it a living soul,” [in the present tense]. Alternatively, Rashi is answering the question: [נפש חיה usually means land animals,] but those animals were created later (v. 24) from the ground. Thus Rashi explains that here it means living beings. And Rashi needed to explain this a second time (v. 21) because there it says נפש החיה with the definite article ה, implying actual animals — which cannot be true, since it is written there, “with which the waters teem.” And on day six (v. 24) Rashi needed to explain this a third time because there [after this phrase] it is written, “And beasts of the earth.” Thus, נפש חיה [that is written just before it] must mean living beings in general, and refers [also] to the creeping things. (Devek Tov)
Any living thing... Rashi reverses the order and explains נפש חיה before שרץ because the verse, too, needs be understood this way: “Let the waters teem with living creatures,” which consist of: “swarms and birds.” For so it is written later (v. 24), “Let the earth bring forth living creatures, each of its kind: animals [of pasture], creeping things...”
Beetles and worms. These are the worms found in refuse, and also on the ground in the summer after it rains.
Among [larger] creatures. I.e., among larger animals, beasts, etc.
From vegetation and the heavenly bodies, the verse addresses the creation of animals: God said: Let the water swarm with swarms [ sheretz ] of living creatures [ nefesh ĥaya ]. These creatures would not grow and develop blindly, like vegetation, but would have the ability to move and some measure of will. The word sheretz may allude to wanting, retziya , or running, ritza . Note that the first appearance of the phrase nefesh ĥaya is in connection with aquatic creatures; it appears again only later with regard to land animals. Perhaps this is because water is the first source for creation and for the continued existence of life. And let birds fly above the earth on the face of the firmament of the heavens.
ישרצו המים, “let the waters teem, etc.” Rashi explains that any living creature which is devoid of height is called שרץ, such as the small flying insects which are known as שרץ העוף to describe that though they are capable of flight they are tiny, and are therefore called שרץ העוף. The ants etc., also tiny land-based creatures, are called שרץ הארץ. Nachmanides queries Rashi’s interpretation, pointing out that the Torah used the same phrasing as a blessing in Genesis 9,7 ואתם פרו ורבו שרצו בארץ ורבו בה, and the grand children of Noach were certainly not midgets or anything like it. In light of this he explains the meaning of the word ישרצו in terms of how such creatures move. He claims that the term שרץ refers to rapid movement, whereas the term רמש refers to the manner in which the bodies of these creatures practically hug the ground they move on. They are restless by nature, hardly ever reposing and remaining still. The expression ישרצו המים then is addressed to the motion of the waters in which these minute creatures make their habitat. Every four-legged flying creature is called שרץ העוף as opposed to two legged birds with wings. The latter are called עוף (as a species without the additional word שרץ). The latter practically only move while flying, as opposed to the small creatures, that frequently walk in a fashion.
ועוף יעופף על הארץ, “and the birds flying above the earth.” Seeing that the creatures whose habitat was the water were created on the fifth day, the Torah had to spell out that not only the fish, etc., were created on that day but also the birds, although they do not inhabit the water but fly about above the earth or the water. As to the verse (Genesis 2,19) which details that G’d fashioned the beasts of the field on the 6th day as well as the verse ויצר אלוקים מן האדמה את כל חית השדה ואת כל עוף השמים, which at first glance sounds contradictory, for either G’d created the birds on the fifth day and as originating in water, or He created them on the sixth day, and they originated on the dry land, on אדמה, is explained by our sages in חולין to mean that the birds were made out of material which had accumulated in muddy puddles.
נפש חיה, “a disembodied life-force.” fish are part of the water both in body and in spirit, [their blood not being the carrier of their disembodied life-force נפש.] G’d had imbued them with a life-force from the earth (globe) itself as opposed to man whose life force emanated in the celestial regions.
“Let the waters bring forth swarms” [1:20]. The Holy One said on the fifth day that living things should swarm and become created from the water, flying things and all the fish, also the great fish, Leviathan and his wife. The Holy One saw that if Leviathan would have relations with his wife and have children, they might destroy the world with their strength. That is why the Holy One killed the female and pickled her in brine for the righteous to eat in the days of the Messiah. The Holy One killed the female and not the male, because if the female remained alive, she would have relations with other fish and would have large children who would have overturned the world. (B. Baba Bathra, 74b.) However, if the male would have relations with other fish, their offspring would not be large fish. The Holy One blessed the fish more than other creatures in that though people catch fish, yet they are free and have no master. This is because the Holy One wrote them a blessing that they should multiply even if many of them are caught. (Rashi, Genesis, 1:22.) The wild animals also don’t have any masters, are free and many of them are caught, yet the Holy One did not write a blessing for the wild animals because the snake was also a wild animal and the Holy One wanted to curse it. That is why the Holy One did not write a blessing for any wild animal so that the snake should not be included in the same blessing. (Midrash Tadshe 1, in A. Jellinek, Bet ha-Midrash, 3: 164.) Several fish in this verse [1:21] are called “great sea monsters.” They are fish that are many hundreds of miles long, as the Talmud also discusses in [tractate] Baba Bathra, chapter five. Rabbah Bar Bar Hana said: “the sea cast up a fish so large that sixty cities ate from it and sixty cities pickled it in brine to eat from it. From one eye, three hundred measures of oil and fat were extracted. After a year I returned and people were sawing large pillars from the bones for buildings in the same city.” (B. Baba Bathra, 73b.) Furthermore, the same Rabbah Bar Bar Hana said: “I was once in the ocean and saw a big fish whose back came out of the water and there was sand on its back. We left the boat and went on the back of this fish thinking it was a mountain and made a fire in order to cook. The fire was large, and when the fish felt the fire it turned over. If the boat were not near the fish we would have all drowned.” (B. Baba Bathra, 73b.) Bahya writes, because God blessed the fish, that is why they survived the Flood when all other things, except for the fish, were lost. (Bahya, Genesis, 1:22.)
What would they read [from the Torah]? The narrative of creation. (In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained.") On the first day, they would read: "In the beginning," "Let there be a firmament;" (On each day, they would read the passage associated with that and the following day of creation.) On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
G-d personally shaped the physical part, did not leave it to nature. That is why the Torah says "He fashioned," not as in other cases "Let the earth produce!" (Genesis 1,20 or 1,24). The word vayipach, He blew, refers to the original form, not to a self-supporting entity. Compare Genesis 7,22, "All who had the spirit of life in their nostrils, perished." Man then-- by his own efforts, not by having something blown into him by G-d-- completes the process of becoming a proper human being, converting potential achievements into actual accomplishments. The process is somewhat similar to the artist who makes a wax candle. He shapes the inert wax, inserts a wick (vegetable matter). Then along comes a man to light it and to illuminate the area around him, thus giving the candle its purpose.
The second plague, Frogs, corresponds to the statement "Let the waters swarm a swarming of living creatures." This nullified the statement "swarming of living creatures" for there was addition here and addition and subtraction are equal for it is called striking it when there is a departure from the order (created by) of the statement and here was a change from the natural order.
So behold, the first three plagues, blood, frogs, and lice, are in the lower realms. As this is [the case] when the Nile turns into blood (Exodus 7:20); when the Nile swarms with frogs (Exodus 7:28), and the land with lice (Exodus 8:3). Whereas the plague of the mix of animals, the pestilence, and the boils were not at all in the lower realms, but rather with those that dwell on the earth’s surface. For example, the mix of animals dwells on the earth’s surface, as opposed to the frogs and lice which are in the water and the ground. But the mix of animals, which are dangerous wild animals, and the pestilence upon the domesticated animals (Exodus 9:3), and the boils upon man and domesticated animals (Exodus 9:9-10), were all upon animals which are on the earth’s surface. But this is not the case with the first ones, their habitat is not on the [its] surface. As the frogs only live in the water, and the lice only live in the ground, and not on the world’s surface. For swarming creatures that swarm upon the earth (alluding to Genesis 7:21) are not considered living on the earth’s surface; only animals and man, which are not from those which swarm on the earth. But even if the lice were considered as if they were on the Earth’s surface – which is not at all the case – it is inappropriate to call the plague of lice something on the earth’s surface. For behold, the plague was upon the ground, as it is written: Hold out your rod and strike the dust of the earth, etc. (Exodus 8:12)! And the next three are in the sky. For the hail is in the sky, as it is written in the verse (Exodus 9:23); the locusts are from those that surely fly (alluding to Genesis 1:20) in the firmament of the sky; and the darkness was so that the Egyptians could not use the luminaries of the sky. So you see that the next three plagues were in the sky. And afterwards was the plague of the firstborn, which was above everything. For behold, it was upon man’s supernal soul, and the soul has a greater value than the sky. Hence there is an order unique to the plagues of blood, frogs, and lices; an order unique to the plagues of the mix of animals, pestilence, and boils; and an order unique to the plagues of hail, locusts, darkness, and the firstborn.
19. “And God-Elohi”m-אלהי״ם said ‘Let the waters teem.’” (Genesis 1:20)
And the statement of Rabbi Chaim Vital contradicts what Rabbi Moshe ben Maimon (Maimonides) wrote in the Guide for the Perplexed, at the end of Chapter 15. Maimonides states that if one were to say metaphorically that the Creator created many worlds before this world in accordance with the numerical measure of the width of the upper sphere, chardeleth (mustard seed), and each world existed for countless years equivalent to the width of the upper sphere (chardeleth), it would imply that when He actualized their existence, they had no purpose like these worlds. It would then mean that God created the world "yesterday." For when the initial existence followed non-existence (the negation of the previous state), there is no difference whether you say it was created hundreds of thousands of years ago or a very recent time. And from this, you will understand the deficiency in wisdom of Rabbi Chaim Vital, who attempted to be wise without wisdom. In the book "On to God" in the Holy of Holies, Chapter 21, Verse 4, according to his audacity to respond, he said: "If you are not satisfied with the answer of choice, I will give you another answer: Listen! The Holy King, blessed be He, created the worlds." With this, you cannot question why He created them now and not earlier, because once He became a Creator, He created them all. According to his words, it turns out that the Creator, blessed be He, is not much greater than the first man, as He took only five days. And according to his words, how can he explain what the sages, may their memory be blessed, interpreted regarding the verse "And I was with him as a faithful witness"? For according to his view, the Torah existed before the creation of the world by several generations, as he asserts that the Torah preceded the Creator's existence, may He be exalted, and may He protect us from such foreign thoughts. And the late Rabbi Yitzhak Tzahari, in the name of Rabbi Saadia Gaon, explains in the seventh matter of the Parashah of Bereshit to inform us that although the heavens appear great in their measure, as explained in the demonstration to the possessors of the wisdom of astronomy in heaven and on earth, do not think that they required a long time to be created. Rather, I call them to stand together, and I mean by "Bereshit" in a short time within the times, without effort, toil, or exertion. Similarly, it says, "He does not faint or grow weary; His understanding is unsearchable," and so on. In Bereishit Rabbah, it is mentioned in Chapter 1 and 3, and in Midrash Bereshit Rabba Amz, and in Isaiah 42 and Psalms 136, the Sages asked when the angels were created. Rabbi Yochanan said that they were created on the second day, as it is written, "When He established the heavens, I was there" (Proverbs 8:27), and it is written afterwards, "He makes His angels spirits." Rabbi Chanina said they were created on the fifth day, as it is written, "Let birds fly above the earth" (Genesis 1:20), and it is written, "And with twain he did fly." Rabbi Luliani, in the name of Rabbi Yitzhak, said that both Rabbi Yochanan and Rabbi Chanina agree that nothing was created on the first day. They said this to prevent the possibility of saying that Michael stretched out the southern part of the firmament and Gabriel the northern part, and the Holy One, blessed be He, measured in the middle. Rather, "I, the Lord, am the Maker of all things, stretching out the heavens by Myself, and spreading out the earth all alone." (Isaiah 44:24) Who was with Me, it is written, who was My partner in the creation of the world. Likewise, Rabbi Shlomo Yitzchaki (Rashi) said in Tractate Rosh Hashanah, Chapter 1, that the angels were not created until the second day, as stated by Rabbi Yochanan. And so writes the Semag (Sefer Mitzvot Gadol) in the introduction to his work, that when the Holy One, blessed be He, created the world, He created it on the first day, and the angels were created on the second day, as it is written, "When He established the heavens, I was there," and it is written afterwards, "He makes His angels spirits." Thus, it supports the opinion of Rabbi Yochanan. In the Midrash Tehillim (Psalms), it is said, "And it was evening, and it was morning, one day." It was the first day of the eternal world, which had nothing in it except for Him. Therefore, it is said, "You are He, the Lord God alone." However, it is different with You. For You are great and perform wonders in the governance of the world. When an earthly king is honored in a country, the nobles of that country are also honored with him because they bear his burden. But the Holy One, blessed be He, is not like that. He alone created the world, He alone is honored in the world. He alone takes pride in His world. Rabbi Tanchuma said, "For You are great and perform wonders. Why? Because You alone are God. You alone, by Yourself, created the world."
... For the bird of the skies will lead/bring the voice, and the masters of wings will tell a word” [Ec 10:20]. Here this [word] is YHVH, the central pillar ...
The fifth precept is found in the verse, "Let the waters swarm abundantly with moving creatures that have life" (Genesis 1:20). This verse contains three precepts. The first is to study the Torah; the second is to beget children: and the third is to circumcise a male child on the eighth day of life and remove the foreskin. It is necessary to study the Torah with great effort at all times, in order to better one's spirit and soul.
The sixth precept is to procreate. Because he who procreates and begets children causes that river to flow continuously. Its waters shall never fail and the sea shall be filled from all directions. New souls are renewed and shall come forth from that tree, and many hosts of heaven will multiply together with those souls. This is why it is written, "Let the waters swarm abundantly with moving creatures that have life."This refers to the sign of the holy covenant, the river that flows and comes forth, as its waters swell and move with swarms and innumerable souls for that living creature!
It is written: "And God said: 'Let the waters swarm swarms of living (חיה) soul'" [Genesis 1:20], as if to say: יה (other reading: חי) light was stretched out from this to that. All occur/move at the same time: good waters [and] evil waters. Because he said: "let [them, plural] swarm" this is included in that, upper living being (חיה) [and] lower living being, good living being [and] evil living being.
Another interpretation: "Let the waters..." [Genesis 1:20], the Targum [Onkelos has here]: "Let them move...", as if to say: when the words of prayer are moving with his lips, with blessing and with clean knowledge, and in the waters the soul of life moves, and when a human being wants to arrange his prayer for his master, and his lips move in this way from below to above, to raise the glory of his Master, to the place of the pool of profoundness of the source, flowing and coming out, afterwards he causes to flow, extending from above to below from that pool of the stream, to each and every degree until the lowest one, to extend the donation to everything from above downwards. Afterwards he must tie a knot in everything, the knot of intention of faith, and all his prayers, both the prayer of the community and the prayer of the individual, will be fulfilled.
(20) Elohim said, Let the waters teem with swarms of living creatures, and let birds fly above the earth, in the open canopy of the heaven. (21) And thus Elohim created the great whales, and every living creature that creeps, with which the waters teem, of its kind, and every winged bird of its kind; and Elohim saw that it was good. (22) Elohim blessed them saying, Be fruitful and multiply, fill the waters of the seas, and let the birds multiply on the earth. (23) Elohim blessed them saying, Be fruitful and multiply, fill the waters of the seas, and let the birds multiply on the earth.
[3] Another interpretation: And she vowed a vow, and said, "If you will see me, then you will see that I am barren, and Zion is barren, as it is said, "Sing, O barren one" (Isaiah 54:1). If you see me, then you will also see Zion, and remember me, for me, and do not forget your truth, for Zion. There are seven barren ones corresponding to the seven days of creation. The first is Sarah, as it is written, "And Sarai was barren" (Genesis 11:30), corresponding to the first day. And what was created on the first day? Heaven and Earth, which belong to this purchase by the Holy One, blessed be He, as it is said, "Blessed is Avram to G-d on High, Possessor of heaven and earth" [Rashi: having acquired them by creating them] (Genesis 14:19). The second is Rebecca, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), corresponding to the second day. And what was created on the second day? The firmament, as it is said, "Let there be a firmament in the midst of the waters, and let it separate between water and water" (Genesis 1:6). Rebecca also gave birth to two sons, Jacob and Esau, as it is said, "And I will separate you from the peoples" (Leviticus 20:26). The third is Leah, as it is said, "And the Lord saw that Leah was hated, and He opened her womb" (Genesis 29:31), corresponding to the third day. And what was created on the third day? Vegetation, as it is said, "Let the earth sprout vegetation" (Genesis 1:11). And Reuben, the son of Leah, built, as it is said, "And Reuben went in the days of the wheat harvest" (Genesis 30:14). The fourth is Rachel, corresponding to the fourth day. And what was created on the fourth day? The sun, moon, stars, and constellations, as it is said, "And God said, 'Let there be lights'" (Genesis 1:14). And Joseph, the son of Rachel, stood as her offspring, and they bowed down to him, as it is said, "And behold, the sun, the moon, and eleven stars were bowing down to me" (Genesis 37:9). The fifth corresponds to Thursday, and what was created on Thursday? Birds that fly in the air (Genesis 1:20). And so was Samuel, the son of Hannah, like a bird flying from place to place and from country to country, and eventually returning to his nest. And so was Samuel involved in the affairs of Israel, going to all places, as it is said, "And he used to go yearly on circuit to Bethel and Gilgal and Mizpah, and he judged Israel in all these places" And his return was to Ramah, for there was his home. (1 Samuel 7:16-17) The sixth corresponds to the Hazzelelponith, the mother of Samson, as it is written: "And their sister (Hazzelelponith) [Hazzelelponi]"(1 Chronicles 4:3) . What was created on the sixth day? Man, and what happened to man? He died by the hand of his wife, as it is written: "And to Adam He said... for from the tree... you shall surely die" (Genesis 3:17), and Samson, too, died at the hands of his wife, as it is written: "And he loved a woman in the valley of Sorek, and her name was Delilah" (Judges 16:4). The Philistines seized him and gouged out his eyes (Judges 16:21). The seventh corresponds to Zion, as it is written: "And on the seventh day He rested" (Exodus 20:11). And Zion is my resting place forever (Psalm 132:14). Therefore, Isaiah said: "Sing, O barren one, you who did not bear" (Isaiah 54:1).
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
“This is the statute of the Torah…” – Rabbi Yitzḥak began: “All this I attempted with wisdom; I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). It is written: “God granted wisdom to Solomon…[like the sand that is on the seashore]” (I Kings 5:9). What is “like the sand”? The Rabbis say: He granted him wisdom corresponding to that of all of Israel, as it is stated: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). Rabbi Levi said: Just as the sand is a barrier for the sea, (Thus, the sea is "contained" by the sand barrier.) so too, wisdom was contained within Solomon. The parable they say: You lack knowledge, what have you acquired; you acquired knowledge, what are you lacking? “A man with no constraint to his spirit is a breached city without a wall” (Proverbs 25:28). “Solomon’s wisdom exceeded the wisdom of all the people of the east” (I Kings 5:10) – what was the wisdom of the “people of the east”? They were knowledgeable and clever in divination by bird calls. Rabbi Shimon ben Gamliel said: Regarding three matters I praise the people of the east: They do not kiss on the mouth, but rather on the hand; they do not bite with their mouth, but they cut with a knife; and they seek counsel only in a spacious area, as one consults only in the field. “And all the wisdom of Egypt” (I Kings 5:10) – what was the “wisdom of Egypt”? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho. He said to him: Send me craftsmen, at their standard wages, as I seek to build the Temple. What did he do? He assembled all his astrologers. They looked and saw people who were destined to die that year, and sent them to him. When they came to Solomon, he saw by means of the Divine Spirit that they would die in that year. He gave them their shrouds and sent them to him. He sent to him: Did you not have shrouds with which to bury your dead? Here they are for you, they and their shrouds. “He became the wisest of all people [haadam]” (I Kings 5:11) – Adam the first man, what was his wisdom? You find that when the Holy One blessed be He sought to create Man, He consulted with the ministering angels. He said to them: “Let us make man in our image” (Genesis 1:26). They said before Him: “What is man that You remember him” (Psalms 8:5)? He said to them: ‘Man, whom I seek to create, his wisdom is greater than yours.’ What did He do? He assembled all the animals, beasts, and birds and passed them before them. He said to them: (To the angels.) ‘What are the names of these?’ They did not know. When He created Adam, he passed them before him. He said to him: ‘What are the names of these?’ He said: ‘This one it is fitting to call bull, this one lion, this one horse, this one donkey, this one camel, and this one eagle,’ as it is stated: “Adam called names” (Genesis 2:20). He said to him: ‘And you, what is your name?’ He said to him: ‘Adam.’ ‘Why?’ ‘It is because I was created from the earth [adama].’ The Holy One blessed be He said to him: ‘I, what is My name?’ He said to Him: ‘Lord.’ ‘Why?’ ‘It is because You are Lord over all the creations.’ That is what is written: “I am the Lord, it is My name” (Isaiah 42:8) – it is My name that Adam the first man called Me. It is My name that I stipulated between Me and Myself; it is My name that I stipulated between Me and My creations. “More than Eitan the Ezraḥite” (I Kings 5:11) – this is Abraham, as it is stated: “A contemplation by Eitan the Ezraḥite” (Psalms 89:1). (See Bava Batra 15a.) “Heiman” (I Kings 5:11) – this is Moses, as it is stated: “Not so My servant Moses; [in all My house he is faithful [ne’eman]]” (Numbers 12:7). “And Kalkol” (I Kings 5:11) – this is Joseph, as it is stated: “Joseph sustained [vaykhalkel]…” (Genesis 47:12). The Egyptians said: Did not this slave reign over us only due to his wisdom? What did they do? They brought seventy tablets and wrote on them seventy languages. They would cast them before him, and he would read each and every one in its language. Moreover, he could speak in the sacred tongue, which they did not have the ability to understand, as it is stated: “He established it as a precept for Joseph [bihosef] [when he went out over Egypt]; I learned a language I had not known” (Psalms 81:6). (The Holy One blessed be He added a heh to Joseph’s name, granting him the ability to understand languages that he had previously been unable to understand.) “Darda” (I Kings 5:11) – this is the generation [dor] of the wilderness, which had knowledge [de’a]. “Sons of Maḥol” (I Kings 5:11) – as the Holy One blessed be He pardoned [maḥal] them for the act of the calf. “He spoke three thousand parables; [and his songs [shiro] were one thousand and five]” (I Kings 5:12) – Rabbi Shmuel bar Naḥmani said: We reviewed all of the verses and found that Solomon prophesied only close to eight hundred verses. Rather, it teaches that in each and every verse that he said there were two or three interpretations, just as it says: “[A wise admonisher in a heedful ear is] a nose ring of gold and an adornment of fine gold” (Proverbs 25:12). (These are two parables for one scenario.) The Rabbis say: Three thousand parables for each and every verse, and one thousand and five songs for each parable. It is not written here, “his songs [shirav],” but rather, “its song [shiro]” – the song of the parable. “He spoke to the trees” (I Kings 5:13) – is it possible for a person to speak to trees? Rather, Solomon said: Why is a leper purified with the highest of the high and the lowest of the low, the cedar and the hyssop? (Leviticus 14:1–7.) It is because he exalted himself like the cedar that he was afflicted with leprosy. Once he humbled himself like the hyssop, he was healed by the hyssop. “He spoke to the animals and to the birds” (I Kings 5:13) – is it possible for a person to speak to animals and birds? Rather, he said: Why is an animal permitted with two signs and the bird with one sign? (When an animal is slaughtered both the trachea and esophagus must be cut, but when a bird is slaughtered it is sufficient to cut one of them.) It is because the animal was created from dry land. But the bird, one verse says from the earth, as it is written: “The Lord God formed from the ground every beast of the field and every bird of the heavens” (Genesis 2:19). And one verse says: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20). Bar Kappara says: They were created from the mud in the sea. Rabbi Avin said in the name of Rabbi Shmuel: Nevertheless, the legs of the rooster are like the scales of the fish. “And to crawling creatures” (I Kings 5:13) – is it possible for a person to speak to crawling creatures? Rather, Solomon said: Why is it that the eight creeping animals that are written in the Torah, one who traps them or wounds them incurs liability, (On Shabbat.) but the other creeping animals, he is exempt? It is because they have hides. “And to the fish” (I Kings 5:13) – is it possible to say this? Rather, why do animals, beasts, and birds require ritual slaughter, but fish do not require ritual slaughter? It is, rather, from this verse: “Will flocks and cattle be slaughtered for them…[if all the fish of the sea will be gathered for them]” (Numbers 11:22). Yaakov of Kefar Niboraya issued a ruling in Tyre regarding fish, that they require ritual slaughter. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you issue this ruling?’ He said to him ‘from here: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20) – just as the bird requires ritual slaughter, so too, fish require ritual slaughter.’ He said to them: ‘Recline him and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where?’ He said to him: ‘From here: “Will flocks and cattle be slaughtered for them…if all the fish of the sea will be gathered for them” (Numbers 11:22) – these require ritual slaughter and these require gathering.’ He [Yaakov of Kefar Niboraya] said: ‘Strike your striking, as it is favorable for absorbing.’ (Absorbing lessons for the future.) Yaakov of Kefar Niboraya issued a ruling in Tyre regarding an Israelite man who consorted with a gentile woman and begot a son, that the son is circumcised on Shabbat. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you arrive at this?’ He said to him: ‘As it is written: “They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18).’ (Since lineage is determined by the father, he claimed that if the father is Jewish, the son is Jewish.) He said to them: ‘Bend him over and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where do you prove it to me?’ He said to him; ‘If a member of the nations were to come to you and say: I wish to become a Jew provided that I can be circumcised on Shabbat day or on Yom Kippur, does one desecrate the Shabbat for him or not? Is it not so, that one desecrates the Shabbat only for the son of the daughter of an Israelite alone?’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is written: “Now, let us establish a covenant with our God to send away all the wives, and those born from them, according to the counsel of the Lord” (Ezra 10:3).’ He said to him: ‘Are you flogging me on the basis of Tradition?’ (The Prophets and the Writings. ) He said to him: ‘It is written: “Let it be done in accordance with the Torah”’ (Ezra 10:3). He said to him: ‘From what Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is written: “You shall not marry them” (Deuteronomy 7:3). Why? “Because he will divert your son from following Me” (Deuteronomy 7:4). Your son who comes from an Israelite woman is called your son, but your son who comes from a Kushite woman is not called your son, but rather, her son.’ (See Yevamot 17a.) He said: ‘Strike your striking, as it is favorable for absorbing.’ Solomon said: Regarding all these I was able to comprehend, but the portion of the red heifer I investigated, I asked, and I searched; “I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23).
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael. (The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.)
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
“In the beginning, God created the heavens and the earth” (Genesis 1:1). “In the beginning, God created” – Rabbi Tanḥuma began: “For You are great and perform wonders” (Psalms 86:10). Rabbi Tanḥum said: A wineskin, if it has a hole as small as the point of a needle, all its air will escape from it. (When one inflates it to determine whether there are any holes.) Yet a human is made with numerous cavities and orifices, but his air does not escape from him. Who can do so? It is “You, alone, are God” (Psalms 86:10). When were the angels created? Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers (The heavens.) with water…” (This is what God did on the second day (Genesis 1:6–7).) (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day. That is what is written: “Let birds fly [yeofef] over the earth…” (Genesis 1:20), and it is written [of the angels]: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrin said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be He straightened it out in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone…by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two], (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in the creation of the world? Another matter, “for You are great and perform wonders” (Psalms 86:10) – the way of the world is that a flesh-and-blood king, when he is receives praise in the province, (For its magnificent buildings or for its proficient administration.) the prominent leaders of the province receive praise along with him, as they bear the burden [of governing] with him. But the Holy One blessed be He is not so; rather, He alone created the world, He alone is lauded in the world, He alone is glorified in the world. Rabbi Tanḥuma said: “For You are great and perform wonders” – why? It is because “You, alone, are God” – You alone created the world.
Rabbi Yehoshua ben Levi said in the name of Rabbi Levi: A builder requires six items: Water, dirt, wood, stones, reeds, and iron. If you say that he is wealthy and does not need reeds [to build with], he still needs to use them as a measuring rod, as it is stated: “A linen thread and a measuring rod” (Ezekiel 40:3). So, too, the Torah employed these six expressions of precedence: “Of old [kedem]…from earliest time [me’az], from ancient times [meolam]…from the beginning [merosh], from before [mikadmei]…” (Proverbs 8:22–23) – which counts as two, (Since mikadmei is a plural form.) in the section of “the Lord made me” (Proverbs 8:22).
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day” (Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.?) – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light. (The creations on the first day were more significant than the others, and in that sense it is unique.) Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him. (It was the only day on which God was truly “one,” as on the second days there were already angels.) This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water; (This is what God did on the second day (Genesis 1:6–7).) He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two (The seraphim had six wings, using two of them for flight (Isaiah 6:2).) it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]: (Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti.) “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
“God said: Let the water swarm with swarms of living creatures, and let birds fly above the earth on the face of the firmament of the heavens” (Genesis 1:20). “God said: Let the water swarm” – it is written: “There is none like You among the gods, Lord, and nothing akin to Your deeds” (Psalms 86:8). It is the usual way of the world that a mortal human fashions a form on dry land. (Using solids for raw material.) But the Holy One blessed be He fashions a form in the water, as it is stated: “God said: Let the water swarm with swarms of living creatures.”
Yaakov of Kefar Nevorai once issued a ruling in Tyre that fish require ritual slaughter. Rabbi Ḥagai heard this and sent a message to him: ‘Come here to be flogged.’ He said to him: ‘Is a man who says a Torah concept to be flogged?’ He said to him: ‘From where in the Torah is this derived?’ He said to him: ‘From what is written: “God said: Let the water swarm with swarms of living creatures, and let birds fly above the earth” – just as a bird requires ritual slaughter, so, too, fish require ritual slaughter.’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where can you prove it to me?’ He said to him: ‘Bend over, (Assume the position for flogging.) and I will prove it to you. It is as it is written: “Will flocks and cattle be slaughtered for them and it suffice for them? If all the fish of the sea will be gathered for them, will it suffice for them?” (Numbers 11:22). “Will be slaughtered” is not written here [regarding fish], but rather, “will be gathered.”’ He said to him: ‘Strike your blows, beat your beating, as it is helpful in learning a lesson.’ Yaakov of Kefar Nevorai once issued a ruling in Tyre that it is permitted to circumcise the son of a non-Jewish woman (The father of the child being a Jew.) on Shabbat. Rabbi Ḥagai heard this and sent a message to him: ‘Come here to be flogged.’ He said: ‘Is a man who says a Torah concept to be flogged?’ He said to him: ‘From where in the Torah is this derived?’ He said to him: ‘“They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18) – the family of the father is called family; the family of the mother is not called family.’ (And since the child has a Jewish father he is Jewish and requires circumcision, even on Shabbat.) He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where can you prove it to me?’ He said to him: ‘Bend over and I will prove it to you.’ He said: ‘If the son of a non-Jewish woman were to come to you and say: I want to become a Jew, (To undergo conversion, which includes circumcision.) with the stipulation that I be circumcised on Shabbat or on Yom Kippur, would one desecrate it for him? (Circumcision involves a desecration of Shabbat.) Is it not so that one desecrates Shabbat and Yom Kippur only for [circumcising] the son of an Israelite woman?’ (It is permissible to circumcise a Jewish baby on his eighth day even if it falls on Shabbat.) He said to him: ‘From where do you derive this?’ [He said:] ‘It is from what is written: “Now, let us establish a covenant with our God to send away all the [non-Jewish] wives, and those born from them, according to the counsel of the Lord…”’ (Ezra 10:3). He said to him: ‘Rabbi, are you flogging me based on received Scripture?’ (“Received Scripture” refers to any part of the Bible besides the Torah.) He said to him: ‘But is it not written there: “It shall be done in accordance with the Torah”?’ (Ezra 10:3). He said to him: ‘From which [verse in the] Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: “You shall not intermarry [with them]” (Deuteronomy 7:3). Why? “Because he (Your non-Jewish son-in-law.) will divert your son (Your grandson, borne by your daughter.) from following Me” (Deuteronomy 7:4) – your [grand]son who comes from an Israelite woman is called your son, but your [grand]son who comes from a non-Jewish woman is not called your son.’ (Therefore the Torah does not voice any concern about your non-Jewish daughter-in-law leading her son astray, as he is not considered Jewish.) He said to him: ‘Strike your blows, as it is helpful for absorbing [a lesson]; beat your beating, as it is helpful in learning a lesson.’
“And let birds fly” – it is the usual way of the world that a flesh-and-blood king builds a palace and settles occupants in the upper and lower levels. Does he, perhaps, do so in its air space? The Holy One blessed be He, however, settles occupants even in the air space, as it is written: “And let birds fly above the earth…”
“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” (Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.) But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). (The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). ) Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, (That is, two conjoined bodies, male and female.) and [subsequently] He sawed him in two (Separating the female part from the male part.) and made [for] him two backs, (Where they had previously been joined together.) a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). (This line is misplaced here and belongs in section 1, as indicated there.) Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last (The Hebrew text says “first,” but Rashi emends the text.) day, and first [kedem] among the acts of creation on the last day. (Adam’s spirit was created as the first act of the last day, and his body was created as its final act.) This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. (As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).) Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
“He spoke of the trees, [from the cedar which is in Lebanon to the hyssop that emerges from the wall; he spoke of the animal, of the bird, of the creeping creatures, and of the fish]” (I Kings 5:13). Is it possible for a person to speak of the trees? It is rather that Solomon said: ‘Why is the leper purified by the tallest of the tall and the lowest of the low, with a cedar tree and a hyssop? It is because when a person elevates himself like a cedar, he is afflicted with leprosy, and when he lowers himself and demeans himself like the hyssop, which is low, he will ultimately be healed.’ Likewise, why is it that an animal is permitted with two signs (When an animal is slaughtered, the knife must penetrate the majority of both the gullet and the windpipe.) and a bird is permitted with one sign? (When a bird is slaughtered, the knife must penetrate the majority of either the gullet or the windpipe.) It is because the animal is created from the dry land, and the bird from the sea, as bar Kappara said: The bird was created from the mud. (Mud is a combination of dry land and water. Thus, a bird’s status is between that of an animal, which was created from the earth, and a fish, created from water. Similarly, its slaughter requires the middle ground between that of an animal, which requires the penetration of two passageways, and that of a fish, which does not require ritual slaughter at all.) Rabbi Avin said in the name of Rabbi Shmuel Kapodkiya, that the legs of a chicken are similar to the scales of a fish. “And of the creeping creatures,” he said: Why is one who traps or wounds [one of the] eight swarming creatures [mentioned] in the Torah on Shabbat liable, (Liable for desecrating the Shabbat, which carries with it the death penalty or karet for intentional violation, and a sin-offering for unwitting violation.) while for all the rest of the swarming creatures, repugnant creatures and creeping creatures, one is exempt? It is because they have skins. “And of the fish,” he said: Why is it that all animals, beasts, and birds require slaughter, and fish do not require slaughter? It is from this verse: “Will flocks and herds be slaughtered?” (Numbers 11:22), while regarding fish, only gathering is written. (The entire verse states: “Will flocks and herds be slaughtered for them and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?”) Yaakov, from the village of Nevurya, issued a ruling in Tyre that fish require slaughtering. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “Let the water swarm with swarms of the living and let birds fly” (Genesis 1:20). Just as a bird requires slaughter, so too, fish require slaughter.’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ [Yaakov] said: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said to him: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: “From where [do you derive this]?’ [Rabbi Ḥagai] said to him: ‘From here: “Will flocks and herds be slaughtered for them [and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?]” (Numbers 11:22) – these with slaughter and these with gathering.’ [Yaakov] said: ‘Flog your floggings, as it is good for internalization.’
The measure of flesh and blood — he cannot make a form from water. But the Holy One Blessed be He does make a form from water, viz. (Genesis 1:20) "Let the waters bring forth swarms of living creatures, etc."
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. Let our master instruct us: When someone sees shooting stars and lightnings, what blessing does he say over them? Thus have our masters taught (in Ber. 9:2): OVER SHOOTING STARS, EARTHQUAKES, LIGHTNINGS, AND THUNDERS ONE SAYS: BLESSED BE THE ONE WHOSE POWER FILLS THE WORLD. Note that this is from the Mishnah. Where is it shown from Scripture? Where it is stated (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. And what is written in connection with it (in vs. 31)? MAY THE GLORY OF THE LORD BE FOREVER. Elijah, of blessed memory, asked Rav Mari: (See yBer. 9:3 (12c); M. Pss. 18:12; 104:25.) Why do earthquakes come upon the world? He said to him: When the Holy One sees Israel not separating their tithes as they should, earthquakes come upon the world. Elijah, of blessed memory, said to him: Upon your life, that is the < apparent > reason for the phenomenon, but the root of the phenomenon is this: When the Holy One looks at his world and sees temples of star worship sitting upon their tells in safety, security, and serenity, while his Holy Temple is destroyed, at that time he wants to overthrow the world and shakes < it >. The Holy One said: All this quaking is for the sanctification of my name, as stated (in Is. 43:7): EVERY ONE THAT IS CALLED BY MY NAME [AND WHOM I HAVE CREATED FOR MY GLORY, I HAVE FORMED HIM, EVEN MADE HIM]. (Isaiah goes on to list the blind and the deaf as examples. Thus God is sanctified by all creation, even earthquakes.) Also, through that for which I deserve to be praised, the nations provoke me to anger. One says: The LORD does such and so. Another says to worship the constellations. Another says: I serve the sun and its rays. Therefore, I bring earthquake into the world. Although the heavenly bodies did not sin, because people provoke me to anger through them, they (the heavenly bodies) are also stricken along with them. So it is stated (in Joel 3:4 [2:31]): THE SUN WILL BE CHANGED TO DARKNESS, AND THE MOON, TO BLOOD. And what concern do they have? To make known that no other god created my world along with me. You yourself know that it is so. (See above, 1:1, and the notes there.) R. Johanan said: The angels were created on the second day, as stated (in Gen. 1:6): LET THE FIRMAMENT BE IN THE MIDST OF THE WATERS. Another text (Ps. 104:3) says: WHO ROOFS HIS UPPER ROOMS IN THE WATERS. And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). Ergo, it says: The angels were created on the second day. R. Hanina said: The angels were created on the fifth day. Where is it shown? Where it is stated (in Gen. 1:20): AND LET THE FOWL FLY (ye'ofef) ABOVE THE EARTH. These are angels, as stated (in Is. 6:2): AND WITH TWO HE WOULD FLY (ye'ofef). Ergo, it says: They were created on the fifth day. Either according to the words of R. Johanan or according to the words of R. Hanina, you have learned this, that the angels were created only after the Holy One had created his world. Why so? It is simply that the Holy One said: If I create them at the beginning, people will say: They assisted me with my world. The Holy One said: I created my world by myself, as stated (in Is. 66:2): [AND] ALL THESE THINGS MY HAND HAS MADE. Where is it shown about the created beings of heaven and earth? {Where it is stated} [From what they have read on the matter] (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH….
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. This text is related (to Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH. You find that through wisdom the Holy One created heaven and earth. (Targum Neofiti I, Gen. 1:1; Frag. (Jerusalem) Targum, Gen. 1:1; Tanh., Gen. 1:1.) R. Azariah said in the name of Resh Laqish: On the first day he created heaven and earth. Five days were left over. He created above and below on alternate days. On the second day he created the firmament above. On the third day (in Gen. 1:9): LET THE WATERS BE GATHERED below. On the fourth day (in Gen. 1:14): LET THERE BE LIGHTS above. On the fifth day (in Gen. 1:20): LET THE WATERS SWARM below. The sixth day remained for creating. The Holy One said: If I create above, the earth will be angry; but if I create below, the heavens will be angry. What did the Holy One do? He created Adam below with breath from above. Thus it says (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.
(Gen. 1:1:) IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. It is written (in Ps. 104:3): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, WHO SETS THE CLOUDS AS HIS CHARIOT…. R. Johanan said: (Gen. R. 1:3; PRE 4; M. Pss. 104:7. See below, sec. 1:12; M. Pss. 24:4.) Heaven and earth were created on the first day, and on the second the Holy One (In this translation “the Holy One” (apart from biblical quotations) represents the Hebrew acronym, HQBH, which stands for “The Holy One Blessed be He.” A somewhat abbreviated form is called for because this acronym has become the common midrashic name of the Deity and is treated as a single word. The full title would be awkward and only appears in the translation where the full title occurs in the Buber text.) created the firmament and the angels. Where is it shown that they were created on the second day? Where it is stated (ibid.): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, (The midrash interprets this roof as the firmament of Gen. 1:6-8. Thus Ps. 104:3f. is seen as a reference to the second day of creation.) WHO SETS THE CLOUDS AS HIS CHARIOT, WHO WALKS ON THE WINGS OF THE WIND (ruah). And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). (Cf. Hebrews 1:7.) R. Hanina said: The angels were created on the fifth day. Thus it is written concerning the fifth (in Gen. 1:20): AND LET FOWL FLY (ye'ofef) ABOVE THE EARTH. Now the word ye'ofef only refers to the flying of angels, as it is used (in Is. 6:2): AND WITH TWO HE DID FLY (ye'ofef). And why were the angels not created on the first day? So that the heretics (minim) would not say: Michael was standing in the north with Gabriel in the south, and together they spread out the heavens and the earth. So who did create them? The Holy One by himself, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS AND THE EARTH >. R. Judah and R. Nehemiah disagree. R. Judah says: The world was being created for six days. Thus it is written concerning the work of each and every day (in Gen. 1:7, 9, 11, 15, 24, 30): AND IT WAS SO. That is R. Judah's opinion, but R. Nehemiah says: The whole world was created on the first day. R. Judah said to him: What is the meaning of what is written concerning the work of each and every day: [AND IT WAS SO]? R. Berekhyah said concerning R. Nehemiah's opinion: (According to Gen. 1:24) GOD SAID: LET THE EARTH BRING FORTH. The expression LET BRING FORTH is only used of something that was prepared from IN THE BEGINNING, as stated concerning the first day (in vs. 1): IN THE BEGINNING.
(I Kings 5:13 [4:33], cont.:) HE ALSO SPOKE WITH/CONCERNING ('al) THE CATTLE AND ON THE FOWL. Is it possible that would speak with cattle and with fowl? Rather why the cattle are permitted with two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) It is because cattle were created from the dry land, as stated (in Gen. 1:14): LET THE EARTH BRING FORTH THE LIVING CREATURES AFTER ITS KIND, CATTLE, CREEPING THINGS, AND THE BEAST OF THE EARTH AFTER ITS KIND. But in regard to fowl, one text says from the dry land, while another text says from the sea. from the dry land is what is written (in Gen. 2:19): SO FROM THE GROUND THE LORD GOD FORMED EVERY BEAST OF THE FIELD AND EVERY FOWL OF THE HEAVENS. The other text says (in Gen. 1:20): LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES AND THE FOWL FLYING ABOVE THE EARTH. (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said: They were created from the mud which is in the sea. R. Abbin said the name of R. Samuel [of Cappadocia]: The feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the nuna. (A fish of the genus anthias.)
(I Kings 5:13 [4:33]:) AND WITH/CONCERNING ('al) THE FISH. Is it possible that one would so speak? Solomon merely said: For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering? Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him: On what basis did you decide this? He said to them: From here (in Gen. 1:20): LET THE WATERS SWARM WITH LIVING CREATURES, AND LET THE FOWL FLY. Just as fowl require ritual slaughtering so do the fish require ritual slaughtering. He said to them (i.e., those standing by): Lay him down to receive lashes. He said to him: Shall a person who speaks the biblical word be lashed? He said to him: You did not decide well. He said to him: On what basis? He said to him: From here (in Numb. 11:22): ARE THERE ENOUGH FLOCKS AND HERDS TO SLAUGHTER FOR THEM? ARE THERE ENOUGH FISH IN THE SEA TO GATHER FOR THEM? The former require ritual slaughtering, while the latter through gathering. He said to him: Give him your beating, for there is benefit in receiving lashes.
R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.” (Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8.) R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East? (Above, Gen. 7:24; PR 14:9.) [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field. It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers (Gk.: astrologoi.) and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.” (The understanding of the midrash is that the creatures implicitly already possessed names.) He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. (Above, Lev. 3:11.) “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.” (It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5.) (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets (Gk.: piyyakia; Lat.: pittacia.) and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses. (See Cant. R. 1:1:11.) Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’” (The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace.) But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al) (The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.”) the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.” (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the fish.” (A fish of the genus anthias.) (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath) (Shab. 14:1.) ; but in the case of the rest of the swarming creatures, one is exempt? (Shab. 14:1.) For the reason that they (i.e. the former) have skins.” (Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath.) (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.” (Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10.) (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification. (See Numb. R. 19:4.) When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
Our sages said: They bore twins. Others say: Six were formed in a single womb. Others say: twelve were born from one womb. And still other contend six hudred thousand. Those who believed that twins were born explained it by the words: Were fruitful and increased abundantly (Exod. 1:7). Those who contended that six were born based it on the words: Were fruitful and increased abundantly, and multiplied, and waxed exceedingly mighty (ibid.), that is, six. Those who say that twelve were born argue that the words in this verse are in plural form, thus making twelve in all. Those who said six hundred thousand did so because it is written about fishes: Let the waters swarm abundantly (Gen. 1:20), and here it is written: Increased abundantly.
"For there is no God but the Lord," said Hannah (Samuel 1:2). "There is none holy like the Lord, and there is none besides You; there is no Rock like our God" (1 Samuel 2:2). There is no artist like our God. This artist cannot paint with water, but the Lord is master of the waters, as it says, "Let the waters swarm" (Genesis 1:20). This artist is limited in darkness, but the Lord is master of darkness, as it says, "Who creates darkness" (Isaiah 45:7). This artist creates one shape from another shape and from many symbols of red, black, white, and green. The Lord forms man with one drop of white and one drop of red. This artist cannot create a shape all at once, but rather slowly, bit by bit, until it is finished. However, the Lord created it all at once, as it says, "For He who made everything is the Lord" (Jeremiah 10:16). Flesh and blood praises its own form, but the Lord's form praises Him. Flesh and blood cannot instill in it spirit, soul, entrails, and offspring, but the Holy One, blessed be He, forms shape and instills in it spirit, soul, entrails, and offspring, as it says, "Bless the Lord, O my soul" (Psalm 104:1). Therefore, we say, "There is no Rock besides our God."...
"My afflictions are the cords of death. What are my afflictions? The troubles have reached my nose. Another thing, do not read it as 'my afflictions' (efponai) but as 'my wings' (afafonai). Troubles fly and come upon me like a bird, as it is said (Genesis 1:20), 'and birds that fly above the earth.' Another thing, they roll and come upon me like a wheel. Another thing, 'I am banished from my land.' And Rabbi Acha said, 'I have been turned this way and that, and there is no redeemer but You.' Another thing, when a woman weaves with two doubled threads, they are called 'wings' (afafin). So David said, 'My afflictions are like doubled wings, they speak in four kingdoms. My afflictions, the cords of death in Babylon, and the rivers of Belial inundate me in Media. The cords of Sheol surround me in Yawn, and the snares of death in Edom. My afflictions inundate me, the snares of death surround me, the cords of Belial, the cords of Sheol, the snares of death. The Rabbis said, 'Why did he write "death" in the first and fourth stanzas?' Because it was the destruction of the First Temple and the destruction of the Second Temple. Rabbi Abba bar Kahana said, 'This refers to the decree of pestilence in both instances. When I am in distress, I call upon the Lord in Babylon, and I cry out to my God in Media. Let my voice come before Him; let my supplication reach His ears in Yawn, and before Him, let my cry come in Edom.' Rabbi Pinchas said in the name of Rabbi Chama bar Chanina, 'Why was the Temple mentioned in the third stanza?'" All the days of the Temple of Yonah existed. It says "I am in distress" and not "in distresses." This is because all the prophets join together the distress of Israel and minimize it, as it says, "When you are in distress, and all these things have overtaken you" (Deuteronomy 4:30) and "See, O Lord, for I am in distress" (Lamentations 1:20). Rabbi Yehuda says another reason: since there was no destruction of the Temple during their time, as it says, "Like one who runs from a lion" (Amos 5:19). This refers to Babylon. "And the bear met him," refers to Media. "And he leaned his hand on the wall, and the serpent bit him," refers to Edom, as it says, "Her voice shall go like a serpent" (Jeremiah 46:22). Rabbi Yehuda brings another explanation from the verse, "Open to me, my sister, my friend" (Song of Songs 5:2). "My sister" refers to Babylon, and "my friend" refers to Media in Yonah. And why is she called Yonah? Because they used to offer sacrifices of doves and young pigeons during her time. "Tammuz" (my perfect one) died in Edom. And why is she called "my perfect one"? Because the Israelites were killed with her, and they gave their lives for the sanctification of God's name, as many decrees were imposed on us during her time.
Another matter is that the earth and all its fullness belong to the Lord. This is what the verse says: "You alone are the Lord. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you" (Nehemiah 9:6) When were the angels created? Rabbi Yochanan said they were created on the second day, as it says: "The waters above the heavens" (Psalms 148:4), and it is also written: "He makes his angels spirits" (Psalms 104:4). Resh Lakish said they were created on the fifth day, as it says: "And let birds fly above the earth" (Genesis 1:20), and it is written concerning angels: "With two wings they covered their faces" (Isaiah 6:2). Rabbi Luliani said: "Why were the angels not created on the first day? So that people would not say that Michael was stretching from the east and Gabriel from the west while God was measuring in the middle. But it says: 'I am the Lord, who has made all things, who alone stretched out the heavens, who spread out the earth by myself' (Isaiah 44:24). Who was with me? Who was my partner in the creation of the world?" David said before God: "Since you created the heavens and the earth for your name's sake, I call them the Lord's earth and its fullness" (Psalms 24:1). Rabbi Azariah, Rabbi Nehemiah, and Rabbi Baruchya said: "It is like a king who had two stewards, one responsible for what was in the house and one responsible for what was in the fields. The one responsible for the house knew everything that was in the house and everything that was in the fields, but the one responsible for the fields only knew what was in the fields. Similarly, when Moses ascended to the heavens, he knew both the upper and lower realms and rebuked God for not taking care of them. As it says: 'Indeed, to the Lord your God belong the heavens, even the highest heavens, the earth and everything in it' (Deuteronomy 10:14). But David, who did not ascend to the heavens, praised God for what he knew, as it says: 'The earth is the Lord's, and everything in it' (Psalms 24:1)." Rabbi Pinchas said: "A king of flesh and blood may have sheep but no pasture, or pasture but no sheep. But the Holy One, blessed be He, fills both the upper and lower realms, as it says: 'Praise him, you highest heavens and you waters above the skies. Let them praise the name of the Lord, for he commanded and they were created' (Psalms 148:4-5). And it says (Jeremiah 23:24), "Do I not fill the heavens and the earth?" He has flesh and blood, but he has no flock to shepherd. He has a flock, but he has no pasture for them. But the Holy One, blessed be He, is not so; He has a flock and He has pasture. The flock is Israel, as it is said (Ezekiel 34:31), "And you, My flock, the flock of My pasture." And He has pasture for them in the land and its fullness, and He knows how to shepherd them, as it is said (Ezekiel 34:15), "I will feed My flock, and I will cause them to lie down." And He knows good pasture for them, as it is said (Ezekiel 34:14), "I will feed them in a good pasture." Woe to the land and its fullness for the sake of God.
There is none like You among the gods, Lord. You are a King of flesh and blood who builds the lower world first, and then the upper world. But the Holy One, blessed be He, does not build the upper world first and then the lower world, as it is said, "In the beginning God created the heavens and the earth" (Genesis 1:1). Flesh and blood cannot make a form that creates a form, but the Holy One, blessed be He, makes His form create a form, as it is said, "Let the waters swarm with swarms of living creatures" (Genesis 1:20). Man is made in the image of the Holy One, blessed be He, and makes a form that creates a form. The heavens and the earth are the form of the Holy One, blessed be He, as it is said, "These are the generations of the heavens and the earth" (Genesis 2:4). There is none like You among the gods, Lord. All nations whom You have made shall come and bow down before You, O Lord, and shall glorify Your name. For You are great and do wondrous things. Rabbi Tanchum said, "Flesh and blood insult him to his face and insult his descendants with him, but when they insult him, they take their load with him. But the Holy One, blessed be He, does not burden anyone with His load." Know that Rabbi Chanina and Rabbi Yochanan said that on Monday or on Thursday the angels were created in Psalm above.
A Psalm, a song for the Sabbath day. Rabbi Yitzchak said (Exodus 16:29), "See that the Lord has given you the Sabbath." What is meant by "see"? Rabbi Yosei of Marganita said, "[It means] it was given to you." Rabbi Yitzchak said, "Every engagement of the Sabbath is doubled." The omer offering is doubled (Leviticus 23:16), [combining] the two omer offerings into one. Its sacrifice is doubled (Numbers 28:9), with two lambs offered on the Sabbath day. Its punishment is doubled (Exodus 31:14), one who violates it shall surely be put to death. Its reward is doubled (Isaiah 58:13), "And you shall call the Sabbath a delight, the holy [day] of the Lord honored." Its warnings are doubled, "Remember" and "Keep." Its Psalm is doubled, "A Psalm, a song for the Sabbath day." This is what the verse means when it says (Ecclesiastes 1:2), "Vanity of vanities," said Kohelet, "Vanity of vanities; all is vanity." Kohelet said there are seven vanities. One vanity is [the fact] that the seven days of Creation correspond to it. Solomon said, "What was created on the first day? The heavens and the earth. And what will be their end? 'The heavens will vanish like smoke, and the earth will wear out like a garment' (Isaiah 51:6)." [This is] vanity. [He said,] "And what was created on the second day? The firmament. And what will be its end? 'And the heavens will be rolled up like a scroll' (Isaiah 34:4)." [This is] vanity. [He said,] "And what was created on the third day? The gathering of the waters. And what will be their end? 'And the Lord will utterly destroy the tongue of the Egyptian sea' (Isaiah 11:15)." [This is] vanity. [He said,] "And what was created on the fourth day? The luminaries. As it is said (Genesis 1:17), 'And God set them in the firmament of the heaven.' And what will be their end? 'And the moon will be confounded' (Isaiah 24:23)." [This is] vanity. [He said,] And what was created on the fifth day? "Let the waters swarm with swarms of living creatures" (Genesis 1:20). And what is their end? "I will utterly sweep away everything from the face of the earth" (Zephaniah 1:2). Says the Preacher, "Vanity of vanities!" (Ecclesiastes 1:2). And what was created on the sixth day? Man. And what is his end? "For you are dust, and to dust you shall return" (Genesis 3:19). Says the Preacher, "Vanity of vanities!" And what was created on the seventh day, the Sabbath? He looked around to see if there was any flaw in it, but found it all holy and serene. Rabbi Isaac said that afterwards he saw that man sinned on it and was held accountable, and he also said, "This too is vanity." Thus, all seven days are considered vanity. As it says, "Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind" (Ecclesiastes 2:11). The reason why all seven days are considered vanity is that on the seventh day, which is the Sabbath, no work is done. This is expressed by the phrase "And there was evening and there was morning, the seventh day" (Genesis 2:2-3). This is similar to a king who had a precious vessel that he did not want to bequeath to anyone but his son. Similarly, Thus, the Sabbath is a day of rest and holiness, and God only wanted to bestow it upon the Israelites. Know that it was the same when the Israelites left Egypt, before they were given the Torah, God gave them the Sabbath and they observed two Sabbaths until they received the Torah, as it is said in Nehemiah 9:14, "You made known to them Your holy Sabbath." And the Lord blessed and sanctified the Sabbath, and the Israelites are obligated to sanctify it. It is known that every forty years that the Israelites were in the wilderness, during the six days of the week, God provided them with manna, but on the Sabbath, no manna would come down, not because God lacked the power to give it, but because of the Sabbath. When the people saw this, they also observed the Sabbath, as it is said in Exodus 16:30, "So the people rested on the seventh day." Then God said, "This Sabbath I have given to Israel as a sign between Me and them." During the six days of creation, God worked on the world, and on the Sabbath, He rested. Therefore, it is said in Exodus 31:17, "Between Me and the children of Israel, it is a sign forever." God created seven heavens, but He did not choose any of them as His dwelling place except the Sabbath, as it is said in Psalm 68:5, "A father of orphans and a judge of widows is God in His holy dwelling." God created seven lands, but He did not choose any of them except for the land of Israel, as it is said in Deuteronomy 11:12, As it is said (Deuteronomy 11:12) "the eyes of God are always upon it." I created seven seas, and from all of them, I chose none except the Sea of Galilee, which I gave as an inheritance to the tribe of Naphtali. As it is said (Joshua 19:32-33) "Naphtali, he possesses the Sea and the south." I created seven worlds, and from all of them, I chose none except the seventh. Six were created for coming and going, and one, the entire seventh, was created for rest and repose for the life of the world. I created seven days, and from all of them, I chose none except the seventh day, as it is said (Genesis 2:3) "God blessed the seventh day." I created seven cycles of seven years, and from all of them, I chose none except the year of release, as it is said (Deuteronomy 15:1) "At the end of every seven years, you shall grant a release." And anyone who observes the Sabbath, the Holy One, blessed be He, forgives all his sins, as it is said (Isaiah 56:2) "Happy is the man who does this, he who holds fast to the Sabbath, not profaning it. And he who abstains from evil shall find favor."
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
Rabbi Eliezer said: Not only concerning the water does the Scripture say that "the waters should bring forth abundantly" (Gen. 1:20), but also concerning the birds which are compared with water, as it is said, "And the uproar of many peoples, which roar like the roaring of the seas" (Isa. 17:12), and just as the waters brought forth abundantly on the fifth day, likewise in the future will the nations of the world swarm in the fifth world, and they will fight one another to destroy (one another), as it is said, "And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity" (2 Chron. 15:6). What is written (immediately) afterwards? The Salvation of Israel (is mentioned), as it is said, "But be ye strong; and your hands shall not be slack" (2 Chron. 15:7).
Rabbi Mana said: Such creatures which have been created from the earth increase and multiply on the earth, and such which have been brought forth from the water increase and multiply in the water, except all kinds of winged birds, for their creation was || from the water, yet they increase and multiply on the earth, as it is said, "And let the fowl multiply in the earth" (Gen. 1:22). Such as were brought forth from the water increase and multiply by the egg; and such as were created from the earth increase and multiply by fœtus (i.e. living offspring).
What is “behold, I will smite [nogef]”? The Holy One blessed be He said: Behold, I am forcing all the plagues upon you, as it is written: “If the ox of one man hurts [yigof] (The term nogef, translated generally “hurts,” means more specifically pushing or shoving. ) [another’s]” (Exodus 21:35). Rabbi Yehoshua ben Levi said: Each and every plague that would come upon the Egyptians in Egypt, pestilence would accompany it, as it is stated: “Behold, I will smite.” Behold, this is the pestilence, as it is stated: “Behold, the hand of the Lord is upon your cattle” (Exodus 9:3). (According to Rabbi Yehoshua ben Levi nogef is in the sense of magefa, meaning plague.) “[I will smite] all your borders with frogs.” Our Rabbis, of blessed memory, said: The plagues that the Holy One blessed be He brought upon the Egyptians caused them to make peace between them. How so? There was a dispute between the Kushites and the Egyptians. The Egyptians claimed: Our borders are until here, and the Kushites claimed: Our borders are until here. Once the frogs came they made peace between them. The border within which the frogs would enter, it was known that the field was not his, (It did not belong to the Kushites.) as it is stated: “All your borders”; “your borders,” but not those of others. “The Nile will swarm with frogs that will ascend and come into your house, and into your bedchamber, and onto your bed, and into the house of your servants, and upon your people, and into your ovens, and into your kneading bowls” (Exodus 7:28). “Will ascend and come into your house” – Rabbi Yehuda bar Shalom said: The most outstanding among them will be in your house. The way of the world is that when a king of flesh and blood enters a city, each one (Each member of the king’s party is given a residence according his status, with the higher-ranking officials residing in a more elevated residence.) is given a residence in accordance with his status. However, the king resides in his palace on a flat area. If so, why is it stated: “Will ascend [ve’alu] and come into your house”? (Presumably Pharaoh’s residence was not on the top of a hill, which would have made it difficult to enter. Consequently, the term “ascend” seems out of place. ) It is because the most outstanding [hame’ulot] among them will be in Pharaoh’s house. “And into your ovens, and into your kneading bowls” – when an Egyptian woman would knead dough and ignite the oven, the frogs would come, descend into the dough, eat the dough, descend into the oven, cool it, and adhere to the bread, as it is stated: “And into your ovens, and into your kneading bowls.” When is the time for the dough to be stuck to the oven [to bake]? When it is ignited. Ḥananya, Mishael, and Azarya drew an a fortiori inference for themselves from the frogs and descended into the fiery furnace. (Rather than worship idols; see Daniel, chap. 3. ) What is “The Nile will swarm with frogs”? The Holy One blessed be He said to him [Pharaoh]: ‘You said: “My river is mine” (Ezekiel 29:3). I will show you whether it is mine or yours, as its plague will come from Me upon it, and when I decree it will produce frogs. Just as I have decreed regarding the water: At the outset, I said: “Let the water swarm” (Genesis 1:20), and it performed My command; so, too, the Nile will perform My decree.’
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. (The bandits had been apprehended and were in chains.) One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. (There were offerings for many sins, particularly for those violated unwittingly.) Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning (This is one whose relative died that day but has not yet been buried.) does not bring a peace offering.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); (Both verbs are written in the plural: Vayisu, vayaḥanu.) they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” (The verb is singular rather than plural. ) The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). (When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. ) Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. (He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.) Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), (Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. ) and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another (While employing the term “peace”, which has been established to be a name of God. ) in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. (The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. ) Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ (It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. ) Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). (In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. ) I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? (The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? ) “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). (The particular laws of peace offerings are discussed after those of the other types of offerings. ) I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. (The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” ) And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
And he also merits through Torah a holy soul, as it is written in the introduction to the Zohar, Bereshith, the fifth pronouncement (Bereshith 1:20): "Let the waters swarm a swarming, a living soul." There are three mitzvoth here: one, to toil in Torah; and to occupy oneself with it; and to add to it every day, to perfect his soul and his spirit. For when a man occupies himself with Torah, he perfects another holy soul, etc. For when a man does not occupy himself with Torah, he has no holy soul. And the holy soul above does not repose upon him. And when he occupies himself with Torah, by the murmuring of his lips in it, he merits that living soul and becomes like the holy angels, as it is written (Psalms 103:20): 'Bless the L-rd, His angels' — these are those who occupy themselves with Torah, who are called 'His angels' on earth, etc. This, in this world. As to the world to come, we have learned that the Holy One Blessed be He is destined to make for them, etc."
Another important allusion to be found in the word ואגדלה is the assurance that this universe would endure, i.e. that Abraham is the guarantee that this would be so. The word ואגדלה contains the six first letters of the א-ב, six letters corresponding to the six days of Creation. Although the letter ל in ואגדלה, seems to contradict this allusion, we shall explain this.
The מגדל עז, "tower of strength," which the Zohar had described as referring to the ark, refers to the three separate levels of accommodation in the ark. It symbolises the three domains of עולם העשיה, the lower level; the עולם היצירה, the middle level; and lastly the עולם הבריאה, the highest level of the emanations. The lowest level contained a lot of garbage, comparable to our world. The middle level which contained the animals may be understood to symbolize a world in which creatures can fly, similar to the Zohar's understanding of the commandment in Genesis 1,20: "let the waters swarm with living creatures and birds that fly over the earth, over the expanse of the heavens..”
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.
אשר תעוף בשמים, ”which flies in the heavens.” There are many places in the Bible where the sky is simply referred to as שמים, “heaven.” The author refers the reader to his commentary on Genesis 1,20, where he dealt with this topic.
וכסף פקודי העדה, “and the excess silver shekalim (1750) etc.” these were not shekalim from the census or donations for construction of the Tabernacle as described in verse 29 as נחושת התנופה,”copper from the elevation offering;” the Torah wishes to tell us that the people as a whole did not have more than this amount of silver left in their possession after parting with their donations of silver shekalim. ובכסף ונחושת, “and with the silver and the copper, etc;” The Torah now proceeds to tell us for what all this silver and copper had been used when constructing the Tabernacle. This had not been spelled when the Torah told us what the gold was used for, as no complete item other than the menorah, candlestick, was made of gold. Gold was used as an overlay both for the altar, the Holy Ark, the Table and the boards of the walls. It is worthwhile to reflect on how important the Tabernacle was relative to the creation of the physical universe, and how this was reflected in many of the details surrounding it, On the first day G–d was reported as having created heaven and earth before giving the order to light to come into existence. [Heaven and earth you will recall were wrapped completely in darkness. Ed.] G–d’s activity on that day is described in Psalms 104,2 as נוטה שים כיריעה, “spreading the heavens like a carpet.” The corresponding activity when constructing the Tabernacle was covering its walls with goat-skins. (Exodus 26,7) On the second day G–d had created the horizon and divided the lower waters from the upper waters. (Genesis 1,6) The corresponding activity involving the construction of the Tabernacle was the installation of the dividing curtain, פרוכת, between the Holy of Holies, and the Sanctuary proper. (Exodus 26,33) On the third day G–d had commanded the earth beneath the oceans to form a coherent surface and to become visible above the waters of the ocean. (Genesis 1,9) The corresponding activity during the construction of the Tabernacle was the making of the water-basin, כיור used by the priests to purify their hands and feet. (Exodus 30,18) On the fourth day G–d had positioned the Luminaries in the sky, (Genesis 1,14). The corresponding activity had been the making and placing of the menorah in the Tabernacle and kindling it. (Exodus 25,31) On the fifth day G–d had created the fish and the birds (Genesis 1,20), and the corresponding activity during the construction of the Tabernacle had been the winged cherubs which had been constructed and placed on the cover of the Holy Ark. (Exodus 25,6) On the sixth day G–d had created the first human being, (Genesis 1,27); the corresponding activity during construction of the Tabernacle was the order to Moses to consecrate his brother Aaron as High Priest. (Exodus 28,1.) On the seventh day, G–d had “rested,” (Genesis 2,1) the corresponding report concerning the Tabernacle is found in Exodus 39,43, with the words: ותכל כל עבודת המשכן, “all the work of constructing the Tabernacle had been completed” After G–d had completed to create the universe He blessed it and all its inhabitant and he sanctified the Sabbath (Genesis 2,1) Moses did likewise in Numbers 7,1. The Holy of Holies in the Tabernacle reminds us of the heavens, source of our spiritual inspiration, whereas the table is symbolic of earth and its products is reminding us of how the Creator has provided for all His creatures. The showbreads are the visible symbol on that Table. The six rows on which they were placed are reminiscent of the six seasons of the year: sowing, harvesting, cold season, hot season, summer and winter.
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
AND INCREASED ABUNDANTLY. Va-yishretzu (and increased abundantly) is similar to the word yishretzu (swarm) in Let the waters swarm (yishretzu) (Gen. 1:20). However, in the first instance (Va-yishretzu in our verse.) the verb is independent. (It is intransitive.) It is like the verbs went, sat, stood, and lay. In the second instance (Yishretzu in Gen. 1:20.) the verb is dependent upon something else. It is like the verbs ate, kept, and hired. We thus say, he ate the bread, he kept the thing, and he hired the donkey. The latter are called transitive verbs. Now yishretzu (swarm) in yishretzu ha-mayim (Let the waters swarm) is a transitive verb, while va-yishretzu (and increased abundantly) is an intransitive verb. Thus the root shin, resh, zadi is sometimes transitive and sometimes intransitive. It is like the root of the word shav (Its root is shin, vav, bet.) which is at times intransitive as in and (God) will return (ve-shav) and gather (Deut. 30:3) and at times transitive, as in that then the Lord thy God will turn (ve-shav) thy captivity (Ibid.). It is possible that the word va-yishretzu alludes to the fact that the Israelite wives gave birth to twins and even more. (Since the root of va-yishretzu is shin, resh, zadi our verse is to be rendered, the children of Israel swarmed (va-yishretzu); i.e., they multiplied like insects. See also Rashi, quoting Shemot Rabbah, that they bore six children at each birth.) I myself have seen the quadruplets that a women gave birth to. Physicians tell us that a woman can have as many as seven fetuses in her womb at one time.
Tanchuma on Chukat 8 comments as follows on the words: “they shall take a red cow to you.” The words “a cow to you,” mean that I, G’d, will reveal the meaning of this legislation to you, but for everyone else it will remain in the realm of a חוקה, a statute, beyond their understanding. This interpretation is based on an illuminating comment by Rav Huna on two verses (Psalms 75,3 and Zecharyah 14,6). In the former verse the psalmist writes: At the time I choose I will give judgment equitably.” [At that time the justice of My ways will become revealed to everyone, seeing G’d did not mean to imply that up until that time His justice had been inequitable. Ed.]. In the other verse the prophet quotes G’d as saying: “in that day there shall be neither sunlight nor cold moonlight, but there shall be a continuous day -only the Lord knows when- of neither day or night, and there shall be light at eventide.” The meaning of the verse is that there will remain matters which while they are not revealed to you in this world will be revealed to you in that future, such as the blind man who gains his sight, of whom Isaiah 42,16 writes: “I will guide the blind by a road they did not know, and I will make them walk by paths they never knew I will turn darkness before them to light.....these are the things which I have done and I will not abandon them.” The crucial word in that verse is the word עשיתים, instead of אעשה אותם, i.e. “I have done them,” instead of “I am going to do them” (as we would have expected). This means (according to Tanchuma) that what is described here as a view of the future G’d has already shown to Rabbi Akiva and his companions (who descended into the Pardess). A different approach to the same verse: Even matters which have not been revealed to Moses will be revealed to Rabbi Akiva. This is based on Job 28,10: “his eyes behold every precious thing.” These words which describe someone as seeing “every precious thing” refer to Rabbi Akiva. Solomon said in Kohelet 7,23: “All this I tested with wisdom; I thought to myself that I would become wise, but it is beyond me.” The words: “I would become wise,” are a reference to the testimony in Kings I 5,9: “the Lord had given wisdom to Solomon and discernment in great measure....and his wisdom was greater than that of all the Kedemites and all the wisdom of Egypt.” What precisely did the wisdom of the Kedemites consist of? They knew how to interpret zodiac signs, were experts in astrology; they were also familiar with the tiar, a bird (raven?) based on Kohelet 10,20: “for a bird of the sky may carry the sound, and some winged creature may betray the matter.” Rabbi Shimon ben Gamliel used to say that he liked three customs of the Orientals. They do not kiss on the mouth but on the hand; when they cut meat they always employ a knife; when they ask someone’s advice on a matter they invariably do this in the field (where they cannot be overheard). This latter practice is based on Yaakov consulting with his wives in the field on his decision to leave Lavan (compare Genesis 31,4). What did the wisdom of the Egyptians which Rabbi Shimon ben Gamliel praised consist of? You will find that when Solomon was about to build the Temple he sent word to Pharaoh Necho asking him to supply him with artisans on loan to help him in the construction. How did Pharaoh answer this request? He consulted his astrologers to determine which of his artisans would not live out the year and he then dispatched these artisans to Solomon. When Solomon saw these people he realized with the aid of Holy Spirit that they were all going to die during that year. He provided each one with a shroud and sent them back to Pharaoh with a note reading: “were you short of shrouds in Egypt? Here I send you your artisans back with a gift of shrouds.” When the Book of Kings wrote that Solomon was wiser than “כל האדם, “any man” (or “Adam,”) what precisely did the unique wisdom of Adam consist of? You will find a discussion in the Midrash that when G’d was about to create Adam He consulted with the ministering angels about His plan saying: “let us make Adam in our image and in our likeness.” The angels countered: “what is so special about Adam that You want to bother with him?” G’d responded that the Adam He intended to create would be wiser than they. How did G’d proceed to prove His point? He assembled all the beasts, the birds, etc., and asked the angels to name them. The angels were unable to do this. After G’d had created Adam, He paraded all the animals in front of him and asked him: “what is the name of this animal, etc.?” Adam replied: “this one is called “lion,” this one is called “giraffe,” this one is called “sheep,“ etc.; etc. This is the meaning of Genesis 2,20: “Adam called the names of all the beasts.”‘ All these names Adam gave the beasts were not merely arbitrary names he chose to call them by, but they reflected the essence of each animal respectively. I have already discussed this in greater detail in my commentary on Genesis 2,19. When G’d asked Adam what his own name was, he answered: “Adam.” He explained that he said this seeing he had been created out of אדמה, raw material taken from the soil. Thereupon G’d asked Adam what His name was. Adam answered that G’d’s name was the tetragram. When G’d wanted to know what had given him this idea, (seeing he had not been told) he answered: for You are the Master of all creatures. We know that Adam was correct from Isaiah 42,8 אני י-ה-ו-ה הוא שמי, “I am the Lord, this is My name.” G’d meant that He adopted (or retained this name) seeing the first human being Adam had bestowed it upon Him. This was a pact between Adam and G’d that G’d would henceforth be known by the name bestowed upon him by His first intelligent creature. When we read in Kings I 5,11 that Solomon was wiser than Eytan the Ezrachi, whom did Jeremiah (author of that Book) have in mind when he wrote these words? It was a reference to Avraham. Psalm 89 is attributed to Avraham as the word האזרחי, at the beginning of that psalm is a reference to the “East” according to our sages in Baba Batra 15. Heyman is understood to be Moses (ibid). The philological connection is established by the word נאמן in Numbers 12,7 that G’d said of Moses בכל ביתי נאמן הוא, “he is trusted in My entire House.” כלכל, another of the wise men mentioned in the chapter of the Book of Kings extolling Solomon’s wisdom is a reference to Joseph (who “provided” for all of Egypt economically with his wisdom). The Egyptians recognized that the only reason a man whom they considered a slave was able to rule over them was the extreme wisdom of Joseph which enabled him to maintain himself in that position. The Egyptians who had been suspicious of Joseph and his ability brought him seventy different pieces of paper, each in a different language, asking him to explain what was written thereon. Joseph was able to read each in its respective language. Not only that; Joseph also knew Hebrew, a tongue which the Egyptians did not understand. We base this on Psalms 81,6: עדות ביהוסף שמו, i.e. an allusion that Joseph knew something in addition to what anyone else knew. The word דרדע, another person named as very wise in Kings 5,11 is a reference to the generation of Israelites who had experienced the revelation at Mount Sinai in the desert and who had been granted insights exceeding that of any other generation. They were known as the דור דעה, “the generation imbued with knowledge.” The בני מחול who are also listed in the Book of Kings as possessing outstanding wisdom are an allusion to the people of the period of the golden calf whom G’d had forgiven their participation in that sin, hence they were called בני מחול, “people who had been pardoned.” The Book of Kings there continues in quantifying Solomon’s wisdom by attributing to him no fewer than three thousand parables (proverbs) and over one thousand poems. Concerning this enigmatic statement Rabbi Shmuel bar Nachmeni opines that he made a search of the entire Bible and could not come up with more than approximately 800 verses in which Solomon is mentioned as saying anything of significance. We are therefore forced to interpret these numbers mentioned in the Book of Kings not as original sayings recorded in the Bible but as the number of interpretations offered by Solomon on a far smaller number of texts. When Kings I 5,13 speaks about Solomon “speaking about trees,” one such example may be that Solomon examined the phenomenon of a person afflicted with the skin disease tzoraat requiring some of the wood from the tallest tree (cedar) and some of the wood from the most lowly tree (hyssop) to effect his purification. Solomon suggested that the cause of the affliction was that the person so stricken was guilty of arrogance, considering himself superior to his contemporaries. In order to be cured of this psychological defect he had to “lower” himself (even in his own eyes) to the level of the hyssop, the lowest of the trees in order to be fit to rejoin society. The Book of Kings goes on to describe part of Solomon’s wisdom as his ability to speak על הבהמה ועל העוף ועל הרמש ועל הדגים, “on the mammals, the birds, the creeping creatures and the fish.” He defined the reason why mammals, if fit to eat, require the severing of both the gullet and the windpipe, whereas birds require the severing of only one of these organs. He explained that this was related to the raw material these creatures were made of, i.e. the mammals were created from the soil (Genesis 1,24), whereas the birds were created from a mixture of water and soil, i.e. from mud (Genesis 1,20). When Solomon is reported as speaking about the creeping things, the meaning is that he explained why eight of these species confer ritual impurity on contact with their carcass, etc. He also explained why people who hunt or injure these species on the Sabbath are guilty of a major infraction of the Sabbath legislation, whereas other related creeping creatures are not treated in that way by halachah, i.e. because these eight species are covered by skin (Shabbat 107). Concerning the statement in Kings that Solomon spoke about the fish, he explained why they do not require ritual slaughter in order to make them fit to eat for Israelites, as we know from Numbers 11,22 where Moses speaks of slaughter for mammals and fowl, but implies that the mere gathering in of fish make them fit to be eaten. In short, Solomon declares that whereas he was able to figure out satisfactory reasons for all the legislations of the Torah concerning these creatures, the reason for the red cow legislation had escaped him. It is interesting that the numerical value of the words והיא רחוקה, which Solomon uses to describe his inability to fathom the meaning of something, is the same as that of פרה אדומה, “red cow” (341).
A Kabbalistic approach: when Solomon concludes the Book with the words תנו לה מפרי ידיה, “let her enjoy the fruit of her hands,” he refers to the virtue he had commenced with, i.e. “who can find a woman of valor?” Solomon wanted to seal his Book with the virtue which is the “seal” of the בנין, the structure comprised by the various emanations, its seal being the emanation חכמה [the simile with which he described the woman of valor. Ed.]. Seeing that the Jewish people had heard the Torah out of the fire and the prophet Chabakuk 3,10 referred to this experience saying נתן תהום קולו, “the deep gave forth loud roars” [see the whole verse, Ed.], Solomon arranged the praises of the Torah/wisdom in the order of the 22 letters of the aleph bet. The meaning of the concluding verse: “give to her of the fruit of her hands,” is a call to bestow a blessing on the emanation חכמה, also known as Torah. The whole idea is similar to what the sages said in Avot 3,7 תן לו משלו שאתה ושלך שלו, “give to Him part of what is His, for you yourself and all that is yours are really His.” The words ויהללוה בשערים מעשיה, “and let her accomplishments praise her in the gates,” are a reference to what the blessing consists of. David also used the words ברכה and הלול, in the same verse (Psalms 104,35) when he said ברכי נפשי את ה' הללוי-ה, “let my soul bless the Lord, Hallelujah.” Even though every human being is himself the beneficiary of G’d’s blessing, G’d nonetheless desires blessing uttered by human beings. He specifically commanded this when He said (Deut. 8,10) “you shall bless the Lord your G’d.” Isaiah tells us that “for whoever blesses himself in the land shall bless himself by the true (אמן) G’d.” (Isaiah 65,16) You should pay heed to the saying of the sages (Sotah 38) “he (the priest) who utters a blessing will in turn be blessed.” The reason is that by blessing the people in the name of the Lord, he (the priest) has included Everybody i.e. G’d, in his blessing. It is well known that the whole idea of bestowing a blessing is to contribute to the continued existence of the universe. This is why G’d bestowed blessings immediately after He had created certain phenomena, especially living creatures which are very fragile as compared to inert phenomena. [This is why we find already in Genesis 1,20 when the first living creatures were produced by the waters, that G’d felt compelled to bestow a blessing on them. Perhaps the absence of such a blessing for the vegetation on the third day is the reason we have non-fruit-bearing trees. Ed.] The reason that the whole Torah commences with the letter ב instead of the letter א for instance, is that it wanted to begin with an allusion to blessing. G’d blessed Adam, i.e. the human species (Genesis 1,28); He blessed Noach and his children (Genesis 9,1, the remnants of the human species). Only with the advent of Avraham (described by our author as ראש האמונה, “the father-figure of all true faith”) did G’d transfer the ability to bless to him and his descendants as we know from Genesis 12,2. Instead of telling Avraham that he would be blessed, ברוך, He told him that he himself would originate blessings, i.e. והיה ברכה, “become (a source of) blessing.” Ever since, the righteous have become the “sources” of blessings (or distributors directing blessings). This was how Yitzchok viewed himself when he said: “let me bless you in the presence of the Lord before my death.” He meant that if he did not transfer the power to bless given to him, it would die with him as he was conscious of the responsibility entailed by this power to bestow blessing (compare Genesis 27,7). At this point, Moses makes use of this power, just as had Yaakov before his death (Genesis 49,28). The remarkable thing (from a kabbalistic point of view) is the use as an introduction of the word זאת on both occasions. This is also why the sages said that Moses continued where Yaakov had left off (Devarim Rabbah 11,1) — Yaakov concluded with וזאת ( וזאת אשר דבר להם אביהם )and Moses began with וזאת (וזאת הברכה).
ראו כי ה' נתן לכם השבת, “See that Hashem has given you the Sabbath.” We find a comment in Midrash Tehillim on Psalm 92, where the author asks about the significance of the word ראו in our verse. What precisely did the people of Israel “see” in this gift of the Sabbath? Rabbi Yossi quotes: “behold this pearl which He has given to you.” Rabbi Yitzchak says that it is a reference to the fact that everything connected with the Sabbath is repeated, i.e. has more than one dimension. The usual omer, measure of manna per person, was doubled. The Torah wrote in verse 22 “two omers for everyone.” The daily communal sacrifice consisted of two sheep instead of one sheep (Numbers 28,9). The penalty for desecrating the Sabbath is worded doubly, i.e. מות יומת (Exodus 31,14). The reward for observing the Sabbath is also worded twofold; Isaiah 58,13 writes: “If you call the Sabbath ‘delight,’ the Lord’s holy day ‘honoured,’ etc., etc.” The exhortation to observe the Sabbath is also couched in two words זכור ושמור, (compare Exodus 20,8 and Deut. 5,12). The hymn to be sung on the Sabbath is called by that name twice, i.e. מזמור שיר ליום השבת, (Psalms 92). When we examine the way Kohelet refers to the “vanities” of this world when he lists the word הבל or הבלים a total of seven times (Kohelet 1,2), these expressions are perceived as applying to the first 7 days of the universe. Solomon related to these days as follows: “what was created on the first day? Heaven and Earth. What will be their end? Look at Isaiah 51,6 who writes: “raise your eyes to the heavens and look upon the earth beneath; though the heavens should melt away like smoke and the earth wear out like a garment, etc., etc.” Solomon proceeds to find similar negative phenomena regarding everything that has been created up to and including the sixth day. Every creature created on any day was doomed sooner or later, hence הבל הבלים, it was all vanity; none of it would endure. When he came to evaluating the Sabbath, Solomon tried to find something negative but could not. The reason he could not do so was that the Sabbath is all sanctity and rest. Rabbi Yitzchak said that finally, Solomon observed that when a person desecrates the Sabbath he forfeits his life; then he exclaimed: הכל הבל, “everything is vanity, i.e. there is nothing on earth which does not have a potentially deadly ending!” This gives us a total of seven vanities.
There is also a commentator who understands the word על figuratively, i.e. “in the direction of.” The blood fell short of them, did not stain their garments. A similar meaning of the word על would be found in Genesis 1,20: ועוף יעופף על הארץ על פני רקיע השמים, “and fowl that fly over the earth towards the expanse of the heaven.”
A Midrashic approach: The reason that the Torah writes the words משכן,המשכן here in succession is to teach us that the Sanctuary on earth has a parallel in the celestial regions. We mentioned previously that all this is based on Exodus 15,17 where the Torah spoke of “the place You made to dwell in, O Lord, the sanctuary, O Lord which Your hands established.” The word מכון which the Torah wrote to describe the place for G’d to dwell in, should be read as מכוון, “prepared for, intended for.” The concept here is that the Tabernacle, Sanctuary, was considered as equivalent in importance and value to the entire world G’d had created previously. There are a number of expressions which have been used in the construction of the Tabernacle which closely parallel expressions we are familiar with in connection with descriptions of the universe such as carpets, יריעות, to name one. When earth was created the Torah spoke about luminaries, מאורות being created. The Tabernacle contained as an essential part a מנורה, a lampstand intended to illuminate the Sanctuary. In connection with the creation of earth the Torah mentioned that the waters congregated in one area, i.e. יקוו המים אל מקום אחד, whereas part of the vessels required for the Tabernacle was a כיור, a basin in which water had been collected. The Tabernacle’s roof consisted of carpets, יריעות, forming sort of a tent-like cover, whereas the sky or heaven covering our terrestrial universe is described as something G’d “spread like a tent over the universe” (Psalms 104,2). The author continues quoting more such examples. The gist of the Midrash Tanchuma 2 on our portion is that there are too many parallel expressions in the creation of the universe and the manufacture of the Tabernacle for them to be accidental; the message must be that we are dealing here with a microcosm, i.e. a miniature “world.” It is therefore easier to perceive of the Presence of G’d feeling comfortable in such surroundings. Thus far the Midrash
ואפו עשר נשים, “and ten women will bake (in one oven).” This number is not to be understood literally, but is an example of an unusually large number, not appropriate for the subject under discussion. We find an example of this in Job 19,3 where he said: “you humiliate me ten times.” It means that Job complained about being humiliated time and again. The reason the number “ten” is used to illustrate such concepts of something occurring frequently is because this number is the conclusion of a number of digits which are all included in it. The number “seven” has similar properties as it includes all the days of the week, a recurring phenomenon. When Solomon writes in Proverbs 24,16 that a righteous person can fall seven times and recover, this does not mean that he cannot recover an eighth time, but that he can recover after having fallen many times. The Torah describes Yaakov as prostrating himself before his brother Esau “seven times” in Genesis 33,3. The number “seven” need not be understood literally but is a metaphor for “many times.” The reason that that number has become the symbol of “many times” may be that the only sequential combination of letters in the aleph bet which produces the number seven are the letters ג and ד, a combination of these two numbers as letters yields the word דג, fish, a species whose rate of multiplying is described as ישרצו, in Genesis 1,20 as “the waters shall teem with fish.” Yaakov applied this to human beings also when he blessed Joseph’s children wishing וידגו לרב בקרב הארץ, “may they increase abundantly as fish,” in Genesis 48,16. We may therefore view both the number seven and the number ten as metaphors for large numbers of something.
AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command. The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. (Fire, wind, water, and earth.) Thus when He gave the waters the power of bringing forth a living soul, (Verse 20.) the command concerning them was Let the waters swarm. (Verse 20.) The command concerning cattle was Let the earth bring forth. (Verse 24.) But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, (Genesis 2:7.) and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, (Verse 27.) in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, (The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family.) and is the most acceptable of all interpretations that have been advanced concerning it. The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; (Daniel 3:19.) similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; (Psalms 39:7.) When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, (Ibid., 73:20.) that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, (Ibid., 8:6.) meaning that the goal before him is wisdom, knowledge, and skill of deed. (Ecclesiastes 2:21;4:4.) In real likeness his body thus compares to the earth while his soul is similar to the higher beings.
AND HE BREATHED INTO HIS NOSTRILS THE BREATH OF LIFE. This alludes to the superiority of the soul, its foundation and secret, since it mentions in connection with it the full Divine Name. (And the ‘Eternal G-d’ formed… and He breathed into his nostrils….) And the verse says that He breathed into his nostrils the breath of life in order to inform us that the soul did not come to man from the elements, as He intimated concerning the soul of moving things, nor was it an evolvement from the Separate Intelligences. (Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.)) Rather, it was the spirit of the Great G-d: out of his mouth cometh knowledge and discernment. (Proverbs 2:6.) For he who breathes into the nostrils of another person gives into him something from his own soul. (Similarly, since G-d breathed into man’s nostrils, it follows that the soul in man is of Divine essence.) It is this which Scripture says, And the breath of the Almighty giveth them understanding, (Job 32:8.) since the soul is from the foundation of binah (understanding) by way of truth and faith. (Truth and faith here signify Cabalistic concepts. See my Hebrew commentary, p. 33.) This corresponds to the saying of the Rabbis in the Sifre: (Numbers, beginning of Seder Matoth.) “Vows are like swearing ‘by the life of the King:’ oaths are like swearing ‘by the King Himself.’ Although there is no proof for it in Scripture, there is an allusion to it: By the living G-d, and by the life of your soul.” (II Kings 4:30. Here in the verse where an oath is being expressed, it says, by the living G-d. It does not say “by the life of G-d,” which would indicate that His life is independent of Him; rather it says, by the living G-d, thus indicating that life is His very essence. (The correctness of this translation is indicated by the patach under the word chai, which is not in the construct state, and therefore means “the living G-d.”) See my Hebrew commentary, p. 33, for further elucidation of this point. Thus there is an allusion here to the teaching of the Sifre that “an oath is like swearing ‘by the King Himself,’” since in this verse quoted, where an oath is being given, it says, by the living G-d. This is an oath “by the King Himself.” In the case of a person, however, it says “by the life of your soul,” thus indicating that in a human being his life and his soul are two independent things. This explains the tzere under the word chei, which indicates a construct state combining two independent nouns. Thus there is an allusion to “Vows are like swearing ‘by the life of the King.’” See also Note 293.) And in the Midrash of Rabbi Nechunya ben Hakanah we find: (Sefer Habahir, 57. See above, Note 42.) “What is the meaning of the word vayinafash (and He rested)? (Exodus 31:17.) It teaches us that the day of the Sabbath preserves all souls, for it is vayinafash” [i.e., from the word nefesh, soul]. It is from here that you will understand the expression, speaking the oath of G-d. (Ecclesiastes 8:2. This denotes that an oath is like swearing “by G-d Himself.” See Note 290 above.) The person learned in the mysteries of the Torah will understand. Know that those who engage in research have differed concerning man. Some say that man has three souls. One is the soul of growth, like that in a plant; or you may call this “the force of growth.” Then there is also a soul of movement in him, which Scripture mentioned concerning fish, animals, and everything that creeps upon the earth. The third is the rational soul. And there are some philosophers who say that this soul in man which comes from the Most High comprises these three forces while the soul is but one. (The division of opinion among the philosophers as to the nature of the soul is clearly marked in Jewish philosophy. Ibn Ezra (Ecclesiastes 3:7) writes at length to prove that the soul in man consists of three parts. He quotes Saadia Gaon to be of the same opinion. The poet-philosopher Solomon ibn Gabirol (M’kor Chayim 5:20) also held this theory. Rambam, however, in his Sh’monah P’rakim, Chapter 1, holds that man’s soul is but one.) This verse in its plain meaning so indicates for it states that G-d formed man of the dust of the ground, but he lay there lifeless like a dumb stone, and the Holy One, blessed be He, breathed into his nostrils the breath of life, and then man became a living soul, able to move about by virtue of this soul, just like the animals and the fish, concerning which He said: ‘Let the waters swarm with swarms of living creatures,’ (Above, 1:20.) and ‘Let the earth bring forth the living creature.’ (Ibid., Verse 24.) This is the meaning of the expression here, ‘lenefesh chayah’ (into a living soul) man was made, meaning man turned into a soul in which there is life, after having been as a potsherd with the potsherds of the earth. (Isaiah 45:9.) For the letter lamed in the word lenefesh indicates the opposite, [namely, that from being a potsherd he became a living soul]. And so it is in the verses, And the water shall turn ‘ledam’ (into blood) upon the dry land; (Exodus 4:9.) And it turned ‘lenachash’ (into a snake); (Ibid., Verse 3.) And He made the sea ‘lecharavah’ (into dry land). (Ibid., 14:21.) Onkelos, however, said: “And it became a speaking soul in man.” From this it would appear that his opinion coincides with those who say that man has various souls and that this rational soul which G-d breathed into his nostrils became a speaking soul. It appears to me that this also is the opinion of our Rabbis, as we may deduce from what they said: (Sanhedrin 65b.) “Rava created a man. He sent him to Rabbi Zeira who spoke to him but he did not answer. Said Rabbi Zeira to him: ‘You are created by one of the colleagues; return to your dust.’” (This story indicates that man has various souls, since Rava was able to bestow the soul of movement upon the man he created, but he could not give him the soul of speech.) And in Midrash Vayikra Rabbah we find written: (32:2.) “Said Rabbi Avin: When a man sleeps, the body tells the neshamah (the moving spirit), and the neshamah tells the nefesh (the rational soul), and the nefesh tells the angel.” (The Midrash there concludes that each soul in man communicates to the other its sense of agreement that G-d’s judgment is just. At the same time it is obvious from this Midrash that the Rabbis are of the opinion that there are various souls in man.) So also the verse, He gathers unto Himself his spirit and his breath, (Job 34:14.) indicates, according to its plain meaning, that his spirit and breath are two distinct things. That being so, the verse, And the Eternal G-d formed man, states the formation of movement, that man was formed into a creature capable of movement since “formation” denotes life and perception by virtue of which he is a man and not a kneaded mass of dust, just as it is said, And the Eternal G-d formed out of the ground every beast of the field, and He brought them unto the man. (Further, Verse 19.) And after He formed him with the power of perception, He breathed into his nostrils a living soul from the Most High, this soul being in addition to the formation mentioned, and the whole man became a living soul since by virtue of this soul he understands and speaks and does all his deeds and all other souls and their powers in man are subject to it. The letter lamed in the word lenefesh is thus the lamed indicating possession, just as in the following verses: My lord, O king, ‘lecha ani’ (I am thine), and all that I have; (I Kings 20:4.) ‘lakoneh’ (to him that bought) it, throughout his generations; (Leviticus 25:30.,) ‘lecha ani’ (I am thine), save me. (Psalms 119:94.) Or, it may be that the verse is stating that man wholly became a living soul and was transformed into another man, as all His formations were, from now on, directed towards this soul.
כתועפת ראם לו means [GOD BROUGHT THEM OUT OF EGYPT] IN ACCORDANCE WITH THE STRENGTH BEFITTING HIS SUBLIMITY (רום) and loftiness. Similar is (Job 22:25) “and silver of strength (תועפות)" — they (the word תועפות here and in the verse quoted) are both expressions signifying strength. — And I say that really it has the same meaning as the verb in (Genesis 1:20) ועוף יעופף which signifies: a bird that raises itself into the heights and lofty spheres — and this is evidence of great strength. Accordingly ותועפות ראם really signifies “a flight in the heights”. — Another explanation of תועפות ראם is: “the strength of Reemim” and our Rabbis said that this refers to “the demons’” (their strength is subject to Him) (cf. Gittin 68b).
224. “At that time it is seen as a certainty, etc.” At that time it is visibly clear that it is a living creature [nefesh ḥaya], i. e., a soul [nefesh] of that holy creature [ḥaya], which is Malkhut, and not from the other side [Sitra Aḥara]. This is [the meaning of]: “Let the waters swarm” [Genesis 1:20], which is explained [as follows] in the Book of Enoch: The waters of the holy seed will be imprinted with the impression of the living creature. This is the imprint of the letter yod, which is inscribed in the holy flesh more than all the other inscriptions in the world.
225. “And let fowl fly, etc.” “And let fowl fly above the earth” [Genesis 1:20]. This is Elijah, who flies the entire world in four flights, in order to be there at that covenant of the holy sign of circumcision. A seat must be set up for him, and one must declare with his mouth: “This is the seat of Elijah.” Otherwise, he will not be present there.
The Gemara relates an excerpt of an exchange between a Roman government official and Rabban Yoḥanan ben Zakkai. And furthermore, the official asked Rabban Yoḥanan ben Zakkai: One verse states: “And God said: Let the waters swarm with swarms of living creeping animals, and birds will fly” (Genesis 1:20); apparently birds were created from the water. And it is written: “And from the ground the Lord God formed every beast of the field, and every bird of the air and brought them unto the man to see what he would call them” (Genesis 2:19); apparently birds were created from the land.
(Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions.) The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth (Gen. 1:1.) . {A parable} of a king who made a chair. After he had made it he made its footstool (Greek ‘υποπόδιον.) : the Heavens are My throne and the Earth My footstool (Is. 66:1.) . What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven (Gen. 2:4.) {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens (Is. 48:13.) . Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands (Ps. 102:26.) . Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was (Gen. 1:2.) , it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights (Gen. 1:14.) . According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem (Gen. 1:20.) . According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce (Gen. 1:24.) . According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan (Greek λοπάς.) and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens (The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.) . Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
It was stated (Babli 27b.) : The people of the watch (Meaning the bystanders who do not work in this week.) are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water (Gen. 1:6.) . On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate (Gen. 1:9.) . On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights (Gen. 1:14.) . “Curses” is written (Reading מְאֹרוֹת as מְאֵרוֹת.) . On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers (Gen. 1:20.) . They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously (Babli 8b.) , from the following: we rose and asked of our God for this (Ezra 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (Diqduqe Soferim Ta`anit p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote.) .” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret (Dan. 2:18.) . For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.
Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3).
But the Israelites were fertile and prolific; they multiplied and increased very greatly, so that the land was filled with them.
Elohim said, Let the waters teem with swarms of living creatures, and let birds fly above the earth, in the open canopy of the heaven.
And Allah willed that moving things that have a living soul would move among the waters, and that flying things would fly over the Earth, before the layer of the heavens.
And the Lord said, Let the lakes of the waters swarm forth the reptile, the living animal, and the fowl which flieth, whose nest is upon the earth; and let the way of the bird be upon the air of the expanse of the heavens.
Kohanim sanctify their hands in the Temple until the "joint" (i.e., the wrist, see Hul. 106b:1), and their feet until the [bottom of the] calf. One who pours over his hands shall not say, "Since the first waters were impure, behold, I am pouring from the impure"* ( translation follows the GR"A) , and if he did so, he must dry off his hands [and wash again]. One who immerses his hands does not need to dry them off. One who pours over his hands needs to raise up his hands so that the water does not run beyond the joint (i.e., back toward the hand), for [otherwise] it will return [to the hands] and will defile his hands, but one who immerses his hands does not need to raise up his hands. One who pours over his hands -- if he intended [to purify them], his hands are pure. Rabban Shimon ben Gamaliel says, [if] he poured the first [waters] and afterwards found a fly on his hands, or any other [creature] whose creation was from the water (see Gen. 1:20), his hands are pure. One who pours over his hands -- if the water flowed until the joint, his hands are pure, and if not, his hands are impure. [If] there is a doubt [as to whether the water] flowed [to the wrist], his hands are pure, and Rabbi Yosei says, his hands are impure.
| וַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כׇּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה ׀ הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כׇּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃ | 21 P | God created the great sea monsters, and all the living creatures of every kind that creep, which the waters brought forth in swarms, and all the winged birds of every kind. And God saw that this was good. |
(1) Or one could also say - "I have oxen and donkeys" (Genesis 32:6) that behold it is written "and E-lohim said 'let the waters swarm with living soul [nefesh chayah], and let birds fly over the earth'" (Genesis 1:20). We can read this through hints: through the Torah, which is called 'water', a person merits [to become] 'living soul', which is the higher soul. "And let the birds fly over the earth" meaning, that a person may fly through their thoughts to the higher worlds. "And E-lohim created the great lizards" (Genesis 1:21) and see Rashi's explanation: and the words of the aggadah (Baba Batra 74b:6) - 'this is Leviathan, created both male and female' (Rashi on Genesis 1:21:1). One could say that Rashi z"l hints with his words [that it is necessary] to respond the the language of the Text "and He created" which at a first glance looks superfluous. Also, to the the change in the language, as it should say "and [God] said 'may there be great lizards etc'". However, according to the issue pointed out above, it will be explained that this is a hint to the tzadik who clings to the Blessed One, who is called 'Leviathan', an expression for accompanying [leviyah] and clinging to the Exalted Blessed Name. It is impossible that a person would come to this level without being with the Holy Blessed Name, since at the outset the Holy Blessed Name commanded that a person should work alone regarding this level, to merit a soul, and therefor it is written "and He said etc". But regarding the second level, which is to merit clinging to the Blessed One, called by the name Leviathan, which is to be in such clinging as to almost be disconnected from reality, until the Holy Blessed Name cools the person - and this is "cooled the male" [Ed - the original text Bava Batra 74b:7 is 'cooled the female'], meaning that in this clinging the Holy Blessed Name cools the person so as not to uproot them from reality, "male" is a hint to clinging. "Killed the female" is a hint to such a tzadik, whose female side is the yetzer hara, and the tzadik killed it, completely. "And salted [her] for the tzadikim in the world that is coming" (Bava Batra 74b:6) is a hint for the tzadikim that come after, that will be easy for them to serve the Blessed Name through what the tzadik caused to be, with their deeds, as above. "Salted" is an expression of sweetening, since the salt sweetens the meat, and so too the tzadik sweetens the yetzer hara [impulse to evil] until it is easy for the tzadikim that are coming in the future to serve the Holy Name, with no effort and no strain, and the two levels spoken above are given to the tzadik by the Blessed Name as a gift.
It is written in the Midrash Rabbah (Kohelet, Parsha 1), “‘I wounded, and I will heal.’ (Devarim, 32:39) … Rabbi Yohanan said, ‘I struck’ is not written, but rather ‘I wounded.’ I created a wound (The word for wound – mahatsti – is similar to the word mehitsah, “divider.”) in that I made a division between the upper and lower realms whereby the upper realms exist forever, and the lower realms are subject to death. Yet in the time to come, there will no longer be death, as it is written (Yeshayahu, 25:8), ‘He will destroy death forever.’ Rabbi Abba said, furthermore, in the time to come I will return and heal the wound. It is precisely through the division that I bring healing.” The matter of division hints at the positive aspect of separation, which necessitates the existence of free choice, as mentioned above. The result of choosing the good, despite the concealment of God’s presence, is the revelation of the God’s glory in the world. This is as the Gemara says (Rosh Hashanah, 31a), “[What psalm did the Levites recite] on the second day of the week? ‘God is great and greatly praised,’ (Tehillim, 145:3) because He divided His works and ruled over them.” The division of God’s attributes led to the birth of the attribute of Malkhut – G-d’s Kingship – by means of human beings using their power of choice. Before the division, God could not be called, “King.” (Before the division of heaven and earth, God ruled alone. R. Gershon Hanokh uses the term moshel - – a ruler – to define G-d’s reign at that stage. This is unlike a king, who rules through the consent of the people. Thus, it was only on the second day, after the division in creation was formed and something “other” than G-d existed, could the creation willfully crown Him as its King. ) Thus, on the first day of the week [the Levites recited]; “The earth is God’s and the fullness thereof” (Tehillim, 24:1). (The song that the Levites sung each day of the week corresponded to the six primordial days in which G-d created the world. Since, on the first day of creation, there was not yet a division between heaven and earth, nor was there an independent creation to coronate G-d as King, so, the Levites, on Sunday, sang “The earth is God’s and the fullness thereof.” At that point, the creation belonged solely to G-d.) It was then that He acquired, gave over acquisition, and ruled in His world. What does it mean that God, “ruled,” on the first day? He ruled against the will of the creation, without having His sovereignty built upon the free choice of the creation. But since concealment is a prerequisite for choice, it also leads to absence, darkness, and the need for healing. This is hinted at in the Zohar (Bo, 35a), with the secret of the great sea creature: (See Bereshit, 1:21) Then, when the light was hidden above from the gardener, (The Zohar is revealing the secrets of the mystery of creation, which begins on the first day, where God “divided between the light and the darkness.” Before this passage, the Zohar introduced the concept of the Tsaddik (Holy Man, also, alluding to the sefirah of Yesod) who is described as a gardener, who tends, cultivates, and facilitates growth. It also represents Divine providence, which “cultivates,” humankind in particular and the creation as a whole. ) as mentioned, the first darkness emerged, hitting [the sea creature] on the hole that had been made in its head. And a single thread emerged from between the light that had been hidden and the emerging darkness. This is as it is written, “And God divided between the light and the darkness.” This sea creature, (The sea creature is the Leviathan (see Bereshit 1), representing the highest levels of Hokhmah - Wisdom (ChaBaD of Hokhmah), which are the concealed forces in the upper waters. The Midrash teaches us that there were two Leviathans, the largest creatures of the sea, a male and a female. The female was killed after being created, and its meat was salted and preserved for the Righteous in the time to come.) with the separation of the thread, was then divided into the rivers that flow within the darkness. (The thread of light that that the Zohar tells us is emerging from the darkness provides the power of choice and the ability for man in the lower world to choose the good, thereby revealing God’s glory in the world. ) God created the lower world purely out of His kindness. This is as it is written (Tehillim, 89:3), “For I have said, the world will be built on kindness.” God divided space into six directions. (North, south, east, west, up, down.) Each direction representing one of the six lower attributes (Sefirot), and from the division of these six attributes comes the power of choice, which brings forth the seventh and final attribute of Malkhut – Kingship. (Malkhut is the ability to receive God’s light and thereby crown Him as King of the world. ) This is related to the statement in the Chapters of Rabbi Eliezer, that Kingship only comes about through choice and will. Now, the attributes are divided into Hesed - Lovingkindness, Gevurah - Strength, Tiferet - Beauty, etc. (The revelation of God’s sovereignty is achieved through man actively choosing through which of the six lower attributes that Sovereignty will be revealed. To reveal the aspect of Sovereignty in any one of the attributes, one must draw the light of ChaBaD into that attribute. ) We have mentioned above that each of the attributes on its own is not intrinsically good. Thus, when any one of the attributes is used without Da’at – Consciousness (Da’at, or Divine consciousness, originates in the intellect, or the upper three sefirot, and is ideally drawn down and infused into the lower revealed sefirot, the attributes of action. The drawing of divine consciousness allows for spiritual growth, much as water and nutrients that flows through the tree allows for the tree to grow. ) one could make grave blunders, such as showing mercy to cruel people. (This would be a misuse of the trait of Hesed - lovingkindness. See above, Part 2, chapter 2, for a discussion of the misuse or “unclarified” used of the attributes.) However, when the six lower attributes (The six lower “revealed” Sefirot are Hesed – Lovingkindness, Gevurah – Strength, Tiferet – Beauty, Netzah –Eternity, Hod – Majesty, and Yesod – Foundation. Each of these corresponds, as well, to elements of the human personality.) are illuminated with the light of HaBaD, (HaBaD is the initials of the three upper “intellectual” or “hidden” Sefirot, Hokhmah – Wisdom, Binah – Understanding, and Da’at – Consciousness. HaBaD is the spiritual root of man’s intellectual faculties. ) and as a result, the sum total of the attributes are used in their proper time and place, then the structure is complete. Then the attribute of Malkhut comes forth as the true completion and perfection of all the attributes, and the light of the Kingship of Heaven shines in its full completeness. Indeed, when a man reaches the point where he is drawing HaBaD into the lower attributes, which is possible only through his concerted efforts in Divine service and striving to know God, it must occur in the same way that Shabbat follows the six days of the week. (The six work days correspond to the six attributes (sefirot), from Hesed to Yesod, with Shabbat corresponding to the Sefirah of Malkhut. Just as free will needs the engagement of all six of these attributes (without which, a person would be emotionally imbalanced, and fall into idolatry, as explained above), which leads to the creation of Malkhut – the willing acceptance of G-d’s kingship – so too, does Shabbat follow the six days of the week.) Similarly, with man, this is only possible through efforts at the service of God, crowning God over him as his King, and accepting upon himself the yoke of the Kingship of Heaven. In the world, this idea is hinted at in the place of the Holy Temple, which is a place of lucid Divine service, for it is at that place that God shines His light in its fullness.
From the moment Rabbi Shimon bar Yohai passed on, the wellsprings of wisdom were closed. As it says in the Zohar (Vayehi, 217a), “From the death of Rabbi Shimon bar Yohai, wisdom departed from the land.” It was even known during the Rashb”i’s (RaShBI is the common acronym for Rabbi Shimon Bar Yokhai.) life that the wellsprings of wisdom would close from the time of his passing. As it says (Terumah, 149a), “In the generation in which Rabbi Shimon lived, God’s desired to reveal the hidden knowledge of the Torah through him … Woe to the generation in which he departs! The wise will be few, and wisdom will be forgotten from the land.” Elsewhere in the Zohar it is stated (Vayakhel, 201a): “Woe is the generation when the lower light departs and joins the upper light!” This is said in several places in the Zohar. So too do we find several statements in the Gemara telling us that the mysteries are hidden among the select few of the generation. Granted that all of the sages of the Gemara possessed knowledge of the mysteries of the Torah, yet each one knew according to his own level. It is said in the Gemara (Hagiga, 13a), “Rabbi Ami said, the secrets of the Torah are only imparted to an individual who possesses five qualities, ‘The captain of the fifty, the honorable man, the counselor, the cunning artificer, and the eloquent orator.’ (Yeshayahu, 3:3)” We find that the masters of the Talmud would teach the Torah’s mysteries only with great trepidation. On this same page of Gemara it the following story is related: “Rabbi Yohanan said to Rabbi Elazar, ‘come and I will teach you the mysteries of the Divine chariot.’ Rabbi Elazar replied, ‘I am not yet old enough’ (To learn the mysteries of the Torah one’s mind must be settled, fully matured.) When he felt he was ready, Rabbi Yohanan had already passed away. Later, Rabbi Assi said to Rabbi Elazar, ‘come and I will teach you the mysteries of the Divine chariot.’ He replied, ‘If I had been worthy, I would have learned this from your master Rabbi Yohanan!’ “ Truly, it was said of Rabbi Elazar that he was love-sick for the knowledge of the Torah! For one the Gemara (Eruvin, 54b) honors with the title, “Mara D’Ara D’Yisrael – the master of the land of Israel,” it is inconceivable that he did not know the secrets of the Torah. Yet there are different levels in the knowledge of the mysteries. As it is said in the Zohar (Bo, 34b): Rabbi Shimon said, “there are many in our fellowship who know Ma’aseh Bereshit, the mysteries of creation. Yet there are very few who understand the hints of the mystery of the Tanin HaGadol – the great Sea Creature.” (See Bereshit, 1:21. Variously classified as whales, dragons, or the Leviathan and its mate.) It is mentioned in the Pri Etz Hayyim (Sha’ar Kriyat Shema) that the Arizal wanted to explain to his students the mystery of the recitation of the Shema according to the mystery of the Kav HaMidda (the measuring line), (See Zohar, Parshat Pekudei, 233a. The “measuring line” refers to the way God measures His infinite effluence into the finite vessels of creation.) yet they were not worthy to receive this knowledge from him. The Zohar Hadash (Parshat Va’etchanan) lays down the fundamental that there are various “faces” of interpretation in the mysteries of the Torah. With the passage of time until the end of the Talmudic era, the knowledge of the mysteries declined, until at the end it was reserved for the select few of the generation and sealed with an iron seal.
"And according to the words of Aggadah, etc. For if not, why were the serpents excluded from the general category of 'every living creature that moves,' rather they are distinct creations like the Leviathan and its mate."
The great whales. See Rashi in the name of the Aggadah. A species is considered to be in its ideal state only when male and female dwell together. Some creatures, however, are so huge that this world would be unable to bear them. Thus if the Leviasan were to mate the world would be destroyed.
And He created etc., to their species: The verse informs us that even though that at the time of the Holy One, blessed be He's, pronouncement, several species came forth in the water and with the birds; nonetheless, the Holy One, blessed be He, continued to create several species from those that already came out also afterwards. For example, the chicken that came out from the pronouncement, [resulted] in many species with the same characteristics as the chicken and they are all [considered] one species. And so [too] is it with all those mentioned in this verse.
AND GOD CREATED. The meaning of romeset (creepeth) is walks. Some are of the opinion that the sin of romeset is in place of a samekh. (The root resh mem samekh means to tread. Thus romes with a sin means the same as romes with a samekh.)
And God created, etc.: The explanation is that God added power to the two parts of creation that were created from the water. And that which it repeated to say, "and all the living souls, etc." and that the waters did not suffice to bring them out - which we did not find with what was done by the ground in the bringing forth of grasses and herbs, [whereby] the proclamation of God was sufficient for it - you should know that neither a grower nor a creator can create more that what is in the potential of its [own] growth, since how can a person give what he doesn't have; and behold, the water and the dirt lack living spirit, and from where would they have spirit to give to those they create. And even though the earth and the waters have a very fine life force, even if they give from it, they would not [be able] to give more than what is in them, and this would be insufficient for the fish and the birds; so therefore, their power was not enough and God had to create a living spirit and this is [what is meant] when it states, "And He created, etc. all the souls, etc." And if in His command to the waters, He said, "Let the waters swarm with swarms of living souls," the explanation is [that] the swarms be set up to receive living souls. Since you need to know that life force [requires] a setup and that is the intermediary between it and between matter, and the ability to create [such a set up] exists in the waters, since, as we have said, they have a fine spiritual power.
And in the great sea monsters, God made a change in their creation - as we have said - and He didn't state in [a more] general [fashion], "And He created the souls of the sea monsters and all the souls, etc.;" by which the verse revealed that they are different from everything [else] in the waters; since besides that God implanted a soul within them, also in the power of their creation itself, God created an extra power within them; since there is no power within the waters to make it, as we have said. And this is the amazing fish, it is the leviathan, and its matters are explained in [the] words of [the Sages], of blessed memory (Bava Batra 74b). And the reason it did not state about this creation, "and it was so," is that there is no place for it, since it is not needed to say "and it was so" except when only the proclamation of God is stated; [there] the Torah tells "and it was so," since He [had] said, "let there be;" which is not the case when it states, "And He created" - proclamation is included in it, execution is included in it.
ויברא אלוקים את התנינים הגדולים, “G’d created the large sea-monsters, etc.” According to the plain meaning the Torah speaks about a category of fish. Seeing they are so extraordinarily large, the Torah attributes their creation to G’d Himself instead of to the water. This is in line with the Torah crediting G’d personally with creating Man when we read in 1,27 ויברא אלוקים את האדם בצלמו. “G’d created Man in His image.” In both instances the Torah intended to convey that G’d created these bodies ex nihilo, out of previously non-existent matter. Some Greek scientists, quoted by Nachmanides, claimed that they had personally observed such monsters having bodies 500 miles long. Also our sages in Baba Batra 73 describe the dimensions of these monsters as being gigantic. Rabbi bar bar Chana claims to have encountered them on his voyages. He goes on about unbelievable feats performed by these monsters. [The author lists some; I prefer to direct the reader to the folio in the Talmud. The reader may also be interested in my treatment of the subject in my book “the Just lives by his faith.” Ed.] According to an homiletical approach the meaning of the words התנינים הגדולים refers to Leviathan, both the male and the female of the species (compare Baba Batra 74). The reason the Torah mentions the word גדולים, ”large ones,” is that Leviathan was extraordinarily large. His carcass was found in the great ocean which spans the globe. The word הגדולים is similar in meaning to the same word applied to the “big luminaries,” which distinguished them from the smaller stars. These luminaries are several times the size of earth. It is quite possible that the absence of the usual ויהי כן after the report of the creation of Leviathan was meant to alert us to the fact that this pair did not endure and that is what the sages meant who told us on the same folio of the Talmud that if the two had been allowed to mate they would have caused the destruction of the globe. What did G’d do? “He castrated the male of the species and killed the female, salting away its flesh for consumption by the righteous at a future time.” This is the meaning of Isaiah 27,1 הרג את התנין אשר בים. “He killed the monster which was in the sea.” This verse also testifies to the fact that there was both a male and a female Leviathan as the verse first referred to לויתן נחש ברח, and continues to speak about ועל לויתן נחש עקלתון, והרג את התנין אשר בים. When Isaiah spoke of “He killed the monster,” this indicates that the male was left bereft of his mate. This may have prompted King David to describe the function of the surviving male Leviathan being for G’d “to have fun with.” (Psalms 104,26). As to the exact wording of the text in Psalms, לויתן זה יצרת לשחק בו, I believe what David meant was for Leviathan to have fun in the ocean. After all, verse 25 spoke of the הים הגדול, “the great ocean.” G’d said to Job (Job 40,25) “can you draw out Leviathan by a fishhook?” All these verses prove that only one of the species remained alive. The reason our verse spoke about את התנינם, may have been to allude to the fish in the ocean which are to serve as food for the Leviathan. On the other hand, my great teacher Rabbi Shlomoh (Aderet) felt that that the Midrash refers to a real meal which will be served to the righteous in the world to come. He understood the saying quoted in Vayikra Rabbah 7,3 by Rabbi Berechiah literally. [This is at variance with Maimonides who understood all such Midrashim as purely allegorical as Rabbi Chavell pointed out in his notes.] Rabbi Berechiah bases himself on the verse in Leviticus 7,24 which seemed to him extraneous and from which he derived that the righteous who had refrained from eating any diseased animals or any which had died of natural causes, i.e. טרפה ונבלה, would be compensated in the future by participating in a meal from the meat of the Leviathan. The text does not say that these righteous will feast on “Leviathan,” but “on the meat of Leviathan.” This word suggested to my Rabbi that the Talmud discussed a real meal. Naturally, what the sages had in mind with this meal was not something exclusively physical, designed to only provide satisfaction for the body; this would certainly not be germane to the domain of the world of the future. We know that spiritual forces are awakened and strengthened through the intake of physical food. The idea behind this feast therefore is that seeing it would be extremely satisfying from a gastronomic point of view, the spiritual benefits derived from it would be commensurate. It is not unlike the time when Yitzchak asked Esau to provide him with tasty venison to enable him to bestow a spiritual blessing on him (Genesis 27,4). We also encounter such a spiritually uplifting meal when Moses entertained his father-in-law Yitro in Exodus 18,12 where the eating is described as taking place לפני האלוקים, “in the presence of G’d,” i.e. it was a spiritual experience. Another example of such a meal is recorded in Samuel I where we are told that the young prophets stood and prophesied before Samuel as a result of having taken part of that meal. At any rate, it is likely that the meal G’d will serve the righteous in the future will have a similar effect on them. Some commentators believe that the food i.e. both meat and fish served at that meal, possesses special properties as the animals from which it will be prepared had been the original ones created during the six days when G’d made the universe. Our present world simply does not deserve that the people in it experience such delights. This is why the people who will be invited to participate in that meal will be the ones who have led exemplary lives in this life, denying themselves any forbidden pleasures. It is entirely possible that such pure foods had been prepared already when Adam and Chavah were still in Gan Eden prior to their sin. There may even have been an allusion to this when the Torah described the tree of knowledge as inspiring the desire to acquire additional knowledge (Genesis 3,4). Nowadays we are already familiar with a variety of drugs which are helpful in this regard. If that is so, then there can be no question that under the ideal conditions prevailing in Gan Eden some of the plants which were created during the six days of creation must have possessed such power. After all, the manna which the Israelites ate during their trek through the desert, though physical food, was designed for people of an especially high intellectual level. It was meant to enable the Israelites to comprehend abstract concepts and phenomena such as angels. The manna did not contain any superfluous ingredients which had to be excreted by the body as we know from Psalms 78,25 לחם אבירים אכל איש, “each man ate bread designed for highly intellectual persons.” Our sages in Yuma 75 explain that this means that all of the manna was absorbed by the body. Our sages have found an allusion to the food which will be provided for the righteous in the future when they said in Chagigah 12: “G’d grinds manna in the heavens for consumption by the righteous.” Perhaps the period when this meal will be served will coincide with the end of the period when man [his surviving soul? Ed.] will require physical food to sustain him. Subsequent to that meal the period which our sages have described as an era during which the righteous will “sit” with their crowns on their heads enjoying the splendour exuded by G’d’s presence will commence, so that the meal served from the remains of the Leviathan will be the very last physical meal these souls will ever imbibe. Just as the eighth day of the festival of Sukkot, שמיני עצרת, is so named as it represents the pinnacle of the previous seven days of the festival as well as its conclusion, so the meal consisting of the Leviathan may be the pinnacle of physical life on earth to be followed by life of a totally different, exclusively spiritual level. Looking at our verse from a rational, investigative point of view [this is still a quotation from the writing of Rabbi Shlomoh Aderet on this subject], the subject of Leviathan which G’d created male and female may be an allusion to the relationship of שכל ונפש, mind and soul. The Kabbalists have explained that man, as opposed to the angels, is not obligated to act in a certain manner. Seeing that angels are intrinsically rational beings, they have שכל intelligence, but do not have a soul. As a result they have no free choice. Man who has both נפש ושכל, is different. We may perceive of שכל as the masculine part of man’s spiritual faculties, whereas נפש represents the feminine part of these faculties. Alternatively, you may view שכל as the צורה, “form,” and נפש as theחמר , “material.” The word לויתן, “Leviathan,” means “connection;” it is a combination of the two words לוית חן, (compare Proverbs 1,9 where the word חן describes that there is an element of פאר, ”magnificence” connected with Leviathan, as well as Genesis 30,34 ילוה אישי אלי, “my husband will join me”) The intellect (masculine, active) is perceived as joining the soul, (the feminine, passive). If our sages called this “monster” לויתן, this expressed the idea that it combined both masculine and feminine properties within one whole. It was an unusual species. At other times our sages speak of Leviathan as if it were two different creatures, one male one female. Seeing that both the נפש as well as the שכל aspect of man i.e. his non-tangible components, become attached to the body of man, we can now understand why man was not created similar to the disembodied angels who are dominated by their intellect. The reason is that G’d wanted that נפש and שכל be dependent upon one another at all times so that in fact these two forces operate as if they were disembodied entities. This is what the sages meant when they said that if the male and female Leviathan were tied to one another so that they are indispensable to one another they would ruin the universe. [the Hebrew word is נזקקים, a word which describes the dependence of male and female marriage partners on one another. Ed.] The reason is that the urge to reproduce the species would be absent in the world if its superior creature, man, were to be guided merely by intellectual powers. It is the נפש, the seat of desire, which motivates man to seek physical union with the female and thus to ensure the survival of the species. On the other hand, if intellect would exercise constant and ongoing dominance on נפש this would result in the נפש part of man to become so attached to the divine that just as the prophet Elijah [compare Elijah’s departure from earth in Kings II 2,11. Ed.] the נפש would “drag” its body with it to the celestial regions in order to cleave to G’d. What did G’d do in order to prevent either of these developments to occur? “He castrated the male, the power of שכל, and He “killed” the female power, i.e. נפש. Castration is a denial of the ability to procreate; “killing” is also a form of the denial of life. This is why our sages described the absence of something either as a form of castration or as a form of death. When the Midrash went on to say that G’d “salted away the meat of the female Leviathan for the righteous in the future,” the word “salted” is a simile for everything which keeps for a long time. This is why an eternal covenant between G’d and the Jewish people is described as ברית מלח עולם, “a covenant of salt for all times.” The presence of salt is insurance against loss by deterioration. On the other hand, the sages made fun of people who thought they could stash away their money thus guarding it against loss, and they advised the giving of charity as an insurance against losing one’s money. They coined the phrase (Ketuvot 66) “he who salts his money will experience that it shrinks.” The overall consideration guiding our sages in the way they depicted the Leviathan was that by depriving both male and female of the power to procreate this would lead to the depopulation of earth. By telling us that G’d salted away” the meat of the Leviathan, the sages wanted to remind us that the righteous will have a life to look forward to in the hereafter. In that world their existence would not be limited by time. Seeing that the origin of both נפש and שכל is in the region of water, the water created on the second day, they are also frequently described as fish, i.e. they have this in common with the fish that they both were created out of water [though out of different categories of water. Ed ] Thus far I have copied from the words of my teacher, may his light continue to shine. [Rabbi Shlomoh Aderet obviously was still alive at the time Rabbeinu Bachya wrote this part of his commentary. 1235-1310 Ed.] Now to a kabbalistic approach to the matter of the תנינם. You are aware of a tradition that the angels were created on the fifth day [the view of Rabbi Chaninah in Bereshit Rabbah 1,4 as opposed to views that they were created on the second day. Ed.] The “great monsters” are viewed as the four camps in which the שכינה, the presence of G’d, may be found. The Talmud Taanit 31 called these 4 regions מחול [maybe an acrostic. Ed.] These regions serve the purpose of acknowledging G’d’s greatness in song and thanksgiving. This appears based on Judges 5,11 שם יתנו צדקות ה', ”there they will sing the salvations of G’d.” In describing what was created on the fifth day, the Torah mentions ועוף יעופף, which refer to the angels who fly all over. [the word ועוף in that instance is not understood as a noun, i.e. “bird,” but as part of the activity of flying. Ed.] The reason why the angels are compared to עוף יעופף is because already the prophets Isaiah and Ezekiel describe them as having two sets of wings (Isaiah 6,2). The Targum of the word וכפלת, “you will double over, i.e. fold,” in Exodus 26,9 is ותעוף. You know that the Torah calls any bird which flies with two wings עוף. [as opposed to flies, butterflies etc, which have more than 2 wings to fly with. Ed.] It does not matter that the act of flying is of a physical nature or merely a description of the movement by disembodied spiritual creatures such as angels. When the Torah describes these creatures as flying על הארץ על פני רקיע השמים "over the earth and the sky of the heaven,” the words על הארץ refer to the place upon which the angels stand, whereas the words על פני רקיע השמים are an elaboration on the meaning of the words על הארץ, i.e. in the lower regions of the universe. We find a similar use of this expression in Ezekiel 1,15 where the prophet speaks of והנה אופן אחד בארץ, “and here one wheel was on the ground.” [Rashi understands the word there as “below,” i.e. not in the celestial regions. Ed.] Yonathan ben Uziel also renders the word בארץ there in the same sense. Rabbi Shimon bar Yochai (compare Zohar Bereshit 46) understands the word ועוף as a reference to the archangel Michael of whom it has been said in Isaiah 6,6 ויעף אלי, “he flew to me.” The word יעופף referred to the archangel Gavriel of whom we are told in Daniel 9,21 מועף ביעף “he was lifted in flight.” The words על פני רקיע השמים refer to the angel Uriel. This is the mystical meaning of the words מרכבו ארגמןin Song of Songs 3,10. The intelligent reader will understand what I refer to. [The word ארגמן is understood as an acrostic of the names of the four angels א-וריאל, ר-פאל, ג-בריאל, מ-יכאל The alternate name for Gavriel is Naftali.]
ואת כל נפש החיה הרומשת “and every thing which has a living soul which moves.” this is a reference to the vision of Ezekiel of the four-faceted חיה, i.e. the phenomenon with the faces of a human being, a lion an ox and an angel. Ezekiel 10,15 mentions it as being a subject of his vision when he stood at the banks of the river Kevar
ואת כל עוף כנף למינהו, “and every winged bird according to its kind.” Here the Torah explained that the angels created on the fifth day were of a variety of categories, of varying degrees of holiness; some of them were the products of the element fire, others of the element water. Some were powerful enough to overpower fire, others would be destroyed by fire if they were in on a collision course.(compare Yuma 21).
ויברא אלוקים את התנינים, we do not find the expression ויהי כן in this paragraph. The reason that the Torah had to introduce this paragraph with the words ויברא אלוקים, “G’d created,” as distinct from “the waters brought forth,” or something similar, is that the waters were not capable of producing creatures of such dimensions and capabilities without additional input by G’d Himself. Both G’d and the waters combined to produce these monsters, hence their creation is described by the word ויברא.
אשר שרצו המים, you should know that in parts of the oceans which are far distant from the dry land there are no fish, seeing the waters by themselves are unable to sustain their lives by supplying the fish with additional food such as plants which grow on land or vegetation on rocks which are close to land, or refuse left by man as food for the fish by the passing ships. Fishermen do not explore the areas we have mentioned, as it is impossible for their boats to enter such waters without risking their lives. Fishermen are alerted to the fact that they approach such areas by the absence of fish in the regions close to the ones described. The oceans are constantly stormy in such regions.
הגדולים, this description is justified seeing that on the dry land there are no creatures which are of a size comparable to whales, etc. Compare the stories told in the Book of Job (chapters 40-41) extolling the size and power of these creatures. Some people believe that the various names by which these creatures are described refer to a species and a sub-species, whereas others believe that the descriptions refer to a single species or specimen. Still others believe that all the large sea monsters are known by the collective name of “Leviathan.” The scholar Rabbi Avraham bar Chiya wrote that the reason why the Torah employs the word ויברא in connection with the fish instead of writing ויעש, “He made (completed),” is because fish are not truly fully developed living creatures, seeing they do not possess a lung with which to breathe, and due to their inability to live on land. G’d blessed all these creatures in the water at the time they were created, as we know from Genesis 1,22, although a similar blessing is not recorded in connection with the creation of either domesticated beasts or free-roaming beasts. It was due to this blessing that the various fish and water-based creatures survived the deluge without having to take refuge in Noach’s ark. Furthermore, it is due to this blessing that these marine creatures increase and multiply at all times of the year, seeing the blessing contained the words “be fruitful and multiply, and fill the waters in the oceans, and also the birds shall multiply on earth in a similar fashion (during any period of the year).” In this respect both the fish and the birds behave in a manner similar to human beings who can and do mate and fertilise their female partners without regard to the season of the year. The mammals which did not receive this blessing from G’d are only able to create progeny at certain times of the year, something called “the mating season” (compare Rosh Hashanah 11).
הרמשת, its mobility testifies to it being a living creature.
AND G-D CREATED THE GREAT SEA-MONSTERS. Because of the great size of these creatures, some consisting of many Persian miles — the Greeks in their books even relate that they knew some of them to be 500 Persian miles long, and our Rabbi likewise spoke of them in magnifying terms (Baba Bathra 73b.) — on account of that, Scripture explicitly ascribes their creation to G-d for He brought them forth from nought from the beginning, as I have explained the expression b’riyah (creation). Similarly, Scripture does so in the case of man (Verse 27: And G-d created man in His own image.) on account of his exaltedness, thus informing us that man, with his mind and reason, also came forth from nought. I wonder why it does not say “and it was so” on this day? Perhaps it would not have been possible to mention And He created after saying, “and it was so,” since it refers to the preceding. (If Verse 20 (Let the waters swarm with swarms of living creatures, etc.) would have concluded with the expression and it was so, it would have implied the creation of the sea-monster, since they also swarm in the waters. How then could it say in the following verse, And G-d created the sea-monster, as if it were another act of creation? To say, and it was so after vayibra (And He created) is also not possible for this would be redundant. Hence on the fifth day, the expression and it was so does not appear in Scripture.) Our Rabbis have said (Baba Bathra 74b.) that the great sea-monsters are the Leviathan and its mate which He created male and female. He then slew the female and preserved it in salt for the benefit of the righteous in the hereafter. It is possible that on account of this it would not have been appropriate to say concerning their creation, “and it was so,” since they did not continue to exist [in the form in which they were created].
התנינים הגדולים, even though, in the previous verse, the Torah reports on the directive for the waters to produce multiple reproductions of each species which has its habitat in the waters, and we could have thought that this did not include gigantic creatures such as whales, the fact is they (it) too had been produced by the waters at the same time. The species described as Leviathan, Nachash beriach and Leviathan beriach in Isaiah 27,1 and the Leviathan described in Job 40,25 are what our verse here refers to.
התנינים THE HUGE CREATURES — the large fishes that are in the sea; and according to the statement of the Agada (Bava Batra 74b) it means here the Leviathan and its consort which He created male and female. He, however, killed the female and preserved it in salt for the benefit of the righteous in the time to come, for had they been permitted to be fruitful and to multiply the world could not have endured because of them.
נפש חיה — that have vitality.
תנינים. Ein Wort zweifelhafter Ableitung. Möglich, daß die Wurzel נון ist mit vorgesetztem ת, (wie תנור von תלמיד ,ניר von למד, vielleicht auch תפוח von נפח, (aufgeblasen, Ball, Apfel נון chaldäisch Fisch von נין hebräisch Nachkommen, wie גד von דגה sich reichlich vermehren, wovon auch דגן, wegen der vielen Körner auf einem Halm. תנין wäre ein Fisch- oder doch dem Fische verwandtes Tiergeschlecht. — Ebenso zweifelhaft ist הרמשת, von רמש .רמש ist offenbar verwandt mit רמס .רמס aber bedeutet überall ein festes, starkes Auftreten, ja selbst ein Zertreten, während רמש doch, wie es scheint, die leise Bewegung kleiner und kleinster Tiere bedeutet. Es könnte nun allerdings sein, daß רמש eine schwächere Form von רמם wäre, und רמז, die schwächste, die nur ein Winken bedeutet. Analogien dafür finden sich z. B. זנה (verstärkt זנה (völlig verlassen צנה ,סנה ,שנא, wovon das erste Liebe abwenden, das zweite Hass zuwenden, das dritte abwehren, zurückweisen, daher Dorn, und das vierte den Stachelschild bedeutet. Ebenso זוז die leise Bewegung, שוש die innere freudige Bewegung, סוס das schnelle Roß, und צוץ die hervorbrechende Blüte. Allein eine sprachliche Erscheinung spricht doch einer andern Auffassung das Wort. סוס heißt Ross und 00 die Kleidermotte. (Ebenso עש die Wollmade und חוש ,עוש eilen.) Es scheint daher die Stärke der Bewegung nicht lediglich nach der in einer gegegeben Zeit zurückgelegten Strecke, sondern auch nach der Zahl der in einer gegebenen Zeit wiederholten Bewegungstätigkeiten, somit nach der Energie der Bewegung, bemessen zu werden. Zählen wir die in einer Minute vom kleinsten Wurm gemachten Schritte und vergleichen sie mit der vom schnellsten Roß in gleicher Zeit gemachten, so dürfte der kleinste Wurm das schnellste Ross an Schnelligkeit der Bewegung weit überflügeln, und es begreift sich wie סוס das Ross und סס der Wurm, ebenso aber auch wie רמס das stärkste Auftreten und רמש die Bewegung kleiner und kleinster Tiere bedeuten kann. Die Energie, die sich dort in der Stärke des einzelnen Trittes offenbart, zeigt sich hier in der Raschheit der wiederholten Bewegung. Jedenfalls scheint, wie שרץ die selbstthätige Bewegung, die Bewegung nach einem Ziele hin im allgemeinen, so רמש diese Bewegung in ihrer Beziehung zu dem Widerstandselemente, dem Boden, dem Wasser, zu bedeuten, welches den Stützpunkt für die Hebelbewegung bildet. — כנף verwandt mit גנב, entziehen, dem Blick entziehen, לא יכנף עוד מוריך. Daher auch כנף, der Gewandzipfel. כנף scheint den Flügel nach seiner den Körper (und die Jungen) bergenden Bestimmung, somit mehr den ruhenden Flügel zu bezeichnen. Daher auch die Ausdrücke: בצל כנפיך תסתירני, ופרשת כנפך על אמתך und sonst, wo immer die bergende, dem Anblick Anderer entziehende Bedeutung hervortritt. Gleichwohl erscheint es auch ohne weiteres als das Werkzeug der Bewegung, המהלך על כנפי רוח und sonst. Daß כנף auch in dieser Beziehung den Flügel bedeutet, weil er den Vogel der Erde und unserem Blicke entzieht, wäre nicht unmöglich. "Es ist also Gott, der die großen Fischgeschlechter geschaffen und so auch jedes Wesen des kleinen sich fortbewegenden Lebens, welche die Wasser für ihre Gattungen hervorgebracht haben, und jeden beschwingten Vogel für seine Gattung, und Gott, der sah, daß es gut sei." — Auch hier wie bei זרעים steht das Gattungsgesetz nur bei der Ausführung und war bei der Anordnung implizit gegeben.
ויברא אלוקים את התנינים, the evolutionary powers of the waters did not suffice for this task. They could not produce the original sea-monsters without having been provided for this with seed by the Creator.
And God created the great (sea) monsters (taninim): [The verse] began with the taninim because of their unusual largeness, to inform that they too were the work of His hands, may He be blessed. And all animals that are of unusual largeness - that live in the water or crawl on the earth - are called taninim.
That crawls: [This is] an expression of trampling; which is to say that the whole body is on the earth and tramples the ground.
That the waters swarmed: See the previous verse.
According to its species... according to their species: See above, verse 11.
According to the Aggadah this refers to the Leviasan. Rashi is answering the question: Why did it specify התנינם, as opposed to any other creature? And why were they singled out among all living beings by the definite article ה? Thus Rashi explains, “According to the Aggadah...” (Devek Tov)
He killed the female. Rashi is answering the question: It is written התנינם without the י of the plural form, implying there was only one. Yet we read it as התנינים, plural. Thus Rashi explains that Hashem created them male and female, and therefore we read it in the plural form. But later He killed the female, and that is why it is written in the singular form. (Devek Tov)
God created the great serpents [ taninim ]. In several places in the Bible, the tanin is identified with the livyatan or some creature resembling it. In modern Hebrew, livyatan refers to a whale while tanin refers to an alligator, but these are not their biblical meanings. Rather, the tanin and livyatan are mysterious aquatic creatures that were created in the water and whose relationship to our world is unclear. In several places in the Bible they are depicted as enormously powerful monsters, which at times do not accept the authority even of God. And every living creature that crawls, with which the water swarmed in their kinds. The variety of living creatures ranges from tiny fish that fill rivers, lakes, and streams to powerful sharks, and even to the great sea monsters, whose existence borders on the abstract and which may possess some form of intelligence. And every winged bird in its kind, a myriad of species. And God saw that it was good.
ויברא אלוקים את התנינים הגדולים, “G’d created the large sea-monsters.” According to Nachmanides the Torah used the term בריאה for the “creation” of these sea monsters because of their tremendous size, a term normally reserved for creating something out of nothing. The Torah had used the same term when G’d created man, as man is such a superior creature that he cannot be compared to other mammals. The reason why the Torah fails to add the customary ויהי כן, signaling that the phenomenon now created endured, is precisely because in this instance it did not endure. According to our sages in Baba Batra 75 G’d killed the female of the pair and salted away its flesh in order to serve it for the righteous at a future time.
Furthermore, we find several verses that appear to contradict this principle. (Maharal was aware of this question, and offers the following explanation (Chiddushei Aggados, Shevuos 9b): when the created beings are complementary, like heaven and earth, it is possible that they were created at the same time even though they are not identical.) For example, “God created the great sea-creatures.” (Bereishis 1:21.) There are some who, like Rashi, interpret the verse simply, as referring to the various large fish in the sea. Now, certainly, not all the large fish are of the same size, as any sea-farer will relate. Even if one would say that – as is the Aggadic interpretation (Bava Basra 74b.) that Rashi also cites – the verse refers to the Leviathan and its mate, the male and female Leviathan were not identical, as is evident from that Talmudic passage which cites the verse, (Yeshayahu 27:1.) “On that day, God will focus the attention of His hard and strong sword upon Leviathan, the extended serpent, and upon Leviathan, the crooked serpent.” The Talmud notes that the word Leviathan is mentioned twice, once referring to the male and once to the female. Rashbam explains that the words “the extended serpent” refer to the male, which is straight, like a door-bolt. (The Hebrew describes the first Leviathan as nachash bariach, which we translated as, “an extended serpent.” Rashbam interprets the word bariach as meaning “a door-bolt”, for the reason Tosfos Yom Tov gives in the main text.) The words “the crooked serpent” refer to the female Leviathan that surrounds the entire world. Thus, even according to this interpretation, the two were not identical: one was male, the other female; one straight, the other crooked. The same principle applies with regard to Adam and Chavah, according to the interpretation (Berachos 61a.) that they were created together as a two-faced entity. According to this interpretation, although Adam and Chavah were created together and fused as one being, they were nevertheless formed differently – one was entirely male, and one was entirely female. The same is true regarding the creation of the heavens. First, it is written: (Bereishis 1:1.) “In the beginning, God created the heavens,” and then it is written: (Ibid 1:7.) “God made the firmament,” as explained by the commentaries. (The commentaries see an apparent contradiction between these two verses, and many of the commentaries have proposed resolutions. See, for example, the commentaries of Ramban and Radak to Bereishis 1:1.) As cited in the previous section, there are at least two heavens, and they are not identical. Since the higher heaven encompasses the lower one, it must be greater than the lower one. In any event, the verses refer to all the heavens, which were created or made with one act.
David is described with the term בן אדם (ben adam), [which we have translated as “mortal”. A more literal translation of ben adam is “son of man.”] Adam is the most superlative term for man, as the Zohar, Parshas Tazria, (Zohar, Vol. III, Parshas Tazria, p. 48a.) states. Therefore, it is appropriate to use [this term] with regard to David, for he reigned over Israel and the monarchy was given to him for eternity. [However,] David is referred to as ben Adam, “son of man,” and not Adam, “man,” because [in a way,] David was “the son of Adam,” as it were. As our Sages taught, (Yalkut Shimoni, Bereishis, sec. 41.) David was destined to be stillborn and Adam, the first man, granted him 70 years of his life. Do not be surprised that David himself authored this psalm [even though it explicitly alludes to him. We see an even more surprising expression of this quality with regard to] Shmuel, who declared, (I Shmuel 12:11.) “And He sent Yerubaal, Yiftach… and Shmuel,” referring to himself by name. Here, although David spoke about himself, he did not refer to himself by name, [but instead,] used a different term. [Thus, this verse is less surprising.]
Teninim ha-Gedolim (“The Great Dragons” [Gen. 1:21]). The three “patriarchs.”
20. “And God-Elohi”m-אלהי״ם created the great sea giants.” (Genesis 1:21)
21. “And God-Elohi”m-אלהי״ם saw that it was good.” (Genesis 1:21)
The engraving of engravings [is] as the appearance of a long snake, and it is stretched out to here and to there, tail in its head. The [back-]head connects [itself] to the shoulders, furious and angry [possibly a reference to Psalm 78:49], observing and hidden. Once for thousand short days the plowshare was revealed [another reading: was filled] through its smokes/knots, the fin in its parts, its head was broken in the waters of the ocean, as is written: "You broke the heads of the sea serpents on the waters" [Psalm 74:13]. There were two, one was turned around, sea-serpents תנינם, written in a reduced form [in Bereshit 1:21] [instead of תנינים], heads, as you say: "and an image on the heads of the creature: a firmament" [Ezekiel 1:22].
Come and behold, Jacob knew that Esau had to cleave to the tortuous serpent. As a result, in all that Esau did, he acted as slyly and crookedly, just like another just like another tortuous serpent. This is as it ought to be. This agrees with the words of Rabbi Shimon, "And Elohim created the great crocodiles," which refer to Jacob and Esau, "and every living creature that moves" (Gen. 1:21), refers to the levels between them. By necessity, Jacob needed to behave wisely against the other serpent. This is as it must be.
this Leviathan (According to tradition, God created the Leviathan with a mate but slew her in order that they not reproduce. Because of their tremendous size, they would have brought much destruction to the world (See Rashi to Genesis 1:21).—Rashi)
How many are Your works, Adonoy! You made them all with wisdom; the earth is full of Your possessions! This sea, great and wide— therein are innumerable creeping things, animals small and great. There ships travel; this Leviathan (According to tradition, God created the Leviathan with a mate but slew her in order that they not reproduce. Because of their tremendous size, they would have brought much destruction to the world (See Rashi in Genesis 1:21).—Rashi) You formed to frolic with. They all look to You expectantly, to provide their food in its time. [When] You give it to them, they gather it in; [when] You open Your hand, they are sated with goodness. When You hide Your face, (When God withdraws His sustaining power from any creature or being, it perishes.) they are panic-stricken; When You gather in their breath, they perish, and to their dust they return. When You send Your spirit, (This refers to the era when God will restore life to the dead.—Rashi) they will be created [anew]; and You will renew the face of the earth.
My soul, bless Adonoy; Adonoy, my God, You are greatly exalted; with beauty and splendor are You clothed. Enwrapped in light, garment-like, He spreads out the heavens like a curtain. He Who covers His upper chambers with water, (This refers to the “waters that are above the skies” (Genesis 1:6-7; Psalms 148:14).—Metsudas Dovid) He Who makes clouds His chariot, He Who walks upon wings of wind. He Who makes winds His messengers, flaming fires His servants. He Who established the earth upon its foundations, [so] that it shall never be moved. The deep, He covered as with a garment; (God covers the depths of the seas in order to prevent them from overflowing and destroying the world.—Metsudas Dovid) the waters remain on mountains. (Even though the nature of water is to flow downward, God nevertheless ordered that there be water on the highest mountains.—Metsudas Dovid) At Your shout they retreated, at Your thunderous voice they hastened away. (This sentence describes God's command, “Let the waters under the heavens be gathered together unto one place” (Genesis 1:9).—Metsudas Dovid) They go up mountains, down into valleys, to the specific place You founded for them. You set a boundary (The sand is the boundary; the water may not cross it to flood the earth.—Rashi) [which] they may not cross, lest they return to cover the earth. He Who sends springs into streams to flow between the mountains; to water all the beasts of the fields; the wild ones quench their thirst. Over them dwell the birds of the sky, from among the branches, they give voice. [You] Who waters the mountains from His upper chambers, (See footnote 00.) from the fruit of Your works (“The fruit of Your works” refers to the rain which satisfies the needs of the earth.—Metsudas Dovid) the earth is sated. [You] Who causes grass to sprout for cattle, and vegetation for the labor of man, to bring forth bread from the earth; wine to cheer the heart of man, to make [his] face shine from oil, and bread to sustain the heart of man. Adonoy's trees are sated, (The trees are satisfied with the rain.) the cedars of Lebanon that He planted; where birds make their nests, the stork—the firs are her home. The high mountains [are] for the wild goats, the rocks a refuge for the rabbits. He made the moon to fix seasons the sun knows its place to set. You make darkness and night comes, in which move about all the beasts of the forest. —The young lions roar for prey, and seek their food from the Almighty. [When] the sun rises, they gather and come into their dens to lie. Man goes out to his work, to his labor until evening. How many are Your works, Adonoy! You made them all with wisdom; the earth is full of Your possessions! This sea, great and wide— therein are innumerable creeping things, animals small and great. There ships travel; this Leviathan (According to tradition, God created the Leviathan with a mate but slew her in order that they not reproduce. Because of their tremendous size, they would have brought much destruction to the world (See Rashi in Genesis 1:21).—Rashi) You formed to frolic with. They all look to You expectantly, to provide their food in its time. [When] You give it to them, they gather it in; [when] You open Your hand, they are sated with goodness. Whey You hide Your face, (When God withdraws His sustaining power from any creature or being, it perishes.) they are panic-stricken; When You gather in their breath, they perish, and to their dust they return. When You send Your spirit, (This refers to the era when God will restore life to the dead.—Rashi) they will be created [anew]; and You will renew the face of the earth. The glory of Adonoy will endure forever, Adonoy will rejoice in His works— Who gazes upon the earth and it trembles; Who touches the mountains and they erupt. I will sing to Adonoy with my life; I will offer hymns to my God as long as I am alive. May my words be pleasant to Him; I will rejoice in Adonoy. (When God accepts my prayer, I will rejoice in His deliverance.—Metsudas Dovici) Sin will be excised from the earth, and the wicked will be no more; My soul bless Adonoy, Praise God.
How many are Your works, Adonoy! You made them all with wisdom; the earth is full of Your possessions! This sea, great and wide— therein are innumerable creeping things, animals small and great. There ships travel; this Leviathan (According to tradition, God created the Leviathan with a mate but slew her in order that they not reproduce. Because of their tremendous size, they would have brought much destruction to the world (See Rashi in Genesis 1:21).—Rashi) You formed to frolic with. They all look to You expectantly, to provide their food in its time. [When] You give it to them, they gather it in; [when] You open Your hand, they are sated with goodness. Whey You hide Your face, (When God withdraws His sustaining power from any creature or being, it perishes.) they are panic-stricken; When You gather in their breath, they perish, and to their dust they return. When You send Your spirit, (This refers to the era when God will restore life to the dead.—Rashi) they will be created [anew]; and You will renew the face of the earth.
this Leviathan (According to tradition, God created the Leviathan with a mate but slew her in order that they not reproduce. Because of their tremendous size, they would have brought much destruction to the world (See Rashi in Genesis 1:21).—Rashi)
“God created the great serpents and every living creature that crawls, with which the water swarmed by their species, and every winged bird in its kind, and God saw that it was good” (Genesis 1:21). “God created the…serpents [hataninim]” – Rabbi Pinḥas said in the name of Rabbi Aḥa: Taninim is written without a yod (Yod being the sign of the plural.) – this is Behemoth and Leviathan, that have no mates. Rabbi Shimon ben Lakish said: Behemoth has a mate, but has no desire [to mate], as it is stated: “The sinews of its testicles are knotted” (Job 40:17). Rav Huna said in the name of Rav Matna: The peacock comes from a single white-colored drop, (Sperm.) and yet it has three hundred and sixty-five colors, corresponding to the number of days in the solar year. Rabbi Yirmeya Kahana asked Rabbi Shimon ben Lakish: ‘One who crossbreeds sea animals, what is the halakha?’ (It is forbidden to crossbreed animals (Leviticus 19:19).) He said to him: ‘Also in their regard it is written: “By their species.”’ (Alluding to the concept that different species should not be interbred.) With this, ben Lakish spread out his net for Kahana. (He sought to stifle any further questions.) Kahana raised an objection: ‘Is “by their species” not written regarding fish as well?’ (That certainly does not allude to a halakha that they should not be interbred, as that is an impossible act.) With this, Kahana spread out his net to trap Rabbi Shimon ben Lakish. How, indeed can this be done? (The mixing of two species of fish.) Rabbi Yona said: ‘I can explain it regarding driving animals: (The Torah also forbids tying two different species together and forcing them to move along together (Deuteronomy 22:10). ) One brings two fish, a mairon and an asparon, (Two different species of fish.) ties them together with reed-grass, and leads them along in the river or the sea. It is prohibited to do so, due to the prohibition of diverse kinds, as we learned: (Kilayim 8:2.) The diverse kinds that were mentioned regarding driving them [together], may not be used to plow, to haul, or to pull together. Thus it is stated: “And every living creature that crawls, with which the water swarmed by their species”’ (Genesis 1:21). (Indicating that the prohibitions involving diverse species apply to sea life as well.) “And every winged bird” (Genesis 1:21) – this is the peacock.
(Gen. 1, 21) And God created the great sea monsters. Here in Babylon they translate this "sea gazelles." R. Jochanan, however, said: "It means leviathan— leviathan male and female, as it is written (Is. 27, 1) On that day will the Lord punish with His heavy and great and strong sword leviathan the flying serpent, and leviathan the crooked serpent, and He will slay the crocodile that is in the sea."
Praise God from the earth and so forth. Isaiah said (Isaiah 43:7), "everyone who is called by My name, and so forth." The Lord did not create man except for His glory. As it is said (Proverbs 16:4), "The Lord has made everything for its own purpose, and so forth." He created them to praise Him. As it is said (Psalms 19:2), "The heavens declare the glory of God, and so forth." Just as the heavens and all that is in them praise Him, so too does the earth and all that is in it praise Him. As it is said, "Praise God from the earth." Everyone praises the King. And who praises Him first? The sons of the palace, and afterwards the sons of the province. Therefore, it is said, "Praise God from the heavens, and so forth." After they praised Him in the heavens. And who praises Him first? One who is greater than his companion. And who are these great ones? The sea monsters. As it is said (Genesis 1:21), "God created the great sea monsters." Therefore, they praise Him first. As it is said, "Sea monsters and all depths." And how many depths are there that have not been explored? As it is said (Proverbs 8:24), "When there were no depths I was brought forth." And it is written (Exodus 15:5), "The depths covered them." And until now, no one knows how many there are. Until the sons of Korah said (Psalms 42:8), "Deep calls to deep, and so forth." Therefore, it is said, "Sea monsters and all depths." Let all praise the name of God.
On the fifth day He brought forth from the water the Leviathan, the flying serpent, and its dwelling is in the lowest waters; and between its fins rests the middle bar of the earth. All the great sea monsters in the sea are the food for the Leviathan. Every day it opens its mouth, and the great sea monster destined to be eaten that day (tries) to escape and flee, but it enters the mouth of the Leviathan; and the Holy One, blessed be He, plays with it, as it is said, "This is the Leviathan, whom thou hast created to play with him" (Ps. 104:26).
And just like He, may He be blessed, is the beginning, so too does He finish everything to the end. That is why he said, "He is the Designer (Yotzer)" - meaning to say, that He makes a form (tzar tzurah) into the physical. And it is from the expression, tzurah, which appears about a form that is embedded. And he said, "He is the Creator" - that is something Godly that clings to the creations, but it is not embedded in the physical; it is not like the embedded form. Hence these two expressions, "He is the Designer, He is the Creator," correspond to the higher creations and the lower creations. For the lower creations - their form stands in the physical; but creation, that he said, [is] about the higher creations. Hence you will only find the expression, creation, [among the lower creations] with man; since man has a Godly matter. And likewise is it written with the sea monsters - as it is written (Genesis 1:21), "And God created the great sea monsters." And according to the opinion of our Rabbis, may their memory be blessed, this is the leviathan and his spouse (Bava Batra 74b). And certainly a Godly matter clung to this creation, being the leviathan. So creation is relevant to these two. And likewise is the expression, creation, relevant about the heavens and the earth as a collective, because of this. And this thing will be explained further later (Derekh Chayim 6:11 at the end), regarding "Everything that the Holy One, Blessed be He, created in His world, etc." - see there. And he said that, "He is the Understander" - meaning to say that he understands the acts of people and oversees them.
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
And the explanation is that an expression of creation is said about a separated Godly form that becomes attached to the creations. And that is since with man, it is written explicitly (Genesis 9:6), “in the image of God did He make man” - such that you know from this that Godly content was attached to the form of man. And likewise with heaven and earth - which are the collective of the world - there is no doubt that Godly content was attached to them. And for this reason, an expression of creation was written [about them]. And so too, the giant sea-creatures, since Scripture explains that they are “giant sea-creatures” (Genesis 1:21). And according to their giantness - to the point that they are an amazing creature - Godly content was attached to them. [Hence] an expression of creation was said about them. As there is this thing with all the creations, as will be explained. However the Torah used an expression of creation [specifically] with these three, because it is famous and completely, visibly revealed with these three; whereas with other things, it is not revealed.
CREATED. Most Biblical commentators explain that the word bara (created) indicates creation ex nihilo. But if the Lord make (yivra) a new thing (beri’ah) (Num. 16:30) is similar. However, they have overlooked And God created (va-yivra) the great sea monsters (God obviously did not create the sea monsters ex nihilo, for the verse concludes, and every living creature that creepeth, wherewith the waters swarmed, which shows that the sea monsters were created out of the water. Also, it is absurd to assume that on the fifth day of creation God would create sea monsters ex nihilo.) (Gen. 1:21) and the three times the word created is used in one verse, viz., And God created (va-yivra) man in His own image, in the image of God created (bara) He him; male and female created (bara) He them (Gen. 1:27). They also failed to consider I form the light, and create darkness (Is. 45:7) wherein darkness, which is the opposite of light, an existing entity, is described by the prophet as being created. (Darkness is the absence of light. Thus Isaiah uses the term created in the opposite sense of creation ex nihilo. In Isaiah it means the creation of nothing out of something (Krinsky). Hence bara does not necessarily imply creation ex nihilo.) The following is the precise explanation of the word bara. Bara has two meanings, one of which has been noted above. (That is, to create or make.) The second (That is, to eat.) is found in the verse neither did he eat (bara) bread with them (II Samuel 12:17). However, in the latter case, an alef has been substituted for a heh. (Most of our manuscripts of the Bible have barah with a heh. However, Ibn Ezra’s manuscript must have had bara with an alef. See also Jacob ben Haim’s edition of the Hebrew Bible, 1524, which has the same reading as Ibn Ezra. There is some difficulty in understanding this comment as the printed text is corrupt. We have followed Vat. Ebr. 38 as suggested by Weiser. For a different rendering see Filwarg.) The reason is that bara (in I Sam. 12:17) is similar to le-havrot (to urge to eat) in And all the people came to cause David to eat (le-havrot) bread (II Sam. 3:35). The verb le-havrot appears in the hifil (and its root ends with heh), for if it ended with an alef, Scripture would have read le-havri, as in to make yourselves fat (le-havri’achem) with the chiefest of all the offerings of Israel (I Sam. 2:29). We also find bara conjugated in the pi’el, as in and cut down (u-vereta) for thyself (trees) (Joshua 17:15). This is not like the similar word beru in choose (beru) you a man for you (I Sam. 17:8) but rather like bare (hack, dispatch) in and dispatch them (u-vare) with their swords (Ibn Janah, The Book of Roots, root bet, resh, alef, explains bara in Josh. 17:15 to mean chose, as in I Sam. 17:8. Ibn Ezra disagrees. The point of I.E’s comment is that bara spelled bet, resh, alef primarily means to cut. It is encountered with this meaning in both the kal and pi’el. Bara also means to eat. However, in the latter case its root is bet, resh, heh, although it is found spelled bet, resh, alef in I Sam. 17:8. In the latter instance, however, we treat it as if there were an interchange between the heh and alef.) (Ezekiel 23:47). The meaning of bara is to cut or to set a boundary. The intelligent person will understand what I am alluding to. (I. Husik, A History of Medieval Jewish Philosophy, p. 190, notes, “The Hebrew word bara, ordinarily translated “created,” which implies to most people the idea of creatio ex nihilo, Ibn Ezra renders, in accordance with its etymology, to limit, to define, by drawing or incising a line or boundary. Having said this, Ibn Ezra, in his wonted mysterious manner, stops short, refusing to say more, and preferring to mystify the reader by adding the tantalizing phrase, ‘The intelligent will understand.’ He means apparently to indicate that an eternal matter was endowed with form.” Nahman Krochmal, More Nevuche Ha-zeman (quoted by Krinsky), suggests that Ibn Ezra’s belief is similar to that of the Kabbalists; i.e., the world was created out of an emanation from God. See also C. Sirot, Philosophy in the Middle Ages (Hebrew), p. 112. Ibn Ezra was a neo-Platonist. According to neo-Platonism the world came about by emanation from God. Ibn Ezra is apparently saying that at the creation spoken of in the first chapter of Genesis, God gave final form to what had previously emanated from Him.)
I believe we may have to pay closer attention to the wording we see in our paragraph i.e. “this is the word of G’d: ‘collect from it on a daily basis’” this indicates a linkage with the words: “this is my G’d and I want to exalt Him” (which the Israelites had said while at the sea). Ever since then they had been able to refer to G’d as “this,” the Israelites had become worthy of eating the same kind of “food” as do the angels. It is important to appreciate that inasmuch as the manna was definitely physical food it nonetheless enabled the derivative of the supernatural light to survive in terrestrial surroundings. G’d supplied this food to the people who received His Torah in order to refine their abstract intelligence and enable it to attain deeper spiritual insights into the mysteries of the Torah. It is not strange that physical food can have this effect. We have evidence of this on several occasions. Not only that. Our sages speak of physical food which G’d will feed disembodied spirits (human) in the hereafter when He will provide the flesh of the Leviathan which He has stored for this purpose (compare our commentary on Genesis 1,21). Unless such food could enhance the spirits of the departed souls, what would be the point in our sages telling us about such meals in the heavenly regions? Perhaps we are to assume that the creatures such as the Leviathan and the bird called בר יוכני are themselves derivatives of this original light, and that this is the reason they would be able to survive in this world until needed to provide food for the righteous in a future when life on earth will be different from today. Let us examine the creation of Leviathan and Bar Yuchni and what we know about them. Both these creatures were created on the fifth day of creation. Baba Batra 74, basing itself on the plural in the words התנינם הגדולים, states that one of them was to serve as food for the righteous in the hereafter. The same applies to the בהמות בהררי אלף, “the beasts on a thousand mountains,” (a reference to what is known as שור הבור, designated for consumption by the righteous (their souls) in the future. It has been described in Psalms as “of a thousand mountains” to reflect Psalms 105,8 דבר צוה לאלף דור, “something G’d has commanded to come true after 1000 generations,” (in the hereafter). According to Pirke d'Rabbi Eliezer this tremendous ox consumes the grass on 1000 hills daily. By night the grass grows again so as not to denude the environment. The beast exists in anticipation of the righteous in the world to come when G’d will feed its meat to them. On the other hand, the point of all this is may well be that there are creatures on this earth whose remains can serve as physical food for the bodies of the righteous in a period described by Isaiah 11,9 as a time when “the earth will be filled with knowledge of the Lord like water which covers the oceans.” At that time we, (terrestrial man spiritually refined), will be able to consume such food. No doubt, the meat of these creatures is the kind of refined food which resembles that of the manna and which had a spiritualizing effect on those who consumed it.
You will have to consider this very carefully. Although the Commandments are not listed in their usual order, i.e. parallel to the sequence of the ten emanations, you will realise the reason why the commandment אנכי had to be the first one. This is because seeing that G’d is first and we have to believe in that fact, the second commandment, which ensures that we do not dilute our belief in the supremacy of G’d as the first and only מציאות at that time, had to be commandment number two although the angels were created before man and it might seem odd to command man who did not exist yet how not to relate to G’d. This might seem especially peculiar when we consider that it was commanded in a framework when seeing there had not been any angels or other agents of G’d, man could not have become guilty of idolatry even if he had tried. The angels represent second rank in the order of creation, immediately below G’d Himself. This is why they were created on the second day (see author’s comment on Genesis 1,21 under “a kabbalistic approach). This is the reason why the angels are called שנאנים based on Psalms 68,18 אלפי שנאן (from the word שני “second”). The third commandment לא תשא is the third as anyone who uses G’d’s name in vain destroys the world which is built on three pillars, i.e. Torah, service of the Lord, and the performance of deeds of loving kindness for fellow human beings (Avot 1,2). The penalty for contravening that commandment also is threefold: Such a person destroys “his bones, his timber, and his stones.” Compare Zecharyah 5,4 who describes what G’d will do to people who swear false oaths as: “it (the curse) shall lodge in the inside of their houses and shall consume them to the last timber and stone.” The Torah repeats the sin, concluding the commandment with the words: “who will use His name in vain,” to emphasize how severely G’d views violation of this commandment. Treating G’d’s honour as of little consequence is equivalent to shaking off the whole range of the commandments as an intolerable burden. The prophet Malachi 1,6 phrased it thus: “If I am a father, where is the honour due Me? If I am a master, where is the reverence due Me?” The reason the commandment זכור was chosen to be the fourth commandment is because the Sabbath is the fourth day following the fourth day, the day on which sun, moon, and all the celestial phenomena were placed in their respective orbits. The sun is the fourth of the seven (or nine) such celestial orbits revolving around the earth. [The author as well as the Kabbalists whose views he mentions lived long before Copernicus, Ed.] The moon is in a fourth orbit relative to the sun, based on the sequence שצ'ם חנכ'ל, the seven “fixed stars” which we have mentioned on repeated occasions. The luminaries are considered מרובעים, “divided into four,” seeing the day is divided into four parts. You will also note that שבתאי, Saturn, the planet corresponding to the Sabbath is the fourth from (inside) the orbit of the גלגל השכל, the sphere of intelligence. Immediately above (outside) that sphere is the eighth sphere that of the כוכבים, the stars. Beyond that sphere is the ninth sphere, the one called ערבות, beyond which is the גלגל השכל the sphere of intelligence. Everything connected with the Sabbath is divided into “four.” There are four separate prayers on the Sabbath none of which is a repetition of any other. The prophet (Isaiah 58,13) when describing the outstanding features of the Sabbath and how we are to behave on it, makes his points in sentences of four words each, such as 1) אם תשיב משבת רגליך, “if you refrain from trampling the Sabbath; 2) עשות חפציך ביום קדשי, “from pursuing your affairs on My holy day.” The fifth commandment כבד is the fifth in number as there are five contributing components which result in offspring being born, in parents becoming parents. They are father, mother, fundamentals of nature, i.e. יסודות, time, and G’d. The father contributes the sinews, the bones and everything in the human being that is coloured white; the mother contributes all the red-coloured parts, such as the blood, the flesh, the hair and the black in the pupil of the eyes (compare Niddah 31). This black-looking colour is in reality a form of red, it has been impaired (Niddah 19). The יסודות are the four basic raw materials our physical universe is composed of. These four basic components function in various combinations, i.e. they are to a human body what a mixture of metals is in an alloy. Time is a factor as a baby’s development inside the womb is determined by the passage of a certain amount of time. Development of the embryo is not complete unless a certain amount of time has elapsed. G’d contributes the soul which is the principal contribution to man’s intelligence. Without G’d’s contribution man would not amount to anything worthwhile although there had been input from 4 other sources. You will find that there are 5 different categories of living creatures in nature: man, mammals, birds, fish, and creeping creatures. When formulating the fifth commandment, the Torah referred to life on האדמה, “on the earth,” i.e. the part of nature yielding some sort of harvest. This part of the earth is divided into 5 categories, i.e. fields yielding a grain harvest; vineyards; vegetable gardens, orchards, forests growing trees for making furniture, heating, etc. There are also five basic kinds of metals that the earth yields for man: gold, silver, copper, iron and lead. The sixth commandment לא תרצח, was placed in sixth position as 6 different character traits may be responsible for a human being murdering another human being. They are: jealousy, greed, hatred, anger, irresponsibility, and drunkenness. The first murder was committed against a human being who had been created on the sixth day (of the week and of creation). The seventh commandment, לא תנאף, is appropriately number seven as there are seven forbidden sexual relationships. 1) sleeping with a woman married to someone else; 2) sleeping with any woman including one’s own when she is in a state of menstruation. 3) A High Priest must not marry a widow. 4) An ordinary priest must not marry a divorcee. 5) sexual relations with animals. 6) homosexual relations. 7) sexual relations with non-Jews. There are seven prohibitions (6 are Rabbinic) that might lead to such forbidden sexual relations. 1) visual, i.e. a situation which may cause arousal because one has viewed what is forbidden. 2) Aural arousal, i.e. listening to the seductive voice of a woman with whom relations are forbidden. 3) secreting oneself with such a woman; 4) conversation with her. 5) touching her; 6) kissing; 7) the actual deed. The eight commandment לא תגנב, is in eighth place as there are eight varieties of violating this commandment. 1) wrong numbering; 2) wrong measuring; 3) wrong weights; 4) withholding found property. 5) kidnapping a Jew or Jewess. 6) stealing money. 7) גנבת דעת, deliberately misleading, i.e. “stealing somebody’s mind.” 8) “stealing for oneself,” i.e. embezzling funds entrusted to one by using them for one’s own needs in a legally permissible way such as if one is a trustee of funds of an orphan using these funds or part of them to pay for a wedding or even to become the dowry of the trustee’s son marrying such a female orphan. Concerning this way of taking advantage of one’s position as a trustee the Torah wrote (Leviticus 19,13) “You shall not defraud your fellow; You shall not commit robbery.” The ninth commandment, לא תענה, was placed ninth because it is well known that the ninth (highest) celestial sphere ערבות contains the throne of G’d’s glory where He stored the souls prior to assigning them to bodies; deserving souls return to that region after death. Anyone who testifies falsely denies the existence and significance of that region and as a result his soul will never return to its sacred origin. Finally, the tenth commandment לא תחמוד was placed in tenth position as anyone who covets other people’s possessions and money will not be likely not give up a tenth of the money he already has; he will not set aside his tithes, etc. By placing this commandment in tenth position, the Torah found an elegant way of warning people that the positive commandment of paying one’s tithes is conceptually linked to the negative commandment not to covet. This commandment concludes the list of the Ten Commandments which correspond to the ten celestial spheres The fact that they have not been listed in the order corresponding to the sequence of the ten emanations is testimony to the deep wisdom of our sages who have said that the Torah is under no obligation to write matters in a chronological sequence of events These sages have displayed deep insight into how all of the 613 commandments are represented in the Ten Commandments and the 613 letters that the list comprises. They have even revealed to us the reason for the absence of the letter ט in this version, i.e. the absence of the words למען ייטב לך, a promise written in the second set of Tablets in the Book of Deuteronomy. Kabbalists suggest that the reason may have been that G’d knew that this set of Tablets was going to be smashed and He did not want the letter ט which symbolises טוב to be smashed (compare Baba Kama 55).
ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.
נסך רביעית ההין יין לכבש האחד. As soon as the priest had bowed down in order to offer the libation, the deputy High Priest would wave the flag cloth to signal to the Levites to begin to chant their hymns. At the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the people assembled would bow down, and after each section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the olah, the burnt offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid, 7,3.) The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1, seeing that this psalm deals with aspects of the creation of the universe. It recalls that everything had been void and empty before that “day.” The psalm concludes with the words ויבא מלך הכבוד, to commemorate the directive: “let there be light.” The attribute כבוד also known as Shechinah, is a great light. On Mondays the Levites chanted psalm 48. In verse four of that psalm the separation between different levels of sanctity is alluded to. In the Holy Temple there were different levels of sanctity such as the עזרה, vestibule, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah describes the separation between the “upper” and “lower” waters. (Genesis 1,6). These various levels of sanctity are referred to in verse four of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor, etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible. (Genesis 1,9) This was an allusion for the judges to congregate when they would sit in judgment and to pronounce judgment for each individual supplicant. On that day the Torah also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality, which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day, i.e. psalm 94 which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and the moon were placed in orbit. The psalmist refers to people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81, which, amongst other matters, deals with the Exodus from Egypt. Pharaoh was compared to a sea monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21) ; On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendour. It was the day that man, the most accomplished of all the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even over nature, i.e. he was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on different days of the week.
כל רמש אשר הוא חי, the word אשר which follows the word רמש lacks the connecting letter ו. This is not something unique, seeing we find it in Chabakuk 3,11 שמש ירח, “sun and moon,” instead of שמש וירח, or in Exodus 1,1 ראובן שמעון, instead of ראובן ושמעון, and many other such examples. אשר הוא חי, these words refer to the fish. It is also possible to understand these words as if the letter ו had not been omitted at all, so that the word רמש would be a collective term for all living creatures (as in Genesis 1,21) so that the additional words אשר הוא חי, would compare living creatures now to vegetation in Genesis 1,30 when G’d permitted only ירק עשב, the higher ranking plants as food for the human species. The fruit of the trees in the Garden of Eden were also included in the term ירק עשב, seeing that man had been permitted to eat any plant that grew out of the earth. I explained the meaning of those words on Genesis 1,11
LET THE WATERS SWARM WITH ‘SHERETZ’ (SWARMS) OF LIVING CREATURES. Rashi wrote: “Every living creature that does not rise much above the ground is called sheretz, [e.g., species] of winged creatures such as flies; of abominable creatures such as ants and worms; of larger creatures such as the mole and the mouse and others of the same kind, and all fishes.” But what will the Rabbi (Rashi. See Note 139.) say of the verse, And you, be ye fruitful, and multiply; ‘shirtzu’ (swarm) in the earth and multiply therein, (Genesis 9:7.) which was said to Noah and his sons? Likewise, the verse stating, which ‘hamayim’ (the waters) swarmed, (In Verse 21.) should, according to this opinion of Rashi, read: “Which swarmed bamayim (in the waters).” (Since, according to Rashi, they swarm in the waters.) Again there are many winged creatures that do not rise in height above the ground even as much as the mole and mouse, and the bat has very small legs, so why should it not be called sheretz ha’oph (a winged swarming thing)? Onkelos’ opinion is that the term shritzah (swarming) has an implication of movement. Thus he says of both sheretz and remes: richasha d’rachish (moving things that move). (This expression of Onkelos is found in Leviticus 11:44, where the Hebrew reads, hasheretz haromes, which Onkelos translated, richasha d’rachish. Thus it is obvious that Onkelos understood both words (sheretz and remes) as conveying a sense of movement.) He has explained it correctly. Shratzim are so called because of their constant movement. It is possible that it is a composite word: sheretz, shehu ratz (that which runs). Remes is so called because it creeps upon the earth and is never quiet or at rest. Know that every winged creature that has four legs is called sheretz ha’oph (a winged creeping (“Creeping,” according to Rashi, would be “swarming.”) thing) because it leans on its legs and moves like shratzim, and a winged creature which is not so is called oph kanaph (winged fowl) because its main method of movement is flying. The meaning of the verse, ‘Veshartzu’ in the earth and be fruitful, and multiply upon the earth (Genesis 8:17.) is thus: that they may walk (Translations which read “that ‘they may swarm’ in the earth” are thus according to Rashi’s interpretation. Ramban, as here explained, understands the sense of the verse to be: “‘that they may move about’ the earth.”) upon the entire earth, and be fruitful and multiply upon it. ‘Shirtzu’ in the earth and multiply therein (Genesis 9:7.) means “move about the entire earth and multiply thereon.” This is the reason for the repetition of the word ur’vu (and ye multiply) in the verse. (Quoted above: And you be ye fruitful and multiply, ‘shirtzu’ in the earth and multiply therein [9:7]. Thus the first expression and multiply establishes the commandment of procreation; the second refers to the duty of making the whole earth habitable for people.) This being so, we will explain the expression, which the waters ‘shartzu,’ (In Verse 21.) as meaning “which the waters have moved and brought forth.” Similarly, the expression, ‘Vesharatz’ the river with frogs (Exodus 7:28.) [means that the river moved and brought forth frogs]. Also, And the children of Israel were fruitful ‘vayishr’tzu,’ (Ibid., 1:7.) means that they were fruitful and they multiplied and moved about because of their multitude until the land was filled with them. Onkelos, however, interpreted the verse, ‘Shirtzu’ in the earth, (Genesis 9:7.) as having reference to propagation. He thus translated, “Propagate in the land,” since he understood the word shirtzu — a verb — as being borrowed from the noun shratzim (reptiles). [The verse, according to Onkelos, thus states:] “And you, be ye fruitful and multiply, as the prolific creatures in the earth, and multiply therein.” Similarly, And the children of Israel were fruitful ‘vayishr’tzu’ (Ibid., 1:7.) means they brought forth progeny abundantly as the prolific creatures.
EVERY ‘REMES’ (MOVING THING) THAT LIVETH. This refers to cattle, beasts and fowl — and also the fish in the sea — since all of them are called “moving things,” just as it is written: Every living creature ‘haromeseth’ (that creepeth) wherewith the waters swarmed. (Above, 1:21.)
SHERETZ HA’OPH’ (WINGED SWARMING THINGS). “These are the thin, lowly creatures which crawl upon the ground, such as flies and hornets, mosquitoes and grasshoppers.” This is Rashi’s language. But I do not consider it to be correct, for a bird is not called sheretz (a swarming thing) on account of its smallness, nor is the unqualified term oph (bird) used because of the largeness of its body. The bat has very small legs, and many kinds of grasshoppers have larger ones than it, so why is the bat not called sheretz ha’oph (a winged swarming thing) like the grasshoppers? (See Genesis, Vol. I, pp. 47-48, where Ramban discusses the same theme. Here the subject is more fully developed.) Rather, the meaning of sheretz ha’oph is written [in Scripture immediately] after it: that go upon all fours. For all fowls that walk upon two legs, have erect necks, and their heads face upwards, and they always depend on their wings and flap them; therefore they are called oph kanaph (winged fowl), (Genesis 1:21.) or just oph. But those that have [four] legs walk lowly, with their neck and head bent downwards like creeping things, and therefore they are called sheretz ha’oph (a winged creeping thing), as I have explained in Seder Bereshith. (Verse 15.) Similarly He referred back here and explained, And all ‘sheretz ha’oph’ (winged creeping things) which have four feet, are a detestable thing unto you, (Verse 23.) the meaning thereof being as if He had said: “all winged creeping things which have only four feet and do not have jointed legs [above their feet] as mentioned [in Verse 21 amongst the signs of purity], are a detestable thing unto you.” The interpretation thereof in Torath Kohanim is: (Torath Kohanim, Shemini 3:10.) “Rabbi (See above, Note 117.) says: And all ‘sheretz ha’oph’ (winged creeping things) which have four feet, are a detestable thing. (Verse 23.) But if it has five feet, it is a clean species.” Now in this section regarding winged creeping things there is only a positive commandment, (I.e., Yet these may ye eat of all winged creeping things etc. (Verse 21), from which you derive the principle that those that do not meet these criteria, are forbidden to be eaten by means of a negative commandment, and a negative commandment derived from a positive commandment carries the force of the positive commandment. Hence he who eats forbidden winged swarming (or creeping) things transgresses a positive commandment, for which there is no punishment by the court. But in the Book of Deuteronomy, Ramban continues, there is also an express negative commandment against eating it. Hence he who eats it incurs whipping.) but in the Book of Deuteronomy there is a prohibition mentioned in connection with it, [namely], And all ‘sheretz ha’oph’ (winged creeping things) are unclean unto you; they shall not be eaten. (Deuteronomy 14: 19. See “The Commandments,” Vol. I, pp. 157-158; Vol. II, pp. 169-170.) It is on the basis of that verse there that whipping is incurred for violation thereof.
The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoḥanan says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).
In connection with the prohibition of diverse kinds, Rabbi Yirmeya says that Reish Lakish says: One who crossbreeds two species of creatures that live in the sea is flogged for transgressing the prohibition of crossbreeding diverse kinds. The Gemara asks: What is the reason, i.e., where is there an allusion to this in the Torah? Rav Adda bar Ahava said in the name of Ulla: It is derived from a verbal analogy between the term: “According to its species [leminehu]” (Genesis 1:21), referring to animals living on dry land, and the same term: “According to its species [leminehu]” (Genesis 1:25), referring to sea creatures. In the same way that the former may not be crossbred, similarly, the latter may not be crossbred.
Rebbi Jeremiah said, Cahana asked R. Simeon ben Laqish (The abbreviation ריש לקיש is Babylonian. The entire paragraph has a parallel in Gen.rabba 7(6); it is mentioned in Babli Baba Qama 55a.) : What is the rule for someone who mates sea animals (In this version, one speaks about aquatic mammals who do copulate.) ? He said to him, it is written about them (Gen. 1:21): “By their kinds (As explained in the next version, “by their kinds” is written to forbid cross-mating.) .” Rebbi Aḥa did not say so, but Rebbi Aḥa used to say in the name of Rebbi Simeon ben Laqish, wherever “by their kinds” is written, kilaim applies to it. Rebbi Cahana objected, it is written about the animals of the sea (In Gen.rabba, one reads “fish.” The verse speaks of all sea creatures, including fish, sea reptiles, and sea mammals. It is difficult to see how copulation could apply to fish.) “by their kinds;” kilaim should apply to them! Rebbi Yose ben Rebbi Abun said, here did Cahana spread his net over Rebbi Simeon ben Laqish and caught him (Since R. Simeon had no answer to his objection.) . Rebbi Jonah said, I can explain it, because of one who leads (Mishnah Kilaim 8:2 states that any two kinds of animals that are kilaim with one another may not be driven or led when harnessed together and may not be used for plowing together.) . He brings a string and binds it to the gills of a white fish (Greek λεῦκος, name of a fish; cf. also λευκός “white”.) and a green fish; they rub one another and spawn (Hence, while copulation is a notion not applicable to fish, any actions to induce cross-breeding are still forbidden. (The Babli, Baba Qama55a, does not consider the crossing of fish species, only that of marine mammals.)) .
The Gemara asks: If that is so, then with regard to a woman who discharges an item with the form of a sea monster, its mother should be impure with the impurity of a woman after childbirth, since the concept of formation is stated with regard to its creation, just as it is stated with regard to the creation of man. As it is stated: “And God created the great sea monsters” (Genesis 1:21).
The Gemara asks: What is the reason that the term “and…formed” that appears with regard to animals is considered free? If we say it is due to the fact that it is written: “And God made the animals of the earth after its kind, and the cattle after their kind, and everything that creeps on the ground after its kind” (Genesis 1:25), and it is similarly written: “And out of the ground the Lord God formed every animal of the field” (Genesis 2:19), and therefore this verse is superfluous, but with regard to the sea monster as well, the expression “and…created” is free, as it is written: “And God made…and everything that creeps on the ground after its kind” (Genesis 1:25), and it is also written: “And God created the great sea monsters.” Consequently, the term “and…created” is also free on both sides of the verbal analogy.
So Moses and Aaron came before Pharaoh and did just as יהוה had commanded: Aaron cast down his rod in the presence of Pharaoh and his courtiers, and it turned into a serpent.
When God began to create (When God began to create Others “In the beginning God created.”) heaven and earth—
When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth,
it was You who drove back the sea with Your might, who smashed the heads of the monsters in the waters;
And thus Elohim created the great whales, and every living creature that creeps, with which the waters teem, of its kind, and every winged bird of its kind; and Elohim saw that it was good.
So Allah created the great sea-reptiles and rest of the crawling living souls that move among the waters by their species, and all the flying things that have wings by their species; and Allah also knew this was good.
And the Lord created the great tanins, the lev-ya-than and his yoke-fellow which are prepared for the day of consolation, and every living animal which creepeth, and which the clear waters had swarmed forth after their kind; the kinds which are clean, and the kinds which are not clean; and every fowl which flieth with wings after their kinds, the clean and the unclean. And the Lord beheld that it was good.
| וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֙יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ׃ | 22 P | God blessed them, saying, “Be fertile and increase, fill the waters in the seas, and let the birds increase on the earth.” |
Anyone who prevents another person from ‘being fruitful and multiplying’ (Genesis 1:22) will descend into hell childless.
When the year has been a prosperous one, take it as a sign that the Jews will “be fruitful and multiply” (Genesis 1:22).
פרו ורבו בימים והעוף ירב בארץ, “be fruitful and multiply in the oceans, and let the birds multiply on earth.” The reason why G-d did not extend a similarly worded blessing for the mammals was so that they should not increase at a faster rate than the human race and man would not be able to prevail against them. Birds and fish whose habitat is the airspace and the seas respectively, do not pose a similar problem.
And God blessed them: And so [too] (Genesis 2:3), "And God blessed the seventh day." Behold, you have learned [from this] that one who acquires a new thing should make the blessing of 'shehechianu.'
Be fruitful and multiply: And mules were not included in [this] blessing, as we say (Genesis 36:24), "he is Anah, who found the mules in the wilderness;" and therefore, they do not reproduce and multiply in the world. And even according to Rabbi Yose - who concludes in Chapter Makom She'nahagu, that on the night after the first Shabbat, Adam brought two beasts and cross-breeded them, and from them came the mule - it is not difficult, [since] it had previously been said, "be fruitful and multiply" [and the mule had already been excluded].
AND GOD BLESSED. The meaning of Be fruitful, and multiply is, “You shall be fruitful and you shall multiply.” And die in the mount (Deut. 32:50) is similar because it is not in one’s power to determine the time of one’s death. (And die in the mount is to be rendered: and you shall die in the mount. For we cannot determine the time of our death. Similarly one can have intercourse but one cannot guarantee conception. Hence Be fruitful, and multiply, like and die, is not an imperative.)
And the birds: There are three [places this appears] according to the tradition: [here, where it states,] "and the birds shall increase;" "and the birds ate them" (Genesis 40:17); "this is the law of the beasts and the birds" (Leviticus 11:46). [This is] a hint to that which they said (Chullin 63b), "pure birds are more numerous than impure birds;" this is [what is alluded to by] "and the birds shall increase," meaning that they will be more, [but] which? "And the birds ate them," meaning those that are pure, and so [too], "this is the law, etc." refers to the pure ones.
And He blessed: The reason that God needed to bless that which swarmed from the waters - which He did not do with the creations that came out of the earth - and that, even among those that were born of the water themselves, He brought jealousy by not blessing the swarms of birds; it appears that this must come from an unavoidable reason, [and it] is according to that which I have explained, that that which God commanded the waters to swarm (with creatures) was only for that time and not for afterwards. [Hence,] for the survival of the specie, He commanded that they be fruitful and multiply, since, [had He] not [done] this, the specie would have ended. And given that according to nature, the reproductive facility of the creations that God created, [comes from] the element of fire; as the nature of cold - it is just the opposite - it destroys the reproductive facility. And go and learn form natural science; also from [the] words of [the Sages], of blessed memory, (Shabbat 156b) that God said to Avraham, "what is your thinking [about this], that Saturn lies etc., as it is written (Isaiah 41:2), 'who called righteousness to His feet'" (the Hebrew word, tsedek means both Saturn and righteousness); look there at their words. And according to this, fish do not have the composition that is set in nature for creatures to reproduce and so, therefore God went back with His glorious proclamation and blessed them. "Saying" the explanation [of which] is that the intention of the blessing with which He blessed them is to say that they would be able to reproduce, and that the coldness of the water would not prevent them [from doing so]; and that they would not need to go out of the water to become warmed by the earth, like the chickens (Beitzah 7a) that are [sometimes] fertilized by the ground, but rather they would give off their fruit in the water.
And this is [why] it states, "and fill the waters, in the seas;" [as] it is difficult, why is is it needed to state "in the seas" and not suffice with stating, "and fill the waters;" but rather the intention is that within the seas, there will they swarm, and that is the blessing of the Blesser, may He be blessed. And it finishes [by] stating, "and the birds will multiply in the earth," since it will increase in the way of all the earth and [this] is correct.
ויברך אותם אלוקים ”G’d blessed them.” These creatures required this blessing seeing that the humans would engage in hunting and killing them in order to consume them. You may ask why G’d is not reported as blessing the trees and other plants which humans and animals use to feed on? Seeing that G’d Himself had stated in Leviticus 25,21 that the produce of the field was destined for consumption by the Torah-observant Israelites, why did the produce of field and orchard not qualify for a similar blessing? We need to answer that all the living creatures were created as male and female, similar to man himself. This is why G’d blessed them that they be fruitful and multiply by begetting offspring from one another. Not so with the plants which proliferated all over the earth in great abundance. They did not require such a special blessing as they were not in any danger of extinction by hostile man. As to the reason that we also do not find a duplication of the blessing G’d bestowed to the creatures of the fifth day to those created on the sixth day, this was because the blessing G’d bestowed on the fifth day included the moving creatures not created until the sixth day. All living creatures which were not able to speak are in the same category (compare Nachmanides). You should know that the continued existence of the fish is also due to the power of this blessing; in fact this is why they did not perish during the deluge. The Torah is on record that “all the creatures on dry land perished (Genesis 7,21)” Our sages in Zevachim 113 specifically mention that the fish did not perish. even though all the trees as well as all the moving living creatures perished then. Another feature of the blessing bestowed on the birds and the fish is that they are not restricted to producing offspring to certain periods of the year but can do so on a year-round basis, something that is not the case with either trees or vegetation of the ground. Even the mammals have a tendency to produce their young only at certain times during the year.
ויברך אותם...פרו ורבו, the land-based mammals were created on the sixth day, on the same day man was created, seeing that both categories of creatures make their habitat on the dry land.
את המים בימים, the waters which are in the oceans; for in the rivers and streams the fish do not reproduce at such rapid rates. The directive by G’d to multiply was not addressed to them directly, seeing they do not possess the intelligence to receive and understand such messages. What the Torah means is that G’d’s goodwill towards them was equivalent to His having addressed such a blessing to them directly.
AND G-D BLESSED THEM SAYING. He decreed the blessing on them and said of them that they should be fruitful and multiply, meaning that they should bring forth abundantly, that one creature should bring forth many like itself. The purport of the blessing is procreation, even as it says, And I will bless her, and she shall be a mother of nations. (Genesis 17:16.) In connection with plants also, the term “blessing” applies: Then I will command My blessing upon you in the sixth year. (Leviticus 25:21.) However, it does not say so on the third day [when the plants and trees were created] because all created living beings were only a single pair, male and female, according to their kind, and therefore they were in need of a blessing to bring forth abundantly; but in the case of plants, they sprang up over the face of the entire earth in great abundance, just as they exist today. Nor did He mention a blessing on the sixth day for cattle and beasts because in the decree of abundancy which He decreed for the moving souls in the waters there were included the moving souls on the earth, as all living souls that do not speak are in the same class of creation. And our Rabbis have said (Bereshith Rabbah 11:2, and quoted here in Rashi.) that they [the fish and fowl] were in need of a blessing because people hunt them and eat them. (“Beasts also were in need of a blessing [for the same reason, namely, that people decrease their numbers by hunting them and eating them], but on account of the serpent that was to be cursed in the future, G-d did not bless them, in order that it might not be included in the blessing. “ Rashi.)
AND FILL THE WATERS IN THE SEA. He blessed them that in their abundancy they would fill the seas, the streams and the pools. Or it may be that their “filling” is to be in the seas only for in the streams they are few.
AND LET FOWL MULTIPLY IN THE EARTH. Although the fowl were created out of the waters, their blessing — that they be fruitful and multiply — was to be on the earth for there is no fowl that lays its eggs in the waters and has them grow there. Even those fowl which abide always in the waters and derive their food from them lay their eggs on the earth, and there they are born.
ויברך אותם אלוקים, you will note that all the categories of living creatures whom G’d created were blessed by Him.
ומלאו את המים, this is in the imperative mode, but in a relatively weak conjugation such as אמרו לאלוקים in Psalms 663, or in Hoseah 2,5 רדפו מהר. If the Torah had written mal-u instead mil-u this would have been an imperative in the strong conjugation, comparable to G’d commanding Moses and Aaron with the words dabb-ru (Exodus 12,3.)
ירב. The word means “may it increase in numbers,” an alternate way of saying yirbeh. We have a similar construction in yifen and yifneh respectively, meaning: “he will turn.” Any verb that can accept the letter ה at the end, may appear both with or without that letter.
ויברך אותם AND HE BLESSED THEM — Because people decreased their number, hunting them and eating them, they needed a blessing (Genesis Rabbah 11:2); it is true that beasts also were in need of a blessing, but on account of the serpent that was to be cursed in the future, He did not bless them, in order that it might not be included in the blessing.
פרו BE FRUITFUL — פרו is of the same root as פרי, and means bring forth fruit.
ורבו AND MULTIPLY — Had He said “Be fruitful” only, one creature might have brought forth a single one, and no more, therefore He added ורבו “and multiply”, implying that one should bring forth many.
(22-23) אמר und דבר verhält sich wie sagen und sprechen. דבר, lautverwandt mit דור, (die Reihe gleichzeitig Lebender) טור ,תור ,תפר, bedeutet die einfache Verbindung von Silben zu Worten und Worten zu Sätzen, somit den Ausdruck der Gedanken in Worten ohne Rücksicht auf das Eingehen in das Ohr und das Aufnehmen in die Seele eines Hörenden, also: sprechen, aussprechen. Man kann ohne Zuhörer sprechen. nicht aber ohne solche etwas sagen. אמר aber ist sagen, mitteilen, verwandt mit עומר die Garbe, חמר der Haufe. Es fasst die einzelnen ausgesprochenen Worte nach ihrem Inhalt und ihrer Absicht zusammen, will vermittelst der Rede den einheitlichen Gedanken und den einheitlichen Willen des Redenden ebenso wieder zu einer Gedanken- und Willenseinheit in der Seele des Hörenden zusammengefasst wissen. אמר ist daher immer von der Absicht eines unmittelbaren Erfolges begleitet, nicht so דבר. Wir sprechen daher von עשרה מאמרות und von עשרת הדברות. Gottes Schöpfungsworte waren unmittelbare Tat. Die Verwirklichung war die unmittelbare Folge. Gottes Gesetzesworte sind zunächst nur Aussprüche des göttlichen Willens. Sie bleiben ausgesprochen, auch wenn zeitweilig keiner sie hört, keiner sie befolgt. לאמר steht daher überall bei der Rede, wo die Absicht ausgedrückt wird, daß das Gesprochene eingeprägt, verstanden, nach seinem Inhalt vollständig begriffen, und zur vollen Erkenntnis oder vollen Willensbestimmung gelangen soll. אמר בלבו: sich selbst etwas zum Bewusstsein bringen, sich selbst etwas einprägen oder zur Befolgung vorsetzen, und ebenso לאמר bei der Selbstrede, wo der Mensch sein eigener Zuhörer ist. לאמר bei Gottes Gesetzesaussprüchen enthält immer die Bestimmung, das kurz und präzis Ausgesprochene (וידבר) nach seinem ganzen Inhalt zum Verständnis und zur Verwirklichung zu bringen. Es ist die תורה שבעל פה zur תורה שבכתב. Daher heißen auch die Dolmetscher und Erklärer des Gesetzes אמוראים. Hier bei einem Schöpfungsworte ist לאמר wie die übrigen מאמרות der Schöpfung: Anordnung, Geheiß, dem die Verwirklichung sofort folgt. Gott segnete die organisch lebendigen Wesen, d. h. er gab ihnen die Kraft zur Fortpflanzung und Vermehrung, und mit dieser Kraft gab er ihnen zugleich die Weisung und den Trieb dazu. Denn in den unfreien lebendigen organischen Wesen ist Kraft und Erfüllung nicht getrennt. Wozu Gott ihnen Kraft gibt, zu dessen Verwirklichung treibt sie auch von selbst die Kraft. Es ist das Gotteswort, das sich fort und fort in ihnen vollzieht. Es ist daher der Gottessegen, der fort und fort in ihnen spricht: Befruchtet euch und vervielfacht euch und füllet das Wasser in den Meeren, der Vogel aber vervielfältige sich auf der Erde. פרו ist die Erzeugung der Brut. רבו ist die Sorge für die Jungen, durch die die Vermehrung bedingt ist.
ויברך אותם אלוקים, seeing there were so many of them they would not achieve their purpose in this universe without such a Divine blessing.
And He blessed them: He decreed for them the blessing that they should be fruitful and multiply; that is to say He established it in their nature to be fruitful and multiply. And He mentioned this blessing [specifically] with the fish and the fowl, as since they lay eggs, they reproduce more than beasts and animals.
"In the seas:" In all of the places that water gathers; even in the rivers that are not seas but are [still] a place of water, as it is written (Exodus 7:19), "upon their rivers, upon their estuaries, upon their lakes and upon all the gathering of their waters."
"Multiply upon the earth:" Since even those that dwell in the water and are nurtured there lay their eggs on the land (Netivot Hashalom).
Because they are decimated. [Rashi knows this because] the blessing is not needed so that they can [naturally] multiply. For they are Hashem’s own creation and thus are inherently blessed [with the ability to multiply]. (Re’m)
The animals also... but since the serpent... We need not ask why the animals remain numerous although Hashem did not bless them and they are constantly decimated. For the answer is: The blessings given to man also included the animals, since they reproduce in a fashion similar to man. This is preferable to Re’m’s answer that the fish’s blessing was in general, for all נפש חיה, and also included the animals, who are נפש חיה. [You might ask:] Mankind was blessed although they are not constantly decimated. Why was being created by the will of their Creator insufficient [to make them inherently blessed]? A possible answer is: Hashem knew that Adam would eat from the Tree of Knowledge, and become affected by the Snake’s impurity, thus receiving an evil inclination — causing many wars in the world.
Give birth to many. This means in one birth, i.e., twins. We need not ask: It could say just רְבוּ. Why say also פְּרוּ? For [the answer is:] We would not know whether רְבוּ means many offspring or great height. Similarly we find in Parshas Bechukosai (Vayikra 26:9), on the verse והרביתי אתכם, which means “erect stature.” But by saying both פְּרוּ and רְבוּ, we understand that רְבו is connected to פְּרוּ, and means many offspring. (Nachalas Yaakov)
God blessed them, saying: Be fruitful, and multiply, and fill the water in the seas, and let birds multiply on the earth. Vegetation propagates automatically; it does not require action on its own part to multiply. By contrast, the reproductive processes of animals, whether flying, aquatic, or amphibious, involve the search for a mate. Consequently, they required a special blessing that would instill within them the active drive to be fruitful and multiply.
ויברך אותם אלוקים, “G’d blessed them.” Our sages explain that these creatures were in need of a blessing as they are constantly subject to being hunted. The free-roaming beasts on land also required a blessing, but due to the serpent’s having lured man into sin, G’d withheld such a blessing from the entire species. Nachmanides writes that the blessing given to the fish and birds extended also automatically to the mammals created on the sixth day, seeing the common denominator of these creatures was a) they were mobile, b) they could only procreate as a pair (male and female). The plants that were created on the third day were not mobile and not created as separate male and females so that they were less in need of this special blessing that they should be able to multiply. Hence we do not find this blessing at the conclusion of G’d’s activity on the third day.
It is permissible for a woman to authorize her husband to ignore her conjugal rights. When does this apply? When he has children already and has fulfilled the mitzvah to be fruitful and multiply. If, however, he has not fulfilled the mitzvah of being fruitful and multiplying, he is obligated to engage in sexual relations whenever his conjugal duties require, until he fathers children. (Conjugal rights are a privilege granted to a wife, and she has the right to forego them if she and her husband consent. Fathering children, by contrast, is one of the Torah's commandments, and a woman may not prevent her husband from fulfilling his obligation. See Yevamot 65b. The Turei Zahav (Even HaEzer 1:1) and the Beit Shmuel 1:1 question the Rambam's decision. For, as stated in Halachah 16, even after the person has fulfilled the mitzvah of being fruitful and multiplying, he is obligated by rabbinic law to continue to father children. Seemingly, just as a man's wife may not prevent him from fulfilling the obligations imposed on him by the Torah, so too, she may not prevent him from fulfilling the obligations imposed on him by our Sages. The Pitchei Teshuvah 1:1 resolves this difficulty by quoting the Chidah, who explains that our Sages did not equate the obligation to continue to father children with the Torah's obligation to be fruitful and multiply. As long as a man endeavors to continue to father children from time to time, it is acceptable. There is no need to persist with the same perseverance as one who has not yet fulfilled this mitzvah. (See also the notes on Halachah 7.)) For this is a positive commandment of the Torah, as [Genesis 1:28] states: "Be fruitful and multiply." (Sefer HaMitzvot (Positive Commandment 212) and Sefer HaChinuch (Mitzvah 1) include this as one of the Torah's 613 mitzvot.)
That the persons included in that prohibition are, as we have stated, at hand and easily accessible, is evident. For as a rule, the mother of the wife, the grandmother, the daughter, the granddaughter, and the sister-in-law, are mostly with her; the husband meets them always when he goes out, when he comes in, and when he is at his work. The wife stays also frequently in the house of her husband’s brother, father, or son. It is also well known that we are often in the company of our sisters, our aunts, and the wife of our uncle, and are frequently brought up together with them. These are all the relatives which we must not marry. This is one of the reasons why intermarriage with a near relative is forbidden.
The precepts of this class include also the lesson that we must not injure in any way the organs of generation in living beings (ibid. 22:24). The lesson is based on the principle of “righteous statutes and judgments” (Deut. 4:8); we must keep in everything the golden mean; we must not be excessive in love, but must not suppress it entirely; for the Law commands, “Be fruitful, and multiply” (Gen. 1:22). The organ is weakened by circumcision, but not destroyed by the operation. The natural faculty is left in full force, but is guarded against excess. It is prohibited for an Israelite “that is wounded in the stones, or hath his privy member cut off” (Deut. 23:2), to marry an Israelitish woman; because the sexual intercourse is of no use and of no purpose; and that marriage would be a source of ruin to her, and to him who would claim her. This is very clear.
The underlying logic is apparent in the first chapter of Genesis. All of nature shares with God the property of being creative, of bringing new life into being, but only humanity shares with God the moral choice of bringing new life into the world. Only for Adam and Eve is the phrase “Be fruitful and multiply” experienced not just as a blessing but as a command. (To the animals it is a blessing: Genesis 1:22. To humanity it is a command: Genesis 1:28, 9:1.) Bringing children into the world thus presupposes moral responsibility, for one might have chosen otherwise. That responsibility for those one has brought into existence extends to caring for them in their dependency, and to ensuring that they will have a world to inherit. Hence it is in the family that three great ethical concerns arise: welfare, or the care of dependents; education, or the handing on of accumulated wisdom to a new generation; and ecology, or concern with the fate of the world after our own lifetime.
22. “And God-Elohi”m-אלהי״ם blessed them.” (Genesis 1:22)
He blessed it due to the expenditure. (He gave Shabbat a blessing that people should not suffer a long-term financial loss when spending money to honor it.) Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: Every day on which there is reduction [among the creations of that day], blessing is written in its regard, and in fact it lacks nothing. On the fifth day, birds and fish were created, and people slaughter and eat birds and trap and eat fish, [reducing their number], but since blessing is written in its regard (Genesis 1:22.) it lacks nothing. (The birds and fish replenish themselves through reproduction.) On the sixth day, man and animal were created, and people slaughter and eat animals, and people die, but since blessing is written in its regard (Genesis 1:28.) it lacks nothing. But regarding the seventh day what can you say? (Why was it necessary for God to give a blessing for Shabbat?) Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: It is for the expenditure.
“God blessed them and God said to them: Be fruitful and multiply, and fill the earth and subdue it, and dominate over the fish of the sea, and over the birds of the heavens, and over every living creature that crawls upon the earth” (Genesis 1:28). “And dominate over the fish of the sea” – Rabbi Ḥanina said: If they merit it, [they will] dominate [redu], but if not, they will fall [yeredu]. (They will become victims to the predations of animals.) Rabbi Yaakov of Kefar Ḥanin said: One who fulfills “in our image, in our likeness – “And dominate”; those who do not fulfill “in our image, in our likeness” – they will fall [yeredu]. Rabbi Yaakov of Kefar Ḥanan said: Let the one who is “in our image, in our likeness” (Man.) come “and dominate” the one who does not resemble being “in our image, in our likeness.” (The animals.) “God blessed them” – there we learned: A virgin should marry on a Wednesday and a widow on a Thursday.” (Ketubot 2a.) Why? It is because a blessing [for fertility] is written in connection with these days. But, is it not so, that a blessing [for fertility] is written only in connection with Thursday and Friday? (Genesis 1:22 and 1:28.) Bar Kapara said: Wednesday means on the eve of Thursday, and Thursday means on the eve of Friday. (The marriage that takes place during the day is consummated at night.) Rabbi Elazar in the name of Rabbi Yosei Ben Zimra: “[Be fruitful and multiply, and fill the earth] and subdue it” [vekhivshuha] (Plural.) – it is written [as if it should be read] vekhovshah (Singular.) – the man alone is commanded regarding procreation, but not the woman. Rabbi Yoḥanan ben Beroka says: Both the man and the woman [are commanded]. Regarding both of them it says: “God blessed them […and said: Be fruitful, and multiply…].” Vekhivshuha – it is written [as if it should be read] vekhovshah (Meaning: And subdue her.) – the man restrains his wife so she should not go out in public, (In an inappropriate manner.) as any woman who goes out in public will ultimately falter. From where do we derive it? It is from Dina, as it is stated: “Dina went out” (Genesis 34:1) – and she ultimately faltered. That is what is written: “Shekhem saw her…” (Genesis 34:2). Rabbi Yirmeya, Rabbi Abahu, and Rabbi Yitzḥak bar Maryon in the name of Rabbi Ḥanina: The halakha is in accordance with Rabbi Yoḥanan. (Rabbi Yoḥanan ben Beroka.)
THE NEW HEAVENS AND EARTH RABBAN GAMALIEL said: Just as the New Moons are renewed and sanctified in this world, so will Israel be sanctified and renewed in the future world just like the New Moons, as it is said, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy" (Lev. 19:2). The sages say: The heavens and the earth are destined to pass away and to be renewed. What is written concerning them? "And all the host of the heaven shall be dissolved, and the heavens shall be rolled together as a scroll" (Isa. 34:4). Just as when a man reads in a scroll of the Torah and he rolls it, and again he opens it to read therein and he rolls it (together), likewise in the future will the Holy One, blessed be He, roll together the heavens like a scroll, as it is said, "And the heavens shall be rolled together as a scroll" (ibid.); "And the earth shall wax old like a garment" (Isa. 51:6); just as a man spreads out his garment and folds it up, and again he unfolds it || and puts it on and renews it (thereby), likewise the Holy One, blessed be He, in the future will fold up the earth and again will He spread it out and put it in its place like a garment, as it is said. "And the earth shall wax old like a garment" (ibid.).
Rabbi Mana said: Such creatures which have been created from the earth increase and multiply on the earth, and such which have been brought forth from the water increase and multiply in the water, except all kinds of winged birds, for their creation was || from the water, yet they increase and multiply on the earth, as it is said, "And let the fowl multiply in the earth" (Gen. 1:22). Such as were brought forth from the water increase and multiply by the egg; and such as were created from the earth increase and multiply by fœtus (i.e. living offspring).
And the Lord said: It is not good for man to be alone; I will make him a help-mate. And the Lord caused a deep sleep to fall upon Adam and he slept. And he removed one of his ribs and building flesh around it he formed it into a woman, and brought it unto Adam; and Adam awoke from his sleep, and behold a woman was standing opposite him. And he said: This is bone from my bones, and she shall be called woman, because she has been taken from man. And Adam called her name Eve, for she was the mother of all living. And God blessed them and called their names man, Adam, on the day he created them. And the Lord said: Be fruitful and multiply and fill the earth.
A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” (Genesis 5:2). If a man married a woman and stayed with her for ten years and she did not give birth, he is no longer permitted to neglect the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If he divorced her she is permitted to marry another man, as it is not necessarily on her account that she and her first husband did not have children, and the second husband is permitted to stay with her for ten years. And if she had a miscarriage, he counts the ten years from the time of the miscarriage. A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).
The commandment to be fruitful and multiply that we find in Genesis 9,7, is a repetition of the same commandment already recorded in פרשת בראשית in 1,28: "G–d said to them: "Be fruitful and multiply, etc". We have devoted considerable space to discussing that commandment in connection with the discussion in the Talmud Yevamot that failure to comply with this commandment is very serious. This commandment is obligatory for males only. Rabbi Yochanan ben Broka notes that in both instances this commandment is introduced in the Torah as a blessing, i.e. "G–d blessed them and said to them…" From this he concludes that the commandment applies equally to both men and women. The author of the Mishnah in Yevamot 65 bases his statement that only males are obligated to procreate on the fact that only males are in the habit of "conquering," and that the Torah connects the commandment with the directive to "conquer or subdue" the earth (Genesis 1,28). At any rate, both these rabbis understand the words פרו ורבו, "be fruitful and multiply," as a command. Bar Kappara in Ketuvot 5 says that the reason a widow should be married on Thursday evening is that when cohabitation takes place this will be on Friday, the day that G–d blessed mankind with the blessing to be fruitful.
Although one could conclude that he views the verse as being only a blessing, just as in Genesis 1,22 when G–d blessed the creatures of the waters, using the same expression, it would be a grave error to accuse Bar Kappara of disagreeing with the views of the scholars in Yevamot. All the sages are agreed that, unlike the blessing for the fish, the verses in question are both a blessing and a commandment. In the case of the blessing for the fish this is not followed by another directive such as when G–d addressed man. There it says ויאמר להם…, "G–d said to them. .." The blessing aspect must be understood as being a result of fulfilling the commandment to procreate. The nature of the blessing is that procreation will be successful, i.e. man will multiply, be healthy, etc.
G–d called upon Rahav, the guardian angel of Ishmael, asking whether he wanted to accept the Torah. Rahav also wanted to know what is written in the Torah; G–d told him that the Torah prohibits adultery. This proved unacceptable to the representative of Ishmael who considered his whole kingdom on earth as based on the blessing of water, i.e. the blessing given to the fish in Genesis 1,22 to multiply indiscriminately without regard to exclusive sexual pairings. When the angel told Hagar that she would give birth to Ishmael (Genesis 16,11), he told her that Ishmael would be פרא אדם, "an unbridled human being." [the word פרא here seems related to פרו in the way the Zohar uses it. Ed.] Rahav began to plead with G–d: "Abraham had two sons.; You have the choice of giving the Torah to one of Isaac's two sons. The Torah is far more suitable for either of them than for Ishmael." G–d responded that this would not be fair because Ishmael was Abraham's first-born." The guardian angel of Ishmael then offered to waive his claim to the birthright of Ishmael in favour of Isaac. He offered to also cede to Isaac and his descendants the "light" Ishmael had inherited by dint of being Abraham's first-born son. G–d accepted this offer, and this is why the Torah says: הופיע מהר פארן.
האיש מצווה על פריה ורביה ולא האשה – as it is written (Genesis 1:28): “Be fertile and increase, [fill the earth] and master it,” and [the word] "כבשה" is written without a “VAV.” It is the way for a man to conquer the woman; he is commanded on “being fertile and increase.”
AND YE SHALL BE BOUND. He’aseru (He’aseru is an imperative meaning bind yourselves. Now one cannot bind oneself, that is, put oneself in prison (Krinsky). Also, Simeon was bound, he did not bind himself (Filwarg). Hence I.E. points out that even though he’aseru is an imperative, here it has the meaning of an imperfect.) should be rendered: ye shall be bound. It is similar to u-mot (and die) in and die in the mount (Deut. 32:50). (Die is an imperative, but it has the meaning of an imperfect; i.e., it means you will die. See I.E.’s comments on Gen. 1:22.)
וידגו לרוב בקרב הארץ, "and they will multiply on earth just like fish." Jacob's considerations may have been similar to the blessings G'd bestowed on the fish in Genesis 1,22.1 explained there that a special blessing for the fish was called for due to their habitat being less suited for successful and enduring procreation than the conditions prevailing on dry land. G'd therefore increased the fish's natural reproductive powers to counter the negative conditions prevailing in their habitat. Jacob too accorded Joseph's sons greater powers of reproduction when he blessed them by comparing their fruitfulness to that of fish. Inasmuch as Ephrayim and Menashe did not reside in regions which are hostile to human reproduction, Jacob's blessing was even stronger than G'd's blessing for the fish.
A Midrashic approach (based on Tanchuma Shelach 14): just as a father is obligated to train his son in five aspects of successful living, i.e. to circumcise him, to teach him Torah, to redeem him from a priest if he is a firstborn, to teach him an honest trade, and to arrange for him to marry a suitable woman, so G’d provided similarly for the Jewish people (His firstborn son). He circumcised them employing Joshua as the Mohel performing the ritual as recorded in Joshua 5,2. G’d “redeemed” Israel as we know from Samuel II 7,23: “and who is like Your people Israel, a unique nation on earth whom G’d went and redeemed as His people, etc.” He taught the Israelites the Torah as He said: “you shall teach them (the words of the Torah) to your children,” [employing the fathers as the teachers. Ed.]. It is also written that G’d personally taught the Torah, as stated in Isaiah 48,17: ”I the Lord am your G’d, instructing you for your own benefit.” G'd taught the people a useful trade by teaching them the commandments, as we know from Leviticus 27,34 “These are the commandments which G’d instructed, etc.” Finally, He arranged for the people to have suitable marriage partners when he blessed them saying: “Be fruitful and multiply.” Just like a father feeds his family, anoints them with oil and washes them (arranges for all this) so G’d does the same for Israel as we know from Ezekiel 16,9-10: “I bathed you in water, and washed the blood off you, and anointed you with oil. (verse 19) and the food which I had given you, the choice flour, the oil and the honey, which I had provided for you to eat, etc.” In Numbers 21,11 we find the Israelites addressing the well of water provided for them by G’d with the words: “spring up O well-sing to it,” Just as when the father gives properties to his children the children offer gifts to the father as symbols of their gratitude, so G’d here told the Israelites to offer certain libations to express their gratitude when they would arrive in the land of Israel.
ולמקוה המים קרא ימים. “And the gathering of waters He called ‘oceans.’” The term “oceans” does not apply to the actual waters but to the hollow of the globe within which they are situated. This is why Onkelos translates these words as ולבית כנשות מיא.,meaning the dug out part. which holds the waters in one place and prevents it from overflowing. Isaiah 11,9 which reads: “and the waters cover the sea,” proves that this is the true meaning of “oceans.” Genesis 1,22 describing the habitat of the fish also supports this view. The Trah writes: ומלא את המים בימים, “and they shall fill the waters in the oceans.” A further proof of the correctness of this interpretation is found in Kings II 16,17 ואת הים מעל הבקר הנחשת אשר תחתיה הוריד ,”and the tank he (King Achaz) lowered from the (bronze) oxen which were below it.” The fact that the word for ocean in our verse is inythe plural proves that it refers to the depressions in the globe that the waters are in, else the fact that the surface of the waters are contiguous would require that the Torah write the word ים, “ocean” in the singular. The Talmud in Baba Batra 74 states that there are seven oceans.
We observe in history that the blessing has a way of being transferred from generation to generation. We find the first basic blessing of mankind being given to Adam and Chavah in Genesis 1,27. When, due to the curse which rested on the world at the time of the deluge this blessing had to be renewed, we read in Genesis 9,1 that G’d bestowed this blessing again on Noach and his sons. When the generation of the Tower had become guilty of a collective sin, the blessing which had been in a state of suspended animation was given to Avraham in Genesis 12,2 and he was given the power to direct it as he saw fit. Avraham was entitled to pass on this blessing to Ishmael, his oldest son as was the custom in those days. However, Avraham refrained from doing so as G’d had told him that his principal heir was Yitzchak. At the same time, since he did not want to cause rivalry and feuding between his sons Ishmael and Yitzchak, he decided not to allocate this power to bless to either one of this sons and to leave it to G’d to decide when and to whom to grant this power. G’d intervened and gave this blessing to Yitzchak (25,11). Yitzchak was entitled to give the blessing to Esau, seeing he was the firstborn. This is why Yaakov agreed to trick his father as he had become the legal firstborn. As a result of Esau selling his birthright he had lost both it and the power to receive or bestow the blessing. When Yaakov founded a family of twelve sons each of whom became the head of one of the twelve tribes making up the Jewish nation, he would have been entitled to transfer this blessing and the powers associated with it to his own firstborn Reuven. He did not do so, however, seeing Reuven had been guilty of a serious trespass as a result of which his father transferred the birthright to Joseph (Chronicles I 5,1). When these blessings were fulfilled for Yaakov the third of the patriarchs, this serves as an assurance to us in this our third exile that they will also be fulfilled at the time of the redemption from this exile.
A Kabbalistic approach: when Solomon concludes the Book with the words תנו לה מפרי ידיה, “let her enjoy the fruit of her hands,” he refers to the virtue he had commenced with, i.e. “who can find a woman of valor?” Solomon wanted to seal his Book with the virtue which is the “seal” of the בנין, the structure comprised by the various emanations, its seal being the emanation חכמה [the simile with which he described the woman of valor. Ed.]. Seeing that the Jewish people had heard the Torah out of the fire and the prophet Chabakuk 3,10 referred to this experience saying נתן תהום קולו, “the deep gave forth loud roars” [see the whole verse, Ed.], Solomon arranged the praises of the Torah/wisdom in the order of the 22 letters of the aleph bet. The meaning of the concluding verse: “give to her of the fruit of her hands,” is a call to bestow a blessing on the emanation חכמה, also known as Torah. The whole idea is similar to what the sages said in Avot 3,7 תן לו משלו שאתה ושלך שלו, “give to Him part of what is His, for you yourself and all that is yours are really His.” The words ויהללוה בשערים מעשיה, “and let her accomplishments praise her in the gates,” are a reference to what the blessing consists of. David also used the words ברכה and הלול, in the same verse (Psalms 104,35) when he said ברכי נפשי את ה' הללוי-ה, “let my soul bless the Lord, Hallelujah.” Even though every human being is himself the beneficiary of G’d’s blessing, G’d nonetheless desires blessing uttered by human beings. He specifically commanded this when He said (Deut. 8,10) “you shall bless the Lord your G’d.” Isaiah tells us that “for whoever blesses himself in the land shall bless himself by the true (אמן) G’d.” (Isaiah 65,16) You should pay heed to the saying of the sages (Sotah 38) “he (the priest) who utters a blessing will in turn be blessed.” The reason is that by blessing the people in the name of the Lord, he (the priest) has included Everybody i.e. G’d, in his blessing. It is well known that the whole idea of bestowing a blessing is to contribute to the continued existence of the universe. This is why G’d bestowed blessings immediately after He had created certain phenomena, especially living creatures which are very fragile as compared to inert phenomena. [This is why we find already in Genesis 1,20 when the first living creatures were produced by the waters, that G’d felt compelled to bestow a blessing on them. Perhaps the absence of such a blessing for the vegetation on the third day is the reason we have non-fruit-bearing trees. Ed.] The reason that the whole Torah commences with the letter ב instead of the letter א for instance, is that it wanted to begin with an allusion to blessing. G’d blessed Adam, i.e. the human species (Genesis 1,28); He blessed Noach and his children (Genesis 9,1, the remnants of the human species). Only with the advent of Avraham (described by our author as ראש האמונה, “the father-figure of all true faith”) did G’d transfer the ability to bless to him and his descendants as we know from Genesis 12,2. Instead of telling Avraham that he would be blessed, ברוך, He told him that he himself would originate blessings, i.e. והיה ברכה, “become (a source of) blessing.” Ever since, the righteous have become the “sources” of blessings (or distributors directing blessings). This was how Yitzchok viewed himself when he said: “let me bless you in the presence of the Lord before my death.” He meant that if he did not transfer the power to bless given to him, it would die with him as he was conscious of the responsibility entailed by this power to bestow blessing (compare Genesis 27,7). At this point, Moses makes use of this power, just as had Yaakov before his death (Genesis 49,28). The remarkable thing (from a kabbalistic point of view) is the use as an introduction of the word זאת on both occasions. This is also why the sages said that Moses continued where Yaakov had left off (Devarim Rabbah 11,1) — Yaakov concluded with וזאת ( וזאת אשר דבר להם אביהם )and Moses began with וזאת (וזאת הברכה).
הגדולים, this description is justified seeing that on the dry land there are no creatures which are of a size comparable to whales, etc. Compare the stories told in the Book of Job (chapters 40-41) extolling the size and power of these creatures. Some people believe that the various names by which these creatures are described refer to a species and a sub-species, whereas others believe that the descriptions refer to a single species or specimen. Still others believe that all the large sea monsters are known by the collective name of “Leviathan.” The scholar Rabbi Avraham bar Chiya wrote that the reason why the Torah employs the word ויברא in connection with the fish instead of writing ויעש, “He made (completed),” is because fish are not truly fully developed living creatures, seeing they do not possess a lung with which to breathe, and due to their inability to live on land. G’d blessed all these creatures in the water at the time they were created, as we know from Genesis 1,22, although a similar blessing is not recorded in connection with the creation of either domesticated beasts or free-roaming beasts. It was due to this blessing that the various fish and water-based creatures survived the deluge without having to take refuge in Noach’s ark. Furthermore, it is due to this blessing that these marine creatures increase and multiply at all times of the year, seeing the blessing contained the words “be fruitful and multiply, and fill the waters in the oceans, and also the birds shall multiply on earth in a similar fashion (during any period of the year).” In this respect both the fish and the birds behave in a manner similar to human beings who can and do mate and fertilise their female partners without regard to the season of the year. The mammals which did not receive this blessing from G’d are only able to create progeny at certain times of the year, something called “the mating season” (compare Rosh Hashanah 11).
פרה ורבה, (a promise) you will be fruitful and you will multiply. We explained this in connection with Genesis 1,22. G’d gave a similar promise to Avraham in 17,7 where the promise applied to Avraham’s offspring. Seeing that Yaakov did not have another child after this blessing was pronounced, it is clear that in his case just as in Avraham’s case the promise applied to the next generation, i.e. all of Yaakov’s children were included in this blessing.
ושרצו בארץ, a duplication of the blessing/command after the living creatures had been created (Genesis 1,22. The reason why this time G’d uses the word שרץ previously applied to the multiple births by fish, (1,20) is because this time only a very few of each species left the ark so that they needed the encouragement by being told they would once more be very numerous. ושרצו ופרו ורבו, this is a most unusual sequence, beginning with the word שרצו, implying the very least individuality, switching to relative individuality by the use of the word פרו, implying single births, and ending with the word רבו implying single births at frequent intervals (compare our comments in chapter 1 20 and 28 on the meaning of these terms. In Bereshit Rabbah 34,8 the emphasis in this verse is on the word בארץ, meaning that whereas it had been forbidden to engage in reproduction while in the ark, now this could all be made up for.
יצף, from that location. Compare Ezekiel 3,17 where the word צופה is a noun, “sentinel.” The relative construction between יצף and צופה is parallel to Genesis 1,22 ירב בארץ and פרה ורבה in Genesis 35,11.
They bore six children at one time. The Re”m writes that in Shemos Rabbah (1:8) the number of births at one time is derived from the six words in the verse [ פרו . . . מאד ]. But I would say Rashi is following a view in Yalkut Shimoni that compare them to the largest rodent; the rat gives birth to six at one time.” We see that Rashi is follows this view because he derives the number of births at one time from the word וישרצו . [This word is a variation of the word שרץ , “rodent”]. Since the common phrase “were fruitful and multiplied” is interrupted by “and prolific,” which is unusual, certainly the reason for this interruption is because “fruitful” implies one offspring, whereas “multiplied” implies many offspring, as Rashi explained in Parshas Bereishis (1:22). Thus, “prolific” interrupts the phrase “fruitful and multiplied” to teach that the number of offspring born at one time was like that of the largest rodent. (Nachalas Yaakov. See further in Gur Aryeh.)
The Holy One blessed the fish more than other creatures in that though people catch fish, yet they are free and have no master. This is because the Holy One wrote them a blessing that they should multiply even if many of them are caught. (Rashi, Genesis, 1:22.) The wild animals also don’t have any masters, are free and many of them are caught, yet the Holy One did not write a blessing for the wild animals because the snake was also a wild animal and the Holy One wanted to curse it. That is why the Holy One did not write a blessing for any wild animal so that the snake should not be included in the same blessing. (Midrash Tadshe 1, in A. Jellinek, Bet ha-Midrash, 3: 164.)
Furthermore, the same Rabbah Bar Bar Hana said: “I was once in the ocean and saw a big fish whose back came out of the water and there was sand on its back. We left the boat and went on the back of this fish thinking it was a mountain and made a fire in order to cook. The fire was large, and when the fish felt the fire it turned over. If the boat were not near the fish we would have all drowned.” (B. Baba Bathra, 73b.) Bahya writes, because God blessed the fish, that is why they survived the Flood when all other things, except for the fish, were lost. (Bahya, Genesis, 1:22.)
Come and hear proof, as bar Kappara taught: A virgin is married on Wednesday and engages in intercourse on Thursday, since the blessing to the fish: Be fruitful and multiply, was stated on the fifth day of Creation. A widow is married on Thursday and engages in intercourse on Friday, since the blessing of procreation was stated to man on the sixth day of Creation. It may be inferred that the reason is due to the blessing, but with regard to the possibility lest his resolve cool, we are not concerned.
The Gemara asks: Didn’t Rabbi Yoḥanan say with regard to remedies that restore procreative ability: These have restored me to my youth? Apparently, even an elderly man can procreate with the proper remedy. Rather, the remedy for jaundice was discussed with regard to a woman, who is not commanded to reproduce. The Gemara asks: And according to Rabbi Yoḥanan ben Beroka, who said: The mitzva is incumbent on both of them, the man and the woman, as it states: “And God blessed them and God said to them: Be fruitful and multiply and fill the earth and conquer it” (Genesis 1:28), what is there to say? How could a woman use this remedy? In his opinion a woman is also commanded to procreate. The Gemara answers: In his opinion, this remedy may be used for an elderly woman or, alternatively, for a barren woman. He would agree that there is no prohibition to cause infertility in a woman who cannot conceive.
Elohim blessed them saying, Be fruitful and multiply, fill the waters of the seas, and let the birds multiply on the earth.
And He blessed them, saying, Increase and multiply, and fill the waters of the seas, and let the fowl multiply upon the earth.
| וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם חֲמִישִֽׁי׃ | 23 P | And there was evening and there was morning, a fifth day. |
והעוף ירב בארץ, the emphasis here is on the word הארץ, i.e. even though its origin is in the waters the birds will grow and generally behave more like land-based creatures.
It was evening and it was morning, a fifth day.
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: (When the exiles of Israel returned to the land of Israel with Ezra from Babylon.) Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. (Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.) “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. (For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.) This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; (Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world.) they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). (Israel was under attack from all sides.) This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ (That is, the world will not be able to function in its conventional manner.) That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. (Consequently, he closed all the schools.) That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). (When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.) Of what use was it to him [Ahaz]? (Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain.) [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they (The young men Isaiah was referring to.) his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) (It was the Book of Lamentations that was being read.) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) (A more literal translation would be, “in the days of the judging of the judges.”) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, (Subdue us.) we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, (And decree for him corporal punishment.) he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ (“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.) They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, (These are two classes of Torah scholars (Gittin 88a).) one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, (Even when it is not connected with “in the days of.”) it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear (Potifar’s wife.) then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. (Moses’ Tabernacle was stored away forever when the permanent Temple was built.) They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. (Joshua 7:6.) They raised an objection to him: But is it not written: “It was [vayhi] when the king (David.) resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, (To prove his contention that vehaya always alludes to a joyous event.) is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
THE CREATION AND WONDERS OF THE FIFTH DAY ON the fifth day He caused the waters to bring forth abundantly all kinds of winged fowls, male and female, unclean and clean. By two signs are they declared to be clean, by the crop, and by the craw peeling off. Rabbi Eliezer said: (Another sign was) also by the projecting toe of the claw. Two kinds of birds have been chosen for the offering of a burnt sacrifice, namely, the turtle-dove and the young pigeon.
Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. (Abraham was as precious to the world as the eyeball is to a person. ) They sought to blind the eye [ayin] that confronted the attribute of justice in the world. (The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat]. ) “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu (The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].” “It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him. He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz? Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children? Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling. But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him. The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple. Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors. The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed. When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’ So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1). Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them. That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days. See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him. They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed. They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin. They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4). They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple. Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).)
And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.
It became evening and it became morning, the fifth day.
And it was evening, and it was morning, Day the Fifth.
| וַיֹּ֣אמֶר אֱלֹהִ֗ים תּוֹצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן׃ | 24 P | God said, “Let the earth bring forth every kind of living creature: cattle, creeping things, and wild beasts of every kind.” And it was so. |
Now, the “speaking spirit”—the “living soul”—comes from the Oral Law, as is written (Genesis 1:24), “Let the earth bring forth a living soul.” Consequently, when the Tanna originates some insight and verbalizes this insight, the speaking itself is an aspect of Oral Law which he originated. For that is where he drew it from, as in, “Let the earth bring forth a living soul.” So that now, when one studies this insight and brings the learning and insight into his mouth, the result is that the spirit of the tzaddik who originated this insight binds itself with the “speaking spirit”—with the words of the one who is now studying the insight. This binding of spirit with spirit is called neshikin.
And that is the meaning of that which is written, “Let Us make man.” Meaning to say, in partnership [with man], by way of the act of circumcision from below. And that is the meaning of that which was said (Yevamot 61a), “[Jews] are called Adam (a man).” Meaning to say, it is [like] the expression, “I will resemble (edameh) the Most High” (Isaiah 14:14) – for he takes the image of God upon himself. And that is the meaning of that which is written in the Midrash (Avot D'Rabbi Natan 2:5), “Adam (the first man) was born circumcised, as it is stated (Genesis 1:24), ‘And God created man (Adam) in His image.’” And that is why this commandment is hinted to at the beginning of the parasha, with the expression, “Bereshit” - bet reshit (two beginning[s]). That is that the Torah is called, the beginning; and circumcision is also [the beginning, in that] it is the first commandment of a man. “And the end of a matter is better than (tov me the beginning of it” (Ecclesiastes 7:8) – meaning to say, when he is good from (tov me) his beginning.
“Anan orcha d’oraita naktinan - We are following the way of the Torah.” This is exactly how Rabbi Shimon Bar Yochai said it. Rabbi Shimon revealed how all mysteries are within the Torah. God enlightened him to the knowledge that the Torah contains all Divine names and chambers. The Torah contains the order of the concatenation of the spiritual worlds. All Sefirot, holy names, and names of angels are derived from its verses. It is clearly stated in the Tikunei Zohar (Tikkun 57, page 91b), “every angel has a verse in the Torah.” The mysteries of the pre-Sianitic teachings are not based on the verses of the Torah, for the Torah had not yet been given. (However, all pre-Sinaitic teachings are hinted at in the Torah, as the Torah includes everything, as will soon be explained.) From the days of Rabbi Shimon, the Holy One, blessed be He, revealed the knowledge that it is all in the Torah. Therefore it is said in the Zohar (Aharai, 61a), “All who aspire to ascend levels into the realm of mysteries, do so only in order to complete themselves in the knowledge of Rabbi Shimon.” Even that which was taught in the book of Adam HaRishon was again reviewed and taught to Moshe in the Torah. Concerning this, it is written in the Zohar (Yitro, 70a), “Rabbi Shimon said, I raise my hand in prayer (Referring to what Avraham said to the king of Sodom in Bereshit 14:22.) to the One who created the world. Even though our forbears revealed great mysteries in this verse, it is well for us to delve deeply into the secrets of the book of Adam HaRishon, for this knowledge found itself in the hidden book of Shlomo HaMelech. This book reveals the secrets of man’s generations. It is a tree which reveals the generations of man and bears the fruits which bring them into the world. This is the book of the knowledge of hidden and profound wisdom, which was delivered to the physical Adam HaRishon. This same wisdom was given to Shlomo HaMelech, who recorded it in a book. We have learned that Moshe has great difficulty learning these matters, until the Shekhina came and taught it to him … Then Moshe learned this wisdom, and internalized it.” From here we see that Adam HaRishon had the book of the knowledge of mysteries, and God later imparted this knowledge to Moshe. This is hinted at in Parshat Tetsave (Shemot, 27:20). It is also hinted at in the realms of Ma’aseh Bereshit (The mystery of Creation) and Ma’aseh Merkava (The mystery of the Chariot). “And God created man in His image, in the image of Elo-him,” These are two good points – which are male and female. (Zohar, Nasso, 122b) Just as there is a good spiritual form on the Tsaddik, which leads him in the proper behavior whereby he merits the world-to-come, so too is there an evil form on the head of the wicked, which leads him in his evil behavior, whereby he inherits hell. (This “form” (heb. tselem) is the medium through which the good or wicked individual receives his power to act.) Come and see! The actions of man are a testament to that individual’s spiritual form, and is revealed on his face, as it is written (Yeshayahu, 3:9), ‘the form of their faces witnesses against them.’ The form of a man’s face reveals the nature of the angel which accompanies him; whether it is the lion, or the ox, or the eagle, or the man of the chariot of the Holy One, blessed be He, and His Shekhina. … Or perhaps it is from the chariot of the four elements of the earth … This is the secret of (Bereshit, 1), ‘Let the earth bring forth particular species of living creatures. (The word for living creature, חיה, is the same as the word for angel.) ‘ … Come and see! Each of the six days of creation had a specific spiritual countenance (Or “Face” – Partsuf, in Aramaic.) which would lead it. (Zohar, Nasso, 123a) (Evidently, Rav Gershon Henokh is quoting this passage in the Zohar as an example of the Rabbi Shimon’s reception and revelation of the wisdom of the Book of Adam. The Zohar refined the knowledge of the book of Adam in a way that could be accessed by later generations. )
This is the constant and everlasting effect, throughout the earth, of the fiat “Let the earth bring forth herbs….” (Genesis 1:11.) —( (Brackets appear in the text.) in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat “Let the waters bring forth an abundance of creeping things,” (Genesis 1:20.) and the fiat “Let the earth bring forth living being” (Ibid. 1:24.) —from the chochmah of the malchut of the malchut of Asiyah]. For during the Seven Days of the Beginning there shone in this world a radiation from the light of the En Sof in a mode of gratuitous chesed, without any (prior) elevation of mayin nukvin (Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46).) at all (See above, Epistle 5, and note 87, ad loc.) ).
תוצא הארץ, “let the earth bring forth;” The expression תוצא seems to imply that these creations already existed (and just needed to sprout forth from the ground).
תוצא הארץ, “let the earth bring forth;” when it comes to producing creatures whose habitat is earth, creatures equipped with a נפש, a life force, [of some spiritual dimension, my words, Editor.] we find that G-d created 4 different species, i.e. חיה, בהמה, ורמש, וחיתו ארץ, but when they are listed separately only 3 of them, the ones that are almost exclusively made up of bodies, are listed before the Torah states that “G-d saw that it was good.
Living [soul] creatures, according to its specie: At the time of the pronouncement, the command was that a living soul should should come out, that has several types that grow like it. Like a lion, that has several types that differ in their from and within [all of] them is the one soul of the lion.
Beast [behema]: The difference between an animal and a beast is not like Ramban, of blessed memory, wrote; that an animal eats meat; as we find in the second chapter of (Bava Kamma 19b), "and if you want, I will say that it is a deer [that we are speaking about, which is indeed an animal - as opposed to a beast - and nonetheless does not eat meat.]" And about the dog, there is an argument of the Tannaim in Tractate Kelayim, as to whether it is a type of beast or animal; and there is none that eats meat more than it. But rather, the difference is that the animal is naturally wild; if not that he is domesticated, by raising and accustoming him to change his nature. And a beast is the opposite - that he is tame by nature; if not that he is raised in a forest and, [getting] accustomed to this, changes his nature to become wild. (And see what I have written later, Genesis 2:19 and Genesis 3:13 and in Genesis 6:20, and in Leviticus 17:13.)
AND GOD SAID. Living creature is a general term for what the fire, water and earth gave birth to. (The basic elements according to medieval scientific belief.) It also includes man.
CATTLE. Domesticated beasts that are utilized by man for their needs, for riding and for food.
AND CREEPING THING. Small animals that walk upon the earth.
AND BEAST OF THE EARTH. Animals that are in the wilderness where there are no human settlements. The vav at the end of ve-chayeto (and beast of) is superfluous. It is like the vav of le-mayeno (into a fountain) in into a fountain (le-mayeno) of waters (Ps. 114:8), and the vav in the son of (beno) Beor (Num. 24:3).
And God said, etc.: This too was only for that time, as we explained with the creation of the swarms of the waters. And the reason that He did not need to say to them to be fruitful [is that] He implanted in them the ability to reproduce, and they would reproduce on their own. But He did command them not to interbreed, one specie with a different specie; and this is what it states, "according to its specie."
תוצא הארץ נפש חיה, “let the earth bring forth living creatures, etc. "Our sages in Bereshit Rabbah 7,7 state that this is a reference to the spirit of man. [it refers to the animalistic life-essence of man] which does not share the spiritual qualities of man’s G’d given soul and therefore returns to earth upon his death. This is what Solomon had in mind in Kohelet 3,21 “and the spirit of the animal which returns to earth below.” Another meaning of this word might be that it refers to the spirit of intelligence, in which case the word ארץhere must be a reference to the word הארץ in the very first verse of the Torah, i.e. what we described as ארץ החיים. According to a Midrash the words נפש חיה actually refer to a variety of souls, seeing that the verse continues נפש חיה למינה, בהמה ורמש וחיתו ארץ למינה. In other words not just one kind of נפש. When the Torah continues in the next verse to describe that G’d (as opposed to earth) “made the wild beasts according to its kind, the domesticated animals according to its category and the creeping things according to their respective categories,” this verse talks about the bodies of these respective species only. The meaning of this Midrash is that the word נפש חיה in verse 24 refers to the collective life-force of the animal world. When the Torah speaks in verse twenty-five about what G’d made, this is a reference to the bodies seeing that in that verse no mention is made of the words נפש חיה . Another comment in the Midrash (Bereshit Rabbah 7,7) sees in the word נפש חיה a reference to the demons. According to that interpretation G’d did create the spirits of these demons but did not create their bodies. The Sabbath arrived before G’d had gotten around to make the bodies of these creatures. This phenomenon was meant to teach man an important lesson. If, on the Sabbath eve, close to the onset of the Sabbath, man has a chance to complete the purchase of a desirable object, he should desist. It is not appropriate for the servant (man) to insist on completing something at a time when his Maker saw fit to to desist.
ויאמר אלוקים תוצא הארץ נפש חיה, on the sixth day both the mammals and man were created, seeing both of them inhabit the dry land on the earth.
נפש חיה, the word נפש is a general rule, whereas the word חיה describes the detail.
בהמה ורמש וחיתו ארץ, compare Rash’bam
ויהי כן, earth complied with the directive by its Creator in producing these creatures
CATTLE. These are the species that eat grass, whether domestic animals or those of the wilderness.
AND BEAST OF THE EARTH. Those which eat flesh are called chayoth (beasts), and they all seek and seize prey.
VAREMES’ (AND CREEPING THING). Rashi wrote: “These are creeping swarms that creep low upon the earth, appearing as though they are dragged along.” Now in this chapter we find: And over every animal ‘haromeseth’ (that creepeth) upon the earth; (Verse 28. Here Rashi’s interpretation could not apply to animal.) and it is further written, And all flesh ‘haromes’ (that moved) upon the earth perished, both fowl and cattle, and beasts, and every swarming thing that swarmeth upon the earth; (Genesis 7:21.) also, Wherein all the beasts of the forest ‘tirmos’ (do creep forth). (Psalms 104:20.) But the meaning of r’misah is as if it were written with the letter samech, as in The foot tirm’senah (shall tread it down), (Isaiah 26:6.) and other related expressions. He thus says of beasts and cattle, ‘romes’ (that tread) on the earth, (Verse 26.) and of creeping things that drag along, ‘remes’ (that creep) upon the ground, (Verse 25.) because they tread on the ground with their entire body.
וחיתו ארץ, the construction is similar to Psalms 104,8 למעינו מים, or to Numbers 24,3 בנו בעור, the letter ו at the end of the word וחיתו is an addition.
ויהי כן, the result of G’d’s directive continued in force for all times.
תוצא הארץ THE EARTH SHALL BRING FORTH — That is what I have explained (v. 14) that all things were created on the first day, and it was only necessary to bring them forth from the ground.
נפש חיה — that have vitality.
ורמש — It means creeping swarms that creep low upon the ground; they appear as though they are dragged along, for how they move is not discernible. What we call רמש and שרץ in our (Hebrew) language, they call in old French mouvoir; English to move.
(24-25) Von den Pflanzen hieß es: תדשא, öffnen oder enthüllen, und die Pflanze bleibt bei aller freigewordenen Individualität noch an den Mutterkörper der Erde gebunden. Von den Wassergeschöpfen hieß es: ישרצו המים, frei sich Bewegende erzeugen; allein die erzeugten Lebendigen verharren doch noch innerhalb des Elementes, das sie erzeugte. Erst von den lebendigen Erdgeschöpfen heißt es: תוצא הארץ, daß die Erde sie aus sich hinaussetzen sollte, und erst in ihnen erreicht der lebendige Organismus eine immer höhere und freiere Selbständigkeit bis hinan zum Menschen, der selbst seinem Ursprunge nach nur mit einem Teile seines Wesens der Erde angehört. נפש חיה, siehe oben V. 20. — בהמה rad. כום - בהם rad. בהמה, wie נור - נהר ,בון - בהן ,כון - כהן u.a.m. בום findet sich nur in במה wieder, wo es eine zur Erhöhung eines Gegenstandes dienende Anhöhe bedeutet. בהמה dürfte daher die treffendste Bezeichnung derjenigen Tiere sein, die sich schon vermöge ihrer Natur dem Menschen dienend unterordnen und durch diese Unterordnung die bedeutendste Staffel für die von dem Menschen zu erreichende geistige Höhe bilden. Ohne den Stier hätte der Mensch sich selbst vor den Pflug und den Wagen spannen, die schwersten Arbeiten vollbringen, die schwersten Lasten fortschaffen müssen, und unter der Last der Körpermühe wäre auch sein Geist erlegen, ja hätte sich nimmer erheben können. Indem der Mensch den Stier vor Pflug und Wagen spannen und das ihn nährende und kleidende Schaf ohne Körperanstrengung weiden konnte, blieb sein Geist frei für die Umschau am Himmel und auf Erden, er konnte denkend hinter dem Pflug und denkend bei seiner Heerde weilen. Dem Viehe, der בהמה, verdankt der Mensch seine geistige Hoheit, es ward במתו. Ihm gegenüber steht חית הארץ, die חיה, das Waldtier, das, indem es sich nicht unterordnet, das in sich geschlossene, nur sich angehörende selbständige Leben, חיים, darstellt. רמש האדמה ,רמש sind die am Boden kriechenden, niederen Tiere. Siehe oben V. 21.
תוצא הארץ נפש חיה, earth should produce living creatures possessing a quality of life superior to that of the plants.
ויהי כן, it was exactly so, i.e. without omissions or additions. If any of the components of these creatures (genes) were to be missing, they would lose the ability to procreate in kind.
"Let the earth bring forth living souls, etc.:" Most of the elements from which animal bodies are composed are found in the ground; and so [likewise,] the dead body after a long time becomes earth. And the ancients thought that the earth brought out man and animals by itself. And Ovid (Mct. I, 70) was in doubt about the creation of man, if the Creator of all created him from divine seed or whether the earth which had then recently been separated from the skies included some heavenly seed [and engendered him]. And the divine Torah informed us that both man and animals were [created] by the command of God and not by chance.
"Living souls:" [This is] a general term, and here it includes [domesticated] beasts, crawling animals and [wild] animals.
"According to its specie:" As per above, verse 11.
"Beasts" (behema): It appears to me that he beginning of this word's usage is with reference to four-legged herbivorous animals that do not prey, like the bull and the sheep, the horse and the donkey; and this is its usage in this verse, and in any place it is juxtaposed to chaya (wild animals). And it appears to me that its main connotation is the opposite of the cruelty of wild animals; since in Syriac, its root indicates softness and goodness - the opposite of harshness. And so did I found in the works of Master Ephraim (S. Ephraem the Syrian), Section 3, page 614, "Tivdi letaiboutach, debah bahemin negdaich" - the intention [of which] is: Is it not up to us to give thanks to Your attribute of kindness, since within it [even] the afflictions that You afflict us with are softened and sweetened? (And it is translated into Latin as: Gratiâs misericordiae tuae maximas agere debemus, quae justitiae severitatem mitigat.) And sometimes the name, behema, is borrowed to include all animals besides man, as in (Psalms 36:7), "you save behema and man, O Lord;" and sometimes it does not include [other] animals, only four legged [ones], whether they be domesticated or wild.
"And remes (crawling animals):" "These are the creeping things, which are low and crawl upon the earth and appear as if they are dragging along, because their movement is not discernible" (Rashi). And remes is different than sherets (creeping animals), since it does not include flying creatures and fish (Johannes Clericus); since a remes [by definition] must crawl on the earth, as remes is [derived from] remisa (treading). However, the root remes is also used with [reference to] all four-legged animals, as in (Psalms 104:20) "in it crawls (tirmos) all the animals of the forest;" and also all the birds [are included], as in (Genesis 7:21) "And all flesh that crawls (romes) on the earth perished, among the fowl and among the beasts and among the animals and among all the creeping animals that creep on the earth and all men." And observe that it does not state [in the verse just quoted], "among all men," but [rather] "and all men;" since man is not included in "all flesh that crawls upon the earth." Rather, he is a different specie and separate from them. And the author of the cantillation marks also understood thus and [so] separated [that part of the verse] with an etnach (which denotes a pause) before "and all men." And the reason is that when animals and birds walk, their bodies are flat and laying (horizantal) upon the face of the earth; which is not the case with man, who walks with an erect posture, and his body is straight (vertical) upon the earth. And this is also the opinion of Ramban, who wrote, "because [animals] tread on the ground with their entire bodies."
"And animals of the (chayeto) earth:" Animals that eat meat and prey are called chayot due to their liveliness (chiyutam) and their strength, [which] is how [liveliness] is understood in (Exodus 1:19), "they are lively." And they are called"chayot of the earth" and "chayot of the field" (Genesis 2:20). And the word, chayeto, with the addition of a [letter,] vav [at the end of the word which does nonetheless not change its meaning] is like "beno (the son of) Be'or" (Numbers 24:3), and "lemayano (to a spring of) water" (Psalms (114:8). And the word, chayeto, is only found in verse [and not prose], and so [too] beno and mayano. And it appears that this is an Aramaic mode of expression [for] the son of Be'or, as in (Song of Songs 3:7), Behold, the bed of Shlomo (mitato shel Shlomo); in the manner of (Daniel 2:20) "the name of God." And even though water (mayim) [in Psalms 114] is not singular, and earth [in our verse] is not masculine, the additional vav [which usually indicates masculine gender and first person] remains due to the poetic style, even when it would have been fitting to change it according to [the word's] standard grammatical form.
What I have already explained... Rashi is answering the question: Why is it not written, “Elohim created”? Whereas “Bring forth” implies it was already created but was covered by the earth. [Thus Rashi explains, “Everything was actually created from the first day.”] But the earlier verse (v. 12), “The earth brought forth grass,” does not prove this. For there it means that the earth brought to actuality what it was commanded (v. 11): “Let the earth sprout grass.” This is so because being commanded creates a potential [which can then be brought to actuality]. But it is different in our verse, where “Let the earth bring forth” is the commandment itself, without there being a prior potential existence. (Re’m)
[A soul] which is alive. On v. 20, “Let the waters teem,” Rashi explained: “It will have a living soul.” But here he explains differently [and says: “It has a living soul.” Why?] The answer seems to be: The beasts of the earth were completely created on the first day, with their living soul. For about them it is written, “Let the earth bring forth,” [but does not say, “Elohim created.”] Whereas for the fish and birds, only the ability to swarm as bodies was created on the first day, without the living soul. For about them it is written (v. 21): “And thus Elohim created...” [referring to their living souls].
Up to this point, God had created aquatic creatures and birds, the latter being either more advanced forms of sea life or creatures formed from swamps, a combination of land and sea. On the sixth day, God created land creatures: God said: Let the earth produce living creatures in its kind, animals of many types, not just domesticated ones, and crawling creatures. This is not meant as a zoological definition, but as a description of animal life from a human perspective. That is to say, the term “crawling creatures” refers to the small animals that swarm on the ground, such as mice and snakes. And let the earth produce beasts of the earth in its kind. The Torah distinguishes between animals [ behema ] and beasts [ ĥaya ]. Some suggest that ĥaya refers to predatory animals, whereas behema refers to herbivores. And it was so.
ורמש, according to Rashi this word describes the creatures which creep on the ground. Nachmanides queried this, pointing out that in Genesis 7,21 in connection with the deluge, the Torah writes:ויגוע כל בשר הרומש על הארץ בעוף ובבהמה ובחיה ובכל שרץ השורץ על הארץ וכל האדם. “All flesh that moved on the earth perished, both fowl and cattle and, beast, and every swarming thing that swarms on the earth, and every human.” In view of this he interprets the word רמש as related to the root רמס. When speaking of the four-legged animals, the term refers to their trampling the earth with their feet, whereas when speaking about the small creatures, it means that they hug the earth with their entire bodies while in motion.
What would they read [from the Torah]? The narrative of creation. (In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained.") On the first day, they would read: "In the beginning," "Let there be a firmament;" (On each day, they would read the passage associated with that and the following day of creation.) On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
In verse fifteen we read about five staggered cases of decay, corruption, which are introduced by the caption "Yeshurun grew fat and kicked." The result was a) you became fat; b) you grew coarse; c) you grew gross; d) he forsook the Lord who had made you; e) he spurned the Rock of his support. The specific acts of rebellion are listed in verse 16-18. G'ds response which was equally staggered, is listed in verses 19-25. The penalties listed 1) sword, 2) hunger; 3) wild beasts; 4) pestilence, correspond to the four basic elements the earth is made of, i.e. fire/sword; water/famine; dust/wild beasts; air, ruach /pestilence.
Wild Animals corresponds to "Let the earth bring forth living creatures," that G-d altered this statement to the point that they became completely destructive.
And this was their (OBM) primary intent (refer to Bereshit Rabba 7:5 and 8:1), when they expounded on the verse “let the earth bring forth living soul-Neffesh (Heb.:neffesh chayya) ” (Bereshit 1:24): “Even the soul-Neffesh of First Adam, even the soul-Neffesh of the Messiah. For this component is the secret of the “Congregation of Israel” (Heb.: k’nesset yisrael) , the “supernal land of the living” (Heb.: ehretz ha-chayyim ha-elyona) . (Meaning the root of the foundation of Dust of the four foundations, primeval roots, precursors of all the worlds, mentioned in the Zohar Va-eira (23b), refer there [for more detail].)
Now, pay attention, for there is no difficulty in refraining from negative commandments for those who have understanding, as God has implanted in the intellect the ability for a person to guard against any harm. The analogy can be drawn to a doctor who advises a person who is unaware of the foods that can harm them based on their constitution: "Do not eat anything that I warn you against, for if you eat them, you will fall ill and die." A person of knowledge does not desire to eat something that would harm them; rather, they would find it repulsive and abhorrent, even though they may have heard that it is a delicious food. Instead, they prioritize the essential foods for sustaining life and do not seek after life merely through eating, for this is the way of animals who lack a soul that continues to exist after separation from the body. Is it not written in the Torah: "Let the earth bring forth living creatures" (Genesis 1:24)? Water brings forth living creatures, but this does not apply to humans alone. Rather, humans are made in the likeness of angels. If an angel lives forever, then one who is in their likeness should also be immortal. Therefore, one of the wise individuals stated that the punishment for transgressing negative commandments is executed through one of the four types of death imposed by the court, such as stoning or death by the hands of Heaven. However, the reward for fulfilling positive commandments is granted. Our sages brought a proof that there is a reward for refraining from negative commandments, as it is written: "You shall not eat it, so that it will be good for you" (Deuteronomy 13:19). And some say that the reward will return to the one mentioned at the end of the verse: "For you shall do what is right" (Deuteronomy 12:25). Others say that the verse "You shall not eat it" (Deuteronomy 12:16-17) refers to refraining from negative commandments. The verse above it (Deuteronomy 12:16-17), "You shall pour it out on the ground like water, so that you will not eat it," means that one should not consume blood, for blood is the soul, and this is known from the wisdom of tradition. It is also true that the fear of God, which is a positive commandment, encompasses all positive and negative commandments, as Moses mentioned in another place (Deuteronomy 10) "to fear the Lord your God, to keep all His commandments and statutes which I command you today for your good." They include both positive and negative commandments, for one who refrains from transgressing out of fear of God, it is good for them. The phrase "for your good" encompasses the good of this world and the world to come, and the reward for fulfilling positive commandments, as they involve effort. The analogy is like someone who exhausts themselves under the guidance of a doctor to prepare a meal that will be beneficial for them to eat. In return, they receive their reward, and their action is presented before them. It is good for you to receive reward and escape punishment. The true goodness lies in a person who observes the commandments of the Divine Physician, as the physician neither benefits nor harms them, as Eliphaz said (Job 35:6): "If you are righteous, what do you give Him? Or what does He receive from your hand? Your wickedness affects a man like yourself." Now I will reveal to you a precious secret that we have found written: "Why do you afflict yourselves, Lord, departing from Your ways?" (Isaiah 33:17) and "You are the one who troubled their hearts" (1 Kings 18:37). And Moses said (Deuteronomy 30:15), "See, I have set before you today life and good, and death and evil," and furthermore (Lamentations 3:38), "Do not both good and ill proceed from the mouth of the Most High?" And our sages said (Niddah 30b), "Everything is in the hands of Heaven, except for the fear of Heaven." Know that the cultivated vegetation of the earth is superior to the uncultivated vegetation, and there are those that are fat and those that are lean. In a true analogy, I will explain that there are three forces in the living beings. If you wish, you can call them by three names: Neshamah (soul), Ruach (spirit), and Nefesh (life force). The Nefesh is the vegetative force that resides in the liver, and every living being and plant partake of this force. This Nefesh is the body's inclination and desire for food and sensual pleasures. The Ruach resides in the heart and is the source of a person's vitality. It encompasses both humans and animals, and it is also a physical force. When this Ruach departs, resembling the air leaving the body, the person dies, and this departing Ruach becomes intensified and becomes the source of anger. And the soul is the highest and its power is in the brain, and the characteristics of human beings and their inclinations vary. Some possess them in great strength, while others are weakened, and there are those who have them in a balanced measure. There is no need to elaborate, for the soul seeks what benefits it from the actions of God, for He is the source of its life. And the soul seeks the pleasures of the body for its own well-being. Now, the spirit is intermediate, and because there is a need for the brain to connect to the liver and the heart, both of them are connected to the brain. The general principle is that each aspect complements the other. Therefore, the Hebrews have referred to them as the soul, spirit, and life force. And all of them are interconnected with the body. If a person consumes foods that warm the blood, their anger will increase. And behold, the actions of the body are influenced by the spirit. If the body is in good condition, and another person angers them with their words or actions, the power of the spirit will intensify in the heart, generating heat in the body. Thus, the body undergoes changes due to the influence of the spirit. And every intelligent person should guide their body according to the needs of their soul, while the soul remains unchanged amidst the body's changes. This is the great elevation that God has granted to Israel, for if they observe the commandments of God, there is no need for physicians, with the help of God, as Asa did. Thus, the verse is captured, and there is no contradiction in the phrase (Exodus 21:19), "And he shall cause him to be thoroughly healed," for it is not an easy matter, but rather, it is like (1 Kings 1:12) "And he shall heal the altar of the Lord." It is not like (Deuteronomy 32:39) "I wound, and I heal," and in the case of Job (Job 5:18), "He woundeth, and his hands make whole." And thus, the army of heaven is divided by the Lord among all the nations. This is the interpretation of the verse (Isaiah 24): "The Lord of hosts will reign over the host of the heights." And this corresponds to the one who accepts the wisdom of astrology and relies on fate. But the name (of God) was given to Israel as an inheritance and to remove them from the dominion of the constellations, as long as they are under His dominion and fulfill what is commanded in His Torah. Therefore, the ancients said (Shabbat 129a): "There is no mazal (constellation) for Israel." And for this reason, it is written (Exodus 33:16), "Then we shall be distinguished, I and Your people." And one cannot argue how the laws of heaven can be changed. Here is the proof: The goodness in its entirety is intended for all good, and for a little evil, it is not in the path of wisdom to prevent what is mostly good. Therefore, there is power in the discerning individual to choose between good and evil, for decrees are made based on the recipient. Thus, it is written (Deuteronomy 15:4), "Except that there shall be no needy among you," implying that everything or the majority is good. Similarly, it is written (Deuteronomy 15:4), "Only if you carefully listen." And the individual can benefit his soul in the future.
It is from the power of the quality of this name the Living God-El Chai-א"ל חי, that the quality of His name of Lordship-Adona”y-אדנ"י draws life into all creatures in the world to their various kinds, into the angels and all the hosts of heaven and their stars and into all the hosts of the earth and its offspring. This is the meaning of the verse, (Genesis 1:24) “Let the earth bring forth living souls according to their kind.”
Let us now clarify this. Know that whosoever makes an oath, does so in relation to the seven Sefirot that are the matter of the seven days of the world, all of which depends on HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is the Shabbat and is the seventh. Thus, every oath depends on the seventh. This is the matter of, (Exodus 31:17) “And on the seventh day He ceased and His soul was refreshed-VaYinafash-וינפש.” Therefore, whosoever makes an oath, swears by the soul-Nefesh-נפש and swears by the life-Chayim-חיים, when he swears in the name of HaShem-יהו"ה. This is the matter of, (Samuel I 25:26) “As HaShem Lives-Chai HaShem-חי יהו"ה and by the life of your soul-V’Chei Nafshecha-וחי נפשך.” This is because “the life of your soul-Chei Nafshecha-חי נפשך” is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, from whom all life and all souls that arise from the land of His quality of Lordship-Adona”y-אדנ"י are drawn, as it states, (Genesis 1:24) “Let the earth bring forth a living soul-Nefesh Chayah-נפש חיה to its kind.” This is the matter of the seventh day of Shabbat, from which the life of the soul is drawn, as it states, (Exodus 31:17) “And on the seventh day He ceased and His soul was refreshed-VaYinafash-וינפש.” We thus see that the life of the soul-Chayey HaNefesh-חיי הנפש depends on the seventh-Shevi’ee-שביעי, which is the matter of the oath-Shevuah-שבועה.
23. “And God-Elohi”m-אלהי״ם said ‘Let the earth bring forth living creatures.’” (Genesis 1:24)
He said to him: ‘But it is written: (Lev. 27:10) ... he shall not swap it or exchange it... etc. And so, how can this wife, who is ‘holy of holies’, be a nest [Var. perch ] for one who is not of her ‘type’? For it is written: (Gen. 1:24) ‘Let the earth bring-forth each living soul, of its type...’ And she should only be ‘grafted’ with her ‘type’.
He said to him: ‘Most certainly, that is how it is. But this mystery is made known through this verse: (Gen. 1:24) ... Let the earth bring forth the ‘living soul’ (nephesh ḥayah) , of each creature to its species... For even though they are of the side of purity, they are all male and female, and they are pairs, and one who takes from that which is not of his species type about that subsequent child that is composed of both-of-them, it is stated: (Ex. 23:19) do not cook a kid in its mother’s milk.’
"And God said: "Let the earth bring forth a living soul (נפש חיה) according to its species, cattle and creeping animals etc." [Genesis 1:24], this corresponds to what is written: "Man (Adam) and cattle did you bring forth, HaShem" [Psalms 36:7]. One is found in the sum of the other. Cattle in the totality of Adam, (Leviticus 1:2) "Man (Adam) if he brings from among you an offering to HaShem from cattle...", because it is included in the totality of Adam.
Come and see: all spirits in the world contain both male and female, and when they come out, they come out [both] male and female, and after they spread out in their ways, if a person is worthy, after, they join as one. And this is 'one's partner' and they join as a couple (other versions: in variation) on in all, spirit and body. As it is written: 'let the land bring out living souls according to their type' (Gen. 1:24). What is 'according to their type'? This is the spirit of a human that goes out and pairs up with what is similar to it.
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
“The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19). “The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination, (He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination.) as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19). Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me. He then passed them [the animals] before him in pairs. He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future; (See Genesis 3:12.) therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
“God said: Let the earth produce the spirit of living beings by their species, animals, and crawling creatures, and beasts of the earth by their species, and it was so” (Genesis 1:24). “God said: Let the earth produce…” – Rabbi Elazar said: “The spirit of living beings” – this is the life spirit of Adam the first man. (Adam’s life spirit was created at this point, even before his physical body was formed.) “God made the beasts of the earth by their species, and the animals by their species, and every creature that crawls upon the ground by its species, and God saw that it was good” (Genesis 1:25). “God made the beasts of the earth by their species” – Rabbi Hoshaya Rabba said: This is the serpent. Rabbi Ḥama bar Hoshaya said: Regarding souls, it says four items, (“Let the earth produce the spirit of: (1) living beings by their species, (2) animals, and (3) crawling creatures, and (4) beasts of the earth by their species” – four spirits in all.) but when they were actually created it says [only three items]: “The beasts of the earth by its species, and the animals by its species, and every creature that crawls upon the ground.” This is bewildering. Rabbi said: [The extra spirit] refers to the demons, as the Holy One blessed be He created their souls, but when He was about to create their bodies, Shabbat [arrived and] became sanctified and He did not [have time to] create them. This is to teach you proper conduct from the demons: If a person has in his possession a precious object or a gem on the day before Shabbat just before dusk, (It is forbidden to carry anything outdoors on Shabbat.) one says to him: ‘Cast it away from you,’ (Rather than desecrate Shabbat by carrying it home.) as [even] the One who spoke and brought the world into being was engaged in the creation of the world and created their souls [of the demons], but when He was about to create their bodies, Shabbat [arrived and] became sanctified, and He did not create them.
“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” (Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.) But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). (The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). ) Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, (That is, two conjoined bodies, male and female.) and [subsequently] He sawed him in two (Separating the female part from the male part.) and made [for] him two backs, (Where they had previously been joined together.) a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). (This line is misplaced here and belongs in section 1, as indicated there.) Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last (The Hebrew text says “first,” but Rashi emends the text.) day, and first [kedem] among the acts of creation on the last day. (Adam’s spirit was created as the first act of the last day, and his body was created as its final act.) This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. (As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).) Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
(Gen. 2:4, end:) IN THE DAY THAT THE LORD MADE EARTH AND HEAVEN. The Bet Shammay say: (Cf. the longer version of this section in Gen. R. 12:14, where R. Simeon ben Johay gives the view represented here by the Bet Hillel.) The conception < of creation came > by night; and the doing, by day. The Bet Hillel say: The conception either by day or by night, and he completed work with the sun on the horizon. (I.e., at sunset or dawn. See the Jastrow lexicon, s.v., dimdum.) R. Levi said in the name of R. Hama bar Hanina: (Gen. R. 11:9; see PR 46:2.) On every day the Holy One created three creations. On the first he created heaven, earth, and the light. On the second he created the firmament, Gehinnom, and the ministering angels. On the third, trees, herbs, and rivers. On the fourth, sun, moon, and stars. On the fifth, fish, Leviathan, (See BB 74b; Gen. R. 7:4.) and fowl. Now on the sixth, there were six things to create, those for the Sabbath eve and those for the Sabbath. These were the following (according to Gen. 1:24): LET THE EARTH BRING FORTH (1) THE LIVING CREATURE AFTER ITS KIND, (2) CATTLE, (3) CREEPING THINGS, AND (4) BEAST OF THE EARTH, plus Adam and Eve. The work of Adam, Eve, and of the beasts was completed. Then, when he had completed these, he wanted to create the rest; but the Sabbath was holy, as stated (in Gen. 2:1-3): THEN THE HEAVENS < AND THE EARTH > WERE FINISHED…. SO GOD FINISHED < ON THE SEVENTH DAY > … AND GOD BLESSED < THE SEVENTH DAY > … < BECAUSE ON IT HE RESTED FROM ALL HIS WORK > WHICH GOD HAD CREATED < TO MAKE >.
(Gen. 1:1:) IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. It is written (in Ps. 104:3): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, WHO SETS THE CLOUDS AS HIS CHARIOT…. R. Johanan said: (Gen. R. 1:3; PRE 4; M. Pss. 104:7. See below, sec. 1:12; M. Pss. 24:4.) Heaven and earth were created on the first day, and on the second the Holy One (In this translation “the Holy One” (apart from biblical quotations) represents the Hebrew acronym, HQBH, which stands for “The Holy One Blessed be He.” A somewhat abbreviated form is called for because this acronym has become the common midrashic name of the Deity and is treated as a single word. The full title would be awkward and only appears in the translation where the full title occurs in the Buber text.) created the firmament and the angels. Where is it shown that they were created on the second day? Where it is stated (ibid.): WHO ROOFS HIS UPPER ROOMS IN THE WATERS, (The midrash interprets this roof as the firmament of Gen. 1:6-8. Thus Ps. 104:3f. is seen as a reference to the second day of creation.) WHO SETS THE CLOUDS AS HIS CHARIOT, WHO WALKS ON THE WINGS OF THE WIND (ruah). And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). (Cf. Hebrews 1:7.) R. Hanina said: The angels were created on the fifth day. Thus it is written concerning the fifth (in Gen. 1:20): AND LET FOWL FLY (ye'ofef) ABOVE THE EARTH. Now the word ye'ofef only refers to the flying of angels, as it is used (in Is. 6:2): AND WITH TWO HE DID FLY (ye'ofef). And why were the angels not created on the first day? So that the heretics (minim) would not say: Michael was standing in the north with Gabriel in the south, and together they spread out the heavens and the earth. So who did create them? The Holy One by himself, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED < THE HEAVENS AND THE EARTH >. R. Judah and R. Nehemiah disagree. R. Judah says: The world was being created for six days. Thus it is written concerning the work of each and every day (in Gen. 1:7, 9, 11, 15, 24, 30): AND IT WAS SO. That is R. Judah's opinion, but R. Nehemiah says: The whole world was created on the first day. R. Judah said to him: What is the meaning of what is written concerning the work of each and every day: [AND IT WAS SO]? R. Berekhyah said concerning R. Nehemiah's opinion: (According to Gen. 1:24) GOD SAID: LET THE EARTH BRING FORTH. The expression LET BRING FORTH is only used of something that was prepared from IN THE BEGINNING, as stated concerning the first day (in vs. 1): IN THE BEGINNING.
(I Kings 5:13 [4:33], cont.:) HE ALSO SPOKE WITH/CONCERNING ('al) THE CATTLE AND ON THE FOWL. Is it possible that would speak with cattle and with fowl? Rather why the cattle are permitted with two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) It is because cattle were created from the dry land, as stated (in Gen. 1:14): LET THE EARTH BRING FORTH THE LIVING CREATURES AFTER ITS KIND, CATTLE, CREEPING THINGS, AND THE BEAST OF THE EARTH AFTER ITS KIND. But in regard to fowl, one text says from the dry land, while another text says from the sea. from the dry land is what is written (in Gen. 2:19): SO FROM THE GROUND THE LORD GOD FORMED EVERY BEAST OF THE FIELD AND EVERY FOWL OF THE HEAVENS. The other text says (in Gen. 1:20): LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES AND THE FOWL FLYING ABOVE THE EARTH. (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said: They were created from the mud which is in the sea. R. Abbin said the name of R. Samuel [of Cappadocia]: The feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the nuna. (A fish of the genus anthias.)
Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, < AND YOU HAVE LAID YOUR HAND UPON ME >. The text speaks of the first Adam. (Tanh., Lev. 4:1; cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) [R. Johanan] said: It is written about him that there were two creations. There is a double Y (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them < only > one formation is written (without a double Y in Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD < AND ALL THE BIRDS OF THE HEAVENS >. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. R. Eleazar ben Pedat says: BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam's soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (adam) BECAME A LIVING SOUL. Hence, BEFORE < refers > to the < first > event of the sixth day, and BEHIND < refers > to the sixth day, since < the Holy One > was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. (Ber. 61a; ‘Eruv. 18a.) Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother's belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS SHALL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, < only > after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.
R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.” (Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8.) R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East? (Above, Gen. 7:24; PR 14:9.) [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field. It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers (Gk.: astrologoi.) and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.” (The understanding of the midrash is that the creatures implicitly already possessed names.) He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. (Above, Lev. 3:11.) “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.” (It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5.) (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets (Gk.: piyyakia; Lat.: pittacia.) and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses. (See Cant. R. 1:1:11.) Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’” (The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace.) But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al) (The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.”) the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.” (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the fish.” (A fish of the genus anthias.) (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath) (Shab. 14:1.) ; but in the case of the rest of the swarming creatures, one is exempt? (Shab. 14:1.) For the reason that they (i.e. the former) have skins.” (Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath.) (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.” (Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10.) (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification. (See Numb. R. 19:4.) When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”
(Lev. 12:2:) “When a woman emits her seed and bears a male.” This text is related (to Job 29:2), “O that I were as in the months of old, [as in the days when God watched over me]!” In regard to this verse, Job spoke it when the afflictions had come upon him. He said, “’O that I were as in the months of old,’ and would that I had the days which I had when I was in my mother's belly!” “As in the days when God watched over me!” [These words] teach that the infant is watched over while it is in its mother's belly. (Job 29:3:) “When His light shone over my head […].” From here you learn that the infant has light in its mother's belly. (Job 29:4:) “When I was in the days of my youth (horef), (Horef also means “winter.” Buber notes here that in the following simile, the infant in the womb is being protected in the womb as the winter rain protects the soil.) when God's company was over my tent.” [These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother's womb. Another interpretation [of] “when God's company was over my tent”: These words teach about the infant. Just as the infant gets muddy, so is a person muddied by sins, so that misfortunes come upon him. At that time [Job] said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me,’ and would that I had the days which I had when I was in my mother's belly!” What does he finally say (in vs. 4)? “When I was in the days of my youth.” R. Abbahu said, “The infant comes out of the mother's belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male.” (Tanh., Lev. 8:11; PRK 9:6.) Ergo (in Lev. 12:2), “When a woman emits her seed and bears a male.” (Lev. 12:2:) “When a woman emits her seed.” [This text is related to (Ps. 139:5),] “You have formed me behind and before.” The text speaks of the first Adam. (Cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) R. Johanan said, “It is written about him that there were two creations. There is a double y (i.e., a double yod in Gen. 2:7), ‘The Lord God formed (yytsr) the human.’ One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them [only] one formation is written (without a double y in Gen. 2:19), ‘So out of the earth the Lord God formed (ytsr) all the wild beasts of the field [and all the birds of the heavens].’ It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Simeon ben Laqish says, “Behind (in the sense of what comes] before the act of [his] creation. What is the reason? It is written (in Gen. 1:2), ‘and the spirit of God was hovering over the face of the waters’; this spirit was the soul of the first Adam. It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Eleazar ben Pedat says, “Behind [refers] to an [later] event of the sixth day, and before [refers] to an [earlier] event of the sixth day. How so? Because the Holy One, blessed be He, created six things on the sixth day. They were these: (1) the soul; (2) wild beasts; (3) cattle; (4) beasts of the earth; (5) Adam; and (6) Eve. Now Adam's soul was created first, as stated (in Gen. 1:24), ‘a living soul.’ Living soul can only be the soul of Adam, since it is stated (in Gen. 2:7), ‘and the human (Adam) became a living soul.’ Hence, before [refers] to the [first] event of the sixth day, and behind [refers] to the sixth day, since [the Holy One, blessed be He,] was occupied with him all of the sixth day. Ergo (in Ps. 139:5), ‘You have formed me behind and before.’ Behind [refers] to an event of the sixth day, and before [refers] to an event of the sixth day.” R. Samuel bar Nahman said, “What is the meaning of ‘You have formed me behind and before?’ Having two faces, male and female. Hence it says (in Ps. 139:5), ‘You have formed me behind and before.’” (Ber. 61a; ‘Eruv. 18a.) Adam said, “After the Holy One, blessed be He, had created all the cattle and wild beasts, He created me.” So it is with the infant. Before it comes forth from its mother's belly, the Holy One, blessed be He, commands it, “Eat of this, do not eat of that, (in Lev. 11:29) ‘this shall be unclean for you.’” Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, [only] after that it is born. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.”
Back and forth you formed me. Two faces were created (meaning "two aspects" or "dual nature"). Thus, the first man was created with Eve's form behind him, as it says (Genesis 2:22), "And the Lord God built the rib." Therefore, it is said "back and forth you formed me," etc. Rav and Shmuel disagreed. One said "face" and the other said "tail." Granted, according to the one who said "face," since it is written "back and forth you formed me," it makes sense. But according to the one who said "tail," what does "back and forth" mean? As Rabbi Ami said in the name of Rabbi Ami, "back" refers to the act of Creation, and "forth" refers to punishment. Granted, "back" refers to the act of Creation, as we say during Friday night prayers. But what does "forth" refer to? It refers to the punishment of the Flood, as it says (Genesis 7:23), "And He blotted out every living substance which was upon the face of the ground." And for the one who said "face," he derives a great principle from it. It makes sense that the male aspect should be dominant, as it is taught that "A man should not follow a woman on the road, even if she is his wife. If he encounters her on a bridge, he should push her aside and anyone who follows a woman into a river has no share in the World to Come." Another explanation of "back and forth you formed me" is that Rabbi Yochanan said, "If a person is worthy, he can enjoy both worlds, back and forth. But if not, he comes to give an account." And you laid your hand upon me, as you said (Job 13:21), "Your hand is heavy upon me." Rabbi Eliezer the Androgynos said, "They were created as intersex. As it says (Genesis 1:27), 'male and female He created them.'" Rabbi Shmuel said, "Two faces were created, and he was made with a back and a front." Rabbi Tanchuma said in the name of Rabbi Berechia in the name of Rabbi Elazar, "He was created as a golem and lay from the beginning of the world to its end." This is what is written, "Your golems have seen" (Psalms 139:16). Rabbi Yehuda son of Rabbi Nachman in the name of Rabbi Shimon in the name of Rabbi Elazar said: "God created the whole world from east to west, as it is said, 'Behind and before you encircle me.' From north to south, as it is said, 'From one end of the earth to the other end of the earth.' And even in the space of the world, as it is said, 'Your hand is upon me.' Rabbi Elazar said, 'Behind refers to the work of the first day of creation, and before refers to the work of the last day of creation.' This is the opinion of Rabbi Elazar, as it is written, 'The earth brought forth living creatures.' This is the spirit of Adam. Rabbi Shimon ben Lakish said, 'Behind refers to the work of the last day of creation, and before refers to the work of the beginning of creation.' This is the opinion of Reish Lakish, as it is written, 'The spirit of God hovered over the surface of the waters.' This is the spirit of Adam. Rabbi Simon said, 'Behind refers to all actions, and before refers to all punishments.' Shmuel bar Tanhuma said, 'Even the word "Kluso" (a type of bird) only appears later in the Torah. This is what is written, 'Praise the Lord from the earth, from the sea monsters and all the depths.' Rabbi Shemlai said: just as the physical characteristics of Klusso (an animal mentioned in the Talmud) are similar to those of a domesticated animal, a wild animal, and a bird, so too is the Torah of God similar, in that it contains laws for domesticated animals, wild animals, and birds. As it is written (Leviticus 11:2): "This is the animal that you may eat." And finally (ibid. 12:2): "When a woman conceives." Thus, you may derive from this analogy that both man and the Temple were created with two hands. It is written (Psalms 119:73): "Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments." And it is written (Exodus 15:17): "The sanctuary, O Lord, that Your hands have established."
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), all appertain to the mystery of the Redemption. With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Lekh Lekha) "Get thee out of thy country, and from thy kindred… unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land of the Philistines, as it is said, "Go from us: for thou art much mightier (Memennu M'ôd) than we" (Gen. 26:16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, as it is said, "Deliver me, I pray thee, (Hazilêne na) from the hand of my brother, from the hand of Esau" (Gen. 32:11). With "Pê" "Pê" Israel was redeemed from Egypt, as it is said, "I have surely visited you, (Paḳôd Paḳadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; and he shall grow up (yizmach) || out of his place, and he shall build the temple of the Lord" (Zech. 6:12). These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit (Paḳôd yiphḳôd) you" (Gen. 1. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. She said to them: There is no reality in the signs. They said to her: He said "Paḳôd yiphḳôd"—"God will surely visit you" (ibid.). She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, ("Paḳôd Paḳadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed in their God and in His messenger, as it is said, "And the people believed, and when they heard that the Lord had visited the children of Israel" (Ex. 4:31).
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
“Speak to the children of Israel, saying: When a woman conceives and bears a male child, she shall be impure seven days; like the days of her menstrual infirmity she shall be impure” (Leviticus 12:2). “When a woman conceives” – that is what is written: “Back and front You shaped me” (Psalms 139:5). Rabbi Yoḥanan said: If a person merits, he inherits two worlds, this one and the next. That is what is written: “Back and front You shaped me.” If not, he comes to present an accounting, as it is stated: “You placed Your hand upon me” (Psalms 139:5), as it is written: “Distance Your hand from me” (Job 13:21). (This was stated by Job in light of his suffering, and indicates that the image of God’s hand upon a person is used in the context of suffering. ) Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him androgynous. Reish Lakish said: When he was created, he was created with two faces. (There was a face and the front of a body on both sides. ) [God] sawed him, and two backs were formed, a back for the male and a back for the female. They raised an objection to him: “He took one of his ribs [mitzalotav]…[the Lord God built the rib that He took from the man into a woman]” (Genesis 2:21). He said to them: It was one of his sides, as it is written: “For the [second] side [ultzela] of the Tabernacle” (Exodus 26:20). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him such that he filled the entire world from one end to the other. From where is it derived [that he filled the world] from east to west? As it is stated: “Back and front You shaped me.” From where is it derived [that he filled the world] from north to Ssouth? As it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). And from where is it derived [that he filled] the entire space of the world? (From the earth to the heavens.) As it is stated: “You placed Your hand upon me.” (“You placed [vatashet]” indicates that he was near to the Holy One blessed be He when He placed His hand upon him. ) Rabbi Elazar said: “Back,” this is the first day, “and front,” this is the final day. (The reference here is to the first and final days of Creation.) According to the opinion of Rabbi Elazar, [this is] as it is written: “God said: Let the earth produce living creatures in its kind” (Genesis 1:24); this is the spirit of Adam the first man. (Rabbi Elazar’s point is that Adam’s spirit was created on the sixth day before other creations that were created on that day, and his body was created last. ) Reish Lakish said: “Back” is the final day, “and front,” this is the first day. According to Reish Lakish, as it is written: “The spirit of God hovered over the surface of the water” (Genesis 1:2), this is the spirit of the messianic king. If a person merits, they say to him: ‘You preceded the entire act of Creation.’ If not, they say to him: ‘The gnat preceded you, the worm preceded you.’ Rabbi Yishmael ben Rabbi Tanḥum said: “Back,” after all the creations, “front,” before all the punishments. (Man was created last but is the first to be punished, as in the Flood: “From Man to animal” (Genesis 7:23).) Even his praise came only last, as it is stated: “Beasts and all animals, (The term beast [ḥaya] implies animals generally undomesticated, and the term animal [behema] implies species that are generally domesticated. ) creeping animals, and birds of wing” (Psalms 148:10), and thereafter: “Kings of the earth and all nations” (Psalms 148:11). Rabbi Simlai said: Just as the creation of man was after animal, beast, and bird, so, his law is [written] after those of the animal, beast and bird. That is what is written: “This is the law of the animal” (Leviticus 11:46), and thereafter: “When a woman conceives.”
Behold it has been explained from the two verses that we mentioned - [as well as] from the words of the Sages, may their memory be blessed - that the soul of the evildoers goes down to the pit. And it has also been stated (Proverbs 15:24), "For an intelligent man the path of life leads upward, in order to avoid the pit below." And it has also been stated (Ecclesiastes 3:21), "Who knows if the spirit of men does rise upward and if a beast’s spirit does sink down into the earth?" The explanation [of this] is who can recognize the righteous ones and the evildoers in this world? For there are are evildoers whose actions are in the dark, and people will not know it about them; and there are righteous ones that fear the Heavens in private, like the matter that is stated (Micah 6:8), "and walk humbly." And he called the soul of an evildoer, the soul of a beast, because it follows its physical desire like a beast. And [this is] like the matter that is stated (Jonah 4:11), "who do not yet know their right hand from their left, and many beasts as well!" But he called the righteous ones, "the spirit of men" - like the matter that is stated (Ezekiel 34:31), "you are men." And the explanation of the wording of the verse is like this: Who knows the spirit of men - which are the righteous ones - which goes above; for there are many righteous people that a person cannot determine in this world that they are truly righteous, and that their souls will arise above, like the matter that is stated (I Samuel 16:7), "man sees only what is visible, but the Lord sees into the heart." And also since there are many righteous ones whose fear of the Heavens is secret, and their righteousness is not known, and like the matter that is stated, (Micah 6:8), "and walk humbly with your God." "And the beast's spirit, etc." is that there also many evildoers that a man would not recognize from their actions, like the matter that is stated (Isaiah 29:15), "who do their work in dark places and say, 'Who sees us, who takes note of us?'" And they, may their memory be blessed, likewise explained in Midrash Kohelet (Kohelet Rabbah 3:21) that the "spirit of men" is the righteous ones, "and the beast's spirit" is the evildoers. But a person cannot say that he is in doubt whether the soul of a man rise up; for behold it is written (Ecclesiastes 12:7), "and the spirit returns to God who bestowed it." And also how can he doubt whether the spirit of a beast descends below? Is the spirit of a beast not from the earth? So how could it rise? And it is explained in the Torah that the soul of man is supernal. As it is written about the spirit of an animal that it is from the ground, as it is stated (Genesis 1:24), "Let the earth bring forth living spirits according to their specie." But about the spirit of man, it is written (Genesis 2:7), "and He blew into his nostrils a living soul." Therefore the soul of man rises above with the death of the body; since all things return to their source, like the matter that is stated (Ecclesiastes 12:7), "And the dust returns to the ground as it was, and the spirit returns to God who bestowed it." And it is stated about the soul of the righteous one (Zechariah 3:7), "and I will permit you to move about among these ones standing." Its explanation is among the angels that are standing and enduring - as it is stated (Psalms 148:6), "And He made them stand forever." And it is [also] stated (Daniel 7:16), "approached one of the standing." And they, may their memory be blessed, said (Shabbat 152b), "The souls of the righteous are hidden under the Throne of Glory, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life." And all men of heart will consider this world like a temporary dwelling; so they will only use it for the service of the Creator, may He be blessed, and prepare provisions for their souls. For if a man lives many years - even if he lived twice a thousand years - since there is a number to his years, the number will end, and his end will be as if they had not been. But the world of repayment has no end, like the matter that is stated (Job 16:22), "For a few more years will pass, and I shall go the way of no return." Even more so, since the days of man are like a passing shadow, like the matter that is stated (Psalms 90:10), "The span of our life is seventy years, etc." And it is [also] stated (Psalms 144:4), "his days are like a passing shadow." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:3), "Not like the shadow of a tree or the shadow of a wall, but rather like the shadow of a flying and passing bird." It means to say a person is obligated to compare in his heart, this world to the shadow of a bird that if flying and passes over in a small instant - especially since a man does not know whether he is here today but in the grave tomorrow. And it would come out in his efforts today for tomorrow, that he has taken pains for a world that is not his. And our Rabbis, may their memory be blessed, said (Sanhedrin 100b), "Grieve not about tomorrow’s trouble, because you know not what a day may bring."
היושב על כסאו, “who was meant to sit on Pharaoh’s throne in due course.” We find a similar formulation in Kings II 3,27: ויקח את בנו הבכור אשר ימלוך תחתיו, “he took his firstborn son, the one who was supposed to rule in his stead;”Some commentators understand our verse as the conclusion of a description how G-d employed the four most basic materials in the universe as having had a part in the plagues visited upon Egypt. These elements are; water, wind, fire and earth. The two first plagues involved the use by G-d of the water, i.e. blood in the Nile river basin and the frogs, which had their habitat in water. The next two plagues involving vermin and free roaming beasts were symbolic of the element earth, (dust). The wild beasts are described by the Torah during the six days of creation as תוצא הארץ נפש חיה, “let the earth produce living creatures.” (Genesis 1,24) The two middle plagues, i.e. pestilence and infectious boils (#3 and #6) # 3 was produced through utilizing the air, (wind) i.e. pollution in the air, and #6. The boils were produced through Moses polluting the air with soot of a furnace. The hail and the locusts were initiated through stormy winds. Finally, the plague of killing the firstborn originated in heaven (where human life originated) (The upper waters?) The darkness likewise originated in heaven, where light, the first visible part of the universe, originated. The Egyptians therefore had been punished by all the elements that make up the globe that we live on, including the region known as outer space. These ten plagues had been orchestrated by Hashem, Moses, and Aaron. The first three plagues were the direct result of Aaron and Moses’ staff. They produced changes in the lowest region of our universe by employing the basest of the four elements of which the universe consists. Two were using water and one used earth as its medium. Moses orchestrated the next three plagues, utilising higher ranking elements in the atmosphere, corresponding to the fact that he ranked higher as a prophet than did his older brother Aaron. They were: hail, locust, and darkness. Moses demonstrated his control of the surface of the earth and the airspace surrounding it. G-d orchestrated the four plagues of wild beasts roaming unrestricted and killing. The pestilence killed livestock, just as the plague of killing the firstborn. Finally, the plague of שחין, was orchestrated by Moses, Aaron and Hashem; The former threw soot into the air and Hashem, when the former threw soot (totally sterile matter) “Hashem converted it into most harmful and painful boils on the Egyptians’ skins
מדו בד, “in a garment made of linen;” the letter ו at the end of the word: מדו is superfluous, just as the second letter ו in וחיתו ארץ in Genesis 1,24, and the letter ו in Numbers 24 in the word: .בנו
GO IN UNTO PHARAOH. To his palace. Rabbi Judah Ha-Levi says that two plagues were in the water: one, that it turned red and the fish died; two, that frogs arose from it. (The first two plagues came about through Egypt’s waters.) Two plagues were on the earth: (The next two plagues came about via the earth.) one of gnats and the second the swarms, which were an assortment of wild animals. And it is written, Let the earth bring forth the living creature (Gen. 1:24). (The plague of wild animals can thus be considered as a plague from the ground.) There were likewise two plagues in the air. (The next two plagues came about through the air.) Murrain (Or pestilence. I.E. did not know that germs are the cause of pestilence.) is nothing but a change from the normal in the air’s heat or cold. This change causes an untold number to die in an instant, as the spirit of life which resides in the heart depends on the air. (See I.E. on Gen. 2:7.) The second plague (To strike through the air.) was the boils. Scripture refers to the firmament which is above their heads as the heaven. (When Scripture states, Take to you handfuls of soot…and let Moses throw it heavenward (Ex. 9:10) it means “and let Moses throw it up to the air,” as the air above is called the firmament. See I.E. on Gen. 1:6 where he writes, “The firmament is the air.”) The seventh plague (The plague of hail.) was a mixture of the sphere of the whirlwind (A layer of wind surrounding the earth.) and the sphere of fire. (A layer of fire surrounding the earth. Medieval man believed in four elements: earth, water, air, and fire. I.E. explains that all the earthly elements plus some heavenly elements were involved in bringing about the plagues. That is, two blows came from the water, two from the earth, two from the air, one from a combination of air and fire, two more from the air (locusts and darkness), and one from the heavens. Earth is the heaviest element. We therefore would imagine that it would be the first element involved in the plague. However, I.E. notes in Gen. 1:6 that it is the nature of water to be below the earth. Hence the first plague came from the waters, and succeeding plagues moved upward to the heavens.) It is thus written, and fire flashing up amidst the hail (v. 24). The eighth was the plague of locusts which the wind brought from afar. The ninth was a wonderful plague in that the light from the two great luminaries and the stars was absent from above the land of Egypt. (This too came about from the air, in that the air was clouded (Krinsky). See I.E on Ex. 10:22.) The tenth was the descent of the destroyer from the spheres of the glory (Hebrew, galgale ha-kavod. I.E. refers to a large shining star as a kavod (a glory). See Y. Klatzkin, Otzar Ha-Munachim Ha-Filosfim, Vol. II, Berlin, 1928, p. 62.) to kill the first-born. (I.E. apparently believes that an evil conjugation of the stars caused the first-born to die.)
Tanchuma on Chukat 8 comments as follows on the words: “they shall take a red cow to you.” The words “a cow to you,” mean that I, G’d, will reveal the meaning of this legislation to you, but for everyone else it will remain in the realm of a חוקה, a statute, beyond their understanding. This interpretation is based on an illuminating comment by Rav Huna on two verses (Psalms 75,3 and Zecharyah 14,6). In the former verse the psalmist writes: At the time I choose I will give judgment equitably.” [At that time the justice of My ways will become revealed to everyone, seeing G’d did not mean to imply that up until that time His justice had been inequitable. Ed.]. In the other verse the prophet quotes G’d as saying: “in that day there shall be neither sunlight nor cold moonlight, but there shall be a continuous day -only the Lord knows when- of neither day or night, and there shall be light at eventide.” The meaning of the verse is that there will remain matters which while they are not revealed to you in this world will be revealed to you in that future, such as the blind man who gains his sight, of whom Isaiah 42,16 writes: “I will guide the blind by a road they did not know, and I will make them walk by paths they never knew I will turn darkness before them to light.....these are the things which I have done and I will not abandon them.” The crucial word in that verse is the word עשיתים, instead of אעשה אותם, i.e. “I have done them,” instead of “I am going to do them” (as we would have expected). This means (according to Tanchuma) that what is described here as a view of the future G’d has already shown to Rabbi Akiva and his companions (who descended into the Pardess). A different approach to the same verse: Even matters which have not been revealed to Moses will be revealed to Rabbi Akiva. This is based on Job 28,10: “his eyes behold every precious thing.” These words which describe someone as seeing “every precious thing” refer to Rabbi Akiva. Solomon said in Kohelet 7,23: “All this I tested with wisdom; I thought to myself that I would become wise, but it is beyond me.” The words: “I would become wise,” are a reference to the testimony in Kings I 5,9: “the Lord had given wisdom to Solomon and discernment in great measure....and his wisdom was greater than that of all the Kedemites and all the wisdom of Egypt.” What precisely did the wisdom of the Kedemites consist of? They knew how to interpret zodiac signs, were experts in astrology; they were also familiar with the tiar, a bird (raven?) based on Kohelet 10,20: “for a bird of the sky may carry the sound, and some winged creature may betray the matter.” Rabbi Shimon ben Gamliel used to say that he liked three customs of the Orientals. They do not kiss on the mouth but on the hand; when they cut meat they always employ a knife; when they ask someone’s advice on a matter they invariably do this in the field (where they cannot be overheard). This latter practice is based on Yaakov consulting with his wives in the field on his decision to leave Lavan (compare Genesis 31,4). What did the wisdom of the Egyptians which Rabbi Shimon ben Gamliel praised consist of? You will find that when Solomon was about to build the Temple he sent word to Pharaoh Necho asking him to supply him with artisans on loan to help him in the construction. How did Pharaoh answer this request? He consulted his astrologers to determine which of his artisans would not live out the year and he then dispatched these artisans to Solomon. When Solomon saw these people he realized with the aid of Holy Spirit that they were all going to die during that year. He provided each one with a shroud and sent them back to Pharaoh with a note reading: “were you short of shrouds in Egypt? Here I send you your artisans back with a gift of shrouds.” When the Book of Kings wrote that Solomon was wiser than “כל האדם, “any man” (or “Adam,”) what precisely did the unique wisdom of Adam consist of? You will find a discussion in the Midrash that when G’d was about to create Adam He consulted with the ministering angels about His plan saying: “let us make Adam in our image and in our likeness.” The angels countered: “what is so special about Adam that You want to bother with him?” G’d responded that the Adam He intended to create would be wiser than they. How did G’d proceed to prove His point? He assembled all the beasts, the birds, etc., and asked the angels to name them. The angels were unable to do this. After G’d had created Adam, He paraded all the animals in front of him and asked him: “what is the name of this animal, etc.?” Adam replied: “this one is called “lion,” this one is called “giraffe,” this one is called “sheep,“ etc.; etc. This is the meaning of Genesis 2,20: “Adam called the names of all the beasts.”‘ All these names Adam gave the beasts were not merely arbitrary names he chose to call them by, but they reflected the essence of each animal respectively. I have already discussed this in greater detail in my commentary on Genesis 2,19. When G’d asked Adam what his own name was, he answered: “Adam.” He explained that he said this seeing he had been created out of אדמה, raw material taken from the soil. Thereupon G’d asked Adam what His name was. Adam answered that G’d’s name was the tetragram. When G’d wanted to know what had given him this idea, (seeing he had not been told) he answered: for You are the Master of all creatures. We know that Adam was correct from Isaiah 42,8 אני י-ה-ו-ה הוא שמי, “I am the Lord, this is My name.” G’d meant that He adopted (or retained this name) seeing the first human being Adam had bestowed it upon Him. This was a pact between Adam and G’d that G’d would henceforth be known by the name bestowed upon him by His first intelligent creature. When we read in Kings I 5,11 that Solomon was wiser than Eytan the Ezrachi, whom did Jeremiah (author of that Book) have in mind when he wrote these words? It was a reference to Avraham. Psalm 89 is attributed to Avraham as the word האזרחי, at the beginning of that psalm is a reference to the “East” according to our sages in Baba Batra 15. Heyman is understood to be Moses (ibid). The philological connection is established by the word נאמן in Numbers 12,7 that G’d said of Moses בכל ביתי נאמן הוא, “he is trusted in My entire House.” כלכל, another of the wise men mentioned in the chapter of the Book of Kings extolling Solomon’s wisdom is a reference to Joseph (who “provided” for all of Egypt economically with his wisdom). The Egyptians recognized that the only reason a man whom they considered a slave was able to rule over them was the extreme wisdom of Joseph which enabled him to maintain himself in that position. The Egyptians who had been suspicious of Joseph and his ability brought him seventy different pieces of paper, each in a different language, asking him to explain what was written thereon. Joseph was able to read each in its respective language. Not only that; Joseph also knew Hebrew, a tongue which the Egyptians did not understand. We base this on Psalms 81,6: עדות ביהוסף שמו, i.e. an allusion that Joseph knew something in addition to what anyone else knew. The word דרדע, another person named as very wise in Kings 5,11 is a reference to the generation of Israelites who had experienced the revelation at Mount Sinai in the desert and who had been granted insights exceeding that of any other generation. They were known as the דור דעה, “the generation imbued with knowledge.” The בני מחול who are also listed in the Book of Kings as possessing outstanding wisdom are an allusion to the people of the period of the golden calf whom G’d had forgiven their participation in that sin, hence they were called בני מחול, “people who had been pardoned.” The Book of Kings there continues in quantifying Solomon’s wisdom by attributing to him no fewer than three thousand parables (proverbs) and over one thousand poems. Concerning this enigmatic statement Rabbi Shmuel bar Nachmeni opines that he made a search of the entire Bible and could not come up with more than approximately 800 verses in which Solomon is mentioned as saying anything of significance. We are therefore forced to interpret these numbers mentioned in the Book of Kings not as original sayings recorded in the Bible but as the number of interpretations offered by Solomon on a far smaller number of texts. When Kings I 5,13 speaks about Solomon “speaking about trees,” one such example may be that Solomon examined the phenomenon of a person afflicted with the skin disease tzoraat requiring some of the wood from the tallest tree (cedar) and some of the wood from the most lowly tree (hyssop) to effect his purification. Solomon suggested that the cause of the affliction was that the person so stricken was guilty of arrogance, considering himself superior to his contemporaries. In order to be cured of this psychological defect he had to “lower” himself (even in his own eyes) to the level of the hyssop, the lowest of the trees in order to be fit to rejoin society. The Book of Kings goes on to describe part of Solomon’s wisdom as his ability to speak על הבהמה ועל העוף ועל הרמש ועל הדגים, “on the mammals, the birds, the creeping creatures and the fish.” He defined the reason why mammals, if fit to eat, require the severing of both the gullet and the windpipe, whereas birds require the severing of only one of these organs. He explained that this was related to the raw material these creatures were made of, i.e. the mammals were created from the soil (Genesis 1,24), whereas the birds were created from a mixture of water and soil, i.e. from mud (Genesis 1,20). When Solomon is reported as speaking about the creeping things, the meaning is that he explained why eight of these species confer ritual impurity on contact with their carcass, etc. He also explained why people who hunt or injure these species on the Sabbath are guilty of a major infraction of the Sabbath legislation, whereas other related creeping creatures are not treated in that way by halachah, i.e. because these eight species are covered by skin (Shabbat 107). Concerning the statement in Kings that Solomon spoke about the fish, he explained why they do not require ritual slaughter in order to make them fit to eat for Israelites, as we know from Numbers 11,22 where Moses speaks of slaughter for mammals and fowl, but implies that the mere gathering in of fish make them fit to be eaten. In short, Solomon declares that whereas he was able to figure out satisfactory reasons for all the legislations of the Torah concerning these creatures, the reason for the red cow legislation had escaped him. It is interesting that the numerical value of the words והיא רחוקה, which Solomon uses to describe his inability to fathom the meaning of something, is the same as that of פרה אדומה, “red cow” (341).
ויזכר אלוקים את נח, “G-d remembered Noach, etc.” It would have been more appropriate for the Torah to write that “G-d remembered Noach and his sons, etc.” After all, we know that they too were beneficiaries of His presence since the Torah wrote in 9,8 “G-d spoke to Noach and to his sons, etc.” Why then did the Torah here mention only Noach as the one to whom G-d spoke? It is possible to understand the word את in front of the word נח as a reference to his sons. This would certainly not be the first time that the word את is used as a רבוי, a word which alludes to something additional which the Torah had not spelled out in detail. Seeing that Noach’s sons were extensions of his own self, the Torah did not see fit to mention them separately at this stage. We find a similar occurrence in Exodus 1,1 where the Torah mentions את יעקב, and Shemot Rabbah interprets the word את as a reference to all the people who descended to Egypt because they were “extensions” of Yaakov. This meant that sons and wives were automatically included in the people whose fate G-d had “remembered.” As to the fact that the Torah specifically refers to the animals and all other creatures in the Ark with Noach, something which at first glance makes it appear as if their fates were of greater concern to G-d than that of Noach’s wife, his sons and their wives, this is not so. We distinguish between השגחה כללית, and השגחה פרטית, G-d’s general overall concern and supervision of their fate, and G-d’s specific individual supervision of someone’s fate. Whereas the animals, etc., qualified for G-d’s general concern, Noach and his family qualified for G-d’s specific concern. Hence the word את is an indication that G-d’s specific concern extended also to the members of Noach’s family. Alternatively, the reason Torah chose to mention G-d’s concern for the domestic beasts and the free-roaming animals was to draw our attention to the fact that He displayed no such concern for the birds; hence the birds are not mentioned in this verse. The reason may have been that seeing that the mammals were all created on the sixth day of creation, i.e. the same day as man, they shared special consideration by G-d with man; the birds which had been created already on the fifth day did not enjoy this distinction. This may also be reflected in the wording אשר אתו בתיבה “who were with him in the Ark.” The Torah wanted to stress that there was something that man and the other mammals shared to the exclusion of other phenomena on earth, namely G-d’s especial concern for their fates. It is noteworthy that the same word את occurs in the narrative of the Torah when it describes both man’s and the mammal’s creation on the sixth day. Please compare Genesis 1,24-25. The words אשר אתו in our verse here may be an allusion to that verse in 1,24.
Nachmanides makes an additional point that the first two plagues did not involve the creation of new creatures, seeing that the frogs had their habitat in or near the river and all that happened was that they left their habitat in great numbers. In the case of the river turning into blood, this too did not involve creation of a new species but merely a role-reversal of the life-giving content of the river-bed into a life-killing content, i.e. blood. Blood, under other circumstances is for man or the mammals what water is for the fish. In the case of the “lice” however, the Torah speaks of ויהיו, “there came into existence.” Suddenly insects were created out of the dust. The expression ויהי, and ויהיו, is found primarily during the story of creation at the beginning of Genesis. Only Hashem possesses the power to create something at the stage of בריאה. The power of water and earth to produce is restricted to the level of יצירה and onwards. In Psalms 8,4 David describes “when I behold Your heavens the work of Your fingers,” he makes the point that creation of a whole planetary systems is no more effort for G’d than the creation of the smallest insect. Rabbi Saadyah Gaon makes a similar point when he points out that the word אצבע, finger, occurs in the Bible in three contexts. It occurs here with the plague of insect, כנים; it occurs in Psalms as we just quoted in connection with the creation of the planetary systems, and it occurs in connection with the Tablets (Ten Commandments) which are attributed to having been written with the finger of elohim (Exodus 31,18). Although there seems little common ground between these three domains, i.e. the planetary system, the insects, and the Tablets which, though inferior in size to the planetary system are superior in their spiritual significance, the common denominator between all of these is G’d’s ability to create. According to Shemot Rabbah 10,7 however, all that the sorcerers admitted was that their craft did not extend to mastery over creatures smaller than a lentil. When the Torah said לא יכולו, “they were unable,” this meant only that they were unable to compete on that level. If they were unable to even collect such insects how much less able were they to produce them!
AND THE MAGICIANS SAID UNTO PHARAOH: THIS IS THE FINGER OF G-D. Rabbi Abraham ibn Ezra commented that because the magicians had done as Aaron did with the serpent and also with the plagues of blood and the frogs and now they could not do so, they therefore said to Pharaoh: “This plague of gnats has not come through Aaron for the sake of Israel. Rather it is a plague of G-d due to the particular [evil] stars under which the land of Egypt found itself at the time.” Pharaoh did not deny the existence of the Creator (See Ramban above in Seder Shemoth 5:3.) but only the Divine Name which Moses mentioned to him. This is similar in sense to the verse, It was not His hand that smote us; it was a chance that happened to us. (I Samuel 6:9.) Therefore Pharaoh’s heart was hardened. And Ibn Ezra brought proof for his explanation from the fact that Scripture does not state that the magicians said, “This is the finger of the Eternal,” which would have been a reference to the G-d of Israel, just as Pharaoh said to Moses and Aaron, Entreat the Eternal. (Verse 4.) Another proof [which Ibn Ezra brought for his explanation] is that in the case of the smiting of the river, Moses had forewarned Pharaoh, (Above 7:17-18. And so also was there a forewarning in the case of the frogs (ibid., Verses 27-29).) but he mentioned nothing to him about the plague of gnats. [Therefore the magicians felt justified in saying that it was not a plague for the sake of Israel but merely due to the evil stars.] Ibn Ezra’s interpretation does not appear to me to be correct. “A chance” is not called “the finger of G-d.” Only a plague which comes directly from Him as a form of punishment is called the hand of the Eternal (I Samuel 5:9.) and the finger of G-d, just as it is written in the verse which [Ibn Ezra] mentioned: It was not His hand that smote us. (I Samuel 6:9.) And it is furthermore written: And Israel saw the great hand; (Further, 14:31.) And the hand of the Eternal shall be against you; (I Samuel 12:15 and ibid., 5:11.) the hand of G-d was very heavy there. (I Samuel 12:15 and ibid., 5:11.) Moreover, in the next plague of swarms, as well as in the following ones, Pharaoh no longer called upon the magicians to stand before Moses to do the same things, even though there had been a forewarning of their coming! (How then could Ibn Ezra say that because Moses had not forewarned Pharaoh of the coming of the gnats, the magicians said that the plague came through the evil stars and not from the Eternal? In the following plagues when Pharaoh was forewarned of their coming, why did he not call upon the magicians to do likewise? The answer must be, as Ramban explains, that in the case of the plague of the gnats, the magicians already admitted that it was from the Eternal and therefore they could not do likewise. There was thus no need for Pharaoh to call upon them in the following plagues of which he was forewarned, since those were surely from the Eternal, the G-d of Israel, before Whom the magicians were helpless.) But the subject, in accordance with the simple explanation of Scripture, is as follows: When the magicians saw that they could not bring forth the gnats, they admitted Aaron’s deed to be through an act of G-d, and this is why Pharaoh no longer called upon them from that time on. They [the magicians] said, This is ‘the finger’ of G-d, and not “the hand” of G-d [as is the customary way of the Scriptures to refer to plagues, as e.g., It was not His ‘hand’ that smote us] (I Samuel 6:9.) in order to minimize the plague, that is to say, it is but a small plague from Him [which we can easily endure]. (In his Discourse “The Law of the Eternal is Perfect,” Ramban adds: “Nevertheless the magicians [thereby] admitted [that it was an act of G-d], and thus they became apprised of the fact that Moses’ deed was effectuated by the Lord of the universe.”) They did not, however, say to Pharaoh, “This is the finger of ‘the Eternal,’” [but instead they said, “This is the finger of ‘G-d’”]. Pharaoh and his servants would not mention the Proper Divine Name except when speaking to Moses because he mentioned that Name to them. [In addressing Pharaoh, however, the magicians would not use that Name since that would be an open recognition on their part of His existence and power. Therefore they said to Pharaoh, “ This is the finger of ' G-d, ’” although their intent was to say, “This is the finger of ‘the Eternal.’ “] That the magicians could not bring forth the gnats was [not because they really could not do it, but it] was by reason of the fact that G-d so caused it to happen to them. He confounded their counsel in accordance with His Will, for everything is His and it is within His power to do all. It appears to me further that in the first two plagues — in the one of blood, where the water naturally (Since water and blood are both liquids, the change of the one into the other may be spoken of as in “the nature” of things inasmuch as both are classified under the element of water. See above, Note 117, on the four elements.) changed into blood, and in the one of the frogs, which consisted of bringing them up from the river — since they did not involve the creation of some new phenomenon out of nothing or some act of new formation, (The Hebrew text reads: bri’ah o yetzirah. See Vol. I, p. 23, that only the term bara (or bri’ah) signifies “bringing forth something from nothing.”) the magicians could do [as Aaron did]. Scripture does not say, “and the frogs came into existence,” but only, and the frogs came up; (Verse 2.) they assembled and came up. In the plague of gnats, however, there was an act of creation, for it is not in the nature of dust to turn into gnats. Therefore He said, that it may become gnats. (Verse 12. The word “become” suggests a new act of creation.) The verse, And the magicians did so with their secret arts to bring forth gnats, (Verse 14.) is similar in intent to: Let the earth bring forth the living creature, etc., and it was so. (Genesis 1:24. In other words, the expression here, “to bring forth the gnats,” means a new act of creation, just as in the Book of Genesis.) But only the Creator, praised and magnified be He, can perform such a [new] act of creation. The verse, And the magicians did so…but they could not, (Verse 14.) means they incanted the demons to do their command, but they were powerless. Confirming me in my opinion concerning the frogs, [i.e., that there was no new act of creation there], is the following text [of the Talmud]: (Sanhedrin 67b.) ‘Rabbi Akiba said that there was only one frog (As Verse 2 has it: ‘Vata’al hatz’phardei’a’ (and the frog came up), in the singular.) which swarmed and filled the whole land of Egypt. Rabbi Eliezer (“Eliezer.” In our text of the Gemara, “Eleazar,” and so also further in Ramban.) ben Azaryah said to him: ‘Akiba, what have you to do with Agadah (homily)? Turn from these matters and go instead to [delve in the difficulties of] Negaim (Negaim (Leprosies) is the name of a treatise in the Mishnah dealing with the laws of leprosy. It is considered a very difficult subject.) and Oholoth. (Oholoth (Tents) is one of the most difficult treatises of the Mishnah. It deals with the laws regarding the uncleanness of a corpse as affecting a house and its vessels, as well as human beings.) It was only one frog croaking to all other frogs, and so they gathered.’” Rabbi Eleazar ben Azaryah could not accept the opinion [of Rabbi Akiba] that the magicians should have been able to bestow a new nature upon the frog, i.e., that one frog should give birth to so many, which is contrary to its nature, but rather they gathered them in order to bring them up. In the opinion then of Rabbi Akiba, the verse And the river shall swarm with frogs, (Above, 7:28.) means that the river should swarm with them more than its due. But according to Rabbi Eleazar ben Azaryah, the sense of that verse is like, ‘shirtzu’ in the earth, (Genesis 9:7. Said to Noah and his sons.) which connotes movement, as I have explained in Seder Bereshith, (Ibid., 1:20 (Vol. I, pp. 47-48).) and here its meaning is that the frogs gather and move about in the river and from there go up upon Egypt. Now with regard to the gnats, our Rabbis have said (Sanhedrin 67 b, and mentioned by Rashi here in Verse 14.) that the demon [through whose power this was to be done by the magicians] is powerless in the case of a creature that is smaller than a lentil. (“Lentil.” In our text of the Gemara, as well as in Rashi here: “a barley-corn.” At any rate, it was completely unnecessary for Scripture to inform us that the magicians could not bring forth gnats, as these are creatures smaller in size than a barley-corn. The expression, but they could not, must hence mean as explained in the text. Such is Ramban’s intent as explained by Rabbeinu Bachya. See my Hebrew commentary, p. 313.) The expression, but they could not, must therefore mean that they could not assemble gnats from their [breeding] places and bring them. In Midrash Rabbah, the Rabbis have further said: (Shemoth Rabbah 10:7.) “Perceiving that they cannot bring forth the gnats, the magicians at once recognized that [Aaron’s deed] was an act of G-d and not an act of the demons. From that moment on, therefore, they were no longer anxious to liken themselves to Moses by bringing forth the plagues.” Now with regard to Rabbi Abraham ibn Ezra’s statement that Moses did not inform them of the coming of the plague of gnats, it appears to me that Aaron struck [the dust of the earth] with the rod in the sight of Pharaoh, just as he did in the case of the soot of the furnace. (Further, 9:8. In other words, just as in the case of boils it is said that it was done in the sight of the king, so also in the case of gnats, where the verse reads, And Aaron stretched out his hand with his rod and smote the dust of the earth (Verse 13), it was done in the sight of the king.) However, there was no forewarning here, since the Holy One, blessed be He, warned Pharaoh only of those plagues which entailed the death of people. In the case of the frogs, [there was also death involved], as it is written: And [He sent among them] frogs, which destroyed them, (Psalms 78:45.) which is an allusion to death or to the kind of destruction mentioned by our Rabbis, (Shemoth Rabbah 10:4.) i.e., that the frogs made them impotent. Similarly, [He warned him of] the locusts, [which destroyed the crops], because it would cause the Egyptians to die of hunger, for they ate up the residue of that which escaped, which remaineth unto you from the hail. (Further, 10:5.) All this reflects His mercies towards man, just as it is said, Nevertheless, if thou warn the wicked of his way to turn from it, and he turn not from his way; he shall die in his iniquity, but thou hast delivered thy soul. (Ezekiel 33:9.) Therefore, He did not warn Pharaoh of the plagues of gnats, boils, and darkness, [as these did not entail the loss of human lives]. He warned him (Further, 9:3-4.) only of the pestilence of cattle because it involved death which should have taken effect also on man, as He told him afterward, For now I might have stretched out My hand and I might have smitten thee and thy people with pestilence. But in very deed for this cause have I raised thee up, etc. (Ibid., Verses 15-16.) Therefore He informed him of what was to happen. In the case of certain plagues, [i.e., blood, swarms, and hail], G-d said to Moses, Rise up early in the morning … lo he cometh forth to the water. (The three verses are mentioned by Ramban more fully later in the text. Here he mentions the text in a general way although it is based on Verse 16 here.) In line with the plain meaning of Scripture, (Rashi commented (above, 7:15): “Lo, he goeth forth unto the water to ease himself. Pharaoh claimed to be a god and asserted that [because of his divine powers], he did not need to ease himself. Therefore he would rise early and go forth to the Nile to ease himself in secret.” This interpretation of Rashi which is based upon a Midrash (Tanchuma Va’eira, 14) is alluded to by Ramban’s words that his own explanation is “in line with the plain meaning of Scripture,” thus implying that there is a Midrashic or homiletic interpretation of the verse, namely, that of Rashi mentioned above.) this was the time when the kings were wont to go forth in the morning to enjoy themselves in the waters, and the Holy One, blessed be He, commanded Moses to go there. The reason for it is that since the plague of blood was the first one [of the plagues], He wanted Moses to do it in the sight of the king and without fear of him. This is the sense of the expression, and thou shalt place thyself towards him. (Above, 7:15, in the case of the first plague.) Similarly, in the plague of swarms it is said, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water, (Here in Verse 16.) and also in the case of hail it is said, Rise up early in the morning and stand before Pharaoh, (Further, 9:13.) which likewise took place when the king went forth to the water. He wanted these two plagues to be wrought [at that particular time] because since swarms and hail brought death and punishment upon the people, the Holy One, blessed be He, wanted the warning to be given in the sight of all people. When the king went forth to the water, a multitude of people followed him, and when Moses will then forewarn him in their sight, perhaps they might plead with their master to return from his evil way. In case they do not do so, they will deserve punishment. But in the case of the other plagues, the warning given to the king alone was sufficient, and therefore in connection with them it is said, Go in unto Pharaoh, (Above, 7:26 (in the plague of frogs); further, 9:1 (pestilence), and 10:1 (locusts).) meaning that Moses was to go into the palace. In the case of gnats and boils, it does not say [that Moses was to go into the palace] because Aaron had to strike the dust of the earth [to bring on the plague of the gnats], and in the king’s palace there is no dust, as it has a pavement of green and white marble. (Esther 1:6.) In the case of boils, Moses had to throw the soot of the furnace heavenward. (Further, 9:10.) Thus [we must say that] these two plagues, [i.e., gnats and boils], were done in the sight of Pharaoh when he was in the court of the garden of the king’s palace, (Esther 1:5.) or some similar place.
AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command. The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. (Fire, wind, water, and earth.) Thus when He gave the waters the power of bringing forth a living soul, (Verse 20.) the command concerning them was Let the waters swarm. (Verse 20.) The command concerning cattle was Let the earth bring forth. (Verse 24.) But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, (Genesis 2:7.) and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, (Verse 27.) in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, (The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family.) and is the most acceptable of all interpretations that have been advanced concerning it. The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; (Daniel 3:19.) similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; (Psalms 39:7.) When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, (Ibid., 73:20.) that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, (Ibid., 8:6.) meaning that the goal before him is wisdom, knowledge, and skill of deed. (Ecclesiastes 2:21;4:4.) In real likeness his body thus compares to the earth while his soul is similar to the higher beings.
AND G-D BLESSED THE SEVENTH DAY AND HE SANCTIFIED IT. He blessed it through the Manna. [On all other days of the week there fell one portion per person, whereas on the sixth day — the eve of the Sabbath — a double portion fell.] And He sanctified it through the Manna [by not having it fall on the Sabbath]. And the verse is written here with reference to the future. Thus are the words of Rabbeinu Shlomo [Rashi] as quoted from Bereshith Rabbah. (11:2.) In the name of the Gaon Rav Saadia (Mentioned in Ibn Ezra here.) they have said that the blessing and sanctification refer to those who observe the Sabbath, meaning that they will be blessed and sanctified. However, from the intimation of the verse it does not appear that it refers to something which will happen in the future. And Rabbi Abraham ibn Ezra said that the blessing signifies additional well-being, that on the seventh day there is a renewal of procreative strength in the body, and in the soul, a greater capacity in the functioning of the reasoning power. And He sanctified it by not working on it as He did on the other days. Now Ibn Ezra’s interpretation is correct to those who believe in it for this additional well-being he speaks of is not perceptible to human senses. The truth is that the blessing on the Sabbath day is the fountain of blessings and constitutes the foundation of the world. And He sanctified it that it draw its sanctity from the Sanctuary on high. If you will understand this comment of mine you will grasp what the Rabbis have said in Bereshith Rabbah (11:9.) concerning the Sabbath: [“Why did He bless the Sabbath? It is] because it has no partner,” (“Because it has no…” (l’phi sh’e) is a direct quote from the Midrash there. (See Theodore’s ed. of Bereshith Rabbah, p. 95, variants.) In the printed edition of the Midrash, the word l’phi (because) is missing.) and that which they have further related [that G-d said to the Sabbath]: “The congregation of Israel will be thy partner.” And then you will comprehend that on the Sabbath there is truly an extra soul.
בנו צפור SON OF ZIPPOR — This (the suffix ו to mark the construct) is often found as a Biblical Hebrew form, as in (Psalms 50:10), “beast of (חיתו) the forest”; (Genesis 1:24) “beast of (חיתו) the earth”; (Psalms 114:8), “to a spring of (מעינו) water”.
[11] The passions he likens to wild beasts and birds, because, savage and untamed as they are, they tear the soul to pieces, and because like winged things they light upon the understanding; for the assault of the passions is violent and irresistible. The addition of “further” to “formed” is by no means otiose. How do we see this? Because above also he mentions the forming of the wild beasts before the creation of man, as we see from these words referring to the sixth day: and He said, “Let the earth bring forth the living soul after its kind, four-footed animals and creeping things and wild beasts” (Gen. 1:24).
The word “moreover” (in the Greek version of Gen. 2:19) is taken by Philo to mean a second creation of senses and passions; and this further creation is accounted for by the observation that evils are numerous, and by the suggestion that Gen. 1:24 refers to genera, and Gen. 2:19 to species, a suggestion in support of which evidence is adduced. (11 f.)
[64] Water and air having now duly received as a sort of lot of their own the living creatures appropriate to them, He again called upon the earth for the production of the portion that had been left out. When the plants had been created the land-animals had been wanting. So He saith “Let the earth bring forth cattle and wild beasts and creeping things after each kind” (Gen. 1:24). The earth forthwith puts forth, as it was bidden, creatures all differing in build and in the varying strength and capacity to hurt or to serve that was inherent in them.
What was the fence that Job made around his words? It says (Job 1:5), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:24), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.” (Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.”) Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam (A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking.) of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.
(Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions.) The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth (Gen. 1:1.) . {A parable} of a king who made a chair. After he had made it he made its footstool (Greek ‘υποπόδιον.) : the Heavens are My throne and the Earth My footstool (Is. 66:1.) . What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven (Gen. 2:4.) {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens (Is. 48:13.) . Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands (Ps. 102:26.) . Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was (Gen. 1:2.) , it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights (Gen. 1:14.) . According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem (Gen. 1:20.) . According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce (Gen. 1:24.) . According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan (Greek λοπάς.) and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens (The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.) . Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3).
Elohim said, Let the earth bring forth living creatures, each of its kind, animals [of pasture], creeping things, and beasts of the earth, each to its kind. And it was so.
And the Lord said, Let the soil of the earth bring forth the living creature according to his kind; the kind that is clean and the kind that is unclean; cattle, and creeping thing, and the creature of the earth, according to his kind. And it was so.
| וַיַּ֣עַשׂ אֱלֹהִים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כׇּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃ | 25 P | God made wild beasts of every kind and cattle of every kind, and all kinds of creeping things of the earth. And God saw that this was good. |
”Man is the fourth of these species, and that it why the Torah continues 2,7 ויהי האדם לנפש חיה that the human species became part of that group only after G-d having provided it with a Divine soul, נשמת חיים.
חיתו ארץ — The ו in the word חיתו is superfluous (added for stylish purposes).
And God made, etc.: Making is often the finishing touches of a matter and [relates] to the inner form of that thing as I have explained above and in several places. And the explanation of the verse is, that beyond that at the time of God's proclamation, the lion came out - and within him were included several types of lions, according to their external form; God also made their inner forms according to their species, such that the nature of one type of lion is not exactly the same as the nature of another. And nonetheless, they are all species of lions, by way of one detail common to all of them, and based on this detail they are all called lions. And so [too] with the ox, and so forth. All of this is with regards to the creatures of the dry land, and it is not the case with the creatures of the sea - [with them,] it was not like this. And all types of chickens are perfectly similar in character and they are only different in their outer appearance and appear like two types of chickens. And the Creator, may He be blessed, knows the reasons of the [details of the] creation; why the creatures of the dry land were created differently than the creatures of the sea.
The creeping things of the ground: Since there is a difference between earth and ground; as earth is a [more general] category that includes both the dry places of inhabitation and the places of rivers and lakes; which is not the case of ground, which is only dry land - 'examine and find' [this to be true]. And in that there are also several creeping things of the waters, which were [already] grouped under the creation of the swarming things of the water, in the seas; for this reason the verse was precise [to indicate] that in this proclamation only the creeping things of the ground were created.
And God made: The explanation is the creation of the life-giving soul, in the way that we explained it with the swarms of the water. And Rashi explained it in a different manner, 'and these and those are the words of the living God.'
ויעש אלוקים, the reason why the Torah reports G’d as ויעש, completing something after having already written ויהי כן signaling that G’d’s directives had been carried out, is that G’d’s directive consisted of 3 parts in addition to the directive to create man, i.e. domestic mammals, free-roaming mammals and creeping creatures. G’d constructed each category in such a way that they would make their habitat on different parts of the earth. This has been emphasised by the words למינה, למחנה, למינהו, being inserted between the names of each category of creatures. G’d did all this in order that one category of creature should not inflict harm, damage on its counterpart by interfering with the other’s lifestyle in its respective domain. This is also the reason why He did not bless them. How could G’d have blessed them with the formula: “be fruitful and multiply and fill the earth,” seeing that He did not want that the harmful creatures amongst them would multiply in such a fashion? Some of these animals’ very grazing on the earth would be a form of causing irreparable harm on the surface of the earth. Our sages (Rashi on verse 22) claim that the reason G’d did not extend His blessing to these beasts was on account of the serpent which became a destructive force.
הבהמה, these are the animals which live in close proximity to man, are used by him on a daily basis. This includes, cattle, sheep, goats, horses donkeys and camels.
חית הארץ, this includes “wild” beasts such as lions, tigers, bears, wolves, etc., beasts which are predators. G’d arranged for the nature of these beasts to be such that they do not choose urban areas as their natural habitat. If they would tend to make their habitat on earth indiscriminate instead of confining themselves to virgin regions, they would lay the earth waste, and would take over by multiplying themselves while devouring weaker species. (compare Exodus 23,29) you will find that anywhere in Scripture where mention is made of the destruction of man’s habitat, that the wild beasts took over the regions formerly inhabited by man. (Leviticus 26,22)
ורמש האדמה, this also refers to specific locations in certain deserts, as mentioned by Moses in Deut. 8,15, when he mentioned the presence of such lethal snakes, etc., in certain areas in the desert. Other creeping creatures are found on a regular basis also in the regions inhabited by man, and those do not pose a threat to man. The expression רמש, refers to a type of motion. Note how G’d in His wisdom arranged all this. The worms which appear to spontaneously develop from decaying vegetable or animal matter have not been mentioned at all in connection with G’d’s creative activities, even though they possess the ability to move.
וירא אלוקים כי טוב, even though among these newly created creatures there are those which function as predators, and otherwise harmful beings, they still are also useful in many respects as has been proven by a number of scientists who are able to use the stings of wasps, etc., to help extract poisonous venom from human tissue and neutralise it. G’d provided each of the species with limbs or organs suitable to their individual lifestyle. The lion and other predators are equipped with special teeth and claws in order to facilitate their attacks on more peaceful creatures who serve as their food. At the same time, gazelles, deer, etc., which are primary targets of these ferocious beasts have been given musculature to enable them to escape from the clutches of such predators by their superior speed. Each species has been equipped with means to help it to ensure its survival in a hostile environment. This is proved by the fact that these species have not become extinct over thousands of years. Although, basically the animal kingdom can be divided into the aggressors and the victims, G’d has provided nourishment for both types of species. Each type of animal enjoys the food G’d has provided for them in nature. At the same time, each will have to die in due course. The predators will meet death either at the hands of hunters or other stronger predators, or through natural disasters depriving them of their means of survival. Job 4,11 “the lion perishes for lack of prey,” already attests to this phenomenon, as does Amos 3,4 in which the prophet describes that when these beasts succeed in killing their prey they call out in triumph. The prophet Nachum (2,13), as well as many other verses in the Bible testify to the fact that even these ferocious beasts are frequently neutralised by natural disasters. Still, the fact is that none of these predators are genetically unable to subsist on a vegetarian diet, else, at the time when G’d created them and there were only herbs to feed on, they would have perished before being able to even reproduce themselves. If, at that time, the lion had already fed on sheep, one of G’d’s species would have been eliminated from earth, contrary to G’d’s design. He had not created them in order for them to become extinct. It is quite clear from verse 30 in our chapter that originally, G’d had assigned the herbs as food for all חיות, free-roaming animals.
ויעש AND HE MADE — He formed them with their full volition and in their full stature (Chullin 60a).
“And G-d made the beasts of the earth according to their kind” – He gave to each species senses and capacities in accordance with what was necessary for that species.
And He made: [This is] the explanation (or elaboration) of "and it was so."
According to their desire. בצביונם means according to their will, i.e., if the animal had originally been asked: “Do you want to be created like this?” it would have agreed.
And their full size. I.e., they were full-sized from the beginning. Rashi is answering the question: Why is it written here, “And thus Elohim made...” after it is already written (v. 24), “And it was so”? [To teach that they were created as they desired, and fullsized. Similarly we may ask:] For the grass, why did it say, “The earth brought forth grass” (v. 12), after it already said, “And it was so”? To teach that the earth disobeyed, as Rashi explained there (רש"י פסוק יא ד"ה עץ). And for the luminaries, why did it say, “Elohim made” (v. 16), after it already said, “And it was so”? To teach that Hashem diminished one of them. (Re’m)
God made the beasts of the earth in its kind, and the animals in its kind, and every creature that crawls upon the ground in its kind; and God saw that it was good.
That the soul of man is spiritual is also proven because it does not depend on the body, nor did it come to light like the souls of beasts, but it came from beyond, drawn from God into the face of man. We see that for beasts it is written: ויעש אלהים את־חית הארץ And God made the beast of the earth (Genesis 1:25)
24. “And God-Elohi”m-אלהי״ם made the beasts of the earth.” (Genesis 1:25)
25. “And God-Elohi”m-אלהי״ם saw that it was good.” (Genesis 1:25)
It [a cloud] is called by five names: Av (Judges 5:4), ed (Genesis 2:6), anan (Genesis 9:13), nesiim (Jeremiah 10:13), ḥaziz (Zechariah 10:1). Av – because it darkens [me’abev] the face of the firmament. Ed – because it ruins the celebration [eid] of the price gougers. (Who profiteer during droughts.) Anan – because it makes people tolerant [anavim] of one another. Nesiim – because it makes people regard each other as aristocrats [nesiim]. (People earn money from their crops.) Ḥaziz – because it creates [colorful] spectacles [ḥezyonot] in the heavens, and because it causes the divine spirit to rest upon the people, (Rain indicates divine favor (see section 5).) as it says: “The vision [ḥazon] of Isaiah son of Amotz” (Isaiah 1:1). Rabban Shimon ben Gamliel said: Earth is called by four names, corresponding to its four seasons: Eretz (Genesis 1:1), tevel (I Samuel 2:8), adama (Genesis 1:25), arka (Jeremiah 10:11). Eretz – corresponding to the season of Nisan [spring], because it accelerates [meritza] production of its produce. Tevel – corresponding to the season of Tamuz [summer], because it brings flavor [metabelet] to its produce. Adama – corresponding to the season of Tishrei [autumn], as the ground becomes disparate clods of earth [adama]. Arka – corresponding to the season of Tevet [winter], because it causes its produce to wither [moreket].
“God said: Let the earth produce the spirit of living beings by their species, animals, and crawling creatures, and beasts of the earth by their species, and it was so” (Genesis 1:24). “God said: Let the earth produce…” – Rabbi Elazar said: “The spirit of living beings” – this is the life spirit of Adam the first man. (Adam’s life spirit was created at this point, even before his physical body was formed.) “God made the beasts of the earth by their species, and the animals by their species, and every creature that crawls upon the ground by its species, and God saw that it was good” (Genesis 1:25). “God made the beasts of the earth by their species” – Rabbi Hoshaya Rabba said: This is the serpent. Rabbi Ḥama bar Hoshaya said: Regarding souls, it says four items, (“Let the earth produce the spirit of: (1) living beings by their species, (2) animals, and (3) crawling creatures, and (4) beasts of the earth by their species” – four spirits in all.) but when they were actually created it says [only three items]: “The beasts of the earth by its species, and the animals by its species, and every creature that crawls upon the ground.” This is bewildering. Rabbi said: [The extra spirit] refers to the demons, as the Holy One blessed be He created their souls, but when He was about to create their bodies, Shabbat [arrived and] became sanctified and He did not [have time to] create them. This is to teach you proper conduct from the demons: If a person has in his possession a precious object or a gem on the day before Shabbat just before dusk, (It is forbidden to carry anything outdoors on Shabbat.) one says to him: ‘Cast it away from you,’ (Rather than desecrate Shabbat by carrying it home.) as [even] the One who spoke and brought the world into being was engaged in the creation of the world and created their souls [of the demons], but when He was about to create their bodies, Shabbat [arrived and] became sanctified, and He did not create them.
[(Numb. 4:18:) DO NOT CUT OFF.] Let our master instruct us: In the case of one who commits a transgression punishable with excision according to the Torah, how do they receive pardon become freed from their excision? (Tanh., Numb. 1:23; see Numb. R. 5:4.) Thus have our masters taught (in Mak. 3:15): ALL WHO ARE LIABLE TO EXCISION, WHEN THEY HAVE BEEN SCOURGED, ARE EXEMPT FROM THEIR EXCISION, AS STATED (in Deut. 25:2-3): THEN THE JUDGE SHALL HAVE HIM LIE DOWN…. HE MAY GIVE HIM FORTY LASHES BUT NO MORE…; THEN YOUR BROTHER WOULD BE DEGRADED. WHEN HE HAS BEEN SCOURGED, THEN HE IS YOUR BROTHER. And why forty lashes? It is simply that, because this adam was forty days in creation (The Rabbis believed that the fetus takes forty days to develop into a human shape. See Nid. 3:7; Ber. 60a; Men. 99b; also Philo, Quaestiones, Gen. 1:25.) and transgressed against the Torah, which was forty days in the giving, he will be given forty lashes and be exempt from his punishment (i.e., from excision). And so you find in the case of the first Adam. When he was commanded and told (in Gen. 2:17): BUT FROM THE TREE OF THE KNOWLEDGE [OF GOOD AND EVIL YOU SHALL NOT EAT …], he incurred the sentence of death; and the world was scourged with forty punishments: ten for Adam, ten for Eve, ten for the serpent, ten for the land. Therefore, when a person commits one of the transgressions , he is scourged with forty lashes. And so you find with each and every thing that the Holy One commanded Moses, < there were> warnings and punishments. It is written concerning the Sabbath (Exod. 20:8): REMEMBER THE SABBATH DAY, as a warning; and as a punishment (there is Exod. 31:14): WHOEVER PROFANES IT SHALL SURELY BE PUT TO DEATH. They came to the desert and (according to Numb. 15:32) found one gathering , but Moses did not know by what death he should be killed. However, {(according to Lev. 24:12) THEY LEFT HIM IN CUSTODY FOR A CLARIFICATION TO THEM FROM THE MOUTH OF THE LORD.} [(according to Numb. 15:34) AND THEY LEFT HIM IN CUSTODY ] The Holy One said (in vs. 35): THE PERSON SHALL SURELY BE PUT TO DEATH; SHALL STONE HIM WITH STONES . Immediately Moses rose in prayer and said: Sovereign of the World, if someone from Israel should so sin, should he be stoned? Behold, would be destroyed. Make arrangement for them. He said to him: Let them be scourged with forty lashes, and they will be exempt from excision. Similarly when the children of Aaron died, the tribe of Kohath saw them. They began yelling at Moses, saying: Are we to die like that? The Holy One said to Moses: Just as I have made an arrangement for Aaron, as stated (in 16:3): IN THIS WAY SHALL AARON COME : …; so also for the Kohathite families I am making a similar arrangement, lest they die when they come unto the Holy of Holies. (Numb. 4:19): DO THIS FOR THEM (i.e., for the Kohathites) THAT THEY MAY LIVE AND NOT DIE…. Where is it shown? From what they read on the matter (in Numb. 4:18): DO NOT CUT OFF THE TRIBE OF THE KOHATHITE FAMILIES .
(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH; [NOAH WAS A RIGHTEOUS MAN]. Why the twofold NOAH NOAH? Because his children were righteous like him. R. Aha bar Ze'era said: Would you say the children of Noah were righteous, seeing that the generation of the flood was born in wickedness! Even as one would go unto a wife who was not his own, so would the cattle go to another species which was not their own. And where is it shown that the cattle were commanded not to go unto a species which was not their own? Where it is stated (in Gen. 1:25): AND GOD MADE THE BEAST OF THE EARTH AFTER ITS SPECIES, < THE CATTLE AFTER THEIR SPECIES >…. The Holy One SAID: You are permitted to be joined with your own species, but with another species it is forbidden. (Tanh., Gen. 2:5.) The cattle, beasts, and fowl who entered the ark, however, were righteous in that they had been joined, not with another species, but only with their own. R. Pinhas bar Hiyya the Priest said: For thus it is written (in Gen. 8:19): THEY WENT FORTH FROM THE ARK ACCORDING TO THEIR FAMILIES. Did the cattle actually have families as it states: ACCORDING TO THEIR FAMILIES! < These words mean > simply that only those which were joined with their own species were worthy of entering the ark.
(Numb. 4:18:) “Do not cut off.” Let our master instruct us: In the case of one who commits a transgression punishable with excision according to the Torah, how do they receive pardon [and] become freed from their excision? (See Numb. R. 5:4.) Thus have our masters taught (in Mak. 3:15): All who are liable to excision, when they have been scourged, are exempt from their excision, as stated (in Deut. 25:2-3), “then the judge shall have him lie down…. He may give him forty lashes but no more…; then your brother would be degraded.” When he has been scourged, then he is [again] your brother. And why forty lashes? It is simply that, because this adam was forty days in creation (The Rabbis believed that the fetus takes forty days to develop into a human shape. See Nid. 3:7; Ber. 60a; Men. 99b; also Philo, Quaestiones, Gen. 1:25.) and transgressed against the Torah, which was forty days in the giving, he will be given forty lashes and be exempt from his punishment (i.e., from excision). And so you find in the case of the first Adam. When he was commanded and told (in Gen. 2:17), “But from the tree of the knowledge of good and evil you shall not eat …,” he incurred the sentence of death; and the world was scourged with forty punishments: ten for Adam, ten for Eve, ten for the serpent, ten for the land. Therefore, when a person commits one of the transgressions [punishable by death], he is scourged with forty lashes. And so you find with each and every thing that the Holy One, blessed be He, commanded Moses, [there were] warnings and punishments. It is written concerning the Sabbath (Exod. 20:8), “Remember the Sabbath day,” as a warning; and as a punishment (there is Exod. 31:14), “whoever profanes it shall surely be put to death.” They came to the desert and (according to Numb. 15:32) found one gathering [wood on the Sabbath], but Moses did not know by what death he should be killed. However, (according to Lev. 24:12) “They left him in custody [because it was not clear what should be done to him.]” The Holy One, blessed be He, said (in vs. 35), “The person shall surely be put to death; [all the congregation] shall stone him with stones.” Immediately Moses rose in prayer and said, “Sovereign of the world, if a man should so sin, should he [really] be stoned? Behold, they would be destroyed. Make an [other] arrangement for them.” He said to him, “Let them be scourged with forty lashes, and they will be exempt from excision.” Similarly when the children of Aaron died, the tribe of Kohath saw them. They began yelling to Moses, saying, “Are we to die like that?” The Holy One, blessed be He, said to Moses, “Just as I have made an [alternate] arrangement for Aaron, as stated (in 16:3), ‘In this way shall Aaron come [into the sanctuary]…’; so also for the Kohathite families I am making a similar arrangement, lest they die, as stated (Numb. 4:19), ‘Do this for them (i.e., for the Kohathites) that they may live and not die….’” Where is it shown? From what they read on the matter (in Numb. 4:18), “Do not cut off….”
After the Holy One, blessed be He, created his world, it is written: God blessed the seventh day (Gen. 2:3) After He created the beasts and the birds it is written: He blessed them (ibid., v. 28), and with reference to the creation of man it is written: He blessed them and called their name Adam (ibid. 5:2). He likewise blessed the reptiles and food.
R. Ahava the son of R. Ze’era said: Even Noah’s sons, the animals, the beasts, the birds, and the creeping things that accompanied him into the ark were righteous. At the time of the generation of the flood, all flesh had corrupted their way upon the earth (Gen. 6:12), as it is stated in Scripture concerning them. The domesticated animals copulated with the beasts, the beasts with the animals, they with men, and the men with them. Therefore, it is stated: Behold, I will destroy them with the earth (ibid., v. 13). How do we know that at the very hour that they were created, the animals, the beasts, the birds, and the creeping things were commanded not to copulate with any species other than their own? It is written: And God made the beast of the earth after its kind (Gen. 1:25). The Holy One, blessed be He, told them: Each shall cleave to its own and is forbidden to go to another.
"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name." [Alternative: "Lord, our God, how majestic is your name in all the earth." Rabbi Meir said that we find in three places where the angels protested against God: in creating man, in the building of the Tabernacle, and in giving the Torah. Regarding man, when God wanted to create him, He took counsel with the angels. He said to them (Genesis 1:26), "Let us make man." They began to say to Him, "What is man that You are mindful of him?" He said to them, "Tomorrow you will know his wisdom." Once God created man, He gathered all the animals, beasts, and birds before the ministering angels and began asking each one its name. They did not know. God said to them, "Do you want to learn the wisdom of man, whom I am about to ask his name and he will tell Me the name of all of you?" God then gathered all the animals, beasts, and birds, and He passed them before Adam, as it says (Genesis 2:19), "And the Lord God formed from the ground every beast of the field." Rabbi Aha asked, "Didn't God already create the animals, as it says (Genesis 1:25), 'And God made the beasts of the earth'?" Why does it say here, "And the Lord God formed?" It is to teach us that He gathered them together, as it says (Deuteronomy 20:19), "When you besiege a city." (Genesis 2:19) "And He brought [the animals] to Adam to see what he would call them." Why did God want to see what he would call them? To show the ministering angels the wisdom of man. What was Adam's name? God gave him the name that Adam himself called everything. God said to him, "And what is your name?" He said to Him, "I am worthy to be called 'Adam' because I was created from the earth. And what is Your name?" He said to him, "I am worthy to be called 'Lord,' for I am the Master of the entire world." Therefore, it says (Isaiah 42:8), "I am the Lord; that is My name. And My glory I give to no other, nor My praise to idols." Immediately, God said to the angels, "See the wisdom in the heart of man, and you say to Me, 'What is man that You are mindful of him?'" Similarly, when God came to give the Torah to Israel, the ministering angels protested and said to Him, "What is man that You are mindful of him?" (Psalms 8:5-6) Similarly, we find in the giving of the Torah that when the Lord came to give the Torah to Israel, the angels began to argue and said before Him, "What is man that you should remember him?" And they said before Him, "Let your Torah be given in the heavens, for we are holy and your Torah is holy; we are pure and your Torah is pure; we are living and your Torah is life." He said to them, "It is not fitting to be upheld in you, as it is said, 'It is not found in the land of the living.' And is there an earth above?" "And where does it exist below? As it is said (Isaiah 45:12): "I made the earth and created man upon it." Rabbi Nahonia said in the name of Rabbi Yehuda: It is analogous to a man who had a son, and that son was missing one finger. He went to teach him a craft (and all crafts) and there was one craft that required all fingers. After some days, his father came to him and found that he had not learned that craft. He said to his teacher, "Did you not teach him this craft?" He replied, "This craft requires all fingers, and your son is missing one, so he cannot learn it." Similarly, the Holy One, blessed be He, said to the angels, "The Torah cannot be fulfilled among you, for there is no procreation, death, impurity, or illness among you; rather, you are all holy." And it is written in the Torah (Numbers 19:14): "This is the law of a man who dies in a tent," (Leviticus 14:2) "This shall be the law of the leper," (Leviticus 15:25) "And if a woman has a discharge," and also (Leviticus 11:9) "These shall you eat," and all of these things are not among you. Therefore, it is said (Job 28:13): "It cannot be found in the land of the living." And the Holy One, blessed be He, did His kindness and gave it to Moses when he completed it, to speak all these things to the angels. And when Moses came down and Israel did that deed, the Tablets were broken, and the ministering angels rejoiced and said, "Now the Torah will return to us." And when Moses ascended to receive the Tablets a second time, the ministering angels said to the Holy One, blessed be He, "Master of the Universe! Did you not write in it yesterday (Exodus 20:3): 'You shall have no other gods before Me'?" The Holy One, blessed be He, said to them, "At every moment, [there are] accusations between Me and Israel. Were you not there when you came down to Abraham and ate meat with milk, as it is said (Genesis 18:8) And he took butter and milk and the calf which he had dressed. And their child, when he comes from his teacher's house, and his mother gives him bread and meat and cheese, and he says to her, "Today my teacher taught me (Exodus 34:26) 'Thou shalt not seethe a kid in its mother's milk.'" She has no response for him. At that moment, the Holy One, blessed be He, said to Moses (Exodus 34:27) "Write thou these words." Until they had no response or reply. And when the Holy One, blessed be He, sought to have service in the Tabernacle, the ministering angels said to Him, "What is man that You should remember him?" Rabbi Judah in the name of Rabbi Ivu and Rabbi Judah, son of Rabbi Simon, both said that they would take two slips of paper from the same verse (Psalms 68:13): "Kings of armies flee, they flee, and she who waits at home divides the spoil." Like it is written (Joel 4:3), "And they cast lots for my people." Rabbi Yudan, son of Rabbi Ivu, said, "The Holy One, blessed be He, said to them, 'I will perform your wish,' as it is stated (Habakkuk 3:3), 'His glory covers the heavens.'" Until they have no response and answer. And when the Holy One, blessed be He, sought to serve in the Tabernacle, the ministering angels said before Him, "What is man that You should remember him?" Rabbi Yehuda in the name of Rabbi Yivvo and Rabbi Yehuda the son of Rabbi Simon said that they would cast lots with a single verse, as it is said, "Kings of armies flee, they flee, and she who sits at home divides the spoil" (Psalms 68:13), like the verse that says, "And upon My people they cast lots" (Joel 4:3). Rabbi Yudan the son of Rabbi Yivvo said that the Holy One, blessed be He, said to them, "By My life, I will do it," as it is said, "His glory covered the heavens" (Habakkuk 3:3). Know that it is as it is said, "Praise the Lord from the heavens" (Psalms 148:1). Therefore, David said, "The Lord our God, how majestic is Your name."]
A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” (Genesis 5:2). If a man married a woman and stayed with her for ten years and she did not give birth, he is no longer permitted to neglect the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If he divorced her she is permitted to marry another man, as it is not necessarily on her account that she and her first husband did not have children, and the second husband is permitted to stay with her for ten years. And if she had a miscarriage, he counts the ten years from the time of the miscarriage. A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
And it wrote an expression of making with the firmament and with the luminaries because these have a shining body and their essence is their body. Hence, it wrote the expression, “and He made,” about them - since this expression is said about the body. And likewise with the animals that have substance and form. But their substance and form are equally recognizable; hence expressions of making and formation are said about them. And the three of them are said about man - creation, formation and making - because the three of them are equally recognizable in man. Hence the three of them are said about (them) [him]. Here you have the three things that are said about creation.
Solomon compared wisdom which is a spiritual delight to honey which is a physical delight. This is a method Solomon employs in most of his parables in the Book of Proverbs. His purpose is to teach man to relate his spirit, his intellect, to his nature. Seeing that man is made up of a physical part and a spiritual, disembodied part, the only way he can relate the one to the other is by the use of the parable. Comparisons between the physical and the spiritual have to be illustrated for man in order for him to comprehend their validity. We know that the phenomena in this terrestrial world are comprised of four distinct categories, beginning with the lowest, most primitive form and culminating in the most sophisticated creature. The most primitive category of physical phenomena are the ones called דומם, inert objects such as stones, etc. Such objects do not possess any degree of mobility. The next higher category are plants; they are rooted in the earth but grow both vertically and horizontally. Next in terms of sophistication are all living, mobile creatures; finally the most sophisticated physical phenomenon is man inasmuch as only he can communicate his thoughts and feelings by means of language. Man’s advantage over other mammals is not his physical mobility but his intelligence. You will find the report in the Torah of the progress of creation of the universe in Genesis describe the creation of the inert, followed by the creation of vegetation, followed by the report of the emergence of a variety of more and more sophisticated forms of life, and only at the very end does the Torah describe the creation of man, G’d’s crowning handiwork. Only of man does the Torah report that he reflected part of the Creator Himself, was created “in His image” (Genesis 1,25). The report of the phenomena in the terrestrial world coming into existence follows the opposite pattern of the report of the phenomena of a celestial (extra-terrestrial) nature. When reporting on the creation of physical phenomena the Torah begins with the lowest, i.e. the mass of dry land becoming visible on the third day (Genesis 1,9), it continues with the report of the creation of vegetable matter (Genesis 1,11), etc., etc., whereas when it comes to describing phenomena in the celestial spheres (or at least in the world of the planets, the galaxies, a world between earth and heaven), the Torah begins with the creation of “light,” followed by the creation of a רקיע, “a firmament,” etc. The luminaries sun and moon, which were placed in orbit on the fourth day are another example of celestial phenomena being created in a descending order of their sophistication or lack of physicality.
ואתה קח לך, seeing that they will come to you in order to survive, you will have to prepare food for them, each species according to the type of diet it is used to. Even the predators will not be allowed to eat flesh while in the ark but would have to subsist on a vegetarian diet. They had, after all, been used to such a diet immediately after they had been created, as we have already explained on Genesis 1,25.
גם מעוף השמים, we have explained this already on the previous verse. The meaning of the words: על פני כל הארץ, is similar to what we explained in connection with this expression in Genesis 1,25, where it meant that the animals concerned were distributed across all different parts of the globe.
VAREMES’ (AND CREEPING THING). Rashi wrote: “These are creeping swarms that creep low upon the earth, appearing as though they are dragged along.” Now in this chapter we find: And over every animal ‘haromeseth’ (that creepeth) upon the earth; (Verse 28. Here Rashi’s interpretation could not apply to animal.) and it is further written, And all flesh ‘haromes’ (that moved) upon the earth perished, both fowl and cattle, and beasts, and every swarming thing that swarmeth upon the earth; (Genesis 7:21.) also, Wherein all the beasts of the forest ‘tirmos’ (do creep forth). (Psalms 104:20.) But the meaning of r’misah is as if it were written with the letter samech, as in The foot tirm’senah (shall tread it down), (Isaiah 26:6.) and other related expressions. He thus says of beasts and cattle, ‘romes’ (that tread) on the earth, (Verse 26.) and of creeping things that drag along, ‘remes’ (that creep) upon the ground, (Verse 25.) because they tread on the ground with their entire body.
According to Philo, it is not explicitly stated "the way of God," but rather "his way," since this refers to the degradation of humanity, the name of God is not mentioned in the text. This is his method in several places, where the Lord does not mention His name regarding evil, and He does not share His name on punishments and curses, as stated in "On the Confusion of Tongues" and "On Migration and Encounter". Even though Philo has a few instances where God punishes directly and not through an agent, as seen in "On the Life of Moses" I, 97 and Exodus 12:23, and in the response to Exodus I, 23, and as mentioned earlier in Genesis 3:22, and the commentary on Genesis I, 55, this method is really like the method of Rabbi Yochanan: "Rabbi Eliezer ben Pedat said in the name of Rabbi Yochanan, the name of God is not mentioned regarding evil, only regarding good. Know that this is so, when God created light and darkness and called them names, He mentioned His name regarding light and did not mention His name regarding darkness, as it is said (Genesis 1:5), "And God called the light Day, and the darkness He called Night." Similarly, when He created Adam and Eve, He mentioned His name on them." As it is said (Genesis 48:16), "And may God bless them," and when he cursed them, he did not mention His name upon them, etc. The Holy One, blessed be He, did not wish to perform the evil Himself, but rather through an angel (Talmud Bavli, Tazria 12). See also Genesis 19:12-13; Exodus 12:23 and in the commentary of Rabbi Hayyim ben Attar. "From this we learn that the Torah's ways are ways of pleasantness and all its paths are peace. Therefore, the Holy One, blessed be He, will bring punishment without mentioning His name. Similarly, when it says 'and He destroyed all living things,' it does not say 'and God destroyed all living things'" (Rabbi Hayyim ben Attar, Genesis 7:11). Further examples can be found in his commentary.
In connection with the prohibition of diverse kinds, Rabbi Yirmeya says that Reish Lakish says: One who crossbreeds two species of creatures that live in the sea is flogged for transgressing the prohibition of crossbreeding diverse kinds. The Gemara asks: What is the reason, i.e., where is there an allusion to this in the Torah? Rav Adda bar Ahava said in the name of Ulla: It is derived from a verbal analogy between the term: “According to its species [leminehu]” (Genesis 1:21), referring to animals living on dry land, and the same term: “According to its species [leminehu]” (Genesis 1:25), referring to sea creatures. In the same way that the former may not be crossbred, similarly, the latter may not be crossbred.
The Gemara asks: What is the reason that the term “and…formed” that appears with regard to animals is considered free? If we say it is due to the fact that it is written: “And God made the animals of the earth after its kind, and the cattle after their kind, and everything that creeps on the ground after its kind” (Genesis 1:25), and it is similarly written: “And out of the ground the Lord God formed every animal of the field” (Genesis 2:19), and therefore this verse is superfluous, but with regard to the sea monster as well, the expression “and…created” is free, as it is written: “And God made…and everything that creeps on the ground after its kind” (Genesis 1:25), and it is also written: “And God created the great sea monsters.” Consequently, the term “and…created” is also free on both sides of the verbal analogy.
When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth,
And thus Elohim made the beasts of the earth, each of its kind, the animals [of pasture] each of its kind, and everything that creeps on the ground, each of its kind, and Elohim saw that it was good.
And the Lord made the beast of the earth after his kind, the clean and the unclean, and cattle after their kind, and every reptile of the earth after its kind, the clean and the unclean. And the Lord saw that it was good.
| וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכׇל־הָאָ֔רֶץ וּבְכׇל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃ | 26 P | And God said, “Let us make humankind in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” |
Exodus 8:4 “and this is how the lampstand (candlestick) was made, etc.” [I have not figured out, why our author suddenly quotes a verse from Numbers 8,4, instead of using a verse from our portion. Ed.] We have a rule that there are three types of “love” in the universe, (objects of love). 1) The most common object of love are tangible phenomena. The Torah warns not to “love” certain tangible phenomena. 2) There are some tangible phenomena, which at first glance appear as permissible objects to be loved, but which on closer examination are only symbols of what is permitted to love, i.e. not the object itself but the concepts which the object represent. Therefore, the third type of love is our love for the essence behind the external symbols, the mitzvoth, in this instance, i.e. our love for Hashem. When we love G’d in this manner, we succeed in helping the “sparks” to return to their original habitat as part of the Sh’chinah, (as explained in our translation on pages 21-23.) It is not permissible for us to ever claim that there exist phenomena in our universe that are totally apart from their origin, from their holy roots. It is up to us to try and find behind phenomena that appear totally divorced from their holy roots, the point of contact through which such a thread, however slender, still exists. According to our author, the פנימיות, inner essence, of any phenomenon, is a reflection of this “love.” In order to serve the Lord properly, the worshipper must get hold of this “love” and use it as the vehicle with which he relates to his Creator. He considers that other מדות, attributes, virtues, must be used in a similar manner. He claims that there are a total of seven such מדות, virtues, and that the seven arms of the lampstand, or candlestick in the Tabernacle, symbolized these seven virtues. He considers Numbers 8,2 as the key phrase in the Torah referring to this concept, when the Torah writes: בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות, “when you elevate the lights of the lampstand they shall be focused on the center shaft so that all seven lamps will be providing light.” The “centre shaft” symbolizes the Sh’chinah, presence of G’d. At that point the Torah continues with the words: וזה מעשה המנורה מקשה, “and this is the essential ingredient of this lampstand, it is hammered out of a single piece (of gold)”. This verse teaches that true Judaism when it is practiced with all the required virtues, will result in a completely unified, harmonious personality of the worshipper. It is our task in this multifaceted material universe, to reflect the unity of the Creator by emulating His virtues to the best of our knowledge and ability. The Torah underlines this by adding: עד ירכה, “to its physical foundation;” this is an allusion to physically permitted love when it serves duly married couples to engage in marital intercourse for the purpose of “uniting” their input through bringing into this universe a child that combines the parents’ best qualities in a single body. [Some of these words are mine, but I trust they reflect the author’s meaning. Ed.] When the Torah relates how G’d set about creating the first human being, (Genesis 1,26) נעשה אדם בצלמנו, “let Us make man in our image, etc.” the words בצלמנו כדמותנו, “in our image, similar to Our likeness,” are parallel to the description of the candlestick being out of one chunk of gold, עד ירכה עד פרחה, colloquially speaking “from head to toe,” i.e. all of it. Although the human being contains parts difficult to associate with sanctity and holiness, as their function is to turn excess food into excrement, for instance, in the final analysis even dung is connected and remains connected to its Creator in heaven. We are asked to relate with love to that aspect of the phenomenon even if its exterior disgusts us. The word פרחה in Numbers 8,4 whose numerical value is 288, clearly is a hidden reference to the 288 sparks of which we wrote on pages 21-23. The words מקשה היא are an allusion to the ultimate unity of the Sh’chinah, when all of these sparks have returned to its holy origin.
Adam (man) in the aspect of soul corresponds to (Genesis 2:7), “And the adam became a living soul.” For “the adam” indicates impoverished and wealthy, as is written (Genesis 1:26), “Let us make man in our image”—wealthy; “in our likeness”—impoverished (Zohar, Introduction p.13b).
3. To achieve human status one has to give charity, in the aspect of “naASeh (let us make) man” (Genesis 1:26) ; and it is written, “The name of the man with whom ASiti (I worked) today…” (Ruth 2:19). Just as [the subject] there is charity, here too it is charity, as is written in the Zohar (Introduction, 13b). In other words, it is by means of charity that one achieves the aspect of man, which is the aspect of speech, as explained above.
And this is what is written in the Zohar: “Let us make man” (Genesis 1:26) —by fasting, the aspect of man is made. Here it is written, “naASeh (Let us make),” and there it is written, “The name of the man with whom ASiti (I worked)” (Ruth 2:19). Just as there [the subject] is charity, here, too, it is charity (Zohar, Introduction, p. 13b).
There is charitable speech, as in “Who speaks with charity” (Isaiah 63:1). This alludes to the faculty of speech that makes man superior to the other living creatures and classifies him as a human being. It also alludes to charity; that he does kindness for people. This defines him as human, whose nature is to do kindness, which is not the case for animals. This is why it is written: “naASeh (let us make) the human” (Genesis 1:26), and “The name of the man with whom ASiti (I did) today…” (Ruth 2:19). Just as [the subject] there is charity, here, too, it is charity (Zohar, Introduction, p.13b). By giving charity he is called “human,” because charity, from which speech is derived, is the definition of a human being. This is the significance of “I am not a man of words.” It refers to charitable speech, as in “Good is the man who is gracious and lends; he arranges his words” (Psalms 112:5)—i.e., benevolence and charity.
A dream mediated by an angel is synonymous with the human level, as in “Let us make the human in our image, after our likeness” (Genesis 1:26). “After our likeness” refers to the power of imagination, which is “in our image,” the concept of an angel—i.e., a dream mediated by an angel. During sleep the conscious mind departs and the only thing that remains is the power of imagination. Now, when the intellects are refined, the remaining power of imagination, too, is the concept of an angel. This is as in ‘after our likeness, in our image’: the power of imagination is “in our image,” in the concept of an angel—i.e., a dream mediated by an angel. This corresponds to the human level, as it is written: “Let us make the human…”
In the beginning (Bereshit) is a covenant/circumcision of fire (brit esh, which is made up of the same letters as bereshit, Zohar Chadash, Bereshit 276-280). This is in accordance with that which is written (Genesis 1:26), “Let Us make man,” in the plural. As it is found in the Gemara, that they asked Rabbi Yehoshua ben Channaniah, “Why was man not created circumcised?” And the reason is that for everything, there must be arousal from below by a human action; and then one merits assistance from the heavens. Hence by way of our being engaged with the commandment of circumcision, which is a major action, we give the child the merit with which to have a holy soul and a heart circumcised for Torah.
“And God said, let us make a man ….” (Bereshit, 1:26) In the beginning God created His creation. Afterwards, the creation understood that it was lacking, with nothing to connect its vitality to God. For it is man who connects all aspects of creation to God, and who raises everything back up. Inanimate matter gives power to vegetation, vegetation to animals, and animals to Man. Then, when a person serves God with all his strength, he uplifts all the energies he received from this world, even from the inanimate realm. When the creation saw its deficiency, it effected an awakening from below and desired the creation of man. When God said, “let us make a man,” He was addressing the entirety of creation, summoning every part of creation to give of its power and join in the creation of man, so that man would have a portion in all of them. Then, if man should need anything, they would all be able to help him, for his evil behavior would harm them, as in the generation of the flood, while his good behavior would benefit them.
Shall it be that since, to the eyes of the corporeal human the world and human appear to be corporeal as well, these things are actually [entirely] corporeal, to the extent that we cannot use these terms to describe the upper worlds? If one has poor eyesight or is mentally unstable and a human appears to him to be an ape, but out of habit still calls this being ‘human’—would we say that this term is an inaccurate one for this being, and say that every person to whom this term is employed is thus derogatorily referred to as an ape? The dignified valence of the term remains in place, and the onus is on the ill person to be healed until he can accurately behold the human in his ‘form and image.’ (Genesis 1:26.) Since the Besht taught that when we gaze at the world we see God, each seeing divinity in the world according to his sanctification, why should we not call the upper worlds according to their true names, as in this world as well these distinctions and levels pertain? Is it because of dulled eyes or unstable mind which do not perceive the world as it truly is? But we know that in truth all is divinity, and these simply do not see accurately, and the onus is on them to raise their sight to truly see God’s world. (In truth, according to hasidism, the material world itself is constituted of divinity, as are the ‘upper worlds.’ As such, it is appropriate to utilize the same terminology to describe both worlds, as long as one recognizes that the significations are related yet distinct. The material ‘head’ is related to the supernal ‘head,’ mutatis mutandis.)
On the pasuk “And Yosef harnessed his chariot” (Bereishit 46:29), it signifies that man was created to rule over nature, as stated in "he shall rule over the fish of the sea" (Bereishit 1:26) and "laying the world at his feet" (Tehillim 8:7). Man controls nature, making it his chariot. When a person accepts the yoke of heaven and humbles himself before Hashem, all of creation is nullified to Hashem through this person. This can only occur when one overcomes negative inclinations, thus gaining control over creation. Yosef's reward for overcoming his trials was his rulership in Mitzrayim, which prepared Bnei Yisrael for the upcoming exile. Without Yosef preceding them as a ruler, Bnei Yisrael could not have withstood the impurity of Mitzrayim. Yaakov's level was above nature, and he needed Yosef to harness everything under his control, making it subjugated to the general force of Bnei Yisrael. The Medrash (Bereishit Rabba 94:4) explains that Yaakov exclaimed Yosef's greatness for withstanding the tests of Mitzrayim and fulfilling the verse, “How abundant is the good that You have in store for those who fear You, that You do in the full view of men for those who take refuge in You” (Tehillim 31:20). This "good in store" is earned through efforts and trials in this world. The reward of the world to come is dependent on one's actions in this world. There is a correlation between great good and great bad, as overcoming great bad leads to meriting great good. Yosef's steadfastness in Mitzrayim allowed him to remain a tzadik and achieve this level of greatness.
They established [reading of] Ruth on Shavu'ot, to say that, by means of B'nai Yisrael being chosen through the Giving of the Torah, they are instruments to draw near the converts, because B'nai Yisrael are called the First of His Crop which is the fruit for which everything was created. This is as it says (Gen. R.), "B'reishit -- for the sake of Israel which is called 'reishit.'" The meaning is that "reishit" is the beginning and the inner essence, as it says (Prov.), "The 'reishit' of wisdom is the awe of God." Therefore it is called the Day of Bikkurim, when the fruit is ripe. But B'nai Yisrael "are excepted from the generality in order to teach to the entire generality" (Sifra, principles of R' Yishma'el), as it will be in the future (Zeph. 3:9), "For then I will make the peoples pure of speech, etc. [so that they all invoke Adonai by name and serve Him with one accord]." And then (Eccl. 7:8) "The end of a matter is better than the beginning of it" [see Ruth 3:10]. And in truth, according as B'nai Yisrael elevate from the nations, they are themselves exalted even more. And this itself is the meaning of putting "na'aseh" before "nishma," for B'nai Yisrael understood this, that they were chosen in order to draw everyone near, and they said (Ex. 24:7), "Everything that Adonai has spoken we will do." It is written here "na'aseh" and it is written there (Gen. 1:26), "Na'aseh adam," as it says (Gen. 12:5) "the souls that they had made," which Onkelos translated "that they had subjugated to the Torah", and it is through this that "we will hear." As it is with the particular -- as the improvement [tikkun] of the deeds, in order to draw each physical deed close to the spirit so that the soul shines in the person -- so it is in general -- as the improvement [tikkun] of K'lal Yisrael to draw near from the nations, so that the Torah shines in them. It is written (Micah 7:20), "You will give truth to Ya'akov, hesed to Avraham," for B'nai Yisrael are in truth God's portion and His Torah, but it is also part of the aspect of Truth to do hesed, to bring near those who are far off and who come for the sake of Heaven: "truth to Ya'akov" is the Torah, "hesed to Avraham" is that we should draw close also from the descendants of Lot -- Ruth the Moabite....
Therefore, a person must believe with perfect faith, and fix in his heart and soul the unalterable belief that all of his knowledge is a created consciousness: his intellect is a created intellect, his apprehension is a created understanding, and God runs the world at every moment, managing His creation with individual Divine providence every second of creation’s existence. It is God who gives life and existence to all of the worlds and to all of forces that are emanated, created, formed and made. (He uses four terms for creation, paralleling the kabbalistic concept of the four worlds, Atzilut, Beriyah, Yetsirah, Asiyah. This is a way of saying that God runs all of the worlds, from the most sublime spiritual realm down to the lowly physical world.) Not only this, but so too does He gives life and existence in this world to man’s mind, including this very understanding. God’s desire is that we take our knowledge and power of understanding and then go on to serve Him with our free will, which we are required to exercise. This is as it is written in the Tikkunei Zohar (Tikkun 70, page 137a): “Let us make a man” (Bereshit, 1:26). Man is required to perform the mitzvot of the Torah. He must devote his efforts to the Torah in order to work at it and guard it. (Based upon Bereshit 1:15. ) In this way he will have a good reward, and dominance over you (the angels). (According to the Sages, when God said in the plural, “Let us make a man,” He was consulting with His angels. The Zohar adds to this rest of the verse: “and they shall rule over the fish of the sea and over the fowl of the heaven,” which includes the angels themselves. Although they aided in man’s creation, his free will ultimately enables him to rule over them as well. ) This is why Israel is called (Yeshayahu, 60:21), “the branch of My planting, the work of My hands in which I will be glorified.” For even though the supernal angels are great in strength and always fulfill God’s word, still, their service is not ranked as truly mighty since they are programmed to serve and obey Him. They have no evil inclination that they may conquer, and do not have a body to contend with in order to serve God. For this reason, “let us make a man,” and he will rule over you. From this understanding and from this power of the intellect comes man’s power of choice, for it is God’s desire that man serve Him with his free will.
Truly, one must know and understand, that from God’s point of view, it is all one, whereas the concealment of God’s presence and separation exist only from man’s point of view. God gave man the power to serve the Divine with his power of choice in order to unify all of the attributes and connect them to their source. Once this is done, he will see that they are, in reality, not even called attributes. This is how Ben Zoma shook the entire world in asserting, “Is it not written that that the Heavens were made by the word of God? And here, after God said, let there be a firmament, it is said, and God made the firmament. Thus, in this place, there is a difference between God saying, and God doing.” The conclusion in the Talmud, after reviewing this statement, was that, “Ben Zoma is still on the outside. But what is the actual distance between the upper and lower waters? Like the space between two garments spread one over the other; or as the space two cups fitted over one another.” That is to say, there is no separation whatsoever. (Likewise, there is no actual separation between God saying and doing.) The separation is only an appearance in order to enable man’s ability to serve the Divine. A veil must conceal the source from its effects in the world we live in, for if the source were revealed there would be no impetus from the side of man to perform Divine service. Therefore, in Tehillim 148:4, which describes how all the elements of creation give praise to God, it does not say, “Halleluiah, all of the waters which are below the heavens,” but it says specifically, “all of the waters which are above the heavens,” (The full verses are: “Praise Him, you highest heavens and you waters above the heavens... Praise G-d from the earth, the great sea creatures and all the depths.” The “depths” are mentioned here (תהמות) but not the waters themselves.) for the depth below is no more than a vessel, (The depth below refers to the world of concealment in which man lives and exercises his free choice.) and not the waters. If the waters are praising the Creator, then, by definition, they are called, “upper waters,” for at such a time of proclaiming God’s praises the lower waters have ascended and are in a state of complete unity with the upper waters. God is constantly occupied with healing the veil of separation, as was mentioned above, in Chapter Seven, with the Midrash Kohellet on the verse, “I have wounded, and will heal.” This is also hinted at in the Zohar (Vayigash, 207a): “God established the heavens with understanding.” (Mishlei, 3:19) What does the word, “establish,” mean? Rather, God establishes each day, never ceasing. He does not fix the world once, but rather fixes the world each and every day. God established that from the creation’s point of view a separation exists, and all that descends from the source in the upper realms to enclothe itself in the lower world takes on the appearance separation. This is as it is written in the Zohar (Bereshit, 22b): All of Rabbi Shimon’s fellowship stood up and said, “Rabbi, Rabbi, is there a separation between Abba and Imma, (The supernal personae (partsufim) expressing the Divine conduct of Wisdom (represented by the partsuf of Abba-Father) and Understanding (representing the partsuf of Imma-Mother)) for Abba is in the path of atzilut (the World of Emanation), and the side of Imma in the world of beriya (Creation)?” Rabbi Shimon answered, “My friends, my friends, it is not like this. The Adam (Meaning the partsufim (see previous note).) of atzilut is male and female, from the side of Abba and Imma. (The two are cleaving together as one, equal to each other.) This is as it is said, ‘Let there be light, and there was light.’ ‘Let there be light,’ comes from the side of Abba, ‘and there was light,’ from the side of Imma. (This follows the principle in the kabbalah whereby Abba represents speech and Imma represents action. ) This is the meaning of the teaching that Adam was initially created with two faces, one male and one female. (See Bereshit, 1:27) However, the Adam of beriya has no image (tselem) or likeness (d’mut) (See Bereshit, 1:26, “let us make a man in our image and after our likeness.”) from Abba and Imma. Rather, the supernal Imma was called by the name whose numerical equivalent is Elo-him (86). This name is, ‘light and darkness.’ As a result of the darkness existing in this name, father said that Adam of beriya would sin in the future.” It is apparent from the Zohar in parshat Kedoshim (page 83a) and in the Tikkunei Zohar (Tikkun 67, page 98b) that sin cannot touch atzilut whatsoever.
In the second part of Sefer HaMidot, in the category of Da'at (Knowledge), it is written: “Every universe and everything created has its own particular form, … for example, the lion … and the differences between created beings are alluded to in the forms of the letters and their combinations. One who is worthy of understanding the Torah ….” (Ibid., True Knowledge B:1. See Likutey Halakhot, Milah 5:24; ibid., Behemah Tehorah 4:23; Alim LeTerufah #205; Sichot VeSipurim, p. 84, #12.)
In truth, however, the Supernal Letters of Speech are exceedingly higher than the level and essence of the wisdom and intellect of the created beings. For from the utterance and letters of “Let us make man in our image…” (Genesis 1:26.) was created Man, possessor of wisdom and intellect; or even by the Divine breath alone [was he created], as it is written, “He breathed into his nostrils a soul of life.” (Ibid. 2:7.) Hence, the Divine speech and breath is the source of wisdom and intellect in the soul of Adam, which contains all the souls of the tzaddikim, (Shaar Hamitzvot, Ki Teitzei; Shaar Hapesukim, Bereishit 3; Shaar Hagilgulim 6, 7, 12. Cf. Shemot Rabbah 40:3.) who are superior to the ministering angels. (Cf. Likkutei Torah, Behar 41a ff.)
Precisely so in the analogy of Creation, allowing for the infinite differentiations involved, these two profoundly different states exist. All the hosts of heaven, even the spiritual beings like angels, (The “worlds” mentioned above describe states and existences at different removes from G–d, each accordingly less conscious of His presence and infinity. The last three (Beriah, Yetzirah, and Asiyah (Creation, Formation, and Action)) parallel thought, speech, and deed respectively as manifestations of man’s soul. Thought is internal, united with the thinker; speech is intermittent and directed outward, to another; deed is farther from the performer, and his works exist independently of him. On each of these planes, or worlds, there are beings, for example, the soul before it inhabits a body and after the death of the body. Another example is what we commonly call “angels.” These are spiritual beings with spiritual dimensions, for instance, intellectual or emotional characteristics that define and bind them. (The threefold Holy Holy Holy in Isaiah 6:3 indicates different apprehensions of His abstract being. See also the blessing preceding the Morning Shema.) In terms of absolute comprehension of the Creator, they are superior to mortals. In terms of potential, of volition, man is the superior. They are bounded, foreordained. Man can choose—and grow. As the text will note, all beings, including the most exalted spiritual beings, are inferior in their source to man.) were created ex nihilo. They derive their existence from the external aspect of the life-force issuing from the Infinite (En Sof) to vitalize creation. This external aspect of the life-giving power is called the “breath of His mouth,” as it were, in the verse “By the breath of His mouth all their hosts.” (Psalms 33:6.) This is the creative power embodied in the Ten Utterances (Avot 5:1. “Speech” indicates the existence of some being besides the speaker, for speech is communication directed to another, reveals to another. (“Thought,” in contrast, is not revelatory and can exist in isolation; no other being is needed.) The “utterances” here, the Biblical “And the L–rd said, ‘Let there be…’ ” and all the Biblical declarations about creating through speech (e.g., Psalms 33:6, 9; 148:5, etc.)—convey this concept of the new existence of “another” being, the created universe apparently independent. The creative power acts through “speech.” Furthermore, speech is of necessity a limitation on thought. Although it reveals to the listener, one cannot, however, convey all his thought. On the pre-verbalizing level, one can think briefly and rapidly on ideas that can be articulated only at great length. “Letters” (a variant term for “speech”) are instruments, dimensioned, finite. Beings issuing from “speech” bear these speech characteristics—separateness rather than unity and limitation in their potential. (See On Learning Chassidus for a discussion of thought and speech in terms of the origin of man and other beings, and see also The Tzemach Tzedek and the Haskalah Movement, p. 114, note 8.)) (that are instruments for this power and the extension of the power…as explained in Likkutei Amarim, Part II, ch. 11). In contrast, the soul of man derives initially from the internal of the life-force and flow issuing from the Infinite, as in the verse quoted above, “He breathed….” Subsequently it descended through ever more concealing planes, also through the letters in the Utterance, “Let us make man…” (Genesis 1:26.) in order that the soul could eventually be invested in a body in this inferior, physical world.
Now, the explanation of these matters [may be understood in a manner] of “From my flesh I shall behold God,” (Job 19:26) because “Man was made in the image of God,” (Genesis 9:6) as stated, (Genesis 1:26) “[Let us make man] in our form and in our likeness.”
In each of these there are ten Sefirot in a concealed and revealed [manner], as scripture states, (Isaiah 43:7) [“For My glory, I have created, formed, and even actualized”]. “For My glory” refers to Malchut of the Unlimited One (Ein Sof), “I have created” refers to Adam Kadmon, “formed” refers to Atik Yomin and Arich Anpin, and “actualized” refers to the aspect of Zeir Anpin, about whom it states, (Genesis 1:26) “Let us make man in our image [and in our likeness].”)
This is as known regarding the verse, (Genesis 1:26; See Zohar III 35b; Maamarei Admor HaZaken al Parshiot HaTorah Vol. 1 pg. 173; 5563 Vol. 2 pg. 670; Shaarei Teshuvah 106d; Maamarei Admor HaEmtzaee, Devarim Vol. 2 pg. 553) “Let us make man in our form (Tzalmeinu-צלמינו) and in our likeness (Dmuteinu-דמותינו),” that Tzelem-Form refers to the male, whereas Demut-Likeness refers to the female (Nukvah) etc.
נעשה אדם, “let Us make a human being;” it is remarkable that the Torah did not write: נברא אדם, “let us create a human being;” the reason is that the first step, i.e. בריאה, is something that only the Creator Himself is able to perform, He cannot share this step of the process with any of His creatures. Compare Genesis 1,27: ויברא האלוקים את האדם, “the Lord created Adam, (no plural mode here); or compare Genesis 6,7: האדם אשר בראתי, “the human being whom I created.” When it comes to secondary or tertiary stages, G-d may coopt other forces in His endeavor. [Compare Kimchi on Isaiah 6,8 on the word לנו; Ed.] An alternate exegesis: we find a similar formula: “let us interpret,” in Daniel, 2,36 where Daniel offers to reveal the meaning of the king’s dream, but only he himself in a private audience with King Nebuchadnezzar will actually reveal it [out of deference to the King, since it contained unpleasant news. Ed.]
.נעשה אדם, the word אדם includes males and females. Proof that this is so is found in Genesis 5,2, when both the males and the females of the species are described as having been “created,” i.e. בראם, “He had created them;” we also have a statement by Rav Hunna, who asks the rhetorical question: ‘how do we know that Chava was also called אדם? Answer (Isaiah 44,13) כתפארת אדם לשבת בית, which is translated by the Targum as: “like the beauty of a woman who resides in a house; (or who transforms a house into a home).” Furthermore, we have a verse in Numbers 31,35: ונפש אדם מן הנשים, “and human souls, of the women;”
בצלמנו, “in our likeness,” comparable to angels.
כדמותנו, “like the image of the angels.”This comparison of the human species to that of angels is going to stand man in good stead when exercising his authority (superiority) over all the other creatures on earth G-d had created. A different exegesis of the word: כדמותנו: seeing that it is impossible to compare human beings to the Creator, seeing that Isaiah 40,8 has already stated that this is impossible, (Isaiah 40,18) but on the other hand, it is also impossible to compare human beings to the creatures G-d had created before He created the human species, as in that case what advantage would this species have over the beasts created before him, there was no other way to describe our superiority except by comparing it to Divinity in some degree, i.e. as “a shadow of our essence,” בצלמנו כדמותנו; [just as a shadow is only a two dimensional likeness of the person or object it reflects, so the human beings are lacking in some dimension possessed only by their Creator. My words, Ed.] The common denominator between G-d and man on the one hand, and man and beast on the other, is that just as G-d is our ruler, so we rule over the other creatures in the universe.
ובכל הארץ, “and over the whole globe;” what had the Torah omitted to mention regarding man’s dominion over the creatures on earth, so that this additional term was needed? It is a reference to spiritual, non corporeal forces that abound in our universe and appear to interfere with our freedom, especially demons.
"Let Us make man:" God did not say, "let Us make a being like an animal in Our likeness," and afterwards call [him] 'man;' and as it is actually written later in Genesis 5:2. But the phrase, "let Us make man," means that there is no need to give [man] this name; rather his character shows that he is man. But, if so, it is difficult: why is it written afterwards that the Holy One, blessed be He, called their name, man; which implies that there was a need to give a name, and as I wrote regarding the name, sky and earth (shamayim ve'aretz). But rather the matter is like this - that man is different from all the species; since all the species were created in such a way that the species was unitary in its purpose and character; which is not the case for man, who rose in [God's] thought to be of two [types of] character. The one would be cleaving to his God, ready and serving in the world like an angel [does] in the heavens. And the second is [such] that he would be political and [take care of] his [own] needs; even though he would nonetheless do the will of God, it would not be on the level of the first. And behold, according to the first characteristic, he is automatically man (adam) based on the phrase 'I will be similar to the most High' (edmee le'elyon) - meaning that within him are included all the powers of the creation and he rules over everything. And behold, he is like the firstborn son of a king, who rules like the king. And because of this, everyone understands that he is the son of the king, in that they see him ruling over every detail. Which is not the case with a son of the king, who is not the firstborn; and the king [merely] makes him rule over some detail and his fellow over another detail, and so [too] with all those that govern the kingdom. It comes out that all of them together are similar to the king; but each one by himself is only similar to the king when he is given the name [of ruler] over that detail that he governs. And thus is man: the individual of spiritual stature is different then the simple individual. And in the Talmud, Shabbat 112b, they hinted to these two types of men. And it stated in the first version [of a particular statement], "this is not a man;" and in a second version, "this is an example of a man," the explanation [of this being] a man of spiritual stature. But the general human species is called man by the nature of the matter, in that they as a group rule over the entire creation. And this is according to [God's] plan. (And so [too] with the name, Israel, which indicates being higher than the nature of creation and the running [of the world]; it will be explained later in Parshat Vayislach that the whole nation is called Israel, but concerning individuals, some are called by the name Israel and some have not reached this.) And, if so, in the statement, "let Us make man," its explanation is [that it refers to] the general species of man and it is certainly called man even without being given the name; since in this general species is the creation dependent, and in this detail, they are similar to the Creator, may His name be blessed. And Adam (Adam Harishon) specifically, before he sinned, was worthy of being called man without being given the name; but after he sinned, he was given the name, man; and it will be explained further.
"In Our image:" The [meaning of the letter] bet is [to be understood] as in, 'within' or as in, 'with;' since man has a [guiding] 'constellation;' and Rashi has explained [in] Shabbat61b that it is an angel, and this is the image of God that surrounds him and protects him from danger. (And see later, Genesis 4:14 and in the Book of Numbers 14:9.)
"According to Our likeness:" The image is according to our likeness; and automatically, man - who is clothed in it - is in the likeness of God; and in this is the power [of man].
"And let them have dominion,etc.:" That other creatures do not injure him quickly.
"And in all the earth:" [Refers to] the animals in all parts of the world, and not to the fish of the seas and the birds of the skies, since it is impossible for man to dominate them, except in a place where he can reach; and this is not 'in every place.' Which is not the case with animals, [they are dominated] in all the earth (and see verse 28.)
LET US MAKE MAN. Some are of the opinion that na’aseh (let us make) is a nifal participle (Na’aseh is not a first person plural future kal but rather a nifal participle. This interpretation eliminates the problem of God using a plural form when speaking of Himself. The verse is to be read as follows: And God said, Let a man be made (Cherez).) and is to be compared to the same word in Now that which was prepared (na’aseh) for one day (Neh. 5:18). (Here na’aseh is definitely a nifal form.) They further say that in our image, after our likeness are the words of Moses. (They interpret the verse as follows: God said, “Let a man be made.” Moses added: “in our image after our likeness,” i.e., in human form. This eliminates the problem of God having a human form.) They also explain the pronominal suffix “his” in And God created man in His own image (v. 27) as referring to man, (The verse is to be explained as God created man in man’s own image.) and connect God (in Gen. 9:6) to made rather than to image. They read this verse as follows: “For God made man in an image,” rather than “for in the image of God made He man.” (They read the verse, ki be-tzelem, Elohim asah et ha-adam. The usual and correct reading is, ki be-tzelem Elohim, asah et ha-adam. Cherez notes that the same interpretation applies to verse 27, i.e., be-tzelem, Elohim bara oto.) Now this interpretation is absurd. According to it the first quoted verse should have read, “Let a man be made.” (If na’aseh adam means “Let (yehi) a man be made,” then the text should read yehi na’aseh adam.) Similarly Scripture should have read, “He made him in his image.” (The reference is either to Gen. 9:6 (Netter) or 1:27 (Cherez). I.E.’s point is, why use such roundabout language to say that God made man in his (human) image when the Bible could have said this directly (Cherez). Vat. Ebr. 38 reads, “It should have stated, He made him in our image”; i.e., if “our image” relates to man’s image, 9:6 and 1:27 should have so read.) Furthermore, how can the his in His image (v. 27) refer to man? If this were the case then man had an image before he was created. (If man was created in man’s image, then man had an image before he was created. This is obviously an impossibility.) Finally, what sense would there be to Whoso sheddeth man’s blood, by man shall his blood be shed (Gen. 9:6), if the reason for the above is that man was made in an image? All living things have an image. (The verse stresses man’s uniqueness; i.e., he was created in God’s image. But if the verse speaks only of man having an image, animals, too, have an image. Wherein is the uniqueness of man?) Saadiah Gaon explains in our image, after our likeness as referring to the dominion man exercises on earth. (Man rules over the world just as God rules over the universe (Weiser).) He explains His image (Reading His image for image (Filwarg).) as the image that God in His wisdom chose for man because He saw that this image was good for man. The Gaon further notes that Scripture connects image to God (be-tzelem Elohim) to stress man’s glorified state. (In the image of God (be-tzelem Elohim) means in the image chosen by God. A very precious image.) Similarly Scripture states, and are gone forth out of His land (Ezek. 36:20). The Bible says this to emphasize the importance of the land of Israel because, in reality, The earth is the Lord’s, and the fullness thereof (Ps. 24:1). (All of the earth is in reality His land. There is thus no reason to call Israel “His land.” Hence the Torah calls the land of Israel “His land” in order to stress its importance.) The Gaon also says that the word na’aseh (let us make) has the meaning of the singular even though it is in the plural because it is the plural of majesty. (Therefore Let us make really means: I will make.) He offers as proof, and we will give thee the other also (Gen. 29:27); and we will tell the interpretation thereof before the king (Daniel 2:36); peradventure I shall prevail, that we may smite (nakkeh) them (Num. 22:6). However, these witnesses are false witnesses. (These verbs are not examples of the plural of Majesty.) First of all, and we will give thee (ve-nittenah) (Gen. 29:27) is a nifal and its meaning is “the other will also be given thee.” (It is not a first person plural kal.) It is like the word nittenah (is given) in and the city is given (nittenah) (Jer. 32:24). The vav conversive changes nittenah (she was given) to “she will be given (ve-nittenah),” as is the case with every verb in the perfect which becomes an imperfect when a vav conversive is prefixed to it. Similarly nakkeh bo (we may smite them) (Num. 22:6) means, “I and my army will smite them.” (In other words, nakkeh is not a plural of majesty.) Further, nakkeh may be a pi’el infinitive (The nun of nakkeh (smite) is not the nun of the first person plural but is part of the root of the word nakkeh. The meaning of the word thus is to smite, rather than we will smite.) meaning to smite, like nakeh (destroy) (Nakkeh is a pi’el infinitive.) in But will not utterly destroy thee (ve-nakkeh lo anakkekah) (Jer. 46:28). The latter interpretation is supported by the fact that Scripture employs the phrase lo nukku (were not smitten) (Ex. 9:32), and a verb cannot come in the pu’a l unless it also comes in the pi’el. (Nukku (were smitten) is a pu’al. Pu’al is the passive of pi’el. If a verb is found in the pu’al it can also come in the pi’el, Hence smite can be a pi’el (Meijler). For alternate interpretations see Krinsky and Filwarg.) Rabbi Moses Ha-kohen, the Spaniard, errs in his book. (Rabbi Moses ben Samuel Gikatila, an 11th century Bible commentator. It is not clear what error I.E. is referring to. Cf. Filwarg. Perhaps R. Moses also interpreted nakkeh as the plural of majesty.) Similarly we will tell (Dan. 2:36) is Aramaic. (It is not a plural of majesty but the normal way of speaking in Aramaic (Krinsky).) For if we will tell is a plural of majesty, how would Daniel dare to speak in such haughty terms before Nebuchadnezzar who was the “King of Kings”?I will now explain. Note that all the works of creation came into being by God’s command for the sake of man. Scripture relates that the earth and water brought forth plants and all living creatures. After all plants and living creatures had been created, God said to the angels, Let us make man; i.e., We, rather than the earth and water, will occupy ourselves with his creation. We know that the Torah spoke the language of man, (Berekhot 31b.) for it was given to humans who speak and hear. Now a human being cannot speak of things above or below him without employing human terminology. Hence Scripture uses such terms as the mouth of the earth (Num. 16:30), the hand of the Jordan (Num. 13:29), (J.P.S. translates: the side of the Jordan.) and the head (J.P.S. translates: beginning.) of the dust of the world (Proverbs 8:26). Far be it from us to believe that God has an image. (On the basis of our verses reading, in our image, after our likeness.) Scripture clearly refutes such a notion by stating, To whom then will you liken Me, that I should be equal (Is. 40:25). It is because man’s upper soul is eternal and is compared in its existence to God and because man’s soul is incorporeal and fills the body, which is a microcosm, in the same way that God fills the universe that Scripture states, in our image, after our likeness. May God’s name be blessed. He commenced with the macrocosm and concluded with the microcosm. (Man. The account of creation begins with the creation of the “large world,” the universe, and concludes with the creation of the “small world,” man. “Man is a microcosm, a universe in little, for like the great universe he consists of a body animated by a soul” (Husik, p. 191).) The prophet also says that he saw God’s glory appear in human form (Ezek. 1:26). (Hence Ezekiel, like Moses, employed human terminology in speaking of God (Weiser).) God is one. He is the creator of all. He is all. I cannot explain further. (I.E. “seems to favor the idea of eternal creation and maintenance of the universe, the relation of which to God is as the relation of speech to the speaker, which exists only so long as the speaker speaks. The moment he ceases speaking the sounds cease to exist” (Husik, p. 190). The mystery of God being “All” is difficult to comprehend and lends itself to misinterpretation. It might lead one to believe in pantheism.) Man was originally created with two faces; (Hence there is no contradiction in Scripture stating, created He him, and then saying, created He them (Meijler). Weiser explains that I.E.’s interpretation is in keeping with the Rabbinic tradition that man was originally androgynous (Erubin 18a). Levine (p. 135) suggests that I.E. speaks of man’s dual nature; i.e., he has a body and a soul.) man is thus one but also two. In the image of God means in the image of the angels. Man was created both male and female. (The angels are of only one sex, man is of two. Nevertheless, man was created in the image of the angels.) The words Be fruitful, and multiply are a blessing not a command, (According to the rabbis of the Talmud there is a commandment to “be fruitful and multiply.” Cf. Kiddushin 35a.) just as they are with regard to the creatures brought forth by the waters (Gen. 1:22). (Obviously no command is addressed to animals.) Nevertheless, there is in fact a commandment to be fruitful and multiply transmitted by our sages, of blessed memory, which they attached to this verse in order to remember the commandment. (According to I.E. when a Rabbinic interpretation is not in keeping with the literal meaning of the verse, then the verse is to be interpreted literally, and the Rabbinic interpretation accepted as true in itself but not as being derived from the verse. The verse merely serves as a peg on which to attach an authentic tradition.)
"Let us make man in our image, according to our likeness:" Ramban wrote in the name of Rabbi David Kimchi that the Holy One, blessed be He, said to the earth, "Let us make, you and Me;" since the earth gave the bounty of its physical material - as it gave to the other animals - and the Holy One, blessed be He, gave the spiritual part; and [so,] "in our image, according to our likeness," means that [man] should be similar to both of them: in his body, to the earth and in his soul, to the celestial ones.
And that which is written (Genesis 9:6), "Since in the image of God did He create man" [and not also in the image of the earth,] is to tell of the wonder that through [the Divine image], man is separated from all other animals. And many agreed with this explanation, and there [also] came many other explanations regarding the saying of "Let us make" and regarding the image and the likeness. And it is correct to say that it is [also] for this reason that [the Torah] stated the words, "Let us make;" to show His dominion, may He be blessed, specifically when He made man, to teach that the essence of His kingship is seen in His creatures, [meaning] from man who He formed for His glory. And regarding the image and the likeness, even though it is stated (Isaiah 40:18), "What image will you compare Him to," and it is written (Isaiah 40:25), "To who will you liken Me, that I should be equal," nonetheless we have found that the Holy One, blessed be He, appears to His prophets in a vision of the likeness of man; since at Mount Sinai, He appeared like an elder sitting in an academy and at the Sea, He appeared like a mighty warrior and it is [also] written (Ezekiel 1:26), "Upon the... throne was the likeness of a man;" as it is in all of these [types of] visions, that He, may He be blessed, was accustomed to be seen. And about this [manner of appearance as well], it is possible that He said, "in our image, according to our likeness," even though, in truth, He, may He be blessed, has no likeness; and 'it is the glory of God to hide the thing.'
"And let them have dominion over the fish of the sea, and over the birds of the heavens, and over the animals:" And later the order is reversed, as it is stated (Genesis 9:2), And your fear and your dread shall be upon every beast of the earth, and upon every bird... and upon all the fishes of the sea," and also David reversed the order and stated (Psalms 8:7-9), "And You have given him mastery over the works of Your hands, everything have You placed under his feet. Sheep and cattle, all of them, and also the animals of the field. The birds of the sky and the fish of the sea, the ones that travel the paths of the seas." And also here it states, "let them have dominion," but in Parshat Noach [above], it did not mention dominion, and also David stated, "You have given him mastery," and this change [in wording,] does it not matter?
And it seems most likely to me to say about this, that concerning these three types, man has greater power to rule over one than over the other. And behold, he can rule the most over the beasts and the wild animals and all that crawls on the ground, since they are found with him; and man can go after them to all of the places that they go - [to] and fro - and run to; which is not the case with birds and fish, since man cannot fly in the air or walk down to the bottom of the seas. And nonetheless, he has more power over the birds than over the fish, since man can, at least, see to where they are flying and chase after them or shoot his arrows and astound them; which is not the case with the fish, since they are covered by the sea, and so] they have two disadvantages [for man's control; not being seen and being inaccessible.] Therefore, here - where it states, "let them have dominion" [ veyirdu] which is understood [also] as an expression of descent [yeridah], that if [man] does not merit [to have dominion,] he will be in descent in front of [the animals] and not be able [to control] them at all - it mentions the [three different types] in the manner of 'not just this, but even that;' and started with the fish of the sea [to say] 'not just' that [man] will not control them - as this is not such a novelty, since he cannot go to the place that the fish are going [and] also his eye has no mastery over them [to see them] - 'but even' the birds, which he can see as they flee from before him; nonetheless, he will not control them [either]. And [so too] 'not [just'] the birds, 'but even' the beasts he will not control. But in Parshat Noach, and also [with] King David, [the verses] don't mention an expression of dominion, but rather an expression of fear and [being] below and governance - the understanding of which does not convey any expression of descent - if so, [these verses] are certainly speaking about a time when man [is meritorious], and so, he controls them. Hence, it mentions them [also] in the way of 'not just this, but even that' but in reverse order: 'not just that he will control those that walk on the ground, 'but even' the birds; and 'not just' the birds, which he can at least see, 'but even' the fish; and it is easy to understand.
And God said, "let us make man, etc.": The intention of this is that God did not create man like the creation of the swarms of the waters and the swarms of the earth, [meaning] that He spoke to the waters and they brought forth the swarms and he spoke to the earth and it put forth [creatures], but rather He, the Creator said that He would make man.
And He said, "let us make," since He is the source of humility; for this reason, He spoke in the plural form, since this is how a humble individual speaks. And He did not get concerned with giving room for error [that there are other powers besides God which helped in the creation of man], since He preceded [it] by stating, "And God said," [which is in the] singular: the Lord, He is God, He, Himself in His glory - as if it were possible - molded the dirt and blew the spirit of life into it. Its stating "let us make" in the plural form also wants [to teach] that the attributes of God are many; the thirteen attributes of mercy and the name, Elohim, which is the attribute of judgment, agreed together to create man.
And [about] its stating, "in our image, in our likeness," it is possible that the intention is to say that there should be a side of mercy and a side of judgment in [man], to implement the ways of judgment and the ways of mercy in what they set up; and understand [it]. And that is the secret in its stating (Genesis 2:7), "And the Lord, God formed, etc." And its stating, "and let them have dominion" is in agreement with our explanation: given that the creation resembles the Creator with respect to the attributes of mercy and judgment, it follows logically that [man] should rule [over] the creations, since he has the attribute of mercy for that which it is fitting and for those that require it, and the [capability] to kill those that are guilty in judgment. And He made him govern everything; and even if it does not mention governance over the waters, it is hinted by its stating, "over the fish of the sea" - behold, it mentions the sea among those governed.
And by way of hinting, its using the expression of descent (yeridah) [through the word vayirdu (let them have dominion)] hints by way of what they, of blessed memory, informed us (Zohar, Shemot 94b) that through the actions of man, he descends in his elevation, from the level of man to the level of fish to the level of birds to the level of animals to the level of swarming creatures. According to the severity of the sin, man goes down from the level of his elevation until he descends lower and lower - may God save us - and this is what is hinted here at the time of the creation: the different levels of descent by which he will receive his punishment and also, through which, He will return to his roots. And it began speaking [about] the descent of the soul of man to the level of the fish, since the descent that is designated for the high souls when they sin is that their souls should be reincarnated as fish. And for this reason, the verse attributed to them [that their death be by way of] gathering in their place, as they do not have to suffer the pain of slaughtering with the sword, but rather their being gathered permits them [to be eaten] (Chullin 27b). And afterwards, a descent that is lower than it, and that is the reincarnation of the soul as a bird, and this requires greater pain than fish, and God, may He be blessed, commanded it to be half slaughtered, like that which we learned (Ibid.), [the requirement to render it permissible to eat is the cutting of] the majority of one [of either the esophagus or the trachea] with birds. And afterwards, it stated the descent into animals, which is an aspect that is worse than it, and the pain of which is great, like that which we learned (Ibid.), [the requirement to render it permissible to eat is the cutting of] the majority of two (of both the esophagus and the trachea) with animals. And afterwards, it stated the descent into the inanimate and plants, and that is its stating, "and over all the earth:" the word, the earth, speaks about the inanimate and the word, over all, hints within it to the plants. And all of these descents of souls are those that have the hope of returning to their previous [state], since from the inanimate it goes up to the plant and from the plant it enters the dumb animal and from the dumb animal, it goes up to the animal that speaks (the human being). And there is a descent that is lower, and it is an end that has no hope after it, and it is the descent to the level of 'disgusting and crawling animals,' such that it has lost its hope; and this is the level of the evildoers that exchange their faith - the sinners of Israel that have acted unusually.
נעשה אדם, “let us make Man.” After the waters had been given the power to produce living creatures which swarmed in the ocean and, in the case of earth, it had been given the power to produce mammals, the Torah had used such expressions as ישרצו המים, or תוצא הארץ in the case of the mammals, when it comes to describing the creation of man the Torah speaks of “let us make.” According to the plain meaning of the text the subjects of the words “let us make” are G’d together with the earth which had been the subject of verse twenty four. Earth would contribute the body of Man just as it had contributed the bodies of the animals, whereas G’d would contribute the soul. We have confirmation of this in Genesis 2,7 where the Torah reports וייצר ה’ אלוקים את האדם עפר מן האדמה ויפח באפיו נשמת רוח חיים.”G’d formed man dust from the earth and He blew into his nostrils a living soul. Thereupon man became a human being.” What G’d “blew” into man’s nostrils was a soul which originated in the celestial region. The word בצלמנו in our verse describes an attribute, such as in Daniel 3,19 וצלם אנפוהי אשתני, ”and the form of his face was contorted.” Another verse in which the word צלם describes an attribute is Psalms 39,7 אך בצלם יתהלך איש, ”man walks as a mere shadow.” The word כדמותנו on the other hand, describes the image of the form seeing that things which are similar to one another are described in Hebrew as דומים זה לזה. The thrust of the verse is to inform us that man was to resemble the celestial beings as much as possible while at the same time resembling the creatures in the “lower” world. He would resemble the celestial beings by sharing some of their attributes while he would he would resemble the creatures in the “lower” world by his outer appearance, i.e. that his body would appear to be made from earth (This is what Rabbi Moshe ben Nachman wrote quoting Rabbi David Kimchi.) Other commentators see in the word נעשה, i.e. the plural “we will make,” a pluralis majestatis, a form of expression used by superior beings such as kings when they really only refer to themselves. They use this mode of expression to suggest that though they are only individuals they act on behalf of a multitude. Even a relatively unimportant individual such as Lavan arrogated to himself such importance when he said to Yaakov (Genesis 29,27) ונתנה לך גם את זאת, “and we shall give you also this one (Rachel).” We find another example of this mode of speech when Balak told Bileam (Numbers 22,7) אולי נכה בו ואגרשנו “perhaps we can defeat it (the Israelites) and I will expel them.” Rabbi Avraham Ibn Ezra, quoting unnamed sources, sees in the word נעשה a form of the intransitive passive form similar to what we find in Isaiah 26,18 ישועות בל-נעשה ארץ “no salvation (victories) were performed on earth.” I do not think there is a need for such contrived explanations. The Midrash (Bereshit Rabbah 8,8) approaches the matter from an homiletical point of view and has Moses ask G’d when he was told to write this text if the wording was not apt to mislead the heretics by confirming their view that there is more than one initial force at work in the universe. G’d is supposed to have told Moses: “go and write; let those who want to err, err.” An investigative rational approach sees in these words a reflection of how G’d had delegated various powers to various angels each one of whom is in charge of different segments of the universe. In the first instance He addressed Himself to an angel who presides over the other seven domains in the universe. [we had described these as equivalent to the antiquated system of the seven fixed stars. Ed.] When G’d used the plural נעשה, He simply indicated that His instructions would be carried out in conjunction with this angel who is the super-angel, so to speak. Sanhedrin 38 phrases this concept somewhat differently when G’d is described as always consulting with His entourage, פמליה של מעלה, before undertaking any major activity. The word נעשה therefore refers to G’d’s delegates in the universe. We find in Genesis 11,7 prior to G’d dispersing mankind all over the globe and confusing their uniform language that He used the plural, i.e. הבו נרדה, “let us descend, etc.” This too was a reference to this Divine entourage. In other instances, this “entourage” is called “G’d’s court of judgment, בית דינו של הקב"ה. In the case of Sodom G’d made Avraham a “member” of this court when He revealed to him His intention to execute retribution on the people of Sodom (Genesis 18,20) although we do not find this form of the plural where G’d is quoted as speaking. A third expression our sages have used to describe this reaction by G’d prior to His making far-reaching decisions involving mankind is the word נמלך, “He consulted.” There is a verse (Daniel 4,14) בגזרת עירין פתגמא ומאמר קדישין שאלתא, “the matter is by decree of the wakeful ones and by word of the holy ones;” this is an allusion to these delegates whom G’d has appointed and without “consulting” whom He does not orchestrate major changes in the world as we know it. These delegates are nothing but vessels created by His will which He employs in order to make His works manifest. It is similar to when our body reflects the will of our soul. Anyone observing man’s activities does not relate them to a robot within man but to an intelligence and willpower resident within his body. According to Amos 3,7 כי לא יעשה ה’ דבר כי אם גלה סודו אל עבדיו הנביאים, “for G’d does not do anything the secret of which He has not first revealed to the prophets,” the prophet extends the concept of G’d taking His creatures into His confidence even further. We are entitled to extrapolate that if G’d reveals such matters to his prophets who are only flesh and blood, how much more does He do so to the angels He has appointed to supervise the smooth running of the universe? Nonetheless it is evident that G’d has no need of all these agents, otherwise how could He have created the universe in the absence of such angels? Conversely, even these powerful agents of G’d have need of Him all the time.
ויאמר אלוקים נעשה אדם, in connection with all the other matter created in the “lower” regions of the universe, G’d issued a directive to earth phrasing it in the third person, i.e. indirect mode such as תדשא הארץ, “let earth produce herbs,”(verse 11) or ישרצו המים, “let the waters teem, etc.” (verse 24). When it came to creating the human being, the last of the creatures composed of several elements, He said נעשה אדם in the first person. Man was created last, as a sign that he is the crown jewel of creation, to make clear that all the creatures who preceded him in the order in which they were created are to serve as making life more pleasant and convenient for him. He is to be master of them all. When the Torah wrote נעשה in the first person plural mode, my father explained this as including the various elements all of which had also been the product of G’d’s creative activity which had aimed at ultimately creating man. G’d implied that in creating man He would make use of all the ingredients in the universe that He had already created. They were all His partners in that respect, supplying parts of the raw material G’d used to make man. We may understand the entire line as if G’d had said to all these raw materials: “let us, you and Me together, construct a human being.” We find that our sages in Bereshit Rabbah 8,3 took a similar approach when they said that G’d consulted when creating heaven and earth. Rashi explains that the plural in the word נעשה is accounted for by the fact that G’d consulted with the angels. They could be included in the “we,” seeing that both G’d and the angels share the fact that they are disembodied intelligences. G’d meant to imply that man would share an attribute with Himself and the angels, namely an intelligence which was not dependent on the body. We are taught in Bereshit Rabbah 8.3 that the Torah wanted to teach us by the wording of this verse that whenever 2 people who are disparate in stature plan an undertaking involving both of them, the intellectually superior one should consult with the other before going ahead on his own. Furthermore, in the same paragraph of Bereshit Rabbah, Rabbi Shemuel bar Nachman in the name of Rabbi Yonathan says that at the time when Moses had to write down the details of everything G’d had created on each of the six “days,” he balked when he came to this verse. He asked G’d if this formulation would not encourage heretics to think that G’d had a partner (as Divinity). G’d replied: “write it down as I dictated it to you; if someone wants to fool himself into believing that I must have a partner, let him delude himself.” G’d called this crown jewel of His creation Adam, as we are told in Genesis 5,1. (referring to Adam/Chavah). If the reason that G’d called man אדם was that he was made from אדמה, “earth,” this hardly seems to justify the name אדם, seeing that all the other creatures on earth were also made from earth. G’d wanted to distinguish man both by name as well as by body and spirit. Everybody knows that all other living creatures on earth have as their raw material earth, dust; there was therefore no need to remind us that they were inextricably tied to earth. G’d called Man, whose spirit originated in heaven, as distinct from the spirit of the animals, אדם, to prevent his being perceived as part of life in the celestial regions. People should not think that man was simply an angel who had come down to earth. Residents of the celestial spheres have not been equipped with a body at all. The basic elements from which they are formed are none of them raw materials found in our “lower” universe. Even such creatures as שדים, demons, which do possess a body, (Chagigah 16) are totally different from man. Demons, though superficially similar to man, have been constructed from a fifth element, not from one of the four elements. At least this is what we have been told by the scientists of our time. When the Creator formed man using ingredients that are at home in the celestial regions as well as ingredients which are common in our domain, He called this creature אדם in spite of the fact his spirit originated in heaven, seeing his habitat was earth. Even though man has been equipped to make matters spiritual his principal pursuit in life, not one in a thousand does so. Hence, a name that reflects man’s predominant concern with earthly matters is quite appropriate. King Solomon had already lamented this fact in Kohelet 7,28 when he mentioned having found only one “man” in a thousand.
בצלמנו כדמותנו, according to the interpretation of my father of blessed memory, the meaning of the word בצלמנו applies both to a physical likeness as well as to a spiritual likeness, the ending נו not applying to two different subjects, “our,” but applying to two different parts of the same subject. It matches the prefix נ in the word נעשה. If we understand the word נעשה as applying to the angels, we must treat the words צלם and דמות as referring to spiritual attributes only, the meaning being that man would be endowed with parts of the spiritual attributes known as צלם and דמות respectively. The expressions צלם and דמות respectively, are sometimes applied to something physical and on other occasions applied to something abstract, spiritual. The word צלם is an attribute sometimes applied to a physical entity, such as in Samuel I 6,5 צלמי טחוריכם, “images of your hemorrhoids,” or in Numbers 33,52 צלמי מסכותם, “their molten images.” The same expression is also used to describe something spiritual, as in verse 27 of our chapter here. The same is true of the word דמות as for instance, in Song of Songs 7,8 קומתך דומה לתמר, “your posture resembles that of a date palm,” or Ezekiel 1,13 ודמות החיות, “and the appearance of the chayot,” (a category of angels shown to the prophet in this vision). The same word is also used to describe physical appearances such as in Ezekiel 32,2 כפיר גוים נדמית “you were compared to a young lion;” or in Psalms 102,7 דמיתי לקאת מדבר, “I am like a great owl in the desert.” The word נעשה is justified seeing that these attributes are means employed by G’d. The letter ב which serves as a prefix to צלמנו, is to be understood as a “helper,” meaning “equipped with our attribute צלם, i.e. our intelligence, we shall produce a creature whom we will endow with portions of these attributes of ours.” We will do this although, essentially, man is of the earth, to wit his name אדם. Alternately, it is possible to understand the prefix ב in the word בצלמנו as a letter that describes that something is equipped with an attribute. G’d would be saying that this new creature called אדם, man, shall be equipped with the attribute known as צלם.
כדמותנו, this explains the reason why man would be equipped with this heavenly kind of צלם, in order that he should resemble celestial beings more than other creatures on earth, seeing he has been equipped with intelligence. The prefix כ in the word כדמותנו must be understood as a כף הדמיון, a descriptive prefix in the imaginary sense, seeing that it cannot be understood literally, i.e. earth-bound man cannot be compared in all his parts to celestial beings, else what does he do down here on earth? G’d declares that at least in some respects אדם will be similar to the celestial beings. Man will have a certain amount of latitude concerning whether he will be more tied to his habitat, i.e. איש האדמה, as Noach was after the deluge, or whether he will strive to become more like his celestial counterparts. G’d gives man this בחירה, choice, and it is up to him to choose his path in life. King Solomon expressed this thought when he said in Kohelet 7,29 אשר עשה אלוקים את האדם ישר וגו', the word ישר meaning that “balanced,” Man has as much basic tendency to cater to his spiritual part as he has to cater to his secular, physical attributes. He has been given the additional attribute of intelligence in order to help him make the correct choices. A correct choice is to use the part which is עפרי, i.e. “earthy,” primarily to secure his livelihood, not to indulge his body more by catering to what his senses tell him and by pampering his mortal body. His intelligence is to be used to secure him an infinite existence in his afterlife. Kohelet adds at the end of the verse we quoted, that sadly, Adam has chosen many intrigues, i.e. has not made the best of the choices that were open to him. He refers to the variety of attractions available in our world, which appeal to our senses and tempt us to remain enslaved to the pull of earthiness exerted by our bodies, which are made of earth.
וירדו בדגת הים, this line stresses that all the creatures on earth had only been created in order to be of use to man. Due to his superior intelligence, man is to exercise dominion over all of these creatures. Man is reminded who it was Who created all these living creatures other than himself. As to the plural mode of the word וירדו, [which seems out of place when אדם is understood as a reference to man the species, Ed.] this mode was chosen because the term אדם includes the male and the female of the species, as we know from the formula of G’d’s blessing in which He is reported as blessing אותם, “them,” although at the time only a single human body had been created. (verse 28) The very term וירדו -as opposed to such terms as וימשול or וימלוך which are far more common terms to express authority, reign or rule, - indicates that this “dominion” is more of a potential kind than an actual one, such as a king ruling over his subjects. Besides, whereas rulers generally exercise control only over people who are their contemporaries, and cannot extend their authority automatically over subsequent generations of their subjects, the root רדה, implies superiority based on natural law by one species over another. Man is superior to the animals both by reason of his intelligence and by reason of the means at his disposal to establish physical superiority over them. Eventually, by having rescued the animals from extinction during the deluge, man even acquired the right to use the animals as food. Prior to the deluge the “dominion” mentioned here was evident primarily in man using the animals as beasts of burden, etc. The various kinds of birds were used by man to enjoy its eggs, its feathers, etc. At any rate, the right accorded to man to exercise control over the animal kingdom was not fully implemented until after the deluge.
ובדגת הים ובעוף השמים, actually, the species mentioned here are the most elusive for man to demonstrate his control over. It requires extreme intelligence and skill for man to effectively control either the fish in the sea or the birds in the air. Both of these categories of creatures do not share the same habitat on earth with man. This is the reason why the Torah mentions these unlikely candidates for man’s control before the domesticated beasts, control over which is something we have no real problems with. The Torah, so to speak, tells us that if man can bring his authority to bear on the birds in the sky and the fish in the sea, he can obviously exert his control over those species that share the same habitat as he, i.e. the dry land.
ובבהמה, the species of animals that grow up in man’s vicinity.
ובכל הארץ, meaning the beasts on earth, anywhere, including the free-roaming beasts, חיה. Sometimes the word בהמה includes only domesticated animals, other times the expression חית הארץ includes all mammals on earth. It all depends on the context in which the Torah uses these terms.
ורמש, we explained the term previously (verse 25). It is a reference to small or tiny creatures, predominantly living in desolate areas, or even in regions that are not desolate. Our sages (Bereshit Rabbah 8,12) explain the expression וירדו as a combination of two words, the words רדיה and ירידה, “dominion” and “ decline, descent.” They see in the term a veiled warning to man. As long as man qualifies for the description בצלמנו בדמותנו, i.e. that the spiritual part of him predominates, he enjoys this control over the inferior creatures on earth. Should he forfeit the right to be described as בצלמנו בדמותנו he suffers a ירידה, a decline, not only in the spiritual sense but also in the manner in which the animals relate to him by accepting his authority. In commenting on the meaning of these expressions בצלמנו בדמותנו, the sages say that just as man’s soul is pure, so his body (man) is meant to be pure; just as his soul is holy, so his body is supposed to be holy; just as his soul is able to see without being seen, so his body is to be able to see without being seen. Just as his soul puts up with the problems of the whole word, so his body has to endure all the problems involving his physicality. Furthermore, in order to explain the dual nature of man, our sages explained that G’d had said to Himself: “if I make him out of matter found only in the “upper” regions of the universe he will live forever, if, on the other hand I make him out of materials extant only in the regions of the “lower” universe, he will never attain an enduring afterlife;” therefore G’d decided to make man out of a mixture of matter found in the heavens and of matter found on earth. Now, if man sins he will die, if he will resist sin, he will live. (Bereshit Rabbah 8,11)
AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command. The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. (Fire, wind, water, and earth.) Thus when He gave the waters the power of bringing forth a living soul, (Verse 20.) the command concerning them was Let the waters swarm. (Verse 20.) The command concerning cattle was Let the earth bring forth. (Verse 24.) But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, (Genesis 2:7.) and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, (Verse 27.) in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, (The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family.) and is the most acceptable of all interpretations that have been advanced concerning it. The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; (Daniel 3:19.) similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; (Psalms 39:7.) When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, (Ibid., 73:20.) that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, (Ibid., 8:6.) meaning that the goal before him is wisdom, knowledge, and skill of deed. (Ecclesiastes 2:21;4:4.) In real likeness his body thus compares to the earth while his soul is similar to the higher beings.
AND LET THEM HAVE DOMINION OVER THE FISH OF THE SEA. On account of his [man’s] being male and female, he said, And let ‘them’ have dominion over the fish of the sea, in the plural. In Bereshith Rabbah, the Rabbis have said: (7:7.) “Let the earth bring forth a living soul after its kind. (Verse 24.) Said Rabbi Elazar: ‘A living soul — this has reference to the spirit of the first man.’” Now it is impossible that Rabbi Elazar should say that the expression, Let the earth bring forth, be explained as having reference to the soul of the first man at all. (Since man did not at all derive his higher soul from the earth at all.) Instead, his intent is to say what I have mentioned, that the formation of man as regarding his spirit, namely, the soul which is in the blood, that was done from the earth, just as in the command of formation of the beasts and cattle. For the souls of all moving things were made at one time, and afterwards He created bodies for them. First He made the bodies of the cattle and the beasts, and then the body of man into whom He imparted this soul [which resides in the blood, and is akin to that of the cattle and beasts], and afterwards, He breathed into him a higher soul. For it is concerning this separate soul that a special command was devoted by G-d Who gave it, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) The way of truth in this verse [as to why Scripture begins with “man” in the singular — let us make ‘man’ — and then uses the plural, let ‘them’ have dominion] will be known to him who understands the following verse [27, where the same change appears. It begins by stating, in the image of G-d He created ‘him,’ and then uses the plural: male and female He created ‘them’.] It is possible that Rabbi Elazar meant to explain the expression Let the earth bring forth as meaning “the earth of eternal life,” that it bring forth a living soul after its kind that will exist forever. Similarly, [we explain that when Scripture] said, male and female He created them, (Verse 27.) it is because man’s creation at first was male and female, and His soul was included in both of them. However, in the formation, man was formed first, and then He built the woman from the rib of man, as Scripture tells later. Therefore Scripture mentioned here the term “creation,” and in the chapter below it mentioned “formation.” (Genesis 2:7.) The person learned [in the mysteries of the Torah] will understand. The meaning of let them have dominion is that they shall rule vigorously over the fish, the fowl, the cattle, and all creeping things — “the cattle” here includes the beast. And He said, And over all the earth, to indicate that they are to rule over the earth itself, to uproot and to pull down, to dig and to hew out copper and iron. The term r’diyah — [’v’yirdu’ over the fish … and over all the earth] — applies to the rule of the master over his servant.
ויאמר, G’d addressed His angels.
נעשה אדם, these words have to be understood as in Kings I 22,19-22. In these verses the prophet Jeremiah depicts a conversation in the celestial regions between G’d and His angels and they discuss how to trap Achav through a deliberately false message by the false prophet Michayu, into bringing about his own destruction as retribution for his judicial murder of Navot the Yezreelite. We find similar references to G’d “consulting” in Isaiah 6,8 as well as in Job 1,6 where G’d is described as giving Satan leeway in his treatment of Job בצלמנו, in the image of the angels. [It could not refer to G’d seeing that no one had ever seen something that could be described as an “image” of G’d, the totally spiritual Being. Ed.]
כדמותנו, similar to us (angels) in our intellectual faculties. This is borne out by the fact that when man’s spiritual decline is described in Psalms 49,3 his intelligence at that time is compared to a בהמה, a domesticated mammal.
וירדו, the root of the word is רדה to exercise authority, dominion. The construction is similar to that of ויבכו, derived from בכה, and ויעש, derived from עשה, the last root letter being dropped in all of these examples.
נעשה אדם WE WILL MAKE MAN — The meekness of the Holy One, blessed be He, they (the Rabbis) learned from here: because the man is in the likeness of the angels and they might envy him, therefore He took counsel with them (Midrash Tanchuma, Shemot 18 and see Genesis Rabbah 8). And when He judges the kings He likewise consults His heavenly council, for thus we find in the case of Ahab to whom Micha said, (1 Kings 22:19) “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left.” Has God, then, a right hand and a left hand? But it means that some stood on the right side to plead in favour of the accused and others stood on the left side to accuse; and similarly we read (Daniel 4:14), “the matter is by the decree of the watchers, and the sentence by the word of the holy ones”, — here, also, He consulted His heavenly council and asked permission of them, saying to them: “There are in the heavens beings after My likeness; if there will not be on earth also beings after My likeness, there will be envy among the beings that I have created” (Sanhedrin 38b).
נעשה אדם WE WILL MAKE MAN — Although they did not assist Him in forming him (the man) and although this use of the plural may give the heretics an occasion to rebel (i. e. to argue in favour of their own views), yet the verse does not refrain from teaching proper conduct and the virtue of humbleness, namely, that the greater should consult, and take permission from the smaller; for had it been written, “I shall make man”, we could not, then, have learned that He spoke to His judicial council but to Himself. And as a refutation of the heretics it is written immediately after this verse “And God created the man”, and it is not written “and they created” (Genesis Rabbah 8:9)
בצלמנו IN OUR IMAGE — in our type.
כדמתנו AFTER OUR LIKENESS — with the power to comprehend and to discern.
וירדו בדגת הים AND THEY SHALL HAVE DOMINION OVER THE FISH … [AND OVER THE BEASTS] — The expression וירדו may imply dominion as well as descending — if he is worthy he dominates over the beasts and cattle, if he is not worthy he will sink lower than them, and the beast will rule over him (Genesis Rabbah 8:12).
Alle übrigen Geschöpfe werden nur mit ihrer Entstehung eingeführt, bei dem Menschen hält die Schöpfung inne und kündet der bereits geschaffenen Welt zuvor die Absicht an, einen "Menschen", einen "Adam" zu schaffen. Soll dieser "Adam" doch als von Gott eingesetzter Walter und Herrscher in die geschaffene Erdwelt eintreten. Es wird diese Welt auf den Eintritt ihres Herrn vorbereitet. In diesem Sinne dürfte auch der Plural נעשה zu verstehen sein. Dem Pluralis majestatis, in welchem ein menschlicher Herrscher dem Volke seinen Willen kund tut, dürfte auch wohl ursprünglich die Anschauung zu Grunde liegen, daß der Herrscher hier nicht von dem Standpunkte seines individuellen Willens, seiner individuellen Interessen gebietet, sondern daß er sich nur im Zusammenhang mit seinem Volke begreift und nur aus dem Gesichtspunkt des Gesamtinteresses und des Gesamteils Anordnungen und Bestimmungen trifft. Nur als Repräsentant der Gesamtheit gebietet der Fürst der Gesamtheit. So kündet der Schöpfer auch der Erdwelt die Einsetzung ihres Herrn gleichsam in ihrem eigenen Interesse, aus Fürsorge für ihre eigene Bestimmung an. Ebenso die Zerstreuung der Völker, הבה נרדה נבלה שם, aus Fürsorge für die Zukunft des Menschen selbst. Es erscheint der Pluralis majestatis in der Gottesrede da, wo ein scheinbar beschränkendes, störendes Einschreiten als im tiefen Grunde heilbringendes, rettendes und notwendiges begriffen werden soll. אדם, siehe Jeschurun VIII. Seite 524 ff. Wir haben dort bereits darzutun versucht, wie die grammatische und logische Analogie gegen die gewöhnliche Annahme spricht, die אדם von אדמה ableitet und die Charakteristik des Menschen als "Erdgeborenen" begreifen lässt, während doch offenbar אדמה von אדם gebildet ist, die stoffliche Herkunft aus Erde ein Merkmal wäre, das allen Geschöpfen gemeinsam zukommt, und das spezifische Merkmal des Menschen vielmehr darin bestehe, daß er nicht ganz seiner Entstehung nach der Erde angehört, sondern der seinem von der Erde genommenen Stoffe eingehauchte Gotteshauch ihn zum Menschen macht. Schon die Ankündigung hier spricht dafür, daß in אדם das ganze höhere Wesen und die ganze höhere Bestimmung des Menschen ausgesprochen sein müsse, und auch in Stellen wie: ואתנה צאני צאן מרעיתי אדם אתם kann unmöglich der Mensch als Erdkloß begriffen sein. Wir haben dort die Etymologie des Wortes אדם aus der Bedeutung Rot, als der am wenigsten gebrochene Lichtstrahl, somit als die nächste Offenbarung des Göttlichen im Irdischen; — als lautverwandt mit הדם, Schemel, somit als: הדום רגלי שכינה auf Erden, als Vermittler und Träger der göttlichen Herrlichkeit auf Erden, (im Gegensatz zu במה ,במה ist die Vermittlung der Erhöhung eines Anderen, הדום erspart einem Hohen, die Füße auf die Erde zu setzen. Ohne die Einsetzung des Menschen zum הדום — אדם müßte Gott alle die Wahrheit, die Barmherzigkeit, das Recht und die Liebe, die er auf Erden gefördert wissen will, selbst auf Erden vollbringen. Das reine, Gottes Willen vollbringende Wirken des Menschen enthebt die Gottheit des Niedersteigens zur Erde, enthebt sie des unmittelbaren Vollbringens ihres Willens im irdischen Kreise, במת האדם - בהמה ,הדום שכינה - אדם); — mit חתם, Siegel, (welche Verwandtschaft schon durch die Wurzel אטם, schließen, vermittelt wird), somit als das Siegel Gottes an seiner Schöpfung, als die Signatur, die der Welt ihren unsichtbaren Herrn und Meister vergegenwärtigt; — endlich als (דמ(ה mit vorgesetztem individualisi- renden א, als ein Wesen, dessen ganze Bestimmung in seine Gottähnlichkeit aufgeht, das aber diese Gottähnlichkeit in freier selbsttätiger Energie verwirklichen soll, somit Repräsentant, Stellvertreter, das Alterego der Gottheit; — alle diese Begriffe sind im tieferen Grunde eins, sowie auch alle die Ableitungen א־דם ,חתם ,הדום ,אדום :אדם wesentlich zusammenfallen; wir dürfen sie alle in den Begriff der Stellvertretung zusammen fassen und אדם als Stellvertreter bezeichnen. — בצלמנו. Wir haben ebenso bereits dort (S.526) nachgewiesen, daß צלם, verwandt mit (סמל, (שלמה) שלם (שמלה, nur die äußere Hülle, die leibliche Gestalt bedeutet. Also: in unserer Hülle, d. h. wenn alle die Barmherzigkeit und Milde, die Wahrheit und das Recht und die Heiligkeit der göttlichen Waltung in einer äußeren, sichtbaren Hülle auftreten wollte, so würde sie in der Gestalt erscheinen, die der Schöpfer dem Menschen erteilte. Schon die leibliche Gestalt des Menschen verkündet ihn als den Stellvertreter Gottes, als die Gottheit auf Erden, sie ist כדמותנו sie ist eine solche, wie sie einem zur Gottähnlichkeit bestimmten Wesen entspricht. — דמה ähnlich sein. Indem דמה zugleich schweigen bedeutet, und der Begriff der Ähnlichkeit sich hier also konstruiert, daß der ähnliche Gegenstand dem andern gegenüber schweigt, d. h. ihm nichts entgegensetzt, buchstäblich: ihm nicht widerspricht, nichts ihm Widersprechendes enthält — (auch unser deutscher Sprachgedanke kennt den Ausdruck: schreiende Gegensätze) — stellt sich die von dem Menschen zu erwartende Gottähnlichkeit zunächst negativ dar, daß er in seinem ganzen Wesen nichts hege und pflege, was der göttlichen Wahrheit, Liebe, Gerechtigkeit und Heiligkeit widerspricht. Gott gleich kann der Mensch nicht werden, aber ähnlich soll er ihm sein, soll nichts Gott Widersprechendes in sich und bei sich dulden. התקדש, das Hinanstreben zur Gottesheiligkeit ist seine Bestimmung. Also: Wir wollen einen Stellvertreter bilden in einer unser würdigen Hülle, wie es unserem Ebenbilde entspricht. — וירדו, es ist hier sofort אדם als der Kollektivbegriff der Menschheit gefasst, darum Pluralis. רדה, Grundbedeutung: etwas aus dessen freier Höhe in die Hand, d. i. in seine Macht herabbringen, וירדהו אל כפיו, מגוית האריה רדה הדבש bei Simson, und רודה פת bei den Weisen das Herabbringen der an den Ofenwänden festsitzenden Brode. Davon: etwas aus dessen freier Selbständigkeit in seine Macht bringen, sich untertänig machen. Mit dem Akkusativ heißt es: den ganzen Gegenstand sich untertänig machen, so nur zweimal: רודה באף גוים 4ח!1 לא ירדנו בפרך לעיניך (Jesaias 14. 6), wo es beidemal ein Überschreiten der dem Herrn oder dem Könige zustehenden Gewalt bedeutet. Sonst immer רדה ב־: gewisse Teile, Beziehungen eines Objekts sich untertänig machen, beherrschen. Diese Stellung hat der Mensch zu allen lebendigen Wesen auf der Erde. Er hat nicht die Bestimmung, sie alle und zwar ganz sich untertänig zu machen. Die Erde und ihre Geschöpfe mögen noch Beziehungen haben, die uns entzogen sind, in welchen sie Selbstzweck sind. Allein er hat die Bestimmung: לרדות בם nicht א1תם, seine Herrschaft unter allen lebenden Wesen, an ihnen und an der Erde selbst zu üben, sie für die Erfüllung seiner Menschenaufgabe aus ihrer freien Selbständigkeit teilweise in seine Hand zu bringen. Tritt der Mensch als בצלם ובדמות א׳ ,אדם an die Erdwelt hinan und fordert ihre Dienste nur im Dienste Gottes: so erkennt ihn die Erdwelt gern als ihren Herrscher an, seine Herrschaft selbst ist keine Knechtung und Erniedrigung, vielmehr eine Erhöhung und Erhebung aller irdischen Wesen in den Kreis freisittlicher, göttlicher Zwecke. Dem reinen, gottdienenden Menschen beugt sich willig die ganze Welt. Mißbraucht aber der Mensch seine Stellung, tritt er nicht als אדם, als Statthalter Gottes, sondern in eigener Machtherrlichkeit der Welt gegenüber, so beugt ihm auch nicht willig das Tier seinen Nacken. את שהוא בצלמנו כדמותנו ויִרדו את שאינו ב'כ' וִיִרדו, זכו ויִנרדו לא זכו ויִרִדו lehren die Weisen zur Stelle. רדה ist nämlich nicht רדה ,כבש ist nur das Verhältnis des Herrschers zum Volke, das ja auch nur ein bedingtes ist. Ein anderes ist כבש, welches in dem V. 28 das Verhältnis des Menschen zu der leblosen Erdwelt spezialisiert. כבש begegnen wir in כֶבֶש, der Aufgang, die Treppe, im Munde der Weisen: דרך כבושה, ein breitgetretener Weg, also: niedertreten, (amit auch כבס verwandt, walken, Treten der Wäsche) und in כבשן, der Ofen, in welchem die Dinge, die hineingeworfen werden, vollständig aufgelöst und umgewandelt werden. כבש also: gewalttätig niedertreten, daß es nicht aufkommen könne, völlig bezwingen, oder etwas in seiner innersten Natur umwandeln und umgestalten. Diese Aufgabe, einer Sache seinen Stempel aufzudrücken, sie völlig in sein Geschöpf umzuwandeln, hat der Mensch nur der leblosen Natur gegenüber, die derselben angehörigen Wesen sollen ihm Stoff und Werkzeug und Mittel zur Ausführung seiner Gedanken werden. Die menschliche Kunst ist der כבשן, der große Kalzinierofen, aus welchem die Erddinge in ganz umwandelter Gestalt hervorgehen. Darum heißt es V. 28: מלאו את הארץ וכבשוה ורדו בדגת הים ובעוף השמים וגוי. War doch hinsichtlich der lebendigen Welt ursprünglich auch nicht das Töten erlaubt! — Also: Gott sprach: Wir wollen einen Adam machen in einer unser würdigen Hülle, wie es unserm Ebenbilde entspricht, und sie sollen ihre Herrschaft üben an den Fischen des Meeres und an dem Geflügel des Himmels und an dem Viehe und an der ganzen Erde und allem Gewürme, das dahinschreitet auf der Erde. Indem hier ובכל הארץ die Aufzählung der lebendigen Welt unterbricht und ihm erst ובכל הרמש folgt, scheint die Herrschaft über das Gewürm nur als Folge der Herrschaft über die ganze Erde begriffen zu sein. In der Tat übt auch der Mensch eine Herrschaft über die niedern Tiere nur insofern, als er sie durch Vertilgung oder Verscheuchung von jedem Stückchen Erdboden entfernt, den er für seine Herrschaft in Anspruch nimmt.
ויאמר אלוקים נעשה, at this point G’d endowed His entourage to carry out the task assigned to it.
אדם, another one of the species referred to as נפש חיה, one known as אדם. This is why we read in Genesis 2,7 ויהי האדם לנפש חיה, “Adam became one of the species known as נפש חיה.”
בצלמנו, a species designed to live forever seeing that it is predominantly intellectual. By doing this, G’d provided an opening by means of His Torah to acquire an understanding of the nature of purely spiritual, disembodied beings such as angels. Our soul has been given the key to understand something about the nature of such beings.
כדמותנו, acting intelligently like the angels, though from free choice, not like the angels who act under Divine compulsion. In this respect, though the angels are celestial beings, they do not resemble man. In this respect man is a little more like G’d Himself than are the angels, though our habitat is in the “lower” regions of the universe. The principal difference between G’d’s total freedom of action and that of man’s is that G’d’s freedom of action is always put to a constructive use, whereas man frequently abuses his G’d given freedom to oppose the expressed will of His Creator. At any rate, not being hampered by the limitations imposed by having a body, the qualitative freedom of G’d is far superior to that of man, and this is why the Torah uses the comparative כדמותנו, to show that the comparison is limited.
"Let us make:" It appears to me that this is also an ancient mode of expression, in the way of Aramaic. And the intention is not that He should consult with others, like angels; since it states "in Our image," and man is not in the image of the angels. It is also not an expression of honor, like the speech of kings [who refers to themselves as 'we']. Rather, this is the way of Aramaic, as in (Daniel 2:36) "and its interpretation will we say in front of the king;" and Daniel would not have used an expression of honor for himself when he was speaking with the big king (as is attested by Rabbi Avraham Ibn Ezra). And this manner [of speaking] is used frequently by the Talmud Yerushalmi and the midrashim: for example, "[Shimon ben Shetach] said to [Yannai], 'And what should we say [to introduce the Grace over the Meal], "for the food which we have not eaten?"'" (Yerushalmi Berakhot 7:2); "I too, we will solve it according to the opinion of the rabbis in the graveyard" (Shir HaShirim Rabbah on the verse "O, my dove, in the clefts of the rock" [2:14]); and also, "Were it only that I had a mother and father that I could honor, so that we would inherit the Garden of Eden" (Yerushalmi Peah 1:1). And Ros. wrote that this is the way of the Holy Language (Biblical Hebrew), to [use] plural when [speaking] about [one]self, as in (II Samuel 24:14) "Let us please fall in the hand of the Lord." And that is not a proof, since David was not speaking only about himself [in that verse], but [rather] about himself and about his people. And so [too] with Rechavam when he said (I Kings 12:9), "What do you advise and we will [respond] to the people", since he combined himself with his advisers; and so [too] Avshalom when he said (I Samuel 16:20), "give your advice, [about] what we shall do."
"Man:" [This is] the name of the species, as in sheep or cattle, and therefore, He said, "and let them have dominion," in the plural. It appears that the name adam (man) is derived from adom (red), not from adama (ground), since the animals were also formed from the ground. But man is differentiated in his body from animals in that his body is not full of hair and his skin (in moderate climates) is reddish.
"In our image" (tsalmeinu): The form of the body and its build is not called tselem but rather toar or tavnit (as Rambam said in the Guide for the Perplexed 1:1). Since they would say yafat toar (nice appearance), not yafat tselem. And to indicate the construction of the parts of a body, they would say, "the tavnit of the tabernacle and the tavnit of all its vessels" (Exodus 28:9). Rather, they would call tselem anything that is made to resemble something else, like a drawing on paper made to resemble a specific person; and so [too] any statue or mask made to resemble a certain body. As it is written (I Samuel 6:5), "the resemblances of (tsalmei) your hemorrhoids and the resemblances of (tsalmei) your mice;" and (Ezekiel 16:17) "and you made resemblances of (tsalmei) males;" and (Ezekiel 23:14) "resemblances of (tsalmei) Chaldeans, inscribed with vermilion." And the word, tselem is derived from tsel (shadow) (and like Bochart also wrote), since a shadow depicts a form which resembles a body. And from it did men learn to begin the art of drawing. And also in Aramaic, they say a 'golden tslam' [to mean a golden statue] and the like; and the intention is always about something that is made to resemble something else. Only once do we find - in Daniel 3:19, "and the appearance (tselem) of his face changed" - [that it refers] to the appearance of a living person, and it is a borrowed expression [there] and not precise. And behold, man is a resemblance of God; meaning that from a certain angle, he resembles the Power that is Master of all the powers. And ostensibly, the letter bet (designating in or according to) in the word betsalmeinu is difficult according to my explanation - and so [too] (Genesis 9:6), "since betselem (in the image/resemblance) of God did He make man." Since according to my explanation, man himself is the resemblance of God, and not [just created to be] in the image of God. However, it is fitting to know that we have found this in a few places - an additional bet in a word that [simply] indicates that it is the predicate of a statement (praedicatum). For example, "since it is be evil" (Exodus 32:22); "Behold, the Lord will come be strength" (Isaiah 40:10); "He is be one" (Job 23:13); "be the Lord is His name" (Pslams 68:5). And this [type of] bet is frequently used in Arabic. And it appears that the expression, be evil, be strength, be one [all] mainly indicates [that it is] as if you would say a certain person has the characteristic that is called evil, strength or [oneness]. Here too, [it is understood as] "let Us make man [to have] the quality which would justify it being called, resemblance of God." And behold, the word, betsalmeinu, and the expression, tselem Elohim (image of God), are not a proof that the Torah teaches that God has a human form (Antropomorphismus). And we cannot deny that some of our forbears attributed a build like the build of a man to God, and so did they say in the blessing for grooms (Ketuvot 8a), "Who formed man in His resemblance, in the resemblance of the image of tavnito (His build)." And tavnit is certainly a name that refers to the structure of the parts of a body. And nonetheless, our forbears did not believe that God and the angels had a body and a hull like us. And Rashi explicitly wrote (Makkot 12a, s.v. chamuts begadim) that angels are not flesh and blood. But the truth of the matter is that a completely incorporeal simple intellect that has no form - no breadth and width and height whatsoever - is something that is impossible for a person to imagine and [hence] it will not be [internalized by him.] And if the philosophers speak about Him, at the end of the day, they can only describe Him negatively (what He is not), not positively (what He is). And the Torah was given to the whole people, and the people need to be able to imagine their God with a positive description, not just a negative description. And behold, [therefore] our forbears would attribute to God and to the angels and to souls, a finer spiritual substance than any body known to us, and nonetheless, [that substance] has a form and a build. And see the book Malakhet Machshevet, Parshat Shelach Lecha.
"Ke'demuteinu:" In similarity to Us - that He be similar to Us. However, in what way is man similar to God? It appears to me (like I wrote in Bikkurei HaItim 5588, page 165) that [just] like God is the Master of all powers - and that is the connotation of the word Elohim - so too is man distinguished from all the other animals; in that all of them have an ability and makeup for a specific trait and activity, and only man has the makeup and ability for all of the traits and activities in the world. (See Rabbi N. H. Wessely's Sefer HaMiddot, Section I, Chapters 1 and 2). And from this it comes out that he has dominion over all the animals; and for this reason, He immediately said, "let them have dominion over the fish of the seas, etc." And so [too] did David state (Psalms 8:6-7), "And You have made him little less than angels, etc. You have made him govern over the works of your hands." And behold, with man, it does not state, "and it was so," since it does not state, "let there be man," but [rather], let Us make man. Due to the stature of man, He fashioned him as if it were 'a thought-out work,' and as if he was made with more special supervision and attention than all the other animals.
And Seneca wrote similarly to this (L VIII. c. 23), Cogitavit de beneficiis. nos ante natura quam fecit, nec tam leve opus sumus, ut illi potuerimus excidere - Scias non esse hominem tumultuarium et incogitatum opusm. And all of this, however, is so that we recognize how great were his kindnesses upon us.
"And let them have dominion over the fish of the sea and over the fowl of the heavens and over the beast and over all of the earth and over all of the crawling animals that crawl upon the earth:" Nachmanides (Ramban) explained, "'and over all the earth,' [to mean] that they should rule over the earth itself: to uproot and to smash and to dig copper and iron." And ostensibly, this is difficult: how can it speak about the earth itself and then afterwards, go back and speak about the crawling animals that crawl upon it? And one of my students answered, that [the crawling animals] are a general category [that can come] after the [listing of] individual parts; as if it said, "And let them have dominion over the fish of the sea and over the fowl of the heavens and over the beast and more generally, have dominion over all of the earth and over all that crawls upon it." And "the crawling animals that crawl upon the earth" will include all of the animals, and [it is] like it says in the verse that is after this, "and have dominion over the fish of the sea and over the fowl of the heavens and over all of the animals that crawl over the earth." And I say that other animals are called "flesh that crawls on the earth," [and] "animals that crawl upon the earth; but the phrase, "the crawling animals that crawl upon the earth" is never found in any place to refer to all animals, but rather only to the crawling animals. And behold, in the verse after this, it is written "and subdue it" about the earth itself - therefore, the words of Ramban are plausible, that here also, when it states, "and over all the earth," the intention was about the subduing of the earth itself: to dig, to plant and to build homes and to to do with it according to our will. And afterwards it mentions the crawling animals, because of their being (as per the words of my student, Yosef Yira) close to the ground. Hence, after He said that they should have dominion over the whole earth, He added that they should have dominion also over the crawling animals, which appear as if they are clinging to it and a part of it. And the intention is that in man's working of the earth, he expels and destroys the crawling animals that are in it.
They were jealous of him. This raises a question: Are angels indeed jealous? [Apparently not] for at the Giving of the Torah, Chazal say [that Moshe answered the angels rhetorical-ly]: “Is there jealousy among you?” (Shabbos 89a). The answer seems to be: Angels surely are not jealous of each other. But they are jealous of man, who was granted loftiness similar to theirs, although he is formed from clay.
By the decree. I.e., as the angels decree and speak before Hashem, so the matter stands. Thus we see that Hashem consults the angels.
The attribute of humility, that... But before, Rashi explained that [Hashem consulted the angels] so they would not be jealous. [Why does Rashi explain here that it was to teach humility?] The answer is: Hashem could have ignored the angels’ jealousy. Nonetheless, He showed humility and consulted them, to remove grounds for jealousy. (Nachalas Yaakov)
Had it been written... And then, the heretics would not err.
In our form. This means: the form we prepared for man. It cannot mean the form of Hashem, for He has no form or image, as written in Parshas Va’es’chanan (Devarim 4:12): “But you saw no image.” Thus, בצלמנו means: in the form we made for him, just as בצלמו (v. 27) means “in the form that was made for him,” as Rashi says there. And when Rashi says later (v. 27, ד"ה בצלם), “The form that was made for man is the form of the image of his Creator,” it means the image that Hashem used when revealing Himself to the prophets. Furthermore, Rashi there says, “The form of the image of his Creator” only because he is explaining the double expression of בצלמו בצלם אלהים. Thus, בצלמו means the form that was made for man, while בצלם אלהים means the image of his Creator. See Re’m.
To understand and to be intellectually creative. Rashi is answering the question: [How is man in the likeness of angels, when] man has a body and the angels do not?
This expression וְיִרְדוּ has [the meaning of] ruling... Meaning, if we read וְיִרְדוּ it means ruling, and if we read it וְיֵרְדוּ it means descending. [Alternatively,] here it is written וירדו [with a yud], meaning descending, but later (v. 28) it is written ורְדו [without a yud], meaning domination. Here, where Hashem spoke to the angels, He minimized man, saying he is lower even than the fish, not to mention the beasts of the earth. But when Hashem spoke to man (v. 28), He boosted his pride, saying that if he will be righteous he will dominate the beasts and cattle. (Nachalas Yaakov)
This verse is the climax of the entire account of Creation: God said: Let Us make Man in Our image, in Our likeness. Although in a physiological sense man is very similar to other living creatures, he is nevertheless a category of being to himself. Unlike other creations, man was fashioned in the image of God, not in terms of his appearance, but in terms of his essence. Aside from man’s superior intelligence, this likeness is expressed principally in man’s freedom to choose. This quality is unique to man and God. The rest of creation moves within its respective circles, always subject to a long chain of cause and effect. Humans are not bound by these chains. And let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, meaning over the inanimate substances, and over every crawling creature that crawls upon the earth.
ויאמר אלוקים נעשה אדם בצלמנו, “G’d said: ‘let us make man in our image.’” The Torah assigned a special paragraph to the creation of man as he is such a superior creature, totally different in nature from all other living creatures. The word נעשה, in the plural, is used because seeing that on the first day of creation G’d was completely alone in the universe when He created something out of nothing, in the meantime all the phenomena which had come into existence since that day would contribute some of their own essence to the body of man. In other words, earth itself had become a partner in G’d’s creative activities and was invited to contribute to the making of the first human being. There is nothing surprising about this, as G’d had already empowered both water and earth on the fifth day and the early part of the sixth day respectively, to generate living creatures of differing capacities. G’d contributed the living soul which did not originate in either the domain of water or earth but in the celestial regions. (Genesis 2,7) Our sages explained the expression נעשה as G’d having consulted with other celestial beings before creating man. The reason for this “consultation” was that the angel in charge of running the physical universe on behalf of G’d had now to be consulted or instructed when a human being would emerge from earth, a domain which this angel was entitled to consider as his “backyard.” Rabbi Saadyah gaon understands the plural נעשה as basically a variation of the singular, similar to Balak when he invited Bileam to curse the Jewish people, saying to him אולי אוכל נכה בו, “perhaps I may be able to defeat it.” (the people). (Numbers 22,6) Rabbi Saadyah quotes more examples of plural formulations in reality being singulars dressed up as plurals in order to make them sound more impressive
בצלמנו, “ín our image.” A reference to the facial features of man. The word צלם appears in such a context in Daniel 3,19, “וצלם אנפהי אשתנו, and the features of his face were contorted.” The Torah added the word בדמותינו, “in our form,” as the word is related to דומא, the physical contours of creatures or objects, as this word is used to describe phenomena whose external appearances and shapes are similar to one another. The Torah, in this case, draws attention to man and other mammals produced by the earth on the sixth day having much in common in terms of external appearance and raw materials used to produce them. The plural refers to the spiritual similarity of man to disembodied celestial beings on the one hand, and his physical resemblance to purely terrestrial beings on the other. The reason why the Torah added the words בצלם אלוקים ברא אותו, is to emphasise the miraculous properties possessed by a creature such as man.
וירדו בדגת הים ובעוף השמים ובבהמה, “and to exercise dominion over the fish in the sea, the fowl in the heavens, and the domestic beasts.” Although at first glance, the free-roaming beasts do not seem to be included, this is not so; the term בהמה here includes all the beasts on earth.
“Let us make man” [1:26]. On the sixth day, the Holy One said, we will create a person. The Holy One teaches us that that a person should not be arrogant and should consult with and seek advice from other people when he wants to do something. Even if the other people are of lower status, he should ask them. Therefore, the Holy One also asked the angels, because the person’s face looks like that of an angel and the angels would be jealous of the person. That is also why the Holy One said to the angels, we will create a person. However, in no way did anyone assist Him in the creation, but the Holy One himself created him, as the verse says, “And God created man” [1:27]. This means, that God alone created the person. The Holy One said that if there would not be a figure on the earth similar to the angels in heaven, there would be envy among the creatures. Therefore, the Holy One created the equivalent of the angels, a person, with their understanding and form. The Holy One then said that the person should “rule over the fish in the sea, the birds in the air and the animals on the earth” [1: 26]. (Rashi, Genesis, 1:26–27. The verse at the end of the comment is in Yiddish.) Sefer Bahya writes: since the verse says, “God blessed them and God said to them, be fertile and increase” [1:28], there were two blessings for the person. The first blessing was that his food and drink should be blessed in his body because the body is damaged every day and with the food it becomes whole. The person’s humors are dried out in two ways. The first is because the person has internal heat that dries out his humors and dampness. The second is the wind that blows on the person and dries his humors. Therefore, he makes his humors damp with the food and drink. The Holy One gave him blessings that the food should be disseminated through all of his organs and it should only replenish that which is expended every day by his humors, not more not less, in order that he should remain healthy. (The theory of the four “humors” and their relation to health is a standard aspect of medieval science.) The second blessing was “be fruitful and multiply” [1:28], that the person should have sexual relations with his wife and should have many children to worship the Holy One and recognize their Creator. (Bahya, Genesis, 1:28.) The Holy One said that the person should eat fruits and everything that is planted in the earth. However, the domestic and wild animals and birds should not eat the fruit, but what was planted, but [should eat] the grass. However, in no way should the person eat the meat of any creature, because they have a soul just like the person. Though they are not equal in many respects, there is a certain value in their souls. However, after the Flood, when domestic and wild animals and the birds became corrupted, the Holy One said that man was allowed to eat meat. (Ramban, Genesis, 1:29.) Noah was righteous in the generation of the Flood, and through his merit the creatures survived. Therefore, God gave Noah permission to eat meat. That is why our Sages said that, “an ignoramus is not allowed to eat meat.” (B. Pesahim, 49b.) That is to say, because he is an ignoramus. Why should he be better than an animal? When a person does not study Torah, he is the same as the animal, since the soul of man was created for nothing other than to study Torah, to understand the greatness of the Holy One and to perform commandments. The Rabbati writes in this portion. (The author uses the term “Rabbati” as a generic term for Midrash Rabbah. This is not a reference to a later Midrash known as Genesis Rabbati.) Rabbi Simon says that when the Holy One wanted to create man, the angels separated into two groups. One group said that he should not be created because he is nothing but falsehoods. The other group said that he should be created because he does charitable deeds and acts of loving-kindness. Some said that he should not be created because he is not peaceful and he readily engages on quarrels. What did the Holy One do? He took truth and threw it down from Heaven to the earth. (Daniel, 8:12.) That is to say, the Holy One said [to the angels] that the person is better than you are. You are nothing but reason and good inclination and have no evil inclination, so you must always be pious. However, the human on the earth has an evil inclination which incites him to evil and when he becomes pious, it is a greater novelty than you angels. Regarding what you say that he is full of falsehoods and will quarrel and sin, I will let him die so that he will fear death and will be pious. I will take back the holy soul and will purify it in Gehenna, and then it will again come to its place, to the Throne of Glory. Thus, I will not lose it. (Genesis Rabbah, 8.5.) Therefore Rabbi Simon said: the Holy One threw Truth down from the heavens. This means that Emet (In Hebrew the word “emet” is spelled Aleph, Mem, Tav.) [truth] is [an acronym for] Aron [coffin], Mitah [bier], Takhrikhim [shrouds]. That is to say that the person must die and one lies in the coffin dressed in shrouds and he is carried on a bier to the grave. Therefore, the Holy One said that the person would be pious because he must die. Thus, he will not be arrogant. Concerning this, our sages said about this, “and it was very good” [1:31], meaning that death is very good for the person. (Genesis Rabbah, 9.5.) The righteous person has his true life after his death, when he comes under the Throne of Glory. Concerning this, the verse says, “the death of His faithful is precious in the Lord’s sight” [Psalms, 116:15]. This means, what He does to the pious is good in His sight. That is to say, the Holy One would not even have created the pious if there were no death. Even the pious have to sin, but death is good, for through it the righteous person will come to his rest. Afterwards, the angels said to the Holy One, Lord of the Universe, why do you shame your treasure and seal and throw it to the earth where it will be lost? That is to say, the person is created in the form and seal of the Holy One, and now you want to destroy the same form. You want to kill him. It would be better if you hid your seal in the holy heavens. The Holy One responded: raise up the truth from the earth. (Genesis Rabbah, 8.5.) That is, through emet, coffin, bier, shrouds, through the person’s death he returns from the earth to Heaven. As the Gemara explains, “three have a share in a person, father, mother, and the Holy One.” (B. Nidah, 31a.) When the person dies, the Holy One says: Father and mother, take your share and I will take my share, the soul, so that my seal will return to me. Rabbi Huna said: When the angels were quarreling with each other, some said that man should be created and some were opposed. The Holy One went and created man and said to the angels: Why are you quarreling? I have already reached a compromise. Rabbi Huna also said in the name of Rabbi: The Holy One created man with wisdom so that the angels should not be able to complain to God. He first created the domestic and wild animals and the birds and the sun and moon and everything on the earth. The angels said to God: for what reason do you wish to create this sinful person. The Holy One responded: what purpose will the domestic and wild animals and birds and all the rest of creation serve, without man? The angels could not respond. Therefore, the Holy One created everything before the person, so that the angels should not be able to respond to God against the creation of man. Concerning this, the verse says, “Your justice like the great deep; man and beast You deliver, O Lord” [Psalms, 36:7]. This means, because You know well that justice is on the side of the angels who are opposed to the creation of man. Therefore, You first created the world of domestic and other beasts that are in the category of animals, to await the creation of man, expecting that the person should not become evil. This means, “man and beast You deliver, O Lord” [Psalms, 36:7]. That is to say, you helped man with the animals since if you had not first created the animals, the angels would not have agreed to the creation of man. A parable. A king has many goods and wealth and much good wine and meat, but has no guests to honor. What does this help him, if he cannot show his glory and his wealth? It is the same if there had been many creatures in the world and the person would not be there. Who could recognize the glory and might of the Holy One? (Genesis Rabbah, 8.5–6.)
The soul of all flesh is the form which it was given by God. The extra dimension which is found in the soul of man is the form of man who is perfect in his knowledge. Concerning this form, the Torah states [Genesis 1:26]: "Let us make man in our image and in our likeness" - i.e., granting man a form which knows and comprehends ideas that are not material, like the angels, who are form without body, until he can resemble them.[This statement] does not refer to the form of the body perceived by the eye - i.e., the mouth, the nose, the cheeks, and the remainder of the structure of the body. This is referred to as to'ar (appearance). It is not the soul found in all living flesh which allows it to eat, drink, reproduce, feel, and think. Rather, knowledge is the form of this [dimension of] soul and it is concerning this form of the soul, that the verse states: "in our image and in our likeness." Frequently, this form is referred to as nefesh or ruach. Therefore, one must be careful regarding these names, lest another person err regarding them. Each name reveals its characteristics.
Not to make the form of a man, even for decoration: Not to make the form of a man from any object — whether from metals, whether from wood, or stone, or anything else — and even for decoration, as it is stated (Exodus 20:20), “Do not make with Me (Iti).” And they, may their memory be blessed, expounded (Rosh Hashanah 24b), “Do not make Me (Oti,” which can be spelled with the same letters as Iti), meaning to say, do not make a replica of that form — being the body of man — about which I wrote in My Torah (Genesis 1:26), “Let us make man in Our image.” And the intention of the verse is from the angle of the intellect that He gave in him. And that which it stated, “in Our image,” about the intellectual side of man is because all intellect is in Him, blessed be He. But there is no other comparison between Him, Blessed be he, and any creature (that preceded its matter) of His creatures, God forbid. And the negative commandment of “You shall not make a statue” is that we not make any form that will be worshiped, [whereas] this prohibition is specifically about the form of a man — that we should not make it at all, even for decoration. And this is to distance idolatry.
(Nun) “We hold that a lion does not pounce upon two people. But [how is it that] we see that it [actually] pounces? [That only happens when they appear to the lion to be like beasts], as it is stated, ‘[But man does not abide in honor], he is like the beasts that perish’ (Ps. 49:13).” (Shabbat 151b.) And it appears to me that this is according to that which is written in the Zohar, Parashat: (Zohar 1:13b.) The ninth commandment is to give to the poor, etc., as it is written (Gen 1:26), “Let Us make man in Our image, in Our likeness” – “Let Us make man,” a partnership that includes male and female (attributes); “in Our image,” wealthy, and from the side of the female, poor, etc. So must man below be rich and poor in one association, etc. It is a secret. As so do we see in the book of King Shlomo, that anyone who has pity on the poor with his heart’s desire never has his image transformed from being the image of man. And since the image of man is imprinted upon [such a man], he rules over every creature. This is what is written (Gen. 9:2), “The fear of you and the dread of you shall be upon all the beasts of the earth, etc.” From where do we [know this]? From Nevukhadnetsar – the whole time that he fed the poor, he was not punished, even though he dreamt that dream. (See Dan. 2.) And when he became liable [for punishment], what is written? “The word was still in the mouth of the king, etc.” (Dan. 4:28). Immediately, his image changed, etc. [See there]. And this is [the understanding of] “a lion does not pounce upon two people” – its explanation is that if a man includes (Kallul. Some editions have ballul (mixed) instead, but the two parallel passages in this paragraph read kallul in all editions, indicating that it should be so here as well.) both male and female – poor and rich – together, [then] the face of man is in front of him and he will rule over every creature. But the questioner [in the Talmud] did not understand [this]. And for this reason, he asked, “But [how is it that] we see that it does pounce?” And it answers, “That is when he appears to it as a beast,” meaning that male and female are not included in him. [In that case], even a hundred of them are like a beast to them. But “two people” in one association (within one man) – in image and likeness – fulfills [the requirement for] “The fear of you, etc.” And this is the intention of the singer of the Psalms: “Man walks about only as an image; mere futility is his hustle and bustle, amassing and not knowing who will gather in” (Ps. 39:7). Its explanation is that if a man only walks about with the image; but the likeness – which is the side of the female, the destitute – is not included; then “mere futility is his hustle and bustle, amassing and not knowing who will gather in.” And [so] he has no permanence in him.
And when I explained to you the requirement for three meals on Shabbat and informed you of its reward, I revealed it to you only partially, leaving some of it secret. Now I shall explain to you further the topic of panim hadashot –“a new face.” (Hadashot panim – a “new face,” a term taken from the marriage custom of the Sheva’ Berakhot, when friends of the bride and groom host them for seven meals on the seven days following their wedding. At these meals they recite a special birkat ha-mazoncontaining the traditional Seven Wedding Blessings – the Sheva Berakhot. But they only recite this special birkat ha-mazon with the seven blessings on the second through seventh days following the wedding if there are at least 10 adults, and at least one “new face” – panim hadashot – a person who wasn’t there on the previous day. This custom and the words for the sheva Berakhot are introduced in b. Ketubah 7b-8a.) This refers to the virtue particularly associated with Malkhut, about which Scripture remarked when it said, “Let us make human being in Our image and according to Our likeness,” (Gen 1:26.) and when it is the great Shabbat, for indeed when Shabbat comes, a “new face” comes. And for this reason you will find in the discussion of the Sheva Berakhot, which is connected to a “new face,” as we maintain in the Gemara, “On the first day [after the wedding] one says all seven blessings. From then on, if there is a new face (panim hadashot), one recites them, but if not one doesn’t.” (B. Ketubot 8a.) And Shabbat itself is like a new face. (In other words, even if there is not a new guest, if it is Shabbat, one can still recite the Sheva Berakhot in birkat ha-mazon. So Tosafot to b. Ketubot 7b. By analogy, this principle was also applied to other holidays which occur uring the week of Sheva Berakhot.) But all the words of our rabbis z”l are built upon the wisdom of kabbalah, and it is the great foundation upon which all of their words depend. Happy is the one who meditates upon them and looks at their shining mirror. And at this point I do not need to expand upon the explanation of the topic of marriage in the lower formation of the world involving male and female, because of what I hinted at in my discussion of zakhor ve-shamor “remember and observe.” From this little hint you should be able to understand much more.
One of the wonders and axioms of nature is the fact that all things created earlier are inferior to those created later. Nature proceeds from the primitive towards the sophisticated. Man being the last in a string of creations is therefore the most perfect and the most sophisticated (Bereshit Rabbah 19). Rabbi Yehudah son of Rabbi Simon states that all things created subsequent to something else enjoy dominion over those things created prior to them. Man is therefore the most dominant creature, none daring to raise their heads against him. We do not observe fully-grown camels attack lion cubs or baby tigers, since in the order of things the species created earlier is instinctively aware of its inferior status vis a vis the products of a later stage of creation (Psalms 104,2). "How great are Your works, O Lord." The Talmud Shabbat 121 asks, "Why is it that a live baby does not need to be guarded against mice? The answer is that nature operates in such a way that even helpless, unarmed man is superior to the animals.” "The fear and dread of you will be on all living creatures of the earth." (Genesis 9,2). Natural laws apply on the assumption and with the proviso that man-- supreme creature that he is-- lives up to his purpose and abilities. Natural laws are suspended on the occasion when a miracle is performed. This can be due to part of mankind having lost "the image of G-d in which he was created," or to all of mankind having forfeited this image due to their collective sinful conduct. The miracle is in fact based on the covenant made by G-d with His entire creation that when the occasion arises, its subservience to the will of the Creator will be demonstrated by its deviating from its normal behavior. Generally, the "normal" behavior is proof that nature is not a deity, but that its conduct is controlled, not free. This "normality" is reversed on occasion in order to demonstrate the same point by nature's inverted behavior. The fact that nature, after having once "run wild," returns to its usual pattern is proof that the very deviation was due to the will of G-d. Example is Exodus 14,27, "The sea returned to its normal state at the turn of morning." There are numerous other examples of this. When nature acts totally out of character on a prolonged regular basis, that fact reflects on the state of man. When the animal kingdom has observed man acting animalistically, it ceases to show obeisance to man, and the rules we read in this Parshah concerning the natural awe that animals display for humans no longer apply. The same is true of such phenomena as wind, fire, and water, all of which demonstrate their destructive potential against man under such circumstances. Had man lived up to his destiny, those elements would not represent any danger to us, and harnessing their useful potential would not be a struggle, but they would willingly put all their power at our disposal. A king whose closest advisors act rebelliously cannot expect loyalty and obedience from the populace at large. Similarly, disobedience by man against G-d leads to corruption in other sections of the universe, right down to the basic elements. When Hillel said, "When I am present, everyone is present" (Sukkah 53), what he meant was, "When man is O.K.,every thing is O.K.," i.e. all other creatures and parts of the universe behave predictably and beneficially. When the leaders of the people behave in exemplary fashion, the population at large is apt to emulate such behavior. The reverse is true also. This is why the Talmud in Shabbat 151 interprets Psalms 49,13, "But man with all his honor will not outlast the night," to mean that under the adverse conditions man has created himself, he will not be better off than the beasts. When stating that lions do not attack humans when there are at least two humans-- and the observation is made that we know from experience that this simply is not so-- the Talmud answers that this only proves that the men who have been attacked by the lions lacked the qualities that make up the kind of person who is entitled to enjoy mastery over the beasts. The tribes of Reuben and Gad exhorted Joshua to "be strong and brave." The first time they refer to the self confidence he needs to display as a leader. The second time they refer to the mastery over inner temptations he must acquire in order to command the unswerving loyalty and obedience of the people (compare Joshua chapter 1). While he had been in the ark providing for all the animals, Noach-was protected, although the animals had previously been corrupted through the perversion of mankind. When Isaiah describes his vision of the lion eating straw, this refers to the restoration of a state of nature as had occurred after the deluge in Parshat Noach (Isaiah 11,7). When the lions fail to attack Daniel in the den, this is merely a demonstration of the natural order of things, the lions having become sensitive to the type of man who faced them (Daniel chapter 6). Daniel describes the impotence of the lion against him as being a result of his upright behaviour towards G-d and his loyal conduct vis a vis the king. Not having eaten any treyfah food or drunk prohibited wine intended for pagan libations was part of the control over the evil urge that Daniel had exercised. This had imprinted on his face the aura of being a moral man, something animals can sense. The same idea is true concerning other elements of nature that can hurt or even destroy man. Such destruction, if and when it occurs, is due only to man's corruption and nature's subsequent insensitivity to man. Chananyah and his companions were unharmed by the fire in the furnace Nebuchadnezzar had thrown them into, because they, like Daniel, represented man as envisaged by G-d. They had therefore been able to hold nature in check. The discussion cited in Pessachim 118 between the angel in charge of hail and Gabriel illustrates our point. The angel in charge of hail had volunteered to quench the fire in the furnace. Gabriel replied that this would not be meaningful since water, the natural enemy of fire, would simply have been viewed as having had the upper hand over the fire in the furnace. However, the angel Gabriel being the angel in charge of fire, would descend and, while heating the furnace from the outside, cool the inside, and thus save the three men. This would be a far more convincing miracle. When Abraham had been thrown into Nimrod's furnace, G-d handled his salvation personally, drawing a parallel between His own uniqueness and the unique personality of Abraham the monotheist. Abraham deserved to be saved by the One and Only One whom he served directly. The reverse can be true also. The wild ass that bit Rabbi Chaninah died of its bite, since it had attacked a man who had been free from sin (Berachot 33). As the latter proclaimed, "Death is not caused by the snake but by sin." Kings I Chapter 20, tells of an incident when someone not normally afraid of lions due to his superior moral level was nonetheless killed by a lion as a penalty for having disregarded the order of a prophet.
The ten crowns in the Talmudic passage referred to have hardly been chosen at random. Since the erection of the tabernacle and all that pertained to it represented a microcosm of the larger world, the macrocosm, these crowns may symbolize the ten directives we have listed in Chapter three. They were the directives used by G-d in creating the universe. They were: 1) Essence. They are then followed by nine directives moderating the Essence: 2) Quantity. 3) Quality. 4) Directional. 5) Time frame. 6) Relative condition when compared to a state of perfection. 7) Relation to other phenomena. 8) Effect on other phenomena.9) Impressionability by other phenomena. 10) Its rationale, its attributes. The ten crowns would be these: 1) It was the first day of creation. 2) It was the first day the princes began to present their offerings. 3) It was the first day that the priesthood operated. 4) The first day of public sacrificial service. 5) The first day Heavenly fire descended to consume the offerings. 6) First time priests were permitted to eat of the meat of the sacrifices. 7) The first day the shechinah took up residence on earth. 8) The first time Israel received a collective blessing. 9) The first time altars outside the tabernacle were forbidden as a site of sacrificial offerings. 10) It was the first day of the months the years are counted by. Crown one may be viewed as symbolizing directive 6, describing the relative condition of phenomena compared to their perfect states. Crown two, the princes' offerings, may parallel directive 3, i.e. quality. Crown three, priesthood, may parallel directive 7, relative relationships. Crown four, sacrificial service, may parallel directive 8 , impact on other phenomena. Crown five, the descent of Heavenly fire, may parallel directive 1, the Essence. Crown six, eating of sacrificial meat, may parallel directive 10, describing ownership relations, G-d relinquishing some of what is His. Crown seven, the presence of the shechinah on earth, may parallel directive 4, i.e. the "directional." Crown eight, Israel receiving a collective blessing, is parallel to directive 9, describing impressionability by outside phenomena. Crown nine, prohibition of private altars, parallels directive 2, dealing with quantitative relationships. Crown ten, the first of Nissan being the beginning of the months of the calendar, is parallel to directive 5, governing the time frame that the universe operates in. All the foregoing teaches that these ten directives were sufficient to ensure that the world is run according to natural law. What had happened at the time the human species was created repeated itself at the consecration of the tabernacle for the Jewish people, exclusively. At that time, guidelines were given how a Torah personality was to develop and what its function was to be in this world. This is the reason the sages decreed that a special paragraph of this story was to be read on a special day in public, i.e. parshat hachodesh. It signifies major differences between Jew and gentile (Megillah 29). It is surprising that the Torah did not set aside and proclaim publicly the universe's birthday (Rosh Hashanah), but camouflaged it by calling it "the first of the seventh month shall be a day of rest, remembrance of the blowing of the ram's horn" (shofar). The reason must be that the Torah wants to emphasize the miraculous guidance at times, as evidenced in the chapter about the month of Nissan. This in preference to stressing natural cosmic forces, at work most of the time. As G-d said in our parshah, "In order to tell My Name." It is well known that the Egyptians worshipped the ram, the sign of the ram being the month of Nissan. They invoked this sign in order to dominate others, Jews in particular. The sign of the ram, which according to natural law should have been the Egyptians' patron, protector, would now be turned into acting as their adversary. "This month, (moon, sign of the zodiac) is for you." It now becomes the friend of the Jewish people. Other Egyptian practices are discussed in Chapter 54. Using or abusing the lamb was forbidden in Egypt on pain of death. Now the tables would be turned. Jews openly committed blasphemy on Egyptian deities, enslaved them, i.e. imprisoned their Passover lamb for four days in public, tied such lambs to their bedposts, and no Egyptian seemed able to do a thing about such desecration of what they held sacred. This lamb was slaughtered in full daylight, its blood smeared on the door posts of the homes of the Israelites. So that every Egyptian should be aware of this lese majeste, it cannot be submerged in a kettle or pot by being boiled, but must be broiled on a spit over an open fire. It cannot first be cut up, so that it might more easily be kept out of sight, but must be broiled while whole. When the leftovers were burned and denied to dogs, the latter did not even make a sound. The astrologers or magicians no doubt had realized on the tenth of the month already that their whole world had undergone an upheaval, even though actual consumption by the Jews of the lambs was not to occur until the full moon of the night from the fourteenth to the fifteenth of the month. The fact that only perfect specimens of the male rams were used, further emphasized the impotence of the Egyptian's deities to do anything to save themselves from the clutches of the Israelites. All this is an explanation of the sequence of events in Chapter twelve. This is followed by the prediction of the slaying of the Egyptians' firstborns. The slaying of the firstborn was timed to coincide with the hour at which the power of their deity was supposed to be at its zenith (midnight of the middle of the month). This demonstrated that the G-d of the Israelites can perform at all times, even at the hour most advantageous to any would-be challengers. The judgments were carried out at night to demonstrate that G-d did not need any agents such as the sun whose function it is to rule nature by day. The line "anee ve-lo malach,” does not mean "only I and no agent," but rather "I am personally involved," and am not leaving all this to My usual agents. G-d supervised the slaying of the firstborn together with all His regular agents. Possibly, when our sages interpreted "I and not a messenger, I and not a Seraph, I and not an angel, I and no one else" (Hagaddah shel Pessach), they had in mind that death normally occurs when one of the four basic elements (wind, water, fire, dust {earth}) is denied a living creature. The Torah underlines that the firstborn of Egypt were not denied any of these four elements, and yet they died. This points toward the direct involvement of G-d, i.e. the use of supernatural means to carry out His will. Lo Saraph means heat was not denied. Lo Malach means wind, air was not denied. Lo Shaliach means that water was not denied (G-d sends water on the face of His universe. Job 2 is proof that the word shaliach is used to describe water). Lo Acher, earth, dust was not denied (compare the meaning of acher in Leviticus 14,42). This blood will be a sign for you," on your houses i.e. it will not serve as a sign for G-d. This is not like in the case of the spies Joshua had sent out, and who instructed Rahab to identify her house for the army of the Israelites by fastening a red thread outside the wall of her house (Joshua 2). It is certainly not G-d who needs to learn how to distinguish between Jew and gentile. The blood on the doorposts was to be the outward sign of the Jew's inner attitude, the blood that signalled he had identified with the covenant that existed between him and the G-d of Abraham. The selection of the believing Jew as the one fit to be redeemed resulted in the commandment to make and guard matzot. The requirement to remove leavening from the dough (Berachot 17) is symbolic of removing the ingredient that undermines and corrupts our character development and beliefs. The three fold karet, i.e. extinction penalty, that is spelled out in connection with non obeservance of this legislation (once on pessach sheyni) is a) to warn us about alien philosophies (thoughts); b) expressing such thoughts orally; c) translating such thoughts and words into deeds. We begin the "search" for chametz before the holiday approaches, in order to become imbued with the holy spirit; this then becomes a statute that is to be observed throughout the generations.
Since "Divine serenity" and the "ultimate good" are concepts far removed from average man, it requires the use of exceptional means by G-d to prepare man for such a state, to enable him to achieve it. King Solomon, in Kohelet, has described man as contemplating the physical needs he has in common with the animal kingdom, and arriving at the conclusion that his own status in the universe is so similar to that of the animals that any distinction is negligible. (Kohelet 3,19) The gift of speech to express his thoughts nothwithstanding, both die in the end, and nothing seems to remain to show that they have ever lived. Man's ability to believe in the survival of the soul is negated by the evidence of his eyes. Scientific examinations reveal that everything remains true to its nature, and that though it may be recycled, it does not thereby move to a higher plane of existence. To believe therefore, that man can continue a life of pure spirit after his body dies, is difficult, since all we have to judge by is the fact that man is subject to the laws of physics, and will forever remain bound by them. When David prays (Psalm 119,25) "my soul that is attached to earth, keep it alive as You have said," he indicates that such occurrence can only come about through Divine intervention, is not rooted in the nature of things. The G-d who said "let Us make man in Our image," must involve Himself in making the personality survive physical death. This occurs by means of the Torah, G-d’s revealed word, without which average man cannot hope to attain the level of moral perfection insuring his soul's immortality. Only exceptional human beings, such as Moses for instance, were able to divine G-d’s will as expressed in Torah legislation, and reach a level of almost pure spirit even before G-d’s Torah had been revealed. Such outstanding individuals can supply the flame that lights the wick which is the dormant soul. Through being fed pure fuel (Torah), the whole lamp (body and soul) is enabled to function. Whereas the lamp (body) is very fragile, the wick( soul) is by its nature indestructible as long as it is fed the proper fuel. The meaning of "we will do and we will hear," which Israel exclaimed is not as is commonly understood, a preparedness to execute G-d’s will prior to having heard it, because in that case the sensible thing would have been to say "let us hear it so that we can do it." Rather, "we shall hear," refers to the readiness to execute what G-d had introduced with the words "if you will listen to My voice and observe My covenant." When the Talmud Shabbat 88, states that "a heavenly voice" exclaimed "who has revealed My secrets to human beings?," It refers to the manner in which angels express themselves, as we see from Psalms 103,20, "bless the Lord! His angels, strong heroes, performers of His word in order to listen to His voice." The angels act first, then they absorb shemiyah, hearing. The reference clearly then is not to what the ear hears (since angels have no ears to hear with, but to what the "heart" perceives. "Shemiyah,"is the beneficial result derived from the original assiyah, performance. The ultimate experience of the revelation at Mount Sinai was that the Torah says "this day we have seen that G-d can address man and still he survives." At that moment Israel achieved a quality of life that enabled it to absorb direct communication from G-d, ignoring the limitations of mortality. It made Israel quite distinct from all other "living" creatures, with whom they had had so much in common previously. From here on in, the limitations common to all other living species no longer applied to Israel. This is the "Adam" of whom it had been said "let Us make Man in Our image," whose privilege it is that "he shall govern the fish of the sea etc., to have dominion over all other living creatures." The power of speech, which is normally thought to elevate man above other creatures, is the Divine Word, the ability to be addressed directly by G-d. As the Talmud in Baba Metzia 114, expresses it "you are Adam, but idol worshippers cannot qualify for the appellation "Adam."
When G-d said to Moses (25, 9) "in accordance with all I have shown you," Moses had some difficulty in comprehending. G-d therefore said to him that the tabernacle should reflect the structural peculiarities of the universe itself. This means that the sanctuary on earth is to be a microcosm of the universe at large. Expressed differently, we are to do on earth that which corresponds to what He did when He revealed Himself to the prophets, draped in "garments" such as perceived in the visions of Ezekiel, Isaiah, Jacob and others. It is this that the Psalmist refers to when he says (Psalm 93 or 104) "G-d has begun His reign, He has robed Himself in Majesty." When the time had arrived for G-d to reveal part of His glory to His entire people, He commanded the tabernacle to be constructed as the means to reveal that part of Himself. The answer given to Moses can be understood thus. In theory, any thinking Jew can build a tabernacle, even though he may lack the proper materials to carry out the actual construction. This then is the allegorical meaning of "from any person who is of generous disposition" (25,2) Isaiah 66, 1, discussing "the house" G-d allows to be built for Him, suggests that the person deserving of the presence of the shechinah should possess three character traits. They are "ani, - necheh ru-ach, -chared el de-varee, “he should be of contrite heart, humbling himself before Me, he should be of a spirit that reveres Me and he should tremble at My word."
Meanings of some of the detailed instructions. 1) Since the tabernacle was built mostly from voluntary contributions, this parallels the act of kindness and generosity that the universe was created with by G-d. olam chessed yibaneh, the world is built by kindness. (Psalms 89,3) There were no preconditions which had necessitated that the universe come into existence. 2) Just as the tabernacle contained thirteen materials, so the universe consists of nine planets and four basic elements. (Actually fifteen materials are mentioned, but wool coloured three different ways may be considered the same material.) 3) Just as Moses put a stop to the amount of donations being offered, saying dai! enough, so G-d had exclaimed at the time He completed the sixth day of creation, "dai." Ever since His name has become shaddai the One who had said dai. The first item to have been constructed was the holy ark, repository of the tablets and the Torah. According to our Midrashic literature, the Torah had been created prior to the construction of the universe. Next came the lid of the ark, and the cherubs mounted on that lid. These represented the angels, the spiritual beings who are close to G-d, and by means of whom inspiration is conferred upon man. Scriptural proof for this function of the angels can be found in the very last verse of the Bible, Chronicles II 36, 23, in which Coresh reports about having been inspired to build a temple for the Almighty. That the destruction of the holy temple was due to the refusal to heed the angels, is documented in verse fifteen and sixteen of that same chapter. Third, we have the fact that the material used for construction of the cherubs was pure gold. This teaches that the angels are not composed of a variety of materials like human beings. The wings of the cherubs represent an attribute man desires, but has not been granted. See Psalms 55,7 "I said, O that I had wings like the dove! Then I would fly and have rest." The construction of the cherubs does not contradict the commandment not to make images, since in fact they are not physical. Therefore one does not violate the commandment not to reproduce a likeness when one fashions the cherubs. The reason that there are two cherubs, not one, notwithstanding the fact that they were made out of the same material, is to prevent someone making the error that there is more than one uniqueness in this world, namely G-d Himself. This is the reason that at the time of the pilgrimages, the curtain was opened to reveal to the multitude the holy ark and the cherubs mounted on its lid. (Yuma 54 ) The cherubs were seen embracing each other like man and wife. The people would comment that their love before G-d was like the love between man and his wife. The author quotes other sources illustrating that without the love relationship which exists between man and wife, i.e. families, the Divine Presence on earth cannot be expected to manifest itself. The upward lift of the cherub's wings points towards the source of all life, G-d. Nonetheless, the cherubs' stance in covering the holy ark, is indicative of their function to be the intermediary between G-d Himself the Essence, and earth.
Some of our Jewish philosophers have accepted the premise of the importance of being close to the original Cause. Both Maimonides and Gersonides have adopted this basic point of view. They scoff at those who interpret the verse "They shall be as light bodies in the sky of the heavens, to give light to the earth" as meaning that heavenly bodies have been placed there for the convenience of lowly man. One must seek allegorical meaning in those details of the report of creation of the planetary system. After all, an inventor who would spend millions to create machinery capable of supplying almost worthless trinkets would hardly be regarded as a genius. Similarly, were G-d to have employed all His power to create instruments for the convenience of someone who is merely the last in a chain of creatures preceding him, He would not enhance His reputation amongst His creatures. This line of thought is supported by the fact that all things created more recently than others, are subject to death and oblivion, whereas the things created earlier are either abstract and as such not subject to death, or are made of such durable composition that they appear destined to endure forever. Our objection to the basic argument that creatures created more recently are by definition inferior to those created previously is based on the considerations listed below. To assume that man is inferior to the animals and that the animals are inferior to plants is ridiculous; this would have to be assumed, however, if the only criterion for determining one's relative importance is the "when" of its creation. Bereshit Rabbah in chapter 19 refutes this theory by saying that whosoever was created more recently exercises control over things created previously. The fact that G-d personally involved Himself and all other existing phenomena in the creation of man, i.e. "in Our image and Our form" (Genesis 1,26), indicates that the concept of "whatever is closer to the original source is more important" could be applied at best to the things created up to and including the planetary system (fourth day), and that from then on the system was reversed, an idea for which we cannot find any substantiation. Also, if true, it would require that we discover other functions of the objects created earlier than the ones we know about from our observation in the universe. Also, apart from the motion of the stars and planets, we have no evidence that any of those things possesses intelligence.
Reflecting the high standard of Israel, the opening Midrash described the disease as epilepsy, a temporary affliction, of brief duration. The remedy quoted, the kami-a, amulet, is considered spiritual in nature, not something organic, (in Talmudic and Midrashic parlance) This suggests that the aberration had been brief, subject to prompt correction by proper spiritual orientation. Angels achieve their shleymut, perfection, by means of a single expression, i.e. experience. (Daniel 4,14), whereas man requires two expressions, i.e. experiences. The first was "let Us make man in Our image," at the time man was being created. The second expression, a further stage leading to complete perfection was the revelation at Mount Sinai. Hopefully, the two experiences between them will achieve mankind's refinement, and convert our potential into the actual achievement of the finest our species is capable of.
As discussed in chapter ten, man's cognitive powers are twofold. Perception is possible by means of one's intellect, or by means of one's senses. Perception by intellect is divided into two categories. A) Things or beings that cannot be other than they are. B) Things or beings which are subject to change. We will call the perception of the first type the ability to "know," whereas we will call the perception of the second type, the ability to "calculate." There is a constant relationship between him who endeavours to know, and between the object that is being defined. If the object of one's perception undergoes a fundamental change, the faculty enabling us to perceive such object also undergoes some transformation. We observe a parallel phenomenon concerning perception with our senses. The sense of sight, vision, is affected by the object being perceived. Yet that same sense of sight remains completely unaffected by objects that are perceived merely by the sense of touch, for instance. Should an object that had been perceived as incapable of undergoing change be found to have changed nonetheless, the powers of perception applied to it will no longer be speculative reason, but practical reason. To determine the common denominator between man and bird for instance, we employ "wit," speculative reason. It tells us that both species are living entities, react to stimuli, breathe and move. To determine the difference between man and bird, we employ "sagacity," practical reason. The latter tells us of the ability of the birds to fly, their having wings etc. On the other hand, it tells us that man has the power of speech, the ability to express thoughts coherently etc. At any rate, we employ two branches of what may also be described as "soul power," when we engage in these perceptions. The reason "sagacity" is also known as "practical reason" is, that without it, almost no voluntary activity is possible. Being able to understand and analyse phenomena does not by itself lead to action. Therefore, the practical “reason” is an essential part of the cognitive process. Since speculative reason concerns itself with phenomena that are abstract, or at any rate immutable, everlasting, it too is constant. Practical reason, since it concerns itself with transient phenomena, is itself transient in nature. When departing this life and becoming a purely spiritual being, we will no longer possess this practical reason, since in the world of abstract beings there is nothing it could be applied to. This is in line with the statement in the Talmud that "the departed is aware of his own pain, but not of the pain of others." (Rosh Hashanah 18) Since all bodies die, he is aware of his own demise, since apart from this fact, each person's fate varies, he is unaware of other facts which would require practical reason in order to be appreciated. The term "life" is a constant, even though each individual living creature is bound to die at some point or other. Since the prophet perceives beings that cannot be perceived by other human beings with his soul, it follows that his soul's faculties are somewhat different from other people's faculties in this respect. According to Aristotele, the relationship between pure speculative reason and pure practical reason is similar to the relationship between Divine intellect and human intellect respectively. When G'd, at the time of creation, said that man was to be made in His image, He meant man in his ideal state. Picture for yourself the spiritual state of the people of Israel at the time they received the ten commandments at Mount Sinai. Our opening Midrash discusses a similar state of affairs. Since all the forces active in the universe are represented in man in some form, and he is therefore sometimes referred to as a microcosm, he had dominion over all the other creatures on earth, just as G'd had dominion over all things and spirits in the entire universe. Therefore, prophets, on occasion use the term "Adam" when referring to G'd, to describe Him in His capacity as the Omnipotent. See Daniel, 8,16, "I heard the voice of "Adam," or Ezekiel 1,2, "and on the likeness of the throne, a likeness such as "Adam " above." These terms are used only in order to facilitate understanding by human ears of all the anthropomorphical terms used for that purpose. Since it is permissible to employ the term "Adam" in this fashion, it is not surprising to find references to "perfect man" as "Adam" also. Chochmat adam ta-ir panav, "the wisdom of perfect man lights up his face." (Kohelet 8,1) It is this that is meant by Rabbi Yudan, when he stated that the descriptive powers of the prophets are very great indeed, since they can employ the form to describe its original Creator. When one considers that Moses gave of his spirit to the newly appointed elders, then one can understand the relationship between them and Moses as parallel to the relationship between G'd and His most superior creatures, i.e. the angels. According to Rabbi Akiva in Avot 3, 14, man is beloved since he was created in The image. The meaning is that since this image had been bestowed on him at the very beginning of the creative process, i.e. nivra, he has the potential to emulate Divine powers. However, not one in ten million reaches this lofty goal. Rabbi Akiva continues to single out the Jewish nation, which due to the gift of Torah, can hope to achieve the human ideal more easily than any other nation. The Jewish people are called banim, children, to show that they possess more of the traits of the "father," i.e. their Creator. Maimonides in the first section of his "Moreh," chapter 45, is at pains to explain that Ezekiel's visions describe his own image of G'ds throne, which image, though Divinely inspired, is not to be confused with the objectively true state of affairs. The greatness of Ezekiel lies in his describing the function of this image as being equivalent to the function of G'd Himself. Moses, being extremely humble, had his stature attested to by G'd Himself, who explains to Aaron and Miriam that his status is incomparably higher than theirs. When our sages say of Moses, that his face was like the sun, they mean that though the sun is only one of the planets, its stature is such that it is always mentioned separately, never lumped together with the other planets. Similarly, the prophetic powers of Moses cannot be lumped together with that of other prophets, as it is far too superior.
Of course, it is not necessary that the Creator possess physically the characteristics of the creature He creates, just as the builder of a windmill need not be an expert miller. It suffices that he understands the process so that he can build an efficient windmill. Similarly, the verse "shall the One who creates the sense of hearing not be able to hear?" (Psalms 94,8) This does not mean that G'd has a physical ear, but that He understands the process of hearing.
(1+2+3) Since Balak had been aware of how Israel had tricked the Canaanites into confrontation after having appeared to sidestep Edom and Moab, his people were divided in their view of the Israelites. Some were afraid that Israel's tactics were designed to destroy Moab eventually. Of them the Torah says "vayagar, it was afraid. The other group was concerned about the encirclement that was taking place and that would eventually change the neighbouring countries. Balak "saw" the division amongst his subjects. Since Midian as one of Moab's neighbours would be the first country vitally affected by the Israelites' presence in that region, they were invited as allies. The message to Bileam telling him of the facts, especially the miracle that Israel had managed to escape from Egypt, made the request particularly urgent. Describing the apparent hopelessness of defeating Israel by warfare alone, Balak depicts the huge masses of people, suggesting by the use of the words "I" and "we" in the same sentence that possibly, through combined efforts of Bileam's curses and warriors led by Balak, Israel could be defeated. The reference to Bileam's ability to confer blessings, indicated that Balak was desirous of obtaining those blessings for his own people at the same time. Alternately, perhaps he committed a Freudian slip having reference to the blessings which Bileam would in fact bestow on the Jewish people, instead of curses. The reason that Balak's messengers took the magicians' instruments with them was to test the sincerity of Bileam. Our sages teach that the difference between the real prophet and the charlatan, the pretender lies in the former's ability to communicate the word of G'd at any time, whereas the pretender must wait for certain horoscopic constellations to appear in the correct correlation to each other. The ability of Bileam to respond immediately, would indicate that his response was genuine, was the word of G'd. As soon as Bileam asked the messengers to stay overnight till he could consult G'd, they realised that the undertaking did not meet with G'ds approval. This is why the elders of Midian, who were familiar with Bileam's mode of operation, did not even bother to wait. Only the Moabite elders stayed overnight, kessem, the magician's tool was the infallible instrument then, by means of which one could gauge G'ds real attitude as revealed by Bileam. That is why the elders needed the instrument, not Bileam. (4) Of all the improper enquiries that can be addressed to G'd, there is hardly one that could be more offensive than the request to commit an obviously criminal act and expect Divine blessing for such an act. If one were to ask a Rabbi's approval for commission of an act of adultery, surely this would be an insult to the Rabbi. If the questioner himself is known to be well versed in Jewish law, the insult would be even greater. Surely the first sin of Bileam consisted in asking G'd to curse a people so obviously His favourites. The very notion that G'd would undo all that He had done for that nation in order to enable Bileam to earn a fat fee from Balak is culpable. Therefore G'ds first reply was "what kind of people have come to you?" When Bileam uses Balak's terminology of describing the Jewish people, he adds insult to injury. Even though in the mouth of Balak, the descripition of the Jewish people is far from flattering, and Moab, owing its very existence to the patriarch of the Jewish people should have had every reason to refer to them with respect, Balak, who thought he had reason to fear them, looked at them from a distorted point of view. Bileam however, had no such excuse. In referring to G'ds chosen people in such derogatory terms, he made himself even more culpable than by his audacity in approaching G'd on the subject altogether. In keeping with his supposed stature, he should have categorically refused to involve his prophetic powers in such an undertaking. When the Talmud Shabbat 104, teaches that whoever wants to heap impurity upon himself is given an opportunity to do so, the question "who are the people that have come to you?" illustrates that dictum. Surely G'd had been aware who the people were, but Bileam deserved to enmesh himself more deeply in his sinful quest. The Jewish people to whom the term Adam applies, (chapter 3 essay 8) certainly deserves better of Bileam. Bileam seems at pains to deny the Jewish people's claim to four characteristics. 1) He refers to the Jewish people as nameless, describes them merely as " the people who came out of Egypt"; he makes it appear as if this people did not even qualify for a name of its own. 2) In referring to the Jewish people's departure from Egypt, Bileam seems intent to deny that G'd had played any role in that exodus. This is why he is made to emphasize later who it was that took Israel out of Egypt. "The Lord who took them out of Egypt." (Numbers 23,22-3. 3) He refers to Israel as "covering the earth," indicating that Israel lacks orderliness, and is comparable to a horde of wild beasts. Therefore, he is made to pay tribute to the civil and moral manner in which Israel has set up camp. ("How beautiful are thy tents" Numbers 24, 5) 4) In wishing to curse the Jewish nation, he denies them the basic distinction of having been made "in the image of G'd," an attribute that applies to all human beings and is rooted in the dominion G'd has granted man over the animal kingdom. To atone for this insult, he is forced later to prophesy that this very nation will produce the Messiah who will exercise dominion over all of mankind. Haman had also begun to denigrate the Jewish people by referring to them as being nameless. (Esther 3,8) Bileam has to atone for this subsequently, by referring to Israel by both its names, i.e. Israel and Jacob. Notwithstanding any of the above, G'ds reply to Bileam in this instance was very civil. "Do not go with them, do not curse this nation which is blessed." G'd is trying to tell Bileam that to accompany these people is improper, regardless of the purpose of the mission. In his wickedness, Bileam relates only part of G'ds reply, namely the part about not being allowed to go. The part about the futility of the undertaking he withheld. Understandably, this led the elders of Moab to believe that Bileam's refusal was motivated by considerations other than Divine opposition. (5+6) When, upon arrival of a more distinguished set of emissaries, they reproach him by saying "do not hold back in coming to me," Bileam has the audacity to ask G'd about the same undertaking a second time. G'd in His anger, answers him in such a manner that he will be embarassed publicly when he does go with them. The ambiguous nature of G'ds reply was designed to encourage him to go, in order that he humiliate himself in front of the princes from whom he was seeking honour and glory. When G'd in His reply said "if these men came to call you, go with them, only the word I speak to you you may do," (instead of "you may say") this gave Bileam leeway to think that he still possessed freedom of expression. When Bileam tried to use this apparent loophole in G'ds instructions, G'd became angry and sent His angel to intercept him. The three stoppages and beatings administered to Bileam's she-ass demonstrated clearly the nature of Bileam's sin and his subsequent chastisement. The first time the angel positions himself in such a manner that he could be bypassed without great exertion. Bileam should have refused the request by Balak's messengers. Instead, he chose to circumvent the will of G'd. The ass does likewise, arousing Bileam's anger. He strikes her, but not too severely. Balak too, when he hears Bileam bless Israel the first time instead of cursing it, admonishes Bileam when he says "I have called you to curse my enemies and you have seen fit to bless them." The second time the angel positions himself in a narrow passage, leaving the she-ass no way to pass him without hurting the rider in the process. This arouses more anger in Bileam, he strikes her again, presumably harder than the first time. This corresponds to Bileam's second sin, when he encouraged the elders of Moab to think G'd might change His mind in favour of the planned mission. Balak gives Bileam a tongue lashing by saying "if you cannot curse, at least do not bless." Bileam is forced to admit that he is quite powerless in the matter, and has to do what G'd says to him. The final confrontation between the angel and the she-ass is such that the latter cannot proceed against the angel without incurring death. Therefore, she lies down, the greatest protest imaginable against her master. Bileam reacts violently, striking her with a rod this time. In the ensuing dialogue between the she-ass and her master, Bileam is made to acknowledge that his longstanding and intimate knowledge of the she-ass's behaviour should have alerted him to the fact that only an unusual set of circumstances could have accounted for such a radical change in the behaviour of an animal whose primary function it was to serve as transportation for her master. Similarly, Bileam had reached the stage where he had to refuse Balak's request without even double checking with G'd whether it still pleased Him to bless Israel. When Balak became aware of this outright refusal of Bileam even to try to carry out the task he had been hired for, Balak sends him home in disgust. Bileam's humiliation is thus complete and corresponds to the manner in which he who had been privileged to enjoy visions other mortals had not been granted to see, had nevertheless rebelled against G'd. (6) The angel too had remonstrated with Bileam about his having struck the she-ass three times. Bileam who had accused the she-ass of having humiliated him, had himself been guilty of trying to manipulate G'd three times, and thus to humiliate Him. His punishment therefore fits his crime. When the angel finally becomes visible to Bileam, the latter admitting his sin, he volunteers to go home. Now, however, he has to carry on, in order to suffer public humiliation not only in the presence of the elders of Moab. Those elders, seeing that Bileam could not even control his she-ass, surely had developed their own opinion of the effectiveness of a man like this against the Jewish nation. The thrust of the she-ass's argument was that Bileam of all people should not have condemned her conduct without examination of the circumstances. He had known her long enough. Similarly, Bileam's longstanding familiarity with the ways of G'd, should have prevented him from accepting an assignment so obviously at variance with the friendship for Israel G'd had revealed in His relationship with that nation. If indeed, Bileam refers to himself as the shetum ha-ayin, the one who sees on one eye, he may well be referring to his lack of vision in a belated recognition of his own humble stature and lack of insight. His eyes were opened only after he had displayed blindness. This is the meaning of the words nofel u-gluy eynayim, "after he had fallen, his eyes were opened." (Numbers 24,4) Bileam, in acknowledging that he had sinned because he had been unaware of the angel's presence, acknowledges that ignorance itself can be sinful. If someone strikes his parents because he is unaware of a statute fordidding such an act, he cannot plead innocence, since it was up to him to realise that such conduct is intolerable in the eyes of the law. Similarly, a man of the intellectual stature of Bileam could not plead ignorance as an excuse, and should have been alerted by the animal's strange behaviour. The reason the animal itself did not disclose the presence of the angel, has been discussed in chapter ten. In chapter twenty one we have discussed why Bileam had chosen to ride a she-ass. (8) Now that Bileam had received an inkling of what was likely to be in store for him,- private as well as public humiliation-, he tries to back out and offers to go home to save himself further disgrace. But at this point the angel orders him to proceed and to travel with the messengers until he will have played the part that G'd had assigned to him. (Perhaps the use of the word im, describes the relationship with the messengers, underlining that he is now captive for the purpose of this mission) (9) The phrasing of the instruction "only what I tell you, you can say" (Numbers 22,35) robs Bileam even of the freedom of speech which he had previously thought he still possessed, when G'd had restricted him only with the words "it you must do." When he arrived in Moab, Bileam felt obligated to acquaint Balak with his impotence, and he downgrades the value of anything he may say beforehand, by explaining that he is acting under Heavenly compulsion. It appears that Balak had not wanted him to come to him, but rather to proceed towards Israel and curse that nation. Balak's request, (22,17) "do not hold back walking elay, means "on my behalf" rather than "towards me." Balak had meant to convey that he would compensate Bileam handsomely even if the latter never came to Moab, but would merely curse Israel from a suitable vantage point. Balak tries to forestall Bileam coming to the capital of Moab. Bileam stresses that even though he had "arrived" i.e. come, he did not "go." He is trying to tell Balak that his appearance is due only to coercion from on high. Whereas previously Bileam had been willing to "go" without "doing" anything of substance, now he was not even in a position to "say" something of his own free will. ("I am not even able to speak" 22,38) Whereas G'd had only forbidden action, the angel even forbade speech. Thus the angel is not merely repeating G'ds previous instructions. In spite of all this, resourceful Bileam proceeds to emulate Israel's sacrificial rites, when he builds seven altars and offers only pure animals, hoping that if this does not advance his cause, at least it will not hinder it. When he expresses the hope that "perhaps the Lord will meet with me,” (23,3) he admits that he can never be sure of establishing communication with G'd He is quite unlike Moses of whom the expression "he called" is always used. The one and only time G'd had in fact communicated with Bileam directly, is carefully described as vayikor, as a kind of "happening." Even this happening never seems to have occurred again. Bileam now had to employ his prophetic insights to compensate for his derogatory references to Israel previously. Instead of allowing Israel to remain nameless, he now uses both the term "Israel" and "Jacob" to describe it. (10) He confesses that Balak had dragged him down from what once had been a position of lofty grandeur. (23,7) He accords Balak his full title "king of Moab," not as previously. When Bileam says "how can I curse when G'd has not cursed?" he acknowledges that he had not had any business asking G'd about such a mission. Conversely, when David suffered curses at the hands of Shimi ben Geyrah, (Samuel II 16,8) the former could not believe that Shimi could have done so except if he had been so instructed by G'd. Once David became aware that he had been giving Shimi too much credit for having acted morally, he told his son Solomon how to deal with Shimi when the time would be ripe. Bileam now proceeds to extol Israel's virtues. "I view as towering higher than rocks;" (23,9) "they are in a world apart from others, a nation that dwells in isolated splendour."
If we reflect on the phenomenon that when sunlight is concentrated in one spot through the use of a convex lens, it intensifies to the point where enough heat is generated in a small area to start a fire, Balak's intention may become clear. He hoped that the power of Bileam's evil eye when applied to a concentrated area rather than when diffused over the entire mass of the people, would be that much more effective. When, later on, Bileam views the whole nation, and he no longer bothers with magic formulas, he is called "the one of the seeing eye." 12) This is because the spirit of G'd had come to rest on him, and he no longer attempts to oppose the will of G'd. At that moment Bileam's undistorted eyesight both physically and spiritually becomes operative. The references in 23,19, to the steadfastness of G'd in honouring promises once made are not a repetition, but rather explain the nature of broken promises. 13) There are basically two reasons for not honouring promises. These can be subdivided into four sub categories. 1) A change of mind in the heart of the person who has made the promise. 2) A lack of sincerity already at the time the promise had been made, one had never intended to keep it. Bileam says "the Lord is not like a man who deceives, i.e. G'd makes no phony promises. Concerning the other reason he says "nor is He human to have regrets." G'd does not change His mind in midstream. The other reasons for not honouring promises have to do with the inability of the one who has made the promise to honour it. This may be due to a change in the circumstances of the "donor" by the time the promise had to be made good. Alternately, outside pressure may be applied to the "donor" to prevent him from making good on his promise. Concerning the inability to make good on a promise, Bileam says of G'd "will He say something He cannot do?" Concerning the last possibility, Bileam says "would He say something that He could be prevented from making good on?" Bileam goes on to say "I have undertaken to bless, and I will not renege on the blessing." Concerning the other side of the coin, i.e. the recipient s fitness to receive the blessing, which could cause eventual non performance, Bileam says "I have not seen any injustice among Jacob i.e. there is no reason to renege on a promise made to this people, their conduct does not give rise to this. Bileam now hastens to confess that Israel's departure from Egypt had in fact been G'ds doing, not as he had previously tried to misrepresent it, Israel's own accomplishment. "The Lord took them out of Egypt," not as previously "the people who came out of Egypt." This nation does not require artificial and unreliable means such as kessamim and nechashim, various kinds of enchantments to aid them in realising their destiny, but rather, it is serene in its confidence of G'ds achievements. 11) Bileam now has to confess his third error, that of describing the Jewish nation as a disorderly herd, comparable to animals on the march. He extols the civilisation and morality of the Jewish people, exclaiming "how goodly are your tents, O Jacob!" Their progress in the world will be growing constantly, just as "little brooks turn into streams." Their dwelling places will be like gardens on river banks, but sufficiently elevated to be safe from flooding. 14) The reference to the kingdom of Israel being greater than that of the kingdom of Agag, refers to the kingdom of David. The idea is that the kingdom of David, representing as it does the concept of the Messiah, will commence immediately upon the death of the former. As soon as Saul had defeated the Amalekites, Samuel had been dispatched to anoint David as G'ds chosen king. Only after the formal defeat of the kingdom of Amalek, could the Messiah begin his career on earth. After all the wrangling between the forces of anti-G'd and Israel will have ended, Israel and its messianic king will emerge as mightier than the forces of the anti-G'd. The letters in the name David, when added to the letters in the name Agag, produce the holy number seven. If, say you have a gambling cube, you will observe that the numbers are arranged in such a fashion that opposite sides always total seven. For instance, the digit three will be opposite the digit four, the digit five opposite the digit two etc. If you were to arrange the cube with the letters in the names of David and Agag instead of using numbers, the same result would be achieved, seeing that the numerical values in the two names correspond to the digits 4-6-4, and 1-3-3. When suitably arranged, with the letters of David's name on top, the letters of the name of "Agag" will all be at the bottom. When Bileam extols the future feats of Israel in 24,8-9, he is in fact confessing that all the feats of grandeur he had once thought himself as capable of, will in fact be performed by Israel. In refusing to be ousted by Balak, he states "I will walk back to my people." 15) However, he offers Balak a free piece of advice concerning what Israel would do to Moab in the not so immediate future. (Thus he reassures Moab regarding its own future for some time to come) Concerning his own well being, Bileam says that he will be quite comfortable among his own people; however, in view of what he foresees about the future of Moab, he tries to convince Balak that to wage war against Israel would be futile. He does not, -as Rashi suggests,- advise the seduction of Israel to commit immoral acts, but expresses continuous thoughts all of which are summarised by the idea that opposing Israel would be an exercise in futility. All this, is of course, the exact opposite of what Balak had invited him for, and therefore completes Bileams' utter humiliation. When, finally, he announces the advent of the Messiah, he completes his repentance concerning his fourth sin, namely having denied the Jewish people their status as human beings. By allowing that it is Israel who will produce the redeemer of mankind in the person of the Messiah, he admits that Israel is more qualified than anyone to lead mankind to its ultimate goals. Contrasting the eventual fates of the Amalekites and the Kenites, he emphasizes that those who choose true values will survive, whereas those who choose to continue living by the values of Edom will ultimately perish. If the Torah describes Balak as "Balak went on his way this shows that he accepted Bileam's advice. If later, the punitive expedition is sent by Moses only against the Midianites, this supports the view that the Moabites had abstained from hostile action against Israel. Our commentary follows the tradition of our sages as recorded in Vayikra Rabbah 81, namely that Bileam's prophecies were aimed at benefitting Israel. This is also the meaning of the verse in Micah 6,5, "O My people, remember what Balak the king of Moab devised, but what Bileam the son of Peor answered him." Forcing Israel's enemy to bless her instead of cursing her, was the ultimate honour that could have been bestowed upon this nation. Just as Esau at the time had had to acknowledge that Jacob was entitled to his father's blessing, this was he highest accolade that could have been received.
The mid-nineteenth-century commentator Rabbi Samson Raphael Hirsch put this rather well in an original interpretation of Bereshit 1:26, “Let us make the human in our image after our own likeness.” This passage has always been puzzling, since the hallmark of the Torah is the singularity of God. Who would God consult in the process of creating humans?
Boils was a plague against "Let us make man in our image," for we have already explained earlier that boils was a plague that attached itself to man and we don't fine any that attached themselves to man except this one. And since it is written, "Let us make man in our image - in the image of G-d He created man," and with the plague of boils their form and mold was changed, that they no longer had their shape and visage because of the boils attached to them, for the boils destroyed the image of the person that they no longer had a shape and form. For this reason, the sorcerers were embarrassed to stand before Moshe and Aharon when the boils came upon them.
Some have been of opinion that by the Hebrew ẓelem, the shape and figure of a thing is to be understood, and this explanation led men to believe in the corporeality [of the Divine Being]: for they thought that the words “Let us make man in our ẓelem” (Gen. 1:26), implied that God had the form of a human being, i.e., that He had figure and shape, and that, consequently, He was corporeal. They adhered faithfully to this view, and thought that if they were to relinquish it they would in so reject the truth of the Bible: and further, if they did not conceive God as having a body possessed of face and limbs, similar to their own in appearance, they would have to deny even the existence of God. The sole difference which they admitted, was that He excelled in greatness and splendour, and that His substance was not flesh and blood. Thus far went their conception of the greatness and glory of God.
The term ẓelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man the “form” is that constituent which gives him human perception: and on account of this intellectual perception the term ẓelem is employed in the sentences “In the ẓelem of God he created him” (Gen. 1:27).
and in the phrase “Let us make man in our ẓelem” (Gen. 1:26), the term signifies “the specific form” of man, viz., his intellectual perception, and does not refer to his “figure” or “shape.” Thus we have shown the difference between ẓelem and toär, and explained the meaning of ẓelem.
When we assert that Scripture teaches that God rules this world through angels, we mean such angels as are identical with the Intelligences. In some passages the plural is used of God, e.g., “Let us make man in our image” (Gen. 1:26); “Go to, let us go down, and there confound their language” (ibid. 11:7). Our Sages explain this in the following manner: God, as it were, does nothing without contemplating the host above. I wonder at the expression “contemplating,” which is the very expression used by Plato: God, as it were, “contemplates the world of ideals, and thus produces the existing beings.” In other passages our Sages expressed it more decidedly: “God does nothing without consulting the host above” (the word familia, used in the original, is a Greek noun, and signifies “host”). On the words, “what they have already made” (Eccles. 2:12), the following remark is made in Bereshit Rabba and in Midrash Koheleth: “It is not said ‘what He has made,’ but ‘what they have made’; hence we infer that He, as it were, with His court, have agreed upon the form of each of the limbs of man before placing it in its position, as it is said, ‘He hath made thee and established thee’” (Deut. 32:6). In Bereshit Rabba (chap. li.) it is also stated, that wherever the term “and the Lord” occurred in Scripture, the Lord with His court is to be understood.
3. The Rabbi: It can be designated by prophetic or visionary means. Demonstration can lead astray. Demonstration was the mother of heresy and destructive ideas. What was it, if not the wish to demonstrate, that led the dualists to assume two eternal causes? And what led materialists to teach that the sphere was not only eternal, but its own primary cause, as well as that of other matter? The worshippers of fire and sun are but the result of the desire to demonstrate. There are differences in the ways of demonstration, of which some are more extended than others. Those who go to the utmost length are the philosophers, and the ways of their arguments led them to teach of a Supreme Being which neither benefits nor injures, and knows nothing of our prayers, offerings, obedience, or disobedience, and that the world is as eternal as He himself. None of them applies a distinct proper name to God, except he who hears His address, command, or prohibition, approval for obedience, and reproof for disobedience. He bestows on Him some name as a designation for Him who spoke to him, and he is convinced that He is the Creator of the world from nought. The first man would never have known Him if He had not addressed, rewarded and punished him, and had not created Eve from one of his ribs. This gave him the conviction that this was the Creator of the world, whom he designated by words and attributes, and styled 'Lord.' Without this he would have been satisfied with the name Elōhim, neither perceiving what He was, nor whether He was a unity or many, whether He was cognizant of individuals or not. Cain and Abel were made acquainted with the nature of His being by the communications of their father as well as by prophetic intuition. Then Noah, Abraham, Isaac and Jacob, Moses and the prophets called Him intuitively 'Lord,' as also did the people, having been taught by tradition that His influence and guidance were with men. His influence also being with the pious, they comprehended Him by means of intermediaries called: glory, Shekhinah, dominion, fire, cloud, likeness, form, 'the appearance of the bow,' etc. (Ezek. i. 28). For they proved to them that He had spoken to them, and they styled it: Glory of God. Occasionally they addressed the holy ark by the name of God, as it is written: 'Rise up, O Lord,', (Numbers 10:35, Numbers 10:36), when they made a start, and 'Return, O Lord' when they halted, or 'God is gone up with a shout, the Lord with the sound of the trumpet' (Psalms 47:6), With all this only the ark of the Lord is meant. Sometimes the name 'Lord' was applied to the connecting link between God and Israel, as it is written: 'Do not I hate them, O Lord, that hate thee?' (Psalms 139:21). By 'haters of the Lord' are meant those who hate the name, or covenant, or the law of God. For there exists no connexion between God and any other nation, as He pours out His light only on the select people. They are accepted by Him, and He by them. He is called 'the God of Israel,' whilst they are 'the people of the Lord,' and 'the people of the God of Abraham.' Even supposing some nations had followed Him and worshipped Him, their conversion being the result of hearsay and tradition, yet where do we find His acceptance of them and His connexion with them, His pleasure in their obedience, His anger for their disobedience? We see them left to nature and chance by which their prosperity or misfortune are determined, but not by an influence which proves to be of divine origin alone. Thus also we alone are meant in the words: 'So the Lord alone did lead him, and there was no strange god with him (Deuteronomy 32:12). The Tetragrammaton is a name exclusively employable by us, as no other people knows its true meaning. It is a proper name which takes no article, as is the case with Elohim in the form hāelōhim. It belongs, therefore, to the prerogatives by which we are distinguished. Although its meaning is hidden, the letters of which it is composed speak. For it is the letters alef, hē, wāv and yōd which cause all consonants to be sounded, as no letter can be pronounced as long as it is not supported by one of these four, viz. a by alef, and hē, u by wāv, and i by yōd. They form, so to speak, the spirit in the bodies of the consonants. The name Oh is like the Tetragrammaton (Exodus 3:14). As to EH’YEH, it can be derived from the latter name, or from the root hāyāh, and its tendency is to prevent the human mind from pondering over an incomprehensible but real entity. When Moses asked: 'And they shall say to me, What is His name?' the answer was: Why should they ask concerning things they are unable to grasp? In a like manner the angel answered: 'Why askest thou thus after my name, seeing it is secret?' (Judges 13:18). Say to them eh’yēh, which means: 'I am that I am,' the existing one, existing for you whenever you seek me. Let them search for no stronger proof than My presence among them, and name Me accordingly. Moses therefore answered: 'Eh’yēh has sent me to you.' God had previously given a similar proof to Moses in the words: 'Certainly I will be with thee, and this shall be a token unto thee,' etc. (Exodus 3:12), viz. that I have sent thee, and am with thee everywhere. This is followed by a similar phrase, viz. 'The God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob,' persons known to have been favoured by the Divine Influence perpetually. As regards the terms: Elōhē hāelōhim, it is a designation for the fact that all creative forces are depending upon God, who arranges and guides them. 'Lord of lords' has the same meaning. EL is derived from ayālūth, being the source of the forces [of nature], but exalted above them. The expression: 'Who is like unto thee among the ēlim,' is, therefore, permissible, placing ēl into the plural form. HOLY expresses the notion that He is high above any attribute of created beings, although many of these are applied to him metaphorically. For this reason Isaiah heard an endless: 'Holy, holy, holy,' which meant that God is too high, too exalted, too holy, and too pure for any impurity of the people in whose midst His light dwells to touch Him. For the same reason Isaiah saw him 'sitting upon a throne, high and lifted up.' Holy is, further, a description of the spiritual, which never assumes a corporeal form, and which nothing concrete can possibly resemble. God is called: the Holy One of Israel, which is another expression for the Divine Influence connected with Israel himself and the whole of his posterity, to rule and guide them, but not to be merely in external contact with them. Not everyone who wishes is permitted to say, 'My God and Holy One!' except in a metaphorical and traditional way. In reality only a prophet or a pious person with whom the Divine Influence is connected may say so. For this reason they said to the prophet: 'Pray to the Lord, thy God' (I Kings 13:6). The relation of this nation to others was to have been like that of a king to ordinary people, as it is written: 'Holy shall ye be, for holy am I the Lord, your God' (Leviticus 19:2). ADONAI, spelt alef, dalēth, nūn, yōd points to something which stands at such an immeasurable altitude that a real designation is impossible. Indication is possible in one direction only. We can point to things created by Him, and which form His immediate tools. Thus we allude to the intellect, and say that its seat is in the heart or brain. We also say 'this' or 'that intellect.' In reality we can only point to a thing enclosed by a space. Although all organs obey the intellect, they do so through the medium of the heart or brain, which are its primary tools, which arc considered as the abode of the intellect. In a like manner we point to heaven, because it is employed to carry out the divine will directly, and without the assistance of intermediary factors. On the other hand we cannot point to compound objects, because they can only operate with the assistance of intermediary causes, and are connected with God in a chain-like manner. For He is the cause of causes. He is also called 'He who dwelleth in heaven' (Psalms 123:1), and 'For God is in heaven,' (Ecclesiastes 5:1). One often says, 'Fear of heaven,' and 'fearing heaven in secret,' 'mercy shall come for them from heaven.' In a similar way we speak of the 'pillar of fire,' or the 'pillar of cloud,' worship them, and say that God is therein, because this pillar carried out His will exclusively, unlike other clouds and fires which arise in the air from different causes. Thus we also speak of the 'devouring fire on the top of the mount' (Exodus 24:17), which the common people saw, as well as of the spiritual form which was visible only to the higher classes: 'under His feet as it were a paved work of a sapphire stone' (Exodus 24:10). He is further styled: Living God. The holy ark is alluded to as 'The Lord of the whole earth,' because miracles happened as long as it existed, and disappeared with it. We say that it is the eye which sees, whilst in reality it is the soul that sees. Prophets and pious Sages are spoken of in similar terms, because they, too, are original instruments of the divine will which employs them without meeting with unwillingness, and performs miracles through them. In illustration of this the Rabbis said: 'The words: Thou shalt fear the Lord thy God,' include the learned disciples. He who occupies such a degree has a right to be styled 'a man of God,' a description comprising human and divine qualities, and as if one would say: godly man. Now in speaking of a divine being we use the appellation, Adōnāi--alef, dalēth, nūn, yōd--as if we wished to say: 'O Lord.' Metaphorically speaking, we point to a thing encompassed by a place as: 'He who dwells between the cherubim,' or 'He who dwells in Zion,' or, 'He who abides in Jerusalem.' The attributes of this kind are many, although His essence is only one. The variety arises from the variety of places where God's essence dwells, just as the rays of the sun are many whilst the sun is everywhere the same. This simile is not quite complete. Were only the rays of the sun visible, but not the sun itself, their origin would have to be demonstrated. I must enlarge on this subject a little more, because there are debatable points about it, viz. firstly, how it is possible to speak of space in connexion with a being that has no place; secondly, how can one believe that a subject to which one can point could be the Prime Cause? In reply to these objections we say in the first instance, that the senses can only perceive the attributes of things, not the substrata themselves. In a prince e.g., thou perceivest his external and visible form and proportions. It is not these to which thou must render homage. Thou seest him in war in one habit, in his city in another, in his house in a third. Following thy judgment rather than thy perception, thou sayest that he is the king. He may appear first as a boy, then as a youth, then in his prime, and finally as an old man; or as a healthy or sick man, his appearance, manner, disposition and qualities being changed. Still thou considerest him to be the same and the king, because he has spoken to thee and given thee his commands. The royal side of him is but the intellectual and rational one, but this is essence, not limited to space and not to be pointed to, although thou dost so and sayest that he is the king. But if he is dead, and thou seest the same old form, thou wilt conclude that this is not the king, but a body which can be moved by whoso wishes, which depends upon chance and other peoples’ humour, like a cloud in the air which one wind brings hither and another drives away, one wind gathers, another disperses. Previously he was a body which was subject to the royal will alone, resembling the divine pillar of cloud which no wind was able to disperse. Another instance is offered by the sun, which we see as a round, flat body, resembling a shield and giving forth light and heat, being in repose. Reason considers it to be a globe a hundred and sixty-six times larger than the globe of the earth, neither hot nor immovable, but moving in two opposite directions, from west to east, and from east to west, under conditions it would lead us too far to discuss. The senses have not the faculty of perceiving the essence of things. They only have the special power of perceiving the accidental peculiarities belonging to them which furnish reason with the arguments for their essence and causes. Why and wherefore are accessible to pure reason only. Everything that shares active intellect, like the angels, grasps the subjects in their true essence without requiring the medium of accessories. But our intellect which a priori is only theoretical, being sunk in matter, cannot penetrate to the true knowledge of things, except by the grace of God, by special faculties which He has placed in the senses, and which resemble those perceptible accessories, but are always found with the whole species. There is no difference between my perception and thine that this circumscribed disc, giving forth light and heat, is the sun. Should even these characteristics be denied by reason, this does no harm, because we can derive from it arguments for our purposes. Thus also a sharp-eyed person, looking for a camel, can be assisted by a weak-eyed and squinting one who tells him that he has seen two cranes at a certain place. The sharp-eyed person then knows that the other has only seen a camel, and that the weakness of his eyes made him believe that it was a crane, and his squint that there were two cranes. In this way the sharp-eyed person can make use of the evidence of the weak-eyed one, whilst he excuses his faulty description by his defective sight. A similar relation prevails between senses and imagination on one side, and reason on the other. The Creator was as wise in arranging this relation between the exterior senses and the things perceived, as He was in fixing the relation between the abstract sense and the uncorporeal substratum. To the chosen among His creatures He has given an inner eye which sees things as they really are, without any alteration. Reason is thus in a position to come to a conclusion regarding the true spirit of these things. He to whom this eye has been given is clear-sighted indeed. Other people who appear to him as blind, he guides on their way. It is possible that this eye is the power of imagination as long as it is under the control of the intellect. It beholds, then, a grand and awful sight which reveals unmistakable truths. The best proof of its truth is the harmony prevailing among the whole of this species and those sights. By this I mean all the prophets. For they witnessed things which one described to the other in the same manner as we do with things we have seen. We testify to the sweetness of honey and the bitterness of the coloquinth. and if anyone contradicts us, we say that he has failed to grasp a fact of natural history. Those prophets without doubt saw the divine world with the inner eye; they beheld a sight which harmonized with their natural imagination. Whatever they wrote down, they endowed with attributes as if they had seen them in corporeal form. These attributes are true as far as regards what is sought by inspiration, imagination, and feeling; they are untrue as regards the reality which is sought by reason, as we have seen in the parable of the king. For anyone who says that he is a tall, white figure clothed in silk, and wearing the royal insignia on his head has spoken no untruth. Whilst he who says that this is none other than the intelligent, sagacious person, who issues commands and prohibitions, in this city, in this age, and rules this people, has not spoken an untruth either. If a prophet sees with his mind's eye the most perfect figure ever beheld in the shape of a king or judge, seated on his throne, issuing commands and prohibitions, appointing and deposing officials, then he knows that this figure resembles a powerful prince. But if he sees a figure bearing arms or writing utensils, or ready to undertake work, then he knows that this figure resembles an obedient servant. Do not find it out of place that man should be compared to God. Upon deeper consideration reason might compare him to light, because this is the noblest and finest of all material things, and which has the greatest power of encompassing the component parts of the world. If we reflect on the attributes (which are essential whether they be taken in metaphorical or real sense) such as: living, omniscient, almighty, omnipotent, guiding, arranging, giving everything its due, wise and just, we shall find nothing resembling God more closely than the rational soul--in other words, the perfect human being. But here we must lay stress on his human character, not on his corporeality (which he has in common with the plant), or on his being endowed with life (which he has in common with the animals). Philosophers compared the world to a great man, and man to a small world. If this be so, God being the spirit, soul, intellect and life of the world--as He is called: the eternally Living, then rational comparison is plausible. Nay, a prophet's eye is more penetrating than speculation. His sight reaches up to the heavenly host direct, he sees the dwellers in heaven, and the spiritual beings which are near God, and others in human form. They are alluded to in the verse: 'Let us make man in our image after our likeness' (Genesis 1:26). The meaning is: I have displayed wisdom in arranging the creation in the following order: elements, metals, animals which live in the water as well as in the air, and those with fully developed senses and wonderful instincts. Next to this class there is only one which approaches the divine and celestial. God created man in the form of His angels and servants which are near Him, not in place but in rank, as we cannot speak of place in connexion with God. Even after these two comparisons, imagination can give him no other form than that of the noblest human being, who arranges order and harmony for the rest of mankind, in the same systematic way as God has done for the universe. At times the prophet sees princes deposed and others raised to the throne, and kingdoms judged, 'till the thrones were placed, and the Ancient of Days did sit' (Daniel 7:9); at other times he sees wrath poured out and the people in mourning on account of their threatened abandonment by Him, 'Who is sitting upon a throne high and lifted up . . . above it stood the seraphim.' (Isaiah 6:1, sq.). At other times, even outside the confines of prophecy, he sees the departure of the chariot as Ezekiel saw it, and retained it in his memory. For when the geographical limits of the land of prophecy were fixed, 'from the Red Sea, till the sea of the Philistines,' the desert of Sinai, Paran, Seir and Egypt were included. This area was also privileged. Whenever a person was found in it who fulfilled all the necessary conditions, these sights became distinctly visible to him, 'apparently, and not in dark speeches,' just as Moses saw the Tabernacle, the sacrificial worship, and the land of Canaan in all its parts; or in the scene when, 'the Lord passed by before him.' Elijah had a vision also within this area. These things, which cannot be approached by speculation, have been rejected by Greek philosophers, because speculation negatives everything the like of which it has not seen. Prophets, however, confirm it, because they cannot deny what they were privileged to behold with their mind's eye. Such a number of them, living as they did in various epochs, could not have acted upon some common understanding. These statements were borne out by contemporary sages who had witnessed their prophetic afflatus. Had the Greek philosophers seen them when they prophesied and performed miracles, they would have acknowledged them, and sought by speculative means to discover how to achieve such things. Some of them did, so especially gentile philosophers. The name Adonāi, (spelt alef, dalēth, nūn, yōd) must be understood in a similar way, because of the idea of divine sovereignty which it conveys. We say: 'O my Lord,' or, 'Messengership of the Lord,' which is another name for divine ordination. Some angels are only created for the time being from fine elementary corpuscles, others are lasting, and are perhaps those spiritual beings of which the philosophers speak. We have neither to refute nor to adopt their views. Concerning the visions seen by Isaiah, Ezekiel, and Daniel, there is some doubt whether their objects were newly created, or of the number of those lasting spiritual beings. 'Glory of God' is that fine substance which follows the will of God, assuming any form God wishes to show to the prophet. This is one view. According to another view the Glory of God means the whole of the angels and spiritual beings, as well as the throne, chariot, firmament, wheels, spheres, and other imperishable beings. All this is styled 'Glory,' just as a king's retinue is called his splendour. Perhaps that was what Moses desired, when he said: 'I beseech Thee, shew me Thy glory.' God fulfilled his wish on the condition that he should not see His face which no mortal could endure, as He said: 'And thou shalt see My back parts, but My face shall not be seen.' This includes the glory which the prophet's eye could bear, and there are things in its wake which even our eye can behold, as the 'cloud,' and 'the devouring fire,' because we are accustomed to see them. The higher degrees of these are so transcendental that even prophets cannot perceive them. He, however, who boldly endeavours to do so impairs his constitution, even as the power of sight is impaired. People with weak eyes only see by subdued light after sunset, like the bat. Weak-eyed people can only see in the shadow, but people with strong eyes can see in sunlight. No eye, however, can look into the bright sun, and he who attempts to do so is stricken with blindness. Such is the explanation of the 'Glory of God,' 'the Angels of the Lord,' and the 'Shekhinah of the Lord,' as they are called in the Bible. Occasionally they are applied to objects of nature, e.g., 'Full is the whole earth of His glory,' (Isaiah 6:6), or, 'His kingdom ruleth over all' (Psalms 103:19). In truth, glory and kingdom do not become visible except to the pious, and the pure, and to the prophets who impart the conviction to the heretic that judgment and rule on earth belong to God, who knows every action of man. If this be so, it can truly be said, 'The Lord is King,' and 'the Glory of God shall be revealed.' 'The Lord shall reign for ever, thy God O Zion, unto all generations,' 'Say ye to Zion, thy God reigneth,' 'the Glory of the Lord is risen upon thee.' Now thou wilt not reject everything that has been said concerning such verses as: 'The similitude of the Lord shall he behold' (Num. xii. 8), 'they saw the Lord of Israel,' nor ma‘asēh merkābāh and Shēur Kōmàh, because in the opinion of some interpreters the reverence of God is implanted in the human mind, as it is written: 'That His fear may be before your faces.'
This is a reference to the deep inner meaning of tzellem, it being one of the loftiest concepts in creation, containing within it most of the Zohar’s innermost secrets. That said, herein we will address the term tzellem in the manner of the early plain-text commentators on the verse “Let us make man with our tzellem and per our d’moot” (Bereshit 1:26).
Annotation: And this is the plain meaning of this matter in the text (Bereshit 1:26): “let us make man”—using a plural syntax, wishing to convey that all of them should donate their power and material to construct him, so that he should integrate and be comprised of all of them, as is explained in his lengthy commentary in Tikkoonei Zohar Chaddash (86a) and in Raa-ya M’hemna Pinkhas 219b. Rav Chayyim Vittal (OBM) also wrote thusly in Sha-ar Ha-k’doosha (From the context, the cited text (Sha-ar Ha-k’doosha), appears to be the text we know as Sha-ahrei K’doosha. That text is divided up into chalakim and sh’arim per the citation, and the contents of section 3, sha-ar 2 corresponds well to Rav Chayyim’s current context. Concurring with this conclusion, in a footnote for this citation, Issachar Dov Rubin’s edition of the Neffesh Ha-chayyim brings text from Sha-ahrei K’doosha.) (khelek three, sha-ar 2), and in Likutei Torah (parsha Teesa) and parsha Ha-ahzeenu, refer there.
And what is written in Bereshit Rabba, parsha 8: “‘And God-Elohi”m said, let Us make man’ (Bereshit 1:26)—Over whom was He declared Sovereign? Rabbee Yehoshua stated in the name of Rabbee Leivee: ‘Over the labor of heaven and earth was He declared Sovereign’. Rabbee Shmuel bar Nakhman stated: ‘In the labor of creating each day was He declared Sovereign’.” And in Kohelet Rabba (perek 2, pasuk 12): “‘that which was already completed in him?’ (Kohelet 2:12)—It’s not written here ‘He completed’, but rather ‘completed (Heb.: ah-sa-hoo) in him (Heb.: ah-soo-hoo) ’, as if to say that the Holy One (blessed be He) and His court were appointed over each and every of your organs/limbs, and sets you up in the way you were designed. And if you should assert that there are two domains (Heb.: shtei r’shoo-yote—two gods that share ultimate power) , did it not already state (Devarim 32:6): ‘has He not created you and established you?’”—thus it is explained.
And refer to Zohar Sh’mote 12a and in parshat Sh’lakh 174b [regarding] the secret of the verse “let the earth bring forth living soul-Neffesh”…, and in parshat Sh’mini 39b, “and all the living soul-Neffesh (Heb.: Neffesh ha-khayya) ”… . And refer to the end of parshat Va-et-kha-nahn in the mishna, and refer to the RaMBa”N (OBM) in the verse “let us make man” (Bereshit 1:26), for God’s-YHV”H spirit-Ruakh spoke within him. And therefore, First Adam was capable of living forever, for “the wisdom enlivens its master” (Kohelet 7:12), and for that reason is called soul-Chayya. That is “let the earth bring forth neffesh chayya”. Because of his sin it departed from him. [For more details] refer to what the Ariza”l (OBM) wrote in chapter 15, and at the beginning of chapter 21, and in chapter 31 of the Gilgoolim.
In Zohar (parshat Shmini 35b): “Rabbee Cheeya stated: ‘The written Torah and the oral Torah provide the foundation for a person in the world (Heb.: ma-ah-mee-deem lo la-ah-dahm ba-o-lahm) . For that reason it’s written (Bereshit 1:26): “Let us make man with our tzellem and d’moot”’.” For lo, the Torah is called tzellem and d’moot, as we described: the matter of tzellem being the sealed away worlds, and d’moot being the revealed worlds.
And for that reason when man was created it’s written (Bereshit 1:26) “Let us make man with our tzellem and per our d’moot”. And when Adam birthed Shet it’s written (Bereshit 5:3) “And he birthed with his d’moot and per his tzellem”—That when man was created, the Holy One (blessed be He) created the powers of the roots that are the tzellem, so that a person can perform the actions of the mitzvote, as is written (Bereshit 2:15): “to serve it and safeguard it” (Heb.: l’avda oo-l’shamra) . And our sages (OBM) expounded (Zohar Bereshit): “these are the positive mitzvote and the negative mitzvote”.
The immortality of the soul is supported by some passages in the Pentateuch. 10.1. Having proven the natural reasons for the immortality of the soul, chanted by Homer, Virgil, Ovid, and other poets, it remains for us to show the authority of the divine books, which we will use to disprove the second proposal of the Sadducees and atheists. The immortality is shown where it is written, נעשה אדם בצלמנו כדמותנו Let us make man in our image, after our likeness (Genesis 1:26)
Chapter eleven explains that by a study of the law of Moses we can find out what are the essential bases of divine law, seeing that all agree that it is divine. Accordingly we infer that the three things mentioned are principles of divine law, seeing that they are laid down in the book of Genesis at the beginning, as the principles of every science are laid down at the beginning of that science. It is pointed out that the real beginning of the Torah is the first verse of chapter five. It explains also the meaning of the expression, Let us make man in our image (Gen. 1, 26).
There are three kinds of questions, each corresponding to a different aspect of God, Humanity, and the intellectual quest. The first belongs to the sphere of ḥokhma, “wisdom,” and includes scientific, historical, and sociological inquiry. Rashi interprets the phrase describing the creation of man “in Our image, according to Our likeness” (Gen. 1:26) to mean “with the power to understand and discern.” Homo sapiens is the only being known to us capable of framing the question “Why?” Maimonides includes scientific and philosophical understanding as part of the commands to love and fear God, because the more we understand of the universe, the more awe-inspiring it and its Architect reveal themselves to be. The sages coined a blessing for seeing a sage distinguished for his or her worldly knowledge (“Blessed are You…who has given of His wisdom to human beings”). The first request we make in the daily Amida prayer is “favor us with knowledge, understanding, and insight.” Human dignity is intimately related to our ability to fathom the workings of the universe, natural and social. Ḥokhma is an encounter with God through creation. Making man in His image, the creative God endowed mankind with creativity.
Furthermore, there are commandments that are not obligatory for everyone, but only one individual can fulfill them on behalf of the public. For example, sounding the shofar on Yom Kippur and Memorial Day, the daily burnt offering, additional offerings, the public Torah reading, and similarly, one judge is sufficient to rectify all the perversions in a public setting. Each person is obligated to improve themselves, recognize the commandments of the Creator who formed them, and understand their own actions. Then they will know their Creator. Thus, Moses said, "Show me Your ways, that I may know You" (Exodus 33:13), and the prophet said, "Let not the wise man boast in his wisdom" (Jeremiah 9:22), indicating that true wisdom is to know God. It is written in the Torah, "You shall know this day and consider it in your heart" (Deuteronomy 11:2), and David said, "Know the God of your fathers and serve Him with a whole heart" (1 Chronicles 28:9), for this is why humanity was created. And after one has rectified themselves, they may rectify others if they are able. Our ancient sages, may their memory be blessed, knew the secrets of the Divine Chariot (Merkavah) and the measurement of celestial heights. However, it should be emphasized that they only expounded upon these matters. Their words require interpretation, just as the words of the Torah do, as it is written, "Let us make man in our image, after our likeness" (Genesis 1:26). In the prophecy of Ezekiel, it is described as "the appearance of a man from above" (Ezekiel 1:26), and it further states, "in the likeness of the appearance of the glory of the Lord" (Ezekiel 1:28). At the end of it all, this book [the Sefer Yetzirah] alludes to this secret.
Souls - The work of the Place to the souls: there are five names. N[efesh]. R[uach]. N[eshamah]. Ch[ayah]. Y[echidah]. [They come] from 5 faces. Ch"y [chayah and yechidah] from Atzilut. Neshamah from Briah. Ruach from Yetzirah. Nefesh from Asyah. The force of a human being is found from malchut of asyah until the keter of atzilut. This is why it is written: "Let us make the Human in Our image as Our Character and they shall rule over the fish-creatures of the sea" (Genesis 1:26).
Said the Intellect - I will say further to you on this subject, that when we descend into the details of the matters of the soul and the body, we will understand well how all of them are dependent on this root of the two characteristics that we mentioned, for each one of them can be discussed in all of its matters based on its source, and this is an adequate reason for all of these matters. And not only this, but the decree from his wisdom may He be blessed, was to demonstrate the paths of these characteristics in the body and the soul which come about through them. And we find, that even though the body comes through hiding of His countenance, it and its matters, still it in properties and parts are drawn entirely from the behavior of hiding of His countenance; and the soul is also drawn entirely from the behavior of illumination of his countenance. This is a detail in our parsing of man as it says in regard to him (Genesis 1:26) "...in our image and likeness" - the the demonstrates in his form all of the arrangement of His characteristics may He be blessed:
Part 2: Underlying the entire order is the archetypal Likeness of Man (דמות אדם, d’mut Adam)... Of the archetypal Likeness of Man it is written: “Let us make Adam in our image, after our likeness” (Genesis 1:26). We see that this likeness includes and encompasses all the powers of holiness.
There is another division that was not explained in the preceding gate, which is that the ten Sefirot also subdivide further into 613 aspects, as will be explained. Nevertheless, it is understood that all the worlds as a whole, as well as each particular world, in and of itself, is created in the form of the lower man. This is the mystery of the verse, (Genesis 1:26) “Let us make man in Our image, after Our likeness.” Understand this well.
We thus have explained that man includes all the worlds within himself, about which it is written, (Ecclesiastes 12:13; See Talmud Bavli, Shabbat 30b) “For this is the whole of man.” This is also the inner meaning of the verse, (Genesis 1:26) “Let us make man in Our image, after Our likeness,” and is why the word, “Let us make-Na’aseh-נעשה,” is in the plural form, since all worlds are partners, both in his making and in his deeds. Because of this, he includes the form of man (Adam-אדם) of all the worlds within himself, for they all are in need of his deeds. This is also the meaning of the verse, (Genesis 2:15) “HaShem-יהו״ה God took the man and placed him in the Garden of Eden, to work it and to guard it,” referring to the fulfillment of the positive commandments (to work it) and the negative commandments (to guard it). (Targum Yonatan ben Uziel to Genesis 2:15 ibid.; Pirkei d’Rabbi Eliezer, Ch. 12 and elsewhere.) This is also the meaning (See Talmud Bavli, Chullin 60b; Midrash Bereishit Rabba 13:3, 13:8) of the verse, (Genesis 2:5) “For HaShem-יהו״ה God had not yet sent the rain upon the earth,” after which the verse continues and gives the reason, “because there was yet no man to work the earth.” This also is the meaning of the verse, (Isaiah 51:16) “And I have placed My words in your mouth, and have covered you with the shadow of My hand, to implant the heavens and to set a foundation for the earth, and to say to Zion, ‘You are My people.’” For, it is man who draws life to the heavens and the earth through his deeds, and it therefore is as if he planted and founded them. This is why the verse concludes with the words, “You are My people (Ami Atah-עמי אתה),” which can be read, “You are with Me (Eemee Atah-עמי אתה),” which as our sages, of blessed memory stated, (See introduction to Zohar; Tikkunei Zohar, Tikkun 69 and elsewhere.) means “My partner.” That is, “I create them and you sustain them.”
26. “And God-Elohi”m-אלהי״ם said ‘Let us make Man.’” (Genesis 1:26)
[The Holy One wanted to create the human] like the form of His image/d’yoqna, without nakedness and without rupture or division, as it said: “Let us make a human in our image as our likeness”, to have all the Sefirot included in him . . . and to unite Son and Daughter (Tif ’eret and Malkhut), who are siblings.
and opened up the gate of the East, from where light flows. The light which had been bestowed on it at the beginning, the South gave forth in full glory, and the South took hold upon the East. The East took hold on the North, and the North awakened and, opening forth, called loud to the West that he should come to him. Then the West traveled up into the North and came together with it, and after that the South took hold on the West, and the North and the South surrounded the Garden, being its fences. Then the East drew near to the West, and the West was gladdened and it said, “Let us make man in our image, after our likeness” {Gen. 1:26}, to embrace like us the four quarters and the higher and the lower. Thereupon were East and West united, and produced man. Therefore have our sages said that man arose out from the site of the Temple.
What is "those who despise me will be of little account" [1 Samuel 2:30]? That is he who does not know how to unify the Holy Name, to tie the knot of faith, to make flow to the place that needs [it] and to honor the name of his Master. [It was] better for him if he had not been created, and all the more so one who does not focus on "Amen". And on this, everyone who moves with his lips in cleanness of heart, with cleaning water, what is written concerning him: "And God said: Let us make Adam" [Genesis 1:26], as if to say: because of Adam who knows how to unify "image" and "likeness" as is proper, "they [in the plural] shall them rule over the fish of the sea" [Genesis 1:26]. (Until here the other interpretation)
"And God said: 'Let us make man (Adam)'" [Genesis 1:26]. "the man (Ha-Adam)" is not written, but "man (Adam)", undefined, to exclude Adam of above, who was made with the complete name [יהוה אלהים HaShem God]. When this one was completed, that one was completed. Male and female are completed to make all complete. יהוה [refers to] the side of the male, אלהים [refers to] the side of the female. The male was stretched out, and was arranged in its arrangements as [was] the mother, with the mouth of a penis. The kings that had been abolished, were here established.
“This is the statute of the Torah…” – Rabbi Yitzḥak began: “All this I attempted with wisdom; I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). It is written: “God granted wisdom to Solomon…[like the sand that is on the seashore]” (I Kings 5:9). What is “like the sand”? The Rabbis say: He granted him wisdom corresponding to that of all of Israel, as it is stated: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). Rabbi Levi said: Just as the sand is a barrier for the sea, (Thus, the sea is "contained" by the sand barrier.) so too, wisdom was contained within Solomon. The parable they say: You lack knowledge, what have you acquired; you acquired knowledge, what are you lacking? “A man with no constraint to his spirit is a breached city without a wall” (Proverbs 25:28). “Solomon’s wisdom exceeded the wisdom of all the people of the east” (I Kings 5:10) – what was the wisdom of the “people of the east”? They were knowledgeable and clever in divination by bird calls. Rabbi Shimon ben Gamliel said: Regarding three matters I praise the people of the east: They do not kiss on the mouth, but rather on the hand; they do not bite with their mouth, but they cut with a knife; and they seek counsel only in a spacious area, as one consults only in the field. “And all the wisdom of Egypt” (I Kings 5:10) – what was the “wisdom of Egypt”? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho. He said to him: Send me craftsmen, at their standard wages, as I seek to build the Temple. What did he do? He assembled all his astrologers. They looked and saw people who were destined to die that year, and sent them to him. When they came to Solomon, he saw by means of the Divine Spirit that they would die in that year. He gave them their shrouds and sent them to him. He sent to him: Did you not have shrouds with which to bury your dead? Here they are for you, they and their shrouds. “He became the wisest of all people [haadam]” (I Kings 5:11) – Adam the first man, what was his wisdom? You find that when the Holy One blessed be He sought to create Man, He consulted with the ministering angels. He said to them: “Let us make man in our image” (Genesis 1:26). They said before Him: “What is man that You remember him” (Psalms 8:5)? He said to them: ‘Man, whom I seek to create, his wisdom is greater than yours.’ What did He do? He assembled all the animals, beasts, and birds and passed them before them. He said to them: (To the angels.) ‘What are the names of these?’ They did not know. When He created Adam, he passed them before him. He said to him: ‘What are the names of these?’ He said: ‘This one it is fitting to call bull, this one lion, this one horse, this one donkey, this one camel, and this one eagle,’ as it is stated: “Adam called names” (Genesis 2:20). He said to him: ‘And you, what is your name?’ He said to him: ‘Adam.’ ‘Why?’ ‘It is because I was created from the earth [adama].’ The Holy One blessed be He said to him: ‘I, what is My name?’ He said to Him: ‘Lord.’ ‘Why?’ ‘It is because You are Lord over all the creations.’ That is what is written: “I am the Lord, it is My name” (Isaiah 42:8) – it is My name that Adam the first man called Me. It is My name that I stipulated between Me and Myself; it is My name that I stipulated between Me and My creations. “More than Eitan the Ezraḥite” (I Kings 5:11) – this is Abraham, as it is stated: “A contemplation by Eitan the Ezraḥite” (Psalms 89:1). (See Bava Batra 15a.) “Heiman” (I Kings 5:11) – this is Moses, as it is stated: “Not so My servant Moses; [in all My house he is faithful [ne’eman]]” (Numbers 12:7). “And Kalkol” (I Kings 5:11) – this is Joseph, as it is stated: “Joseph sustained [vaykhalkel]…” (Genesis 47:12). The Egyptians said: Did not this slave reign over us only due to his wisdom? What did they do? They brought seventy tablets and wrote on them seventy languages. They would cast them before him, and he would read each and every one in its language. Moreover, he could speak in the sacred tongue, which they did not have the ability to understand, as it is stated: “He established it as a precept for Joseph [bihosef] [when he went out over Egypt]; I learned a language I had not known” (Psalms 81:6). (The Holy One blessed be He added a heh to Joseph’s name, granting him the ability to understand languages that he had previously been unable to understand.) “Darda” (I Kings 5:11) – this is the generation [dor] of the wilderness, which had knowledge [de’a]. “Sons of Maḥol” (I Kings 5:11) – as the Holy One blessed be He pardoned [maḥal] them for the act of the calf. “He spoke three thousand parables; [and his songs [shiro] were one thousand and five]” (I Kings 5:12) – Rabbi Shmuel bar Naḥmani said: We reviewed all of the verses and found that Solomon prophesied only close to eight hundred verses. Rather, it teaches that in each and every verse that he said there were two or three interpretations, just as it says: “[A wise admonisher in a heedful ear is] a nose ring of gold and an adornment of fine gold” (Proverbs 25:12). (These are two parables for one scenario.) The Rabbis say: Three thousand parables for each and every verse, and one thousand and five songs for each parable. It is not written here, “his songs [shirav],” but rather, “its song [shiro]” – the song of the parable. “He spoke to the trees” (I Kings 5:13) – is it possible for a person to speak to trees? Rather, Solomon said: Why is a leper purified with the highest of the high and the lowest of the low, the cedar and the hyssop? (Leviticus 14:1–7.) It is because he exalted himself like the cedar that he was afflicted with leprosy. Once he humbled himself like the hyssop, he was healed by the hyssop. “He spoke to the animals and to the birds” (I Kings 5:13) – is it possible for a person to speak to animals and birds? Rather, he said: Why is an animal permitted with two signs and the bird with one sign? (When an animal is slaughtered both the trachea and esophagus must be cut, but when a bird is slaughtered it is sufficient to cut one of them.) It is because the animal was created from dry land. But the bird, one verse says from the earth, as it is written: “The Lord God formed from the ground every beast of the field and every bird of the heavens” (Genesis 2:19). And one verse says: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20). Bar Kappara says: They were created from the mud in the sea. Rabbi Avin said in the name of Rabbi Shmuel: Nevertheless, the legs of the rooster are like the scales of the fish. “And to crawling creatures” (I Kings 5:13) – is it possible for a person to speak to crawling creatures? Rather, Solomon said: Why is it that the eight creeping animals that are written in the Torah, one who traps them or wounds them incurs liability, (On Shabbat.) but the other creeping animals, he is exempt? It is because they have hides. “And to the fish” (I Kings 5:13) – is it possible to say this? Rather, why do animals, beasts, and birds require ritual slaughter, but fish do not require ritual slaughter? It is, rather, from this verse: “Will flocks and cattle be slaughtered for them…[if all the fish of the sea will be gathered for them]” (Numbers 11:22). Yaakov of Kefar Niboraya issued a ruling in Tyre regarding fish, that they require ritual slaughter. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you issue this ruling?’ He said to him ‘from here: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20) – just as the bird requires ritual slaughter, so too, fish require ritual slaughter.’ He said to them: ‘Recline him and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where?’ He said to him: ‘From here: “Will flocks and cattle be slaughtered for them…if all the fish of the sea will be gathered for them” (Numbers 11:22) – these require ritual slaughter and these require gathering.’ He [Yaakov of Kefar Niboraya] said: ‘Strike your striking, as it is favorable for absorbing.’ (Absorbing lessons for the future.) Yaakov of Kefar Niboraya issued a ruling in Tyre regarding an Israelite man who consorted with a gentile woman and begot a son, that the son is circumcised on Shabbat. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you arrive at this?’ He said to him: ‘As it is written: “They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18).’ (Since lineage is determined by the father, he claimed that if the father is Jewish, the son is Jewish.) He said to them: ‘Bend him over and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where do you prove it to me?’ He said to him; ‘If a member of the nations were to come to you and say: I wish to become a Jew provided that I can be circumcised on Shabbat day or on Yom Kippur, does one desecrate the Shabbat for him or not? Is it not so, that one desecrates the Shabbat only for the son of the daughter of an Israelite alone?’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is written: “Now, let us establish a covenant with our God to send away all the wives, and those born from them, according to the counsel of the Lord” (Ezra 10:3).’ He said to him: ‘Are you flogging me on the basis of Tradition?’ (The Prophets and the Writings. ) He said to him: ‘It is written: “Let it be done in accordance with the Torah”’ (Ezra 10:3). He said to him: ‘From what Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is written: “You shall not marry them” (Deuteronomy 7:3). Why? “Because he will divert your son from following Me” (Deuteronomy 7:4). Your son who comes from an Israelite woman is called your son, but your son who comes from a Kushite woman is not called your son, but rather, her son.’ (See Yevamot 17a.) He said: ‘Strike your striking, as it is favorable for absorbing.’ Solomon said: Regarding all these I was able to comprehend, but the portion of the red heifer I investigated, I asked, and I searched; “I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23).
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
“The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19). “The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination, (He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination.) as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19). Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me. He then passed them [the animals] before him in pairs. He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future; (See Genesis 3:12.) therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
“And the man was intimate [vehaadam yada]” – Rabbi Huna and Rabbi Yaakov bar Avin said in the name of Rabbi Abba bar Kahana: No creature engaged in cohabitation before Adam the first man – vayeda is not written here, but rather, “vehaadam yada Eve his wife” (Adam is mentioned before the verb, indicating that Adam was the first to engage in intercourse.) – he taught the means of cohabitation to all. Another matter, “[He banished the man…] and the man was intimate [yada] [with Eve [ḥava]]” (Genesis 3:23–4:1) – he realized [yada] from what tranquility he had been displaced, and he realized [yada] what Eve had done to him. Rav Aḥa said [of Eve]: The serpent was your serpent and you were Adam’s serpent [ḥivia]. (That is, the serpent was the cause of your downfall, and you, in turn, were the cause of Adam’s downfall.) “She conceived and gave birth to Cain” – Rabbi Elazar ben Azarya said: Three miracles occurred on that day. On that day they were created, on that day they cohabited, and on that day they produced offspring Rabbi Yehoshua ben Korḥa said: Two people went up into the bed and seven descended: Cain and his twin sister and Abel and his two twin sisters. “And said: I have acquired a man with [et] the Lord” – when a woman bears children, she says: I have now acquired my husband (Ish (translated in the verse as “man”) can also mean husband.) into my possession. Rabbi Yishmael asked Rabbi Akiva, saying to him: Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here? He said: Had it been written: Kaniti ish Hashem it would have been difficult, (Omitting et, It would have implied that she had acquired the Holy One blessed be He.) so instead, it stated “with God” [et Hashem]. (Thus, et is not superfluous here, and no teaching should be derived from its use. ) He said to him: “For it is not an empty matter for you [mikem]” (Deuteronomy 32:47) – if it is empty, it is because of you [mikem], (If you find something in the Torah that appears devoid of significance, it is because of your own ignorance.) because you do not know how to expound. Rather, et Hashem – previously, Adam was created from earth and Eve was created from Adam. But from now on, [Eve said,] offspring will come about in our image and in our likeness – a man will not [produce offspring] without woman, nor will a woman without a man, nor both of them without the Divine Presence. (Kaniti ish et Hashem means: I have acquired this child through a man and through God.)
“God blessed Noah and his sons, and He said to them: Be fruitful and multiply, and fill the earth” (Genesis 9:1). “God blessed Noah and his sons, and He said to them: Be fruitful and multiply, and fill the earth” – this pertains to the merit of the offerings. (It was due to the merit of Noah’s sacrifices that God blessed mankind to be fruitful.) “And fear of you and dread of you will be upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea: into your hand they are given” (Genesis 9:2). “And fear of you and dread of you will be” – fear and dread were restored, but dominion was not restored. (When Adam was created, He had “dominion over the fish of the sea, and over the fowl of the air, and over the cattle” (Genesis 1:26). When the decree of destruction was sealed against the generation of the Flood, the animals ceased to show any submissiveness to man. Now God restored the animals’ “fear and dread” of man, but stopped short of restoring man’s dominion over them.) When was it restored? It was in the days of Solomon, as it is stated: “For he had dominion (Including dominion over the animals.) over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). It is taught: Rabbi Shimon ben Elazar says: One may desecrate Shabbat on behalf of a day-old baby [to save its life], but one may not desecrate Shabbat on behalf of the dead David king of Israel. (Moving a dead body is forbidden on Shabbat, even that of King David himself.) As long as a person is alive, one may desecrate Shabbat on his behalf, but if he is dead, one may not desecrate Shabbat on his behalf. Likewise, Rabbi Shimon ben Elazar says: One need not guard a one-day-old baby from moles or snakes, that they not gouge out his eyes; [even] a lion sees him and flees, a serpent sees him and flees. But when [the giant] Og king of Bashan dies, one needs to guard him from moles and mice, that they not gouge out his eyes. As long as a person his alive, fear of him is upon all the creatures. When he dies, fear of him is removed. That is what is written: “And fear of you and dread [ḥitekhen] (The Midrash interprets this word to be related to ḥayutkhem, during your life.) of you will be [upon every beast].”
“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” (Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.) But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). (The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). ) Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, (That is, two conjoined bodies, male and female.) and [subsequently] He sawed him in two (Separating the female part from the male part.) and made [for] him two backs, (Where they had previously been joined together.) a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). (This line is misplaced here and belongs in section 1, as indicated there.) Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last (The Hebrew text says “first,” but Rashi emends the text.) day, and first [kedem] among the acts of creation on the last day. (Adam’s spirit was created as the first act of the last day, and his body was created as its final act.) This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. (As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).) Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
Rabbi Hoshaya said: When the Holy One blessed be He created Adam the first man, the ministering angels erred concerning him and sought to proclaim “holy” before him. This is analogous to a king and a governor who were in a chariot, and the residents of the province wanted to salute the king by proclaiming: Domine. (O Lord.) But they did not know which one he was. What did the king do? He pushed him [the governor] out of the chariot, and then they all knew that he was the governor. So, when the Holy One blessed be He created Adam the first man, the ministering angels erred concerning him and sought to proclaim “holy” before him. What did the Holy One blessed be He do? He cast a deep slumber upon him, and everyone then knew that he was [merely] a man. That is what is written: “Desist from man, who has breath in his nostrils, for in what way is he worthy?” (Isaiah 2:22).
“So God created man in His own image, in the image of God created He him; male and female He created them” (Genesis 1:27). “Male and female [unkeva] He created them” – this is one of the words that they changed for King Ptolemy: (When Ptolemy gathered seventy Sages to translate the Torah into Greek – the Septuagint (see Megilla 9a). There were several places where the Sages veered from translating literally in order to evade various problems.) “A male and his orifices [unkuvav] he created them.” (They made this change to avoid a seeming contradiction between this verse and another verse (Genesis 2:18), in which it appears that Adam was created alone, without a female.) Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak, and the Rabbis in the name of Rabbi Elazar say: He endowed him [Adam] with four features from the supernal realm and four features from the lower realm. [From the lower realm:] He eats and drinks as does an animal, procreates as does an animal, defecates as does an animal, and dies as does an animal. From the supernal realm: He stands as do the ministering angels, speaks as do the ministering angels, has intelligence as do the ministering angels, and sees as do the ministering angels. But do animals not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision. Rabbi Tifdai in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [created before man] procreate but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tifdai in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] the supernal and from the earthly. If he sins he will die; if he does not sin he will live.’
Rav Ḥama bar Ḥanina began: “Have you known this from [oldest times?]” (Job 20:4). Rav Ḥama bar Ḥanina said: This is analogous to a city that received its supplies by donkey drivers. They would ask one another: (The drivers entering the city would ask those departing from the city.) ‘What is the price of grain in the province today?’ The Friday ones would inquire of the Thursday ones; (And they would adapt their sales in accordance with this information.) the Thursday ones of the Wednesday ones; the Wednesday ones of the Tuesday ones; the Tuesday ones of the Monday ones; the Monday ones of the Sunday ones. The Sunday one, whom would he ask? Would he not ask the businessmen of the city? Here, too, everything that was made on each day would ask one another: ‘What creations did the Holy One blessed be He create on your day?’ The sixth day would ask the fifth day, and so on until the first day. Whom would it [the first day] ask? Is it not the Torah, that preceded the creation of the world? As Rabbi Shimon ben Lakish said: The Torah preceded the creation of the world by two thousand years. That is what is written: “I was with Him, as a protégé; [I was a delight day after day]” (The speaker is wisdom personified, that is, the Torah.) (Proverbs 8:30), and the day of the Holy One blessed be He is one thousand years, as it is written: “As one thousand years in Your eyes are like yesterday” (Psalms 90:4). (So “day after day” is two thousand years.) That is, “have you known this [from oldest times?]” (Job 20:4). The Torah knows what preceded the creation of the world. But you have license to expound only “from when man was placed upon the earth” (Job 20:4). Rabbi Elazar said, citing ben Sira: (Ben Sira 3:19–20.) “Do not seek what is too great for you, do not interrogate what is stronger than you, do not seek knowledge of what is hidden from you, and do not ask regarding what is concealed from you. Observe what is permitted for you, and you have no business with the esoteric.”
“And God said: Let us make Man” – with whom did He consult? Rabbi Yehoshua said in the name of Rabbi Levi: He consulted with the works of the heavens and the earth. This is analogous to a king who had two members of his council and he would not do anything without their knowledge. Rabbi Shmuel bar Naḥman said: He consulted with what was made on each and every day. This is analogous to a king who had an adviser and he would not do anything without his knowledge. Rabbi Ami said: He consulted with His heart. This is analogous to a king who built a palace through the services of an architect, but it was not pleasing for him. At whom should he be angry? Is it not the architect? This is a rhetorical question. That is, “He was saddened in His heart” (Genesis 6:6). (This could also be translated, “He became upset at His heart.”) Rav Asi said: This is analogous to a king who conducted a business transaction through an intermediary, and he suffered a loss. At whom should he be angry? Is it not the intermediary? This is a rhetorical question. That is, “He was saddened in His heart.”
Rabbi Berekhya said: When the Holy One blessed be He came to create Adam the first man, He foresaw righteous and wicked people descending from him. He said: If I create him, wicked people will descend from him. But if I do not create him, how will righteous people ever descend from him? What did the Holy One blessed be He do? He distanced the way of the wicked from His attention, appended the attribute of mercy to Himself, (In most of the story of creation, only the name Elohim (God) is used, but at the point man is created He is described as Hashem Elohim (the Lord, God). The title “Hashem” indicates God’s attribute of mercy.) and created him: That is what is written: “For the Lord knows the way of the righteous, and the way of the wicked will be eradicated” (Psalms 1:6). He eradicated it [the way of the wicked] from before his attention, appended the attribute of mercy to Himself, and created him. Rabbi Ḥanina did not interpret it in that manner. Rather, when He came to create Adam the first man, He consulted the ministering angels and said to them: “Let us make Man in our image, in our likeness” (Genesis 1:26). They said to him: ‘What is his nature?’ He said to them: ‘Righteous people will arise out of him.’ That is what is written: “For the Lord knows [yode’a] the way of the righteous” (Psalms 1:6) – for the Holy One blessed be He informed [hodi’a] the ministering angels about the way of the righteous. “But the way of the wicked will be eradicated” (Psalms 1:6) – He eradicated (Concealed.) it from them. He revealed to them that the righteous would arise out of him, but He did not reveal to them that the wicked would [also] arise out of him, as had He revealed to them that the wicked would arise out of him, the attribute of justice would not have allowed him to be created. (That is, they would have protested against his creation.)
Rabbi Simon said: When the Holy One blessed be He came to create Adam the first man, the ministering angels divided into various factions and various groups. Some of them were saying: ‘Let him not be created,’ and some of them were saying: ‘Let him be created.’ That is what is written: “Kindness and truth met; righteousness and peace touched” (Psalms 85:11). Kindness said: ‘Let him be created, as he performs acts of kindness.’ Truth said: ‘Let him not be created, as he is all full of lies.’ Righteousness said: ‘Let him be created, as he performs acts of righteousness.’ Peace said: ‘Let him not be created, as he is all full of discord.’ What did the Holy One blessed be He do? He took Truth and cast it down to earth. (Rejecting its counsel.) That is what is written: “You cast truth earthward” (Daniel 8:12). The ministering angels said before the Holy One blessed be He: ‘Master of the universe, why are You demeaning Your very seal? (“Truth” is the seal of the Holy One blessed be He.) Let Truth ascend from the earth.’ That is what is written: “Truth will spring from the earth” (Psalms 85:12). The Rabbis say in the name of Rabbi Ḥanina bar Idi, and Rabbi Pinḥas and Rabbi Ḥilkiya said in the name of Rabbi Simon: Meod, this refers to Man [adam]. (Adam and meod are written with the same letters.) That is what is written: “God saw everything that He had made, and, behold, it was very [meod] good” (Genesis 1:31) – Man [adam] was good. Rav Huna, the rabbi of Tzippori, said: While the ministering angels were busy deliberating with one another and engaging with one another, the Holy One blessed be He created him. He said to them: ‘Why are you deliberating? Man has already been created.’
Rav Huna said in the name of Rabbi Aivu: He created him wisely, as He created the needs of his sustenance and only then created him. The ministering angels said before the Holy One blessed be He: ‘Master of the universe, “what is a mortal that You remember him, a man that You take him into account”? (Psalms 8:5). This trouble, why should it come about?’ He said to them: ‘If so, “all sheep and cattle, all the animals of the field” (Psalms 8:8) – why were they created? “The birds of the heavens and the fish of the sea” (Psalms 8:9) – why were they created?’ This is analogous to a king who had a tower filled with all manner of fine things, but he had no guests. What pleasure does the king derive from having filled it? They said before Him: ‘“Lord, our Master, how mighty is Your name throughout the world” (Psalms 8:10) – do what pleases You.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Shmuel: He consulted with the souls of the righteous. That is what is written: “They are the potters and the inhabitants of Neta’im and Gedera; they dwelled there with the king for his works” (I Chronicles 4:23). “They are the potters [hayotzerim]” – alluding to: “the Lord God formed [vayitzer] man of dust from the ground” (Genesis 2:7). “Inhabitants of Neta’im” – alluding to: “the Lord God planted [vayita] a garden eastward in Eden” (Genesis 2:8). “And Gedera” – after “for I set the sand as a barrier [gader] for the sea” (Jeremiah 5:22). (“They are the potters and the inhabitants of Neta’im and Gedera” are all seen as allusions to the righteous, as God created man, planted the Garden, and placed boundaries for the sea only after having consulted with the souls of the righteous.) “They dwelled there with the king for his works” (I Chronicles 4:23) – “with the king,” the King of kings, the Holy One blessed be He, “they dwelled,” [referring to] the souls of the righteous, [“for his works”], as the Holy One blessed be He consulted them when creating the world.
Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: When Moses was writing the Torah, and was writing what was made on each day, when he reached this verse: “And God said: Let us make Man in our image, in our likeness” – he said before Him: ‘Master of the universe, why do you provide the heretics with basis for a claim? (By making it appear as if God had partners whom He needed to consult.) This is bewildering.’ He said to him: ‘Just write, and if someone wants to err, let him err.’ The Holy One blessed be He said to Moses: ‘Is it not so regarding this man whom I created, that I will bring forth descendants of greater and lesser status? If someone of greater status is about to seek approval from one of lesser stature than he, but he says: Why do I need to seek approval from one who is of lesser stature than I? One may say to him: Learn from your Creator, as He created the heavenly realms and the earthly realms, but when He came to create man, he consulted with the ministering angels.’ Rabbi Levi said: There is no consultation here; rather, this is analogous to a king who was strolling at the entrance to his palace, and saw a large hewn rock set off to the side. He said: ‘What should we use this for?’ Some of them [of his advisers] said: ‘[Use it for] the public baths,’ and others said: ‘For private bathhouses.’ The king said: ‘I am going to craft it into a statue.’ (A statue in my image.) Who will prevent it? (God told the angels that He was about to make man in His image, not to consult with them, but to inform them that He was doing so with or without their consent.)
The heretics once asked Rabbi Samlai: ‘How many deities created the world?’ He said to them: ‘Let you and I inquire into the early days.’ That is what is written: “For inquire now into the early days that were before you, from the day that God created [bara] man” (Deuteronomy 4:32) – “that [God] baru” is not written here, (Plural.) but rather, “that [God] bara.” (Singular.) They said to him: ‘What is this that is written: “In the beginning God [Elohim] (Elohim appears to be a plural term.) created”?’ He said to them: “Baru Elohim” is not written here, but rather, “bara Elohim.” Rabbi Samlai said [moreover]: Everywhere you find a basis for a claim of the heretics, you find a refutation alongside it. They asked him further, saying to him: ‘What is this that is written: “Let us make Man in our image, in our likeness”?’ (“Our” implying that there is more than one deity.) He said to them: ‘Read what is written thereafter: God created [vayivre’u] man in their image (With plural verb and pronoun.) is not stated, but rather, “God created [vayivra] man in His image,”’ (With singular verb and pronoun.) (Genesis 1:27). After they left, his students said to him: ‘Rabbi, those men you pushed off with a reed. (You gave them a facile response.) What would you respond to us?’ He said to them: ‘In the past, Adam was created from earth and Eve was created from Adam. From now on, “In our image, in our likeness” – a man will not [produce offspring] without a woman, nor will a woman without a man, nor both of them without the Divine Presence.’ (“Our” in the phrase “Let us make man in our image, in our likeness” refers to a child’s father and mother and God, who all create new life together.) They then asked him, they said to him: ‘What is this that is written: “God [El], God [Elohim], the Lord [Hashem], [He knows]…”’ (Joshua 22:22). (It would appear as if three different deities are being referred to.) He said to them: ‘“They know” is not written here, but rather, “He knows.”’ (So all these names refer to a single Deity.) His students said to him: ‘Those men you pushed off with a reed. What do you respond to us?’ He said to them: ‘All three of them are names of God, as when a person says: Basilias Augustus Caesar.’ (These are all titles that are used in reference to a single king.) They [the heretics] asked him: ‘What is this that is written: “For He is a holy [kedoshim] God”?’ (Joshua 24:19). (Kedoshim is a plural adjective, implying more than one deity.) He said to them: ‘“They are holy” is not written, but rather, “he is holy.”’
“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] (Singular) created”? It is written: “In the beginning God [Elohim] (Plural) created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” (Plural) written? “Created [bara]” (Singular) is written. And is it written: “God said [vayomeru] (Plural) let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” (Singular) is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] (Plural) it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’
R. Juda said in the name of Rab: "At the time the Holy One, praised be He! was about to create man. He created a division of ministering angels, and said to them: 'Would ye advise Me to create man?' And they said to Him: 'Sovereign of the Universe! what will be his functions?' And He related before them such and such. They then said before Him: (quoting Ps. 7, 5) 'Sovereign of the Universe, what is a mortal, that Thou rememberest him, and the son of man, that Thou thinkest of him?' He then put His little finger among them and they were all burnt. And the same was with the second division. The third one, however, said before Him: 'Sovereign of the Universe! the first angels who protested, what did they accomplish? The whole world is Thine, and all that it pleases Thee Thou mayest do.' Thereafter at the flood and the generation of dispersion whose deeds were criminal, the same ministering angels said before Him: 'Sovereign of the Universe, were not the first angels right in their protest?' And He answered: (quoting Is. 46, 4) 'And even unto old age I am the same, and even unto the time of hoary hairs will I hear.'"
R. Jochanan said: "Every place where the Minim gave their wrong interpretation, the answer of annulling it is to be found in the same place — i.e., they claim from (Gen. 1, 26) Let us make man. [Hence it is in the plural]; however, in (Ib. 27) it reads: And God created in His image (singular) (Ib. 9, 7) Let us go down [plural).] However, (Ib., ib. 5) And the Lord came down [singular]. (Deut. 4, 7) For what great natoin is there that hath gods so nigh unto it? However it reads further on, as is the Lord our God every time we call upon Him. (II Sam. 7, 23) Whom God went? [plural]. However, (Dan. 7, 9) I was looking down until chairs were set down, and the Ancient of days seated Himself [singular]. But why are all the above-mentioned written in the plural? This is in accordance with R. Jochanan; for R. Jochanan said: "The Holy One, praised be He! does not do anything until he consults the heavenly household, as it is said (Ib. 4, 14) Through the resolve of the angels is this decree, and by the order of the holy ones is this decision. However, this answer is for all the plurals mentioned, except the last one, the chairs. Why are they in plural? One for Him and one for David, as we are taught in a Baraitha: One for Him and one for David, so said R. Akiba. R. Elazar b. Azaryah then said to him: "Akiba, how do you dare to make the Shechina so common? It means one chair for Divine judgment and one for Divine righteousness." Did R. Akiba accept R. Elazar's answer, or did he not? Come and listen: from the following Baraitha: R. Elazar b. Azaryah said to him: "Akiba, what hast thou to do with Aggada? Give thy attention to Negaim and Ohaloth. One is a chair and one a footstoll, the chair to sit upon and the footstoll to put the feet upon." R. Nachman said: "He who knows how to give a right answer to the Minim like R. Aidith may discuss with them, but he who is not able to do so, it is better for him not to discuss with them at all." There was a Min who said to R. Aidith: "It is written (Ex. 24, 1) Come up unto the Lord. It ought to be, Come up to Me. [And when God said to him: Come up to the Lord, there must be one lord more]." And he answered: "That is the angel Mattatron, who bears the name of his master, as it is written (Ib., ib. 21) Because My name is in him." "If so," rejoined the Min, "let us worship him." It reads (Ib., ib.) Al tamer bee (Do not exchange Me). Hence Thou shalt not exchange him for Me." The Min said again: "But does it not read he will not pardon your transgression?" And Aidith answered: "Believe me, that even as a guide we refused to accept him, as it is written (Ib. 33, 15) If thy presence go not [with us], carry us not up from, here." A Min asked R. Ishmael b. R. Jose: It reads (Gen. 19, 24) And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord, etc. From the Lord! It ought to be from Him [hence there was one more Lord]? And a certain washer said to R. Ishmael: "Let me answer him. It reads (Gen. 4, 23) And Lemech said unto his wives, Adah and Zellah. Hear my voice, ye wives of Lemech, etc. Wives of Lemech! My wives, it ought to be. You must then say that so is it customary in the language of the verse, the same is the case here." And to the question of R. Ishmael to the washer: "Whence do you know this?" he answered: "From the lectures of R. Maier. As R. Jochanan used to say that R. Maier's lectures consisted always of one part Halacha, of another part Aggada, and the rest of parables." R. Jochanan said further: "R. Maier had three hundred fox parables, but we have only three. (Fol. 39) (Ezek. 18, 2) The fathers have eaten sour grapes, and the teeth of the children have become blunt; (Lev. l9, 36) Just balances, just weighs, and (Prov. 11, 8) The righteous is delivered out of distress, and the wicked cometh in his stead.
“Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). “Vanity of vanities [havel havalim]” – Rabbi Huna said in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance. If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim], said Kohelet.” Rabbi Shmuel bar Naḥmani taught it in the name of Rabbi Yehoshua ben Korḥa: It is comparable to a person who places seven pots on the fire one atop the other, and the heat of the upper one is insignificant. (This comparison is based on the fact that the term vanity [hevel] appears five times in Ecclesiastes 1:2, and twice it appears in the plural, for a total of seven mentions of the term hevel.) Solomon said: “For who knows what is good for man in his life, [all the days of his vain life,] that he spends like a shadow” (Ecclesiastes 6:12). What shadow? If it is like the shadow of a wall, it has substance. If it is like the shadow of a palm tree, it has substance. David came and explained: “His days are like a passing shadow” (Psalms 144:4). Rabbi Huna [said] in the name of Rav Aḥa: Like that bird that passes and its shadow passes with it. Shmuel said: Like the shadow of bees that have no substance at all. Rabbi Shmuel bar Rav Yitzḥak taught it in the name of Rabbi Shimon ben Elazar: The seven vanities [havalim] that Kohelet mentioned correspond to the seven worlds that a person sees. A one-year-old is like a king who is on a canopied litter and everyone is hugging and kissing him. A two- or three-year-old is like a pig that extends its hands into the sewers. A ten-year-old jumps like a goat. A twenty-year-old whinnies like a horse, beautifies himself and seeks a wife. When he marries a wife he is like a donkey. When he begets children, he is as audacious as a dog to bring [home] bread and food. When he grows old, he is like a monkey. That is stated regarding the common people; however, regarding Torah personalities, it is written: “King David was old” – even though he was old, he was a king. Rabbi Yehuda ben Rabbi Simon said: The seven vanities that Kohelet mentioned correspond to the seven days of Creation. On the first, “In the beginning God created the heavens and the earth” (Genesis 1:1), and it is written: “For the heavens will vanish like smoke” (Isaiah 51:6). On the second: “Let there be a firmament” (Genesis 1:6), and it is written: “The heavens will be furled like a scroll” (Isaiah 34:4). On the third: “Let the waters be gathered” (Genesis 1:9), and it is written: “The Lord will destroy the tongue of the sea of Egypt” (Isaiah 11:15). On the fourth: “Let there be lights” (Genesis 1:14), and it is written: “The moon will be disgraced” (Isaiah 24:23). On the fifth: “Let the waters swarm [with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven]” (Genesis 1:20), and it is written: “I will destroy the birds of the heavens” (Zephaniah 1:3). On the sixth: “Let us make man” (Genesis 1:26), and it is written: “I will destroy man and animal” (Zephaniah 1:3). Regarding Shabbat, what do you have to say? “One who profanes it will be put to death” (Exodus 31:14). That is stated regarding one who does so intentionally; but [one who profanes it] unwittingly, he will bring an offering and gain atonement. When Adam saw the praise of Shabbat, that one who brings an offering gains atonement, he began singing in its regard to the Holy One blessed be He, praise and psalm. That is what is written: “A psalm, a song for the day of Shabbat” (Psalms 92:1). Rabbi Levi said: This [psalm] was stated by Adam. “What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3). “What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah. They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah. Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9). Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well. Rabbi Huna and Rabbi Aḥa [said] in the name of Rabbi Ḥilfai: His toil is under the sun, but there is a treasure for him above the sun. Rabbi Yudan said: Under the sun he does not have [profit], but above the sun he does have [profit]. (For physical toil there is no profit, but for spiritual toil there is profit.) Rabbi Levi and the Rabbis, Rabbi Levi said: What benefit do people who amass mitzvot and good deeds have? It is sufficient for them that I shine light upon them. (In the phrase “under [taḥat] the sun,” Rabbi Levi and the Rabbis interpret taḥat in the sense of “in exchange for.”) The Rabbis say: What benefit do the righteous who amass mitzvot and good deeds have? It is sufficient for them that I am destined to renew their faces [and cause them to shine] like the sun, as it is written: “But those who love Him are like the sun emerging in its might” (Judges 5:31). Rabbi Yannai said: The way of the world is that when a person takes a litra (480 grams.) of meat, how much trouble must he undergo and how much effort must he expend until he has cooked it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants and ripen them, set a table before each and every one, give each and every person all his needs, and each and every body what it lacks, and all you bring Me is the omer. Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much trouble must he undergo and how much effort must he expend until he dries it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants, wash them, ripen them and dry them, and set a table before each and every one, give each and every person all his needs and each and every body what it lacks, and all you bring Me is the omer. Rabbi Berekhya said: I am your chef, and you do not allow Me to taste the dish that I cooked to know what it needs. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: I am your guard and you do not give me from what I guarded. Rabbi Elazar said: It is written: “They do not say in their heart: Let us now fear the Lord [our God, who gives the early rain and the late rain in due season]” (Jeremiah 5:24). Oh, wicked ones, do you no longer need Me? (Once the rain has come.) The verse states: “Who preserves for us the appointed weeks of the harvest” (Jeremiah 5:24) – He protects us from heatwaves, He protects us from harmful dews. That is what David says: “A bounteous [nedava] rain You will bring, God” (Psalms 68:10). If it requires rain, it is “a gift [nedava],” if it requires dew, “You will bring, God.” (Dew is ubiquitous and is therefore not called a gift.) Rabbi Ḥiyya taught: It is written: “It shall be seven complete weeks” (Leviticus 23:15) -– when? It is when Yeshua and Shekhanya are not among them. (When the first day of Nisan falls on Shabbat, the first day of Passover is on Shabbat and Shavuot is on Sunday. Then, the period of the omer is seven complete weeks, and then, the priestly watches of Yeshua and Shekhanya, the ninth and tenth of the twenty-four watches, would not serve during the omer. If the first of Nisan and the first day of Passover are in the middle of the week, Shavuot is in the middle of the week. In that case, because some of the earlier watches would serve only half a week, as on the festivals all the priests would participate in the Temple service, the watches of Yeshua and Shekhanya would serve during the omer period.) Rabbi Abba said: Come and see how much trouble is experienced and how much effort must be expended until they bring the omer, as we learn: How would they perform it? Emissaries of the court would emerge on the eve of the festival [of Passover] and fashion sheaves while [the grain was still] attached to the ground, so that it would be convenient to harvest. All the adjacent towns would assemble there, so that it would be harvested with great fanfare (Menaḥot 65a). Rabbi Levi said: The Holy One blessed be He said to you: ‘Man, you have plowed, sowed, reaped, gathered, and made several piles; if I do not produce for you a little wind, could you winnow? Yet even the fee for that wind you do not give Me.’ That is, “what is the advantage for He who toils for the wind?” (Ecclesiastes 5:15). Rabbi [Yehuda HaNasi] made a wedding feast for his son. Rabbi invited all the Rabbis but forgot to invite bar Kappara. [Bar Kappara] went and wrote on the gate of [Rabbi’s] house: After all your rejoicing there is death; and what is the profit in your rejoicing? [Rabbi] said: ‘Who did this to us?’ They said: ‘It was bar Kappara whom, alone, you forgot to invite, and he is disgraced.’ He went and made another feast and he invited all the rabbis and he invited bar Kappara. For each and every dish that [the waiter] would place before them, [bar Kappara] would recite three hundred parables about the fox. [The parables] were very pleasant for them, and the dishes grew cold and they did not taste them. Rabbi would say to his servants: ‘Why are the dishes going in and going out and they are not tasting anything?’ They said to him: ‘Because one of the elders who is sitting there, when the dish is taken in, he says three hundred parables regarding the fox. That is why the dishes are growing cold and they are not eating anything.’ He came to [bar Kappara] and said: ‘Why are you doing this? Let the diners eat.’ [Bar Kappara] said to him: ‘It is so you do not think that I came here because of your feast, but rather, it is because you did not invite me here with my colleagues.’ Is this not what Solomon said: “What profit is there for man [in all his toil that he toils under the sun]” (Ecclesiastes 1:3), since “one generation passes and one generation comes” (Ecclesiastes 1:4). (As bar Kappara wrote on the gate: What is the profit in all your rejoicing?) After they placated each other, they were reconciled. Abba bar Kappara said to Rabbi: ‘If, in this world, which is not yours, the Holy One blessed be He granted you serenity, in the World to Come, which is entirely yours, all the more so.’ Rabbi Bena’a said, the Holy One blessed be He said to Israel: ‘My children, know what is the difference between Me and you.’ What is written? (With regard to the manna that God provided for the children of Israel.) “An omer for a person; according to the number of your people…” (Exodus 16:16). But all of you give one omer, and not an omer of wheat, but rather of barley. Nevertheless, be vigilant to bring it at its appointed time; therefore, Moses cautions the children of Israel and says to them: “You shall bring the omer…” (Leviticus 23:10).
"And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G–d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G–d finished His work on the seventh day," so that he could not argue that G–d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L–rd your G–d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L–rd your G–d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a)
(I Kings 5:11 [4:31]:) FOR HE WAS WISER THAN ANYONE (literally: WISER THAN ADAM). What was his wisdom? You find that, when the Holy One wanted to create the first Adam, he consulted with the ministering Angels. He said to them (in Gen. 1:26): LET US MAKE HUMANKIND (Adam) IN OUR IMAGE. They said to him (in Ps. 8:5[4]): WHAT IS A HUMAN THAT YOU ARE MINDFUL OF HIM, ? He said to them: [Since I want to create Adam in my world,] his wisdom [shall be] greater than yours. Immediately he made all cattle, wild beasts, and fowl pass before them. He said to them: What are the names of these ? They, however, did not know. When he had created the first Adam, he made them pass before him. He said to him: What are the names of these ? He said: It is fitting to call this one an ox, this one a lion, this one a horse, and so on for all of them. It is so stated (in Gen. 2:20): SO ADAM RECITED NAMES FOR ALL THE CATTLE. (The understanding of the midrash is that the creatures implicitly already possessed names.) … He said to him: You, what is your name? Adam said to him: Adam, because I was created out of the ground (adamah). The Holy One said to him: I, what is my name? He said to him: The LORD, because you are lord over all creatures, namely as written (in Is. 42:8): I AM YHWH (THE LORD) THAT IS MY NAME, which the first Adam gave me. (Above, Lev. 3:11.) [That is my name, the one which I have agreed to between me and the nations of the world.]
R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.” (Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8.) R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East? (Above, Gen. 7:24; PR 14:9.) [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field. It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers (Gk.: astrologoi.) and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.” (The understanding of the midrash is that the creatures implicitly already possessed names.) He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. (Above, Lev. 3:11.) “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.” (It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5.) (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets (Gk.: piyyakia; Lat.: pittacia.) and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses. (See Cant. R. 1:1:11.) Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’” (The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace.) But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al) (The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.”) the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.” (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the fish.” (A fish of the genus anthias.) (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath) (Shab. 14:1.) ; but in the case of the rest of the swarming creatures, one is exempt? (Shab. 14:1.) For the reason that they (i.e. the former) have skins.” (Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath.) (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.” (Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10.) (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification. (See Numb. R. 19:4.) When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”
When the Holy One, blessed be he, contemplated fashioning man, he said to the Torah: Let us make man (Gen. 1:26). It replied: Master of the Universe, the man You wish to make is of few days, and full of trouble (Job 14:1), and he will sin. If You are not forbearing with him, it would be better that he should not come into the world. He retorted: Is it for nothing that I am described as Slow to anger and plenteous in loving-kindness (Num. 17:18)? Whereupon He began to collect the dust for the body of the first man from the four corners of the earth, so that no one part of the earth might say: “The dust of the body of man is mine.” If he took the dust from the east and the man passed away to the west, the earth of the west might say: “The dust of your body did not come from me, I will not welcome you.” Therefore He took the dust from the four corners of the world, so that wherever man man passes away the earth would welcome him, as it is written: For dust thou art (Gen. 3:19).
And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). This is one of the ten verses our rabbis altered when they translated the Torah into Greek for King Ptolemy. (Megillah 9a. The Septuagint, begun during the reign of Ptolemy II Philadelphus (285–246 B.C.E.).) The ten changes are: “God created in the beginning” (Gen. 1:1); (Instead of In the beginning God created, in order to emphasize that God alone created.) “I shall make man in My image and My likeness” (ibid., v. 26); (Instead of Let us make man in our image. etc.) “And He finished on the sixth day, and rested on the seventh day (ibid. 2:2); (Instead of And on the seventh day God finished, thus giving the impression that God actually worked on the seventh day.) “Male and female He created him” (ibid. 5:2); (Instead of Male and female He created them, etc.) “Come, let Me descend and confound their tongue” (ibid. 11:7); (Instead of Come, let us go down, etc.) “And Sarah laughed among her relatives” (ibid. 18:12); (Instead of And Sarah laughed within herself.) “For in their anger they slew an ox, and in their wrath they digged up a stall” (ibid. 49:6); (Instead of For in their anger they slew men, and in their self-will they houghed oxen.) “And Moses took his wife and his sons, and made them ride on a carrier of men” (Exod. 4:20); (Instead of… and set them upon an ass.) “Now the time that the children of Israel dwelt in Egypt, and in the land of Goshen and in Canaan was four hundred and thirty years” (ibid. 12:40); (Instead of Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years, etc.) “And he sent the elect of the children of Israel” (ibid. 24:5); (Instead of And he sent the young men of the children of Israel.) “And against the elect of the children of Israel he put not forth his hand (ibid., v. 11); (Instead of And upon the nobles of the children of Israel He laid not His hand.) “Since the Lord thy God hath arranged to give light to all the peoples under the entire heavens” (Deut. 4:19); (The words “to give light” were added.) “Which I had not commanded the people to serve” (Deut. 17:3); (Instead of Which I have commanded not.) they wrote about “the slender-footed,” but they did not write the word ‘arnevet (“the hare”) (Lev. 11:5) because the name of Ptolemy’s wife was ‘Arnevet, (Actually, her name was Arsinoe.) and he might say: “The Jews are ridiculing me by writing my wife’s name in the Torah.”
Job said (in Job 14:4), “Who can produce something clean out of something unclean, no one.” After the Holy One, blessed be He, permitted the cow and forbade the camel, who could declare clean or declare unclean? Who has done so? Is it not the One? Is it not the singular One of the world? Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3), “as with the green grass, I have given you everything.” And it states (in Gen. 1:31), “And God saw everything that He had done, and behold, it was good.” Then after Israel stood by Mount Sinai, He increased Torah and commandments for them in order to give them a good reward. But if so, why did He not so command the first Adam? The Holy One, blessed be He, said, “When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he transgressed against it. He was unable to remain obedient to the command for a single hour. How did the Holy One, blessed be He, create Adam? R. Judah ben Pedayah said, “[Twelve hours make up the day.] In the first hour the first Adam arose in the thought of the Holy One, blessed be He, [with a view] to creation. (PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11.) In the second He consulted with the ministering angels and said (in Gen. 1:26), ‘Let us make man in our image.’ In the third He gathered his dust. In the fourth He kneaded him. In the fifth He shaped him. In the sixth He stood him up as a golem. In the seventh He blew breath into him. In the eighth He brought him into the Garden of Eden. In the ninth He commanded him, ‘Eat of this, and do not eat of that.’ In the tenth [Adam] sinned. In the eleventh he was judged. In the twelfth he was expelled.” Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said, “Would that someone remove the dust from your eyes, O first Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!” (Gen. R. 21:7; cf. Lev. R. 25:2.) One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23), “three years it shall be [forbidden] to you….” But in the case of the first Adam, it was told him, “Eat of this, and do not eat of that,” and he was not able to remain obedient to the commandment for a single hour. Instead (according to Gen. 3:6), “then she also gave some to her husband, and he ate,” but [when] your children were commanded to eat this and not to eat that, [they remained obedient to those commandments]. And [this obedience is] especially [evident] when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure.” For that reason, the first Adam was not commanded, because it was revealed to the Holy One, blessed be He, that he could not remain obedient to many commandments; as behold, he was commanded [only] one commandment, and he did not persevere with it. But in the case of Israel, when the Holy One, blessed be He, gave them many commandments, they observed them. He therefore expanded the Torah and commandments for them, and said to them (in Lev. 11:2-7), “These are the creatures that you may eat…. These, however, you may not eat…: the camel […]; the rock badger […]; the hare […]; and the pig.” Another interpretation of (Lev. 11:4-7). The camel (rt.: gml) represents the kingdom of Babylon, since it is stated (in Ps. 137:8), “O Daughter of Babylon, who are to be destroyed, fortunate is the one who repays you the recompense (rt.: gml) [with which you recompensed (rt.: gml) us].” The rock badger represents the kingdom of Media, since it made Israel into a corner and ownerless (as in Esth. 3:6), “to exterminate, to kill and to destroy all [the Jews]…”; (The exact relation of the rock badger (ha’arnevet) to Media is unclear. One possibility is suggested by Lev. 11:6, according to which the rock badger has marks of both uncleanness and cleanness. Lev. R. 13:5 reports two versions of such an interpretation. The Rabbis interpreted this mix to mean that Media produced a righteous as well as a wicked person (perhaps Haman and Mordecai or Haman and Darius the Mede of Dan. 11:1). According to R. Judah b. R. Simon, the last Darius was clean on the side of his mother Esther and unclean on his father’s side.) and likewise, the name of Ptolemy’s wife was rock badger (arnevet). The hare alludes to Greece, since it brought low the Torah from the mouth of the prophets. (Probably because prophecy ceased under Greek rule; but according to Lev. R. 13:5, “hare” alludes to the Greek kingdom, because Ptolemy’s mother was named “Hare.” Cf. yMeg. 1:11 (71d), according to which the Greek translators of Lev. 11:6 emended “hare” to “short-legged one” for the same reason. Cf. also Meg. 90b, according to which it was Ptolemy’s wife who was named Hare. In actuality the person named “Hare” (Gk.: Lagos) was Ptolemy’s father.) As it is stated (in Amos 8:11), “Behold days are coming says the Lord, God, and I will send a hunger…”; and it is written (in Amos 8:12), “And they shall wander from sea to sea….” How is this? In the future to come the Holy One, blessed be He, will issue a proclamation: Whoever has been engaged in such and such a commandment may come and receive his reward. Then the gentiles also will say, “Give us our reward, for we have performed a commandment.” The Holy One, blessed be He, [however] has said, “Whoever has observed the [commandments of the] Torah may come and receive his reward.”
"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name." [Alternative: "Lord, our God, how majestic is your name in all the earth." Rabbi Meir said that we find in three places where the angels protested against God: in creating man, in the building of the Tabernacle, and in giving the Torah. Regarding man, when God wanted to create him, He took counsel with the angels. He said to them (Genesis 1:26), "Let us make man." They began to say to Him, "What is man that You are mindful of him?" He said to them, "Tomorrow you will know his wisdom." Once God created man, He gathered all the animals, beasts, and birds before the ministering angels and began asking each one its name. They did not know. God said to them, "Do you want to learn the wisdom of man, whom I am about to ask his name and he will tell Me the name of all of you?" God then gathered all the animals, beasts, and birds, and He passed them before Adam, as it says (Genesis 2:19), "And the Lord God formed from the ground every beast of the field." Rabbi Aha asked, "Didn't God already create the animals, as it says (Genesis 1:25), 'And God made the beasts of the earth'?" Why does it say here, "And the Lord God formed?" It is to teach us that He gathered them together, as it says (Deuteronomy 20:19), "When you besiege a city." (Genesis 2:19) "And He brought [the animals] to Adam to see what he would call them." Why did God want to see what he would call them? To show the ministering angels the wisdom of man. What was Adam's name? God gave him the name that Adam himself called everything. God said to him, "And what is your name?" He said to Him, "I am worthy to be called 'Adam' because I was created from the earth. And what is Your name?" He said to him, "I am worthy to be called 'Lord,' for I am the Master of the entire world." Therefore, it says (Isaiah 42:8), "I am the Lord; that is My name. And My glory I give to no other, nor My praise to idols." Immediately, God said to the angels, "See the wisdom in the heart of man, and you say to Me, 'What is man that You are mindful of him?'" Similarly, when God came to give the Torah to Israel, the ministering angels protested and said to Him, "What is man that You are mindful of him?" (Psalms 8:5-6) Similarly, we find in the giving of the Torah that when the Lord came to give the Torah to Israel, the angels began to argue and said before Him, "What is man that you should remember him?" And they said before Him, "Let your Torah be given in the heavens, for we are holy and your Torah is holy; we are pure and your Torah is pure; we are living and your Torah is life." He said to them, "It is not fitting to be upheld in you, as it is said, 'It is not found in the land of the living.' And is there an earth above?" "And where does it exist below? As it is said (Isaiah 45:12): "I made the earth and created man upon it." Rabbi Nahonia said in the name of Rabbi Yehuda: It is analogous to a man who had a son, and that son was missing one finger. He went to teach him a craft (and all crafts) and there was one craft that required all fingers. After some days, his father came to him and found that he had not learned that craft. He said to his teacher, "Did you not teach him this craft?" He replied, "This craft requires all fingers, and your son is missing one, so he cannot learn it." Similarly, the Holy One, blessed be He, said to the angels, "The Torah cannot be fulfilled among you, for there is no procreation, death, impurity, or illness among you; rather, you are all holy." And it is written in the Torah (Numbers 19:14): "This is the law of a man who dies in a tent," (Leviticus 14:2) "This shall be the law of the leper," (Leviticus 15:25) "And if a woman has a discharge," and also (Leviticus 11:9) "These shall you eat," and all of these things are not among you. Therefore, it is said (Job 28:13): "It cannot be found in the land of the living." And the Holy One, blessed be He, did His kindness and gave it to Moses when he completed it, to speak all these things to the angels. And when Moses came down and Israel did that deed, the Tablets were broken, and the ministering angels rejoiced and said, "Now the Torah will return to us." And when Moses ascended to receive the Tablets a second time, the ministering angels said to the Holy One, blessed be He, "Master of the Universe! Did you not write in it yesterday (Exodus 20:3): 'You shall have no other gods before Me'?" The Holy One, blessed be He, said to them, "At every moment, [there are] accusations between Me and Israel. Were you not there when you came down to Abraham and ate meat with milk, as it is said (Genesis 18:8) And he took butter and milk and the calf which he had dressed. And their child, when he comes from his teacher's house, and his mother gives him bread and meat and cheese, and he says to her, "Today my teacher taught me (Exodus 34:26) 'Thou shalt not seethe a kid in its mother's milk.'" She has no response for him. At that moment, the Holy One, blessed be He, said to Moses (Exodus 34:27) "Write thou these words." Until they had no response or reply. And when the Holy One, blessed be He, sought to have service in the Tabernacle, the ministering angels said to Him, "What is man that You should remember him?" Rabbi Judah in the name of Rabbi Ivu and Rabbi Judah, son of Rabbi Simon, both said that they would take two slips of paper from the same verse (Psalms 68:13): "Kings of armies flee, they flee, and she who waits at home divides the spoil." Like it is written (Joel 4:3), "And they cast lots for my people." Rabbi Yudan, son of Rabbi Ivu, said, "The Holy One, blessed be He, said to them, 'I will perform your wish,' as it is stated (Habakkuk 3:3), 'His glory covers the heavens.'" Until they have no response and answer. And when the Holy One, blessed be He, sought to serve in the Tabernacle, the ministering angels said before Him, "What is man that You should remember him?" Rabbi Yehuda in the name of Rabbi Yivvo and Rabbi Yehuda the son of Rabbi Simon said that they would cast lots with a single verse, as it is said, "Kings of armies flee, they flee, and she who sits at home divides the spoil" (Psalms 68:13), like the verse that says, "And upon My people they cast lots" (Joel 4:3). Rabbi Yudan the son of Rabbi Yivvo said that the Holy One, blessed be He, said to them, "By My life, I will do it," as it is said, "His glory covered the heavens" (Habakkuk 3:3). Know that it is as it is said, "Praise the Lord from the heavens" (Psalms 148:1). Therefore, David said, "The Lord our God, how majestic is Your name."]
The Holy One, blessed be He, spake to the Torah: "Let us make || man in our image, after our likeness" (Gen. 1:26). (The Torah) spake before Him: Sovereign of all the worlds ! The man whom Thou wouldst create will be limited in days and full of anger; and he will come into the power of sin. Unless Thou wilt be long-suffering with him, it would be well for him not to have come into the world. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," (which) refers to the body.
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
THE CREATION ON THE SECOND DAY ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3). Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.
THIS is THE book of the generations of Adam, the man whom GoD created on the day that the Lord God made earth and heaven. And God said: Let us make man in our image, after our likeness, and God created man in his own image, and the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a being, living and speaking. And the Lord said: It is not good for man to be alone; I will make him a help-mate. And the Lord caused a deep sleep to fall upon Adam and he slept. And he removed one of his ribs and building flesh around it he formed it into a woman, and brought it unto Adam; and Adam awoke from his sleep, and behold a woman was standing opposite him. And he said: This is bone from my bones, and she shall be called woman, because she has been taken from man. And Adam called her name Eve, for she was the mother of all living. And God blessed them and called their names man, Adam, on the day he created them. And the Lord said: Be fruitful and multiply and fill the earth. And the Lord God took Adam and his wife and placed them into the garden of Eden, to till it and watch over it. And he commanded them and said unto them : From all the trees of the garden ye may freely eat; but from the tree of know ledge of good and evil ye shall not eat; for on the day that ye eat thereof ye shall surely die. And after the Lord had blessed and instructed them, he withdrew from them ahigh, and Adam and his wife dwelt in the midst of the garden according to the commandment of the Lord, which he commanded them. And the serpent which the Lord had created upon the earth, came unto them anxious to mislead them to trespass upon the commandment of God which he had commanded them. And he beguiled the woman and persuaded her to eat from the fruit of the tree of knowledge. And the woman hearkened unto the voice of the serpent. And she transgressed the word of God and she took from the fruit of the tree of knowledge of good and of evil and she ate, and she took thereof and gave to her husband also, and he ate. And thus both, Adam and his wife, trespassed upon the commandment of God which he commanded them, and God knew it, and his wrath kindled against them and he cursed them. And the Lord God, on that very day, drove them away from the garden of Eden, to till the ground whence they have been taken, and they went and dwelt on the east side of the garden of Eden. And Adam knew Eve his wife, and she bore two sons and three daughters. And she called the name of the first-born Cain, saying: I have gotten a man from the Lord. And the name of the second she called Abel, for she said: In vanity have we come to the earth and in vanity we shall be taken away from it. And when the boys grew up, their father gave them possessions in the land. And Cain was a tiller of the ground, while Abel became a keeper of sheep. And it came to pass after a number of years that the boys brought an offering to the Lord. And Cain brought from the fruit of the ground and Abel brought from the fat firstlings of his sheep. And the Lord turned and had respect unto Abel and to his offering and fire came down from heaven and consumed it. And unto Cain and to his offering the Lord did not incline and had no respect; for he offered unto the Lord from the very worst of the fruits of the ground. And Cain became jealous of his brother Abel on that account and desired to find some pretext to kill him. And it came to pass some time after this, that Cain and his brother Abel went out into the field to do their work.And they were both in the field, Cain tilling and plowing his land, and Abel watching his sheep. And one of Abel's sheep trespassed upon the ground which Cain had plowed in his land. And Cain was very wroth on that account and he approached his brother Abel in his anger. And he said unto him: What is there between me and thee that thou and thy sheep are coming to dwell and feed all over my land? And Abel answered unto his brother Cain in like manner: What is there between me and thee that thou shouldst eat the flesh and milk of my sheep and clothe thyself with their wool? And now remove from thee my wool where with thou art clothed and pay me for the milk and flesh that thou hast eaten. And as soon as thou wilt do all this, I too will withdraw from thy land according to thy words, or I shall fly heavenwards if I be able. And Cain replied unto Abel: Supposing I should kill thee this very day who would require thy blood from me? And Abel rejoined saying: Would not God who created us upon the earth avenge my death? And he would surely require my blood from thee if thou wouldst kill me; for he is the most righteous judge and he returneth to every evil man for his evil doings, and to the wicked according to his wickedness that he practiced on earth.And now if thou wilt kill me, surely God, who knoweth all that is hidden, will judge thee, on account of the evil which thou hast said to do unto me to-day. And when Cain heard the words of his brother Abel, his anger kindled against Abel his brother, because he hath spoken these words. And Cain rose suddenly and took the iron of his plowing-tool and dealt a sudden blow unto his brother and killed him. Thus Cain spilt the blood of his brother Abel upon the ground, and Abel's blood flowed before the sheep upon the ground. And soon after, Cain repented the killing of his brother, and he grieved and wept over him exceedingly, and he was sorely vexed. And Cain arose and dug a grave in the field and he put therein the body of his brother, and then he replaced the dust over him. And the Lord knew what Cain had done unto his brother and the Lord appeared unto Cain and said unto him: Where is thy brother Abel who was with thee? But Cain denied all knowledge of Abel and said: I know not; am I my brother's keeper? And the Lord said unto him: What hast thou done? The voice of thy brother's blood crieth unto me from the ground; thou hast killed thy brother and hast denied it to me, thinking in thine heart that I have not seen thee, and that I would not know all the deeds that thou hast done. And now that thou hast killed thy brother, simply because he told unto thee the truth, be thou therefore cursed from the earth which hath opened her mouth to receive the blood of thy brother from thy hand, and because thou hast buried him in her. And when thou tillest the ground it shall not henceforth yield unto thee its strength as heretofore, but it shall bring forth unto thee thorns and thistles also. A fugitive and a vagabond shalt thou be in the earth until the day of thy death. And Cain went out from the presence of the Lord from the place that was his home, and he wandered around a fugitive and a vagabond on the earth eastward of Eden, he and all that were his. And Cain knew his wife at that time and she conceived and bare a son, and he called his name Enoch, saying: In those days the Lord began to give me peace and rest in the land. At the same time Cain began building a city and when the city was built he called her name Enoch, after the name of his son; for the Lord had given him rest upon the earth in those days, and he did not live any more like a fugitive and a vagabond as theretofore. And unto Enoch was born Irad; and Irad begat Mehujael; and Mehujael begat Methusael; and Methusael begat Lamech. And it was in the one hundred and thirtieth year of the life of Adam upon the earth, that Adam knew Eve his wife and she conceived and bare a son in his image and likeness, and called his name Seth saying: God hath appointed unto me another offspring instead of Abel whom Cain hath killed. And Seth lived one hundred and five years and he begat a on. And Seth called the name of his son Enos, saying: At that time the sons of man began to multiply upon the face of the earth and to injure their hearts and souls by rebelling and transgressing against the Lord. And it was in the days of Enos that the sons of man continued the more so to rebel and transgress against the Lord, and to increase the burning anger of the Lord against the sons of man. For the sons of man went and served other gods, and forgot the Lord who created them upon the earth. And the sons of man of those days, made unto themselves images of iron and of copper, and of wood and of stone, and bowed down before them, and served them. And every man made his own god and bowed down before it, and the sons of man forsook the Lord through all the days of Enos and his sons. And the anger of the Lord was kindled at the actions of the sons of man, and at the abominations which they practiced upon the earth. And the Lord caused the waters of the river Gihon to rise and to spread over them; and he destroyed them completely, and one third of the earth was destroyed. But for all that the sons of man did not turn from their evil ways, and their arms still remained outstretched to do whatever was evil in the eyes of the Lord. And in those days the seed, which the sons of man were sowing into the ground, turned into thorns, thistles and briars, for since the days of Adam these things occurred in the earth on account of the curse wherewith the Lord hath cursed the earth, because of the sin which Adam committed before the Lord. And as the sons of man increased in wickedness, to rebel and transgress against the Lord, the earth also increased its badness and degeneration. And Enos lived ninety years and begat Cainan and he grew up, and when he had reached his fortieth year he acquired wisdom and was practiced in all knowledge and skill, and he ruled all the sons of man, and he directed them all in the ways of wisdom and understanding. For Cainan was a very wise man, versed in all wisdom, and in his understanding he ruled even over the spirits and demons. And Cainan in his wisdom came to know that God would destroy the sons of man on account of their sinfulness on the earth, and that the Lord would finally bring the deluge over them. And Cainan wrote therefore upon tablets of stone all the future things to occur in those days, and he placed those tablets into his treasury. And Cainan ruled over the whole earth and he influenced part of the sons of man to turn and serve God again. And when Cainan was seventy years he had already begotten three sons and two daughters. And these are the names of Cainan’s sons. The name of the first-born was Mahalaleel, and the second Enon, and the third Ered; and their sisters were Adah and Zillah. Those are all that were born unto Cainan—five children. And Lamech Methusael’s son, became the son-in-law of Cainan, taking his two daughters to wives. And Adah conceived and bare a son unto Lamech and she called his name Jabloh, and she conceived again and bare a son and she called his name Jubal. And Zillah her sister was barren in those days, she had no child as yet. For in those days the sons of man began to rebel against the Lord, and transgressed the laws of God which he commanded unto them, to be fruitful and multiply upon the earth. And the sons of man gave to part of their wives to drink a drink of barrenness, so that they should continue in their beauty, and not lose their fine figures and looks. And when the sons of man caused part of their wives to take that drink, Zillah was among them. And the women that bare children became abominable in the eyes of their husbands, being consigned, as it were, to widowhood, though their husbands were alive, for the men were attached only to their barren wives. And it was at the end of many years when Zillah became old that the Lord remembered her, and she conceived and bare a son and called his name Tubal-Cain, saying: After I have withered away I have obtained pleasure and joy. And Lamech became aged and advanced in years, and his eyes grew dim so that he could not see, and Tubal Cain his son was his guide. One day Lamech and his son Tubal-Cain went out for a walk, and as they passed on through the fields together, Cain the son of Adam was walking to and fro in another field opposite them. Now Lamech was very old and unable to see and Tubal Cain a mere child, and seeing something moving about in the distance, Tubal-Cain directed his father's bow and bade him shoot at what he took for a wild animal. Lamech did accordingly discharge his weapon and slew Cain with his arrows. And as the arrows entered Cain’s body, he being in the distance, he fell prostrate upon the ground and died. Thus the Lord repaid unto Cain evil according to the wickedness that he had done unto his brother Abel, in keeping with the word of the Lord which he hath spoken unto him. And when Cain was dead, Lamech and Tubal-Cain went to see what kind of an animal they had killed, and they found Cain their grandfather lying dead upon the ground. And Lamech was greatly grieved for having done that deed and in his sorrow and lamentation he clapped his hands together, and while doing so he struck his son with his hands, and killed him. And when the wives of Lamech heard what Lamech had done they sought to kill him. And the wives of Lamech hated him from that day on, because of his having killed Cain and Tubal-Cain, and the wives of Lamech separated from him, and would not even lis ten to his explanation in those days. But finally La mech came and pressed them to hear him on that matter, and he said unto his wives: Adah and Zillah listen to my voice, wives of Lamech give ear unto my words. Now you believe and say that I have slain a man to my wounding and a young man to my hurt, for no harm done to me. Do you not know that I am old and gray and that mine eyes are heavy, wherefore I must have done all those things without my knowledge? And the wives of Lamech hearkened unto these words and returned unto him, following the advice of their father Adam. Yet they bare him no children from that day on, for they knew that the anger of the Lord was growing daily against the sons of man in those days, to destroy them by the waters of the flood, on account of their wickedness. And Mehalaleel son of Cainan lived sixty-five years and begat Jared; and Jared lived one hundred and sixty two years and begat Enoch; and Enoch lived sixty-five years and begat Methuselah. And Enoch walked with God after he begat Methuselah; and he served the Lord and despised the evil ways of the sons of man, and Enoch’s soul was wedded to morality to wisdom and to understanding, and he learned the ways of the Lord. And in his wisdom he separated himself from the sons of man, and he isolated himself against them for many days. And after many days and years while engaged in services and prayers to the Lord in his hidden chamber, an angel of the Lord called upon him from heaven, and he said: Here am I. And he said unto him: Arise and leave thy house and thy hiding place, and go among all men to teach them the ways of the Lord, and the good deeds they have to practice in following the ways of the Lord. And Enoch arose and he left his house and hiding place wherein he was, according to the word of the Lord, and he went out among the people, instructing them in the ways of the Lord. And he gathered together all the people at that time, and made known unto them the instruction of the Lord. And he ordered men to go about and publish in a loud voice in all the dwelling places of the sons of man, as follows: Who is the man that is desirous to understand the ways of the Lord and the actions which are good and just? let him then come to Enoch! And all the people willing to learn those things gathered around Enoch. And Enoch ruled over all the sons of man according to the words of God, and they came and bowed down before him to the ground, and all of them obeyed unanimously to his words. And the spirit of God rested upon Enoch, and he taught all his men the wisdom of God and his ways, and they served the Lord through all the days of Enoch, and the people always came to hear his wisdom. And the kings of all the sons of man served unto the Lord through all the days of Enoch, and they also came to hear his wisdom. All the kings of the nations, the highest and the lowest, their princes and judges, all came unto Enoch when they heard of his wisdom, and they bowed down before him with their countenances to the ground, and they greatly begged of him to be their ruler, until he consented. And they gathered together, about one hundred and thirty kings and princes, and they made Enoch their king and all were subject to his hands and to his words. And Enoch taught them wisdom and knowledge and the ways of God, and he made peace between all of them, so that peace reigned through the whole earth in the days of Enoch. And Enoch ruled over the sons of man for two hundred and forty-three years, and he dispensed law and justice to all his people, and he directed them in the ways of God. And these are the generations of Enoch: Methuselah, Elisha and Abimelech, three sons, and their sisters, Milcah and Naamah. And Methuselah lived one hundred and eighty-seven years, and he begat Lamech. And it was in the fifty-sixth year of Lamech’s life that Adam died, he was nine hundred and thirty years old when he died, and his two sons, together with Enoch and Methuselah his son, buried him with great honors according to the manner of the burial of kings, in a case, as the Lord had spoken unto them. And all the children of man held there a very great mourning and weeping over Adam, which hath become a custom since then among the sons of man, even to this day. And Adam died because he had eaten from the tree of knowledge; and like him so must die also all his children, as the Lord hath proclaimed it. And it was in the year of Adam’s death, which was the two hundred and forty-third year of Enoch’s reign, that Enoch put it in his mind once more to withdraw from the sons of man, and to separate himself from society into seclusion, as he did once before, in order to serve the Lord. Yet he did not maintain his solitude all the time, but he would stay away for three days and show himself to the people for one day. And during the three days of his solitary confinement he would pray to the Lord and sing praises unto him, and on the fourth day he would come forth to his subjects in order to teach them the ways of God, and whatsoever they would inquire after he would explain unto them. Thus he would do during many days and years, when he began to stay in solitude for six days and come among the people on the seventh day; soon after, he would show himself only one day in each month, and lastly only one day in each year. And the kings, and the princes, and all the people gathered together with a great desire to see Enoch’s face once more, and to listen unto his voice. But they could not do it, for all the sons of man were greatly afraid of Enoch and they dared not to come near unto him, on account of the divine dignity resting upon his countenance. And all the kings and all the princes held counsel together, and concluded to assemble all the sons of man, that they might come one and all to Enoch their king, and that all could speak unto him on the day he was to show himself again. And they did assemble accordingly. And on the appointed day Enoch came forward and all the people were gathered together, and they came all at once around him, and Enoch imparted them all the words of the Lord, and he taught them much wisdom and knowledge, and he instructed them in the fear of the Lord. And all the people were greatly astounded and they wondered at his wisdom, and bowing down before him to the ground they shouted: May the king live, may the king live! And soon after, while all the kings the princes and the people were talking unto Enoch and he instructed them in the ways of the Lord, all at once an angel of the Lord called Enoch from the heaven to come up, because it was resolved to make Enoch ruler over the sons of God in the heavens even as he ruled over the sons of man on earth. And when Enoch heard these words he called together all the sons of man, and he instructed them in knowledge and wisdom and in the fear of God, and finally he spoke unto them, saying: I have been summoned to ascend into the heavens, and I know not the day that I have to go and leave you. And now before I part from you I want to teach you once more all the wisdom, knowledge and morality you are to observe in future upon the earth. And he did accordingly teach them knowledge and wisdom and the fear of God, and he gave them statutes and judgments to practice them on earth. And he established peace between the people and instructed them concerning the life everlasting. And he spent with them several days, teaching and correcting the people. And while they were seated around Enoch listening to his words of wisdom, they lifted up their eyes and beheld the figure of a large horse coming down from the heavens, and the horse walked upon the air to the earth. And the people were bewildered, and they informed Enoch of what they saw, and he said unto them: It is for me that this horse is descending, the time has come and to-day I must go away from you, and you shall see me no more forever. At the same time the horse came down and stood before Enoch, and all the people around Enoch saw it. And Enoch ordered it to be announced with a loud voice for the last time: Who is the man that desireth to understand the ways of the Lord his God? Let him then come to-day unto Enoch before he is taken away from us! And they gathered together and came unto Enoch on that day, all the kings, the princes and the people, they did not depart from him the whole day. And after he had once more instructed them to fear God and to walk in his ways, he admonished them finally to maintain peace among themselves, and then he mounted the horse that was waiting before him. And he rode on slowly and all the people, to the number of eight hundred thousand men, followed him, and they went with him one day's journey. And on the second day he told unto them: Return ye unto your tents for why should you go along with me, lest you die. And part of them turned from him and went to their tents, but the remainder followed him six day’s journey. And each day Enoch said unto them: Return to your tents I pray ye, lest ye die. But they would not return and insisted upon following him. And on the sixth day many men still remained and clung unto him, and they said unto Enoch: We will go with thee to the place wherunto thou goest, as the Lord liveth death alone can separate us from thee. And when Enoch saw that they firmly resolved to go along with him he ceased to urge them to return, and they went with him. And those kings that had returned counted their people, in order to ascertain how many of them had followed Enoch. And on the seventh day a great storm arose and Enoch was carried heavenwards in a fiery chariot, drawn by fiery horses. And on the seventh day, all the kings that were with Enoch, sent to ascertain the number of men that remained and followed Enoch to the place whence he ascended into heaven. And when the messengers came to the place, they found it full of snow and large blocks of ice all around. And they said to each other: Let us break asunder these blocks of ice and see whether the men going with Enoch did not die under them. And they searched for all of them but Enoch was not found, for he had gone up into heaven. And all the days of Enoch that he lived upon the earth were three hundred and sixty-five years; and it was in the one hundred and thirteenth year of the life of Lamech, the son of Methuselah, that Enoch was translated into heaven. And after Enoch had departed from the earth all the kings of the earth assembled and anointed Methuselah king over them, in the place of his sire." And Methuselah did whatever was pleasing in the eyes of the Lord, and he also followed the example of his predecessor, teaching and instructing the people in all the knowledge and wisdom he acquired of his father Enoch, and he himself did not turn from those teachings, neither to the right nor to the left. But in the last days of Methuselah the people turned away from the service of God, and they robbed and oppressed one another. They also rebelled and transgressed against the will of God and corrupted their ways, for they refused to obey the words of Methuselah. And the Lord became angry at the sons of man, and the earth became more barren, and there was neither sowing nor harvesting in those days throughout the earth. And whenever they would sow, in order to raise vegetables for the support of their lives, the seed would degenerate and produce only thorns and thistles. But for all that the sons of man would not turn from their evil ways, and their arms continued out stretched to do whatsoever was wicked in the eyes of the Lord. And they provoked the Lord with their sinful ways, and the Lord was exceedingly wroth and he repented having made man, and the Lord resolved to destroy them and to wipe them out from the face of the earth, as he did soon after. At that time when Lamech, son of Methuselah, was one hundred and eighty-six years old, Seth the son of Adam died. And all the days that Seth lived were nine hundred and twelve years. And when Lamech was one hundred and eighty-one years of age, he went and took Ashmia, the daughter of Elisha, son of Enoch his uncle, to wife, and she conceived. At that time the sons of man sowed and had somewhat of a harvest in return. But the people did not turn from their evil ways and they revolted against their masters. And after a year came around the wife of Lamech bare a son, and Methuselah called his name Noah, saying: The earth has ceased in his days to destroy the seed. But Lamech his father called him Menachem, saying: This one will comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed. And the boy grew up and was weaned, and he walked in the paths of his sire Methuselah, ever upright and perfect with the Lord.And at that time all the sons of man, as they increased and multiplied begetting sons and daughters upon the face of the earth, turned from the ways of the Lord. And they taught one another their wickedness, and they grew more and more refractory and rebellious against the Lord. And every man manufactured his own god, and they plundered and robbed and persecuted every man his neighbors and his relatives, and they corrupted the earth, and all the earth was full of violence. And even their judges and overseers would go among all the daughters of man, and take them to wives by force even from the sides of their husbands, if so they chose. And also of the cattle and of the beasts of the fields, and of the birds of the air, the sons of man would bring together and train them to mate each other, one kind with another kind, in order to provoke the Lord with such transgressions. And God saw the whole earth and behold it was corrupt, for all flesh hath perverted its ways upon the earth, all men as well as all the animals. And the Lord said, I will wipe out the man whom I have created from the entire face of the earth, all flesh, even from man unto the fowl of heaven, the cattle and the beast of the field; for it repenteth me having made them. And the few good men that still remained upon the earth died in those days, before the Lord was to bring about the evil which he resolved to do unto all flesh, for it so pleased the Lord that they should not live to see the great curse which the Lord had pronounced, to come over the sons of man. Noah and his sons however found grace in the eyes of God, and the Lord selected them to preserve through them seed upon the whole earth.
The fourteenth—The angels are powers, and they have no body and no form, but they may find it fitting to clothe themselves with the mantle of form. One of them may appear in the form of a lion and another in the form of a heavenly being or a celestial wheel, and some of them may appear in the form of man, and that form is most precious in their eyes. For this is the form in which the angel of glory appears, as it is said (Ezekiel 1:26), “And upon the likeness of the throne was a likeness as the appearance of a man.” And therefore it is said (Genesis 1:26), “Let us make man in our image, after our likeness,” that is to say, in a form which is honored by us, and preferred by the angels when they appeared before the children of men. From this we learn that the form of man is the highest, for it is the form of knowledge and wisdom, and therefore every soul whose form is the form of man has within it the power that draws it to the perfection of the angels, if some restraining force, by reason of evil deed, does not hold it back.
The purpose of creation, is, as far as man is concerned, for the sake of the Torah, i.e. he is to perform the positive and negative commandments contained in Torah. He has to avoid transgressing negative commandments. His task vis-a-vis Torah can be summarised as לעבדה ולשמרה, just as Adam's task in Eden had been the same thing. All this is hinted at in Genesis 1,26, when G–d said: "נעשה אדם, instead of אעשה אדם." The word נעשה, alludes to the נעשה ונשמע the Jewish people proclaimed at Sinai prior to receiving the Torah. That moment in time was their finest hour, as we explained when discussing the appropriate verse. Once Adam had sinned, "Man's" rehabilitation did not commence until the giving of the Torah and the building of the Tabernacle. This is because the Tabernacle was built in a way that made it a universe in miniature, i.e. a microcosm. It reflected the universe, since it too had been created for the sake of Man. Adam had distanced himself and his place was now taken by Aaron, who had been brought close. G–d instructed Moses in Exodus 28,1: "ואתה הקרב אליך את אהרון." I have elaborated on this theme in Torat Kohanim i.e. the book of Leviticus. I also explained how the Tabernacle was the universe in miniature. Aaron is equivalent to "Adam" i.e. Man, for whose sake the universe had been created, so that he could receive the Torah. It is this which is hinted at at the beginning of the book of Numbers, אוהל מועד=ציור העולם. The Levites, who are close to Aaron, may be viewed as if they were branches of "Adam," and it is a fact that only Israel is described in the Torah as אדם.
The reason that the Midrash quoted the verse from Proverbs 3,15, was to substantiate the value that we accord to a natural firstborn. It interprets the word "פנינים," as derived from "פנים," front, or face. The question arises why is it not spelled פנים then? Why do we need the letter "נ" twice in that word? Another question is how do we prove that Gershon had not lost his rank as a firstborn? After all, the fact remains that the Torah gave precedence to Kehat counting him first! This question is answered by the Midrash quoting this verse which had the double "נ" in the word פנים. It is just like saying that in this case two families both ranked as panim, first. We must remember that G–d's original plan was that the Torah should be given to Adam, and this was the whole reason why he had been created. We have explained all this when we discussed the verse in Genesis 1,26, "נעשה אדם" Adam had been the "firstborn" of all mankind, since he was the first human being ever. We also have Israel being called "אדם." This in turn means that Israel is called "firstborn" as we know from Exodus 4,22: "My firstborn son Israel." Here, however, the rank of the Levites as firstborn outranks that of Israel as a whole, since the Levites represent the רוח אדם, whereas the remainder of the tribes of Israel only represent the נפש אדם. We have discussed this concept previously. To make certain that we appreciate this point, the Torah writes concerning the tribe of Levi in Deut. 33,10: יורו משפטיך ליעקב ותורתך לישראל, "They will teach Your laws to Jacob, and Your instructions to Israel." This refers to the revealed Torah, the תורת האדם, the practical Torah, the commandments that either have to be fulfilled, or the transgressions that have to be avoided. However, the spiritual Torah is the true "firstborn," having been created two thousand years before the universe; it is the Torah alluded to on the tablets that the Kehatites were carrying in the Holy Ark. The tablets after all, were מעשה אלוקים המה, "were the handiwork of the Almighty," (Exodus 32,16) just like the "spiritual Torah" which had preceded the written Torah. This Torah then must be viewed as the real בכור, "firstborn." It preceded the Torah that was given to אדם to perform. The Kehatites were mentioned first because they carried the Holy Ark containing the tablets, i.e. the spiritual essence of the Torah. From that aspect the Kehatites deserved to be considered as the בכור. It now is clear why they were counted first. We view Gershon as the "firstborn" in matters that have to be performed in this material world, and Kehat as the "firstborn" in matters that are exclusively the domain of the spiritual world. The very concept of the distinction of being the firstborn is enhanced by our understanding these nuances in the way the Torah is written.
A further positive virtue to be learned from this portion is to be humble, unassuming and modest, something that G–d has demonstrated in this portion. He took advice from His inferiors before creating man, as is evident from the plural of .'נעשה אדם וגו
The principle involved in that statement is bound up with the word בראשית, which some of our sages (including Rashi on Genesis 1,1) explained as the raison d'etre of the universe, בשביל התורה וישראל שנקראו ראשית, on account of the Torah and Israel which are called Reshit, G–d created the universe seeing that they are a "first," and the appellation "first" does not really belong to anyone but G–d Himself, who did not even have a "beginning, i.e. ראשית.” The meaning of the word Reshit is the "beginning of creation," that the very first thought concerning creation included thoughts of the final product of such a creation, i.e. אדם, Israel and the Torah which Israel was meant to accept. All of this is alluded to in G–d's words when He said: נעשה אדם. The word נעשה distinguished Israel at the time when they accepted Torah without insisting that they first wanted to know its contents (Exodus 24,7). G–d, the Torah, and אדם are entwined with one another. Kabbalists who are deeply immersed in these esoterics described it in these words: "Torah is the imprint (רושם) of Divinity, whereas אדם is the imprint of Torah. The true revelation of G–d's Divinity is through His holy names, and Torah itself is a string of G–d's holy names. It consists of 600,000 letters which represent the 600,000 souls of Israel. Torah also consists of 248 positive commandments and 365 negative commandments; they represent expressions of G–d's attribute of Mercy and G–d's attribute of Justice respectively. The 365 negative commandments correspond to 365 sinews or tendons in man. Seeing the latter are red, the Kabbalists see in this a symbolism for the attribute of Justice. The 248 positive commandments, however, represent the bones of man, something white, symbolic of the attribute of Mercy.
The author views the creation of the emanations i.e. אצילות [a collective term used by the author of the book פרדס רמונים for all the ספירות. Ed.], as something akin to a "body." This means that the אין סוף (another word for G–d's Essence) needed to "wrap" itself in a spiritual emanation in order to eventually ennoble man through granting him some of the אור הנעלם. If G–d had not done so, man would not have a chance to get to know anything meaningful about G–d. The need for these emanations arises from the fact that without them the effect of the Revelation would be so overpowering that it would simply shatter us, much as noise at decibels that our ears are not attuned to would shatter our sense of hearing. [I have heard this explained as similar to a high voltage transformer which reduces such voltage in order to protect the electrically operated gadgets that we use in our household. If the voltage would hit our gadgets at full strength it would simply destroy them. Ed.]. When G–d said in Genesis 1,26: "Let Us make man in Our image and in Our likeness," this was a plan to create the most perfect creature, a creature that would effectively be the world, i.e. would be enthroned in this physical world much as G–d Himself is enthroned in the Heavens. The communication between man's soul and that soul's origin to the אדם העליון, [a term for the highest of the emanations], would be unimpeded.
Man's purpose is to perfect his resemblance to the Divine. It follows that even those aspects of his body which are more mundane by nature should be elevated to a level of חולין שנעשו על טהרת הקודש, "profane matters treated as if all the restrictions of sacred matters applied to them." This includes the act of sexual union with his wife. At first glance the very desire to engage in sexual intercourse is demeaning, reflects the dominance of our physiological impulses over our spiritual impulses. This can be overcome when man sanctifies himself prior to engaging in marital relations with his wife. When he does so he not only models himself on the Divine but the children who will be born as a result of such a physical/spiritual union will reflect the דמות ה' in an intensified measure. We have elaborated on this elsewhere as well as on the fact that there are three partners involved in the making of every human being, G–d having said "Let us make man in Our likeness" (Genesis 1,26). [This refers to G–d's participation in the creation of every human being subsequent to the first. I have found this confirmed in ראשית חכמה, שער קדושה, פרק טז, paragraph 56 in the new edition by Rabbi Joseph Chayim Waldman. Ed.] G–d's participation is conditional on the act of marital union being performed under the aegis of the סטרא דקדושה, the sacred side of the emanations.
G–d has, however, provided a remedy for those Israelites who have become subject to these influences. This remedy is known as תשובה, repentance. Repentance possesses the power to bring such sinners "back into the fold," into the right side of the emanations which represents holiness. This was pointed out by Nachmanides; the relevant verse is 30,11 which refers to repentance. The mystical dimension of repentance is part of the emanation בינה. Students of the Kabbalah are aware that this emanation cannot be accessed by the Gentiles. The latter can access only the emanations from חסד "downwards." Canaanites have access to these lower emanations. Ishmael was sired by Abraham who represented the emanation חסד. Hence Gentiles are able to relate to this emanation. Being offspring of Isaac, who represented the next "lower" emanation גבורה, the descendants of Esau also could access that emanation. Having delineated the above exceptions, the 70 nations can access only the שרים ומזלות which we have already described. The inability of these 70 nations to access the emanations of either חסד or גבורה explains why the touching by members of such nations disqualifies wine, an expression of G–d's bounty. All this because of the pollutant of the serpent which spread through mankind as a result of Eve having squeezed out the fruit of the tree of knowledge (reputedly the grape). It thus became what is termed in our portion (29,17) פורה ראש ולענה, "a fruit turning into poison weed and wormwood." Concerning this type of wine, Solomon (Proverbs 23,31) has said: "Do not look at wine when it is red." Since the emanation בינה is not exposed to the "touch" of the Gentiles, the wine we find in that domain is the kind of which our sages have said that it has been preserved in its original grapes ever since the six days of Creation, in order to be served up to the righteous in the Hereafter (Berachot 34b). This is an allusion to the six "revealed" days of Creation remaining as they are, i.e. accessible to contact by the Gentiles. The six days of Creation known as the days of בנין, the concealed aspect of the work of Creation, serve as an area in which this wine is stored for the eventual enjoyment by the righteous. The penitent must elevate himself to a level that qualifies him to partake of that wine in the future. He is able to burst the confining shackles of the קליפות, symbols of the constraints imposed upon him by the evil urge, so that he can rejoin the mainstream of the Jewish people. The בעל תשובה together with the other righteous will then experience the revelation of G–d's secrets as a result of having partaken of this wine. This is the meaning of Psalms 25,14: "G–d's secrets are reserved for those who fear Him." The numerical value of the word סוד, secret, is 70. It alludes to the 70 who formed the nucleus of the Jewish people who first went down to Egypt. Because they were all a single "person," נפש, they all have a share in the World to Come. It is known to Kabbalists that the emanation בינה is the mystical dimension of the World to Come, a domain where G–d and His Name are One and where a unified people of Israel cleave to Him. It is only the people of Israel who are referred to by the title אדם; by describing the creation of אדם as "in G–d's likeness" (Genesis 1,26), the Torah concurrently refers to the creation of the Jewish people. When we reflect on the respective meanings of אדם and אדמה, earth, we must conjure up in our minds that it is the function of this אדם to serve as the מרכבה, carrier, or better אדמה of G–d's Presence. G–d is perceived as sitting on a throne. The throne is standing on this אדמה, i.e. is supported by אדם, the Jewish people. It follows that any misconduct by Israel in our terrestrial spheres undermines the "floor" on which G–d's throne is based.
The author views our rehabilitation process as linked to our souls having stood at Mount Sinai and having witnessed the revelation. The major organs involved were the ears which had heard the commandments. When later generations tune in their ears to what is written in the Torah, it is as if they were trying to make up for generations or individuals who had closed their ears to Torah instructions. The very word נעשה "we shall do," which the Jewish people said prior to the revelation was an allusion to the beginning of creation when G–d had said נעשה אדם בצלמנו. Once our ears are involved in this process of rehabilitation the other organs will become involved also and general מצוה performance will result.
The third and mystical function of the קרבן is that it facilitates the union between man and the Ineffable Name of G–d. Concerning this function the Torah says: אדם כי יקריב מכם (הוא) קרבן ל-י-ה-ו-ה. Israel is the sacrifice called אדם. When G–d had said in Genesis 1,26: נעשה אדם בצלמנו, "Let Us make man in Our image", He created man in this world while at the same time establishing the likeness of man on the throne in the Celestial Regions. It is significant that the numerical value of the word אדם (45) corresponds to the numerical value of the Ineffable Name when spelled as a word, i.e. יוד-הא-ואו-הא. This is the allusion that man is close to G–d, i.e. is a קרבן. Such affinity is achieved by means of בקר and צאן which we sacrifice down here on earth. When the Torah continues: תקריבו את קרבנכם, this is the instruction to awaken within ourselves the consciousness of the highest achievements we are capable of in our affinity with G–d. Nowadays, when we find ourselves in exile, the sages introduced the daily prayer services as a substitute for the public offerings in the Temple. Prayers are also capable of establishing this unity between ourselves and the Ineffable Name.
In a book called Sefer Hama-arechet chapter Ha-adam the author writes: Now that you are aware of the reasons for the manner in which the human body is constructed, you are able to understand whether you have received communication via the "mouth to mouth" method, a true prophetic insight such as our prophets used to receive, or not. The sages used to call such prophetic insights שיעור קומה, a way of saying that someone had some insight into the gateway of the Creator. The Torah referred to this when it describes G–d as saying "Let us make man in Our image and in Our likeness." Concerning such visions it is written: ואנכי חזון הרבתי וביד הנביאים אדמה "I have granted many visions and made plain My word through appearances to the prophets." Thus far the author of Sefer Hama-arechet.
The second of the five ways of examining one's spiritual level has to do with the name concept of האדם, a term used for the abstract spiritual world as such. This אדם is also viewed as the principal carrier of G–d's Presence. אדם, i.e. Man in our "lower" world, serves as the throne for the אדם in the Celestial Regions. Our respective limbs and organs are allusions to concepts prevailing in the spiritual world. They are all forces of the Divine. When G–d said: "Let Us make man in Our image," this was not just an empty phrase, but it conveyed the message that physical man would possess some Divine properties [as opposed to all other living creatures. Ed.] The תמונה, image, revealed to the prophet when he experiences a prophetic vision is the תמונה of the אדם העליון, Man as a spiritual concept. When the physical counterpart of this "man," i.e. the prophet, experiences such a vision, his own physical characteristics are temporarily elevated to be of almost spiritual dimensions. The image he sees is similar to someone who looks in a top quality mirror and sees himself reflected in it. Not every prophet saw a reflection of the same clarity, since this depended on the spiritual qualities he possessed. Thus far the words of the Chayat.
"Eighteen [is the age] for the [wedding] canopy": [The word,] man is written nineteen times in Parshat Bereshit (the beginning of Genesis) from, "And God said, 'let us make man'" (Genesis 1:26), until "And the Lord God built the side" (Genesis 2:22, when Eve was created). One [use of the word, man] is for itself [such that] eighteen remain to be expounded [in this way].
קוץ ודרדר תצמיח לך, “it will grow thorns and thistles for you.” Until this moment the decree of Genesis 1,26 according to which the human species would rule in an unrestricted manner over all the creatures on earth had been in effect. There had been no need to guard the garden against invasion of wild beasts. From this moment on the negative phenomena on earth would be in effect, but would be directed only against the human species, לך, “against you.” The animal kingdom would not experience thorns and thistles as an impediment of their life on earth.
Hence creation involves risk. For us that is true of all acts of creation. Every technology can be misused. Every form of art can become idolatry. For God it is true of only one act of creation, namely, the making of humanity. That is why here alone in the Torah’s account of creation, we find not a simple “Let there be” but a deliberative prologue, “Let us make man in our image after our own likeness” (Gen. 1:26).
These are both strange comments in the light of what we learn elsewhere about the leadership styles, respectively, of God and Moses. This is what Rashi has to say about the words of God immediately prior to the creation of humanity: “Let us make man in our image after our likeness” (Gen. 1:26). Who are the “us”? To whom is God speaking and why? Rashi says:
From here we learn the humility of God. Since man was [created] in the image of the angels they were jealous of him. He therefore consulted them. Similarly, when He judges kings, He consults His heavenly court.... Though they [the angels] did not help in His creation and [the wording of the verse] may give the heretics an opportunity to rebel, [nevertheless,] Scripture does not refrain from teaching courtesy and the attribute of humility, that the greater should consult and ask permission of the smaller. (Rashi to Gen. 1:26)
The difference between them is this: ḥokhma is the truth we discover; Torah is the truth we inherit. Ḥokhma is the universal heritage of mankind, by virtue of the fact that we are created in God’s “image and likeness” (Rashi translates “in our likeness” as “with the capacity to understand and discern”). (.Rashi to Bereshit 1: 26.)
Introduction The Talmud now shows how the Greek elders translated the Torah. The central idea here is that the elders changed the verses to avoid various interpretive or theological problems. Due to the nature of this passage I have lined it up in a table. The middle column is what is written in the Talmud. On the left is the translation of the purported Septuagint. The right side is the actual Hebrew text. I have not translated the Hebrew original but you should be able to understand it from my explanation below. Genesis 1:1: Here they changed the order of the words around. According to Rashi the original order might give the impression that an entity named “Bereshit” created God. The change in order might also serve to emphasize that God preexisted the world. Genesis 1:26: The plural form, which gives the impression of a multitude of gods, was changed into singular. Genesis 2:2: The original is confusing—did God complete creation on the sixth day or on the seventh day? The revised version makes more sense. Genesis 5:2: In the original it sounds like two humans were originally created. The emendation changes the word to the singular. Genesis 11:7: The original is plural and has been emended to the singular. Genesis 18:12: In the Torah, both Abraham and Sarah laugh when told that they will have a child, but God gets angry only with Sarah. This is puzzling. To fix this problem, the translation reads that Sarah laughed in front of her relatives. Abraham laughed only to himself, and that is why God was not angry with him. Genesis 49:6: In the original, Shimon and Levi are accused of killing a person. This is emended so that they only killed an ox. Exodus 4:20: It is a bit dishonorable that Moses has no better vehicle for his wife and kids than a donkey. No horse, no camel! Therefore, the verse is emended. Exodus 12:40: 430 years is emended to 400 years. Exodus 24:5, 11: These verses are problematic because one verse says “the youth” and the other verse says “the nobility.” Therefore, both have been emended to read “the elect” a group more appropriate to be sent to greet God. Numbers 16:15: In the original Moses says he did not take a single “donkey.” This could imply that he did take other objects. To correct this, the emendation reads “valuable item. Deuteronomy 4:19: The original makes it sound like God created the sun, moon and stars so that non-Jews could worship them. The emended version says that they are just for light. Deuteronomy 17:3: The original makes it sound like God didn’t command that the sun and stars should even be created. This would give the impression that they were created on their own or by another god. The emended version clarifies that God didn’t command that people should worship them.
Yonah’s encasement in a fish fits with the Kabbalistic teaching that a Tzadik who sinned is returned after death as a Gigul (transmigrated soul) into a fish (see Ohr HaChaim to Bereishit 1:26).
Because when one sensitizes oneself that the honor within a person, who is made in the Image of God (B'tzelem Elokim), because Man was created in the Image of God (Genesis: Chapter 1, Verse 27), because of this man is fitting to Olam Haba. Because man is not fitting to Olam Haba, except due to the Image of God which bestowed to man from upon High, like it says in the verse (Genesis: Chapter 1, Verse 26): "Let us make man in our image, in our likeness". And because of this, man is fitting for life in Olam Haba. And therefore it says that one should be careful in the honor if your friends, and this is regarding the aspect man was made in the Image of God, and one should not - God forbid - embarrass this image, for within it depends Olam Haba. And similarly it says in the Sifri 'Do not ascend in steps upon the alter' (Exodus: Chapter 20, Verse 26). Rebbi Yishmael says behold from these words we can make a logical deduction: in such that stones which have within them no knowledge, not for evil, not for good, the Omnipresent says do not accustom yourself to treat them with disrespect, your friends who is in the Image of He who spoke and the world was created, certainly you should not accustom yourself to treat him disrespectfully! [end quote].' Behold the warning of a one's friend is because he is created in the Image of God, because this is the greatest attribute a person can have, and because of this, the level of man he merits the loftiest heights: to life in Olam Haba. And therefore it says (Gemara-Berachos just quoted) that this is the 'way sof life to Olam Haba', to bring a person from Olam HaZeh, which is a world of physicality, to the Olam Hanivdal (The World of Distinction) which is Olam Haba. And says Rebbi Eleazar also here (in our Mishna) 'Let the honor of your friend be as dear to you as your own' to teach a person the ways of life, that in it he will arrive in Olam Haba.
However that which he said, "Envy, lust and honor," can also be explained [as follows]: Envy corresponds to the spirit of man, upon which envy depends. And lust comes from the body; and when man inclines towards lust - meaning completely towards the extreme of the body - then this thing removes him from the world. [For] anything that goes over to one extreme removes one from the world. And likewise, when he inclines towards envy - such that this faculty of envy is from the spirit - he inclines towards the extreme and [it] removes him from this world, as was explained in the chapter [entitled] Akavia (Derekh Chayim 3:10). And honor is a third thing that is relevant to man, in that he is a man - as it is stated, "Let us make man in our image." And honor and disgrace are relevant to this image, which is the image of God. And it like the Rambam wrote in the Guide for the Perplexed (1:1) about the homonymity of the word, image; and as it is written (Psalms 73:20), "in arousal, You disgrace their image." And the opposite of this is also [the case], since the image is appropriate for honor. And because of that, they said in Sifrei (Mekhilta d'Rabbi Yishmael 20:26), "If the Torah said [about] stones which do not see and do nor hear, 'Do not go up to My altar with steps, etc.'; all the more so should you not treat your fellow in the manner of disgrace." Note that honor is relevant to man because he is the image of God. But if he inclines and chases after honor because of this image, he is also inclining towards the extreme, [just] like when he inclines towards lust and towards envy - as was explained. And that is why it removes man from the world. And this explanation is choice, if you understand words of truth and wisdom. And it is exactly [the same as] the first explantion, if you understand the things that we said above about the matter of the image.
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
And it wrote an expression of making with the firmament and with the luminaries because these have a shining body and their essence is their body. Hence, it wrote the expression, “and He made,” about them - since this expression is said about the body. And likewise with the animals that have substance and form. But their substance and form are equally recognizable; hence expressions of making and formation are said about them. And the three of them are said about man - creation, formation and making - because the three of them are equally recognizable in man. Hence the three of them are said about (them) [him]. Here you have the three things that are said about creation.
And you should further understand that which Scripture stated, "Mine is the silver, and Mine the gold," and it did not say like this about other things that exist. As [domesticated] beasts and the fowl of the skies are certainly under the control of man, as it is written (Genesis 1:26), "and they shall rule over the fish of the sea and the birds of the sky [and the beasts]." But there is no doubt that there is something of value in silver and in gold. For if not, gold and silver would not be more significant than stones. Hence it is necessary to say that there is something of value in gold, and likewise in silver, which is not found in other things. And that thing is not under the control of man. For only material things are under the control of man. But since silver and gold have more significance, they are not under the control of man. And hence it said, "'Mine is the silver, and Mine the gold,' proclaims the Lord." And the explanation of this, is that "Mine is" that which is unusual in "silver," and "Mine is" that which is unusual in "gold" - that which has worth - that is what belongs to God, may He be blessed. And it does not belong to man; for only material things are under man. And this is a simple and choice explanation to one who understands these things.
First is the unprecedented dignity of the individual, signalled in the statement of the Torah’s first chapter: “Let us make mankind in our image, in our likeness” (Gen. 1:26). Every human being, regardless of class, colour, culture, or creed, carries within him or her the image of God. This, according to the Mishnaic sage Ben Azzai, is the essential principle of the Torah. (Sifra, Kedoshim 4:12.)
Hirsch also gave a novel interpretation to the phrase in Genesis 1, “Let us make mankind in our image, in our likeness” (Gen. 1:26). The passage is puzzling, for at that stage, prior to the creation of man, God was alone. The “us,” says Hirsch, refers to the rest of creation. Because man alone would develop the capacity to change and possibly endanger the natural world, nature itself was consulted as to whether it approved of such a being. The implied condition is that man may use nature only in such a way as to enhance it, not put it at risk. Anything else is ultra vires, outside the remit of our stewardship of the planet.
We have just explained that the purpose of Creation is for all people to recognize God as the Creator and Supervisor of the world and so fill the world with His glory. God sits in heaven, as it were, and judges every person according to his actions. All this is due to man because everything depends on his actions. Now we have already explained (H.D. Bereshit 1:26) that there are two distinct types of man. One is elevated man who acts on the earth like the angels act in heaven and the second is practical, worldly man. Both types are needed to make Creation complete. If all men were of the elevated type like Adam before the sin there could be no reward and punishment and God's glory and kindness would never be revealed. So man of the second type is the principle source of God's glory. Even so, the existence of elevated man among the multitude of practical men is also a source of God's glory. Since the two types of man are like different species, they both needed to be created during the sixth day. If Adam had not sinned on the sixth day there would have been no possibility of creating practical man later and the world would not have achieved its purpose. And if only practical man had been created, there would be no possibility of the new species "elevated man" ever coming into existence. If Adam had not been enticed to sin, God would have created a second man of the practical type. As it happened both species were created in the same person- first elevated man and after the sin, Adam himself was transformed into practical man. In this way an ideal world was achieved. All this is implied by the words "These are the results of the heavens and earth at the time of their creation."
SPICERY. Rabbi Moses Ha-Kohen the Spaniard (See notes to I.E.’s comments on Gen. 1:26.) explains nekhot (spicery) to mean a precious thing. Bet nekhoto (his treasure house) in and showed them all his treasure-house (bet nekhoto) (II Kings 20:13) is similar. Nekhot (Spelled nun, caf, alef, tav.) and nekhoto (Spelled nun, caf, vav, tav. The problem is that the word is not so spelled in II Kings 20:13. Krinsky and Cherez suggest that since the word is pronounced nekhoto, it is as if a vav is placed after the caf.) are similar because the vav and the alef are interchangeable since they are quiescent letters. (The alef and vav in nekhot are not pronounced. Hence they are quiescent. I.E. refers to the alef, vav, heh, yod as quiescent letters (otiyot ha-nach) because they are not always enunciated.)
The word mi-mennu can be rendered of us or of him. as in ish mi-mennu (none of us) (Gen. 23:6). I have already explained in The Book of Foundation why the nun of mi-mennu receives a dagesh when in the plural. (The word mi-mennu should have been spelled with two nuns. The dagesh makes up for the missing nun (Weiser). I.E. makes this point here because the word mi-mennu has a dagesh. He does not want one to think mistakenly that it is a singular because of this dagesh. See next note.) The Babylonian grammarians who do not place a dagesh in it are in error. (The Babylonian grammarians, in contradistinction to the Palestinian grammarians, place a dagesh in mi-mennu when it is singular and omit the dagesh when it is plural. I.E. says that the Palestinians who place a dagesh in both instances are correct.) The meaning of the verse (v. 22) is the same as ye shall be as God, knowing good and evil (v. 5). (Man has become like an angel. See I.E.’s comments on verse 5.) On the other hand, God might be saying what was in Adam’s mind. (Adam now thinks that he has become as one of us.) The use of the term of us presents no problem. It is similar to Let us make man in our image (Gen. 1:26) and Come, let us go down (Gen. 11:7). God in all these cases is addressing the angels.
LET MY SOUL NOT COME INTO THEIR COUNCIL. Rabbi Aaron (Gaon of the school of Pumbedita. The great Hai Gaon was among his students.) explained the word tavo (come) in Let my soul not come (tavo) as having the meaning of set like the meaning of ba (goeth down, to set) in and the sun goeth down (ba) (Eccles. 1:5). (The word ba means to come. In Eccles. 1:5 the word ba means sets, i.e., when the sun goes down (sets) it is no longer in the sky. Similarly the word tavo, which comes from the same root, here means will set. Let my soul not set from their council means let my soul always be in their council.) He interpreted let my soul not come into their council as meaning, I do not want to be outside of their council. However, Rabbi Aaron’s interpretation inverts the meaning of the verse. (Rabbi Aaron interpreted Let my soul not come in to their council to mean let my soul not set from their council. The verse means I do not want my soul to be in their council. Thus Rabbi Aaron’s interpretation is precisely the opposite of what the verse actually says.) If Jacob praised Simeon and Levi, why did he mention weapons of violence? Furthermore, Jacob told his sons, Ye have troubled me, to make me odious unto the inhabitants of the land (Gen. 34:30). (We thus see that Jacob was angry at what his sons did to the inhabitants of Shechem and on his deathbed would not praise them for this act.) The truth of the matter is that Simeon and Levi placed Jacob and his household in great jeopardy by their actions in Shechem. Indeed, were it not for the terror of God that was upon the cities that were round about them (Gen. 35:5), they would have surrounded Jacob and his family and exterminated them all. He (Rabbi Aaron) similarly explained (That is, in a positive manner, not that Jacob castigated his sons but praised them for slaying the inhabitants of Shechem and destroying its wall. Rabbi Aaron interprets verses 6-7 as follows: Let my soul not set from their council, from their assembly let my glory not be excluded; For in their anger they slew men, and in their self-will they uprooted a cursed wall; For their anger was fierce, and their wrath it was cruel. Rabbi Aaron interprets verse 8 as follows: I will give them a good portion in Jacob (achallekem be-ya’akov) and may they multiply in Israel (va-afitzem bi’yisra’el) (Filwarg).) Cursed be their anger (v. 7) as meaning and in their self will they uprooted a cursed wall, (Rabbi Aaron renders ikkeru shor (they houghed oxen) as they uprooted a wall.) for their anger was fierce. The above explanations are unpalatable. (Literally, cold, i.e., unpalatable as cold food (Krinsky).) Let my soul not come into their council. (I reject them. I.E. takes Jacob’s words and gives them a new twist.) Rabbi Moses Ha-Kohen (Rabbi Moses ben Samuel Gikatilla, an 11th century Bible commentator. See I.E. on Gen. 1:26 and the notes thereto.) says that kevodi (my glory) is synonymous with nafshi (my soul). He notes that we find the two often used synonymously in the book of Psalms. Rabbi Moses’ interpretation is correct since our text repeats itself in different words, (The point is that the second half of the line repeats what the first half said but in different words. In the first half it uses nafshi, in the second kevodi. However, both mean one and the same.) as is the style of prophetic statements. We thus find, Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee (Deut. 32:7), and (in Num. 23:8) How shall I curse, whom God hath not cursed? And how shall I execrate, whom the Lord hath not execrated? Thus into their council means the same as unto their assembly, come (tavoh) the same as be united (techad), and nafshi the same as kevodi. However, Rabbi Judah ben Balam the Spaniard (Bible commentator and grammarian who lived in the 10th and 11th centuries. “His commentaries (in Arabic) on most of the Bible are remarkable for their philosophical method and use of comparison with Arabic.” (Cecil Roth, Standard Jewish Encyclopedia, p. 940).) says that Rabbi Moses erred. He maintains that kavod (glory) refers to the body because the body is the glory (kavod) of the soul in the same way that a necklace is the ornament to the neck, (The body is inferior to the soul, yet it is considered the soul’s glory in the same way that a necklace, although certainly less important than the neck, is nevertheless called the ornament of the neck (Cherez).) as we find in the verse Who satisfieth thy body (edyekh) with good things (Ps. 103:5). (The Hebrew edyekh ordinarily means your ornament. J.P.S. translates it as thine old age. Rabbi Judah Balam interprets edyekh as referring to the body. However, I.E. in Psalms interprets edyekh as referring to the soul.) Rabbi Judah offers as a proof text, (That kavod refers to the body.) Yea, let him lay my glory (kevodi) in the dust. Selah. (Ps. 7:6). (Which proves that glory cannot refer to the soul for it is impossible to lay the soul in the dust.) However, I say that Rabbi Judah errs, for we find Scripture saying, So that my glory (kevodi) may sing praise to Thee (Ps. 30:13), (I.E. interprets this verse in his commentaries on Psalms as follows: So that all that have a soul (kavod) may sing praise to thee. We thus see that kavod refers to the soul. Rabbi Judah might retort that Ps. 30:13 should be interpreted: so that my body may sing praise to thee, or all that have a human form (kavod) may sing praise to thee.) and Therefore my heart is glad, and my glory (kevodi) rejoiceth; My flesh (i.e., my body) also dwelleth in safety (Ps. 16:9). (Kavod must refer to the soul for otherwise body is mentioned twice in our verse. I.E. in Psalms interprets my heart as referring to man’s intelligence, my glory (kevodi) to man’s soul, and my flesh to the body.) As to the proof which Rabbi Judah offered from Yea, let him lay my glory in the dust, it is figurative. What the verse means is that my soul will be lowered as low as possible, i.e., to the dust. Positive proof that my interpretation is correct comes from My soul (nafshi) cleaveth unto the dust (Ps. 119:25). (This verse certainly must be taken figuratively. Similarly, Ps. 119:25.)
יכבד יי R. Moses Hakkohen says, that it means, the Lord is heavy; that is, it is difficult to them to remember Him and to keep His commandments; as a proof of the correctness of this explanation he adds, that only the Niphal of כבד is found in the meaning of to be honoured, as e.g. נכבדת Thou art glorified (26:15); but he did not think of יִבְבְּדוּ they are honoured, which is the opposite of יצערו they are little (Job 14:21). According to this explanation the sense of the verse is clear. (Comp. Kimchi ad locum: The wicked say to those that are anxious to fulfil the word of the Lord, ‘Certainly, the Lord is too hard for us with His commandments,’ but, says the prophet to the good, He will appear in the midst of your rejoicings, and they will be ashamed. This is probably also the explanation of R. Moses Hakkohen, partly quoted by I. E.) After יכבד יי the Lord is heavy the word yet must be supplied (The Hebrew text has the words ותחסר מלת זמן, which either mean, and an adverb of time is wanting, as, e. g., once, yet, or are the corruption of ותחסר מלת עוד, as adopted for the translation.) , as if the prophet said, yet a time will come, when we shall see your (The good, that tremble at His word, are addressed by the prophet.) rejoicing, while they, that cast you out, will be confounded. But I think that (These words are added in the translation; the corresponding Hebrew phrase, ולפי דעתי is missing. That he approves of the explanation that follows is clear from the words, In this way there is a connection between this verse and the next.) these are the words of your brethren that cast you out, and that the whole verse must be explained thus: Your brethren say, For my name’s sake let the Lord be honoured [יכבד being derived from כבוד honour (11:10)], we wish it that the Lord be honoured, then we shall see your rejoicing and be ashamed; this is the meaning of the words והם יבשו and they shall be ashamed. (According to this explanation this would be one of the very rare instances of the oratio indirecta in Hebrew; the oratio directa would be ואנחנו נבוש, and we shall be ashamed.) They say it ironically and mean to indicate, that God will not be able to show His glory. In this way there is a connection between this verse and the next. Those that take these words, not as uttered by your brethren etc., but spoken by God, understand the plural in נראה as pluralis majestatis, like the plural in נעשה let us make (Gen. 1:26), or (ואחיכם of the Hebrew text gives no sense, and must be corrected into ואחרים, and others.) refer it to both, to God and the prophet together.
AND THE GROUND OPEN HER MOUTH. The word u-fatzetah means and opened. Compare, yiftzeh (doth open) in doth open his mouth (Job 35:16).I have already hinted (See I.E. on Gen. 1:26 (Vol. 1, p. 45).) that man’s highest soul, (The rational soul. See I.E. on Gen. 1:1 (Vol. 1, p. 25). I.E. believes that man has three souls, a vegetable, an animal and a rational soul. I.E. refers to the soul as “her” for the Hebrew word for soul is neshamah, which is a feminine noun.) which comes from the intermediary world, (For the three worlds, see I.E. on Ex. 3:15 (Vol. 2, pp. 86-90).) employs human language when speaking of things above her, (Such as when speaking of God.) for the body is its palace. (Here on earth. Hence it must employ corporeal metaphors. It is philosophically significant that I.E. refers to the body as a palace for the soul.) It similarly employs human language when speaking of things below her. (Such as the earth. Hence Scripture reads, and the ground open her mouth.) It does so in order that people understand her.
AARON SHALL BE GATHERED UNTO HIS PEOPLE. This is similar to and die in the mount (Deut. 32:50). (The meaning of which is: and prepare yourself to die, for it is not in one’s hand to determine the moment of death. See I.E. on Gen. 1:26 (Vol. 1, p. 47).) It means that Aaron should prepare himself to die, and go up the mountain. (Aaron shall be gathered unto his people means Aaron shall go and be gathered to his people.)
That is one problem. The other is the advice given by God Himself: lead from the front, even against their will. But that is not how God acted, as understood by the sages. This is what they said on the words immediately prior to the creation of humanity, “Let us make man in our image” (Gen. 1:26):
Let us make man in our image: The image of G-d is free will, without any natural external inclination, only from free will and intellect. G-d's knowledge does not impinge on free will, because his knowledge stems not (in the same way as the) knowledge of man which comes from his senses, rather it is He alone who perceives, as is explained in the Rambam. Behold it is not in our ability to understand how this works...rather this we know: Free will is a condensation of G-dliness, because G-d provides place for his creations to do as they choose, and removed from their actions, the decree and the decision on an individual level...The torah speaks in the way that people speak - let us leave a place for man's personal choice, that he won't be forced in any of his actions, and in the obligation of his thoughts, to be free to do good or evil as he desires. He will be able to do things against his more natural state, and against those things which are straight in the eyes of G-d.....
ויתן ה׳ אלוקינו בידנו, G'd delivered into our hands, etc. This verse is best explained by reference to Berachot 54 describing Og as uprooting a mountain of 12 kilometers (equal to the size of the encampment of the Jewish people) and trying to throw it onto the camp of the Israelites. G'd frustrated this plan. Thereupon Moses, who was ten cubits tall, took an axe ten cubits long and threw it at Og, hitting his ankles and killing him. The words ויתן ה׳ refer to G'd making the mountain Og had uprooted drop on his own neck, whereas the word בידנו refers to Moses personally having killed Og using his own hands. Although Moses used only a single hand, the Torah describes his acts by referring to "hands," using the plural ending, much as G'd has been described in Genesis 1,26 as in the plural when He was about to create Adam and said: "let us make a human being, etc." Moses' hand was considered as equivalent to the combined hands of all the Jewish people.
אל תשקצו את נפשותיכם, "Do not make something detestable out of your persons, etc." Why did the Torah repeat this commandment? Torat Kohanim writes that this includes separate culpability for someone who after having contacted the dead part, let it go, and then touched it again. Granted that what is stated in Torat Kohanim is true and that one is indeed culpable for repeated contact with carrion, why did the Torah have to write this? Who would have imagined that the second time one contacted the carrion one would not be culpable? Perhaps the verse wants to inform us that if someone eats these swarming things his soul will become something detestable and the Torah warns us in clear terms not to cause our souls to become something detestable. The Torah hints at the same time how much or how little of such carrion will have such an effect on our souls. Look at what we have written on Genesis 1,26 on the words וירדו בדגת הים, "and they are to have dominion over the fish of the sea, etc." You will find there that our sages in Pessachim 49 referred to עמי הארץ, unlearned and therefore not truly observant Jews, as שקץ and that they compared the daughters of such people to שרץ also. All such statemnents of our sages are inspired by the Holy Spirit. These words are identical to what we have written here.
It is important to understand the difference between the preposition ב and the preposition כ in Hebrew. The best way to illustrate this is to look at the words בצלמנו כדמותנו, “in our image and in our likeness.” Why do we have two different prepositions in that verse in Genesis 1,26? The answer is that the word צלם refers to a “form” which is a strictly abstract term, describing something in the mind, something spiritual in nature. The word applies to disembodied creatures, creatures whose essence is spiritual. The word דמות on the other hand, refers to the corresponding idea in the physical world, describing creatures with bodies. When G’d created man He said that in some essential respects man would be like the disembodied beings in the heavens, like the angels. In other, less essential respects he would be different seeing that he would have a body. This difference is indicated by the use of two different prepositions when referring to צלם and דמות respectively. Seeing that man’s likeness to the angels was primary, the “face,” the preposition ב reflected this when the Torah writes בצלמנו. Seeing that what Moses saw and what was constructed corresponded in essence to what he had been shown, the Torah was correct in writing בתבניתם.
ונסך רביעית ההין יין לכבש האחד, “and a drink-offering of one quarter hin wine for the one sheep.” Rabbeinu Chananel writes that as soon as the priest had bowed down in order to offer the libation the deputy High Priest would wave the flag-like cloth to signal to the Levites to begin to chant their hymns. A the time of the Mishnah, a certain ben Arza would then strike the cymbal as a further signal and the Levites would commence reciting their hymns. All the assembled people would bow down and after every section the tekiah blast of the shofar would be blown and the trumpets would be blown until the end of the offering of the burnt-offering. At the end of that procedure the King and all those present with him would prostrate themselves (Chronicles II 29,28-40; compare also Tamid 7,3). The Levites would follow this procedure every day, varying the hymn they would sing. On Sundays they would recite Psalm 24,1 as that psalm dealt with aspects of the creation of the universe, recalling that everything had been void and empty before. The psalm concludes with the words ויבא מלך הכבוד to commemorate the directive “let there be light.” The attribute כבוד also known as Shechinah is a great light. On Mondays the Levites chanted psalm 48. In verse 4 of that psalm the separation between different levels of holiness is alluded to. In the Holy Temple there were different levels of sanctity such as the Azarah, the Sanctuary, and the Holy of Holies. On the second day of creation the Torah speaks of separation between upper and lower waters (Genesis 1,6). These various levels of sanctity are referred to in verse 4 of our psalm by the word ארמנותיה, “its various citadels, palaces.” On Tuesdays the Levites would chant psalm 82 which features a verse (3) speaking about judging the poor etc. This corresponds to the directive that all the waters in the terrestrial world were to concentrate in one area so that the dry land could become visible (Genesis 1,9). This was an allusion for the judges to congregate when they sat in judgment and to pronounce judgment for each individual supplicant. On that day the Torah (G’d) also directed that the earth should produce trees, etc., each according to its own kind (Genesis 1,12), an allusion to the individuality which is to be preserved on earth. When we read in that psalm that alas, man had to die, unlike the angels, the reference is to the sin committed in that garden in which all these beautiful trees had grown. This is why the psalm recited by the Levites on the fourth day i.e. psalm 94, which commences with the reminder that G’d does take revenge on those who hate Him, is appropriate for Wednesday, the day the sun and moon were placed in orbit. The psalmist refers to the people worshipping sun and moon. On Thursdays the Levites used to chant psalm 81 which amongst other matters deals with the Exodus from Egypt. Pharaoh was compared to a sea-monster, תנין, and on that day the great sea-monsters had been created (Genesis 1,21). On Fridays the Levites chanted psalm 93 describing how even G’d robed Himself in splendor. It was the day that man, the most perfect of the creatures was created, a creature combining within himself some divine attributes (created in the image of G’d). He had been assigned dominion over the animals and even nature, i.e. was liable to similarly regard himself as sovereign in his domain on earth. Chanting that psalm then was in keeping with the significance of the day. On the Sabbath the Levites chanted psalm 92, a hymn in which the righteous are described as firmly planted in the House of the Lord, a reference to the Holy Temple. It is entirely possible that there are still more allusions in these various psalms chanted by the Levites on the different days of the week. Thus far Rabbeinu Chananel.
הלא אנכי “Is it not I?” Possibly the addition of the word י-ה-ו-ה at the end of this verse is a reference to the emanation בינה, (נשמה) which is given an outlet by means of the power of speech possessed by man. This idea is reflected in (Job 32,8) “but truly it is the spirit in man, the breath of Shaddai that gives them understanding.” Psalms 45,2 alludes to this when the sons of Korach observe: “I speak my poem to a king; my tongue is the pen of an expert scribe.” I have made some comment on this phenomenon on Genesis 1,26 נעשה אדם .
והנחש היה ערום מכל חית ה שדה אשר עשה ה' אלוקים, It is in order to ask in what fashion the serpent conversed with Chavah. If G’d had opened the serpent’s mouth by means of a miracle, as He did when Bileam’s ass started speaking to him (Numbers 22,28), why did the Torah not report, as it did in that verse that “G’d opened the mouth of the serpent?” If, on the other hand, if, as in the view of Rabbi Saadyah gaon, the conversations reported in the Torah between both the ass and Bileam and the serpent and Chavah were conducted by an angel on their behalf, why was the serpent punished and cursed for all times? Besides, how is it possible that G’d assigned to an angel the task to seduce Chavah to sin against G’d? Furthermore, what reason was there to introduce the serpent into the story at this point? Why did the Torah have to write: “and the serpent was the wiliest of all the beasts of the field, etc.?” If the serpent was unable to speak, i.e. to communicate with Chavah in his own right, how do we know that it was such a clever creature? If we are to assume that the angel was dispatched to subject the woman to a test of her faith and obedience, how was the serpent to blame for the outcome? Besides, it would have been so much more appropriate for the angel to test Adam himself, seeing it was he who had been commanded by G’d not to eat from the tree of knowledge? Chavah had heard of this only second hand from her husband! The whole subject is extremely confusing, when we look only at what has been revealed to us by the text. We need to resort to the writings of the Kabbalists to make better sense of this whole episode.(Pirkey de Rabbi Eliezer chapter 13)[in that chapter’s introduction, the point is made that jealousy and envy, some of the most destructive character traits, exist also in the celestial regions, and that when the angels who had not been delighted at man’s creation in the first place, saw how clever Adam was, and how he had named the animals immediately upon looking at them, they became afraid that their dominant role in G’d’s entourage would be jeopardized now. They therefore schemed to seduce man into sinning against His Creator in order to safeguard their role as being closest to G’d. Thereupon, Samael, the most powerful angel, the one who had 12 wings whereas all the others had only 6 wings, took his underlings with him to take a closer look at what went on in the terrestrial regions. He found that in those regions the serpent was by far the most intelligent of the beasts, and he could not find another beast as capable and willing to fall in with his wicked plans. We are informed there that the serpent was huge, and looked like a camel and Samael was riding on it. The sages, with their insight into then hidden aspects of the Torah, wanted to illustrate how G’d sometimes amuses Himself to make playful use both of the “camel,” i.e. the serpent, and its rider, i.e. Samael. Another comment offered by the sages (Shabbat 146) is that after the serpent had engaged in sexual relations with Chavah, it had left behind within her some of the spiritually poisonous residue, which had contaminated her personality. This was so pervasive that until the Jewish people accepted the Torah at Mount Sinai they had not been able to totally cleanse themselves of that poison. The other nations of the world never cleansed themselves of this spiritually poisonous material. Students of such mystical aspects of the Torah will understand what I refer to, but I have no intention to use my commentary to dwell on such matters, having been warned by my teachers not to reveal what the Torah clearly had not seen fit to reveal to one and all. We will relate to such allusions only in the same way as the sages have seen fit to do themselves. Hopefully, those who are attuned will understand what the sages had in mind to convey to us. Some commentators, cited by Ibn Ezra, say that the serpent did not speak at all, but managed to convey its meaning to Chavah by whistling, hissing to her. Chavah was clever enough, according to that view, to understand what the serpent was trying to communicate to her. It seems very far fetched to credit Chavah with understanding what the serpent tried to hint to her in such a fashion. It is even more far fetched to credit the serpent with understanding what Chavah answered her in Hebrew. The scholar Rabbi Avraham Ibn Ezra writes that the serpent did indeed speak, and it used to walk upright, just like man. Originally, G’d had equipped the serpent with superior knowledge and intelligence, i.e. “more crafty than any of the beasts of the field, but not as crafty as man.” this was also the opinion of our sages (Bereshit Rabbah 20,5) This is what they write: At the time G’d punished the serpent, He said to it: “here I had made you so that you are king of the all the beasts, something that you had not been satisfied with. I enabled you to walk upright just like man. You were not satisfied with this either. Now you will have to crawl on your belly and eat dust.” We must ask ourselves that if all this is so, why the Torah had not mentioned that the serpent had enjoyed such distinctions, that the Torah’s report of G’d’s creative activities makes no mention of this, as it did in Genesis 1,26 when man’s distinction over the other creatures is introduced by G’d saying “we will make him in our image, etc?” Furthermore, when G’d cursed the serpent, mention is meant of it having to crawl and having to eat dust. Why did the Torah not also mention that G’d deprived it of its superior intellect? This would have been the most severe part of the punishment and the Torah does not mention it at all? The most likely answer to all the points that we have raised is that the serpent was enabled, -miraculously,- on that occasion, to speak in a voice and language Chavah could understand, even though the Torah did not write specifically that “G’d opened its mouth,” as it did in connection with Bileam. seeing that this represented something far more extraordinary [Bileam’s ass speaking, which occurred in a world that was post Gan Eden, as opposed to an idyllic world where such miracles were not out of the ordinary. Besides, Bileam’s ass had saved her master from death by opening her mouth, whereas the serpent’s speaking had led to Chavah’s and her husband’s eventual death. Ed.] Still. The question remains why the serpent was punished if G’d Himself had put these words in its mouth? We need to answer that the serpent had already planned its craftiness how to set a trap for man to discredit it in the eyes of G’d so that it would replace man as the superior creature on earth. G’d was aware of all this, and all He did was to follow the principle in Shabbat 104 of בא לטמא פותחים לו, “when someone is bent on defiling something, one facilitates this for him.” Furthermore, G’d had to make sure that Adam (mankind) knew that the serpent had been punished with good cause. [this editor is astounded by the use of Kimchi of the quote in Shabbat 104 as it is my understanding that whereas when planning to do good one enjoys heavenly assists, when planning to do evil one is merely not interfered with. Besides, this saying applies to human beings who have freedom of choice; whoever heard of this saying applying to animals? Ed.] היה ערום, clever. Seeing that the word refers to intelligence, it is spelled with the vowel shuruk to distinguish it from the adjective arum naked, which is spelled with the vowel cholam. [in our editions of the Torah both words are spelled with the letter shuruk representing the vowel shuruk. Ed.] Seeing the word occurs in the plural, the letter מ does not have a dagesh, compare מחשבות ערומים in Job 5,12 where it means :“the designs of the crafty ones.” When the word is used to described nudity, the letter מ is written with a dagesh. Compare Job 22,6 ובגדי ערומים תפשיט, “You leave them stripped of their clothing.” When the Torah wrote here היה ערום, it meant that the serpent possessed extraordinary powers of imagination, totally superior to other animals in this respect. Our sages generally describe the fox as crafty, able to scheme, something other animals are not credited with doing. (Berachot 61) This is not the same as possessing didactic intelligence, something reserved for man. When the Torah adds the words מכל חית השדה, it excludes the domestic animals, בהמות as not possessing even a modicum of such powers of imagination, The serpent at that time was superior to the fox in its ability to scheme. אשר עשה ה' אלוקים, even though all these creatures had been constructed out of the same raw material, G’d had given added an advantage to different ones of these creatures. Some had been granted greater physical prowess, others greater power to scheme. ויאמר אל האשה, the serpent deliberately avoided speaking to Adam, but spoke to the woman. It knew that it would be easier to seduce the woman because women’s minds are more easily swayed. (Shabbat 33) אף כי אמר אלוקים, the fact that the Torah commences its report of this conversation with the word אף is proof that there had been an exchange of words between the serpent and Chavah prior to this already. It is likely that Chavah had told the serpent about the great honour G’d had bestowed on them to place them within the Garden of Eden. To this the serpent had replied that it did not view this as proof that G’d loved them especially, but as proof of the contrary, that G’d hated them. Granted that G’d had elevated the human species as compared to the animals, but He had not elevated them to the status of becoming potential competitors of His by forbidding them to eat from all the good trees in the garden. The Torah decided to omit the introduction to the dialogue between the two and to concentrate on its essence. This is a style the Torah employs on a number of occasions. One example is the spies telling Joshua that they had heard while in Jericho clear evidence that G’d had as good as given the country into the hands of the Israelites already. They are not quoted as telling Joshua about their personal experiences during that mission. No doubt they had reported this. (Joshua 2,23) The meaning of the word אף here appears to b: “on the contrary, even more so.” We have a number of parallel verses in which the word אף is used in this sense, for instance Job 4,19 אף שכני בתי חמר, “how much less those who dwell in house made of clay.” Or, Kings I 8,27 אף כי הבית הזה אשר בניתי, “how much less this House which I have built.” The serpent did not refer to G’d’s holy name. Rabbi Avraham Ibn Ezra writes that this was because the serpent did not know G’d’s name Hashem. According to our explanations of the serpent’s sudden ability to speak in a manner comprehensible to Chavah being an ad hoc miracle, G’d did not allow the serpent to use His holy name. It is beyond our imagination to assume that G’d would allow a beast to bandy about His sacred name, something that is His exclusively. A careful reading of the text will reveal that even Chavah did not use the holy name of G’d. The bald-faced lie of the serpent was its claim that G’d had said מכל עץ הנן, that man had been forbidden to eat of any of the trees of the garden, this was part of its shrewdness, pretending as if Chavah had told her this, though the serpent was perfectly aware that Chavah had said no such thing. He wanted to challenge Chavah by saying “what good is your being in Gan Eden, seeing you cannot enjoy any of its fruit?”
AND SUBDUE IT. He gave them power and dominion over the earth to do as they wish with the cattle, the reptiles, and all that crawl in the dust, and to build, and to pluck up that which is planted, (Ecclesiastes 3:2.) and from its hills to dig copper, and other similar things. This is included in what He said and over all the earth. (Verse 26.)
In Bereshit 1:26, we have one of the most problematic passages in the entire Torah. To fully grasp the problematic nature of this passage, we must remember that much of Jewish history has been dedicated to fighting against polytheism. It is in this context that we need to understand God’s famous statement, “Let Us [!?!] make man.” While various commentators suggest a variety of reasons why God speaks in the plural, (See, for example, Rav Saadia Gaon and Ramban.) the rabbis (Bereshit Rabba 8:8) acknowledge that this passage will lead to theological errors. Yet these same rabbis explain that it was still worthwhile for God to use this phrase.
רק באבותיך חשק, and this is why He performed miracles which interfered with natural law; these miracles were for your benefit, but were orchestrated only because of His fondness for them. Clearly, G’d’s purpose must have been that there should arise on earth someone even more perfect than any other creature, i.e. a perfect human being, one that realises his full potential, will resemble Me to the maximum extent that a creature can resemble its Creator, i.e. בצלמנו כדמותנו (Genesis 1,26).
להיות לו לעם סגולה, so that He may achieve with you what He hoped to achieve with mankind when He created man, saying: “let us make man in our image, etc. (Genesis 1,26).
הלה' תגמלו זאת, after G’d had planned to make you superior over all other nations, is it indeed imaginable that you would respond by frustrating His intention by desecrating His name and to thereby prevent G’d from realising His declared intention when He created man that he should reflect the image of G’d? (Genesis 1,26)
והיה תמים, "acquire the maximum degree of perfection human being are capable of attaining. Be intelligent so that you can acquire more intimate knowledge of Me through recognising the way I operate in the universe. As a result you will be emulate My attributes to the degree that this is possible for humans." The deeds of man reflect his having emulated G'd when he tried to do so. This is what Moses had in mind when he asked G'd: הודיעני נא את דרכיך ואדעך, "make know to me Your ways so that by this means I will get to know You." (Exodus 33,13) This is the ultimate perfection that the human species is able to achieve. This was G'd's objective for man when He created him, when he added the word בצלמנו, "in our image," when announcing that He was about to create man with the words נעשה אדם בצלמנו כדמותנו, "let us make man in our image" (Genesis 1,26).
נסה את אברהם, to demonstrate that Avraham’s love for G’d as well as his fear of G’d was not merely potential but actual, much as G’d's goodness is not merely potential but actual. The purpose of man’s existence is to emulate the virtues of G’d, and by means of this “test” Avraham had an opportunity to demonstrate this. When G’d created man He had set Himself the objective of “let us make man in Our image etc.,” i.e. as much like Divine beings as is it possible for a creature to be . (Genesis 1,26)
כי בצלם אלוקים, this is the reason why G’d exacts retribution for killing human beings, whereas He does not exact retribution from man for killing animals, [even though killing, say for sport is prohibited. Ed.] The animals have not been created in the image of G’d, so that their death does not deprive the earth of a divine image. Only human beings are described in the Torah, on occasion, also as אלוהים, as for instance in Exodus 22,8. את האדם, from the moment G’d had said (Genesis 1,26) נעשה אדם, “let us make a human being,” He had endowed His creatures with an independent intelligence, able to defy Him either collectively or individually. It is this “divine attribute” of man that makes him sufficiently important for his Creator to demand an accounting from those who destroy that divine image by killing a human being.
דבר אל כל עדת...קדושים תהיו; after the presence of G’d had manifested itself among the Jewish people, sanctifying them for eternal life, as had been the meaning of the verse in Exodus 19,6 “you shall become for Me a nation of priests a holy nation,” and taking into consideration G’d’s statement in Leviticus 11,45 “I have led you out of the land of Egypt in order to be your G’d and your becoming holy,” G’d had in the meantime separated the Jewish people from impurity through the legislation concerning forbidden foods, skin eczemas, ritual impurity contracted through cohabitation with menstruant women, or women afflicted with excretions from their vaginas at times other than when they were experiencing menstruation. G’d had also elaborated on other ritual contaminations contracted through sinful contact. The objective of all these parts of Torah legislation was to establish a nation that could be described as “holy,” not least of it the legislation concerning incest. At this point, i.e. after achieving this “holiness,” i.e. emulating the Creator’s holiness in the maximum manner possible for creatures, the Torah spells out this objective by saying כי קדוש אני, “For I the Lord am holy;” the message is that the original intention in creating man in the image of G’d (Genesis 1,26) had already had as its declared goal for this “image” to become something constant. The Torah now proceeds to list laws which appeared on the first of the Two Tablets, whose objective it is to ensure enduring life for the Jewish people as we explained on Exodus 20,11.
The meaning is mastering, conquering. And חומותיך is missing a בי"ת, since it should have written עד רדת בחומותיך, as in the verse (Bereishis 1:26), וירדו בדגת הים, “And let him dominate the fish of the sea.” [Rashi does not translate רדת as “fall” or descend], because the expression of “descend” applies only to falling from a high place to a low place, and the walls are already standing low on the ground. Rashi therefore explains it as an expression of mastering or conquering. And though רדת is of the same basic structure as שבת, Rashi understands that this is one of the atypical words that often appear in the Torah. And though Scripture writes (Bamidbar 10:17), “[Then] the Mishkon was taken down (הורד),” [and] (ibid. 1:51), “They shall take down (יורידו) the Mishkon,” although the Mishkon stood on the ground, the word רדת is different because it is a verb applying to the subject itself, whereas יורידו and הורד are verbs that apply to another object.
The same applies to all of them; you will not find that the making is mixed with the utterance. The reason (as the Zohar explains below) is that creation emerged in the mystical meaning of Abba and Imma (father and mother), with Abba speaking and Imma making. Abba transmitted the shefa to Imma, and after the shefa was imprinted with the boundaries of Imma, the shefa was actualized. This resembles potential and actualization, since from the aspect of Abba alone no creation could be actualized, because there is no boundary [in Abba] to define the actualization in any form, as is known. Therefore, there is an utterance from Abba, which is the mystical meaning of the transmission [of shefa] to Imma. Since [the entity referenced in the utterance] is still in a state of potential, [the text] cannot use an expression of making, but rather [a language of utterance like]: “Let there be.” However, in the utterance of the creation of man, the phrase “making” is written in the utterance itself, as it is stated: “And God said: Let us make man” [Genesis 1:26]. There is another significant change here, for it is written, “Let us make,” in the plural, and not “I will make man.”
It seems that the polluting discharges are primarily sexual in nature, and this is probably not accidental. The biblical priests, in their extreme concern with both procreation/genealogy (especially of men, since the priesthood was male-hereditary) and purity (in approaching the sanctuary), were presented with a major problem. God, who was to be served in purity, was also the One in whose image human beings were made (Gen. 1:26), yet as a being beyond sexuality, who had neither relationships with other deities nor even a body. He left it ambiguous as to just how humans were to work out their sexual relations. The answer to the dilemma is at least partly solved by the Torah’s regulations regarding pollution and purity, incest and marriage. It is here that the issue of control is most significant. Eilberg-Schwartz points out that control and boundaries apply not only to Israel and the nations, but also and especially to male and female. As a male hierarchy, the priests viewed women, with their closer connections to the life process (and maybe also to previous forms of paganism in the form of goddess worship), as potentially dangerous, or at least problematic, to their system of purity. The seeming “disorder” of women’s discharges (perhaps representing “nature”) threatened the imposition of order (“culture”) that is so central to priestly thinking. But as a group concerned with the perpetuation of both the priestly class and the people of Israel, the priestly class could not do without women altogether, and the inescapable conclusion was strict regulation (cf. also Wegner 1992). Such regulation—labeling certain states or acts “polluting”—had the added benefit of controlling private morality in a way that could not be done otherwise (Douglas 1966).
AT EIGHTEEN, THE CHUPPAH. Rav: the word adam appears nineteen times in parashat Bereshit, from “G-d said, let us make man” (Genesis 1:26) to “and G-d, the Lord, built the side” (Geneis 2:22). I counted them and even included the two written in the verse “and G-d, the Lord, built the side” and could only find sixteen. Rashi writes that adam appears eighteen times from the beginning of Bereshit until the verse “for this one was taken from man [Heb. ish]” (Genesis 2:23). We must say that he included the word ish in the count.
[68] It is for this reason, I imagine, that Moses, when treating in his lessons of wisdom of the Creation of the world, after having said of all other things that they were made by God, described man alone as having been fashioned with the co-operation of others. His words are: “God said, let us make man after our image” (Gen. 1:26), “let us make” indicating more than one.
[69] After all the rest, as I have said, Moses tells us that man was created after the image of God and after His likeness (Gen. 1:26). Right well does he say this, for nothing earth-born is more like God than man. Let no one represent the likeness as one to a bodily form; for neither is God in human form, nor is the human body God-like. No, it is in respect of the Mind, the sovereign element of the soul, that the word “image” is used; for after the pattern of a single Mind, even the Mind of the Universe as an archetype, the mind in each of those who successively came into being was moulded. It is in a fashion a god to him who carries and enshrines it as an object of reverence; for the human mind evidently occupies a position in men precisely answering to that which the great Ruler occupies in all the world. It is invisible while itself seeing all things, and while comprehending the substances of others, it is as to its own substance unperceived; and while it opens by arts and sciences roads branching in many directions, all of them great highways, it comes through land and sea investigating what either element contains.
[31] And therefore we read, “Let us make man after our image” (Gen. 1:26), so that according as the wax received the bad or the noble impress it should appear to be the handiwork of others or of Him Who is the framer of the noble and the good alone. Surely then he is a man of virtue to whom God says “I am thy God,” for he has God alone for his maker without the co-operation of others.
[169] Here we have “The Lord God said ‘let us make man in our own image and likeness’ ” (Gen. 1:26); where the words “let us make” imply plurality. And once more, “God said, ‘behold Adam has become as one of us by knowing good and evil’ ” (Gen. 3:22); here the “us” in “as one of us” is said not of one, but of more than one.
They came back and asked him: What is that which is written (Gen. 1:26): “Let us make a human in our image, as in our pattern.” He answered them, it is not written: “ĕlōhīm created man in their image” but (Gen. 1:27): “God created man in His image.” His students told him: these you pushed away with a stick, what can you answer us (The verse presents a real difficulty, not for the plural, which is one of majesty, but for shape and form which cannot be attributes of God.) ? He said to them: Adam was created from dust, Eve was created from Adam. After Adam “in our image, like our pattern;” it is impossible for a man without a woman, or for a woman without a man, and for both of them without the Shekhinah (In the Babli (Niddah 31a) this is formulated as: There are three partners in the creation of a child: Father, mother, and the Holy One, praise to Him (who gives soul and intelligence.)) .
Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning (Gen. 1:1; change not found in LXX.) .” “I shall make man in stature and form (Gen. 1:26; change not found in LXX.) .” “Male and his openings He created them (Gen. 1:27; change not found in LXX.) .” “He finished on the Sixth and rested on the Seventh (Gen. 2:2; change found in LXX.) ” “Now I shall descend (Gen. 11:7; change found in LXX.) .” “Sarah laughed in her surroundings, saying. (Gen. 18:12; LXX: “in herself”.) ” “For in their rage they slew a bull and in their will uprooted a trough (Gen. 49:6; change not found in LXX.) .” “Moses took his wife and his sons and let them ride on people-carriers (Ex. 4:20. LXX: “beast of burden”.) .” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years. (Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”) ” And the hare (Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare.) , “and the young of foot.” King Ptolemy’s mother was called “hare (The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.) ”. “Not one precious thing I took from them (Num. 16:15; change found in LXX.) ” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens. (Deut. 4:19; change not found in LXX.) ” “Which I did not command peoples to worship them. (Deut. 17:3; change not found in LXX. The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Babli 9a.) ”
And they wrote for him: God created in the beginning [bereshit], reversing the order of the words in the first phrase in the Torah that could be misinterpreted as: “Bereshit created God” (Genesis 1:1). They did so to negate those who believe in the preexistence of the world and those who maintain that there are two powers in the world: One is Bereshit, who created the second, God. And they wrote: I shall make man in image and in likeness, rather than: “Let us make man in our image and in our likeness” (Genesis 1:26), as from there too one could mistakenly conclude that there are multiple powers and that God has human form.
Rabbi Yoḥanan says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed [niglu] to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers [haoneh] me in the day of my distress” (Genesis 35:3).
The Gemara raises an objection to the assertion that eating meat was prohibited to Adam, from the verse: “And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creeps upon the land” (Genesis 1:28). What, is it not stated with regard to consumption, i.e., doesn’t this verse mean that people may eat the meat of animals? The Gemara answers: No, the verse is referring to using animals for labor.
Come and hear a proof that it was permitted for Adam to eat meat, from the phrase in the aforementioned verse: “And have dominion…and over the fowl of the air.” What, is it not stated with regard to consumption? The Gemara answers: No, it is referring to labor.
With regard to the aforementioned verse, Rabbi Yoḥanan says: Were it not for the vav in the term: “Which brought you up [he’elukha],” giving it a plural form, the haters of the Jewish people, a euphemism used to refer to the Jewish people themselves, would have been sentenced to destruction for their idol worship. Since they recognized that God had taken them out of Egypt, and thought that He had merely made the golden calf His partner, the Jewish people were spared.
They [all] introduced [the same] thirteen alterations: (For a comparison of these variants with the Heb. text, cf. on Sof. I, 8.) ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.
It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him, (lit. ‘to them’.) ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them (lit. ‘put counsel in the heart of each one of them’.) and the mind of all of them was identical, so that each on his own (So GRA.) wrote the [same translation of the] Torah, introducing [the same] thirteen alterations (Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found.) as follows: ‘God created in the beginning’. (Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God.) ‘And God said I shall make a man in image and likeness.’ (The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities.) ‘And He finished on the sixth [day] and rested on the seventh [day].’ (For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day.) ‘Male and female He created him.’ (Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21.) ‘Come let Me go down and there confound their language.’ (Instead of let us go down (ibid. XI, 7).) ‘And Sarah laughed among her relatives, (i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked.) saying.’ ‘For in their anger they slew oxen (So GRA, H and M. V incorrectly ‘a man’.) and in their self-will they digged up a stall.’ (Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons.) ‘And Moses took his wife and his children and set them upon a carrier (So M. V and H read ‘carriers of men’.) of men.’ (i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20).) ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands (So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.]) was four hundred and thirty years.’ (Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a).) ‘And he sent the elect of the children of Israel.’ (So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service.) ‘And upon the elect of the children of Israel He laid not His hand.’ (Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one.) ‘I have not taken one desirable thing (A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects.) from them.’ ‘The [beast] with small legs.’ (Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth.) ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’ (The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship.) ‘Which I commanded should not be served.’ (Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.)
you must not let the corpse remain on the stake overnight, but must bury it the same day. For an impaled body is an affront to God: you shall not defile the land that your God יהוה is giving you to possess.
God יהוה formed the Human (the Human I.e., the progenitor of the species and the point of origin for human society. Heb. ha-’adam; trad. “man.” In the eyes of ancient Israel, the typical initiator of a lineage was male, and so the first human being would also have been imagined as male. See further the Dictionary under ’adam.) from the soil’s humus, (soil’s humus Heb. ‘afar min ha-’adamah, rendered to emulate the wordplay with Heb. ha-’adam “the Human”; more precisely, “loose dirt from the soil.” NJPS “dust of the earth.”) blowing into his nostrils the breath of life: the Human became a living being.
Elohim said, Let us make man in our image, as our likeness, and let him dominate the fish of the sea, the birds of the heaven, the animals, all the earth, and every creeping thing that creeps on the earth.
And the Lord said to the angels who ministered before Him, who had been created in the second day of the creation of the world, Let us make man in Our image, in Our likeness; and let them rule over the fish of the sea, and over the fowl which are in the atmosphere of heaven, and over the cattle, and over all the earth, and over every reptile creeping upon the earth.
| וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃ | 27 P | And God created humankind in the divine image, creating it in the image of God— creating them male and female. |
Tzelem Elokim: The image of God, used in Gen. 1:27.
Truly, one must know and understand, that from God’s point of view, it is all one, whereas the concealment of God’s presence and separation exist only from man’s point of view. God gave man the power to serve the Divine with his power of choice in order to unify all of the attributes and connect them to their source. Once this is done, he will see that they are, in reality, not even called attributes. This is how Ben Zoma shook the entire world in asserting, “Is it not written that that the Heavens were made by the word of God? And here, after God said, let there be a firmament, it is said, and God made the firmament. Thus, in this place, there is a difference between God saying, and God doing.” The conclusion in the Talmud, after reviewing this statement, was that, “Ben Zoma is still on the outside. But what is the actual distance between the upper and lower waters? Like the space between two garments spread one over the other; or as the space two cups fitted over one another.” That is to say, there is no separation whatsoever. (Likewise, there is no actual separation between God saying and doing.) The separation is only an appearance in order to enable man’s ability to serve the Divine. A veil must conceal the source from its effects in the world we live in, for if the source were revealed there would be no impetus from the side of man to perform Divine service. Therefore, in Tehillim 148:4, which describes how all the elements of creation give praise to God, it does not say, “Halleluiah, all of the waters which are below the heavens,” but it says specifically, “all of the waters which are above the heavens,” (The full verses are: “Praise Him, you highest heavens and you waters above the heavens... Praise G-d from the earth, the great sea creatures and all the depths.” The “depths” are mentioned here (תהמות) but not the waters themselves.) for the depth below is no more than a vessel, (The depth below refers to the world of concealment in which man lives and exercises his free choice.) and not the waters. If the waters are praising the Creator, then, by definition, they are called, “upper waters,” for at such a time of proclaiming God’s praises the lower waters have ascended and are in a state of complete unity with the upper waters. God is constantly occupied with healing the veil of separation, as was mentioned above, in Chapter Seven, with the Midrash Kohellet on the verse, “I have wounded, and will heal.” This is also hinted at in the Zohar (Vayigash, 207a): “God established the heavens with understanding.” (Mishlei, 3:19) What does the word, “establish,” mean? Rather, God establishes each day, never ceasing. He does not fix the world once, but rather fixes the world each and every day. God established that from the creation’s point of view a separation exists, and all that descends from the source in the upper realms to enclothe itself in the lower world takes on the appearance separation. This is as it is written in the Zohar (Bereshit, 22b): All of Rabbi Shimon’s fellowship stood up and said, “Rabbi, Rabbi, is there a separation between Abba and Imma, (The supernal personae (partsufim) expressing the Divine conduct of Wisdom (represented by the partsuf of Abba-Father) and Understanding (representing the partsuf of Imma-Mother)) for Abba is in the path of atzilut (the World of Emanation), and the side of Imma in the world of beriya (Creation)?” Rabbi Shimon answered, “My friends, my friends, it is not like this. The Adam (Meaning the partsufim (see previous note).) of atzilut is male and female, from the side of Abba and Imma. (The two are cleaving together as one, equal to each other.) This is as it is said, ‘Let there be light, and there was light.’ ‘Let there be light,’ comes from the side of Abba, ‘and there was light,’ from the side of Imma. (This follows the principle in the kabbalah whereby Abba represents speech and Imma represents action. ) This is the meaning of the teaching that Adam was initially created with two faces, one male and one female. (See Bereshit, 1:27) However, the Adam of beriya has no image (tselem) or likeness (d’mut) (See Bereshit, 1:26, “let us make a man in our image and after our likeness.”) from Abba and Imma. Rather, the supernal Imma was called by the name whose numerical equivalent is Elo-him (86). This name is, ‘light and darkness.’ As a result of the darkness existing in this name, father said that Adam of beriya would sin in the future.” It is apparent from the Zohar in parshat Kedoshim (page 83a) and in the Tikkunei Zohar (Tikkun 67, page 98b) that sin cannot touch atzilut whatsoever.
בצלמו, a metaphor for the angels; do not wonder why the Torah had not spelled out the creation of the angels in the report of G-d’s creative activities; Moses had deliberately refrained from writing down anything about either the domains of heaven or purgatory or about other details such as the heavenly Court, etc.; as the purpose of the written Torah is to acquaint us with phenomena visible in our habitat, as I have already pointed out earlier (verse 2) Another exegesis of the word: בצלמו: it is a reference to G-d Himself; G-d wished to forestall people who would view Him as reflection of their image.[Unfortunately, people have a tendency of describing something unknown to them as in some manner reflecting phenomena with which they are familiar. In other words, they make G-d over in their own image by using their own attributes as the yardsticks by which they “measure” Divinity. Ed.]
בצלם אלוקים, as similar to angels. When angels appear to human beings on earth, as in the case of the three angels that appeared to Avraham before the destruction of Sodom, or the angel that appeared to the wife of Manoach telling her that she would give birth to Shimshon, they had assumed the countenances of human beings. This is also how we must understand the serpent saying to Chavah in Genesis 3,5: והייתם כאלוקים “and you will be like elohim.”Proof that this interpretation is correct can be traced to Bereshit Rabbah 20,4: where it is pointed out that the word אלוקים appears 71 times in the Torah prior to G-d speaking to the serpent in Genesis 3,14. If you were to include the expressions: בצלם אלוקים and והיית כאלוקים, in that count, there would be 73 mentions of the name of G-d instead of 71 as stated in the Midrash. It is clear therefore that here the expression is meant to make a comparison between man and angels. This is also the reason why the Targum (Onkelos) did not translate the word כאלוקים in 3,8 as “you will become like G-d.”Still another exegesis for the expression בצלם אלוקים ברא אותו, “He created man to appear like a judge and person of authority.”Still another exegesis: “as opposed to the other creatures whom G-d created by means of an oral directive; when creating the human species He had first created a mould,” (pattern) i.e. He had taken extra care about every detail. This was already proof of the importance G-d attributed to the creature called .אדם
זכר ונקבה ברא אותם, “He created them as possessing male and female organs.” This is explained in greater detail in Genesis 2,21, where the physical separation of the female from Adam is described as G-d building up one of Adam’s ribs into a whole new body.
Male (zachar) and female (nekeivah). The word zachar derives from the same root as zeicher — “remembrance.” A male descendant inherits his father’s wealth and continues his estate, thereby preserving his memory. Nekeivah comes from a root meaning “distinction” (see Bamidbar 1:17), reflecting the fact that female offspring separate from their ancestral homes.
In the image of God: All of nature was included in him. And from the time that it arose in the thought and word [of God] that there should be nature, then the Omnipresent, may He be blessed, was called by the name, God. And since all of nature is included in man, behold, he is in the image of God. But this is not [the case] except in the man of stature, as [Adam] was before the sin. Afterwards Male and female, He created them: The verse here is not coming to explain about this species that it was more male and female than any of the [other] creatures, but rather to teach us that they are two [separate] creatures like is explained later. And because the male of this species is not at all similar in his character to the female of this species, and as was stated by Kohelet (Ecclesiastes 7:28), "One man out of a thousand I have found, and one woman, etc.," meaning that a man of stature, similar to his Creator, with the image of God, is found one in a thousand. Which is not the case, with women, who only fit the second description of man who is called man.
Haadam (man): [has the same] letters [as] adamah (earth), since he was created from the earth. Adam is the acronym of efer, dam, marah (ash, blood, bile).
And God created man in His/his image: The explanation of "in his image" is that which is perceivable in man, and the intention is that He created his form and also his image, and afterwards, it states, "in the image of God;" by which it informs us that the image that He created him with is the image of God.
It also wants to tell [us] that He created man with two images: the first is the image that is recognizable in all men, and even in men that are empty of holiness, 'that they are not from the Children of Israel' - about them it states, "in his image," the explanation [of which] is [the image] of the creature; and the second is the level of the happy ones, the people of Israel, the inheritance of My field - corresponding to those, it states, "in the image of God" He created him. Behold, it comes to teach us that there are two images among the creations; the image that is recognizable [that he is a man] and the image of God, [which is] spiritual and hidden; and understand [this].
בצלמו, “in His image.” The term צלם refers to an intellectual achievement. When the Torah wrote the word בצלמנו this was meant to alert us to the fact that the intellectual life-force within man has been emanated from G’d’s own Holy Spirit. As a result there is a great difference between the צלם, ”the abstract image,” and the physical appearance of someone who possesses it, i.e. the תאר, the form in which it is presented. I do not agree with Rabbi David Kimchi who believed that the word צלם is equivalent to the word דמות, “outward appearance, form.” Maimonides also agreed that there is a great difference between the two. At the beginning of his “Guide for the Perplexed,” he writes: “there are many people who understood the word צלם in Hebrew to be a description of the outward appearance which one perceives. These people are in error. In fact their error is so great that it borders on heresy. It might lead them to believe that G’d is corporeal. The fact is that the word צלם and the word תאר refer to two totally different concepts. The word תאר refers to the outward shape and form which we perceive with our five senses, whereas the word צלם applies to the essential core of such a phenomenon. An example of the former is found in Samuel I 28,14 מה תארו “what does he look like?” Another example is found in Judges 8,18 כתאר בני המלך, ”just like the king’s sons.” Concerning the essential core of man’s spiritual makeup the Torah wrote that he is בצלמו , “like our own core,” meaning that the spiritual disembodied essence of man makes him similar to the disembodied phenomena in the world of the angels The Torah emphasised this when it wrote בצלם אלוקים ברא אותו ,”in G’d’s own image He created him.” We know that G’d is not physical, so the word could not refer to a physical appearance This is also the reason for Psalms 73,20 צלמם תבזה, “their image You despise.” One does not “despise” the outward appearance of a person but the inner core such an image may reflect. Clearly, the Torah wanted to tell us by using the word בצלמנו than man and G’d have something in common which is of the essence, the abstract intellectual ability of his soul. Maimonides elaborates further on this theme in his ספר מדע, fourth chapter. There are others who claim that the word בצלמנו means “the image which has been separated from Us.” This means “the image of our celestial world, the world of angels as well as the terrestrial part of the universe, i.e. all parts of the universe.“ Man is supposedly composed of elements of all three “worlds.” This is the reason that in many philosophical books man is referred to as עולם הקטן a “microcosm.” Job already alluded to this (Job 19,26) when he said ומבשרי אחזה אלוקה, “and though still of my flesh I will behold G’d.” He meant that through different parts of his body (3) he will be able to perceive the three parts comprising the universe, i.e. the work performed by G’d when He created the universe. Man’s head which is the seat of his intellect corresponds to the “highest” part of the universe which is the domain of abstract intellectual beings. The second part of man’s body from the neck down to his loins, is man’s middle part, and the point from which two branches, i.e. his right hand and his left hand branch out. They in turn are known by seven different names, i.e. functions: האצבע, היד, הכף, הטפח, הזרת, האמה ,זרוע “the (index) finger, the hand, the palm of the hand, the “span” (handbreadth), the “span” (distance between small finger and thumb when the fist is opened), the elbow (distance from extended middle-finger to the elbow), and the upper arm. All of these correspond in some way to the “middle” universe, the world of the galaxies. This world contains 7 primary galaxies which have the seven fixed stars attached to them. This part of man also contains the heart which is the origin of his thoughts. It is comparable to a king sitting in the innermost chamber of his palace and is comparable to the fixed star “sun” which is the center of the seven fixed stars and their galaxies. It is that star which bestows its light on this “lower” world on account of which it performs all its tasks. The third part of man begins from his loins downwards. This part contains the ability to procreate, existence as a living organism (ability to excrete, etc.) and loss (of energy). This part corresponds to our “lower” world in which death, procreation, etc. are common phenomena. Our “lower” world, as opposed to the other parts of the universe is subject to constant disintegration and renewal. After having explained this you should remember that at any place in the Torah where G’d appears portrayed as if He were possessed of physical attributes such as mouth, nose, arms, eyes, ears, etc., none of these expressions must be understood at face value, i.e. literally. They are words which teach that in the “higher” worlds there are phenomena which correspond in their functions to these organs of the human body. Every time our sages say דברה תורה כלשון בני אדם, “the Torah used a syntax with which human beings are familiar,” this is what they referred to (compare Berachot 31 and many other places). In other words: due to the fact that we humans experience certain feelings and emotions we are unable to properly understand beings which are devoid of such feelings. Therefore, in order to give us at least an inkling of what goes on in those worlds, the Torah employs words and concepts with which we are familiar. Once we have learned to appreciate that these terms employed for celestial phenomena are in fact merely similes, we will be able to strip these words of their terrestrial significance in our minds and see in them expressions used to describe attributes of the celestial world which correspond in some way to the meaning of these organs in our own world. Concerning this we are told in Proverbs 28,5 ומבקשי ה' יבינו כל, “those who seek out the Lord will understand all.” If the Torah had not employed expressions used in this terrestrial world to describe phenomena in the celestial regions but had employed terms reserved for application to abstract intellectual beings, most people would not have even had an inkling of what the Torah was speaking about, neither of the subject matter nor of the attributes of these beings. This is why the Torah employed terms which enable a least the educated people to understand what the Torah had in mind. Every individual has to understand these terms based on his own insight into matters super-terrestrial. The one thing that we all have in common is knowledge of the existence of the Creator. Seeing that this is so, all of us are under an obligation to serve Him. Even though the scholar derives some advantage of being more familiar with celestial beings than the ordinary person, as far as his knowledge of the existence of the Creator is concerned this makes him no different from everybody else. The philosophers have tried to illustrate this with the following parable: when a rich man arrives at the home of a man as a guest and he is accompanied by his beasts, the host feeds the rich man all kinds of delicacies, while at the same time feeding his animals food which is appropriate for them. In a similar way, the Torah expands our ability to perceive some super-terrestrial phenomena provided we have first prepared ourselves through the acquisition of both knowledge and the appropriate moral conduct. A kabbalistic approach to the words נעשה אדם, ”let us make man,” sees in these words an allusion to G’d’s seven attributes. This is made clear by Bereshit Rabbah 5,3 where we are told in answer to the rhetorical question: “with whom did G’d consult? With the souls of the righteous and various phenomena representing the world already in existence The matter may be compared to a king who had a number of advisors who was not in the habit of undertaking anything of importance without consulting with his advisors. On the other hand, Rabbi Ami, in that same section of the Midrash said that G’d consulted “with His own heart;” according to him the matter is comparable to a king who had built a palace having entrusted the project to an architect but when he saw the result he was not pleased. Who was he supposed to be angry at if not at the architect? This is the meaning of the words in Genesis 6, 6 ויתעצב אל לבו, He was saddened at His heart.” Rabbi Assi, in the same paragraph, described the matter differently when he said: the matter can be compared to a king who conducted his business through a broker and was dissatisfied with the result, the broker not having realised a profit for him. Clearly, the king’s displeasure would be directed at the broker. So far the Midrash. Our verse contains some profound and hidden meaning, which the Kabbalists who have tried to decipher hidden meanings of G’d’s message to man in the Torah have understood as the basis for the system of the ten emanations which include man seeing he has been created in a manner which corresponds to the structure of these emanations. When G’d said: בצלמנו, “in Our image,” the meaning is the “image” which was similar to that of the celestial regions and its inhabitants. The word כדמותנו, “similar to our appearance,” on the other hand, refers to the emanation called תפארת, “harmony,” which applies to the fact that man has a body. Let me now explain the entire verse. Everyone who wants to have an understanding of the uniqueness and the unification of the various components man is made of should concentrate on the following: Man’s head, which is what lends whatever dignity and distinction his body deserves is equivalent to the highest emanation called כתר, “crown,” a description borrowed from the words in Psalms 119, 160, ראש דברך אמת as well as from the same word i.e. ראשו כתם פז in Song of Songs 5,11. Man’s brain and his ability to verbalise it, חכו, corresponds to the emanation חכמה, “wisdom,” which is something internal. This is what is meant by Song of Songs 5,16 חכו ממתקים, “His palate is sweet.” The word חכמה itself also alludes to the letters of the word מוח חיך [the letter ה is subject to being exchanged for either י or ו under certain conditions, see Torat Chayim. Ed.] The word חיך, an allusion to the power of speech, corresponds to the emanationבינה , “insight.” This is the emanation which translates potential into actual forces. In other words, language translates thoughts into an intelligible and usable format. This is meant by Song of Songs 5,16 כלו מחמדים ”they are all a delight.” Just as in the world of emanations בינה translates the wisdom into some applicable form, so in man, language converts his knowledge into something communicable. We have already mentioned on several occasions that in kabbalistic terms the three words כתר, חכמה, תשובה are essentially all the same thing Similarly, when it came to the formation of man, brain-power speech (palate)-language are all part of the same organ called head. The arms of man to the right and the left respectively are patterned after the emanation חכמה which is alluded to in the ספר היצירה according to which ברית הלשון מכריע בינתים i.e. the emanation תשובה corresponds to לשון, communication by means of language. This means that you have five “upper” emanations. The emanation תפארת reinforces and lends strength to all the other emanations. Concerning this emanation תפארת Moses said in Numbers 16,22 אלוקי הרוחות לכל בשר, “Lord of the spirits of all flesh.” Man’s feet, his right thigh and his left thigh correspond to the two emanations נצח, והוד respectively.” The organ on which circumcision is performed corresponds to the emanation יסוד also known as צדיק which is known as ברית, “covenant,” and is situated in the centre (between left and right). This covenant reconciles the opposing emanations נצח והוד. This helps you to understand that the appropriate time for the righteous to sleep with their wives is on the Sabbath seeing the emanation יסוד is the seventh when you consider that the top three emanations (כתר, חכמה, בינה ) are lumped together as one. When Elisha ben Avuyah (known in the Talmud as “Acher,”) observed the essential unity of the body so that the emanation מלכות remained “cut off, separated,” he concluded that possibly there are two domains in the universe each one of which had control of one section of it. He did not consider that the “odd” emanation could be the heart. concerning which G’d had said ויתעצב אל לבו, “He consulted with His (own) heart.” Concerning this “heart,” the Kabbalists (sages of the Midrash) had quoted the parable of the king and his architect. This is also what the sages had in mind when they described the Etrog, the fruit taken on the festival of Sukkot together with the other species which however is kept separate and not bound up together with them, as symbolizing the heart. Although it is not part of the אגודה, the “bunch” it nonetheless invalidates the other three species by its absence. The commandment of “take for yourselves, etc.” cannot be fulfilled without this Etrog. The intelligent reader will understand. Once man has understood this very important insight his eyes will be illuminated and he will be able to ward off any alien philosophies which might otherwise endanger his belief in G’d and His Torah. It will be as clear to him as the sun in the sky that G’d has neither צורה or דמות. This is what Moses told the people in Deut. 4, 15 when he referred to the revelation at Mount Sinai and said לא ראיתם כל תמונה “you did not see any visual image (on that occasion).” Moses made a point of stressing this so that we would understand once and for all that when the Torah speaks of G’d in terms of physical attributes these are only allegorical remarks.
ויברא אלוקים את האדם בצלמו, the expression ברא, i.e. a totally new creation, refers only to man’s soul, as indicated by the word בצלמו, in G’d’s image, something that had not yet been created. The Torah wanted to draw a line of distinction between the construction of man’s body and that of his soul. When describing the construction of man’s body, (chapter 2 verse 7), the wording is וייצר אלוקים את האדם עפר מן האדמה, “G’d fashioned man from dust of the earth, etc;” the expression יצר is not one that can be applied to something abstract such as the soul. However, the word עשה, מעשה, is applicable both to bodies and to abstract beings such as souls. As far as the verse (Zecharayh 12,1) ויוצר רוח אדם בקרבו, “He fashioned man’s spirit inside of him,” is concerned, the prophet referred to an instrument used by the body, something like the heart of the brain. These organs are instruments supporting the power of the spirit. The reason why, at this point the Torah (Moses) did not mention the making of man’s body, is because it is mentioned in the paragraph beginning with the words אלה תולדות השמים והארץ. (Genesis 2,4) In that paragraph some other details are mentioned which have been omitted at this point in order to refer to them in that passage in chapter 2. The whole story mentioned there also belongs to the report of what had transpired during these 6 days of creation.
בצלם אלוקים, a reference to an angel. Basically, whether we speak of “the image of G’d,” or of “an angel,” the common denominator is that we speak of disembodied spiritual beings. G’d is distinguished by the fact that none of the other disembodied intelligent beings (angels) amounts to anything at all, seeing none of them can understand their Creator’s essence. This is an axiom, seeing that G’d is the ultimate cause of their existence. He is the Creator, whereas they are merely creatures. This is why Moses added the word אלוקים, when mentioning צלם, to make sure that we get the point that if man is compared to something celestial, he is compared to a creature in the celestial regions, not to the Creator himself.
זכר ונקבה ברא אותם, in the following paragraph Moses explains how G’d created man as both male and female.
בצלמו, in the image of man. בצלם אלוקים, in the image of angels. Do not be surprised if the creation of the angels has not been referred to in detail in the whole report of creation. Moses did not set himself the task of describing either the details of the heavens or hell, and their creation. Neither did he indulge in describing what is known as מעשה מרכבה, the structure of G’d’s entourage, some of which has been transmitted to us by the prophets Ezekiel and Isaiah, respectively. All that is included in the report of creation that Moses recorded here is the visible universe, that which is subject to perception by our senses, as we explained on verse 1.
זכר ונקבה ברא אותם, as the Torah will proceed to explain in detail in chapter 2,21 “He took one of Adam’s sides and fashioned Chavah from it.” We are simply faced here with the report of a generalisation first, followed by greater detail This is also what is described as one of the 32 methods by which Torah can be explained in the treatise of Rabbi Eliezer son of Rabbi Yossi hagalili, who explained this verse in this fashion.
ויברא אלהים את האדם בצלמו SO GOD CREATED THE MAN IN HIS IMAGE —in the type that was specially made for him, for everything else was created by a creative fiat, whilst he was brought into existence by a creative act (literally, by hand), as it is said (Psalms 139:5) “And Thou hast laid thy hand upon me.” He was made by a seal as a coin that is made by a die that is called in old French coin. It is similarly said, (Job 28:14) “it is changed as clay under the seal” (Sanhedrin 38a).
בצלם אלהים ברא אותו IN THE IMAGE OF GOD CREATED HE HIM — It explains to you that the form prepared for him was the form of the image of his Creator.
זכר ונקבה ברא אותם MALE AND FEMALE CREATED HE THEM — And further on (Genesis 2:21) it is said: “and He took one of his ribs etc.” (The two passages appear to be contradictory.) But according to a Midrashic explanation, He created him at first with two faces, and afterwards He divided him. But the real sense of the verse is: here it tells you that both of them were created on the sixth day, but it does not explain to you how their creation took place; this it explains to you in another place (Genesis Rabbah 8:1 and see Eruvin 18a) .
ויברא א׳ את האדם בצלמו, dieser wiederholt und wiederholt ausgesprochene Satz, daß die leibliche Hülle des Menschen die eines Gottes würdige und der göttlichen Bestimmung des Menschen entsprechende sei, zeigt, welch einen entschiedenen Wert das göttliche Wort auf die Anerkennung der göttlichen Dignität des menschlichen Leibes legt. In der Tat beruht auch das ganze Gesetz nicht zunächst auf der Heiligung des Geistes, sondern auf der Heiligung des Leibes. daß der menschliche Leib mit allen seinen Trieben, Kräften und Organen göttlich, der göttlichen Bestimmung des Menschen entsprechend gebildet und dieser göttlichen Bestimmung des Menschen ausschließlich heilig und geweiht zu halten sei, darauf beruht alle Sittlichkeit des Menschen, und nichts gräbt der sittlichen Bestimmung des Menschen also das Grab, wie der Wahn, welcher das Wesen des Menschen zerklüftet, nur dem Geiste göttliche Dignität zuerkennt, dem Geiste die Weisung giebt, sich zu allem Höhern zu erheben und denkend und ahnend sich in eine höhere Welt aufzuschwingen, dagegen dem Leibe die zügellose Willkür überweist, sich dem Tiere gleich, ja viel tiefer als das Tier in allem Schmutz der Sinnlichkeit zu ergehen, ja, der höheren und höchsten Genialität der Geistes einen um so größeren Freibrief für die sittliche Entartung des Leibes ausstellt. Nicht so der von Gott gezeichnete Menschenberuf. Die Göttlichhaltung, d. h. die sittliche Heiligung des Leibes ist ihm die Grundlage aller sittlichen Veredlung und die Vorbedingung aller geistigen Größe des Menschen, und je höher die zu erringende geistige Größe, um so ernster die Anforderungen an die Beherrschung und Weihe des Leibes. Mit der den Leib Gott weihenden Mila beginnt der die reine Menschheit wieder aufbauende Gottesbund mit Israel, und eine ganze Reihe göttlicher Bestimmungen haben den ausgesprochenen Zweck, den Leib für die geistige und sittliche Gottähnlichkeit des Menschen rein und fähig zu erzeugen, zu nähren und zu erhalten, auf daß er ׳צלם א bleibe und nicht שקץ ,טמא und תועבה werde.
זכר ונקבה ברא אותם. Obgleich alle lebendigen Wesen in doppelten Geschlechtern geschaffen waren, wird dies doch nur beim Menschen besonders hervorgehoben, die Wahrheit zu konstatieren, daß beide Geschlechter in gleicher Unmittelbarkeit von Gott und in gleicher Gottesebenbildlichkeit geschaffen seien, eine Parität, die auch durch den Übergang des Singulars in den Plural, אותו in אותם, noch besonders prägnant ausgedrückt ist. Das eine gottebenbildliche Adamwesen steht in zwei Geschlechtern da, die erst beide zusammen den Adambegriff vollständig erschöpfen. — זכר, von זכר, gedenken, verwandt mit סגר ,סכר, der geistige "Bewahrer" der göttlichen und menschlichen Überlieferungen. Das männliche Geschlecht bildet den Fortträger, die Überlieferungskette des Menschengeschlechtes. נקבה, von נקב, ibestimmen, das Bestimmte (wie גנבה ,גזלה von גנב ,גזל); das Weibliche erhält erst im Anschluß an das Männliche und in der Vereinigung mit den Bestrebungen des Mannes die besondere Bestimmung und die besondere Sphäre, innerhalb welcher es seinen Antheil an der Lösung des allgemeinen Menschenberufs zur Erfüllung bringt. Der Mann wählt sich seinen eigenen Beruf, das Weib erhält ihn im Anschluss an den Mann. (Siehe Jeschurun VIII. Seite 529 u. ff.)
בצלם אלוקים, when the word אלוקים appears as a description, i.e. in the nature of an adjective, it refers to creatures who are spiritual in their essence, not just that they possess spiritual potential. Such beings are devoid of such physical matter, are totally disembodied. This is what makes them basically infinite. This is the reason why such an adjective, attribute, is applied to G’d as well as to His angels. The term is also used in connection with judges, i.e. describing the predominating intellectual function they must perform if their decisions are to reflect true justice. Whereas it is an undisputed fact that the human intellect operates without direct dependence on any part of the body, that it does not age along with the remainder of the body it inhabits, but, on the contrary, sometimes improves while the body ages and becomes barely able to sustain the soul which inhabits it, and while it is also a fact that exercise of the intellect does not result in fatigue, etc, it is still not called אלוקים, something divine, but only צלם אלוקים, “something which mirrors something divine.” Until this intellect has acquired חכמה, i.e. a reverence for G’d and love for Him, its Creator, it is completely imperfect. It follows that it is man’s task to perfect his G’d given intelligence by acquiring the knowledge and insights which can be provided only by the study of Torah and by the practice of the laws of the Torah. If man, i.e. religiously atheistic intellectuals, do not use their intellect in the manner G’d meant for them to use it, it actually becomes a negative asset, a hindrance, so that in the end it turns out to be completely vain, as pointed out in Psalms 49,21 אדם ביקר ולא יבין נמשל כבהמות ידמו, “if man does not understand the divine gift his intellect represents he is comparable to the beasts which perish.” This entire lesson is condensed in the two words בצלם אלוקים.
In the resemblance of God did He create him: He repeated the matter to bring attention on this great advantage [given] to man (Netivot Shalom). And an example [of this type of repetition] is (Leviticus 20:10), "And a man who has adultery with a married woman, who has adultery with the wife of his neighbor;" and see below 9:5.
Male and female did He create them: This is the general [description] and below it explains the details of the creation of the female.
In the form... Rashi is answering the question: It already said (v. 26), “Let us make man in our image.” Why say here also, “In his image?” (Devek Tov)
God created man in His own image, granting him freedom and the capacity to expand and alter his surroundings; in the image of God He created him. The verse notes: Male and female He created them. The Torah will later elaborate on this statement. In theory, man could have been created as one, just as God is one. The fact that man was created male and female indicates that mankind is part of the world’s system of living creatures. The Torah’s emphasis on this fact indicates that it does not refer to man as an individual, but as a species, whose beginnings are described in this verse. On the other hand, although the other creatures were also created male and female, the Torah mentions the creation of male and female counterparts only with regard to mankind. This serves to emphasize that the difference between man and woman is not merely biological, but fundamental as well.
In principle, therefore, God is the judge, legislator, and king. In practice, divine authority is often systematically delegated to humans, who are created “in the image of God” (Genesis 1:27), just as dominion over the physical world and nature are delegated to humankind to continue the divine act of Creation.
Rashi and Ramban differ in their recounting of the parable in one salient detail. Rashi uses the term "Israelite" in association with dishonor of the body while Ramban fails to use that qualifying term and thereby implies that the prohibition encompasses the desecration of any human corpse. Tosafot Tom Tov, Avot 3:14, explains at length that all human beings, gentiles as well as Jews, are created in the image of God. That matter is not at all a point of dispute as evidenced by the fact that it is Adam— who was not a Jew—who is described in Genesis 1:27 as having been created "in the image of God." The controversy between Rashi and Ramban is limited to the ambit of a specific biblical prohibition, i.e., whether it is the spark of the divine universally present in all of mankind that triggers the prohibition against desecration of a corpse or whether it is the particular sanctity of a body hallowed by participation in Sinaitic revelation that evokes comparison with the Deity.
Today there is no reason to observe stringencies related to impurity from non-Jews as was practiced in the past. One of God’s names is peace, and peace is a supreme value. The Sages said, “Human beings are beloved, as they were created in the Divine image, and they are particularly loved because they were created in His image, as in the verse ‘in the image of God created He him’ ” (Genesis 1:27). On the other hand, we must preserve the uniqueness of the Jewish people. The Ethiopian Jews demonstrated loyalty to the Jewish people despite many trials and a long period of exile. Through this extreme practice, the community was able to preserve its uniqueness and avoided mingling with the Christian neighbors. This commitment has enabled us to be accepted today within the Jewish people and in the State of Israel. We must work to eliminate the phenomenon of intermarriage between Jews and non-Jews. We also must erect an iron wall against the missionaries that are attempting to destroy the camp of Israel.
When a person awakes after concluding his sleep, (I.e., in the morning when he has completed his night's sleep. The Kessef Mishneh points out that although Berachot 60b states that one recites this blessing upon arising, the Rambam specifies that it be said only after concluding one's sleep. This makes it clear that a person who wakes up in the middle of the night and intends to return to sleep, need not recite this blessing.) while still in bed, (Rabbenu Yonah (in his commentary to the Halachot of Rav Yitzchok Alfasi) takes issue with this statement. He writes: This is difficult to understand. Since [upon waking] one's hands are not clean, how is it possible that [the Rambam] says that one should recite these blessings [while still in bed]. The Talmud mentions this [practice. However, this is because the Sages] were particularly holy. They would wash their hands [at night before sleep] and would be able to maintain a state [of purity] such that they could recite the blessings in the morning in cleanliness. We, however, are unable to maintain this state of cleanliness. Therefore, it is proper that we recite them only after נטילת ידים (the washing of the hands). This position is widely accepted and is the basis of our practice today. See the commentary to Halachah 9.) he says: My Lord, (In Hilchot Berachot 11:1, the Rambam writes: All of the blessings begin with Baruch and conclude with Baruch except the final blessing of the blessings associated with the Shema, a blessing which follows directly after another blessing, and a blessing over fruit, those [blessings] which resemble it, or a blessing for mitzvot. Given this statement, the commentaries wonder why this blessing does not begin with Baruch. Furthermore, in Hilchot Berachot 1:5, the Rambam writes that, unless a blessing follows another blessing, it must mention God's sovereignty over the world and no such mention is made in this blessing. The Meiri in his commentary to Berachot (loc. cit.) offers the following resolution to these difficulties: Despite the fact that the entire period of a person's sleep divides between the recitation of hamapil and E-lohai Neshamah, the sleep is not considered as an interruption and E-lohai Neshamah is considered as following directly after hamapil. Accordingly, it is not required to begin with Baruch or mention God's sovereignty. Other commentaries who follow different halachic perspectives than the Rambam offer these resolutions:1) E-lohai Neshamah is a blessing of praise and prayer and does not require an opening phrase of blessing, in the same way that the blessing recited before travelling does not (Tosafot, Pesachim 104b).2) E-lohai Neshamah is generally recited immediately after the blessing of אשר יצר and therefore can be considered as a blessing which follows another blessing.) the soul that You have placed within me (Each morning, we renew our thanks for the soul which God has returned to us, refreshed and revitalized.) is pure. (Despite his lowly physical state, man possesses an innate spirituality, a pure Godly soul, which is the source of all his positive actions and thoughts.) You have created it, You have formed it, You have breathed it into me (The three verbs used in this blessing correspond to three different descriptions of the creation of man in the Torah:1) ויברא א-להים את האדם - "And the Lord created man" (Genesis 1:27). 2) א-להים את האדם וייצר ה' - "And God, the Lord, formed man" (Genesis 2:7). 3) ויפח באפיו נשמת חיים - "And He blew into his nostrils the soul of life" (ibid.). These three verbs also relate to the three components of the soul, נפש, רוח, ונשמה (Maharsha, 14Berachot 60b). In Kabbalah, the three verbs are understood as referring to the three worlds: עולם הבריאה - the world of creation, עולם היצירה - the world of form, and עולם העשיה - the world of physical action. The word טהרה - "pure" refers to עולם האצילות - the world of emanation, the highest of the four worlds. Thus, this prayer traces the descent of man's soul from God's Throne of Glory into the physical world.) and You preserve it within me. (Although the natural inclination of the soul is to return to its Source, God preserves its presence within the body in order that the person may serve His Creator in this world (Midrash Tehillim 62).) You will ultimately take it from me (at the time of death.) and restore it to me in the Time to Come. (at the time of the resurrection of the dead.) As long as the soul is lodged (Though the word, "lodged," is present in the printed texts of the Mishneh Torah, it is lacking in most manuscripts. Similarly, it is not included in the text of the blessing in most siddurim.) within me, I am thankful before You, O God, my Lord, Master of all works. (Some siddurim add the phrase, "Lord of all souls," at this point so that the concluding phrase of the body of the blessing will correspond to the wording of the blessing itself.) Blessed are You, God, who restores souls to dead bodies. (Berachot 57b compares sleep to 1/60 of death. Therefore, waking can be compared to the resurrection of the dead (Rabbi Ya'akov Emden in his commentary on the siddur).)
(Tet) [But even] ‘before they called,’ their disgrace was revealed, as it is written, (Num. 11:10), “And [Moshe] heard the people weeping, each family apart” – meaning, about the sexual prohibitions [of blood-relatives] that had been forbidden to them. And behold in Gur Aryeh on Parashat Vayigash, (Gur Aryeh on Genesis 46:10.) [its author] asks that since Israel had the status of converts with the receiving of the Torah – as it is found in Yevamot 46a-46b, that they required circumcision, sprinkling and immersing like the law for converts – and it is established for us that a convert [may] marry his sister, since “a convert that converts is like a newly born infant”; (Yevamot 22a.) if so, it should have been appropriate to permit sexual relations between relatives in that generation. And he answers that we only say “a convert that converts is like a newly born infant” about a convert who converted on his own, from his own will – then he is as a newly born infant. But at the time of the giving of the Torah when they were forced to receive it – in that He overturned the mountain above them like a tub – they were accordingly not as a newly born infant. See there. Therefore “they cried for their families,” because of the affairs of the sexual prohibitions [of blood-relatives], since the manna had forced them to accept the Torah [and not have the leniency of the convert in this regard] – as I wrote in Paragraph Chet. Hence they were forbidden with their relatives. However if it had not been by force – but rather from [their own] will and from [their] choice – they would have been permitted with their relatives, as we elucidated. Yet behold in Yevamot 62b, Rabbi Yochanan and Resh Lakish disagree about a gentile who had children and [then] converted – as Rabbi Yochanan reasons that he fulfilled [the commandment of] “Be fruitful and multiply” (Gen. 1:28), as behold he has children; whereas Resh Lakish reasons that “a convert who converts is like a newly born infant,” and he [still] needs to fulfill “Be fruitful and multiply.” And at first glance you could ask [the following] difficulty: [In] that which they say there in the Talmud (Yevamot 61b-62a) in the argument between the School of Shammai and the School of Hillel, the School of Shammai reasons [that the requirement is] two male [offspring], and the School of Hillel reasons [that it is] a male and a female. And the reason of the School of Shammai there is that they learn from Moshe, as he had two sons and [then] separated from [his] wife; whereas the School of Hillel learns from the creation of the world, “male and female” (Gen. 1:27). And [the Talmud asks], “Let the School of Hillel learn from Moshe”; and answers, “Moshe separated on his own [and was not commanded by God], and [only afterward] did the Holy One, blessed be He, agree with him.” See there. But if so, according to the School of Shammai that learns from Moshe – granted that he fulfilled “Be fruitful and multiply” with two males; but behold, at the time of the giving of the Torah, they had the status of converts! And [though this is not a problem for Rabbi Yochanan], for Resh Lakish, [Moshe would still have] needed to fulfill “Be fruitful and multiply,” as he was like a newly born infant. However according to what is written in Gur Aryeh – that [when the conversion] is by force, the convert is not as a newly born infant – it is fine, even according to Resh Lakish. And with this, the question of Tosafot (at the beginning of Paragraph Chet) is resolved: As Aharon and Miriam did not speak against Moshe until after [they had been at] Kivrot-Hataavah; since before then, they had reasoned that [the principle of] “a convert that converts is like a newly born infant” [applied to them] – and [so Moshe] needed to fulfill, “Be fruitful and multiply,” even if he had sons from before. And if so, Moshe certainly would not have negated the commandment [by separating from his wife] on his own; and so it was the Holy One, blessed be He, who commanded him. However when they saw that sexual prohibitions [with blood-relatives] were forbidden to them at Kivrot-Hataavah – and that is from the reason that a forced convert is not as a newly born infant, as it is written in Gur Aryeh; and Moshe [accordingly] fulfilled “Be fruitful and multiply” with his earlier children – they found an opening to suspect [the correctness of his decision]. As he separated on his own, since he was not negating a commandment with this – as he fulfilled “Be fruitful and multiply’ with [his] two sons, even according to the School of Hillel, who only add that it is even sufficient with one male and one female according to the opinion of the Talmud Yerushalmi Yevamot 6:6, 7c. And hence they quarreled (Num. 12:2), “Has He not spoken through us as well?” [This was] until the Holy One, blessed be He, answered them (Num. 12:8), “I speak to him mouth to mouth” – I agreed to his words.
And thus one needs to say words of Torah over the table, because even though one has said all the blessings he is required to say, and will eventually conclude with birkat ha-mazon, saying birkat ha-mazon will not exempt him from his requirement unless he speaks words of Torah. And so our rabbis said: “Every table over which they ate and said words of Torah, it is as if they ate from the table of God [Makom], as it is said, ‘He said to me, This is the table before the Lord,’” (M. Avot 3:3, quoting Ez 41:22.) that is to say, when they spoke over it words of Torah, then “this table is before the Lord.” (Ez. 41:22.) “And every table over which they ate and did not say over it words of Torah, it is as if they ate from the sacrifices of the dead. As it is said, ‘For all tables were full of vomit, no place [bli Makom] without excrement,” (M. Avot 3:3, quoting Is 28:8.) that is to say, the words of Makom, i.e., God, are not mentioned there. (R. Bahya, following M. Avot’s midrashic interpretation, also creatively attributes the use of the later rabbinic term for God – Ha-Makom – “The Place” to Isaiah’s Biblical Hebrew “bli makom,” i.e., “without God.”) And all this is to instruct you that humankind [adam] was not created for eating and drink, but rather to engage in Torah. For this is what Scripture meant when it said, “for man [adam] was born for toil [‘amal].” (Job 5:7.) Our sages interpreted this in a midrash: (B. Sanhedrin 99b.) “’For man was born for toil’ – I don’t know if this is toil by mouth, or if it’s toiling in the Torah. When Scripture says, “The appetite of a toiler [‘amel] toils [‘amlah] for him, because his mouth craves it,” (Prov 16:26.) toil by the mouth is being spoken about. But this is exactly how I fulfill “For man was born for toil” when it refers to toiling in Torah, so I say it means “for toiling in Torah he was born.” (In other words, R. Bahya has it both ways, since you use your mouth to “toil in Torah,” that is, by speaking words of Torah.) And so they said in another midrash: Just as in the Creation, He created domestic and wild animals, birds, reptiles and swarming things, and after that created Adam, as it is said, “And God created Adam in his image,” (Gen 1:27.) so it was written in the Torah “This you shall eat” and “this you shall not eat,” (Lev 11:9,4.) and after that Adam was born. This is why Scripture connects this parashah (“Shemini”) with the next one that begins “When a woman at childbirth bears a male,” (Lev 12:2.) to say it is for toil in Torah he was born. And thus right after that it is written, “On the eighth day the flesh of his foreskin shall be circumcised,” (Ibid. 12:3.) teaching that even before he was formed the Torah and commandments encircled him, and afterwards he was born. This is what it meant when it said, “When a woman at childbirth bears a male” (Lev 12:2.) – that The Holy One Blessed be He imposed commandments before him and after him, and he is in the middle. (In other words, even the syntax of the vv. 12:2-3 in Leviticus “sandwiches” the birth of a man between two commandments, one directed to his mother giving birth to him, the second, after he’s born, that he himself be circumcised. In other words, the man’s birth is literally surrounded by Torah and commandments. Circumscribed (and circumcised) by the Torah from his birth – of course that “proves” that’s what he was born for!) This is what it meant when it said, “For man was born for toil” (Job 5:7.) – that for toil in Torah he was born.
One needs to base all three of these meals over wine, and to break two loaves of bread, whether it is for Shabbat or for the other holidays. Some say that it is possible to serve fruit and not bread at the third meal, and bring for proof what is said in tractate Sukkah: “We say, ‘If one made up for a meal in the sukkah that he missed with kinds of desserts, he has fulfilled his obligation.” (B. Sukkah 27a. One is required to eat fourteen meals in the sukkah, two on each of the seven days of Sukkot. But according to this opinion, you can “make up” a missed meal just by adding dessert to another meal in the sukkah, rather than having another whole meal.) But this is not our view, for we hold that fruit does not need to be eaten in a sukkah, and if he made up his missed meal with fruits, he has not fulfilled his obligation, but rather, bread is certainly required at the third meal as it is for the first two. (Hence R. Bahya rejects the argument that this saying from b. Sukkot proves one doesn’t need to eat bread at the third Shabbat meal. R. Bahya does not accept the view that dessert can count as a “make-up” meal, because if the dessert is just fruit, which the halakhah permits one to eat as a snack outside the sukkah, it is not sufficient to meet one’s obligation to eat 14 meals in the sukkah. Only an additional course that includes something that halakhah requires being eaten in the sukkah, like bread or other grain products can count as a meal “make-up.” The analogy between the sukkah meal and the third Shabbat meal proves the opposite of what those who brought it contended. Thus R. Bahya infers that for something to count as a meal per se, whether in the sukkah or the third Shabbat meal, it must include bread.)
Now that I have explained to you the topic of Kiddush, I will explain the topic of Havdalah, so that nothing will be missing from your table whether it is an ordinary day or Shabbat, for indeed Havdalah is a way of honoring Shabbat, to remember the day of Shabbat both when it comes and goes, as our rabbis z”l taught in a midrash, “’Remember the Sabbath day’ (Ex 20:8.) – remember it both at its entrance and its departure.” (Maimonides, Sefer Ha-Mitzvot, M”A 155, and in Hilkhot Shabbat 29a.) And know that Havdalah with its four blessings is hinted at in the first parshah of Genesis: the first blessing – borei pri ha-gafen – “who creates the fruit of the vine” – is hinted at in the first verse in the word ha-aretz – “the land” (Gen 1:1.) – which is the garden and the vine in the garden, and this is the wine preserved in its grapes from the six days of creation. (B. Berakhot 34b. The wine that will be served at the messianic banquet at the end of time comes has been preserved in the grapes of the first vine God created in the six days of creation.) The second blessing: “atzei besamim”– “spices from a tree” (Technically, one needs to specify in the blessing the type of spice: atzei besamim – “spices from a tree,” such as cinnamon or nutmeg; esvei besamim, “spices from grasses,” such as mint or tarragon. However, taking into account that not everybody knows how to tell the difference between types of spices, the more inclusive formulation minei besamim– “different kinds of spices” was instituted, to avoid having people say the wrong blessing (Chavel).) is hinted in the expression, “a wind [ru’ah] from God sweeping over the water,” (Gen 1:1.) because smell – re’ah – is sensed by means of the wind – ru’ah. The third blessing: bore’ me’orei ha-esh – “who creates the lights of fire,” is what is written in “Yehi ‘or” – “Let there be light!” (Gen 1:3: “’Or” and “me’orei” are from the same Hebrew root that means “light.”) The fourth blessing – Ha-mavdil – “Who separates” is what is written in “and God separated [va-yavdel] the light.” (Gen 1:4.) And just as we found the act of separation – Havdalah – in the Holy One Blessed be He at the beginning of His rule with the creation of the world and its renewal, so we found in Him the sanctification – kiddush (Its root, kadosh, in its adjectival and verbal forms means literally to “be set apart” or “to set apart.”) – of the day of Shabbat on which work is forbidden, which is written: “God blessed the seventh day and declared it holy [va-yikadesh ‘oto].” (Gen 2:3. What follows is more or less a quotation from Genesis Rabbah Parshah 11, with some omissions.) He “blessed” it providing an extra portion of the manna for it and “declared it holy” by prohibiting the gathering of manna on it.
Since we have proof from all parts of the Bible that it is the nature of man to follow "woman" whose ways are crooked and perverted, how can man escape that trap? He has after all two "women" to contend with. One is the "woman" that accompanies him from birth, concerning which the Torah has stated "male and female He created them" (Genesis 1,27), as well as "this one shall be called ‘woman’" (Genesis 2,23). See the parable which explains all this a little further on. The second woman is the one he acquires from the outside, the world at large, through marriage. These two kinds of matings have been discussed briefly in Chapter eight. Since the male is inclined to seek physical comforts and enjoyment, he is apt to follow the demands made upon him by these two women, to do their bidding, since they are the ones who provide him with these comforts. Since the first woman already turned out to be a trap for man, the situation becomes aggravated when he freely chooses another woman, i.e. a wife. A look at the life story of Samson illustrates how someone who starts out pure, a heroic figure at that, can become ensnared by women until he cannot escape their clutches (Judges Chapter 14). Even the wisest of men, Solomon, was led astray by women (Kings I 11,4), "His wives turned his heart aside." Or, consider Achav the king of Israel, who was led astray by his wife Izzebel (Kings I 16,31). Solomon, in Kohelet 7,26, states, "I have found something worse than death-- woman." It is clear from all this that in order to escape the enticements represented by "woman," one requires tremendous assistance. If man's attaining his perfection depends on the quality of the two women in his life, and both their characters would be determined in heaven, like the first one that accompanies him from birth, and who was not subject to his free choice, then everything in his life (including his character) would depend on mazzal, i.e. the horoscopic constellations plus environmental factors prevailing when he is born, (compare Aristotle Ethics Chapter 10, Essay 3) This also appears to coincide with the statement in Sotah 2 that forty days before the fetus assumes final form, a heavenly voice proclaims who would be this fetus's life partner in the future. From all the above it seems impossible to escape the conclusion that our path in life is predetermined by forces beyond our control. We also find our sages saying that birth under certain signs of the zodiac influences a person's character traits. In Shabbat 156, we are told that Israel is subject to mazzal, i.e. environmental and hereditary factors. Also, Rabbi Chaninah states that such factors contribute to whether a person will be rich or poor. On the other hand, we have Rava in Moed Katan 28 stating that whereas mazzal determines a person's economic status etc., it does not affect his personal merits. These discussions in the Talmud are not merely of a hypothetical nature, but examples from real life are cited of scholars experiencing totally different experiences in their lives though their merits were deemed similar. The life story of two outstanding scholars are meant to illustrate the point made by Rava. Rabbah, pious to the point where a prayer offered by him for rain would be answered immediately, died at the age of forty, had buried sixty next of kin during his short life, and had hardly enough money to live on bread made of barley flour. His contemporary Rav Chisdah, on the other hand, married off sixty next of kin, lived to be ninety years old and was so wealthy that even his dogs enjoyed luxuries. This example is cited in support of the claim that mazzal is of overriding influence in matters of one's success in life on this planet. These quotes all represent difficult questions vis a vis our belief in personal providence, hashgachah peratit, as opposed to mazzal, when it comes to the fate of Jews both nationally and individually. Our opening Midrash moreover seems self contradictory. If G-d decrees concerning wealth as well as concerning physical prowess of a person, all of which are necessary for a person to function at their optimal ability, how can such people attain their potential if they are handicapped from birth? We have a tradition that a person cannot attain the status of prophecy unless he is endowed with certain physical and material attributes. If these factors are subject to the caprice of mazzal, how can a person be blamed for not attaining that moral level? The fact that righteousness and wickedness respectively are not predetermined by the angel Laylah becomes relatively meaningless, since the attributes which help man to become righteous may be denied him by the very same angel. The Mishnah in Avot 2,6 states that an uncivilized person, bor, cannot be G-d fearing. So what chance do people who are genetically underequipped at birth have to reach ideals set for man, and to share in the reward in store for achieving such ideals? G-d then would have decreed the outcome by default, by denying the attributes that help man achieve his shleymut, perfection! Where is the concept of freedom of will and choice, then, and what sense would reward and punishment make if all our deeds are more or less preconditioned? The answer is, of course, that both physical and mental equipment which man receives prior to birth provides him with tendencies to act in a certain way. His will is not involved in any way. He remains free to follow these tendencies or fight them using his intellect, willpower, and heart. Isaiah 66,3 states clearly that responsibility for the sinners' actions is their own because "they chose their respective paths."
Similarly, Ramban in his commentary on the passage under discussion, comments on the verse mentioning the sovereignty of the sun and the moon, (See Ramban’s commentary to Bereishis 1:18.) and explains that naming the celestial beings distinguishes and defines the nature of their power. Thus, it is written: (Tehillim 147:4.) “He counts the sum of the stars, naming them all,” and “He calls them all by name.” (Yeshayahu 40:26.) Similarly, in the present context, calling the righteous by the moon’s name reflects their nature. In particular, these two – Yaakov and David – are described as small because of their humility and the difficulties that they underwent. Thus, Yaakov declared, (Bereishis 47:9.) “The days of the years of my sojourning… were few and aggravating.” Indeed, the narratives concerning Yaakov related in the Torah confirm this statement. In the same vein, David was continually beset by many wearisome troubles, as reflected in the stories concerning him. This theme is also expressed in his psalms. Similarly, both Yaakov and David experienced continuous ascents and descents, and were beset by hardships. This reflects the pattern of the moon, which sometimes shines and sometimes is hidden. By identifying the moon with the righteous, God granted it a significant honor, for according to the tradition we have received, the level of the righteous exceeds that of the angels, (See Sanhedrin 93a.) and certainly that of the celestial beings and their hosts. (For the level of the celestial beings is lower than that of the angels. See Rambam, Hilchos Yesodei HaTorah 3:9.) Therefore, by identifying the righteous with the moon – causing them to share the moon’s nature, with the moon resembling them and them it – God granted the moon a significant honor, praiseworthy quality, and exaltation.
One, attributes which denote physical form such as in the verse "So G-d created man in His own image, in the image of G-d, He created man" (Gen. 1:27), "for G-d made man in His image" (Gen. 9:6), "by the word of G-d" (Numbers 9:18), "I, even My hands, have stretched out the heavens" (Isaiah 45:12), "in the ears of G-d" (Numbers 11:1), "under His feet" (Ex. 24:10), "the arm of G-d" (Isaiah 51:9), "who has not taken My soul in vain" (Ps. 24:4), "in the eyes of G-d" (Gen. 6:8), "G-d said in His heart" (Gen. 8:21), and other similar verses regarding physical limbs.
We should furthermore come to understand that any human being who renders a kindness to another in any of the modes above specified is not superior to the person whom he benefits, except in some incidental detail, while in their humanity and essence they are alike and akin to one another, in substance and form, in physical construct and figure (or mentality - Gen. 1:27) in their natures and in a larger part of what happens to them. Nevertheless the beneficiary, as we have set forth, is under an obligation of service to his benefactor.
The fact that man is created “in the image of God” is the basis of the Torah. The main character of “the image", is the complete freedom that we find in man by virtue of which he possess free will. And if there were no free will, there would be no place for Torah, as Maimonides writes in The Laws of Repentance. If so, then free will is the basis of the Torah from a practical perspective. If so, then the knowledge that man is "made in the image of God" comes to teach; that the complete perfect freedom will must exist in the true and perfect Being, may His name be blessed (Hashem), This is the intellectual basis of the entire Torah upon which all actions rest.
The term ẓelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man the “form” is that constituent which gives him human perception: and on account of this intellectual perception the term ẓelem is employed in the sentences “In the ẓelem of God he created him” (Gen. 1:27).
The following point now claims our attention. The account of the six days of creation contains, in reference to the creation of man, the statement: “Male and female created he them” (i. 27), and concludes with the words: “Thus the heavens and the earth were finished, and all the host of them” (ii. 1), and yet the portion which follows describes the creation of Eve from Adam, the tree of life, and the tree of knowledge, the history of the serpent and the events connected therewith, and all this as having taken place after Adam had been placed in the Garden of Eden. All our Sages agree that this took place on the sixth day, and that nothing new was created after the close of the six days. None of the things mentioned above is therefore impossible, because the laws of Nature were then not yet permanently fixed.
It is written (Bereshit 1:27): “God-Elohi”m (While the English translation of all these names is usually rendered simply as “God,” in Hebrew God has many names, each of which denotes a specific Godly attribute or way of manifesting in the world. We will therefore include the Hebrew form of the Name, for later in the text the author will address the meanings of a few specific Names.) [thus] created man with His tzellem (Heb.: b’tzalmo, often translated as “in His image”. For the moment we leave it untranslated, as Rav Chayyim immediately addresses its meaning.) ; with the tzellem of God-Elohi”m, He created him.” (Translations of text from the Tanakh are rendered by the translator with assistance from a range of popular English language translations including Rabbi Aryeh Kaplan’s “The Living Torah” (Maznaim, New York/Jerusalem, 1981), “The Stone Edition” (Mesorah Publications, Brooklyn 1998), the Jewish Publication Society (Philadelphia, 2003), and the Soncino Books of the Bible (Rev. Dr. A. Cohen, editor—The Soncino Press, London, 1949)) And it is also written (Bereshit 9:6): “... for with the tzellem of God-Elohi”m He made man.”
This is what is meant by (Bereshit 1:27): “And God-Elohi”m created man with His image. In the image of God-Elohi”m...”, and (Bereshit 9:6) “for God-Elohi”m made man...”—for just as He (blessed be His name) is the Elohi”m, Master of the powers found in the totality of all the worlds, and organizes and governs them each instant per His will, so too did His (blessed be He) will rule that man should be the enabler and disabler (Heb.: ha-po-tei-ahkh v’ha-so-geir—literally the “opener and closer”) of many multitudes of powers and worlds via all of the detailed patterns of his large scale behavior, in every situation, literally in every instant and moment, according to his supernal root, (Rav Chayyim here mentions in passing that we are not only our physical bodies: we have a root in the upper worlds. He elaborates on this theme in the following chapters.) which includes his actions, speech and thought, as if he too is the master of their power, as it were.
And this is the context of the Shiur Komah that they (OBM) mention in their statements in the midrashim. And refer to the Etz Chayyim (in Sha-ar Eegoolim V’yosher, ahnaf 2 and 3 and 4, and there at the end of the Gate at the beginning of the second edition). And he wrote there that this is hinted at by the text (Bereshit 1:27): “and God-Elohi”m created the man in his shape (Heb. tzellem is variously rendered as “image”, “shape”, “form” and otherwise.) , in the shape of God-Elohi”m…”. And refer further to the beginning of Sha-ar Ha-tzellem and in Sha-ar Tzee-yoor O-la-mote ABY”A there.
In truth, when one sees Nebuchadnezzar, the evil one, of the four empires, one sees him in the depiction and image of a person. As Daniel sees in another dream, [and is called directly in from of Nebuchadnezzar to share this dream. In it he shares a different vision of Nebuchadnezzar. This occurs several chapters before the dream we have been analyzing, which is Chapter 7, - in Chapter 2 of Daniel]. (2:32-33) "The head of that statue was of fine gold; its breast and arms were of silver; its belly and thighs, of bronze. its legs were of iron, and its feet part iron and part clay." For by Nebuchadnezzar there was not the same lack as by the other [three] empires, and therefore he [Daniel] sees him in the image and representation of a Man, just in the same way that [in our dream] Daniel saw the King the Messiah. This is a huge topic with a deep explanation, as we are about to explain. Actually, it was appropriate that all four of these empires should appear as one man. For a Man has four parts: the first - the שכלי capacity [intellectual/cerebral/spiritual]. Lower than the שכל - the נפשי [emotional] capacity. Lower than the נפש -- the גופני [bodily/physical] capacity - which is entirely intertwined in the body, and these are the three parts. And there is here one other capacity which is connected, this is the the one that encompasses all these three together, as we are about to explain right now. We have already explained this concept of these four aspects that make up a person in many place, for example in the Pirkei Avos (4, 23) in the Mishna that speaks about jealousy, lust, and honor. There is not space here to elaborate on this topic, but these ideas are known to anybody with wisdom. But each of these capacities are not an attribute essential to man in his essentially being Man, which is to say that he was created in the Image of G-d. For a man has a further attribute which is essential to him being Man, this is his G-dly Image, which encompasses everything about him, and this wasn't given to these four empires. This idea is known, for as the Rabbis of the Gemara say (Yvamos, 61a) "You [the Jewish people] are called Man, but the nations are not called Man". In truth this topic we explained in it's proper place, for the Image of G-d was not given only to Yisrael, yet neither was it given to the nations. For these four empires correspond to the capacities of Man, and therefore when Nebuchadnezzar sees the dream [first dream of Daniel] he sees these four empires in the depiction of Man. For the verse says (Yechezkiel 34:31) "Men you are" - which is to say you are called Man, but the nations are not called Man. For in many places [in Torah] are we [Yisrael] called Man. But rather the explanation is this, that by Yisrael the Image of G-d is essential/primary and everything else is ancillary/secondary with respect to the Image. For the this (G-dly) Image is distinct from the body, and therefore everything is negligible next to it. And Nebuchadnezzar did not see this Image without a body, rather he saw the Image standing in gold, and silver, and copper, and iron. For the nations of the world do indeed have an Image, which is intertwined with the physical. And therefore, he sees this Image, which has a head of gold, and of arms of silver. And gold and silver and copper and iron are the essential/primary, and the Image is negligible next to them, for the Image isn't distinct as is with Yisrael. But when Daniel sees the Kingship of Yisrael, he only sees the Image alone, no bodily component whatsoever, as it said "One like a human being Came with the clouds of heaven" and what came through here was nothing except the Image of G-d. But when Nebuchadnezzar the Evil sees the four empires, he sees them in the Image of gold, and of silver, and of copper, and of iron, because the Image is not the essential/primary, rather it [the Image] is almost painted upon the gold and silver, and the form isn't the essential/primary whatsoever. Here lies your explanation.
Man — what is he in this God-filled world? What is his place in this throng of creatures of God, this choir of servants of the Lord? Though the Torah were silent, would not the contemplation of creation, would not your own breast tell you? Man, is he not also a creature of God? Should he not also be a servant of God? Every fiber of your body is a creation from the hand of God, formed by Him, arranged by Him, endowed by Him with power. Your spirit, that world of powers, is the creation of God from beginning to end. The divine spark, your personality, which, invisible as Deity, weaves and works in this microcosm, and under whose control stand intellect and body and the power to use the entire realm of nature for its purpose, this mysterious spritual force in you is itself emanation of Deity. Learn to deem yourself holy as creature of God and, while contemplating heaven and earth and the great chorus of servants of the Lord, consecrate yourself to your mission, and proclaim yourself with mingled solemnity and joy, "servant of God!" Since all things, the smallest and the greatest, are God's chosen messengers, to work, each in its place, and with its measure of power, according to the law of the Most High, taking only that it may give again, should man alone be excluded from this circle of blessed activity? Can he be born only to take? — to revel in lavish plenty or to starve in misery, but not to work? — not to fill any place, nor fulfill any purpose, but to let all end in himself? The world and all which is therein serves God; is it conceivable that man alone should only serve himself? No! Your consciousness pronounces you as does the Torah, צלם אלהים "an image of God." That is what man should be. Only when working out some end canst thou know God in love and righteousness; to work out ends of righteousness and love art thou called; not merely to enjoy or suffer. All which thou possessest, spirit, body, human beings, wealth, every ability and every power, they are means of activity; לעבדה ולשמרה to promote and preserve the world were they given — love and righteousness. Not thine is the earth, but thou belongest to the earth, to respect it as Divine soil and to deem every one of its creatures a creature of God, thy fellow-being; to respect and love it as such, and as such to endeavor to bring it nearer to its goal, according to the will of God. For this reason every being impresses upon thy spirit an image of itself; for this reason thy heart-strings pulsate sympathetically with every cry of distress heard anywhere in creation, or with every tone of joy which issues anywhere from a gladsome being; therefore thou rejoicest when the flower blooms and sorrowest when it fades. The law to which all powers submit unconsciously and involuntarily, to it shall thou also subordinate thyself, but consciously and of thy own free will. "Knowledge and freedom,'" these words indicate at once the sublime mission and the lofty privilege of man. All forces stand as servitors around the throne of God, their capacity is hidden from themselves and covered are their countenances, so that they can not see the reason of their mission, but they feel within them winged power to act, and act in accordance with their purpose. Thou, O man, thy countenance is half uncovered, thy capacity is half revealed, thou canst comprehend thyself as creature of God — canst at least faintly appreciate the notion of the mission which He breathed into thy ear; canst thou see thyself encompassed round about by God's active servants, canst thou feel in thyself power to act and wilt thou not joyously join in the cry of the great chorus of servants, נעשה ונשמע "we will do and therefore hearken? We will obey, and fulfilling strive to comprehend the import of the command!" Consciously and freely! Therefore thou shalt be first and highest servitor in the company of servants!
The same immortality is proved by its substance (subsistence) because the soul has no contraries, whereas corruption is only found between (substantial) contraries. Generations are made from one contrary into another, (Here Menasseh, by saying that generations are made from contraries, refers among other contraries to the category of the adverse. The adverse are contraries, or opposites, in general, and are found under the same generic category (e.g. love and hate, heat and cold). The female and male are also adverse under the general category of humane, as they were created together (Gen 1:27). The creation and destruction by opposites also belong to the category of the adverse. Other categories of opposites are those contraries in relation or dependency (e.g. parent and child, teacher and student). There are also opposites of deprivation when defined by the presence and absence of something (e.g. light and dark, life and death). Finally, some opposites are logically contradictory (e.g. a blind man who sees, or an endless definition). The soul in itself has no substantial adverse, as its opposite is by deprivation, separate and distinct from bodily matter. These definitions with their distinctions and differences were studied in classical rhetoric and compiled by Rabbi Aguilar, Book 2, Chapter 10 of his Treatise on Rhetoric.) and since heavenly bodies are not made of some matter subject to contrariety, they are not corruptible.
In the light of this, when we turn to the accounts of Adam’s creation in Genesis I and II, the natural reading (and that taken by Rashi, for example) is to regard the second as a qualification or explication of the first, rather than to see them as essentially opposed. Cassutto (U. Cassutto, From Adam to Noah, 91.) explains it in this way: “As for the repetition of the story of man’s creation, it should be noted that such repetitions are not at all incongruous to the Semitic way of thinking. When the Torah described man’s creation (twice) the one in brief general outline as an account of the making of one of the creatures of the material world and the second at length and in detail, as the story of the creation of the central being of the moral world, it had no reason to refrain from duplicating the theme, since such a repetition was consonant with the stylistic principle of presenting first a general statement and thereafter the detailed elaboration.…” This is itself an echo of Rashi’s explanation: “Should you say that the Torah has already stated (in Genesis 1:27) ‘And He created the man…’ etc., then (I say that) I have seen the baraita of Rabbi Eliezer…dealing with the thirty-two interpretative rules by which the Torah can be interpreted, and the following is one of them: when a general statement (of an action) is followed by a detailed account (of it) the latter is a particularization of the former.… He who hears (the second account) might think that it is a different account entirely, whereas it is nothing but the details of the former general statement.” (Rashi to Genesis 2:8.)
Part 2: This entire entity is the TZeLeM. It is called the Tzelem (“image”) because this is none other than the “image of God” in which Adam was made (Genesis 1:27), and the very letters of the word signify the intrinsic essence of this entity.
11. Certainly, it is explicitly clear that above there is no physical body, nor any bodily power, heaven forbid. The reason for these images and representations is not because they are so, heaven forbid. Rather, it is to ease the ear, so that a person can comprehend the higher, non-perceptible, and intellectual matters. Therefore, permission is granted to speak in terms of drawings and images when it is simple, as in all the books of the Zohar. Even in the verses of the Torah itself, all unanimously respond and say in this matter, as the Scripture says, "The eyes of the Lord run to and fro throughout the whole earth" (2 Chronicles 16:9). "The eyes of the Lord are upon the righteous" (Psalms 34:16). "And the Lord heard" (Genesis 21:17). "And the Lord smelled" (Genesis 8:21). "And the Lord spoke" (Exodus 6:10). And many others like these. It is greater than all of them, as the Scripture states, "And God created man in His image; in the image of God, He created him; male and female, He created them" (Genesis 1:27). And if the Torah itself spoke in this way, so can we speak in a similar manner. Since it is evident that above, there are only subtle lights in the utmost spirituality, imperceptible altogether. As the Scripture says, "For you saw no form" (Deuteronomy 4:15) and many other verses. However, there is another way to continue and depict the higher things, which is the form of writing letters. For each letter signifies an upper, specific light. Also, this is a simple metaphor and illustration to ease the ear, as mentioned. Therefore, now we will explain the aforementioned introduction in the manner of drawing letters as well. In these drawings, both the drawing of man and the drawing of letters, both are required to understand the matter of the upper lights. This is as you will see in the books of the Zohar, constructed on these two forms of drawings.
27. “And God-Elohi”m-אלהי״ם created Man.” (Genesis 1:27)
28. “In the image of God-Elohi”m-אלהי״ם He created him.” (Genesis 1:27)
(Ima) said: Because his sins are related to Ima and not Aba, I wish to create him in my own image, as it is written: "So Elohim created man in His own image' (Beresheet 1:27) because she did not want Aba to have any share. When (Adam) sinned, it was written:
Israel, he rose by Yud-Vav-Dalet, Hei-Aleph, Vav-Aleph-Vav, Hei-Aleph. The secret of "Yisrael" was thought of to be created because thought (Heb. machshavah) consists of the letters Chashav-Mah (thought Mem-Hei). (Mem-Hei refers to the Four Letter Name) in which the Holy Name lies. Because of Jacob, who is called Israel, it is written: "So Elohim created man in His own image" (Beresheet 1:27) after the likeness of his Master.
This chamber is the brightness from which all ten sayings were created, according to the secret meaning of the expansion of the point from that hidden brightness. Thus, if the word "created" applies to it, no wonder it is written, "And Elohim created man in his own image"
The tenth precept is to put on Tefilin, and to complete himself with the supernal image. As it is written, "And Elohim created man in His own image" (Genesis 1:27). He opened the discussion by saying: "Your head upon you is like the Carmel" (Song of Songs 7:6). This verse has already been explained. Nevertheless, "Your head upon you is like the Carmel" applies to the supernal head - the Tefilin worn on the head of the holy Supernal King Yud Hei Vav Hei that appears in the written letters: Each letter is equivalent to one paragraph. The Holy Name is engraved according to the proper order of the letters. And we have learned that the verse "that you are called by the name of Hashem, and they shall be afraid of you" (Deuteronomy 28:10) refers to the Tefilin of the head, which represent the Holy Name, according to the order of the letters.
4. Blessed are You, Adonoy, our God, King of the Universe Who formed man (Adam) in His image, in the image of His likeness; and fashioned for him out of his very self a building (a wife: Eve) for eternity. Blessed are You, Adonoy, Former of Man.
“Until when will this people provoke Me” – this is what is written: “You nullified [vatifre’u] all my counsel and are unwilling to receive my rebuke” (Proverbs 1:25). “They disdained all my rebuke” (Proverbs 1:30). What is vatifre’u? It is, rather, all the good that I counseled in your regard, you corrupted it and nullified [ufratem] it, as it is stated: “Vatifre’u all my counsel.” “I descended to deliver you from the hand of Egypt” (Exodus 3:8), but you did not do so. (This is a reference to God's call that they should abandon the idols of Egypt, and the refusal of the nation to do so in Egypt. See Ezekiel 20:5–8.) You came to the sea and immediately ruined the plan, as it is stated: “They were defiant at the sea, at the Red Sea” (Psalms 106:7). With thousands of thousands and myriads of myriads of angels I descended for your benefit, and I would give each and every one of you two angels, one would gird him with his weapon and one would place a crown on his head. Rabbi Yehuda of Tzippori said: They tied weapons upon them. Rabbi Simai says: They dressed them in royal purple garments with the ineffable name engraved on it. All the days that it was in their possession, no evil matter would affect them, neither the angel of death, nor another matter. When they sinned, Moses said to them: “Now remove your ornament” (Exodus 33:5). At that moment, “the people heard this evil tiding” (Exodus 33:4). What is written: “The children of Israel were stripped of their ornament” (Exodus 33:6). What did the Holy One blessed be He do at the giving of the Torah? He brought the angel of death, He said to him: 'The entire world is in your domain, except for this nation that I chose for Me.' Rabbi Elazar son of Rabbi Yosei HaGelili said: The angel of death said before the Holy One blessed be He: 'Was I created in the world for nothing?’ The Holy One blessed be He said to him: 'I created you so you can bereave idol worshippers, but you have no license over this nation.' See the counsel that the Holy One blessed be He counseled in their regard, that they will be alive and enduring: “But you, who cleave [to the Lord your God, all of you live today]” (Deuteronomy 4:4). Likewise it says: “The writing was the writing of God, engraved [ḥarut] on the tablets” (Exodus 32:16). What is ḥarut? Rabbi Yehuda says: Freedom [ḥerut] from the kingdoms. Rabbi Neḥemya says: From the angel of death. Rabbi [Yehuda Hanasi] says: From suffering. See the counsel that the Holy One blessed be He counseled in their regard, and they immediately corrupted that counsel within forty days. That is why it is stated: “You nullified all my counsel” (Proverbs 1:25). The Holy One blessed be He said to them: ‘I said that you will not sin, and you will live and endure like Me, just as I live and endure for all eternity. “I had said: You are divine, like beings on High, all of you,” (Psalms 82:6), like the ministering angels that do not die. But after all that greatness, you sought to die; “yet as men [adam] you will die” (Psalms 82:7), like Adam the first man, whom I commanded one mitzva for him to perform it, and he would live and endure forever,’ as it is stated: “Behold, the man has become as one of us” (Genesis 3:22), and likewise: “God created man in his image” (Genesis 1:27) – that he would live and endure like Him. ‘But he corrupted his actions, nullified My decree, and ate from the tree. I said to him: “For you are dust [and will return to dust]” (Genesis 3:19). You, too, I said: “I had said: You are divine,” but you corrupted yourselves like Adam. “Yet, as Adam you will die.” Who caused this for them? “You nullified all My counsel.”’ The Holy One blessed be He said to them: ‘With the benefit that I brought upon you, with that, you infuriate. They came to the wilderness and I fed them manna for forty years, and not one of them needed to relieve himself for those forty years. Rather, they ate the manna and it became flesh for them,’ as it is stated: “Men ate the bread of the mighty [abirim]” (Psalms 78:25). (This is expounded as though it said eivarim, meaning limbs.) With it they infuriated Him. One says to the other: ‘Do you not know that we have not relieved ourselves for several days, and a person who does not relieve himself for four days or five days, he dies.’ “And our soul loathes the insubstantial [hakelokel] bread” (Numbers 21:5), as it was light in their intestines. The Holy One blessed be He said: ‘With what I benefitted them, they infuriated Me,’ as it is stated: “What more is there to do for my vineyard [that I did not do in it]?” (Isaiah 5:4). (In this metaphor, the Holy One blessed be He is the owner of the vineyard and Israel is the vineyard.) The spies went and saw the land. You find that every place that Israel goes, it is recognized, as it is stated: “All who see them will recognize them” (Isaiah 61:9). The Holy One blessed be He said: If the Emorites see them, they will recognize that they are Israel and will kill them. Rather, what will I do? In each and every province that the spies would enter, the head of the province would be stricken, or its king would be stricken, so they would be occupied in taking their dead out and would not pay attention to the spies, so they would not kill them. But they infuriated with it; when they came to Moses, and to Israel, they said: ‘What is the land?’ Every place that they entered, they would see dead people, what benefit is there? “A land that consumes its inhabitants” (Numbers 13:32) – the Holy One blessed be He said: ‘I believed that you would become like the patriarchs, “Like grapes in the wilderness” (Hosea 9:10), but I did not believe that you would become like Sodom, as it is stated: “For their vine is of the vine of Sodom”’ (Deuteronomy 32:32). “Why did I hope to produce grapes and it produced inferior ones?” (Isaiah 5:4). That is why it is stated: “Until when will this people provoke Me?”
“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” (Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.) But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). (The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). ) Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, (That is, two conjoined bodies, male and female.) and [subsequently] He sawed him in two (Separating the female part from the male part.) and made [for] him two backs, (Where they had previously been joined together.) a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). (This line is misplaced here and belongs in section 1, as indicated there.) Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last (The Hebrew text says “first,” but Rashi emends the text.) day, and first [kedem] among the acts of creation on the last day. (Adam’s spirit was created as the first act of the last day, and his body was created as its final act.) This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. (As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).) Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
“So God created man in His own image, in the image of God created He him; male and female He created them” (Genesis 1:27). “Male and female [unkeva] He created them” – this is one of the words that they changed for King Ptolemy: (When Ptolemy gathered seventy Sages to translate the Torah into Greek – the Septuagint (see Megilla 9a). There were several places where the Sages veered from translating literally in order to evade various problems.) “A male and his orifices [unkuvav] he created them.” (They made this change to avoid a seeming contradiction between this verse and another verse (Genesis 2:18), in which it appears that Adam was created alone, without a female.) Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak, and the Rabbis in the name of Rabbi Elazar say: He endowed him [Adam] with four features from the supernal realm and four features from the lower realm. [From the lower realm:] He eats and drinks as does an animal, procreates as does an animal, defecates as does an animal, and dies as does an animal. From the supernal realm: He stands as do the ministering angels, speaks as do the ministering angels, has intelligence as do the ministering angels, and sees as do the ministering angels. But do animals not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision. Rabbi Tifdai in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [created before man] procreate but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tifdai in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] the supernal and from the earthly. If he sins he will die; if he does not sin he will live.’
The heretics once asked Rabbi Samlai: ‘How many deities created the world?’ He said to them: ‘Let you and I inquire into the early days.’ That is what is written: “For inquire now into the early days that were before you, from the day that God created [bara] man” (Deuteronomy 4:32) – “that [God] baru” is not written here, (Plural.) but rather, “that [God] bara.” (Singular.) They said to him: ‘What is this that is written: “In the beginning God [Elohim] (Elohim appears to be a plural term.) created”?’ He said to them: “Baru Elohim” is not written here, but rather, “bara Elohim.” Rabbi Samlai said [moreover]: Everywhere you find a basis for a claim of the heretics, you find a refutation alongside it. They asked him further, saying to him: ‘What is this that is written: “Let us make Man in our image, in our likeness”?’ (“Our” implying that there is more than one deity.) He said to them: ‘Read what is written thereafter: God created [vayivre’u] man in their image (With plural verb and pronoun.) is not stated, but rather, “God created [vayivra] man in His image,”’ (With singular verb and pronoun.) (Genesis 1:27). After they left, his students said to him: ‘Rabbi, those men you pushed off with a reed. (You gave them a facile response.) What would you respond to us?’ He said to them: ‘In the past, Adam was created from earth and Eve was created from Adam. From now on, “In our image, in our likeness” – a man will not [produce offspring] without a woman, nor will a woman without a man, nor both of them without the Divine Presence.’ (“Our” in the phrase “Let us make man in our image, in our likeness” refers to a child’s father and mother and God, who all create new life together.) They then asked him, they said to him: ‘What is this that is written: “God [El], God [Elohim], the Lord [Hashem], [He knows]…”’ (Joshua 22:22). (It would appear as if three different deities are being referred to.) He said to them: ‘“They know” is not written here, but rather, “He knows.”’ (So all these names refer to a single Deity.) His students said to him: ‘Those men you pushed off with a reed. What do you respond to us?’ He said to them: ‘All three of them are names of God, as when a person says: Basilias Augustus Caesar.’ (These are all titles that are used in reference to a single king.) They [the heretics] asked him: ‘What is this that is written: “For He is a holy [kedoshim] God”?’ (Joshua 24:19). (Kedoshim is a plural adjective, implying more than one deity.) He said to them: ‘“They are holy” is not written, but rather, “he is holy.”’
“This is the blessing” – that is what the verse said: “Many women have performed valiantly, but you have surpassed them all” (Proverbs 31:29). What is, “but you have surpassed them all”? It is speaking of Moses, because he was exalted over them all. How so? Adam the first man says to Moses: ‘I am greater than you, as I was created in the image of the Holy One blessed be He.’ From where is it derived? It is as it is stated: “God created man in His own image” (Genesis 1:27). Moses says to him: ‘I am more exalted than you, as you, the glory that was given to you was taken from you, as it is stated: “Man [Adam] does not abide in honor” (Psalms 49:13). But I, the radiance of my face that the Holy One blessed be He gave me, it remains with me.’ From where is it derived? It is as it is stated: “His eye had not dimmed, and his vitality had not departed” (Deuteronomy 34:7). Another matter, Noah said to Moses: ‘I am greater than you, as I was delivered from the generation of the Flood.’ Moses said to him: ‘I am more exalted than you, as you saved yourself, but you did not have the ability to save your generation. But I saved myself and saved my generation when they incurred liability to be eradicated due to the [sin of the Golden] Calf.’ From where is it derived? It is as it is stated: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14). To what is the matter comparable? It is to two ships that were at sea, and there were two captains in them. One saved himself but did not save his ship, and one saved himself and his ship. Whom do they laud? Is it not the one who saved himself and his ship? So, Noah saved only himself, but Moses saved himself and his generation. That is, “but you have surpassed them all.” Another matter, Abraham said to Moses: ‘I am greater than you, as I would provide sustenance to the passersby.’ Moses said to him: ‘I am more exalted than you, as you would provide sustenance for uncircumcised people, but I provided sustenance for circumcised people. Moreover, you would provide sustenance in the settled area, and I would provide sustenance in the wilderness.’ Isaac said to Moses: ‘I am greater than you as I extended my neck upon the altar and saw the countenance of the Divine Spirit.’ Moses said to him: ‘I am more exalted than you, as you saw the countenance of the Divine Presence and your eyes dimmed.’ From where is it derived? It is as it is written: “It was when Isaac was old, his eyes dimmed from seeing” (Genesis 27:1). What is “from seeing”? It is from seeing the Divine Presence. ‘But I would speak with the Divine Presence face to face and my eyes did not dim.’ From where is it derived? It is as it is stated: “Moses did not know that the skin of his face was radiant” (Exodus 34:29). Jacob said to Moses: ‘I am greater than you, as I encountered the angel and overcame him.’ Moses said to him: ‘You encountered the angel in your environment, but I ascended to them in their environment, and they fear me.’ From where is it derived? It is as it is stated: “The kings of armies [malkhei tzevaot] (This is being interpreted as referring to angels. ) flee again and again…” (Psalms 68:13). That is why Solomon said: “Many women have performed valiantly, [but you have surpassed them all].” The Holy One blessed be He said: ‘Since he was exalted above everyone, he will bless Israel’ – “this is the blessing.”
“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] (Singular) created”? It is written: “In the beginning God [Elohim] (Plural) created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” (Plural) written? “Created [bara]” (Singular) is written. And is it written: “God said [vayomeru] (Plural) let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” (Singular) is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] (Plural) it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’
Another matter, what is written prior to this passage? “For if you will observe [this entire commandment]” (Deuteronomy 11:22). What is “this entire commandment”? Rabbi Levi said: This is the recitation of Shema. The Rabbis say: This is Shabbat, which is equivalent to all the mitzvot in the Torah. Another matter, “for if you will observe [this entire commandment]” – bar Kappara said: The soul and the Torah were likened to a lamp. The soul, as it is written: “The soul of man is the lamp of the Lord” (Proverbs 20:27). And the Torah, as it is written: “For a mitzva is a lamp, the Torah is light” (Proverbs 6:23). The Holy One blessed be He said to man: ‘My lamp is in your hand and your lamp is in My hand. My lamp is in your hand – this is the Torah. Your lamp is in My hand – this is the soul. If you observe My lamp, I protect your lamp. If you extinguish My lamp, I extinguish your lamp.’ From where is this derived? As it is written: “Only beware, and protect yourself greatly, [lest you forget the matters that your eyes saw]” (Deuteronomy 4:9). That is, “for if you will observe.” (The verse states “if you will observe [shamor tishmerun],” with a double usage of the Hebrew term for “observe.” The midrash reads the verse as though it says “if you will observe [tishmor], you will be guarded [tishamerun]” (Matnot Kehuna). ) Another matter, Rabbi Shimon said: To what is the matter comparable? To two people; one of them had a vineyard in the Galilee, and one…. (A fuller version of this analogy appears in other midrashic texts. One man lived in Judah and had a vineyard in Galilee, and one lived in Galilee and had a vineyard in Judah. One day they met, and one said to the other: ‘Guard mine and I will guard yours. If you ruin mine, I will ruin yours’ (Yalkut Shimoni, Tehillim 671). ) So the Holy One blessed be He said to man: ‘My Torah is in your hand and your soul is in My hand – if you observe mine, I protect yours. If you ruin mine, I will ruin yours.’ That is, “for if you will observe.” Another matter, Rabbi Yehuda bar Sima said: If you observed two hundred and forty-eight…until “will be broken.” (The reference here is possibly to a statement in a different midrash (Tanḥuma, Buber ed., Kedoshim 6): “Be careful about reciting Shema, for it has two hundred and forty-eight words, corresponding to the limbs of a man…the Holy One Blessed be He said: ‘If you observe mine, reciting it properly, I will guard yours.’”) Another matter, what is “for if you will observe”? The Holy One blessed be He said: ‘If you observe the words of the Torah, I will protect you from the demons.’ Rabbi Abba bar Ze’ira said: There is no beit rova (This is a small space, defined as the area required for sowing one-quarter of a kav of seed. According to Rav Avraham Ḥayyim Naeh, it amounts to 24 square meters. ) of space in the world in which there are not thousands of demons. Each one has a mask on its face so it will not look at a person and harm him. But when a person’s iniquities warrant it, it removes the mask from its face, and it looks at him and harms him. From where is this derived? As it is stated: “He redeemed me unharmed from the battle against me” (Psalms 55:19). When? [When He protects me, as in the verse:] “For there were many with me” (Psalms 55:19). Who are they? They are the angels that protect a person. Rabbi Yehoshua ben Levi said: An image goes before a person, (Human beings are created in the image of God (see Genesis 1:27). The meaning here is that man’s divine image is noticeable to the demons as the man approaches. ) and the heralds proclaim before him. What do they say? ‘Make room for the image of the Holy One blessed be He.’ See how many guards are protecting you. When [is this so]? When you observe the words of the Torah. I have placed two paths before you – blessing and curse; blessing, if you heed My words, curse, if you do not heed My words.
The Caesar said to Rabban Gamaliel: "He who created the mountains has not created the wind, and He who created the wind did not create the mountain, for it is written (Amos 4, 13) He that formed the mountains and created the wind." And he answered: "If so, then concerning a man, of whom it reads (Gen. 1, 27) And God created, and (Ib. 2, 7) Arid the Lord God formed, should also mean that he who has formed has not created, and vice versa. There is in the human body one span square, in which two holes are to be found — [one in the nose and one in the ear]. Will you then say that he who created one of them did not create the other, for it is said (Ps. 94, 9) He that hath planted the ear, shall He not hear? Or he that hath formed the eye, shall He not see?" And the Min said: "Yea, I am of this opinion." "How is it," rejoined Gamaliel, "that when death comes, are then both creators agreed, [to kill their creation together]?" A magician said to Rabban Gamaliel: "Thy upper half belongs to Ormuzd, thy lower half to Ahriman." "If this be so," answered he, "why does Ahriman allow Ormuzd to let the water pass through his dominion, to the ground?"
"And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G–d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G–d finished His work on the seventh day," so that he could not argue that G–d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L–rd your G–d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L–rd your G–d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a)
[Another interpretation (of Numb. 14:11): HOW LONG WILL THIS PEOPLE SCORN ME?: The Holy One said to them: I had said that you would not sin. Instead you would live and endure like me, just as I live and endure forever and forevermore. (According to Ps. 82:6:) I SAID: YOU ARE GODS; EVEN ALL OF YOU ARE CHILDREN OF THE MOST HIGH. like the ministering angels who never taste death. Yet after this greatness you wanted to die (according to vs. 7): INDEED YOU SHALL DIE LIKE A HUMAN (Adam), like the first Adam, to whom I decreed one commandment which he was to do, that he might live and endure forever, as stated (in Gen. 3:22): BEHOLD, THE HUMAN (adam) HAS BECOME LIKE ONE OF US. Similarly also (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE, so that he would live and endure like himself. Yet he corrupted his works and nullified his decree, for he ate of the tree. Then I said to him (in Gen. 3:19): FOR DUST YOU ARE AND UNTO DUST YOU SHALL RETURN. So also in your case (in Ps. 82:6), I SAID: YOU ARE GODS, but you corrupted your works as Adam. Surely you shall die like Adam! And who made this happen to them? (according to Prov. 1:25) BUT YOU HAVE SPURNED ALL MY PLAN. (According to vs. 30:) THEY HAVE DESPISED ALL MY REBUKE. It is therefore stated (in Numb. 14:11): HOW LONG WILL THIS PEOPLE SCORN ME …?
(Gen. 1:27) "Male and his female he created them." (The only difference from the Masoretic Text is that “them” is expressed as a verbal suffix instead of as a separate word, nor does the Septuagint make any change. The Tanhuma parallel has “created him.” Other parallels (e.g., the Mekhilta) read: “A male and his female parts he created him.”)
(Gen. 1:27) "Then God created the human in an image and in a likeness." (The Masoretic Text here reads: “THEN GOD CREATED THE HUMAN IN HIS IMAGE, IN THE IMAGE OF GOD HE CREATED HIM.” The Septuagint follows the Masoretic Text in affirming the divine nature of the human image but alters the text to read: “God made the human, according to the image of God he made him.”)
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam < in general >. (Tanh., Lev. 4:8; cf. Lev. R. 18:2.) How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in his likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE…. He created him < to extend > from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER. (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28): < FILL THE EARTH AND SUBDUE IT; > AND RULE OVER THE FISH OF THE SEA … It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU SHALL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam. (The present translation ignores Buber punctuation. Following his punctuation, the translation would read: “It is therefore stated (in Hab. 1:7): TERRIBLE (Ibid., cont.:) AND DREADFUL. This refers to the first Adam….“) (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, < THIS ONE SHALL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE. This refers to Pharaoh, when he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one's house, so that he believed that he < actually > was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH'S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [SO COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was < made > of sapphire (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) It also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) DTsK 'DSh B'HB. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >.
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). This is one of the ten verses our rabbis altered when they translated the Torah into Greek for King Ptolemy. (Megillah 9a. The Septuagint, begun during the reign of Ptolemy II Philadelphus (285–246 B.C.E.).) The ten changes are: “God created in the beginning” (Gen. 1:1); (Instead of In the beginning God created, in order to emphasize that God alone created.) “I shall make man in My image and My likeness” (ibid., v. 26); (Instead of Let us make man in our image. etc.) “And He finished on the sixth day, and rested on the seventh day (ibid. 2:2); (Instead of And on the seventh day God finished, thus giving the impression that God actually worked on the seventh day.) “Male and female He created him” (ibid. 5:2); (Instead of Male and female He created them, etc.) “Come, let Me descend and confound their tongue” (ibid. 11:7); (Instead of Come, let us go down, etc.) “And Sarah laughed among her relatives” (ibid. 18:12); (Instead of And Sarah laughed within herself.) “For in their anger they slew an ox, and in their wrath they digged up a stall” (ibid. 49:6); (Instead of For in their anger they slew men, and in their self-will they houghed oxen.) “And Moses took his wife and his sons, and made them ride on a carrier of men” (Exod. 4:20); (Instead of… and set them upon an ass.) “Now the time that the children of Israel dwelt in Egypt, and in the land of Goshen and in Canaan was four hundred and thirty years” (ibid. 12:40); (Instead of Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years, etc.) “And he sent the elect of the children of Israel” (ibid. 24:5); (Instead of And he sent the young men of the children of Israel.) “And against the elect of the children of Israel he put not forth his hand (ibid., v. 11); (Instead of And upon the nobles of the children of Israel He laid not His hand.) “Since the Lord thy God hath arranged to give light to all the peoples under the entire heavens” (Deut. 4:19); (The words “to give light” were added.) “Which I had not commanded the people to serve” (Deut. 17:3); (Instead of Which I have commanded not.) they wrote about “the slender-footed,” but they did not write the word ‘arnevet (“the hare”) (Lev. 11:5) because the name of Ptolemy’s wife was ‘Arnevet, (Actually, her name was Arsinoe.) and he might say: “The Jews are ridiculing me by writing my wife’s name in the Torah.”
(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].” (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar. (Cf. Lev. R. 18:2.) How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].” (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.” (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire; (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) it also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) dtsk 'dsh b'hb. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].” (Cf. Sanh. 39b.) Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones (For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.”) of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].” (Cf. M. Pss. 79:1.) One sixtieth of the troops (Gk.: ochlos.) had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.” (In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem.) Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”
(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses, (PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard, (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5.) [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He. (Cf. Gen. R. 94:5.) From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].” (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4.) since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built]; (On these altars, see Numb. 23:1, 14, 29.) but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them. (PRK 31(suppl. 1):12.) For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”
Praise the Lord, all nations! As it says in the verse (Psalms 86:8), "There is none like You among the gods, O Lord, nor are there any works like Yours." How can flesh and blood create form without being in that form? But the Holy One, blessed be He, created man in His form, as it says (Genesis 1:27), "And God created man in His own image." And He also begets like His form, as it says (Genesis 5:3), "And he begot a son in his own likeness, after his image." The waters are the work of His hands and they swarm, as it says (Exodus 1:7), "And the waters swarmed." When a king who is flesh and blood is criticized, his enemies criticize him, but when the Holy One, blessed be He, is criticized, all praise Him, as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord." Rabbi Pinchas said that a certain philosopher asked Rabbi Yehoshua ben Chananiah, "On what day is the whole world equal, and the nations bow to the Holy One, blessed be He?" He replied, "One day when all are happy, namely, when the rains come. Everyone is sad when the rains are withheld, and when they come down, everyone is happy and praises the Holy One, blessed be He," as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord. And when is this? (Psalms 86:10) For You are great and do wondrous things, and there are none like You. And wondrous things refer only to rain, as it says (Job 9:10), "Who does great things, unfathomable wonders." He who gives rain to the earth. Therefore, praise the Lord, all nations. Rabbi Tanchum bar Chiya said, "The descent of rain is as great as the giving of the Torah. The giving of the Torah brought joy to Israel, and the descent of rain brings joy to all the nations and to all the world, to beasts, to birds, and to wild animals, as it says (Psalms 65:10), 'You visit the earth and water it; You greatly enrich it.' Rabbi says, 'You satisfy its desire,' as it says (Genesis 3:16), 'And to your husband will be your desire.'"...
Back and forth you formed me. Two faces were created (meaning "two aspects" or "dual nature"). Thus, the first man was created with Eve's form behind him, as it says (Genesis 2:22), "And the Lord God built the rib." Therefore, it is said "back and forth you formed me," etc. Rav and Shmuel disagreed. One said "face" and the other said "tail." Granted, according to the one who said "face," since it is written "back and forth you formed me," it makes sense. But according to the one who said "tail," what does "back and forth" mean? As Rabbi Ami said in the name of Rabbi Ami, "back" refers to the act of Creation, and "forth" refers to punishment. Granted, "back" refers to the act of Creation, as we say during Friday night prayers. But what does "forth" refer to? It refers to the punishment of the Flood, as it says (Genesis 7:23), "And He blotted out every living substance which was upon the face of the ground." And for the one who said "face," he derives a great principle from it. It makes sense that the male aspect should be dominant, as it is taught that "A man should not follow a woman on the road, even if she is his wife. If he encounters her on a bridge, he should push her aside and anyone who follows a woman into a river has no share in the World to Come." Another explanation of "back and forth you formed me" is that Rabbi Yochanan said, "If a person is worthy, he can enjoy both worlds, back and forth. But if not, he comes to give an account." And you laid your hand upon me, as you said (Job 13:21), "Your hand is heavy upon me." Rabbi Eliezer the Androgynos said, "They were created as intersex. As it says (Genesis 1:27), 'male and female He created them.'" Rabbi Shmuel said, "Two faces were created, and he was made with a back and a front." Rabbi Tanchuma said in the name of Rabbi Berechia in the name of Rabbi Elazar, "He was created as a golem and lay from the beginning of the world to its end." This is what is written, "Your golems have seen" (Psalms 139:16). Rabbi Yehuda son of Rabbi Nachman in the name of Rabbi Shimon in the name of Rabbi Elazar said: "God created the whole world from east to west, as it is said, 'Behind and before you encircle me.' From north to south, as it is said, 'From one end of the earth to the other end of the earth.' And even in the space of the world, as it is said, 'Your hand is upon me.' Rabbi Elazar said, 'Behind refers to the work of the first day of creation, and before refers to the work of the last day of creation.' This is the opinion of Rabbi Elazar, as it is written, 'The earth brought forth living creatures.' This is the spirit of Adam. Rabbi Shimon ben Lakish said, 'Behind refers to the work of the last day of creation, and before refers to the work of the beginning of creation.' This is the opinion of Reish Lakish, as it is written, 'The spirit of God hovered over the surface of the waters.' This is the spirit of Adam. Rabbi Simon said, 'Behind refers to all actions, and before refers to all punishments.' Shmuel bar Tanhuma said, 'Even the word "Kluso" (a type of bird) only appears later in the Torah. This is what is written, 'Praise the Lord from the earth, from the sea monsters and all the depths.' Rabbi Shemlai said: just as the physical characteristics of Klusso (an animal mentioned in the Talmud) are similar to those of a domesticated animal, a wild animal, and a bird, so too is the Torah of God similar, in that it contains laws for domesticated animals, wild animals, and birds. As it is written (Leviticus 11:2): "This is the animal that you may eat." And finally (ibid. 12:2): "When a woman conceives." Thus, you may derive from this analogy that both man and the Temple were created with two hands. It is written (Psalms 119:73): "Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments." And it is written (Exodus 15:17): "The sanctuary, O Lord, that Your hands have established."
A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” (Genesis 5:2). If a man married a woman and stayed with her for ten years and she did not give birth, he is no longer permitted to neglect the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If he divorced her she is permitted to marry another man, as it is not necessarily on her account that she and her first husband did not have children, and the second husband is permitted to stay with her for ten years. And if she had a miscarriage, he counts the ten years from the time of the miscarriage. A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).
He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).
I have written on a number of occasions that man is the purpose of Creation, that he was created in the image and likeness of G–d, and that just as Adam originally had two faces to indicate the equality of man and woman, so also man's body and soul respectively used to be perfect and both were sanctified to their G–d. Woman subsequently was separated from Adam in order to become his helpmate (partner), to enable them to unite truly and to become "one flesh" (Genesis 2,24). Adam (Man) by this separation assumed his perfect form, and had become complete. In the Midrash of Rabbi Nechuniah ben Hakanah we find the statement that G–d's holiness is made up of seven different aspects, everyone of which is represented in man. It is written of Man that "He created him in the image of G–d; He created them male and female" (Genesis 1,27). These are the seven aspects in which Man reflects sacred aspects of G–d; the right upper leg, the left upper leg, the right hand, the left hand, the torso (the male member) and the head. If you will add these up you will only arrive at a total of six. The seventh is the wife of man; the Torah describes her as an integral part of man when it writes: "they became one flesh." Thus far the Midrash of Rabbi Nechuniah ben Hakanah i.e. ספר הבהיר.
In this portion the Torah discusses matters that help perfect one's body. The body viewed as the sheath of the soul, has also been created in the image of G–d (Genesis 1,27). This is why if someone kills another creature created in G–d's image he himself will be killed as an appropriate act of retribution. By his deed he has separated a soul from its body, (sheath), hence his own soul will be separated from its sheath. The act of murder is viewed as if the murderer had also severed the life of the soul in the Celestial Regions from its "body" in those regions. Although such separation would have occurred sooner or later anyways [by the natural death of the victim. Ed.], the murderer is punished for having brought this about prematurely. Hence his own soul will not find its resting place until the murder has been avenged. This principle explains the strange story related in Kings I chapter 21 of the judicial murder of Navot through Jezebel and king Achav. We are told in Kings I 22,21, that the "spirit" of the slain Navot volunteered to seduce king Achav into sinning by listening to his false prophets and that the Heavenly Tribunal concurred in this act of deviousness by the "spirit" of Navot. As a result, Achav was killed in a battle with Aram which served the ostensibly patriotic purpose of recapturing the city of Yavesh Gilead (which the Aramites had wrested from the Jewish state some considerable period earlier). Clearly, the soul, i.e. רוח, of Navot had not been able to come to rest due to the premature death of its body, and this may be why the רוח was permitted to act in its own personal interest. Avenging the murdered person is the only means to restore the harmony that existed between body and soul prior to the murder. We can now understand why, even if the family of the victim or the court were to agree to it, payment of a ransom would not restore the equilibrium which had been upset previously.. As long as the victim of the murder has not been appeased, there can be no question of the deed having been atoned for. When the death of the victim is due to an unintentional act however, the Torah does not consider him guilty of bloodshed. Clearly, the death of the victim was an act of G–d, i.e. the attribute of Justice chose as its instrument someone who had committed some other undetected offense. The killer had unconsciously carried out G–d's design in all those cases where he had not planned to kill the victim with a lethal instrument. The killer has to flee to the city of refuge, one of the cities of the Levites. Those cities are regarded as sites of judgment. The Levites themselves represent the emanation גבורה in the pattern חסד-גבורה-תפארת, a pattern that corresponds to the respective levels of כהן-לוי-ישראל. This unintentional killer must remain in the city of refuge until the death of the High Priest (35,25). This is because when the body of the victim was slain, also his soul was taken from him and had to remain in exile until a time when G–d is in a favorable frame of mind. At the time the High Priest dies, when his soul ascends to the Celestial Regions, the soul of the murder victim is then also allowed to proceed to those regions.
The Gentile slave obtains his release in the event any of 24 types of his limbs have been destroyed (Kidushin 24, Baba Kama 75). This is to remind us that man was created in the image of G–d (Genesis 1,27). Our sages explain that man's 248 limbs correspond to the number of the Torah's positive commandments. These in turn are symbolic of the 248 joints in the אדם העליון, man's spiritual counterpart in the Celestial Regions, who sits on the throne. This is why the first of the patriarchs, Abraham, was called אבר מה (the letters in his name being re-arranged). The מה, corresponds to the numerical value of the word אדם, which in turn is equivalent to the four lettered name of G–d spelled in letter form. =ה-א ,13=ו-א-ו ,6=ה-א ,20=י-ו-ד6, total=45. Abraham did not want to be associated through marriage with אליעזר, who is ארור, cursed, having been a descendant of כנען, who was cursed by Noach to remain a slave permanently (Genesis 9,25). It is not possible for ברוך and ארור, the blessed and the cursed, to be paired successfully. Abraham of course, was blessed, and so were his descendants (Genesis 12,2). Kabbalists perceive of ראשי אברים as referring to man at his moral best, i.e. אדם הפנימי, as well as a corresponding type of ראשי אברים, of the אדם החיצוני, man at his moral worst, i.e. man under the influence of Noach's curse. By destroying the ראש אבר of a Gentile slave, one releases that person from the influence of that curse. Therefore, he no longer needs to be a slave (as per Genesis 9,25). As a result, such a person can join the ranks of the free, the ones subject to G–d's blessing.
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.
Chapter 1 - That it is fitting for a person to resemble his Creator: It is fitting for a person to resemble his Creator and then he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if he is alike in his body but not in his actions, he betrays the Form; and they will say about him, "A lovely form, but ugly deeds." As behold, the essence of the Highest Image and Likeness is His actions. And what will it benefit him to have the structure of his limbs like the Highest Form, but not resemble his Creator in his actions? Therefore it is fitting that he should [make his actions] resemble the actions of the Crown (Keter), which are the thirteen highest traits of mercy. And they are hinted to in the secret of the verses (Michah 7:18-20), "Who is a power like You; He will again have mercy on us; You shall give truth." If so, it is fitting that these thirteen traits [also] be found in man. And now we will explain these thirteen actions that are fitting to be with him.
פטור מקריאת שמע לילה ראשון – is exempt from the Recitation of the Shema the first night (of his marriage) because of the grave concern that he might not find her to be a virgin. And I heard that he fears lest he might his genitals might be mutilated through his [initial] intercourse [with his wife] and it is his preoccupation with this Mitzvah. And All-Merciful One (God) said (Deuteronomy 6:7), “and when you are away” – in your “going” (the commandment for sexual intercourse with one’s [virgin] wife is tied to the command “be fertile and increase” – Genesis 1:27) – which obligates you but also commands one’s exemption [from the recitation of the Shema].
נעשה אדם, “let Us make a human being;” it is remarkable that the Torah did not write: נברא אדם, “let us create a human being;” the reason is that the first step, i.e. בריאה, is something that only the Creator Himself is able to perform, He cannot share this step of the process with any of His creatures. Compare Genesis 1,27: ויברא האלוקים את האדם, “the Lord created Adam, (no plural mode here); or compare Genesis 6,7: האדם אשר בראתי, “the human being whom I created.” When it comes to secondary or tertiary stages, G-d may coopt other forces in His endeavor. [Compare Kimchi on Isaiah 6,8 on the word לנו; Ed.] An alternate exegesis: we find a similar formula: “let us interpret,” in Daniel, 2,36 where Daniel offers to reveal the meaning of the king’s dream, but only he himself in a private audience with King Nebuchadnezzar will actually reveal it [out of deference to the King, since it contained unpleasant news. Ed.]
ולאדם, Rabbi Yehudah, son of Rabbi Shimon points out that the word for G-d appears a total of 71 times before this word. This is an allusion to the number of judges that comprise the Jewish Supreme Court, known as Sanhedrin. The verse is a hint that G-d convened the Supreme Court in the celestial regions to decree the death penalty on Adam. If, after making your own count you found that G-d’s name had already appeared 73 times, you must remember that in the expression: בצלם אלוהים or in והייתם כאלוהים, the word ”elohim, is not sacred, as it does not mean “G-d,” but “angel.” Our author had drawn attention to this already in his commentary of Genesis 1,27.
It is not simply that, in Judaism, God is our lawgiver. It is that the law itself is thereby transformed, etched throughout with signals of transcendence. This is already foreshadowed in the first chapter of the Torah, with its statement of the equal and absolute dignity of the human person as the image of God (Genesis 1:26–27). Law and justice are primary vehicles of equality. That is why society must be based on the rule of law, impartially administered, treating all alike: “Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd, and do not show favouritism to a poor man in his lawsuit” (Exodus 23:2–3).
The first intimation is much earlier still, in the first chapter of Genesis, with its monumental assertion, “‘Let us make mankind in Our image, in Our likeness’…. So God created mankind in His own image, in the image of God He created them; male and female He created them” (Gen. 1:26–27). What is revolutionary in this declaration is not that a human being could be in the image of God. That is precisely how kings of Mesopotamian city states and pharaohs of Egypt were regarded. They were seen as the representatives, the living images, of the gods. That is how they derived their authority. The Torah’s revolution is the statement that not some, but all, humans share this dignity. Regardless of class, colour, culture, or creed, we are all in the image and likeness of God.
וכסף פקודי העדה, “and the excess silver shekalim (1750) etc.” these were not shekalim from the census or donations for construction of the Tabernacle as described in verse 29 as נחושת התנופה,”copper from the elevation offering;” the Torah wishes to tell us that the people as a whole did not have more than this amount of silver left in their possession after parting with their donations of silver shekalim. ובכסף ונחושת, “and with the silver and the copper, etc;” The Torah now proceeds to tell us for what all this silver and copper had been used when constructing the Tabernacle. This had not been spelled when the Torah told us what the gold was used for, as no complete item other than the menorah, candlestick, was made of gold. Gold was used as an overlay both for the altar, the Holy Ark, the Table and the boards of the walls. It is worthwhile to reflect on how important the Tabernacle was relative to the creation of the physical universe, and how this was reflected in many of the details surrounding it, On the first day G–d was reported as having created heaven and earth before giving the order to light to come into existence. [Heaven and earth you will recall were wrapped completely in darkness. Ed.] G–d’s activity on that day is described in Psalms 104,2 as נוטה שים כיריעה, “spreading the heavens like a carpet.” The corresponding activity when constructing the Tabernacle was covering its walls with goat-skins. (Exodus 26,7) On the second day G–d had created the horizon and divided the lower waters from the upper waters. (Genesis 1,6) The corresponding activity involving the construction of the Tabernacle was the installation of the dividing curtain, פרוכת, between the Holy of Holies, and the Sanctuary proper. (Exodus 26,33) On the third day G–d had commanded the earth beneath the oceans to form a coherent surface and to become visible above the waters of the ocean. (Genesis 1,9) The corresponding activity during the construction of the Tabernacle was the making of the water-basin, כיור used by the priests to purify their hands and feet. (Exodus 30,18) On the fourth day G–d had positioned the Luminaries in the sky, (Genesis 1,14). The corresponding activity had been the making and placing of the menorah in the Tabernacle and kindling it. (Exodus 25,31) On the fifth day G–d had created the fish and the birds (Genesis 1,20), and the corresponding activity during the construction of the Tabernacle had been the winged cherubs which had been constructed and placed on the cover of the Holy Ark. (Exodus 25,6) On the sixth day G–d had created the first human being, (Genesis 1,27); the corresponding activity during construction of the Tabernacle was the order to Moses to consecrate his brother Aaron as High Priest. (Exodus 28,1.) On the seventh day, G–d had “rested,” (Genesis 2,1) the corresponding report concerning the Tabernacle is found in Exodus 39,43, with the words: ותכל כל עבודת המשכן, “all the work of constructing the Tabernacle had been completed” After G–d had completed to create the universe He blessed it and all its inhabitant and he sanctified the Sabbath (Genesis 2,1) Moses did likewise in Numbers 7,1. The Holy of Holies in the Tabernacle reminds us of the heavens, source of our spiritual inspiration, whereas the table is symbolic of earth and its products is reminding us of how the Creator has provided for all His creatures. The showbreads are the visible symbol on that Table. The six rows on which they were placed are reminiscent of the six seasons of the year: sowing, harvesting, cold season, hot season, summer and winter.
The spark of divine within all of humanity (the Tzelem Elokim described in Bereishit 1:26-27 as interpreted by Rav Eliyahu Dessler in his Michtav MeiEliyahu) endows humanity with the ability to discern the evil inherent in murder and theft. However, absent divine revelation, the parameters of the proscriptions and the absolute nature of the prohibition to murder are impossible to discern.
And there is not creation found amongst the creation which is more balanced than Man, and therefore man was created on the sixth (day) (Genesis: 1, 27), which teaches to the balance which exists within man. And this balance, which is that Man is made up of Body and Soul, needs to stand in balance, that one should not lean towards the edge in which Man is totally Body, nor should he lean towards the powers of the Soul such that he is entirely Soul, but rather he must stand in this balance. Therefore it is not fitting that man should be in opposition to himself [referring back to Hatred of Creations, or Sinas HaBriyos], in which he leans towards Emptiness entirely.
Because when one sensitizes oneself that the honor within a person, who is made in the Image of God (B'tzelem Elokim), because Man was created in the Image of God (Genesis: Chapter 1, Verse 27), because of this man is fitting to Olam Haba. Because man is not fitting to Olam Haba, except due to the Image of God which bestowed to man from upon High, like it says in the verse (Genesis: Chapter 1, Verse 26): "Let us make man in our image, in our likeness". And because of this, man is fitting for life in Olam Haba. And therefore it says that one should be careful in the honor if your friends, and this is regarding the aspect man was made in the Image of God, and one should not - God forbid - embarrass this image, for within it depends Olam Haba. And similarly it says in the Sifri 'Do not ascend in steps upon the alter' (Exodus: Chapter 20, Verse 26). Rebbi Yishmael says behold from these words we can make a logical deduction: in such that stones which have within them no knowledge, not for evil, not for good, the Omnipresent says do not accustom yourself to treat them with disrespect, your friends who is in the Image of He who spoke and the world was created, certainly you should not accustom yourself to treat him disrespectfully! [end quote].' Behold the warning of a one's friend is because he is created in the Image of God, because this is the greatest attribute a person can have, and because of this, the level of man he merits the loftiest heights: to life in Olam Haba. And therefore it says (Gemara-Berachos just quoted) that this is the 'way sof life to Olam Haba', to bring a person from Olam HaZeh, which is a world of physicality, to the Olam Hanivdal (The World of Distinction) which is Olam Haba. And says Rebbi Eleazar also here (in our Mishna) 'Let the honor of your friend be as dear to you as your own' to teach a person the ways of life, that in it he will arrive in Olam Haba.
And on account of this you will understand these things. It is because the first Adam was created with the image of God (Genesis 1:27), such that He received a supreme level. And likewise all of the generations from Adam to Noach were close to this supreme level. But they did not have, for this great level that they possessed, a foundation that accorded to the weight of this stature. And hence they were similar to a tree whose branches are greater than its roots, such that this surplus is a lack, as we have explained. And you should understand that each of these three (Adam, Noach and Avraham) had his own specific level. And you will find that regarding the first Adam, he had the image of God, as it is explained earlier about the matter of the level of this image. And below this level is the level of the form, which is not the image. Rather the identity of the form is that which allows man to be a living speaking man. And below this level is man's body. These are the three levels. And [the problem] was that Adam had the level of this image, which is the image of God with which Adam was created - and as the Sages recounted about him, about the light of the first Adam - but Adam did not have the foundation and root for this stature. And that is certainly a lack, like when the branches are greater than the root. And hence [this] lack was attached to the first Adam and his generations.
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
And it wrote an expression of making with the firmament and with the luminaries because these have a shining body and their essence is their body. Hence, it wrote the expression, “and He made,” about them - since this expression is said about the body. And likewise with the animals that have substance and form. But their substance and form are equally recognizable; hence expressions of making and formation are said about them. And the three of them are said about man - creation, formation and making - because the three of them are equally recognizable in man. Hence the three of them are said about (them) [him]. Here you have the three things that are said about creation.
Understood thus, Genesis 1:26–27 is not so much a metaphysical statement about the nature of the human person as it is a political protest against the very basis of hierarchical, class- or caste-based societies, whether in ancient or modern times. That is what makes it the most incendiary idea in the Torah. In some fundamental sense we are all equal in dignity and ultimate worth, for we are all in God’s image regardless of colour, culture, or creed.
So God created mankind in His own image, in the image of God He created them; male and female He created them. (Gen. 1:26–27)
The first intimation is much earlier still, in the first chapter of Genesis, with its monumental assertion, “Let us make mankind in our image, in our likeness.…So God created mankind in His own image, in the image of God He created them; male and female He created them” (Gen. 1:26–27). What is revolutionary in this declaration is not that a human being could be in the image of God. That is precisely how kings of Mesopotamian city-states and pharaohs of Egypt were regarded. They were seen as the representatives, the living images, of the gods. That is how they derived their authority. The revolutionary dimension of the statement is that not some, but all, humans share this dignity. Regardless of class, colour, culture, or creed, we are all in the image and likeness of God.
Genesis 8–9 is thus a kind of second version of Genesis 1–3, but with two differences. The first is that in both accounts a keyword appears seven times: in Genesis 1 the word is “good”; in Genesis 9 it is “covenant.” The second is that in both cases, reference is made to the fact that humans are in the image of God – but the two sentences have different implications. In Genesis 1 we are told that “God created mankind in His own image, in the image of God He created them, male and female He created them” (Gen. 1:27). In Genesis 9 we read, “Whoever sheds the blood of man, by man shall his blood be shed, for in the image of God has God made man” (Gen. 9:6).
Therefore, says the Torah, in our command: When love is likely to be the cause of conflict, it must take second place to justice. Love is partial, justice is impartial. Love is for someone specific; justice is for everyone. Love brings personal satisfaction; justice brings social order. Judaism is the most effective attempt in history to provide the proper balance between the particular and the universal. It is both. It worships the universal God by way of a particular faith. It believes in a universal connection between God and humanity – we are all in God’s image (Gen. 1:27) – and a particular one – “My child, My firstborn, Israel” (Ex. 4:22). It believes in a universal covenant with Noah, and a particular one, with Abraham and later the Israelites. So, it believes in the universality of justice and the particularity of love and the importance of both.
CREATED. Most Biblical commentators explain that the word bara (created) indicates creation ex nihilo. But if the Lord make (yivra) a new thing (beri’ah) (Num. 16:30) is similar. However, they have overlooked And God created (va-yivra) the great sea monsters (God obviously did not create the sea monsters ex nihilo, for the verse concludes, and every living creature that creepeth, wherewith the waters swarmed, which shows that the sea monsters were created out of the water. Also, it is absurd to assume that on the fifth day of creation God would create sea monsters ex nihilo.) (Gen. 1:21) and the three times the word created is used in one verse, viz., And God created (va-yivra) man in His own image, in the image of God created (bara) He him; male and female created (bara) He them (Gen. 1:27). They also failed to consider I form the light, and create darkness (Is. 45:7) wherein darkness, which is the opposite of light, an existing entity, is described by the prophet as being created. (Darkness is the absence of light. Thus Isaiah uses the term created in the opposite sense of creation ex nihilo. In Isaiah it means the creation of nothing out of something (Krinsky). Hence bara does not necessarily imply creation ex nihilo.) The following is the precise explanation of the word bara. Bara has two meanings, one of which has been noted above. (That is, to create or make.) The second (That is, to eat.) is found in the verse neither did he eat (bara) bread with them (II Samuel 12:17). However, in the latter case, an alef has been substituted for a heh. (Most of our manuscripts of the Bible have barah with a heh. However, Ibn Ezra’s manuscript must have had bara with an alef. See also Jacob ben Haim’s edition of the Hebrew Bible, 1524, which has the same reading as Ibn Ezra. There is some difficulty in understanding this comment as the printed text is corrupt. We have followed Vat. Ebr. 38 as suggested by Weiser. For a different rendering see Filwarg.) The reason is that bara (in I Sam. 12:17) is similar to le-havrot (to urge to eat) in And all the people came to cause David to eat (le-havrot) bread (II Sam. 3:35). The verb le-havrot appears in the hifil (and its root ends with heh), for if it ended with an alef, Scripture would have read le-havri, as in to make yourselves fat (le-havri’achem) with the chiefest of all the offerings of Israel (I Sam. 2:29). We also find bara conjugated in the pi’el, as in and cut down (u-vereta) for thyself (trees) (Joshua 17:15). This is not like the similar word beru in choose (beru) you a man for you (I Sam. 17:8) but rather like bare (hack, dispatch) in and dispatch them (u-vare) with their swords (Ibn Janah, The Book of Roots, root bet, resh, alef, explains bara in Josh. 17:15 to mean chose, as in I Sam. 17:8. Ibn Ezra disagrees. The point of I.E’s comment is that bara spelled bet, resh, alef primarily means to cut. It is encountered with this meaning in both the kal and pi’el. Bara also means to eat. However, in the latter case its root is bet, resh, heh, although it is found spelled bet, resh, alef in I Sam. 17:8. In the latter instance, however, we treat it as if there were an interchange between the heh and alef.) (Ezekiel 23:47). The meaning of bara is to cut or to set a boundary. The intelligent person will understand what I am alluding to. (I. Husik, A History of Medieval Jewish Philosophy, p. 190, notes, “The Hebrew word bara, ordinarily translated “created,” which implies to most people the idea of creatio ex nihilo, Ibn Ezra renders, in accordance with its etymology, to limit, to define, by drawing or incising a line or boundary. Having said this, Ibn Ezra, in his wonted mysterious manner, stops short, refusing to say more, and preferring to mystify the reader by adding the tantalizing phrase, ‘The intelligent will understand.’ He means apparently to indicate that an eternal matter was endowed with form.” Nahman Krochmal, More Nevuche Ha-zeman (quoted by Krinsky), suggests that Ibn Ezra’s belief is similar to that of the Kabbalists; i.e., the world was created out of an emanation from God. See also C. Sirot, Philosophy in the Middle Ages (Hebrew), p. 112. Ibn Ezra was a neo-Platonist. According to neo-Platonism the world came about by emanation from God. Ibn Ezra is apparently saying that at the creation spoken of in the first chapter of Genesis, God gave final form to what had previously emanated from Him.)
And God said, “Let us make man in our image, according to our likeness, and let them rule over the fish of the sea, and over the birds of heaven, and over the cattle, and over all the earth, and over every moving thing that moves upon the earth.” So God created man in His image, in the image of God He created him, male and female He created them. (Gen. 1:26–27)
Let us make man: From here we learn the humility of the Holy One, Blessed Be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them…. Even though they [the angels] did not assist Him in His creation, and there is an opportunity for the heretics to rebel [to misconstrue the plural “us” as a basis for their heresies], Scripture did not hesitate to teach proper conduct and the trait of humility, that a great person should consult with and receive permission from a smaller one. (Rashi to Genesis 1:27; Genesis Rabba, 8.)
G’d may have wanted to illustrate the limitations of other prophets by the comparison with seeing things by means of a mirror instead of seeing things directly with one’s eyes without any intermediaries. Perhaps we can understand this better when we recall the halachah that on the Sabbath one must not look in the mirror (Shabbat 149). [If the mirror is made of metal, enabling the viewer to use its sharp edges to trim unwanted hair. Ed.] The author speaks of a mirror (with the vowel kametz) made of glass whose polished surface reflects images which have no substance but appear so real that though they are but reflections they are apt to deceive the viewer into believing that they are alive, real. When Moses looked at such a “mirror” he realised that what he saw was abstract, i.e. that he was shown a concept as opposed to a two-dimensional reflection of something material, “real.” This is the meaning of the words ותמונת ה' יביט, “he looks at a divine image.” in other words, the difference between different levels of prophecy is in the prophet’s perspective. If G’d attributes the “image” of G’d to Himself, this must not be misunderstood anymore than the expression that man was created בצלם אלו-הים in “the image of the divine” (Genesis 1,27). None of these words mean that there is something “physical” or “physical image” in connection with G’d the totally abstract. The prophet Hoseah 12,11 had also spoken about providing His prophets with “images” when he said of G’d וביד הנביאים אדמה, “by means of the prophets I provide images.” [If a “parable” is an abstract image, then a mirror reflection is a quasi material image. Ed.] Our sages in Yevamot 49 phrased it thus: “all the prophets experienced murky visions whereas Moses experienced a clear vision.” They brought proof for their statement from Ezekiel where many different visions of G’d are reported by the prophet. The fact that Ezekiel experienced different levels of images and visions (Ezekiel 1,1 - 1,27, etc.), is proof of the distinction between what a prophet of his caliber (high) experienced and what Moses experienced. This is what G‘d meant when He emphasized looking at a mirror with the vowel segol as opposed to viewing things through a mirror with the vowel kametz.
We observe in history that the blessing has a way of being transferred from generation to generation. We find the first basic blessing of mankind being given to Adam and Chavah in Genesis 1,27. When, due to the curse which rested on the world at the time of the deluge this blessing had to be renewed, we read in Genesis 9,1 that G’d bestowed this blessing again on Noach and his sons. When the generation of the Tower had become guilty of a collective sin, the blessing which had been in a state of suspended animation was given to Avraham in Genesis 12,2 and he was given the power to direct it as he saw fit. Avraham was entitled to pass on this blessing to Ishmael, his oldest son as was the custom in those days. However, Avraham refrained from doing so as G’d had told him that his principal heir was Yitzchak. At the same time, since he did not want to cause rivalry and feuding between his sons Ishmael and Yitzchak, he decided not to allocate this power to bless to either one of this sons and to leave it to G’d to decide when and to whom to grant this power. G’d intervened and gave this blessing to Yitzchak (25,11). Yitzchak was entitled to give the blessing to Esau, seeing he was the firstborn. This is why Yaakov agreed to trick his father as he had become the legal firstborn. As a result of Esau selling his birthright he had lost both it and the power to receive or bestow the blessing. When Yaakov founded a family of twelve sons each of whom became the head of one of the twelve tribes making up the Jewish nation, he would have been entitled to transfer this blessing and the powers associated with it to his own firstborn Reuven. He did not do so, however, seeing Reuven had been guilty of a serious trespass as a result of which his father transferred the birthright to Joseph (Chronicles I 5,1). When these blessings were fulfilled for Yaakov the third of the patriarchs, this serves as an assurance to us in this our third exile that they will also be fulfilled at the time of the redemption from this exile.
At this point in the narrative the Torah reports on the creation of woman, the fact that her raw material was identical to that of Adam as G-d took one of Adam’s sides to construct her body. There is no question of reconsideration by G-d of His original design in planning man. In Berachot 61 Rabbi Avuhu addressed the apparent contradiction by the words “male and female He created them,” whereas in Genesis 1,27 the Torah reported “He created him.” The meaning is that originally G-d had planned to create man and woman separately whereas upon further reflection He created them with a single body. The fact is that we observe that ultimately G-d carried out His original plan of creating two separate human bodies, a male and a female one. This gives the impression as if Rabbi Avuhu thought hat G-d did indeed reconsider and change His desire.
וייצר ה' אלוקים את האדם עפר מן האדמה. “G-d formed Adam from the dust of the earth.” After the Torah mentioned the creation of Adam already in its report of what was created on the sixth day, it now returns to the subject and fill in details about how he was created. The Torah detailed the first stage of Adam’s creation when it wrote in Genesis 1,27 “G-d created Adam in His image.” That first stage of man’s creation consisted of using dust from the earth. Now the Torah describes a further stage in Adam’s coming into being by describing this process as וייצר, “He formed him,” i.e. He made him into a Golem, a man-like form lacking vital statistics G-d blew a soul of life into Adam’s nostrils from His own Holy Spirit. The reason that the Torah had not mentioned this detail in its narrative of events of the sixth day is because the Torah did not want to interrupt the report of the creation of physical matter by introducing the creation of spiritual and therefore abstract matter at that time."Basically, the entire narrative concerned itself with matters of a physical nature. Even the blessings bestowed on the creatures including man referred to matters that are physical such as procreation, populating the earth, and the blessing that man was to exercise dominion over the other creatures in nature and to conquer the hidden treasures of nature concerned matters material, not matters which are of a spiritual character. The soul, נפש, i.e. man’s lowest abstract life-force, is involved in all these matters only inasmuch as it has been provided by G-d with a natural urge to accomplish certain things. This urge, by itself, is not something spiritual. It dies when man’s body dies. It is the life-force which man shares with the animals. It would have been inappropriate to mention an eternal soul side by side with phenomena which are destined to die, as was anything created during the six days. These six days could be described as the days destined to end in death. Only the Sabbath elevated man to the level of נצחיות, “infinity.” The soul which distinguishes man from all the other creatures in the terrestrial universe was not mentioned until after the Sabbath was mentioned as it was the Sabbath which infused man with this potential of “infinity.” This is why the Sabbath is also known as “the day of life. (we pointed this out in connection with our discussion of the seventh millennium on verse 3)
והייתם כאלוקים יודעי טוב ורע, “and you will be like G-d, knowing good and evil.” From this it would appear that prior to his sin Adam did not possess the ability to distinguish good from evil. If that were true, then what happened here would violate a Talmudic principle, i.e. that a sinner should not be allowed to benefit by his sin. It is clear to me that one must not understand the verse to mean that Adam did not know the difference between right and wrong prior to his sin any more than do the animals. The meaning of the words: “you will be like G-d,” is appropriately translated by Onkelos who renders these words as: ותהון כרברבין חכמין בין טב לביש, “you will become possessed of superior wisdom knowing what is good and what is evil.” There can be no question that at the time G-d created man He had equipped him with a superior intelligence. This is the meaning of Genesis 1,27 “He created him in the image of G-d.” The word צלם in that verse is a reference to intelligence. If G-d commanded man not to eat from the tree of knowledge, the reason He did so was precisely because man was intelligent enough to distinguish between truth and untruth. G-d is not on record as commanding animals what to do as they have no intelligence. The problem is that knowledge of good and evil is not something within the realm of intelligence. When man is asked to define heaven he does not say “heaven is spherical and beautiful;” when asked to define earth he does not say: “earth is flat and ugly.” He would make statements which confirm or deny the truth of something, not its moral potential.
את תבנית המשכן ואת תבנית כל כליו, “the pattern of the Tabernacle, and the pattern of all its vessels.” It is an accepted concept that the various components of the Tabernacle on earth were replicas or symbols of concepts which exist in higher regions. One of the outstanding features of the Tabernacle was the fact that it was divided into three parts. 1) The area beyond the dividing curtain, the western part; 2) the area in front of the dividing curtain known as אהל מועד. 3) The courtyard in front of the Tabernacle which was enclosed by curtains. These three sections symbolized the three parts of the cosmos, 1) the world of the disembodied beings, the angels; 2) the world of the inert bodies, the stars and the planets; 3) our terrestrial universe, inhabited by living creatures with bodies (and souls, some of them). Upon examination we shall find that man, the most important creature in our lower world, is also composed of three parts representing the division of the whole cosmos into three parts. This is why man is called a microcosm, a world in miniature, by the sages (compare our author’s comment on Genesis 1,27). The three parts are: 1) the world of דבור, creatures capable of verbal communications. 2) the world of חיות, all kinds of living and moving creatures. 3) the world of vegetation, life and motion limited to the roots of these plants in the soil. The innermost part of the Tabernacle contained the Holy Ark, the Tablets, the cherubs, all of which were interior vessels that remained hidden from view as they housed the entourage of the Shechinah. This is what was meant in Ezekiel 10,19: וכבוד אלו-הי ישראל מלמעלה, “and the attribute כבוד of the G’d of Israel was above.” This attribute has also been described as dwelling with the cherubs in Psalms 80,2. This part of the Tabernacle was patterned after the celestial regions, the home of the angels. They are not visible, partly because they are disembodied spirits, forming the entourage and throne of G’d. Man’s equivalent to that part of the cosmos is his head, i.e. what is inside it, his brain; it is the Temple of his wisdom, and it is the region in which disembodied שכל, intelligence, makes its impact on man’s brain. A truly righteous man is himself an entourage for the Divine. Our patriarchs were such people. The Shechinah rests over such צדיקים by means of the phylacteries they wear on their heads and on their arms. These phylacteries inspire man’s head and heart respectively. They do for the צדיק what the cherubs accomplished within the Holy of Holies in the macrocosm. Having had this explained to you, you can now understand the tremendous importance of the commandment to lay תפילין and the great potential contained in that commandment. The second part of the Tabernacle, the one without the dividing curtain, was the part containing the table, the candelabra, and the altar for incense, all of which were very important interior vessels although they were not of the prime importance of the vessels inside the Holy of Holies. They corresponded to the world of the planets and stars which have all been infused with intelligence by their Creator and whose constant orbit is directly responsible for keeping this cosmos a going concern. In the microcosm called the world of man, they are represented by the heart which is an interior organ without which the body could not function. The constant pumping of blood to different parts of the human body does for our bodies what the motion of the stars and planet does for the cosmos. The third part of the Tabernacle, the courtyard around it, contained the copper altar, the one on which most animal sacrifices were offered up. This was where the animals used in that procedure lost their lives. The courtyard corresponded to our terrestrial universe which by definition is populated by creatures all of which die sooner or later, just like the animals on the altar. The corresponding part to the courtyard of the Tabernacle in man is the part from the navel downwards, the area where his life originated and which in turn is usually the beginning of the process of his life disintegrating. The very loss of life is simultaneously the cause of its coming into existence. If our world were not condemned to the death of its inhabitants there would be no need for new life to be generated. You have now learned that the Tabernacle in its three sections corresponded to the cosmos in its three parts concerning which David said (Psalms 103,20) “bless the Lord, O His angels, mighty creatures who do His bidding, bless the Lord, all His hosts.” David’s son Solomon followed in his father’s footsteps when he said in three consecutive verses in Song of Songs 5-13,14,15) “His cheeks are like beds of spices;” “His hands are rods of gold;” “His legs are like marble pillars;” I have already explained the meaning of these allusions in connection with Yaakov’s dream of the ladder in Genesis 28,12.
A Midrashic approach: The reason that the Torah writes the words משכן,המשכן here in succession is to teach us that the Sanctuary on earth has a parallel in the celestial regions. We mentioned previously that all this is based on Exodus 15,17 where the Torah spoke of “the place You made to dwell in, O Lord, the sanctuary, O Lord which Your hands established.” The word מכון which the Torah wrote to describe the place for G’d to dwell in, should be read as מכוון, “prepared for, intended for.” The concept here is that the Tabernacle, Sanctuary, was considered as equivalent in importance and value to the entire world G’d had created previously. There are a number of expressions which have been used in the construction of the Tabernacle which closely parallel expressions we are familiar with in connection with descriptions of the universe such as carpets, יריעות, to name one. When earth was created the Torah spoke about luminaries, מאורות being created. The Tabernacle contained as an essential part a מנורה, a lampstand intended to illuminate the Sanctuary. In connection with the creation of earth the Torah mentioned that the waters congregated in one area, i.e. יקוו המים אל מקום אחד, whereas part of the vessels required for the Tabernacle was a כיור, a basin in which water had been collected. The Tabernacle’s roof consisted of carpets, יריעות, forming sort of a tent-like cover, whereas the sky or heaven covering our terrestrial universe is described as something G’d “spread like a tent over the universe” (Psalms 104,2). The author continues quoting more such examples. The gist of the Midrash Tanchuma 2 on our portion is that there are too many parallel expressions in the creation of the universe and the manufacture of the Tabernacle for them to be accidental; the message must be that we are dealing here with a microcosm, i.e. a miniature “world.” It is therefore easier to perceive of the Presence of G’d feeling comfortable in such surroundings. Thus far the Midrash
A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]
AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command. The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. (Fire, wind, water, and earth.) Thus when He gave the waters the power of bringing forth a living soul, (Verse 20.) the command concerning them was Let the waters swarm. (Verse 20.) The command concerning cattle was Let the earth bring forth. (Verse 24.) But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, (Genesis 2:7.) and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, (Verse 27.) in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, (The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family.) and is the most acceptable of all interpretations that have been advanced concerning it. The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; (Daniel 3:19.) similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; (Psalms 39:7.) When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, (Ibid., 73:20.) that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, (Ibid., 8:6.) meaning that the goal before him is wisdom, knowledge, and skill of deed. (Ecclesiastes 2:21;4:4.) In real likeness his body thus compares to the earth while his soul is similar to the higher beings.
A man may not desist from [the attempt to] procreate [לא יבטל אדם מפריה ורביה] unless he already has children. Bet Shammai says, two sons; but Bet Hillel says, one son and one daughter, for it says, “male and female He created them” (Genesis 5:2). (Albeck (336–337) comments on why this verse was chosen over Gen. 1:27, which says the same thing in slightly different words.)
כי קללת אלוהים תלוי, every disembodied creature is known as elohim; this includes the soul of human beings known as צלם אלוהים, “image of G’d.” [as He is without body, so this essence of a human being is without a body, does not need a body. Ed.] (Genesis 1,27) This is how we can understand the woman, known as בעלת אוב in Samuel I 28,13 whom King Sha-ul approached and asked to raise the prophet Samuel for him producing a disembodied image. Seeing that the disgrace done to a person after he has died is also an insult to this disembodied essence of him, the Torah describes it as קללת אלוהים, equivalent to cursing the dead person’s eternal essence. קללת אלהים, leaving the dead corpse hanging without burial is an insult to that very eternal essence of a human being called אלהים.
חדא יצירה הואי — There was one creation OVERVIEW The גמרא cites a מחלוקת between לוי (who did not recite the ברכה of יוצר האדם) and רב אסי (who recited the ברכה of יוצר האדם). Initially the גמרא wanted to say that לוי maintains ( There is a מחלוקת between רב ושמואל (in ברכות סא,א) how ה׳ created אדם וחוה. One maintains that there was one creation of two faces (bodies) attached back to back, and then ה׳ separated them. This is the view (here) of לוי that חדא יצירה הואי (that ה׳ did not make a separate creation of חוה; he merely separated her from אדם). The other view is that ה׳ first created אדם alone (with a tail) and from his tail ה׳ later created חוה. This is the view of רב אסי that שתי יצירות הואי (first ה׳ created אדם and later ה׳ created חוה from his tail). This is sרש״י׳ understanding of our גמרא. ) חדא יצירה הואי and therefore it was sufficient to say the ברכה of אשר יצר (one יצירה) and there is no need to add יוצר האדם (a second יצירה). However רב אסי maintains that שתי יצירות הואי, therefore he made two ברכות for יצירה (יוצר האדם and אשר יצר). Our תוספות clarifies what is meant by חדא יצירה הואי. ---------------------– צריך לומר דהיינו כמאן דאמר פרצוף אחד ( See footnote # 1. ה׳ created אדם alone and created חוה later from אדם. It is called חדא יצירה since when ה׳ created אדם he created only אדם (and not חוה); it was a חדא יצירה. [The creation of חוה afterwards is not considered a יצירה, but merely a תולדה.] However the one who maintains שתי יצירות הואי is of the opinion that initially both אדם וחוה were created together (back to back), therefore it is שתי יצירות; meaning אדם and חוה. This is the exact opposite of פרש״י in footnote # 1. ) – It is necessary to assume that this view of חדא יצירה הויא is according to the one who maintains that only one face was created – מדקאמר בתר הכי דכולי עלמא חדא יצירה הואי מר סבר בתר מחשבה אזלינן ( Since in thought there were two, therefore we make both ברכות of יוצר האדם and אשר יצר. ) – Since the גמרא states shortly that everyone maintains חדא יצירה הואי; however one master maintains that we go according to the thought, and the other maintains we go according to the deed – ובריש פרק שני דעירובין (דף יח,א ושם) משמע בהדיא – And in the beginning of the second פרק of מסכת עירובין, it clearly seems – דלמאן דאמר פרצוף אחד הוה עלה במחשבה להבראות שנים – That (only) according to the מ״ד that פרצוף אחד הוה, there arose the thought to create two – אבל למאן דאמר התם שני פרצופים לא סבירא ליה הכי ( The גמרא there in עירובין states: בשלמא למאן דאמר פרצוף היינו דכתיב זכר ונקבה בראם, אלא למאן דאמר זנב מאי זכר ונקבה בראם, לכדר׳ אבהו, דר׳ אבהו רמי כתיב זכר ונקבה בראם וכתיב (כי) בצלם אלהים ברא אותו, בתחלה עלתה במחשבה לבראות שנים ולבסוף לא נברא אלא אחד. [The term פרצוף there means that ה׳ created אדם וחוה back to back (what we call here ב׳ פרצופים), and the term זנב means that ה׳ first created אדם (with a זנב) and created חוה from this זנב (what we call here פרצוף אחד).] It is evident from that גמרא that the דרשה of בתחלה עלה במחשבה לבראות שנים is only according to the מ״ד פרצוף אחד (that is how he explains זכר ונקבה בראם; that this duality of זכר ונקבה was במחשבה), however according to the מ״ד שני פרצופים the meaning of זכר ונקבה בראם is literal; there is no discussion of עלה במחשבה. [See ‘Thinking it over’.] Therefore since the גמרא here concludes that everyone agrees חדא יצירה הואי, and the dispute is whether we follow the עלה במחשבה or the מעשה, it must maintain that we follow the view of פרצוף אחד (not ב׳ פרצופים). It therefore follows that the view of חדא יצירה הואי maintains פרצוף אחד. ) כך פירש רבינו שמואל בן מאיר: However according to the מ״ד שני פרצופים, he does not agree to that (that it was עלה במחשבה להבראות שנים). This is the explanation of the רשב״ם. SUMMARY The one who maintains חדא יצירה הואי is of the opinion that פרצוף אחד נברא. THINKING IT OVER תוספות asks (on פרש״י) that the מ״ד that שני פרצופין נבראו does not maintain עלה במחשבה להבראות שנים. ( See footnote # 4. ) Seemingly according to this מ״ד, it was certainly עלה במחשבה להבראות שנים, since he created two פרצופים; the גמרא in עירובין means to say that even according to the מ״ד פרצוף אחד נברא, nevertheless it was עלה במחשבה to create two. What is תוספות question?!
“Let us make man” [1:26]. On the sixth day, the Holy One said, we will create a person. The Holy One teaches us that that a person should not be arrogant and should consult with and seek advice from other people when he wants to do something. Even if the other people are of lower status, he should ask them. Therefore, the Holy One also asked the angels, because the person’s face looks like that of an angel and the angels would be jealous of the person. That is also why the Holy One said to the angels, we will create a person. However, in no way did anyone assist Him in the creation, but the Holy One himself created him, as the verse says, “And God created man” [1:27]. This means, that God alone created the person. The Holy One said that if there would not be a figure on the earth similar to the angels in heaven, there would be envy among the creatures. Therefore, the Holy One created the equivalent of the angels, a person, with their understanding and form. The Holy One then said that the person should “rule over the fish in the sea, the birds in the air and the animals on the earth” [1: 26]. (Rashi, Genesis, 1:26–27. The verse at the end of the comment is in Yiddish.)
It is known that the person was created with something different from all other creatures. All other creatures have no conflict in their creation, but for the person, conflict is in his body. When he wants to perform a commandment, there is the evil inclination to oppose him. If he wants to commit a sin, the good inclination opposes him. Thus, he must have conflict all his life. Why did the Holy One create him so, with conflict, not with quietude? The Holy One did this to the person so that he will have honor, because he has the choice to do what he wants. However, the domestic and wild animals have no evil inclination and no good inclination. Their nature is that they must do evil to eat and drink and fulfill all of their desires. The angels also do not have the choice to do what they want because they have nothing but reason and a good inclination and they must always be good. Because no other creature in the world has free will, the Holy One wanted to create a creature that will have the choice to do what he wants. The person is like the Holy One in this respect. The Holy One has the choice to do what he wants. The person is the same in that the person can do what he wants. The person could do what he wanted before he ate from the apple. However, his nature was always good and not evil. As soon as he ate from the apple, he began to do evil and good. Therefore, the tree is called “the tree of knowledge of good and bad” [Genesis, 2:17]. This means, the one who eats from the tree has the understanding to do good and bad. Therefore, the Holy One did not say about any other creature, “let us make it in our image” [1:26]. This means, we will create a creature in our form, but concerning the person it is written, “let us make man in our image” [1:26]. This means, we will create man in our image. That is to say, he should have the choice to do everything I do and in his honor the Torah wrote concerning man, “And God created man in His image, in the image of God He created him” [1:27]. Therefore the angels wanted to sing praises to Adam and wanted to worship him when the Holy One told them that man has the free will to do what he wants, like the Holy One. What did the Holy One do? He put the person to sleep. (Genesis Rabbah, 8.10.) That is to say, you angels are better than the person. Though the person has the choice to do what he wants, but when sleep comes upon him he can do neither good nor evil. However, you angels are awake all the time and fulfill your tasks. That is why the angels are called guardian angels, because they are always awake. Why were the domestic and wild animals created on the sixth day along with man? The reason is that when the person will be pious, he will be better than all of the domestic and wild animals. However, when he will be bad, he will be worse than all the animals because he has the understanding to do good, but he was evil. (Toldot Yizhak, Genesis, 1:26–27.)
It is somewhat startling to be told that the Man placed in the Garden in Gen. 2:15 is not the Man of Gen. 2:8, but the Man of Gen. 1:27. Only the latter can till and guard the virtues. The former sees them only to be driven from them. The one is “made,” the other is “moulded.” The Man of 2:8 has but facility in apprehending (as is signified by the words “placed in the Garden”). The Man of 2:15 has also persistence in doing (“to till it”), and tenacity in keeping (“to guard it”). (43–55.)
[96] Bezalel means, then, “in the shadow of God”; but God’s shadow is His Word, which he made use of like an instrument, and so made the world. But this shadow, and what we may describe as the representation, is the archetype for further creations. For just as God is the Pattern of the Image, to which the title of Shadow has just been given, even so the Image becomes the pattern of other beings, as the prophet made clear at the very outset of the Law-giving by saying, “And God made the man after the Image of God” (Gen. 1:27), implying that the Image had been made such as representing God, but that the man was made after the Image when it had acquired the force of a pattern.
[19] His words are “God in-breathed into his face a breath of Life” (Gen. 2:7); so that it cannot but be that he that receives is made in the likeness of Him Who sends forth the breath. Accordingly we also read that man has been made after the Image of God (Gen. 1:27), not however after the image of anything created.
(γ) 32–46. The names of the two trees in Eden point to an allegorical interpretation. “Eden” is “delight” in the Lord. “Eastward” is “in the light.” “The tree of Life” is the man of Gen. 1:27 in the image of God. The earthly man of Gen. 2 is placed in Paradise to be tested amid the virtues, the plants of a rational soul.
[74] The soul’s likeness to God the lawgiver has shewn elsewhere, by saying “God made man, after the image of God made He him” (Gen. 1:27), and again, in the law enacted against murderers, “he that sheddeth man’s blood, in requital for his blood shall there blood be shed, because in the image of God made I man” (Gen. 9:6); while the sun’s likeness to God he has indicated by figures.
[71] Wherefore also, while in the former case the expression used was “let us make man,” as though more than one were to do it, there is used afterwards an expression pointing to One, “God made the man” (Gen. 1:27). For of the real man, who is absolutely pure Mind, One, even the only God, is the Maker; but a plurality of makers produce man so-called, one that has an admixture of sense-perception.
[25] It is Moses who lays down this, not I. Witness his express acknowledgement in the sequel, when setting on record the creation of man, that he was moulded after the image of God (Gen. 1:27). Now if the part is an image of an image, it is manifest that the whole is so too, and if the whole creation, this entire world perceived by our senses (seeing that it is greater than any human image) is a copy of the Divine image, it is manifest that the archetypal seal also, which we aver to be the world descried by the mind, would be the very Word of God.
Why was it that God, blessing Noah and his sons, said, "Increase, and multiply, and replenish the earth, and rule over it; and let your fear and the dread of you be upon all beasts, and upon flying fowls, and upon reptiles, and upon the fishes which I have placed under your hand?" (Genesis 9:1).
[56] He does well in assigning the blood with its flowing stream to the riot of the manifold flesh, for each is akin to the other. On the other hand he did not make the substance of the mind depend on anything created, but represented it as breathed upon by God. For the Maker of all, he says, “blew into his face the breath of life, and man became a living soul” (Gen. 2:7); just as we are also told that he was fashioned after the image of his Maker (Gen. 1:27).
[164] For equality gave day and night, light and darkness, their place among the things which are. Equality too divided the human being into man and woman, two sections unequal indeed in strength, but quite equal as regards what was nature’s urgent purpose, the reproduction of themselves in a third person. “God made man,” he says, “made him after the image of God. Male and female He made”—not now “him” but “them” (Gen. 1:27). He concludes with the plural, thus connecting with the genus mankind the species which had been divided, as I said, by equality.
[231] Moses calls the first the “image of God,” the second the cast of that image. For God, he says, made man not “the image of God” but “after the image” (Gen. 1:27). And thus the mind in each of us, which in the true and full sense is the “man,” is an expression at third hand from the Maker, while between them is the Reason which serves as model for our reason, but itself is the effigies or presentment of God.
Rav Yehuda, son of Rav Yehoshua, said: I heard in a lecture of Rabbi Yehoshua that there is a different reason why one may not fashion a figure of a human face; the verse states: “You shall not make with Me [iti]” (Exodus 20:20). This can be read as: You shall not make Me [oti]. Since the human being was created in the image of God (see Genesis 1:27), it is prohibited to fashion an image of a human being. But fashioning figures of other attendants of God is permitted.
What was the fence that Job made around his words? It says (Job 1:5), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:24), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.” (Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.”) Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam (A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking.) of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.
When he arrived at the cave of Adam the first man, who is buried in the same area, a Divine Voice emerged and said: You gazed upon the likeness of My image, i.e., Abraham, who is similar to the image of Adam the first man. Do not gaze upon My image itself, i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: But I need to mark the cave. The voice said to him: As the measurements of the dimensions of the outer cave where Abraham is buried, so are the measurements of the dimensions of the inner cave, where Adam is buried. The Gemara notes: And according to the one who says that the Cave of Machpelah consists of two chambers, this one above that one, not two adjacent chambers, the voice said: As the measurements of the dimensions of the upper cave where Abraham is buried, so are the measurements of the dimensions of the lower cave. Therefore, there is no need to measure it.
The Gemara answers: It can be explained in accordance with the opinion of Rabbi Abbahu, as Rabbi Abbahu raised a contradiction between the verses: On the one hand it is written: “Male and female, He created them,” in the plural, and on the other hand it is written: “So God created man in His own image, for in the image of God He created him” (Genesis 1:27), in the singular. At first, the thought entered God’s mind to create two, and ultimately, only one was actually created.
They came back and asked him: What is that which is written (Gen. 1:26): “Let us make a human in our image, as in our pattern.” He answered them, it is not written: “ĕlōhīm created man in their image” but (Gen. 1:27): “God created man in His image.” His students told him: these you pushed away with a stick, what can you answer us (The verse presents a real difficulty, not for the plural, which is one of majesty, but for shape and form which cannot be attributes of God.) ? He said to them: Adam was created from dust, Eve was created from Adam. After Adam “in our image, like our pattern;” it is impossible for a man without a woman, or for a woman without a man, and for both of them without the Shekhinah (In the Babli (Niddah 31a) this is formulated as: There are three partners in the creation of a child: Father, mother, and the Holy One, praise to Him (who gives soul and intelligence.)) .
Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning (Gen. 1:1; change not found in LXX.) .” “I shall make man in stature and form (Gen. 1:26; change not found in LXX.) .” “Male and his openings He created them (Gen. 1:27; change not found in LXX.) .” “He finished on the Sixth and rested on the Seventh (Gen. 2:2; change found in LXX.) ” “Now I shall descend (Gen. 11:7; change found in LXX.) .” “Sarah laughed in her surroundings, saying. (Gen. 18:12; LXX: “in herself”.) ” “For in their rage they slew a bull and in their will uprooted a trough (Gen. 49:6; change not found in LXX.) .” “Moses took his wife and his sons and let them ride on people-carriers (Ex. 4:20. LXX: “beast of burden”.) .” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years. (Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”) ” And the hare (Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare.) , “and the young of foot.” King Ptolemy’s mother was called “hare (The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.) ”. “Not one precious thing I took from them (Num. 16:15; change found in LXX.) ” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens. (Deut. 4:19; change not found in LXX.) ” “Which I did not command peoples to worship them. (Deut. 17:3; change not found in LXX. The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Babli 9a.) ”
MISHNAH: A man should not rest from being fruitful and multiply unless he has children. The House of Shammai say two males, but the House of Hillel say a male and a female, as it is said “male and female He created them (Gen. 1:27.) .” If he married a wife and she stayed with him for ten years and had no child he is not permitted to rest. If he divorced her (He also might take a second wife.) , she is permitted to marry another and the second [husband] is permitted to stay with her for ten years, and if she had a miscarriage she counts from the moment of the miscarriage. The man is commanded to be fruitful and multiply but not the woman. Rebbi Joḥanan ben Beroqa said, for both of them it says “God blessed them and God said to them, be fruitful and multiply, (Gen. 1:28.) ” etc.
HALAKHAH: “A man should not rest from being fruitful and multiply,” etc. The House of Shammai say two males, since “Gershom and Eliezer” (1Chr. 23:15. The argument is in Babli 61b, Tosephta 8:4, Tanḥuma Buber Bereshit 26. Nobody has to be more strict than Moses.) are mentioned for Moses. The House of Hillel say a male and a female the way the world was created, as it is said “male and female He created them (Gen. 1:27.) .” Rebbi Abun said, one has to understand “even a male and a female”. If it were not so, it should have been a Mishnah (In Tractate Idiut. It must be that the House of Hillel accept either two males or male and female.) about the leniencies of the House of Shammai and the stringencies of the House of Hillel. Sons of sons are counted as sons (Tosephta 8:4, Babli 62b.) , sons of daughters are not counted as sons (In the Babli, 62b, this is the opinion of Abbai; it is rejected by the authoritative Rava (Rav Abba bar Rav Yosef bar Ḥama).) . The son’s son and the daughter’s daughter count; the son’s daughter and the daughter’s son do not count. A she-ram, a castrate, and those who cannot have children are not counted.
The Gemara rejects that suggestion: No, everyone agrees that it was only one act of creation. However, one Sage holds: It is according to the initial thought that we proceed. And one Sage holds: It is according to the action that we proceed. God’s initial thought was to create man and woman as separate entities. Ultimately, they were created as one entity. That explanation is like the following. Rav Yehuda raises a contradiction. In one verse it is written: “And God created man in His own image” (Genesis 1:27), indicating one act of creation, and in another verse it is written: “Male and female He created them” (Genesis 5:2), indicating two acts. How can this apparent contradiction be resolved? Initially, the thought entered God’s mind to create two, but ultimately only one was actually created.
Instead of: “And on the seventh day God concluded His work” (Genesis 2:2), which could have been understood as though some of His work was completed on Shabbat itself, they wrote: And on the sixth day He concluded His work, and He rested on the seventh day. They also wrote: Male and female He created him, and they did not write as it is written in the Torah: “Male and female He created them” (Genesis 5:2), to avoid the impression that there is a contradiction between this verse and the verse: “And God created man” (Genesis 1:27), which indicates that God created one person.
And furthermore, the halakha of a woman who discharges an item similar to a sea monster, with regard to which creation is stated, can be derived by a different verbal analogy from the halakha of human offspring, since here it also states creation, as it is written: “And God created man in His own image” (Genesis 1:27).
The Gemara raises a difficulty: However, if that is so, let the fashioning of an image of a human face [partzuf ] alone be permitted. Why, then, is it taught in a baraita: All faces are permitted for ornamental purposes, except for the face of a person? Rav Huna, son of Rav Idi, said: From a lecture of Abaye I heard that there is a different reason why one may not form an image of a human face, as the verse states: “You shall not make with Me [iti]” (Exodus 20:19). This can be read as: You shall not make Me [oti]. Since man is created in the image of God, it is prohibited to form an image of a human being.
Rabbi Yoḥanan says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed [niglu] to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers [haoneh] me in the day of my distress” (Genesis 35:3).
The emperor said to Rabban Gamliel: He Who created mountains did not create wind, rather two separate gods created them, as it is stated: “For, lo, He forms mountains and creates wind” (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: If that is so, then with regard to Adam, as it is written concerning him: “And God created” (Genesis 1:27), and also: “And the Lord God formed” (Genesis 2:7), so too should one say that He who created this did not create that?
The most important source for this concept is Bereshit 1:27, where humanity is described as being created in the image of God. No matter the race, skin colour, faith, or appearance, every human being has a divine spark in them that demands we treat them with respect and protect their dignity. Many of the ethical commands in Judaism have this value at their core also, such as tzedaka which is designed to redress injustice in society, reinstating the dignity of the individual.
This radical idea (discussed in “From Priest to People,” the Covenant & Conversation essay for Parashat Kedoshim) is the message of the book of Vayikra and the Torah as a whole. We can be holy by acting in a manner similar to God. We achieve this by observing the mitzvot. In fact, the Torah tells us that all of humankind are created in the image of God (Bereshit 1:26–27) and have the potential for holiness.
The first indication is much earlier still, in the first chapter of Bereshit, with its monumental statement, “God created mankind in His own image” (Bereshit 1:27). What is revolutionary in this declaration is not that a human being could be in the image of God. That is precisely how kings of Mesopotamian city-states and pharaohs of Egypt were regarded. They were seen as the representatives, the living images, of the gods. That is how they derived their authority. The Torah’s revolution is the statement that not some, but all, humans share this dignity. Regardless of class, colour, culture, or creed, we are all in the image and likeness of God.
Judaism is the most effective attempt in history to provide the proper balance between the particular and the universal. It is both. It worships the universal God by way of a particular faith. It believes in a universal connection between God and humanity – we are all in God’s image (Bereshit 1:27) – and a particular one – “My child, My firstborn, Israel” (Shemot 4:22). It believes in a universal covenant with Noaḥ, and a particular one, with Avraham and later the Israelites. So it believes in the universality of justice and the particularity of love and the importance of both.
And thus Elohim created man in his image. In the form of Elohim, He created him, male and female, He created them.
And the Word of the Lord created man in His likeness, in the likeness of the presence of the Lord He created him, the male and his yoke-fellow He created them.
And the Lord created man in His Likeness: In the image of the Lord He created him, with two hundred and forty and eight members, with three hundred and sixty and five nerves, and overlaid them with skin, and filled it with flesh and blood. Male and female in their bodies He created them.
| וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכׇל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃ | 28 P | God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.” |
And there are accordingly two types of procreation: One is in the world's physical dimension, which is sons and daughters, to increase their offspring like the dust of the land, since it was created to be inhabited (alluding to Isaiah 45:18). And the second is the procreation of souls in the higher world through [fulfillment of] the commandments and good deeds. For it is from there that the souls of converts and penitents come, as is known from the words of our teacher, Ari, may his memory be blessed. The essence of this is when a man and a woman cohabit with a true intention for the sake of God with fear and love, with the desired intentions before the One who spoke and the world came into being. And when she does not become pregnant from this cohabitation, those souls are created. In this way, Abraham would convert the men and Sarah the women, like the statement of the Sages, may their memory be blessed (Bereishit Rabbah 39:4). As they gave birth to these souls. And it is about them that it is stated: and the souls that they had made (Genesis 12:5) — that they actually made, for the souls [came] from them. And about this, the woman is the same as the man. For she, too, must seek to bring about new souls and spirits through her good actions. As the main descendants of the righteous are [their] good deeds. Hence the intention of that which was stated, Be fruitful and multiply (Genesis 1:28), was about this reproduction. Concerning this, the two of them are the same; in creating "fruit" above to increase the souls in the higher world. However, the command about procreation in the world is like its straightforward understanding, to produce children for the survival of the species. That is what is stated afterward: and fill the earth and subdue it. (For otherwise, one of [these phrases] would be superfluous. And understand [this]). As this is to fill the lower world, to increase the likeness and image of God in the world. And it is concerning this that it is stated, and conquer it — it is the manner of a man to conquer, and it is not the manner of a woman (Yevamot 65b). And that is why he is commanded and not she. And see there, as we have explained it. And that is why Scripture here states about that which she was barren, that you not say that she was completely barren, such that she did not give birth to anything in the world, that it is not like that: It is rather that she had no child. As she did not have a child with a body and soul in this world. But she continuously gave birth to souls by themselves, and made the souls for the converts, as mentioned. (After I wrote [this], I found it explicitly so in the holy Zohar, Parashat Shelach 168, see there.)
And this is “PoRat”—it connotes union, similar to (Genesis 1:28), “P ’ru u’Revu (be fruitful and multiply).” [And “aley AYiN,”] because immorality stems primarily from the AYNayim (eyes), as our Sages taught: Shimshon strayed after his eyes (Sotah 9b). It is also written (Numbers 15:39), “You will not stray after your heart or after your eyes.”
And every person has to work conscientiously at this, because “He did not create it for emptiness; He formed it for habitation” (Isaiah 45:18). Everyone has to engage in settling the world, to fill it with human beings, as it is written (Genesis 1:28), “and fill the earth.” The essence of settling the world is when it is filled with human beings—i.e., people with daat, because someone without daat is not at all human.
We find in the Talmud “From where do we know that a priest with a physical defect is invalid.? As it says ‘Behold I give him my covenant of peace (/SHaLOM/)’, when is he whole/complete (/SHaLeM/) therefore and not lacking. This is problematic however for SHaloM is written, with a VaV (and therefore does not have the meaning of complete/whole). But the Vav is severed (and therefore it may be read as having the meaning complete/whole). Elsewhere the Talmud explains the verse from Psalms “Pinchas stood in reckoning (VaYiPaLeL). VaYiTPaLeL (prayer) is not written, rather VaYiPaLeL (entreaty), to teach that he made a ׳reckoning׳ )(PeLiLaH) with his Creator.
(However, it nonetheless is there in potential and in a state of great concealment, for even in the aspect of a human being, even a small child possesses the aspect of lordship to rule over everything, including animals, for this is his nature immediately from birth, as it states, (Genesis 1:28; Also see Likkutei Torah, Emor 38b; Sefer HaMaamarim 5568 Vol. 1 pg. 259, 356; Ateret Rosh 41b; Maamarei Admor HaEmtzaee, Kuntreisim, pg. 314; Hanachot 5577 p. 343) “[And God said to them...] have dominion over [the fish of the sea and over the fowl of the air and over every living thing that creeps upon the earth] etc.”
פרו ורבו, “be fruitful and multiply.” Some commentators believe that after Adam and his wife had sinned and as a result had been condemned to be mortal; G-d told them to multiply and thereby to insure their vicarious survival through their offspring. If this command (or blessing) which included the word: “and fill the earth,” had been issued prior to their sin, the impression would have been created that Adam’s offspring was meant to populate and eventually overpopulate the garden in Eden. The reason it was already written here is that having offspring is the nearest thing to creating another human being, and this had been the subject at this point.
וכבשה, “and conquer it, subdue it.” The word is written defectively, as it is it in the imperative mode; if it had been spelled with the dot (in the letter ב) it would have been transformed into a past mode, as in Joel 2,6 קבצו.
And conquer it: [Using the variant spelling that is] missing [the letter] vav, to teach you that it is the way of the man to 'conquer' the female; so that she not be unbridled, to cause a stumbling block for sexual impropriety, as did Leah, when she accustomed her daughter [to be unbridled] and created a stumbling block [for her]. And any [woman] who secludes herself in her home is fitting to marry the High Priest, as it is stated (Psalms 45:14), "All the honor of the king's daughter indoors, [is more than gold checkered clothing] etc," which means to say, that she will marry someone, about whom it is written (Exodus 28:39), "and you shall make checkered [...]." And she is fitting to have High Priests come from her, as it is stated (Psalms 128:3), "your sons will be like olive plantings;" meaning that they will be anointed with olive oil.
פרו ורבו, “be fruitful and multiply!” this blessing did not include mules, as we know from the Torah’s cryptic report that a certain man by the name of Anah had made horses and donkeys mate as a result of which a new species called mules came into being. (Genesis 36,24) (after having cross bred horses and she donkeys) “this is Anah who found the mules in the desert which had been the result of horses and asses being crossbred.” This is the reason why mules do not reproduce their species. According to our sages, he did so, seeing that he himself was a bastard as related in the beginning of the same verse. He had slept with his mother. Even according to the opinion of Rabbi Yossi, in the Talmud tractate Pessachim folio 54, who claims that immediately after the first Sabbath Adam crossbred two mammals, as a resulted of which the species mules came into existence there is no inconsistency here as the blessing to be fruitful and to multiply had been given to man prior to the first Sabbath.
וכבשה, “and subdue her;” the missing letter ו which would signify the plural mode in that word, is to teach us that it is normal for the male to dominate the female in marital relations, she is to reside inside her home and not venture out without a suitable escort, as we know from Leah, Dinah’s mother whose daughter was raped by Sh’chem because she had been allowed to roam unescorted. Dinah’s mother Leah, was also quoted elsewhere as having left her tent unescorted, (Genesis 30,16) [although she had apparently good reason on that occasion; Ed.] Psalms 45,14 teaches that a truly Royal princess finds her glory inside her home, not when on public display. [If Bat Sheva had not displayed her charms when bathing on the roof of her house where David saw this, many problems in Jewish history might have been prevented. Ed.] (Samuel II 11,3-4) According to tradition, any woman who strictly observes this rule of chastity is worthy of becoming the wife of a High priest. The sages derive this from the word: ושבצת, (Exodus 28,39) which is interpreted as the High Priest adorning himself with his tunic, the “tunic” being his chaste wife. [The High Priest’s tunic covered him from neck to toe. Ed.] Such a wife is apt to give birth to sons, who in turn will qualify as future High priests.(Midrash Tanchuma Tetzaveh, 6) Of her it is said (Psalms 128,3: ‘your wife shall be like a fruitful vine within your house; your sons like olive saplings around your table.”
And He blessed and He said: It is also a blessing and it is also commands of warning; that they should engage in being fruitful and multiplying, in order that the blessing be established. Which is not the case with fish: as they are not subject to command, it is only written, "and he blessed."
"And over all the beasts:" Which is not the case with the fish and the birds; there are many that man [is not able to] reach, as I have written, which [in turn] is not the case [with] beasts; all of them are in the category of [human] dominion.
And have dominion (ouredu) upon the fish of the sea: There are two [places this appears] according to the tradition: here and the other is "and go down (ouredu) to Gat of the Philistines" (Amos 6:2). If you will have merit, you will have dominion even over the fish of the seas; but, if not, you will go down to Gat; meaning to say, you will be subjugated to the Philistines.
And He blessed them: The explanation is that He will not destroy the human specie. And he said, etc.: [by which] He commanded him to be fruitful and multiply; [such that] even if He blessed them that the human specie should continue, they should [still] not slack off from being fruitful and multiplying as a result of this. And I have seen faulty opinions among the creatures, from the children of our people, [that posit] that when there are three or four brothers, one or two of them should make efforts to be fruitful and multiply; and they say that this is [sufficient] for the perpetuation of the specie. And also with one man, when he has [already] perpetuated the specie, this logic comes [to suggest] that he should not put forth more efforts to be fruitful and multiply. For this [reason], God stated [at the beginning of His word, the pure commandment of God and stated, "be fruitful and multiply" and He did not make a limit to the commandment, and [that they are commanded] even if He blessed them that the human specie should not be destroyed from the world; and He finished and stated, "and fill the world." And it stated, "and conquer it" adjacent to "and fill" to say that by way of filling the earth, it will be conquered in front of them; as man does not govern over a deserted place, since from the angle of its desolation, it fills up with man's antagonists. It also wanted [to teach] by stating, "and He blessed them," that they would have the facility to reproduce and afterwards, He commanded them about the matter.
ויברך אותם אלוקים ויאמר להם אלוקים פרו ורבו “G’d blessed them. G’d said to them: ‘be fruitful and multiply.’” If what is written here were meant to be a single blessing, the Torah should have written: “G’d blessed them saying ‘be fruitful and multiply.’” He had done just that when He blessed the fish in the oceans in 1,22. Seeing that the Torah again wrote “G’d said to them,” it is clear that this referred to a separate blessing. whereas the blessing to be fruitful and to multiply was a different blessing. The only reason the Torah repeated the name of G’d was to alert us to the fact that the Torah speaks of two blessings. The first blessing was given to the body’s ability to regenerate itself so that man could live indefinitely both in body and in soul. His food and the nutrients it contained should be blessed. It should replace whatever man’s body sheds in the course of each day, reducing his vitality; as a result man would not experience the process of aging and the progressive weakness associated with that process. The doctors are all agreed that man in this universe needs to add fluids to his body in order to counteract the ongoing loss of such fluids. This loss they ascribe to two causes. 1) The air which surrounds us on all sides and the heat it contains which has a tendency to draw moisture from our bodies. 2) The internal heat of the body which also drains the fluids which man was equipped with at birth. As a consequence of these factors man’s food and drink must be balanced so as to compensate for the loss of fluids and moisture we experience on a daily basis. In our present state, the replenishment of these fluids through the intake of food and drink is not sufficient to replace all the fluids which are being lost so that as a result of this gradual loss of our vital fluids we age and eventually die. If the food and drink intake contained all the ingredients to counteract the natural diminution of our vital fluids no one would ever show signs of age or die of old age. Concerning this blessing the Torah wrote: “G’d blessed them.” He gave them a divine blessing, i.e. the use of the word אלוקים suggests that the blessing was that they should be like G’d, i.e. live forever. This is what Assaph had in mind when he wrote in Psalm 82,6 אני אמרתי אלוקים אתם, “I had said you are G’d-like.” This is also the meaning of what a philosopher wrote in the book called ספר המגלה that this first blessing given to man was that his food, though based exclusively on produce of the earth, should be sufficient in quality to counteract natural aging. As a result of such a blessing he was inherently capable of living forever. This is also the meaning of the words in verse 29 “here I have given to you all the herbs containing seed on earth and every tree thereon which produces seed as food to eat.” You will note that when designating what humans were to eat, the Torah underlines the importance of these plants generating seed, זורע זרע, whereas such capability of the food generating seed is not mentioned in connection with the plants designated as fodder for the animals. There the Torah merely wrote (verse 30) כל ירק עשב לאכלה, “all manner of green herbs as food.” These foodstuffs assigned to the animals did not have the power to regenerate themselves by producing seed, hence they could not do so within the animals which consumed them. This blessing was valid for man until he sinned. Once he had sinned, his whole nature underwent a change. In the future this blessing will be restored to man and this is what Isaiah 11,7 had in mind when he described the idyllic situation at that future time when both man and beast will be eating straw. Man will once again be able to derive all the nutrients necessary for his infinite life from the very vegetable matter assigned to him at creation. This may also have been alluded to already in our verse where the Torah phrased such food as serving man “in the future,” i.e., “it will become fit as food for you.” לכם יהיה לאכלה. If the Torah had in mind only the present world it need merely have written לכם הוא לאכלה, “for you it is as food, “or לכם נתתי לאכלה, “to you I have given it as food.” The fact that verse 29 begins with the past tense and concludes with the future tense is a clear hint that the Torah tries to tell us something beyond what is immediately obvious. The additional information contained in that future tense is that in due course G’d will reactivate certain functions of the human body enabling it to absorb certain potential in the food he consumes to be used by his body so that his body completely replaces any vital fluids lost through exposure to the elements. Thus far I have quoted from the author of the book ספר המגלה. The second blessing deals with being fruitful and multiplying. The reason G’d’s name is mentioned once more in that blessing is to make clear that by reproducing man becomes a partner of G’d in the universe. This is what Chavah had in mind when she said after giving birth to Cain (4,1) קניתי איש את ה', “I and G’d together have acquired a man.” Our sages in Kidushin 30 have said: “three partners between them acquired (contributed to his existence) man. They are: G’d, man’s father and man’s mother.” The purpose of the commandment to procreate profusely is so that the birth of the body be a prelude for the acquisition of the intelligent essence of man, his נפש השכלית. It is this intelligent essence which enables him to serve his Creator. Were it not for that, man’s superiority to the animals would be nil, i.e. מותר האדם מן הבהמה אין, (Kohelet 3,19). When the prophet Ezekiel 23,37 quotes G’d as saying וגם את בניהן אשר ילדו לי, “and also their children who have been born to Me,” he meant the children whose purpose in being born was to serve G’d. The implication of the verse is that all Israelites were born for the sake of His Holy Name, in order to serve G’d. The wicked people who see in the purpose of producing children a function of merely populating the universe, to eat and to drink just like the animals, completely misunderstood what the Torah has in mind with this blessing. Already at the time man engages in impregnating his wife with his seed he must strive to concentrate on this purpose of procreation. He must desire to draw down upon himself some of the Holy Spirit, similar to when an animal was offered up as a sacrifice. This too was done in order to draw G’d’s presence down to us in our part of the universe. These two verses between them tell how G’d provided food for both man and the animal kingdom to sustain itself on earth. He decreed concerning all other living creatures that they feed only on the part of the vegetation that does not produce seed to perpetuate itself. They were not to feed on either fruit or grain or other forms of seeds. Man was not to eat meat, i.e. creatures which had once been alive, capable of moving on earth or in the air. The reason G’d did not permit man to eat meat (at that stage) was that any creatures which are equipped with the ability to move freely contain some element of a superior life-force which makes them similar to man who has an intelligent soul. Such animals possess enough intelligence to be discriminate in the choice of which foods are beneficial for them and which are harmful to them. They also possess sufficient intelligence (instinct) to avoid danger and to try and save their lives when danger threatens. When the generation of man had become corrupt in their ways and G’d had to bring on the deluge, the animals had copied man’s corrupt ways which eventually led to their meat becoming permitted to man as food. The Torah testified to the corruption of these animals in Genesis 6,13 קץ כל בשר בא לפני כי מלאה הארץ חמס, “the end of all flesh has come before Me for the earth is filled with violence.” At that time only Noach had remained righteous and he saved the nucleus of each species with him in the ark. In return for his keeping the animals alive they became his food henceforth. Even so, G’d never permitted man to consume the life-force of the animal, its נפש. This is why even Gentiles are not permitted to eat tissue from an animal while it is alive. For the Jewish people the eating of blood is also forbidden as it is essential to the preservation of the life-force, נפש. Proof that the animals too had become corrupt is found in Genesis 6,12 כי השחית כל בשר את דרכו, “all flesh has become corrupt.” Nachmanides claims that the reason ritual slaughter is required as the only method which makes the animal’s flesh permissible to the Jews is that it ensures that we will not consume the essence of the animal, its נפש. As far as the Biblical prohibition of צער בעל החיים, “not to cause pain to living creatures” is concerned, (Shabbat 128) the sages introduced the blessing which must be recited before slaughtering an animal which expressly states אשר קדשנו במצותיו וצונו על השחיטה, “who has sanctified us with His commandments and given us the directive to perform the ritual of slaughtering.” [The author copied much of the latter half of this paragraph from Nachmanides’ commentary. Ed.]
ויברך..פרו ורבו, the word הפריה describes the fertilisation, leading up to birth; the word רביה refers to the quantitative development of such offspring. Even though, in the first instance this is a blessing, just as it is in verse 22 when G’d blessed the fish, our sages in Yevamot 65 and in Bereshit Rabbah 8,12 understand this verse as a commandment to the human race to reproduce. They say: “man is command to practice this commandment, whereas for woman it is not an active commandment.” Although the commandment was addressed to man in the plural mode,פרו ורבו, encouraging us to think that the commandment applies to males and females equally, this is not so. As far as the blessing contained in this verse is concerned, it applies to both males and females; the commandment part applies only to the males, and is based on the singular mode in the word וכבשה where the missing letter ו which would have made this a plural mode indicates to our sages that as a directive the whole verse is applicable only to the males of the species. They use psychology to arrive at this conclusion, saying that it is in the nature of the male to engage in conquest, כבוש, not in the mature of the females of the species. Even though this matter is the subject of some disagreement among the sages, (on that folio in Yevamot), the halachah has been decided according to the view that only the male is obligated to fulfill the commandment to have children. The defective spelling of the word וכבשה without the letter ו in the middle, gives rise to additional halachic points, such as that it is not the nature of a woman to go out into the public marketplace, and that the male is to be the instigator of marital intercourse and not his wife. (Bereshit Rabbah 8,12)
ורדו בדגת הים, we have already explained the meaning of this on verse 26.
ובכל חיה הרמשת על הארץ, the word רמשת here includes both the free roaming beasts and the domestic beasts seeing that all of them move about on the face of the earth.
AND G-D BLESSED THEM. This is an actual blessing [unlike Verse 22 where the blessing of the fish and fowl consisted of bestowing upon them the power of procreation]. Therefore, it is written here, And G-d blessed them, and G-d said unto them. But above in Verse 22 it is written, And G-d blessed them, saying, [the word saying indicating] that the blessing is the command of procreation, that He gave them the power of bringing forth offspring, and no other command with which they are to be blessed. [But in the case of man, in addition to the power of being fruitful, he was also blessed that he have dominion over the earth, hence Scripture continues, and G-d said unto them.]
AND REPLENISH THE EARTH. This is a blessing that they fill the earth because of their numbers. In my opinion, He blessed them that they fill the whole earth, and that the nations should disperse according to their families and should populate the far ends of the world because of their numbers and not be concentrated in one place, as was the thought of the men of the generation of the dispersion.
AND SUBDUE IT. He gave them power and dominion over the earth to do as they wish with the cattle, the reptiles, and all that crawl in the dust, and to build, and to pluck up that which is planted, (Ecclesiastes 3:2.) and from its hills to dig copper, and other similar things. This is included in what He said and over all the earth. (Verse 26.)
AND HAVE DOMINION OVER THE FISH OF THE SEA. He said that they should also have dominion over the fish that are concealed from them, And over the fowl of the heaven which are not on the ground, and also over every wild animal. He thus mentioned them in the order of their creation: first the fish and fowl, and afterwards the animals. So likewise Scripture says, Thou hast made him have dominion over the works of Thy hands; Thou hast put all things under his feet: sheep and oxen, all of them, yea, and the beasts of the field, the fowl of the air, and the fish of the sea. (Psalms 8:7-9. In Keseph Mezukak the author notes that this Scriptural quote should be preceded by the expression, “even if Scripture elsewhere does not state them in this order” since in this quotation fowl and fish are after all mentioned last in order.) Our Rabbis, however, have made a distinction between kvishah (subduing) and r’diyah (having dominion). (Thus the Rabbis, in Bereshith Rabbah 8:12, say that while the terms kvishah and r’diyah imply power and dominion, r’diyah also suggests yeridah (sinking low). Thus, if man is worthy he dominates (rodeh) over the beasts and cattle; if he is not worthy, he sinks lower (yarud) than they, and the beasts rule over him.)
וכבשוה, the letter כ is “weak,” (without the dot inside) as in Numbers 32,29 ונכבשה הארץ לפניכם, “and the land will have been conquered before you.” The reason why there is no such dot is because it is in the imperative mode. On the other hand, if the letter כ here would have had the dagesh,” the construction of the verb would have been in the past tense, not an imperative.
וכבשה AND SUBDUE IT — The word lacks a ו after the ש so that it may be read as meaning: and subdue her (i. e. the woman), thereby teaching you that the male controls the female in order that she may not become a gad-about; teaching you also that to the man, whose nature is to master, was given the Divine command to have issue, and not to the woman (Yevamot 65b).
Beide segnete Gott und beiden gab Gott die Erfüllung der Menschenbestimmung auf Erden zur Aufgabe. Während es aber oben V. 22 heißt: ויברך אתם א׳ לאמר, heißt es hier: ׳ויברך אתם א׳ ויאמר להם א. Dort, bei den unfreien lebendigen Wesen, ist, wie dort schon bemerkt, mit der Segenerteilung, d. h. mit der Erteilung der Kraft und Fähigkeit zur Fortpflanzung und Pflege der Jungen, sofort auch die Verwirklichung dieses Segens bereits gegeben. Fortpflanzung und Sorge für die Jungen sind rein physische Akte, die sich durch den mit dem allmächtigen Gottessegen gegebenen Trieb mit eben solcher Notwendigkeit vollziehen, wie alle anderen physischen Entwickelungen des lebendigen Organismus. Hier, bei dem Menschen, ist der Segen, d. h. die Erteilung der Kraft und Fähigkeit, von der Erfüllung, d. h. von der Verwendung dieser Kräfte und Fähigkeiten zu dem von Gott mit ihnen beabsichtigten Zwecke getrennt, die Erfüllung wird zur Aufgabe an den Menschen gerichtet, der sie mit freiem Wollen als Pflicht zu lösen hat. Was bei dem Tiere ein rein physischer Akt ist, wird beim Menschen zur freisittlichen Tat. Es ist aber mit der vierteiligen Aufgabe: פרו ,רבו die ganze freisittliche Entwicklung des Menschengeschlechts auf מלאו את הארץ וכבשה Erden gegeben. פרו ist die Ehe, רבו die Familie, מלאו die Gesellschaft, וכבשוה das Eigentum.
ויהי כן so ist der gegenwärtige Zustand, die Bevölkerung der Erde mit Tieren und Menschen und die Stellung des Menschen zu Erde und Tier, geworden.
פרו: die Ehe, die Vereinigung der Geschlechter zur Erzeugung der Menschenfrucht, der Kinder. Wie in der Pflanzenfrucht die edelsten Kräfte und Säfte des Baumes, zu einem selbständigen Keime gereift, "frei" werden (siehe oben V. 11), so vereinigen Vater und Mutter das ihnen an Göttlichem und Menschlichem innewohnende Edelste zur Erzeugung eines selbständig werdenden Menschenkeims.
רבו: die Familie. רבה: sich vervielfältigen. Schon die bloß physische Ver mehrung des Menschengeschlechts setzt ein Mehreres als bloße Erzeugung von Kindern voraus. Ist schon bei vielen Tiergeschlechtern die Vermehrung durch die Sorgfalt für die Jungen bedingt, so ist dies bei dem Menschengeschlechte, auch schon rein physisch genommen, eine noch höhere Notwendigkeit. Das Menschenkind geht unbedingt verloren, so es nicht mit der Geburt sofort von Elternpflege aufgenommen wird und die ihm zugewendete Elternpflege seine körperliche Erhaltung und Entwickelung bewirkt und fördert. Nicht die Geburt, die Pflege ist der eigentliche Faktor der Menschenvermehrung. Allein רבה ist noch ein Mehreres und Höheres. Es sollen sich die Eltern durch die Kinder vervielfältigen, sie sollen sich in den Kindern wiederholen, es sollen die Kinder nicht nur ihre leiblichen, sondern ihre geistigen und sittlichen Ebenbilder werden; sie haben somit ihr geistig und sittlich Bestes in ihre Kinder zu pflanzen und zur reinsten Entfaltung zu bringen, kurz, sie haben sie geistig und sittlich zu bilden und zu erziehen, nur dann haben sie sich wirklich in ihren Kindern wiederholt und die Aufgabe רבו gelöst. Die der Wurzel רבה innewohnende Bedeutung des Bildens und Erziehens findet sich in רבה קשת: Schützenlehrer, Schützenmeister, תרבות: Zucht, insbesondere im Munde der Weisen gebräuchlich, und nicht unwahrscheinlich ist selbst der Name רב und רבי für Lehrer von diesem Begriffe. Das wahre Geschäft des Lehrers ist ja in der Tat nichts, als den Zögling zu einer Wiederholung seines geistigen Selbsts zu machen. (In Parenthese stehe die Bemerkung, wie in eigentümlicher Weise die Wurzel רבה mit רוה und רפה locker, loser, schwach werden, verwandt erscheint. In der Tat setzt das Nebeneinandersein vieler Gleicher eine Selbstbeschränkung jedes Einzelnen voraus. Es muß ein Jeder sich selbst beschränken, um auch der Eristenz des Andern Raum zu geben. Nur das Nebeneinandersein vieler hülfsbedürftiger Schwacher macht durch die gegenseitige Hülfe jeden Einzelnen stark. Das Nebeneinandersein vieler selbständiger Starker bedingt eine schwächende Selbstbeschränkung jedes Einzelnen. Eine Wahrheit, die vielleicht in der hebräischen Spracheigentümlichkeit ihren Ausdruck gefunden, die das Zahlwort für weibliche Hauptwörter männlich gestaltet und für männliche weiblich. Auch der 1111§0^ו־בה‘, der uns hier beschäftigt, setzt ein רפה-Werden, eine selbstbeschränkende Hingebung für das und an das leibliche, geistige und sittliche Aufblühen eines andern, zur Gleichheit bestimmten Wesens voraus. Wie man Familienvater wird, hört der Egoismus auf, wird man רפה, löst sich die Persönlichkeit in die Sorge für eine Vielheit von Wesen auf, und, je hingebungsvoller, um so reiner wird die Aufgabe gelöst und um so reicher ist der Segen). רבו fordert somit die Gründung des Hauses, der Familie, der einzigen Pflanzstätte der Menschenerziehung. Erst durch die Übernahme des רבו erhält das פרו seine hohe sittliche, Menschheit bauende Bedeutung. Und schon nach dieser Seite hin werden ehelose Geburten das Grab der Menschheit, weil da wohl Kinder von Eltern geboren werden, aber ihrer leiblichen, sittlichen und geistigen Erziehung die Elternliebe und Sorge, das Elternhaus fehlt, in welchem und durch welches allein das Kind zum Menschen, zum Adam erblüht.
מלאו ist die Gesellschaft. Indem jedem einzelnen Paare die Aufgabe gesetzt wird, dazu beizutragen, daß die Erde der Menschen voll werde und mit dieser Menschenfülle ihren eigentlichen Inhalt erhalte, geht offenbar die Anforderung über das eigene Haus hinaus, und stellt vielmehr an jeden Einzelnen die Forderung, beizutragen, daß auch neben ihnen so viele Menschenhäuser als möglich gegründet werden und aufblühen; damit ist aber jedem Einzelnen die Pflicht für die Gesellschaft gegeben.
כבשה ist das Eigentum, (s. zu V. 26): die Bezwingung, Aneignung und Umwandlung der Erde und ihrer Produkte für den Menschenzweck. Dieser Eigentumserwerb ist eine Vorbedingung der vorangehenden Aufgabe des Hauses und der Gesellschaft, die eben im Eigentum die Mittel zur Erreichung ihrer Zwecke zu suchen haben, und dadurch wird der Erwerb selbst sittliche Pflicht. Indem aber diese Aufgabe zuletzt steht, ist für dieselbe die Beschränkung gegeben, daß sie nur dann sittliche Bedeutung habe, wenn sie der Erreichung der vorgenannten Zwecke geweiht ist, wenn Vermögen erworben wird, um Familien zu gründen und die Gesellschaft zu fördern, nicht aber, wenn man in Gründung des Hauses und der Gesellschaft nur ein Mittel erblickt, um Vermögen und Reichtümer zu erwerben.
Diese Aufgabe פרו ורבו ist beiden Geschlechtern zugleich erteilt; ist ja das einheitliche Zusammenwirken beider Geschlechter für diese Menschenbestimmung gleich wesentlich. Indem jedoch die Lösung dieser Aufgaben wesentlich durch den Erwerb der Mittel be- bingt ist, und dieser Erwerb, die Bezwingung der Erde für den Menschenzweck, zunächst nur dem männlichen Geschlechte obliegt, — weshalb auch der Plural in וכבשה nicht voll ausgedrückt ist — so ist auch die Aufgabe der Verehelichung und Hausesgründung direkt und unbedingt nur dem Manne gegeben, für das Weib ist sie nur bedingt, und beginnt erst in ihrem Anschluß an den Mann. (Jebamoth 65, b.)
Durch diese Sätze ist aber dem ganzen Familien- und bürgerlichen Leben der göttliche Weihestempel aufgedrückt. Das göttliche Wort kennt keine Zerfällung des Lebens in gottzugewandte, sogenannt religiöse, und vom Göttlichen unberührte, profane Momente. Das ganze Leben nimmt Gott für seinen Dienst, für die Erfüllung der "Adam"- Bestimmung in Anspruch und das Familien- und bürgerliche Leben in allererster Linie.
Mit dem ומלאו את הארץ ist ferner die Füllung der Erde mit Menschen, die Allverbreitung des Menschengeschlechts über die Erde als Bestimmung göttlicher Absicht ausgesprochen, und damit die Lösung der Menschenaufgabe an keine Zone, an kein Klima, somit auch an keine durch den Einfluß des Bodens und des Klimas dem MenschenOrganismus gebrachte Eigentümlichkeit geknüpft. Die ganze Erde ist zur אדמה, zum Menschenreiche, zum Adamsboden bestimmt, überall, unter jedem klimatischen und orographischen Einfluss und mit jedem dadurch bedingten Organismus kann die große Menschenaufgabe gelöst werden und geht die Gottebenbildlichkeit nicht verloren.
ורדו בדגת הים וגוי. Oben in dem bestimmenden Ausspruch wird die ganze höhere Tierwelt durch בהמה ausgedrückt, es fehlt חיה, und es ist dort somit חיה בכלל בהמה hier steht nur חיה, und ist somit בהמה mit unter חיה begriffen. Dort, in der Bestimmung, stellt sich die ganze von dem Menschen zu beherrschende Tierwelt als בהמה, als Piedestal zur Hoheit des Menschen dar. Hier, wo sie erst dem Menschen zugeführt werden, sind sie alle noch חיה, in ihrem selbständigen, in sich geschlossenen Lebenskreise. V. 29. 30. Es heißt nicht: הנה נתתי לכם לאכלה, sondern einfach: הנה נתתי לכם. Durch den Akzent auf זָרע ist auch das: לכם יהי׳ לאכלה als ein völlig selbständige^ Satz von dem vorhergehenden getrennt. Sollte hier auch nur von der Erlaubnis, die Pflanzen zu essen die Rede sein, so wäre das ja auch wohl bereits in dem וכבשה des vorhergehenden Verses enthalten. Dabei ist nicht zu übersehen, daß bei den Fruchtbäumen ausdrücklich זורע זרע hervorgehoben ist, obgleich die Kerne der Früchte nicht zur Nahrung des Menschen bestimmt sind. Aus allem diesem scheint sich der Sinn also zu ergeben: Siehe, ich habe euch alles Samen streuende Kraut, welches auf der Oberfläche der Erde ist, und jeden Baum übergeben, an welchem Samen streuende Baumfrucht ist; d. h. das erste Samengewächs und den ersten Fruchtbaum habe ich geschaffen, fortan habe ich sie euch übergeben; von eurer Wartung und Pflege hängt ihre weitere Erhaltung und Fortpflanzung ab. "Euch soll es, der Samen der Pflanzen und die Frucht der Bäume, zur Speise sein." Ihre schonende und weise Wartung und Pflege liegt somit in eurem eigenen Interesse. — כל(ה) ,אכל mit vorgesetztem א heißt Vernichtung zur Assimilierung mit der eigenen Individualität. (Siehe Jeschurun VIll. Seite 278.) Essen ist somit kein כליון, keine Zerstörung, sondern ein übergehen der Stoffe in ein anderes Individuum. Damit ist der sittliche Zweck und die sittliche Umgrenzung des Essens gegeben. Es soll nur das gegessen werden, was der zu nährenden Persönlichkeit gemäß ist. Alle Speisegesetze sind nichts, als der Ausspruch: "das ist geeignet, durch Vernichtung in deine Persönlichkeit überzugehen." Dies kann aber nur Gott aussprechen, der die Stoffe kennt und uns. Dem Menschen war, wie wir hier sehen, ursprünglich nur Pflanzenkost, und zwar der Samen der Samenpflanzen (Getreide, Hülsenfrüchte etc.) und die Früchte der Fruchtbäume bestimmt, und dem Tiere ירק עשב, das Grüne der Pflanzen: Blätter und Kräuter. Es war also ursprünglich völliger Friede zwischen Menschen und Tieren. Wenn bei der Bestimmung ומלאו את הארץ der Mensch zugleich ausschließlich auf Pflanzenkost: Getreide und Früchte, hingewiesen war, so muss die Erde auch überall diese Nahrung geboten und daher eine andere klimatische Beschaffenheit gehabt haben als jetzt. Eine Tatsache, für welche die im höchsten Norden aufgefundenen Reste jetzt tropischer Pflanzen eine Bestätigung liefern. Erst mit der Sündflut ward dem Menschen das Töten der Tiere und tierische Kost erlaubt. Mit der Sündflut war aber auch eine störende Veränderung der Erde selbst vor sich gegangen: הנני משחיתם את הארץ, und dürfte schon dadurch die Gestattung der Tierkost geboten gewesen sein. Mit der Gestattung der tierischen Nahrung tritt auch das erste Speisegesetz אבר מן החי ein, wie sich denn überhaupt alle Speisegesetze nur auf die tierische Nahrung beziehen, und dürfte der Begriff der vegetabilischen Nahrung nicht unwahrscheinlich einen Wegweiser zum Verständnis der Auswahl bieten, die das göttliche Gesetz aus der Tierwelt für unsere Nahrung getroffen.
וכבשה, this is not a directive to conquer earth with muscular power, but to subdue it by means of man’s superior intellect. It means that man is to use his intelligence to prevent predators from invading his habitats, demonstrating the fact that man is superior, can outwit the beasts.
ורדו, trapping the beasts, training them to bend to man’s will.
And he blessed them: He gave them the power and setup for all of this; and He also said to them, "be fruitful and multiply, etc.," which is to say that He explained to them what their power and nature [consists of] and what He wants from them. And above (verse 22) with the fish and the birds, it did not say "And God said to them," since they are not intelligent creatures. And behold, to man - when the human species was at the beginning of its existence, and so [too] below (Genesis 9:1,7) when the human specie was very little - He explained His desire, that they be fruitful and multiply and fill the earth. And when He gave the Torah to Israel, it was not necessary to command them about this, since the earth was already settled. And nonetheless, the Sages, of blessed memory, did well when they counted (Yevamot 6:6), "be fruitful and multiply" as one of the [Torah's] commandments; since it is certainly the will of God that the human species [continue] to be fruitful and multiply. And especially after the destruction [of the Temple] when the [Jewish] people had decreased, they needed to reinforce this commandment. And 'blessed is He that chose them and their teachings;' since were it not for their prohibitions and their decrees, the nation would have been lost from the world, [just] like several great and powerful nations were lost and forgotten.
"And conquer it:" from the animals. Like the understanding of all usages of 'conquering' which is said about the earth, the idea of which is [that it be conquered] from the hands of others. And according to this, it is well that this expression is used adjacent to "and fill the earth;" since in order to fill it, he would need to conquer if from the animals. And so [too] did He explain [this meaning by continuing]: "and have dominion, etc."
"And have dominion over the fish of the sea and the fowl of the sky:" Even though they are not subjugated to man to do his work, behold man uses them for all of his needs - for his food and [as raw materials] for his crafts.
[וכבשה is spelled] without a vav to teach you. Accordingly, we read it וּכְבָשָׁהּ.
Whose way it is to subdue. This means that man, who goes out to subdue [the enemy] in war, is commanded to be fruitful and multiply. Another explanation: A man subdues a woman for marital relations even if she is not desirous, but a woman cannot subdue him since he is incapable of relations if he lacks desire. This is what the verse is saying: “Be fruitful and multiply... and subdue” — referring to the one whose way it is to subdue. (Tzeidah LaDerech) Rashi gave two explanations [“not be a gadabout” and “whose way it is to subdue”] because the first explanation raises the question: Why is it mentioned in connection with the blessing? Thus Rashi explained, “Also to teach you...” And the second explanation raises the question: Why does the verse not say [in opposite order], “Subdue... be fruitful and multiply... and dominate”? (Maharshal)
God blessed them; and God also said to them: Be fruitful, and multiply. Since the propagation of mankind, unlike that of plants, requires a conscious reproductive act, this was the first command addressed to man as a subject with free will. The second commandment is: And fill the earth. It is not enough for man to be fruitful and multiply. He must also spread out across the entire planet, settle it, and subdue it. Of course this does not negate the presence of other creatures on the earth. Nevertheless, man has a special obligation to populate the world, to cultivate and tame it. And finally, you must rule over the fish of the sea, and over the birds of the heavens, and over every living creature that crawls upon the earth.
ויברך אותם אלוקים, “G’d blessed them.” This is a blessing empowering man to translate his desire to rule the earth into practice, and this is why the words ויאמר להם, “He said to them,” are added as an introduction to the wording of the blessing, an introduction we do not find on the other occasion (1,22) when the words ויברך אלוקים has been used.
ומלאו את הארץ, “and fill the earth, (populate it).” Without man multiplying, his task of ruling the earth would be impossible to carry out. Alternately, the meaning is that man should not congregate on a narrow strip of the earth, but should migrate, different families taking up residence in different parts of the globe. [as G’d decreed when He destroyed the Tower which had been built to prevent man’s dispersal over the globe. Ed.]
From this blessing in Genesis 1:28 is derived the biblical commandment to “be fruitful and multiply.” Technically, this commandment applies to men and not women. (Rambam, Hilchot Ishut 15:2 הָאִיש מְצוּוֶה עַל פִּרְיָה וְרִבְיָה אֲבָל לֹא הָאִשָּׁה.) Since today men are only allowed to have one wife, this obligation de facto applies to the wife as well, but on the lower level of enabling her husband to fulfill the commandment. (There are those who also feel that the rabbinic commandment of “lashevet,” mentioned below, obligates women.)
Terumat ha-Deshen, Pesakim u-Ketavim, no. 105, regards the permissibility of causing suffering to animals for the benefit of mankind to be inherent in the biblical dispensation granting man the right to use animals for his needs. (This concept is echoed in Psalms 8:7-9 which says of man: “Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under his feet. Sheep and oxen, all of them, yea, and the beasts of the field. The fowl of the air, and the fish of the sea; whatsoever passeth through the paths of the seas.” As evidenced by numerous biblical verses, it is clear that man is granted license to utilize animals as beasts of burden, for agricultural purposes, as a means of transportation and the like. Judaism also accepts the view that animals were created for the benefit of mankind. Thus, the Gemara, Berakhot 6b, reports: R. Eleazar said, “The Holy One, blessed be He, declared, ‘The whole world in its entirety was not created other than on behalf of this [human species].’ ” Even more explicit is the statement of R. Simeon ben Eleazar, Kiddushin 82b, declaring, “… they [animals] were not created other than to serve me.” This view is not contradicted by the position espoused by Rambam in a celebrated dispute with Sa‘adia Ga’on in which Rambam denies the homocentric nature of the universe. The Book of Beliefs and Opinions, Treatise IV, introduction, asserts that man is the intended and ultimate purpose of creation; Rambam, Guide, Book III, chapter 13, challenges this view, pointing out that the human species has no need for a great part of the cosmos. Rambam maintains that all parts of the world are equally intended by the divine will but acknowledges that certain beings were created for the service of others. Thus, in Rambam’s view, there is no contradiction in acknowledging that service to other species is the instrumental purpose of some creatures while yet affirming their own existence as the final cause of those creatures.) R. Moses Sofer, Hagahot Hatam Sofer, Baba Mezi'a 32b, (See also Teshuvot Ḥatam Sofer, Ḥoshen Mishpat, no. 185, s.v. ma she-katavata me-Rabad; cf., however, Teshuvot Ḥatam Sofer, Yoreh De‘ah, no. 314 s.v. omnam; and Teshuvot Imrei Shefer, no. 34, sec. 2.) cites the divine declaration to Adam and Eve, "… and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth" (Genesis 1:28), (Terumat ha-Deshen rules that, as a matter of law, it is permissible to cause pain to animals even for the esthetic pleasure of man, and, accordingly, permits clipping the ears and tail of a dog “in order to beautify it.” Cf., however, Sefer Ḥasidim (ed. Mekiẓei Nirdamim), no. 589, who forbids any attempt to effect a “change” in correcting a congenital anomaly in a limb or organ of an animal on grounds that such a procedure constitutes a violation of the prohibition against ẓa‘ar ba‘alei ḥayyim. In an even more general statement, Da‘at Kedoshim, Yoreh De‘ah 24:12, declares that acts which cause discomfort to animals are permissible in order to satisfy “any desire of man even if his desire in this regard is not in accordance with the weighing of need or benefit but only a desire without a proper reason.” The same authority permits such procedures even if there is only the mere possibility that the need or desire may be satisfied thereby. See also Da‘at Kedoshim, Yoreh De‘ah 23:28. A similar view is expressed by Ezer mi-Kodesh, Even ha-Ezer 5:14. Cf., however, below, note 67.) as establishing man's absolute and unlimited mastery over the animal kingdom. (Cf., however, Sefer Ḥasidim (ed. Reuben Margulies), no. 666, who applies Genesis 1:28 in a radically different manner. Sefer Ḥasidim remarks that Adam was forbidden to eat the flesh of animals but was granted dominion over them, whereas the sons of Noah were permitted to eat the flesh of animals but were not granted dominion over them. According to Sefer Ḥasidim, it is because the sons of Noah were not granted dominion over animals that the angel chastised Balaam in demanding, “Wherefore has thou smitten thine ass these three times?” (Numbers 22:32). As pointed out by R. Reuben Margulies in his commentary on Sefer Ḥasidim, Mekor Ḥesed 666:7, Sefer Ḥasidim obviously maintains that Noachides are forbidden to engage in acts involving ẓa‘ar ba‘alei ḥayyim. As indicated earlier, Rambam also cites Numbers 22:32 as the source of the prohibition against ẓa‘ar ba‘alei ḥayyim. Hence there is some reason to assume that Rambam also maintains that ẓa‘ar ba‘alei ḥayyim is prohibited to Noachides. Teshuvot Imrei Shefer, no. 34, sec. 2 and sec. 8, also suggests that Noachides may be bound by strictures concerning ẓa‘ar ba‘alei ḥayyim which, in his opinion, may be encompassed in the prohibition contained in the Noachide Code concerning the eating of a limb torn from a living animal. See, however, Pri Megadim, Oraḥ Ḥayyim, Mishbeẓot Zahav 467:2 and R. Shalom Mordecai Schwadron, Teshuvot Maharsham, II, no. 364, who apparently maintain that non-Jews are not bound by strictures concerning ẓa‘ar ba‘alei ḥayyim. See also Toldot Ya‘akov, Yoreh De‘ah, no. 33.) R. Judah Leib Graubart, Havalim ba-Ne'imim, I, no. 43, sec. 3, advances an identical argument on the basis of Genesis 9:1-2: "And God blessed Noah and his sons…. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered."
The Bible describes the creation of the world, the heavens and the earth, light and darkness, land and water, and animals. Then it tells how God created all of humanity in His image: “And God created man in His own image; in the image of God He created him; male and female He created them” (Genesis 1:28). In the Jewish world, the concept of the creation of humanity in the image of God is one of the foundations of faith. As Rabbi Akiva would say, “Human beings are beloved because they were created in the image of God, as in the verse, ‘In the image of God He made man’ (Genesis 9:6)” (Mishnah, Avot 3:14). From Sinai to Ethiopia expresses this concept in a straightforward manner: in all the ways of worshipping God there is no one truth, but rather a variety of equal truths. Each person must discover his own way of connecting to the God in Whose image he is individually made.
I find it illuminating that neither Rav Moshe nor Rav Breisch shares Rav Waldenberg’s fundamental theological concerns about cosmetic surgery. Arguably, cosmetic surgery does not insult the work of the “Craftsman” because He also revealed to mankind the knowledge and ability to perform cosmetic surgery. Perhaps Rav Moshe and Rav Breisch view such surgery as part of our role as “junior partners” with Hashem in the ongoing creation of the world (see Shabbat 10a and Ramban to Bereishit 1:28). (Rav Gidon Weitzman suggested to me that Rav Waldenberg might respond that we are considered partners with Hashem only when improving the world, such as when creating a child (see Niddah 31a) or when turning wheat into cake (see Tanchuma, Parashat Tazria, parashah 5). Rav Waldenberg could argue that because cosmetic surgery does not constitute a real “improvement” in the world, we are not considered partners with Hashem when performing such a procedure. As such, we are declaring Hashem’s work to be inferior when we attempt to alter it without any real improvement.)
It is permissible for a woman to authorize her husband to ignore her conjugal rights. When does this apply? When he has children already and has fulfilled the mitzvah to be fruitful and multiply. If, however, he has not fulfilled the mitzvah of being fruitful and multiplying, he is obligated to engage in sexual relations whenever his conjugal duties require, until he fathers children. (Conjugal rights are a privilege granted to a wife, and she has the right to forego them if she and her husband consent. Fathering children, by contrast, is one of the Torah's commandments, and a woman may not prevent her husband from fulfilling his obligation. See Yevamot 65b. The Turei Zahav (Even HaEzer 1:1) and the Beit Shmuel 1:1 question the Rambam's decision. For, as stated in Halachah 16, even after the person has fulfilled the mitzvah of being fruitful and multiplying, he is obligated by rabbinic law to continue to father children. Seemingly, just as a man's wife may not prevent him from fulfilling the obligations imposed on him by the Torah, so too, she may not prevent him from fulfilling the obligations imposed on him by our Sages. The Pitchei Teshuvah 1:1 resolves this difficulty by quoting the Chidah, who explains that our Sages did not equate the obligation to continue to father children with the Torah's obligation to be fruitful and multiply. As long as a man endeavors to continue to father children from time to time, it is acceptable. There is no need to persist with the same perseverance as one who has not yet fulfilled this mitzvah. (See also the notes on Halachah 7.)) For this is a positive commandment of the Torah, as [Genesis 1:28] states: "Be fruitful and multiply." (Sefer HaMitzvot (Positive Commandment 212) and Sefer HaChinuch (Mitzvah 1) include this as one of the Torah's 613 mitzvot.) The mitzvah of being fruitful and multiplying is incumbent on the husband and not on his wife. When does a man become obligated to fulfill this mitzvah? From the time he reaches seventeen. If he reaches twenty and has not married, he is considered to have transgressed and negated the observance of this positive commandment. If, however, he is occupied with the study of Torah and absorbed in this endeavor and is hesitant of marrying, lest he be forced to work to support his wife and thus be prevented from studying Torah, he is permitted to delay marriage. For a person who is occupied in the performance of one mitzvah is freed from the obligation to perform another. Surely this applies with regard to the study of Torah. When a person's soul desires [to study] Torah at all times and is obsessed with its [study] as was ben Azzai, (See Yevamot 63b.) and clings to it throughout his life, without marrying, he is not considered to have transgressed. (The Turei Zahav 1:6 interprets this expression as meaning that, at the outset, this is not a desirable course of action to follow.) [This applies] provided a man's natural inclination does not overcome him. (This condition applies also to the license to delay marriage mentioned in the previous halachah.) If, however, his natural inclination overcomes him, he is obligated to marry, even if he has already fathered children, lest he be prompted to [sexual] thoughts. (In connection with this law, the commentaries cite Yoma 29a, which states: "Thoughts of sin are more damaging than sin itself." Instead of pointing his life to spiritual refinement, the individual is directing himself to sinful thoughts.) How many children is it necessary for a man to have fathered to be considered to have fulfilled this mitzvah? One boy and one girl, (But if a man has only several sons or only several daughters, he is not considered to have fulfilled the mitzvah.) as [implied by Genesis 5:2]: "He created them, a male and a female." If the son was a saris or the daughter an aylonit, he is not considered to have fulfilled this mitzvah. (See Chapter 2 for a definition of these terms. Since this child is incapable of conceiving children, the child's father is not considered to have fulfilled the mitzvah.) A man is considered to have fulfilled the mitzvah of being fruitful and multiplying [even when] he fathers [children] and they die, so long as [his children] have left behind children [of their own]. For grandchildren are considered to be children. When does the above apply? When the person's grandchildren are both male and female, and they are descended from a male and a female, even though the male grandchild is the son of the man's daughter, and the female grandchild is the daughter of the man's son. (Tosafot (Yevamot 62b) states that even if the grandchildren are two males or two females, one is considered to have fulfilled this mitzvah. The Shulchan Aruch (Even HaEzer 1:6), however, quotes the Rambam's view.) Since they come from two of his children, he is considered to have fulfilled the mitzvah of being fruitful and multiplying. If, however, he had a son and a daughter who both died, and [one did not leave any children, while] one left a son and a daughter, the grandfather is not considered to have fulfilled this mitzvah. When [a convert] had fathered children as a gentile, and both he and they convert, (Tosafot states that even if the convert's children did not themselves convert, the convert is considered to have fulfilled this mitzvah. (See Beit Shmuel 1:12.)) he is considered to have fulfilled this mitzvah. By contrast, a freed slave who had fathered children as a slave is not considered to have fulfilled this mitzvah, although his children were also freed. Instead, he must father children after he has been freed. [The rationale is that] a slave is not considered to have any paternal lineage. A man should not marry a barren women, an elderly woman, an aylonit or a minor who is not fit to bear a child (From the Shulchan Aruch (Even HaEzer 23:1), one can infer that sexual relations with a minor are considered as emitting wasted seed, one of the more severe prohibitions of the Torah. The Ramah (loc. cit.:5) and other authorities, however, differ and explain that as long as relations are carried out in an ordinary manner, having relations with a minor or an aylonit does not violate this prohibition.) unless he has already fulfilled the mitzvah of being fruitful and multiplying, (Rav Moshe Cohen states that since, as mentioned in Halachah 16, a person is obligated to continue fathering children, a man is obligated to marry a woman who can bear children even after fulfilling the mitzvah. The Maggid Mishneh states that in principle the Rambam also accepts this ruling, as indicated by his wording in Hilchot Issurei Bi'ah 21:26. In this instance, he was merely stating the law required by the Torah. The Ramah (Even HaEzer 1:3) states although it would be proper to rebuke a person for marrying such a woman, this is not done in the present age.) or he has another wife with whom he can father children. (As mentioned previously, in the Ashkenazic community it is customary not to marry more than one wife. All the laws mentioned in this halachah must be viewed with that principle in mind.) When a man has married a woman and remained married to her for ten years (In his Commentary on the Mishnah (Yevamot 6:7), the Rambam writes that the source for this practice is Sarah's giving Hagar to Abraham: "After ten years in which Abram had lived in the Land of Canaan" (Genesis 16:3 . Since this period passed without her bearing children, she provided him with another wife who could.) without her bearing children, (The Rivash (Responsum 15, quoted by the Ramah 154:10) explains that if after having one child together, a couple do not have children for ten years, they are not forced to divorce.) he must divorce her and pay her [the money due her by virtue of her] ketubah, or marry a woman who is fit to bear children. If he does not desire to divorce her, he should be compelled to do so; he should be beaten with a rod until he divorces her. (The Ramah (Even HaEzer 1:3) states that in his time, it was no longer customary to compel a man to divorce a woman who has not borne children to her husband. (See also the Hagahot Maimoniot, which quote opinions that state that in this age, and particularly in the diaspora, there is no obligation to divorce a woman even though she has not borne children in this amount of time. At present, there are many Rabbis who have divorced their wives in such a situation, but at least an equal number who have not. Every person has the prerogative of making his own decision regarding this matter.)) Even when he says, "I will not engage in marital relations with her. Instead, we will dwell together with witnesses so that we will not ever be in private," regardless of whether it is he or she who offers this proposition, (I.e., rather than bear the expense of paying her ketubah immediately, the man desires to remain married; or from the woman's perspective, rather than have to earn her own subsistence, she desires to remain married.) it is not accepted. Rather, he is required to divorce [his wife] or marry another woman who is fit to bear children. When a man has lived [together with his wife] for ten years without her bearing children, and he releases semen as one shoots an arrow, (Chaggigah 15a states that unless a man releases semen as one shoots an arrow, he will not be able to father children.) it can be assumed that the affliction comes from her. (As reflected in the following halachah, the Rambam maintains that unless the man's wife explicitly claims that he does not release semen as one shoots an arrow, it is assumed that the affliction is the woman's. Therefore, she is not entitled to the essential requirement of the ketubah. The Ra'avad differs and maintains that for the responsibility to be placed on the woman, she must have been married to two other men previously, and in both instances, divorced after ten years for not bearing children. The Ramah (Even HaEzer 154:6) accepts this opinion.) Therefore, he should divorce her without paying her [the essential requirement of] the ketubah. She is, however, entitled to the additional sum [by which the ketubah was increased]. [The rationale is that] such a woman should not be judged more severely than an aylonit whose husband did not recognize her condition, who is granted the additional amount, as will be explained. (See Chapter 23, Halachot 2 and 3.) If [the husband] does not [release semen] as one shoots an arrow, it can be assumed that the affliction comes from him alone. When he divorces her, he must pay her [the entire sum due her by virtue of her] ketubah: the essential requirement and the additional sum. [The following rules apply when there is a dispute with regard to which of the couple it is whose affliction prevents the couple from having children. The husband] claims: "It is she who cannot bear children," and she claims "He cannot conceive children, for he does not [release semen] as one shoots an arrow." Her word is accepted. He may, however, have a ban of ostracism issued conditionally against anyone who makes a claim that she does not definitely know to be true. Afterwards, he must pay her [the money due her by virtue of her] ketubah. If she says, "I do not know if the difficulty stems from me or from him," she is not entitled to the essential requirement of the ketubah, as explained. [The rationale is that] the money should stay in the possession of its owner until she makes a definite claim (The husband keeps possession of the money he is required to pay his wife by virtue of her ketubah. Although our Sages accepted her word when she issues a claim against her husband, they did so only when that claim was definite. If she is in doubt, the money should remain in the possession of its immediate owner.) that he does not [release semen] as one shoots an arrow. Why is the woman's word accepted when she makes such a claim? Because she can feel whether or not he [releases semen] as one shoots an arrow, and he cannot make such a distinction. When a woman demands of her husband to divorce her after ten years [of marriage], because she has not given birth, (The Beit Yosef (Even HaEzer 154) states that as long as a woman has given birth to one child, whether a son or a daughter, she is not given the prerogative of making such a claim. The Ma'aseh Rokeach explains that this refers to an instance in which the man fathered children before marrying this woman, but then his physical condition deteriorated, and, according to the woman's claim, he is no longer able to release semen in an ordinary way. Were this not the case, he would be compelled to divorce her in order to fulfill the mitzvah of having children. Since he has, however, fulfilled that mitzvah, he is not compelled to divorce his wife. Therefore, it is the woman who must take the initiative.) and she claims that he does not [release semen] as one shoots an arrow, her request is accepted. (As reflected in the ruling of the Shulchan Aruch (Even HaEzer 154:6), other authorities emphasize that the woman's request must be made solely for this reason. If the court feels that she desires [the money due her by virtue of] her ketubah or to marry another man (Be'urei HaGra 154:25), her request is not accepted.) Although she is not commanded to fulfill the mitzvah of being fruitful and multiplying, she needs sons [to assist] her in her old age. (Yevamot 65b states "she needs a staff for support and a spade for burial" - i.e., sons to support her in her old age and to take care of her funeral arrangements.) [Therefore,] he should be compelled to divorce her. He is required to give her only the essential requirement of the ketubah. [He is not required to give her the additional amount,] because he did not promise her this additional amount with the intent that she leave him at her will and take this money. If [a husband] travels on an [extended] business trip during these ten years, or either the husband or the wife were ill or confined in prison, [the time that the couple did not share together] is not included in the calculation [of the ten years]. (The Shulchan Aruch (Even HaEzer 154:11) follows the understanding of Rabbenu Asher, who interprets this ruling as applying even when it was possible for the couple to engage in marital relations during the situations mentioned. It is possible that just as their conduct aroused negative spiritual influences resulting in illness or imprisonment, those negative influences - and not the physical condition of the man or woman - prevented them from having children. From the Rambam's Commentary on the Mishnah (Yevamot 6:7), it does not appear that he shares this understanding.) If a woman miscarries, [the ten years are] recalculated from the day of the miscarriage. If a woman has three successive miscarriages, (Even within a period shorter than ten years (Rabbenu Asher).) we can presume that she will continue to miscarry, and there is the possibility that [her husband] will not merit to have children from her. Therefore, he should divorce her, (She is, however, permitted to marry another man (Shulchan Aruch, Even HaEzer 154:12).) and pay her [the money due her by virtue of her] ketubah. [The following rules apply when there is a difference between the information stemming from the claims of a husband and his wife.] He claims that she has miscarried within the ten years so that they can continue [their marriage], and she denies the miscarriage. [Her claim] is believed; [if it were not true,] she would not cause herself to be considered barren. (The Beit Shmuel 154:29 emphasizes that this law and the following law apply only when the court does not suspect that the woman desires to marry another man. This is also reflected in the Rambam's wording, which indicates that her claim comes as a response to the court's initiative.) If he claims that she has miscarried twice, and she claims to have miscarried three times, [her claim] is believed. [If it were not true,] she would not cause herself to be considered a woman who [continually] miscarries. [Therefore, in both instances,] he should divorce her and pay her [the money due her by virtue of her] ketubah. With regard to the above situations, he may require her to take a Rabbinic oath that she did not miscarry or that she miscarried three times. For this claim obligates him to pay her [the money due her by virtue of her] ketubah. (Although the Ra'avad differs and does not require an oath in this situation, the Maggid Mishneh and the Kessef Mishneh support the Rambam's position. It is the Rambam's position that is accepted by the Shulchan Aruch (Even HaEzer 154:15).) [When a woman] marries one man, remains married to him for ten years without bearing a child and is divorced [for that reason], she is permitted to marry a second husband. (It is possible that the woman is not barren. It was merely that the two did not merit to conceive children together (Yevamot 64a).) If she remained married to the second husband for ten years without bearing a child, she should not marry a third husband. (Although a factor must normally repeat itself three times for a chazakah (a presumption that can be relied on) to be established, an exception is made with regard to the laws of marriage. In this context, the opinion that considers a twofold occurrence to be a chazakah is followed.) If she marries a third husband, she should be divorced; [he is] not [required to pay her the money due her by virtue of] her ketubah. (This ruling applies only if the husband had been unaware of the woman's condition previously. If he knew of her condition, he is obligated to pay her [the money due her by virtue of her] ketubah, as is the law with regard to an aylonit (Chapter 24:1-2).) [This applies] unless he has another wife, or he has already fulfilled the mitzvah of being fruitful and multiplying. [The following laws apply when] a woman comes to court and claims that her husband cannot perform sexually in an ordinary way that will lead to the conception of children, or that he does not [release semen] as one shoots an arrow. (As reflected in the Rambam's Commentary on the Mishnah (the conclusion of Nedarim), the Rambam does not interpret this as referring to an instance where the husband is sexually impotent entirely. Instead, it refers to a situation in which he can function, but it is the woman's belief that he will never conceive children. See the Lechem Mishneh and the interpretation of the Ralbach (Responsum 32). If, however, the woman were to claim that her husband is impotent, her word would be accepted. Note, however, the Rashba (Vol. I, Responsum 628) and K'nesset HaGedolah (Even HaEzer 154:60), which interpret this halachah as speaking about an instance where the husband is sexually impotent.) The judges should try to arrange a compromise, (In his Commentary on the Mishnah (loc. cit.), the Rambam states that, in theory, it would be proper to compel the husband to grant his wife a divorce immediately. This is not done, however, out of fear that her claim is untrue and she merely desires to marry another man. He continues, stating that the court should try to develop communication between the couple. If those efforts fail, a compromise should be negotiated - e.g., in return for not compelling the woman to wait ten years for the divorce, the amount of money the husband is required to pay because of the ketubah should be reduced.) telling the woman: "It is proper for you to conduct yourself with your husband [as follows]: Remain [married] for ten years. [If] you do not give birth, come to him with a claim at that time." We protract the negotiations of this matter with her; we do not require her to continue living with him, nor do we judge her as a woman who rebels against her husband. Instead, the dealings are prolonged until the two parties reach a compromise. Although a man has fulfilled the mitzvah of being fruitful and multiplying, he is bound by a Rabbinic commandment not to refrain from being fruitful and multiplying as long as he is physically potent. (Yevamot 62a states: "[Although a man] fathers children in his youth, he should continue to do so at an advanced age, as implied by [Ecclesiastes 11:6]: 'In the morning, sow your seed; and in the evening, do not withhold your hand.'" As mentioned above, the Chidah explains that as long as a man endeavors to continue fathering children from time to time, it is acceptable. One need not attempt to conceive children at every opportunity. Based on this decision, there are authorities who permit the limited use of certain birth control devices. The matter is not, however, entirely clear cut and should be discussed with a competent Rabbinic authority with regard to one's actual conduct.) For anyone who adds a soul to the Jewish people is considered as if he built an entire world. (Similarly, having children leads to the coming of the Redemption. Yevamot 63b states that the Mashiach will not come until all the souls destined to be conceived are born.) Similarly, it is a mitzvah of our Sages that a man should not live without a wife, (The Shulchan Aruch (Even HaEzer 1:8) explains that this commandment applies when the husband cannot support a wife who can bear children and increase the size of his family.) so that he will not be prompted to [sexual] thoughts. (See Yevamot 62b, which states: "Any man who is unmarried is left without happiness, without good and without blessing." Rav David Cohen quotes Rav Yitzchak Alfasi as maintaining that the requirement to marry stems from the Torah and not from our Sages, as the Rambam maintains.) Similarly, a woman should not live without a man, (See Hilchot Issurei Bi'ah 21:26, which states that it is permissible for a woman never to marry.) so that she will not be suspected [of immoral conduct]. It is an obligation for a man to admonish (Here the term לקנאת, translated as "admonish," has a specific meaning: to warn one's wife not to enter into privacy with another man. If this warning is disobeyed, the woman must undergo the rites of a sotah to continue her marriage.) his wife. Our Sages declared: (Sotah 3a. Although this is the subject of a difference of opinion among our Sages, the Rambam follows the opinion of Rabbi Akiva.) "A man will not admonish his wife unless a spirit of purity enters his being." [Nevertheless,] he should not admonish her more than necessary. (See the conclusion of Hilchot Sotah for a more detailed treatment of this subject.) [A man] should never compel [his wife] to engage in sexual relations against her will. Instead, [relations] should be with her agreement, [preceded by] conversation and a spirit of joy. (See Hilchot De'ot 5:4-5.) Similarly, our Sages commanded a woman to conduct herself modestly at home, not to proliferate levity or frivolity before her husband, not to request intimacy verbally, (Eruvin 100b states that a woman requests intimacy with her heart.) nor to speak about this matter. She should not deny her husband [intimacy] to cause him anguish, so that he should increase his love for her. Instead, she should oblige him whenever he desires. She should keep her distance from his relatives and the members of his household so that he will not be provoked by jealousy and should avoid scandalous situations - indeed, any trace of scandal. (See Chapter 24, Halachah 15ff.) Similarly, our Sages commanded that a man honor his wife more than his own person, and love her as he loves his own person. If he has financial resources, he should offer her benefits in accordance with his resources. He should not cast a superfluous measure of fear over her. He should talk with her gently, being neither sad nor angry. And similarly, they commanded a woman to honor her husband exceedingly and to be in awe of him. She should carry out all her deeds according to his directives, considering him to be an officer or a king. She should follow the desires of his heart and shun everything that he disdains. This is the custom of holy and pure Jewish women and men in their marriages. And these ways will make their marriage pleasant and praiseworthy.
It is permissible for a woman to authorize her husband to ignore her conjugal rights. When does this apply? When he has children already and has fulfilled the mitzvah to be fruitful and multiply. If, however, he has not fulfilled the mitzvah of being fruitful and multiplying, he is obligated to engage in sexual relations whenever his conjugal duties require, until he fathers children. (Conjugal rights are a privilege granted to a wife, and she has the right to forego them if she and her husband consent. Fathering children, by contrast, is one of the Torah's commandments, and a woman may not prevent her husband from fulfilling his obligation. See Yevamot 65b. The Turei Zahav (Even HaEzer 1:1) and the Beit Shmuel 1:1 question the Rambam's decision. For, as stated in Halachah 16, even after the person has fulfilled the mitzvah of being fruitful and multiplying, he is obligated by rabbinic law to continue to father children. Seemingly, just as a man's wife may not prevent him from fulfilling the obligations imposed on him by the Torah, so too, she may not prevent him from fulfilling the obligations imposed on him by our Sages. The Pitchei Teshuvah 1:1 resolves this difficulty by quoting the Chidah, who explains that our Sages did not equate the obligation to continue to father children with the Torah's obligation to be fruitful and multiply. As long as a man endeavors to continue to father children from time to time, it is acceptable. There is no need to persist with the same perseverance as one who has not yet fulfilled this mitzvah. (See also the notes on Halachah 7.)) For this is a positive commandment of the Torah, as [Genesis 1:28] states: "Be fruitful and multiply." (Sefer HaMitzvot (Positive Commandment 212) and Sefer HaChinuch (Mitzvah 1) include this as one of the Torah's 613 mitzvot.)
To be fruitful and multiply, as [Genesis 9:7] states: "Be fruitful and multiply."
Procreation, being fruitful and multiplying, is a central mitzva of the Torah, and since it is the most basic goal of creation, it is the first mitzva mentioned in the Torah. At the end of the process of creation, we read, “God blessed [Adam and Ḥava] and said to them, ‘Be fruitful and multiply, fill the earth and conquer it; and rule the fish of the sea, the bird of the sky, and every living thing that creeps on earth’” (Bereishit 1:28). In Parshat No’aḥ, after the flood, a similar directive is given: “God blessed Noaḥ and his sons and said to them, ‘Be fruitful and multiply and fill the earth’” (Bereishit 9:1). Finally, the admonition against murder is followed by the directive: “And you, be fruitful and multiply, abound on the earth and multiply on it” (ibid. v. 7).
The Torah therefore set basic mandatory parameters for the mitzva, in addition to expressing the general idea. The Sages provided additional parameters to give the general idea a clearer and more obligatory character. The general mitzva of the Torah is to “be fruitful and multiply,” and one fulfills the mitzva with each child born. The Torah obligation is to have a son and a daughter, just as God originally created Adam and Ḥava: “And God created man in His image, in the image of God He created him; male and female He created them. God blessed them and God said to them, ‘Be fruitful and multiply, fill the earth and conquer it’” (Bereishit 1:27-28). Since the verse makes it clear that the Torah wishes us to be fruitful, multiply, and fill the earth, the Sages established an additional obligation for a couple to have additional children (sections 5-6 below). They even determined a time for the fulfillment of the Torah obligation, that is, an age by which a person must get married (sections 7-10 below).
Yoḥanan b. Beroka disagrees with the Sages and says that women, too, are obligated in this mitzva, as the command is addressed in the plural, to both Adam and Ḥava: “God blessed them and said to them, ‘Be (pl.) fruitful and multiply, fill the earth and conquer it’” (Bereishit 1:28).
In practice, we rule in accordance with the Sages – the individual obligation is incumbent upon men. However, this does not diminish the rights of women; for instance, if it becomes clear that a woman’s husband is infertile, and she wishes to divorce him in order to have a child who will help her in her old age, her husband is required to grant her a divorce and pay her ketuba (Yevamot 65b; SA EH 1:13 and 154:6). (A distinction must be made between the general mitzva to procreate in order to populate the world, which is equally relevant to men and women, and the individual obligation, which is incumbent upon men, whose parameters are to have a son and daughter, and to which the Sages added an obligation to have more children (as we will explain below in sections 5-6). A general mitzva is a basic principle and goal of the Torah, albeit one that does not have obligatory parameters. Rather, it is a value and a mission. People are commanded to identify with a general mitzva and to do their very best to fulfill it. We learn of the tremendous value of the general mitzva immediately after the creation story and just after the flood story. The Sages support it with the verse, “He did not create it to be empty; He formed it to be inhabited (la-shevet)” (Yeshayahu 45:18). This idea is often referred to as “la-shevet” or “shevet.” This does not mean that the mitzva is considered prophetic rather than biblical. Rather, the prophet is explaining that it is the most basic foundation, for which the whole world was created, and in which human beings partner with God in physically sustaining the world (as opposed to the world’s spiritual sustenance, which is through Torah study). Therefore, it is only for the purpose of fulfilling these two mitzvot (procreation and Torah study) that a Torah scroll may be sold (section 21 below). For the same reason, a slave owner is obligated to free a semi-emancipated slave – to enable him to marry and have children (Gittin 41a). Even though there is a Torah mitzva not to free a Canaanite slave (YD 267:79), since procreation is a general mitzva, it carries great weight, and the Sages permitted the neglect of a Torah commandment in order to fulfill it – which would normally not be allowed (TosafotGittin 41a, s.v. “lo tohu”; TosafotḤagiga 2b, s.v. “lo tohu”). This is the approach of R. Yosef Engel in Atvan De-Oraitaklal 13). The general mitzva, which is more important, applies to men and women alike, while the halakhic ruling that women are not obligated in the mitzva of procreation pertains specifically to the individual obligation of procreation. Therefore, when necessary, a Torah scroll may be sold in order to enable a woman to marry, just as it may be sold to enable a man’s marriage (MA 153:9; Eliya Rabba ad loc. 12; MB ad loc. 24; n. 21 below). According to most Rishonim (as explained below in n. 21), a Torah scroll may be sold to enable the marriage of even someone who has already fulfilled the Torah obligation of procreation. Since the general mitzva is unlimited, each and every child born fulfills this mandate, whether that child is an only child or a tenth child. This is the position of Ramban (Milḥamot Hashem on Yevamot 20a in the Rif pages) and Ha-elef Lekha Shlomo (EH 2). The general mitzva is also why a couple who have been married for ten years without children are instructed to divorce. If all that were at stake were the individual obligation, this would not be required. Therefore, if a couple has a son or a daughter, even though they have not fulfilled the individual obligation of having one boy and one girl, they are not required to divorce (6:7 and n. 8 below). Some say that the verse at the end of the creation story (Bereishit 1:28) is a blessing, while the command was given later, to Noaḥ and his sons (ibid. 9:7). This is the position of Rashi, Ramban, and Tosafot. Others maintain that the verse at the end of the creation story is itself a command. This is the straightforward reading, as the dispute between the Sages and R. Yoḥanan b. Beroka (regarding who is obligated in the mitzva) revolves around this verse. This is the position of Sefer Ha-ḥinukh, Or Ha-ḥayim, Malbim, and Netziv. It seems reasonable to say that even the first position derives the basis for the general mitzva from this verse. I explain the foundation of this mitzva accordingly, in section 1 as well as here.)
The first reason is the tremendous value of life, revealed within each and every soul. The Torah states many times that an increased number of children is both a mitzva and a blessing: “God blessed [Adam and Ḥava] and God said to them, ‘Be fruitful and multiply, fill the earth and conquer it’” (Bereishit 1:28); “God blessed Noaḥ and his sons and said to them, ‘Be fruitful and multiply and fill the earth’” (Bereishit 9:1); “Be fruitful and multiply, abound on the earth and multiply on it” (ibid., v. 7). Later, God told Avraham, “I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore” (ibid., 22:17). God said to Yitzḥak, “I will make your descendants as numerous as the stars of heaven” (ibid., 26:4). God promised Yaakov, “Your descendants shall be as the dust of the earth” (ibid., 28:14). One of the blessings promised to the Jewish people if they obey God is, “I will look with favor upon you, and make you fertile and multiply you” (Vayikra 26:9). Likewise, in the blessing Moshe bestowed upon them he said, “May the Lord, the God of your fathers, increase your numbers a thousandfold” (Devarim 1:11). Finally, the blessing will be fulfilled at the time of the redemption: “They will be fruitful and multiply” (Yirmiyahu 23:3), “I will multiply men and beasts upon you, and they will multiply and be fruitful” (Yeḥezkel 36:11), and “I will multiply their people like sheep” (ibid., v. 37).
Some people manage to marry early, either because they had help from their parents or because they were exceptionally talented, and this is praiseworthy. As R. Ḥisda said of himself, his preeminence was not because he was more talented or more righteous than his colleagues, but because he was able to marry at sixteen and thus learn Torah in purity without sexual temptation. He added that had he gotten married at fourteen, he would have been so immune to the evil inclination that he would have been able to taunt Satan without fear of being tempted to sin (Kiddushin 29b-30a). (The basis for the obligation to get married by age twenty is the mitzva to procreate. “Until a man turns twenty, God sits and waits for him to get married. If he reaches the age of twenty and is not yet married, God says, ‘Let his bones swell up!’” Rambam likewise writes, “A man is commanded to procreate…. Once he has reached the age of twenty and has not married, he is guilty of disregarding a positive commandment” (MT, Laws of Marriage 15:2). Rosh, explaining this age limit, writes similarly, “It is inconceivable for a person to disregard the mitzva of procreation forever” (Kiddushin 1:42). Elsewhere he writes, “If an unmarried man past the age of twenty does not want to get married, it is proper for the beit din to compel him to get married in order to fulfill the mitzva of procreation” (Yevamot 6:16). Other Rishonim who say likewise include SmagAseh 49), Rabbeinu Yeruḥam (Toldot Adam Ve-Ḥavanetiv 22, ḥelek 2), and Tur. SA states, “If a man passes the age of twenty and does not want to get married, the beit din compels him to do so, in order to fulfill the mitzva of procreation” (EH 1:3). Responsa Maharam Padua §45 states that anyone who postpones marriage “transgresses a positive commandment each and every day.” Likewise, Maharit writes: The beit din compels a man to marry in order to fulfill the mitzva of procreation, even though the mitzva of procreation remains constant throughout life and one is exempt after fulfilling it, so one who is lazy about it has postponed the mitzva but not completely disregarded it. Nevertheless, because he is commanded, he is still disregarding the fulfillment of a mitzva…. [Therefore,] if a man takes an oath that he will not get married until after he turns twenty, even if he specifies that he will delay it for only a year, he has taken an oath to disregard a mitzva, and the oath therefore does not take effect. (Responsa Maharit YD §47; likewise Shiyarei Knesset Ha-gedola [YD 236, Hagahot Tur 44] and Yafeh La-lev vol. 4, EH 1:12) However, according to Rashba, one who swears that he will not get married until he is over the age of twenty is not considered to have taken an oath to disregard a positive commandment, since he can fulfill the mitzva later (Responsa Rashba 4:91). Ḥikrei Lev (EH §1) agrees, since it is possible to fulfill the mitzva at a time later than the ideal. As long as it is possible for him to keep his oath and still fulfill the mitzva, he is not considered to have sworn to disregard a mitzva. Nevertheless, Ḥikrei Lev adds, “He is punished by heaven for the time during which he disregards a positive commandment; furthermore, he could die before fulfilling the mitzva, in which case he will in fact have disregarded the positive commandment entirely.” We can also posit that Rashba’s leniency does not mean he is denying the rabbinic requirement to marry by the age of twenty. Rather, Rashba maintains that an oath that negates a rabbinic mitzva takes effect (Responsa Rashba 1:614). It is important to add that timing plays a significant role in fulfilling the mitzva of procreation, since the goal of the mitzva is to multiply and fill the world with people (Bereishit 1:28 and 9:7). Multiplying is dependent on two factors – how many children a couple would like to have, and when they begin having them. The younger that people are when they begin having children, the faster the next generation can begin to multiply. This is why the Sages prohibited getting married on Ḥol Ha-mo’ed. If it were permitted, people might delay marriage by a few months in order to get married then, and that would negatively impact procreation (Ḥagiga 8b; SA 546:1-2; Peninei Halakha: Mo’adim 10:4). The Sages also said, “Yehoshua was punished only because he prevented the Jewish people from fulfilling the mitzva of procreation for one night” (Eruvin 63b). Other critical reasons to insist on marriage by the age of twenty are the fulfillment of the mitzva of ona and the prevention of sinful thoughts, as explained in Kiddushin 29b (see above). Rambam codifies: “Likewise, it is rabbinically mandated that a man not remain single, so that he will not have sinful thoughts” (MT, Laws of Marriage 15:16). Ritva (Yevamot 61b); Hasagot Ha-Ra’avad and Nimukei Yosef (Yevamot 19b in Rif pages); Levush 1:8; and AHS 1:7 all write similarly. See 4:7-8 above.)
The purpose of creation is to increase life in the world, as the Torah says at the end of the creation story: “God blessed them and God said to them, ‘Be fruitful and multiply, fill the earth and conquer it’” (Bereishit 1:28; similarly, ibid. 1:22, 8:17, 9:1, 7). As an extension of this, the Torah prohibits castrating any male, human or animal. It says regarding sacrificial offerings, “You shall not offer to the Lord anything [with its testes] bruised or crushed or torn or cut. You must not do this in your land” (Vayikra 22:24). The Sages understand “You must not do this” to be a prohibition on damaging the reproductive organs, and “in your land” to be an extension of the prohibition to any male, animal or human. The penalty for castrating is lashes. Although the Torah uses the words “in your land,” the Sages have a tradition that the prohibition applies outside Eretz Yisrael as well (Shabbat 110b; MT, Laws of Sexual Prohibitions 16:10).
The commandment of procreation: [Parashat] Bereshit has one positive commandment and that is the commandment of procreation, as it is stated (Genesis 1:28), “And God blessed them and told them to procreate.”
That is that He commanded us to be fruitful and multiply, with the intention of preserving the species. And that is the commandment of piryah verivyah. And that is His, may He be exalted, saying, "And you, be fruitful and multiply" (Genesis 9:7). And they have already explained (Berakhot 16a) that a groom is exempt from the recitation of Shema on account of being busy with [this] commandment. And the laws of this commandment have already been explained in Chapter 7 of Yevamot. But women are not obligated in this commandment. And in the explanation, they said (Yevamot 65b), "A man is commanded to be fruitful and multiply, but not a woman." (See Parashat Bereishit; Mishneh Torah, Marriage 15.)
(Tet) [But even] ‘before they called,’ their disgrace was revealed, as it is written, (Num. 11:10), “And [Moshe] heard the people weeping, each family apart” – meaning, about the sexual prohibitions [of blood-relatives] that had been forbidden to them. And behold in Gur Aryeh on Parashat Vayigash, (Gur Aryeh on Genesis 46:10.) [its author] asks that since Israel had the status of converts with the receiving of the Torah – as it is found in Yevamot 46a-46b, that they required circumcision, sprinkling and immersing like the law for converts – and it is established for us that a convert [may] marry his sister, since “a convert that converts is like a newly born infant”; (Yevamot 22a.) if so, it should have been appropriate to permit sexual relations between relatives in that generation. And he answers that we only say “a convert that converts is like a newly born infant” about a convert who converted on his own, from his own will – then he is as a newly born infant. But at the time of the giving of the Torah when they were forced to receive it – in that He overturned the mountain above them like a tub – they were accordingly not as a newly born infant. See there. Therefore “they cried for their families,” because of the affairs of the sexual prohibitions [of blood-relatives], since the manna had forced them to accept the Torah [and not have the leniency of the convert in this regard] – as I wrote in Paragraph Chet. Hence they were forbidden with their relatives. However if it had not been by force – but rather from [their own] will and from [their] choice – they would have been permitted with their relatives, as we elucidated. Yet behold in Yevamot 62b, Rabbi Yochanan and Resh Lakish disagree about a gentile who had children and [then] converted – as Rabbi Yochanan reasons that he fulfilled [the commandment of] “Be fruitful and multiply” (Gen. 1:28), as behold he has children; whereas Resh Lakish reasons that “a convert who converts is like a newly born infant,” and he [still] needs to fulfill “Be fruitful and multiply.” And at first glance you could ask [the following] difficulty: [In] that which they say there in the Talmud (Yevamot 61b-62a) in the argument between the School of Shammai and the School of Hillel, the School of Shammai reasons [that the requirement is] two male [offspring], and the School of Hillel reasons [that it is] a male and a female. And the reason of the School of Shammai there is that they learn from Moshe, as he had two sons and [then] separated from [his] wife; whereas the School of Hillel learns from the creation of the world, “male and female” (Gen. 1:27). And [the Talmud asks], “Let the School of Hillel learn from Moshe”; and answers, “Moshe separated on his own [and was not commanded by God], and [only afterward] did the Holy One, blessed be He, agree with him.” See there. But if so, according to the School of Shammai that learns from Moshe – granted that he fulfilled “Be fruitful and multiply” with two males; but behold, at the time of the giving of the Torah, they had the status of converts! And [though this is not a problem for Rabbi Yochanan], for Resh Lakish, [Moshe would still have] needed to fulfill “Be fruitful and multiply,” as he was like a newly born infant. However according to what is written in Gur Aryeh – that [when the conversion] is by force, the convert is not as a newly born infant – it is fine, even according to Resh Lakish. And with this, the question of Tosafot (at the beginning of Paragraph Chet) is resolved: As Aharon and Miriam did not speak against Moshe until after [they had been at] Kivrot-Hataavah; since before then, they had reasoned that [the principle of] “a convert that converts is like a newly born infant” [applied to them] – and [so Moshe] needed to fulfill, “Be fruitful and multiply,” even if he had sons from before. And if so, Moshe certainly would not have negated the commandment [by separating from his wife] on his own; and so it was the Holy One, blessed be He, who commanded him. However when they saw that sexual prohibitions [with blood-relatives] were forbidden to them at Kivrot-Hataavah – and that is from the reason that a forced convert is not as a newly born infant, as it is written in Gur Aryeh; and Moshe [accordingly] fulfilled “Be fruitful and multiply” with his earlier children – they found an opening to suspect [the correctness of his decision]. As he separated on his own, since he was not negating a commandment with this – as he fulfilled “Be fruitful and multiply’ with [his] two sons, even according to the School of Hillel, who only add that it is even sufficient with one male and one female according to the opinion of the Talmud Yerushalmi Yevamot 6:6, 7c. And hence they quarreled (Num. 12:2), “Has He not spoken through us as well?” [This was] until the Holy One, blessed be He, answered them (Num. 12:8), “I speak to him mouth to mouth” – I agreed to his words.
Blessed be the name of the Holy One, blessed is He, who desired goodness for his creations. For He knew that it is not good for man to be alone and therefore He made a fitting helper for him, for the intent of the creation of man is to be fertile and to increase, and this is impossible without a helper. Therefore He commanded him to cling to the helper whom He made for him. Thus every man is obligated to marry a woman in order to be fertile and increase, for anyone who is not involved in reproduction is like one who sheds blood, as it is written, "Whoever sheds the blood of man," and juxtaposed to it , "Be fertile, then, and increase." And it is as though he is diminishing the [Divine] image, for it is written that in the image of God did He create him, and you shall be fertile and increase. And he causes the Divine Presence to be removed from Israel. And anyone who remains without a wife remains without goodness, without blessing, without a dwelling, without Torah, without a wall, without peace. Rabbi Elazar said, "Anyone who does not have a wife is not a man." When he marries, his sins become unreliable, as it is said, "He who finds a wife has found happiness And has won the favor of the LORD." It is an extremely great commandment, for we only sell a Torah scroll in order to be able to learn Torah and to marry a woman. A man is commanded to marry a woman when he is eighteen years old, as it is taught, "eighteen years for the [wedding] canopy," but one who does so earlier at the age of thirteen, this is a choice [fulfillment of the] command. Our Rabbis have taught, one who marries off his sons and daughters close to their period of puberty, regarding him Scripture states, "You will know that all is well in your tent, etc." Abaye said, I am better than my colleagues because I married at the age of sixteen, but had I married at fourteen, it would have been an arrow in the eyes of Satan. But one must not marry them before thirteen, for this is like lewdness. Under no circumstance should one pass twenty years without a wife, as Raba said, and the school of Rabbi Ishmael taught, until the age of twenty the Holy One, blessed is He, waits for a man to marry. When he passes twenty years without marrying, the Holy One, blessed is He, says, "His bones shall swell." My father wrote of a single man who has passed twenty years and does not want to marry, that the court forces him to marry so that he may fulfill the commandment of reproduction. However, one for whom it will be impossible to study should he marry is not obligated to marry by twenty. The words of the Rambam: If he is busy with Torah and is occupied by it, and is afraid to marry because the burden of providing sustenance will distract him from Torah, he may delay, as one who is involved in a mitzvah is exempt from another mitzvah, and all the more so in the study of Torah. One whose soul has constantly desired Torah, such as Ben Azai, and he clung to it all his days and did not marry, he has not sinned as long as his desire does not overcome him. My father the Rosh says this refers to when it would be impossible for him to study [after marrying]--then he should study and afterward marry. I do not know the extent of this study, but it cannot be that one could abstain from reproduction all his days, for we have not seen such a thing other than Ben Azai, whose soul desired Torah. Therefore, because man consists of male and female, there is a commandment of reproduction. Should the son be a eunuch or the daughter an ailonyit [a woman with arrested sexual development who cannot have children], he has not fulfilled the command of reproduction. If he had sons and they died, he has not fulfilled the command of reproduction. However if they died and left behind children, since the son had a son or daughter or the daughter had a son or daughter, reproduction has been fulfilled. But if one of them died without children and the second has a son or daughter, he has not fulfilled it. If he had children while he was a Gentile and he and his children converted, then he has fulfilled [the mitzvah of] reproduction but a slave who had sons, and he and they were freed, has not fulfilled reproduction. And even one who has fulfilled his obligation of reproduction is forbidden from remaining without a wife, as Rabbi Nachman said: Even if a man has several children, he is forbidden from remaining without a wife, as it is said, "It is not good for man to be alone." Rabbi Yehoshua said: If he married in his youth, he shall marry in his old age. If he had children in his youth, he shall have children in his old age. As it is said, "Sow your seed in the morning, and don't hold back your hand in the evening." There is no difference between one who has children and one who does not except with regard to the matter of selling a Torah scroll for one must always marry a child-bearing woman if he is able to [afford it] even if he has many children and if it is not within his grasp [to afford] to marry a child-bearing woman without selling a Sefer Torah then if he does not have children he should sell a Sefer Torah so that he can marry a child-bearing woman but if he already has children then he should not sell a Sefer Torah but marry a non child-bearing woman rather than remain without a wife. Some say that even if he has children he should sell a Sefer Torah so that he can marry a child-bearing woman and that there is no difference between a child-bearing and n0n-child-bearing woman except for a case where he married her and stayed ten years without her giving birth , so that if he has stayed with her for ten years he's obligated to divorce her in order to fulfill procreation but if he has children then he's not obligated to divorce her for R. Yehoshua only said that ideally he should marry a child-bearing wife [also] in his older years but he's not obligated to divorce her if she's not child-bearing and this too is the opinion of my father my master the Rosh. A man can marry a number of wives for Rava said a man can marry many wives and this is as long as he is able to provide for them nevertheless our Sages gave good advice not to marry more than four wives so that each one can spend "time" [together with her husband] once / month. In a place where there is an edict not to marry more than one wife we follow that custom. A woman is not obligated in procreation therefore if she asks for a divorce on the grounds that she's unable to build a family with him, we don't listen to her as will be explained late on regarding those we force to divorce in the Laws of Divorce.
One of the wonders and axioms of nature is the fact that all things created earlier are inferior to those created later. Nature proceeds from the primitive towards the sophisticated. Man being the last in a string of creations is therefore the most perfect and the most sophisticated (Bereshit Rabbah 19). Rabbi Yehudah son of Rabbi Simon states that all things created subsequent to something else enjoy dominion over those things created prior to them. Man is therefore the most dominant creature, none daring to raise their heads against him. We do not observe fully-grown camels attack lion cubs or baby tigers, since in the order of things the species created earlier is instinctively aware of its inferior status vis a vis the products of a later stage of creation (Psalms 104,2). "How great are Your works, O Lord." The Talmud Shabbat 121 asks, "Why is it that a live baby does not need to be guarded against mice? The answer is that nature operates in such a way that even helpless, unarmed man is superior to the animals.” "The fear and dread of you will be on all living creatures of the earth." (Genesis 9,2). Natural laws apply on the assumption and with the proviso that man-- supreme creature that he is-- lives up to his purpose and abilities. Natural laws are suspended on the occasion when a miracle is performed. This can be due to part of mankind having lost "the image of G-d in which he was created," or to all of mankind having forfeited this image due to their collective sinful conduct. The miracle is in fact based on the covenant made by G-d with His entire creation that when the occasion arises, its subservience to the will of the Creator will be demonstrated by its deviating from its normal behavior. Generally, the "normal" behavior is proof that nature is not a deity, but that its conduct is controlled, not free. This "normality" is reversed on occasion in order to demonstrate the same point by nature's inverted behavior. The fact that nature, after having once "run wild," returns to its usual pattern is proof that the very deviation was due to the will of G-d. Example is Exodus 14,27, "The sea returned to its normal state at the turn of morning." There are numerous other examples of this. When nature acts totally out of character on a prolonged regular basis, that fact reflects on the state of man. When the animal kingdom has observed man acting animalistically, it ceases to show obeisance to man, and the rules we read in this Parshah concerning the natural awe that animals display for humans no longer apply. The same is true of such phenomena as wind, fire, and water, all of which demonstrate their destructive potential against man under such circumstances. Had man lived up to his destiny, those elements would not represent any danger to us, and harnessing their useful potential would not be a struggle, but they would willingly put all their power at our disposal. A king whose closest advisors act rebelliously cannot expect loyalty and obedience from the populace at large. Similarly, disobedience by man against G-d leads to corruption in other sections of the universe, right down to the basic elements. When Hillel said, "When I am present, everyone is present" (Sukkah 53), what he meant was, "When man is O.K.,every thing is O.K.," i.e. all other creatures and parts of the universe behave predictably and beneficially. When the leaders of the people behave in exemplary fashion, the population at large is apt to emulate such behavior. The reverse is true also. This is why the Talmud in Shabbat 151 interprets Psalms 49,13, "But man with all his honor will not outlast the night," to mean that under the adverse conditions man has created himself, he will not be better off than the beasts. When stating that lions do not attack humans when there are at least two humans-- and the observation is made that we know from experience that this simply is not so-- the Talmud answers that this only proves that the men who have been attacked by the lions lacked the qualities that make up the kind of person who is entitled to enjoy mastery over the beasts. The tribes of Reuben and Gad exhorted Joshua to "be strong and brave." The first time they refer to the self confidence he needs to display as a leader. The second time they refer to the mastery over inner temptations he must acquire in order to command the unswerving loyalty and obedience of the people (compare Joshua chapter 1). While he had been in the ark providing for all the animals, Noach-was protected, although the animals had previously been corrupted through the perversion of mankind. When Isaiah describes his vision of the lion eating straw, this refers to the restoration of a state of nature as had occurred after the deluge in Parshat Noach (Isaiah 11,7). When the lions fail to attack Daniel in the den, this is merely a demonstration of the natural order of things, the lions having become sensitive to the type of man who faced them (Daniel chapter 6). Daniel describes the impotence of the lion against him as being a result of his upright behaviour towards G-d and his loyal conduct vis a vis the king. Not having eaten any treyfah food or drunk prohibited wine intended for pagan libations was part of the control over the evil urge that Daniel had exercised. This had imprinted on his face the aura of being a moral man, something animals can sense. The same idea is true concerning other elements of nature that can hurt or even destroy man. Such destruction, if and when it occurs, is due only to man's corruption and nature's subsequent insensitivity to man. Chananyah and his companions were unharmed by the fire in the furnace Nebuchadnezzar had thrown them into, because they, like Daniel, represented man as envisaged by G-d. They had therefore been able to hold nature in check. The discussion cited in Pessachim 118 between the angel in charge of hail and Gabriel illustrates our point. The angel in charge of hail had volunteered to quench the fire in the furnace. Gabriel replied that this would not be meaningful since water, the natural enemy of fire, would simply have been viewed as having had the upper hand over the fire in the furnace. However, the angel Gabriel being the angel in charge of fire, would descend and, while heating the furnace from the outside, cool the inside, and thus save the three men. This would be a far more convincing miracle. When Abraham had been thrown into Nimrod's furnace, G-d handled his salvation personally, drawing a parallel between His own uniqueness and the unique personality of Abraham the monotheist. Abraham deserved to be saved by the One and Only One whom he served directly. The reverse can be true also. The wild ass that bit Rabbi Chaninah died of its bite, since it had attacked a man who had been free from sin (Berachot 33). As the latter proclaimed, "Death is not caused by the snake but by sin." Kings I Chapter 20, tells of an incident when someone not normally afraid of lions due to his superior moral level was nonetheless killed by a lion as a penalty for having disregarded the order of a prophet.
Since the Torah approves of the following order in life: 1) building a house, 2) a vineyard (livelihood), 3) taking a wife, we read about the betrothal of Isaac at the end of this Parshah, just as at the story of man's creation his betrothal was the culmination of the process of his creation (compare laws about exclusion from military service Deut. 20,5-7 and Talmud Sotah 44). Apart from the fact that it is foolish to assume responsibilities such as marriage without due preparation, it also results in the husband having no time to achieve his earthly tachlit, purpose, since he will not have leisure to study Torah (Kiddushin 29). The fact that Isaac waited till the age of forty, i.e. the age at which one reaches binah understanding, insight, indicates that such maturity is needed. Even an Esau made a point of getting married at the age of forty, to demonstrate his own maturity to one and all (Bereshit Rabbah 65). Under such circumstances, what the Talmud calls zivvug sheyni, the second mating can take place, and G-d matches partners so that they complement each other suitably.
Since the nourishment provided for the various species of the universe is commensurate with their respective needs, it is axiomatic that the most advanced species are provided with the most advanced form of nourishment available. Normally, the type of food provided for a species is on a level that is one degree lower in the order of life than the species to be fed by it. Since we have stipulated elsewhere that the order of creation proceeded from the simple towards the more sophisticated, it follows that the lowest form of life derives its food supply from primordial matter. This would be immediately below it in the order of creation. After all, the lowest form of existence is primordial matter. Next would be the four basic elements, all of which rank equal in the scheme of created matter. Therefore, air, fire, earth and water act respectively as nourishment for plant life, the latter being of a more sophisticated nature than the basic elements. If plants need rain or water to sustain them, this is in accordance with such natural order as we have described. On the other hand, development, growth of the inert form is possible only through the infusion of an amalgamation with any or all of the basic materials contained in primordial matter. When a creature of a certain level in the world of matter receives its nourishment, or part of it, from a category more than one rung lower than itself, this is a curse. When we are told that the serpent in addition to feeding on plants, also feeds on earth, a lower form of created matter, this is a curse. (Genesis 3,14). Also man,-as long as he had been restricted to a vegetarion diet- (Genesis 1,29) was not yet at the elevated level where his food supply was only one category lower in the scheme of things than he himself. Possibly, the verse (Genesis 1,28) "and have dominion over the fish in the sea, over the fowl in the air and over every living thing that creeps on the earth," was in fact permission to also feed on an animal diet. The fact that such an animal diet was withheld till after the deluge, could have been the result of the original sin. The gradual decline of animals into becoming carnivorous beasts, is merely a form of corruption paralleling the corruption of man during the period preceding the deluge. This is why Isaiah predicts in chapter eleven, that all these carnivorous beasts will undergo a change of nature in the post messianic era. Since the Jewish people have attained the stature of am segulah, "precious nation," their nourishment does not only include the category immediately below them in the world of matter, but even part of their own category. G-d describes this in Deut.7,16, when the Torah says "you will consume all the nations the Lord your G-d gives you, your eyes shall have no pity on them." This refers to our having been granted permission to ensure our continued existence and well being at the expense of gentile nations worshipping idols and practicing other perversions. When we find that the Talmud Pessachim 49, states that the ignorant is not permitted the consumption of meat, this may mean that any person who has not qualified to be a member of the human race "in good standing," is not allowed to use the immediately lower category of life to serve as the material that satiates his appetites. To make indiscriminate use of creatures only a single category less sophisticated than ourselves, we must first prove that we ourselves live up to our own destiny, are intelligent creatures, chay ha-medabber.. Both Bileam (Numbers 24,8), Joshua and Caleb (Numbers 14,9) describe Israel as "consuming" its enemies. There are humans whose way of life places them sufficiently below us that they may serve as our life sustainers. Food, after all, is an aspect of life sustaining matter. On the other hand, food too far below our rank would drag us down to its level; therefore, insects etc. are forbidden. Since cannibalism is prohibited as despicable, the references above refer to our right to dispose of these nations as we see fit. A human being may fit into one of three categories. 1) He may be so ignorant that he has difficulty putting thoughts into words. 2) He may be capable of putting his thoughts into words, but his thoughts are so banal and mundane, that he only achieves basic purposes such as union with a mate, ("he shall cleave to his wife and they shall become one flesh") 3) He may belong to the select group who use the power of speech to express lofty thoughts, whose ideas are capable of standing on their own without physical sustenance. Of this group it is said "if he will live, he will die, but if he will die, he will live." (Yalkut Shimoi Bereshit 14) Dilution of the spiritual with the physical is apt to impair the spiritual to the point of death, whereas refinement of the spiritual to the exclusion of the physical, will result in life eternal. People of that category require two kinds of nourishment, one for the physical part of their beings, the other for the spiritual part. Our rabbis refer to this as "two tables." The physical part can be nourished successfully by a vegetarian diet, meat being forbidden to it, since it derives from the same level of creature. In such a type of person, the spiritual part is not considered integral to the total personality. Their intellect, being of the world of the spirits, does not require physical sustenance just as none of the spirits require this. This is the reason such individuals as Chanina survived on as little as a kav (6 eggs' volume) of carobs from Sabbath eve to Sabbath eve. (Taanit 24) This indeed may have been G-d’s wish when He created original man in whom the spirit, intellect reigned supreme before the fall. The food par excellence for people of such stature would be bread, (compare Proverbs 17,1, "better dry bread than meat obtained in an environment of strife") Concerning the "second table," the substance required by the spiritual part of such men is the product of his good deeds. In the words of Isaiah 3,10, "hail the just man for he is well off; he shall eat the fruit of his works." The meaning is allegorical, just as in Psalms 128,2, "you who eat the fruit of your labours," namely the good deeds you have performed sustain you into the hereafter, into kingdom come. When the Lord provided Manna for the Jewish people in the desert, it had been hoped that everyone would qualify as belonging to the highest category of person outlined above. If that had been so, the physical part of the Manna would have sustained the reduced needs of their bodies. Since the quality of that food was such that it could be completely assimilated by their bodies, none of it having to be excreted, only a small' quantity would have been needed. The spiritual part of their personalities would have been sustained by the many lessons to be learned from the composition, the quantity, the manner of delivery, by the time at which the Manna was to be gathered etc. The fact that G-d did provide meat in answer to the request of the Jewish people, but in a manner much less gracious than the way in which the Manna was provided, leads one to believe that the supply of the quail was a one time occurrence. It was merely meant to demonstrate that it was indeed G-d who had taken the people of Israel out of Egypt, not Moses and Aaron, as the Israelites had been complaining. The very fact that the people are once more reported as having demanded meat, (Numbers 11,4) proves that meat had not been part of their diet all along. Further proof that meat was a exceptional provision, lies in the fact that it came unaccompanied by such ordinances as the manner in which it had to be slaughtered, specific quantities for each person, how long it could be preserved etc., all details that had been spelled out about the Manna. When the Torah talks about "bread," and uses Manna as proof that "man does not live by bread alone, but by all that issues from the mouth of the Lord," (Deut.8,3) bread is a synomym for nourishment, and the lesson is that nourishment of a physical kind is solely for our physical parts, (elevated man category three) Observance of the instructions (motza pee hashem ) accompanying such food are the nourishment for our spiritual part. It will be shown that this too was the nature of the food supplied to Adam in the garden of Eden.
The author concludes that nefesh, soul at birth—though superior as a life motivating force to all other living creatures, just as the human body is superior to all other living creatures—is something quite primitive. Through the life experience it develops into the kind of force that matures. "Free will" is part of the force that helps this "life force" mature and become the kind of disembodied spirit that survives the flesh at the time the body dies. "Nefesh-Ruach-Neshamah” are the way stations in the progress of this "life motivating force" of man towards the formation of the disembodied immortal personality. "Ruach hakodesh,” holy spirit, is not yet the level at which "nevu-ah," prophetic insights can be achieved. That stage is reached only by the "neshamah" stage in a person's development. If actual nevua-ah is denied such people, it is only because their contemporaries do not deserve to be the beneficiaries of such prophetic insights (Sukkah 21).
On the other hand, as Rav Kook, first chief rabbi of Israel, writes, any intelligent person should know that Bereshit 1:28 (the command to rule the world), “does not mean the domination of a harsh ruler who afflicts his people and servants merely to fulfil his personal whim and desire, according to the crookedness of his heart.” Could God have really created such a complex and magnificent world solely for the caprice of humans?
Enquiring more closely into what is "sufficient", for example, in obtaining a livelihood, we find this too in a commandment, set forth in the account of Creation, "And G-d blessed them, and G-d said unto them: 'Be fruitful and multiply, fill the land and conquer it.'" (Genesis 1:28). And it continues, "Behold, I have given you every herb bearing seed, which is upon the face of all the earth [.. to you it shall be for food]" (ibid. 1:29). Hence, to seek a sufficiency in food belongs to the class of the commanded.
Let us hold up, for example, the ethical yearning of not killing any living thing for human purposes. It’s impossible to deny something that is sensed by any feeling heart, that there is a general ethical deficiency in the human species that it fails to uphold the good and lofty feeling that it is wrong to take the life of any life for its own needs. And it’s completely impossible that the good God would make an everlasting law in a very good creation dictating that the human species could not sustain itself unless it clouds its ethical feelings by spilling blood, even the blood of animals. There’s no doubt to any intelligent person that when the Torah that says to Adam, (Genesis 1:28) “dominate the fish of the sea and the birds of the skies and any creature that crawls on the ground”, it does not mean a domination of a cruel dictator who treats his people harshly in order to bring about his own personal desires. God forbid that a law of servitude as disgusting as that should be of the ways of the good God, about whom it is said (Psalms 89:3) “the world is built with kindness”, and we see that all His ways are filled with kindness and compassion. Isn’t it self-explanatory from the Torah, from the fact that Adam was not allowed have meat for eating? If that’s true, what kind of domination [was he to have] over all animals and insects, if it wasn’t for the well-being of those being dominated, to develop them, to improve their situation, to be involved in the development of them physically and spiritually? However, after the generation of the flood, where meat was allowed to be eaten, it certainly wasn’t meant to remain that way forever, for how can there be an ethical situation that changes and becomes nullified after it had already been the way to act? We are to increase holiness, not decrease it! Rather, the Divine Intellect saw that man had fallen from his ethical state, and until the time comes of recognition and awakening of true ethics, we cannot burden man with an ethical level that does not accord with his value system.
Study the book which leads all who want to be led to the truth, and is therefore called Torah (Law or Instruction), from the beginning of the account of the Creation to its end, and you will comprehend the opinion which we attempt to expound. For no part of the creation is described as being in existence for the sake of another part, but each part is declared to be the product of God’s will, and to satisfy by its existence the intention [of the Creator]. This is expressed by the phrase, “And God saw that it was good” (Gen. 1:4, etc.). You know our interpretation of the saying of our Sages, “Scripture speaks the same language as is spoken by man.” But we call “good” that which is in accordance with the object we seek. When therefore Scripture relates in reference to the whole creation (Gen. 1:31), “And God saw all that He had made, and behold it was exceedingly good,” it declares thereby that everything created was well fitted for its object, and would never cease to act, and never be annihilated. This is especially pointed out by the word “exceedingly”; for sometimes a thing is temporarily good; it serves its purpose, and then it fails and ceases to act. But as regards the Creation it is said that everything was fit for its purpose, and able continually to act accordingly. You must not be misled by what is stated of the stars [that God put them in the firmament of the heavens] to give light upon the earth, and to rule by day and by night. You might perhaps think that here the purpose of their creation is described. This is not the case; we are only informed of the nature of the stars, which God desired to create with such properties that they should be able to give light and to rule. In a similar manner we must understand the passage, “And have dominion over the fish of the sea” (ibid. 1:28). Here it is not meant to say that man was created for this purpose, but only that this was the nature which God gave man. But as to the statement in Scripture that God gave the plants to man and other living beings, it agrees with the opinion of Aristotle and other philosophers. It is also reasonable to assume that the plants exist only for the benefit of the animals, since the latter cannot live without food. It is different with the stars, they do not exist only for our sake, that we should enjoy their good influence; for the expressions “to give light” and “to rule” merely describe, as we have stated above, the benefit which the creatures on earth derive from them. I have already explained to you the character of that influence that causes continually the good to descend from one being to another. To those who receive the good flowing down upon them, it may appear as if the being existed for them alone that sends forth its goodness and kindness unto them. Thus some citizen may imagine that it was for the purpose of protecting his house by night from thieves that the king was chosen. To some extent this is correct: for when his house is protected, and he has derived this benefit through the king whom the country had chosen, it appears as if it were the object of the king to protect the house of that man. In this manner we must explain every verse, the literal meaning of which would imply that something superior was created for the sake of something inferior, viz., that it is part of the nature of the superior thing [to influence the inferior in a certain manner].
Maimonides was most likely correct in ascribing the woman’s secluded place in the home to “the dignity and honor of a king’s daughter.” Considering the social practices of his time, it was indeed not proper for a respectable woman to roam the streets and the marketplaces; it was improper and occasionally quite dangerous. Yet the seclusion of women was also a form of control exercised by their husbands that turned the home for them very nearly into a “prison.” At least one midrashic opinion attempts to find a basis for such control in the Torah itself. When God created Adam, through him He blessed the future male race and said: “Multiply and fill the earth and subdue it.”45 (Genesis 1:28.) If the word in the Hebrew original, kivshuha, were to stand by itself it may be understood as “subdue her,” i.e., the woman. On it follows the explanation: “The man subdues [i.e., controls] his wife, so that she should not walk around the marketplaces [i.e., outside the home] and not fall into disgrace [or sin], as happened to Dinah, the daughter of Leah, the wife of Jacob.”46 (Genesis 34:1.) For this reason she has to be kept back from public life. In Rabbi Meir’s opinion, the generally accepted attitude towards the wife’s withdrawal from society was: “She talks to her brothers and relatives and the husband does not object.”47 (Gittin 90a.)
In the second dimension of man’s existence, destiny, the question of suffering takes on new form. What is an Existence of Destiny? It is an active existence, when man confronts the environment into which he has been cast with an understanding of his uniqueness and value, freedom and capacity; without compromising his integrity and independence in his struggle with the outside world. The slogan of the “I” of destiny is: “Against your will you are born, and against your will you die” (M. Avot 4:22), but by your free will do you live. Man is born as an object, dies as an object, but it is within his capability to live as a “subject” — as a creator and innovator who impresses his individual imprimatur on his life and breaks out of a life of instinctive, automatic behavior into one of creative activity. According to Judaism, man’s mission in this world is to turn fate into destiny — an existence that is passive and influenced into an existence that is active and influential; an existence of compulsion, perplexity, and speechlessness into an existence full of will, vision, and initiative. The blessing of the Holy One to his creation fully defines man’s role: “Be fruitful and multiply and replenish the earth and subdue it” (Genesis 1:28). Conquer the environment and subjugate it. If you do not rule over it, it will enslave you. Destiny bestows on man a new status in God’s world. It bestows upon man a royal crown, and thus he becomes God’s partner in the work of creation.
And these four winds beget these four animals from the sea, because each nation is considered next to Yisrael like the sea, for they are not from a settled domain, and Yisrael is compared to dry land [which is settled]. It says in the Midrash (Vayikra Rabbah: 13,5) ' "And four might beasts different from each other emerged from the sea" - If you [the Jews] are meritorious, from the sea, and if not from the forest. The beasts from the sea, for when they rise from the sea they already begin to die, whereas if they rise from the forest they aren't weak from the outset.' This is the explanation, the sea is far from the dry land, and if Yisrael are meritorious, so the nations will lack true existence, like any entity within the sea which lacks true existence. It's for this reason that fish, which are from the sea, do not require Shechita [any ritual slaughtering], and this is because they lack existence, for existence is found within being settled. Therefore if Yisrael merit, the empires don't have strength, and they arise from the sea. As it is said, if from their beginning of their existence they lacked strength and power, so it must be that they arose from the sea. And if [Yisrael] do not merit, so they will arise from the forest, which is settled. Even if the forest is separate from settlement as well, for within a forest one doesn't find human beings, only wild animals, but still in any event it [forest] is not entirely separate from settlement. Therefore it says [in Daniel] "And four winds stirring upon the sea". And it is such that when Daniel sees the empires, he sees four beasts, for in this manner it is appropriate that that the four empires possess dominion. And this is, because Man has the power and dominion over beasts, as it is written in the Torah [Bereshit 1, 28, 2 19]. And therefore it is appropriate that the empires of the world should appear in image and depiction of man. It's just that the dominion of these four empires are lacking the virtue of G-dliness which is distinct to Man, and from this aspect that they are lacking the virtue of G-dliness, their power is without G-dliness. Therefore, they [the empires] appear in the depiction of animals, for beasts lack this power of transcendent G-dliness. But power without transcendent G-dliness is actually stronger [in terms of brute force], which is something we also see within these empires. Therefore Daniel sees these them in the image and depiction of beasts. And when [Daniel] sees the Kingship of the King the Messiah, he sees him in the image and depiction of a human. For after he sees the empires in the form of four beasts, he sees the Kingship of Yisrael in image and depiction of a human, as it is said (Daniel, 7,13) "One like a human being came" for the Kingship of the King the Messiah, will be entire G-dly, therefore it [Yisrael] is called "The Son of Man".
Strive ever to draw nearer to God, to be more closely united to Him in love and piety, more devoted and faithful to thy sacred mission on earth. Strive also to make the earth a truly human habitation, its creatures truly human possessions, in order that, in addition to your internal resources you may acquire also external wealth as means for carrying out your mission of blessing, and in order to be able independently to establish a house, as a temple in which shall be reared young scions of Adam's race as ideal human beings, ideal Israelites. For such purpose, to grace such a house, take a wife and bring her into your home. Next follows the first task of your blessed mission of love, the first and the highest; to be all in all to helpless human creatures without claim or demand upon you; even to sacrifice your own welfare in order that they shall be able to attain to both earthly well-being and spiritual ideal; that your child may become man-Israel.
You are right also in asserting that, thus understood, revelation of the Divine will is absolutely required, whether external or internal, or both. I am not at all surprised that you can not follow me in my Biblical interpretations. For the present, therefore, accept my outlined statements as though they were mere personal hypotheses of my own; investigate their intrinsic truth; familiarize yourself with the thought: "How would it be if this were really the contents of the Torah?" and leave it to me to demonstrate later that such is really the case. Let us now continue. We have now, guided by the Torah, ascertained the position of man in creation. Neither as god nor as slave shall he stand in the midst of the creatures of the earth-world; but as brother, as co-working brother, occupying, however, the rank of first-born among his brother beings, because of the peculiar nature and extent of his service; he is to be administrator of the whole Divine estate, the earth-world; to provide and care for all therein according to the will of God. From God alone, source of all might, does man derive the right to take for his own use the earth-world, but with this right comes also the duty, only to appropriate the permitted, and to use that in strict accordance with the will of the Giver. "Good" should be for him only that which agrees with this Divine will and with the disposition fixed for objects by Divine wisdom; "evil" only that which stands in opposition to these principles. Not that should be deemed good or evil which is agreeable or disagreeable to him, man; which is pleasant or unpleasant to his sensual nature, or that which harmonizes with, or is opposed to, principles, arbitrarily selected by himself without reference to the will of Deity.
"And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so." (Genesis 1:28-30)
Upon seeing this, the King roars: "הגם לכבוש את המלכה עמי בבית"—“Does he mean to conquer (Rashi suggests he was accusing Haman of trying to rape Esther. (See also Amos Hakham, Da’at Mikra, Esther 46.) Ahashverosh’s words may also be interpreted as an accusation that Haman was trying to seduce Esther. This would be in keeping with the hypothesis mentioned above that Esther hoped that Ahashverosh would suspect Esther and Haman of having an affair.) the Queen while I am in the house?” The significance of Ahashverosh’s statement comes into focus when one realizes that once again, control over one’s wife is used as a metaphor for authority in one’s home. (See Ibn Ezra on 7:8, "הגם לכבוש".) In addition, in the case of Ahashverosh this metaphor has even greater significance than for the average husband. His wife is the Queen, his home is the palace and by extension, the entire kingdom. Ahashverosh is not simply accusing Haman of conquering his wife; he is accusing him of conquering his kingdom. (It is interesting that except for one possible exception (see Genesis 1:28 and Rashi "וכבשה") the verb “conquer” is always used in the Bible in the context of conquering land. See note 22.) Once again it is clear that Haman is executed because he is perceived as a threat to Ahashverosh’s authority.
The underlying logic is apparent in the first chapter of Genesis. All of nature shares with God the property of being creative, of bringing new life into being, but only humanity shares with God the moral choice of bringing new life into the world. Only for Adam and Eve is the phrase “Be fruitful and multiply” experienced not just as a blessing but as a command. (To the animals it is a blessing: Genesis 1:22. To humanity it is a command: Genesis 1:28, 9:1.) Bringing children into the world thus presupposes moral responsibility, for one might have chosen otherwise. That responsibility for those one has brought into existence extends to caring for them in their dependency, and to ensuring that they will have a world to inherit. Hence it is in the family that three great ethical concerns arise: welfare, or the care of dependents; education, or the handing on of accumulated wisdom to a new generation; and ecology, or concern with the fate of the world after our own lifetime.
29. “And God-Elohi”m-אלהי״ם blessed them.” (Genesis 1:28)
30. “And God-Elohi”m-אלהי״ם said to them.” (Genesis 1:28)
What is ‘one who conquers’? As it says: (Gen. 1:28) ... and conquer it... – that it should be conquered under his hand, like a dog, which is tamed and bound beneath a person’s hands.
“My beloved is like a gazelle or a fawn [ofer ha’ayalim]…” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, in truth you came to us first. “My beloved is like a gazelle” – just as the gazelle leaps, so the Holy One blessed be He leapt and bounded from Egypt to the sea and from the sea to Sinai. In Egypt, “I will pass in the land of Egypt…” (Exodus 12:12). At the sea, “this is my God and I will exalt Him” (Exodus 15:2). At Sinai, “He said: The Lord came from Sinai” (Deuteronomy 33:2). “Or a fawn” – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. (Rabbi Yosei teaches that "ofer ha'ayalim" means a fawn, and not a certain type of deer.) “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the wilderness of Sinai. “Watching from the windows” (Song of Songs 2:9) – “the Lord descended upon Mount Sinai…” (Exodus 19:20). “Peering through the cracks” (Song of Songs 2:9) – “God spoke all these matters…” (Exodus 20:1). “My beloved spoke up and said to me” (Song of Songs 2:10) – “I am the Lord your God” (Exodus 20:2). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, You told us that You will come to us first. “My beloved is like a gazelle” – just as the gazelle appears and is then concealed, so, the initial redeemer appeared and was then concealed. Rabbi Berekhya said in the name of Rabbi Levi: Like the initial redeemer, so will be the ultimate redeemer. The initial redeemer, this is Moses; he appeared to them and was then concealed from them. How long was he concealed from them? Rabbi Tanḥuma said: Three months; that is what is written: “They encountered Moses and Aaron…” (Exodus 5:20). (“Encountered” indicates that there had been an interruption in the contact between them.) The ultimate redeemer, too, will appear to them and will then be concealed from them. How long will he be concealed from them? Rabbi Tanḥuma said in the name of Rabbi Ḥama ben Rabbi Hoshaya: Forty-five days. That is what is written: “From the time of the abolishing of the daily offering and the setting up of the abomination of desolation there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). How many are these extra days? They are the forty-five days that he will be concealed from them and will then reappear to them. Where will he take them? (Where will they be during those forty-five days?) Some say to the Judean desert, and some say to the wilderness of Siḥon and Og. Anyone who believes him and follows him will eat roots of the broom tree and saltwort leaves; that is what is written: “Who pick saltwort from bushes, and the root of the broom tree is their food” (Job 30:4). Anyone who does not follow him will go and make peace with the nations of the world, and they will ultimately kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, the Holy One blessed be He will cause manna to fall for them. That is what is written: “I will yet settle you in tents as in the appointed [moed] days” (Hosea 12:10), and it says: “The appointed time [moed] of your exodus from Egypt” (Deuteronomy 16:6). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the western wall of the Temple, which is never destroyed. Why? It is because the Divine Presence is in the west. “Watching from the windows” (Song of Songs 2:9) – due to the merit of the patriarchs; “peering through the cracks” (Song of Songs 2:9) – due to the merit of the matriarchs. Just as there is a distinction between a window and a crack, so there is a distinction between the merit of the patriarchs and the merit of the matriarchs. “My beloved spoke up and said to me” (Song of Songs 2:10) – what did He say? “As I live, the utterance of the Lord, that you will don all of them like jewelry, and you will tie them like a bride” (Isaiah 49:18). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – just as this gazelle leaps from place to place, from fence to fence, from tree to tree, and from booth to booth, so, the Holy One blessed be He leaps and bounds from this synagogue to that synagogue. Why to that extent? It is order to bless Israel, as it is stated: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). By what merit? It is by the merit of Abraham our patriarch, as it is written: “So [ko] you shall bless,” just as it says: “So [ko] shall be your offspring” (Genesis 15:5). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – when the Holy One blessed be He came to visit Abraham our patriarch on the third day since his circumcision, just as it says: “The Lord appeared to him in the plains of Mamre, and he was sitting [yoshev]…” (Genesis 18:1). Yashav is written. (Yoshev is written without a vav, so it looks like yashav.) He sought to stand; the Holy One blessed be He said to him: Sit, Abraham, you are a paradigm for your descendants, as when your descendants enter synagogues and study halls and recite Shema, they sit and My glory stands. What is the source? “God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is not written here, “God omed,” (The word “stands” would usually be rendered as omed.) but rather, “God nitzav,” at the ready. This is just as it says: “It will be before they call, I will answer” (Isaiah 65:24). That is why it is stated: “Behold, he is standing behind our wall”; these are the synagogues and study halls. “Watching from the windows” (Song of Songs 2:9) – when the Holy One blessed be He said to Aaron and his sons: “So you shall bless…,” Israel said before the Holy One blessed be He: ‘Master of the universe, to the priests You said that they should bless us. We need only Your blessings and to be blessed from Your mouth.’ That is what is written: “Look from Your holy abode, from Heaven, and bless Your people Israel” (Deuteronomy 26:15). The Holy One blessed be He said to them: ‘Although I said to the priests that they should bless you, with them I stand and bless you.’ That is why the priests spread their hands, saying: The Holy One blessed be He is standing behind us. That is why it says: “Watching from the windows” – from between the priests’ shoulders; “peering through the cracks” (Song of Songs 2:9) – from between the priests’ fingers. “My beloved spoke up and said to me” – “and I will bless them” (Numbers 6:27). “So you shall bless” – that is what is written: “I will render you a great nation…” (Genesis 12:2). Rabbi Pinḥas ben Yair said: The Holy One blessed be He blessed Abraham with seven blessings, and these are they: “I will render you a great nation” (Genesis 12:2); “I will bless you” (Genesis 12:2); “I will make your name great” (Genesis 12:2); “you will be a blessing” (Genesis 12:2). I will bless those who bless you” (Genesis 12:3); “one who curses you, I will curse” (Genesis 12:3), “[all the families of the earth] will be blessed in you” (Genesis 12:3). These correspond to the seven verses in the act of Creation in which “that it was good” is written. (Seven including Genesis 1:31: “And it was very good.”) Rabbi Levi bar Ḥayata and Rabbi Abba son of Rabbi Ḥiyya bar Abba said: There are three expressions of greatness and four blessings written here. He apprised him that there would be three patriarchs and four matriarchs. But is it not that there are only two expressions of greatness? “I will render you [ve’e’eskha]” is an expression of greatness (Thus, there are, in fact, three expressions of greatness.) , as it is written: “It is the Lord who appointed [asa] Moses [and Aaron]” (I Samuel 12:6). Rabbi Shimon ben Lakish said: “I will render you a great nation” (Genesis 12:2) – this is that we recite: God of Abraham. “I will bless you” (Genesis 12:2) – this is that we recite: God of Isaac. “I will make your name great” (Genesis 12:2) – this is that we recite: God of Jacob. Do we, perhaps, conclude with all of them? The verse states: “You will be a blessing” (Genesis 12:2) – it is with you they conclude: The Shield of Abraham, and we do not conclude with all of them. (This midrash is referring to the first blessing of the Amida prayer.) Rabbi Ḥiyya bar Ze’eira said: “You will be a blessing” – your blessing precedes Mine, as after they recite Shield of Abraham, only then do they recite: Who revives the dead. Another matter: “You will be a blessing [berakha]” (Genesis 12:2) – you will be a pool [berekha]. Just as this pool purifies the impure, you, too, draw the distant under the wings of the Divine Presence. “I will render you [ve’e’eskha] a great nation” (Genesis 12:2) – Rabbi Berekhya said: It is not written here, Etenkha, (See Genesis 17:20: “I will make him [untativ] a great nation.” asimekha) , (See Genesis 46:3: “I will make you [asimekha] a great nation there.”) but rather ve’e’eskha. (This connotes creation of a new entity.) After I create you as a new creation, just as it says: “God made [vayaas] the firmament” (Genesis 1:7), then you will be fruitful and multiply. “A great nation” (Genesis 12:2) – Abraham said before Him: ‘Master of the universe, from Noah, did You not produce seventy nations?’ He said to him: ‘That nation in whose regard it is written: “For who is a great nation” (Deuteronomy 4:7), I am producing from you.’ Rabbi Pinḥas HaKohen bar Ḥama said: When did the Holy One blessed be He render Abraham a great nation? It was when they departed from Egypt, came to Sinai, received the Torah, and arrived in the Land of Israel. Moses looked at them and said: They have been rendered just as the Holy One blessed be He promised to the elder, as it is stated: “And who is a great nation” (Deuteronomy 4:8). Alternatively, “a great nation” – as I will give your descendants the Torah, and from it they will be called a great nation, as it is stated: “It is a particularly wise and understanding people, this great nation” (Deuteronomy 4:6). “I will bless you” (Genesis 12:2) – Rabbi Berekhya said: Because travel causes a person three phenomena: It lessens procreation, it lessens his expenditure, (It reduces his disposable income.) and it lessens his reputation; that is why it was stated to him: “I will render you a great nation” (Genesis 12:2) – travel will not lessen your procreation; “I will bless you” – travel will not lessen your expenditure; “I will make your name great” (Genesis 12:2) – it will not lessen your reputation. People say in a parable: From house to house, a cloak; from place to place, a soul. However, you will lose neither a soul nor property. “You will be a blessing” (Genesis 12:2) – it is already written: “I will bless you” (Genesis 12:2); why does the verse state: “You will be a blessing”? Rabbi Eliezer said: The Holy One blessed be He said to him: ‘From when I created My world until now, I needed to bless My creations,’ as it is stated: “God blessed them…” (Genesis 1:28), and it says: “God blessed Noah and his sons” (Genesis 9:1). ‘But from here on, the blessings are granted to you; to one whom you see fit to bless, bless.’ Nevertheless, Abraham did not bless his sons. Why is it so? It is analogous to a king who had an orchard and he entrusted it to a sharecropper. In that orchard there was one tree that was an elixir of life and one tree a deadly poison. The sharecropper said: I will cultivate and complete [my work], and the king will do with his orchard what he chooses. So, the king, this is the Holy One blessed be He. The orchard, this is the world. He granted it to Abraham, as He said to him: “You will be a blessing.” What did Abraham do? He had two sons, one righteous and one wicked: Isaac and Ishmael. Abraham said: If I bless Isaac, Ishmael will request to be blessed, and he is wicked. Rather, I am a servant; I am flesh and blood. Tomorrow, I will pass from the world, and what the Holy One blessed be He wishes to do in His world, He will do. When Abraham passed away, the Holy One blessed be He appeared to Isaac and blessed him, as it is stated: “It was after the death of Abraham, [God blessed Isaac his son]” (Genesis 25:11). Isaac blessed Jacob, and Jacob blessed the twelve tribes, as it is stated: “All these are the tribes of Israel, twelve, and this is that which their father spoke to them, and he blessed them” (Genesis 49:28). From here on, the Holy One blessed be He said: ‘The blessings are granted to you. The priests will bless My children, just as I said to Abraham their patriarch: “You will be a blessing.”’ That is why it is stated: “So you shall bless…”
“Speak to the children of Israel, and say to them: When you will come into the land of your dwellings, that I am giving to you” (Numbers 15:2). “When you will come into the land of your dwellings” – halakha: How many matters is a person obligated to perform for his son? Our Rabbis taught: There are five matters that a father is obligated to perform for his son. ( Tosefta Kiddushin 1:8.) The father is the Holy One blessed be He, and the son is Israel. Just as the father is obligated to circumcise his son, so the Holy One blessed be He did for Israel, as He circumcised them by means of Joshua. “Make flint knives for yourself [and circumcise the children of Israel]” (Joshua 5:2). The father is obligated to redeem him, and the Holy One blessed be He redeemed Israel, as it is stated: “To redeem for Himself as a people” (II Samuel 7:23). To teach him Torah; the Holy One blessed be He taught Torah to Israel: “You shall teach them to your children” (Deuteronomy 11:19), and it is written: “I am the Lord your God, who teaches you for your own benefit” (Isaiah 48:17). To teach him mitzvot; the Holy One blessed be He taught mitzvot to Israel. To marry a wife to him; the Holy One blessed be He said to them: “Be fruitful and multiply” (Genesis 1:28). The father is obligated to his son, to feed him and to give him to drink, to bathe him, to smear him with oil, (Oil was used as an ointment.) and to clothe him. So, the Holy One blessed be He did for Israel. “I washed you with water and rinsed your blood…[and I anointed you with oil]. I clothed you in embroidery” (Ezekiel 16:9–10); “and My bread that I gave you” (Ezekiel 16:19); “rise, well, (A well of water.) call to it” (Numbers 21:17). Just as the father gives property to his son, so the Holy One blessed be He did for Israel: “I gave you a desirable land” (Jeremiah 3:19). What is the son obligated to offer up to his father? It is a gift. So the Holy One blessed be He said to Israel: “When you will come into the land…you will perform…a burnt offering…to the Lord” (Numbers 15:2–3).
He blessed it due to the expenditure. (He gave Shabbat a blessing that people should not suffer a long-term financial loss when spending money to honor it.) Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: Every day on which there is reduction [among the creations of that day], blessing is written in its regard, and in fact it lacks nothing. On the fifth day, birds and fish were created, and people slaughter and eat birds and trap and eat fish, [reducing their number], but since blessing is written in its regard (Genesis 1:22.) it lacks nothing. (The birds and fish replenish themselves through reproduction.) On the sixth day, man and animal were created, and people slaughter and eat animals, and people die, but since blessing is written in its regard (Genesis 1:28.) it lacks nothing. But regarding the seventh day what can you say? (Why was it necessary for God to give a blessing for Shabbat?) Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: It is for the expenditure.
“God blessed them and God said to them: Be fruitful and multiply, and fill the earth and subdue it, and dominate over the fish of the sea, and over the birds of the heavens, and over every living creature that crawls upon the earth” (Genesis 1:28). “And dominate over the fish of the sea” – Rabbi Ḥanina said: If they merit it, [they will] dominate [redu], but if not, they will fall [yeredu]. (They will become victims to the predations of animals.) Rabbi Yaakov of Kefar Ḥanin said: One who fulfills “in our image, in our likeness – “And dominate”; those who do not fulfill “in our image, in our likeness” – they will fall [yeredu]. Rabbi Yaakov of Kefar Ḥanan said: Let the one who is “in our image, in our likeness” (Man.) come “and dominate” the one who does not resemble being “in our image, in our likeness.” (The animals.) “God blessed them” – there we learned: A virgin should marry on a Wednesday and a widow on a Thursday.” (Ketubot 2a.) Why? It is because a blessing [for fertility] is written in connection with these days. But, is it not so, that a blessing [for fertility] is written only in connection with Thursday and Friday? (Genesis 1:22 and 1:28.) Bar Kapara said: Wednesday means on the eve of Thursday, and Thursday means on the eve of Friday. (The marriage that takes place during the day is consummated at night.) Rabbi Elazar in the name of Rabbi Yosei Ben Zimra: “[Be fruitful and multiply, and fill the earth] and subdue it” [vekhivshuha] (Plural.) – it is written [as if it should be read] vekhovshah (Singular.) – the man alone is commanded regarding procreation, but not the woman. Rabbi Yoḥanan ben Beroka says: Both the man and the woman [are commanded]. Regarding both of them it says: “God blessed them […and said: Be fruitful, and multiply…].” Vekhivshuha – it is written [as if it should be read] vekhovshah (Meaning: And subdue her.) – the man restrains his wife so she should not go out in public, (In an inappropriate manner.) as any woman who goes out in public will ultimately falter. From where do we derive it? It is from Dina, as it is stated: “Dina went out” (Genesis 34:1) – and she ultimately faltered. That is what is written: “Shekhem saw her…” (Genesis 34:2). Rabbi Yirmeya, Rabbi Abahu, and Rabbi Yitzḥak bar Maryon in the name of Rabbi Ḥanina: The halakha is in accordance with Rabbi Yoḥanan. (Rabbi Yoḥanan ben Beroka.)
It is written: “The Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). We have found that the Holy One blessed be He performs acts of kindness: He adorns brides, blesses grooms, visits the ill, buries the dead, and comforts the mourners. He adorns brides, as it is written: “The Lord God built [the rib that he took from the man into a woman, and He brought her to the man]” (Genesis 2:22). Rabbi Yoḥanan says: He built her, adorned her, and showed her to him [Adam]. Rabbi Abbahu said: Perhaps you will say that He showed her to him from behind a carob tree or from behind a sycamore tree; rather, He adorned her with twenty-four types of jewelry and then He showed her to him, as it is stated: “And He brought her to the man” (Genesis 2:22). (Although she was made from his rib, and would naturally have been right next to him, the verse states that God brought her to him. This implies that He took her to another location to adorn her and then brought her to Adam (Midrash HaMevo’ar).) He blesses grooms, as it is stated: “God blessed them” (Genesis 1:28). He visits the ill, as it is stated: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1). He buries the dead, as it is written: “He buried him in the valley” (Deuteronomy 34:6). He comforts the mourners, as it is written: “He called its name Alon Bakhut” (Genesis 35:8). Rabbi Shmuel bar Naḥman said: What is Alon Bakhut? While he was observing the mourning for Deborah, his nursemaid, tidings reached him that his mother Rebecca had died, and he wept two weepings [bekhiyot]; that is why it is stated [that Jacob called that place] Alon Bakhut. And [the verse] states regarding Jacob: “[And God appeared to Jacob again…] and blessed [him]” (Genesis 35:9) – He blessed him with the blessing of the mourners.
Another interpretation (of Gen. 6:5): AND THE LORD SAW: What is written above on the subject (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGAT SHEM, HAM, AND JAPHETH >. (Gen. R. 26:2.) Come and see all who preceded Noah. They were begetting at seventy, eighty, and a hundred years of age; but Noah begat at five hundred years. And why so? Noah had reflected on the children of Adam who would rise and provoke the Holy One. So he said: Why should I join in intercourse for fruitfulness and multiplying? Therefore, he did not beget until he was five hundred years old; but after that he said: Is this person to die without children? Now the Holy One has commanded Adam about fruitfulness and multiplying, as stated (in Gen. 1:28): THEN GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY]; yet I am dying without children. What did Noah do? He joined in intercourse for fruitfulness and multiplying after five hundred years. Thus it is stated (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; [AND NOAH BEGAT SHEM, HAM, AND JAPHETH].
(Gen. 23:1:) NOW < THE LENGTH OF > SARAH'S LIFE WAS < A HUNDRED AND TWENTY-SEVEN YEARS >. (Gen. 24:1:) NOW ABRAHAM WAS OLD, WELL ALONG IN YEARS. This text is related (to Ps. 5:13 [12]): FOR YOU BLESS THE RIGHTEOUS ONE, < O LORD, ENCOMPASSING HIM WITH FAVOR AS WITH A BUCKLER >. From when the world was created until Abraham arose, the Holy One would bless his world. So, when he had created Adam and Eve, he blessed them, as stated (in Gen. 1:28): AND GOD BLESSED THEM…. He blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. When Abraham arose, he made him a father for all creatures, (Buber suggests emending “creatures” to “blessings.”) as stated (in Gen. 12:2f): AND YOU ARE TO BE A BLESSING…. < FOR IN YOU SHALL ALL THE FAMILIES OF THE EARTH BE BLESSED >. Ergo (in Ps. 5:13 [12]): FOR YOU BLESS THE RIGHTEOUS ONE (i.e., Abraham), O LORD, ENCOMPASSING HIM WITH FAVOR AS WITH A BUCKLER, in that the Holy One became like a shield for him, as stated (in Gen. 15:1): I AM YOUR SHIELD. Now a buckler is nothing but a shield, as shown in the verse (I Sam. 17:7): AND THE ONE BEARING THE BUCKLER WAS GOING BEFORE HIM (i.e., Goliath). What is the meaning of ENCOMPASSING HIM WITH FAVOR? That he blessed Abraham in his old age, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.
Another interpretation (of Gen. 12:2): SO BECOME A BLESSING. (PRK, 31(suppl. 1):11; cf. M. Pss. 1:5.) The Holy One said to him: From the time that I created my world until now I have been obliged to bless my people. Thus it is stated (in Gen. 1:28): AND GOD BLESSED THEM. So I blessed Noah and his children, as stated (in Gen. 9:1): AND GOD BLESSED NOAH < AND HIS CHILDREN >. From now on you are responsible for the blessing. Thus it is stated (in Gen. 12:2): SO BECOME A BLESSING. But he did not act, except < that >, when Isaac arose, Abraham wanted to bless him. < Still >, when he foresaw that Esau and Jacob would issue from him, he did not bless him. A parable: To what is the matter comparable? To a king of flesh and blood who had an orchard. (Gen. R. 61:6.) So he gave it to a tenant so that he would tend it. Now within the orchard were a tree with the elixir of death and a tree with the elixir of life. < The two > were clinging to each other. The tenant said: What shall I do? I cannot water one and leave the other alone. Instead I shall leave them alone until the owner of the orchard comes. Then he will know what to do. Similarly Abraham said: If I bless Isaac, Jacob and Esau will issue from him. Instead I shall leave him alone until the Holy One is willing to bless him. As soon as Abraham and Isaac had passed away, the Holy One blessed Jacob by himself, as stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB… [AND BLESSED HIM].
[Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS.] The Holy One said: In the past I needed to bless my creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…. I blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. I blessed Abraham, as stated (in Gen. 24:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. the Holy One said: From now on behold, the blessings are being delivered to you. Thus it is stated (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He begot two , Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) gave it to a tenant. Now in the midst of that orchard was a one tree with an elixir of life and another tree with the elixir of death grafted upon it. The tenant said: If I water the tree with the elixir of life, the tree with the elixir of death will drink. The tenant said: I shall work and finish my time. Then whatever the king wants to do in his garden he may do. (Cf. Matthew 13:24–30.) The king is the Holy One, and the garden is the world. The Holy One delivered it to Abraham. He said to him (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He had two children, one righteous and one wicked, Ishmael and Isaac. Abraham said: If I bless Isaac, Ishmael will want me to bless him, and he is wicked. I am only flesh and blood. When I depart from the world, the Holy One will do his will. When Abraham did depart, the Holy One revealed himself to Isaac and blessed him, as stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER, . From now on, said the Holy One, behold, the blessings are being delivered to you; and the priests will bless my children.
(Gen. 9:18:) AND THE CHILDREN OF NOAH < WHO WENT FORTH FROM THE ARK > WERE < SHEM, HAM, AND JAPHETH >. (Tanh. Gen. 2:12.) [Let our master instruct us: Who is the one commanded about being fruitful and multiplying, the man or the woman? Thus] have our masters taught (in Yev. 6:6): THE MAN IS COMMANDED ABOUT BEING FRUITFUL AND MULTIPLYING BUT NOT THE WOMAN. R. Johanan ben Baroqah says: It says concerning both of them (in Gen. 1:28): AND GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY]. (yTa‘an. 7:9 (69c); yMeg. 1:6 (70c); Gen. R. 8:12.) However, the man is commanded more than the woman. You know yourself that it is so. Look at how Abraham showed a lot of determination in taking a wife for his son Isaac; for thus it says (in Gen. 24:2-4): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE … AND I WILL MAKE YOU SWEAR BY THE LORD, THE GOD OF THE HEAVENS … THAT YOU < GO > UNTO MY LAND < WHERE I WAS BORN >…. Thus Abraham showed determination about being fruitful and multiplying. So also Isaac sent Jacob, as stated (in Gen. 28:2): ARISE, GO TO PADDAN-ARAM, TO THE HOUSE OF BETHUEL. He sent him to take a wife who was suitable for him. < In doing so he was > unlike the people of the flood generation, who were lecherous, who were going for what was indecent for them. See what is written (in Gen. 6:2): THE DIVINE SONS SAW < HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES >. The Holy One said: Inasmuch as they have done this, let them perish from the earth. But why were the cattle destroyed with them, as stated (in Gen. 7:23): BOTH HUMAN AND CATTLE? Because the cattle also were acting immorally and going with species that were not their own, the horse with the donkey, the lion with the bull, the snake with the lizard. (Cf. Sanh. 108a.) Thus it is stated (in Gen. 6:12): THEN GOD SAW THE EARTH, AND, BEHOLD, IT WAS CORRUPT; [FOR ALL FLESH HAD CORRUPTED ITS WAY UPON THE EARTH]. It does not say "Every person," but ALL FLESH, < i.e., > even the cattle, the wild beasts, and the fowl. Therefore, they were blotted out along with them. R. Pinhas bar Hama the Priest said: Just as none but the righteous entered the ark, (See Sanh. 108b.) so the cattle, wild beasts, and fowl who were with them were righteous, as stated (in Gen. 8:19): < THEY WENT FORTH FROM THE ARK > BY THEIR FAMILIES. Do cattle have families? Only those cattle who had not joined themselves to another species entered the ark; therefore, the Holy One ascribed a lineage for them. So, if cattle, wild beasts, and fowl, who are nothing, were ascribed a lineage, was it not proper for Noah and his sons to be ascribed a lineage? The Holy One immediately ascribed them a {lineage, according to what is written} [lineage. Where is it shown? In what we have read] on the matter (in Gen. 9:18): AND THE SONS OF NOAH WHO WENT FORTH FROM THE ARK WERE < SHEM, HAM, AND JAPHETH >….
(Numb. 15:1–2:) NOW THE LORD SPOKE : SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS. Let our master instruct us: How many things is a father obligated to do for a son? (Tanh., Numb. 4:14; Numb. R. 17:1.) [Thus have our masters taught:] A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him according to the redemption of the first-born, to teach him commandments, and to take a wife for him. (See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1.) The father is the Holy One. Just as a father is obligated to his son, so does the Holy One do for Israel. The father is obligated to circumcise his son. Similarly the Holy One circumcised Israel at the hands of Joshua (according to Josh. 5:2): AND AGAIN CIRCUMCISE [THE CHILDREN OF] ISRAEL A SECOND TIME. The father is obligated to redeem his son. Similarly the Holy One did so for Israel. He redeemed them, as stated (in I Chron. 17:21): {AND} WHO IS LIKE YOUR PEOPLE ISRAEL, A UNIQUE NATION ON EARTH, [WHOM GOD WENT TO REDEEM AS A PEOPLE FOR HIMSELF]. to teach him Torah, {The Holy One taught Torah to Israel.} as stated (in Deut. 11:19): AND YOU SHALL TEACH THEM TO YOUR CHILDREN BY TALKING ABOUT THEM. [And the Holy One taught Torah to Israel, as stated] (in Is. 48:17): I AM THE LORD YOUR GOD, TEACHING YOU FOR YOUR OWN GOOD. to teach him commandments. The Holy One taught the commandments to Israel (in Lev. 27:34): THESE ARE THE COMMANDMENTS WHICH THE LORD COMMANDED . the Holy One said to Israel (in Gen. 1:28): BE FRUITFUL AND MULTIPLY. Moreover, just as the father wills his property to his son, and his son also is obligated to offer him a gift (Gk.: doron.) ; so also did the Holy One say to Israel (in Numb. 15:2–3): WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS [….] YOU SHALL MAKE (Instead of YOU SHALL MAKE most translations render these words: AND WOULD MAKE, or the equivalent. The passage is understood somewhat differently here to fit the context of the midrash.) {A WHOLE BURNT OFFERING} [A BURNT OFFERING] TO THE LORD […,] A PLEASING ODOR …. (The text at the end of this section is greatly expanded in the parallels of Tanh., Numb. 4:14; Numb. R. 17:1; and in Buber’s “Spanish” manuscript (described on p. 150 of his “Mavo”).)
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam < in general >. (Tanh., Lev. 4:8; cf. Lev. R. 18:2.) How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in his likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE…. He created him < to extend > from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER. (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28): < FILL THE EARTH AND SUBDUE IT; > AND RULE OVER THE FISH OF THE SEA … It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU SHALL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam. (The present translation ignores Buber punctuation. Following his punctuation, the translation would read: “It is therefore stated (in Hab. 1:7): TERRIBLE (Ibid., cont.:) AND DREADFUL. This refers to the first Adam….“) (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, < THIS ONE SHALL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE. This refers to Pharaoh, when he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one's house, so that he believed that he < actually > was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH'S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [SO COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was < made > of sapphire (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) It also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) DTsK 'DSh B'HB. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >.
Another interpretation (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Eleazar ben Pedat said in the name of R. Johanan: The name of the Holy One is not mentioned in connection with evil but only in connection with good. You know that it is so. When the Holy One created the light and the darkness and gave them names, < Scripture > mentioned his name in connection with the light but did not mention his name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5): AND GOD CALLED THE LIGHT DAY, AND THE DARKNESS HE CALLED NIGHT. So also you find that, when he created Adam and Eve, < Scripture > mentioned his name in connection with them, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…; but when he cursed them, it did not mention his name in connection with them. Thus it is stated (in Gen. 3:16–17): AND UNTO THE WOMAN HE SAID< …. > AND UNTO ADAM HE SAID< …. > Now if you say: < Scripture > mentioned < his name > in connection with the serpent when he cursed him, [since it is written (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, MORE CURSED SHALL YOU BE < THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD…. >]; the sages have taught this: The Holy One has mentioned his name in connection with three things, even though they stood for evil:
(Deut. 33:1:) AND THIS IS THE BLESSING. This text is related (to Prov. 31:29): MANY DAUGHTERS HAVE DONE VALIANTLY, BUT YOU SURPASS THEM ALL. This is the blessing of Moses, (Tanh., Deut. 11:1; PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but compared to all of them none was like the blessing of Moses. Noah blessed his children, but it contained a divergence. He blessed one and cursed another. (Gen. 9:27:) MAY GOD ENLARGE (YPT) JAPHETH (YPT); but he said (vs. 25:) CURSED BE CANAAN. Isaac blessed Jacob. There was strife in it, in that he said to Esau (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT; and it is stated (in vs. 41): THEN ESAU HATED JACOB <…, AND ESAU SAID IN HIS HEART: LET THE DAYS OF MORNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Jacob blessed the tribes, but there was strife among them, in that he said to Reuben (in Gen. 49:4): UNSTABLE AS WATER; and similarly (in vs. 5): SIMEON AND LEVI . And from where did each and every one of the patriarchs learn to bless his generation? [They learned] from the Holy One. When he created Adam, he blessed him, as stated (in Gen. 1:28): THEN GOD BLESSED THEM; [and (The other part of this bracket is several lines below.) the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY WHICH I CREATED. When Noah left the ark, the Holy One saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. The world was maintained by this blessing, until Abraham came into the world. Then the Holy One added one blessing for him, as stated (in Gen. 12:2): FOR I WILL MAKE YOU INTO A GREAT NATION…. When Abraham came, the Holy One said: It is not a practice worthy of me, that I should be obliged to bless my creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who issue a blessing through him, I am placing my seal upon , as stated (in vs. 2, cont.): AND SO BECOME A BLESSING. (vs. 3:) I WILL BLESS THOSE WHO BLESS YOU…. What is the meaning of I WILL BLESS THOSE WHO BLESS YOU. The Holy One said: Take note. I am handing over the blessings to ALL WHOM YOU BLESS, and I am sealing through you. But if from then on the blessings were {spoken} [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said: If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking. A parable: To what is the matter comparable? To the head of a household that had a vineyard. (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5; also Matthew 13:24–30.) : He gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said: If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard. (Cf. Matthew 13:24–30.) And so also did Abraham say: If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Look here. It is simply that he is leaving him alone until the Holy One comes, when he will deal with what belongs to him.] Jacob came and received five blessing: two from his father, one from Abraham, one from the angel, and one from the Holy One. (Cf. Gen. R. 94:5.) : Two from his father, according to what is stated (in Gen. 27:33): THEN ISAAC TREMBLED (when he realized he had blessed Jacob instead of Esau). Why TREMBLED? R. Eleazar ben Padat said: because he saw Gehinnom open for Esau. He wanted to say: Cursed. He repented and added a blessing when he said (ibid., end): HE ALSO SHALL BE BLESSED. Here is one blessing. A second (is in Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. [The blessing of Abraham (is in Gen. 28:4): AND MAY HE GRANT YOU THE BLESSING OF ABRAHAM…; the blessing of an angel is (in Gen. 32:30 [29]): AND HE (the angel) BLESSED HIM THERE; and the blessings of the Holy One (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN…, AND BLESSED HIM.] When Jacob came to bless the tribes, he blessed them with the five blessing that he had in hand and added one blessing to them, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, WHEN HE BLESSED THEM, EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1): AND THIS IS THE BLESSING. < According to another interpretation, Moses made> an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4) since it was fitting for him to bless with seven blessings corresponding to the seven altars ; (On these altars, see Numb. 23:1, 14, 29.) but only blessed them with three, as stated (in Numb. 24:10): BUT HERE YOU HAVE EVEN BLESSED THEM THESE THREE [TIMES]. The Holy One said to him: You are wicked. Your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair. Then he will bless Israel, and it is about him that Solomon has said (in Prov. 22:9): HE THAT HAS A BENEVOLENT EYE SHALL BE BLESSED (YBRK). Do not read YBRK SHALL BE BLESSED, but SHALL BLESS. This refers to Moses our Master whose eyes were fair when he blessed Israel. He also blessed them with four blessings:
(Gen. 34:1:) NOW LEAH'S DAUGHTER DINAH < WHOM SHE HAD BORNE TO JACOB > WENT OUT. Let our master instruct us: Is is legitimate for a woman to go out with her jewelry on the Sabbath into a public place? (Tanh., Gen. 8:5.) Thus have our masters taught (according to Shab. 6:1): A WOMAN SHALL NOT GO OUT into a public place on the Sabbath with her jewelry, NOR WITH A HAIR NET … NOR WITH A GOLDEN TIARA, NOR WITH A CATELLA (The Latin word denotes a small ornamental chain worn by women.) {i.e., a type of jewelry} < … > NOR WITH A NEEDLE HAVING NO EYE. BUT, IF SHE SHOULD GO OUT, SHE IS NOT LIABLE FOR [A SIN OFFERING], < i.e., > when she goes out < of her rooms > with them < but remains > within the house. Let her not, however, go out into a public place with a single piece of jewelry. Now, our masters say: Even on a weekday she must not go out into a public place. Why? Because people will stare at her. Thus the Holy One gave jewelry to a woman only for her to adorn herself with them inside of the house; for one does not give an opening (I.e., an occasion for transgression.) to the trustworthy person, let alone to the thief. And so Job has said (in Job 31:1): I HAVE MADE A COVENANT WITH MY EYES. HOW THEN SHALL I GAZE ON A MAIDEN? Come and see Job's righteousness. If in the case of a maiden, at whom any man has a right to look, perhaps to marry her or perhaps to marry her to his son or to one of his kin, Job did not look at her, how much the less in the case of someone's wife, at whom he has no right to look. It is therefore written (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. So, if she acts to conceal herself and is worthy, (ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. R. Levi said: She was worthy to raise up priests to put on the high priestly garments. Now there is no BROCADE except priestly garments. Thus it is stated (regarding Aaron's vestments in Exod. 28:13): AND YOU SHALL MAKE GOLD BROCADE. There is already an allusion in the Torah about this thing, that a woman should not go about a lot in a marketplace. Where? Where it is so written (in Gen. 1:28): THEN GOD BLESSED THEM, AND GOD SAID TO THEM: < BE FRUITFUL AND MULTIPLY, FILL THE EARTH > AND SUBDUE HER. [AND SUBDUE HER is written < here >]. (Tanh., Gen. 2:12; Gen. R. 8:12; cf. Yev. 65b.) The man subdues the woman, and the woman does not subdue the man. But, if she walks about a lot and goes out into the marketplace, she finally comes to a state of corruption, to a state of harlotry. And so you find in the case of Jacob's daughter Dinah. All the time that she was sitting at home, she was not corrupted by transgression; but, as soon as she went out into the marketplace, she caused herself to come to the point of corruption.
And I will bless thee and make thy name great, and be thou a blessing (Gen. 12:2). And I will bless thee implies: I Myself will bless thee. I will make thy name great indicates that your name will be exalted throughout the world. What do the words and be thou a blessing signify? They signify that your blessing will precede My blessing. That is why (in the Amidah prayer) the passage “Shield of Abraham” precedes the prayer “Revive the Dead.” Another comment on Be thou a blessing. The Holy One, blessed be He, said to him: From the time I created My world, I had to bless My creatures. I blessed Adam and Eve, as it is written: And He blessed them (ibid. 1:28), and Noah and his sons, as it is said: And God blessed Noah and his sons (ibid. 9:1), but henceforth, you shall confer blessings.
(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed? (Cant. R. 3:7:2, 4.) When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple. (Numb. R. 11:3.) But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.” (This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11.) It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord (This translation follows the common practice of substituting THE LORD for the Divine Name.) bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue, (There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4.) from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.
And the sons of Noah left the ark (Gen. 9:18). May it please our master to instruct us whether man or woman is enjoined to fulfill the commandment to Increase and multiply (Gen. 1:28)? Our masters instruct us that the man is commanded to fulfill this decree and not the woman.
R. Yohanan contended that it was enjoined upon both sexes, since it is said: And God blessed them and said to them: And fill the land and subdue it (ibid.). However, the singular form of subdue is written in this verse, thus indicating that man and not woman subdues the earth. Therefore, it follows that man is commanded to increase and multiply and not the woman.
(Numb. 15:1-2:) “Now the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel ….’” Let our master instruct us: How many things is a father obligated to do for a son? (Numb. R. 17:1.) Thus have our masters taught: A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him (according to the redemption of the first-born), to teach him a trade, and to take a wife for him. (See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1.) The father is the Holy One, blessed be He, and the son is Israel. Just as a [human] father is obligated to his son, so does the Holy One, blessed be He, do for Israel. The [human] father is obligated to circumcise his son. Similarly the Holy One, blessed be He, circumcised Israel at the hands of Joshua (according to Josh. 5:2), “And he made for himself….” The father is obligated to redeem his son. Similarly the Holy One, blessed be He, did so for Israel. He redeemed them, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth, whom God went to redeem as a people for Himself.” [The father is obligated] to teach him Torah, as stated (in Deut. 11:19), “And you shall teach them to your children by talking about them.” And the Holy One, blessed be He, also taught Torah to Israel, as stated] (in Is. 48:17), “I am the Lord your God, teaching you for your own good.” [The father is obligated] to teach him commandments. The Holy One, blessed be He, taught the commandments to Israel (in Lev. 27:34), “These are the commandments which the Lord commanded.” [Regarding marriage,] the Holy One, blessed be He, said to the Children of Noah (in Gen. 1:28), “Be fruitful and multiply.” [Moreover,] just as a father has a responsibility to his son to feed him, to give him drink, to wash him, to anoint him and to dress him, so does the Holy One, blessed be He, do for Israel, as stated (in Ezek. 16:9-10), “I bathed you in water, and washed the blood off you […]. I clothed you with embroidered garments, and gave you sandals of dolphin leather (tahash) to wear.” To feed him, as stated (Ezek. 16:19), “And My bread that I had given to you.” To give him to drink, as stated (in Numb. 21:17), “Spring up O well, answer it.” Just as a father bequeaths his properties to his son, so did the Holy One, blessed be He, do for Israel, as stated (in Jer. 3:19), “and I gave you a desirable land, the fairest heritage of all the nations.” Just as the father wills his property to his son, and [as] his son also is obligated to offer him a gift (Gk.: doron.) ; so also did the Holy One, blessed be He, say to Israel (in Numb. 15:2-3), “When you come unto the land of your habitations [….] You shall make a burnt offering to the Lord […].” R. Tanhuma bar Abba opened [his discourse] in the name of R. Hanina the father of R. Aha bar Hanina [as follows]: (Numb. R. 17:2.) This parashah concerns libations. Thus it is stated (in Numb. 15:6–7), “Or for a ram you shall make a meal offering […]. And for the oblation [you shall offer] a third of a hin of wine.” See it is about libations. From here on, it is in regard to the hallah, as stated (in vss. 19-20), “And it shall be that, when you eat from the bread of the land, [you shall set aside an offering for the Lord]. Of the first of your dough you shall set aside a loaf (hallah) as an offering….” Thus hallah [is mentioned] last, and libations first. For this reason R. Hanina opened (with Eccl. 9:7), “Go, eat your bread with gladness, [and drink your wine with a joyful heart].” (Cf. below, Numb. 4a:17.) What is the meaning of (Eccl 9:7, cont.), “God has already approved your works?” It is with reference to Abraham. When the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son,” Abraham rose early, took him promptly, led him on, and brought him up to Mount Moriah. The Holy One, blessed be He, said to him (in Gen. 22:12), “Do not raise your hand against the lad.” Abraham said to the Holy One, blessed be He, “Master of the world, did you tell me (in vs. 2), ‘Please take your son,’ for no reason?” He said to him, “No! Rather [it was] to make your character known in the world.” Thus it is stated (in Gen. 18:19), “For I have made him known, (This sense is required by the midrash. A more traditional translation would begin the verse: FOR I HAVE KNOWN HIM, or FOR I HAVE CHOSEN HIM.) so that he may charge [his children and his household after him to keep the way of the Lord].” R. Simeon ben Johay said, “The Holy One, blessed be He, said to him, ‘By your life, I ascribe [your obedience] to you [as proof] that, if I had told you to take your own life, you would not have refrained [from doing so] for the sake of My name, and would have obeyed [the command] to be killed for the sake of My name.’” Where is it shown? R. Simeon ben Johay said, “As so is it written (in Gen. 22:16), ‘and you have not withheld your son, your only one.’ See, [‘your son’] has already specified Isaac. [So] what is the meaning of ‘your only one?’ It is to imply Abraham's life. Thus the soul is called only one, where it is stated (in Ps. 22:21) ‘Deliver my life from the sword, [my only one from the power of the dog].’” Abraham said to the Holy One, blessed be He, “Is it possible for me to go from here with no sacrifice?” The Holy One, blessed be He, said to Abraham, “Here is your sacrifice. [It has been] prepared for you from the six days of creation.” (According to Gen. 22:13), “Then Abraham lifted his eyes to look, and there was a ram […].” As so did our masters teach, “The ram of Abraham was created from the six days of creation on the Sabbath eve at twilight.” So at that time, Abraham took it and (according to Gen 22:13, cont.) “he offered it up as a burnt offering in place of his son.” Once it said, “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” At that time Abraham said to the Holy One, blessed be He, “Master of the world, see that I am slaughtering the ram; You should so see it as if my son is slaughtered in front of You.” When he took its blood, he said, “You should so see it as if the blood of Isaac is sprinkled before You.” When he took the ram and flayed it, he said to Him, “You should so see it as if Isaac is flayed in front of You on the altar.” When he burnt it, he said to Him, “You should so see it as if his ashes were gathered in front of You on the altar.” [Once it said,] “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” The Holy One, blessed be He, said to him, “By your life, it is your son that is sacrificed first, but it is simply that this ram is after him.” At that time Abraham said to the Holy One, blessed be He, “Master of the world, I am not moving from here until You swear to me that You will never test me again; for if, heaven forbid, I had not obeyed you, I should have destroyed everything I had accomplished during my lifetime.” R. Hanin said, “The Holy One, blessed be He, said to him, ‘By your life, so it is; for if you had not obeyed Me, you would have possessed nothing.’” At that time the Holy One, blessed be He, swore to him that He would never test him again. Thus it is stated (in Gen. 22:16), “And he said, ‘I by Myself have sworn,’ says the Lord.” The Holy One, blessed be He, said to him, “By your life, severe afflictions and other trials had been designated to come upon you, but now they shall not come.” These were the same afflictions which came upon Job. (ySot. 5:8 (or 5) (20c); Gen. R. 57:4.) They had been designated to come upon Abraham, for the following has been joined to the parashah (in Gen. 22:20–21), “And it came to pass after these things, that it was told to Abraham [saying, ‘Behold Milcah, she also has borne sons to your brother Nahor,] Uz his first-born….’” And this is Job, according to what is stated (in Job 1:1), “There was a man in the land (belonging to) Uz.” (So the midrash interprets LAND OF UZ. See BB 15a.) At that time, The Holy One, blessed be He, said to Abraham (in Eccl. 9:7), “Go, eat your bread with gladness, [… for God has already approved your works].”
(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].” (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar. (Cf. Lev. R. 18:2.) How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].” (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.” (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire; (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) it also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) dtsk 'dsh b'hb. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].” (Cf. Sanh. 39b.) Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones (For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.”) of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].” (Cf. M. Pss. 79:1.) One sixtieth of the troops (Gk.: ochlos.) had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.” (In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem.) Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
Our sages maintain that she is forbidden to wear them in public even on a weekday, for people would stare at her if she did so, and that is discreditable to a woman. Ornaments were given to woman to wear only inside her home. After all, if one must not tempt a righteous person, how much less should one not tempt a thief. R. Samuel the son of Nahmani said: Observe what is written concerning Job: I have made a covenant with my eyes; how then shall I look upon a maid? (Job 31:1). Here indeed is evidence of Job’s righteousness. If (he would not look at) an unmarried woman, whom a man is permitted to look at, as he might marry her himself or match her with his son or his brothers, (then) all the more so would Job not look at a married woman. Hence a woman must remain in her home and not promenade about in the street lest she sin herself and cause men to sin through tempting them to look at the wife of another man. R. Judah the son of Shalum said: You know this to be so, as well, from the scriptural verse: And God blessed them and said to them: “Be fruitful and multiply, and replenish the earth, and subdue her (Gen. 1:39). The word subdue her is written (without a vav) as a singular imperative, for it is the male that subdues the female, while the female does not subdue the male. Similarly, the male subdues the earth and the female does not. Hence, a woman must not meander about lest tragedy befall her. That is what happened to Dinah, Jacob’s daughter. She wandered about alone and was disgraced. Whence do we know this? We know it from what we read in the portion And Dinah went out.
"The Lord has established His throne in heaven." Rabbi Berachiah said in the name of Rabbi Avin: "Four types of creatures exist in the world, and because they are proud, God takes pride in them. How so? In animals, the lion is the proudest; in cattle, the ox; in birds, the eagle; and among all creatures, man rules over them all, as it is said, 'and let them have dominion over the fish of the sea.' What did God do? He placed all these creatures under His throne of glory, as it says, 'And the likeness of their faces was the face of a man.' The Lord said, 'Since they are proud, I will take pride in them,' as it says, 'For he is highly exalted.' Thus, His kingdom rules over all."...
Another interpretation of "Happy is the man" (Psalm 1:1): This refers to the righteous men. The prophets are happy because they give form to the image of God, and to the one who plants the tree. This is what the scripture means by "For the Lord God is a sun and shield" (Psalm 84:12). Rabbi Chiya bar Abba said: "Happy are they who are like the sun, which shines forth, and like a shield, which protects." Another interpretation of "shield": This refers to the Persian Targum for a curtain that surrounds a person, protecting them from the four winds. And how do we know that it includes the fourth wind? It is written, "You crown us with loving-kindness" (Psalm 5:13). Another interpretation of "sun" and "shield": This refers to Abraham, our forefather. "Sun" refers to Abraham, as it is written, "Who raised up righteousness from the east" (Isaiah 41:2) The shield represents Abraham, as it is said, "I am your shield" (Genesis 15:1). The God represents Abraham, as it is said, "You are a prince of God in our midst" (Genesis 23:6). Grace and glory God gives represent Abraham, as it is written, "And Abram was very rich in cattle, in silver, and in gold" (Genesis 13:2). "He does not withhold good from those who walk with integrity" represents Abraham, as it is said, "Walk before me, and be blameless" (Genesis 17:1). If Scripture speaks of Abraham in this way, then when it says, "He does not withhold good from those who walk with integrity," what does it mean to walk with integrity? Rather, just as Abraham, who walked with integrity before the Holy One, Blessed be He, had a shield, so too anyone who walks with integrity before Him has a shield. After him, what is written? "Happy is the man who trusts in You" (Psalms 84:13). Abraham is not written here, but rather "man," meaning all people. David said, "Happy is the man whom You discipline, Lord, and whom You teach from Your law" (Psalms 94:12). Rabbi Yudan opened by saying, "Do not boast before the king, and do not stand in the place of great men" (Proverbs 25:6). Rabbi Yudan read it from the place where this section was closed and from the place where the previous section was opened. Rabbi Pinchas worked an extended passage from Psalms 119:100, "I understand more than the aged." At first, the Holy One, Blessed be He, blessed His world, as it says, "And God blessed them" (Genesis 1:28). Once Noah stood, He blessed him, as it says, "And God blessed Noah and his sons" (Genesis 9:1). Once Abraham stood, He blessed him, as it says, "And God blessed Abraham in everything" (Genesis 24:1). What is the meaning of "it will be a blessing"? Rav Nachman said that He handed the blessings over to him and said, "Until now, I have been required to bless the world, but from now on, the blessings are in your hands, and whomever you bless will be blessed." Once Isaac stood, he blessed him, as it says, "And Abraham gave everything he had to Isaac" (Genesis 25:5). What did he give him? Rabbi Yehuda, Rabbi Nechemia, and the Rabbis (said): Rabbi Yehuda said it was the firstborn. Rabbi Nechemia said it was a blessing. And the Rabbis said it was burial and a deed of inheritance. Rabbi Levi said in the name of Rabbi Chama: they only gave him gifts. And why didn't they give him a blessing? It is like a king who had a garden and gave it to a tenant, and in it were all kinds of trees intertwined with each other, one of the Tree of Life and one of the Tree of Death. The tenant said, "If I water the Tree of Life, the Tree of Death will live with it. And if I do not water it, how will the Tree of Life live?" The tenant returned and said, "This year I will complete my tenancy and go, and what do I care about the king's garden?" Abraham said, "I will not bless Isaac now because the children of Ishmael and the children of Keturah are now being blessed." I am flesh and blood today, but tomorrow I will be in the grave, and what needs to be done in his world will be done. When Abraham died, God revealed Himself to Isaac and blessed him, as it says, "After Abraham's death, God blessed Isaac his son" (Genesis 25:11). And so He did to Jacob, as it says, "God appeared to Jacob again when he came from Paddan Aram, and He blessed him" (Genesis 35:9). And Isaac stood and blessed Jacob with giving, as it says, "May God give you of the dew of heaven" (Genesis 27:28), and he sealed it with a call, "And Isaac called Jacob, and he blessed him" (Genesis 28:1). Jacob stood to bless the tribes and began with what Isaac had sealed. This is what is written, "And Jacob called to his sons and said" (Genesis 49:1), and he sealed it with this, as it says, "And this is what their father said to them" (Genesis 49:28). Moses stood to bless Israel, and said, "Jacob is the firstborn of the Holy One, blessed be He," and he began with a call and sealed it with "And this is the blessing" (Deuteronomy 33:1), and he sealed it with "Happy are you" (Deuteronomy 33:29). When David stood, he opened with "God is my Lord," and sealed it with "Blessed are You, God" (Psalms 118:27).
Another thing that is said in Proverbs 18:22 is "He who finds a wife finds a good thing." And here you say in Ecclesiastes 7:26, "And I find more bitter than death the woman." But if she is a wicked woman, there is no end to her evil. And if she is a good woman, there is no end to her goodness. Therefore, find a wife and find a good thing. Even before the creation of woman, what is written in Genesis 2:18, "It is not good for man to be alone." After she was created, what is written in Genesis 1:31, "And God saw all that He had made, and behold, it was very good." Therefore, find the good. Our sages said that anyone who does not have a wife is lacking five things. Lacking blessing, as it is said in Genesis 1:28, "And God blessed them." It says them, not him. Lacking life, as it is said in Ecclesiastes 9:9, "Live joyfully with the wife whom you love." Lacking joy, as it is said in Proverbs 5:18, "Rejoice with the wife of your youth." Lacking assistance, as it is said in Genesis 2:18, "I will make a helpmate for him." Lacking goodness, as it is said in Proverbs 18:22, "He who finds a wife finds a good thing." And when she is wicked, it is good to find that she brings all goodness out of her husband's home and makes him poor. But if she is a good woman, what is written about her in Proverbs 31:10, "A capable wife, who can find? Her value is far beyond pearls." And it is written in Proverbs 12:4, "A capable wife is a crown for her husband." And regarding this, it is said in Proverbs 19:14, "And he obtains favor from God." And also, it says in Proverbs 31:10, "An understanding wife is from God." Come and see how difficult the power of marriage is. In the Torah, in the Prophets, and in the Writings, God's name is mentioned in connection with marriage. In the Torah, as it is said in Genesis 24:50, "The matter emanates from God." In the Prophets, as it is said in Judges 14:4, "But his father and mother did not know that it was of the Lord." In the Writings, as it is said in Proverbs 18:22, "And he obtains favor from God." Therefore, His name is connected with marriage.
The ministering angels were going to and fro and walking before him like friends who guard the wedding canopies, as it is said, "For he shall give his angels charge over thee, to keep thee in all thy ways" (Ps. 91:11). (The word) "way" here means only the way of bridegrooms. The Holy One, blessed be He, was like a precentor. What is the custom observed by the precentor? He stands and blesses the bride in the midst of her wedding chamber. Likewise the Holy One, blessed be He, stood and blessed Adam and his help-mate, as it is said, "And God blessed them" (Gen. 1:28).
When the earth heard this expression thereupon it trembled and quaked, crying before its Creator: Sovereign of all worlds ! I have not the power to feed the multitude of mankind. The Holy One, blessed be He, replied: I and thou will (together) feed the multitude of mankind. They agreed to divide (the task) between themselves: the night was for the Holy One, blessed be He, || and the day (was apportioned) to the earth. What did the Holy One, blessed be He, do? He created the sleep of life, so that man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, "I should have slept: then had I been at rest" (Job 3:13). The Holy One, blessed be He, supports (man) with the earth, giving it water; and it yields its fruit and food for all creatures—but the first man's food "in toil shalt thou eat of it all the days of thy life" (Gen. 3:17).
And these are the vows in which the one who takes the vow attempts to create a prohibition on an item by associating it with an item in an ineffective manner, rendering the vow void and leaving the item permitted: If one says: That which I will eat of yours will be non-sacred [ḥullin]; or: That which I will eat of yours will be like pig meat; or: Like an object of idol worship; or: Like the hides of animal offerings whose hearts were removed as a form of idol worship, and it is therefore prohibited to derive benefit from those animals; or: Like animal carcasses and animals with a wound that will cause them to die within twelve months [tereifot]; or: Like non-kosher repugnant creatures and non-kosher creeping animals; or: Like the ḥalla of Aaron, the first priest, or like his teruma; in all these cases, the food is permitted. Although none of these items may be eaten, they are forbidden by Torah law, not by means of a vow. Therefore, it is impossible to extend their prohibition to other items by means of a vow that associates them with those items. With regard to a man who says to his wife: You are hereby to me like my mother, i.e., deriving benefit from you should be forbidden to me like engaging in sexual intercourse with my mother, dissolution is broached with him by suggesting a different extenuation, i.e., a halakhic authority suggests other, extenuating circumstances that enable the dissolution of the vow. Although this vow does not take effect either, as engaging in sexual intercourse with one’s mother is prohibited by Torah law, by rabbinic law this is treated like an actual vow and requires dissolution by a halakhic authority, so that he will not take genuine vows lightly. With regard to one who says: Sleeping is forbidden for me as if it were an offering [konam], thereby prohibiting himself from sleeping; or: Speaking is konam for me; or: Walking is konam for me; or one who says to his wife: Engaging in sexual intercourse with you is konam for me, if he violates the vow he is in violation of the prohibition “He shall not profane his word” (Numbers 30:3). If one says: I take an oath that I will not sleep, or: That I will not speak, or: That I will not walk, this activity is prohibited to him.
A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” (Genesis 5:2). If a man married a woman and stayed with her for ten years and she did not give birth, he is no longer permitted to neglect the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If he divorced her she is permitted to marry another man, as it is not necessarily on her account that she and her first husband did not have children, and the second husband is permitted to stay with her for ten years. And if she had a miscarriage, he counts the ten years from the time of the miscarriage. A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).
This portion contains a single positive commandment, the duty to be fruitful and to multiply, since the Torah says: ויברך אותם אלוקים ויאמר להם אלוקים פרו ורבו. This commandment is repeated in פרשת נח. We will discuss the commandment in detail at that point.
I believe that I can add another dimension to the understanding of this מדרש, and to relate it to the commandment of פריה ורביה, the duty to procreate. I also mean to explain why the Talmud (Megillah 27) says that the only reason one is allowed to sell a Torah scroll is to enable one to fulfill the commandment to get married and to beget children. The Talmud there simply says that the reason for this is the verse in Isaiah 45,18: "He did not create it to be a waste, but formed it for habitation." why does the Talmud not quote the commandment from the Torah which is very specific, and is content to quote an indirect reference from the prophets? The same question can be raised against a statement in Chagigah 2b, where the Talmud also denies a person who is partially a slave and partially free the right not to marry by citing the above verse in Isaiah as its reason. Tosaphot, in addressing themselves to that problem, come to the conclusion that the statement in Isaiah is more compelling than the commandment פרו ורבו. No explanation is offered why this should be so.
The two arms of man correspond to the emanations חסד and גבורה. The two legs correspond to the emanations נצח and הוד. The male reproductive organ within which all the forces of the body coalesce and form his seed and by means of which he unites with his wife, corresponds to the emanation מלכות. After the Torah had described the union of man and wife [i.e. man in the plural i.e. אותם, Ed.], it mentions that G–d blessed them (Genesis 1,28). He called their combined name אדם. Man had not become whole until joined by his wife as a separate entity. When this occurred Man's soul wore garments of distinction [i.e. the body. Ed.] Man's essence is his "interior," his body is merely his "clothing." This "clothing" was snow white, as if he were wearing clothing made of "light," i.e. כתנות אור. Man's body then could be described as illuminating both his soul and itself. This provided man with three different kinds of wholeness or "perfections." They are alluded to in the acronym מגן (usually understood as shield, protection). The three letters forming that acronym are the first letters of each of the words ממון, money, גוף, body, and נשמה, soul. This is what is meant when the beauty of Jacob is described by our sages as comparable to the beauty of Adam. The Torah refers to it when it describes the mental and physical state of Jacob/Israel shortly after his encounter with Samael. We read in Genesis 33,18: ויבא יעקב שלם, "Jacob arrived whole." We are told in Shabbat 33b, that the word "whole" comprised the three aspects we have mentioned as the perfection of Adam. The Talmud described one of the aspects in which Jacob was "whole,” שלם, as תורתו; this refers, of course, to the state of his נשמה, his soul, since it is Torah which illuminates our soul. Adam the whole was not deficient in any area that is part of life. He did not have any needs since he already found himself at home in גן עדן, in an ideal environment. His food was derived from the trees of גן עדן. He did not have to work for a living and was therefore free to directly devote all his time to the service of G–d. The Torah describes that Adam was placed in גן עדן in order לעבדה ולשמרו, was placed in such an undemanding environment in order to enable him to serve G–d without hindrance and impediment. Our sages interpret the word לעבדה as referring to the performance of positive commandments, whereas the word לשמרה refers to the care taken not to transgress negative commandments. Adam performed all six hundred and thirteen commandments in a theoretical, spiritual fashion. All of this is explained in Pardes Rimonim chapter הנשמה, and I have elaborated on this elsewhere (מסכת חולין item 104, new edition of של"ה השלם by Rabbi Meir Katz). Man unfortunately did not even manage to spend a single night in גן עדן before he sinned. (cf. Psalms 49,13). His "jewelry" was removed as a result of his seduction by the serpent. This brought in its wake that instead of wearing "garments" which illuminated his soul as well as his body, he had to wear garments made of the hide of flesh, i.e. animals which did not represent anything spiritual. Ever since, new generations of man are the product of the smelly drop of semen, i.e. semen which is polluted by the residual pollutant of the original serpent. Once Eve had become defiled through sexual union with the serpent, the defiled party had to leave the holy site, i.e. גן עדן, just as in the desert anyone who was ritually impure could not remain within the holy precincts of the מחנה שכינה, the camp hosting the Presence of G–d. The immediate result of this was the toil involved in securing his sustenance, his clothing and his shelter. This is what the Torah meant when it describes that G–d told Adam: "You will eat bread in the sweat of your brow" (Genesis 3,19). Because man was constructed from parts of nature, מטבע, he has a tendency to pursue money, matbei'a, as symbolized by the word מטבע. He uses this money, מטבע, to secure his needs.
The commandment to be fruitful and multiply that we find in Genesis 9,7, is a repetition of the same commandment already recorded in פרשת בראשית in 1,28: "G–d said to them: "Be fruitful and multiply, etc". We have devoted considerable space to discussing that commandment in connection with the discussion in the Talmud Yevamot that failure to comply with this commandment is very serious. This commandment is obligatory for males only. Rabbi Yochanan ben Broka notes that in both instances this commandment is introduced in the Torah as a blessing, i.e. "G–d blessed them and said to them…" From this he concludes that the commandment applies equally to both men and women. The author of the Mishnah in Yevamot 65 bases his statement that only males are obligated to procreate on the fact that only males are in the habit of "conquering," and that the Torah connects the commandment with the directive to "conquer or subdue" the earth (Genesis 1,28). At any rate, both these rabbis understand the words פרו ורבו, "be fruitful and multiply," as a command. Bar Kappara in Ketuvot 5 says that the reason a widow should be married on Thursday evening is that when cohabitation takes place this will be on Friday, the day that G–d blessed mankind with the blessing to be fruitful.
The author quotes Rabbi Eliyahu Mizrachi, who addresses himself to that difficulty in his commentary on Rashi and opines that both in Genesis 1,28 and 9,1 the Torah expresses a blessing which subsequently is followed by the words פרו ורבו as a commandment. The latter statement is to be understood as an elaboration of the blessing. The actual commandment however is derived only from Genesis 9,7: ואתם פרו ורבו. This sentence does not contain a blessing and is in agreement with the statement in Sanhedrin 59.
According to this, the homiletical meaning Rashi speaks about, namely the comparison of someone who fails to carry out that commandment to a murderer as stated by Rabbi Eliezer in Yevamot 63, is based on the verse immediately prior to that in which the Torah proclaims: שופך דם האדם באדם דמו ישפך, "Whoever sheds the blood of man, by man shall his blood be shed." He apparently holds that only males are commanded to fulfil this commandment, and disagrees with Rabbi Yochanan ben Broka. The latter holds that the line "He blessed them," applied to both man and woman. The reason that the other scholar disagrees is that he holds that just as only males are in the habit of conquering, a condition in Genesis 1,28, so only males have to fulfil the condition of being fruitful. Clearly then he must hold that the words "He said to them, etc." must be understood as a commandment. The same reasoning applies to the first time the words פרו ורבו appear in Genesis 9,1. Rabbi Yochanan would then be in disagreement with Bar Kappara and the Talmud Sanhedrin 59, who both hold that the commandment is only found in Genesis 9,7, i.e. ואתם פרו ורבו. Nonetheless he interprets these verses homiletically on the basis of Rabbi Eliezer who believes that a homiletical explanation based on matters which appear side by side in the Torah is almost a commandment in itself [words are mine. Ed.]. Rabbi Eliezer bases his approach to exegesis on Psalms 111,8: סמוכים לעד לעולם, that words next to one another always, i.e. under all conditions, have an exegetical significance. Rabbi Eliezer applies that principle even when the verses in question are not "free" for homiletics but have already been explained as necessary in a different context.
Our author finds the reasoning of Rabbi Eliyahu Mizrachi very forced, and he feels that all the statements of the sages in the Talmud are totally acceptable and do not contain any internal contradictions. Before elaborating further we must be clear that the verse in Genesis 1,28 represents both a blessing and a commandment. The proof is simply the insertion of the words "G–d said to them." Why would the name of G–d appear twice in the same verse otherwise? Genesis 9,1, in which the name of G–d is not mentioned twice as a subject, is however capable of being interpreted in either direction.
When the sages in the Talmud speak about the bones of such a bachelor swelling up, they take into consideration that Adam described his wife as עצם מעצמי, "a bone of my bones” (Genesis 2,23), and that man therefore is not complete until he has been paired with the remainder of his bones. Failure to do this causes damage to his bones, leaves him physically incomplete. The reason the time limit is twenty years is that at that age a Jewish man is subject to military duties, and the Torah refers to him as איש, man (Numbers 2,2 et al). The relationship between military duty and fulfillment of the commandment to be fruitful is also alluded to in Genesis 1,28 where G–d links the commandment to "be fruitful and multiply" with the command to "conquer" the earth.
We know that terrestrial man was created in the image and form of his Celestial Counterpart, אדם העליון. As soon as man and woman had been created they were commanded to procreate, to be fruitful and to multiply. We read in Genesis 1,28: ויאמר להם אלוקים פרו ורבו, meaning that they should produce other human beings similar to themselves, i.e. similar to the אדם העליון, the spiritual human prototype on the throne of G–d. G–d had, after all, created man on earth in the likeness of that prototype; if man on earth had not failed and as a result become garbed in the pollutants emitted by the serpent, there would not have been such a thing as shame, negative aspects to the act of procreation. On the contrary, the act of procreation would have been the performance of a commandment exactly like that of putting on phylacteries and other commandments performed with one's body. The semen would have been an emission originating in the brain, and the person born as a result of such an emission would have come into the world with the same stature as Adam. In spite of what may be valid amongst the Gentile nations, Israel -because it is holy- needs to sanctify itself prior to engaging in the act of procreation as we have explained on pages 22, 39, and elsewhere.
השמים ביני ובינך – It explains in the Gemara (Tractate Nedarim 91a) that [his] spermatic emission which does not permeate (i.e., shoot forth) like an arrow, that is to say, that things that are before heaven are revealed and she cannot verify them. And we are speaking of when she comes on account of a claim that she stated, that I require a staff for the hand and a master for the grave (which Rashi explains that the staff is for her to lean on in her old age and she dies, he will bury her) for it if is not this, we say to her, go, you do not have marital connection with “being fruitful and multiplying” (see Genesis 1:28 and 9:7 – as it is the male’s prerogative only).
האיש מצווה על פריה ורביה ולא האשה – as it is written (Genesis 1:28): “Be fertile and increase, [fill the earth] and master it,” and [the word] "כבשה" is written without a “VAV.” It is the way for a man to conquer the woman; he is commanded on “being fertile and increase.”
And that blessing that He blessed them on the sixth day, saying, "Be fruitful and multiply" (Genesis 1:28), was after they were corrupted, such that reproduction was necessary. Know [that it is so], as it is written [there], "fill the earth and subdue it." And if it was before they were corrupted, He should have said, "fill the Garden," since that is where they resided before [this]. Rather that blessing was after they were corrupted, but it was written with the creation [earlier nevertheless].
The problems are obvious. Why does she need to bring a sacrifice? We could understand if she had to bring a thanksgiving offering, giving thanks for her recovery and for her child. But that is not what she is commanded. Instead she must bring a burnt offering – normally brought for a serious offence – together with a sin offering. What, though, is her offence? What is her sin? She has just fulfilled the first command in the Torah, to “be fruitful and multiply” (Gen. 1:28). She has done nothing wrong. Why does she need atonement?
I suggest that being swallowed by a fish is the abject opposite of the dignity of man as described in Bereishit 1:28 “URedu BiDgat HaYam,” “and you shall exercise dominion over the fish of the sea.” In Yonah’s case, a fish exercised dominion over him, bringing him to the abyss of despair which, in turn, finally brought him to confront Hashem in prayer.
A man is commanded concerning the duty of propagation but not a woman. Rabbi Yohanan ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28). According to the first opinion, only men are obligated to procreate. Rabbi Yohanan ben Baroka says that both men and women are obligated equally. We should note that although the first opinion sounds very chauvinistic, and it somewhat is, not being obligated to have children does free a woman to be more in control over her own reproductive process. Certainly the laws of birth control are more lenient if she is not obligated to have children. There is some excellent secondary literature on this issue. Judith Hauptman has a chapter on the topic in her book, “Rereading the Rabbis”. David Feldman’s book, “Birth Control in Jewish Law” also discusses the topic.
The difference is striking. Genesis 1 tells me that “I” am in the image of God. Genesis 9 tells me that “you,” my potential victim, are in the image of God. Genesis 1 tells us about human power. We are able, says the Torah, to “rule over the fish of the sea and the birds of the air” (Gen. 1:28). Genesis 9 tells us about the moral limits of power. We can kill but we may not. We have the power, but not the permission.
für unrein gelten. Nur das, was sie von dieser Zeit an berühren, gilt als unrein, nicht aber das, was sie vor der Wahrnehmung berührt haben. Die Unreinheit tritt zwar schon mit dem Zeitpunkte ein, da das Blut aus dem Muttermunde herausgekommen, obwohl es sich noch im Innern (der Scheide, בית החיצון) befindet (Nidda V, 1) und nicht wahrgenommen wird; dennoch aber haben die Weisen (so meint Schammai) nicht die von ihr vor der Wahrnehmung berührten Gegenstände für unrein erklärt; denn wenn so jede Frau schon vor der Menstruation für unrein gälte, so würde jeder Gatte wegen Gewissensskrupel (er könnte das schwere Verbot von Lev. 18, 19 übertreten) sich von seiner Frau stets fernhalten und das Gebot von Gen. 1, 28 nicht beobachten.
Die Gültigkeit der Gelübde ist hier (nach Ned. 15a) jedoch nur eine rabbinische Anordnung, weil sie nicht greifbare Gegenstände betreffen. In dem letzten Falle darf also der Mann keinen ehelichen Umgang pflegen, obschon er nach der Thora dazu verpflichtet wäre (Gen. 1, 28; Ex. 21, 10), weil die Weisen die Kraft haben, unter Umständen ein Thoragesetz aufzuheben, indem sie anordnen, die Ausübung eines Gebotes zu unterlassen (יש כת לחכמים לעקור דבר מן התורה בשב ואל תעשה). Nach Tos. s. v. רבינא ist in diesem Falle das Gelübde auch nach der Thora gültig.
aber nicht der Frau. Obwohl die Schrift die Gründung eines Hauses durch die Pluralform פרו ורבו (Gen. 1, 28) dem Manne und dem Weibe zur Pflicht macht, will sie doch durch die detecte Schreibung des Wortes וכבשה (ibid.) andeuten, dass die Aufgabe der Familiengründung zunächst nur dem männlichen Geschlecht obliegt. In diesem Sinne entscheidet auch die Halacha.
Do not be surprised at the phrase with its top in heaven. Moses similarly said, the cities are great and fortified up to heaven (Deut. 1:28). (The words of Moses are definitely not to be taken literally. Similarly neither is with its top in heaven.) The builders of the tower hoped that their city and tower would prevent them from dispersing, but this was not God’s will. However, they did not know this. (They did not intend to rebel against God. They were merely ignorant of His will.)
BE FRUITFUL AND MULTIPLY. This is a blessing as in the account of the Creation. (Cf. I.E.’s comments on Gen. 1:26.)
A Midrashic approach: The word יברכך implies being blessed with material wealth; the word וישמרך implies that the recipient is preserved so that he can perform G’d’s commandments as a result of the material wealth G’d has blessed him with. The words יאר ה' פניו אליך , mean that G’d may grant you the kind of children who are full of Torah knowledge. The Midrash bases this insight on Proverbs 6,25 כי נר מצוה ותורה אור, “for like a single candle lighting a narrow area is the performance of a single commandment, whereas the performance of the Torah in all its aspects provides great light.” Furthermore, the same words include the blessing that “from you will stem priests who in turn will illuminate the Altar in the Temple,” as it is written in Maleachi 1,10 ולא תאירו מזבחי חנם, “you will not light up My Altar without recompense.” We have another verse supporting this point in Leviticus 6,5 where the Torah writes: “and the fire on the Altar will never be extinguished.” Concerning the precise meaning here of the word ויחונך, Rabbi Chiyah the great taught that it means that the Lord will make His camp near you (from the root חנה). Another approach holds that the word promises that G’d will make prophets descend from your loins; that school of thought bases itself on the verse in Zecharyah 12,10 ושפכתי על בית דוד ועל יושבי ירושלים רוח חן ותחנונים, “I will pour out over the house of David and over the people of Jerusalem a spirit of pity and compassion.” These are the ingredients which we think of when we think of prophets. Still another approach sees in the word ויחונך a reference to grace in the sense of being held in esteem, being appreciated. The word appears in that meaning in Esther 2,17 where we are told that all who saw Esther, including the king, immediately formed this positive opinion of her. On the final verse, ישא ה' פניו אליך וישם לך שלום, “may the Lord raise His countenance toward you and grant you peace,” we must compare the meaning of this expression to Deut. 10,17 אשר לא ישא פנים ולא יקח שוחד, “Who does not play favourites nor accept bribes.” How can we reconcile these two apparently contradictory concepts of asking the very same G’d whom we applaud for not playing favorites in Deut. 10,17 to play favourites with the entire Jewish people in the priestly blessing formulated by the same G’d? [The word ישא has to be translated then as “will forgive.” Ed.] If the victim of an unfavorable decree has repented before the decree has been sealed his repentance is effective. If not, such as in Deut. 17,10 it is not. A second approach to the first verse. The word יברכך implies being blessed with sons, the word וישמרך implies being blessed with daughters who require additional protection and safeguarding on the part of their parents. This is reflected in the promise in Psalms 121,5 ה' שומרך, ה' צלך על יד ימינך, ”the Lord is your guardian; the Lord is your protection, at your right hand.” The verse יאר ה' פניך אליך describes the element life which is associated with light, such as in באור פני מלך חיים, “in the light of the king’s face there is life” (Proverbs 16,15). The word appears in a similar connotation in Psalms 67,2 אל-הים יחננו ויברכנו יאר פניו אתנו סלה, ”May G’d be gracious to us and bless us; may He illuminate us with His face, Selah.” Concerning the last verse of the blessing(s)ישא ה' פניו אליך , this means that “in every direction you turn may G’d arrange for you to find peace and harmony and be protected from all unpleasant happenings.” This is a form of G’d’s personal benevolent supervision of our fates generally referred to as השגחה פרטית. We find the reverse of this threatened by G’d as part of threats of the prophet Isaiah when he quoted G’d as saying: “I am going to turn My watchful eye away from you (G’d refusing to hear our prayers)” (Isaiah 1,15). In Berachot 20, the sages derive from the wording ישא ה' פניו אליך that although when you look at this verse superficially you get the impression that it contradicts the verse where G’d says that He does not play favorites, using the word לא אשא פנים this way is misleading. All that is meant is that G’d will lift our countenances, i.e. respond to our first having raised our face to Him in prayer and supplication. This is not what is called “playing favorites,” i.e. using double standards. This idea is even reflected in the text of the Torah. We read in Deut. 8,10: “you will eat and be satisfied and you will bless the Lord your G’d.” Assume that father, mother, and children assemble around the family table to consume their daily meal and they find that there is not enough to sate even one of them, never mind all of them. They will turn their faces to G’d, and each one will hold back and help himself to a minimum making sure there will be enough to go around. When G’d observes such conduct, He will most certainly be affected by it and make sure that in the future this family will not be lacking for anything. This is also the deeper meaning behind the famous line in Song of Songs 3,7 that Solomon’s bed was watched over by 60 guards. Did then Solomon need these guards? Was he in danger of attacks by assassins, by terrorists? What is meant by these words is that the priestly blessing which comprises 60 letters was engraved on the edge of Solomon’s bed. Another explanation of this line in Song of Songs: the bed mentioned in Song of Songs is not that of King Solomon at all. It is the “bed” of He who owns peace, i.e. G’d. The “bed” is the Holy Temple; The reason the Temple is compared to a bed is that just as the function of the bed is for those on it to practice the commandment of increasing the human population of the world, so it was a propensity of all the furnishings in the Temple to increase and multiply. We have a glimmer of this in Kings I 8,8: “the staves (attached to the Holy Ark) were growing longer so that they would wind up being visible in the Sanctuary in front of the Shrine. A verse indicating something similar is found in Chronicles II 3,6 where Ezra describes the gold of the Temple as זהב פרוים, understood to mean “gold which had the capacity to multiply, which produced fruit.” A third scriptural verse which at least alludes to this phenomenon as far as the materials used for the Temple is concerned is found in Kings I 7,2 where the entire Temple is described as בית יער הלבנון, "The Lebanon Forest House,” suggesting that just as a forest and its trees keep growing, so the Temple would keep expanding. The next words in that verse in Song of Songs, i.e. כלם אחוזי חרב, “all of them trained in warfare, i.e. “swordsmen,” refer to names of the Lord. The words following i.e. איש חרבו על ירכו, “each one with his sword on his loins”, beg the question what the ירך, the seat of a man's semen has to do in this verse. The answer is that these words describe that even if Solomon (symbol of the Jewish people) had frightening dreams at night, dreams during which he (they) felt in immediate danger, thanks to the encouragement derived by the proximity of all these names of G’d the people would rouse themselves in the morning, go to the Synagogue, and shake off any fear experienced during the night in a nightmare. They would find the effects of the dream dissolve without any further ado. In order to provide the Jewish people in the desert with this remedy, G’d instructed Aaron and his sons to bless the people in the way the Torah specified. G’d said: “in the past when I needed to extend a blessing to My creatures I would bless Adam and Chavah, as we know from Genesis 1,28 ‘G’d blessed them saying be fruitful and multiply etc.’” G’d blessed Noach when the latter was in need of such as blessing as we know from Genesis 9,1: “G’d blessed Noach and his sons.” He blessed Avraham as we know from Genesis 25,1: “G’d had blessed Avraham with everything.” From Avraham’s time on, G’d changed His mode of administering blessings directly and assigned the task to Avraham saying to him: “become a source of blessing” (Genesis 12,2). Avraham responded by siring two sons, Ishmael and Yitzchak. Avraham failed to bless either of them. In order to understand Avraham’s failure to bless either one of his sons, let us illustrate this by means of a parable. A king who owned an orchard entrusted it to a profit-sharing farmer to look after it. The orchard in question contained within it right in the center two trees, one of which contained the elixir of life whereas the second one contained a poison which would kill. The farmer was in a quandary, saying to himself that if he watered both trees he would further the growth of the deadly tree. If, on the other hand, he did not water either tree he would cause the elixir of life to die out. He decided to serve out his contract and to leave the decision of what to do to the king, the owner, after he himself had bowed out of the picture. The “king” in the parable is G’d. The “orchard” is earth. The “farmer” is Avraham, and the two trees, the elixir of life and the poisonous one, are Yitzchak and Ishmael respectively. Avraham said to himself: “if I bless Yitzchak, Ishmael will demand to be blessed also. Seeing that he is wicked, I cannot do that. I prefer to pass and not exercise my discretion. After all, I am only flesh and blood, not all-knowing like the Lord.” What happened? After Avraham had died we find that the Torah records that G’d bestowed the blessing He had first given to Avraham on his son Yitzchak after his father had died (Genesis 25,11). Yitzchak in turn blessed Yaakov. Yaakov blessed all his twelve sons as we read in Genesis 49,28 “all these (aforementioned ones) are the twelve tribes of Israel and this is what he had said to them when he blessed them.” From that point on, G’d said to Moses: “the blessings are at your (Israel collectively) disposal. The priests shall be the ones to administer them (Based on Tanchuma Nasso 9).
לכה נשקה, ”let us give a drink of wine.” The daughter should have said לכי (feminine form) instead of לכה (masculine form), as the older daughter urged her sister to do something which is the prerogative of the male who initiates such an activity. Our sages in Yevamot 65 interpreted the words וכבשוה in Genesis 1,28 as meaning not only that the human species is to subjugate nature and the animals, but as reference to the fact that “conquering” is the prerogative of the male rather than that of the female. This is why the word is spelled defectively, the letter ו being missing. This is a hint that the male also “conquers” the female. The words “for there is no man on earth, etc.” were the older daughter’s way of saying that since it is impossible to proceed in the way civilization and nature had decreed, they, the daughters, had to initiate the act of procreation in this instance. The Torah reflects what had happened by writing לכה instead of לכי when describing the introductory remark by the older daughter to her younger sister.
A Kabbalistic approach: when Solomon concludes the Book with the words תנו לה מפרי ידיה, “let her enjoy the fruit of her hands,” he refers to the virtue he had commenced with, i.e. “who can find a woman of valor?” Solomon wanted to seal his Book with the virtue which is the “seal” of the בנין, the structure comprised by the various emanations, its seal being the emanation חכמה [the simile with which he described the woman of valor. Ed.]. Seeing that the Jewish people had heard the Torah out of the fire and the prophet Chabakuk 3,10 referred to this experience saying נתן תהום קולו, “the deep gave forth loud roars” [see the whole verse, Ed.], Solomon arranged the praises of the Torah/wisdom in the order of the 22 letters of the aleph bet. The meaning of the concluding verse: “give to her of the fruit of her hands,” is a call to bestow a blessing on the emanation חכמה, also known as Torah. The whole idea is similar to what the sages said in Avot 3,7 תן לו משלו שאתה ושלך שלו, “give to Him part of what is His, for you yourself and all that is yours are really His.” The words ויהללוה בשערים מעשיה, “and let her accomplishments praise her in the gates,” are a reference to what the blessing consists of. David also used the words ברכה and הלול, in the same verse (Psalms 104,35) when he said ברכי נפשי את ה' הללוי-ה, “let my soul bless the Lord, Hallelujah.” Even though every human being is himself the beneficiary of G’d’s blessing, G’d nonetheless desires blessing uttered by human beings. He specifically commanded this when He said (Deut. 8,10) “you shall bless the Lord your G’d.” Isaiah tells us that “for whoever blesses himself in the land shall bless himself by the true (אמן) G’d.” (Isaiah 65,16) You should pay heed to the saying of the sages (Sotah 38) “he (the priest) who utters a blessing will in turn be blessed.” The reason is that by blessing the people in the name of the Lord, he (the priest) has included Everybody i.e. G’d, in his blessing. It is well known that the whole idea of bestowing a blessing is to contribute to the continued existence of the universe. This is why G’d bestowed blessings immediately after He had created certain phenomena, especially living creatures which are very fragile as compared to inert phenomena. [This is why we find already in Genesis 1,20 when the first living creatures were produced by the waters, that G’d felt compelled to bestow a blessing on them. Perhaps the absence of such a blessing for the vegetation on the third day is the reason we have non-fruit-bearing trees. Ed.] The reason that the whole Torah commences with the letter ב instead of the letter א for instance, is that it wanted to begin with an allusion to blessing. G’d blessed Adam, i.e. the human species (Genesis 1,28); He blessed Noach and his children (Genesis 9,1, the remnants of the human species). Only with the advent of Avraham (described by our author as ראש האמונה, “the father-figure of all true faith”) did G’d transfer the ability to bless to him and his descendants as we know from Genesis 12,2. Instead of telling Avraham that he would be blessed, ברוך, He told him that he himself would originate blessings, i.e. והיה ברכה, “become (a source of) blessing.” Ever since, the righteous have become the “sources” of blessings (or distributors directing blessings). This was how Yitzchok viewed himself when he said: “let me bless you in the presence of the Lord before my death.” He meant that if he did not transfer the power to bless given to him, it would die with him as he was conscious of the responsibility entailed by this power to bestow blessing (compare Genesis 27,7). At this point, Moses makes use of this power, just as had Yaakov before his death (Genesis 49,28). The remarkable thing (from a kabbalistic point of view) is the use as an introduction of the word זאת on both occasions. This is also why the sages said that Moses continued where Yaakov had left off (Devarim Rabbah 11,1) — Yaakov concluded with וזאת ( וזאת אשר דבר להם אביהם )and Moses began with וזאת (וזאת הברכה).
A Midrashic (ancient Tanchuma manuscript) view: of the two words גאה גאה: there are four creatures which are known for their arrogance; the lion amongst the free-roaming beasts; the ox amongst the domestic beasts, the eagle amongst the birds; man surpasses them all in arrogance. The reason for this is that G’d gave man dominion over all the other creatures in the terrestrial universe when He said (Genesis 1,28) “and have dominion over the fish of the sea, the birds of the sky, and all the living things which move on earth.” What did G’d do? He had likenesses of all these four “arrogant” creatures made as part of His throne as we know from Ezekiel I,10: “Each of them had a human face at the front; each of the four had the face of a lion on the right, each of the four had the face of an ox on the left; each of them had the face of an eagle at the back.“ The reason for this was that G’d had said: “seeing these creatures display arrogance and consider themselves as superior I have to demonstrate My superiority to them.” This is why we read here that the Jewish people acknowledged this when they described G’d as superior to all who deem themselves superior.
A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]
והבדולח, Rabbi Saadyah gaon, as well as Ibn Ezra say that it is a small spherical white gemstone. This is supported by the reference to כעין הבדולח in Numbers 11,7 where the Torah describes the appearance of the manna. The same scholars believe that this stone is formed by what were originally small drops of dew which had descended on that river. This is the reason why this “stone” is round, just as a drop of dew. Seeing that each individual such stone is so small that it is useless as an effective tool in commerce and industry, this is the reason why the word אבן is not mentioned in connection with בדולח, as opposed to the שהם gemstone which is specifically described as a “stone.” The latter is a large stone, and many different kinds of vessels are made out of its material. Due to its cost, these vessels are found only in the homes of kings and wealthy individuals. The shoham stones on the epaulets of the High Priest had the names of the twelve tribes etched into them. (Exodus 28,9) This gemstone was chosen in preference to others as it is more precious than most, and is found in an almost pure form, not containing any flaws due to discolouration. This river flows in an easterly direction and does not continue through the ארץ חוילה, but flows around it and then enters the sea on its eastern shores. The reason most people called this river Pishon is because its waters help seeds irrigated by them to expand and produce substantial crops. Etymologically, the word פישון, is a derivative of the word פוש found in Jeremiah 50,11 כי תפושו כעגלה דשה, “when you stamped like a heifer treading grain.” Onkelos renders the word פרו, “be fruitful” as פושו in Genesis 1,28.
ומוראכם, this formulation is parallel to the words וכבשוה, which also referred to dominance over other creatures on earth (Genesis 1,28).
NASHAPHTA’ WITH THY WIND. Rabbi Abraham ibn Ezra said that nashaphta is derived from the root nesheph (twilight), (“For there are two kinds of nesheph (twilight): the nesheph after sundown, and the nesheph before sunrise” (Ibn Ezra)! Here the nesheph before sunrise is referred to.) for it was at twilight that He brought the wind which caused the water to return and drown the pursuers. Rashi explained it “as an expression for ‘blowing,’ similar in usage to the verse, When ‘nashaph’ (He bloweth) upon them, they wither.” (Isaiah 40:24.) Rashi has explained it well. My opinion, furthermore, is that the purport of nashaphta, [written with the letter phei], is like [that written] with a beth: Thou ‘nashavta’ (didst blow) with Thy wind. The usage of the word is similar to: Because the breath of the Eternal ‘nashva’ (bloweth) upon it; (Ibid., Verse 7.) ‘yasheiv’ (He bloweth) His wind, and the waters flow. (Psalms 147:18.) These two letters — [the phei or pei and the beth] — are of similar usage, just as in the verses: ‘al gapei’ (Upon) the highest places of the city, (Proverbs 9:3.) which is like al gabei; ‘im b’gapo’ (if by himself), (Further, 21:3.) which is like im b’gabo. Similarly: And substance ‘yivzor’ (he shall scatter) among them; (Daniel 11:24.) ‘bizar’ (He hath scattered) the peoples. (Psalms 68:31.) These are expressions of pizur (scattering), [with the letter beth serving here as phei] (See Vol. I, pp. 505-506, for a similar interchange of letters between the gimmel and the kuph.) In proper names, these letters also interchange, e.g., Shovach, and Shophach. (II Samuel 10:16; I Chronicles 19:16.) And our Rabbis say in the Mishnah: (Peah 6:1.) “[If produce is proclaimed] hevkeir (ownerless) for the benefit of the poor [only], it is deemed hevkeir (ownerless).” (If a person gives up his ownership of the produce of his field, he is free from the obligation of giving the Tithe. But if he proclaimed it ownerless only for the poor and not for the rich, the School of Shammai say it is deemed ownerless and is therefore Tithe-free. The Mishnah continues that the School of Hillel say that it can be deemed ownerless only if it is proclaimed ownerless equally for the rich. Ramban here is interested only in the language of the Mishnah using a veth (hevkeir) for a phei, and therefore he quotes only the beginning of the Mishnah.) [The word hevkeir] is like hephkeir (ownerless). From the expression, The grains ‘avshu’ (shrivel) (Joel 1:17.) comes the word ipush (musty). The term ben p’kua, (Chullin 69a. Literally: “a child [of an animal] which is ripped open.”) [an animal taken alive out of the slaughtered mother’s womb], is used in place of ben b’kua, because the mother was “ripped open” and there was found in it a living offspring of nine months. In my opinion also, ‘hichpishani’ in ashes (Lamentations 3:16.) is like ‘hichbishani’ (He presses me) [or “He made me cower”] in ashes, the usage of the word being similar to: And replenish the earth, ‘v’chivshuha’ (and subdue it); (Genesis 1:28.) ‘yichbosh’ (He will subdue) our iniquities. (Micah 7:19.) In the language of the Rabbis we also find: “a measure which is k’phushah,” (Yebamoth 107b.) meaning k’vushah, [a measure into which the contents have been “compressed”, and which therefore contains more than its normal measure]. The purport of the verse is thus: “with Your strong and mighty wind, the waters of the sea were piled up, and when You blew the wind with which You control the sea, the sea covered them.” This is the intent of the verse, And the sea returned to its strength when the morning appeared, (Above, 14:27.) for He caused the wind to blow on it as He does at His strength when He ruleth the proud swelling of the sea. (Psalms 89:10.)
VAREMES’ (AND CREEPING THING). Rashi wrote: “These are creeping swarms that creep low upon the earth, appearing as though they are dragged along.” Now in this chapter we find: And over every animal ‘haromeseth’ (that creepeth) upon the earth; (Verse 28. Here Rashi’s interpretation could not apply to animal.) and it is further written, And all flesh ‘haromes’ (that moved) upon the earth perished, both fowl and cattle, and beasts, and every swarming thing that swarmeth upon the earth; (Genesis 7:21.) also, Wherein all the beasts of the forest ‘tirmos’ (do creep forth). (Psalms 104:20.) But the meaning of r’misah is as if it were written with the letter samech, as in The foot tirm’senah (shall tread it down), (Isaiah 26:6.) and other related expressions. He thus says of beasts and cattle, ‘romes’ (that tread) on the earth, (Verse 26.) and of creeping things that drag along, ‘remes’ (that creep) upon the ground, (Verse 25.) because they tread on the ground with their entire body.
AND YOU, BE YE FRUITFUL, AND MULTIPLY. The plain meaning thereof is as its Midrash, i.e., that it is a commandment. (Ibid., 59b.) A similar verse mentioned with reference to Adam, (Above, 1:28.) also one with reference to the sons of Noah (Verse 1 here.) in conjunction with the statement that G-d blessed them, constitutes a blessing, just as it is said concerning the fish. (Above, 1:22.) Now because He spoke here of the other living things and said, that they may swarm in the earth, and be fruitful, and multiply upon the earth, (Ibid., 8:17.) He said here, And you — man — be ye fruitful and multiply. He continued saying, swarm in the earth, and multiply therein, in order to repeat the commandment for the purpose of emphasis, thus stating that they should be engaged in it with all power [since those who came forth from the ark were few]. Perhaps He commanded them concerning the settlement of the whole earth, as I have explained in Seder Bereshith. (Above, 1:28.) Now Rashi wrote, “According to the plain interpretation, the first time [this was said to man it was said] as a blessing; here it is a command. According to the Midrashic explanation, [this command is mentioned here after the prohibition of murder] in order to liken one who abstains from having children to one who sheds blood.” Now the Rabbis have derived this Midrash only from the juxtaposition of the verses, but the verse itself was written as a commandment, and the first [time this was said to man it was] as a blessing. [This is contrary to Rashi who implies that the Midrashic explanation differs from the plain interpretation.] And so the Rabbis have said in Tractate Sanhedrin, (Ibid., 59b.) “But the commandment to be fruitful which was declared to the sons of Noah — as it is written, And you, be ye fruitful and multiply,….”
הבה נבנה לנו עיר, according to the plain meaning and the commonly held opinion that the people of that time were punished for their grandiose plan of building a Tower which was meant to reach the heaven, what are we to make of Deuteronomy 1,28 in which Moses described cities of the Canaanites as having walls as high as the heaven? Why were these walls not destroyed by G’d? We must revise our opinion of why the people were punished, and accept that their principal sin was in not fulfilling G’d’s basic directive to be fruitful, to multiply, and to populate the whole earth, not just a small valley. Their declared objective had been not to scatter (verse 4) The fact that G’d forcefully scattered them afterwards shows that their sin must have been their failure to do so voluntarily.
So that they shall not domineer over the nations [Heb. רְדוֹת,] an expression of ruling, like (Gen. 1:28): “and rule (וּרְדוּ) over the fish of the sea.”
come press for the winepress is full—of grapes. Come and tread them; i.e., the measure of their iniquity is full. press Heb. רְדוּ, an expression of pressing [or ruling]. Cf. (Gen. 1:28) “And rule (וּרְדוּ) over the fish of the sea.”
I lament in my speech Heb. אריד, I will lament of my pain, as (Lam. 3:19): “Remember my affliction and my misery (ומרודי).” Also (Jud. 11:37): “and wail (וירדתי) upon the mountains.” Menachem (p. 162) interpreted אריד as an expression of ruling, as (Gen. 1:28): “and rule (ורדו) over the fish of the sea.” שּׂיחי is an expression of speech (Prov. 23:29): “He who talks too much (שיח).”
==What is the scriptural basis [for exempting women from the obligation to procreate]? ––R. Ila’a in the name of R. Elazar b’R. Simon said, “Fill the earth and master it” [וכבשה] (Genesis 1:28)—it is man’s nature to master [a woman] but not woman’s nature [to master a man].” … [Since וכבשה is spelled defectively, without a “vav,” this permits the rabbis to view the verb as in the singular form. If so, the verse is suggesting, given the above context, that a man should conquer a woman. (Cf. BT Kiddushin 2b: “It is man’s nature to woo a woman; it not a woman’s nature to woo a man.” It is also possible to understand the word v’khivshuha וכבשה as saying that a man, but not a woman, is obligated to conquer the land.) It is not saying that the two of them should conquer “it,” the land.] (BT Yevamot 65b)
If he took a wife and remained with her for ten years and she did not give birth, he is not allowed to desist [אינו רשאי לבטל]. If he divorced her, she is permitted to marry someone else. And the second husband is allowed to remain with her for ten years. But if she spontaneously aborted [within that period], she counts from the time that she aborted. A man is commanded to procreate, but not a woman. R. Yohanan b. Baroka says: About both of them it says, “And God blessed them and said to them be fruitful and multiply … ” [פרו ורבו] (Genesis 1:28). (M Yevamot 6:6)
Kikawada and Ackerman (1974) have shown that the opening chapters of Exodus reflect other Genesis material as well. For instance, the five verbs in v.7 mirror the language of creation (Gen. 1:28 and 9:1–2), where a similar vocabulary of fecundity signals the divine desire to “fill the earth.” It is as if Israel’s “becoming many” in Exodus fulfills the plan of history inaugurated at creation, at the same time reminding us of God’s promise to Avraham, to make his descendants as numerous “as the stars in the heavens and [as] the sand that is on the shore of the sea” (Gen. 22:17).
2. The ideal state, already portrayed in the Garden of Eden story, is vegetarianism—where no animal life need be taken by humans (this despite God’s command to Adam to “dominate [the earth]” in Gen. 1:28).
מיד כל חיה אדרשנו, “I will demand such account from any living creature.” Nachmanides questions the expression אדרשנו, “I will demand an accounting of,” as not applicable to animals which do not have the intelligence to understand such commandments. How can creatures without intelligence qualify for punishment for not obeying laws? He answers that the shedding of human blood may be an exception, and that this is not in the nature of a punitive reprisal but is a law promulgated by the Creator as a sort of axiom. This is also the meaning of the words סקול יסקל השור, “the offending ox must surely be stoned to death” in Exodus 21,28, where this is not to be construed as a penalty for the owner of the beast, as the same procedure is applicable to an ox that killed a human being even though he may not be owned by a specific person at all, but is a free-roaming animal. The Torah’s command to mankind in general is the same as the Torah’s legislation for the Jewish people later on. The meaning of the words: שופך דם האדם באדם דמו ישפך, is then that anyone, man or beast, which sheds human blood will be put to death by a human tribunal as the violent death of a creature bearing the image of G’d cannot remain unaccounted. In the absence of a court that can put the offending human or animal to death, sentence and execution will be at the hands of heaven. It is further possible that the words מיד כל חיה ומיד האדם can allude to this heavenly intervention in avenging the killer, so that the word מיד should be understand as על יד. Perhaps the very fact that the nature of many beasts is to kill, is the reason the Torah warns that such instinct when practiced against humans is perverse. The mystical dimension of the subject is that at the time of the creation G’d assigned all the herbs to be food for man; after that the Torah wrote ויהי כן, “it remained so,” i.e. the vegetarian diet of man became the norm. (Genesis 1,28) Now that G’d had permitted man a meat diet provided the animal eaten had been killed first, and it had become the norm that living creatures feed on one another, it became necessary to legislate limits as to who might be killed and who not, and by whom. G’d therefore instilled within the animals a natural awe of man, which would restrain them from attacking and killing him. This is why the Torah commanded אך את דמכם לנפשותיכם אדרוש, to indicate that G’d would not hold an animal responsible for killing and feeding upon other animals. This is the reason why the subject of bloodshed had to be introduced at this juncture, seeing that for the first time killing some of G’d’s creatures for the sake of eating had become permitted. According to the view of our sages (Sanhedrin 56 interpreting the words על האדם), Adam himself had already been warned concerning this. The reason for the prohibition to kill man is the fact that he was created in the image of G’d, as our verse concludes.
Sefer Bahya writes: since the verse says, “God blessed them and God said to them, be fertile and increase” [1:28], there were two blessings for the person. The first blessing was that his food and drink should be blessed in his body because the body is damaged every day and with the food it becomes whole. The person’s humors are dried out in two ways. The first is because the person has internal heat that dries out his humors and dampness. The second is the wind that blows on the person and dries his humors. Therefore, he makes his humors damp with the food and drink. The Holy One gave him blessings that the food should be disseminated through all of his organs and it should only replenish that which is expended every day by his humors, not more not less, in order that he should remain healthy. (The theory of the four “humors” and their relation to health is a standard aspect of medieval science.) The second blessing was “be fruitful and multiply” [1:28], that the person should have sexual relations with his wife and should have many children to worship the Holy One and recognize their Creator. (Bahya, Genesis, 1:28.)
Rabbi Shimon ben Elazar would say: When the people of Israel are in foreign lands, they worship idolatry without meaning to. How so? A Samaritan makes a party for his son. He sends out an invitation to all the Jews in his city. Even though they eat and drink their own food, and bring their own attendants who stand and pour for them, it is still considered as if they ate from the sacrifices of the dead, as it says (Exodus 34:15), “They will call to you, and you will eat their sacrifices.” Rabbi Eliezer HaModa’i would say: Anyone who violates the Sabbath, scorns the festivals, disregards circumcision, or attempts to reveal the flaws of the Torah, even though he may be learned in Torah and have done many good deeds, he has no share in the World to Come. Rabbi Akiva would say: Anyone who marries a woman who is not proper for him transgresses five commandments: “Do not take vengeance” (Leviticus 19:18), “Do not bear a grudge” (ibid.), “Do not hate your brother in your heart” (Leviticus 19:17), “Love your fellow as yourself” (Leviticus 19:18), and “Let your brother live with you” (Leviticus 25:36). Because he will hate her he will want her to die, and this will cause fewer children to be born into the world.
and here, where it says that He gave the earth to mankind refers to after a blessing is recited.
§ Rav Huna bar Ketina says that Rabbi Yitzḥak says: An incident occurred involving one woman who was a half-maidservant half-free woman, and they forced her master to emancipate her, and he made her a free woman. The Gemara asks: In accordance with whose opinion is it? Is it in accordance with the opinion of Rabbi Yoḥanan ben Beroka, who says: For both Adam and Eve the verse states: “And God blessed them, and God said to them: Be fruitful, and multiply, and replenish the earth and subdue it” (Genesis 1:28), indicating that the mitzva to procreate is incumbent upon women as well, and therefore a half-maidservant half-free woman must be freed to enable her to procreate?
“And the Ninth of Av.” (This paragraph also is in Ta`aniot 4:9, Notes 370–377.) Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply (Gen. 1:28.) , etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one (Eccl. 4:9.) .
(This paragraph also appears in Megillah1:6 (מ).) Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it (2K. 25:8.) . So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned (Babli 29a, Tosephta 3:10.) . Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him (Babli Megillah 5b.) . Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there (Mishnah Yebamot 6:6.) : “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply (Gen. 1:28.) , etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side (If a woman is married childless for ten years she may ask the court to force her husband to give her a divorce with full payment of her ketubah. In her application to the court she must state that her request is in order to be able to marry another man (who implicitly is supposed to be more fertile than the first.) In the Babli Yebamot 65b she is required to state explicitly that she wants to marry another man in order to have children who will be able to care for her in her old age.) . He said about them, two are better than one (Eccl. 4:9.) .
MISHNAH: A man should not rest from being fruitful and multiply unless he has children. The House of Shammai say two males, but the House of Hillel say a male and a female, as it is said “male and female He created them (Gen. 1:27.) .” If he married a wife and she stayed with him for ten years and had no child he is not permitted to rest. If he divorced her (He also might take a second wife.) , she is permitted to marry another and the second [husband] is permitted to stay with her for ten years, and if she had a miscarriage she counts from the moment of the miscarriage. The man is commanded to be fruitful and multiply but not the woman. Rebbi Joḥanan ben Beroqa said, for both of them it says “God blessed them and God said to them, be fruitful and multiply, (Gen. 1:28.) ” etc.
Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna (The last clause in the Mishnah, that only men are obligated to have children. The entire paragraph has its parallel in the Babli, 65b.) : “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it. (Gen. 1:28. The last word is written וכבשה which can be read as defective plural or regular singular.) ” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side (If a woman was childlessly married to a man for 10 years and requests a divorce in order to be able to have a child with a more potent man, the court is required to force the husband to divorce her with a full ketubah. The Babli is explicit in this matter, that she must claim to need children who will care for her in her old age. Such a statement is needed only if practice does not follow R. Joḥanan ben Beroqa.) . Rebbi Eleazar in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said that if she requests to be married, she has the law on her side. In a similar case (Involving R. Eleazar and R. Abba bar Zavda and an erroneous statement. In the Babli, Megillah 5a/b, the wrong statement is again given by R. Eleazar and the correction by R. Abba bar Zavda. From the insistence that the two cases are parallel, it seems that this should be the reading here also. But the text given here is confirmed by the parallel in Megillah1:1.) , referring to what we have stated there (Mishnah Ta‘aniot 4:9.) : “In the week in which the Ninth of Av (The day of mourning for the destruction of the Temple.) falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these (Eccl. 4:9. From the text in Megillah, it seems that “he” is a third person, possibly R. Ḥaninah,) : “Two are better than one.”
The Gemara asks: But is this an established principle? But there are the mitzvot of eating matza on the first night of Passover (Exodus 23:15), of rejoicing on a Festival (Deuteronomy 16:9–11), and assembly on Sukkot following the Sabbatical Year (Deuteronomy 31:10–13). And each of these is a positive, time-bound mitzva, and yet women are obligated in them. And furthermore, one can raise a difficulty as follows: But there are the mitzvot of Torah study (Deuteronomy 6:7), procreation (Genesis 1:28), and redemption of the firstborn (Exodus 13:12–13), each of which is not a positive, time-bound mitzva, and yet women are exempt from them.
The Gemara asks: And according to the opinion of Rabbi Yoḥanan ben Beroka, who says that with regard to both of them, men and women, the verse states: “And God blessed them, and God said to them: Be fruitful and multiply, replenish the earth and conquer it” (Genesis 1:28), what can be said? According to his opinion, women are exempt from only one positive mitzva that is not time bound, Torah study; why not derive other mitzvot from this case? The Gemara answers: The reason this is not a difficulty is because Torah study and the redemption of the firstborn son, from which women are also exempt, are two verses that come as one, and any two verses that come as one do not teach a precedent.
The Gemara asks: And according to the opinion of Rabbi Yoḥanan ben Beroka as well, let procreation, which he maintains applies to women, and fear of one’s mother and father be considered two verses that come as one and they should not teach a precedent. The Gemara answers: Both cases are necessary. As, if the Merciful One had written only that women are obligated in fear of their parents, and had not written that they are obligated in procreation, I would say that as the Merciful One states: “Be fruitful and multiply, replenish the earth and conquer it” (Genesis 1:28), this leads to the conclusion that women are exempt from procreation, by the following reasoning: As it is the manner of a man to go to war and to conquer, yes, he is obligated in procreation, but as it is not the manner of a woman to conquer, she is not obligated in procreation.
The Gemara raises an objection to the assertion that eating meat was prohibited to Adam, from the verse: “And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creeps upon the land” (Genesis 1:28). What, is it not stated with regard to consumption, i.e., doesn’t this verse mean that people may eat the meat of animals? The Gemara answers: No, the verse is referring to using animals for labor.
Come and hear a proof that it was permitted for Adam to eat meat, from the phrase in the aforementioned verse: “And have dominion…and over the fowl of the air.” What, is it not stated with regard to consumption? The Gemara answers: No, it is referring to labor.
Come and hear a proof from the phrase: “And have dominion…and over every living thing that creeps upon the land.” Creeping animals certainly cannot be used for labor. Apparently, the verse is referring to eating them. The Gemara answers: That phrase comes to include the snake, which was capable of performing labor when it was created.
The Gemara asks: Didn’t Rabbi Yoḥanan say with regard to remedies that restore procreative ability: These have restored me to my youth? Apparently, even an elderly man can procreate with the proper remedy. Rather, the remedy for jaundice was discussed with regard to a woman, who is not commanded to reproduce. The Gemara asks: And according to Rabbi Yoḥanan ben Beroka, who said: The mitzva is incumbent on both of them, the man and the woman, as it states: “And God blessed them and God said to them: Be fruitful and multiply and fill the earth and conquer it” (Genesis 1:28), what is there to say? How could a woman use this remedy? In his opinion a woman is also commanded to procreate. The Gemara answers: In his opinion, this remedy may be used for an elderly woman or, alternatively, for a barren woman. He would agree that there is no prohibition to cause infertility in a woman who cannot conceive.
BARAITHA. (K 1.) And whence is the benediction of bridegrooms derived from the Torah? As it is stated, And they blessed Rebekah. GEMARA. Did they, then, bless her over a cup [of wine]? This is but a support [and not a proof for the necessity of a benediction]. R. Joḥanan said: It is derived from the verse, And God blessed them. (Gen. 1, 28.) But how will he explain that concerning [other] living creatures it is also written, And God blessed them? (ibid. 22.) But [the benediction is required] because it is written, And the rib, which the Lord God had taken from the man, made He [banah] a woman; (ibid. II, 22.) for in the coast towns they call plaits binyatha. ([Cf. ARN IV, 3, above p. 36.] Adam and Eve are in a different category in that God plaited Eve’s hair and brought her adorned to Adam.)
MISHNA: A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).
GEMARA: From where are these matters derived, that a woman is not obligated in the mitzva to be fruitful and multiply? Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states: “Be fruitful and multiply, and fill the land and conquer it” (Genesis 1:28). It is the manner of a man to conquer and it is not the manner of a woman to conquer. Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.
You have made humankind like the fish of the sea, Like creeping things that have no ruler. (that have no ruler 1QpHab “[for him] to rule over”; cf. Gen. 1.28; Ps. 8.7–9.)
Elohim blessed them, and Elohim said to them, Be fruitful and multiply, fill the earth and subdue it, and dominate the fish of the sea, the birds of the heaven, and every living thing that moves upon the earth.
And He blessed them, and the Lord said to them, Increase and multiply, and fill the earth with sons and daughters, and prevail over it, in its possessions; and have dominion over the fish of the sea and over the fowl of the heavens, and over every creeping animal that creepeth upon the earth.
| וַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כׇּל־עֵ֣שֶׂב ׀ זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כׇל־הָאָ֔רֶץ וְאֶת־כׇּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאׇכְלָֽה׃ | 29 P | God said, “See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food. |
. הנה נתתי לכם, “here I have given to you, etc.” The line is to be understood as if written in the present tense, “I am giving to you’” there are numerous such verses which though written in the past tense, actually were meant to be understood as being in the present tense. The author quotes a few examples, including: Genesis 14,22; 23,13.
את כל עשב זורע זרע, “all the herbs that perpetuate themselves by shedding their seed.” Examples are grains and vegetables such as peas and beans, etc; as well as the fruit of the trees which contain stones or pips. All these were intended as food for the human race. The beasts of the field were assigned only simpler herbs, i.e. grass that did not perpetuate itself by shedding their seeds. As a result of man’s sin, G-d decreed that they would be limited to eating the same kind of food as did the animals. This is the deeper meaning of the verse in Genesis 3,18: קוץ ודרדר תצמיח לך ואכלת את עשב השדה, “the earth will grow thorns and thistles in (response to your efforts) so that you will be reduced to eating the grass of the field.” This is also reflected in Psalms 49,21: “he is like the beasts (that perish)”. If G-d had permitted man at that stage to eat meat, it would have been viewed as man being rewarded for having sinned.
לכם יהיה לאכלה ולכל חית השדה, Rashi comments on this line that man had been reduced to eat the same kind of food as the beasts of the field. When we find the statement in Sanhedrin 59, that the angels in heaven were purifying wine for Adam and roasting meat for him while he was sitting in the garden (on the Sabbath), which appears to contradict the aforesaid, this refers to meat that had descended from heaven just as the manna descended from heaven for the Israelites in the desert. When G-d had told man that they would rule over the fish in the sea, etc.; this did not mean that he was allowed to eat them, but that they were to perform work on his behalf, as pointed out on the same folio in the Talmud. The Talmud explains that even birds could be trained to perform menial tasks for man. ובכל החיה הרומשת על הארץ, “and to all the living creatures that creep on the earth.” This is a reference to the serpent alluded to in verse 28. It can serve man as carrier of messages as spelled out in Sanhedrin 59.
AND GOD SAID: BEHOLD I HAVE GIVEN YOU. God permitted mankind and every living thing to eat all herbs. He also permitted man to eat the fruits of the trees and limited the animals and creeping things to green herbs. At this point in time the consumption of flesh was not permitted. That came after the flood.
Fruit of the tree (pri etz): There are two [places this appears] according to the tradition: [here, where it states,] that has within it the fruit of the tree;" [and] "fruit of a beautiful tree" (pri etz hadar) [in Leviticus 23:40]. This is a hint for the opinion that holds that the tree that Adam ate from here was a citron (etrog) [since that is what the verse in Leviticus refers to].
Male: has a numerical equivalent (gematria) of 'blessing.' Female has a numerical equivalent (gematria) of 'in a curse.'
And God said to them, "behold I have given you, etc.": The structure of the verse is in the following way: Given that He already stated, "and fill the earth and conquer it and have dominion, etc,." by which He made man master and governor over all the creation, now He came to state the benefit of the giving, which is the eating; and with this He permitted them to eat from the plants. And from the derivation of the matter, you know that that which [God] gave them the fish of the sea and the birds of the skies and the animals is only to rule over them, not to eat them; since He specified one of the ruled [creatures] that it should be for eating, not all of them.
And all of the trees that have fruit of the tree: Here it negates [the inclusion] of the tree of knowledge, since it is not in this category of only making fruit, but [rather] it, itself, is fruit. And the structure of the verse is in the following way: "and all of the trees," but not all of the trees are included: [only] those "that have fruit of the tree," but not one that is fruit itself - which is the tree of knowledge, that he was commanded about afterwards explicitly. Or it is saying that even the tree of knowledge was included [in the permission to eat] and even though we find that he was commanded about [not eating] it, they, of blessed memory, have already stated (Bereishit Rabbah 21:7) that if [Adam] had waited until the eve of Shabbat, he would have sanctified with wine [of that fruit] - so far [their words]; and from their words, you learn that [this] prohibition was not [to be] forbidden forever.
ויאמר אלוקים הנה נתתי לכם, the words נתתי לכם are similar to Genesis 23,13 נתתי כסף השדה, “I had given the money for the field.” Alternately, it could be G’d saying that as soon as He had created them He had assigned these plants as food for man who had not yet been created. This would justify the distant past mode of the word נתתי. “I had given.” The advanced kinds of plants had been assigned as food for man, the fruit of the trees, etc., whereas the more primitive plants, herbs and grass, had been assigned as food for the animals.
זורע זרע, generating seed; the meaning is similar to the expression מזריע זרע in verse 11
לכם יהיה לאכלה, only the ones mentioned in this verse. Permission to eat meat would be granted only after the deluge, and we are not sure of the reason for this. Perhaps the reason is that G’d had already foreseen that during the generation of the deluge Noach would be the one who would be directly instrumental in saving the animals, and permission to eat meat became part of Noach’s reward for his labour feeding all the animals in the ark for a full year. Seeing that G’d does not withhold reward from any creature, He would certainly not withhold it from human beings when warranted. We have a parallel example of Nevuchadnezzar, King of Babylon, being rewarded by G’d for a good deed (Ezekiel 29,18) as a result of which G’d told the prophet that He would reward him by making him victorious over the leading military might in his day, over Egypt.
BEHOLD, I HAVE GIVEN YOU EVERY HERB YIELDING SEED. He did not permit Adam and his wife to kill any creature and eat its meat, but all alike were to eat herbs. But when the era of “the sons of Noah” came, He permitted them to eat meat, as it is said, Every moving thing that liveth shall be for food for you; as the green herb have I given you all; (Genesis 9:3.) even as the green herb that I permitted to the first man, so do I permit you everything. Thus is the language of Rashi. And so did the Rabbi (Rashi.) explain it in Tractate Sanhedrin: (59b.) “And to every beast of the earth (Verse 30.) — to you and to the beasts I have given the herbs and the fruits of the trees, and every green herb for food.” (Verse 30.) But if so, then we must explain the expression, every green herb for food, (Verse 30.) to mean “and every green herb.” (The intent of Ramban’s remark is as follows: if, as according to Rashi, man and beast were made alike with respect to their permitted food, then Verse 29, which specifies the food for man, and Verse 30, which begins with and to every beast of the earth and concludes with every green herb for food, are to be understood as one command since both man and beast were permitted the same food. In that case, Verse 30 should read: “and every green herb,” that is, in addition to every herb yielding seed… and every tree, in which is the fruit of a tree yielding seed mentioned in Verse 29, they could also eat every green herb.) But this is not so. Rather, He gave to man and his wife every herb yielding seed and all fruit of the trees [as mentioned in Verse 29], and to the beasts of the earth and the fowl of the heaven He gave all green herb [as mentioned in Verse 30] but neither the fruit of the tree nor the seeds. The food of all of them was thus not the same. However, meat was not permitted to them until the time of the “sons of Noah,” (After the flood all people of all time were commanded to observe as a minimum the following seven precepts: (a) to establish courts of justice; (b) to abstain from idolatry; (c) incest; (d) murder; (e) robbery; (f) blasphemy; and (g) eating flesh cut from living animals. These are the laws of Noachids, or “sons of Noah.” (See further Ramban 34:13.) At that time permission was given them to eat meat, the reason for which is explained in the text.) as is the opinion of our Rabbis. And this is the plain meaning of the verse. The reason for this [prohibition of eating meat] was that creatures possessing a moving soul have a certain superiority as regards their soul, resembling in a way those who possess the rational soul: they have the power of choice affecting their welfare and their food, and they flee from pain and death. And Scripture says: Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goes downward to the earth? (Ecclesiastes 3:21.) But when they sinned, and all flesh had corrupted its way upon the earth, (Genesis 6:12.) and it was decreed that they die in the flood, and for the sake of Noah He saved some of them to preserve the species, He gave the sons of Noah permission to slaughter and eat them since their existence was for his sake. (That is, Noah’s sake. The Tur’s version reads “their sake,” a reference to all three sons of Noah who were also righteous. See Ramban further, 2:3, where he discusses the profounder meanings of the elements created on the second day, and he writes that they symbolize Noah and his sons as all having been tzadikim (righteous men).) Yet with all this, He did not give them permission regarding the soul thereof, and He prohibited them from eating a limb cut off from a living animal, and in addition He gave us [the children of Israel] the commandment prohibiting the eating of all blood because it is the basis of the soul, as it is written: For the life of all flesh, the blood thereof is all one with the life thereof; therefore I said to the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof. (Leviticus 17:14.) Thus He has permitted the eating of the body of dumb animals after death, but not the soul itself. This indeed is the reason for the commandment of killing [animals in the prescribed manner before eating their flesh], and for the saying of the Rabbis: (Shabbath 128b.) “The duty of relieving the suffering of beasts is a Biblical requirement.” And this is the meaning behind the benediction which we make before killing animals: “[Blessed art Thou, O Eternal our G-d, king of the universe] Who hast sanctified us by His commandments and commanded us concerning the killing [of animals].” I will yet discuss the purport of the commandment prohibiting the eating of blood when I reach thereto, (Leviticus 17:14.) if G-d will reward me. The meaning of the expression, every herb yielding seed… and every tree, in which is the fruit of a tree yielding seed; to you it shall be for food, is that they should eat the seeds of herbs, such as the grains of wheat, barley, beans, and the like, and that they should eat all fruits of the tree; but the tree itself was not given to them for food, nor was the herb itself until man was cursed and he was told, And thou shalt eat the herb of the field. (Genesis 3:18.)
הנה נתתי לכם, “I am now giving you.” This is an example of a past construction really meaning the present tense. We find examples of this in Genesis 14,22 when Avraham says הרימותי ידי, literally “I have raised my hand,” but meaning: “I am raising my hand, swearing an oath.. We find another example of this in Genesis 23,13 where Avraham refers to the payment to Efron for the cave of Machpelah, saying נתתי כסף השדה, literally “I have given the money for the field.” This could not be a past tense, as he had not known the price charged until this very moment.
ולכל חית הארץ AND TO EVERY BEAST OF THE EARTH — Scripture places cattle and beasts on a level with them (human beings: that is, it places all alike in the same category) with regard to food, and did not permit Adam to kill any creature and eat its flesh, but all alike were to eat herbs. But when the era of the “Sons of Noah” began He permitted them to eat meat, for it is said, (Genesis 9:3) “every moving thing that lives should be for food for yourselves … “even as the herb” that I permitted to the first man, so do “I give to you everything” (Sanhedrin 59b).
הנה נתתי לכם, as food to be consumed by man.
"That seeds (bears) seed:" Like (verse 11) "that gives off seed."
"That has in it fruit of the tree:" Because the word fruit (pri) is not specific to fruit of trees - as there are [also] fruit of the ground and fruit of the womb, and anything that comes out of something else is called a fruit of that thing - it states "that has in it fruit of the tree," which means to say the fruit specific to trees.
He equates. This means that since the Torah equated them concerning food, and we know that animals may eat only vegetation, but may not eat man. For it is written above, “And [man shall] dominate the fish of the sea etc,” implying that man shall dominate them but they shall not dominate man. Thus, since man and animals are equated, [we learn that] man may eat only vegetation and may not kill an animal. It follows that man’s permission to dominate the animals refers to using them for work, not for food. (Re’m) See Sanhedrin 59b.
To kill any creature. This implies that only killing an animal is forbidden, but if it died naturally, they may eat it. You might ask: How does Rashi know [that such meat is permitted, when on the contrary, regarding man’s food] it is written: “I have given you all seed-yielding herbs...”? The answer is: They were commanded not to eat a limb from a living animal, as explained in Sanhedrin 56b. This proves Rashi’s point, for if an animal that died naturally is forbidden, certainly a living animal is forbidden! But if an animal that died naturally is permitted, since man did not kill it, one might think that a limb from a living animal is also permitted, if man did not sever it and the animal does not die as a result. [Thus they were commanded not to eat it.]
When the “sons of Noach” came... Rashi says this to prove that meat was prohibited to Adam HaRishon, for when the sons of Noach came [out of the Ark], Hashem needed to permit meat to them.
God said: Behold, I have given you, for now at least, all vegetation yielding seed that is upon the face of all the earth, and every tree, in which there is the fruit of a tree yielding seed; to you it shall be for food. You may take your sustenance from all types of plants, herbs, vegetables, and fruit, as you see fit.
ואת כל העץ אשר בו פרי עץ, “and every tree which contains fruit of the tree” the Torah permitted the eating of the seeds of grain producing plants such as kernels of wheat etc, and the eating of the fruit of the tree, but not the eating of the trunk itself, just as also the stalks of the herbs were not allowed to be eaten [in order to ensure that the species would not become defunct. Ed.] After the first sin, eating of the stalks of the herbs themselves was permitted, as we read ואכלת את עשב השדה, ”you will eat the grass of the field,” (Genesis 3,18) The eating of meat had not been permitted at all, as the animals due to their mobility have a life force, נפש, which is superior to the “life-force” of plants. This is manifest in their freedom to choose the kind of food they want to eat as well as in their ability to choose where to make their habitat. They are intelligent enough to flee from locations causing them pain, or from death threatening situations. Once the animals became corrupt, as detailed in Genesis 6,12, they forfeited this legal protection from man the predator, and man was given permission to eat meat provided the animal was dead first. After all, the very existence of the animals was for the sake of and convenience of man. Even after this permission to eat the meat of the animals was granted, it was forbidden to eat heir life-force, נפש. (Genesis 9,4) This is basically why slaughtering of the animals prior to eating their flesh was decreed by the Torah for the Jewish people. This is also the meaning of the sages stating that causing pain to animals is a Biblical prohibition. (Nachmanides on our verse)
All of the prohibitions addressed in tractate Hullin, which relate primarily to the meat of living beings, are based on another essential concept, which is not explicit in the Torah, although it does inform those prohibitions, and there are biblical allusions to it in the language of the Torah in several places. The idea is that the very permission granted people to kill living beings and utilize them was not part of the original plan in the creation of humans (see Genesis 1:29). Although the Torah permitted slaughter and consumption of living beings, this was a mere allowance, and was not meant to be employed liberally. Therefore, there are numerous restrictions and guidelines governing how living beings are killed and how the meat and the limbs are treated thereafter. All these indicate that although living beings were permitted to people “as the green grass” (Genesis 9:3), there is a special obligation to take into consideration that they are living beings. Most of the halakhot addressed in this tractate are directly or indirectly related to the halakhot of slaughter. That is why in early generations the tractate was called Shehitat Hullin, the slaughter of non-sacred animals, in contrast to tractate Zevahim, which was called Shehitat Kodashim, the slaughter of sacrificial animals.
Rambam, Guide, Book III, chapter 26, makes it clear that the concern evidenced in the prescription of the mode of slaughter is identical with the consideration underlying the admonition concerning za'ar ba'alei ḥayyim. Both the prescriptions concerning ritual slaughter and the prohibition against za'ar ba'alei ḥayyim are regarded by Rambam as having been imposed "with a view to purifying the people," i.e., in order to prevent internalization of cruelty as a character trait and to promote the development of compassion. (See also Ramban, Commentary on the Bible, Deuteronomy 22:6, and R. Joseph Albo, Book of Principles, Book III, chapter 15 as well as Ramban, Commentary on the Bible, Genesis 1:29, and Teshuvot Ḥatam Sofer, Oraḥ Ḥayyim, no. 54, s.v. u-mah. An identical view is expressed by Philo, De Virtutibus, 141.)
Rav Judah stated in the name of Rav, "Adam was not permitted meat for purposes of eating as it is written, 'for you shall it be for food and to all beasts of the earth' (Genesis 1:29), but not beasts of the earth for you. But when the sons of Noah came [He] permitted them [the beasts of the earth] as it is said, 'as the green grass have I given to you everything' (Genesis 9:3)."
In point of fact, this talmudic dictum is simply a terse statement of the relevant law prior to the time of Noah but is silent with regard to any validating rationale. While the statement in question may well be compatible with a vegetarian ideal, it may quite readily be comprehended as reflecting entirely different considerations. Indeed, the classic biblical commentators found entirely different explanations for the change which occurred with regard to dietary regulations. Thus, for example, R. Jacob ben Asher, renowned as the author of the Tur Shulḥan Arukh, in his commentary on Genesis 1:29, explains that, prior to partaking of the fruit of the Tree of Knowledge, Adam lacked any desire for meat; only subsequent to eating of the forbidden fruit did man acquire a carnivorous nature. Hence the dispensation granted to Noah to eat the flesh of animals simply reflects man's transformed biological needs. R. Meir Leibush Malbim, in his commentary on Genesis 9:3, remarks that Adam was endowed with a "strong" constitution and that the produce available in the Garden of Eden was nutritionally optimal in nature. Under such circumstances, Adam's dietary needs could be satisfied without recourse to meat. Only as mankind degenerated physically as well as spiritually, became geographically dispersed and hence subject to the vagaries of climate, and as the quality of available produce became nutritionally inferior, did it become necessary for man, in his "weakened" state, to supplement his diet with animal products in order to assure the availability of the nutrients required for his biological needs.
And it is necessary that you consider well that human beings’ food should have been only plants from the earth, such as grain produce and fruit, not animals. For animals have a soul of that gives them independent movement, which is similar in some of its activities to the soul of intellectual beings, and this is kinship which motivates us to keep away from what is harmful. Accordingly, a soul that can move itself ought not to be a food for the human soul. Therefore, Adam was originally commanded that his food and sustenance be grain produce and fruits, the point of what was written: “Behold I have given to you every grass and seed-producing plant…” (Gen 1:29.) But at the time when all flesh went bad, and all animals deserved annihilation and would not have been saved were it not for the merit of Noah, it was permitted to eat them [the meat of animals], just as the greens and grasses had been before. At that time the souls that could move themselves were permitted to wait upon the intellectual soul, who waited upon the Creator. And if so, this is not to demean the soul that can move itself, but rather a mark of respect, status, and merit, and accordingly our sages taught, it is forbidden for an am-ha-aretz to eat meat, as it is written, ‘This is the Torah of the beast and fowl.’ (Lev. 11:46.) All who engage in Torah are permitted to eat the meat of beasts and fowl, and all who do not engage in Torah are forbidden to eat beast and fowl. The explanation of this among the enlightened is – when we set aside a soul for a soul, this is nothing other than the soul that can move itself that we annihilate for the sake of intellectual soul. But because one is an am ha-aretz and has no intellectual soul, you have it that he is forbidden to eat meat, since [in him] we have nothing to set aside and annihilate the soul that can move itself, since he is someone who has no intellectual soul, and understand this.
Therefore the reverent person ought to have his intention connected to the higher things, and have his eating be to sustain his body alone and not to be drawn to physical pleasures, for being drawn to physical pleasures is the cause for the loss of both body and soul, and the cause for forgetting the point, for out of eating and drinking he will become full of himself [lit., lift up his heart] and stumble into great pitfalls and sins, and do things which should not be done. See how Joseph’s brothers sold him only in the middle of eating and drinking, as it is said, “They sat down to a meal, and looking up…” (Gen 37:28. While eating the brothers looked up and saw the Ishmaelites to who they sold Joseph. R. Bahya expands upon this more fully in his commentary to the Torah on this verse.) And for this reason the Torah said not to eat on Yom Kippur, which is the day of judgment for criminal cases involving people, because one’s eating might cause his soul to sin. And they even said in civil cases dealing with monetary compensation: “akhal ve-shatah al yorah” – “Don’t instruct right after eating and drinking!” (A rhyming proverb in the Hebrew. Yorah, which means to instruct or teach, is the same verb used in the Biblical passage from Lev. 10:11 that R. Bahya cites. It is from the same Hebrew root as the word Torah. R. Bahya subtly makes another point here besides the obvious one that people are inclined to make bad judgments right after they’ve eaten and drunk. Namely, with this wordplay and the analogy to the Biblical priests, he’s reiterating his general contention that engaging in torah is a sacramental priest-likeactivity, even when done by non-priests – i.e., rabbinical torah scholars, or even ordinary Jews fasting on Yom Kippur.) Why is this so? From what is written, “Drink no wine or other intoxicant, you or your sons,” (Lev 10:9, addressed to Aaron and his sons, that is, the priests.) and connected to it, “to instruct [le-horot] the Israelites.” (Ibid., 10:11.) When they were commanded to instruct [le-horot], they were warned to avoid wine, because wine confuses the mind, and it does not distinguish between the holy and the profane, which is why it is written “to distinguish.” (Ibid., 10:10.) All this is proof that eating and drinking causes human beings to move themselves away off the track of Torah and worship, and to cast aside all the statutes of Ha-Shem, may He be Blessed. All this is caused when one has eaten and is satisfied, and therefore the Torah commanded, “And you shall eat and be satisfied, and you shall bless” (Deut 8:10). That is to say, after you will have eaten and have been satisfied, and you are close to throwing off the yoke of the commandments, “You shall bless YHWH your God” at the very moment you need to bless Him, so that you will take upon yourself the yoke of His rule and bless His name. And this in my opinion is the meaning of the Scripture, “In all your ways, know Him;” (Prov 3:6.) it means even at the time of eating when you are close to forgetting Him and to severing your reason from your mind, at that very moment, “know Him” and cleave to Him. And if you do this, “He will straighten your paths,” (Prov 3:6.) He will straighten your ways on the paths of life, namely, the soul’s successful attainment of the world to come. If so, then a person ought to eat only for the sustenance of his body alone, and it is forbidden for him to pursue any sort of pleasure unless it is to make his body healthy and make the eyes of his intellect clear-sighted. In order for his body to be healthy and strong, he should pursue what pleases [his intellect] and his Creator, for his organs are combined and possess the capacity exactly in the measure that enables him to bear the yoke of the Torah and its commandments, which is the point of the verse written about the tribe of Issachar, “he bent his shoulder to bear the burden” (Gen 49:15), which is the same language used to refer to the giving of the Torah, “He [God] bent the sky and came down” (2 Sam 22:10). And anyone whose intention is this, is an angel of the Lord of Hosts, but whoever does not direct their intention to this end, is “likened to the beasts that perish.” (Ps 49:13,21). “You can see for yourself” (1 Sam 24:12: Re-eh gam re-eh – “you can see for yourself” (JSB).) Joseph the righteous, who was noted for his quality of reverence [yir’ah], from what is written, “I am a God-fearing man” (Gen 42:18.) and “Am I a substitute for God?” (Ibid. 50:19.) hinted at this point when he said, “take something for the hunger of your houses and be off.” (Ibid. 42:33.) He comes to instruct and to teach people to know that they should only eat to break their hunger, not to fill their belly and be drawn by the taste, which is base and to be scorned, because that is a disgrace to us, utter waste, and a thing which has no point to it. And do not say that this because it was a time of famine, because when Joseph was “a prince and commander of peoples,” (Is 55:4.) and the treasuries of the king were under his control, he had the power to supply bread and food to his father and brothers, as in the other the years of plenty. However, instead he made it known to us that this is the way of Torah and fear of Ha-Shem (may He be blessed!), that a person should only eat, satisfy himself, and fill his belly to satisfy his soul.
Since the nourishment provided for the various species of the universe is commensurate with their respective needs, it is axiomatic that the most advanced species are provided with the most advanced form of nourishment available. Normally, the type of food provided for a species is on a level that is one degree lower in the order of life than the species to be fed by it. Since we have stipulated elsewhere that the order of creation proceeded from the simple towards the more sophisticated, it follows that the lowest form of life derives its food supply from primordial matter. This would be immediately below it in the order of creation. After all, the lowest form of existence is primordial matter. Next would be the four basic elements, all of which rank equal in the scheme of created matter. Therefore, air, fire, earth and water act respectively as nourishment for plant life, the latter being of a more sophisticated nature than the basic elements. If plants need rain or water to sustain them, this is in accordance with such natural order as we have described. On the other hand, development, growth of the inert form is possible only through the infusion of an amalgamation with any or all of the basic materials contained in primordial matter. When a creature of a certain level in the world of matter receives its nourishment, or part of it, from a category more than one rung lower than itself, this is a curse. When we are told that the serpent in addition to feeding on plants, also feeds on earth, a lower form of created matter, this is a curse. (Genesis 3,14). Also man,-as long as he had been restricted to a vegetarion diet- (Genesis 1,29) was not yet at the elevated level where his food supply was only one category lower in the scheme of things than he himself. Possibly, the verse (Genesis 1,28) "and have dominion over the fish in the sea, over the fowl in the air and over every living thing that creeps on the earth," was in fact permission to also feed on an animal diet. The fact that such an animal diet was withheld till after the deluge, could have been the result of the original sin. The gradual decline of animals into becoming carnivorous beasts, is merely a form of corruption paralleling the corruption of man during the period preceding the deluge. This is why Isaiah predicts in chapter eleven, that all these carnivorous beasts will undergo a change of nature in the post messianic era. Since the Jewish people have attained the stature of am segulah, "precious nation," their nourishment does not only include the category immediately below them in the world of matter, but even part of their own category. G-d describes this in Deut.7,16, when the Torah says "you will consume all the nations the Lord your G-d gives you, your eyes shall have no pity on them." This refers to our having been granted permission to ensure our continued existence and well being at the expense of gentile nations worshipping idols and practicing other perversions. When we find that the Talmud Pessachim 49, states that the ignorant is not permitted the consumption of meat, this may mean that any person who has not qualified to be a member of the human race "in good standing," is not allowed to use the immediately lower category of life to serve as the material that satiates his appetites. To make indiscriminate use of creatures only a single category less sophisticated than ourselves, we must first prove that we ourselves live up to our own destiny, are intelligent creatures, chay ha-medabber.. Both Bileam (Numbers 24,8), Joshua and Caleb (Numbers 14,9) describe Israel as "consuming" its enemies. There are humans whose way of life places them sufficiently below us that they may serve as our life sustainers. Food, after all, is an aspect of life sustaining matter. On the other hand, food too far below our rank would drag us down to its level; therefore, insects etc. are forbidden. Since cannibalism is prohibited as despicable, the references above refer to our right to dispose of these nations as we see fit. A human being may fit into one of three categories. 1) He may be so ignorant that he has difficulty putting thoughts into words. 2) He may be capable of putting his thoughts into words, but his thoughts are so banal and mundane, that he only achieves basic purposes such as union with a mate, ("he shall cleave to his wife and they shall become one flesh") 3) He may belong to the select group who use the power of speech to express lofty thoughts, whose ideas are capable of standing on their own without physical sustenance. Of this group it is said "if he will live, he will die, but if he will die, he will live." (Yalkut Shimoi Bereshit 14) Dilution of the spiritual with the physical is apt to impair the spiritual to the point of death, whereas refinement of the spiritual to the exclusion of the physical, will result in life eternal. People of that category require two kinds of nourishment, one for the physical part of their beings, the other for the spiritual part. Our rabbis refer to this as "two tables." The physical part can be nourished successfully by a vegetarian diet, meat being forbidden to it, since it derives from the same level of creature. In such a type of person, the spiritual part is not considered integral to the total personality. Their intellect, being of the world of the spirits, does not require physical sustenance just as none of the spirits require this. This is the reason such individuals as Chanina survived on as little as a kav (6 eggs' volume) of carobs from Sabbath eve to Sabbath eve. (Taanit 24) This indeed may have been G-d’s wish when He created original man in whom the spirit, intellect reigned supreme before the fall. The food par excellence for people of such stature would be bread, (compare Proverbs 17,1, "better dry bread than meat obtained in an environment of strife") Concerning the "second table," the substance required by the spiritual part of such men is the product of his good deeds. In the words of Isaiah 3,10, "hail the just man for he is well off; he shall eat the fruit of his works." The meaning is allegorical, just as in Psalms 128,2, "you who eat the fruit of your labours," namely the good deeds you have performed sustain you into the hereafter, into kingdom come. When the Lord provided Manna for the Jewish people in the desert, it had been hoped that everyone would qualify as belonging to the highest category of person outlined above. If that had been so, the physical part of the Manna would have sustained the reduced needs of their bodies. Since the quality of that food was such that it could be completely assimilated by their bodies, none of it having to be excreted, only a small' quantity would have been needed. The spiritual part of their personalities would have been sustained by the many lessons to be learned from the composition, the quantity, the manner of delivery, by the time at which the Manna was to be gathered etc. The fact that G-d did provide meat in answer to the request of the Jewish people, but in a manner much less gracious than the way in which the Manna was provided, leads one to believe that the supply of the quail was a one time occurrence. It was merely meant to demonstrate that it was indeed G-d who had taken the people of Israel out of Egypt, not Moses and Aaron, as the Israelites had been complaining. The very fact that the people are once more reported as having demanded meat, (Numbers 11,4) proves that meat had not been part of their diet all along. Further proof that meat was a exceptional provision, lies in the fact that it came unaccompanied by such ordinances as the manner in which it had to be slaughtered, specific quantities for each person, how long it could be preserved etc., all details that had been spelled out about the Manna. When the Torah talks about "bread," and uses Manna as proof that "man does not live by bread alone, but by all that issues from the mouth of the Lord," (Deut.8,3) bread is a synomym for nourishment, and the lesson is that nourishment of a physical kind is solely for our physical parts, (elevated man category three) Observance of the instructions (motza pee hashem ) accompanying such food are the nourishment for our spiritual part. It will be shown that this too was the nature of the food supplied to Adam in the garden of Eden.
Still, you will find clearly that all of these plagues corresponded to the ten statements. Because of this you will find in the final statement (Bereishit 1:29) "And G-d said, Behold I have given you all seed bearing herbs... to eat." This is the tenth statement that G-d gave living beings their sustenance and food since food upon consumption becomes blood, and when they become blood, the animal is sustained. G-d altered this statement by making the river blood for just as this statement would have been nullified if the creation of blood, their sustenance, had been removed, so too it is considered lost and destroyed when there is an increase in blood for all addition and all subtraction are equal.
10. The Rabbi: It runs parallel with the history of creation. The words: 'He who covereth Himself with light' (Psalms 104:2), correspond to 'Let there be light, and there was light' (Genesis 1:3). The words: 'He stretcheth out the heavens like a carpet' run parallel to 'Let there be a firmament'; the words: 'He who layette the beams' to 'the water above the firmament' (Psalms 104:3). He then describes the atmospheric phenomena, clouds, winds, fires, lightnings, and thunder, which all stand under God's guidance, as it is written: 'For by them judgeth He the people' (Job 36:31). In the psalm this is described in the words: 'He who maketh the clouds His chariot, who walketh upon the wings of the winds, who maketh the winds His messengers, and His ministers a flaming fire' (Psalms 104:3-4). This means that He dispatches them whither and on what errand He desires. Thus far the phenomena of the atmosphere. The psalm, then, passes on to 'let the waters . . . be gathered . . . and the dry land appear' (Psalms 104:9), which is parallel to: 'He founded the earth on its bases.' According to its nature water would close up above the earth, covering it completely, hills and dales, like a garment, as the psalm hath it: 'With the flood, as with a robe, Thou coveredst it; waters stand above the mountains.' Divine Providence, however, obviated its natural inclination, and sent it down to the ocean's deep, to let animals arise and God's wisdom appear. The words: 'At Thy rebuke they flee,' describe the retirement of the water in the seas and underneath the earth. The same condition is alluded to in the words: 'To Him that spread out the earth above the water' (Psalms 136:6), a sentence which seemingly contradicts the other: 'With the flood as with a robe Thou coveredst it,' the latter corresponding to the nature of the water, whilst the former describes God's wisdom and omnipotence. Then the psalm continues: 'Thou didst appoint a bound, that they might not pass over, nor turn again to cover the earth' (Psalms 104:9). All this is intended for the benefit of mankind. By means of certain clever works and dykes man keeps off the floods of rivers, utilising only so much water as is required for mills and irrigation. The psalm now says: 'He sends forth springs into the valleys' (Psalms 104:10), that they should 'give drink to every beast of the plain' (Psalms 104:11), as soon as the wild beasts were created. The words: 'Upon them dwell the birds of the heaven' (Psalms 104:12) refer to the creation of the birds. The psalm, then, passes on to 'Let the earth bring forth' (Genesis 1:11) in the words: 'To the mountains He gives drink from His upper chambers' (Psalms 104:13). This is only another expression for: 'But there went up a mist from the earth' (Genesis 2:16) likewise for the benefit of Adam and his posterity. The psalm says: 'He causes grass to spring up for the cattle' (Psalms 104:14), lest the grass be despised, since it is of service for the domestic animals, oxen, sheep, and horses. This is described in the words: 'Service of man,' (ibid.), viz. agriculture, by means of which he produces corn for himself, as is expressed in the words: 'To bring forth bread from the earth.' This is parallel to the verse: 'Behold, I have given you every herb bearing seed, viz. the corn for man, and the chaff for the rest of creatures' (Genesis 1:29), as it is said: 'And to every beast of the earth, and to every fowl of the heaven . . . every green herb for meat' (Genesis 1:30). The psalm then mentions the three foods gained from the soil, viz. corn, wine and oil, which are comprised in the term leḥem, and their usages as follows: 'Wine which gladdens man's heart, to make his face shine more than oil,' 'and bread,'--viz. the loaf--sustains man's heart' (Psalms 104:15). Then he mentions the importance of rain for the trees in the words: 'The trees of the Lord have their fill' (Psalms 104:16). These high trees have a use for some animals, as is expressed in the words: 'Wherein the birds make their nests' (Psalms 104:17), just as the high mountains serve other animals, viz. 'The high mountains are for the wild goats, the crags a refuge for the coneys.' Thus far the description of the dry land. The psalm then discusses the Biblical words: 'Let there be lights' as follows: 'The moon He made to measure time,' (Psalms 104:19). After this is mentioned the utility of the night which is not the work of accident, but of intention. There is no trifling in His work, nor even in the accidental consequences of the same. The night is but the time of the absence of sunlight, yet instituted for a purpose. This is expressed in the words: 'Thou makest darkness, and it is night' (Psalms 104:20). This is followed by the description of beasts dangerous to man, which go forth at night and hide by day, whilst man and domestic animals sleep at night and walk abroad during the day. 'Man goes forth to his work and to his labour until the evening' (Psalms 104:23). Having thus included all terrestrial animals in the discussion of the rivers and heavenly lights, and having also mentioned man, there only remain the animals which live in water, the life of which is very little known to us, because Divine Wisdom lavished on them is not so manifest to us as in the former. Speaking of the wisdom which is visible, the psalmist breaks out in praise and says: 'How manifold are Thy works, O Lord!' (Psalms 104:24). He then resumes the subject of the ocean and what is therein, concluding with the words: 'Let the glory of the Lord endure for ever; let the Lord rejoice in His works' (Psalms 104:31). This is a rendering of the words: 'And God saw everything that He had made, and behold it was very good' (Genesis 1:31). At the same time it is an allusion to the seventh day in the words: 'He rested,' 'He blessed,' 'He sanctified,' because it marked the completion of the works of nature, which had a time limit, and placed man on a par with angels, which, being spirits, are above natural impulses, and not bound by time in their works. Intellect can, as we see, picture heaven and earth in one moment. This is the world of celestial life and bliss where the soul finds ease at the moment when it reaches it. The Sabbath is, therefore, called 'a taste of the world to come.'--Let us now resume the discussion on the opinion held by philosophers that the elements having entered various combinations relative to the variety of climes, atmosphere, and constellations, received a variety of forms from the Giver of forms. All minerals are, therefore, but the sum total of the specific powers and faculties. Others assert that the powers and qualities of minerals are the product of combination only, and consequently do not require forms of divine origin. The latter are only necessary for plants and animals to which a soul is attributed. The finer this mixture is, the nobler is the form proper for it in which the divine wisdom manifests itself in a higher degree. It becomes a plant which is possessed of some feeling and perception, penetrates the earth, and derives nourishment from good, moist soil and sweet water, avoiding the contrast. Thus it grows, until it comes to a stand-still, having given life to another like it and produced seed. This seed, then, according to a wisdom implanted in it, pursues a similar course. Philosophers call this nature, or rather powers which guard the preservation of the species, since the essence of the individual cannot be preserved, it being composed of various component parts. A thing which possesses these powers of growth, propagation and nourishment, is devoid of the power of motion, and is, in the opinion of philosophers, guided by nature. As a matter of fact, it is God who controls it in a certain condition. Call this condition what thou wilt, nature, soul, power, or angel. If the mixture is still finer, and fit to be impressed by the divine wisdom, it is favoured with a higher form than the bare physical power. It is able to bring its food from a distance, and is possessed of organs subject to it, which cannot move except by its desire. It has more control over its parts than the plant with which the wind plays, which cannot ward off damage, nor obtain what is useful to it. The animal has limbs to move about from place to place. The form allotted to it above its physical life is called soul. The souls vary greatly according to the preponderance of one or the other of the four elements. The wisdom of Providence has also constituted each living being for the benefit of the whole world. We may not be aware of the use of most of them, any more than we know of the use of ships' implements, and consider them therefore useless, whilst the master and builder of the ship knows it. We would not know the purpose of many of our bones and other organs if they lay detached before us, and so we are in ignorance of the purpose of every bone and limb, although we use it, and are convinced that if we lacked one, our actions would be impaired, and we could not do without it. All atoms of the world are known to, and mustered by, their Creator, and nothing can be added to it, nor anything taken away from it. It is necessary that souls should differ from each other, and that the organs of each soul should be suitable to it. For this reason He endowed the lion with organs for seizing its prey, such as teeth and claws, in addition to courage; but to the hart He gave the means of flight as compensation for its timidity. Every soul instinctively uses its faculties according to their nature, but nature does not reach perfection in any part of animal life, and consequently has no desire to obtain a form higher than the living soul. This, however, is possible in man, in whom it strives for a higher form. The Divine Influence grudges nothing. It bestows on him a higher form, called material or passive intellect. Men differ from each other, because most of them are physically of different constitutions, and the intellect follows the latter. If his gall be yellowish, he is quick and alert; if blackish, he is quiet and sedate. The temperament follows the mixture of humours. If an individual is found of evenly balanced humour, which controls his contrasting dispositions (like the two scales of a balance in the hand of the person who weighs and regulates them by adding or subtracting at his will), such a person possesses without doubt a heart which is free from strong passions. He covets a degree of divine character above his own. He is perplexed, not knowing which inclination should have preponderance. He does not give way either to anger, or to lust, or to any other passion, but controls himself, and seeks divine inspiration to walk the right path. This is the person on whom the divine and prophetic spirit is poured out, if he is fit for prophecy, but if he stands below that degree, he is only endowed with inspiration. In the latter case he is a pious man, but no prophet. There is no niggardliness with God, who allows every one his due. Philosophers call the giver of this degree Active Intellect, and regard it as an angel below God. If a man's intellect is in conjunction with the former, this is called his paradise and lasting life.
31. “And God-Elohi”m-אלהי״ם said ‘Behold I have given to you.’” (Genesis 1:29)
The eleventh precept is to give a tithe of the land's product. Here we have two precepts. One is to give a tithe of the land's product, and the other is {to bring} the first fruits of the trees. As it is written, "Behold, I have given you every herb yielding seed, which is upon the face of all the earth" (Genesis 1:29). Here it is written, "I have given you;" elsewhere it is written, "And to the children of Levi, behold, I have given all the tithe in Yisrael" (Numbers 18:21). In a third place, it is further written, "And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is to Hashem" (Leviticus 27:30).
The twelfth precept - to bring the first fruits of the trees as an offering. As it is written, "and every tree, on which is the fruit of a tree yielding seed" (Genesis 1:29). Whatever I deserve is forbidden to you to eat. He permitted them (to eat) and gave them all His tithe and first fruits of the trees. "I have given to you" - "to you," and not to the generations after you.
Before man sinned, what is written? "Behold, I have given you all seed-bearing plant, etc." (Genesis 1:29). And it is written, "to you it shall be for food." But nothing more. Once he sinned and the evil impulse was absorbed into his body and those of all his descendants, He executed judgement upon them.
(Fol. 59b) R. Juda said in the name of Rab: "Adam was not permitted to eat meat, as it is written (Ib. 1, 29) To you it shall be for food, and to every beast of the field; i.e., but not the beasts to you. However, after the descendants of Noah came, he permitted them, as it is said (Ib. 9, 3) Every moving thing that liveth shall be yours for food; even as the green herbs have I given you all things. And lest one say that they may be eaten while still alive, it reads (Ib.) But flesh in which its life is, which is its blood, shall ye not eat." We are taught in a Baraitha that R. Simon b. Menassia says: "Woe that a great servant was lost to the world, for if the serpent had not been cursed, everyone would have had two serpents in his house, one he would have sent to the South and the other to the North to bring him beautiful gems, precious stones and pearls and all other valuable things of the world, against whom no creature could have stood; and furthermore, they could have fastened a strap under its tail with which to pull out mud into his garden or onto the dump." The following objection was raised. R. Juda b. Bathyra said: "Adam the First was sitting in the garden of Eden, and the angels served him with roasted meat. "When the serpent looked in and observed his honor he became jealous." [Hence he was allowed to eat meat]! This refers to meat which came from heaven. But is there then any meat which came from heaven? Yea! As it happened to R. Simon b. Chalafta, who, being on the road, met lions, which were stirred against him; and he remarked (Ps. 104, 21) The young lions cry after their prey. Thereupon a miracle occurred, and two legs fell from heaven, one of which the lions consumed and the other remained. Simon took it, brought it into the college, and questioned: "Is this of a clean animal or of an unclean?" They answered him: "An unclean thing never comes from heaven."
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
דם יחשב לאיש ההוא, דם שפך, “it will be considered as bloodshed for that man, he has shed (innocent) blood.” The severity of this legislation must be viewed against a background of ante-diluvial times. Before the deluge the lives of the animals were sacrosanct, i.e. man was not allowed to eat meat, only fruit and vegetables; we know this from Genesis 1,29: “here I have given you all herbage yielding seed that is on the surface of the entire earth, and every tree that has seed-yielding fruit; it shall be yours for food.” When, in the wake of man’s general corruption, the animals became corrupt also, and were saved from the deluge by Noach, man acquired the right to eat meat. This is why we need a prohibition here that such animals unless they had first been designated as sacrifices and been slaughtered as such, are prohibited to the Jewish people on pain of the karet penalty. Seeing that animal sacrifice substitutes for man’s dying for his sins, if such an animal has been killed for secular consumption, it is considered as if the killer had killed a human being. The status of the Israelites in the desert had much in common with the status of Adam in Gan Eden before the sin so that slaughtering an ox was similar to killing a human being (Isaiah 66,3, and Nachmanides on verse 11 in our chapter).
FOR THE LIFE OF THE FLESH IS IN THE BLOOD; AND I HAVE GIVEN IT TO YOU UPON THE ALTAR TO MAKE ATONEMENT FOR YOUR SOULS. The sense of this verse is to state that He forbade us [to eat] blood because He has given it to us to be upon the altar and to effect atonement for our souls, and it is therefore the part dedicated to G-d, just as is the case with the forbidden fat. (Above, 3:17.) And if one should ask: “Why then has He forbidden us to eat the blood of a wild animal and that of a fowl, from which offerings are not brought?” We will dismiss the questioner by saying that it was His wish to keep us far away from eating any kind of blood, in order that we should never make a mistake therein [and eat forbidden blood as a result of failing to distinguish between one kind of blood and another]. In the case of fat, however, He did not [categorically] forbid all kinds of fat, because [the permissible kind of fat] is distinguishable from the non-permissible. (See Ramban above, 3:9, that even in the same animal the prohibited fat is distinguishable from the permitted fat. So also are the fats of a permitted fowl and wild beast [which are permitted to be eaten] distinguishable from those fats of a permitted animal that may not be eaten. This is not so in the case of blood; hence He prohibited all blood, even that of fowls and wild animals which are not offered upon the altar.) Now the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim (Guide of the Perplexed, III, 46.) that the Chaldeans loathed blood, considering it impure, and only those who sought to establish contact with the demons and to foretell the future would eat it. Now the Torah always seeks to destroy these foolish theories, by [ordaining measures which are] contrary to their ideas. Therefore He prohibited the eating of blood and chose it as the means of purifying [the impure] by means of the sprinklings thereof, (Such as in the case of the leper (above, 14:14).) and to throw it upon the altar of G-d for atonement. Therefore He said, I will set My face against that soul that eateth blood, (Above, Verse 10.) just as He said with reference to him who gives of his children to Molech, (Further, 20:6: And I will set My face against that soul.) because this [practice of eating blood] leads to a kind of idol worship, such words not being stated concerning any other commandment. Now these words [of Rabbi Moshe ben Maimon] are sensible in themselves, however the verses do not indicate [that the reason for the prohibition against eating blood is] so [as the Rabbi has said], for they always state the reason for that prohibition to be, For as to the life of all flesh, the blood thereof is all one with the life thereof; (Further, Verse 14.) For the life of the flesh is in the blood. (In Verse 11 before us.) And in the Book of Deuteronomy He again states, Only be steadfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh. (Deuteronomy 12:23.) It is proper, therefore, to explain the reason for the prohibition against eating blood by saying that G-d created all lower creatures for the purpose of man, since only he amongst all of them recognizes his Creator. Nonetheless, He did not at first permit man to eat anything except for vegetation, but no living creatures at all, just as is stated in the Chapter of Creation where it is said, Behold, I have given you every herb yielding seed etc. for food; (Genesis 1:29. See Ramban there (Vol. I, pp. 57-58) for a full exposition of the thought presented here briefly.) but when the flood came and they [the lower creatures] were saved by the merit of Noah, and he brought offerings from them to G-d which were acceptable before Him, (Ibid., 8:21.) He gave man permission to slaughter [and eat them], just as He said, Every moving thing that liveth shall be for food for you; as the green herb have I given you all, (Ibid., 9:3.) since their existence was because of man. Thus He permitted man to use their bodies for his benefit and needs because their life was on account of man’s sake, and that their soul [i.e., blood] should be used for man’s atonement when offering them up before Him, blessed be He, but not to eat it, since one creature possessed of a soul is not to eat another creature with a soul, for all souls belong to G-d. The life of man just as the life of the animal are all His, even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath. (Ecclesiastes 3:19.) Now in the opinion of the Greek philosopher [i.e., Aristotle] as interpreted by those who scrutinize his words, it was out of the Active Intellect (A concept of great significance in Medieval philosophy, the Active Intellect denoted an incorporeal substance, the role of which was to make the forms of the imagination “actual” objects of the intellect, after they have been only “potential” objects of the intellect. Yehudah Halevi in his “Al Khazari,” when presenting the view of the philosophers, writes of it: “This is the degree of the Active Intellect, namely, that angel whose degree is below the angel who is connected with the sphere of the moon” (p. 37). It is out of that Active Intellect that the animal soul originated.) that there emitted a very fine and bright flash and glitter of light, from which came forth the spark which is the soul of the animal. It is thus in a certain sense a real soul. It therefore has sufficient understanding to avoid harm, and to seek its welfare, and a sense of recognition towards those with whom it is familiar, and love towards them, just as dogs love their masters, and they have a wonderful sense of recognition of the people of their households, and similarly pigeons have a sense of knowledge and recognition. Now it is also known that the food one eats is taken into the body of the eater and they become one flesh. (Genesis 2:24.) If one were to eat the life of all flesh, (Further, Verse 14.) it would then attach itself to one’s own blood and they would become united in one’s heart, and the result would be a thickening and coarsensss of the human soul so that it would closely approach the nature of the animal soul which resided in that which he ate, since blood does not require digestion as other foods do, which thereby become changed, and thus man’s soul will become combined with the blood of the animal! And Scripture states, Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth? (Ecclesiastes 3:21.) It is for this reason that He said, For as to the life of all flesh, the blood thereof is all one with the flesh thereof, (Further, Verse 14.) for all flesh, whether man or beast, has its soul in the blood, and it is not fitting to mix the soul that is destined to destruction with that which is to live [in the hereafter]. Rather, it is to be as an atonement upon the altar to be acceptable before G-d. This is the sense of the expression, Therefore I said to the children of Israel: No soul of you shall eat blood, (Verse 12.) meaning: “Because the blood is identical with the soul, and it is not proper that one soul devour another, therefore I had compassion upon man’s life and gave it [the animal’s soul] to him upon the altar, so that the soul of the animal should effect atonement for his soul.” Thus we have been taught in the Sifre: (Sifre, R’eih 76.) “Only be steadfast in not eating the blood. (Deuteronomy 12:23.) Rabbi Yehudah says, [From the fact that it states, only be steadfast, which indicates that a special effort was required], you learn that they were addicted to eating blood etc. For the blood is the life (Deuteronomy 12:23.) — this teaches you why it was prohibited. And thou shalt not eat the life with the flesh (Deuteronomy 12:23.) — this prohibits the eating of a limb cut from a living animal.” This is a hint and proof for what we have explained. It is for this reason that He further commanded that we are to cover up all blood of an [edible] wild beast or fowl [which have been ritually slaughtered] (Verse 13.) because their blood is not brought upon the altar, for even of fowls only two species [i.e., young pigeons and turtle doves] may be brought as offerings, and they too are not slaughtered [in the usual way]; (See above, 1:15.) but in the case of cattle, most of them that are found among men may be slaughtered to the Glorious Name and their blood is used for atonement, and it is therefore not to be covered. There was no necessity to require the covering of the blood of an ordinary [unconsecrated] animal, since the slaughtering of cattle for ordinary meat was not permitted in the desert, (See Ramban above, Verse 2.) and even afterwards [when Israel came into the Land of Israel and a meal of ordinary meat was permitted], the commandment of the Torah is directed to the majority [and since in most cases cattle were brought as offerings, and their blood would be needed for the altar, therefore He did not require covering of the blood even if the cattle were not slaughtered as offerings].
BLOOD SHALL BE IMPUTED UNTO THAT MAN. This means that [his guilt is as] of the time of Creation. (Ramban’s intention is as follows. At the time of Creation the slaughtering of any living creature as food was forbidden (see Ramban on Genesis 1:29, Vol. I, pp. 56-58). Only after the flood was the killing of animals permitted (ibid., 9:5, pp. 134-135). Hence the meaning of the verse here is that if one slaughters an animal outside the camp, then since it is forbidden to him as food, it shall be imputed to him as if he is guilty of bloodshed “as at the time of Creation.” See also Ramban here on Verse 11.) The verse is thus stating: “Now of all living creatures except man, I [the Eternal] have declared their blood to be as water, and their flesh as dung, (Zephaniah 1:17.) just as it is said [at the time of Noah], as the green herb I have given you all. (Genesis 9:3.) But if one slaughters an animal outside the camp, then [since it is forbidden to be eaten], it shall be imputed to him as if he had shed blood [of a fellow man].”
The Holy One said that the person should eat fruits and everything that is planted in the earth. However, the domestic and wild animals and birds should not eat the fruit, but what was planted, but [should eat] the grass. However, in no way should the person eat the meat of any creature, because they have a soul just like the person. Though they are not equal in many respects, there is a certain value in their souls. However, after the Flood, when domestic and wild animals and the birds became corrupted, the Holy One said that man was allowed to eat meat. (Ramban, Genesis, 1:29.) Noah was righteous in the generation of the Flood, and through his merit the creatures survived. Therefore, God gave Noah permission to eat meat. That is why our Sages said that, “an ignoramus is not allowed to eat meat.” (B. Pesahim, 49b.) That is to say, because he is an ignoramus. Why should he be better than an animal? When a person does not study Torah, he is the same as the animal, since the soul of man was created for nothing other than to study Torah, to understand the greatness of the Holy One and to perform commandments.
§ Rav Yehuda says that Rav says: Meat was not permitted to Adam, the first man, for consumption, as it is written: “And God said: Behold, I have given you every herb that brings forth seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree that gives forth seed; for you it shall be for food, and for every animal of the earth, and for every fowl of the air, and for everything that creeps upon the earth, in which there is a living soul, every green herb for food. And it was so” (Genesis 1:29–30). It is derived God told Adam: Eating vegetation is permitted to people and animals, but eating the animals of the earth is not permitted to you.
Elohim said, Behold, I have given you all seed-yielding herbs that are on the surface of the earth, and every tree that has seed-yielding fruit; to you it shall be for food.
And the Lord said, Behold, I have given you every herb whose seed seedeth upon the face of all the earth, and every unfruitful tree for the need of building and for burning; and the tree in which is fruit seeding after its kind, to you it shall be for food.
| וּֽלְכׇל־חַיַּ֣ת הָ֠אָ֠רֶץ וּלְכׇל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל ׀ רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כׇּל־יֶ֥רֶק עֵ֖שֶׂב לְאׇכְלָ֑ה וַֽיְהִי־כֵֽן׃ | 30 P | And to all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life, [I give] all the green plants for food.” And it was so. |
And to all of the animals of the land, etc.: The verse placed "the animals of the earth adjacent to that which was stated proximately, "it shall be for you to eat, etc.," as it appears that He gives the food of people to animals in equal measure. And it finishes by stating, "to eat" a second time next to "green herbs" because it appears that the eating of the animals is only from the herbs of the field. The intention is that the only [thing] that God created for the animals and birds to eat was the herbs of the field. And lest you say, if there are no green herbs [available], then the animals will die, the verse comes to teach, "for you and for all of the animals of the earth to eat, etc." It comes out that we are saying that man will live from the fruit of the earth and from the fruit of the tree, and the animals and the birds from the herbs and vegetables, and if there is no sustenance from those, behold, their sustenance will come from the food of people. And there is a hint to this in its stating (Deuteronomy 11:15), "and I will give herbs in your field for your animal," and through this, "and you will eat and be satiated;" but without this, you will lack satiation, since the animals and the birds will eat it, since their food will be your food.
ולכל ..אשר בו נפש חיה, seeing that any creature possessing a life-force called nefesh chayah is superior to even the most advanced form of vegetation. It is a rule within this universe that inferior beings have been created to be made use of by more advanced types of beings.
ירק עשב, the word ירק has been placed in the construct mode to the word עשב because generally עשב is not consumed totally, only the green part, ירק, is generally considered as attractive enough to serve as food as long as it is fresh.
ויהי כן, each of the species G’d had created ate the kind of plant allocated to it as food by the Creator.
ולכל חית הארץ, however, meat would not be permitted as food for man until Noach, when G’d specifically told him (Genesis 9,2) that meat henceforth would serve him as food just as up until then when G’d had allocated a vegetarian diet for man.
ולכל חית הארץ, but to all the beasts on earth including the birds and the domesticated animals I have allocated את כל ירק עשב, different kinds of herbs which are not generating seed.
"And to all animals (chayat) of the earth:" It includes beasts (behama) to be in the category of animals [here].
"Which has a living soul in it:" The breath of life. See above, verse 20.
"All green herbs (yerek esev):" The green of the herb, which means to say green herbs (or grasses), as below (Genesis 3:24) "the glow of the sword" [means] a sword that is glowing; and (Esther 10:3) "accepted by many of his brothers" [means] to his many brothers. And behold, He gave to man all seed bearing herbs and all fruit trees; and to the other animals only the green herbs, which grow without planting. And the intention of this is because man has the intelligence to plant, and this is not the case with other animals. And it should not be derived from this that fruit of trees were forbidden to animals, like the opinion of Grotius; or that [here] Moshe did not speak with exactitude like the opinion of Clericus, when, in fact, the language is very exact. Since He did not give control to other [animals] over seeds and the fruit of trees, as He did not give them intelligence to sow and plant in all places that they would want, like He did for man. And behold, one should ask why He didn't mention the eating of meat - not with man and not with animals. And many already believed that the slaughter of animals was not permitted before the flood. And this is very unlikely; since in his nature and the build of his body and the shape of his teeth, man is fashioned for the eating of both [plants] and meat as one; and if it was not the will of the Creator that he should eat meat, He would not have formed his body [in this way]. And it appears to me that the permission to eat meat is included in the expression, "and have dominion over the fish of the sea, etc." Since [in the case of] Noach (Genesis 9:2-3): after He said, "and your awe and dread will be upon all the animals of the earth, etc... into your hands are they given," He explained and said "every crawling thing that lives on the earth, for you shall it be to eat." But to Adam, He did not need to explain further, while with Noach; because it was necessary to warn him about the spilling of man's blood, he preceded [that warning] by saying that He was not forbidding the slaughtering of animals. And one can add that the proclamation, "have dominion over the fish of the seas," is a clear proof that the killing of animals was permitted - since, how is it possible to rule over the fish without their coming out of the water and [so] dying? And one cannot say that the intention is to make fish oil and use their teeth after they die, since dominion and rulership is not the use of something [when it is] dead, but to rule over a living body, whether to subjugate it or to kill it. And that which they said [to answer this question] (Sanhedrin 59b), "one used a goat and a mullet to lead [his chariot]," that is not something common [and hence not a good answer]. And my student, Shalom Shimon Modina answered (today, the 23rd of Tammuz, 5625) that there is no absolute proof from here that Adam was permitted to eat meat. Since it is nonetheless possible that the intention of the proclamation, "have dominion over the fist of the sea, etc." is that man should have dominion and rulership over the animals by preventing them from ruling over him and hurting him, and that their killing be permitted to save ourselves - but not to eat them. And even without the fish having to serve man and do his work, behold, that is called dominion over them, since it is in his hand to overpower them that they should not hurt him. And I say that we never find the root, reish dalet hey (have dominion) with this usage, but [rather] to indicate subjugation, and the rulership to force others to [submit] to our will and our pleasure, as in (Leviticus 25:53) "he shall not subjugate him with hard work in front of your eyes," and (Leviticus 26:17) "and the ones that hate you will subjugate you," and so [too] (I Kings 5:4), "Since he ruled over the entire bank of the river," and (Psalms 72:8) "And may he dominate from the sea to the sea:" their sense is control [over] them to take taxes. And at this point, it appears to me that the Holy One, blessed be He, did not want to say to Adam explicitly that he had permission to kill living souls, so that he not accustom his hands to spilling blood. Rather, He said to him that he would rule and have dominion over all animals; and the permission to kill them for the sake of eating them 'was not explicitly said, but implicitly said.' But after the flood - after the earth was filled with violence and all flesh had corrupted its way and the spillers of blood proliferated - then did God explain to Noach and his children that they have permission to kill and eat animals, but they do not have permission for 'a man to kill his brother,' though they should kill murderers.
And to every beast of the earth, and to every bird of the heavens, and to everything that crawls upon the earth, in which there is a living soul, I have given all green vegetation for food. And it was so. It is possible that when all life forms were first created, they were herbivorous. However, perhaps there was no prohibition against receiving sustenance from living creatures or their carcasses, only against killing living creatures. It is permitted for man and beast to derive their sustenance from vegetation, because they each possess an animate soul, making them superior to plants.
את כל ירק עשב לאכלה, ויהי כן. “every green herb for food; it was so.” I was puzzled why at this point the Torah had to add the line ויהי כן, “it was so, or it remained so.” Seeing that in verse 29 G’d had already given these directives including the word ויאמר, it is obvious that His directive would be carried out .Why does the Torah need to confirm this? The answer is that in this instance no potential became an actual after G’d uttered the directive. G’d had only made sure that the plants in question would be suitable for man when he wanted to eat them. My sainted father the רא'ש, explained to me that the words ויהי כן, in this instance, mean that G’d caused man not to develop a craving for meat which would cause him to indulge in killing animals for food. Nowadays, man is sometimes even imbued with the wish to kill other human beings. Were it not for a natural tendency not to kill even animals, we would all kill one another at the slightest provocation.
When the Sages (Ezra and his court, the Anshei K'nesset HaGedolah) instituted [a text for] these prayers, (See Chapter 1, Halachot 2-5.) they [also] established other blessings to be recited every day. (In Hilchot Berachot 1:4, the Rambam writes: There are three types of blessings: blessings associated with [deriving] satisfaction, blessings associated with mitzvot, and blessings of thanksgiving which are a process of praise, thanksgiving, and request so that we will continually remember the Creator and fear Him. In Hilchot Berachot 10:1, the Rambam writes that the blessings associated with the prayer service are included in the category of blessings of thanksgiving. This position is not accepted by all authorities. For example, the Avudraham considers the blessings associated with the prayer service as a separate category of blessings.) These are: When a person gets into bed (Note the Otzar HaGeonim which requires that both this blessing and the Shema be recited in one's bed, directly before retiring.) to sleep at night, (The Rambam begins his discussion of the blessings of prayer with one recited at night in keeping with the concept that the new day starts after sunset. (See also Hilchot Kri'at Shema 1:1 and our commentary there.)) he says: Blessed are You, God, our Lord, King of the universe, who causes (This blessing, with certain textual differences, is found in Berachot 60b.) the bonds of sleep (Our translation is based on Esther 1:6 which mentions חבלי בוץ - "bonds (or cords) of linen" (Otzar HaTefilot). The phrase may also be rendered as "the pains of sleep" based on Hoshea 13:13 חבלי יולדה - "the pains of childbirth." Exhaustion is painful to one's eyes and makes it difficult to keep them open.) to fall upon my eyes, who sinks [one into] restful slumber, (Rav Kapach's manuscript of the Mishneh Torah omits the latter clause. He also notes that the Yemenite siddur, which was composed in accordance with the Rambam's opinion, follows this version. Rav Yitzchok Alfasi's Halachot, which the Rambam often used as a source, also omits this clause.) and illuminates the pupil of the eye. (See the Targum to Psalms 17:8. In Nusach Ashkenaz, this clause appears later in the blessing.) May it be Your will, God, our Lord, (The version in our texts of Berachot (ibid.) contains additional requests: May it be Your will, God, my Lord, to lay me down to peace and grant my portion in Your Torah. Accustom me to commandments and not to transgressions and bring me not to sin or transgression, trial, or embarrassment. This text is found in the Siddur of Rav Amram Gaon. The Vilna Gaon, in his emendations to the Talmud, suggests that these requests were not originally included in the Talmud and were added later by Rav Amram Gaon.) to save me from the evil inclination and from a bad occurrence. May I not be disturbed by bad dreams or evil thoughts. (The prevention of sinful thoughts and the avoidance of nocturnal emissions during sleep are two of the main reasons given for reciting the Shema before retiring.) Let my bed be perfect before You (Rashi (Berachot 60b) explains that this is a prayer for spiritually healthy children. See Sifre (Deuteronomy 31).) and may You raise me up from it to life and peace and illuminate my eyes lest I sleep a sleep of death. (This is based on Psalms 13:4.) Blessed are You, God, who illuminates the whole world in His glory. (This is based on Ezekiel 43:2. Metzudat Tzion explains that the radiance of the Divine Presence is a source of light to the whole world. As we go to sleep at night in a dark world, we express our thanks for the Divine light that constantly fills the world. The recitation of a blessing for sleep is based on our Sages' conception of sleep as one of God's greatest gifts because it allows man to rest and awake refreshed, able to serve his Creator with renewed energy and vigor. In Bereishit Rabbah 9:8, Rabbi Shimon ben Elazar interprets the words uttered by God at the end of the sixth day of creation, "and behold it was very good" (Genesis 1:30 , as referring to the creation of sleep.)
THE Hebrew nefesh (soul) is a homonymous noun, signifying the vitality which is common to all living, sentient beings. E.g. “wherein there is a living soul” (nefesh) (Gen. 1:30). It denotes also blood,” as in “Thou shalt not eat the blood (nefesh) with the meat” (Deut. 12:23). Another signification of the term is “reason,” that is, the distinguishing characteristic of man, as in “As the Lord liveth that made us this soul” (Jer. 38:16). It denotes also the part of man that remains after his death (nefesh, soul) comp. “But the soul (nefesh) of my lord shall be bound in the bundle of life (1 Sam. 25:29). Lastly, it denotes “will”; comp. “To bind his princes at his will” (be-nafsho) (Ps. 105:22); “Thou wilt not deliver me unto the will (be-nefesh) of my enemies” (Ps. 41:3); and according to my opinion, it has this meaning also in the following passages, “If it be your will (nafshekem) that I should bury my dead” (Gen. 23:8); “Though Moses and Samuel stood before me, yet my will (nafshi) could not be toward this people” (Jer. 15:1), that is, I had no pleasure in them, I did not wish to preserve them. When nefesh is used in reference to God, it has the meaning “will,” as we have already explained with reference to the passage, “That shall do according to that which is in my will (bi-lebabi) and in mine intention (be-nafshi)” (1 Sam. 2:35).
10. The Rabbi: It runs parallel with the history of creation. The words: 'He who covereth Himself with light' (Psalms 104:2), correspond to 'Let there be light, and there was light' (Genesis 1:3). The words: 'He stretcheth out the heavens like a carpet' run parallel to 'Let there be a firmament'; the words: 'He who layette the beams' to 'the water above the firmament' (Psalms 104:3). He then describes the atmospheric phenomena, clouds, winds, fires, lightnings, and thunder, which all stand under God's guidance, as it is written: 'For by them judgeth He the people' (Job 36:31). In the psalm this is described in the words: 'He who maketh the clouds His chariot, who walketh upon the wings of the winds, who maketh the winds His messengers, and His ministers a flaming fire' (Psalms 104:3-4). This means that He dispatches them whither and on what errand He desires. Thus far the phenomena of the atmosphere. The psalm, then, passes on to 'let the waters . . . be gathered . . . and the dry land appear' (Psalms 104:9), which is parallel to: 'He founded the earth on its bases.' According to its nature water would close up above the earth, covering it completely, hills and dales, like a garment, as the psalm hath it: 'With the flood, as with a robe, Thou coveredst it; waters stand above the mountains.' Divine Providence, however, obviated its natural inclination, and sent it down to the ocean's deep, to let animals arise and God's wisdom appear. The words: 'At Thy rebuke they flee,' describe the retirement of the water in the seas and underneath the earth. The same condition is alluded to in the words: 'To Him that spread out the earth above the water' (Psalms 136:6), a sentence which seemingly contradicts the other: 'With the flood as with a robe Thou coveredst it,' the latter corresponding to the nature of the water, whilst the former describes God's wisdom and omnipotence. Then the psalm continues: 'Thou didst appoint a bound, that they might not pass over, nor turn again to cover the earth' (Psalms 104:9). All this is intended for the benefit of mankind. By means of certain clever works and dykes man keeps off the floods of rivers, utilising only so much water as is required for mills and irrigation. The psalm now says: 'He sends forth springs into the valleys' (Psalms 104:10), that they should 'give drink to every beast of the plain' (Psalms 104:11), as soon as the wild beasts were created. The words: 'Upon them dwell the birds of the heaven' (Psalms 104:12) refer to the creation of the birds. The psalm, then, passes on to 'Let the earth bring forth' (Genesis 1:11) in the words: 'To the mountains He gives drink from His upper chambers' (Psalms 104:13). This is only another expression for: 'But there went up a mist from the earth' (Genesis 2:16) likewise for the benefit of Adam and his posterity. The psalm says: 'He causes grass to spring up for the cattle' (Psalms 104:14), lest the grass be despised, since it is of service for the domestic animals, oxen, sheep, and horses. This is described in the words: 'Service of man,' (ibid.), viz. agriculture, by means of which he produces corn for himself, as is expressed in the words: 'To bring forth bread from the earth.' This is parallel to the verse: 'Behold, I have given you every herb bearing seed, viz. the corn for man, and the chaff for the rest of creatures' (Genesis 1:29), as it is said: 'And to every beast of the earth, and to every fowl of the heaven . . . every green herb for meat' (Genesis 1:30). The psalm then mentions the three foods gained from the soil, viz. corn, wine and oil, which are comprised in the term leḥem, and their usages as follows: 'Wine which gladdens man's heart, to make his face shine more than oil,' 'and bread,'--viz. the loaf--sustains man's heart' (Psalms 104:15). Then he mentions the importance of rain for the trees in the words: 'The trees of the Lord have their fill' (Psalms 104:16). These high trees have a use for some animals, as is expressed in the words: 'Wherein the birds make their nests' (Psalms 104:17), just as the high mountains serve other animals, viz. 'The high mountains are for the wild goats, the crags a refuge for the coneys.' Thus far the description of the dry land. The psalm then discusses the Biblical words: 'Let there be lights' as follows: 'The moon He made to measure time,' (Psalms 104:19). After this is mentioned the utility of the night which is not the work of accident, but of intention. There is no trifling in His work, nor even in the accidental consequences of the same. The night is but the time of the absence of sunlight, yet instituted for a purpose. This is expressed in the words: 'Thou makest darkness, and it is night' (Psalms 104:20). This is followed by the description of beasts dangerous to man, which go forth at night and hide by day, whilst man and domestic animals sleep at night and walk abroad during the day. 'Man goes forth to his work and to his labour until the evening' (Psalms 104:23). Having thus included all terrestrial animals in the discussion of the rivers and heavenly lights, and having also mentioned man, there only remain the animals which live in water, the life of which is very little known to us, because Divine Wisdom lavished on them is not so manifest to us as in the former. Speaking of the wisdom which is visible, the psalmist breaks out in praise and says: 'How manifold are Thy works, O Lord!' (Psalms 104:24). He then resumes the subject of the ocean and what is therein, concluding with the words: 'Let the glory of the Lord endure for ever; let the Lord rejoice in His works' (Psalms 104:31). This is a rendering of the words: 'And God saw everything that He had made, and behold it was very good' (Genesis 1:31). At the same time it is an allusion to the seventh day in the words: 'He rested,' 'He blessed,' 'He sanctified,' because it marked the completion of the works of nature, which had a time limit, and placed man on a par with angels, which, being spirits, are above natural impulses, and not bound by time in their works. Intellect can, as we see, picture heaven and earth in one moment. This is the world of celestial life and bliss where the soul finds ease at the moment when it reaches it. The Sabbath is, therefore, called 'a taste of the world to come.'--Let us now resume the discussion on the opinion held by philosophers that the elements having entered various combinations relative to the variety of climes, atmosphere, and constellations, received a variety of forms from the Giver of forms. All minerals are, therefore, but the sum total of the specific powers and faculties. Others assert that the powers and qualities of minerals are the product of combination only, and consequently do not require forms of divine origin. The latter are only necessary for plants and animals to which a soul is attributed. The finer this mixture is, the nobler is the form proper for it in which the divine wisdom manifests itself in a higher degree. It becomes a plant which is possessed of some feeling and perception, penetrates the earth, and derives nourishment from good, moist soil and sweet water, avoiding the contrast. Thus it grows, until it comes to a stand-still, having given life to another like it and produced seed. This seed, then, according to a wisdom implanted in it, pursues a similar course. Philosophers call this nature, or rather powers which guard the preservation of the species, since the essence of the individual cannot be preserved, it being composed of various component parts. A thing which possesses these powers of growth, propagation and nourishment, is devoid of the power of motion, and is, in the opinion of philosophers, guided by nature. As a matter of fact, it is God who controls it in a certain condition. Call this condition what thou wilt, nature, soul, power, or angel. If the mixture is still finer, and fit to be impressed by the divine wisdom, it is favoured with a higher form than the bare physical power. It is able to bring its food from a distance, and is possessed of organs subject to it, which cannot move except by its desire. It has more control over its parts than the plant with which the wind plays, which cannot ward off damage, nor obtain what is useful to it. The animal has limbs to move about from place to place. The form allotted to it above its physical life is called soul. The souls vary greatly according to the preponderance of one or the other of the four elements. The wisdom of Providence has also constituted each living being for the benefit of the whole world. We may not be aware of the use of most of them, any more than we know of the use of ships' implements, and consider them therefore useless, whilst the master and builder of the ship knows it. We would not know the purpose of many of our bones and other organs if they lay detached before us, and so we are in ignorance of the purpose of every bone and limb, although we use it, and are convinced that if we lacked one, our actions would be impaired, and we could not do without it. All atoms of the world are known to, and mustered by, their Creator, and nothing can be added to it, nor anything taken away from it. It is necessary that souls should differ from each other, and that the organs of each soul should be suitable to it. For this reason He endowed the lion with organs for seizing its prey, such as teeth and claws, in addition to courage; but to the hart He gave the means of flight as compensation for its timidity. Every soul instinctively uses its faculties according to their nature, but nature does not reach perfection in any part of animal life, and consequently has no desire to obtain a form higher than the living soul. This, however, is possible in man, in whom it strives for a higher form. The Divine Influence grudges nothing. It bestows on him a higher form, called material or passive intellect. Men differ from each other, because most of them are physically of different constitutions, and the intellect follows the latter. If his gall be yellowish, he is quick and alert; if blackish, he is quiet and sedate. The temperament follows the mixture of humours. If an individual is found of evenly balanced humour, which controls his contrasting dispositions (like the two scales of a balance in the hand of the person who weighs and regulates them by adding or subtracting at his will), such a person possesses without doubt a heart which is free from strong passions. He covets a degree of divine character above his own. He is perplexed, not knowing which inclination should have preponderance. He does not give way either to anger, or to lust, or to any other passion, but controls himself, and seeks divine inspiration to walk the right path. This is the person on whom the divine and prophetic spirit is poured out, if he is fit for prophecy, but if he stands below that degree, he is only endowed with inspiration. In the latter case he is a pious man, but no prophet. There is no niggardliness with God, who allows every one his due. Philosophers call the giver of this degree Active Intellect, and regard it as an angel below God. If a man's intellect is in conjunction with the former, this is called his paradise and lasting life.
Holiness and purity depend on the ability to distinguish, separate, and know what belongs where. That is the logic of the dietary laws in chapter 11. Recall that God created the universe in the first chapter of Genesis by bringing order to chaos through the act of separating domains – light and dark, upper and lower waters, sea and dry land. God then filled each with its appropriate objects or life forms. The dietary laws have the same logic. Clean animals, fish, and birds are those that most conspicuously represent order. Lobsters are impure because, though they live in the water, they walk as on land. Amphibians are impure because they lack a definite place. Most fish have fins and scales: therefore those that lack one or the other blur the line that separates fish from other life forms. Ruminants are permitted because they eat what God first ordained animals to eat: “green plants” (Gen. 1:30). By the same token, carnivorous animals and birds of prey are impure because they eat flesh, something forbidden at the dawn of time. And so on. Whatever blurs boundaries is unclean.
Albo’s theory took as its starting point not sacrifices but two other questions. The first: Why after the Flood did God permit human beings to eat meat? (Gen. 9:3–5). Initially, neither human beings nor animals had been meat eaters (Gen. 1:29–30). What caused God, as it were, to change His mind? The second: What was wrong with the first act of sacrifice, Cain’s offering of “some of the fruits of the soil” (Gen. 4:3–5)? God’s rejection of that offering led directly to the first murder, when Cain killed Abel. What was at stake in the difference between the offerings Cain and Abel brought to God?
Albo’s theory took as its starting point not sacrifices but two other questions. The first: Why after the Flood did God permit human beings to eat meat? (Gen. 9:3–5). Initially, neither human beings nor animals had been meat eaters (Gen. 1:29–30). What caused God, as it were, to change His mind? The second: What was wrong with the first act of sacrifice, Cain’s offering of “some of the fruits of the soil” (Gen. 4:3–5)? God’s rejection of that offering led directly to the first murder, when Cain killed Abel. What was at stake in the difference between the offerings Cain and Abel brought to God?
כל רמש אשר הוא חי, the word אשר which follows the word רמש lacks the connecting letter ו. This is not something unique, seeing we find it in Chabakuk 3,11 שמש ירח, “sun and moon,” instead of שמש וירח, or in Exodus 1,1 ראובן שמעון, instead of ראובן ושמעון, and many other such examples. אשר הוא חי, these words refer to the fish. It is also possible to understand these words as if the letter ו had not been omitted at all, so that the word רמש would be a collective term for all living creatures (as in Genesis 1,21) so that the additional words אשר הוא חי, would compare living creatures now to vegetation in Genesis 1,30 when G’d permitted only ירק עשב, the higher ranking plants as food for the human species. The fruit of the trees in the Garden of Eden were also included in the term ירק עשב, seeing that man had been permitted to eat any plant that grew out of the earth. I explained the meaning of those words on Genesis 1,11
AT THE HAND OF EVERY BEAST WILL I REQUIRE IT. I wonder: if “the requiring” is here meant in its usual sense, i.e., from the hand of the beast as well as from the hand of man, in both cases there will be punishment in the matter, but the beast has no reason [with which to discern between good and evil] so that it should be punished or rewarded! Perhaps this principle applies only to spilling man’s blood; every beast that will devour him will itself be devoured, for such is the decree of the King. And this is the reason [why Scripture says of an ox that killed a human being], the ox shall surely be stoned, and its flesh shall not be eaten. (Exodus 21:28.) This is not a form of monetary punishment for the owner since even an ownerless ox is subject to the death penalty, (Baba Kamma 44b.) and the command applies alike to the sons of Noah (See Seder Bereshith, Note 222.) and to the Israelites. The meaning of Who so sheddeth man’s blood (Verse 6.) would thus be, “all shedders” whether beast or man, their blood will be required by the Court on earth and (“And.” The Tur, quoting Ramban, has “or.”) by the hand of Heaven. It is possible that the meaning of the expression, at the hand of every beast, is that the vengeance upon the shedder of blood will be at the hand of every beast, just as it is said, That she hath received of the Eternal’s hand double of all her sins. (Isaiah 40:2.) Thus He says, “Surely your blood will I require and avenge at the hand of every beast for I will send against the murderer all beasts of the earth, and I will also send against him the hand of man, and he will not escape them.” Similarly, Because of all mine adversaries I am become a reproach, (Psalms 31:12.) meaning “because of the hand of all mine adversaries;” This is the portion of a wicked man from G-d, and the heritage appointed unto him by G-d, (Job 20:29.) [meaning this is the portion of a wicked man by the hand of G-d]. Perhaps the requiring at the hand of the beast means that she should not devour man for so He established their nature. The secret of the matter is that at the time of creation He gave man every herb bearing seed… and every tree in which is the fruit of a tree… for food, (Above, 1:29.) and to the beast He gave every green herb for food, (Ibid., Verse 30.) and Scripture says, and it was so, (Ibid., Verse 30.) meaning that such was their nature and habit. But now when He said of man that he may slaughter the lower living creatures for food and it was so placed in nature or habit that living creatures should eat each other, it became necessary to command that the other living creatures be unto men a prey to their teeth (Psalms 124:6.) while they are to fear men and not devour them. And He said, And surely, your blood of your lives will I require, in order to hint that He will not require the blood of one beast from the hand of another. This being so, it was thus left to them to devour one another. And this is the reason why He mentioned here the prohibition of spilling the blood of man; it is on account of the permission given here for slaughtering, which became the customary way of spilling blood since in the opinion of our Rabbis, (Sanhedrin 56b.) Adam had already been admonished against spilling blood. But on account of the permission for slaughtering, it became necessary for Him to say, “I have permitted you to spill the blood of every living thing except your own blood. This is forbidden to you as well as to all living things for it will not be their nature to spill it.”
AND I WILL GIVE PEACE IN THE LAND — So that there will be peace among you, and no man shall fight against his brother, (Isaiah 19:2.) or “peace” may mean that He will cause evil beasts to cease out of the Land. (Mentioned in Verse 6 before us. In other words, it may be that the expression, And I will give peace in the Land is a completely independent thought, and what follows in the verse is another series of blessings, or it is possible that the second half of the verse explains the first half.) Neither shall the sword go through your Land at all, but you will pursue your enemies, (See Verse 7.) going forth against them in battle, and they will flee. And [the meaning of the verse] by way of the Truth, [the mystic teachings of the Cabala], is that He will give peace which will cleave to the [higher] (Ricanti.) “earth,” which is the all-inclusive peace which is equal to everything.
AND I WILL CAUSE EVIL BEASTS TO CEASE OUT OF THE LAND. According to Rabbi Yehudah who said (Torath Kohanim, Bechukothai 2:1.) that He will remove them from the world [entirely, the verse] is [to be understood] in its plain sense — that evil beasts will not come into their Land. For since there will be plentitude and an abundance of blessings, and the cities will be full of people, [wild] beasts will not come into inhabited places. And according to Rabbi Shimon who says that He will cause them to cease from causing harm, the verse is stating: “and I will cause the evil of the beasts to cease out of the Land.” This is the correct interpretation for when [Israel] observes the commandments, the Land of Israel will be like the world was at its beginning, before the sin of the first man, when no wild beast or creeping thing would kill a man, just as the Rabbis have said: (Berachoth 33 a.) “It is not the wild ass that kills, but it is sin that kills.” It is [because of] this that Scripture says, and the suckling child shall play on the hole of the asp, (Isaiah 11:8.) and similarly, and the cow and the bear shall feed … and the lion shall eat straw like the ox. (Ibid., Verse 7.) For dangerous beasts only prey [on human beings] on account of the sin of man, because of which it was decreed upon him that he be a prey to their teeth, (Psalms 124:6. See in Genesis 9:5 (Vol. I, pp. 134-135) where Ramban also discusses this theme.) and preying was made a part of their nature so that they also prey on each other, as is well-known for having once preyed on man, they add [to this tendency that of preying on animals] so that they become more harmful. And so Scripture states, And he learned to catch the prey, he devoured men. (Ezekiel 19:3.) Now at the time of the creation of the world, it is said of the beasts that He gave them the herb for food, as it is written, And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth wherein there is a living soul, I have given every green herb for food, (Genesis 1:30.) and Scripture states, and it was so, (Genesis 1:30.) meaning that such was the nature with which they were endowed forever. It was [only] afterwards that they learned how to prey, on account of [human] sin which causes death, as I have explained. Now when slaughtering animals [for food] became permitted for the sons of Noah after the flood, (See ibid., Vol. I, p. 57 for the reason for this permission.) He warned with reference to humans [that shedding their blood was forbidden saying], And surely your blood of your lives will I require … the life of man, (Ibid., 9:5.) but not the blood of one beast from the hand of another, for they were left to prey [on each other and on man] as was their wont. But the beasts of the Land of Israel, when [man will be] in a state of perfection, will cease from their harmful way, and revert to their original nature with which they were endowed at the time of their creation. I have already referred to a part of this in Seder Eileh Toldoth Noach. (Ibid., 9:5.) Therefore Scripture stated concerning the time of the redeemer who is descended of the stock of Jesse, that peace will return to the world and preying and all dangerous beasts will cease, as was their nature at first. The [original] intention [when referring to the redeemer was in connection with] Hezekiah [king of Judah], whom the Holy One, blessed be He, had wished to make the Messiah, (Sanhedrin 94 a.) but their merits [i.e., those of the people of his generation] were not sufficient for such [achievement], so that the fulfillment [of that prophecy] will be with reference to the Messiah who is destined to come.
והשבתי חיה רעה מן הארץ. “I will remove wild beasts from the earth.” Nachmanides accepts the view of Rabbi Yehudah in Torat Kohanim that this verse refers to the removal of ferocious beasts from the land of Israel as the plain meaning. When these beasts observe that the cities are filled with thriving human beings, they will refrain from entering such populated areas. Rabbi Shimon, on the other hand, understands the verse to mean that G’d shall render these beasts harmless as far as the land of Israel is concerned. This appears as the correct interpretation according to Nachmanides. It is a promise that when the Jews observe the commandments they will not have to worry about such problems as wild beasts and the danger to life and property that these represent. As far as the land of Israel is concerned, the norms of the world will return to the idyllic conditions prevailing before man first sinned, when no creature harboured aggressive intentions against man and none of the beasts would even kill each other. Such conditions have been described by the prophet Isaiah 11,6-9 as a period when the wolf shall dwell with the sheep, the leopard will lie down with the kid, etc.” It teaches that the damage and harm caused by such beasts that we know as ferocious, predatory, was never an integral part of such creatures’ nature, but was only the result of their observing man ignore the Creator’s laws, which caused them to copy man’s corrupt ways. We know from the Torah’s report of the creation of all these beasts that they had been meant to feed only on grass, etc. (Genesis 1,30) In other words, the natural disposition of all of these animals is to feed on the vegetation the earth provides, as do the ruminants still, and their becoming flesh eaters was not part of G’d’s original plan. This is also why, originally, man was not allowed to feed on animal tissue. Only after the deluge was the eating of meat permitted to man, certain pre-historic conditions not being restored at that time. At the same time, however, G’d warned the beasts not to attack and maim or kill man, or He would punish them for doing so. (Genesis 9,5). If the animals’ pre-deluge nature had undergone a change for the better during their enforced stay in the ark, G’d would not have had to warn them not to employ their ferocious nature against man. The Torah now tells us that if and when life in the land of Israel will proceed on the lines envisaged by G’d for His people, He will neutralize that part of the animals’ nature that would pose a potential threat to their safety.
And for every animal of the earth, for every bird of the heaven, and for everything that creeps on the ground, in which there is a living spirit, all vegetational herbs shall be [their] food. And it was so.
But to every beast of the earth, and to every fowl of the heavens, and to every reptile upon the earth in which is the living soul, (I have given) all green herbs. And it was so.
| וַיַּ֤רְא אֱלֹהִים֙ אֶת־כׇּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ | 31 P | And God saw all that had been made, and found it very good. And there was evening and there was morning, the sixth day. |
In the book of Genesis, after every day of God’s creation, He examined His handiwork and declared that it was good. On the sixth day He reviewed all and declared, Ve-hinneh tov me’od, “And behold it is very good” (Gen. 1:31). The Midrash (Bereishis Rabbah, Chapter 9.) explains the phrase “very good” as referring to Gehinnom, death, and the evil inclination. How can the Midrash call these disasters “very good”? The answer is that deep down even the worst evils are good. A kelippah (a shell) fulfills an important function, it preserves the fruit. Kelippos in the moral sense, such as evil desires, help maintain the pleasure that is slated for man. (Innerspace pg. 71.)
Genesis 17,13., “to be circumcised, etc.:” [what follows is not documented although the author quotes Bereshit Rabbah, 49. It is not found there, nor in Bereshit Rabbah 47, where it ought to be, if at all. The author himself appears to have had his doubts, and this is why he attributes the so-called “quote” די לעבד להיות כרבו, “it is appropriate for a servant to emulate his master,” to a statement in the Levush. The authenticity of the statement has been questioned as it implies that just as G’d is “circumcised,” so His favourite creatures must be. I will content myself with paraphrasing the thoughts of the author. We know that in order to create a physical world, G’d had to “reduce” the impact of His emanations, or to be מצמצם, “to understate the extent of His brilliance.” In order for G’d to conclude a covenant with Avraham in his capacity as the founder of the Jewish people, G’d’s “junior” partner on earth, he and the people under his authority had to perform a symbolic act on their body, i.e. the removal of their foreskin. By doing this they emulated an attribute used by their Creator. This explanation may answer the question that if G’d created everything in His universe in a perfect state, (compare Genesis 1,31) why would it be necessary at this stage for Avraham to remove a G’d given part of his body? Ed.]
{“God is great, and highly praised in the city of our God, in the mountain of His holiness” (Psalms 48:2).} This is the meaning of “God is great, and m’ode (highly) praised.” That is, when is it that God is great?—when He is highly praised by the side of death, the idolators. {As our Sages taught: In the verse (Genesis 1:31), “… and behold, it was m’ode good,” the word m’ode alludes to the Angel of Death (Bereishit Rabbah 9:5).} When they praise Him, then He is great; this being the quintessence of His greatness.
and the storm on the arm of the Holy One — For mankind has need of “an end to all flesh,” as is written (Genesis 1:31), “it was very good”—this is the Angel of Death (Bereishit Rabbah 9:10). descent is from the supernal gevurot, because it is “very good,” . This is the meaning of “the storm on the arm”—the arm is the five gevurot (severities). From there [the Angel of Death] takes its vitality, until such time as “Death is swallowed up forever” (Isaiah 25:8).
Also , killing and destruction are eliminated from the world. For the hands are an aspect of “‘Let there be light,’ and there was light”—right and left. And it is written, “God saw the light… and [God] separated between the light”—this is Aharon—“and the darkness”—this is Korach. This corresponds to “I will grant peace in the land… and no sword will cross your land” (Leviticus 26:6).
Now see, this is only from the soul’s perspective, since from its perspective death is very good. As our Sages, of blessed memory, taught: “now see, it was very good” (Genesis 1:31)—this refers to… (Bereishit Rabbah 9:10). It is very good, because through it one comes to the ultimate good.
And this is the concept of the Heh of Ha-shishi mentioned in the account of Creation, as it is written, “and there was evening and there was morning, yom ha-shishi (the sixth day)” (Genesis 1:31). Our Sages, of blessed memory, expounded: The entire universe hung in the balance until the sixth of Sivan, when the Jewish people accepted the Torah (Shabbat 88a).
From the Pesach Haggadah: “And God saw all that He had made and behold, it was very good” (Genesis 1:31): As on each day, it is stated, “And God saw that it was good” – that from God, may He blessed, seeing it, it was good. But afterwards (on the sixty day), God saw again (a second time) – and that was very good.
Rashi (2:2) explains that after creation, the world was lacking rest, and with Shabbos, the work was complete. The world was created to allow Hashem to shower His goodness upon it, but this required a space where His glory was hidden, hence the term "olam" (world), related to "he'elem" (hiddenness). The Chidushei Harim explains that for Hashem's name to be exalted, everything must be nullified to His purpose, making His name greater in the world. As it says, "Hashem saw everything He made, and it was very good," meaning everything was created for His honor. Before Shabbos, the world lacked rest because Shabbos unifies all days of the week, bringing everything together in the secret of Oneness. On Shabbos, all creation is elevated, becoming one and a vessel for Hashem's will. The Midrash explains that "ויכלו" (vayechulu) means creation became a vessel, reflecting the idea of everything becoming unified. This unification is also connected to the word "כלתה" (longing), signifying nullification to Hashem's life force within everything. This rest is the root of all, as "Hashem is the place of the world," and on Shabbos, everything returns to its place, completing creation. Chazal teach that the vessel for blessing is peace (shalom), and the Zohar explains that Shabbos is Hashem's name, which is peace. Before creation, Hashem's name was One, and on Shabbos, this oneness is restored, revealing His honor in creation. The purpose of creation is for Hashem's name to be one, showing His completeness. When the world becomes nullified to the Klal, which is Kneset Yisrael, His name becomes one, serving as a vessel for His essence.
The Midrash (Bereishis Rabbah 48:b) on the pasuk (Iyov 19:26), “Even once my skin has been peeled off, I will behold G-d from my flesh,” explains that Avraham only saw Hashem after circumcising himself. Every creation contains Hashem's life force, but it is hidden by an external peel, called the "foreskin." Removing this orla reveals the divine life force. The phrase "And He appeared to him" (Vayera) means that Hashem’s presence, previously hidden by the orla, became visible after circumcision, as reflected in “from my flesh I will see Hashem.” Additionally, “Vayera” connects to “And Hashem saw that everything He created was good” (Bereishis 1:31), indicating that Hashem’s observation sustains all creation. This realization is unique to those who understand that the world’s life force is maintained by Hashem’s constant supervision, as stated, “the ‘eyes’ of Hashem are constantly on it” (Devarim 11:12). This divine oversight ensures the existence of everything.
(Bamidbar 22:2-3) "And Balak saw…and Moav became very afraid for they (Bnei Yisrael) were very numerous." The verse states (Tehillim 31:2) “How numerous is Your goodness.” The Zohar (3:88a) explains this refers to the hidden light, the source of all goodness, reserved for the righteous in the world to come. Hashem hid the light of Torah in creation, as it says (Bereishis 1:31) “And Elokim saw all that He had created and it was very good,” which our sages interpret as referring to both the angel of death and the evil inclination. Our mission is to find this hidden light, revealing the truth and subjugating everything to Hashem. Bnei Yisrael in the wilderness generation illuminated this hidden light wherever they traveled. When Balak saw this, he was forced to witness the clear revelation of Hashem's dominion. For someone as wicked as Balak, this was like a "covering of the eye," as he said (Bamidbar 22:5) “Bnei Yisrael are covering the eye of the land,” indicating that the wicked cannot face the truth. Moav was very afraid, referring to the ultimate goodness of Hashem, because Bnei Yisrael were about to reveal and clarify everything as it should be, signifying the ultimate revelation of Hashem. Before entering Eretz Yisrael, Bnei Yisrael's preparation involved connecting deeply to this hidden light. This is linked to the concept of Eretz Yisrael being the central point of the world, as explained in the Zohar Vayera (1:108b).
Several times, in the Torah account of creation, it states, “It was good,” and concludes with, (Genesis 1:31) “Behold, it was very good.” However, the book of Deuteronomy states, (Deuteronomy 30:15) “See I have placed before you today life and good, and death and bad.” The question is, in the act of creation the Torah only mentions good. Where did the bad come from?
the sixth day. In all of them it only said, "day one", "second day", except for sixth day and seventh day, about which it said the sixth day and the seventh day. This is because they are singled out, because when Moshe our teacher wrote the Torah to Yisra'el, when he reached sixth day he said to them, "This is the sixth day on which the Holy Blessed One gives you double rations", and when he reached Shabbat he said to them, "And this is the seventh day which the Holy Blessed One commanded to honour it and to keep it. And you can also see this in the rivers (Bereishit 2:11-14) - in each of them the text states "it goes to such a place", since they [Yisra'el] didn't know their courses, it explains which place. But when it gets to the Euphrates (Bereishit 2:14) it only says "is the Euphrates" - that I said to you its area of the land of Yisra'el, as it says "until the great river, the river Euphrates, shall be its borders" (Yehoshua 1:4). And so here it says "the sixth; the seventh" that are explained to you in another place.
וירא אלוקים את כל אשר עשה וגו׳ , “G-d saw, (reviewed) all that He had done, etc;” He even included the evil urge in what he described as being “very good,”
והנה טוב מאד, “and here it was very good;” why was even the evil urge “very good?” Without it man would not possess an active libido, without which siring offspring would have been next to impossible. Unless man reproduced, the species the human race would have died out and would have been created in vain. The expression: כי טוב, occurs twice in connection with G-d’s activities on that day, once in connection with the mammals, and again in connection with the creation of the first human being.
יום השישי, “the sixth day.” The prefix ה reminds us of the special role of that day as it was the only day on which G-d completed the entire process of creating the universe. This hint is repeated more clearly in Exodus 20,1, (the fourth of the Ten Commandments) where we read: 'כי ששת ימים עשה ה את השמים ואת הארץ, “for during an unbroken string of six days, the Lord created heaven and earth.”
And behold, it was very good: Besides that every detail was good on its own - according to the will of the Holy One, blessed be He - also grouped together with all of the creatures combined, they were very good; in that every [creature] compensated for the lack of the other. And in this expression Very good: was included [the fact] that there are pests in the world, [since] even though they are not good on their own, nonetheless, they are essential for the good of all the creatures. (And see the explanations of Gr'a, ztz'l, and see what I have written on the Book of Numbers 14:7 on the verse, "the land is very, very good.")
THE SIXTH DAY. Some say that the word yom (day) is in the construct with sixth, (If sixth were an adjective then yom should have a definite article prefixed to it, i.e., ha-yom ha-shishi rather than yom ha-shishi, as in Deut. 3:25 ha-har ha-tov (that goodly hill-country); or both yom and shishi should be written without a heh, as in yom sheni (a second day). Hence yom ha-sheshi means the day of the sixth (Filwarg).) and the meaning of yom ha-shishi (the sixth day) is the day of the sixth sphere. (That is, the day when the sixth heavenly sphere (the sphere of Jupiter) exerts an astrological influence on the earth.) They say the same with regard to yom ha-shevi’i (the seventh day). However, they are wrong. Proof of their error is found in the teaching of the astrologers who tell us who the lord (That is, the dominant sphere.) of the sixth day is. (The astrologers say that the sphere of Venus is dominant on the sixth day (Weiser). Venus is the third sphere (Cherez). It should be noted that in the Romance languages Friday is called Venus’s day. Thus in Italian, Friday is known as venerdi and in French as vendredi.) The meaning of yom ha-shishi, then, is the sixth day from day one. This is also the meaning of the seventh day. We similarly find (Where the noun is not preceded by a heh and the adjective is (Filwarg).) ish ha-yisraeli (the Israelite man) (Leviticus 24:10) (J.P.S. translates: a man of Israel, taking man to be in the construct with Israel.) and many such cases, among them reki’a ha-shamayim (Gen. 1:20), (J.P.S. renders: firmament of heaven, taking firmament to be in the construct with heaven.) which should be rendered as “the firmament which is heaven.”
Yom hashishi vayekhulu hashamayim (the sixth day. And He finished the skies): [forms] the acronym of [God's] name [that consists] of four letters, with which he [here] sealed the story of creation. And so [too in Psalms 96:11] "yismechu hashamayim vetagel haarets" ("Let the heavens be glad and let the earth rejoice") [forms] the acronym of [God's] name [that consists] of four letters, with which he [also] sealed the world, with the name of four letters.
And God saw all that He had made and behold, it was very good: Even though [the Torah] already mentioned "that it was good" in the creation of each and every day, nonetheless, here it repeated it and said, "behold, it was very good" after the creation of man, to teach that all of the creations were not created but for the sake of man. And even though it is stated, "that it was good" for all of them, it was stated based on the future; but they were not yet in their completeness and 'goodness' until man - for whose sake they came into existence - was created. Then [God] saw and said, "behold, it was very good." And you should know that there is a difference between [the phrase,] "that it was good" and [the phrase,] "behold, it was very good;" as the word, that [ki], is one of doubt, as if it is not certain; since behold, in every place the word, ki, relates to a doubt; because the word, ki, relates to time - as in "ki tetseh" ["when you go out"] and "ki tavo" ["when you come in"]; which means to say that [the phrase,] "And God saw that [ki] it was good" means that God was looking ahead, when the time will come that the nature of their goodness would be revealed; but "behold, it was very good" indicates certainty. And our Rabbis, of blessed memory, stated in a midrash [Bereshit Rabbah 8:5] that the Holy One, blessed be He debated with the angels whether or not to create man; and if the judgment had been not to create man, the existence of all the previous [creations] would have been for naught. Hence it states about them, "that it was good" which indicates a doubt, but when man was created, then they became certainly good; that is why it [then] states "all that He had made and behold, it was... good;" the word, behold, indicates the time of the present, at which man appeared; and then the 'goodness' and beauty of all the previous beings became seen retroactively. And it added [the word,] very, here, which was not mentioned earlier, to teach that through man, they were made very good; [and a] hint to this is that [the word,] very [me'od] is [made up of the same] letters [as the word,] man [adam].
And it can also be explained through the metaphor of the eating of fish and meat, each of which is good by itself, but if they are mixed, they become bad; and these creations, it wasn't only that they were good by themselves, but even when they were all joined together, they were also good, and this is [what it means when] it states, "all that He had made and behold, it was very good."
The sixth day: [The Torah] added [a letter], hay to the word, sixth, to say that the Holy One, blessed be He, made a condition with [his creations] that it all depends on whether Israel will accept the five [the numerical equivalent of the letter hay] books of the Torah; or that all of you will be in suspension until the sixth day of Sivan [when the Jews accepted the Torah], since hey, when it is spelled out, comes out to [the number, six.] And the reason for this matter is because the upper ones and the lower ones are two opposites, and they cannot exist [together] except through an intermediary that combines and unites these two opposite elements; and this is man who has a physical part and a spiritual part - "a part of God above;" and the retention of the spiritual side depends on the acceptance of the Torah. If so, if Israel had not accepted the Torah, there would not be any intermediary here to to unite the two opposite extremes and necessity would dictate that the world would return to being chaos and void. And don't answer me from the time period before the receiving of the Torah, since there were always righteous ones involved in Torah, like Noach, Shem and Ever and the forefathers and [others] similar to them; and with them was the great Name [of God, the numerical value of which] is made up of the number, twenty six. Therefore the world stood for twenty six generations without Torah among the masses; but after twenty-six generations, when the number of the Name was finished, there was not [any longer enough] strength among the individuals of the generations to preserve the worlds, except through the acceptance of the Torah. Therefore, one who is involved with the Torah brings peace to the retinue above and below [Sanhedrin 99b] and this matter will be explained more later in Parshat Ha'azinu, with the help of God.
And [about] that which the world was created specifically in six days, the commentators say that it is a hint to the time of the preservation of this world, that it will be six thousand [years], two thousand [years] of chaos, without Torah - corresponding to this, there are two [letters,] aleph [which is the same spelling as the Hebrew for 'thousand'] in the verse, "and the earth was chaos;" two thousand [years with] Torah - corresponding to this, there are two [letters,] aleph in the verse (Exodus 13:9), "in order that the Torah of your Lord be in your mouth;" and two thousand [years] of the days of the messiah - corresponding to this, there are two [letters,] aleph in the verse (Genesis 49:10), "until he will come to Shilo;" and this is correct. And other commentators were precise in [seeing the] creation of each and every day as corresponding to a millennium, one after the other, and we cannot elaborate about them [here.] And there are those that say that it is for [the following] reason that the hay is added on the sixth day, because the world was created with the [letter,] hay, and after the end of the work, the Holy One, blessed be He, deposited the instrument of his work with the sixth day and did not want that it should be with Him on Shabbat, so that [people] would learn from here that every craftsman should deposit his instruments with the sixth [day.]
The sixth day. And He finished the skies: [The Torah] mentioned the Name of four [letters by way of] the first letters of these four words, [yom hashishi vayekhulu hashamayim; which] agrees with what I explained above about the reason of the twenty-six generations. And according to the simple explanation, it ended the story of the creation with the name of God that is a combination of [a letter from each of the words for] man [yud] and woman [hay]. This agrees with the words of our Rabbis, of blessed memory (Bava Batra 74b), "Everything that the Holy One, blessed be He, created in this world, male and female, He created them;" and it is stated (Isaiah 26:4), "Through the Power [spelled yud-hay] God, the Rock of the Worlds" - by which, I mean that everything that He created in this world, in all of them, there is a likeness to the male and the female together. Since all males are a likeness of the emanator and all females are a likeness of the receiver; and all creations all have a side that emanates and a side that receives, [that are both] together in one. How is this: Behold, the Holy One, blessed be He is the first Emanator, who gives emanating words to the higher world, but He, may He be blessed, does not receive from [any] other; and the higher world, in turn, emanates to the middle world - it comes out that the higher world has the likeness of the male and the female together, as behold, it receives like a female from the first Cause, may He be blessed, and emanates like a male to the middle world; and so [too,] the middle world receives the emanation of the higher world and, in turn, emanates to the lower world. If [this is] so, also the middle world, is called male and female both together, emanating and receiving. And the lower ones, even though they are receiving and not emanating, nonetheless they have a likeness to the male in them, given that all that exist below need each other, some of them giving and some of them taking; and they also have actual males and females, like all of the animals; such that in all of them, it is appropriate to say that it is emanating and receiving both together - except for God alone, that to Him we can only attribute maleness, emanating and not receiving. This is what the Rabbis, of blessed memory, stated in several midrashic statements (Sotah 42b), "There is no man except the Holy One, blessed be He, as it is stated (Exodus 15:3), 'The Lord is a man of war;'" which means to say that we cannot attribute [maleness] which indicates an emanator who does not [also] receive, except to God alone, since all need Him, may He be blessed, and He does not need any of them.
And [about] that which we find the word, man, with reference to the creations, it is not an essential [usage of the word] but rather as [a metaphor, in comparison] with a woman, but the essential [use] of the word, man, can not be related to [anything] but He, may He be blessed. Therefore, [the Torah] ends the entire story of creation on the sixth day with the name of the Power [yod-hay] that is a combination of the [letters] of the male and female; to teach that God created them all male and female [together in one.] Hence, in this world, the creatures do not use his full name [that extends to all four letters and not just the first two,] but rather the name [that only includes the first two letters, yod-hay,] but in the world to come - 'the day that is completely Shabbat,' then they will use the full name, since 'the dead may not praise the Power [yod-hay].' If so, [the second set of letters,] vav-hay, is hinted by the first letters of the words, "and He completed the skies," that speak about the day of Shabbat in what's revealed [exoteric] and hint to the hidden [esoteric] things - to the world to come; to teach that [only] then will the Name be complete. And so [too,] David ended the psalm (Psalms 103), "Bless my soul" - all of which speaks about the formation of creation - with the name of the Power, and see also later, Parshat Re'eh, on the verse (Deuteronomy 15:10), "Because of this thing."
And God saw, etc.: The explanation is that through the creation of man, it could be seen that His entire creation was good; since if there is no man, what is the purpose of all the refinement and of all the creation and the plants of the ground; because the distinction of good is not recognized without the medium of man, as it is to him that good is recognized and distinguished, and he will thank the Bestower of good. And behold: That which it was not exact to state [this] on the [other] days, about which it stated, "it was good," is because [now] we find man that corrupted his actions and performed bad actions; for this reason it [now] was exact to state, "and behold," since what [existed] then, from the angle of the creations of God was very good; and afterwards, it was man that sought many calculations - from the angle of his having the choice in his hand to do evil or to do good - and negated the good and brought out with his actions the aspect of evil; but from the angle of God's creation, He only created that which was good.
And God created, etc: Here it hints that at the time of the creation of man, God looked at the righteous ones (Bereisht Rabbah 14:1) and that is what [is meant] by its stating, "and He saw, etc. and behold, good," which are the righteous ones. And in that He also saw the evil ones, He also made a solution for them, and that is what [is meant] by its stating, "very." And they, of blessed memory, have stated (Bereishit Rabbah 9:1), "very" - this is [referring] to the angel of death, through which the creatures that lean away from the path of reason are fixed. And for this [reason], corresponding to the aspect of the righteous ones, it stated, "and behold, it was good," the explanation [of which] is that behold they are the aspect of good, without any need for death; and corresponding to the those that lean to their crookedness, they too are in the aspect of good, through the auspices of "very."
Also hinted to here is the reason for the creation - according to that which we know that the essence of everything is man, and that because of him and for him did God create all of His creations; and from there comes the question, "why man?" And for this [reason], it stated "and behold, it was very good," the explanation [of which] is that even if the aspect of man's soul is from the aspect of good, nonetheless, God created him to rise up in levels of good more than he [already] is, and that is what [it means when] it states, "very:" through the actions of man, his soul becomes elevated from one level to another. 'Happy is the human that does this.'
וירא אלוקים את כל אשר עשה והנה טוב מאד, “and G’d saw all that He had done and it was very good. According to the plain meaning of the text, the words “very good” include everything that G’d had done during the entire six days. Although during those six days or stages He had characterized the end of each day as having produced results which were “good,” now that He saw the completed project it qualified for the description “very good.” You must remember that every component of the universe is dependent on its continued existence on another component. Assuming that there was only a single species of living being on earth, this species could not survive unless it had earth to subsist on. On the other hand, earth itself could not endure unless the heavens were operating normally as it depends on the celestial bodies orbiting properly. So you see every single component of the universe is interdependent on other components. Not only the terrestrial parts of the universe are interdependent but even the celestial parts are dependent on the terrestrial parts. [This is part of the meaning of the word אחד in Deut. 6,4 as the author explains there at length when he discusses the mystical implication of the word. Ed.] Translated into our microcosm, the human being, this can be appreciated easily if we consider that legs cannot perform their functions and walk unless they are attached to a torso. This is one of the reasons philosophers refer to man as a microcosm. On the other hand, we also find the universe itself referred to as אדם גדול, when the writer wants to describe the universe and all that exists within it. [Rabbi Chavell substantiates this by quoting from רלב'ג (Gersonides) in his book מלחמות השם. Ed.] This is also what Isaiah 48,13 had in mind when he said קורא אני אליהם יעמדו יחדו, “when I call unto them they all arise simultaneously.” When addressing this verse, and the word יחדו specifically, our sages in Chagigah 12 say that it means “they do not lose contact with one another.” From all the above we may conclude that every component of this universe when considered on its own is merely a potential form of energy or entity. When viewed in this light it is not surprising that G’d reserved the description “very good,” until all components had been created and the entire universe was able to function as He had planned. It is interesting that when the Torah reported the birth of Moses in Exodus 2,2, his mother is reported as ותרא אותו כי טוב, “she saw him that he was good;” surely this is an unusual comment especially in view of our tradition that Moses had been born prematurely. The real meaning of the words is: “she was aware that he had the potential to be good.” When Moses had become a leader of the Jewish people and had proven himself over and over as an outstanding man, the Torah applies the adjective מאד, “very” to him when complimenting him on his modesty and humility. We are told in Numbers 12, 3 והאיש משה ענו מאד, “and the man Moses was very humble.” What his mother had seen as a potential and had described as “good,” had by now become “very good,” seeing he had translated his potential into an actual. The virtue (attribute) called טוב is the greatest virtue of all and it has been reserved for G’d Himself as He alone is the true personification of “good.” We know this from Psalms 145,9 טוב ה' לכל, “G’d is good to all.” The meaning of Psalms 136,1 הודו לה' כי טוב is: “He is good for He has done good for us.” Looking at our verse from an homiletical point of view, Bereshit Rabbah 9,9 sees in the description והנה טוב a reference to the יצר הטוב, the urge which tells us to be good, whereas in the word מאד it sees an allusion to the evil urge יצר הרע. What the Midrash has in mind is that but for the addition of this יצר הרע, an urge to be “independent, individualistic, etc.,” man would not engage in founding a household, marrying and raising a family; as a result of such lack of enterprise and individuality the world would soon be in ruins. The sages of the Midrash explained further: the words והנה טוב מאד are an allusion to death. Death is the reason that generations of humans feel the need to procreate in order to renew themselves through their offspring. The sages went so far as to institute a benediction to be said in the house of mourners in which one refers to G’d as הטוב והמטיב, “as the One who is both good and metes out goodness.” The Torah reminds us by using the word וירא in connection with the word עשה that G’d had created that which He presides over including the planetary constellations in their respective orbits. The verse also contains an allusion to the fact that there are a total of nine such planetary constellations as the philosophers have said (Maimonides, Guide for the Perplexed 2,9). The word והנה in our verse is a reference to the tenth planet the planet called גלגל השכל. The numerical value of the letters in the word והנה is the same (66) as the numerical value of the word גלגל. This 10th planetary constellation is the one which is responsible for the motion of all the other planetary constellations. (Rabbi Chavell writes that he has found confirmation of this in the liturgical poem כתר מלכות attributed to Shlomoh ben Yehudah Ibn Gabirol born Malaga 1021 died Valencia 1058). In Chagigah 12 this planetary constellation is called ערבות i.e. the highest of the seven “heavens,” רקיעים which are enumerated there. The planetary constellation which encompasses all the others moves them and activates their orbits. This is the constellation which was called טוב in the Torah, the letter ט in that word alluding to the nine planetary constellations. This is why G’d used the words והנה טוב מאד when He reviewed the physical universe He had created. These words were a reference to the גלגל השכל which sets in motion the ninth planetary constellation which in turn causes the orbits of all the eight other constellations within it. By using the word מאד whose numerical value is 45, the Torah provides a clue to the observation made by our sages in the Jerusalem Talmud Berachot 1,1 that there is a distance of five hundred miles between one such planetary constellation and the next one. The number 45 then alludes to the nine times 500 miles the highest of these constellations is removed from earth.
יום הששי, “the sixth day.” According to the plain meaning of the text the additional letter ה which prefaces the word ששי, “sixth” here is merely in deference to the fact that on that day the crown jewel of the universe, i.e. Adam, had been created. His creation marked the completion of G’d’s work of creating the universe. He had been the objective of G’d’s entire undertaking. This is why the word הששי “the sixth day,” alerts us to the fact that finally the day had arrived. Another lesson that the use of the word הששי is meant to teach us is that the day was different from all the other days which represented the number “five,” seeing that on each day the number five played a prominent role. By using the extra letter ה i.e. “five” on this occasion the Torah drew attention to the fact that this day “presided” over the other days which represented only the number “five” each as opposed to the sixth day. Let me illustrate what I mean when I describe all the other days as featuring the number “five.” On the first day we find that the Torah speaks about five different kinds of light. On the second day the Torah mentions five different kinds of רקיע, sky or heaven. It also speaks of מים, water, five times. On the third day the Torah speaks of five different kinds of vegetation. On the fourth day the Torah mentions five different kinds of luminaries. On the fifth day the Torah speaks of five different categories of motion. in relation to the various categories of living creatures. On the sixth day we learn about the five senses which distinguish man’s body, as well as about five kinds of spiritual movements and about five types of sensory perceptions which distinguish man’s soul. We are also told about five different names applicable to the living soul (based on Bereshit Rabbah 14,11. They are called נפש, רוח, נשמה, יחידה, חיה respectively). For all these reasons the Torah sealed its report of the six days of creation with the letter ה. You should consider further the reason why each of the phenomena which were created during the six days had to be created on their respective days and not on any other day. Also, you should appreciate why the day on which light was created was called יום אחד, and why the day on which the sky was created was called יום שני, etc. The reason is that on each of these days something unique occurred. On the first day, the day light was created, this very light was meant to remind us of the One, the Unique One, the Creator. G’d Himself, in His capacity as being unique, is associated with light as we know from Psalms 27,1 ה' אורי וישעי, “G’d is my light and my salvation.” There were actually two categories of light; one existed prior to these six days, the other was something that became manifest for the first time on the first day. The day on which the sky was created was called יום שני because it alluded to the presence of a “twosome,” whereas previously there had not been any divisions. As of the time the sky (heaven) was created there was heaven on the one side and earth on the other. The description יום שני, commonly understood as “a second day,” may be just as aptly translated as “the day when two domains were separated.” Basically, what happened on that day was that the same element “water” was divided, separated into “upper waters” and “lower waters.” In other words: “what had been one now became two.” The third day was so named because on that day it became evident that the globe had been divided into three parts. One third was meant for civilisation, one third was wasteland and the remaining third was made up of water. [the author does not think in terms of how much of the globe was allocated to each of these three categories but to the division between water, habitable land, and land unsuitable for human habitation. Ed.]. The fourth day was so called as on that day the luminaries and the stars were hung in the sky; they, especially the sun, divided the year into the four seasons, the day into four periods of six hours each, and the month into approx. four weeks. The fifth day was called “fifth,” as on it the living creatures on earth were created all of whom possessed five modes of motion. The sixth day was called “sixth” as on it man who extends into all six directions of the globe was created. The Talmud in Shabbat 88, concentrating on the homiletical aspect of the word הששי instead of merely ששי, concentrates on a covenant entered into by G’d with His universe according to which it would continue in existence only on condition that the Jewish people would accept the Torah on the sixth day of Sivan when the appropriate year would arrive. A kabbalistic approach sees in the letter ה in the word הששי a reference to the sixth of G’d’s seals. G’d had sealed the activity of every day with one of His seals and on the sixth day He affixed the sixth of these seals. In addition, the previous five days were still part of the month of Ellul, seeing He had commenced creating the universe on the twenty-fifth of that month. Now on the sixth day, it was the first day of the month of Tishrey, a day that represented New Year in the future. In our prayers on that day we refer to it as the first of G’d’s creations, i.e. the first day the universe operated as a complete unit. It was the day Adam was judged, and has ever since remained the annual day on which G’d sits in judgment of mankind. Another explanation for the word הששי is that it does not refer to the previous word יום at all. Rather, it is a possessive clause and means that this day “belongs” to the sixth. It is a day known as “the sixth.” The reference is to the sixth seal of G’d we have mentioned previously.
וירא אלוקים, in this verse G’d includes His assessment of the creation of man with that of His overall assessment of all He had done previously. The word טוב applies to all of G’d’s creative activities. This judgment had been withheld until after the creation of man, as it might have been conceivable that with the appearance of man previously created matter would appear in a different light. The verse tells us that in G’d’s judgment, and looking at it after execution of His plan, it appeared just as good as it had during each of the stages the Torah had reported on. Having found confirmation of the success of His blueprint for the universe, the Torah added the word מאד, “very much.” Up until that moment the perfection of G’d’s handiwork was not yet complete. Even though, as a result of these six “days” of G’d’s creative endeavour, something had been lost forever, i.e. the אפס, the absolute nothingness which had preceded creation of the universe, silence this very “nothingness” had now become inextricably interwoven with the “something,” all the phenomena which G’d had called into existence, G’d described the sum total as good. Maimonides, in commenting on the words והנה טוב מאד, (Moreh 3,10) writes: “even death, which appears to constitute a return to אפס to nothingness, G’d considered as something positive, constructive, seeing it is only a prelude to rebirth, albeit sometimes in a different guise than that the previous incarnation. Death is perceived as the result of the ‘nothingness’ which had preceded the universe having become an integral part of this universe. Hence it had become a necessary phenomenon. [these words are mine, I am not sure that I could literally translate the words of Maimonides, themselves a translation, rendered differently by different super-commentaries, such as Crescas, Shem Tov, and Afudi, as well as Abravanel. Ed.] Having all these considerations in mind, we can now understand the meaning of the Midrash claiming Rabbi Meir (Bereshit Rabbah 9,5) as saying that in his version of the Torah instead of the word מאד there appeared the word מות, “death.” [a brilliant explanation of this by Rabbi Zeev Wolf Einhorn is that the key here is the word והנה, which is altogether extraneous, and especially the prefix ו in that word. Ed.] (author speaking): “I have found (Midrash Bereshit Rabbati, Albeck edition page 209) that in a hidden archive in Rome there has been found a Torah scroll in a church by Severus (a Roman Biblical, scholar) in which actually (not just figuratively speaking) the word מות had been substituted for the word מאד in our verse. In Bereshit Rabbah 9,7 there is also a view expressed that the words והנה טוכ refer to the יצר טוב, the urge in man which prompts him to do good, whereas the words והנה טוב מאד refer to the opposite, to man’s urge to do evil, to rebel against dictates by the Creator limiting his freedom of action. The reason why this evil urge is considered good, -astounding as the concept sounds at first- is that without it man would not possess initiative, would not engage in building anything, in mastering the potential contained in our earth but waiting for man to harness it. Without this “evil urge” man would not even marry, raise a family, etc. King Solomon in Kohelet 4,4 also describes the evil urge as responsible for man’s competitive spirit. Rav Hunna understands the words והנה טוב as a reference to the יצר טוב, whereas the words והנה טוב מאד he understands as a reference to the יצר הרע, in the sense of it being responsible for man suffering afflictions during his life. To the question how suffering afflictions could be considered as something “very good,” he explains that the repentance which is triggered by man suffering afflictions and examining what he done to deserve them, ultimately assures him of eternal life in the hereafter. Such an approach is also taken by Solomon in Proverbs 6,23 where he invites the reader to examine which route leads to eternal life and concludes by singling out תוכחות מוסר as one of them. Rabbi Zei-ra understands the words והנה טוב as a reference to Gan Eden, and the words והנה טוב מאד as a reference to Gehinnom. Is it then conceivable that Gehinnom is something qualifying for the adjective “very good?” You have to understand this with the help of a parable. A king owned an orchard, allowing labourers to enter into it because he was building a treasure house at its entrance. He announced that any of the labourers who performed their work to his satisfaction would be allowed into this treasure chamber. Those who would be found remiss in their performance record would not be allowed into this treasure chamber. Similarly, G’d announced that all those who would perform the laws of the Torah both vis a vis G’d and vis a vis man, would be allowed into Gan Eden, whereas those who failed to do this would not be allowed entry. Denial of entry to Gan Eden means remaining in “Gehinnom.” In other words, the conditions offered man in Gan Eden are so wonderful that anyone who does not experience them must consider himself as being in Gehinnom. This is the meaning of the words in Psalms 5,5 לא יגורך רע, “evil cannot abide with You.” [not being allowed to dwell in G’d’s proximity, Gan Eden, is equivalent to residing in an evil place. Ed.] There are still other explanations offered in the Midrash on our verse.
ויהי בקר, יום הששי. Seeing that on this day the creative work of G’d was completed and He had created man on this day, the importance of the day is reflected in the prefix ה. In other words, this significant day had now arrived. In Bereshit Rabbah 9,14 Rabbi Yudan interprets the additional letter ה at the beginning of the word הששי as referring to the additional hour which we add to the holy Sabbath and thereby shorten the number of hours of the sixth day. It is during this hour that the universe received it finishing touches.
AND, BEHOLD, IT WAS VERY GOOD. This signifies their permanent existence, as I have explained. (Above in Verses 4 and 12.) The meaning of the word me’od (very) is “mostly.” On this sixth day He added this word because he is speaking of creation in general which contains evil in some part of it. Thus He said that it was very good, meaning its me’od is good [thus conveying the thought that even the small part of it which is evil is basically also good, as is explained further on]. It is this thought which is the basis of the saying of the Rabbis in Bereshith Rabbah: (9:5.) “And, behold, it was very good. And, behold, it was good — this refers to death.” Similarly the Rabbis mentioned, “This means the evil inclination in man,” (Ibid., 9. “Were it not for the evil inclination, no one would build a house or marry a woman.”) and, “This means the dispensation of punishment.” (Ibid. “He considers well how to mete it out” so as to cause a minimum of suffering.) Onkelos also intended to convey this thought for he said here, “And, behold, it was very orderly,” meaning that the order was very properly arranged since the evil is needed for the preservation of the good, just as it is said, To every thing there is a season, and a time to every purpose under the heaven. (Ecclesiastes 3:1.) Some Rabbis explain (Bereshith Rabbah 9:14.) that on account of the superiority of man, He added special praise on his formation, i.e., that he is “very good.”
וירא אלוקים את כל אשר עשה והנה טוב מאד, G’d reviewed all that He had done during these six “days,” to see if anything needed adjustments or improvement, but He found that everything was very good.
“and G-d saw everything that He had made and behold, it was very good” – He looked carefully at all of His work and all of His actions which He had done [to see] if there was anything in them which needed perfecting, and behold, all were beautiful and perfected.
יום הששי THE SIXTH DAY — The letter ה, the numerical value of which is 5, is added to the word ששי when the work of Creation was complete, to imply that He made a stipulation with them that it endures only upon condition that Israel should accept the five books of the Torah (Shabbat 88a). Another interpretation of יום הששי THE SIXTH DAY — The whole Creation (the Universe) stood in a state of suspense (moral imperfection) until the sixth day — that is, the sixth day of Sivan which was destined to be the day when the Torah would be given to Israel (Avodah Zara 3a).
׳וירא א. Wir kennen bereits diesen Ausspruch: וירא א׳ כי טוב , der uns bei allen Gliederungen der Schöpfung entgegengetreten; wir haben bereits erkannt, wie damit, daß dieser Ausspruch stets nach einer vollendeten Schöpfung auftritt, die Freiheit des Schöpfers über seinem geschaffenen Werk und die fortdauernde Abhängigkeit des Werkes auch nach seiner Vollendung vom Schöpfer wiederholt unserem Bewusstsein festgehalten werden. Wir würden auch hier es daher nicht auffallend finden, wenn auch hier beim letzten Gliede der Schöpfung nur stände: וירא א׳ כי טוב. Es steht aber: והנה וגוי, und הנה führt uns immer etwas Neues entgegen, etwas, was wir noch nicht gesehen haben: "siehe da!" und es muß uns also hier, außer dem bisher mit diesem Ausspruch Gesagten, noch ein neuer Gedanke zum Bewusstsein gebracht werden, den wir ja auch ohnehin schon auf den ersten Blick in dem beigefügten מאוד erkennen würden. Für diese Auffassung des הנה spricht die ganze Lautverwandtschaft dieser Wurzel. Vergleichen wir .ענה ,חנה ,הנה ,אנה אנה: einen Gegenstand einem bestimmten Ort oder einer bestimmten Person zuführen, א׳ אנה לידו, daher אניה: ein Werkzeug zum Transport von Gegenständen, das Schiff. Ist der Gegenstand angelangt, so sagt man: הנה! also ein Wort, mit welchem Jemand aufmerksam gemacht wird, daß ihm ein Gegenstand zugeführt sei. Bleibt der Gegenstand da, hat damit seine Bewegung das bleibende Ziel gefunden (vergl. נוע und נוח), so: חנה, bleibt er dort ruhen; מחנה ist nicht die zufällige, sondern die gesuchte Ruhestätte. Was אנה konkret ist, das ist ענה geistig, Jemandem das Wort, damit den geeigneten Gedanken zuführen: antworten, entgegnen. Daher sind auch von הנה Partikeln gebildet, die das Ziel einer räumlichen oder zeitlichen Bewegung bedeuten, עד הֵנָה ,הֵנָה: bis hier, oder bis jetzt.
Führt somit הִנֵה unserer Gedankenreihe immer einen neuen, bis jetzt nicht aufgefassten Begriff zu, und ist dieser neue Begriff das zu טוב hinzugekommene מאור, daß das, was wir bis jetzt nur als gut zu betrachten gelehrt worden, wir nun als "sehr gut" denken lernen sollen, so muß aber auch andererseits unserer Betrachtung eine neue Seite geöffnet worden sein, die diese neue Nuance unseres Urteils motiviert, und dieses tatsächlich Neue ist offenbar: כל. Jedes einzelne Geschöpf ist gut; aber nun erst, wo die Reihen der Schöpfungen geschlossen und jedes Einzelne in seinem Zusammenhang mit dem Ganzen betrachtet werden kann, ja, jetzt erst in den Zusammenhang mit dem Ganzen gebracht worden ist, ist Alles nicht nur טוכ, sondern כל — .טוב מאוד ist nicht nur ein Vielheitsbegriff, "Alles", daß darin lediglich ohne Ausnahme ein Jedes mit einbegriffen und Keines ausgeschlossen wäre, sondern כל ist ein Einheitsbegriff der Vielheit, ist die Vielheit als eine Einheit begriffen, es ist nicht sowohl Alles, sondern das "Ganze". כל, rad. כליל .כלל ist in dem Munde der Weisen: Reif, Kranz, Krone, also: Begriff des Runden, des Kreises. (Vergl. גלל, etwas um seine Achse drehen.) Der Kreis ist aber nichts als die vollendetste Linie, derjenige Raum, der mit demselben Maß von Kräften von einem Punkte aus nach allen Seiten beherrscht wird. Kreis ist daher der sinnliche Ausdruck für das gesamte Gebiet, welches ein Wesen von seinem Standpunkte aus beherrschen kann. Daher sind alle hebräischen Ausdrücke für Begriffe der Vollkommenheit und Ganzheit mit Kreis verwandt. Darum ist auch כל nicht sowohl eine Summe von Vielen, als Bezeichnung der Totalität eines Begriffs. ׳כל לבבות דורש ד, nicht sowohl alle Herzen, sondern jedes Herz in seiner Ganzheit, in der ganzen Tiefe und dem Umfang seiner Regungen. הן ד׳ ידעת כלה, das Wort in seiner Ganzheit, seinen Motiven, seinem Zusammenhang, seinem Ursprung und seinem Ziele. So auch hier: Gott sah das Ganze dessen, was er geschaffen, sah die Totalität aller seiner Geschöpfe, sah das harmonische Zusammenklingen aller Wesen, wie sie alle sich um einen Mittelpunkt drehen, alle zusammenstimmen — es heißt nicht את הכל אשר עשה, er sah das Ganze, das er geschaffen, sondern כל אשר עשה, die Ganzheit, die Harmonie, die Einheit alles dessen, was er geschaffen hatte, er betrachtete jedes Einzelne in seinem Zusammenhang zum Ganzen: והנה טוב מאוד. War das Einzelne an sich טוב, ist es im Zusammenhang des Ganzen טוב מאוד, sehr gut, auch da gut, wo wir es nicht erwartet, wo, einzeln betrachtet, demjenigen, dem der Blick auf׳s Ganze entgeht, eine Mangelhaftigkeit erscheint. Nennen wir doch die Sache gut, die unseren Voraussetzungen entspricht; sehr gut aber, wenn sie über unsere Voraussetzungen hinaus gut ist, da noch Dienste leistet, wo wir es nicht mehr erwartet. So ist alles Geschaffene, alles Seiende in seinem Totalzusammenhang sehr gut. Alles relative רע scheint nur רע dem am Einzelnen, am Bruchteil in Zeit und Raum haftenden Blicke; es schwindet aber, ja es selbst, — sogar ,יסורים ,מות יצר הרע — selbst die Leidenschaft, die Leiden und der Tod, diese mächtigsten Potenzen unter den Erscheinungen — werden טוב, und dann, weil wir es nicht erwartet, selbst טוב מאוד — sobald sich der Blick zur Anschauung des Ganzen erhebt. Überschauten wir das Einzelne von dem Standpunkt des Ganzen, überschauten wir uns selbst in unserer Ganzheit, nicht bloß als תחתונים, sondern auch als עליונים, nicht blos in unseren irdisch sinnlichen, sondern auch in unseren geistig göttlichen Beziehungen, nicht bloß in Beziehung zu עולם הזה sondern auch zu עולם הבא, jeden inneren und äußeren Kampf in Beziehung zu der sittlichen Freiheit, die in dem Siege errungen, jede Gegenwart zu der ganzen Ewigkeit, die unser wartet: so würden wir auch mit ר׳ מאיר in unsere תורה die Glosse hineinschreiben: והנה טוב מאוד והנה טוב מות oder mit den anderen Weisen (והנה טוב זו מדת הטוב מאוד זו יסורין ,והנה טוב זה יצר טוב מאוד זה יצר הרע :(ב״ר טי. Eben in dem Heilbringenden dieser scheinbar störenden Welterscheinungen bewährt sich nicht nur die Güte, sondern die unübertreffliche Güte, das טוב מאוד alles Dessen, was Gott erschaffen. Ich darf in meiner Gegenwart leiden, wenn ich dadurch für meine Zukunft weiser und veredelter werde, darf auch für das mich mittragende Ganze leiden, ja, darf auch meine ganzen siebenzig Jahre in Prüfungen hinbringen, die ja nur einen Tropfen im Meere der Ewigkeit bilden, die meiner harret — würden wir so alle Zeiten und alle Kreise des ineinander und aufeinander zusammenwirkenden Ganzen des von Gott Erschaffenen in einem Blick überschauen können, wie Gott es schaut, wir würden mit Ihm urteilen: והנה טוב מאוד
מאוד, rad. אגד .אוד speziell: eine Feuerkrücke, ein Stück Holz zum Anschüren des Feuers. שני זנבות האורים העשנים zwei dampfende Feuerkrückenreste, Werkzeuge in Gottes Händen, das Leid über Völker zu bringen (Die Aschur תער השכירה), Hölzer um Hölzer in Brand zu bringen, aber nicht besser als die andern, werden daher selbst mit dem Feuer ergriffen und gehen selbst mit auf. Dagege יהושה כ׳הג׳ auch ein das vom Feuer verschont ,מוצל מאש auch ein Werkzeug in Gottes Händen, aber ,אוד bleibt, nicht zu Grunde geht in seinem Dienst. Allgemeiner: Hebel, bewegende Kraft, alles, was etwas in Bewegung setzt, veranlaßt, daher על אודות: über die Veranlassungen, d.i. wegen. מאוד, Substantiv: das ganze Reich von Mitteln und Kräften, Ver- mögen. Adverbialiter bezeichnet es den Begriff, bei welchem es steht, in dem ganzen Ausmaß seiner möglichen Wirkungen, soweit er nur reicht, also im höchsten Grade.
ויהי ערב ויהי בקר יום הששי so ward Abend, so ward Morgen, der sechste Tag. אמר ריש לקיש מאי דכתיב ויהי ערב ויהי בקר יום הששי ה׳ יתירה למה לי מלמד שהתנה הב״ה עם מעשה בראשית ואמר להם אם ישראל מקבלים התורה אתם מתקיימין ואם לאו אני מחזיר אתכם לתהו ובהו (שבת פ״ח א׳). ויהי ערב ויהי בקר יום הששי אמר ר׳ יודן זו שעה יתירה שמוסיפין מחול על הקדש (ב״ר ט׳).
Diese Sätze dürften ihre Erläuterung finden, wenn wir uns die Bedeutung des ה vergegenwärtigen. Schon allgemein wird ein mit dem bestimmenden Artikel ה versehenes Substantiv, das absolut, ohne folgenden Relativsatz steht, als ein solcher Gegenstand bezeichnet, auf den wir schon in der bereits bei uns geweckten Gedankenreihe vorbereitet sind, der durch das Vorangehende erwartet wird. "Dies ist ein Mann" führt den Begriff Mann als einen ganz neuen, durch nichts vorbereiteten, in die Gedankenreihe ein. "Dies ist der Mann" oder auch: "dies ist der Mann", stellt den Begriff als einen solchen dar, den zu suchen und zu erwarten wir bereits durch vorangegangene Gedanken veranlaßt waren. Würde es hier heißen: יום ששי, es war dies ein sechster Tag, so wäre durchaus keine andere Beziehung dieses Tages zu den vorangehenden, als die der Reihenfolge bezeichnet gewesen; es wäre auf keine Weise dieser Tag etwa als ein solcher aufgeführt, auf den schon alle die vorhergehenden vorbereitet, der nach allem Vorhergehenden zu erwarten gewesen wäre. Indem uns aber gesagt wird: יום הששי, dies war der sechste Tag, so haben wir offenbar den Tag als einen solchen zu denken, auf welchen alle anderen vorbereitet, zu welchem sie geführt, in welchem die Schöpfungsreihe ein Ziel und einen Abschluss gefunden. Und dies ist um so prägnanter hervorzuheben, weil alle vorangehenden Tage ohne diesen Artikel aufgeführt waren. Es heißt von allen: יום אחר, יום שני וגו׳ es war ein Tag, es war ein zweiter, ein dritter, ein vierter, ein fünfter Tag; nun aber heißt es: es war der sechste Tag, also offenbar der Tag, zu welchem alle früheren als Weg und Vorbereitung führten, der ihnen den Abschluss, die Vollendung bringen sollte. War nun dieser sechste Tag eben derjenige, der der geschaffenen Erdenwelt ihren "Adam", ihren Gott vertretenden Herrn und Verwalter bringen sollte, so ist mit dem ה des יום הששי buchstäblich gesagt, daß תנאי התנה הב"ה עם מעשה בראשית, daß der Bestand und die Bestimmung aller vorangegangenen Schöpfungen durch das Geschöpf des sechsten Tages, somit dadurch bedingt ist, daß dieses Geschöpf, der Mensch, die ihm gewordene hohe Aufgabe rein übernehme und treu erfülle. Hat aber dieses Geschöpf im Laufe der Zeit diese seine Stellung verkannt und mißbraucht und seine Aufgabe ungelöst gelassen, und war erst der Eintritt Israels in die Menschengeschichte der erste Schritt wieder zur einstigen Zurückführung des Menschengeschlechts zur reinen Erkenntnis und Erfüllung seiner Stellung und Aufgabe, so spricht sich dieser תנאי in Wahrheit also aus: אם ישראל מקבלים התורה אתם מתקיימין ואם לאו אני מחזיר אתכם לתהו ובהו, und erst mit dem יום מתן תורה trat der יום הששי wieder in seine Rechte ein.
Damit war aber zugleich ferner dem sechsten Tage selbst die hohe Bedeutung eines Abschlusses der Schöpfung gegeben und er in den Kreis des Schöpfungs-Schabbats gehoben. Ist ja der siebente Tag, der Schabbat der Schöpfung, — wie wir sehen werden — wesentlich bestimmt, dem mit dem sechsten Tage zum Stellvertreter Gottes in die Erdwelt gesetzten Menschen das Bewusstsein der Hoheit und Abhängigkeit seiner Stellung und die mit derselben gegebene Pflicht immer wiederholt gegenwärtig zu halten, ist ja der siebente Tag demnach die reine Konsequenz und Vollendung des sechsten, setzt denselben voraus und soll die endliche Verwirklichung des hohen Menschenberufs in der Schöpfung garantieren; darum greift auch schon die Schabbatweihe in den sechsten hinüber, und es ist eine tiefe Wahrheit, die ר׳ יודן ausspricht, יום הששי זו שעה יתירה שמוסיפין מחול על הקדש. — Der sechste Tag ist der bedingende Abschluss der sinnlichen Welt, der siebente bringt dem höchsten sinnlichen Geschöpfe des sechsten die bedingende Fortdauer des Bewusstseins des Übersinnlichen. Nicht ohne Grund beginnen wir unseren .יום הששי ויכלו וגו׳ :קידוש
את כל אשר עשה והנה טוב מאד, the accomplishment of a project containing many different parts is greater than the accomplishment of each part of such project successfully. Now that G’d had completed the entire project successfully, the Torah described this with the additional word מאד instead of merely טוב.
יום הששי, this is the first day which is described as “the (sixth) day.” In other words, it was the first of many days known as “the sixth,” but this was the first such day. The specific function of the sixth day is to be the bridge between the ordinary weekdays and the Sabbath. The “six” days have been defined in Exodus 20,9-10 as the days on which “you will perform all your tasks involving work.”
And he saw, etc... and behold it was very good: That there was nothing besides what He wanted and in the quantity that He wanted. And all of this is to implant in our hearts that there is nothing [that exists] against His will, and that there is no ability counter to his ability, since He is one and there is no other. And the intention is not that everything is good and that there is no bad (evil) in existence, as bad does exist without a doubt. Rather, everything is according to what His wisdom decreed, may He be blessed, [and] He created a little bad for the sake of the abundant good. And everything was very good, and agreed with the decree of His wisdom; not that He wanted one thing and it turned out to be another thing against His will. And behold, 'with this it went up and with that it went down' (everything fit in with every other thing), to teach us the unity of the Power and the unity of the entire creation; that it is all one work and the act of the hands of one Maker, and that all of its pieces fit; 'one comes to help its friend.' And this thing - the more man increases his investigation and knowledge of the secrets of nature, the more he will recognize that this is true. 'And the word of God will stand forever.'
The sixth (hashishi) day: [It is written] with a [letter,] hay that is a definite article; since [this day] is the last of the days of creation. And its sense is, this day is the sixth. And similar to it is (below 2:3) "the seventh (shevi'i) day;" and (Leviticus 24:10) "the Israelite (hayisraeli) man."
The letter ה[=5] was added... He stipulated with them... I.e., Hashem created heaven and earth for this end [that Bnei Yisrael should accept the the Five Books of the Torah].
Another explanation ... They all are pending ... See explanation in Avodah Zarah (3a) and Shabbos (88a).
God saw everything that He had made, in its entirety, from light to man, and, behold, it was very good. It was evening and it was morning, the sixth day.
והנה טוב מאד, and lo, it was very good!” Some commentators say that in view of the presence on earth now of the most superior creature, man, the Torah now describes the entire universe in loftier terms than previously, i.e. instead of merely “good,” it had now become “very good.” In Bereshit Rabbah an opinion is expressed that the expression is a reference to death [in our versions gehinom.] The student hearing this was understandably dumbfounded wanting to know how purgatory could be “very good?” The answer was that there can be no existence without .a corresponding loss. [If I understand correctly, the concept is that in order to convert anything into something else, such as raw material into a human being, the components so used will be missing elsewhere, in the place they were taken from. Similarly, the creation of life which is of limited duration, creates the automatic concept of death, which occurs when that life expires. “Death” implies that something which exists now has ceased to exist. Ed.] Yet another view in that Midrash describes the expression טוב מאד as referring to the evil urge, the יצר הרע. This is equivalent to the מדת פורענות, negative virtue. This is why Onkelos translates the expression as והא תקין לחדא, i.e. that it was established together with the יצר טוב, seeing that evil is a necessary counterpart to the good which could not exist [be perceived as such Ed.] unless there is an alternative.
“The sixth day” [1:31]. The Torah wrote an extra “Heh” when the person was created. The Holy One stipulated that if Israel will study the Torah, which has five parts which includes, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, then the world will continue to exist. The extra “Heh” shows us this. The extra “Heh” further shows us that everything was created in fives. On the first day, five lights were created. On the second day, five heavens, and water is mentioned five times on the second day. On the third day five kinds of plants sprouted from the earth. On the fourth day, (It says the fourth day, but actually refers to the fifth day.) all living things that have five sorts of movement. Some that walk on two feet, some on four feet, some crawl on their stomach, some fly and some who swim. And on the fourth day, five types of lights, the sun and the moon and stars and the day which illumines and the constellations which also illumine. On the sixth day, the person was created whose soul has five names. It is called, Nefesh, Ruah, Neshamah, Hayah, Yehidah. (Bahya, Genesis, 1:31.) It is known that the person was created with something different from all other creatures. All other creatures have no conflict in their creation, but for the person, conflict is in his body. When he wants to perform a commandment, there is the evil inclination to oppose him. If he wants to commit a sin, the good inclination opposes him. Thus, he must have conflict all his life. Why did the Holy One create him so, with conflict, not with quietude? The Holy One did this to the person so that he will have honor, because he has the choice to do what he wants. However, the domestic and wild animals have no evil inclination and no good inclination. Their nature is that they must do evil to eat and drink and fulfill all of their desires. The angels also do not have the choice to do what they want because they have nothing but reason and a good inclination and they must always be good. Because no other creature in the world has free will, the Holy One wanted to create a creature that will have the choice to do what he wants. The person is like the Holy One in this respect. The Holy One has the choice to do what he wants. The person is the same in that the person can do what he wants. The person could do what he wanted before he ate from the apple. However, his nature was always good and not evil. As soon as he ate from the apple, he began to do evil and good. Therefore, the tree is called “the tree of knowledge of good and bad” [Genesis, 2:17]. This means, the one who eats from the tree has the understanding to do good and bad. Therefore, the Holy One did not say about any other creature, “let us make it in our image” [1:26]. This means, we will create a creature in our form, but concerning the person it is written, “let us make man in our image” [1:26]. This means, we will create man in our image. That is to say, he should have the choice to do everything I do and in his honor the Torah wrote concerning man, “And God created man in His image, in the image of God He created him” [1:27]. Therefore the angels wanted to sing praises to Adam and wanted to worship him when the Holy One told them that man has the free will to do what he wants, like the Holy One. What did the Holy One do? He put the person to sleep. (Genesis Rabbah, 8.10.) That is to say, you angels are better than the person. Though the person has the choice to do what he wants, but when sleep comes upon him he can do neither good nor evil. However, you angels are awake all the time and fulfill your tasks. That is why the angels are called guardian angels, because they are always awake. Why were the domestic and wild animals created on the sixth day along with man? The reason is that when the person will be pious, he will be better than all of the domestic and wild animals. However, when he will be bad, he will be worse than all the animals because he has the understanding to do good, but he was evil. (Toldot Yizhak, Genesis, 1:26–27.)
Rav Dov Brisman (a prominent Rav and Dayan in Philadelphia) presents quite a compelling defense of this practice in Teshuvot Shalmei Chovah (Y.D. 63). Rav Brisman notes other areas in which we seem not to treat pesukim as Chazal would prefer. The issue he focuses on is the common practice to recite fragments of pesukim, such as “Vayehi erev vayehi voker yom hashishi” (Bereishit 1:31) at the start of Friday night kiddush and “Al kein beirach Hashem et yom hashabbat vayekashsheihu” (Shemot 20:10) at the start of Shabbat morning kiddush, despite the Gemara's apparent injunction against splitting a pasuk which Moshe Rabbeinu did not split in the Torah (Taanit 27b). While many, such as Mishnah Berurah (289:2) and Rav Yosef Dov Soloveitchik (Nefesh HaRav p.159), adopt a strict practice not to recite fragments of pesukim, common practice is to be lenient, as noted by the Mishnah Berurah.
Let us delve deeper into this. All year long we struggle with the evil impulse, but on Yom Kippur, when the Kohen Gadol enters the Kodesh Ha-kodashim to bind all Israel to the root of faith, it becomes possible for Israel to consider the entire world from a broad, complete perspective. We can see that the forces of evil are also created by God and have a function; it is because of them that human beings have free will, so it is due to them that people can grow, attain higher levels, and give expression to the image of the divine within them. Nevertheless, these thoughts about the positive value of evil can end up being destructive. People can fool themselves into thinking that when they sin, they are really doing something good. Therefore, only on Yom Kippur, when we deprive ourselves and refrain from all bodily pleasures, did God command us to send a goat to Azazel. Only on Yom Kippur can we show Samael that we understand his importance without being tempted by him. At that moment, Samael is gratified that Israel finally understands him. For the rest of the day, he no longer wants to tempt and accuse us, for he really wants Israel to choose good. He even joins in the effort of defending us. (The midrash goes on to describe Samael’s defense of the Jews: Samael saw that they were without sin on Yom Kippur. He said to God: “Master of all worlds, You have one nation that is like the ministering angels in heaven. Just as the ministering angels do not eat or drink, so too, the Jews do not eat or drink on Yom Kippur. Just as the ministering angels go barefoot, so too, the Jews go barefoot on Yom Kippur…. Just as peace reigns among the ministering angels, so too, peace reigns among the Jews on Yom Kippur. Just as the ministering angels are free of all sin, so too, the Jews are free of all sin on Yom Kippur.” God hears the prosecutor petitioning on Israel’s behalf, and he forgives them… (Pirkei De-Rabbi Eliezer 46) Maharal, at the end of his homily for Shabbat Shuva, emphasizes an interpretation of evil that views it as absence and lack, as I write in my first explanation in the main text. So states Sefer Ha-hinukh §95 as well. Ramban’s commentary to Vayikra 16:8 follows Pirkei De-Rabbi Eliezer in emphasizing the bribery theme. R. Levi in the Talmud also understands the accuser in a positive light: “The accuser and Penina both had good intentions. When the accuser saw that God was inclined to favor Iyov, he objected: ‘God forbid that He should forget His love for Avraham and Israel!’ (This is why the accuser argued that Iyov was not as perfect as Avraham.) Penina, as it is written (1 Shmuel 1:6), ‘her rival would taunt her to make her miserable” (i.e., Penina taunted Ḥanna so she would pray to God). R. Aḥa taught this idea in Epiphania, and the accuser came and kissed his feet (Bava Batra 16a) – in gratitude for explaining his good intentions. Nevertheless, the plain meaning of the midrash is that the scapegoat is a bribe in the ordinary sense of the word. Since the forces of evil follow the path of falsehood, trickery, and flattery, we give them a taste of their own medicine with the scapegoat, and they forget their accusations and enjoy the bribe. Thus, we read in the Zohar on Aḥarei Mot, “When the goat reached the mountain [in the wilderness], how happy [the evil forces were]. They were all intoxicated and became sweet-tempered from it, and the accuser who went to prosecute Israel reversed himself and praised them instead. The prosecutor became a defender” (Zohar III 63a). However, this, too, can be understood in a deeper way: The evil forces are elevated to a higher level and remove their masks, showing that they, too, want what is best for the world. Since they are permitted to take a day off from their evil mission, they are happy to come to the defense of Israel. Perhaps both interpretations of this midrash are correct, each applying to a different scenario. If Israel repent out of fear, then the scapegoat served as a bribe in the plain sense, but if they repent out of love, then just as knowing sins are transformed into merits, so too, the forces of evil are turned into good. This idea may be implied by Zohar, Ra’aya Mehemna on Aḥarei Mot (III 63a-b), which declares that the evil inclination is “very good” (Bereishit 1:31). However, the Zohar goes on to say that the accuser continues to fulfill his role on Yom Kippur, but since all of Israel’s sins were cast to Azazel, the accuser finds Israel free of sin, and he thus comes to their defense. This leads to the cancellation of harsh judgments against the Jews. An additional passage from Zohar (II 184b-185a, on Tetzaveh) compares the scapegoat to a banquet given to an accuser so that he does not disturb the king’s joy in spending time with his son. This banquet is also a sort of bribe, as it blinds the accuser. His accusations rebound on him and his wicked legions. The midrash is thus correct on both levels. As long as the world has not reached ultimate perfection, the inner goodness of evil – the essence of repentance out of love – remains secret. What is recognizable is repentance out of fear. On that level, the scapegoat served as a bribe, tricking the accuser into defending Israel against his will. Since the person who took the scapegoat to the wilderness encountered the forces of evil, he had to purify himself afterward, as we read, “He who set the Azazel-goat free shall wash his clothes and bathe his body in water; after that he may re-enter the camp” (Vayikra 16:28). Zohar on Aḥarei Mot states that the person chosen for this job was especially capable of dealing with the forces of evil (Zohar III 63b), which would explain why he had to purify himself afterward. Even if we contend that the positive aspect of evil was revealed at that moment, as long as the world has not reached ultimate perfection, this is a dangerous secret. Therefore, the man who carried the scapegoat still had to immerse before returning to the camp. See further on this in the book by my friend R. Moshe Odess, Ve-hashev et Ha-avoda, ch. 5. In chapters 2 and 3 he presents a comprehensive overview of the Yom Kippur avoda and explains that the functions of the bull, the goat, and the incense are intertwined. Each stage is a prerequisite for the next one. I have incorporated his important explanations into this chapter.)
From the time of creation, the earth was filled with trepidation, for “God made a condition with the works of creation, saying: ‘If the Jews accept the Torah, you will endure; if not, I will return you to primordial chaos’” (Shabbat 88a). This idea is also expressed in a midrash on the verse “And God saw all that He had made, and found it very good. And there was evening and there was morning, the sixth day” (Bereishit 1:31). According to this midrash, the definite article “the” is prefixed to “sixth day” to teach us that the existence of the world depends upon a specific sixth day – the sixth day of Sivan, when the Jews arrived at Mount Sinai and accepted the Torah.
The Sages ask: Why does the Torah’s description of the end of the sixth day of creation conclude with “And there was evening and there was morning, the sixth day” (Bereishit 1:31), with the definite article? They explain that the Torah alludes the sixth of Sivan, when the Torah was given to Israel. “God set a condition with Creation: ‘If Israel accepts the Torah, you will continue to exist, but if not, then I will return you to being formless and void” (Shabbat 88a). Immediately after the completion of the sixth weekday was the creation of Shabbat, the expression of God’s kingship. It is upon this sixth day that, in the future, God would give the Torah to Israel (ibid. 86b).
It is from the roots of the commandment that God, blessed be He, created His world with wisdom, with understanding and with knowledge, and [so] He made and formed all of the forms according to that which it was fitting for its matter to be, to be designed [according to] the design of the world — and blessed is He that knows [this]. And this is what is stated about the story of creation (Genesis 1:31), “And God saw everything that He had done, and behold, it was very good.” And His seeing, blessed be He, is His knowledge and contemplation about things; as He, blessed be He, does not need seeing things with the eye after the act, due to His great level; since everything is revealed and known and apparent in front of Him before the act, [just] like after the act. But the Torah speaks to people with words directed to them, and it calls things by the name of things that are aimed at them, as it is only possible to speak with a creature with what is known to him — as who can understand what he does not have the power to understand? And about what is similar to this, they, may their memory be blessed, said (Mekhilta DeRabbi Yishmael 19:18:2), [it is] in order to break [to assuage] the ear to that which it can hear. And in that God knew that everything He made was designed perfectly for its matter that it needed in His world, He commanded to each and every species to make its “fruit” for its species — as it is written in the Order of Bereshit — and that the species not mix, lest it will take away from their perfection and He [therefore] not command His blessing upon them. And according to what it seems in our thoughts, it is from this root that we were prevented from mating beasts [in a] forbidden mixture. And likewise from this reason were we warned about this, combined with another reason that we already wrote about species of seeds and trees (Sefer HaChinukh 62).
(Vav) And see that which our teacher Rabbi Moshe Almosnino (Greece, 16th century) [writes] in his commentary on the Book of Ecclesiastes (on Ecclesiastes 10:1), “Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom.” As he writes that those that have straight minds are not so incisive; as incisiveness comes as a result of confusion. [And] since those whose minds are not straight have limitations on their [thinking], when [they are therefore required to] push their minds, it brings great incisiveness. [This is] as we see with the burning of a fire – when a little water is poured upon it, the fire grows and has bigger flames; with ‘greater height and greater power’ [coming] from the bonfire than before, without the water. So is this thing: If the mind has a little bit opposing it – which is “the little folly” – then the mind will push against it and the mind will become more incisive. See there. And with this it appears that [we can] explain the statement of the Sages, may their memory be blessed, “‘And behold, it was very good’ (Gen. 1:31) – ‘good,’ that is the good impulse; ‘very good,’ that is the evil impulse” (Bereishit Rabbah 9:7). And that is because the evil impulse is called a fool and the good impulse is called a wise man. (Kohelet Rabbah 4:13.) Therefore when there is opposition from the side of folly, which is the evil impulse, against the approach of wisdom, which is the good impulse; the mind, which is the good impulse, pushes against the folly and rises to much [higher] levels than it was before. [And this] would not be the case if there was no evil impulse opposing it – there would [then] not have been this overcoming. And [so] it would have only been good from the angle of itself, but not “very [good].” However through the opposing evil impulse, the good impulse pushes and becomes “very good.” And this appears to be the intention of the statement of the Sages, may their memory be blessed, “‘Happy is the man who fears the Lord’ (Ps. 112:1) – happy is the man, but not the woman? Rav Amram said that Rav said, ‘Happy is he if he repents when he is [still a] man’” (Avodah Zarah 19a). [This is] meaning, that [when he is still young enough], he has opposition from the side of the evil impulse and overcomes it. For then he will very much desire His commandments. (Hence, this is “very good.”) But if he is old and his desires have withered and his impulse has become weak – even though he desires the commandments, it will not be [in a state of “very”], as mentioned above.
When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)
In order to make use of one's eyesight, light is indispensable. Even possession of perfect eyesight is useless, since one is unable to translate one's potential into the actual, unless the objects to be seen are bathed in light. None of our other senses requires external phenomena to enable them to function. One can smell in the dark, touch in the dark, etc. Because the sense of vision requires light in order to function, light is also called "wisdom," seeing that wisdom is also an external agent assisting all our senses to improve the quality of their respective perceptions. G-d the great "Seer" is different inasmuch as He does not require light to enable Him to see and perceive all that exists. Whereas photography cannot function when outside light penetrates the viewer, the Almighty, the seat of light who is surrounded by light, is not handicapped by that fact. Daniel 2,22 says, "He knows what is in darkness, though surrounded by light." Isaiah 60,1-2 says, "Though the earth will be surrounded and covered by darkness, the Lord will light you up. His glory will be visisble to you." This "glory" will not be visible to other nations. The fact that the account of the story of Creation commences with the creation of light, illustrates the point that in order to build successfully, one must be able to see what one is doing. Though night is no darker than daylight for the Almighty, the point was to describe the inescapable need for daylight for man to be able to live on earth successfully. For this reason, we read at the end of the story of creation, "G-d saw all that He had made and it was very good" (Genesis 1,31). Until He had viewed it, it could not have been described as "very good." Solomon also describes the relationship of light to darkness as like the relationship of wisdom to foolishness, explaining that the fool, though he sees, walks in darkness, whereas the wise, even though blind, carries the source of light in his head (Kohelet 2,13-14). Since Torah more than anything else has been designed to provide wisdom, the verse "for each mitzvah is like a candle, but Torah is light itself" (Proverbs 6,23) is self-explanatory. When Moses says to Yitro "You will become our eyes" (Numbers 10,31), he had this kind of vision in mind, i.e. one which provides spiritual light, wisdom. The fact that the members of the Jewish Supreme Court, the Sanhedrin are called "the eyes of the community" (Horiot 5) is to be understood in the same vein. Basing ourselves on this comparison between eyesight and wisdom, the Torah's statement that Joseph's interpretation of Pharaoh's dream was "good in the eyes of Pharaoh and in the eyes of his servants" is clear. It means that people who had up to now walked in darkness, suddenly were greatly enlightened (Genesis 41,37). In the final analysis, providing spiritual enlightenment to those walking in spiritual darkness is what the interpretation of dreams is all about. The ability to relate apparently unconnected phenomena to one another, is what foretelling of the future amounts to. When Joseph had said to Pharaoh's ministers who were in jail with him, "Ks not the interpretation of dreams G-d’s business?" (Genesis 40,8), or when he said to Pharaoh, "May the Lord put Pharaoh's mind at ease" (41,17), this underscores that only someone possessed of qualities especially conferred upon him by G-d could succeed in interpreting dreams. Our sages in Berachot 25 appear to contradict this theory when they state that "All dreams follow the mouth." At first glance this seems to mean that the interpreter of a dream determines its meaning and significance although logic dictates otherwise. When the Torah says that Joseph explained each man's dream according to its dreamer, surely this means that each dream allowed for only one explanation. How then can our sages allow latitude to the interpreter to impose his own meaning? Strangely enough the Talmud reports two identical dreams that permitted widely divergent interpretations. Still stranger is the statement of Rabbi Neriyah (Berachot 56) that the twenty-four interpreters in Jerusalem offered twenty-four different interpretations for the same dream, all of which turned out to be true.
(2) The second kind consists of marks of wisdom, whose benefit and necessity is hidden from most people and known only to the intelligent person who comprehends that they are right. Such as death, the fate that overtakes all flesh and which is necessary for the welfare of the world. As our sages expounded the verse: (Bereishis 1:31) " 'And G-d saw everything that He had made, and behold it was very good'. 'Behold it was very good' - this refers to death." (Bereishis Raba 9:5). So, too, the wise king said "wherefore I praised the dead which are already dead more than the living which are yet alive" (Koheles 4:2).
His petition to know the attributes of God is contained in the following words: “Show me now thy way, that I may know thee, that I may find grace in thy sight” (Exod. 33:13). Consider how many excellent ideas found expression in the words, “Show me thy way, that I may know thee.” We learn from them that God is known by His attributes, for Moses believed that he knew Him, when he was shown the way of God. The words “That I may find grace in thy sight,” imply that he who knows God finds grace in His eyes. Not only is he acceptable and welcome to God who fasts and prays, but everyone who knows Him. He who has no knowledge of God is the object of His wrath and displeasure. The pleasure and the displeasure of God, the approach to Him and the withdrawal from Him are proportional to the amount of man’s knowledge or ignorance concerning the Creator. We have already gone too far away from our subject, let us now return to it.
Moses prayed to God to grant him knowledge of His attributes, and also pardon for His people; when the latter had been granted, he continued to pray for the knowledge of God’s essence in the words, “Show me thy glory” (ib. 18), and then received, respecting his first request, “Show me thy way,” the following favourable reply, “I will make all my goodness to pass before thee” (ib. 19); as regards the second request, however, he was told, “Thou canst not see my face” (ib. 20). The words “all my goodness” imply that God promised to show him the whole creation, concerning which it has been stated, “And God saw everything that he had made, and, behold, it was very good” (Gen. 1:31); when I say “to show him the whole creation,” I mean to imply that God promised to make him comprehend the nature of all things, their relation to each other, and the way they are governed by God both in reference to the universe as a whole and to each creature in particular. This knowledge is referred to when we are told of Moses,” he is firmly established in all mine house” (Num. 12:7); that is, “his knowledge of all the creatures in My universe is correct and firmly established”; for false opinions are not firmly established. Consequently the knowledge of the works of God is the knowledge of His attributes, by which He can be known. The fact that God promised Moses to give him a knowledge of His works, may be inferred from the circumstance that God taught him such attributes as refer exclusively to His works, viz., “merciful and gracious, longsuffering and abundant in goodness,” etc., (Exod. 34:6). It is therefore clear that the ways which Moses wished to know, and which God taught him, are the actions emanating from God. Our Sages call them middot (qualities), and speak of the thirteen middoth of God (Talm. B. Rosh ha-shanah, p. 17b); they used the term also in reference to man; comp. “there are four different middoth (characters) among those who go to the house of learning”; “There are four different middoth (characters) among those who give charity” (Mishnah Abot, 5:13, 14). They do not mean to say that God really possesses middot (qualities), but that He performs actions similar to such of our actions as originate in certain qualities, i.e., in certain psychical dispositions not that God has really such dispositions.
After this explanation you must recall to memory that, as has been proved, the [so-called] evils are evils only in relation to a certain thing, and that which is evil in reference to a certain existing thing, either includes the nonexistence of that thing or the non-existence of some of its good conditions. The proposition has therefore been laid down in the most general terms, “All evils are negations.” Thus for man death is evil: death is his non-existence. Illness, poverty, and ignorance are evils for man: all these are privations of properties. If you examine all single cases to which this general proposition applies, you will find that there is not one case in which the proposition is wrong except in the opinion of those who do not make any distinction between negative and positive properties, or between two opposites, or do not know the nature of things,—who, e.g., do not know that health in general denotes a certain equilibrium, and is a relative term. The absence of that relation is illness in general, and death is the absence of life in the case of any animal. The destruction of other things; is likewise nothing but the absence of their form.
After these propositions, it must be admitted as a fact that it cannot be said of God that He directly creates evil, or He has the direct intention to produce evil: this is impossible. His works are all perfectly good. He only produces existence, and all existence is good: whilst evils are of a negative character, and cannot be acted upon. Evil can only he attributed to Him in the way we have mentioned. He creates evil only in so far as He produces the corporeal element such as it actually is: it is always connected with negatives, and is on that account the source of all destruction and all evil. Those beings that do not possess this corporeal element are not subject to destruction or evil: consequently the true work of God is all good, since it is existence. The book which enlightened the darkness of the world says therefore, “And God saw everything that He had made, and, behold, it was very good” (Gen. 1:31). Even the existence of this corporeal element, low as it in reality is, because it is the source of death and all evils, is likewise good for the permanence of the Universe and the continuation of the order of things, so that one thing departs and the other succeeds. Rabbi Meir therefore explains the words “and behold it was very good” (tob me’od); that even death was good in accordance with what we have observed in this chapter.
Study the book which leads all who want to be led to the truth, and is therefore called Torah (Law or Instruction), from the beginning of the account of the Creation to its end, and you will comprehend the opinion which we attempt to expound. For no part of the creation is described as being in existence for the sake of another part, but each part is declared to be the product of God’s will, and to satisfy by its existence the intention [of the Creator]. This is expressed by the phrase, “And God saw that it was good” (Gen. 1:4, etc.). You know our interpretation of the saying of our Sages, “Scripture speaks the same language as is spoken by man.” But we call “good” that which is in accordance with the object we seek. When therefore Scripture relates in reference to the whole creation (Gen. 1:31), “And God saw all that He had made, and behold it was exceedingly good,” it declares thereby that everything created was well fitted for its object, and would never cease to act, and never be annihilated. This is especially pointed out by the word “exceedingly”; for sometimes a thing is temporarily good; it serves its purpose, and then it fails and ceases to act. But as regards the Creation it is said that everything was fit for its purpose, and able continually to act accordingly. You must not be misled by what is stated of the stars [that God put them in the firmament of the heavens] to give light upon the earth, and to rule by day and by night. You might perhaps think that here the purpose of their creation is described. This is not the case; we are only informed of the nature of the stars, which God desired to create with such properties that they should be able to give light and to rule. In a similar manner we must understand the passage, “And have dominion over the fish of the sea” (ibid. 1:28). Here it is not meant to say that man was created for this purpose, but only that this was the nature which God gave man. But as to the statement in Scripture that God gave the plants to man and other living beings, it agrees with the opinion of Aristotle and other philosophers. It is also reasonable to assume that the plants exist only for the benefit of the animals, since the latter cannot live without food. It is different with the stars, they do not exist only for our sake, that we should enjoy their good influence; for the expressions “to give light” and “to rule” merely describe, as we have stated above, the benefit which the creatures on earth derive from them. I have already explained to you the character of that influence that causes continually the good to descend from one being to another. To those who receive the good flowing down upon them, it may appear as if the being existed for them alone that sends forth its goodness and kindness unto them. Thus some citizen may imagine that it was for the purpose of protecting his house by night from thieves that the king was chosen. To some extent this is correct: for when his house is protected, and he has derived this benefit through the king whom the country had chosen, it appears as if it were the object of the king to protect the house of that man. In this manner we must explain every verse, the literal meaning of which would imply that something superior was created for the sake of something inferior, viz., that it is part of the nature of the superior thing [to influence the inferior in a certain manner].
This division [of man’s actions] is, as I believe, not open to any objection. For every action is either intended for a certain purpose or is not intended; and if intended for a certain purpose, that purpose may be important or unimportant, is sometimes attained and sometimes missed. This division is therefore complete.
After having explained this division, I contend that no intelligent person can assume that any of the actions of God can be in vain, purposeless, or unimportant. According to our view and the view of all that follow the Law of Moses, all actions of God are “exceedingly good.” Thus Scripture says, “And God saw everything that he had made, and behold, it was very good” (Gen. 1:31). And that which God made for a certain thing is necessary or [at least) very useful for the existence of that thing. Thus food is necessary for the existence of living beings: the possession of eyes is very useful to man during his life, although food only serves to sustain living beings a certain time, and the senses are only intended to procure to animals the advantages of sensation. The philosophers likewise assume that in Nature there is nothing in vain, so that everything that is not the product of human industry serves a certain purpose, which may be known or unknown to us. There are thinkers that assume that God does not create one thing for the sake of another, that existing things are not to each other in the relation of cause and effect; that they are all the direct result of the Will of God, and do not serve any purpose. According to this opinion we cannot ask why has He made this and not that; for He does what pleases Him, without following a fixed system. Those who defend this theory must consider the actions of God as purposeless, and even as inferior to purposeless actions: for when we perform purposeless actions, our attention is engaged by other things and we do not know what we are doing; but God, according to these theorists, knows what He is doing, and knowingly does it for no purpose or use whatever.
Know that the difficulties which lead to confusion in the question what is the purpose of the Universe or of any of its parts, arise from two causes: firstly, man has an erroneous idea of himself, and believes that the whole world exists only for his sake; secondly, he is ignorant both about the nature of the sublunary world, and about the Creator’s intention to give existence to all beings whose existence is possible, because existence is undoubtedly good. The consequences of that error and of the ignorance about the two things named, are doubts and confusion, which lead many to imagine that some of God’s works are trivial, others purposeless, and others in vain. Those who adopt this absurd idea that God’s actions are utterly purposeless, and refuse to consider them as the result of His wisdom, are afraid they might otherwise be compelled to admit the theory of the Eternity of the Universe, and guard themselves against it by the above theory I have already told you the view which is set forth in Scripture on this question, and which it is proper to accept. It is this: it is not unreasonable to assume that the works of God, their existence and preceding non-existence, are the result of His wisdom, but we are unable to understand many of the ways of His wisdom in His works. On this principle the whole Law of Moses is based; it begins with this principle: “And God saw all that He had made, and, behold, it was very good” (Gen. 1:31); and it ends with this principle: “The Rock, perfect is His work” (Deut. 32:4). Note it. When you examine this view and that of the philosophers, taking into consideration all preceding chapters which are connected with this subject, you will find that there is no other difference of opinion as regards any portions of the Universe, except that the philosophers believe in the Eternity of the Universe and we believe in the Creation. Note this.
10. The Rabbi: It runs parallel with the history of creation. The words: 'He who covereth Himself with light' (Psalms 104:2), correspond to 'Let there be light, and there was light' (Genesis 1:3). The words: 'He stretcheth out the heavens like a carpet' run parallel to 'Let there be a firmament'; the words: 'He who layette the beams' to 'the water above the firmament' (Psalms 104:3). He then describes the atmospheric phenomena, clouds, winds, fires, lightnings, and thunder, which all stand under God's guidance, as it is written: 'For by them judgeth He the people' (Job 36:31). In the psalm this is described in the words: 'He who maketh the clouds His chariot, who walketh upon the wings of the winds, who maketh the winds His messengers, and His ministers a flaming fire' (Psalms 104:3-4). This means that He dispatches them whither and on what errand He desires. Thus far the phenomena of the atmosphere. The psalm, then, passes on to 'let the waters . . . be gathered . . . and the dry land appear' (Psalms 104:9), which is parallel to: 'He founded the earth on its bases.' According to its nature water would close up above the earth, covering it completely, hills and dales, like a garment, as the psalm hath it: 'With the flood, as with a robe, Thou coveredst it; waters stand above the mountains.' Divine Providence, however, obviated its natural inclination, and sent it down to the ocean's deep, to let animals arise and God's wisdom appear. The words: 'At Thy rebuke they flee,' describe the retirement of the water in the seas and underneath the earth. The same condition is alluded to in the words: 'To Him that spread out the earth above the water' (Psalms 136:6), a sentence which seemingly contradicts the other: 'With the flood as with a robe Thou coveredst it,' the latter corresponding to the nature of the water, whilst the former describes God's wisdom and omnipotence. Then the psalm continues: 'Thou didst appoint a bound, that they might not pass over, nor turn again to cover the earth' (Psalms 104:9). All this is intended for the benefit of mankind. By means of certain clever works and dykes man keeps off the floods of rivers, utilising only so much water as is required for mills and irrigation. The psalm now says: 'He sends forth springs into the valleys' (Psalms 104:10), that they should 'give drink to every beast of the plain' (Psalms 104:11), as soon as the wild beasts were created. The words: 'Upon them dwell the birds of the heaven' (Psalms 104:12) refer to the creation of the birds. The psalm, then, passes on to 'Let the earth bring forth' (Genesis 1:11) in the words: 'To the mountains He gives drink from His upper chambers' (Psalms 104:13). This is only another expression for: 'But there went up a mist from the earth' (Genesis 2:16) likewise for the benefit of Adam and his posterity. The psalm says: 'He causes grass to spring up for the cattle' (Psalms 104:14), lest the grass be despised, since it is of service for the domestic animals, oxen, sheep, and horses. This is described in the words: 'Service of man,' (ibid.), viz. agriculture, by means of which he produces corn for himself, as is expressed in the words: 'To bring forth bread from the earth.' This is parallel to the verse: 'Behold, I have given you every herb bearing seed, viz. the corn for man, and the chaff for the rest of creatures' (Genesis 1:29), as it is said: 'And to every beast of the earth, and to every fowl of the heaven . . . every green herb for meat' (Genesis 1:30). The psalm then mentions the three foods gained from the soil, viz. corn, wine and oil, which are comprised in the term leḥem, and their usages as follows: 'Wine which gladdens man's heart, to make his face shine more than oil,' 'and bread,'--viz. the loaf--sustains man's heart' (Psalms 104:15). Then he mentions the importance of rain for the trees in the words: 'The trees of the Lord have their fill' (Psalms 104:16). These high trees have a use for some animals, as is expressed in the words: 'Wherein the birds make their nests' (Psalms 104:17), just as the high mountains serve other animals, viz. 'The high mountains are for the wild goats, the crags a refuge for the coneys.' Thus far the description of the dry land. The psalm then discusses the Biblical words: 'Let there be lights' as follows: 'The moon He made to measure time,' (Psalms 104:19). After this is mentioned the utility of the night which is not the work of accident, but of intention. There is no trifling in His work, nor even in the accidental consequences of the same. The night is but the time of the absence of sunlight, yet instituted for a purpose. This is expressed in the words: 'Thou makest darkness, and it is night' (Psalms 104:20). This is followed by the description of beasts dangerous to man, which go forth at night and hide by day, whilst man and domestic animals sleep at night and walk abroad during the day. 'Man goes forth to his work and to his labour until the evening' (Psalms 104:23). Having thus included all terrestrial animals in the discussion of the rivers and heavenly lights, and having also mentioned man, there only remain the animals which live in water, the life of which is very little known to us, because Divine Wisdom lavished on them is not so manifest to us as in the former. Speaking of the wisdom which is visible, the psalmist breaks out in praise and says: 'How manifold are Thy works, O Lord!' (Psalms 104:24). He then resumes the subject of the ocean and what is therein, concluding with the words: 'Let the glory of the Lord endure for ever; let the Lord rejoice in His works' (Psalms 104:31). This is a rendering of the words: 'And God saw everything that He had made, and behold it was very good' (Genesis 1:31). At the same time it is an allusion to the seventh day in the words: 'He rested,' 'He blessed,' 'He sanctified,' because it marked the completion of the works of nature, which had a time limit, and placed man on a par with angels, which, being spirits, are above natural impulses, and not bound by time in their works. Intellect can, as we see, picture heaven and earth in one moment. This is the world of celestial life and bliss where the soul finds ease at the moment when it reaches it. The Sabbath is, therefore, called 'a taste of the world to come.'--Let us now resume the discussion on the opinion held by philosophers that the elements having entered various combinations relative to the variety of climes, atmosphere, and constellations, received a variety of forms from the Giver of forms. All minerals are, therefore, but the sum total of the specific powers and faculties. Others assert that the powers and qualities of minerals are the product of combination only, and consequently do not require forms of divine origin. The latter are only necessary for plants and animals to which a soul is attributed. The finer this mixture is, the nobler is the form proper for it in which the divine wisdom manifests itself in a higher degree. It becomes a plant which is possessed of some feeling and perception, penetrates the earth, and derives nourishment from good, moist soil and sweet water, avoiding the contrast. Thus it grows, until it comes to a stand-still, having given life to another like it and produced seed. This seed, then, according to a wisdom implanted in it, pursues a similar course. Philosophers call this nature, or rather powers which guard the preservation of the species, since the essence of the individual cannot be preserved, it being composed of various component parts. A thing which possesses these powers of growth, propagation and nourishment, is devoid of the power of motion, and is, in the opinion of philosophers, guided by nature. As a matter of fact, it is God who controls it in a certain condition. Call this condition what thou wilt, nature, soul, power, or angel. If the mixture is still finer, and fit to be impressed by the divine wisdom, it is favoured with a higher form than the bare physical power. It is able to bring its food from a distance, and is possessed of organs subject to it, which cannot move except by its desire. It has more control over its parts than the plant with which the wind plays, which cannot ward off damage, nor obtain what is useful to it. The animal has limbs to move about from place to place. The form allotted to it above its physical life is called soul. The souls vary greatly according to the preponderance of one or the other of the four elements. The wisdom of Providence has also constituted each living being for the benefit of the whole world. We may not be aware of the use of most of them, any more than we know of the use of ships' implements, and consider them therefore useless, whilst the master and builder of the ship knows it. We would not know the purpose of many of our bones and other organs if they lay detached before us, and so we are in ignorance of the purpose of every bone and limb, although we use it, and are convinced that if we lacked one, our actions would be impaired, and we could not do without it. All atoms of the world are known to, and mustered by, their Creator, and nothing can be added to it, nor anything taken away from it. It is necessary that souls should differ from each other, and that the organs of each soul should be suitable to it. For this reason He endowed the lion with organs for seizing its prey, such as teeth and claws, in addition to courage; but to the hart He gave the means of flight as compensation for its timidity. Every soul instinctively uses its faculties according to their nature, but nature does not reach perfection in any part of animal life, and consequently has no desire to obtain a form higher than the living soul. This, however, is possible in man, in whom it strives for a higher form. The Divine Influence grudges nothing. It bestows on him a higher form, called material or passive intellect. Men differ from each other, because most of them are physically of different constitutions, and the intellect follows the latter. If his gall be yellowish, he is quick and alert; if blackish, he is quiet and sedate. The temperament follows the mixture of humours. If an individual is found of evenly balanced humour, which controls his contrasting dispositions (like the two scales of a balance in the hand of the person who weighs and regulates them by adding or subtracting at his will), such a person possesses without doubt a heart which is free from strong passions. He covets a degree of divine character above his own. He is perplexed, not knowing which inclination should have preponderance. He does not give way either to anger, or to lust, or to any other passion, but controls himself, and seeks divine inspiration to walk the right path. This is the person on whom the divine and prophetic spirit is poured out, if he is fit for prophecy, but if he stands below that degree, he is only endowed with inspiration. In the latter case he is a pious man, but no prophet. There is no niggardliness with God, who allows every one his due. Philosophers call the giver of this degree Active Intellect, and regard it as an angel below God. If a man's intellect is in conjunction with the former, this is called his paradise and lasting life.
Chapter twenty explains the different meanings of the homonym kol (= all) in order to remove the difficulty arising from Psalm 9, 15, That I may tell of all Thy praise. It also explains the verse (Gen. 1, 31), And God saw all that He had made, and, behold, it was very good.
Similarly, the Supreme Mind knew on what level it was necessary for man to be built in order that he would be in the situation described above. He made just as many levels as were necessary, no less and no more, with just so many interconnecting links, no fewer and no more. Of this the sages said: “‘And God saw all that He made and it was very good’ (Genesis 1:31) – A man should not say, ‘If I had three legs...’” (see Bereishit Rabbah 12:1 and Zohar III, 239b). As we will explain in the coming proposition, here it is forbidden to ask for a reason. This is because in order to understand the calculation, it would be necessary to know all that the Supreme Mind knew, and this is impossible.
If we seek a reason for this degree of Tzimtzum, we could answer: “And God saw all that He made, and behold it was very good” (Genesis 1:31) – we cannot speculate about this, for it is outside the bounds of our knowledge, as explained earlier (see Openings 14-15). Nevertheless, it is possible to give a satisfactory answer even to this, namely that the Supreme Will knew that turning evil back to good would only be applicable under a graded, measured order and not under some other kind of order.
The great matter here is, (Genesis 1:31) “God saw all-Kol-כל that He had done and it was very good.” I must now awaken you to a very refined inner matter. Know that when the qualities of Remember-Zachor-זכור and Keep-Shamor-שמור unite, then all-Kol-כל the world is in a state of fullness and wholeness. This is the matter of the verse, (Ecclesiastes 3:11) “He made everything-Kol-כל suitable in its time-b’Eeto-בעתו.” This is because the quality of Remember-Zachor-זכור is called All-Kol-כל and the quality of Keep-Shamor-שמור is called Time-Et-עת. When “Remember,” which is All-Kol-כל and “Keep,” which is Time-Et-עת, are united, then the statement, “He made everything-Kol-כל suitable in its time-b’Eeto-בעתו applies. This is the matter of the word “in its time-B’Eeto-בעתו, which is “In the time of the Vav-B’Et Vav-בעת ו.”
One who understands the verse, (Isaiah 45:7) “Who makes peace-Shalom-שלום and creates evil-Ra-רע,” will understand the mystery of the Tree of the Knowledge of good and evil-Etz HaDa’at Tov v’Ra-עץ הדעת טוב ורע, as well as the mystery of a time of good-Et Tovah-עת טובה and a time of evil-Et Ra’ah-עת רעה. That is, why is peace-Shalom-שלום juxtaposed opposite evil-Ra-רע, when peace-Shalom-שלום should be juxtaposed opposite war-Milchamah-מלחמה, and good-Tov-טוב should be juxtaposed opposite evil-Ra-רע? Nevertheless, peace-Shalom-שלום is juxtaposed opposite evil-Ra-רע, as known to those who have grasped the truth. This is because, the quality called peace-Shalom-שלום itself is the quality of good-Tov-טוב, and the verse therefore states, “Who makes peace-Shalom-שלום and creates evil-Ra-רע.” For, evil-Ra-רע is outside the partition of the place called good-Tov-טוב, which is the matter of All-Kol-כל. Because the act of creation was sealed with the signet of good-Tov-טוב, it therefore is written, (Genesis 1:31) “And God saw all-Kol-כל that He had made, and behold it was very good-Tov-טוב.”
Know that outside the partition of the Divine Sefirot are plagues that are called bad-Ra-רע, which surround the Sefirot from the outside and sometimes cling to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and descend to the world. This is why the verse states, “But bad came down from before HaShem-יהו"ה,” rather than “from HaShem-יהו"ה.” In the same manner, in the account of the act of creation it states, (Genesis 1:10) “And God saw that it was good.” However, at the end of the act of creation it states, (Genesis 1:31) “and behold, it was very good.” In Bereshit Rabbah our sages said that, “it was good” refers to the good inclination-Yetzer Tov-יצר טוב, whereas “very good” refers to death. This is because if something comes from HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק, then even death is called life and good. This is the meaning of what our sages, of blessed memory stated, (Talmud Bavli, Brachot 18a) “Even in their death, the righteous-Tzaddikim-צדיקים are considered to be alive.” About this Torah states, (Genesis 2:9) “And the Tree of the Knowledge of good and evil.” That is, when HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, which is called the Tree of Knowledge-Eitz HaDa’at-עץ הדעת, draws from the quality of Good-Tov-טוב, all its actions are called good. That is, all life and all death that come to the worlds are good.
Know and understand that when HaShem-יהו"ה came to create the creatures through His quality of Lordship-Adona”y-אדנ"י, which is sometimes called God-Eloh”im-אלהי"ם, He looked into His quality of Goodness-Tov-טוב for counsel to create all creatures and form all forms, as it states in the account of creation. (Genesis 1:10) That is, God-Elohi”m-אלהי"ם took counsel from His quality of Goodness-Tov-טוב and created the world. This is the essential truth, for if not for the quality of His Goodness-Tov-טוב, His quality of Lordship-Adona”y-אדנ"י, which was called God-Eloh”im-אלהי"ם in the act of creation, would be incapable of sustaining the creatures and fulfilling their needs. Since all His acts of creation were sealed with this quality called Good-Tov-טוב, the verse therefore states, (Genesis 1:31) “And God-Eloh”im-אלהי"ם saw everything that He had done and behold, it was very good-Tov-טוב.”
This is the secret of the words in the Act of Creation (Ma’aseh Bereishit), (Genesis 1:31) “And God-Elohi”m-אלהי״ם saw all that He had made and behold, it was very good-Tov Me’od-טוב מאד.” Our sages, of blessed memory, commented on this stating, (Midrash Bereishit Rabba 9:7-10) “Good-Tov-טוב refers to the good inclination, and very-Me’od-מאד refers to death-Mavet-מות.” (That is, the evil inclination (Yetzer HaRa). See Midrash Bereishit Rabba 9:10 ibid. It is also noteworthy that the word for “death-Mavet-מות” is a permutation of “exceedingly-Me’od-מאד,” in that the Vav-ו and the Aleph-א are interchangeable in the letters אהו״י, which are called “Otiyot Hemshech,” letters that draw out the sound and accompany all articulation. Likewise, the letters Tav-ת and Dalet-ד are interchangeable letters that come from the group of letters דטלנ״ת, which originate from the tongue. Thus, in the Torah scroll of Rabbi Meir, this verse ended with the word “death-Mavet-מות” in place of the word “exceedingly-Me’od-מאד.” See Midrash Bereishit Rabba 9:7 ibid., and Rashi there.)
This is why when seeing a Jewish gravesite we say, (Talmud Bavli, Brachot 58b (The blessing upon seeing the graves of Israel.)) “Blessed are You, HaShem-יהו״ה, King of the world, Who formed you in judgment and sustained you in judgment… and in judgment will raise you in the future for eternal life.” According to this, contemplate that the entire Act of Creation (Ma’aseh Bereishit), stood in line after line before the Upper Court of Justice-Beit Din Shel Maalah-בית דין של מעלה, and were administered the above-mentioned warning, and they all responded, “Good!” This is the meaning of the verse, (Genesis 1:31) “And God-Elohi”m-אלהי״ם saw all that He had made and behold, it was exceedingly good-Tov Me’od-טוב מאד.”
After having informed you of this, have faith that the Upper Court of Justice-Beit Din Shel Ma’alah-בית דין של מעלה, called God-Elohi”m-אלהי״ם, concurred and agreed conclusively about every single creature and every single limb of that creature, that it should be in such and such manner, each creature according to what is appropriate to it. The characteristics of every creature and every limb of its body were firmly established in such a way that there is no better way for it to be. This is the secret of the words, “In the beginning God-Elohi”m-אלהי״ם created.” That is, all things in the world, be they upper supernal beings or lower beings, were created in line with judgment and straightforward justice, and not a single one was dishonored or oppressed by it. About this Torah states, (Deuteronomy 32:4) “The Rock, His action is perfect, for all His paths are justice-Mishpat-משפט.” What is the meaning of the words, “For all His paths are justice-Mishpat-משפט”? It means that the world was created with justice-Mishpat-משפט. This is why throughout the Act of Creation (Ma’aseh Bereshit) HaShem-יהו״ה, blessed is He, is called by His title God-Elohi”m-אלהי״ם. Then, at the conclusion of the Act of Creation (Ma’aseh Bereishit) what does it say? It says, (Genesis 1:31) “And God-Elohi”m-אלהי״ם saw all that He had made and behold, it was very good-Tov Me’od-טוב מאד,” about which our sages, of blessed memory, explained, (Midrash Bereishit Rabba 9:7-10 ibid.) “Even death-Mavet-מות is good.” This was decreed by the quality of judgment-Din (Elohi”m-אלהי"ם) all according to straightforward judgement and justice.
32. “And God-Elohi”m-אלהי״ם saw all that He had made and behold it was very good.” (Genesis 1:31)
Therefore, know that the quality of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת draws down HaShem’s-יהו"ה Upper Kindness (Chessed Elyon), (This was discussed in the previous gate.) as well as drawing the kindness of Avraham-Chessed Avraham-חסד אברהם, which is worldly kindness-Chessed Olam-חסד עולם, into His quality as the Living God-E”l Chai-א״ל חי. His quality as God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת draws down the power of might-Gevurah-גבורה, judgment-Din-דין, fear-Pachad-פחד, and punishment-Onesh-עונש, into His quality as the Living God-E”l Chai-א״ל חי. Therefore, His quality as the Living God-E”l Chai-א״ל חי, which includes everything, is called “All-Kol-כל,” since everything is in it. All the Sefirot bestow the powers of kindness-Chessed, judgment-Din, and mercy-Rachamim through these qualities called HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. This is the meaning of the verse, (Isaiah 44:24) “I am HaShem-יהו״ה who makes all-Kol-כל,” since all come out of this quality called “All-Kol-כל.” Similarly, the verse states, (Genesis 1:31) “And God saw all-Kol-כל that He made and it was very good-Tov-טוב,” and, (Psalms 119:128) “Therefore I have declared the fairness of every-Kol-כל precept regarding everything-Kol-כל,” and it states, (Genesis 24:1) “HaShem-יהו״ה blessed Avraham in all-Kol-כל.”
And upon it (Yesod) is stated: (Ex. 31:17) Between Me and between the Children of Israel, ‘it is a sign’ (ot hi) for ever... – ‘the letter Hei’ (ot hei) specifically! And because of this, She (Malkhut) is called Hei (ה) , after His (Yesod) name: (Gen. 1:31) ... the sixth (Ha-shishi) day – the HEi (Malkhut) of ‘the sixth’.
The crownlet that is upon the chord is Yod (י) , and thus forty-two, corresponding to 32 (LaB) times ELQYM, and the ten utterances, with which were created the heavens and earth and all their hosts. [ (Gen. 1:31) And ELQYM saw everything that He had made – which is the mystery of: (Ex. 3:2) And an angel of Ha-Shem appeared to him in a flame (labat) of fire – in the labat (flame) (heart) of the Torah, and this is: (Is. 63:4) For a day of vengeance is in ‘My heart’ (LiBiY) (42) . And through them, act the 42 letters of YQV”Q. And the mystery of the matter: (Ps. 118:19) Open for me the gates of righteousness, I shall enter ‘into them’ (vam) (42) – I shall give thanks to YaH – and they are all included in Be-er Shav’a – this is A-V-G-Y-T-Tz and its companions.]
And that prostitute, does she receive praise for this or not? Of course she receives praise from all sides. One, that she did the command of the king. One, that she brought about all that good to the son, all that love from the king towards him. And that's why it is written "and behold it was very good." (...)
"And when Esau heard the words of his father..." (Beresheet 27:34).
quietly: And it was evening, and it was morning – יוֹם הַשִּׁשִּׁי the sixth day. Then the heavens and the earth were completed, and all their array. With the seventh day, God completed the work He had done. He ceased on the seventh day from all the work He had done. God blessed the seventh day and declared it holy, because on it He ceased from all His work He had created to do.
with the words, “All that He had made” (Genesis 1:31.) —
Recite quietly: And evening came, then morning came:
Whoever sanctifies the seventh day as befits it, Whoever preserves the Sabbath properly so as not to desecrate it— his reward is very great, commensurate with his actions; each man in his camp, each man with his banner. (Numbers 1:52.) Lovers of Adonoy, who yearn for the building of the Temple— on the Sabbath day be happy and rejoice, as if receiving the gift of God's inheritance. Also raise your hands in holiness and say to the Almighty: “Blessed is Adonoy Who granted rest to His people Israel.” (1 Kings 8:56) Seekers of Adonoy, seed of Avrohom, His beloved, who delay departing from the Sabbath and rush to welcome it; who rejoice in preserving it and to place its eiruv (An eiruv is the food which must be placed before the Shabbos in order to enable one to carry from one private domain into another. Without an eiruv the Sages forbade this carrying. An eiruv is also used to enable a person to walk beyond the 2,000-cubit Shabbos boundary.) “This is the day Adonoy has made let us exult and rejoice in it.” (Psalms 118:24.) Remember the Torah of Moses, which states the Sabbath commandment (Perfect observance of the Torah’s command to keep the Shabbos is impossible without the expositions of the Talmud, commentaries, and codes.—Etz Yosef) engraved for the seventh day like a bride adorned amid her friends. (The commandment of the Shabbos was engraved on the two tablets God gave Moses. As the fourth of the Ten Statements, it is surrounded by its sister-mitzvos.) Pure ones inherit it and sanctify it with the words, “All that He had made” (Genesis 1:31.) — “And God completed by the seventh day, His work that He had done.” (Genesis 2:2.) It is a holy day, from arrival till departure; all the seed of Jacob honor it according to the King's word and decree— to rest on it and to rejoice with the pleasure of food and drink— “The entire congregation of Israel will do it.” (Exodus 12:47.) Extend Your kindness to those who know You, Almighty, jealous and vengeful. Those who keep the seventh day, “Recall” and “Preserve,” (There are two Scriptural versions of the Ten Commandments. The commandment of the Shabbos in Exodus 20 begins with the word זָכוֹר , recall, and in Deuteronomy 5 it begins with the word שָׁמוֹר , preserve.—Etz Yosef ) to fulfill, grant them joy with rebuilt Jerusalem; (The proper observance of the Shabbos brings the ultimate redemption and the rebuilding of Jerusalem.—Siach Yitzchak) and with the light of Your countenance, make them radiant. “Let them be sated from the abundance of Your House, and from the stream of Your delights give them drink.” (Psalms 36:9.) Help those who abstain on the seventh day— from plowing and harvesting, [may You help them] always. Those who walk on it with short strides and feast on it [eating three meals] in order to bless [You] three times— may their righteousness shine like the light of the seven days. (When God created the world, He created a brilliant light that lasted only during the seven days of creation. God preserved it for the righteous to enjoy in the World to Come.—Etz Yosef) “Adonoy, God of Israel, [grant] perfect love Adonoy, God of Israel [grant] eternal deliverance.”
“My beloved is like a gazelle or a fawn [ofer ha’ayalim]…” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, in truth you came to us first. “My beloved is like a gazelle” – just as the gazelle leaps, so the Holy One blessed be He leapt and bounded from Egypt to the sea and from the sea to Sinai. In Egypt, “I will pass in the land of Egypt…” (Exodus 12:12). At the sea, “this is my God and I will exalt Him” (Exodus 15:2). At Sinai, “He said: The Lord came from Sinai” (Deuteronomy 33:2). “Or a fawn” – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. (Rabbi Yosei teaches that "ofer ha'ayalim" means a fawn, and not a certain type of deer.) “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the wilderness of Sinai. “Watching from the windows” (Song of Songs 2:9) – “the Lord descended upon Mount Sinai…” (Exodus 19:20). “Peering through the cracks” (Song of Songs 2:9) – “God spoke all these matters…” (Exodus 20:1). “My beloved spoke up and said to me” (Song of Songs 2:10) – “I am the Lord your God” (Exodus 20:2). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, You told us that You will come to us first. “My beloved is like a gazelle” – just as the gazelle appears and is then concealed, so, the initial redeemer appeared and was then concealed. Rabbi Berekhya said in the name of Rabbi Levi: Like the initial redeemer, so will be the ultimate redeemer. The initial redeemer, this is Moses; he appeared to them and was then concealed from them. How long was he concealed from them? Rabbi Tanḥuma said: Three months; that is what is written: “They encountered Moses and Aaron…” (Exodus 5:20). (“Encountered” indicates that there had been an interruption in the contact between them.) The ultimate redeemer, too, will appear to them and will then be concealed from them. How long will he be concealed from them? Rabbi Tanḥuma said in the name of Rabbi Ḥama ben Rabbi Hoshaya: Forty-five days. That is what is written: “From the time of the abolishing of the daily offering and the setting up of the abomination of desolation there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). How many are these extra days? They are the forty-five days that he will be concealed from them and will then reappear to them. Where will he take them? (Where will they be during those forty-five days?) Some say to the Judean desert, and some say to the wilderness of Siḥon and Og. Anyone who believes him and follows him will eat roots of the broom tree and saltwort leaves; that is what is written: “Who pick saltwort from bushes, and the root of the broom tree is their food” (Job 30:4). Anyone who does not follow him will go and make peace with the nations of the world, and they will ultimately kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, the Holy One blessed be He will cause manna to fall for them. That is what is written: “I will yet settle you in tents as in the appointed [moed] days” (Hosea 12:10), and it says: “The appointed time [moed] of your exodus from Egypt” (Deuteronomy 16:6). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the western wall of the Temple, which is never destroyed. Why? It is because the Divine Presence is in the west. “Watching from the windows” (Song of Songs 2:9) – due to the merit of the patriarchs; “peering through the cracks” (Song of Songs 2:9) – due to the merit of the matriarchs. Just as there is a distinction between a window and a crack, so there is a distinction between the merit of the patriarchs and the merit of the matriarchs. “My beloved spoke up and said to me” (Song of Songs 2:10) – what did He say? “As I live, the utterance of the Lord, that you will don all of them like jewelry, and you will tie them like a bride” (Isaiah 49:18). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – just as this gazelle leaps from place to place, from fence to fence, from tree to tree, and from booth to booth, so, the Holy One blessed be He leaps and bounds from this synagogue to that synagogue. Why to that extent? It is order to bless Israel, as it is stated: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). By what merit? It is by the merit of Abraham our patriarch, as it is written: “So [ko] you shall bless,” just as it says: “So [ko] shall be your offspring” (Genesis 15:5). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – when the Holy One blessed be He came to visit Abraham our patriarch on the third day since his circumcision, just as it says: “The Lord appeared to him in the plains of Mamre, and he was sitting [yoshev]…” (Genesis 18:1). Yashav is written. (Yoshev is written without a vav, so it looks like yashav.) He sought to stand; the Holy One blessed be He said to him: Sit, Abraham, you are a paradigm for your descendants, as when your descendants enter synagogues and study halls and recite Shema, they sit and My glory stands. What is the source? “God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is not written here, “God omed,” (The word “stands” would usually be rendered as omed.) but rather, “God nitzav,” at the ready. This is just as it says: “It will be before they call, I will answer” (Isaiah 65:24). That is why it is stated: “Behold, he is standing behind our wall”; these are the synagogues and study halls. “Watching from the windows” (Song of Songs 2:9) – when the Holy One blessed be He said to Aaron and his sons: “So you shall bless…,” Israel said before the Holy One blessed be He: ‘Master of the universe, to the priests You said that they should bless us. We need only Your blessings and to be blessed from Your mouth.’ That is what is written: “Look from Your holy abode, from Heaven, and bless Your people Israel” (Deuteronomy 26:15). The Holy One blessed be He said to them: ‘Although I said to the priests that they should bless you, with them I stand and bless you.’ That is why the priests spread their hands, saying: The Holy One blessed be He is standing behind us. That is why it says: “Watching from the windows” – from between the priests’ shoulders; “peering through the cracks” (Song of Songs 2:9) – from between the priests’ fingers. “My beloved spoke up and said to me” – “and I will bless them” (Numbers 6:27). “So you shall bless” – that is what is written: “I will render you a great nation…” (Genesis 12:2). Rabbi Pinḥas ben Yair said: The Holy One blessed be He blessed Abraham with seven blessings, and these are they: “I will render you a great nation” (Genesis 12:2); “I will bless you” (Genesis 12:2); “I will make your name great” (Genesis 12:2); “you will be a blessing” (Genesis 12:2). I will bless those who bless you” (Genesis 12:3); “one who curses you, I will curse” (Genesis 12:3), “[all the families of the earth] will be blessed in you” (Genesis 12:3). These correspond to the seven verses in the act of Creation in which “that it was good” is written. (Seven including Genesis 1:31: “And it was very good.”) Rabbi Levi bar Ḥayata and Rabbi Abba son of Rabbi Ḥiyya bar Abba said: There are three expressions of greatness and four blessings written here. He apprised him that there would be three patriarchs and four matriarchs. But is it not that there are only two expressions of greatness? “I will render you [ve’e’eskha]” is an expression of greatness (Thus, there are, in fact, three expressions of greatness.) , as it is written: “It is the Lord who appointed [asa] Moses [and Aaron]” (I Samuel 12:6). Rabbi Shimon ben Lakish said: “I will render you a great nation” (Genesis 12:2) – this is that we recite: God of Abraham. “I will bless you” (Genesis 12:2) – this is that we recite: God of Isaac. “I will make your name great” (Genesis 12:2) – this is that we recite: God of Jacob. Do we, perhaps, conclude with all of them? The verse states: “You will be a blessing” (Genesis 12:2) – it is with you they conclude: The Shield of Abraham, and we do not conclude with all of them. (This midrash is referring to the first blessing of the Amida prayer.) Rabbi Ḥiyya bar Ze’eira said: “You will be a blessing” – your blessing precedes Mine, as after they recite Shield of Abraham, only then do they recite: Who revives the dead. Another matter: “You will be a blessing [berakha]” (Genesis 12:2) – you will be a pool [berekha]. Just as this pool purifies the impure, you, too, draw the distant under the wings of the Divine Presence. “I will render you [ve’e’eskha] a great nation” (Genesis 12:2) – Rabbi Berekhya said: It is not written here, Etenkha, (See Genesis 17:20: “I will make him [untativ] a great nation.” asimekha) , (See Genesis 46:3: “I will make you [asimekha] a great nation there.”) but rather ve’e’eskha. (This connotes creation of a new entity.) After I create you as a new creation, just as it says: “God made [vayaas] the firmament” (Genesis 1:7), then you will be fruitful and multiply. “A great nation” (Genesis 12:2) – Abraham said before Him: ‘Master of the universe, from Noah, did You not produce seventy nations?’ He said to him: ‘That nation in whose regard it is written: “For who is a great nation” (Deuteronomy 4:7), I am producing from you.’ Rabbi Pinḥas HaKohen bar Ḥama said: When did the Holy One blessed be He render Abraham a great nation? It was when they departed from Egypt, came to Sinai, received the Torah, and arrived in the Land of Israel. Moses looked at them and said: They have been rendered just as the Holy One blessed be He promised to the elder, as it is stated: “And who is a great nation” (Deuteronomy 4:8). Alternatively, “a great nation” – as I will give your descendants the Torah, and from it they will be called a great nation, as it is stated: “It is a particularly wise and understanding people, this great nation” (Deuteronomy 4:6). “I will bless you” (Genesis 12:2) – Rabbi Berekhya said: Because travel causes a person three phenomena: It lessens procreation, it lessens his expenditure, (It reduces his disposable income.) and it lessens his reputation; that is why it was stated to him: “I will render you a great nation” (Genesis 12:2) – travel will not lessen your procreation; “I will bless you” – travel will not lessen your expenditure; “I will make your name great” (Genesis 12:2) – it will not lessen your reputation. People say in a parable: From house to house, a cloak; from place to place, a soul. However, you will lose neither a soul nor property. “You will be a blessing” (Genesis 12:2) – it is already written: “I will bless you” (Genesis 12:2); why does the verse state: “You will be a blessing”? Rabbi Eliezer said: The Holy One blessed be He said to him: ‘From when I created My world until now, I needed to bless My creations,’ as it is stated: “God blessed them…” (Genesis 1:28), and it says: “God blessed Noah and his sons” (Genesis 9:1). ‘But from here on, the blessings are granted to you; to one whom you see fit to bless, bless.’ Nevertheless, Abraham did not bless his sons. Why is it so? It is analogous to a king who had an orchard and he entrusted it to a sharecropper. In that orchard there was one tree that was an elixir of life and one tree a deadly poison. The sharecropper said: I will cultivate and complete [my work], and the king will do with his orchard what he chooses. So, the king, this is the Holy One blessed be He. The orchard, this is the world. He granted it to Abraham, as He said to him: “You will be a blessing.” What did Abraham do? He had two sons, one righteous and one wicked: Isaac and Ishmael. Abraham said: If I bless Isaac, Ishmael will request to be blessed, and he is wicked. Rather, I am a servant; I am flesh and blood. Tomorrow, I will pass from the world, and what the Holy One blessed be He wishes to do in His world, He will do. When Abraham passed away, the Holy One blessed be He appeared to Isaac and blessed him, as it is stated: “It was after the death of Abraham, [God blessed Isaac his son]” (Genesis 25:11). Isaac blessed Jacob, and Jacob blessed the twelve tribes, as it is stated: “All these are the tribes of Israel, twelve, and this is that which their father spoke to them, and he blessed them” (Genesis 49:28). From here on, the Holy One blessed be He said: ‘The blessings are granted to you. The priests will bless My children, just as I said to Abraham their patriarch: “You will be a blessing.”’ That is why it is stated: “So you shall bless…”
Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was evening” – from here we learn that there had been an order to time even beforehand. (Even before the creation on the fourth day of the sun and the moon, which are the conventional means of marking time. “It will be evening” would have meant that on the first few days, it was noted that later on there would be evening and morning.) Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them, until He created the current one, and said: ‘This one pleases Me, those did not please Me.’ Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made, and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me. (“Behold” implies that there was a new, improved situation that had not been there before.)
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: (When the exiles of Israel returned to the land of Israel with Ezra from Babylon.) Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble. (Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.) “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. (For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.) This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world; (Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world.) they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). (Israel was under attack from all sides.) This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ (That is, the world will not be able to function in its conventional manner.) That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. (Consequently, he closed all the schools.) That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). (When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.) Of what use was it to him [Ahaz]? (Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain.) [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they (The young men Isaiah was referring to.) his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) (It was the Book of Lamentations that was being read.) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) (A more literal translation would be, “in the days of the judging of the judges.”) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, (Subdue us.) we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, (And decree for him corporal punishment.) he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ (“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.) They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger, (These are two classes of Torah scholars (Gittin 88a).) one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, (Even when it is not connected with “in the days of.”) it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear (Potifar’s wife.) then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. (Moses’ Tabernacle was stored away forever when the permanent Temple was built.) They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. (Joshua 7:6.) They raised an objection to him: But is it not written: “It was [vayhi] when the king (David.) resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, (To prove his contention that vehaya always alludes to a joyous event.) is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
“God made the firmament, and divided between the water that was under the firmament and the water that was above the firmament; and it was so” (Genesis 1:7). “God made the firmament” – this is one of the verses due to which ben Zoma stirred up commotion in the world. “[God] made”? This is bewildering; for were they not [brought about] by God’s mere word? That is, “By the word of the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6). (The verb “made” is employed in reference to something formed by the word of God.) Why is “that it was good” not written regarding the second day? (As it is regarding all the other days of Creation.) Rabbi Yoḥanan taught it in the name of Rabbi Yosei ben Rabbi Ḥalafta: It is because Gehenna was created on it, as it is stated: “For the inferno is arranged from yesterday” (Isaiah 30:33) – a day that has a yesterday, but does not have a day before yesterday. Rabbi Ḥanina says: It is because division was created, as it is stated: “And let it divide between water and water.” Rabbi Tavyomei said: If on account of division that is for the improvement of the world and its settlement, there is no “that it was good,” division that causes turmoil in the world, all the more so. Rabbi Shmuel [bar Naḥman] said: It is because the work of creating water was not completed. (Only on the third day did the water assume its final form (Genesis 1:9).) That is why “that it was good” is written twice on the third day; once for the work of creating the water, and once for the other work done on that day. A certain noblewoman asked Rabbi Yosei, saying to him: ‘Why is “that it was good” not written regarding the second day?’ He said to her: ‘Nevertheless, it ultimately returned and included everything at the end, as it is stated: “God saw everything that He had made, and, behold, it was very good”’ (Genesis 1:31). She said to him: ‘This is analogous to six people who come to you and you give each one of them a maneh, but to one of them you do not give a maneh. You then give one maneh for everyone [to be divided among them] – will the result not be that they all have a maneh and a sixth in their hands, but one of them has only one sixth of a maneh in his hand?’ This was a rhetorical question. He then said to her in accordance with what Rabbi Shmuel bar Naḥman said: ‘It is because the work of creating water was not completed.’ That is why “that it was good” is written twice on the third day; once for the work of creating water, and once for the other work done on that day. Rabbi Levi said in the name of Rabbi Tanḥum bar Ḥanilai: It is written: “He tells the outcome from the outset” (Isaiah 46:10) – from the beginning of the creation of the world, the Holy One blessed be He foresaw that Moses would be called “good” (Exodus 2:2) and that he was destined to receive his [punishment] because of it [water]. (Because of his wrongful actions at the Waters of Meriva (Numbers 20:12–13).) That is why “that it was good” is not written regarding it. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who had a ruthless legion. The king said: ‘Since this legion is ruthless, let my name not be written in association with it.’ So, too, the Holy One blessed be He said: ‘Since the generation of the Flood, the generation of Enosh, and the generation of the Dispersion were all penalized by it [water], therefore, let “that it was good” not be written in association with it.’
Rabbi Simon said: When the Holy One blessed be He came to create Adam the first man, the ministering angels divided into various factions and various groups. Some of them were saying: ‘Let him not be created,’ and some of them were saying: ‘Let him be created.’ That is what is written: “Kindness and truth met; righteousness and peace touched” (Psalms 85:11). Kindness said: ‘Let him be created, as he performs acts of kindness.’ Truth said: ‘Let him not be created, as he is all full of lies.’ Righteousness said: ‘Let him be created, as he performs acts of righteousness.’ Peace said: ‘Let him not be created, as he is all full of discord.’ What did the Holy One blessed be He do? He took Truth and cast it down to earth. (Rejecting its counsel.) That is what is written: “You cast truth earthward” (Daniel 8:12). The ministering angels said before the Holy One blessed be He: ‘Master of the universe, why are You demeaning Your very seal? (“Truth” is the seal of the Holy One blessed be He.) Let Truth ascend from the earth.’ That is what is written: “Truth will spring from the earth” (Psalms 85:12). The Rabbis say in the name of Rabbi Ḥanina bar Idi, and Rabbi Pinḥas and Rabbi Ḥilkiya said in the name of Rabbi Simon: Meod, this refers to Man [adam]. (Adam and meod are written with the same letters.) That is what is written: “God saw everything that He had made, and, behold, it was very [meod] good” (Genesis 1:31) – Man [adam] was good. Rav Huna, the rabbi of Tzippori, said: While the ministering angels were busy deliberating with one another and engaging with one another, the Holy One blessed be He created him. He said to them: ‘Why are you deliberating? Man has already been created.’
“God saw everything that He had made, and, behold, it was very good. It was evening and it was morning, the sixth day” (Genesis 1:31). “God saw everything that He had made…” – Rabbi Levi began: “The glory of God is concealing a matter, but the glory of kings is investigating a matter” (Proverbs 25:2) – Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: From the beginning of the book until here, it is “the glory of God,” [calling for] “concealing a matter.” From here on, “the glory of kings is investigating a matter” – the glory of the words of the Torah that are likened to kings, as it is stated: “Through me kings reign” (Proverbs 8:15), (The speaker is Wisdom personified, that is, the Torah.) [calling for] investigating a matter.
Rabbi Shmuel bar Yitzḥak said: “Behold it was very good” – this is the angel of life; “and behold it was very good” – this is the angel of death. Is the angel of death, then, “very good”? This is a rhetorical question. Rather, it is analogous to a king who prepared a feast, invited the guests and brought before them a serving dish filled with all kinds of delicacies. He said: ‘Anyone who eats and blesses the king, let him eat and enjoy himself, but anyone who eats and does not bless the king, his head shall be severed with a sword.’ So, too, anyone who amasses mitzvot and good deeds, here is the angel of life, and anyone who does not amass mitzvot and good deeds, here is the angel of death.
Rabbi Shimon bar Abba said: “Behold it was very good [tov me’od]” – this is the [divine] attribute of benevolence [midat tov], “and behold it was very good” – this is the [divine] attribute of strict punishment. Is the attribute of strict punishment, then, “very good”? Rather, He works conscientiously on the punishment, in which manner to bring it. (God makes sure to produce a punishment that corresponds to the person’s misdeed, so that he and others can understand what brought it about and improve their behavior accordingly.) Rabbi Simon said in the name of Rabbi Shimon bar Abba: All the [original divine] measures are now void, (All the processes that God used in creating the world.) but the [principle of] measure for measure (The principle that God grants reward and punishment in a manner that corresponds to a person’s acts.) has not been voided. Rav Huna said in the name of Rabbi Yosei: From the beginning of the creation of the world, the Holy One blessed be He foresaw [the principle] that in accordance with the measure that a person metes out for others, so is it meted out for him. That is why the Sages said: “And behold it was very good” – this is the attribute of beneficence.
The Rabbis said it in the name of Rabbi Ḥanina bar Idi, Rabbi Pinḥas, and Rabbi Ḥilkiya: “Very [me’od]” and “man [adam]” are identical; the letters of this word are the same as letters of that one. That is what is written: “God saw everything that He had made, and, behold, it was very good” – this refers to man.
Rabbi Shimon ben Lakish said: “Behold it was very good” – this is the kingdom of Heaven; “and behold it was very good” – this is the kingdom on earth. (In some editions, due to censorship: The kingdom of the Romans.) Is the kingdom on earth, then, “very good”? This is a rhetorical question. Rather, [it is good] because it addresses people’s grievances, (The government does this through the enforcement of law and order.) as it is stated: “I made the earth and created man upon it” (Isaiah 45:12). (God placed human rulers on the earth to govern it.)
“It was evening and it was morning, the sixth day, [and heaven and earth were finished…]” (Genesis 1:31–2:1) – Rabbi Yudan said: This is the additional hour [late Friday afternoon] that one takes away from the profane and adds to the sacred [Shabbat], during which the labor of the world was completed. (God finished the process of creation before the very end of the sixth day, so the end of Friday is itself appended to Shabbat.) That is why “the sixth [day, and heaven and earth were finished]” is written. Rabbi Simon ben Marta said: Until this point, one reckons [the days] according to the count of the world, (The first day of creation, the second day of creation, etc.) from here on, one reckons according to a different count. (After this point, one does not count the number of days since creation, but the number of days after Shabbat: The first day after Shabbat (Sunday), the second day after Shabbat (Monday), etc.)
“God saw everything that He had made, and, behold, it was very good” – Rabbi Yoḥanan said: When a flesh-and-blood king builds a palace, he looks at the upper levels in one glance and at the lower levels in another glance. But the Holy One blessed be He looks at the supernal and the earthly all in one glance. Rabbi Shimon ben Lakish said: “Behold, it was very good” – this is this world. “And, behold, it was very good” (The addition of the word “and” is to introduce a second object.) – this is the World to Come. The Holy One blessed be He looked at this world and the World to Come in one glance. Rabbi Shimon ben Lakish said in the name of Rabbi Elazar ben Azarya: “Alas! My Lord God, behold, You made the heavens and the earth with Your great power and with Your outstretched arm; there is nothing that is obscured from You” (Jeremiah 32:17). From that moment on, there is nothing that is obscured from You. (Every act in history, since the creation of heaven and earth, is known by God.) Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “And you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the Lord seeks all hearts, and understands all inclinations of thoughts. If you seek Him, He will be accessible to you, but if you forsake Him, He will abandon you forever” (I Chronicles 28:9). Even before a thought is formed in a person’s heart, it is already revealed before Him. (Most Hebrew texts have “before You”; see Rashash.) Rabbi Yudan said in the name of Rabbi Yitzḥak: Before a creature is created, his thought is already revealed before Him. Rabbi Yudan himself said: “Even when there is no speech on my tongue, behold, Lord, You know it all” (Psalms 139:4) – even before one’s tongue utters a word, already, “behold, Lord, You know it all.”
Rabbi Ḥama bar Ḥanina and Rabbi Yonatan, Rabbi Ḥama bar Ḥanina said: This is analogous to a king who built a palace. He saw it and it pleased him. He said: ‘Palace, palace, if only you could always find favor before me just as you have found favor before me at this moment.’ So, the Holy One blessed be He said to His world: ‘My world, My world, if only you could always find favor before Me just as you have found favor before Me at this moment.’ Rabbi Yonatan said: This is analogous to a king who was marrying off his daughter, and he made her a bridal canopy and chamber, whitewashed it, embossed it, and painted it. He saw it and it pleased him. He said: ‘My daughter, if only this bridal chamber could always find favor before me just as it has found favor before me at this moment.’ So, the Holy One blessed be He said to His world: ‘My world, My world, if only you could always find favor before Me just as you have found favor before Me at this moment.’
Rabbi Naḥman bar Shmuel bar Naḥman said in the name of Rav Shmuel bar Naḥman: “Behold it was very good” – this is the good inclination; “and behold it was very good” – this is the evil inclination. (The addition of the word “and” is to introduce a second object.) Is the evil inclination, then, very good? This is a rhetorical question. Rather, were it not for the evil inclination, a man would never build a house, would never marry a wife, would never beget children, and would never engage in commerce. Likewise, Solomon says: “[And I have considered all toil and all excelling in work,] that it is each man’s envy of his counterpart” (Ecclesiastes 4:4).
Rav Huna said: “Behold it was very good” – this refers to experiencing good fortune; “and behold it was very good” – this refers to experiencing suffering. Is the experiencing of suffering, then, “very good”? This is a rhetorical question. It is, rather, that through it, people come to attain life in the World to Come. Likewise, Solomon says: “Rebukes of admonition is the way toward life” (Proverbs 6:23). You must say: Go out and see, which path is it that leads a person towards life in the World to Come? This is the experiencing of suffering.
Rabbi Ze’eira said: “Behold it was very good” – this is the Garden of Eden; “and behold it was very good” – this is Gehenna. Is Gehenna, then, very good? This is a rhetorical question. This is analogous to a king who had an orchard. He stationed laborers there and he built a storage house at its entrance. He said: ‘Anyone who performs successfully in the labor of the orchard, he may enter its treasury; anyone who does not perform successfully in the labor of the orchard, he may not enter its treasury.’ So, too, anyone who amasses mitzvot and good deeds, here is the Garden of Eden. Anyone who does not amass mitzvot and good deeds, here is Gehenna. (Gehenna is a good thing in that it spurs man to act virtuously.)
(Genesis 45:8) "So it was not you who sent me here, but God; and He has made me a father to Pharaoh." I am like a creditor to him, as it is stated (Exodus 22:24), "Do not impose interest upon him." Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, "And he has made me a father," as it says, "which the Lord, your God, gives you" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). "For a man and his wife, leather tunics" (Genesis 3:21). "I will descend now and see their outcry" (Genesis 18:21). "The Lord who took me from my father's house and from the land of my birth" (Genesis 24:7). "And he sold his birthright" (Genesis 25:33). "Behold, now, I am old; I do not know the day of my death" (Genesis 27:2). "The fragrance of a field that the Lord has blessed" (Genesis 27:27). "And Oholibamah bore Jeush" (Genesis 36:5). "Eliphaz, the son of Esau" (Genesis 36:10). "These were the sons of Oholibamah, the wife of Esau" (Genesis 36:14). "They arose and went down to Egypt" (Genesis 43:15). "And I buried her there on the way" (Genesis 48:7).And he has made me a father to Pharaoh." And here are the names that came down to Egypt (Genesis 46:8). "So shall you say to the children of Jacob, and tell the children of Israel" (Exodus 19:3). "The children of Israel journeyed from Rameses" (Exodus 12:37). "For it is a sign between Me" (Exodus 31:13). "Five for the planks on one side" (Exodus 26:27). "We have no barricade against it." "And the priest shall take from its blood" (Leviticus 4:34), for if it is a lamb. "And when the zav becomes purified with living water" (Leviticus 15:13). "One lamb of the first year without blemish" (Leviticus 14:10). "All who come to join the ranks must be counted in their census" (Numbers 4:3). "From the first of your dough, you shall give" (Numbers 15:20). "Avenge the vengeance of the children of Israel" (Numbers 31:2). "And they came to Moses and to the congregation of the children of Israel" (Numbers 12:1). "The heads of the families of the house of Joseph approached" (Numbers 36:1). "But I have not the power to go up" (Deuteronomy 1:26). "And they shall inherit it, they and all the people of the land" (Numbers 32:22). "To give us into the hands of the Amorites" (Deuteronomy 1:27). "Nor take a mother upon her young" (Deuteronomy 22:6). "Brimstone and salt burning" (Deuteronomy 29:22). "Like the upheaval of Sodom and Gomorrah" (Deuteronomy 29:22). "I said, I would scatter them" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.
Is that so? Did not R. Mair say: "Whence do we know that even a Gentile who is occupied with the study of the Law, is likened to a high-priest? The passage says (Lev. 18, 5) Which if a man do, shall live by it. It does not specify priest, Levite, or Israelite, but states in general if a man, whence it may be inferred that a Gentile, too, who occupies himself with the study of the Law is equal to a high-priest. We must therefore say that they will not be rewarded for the observance equally with those who observe in accordance with their command; as R. Chanina said: "The reward for him who observes that which he is commanded, is greater than to him who observes the same without being commanded." The nations will then plead the following: 'Sovereign of the Universe, has then Israel, who has accepted the Torah, observed it?' To which, the Holy One, praised be He! will respond: 'I testify that Israel did observe the entire Torah.' 'Sovereign of the Universe,' the nations will say, 'is then a father fit to be a witness in the case of his son? Is not Israel called the son of the Eternal (Ex. 4, 22) My son, my first-born, is Israel.' His reply will be: 'Let heaven and earth testify that Israel observed the entire Torah.' Again they will object, saying: 'Sovereign of the Universe! The heaven and earth are also interested in this case, and therefore are not fit to be witnesses, for it is said (Jer. 33, 25) If My covenant be not … the appointed ordinance of heaven and earth, would not be established. And Resh Lakish said: 'What is the meaning of the passage (Gen. 1, 31) And there was evening and there was morning, the sixth day. Why the article Hay in the word Hashishi? From this it may be inferred that the Holy One, praised be He! stipulated with all that had been created during the six days to the effect that if Israel would accept the Torah, well and good, but if not He would return all of them to chaos and ruin.' Then the Holy One, praised be He! will say: 'Men of your nations may come and testify that Israel has observed the Torah. Nimrod may testify that Abraham did not worship idols. Laban may testify that Jacob was not suspected of robbery. The wife of Potiphar may testify that Joseph was not guilty of adultery. Nebuchadnezzar may testify that Chananyah, Mishael and Azaryah did not bow themselves to the image; Darius of Daniel, that he did not abolish prayer; Eliphaz the Themanite, and Bildad the Schuchite, and Zophar the Na'amathite may say of all Israel that they observed all the Laws; as it is said (Is. 43, 9) Let them bring their witnesses, that they may be justified.' They will then exclaim: 'Sovereign of the Universe! give it to us now, and we will observe it!' To which the Holy One, praised be He! will answer: 'He who has prepared on the eve of Sabbath [for the Sabbath] will have to eat, but he who has not prepared, what then will he have to eat on Sabbath? However, I have one easy, meritorious act; it is the Succah, go and perform it.' But how can you say so [that they will be permitted to perform it in the world to come]? Has not R. Joshua b. Levi said: 'What is the meaning of the passage (Deut. 6, 6) Which I command thee this day to do? i.e., this day to do, but not tomorrow to do; this day to do, but not this day to be rewarded (in this world).' We must therefore explain, this, because the Holy One, praised be He! does not deal despotically with His creatures. (Why is it called easy? Because it requires no expense.) Immediately thereupon, everyone of them will prepare a Succah on his roof, and the Holy One, praised be He! will cause the sun to penetrate it. As soon as the sun heats them, they would kick the Succah with their feet, and go away, as it is said (Ps. 2, 3) Let us break their bands asunder, etc. Why cause the sun to penetrate? Have we not said above that the Holy One, praised be He! does not deal despotically with His creatures? This is because Israel has also to go through such inconvenience of the sun when the summer solstice is postponed until the month of Tishri [touching the feast of Tabernacles]. (Ib. b) But did not Raba say that he who is afflicted by performing the command of Succah, is exempt from that obligation? Yea, but not to kick at it. The Holy One, praised be He! will then smile upon them. Said R. Isaac: "There is no smiling with the Holy One, but on that day."
Then again [let us ask], was then its fire created on the Sabbath eve? Behold, we are taught that R. Jose says: "The fire which the Holy One, praised be He! created on the second day of creation will never be quenched, for it is said (Is. 66, 24) And they shall go forth, and look upon the carcasses of the men that have transgressed against me; for their worm shall not die nor shall their fire be quenched. And R. Bana'ah, the son of R. Ulla. said: "Why was it not said Ki tob (that it was good) for the second day of creation? Because on the second day of creation the fire of Gehenna was created to which the term 'good' cannot be applied;" and R. El'azar said: "Although 'Ki tob' was not said on the second day of creation, yet God included it in the sixth day of creation; for it is said (Gen. 1, 31) And God saw everything that He had made, and behold it was very yood. [Hence we see that the fire of Gehenna was created on the second day and not on the Sabbath eve, as said before.] We must therefore say thus: The formation of its interior was created before the creation of the world, but its fire was created on the second day of creation; ordinary fire was first thought of by God [as a necessity for the world] on the Sabbath eve, but was not created until the night following the Sabbath. As we have been taught in a Baraitha, R. Jose says: "There were two things which God first thought of creating on the eve of the Sabbath, but which were not created until the night following the Sabbath, when the Holy One, praised be He! inspired Adam, the first man, with wisdom that resembled Him above, and he [Adam] brought two stones and struck them against each other, thus bringing forth fire; and the second thing [He thought of creating] was the mule."
Hezekiah said: "What is meant by the passage (Ps. 76, 9.) From heaven hast Thou caused (Thy) sentence to be heard; the earth feared and became silent. [How is it possible for both these things to happen simultaneously?] If it feared, it then trembled and was not silent? Or if it was silent, then it did not fear and tremble? We must conclude that it feared at the beginning but at the end it became silent." What caused the fear? As Resh Lakish said: What is meant by the passage (Gen. 1, 31) And it was evening and it was morning the sixth day. The Hay (the article) of the word Hashishi (the sixth) is unnecessary." We infer from this that the Holy One, praised be He! made a condition with Creation and said unto it, 'If Israel will accept the Torah, you shall endure, but if they do not I shall return you all into emptiness and void.' "
“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11). “He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths, (The following is a clear proof to what Rabbi Abbahu stated above (Maharzu).) as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31). Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.” (Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.) Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur. Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32), (This was stated by Nebuchadnezzar in praise of God.) I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.” Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8). (This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna).) [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations. Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.” Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1). (All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.)
Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends. (This is based on the verse: “He made everything beautiful in its time.”) Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15). (This is interpreted as a reference to Abraham.) Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him. Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife. (Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished. Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world.) Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1). (The midrash interprets the “book” in the verse as a reference to the Torah.) The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants. Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous. Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month. Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings. Rabbi says: Even for matters of transgression it is “beautiful in its time.” (“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.)
Another matter, “He made everything beautiful in its time” – Rabbi Berekhya said that Rabbi Abbahu said in the name of Rabbi Elazar: The schism that was between Reḥavam and Yerovam was fitting to have been between David and Sheva ben Bikhri, but the Holy One blessed be He said: The Temple has not yet been constructed and I am introducing a schism in the kingdom of the House of David? Rather, let the Temple be constructed and then, what will ultimately happen, will happen. Rabbi Binyamin said in the name of Rabbi Levi: “The world, too, He has placed in their heart” (Ecclesiastes 3:11) – He placed in their heart love of the world. Rabbi Yonatan said: He has placed in their heart fear of the angel of death. Neḥemya, son of Rabbi Shmuel bar Naḥman, said: “And behold it was very good” (Genesis 1:31). “And behold it was...good,” this is man; “and behold it was…good,” this is the good inclination, “very,” this is the evil inclination. Is the evil inclination “very good”? It is to teach you that were it not for the evil inclination, man would not build a house, would not marry a wife, and would not beget children, as Solomon says: “[I saw all toil and all skilled action;] that it is man’s envy of his neighbor” (Ecclesiastes 4:4). Rabbi Berekhya and Rabbi Abbahu said in the name of Rabbi Yoḥanan: “The world, too, He has placed in their heart” – He placed in their heart love of the world, He placed in their heart love of young children. To what is this matter analogous? [It is analogous] to a king who had two sons, one big and one small. The big one cleans and the small one sullies; nevertheless, he loves the small one more than the big one. Rabbi Aḥva son of Rabbi Zeira said: “The world [ha’olam],” the ineffable name was concealed [ho’olam] from them. (The word ha’olam is written in the verse without the vav such that it can be read ho’olam.) This is analogous to a king who made a feast [and] invited guests. Once they ate and drank, they said to him: ‘Give us swords and spears and we will play with them.’ He gave them myrtle branches and they struck each other and wounded each other. The king said to them: ‘If, when I gave you myrtle branches, this is what you did, had I given you swords and spears, all the more so.’ So too, the Holy One blessed be He said: ‘If, at a time when I concealed the ineffable name from them, they killed with appellations, (By invoking names of God in cursing other people.) had I given and revealed to them the ineffable name, all the more so.’ There was a Persian woman who cursed her son with one element of the ineffable name. Shmuel heard her and said: ‘Go prepare a shroud for him.’ Rabbi Ḥanina had knowledge of the ineffable name. When his death approached, he said: ‘Is there a person here to whom I can entrust it?’ They said: ‘Eneini bar Naḥshon is here.’ He sent for him and he came, and his own son entered and hid under the bed. When he was about to transmit it, that child sneezed. His father [Rabbi Ḥanina] said: ‘Go out of here. You are not worthy to hear it, and this one is not worthy to receive it.’ (Rabbi Ḥanina said to his son that he must leave because he is not worthy to hear it, and he also took this as a sign that he should not reveal the name to Eneini (Etz Yosef).) One doctor in Tzippori had knowledge of the ineffable name. When his death approached, he said: ‘Is there a person here to whom I can entrust it?’ They said: ‘Pinḥas bar Ḥama is here.’ He sent for him and he came. [The doctor] asked him [a question] and said to him: ‘Have you ever taken anything from a Jew?’ He said to him: ‘I have taken first tithe.’ [The doctor] resolved not to entrust it to him, saying: ‘Perhaps he will demand something from a person and he will not give it to him, and he will become angry with him and kill him.’ It is taught, one does not entrust the name to just any person, and not to one who has lived half his life, but rather, to one who has lived most of his life. In addition, one entrusts it only standing, and one entrusts it only in a place of purity, and near water. Initially, they would entrust it to any person. When the sinners became more prevalent, they instituted that it should be entrusted only to the modest among the priests, and the modest among the priests would obscure it in the melody of the priests. Rabbi Tarfon said: One time I ascended to the platform with Samson, my mother’s brother, and I cocked my ear in the direction of the High Priest, but he obscured it in the melody of the priests. And Rabbi Tarfon said: One time I heard it and I fell on my face. Those nearby, when they hear it, fall on their faces and say: “Blessed be the name of His glorious kingdom for ever and ever.” These and those (Those nearby and those farther away) would not move from there until the time when it was forgotten [shenitalem] from them, as it is stated: “This is My name forever [le’olam]” (Exodus 3:15), le’elem is written. (It is written without a vav, such that it can be read le’elem, meaning for concealment.) To what purpose? “But so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11). (This is to prevent people from discovering the secrets of Creation.)
{Because no happiness endures for a mortal,} (Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY (rt.: HLL). Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2): OF LAUGHTER I SAID: IT IS MAD (rt.: HLL)…. (Cf. PRK 26:2–3.) Are you willing to understand that even the happiness of the Holy One did not endure? When? When the Holy One created his world. He was very happy, as stated (in Ps. 104:31): MAY THE LORD BE HAPPY IN HIS WORKS. It also says (in Gen. 1:31): THEN GOD SAW EVERYTHING WHICH HE HAD MADE; AND BEHOLD, IT WAS VERY GOOD. < These verses are > to teach you that the Holy One found pleasure in and took pride in his works. Then he gave the first Adam an easy commandment, but he did not fulfill it. Immediately he rendered him a verdict (Gk.: apophasis.) < of death >, as stated (in Gen. 3:19): FOR DUST YOU ARE, AND UNTO DUST YOU SHALL RETURN. So he, as it were, did not remain in his happiness but said: I created everything only for the human, and now he dies. What pleasure is there for me? [Now surely if the Holy One] did not remain < happy >, how much the less shall the children of Adam < remain happy >! [It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]
(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’” (This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2.) [The verse refers] to whoever sings in a mahanaim dance (mahol), (As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het.) and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’” (Cf. PRK 26:2–3.) Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict (Gk.: apophasis.) [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”]. (PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2.) She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel. (According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10.) Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son, (PRK 26:2; Lev. R. 20:2.) and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”
Job said (in Job 14:4), “Who can produce something clean out of something unclean, no one.” After the Holy One, blessed be He, permitted the cow and forbade the camel, who could declare clean or declare unclean? Who has done so? Is it not the One? Is it not the singular One of the world? Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3), “as with the green grass, I have given you everything.” And it states (in Gen. 1:31), “And God saw everything that He had done, and behold, it was good.” Then after Israel stood by Mount Sinai, He increased Torah and commandments for them in order to give them a good reward. But if so, why did He not so command the first Adam? The Holy One, blessed be He, said, “When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he transgressed against it. He was unable to remain obedient to the command for a single hour. How did the Holy One, blessed be He, create Adam? R. Judah ben Pedayah said, “[Twelve hours make up the day.] In the first hour the first Adam arose in the thought of the Holy One, blessed be He, [with a view] to creation. (PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11.) In the second He consulted with the ministering angels and said (in Gen. 1:26), ‘Let us make man in our image.’ In the third He gathered his dust. In the fourth He kneaded him. In the fifth He shaped him. In the sixth He stood him up as a golem. In the seventh He blew breath into him. In the eighth He brought him into the Garden of Eden. In the ninth He commanded him, ‘Eat of this, and do not eat of that.’ In the tenth [Adam] sinned. In the eleventh he was judged. In the twelfth he was expelled.” Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said, “Would that someone remove the dust from your eyes, O first Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!” (Gen. R. 21:7; cf. Lev. R. 25:2.) One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23), “three years it shall be [forbidden] to you….” But in the case of the first Adam, it was told him, “Eat of this, and do not eat of that,” and he was not able to remain obedient to the commandment for a single hour. Instead (according to Gen. 3:6), “then she also gave some to her husband, and he ate,” but [when] your children were commanded to eat this and not to eat that, [they remained obedient to those commandments]. And [this obedience is] especially [evident] when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure.” For that reason, the first Adam was not commanded, because it was revealed to the Holy One, blessed be He, that he could not remain obedient to many commandments; as behold, he was commanded [only] one commandment, and he did not persevere with it. But in the case of Israel, when the Holy One, blessed be He, gave them many commandments, they observed them. He therefore expanded the Torah and commandments for them, and said to them (in Lev. 11:2-7), “These are the creatures that you may eat…. These, however, you may not eat…: the camel […]; the rock badger […]; the hare […]; and the pig.” Another interpretation of (Lev. 11:4-7). The camel (rt.: gml) represents the kingdom of Babylon, since it is stated (in Ps. 137:8), “O Daughter of Babylon, who are to be destroyed, fortunate is the one who repays you the recompense (rt.: gml) [with which you recompensed (rt.: gml) us].” The rock badger represents the kingdom of Media, since it made Israel into a corner and ownerless (as in Esth. 3:6), “to exterminate, to kill and to destroy all [the Jews]…”; (The exact relation of the rock badger (ha’arnevet) to Media is unclear. One possibility is suggested by Lev. 11:6, according to which the rock badger has marks of both uncleanness and cleanness. Lev. R. 13:5 reports two versions of such an interpretation. The Rabbis interpreted this mix to mean that Media produced a righteous as well as a wicked person (perhaps Haman and Mordecai or Haman and Darius the Mede of Dan. 11:1). According to R. Judah b. R. Simon, the last Darius was clean on the side of his mother Esther and unclean on his father’s side.) and likewise, the name of Ptolemy’s wife was rock badger (arnevet). The hare alludes to Greece, since it brought low the Torah from the mouth of the prophets. (Probably because prophecy ceased under Greek rule; but according to Lev. R. 13:5, “hare” alludes to the Greek kingdom, because Ptolemy’s mother was named “Hare.” Cf. yMeg. 1:11 (71d), according to which the Greek translators of Lev. 11:6 emended “hare” to “short-legged one” for the same reason. Cf. also Meg. 90b, according to which it was Ptolemy’s wife who was named Hare. In actuality the person named “Hare” (Gk.: Lagos) was Ptolemy’s father.) As it is stated (in Amos 8:11), “Behold days are coming says the Lord, God, and I will send a hunger…”; and it is written (in Amos 8:12), “And they shall wander from sea to sea….” How is this? In the future to come the Holy One, blessed be He, will issue a proclamation: Whoever has been engaged in such and such a commandment may come and receive his reward. Then the gentiles also will say, “Give us our reward, for we have performed a commandment.” The Holy One, blessed be He, [however] has said, “Whoever has observed the [commandments of the] Torah may come and receive his reward.”
"God fulfilled David's desires in his old age. As it says in Ecclesiastes 3:11, 'God has made everything beautiful in its time.' Rabbi Tanchuma taught, 'God created the world in its proper time.' This teaches us that the Holy One, blessed be He, created worlds and destroyed them when they were not fit to be created. He said, 'This is fitting for Me, and this is not fitting for Me.' Rabbi Simon said that it was fitting for Abraham to be created first, before Adam. But God said, 'If I create Abraham first and he fails, there will be no one to fix it. Rather, I will create Adam first, so if he fails, Abraham can come and fix it.' Another interpretation of 'God has made everything beautiful in its time' is that the three righteous people - Adam, Noah, and Abraham - were the foundation of the world. Everything God did was beautiful in its time. Hot fruits are eaten in the winter, and cold fruits are eaten in the summer. Everything God did in His world, He did beautifully. David said before God, 'Everything You have made is beautiful, and You have done it with wisdom.' And as it says in Psalm 104:24, 'How great are Your works, O Lord! In wisdom You have made them all.' But the foolishness You created, what pleasure is there in it? When a man walks in the marketplace and tears his clothes, and children run after him and people laugh at him, is this pleasing to You? God said to him, 'David, you call this foolishness, but one day you will need it.' And Solomon said in Proverbs 13:18, 'He who despises instruction will pay the penalty.' What is the penalty he will pay? He will be drawn towards it, as it says in Exodus 22:24, 'If you afflict him, he will cry out to Me.' Another interpretation of 'David, you call this foolishness' is that you will suffer and pray for it until it is given to you. David did not stop until he went to Achish's house, as it says in 1 Samuel 21:11, 'David got up and fled that day from Saul.' God said to him, "David, you are going to Achish while yesterday you killed Goliath and his brother, who kept the head of Achish, and his blood has not yet been avenged. And you are going to him with his sword in your hand. When they saw him, they said, 'Hasn't this guy killed our brothers?' They went to Achish and said to him, 'We will kill the one who killed our brother.' Achish replied, 'He did not kill him in battle, and your brother killed him outside of battle. And now that he has killed your brother, this is not how we deal with him.' (1 Samuel 17:9) If he is able to fight me and defeat me, then he shall rule over you." They replied, "If that's the case, then step down from your throne and give the kingdom to David." And so it is said, "Is not this David, the servant of Saul the king of Israel?" And we will be his servants. They were confused with words. At that moment, David was afraid and began to say, "In the day of my fear, I will trust in you." David began to ask and pray, saying, "Master of the universe, answer me at this hour." The Holy One, blessed be He, asked him, "What do you ask?" David said to Him, "Answer me with that folly that You created, which I read about You. Respond to me." He said to him, "Did I not tell you that 'He who despises the word will be destroyed'?" Since it is so, I give him to you." In his years, David explained to Abimelech his reasoning, and Abimelech was righteous as Abraham. When David heard this, he was frightened. And so it is said, "And David put these words in his heart." He acted like a madman and changed himself, and he wrote on the doors that Achish the king of Gath owed him 100,000 and his wife 50. And his daughter and mother were mad, and they shouted and behaved foolishly. Achish said to them, "Do you not know that I am lacking crazy people like you?" At that moment, David was happy that the madness had worked, and out of that joy, he composed this poem. The Holy One, blessed be He, said to him, "David, madness is good." This is what is written, "I will bless the Lord at all times." And so it is said, "Do everything beautifully in its time." And so it says in the beginning of Genesis, "And God saw all that He had made, and it was very good."
Another thing that is said in Proverbs 18:22 is "He who finds a wife finds a good thing." And here you say in Ecclesiastes 7:26, "And I find more bitter than death the woman." But if she is a wicked woman, there is no end to her evil. And if she is a good woman, there is no end to her goodness. Therefore, find a wife and find a good thing. Even before the creation of woman, what is written in Genesis 2:18, "It is not good for man to be alone." After she was created, what is written in Genesis 1:31, "And God saw all that He had made, and behold, it was very good." Therefore, find the good. Our sages said that anyone who does not have a wife is lacking five things. Lacking blessing, as it is said in Genesis 1:28, "And God blessed them." It says them, not him. Lacking life, as it is said in Ecclesiastes 9:9, "Live joyfully with the wife whom you love." Lacking joy, as it is said in Proverbs 5:18, "Rejoice with the wife of your youth." Lacking assistance, as it is said in Genesis 2:18, "I will make a helpmate for him." Lacking goodness, as it is said in Proverbs 18:22, "He who finds a wife finds a good thing." And when she is wicked, it is good to find that she brings all goodness out of her husband's home and makes him poor. But if she is a good woman, what is written about her in Proverbs 31:10, "A capable wife, who can find? Her value is far beyond pearls." And it is written in Proverbs 12:4, "A capable wife is a crown for her husband." And regarding this, it is said in Proverbs 19:14, "And he obtains favor from God." And also, it says in Proverbs 31:10, "An understanding wife is from God." Come and see how difficult the power of marriage is. In the Torah, in the Prophets, and in the Writings, God's name is mentioned in connection with marriage. In the Torah, as it is said in Genesis 24:50, "The matter emanates from God." In the Prophets, as it is said in Judges 14:4, "But his father and mother did not know that it was of the Lord." In the Writings, as it is said in Proverbs 18:22, "And he obtains favor from God." Therefore, His name is connected with marriage.
To Solomon, give Your judgments, O God, and Your righteousness to the king. This is what the scripture says, "Say ye of the righteous, that it shall be well with him" (Isaiah 3:10). Rabbi Isaac Luria explains that who is called a righteous person? This is the Holy One, blessed be He, as it says, "For the Lord is righteous; He loves righteous deeds" (Psalms 11:7). Why do we say that if we have merit, He will give us from our own, but if not, He will give us from His own righteousness? Is there a greater righteous person than God? Therefore, we say, "Say ye of the righteous, that it shall be well with him." Another interpretation is that "Say ye of the righteous, that it shall be well with him." Rabbi Ibo said, at the time when God created the world, He looked at what He had made and saw that it was very good (Genesis 1:31). Rabbi Yosei bar Chanina said that when God wanted to send Moses to Egypt, Moses asked Him, "What is Your name?" God replied, "I am that I am" (Exodus 3:14). You find written three times: "I will be," said the Lord, "mercifully, I created the world, and mercifully I will govern it." When Moses went and asked them, "What should we say to the righteous one of the world, who is good?" They replied, "The righteous one is good, and thus it says (Psalms 136:1), 'Give thanks to the Lord.' Another explanation: 'The fruit of His deeds' refers only to those righteous ones who leave the fruit of their actions to their children. Even David left the fruit of his actions to his son Solomon, as it says (2 Samuel 8:15), 'David administered justice and righteousness.' And even regarding Solomon, it says (Psalms 72:1), 'Give Your judgments to the king,' which means 'Give your judgments.' David said before the Lord, 'Master of the universe, give Your judgments to the king.' Just as You judge without witnesses and without warning, so may Solomon judge without witnesses and without warning.' The Lord replied, 'By your life, that is what I do,' as it says (1 Chronicles 29:23), 'And Solomon sat on the throne of the Lord.' Is it possible for a person to sit on the throne of the Lord? Isn't it written (Daniel 7:9), 'Thrones were set up, and the Ancient of Days sat.' Rather, [it means] that he judged as His agent, without witnesses and without warning. This is the judgment of prostitutes, as it says (1 Kings 3:16): "Then two women who were prostitutes came to the king." Rav said they were spirits, and Shmuel said they were actual prostitutes. Rabbi Benjamin said in the name of Rabbi Yehuda that they were prostitutes who had come before the king to be judged, as it says (ibid. 22-23): "One woman said, 'Please, my lord, this woman and I live in the same house,' etc. And the other woman said, 'No, the living child is mine, and the dead child is yours.'" Rabbi Simon said that the judge must weigh their arguments, for since the king heard their case and ordered that the child be cut in two, he began to speak wisdom, saying, "The Holy One, blessed be He, foresaw that this judgment was to come before Him, therefore He created for man two eyes, two ears, two nostrils, two legs, and two hands." He began by saying, "Cut the living child in two," but Rabbi Elazar ben Rabbi Elai said, "If I had been there, I would have put the executioner's cord around his neck. It was not enough that one died, but he would have sentenced the other to death as well." When they saw the king's scepter, they began to say (Ecclesiastes 10:16): "Woe to you, O land, when your king is a child." But when he said, "Give the living child to her and do not kill him," a heavenly voice came forth and said, "She is his mother." When Israel saw this, they said (1 Kings 10:8), "Happy are your people! How blessed are these servants of yours, who stand before you always, listening to your wisdom!" Rabbi Elazar said, "God appeared in three places: in the court of Shem, as it says (Genesis 38:26), 'She is more righteous than I'; in the court of Samuel, as it says (1 Samuel 12:5), 'And they said, 'I am a witness in this matter.' In the court of Shlomo, as it is said (1 Kings 3:27), 'Do not kill him, he is his mother.' How did Shlomo know this, since it is possible that the women exchanged the babies, and only a bat kol came forth and said, 'She is his mother.'
I said to the fools, "Do not be foolish." Rabbi Berachiah said in the name of Rabbi Levi, "It is written (Psalms 104:31), 'May the glory of the Lord endure forever.' When the Holy One, blessed be He, created the world, what is written (Genesis 1:31)? 'And God saw all that He had made, and behold it was very good.' The word 'saw' should be understood to mean 'rejoiced,' as it says (Exodus 4:14), 'And he will see you and rejoice in his heart.' Once you sinned, I lifted My Shechinah (Divine Presence) on high, and I am the God of the world, and I did not rejoice in My world, while the wicked are rejoicing. It is written (Psalms 104:31), 'Let the Lord rejoice in His works,' but it is not written here that He rejoices now, only in the future, and the wicked are rejoicing. Therefore, I said to the fools, 'Do not be foolish.' And the sages say that this refers to Elisheva bat Amminadav, who had four joys in her possession: Moses, her brother-in-law; Aaron, her husband; her brother Nahshon, the prince; and her two sons, who were deputy high priests. They entered to offer incense and were consumed by fire, as it says (Leviticus 10:1-2), 'And fire came forth from before the Lord and consumed them, and they died.' The righteous do not rejoice in this world, while the wicked do rejoice. Therefore, I said to the fools, 'Do not be foolish.' "
To conquer over the death of a loved one. This is what is said in Ecclesiastes 3:11, "He has made everything beautiful in its time." Rabbi Berechiah in the name of Rabbi Jonathan says, "Do not read (the word) 'shem' (name), but rather 'olam' (world). For God has placed the world in their hearts, and He has also placed the love of children in the hearts of their parents." It is like a king who had two sons, one older and one younger. The older was respected, while the younger was troublesome. Nevertheless, the king loved the younger more than the older. Another explanation Rabbi Jonathan gives is that God placed the fear of the angel of death in their hearts. Rav Berya in the name of Rabbi Samuel says, "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). This refers to the evil inclination. For if it weren't for the evil inclination, a man would not marry a woman, nor would he bear children, and the world would not exist nor would homes be built. Another explanation is that God concealed from humans the day of death and the day of judgment. David said, "Because You have hidden them from me, I sing about You." About the death of a loved one.
Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great, and Rabbi Berekhya in the name of Rabbi Elazar: This midrash came up with us from the Exile: (From Babylonia. Presumably, this is a way of stating that it is an ancient tradition.) Any place that “It was [vayhi]” is stated, [it alludes to] trouble. Rabbi Ḥiyya the Great: Any place that “It was [vayhi]” is stated, it can serve [to allude to] either trouble or joy. If it is trouble, there is none like it. If it is joy, there is none like it. Rabbi Shmuel said: There are five [instances of] “during the days of [bimei].” “It was [vayhi] during the days of [bimei] Amrafel” (Genesis 14:1) – what was the trouble there? They waged a war. [It is analogous] to the friend of a king who was located in a certain province. Because of him, the king took care of the province. One time, barbarians came and beset him [the king’s friend]. They say: Woe for us, the king will no longer care for the province as he had done. Likewise, the entire world was created only due to the merit of Abraham our patriarch; that is what is written: “They turned back and came to Ein Mishpat, (Ein Mishpat literally means ‘eye of justice’.) which is [hi] Kadesh” (Genesis 14:7). Rabbi Aḥa said: They came to beset the eyeball of the world. (Abraham.) The eye that overcame the attribute of justice in the world you seek to blind? (The midrash is rhetorically addressing the kings that attacked Abraham.) “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu Kadesh. (The word hi, meaning ‘which is,’ is spelled with a vav as the middle letter, which could be read as the masculine hu. The midrash is reading hi Kadesh as hu kidesh, he sanctified.) He [Abraham] sanctified [kidesh] the name of the Holy One blessed be He in the fiery furnace. (See Tanḥuma, Lekh Lekha 6.) When everyone saw that all the kings came to beset him, they began screaming: Woe [vai]; that is, “It was [vayhi] during the reign of Amrafel.” “It was during the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11) – [it is analogous] to the son of a king who had a tutor who sought to kill him. He [the tutor] said: If I kill him, I will be condemned to death by the king; instead, I will withhold his wet nurse from him, and he will die on his own. So did Aḥaz say: If there are no kids, there are no rams, and if there are no rams there is no flock, and if there is no flock there is no shepherd. So Aḥaz thought to say: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He, as it were, cannot rest His Divine Presence in the world. Therefore, I will seize all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥanina said: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Avin: Isaiah said: “I will wait for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no time that was as difficult for Israel as that time, as it is stated: “I will conceal My face” (Deuteronomy 31:18) – in this world. But from that moment, “I hoped for Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Was it [this verse] fulfilled for him [Isaiah]? “Behold, I and the children whom the Lord gave me” (Isaiah 8:18) – were they his [Isaiah’s] children? Were they not his students? It teaches that they were as dear to him as his sons. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: that is, “It was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? “I saw the land, and behold, it is emptiness and disorder, and the heavens, and their light is not” (Jeremiah 4:23) – [it is analogous] to a king who sent a proclamation to a province. What did the residents of the province do to it? They took it, ripped it, and burned it in fire. They said: Woe to us when the king becomes aware of these matters. That is what is written: “It was, as Yehudi would read three columns or four” (Jeremiah 36:23) – three or four verses. When he reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), (This is the fifth verse of the first chapter of Lamentations.) immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace, until the end of the scroll, upon the fire that was in the fireplace” (Jeremiah 36:23). Once they saw that it was so, they began screaming: Woe [vai]; that is, “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [It was] “to kill, and to eliminate all the Jews” (Esther 3:13). [It is analogous] to a king who entered a vineyard and three enemies beset him: The first began picking unripe grapes, the second began trimming the clusters, and the third sought to uproot all the vines. Likewise, the wicked Pharaoh begin picking the unripe grapes; that is what is written: “[Pharaoh commanded all his people, saying:] Every son who is born you shall cast into the Nile” (Exodus 1:22). The wicked Nebuchadnezzar began trimming the clusters; that is what is written: “[He exiled Yehoyakhin.…] and the artisans and the smiths, one thousand” (II Kings 24:15–16). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; Rabbi Yoḥanan said: All of them were one thousand. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Rabbi Yehuda son of Rabbi Simon said: These are the Torah scholars. Haman the wicked sought to uproot the entire egg; (Egg, in the sense of the very origins of Israel.) [as] they say buy [the hen] with the egg (A aphorism meaning that he sought to complete the task, leaving no future.) – “to destroy, to kill, and to eliminate” (Esther 3:13). When they saw that it was so, they began screaming: Woe [vai]; “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1) – [it is analogous] to a province that owed a tax to the king. What did the king do? He sent a tax collector to collect it. What did the residents of the province do? They took him, struck him, and extracted it [the money] from him. They said: What he sought to do to us we did to him. Likewise, during the days when the judges judged, an Israelite person would worship idols, and a judge would seek to bring him to trial, and he would come and flog the judge. He would say: What he sought to do to me, I did to him. Woe unto a generation whose judges are judged; (The midrash is reading the verse to mean that it was in the days that the judges were judged, i.e. punished.) that is, “It was during the days when the judges judged.” Shimon bar Rabbi Abba said in the name of Rabbi Yoḥanan: Everywhere that it [“it was,” vayhi] is stated, [it alludes to] trouble or to joy; if trouble, there is no trouble like it, if joy, there is no joy like it in the world. Rabbi Shmuel bar Naḥman came and suggested a [different] distinction: Everywhere that it says, “it was [vayhi],” [it alludes to] trouble, everywhere that it says “it will be [vehaya],” joy. But it is written: “God said: Let there be light, and there was [vayhi] light.” He said to them: Even that is not light of joy, as the world did not merit to use that light. By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When He perceived that the wicked were destined to appear, like the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, (After the Tower of Babel.) and like the people of Sodom, He took it [the light] away. That is what is written: “From the wicked their light is withheld” (Job 38:15). He sequestered it for the righteous in the future, as it is stated: “Light is sown for the righteous” (Psalms 97:11). They objected to him: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as the heavens are destined to wither; that is what is written: “As the heavens will be eroded like smoke” (Isaiah 51:6). They objected to him: Is it not written: “It was [vayhi] evening and it was morning, a second day.… third.… fourth.… fifth.… sixth” (Genesis 1:8–31). He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, e.g., it is necessary to sweeten mustard, lupines must be sweetened, and wheat requires grinding. But it is written: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as it is written: “For they placed me in the pit” (Genesis 40:15). But it is written: “It was [vayhi] on the day that Moses completed [assembling the Tabernacle]” (Numbers 7:1). He said to them: That, too, is not joy, as it was sequestered when the Temple was built, as it is stated: “Moses was not able to enter into the Tent of Meeting” (Exodus 40:35). (The verse does not seem to be related to the point. Perhaps it is brought to communicate that even on the day that the construction of the Tabernacle was completed, the celebration was tempered by the fact that Moses could not enter the Tent of Meeting.) But it is written: “It was [vayhi] when Joshua was [at Jericho]” (Joshua 5:13). He said to them: That too is not joy, as Joshua rent his garments, as it is stated: “Joshua rent his garments” (Joshua 7:6). (After the setback at Ai.) But it is written: “It was [vayhi] on the eighth day” (Leviticus 9:1). (The day of the dedication of the Temple.) He said to them: That too is not joy, as on that day Nadav and Avihu died. (See Leviticus 10:1–2.) But it is written: “It was [vayhi] when the king (David.) dwelled in his house” (II Samuel 7:1). He said to them: That too was not joy, as it was then that Natan the prophet came and said to him: “However, you will not build the House” (I Kings 8:19). They said to him: We said ours, now you say yours. (Prove that every place it says vehaya it is an expression of joy.) He said to them: It is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “It will be on that day that the Lord will set His hand again the second time, [to recover the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, each man shall keep [a calf of the herd and two sheep] alive” (Isaiah 7:21). “It will be [vehaya] on that day, that a great shofar will be sounded, [and they will come…and bow down to the Lord on the holy mountain in Jerusalem]” (Isaiah 27:13). “It will be that one who is left in Zion and he that remains in Jerusalem [will be called holy]” (Isaiah 4:3). They objected to him: It is written: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Israel made complete penance for their iniquities, on the day that the Temple was destroyed. Conclusion of the prologue to Rut Rabba
“The Lord spoke to Moses: Come to Pharaoh, and say to him: So said the Lord: Let My people go, and they will worship Me. If you refuse to let them go, behold, I will smite all your borders with frogs” (Exodus 7:26–27). “The Lord spoke to Moses: Come to Pharaoh.… If you refuse to let them go, behold, I will smite…” – that is what is written: “But the advantage of a land is in every way” (Ecclesiastes 5:8), and the entire midrash as it is written in Vayikra Rabba and in “This is the statute of the law” (Numbers 19:2): (See Vayikra Rabba 22:2; Bemidbar Rabba 18:22. ) Our Rabbis say: “But the advantage of a land is in every way” – even items that you view as extraneous in the world, like flies, fleas, and mosquitos, they were included in the creation of the world, regarding which it is stated: “God saw everything that He had made [and behold, it was very good]” (Genesis 1:31). Rabbi Aḥa son of Rabbi Ḥanina said: Even items that you view as extraneous in the world, like snakes and scorpions, they were included in the creation of the world. The Holy One blessed be He said to the prophets: ‘What do you think, that if you do not go on My mission I will have no emissary? “But the advantage of a land is in every way” – I will accomplish My mission even by means of a snake, or even by means of a scorpion, or even by means of a frog.’ Know that it is so, as were it not for the hornet, how would the Holy One blessed be He exact retribution against the Emorites, (See Sota 36a. ) and were it not for the frogs, how would He exact retribution from the Egyptians? That is what is written: “Behold, I will smite [all your borders with frogs].”
Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. (Abraham was as precious to the world as the eyeball is to a person. ) They sought to blind the eye [ayin] that confronted the attribute of justice in the world. (The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat]. ) “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu (The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].” “It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him. He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz? Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children? Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling. But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.” “It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him. The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple. Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors. The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed. When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’ So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1). Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them. That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days. See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him. They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed. They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin. They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4). They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple. Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).)
And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.
In this vein we find the following episode recorded in the Zohar (Parashas Emor 106b): Rabbi Shimon ben Yochai was walking along the road accompanied by Rabbi Aba and Rabbi Yose when they came upon a water channel. Rabbi Yose tripped and fell into the water channel, soiling his clothing, whereupon he said, “If only this water channel had not been created!” Rabbi Shimon said to him, “It is forbidden to speak in this manner, for it is of service to the world and it is forbidden to speak disparagingly of the servants of the Holy One Blessed is He. For it is written, ‘And God saw all that He had made and behold it was very good’ (Bereishis 1:31). This includes even snakes, scorpions and mosquitoes, all of which are called ‘servants of the King’ and ‘servants of the world,’ although human beings are unaware of it.”
“What is your craft?” (1:8). That is, “Recall how you performed your task in this world. How many lies and deceptions did you perpetrate in the practice of your profession and the pursuit of your livelihood? Make acknowledgment and do not be proud, for you can see that the day of your death is approaching. “And from where do you come?” (1:8). That is, “Cast aside your pride and arrogance and recall that you were formed from a putrid drop!” “Which is your land?” (1:8). That is, “Take note that you were created from the earth and that you will return to the earth.” “And of which people are you?” (1:8). That is, “Examine whether you have enough ancestral merit to protect you in your time of trouble.” These are the thoughts that the evil inclination awakens in a person’s heart as he lies upon his sickbed. (In light of this we can understand a passage in Midrash Rabbah, Bereishis 9:10. Commenting on the verse, “And indeed it was very good,” Bereishis 1:31, the Midrash first declares: “This refers to the evil inclination.” But afterwards the Midrash says: “This is the Angel of Death.” Perhaps what the Midrash is alluding to is that as death approaches even the evil inclination becomes good, arousing a person to repentance and confession.)
And our Rabbis, may their memory be blessed, said (Avot 3:1), "Keep your eye on three things, and you will not come to sin [...] From where did you come? From a putrid drop. And to where are you going? To a place of dust, worms, and maggots. And before whom are you destined to give an account and a reckoning? Before the King of kings, the Holy One, blessed be He." The explanation of the content is [that] when you think of from where you came, your spirit will be humbled and you will hate pride. And when you remember where you are going, you will scorn the world, recognize that its superfluous luxuries are nothing and only be involved with it for the service of the Creator, may He be blessed. And when you put into your heart in front of whom you will be giving a reckoning, fear of the Heavens will be upon you. And our Rabbis, may their memory be blessed, said (Genesis Rabbah 9:5), "'And God saw all that He had made, and found it very good' (Genesis 1:31) - this ('very good') is death." For even death is good, so as to subdue spirits, that there be fear of God upon the hearts and that they not make this world into the main one. But there are people that do not give time to their souls to understand their ends, because of their preoccupation with acquisitions of the world - like the matter that is stated (Job 4:21), "Their cord is moved, and they die, and not with wisdom." Its explanation is, is not their cord (yeteram, which can also be understood as their excess or advantage) - their money - moved from them in their move; for behold they have no benefit from it [when they die], yet it lost much good for them. For it caused them to die without wisdom, as they did not show wisdom to understand their end, to rectify their souls and prepare provisions for their journey, - like the matter that is stated, (Deuteronomy 32:29), "Were they wise, they would think upon this, gain insight into their future."
I have used this approach to explain why the Manna did not have the taste of cucumbers and melons, etc. as in Numbers 11,5. The Talmud in Yuma 75, and the Sifri on that verse explain that these fruits were harmful to nursing mothers. Since the Rabbis are on record stating that the Manna was capable of assuming any taste a person wanted, we must ask whether nursing mothers are not included in the definition of כל אדם, i.e. anybody? The real reason then is that in its primordial state the Manna was capable of assuming any taste. This potential was activated by the thoughts of the person about to consume it. Because of the fact that at least a minute amount of the other possible tastes would have been present at all times, and this could have had harmful effects on nursing mothers, G–d already had to exclude the taste of cucumbers, etc. from the primordial potential, i.e. כח היולי, of the Manna. Since we have stated that the total potential reposing in each of the seven days of Creation was used on subsequent days to further the creative activity on such day, we have 7 times 7=49 such potentials. By adding the primordial potential of all these individual potentials we get 50. When you consider the individual potentials of the various acts of Creation and combine them with more generalised potentials you will get a total of fifty. Rashi on Genesis 1,14, already tells us that on the first day of Creation, everything was created in כח, in its potential, though it was not actualised, i.e. did not become functional until the day the Torah reports about it in detail. Similarly, the last day of Creation, i.e. the Sabbath, combined all the potential creative forces within it. This is why the Sabbath is also called "week," seeing it comprises all the elements that make up the week. We therefore have five days of creative activity left, each one of which comprised 7 of the potentials (known as שערי בינה) mentioned previously. This gives you 35. By adding a small part of the three "general potentials" to each of these five intermediate days, i.e. the general potential of the first day, the Sabbath, and the primordial כח היולי, you will get a total of fifty. In this fashion we arrive at a different aspect of the relationship between the spiritual and the physical, i. e. the relationship of "five" and "ten" respectively. Five multiplied by ten makes fifty. This is a very ancient allusion to the ספירות, emanations of יסוד, the lowest of the emanations of the world of יצירה, and the emanation מלכות, the world of עשיה, respectively. The verse in which this is alluded to is Chronicles I 29,11, לך ה' הגדולה, הגבורה, והתפארת, והנצח, וההוד. "Yours O Lord are the greatness, might, splendour, triumph and majesty, yes, all this is in Heaven and on earth." Every one of these five (emanations) is made up of ten aspects, so that between them they total the fifty שערי בינה. This is supported by the end of the verse כי כל בשמים ובארץ. According to the Pardes Rimonim, this is a clear allusion to the "lowest" two ספירות. The word כל has a numerical value of fifty, and as such alludes to those fifty שערי בינה that between them account for all the potentials that exist. This is also the mystical dimension of the letter ה in the word “הששי,” in Genesis 1,31. It alludes to the seven times 7 days plus the כולל, general potential, which combined makes 50. The number 50 must be understood as five times 10, i.e. with the creation of the Sabbath, the material world, עולם הזה, had, so to speak been stamped with the seal of the spiritual world, the עולם הבא.
The number six in the six hundred thousand reflects the six directions in which the forces of the emanation תפארת radiate their influence. Israel, as the root cause and purpose of the creative process, acquired so much importance that each Israelite had to be individually counted. The number six and multiples thereof are so significant that the Torah was given on the sixth day of Sivan (or according to some on the seventh day of Sivan). In either event, the date alludes to a similar concept. The difference is only whether we consider the emanation מלכות in which the process which had taken place during the prior six emanations became visible, as included in the symbolism. Our sages, in commenting on the word יום הששי in Genesis 1,31 have described the six days of creation as a period during which all the matter which G–d created remained in a state of suspended animation until, with the advent of the giving of the Torah and its acceptance by 600,000 Israelites, the universe really qualified to become enduring (Shabbat 88). When Moses appeared in the Celestial Regions in order to take the Torah to the Jewish people and the angels challenged him, G–d told Moses to take hold of His throne, as reported in Shabbat 88. This was possible only because by acceptance of the Torah (i.e. the Ten Commandments) by the Jewish people which made them carriers of G–d's מרכבה. Israel itself had become G–d's throne. When the Torah speaks about כי תשא את ראש בני ישראל, "When you elevate the Children of Israel,” the Torah wishes to tell us that the "counting" is proof of the Jewish people having been elevated spiritually.
Creation i.e. בריאה, is divided into three "days." On the first "day," G–d created; on the second "day," He ensured that what He had created would endure. This was the day on which the Torah was given to the Jewish people, when the earth was both frightened and reassured in turn. G–d had added the letter ה to the Torah's report that "it was evening it was morning יום הששי, "the sixth day." [an allusion to Israel having to accept the Torah so that earth's continued existence would be assured based on Midrashim we quoted elsewhere. Ed.] יום הששי, "The sixth day," refers to the 6th of Sivan, the date on which the Jewish people accepted the Torah. G–d had threatened that non-acceptance would result in the world again being turned into Tohu (compare Shabbat 88). The third "day" of creation is the day when G–d's handiwork will undergo a complete rejuvenation in the messianic future, seeing that G–d's original handiwork had been largely ruined through Adam's sin (and that of his descendants). At that time the verse ישמח ה' במעשיו, "G–d will rejoice in His works," will be fulfilled (Psalms 104,31, the word ישמח having the same letters as the word משיח).
Remember that the creation of the universe proceeded under the parole of "truth," since the final letters in the words בראשית ברא אלוקים combine to make the word אמת. At the end of G–d's creative activities we again find this symbol for "truth" when we look at Genesis 1,31: “וירא אלוקים את וגו'.” The universe was created for the sake of man, i.e. אדם, who represents the Maaser, tithe of אמת. (The letter מ =40, being 10% of ת=400 and the letter ד in אדם being one tenth of the letter מ in the word אמת. The letter א in אמת, is of course, irreducible). The serpent was the first to introduce the lie into the universe by claiming that G–d had eaten from the tree of knowledge before being able to create the universe. Proverbs 16,28 describes the serpent when saying: "a quarrelsome one alienates his friend." By removing the first letter of the word אמת, all that you are left with is מת, "dead." When you remove the first letter from the word אדם, on the other hand, you are left with the word דם, blood. Anyone who is able to protest wrongdoing with a chance of success and fails to do so has blood inscribed on his head. Those were the people who, though they are described as observing the commandments of the Torah from א-ת, were not pious in the true sense of the word since they failed to admonish the other members of their society. Under such circumstances the letter מ which ought to symbolise a letter from the word for truth, i.e. אמת, symbolizes the word מות, death, instead. When the Talmud describes their piety in this manner, i.e. א-ת, it merely wants to draw our attention to the missing letter מ in those people's piety. Hence the Angel of Death had unrestricted control even over such Torah- observing people..
Since the havoc wrought on G–d's creation was due to the original נחש, and that serpent was ערום, sly, or naked, i.e. brazen, Israel descended into the "iron crucible" of Egypt to experience ערום ועריה (Ezekiel 16,7), facing Pharaoh who is described elsewhere as the תנין הגדול, the great sea monster, the serpent being עפר לחמו, having been condemned to subsist on dust (Genesis 3,14). The letters in the name Pharaoh, i.e. פרעה when re-arranged spell העפר "the dust." This is the reason the first miracle Moses performed transformed the staff into a תנין to allude to Pharaoh. In order to cleanse themselves spiritually from the pollutant of the original serpent, Israel had to perform עבודת פרך, hard labour. Since the pollutant of that serpent had kept permeating more and more of the human being, it required potent cleansing measures to eradicate it. Had there not been such a pollutant, man would have lived indefinitely. As it is, the only two means to regain the original state of man are afflictions while he is alive, and the experience of death itself. Exile is one of the manifestations of such afflictions. So we have a progression of afflictions which will culminate in serenity, light, until the original light of creation which has been hidden will be revealed again. Nowadays the world is desolate, due to the sin caused by the נחש, i.e. our sins. Physical death is described in Genesis as טוב מאד, very good according to Rabbi Meir (Genesis 1,31). This is because it is the catalyst that leads man to repentance and thereby to eternal life and resurrection (Midrash Hagadol).
ויהי כן, “and so it came to be.” The meaning of the word: כן, is that what came to be then is still so nowadays. Actually, according the sequence of the subject matter discussed by the Torah this statement could have been expected already immediately after the words: בין מים למים, “between one type of water and the other type of water,” in verse 6. The reason it was not inserted there is that it might have misled us into thinking that the separation by itself constituted the completion of a creative act by G-d involving the water. Nonetheless, seeing that a certain stage of the separation of the waters had been concluded, the Torah saw fit to insert the line: “it was evening, it became morning, a second “day.”Our sages in the Zohar on Parshat Eykev page 273, state that one does not do things “in pairs.” What they mean is that just as in the story of creation something that had been commenced on one day was not completed until the second day, [to avoid creating both types of water on the same day, Ed] there is no need to complete on the same day other matters that one has commenced on a certain day. The quotation we cited from the Zohar continues with: “just as one does not begin to do something in pairs so one should not complete it in “four.” The reason is that on the fourth “day,” the universe as we know it was completed; [except for the living creatures therein. Perhaps the deeper meaning of this is that man must not try to “copy” what G-d did at the time of creation so that he may not be viewed as competing with the Creator, as a form of idolatry. Ed. ] As to the fact that we do not read that “G-d saw that it was good,” at the end of the report of the second “day” of His creative activity, the reason most likely is that on that day gehinom, purgatory, was also created, as stated in Pessachim 54, and the Creator does not derive any satisfaction from having to consign any of His creatures to that region of the universe. We know this from Sanhedrin 39. Moreover it is written in Chronicles II 20,21: ויועץ אל העם ויעמד....בצאת לפני החלוץ ואמרים הודו לה' כי לעולם חסדו, “aftertaking counsel with the people.....as they went forth ahead ofthe vanguard, saying: ‘praise the Lord for His steadfast love is eternal.’” [The subject there is the miraculous salvation of Yehoshaphat and the army of Yehudah from a combined assault against them by three nations. Ed.] Our sages say that the reason that in this prayer of thanksgiving by the army of the King of Yehudah the attribute of G-d’s goodness is omitted, is that He does not enjoy the necessity of having had to kill His creatures, even when in fact they killed one another, as in that instance.(verse 23 there) Rabbi Elazar claims that on the sixth day of creation the Torah added the word: מאד, “very,” after the word טוב, “good, to make up for the missing “good” at the end of the report of what had been created on the second day.” (Compare Genesis 1,31)
In this vein, the nineteenth-century commentator Rabbi Samson Raphael Hirsch (Germany, 1808–1888) explained the conclusion of the story of creation in Genesis 1. Six times, God sees what He has made and pronounces it “good.” On the seventh occasion, we read, “God saw all that He had made, and behold it was very good” (Gen. 1:31). What is the difference between “good” and “very good”? “Good,” said Hirsch, means good in itself. “Very good” means good in its totality. It is a reference to the harmony of the universe despite its complexity (commentary to Gen. 1:31).
And it appears that we can resolve [the difficulty] with this version, based on what our Rabbis, may their memory be blessed, said (Shabbat 88a:6), "'The sixth day' (Genesis 1:31) - to say that everything is suspended and waiting until the sixth day of Sivan: If Israel accepts the Torah, it is for the better; but if not, the world will return to chaos and disorder." And it follows that since we see that heaven and earth exist today and that they did not return to being chaos and disorder, it is a sign that the Israelites accepted the Torah. And this is what he wrote that "heaven and earth will testify against them." And what is the testimony that they will testify? "That they exist forever," since their existence gives credible testimony of the Lord that the Israelites have already accepted the Torah. For, if not, they would not be existing and continuing but rather would have already returned to chaos and disorder.
The first kind of evil is that which is caused to man by the circumstance that he is subject to genesis and destruction, or that he possesses a body. It is on account of the body that some persons happen to have great deformities or paralysis of some of the organs. This evil may be part of the natural constitution of these persons, or may have developed subsequently in consequence of changes in the elements, e.g. through bad air, or thunderstorms or landslides. We have already shown that, in accordance with the divine wisdom, genesis can only take place through destruction, and without the destruction of the individual members of the species the species themselves would not exist permanently...He who thinks that he can have flesh and bones without being subject to any of the accidents of matter, unconsciously wishes to reconcile two opposites, viz., to be at the same time subject and not subject to change. If man were never subject to change there could be no generation; there would be one single being, but no individuals forming a species. Galen says correctly that it would be in vain to expect to see living beings formed from the blood of menstruous women and the semen virile, who will not die, will never feel pain, or will move perpetually, or shine like the sun. This dictum of Galen is part of the more general proposition:- Whatever is formed of any matter receives the most perfect form possible in that species of matter; in each individual case the defects are in accordance with the defects of that individual matter. The best and most perfect being that can be formed of the blood and the semen is the species of man... It is therefore impossible that man should be free from this species of evil. You will, nevertheless, find that the evils of the above kind which befall man are few and very rare. (Guide for the Perplexed. Part 3. Chapter 12. This same passage is quoted by Leibniz in his rejection of Pierre Bayle's argument that there is more bad than good in the world. Rosenbloom (p.168) suggests this might indicate that Malbim was familiar with Leibniz's Theodicy. Elsewhere, (glosses on Genesis 1:31) Malbim explains the origin of this dispute in epistemological terms:) Those who say that it [the world] is the best, do so on the basis of reason, for it is unimaginable that God would create other than the best...and God does not lack the wisdom to know what is the best nor the ability to make it...and so the world that He created is surely the very best that can be made...But those who say that the world is not the best possible, come to this conclusion by reason of sense perception and experience, seeing the defects in the world and the shortcomings and many evils to be found in it.
9) Moses may also have alluded to an interpretation in Shabbat 28 on Genesis 1,31: "it was evening it was morning the sixth day." According to the Talmud the letter ה before the word ששי refers to a pact made by G'd with His creation that in due course He would give Israel the Torah on the sixth day (of Sivan). Moses reminds the people never to forget that glorious day which they had experienced when G'd had revealed Himself at Mount Sinai. They were to remember that creation itself continues to exist only for the sake of that day. This must be enough to remind their hearts to be constantly aware of the awesomeness of their obligation to observe the path of Torah. The words כי ה׳ הוא האלוקים are a continuation of the words והשבות אל לבבך. By contemplating the day on which G'd revealed Himself on Mount Sinai, the whole world found out that there is no other G'd in heaven nor on earth. This is parallel to what we learned in the Mechilta on Exodus 20,2 that when G'd began the decalogue He referred to having manifested Himself publicly when He took the Israelites out of Egypt. The author of the Mechilta there quotes Isaiah 48,16 who said: לא מראש בסתר דברתי, "From the beginning I did not speak in secret."
And with this, we will come to the explanation: and it is that the Master, may His name be exalted, created everything - all that He created in the world; places and all that exists, and the skies and the earth - in one word. And this is what it states, "Bereishit bara Elohim et hashamayim ve'et haarets" ("In the beginning, God created the heavens and the earth"), and is exact to use the word et twice; to include all that is found in the world. And since the creations are numerous, as beyond the ten things that are recognizable and visible to everyone's eye - as were counted by the Sages, of blessed memory (Chagigah 12a), and this is what they said, "and ten things were created on the first day: heavens and earth, light, darkness, chaos and void, etc. water, wind" - besides these things, there are other creations that are hidden and absorbed by the powers of the foundational elements; some of them are recognized by way of dissection, some of the them by way of composition, some of them through the changing of time, some of them through the power of hyle, and [they] are too many to count. For this reason, the Creator grouped them into two large and enormous parts: in the havens and in the earth. And these are the two inclusions that were included in His saying "et hashamayim ve'et haarets," and in one proclamation did He, may He be exalted, create everything. And you will find that they, of blessed memory, said (Rosh Hashanah 32a), "[The word] 'In the beginning' [counts as a] proclamation [of creation], since with it were completed the ten proclamations with which the world was created (as there are only nine obvious proclamations of creation and this would be the tenth one)." Everything was created in the first of all [the proclamations] but it was not yet arranged, and all of the creations were there but they lacked order; and the Holy One, blessed be He, ordered them, each thing in its day: on the first day, He set up and separated the light from the darkness and the darkness acquired its place and the light acquired its place; and on the second day, etc.
וירא אלוקים את האור כי טוב, “G’d saw the light that it was good, etc.” According to the plain meaning of this verse, the word וירא, “He saw,” means that G’d approved of what He saw and decreed that it should endure. In Talmudic Hebrew we find the word ראה, “he saw,” as a sign of approval such as when the Talmud says in Ketuvot 109 רואה אני את דברי אדמון, “I approve of the words of the sage called Admon.” You will find that these words are attributed to G’d on every day of the creation, i.e. He surveyed what had developed and approved of it. G’d decreed permanence for each of the phenomena or creatures which had come into existence. If G’d’s goodwill would depart from these phenomena even briefly they would turn back into nothingness. This is why He sealed the entire creative process (Genesis 1,31) with the words והנה טוב מאד “and here it was very good.” These words expressed G’d’s desire that the universe would endure. As to the additional words ואת האור in our verse instead of merely the words וירא אלוקים כי טוב, they were needed as otherwise we would have thought that the words כי טוב referred to the creation of heaven and earth instead of to the creation of light. G’d did not yet decree that heaven and earth should endure seeing they were incomplete and only on the second day did the separation of heaven and earth occur when the רקיע,”firmament” was created to divide between them. Finally, on the third day, the upper waters and the waters in the lower regions were separated. This completed the process of creating heaven and earth. At that point G’d decreed that they should endure and He said: “it was good.”
You will find a total of 18 sequences in the written Torah in which the tetragrammaton has been spelled either forward or backward either in the last letters of the words or the first letters of the words of a sequence of four words, such as the ones we showed you in verse 39. Seeing that our verse (39) is the last of these 18 examples, I have used the opportunity to list all of them and to elaborate a little about them. The following is the sequence in which these 18 groups of four words each appear in the Torah; I am listing first four examples in which the first letters of the respective words read forward spell the tetragram 1) (Genesis 1,31) יום הששי ויכולו השמים. 2) (Genesis 38,24-25) יהודה הוציאוה ותשרף היא. 3) )Exodus 4,14) ידבר הוא וגם המה. 4) (Deut. 11,2) ידו החזקה וזרועו הנטויה. These are the four examples in which the letters of the tetragram appear in the proper sequence, i.e. right to left and as the first letters in each of the words. The next 4 examples refer to the last letters of the four words respectively, but they too are read from right to left. They are: 5) Genesis 19,13) .פנ'י ה-' וישלחה-ו ה-'. 6) (Ex. 3,13) ל-י מ-ה שמ-ו מ-ה. 7) (Deut. 24,8) נק-י יהי-ה לבית-ו שנ-ה. 8* מ-י יעל-ה לנ-ו השמימ-ה, (Deut. 30,12). The next 10 examples all feature the sequence of the letters of the tetragram from left to right, i.e. backward. (sometimes these letters are at the beginning of the words in question, sometimes at the end, such as in our example in the verse above). In all these examples the allusion is to the attribute of Justice. You can figure these out for yourselves by looking at: 9) Genesis 11,9 ו-משם ה-פיצם י'-ה;ה-ארץ it is clear from the context that the attribute of Justice had been poised to strike at all these people at that time. The same is true of 10) (Genesis 44, 3-4) ה-מה ו-חמוריהם ה-ם י-צאו. The Torah already alludes to the impending crisis when the goblet will be found in Binyamin’s sack. [I am only pointing to the verses now without elaborating. Ed.] Exodus 4,15; Exodus 4,14; Exodus 4,3; Exodus 16,7; Exodus 26, 21-22; Numbers 1,51 (compare commentary by author). Numbers 5,18 (compare commentary by author). Numbers 14,24-25 (compare commentary by author). Numbers 14,43. Finally, there is our verse here completing the ten occasions when he Torah provides allusions that the attribute of Justice, as an appendix of the tetragram, was invoked by G’d. By way of contrast, the eight examples we quoted first, in which the respective letters of the tetragram appear in their usual order, i.e. from right to left, are indications that the subject matter is the attribute of Mercy. Seeing that between them we have a total of 18 such 4-word sequences, the easy way to remember this is by reference to the short line חי ה'.
What Moses requested when he said: “please show me Your ways,” was something that it is possible for G’d to grant, i.e. a display of His adjectives, attributes. This is why He said: “I will let all My goodness pass before you, i.e. I will display all these adjectives of Mine to you.” G’d referred to the description of the מעשה בראשית, the story of creation, as reported in Genesis chapter one which concluded with the words that after G’d had reviewed it He described it as “very good.” [Perhaps we are justified in understanding the author to mean that this chapter of the Torah was inserted in response to Moses’ request at this time. Ed.] When G’d used the expression: “it was very good,” He meant that having reviewed the universe’s response to His creative directives convinced Him that nature would accomplish the task the Creator had set for it. By piecing together the various directives G’d had employed in creating the universe, Moses was able to obtain a good picture of G’d’s various attributes in action. Concerning Moses’ second request that G’d reveal to Him His essence, i.e. הראני נא את כבודך, G’d responded that this was a request which could not be granted to mortal man by reason of the fact that he was only a mortal creature. G’d “softened” His refusal by adding: “there is a place beside Me,” i.e. I will grant you as much insight into the nature of My being as it is possible for man while a living human being to absorb. When G’d added; וראית את אחורי, He referred to all the tangible matter He had created. A creator or artist leaves behind him tangible traces of the objects he has formed. G’d meant that the physical world such as it is is the evidence which reveals something about the nature of the Creator who called it into existence. The word אחורי is similar in meaning to “something which was left behind, thrown away, discarded.” G’d meant to convey that His discards are a far cry from granting insight into His true essence. This may be the reason why Onkelos translated the words את אורי as ית דבתראי, “that which is behind Me.” He meant all the evidence of My creative activity I have left behind for all to see. All of them are only incidental to me, not related to My essence. The words ופני לא יראו, “My face is not subject to being seen by man,” mean that the true essence of G’d cannot be comprehended by man at all. According to Onkelos who renders the word ופני as ודי קדמאי, the meaning is that there are imposing creations, i.e. supra-terrestrial beings, beings which have no bodies, which can also not be properly understood by man. G’d relates to these beings as being “in front” of Him rather than the terrestrial beings which He described as being “behind” Him.” This means also that seeing these beings are “in front” of G’d they are constantly under His active supervision.
It is also possible to understand the word משכן as derived from the word המשכה, “conduct, continuation, etc.” This would symbolise the fact that the terrestrial Tabernacle was an extension, a continuation of the Tabernacle in the celestial regions. The Temple in our regions draws on the spiritual input from the Temple in the celestial regions. The Temple in those regions is known as זבול, this is why Solomon said in his prayer at the consecration of the Temple he had built: בנה בניתי בית זבול לך, “I have most certainly built for You” (a house which parallels the בית זבול). This is also the mystical dimension of Judges 5,14 ומזבולון מושכים בשבט סופר, “and from Zevulun who so far were only engaged as scribes.” (In this instance they joined the battle against Siserah and his chariots, though they were basically not warriors. Ed.) The message Devorah conveys is that the spiritual inspiration which scribes such as the members of the tribe of Zevulun could draw on from celestial sources they employed in helping their people in that battle. The word סופר in that verse is an allusion to the ספירות, the emanations which G’d used in the creation of the universe. No doubt, Devorah referred to the lowest emanation, מלכות, the one which is part of the עולם העשיה, our own terrestrial universe. Just as the Torah spoke of “the day on which the Lord G’d made (finished) the universe” (Genesis 2,4), saying also that when G’d reviewed His handiwork at the end of the six days “He saw that it was very good” (Genesis 1,31), so when the Tabernacle was completed the Torah writes: “It was on the day Moses completed the Tabernacle” (Numbers 7,4), as well as 39,43 “when Moses took a look at all the work and here they had performed it (i.e. it was good).” Just as the creation of the world did not interfere with the Sabbath, the day of rest, so the building of the Tabernacle was not allowed to interfere with the Sabbath legislation, i.e. no work was performed for it on the Sabbath. This is the reason the Torah wrote in connection with the report about the construction of the Tabernacle that “work shall be performed (on it) during six days,” (excluding the Sabbath). Just as the world as we know it is slated to be destroyed before it is going to be renewed after a period our sages describe as 1000 years of Sabbath (Sanhedrin 96), so both the Tabernacle and the Temple were slated to be destroyed only to be rebuilt in due course. Just as after the creation of man and his having been placed in the garden G’d commanded him to observe certain rules and not to eat from the tree of knowledge, so we find that Moses issued certain instructions in 36,6. Just as G’d had told the universe to stop continuing to expand, i.e. He said די, “enough” (Bereshit Rabbah 46,2), so Moses also declared the contributions for the Tabernacle as being sufficient and ordered the people to stop bringing more, the Torah saying והמלאכה היתה דים, “and there were sufficient materials, etc.” (36,7). According to a kabbalistic interpretation the word מלאכה instead of something more appropriate, meant that it referred to the מלאכת שמים וארץ, the work of constructing heaven and earth, i.e. the Tabernacle was a replica of the creation of heaven and earth.
The 42-lettered name of G’d is the one He employed while calling the universe into existence. By means of this name G’d extracted a ראש, beginning from the letter ב which symbolized בהו, the state of chaos prevailing amongst the universe’s raw materials prior to G’d’s first directive that there be light. [There are 42 letters in the opening words of Bereshit. They conclude with the letter ב in the word ובהו in the first verse, compare בראשית ברא אלהים את השמים ואת הארץ והארץ היתה תהו וב. The message is that up until that point all was chaos. At that point, i.e. #42, G’d intervened and began to create an orderly universe. Ed.]. The first three letters (i.e. the first three words) of the prayer אנא בכח גדולת ימינך, the one composed of 42 words corresponding to the 42-lettered name of G’d, begin with the first three letters in the aleph bet. When added to one another 1+2+3 =6 they allude to the six days during which the universe was created, the six directions there are, i.e. north, east, south, west, up and down; these directions are also considered the “seal” of the Creator as I explained in connection with the word יום הששי on Genesis 1,31. The seventh word, commencing with the letter ש, [what is meant is the beginning of the last line in the אנא בכח prayer starting with the word שועתנו, Ed.] meaning אש, is an allusion to the seventh emanation i.e. the attribute of Justice. [At this point the author deals with the meaning of the vowel shuruk which serves as signature of G’d, etc. I confess I have not understood this. Ed.]
A Midrashic approach to the words: “it was on the eighth day” (based on Tanchuma Shemini 2) David says in Psalms 75,5: אמרתי להוללים אל תהולו, “I said to the frivolous men: ‘do not be frivolous!’” Instead of reading אל תהולו, read אל תחולו, “do not break out in dance.” The reason is that true joy does not linger with man in this world but only in the world to come. Many people who rejoice and are happy today may find that on the morrow they have no such cause for happiness and exuberance. This is why Solomon, [using the same expression as David, מהולל, Ed.] said: (Kohelet 2,2) לשחוק אמרתי מהולל, “of revelry I said: ‘it is mad!’” If you require proof of the truth of both statements take a look at what happened at the creation. When G’d completed His handiwork at the end of 6 days and He reviewed it (Genesis 1,31) He was very pleased as we know from Psalms 104,31: “may the glory of the Lord endure forever, may the Lord rejoice in His works!” In the verse from Genesis we are told that “G’d looked at His entire handiwork and behold, it was very good!” Only a few chapters later (Genesis 6,6) the Torah reports וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו, “Hashem had to comfort Himself that He had made man on earth, and it caused Him sadness in His heart.” Keeping this verse in mind, Assaph said in Psalms 75,5 not to indulge in frivolous merriment. If even G’d’s joy did not endure, how much less is the chance that man’s joy on earth will endure! Avraham progressed in his life and became exceedingly great and wealthy killing the most powerful kings on earth in the process. In his old age G’d gave him a son from Sarah. His joy was unbounded. A few years later G’d commanded him to take his son and to offer him up as a sacrifice. Even after having mastered that trial and being commended by G’d (Genesis 22,16-17), he went back from Moriah and had to bury his beloved wife Sarah. His joy had been short-lived. He even had trouble being given a suitable plot where to bury Sarah. In the end, he was literally fleeced, having to pay an astronomical sum of 400 shekel for a hole in the ground. Yitzchak who enjoyed phenomenal success in Gerar, seeing his investment returned one hundred-fold, (Genesis 26,12) faced expulsion shortly thereafter as the Philistines became jealous of his wealth. His joy had been very short-lived. After Avimelech realized that he had wronged him and apologized and made a treaty with him (Genesis 26,28) and he surely thought that “he had it made,” we read that his eyesight failed him and that he almost made a fatal error bestowing the blessing on a son whom he had considered worthy but who in the event had been unworthy all along. His joy had proven to be short-lived. If a Yitzchak who had been a living example of what it means to be a “total-offering, i.e. burnt-offering,” was not allowed permanent joy on earth, i.e. the fruits of his total dedication to G’d’s command, how much less may we ordinary mortals expect joy on earth to be enduring. Yaakov experienced great joy when he had the dream with the ladder, seeing angels ascending and descending, a promise from G’d that He would be with him, etc. (Genesis 28, 12-13). Not long afterwards he experienced a whole string of misfortunes, beginning with being tricked out of his chosen wife Rachel, the rape of Dinah, and concluding with the disappearance of Joseph. If Yaakov the righteous, of whom G’d had said that He would boast of such a man (Isaiah 49,3), could not hold on to his joy in this life, what can we lesser individuals expect in the way of enduring joy on earth? Joshua experienced great joy in his time, he settled the Jewish people on their land, killed 31 Kings, was promised by G’d that no one would rise against him successfully, and enjoyed unchallenged authority by his people (compare Joshua 1,18) but died without leaving behind any children. Surely, this must have dimmed his joy on earth. If this was his lot, how much less joy can the righteous in our time expect to enjoy while on earth! The High Priest Eli who did have sons had to experience the loss of the Holy Ark, the curse on his children who had disgraced him. When he died at a ripe old age the immediate cause of his death was the news that both his sons had been killed in battle (compare Samuel I 1,9; 1,10). If this happened to a righteous person such as the High Priest Eli, what sort of joy can there be in store in this world for the wicked? Consider the fact that on this day, Elisheva, daughter of Aminadav experienced greater joy than any man or woman before her. She saw her husband begin his career as High Priest; Her brother-in-law, Moses, became king of Israel. Two of her sons became deputy High Priests. Her brother Nachshon became the first of the princes to be honoured with bringing the sacrifices by laymen. Even she did not long remain in such a blissful state of joy seeing that two of her sons, Nadav and Avihu, died on the very same day at the hands of G’d. Considering all these examples we need not be surprised at Solomon’s warning not to be frivolous, not to dance with joy, as such joy is apt to be all too brief.
ויאמר ה' לא ידון רוחי באדם לעולם, G’d either said this to Himself, or to Noach. My father of blessed memory (Joseph Kimchi) explained the line לא ידון in the same sense as the word מדון in Proverbs 15,18 as referring to a struggle, strife. The soul G’d had blown into Adam’s nostrils was meant as an antidote to the pull of the raw material man was made of. The body, basically is in tow of the animalistic urges of the animals, something natural, seeing that man’s own body is made of the same raw material as are the animals. G’d now decided to grant man an extension of 120 years to do תשובה, repentance, failing which He would wipe out mankind from the earth. Other commentators, including Ibn Ezra, explain the word ידון as related to נדנה in Chronicles I 21,27 וישב חרבו אל נדנה, “he returned his sword to its sheath.” Actually, if correct, the word ידון should have been spelled with a dagesh in the letterד, replacing the missing letter נ, however, in this instance, instead of such a dagesh, the Torah simply omitted the letter נ at the beginning, as it did in Genesis 25,29 ויזד יעקב נזיד where the letter נ in front of the letter ז has also been omitted. At any rate, the meaning of the expression is that G’d would not let His spirit rest until both man’s body and spirit would be wiped out. Rabbi Yishmael son of Yossi, (Bereshit Rabbah 26,6) understood this verse as G’d saying that when the time would come to share out reward to the righteous, these people would not participate in it. He was speaking of ידון in the sense of “passing judgment.” Rabbi Shimon ben Lakish as well as his colleague Rabbi Yannai, said that there is no such thing as the popular concept of a hell, gehinnom, lasting a long time, but that at the time when G’d passes out judgment the wicked will be burned by the fiery heat of a flame. They based themselves on Maleachi 3,19 הנה יום בא בוער כתנור, “here a day will come when the fire will burn as in a furnace.” The other sages said that there most certainly is such a thing as gehinnom, as we have a verse in Isaiah 31,9 נאום ה' אשר אור לו בציון ותנור לו בירושלים, “says the Lord Who has a fire in Zion and an oven in Jerusalem.” Rabbi Yehudah bar Ila-i claims there is neither a specific day, nor a specific place such as gehinnom, but fire will come forth from the very bodies of the wicked and will consume them with its heat. He based himself on Isaiah 33,11 תהרו חשש תלדו קש רוחכם אש תאכלתם, “you shall conceive hay, give birth to straw; My breath will devour you like fire.” We have also written what the sages of the Midrash wrote concerning the matter of gehinnom in connection with Genesis 1,31 וירא אלוקים את כל אשר עשה והנה טוב מאד, “G’d saw all that He had made and here it was very good;” the point made there was that the word טוב refers to Gan Eden, whereas the expression טוב מאד, refers to gehinnom. [refer to page 72 in my translation. Ed.] Rabbi Yehudah in the name of Rabbi Ila-i (also in Bereshit Rabbah 26,6) interprets the words לא ידון רוחי עוד, that “these wicked spirits of man will never be allowed to come to rest before Me.” Various sages concur that the generation destroyed during the deluge will neither be judged for an afterlife during the time that the world awaits its own rejuvenation, nor will it be judged (if any are fit) to be resurrected in the world following the interval between our present world being turned into chaos and the subsequent resurrection of the deserving from the former world. (Sanhedrin 107)
A CROWN OF GOLD ROUND ABOUT. “This is a symbol of the crown of royalty, for the table represents wealth and prominence, just as the Rabbis say (Yebamoth 24 b: “He who becomes a proselyte for the sake of ‘the royal table.’”) ‘the royal table.’” This is Rashi’s language. And this explanation is indeed the truth, for in this lies the secret of the table [in the Tabernacle]. For since the time that the world came into existence, G-d’s blessing did not create something from nothing; instead, the world follows its natural course, for it is written, and G-d saw every thing that He had made, and behold, it was very good. (Genesis 1:31.) But when the root of the matter (Job 19:28.) already exists, the blessing descends upon it and increases it, just as Elisha said, tell me; what hast thou in the house? (II Kings 4:2.) and then the blessing came upon the pot of oil that she already had, and she filled all the vessels from it. (Ibid., 6.) And in the case of Elijah it is said, The jar of meal was not spent, neither did the cruse of oil fail. (I Kings 17:16.) And so also was the case with the showbread on the table; upon it rested the blessing, and from it came abundance to all Israel. That is why the Rabbis have said: (Yoma 39a.) “Every priest who received even only as much as the size of a bean [of the showbread] ate it and was satisfied.”
AND WHEN SHE SAW HIM THAT HE WAS GOODLY SHE HID HIM. It is a known fact that all mothers love their children, goodly or ungoodly, and all of them would hide them [from harm] with all their might. There is thus no need for Scripture to explain that he was goodly. But the meaning of this goodliness is that she saw in him some unique quality which, in her opinion, foreshadowed that a miracle would happen to him and he would be saved. Therefore she applied herself and thought of ways to save him. When she saw that she could hide him no longer, she thought of saving him by another device. She made him an ark of bulrushes [and put him among the reeds at the side of the river], and his sister placed herself at a distance (Verse 4.) — so that the Egyptians would not recognize her — to know what would be done to him. (Verse 4.) All this is support for the words of our Rabbis who expounded, (Sotah 12a.) “That he was goodly, namely, that the whole house became filled with light,” and for what the Rabbis have said, (Miriam prophesied, “My mother is destined to bear a son who will deliver Israel” (Sotah 13 a).) i.e., that Miriam prophesied, “Mother is destined to bear a son who will deliver Israel.”
AND G-D SAW THE LIGHT, THAT IT WAS GOOD. Rabbi Shlomo [Rashi] wrote: “Here too (A reference to Rashi’s similar comment on the first word of the Torah — bereshith (see above). The difficulty here in the text is twofold: (a) It is first written, and darkness was upon the face of the deep, and then G—d said, Let there be light. Thus there already was a separation between light and darkness. Why then does Scripture continue by stating, and G—d divided the light from the darkness? (b) Concerning all other acts of creation, the expression “And G—d saw that it was good” is found at the completion of the act of creation, while here this phrase is written (in the beginning of Verse 4) before the completion. The Agadah, which Rashi quotes, answers: (a) vayavdel means here that He set apart the light for the righteous in the world to come. (b) ki tov (that it was good) could not have been written after the separation of the light for the righteous from the ordinary light, since the remaining light was no longer perfect. Therefore, ki tov is mentioned before the setting aside of the light.) we must depend on the words of the homiletic Agadah G-d saw that the wicked were unworthy of using the light, and so He set it aside for the righteous in the World to Come. But according to the plain meaning of the verse, explain it thus: He saw that the light was good, and that it was not seemly for it and the darkness to function in a confused manner. He therefore assigned the one’s sphere of activity to the daytime and the one’s sphere of activity to the nighttime.” And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw), (Daniel 10:7.) which refers to the thought in the heart. And He divided refers to His giving them different names.” (Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.) But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’ (Verse 6.) And G-d said, ‘Let the earth put forth grass.’ (Verse 11.) And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes, (2:13.) and similarly, And the woman saw that the tree was good for food. (Genesis 3:6.) In the language of the Rabbis we also find, “I see the words of Admon.” (Kethuboth 109a.) Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’ (II Samuel 15:27.) The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good, (Verse 31.) so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good. (Verse 10.)
ותלד בן. ותרא אותו כי טוב הוא ותצפנהו, anyone who translates this as “she (only) hid him because he was good, is lying.” Mothers display mercy for all their children. If this is so, we need to explain the reason why the Torah added the words כי טוב הוא. At the end of the story of creation in Genesis 1,31 the Torah wrote וירא אלוקים את כל אשר עשה והנה טוב מאד. G’d, at the end of six days of creation surveyed all He had done to find out if any of it needed improving. He was pleased to find that all had turned out as He had wished it to be.”
בראשית ברא אלוקים, let the “intellectuals” realize that all the words of our sages and their interpretations are true and accurate. This is what the Talmud (Shabbat 63) had in mind when it quoted Rav Kahane saying that he had studied the Talmud until the age of 18 and had not yet appreciated that although the laws of the Torah are derived from the text, none of the interpretations are such that they can uproot the plain meaning of the text. They are based on anomalies in the text, not on the text itself wherever the law derived from the Torah appears to conflict with the plain meaning of the text. One example is Genesis 2,4 where the word בהבראם, a most unusual construction, used by the sages to declare that the world was created “for the sake of, or with the help of אברהם,” (Bereshit Rabbah 12,9) seeing that the letters in that word are the same as the ones in the name אברהם, [though in a different sequence. Ed.] I shall list the explanations of earlier commentators of old, in order to demonstrate why I did not follow in their footsteps. Some scholars understand the first verse to mean that “at the beginning G’d created heaven and earth.” This is an erroneous explanation, seeing that water preceded the creation of heaven and earth as we know from verse 2 where “the spirit of G’d” is described as already “hovering over the surface of the water.” Moreover, the Torah did not write בראשונה, which would have been appropriate if it had wanted to tell us that heaven and earth preceded all other phenomena in the universe. The word בראשית is in a construct mode, as in Genesis 10,10 ותהי ראשית ממלכתו בבל “the mainstay of his kingdom was Babylon.” A construct mode like this cannot describe the commencement of something but refers to something already in existence. As to the scholars who understand the word as equivalent to the word תחלה in Hoseah 1,2 i.e. so that it would mean “at the beginning G’d created the heaven,” i.e. before He created heaven and earth there was chaos, darkness on the face of the water, etc., so that it emerges that water had been created first, this too is nonsense. How could the Torah refer to a state of the earth prior to creation of the heaven? The plain meaning of the text is, as occurs many times, that something may be mentioned first in one instance although elsewhere this same phenomenon is mentioned as having occurred at a later stage. In Genesis 9,18 we are told about the three sons of Noach who left the ark after the deluge being Shem, Cham and Yephet, and the Torah adds that Cham was the father of Canaan. Although the information about Canaan is quite out of place at this juncture, the fact that later on the Torah tells us that Noach cursed Canaan, makes it necessary to mention him here, as otherwise we would not have known who this Canaan was whom Noachh cursed in verse 25 of the same chapter. We have a similar situation in Genesis 35,22 where, although Reuven’s conduct with Yaakov’s concubine Bilhah is mentioned, Yaakov’s reaction is not mentioned until shortly before his death when he explains why Reuven had not been viewed by him as suitable to occupy the position normally accorded to a firstborn (Genesis 49,3-4). In 35,22 the Torah already tells us that Yaakov had heard about what Reuven had done. Had the Torah not done so, the reader would have been taken aback at Yaakov’s remonstrating with Reuven at this late stage. There are many such examples. Our entire paragraph here was written by Moses in order for us to understand what is written in the Ten Commandments concerning the reason why the Sabbath is holy, i.e. that it is a symbol reminding us of the fact that G’d created the universe in 6 days and rested on the seventh day. (Exodus 20,10) If anyone were to think that the universe as such had already existed then in the format that we see it now, the Torah corrects such thinking by continuing with
It teaches that He established a condition, etc.: The sixth implies the sixth specified in another place. It is like we say in general, "the thigh" (Genesis 32:33) is [referring to] the most important thigh. Here too, "And there was evening and there was morning" (Genesis 1:31) of the end of creation, was dependent on the sixth day; and that is the sixth of Sivan upon which the Torah was given. This is also expounded from the inclusion of the [letter,] hey (the definite article, the).
More significant is what has long been noted: the literal parallels between our section and the initial creation story in Genesis (see, for instance, Leibowitz and Sarna 1986). The phrases “Thus was finished …” (v.32), “And Moshe saw all the work: and here, they had made it” (v.43), and “Then Moshe blessed them” (v.43), echo “Thus were finished …” (Gen. 2:1), “Now God saw all that he had made,/and here: it was exceedingly good” (Gen. 1:31), and “God gave the seventh day his blessing” (Gen. 2:3). At the end of the passage describing the erection of the Tabernacle, there is an additional parallel: “So Moshe finished the work” (40:33); cf. Gen. 2:2: “God had finished … his work.” The close parallels suggest what we find in the case of many cultures: human building, especially (but not exclusively) of sanctuaries, is to be viewed as an act of imitating God. The Israelites, at the close of the book chronicling their founding as a people, link up with God’s scheme in creating the world. The Dwelling is therefore a reflection of the perfection of the world and the divine hand that oversees it. Yet neither the people nor Moshe pronounces the Genesis words “it was (exceedingly) good” over the sanctuary; that would be human hubris.
AS YOU WERE CREATED FOR THIS PURPOSE. For the sake of this you came into the world, as per the verse “and there was evening, and there was morning, on the sixth day” (Genesis 1:31), which the Talmud expounds (Shabbat 88a): this teaches that G-d stipulated with Creation that should Israel not accept the Torah, the world will return to chaos. So it turns out that he has a tremendous responsibility and is not doing this as a favor—Rashi.
“The sixth day” [1:31]. The Torah wrote an extra “Heh” when the person was created. The Holy One stipulated that if Israel will study the Torah, which has five parts which includes, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, then the world will continue to exist. The extra “Heh” shows us this. The extra “Heh” further shows us that everything was created in fives. On the first day, five lights were created. On the second day, five heavens, and water is mentioned five times on the second day. On the third day five kinds of plants sprouted from the earth. On the fourth day, (It says the fourth day, but actually refers to the fifth day.) all living things that have five sorts of movement. Some that walk on two feet, some on four feet, some crawl on their stomach, some fly and some who swim. And on the fourth day, five types of lights, the sun and the moon and stars and the day which illumines and the constellations which also illumine. On the sixth day, the person was created whose soul has five names. It is called, Nefesh, Ruah, Neshamah, Hayah, Yehidah. (Bahya, Genesis, 1:31.)
[135] Accordingly Moses does right well in representing Him as both the Father of the universe and Overseer of the things created, where he says: “God saw all things which He had made, and lo! they were fair exceedingly” (Gen. 1:31): for it was not possible for anyone perfectly to see the things which had been formed save their Maker.
[42] For we read “God saw all things that He had made” (Gen. 1:31). This does not just mean that He set His eyes on each of them, but that He had insight and knowledge and apprehension of the things which He had made. It follows then that to give teaching and guidance on each several thing, in fact to “shew” them, to the ignorant is proper only for the One who knows, seeing that He has not, as a man has, been profited by science and its lore, but is acknowledged to be Himself the Source and Fountain-head of science and knowledge in all their forms.
[159] But with God no kind of material is held in honour, and therefore He bestowed upon them all the same art, and in equal measure. And so in the holy Scriptures we read, “God saw all things which He had made and behold, they were very good” (Gen. 1:31), and things which receive the same praise must be of equal honour in the eyes of the praiser.
The nations say before Him: Master of the Universe, in this matter the testimony of heaven and earth is tainted by a conflict of interest, as it is stated: “If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25). And concerning this verse, Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “And there was evening and there was morning, the sixth day” (Genesis 1:31)? This teaches that the Holy One, Blessed be He, established a condition with the acts of Creation, and said: If the Jewish people accept My Torah at the revelation at Sinai, all is well, but if they do not accept it, I will return you to the primordial state of chaos and disorder.
The Gemara answers: These passages were written conditionally, i.e., if the Jewish people were to sin and not become like angels, those halakhot would take effect. The Gemara asks: And are verses written conditionally in this manner? The Gemara answers: Yes, as this is what Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “And there was evening and there was morning, the sixth day” (Genesis 1:31)? This teaches that the Holy One, Blessed be He, established a condition with the acts of Creation, and He said: If the Jewish people accept the Torah at the revelation at Sinai, all is well and the world will continue to exist. But if they do not accept it, I will return you to the primordial state of chaos and disorder.
The Gemara asks: And was its fire created on Shabbat eve? Wasn’t it taught in a baraita that Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? And Rabbi Bana’a, son of Rabbi Ulla, said: Why doesn’t the verse state: That it was good, at the end of the second day of the week of Creation, as it does on the other days? It is because on that day the fire of Gehenna was created. And Rabbi Elazar said that even though: That it was good, was not stated with regard to the creations of the second day, He later included it on the sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” (Genesis 1:31).
Ḥizkiya said: What is the meaning of that which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent” (Psalms 76:9)? If it was afraid, why was it silent; and if it was silent, why was it afraid? Rather, the meaning is: At first, it was afraid, and in the end, it was silent. “You caused sentence to be heard from heaven” refers to the revelation at Sinai. And why was the earth afraid? It is in accordance with the statement of Reish Lakish, as Reish Lakish said: What is the meaning of that which is written: “And there was evening and there was morning, the sixth day” (Genesis 1:31)? Why do I require the superfluous letter heh, the definite article, which does not appear on any of the other days? It teaches that the Holy One, Blessed be He, established a condition with the act of Creation, and said to them: If Israel accepts the Torah on the sixth day of Sivan, you will exist; and if they do not accept it, I will return you to the primordial state of chaos and disorder. Therefore, the earth was afraid until the Torah was given to Israel, lest it be returned to a state of chaos. Once the Jewish people accepted the Torah, the earth was calmed.
When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth,
Elohim saw all that He had made, and behold it was very good [completely prepared]. It became evening and it became morning, the sixth day.
And the Lord beheld every thing He had made, and it was very good. And it was evening, and it was morning, the Sixth Day.
| וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ | 1 P | The heaven and the earth were finished, and all their array. |
Having understood this concept, we will also understand why the manna was not allowed to descend to earth on the Sabbath, whereas G’d did not interrupt the growth of crops that originated from the earth during the Sabbath. Our author refers us to the commentary of Rabbi Moshe Alshich commenting on Exodus 20,11 כי ששת ימים עשה ה' את השמים ואת הארץ, “for during six days G’d made the heaven and the earth, etc,” that this refers to the אור הישר used by G’d. The seventh day that followed is to be viewed as the response by the creatures to having received such abundant blessings during the preceding six days. In other words, the day is used to show G’d our positive response to His generosity, the response being called the אור החוזר the “reflected light.” The words ויכל אלוקים ביום השביעי (Genesis 2,1) are understood by the Midrash as the creatures emulating G’d on the Sabbath in rejoicing and abstaining from “creative” activities, thus “sending back to their Creator the message (reflected light)” that they appreciate the “direct light” they had been the beneficiaries of during the preceding six days. We must also consider that the manna having originated in the heavenly spheres, was originally not something tangible, although upon entering the atmosphere, it had to become garbed in a manner compatible with other earthly phenomena. Having it descend on the Sabbath would have negated the concept of the creation which commences with something intangible and converts it into something tangible, but retaining elements of: “direct light.” Earth grown crops never originated in celestial domains in the first place, so that there was no reason to interrupt their growth. On the contrary, according to the Kabbalists, eating and drinking by human beings is not an end itself, but the food is meant to help us to devote more time and effort to spiritual pursuits, i.e. to come closer to the completely disembodied essence of the Creator. On the Sabbath when we are free from the burden of having to secure our livelihood, we return the largesse of G’d experienced during the six preceding days, by commencing a journey in the opposite direction coming closer to the regions from which the manna originated. To summarize: the Sabbath itself is symbolic of the אור החוזר, “reflected light.”
"Heaven and earth and all their components were complete; for on that day G’d had ceased from all His work that He had created to be continued; (or, to complete it).” [The last words in the paragraph are especially enigmatic, as the beginning of the paragraph creates the impression that the Torah reports about the conclusion of the work of creation. Ed.] Rabbi Levi Yitzchok understands the words השמים והארץ as referring to the sum total of the tangible universe, reminding us that our sacred texts teach us that prior to the creation of the universe there was only what is known in kabbalistic parlance as אין סוף, G’d as an “infinite,” a concept that is beyond our capacity to understand. The story of creation conveys how through the creation of the universe as we know it, this “infinite” became transformed into something finite both in space and in time.
“And thus the heavens and the earth were completed and all their host.” (Bereshit, 2:1) The holy Rav of Pshiske, Reb Simcha Bunem, may the mention of the Tsaddik be for a blessing in this world and the world to come (the author’s Rebbe), said that nowhere in all of Torah and Scripture is the creation of the earth is called a host. (Or army, tsvah in Hebrew.) Yet from the time that the people Israel came into the world, the earth was also called a host. A host is a multitude united under the one who unifies them, such as an army unified under a king. So in the heavens it is conceivable to use the term host, for there His sovereignty and oneness is recognized over the host of Heaven. It is clear that He rules over them and unifies them. Therefore it says each time, “the host of heavens.” Yet in this world, where idolaters deny the providence of the Holy One, blessed be He, it is inconceivable to use the term “host,” regarding them rather as, tse’etsaim (descendnats). Take for instance, “He has spread forth the earth and all that which came out of it [tse’etsaeha],” where “that which came out of it” (Yesahya 42:5) signifies spreading forth. Thus when Israel came into the world and recognized that God rules over all, publicly proclaiming God’s name, then even in this world the land was also called “host.”
“And thus the heavens and the earth were completed and all their host.” (Bereshit, 2:1) It is written in the Gemara, “whosoever says the verse, ‘thus the heavens and the earth were completed,’ is made a partner with the Holy One, blessed be He, in the act of creation.” (Shabbat, 119b) We find that the main point of the creation of the world was so that Israel could recognize God’s sovereignty and oneness. In this way Avraham Avinu began to use this new kind of consciousness to call in the name of God as the Lord of the land (not just of the heavens), and each soul in Israel yearns for this. Were it not for this the heavens and the earth would not be able to endure, as we find in the Gemara, “It would be well for Israel to receive the Torah, for if not this place will be your graves.” (Shabbat, 88b) (Another example from the same page of Gemara could also be used here, which Rashi quotes on the previous verse. With Yom HaShishi, the sixth day, the Torah adds the letter Hei, whose numerical equivalent is five, to the word shishi, sixth, at the completion of the work of creation. This was to say that He stipulated with all that He had created thus far that they would remain in existence only on the condition that Israel would receive the five books of the Torah.) Whoever recognizes and declares God’s sovereignty in the world completes the creation, for here we equate speech to action. And whoever recognizes the Shabbat, crowning God over all He has made in the six days of creation, though he is finite and frail mortal compared to God, he proclaims judgment on the two angels who accompany him, the good inclination and the evil inclination. Then together they place their hands on his head and say, “your transgression is removed and your sin is atoned for.”
The Midrash (Bamidbar Rabbah 10:1) explains that from the word ויכולו (Bereishis 2:1), we learn that Hashem longed to create the world. Although this word commonly refers to the completion of creation, the Midrash interprets it as expressing Hashem’s longing, paralleling the verse in Shir HaShirim (7:11), “Upon me is His desire.” The deeper understanding is that it is within the power of the lower realms, specifically humanity, to awaken Hashem’s desire. The sequence in Bereishis 2:1-2, where it is written, “Thus the heavens and the earth were finished... And on the seventh day, Hashem finished His work,” indicates that the completion of creation was influenced by the actions and desires of the lower realms. This concept is encapsulated in the verse from Shir HaShirim, “Upon me is His desire,” signifying that Hashem’s longing for us is contingent upon our own longing and desire to connect with Him. Our yearning and actions can awaken and draw down the divine desire, illustrating the reciprocal relationship between the divine and the human.
This, also, will be the true joy of the soul, especially when one recognizes, at appropriate times, that one needs to purify and illuminate one’s soul with gladness of the heart. Let him then concentrate his mind and envisage in his intelligence and understanding the subject of His true Unity, blessed be He: how He permeates all worlds, both upper and lower, and even this world is filled with His glory, and how everything is of no reality whatsoever in His presence, and He is One Alone in the upper and lower realms, as He was One Alone before the six days of Creation and also in the space wherein this world was created, the heavens and earth, and all their host—He alone filled this space; and now also this is so, being One Alone without any change whatsoever.
Therefore, the heavens and the earth and all their hosts are truly nullified in reality, within the word of G–d and the breath of His mouth, and are accounted as nothing at all, as nought and nothingness indeed, just as the light and brightness of the sun are nullified within the body of the sun itself. And let not man regard himself as an exception to this principle, for also his body and nefesh and ruach and neshamah are nullified in reality in the word of G–d, Whose word, blessed be He, is united with His thought, and so on, as has been explained above at length [chs. 20 and 21], taking as an example the human soul, one utterance of whose speech and thought are veritably as nothing, and so forth. This is what is meant by the verse, “Behold, the fear of the L–rd, that is wisdom.” ( Job 28:28.)
Yet these are His restraining powers, to hide and conceal, through the attribute of gevurah and tzimtzum, the life-force which flows into them, so that heaven and earth and all their hosts should appear as if they were independently existing entities. However, the tzimtzum and concealment is only for the lower [worlds], but in relation to the Holy One, blessed is He, “everything before Him is considered as actually naught,” (Zohar I:11b.) just as the light of the sun in the sun. And the attribute of gevurah does not, Heaven forfend, conceal for Him, blessed be He, for it is not an independent entity—since Havaya is Elokim.
ויכלו, “they had been completed;” whence does the practice to recite this paragraph during kiddush while standing originate? It is because this paragraph is a testimony, and testimony must always be given while the witness is standing. (Compare Maimonides laws about testimony, chapter 9, halachah 7 stating that minors are not acceptable as witnesses as it is required that two men, i.e. adults, stand when testifying,” i.e. ועמדו שני האנשים, “the two adult witnesses shall be standing, etc.”) (Deut 19,17). We are taught further in the Talmud tractate Shabbat folio 119, that when a Jew returns home from the synagogue on Friday night, and he recites this paragraph, two angels will place their hands upon his head and bless him, saying: “may all your sins be removed from you, and may you enjoy complete atonement.” If you were to ask where we can find this line in scripture? We refer you to Leviticus 5,8, where testimony is discussed, and the Torah condemns someone who knows of something that he is required to testify to, but refuses to give such testimony. It says there that by failing to give his testimony, he will have to bear his sin. It follows that testifying truthfully results in one’s sins being removed. Giving testimony that the Lord has created the universe in six days concluding on Friday night, by reciting this paragraph while standing, is such testimony.
Onkelos translates "perfected"- Creation was the ultimate in beauty and elegance. This verse introduces verse 3- "And God blessed the seventh day". The reason God blessed the seventh day is that He was so pleased with the results of His Creation. Just as a man who sees a magnificent structure which gives him great pleasure will mark the day and celebrate it each year, so God loved the world which He created so much that he blessed the seventh day. The Gemara (Rosh Hashana 11a) interprets the end of the verse- "and all their hosts" to mean "in all its splendor" (See H.D. 1:11 tzevaam (hosts) = tzivyonan). At the end of Creation all the species were of the highest quality possible.
WERE FINISHED. Va-yekhullu is a pu’al. It follows the paradigm of va-yekhussu (were covered) in and all the high mountains…were covered (Gen. 7:19). Its meaning is: were finished. The earth includes the oceans since they form one entity. (Hence Scripture states, And the heaven and the earth were finished, rather than, And the heaven, the earth and the oceans were finished.)
ויכלו השמים והארץ. Heaven and earth were completed. We are not sure what this verse is meant to teach us. It appears that we must understand it in the context of the saying of our sages that G'd is the מקומו של עולם, G'd is the place of His universe (and not vice versa). We also find statements to the effect that G'd fills the universe, such as Isaiah 6,3: "The whole earth if full of His glory." G'd's light surrounds the entire globe and it fills the globe itself. We need to understand why G'd has arranged things in this manner. I have heard from Torah scholars (who were my teachers) that the reason G'd made the earth spherical is to enable its various parts to endure with equal ease. The rabbis meant that of all the desires, urges and feelings of love in the universe nothing matches in intensity the urge of the spirit which has recognised the light of G'd and its desire to cleave to G'd's light. Every living soul which has been fortunate enough to recognise even a small amount of that light longs to behold visions of the pleasantness that is G'd. Know that G'd has endowed each category of His creatures with a two-tiered intelligence. One tier is the power to perceive, the other tier is the power to analyse. Human beings, i.e. creatures who are endowed with the power of speech, as well as all lower forms of life or even the inert part of nature, all received a degree of intelligence commensurate with their status in the universe which enables them to recognise their Creator. By means of this intelligence we know that the globe continues to exist without faltering. G'd has revealed some of this secret to those who revere Him and by means of these explanations these facts became translated to our senses [as opposed to merely abstract intelligence. Ed.] The force holding up the globe is G'd's beautiful and all-embracing light which surrounds the globe in equal measure. Every section of the revolving earth derives additional strength from the power of the fiery urge that burns within it urging it to cling to the manifestations of G'd's spirit. This is why the globe remains in its position in the universe. [I have abbreviated the author's treatise on what he terms spiritual motivations for keeping "earth on track." I have no way of knowing if the author was familiar with Newton's theories about centrifugal forces, gravitation, etc. Even assuming that he had heard of them, the chances are he would have preferred to account for these movements as having been inspired at least also by spiritual considerations rather than as being merely laws of physics. According to the author the reason for the Torah telling us something at this stage which seemed obvious is to explain the fact that spherical earth which is not propped up by a visible force could remain in place throughout the millenia. We are dealing then with gravitation, etc. as a spiritual force. Ed.]
And it is possible that this is what our sages hinted at in Noam Amrei'hem (Chagigah 12a) when they said "and this is their language - that they are established but do not know on what they are established." The intention is that if the creatures were discerning this distinction and knew the exaltedness of the love for the Holy One and the yearning of the creatures for the hidden One, they would see how great is the hope and strengthening of this silence, which is the world that contracts in order to draw near and enjoy the light of the Mikveh, and does not act with weakness in any part of the revolving world. They will then take this lightly and know how much a person needs to do, for in it the discernment and intelligence increase. You should also know that since all creatures fill the entire world, wherever the vital spirit is, as our sages said (Yalkut Tehillim 159), "for no soul rests in its place, but rather it is to the side that it desires and yearns for the fullness of this world, so that the soul will not despise the flesh." And for this reason, the Lord illuminated His world from His glory, and His glory fills the entire world, and the world is found within the midst of its Creator, and the light of the Creator is within the entire world and revolves His world. And in this way, the world stood and was established through the yearning for existence, and this is what it means when it says "and the heaven and the earth were finished, and all their host." The meaning is that they were finished in the sense of yearning that is great until the part is completely exhausted into everything, and this is a great level of desire and yearning, and David hinted at it when he said "for it desires and also longs." This indicates that this level is greater than the preceding one, and through this level and its strengthening, the world exists. And this is the secret of the calling of "He who lives through the worlds" and "the Son," and this is the secret in the light of the King of Life's countenance.
ויכלו השמים והארץ וכל צבאם, “and the heaven and the earth and its host were completed.” The word ויכלו has been positioned by the Torah next to the word הששי, to hint at the Ineffable Name of G-d in the respective first letters of the words הששי, ויכלו השמים והארץ. The message is that although this name of G-d has not appeared in the text of the entire chapter dealing with the creation of heaven and earth and all that is in it, this attribute of G-d nevertheless was involved during the creation from start to finish . The reason that in the opening verse of chapter one where the creation of heaven and earth is reported the Torah made no reference to the word צבאם, “their hosts,” is that at that point the Torah inserted the word את both in conjunction with “heaven” and in conjunction with “earth.” The word את always includes something which has not been spelled out. Here, at the beginning of chapter two, where the Torah did not insert this word, the words וכל צבאם take the place of the word את in the previous chapter. The word צבאם in its various forms alludes to angels such as in Kings I 22,19. Another instance where the word צבא מרום clearly refers to the angels is in Isaiah 24,21 וכל צבא השמים. The reason that the Torah wrote the word in the singular, i.e. צבאם, instead of צבאותם, is that we have a tradition that each nation has a representative at the celestial court, an angel called שר. When G-d engages in destruction of the nation represented by such an angel, He does not proceed until He has first neutralized that angel. The source of this tradition goes back to Shir Hashirim Rabbah end of chapter eight. In other words, the Torah refers to these forces as individuals although they represent a multitude of people. The Torah did not mention the word ברא, “He created,” in connection with either the angels the human souls which had not yet been assigned bodies in order to teach us that all parts of the universe are interconnected. The entire universe consists of three parts 1) The world of the angels; 2) the world of the planetary constellations, “outer space,” in our language; 3) the atmosphere and earth, our habitat. The world of the angels acts as the soul of the planetary systems, whereas the planetary system exerts its impact on our terrestrial part of the universe. We have a clear verse in Hoseah 2,23 which spells this out. אענה נאום ה', אענה את השמים, והם יענו את הארץ. ”I will respond declares the Lord, I will respond to the heaven, and it shall respond to the earth.”
ויכלו השמים והארץ וכל צבאם, this verse refers to both the hosts of heaven and the hosts of earth, including their respective derivatives, תולדותם. They had all been completed on the sixth “day,” and henceforth there would not be any new phenomena in the universe, unless created by a special act of miracle. The fact is, that already during the first six “days” when the laws of nature were formulated by the Creator, He inserted escape clauses into this system of natural law that would allow Him, if and when required, to temporarily suspend such laws at His discretion. This is explained in Bereshit Rabbah 5,5 where Rabbi Yochanan (or Yonathan) is quoted as saying that G’d entered into an agreement with the oceans that when the time would come they would respond to Moses’ command to be split, etc., in order for the Israelites at that time to cross on dry land. This is the meaning of the words in Exodus 14,26 וישב הים לפנות בוקר לאיתנו, “the sea returned towards morning to its original format.” This is a reference to the condition which G’d had imposed on the sea at the time He set certain rules for it to follow. Rabbi Yirmiyah ben Eliezer added that G’d had not only made such arrangements with the oceans, but also with all other phenomena which He had created during those six “days;” this is reflected by Isaiah 45,12אני, ידי נטו שמים וכל צבאם צויתי, “My own hands stretched out the heavens and I marshaled their host.” The extra word צויתי, refers to this clause. We also have Joshua 10,13 in which Joshua is described as arresting the sun and the moon in their respective orbits. Had it not been for the provision by G’d at the time of the creation of these planets, Joshua could not have successfully ordered them to perform what would have been an act of disobedience against the rules set for them by G’d. The same holds true for G’d’s dispatching the ravens to feed meat to the prophet Elijah (Kings I 17,4-6), or His ordering the fire not to burn Chananyah, Mishael and Azaryah. (Daniel 3,23) G’d had also ordered the lions not to harm Daniel (Daniel 6,26). Similarly, G’d had commanded the whale to swallow Jonah, keep him alive, etc. (Jonah 2,11)
AND ALL THE HOST OF THEM. “The host of the earth” are those which have been mentioned: beasts, creeping things, fish, and all growing things, and also man. “The host of the heavens” are the two luminaries and the stars, mentioned above, just as it is written: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven. (Deuteronomy 4:19.) It also includes the Separate Intelligences, (Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.)) just as it is written: I saw the Eternal sitting on His throne, and all the host of heaven standing by Him; (I Kings 22:19.) also, The Eternal will punish the host of the high heaven on high. (Isaiah 24:21.) It is here [in the expression, all the host of them], that He has hinted at the formation of the angels in the work of creation. Similarly, the souls of men are included in the host of heaven. (Ramban is thus inferring that the souls of all men of all generations were created at the beginning of creation. This thought is clearly expressed in the other writings of Ramban. (See Ramban’s letter to Rabbeinu Yonah, Kithvei Haramban, Vol. I, 383. See also in same volume his Commentary to Job 38:21, p. 117).)
ויכלו. Die Wurzel כלה vereinigt zuerst zwei scheinbar ganz entgegengesetzte Bedeutungen. כלה heißt vernichtet werden, völlig aufhören zu sein. ואתם בני יעקב לא כליתם (Maleachi 3, 6): ihr Söhne Jakobs seid nicht zu Grunde gegangen, habt nicht aufgehört zu sein; und כלה heißt zugleich: die höchste Vollkommenheit des Daseins erreichen, כלה הבית לכל דבריו (Kön. I, 6, 38): das Haus war in allen seinen Beziehungen vollendet. Derselben Eigentümlichkeit begegnen wir in der Wurzel תמס. Es dürfte dieser Eigentümlichkeit eine doppelte bedeutsame Wahrheit zu Grunde liegen. Einmal, daß jedes vollkommene Sein das völlige Aufhören eines Anderseins voraussetzt. Es kann nur etwas und es kann nur jemand in etwas vollkommen werden, wenn die Person oder die Sache diesem Ziele sich ganz, d. h. ja mit Aufgebung alles andern hingibt. Wer in mehreren Dingen zugleich vollkommen sein will, wird jedes nur halb sein! Ferner: es gibt keine völlige Vernichtung, alles Aufhören zu sein ist nur relativ, ist nur der völlige Übergang in einen anderen Zustand und in eine andere Form. —
Der Grundbegriff von כלה ist: zu einem Ziele hinstreben, daher תכלית: das Ziel, תכלה: das Streben nach einem Ziele. לכל תכלה ראיתי קץ, "für jedes Streben nach irgend einem Ziele gibt es eine Grenze" es gibt kein Ziel, an welches man alles andere daran setzen dürfte, רחבה מצותך מאוד "nur die Erfüllung göttlichen Gebotes ist ein alles umfassendes und alles forderndes Ziel." Daher auch כלה: schmachten nach einem Ziele, und כלי: alles, was einem bestimmten Ziele dient, Werkzeug, Gerät, Gewand usw. (כלה: das vollendete Lebensalter, in welchem wir das vollendete Hiersein mit dem noch vollendeteren Dortsein vertauschen.) כַּלֵה: zu einem Ziele führen, ויכֻלו sie wurden zum Ziele geführt.
Wie das erste Wort der Schöpfungsgeschichte uns in den Anblick des Himmels und der Erde hinrief, und das große Wort uns vernehmen ließ: ganz uranfänglich hat Gott diese Himmel und diese Erde geschaffen, so führt uns nun dieses Schlusswort der Schöpfungsgeschichte wieder in den Anblick des Himmels und der Erde, und spricht das gleich große Wort: !ויכלו über Himmel und Erde aus, sie sind zu diesem Ziele gebracht worden! Sie waren nicht immer, sie wurden! Und ehe sie wurden, war ihr Dasein und ihr Jetztsein als Ziel im Gedanken ihres Urhebers vorhanden. Von Himmel und Erde, von dem ganzen Weltall war einst nichts als der Gedanke im Geiste ihres Urhebers vorhanden, und bei ihrem Werden war die Verwirklichung dieses Gedankens das Ziel eines sie schaffenden Urhebers. Nicht in Himmel und Erde liegt die Ursache des Himmels und der Erde, sie sind nicht selbst die Ursache ihres Entstehens — der widerspruchvollste, denkwidrigste, völlig undenkbare Gedanke! — die Ursache ihres Daseins liegt außer ihnen — und sie sind nicht das Produkt einer blindwirkenden Kraft, sondern das Werk eines denkenden, mit Ziel und Absicht allmächtig Schaffenden Einen!ויכלו
Die Weisen lehren uns den Begriff noch schärfer fassen. Siehe, lehren sie, המעשים היו מותחין והולכין die ins Dasein gerufenen Stoffe und Kräfte waren in fortlaufender Entwicklung begriffen, ויכלו, da setzte Gott ihrer Entwicklung Ziel und Grenze, da war Er שדי, da war Er, שאמר לעולמו די, der seiner Welt: Genug! zurief, שאלמלא אמר לשמים וארץ די עד עכשיו היו מותחין והולכין, hätte Er dem Himmel und der Erde nicht sein Genug! zugerufen, sie wären noch heute in fortwährender Entwicklung begriffen. (Bereschit Rabe 10 u. 46) (כלה heißt auch wie כלא einhalten, zurückhalten, eingrenzen, לא יכלה ממך (Bereschit 23,1); ואת בניהם כלו בבית (Sam. I. 6, 10). Es sind dies alles Nuancen des Einen Begriffes: Ziel setzen.)
Der Abschluss der Schöpfung, das Nicht-mehr-Fortentstehen neuer Bildungen, sprechen wir es mit einem Begriffe aus, der gegenwärtige Schabbat der Schöpfung, das ist eine noch lautere, sprechendere Offenbarung des Schöpfers, als das positive Dasein des Himmels und der Erde. Wenn, wie die materialistische Beschränktheit zu allen Zeiten gelehrt, das Entstehen der Welt aus physischen Ursachen hervorgegangen, dabei kein freier, denkender, allmächtiger Wille tätig war, wenn die Welt nur den in der Welt vorhandenen Naturkräften ihr Dasein verdankt, warum ist denn bereits seit Jahrtausenden Schabbat in der Schöpfung? Warum wirken denn diese Kräfte nicht noch, allmächtig Neues schaffend, fort? Warum ist bei vorhandener Ursache die Wirkung nicht mehr vorhanden? Was hat ihrem Schaffen dies Grenze setzende Ziel gebracht? Eben, daß seit Menschengedenken keine neuen Schöpfungen entstehen, eben der in der Schöpfung waltende Schabbat beweist, daß diesem Schabbat ein denkendes, Ziel wollendes, allmächtig freies Schaffen vorangegangen, und diese ganze Welt nicht das physische Produkt mit blinder Notwendigkeit zeugender Naturkräfte, sondern das moralische Werk eines, mit höchstem denkendem Bewusstsein, frei wollenden und frei wirkenden, allmächtigen Schöpfers ist.
Ja, es führen uns die Weisen in den einzelnen Kreisen der Schöpfung umher und zeigen uns, wie nicht nur dem Weltganzen dieses allmächtige, Ziel setzende, den Schöpfer und Meister offenbarende !די aufgeprägt ist, sondern wie die Mannigfaltigkeit der bestimmt und scharf abgegrenzten Bildungen und Entwicklungen der einzelnen Arten innerhalb derselben Gattung dieselbe, Maß und Ziel setzende freie Schöpferhand offenbart. Siehe, sprechen sie daselbst, am Himmel: der eine Stern vollendet seinen Lauf in zwölf Monaten, der andere in zwölf Jahren, dieser in dreißig Tagen, jener in dreißig Jahren, andere erst in 480 Jahren — und auf Erden: wie verschieden und doch bestimmt die Reife der verschiedenen Pflanzen, diese Frucht reift in einem Jahre, jene braucht drei Jahre zu ihrer Reife — alles, im Himmel und auf Erden spricht es aus: כֻלִינו! Über uns hat ein freier Gedanke und ein freier allmächtiger Wille gewaltet, der uns Alle mit Ziel und Maß umgrenzt und eben in dieser Umgrenzung und durch diese Umgrenzung uns werden ließ und werden lässt, was wir sind! — !ויכֻלו, alles ist nach Maß und Ziel umgrenzt, allem ist Stoff und Kraft und Entwicklungs-Zeit und -Art zugemessen — ohne denkenden, wollenden, mit freier Allmacht Ziel und Maß setzenden Schöpfer, durch bloß physisch wirkende, blind gebundene Naturkräfte konnte keine Welt und konnte kein Strohhalm entstehen! — So ist נַיכֻלו der große jüdische Protest gegen jede materialistische, den freien Schöpfer leugnende Weltanschauung aller Zeiten, so ist נַיכֻלו das große jüdische עדות, das große jüdische Zeugnis für die Erschaffung der Welt durch einen freien, weisen, allmächtigen Gott.
וכל צבאם. Die Tatsache, daß das jüdische Volk in seinem friedlichen, das Heiligtum umgebenden Lager nach יוצאי צבא gezählt wurde, daß die am Heiligtum dienenden Leviten als (Bamidbar 4, 23) כל הבא לצבא צבא לעבוד עבודה באהל מועד bezeichnet werden, daß endlich die mit ihren Spenden zusammen kommenden Frauen הצבאת אשר צבאו פתח אהל מועד genannt werden, diese Tatsache beseitigt die Annahme, daß in צבא der Begriff des Kampfes liege; vielmehr ist offenbar die Grundbedeutung: Heer. Nicht jede versammelte Masse ist ein Heer, vielmehr nur diejenige Masse, die sich dem Willen eines Einzigen unterstellt, der für die Zeit des Heeresdienstes über die geistigen und leiblichen Kräfte der ins Heer Eingetretenen zu gebieten hat, ist ein Heer. Die Intelligenz und der Wille des Heerführers macht somit das Heer zum Heer, und ein Heer ist eine große, von der Intelligenz und dem Willen eines Einzigen befehligte Menge. Die Heeresmenge ist gleichsam der Körper des Heerführers; ihre Kraft und Glieder gehorchen seiner Intelligenz und seinem Willen. So begreift sich die Verwandtschaft von צבא mit צבה, anschwellen, einen großen körperlichen Umfang gewinnen, und ähnlich צבה: wollen, sich zur Erreichung eines Gegenstandes ausdehnen, etwas in den Kreis seines Bereiches ziehen, oder sein Reich zum Einschluss eines Gegenstandes ausdehnen. (Vergl. התאוה und והתאויתם לכם). Daher auch צבי das Ersehnte, das Reizende. (Ob צבי, der Hirsch, seinen Namen von der im Munde der Weisen so gerühmten großen Elastizität (Dehnbarkeit) seiner Haut hat, auf welcher auch vielleicht seine Schnellkraft mit beruht, wagen wir nur zu vermuten.) צַוֵה heißt: jemanden in seinen Kreis, in das Bereich seines Willens stellen, ihn auf seinem Posten anweisen, verpflichten, befehligen. צפה: vom Mittelpunkt aus seinen Kreis überschauen, überwachen. צַפֵה: nach der Erscheinung eines Gegenstandes in seinem Kreis, nach etwas ausblicken, erwarten. Auch: einer Sache eine Umgebung bilden, sie mit etwas belegen.
Alles im Himmel und auf Erden Erschaffene bildet ein großes באצ, ein großes Heer, dessen Mittelpunkt ihr Schöpfer und Meister, ihr Herr und Führer ist. Jegliches ist von Ihm an seinen Posten gestellt. Jegliches hat seines Teils, an seiner Stelle, mit den ihm zugewiesenen Kräften das ihm zugewiesene Pensum zu lösen. Der Plan des Ganzen ruht im Geiste des Führers, Jedes hat seine Aufgabe voll gelöst, so es das ihm überwiesene Bruchstück vom Ganzen treu erfüllt. Groß und Klein, Keines steht, wo es steht, aus eigener Machtvollkommenheit, und Keines, wo es steht, für sich allein. Zu Gottes Einem großen Heere gehören wir Alle. Sein ist die Macht und die Größe und die Einsicht und der Wille und das Gebot, unser der Gehorsam und die Pünktlichkeit und die Treue, der Eifer und die Arbeit; da hat Keiner sich zu überheben; Bruchstück das Größte das Einer leistet; aber auch das Kleinste unverloren, so er nur treu das löst, was der Eine große Heerführer von ihm erwartet. Seinem Blick entgeht das Kleinste nicht, und für Seinen Plan ist nichts entbehrlich und geringe — הלא צבא לאנוש על ארץ, "in Heeresdienst ist jeder hienieden" כל ימי צבאי איחל עד בוא חליפתי müssen "ausharren bis zur Ablösung, wo Gott uns abruft und uns auf einen anderen Posten führt". — (Job. 7,1. 14,14.)
ויכלו, when all the phenomena intended to comprise the physical universe had materialised
The heavens and the earth and their entire host, the abundance of creatures contained within them, with all their abilities and roles, were completed.
וכל צבאם, and all their hosts” The hosts of the earth, i.e. man and beast, as well as all the vegetation. It includes also the hosts of the heavens, so that we have here an indirect reference to the angels, i.e. that they had also been created during the six days of creation.
Whosoever prays on Sabbath eve and recites "And the heavens and the earth were completed" (Genesis 2:1) is accounted by Scripture as if he became a partner to the Holy One, blessed be He, in the work of creation.
In his first responsum Iggerot Mosheh dismisses the statement of the father, not because he was a heretic, but because he was a Sabbathdesecrator. The principle formulated by the Gemara, Eruvin 69b, is that public desecration of the Sabbath is tantamount to heresy. That principle is predicated upon the premise that open and notorious desecration of the Sabbath is evidence that the transgressor denies that God created the universe over a period of six days and rested on the seventh. That talmudic presumption went unchallenged until the mid-nineteenth century. R. Jacob Ettlinger, Teshuvot Binyan Ẓion ha-Hadashot, no. 23, reports a socioreligious phenomenon, novel in nineteenth-century Germany but all too familiar in twentieth-century America, viz., the existence of countless numbers of Jews who offered Sabbath prayers and recited kiddush each Sabbath eve but then proceeded to desecrate the Sabbath by engaging in all manner of forbidden activity. Is it logical, queries Binyan Ẓion, for a person who denies creation to devoutly recite "And the heaven and earth and all their hosts were complete. And on the seventh day God completed the world which He made and He rested on the seventh day…." (Genesis 2:1-2). The notion of a believing Sabbath-desecrator might have been an oxymoron in a bygone age but in the modern world, argues Binyan Ẓion, it is a new reality. In the modern age, whether because of financial duress or other factors, that phenomenon is all too real. Others, who are raised in irreligious homes, know no better and have the status of "a child who was held in captivity among pagans." Accordingly, in light of the changed realia, rules Binyan Ẓion, the talmudic presumption of heresy does not attach itself to such persons.
What is the procedure he should follow: He should take a cup that contains a revi'it (A revi'it is 86.6 cubic centimeters according to Shiurei Torah and 150 cubic centimeters according to the Chazon Ish.) or more, wash it thoroughly inside, and rinse its outside. (These are the requirements Berachot 51a mentions with regard to a cup of blessing. In contrast to Rashi, the Rambam considers the term "cup of blessing" as referring primarily to the cup over which kiddush is recited. He does, however, also apply these principles to the cup over which grace is recited. (See Hilchot Berachot 7:15.) Based on this distinction, the cup must also be whole, without a crack or chip; it should be filled to the brim; and no one should have drunk from the wine in the cup beforehand (Shulchan Aruch HaRav 271:18).) He should fill it with wine, hold it in his right hand, lifting it above the ground more than a handbreadth, (The Rambam is speaking about Arab countries, where people would eat while sitting on mats on the ground. When eating at a table, one is obligated to lift the cup a handbreadth above the table.) without supporting it with his left hand. One recites the blessing [borey pri] hagefen and then the kiddush. It is, however, common custom among the Jewish people first to recite the passage Vayechulu, (This recitation of this passage acknowledges God's creation of the world. Accordingly, Shabbat 119b states, "Whoever recites the passage Vayechulu on Friday night is considered to be God's partner in creation." The Rokeach mentions that we should recite Vayechulu three times on Friday night - and this, indeed, is our practice: once in the Shemoneh Esreh of the evening service, once communally after the Shemoneh Esreh, and once in Kiddush.) then the blessing [borey pri] hagefen and then the kiddush One should drink [at least] a cheekful of wine (A cheekful is slightly more than half of a revi'it (Shulchan Aruch, Orach Chayim 271:13). This, however, refers to a cheekful of an ordinary person. More particularly, the measure of a "cheekful" depends on the size of an individual person's mouth - i.e., were a person to swish the wine in his mouth to one side, that cheek would look full (Shulchan Aruch HaRav 271:24; Mishnah Berurah 271:68).) and give all those joining in the meal to drink. (These people are not required to partake of a revi'it. Indeed, they may fulfill their obligation for kiddush by reciting Amen, without partaking of the wine at all (Magen Avraham 271:30). Nevertheless, it is preferable that everyone be given from the cup of kiddush or have cups of wine before them (Shulchan Aruch, Orach Chayim 271:14).) Afterwards, one washes one's hands, recites the blessing hamotzi, and [begins] eating.
Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public.
What would they read [from the Torah]? The narrative of creation. (In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained.") On the first day, they would read: "In the beginning," "Let there be a firmament;" (On each day, they would read the passage associated with that and the following day of creation.) On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
"It is the glory of God to conceal a thing; but the glory of kings is to search out a matter" (Proverbs 25:2). We find in the Midrash (Bereshit Rabba, Ch. 9): Rabbi Levi in the name of Rabbi Chama bar Chanina said: From the beginning of the book of Bereshit until "and he completed" it is the glory of God to conceal a thing." Concerning the remaining parts of the Torah, "search a matter out."
Now, when the Indwelling Presence of HaShem-יהו״ה was below, the heavens and earth were as one, as indicated by the verse, (Genesis 2:1) “And the heavens and the earth and all their hosts were finished-Vayechulu-ויכלו.” That is, they were “intermingled-Nishtaklelu-נשתכללו,” (Midrash Esther Rabba 7:11 – The word “intermingled-Nishtaklelu-נשתכללו” is of the same root as “finished-Vayechulu-ויכלו.”) satiated and filled with each other, in that all the channels and sources acted in a manner of perfect completion, thus affecting a drawing down of influence from Above to below. It thus is understood that HaShem-יהו״ה, blessed is He, fills the worlds from Above to below, as hinted in the verse, (Isaiah 66:1) “Thus said HaShem-יהו״ה: The heavens are My throne and the earth is My footrest.” We thus find that HaShem-יהו״ה, blessed is He, dwelt in equal harmony amongst the upper and lower beings.
Sometimes the tenth quality, which is HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, is called by the term “All-Kol-כל after this quality, which is HaShem-יהו"ה quality as the Living God-El Chai-א"ל חי and is called “All-Kol-כל.” About this matter the verse states, (Isaiah 44:24) “I am HaShem-יהו"ה who does all-Kol-כל. By Myself I spread the heavens etc.” This is because the heavens and the earth were created by the power of this Divine quality, including all the upper and lower hosts. This is the meaning of, (Genesis 2:1) “The heavens and the earth were completed-VaYechooloo-ויכולו. The word “completed-VaYechooloo-יכולו” is of the root “All-Kol-כל,” meaning that they were all completed. The great matter here is that Shabbat-שבת is the matter of “All-Kol-כל” and includes both qualities through the matter of, “Remember-Zachor-זכור” and “Keep-Shamor-שמור and is the matter of, (Genesis 2:1-2) “The heavens and the earth were completed. God completed on the seventh day etc.”
And this is: (Gen. 2:1) ‘And they were completed’ (va-ye-khulu) (72) , comprising seventy and two, and these souls are called ‘guests’, because they dwell in Israel only on the Sabbath, and when the Sabbath terminates, they all return to their places.
On other evenings Kiddush starts here:
the sixth day. And the heavens and the earth were completed, and all their hosts
“Speak to the children of Israel, and say to them: When a man or a woman will articulate to take the vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “When a man or a woman will articulate…” – that is what is written: “His calves are pillars of marble, set on sockets of fine gold; his appearance is like Lebanon, choice like cedars” (Song of Songs 5:15). “His calves [shokav],” this is the world that the Holy One blessed be He desired to create, just as it says: “And his desire [tshukato] is for me” (Song of Songs 7:11). From where is it derived that He says so? It is as it is stated: “The heavens and the earth…were completed [vaykhulu]” (Genesis 2:1). Vaykhulu is nothing other than an expression of desire, as it is stated: “My soul longs, indeed it yearns [kaleta]…” (Psalms 84:3). “Pillars [amudei] of marble [shesh],” as He established [shehe’emid] the entire act of Creation in six [shisha] days, as it is stated: “For in six days the Lord made [the heavens and the earth, the sea and everything that is in them]” (Exodus 20:11); these are the three matriarchs (The heavens, the earth, and the sea.) from which everything was created. “Set on sockets of fine gold,” as their foundation was three excellent matters, unparalleled in the world. That is what is written: “The Lord founded the earth with wisdom, established the heavens with understanding. With His knowledge, the depths were breached” (Proverbs 3:19–20); this is the sea. “Wisdom,” is the fear of the Lord, just as it says: “Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding” (Job 28:28). “Knowledge,” this is one who knows his Creator, just as it says: “There is no knowledge of God in the land” (Hosea 4:1), and it says: “Contemplating and knowing Me” (Jeremiah 9:23). “His appearance is like Lebanon,” this is the reward of a penitent [baal teshuva], who is characterized as turning away from evil. In his regard the verse said: “I will heal their waywardness [meshuvatam]…his glory will be like the olive tree and his fragrance like Lebanon” (Hosea 14:5,7). “Choice [bachur] like cedars,” this is one who fears and knows his Creator, who is called righteous. In his regard, the verse said: “The righteous man flourishes like a palm tree; like a cedar in Lebanon he grows tall” (Psalms 92:13). And it says: “And chose [uvachor] him from all the tribes of Israel [to be a priest for Me]” (I Samuel 2:28). And it says: “Happy is the one You choose [tivchar] to bring near” (Psalms 65:5). “His palate is sweet” (Song of Songs 5:16), this is the Holy One blessed be He. See what it says: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Do you have a palate sweeter than that? “As I live, the utterance of the Lord God, I surely do not desire the death of the wicked person…” (Ezekiel 33:11). Do you have a palate sweeter than that? “And when the wicked person repents…[he will live]” (Ezekiel 33:19). Do you have a palate sweeter than that? Rabbi Shimon ben Lakish said: Provided that he regrets the wickedness. How so? Rabbi Shimon ben Yoḥai taught: If there was a man who was absolutely wicked all his days, and ultimately he became absolutely righteous, in his regard, the verse says: “The wickedness of the wicked person, he will not stumble on it [on the day that he repents for his wickedness]” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he violated, the Holy One blessed be He enumerates them as merits. That is what is written: “Myrrh, aloes, and cassia [ketziot] were on all your garments [bigdotayikh]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloes when they are truncated [ketziot]. And it says: “Because of them he will live” (Ezekiel 33:19). Another matter, “his palate is sweet” – Rabbi Shmuel bar Naḥman said: In three places, the nations of the world heard that the Holy One blessed be He was rebuking Israel, and they rejoiced, but ultimately they departed shamefacedly. These are they: “Go now let us reason together [venivakheḥa] says the Lord” (Isaiah 1:18). They (The nations of the world.) said: ‘Now he will eradicate the enemies of Israel (This is a euphemism for Israel.) from the world. Is it possible for these to contend [lehitvake’aḥ] with their Creator?’ When He said to them: (To Israel.) “If your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18), they (The nations of the world.) said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Similarly, “Hear, mountains, the Lord’s quarrel…[as the Lord has a quarrel with His people, and with Israel He will contend]” (Micah 6:2). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend with their Creator?’ When He said to them: “My people, what did I do to you, and how did I exhaust you? Testify against Me” (Micah 6:3), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Similarly, “The Lord has a quarrel with Judah, and will reckon with Jacob [according to his ways; according to his exploits, He will recompense him]” (Hosea 12:3). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend with their Creator?’ When He said to them: “In the womb, he was at his brother’s heels, [and with his strength he strove with God]” (Hosea 12:4), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Rabbi Yudan bar Rabbi Shimon said: This is analogous to a widow who complained about her son. (She complained to the judge.) She saw the judge sentencing with fire, with tar, and with lashes. She said: ‘If he judges my son with these sentences, he will kill him.’ She was afraid. When he finished his matters, he said to her: ‘What did he do to you?’ She said to him: ‘When he was in my womb, he would kick me.’ He said to her: ‘Is this a transgression?’ So, Jacob in the womb was at his brother’s heels. Rabbi Elazar in the name of Rabbi Simai: The God of Jacob accorded him honor. Another matter, “his palate is sweet,” Rabbi Azarya and Rav Aḥa in the name of Rabbi Yoḥanan: When Israel heard: “I am [the Lord your God]” (Exodus 20:2) at Sinai, their souls departed from them. The speech (The metaphor is that God created "speech,” which is what Israel heard. That "speech" spoke to God.) returned to the Holy One blessed be He. It said before Him: ‘You are living, Your Torah is living. You sent me to the dead, they are all dead.’ At that moment, the Holy One blessed be He then made the speech more palatable for them. “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: For the lads, "the voice of the Lord is mighty," for the feeble, “the voice of the Lord is majestic.” Rabbi Shimon ben Yoḥai taught: The Torah restored their souls to them, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). “All of Him is delightful” (Song of Songs 5:16) – Rabbi Ḥiyya bar Abba: The way of the world is that a laborer works with the homeowner and he pays him his salary for having sullied himself in mortar. But the Holy One blessed be He cautions Israel and says to them: ‘Do not sully yourselves with evil matters and I will give you your reward.’ That is what is written: “Do not render yourselves abominable by means of any swarming creature that swarms...For I am the Lord…” (Leviticus 11:43–44). What is “I am the Lord”? I am trustworthy to pay a reward. Is that not remarkable? That is, “all of Him is delightful.” Rabbi Tanḥum ben Rabbi Ḥiyya in the name of Rabbi Yoḥanan: It is written: “Sanctify My Sabbaths” (Ezekiel 20:20). How do you sanctify it? It is with food, with drink, and with a clean garment. What is written in its regard? “And they will be a sign between Me and you, to know that I am the Lord your God” (Ezekiel 20:20). “I am the Lord,” I am trustworthy pay you a reward. That is, “all of Him is delightful.” “This is my beloved” (Song of Songs 5:16), just as it says: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). Rabbi Levi said: All of the actions of Israel are distinct from the nations of the world; in their plowing, in their sowing, in their reaping, in their gathering, in their threshing, in their granaries, in their wine presses, in their shaving, and in their counting. In their plowing, “do not plow with an ox and a donkey together” (Deuteronomy 22:10). In their sowing, “your field, you shall not sow with diverse kinds” (Leviticus 19:19). In their reaping, “you shall not complete reaping the corner of your field” (Leviticus 19:9). In their gathering, “And you forget a sheaf in the field, [you shall not return to take it]” (Deuteronomy 24:19). In their threshing, “you shall not muzzle an ox in its threshing” (Deuteronomy 25:4). In their granaries, in their wine presses, “the fullness of your crop and the outpouring of your liquids, you shall not delay” (Exodus 22:28). (See Shemot Rabba 31:8.) In their shaving, “the corner of their beard they shall not shave” (Leviticus 21:5). In their counting, Israel counts by the moon and the nations of the world count by the sun. “When you take a census [of the children of Israel]…” (Exodus 30:12). “Take a census of…” (Numbers 1:2). “To be Mine,” (Leviticus 20:26), you are Mine. That is, “this is my beloved.” “And this is my companion” (Song of Songs 5:16), Rabbi Yudan in the name of Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Berekhya in the name of Rabbi Abahu said: That He adds companions for me. How so? It is written: “I have distinguished you from the peoples” (Leviticus 20:26); like one who selects the good from the bad: he selects and then selects again (He checks whether he overlooked something good and did not remove it.) as, typically, one who selects the bad from the good does not then select again. (He no longer checks the bad that he removed from the good.) So, the Holy One blessed be He waits for the nations of the world; perhaps they will repent, and He will draw them near under His wings. Another matter, “his calves [shokav] are pillars of marble…” – “his calves,” this is the Torah, as it is stated: “And an elixir [veshikui] for your bones” (Proverbs 3:8). “Pillars of marble” – why are matters of Torah likened to pillars? It is because they are the pillars of the world, as it is stated: “If not My covenant of day and night, I would not have set the statutes of heaven and earth” (Jeremiah 33:25). (See Rashi on Shabbat 33a.) Rabbi Huna said in the name of bar Kappara: Just as these pillars have capitals above them and bases beneath them, so the portions of the Torah, they are expounded [with respect to the verses] before them and after them. Expounded before them, like this: “When you will come into the land and plant any [fruit] tree, [you shall regard its fruit as forbidden…]” (Leviticus 19:23). What is written before that? “If a man lies carnally with a woman [who is a slave…]” (Leviticus 19:20). What does one have to do with the other? It is, rather, that a person who goes and joins his friend in his plantings, since he is entering and exiting inside his friend’s house, he is suspect regarding his friend’s maidservant. Just as a person separates himself from orla fruits, (These are the fruits that grow during the first three years after the tree is planted, and are forbidden.) so, those who corrupt themselves with maidservants are separated from the upright on the Day of Judgment. As Rabbi Yudan said in the name of Rabbi Levi: Those who were accustomed to allow themselves maidservants in this world, are destined to be hanged by the crowns of their heads in the future, as it is stated: “Indeed, God will shatter the heads of His enemies, hairy skulls” (Psalms 68:22). He says: Am I not liable to bring a guilt offering? “He walks in his guilt” (Psalms 68:22), this man will continue to walk in his guilt. How are they expounded after them? “Three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:23). What is written thereafter? “You shall not eat with the blood” (Leviticus 19:26). What does one have to do with the other? Rather, the Holy One blessed be He said: For orla you wait three years but for your wife you do not wait for her to be purified from her menstruation? For orla you wait three years but for your animal you do not wait until its blood is squeezed out? (Namely, until it dies. See Sanhedrin 63a.) Who fulfilled the mitzva of the blood? Saul fulfilled the mitzva of the blood, as it is stated: “They told Saul, saying: Behold, the people are sinning against the Lord by eating with the blood…Saul said: Disperse among the people and say to them: Let each man bring [his bull to me, and each man his sheep, and you shall slaughter with this and eat, and you shall not sin against the Lord by eating with the blood]” (I Samuel 14:33–34). What is “you shall slaughter with this [bazeh]”? The Rabbis said: He showed them a knife, how much the measure of its length should be. It is the numerical value of bazeh: beit – two, zayin – seven, heh – five, that is fourteen fingerbreadths. He said: In accordance with this protocol, you shall slaughter and eat. When did the Holy One blessed be He repay him? It was on the day of war, as it is stated: “It was on the day of battle that neither sword nor spear was found in the hand of all the people who were with Saul and Yonatan, but was found with Saul and with Yonatan his son” (I Samuel 13:22). Who provided it for him? Rabbi Huna said in the name of Rabbi Yitzḥak: The angel provided it for him. The Rabbis say: The Holy One blessed be He provided it for him. It was a sword, measure for measure. What is written? “Saul built an altar to the Lord; [with this one he commenced (This can be read to mean that Saul was the first to build an altar.) to build an altar to the Lord]” [I Samuel 14:35). Did his predecessors not build several altars? Noah built an altar, Abraham built an altar, Isaac built an altar, Jacob built an altar, Moses built an altar, Joshua built an altar, and you say: “With this one he commenced to build an altar to the Lord”? Rabbi Yosei said: He began among kings. Rabbi Yudan said: Because he devoted himself with all his soul regarding the matter of slaughter, which is a prerequisite for the altar; therefore the verse ascribed to him as though he commenced to build an altar. Similarly, the portion of the nazirite is expounded before it and after it. How so after it? “This is the law of the nazirite…” (Numbers 6:21). What is written thereafter? “So, shall you bless the children of Israel… (Numbers 6:23). What does one have to do with the other? Rather, this is what the Holy One blessed be He commanded: Just as the nazirite does not taste wine, you, too, shall not taste wine when you are blessing Israel. Therefore, “so shall you bless” is written in the context of the nazirite. That is why the priests do not lift their hands (They do not recite the Priestly Benediction.) during the afternoon prayer, due to drunkenness. (Wine was drunk regularly at meals, and a priest who drank wine may not recite the Priestly Benediction.) How is it expounded before it? “When a man or a woman will articulate [to take the vow of a nazirite]” (Numbers 6:2). What is written before? “This is the law of jealousies” (Numbers 5:29). What does one have to do with the other? Rather, when they would give the sota to drink, they would say to her: ‘Wine causes a lot.’ All Israel is standing there, men and women. If she was impure, “her belly will distend [and her thigh will fall]” (Numbers 5:27). Just as it checks her, so it checks him. (The man with whom she committed adultery.) Israel, the men and the women, who would see, would come to their houses and say: ‘Woe unto so-and-so man and so-and-so woman who drank wine, became drunk, violated a transgression, and died. I take an oath that I will never drink wine so it will not befall me like him.’ The women say likewise. That is why they were juxtaposed one to another. The Holy One blessed be He said: If a person abstains from wine, this is his law: “When a man or a woman will articulate…” Alternatively, just as the nazirite is separated from wine, so the sota is separated from other women, to her detriment.
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
“On the day” – that is what is written: “Go out and gaze, daughters of Zion, [at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart]” (Song of Songs 3:11). It is speaking at the time that the Divine Presence rested upon the Tabernacle. “Go out and gaze” – just as it says: “The entire people saw, shouted, and fell on their faces” (Leviticus 9:24). (This was their reaction to seeing the Divine Presence in the Tabernacle.) “The daughters of Zion [Tziyon]” – [alludes to] those who are marked [metzuyanim] for Him with circumcision, as had they not been circumcised they would not have been able to look at the Divine Presence. Rather, they would have fallen, just as Abraham our patriarch fell, as it is stated: “Abram fell on his face, and God spoke with him” (Genesis 17:3). Likewise, regarding Bilam, it says: “He falls with uncovered eyes” (Numbers 24:4, 16). Likewise it says: “Moses said: This is the matter that the Lord commanded that you shall do, and the glory of the Lord will appear to you” (Leviticus 9:6). What is, “this is the matter [ze hadavar]”? It was regarding circumcision that he said to them, just as it says: “This is the reason [veze hadavar] that Joshua circumcised” (Joshua 5:4). “That the Lord commanded” – to do to Abraham; this is analogous to a storekeeper who had a friend who was a priest. There was impurity in the house of his friend [the storekeeper], who sought to bring him to his house. The priest said to him: If you wish that I will come into your house, listen to me and remove the impurity from inside your house. When the storekeeper knew that there was no impurity there, he went and brought the priest into his house. So, the Holy One blessed be He, when he sought to appear to Abraham, his beloved, a foreskin was still attached to him. Once he circumcised himself, He immediately appeared, as it is stated: “On that very day, Abraham was circumcised” (Genesis 17:26), and then: “The Lord appeared to him” (Genesis 18:1). That is why Moses said to them: ‘God commanded to have circumcision performed on Abraham your patriarch when He sought to appear to him. You too, anyone of you who has someone uncircumcised, let him come out and have himself circumcised, “and the glory of the Lord will appear to you.”’ That is why Solomon said: “Go out and gaze, daughters of Zion, at King Solomon [Shelomo],” at the king who desires faultless [shelemim] people, just as it says: “Walk before Me and be faultless” (Genesis 17:1), as the foreskin is a blemish on the body. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who created His creations complete [shelemim]. He created the sun and the moon in their fullness, and all the acts of Creation were created in their full stature, as it is stated: “[The heaven and] the earth and all their hosts [tzevaam]” (Genesis 2:1). (Tzevaam is expounded as tzivyonam, in their full form.) Bar Kappara said: Adam and Eve were created as twenty-year-olds. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who made peace between his creations and those who love Him. He made peace between fire and Abraham (This refers to a midrash that states that Nimrod placed Abraham in a furnace and that God saved Abraham (Bereshit Rabba 39:3).) , the sword and Isaac, and angels and Jacob. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who makes peace between his creations. The heavenly beasts are of fire, and the firmament is of snow. The heavenly beasts are of fire, as it is stated: “The beasts were darting to and fro like the appearance of a flash” (Ezekiel 1:14). The firmament is of snow, as it is stated: “Over the heads of the beast there was the likeness of a firmament, resembling the [awesome] ice…” (Ezekiel 1:22). Neither does this one extinguish that one, nor does that one consume this one. Rabbi Yoḥanan said: “Dominion and fear are with Him; [He makes peace in His heights]” (Job 25:2). “Dominion” – this is Mikhael, and he is of snow; “and fear” – this is Gavriel, and he is of fire. What is “with Him”? They are devoted [mushlamim] to Him; this one does not harm that one, and that one does not harm this one. Not only does He go so far as to make peace between angel and angel, but even within one angel he makes peace, as he has five faces. That is what is written: “His body was like beryl, his face like the appearance of lightning, [his eyes like torches of fire, his arms and his legs like burnished bronze, and the sound of his speech like the noise of a multitude]” (Daniel 10:6) – neither does this one extinguish that one, nor does that one extinguish this one. (The lightning and the fire are against the beryl, which is translated as resembling the sea, and the great multitude is likewise an allusion to water.) It is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and the firmament is of water, as it is stated: “He roofs His upper chambers with water” (Psalms 104:3). Neither does this one extinguish that one, nor does that one extinguish this one. Rabbi Yaakov of Kefar Ḥanan said: “He makes peace in His heights” (Job 25:2) – the sun has never seen the concave side of the moon. (See Rosh HaShana 23b where the Gemara states that this is to prevent the moon from feeling bad.) Rabbi Yoḥanan said: There is no constellation that sees what preceded it, and there is no constellation that sees what is above it, only what is below it, like this person that descends a ladder, turned backwards. Rabbi Shimon ben Yoḥai taught: The firmament is of water and the stars of fire, and they reside one with the other and they do not harm one another. Even between the plagues He makes peace [shalom]. That is what is written: “There was hail and fire igniting [mitlakaḥat] within the hail” (Exodus 9:24). Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: Bowls of hail filled with fire. Rabbi Neḥemya said: Fire and water intermingled one with the other. Rabbi Ḥanan said: The explanation of Rabbi Yehuda is that it is like the seed of a split pomegranate that can be seen from the outside. The explanation of Rabbi Neḥemya is that it is like this lantern of a lamp, in which water and oil are mixed as one, and it is kindled above them. Rabbi Yehuda ben Rabbi Simon said: What is mitlakaḥat? It means dies [maita] and regroups [umitkahala] to perform its mission in order to perform the will of its Creator. Rav Ada said: This is analogous to a king who had two powerful legions that would contend with one another. When a war involving the king came about, they made peace with one another and came and waged the king’s war. So, hail and fire contended with one another. When they saw the war of the Holy One blessed be He with Egypt, it is stated: “There was hail and fire igniting within the hail” – a miracle within a miracle. That is why it is stated: “At King Solomon [Shelomo]” (Song of Songs 3:11). “At the crown with which his mother crowned him” (Song of Songs 3:11) – Rabbi Yitzḥak said: We have reviewed the entire Bible, and we have not found that Batsheva fashioned a crown for her son Solomon. Rather, “crown” – this is the Tent of Meeting, which is like this crown that is set with jewels and gems and is adorned with sky-blue, purple, and crimson wool, and fine linen. Rav Ḥoneya said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Did you, perchance, hear from your father, what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes. It is analogous to a king who had an only daughter and he loved her excessively. He did not relent from loving her, to the extent he called her his sister. He did not relent from loving her to the extent he called her his mother. So, the Holy One blessed be He loved Israel. He called them: “My sister, my love, my faultless dove” (Song of Songs 5:2). He did not relent from loving them, to the extent he called them His mother. That is what is written: “Pay attention to Me, My people, and listen to Me, My nation [ule’umi]” (Isaiah 51:4); ule’imi is written.’ (Without a vav, meaning My mother.) Rabbi Shimon ben Yoḥai stood and kissed him on his head. He said to him: ‘Had I emerged into the world only to hear this explanation from your mouth, it would have been sufficient.’ Alternatively, “his mother [imo]” means his nation [umato]. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: When the Holy One blessed be He said to Moses: ‘They shall craft a Tabernacle for Me,’ he should have placed four poles upright and stretched the Tabernacle atop them. Rather, it teaches that the Holy One blessed be He showed Moses on high red fire, green fire, black fire, and white fire; He said to him: ‘In the form “that you are shown on the mountain”’ (Exodus 25:40). Rabbi Berekhya in the name of Rabbi Batzla: This is analogous to a king who had a magnificent garment fashioned with jewels. He said to a member of his household: ‘Fashion me one like this.’ He said to him: ‘My lord the king, am I able to craft one like it?’ He told him: ‘I in my glory, and you with your dyes.’ (Do your best to approximate the garment that you see.) So, Moses said before the Holy One blessed be He: ‘My God, am I able to craft like these?’ He said to him: ‘Like the form “that I [am showing you]”’ (Exodus 25:9), “with the sky-blue, the purple, and the crimson wool, and with the fine linen” (Exodus 38:23). The Holy One blessed be He said to Moses: If you craft what is above, below, I will abandon My supernal council and descend and constrict My Divine Presence into your midst below. Above, “seraphim standing” (Isaiah 6:2); below, “acacia wood standing” (Exodus 26:15). It is not written here: “Place acacia wood upright,” but rather, “standing,” as though placed among the hosts on high. That is what is written: “Seraphim standing above Him” (Isaiah 6:2). Just as above there are stars, so below (In the Tabernacle.) there are stars. Rabbi Ḥiyya bar Abba said: It teaches that the gold hooks in the Tabernacle looked like the stars fixed in the firmament. “On the day of his wedding” (Song of Songs 3:11) – this is Sinai. There was matrimony, as it is stated: “Sanctify them [vekidashtam] (This is expounded to mean betrothal [kidushin].) today and tomorrow” (Exodus 19:10). “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the giving of the Torah, as it is stated: “He gave to Moses, when He concluded [kekhaloto] [speaking with him on Mount Sinai, the two tablets of the Testimony]” (Exodus 31:18). Kekhalato is written. (Meaning: Like His bride.) Another matter: “On the day of his wedding” (Song of Songs 3:11) – this is the Tent of Meeting. “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the eternal Temple. From where is it derived that there was matrimony at the Tent of Meeting? It is as it is written: “On the day that Moses concluded [kalot] erecting the Tabernacle.” Kalat is written; on the day that the bride [kala] entered the wedding canopy.
“The heavens and the earth and their entire host were completed” (Genesis 2:1). “The heavens and the earth and their entire host were completed.” It is written: “I see an end to all great things, but Your commandments are exceedingly broad” (Psalms 119:96). Everything has boundaries, the heavens and earth have boundaries, with the exception of one matter that does not have boundaries. Which is that? That is the Torah, as it is stated: “Its measure is longer than the earth and broader than the sea” (Job 11:9). Another interpretation: “I see an end to all great things” – this is the work of the creation of the heavens and the earth, as it is stated: “The heavens and the earth…were completed.”
Rabbi Ḥama began: “Remove the dross from silver [and a vessel will emerge for the smith] (Proverbs 25:4) – Rabbi Eliezer said in the name of Rabbi Yaakov: This is analogous to a bathtub that was filled with water, and there were two ornamental bowls in it. As long as it was full of water, the handiwork of the bowls was not visible. Once someone opened the drain and emptied the water from it, the handiwork of the bowls became visible. So, too, as long as the world was emptiness and disorder, the labor of the heavens and the earth was not visible. Once the emptiness and disorder was uprooted from the world, (Upon the completion of the process of creation.) the handiwork of the heavens and the earth became visible. “A vessel [keli] will emerge for the smith” (Proverbs 25:4) – they [the heavens and earth] became [finished] vessels. That is what is written: “The heavens and the earth and their entire host were completed [vaykhulu].”
How did the Holy One blessed be He create His world? Rabbi Yoḥanan said: The Holy One blessed be He took two skeins, one of fire and one of snow, mixed them with one another, and from them the world was created. Rabbi Ḥanina said: Four, for the four directions of the world. Rabbi Ḥama bar Ḥanina said: Six, four for the four directions and one for above and one for below. Hadrian, may his bones be crushed, once asked Rabbi Yehoshua bar Ḥananya, saying to him: ‘How did the Holy One blessed be He create His world?’ He said to him in accordance with what Rabbi Ḥama bar Ḥanina said. He said to him: ‘Is it possible that it was so?’ This was a rhetorical question. He took him into a small house and said to him: ‘Extend your hand to east, west, north, and south.’ He said to him: ‘Such was the action done by the Holy One blessed be He.’
Rabbi Hoshaya said: Rabbi Afes expounded in Antioch: “Vaykhulu” is nothing other than an expression of a delivering a blow and an expression of destruction [kelaya]. This is analogous to a king who entered a province and the residents of the province lauded him. Their lauding pleased him, and he provided them with encouragement and incentives. Sometime later, they angered him, so he minimized encouragement and incentives for them. So, too, until Adam the first man sinned, the celestial bodies would move in a short path, and quickly. After he sinned, He diverted them into a roundabout path, and they went at a slow pace. There are celestial bodies that complete their circuits in twelve months, such as Mercury. And there are celestial objects that complete their circuit in thirty days, namely, the moon. And there are celestial objects that complete their circuits in twelve years, namely, Jupiter. And there are celestial objects that complete their circuits in thirty years, namely, Saturn. This is all besides Venus and Mars, which complete their circuit only in four hundred and eighty years. 2 (This is a gloss from an unknown student, which was mistakenly inserted into the Midrash text since the first printed edition.) Rabbi Pinḥas taught in the name of Rabbi Ḥanan of Tzippori: Regarding white fig trees, their Sabbatical Year sanctity takes effect in the second year of the Sabbatical cycle, because they produce fruit after three years, (Mishna Sheviit 5:1. Fruit that is picked two years after the Sabbatical Year began forming during the Sabbatical Year.) whereas on that day, (The third day of Creation, when trees were created.) they produced fruit in one day. But in the future, the Holy One blessed be He will heal that impairment, as it is stated: “He will heal the wound of his injury” (Isaiah 30:26) – He will heal the wounds of injuries of all the world.
Rabbi Yehoshua ben Levi said: The heavens were perfected [nishtakhlelu] through [the addition of] the sun, moon, and constellations, and the earth was perfected through [the addition of] trees, vegetation, and the Garden of Eden. Rabbi Simon in the name of Rabbi Yehoshua ben Levi: The creations were all made in generic form [mekhulalim], (When they were first created they were without their full shape and detail, and during the six days of creation they expanded and developed into their full form.) and they gradually expanded. “And their entire host [tzevaam]” – Rabbi Elazar said: There are three kinds of tzava: (The word is used in three different senses. The common denominator of them all is that they refer to things that come in abundance.) The tzava of the heavens and the earth, the tzava of the students, and the tzava of suffering. The tzava of the heavens and the earth, as it is stated: “The heavens and the earth and their entire host [tzevaam] were completed.” The tzava of the students, from where is it derived? It is as it is stated: “All the days of my teaching students [tzeva’i], I wait until my replacement comes” (Job 14:14) – until my replacement arises. The tzava of suffering, from where is it derived? It is as it is stated: “Behold, there is suffering [tzava] for man upon earth” (Job 7:1). [Another interpretation of this last verse:] All a person’s aspirations [tzivion] are only on the earth. (For earthly matters, such as achieving wealth and comfort.) But of what benefit is it for him, since “his days are like the days of a hired laborer” (Job 7:1). Naḥman son of Rabbi Shmuel bar Naḥman said: If one merits, tzava (A great deal of success.) will be his, but if not, the tzava (Great tragedy.) will be upon him. (The word “upon” in Job 7:1 is written (ketiv) על, but pronounced (keri) עלי, allowing for two interpretations: Either the tzava is for the benefit of the man, or it overcomes him.) When one builds a building, if he is fortunate, the tzava is his. If he falls from it and dies, the tzava overcomes him. If one eats his bread and enjoys it, tzava is his. If it gets stuck in his throat and chokes him, the tzava overcomes him. And the Holy One blessed be He has appointed many kinds of tzava for man in order to collect His due – many bears, many lions, many snakes, many fiery serpents, many scorpions. (The lesson is that the pursuit of material gain may ultimately be detrimental to a person.) Moreover, “his days are like the days of a hired laborer.”
The Rabbis say: Even matters that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, and through all of them the Holy One blessed be He executes His missions – even by means of a serpent, even by means of a gnat, even by means of a frog. Rabbi Tanḥuma said it in the name of Rabbi Menaḥma, Rabbi Berekhya in the name of Rabbi Ḥelbo: Rabbi Aḥa would relate this incident: A certain man was standing on the river bank. He saw a frog carrying a scorpion and transporting it across the river. (The scorpion was sent to kill someone, and crossed the river in an unnatural manner to do so. ) After it [the scorpion] performed its mission, it [the frog] took it back to its place. Rabbi Pinḥas said in the name of Rabbi Ḥanan of Tzippori: There was an incident involving a certain man who was standing to reap his crop in the Bei Tarfa valley. He saw a stalk of a certain herb, picked it, and crafted it into a wreath for his head. A serpent came and he struck it, killing it. Another man came and stood there to look at the snake. He said: ‘I wonder, who was it who killed this serpent?’ That man said: ‘I killed it.’ He lifted his eyes and saw the stalk of herb that had been crafted into a wreath on his head. He said: ‘Did you really kill it?’ He said: ‘Yes.’ He said: ‘Can you remove that herb from your head?’ He said: ‘Yes.’ Once he removed it he said to him: ‘Can you come over here and lift this serpent with this staff?’ He said: ‘Yes.’ When he approached that serpent, immediately his limbs fell. (The snake had been sent to kill the man. The herb, which apparently contained an antidote to snake venom, saved him from his fate, but eventually the mission was accomplished.) Rabbi Yanai was sitting and expounding at the entrance to his city. He saw a serpent slithering and approaching. When he chased it away from one side, it returned at the other side, and when he chased it away from that side, it returned from the other side. He said: This one is on his way to perform a mission. Thereafter, a sound was heard in the city: So-and-so son of so-and-so was bitten by a serpent and died. Rabbi Elazar was sitting, paying a visit to the latrine. A Roman came and expelled him, entered in his place and sat himself down. He [Rabbi Elazar] said: This did not occur for naught. Immediately, a serpent emerged and struck him [the Roman], killing him. He applied to him the verse: “I placed a man [adam] in your stead” (Isaiah 43:4) – I placed Edom in your stead. (The Romans were identified with the people of Edom.) Rabbi Yitzḥak ben Elazar was standing and strolling along the shore of the Sea of Caesarea and saw a certain thighbone that was rolling along. He kept pushing it away out of sight, but it kept rolling back. He said: This one is prepared to perform a mission. Several days later, a certain courier passed by, and he stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea. The wicked Titus entered the Holy of Holies with a sword drawn in his hand and he cut the two curtains. Then he took two harlots and cohabited with them atop the altar. He emerged with his sword full of blood. Some say that it was blood of sacrifices, and some say it was the blood of the goat offered on Yom Kippur. He spoke out with blasphemy and sacrilege. (Saying that he had defeated God and this was His blood.) He took all the Temple vessels and wrapped them up in a big bundle. (Using the Temple curtain.) He again began to speak out with blasphemy and sacrilege against the most High, saying: ‘There is no comparison between one who wages war with the king in the wilderness and defeats him, and one who wages war with the king in his own palace and defeats him there.’ He went down to his ship. When he set sail, a large wave struck him in the sea. He said: ‘It appears that the God of this nation has power only in the water. He exacted retribution against the generation of Enosh only with water, He exacted retribution against the generation of the Flood only with water, He exacted retribution against Pharaoh and his army only with water. I, too, when I was in His House and His domain He was unable to stand up against me, and now He has confronted me here. He believes that He will kill me in the water.’ The Holy One blessed be He said [an oath] to him: ‘Wicked one, by your life, I will exact retribution from this wicked one [Titus] with a creature that is the smallest of all the creatures I created during the six days of Creation.’ Thereupon, the Holy One blessed be He signaled to the angel of the sea and it calmed from its raging. When he reached Rome, all the residents of Rome emerged and lauded him. When he ascended to Rome [the city], he entered the bathhouse. When he emerged, they poured him a vial of a post-bath elixir with wine to drink. A gnat entered into his nose and began to continuously gnaw at his brain, until it was as large as a two-pound fowl. He [Titus] issued a command, saying: ‘Open up the brain of this man (Titus referred to himself in third person.) to ascertain through what instrument the God of the Jews has exacted retribution from this man.’ Thereupon, they called the surgeons, they opened up his brain and removed what was like a two-pound fowl. Rabbi Elazar bar Rabbi Yosei said: ‘I saw in Rome that [they placed] a weight of two pounds on one side [of a balance] and the bird-like growth [of Titus] on the other side, and they were equal in weight. They took it and placed it in a bowl. As it [the growth] withered, he [Titus] withered along with it. [When it returned to its natural size,] the gnat flew away and the soul of the evil Titus flew away [as well].’
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “The heavens and the earth…were completed” (Genesis 2:1) – at their designated time. “And their entire host” (Genesis 2:1) – at their designated time. (The heavens and the earth on the one hand, and their hosts on the other hand, were created on separate days.) Rabbi Neḥemya said to him: But is it not written: “These are the outgrowths of the heavens and of the earth when they were created [on the day that the Lord God made the earth and the heavens]” – which teaches that on the same day they were created they produced their outgrowths? He said to him: But is it not written: “It was evening, it was morning, one day…a second day…a third day…a fourth day…a fifth day…a sixth day”? (With different items created on each day.) Rabbi Neḥemya said: They are like people picking figs; each one of them appears at its time. (All the buds of the figs are present at the beginning of the season, but they ripen gradually, each one in its time. So, too, the outgrowths of the heavens and the earth were present in an incipient form from the beginning, and grew into their final form during the subsequent days.) Rabbi Berekhya said in support of Rabbi Neḥemya’s teaching: “The earth brought forth [vegetation]” (Genesis 1:12) – [“bringing forth” indicating] something that was already stored inside it.
(Fol. 60) R. Juda said: "The ox which Adam, the first man, sacrificed, had but one horn on its forehead, as it is said (Ps. 69, 32) And this will please the Lord better than an ox or bullock having horns and cloven hoofs." Behold! The word used is Makrin (horns) in plural! [Hence it had two horns.] Said R. Nachman: "Although we read Makrin (horns) the word is really written Makren (horn, the singular)." R. Juda said: "The ox which Adam, the first man, sacrificed, got its horns before it got its cloven hoofs, as it is said, And this will please the Lord better than an ox or bullock having horns and cloven hoofs, i.e., first horns then cloven hoofs. This will support R. Joshua b. Levi who said that all the works (animals) of creation, were created in their full-grown feature, by their full consent, by their own [choice of] shape, as it is said (Gen. 2, 1) And the heaven and the earth were finished, and all the host of them. Do not read Tzeba'am (the host), but read it Tzib'yonam (their taste).
(Ib. b) R. Hamnuna said: "He who prays on the Sabbath eve and recites the prayer Vayechulu (Gen. 2, 1-3) Scripture adds to his credit as if he had been a collaborator with the Holy One, praised be He! in the creation of the world; for it is said (Gen. 2, 1.) Thus were finished, etc. Do not read Vayechulu (were finished) but read it Vayechalu (they finished it)." R. Elazar said: "Whence do we learn that speaking is equivalent to doing? It is said (Ps. 33, 6.) By the words of God, were the heavens made."
Rabbi Neḥemya says: “The advantage of land is in every way.” Matters that appear as though they are beyond the scope of the Torah, like the addenda (This is a reference to tannaitic literature not included in the Mishna.) of the study hall of Rabbi and the addenda of the study hall of Rabbi Natan, the laws of converts and slaves, they too were given to Moses from Sinai. And like the laws of ritual fringes, phylacteries, and mezuzot, they are included in the Torah, as it is written: “The Lord gave me the two tablets of stone inscribed with the finger of God, and on them were all the matters [kekhol hadevarim]” (Deuteronomy 9:10), and it is written: “All the mitzva [hamitzva] that I am commanding you…” (Deuteronomy 8:1), Kol, kekhol; devarim, hadevarim; mitzva, hamitzva (These words contain superfluous prefixes, as the verses could have said kol, devarim, and mitzva, but instead says kekhol, hadevarim, and hamitzva. All these prefixes are amplifications that serve to include the types of Torah study detailed in the midrash.) – [to teach that] Bible, Mishna, halakha, Talmud, addenda, aggadot, and even what a distinguished disciple is destined to say before his teacher, all these were given as a halakha to Moses from Sinai. “King” – this is a master of Talmud; “Subservient to a field” – this is the master of the Mishna, who hoes the halakha before him. (Just as one hoes in order to eventually reap the crops, one who masters the Mishna is then able to analyze the mishnayot and apply them as necessary.) Rabbi Yaakov bar Avuna said in the name of Rabbi Yosei: One who learned but did not teach, there is no greater vanity than this. The Rabbis say: Even things in the world that you consider to be superfluous, like flies, fleas, and gnats, they too are included in the creation of the world, as it is stated: “[The heavens and the earth] were completed, [with all their host]” (Genesis 2:1).
(Gen. 2:4, end:) IN THE DAY THAT THE LORD MADE EARTH AND HEAVEN. The Bet Shammay say: (Cf. the longer version of this section in Gen. R. 12:14, where R. Simeon ben Johay gives the view represented here by the Bet Hillel.) The conception < of creation came > by night; and the doing, by day. The Bet Hillel say: The conception either by day or by night, and he completed work with the sun on the horizon. (I.e., at sunset or dawn. See the Jastrow lexicon, s.v., dimdum.) R. Levi said in the name of R. Hama bar Hanina: (Gen. R. 11:9; see PR 46:2.) On every day the Holy One created three creations. On the first he created heaven, earth, and the light. On the second he created the firmament, Gehinnom, and the ministering angels. On the third, trees, herbs, and rivers. On the fourth, sun, moon, and stars. On the fifth, fish, Leviathan, (See BB 74b; Gen. R. 7:4.) and fowl. Now on the sixth, there were six things to create, those for the Sabbath eve and those for the Sabbath. These were the following (according to Gen. 1:24): LET THE EARTH BRING FORTH (1) THE LIVING CREATURE AFTER ITS KIND, (2) CATTLE, (3) CREEPING THINGS, AND (4) BEAST OF THE EARTH, plus Adam and Eve. The work of Adam, Eve, and of the beasts was completed. Then, when he had completed these, he wanted to create the rest; but the Sabbath was holy, as stated (in Gen. 2:1-3): THEN THE HEAVENS < AND THE EARTH > WERE FINISHED…. SO GOD FINISHED < ON THE SEVENTH DAY > … AND GOD BLESSED < THE SEVENTH DAY > … < BECAUSE ON IT HE RESTED FROM ALL HIS WORK > WHICH GOD HAD CREATED < TO MAKE >.
(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Thus have our masters taught (in Shab. 2:6): WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: (Above, Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1; Lev. 5:9.) < BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH, (I.e., the priest’s share of the dough.) AND IN REGARD TO THE LIGHTING OF THE LAMP. > (I.e., the Sabbath lamp.) Why? Because the Adversary (Satan) only makes accusations (Gk.: kategorein.) in time of danger. Now the three of them are from the Torah. Where is it shown about menstruation? (Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Where is it shown about the hallah? (Numb. 15:20:) < YOU SHALL SET ASIDE > THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING…. [Where is it shown] in regard to the lighting of the < Sabbath > lamp? Thus have our masters taught: Where is it shown that a person is to be zealous and diligent in the lighting of the < Sabbath > lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. This refers to the lighting of the lamp. And why were < these commandments > transmitted to the woman? (Gen. R. 17:8; yShab. 2:4 (5b).) The Holy One said: She cut off the lamp of the world, since it is written (in Prov. 20:27): THE LAMP OF GOD IS THE BREATH OF ADAM. Therefore, she shall observe the commandments of the lamp. [In regard to Hallah,] the Holy One said: She defiled the hallah of the world. This was the first Adam, who was the hallah of the world; for R. Jose ben Qetsartah has said: Just as the woman moistens her dough with water and after that takes out hallah, so it was with the first Adam (in Gen. 2:6): AND A MIST ('D) WENT UP FROM THE EARTH, and after that (in vs. 7): [THE LORD GOD] FORMED THE HUMAN ('DM) OUT OF DUST FROM THE GROUND > [….] In regard to menstruation, the Holy One said: She shed the blood of the first Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6): WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. She shall observe her menstrual period to atone for the blood that she shed. Ergo (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Therefore, the Holy One compares the uncleanness of Israel to the uncleanness of the menstrual period, when < a woman > is unclean and < then > purified. So the Holy One is going to purify Israel, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE….
(Exod. 21:1:) AND THESE ARE THE ORDINANCES (mishpatim). This text is related (to Prov. 29:4): BY JUSTICE (mishpat) A KING SUSTAINS THE LAND. (Gen. R. 14:1; Exod. R. 30:13; cf. Tanh., Exod. 6:2.) This refers to the Holy One. (Ibid., cont.:) BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. This refers to the first Adam who was separated out in a removal (temurah). R. Jose ben Qetsartah said: Where is it shown that he was separated out in a removal? (Above, Gen. 2:1; Tanh., Gen. 2:1;yShab. 2:4 (5b); Gen. R. 17:8.) Where it is stated (in Gen. 2:6–7): BUT A MIST WENT UP FROM THE EARTH . THEN THE LORD FORMED . (See above, Gen. 2:2; Tanh., Gen. 2:1.) like the wife of a priest putting water into the midst of her dough and after that taking the hallah. (Cf. Numb. 15:20, which identifies hallah and temurot.) Ergo, it says (in Prov. 29:4): BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. When the Holy One commanded him to eat from this and not to eat from that, he transgressed the command. What did he bring about? (Gen. 3:17:) CURSED IS THE LAND BECAUSE OF YOU. Ergo, (in Prov. 29:4): WILL DESTROY IT.
(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH. [Let our master instruct us: For how many transgressions do women die at the time of their childbirth? Thus] have our masters taught (in Shab. 2:6): (Tanh., Gen. 2:1.) WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: [BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH, (I.e., the priest’s share of the dough.) AND IN REGARD TO THE LIGHTING OF THE < SABBATH > LAMP. These three commandments are also from the Torah.] Where is it shown about menstruation? Where it is stated (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. And where is it shown about the hallah? Where it is stated (in Numb. 15:20): YOU SHALL SET ASIDE THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING. And where is it shown about the Sabbath lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. And why are the women charged with regard to these commandments? (Gen.R. 17:8; yShab. 2:4 (5b).) Our sages have said: In the creation of the world Adam was first. Then came Eve, and she shed his blood in that he had heeded her. Thus it is stated (in Gen. 3:19): FOR DUST YOU ARE AND TO DUST YOU SHALL RETURN. The Holy One said: Let her be given the commandment of menstrual blood [so that she may have atonement] for that blood which she shed. And why the commandment of the hallah? Because Adam was the hallah of the world when she came and defiled him, (Cf. Gen. R. 14:1.) the Holy One said: Let her be given the commandment of hallah so that she may have atonement for the hallah of the world, which she defiled. And where is it shown that Adam is the hallah of the world? Thus have our masters taught (in Hal. 3:1): ONCE THE WOMAN PUTS WATER into the dough, SHE IS TO REMOVE HER HALLAH. Thus did the Holy One do. R. Jose ben Qetsarta said: Once the Holy One put water on the ground, he immediately removed Adam as his hallah from the ground. Thus it says (in Gen. 2:6): BUT A MIST ('D) WENT UP FROM THE EARTH. THEN immediately (in vs. 7) THE LORD GOD FORMED < THE HUMAN ('DM) OUT OF DUST FROM THE GROUND >…. And the commandment of the lamp exists because Adam was the lamp of the Holy One, as stated (in Prov. 20:27): THE LAMP OF {GOD} [THE LORD] IS THE BREATH OF ADAM. But Eve came and extinguished it. The Holy One said: Let her be given the commandment of the lamp in order that she may have atonement for the lamp which she extinguished. Thus women have been charged with the commandments of the Sabbath lamp. The Holy One said: If you are careful with the Sabbath lamp, I also will be shining for you, as stated (in Is. 60:19): FOR THE LORD SHALL BE YOUR EVERLASTING LIGHT.
What is written above of the matter (in Exod. 3:4)? WHEN THE LORD SAW THAT HE HAD TURNED ASIDE TO LOOK, GOD CALLED UNTO HIM FROM THE MIDST OF THE THORN BUSH AND SAID: MOSES, MOSES! R. Abba bar Kahana said: Everyone whose name is doubled has a share in both worlds (i.e., this world and the world to come): (Tanh., Exod. 1:18; Tanh. (Buber), Gen. 2:1, 6; Gen. R. 30:4; 38:12; Exod. R. 2:6.) NOAH, NOAH (in Gen. 6:9); ABRAHAM, ABRAHAM (in Gen. 22:11); JACOB, JACOB (in Gen. 46:2); MOSES, MOSES (in Exod. 3:4); SAMUEL, SAMUEL (in I Sam. 3:10); and the text TERAH, TERAH (in Gen. 11:27). He said to them: Terah also is to have a share in both worlds, for our father Abraham did not die until he had received the good news about the fact that his father Terah had repented, as stated (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE. < Abraham > said to him: Should I go to my ancestors with whatever good works you have saved up for him? (Cf. Tanh., Exod. 1:18, which reads: “With whatever good works2have saved up?”) At that time the Holy One brought the good news and said to him: By your life, your father Terah has repented. His name is therefore doubled (in Gen. 11:27).
And the Lord spoke unto Moses and Aaron in the land of Egypt, saying (Exod. 12:1). Is it not a fact that He spoke only to Moses? Why, then, does the Scripture say unto Moses and Aaron? To indicate that just as Moses was included in the revelation, so too was Aaron. Where do we learn that He did not speak to Aaron? From the verse And it came to pass on the day that the Lord spoke unto Moses in the land of Egypt (Exod. 6:28), that is, to Moses and not to Aaron. Similarly in the above verse He spoke to Moses but not to Aaron. Why did He not speak to Aaron? In order (to enhance) Moses’ honor. However, if that were so, would not Aaron’s honor be diminished? No. For they were equals. You find that whenever two things are mentioned together they are of equal importance. On that day the heaven and the earth were finished (Gen. 2:1), and they are equal. Honor thy father and mother (Exod. 20:12), and they are equal. Joshua the son of Nun and Caleb the son of Jephunneh (Num. 14:38), and they were equals. Similarly, Moses and Aaron were equals.
(Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Why a woman and not a man? Previously it applied to men and women. Thus it is stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh.” R. Meir says, “The man's uncleanness was more serious than the woman's uncleanness. Why? Because the uncleanness of women is a sign of children; however, that of a man is [a sign] of suffering. Thus it is stated (in vs. 3), ‘And this shall be the uncleanness in his discharge,’ (The next verses (4-12) stress just how defiling his discharge really is.) [i.e.] something which seals and closes.” Previously the men saw water, until Rachel arose and said (in Gen. 31:35), “for the period of women is upon me.” Then it was given to her. Therefore (in Exod. 15:25), “And when a woman has had a discharge of blood.” (Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Thus have our masters taught (in Shab. 2:6): Women die at the time of their childbirth for three transgressions: (Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1.) Because they have not been careful in regard to menstruation, in regard to the hallah, (I.e., the priest’s share of the dough.) and in regard to the lighting of the lamp. (I.e., the Sabbath lamp.) Why at the time of their childbirth? Because the adversary (Satan) only makes accusations (Gk.: kategorein.) in time of danger. Now the three of them are from the Torah. [Where is it shown about] menstruation? (Lev. 15:25:) “And when a woman has had a discharge of her blood.” [Where is it shown about] the hallah? (Numb. 15:20:) “[You shall set aside] the first of your dough as a hallah offering.” [Where is it shown] in regard to the lighting of the [Sabbath] lamp? As our masters taught, “Where is it shown that a person is to be zealous and diligent in the lighting of the [Sabbath] lamp? Where it is stated (in Is. 58:13), ‘and you call the Sabbath a delight.’ This refers to the lighting of the lamp.” And why were [these commandments] transmitted to the woman? (Gen. R. 17:8; yShab. 2:4 (5b).) The Holy One, blessed be He, said, “She extinguished the lamp of the world….” In regard to menstruation, the Holy One, blessed be He, said, “She shed the blood of Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6), ‘Whoever sheds human blood [by a human will his blood be shed].’ She shall observe her menstrual period to atone for the blood that she shed.” Ergo (in Lev. 15:25), “And when a woman has had a discharge of blood.” Therefore, the Holy One, blessed be He, compares the uncleanness of Israel to the uncleanness of the menstrual period, when [a woman] is unclean and [then] purified. So the Holy One, blessed be He, is going to purify Israel, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure.” Another interpretation: (Ezek. 36:17:) “Their way before Me was like the uncleanness of a menstruant woman”; like the uncleanness of a menstruant woman, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruant woman, a high priest enters into the house with her and sits [with her] on the couch, (‘YSTWW’, probably from the Gk.: histion, which means “something woven.”) but on condition that it not shake (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are unclean, as stated (in Lev. 16:16), “which dwells with them in the midst of their uncleannesses.” R. Levy said, “When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them.” [Moreover,] the women accepted the Torah first. It is so stated (in Exod. 19:3), “Thus shall you say to the House of Jacob,” these are the women; (Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said, ‘… but my wife [I called] my house.’”) (ibid., cont.), “and declare to the sons of Israel,” these are the men. And so it says (in Cant. 6:10), “terrible (Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them.) like bannered hosts.” Now about them it is stated (in Cant. 4:12), “A locked garden is my sister, my bride, a locked fountain, a sealed spring.” The Holy One, blessed be He, said to Israel, “In this world you became clean but returned to uncleanness; but in the world to come I Myself will cleanse you so that you shall not ever become unclean.” Thus it is stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure; I will purify you from all your uncleannesses and from all your idols.”
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)
"Midrash Vayikhalu": This midrash is named after the verse "And the heavens and the earth were finished" (Genesis 2:1). It is one of the midrashim that have been lost to us, and only fragmented statements remain which were brought by ancient authors who had access to this midrash.
... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)
THE SABBATH THE School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "In the beginning God created the heavens and the earth" (Gen. 1:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands" (Ps. 102:25). The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "These are the generations of the heavens and of the earth" (Gen. 2:4). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "In the day that the Lord God made earth and heaven" (ibid.). The School of Shammai said: The heavens were created first, because it is said, "And the heavens and the earth were finished" (Gen. 2:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens" (Isa. 48:18). The School of Shammai said: The heavens were created first, and the earth afterwards, because it is said, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1). Contention arose between them (i.e. the Schools) on this question, until the Holy Spirit rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment.
What did the Holy One, blessed be He, do? He put forth His right hand and stretched forth the heavens, and He put forth His left hand and founded the earth, as it is said, "Yea, mine hand || hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I called unto them, they stood up together" (Isa. 48:13). Both of them were created simultaneously, as it is said, "And the heavens and the earth were finished, and all their host" (Gen. 2:1). And, indeed, were the heavens and the earth completed (so as not to require God's providence) for their continued existence and maintenance? Has it not been written concerning them, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1)? But they were finished with reference to the original deed (of creation) and with reference to the work (of being created) and being called into existence. Therefore it is said, "And the heavens and the earth were finished" (Gen. 2:1).
“I am the Lord your God” – this is analogous to a king of flesh and blood who enters a city. They sweep it, sprinkle water on it, decorate it, spread fine curtains and tapestries, and kindle lamps. The Holy One blessed be He said: I am not so, but rather, when I entered My world, I spread tapestries, as it is stated: “Who spreads the heavens like a curtain” (Isaiah 40:22). I kindled lamps, as it is written: “God said: Let there be lights” (Genesis 1:14). I sprinkled water, as it is stated: “Let the waters be gathered” (Genesis 1:9). I decorated everything that I made, as it is stated: “The heavens and the earth and their entire host were completed” (Genesis 2:1).
Another matter, “these are [ve’eleh] the ordinances,” Rabbi Abahu said: Every place where ve’eleh is written, it adds to the previous matter, and every place that eleh is written it rejects the previous matter. How so? “This is [eleh] the legacy of the heavens and the earth on the day that they were created” (Genesis 2:4). What did it reject? He had been creating heavens and earth and examining them. They were not pleasing to Him, and He would restore them to emptiness and disorder. When He saw this heavens and earth, they were pleasing to Him. He said: “This is the legacy of the heavens and the earth,” but what came before was not a legacy. Similarly, “this is [eleh] the legacy of Noah” (Genesis 6:9). What did it reject? It rejected the generation of Enosh, the generation of the Flood, and Keinan and his counterparts. Therefore it says: “The sons of Yefet, Gomer and Magog” (Genesis 10:2). (The Torah enters into great detail when enumerating the descendants of Noah, but not with the preceding generations.) Similarly, “this is [ve’eleh] the legacy of Ishmael son of Abraham” (Genesis 25:12), adds to the previous matter. Who are they? What is written beforehand, as it is stated: “She bore him (Ketura bore for Abraham.) Zimran and Yokshan” (Genesis 25:2). Here, too, “this is [ve’eleh] the legacy of Ishmael son of Abraham…the firstborn of Ishmael is Nevayot” (Genesis 25:12–13). They were wicked like them. (The sons of Ishmael were wicked like the sons of Ketura. ) Similarly, “this is [ve’eleh] the legacy [toledot] of Isaac son of Abraham” (Genesis 25:19) adds to the previous matter, to what was written beforehand: “The sons of Ishmael” (Genesis 25:16). Who was it? It was Esau and his sons, for he was a son of Isaac. If so, it may be said that since only “this is [ve’eleh] the legacy” is written, Jacob, too, who was part of the legacy of Isaac, is included with Esau? You find that every [time the word] toledot appears in the Bible it is written defectively, (It is written without a vav between the tav and lamed or without a vav between the dalet and the tav.) except for: “This is the legacy [toledot] of the heavens and the earth” (Genesis 2:4), and “this is the legacy [toledot] of Peretz” (Ruth 4:18). And there is a compelling reason why it says: “This is the legacy [toledot] of the heavens and the earth” in full. It is because the Holy One blessed be He created His world and there was no angel of death in the world. That is why it is complete. When Adam and Eve sinned, the Holy One blessed be He minimized all the toledot in the Bible. When Peretz arose, his toledot became full, because the Messiah will emerge from him, in whose days the Holy One blessed be He will eliminate death, as it is stated: “He will eliminate death forever” (Isaiah 25:8). That is the reason that toledot of the heavens and earth and toledot of Peretz are full. This is the reason that toledot of Isaac is defective, to exclude Jacob from the category of the wicked. (The Messiah can also be traced back to Jacob, and therefore the word toledot should have been written regarding Isaac with the vav. It is written without the vav as an indication that it is referring only to Esau and not to Jacob. ) Similarly, “this is [eleh] the legacy of Jacob” (Genesis 37:2), it rejected the chieftains of Esau. Similarly, “these are [ve’eleh] the names of the children of Israel” (Exodus 1:1), adds to the previous matter. Who were they? Those who were written beforehand: The children of Reuben and the children of Simeon. (This is a reference to the listing of the descendants of Jacob who came down to Egypt (see Genesis 46:8–27). ) Similarly, “this is [ve’eleh] the legacy of Aaron” (Numbers 3:1) adds to the previous matter. Who were they? Those who were written beforehand: “These are the counted, that Moses and Aaron…counted” (Numbers 1:44). Just like those beforehand were righteous, so, too, these were righteous. (Although the verses regarding Aaron proceed to list Nadav and Avihu, who were killed due to the offering of a strange fire before God (see Numbers 3:2–4), on the whole they were still considered righteous. ) Here, too, “these are [ve’eleh] the ordinances” adds to the previous matter, that which was written beforehand: “There He instituted for it statutes and ordinances” (Exodus 15:25). Another matter, “these are [ve’eleh] the ordinances.” What is written before this portion? “They shall judge the people at all times” (Exodus 18:22). And it says here: “These are the ordinances,” and the [Ten] Commandments are in the middle. This is analogous to a noblewoman who was walking, an armed guard on this side and an armed guard on that side, and she was in the middle. So, too, the [giving of the] Torah had justice before it and justice after it and it was in the middle. Likewise it says: “I walk on the path of righteousness” (Proverbs 8:20). The Torah says: In which path do I walk? I will walk in the path of those who perform righteousness. “In the midst of the paths of justice” (Proverbs 8:20), the Torah in the middle and justice before it and after it; before it, as it is stated: “There He instituted for it statutes and ordinances,” justice after it, as it is stated: “These are the ordinances.”
The Rabbis say: “The advantage of land” – even things that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, as it is written: “The heavens and the earth and their entire host were completed” (Genesis 2:1). “A king is subservient to a field,” [“King” –] this is the Holy One blessed be He, in whose regard it is written: “The Lord reigns; He is clothed in grandeur” (Psalms 93:1). “Is subservient to a field,” this is Zion, as it is written: “Zion will be plowed as a field” (Micah 3:12). Therefore, “one who loves silver will not be satisfied with silver” – one who loves mitzvot will not be satisfied with mitzvot. “Nor one who loves abundance, [with produce]” – anyone who avidly pursues mitzvot, but does not have a mitzva that is fixed for the generations, (That will have a long-term effect. ) what benefit does he have? (After his death.) Know that it is so, as Moses performed so many mitzvot and acts of righteousness and had many good deeds to his credit, and he had a mitzva fixed for the generations. That is what is written: “Then, Moses designated [three cities beyond the Jordan toward the rising sun]” (Deuteronomy 4:41). (Although Moses had done many mitzvot during his lifetime, and the three cities he designated as cities of refuge would not function in that capacity until the Israelites settled the Land of Israel, he nonetheless made sure to designate them before he died so as to fulfill a mitzva with a lasting effect.)
Said Rabbi Levi, "Great is repentance for it reaches to the very Throne of Glory," as it is said (Hos. 14:2) "Return, O Israel, unto the Lord thy God" (Yoma 86a). And our Sages, of blessed memory, said, "When Moses went up to the first firmament he found groups of angels. They opened before him the Book of the Torah and read of God's work on the first day of Creation. And then they paused and began to tell the praises of the Torah. Then Moses ascended to the second firmament and he found bands of angels who were reading of the work of the second day of creation and then they paused and began to tell the praises of the Torah and of Israel. He then ascended to the third firmament and he found troops of angels reading of the work of the third day of Creation, and they paused and began to speak in praise of Jerusalem. He ascended to the fourth firmament where he found angels reading of the work of the fourth day of Creation and they paused and they began to tell the praises of the Messiah. Then he went up to the fifth firmament and he found companies and companies of angels reading of the work of the fifth day of Creation. And they paused and began to tell of the sadness and sorrow of Gehenna. Then he ascended to the sixth firmament and found there angels, and they were reading of the work of the sixth day of Creation and they paused and began to tell about Paradise, and they beseeched the Holy One, Blessed be He, to make Paradise the portion of Israel. Then he went up to the seventh firmament and found there heavenly creatures called Ofanim, Seraphim, and Galgalim, and angels of mercy, and angels of kindness and justice, and angels of fear and trembling. At once Moses took hold of the Throne of Glory. They began to read of the work of the seventh day, the portion beginning, "And the heaven and the earth were finished" (Gen. 2:1). And they paused and they began to tell the praise of repentance, to teach you that repentance reaches to the very Throne of Glory, as it is said, "Return, O Israel, unto the Lord thy God" (Hos. 14:2).
Know - that the pious one (R. Yosef Karo) and I agreed to make a great effort on the night of Shavuot, and to keep sleep from our eyes. Praise to God, so it was. We didn't stop one moment - listen, and your soul will be revived...
Let me first quote some words of the saintly author of Shaarey Or on the subject of the Holy Temple. The following is a quotation from the first chapter of his book entitled Shechinah: After the erection of the Tabernacle the שכינה, manifestation of G–d's Presence, was visible at all times over the camp of the Israelites. We derive this from the verse: "They shall make a Temple for Me so that I may dwell in their midst" (25,8). You need to appreciate an important rule. G–d's principal residence was in our world when He first created the universe and man. Although the "upper" regions had been allocated to the creatures of those regions and the "lower" regions to the creatures of the terrestrial universe, because G–d had His principal residence on earth, He thereby provided the unification of heaven and earth, allowed for unimpeded communication and transfer to our world of sources of blessing from the inexhaustible pools of the upper regions. All this is alluded to in the verse: "And the heavens and the earth were completed together with all their hosts" (Genesis 2,1). This means that each part of the "lower" universe was also a part of the "higher" universe and thus contributed to the other's existence. The conduits supplying sources from one region to the other worked perfectly without hindrance. This is what the prophet referred to in Isaiah 66,1: "The heaven is My throne and the earth is My footstool." G–d is perceived as halfway between the earth and heaven, or, between terrestrial and celestial beings.
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.
This explains an otherwise inexplicable saying of the sages. They said, “Whoever prays on the night of Shabbat and says, ‘Now the heavens and the earth were finished’ (Genesis 2:1) is regarded as if he had become a partner with the Holy One, blessed be He, in the work of creation.” (Shabbat 119b.)
וכסף פקודי העדה, “and the excess silver shekalim (1750) etc.” these were not shekalim from the census or donations for construction of the Tabernacle as described in verse 29 as נחושת התנופה,”copper from the elevation offering;” the Torah wishes to tell us that the people as a whole did not have more than this amount of silver left in their possession after parting with their donations of silver shekalim. ובכסף ונחושת, “and with the silver and the copper, etc;” The Torah now proceeds to tell us for what all this silver and copper had been used when constructing the Tabernacle. This had not been spelled when the Torah told us what the gold was used for, as no complete item other than the menorah, candlestick, was made of gold. Gold was used as an overlay both for the altar, the Holy Ark, the Table and the boards of the walls. It is worthwhile to reflect on how important the Tabernacle was relative to the creation of the physical universe, and how this was reflected in many of the details surrounding it, On the first day G–d was reported as having created heaven and earth before giving the order to light to come into existence. [Heaven and earth you will recall were wrapped completely in darkness. Ed.] G–d’s activity on that day is described in Psalms 104,2 as נוטה שים כיריעה, “spreading the heavens like a carpet.” The corresponding activity when constructing the Tabernacle was covering its walls with goat-skins. (Exodus 26,7) On the second day G–d had created the horizon and divided the lower waters from the upper waters. (Genesis 1,6) The corresponding activity involving the construction of the Tabernacle was the installation of the dividing curtain, פרוכת, between the Holy of Holies, and the Sanctuary proper. (Exodus 26,33) On the third day G–d had commanded the earth beneath the oceans to form a coherent surface and to become visible above the waters of the ocean. (Genesis 1,9) The corresponding activity during the construction of the Tabernacle was the making of the water-basin, כיור used by the priests to purify their hands and feet. (Exodus 30,18) On the fourth day G–d had positioned the Luminaries in the sky, (Genesis 1,14). The corresponding activity had been the making and placing of the menorah in the Tabernacle and kindling it. (Exodus 25,31) On the fifth day G–d had created the fish and the birds (Genesis 1,20), and the corresponding activity during the construction of the Tabernacle had been the winged cherubs which had been constructed and placed on the cover of the Holy Ark. (Exodus 25,6) On the sixth day G–d had created the first human being, (Genesis 1,27); the corresponding activity during construction of the Tabernacle was the order to Moses to consecrate his brother Aaron as High Priest. (Exodus 28,1.) On the seventh day, G–d had “rested,” (Genesis 2,1) the corresponding report concerning the Tabernacle is found in Exodus 39,43, with the words: ותכל כל עבודת המשכן, “all the work of constructing the Tabernacle had been completed” After G–d had completed to create the universe He blessed it and all its inhabitant and he sanctified the Sabbath (Genesis 2,1) Moses did likewise in Numbers 7,1. The Holy of Holies in the Tabernacle reminds us of the heavens, source of our spiritual inspiration, whereas the table is symbolic of earth and its products is reminding us of how the Creator has provided for all His creatures. The showbreads are the visible symbol on that Table. The six rows on which they were placed are reminiscent of the six seasons of the year: sowing, harvesting, cold season, hot season, summer and winter.
And likewise is heaven and earth singular, for there is no partnership with them at all. For the host of heaven and the host of the earth - their hosts do not have a partnership with [the heaven and the earth] at all, since they are called their hosts. It is as it is written (Genesis 2:4), “These are the generations of heaven and earth”; (Genesis 2:1) “And He finished the heaven and the earth and all of their hosts.” So they certainly do not have a connection to them. Rather the heaven and the earth are singular to themselves. And it should not be said, “Are heaven and earth not themselves divided [from one another]?” This thing is not difficult. For heaven and earth are connected together, like a circle and the center inside the circle. Hence the Sages said that heaven and earth were created together, and there is not one without the other - as it is written (Isaiah 48:13), “I call unto them, let them stand up together.” This is as it is found in the chapter [entitled] Ein Dorshin (Chagigah 12a) - that there is not one without the other, like a circle and [its] center are one thing together. And this is, as will be explained adjacently, that they are one thing together. Hence heaven and the earth are singular. And it is relevant to say about something singular that it is completely a possession of God. As behold, there is nothing with them, such that you could say that there is another thing with them.
And in the chapter [entitled] Elu Tereifot (Chullin 60a): Rabbi Yehoshua ben Levi said, “All the acts of Creation were created in their height; they were created with their knowledge; they were created with their character. As it is stated (Genesis 2:1), ‘And the heaven and the earth were finished, and all of their host.’ Do not read, ‘their host (tzeva’am)’; but rather, ‘their character (tzivyonam).’” And Rashi, may his memory be blessed, explained (there in Chullin): Their character - with the image that they chose for themselves. To here [is Rashi]. And he also explained, “with their knowledge,” that He informed them that they would be created, and they were agreeable to this. And this is a very far-fetched explanation.
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
God of hosts. This attribute is added, because the treasurer is mentioned, who was appointed over the royal house, and whom some believed to be the master of the money stored up there. (The hosts are, according to I. E., all creatures on heaven and earth (comp. Gen. 2:1). God of hosts is therefore the true master of the state treasures, not Shebna. Concerning the occasional use of the Tetragrammaton as an appellative governing the genitive צבאות of hosts, see i., Note 45, and I. E. On Exodus 3:15.)
Upon returning from synagogue one should arrange one's table in the manner of freedom as we shall explain. One should not sit down at the table until after dark so that one can be certain that it is the time when one is permitted to eat matzah, as it is written, "In the evening you shall eat matzot." Even the poor should not drink less than four cups of wine; they should eat and drink while reclining. Scripture alludes to this in the verse: "When Pharaoh let the people go…So God led (vayasev) the people round about…" When they were redeemed they ate in the "round-about" fashion. The optimal way to fulfill the mitzvah of drinking wine is to drink red wine as a reminder of the blood they placed on their lintel and doorposts in Egypt. If their hands are cleaned they may sit at the table and recite Kiddush. Most people have the custom of checking their hands beforehand and then washing them. But if their hands were already clean, there is no reason to wash them and recite al netilat yadaim, the blessing for washing. For this recitation of the blessing is not for eating but for drinking after Kiddush. We have a tradition that one who performs the ritual of "washing" before fruit is being presumptuous. There are many reasons given for the four cups of wine at the Seder. The four cups are said to allude to the four terms of redemption mentioned in Parshat Va-era (Exodus 6:6): "Say, therefore, to the children of Israel: I am the Lord. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. I will take you to be my people and I will be your God." The four cups are alluded to in the words: hotzeiti (I will free you), hitzalti (I will deliver you), ga'alti (I will redeem you) and lakahti (I will take you)." There are those who say that the four cups refer to the butler's dream regarding to Pharaoh: "Pharaoh's cup was in my hand;" "I pressed them into Pharaoh's cup;" "placed the cup in Pharaoh's hand;" "you shall place Pharaoh's cup in his hand." (Genesis 40:9-13) Some say that the four cups stand for the four kingdoms, and others, four cups of vengeance which God will pour out on the nations, "Thus said the Lord, the God of Israel, to me: Take from My hand this cup of wine - of wrath - and make all the nations to whom I send you drink it. Let them drink and retch and act crazy because of the sword that I am sending among them." (Jer. 25:15-16) "Babylon was a golden cup in the Lords hand. It made the whole earth drunk…" (Jer. 51:7) "There is a cup in the Lord's hand with foaming wine fully mixed from this He pours. All the nations of the earth drink, draining it to the very dregs." (Psalms 75:9) "He will rain down upon the wicked blazing coals and sulfur, a scorching wind shall be their lot (kosam)." (Psalm 11:6) They also allude to four cups of consolation: "The Lord is my allotted share and portion (kosi); You control my fate." (Psalm 16:5) "You shall anoint my head with oil; My cup overflows. (Psalm 23:5) "I will raise the cup of deliverances and invoke the name of the Lord." (Psalm 116:13) This last verse speaks of two cups: one for the coming of the Messiah and the other for the resurrection. There are those who wonder why we don’t recite a blessing for the mitzvah of the four cups just as we recite for maror. We only recite a blessing over a mitzvah that is performed at one time, and without interruption. Since the drinking of the four cups of wine are one commandment which is performed on four occasions with interruptions between them, we do not recite a blessing for this mitzvah. Natronai Gaon writes that the four cups of Seder night are a single mitzvah; if one does not drink all of them, one has not fulfilled his obligation and he deserves lashes, according to the sages. The statement, "Even the poor must not eat until he does so leaning," is a reference to a poor person who normally does not lean leisurely when he eats. Certainly the same applies to a wealthy person who usually leans on a fine couch. One must lean on the left side. Leaning on the right side is not considered 'leaning,' lest his throat become closed . A woman does not need to lean because she lives under the authority of her husband. But if she is a woman of high status, she should lean. Similarly, a widow or a divorcee who does not live under the authority of another should lean. A son who lives in his father's house, even if his father is also his teacher, should lean. A student at the table of his master teacher does not lean unless his teacher gives him permission. The reason that he may lean at his father's table, but not at his teacher's table, is that his father would forgo the honor nor would he be harsh with him while a teacher should not forgo the honor due to him. A servant at his master's table should lean. The Avi Ezri writes that in our time when it is not the custom to lean at the table, it is not necessary to lean during the Seder either.
We may be able to explain the whole subject of the Sotah in light of what we explained in Parshat Bereshit on the inner structure of the Torah in connection with Genesis 2,1 on the line ויכלו השמים והארץ. We explained there that it is axiomatic that every creature harbours a desire to be re-united with the living G'd, its Creator. This feeling ,- in varying degree-is also present in all things G'd created which possess a spiritual element, something we called a two-tiered intelligence, be it pronounced or almost dormant. G'd equipped each of His creations with sufficient intelligence to ensure its continued existence and to enable it to praise its Creator. This is the true meaning of Proverbs 16,9 that whatever G'd created He made for a purpose that suited Him, (or "for its own good"). We also find that the sages in Bereshit Rabbah 5,4 explain the reason the waters are always perceived as "weeping" is that when G'd separated the upper waters from the lower waters this caused them to weep over their separation, some being confined to an area beneath the earth. The waters which wound up beneath the earth weep and groan seeing that they did not merit to come close to G'd as do the waters in the upper half of the world, something all creatures desire as part of their nature.
אלוקים In this instance this is a reference to “teshuvah” another expression for this particular form of intelligence represented by the emanation בינה. This intelligence was involved in creating the physical universe. This is what we have in mind in our prayers on New Year’s Day when we refer to that day as being the first of G’d’s works. This was the attribute of G’d Avraham addressed when he is reported as praying to אלוקים in Genesis 20,17, ויתפלל אברהם אל האלוקים . The Torah means that he addressed himself to the last letter ה in the word האלוקים . We find that David also addressed that level of intelligence represented by the name אלוקים when he said in Psalms 66,17 אני אל אלוקים אקרא. [This name is identified with the last letter ה in the Ineffable, four-lettered name of G’d. The author discussed the meaning of the first three letters in that name on the previous page. Ed.] Concerning the level of intelligence referred to as “teshuvah,” it has been said in Proverbs 2,3 that אם לבינה תקרא, “you should call upon this level of intelligence, i.e. address your prayer to that emanation.” [These concepts are explained in Tossephta HaZohar on Bereshit page 34, as well as in the commentary called Levush by Rabbi Mordechay Jaffe on Genesis 2,1.] The reason why “teshuvah” is called בינה is because it belongs to the “upper” five emanations. Both the words אקרא as well as the word תקרא are references to prayer. Onkelos translates the words ויקרא שם אברהם, ”Avraham called there,” as וצלי, “he prayed.” As to the words את, ואת, which appear as a kind of preface to the words השמים והארץ, respectively, they are meant to allude to the emanations גדולה and גבורהrespectively, which were also active in the creation of the universe. The word השמים describes the emanation תפארת which is equivalent to עדן the most refined region in the physical universe. The two pillars (another simile for some of the emanations) נצח והוד are included in the term השמים. We have to arrive at this conclusion seeing they are not reported anywhere as having been created separately. Also the emanation known as הצדיק [known in more recent kabbalistic writings as the emanation יסוד, Ed.] is included in the term השמים. It is the emanation which is responsible for the continued existence of the universe. On the other hand, one may say that the addition of the letter ו to the word את was intended to include the three last-mentioned emanations. The word והארץ, is an allusion to the garden in “Eden.” This “garden” was derived from the region we described as עדן. When the Torah wrote והארץ היתה, “and the earth had been, etc.” this is intended to convey that what follows had been a previous existence which was now being transformed into a superior existence. The word ארץ is a description of earth after it had undergone this transformation. The reason the Torah mentioned the previous state of the earth, i.e. היתה, was to tell us whence everything material in our universe originated, i.e. the level of the emanation we had described as חכמה the emanation “wisdom” which preceded every creative process. The word tohu is a reference to the emanation בינה which is like a green line which surrounds the entire universe, whereas the word bohu alludes to something which begins to emerge, i.e. the emanation known as גדולה. The word חשך, on the other hand, refers to the emanation גבורה. Furthermore, the verse contains an allusion to the eventual age of the earth before it will be destroyed. [Some Kabbalists equate this “green line” with what our author had previously referred to as “teshuvah.” Compare Recanati who attributes this to our author here. Rabbi Chavell] This concept is explained in greater detail in Rosh Hashana 31 where the sages maintain that the universe has a lifetime of six thousand years. The intelligent reader will understand. The reason why the Torah immediately mentioned the chaotic state of the universe prior to the creation of light is to remind us that there had already been a previous universe which had been destroyed. You will also find an allusion to the name of G’d consisting of forty two letters in the very first word of the Torah. The letter א occurs six times in the very first verse of the Torah. They are an allusion to the six times 1000 years the earth is destined to endure. (The letter א stands also for the number 1000). The word והארץ at the beginning of the second verse is an allusion to the seventh milenium.
It is a well known fact that the spoken word possesses the power to achieve either positive or negative results. Speech is to man what fruit is to a tree. If we were not able to verbalize our thoughts we would not be human anymore than a tree which does not bear fruit does truly perform the function for which trees have been created. [Compare Rashi on the earth failing to fully respond to G’d’s command to produce trees which had both edible trunks and edible fruit Genesis 1,12. Ed.] When the Torah wrote (Genesis 2,1) “man became a living creature,” it meant to inform us that the essential part of man was its נפש חיה, its life-force, i.e. its ability to communicate its thoughts by means of speech. This is why Onkelos translates this expression as לרוח ממללא, “a talking spirit.” We have examples of speech being considered as “a fruit, i.e. as a product “ in Isaiah 57,19: בורא ניב שפתים “who creates the fruit of the lips.” Speech is the product of one’s lips. If Isaiah attributed the fruit of the lips to something G’d had “created,” this is due to the fact that speech is derived, distilled, from the abstract power of the human brain. Man’s נפש life-force, is different from that of the animals which do not possess this power of speech. This advantage man possesses over the animals is expressed in Job 35,11 in these words: “who gives us more knowledge than the beasts of the earth, makes us wiser than the birds of the sky.”
Solomon informs us in the verse just quoted that the foundation of the Torah and its ongoing concern is peace. We find this demonstrated already at the very beginning of the creation and this is why the sages in Chulin 60 have taught that all phenomena were created as completed, matured phenomena at the very outset. They base this on Genesis 2,1 וכל צבאם, “complete with all their accessories.” It is well known that the heavens were created first and that unless peace reigned in the universe this could not have succeeded seeing heaven is made of two opposite elements, “fire and water.” They could not coexist unless G’d had seen to it that peace reigned in the universe. This is why we read in Job 25,2 עושה שלום במרומיו, “He makes peace in His lofty heights.” One of G’d’s names is שלום, Peace, as we know from Judges 6,24 ויקרא לו ה' שלום, “he (Gideon) called the altar “G’d Who is peace.” We have a verse in Song of Songs 1,1 in which the Talmud interprets the words “Song of Songs by Solomon” to mean that the poem is dedicated to the Lord Who personifies “peace,” שלמה (Shevuot 35). G’d chose the Jewish nation from among more than 70 nations all of which are His, and called us שולמית, (compare Song of Songs 7,1) where the author calls on the Jewish people to return to G’d, addressing it as שולמית, the nation representing peace. It is the nation that harbors within it the concept of universal peace. G’d gave the Torah to the Jewish people seeing that the Torah personifies the ideal of peace. This is the gist of our opening verse above, that ”all its paths are peace.” All the commandments in the Torah are aimed at ensuring peace for the body as well as for the soul. We know that the commandments are designed to provide peace for the body from Exodus 15,26: ”if you will heed the Lord your G’d diligently, doing what He says and what is upright in His sight, giving ear to His commandments and keeping all His laws, then I will not bring upon you any of the diseases that I brought upon the Egyptians, for I the Lord am your healer.” Proof that Torah also provides peace for the soul is derived from Psalms 19,8: “the Lord’s Torah is perfect, restores the soul.” Performance of the commandments of the Torah enables the soul at the end of its sojourn in a body to return to its roots in a state of purity. The attribute of peace constantly yearns for the return of these souls to its domain. This concept enables us to understand the meaning of Ketuvot 104, that when the wicked die the angels of destruction “welcome” them by saying: “there is no peace for the wicked, says the Lord” (Isaiah 48,22) [in other words, there is no room for you in My domain. The Talmud is a little more elaborate. Ed.] The attribute of peace is the greatest of all the attributes in that it is used as a “seal” on all requests and documents. It is the final benediction in our principal prayers, a thought inspired by the sacrificial offerings which the prayers try to emulate, the daily communal prayers known as תמידים. When you observe the list of sacrificial offerings whose rituals are prescribed at the beginning of the Book of Leviticus you will find the שלמים, “peace-offerings” mentioned last. (Leviticus 7,18) Our sages in Torat Kohanim comment: “why were these offerings called “peace-offerings?’ They answer that the reason is that these offerings re-establish peace in the universe.” We find that Solomon “signed” (concluded) his Song of Songs with “peace,” seeing he wrote in 8,10: “I was in his eyes like someone who had found peace.” In Kohelet Solomon also refers to peace in the “times” he describes in chapter 3, concluding with “a time for peace.” Our sages (Vayikra Rabbah 9,9) commented on this that peace is a requirement even in time of war as we know from Deuteronomy 20,10 that “when you approach a town (during war with a view to conquering it) you must first offer it “peace.” There is no need to emphasise that our terrestrial world is sorely in need of peace if even the celestial regions are in need of it as we know from Job 25,2: המשל ופחד עמו עשה שלום במרומיו, “Dominion and Dread are His; He imposes peace in His heights.” Our sages interpret the word המשל as a reference to the archangel Michael, whereas the word פחד refers to the archangel Gavriel. G’d Himself must make peace between these two angels. This is something which is easy to understand seeing that if there is need to establish (and maintain) peace in regions and domains which are not subject to competition and natural mutual animosity, this holds true even more so in regions and domains where such competitive forces are at work all the time. When G’d is described as “making peace in the heavens,” this includes not only peace between forces at work in the celestial regions but the celestial regions themselves, seeing they are composed of raw materials which clash, such as fire and water. Seeing that Michael is the presiding angel in the celestial spheres he is referred to in Job as “the Dominion;” he is the one who asks Mercy for Israel. There is no need to mention that the living are in need of peace seeing that even the dead are in need of it (Sifri Shoftim 199). We know this already from when G’d said to Avraham (Genesis 15,15) “as for you, you will come to your fathers in peace.” The attribute of peace was granted especially to Aaron (Sanhedrin 6,2) and by means of this attribute his descendants merited to be priests for all generations and to bless the people wishing them that G’d grant them peace (Numbers 6,26). Aaron himself exploited this attribute to keep people alive and to restore peace and harmony between feuding parties. You have learned that it is the attribute peace which ensures the continued existence of the world. Not only peace but also justice is an important factor in ensuring the continued existence of the universe. Were it not for the meting out of justice people would steal from each other, rob each other, and kill each other. As a result the world would perish. This is what the sages meant in Avot 1,12 that “the world endures owing to three things: judgment (justice), truth, and peace. We learn this from Zecharyah 8,16: “truth, justice and peace you shall judge within your gates.” The word שעריכם refers to the judges, seeing it is they who ensure that a “formal” kind of peace reigns in civilized society, the lowest level of peace which the existence of mankind depends on. This is why the Torah commanded us to appoint courts in every “gate,” i.e. in every city.
A Midrashic approach based on Shabbat 32, the sequence of the words ועשית מעקה לגגך ....כי יפול הנופל ממו, “you shall erect a railing on your roof....so that if someone falls from it.” These latter words mean that if someone falls from that roof this has already been foreseen since the days of creation, i.e. he would not fall unless that was his fate. However, you have to do your duty so that you will not be perceived to be the cause of his fall. What this Midrash is trying to illustrate is that all creatures at the time of their creation which occurred in accordance with their will and their aspirations, were informed by G’d at that time of all that will befall them in the course of their lives. Similarly, He informs them of the number of years they are going to live and what the manner of their death is going to be. They are also informed if they will enjoy an easy livelihood, or if they will have to fight and suffer in order to eke out a living. G’d tells them if they will be dependent on handouts or will be able to make a living by their own skills and labours. This is also what the sages had in mind (Chulin 60) that all creatures were created with a complete itinerary for their lives mapped out. (my translation Ed.) The sages based this on Genesis 2,1 וכל צבאם “complete with all their hosts,” At that time those creatures were all satisfied with what fate was to have in store for them. This is the meaning of: “he had been programmed to fall from this roof ever since the six days of creation.” In spite of people having been programmed, it is a great sin if by failing to erect a railing someone fell to the ground from that roof and was killed. This is quite independent of that person having been meant to die in such a fashion on such a date. Seeing this is so the legislation makes sense, after all.
If you will analyse the subject of giving alms to the poor more profoundly you will find that the תרומה which has been described as ראשית, is an allusion to the emanation חכמה which comprises within it the emanation בינה so that it completes the cycle of the 50 “gates” of wisdom which exist in the universe. This is why (generally) תרומה represents one 50th part of the harvest. This is why the sages when defining תרומה referred two it as “2 parts in 100.” The מעשר ראשון which consist of ten per cent alludes to the tribe of Levi (the original Levi) whom we proved to have been the “tenth” son of Yaakov [starting the count from Binyamin, compare Korach 18,19]. The מעשר שני also represents the same principle; seeing it is the first tithe which we retain, it is in reality also a kind of “first tithe.” It is the first tithe of the original tithe. The tithes for the poor which are being set aside in the third and sixth year of the שמטה cycle are an allusion to the emanation יסוד, so called because it is of decisive influence on events in our world and is “distilled” from the seventh emanation. It occurred precisely in the middle of the seven year שמטה cycle. With the setting aside (and distributing) the מעשר עני, the tithe for the poor, all the various tithes have been concluded whether in respect of higher emanations or lower emanations. This is the meaning of the words: “when you have completed all the tithe(s) of all of your harvest in the third year” (verse 12). It is why the Torah chose the expression כי תכלה [an expression reminiscent of when G’d had concluded the creation of the universe in Genesis 2,1, Ed.]. The tithe to the poor represents the essence and hence the final tithe of the various tithes legislated here. This also accounts for the otherwise unusual wording of Deut. 14,22 עשר תעשר, [which sounds at first glance as if a tithe could be given repeatedly. Ed.] This is why in that chapter the Torah legislated that at the end of three years the farmer is to remove from his house all the tithes of that year and deposit it in “your” gates, (Deut. 14,28). The word “your gates” in that connection is an allusion to the “gates of prayer. Just as in a physical sense these tithes which had not yet been distributed must be made available to all in a public area of the town, so in a spiritual sense, by doing so, the farmer’s accumulated merits due to his fulfilling these commandments are concentrated in the spiritual domain known as the gateway to prayer, to the regions in heaven where prayer is heard and answered. This is why the declaration listed in our chapter must be recited in Hebrew and audibly. [Although, according to Maimonides Hilchot Maaser Sheni 11,16 this declaration may be recited in any language, the concluding verse commencing with the word השקיפה has to be said in Hebrew, seeing it is a prayer, i.e. a petition. Ed.] When reciting the whole of this declaration the farmer acknowledges the sum total of what Judaism is about, it is a declaration of faith including a statement that he has not only not deviated from the מצות מעשיות, the performance of the deeds prescribed, but that he is in full agreement with the theological/philosophical symbolism represented by these commandments. [I paraphrased this passage somewhat. Ed.] The author understands the words אדמה and ארץ in this passage as also referring to the celestial counterparts of these regions.
You will find a total of 18 sequences in the written Torah in which the tetragrammaton has been spelled either forward or backward either in the last letters of the words or the first letters of the words of a sequence of four words, such as the ones we showed you in verse 39. Seeing that our verse (39) is the last of these 18 examples, I have used the opportunity to list all of them and to elaborate a little about them. The following is the sequence in which these 18 groups of four words each appear in the Torah; I am listing first four examples in which the first letters of the respective words read forward spell the tetragram 1) (Genesis 1,31) יום הששי ויכולו השמים. 2) (Genesis 38,24-25) יהודה הוציאוה ותשרף היא. 3) )Exodus 4,14) ידבר הוא וגם המה. 4) (Deut. 11,2) ידו החזקה וזרועו הנטויה. These are the four examples in which the letters of the tetragram appear in the proper sequence, i.e. right to left and as the first letters in each of the words. The next 4 examples refer to the last letters of the four words respectively, but they too are read from right to left. They are: 5) Genesis 19,13) .פנ'י ה-' וישלחה-ו ה-'. 6) (Ex. 3,13) ל-י מ-ה שמ-ו מ-ה. 7) (Deut. 24,8) נק-י יהי-ה לבית-ו שנ-ה. 8* מ-י יעל-ה לנ-ו השמימ-ה, (Deut. 30,12). The next 10 examples all feature the sequence of the letters of the tetragram from left to right, i.e. backward. (sometimes these letters are at the beginning of the words in question, sometimes at the end, such as in our example in the verse above). In all these examples the allusion is to the attribute of Justice. You can figure these out for yourselves by looking at: 9) Genesis 11,9 ו-משם ה-פיצם י'-ה;ה-ארץ it is clear from the context that the attribute of Justice had been poised to strike at all these people at that time. The same is true of 10) (Genesis 44, 3-4) ה-מה ו-חמוריהם ה-ם י-צאו. The Torah already alludes to the impending crisis when the goblet will be found in Binyamin’s sack. [I am only pointing to the verses now without elaborating. Ed.] Exodus 4,15; Exodus 4,14; Exodus 4,3; Exodus 16,7; Exodus 26, 21-22; Numbers 1,51 (compare commentary by author). Numbers 5,18 (compare commentary by author). Numbers 14,24-25 (compare commentary by author). Numbers 14,43. Finally, there is our verse here completing the ten occasions when he Torah provides allusions that the attribute of Justice, as an appendix of the tetragram, was invoked by G’d. By way of contrast, the eight examples we quoted first, in which the respective letters of the tetragram appear in their usual order, i.e. from right to left, are indications that the subject matter is the attribute of Mercy. Seeing that between them we have a total of 18 such 4-word sequences, the easy way to remember this is by reference to the short line חי ה'.
A Midrashic approach: The reason that the Torah writes the words משכן,המשכן here in succession is to teach us that the Sanctuary on earth has a parallel in the celestial regions. We mentioned previously that all this is based on Exodus 15,17 where the Torah spoke of “the place You made to dwell in, O Lord, the sanctuary, O Lord which Your hands established.” The word מכון which the Torah wrote to describe the place for G’d to dwell in, should be read as מכוון, “prepared for, intended for.” The concept here is that the Tabernacle, Sanctuary, was considered as equivalent in importance and value to the entire world G’d had created previously. There are a number of expressions which have been used in the construction of the Tabernacle which closely parallel expressions we are familiar with in connection with descriptions of the universe such as carpets, יריעות, to name one. When earth was created the Torah spoke about luminaries, מאורות being created. The Tabernacle contained as an essential part a מנורה, a lampstand intended to illuminate the Sanctuary. In connection with the creation of earth the Torah mentioned that the waters congregated in one area, i.e. יקוו המים אל מקום אחד, whereas part of the vessels required for the Tabernacle was a כיור, a basin in which water had been collected. The Tabernacle’s roof consisted of carpets, יריעות, forming sort of a tent-like cover, whereas the sky or heaven covering our terrestrial universe is described as something G’d “spread like a tent over the universe” (Psalms 104,2). The author continues quoting more such examples. The gist of the Midrash Tanchuma 2 on our portion is that there are too many parallel expressions in the creation of the universe and the manufacture of the Tabernacle for them to be accidental; the message must be that we are dealing here with a microcosm, i.e. a miniature “world.” It is therefore easier to perceive of the Presence of G’d feeling comfortable in such surroundings. Thus far the Midrash
With ten utterances the world was created. And what is learned: "And He said" is written nine times from "In the beginning" (Genesis 1:1) to "And completed" (Genesis 2:1). And "In the beginning" is also an utterance, as it is stated (Psalms 33:6), "By the word of the Lord the heavens were made" - as it is impossible that the heavens and the earth were created without an utterance.
ויאמר אלוקים יהי רקיע, actually this firmament, horizon, already existed, seeing that it was the atmosphere, the air, just as the Torah speaks in verse 20 of ועוף יעופף על הארץ “and the birds are to fly above the earth,” adding: על פני רקיע השמים “on the face of the firmament spanning the heavens.” What then do the words יהי רקיע mean? They mean that this רקיע should now become something substantial. It should now become capable of sustaining the atmosphere, the air. In other words, this רקיע, which up until this point had been above the waters and had therefore been very wet and weak, impeding the light from above it from properly penetrating to the earth below, should now function constructively. This רקיע did not become “strong” until the earth itself had become dry land, i.e. on the third “day.” Only at that point did the light encounter something solid, i.e. a hard place in the globe so that it condensed into becoming as if frozen due to its proximity to this earth. The רקיע was made on the second “day,” and the words ויאמר אלוקים יקוו המים ותראה היבשה, a directive (verse 9) issued on the third “day,” refers to an existing phenomenon. There are a number of such. This is nothing unusual. This is also the view expressed by Ibn Ezra, who writes in his commentary on verse 9 that “this paragraph is inextricably linked to the one preceding it,” refuting the view that the “horizon” was not created until the second day. But as soon as the wind dried out the earth on the first day the earth became hard enough (dry), and the powerful heat was transformed into what we know as the atmosphere, heat retreating upwards to the region of the “upper” waters. Proof that the atmosphere, רקיע, had already existed before the second day is Genesis 2,1 ביום עשות אלוקים שמים וארץ, “on the day G’d had made heaven and earth.” When something is hidden, not concentrated and its particles have not been defined, it does not yet qualify for the expression בריאה, “something which has been created.” This is what Ibn Ezra wrote, and his comments are perfectly correct.
AND ‘ELOKIM’ (G-D) SAID. The word Elokim means “the Master of all forces,” for the root of the word is e-il, meaning force, and the word Elokim is a composite consisting of the words e-il heim, as if the word e-il is in a construct state, and heim, [literally] “they,” alludes to all other forces. Thus Elokim means “the Force of all forces.” A secret will yet be disclosed in connection with this. (See Ramban, Exodus 20:3.) If so, the simple correct explanation of the verse is as follows: In the beginning (Ramban thus indicates his opinion that the word bereshith is not in a construct state. This is contrary to Rashi, as explained above.) G-d created the heavens means He brought forth their matter from nothing; and the earth means that He brought forth its matter from nothing. And the earth, includes all the four elements, (Fire, wind, water, and earth.) [not merely the land] as in the verse, And the heaven and the earth were finished, (Genesis 2:1.) which includes the entire lower sphere, and in Praise the Eternal from the earth, ye sea-monsters, and all deeps, (Psalms 148:7.) and as in many other verses. Now with this creation, which was like a very small point having no substance, everything in the heavens and on the earth was created. The word eth —[eth hashamayim ve’eth ha’aretz] — is like “the essence of a thing.” The Sages have always set it forth as serving to include, (Pesachim 22b.) since it is derived from the expression, The morning ‘atha’ (cometh), and also the night. (Isaiah 21:12.) And so did our Rabbis say: (Bereshith Rabbah 1:19.) “‘Eth hashamayim (the heavens)’ — eth includes the sun, moon, stars and constellations. ‘Ve’eth ha’aretz (and the earth)’ — ve’eth includes the trees, herbs, and the Garden of Eden.” These include all created things which are corporeal. Now after having said that with one command G-d created at first the heavens and the earth and all their hosts, Scripture returns and explains that the earth after this creation was tohu, that is, matter without substance. It became bohu when He clothed it with form. Then it [Scripture] explains that in this form was included the form of the four elements: fire, water, earth, and air. The word ha’aretz (the earth) includes these four elements. In this verse, the element of fire is called “darkness” (And darkness was upon the face of the deep. So also explained in the Moreh Nebuchim, II:30: “By Choshech the element fire is meant, nothing else.” Ramban’s reasoning on this point is also found there.) because the elemental fire is dark. Were it red, it would redden the night for us. The element of water with which the dust was kneaded is here called “deep.” (And darkness was upon the face of the deep. So also explained in the Moreh Nebuchim, II:30: “By Choshech the element fire is meant, nothing else.” Ramban’s reasoning on this point is also found there.) This is why the waters of the oceans are called “the deeps,” as it is written, The deeps cover them; (Exodus 15:15.) The deeps were congealed; (Ibid., 8.) The deep was round about me. (Jonah 2:6.) The bottom of the ocean is also referred to as “deep:” And He rebuked the Red Sea, and it was dried up, and He led them through the depths, as a wilderness; (Psalms 106:9.) He led them through the deep as a horse in the wilderness. (Isaiah 63:13.) And the element air is here called “spirit.” (And the spirit of G-d hovered over the face of the waters.) Now it is already known that the four elements fill up the whole space with matter. (“This sphere in its totality is composed of the celestial orbs, the four elements and their combinations; there is no vacuum whatever therein, but the whole space is filled up with matter.” (Guide of the Perplexed, Friedlander’s translation, I, 72.)) That which stands still is the sphere of earth. The waters surround the earth, the air encompasses the waters, and the fire envelopes the air. (From the language of Rambam, ibid. It is to be noted that Ramban follows Yehudah al Charizi’s translation of Rambam’s philosophic work and not that of Shmuel ibn Tibbon. See my Hebrew work, The Life of Ramban, pp. 23-24, on the far-reaching significance of this point.) Scripture thus states that the earth took on form, and the fire above enveloped the intermingled waters and dust, and the wind blew and rose in the darkness and hovered over the waters. It appears to me that this [primeval] point, [which G-d created out of absolute nought], which took on form and became bohu, is what the Sages call: (Yoma 54b. This “foundation rock” is the stone on which the Ark of the Covenant rested in the Holy of Holies in King Solomon’s Temple.) “‘The rock of foundation’ from which the world was founded.” The purport of the verses is thus: In the beginning G-d created the heavens from nought, and He created the earth from nought. The earth, when created, was tohu and then it became bohu, and in these there were “darkness” [i.e., fire, as explained above], water, dust and the wind blowing upon the water. Thus everything was created and made. The reason why ruach (wind) is attached to the name of G-d [as it says, and the spirit of God] is that it is the least substantial of all elements (Although fire is thinner than wind, since the element of fire is alluded to in the verse by the word “darkness,” as explained above, it would not be fitting to attach it to the name of G—d. (Bachya).) and is above them, hovering upon the face of the waters only by command of the Holy One, blessed be He. In case you seek information concerning the creation of the incorporeal angels, you will not find it explained in the Torah. The Sages, however, have explained concerning them that they were created on the second day, so that you should not say that they assisted in the creation of the world. (Bereshith Rabbah 3:11.) But if you will merit and understand the secret of the word bereshith and why Scripture does not begin by saying, “G-d created in the beginning,” you will know that, in the way of truth, (A reference to the true wisdom of the Cabala which enables one to grasp the mysteries of the Torah.) Scripture tells about the lower creations and alludes to the higher ones and that the word bereshith refers covertly to the Emanation called Wisdom, which is the head of all beginnings, as I have mentioned. This is why they translated bereshith in the Jerusalem Targum to mean “in wisdom,” and the word is adorned in the Torah with a crown on the letter beth. (The adornment on the top of the letter beth hints at the Kether (Crown) above, from which all emanations issue. It is also referred to as Ein Sof (the Infinite). See my Hebrew commentary, p. 15.)
82. “Another Shabbat was left, etc.” Another Shabbat was left, which was not mentioned, and she was ashamed. She said before Him: “Master of the Universe, since the day You made me, I have been called Shabbat, and there is no day without a night.” He said to her: “My daughter, you are Shabbat and I called you Shabbat. However, I am hereby crowning you with the highest crown.” He issued a declaration, saying: “Fear My sanctuary.” This is the Shabbat of Shabbat eve, which is fear and in which fear resides. Who is she? He answers: That which the Holy One, blessed be He, incorporated together and said, “I am the Lord,” as “I” is the mystical meaning of Malkhut, which is the mystical meaning of Shabbat eve, [and] “the Lord” is Ze’er Anpin, and in the words “I am the Lord” they were incorporated together. And I heard from my father that he said this and inferred that the word et comes to include the Shabbat boundary. Shabbetotai, in the plural, is the circle and square within it, which are two, that is, two Shabbatot. Corresponding to these two, there are two sanctities that we should mention: One is, “And [the heaven and the earth] were finished [Ve-yekhulu]” (Genesis 2:1), and [the other] one is Kiddush. (“Kiddush” refers to the recitation of certain verses from the Torah on the Sabbath in order to sanctify the day.) [The passage of] “And they were finished” consists of thirty-five words, and in the Kiddush that we sanctify there are thirty-five words. Together, these all amount to the seventy names, with which the Holy One, blessed be He, and the Assembly of Israel are crowned.
More significant is what has long been noted: the literal parallels between our section and the initial creation story in Genesis (see, for instance, Leibowitz and Sarna 1986). The phrases “Thus was finished …” (v.32), “And Moshe saw all the work: and here, they had made it” (v.43), and “Then Moshe blessed them” (v.43), echo “Thus were finished …” (Gen. 2:1), “Now God saw all that he had made,/and here: it was exceedingly good” (Gen. 1:31), and “God gave the seventh day his blessing” (Gen. 2:3). At the end of the passage describing the erection of the Tabernacle, there is an additional parallel: “So Moshe finished the work” (40:33); cf. Gen. 2:2: “God had finished … his work.” The close parallels suggest what we find in the case of many cultures: human building, especially (but not exclusively) of sanctuaries, is to be viewed as an act of imitating God. The Israelites, at the close of the book chronicling their founding as a people, link up with God’s scheme in creating the world. The Dwelling is therefore a reflection of the perfection of the world and the divine hand that oversees it. Yet neither the people nor Moshe pronounces the Genesis words “it was (exceedingly) good” over the sanctuary; that would be human hubris.
In point of fact, Leviticus is best viewed as only a part, albeit the major one as a bloc, of a major thrust of the Torah. According to most biblical scholars, the “priestly” worldview, and the texts that may be attributed to it, makes its appearance with the very chapter with which the entire Torah begins, Gen. 1. Here distinctions and ordering are at the very heart of the text. God, immediately after his first creation-by-word (light), “separates” between light and darkness, then goes on to perform the same operation between heavenly waters (the storehouses of rain) and earthly ones. His remaining acts of creation involve putting heavenly bodies, vegetation, and animal life in order—each “according to its kind,” on specific days of creation. Animals are distinguished from plants through their receiving vocal divine blessing; humans from animals through the addition to the blessing of the phrase “have dominion over” the rest of living things. At the same time, humans are told that they may eat only what grows from the ground, implying that to do otherwise would be a violation of the order of things. Crowning the whole account is the poem (Gen. 2:1–4a) about God’s “finishing” of the “work” of creation, symbolized by his “hallowing” (making holy or separate-for-God) the seventh day. In Gen. 1, then, we are presented with a brief but complete vision of the cosmos as ordered in space, time, and life-forms, under the aegis of a metasexual, nonviolent, and benevolent deity.
[1] “And the heaven and the earth and all their world were completed” (Gen. 2:1). He had already told of the creation of mind and sense-perception; he now fully sets forth the consummation of both. He does not say that either the individual mind or the particular sense-perception have reached completion, but that the originals have done so, that of mind and that of sense-perception. For using symbolical language he calls the mind heaven, since heaven is the abode of natures discerned only by mind, but sense-perception he calls earth, because sense-perception possesses a composition of a more earthly and body-like sort. “World,” in the case of mind, means all incorporeal things, things discerned by mind alone: in the case of sense-perception it denotes things in bodily form and generally whatever sense perceives.
[122] Still more clearly indeed does Moses acknowledge that beginnings and ends are willed by God, when he says in the creation-story, “In the beginning He made”(Gen. 1:1), and afterwards, “God finished the heavens and the earth” (Gen. 2:1, 2).
And this supports the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: All items created during the acts of Creation were created with their full stature, immediately fit to bear fruit; they were created with their full mental capacities; they were created with their full form. As it is stated: “And the heaven and the earth were finished, and all the host of them” (Genesis 2:1). Do not read it as: “The host of them [tzeva’am]”; rather, read it as: Their form [tzivyonam].
The Gemara continues to ask: And according to the opinion of the other tanna, Rabbi Yehoshua, isn’t it written: “Fruit tree,” indicating that the world was created in a season when the trees were already filled with their fruit? The Gemara answers: That verse may be understood in accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: All the acts of Creation were created with their full stature, immediately fit to bear fruit; they were created with their full mental capacities; they were created with their full form. As it is stated: “And the heavens and the earth were finished, and all their host” (Genesis 2:1). Do not read it as “their host [tzeva’am]”; rather, read it as their form [tzivyonam], which implies that the trees were created filled with ripe fruit.
Rava said, and some say it was Rabbi Yehoshua ben Levi who said: Even an individual who prays on Shabbat evening must recite the passage: “And the heavens and the earth were finished [vaykhullu]” (Genesis 2:1–3), as Rav Hamnuna said: Anyone who prays on Shabbat evening and recites the passage of vaykhullu, the verse ascribed him credit as if he became a partner with the Holy One, Blessed be He, in the act of Creation. As it is stated: “And the heavens and the earth were finished [vaykhullu].” Do not read it as: Were finished [vaykhullu]; rather, as: They finished [vaykhallu]. It is considered as though the Holy One, Blessed be He, and the individual who says this become partners and completed the work together. Rabbi Elazar said: From where is it derived that speech is like action? As it is stated: “By the word of God the heavens were made, and all of their hosts by the breath of His mouth” (Psalms 33:6).
Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3).
The heavens and the earth were completed, and [so were] all their conglomerations.
And the creatures of the heavens and earth, and all the hosts of them, were completed.
| וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃ | 2 P | On the seventh day God finished the work that had been undertaken: [God] ceased (ceased Or “rested.”) on the seventh day from doing any of the work. |
On the seventh day God finished the work that He had been doing, and He rested on the seventh day, etc.: Meaning God surely completed and finished all of the work on the seventh day. But with what? "And He ceased on the seventh day" - with this, that He rested, and He made it into a day of rest and joy, which was the end of the thought of creating the entire work of the heavens and the earth. It is with this that He finished and accomplished the end of their making. And with this, the words of our Rabbis about this verse are sweetened (Bereishit Rabbah 10:9): Geniva said, "This is analogous to a king who made himself a wedding canopy, painted it and embossed it. What was it lacking? A bride to enter it. So, too, what was the world lacking? Shabbat," etc. To here [is the midrash]. The commentators there were hard-pressed to explain what the world was missing without Shabbat. But according to our words, it is very correct, since the Shabbat to the world is exactly like a bride to the wedding canopy. For the entire existence of the world was only created to prepare the meal and the joy of the Shabbat day. And before the Shabbat day arrived, everything was lacking. So the seventh day completed and finished the work, the packed day of joy. Then the bride went up to the wedding canopy, as mentioned.
And behold, Rashi, may his memory be blessed, on the Torah on this verse, cites the words of this midrash, but he changed its wording. And he wrote, "What was the world lacking? Rest, etc." And according to how it appears, he is explaining the words of the midrash as follows: What was the world missing? Shabbat, meaning rest. And likewise did the Matanot Kehunah write that this was the intent of Rashi, may his memory be blessed. And this, too, corresponds to our words. And its explanation was that the whole world was lacking in its work from the angle that there was no rest in it. But the essence of the creation was to do good to the creatures with rest and joy. So the work [of creation] was not complete until Shabbat arrived and rest came to the world. So the Holy One, blessed be He, rested and enlightened the world with His great goodness. And through this, He also attained great pleasure from His world that He created. And He and all of the worlds were at peace and had great delight. And that is why He said [...]
Having understood this concept, we will also understand why the manna was not allowed to descend to earth on the Sabbath, whereas G’d did not interrupt the growth of crops that originated from the earth during the Sabbath. Our author refers us to the commentary of Rabbi Moshe Alshich commenting on Exodus 20,11 כי ששת ימים עשה ה' את השמים ואת הארץ, “for during six days G’d made the heaven and the earth, etc,” that this refers to the אור הישר used by G’d. The seventh day that followed is to be viewed as the response by the creatures to having received such abundant blessings during the preceding six days. In other words, the day is used to show G’d our positive response to His generosity, the response being called the אור החוזר the “reflected light.” The words ויכל אלוקים ביום השביעי (Genesis 2,1) are understood by the Midrash as the creatures emulating G’d on the Sabbath in rejoicing and abstaining from “creative” activities, thus “sending back to their Creator the message (reflected light)” that they appreciate the “direct light” they had been the beneficiaries of during the preceding six days. We must also consider that the manna having originated in the heavenly spheres, was originally not something tangible, although upon entering the atmosphere, it had to become garbed in a manner compatible with other earthly phenomena. Having it descend on the Sabbath would have negated the concept of the creation which commences with something intangible and converts it into something tangible, but retaining elements of: “direct light.” Earth grown crops never originated in celestial domains in the first place, so that there was no reason to interrupt their growth. On the contrary, according to the Kabbalists, eating and drinking by human beings is not an end itself, but the food is meant to help us to devote more time and effort to spiritual pursuits, i.e. to come closer to the completely disembodied essence of the Creator. On the Sabbath when we are free from the burden of having to secure our livelihood, we return the largesse of G’d experienced during the six preceding days, by commencing a journey in the opposite direction coming closer to the regions from which the manna originated. To summarize: the Sabbath itself is symbolic of the אור החוזר, “reflected light.”
On the face of it, what does Shabbat have to do with repentance? However, based on what we have said the parallel is precise. For when a person repents completely and repels evil entirely, and so has calm—this is the aspect of Shabbat, Shadai and Metat. What is the meaning of Shadai?—that He said to His world, “Dai! (Enough!)” (Chagigah 12a). This relates to Shabbat as well, as it is written (Genesis 2:2), “He ceased on the seventh day from all His work” and said “Dai!”
(Shemos 31:13) “You shall guard My Shabbos’s” uses the plural expression. This is because everything in the world derives its life force from Shabbos, the point that completes and sustains it. As Rashi explains on Bereishis 2:2, with Shabbos, Hashem's work was completed, indicating that Shabbos completes and sustains all creation. On Shabbos, this life source is awakened in everything, returning all to its source, hence the term "rest." Rashi explains the double expression שבת שבתון (Shemos 31:15) as a restful repose, not a casual rest. This means that while every Jew ceases work on Shabbos, it should not feel burdensome. Instead, one should long for Shabbos throughout the week, anticipating the return to the source of life and rest. This longing is the true meaning of שמירה (guarding or longing for Shabbos), as one eagerly awaits Shabbos to reconnect with their primary life force. The word אך (only) in אך את שבתותי implies that one's desire should be solely for Hashem, the source of life, which we connect with on Shabbos. The phrase לעשות את השבת (to make the Shabbos) means drawing the holiness of Shabbos into all actions during the week, where special protection is needed. This guarding ensures that the sanctity of Shabbos influences every aspect of daily life, as previously explained.
Rashi (Bereishis 2:2) explains that the world was lacking rest, and when Shabbos came, there was rest. However, the concept of effort is not applicable to Hashem. During the six days of creation, the existence of the world was sustained by Hashem's energy through His expressions of creation. On Shabbos, the creation was made to exist without the constant revelation of Hashem, as the world cannot handle continuous divine revelation. Shabbos connects nature to what is above nature, making it the completion and perfection of creation, called שלום (peace). Even though the days before Shabbos may seem more significant, Shabbos completes and sustains them. The Midrash (Bereishis Rabbah 10:9) compares Shabbos to a signet on a ring, signifying that "the world and all that is in it is Hashem’s." Bnei Yisrael testify on Shabbos that Hashem created the world in six days and rested on the seventh, showing that Hashem is the purpose of creation. Shabbos unifies everything in creation, revealing Hashem’s glory, and it is this oneness that sustains the world. The phrase ויכלו, related to כלל (inclusion), means that on Shabbos, everything is included in the כלל (the whole), and Hashem’s observation of creation as "very good" applies to this unified state. This inclusion in the כלל of Shabbos gives creation its existence. Therefore, every Jew must integrate into כלל ישראל on Shabbos. The Zohar (1:47:2) explains that Hashem completed His work through Shabbos, making it the culmination and perfection of creation.
The Midrash (Bereishis Rabbah 10:2) on "Remove the dross from silver, and a vessel emerged for the smith" (Mishlei 25:4) likens creation to two beautiful vessels in a bath: their craftsmanship is revealed only when the water is drained. Similarly, as long as there was chaos, creation couldn't be seen. The verse “And He completed His work on the seventh day” seems contradictory since Hashem rested on the seventh day. Rashi (Bereishis 2:2) explains that while creation was complete, it lacked rest, which Shabbos provided. The deeper meaning is that Shabbos involved no creation, only cessation of work, which sustains all creation. This is like the concept in Yechezkel 1:15, “The creatures were dashing to and fro,” indicating that every receiver must nullify itself to its giver. The closer it connects to its source, the more lasting its reception. On Shabbos, all creations elevate to their source, and by resting, they testify to their Master, completing creation. The Midrash further explains that everything has waste, but as creations draw closer to their creator, the waste falls away like wax melting before a fire. Each weekday is described as having night and day, symbolizing confusion followed by clarity. On Shabbos, creation is elevated, separating the dross from the silver through the desire to connect to the life force. This cessation of labor sustains creation. The Zohar (Tikunim 5b) explains that בראשית (Bereishit) spells ירא שבת (fear Shabbos), indicating that fear must accompany every action, as its end is to return to its source. Shabbos represents the completion of all deeds, returning everything to its Master, making it the purpose of creation. The signet signifies that everything is defined by its end, its true purpose, and final place.
“You shall not do as they do in Egypt ... nor follow their practices. Keep my laws, by which one shall live.” It is puzzling: if the Torah warns against immorality, why does it link this to the actions of Egypt and Canaan? The intention appears to be that we should not emulate their behaviors. Every action has an external and internal aspect. The roots of all actions lie in holiness, for everything was created for His glory. This internal element is given specifically to Bnei Yisrael. Thus, we should perform all actions for the sake of Heaven. The actions of non-Jews are called “Chok” (laws without reason) because they lack connection to the inner meaning of these actions and adhere only to the external. Bnei Yisrael can perform all actions in holiness through the mitzvot, hence, “You shall do my laws.” By observing mitzvot, one can act differently from the nations. The phrase “by which one shall live” suggests that mitzvot sustain all aspects of life. As our sages taught, each positive commandment corresponds to a specific limb of the body. By dedicating each limb to a commandment, life force from the mitzvah flows into that limb, allowing all actions to be performed in holiness, as implied in “who sanctifies us in his mitzvos." This concept of holiness and completion extends to Shabbat, given solely to Bnei Yisrael. Although the heavens and earth were created in six days, Shabbat completes all creation, as explained by Rashi (Bereishis 2:2). Shabbat represents a sanctified element within creation that transcends physicality, giving completeness and life force to all beings. Therefore, Shabbat is called ‘shalom’ (peace/completion), as it represents the culmination of creation. The foundation of creation is Shabbat, given exclusively to Bnei Yisrael, whose actions are characterized by holiness.
It is for this reason that the principal pleasure [is felt] specifically at the end of the influencing, as known regarding the matter of, (Genesis 2:2; Also see Siddur Im Divrei Elokim Chayim, Shaar HaMilah 139b; Likkutei Torah (of the Alter Rebbe), Tazria 20d.) “[And by the seventh day] God had ended [His work which He had done] etc.” (See Ma’amarei Admur HaEmtza’ee, Kuntreisim pg. 227-232.)
ויכל אלוקים ביום השביעי, “the Lord had completed on the seventh day;” at first glance this wording gives the impression as if G-d had still been working on the seventh day; seeing that on the sixth day it had not yet been known that this was the last day on which G-d performed creative activities, there is no contradiction. This became known only in retrospect on the seventh day through G-d’s abstaining from any such activity.
השביעי, “The seventh;” this day too has the prefix ה, as it was a day reserved for rest from physical activity, something that is taboo on all the other days.
This is an additional reason. Just as someone who completes construction of his house will rejoice and celebrate even if his house is not so beautiful, so God blessed the day on which He completed His Creation.
This is a third reason. Someone who undertakes working at some task for a period of time will be pleased when he completes that period even if the job is not complete. God undertook to create the world in six days and when that designated time was over He made that day special and blessed it.
AND ON THE SEVENTH DAY GOD FINISHED. Some say (And on the seventh day God finished implies that God created something on the seventh day. The question is what?) that the days are created entities, and with the creation of the seventh day God’s work was finished. However, this interpretation is unpalatable. Others say that the bet may indicate before, as in Thou shalt not muzzle the ox when he treadeth out (be-disho) the corn (Deut. 25:4), and in howbeit the first day (ba-yom ha-rishon) ye shall put away leaven out of your houses (Ex. 12:15). (And on the seventh day God finished is to be translated as And by the seventh day God had finished His work which He had made. They similarly translate Deut. 25:4, Thou shalt not muzzle the ox before he treadeth out the corn, and render Ex. 12:15 as howbeit before the first day ye shall put away leaven out of your houses.) However, why go through all this trouble (Why give the bet a novel meaning (before) when in fact “finished” does not imply that any work was done on the Sabbath.) when finishing work does not constitute an act. Saying God finished is equivalent to saying God did no work. This is the meaning of God finished and of and He rested. (Both mean God did no work.)
His work which He had made refers to the work that he had done on Friday prior to the onset of the Sabbath.
And He rested on the seventh day from all His work pertains to all creations that God brought into being. (In other words part A of verse 2 refers to Friday, part B to the six days of creation. This also explains the reason why part A of the verse reads, His work and part B, all His work. Thus part B complements part A and is not redundant (Krinsky).)
Or “rested.”
ויכל אלהים "And all God is," Targum Yerusalmi says this about grace, This is what they said the "grace" in there. In this case, there were 3 verses of his works for 3 works that returned, which are the heavens and the earth, and the sea. And there is no writing that says, "there was an evening and there was a morning" on the seventh day, according to Musaf adds "to rest upon one as a duty is sacred."
וישבות "and rested" There are 2 separate Tanakh teachings according to "And the manna dwells." And we were to write in this case the Manna that the Lord spoke the Sabbath on the holy Sabbath, and we do not find that Moses told them this beforehand, but it is alluded to in God the days of Genesis and the rest on the seventh day and the rest of the Manna. Another thing teaches that Manna ruled out worship on Sabbath as evidenced in Kiddushin. Another thing alluded to what they demanded: bless them with manna and sanctify them with manna.
ויכל אלוקים ביום השביעי. G'd completed on the seventh day. The plain meaning of the verse is to tell us that G'd did not engage in creational activities that the Torah has not mentioned after that date. The term כלה, completed, includes anything that had been in G'd's mind to do. It also means that G'd did not only desist from work on that Sabbath, but that He did not resume activity on the following six days.
We must pay close attention to the apparently superfluous words אשר עשה, "which He had done." We must also explore the meaning of the words ביום השביעי, "on the seventh day," which suggest that G'd did perform work on the seventh day but that "He completed it on that day." This was not so, but He had completed all His work already on the sixth day. Our sages already felt the need to correct the impression that G'd had still performed creational work on the seventh day. Rabbi Shimon bar Yochai, quoted by Rashi and Bereshit Rabbah 10,9, says that human beings who do not know time accurately commence their Sabbath a few minutes early in order not to desecrate it. G'd who is aware of precisely when the Sabbath starts, can afford to do His work until the last second. Even allowing for Rabbi Shimon's comment, the word ביום in that verse is not adequately explained. This word creates the impression that G'd ceased work on the seventh day. Actually, according to our sages the word ביום is justified.
They claim that until the Sabbath the world was trembling and shaking until the advent of the Sabbath. On the seventh day G'd gave the earth מנוחה, tranquillity (compare Rashi's second comment on our verse). On the Sabbath G'd created the "soul" of the world, and that is the deeper meaning of the words וביום השביעי שבת וינפש, and on the seventh day He rested and retreated to His Essence. Although our sages have interpreted the word וינפש as a lament about the withdrawal of the additional soul G'd grants to the Jewish people on each Sabbath (Beytzah 17) this is merely homiletics. They base that on the unusual construction וינפש (passive or reflexive) instead of merely, ונפש (ordinary intransitive). The plain meaning is undoubtedly that שבת וינפש, because He rested on the Sabbath and with it the soul arrived. This means that all creatures were granted an abundance of vitality, something they had lacked previously.
We find a similar idea in the Zohar-Tazria (page 13 Sullam edition) as to why the rite of circumcision cannot be performed before the eighth day, and why an animal is not fit to serve as a sacrifice until the eighth day of its life. In either case one has to wait until at least one Sabbath has passed so that each has attained a נפש, a soul full of vitality. Our verse then describes G'd as putting the finishing touch to His creation by bringing on the Sabbath, not by creating on the Sabbath. The reason the Torah repeats once more מכל מלאכתו אשר עשה, from all His work which He had done, is to emphasise that this work had been done previously, i.e. before the onset of the Sabbath. The word ויכל therefore refers to activity carried out previously. All that had been lacking was something that would give permanence to this universe of ours. The seventh day, i.e. the Sabbath, completed the cycle that provides this permanence. We are therefore entitled to view the Sabbath as one of the seven days of creation. The proof that we are correct may be the very fact that we do not find the usual: "it was evening it was morning the seventh day," meaning there was no בריאה on that day.
וישבות ביום השביעי. He rested on the seventh day. Here too we must ask for the reason the Torah wrote these lines as they seem to contain the same message as the words immediately prior to them.
Perhaps we have to explain these words in connection with Pessachim 54 according to which there were phenomena which were created at dusk on Friday afternoon but which could not be completed before the arrival of the Sabbath. According to our sages some of these phenomena became destructive agents in the universe as a result. This is an amazig statement in view of the tradition that G'd is able to create whole worlds in the time it takes to blink an eyelid! How can one suggest that the Creator ran out of time and was unable to complete His work?! We have explained already at the beginning of the פרשה that G'd created every part of the universe simultaneously. The words מכל מלאכתו suggest that G'd did not complete even such work as was already in progress.
What our sages had in mind when they told us about these phenomena and the time they were created is that G'd wanted us to know something about the importance of the Sabbath and the way it is to be observed. Halachah distinguishes between the rules of what is allowed on Friday afternoon close to the Sabbath and what is not. If work has been under way and it awaits only completion there are certain categories of work which may be completed under such circumstances, especially if they are performed in honour of the Sabbath or if financial loss is suffered if one does not complete the work before the Sabbath. If such work has not even been commenced it may not be undertaken until after the Sabbath. In the example in Pessachim the sages taught us that G'd desisted from completing even work He had already begun while it was still the sixth day. This in spite of the fact that non-completion would result in grievous loss to the universe, a loss which was beyond retrieving. This is what the word וישבות alludes to after we had already heard ויכל, that G'd completed creating. Not only did G'd not undertake something new, He did not even complete something that was in the process of coming into being. The reason this word is repeated is also to tell us that it was not G'd's inability to complete an undertaking on time. One of the reasons G'd's activities on each day during the days of creation are always followed by the statement "it was evening, it was morning, etc.," is to mark the contrast with the Sabbath concerning which no such statement is recorded.
ויכל אלוקים ביום השביעי, “G-d completed on the seventh day etc.” The plain meaning of the verse is certainly not that G-d completed His work on the seventh day itself. If this were the meaning it would mean that G-d performed creative work on at least part of the Sabbath. The meaning of the words is that as soon as the Sabbath started G-d had already finished whatever He had been in the process of doing. An example of a similar construction can be found in Exodus 12,15 אך ביום הראשון תשביתו שאר מבתיכם, “but on the first day you shall remove leaven from your houses.” The intention in that verse is certainly not that we are to wait until the first day of Passover to remove the leaven. The intention is that we should ensure that when the first day of Passover commences we had already removed all our leaven. An homiletical approach to these words is offered by Rabbi Shimon in Bereshit Rabbah 10,10. He says that the wording of this verse teaches that whereas it is impossible for a human being to precisely know when Friday ends and the Sabbath begins, G-d who knows the times (He has created) with absolute precision need not therefore add extra minutes before the onset of the Sabbath and abstain from work during them, as there is no fear He would violate the commencement of the Sabbath. Seeing that G-d completes His work only at the precise moment the Sabbath commences, this might be viewed by man as if He had continued working into the Sabbath. A kabbalistic approach to our verse sees in these words an allusion to work G-d will complete during the seventh millennium, i.e. after the earth as we know it will have reverted to its primeval state at the end of the sixth millennium. This corresponds to what our sages have said in Rosh Hashanah 31 that this earth [commencing with the creation of Adam, Ed.] would endure for six thousand years which would be followed by one thousand years of destruction. וישבות ביום השביעי, “He rested on the seventh day.” The term שבת is applicable to anyone who rests temporarily and expects to resume his regular activities. on the following day. In this instance it means that G-d will resume creative activity after the seventh millennium. This is the reason the paragraph concludes with the word לעשות, i.e. “to do” or “to complete.”
ויכל ביום השביעי, by the time the seventh day had started, all G’d’s work had been completed so that there was no creative activity left for G’d to perform on the seventh day. It is therefore technically correct to state that the meaning of the words is that G’d’s work had been completed, and completion of work cannot be termed “work.” The meaning of the words אשר עשה, therefore is that “all the creative activities which G’d had performed during the preceding six “days” had been terminated with the advent of the seventh day, so that there was nothing left to be done on that day.” We have similar constructions in the Torah, for instance in Exodus 12,16 ביום הראשון תשביתו שאור, which means that on that day leavened things should be in a state of having been destroyed, banished. (compare Pessachim 5) וישבות, He discontinued, what He had completed (שבת).
מכל מלאכתו, this means that after the sixth “day” G’d did not “create,” ברא, anything new. When the Torah used the expression וישבות, which gives the impression that G’d “retired” into inactivity, this is not accurate; the Torah used terminology that we humans can relate to. There is of course, no such things as יגיעה, fatigue, exhaustion, in connection with G’d. He is, by definition “tireless.” Compare Isaiah 40,28 who describes G’d as לא יעף ולא יגע, expressing exactly these sentiments. Creating the universe was not something tiresome for G’d. Another way of understanding the word וישבות, would be ויפסק, “He stopped, terminated.” This would also fit with Exodus 12,15 תשביתו שאור, “terminate leavened things!”
ויכל אלהים ביום השביעי AND ON THE SEVENTH DAY GOD FINISHED — R. Simeon says: A human being (literally, flesh and blood) who cannot know exactly his times and moments (who cannot accurately determine the point of time that marks the division between one period and that which follows it) must needs add from the week-day and observe it as the holy day (the Sabbath), but the Holy One, blessed be He, who knows His times and moments, began it (the seventh day) to a very hair’s breadth (with extreme exactness) and it therefore appeared as though He had completed His work on that very day (Genesis Rabbah 10:9). Another explanation: What did the world lack? Rest! Sabbath came — Rest came; and the work was thus finished and completed (Genesis Rabbah 10:9)!
Mit dem Begriffe צבא steht ein anderer, der uns in diesem Vers entgegentritt, in engster Beziehung. Es wird alles, was Gott geschaffen: מלאכתו genannt. מלאכה ist nicht Arbeit, מלאכה ist Werk. Arbeit sieht nur auf die Mühe, auf die größere oder geringere Anstrengung einer Tätigkeit ohne Rücksicht auf das Produkt; Werk hat nur dies, das Erzeugte, Erwirkte, das Ziel und Produkt der Tätigkeit, im Auge. מלאכה ist aber nichts als das Femininum von מלאך. Was מלאך persönlich ist, das ist מלאכה sachlich. Wie מלאך ein Bote, der Träger und Vollbringer des Gedankens und der Absicht eines Andern ist, so ist מלאכה eine Sache, die Träger und Vollbringer des Gedankens und der Absicht einer Intelligenz geworden. Jeder Stoff, dem eine Intelligenz eine, einem bestimmten Zweck entsprechende Form verleiht, wird eben durch diese von ihr erhaltene Form ihre מלאכה, ihr sachlicher Bote, dienstbarer Träger ihres Gedankens und Zweckes. Es waren z. B. Weidenzweige, als solche hatten sie gar keine Bestimmung und standen dem verschiedenartigsten Gebrauche frei. Ich flechte sie zu einem Korbe. Fortan dienen die Zweige ausschließlich dem Zwecke, dem ich sie durch meine Formgebung dienstbar gemacht und helfen ihn fördern. Die von mir zum Korbe geflochtenen Zweige sind damit mein sachlicher מלאך, meine מלאכה geworden. Im weiteren Sinne heißen alle im Dienste einer Intelligenz stehende Dinge ihre מלאכה, so Jakob׳s Eigentum: לרגל המלאכה אשר לפני Bereschit 33,14. לרגל המלאכה אשר לפני. Es ist klar, daß nur eine Intelligenz, Gott, und tief unter ihm, der Mensch eine מלאכה schaffen könne. Wenn das Tier eine מלאכה schafft, so wird seine Tätigkeit nur durch die Intelligenz des Menschen eine מלאכה, die sich seiner Kräfte als Werkzeug bedient. Alles Seiende wird hier ׳מלאכת א genannt. Es ist nicht nur an sich mit seinem Dasein die Verwirklichung eines Gottesgedankens, הגה — היה; sondern es ist fort und fort Träger und Verwirklicher der ihm eingeprägten und durch es zur Verwirklichung kommenden Gottesgedanken. Das einem Jeden vom Schöpfer zuerteilte Maß von Stoff und Kraft und die einem Jeden vom Schöpfer aufgeprägte Form macht ein Jedes zu מלאכת ד׳. "Sein" und "Wirken" im ganzen Weltall ist nichts als Gottes Gedanken und Gottes Botschaft. Alle menschliche Wissenschaft sucht nichts als diesen seienden und wirkenden Wesen die Gottesgedanken ihres Wesens und ihrer Sendung abzulauschen, und erst dann glaubt der Mensch etwas zu wissen, wenn es ihm halbwegs gelungen, den Dingen eine Spur dieser göttlichen Gedanken abzugewinnen. Der Gott leugnende Naturforscher, der sein Leben daran setzt, den "Gedanken in der Natur" forschend nachzugehen, deckt mit jedem Gesetz, das er einer Kraft, mit jedem Zweck, den er einer Form ablauscht, eine Spur des Gottes auf, den sein Mund verleugnet; ja, er verleugnet seine Leugnung schon mit dem ersten Schritte, den er zu seiner forschenden Wanderung im Gebiete der Natur ansetzt; das Ziel, das er sucht, setzt schon den von ihm geleugneten Gott voraus, der die Gedanken gedacht und in der Natur verwirklicht haben muss, die aufzufinden seine Sehnsucht ist, deren Ahnung ihn leitet, und deren Auffindung ihn mit hoher Freude erfüllt.
Es waren also der Himmel und die Erde und ihr ganzes Heer von Gott zum Ziele geführt, nicht nur das Weltall im Ganzen, jedes Einzelne auch, das in diesem Weltenraume von Gott auf seinen Posten gestellt, ist für diesen Posten von Gott, der es dahin gestellt, mit Kraft und Bildung ausgerüstet — "da vollendete Gott mit dem siebenten Tage sein Werk, das er gemacht hatte, und mit dem siebenten Tage hörte Gott von jeglichem seinem Werke, das er gemacht hatte, auf." Bei dieser Einsetzungs-Urkunde des Schabbats in die Schöpfung müssen wir uns wieder vergegenwärtigen, daß dem Volke, welchem sie eingehändigt wurde, bereits das Gesetz theoretisch und praktisch völlig bekannt und somit in erster Linie auch die Bedeutung des siebenten Tages, als Denkmal für die Weltschöpfung und die Stellung des Menschen in derselben und zu derselben unter Gott, völlig klar war. Ohne diese vorausgesetzte Bedeutung des siebenten Tages für die Gottes- und Selbst-Kenntnis des Menschen wäre das, was hier von dem siebenten Tage ausgesagt wird, die Vollendung der Schöpfung durch ihn, sein Segen und seine Heiligung durchaus unverständlich. Die sichtbare Welt war mit dem sechsten Tage vollendet, allein erst mit dem siebten Tage, durch die Einsetzung des siebten Tages für die Erziehung des Menschen zur Wahrheit und Sittlichkeit, vollendete Gott in Wahrheit sein Werk, und erst mit ihm, mit seiner Einsetzung und der durch ihn gesicherten Erziehung des Menschen für seinen großen Beruf, hörte Gott von jeglichem seiner Werke auf. Mit der Einsetzung des Schabbats erhielt erst jedes Werk der sichtbaren Schöpfung — nicht nur der Mensch — seine letzte Vollendung. Der Schabbat war der letzte Finger, den der Schöpfer an jedes seiner Werke, das er in die sichtbare Welt hinausgebildet hatte, legte. Denn der Bestand und die Bestimmung eines jeden seiner Werke ist an die Verwirklichung des Schabbats im Schoße der Menschheit geknüpft. Keine Kluft ist zwischen der physischen Natur und der sittlichen Welt und Bestimmung des Menschen. In die sichtbare physische Welt hinein hat Gott den Schabbat als ihr Ziel und ihre Vollendung gesetzt. "Adamah", Boden und Bereich des Gott ebenbildlichen, die Welt nach Seinem Willen sittlich verwaltenden Menschen zu sein, ist die Bestimmung der Erdwelt; ihm, dem "Adam", ist sie wie die Gattin dem Gatten angetraut; die ganze physische Welt jauchzt auf und blüht mit der sittlich heiteren Blüte des Menschengeschlechts, sie trauert und welkt, wenn das Menschengeschlecht sittlich welk wird und entartet. Das ist eine Wahrheit, die durch das ganze Gotteswort bis zum letzten Propheten führt, sie wurzelt in unserer Schabbaturkunde. Mit dem Menschen-Schabbat vollendete Gott die Schöpfung; die Bestimmung für den Menschen-Schabbat war das letzte, was Gottes Finger jedem seiner geschaffenen Werke aufdrückte.
וישבת. Der Begriff Ruhe erschöpft die Bedeutung der Wurzel שבת nicht. שבת ist keine absolute Untätigkeit, שבת ist das Aufhören einer bis dahin stattgefundenen Tätigkeit. Die Lautverwandtschaft dieser Wurzel mit שבט ,שפר ,שפט ,שפת ,שות, lässt jedoch noch eine positive Seite ihrer Bedeutung erkennen. Alle diese Wurzeln vereinigen sich in der Bedeutung: an die gehörige Stelle, in die gehörige Stellung bringen und halten, daher: setzen, ordnen, richten, Bratspieß und Stab. Daher dürfte auch שבת einen solchen "Halt" in einer bisherigen Tätigkeit bedeuten, durch welchen Personen und Dinge in der ihnen gebührenden Stellung gehalten bleiben. Die durch שבת ihr Ende findende Tätigkeit ist daher entweder immer eine störende, gärende, wie והשבתי גאון זדים ,תשביתו חמץ ,משבית מלחמות ,והשבתי חיה רעה dergl. oder eine an noch unfertigen, erst noch zu vollendenden Zuständen arbeitende, wie .שביתה ממלאכה וישבת ביום השביעי מכל מלאכתו וגוי mit dem siebten Tage hörte Gott von allem von ihm geschaffenem Werke auf; denn mit dem siebten Tage hatte Jedes die Stellung in der Schöpfung erreicht, die es dort immer einnehmen sollte; Gotte hörte auf, weil keine Veränderung mehr notwendig war. Und auch den Menschen soll der שבת sich und die Welt in ihrer wahren Stellung betrachten lehren, ja, wenn die Wochenarbeit das gewesen, was sie nach dem Ausdruck des Schabbatgesetzes gewesen sein soll, — ששת ימים עבודה - תעבוד ועשית כל מלאכתך, im Dienste Gottes vollbracht — so sieht sich der Mensch mit jedem Schabbat am Ziele, er lässt die Hand vom Werk, weil er nach Gottes Willen das Seinige getan, und mit dem Schabbat das vollbrachte Tagewerk Gott huldigend zu Füßen gelegt — sein Schabbat ist in Wahrheit: שבת.
ויכל אלוקים ביום השביעי, at the beginning of the seventh “day,” a moment which is indivisible from the time frame which follows, so that both the six previous “days” were an entity in themselves, and the seventh day was a totally self-contained entity. Our sages in Bereshit Rabbah 10,9 describe G’d as knowing the precise moment between the sixth and seventh day and describe it as “thin as a hair’s breadth.” [I believe the problem confronting the sages was the statement that G’d had completed all His work in the six days, and yet the Torah speaks of Him completing, ויכל, His work on the ”seventh” day, something that appears to be a contradiction to the former statement. Ed.]
וישבות ביום השביעי, G’d’s inactivity on the seventh day set it apart from the previous six days.
R. Shimon said, flesh and blood who cannot know... Rashi is answering the question: ויכל אלהים ביום השביעי implies that Hashem worked even on the seventh day, but concluded the work then. Yet it is written, “He abstained on the seventh day,” implying that He did no work at all. [Thus Rashi explains, “It appears as if He concluded His work on that very day.”]
It can enter into it. I.e., the work enters into Shabbos.
And it appears. I.e., it appears to people as if Hashem concluded His work on that day, but it is not really so. Thus, “Elohim completed on the seventh day” describes the appearance, not the reality.
Another explanation: What was the world lacking? Rest. You might ask: Why cannot the world exist without [a day devoted to] rest? Will heaven and earth otherwise cease to exist? The answer is: In fact they would [cease to exist], for Rashi explained above (1:1) that בראשית means that the world was created for the Torah which is called ראשית דרכו. And without a day of rest, Jews would not have time all week to engage in Torah study. Thus Hashem created Shabbos on which work is forbidden, giving them time to study Torah. Consequently, the existence of heaven and earth is due to rest.
The work was completed and finished. This explains why it is written, “Elohim completed on the seventh day,” since rest was created on the seventh day and all the work was completed. [At the same time, “He abstained on the seventh day,”] because rest is only an act of abstaining and not actual work. (Re’m) Rashi’s second explanation [that the world lacked rest], raises a question: Why does it say מלאכתו אשר עשה implying that Hashem did actual work? Thus Rashi gives the first explanation. And his first explanation, [that it entered by a hairbreadth,] raises a question: Why is it not written, “Elohim completed on the sixth day”? Therefore Rashi gives both explanations. (Maharshal) [You might ask:] How can the terms “creation” and “work” apply to rest, which is only an act of abstention [passive] and does not involve a physical action? It seems [that the answer is]: Had Hashem not added the seventh day to the days of creation, the nature of man and other creatures would be to work day and night without cease. Resting would not be part of nature, and the body of man would wear out, leaving the world empty and desolate. But by adding the seventh day, on which Hashem abstained from work and rested, it became part of the world’s nature to rest and refresh oneself, regaining strength. [Thus, it is part of creation.] (Nachalas Yaakov)
God completed on the seventh day His works that He had made on the previous six days; He rested on the seventh day from all His works that He had made. Concluded is the process in which new, unique creations were formed on each day. From this point forward, the world will continue its existence according to the order that has been determined for it.
ויכל אלוקים ביום השביעי, “G’d completed on the seventh day, etc.” Although G’d knows exactly when the sixth day ends and the seventh day commences, to the onlooker it might appear as if the seventh day had already started. According to the plain meaning of the text, the line means that whatever G’d did on the seventh day was the completion of the seven days of creation.
“On the seventh day God finished” [2:2]. The Holy One completed all of creation on the seventh day. The word “vayekhal” [finished] in Yiddish is, desires, because the Holy One found everything he created on the sixth day desirable on the seventh day. Therefore, he said, “on the seventh day God finished.” This means, He found everything He had created desirable. That is, he was pleased and desired that it should remain this way eternally. (Toldot Yizhak, Genesis, 2:1–3.)
On the night of the ninth [day of the holiday], we pray [the same prayers] as on the night of the eighth [day]. And we recite kiddush and [include the blessing over] time (shehechiyanu). And on the morrow, we take out three Torah scrolls. Five [congregants] read the Parashah of Zot HaBerakhah from the first one. [The reader] reads with the [first] four until, "while you tread on their high places" (Deuteronomy 33:29). And then he goes back with the fifth - who is the last one - from the beginning of Zot HaBerakhah until, "in the eyes of all of Israel" (the last verse in the Parashah and in the Torah). And the reason for this Parashah [being read on this day] is based on King Solomon having blessed Israel on the eighth day of the festival, as it is stated (I Kings 8:14), "and he blessed all of the congregation of Israel, etc." That is why we read the blessing that Moshe blessed Israel on the ninth day, about which there is a doubt that it is the eighth day. And in the second [Torah scroll], the reader begins [Parashat] Bereishit until, "which God had created to make" (Genesis 2:2). And in the third [Torah scroll], he reads the final selection (maftir) like yesterday; and he concludes (recites the haftara) with the beginning of Joshua, "And it was after the death of Moshe," until, "for the Lord, your God, is with with wherever you shall go" (Joshua 1:9).
It seems to this writer that Mor u-Kezi'ah regarded the establishment of halakhic time, and hence of the Sabbath, in the places under discussion to be a matter of unresolvable doubt. To be sure, as clearly enunciated by R. David ibn Zimra, Teshuvot ha-Radvaz, I, no. 76, (See also Parashat Derakhim, Drush 23, s.v. od nakdim; R. Israel Lipschutz, Tiferet Yisra’el, Berakhot, note appended to Bo‘az, end of chapter 1; R. Chaim Joseph David Azulai, Birkei Yosef, Oraḥ Ḥayyim 242:1; R. Joseph Saul Nathanson, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, no. 154; and R. Benjamin Aryeh Weiss, Teshuvot Even Yekarah (Lemberg, 5654), no. 11.) determination of the onset and conclusion of Shabbat is determined locally. Leviticus 23:3 mandates that the Sabbath be observed "in all your habitations." That phrase is understood by Radvaz (A similar interpretation of that verse was earlier advanced by Seforno in his commentary ad locum. See also the interpretation of Exodus 31:16 advanced by the Zohar, Genesis 56a. The verse “And the children of Israel observed the Sabbath to make the Sabbath for their generations (le-dorotam)” is rendered by the Zohar as “to make the Sabbath for their dwellings (le-dirotam).”) as signifying that the onset and conclusion of Shabbat is to be determined in accordance with sunset at each particular "habitation." (R. Abraham ibn Ezra, in his commentary to Genesis 33:10, understands the verse “And the sun rose upon him” (Genesis 32:32) as reflecting this underlying solar phenomenon, i.e., the sun rose for Jacob in the locale in which he found himself but did not rise simultaneously in other areas. R. Isaac di Trani, renowned as the author of Teshuvot Maharit, declares in his Ẓofnat Pa‘aneaḥ (Venice, 5413), Drush le-Parashat Bereshit, that the work of creation did not cease throughout the globe at a single instant. Rather, the process of creation came to a halt at each point when night fell at that spot. In effect, in observing Shabbat as determined by local sunset, man emulates the Creator who ceased from the process of creation at different times in different places. Ḥatam Sofer, cited by R. Israel David Jaffe, Ḥazon le-Mo‘ed, no. 8, sec. 7, also stated that this was the case during each of the six days of creation: the work of each day did not take place simultaneously throughout the world; rather, the entities created on each day of the week were created in every geographic area while it was day in that locale. This, Ḥatam Sofer asserts, applied even to the “ten things” which the Mishnah, Avot 5:6, declared to have been created on the sixth day between sunset and nightfall, i.e., those objects were created in different places at different times. Ḥatam Sofer interprets the verse “And God finished on the seventh day… and He rested on the seventh day” (Genesis 2:2) as referring, not to a single act of cessation of labor, but to a divine comportment at two different places, viz., God completed the work of creation at one locale while at the same time resting at another locale. See also R. Yechiel Michal Tucatzinsky, Bein ha-Shemashot (Jerusalem, 5729), p. 53; idem, Yomam (Jerusalem, 5703), p. 73; and R. Ben-Ẓion Uziel, Mishpetei Uzi’el, Oraḥ Ḥayyim, II, no. 29. Cf., R. Menachem Kasher, “Shabbat Bereshit u-Shabbat Sinai,” Talpiyot, vol. I, no. 1 (Tishri 5704), pp. 415-420. Cf., however, Teshuvot Sho’el u-Meshiv, Mahadura Revi’a’ah, who candidly acknowledges that, in observing Shabbat according to local time “in all their habitations,” Jews do not observe Shabbat during the same time period in which the Creator ceased from the work of creation. Moreover, he regards that concept to be reflected in the otherwise problematic words of the musaf prayer: “a people who sanctify the seventh day (am mekaddeshei shevi‘i).” Jews sanctify the month and hence the festivals which are calendar dependent. Shabbat, however, is predetermined and does not require sanctification of the new moon by the Bet Din. Nevertheless, explains Sho’el u-Meshiv, since Jews must observe Shabbat “in all their habitations” at different times they are indeed a “people who sanctify the seventh day.”) Shabbat is designed as a "sign between Me and between you" (Exodus 31:13) and accordingly, is to be observed during the period representing the culmination of six days of labor in each person's locale. The Sabbath day, which includes a period of darkness and a period of daylight, is roughly twenty-four hours in length in all places other than in the extreme northern and southern regions. As a result, the Sabbath is observed on the same day of the week in all parts of the globe. Accordingly, Mor u-Kezi'ah assumes that in locales in which that cannot be the case there is no discernible method for determining the days of the week. Hence, determination of the advent of Shabbat remains either a matter of irresolvable doubt or, alternatively, there is no concept of halakhic time in such places. Therefore, Mor u-Kezi'ah rules that a person finding himself in such a place faces a problem that is no different from that confronting a person lost in the desert or confused with regard to a sequence of days and must conduct himself in an identical manner. That is precisely the import of Mor u-Kezi'ah's concluding phrase "in the manner indicated earlier with regard to one who travels in the desert," i.e., he may perform no forbidden act on any day of the week and must recite kiddush and havdalah on the seventh day of every seven-day cycle subsequent to his arrival.
SINCE the verb “to say” has been figuratively used to express the will of the Creator, and the phrase “And he said has repeatedly been employed in the account of all the things created in the six days of the beginning,” the expression “to rest” has likewise been figuratively applied to God in reference to the Sabbath-day, on which there was no creation; it is therefore said, “And he rested (va-yishbot) on the seventh day” (Gen. 2:2). For “to leave off speaking” is, in Hebrew, likewise expressed by the same verb, as, e.g., “So these three men ceased (va-yishbetu) to answer Job” (Job 32:1),
If the festivals are chiefly seasonal, the Sabbath has its place in the cosmos. For God created the world in six days and He rested on the seventh. “And God blessed the seventh day and sanctified it.” (Genesis 2:2.) The same survivor, whose words about the Sabbath in his bunker we quoted earlier, experiences the holy day in its cosmic context:
Pay attention and contemplate that all the mitzvot that are fundamental or dependent on a specific matter or are mentioned or received traditions are positive or negative commandments explicitly stated or derived from their roots. Their secret is in the negative commandment, as it is written: "The children of Israel shall keep the Sabbath, to observe the Sabbath" (Exodus 31:16). Sabbath observance is not an action but rather refraining from action and resting from it. As it is written: "And He rested on the seventh day from all His work" (Genesis 2:2), meaning to prepare before the Sabbath so that no work is done on that day. Similarly, it is written: "You shall afflict your souls" (Leviticus 16:29), and the meaning is to not indulge in eating and drinking, for affliction transforms pleasure. And likewise, it is written: "And you shall sanctify yourselves, and you shall be holy" (Leviticus 20:7), meaning do not defile your souls by consuming anything abhorrent and corrupt in its origins. And the Nazirite, who shall not drink wine, is deemed holy.
Now, at the outset of creation, all the worlds were created in the order mentioned above, and were brought into being by the power of the Unlimited One, HaShem-יהו״ה, blessed is He, by the power of His simple will, as an altruistic act of kindness. However, it subsequently is also necessary to continually draw forth sustenance, vitality and influence to all the worlds, in order to sustain their existence just as they were when they were created, and no more. This is like the verse, (Ecclesiastes 3:14) “I realized that whatever God does will endure forever: Nothing can be added to it and nothing can be subtracted from it.” It similarly states, (Ecclesiastes 1:9) “There is nothing new under the sun,” and, (Genesis 2:2) “On the seventh day God completed His work which He had done etc.,” all of which refer to the matter of creation itself.
Corresponding to this quality, HaShem-יהו"ה, blessed is He, gave the children of Israel the matter of Shabbat-שבת, about which I must inform you. Know that above, when the three Supernal Sefirot, Crown-Keter, Wisdom-Chochmah and Understanding-Binah unify, the Sefirah of Understanding-Binah then bonds with the six Sefirot beneath her until this Sefirah called the Living God-El Chai-א"ל חי and called Shabbat-שבת. Based on this principle, the creation of the world took place in six days and the seventh day was Shabbat. The day of Shabbat thus corresponds to the Sefirah of Foundation-Yesod-יסוד, which is the Sefirah of the Living God-El Chai-א"ל חי. Because of this, the day of Shabbat-שבת is called the source of blessings and holiness, as it states, (Genesis 2:3) “And God blessed the seventh day and sanctified it, for on it He ceased-Shavat-שבת from all His work that God created to be done.” We thus find that the day of Shabbat is the source of all blessings and drawings of holiness below.
Since Shabbat-שבת is the matter of drawing down the power of the upper Sefirot into HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and is the matter of the unification of all the Sefirot, being that the Living God-El Chai-א"ל חי rests within the quality of Lordship-Adona”y-אדנ"י, which is the matter of, (Exodus 20:11) “and He rested in the seventh day,” and the matter of, (Genesis 2:2) “and God completed in the seventh day,” our sages, of blessed memory said, (Talmud Bavli, Shabbat 10b) “The Holy One, blessed is He, told Moshe, “I have a good gift in my storehouse, called Shabbat, which I want to give to Israel. Go and inform them of this.’”
So all the actions, whether it be those of the first [three] days, [which are of Fire, Water, and Air] or the last [three] days, [which involved Netzach, Hod, and Chesed] were dependent on the day of the Shabbat, [which is Malkuth]. Therefore, it is written, "And on the seventh day Elohim completed His work which He had done" (Gen 2:2). This refers to the Shabbat and the fourth leg of the throne.
Rabbi Elazar said that we have learned that whenever the term "These (Heb. אֵלֶּה)" appears, it always annuls something previously mentioned. Now, it is written in the portion of Beresheet, "And a river went out of Eden to water the garden; and from thence it was parted" (Gen. 2:10). This river (corresponding to Yesod) is drawn and comes out of Eden, (which is Chochmah), and enters the garden, (Malchut), to water it from the supernal waters and bring it pleasure, making it produce fruit and seed. This gives satisfaction to everyone. The garden is pleased which brings pleasure to the river. As it is written: "Because in it He rested" (Ibid. 3). And it is also written: "And He rested on the seventh day" (Ibid. 2) (He rested in the Garden that is Malchut). This is the secret of the matter, for it produces offspring, and no other Sefirah can produce any fruit.
When saying Kiddush for others, add: Please pay attention, my masters. Blessed are You, LORD our God, King of the Universe, who creates the fruit of the vine.
When saying Kiddush for others, add: Please pay attention, my masters. Blessed are You, LORD our God, King of the Universe, who creates the fruit of the vine. On Shabbat, add the words in parentheses. בָּרוּךְ Blessed are You, LORD our God, King of the Universe, who has chosen us from among all peoples, raised us above all tongues, and made us holy through His commandments. You have given us, LORD our God, in love (Sabbaths for rest), festivals for rejoicing, holy days and seasons for joy, (this Sabbath day and) this day of the festival of Matzot, the time of our freedom (with love), a holy assembly in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples, and given us as our heritage (Your holy Sabbath in love and favor and) Your holy festivals for joy and gladness.
His work that He had done.” (Genesis 2:2.)
from all His work. (Genesis 2:2.)
And God completed, by the seventh day, His work which He had done; and He abstained on the seventh day from all His work which He had done.
"And God completed on the seventh day the work which he did."
Whoever sanctifies the seventh day as befits it, Whoever preserves the Sabbath properly so as not to desecrate it— his reward is very great, commensurate with his actions; each man in his camp, each man with his banner. (Numbers 1:52.) Lovers of Adonoy, who yearn for the building of the Temple— on the Sabbath day be happy and rejoice, as if receiving the gift of God's inheritance. Also raise your hands in holiness and say to the Almighty: “Blessed is Adonoy Who granted rest to His people Israel.” (1 Kings 8:56) Seekers of Adonoy, seed of Avrohom, His beloved, who delay departing from the Sabbath and rush to welcome it; who rejoice in preserving it and to place its eiruv (An eiruv is the food which must be placed before the Shabbos in order to enable one to carry from one private domain into another. Without an eiruv the Sages forbade this carrying. An eiruv is also used to enable a person to walk beyond the 2,000-cubit Shabbos boundary.) “This is the day Adonoy has made let us exult and rejoice in it.” (Psalms 118:24.) Remember the Torah of Moses, which states the Sabbath commandment (Perfect observance of the Torah’s command to keep the Shabbos is impossible without the expositions of the Talmud, commentaries, and codes.—Etz Yosef) engraved for the seventh day like a bride adorned amid her friends. (The commandment of the Shabbos was engraved on the two tablets God gave Moses. As the fourth of the Ten Statements, it is surrounded by its sister-mitzvos.) Pure ones inherit it and sanctify it with the words, “All that He had made” (Genesis 1:31.) — “And God completed by the seventh day, His work that He had done.” (Genesis 2:2.) It is a holy day, from arrival till departure; all the seed of Jacob honor it according to the King's word and decree— to rest on it and to rejoice with the pleasure of food and drink— “The entire congregation of Israel will do it.” (Exodus 12:47.) Extend Your kindness to those who know You, Almighty, jealous and vengeful. Those who keep the seventh day, “Recall” and “Preserve,” (There are two Scriptural versions of the Ten Commandments. The commandment of the Shabbos in Exodus 20 begins with the word זָכוֹר , recall, and in Deuteronomy 5 it begins with the word שָׁמוֹר , preserve.—Etz Yosef ) to fulfill, grant them joy with rebuilt Jerusalem; (The proper observance of the Shabbos brings the ultimate redemption and the rebuilding of Jerusalem.—Siach Yitzchak) and with the light of Your countenance, make them radiant. “Let them be sated from the abundance of Your House, and from the stream of Your delights give them drink.” (Psalms 36:9.) Help those who abstain on the seventh day— from plowing and harvesting, [may You help them] always. Those who walk on it with short strides and feast on it [eating three meals] in order to bless [You] three times— may their righteousness shine like the light of the seven days. (When God created the world, He created a brilliant light that lasted only during the seven days of creation. God preserved it for the righteous to enjoy in the World to Come.—Etz Yosef) “Adonoy, God of Israel, [grant] perfect love Adonoy, God of Israel [grant] eternal deliverance.”
Rest and joy, a light for the Jews. (The joy that radiates from a Jewish face on Shabbos is brighter than on any other day.—Siach Yitzchok) It is a day of rest, a day of delights; its preservers and its recallers— (See note 10 to כָּל מְקַדֵּשׁ .) they bear witness that in six [days], all was created: and it still exists. Heavens above the skies, earth, and seas, all the hosts of heaven high and exalted; sea monsters, and man, and mighty beasts— for with the letters yud and hey Adonoy, created worlds. (Isaiah 26:4; See Rashi to Genesis 2:4.) He is the One Who told His treasured people— Be careful to sanctify it from arrival till departure— the holy Sabbath, day of His delight, for on it the Almighty abstained from all His work. (Genesis 2:2.) Through the command of the Sabbath the Almighty will strengthen you. Arise, call out to Him— He will hasten to strengthen you— [Recite] “Soul of all living,” (See page 000.) and also “We proclaim Your might.” (See page 000.) Eat with joy, for He has already accepted you favorably. (Koheleth 9:7.) With double loaves and a great Kiddush, with abundant delicacies and generous spirit, they will merit much good— those who delight in it— with the coming of the Redeemer in the life in the World-to-Come.
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
“God completed on the seventh day His labor that He had made; He rested on the seventh day from all His labor that He had made” (Genesis 2:2). “God completed on the seventh day” – Rabbi Ḥanina said: Rabbi Yishmael ben Rabbi Yosei took me to a certain inn and said to me: ‘Here my father prayed the Shabbat [evening] prayer before Shabbat.’ (On Friday afternoon.) Rabbi Yirmeya and Rabbi Aḥa say: Rabbi Yoḥanan raised it as a difficulty: ‘Did my father pray the Shabbat [evening] prayer here before Shabbat?’ he asked in bewilderment. But there was no need to raise a difficulty, as the donkey drivers had come up from Arav to Tzippori, and said: ‘Rabbi Ḥanina ben Dosa has already begun to observe Shabbat in his city.’ If you wish to raise a difficulty, raise it concerning this [version of the incident]: Rabbi Ḥanina said: Rabbi Yishmael ben Rabbi Yosei took me to a certain inn and said to me: ‘Did my father pray the post-Shabbat [evening] prayer here on Shabbat?’ (The difficulty is: How could he say the post-Shabbat prayer while it was still daytime?) Rabbi Abba said: ‘Concerning this as well there is no need to raise a difficulty, as Rabbi once was sitting and giving a lecture, and [afterwards] he said to Abba Yudan, his spokesman: Announce to the congregation that they should pray the weekday [evening] prayer now, though it is still daytime.’
Rabbi asked Rabbi Yishmael ben Rabbi Yosei, saying to him: ‘Did you hear from your father what is meant by: “God completed [vayechal] on the seventh day”? This is bewildering.’ (God finished the Creation before the seventh day, not on the seventh day.) The explanation is that it is like someone who was banging with a hammer onto an anvil. He raised it while it was still day and lowered it after nightfall. (The act was begun before nightfall, so it is counted as being done during the day.) Rabbi Shimon ben Yoḥai said: A mortal human being who does not know [with certainty] his times, his minutes, and his hours, he must add from the profane to the sacred. (A mortal man cannot determine the exact moment when Shabbat begins, so he must take away some of the weekday hours of Friday and add it on to Shabbat.) But the Holy One blessed be He, who knows [with certainty] his minutes, his times, and his hours, entered into it [Shabbat] like a hairbreadth. (God performed labor at a time that appeared to mortal man as though it was already the seventh day, although it was, in fact, not yet Shabbat.) Geniva and the Rabbis, Geniva said: This is analogous to a king who made himself a wedding canopy, painted it and embossed it. What was it lacking? A bride [kalla] to enter it. So, too, what was the world lacking? Shabbat. (God did create something on the seventh day – namely, Shabbat itself.) The Rabbis say: This is analogous to a king for whom they crafted a signet ring. What was lacking? The seal. So, too, what was the world lacking? Shabbat. (And Shabbat is a sign, like a signet, between God and Israel (Exodus 31:17).) This is one of the matters that they changed for King Ptolemy (This was when he gathered seventy Sages to translate the Torah into Greek – the Septuagint (see Megilla 9a). There were several places where the Sages veered from translating literally to evade various problems.) – [they wrote] “God completed on the sixth day…and He rested on the seventh day.” King Ptolemy once asked the rabbis in Rome: ‘In how many days did the Holy One blessed be He create His world?’ They said to him: ‘In six days.’ He said to them: ‘And ever since that time, Gehenna has been burning for the wicked? Woe to the world from its judgments.’ “His labor” – did Rabbi Berekhya not say this in the name of Rabbi Simon: It was not with toil and not with exertion that the Holy One blessed be He created His world. (But, “by the word of the Lord the heavens were made” (Psalms 33:6).) And you say “from all His labor”? This is bewildering. The explanation is that it is to exact retribution against the wicked, who demolish the world [as if it were] all created with toil and with exertion, and to grant a reward to the righteous, who sustain the world [as if it were] all created with toil and with exertion. What was created on it [Shabbat] after He rested [from creating the world]? Tranquility, satisfaction, calm, and quiet. Rabbi Levi in the name of Rabbi Yosei ben Rabbi Nehorai: As long as the hands of their Maker were touching them, they [the creations] would continuously expand. When the hands of their Maker let go of them, they were granted rest. “He rested [Vayanaḥ] (This word can also mean, “He let go.”) [on the seventh day]” (Exodus 20:11) – He let go of His world on the seventh day. Rabbi Abba said: A mortal [king], when he grants furlough [to his soldiers], he does not give them gratuities, and when he gives them gratuities, he does not grant them furlough. But the Holy One blessed be He both granted a furlough and gave gratuities: “He rested [on the seventh day from all His labor that He had made]…and God blessed [the seventh day]” (Genesis 2:2–3).
“In the first month, that is, the month Nisan, in the twelfth year of King Aḥashverosh, he had cast a pur, that is, the lot, before Haman for each day and for each month, to the twelfth month, that is, the month Adar” (Esther 3:7). “In the first month, that is, the month Nisan” – it is taught: When the wicked Haman sought to eliminate Israel, he said: ‘How can I gain control over them? I will cast lots.’ The Holy Spirit cried out: “Over My people they cast lots” (Joel 4:3). The Holy One blessed be He said to him: ‘Wicked one son of wicked one, your lot is drawn to be hanged.’ “He cast a pur, that is [hu], (The midrash is claiming that pronoun hu refers to Haman: He cast a pur; upon him was the lot.) the lot” – upon him the lot fell. Why? “Indeed, the rod of wickedness will not rest upon the lot of the righteous, lest the righteous extend their hands for wrongdoing” (Psalms 125:3). First, he cast a lot for the days, as it is stated: “for each day.” He cast the lot on Sunday. Its [Sunday’s] angel stood before the Holy One blessed be He and said: ‘Master of the universe: The heavens and the earth were created on me [my day], and You said: “truly My covenant is day and night, have I not set the statutes of heaven and earth?” (Jeremiah 33:25). There is a covenant in their flesh, as it is written: “You shall observe My covenant [you and your descendants that are after you for their generations…circumcise for yourselves every male]” (Genesis 17:9–10), and it is written: “My covenant shall be in your flesh” (Genesis 17:13). And there is a covenant in their mouths, that is the Torah, as it is written: “The book of the Torah shall not depart from your mouth” (Joshua 1:8). And You said: “If the heavens above can be measured and the foundations of the earth below probed…”( Jeremiah 31:37) and it is written: “[when these laws should ever be annulled before Me, says the Lord,] so too will the descendants of Israel cease from being a nation before Me all the days” (Jeremiah 31:35), and this wicked one seeks to eliminate them? Uproot the heavens and the earth first, and then annihilate them.’ He cast the lot on Monday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: On the second day you separated the upper waters from the lower waters, and likewise, Israel is separated from the nations. That is what is written: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26), and this wicked one wants to eliminate them? Overturn the upper and the lower worlds and then annihilate them.’ He cast the lot and it fell on Tuesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The third day – on it, seeds were created, from which Israel separates teruma and tithes, and on it trees were created, with which Israel lauds you. That is what is written: “You shall take for you on the first day: The fruit of a pleasant tree…” (The verse refers to the four species; a palm branch, an etrog, myrtle branches and willow branches, that are taken on Sukkot.) (Leviticus 23:40). On it the waters were gathered into the sea [during Creation], and the sea split into twelve segments for Israel’s sake. Now, if Israel is eradicated, how do we exist?’ He cast the lot on Wednesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fourth day – on it the lights were created to provide light for Israel’s use; that is what is written: “Nations will walk by your light and kings by the aura of your shining” (Isaiah 60:3), and on it the stars were created, and your children were likened to stars; if You eliminate them, how do we exist?’ He cast the lot on Thursday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fifth day – on it were created birds [and animals], from which you commanded to present offerings, and with which You grant atonement to and are reconciled with people; if they are eradicated, who will present an offering?’ He cast the lot on Friday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The sixth day – on it Adam the first man was created, and you called Your children by his name; that is what is written: “You, My flock, flock of My pasture, you are men [Adam]” (Ezekiel 34:31). If you seek to uproot them, uproot all men and then let him [Haman] gain control over them.’ He cast the lot on Shabbat. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The Shabbat day – on it all your creations were completed and perfected; that is what is written: “God completed on the seventh day” (Genesis 2:2), and it is written: “It is a sign between Me and the children of Israel forever” (Exodus 31:17). If you seek to uproot them, uproot the Shabbat and cancel it; then eliminate them.’ Once that wicked one saw that the lot would not fall on the days, he moved to months. He began with the month of Nisan, and the merit of Passover arose. Iyyar had the merit of Pesaḥ sheni, (This refers to the fourteenth of Iyyar, when those who had been impure or were too distant from the Temple on the fourteenth of Nisan, could present the Passover offering.) and the merit of the manna that was provided to Israel on the fifteenth of the month. Sivan had the merit of the Torah. Tammuz had the merit of the land. (The allusion is obscure. It perhaps refers to the fact that Ezra came to the Land of Israel on the first of that month (Ezra 7:8-9). Alternatively, there are midrashic traditions that Joshua stopped the sun in his war with the five Emorite kings during that month (Seder Olam Rabba:11).) Furthermore, why didn’t the lot fall on Tammuz and Av? Because they said to the Holy One blessed be He: Master of the universe, the calamities that befell your children in us, five in Tammuz and five in Av, are enough. The possibility of Elul arose – [but it had] the merit of the completion of the wall of Jerusalem that was completed during it. That is what is written: “The wall was completed on the twenty-fifth of Elul” (Nehemiah 6:15). There was also the merit of the animal tithe, as it is taught there: On the first of Elul is the New Year for the animal tithe (Mishna Rosh HaShana 1:1). The possibility of Tishrei arose – [but it had] the merit of the shofar, Yom Kippur, and the festivals. The possibility of Marḥeshvan arose – [but it had] the merit of Sarah our matriarch, who died during it. Kislev – [but it had] the merit of Hanukkah. The possibility of Tevet arose – [but it had] the merit of Ezra. That is what is written: “The exiles did so. Ezra the priest…sequestered themselves; [they convened on the first day of the tenth month to examine the matter]...they finished with all the men who had settled with foreign women” (Ezra 10:16–17). The possibility of Shevat arose – [but it had] the merit of the members of the Great Assembly. On the twenty-third of it [the month of Shevat] all Israel gathered over the concubine in Giva (Judges 19–21) and the idol of Mikha (Judges 17–18). The possibility of the first of Adar arose, and no merit was found for it. The wicked one began rejoicing. He then checked the signs of the Zodiac. Lamb [Aries] had the merit of the paschal lamb; that is what is written: “Each man, a lamb for each extended family, a lamb for each household” (Exodus 12:3). Bull [Taurus] – the merit of Joseph, who was called a bull, was found. That is what is written: “A firstborn bull is his majesty” (Deuteronomy 33:17). And the merit of an offering, as it is stated: “A bull, or a sheep, or a goat, when it is born…” (Leviticus 22:27). Twins [Gemini] – the merit of Peretz and Zeraḥ [the sons of Judah], who were called twins, was found in it; that is what is written: “And behold there were twins in her womb” (Genesis 38:27). Lion [Leo] – the merit of Daniel, who was from the tribe of Judah, who was called a lion, [was found in it], as it is stated: “A lion cub is Judah” (Genesis 49:9). Virgin [Virgo] – the merit of Ḥananya, Mishael, and Azarya, who were comparable to a virgin with whom no man was familiar other than her husband, [was found in it]; thus they did not change their God and their laws, and clung to their Judaism. Scales [Libra] – that is Job, as it is stated: “If only my anger were weighed” (Job 6:2). Scorpion [Scorpio] – that is Ezekiel, as it is stated: “And you sit among the scorpions” (Ezekiel 2:6). Bow [Sagittarius] – that is Joseph, as it is stated about him: “His bow remained taut” (Genesis 49:24). Kid [Capricorn] – that is Jacob, as it is stated: “And the hides of the kids of the goats” (Genesis 27:16). Bucket [d’li] [Aquarius ] – that is Moses, as it is stated: “And he drew water [dalo dala] for us” (Exodus 2:19). He arrived at the sign of Fish [Pisces], that serves during the month of Adar, and no merit was found for it. He immediately rejoiced and said: ‘Adar has no merit and its Zodiac sign has no merit. Not only that, but Moses their teacher died in Adar.’ And he did not know that Moses died on the seventh of Adar and Moses was born on the seventh of Adar. He said: ‘Just as fish swallow, so, I will swallow them.’ The Holy One blessed be He said to him: ‘Wicked one, fish sometimes swallow and sometimes are swallowed. Now, this man will be swallowed by the swallowers.’ Rabbi Ḥanan said: That is what is written: “It was reversed, so that it was the Jews who ruled over their enemies” (Esther 9:1). Rabbi Tanḥuma said: “But the Lord had not determined to expunge [the name of Israel]” (II Kings 14:27); rather, so He spoke: “For I will expunge the memory of Amalek” (Exodus 17:14).
"And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G–d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G–d finished His work on the seventh day," so that he could not argue that G–d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L–rd your G–d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L–rd your G–d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a)
(Exod. 21:1:) AND THESE ARE THE ORDINANCES (mishpatim). This text is related (to Prov. 29:4): BY JUSTICE (mishpat) A KING SUSTAINS THE LAND. (Gen. R. 14:1; Exod. R. 30:13; cf. Tanh., Exod. 6:2.) This refers to the Holy One. (Ibid., cont.:) BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. This refers to the first Adam who was separated out in a removal (temurah). R. Jose ben Qetsartah said: Where is it shown that he was separated out in a removal? (Above, Gen. 2:1; Tanh., Gen. 2:1;yShab. 2:4 (5b); Gen. R. 17:8.) Where it is stated (in Gen. 2:6–7): BUT A MIST WENT UP FROM THE EARTH . THEN THE LORD FORMED . (See above, Gen. 2:2; Tanh., Gen. 2:1.) like the wife of a priest putting water into the midst of her dough and after that taking the hallah. (Cf. Numb. 15:20, which identifies hallah and temurot.) Ergo, it says (in Prov. 29:4): BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. When the Holy One commanded him to eat from this and not to eat from that, he transgressed the command. What did he bring about? (Gen. 3:17:) CURSED IS THE LAND BECAUSE OF YOU. Ergo, (in Prov. 29:4): WILL DESTROY IT.
(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH: Thus did R. Tanhuma bar Abba open < his teaching > in the academy: It is written (in Prov. 11:30): THE FRUIT OF THE RIGHTEOUS IS A TREE OF LIFE. (Cf. Gen. R. 30:6.) R. Judah bar Shallum the Levite said: (Tanh., Gen. 2:2.) When a righteous one is passing from the world without offspring, he is depressed and weeping. The Holy One says to him: For what reason are you depressed and weeping? For the reason that you have not raised up the fruit of offspring? In this world I have fruit more beautiful than offspring. Then he says to him: Sovereign of the World, what is that fruit? The Holy One says to him: This is < the > Torah, in which you were busy, for thus it is written: THE FRUIT OF THE RIGHTEOUS IS A TREE OF LIFE. Now there is no tree of life but Torah, as stated (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. Who is this < righteous one > ? This is Noah. Our masters have said: Noah did not die until he had seen all the world in its entirety with its population, (Cf. Tanh., Gen. 2:2, which explains in this context that the Holy One treats a person with due consideration to ancestors and descendants. So also Gen. R. 29:5.) not until he had seen the early days (Buber suggests emending “early days” to “fortress” (qatsrah), from the Latin castra. See ‘Arakh. 9:6.) of Sepphoris, not until he had seen the seventy peoples who would go out from his loins; and of all these only he had his righteousness mentioned, as stated (in Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH: [NOAH WAS A RIGHTEOUS MAN, PERFECT]. Shem, Ham, and Japheth < appear > (in the next verse), < but > only his (Noah's) righteousness is recorded here. Thus it is stated: NOAH WAS A RIGHTEOUS MAN. You yourself know that the above verse (Prov. 11:30) speaks about Noah, since there is written at the end of it: AND A WISE ONE WINS SOULS. Now this was Noah, since he had won souls. Thus he nurtured and fed them. And what did he feed them? R. Aqiva says: He fed fig cake to all of them, human, cattle, beast, and fowl, as it is stated (in Gen. 6:21): AND IT SHALL BE FOOD FOR YOU AND FOR THEM. (Cf. Gen. R. 31:14.) Now what is < the one > thing of which the children of Adam eat as well as the cattle, the beast, and the fowl? Thus he (Aqiva) says: This is fig cake. But our masters say: No! Rather each and every species ate what it had been used to: the camel, straw; the donkey, barley; the elephant, vine wood; the ostrich, glass. Ergo it says (in Prov. 11:30): AND A WISE ONE WINS SOULS.
(Gen. 2:2) "So he finished on the sixth day and rested on the seventh." (The emendation agrees with the Septuagint and avoids the suggestion that, by finishing on the seventh day, the Holy One worked on the Sabbath.)
A Question. (Sections 2 and 3 of “In the Beginning” and the fourth section of “Noah” were taken from the She’iltot of R. Ahai, a distinguished Babylonian scholar who left Palestine in the middle of the eighth century. See Jewish Encyclopedia 1:279.) Why are the House of Israel required to rest on the Sabbath day? They do so because when the Holy One, blessed be He, created His world, He completed the work of creation in six days and rested on the Sabbath day; He blessed that day and sanctified it, just as one who completes the building of his home commemorates the event with a celebration called a hilul (a ceremony of dedication upon the completion of a home), as it is written: And on the seventh day God finished (va-yikhal) His work (Gen. 2:2). Furthermore, the Merciful One declares: “Rest on the Sabbath day, just as I rested upon it,” as it is said: And He rested on the seventh day, wherefore the Lord blessed the Sabbath day and hallowed it (Exod. 20:11).
He went to the sorcerer on the first day of the week and his father’s corpse was brought up. That occurred also on the second, the third, the fourth, the fifth, and the sixth day of the week, but on the Sabbath day it did not ascend. Then, on the first day of the next week, it reappeared. He asked his father’s corpse: “Now that you are dead, why do you behave as a Jew, observing the Sabbath?” He replied: “My son, everyone among you who does not observe the Sabbath as it is decreed will do so unwillingly when he arrives here.” He asked him: “What work do you do on weekdays? He answered: “On weekdays we are judged, but on the Sabbath we rest until the Sabbath ends and the Sabbath reading is completed. When the Sabbath reading is concluded, the angel in charge of souls comes and takes the souls of those people and casts them back into the pit of the earth that is called A land of thick darkness as darkness itself; a land of the shadow of death, without any order (Job 10:22).” What is meant by tzalmavet (“shadow of death”)? It means tze’u lemavet (“they go out to death”), since they have already completed reading the text for the Sabbath. He then asked him: “If that is so, then why does the Holy One, blessed be He, work on that day?” He replied: “He is like one who walks about a courtyard four cubits in size. Furthermore, the river Sabbatyon (The legendary river Sabbatyon flowed, and therefore was impassable, on the six weekdays, but was still on Sabbaths and holy days. According to legend it formed the boundary of the territory in which the ten lost tribes were exiled. See Gen. R. Chapter 73, sect. 6 and San.h. 65b) testifies to this fact, for it carries stones and sand throughout the week, but on the Sabbath it rests.” He said to him: “Do you intend to fob me off (with this answer)?” He said to him: “It is written: He rested on the seventh day from all His labors (Gen. 2:2) (My answer is intended seriously).”
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
... Teach us oh, teacher: A court which sanctified the month, but not at Eintav with witnesses, is it sanctified? R’ Abahu said in the name of R’ Chiya the great: if a court sanctified the month without witnesses, it is sanctified, as it says “…which you shall designate in their appointed time.” (Leviticus 23:4) This means whether it is with witnesses or without. Whether witnesses saw it or not it is sanctified, as it says ‘which you shall designate.’ And why did the court intercalate a month into the calendar at Eintav? Because this was the meeting place for the court. Therefore on Rosh HaShana which fell out on Shabbat the shofar is not blown anywhere except at Eintav, in the place where the court sat and intercalated the years and months. The Holy One said: Zion is the meeting place for the whole world, as it says “…for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.” (Isaiah 2:3) Therefore when I redeem Zion and her exiles, as it says “Zion shall be redeemed through justice and her penitent through righteousness,” (Isaiah 1:27) they will come and blow the shofar within her. From where do we learn this? From how the prophet finished his words “Sound a shofar in Zion…” (Yoel 2:15). This is how R’ Tanchuma opened in the name of the House of R’ Aba: “The fairest of branches (nof) , the joy of the entire earth- Mount Zion, by the north side, the city of a great king.” (Psalms 48:3) What does nof mean? A bride (kloninfe). Another explanation. ‘The fairest of branches’ R’ Chanina bar Pappa said: The most beautiful in her branches, like the fig whose roots are in the land, rising up with her branches going out in every direction, she is beautiful. This is why Jerusalem is called the fairest of branches, because in the future she will be so “And it became wider and it wound higher and higher…” (Ezekiel 41:7) Another explanation. ‘The fairest of branches’ R’ Berachia said: The one who is beautiful through the waving (hanafat) of her omer offering. R’ Yitzchak said: The one who is beautiful because in the future she will wave away the nations of the world. R’ Levi said: the fairest of branches (nof) because everyone beautifies her, praises her and waves (manifim) to her. “Tyre, you said, 'I am the perfection of beauty.'” (Ezekiel 27:3) but everyone praises and says ‘how beautiful’ to Jerusalem “Is this the city that was called the perfection of beauty, the joy of all the earth?” (Lamentations 2:15) Another explanation. ‘The fairest of branches’ R’ Levi said: her branches are beautiful through the circling of the altar. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Yochanan said: there was a dome of accounting outside of Jerusalem, and they would take their accounts to do them outside of Jerusalem under that dome outside of the city limits. Within the city they would eat, drink and be joyful. Another explanation. ‘The fairest of branches, the joy of the entire earth’ Through the dew which comes out from there and causes the grains to wave (m’nafef), gives blessing and makes all the land rejoice. ‘The fairest of branches, the joy of the entire earth’ R’ Yonatan of Bet Guvrin went into Jerusalem with merchandise in his hands and no one was around. He said: and this is the joy of the entire earth?! He hadn’t finished saying this before he sold everything that was in his hands. “…Mount Zion, by the north side…” (Psalms 48:3) And is Zion located in the north, isn’t it actually in the south? What is ‘the north side’? That her sacrifices were offered “…on the northern side of the altar…” (Leviticus 1:11) And what does “…the city of a great king…” (Psalms 48:3) mean? The city of the Great King. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Levi said: joy comes from Zion, “…and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) The blessing comes from there, “Like the dew of Hermon, that comes down upon the mountains of Zion; for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) The Torah comes from Zion “…from out of Zion comes the Torah…” (Isaiah 2:3) Help comes to Israel out Zion, “Send forth your help from the sanctuary, and support you out of Zion.” (Psalms 20:3) Life comes from Zion, “…for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) Salvation comes from Zion, as it says “Oh that the salvation of Israel were come out of Zion!” (Psalms 14:7) And the shofar blast which will bring near the redemption of Israel comes out of Zion “Blow the shofar in Zion, and sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the Lord comes, for it is at hand…” (Yoel 2:15)
Israel spake before the Holy One, blessed be He: Sovereign of the worlds! Thou didst complete the heavens and the earth with reference to being made, created, and called into existence; let not Thy mercy and loving-kindness be withheld, for if Thou withholdest Thy mercy and loving-kindness we are unable to exist, because the world rests upon Thy mercy and loving-kindness, as it is said, "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee… saith the Lord that hath mercy on thee" (Isa. 54:10); and it says (elsewhere), "Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old" (Ps. 25:6).
"And on the seventh day God finished his work" (Gen. 2:2). The Holy One, blessed be He, created seven dedications, six of them He dedicated, and one is reserved for the (future) generations. He created the first day and finished all His work and dedicated it, as it is said, "And it was evening, and it was morning, one day" (Gen. 1:5). He created the second day and finished all His work and dedicated it, as it is said, || "And it was evening, and it was morning, a second day" (Gen. 1:8); and so through the six days of creation. He created the seventh day, (but) not for work, because it is not said in connection therewith, "And it was evening and it was morning." Why? For it is reserved for the generations (to come), as it is said, "And there shall be one day which is known unto the Lord; not day, and not night" (Zech. 14:7).
"Like a beast that passes away" is not written here, but "like the beasts that pass away," (so) were they both. The Sabbath day arrived and became an advocate for the first man, and it spake before Him: Sovereign of all worlds! No murderer has been slain in the world during the six days of creation, and wilt Thou commence (to do this) with me? Is this its sanctity, and is this its blessing? as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:8). By the merit of the Sabbath day Adam was saved from the judgment of Gehinnom. When Adam perceived the power of the Sabbath, he said: Not for nought did the Holy One, blessed be He, bless and hallow the Sabbath day. He began to observe (the Sabbath) and to utter a psalm for the Sabbath day, and he said: "A psalm, a song for the Sabbath day" (Ps. 92:1). Rabbi Simeon said: The first man said this psalm, and it was forgotten throughout all the generations until Moses came and renewed it || according to his name, "A psalm, a song for the Sabbath day" (ibid.), for the day which is entirely Sabbath and rest in the life of eternity.
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
אך ביום הראשון תשביתו, “but on the first of these seven days you shall put away all leaven”. According to the plain meaning of the text, תשביתו plural mode of שבת, as in Genesis 2,2: ויכל אלוקים ביום השביעי, “on the seventh day G-d had completed, etc.” it is impossible to interpret that verse as G-d having been busy with creative activity. He clearly had completed that activity by the evening of the sixth day. On the seventh day He found that His work had come to an end. In our paragraph the Torah repeats the same approach. The words: you shall put away all leaven on the first day, mean that you have to complete your preparations for the festival before it begins on the evening after the 14th day of Nissan. As soon as the festival begins day dawned, all leaven had already been put away by now.
אך ביום הראשון, but on the first day, etc.: [the Torah now speaks of observances of the Passover in the future, as stated in verse 14 Ed.] The Torah warns that all leavened products must have been removed already on the “first” day, i.e. on the 14th of the month when the Paschal lamb has been slaughtered. Compare what our author has explained on Genesis 2,2: ויכל אלוקים ביום השביעי, “the Lord had completed on the seventh day.” He had completed on the sixth day, as the Torah described G–d as having “rested” on the seventh day.
ארבעים יום, “forty days.” According to Rashi, the first day is not to be counted. (as the first night no rain had fallen) The Torah had made a point of writing in verse 11: ביום הזה נבקעו כל מעינות תהום, “on this day all the fountains of the deep broke open.” Accordingly the 40 days came to an end on the 28th day of Kislev.” This does not seem accurate, seeing that he himself wrote on verse 24, where the Torah wrote that the water level on earth kept increasing for a period of one hundred and fifty days which would mean that they kept increasing until the first day of Sivan where the Torah spoke about the seventh month as the day when the rains stopped descending. (compare his commentary on 8,4) We would therefore have to include the first day of the “forty” days as being part of that count. I believe therefore that the rains had started falling as soon as it was daylight on the seventeenth of the second month, as the words: ביום הזה in our verse do not prove anything about which part of the day it refers to. We find this expression in the Torah on numerous occasions when it clearly includes the preceding night. (The author quotes Genesis 2,2, and Leviticus 23,28 as examples to prove his point.) The author also cites Seder Olam, an ancient history text, as supporting his conclusion. He quotes that text verbatim: “on this day all the fissures in the earth broke open, and rain fell on the earth from the sky. This state of affairs continued until the 27th day of Kislev, but the level of water covering the surface of the earth continued to rise until the end of 150 days, that day being the first day of the month of Sivan.” In light of what the author of that text writes, we must include the first day of the “forty” days given in the Torah in our total.
Introduction The Talmud now shows how the Greek elders translated the Torah. The central idea here is that the elders changed the verses to avoid various interpretive or theological problems. Due to the nature of this passage I have lined it up in a table. The middle column is what is written in the Talmud. On the left is the translation of the purported Septuagint. The right side is the actual Hebrew text. I have not translated the Hebrew original but you should be able to understand it from my explanation below. Genesis 1:1: Here they changed the order of the words around. According to Rashi the original order might give the impression that an entity named “Bereshit” created God. The change in order might also serve to emphasize that God preexisted the world. Genesis 1:26: The plural form, which gives the impression of a multitude of gods, was changed into singular. Genesis 2:2: The original is confusing—did God complete creation on the sixth day or on the seventh day? The revised version makes more sense. Genesis 5:2: In the original it sounds like two humans were originally created. The emendation changes the word to the singular. Genesis 11:7: The original is plural and has been emended to the singular. Genesis 18:12: In the Torah, both Abraham and Sarah laugh when told that they will have a child, but God gets angry only with Sarah. This is puzzling. To fix this problem, the translation reads that Sarah laughed in front of her relatives. Abraham laughed only to himself, and that is why God was not angry with him. Genesis 49:6: In the original, Shimon and Levi are accused of killing a person. This is emended so that they only killed an ox. Exodus 4:20: It is a bit dishonorable that Moses has no better vehicle for his wife and kids than a donkey. No horse, no camel! Therefore, the verse is emended. Exodus 12:40: 430 years is emended to 400 years. Exodus 24:5, 11: These verses are problematic because one verse says “the youth” and the other verse says “the nobility.” Therefore, both have been emended to read “the elect” a group more appropriate to be sent to greet God. Numbers 16:15: In the original Moses says he did not take a single “donkey.” This could imply that he did take other objects. To correct this, the emendation reads “valuable item. Deuteronomy 4:19: The original makes it sound like God created the sun, moon and stars so that non-Jews could worship them. The emended version says that they are just for light. Deuteronomy 17:3: The original makes it sound like God didn’t command that the sun and stars should even be created. This would give the impression that they were created on their own or by another god. The emended version clarifies that God didn’t command that people should worship them.
And Scripture has already mentioned these three things in one verse - as it is stated (Isaiah 43:7), "Everyone that is called by My name; for I have created him for My glory; I have formed him; yea, I have made him" - as it will be explained in its place (Derekh Chayim 6:10) with the help of God, may He be blessed. For it mentioned creation for the Godly level that clings to the creatures; formation corresponding to the form, which is the form of the material; and making, which is connected to the material. And see later [the discussion of], "Everyone that is called by My name" - is it not explained there well, until there is no doubt about this? And corresponding to this did it mention in the section of, "And He completed all of His work" (Genesis 2:1-3), "His work," three times: "And God finished His work" (Genesis 2:2); "and He rested from all of His work" (Genesis 2:2); and "from all of His work that He created" (Genesis 2:3). And likewise is, making, [mentioned] three times: "His work that He made" (Genesis 2:2); "from all of His work that He made" (Genesis 2:2); and "God created, to make" (Genesis 2:3). And understand how the third [usage of the word] is, "to make" - which corresponds to the material, which is always ready for making; and it is never [permanently] actualized, such that it can be said about it, "that He made."
And he mentioned these three things corresponding to the substance and the form, and corresponding to the Godly content that is attached to the creations - as this [content] does not have any mixture with the substance that all creations have. Hence he said, “they were created in their height.” And that corresponds to the body that receives physical height, since distances apply to the material. And he said, “with their knowledge,” corresponding to the form, because it is from the angle of this form that all animals have knowledge. And there is no doubt that knowledge is perfection of the being - as it is the form of all that exists - just like the height is the perfection of the body. Also, ‘a being without knowledge is not good.’ Hence he said, “they were created with their knowledge.” And the splendor and beauty is something which is from the angle of the Godly content that is in the creatures. As beauty is not related to the material at all, and we have already explained this: That beauty and splendor are related to that which is not material; and we have explained this many times. So he said that they were created in their completeness whether from the angle of their bodies, whether from the angle of their forms - which is their being - or whether from the angle of the Godly content that is attached to the creations. And [the latter] is their beauty. Hence he only brought a proof that they were created with their character, which is their splendor. As since they were created with their splendor, which is the last and highest level of the creations - and were even created with the completeness of that highest level - all the more so were they created with knowledge, which is before this. And all the more so were they created in their height, which is before everything. And this is the creation, the formation and the making that is mentioned here - corresponding to these three things. And these are very choice words, and there is no doubt about this at all. And they correspond to the three times, “His work,” is mentioned in (the passage known as) Vayekhulu (Genesis 2:1-3): “And God finished [...] His work […] and He rested […] from all of His work […] for He rested on it from all of His work that He created.”
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
The answer to this question is related to the discussion among the commentators regarding the giving of the Torah. In the story of creation, we read: “It was evening and morning, the sixth day…the heavens and the earth were finished…God finished all the work He had been doing on the seventh day.” (Gen. 1:31-2:2) There appears to be a contradiction here: first the passage states: “the sixth day…the heaven and earth were finished,” and then it states God finished…on the seventh day.” Also, how can one say that God finished His work on the seventh day when no work was done on the seventh day?
The words כי ששת ימים עשה also mean that G'd created the world in order for it to endure for six days. It follows that He has to "renew" creation i.e. to issue a directive for the universe's continued existence every single day. The means He uses is the soul of the day called Sabbath which He created by "resting." The fact that G'd desisted from creative activity after the sixth day resulted in the Sabbath coming into existence. Our sages in Bereshit Rabbah 10,9 indicate that prior to the Sabbath the world was in a constant state of turmoil. When the Sabbath came the world calmed down. Compare also what I have written on Genesis 2,2.
There is also a lesson here that the success of the work performed during the six days of the week depends on the observance of the seventh day as a holy day. The reason is that the Sabbath is the soul of the world as we explained in our introduction to Genesis on Genesis 2,2.
וספרתם לכם, "and you shall count for yourselves, etc." The reason the Torah adds the word "for yourselves" is that G'd commanded to count for seven weeks consecutively. We are told in the Zohar volume 3 page 97 that seeing the Jewish people were in a state of impurity and G'd wanted to betroth them to Himself He applied the legislation pertaining to a menstruant woman who is required to purify herself for seven days. He therefore commanded them to "purify" themselves for seven weeks by counting those days much as a menstruant counts the seven days. The count then was for the benefit of the Israelites in order that they would become G'd's "bride" as it were and would be able to step under the wedding canopy at Mount Sinai. The reason that the period of counting was seven weeks instead of seven days was the extraordinary amount of impurity the Jewish people had accumulated during their extended stay in Egypt. Another reason is that in this instance we speak about an entire people having to shed their accumulated impurities. I have explained on Exodus 19,1 that the word בצאתם was to be understood as a cause for G'd having delayed the giving of the Torah, i.e. the presence of the Israelites in Egypt for a long time necessitated the period of seven weeks during which the Jews prepared themselves for this event. The sentiment that the reason the Torah was not given immediately after the Exodus is supported by the words ממחרת השבת, that the Torah would not be given immediately after the Sabbath, i.e. Passover, but after a period described as the morrow of that day. The nature of this count is that the days have to be whole days, as opposed to parts of days. Seeing the 15th of Nissan at that time was a Sabbath and that on part of that day the Israelites were still in Egypt, the count of the seven weeks could not commence until the following day, i.e. ממחרת. While it is true that this consideration applied only to the generation of Israelites who left Egypt at that time, the Torah legislated that the same procedure be followed year after year starting with the year of the Exodus. Kabbalists understand why we have to re-enact history in this fashion. According to the plain meaning of the text the reason the Torah refers to "the day following the Sabbath" is a reminder of the fact that while in Egypt the Jews had to perform slave labour also on the Sabbath. You may do well to read what I have written on Genesis 2,2 in connection with the words ויכל אלוקים ביום השביעי.
In our verse the Torah has revealed the marvellous properties of our Torah. When the Torah writes: "This is the Torah," this is an introduction to the description of its powers. The Torah continues: לעולה, to tell us that by means of Torah study the Jewish people can elevate themselves to be the vehicle of G'd's Presence. The Torah goes on to say למנחה. This word may be translated in several ways all of which are correct. The word reflects the concept of מנוחה, rest; it reflects the concept נחת, calm, tranquillity; it also reflects the concept of הנחה, deposit, repose. This latter meaning is most likely the principal meaning of the word מנחה. In Chulin 91 the stones upon which Jacob placed his head when he went to sleep after having been surprised by an early sunset, are described as having merged in order that the righteous Jacob should be able to use all of them as his pillow, for his repose. In his commentary on Genesis 2,2 Rashi writes בא שבת בא מנוחה, "the arrival of the Sabbath brings with it a sense of repose." This is because the righteous, the foundation of the world, uses the Sabbath as his pillow (allegorically speaking). This is also the mystical dimension of Song of Songs 2,6: שמאלו תחת לראשי וימינו תחבקני. "His left hand is under my head and His right arm embraces me."
If you will analyse the mystical dimension of the commandment of הקהל, you will find that just as the Shemittah year itself is an allusion to the 7th millennium during which our universe will revert to chaos, so the commandment of הקהל, which commences after completion of the seventh year alludes to the word לעשות in Genesis 2,4 which follows the report of the conclusion of the seven days of creation after the Torah had introduced the concept of the Sabbath. We also find in Psalms 92, the hymn dedicated by David to the Sabbath, that he speaks about the righteous who will flourish like the palm tree. (presumably after the seventh millennium) I have already dealt with the meaning of that psalm in connection with Genesis 2,2. The mystical dimension of the commandment of hakhel is that all people who exist at that time are called to appear before the Lord, the King of the universe. This is why this commandment had to be performed by the king. He represented the King in the celestial spheres. He had to read from the Torah (not the High Priest). This is reflected in the statement of the scholars of the Kabbalah who posit that before proceeding with the creation of the universe the Lord consulted His blueprint, i.e. the Torah. Another reason for reading from the Torah on that occasion was to remind the people that without Torah the universe cannot endure, just as it could not have been created without it. The reason the site for the fulfillment of the commandment is described as במקום אשר יבחר, “the place which the Lord will choose,” is that the Temple-site was the place whence the universe started being created. This is the meaning of Psalms 50,2: “for from Zion, perfect in beauty, G’d appeared.” As the sages say in Yuma 54: “the world was perfected starting with Zion.”
It is also possible to understand the word משכן as derived from the word המשכה, “conduct, continuation, etc.” This would symbolise the fact that the terrestrial Tabernacle was an extension, a continuation of the Tabernacle in the celestial regions. The Temple in our regions draws on the spiritual input from the Temple in the celestial regions. The Temple in those regions is known as זבול, this is why Solomon said in his prayer at the consecration of the Temple he had built: בנה בניתי בית זבול לך, “I have most certainly built for You” (a house which parallels the בית זבול). This is also the mystical dimension of Judges 5,14 ומזבולון מושכים בשבט סופר, “and from Zevulun who so far were only engaged as scribes.” (In this instance they joined the battle against Siserah and his chariots, though they were basically not warriors. Ed.) The message Devorah conveys is that the spiritual inspiration which scribes such as the members of the tribe of Zevulun could draw on from celestial sources they employed in helping their people in that battle. The word סופר in that verse is an allusion to the ספירות, the emanations which G’d used in the creation of the universe. No doubt, Devorah referred to the lowest emanation, מלכות, the one which is part of the עולם העשיה, our own terrestrial universe. Just as the Torah spoke of “the day on which the Lord G’d made (finished) the universe” (Genesis 2,4), saying also that when G’d reviewed His handiwork at the end of the six days “He saw that it was very good” (Genesis 1,31), so when the Tabernacle was completed the Torah writes: “It was on the day Moses completed the Tabernacle” (Numbers 7,4), as well as 39,43 “when Moses took a look at all the work and here they had performed it (i.e. it was good).” Just as the creation of the world did not interfere with the Sabbath, the day of rest, so the building of the Tabernacle was not allowed to interfere with the Sabbath legislation, i.e. no work was performed for it on the Sabbath. This is the reason the Torah wrote in connection with the report about the construction of the Tabernacle that “work shall be performed (on it) during six days,” (excluding the Sabbath). Just as the world as we know it is slated to be destroyed before it is going to be renewed after a period our sages describe as 1000 years of Sabbath (Sanhedrin 96), so both the Tabernacle and the Temple were slated to be destroyed only to be rebuilt in due course. Just as after the creation of man and his having been placed in the garden G’d commanded him to observe certain rules and not to eat from the tree of knowledge, so we find that Moses issued certain instructions in 36,6. Just as G’d had told the universe to stop continuing to expand, i.e. He said די, “enough” (Bereshit Rabbah 46,2), so Moses also declared the contributions for the Tabernacle as being sufficient and ordered the people to stop bringing more, the Torah saying והמלאכה היתה דים, “and there were sufficient materials, etc.” (36,7). According to a kabbalistic interpretation the word מלאכה instead of something more appropriate, meant that it referred to the מלאכת שמים וארץ, the work of constructing heaven and earth, i.e. the Tabernacle was a replica of the creation of heaven and earth.
If we want to round out this picture, remember that the full name of G’d, the tetragram, does not appear in connection with the entire story of creation until after the creation of the human species. In their commentary on Genesis 2,2 and 2,4 וייצר י-ה-ו-ה אלו-הים את האדם, our sages (Bereshit Rabbah 13,3) remark cryptically: “a complete name of G’d applicable to a complete universe.” How is it possible to describe the universe as complete when woman had not yet been created? [We hear about Chavah becoming a separate body only in Genesis 2,22] The answer clearly is that Adam had been equipped with the female hormones, or whatever, to enable him to produce female offspring. This full name of the Lord is used again when G’d is described as building up the side He had removed from Adam into a separate human body, a female, i.e. Chavah. This conveys the idea that Chavah too has been equipped with the potential to reproduce either as male or female. In other words, each human being is theoretically able to determine the gender of the offspring it produces. We have a complete verse illustrating this concept in Genesis 46,15: אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו כל נפש וגו’, “these were the sons of Leah whom she bore for Yaakov in Padan Aram, and Dinah his daughter; all the persons, etc.” The Torah attributes the male children to the mother and the female children to the father. When we said that the male harbours within him the essence of the female, and the female harbours with her the essence of the male, the meaning is not that as a result of such biological factors a woman can give birth to a female and a male to a male (each unassisted by the other). Our sages in Vayikra Rabbah 14,9 have already said that there is no barber who can shave himself, i.e. man or woman each require a partner of the opposite sex in order to perform the act of procreation.
A Midrashic approach to the word לעקר: The word is an alternative for “Roman.” The reason the Torah uses the term עקר for a Roman is that in the future G’d will uproot (עקר) all the Romans. There is a scriptural allusion to this in Daniel 7,11: והובד גשמה ויהבית ליקדת אשא, “its body destroyed and consigned to fire for burning.” This is also what is meant in another Midrash (Tanchuma Behar 1) i.e. that the words in our verse that “if a stranger attains sufficient clout so that the poor amongst you are sold to him,” refer to Nevuchadnezzar King of Babylon. The word תושב, resident, in that verse is taken to refer to the king of the Medes (Ahasverus) whereas the words ונמכר לגר are understood to refer to the kings of the Greeks, whereas the last alternative או לעקר משפחת גר are a reference to the Romans. According to that Midrash our verse alludes to the four exiles the Jewish people will have to endure at one time or another in their history. I believe the sages of the Midrash looked for this allusion as they understood previous parts of our portion already as dealing (allegorically, not halachically) with allusions to both the four exiles and the redemptions to follow. I believe there is also a hint that redemption depends on repentance, although even if repentance is not forthcoming G’d’s timetable for the final redemption will not be delayed on account of this. (compare what the author wrote on Genesis 2,2). The difference between the words אחרי and אחר respectively is that the former refers to something in the distant future whereas the latter refers to something in the immediate future. Seeing that in connection with the עקר משפחת גר the Torah speaks of redemption occurring אחרי, there is every reason to believe that when the Torah uses this paragraph as a metaphor it refers to the ultimate redemption i.e. the one following the Jewish people’s having been sold into exile to the Romans.
NOR THY STRANGER THAT IS WITHIN THY GATES. In line with the plain meaning of Scripture, “the stranger of the gate” is always the geir toshav, (Literally: “resident alien,” so called because he was permitted to dwell within the Land of Israel. The conditions under which he becomes a geir toshav are described here in the text.) who came to dwell in “the gates of our cities” and has taken upon himself the Seven Laws of the Noachides. (See Vol. I, p. 417, Note 148, and see also in index there under “Noachides.”) It is he who is called “the stranger who eats the unlawfully-slaughtered animal,” of whom Scripture says, thou mayest give it to the stranger that is within thy gates, that he may eat it. (Deuteronomy 14:21.) Therefore, the commandment [prohibiting work on the Sabbath] was not directed to him so that Scripture would be saying: “Do not do any work on it, the home-born or the stranger.” Instead, it is we who are commanded that he do no work for our benefit, just as [we are commanded about] our minors and the cattle, but this commandment is not incumbent upon him and he may do work for himself on the Sabbath. The verse which states, so that the son of thy handmaid, and the stranger, may rest, (Further, 23:12.) speaks of the righteous proselyte who has become Jewish and embraced our Torah, which has commanded him concerning the Sabbath and all the rest of the commandments as well, as He has said, One law and one ordinance shall be both for you, and for the stranger that sojourneth with you; (Numbers 15:16.) both for the stranger, and for him that is born in the land. (Ibid., 9:14.) However, we have found in the words of our Rabbis that they have interpreted it in the opposite manner. Thus they have said (Mechilta on the verse here.) that by way of the plain meaning of Scripture, thy stranger that is within thy gates means the righteous proselyte, and ceasing from work [on the Sabbath] is incumbent upon him as it is upon us. The verse, so that the son of thy handmaid, and the stranger, may rest, (Further, 23:12.) includes the uncircumcised geir toshav. (Literally: “resident alien,” so called because he was permitted to dwell within the Land of Israel. The conditions under which he becomes a geir toshav are described here in the text.) The Rabbis’ intent in so explaining the verses is that first, [i.e., right here in the Ten Commandments], “the stranger” warned is the proselyte who has been circumcised, who is obligated in the observance of the Sabbath as we are. The second verse — [further, 23:12] — includes the uncircumcised [geir toshav]. Therefore, he is likened there to the cattle, as the verse says, that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may rest. (Further, 23:12.) Thus He commanded us concerning the resting of all of them alike that they should not work for us, but they may do [work] for themselves if they so wish. Similarly, the servant and the stranger mentioned in the Ten Commandments are alike, being obligated in the observance of all laws of the Sabbath as we are, even as He has said, that thy manservant and thy maidservant may rest as well as thou. (Deuteronomy 5:14.)
THE ETERNAL BLESSED THE SABBATH-DAY, AND SANCTIFIED IT. The verse is stating that the Sabbath-day will be blessed and hallowed because He has commanded to bless it and glorify it by remembering it. Therefore, He commanded us to rest thereon so that the day will be sacred to us, and that we should not do any work on it. And Rabbi Abraham ibn Ezra wrote that G-d blessed this day and sanctified it by endowing it with a greater capacity to enable the soul to receive additional wisdom than on all of the other days. I have already written concerning this matter by way of the Truth, [the mystic lore of the Cabala], on the verse in Vayechulu. (Genesis 2:1. Ramban’s discussion of the mystic nature of the blessing of the Sabbath is found there on Verse 3 (Vol. I, p. 60).) From there, you will succeed in understanding that the expression ki sheisheth yamim asa hashem — [literally: “for six days the Eternal made”] (Here in the verse before us, which is generally translated: “for in six days the Eternal made.”) — is not missing the letter beth, [which would make the verse read: “for in six days the Eternal made”]. Rather, the sense of the verse is that G-d made six days (Ramban is hinting here to what he wrote on Genesis 2:3, i.e., that the six days of creation allude to the six thousand years which are “all the days of the world.” See Vol. I, pp. 61-64. Thus the sense of the verse here is clearly, “for G-d made six days,” and not, “for in six days G-d made.” The six days represent the six milleniums of world-history, while the seventh millenium “will be wholly a Sabbath and will bring rest for life everlasting” (ibid., p. 64).) and on the seventh day He ceased from work and rested. (Further, 31:17.)
There is also a Midrashic explanation: If you began to fulfill a mitzvah, complete it, etc. I.e., the word כל is related to the word, “And Hashem completed (ויכל) on the seventh day, etc. (Bereishis 2:2).” Alternatively, the word כל is related to the word כלה (entire). In other words, you should perform the mitzvah in its entirety — if you begin to fulfill it, complete it. According to this, the word מצוה written in this verse refers to “a single commandment.”
More significant is what has long been noted: the literal parallels between our section and the initial creation story in Genesis (see, for instance, Leibowitz and Sarna 1986). The phrases “Thus was finished …” (v.32), “And Moshe saw all the work: and here, they had made it” (v.43), and “Then Moshe blessed them” (v.43), echo “Thus were finished …” (Gen. 2:1), “Now God saw all that he had made,/and here: it was exceedingly good” (Gen. 1:31), and “God gave the seventh day his blessing” (Gen. 2:3). At the end of the passage describing the erection of the Tabernacle, there is an additional parallel: “So Moshe finished the work” (40:33); cf. Gen. 2:2: “God had finished … his work.” The close parallels suggest what we find in the case of many cultures: human building, especially (but not exclusively) of sanctuaries, is to be viewed as an act of imitating God. The Israelites, at the close of the book chronicling their founding as a people, link up with God’s scheme in creating the world. The Dwelling is therefore a reflection of the perfection of the world and the divine hand that oversees it. Yet neither the people nor Moshe pronounces the Genesis words “it was (exceedingly) good” over the sanctuary; that would be human hubris.
DESIRABLE UTENSIL [Heb. k’li chemda, lit. “desired utensil”]. This is the Torah, which is called chemda, for shortly after the verse “the Torah of G-d is perfect” (Psalms 19:8) comes the verse “which are more desirable [Heb. nechmadim] than gold, even much fine gold” (Psalms 19:11)—so Midrash Shmuel in the name of R. Yisrael. I say that the mishna calls it a k’li chemda because through it the world was created, and the word chemda describes the creation of the world. For in the sh’moneh esreh for Shabbat the Sages wrote “you have called it (Shabbat.) the chemda of days,” based on the Targum Yerushalmi (Abarbanel quotes this Targum ad loc., as do others, but it is not in our editions.) which translates the word vayechal, “and He completed” (Genesis 2:2) with the Aramaic vechamed. The idea is that the finished creation in its entirety was desirable in His eyes, for which reason He also said it was “good”. This is what Rav is referring to when he writes that the “good teaching” refers to creation, which is also “good”. Since “good” refers more naturally to physical things and “desirable” is closer to intellectual things—as it is the soul which desires—the mishna does not call it the “good utensil” after the “good” of creation but the “desirable utensil.” This point is made clear in the verse “...that the tree is good for eating… and desirable for understanding” (Genesis 3:6), where “good” is said of the physical, of eating, while “desirable” is said of understanding.
[2] “And God finished on the sixth day His works which He had made” (Gen. 2:2). It is quite foolish to think that the world was created in six days or in a space of time at all. Why? Because every period of time is a series of days and nights, and these can only be made such by the movement of the sun as it goes over and under the earth: but the sun is a part of heaven, so that time is confessedly more recent than the world. It would therefore be correct to say that the world was not made in time, but that time was formed by means of the world, for it was heaven’s movement that was the index of the nature of time.
[16] “He rested therefore on the seventh day from all His works which He had made” (Gen. 2:2). This is as much as to say that God ceases moulding the masses that are mortal, whenever He begins to make those that are divine and in keeping with the nature of seven. But the interpretation of the statement in accordance with its bearing on human life and character is this, that, whenever there comes upon the soul the holy Reason of which Seven is the keynote, six together with all mortal things that the soul seems to make therewith comes to a stop.
In Gen. 2:2 he finds the origin of Mind and Sense-perception ascribed first to a Book and then to a Day, both Book and Day signifying the Mind or Reason of God. (19–21.)
[64] For this reason also the seventh day, although in order it is the number born after 6, yet in value takes precedence of every number, in nothing differing from 1. This will be made clear by the law-giver himself, who in his epilogue to the narrative of the creation says: “And God rested on the seventh day from all His works which He had made; and God blessed the seventh day and hallowed it, because in it God rested from all his works which God had begun to make” (Gen. 2:2 f.).
Thirteen things they changed for King Ptolemy. They wrote for him, “God created the beginning (Gen. 1:1; change not found in LXX.) .” “I shall make man in stature and form (Gen. 1:26; change not found in LXX.) .” “Male and his openings He created them (Gen. 1:27; change not found in LXX.) .” “He finished on the Sixth and rested on the Seventh (Gen. 2:2; change found in LXX.) ” “Now I shall descend (Gen. 11:7; change found in LXX.) .” “Sarah laughed in her surroundings, saying. (Gen. 18:12; LXX: “in herself”.) ” “For in their rage they slew a bull and in their will uprooted a trough (Gen. 49:6; change not found in LXX.) .” “Moses took his wife and his sons and let them ride on people-carriers (Ex. 4:20. LXX: “beast of burden”.) .” “The dwelling of the Children of Israel, which they dwelled in Egypt and other lands, was 430 years. (Ex. 12:40. LXX: “In the land of Egypt and the land of Canaan.”) ” And the hare (Lev. 11:6 (in LXX 11:5). LXX: “rough-foot”, a designation of the hare.) , “and the young of foot.” King Ptolemy’s mother was called “hare (The dynasty of the Ptolemies was called the Lagides, after an ancestor Lagos “hare”.) ”. “Not one precious thing I took from them (Num. 16:15; change found in LXX.) ” “Which the Eternal, your God, distributed them to give light to all peoples under all the heavens. (Deut. 4:19; change not found in LXX.) ” “Which I did not command peoples to worship them. (Deut. 17:3; change not found in LXX. The comparisons with the LXX text was done on the basis of Rahlfs’s edition; the history of the text between the time of the Jewish translation in Alexandria and its adaptation by Christian editors in the Roman Empire is unknown. The same list is in the Babli 9a.) ”
HALAKHAH: “The categories of work are 39.” From where that the categories (A hint that exactly 39 categories of work should be forbidden on the Sabbath (i. e., that a maximum of 39 sacrifices would be required for unintentional violations of the Sabbath rest.)) of work are from the Torah? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the thirty-nine occurrences of מלאכה in the Torah (The count works out if one counts all occurrences of מְלָאכָה together with its suffixed forms מְלַאכְתּוֹ, etc., but omitting all construct states מְלֶאכֶת.) . They asked before Rebbi Aḥa, everywhere where מלאכות is written it should count for two! Rebbi Ashian said, Rebbi Aḥa checked by eye the entire Torah and did not find this word written (The plural מְלָאכוֹת is not found in the Pentateuch. Therefore each occurrence of the word counts as one.) . The following is necessary: He came into the house to do his work (Gen. 39:11. It must be counted even though the word is in suffixed form and does not refer to the Sabbath.) is with them. God completed on the Seventh Day His work which He did (Gen. 2:2.) , is with them. Rebbi Simeon ben Yoḥai stated: Six days you shall eat unleavened bread and on the seventh day you should not do work (Deut. 16:8, the last occurrence of the word in the Torah.) comes to complete the 39 “works” written in the Torah.
HALAKHAH: “A man should not rest from being fruitful and multiply,” etc. The House of Shammai say two males, since “Gershom and Eliezer” (1Chr. 23:15. The argument is in Babli 61b, Tosephta 8:4, Tanḥuma Buber Bereshit 26. Nobody has to be more strict than Moses.) are mentioned for Moses. The House of Hillel say a male and a female the way the world was created, as it is said “male and female He created them (Gen. 1:27.) .” Rebbi Abun said, one has to understand “even a male and a female”. If it were not so, it should have been a Mishnah (In Tractate Idiut. It must be that the House of Hillel accept either two males or male and female.) about the leniencies of the House of Shammai and the stringencies of the House of Hillel. Sons of sons are counted as sons (Tosephta 8:4, Babli 62b.) , sons of daughters are not counted as sons (In the Babli, 62b, this is the opinion of Abbai; it is rejected by the authoritative Rava (Rav Abba bar Rav Yosef bar Ḥama).) . The son’s son and the daughter’s daughter count; the son’s daughter and the daughter’s son do not count. A she-ram, a castrate, and those who cannot have children are not counted.
And they wrote for him: God created in the beginning [bereshit], reversing the order of the words in the first phrase in the Torah that could be misinterpreted as: “Bereshit created God” (Genesis 1:1). They did so to negate those who believe in the preexistence of the world and those who maintain that there are two powers in the world: One is Bereshit, who created the second, God. And they wrote: I shall make man in image and in likeness, rather than: “Let us make man in our image and in our likeness” (Genesis 1:26), as from there too one could mistakenly conclude that there are multiple powers and that God has human form.
Instead of: “And on the seventh day God concluded His work” (Genesis 2:2), which could have been understood as though some of His work was completed on Shabbat itself, they wrote: And on the sixth day He concluded His work, and He rested on the seventh day. They also wrote: Male and female He created him, and they did not write as it is written in the Torah: “Male and female He created them” (Genesis 5:2), to avoid the impression that there is a contradiction between this verse and the verse: “And God created man” (Genesis 1:27), which indicates that God created one person.
They [all] introduced [the same] thirteen alterations: (For a comparison of these variants with the Heb. text, cf. on Sof. I, 8.) ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.
It also happened that King Ptolemy assembled seventy-two elders and placed them in seventy-two [separate] rooms without telling them the reason for which he had assembled them. He then went to each one of them and said to him, (lit. ‘to them’.) ‘Write for me [a translation of] the Torah of Moses your master’. The Omnipresent inspired them (lit. ‘put counsel in the heart of each one of them’.) and the mind of all of them was identical, so that each on his own (So GRA.) wrote the [same translation of the] Torah, introducing [the same] thirteen alterations (Deviations from the traditional text. In the extant Versions of the Septuagint only some of these are found.) as follows: ‘God created in the beginning’. (Instead of In the beginning God created (Gen. 1, 1) the Heb. of which might be misinterpreted to mean that a power named ‘Bereshith’ (in the beginning) created God.) ‘And God said I shall make a man in image and likeness.’ (The Heb. text reads: Let us make man in our image, after our likeness (Gen. 1, 26). The plural us and our might erroneously suggest a plurality of deities.) ‘And He finished on the sixth [day] and rested on the seventh [day].’ (For the Heb.: And He finished on the seventh day (Gen. 2, 2) which could be understood to imply that God did some work on the seventh day.) ‘Male and female He created him.’ (Instead of created them (ibid. V, 2) from which it might be inferred that man and woman were, from the first, two separate beings, contrary to ibid. II, 21.) ‘Come let Me go down and there confound their language.’ (Instead of let us go down (ibid. XI, 7).) ‘And Sarah laughed among her relatives, (i.e. she laughed in the presence of people and therefore incurred censure (ibid. XVIII, 12). The Heb. means ‘within herself’ as Abraham had done when he laughed … in his heart (ibid. XVII, 17) and had not been rebuked.) saying.’ ‘For in their anger they slew oxen (So GRA, H and M. V incorrectly ‘a man’.) and in their self-will they digged up a stall.’ (Changing men (ibid. XLIX, 6) to ‘oxen’ and oxen to ‘stall’ in order to remove the stigma of murder from Jacob’s sons.) ‘And Moses took his wife and his children and set them upon a carrier (So M. V and H read ‘carriers of men’.) of men.’ (i.e. an animal conformable with the dignity of Moses, instead of ass (Ex. 4, 20).) ‘Now the time that the children of Israel dwelt in Egypt and in the land of Canaan and in other lands (So M. V omits ‘and in other lands’. [The reading of the Septuagint is ‘in the land of Canaan and in the land of Egypt’.]) was four hundred and thirty years.’ (Instead of the Heb. which omits ‘in the land of Canaan and in other lands’ (Ex. 12, 40), and implies that all the 430 years were spent in Egypt when, in fact, they could not have dwelt there more than 210 years (cf. Rashi to Meg. 9a).) ‘And he sent the elect of the children of Israel.’ (So GRA and Meg. 9a but omitted in V. ‘Elect’ is substituted for young men (ibid. XXIV, 5), the former being regarded as more suitable persons for the service.) ‘And upon the elect of the children of Israel He laid not His hand.’ (Here also ‘elect’ was substituted for the Heb. for nobles (ibid. 11). The alteration was not essential, but ‘elect’ which was mentioned earlier was preferred. It should be noted that in the total of thirteen alterations, this and the preceding are counted as one.) ‘I have not taken one desirable thing (A ‘desirable thing’ [which occurs in the Septuagint] for the Heb. ass (Num. 16, 15) to avoid the suggestion that Moses did not take an ass but more precious objects.) from them.’ ‘The [beast] with small legs.’ (Instead of the Heb. for the hare (Lev. 11, 6) which is arnebeth, so as not to give offence to Ptolemy the name of whose queen was Arnebeth.) ‘Which the Lord thy God hath allotted to give light unto all the peoples under the whole heaven.’ (The insertion ‘to give light’ (Deut. 4, 19) removes the possible misunderstanding that the heavenly bodies enumerated in the verse were intended by God to be objects of worship.) ‘Which I commanded should not be served.’ (Deut. 17, 3 reads which I have commanded not. This might be taken to mean that God did not desire their existence and their creation was consequently due to a power beyond His control. It should be noted that the last two alterations are regarded as one in the enumeration because both deal with heavenly bodies as objects of worship.)
Elohim completed by the seventh day His work which He had made, and He abstained on the seventh day from all His work which He had made.
And the Lord had finished by the Seventh Day the work which He had wrought, and the ten formations which He had created between the suns; and He rested the Seventh Day from all His works which He had performed.
| וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכׇּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ | 3 P | And God blessed the seventh day and declared it holy—having ceased on it from all the work of creation that God had done. |
The first thing G’d embarked on when creating the material universe was to create heaven and earth.” It is an axiom, general principle, that G’d created the entire universe, and having done so, never withdraws from the universe for even a single moment, [unlike sculptors or painters who, once they have completed a sculpture or painting, move on to something else, having “finished” with their previous “creation.” Ed.] This axiom is true both of what He created in the heavens and what He created in the material, three-dimensional part of the universe. We pay tribute to this in our daily prayers when we say יוצר אור ובורא חושך, “He creates and fashions (present tense) light, and He creates darkness.” When speaking of any accomplishments of G’d’s creatures however, we speak of them in the past tense, i.e.יצר כסא, “he shaped a chair,” or עשה מזרון, “he made a mattress.” G’d’s creative activity is never completed, as the Torah testified in Genesis 2,3 אשר ברא אלוקים לעשות, “which the Lord has created in order to complete it.” This means that G’d is part of every creature He ever created, and once man realizes that he is nothing without G’d Who has created him and Who provides him with all the strength and creative stimuli that he possesses, he will be able to relate to Hashem as an ongoing creative Force in His universe. This is reflected every morning when we get up [after having used the washroom] and we refer to G’d with the words אשר יצר את האדם בחכמה, “Who has fashioned man with חכמה,” the word חכמה meaning the opposite of אין, “nothing.” It is appropriate therefore that in that prayer we refer to the creation of man in the past tense, as opposed to the line we quoted earlier, seeing that we refer to something or somebody who already exists, i.e. יש. This explains why the Ari z’al , Rabbi Yitzchak Luria, said that when we refer to G’d as ה' מלך, usually translated as “Hashem is King,” the reference is to the אין, “nothing,” i.e. G’d at any given moment gives us life, -by not withdrawing it from us.- The implied meaning of the expression is that man is “nothing” unless he continues to exist as part of G’d’s creative activity. The so-called אין, “nothing,” in terms of metaphysical beings, rules supreme in the regions beyond those that are part of the physical universe, the one that we conveniently refer to as “nature.” This so-called אין, is not really a “nothing,” in terms of the universe, its “nothingness” is such only vis a vis the physical part of the universe; in the celestial regions this “אין” rules supreme. [as opposed to the חכמה in our part of the universe. Ed. Although יש and אין are popularly perceived as absolute opposites, not having anything in common, this perception is built on a fallacy; the linkage between יש and אין are the mitzvot, Torah commandments, performed by the Jewish people. The commandments are performed in the section of the universe known as יש, as a result of which close contact is maintained between the aforementioned two domains of the universe. Ezekiel 1:14 refers to the “mitzvot” in their capacity as providing the link between the terrestrial and the celestial part of the universe with the words והחיות רצוא ושוב, “and the chayot ran to and fro”. According to the Zohar II 288, the mitzvot and the Torah respectively, are viewed as related to one another like the “hidden” is related to the “revealed,” both being part of the same whole. Torah and mitzvot provide the link between these two domains, so that each domain is not completely divorced from the other. This concept is contained in the letters of the word מצוה when we divide it up into מצ and וה. The letters מצ when we read the alphabet backwards, starting with the letter ת are equivalent to the letters יה, symbolising the totally abstract Divinity, whereas the letters וה symbolize the hidden parts of the universe, יש. The first half of the word מצוה being read with the two letters used in reverse order of the aleph bet, alludes to the “hidden” part of the universe, the domain exclusive to Divine, abstract forces. Let us explain something about what precisely is “hidden” and what is “revealed,” when it comes to the מצוה, “Torah commandment.” When we perform a מצוה, we cause G’d to become pleased with having created man, the choicest of His creatures. When we comply with requests made to us by a fellow human being, we can immediately gauge whether he is pleased by our actions or not, either by his face indicating this, or by words of approval, something that is not the case when we comply with G’d’s requests from us. Since He is invisible, and does not speak to us as He did to Moses, “mouth to mouth”, we have no way of knowing if our efforts to please Him have been successful. When we try to perform deeds that are for our (immediate) personal benefit, we are able to determine if our efforts have succeeded. This then is the “hidden” element present whenever we perform any of G’d’s commandments, מצות. This is what the Torah had in mind when it wrote (Deuteronomy 29,28) הנסתרות לה' אלוקינו, “the hidden aspects of mitzvah performance are reserved for the Lord our G’d;” on the other hand, והנגלות לנו ולבנינו עד עולם, “the benefits which the performance of the Torah confers upon us will be revealed forever.” This is also the meaning of the words בראשית ברא אלוקים, (addressed to us) “at the beginning of G’d’s creative activity G’d created the יש, a physical domain of the universe.” Through His creating יש, i.e. ראשית, a beginning, the creation of heaven and earth came into being, for prior to that there was only the אין, the abstract universe. This is the meaning of Targum Yerushalmi who renders this verse as 'בראשית בחוכמא ברא ה', “at the beginning G’d created by means of using intelligence found in the domain of the abstract regions.” חכמה, as we pointed out earlier, is a quality inherent in the terrestrial domain.
Man, the Creator’s most advanced creature, is able to be active not only in the physical but even in more spiritually refined parts of the universe. Nonetheless, he gradually grows further and further apart from his origin, the “infinite,” pure spirituality that is G’d. The expression שבת, used in our paragraph, describes that G’d Himself used the Sabbath to “retrace” His steps back to the origin of creation. It is the function of the Sabbath to help man to similarly emulate G’d by using the Sabbath to retrace the physical material concerns that preoccupied him during the preceding six days, and to return to the spiritual origin of his soul and be inspired to the extent that he sees in the actions he performed during the weekdays something that has been suffused with the loftiest spiritual values. [In this respect the Sabbath is a day that completes a cycle and prevents us from losing contact with our origins. Ed.]
Another word that at first glance appears as unnecessary, is the word את, which becomes clearer when we understand it as equivalent to the word אתה, as in בא, meaning “it came, or He came,” as in Deut.33,2 ה' מסיני בא וזרח משעיר למו הופיע מהר פארן ואתה מרבבות קודש, “the Lord came from Sinai, He shone upon them from Seir, He appeared from Paran having come from Ribeboth Kodesh.” The word alludes to the fact that the original light of which the Torah said ויהי אור instead of ויהי כן, “and so it was,” -the Torah’s standard phrase for nature having complied with any of G’d’s directives,- had been in existence prior to heaven and earth being created, but while prior to that it had existed only in a disembodied celestial world, it had extended its function to light up the newly created physical universe. This light that had previously only served the אין סוף, the Creator, directly, now served His creatures also. It did so to the extent that G’d’s creatures could benefit by it and not be blinded by it. When we understand that word in this manner, we can also understand why, at the end of the Torah’s report of the creation (Genesis 2,3) אשר ברא אלוקים לעשות, “which G’d had created to do;” the Torah writes the otherwise superfluous word לעשות. The Torah thereby also indicates that G’d renews the creative process on a daily basis, both in its spiritual as well as in its profane aspects. On the preceding six “days,” G’d had created worlds that served as the prologue to the physical world.
Everything that has been handed down to us about Avram suggests that he was unwavering in his faith in G’d from his very youth, and certainly did not have any theological relapses. Nachmanides stated with absolute certainty, basing himself on Genesis 25,8 that Avram had always considered anything that happened to him as being G’d’s desire and meant for his own good. Nachmanides understood this as being the meaning of the words: זקן ושבע ימים, “of old age, satisfied and satisfied in years.” Contrary to most people, who are described in Kohelet Rabbah, 5,9 as leaving behind many unfulfilled aspirations when they die, Avraham died fully fulfilled. In Baba Batra 117, as well as in Sanhedrin 91 the meaning of the word מורשה is discussed, there being different opinions of how the distribution of the ancestral plots in the Land of Israel was determined by lottery; if the lottery only applied to the tribal allocations, or to families. The discussion also concerns whether only Jews who partook in the Exodus or their offspring were allocated land, or whether the allocation included Jews who had lived before that period, including Avram, Yitzchok, etc. Avram’s question of במה אדע כי אירשנה, meant: “how will I know that I personally will be included in the distribution of the land at that time? He knew that he would not inherit a plot of land in Israel as part of his father Terach’s merit, as he had been the first convert to Judaism, something that was confirmed in Sukkah 49. Since he did not endure slavery in Egypt as did the generation of the Exodus, he was not sure that he would qualify at the time of the distribution. Avram’s question had been triggered by G’d saying to him:, לתת לך את הארץ הזאת לרשתה, “to give to you this land in order to inherit it.” (15,7) Avram wanted to know if he would live long enough to take part in the distribution of the land in Joshua’s time, or how he was to understand the words: לתת לך, “to give to you.” The Talmud in Sukkah 49 quotes psalms 47,10 where we encounter the expression עם אלוקי אברהם, “the nation that worships the G’d of Avraham”; a sage raised question whether G’d perhaps is not also the G’d of the people of Yitzchok and the G’d of the people of Yaakov.” The answer given is that Avraham was the first convert from which the Jewish people developed, so that he enjoys a special status. As a reward, G’d gave the land of Israel especially to him. Avraham wanted to know if, since the land of Israel becomes a מורשה, his share would be due to his father bequeathing it to him. The term ירש, “to inherit,” always implies that one inherits from a father. If Avram’s question had been במה אדע כי תתן לי, “how will I know that You give it to me,” it would have been inappropriate, of course. G’d had spoken about “giving;” Avram asked only about the hereditary aspect, אירשנה. We will deal with the expression במה אדע, somewhat later in this paragraph. When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face. When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face. Moses reminded the people in Deut. 5,4 how 40 years earlier, when most of them had not yet been alive, G’d had addressed the whole nation on the פנים אל פנים “face to face level,” [until the people asked Moses to be their interpreter instead. Ed.] At that time all creatures on earth were in awe of their Creator. When the people had consecrated the Tabernacle in the desert as a “home” for Hashem in the lower parts of the universe, G’d took delight in the world He had created, as we know from Taanit 26 where the Talmud understands Song of Songs 3,11 ביום חתונתו וביום שמחת לבו, “on His wedding day, the day when His heart rejoices,” as referring to G’d’s feelings on the day of the revelation at Mount Sinai, and the day when the Tabernacle was consecrated, respectively. This is the kind of נחת רוח, “pleasure, satisfaction,” that man in the lower part of the universe can contribute to G’d in the loftier spheres, in heaven. On both of these occasions the joy was reciprocal, G’d showing that He can associate with earthlings and take pleasure from this. The Israelites’ enthusiastic response after the splitting of the sea and their miraculous and escape from Pharaoh’s pursuing armies, was another occasion when the reciprocal nature of the relationship between G’d and His “chosen” people was demonstrated publicly. Nowadays, almost 4000 years later, we recall these events and praise the Lord every week when we pronounce the blessings over wine. Not a day goes by without our giving thanks to the Lord for the Exodus from Egypt. At the time when Avram lived, the world, i.e. the planet earth and man on it, was still in a state of semi-collapse, its continued existence far from assured, until Yitzchok and Yaakov continued the work that Avram had started when he kept proclaiming the power and goodness of the Creator. This assurance of the earth’s continued existence was only confirmed with the creation of the Jewish people, and this people’s leaving Egypt as G’d’s people, after having slaughtered the Passover, and proven that they considered the Creator as their highest authority. The Tur, commenting on why we mention the Exodus of Egypt in the weekly Kiddush, as opposed to the Kiddush on the festivals whose link to the Exodus is self-evident, explains that the Sabbath harbours within it the כח המוליד, the power that enables creatures to regenerate themselves by producing offspring. This “power” is conditional on the observance of the Sabbath (in some form). Terach, Avram’s father, while able to produce physical offspring, was unable to produce offspring equipped with the kind of soul that would be active in spreading the message that G’d is the one and only Creator. [I have not been able to find where the Tur writes this, although he writes about man as well as most other living creatures becoming endowed with the ability to procreate bodies in his Torah commentary. (Genesis 2,3)
Leviticus 23,15. “you shall count for yourselves from the day following the festival, (Passover) etc.;” we need to understand first of all why the festival of Passover is referred to as Hashabbat in our verse. This has been explained by our sages, (Tanna de bey Eliyahu 14) where the author interprets the word בראשית as meaning בשביל ישראל, “for the sake of Israel.” Granted that this is true, it did however, not come to the attention of the world until G’d redeemed Israel from Egypt when His love for His people manifested itself. As a result, Passover became similar to the Sabbath. The Sabbath is unique as on the Sabbath G’d abstained from His creative activity, whereas, according to the Zohar, on Passover He abstained from entertaining thoughts. When G’d “rested” on the original Sabbath His work during the preceding six days was revealed for the first time. Similarly, His love for the Jewish people was revealed for the first time on the occasion of the redemption from Egypt, i.e. the day of the Exodus. On the first day of Passover it finally became clear why G’d had bothered to create the universe altogether. In other words, Passover may be looked upon as the logical conclusion of what had been set in motion the moment G’d had first thought of the people of Israel as a project for the future. This is also the meaning of a statement of the sages in Shabbat 118 that if the Israelites were to observe two Sabbath days, i.e. the terrestrial Sabbath as well as the celestial Sabbath, they would be redeemed immediately. The scholar to whom this statement is attributed quoted Isaiah 56,4 in support, where G’d promises redemption to the eunuchs who keep His Sabbaths, following up in verse 7 with: “and I will bring them to the Mountain of My holiness etc,. etc.” The “two” Sabbaths of which the Talmud speaks are not to be understood quantitatively, i.e. 2 separate Sabbath days, but refer to the שבת תחתון and the שבט עליון, observance of the Sabbath with our body, i.e. תחתון, and at the same time observing it with our hearts and minds, i.e. שבת עליון, the Sabbath in our upper regions, our heads. The more the Israelites engage in serving the Lord, the clearer it will become that G’d only created the universe on account of the Israelites. There is an allusion to this in the letters of the words מן פסח when we reverse the order of the aleph bet, i.e. that the letter א=ת, ב-ש, ג=ר etc. [Magen Avraham on the laws of the New Moon chapter 428, subsection 3 deals with this in greater detail, i.e. that certain festivals must occur on the weekdays corresponding to other festivals preceding them during the same year. Ed.] ...
And faith is the source of the blessings. This is as in (Proverbs 28:20), “A man of faith, many are [his] blessings,” and as in (Genesis 2:3), “God blessed the seventh day.” But the blessings are only complete when he receives it from the source of blessings. Because of this, it is written that there are only six blessings and eleven: to show that they lack perfection.
Now, the reason the imagination attempts to reside in the mouth of the one who studies Jewish law is that it was created on the eve of Shabbat at dusk, when the sanctity of the day set in and no physical form was created for it. As it is written in the Zohar concerning the verse, “that the Lord created, to make” (Genesis 2:3). There it is explained that the forces of evil, which are the aspect of the imagination, were being created on the eve of Shabbat at dusk when, suddenly, the sanctity of the day set in and they remained disembodied. See there.
And the Holy Tongue is linked to Shabbat, as in “nor speak of [weekday] matters” (Isaiah 58:13)—[that is,] your conversations on Shabbat should not resemble your weekday conversations (Shabbat 113b). This is as in “Thus shall you bless” (Numbers 6:23)—with the Holy Tongue (Sotah 38a). The Holy Tongue encompasses blessing and sanctity, for it is linked to Shabbat, which is called blessed and holy, as it is written (Genesis 2:3), “[God] blessed [the seventh day] and sanctified it.” And therefore, because the Holy Tongue is linked to Shabbat through perfected speech, which is the Holy Tongue, we draw the joy of Shabbat into the six weekdays.
In the midrash (Shemot Rabbah 5:6) " and I turned to see… that which he already did…” (Ecclesiastes 2:12). For a person should know that every action affects his essence in a place so high that a person’s understanding cannot reach there at all. And because of this, it is necessary that all the intellect and all the desires are nullified to the will of Hashem. Similarly, I heard from my father, my master, my teacher and mentor, the righteous one who should be remembered for life in the World to Come, about what the midrash says, that if Reuven had known that the Torah had written about him “in order to save him” (Genesis 37:22), he would have carried Yosef on his shoulders back to his father (Rus Rabbah 5:6, Vayikra Rabbah 34:8). God forbid that he would have done this because of the honor that the verse would attest to him, but if he had known that the matter affected so much that the verse would write… Until here are the words of my father. And every action of a person is already decreed in heaven. And that is what the verse means, “that which he already did” (Ecclesiastes 2:12). Because on high, every action that a person will do is already decreed before Hashem; if so, it is not pertinent to question Him. And certainly it seemed obvious to King Solomon that his heart would not be led astray. But a person's actions affect that which is above his ability to understand. And consequently, there can be a change in the essence of a person. And if so, a person cannot know this at all. And it is written (Shemot Rabbah 5:6) that the letter yud in the word “yirbeh” (increase) went up before Hashem and said, Solomon is nullifying me! And is it true that someone who performs a sin nullifies a letter? But certainly through sin a person is cut off from clinging. But King Solomon knew that through the power of the Torah that was in him and the life force of Hashem which he was connected to without separation, he said “I will increase and not be led astray [and that's what the verse says, “God is with me and I will prevail” (Proverbs 30:1)]. And therefore, the yud, which signifies thought [which is the essence, as we say “the end is action, the beginning is thought” (Friday night prayers)], went up and said… And similarly by Moshe. He said, “Why did You do evil to Your nation?" (Exodus 5:22). Certainly he was not able to depict, God forbid, the evil of Israel. And Hashem responded to Him, “I am God” (Exodus 6:2), that all existences are through My will; if so, questions and challenges are not pertinent. And He also commanded him to say to the children of Israel, “I am Hashem” (Exodus 6:6), so that they will know that even the exile of Egypt was only through the life force of Hashem, because all existences are from Him. “And they didn’t listen to Moshe because of shortness of breath” (Exodus 6:9), because when they were in exile, this matter was not revealed [the meaning of “shortness of breath” is the life force of Hashem that is in a person, as it is written “and He blew into his nostrils a breath of life” (Genesis 2:7). And in exile the clinging to the essence of the life force is halted] and that is what is written in the midrash, that everything is from the Torah, He established in it positive commandments and negative commandments… (Shemot Rabbah 6:1), meaning that every action of a person of Israel has a life force in Torah and mitzvos that are dependent on action. And therefore the action of a person affects that which is above, and it draws from the life force of Hashem. And similarly what is written about the holy Sabbath, “that Hashem created to make” (Genesis 2:3), meaning that which is done even now through the desire of Hashem at the time of the creation, and on the Sabbath the children of Israel testify about this, that the truth was made clear. And this is what is written “and you should honor it from doing your desires…” (Isaiah 58:13), the Sages explained that all your work should be done. We can say as we said above, that one should know that also that which a person is doing is already done through the will of Hashem, as it is written “a person only injures a finger below if they decree so about him on high” (Chullin 7b), and that is what is written “that which was already done” (Ecclesiastes 2:12), as we said above. And on the Sabbath it is the aspect of nullification and the acceptance of the yoke of heaven, to nullify oneself to the essence of life. And through this, every action is drawn after its essence in heaven. Because it is written, “He did wonders” (Psalms 98:1). And the Rama in Orach Chaim explained “and does wondrous things” (Blessing of Asher Yatzar), that the action has in it an aspect of wonder, (see the Magen Avraham there, Orach Chaim 6:1). And also the wisdom of a person needs to be nullified to the aspect of the essence of wisdom, as it is written “from where is it found…” (Job 28:12). Because a person knows that when he grows and becomes wiser, he sees that that which he did not consider to be a sin beforehand was a mistake, and so too afterwards even more. If so, for true wisdom there is no measure, and all knowledge must be nullified to the word of Hashem, and everything will be drawn to the essence, as we said above.
Rashi (Bereishis 2:3) explains, “And He completed His work on the Seventh day,” meaning that when Shabbos came, there was rest, and the work was finished and completed. The Midrash (Bereishis Rabbah 11:9) states that the work meant for Shabbos was done on the sixth day, implying that man, created on the sixth day along with animals, ideally should have been created on Shabbos. The explanation is that man, being a combination of physicality and spirituality, connects the six days of the week to Shabbos. Our sages taught that man was created last to immediately enter Shabbos, signifying that man connects all creation to the upper worlds. The phrase “On it He rested from all the work that He created to do” means that physical creation ceased on Shabbos, but Shabbos itself gives the world its true existence. Shabbos's holiness lies in its spirituality, which forms the essence of everything created. The sages hinted at this in the Midrash, comparing creation to a ring without a signet. The six days of creation without Shabbos lack recognition of Hashem. Everything Hashem made was for His sake, and this realization—that all creation acknowledges and nullifies itself to Hashem—gives the world its existence. This realization occurs on Shabbos when the entire creation testifies to Hashem’s greatness.
The Zohar explains that Noach represents Shabbat, the day when everything returns to its source, allowing for true creation. Shabbat provides the life force necessary for continued existence and procreation, which is why it is associated with the term לעשות (to create). This concept is explained in the Ohr HaChaim (Bereishis 2:3) and likens Shabbat to Noach's Ark, where one can escape worldly matters and renew their life force under the Shechina’s protection. The Targum translates tzadik, describing Noach, as ‘ish zakai’ (a purified man), highlighting the mission of a tzadik to purify the world. The tzadik, disconnected from physicality, reveals the divine spark sustaining the world, justifying its existence. This role is also reflected in the “shomer habris” (guardian of the covenant), who sustains the world through purity. Each person of Yisrael must remember their Godly soul, directing all desires towards Hashem, as our life force comes from His will. Properly serving Hashem is beyond human capability, but complete desire for Him opens new understanding and connections. Every action should aim for complete nullification to Hashem’s will, connecting to its source. This is the essence of “A tzadik lives through his emuna,” focusing on nullifying to Hashem’s will, beyond comprehension. The Zohar (Tehilim 89:10) states that a true desire to cling to Hashem, despite challenges, is highly valued, as Hashem created us to constantly seek Him and transcend physicality.
The pasuk (Bereishis 30:25) states, “When Rachel gave birth to Yosef, Yaakov said to Lavan, send me.” Rashi explains this as the prophecy fulfillment: “The house of Yaakov will be fire, and that of Yosef a flame.” It is written in Tehillim (127:4), “Just as arrows in the hands of a mighty warrior, so too are the days of one’s youth.” This suggests that a person's actions can have a greater impact in areas where they themselves may be limited. Yaakov initially fled from Esav to Lavan's home, but upon the birth of his children, he returned. Hashem gave man potential, and our mission is to actualize it, as stated in Bereishis (2:3), “He created them to do.” This means Hashem endowed everything with the power to spread and multiply. The more one's progeny, the greater the power of their source. This principle also applies to good deeds; the primary progeny of the righteous are their mitzvos and good deeds. Beyond the inherent potential given to each person, there is also an opportunity for additional strength through perfecting one's actions. This extra power is symbolized by Yosef. When Yosef was born, Yaakov no longer feared Esav. Just as a flame reaches further than the fire itself, one’s actions can extend their influence to places beyond their physical reach. Thus, Yaakov went to Charan to find his weapons and arrows, representing the actions that would protect him and extend his influence.
The pasuk (Vayikra 22:32) states, “You shall not desecrate My holy name, and I will be sanctified amongst Bnei Yisrael.” This teaches us the commandment of sanctifying Hashem’s name. The Sfas Emes explains that this commandment is ongoing, even if one is not currently being tested in sanctifying Hashem’s name. Our sages teach, “Give over yourself and sanctify My Name,” indicating that fulfilling this commandment requires mesirut nefesh—sacrificing one’s own life or physical desires. The phrase “I will be sanctified amongst Bnei Yisrael” implies that sanctification comes through separation from physicality. Additionally, the Mishnah (Avot 4:4) states that one who disgraces Hashem’s name in private will be punished in public. Conversely, one who sanctifies Hashem’s name in private will attain holiness in public. This hiddenness refers to one’s inner heart’s desires, and by remaining faithful to this ideal, one merits sanctifying Hashem in every action and attaining more holiness. The pasuk begins with “You shall not desecrate,” warning against disgracing Hashem’s name. Our sages explain (Yuma 86a) that disgracing Hashem’s name includes even walking four cubits without tefillin or Torah thoughts. Therefore, one who is exceptionally careful not to disgrace Hashem’s name merits sanctifying it and will withstand challenges if required to forgo his life for this sanctification. This sanctification occurs “amongst Bnei Yisrael,” where holiness is found. Similarly, on Shabbos, when there is unity among Bnei Yisrael, there is sanctification, as it states, “And He sanctified it” (Bereishis 2:3).
[...] "from all His work that God created to do/make." The explanation of this is that "to do/make" refers to the future. That is that the Holy-One-blessed-be-He renews every day anew the work of creation. And the renewal of the work of creation on the Sabbath day is prepared on the day before and on the Sabbath He refrains from that too; and that is the meaning of what is said "from all."
ויברך אלוקים את יום השביעי, “G-d blessed the seventh day.”[If I understand the author correctly, he does not understand the word ויברך here as in the immediate past, but as description of the state of the universe on that day as a result of its Creator having blessed it previously. Ed.] On this day the world was in a state of perfection full of everything positive, and fully satisfied. Compare Deuteronomy 5,14: אשר ברכך ה' אלוקיך תתן לו, “that the Lord your G-d has blessed you with, give him of it.” (the departing servant). This is also what we recite regularly in our prayers: “You have blessed it more than any other days.”
ויקדש אותו “He sanctified it;” according to Rashi, this refers to the fact that the manna would not descend to earth on that day. [Maybe Rashi means that the Sabbath rest is observed also in the celestial regions. Ed.] If you were to counter that on festival days the manna did not descend either, as we read in Exodus 6,26: וביום השביעי לא יהיה בו , and our sages in the Mechilta, (according to Rashi) claim that this verse was written only in order to include the day of Atonement and the other Festivals as days on which no manna descended, we have to remember that the festivals are frequently also referred to as Sabbaths, so that there was no need for a special verse to include those days as days on which the manna would not descend. A different exegesis of these words: the meaning of “He sanctified it,” is that no creative activity was to be performed on that day, seeing that the Creator Himself had abstained from carrying out such an activity on that day. The idea that a day known as שבת must be sanctified even if it is not the seventh day of the week, is demonstrated when the Torah in Leviticus 23,3 calls that day שבת שבתון, before adding that this is the reason that no work may be performed on it. The day of Atonement is also called שבת שבתון (Leviticus 16,31) although most of the time it does not occur on the seventh day of the week. It makes sense therefore that because it is also a שבת שבתון, the rules about work prohibition are identical to those occurring every week on the seventh day.
כי בו שבת, the word שבת when applied to G-d, cannot mean “He rested,” in the sense this term is commonly used, as we have it on the authority of Isaiah 40,28 that G-d never “grows faint or weary;” seeing that He did not have to exert Himself when creating the universe, why should He have been tired so that would have to “rest?” The word has to be understood as G-d having put a temporary stop to an activity. We find a similar term used when the regular descent on weekdays of the manna came to a halt after the Israelites had crossed the Jordan, (Joshua 5,12) before they commenced eating from the produce of the land of Canaan. Both events are reported there as having occurred on the same day. We also find the verb שבת used in the sense of an interruption Job 32,1 when Job’s friends interrupted their arguing with Job for three days out of their respect for his righteousness. An even better proof is Genesis 8,22, where G-d assures Noach after the deluge that the regular phenomenon of day and night following one another will never again be suspended, i.e. יום ולילה לא ישבתו, “day and night will occur without interruption.” Neither day nor night will take “a break from their routine.”
מכל מלאכתו אשר עשה, “from all His work;” a reference to the functioning henceforth of the earth and its inhabitants, i.e. living creatures developing and multiplying, trees producing fruit, etc. An alternative exegesis of the phrase; the word: לעשות at the end of this verse refers to the continuity of this process for as long as earth would exist. This would be the Torah’s, i.e. G-d’s answer, to the heretics who claim that G-d performs His activities on the Sabbath seeing that He allows it to rain and bring about the growing and ripening of trees and crops on that day. This is utter nonsense, as these processes had all been part of the directive given by G-d when these phenomena or creatures were first created. The Torah here states categorically that G-d does nothing of the sort. Proof of this is that the fact that manna which, because G-d had not created it, i.e. it had not descended to earth during the first six days of the universe, was also not allowed to descend on the Sabbath, and it also had never been seen until after the Jewish people had left Egypt; all this refutes the theory that G-d “works” on the Sabbath. Yet another exegesis of our verse: the emphasis in our verse is on the expression אשר ברא לעשות, instead of אשר עשה; we are told here that the various types of destructive forces with which the earth seems to abound at time, were only “created,” i.e. were only made possible by G-d, but were not developed into finished products, i.e. powered by Him. G-d did not have time to completely fashion those destructive forces until dusk on the sixth day when it had already turned dark, as Midrash Tanchuma (ancient version) tells us on Bereshit 17. According to this exegesis our verse refers only to the constructive phenomena that G-d had created while it was still daylight on the sixth day. The reason that the Torah, at the end of its report on G-d’s “activity” on the seventh day does not conclude with the words: “it was evening it was morning,” is that there had been no evening; the entire Sabbath had been a day bathed in full light. (Bereshit Rabbah, 11,2.)
[ "To do [on Friday] for in it [i.e. Shabbat] one refrains from all creative work."](Talmud Bavli, Shabbat, 118b)
Just as holy objects may not be used for one's personal gain, so also Shabat is holy and may not be used for one's livelihood or any other personal profit. The reason for this is that God rested on that day. The first two reasons mentioned above are not relevant, only the third. (See H.D. on "Remember the Sabbath day" (Shemot 20:8-11) and "Observe the Sabbath" (Shemot 31:16-17) where I explain that the reason in each case is precisely suited to the subject.)
The plain meaning is that certain things in Creation were not yet complete. It was God's intention to create those things and then do the changes later. However, a deeper explanation of the word "to do" is that "doing" sometimes implies bringing an object to its ultimate purpose. This stage is the true "creation" of something because without its purpose it cannot be said to exist. (See also Bereshit 39:22 and 41:34.) Now the purpose of Creation is God's glory as Isaiah (43:7) says: "Everyone that is called by My name, and whom I created for My glory, I formed him, yea I made him." I have explained in Bamidbar (14:21) on the verse "However, as surely as I live, and as the glory of the Lord fills the earth" that God truly lives when Creation achieves its purpose and the world is filled with His glory. This goal is reached, however, only when God makes changes in Creation, either temporarily or permanently, which reveal Him as the Creator and Sustainer of the world. God causes those changes which are needed in each hour of need. All this is included in the words "His work that God created to do." God's personal Providence continues to create changes which bring the world to its ultimate perfection- being filled with His glory. See also the Introduction to H.D. (d) where I explain that man is commanded to bring glory to God by releasing the forces of nature contained in all things.
THE SIXTH DAY. Some say that the word yom (day) is in the construct with sixth, (If sixth were an adjective then yom should have a definite article prefixed to it, i.e., ha-yom ha-shishi rather than yom ha-shishi, as in Deut. 3:25 ha-har ha-tov (that goodly hill-country); or both yom and shishi should be written without a heh, as in yom sheni (a second day). Hence yom ha-sheshi means the day of the sixth (Filwarg).) and the meaning of yom ha-shishi (the sixth day) is the day of the sixth sphere. (That is, the day when the sixth heavenly sphere (the sphere of Jupiter) exerts an astrological influence on the earth.) They say the same with regard to yom ha-shevi’i (the seventh day). However, they are wrong. Proof of their error is found in the teaching of the astrologers who tell us who the lord (That is, the dominant sphere.) of the sixth day is. (The astrologers say that the sphere of Venus is dominant on the sixth day (Weiser). Venus is the third sphere (Cherez). It should be noted that in the Romance languages Friday is called Venus’s day. Thus in Italian, Friday is known as venerdi and in French as vendredi.) The meaning of yom ha-shishi, then, is the sixth day from day one. This is also the meaning of the seventh day. We similarly find (Where the noun is not preceded by a heh and the adjective is (Filwarg).) ish ha-yisraeli (the Israelite man) (Leviticus 24:10) (J.P.S. translates: a man of Israel, taking man to be in the construct with Israel.) and many such cases, among them reki’a ha-shamayim (Gen. 1:20), (J.P.S. renders: firmament of heaven, taking firmament to be in the construct with heaven.) which should be rendered as “the firmament which is heaven.”
AND GOD BLESSED. A blessing means an increase in well being. On the Sabbath the body is blessed with a renewal of its reproductive strength and the soul with an increase in its intellectual and reasoning capabilities.
AND HALLOWED IT. No work was done on the Sabbath, in contrast to the other six days.
[WHICH GOD IN CREATING HAD MADE.] Its meaning is: God placed in the root of all the species the power to reproduce themselves. (I.E. explains asher bara Elohim la’asot (which God in creating had made) as follows: God created (bara) his creation in such a way that they would do (la’asot), i.e., reproduce themselves in the future. That is why bara is a perfect and la’asot is an infinitive (Cherez).) I disagree with the person who explains la’asot (had made) as having the same meaning as made (They interpret asher bara Elohim la’asot to mean, which God created and made. They maintain that la’asot, an infinitive, is to be interpreted as asah, a perfect (Filwarg). They also do not differentiate between bara and asah, and interpret “made” in verse 2 as created (Filwarg, Krinsky). For I.E.’s interpretation of bara see Gen. 1:1; for asah see verse 4.) and who, furthermore, insists that created and made are synonymous. Saadiah Gaon explains that the blessing and the holiness spoken of in this verse refer to those who observe the Sabbath. (According to Saadiah the blessing refers not to the Sabbath but rather to those who observe the Sabbath. We have translated according to Nachmanides’ rendering of I.E., which had a vav before sanctified.) They will be blessed and sanctified.
ויברך אלהים "And Elohim blessed" There are 3 different teachings about s’mikhai (Blessings) , And Elohim blessed Noaĥ(Gen 9:1). And on the other hand, "Elohim blessed Isaac. (Gen 48:15, Gen 25:11)" At the time when the world was created in the blessing of the Sabbath (Gen 2:3) and the world and in the days of Noah when all the first ones were lost and the world was renewed, it was necessary to bless a second time and blessed Isaac as it is in the Midrash until now I needed to bless my creation from now on the blessings will be entrusted to you.
ויברך אלוקים את יום השביעי. G'd blessed the seventh day. We need to know the exact nature of this blessing which the Torah does not spell out in this instance. Our sages (Mechilta Exodus 20,3) suggested that the blessing was the fact that while the Jewish people were in the desert an extra portion of manna descended on Fridays and they did not have to pick it up on the Sabbath. Such allusions are, of course, not the plain meaning of the verse. The plain meaning of the verse has nothing to do with isolated events two and half millenia in the future.
The fact is that this present world can function only on the basis of an adequate supply of life-sustaining food and drink. All man's physical needs are attained only through toil and a great deal of effort on his part. Such activities are of a very mundane nature. Inasmuch as G'd wanted to sanctify the Sabbath, He first bestowed a blessing on that day so that it should not be devoid of anything. Although the amenities of this "lower" world are not normally attained through asceticism, withdrawal into the four walls of the Torah academy, etc., but through preocccupation with the profane and the mundane, G'd provided His blessing so that not only would there be no lack of the physical comforts but an abundance. This abundance is expressed by the halachah requiring us to have two whole loaves of bread when reciting the benediction over the Sabbath meal, to eat at least three meals on that day, and to enjoy delicacies not eaten on the days of the week. One might have expected the blessing to be of a purely spiritual nature. By not mentioning a spiritual kind of blessing, the Torah alludes to the Sabbath having been endowed by G'd with blessings of a physical nature. This is also what the Zohar meant when it speaks about the abundance of all the six days of creation being channelled into the Sabbath.
כי בו שבת, for on it He rested, etc. Here too we must explore exactly what the Torah had in mind. We fall back on what we wrote earlier, that the world had lacked the ingredients which assured it of permanence until the Sabbath came into existence. Assuming that this was so, we must ask what had enabled the world to continue up until the Sabbath? Since the world obviously was able to carry on without the נפש it received on the Sabbath, why would its continued existence have been endangered only then?
We find that G'd has revealed the answer to this question in the Ten Commandments (Exodus 20,11) where the Torah writes: כי ששת ימים עשה השם את השמים ואת הארץ This means that at the time G'd created the universe He invested it with only enough power to endure six days for reasons known only to Himself and some kabbalists. G'd created one day which would be able to invest the world with staying power for another six days. If G'd had not created the Sabbath, the Tohu Vavohu preceding those six days would have returned and G'd would have had to start the process of creation ex nihilo all over again. Due to the infusion of the "soul" of the Sabbath the universe was placed on a more permanent basis, enabled to renew its batteries, so to speak. The words ובו שבת, mean that by means of this special day, the Sabbath, He was able to rest from all His work. The work referred to is that which only G'd could perform namely to create ex nihilo, something out of nothing. Had it not been for the Sabbath and its נפש, G'd would have had to repeat the process of בריאה, creation. The word עשה refers only to תיקון, improvement, repair. G'd rested from both aspects of creative activity.
When viewed in this light we can understand the statement of our sages that by reciting the benediction over wine on the Sabbath one becomes a partner to G'd in His creation of the universe (Shabbat 119). At first glance these words appear very forced. Who has ever heard of man becoming a retroactive partner in G'd's handiwork, something that He had long since completed? Besides, the act of reciting this paragraph from the Torah does not appear to be such a world-shaking effort that it would qualify us to become G'd's "partners!" What is the source of the statement in the Talmud? If the sages meant that the reward for reciting Kiddush is so great, should it not be awarded in public such as longevity, wealth, and physical prowess being granted to Sabbath-observers?
When we keep in mind my explanation thus far, it will be seen that the Talmud's statement is indeed most appropriate. In view of the fact that the Sabbath provides a secure existence for the six days following it after which another Sabbath repeats the same function, it follows that the very existence of the Sabbath equates with the existence of the universe. Unless there are people who observe the Sabbath there is no Sabbath, i.e. its existence has lost its meaning. Our rabbis have legislated that when one's life is in danger unless one desecrates a law of the Sabbath, one should desecrate a single Sabbath in order to remain alive and observe many subsequent Sabbaths. Assuming that there were no other Sabbath-observers at the time, what good would it do for the person whose life was in to skip the one Sabbath? The world would disintegrate before he would have a chance to observe another Sabbath! It follows that only Sabbath-observers keep the universe going. Therefore the Sabbath-observers have become G'd's "partners" by ensuring that G'd's universe survives for another six days. Observing the Sabbath means to preserve its holiness according to all its laws and customs. Ever since the creation of man the world did not lack at least one person who observed the Sabbath. Adam did so, his son Sheth, and many righteous people after him. Whenever one righteous person died, G'd had already arranged for another righteous person to be born. This chain of individual Sabbath-observers continued through Methusela, Noach, Abraham, Isaac, Jacob, etc., until the Jewish people introduced collective Sabbath-observance. According to our sages, The Israelites observed the Sabbath even while in exile in Egypt (Shemot Rabbah 1,32). The word בהבראם, when they were created, is the reminder that whatever the earth or the waters produced was possible only due to the act of creation G'd performed on the day they were created themselves.
When we wrote earlier (2,1) that the spherical world is kept in balance and thus in existence due to the desire of the respective creatures to cleave to the light which surrounds this sphere provided by the Creator, this does not contradict what we have written. Were it not for the Sabbath, no creature would have had sufficient intelligence and desire to want to cleave to the Creator. On that day they were provided with the potential to produce what they produced subsequently.
ויברך אלוקים את יום השביעי “G-d blessed the seventh day.” Rashi explains this by saying that the blessing consisted of the manna [which the Jewish people would not need to collect on the Sabbath during their wanderings in the desert, Ed.]. He also sees the word “He sanctified it,” as applying to the fact that manna did not fall on the Sabbath. With all due respect to his fame as a commentator, I do not believe that an interpretation which delays the effectiveness of a blessing for two thousand years into the future is what the Torah had in mind here. I believe that the blessing referred to a new phenomenon which became manifest on that day, namely that the light remained active throughout the twenty four hours of that day. On the Sabbath there was no visible difference between day and night and that is the reason we do not find the words “it was evening, it was morning,” in connection with that day. When the Torah added the words ויקדש אותו, “He sanctified it,” this means that G-d set the Sabbath apart, distinguished it from the other days. Whenever something is set apart from the norm the term “sanctified” is appropriate. When G-d instructed the Jewish people to be distinct, separate from the nations of the world (Leviticus 119,2), He used the phrase קדושים תהיו, “be holy,” i.e. be distinct, remain separate. Looking at our verse from a kabbalistic point of view, the words יום השביעי refer to the seventh emanation which is called עולם הנשמות, “world of the souls,” as it is the region in which the powers of the soul are rooted. This region therefore may aptly be described as the fountainhead of all blessings. During the six days of the week the soul may be compared to someone who is merely a guest without a home. On the Sabbath the soul is like a guest who has found a home. This is why the Torah used the word ויברך ה' את יום השביעי, “He conferred a blessing on that day,” i.e. the soul derives a blessing from its source on that day. As to the words ויקדש אותו, the meaning is that the blessing the Torah spoke of originated in a separate domain.
אשר ברא אלוקים לעשות. “which G-d had created to do.” The word לעשות in this instance refers to work which G-d did on the sixth day though it had originally been meant to be done on the seventh day (based on Rashi). Nachmanides sees in the sequence of the words שבת מכל מלאכתו אשר ברא אלוקים לעשות a hint that as of that day G-d no longer engaged in either the kind of creative activity He had engaged in on the first day when He created ex nihilo, nor the kind of activity He continued with during the remainder of the six days when He converted original matter into more refined matter. It is also possible to explain the words אשר ברא אלוקים, as referring to G-d “sealing” the whole מעשה בראשית, seeing that the repetition of the word אלוקים here needs justification. The Torah repeated these words in order to ensure that the reader would attribute the entire work of the six days of creation to a single Creator. He who had started it also completed it. The word לעשות on the other hand, teaches that He who had originated matter now instructed the various parts of nature to continue His work in accordance with the rules He had laid down. We have already mentioned a kabbalistic view of the additional word לעשות when we spoke about the seventh millennium. King David also hinted at such future developments when he composed his hymn (Psalm 92) entitled מזמור שיר ליום השבת., “a song for the Sabbath day.” During the course of that hymn he speaks of “the righteous who will bloom like a date-palm, like the cedar tree in Lebanon.” Intelligent readers will understand the mystical meaning of these words. [a reference to developments after the seventh millennium. Ed.] In the 51st chapter of Pirke de Rabbi Eliezer we read: “heaven and earth will undergo a metamorphosis and will reappear in a renewed version.” The verse in scripture from which this is derived is Isaiah 34,4 ונגולו כספר השמים, “and the heavens shall be rolled up like a scroll,” i.e. like man who reads a scroll and rolls it up when he has come to the end. Similarly, when the time comes, G-d will “roll up” the heavens like a book The prophet also speaks of a similar development occurring to earth when he said והארץ כבגד תבלה, “and the earth will become moldy like a garment” (Isaiah 51,6). The earth is compared to man who disrobes and folds up garments and then opens them and wears them again. G-d will perform something analogous to this with earth when the time comes. The root בלה is used in a number of scriptural verses to describe a process of destruction preceding a renewal. Rabbi Eliezer says specifically that this will be the process experienced by heaven and earth, and that just as we find in nature that a leaf will wither on the vine, or that the fruit will shrivel on the fig tree (Isaiah 34,4) only to be regenerated, so this will happen to the universe G-d has created. The lesson to be learned from such a phenomenon is that there is a G-d who causes disintegration but that He Himself is not subject to such disintegration. Thus far Pirke de Rabbi Eliezer. You must appreciate that the first seven days (including the Sabbath) of creation are intended to acquaint us both with what happened once and with what will happen again. They are symbolic of the six thousand years the universe will endure in its present form and the one thousand years during which it will undergo a total transformation. Bereshit Rabbah 8,2 states that in G-d’s calendar one day is equivalent to a thousand years in our calendar. This insight is based on Psalms 90,4 כי אלף שנים בעיניך כיום אתמול, “for one thousand years in Your eyes are like yesterday.” It is clear that there is an allusion to something which will occur in the future in the millennium corresponding to the report of every single day of the creation as portrayed by the Torah. The first day on which light was created alludes to the first millennium during which Adam was alive. Adam was considered the light of the terrestrial world. When you consider that in the report of the first day the Torah mentions light five times and darkness only three times, you can understand that during this millennium light, i.e. goodness and peace, gradually asserted itself over darkness and the evil which darkness symbolises. The second day of creation, on the other hand, symbolises the second millennium during which the deluge occurred. This is the reason that the word טוב does not occur in the report of that day of the creative process.This is also why we do not find the words ויהי כן, “it remained thus,” until the end of verse seven instead of immediately after the directive in verse six that a heaven should become manifest. Our sages considered the absence of the mention ”it was good” on the second day as so serious that they discouraged people from commencing major undertakings on Mondays, the second day of the week. It is not appropriate for man to commence an enterprise on a day when G-d “lost” His world to the deluge. If you have been under the impression that our sages discouraged new undertakings on Mondays because they considered this a bad omen, please reconsider. The fact is that the evening of the second day (Sunday night) commences under the aegis of the horoscope צדק (Jupiter), whereas by day the second day of the week is under the aegis of the לבנה, the moon, both of which constellations are positive; these planets symbolise light and uprightness. It would therefore be appropriate to commence undertakings on such a day which seems to augur well for people. How then could the sages have forbidden such a thing except for man to commemorate G-d’s dismay at the need to have destroyed so many of His creatures? The third day corresponded to the third millennium; on that day the word כי טוב occurred twice. The first time the words occur they symbolise the cancellation of the decree to destroy the earth by means of a deluge; the second time these words refer to what occurred in the year 2448 when G-d revealed Himself to His people and gave them the Torah Just as G-d had given permission to earth on the third day to produce vegetation and that vegetation had remained hidden at the threshold of earth waiting to reveal itself until Adam the crown jewel of creation came into existence, so the third millennium was reserved for the Jewish people who are reported in Exodus 1,7 to have been fruitful and to have been multiplying in Egypt during that millennium. The sanctity and spiritual superiority of the Jewish people had remained hidden from the world until they received the Torah at Mount Sinai. The fourth day of creation corresponds to the fourth millennium, the period during which the Jewish people accumulated more wisdom than any other nation. The two great luminaries allude to the written and the oral Torah respectively. The “great luminary” symbolises the written Torah, whereas the “small(er) luminary”, the moon, symbolises the oral Torah. The stars which are always considered as part of the moon’s domain, represent those parts of the oral Torah which, though not necessarily the last word in halachah, nonetheless provide great moral lessons for the Jewish people. The fifth day symbolises the period during which the Jewish people were in exile amongst the nations of the world who have been compared to נפש החיה הרומשת על הארץ, ”the living creatures which crawl on earth.” This is the reason that the words ויהי כן, “it remained thus,” are absent at the conclusion of the Torah’s report of what transpired on that day. It is a hint that our exile will not go on forever, but that in the end we will experience redemption. The sixth day corresponds to the sixth millennium (which at the time of writing by our author was barely 50 years old). Just as the Torah reports at the beginning of its report of that day that the earth brought forth all manner of animals including those that creep, so the sixth millennium finds us in exile at its beginning. The various beasts were created before the “sun” shone on earth, a period when they reigned supreme on earth. This is the meaning of Psalms 104,22 תזרח השמש יאספון, “once the sun shines they will be gathered in.(to their dens). ”Adam was created after the sun had begun to shine as this was the time when he would rule. The psalmist in Psalms 104,23 again refers to this when he says יצא אדם לפעלו, “Adam will set out to do his work.” Just as Adam took control on the sixth day of creation, something alluded to in the words “let us make Adam,” so the Messiah will arrive and take control of the earth during the sixth millennium after a tenth of that millennium has passed, corresponding to the hour at which the sun rises in the morning. The reference is to the משיח בן דוד, the Messiah who is the descendant of David, the final Messiah. It has been written of this Messiah וכסאו כשמש נגדי, “and his throne is as the sun before Me.”(Psalms 89,37). It is he who is meant when the Torah spoke of Man as being made in the image of the Lord. Daniel 7,13 describes him as ארו עם ענני שמיא כבר אנש אתי הוה , “and behold! With the clouds of heaven, one like a man came.” This is presumed to occur 118 years into the sixth millennium if Daniel’s prediction in chapter 12 ,17 will prove accurate... [Seeing that the commentators obviously misunderstood Daniel’s calculation of when the Messiah would come, as the time has long passed, I have omitted explaining how our author believes that Daniel arrived at his calculation. Ed.] ...The seventh day corresponds to the seventh millennium, which will be all Sabbath. All this will occur after the arrival of the Messiah and the resurrection of the dead will have been completed. All the people resurrected will participate in this “Sabbath,” and will enjoy indescribable physical and spiritual pleasures. I believe it is this period to which both Hillel and Shammai alluded when they said (Beytzah 16) מחד שביך לשביתך, “from the first day (of the week) prepare already for your Sabbath.” This statement did not only refer to the need to prepare superior food to honour the forthcoming Sabbath physically, but it also meant that we are to prepare ourselves spiritually at all times for the eventual Sabbath in that millennium. Although Hillel phrased this principle differently, both scholars alluded to the same thing. Our mental focus should not be restricted to the daily problems but we should prepare ourselves spiritually for the millennium which bears the name “Sabbath.”
ויברך, this refers to the addition of something beneficial. The seventh day is distinguished by the fact that it enjoys additional good, i.e. additional Divine blessings. These consist of the fact that the Jew is afforded an opportunity to study Torah in a quiet unhurried setting, allowing him to derive the maximum benefit from such study. G’d extended this blessing at the time when He commanded the Jewish people to observe this day as a day of “rest” by sanctifying that day.
ויקדש אותו, the day was to be sacred in the sense that it is set apart from other days precisely because the Jewish people treat it as such. In other words, its sanctity is due to the way the Jewish people relate to it. This day constitutes a visible sign linking G’d and His people, i.e. that they, just as He, are holy through observing the Sabbath which by itself is testimony to the fact that G’d created the universe. It is a statement aimed at all of mankind announcing that the existence of the universe did not precede the existence of G’d. A researcher has stated that there is a fish in the ocean which does not swim on the Sabbath, spending the entire day resting near the beach or near a rock. Our sages (Sanhedrin 65) describe the river Sambatyon as carrying huge stone down from the mountain every day of the week except on the Sabbath. This is why it is called Sabbatyon. They report further (Bereshit Rabbah Albeck edition pages 92-93) that the hostile Roman governor Turnusrufus asked Rabbi Akiva (in a sarcastic manner) how the Sabbath was different from the other days of the week. He answered: “what makes one warrior greater than another warrior?” Thereupon he told him that G’d had made it such. Turnusrufus enquired how Rabbi Akiva could prove this. Rabbi Akiva then told him about the strange phenomenon of the river Sambatyon resting on that day and not hurling stones down from the mountain. This simply proves that G’d, the Creator, has equipped His creatures with a sign indicating to them that the universe is the product of His creative activity, and had not preceded His existence. Our sages (Bereshit Rabbah 11,1) also explain the sequence of ויברך...ויקדש in our verse in this fashion when they say ברכו וקדשו במן, “He blessed it and sanctified it by means of the manna,” i.e. by the fact that on that day the manna did not descend from the celestial regions, seeing that G’d already provided a double portion on the previous day.
"That God created to do/make." To do/make from then on. He created them in the six days of creation, so that from then on every species would make its descendants, according to what they are.
AND G-D BLESSED THE SEVENTH DAY AND HE SANCTIFIED IT. He blessed it through the Manna. [On all other days of the week there fell one portion per person, whereas on the sixth day — the eve of the Sabbath — a double portion fell.] And He sanctified it through the Manna [by not having it fall on the Sabbath]. And the verse is written here with reference to the future. Thus are the words of Rabbeinu Shlomo [Rashi] as quoted from Bereshith Rabbah. (11:2.) In the name of the Gaon Rav Saadia (Mentioned in Ibn Ezra here.) they have said that the blessing and sanctification refer to those who observe the Sabbath, meaning that they will be blessed and sanctified. However, from the intimation of the verse it does not appear that it refers to something which will happen in the future. And Rabbi Abraham ibn Ezra said that the blessing signifies additional well-being, that on the seventh day there is a renewal of procreative strength in the body, and in the soul, a greater capacity in the functioning of the reasoning power. And He sanctified it by not working on it as He did on the other days. Now Ibn Ezra’s interpretation is correct to those who believe in it for this additional well-being he speaks of is not perceptible to human senses. The truth is that the blessing on the Sabbath day is the fountain of blessings and constitutes the foundation of the world. And He sanctified it that it draw its sanctity from the Sanctuary on high. If you will understand this comment of mine you will grasp what the Rabbis have said in Bereshith Rabbah (11:9.) concerning the Sabbath: [“Why did He bless the Sabbath? It is] because it has no partner,” (“Because it has no…” (l’phi sh’e) is a direct quote from the Midrash there. (See Theodore’s ed. of Bereshith Rabbah, p. 95, variants.) In the printed edition of the Midrash, the word l’phi (because) is missing.) and that which they have further related [that G-d said to the Sabbath]: “The congregation of Israel will be thy partner.” And then you will comprehend that on the Sabbath there is truly an extra soul.
WHICH G-D IN CREATING HAD MADE. The work which should have been done on the Sabbath, He did in the double work which He executed on the sixth day, as it is explained in Bereshith Rabbah. (11:10.) So says Rashi. Rabbi Abraham ibn Ezra, however, explained simply that His work refers to the roots of all species to which He gave the power to make [i.e., to produce] after their own kind. [Thus the verse would translate: which G-d had created in order to make it.] To me, the explanation appears to be that He rested from all His work which He created out of nothing; to make from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word la’asoth (to make) is connected with the expression above in the verse, that in it He rested from all His work which He created from making, [thus making the word la’asoth to be understood as mila’asoth (from making)]. So also are the verses: Until he ceased ‘lispor’ (Genesis 41:49.) (to count), which means milispor (until he left off counting); And they ceased ‘livnoth’ (to build) the city, (Ibid., 11:8.) which means milivnoth; Take heed to yourselves, that ye go not up into the mount; (Exodus 19:12. Aloth (going up) should be understood as me’aloth (from going up).) And they departed not ‘mitzvath’ (the commandment of the king, (II Chronicles 8:15.) which should be understood as mimitzvath (from the commandment); and thus in many other cases. Know that in the word la’asoth (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said: (Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides.) “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said: (Avodah Zarah 9a.) “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world (Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.”) and who recognized his Creator. Perhaps Enosh did not worship idols (See further, 4:26, Rashi.) until the death of the first man. On the second day G-d said, ‘Let there be a firmament… and let it divide,’ (Above, 1:6.) for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones — (See Note 225 above.) were separated from the wicked, who were punished in water. On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old, (In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old.) for then he began to call the name of the Eternal. A righteous shoot (Jeremiah 23:5.) did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: And the souls that they had gotten in Haran (Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.)) — and he commanded his household and his children after him, and they shall keep the way of the Eternal, to do righteousness and judgment. (Ibid., 18:19.) This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed. Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day. On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” the children of Israel had light, (Exodus 10:23.) for the glory of the Eternal filled the house of the Eternal, (I Kings 8:11.) and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog. (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed. On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag, (Habakkuk 1:14-15.) and no one seeks the Eternal. On the sixth day in the morning, G-d said: ‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’ (Above 1:24.) Their creation took place before sunrise, even as it is written, The sun ariseth, they withdraw, and crouch in their dens. (Psalms 104:22.) Then man was created in the image of G-d, and this is the time of his dominion, as it is written, Man goeth forth unto his work and to his labor until the evening. (Ibid., Verse 23.) All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms that knew not the Eternal, (Judges 2:10.) will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day (In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day.) — the redeemer will come, as it is said concerning him, And his throne is as the sun before Me. (Psalms 89:37.) This is the son of David, who was formed in the image of G-d, as it is written, And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom. (Daniel 7:13-14.,) This will take place one hundred eighteen years after the completion of five thousand years, (This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter.) that the word of the Eternal by the mouth of Daniel might be accomplished: (See Ezra 1:1.) And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days. (Daniel 12:11. Yamim here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse.) It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, dreadful and terrible, and strong exceedingly, (Ibid., 7:7. Ramban refers here to rise of Islam.) and approaching the truth more than the preceding ones. The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.” (Tamid VII, 4.) And may G-d guard us during all the days and set our portion with His servants, the blameless ones.
ויברך אלוקים את יום השביעי , when the seventh day arrived, G’d had already created and placed in position all the needs of His creatures, including their food supply, so that it turned out that the Sabbath day was blessed with everything good. (compare author’s comment on Exodus 20,10) [I assume that this comment is based on the fact that if G’d had not created anything on that day, and especially, seeing the comment is written completely out of context, it must have referred to something which had occurred previously. Ed.]
ויברך … ויקדש AND GOD BLESSED … AND HE SANCTIFIED — He blessed it through the Manna, that on all other days of the week there should fall for them (the Israelites) an Omer for each person, whereas on the sixth day there should fall twice as much of that bread. So, too, He sanctified it through the Manna, that it should not fall at all on the Sabbath (Genesis Rabbah 11:2). This verse is written here with reference to what would happen in the future.
אשר ברא אלהים לעשות WHICH GOD IN CREATING HAD MADE — The work which should have been done on the Sabbath He did in the double work which He executed on the sixth day, as it is explained in Genesis Rabbah 11:9.
ברך, segnen, wie oben bei der Tier- und Menschen-Schöpfung. Gott stattete den siebten Tag mit der Kraft des Gedeihens, der Blüte, der Vermehrung, der immer reicheren Fülle des von ihm zu Erzeugenden, mit der Kraft der Erreichung seiner hohen Bestimmung an dem Menschen aus, ויקדש אותו: und stellte ihn hoch und heilig, unantastbar ewig und unvergänglich hin. קדש drückt die völlige, von keinem Gegensatz mehr erreichbare Entschiedenheit, das Absolute, aus. Daher קדוש: die völlige, von keiner Trübung mehr erreichbare Hingebung an alles Gute und Edle, jener sittliche Zustand, in welchem gar kein Kampf mehr mit dem Sinnlichen vorhanden ist, und קדש die entgegengesetzte völlige Hingebung an das Sinnliche, in welchem der Widerstand der besseren sittlichen Natur völlig erloschen. (Vgl. כבוד: der Eindruck des geistigen Gehalts, und כבד des materiellen; שלום: die innere geistige Harmonie, und שלם: die materielle Ganzheit.) Daher ist קדוש auch das gegen alle Vergänglichkeit Geschützte. Das absolut Reine ist auch das absolut Ewige, והיה הנשאר בציון והנותר בירושלם קדוש יאמר לו כל הכתוב לחיים בירושלם (Jes. 4,3) מה קדוש לעולם קיים אף הם לעולם קיימים Sanhedrin 92a.) (Der Gegensatz: חלל ,חול, das Getötete, der Vergänglichkeit Verfallene.)
Gott segnete also den siebenten Tag und heiligte ihn, gab ihm die Kraft, die geistige und sittliche Erziehung des Menschengeschlechtes zu vollbringen und stellte diese Erziehung als das absolut Siegreiche, gegen alle Trübung und Vergänglichkeit unantastbar Gesicherte hin. Warum? "Weil er ja mit diesem Erziehungsmittel der Menschheit von allem seinem Werke aufgehört hatte", weil es das Letzte und seine Bestimmung ja das Ziel der ganzen geschaffenen Erdwelt ist, und Gott ja diese Erdwelt von vorn herein ins Dasein gerufen hatte, um dieses Ziel herbeizuführen. Wäre der Mensch unfrei wie die übrigen Geschöpfe, es wäre das Gotteswerk mit dem sechsten Tage abgeschlossen. Weil aber der Mensch frei geschaffen und diese ihn selbst über die Engel erhebende Freiheit notwendig auch die Möglichkeit des Irrtums und der Verirrung bedingt, der Mensch vielmehr zur freien Anerkenntnis des Wahren und freien Übung des Guten erst heranerzogen werden soll: so ist nun freilich Gottes Werk in der Natur geschlossen, allein sein Wirken in der Geschichte des Menschen und die Fortgestaltung der natürlichen Verhältnisse für dieses Erziehungsmittel seines Waltens in der Menschheit hat eben damit begonnen: ב׳ר יא׳) ממלאכת עולמו שבת ממלאכת צדיקים ורשעים לא שבת). Diese Erziehung des Menschengeschlechtes zu seiner geistigen und sittlichen Adamshöhe war aber dem Schabbat anvertraut, die ganze Folgegeschichte der göttlichen Waltungen und Offenbarungen haben gar keinen anderen Inhalt, als den Schabbat zum Siege zu führen und ihm — wie das die Weisen tief sinnig ausdrücken — immer mehr בני זוג, immer mehr ihm sich vermählende Träger zu schaffen. Darum segnete er ihn und heiligte ihn, und die Bürgschaft für die unabweisbare Erreichung dieses geistigen und sittlichen Zieles des Schabbats liegt darin, daß: אשר ברא א׳ לעשות ,daß Gott diese Welt nicht nur für dieses Ziel gestaltet, sondern sie, Stoff und Kraft derselben, für dieses Ziel geschaffen. Diese Wiederholung des אשר ברא am Schlusse der Schabbaturkunde und der Schöpfungsgeschichte ist der Granitfels, auf welchem das Ganze ruht. Derselbe Gott, der das geistig und sittlich freie Ziel der Menschheit gesetzt, derselbe Gott hat ja für dieses Ziel die ganze stoffliche, sinnliche und geistige Welt — יש מאין — frei ins Dasein gerufen. Es kann somit in dieser ganzen Welt nichts sein, was diesem freien, geistigen und sittlichen Menschenziele hindernd in den Weg träte, ja was nicht ganz eigentlich diesem Ziel entspräche und seine Erreichung förderte. Diese allmähliche Gewinnung des Menschen für das Wahre und Gute war von vornherein Gottes Absicht. Darum ist die Verwirklichung dieses Zieles das einzige, dem der Sieg unverlierbar sicher und gewiß ist. Die freie Erschaffung der Welt durch Gott aus nichts (הידוש העול) ist nicht nur der Grundstein aller menschlichen Wahrheit, sie ist auch und mehr noch der Grundstein aller menschlichen Sittlichkeit.
ויברך אלוקים את יום השביעי, this refers not only to the first Sabbath but to all subsequent Sabbath days. G’d endowed every Sabbath with this blessing so that it would more readily accommodate the additional “soul” He grants Jews on that day. Job 33,30 describes this phenomenon as לאור באור החיים, “designed that he may bask in the light of life.” Our sages (Beytzah 16) state that the words שבת וינפש in Exodus 31,17 refer to the loss of this additional soul at the end of the Sabbath.
He blessed it through the manna... but on the sixth dayou might ask: Why is this a blessing? It would be a blessing if there was more on Shabbos than during the week, yet Shabbos had only an omer per person like the other days. An answer is: The manna that fell each day was a blessing, for it is written, “and sanctified it,” [meaning] that Shabbos was sanctified and no manna fell then. Nonetheless it had the blessing of the manna, for the sixth day was doubly blessed. Thus, “He blessed it” means that the blessing was not interrupted on Shabbos. (Re’m) An additional answer is: “He blessed it through the manna” means the manna did not spoil. On other days, leftover manna would spoil by the next day, as it is written (Shemos 16:20), “Some men left some over until morning. It became wormy and putrid.” However, if people would eat only a half omer [on Friday], and leave an omer and a half for Shabbos, it would not spoil. This is Shabbos’ additional blessing. (Maharshal) It seems, [as an additional answer,] that the blessing [of Shabbos] was the manna’s increasing and sufficing for three meals, while the other days the manna yielded enough for only two meals. (Divrei Dovid) It is amazing that in recounting the world’s Creation, it would say “blessed” and “sanctified” just because of the short time — forty years — that the manna came down. Thus it seems that this teaching means as follows: Hashem sanctified the Shabbos as a day that we may not do anything for material needs, such as work and business, nor even walk and speak in the same manner as he does during the week. Thus, due to our evil inclination which will tell us, “What shall we eat... we will not sow, and we will not gather in our produce!” (Vayikra 25:20) the Torah first tells us: “Elohim blessed the seventh day.” I.e., Hashem doubled the blessing on the sixth day so that the day of Shabbos may then be sanctified, and no work need be done. Otherwise a person might think he will lack bread, and be unable to restrain himself in the face of monetary loss. And this blessing and sanctity was not only with the manna. But each Shabbos, Hashem proclaims: “Borrow on Me [i.e., on My credit] and I will pay” (Beitzah 16b), involving blessing and sanctity. The manna was mentioned because we saw with our own eyes its great miracle of “The one who had taken less, was not lacking” (Shemos 16:18). And since there was no one to keep Shabbos at the time of Creation, for the mitzvah had not yet been given, Rashi commented, “This verse is written with reference to the future,” meaning when the Jews will keep Shabbos, not only in the time of the manna. (Nachalas Yaakov)
The work which was to have been done on Shabbos Rashi knows this] because לעשות implies [doing in] the future. Otherwise it should have written, “Which Elohim had created and made.”
Due to the unique nature of the Sabbath, God blessed the seventh day and sanctified it with additional holiness; because on it He rested from all His works that God created to make.
ויברך ויקדש, “He blessed and sanctified.” Rashi explains that the words ויברך ויקדשrefer to the manna. During the weekdays one omer of manna per person fell from the heavens, and on the Sabbath eve twice the amount, so that the Sabbath was sanctified by no manna descending. Rav Saadyah gaon explains that the blessing and sanctity are granted to those who observe the Sabbath in accordance with halachah. Ibn Ezra explains the blessing bestowed on the Sabbath as additional strength granted to the bodies to enable them to procreate and the additional mental and spiritual dimension known as נשמה יתירה, “additional soul,” which Jews enjoy on that day.
ויקדש אותו, “He sanctified it.” This day is not slated for work being performed as are the six working days.
אשר ברא אלוקים לעשות, “which G’d had created to be developed further.” According to Rashi the meaning is that work (of a creative nature) originally intended to be carried out only on the seventh day, was moved forward so that G’d performed it already on the sixth day. According to Ibn Ezra the verse tells us that G’d enabled the various creatures, including plants, to be able to procreate and ensure their continued existence on earth Nachmanides holds that as of this day G’d desisted from any creative activity which was known as בריאה, i.e. creating matter out of no tangible raw material, יש מאין, “ex nihilo.” The meaning of the additional word לעשות, is that G’d did not even put finishing touches to phenomena He had already created in their primitive state. Nachmanides adds that we should know that the expression ששת ימים does not only refer to the six days of creation in a literal sense, but to the entire projected length of time this universe is to endure, i.e. 6000 years. This is why our sages described the length of a “day” in terms of G’d’s calendar as equivalent to 1000 years of our calendar. During the first two days the universe consisted completely of water. These “days” are an allusion to the 2000 years described by our sages a tohu, a degree of chaos, seeing that nothing had been completed during these two “days.” Seeing that during these 2000 years no one proclaimed the name of the Living G’d, our sages described this era as תהו. The first day during which light had been created is basically the period of close to 1000 years during which Adam lived, It is quite possible that even Enosh did not turn to idolatry until Adam had died. The second day which saw the creation of the heavens, etc. also produced a Noach who, with his sons, was righteous, whereas the rest of mankind was doomed to destruction during that millennium. Mankind was destroyed by water, another sign that this was the dominating influence during that era. The third day, i.e. also the third millennium, saw the emergence of an Avraham who was 48 years of age at the beginning of that millennium. Avraham was the first human being who succeeded in attracting many people to worship G’d as the only deity. He had begun converting people years before G’d told him to leave Charan and to move to what was then the land of Canaan. It was also the millennium during the middle of which Torah was revealed to the Jewish people at Mount Sinai. It is important to remember that with the onset of dusk after sunset the following day has already begun. [Avraham’s being born in the year1952 after the creation of Adam is considered as if he had been born during dusk of the second “day,” a stage preparatory to the third day (millennium).] Observance of the commandments of the Torah is equivalent of “the World having produced its fruit.” The fourth day, (or millennium) during which the sun and moon were created also produced the first Temple which Solomon built in Jerusalem. (72 years into the third millennium). This millennium lasted until 172 years after the destruction of the first Temple. The day the Temple was consecrated was a day of light when heavenly fire descended to consume thousands of sacrifices. The glory of G’d filled the Temple and the heavenly fire was reposing on the altar as does a lion that has eaten his fill. In other words, Israel’s light shone forth at that time as did the sun when placed in orbit for the first time. From that time on Israel’s glory diminished fairly steadily culminating in exile of the people and the subsequent minor rally during which the second Temple was built, a period which can be best compared to the kind of night during which the moon is the only source of light available. The fifth day which produced most of the living creatures of the water and the birds of the sky, is symbolized by the fifth millennium, commencing 172 years after the destruction of the second Temple. This was an era to which the verse in Chabakuk 1,14-15 can be compared. The prophet there writes: ותעשה אדם כדגי הים כרמש לא מושל בו. כולה בחכה העלה יגורהו בחרמו ויאספהו במכמרתו עלכן ישמח ויגל. “You have made mankind like the fish of the sea, like creeping things that have no ruler. He has fished them all up with a line, pulled them up in his trawl and gathered them in his net. That is why he rejoices and is glad.” [The prophet complains about the apparent absence of G’d’s providence during this millennium when human beings were treated as if they were fish in the sea with no value to their lives. Ed.] This era did not produce men of caliber who sought the nearness of their Creator. (Isaiah 31,1) On the morning of the sixth day the earth produced various land-based mammals, all of this occurring prior to sunrise as alluded to in Psalms 104, 22 תזרח השמש יאספון ואל מעונתם ירבצון, “by the time the sun rises they came home and crouch in their dens.” Following this, man was created in the image of G’d on the sixth day (sixth millennium) Then commenced the period of man’s dominance as described in the subsequent verse in Psalms 104,23יצא אדם לפעלו ולעבודתו עדי ערב, “man then goes to his work, to his labour until the evening.” David describes the sixth millennium during the early part of which the “animals” roam the world more or less unimpeded. These “animals” are humans who do not know their Creator, and therefore are hardly better than animals. After man’s creation, described as part of sunrise, will come the redeemer, scion of the house of David, who has been made in the image of the Lord of whom it has been written: (Daniel 7,13) וארו עםי ענני שמיא כבר אנש אתה הוא ועד עתיק יומיא מטה וקדמוהי הקרבוהי ולה יהיב שלטן ויקר ומלכו, “and behold with the clouds of heaven, one like a man came; he came up to the Ancient of Days, and they brought him before Him. He gave him dominion, glory and kingship, peoples nations and languages.” [although our author is quoting Nachmanides he has left out several sentences, perhaps he did not have the updated text that we have nowadays thanks to Rabbi Chavell.] It would seem from the Torah’s terminology which uses the same words to describe two different scenarios, i.e. days and millennia, that at the beginning of the sixth millennium an especially powerful and violent nation will emerge, a nation and religion which will be more monotheistic than previous ones. [reference to Islam. Ed.] The seventh day is the Sabbath, which in terms of millennia describes the future known as עולם הבא, an idyllic state involving מנוחה rest in a positive sense, something which the sages speak about. Some commentators see in the word לעשות the opposite of עשה, i.e. something G’d had done already, a reference to the spiritually negative forces in the universe, the מזיקים, the potential for which G’d had created. The phenomena have not been equipped with a body, hence the word לעשות describes them in their incomplete state. Still other commentators see in the word לעשות instructions to existing phenomena such as earth, water, etc., [in other words “nature” Ed.] to continue the process as it no longer involved anything basically new. From now on man would be the product of his parents, a reproduction of the ongoing process here called לעשות. In the Midrash the wordלעשות is understood to refer to something G’d had deliberately omitted to create at the time, i.e. the רוח צפוני the north wind. This wind would be put to use when it is time to judge the idolaters in the future. G’d will challenge them by saying to them that if there is any substance to their deities, He challenges them to produce the north wind which He had left in reserve for their expertise. If they would prove unable to produce this north wind, they would be convicted of having worshipped totally useless phenomena as deities. The reason why the Torah does not conclude with the words ויהי ערב ויהי בוקר יום שביעי, “it was evening and morning the seventh day,” is that the Jewish people would honour the Sabbath by commencing it before the end of the sixth day, thus lending it an extra measure of sanctity.
“And He blessed, and He sanctified” [2:3]. The Holy One blessed the Sabbath so that the person has an additional soul, in addition to the one during the week. (B. Bezah, 16a.) Therefore, when the Sabbath ends we recite the blessing over spices, because a soul has departed.
“And He sanctified” [2:3]. The Holy One sanctified the Sabbath and did not work on the Sabbath. (Hizkuni, Genesis, 2:3.) “Because on it God ceased from all the work of creation that He had done” [2:3]. That is to say, the six days are essentially related to the six thousand years that the world will exist. On the first day, the light was created, corresponding to the first thousand years that Adam lived. This was the light of the world through which he recognized his creator. On the next day He created the heaven between the waters and the heaven separated the waters. This corresponds to Noah who was separated from the evildoers who were in his generation. They were drowned in the waters during the Flood. “It was good” is not written for the second day because the Flood corresponds to the second day. On the third day, the earth was seen and trees and fruits grew. This corresponds to the third thousand years after the creation of the world and Abraham was born during this time. His children accepted the Torah and commandments that are equivalent to the fruits of the world. On the fourth day, two lights were created, one large and one small. These correspond to the fourth thousand years during which the two Temples existed and were a great light for Israel. On the fifth day, birds and fish in the water were created. They correspond to the fifth thousand years that we are in exile and we are free as birds among the nations and we are hunted like fish, without mercy. On the sixth day, the person was created. This corresponds to the sixth thousand years when the Messiah will come. Just as Adam was created in God’s image, so too the Messiah is anointed by God and the spirit of the Holy One will rest on him. Therefore one rests on the Sabbath corresponding to the rest we will have in the days of the Messiah. (Ramban, Genesis, 2:3.) The Rabbati writes in this Torah portion that the Holy One blessed the Sabbath that one should honor it with good food and the Holy One will make him wealthy. Rabbi Hiyya the son of Abba said: one time a householder in the city of Lydda invited me to his house. He placed before us a table made of silver that was carried by sixteen men. On that table were all the things that were created during the six days of creation. A child sat in the middle of the table and called out, “The earth is the Lord’s and all that it holds, the world and its inhabitants” [Psalms, 24:1]. This means, everything belongs to God, the whole world and everything that is in it. That is to say, they called out this verse so that the householder should not boast and be arrogant. I said to him, what kind of merit did you have that you were worthy to have a great fortune. He answered that he was a butcher and every time that he had a good cow, he kept it for the Sabbath, from Sunday until the Sabbath. I said to him, I know well that the Holy One gives good fortune and blessing and similar things to those who honestly observe the festivals with food. God also rewards him in this world and makes him wealthy. (Genesis Rabbah, 11.4.) The Rabbati also writes in this Torah portion. Rabbi Tanhumah said: a story happened to a nobleman. He sent his servant on the eve of Yom Kippur to buy fish. When the servant reached the fishmonger, a Jewish tailor also came there and competed with the nobleman for the fish and paid twelve ducats for it. The tailor took the fish and the nobleman was angry with the servant that he had no fish. The servant responded that a Jewish tailor purchased the fish for twelve ducats. The nobleman sent for the Jew. The nobleman asked him: why did you pay more for the fish than my servant? The Jew said to him, how could I not buy fish and other good things? Tomorrow, we have a day where the Holy One forgives our sins that we commit the whole year. How could I not be happy? The nobleman responded, you are right. The same tailor split the fish and found a pearl in it, from which he was able to live well for the rest of his life and he no longer had to be a tailor. (Genesis Rabbah, 11.4.) Rabbi Eliezer said in the name of Rabbi Yose. The Holy One blessed the Sabbath with good taste, so that the food on the Sabbath tastes better than during the weekdays. Rabbi [Judah the Prince] invited the emperor Antoninus to a banquet on the Sabbath. He served the emperor cold food and it tasted very good to him. Later, he made another banquet during the week and served him warm food. The emperor said to Rabbi [Judah], give me the cold food since it tastes better. Rabbi [Judah] responded that there was the lack of spices in it. The emperor said: don’t I have enough spices in my treasury? Rabbi [Judah] responded, the spice is the Sabbath, the day that is blessed with good taste. (Genesis Rabbah, 11.4.) The evil Turnus Rufus asked why is the Sabbath better than the other days of the week. Rabbi Akiva answered him: why are you more important than other people? He answered that the king made me important and wants that I should be respected. Rabbi Akiva said: the Holy One also wants that the Sabbath should be more respected than the other days. The evil one said: and with what do you want to prove that the Sabbath is better and that God ordered it? Rabbi Akiva said: the river Sambatyon, which is violent the whole week, rests on the Sabbath. The king said: this one wants to lie brings proofs from distant places, where none our people have visited. Rabbi Akiva responded: go and see if you can bring up a dead person [from the grave] by means of magic on the Sabbath. During the whole week one can bring up the dead, but on the Sabbath one cannot bring up any of the dead. The same evil person went and tried it and brought his father out of his grave and during the week he rose. On the Sabbath he did not want to rise and on Sunday, after the Sabbath, he again brought him up and asked him. My dear father, have you become a Jew since your death and observe the Sabbath, like the Jews? His father answered, those who don’t observe the Sabbath in this world must observe the Sabbath in the other world. The evil one then asked, and do you work during the week? His father answered that we are judged all week in Gehenna and on the Sabbath we have rest. (Genesis Rabbah 11.5.) Some sages say that the Sabbath was blessed. Every day has a colleague; Sunday has a colleague, Monday. Tuesday has a colleague, Wednesday, and Thursday has a colleague, Friday. However, the Sabbath is alone without a colleague. Rabbi Samuel the son of Nahman says: the Sabbath was blessed that one does not postpone the Sabbath for any other festival. One even postpones Yom Kippur occasionally, so that it does not fall on Friday or Sunday. This is so that a dead person should not be required to lie two days [before burial], Friday and Saturday or Saturday and Sunday. However, the Sabbath is never postponed. Thus, the Sabbath said before the Holy One. Lord of the Universe, why don’t I have a colleague? The Holy One said to the Sabbath, Israel will be your colleague. Indeed, this happened at Mount Sinai. The Sabbath said: “Remember the Sabbath day” [Exodus, 20:8]. This means, remember what you promised me that Israel should rest on me and be my colleague. (Genesis Rabbah, 11.8.)
And God blessed the seventh day and hallowed it because on it He rested from all His work that God in creating had made. (Genesis 2:3)
On Sabbaths and holidays, (These are days of joy and thanksgiving when pleading and supplication are not appropriate. We are content with the world as it is and focus on its completeness.) one recites seven blessings in each of the four [Amidah] prayers (See Chapter 1, Halachah 8.) of that particular day: the first three, the last three, (i.e., These six blessings are recited without change in all of the Amidah prayers as stated in Chapter 1, Halachah 9.) and one in the middle, appropriate to that particular day. (in place of the requests mentioned during the week.) On Sabbaths, one concludes the intermediate blessing with "who sanctifies the Sabbath." (since after the creation of the world, God "blessed the seventh day and made it holy" (Genesis 2:3 .) On the festivals, (i.e., Pesach, Shavuot and Sukkot) he concludes with "who sanctifies Israel and the appointed times." (As opposed to the conclusion of the blessing on Sabbath, the blessing of the holidays first mentions the sanctification of Israel and then of the specific time. The sanctification of the holidays is determined by the Jewish people since the exact date of each festival is based on the establishment of Rosh Chodesh (the first day of the month) of that particular month. In Hilchot Kiddush Hachodesh 2:10, the Rambam explains that we are obligated to rely on the day established Rosh Chodesh by the Jewish court. This matter was handed over to them completely. God, who commanded the observance of the holiday, commanded us to rely on them. This concept is based on the verse in Leviticus 23:4: "These are the appointed days of God, sacred days, that you shall designate them in their appointed time." The word אתם, otam, translated as “them,” may, with a different pronunciation mark be read as otam, “you,” indicating that “you,” the court on the earthly plane, is responsible for the establishment of the times of the festivals based on their designation of the day of Rosh Chodesh.Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays.) When the Sabbath and a festival [coincide], he concludes with "who sanctifies the Sabbath, Israel and the appointed (Beitzah 17a discusses this particular situation: A holiday that falls on Sabbath: Beit Shammai says that one recites eight [blessings], reciting the blessing for Sabbath independently and the blessing for the holiday independently.Beit Hillel says that one recites seven [blessings], beginning with Sabbath and concluding with Sabbath, reciting the blessing particular to the sanctity of the holiday in the middle.Rebbe [Rabbi Yehudah Hanasi] says that one should conclude with "who sanctifies the Sabbath, Israel and the appointed times."A student was reviewing [this matter] in the presence of Ravina and said "who sanctifies Israel, Sabbath and the appointed times." Ravina said to him: "And is Sabbath sanctified by Israel? Sabbath is eternally sanctified. Rather, one should say: 'who sanctifies the Sabbath, Israel and the appointed times.'”Rav Yosef says: "The halachah follows Rebbe and Ravina's answer.") times." On Rosh Hashanah, he concludes with "the King over all the Earth, who sanctifies Israel and the Day of Remembrance." If it is [also] the Sabbath, he concludes with "the King over all the Earth, who sanctifies the Sabbath, Israel and the Day of Remembrance." (We mention God's sovereignty for the essence of the service of Rosh HaShanah is the acceptance of God as our King (See Rosh HaShanah 16a). Rosh Hashanah is called the Day of Remembrance, since on this day, we ask God to remember us for good and to bless us. This will be discussed in the context of the blessings of the Rosh Hashanah Musaf Prayer in the next halachah.)
It took six days for God to create the heavens, the earth, and all within them. At first glance, an additional day seems unnecessary. Nevertheless, God created the seventh day and designated it for rest and cessation of labor. As a result, the world contains rest, blessing, and holiness. Thus we read: The heaven and the earth were finished, and all their array. On the seventh day God finished the work that He had been doing, and He ceased on the seventh day from all the work that He had done. And God blessed the seventh day and declared it holy, because on it God ceased from all the work of creation that He had done. (Bereishit 2:1-3)
Shabbat is a repository of blessing and holiness, as it is stated: “And God blessed the seventh day and hallowed it, because on it God ceased from all the work of creation that He had done” (Bereishit 2:3). Similarly we read: “For in six days the Lord made heaven and earth and sea, and all that is in them, and He rested on the seventh day. Therefore the Lord blessed Shabbat day and hallowed it” (Shemot 20:11).
In the Amida of Ma’ariv on Friday night we recite the “Va-yekhulu” passage, the three verses that recount the first Shabbat of creation: The heaven and the earth were finished (va-yekhulu), and all their array. On the seventh day God finished the work that He had been doing, and He ceased on the seventh day from all the work that He had done. And God blessed the seventh day and declared it holy, because on it God ceased from all the work of creation that He had done. (Bereishit 2:1-3)
One fulfills the Torah obligation of Zakhor by invoking the sanctity of Shabbat and specifying that it commemorates the creation of the world and the Exodus from Egypt. However, the Sages wished for everyone to fulfill this mitzva using a precise and perfect text, so the Men of the Great Assembly formulated a berakha that declares the sanctity of Shabbat. To ensure that kiddush would be both dignified and pleasurable, they mandated that it be recited over a cup of wine prior to a meal. Some maintain that the Torah requires that kiddush be recited over enjoyable food or drink. (“Our Rabbis taught: ‘Commemorate the day of Shabbat to sanctify it’ (Shemot 20:8) means one should commemorate it over wine” (Pesaḥim 106a). According to Rambam (MT 29:6), Rabbeinu Tam, Smag, Rashba, and the vast majority of poskim, the mitzva to make kiddush over wine is rabbinic, and the verse is merely a support. However, according to Rashi and the Ran (commenting on Rif, Shabbat 10a), the mitzva to make kiddush over wine or bread is of Torah origin. The intent of the Torah is that one should remember Shabbat by means of something connected to Shabbat, which we are commanded to sanctify with food and drink. Raavan maintains that the Torah commandment is specifically wine.) It is customary to recite the additional verses of Va-yekhulu (Bereishit 2:1-3) before kiddush (see above 5:12).
In the Amida on Shabbat night we recite Va-yekhulu, the three verses at the end of account of creation (Bereishit 2:1-3) that introduce the idea of Shabbat.
The individual shakes off mundane routine frequently— every week. “Shabbat comes and so does rest!” (Rashi on Gen. 2:2. Rashi’s full comment reads: “What was lacking [in Cre-ation]? Rest. Enter Sabbath, enter rest; and then the work of Creation was finished.” Creation was not complete until rest was made to complement and balance creative activity.) The soul begins to shed her harsh chains. “The Lord has given you rest from your sorrow and trouble and from the hard service that you were made to serve.” (Isa. 14:3.) The soul then seeks higher pathways of spiritual desire that are consonant with the nature of her source. “It is good to praise the Lord, to sing hymns to Your name, O Most High, to proclaim Your steadfast love at daybreak, Your faithfulness each night with a ten-stringed harp with voice and lyre together.” (Ps. 92:1–4. This is the “Psalm for the Sabbath Day.”) “It shall be a sign for all time between me and the people of Israel.” (Exod. 31:17.) This is a holy day when the innate inclination of the people for a godly life emerges from its hiddenness and is a sign for the people that its soul treasure contains within it the need and the ability to rejoice in God, in the delight of the divine. This is concentrated in the point of the extra soul (Rav Kook refers to the “extra soul” that, according to tradition, Jews possess on the Sabbath. The talmudic source is Beitza 16a, which in-terprets the words shavat vayinafash (Exod. 31:17) as Vay nefesh! (“Alas for the soul that is lost!”— at the end of Sabbath). Interpretations of this idea have ranged from the more rational, e.g., Ibn Ezra and Radak, who argue that the soul that “is given rest on this day from the affairs of the world can occupy itself with wisdom and the words of God” (commentary to Gen. 2:3), to the more mystical, e.g., Naḥmanides, who takes issue with Ibn Ezra and writes that “although his view of this is right to those who believe in it, for this is not something that can be tested by experience, … nonetheless you must understand that on the Sabbath, there is in truth an additional soul.” (See also Zohar II 204a–b.) Rav Kook draws on elements of both schools here in understanding the “extra soul” as something that is always within us that we are able to access on Sabbath when the rush of weekday activity is stilled.) that dwells within each one of the people’s children.
As it is required for the house of Israel to read from the scrolls, and to teach in the Torah, and to conclude with the prophets, on each day according to its subject matter — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot, as it is written "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44), and it is commanded to read every matter at its time and extrapolate on the subject of the day, as taught, "Rabbi Shimon ben Elazar says: (In our manuscripts, it says "The Rabbis taught" here.) Moses ordained for Israel that they would investigate and extrapolate on the matter of the day — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot" (Megillah 32a:17). On Ḥanukkah we read the princes (Numbers 7). On Purim we read "And Amalek came" (Exodus 17:8—16). When Rosh Ḥodesh Adar falls on Shabbat we read the portion of the sheqalim (Exodus 30:11—16). "And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Adar falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for the new moon, and one from Ki Tissa. And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Tevet falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for Rosh Ḥodesh, and one for Ḥanukkah" (Megillah 29b:22). On Ḥanukkah and on Purim three people read, on Rosh Ḥodesh and on Ḥol ha-Moed four people read — since there is Musaf, we add [mosifin] a person. When Rosh Ḥodesh Adar falls on Shabbat, we read the portion of the sheqalim (Exodus 30:11—16). When it falls on another day of the week, we advance the reading of the portion of the sheqalim, and interrupt the special readings. On the second ( Shabbat of the month we read) 'Remember' (Deuteronomy 25:17—17). On the third, the red heifer (Numbers 19:1—22). On the fourth, 'This month' (Exodus 12:1—20). If it falls on the sixth, then 'This month' is on the fifth. After that they return to the regular order. And everyone interrupts the order for Rosh Hodesh, Ḥanukah, Purim, fast days, festival days, and Yom Kippur (Mishnah Megillah 3:5). On Pesaḥ they read the portion of the festivals. And a mnemonic is: "during the bull, sanctify with money, cut in the desert, send the firstborn." On Shavuot, "On the third day" (Exodus 19:1–20:23), and on the second day, "Every firstborn" (Deuteronomy 15:19—16:37). On Rosh Hashanah, "And haShem remembered Sarah" (Genesis 21:1–34) and on the second day, "And God tested Abraham" (Genesis 22:1—24). On Yom Kippur, "after the death" (Leviticus 16:1—34). On Sukkot, the offerings for Sukkot (Numbers 29:12—34). On Ḥanukkah, the princes (Numbers 7). On Purim, "And Amalek came" (Exodus 17:8—16). On Rosh Hodesh, "And on your new months" (Numbers 28:1–15). On the watches, the matter of creation (Genesis 1:1—2:3). On fast days, "And Moses petitioned" (Exodus 32:11—14, Exodus 34:1–10). On Mondays and Thursdays and on Shabbat in the afternoon they read according to the order, but they are not counted in the order. As it is said, "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44) — it's commanded that they read each and every one at its time.
If (Yom Kippur) falls on the Sabbath we say “ויכולו (The prayer which begins Va'yekhulu comes from Genesis 2:1-3. It is recited on the Sabbath because it tells the account of God's creation of the seventh day as a day of rest. It is normally recited just before the Sabbath Kiddush, (Kiddush ha-Yom, sanctification of the day; i.e., the Sabbath). There of course is no Kiddush on a fast day such as Yom Kippur, because it is always connected with drinking wine or eating bread. Bokser, op. cit., p. 275.) ” after the Silent Prayer, (For an explanation of the Silent Prayer, the Amidah see footnote 43.) and the prayer “תפילת מעין שבע (Tefilat Me'ein Sheva, תפילת מעין שבע, is a prayer recited on the Sabbath which is one prayer which summarizes the Sabbath Amidah, containing seven (Sheva, שבע) blessings. The substance (Me'ein, מעין) of the longer prayer is abbreviated in this short prayer. The ideas of the normal seven benedictions of the Sabbath evening Amidah are included in the prayer.) ” and conclude (the prayer with the words), “מקדש השבת (The prayer concludes with the words Mekadesh ha-Shabbat, מקדש השבת.) ”, (“who makes the Sabbath holy”), but do not mention Yom Kippur. (There is no special mention in the prayer which states the fact that it is the Day of Atonement, only the fact that it is the Sabbath. There is mention of the fact that it is a high holyday in the Birkhat ha-Mazon if one must eat on Yom Kippur and thus one must say the Grace if he is able. See footnote 138.) (We do not say “אבינו מלכנו (Avinu Malkhenu, אבינו מלכנו, "Our Father, our King"; see footnote 15.) ” on the Sabbath, but the rest of the prayers for forgiveness (Seliḥot, סליחות, prayers for forgiveness; see footnote 14.) and the supplication prayers (Taḥanun, תחנון; supplication prayers; see footnote 10.) one says like on a weekday, (ריב״ש סימן תקיב ומנהגים), (Rabbi Isaac ben Sheshet Perfet, chapter 512, and Minhagim, ריב״ש סימן תקי״ב דמנהגים. Rabbi Isaac ben Sheshet Perfet was also known by his acronym Ribash, ריב״ש. He lived in Spain from 1326 until 1408. This halakhic authority was born in Barcelona and he studied under Perez ha-Kohen, Ḥasdai b. Judah Crescas and Nissim b. Reuben Gerondi. He moved to Saragossa after he was imprisoned in Barcelona, but his life in his new home was also full of controversy and family tragedy. In Saragossa he tried to abolish certain local customs he did not agree with and he won the anger of many local scholars. He as a result finally moved to Valencia in 1385 where he served as the rabbi. In 1391 there were anti-Jewish riots which forced him to move to North Africa, and he settled in Algiers where he became the communal rabbi and was well respected even though at first his appointment was challenged by Simeon b. Ẓemaḥ Duran (Tashbaẓ, תשב״ץ; see footnote 20). Perfet's most important work was his responsa which was published in Constantinople in 1546. His responsa influenced the halakhah after him and Caro used Perfet's decisions extensively in the Shulḥan Arukh. In addition to the vast amount of halakhic material, the responsa also reveal much about the life and customs of the Jews of Spain and North Africa in the fourteenth century. Perfet was the first to discuss the status of the Marranos (Spanish Jews who converted to Christianity so as not to be expelled in 1492) from an halakhic point of view. This became a quite crucial and painful problem for the Jews of Spain and North Africa. Perfet also wrote commentaries on many talmudic tractates and the Pentateuch. He refused to be associated with Kabbalah and even though he knew philosophy, he opposed its study including the works of Maimonides. Hirsch Jacob Zimmels, E. J., v. 9, pp. 32-33. For Minhagim, מנהגים; see footnote 13.) ).
If someone is about to say birkat ha-mazon, he is required to wash his hands first, and then say the blessing “al rehitzat yada’im;” this washing is an obligation. And so they said, “Mayim rishonim is a mitzvah, mayim ahronim an obligation (hovah), washing during the meal optional.” (B. Hullin 105a. An obligation – hovah – is a stronger requirement than a mitzvah.) And when they said “during the meal,” they meant it is optional between one cooked dish and another. But between a cooked dish and cheese, it is an obligation. (Ibid., 105b.)
One has to be careful when he is about to say birkat ha-mazon not to leave the table without any bread on it, as they said in tractate Sanhedrin: (B. Sanhedrin 92a.) “Whoever does not leave bread on his table, about him Scripture says, ‘With no remnant for him to eat, his goodness will not take hold.” (Job 20:21.) The reason for this practice is so that the blessing about which this was said will take hold; for if nothing is left, in what can the blessing take hold, because no blessing takes hold upon nothing, but only upon something? And the table in the sanctuary, which never was without bread, attests to this. And that bread was eaten by the priests who ministered to the sanctuary, and only a little of it was enough to feed many of them, and so our rabbis said, “Every priest who approached it was made doubly happy,” (B. Yoma 39a. R. Bahya seems to allude to double portion of manna in the manna miracle as well as to the two loaves offered to the priests in Lev. 23:17.) and through this very bread on the table blessing descended and was dispersed in the food of the world, from the showbread, by way of “something from something” and not something from nothing. For even the prophets who were “capable of serving in the royal palace” (Dan 1:4.) were not capable of producing something from nothing, but rather only something from something. Let me call for myself reliable witnesses: (An allusion to Is 8:2.) Elijah and Elisha, the former through “flour in a jar,” (I Kg 17:12: “kad ha-kemah,” which R. Bahya used as the title for his famous encyclopedic collection of sermons.) the latter “a jug of oil” – all was “something from something,” for no one has the power to make something from nothing but the Holy One Blessed be He, Shaper of creation which He created from nothing, and with all due to respect for Him, we find that even He only did it in the six days of the creation of the world. From then on till now, everything is “something from something.” And thus it is written, “which God created and made.” (Gen 2:3.) The explanation: “which God created” – something from nothing; “and made” – from then on, something from something, not something from nothing. So accordingly, it is necessary that a person about to recite birkat ha-mazon, leave a piece of bread on the table, for even a little of it is enough for the blessing to take hold in, and its power will be distributed through an increase of the small amount, just like the hidden miracles that are done for us every day, without us knowing or being aware of them. Just as our rabbis said: “ (B. Nidah 31a.) No miracle-worker is aware of his own miracle.” And you should know that the cause behind the blessing that drops down in the food of the world and in the showbread is explained in the verse: “It [the frankincense] shall be a reminder-offering with the bread.” (Lev 24:7. R. Bahya seems to allude to the miracle of the manna here in the language he uses about the showbread drawing miracles and blessings down to the earth, and of the priests being “doubly happy” See note 183 above . And later he explicitly associates the covering of bread on the table with cloths above and below with the miracle of the manna.) As you already knew that they used to place frankincense on top of the bread, which is what is written just before, “With each row you shall place pure frankincense,” (Ibid.) the showbread and the frankincense used to counteract one another, just like the etrog and the lulav, (B. Menahot 27a.) and the blue dye and white cloth (when blue dye could still be found). For the Most High has no share in the showbread, while the ordinary mortal has no share in the frankincense, which they would burn upon the fire. Therefore Scripture said, “It shall be a reminder-offering with the bread,” because by burning the frankincense which is on top of the bread, it becomes a reminder to the power above for blessing to drop down on it and from it into the food for the world. And understand this, that it is for this reason that there were twelve hallot arranged on top of the table. And from there the blessing came, which corresponded to the twelve angels (Pirkei de Rabbi Eliezer 4.) surrounding the throne of glory, which are called “four camps of the Shekhinah,” from which the world is blessed to the four winds, and they serve three to each wind, the meaning behind the four banners that were in the desert. Also corresponding to them below were the twelve lions on Solomon’s throne, and they are like these twelve hallot and the twenty-four tenth-measures, (Lev 24:5. Each loaf – hallah – was made of two tenth-measures – ‘esronim – of choice flour, i.e., 24 = 2 x 12.) and arouse your mind to this!
Now that I have explained to you the topic of Kiddush, I will explain the topic of Havdalah, so that nothing will be missing from your table whether it is an ordinary day or Shabbat, for indeed Havdalah is a way of honoring Shabbat, to remember the day of Shabbat both when it comes and goes, as our rabbis z”l taught in a midrash, “’Remember the Sabbath day’ (Ex 20:8.) – remember it both at its entrance and its departure.” (Maimonides, Sefer Ha-Mitzvot, M”A 155, and in Hilkhot Shabbat 29a.) And know that Havdalah with its four blessings is hinted at in the first parshah of Genesis: the first blessing – borei pri ha-gafen – “who creates the fruit of the vine” – is hinted at in the first verse in the word ha-aretz – “the land” (Gen 1:1.) – which is the garden and the vine in the garden, and this is the wine preserved in its grapes from the six days of creation. (B. Berakhot 34b. The wine that will be served at the messianic banquet at the end of time comes has been preserved in the grapes of the first vine God created in the six days of creation.) The second blessing: “atzei besamim”– “spices from a tree” (Technically, one needs to specify in the blessing the type of spice: atzei besamim – “spices from a tree,” such as cinnamon or nutmeg; esvei besamim, “spices from grasses,” such as mint or tarragon. However, taking into account that not everybody knows how to tell the difference between types of spices, the more inclusive formulation minei besamim– “different kinds of spices” was instituted, to avoid having people say the wrong blessing (Chavel).) is hinted in the expression, “a wind [ru’ah] from God sweeping over the water,” (Gen 1:1.) because smell – re’ah – is sensed by means of the wind – ru’ah. The third blessing: bore’ me’orei ha-esh – “who creates the lights of fire,” is what is written in “Yehi ‘or” – “Let there be light!” (Gen 1:3: “’Or” and “me’orei” are from the same Hebrew root that means “light.”) The fourth blessing – Ha-mavdil – “Who separates” is what is written in “and God separated [va-yavdel] the light.” (Gen 1:4.) And just as we found the act of separation – Havdalah – in the Holy One Blessed be He at the beginning of His rule with the creation of the world and its renewal, so we found in Him the sanctification – kiddush (Its root, kadosh, in its adjectival and verbal forms means literally to “be set apart” or “to set apart.”) – of the day of Shabbat on which work is forbidden, which is written: “God blessed the seventh day and declared it holy [va-yikadesh ‘oto].” (Gen 2:3. What follows is more or less a quotation from Genesis Rabbah Parshah 11, with some omissions.) He “blessed” it providing an extra portion of the manna for it and “declared it holy” by prohibiting the gathering of manna on it.
Another interpretation: He blessed it with light. When the sun set on the evening of Shabbat, the Holy One Blessed be He sought to hide the light and gave honor to Shabbat, as it is written, “and God blessed it, etc.” (Gen 2:3.) With what did He bless it? With light. Everything began to praise the Holy One Blessed be He, as it is written, “Everything under the heavens, He made it sing.” (Job 37:3: Literally, “He lets it loose [yishrehu] beneath the entire heavens; His lightning [oro] to the ends of the earth.” The midrash treats yishrehu as if it were from the word “shirah” – “song.”) Why? “His light [spread] to the ends of the earth.” (Genesis Rabbah 11:2.)
Rabbi Ishmael the son of Rabbi Yosi asked those who lived in Babylonia, by what did they earn the right to call their living there “life.” (I.e., a successful life, since a life of sorrow cannot really be called “life.”) They replied, “by right of the Torah.” And for those in the land of Israel, by right of the tithes. And those outside of the Land, by what right? Because they honor the Sabbaths and the holidays. Rabbi Yohanan in the name of Rabbi Yosi b. Halafta said, “Abraham our father, about whom is not written that he observed the Sabbath, inherited the world within measurable limits, as it is said, ‘Up, walk about the land through its length and breadth.’ (Gen 13:17.) But Jacob, about whom it iswritten that he observed Shabbat, as it is said, ‘and he encamped in the city,’ he entered at morning twilight, and fixed boundaries while it was still day, (Gen 33:18. In other words, according to the midrash, Jacob made an eruv that allowed him to carry things in the city on Shabbat.) inherited the world without measurable limits, as it is said, ‘You shall spread out to the west and to the east, etc.’ (Gen 28:14.) Another interpretation: “God blessed the seventh day and declared it holy,” (Gen 2:3.) He blessed it by exempting it from being postponed. R. Samuel b. Nahmani said, ‘A festival is postponed; Shabbat is not postponed. (That is, unlike other holidays, which occasionally may be postponed a day, such as the first day of Rosh Hashanah so that it won’t fall on a Sunday, Wednesday, or Friday, which would create problems later on in the calendar. Shabbat always falls on the seventh day of the week (Chavel).) Another interpretation: He blessed it with a partner.
I mention this interpretation to counter the heretics who do not believe the words of our Rabbis that the Sabbath extends from dusk to dusk. The true interpretation is what the Rabbis recorded, namely, that the Sabbath was given at Marah. ( “Israel was instructed in ten laws at Marah. Seven of these were accepted by the descendents of Noah. Three additional laws were courts, Sabbath, and respect for parents” (Sanhedrin 56b). The incident at Marah (Exodus 15:22–26) took place before the appearance of the manna (ibid., chapter 16).) Scripture mentions “tomorrow” and not “this night,” for Scripture usually speaks of what is common, namely, that people work during the day. The meaning of “holy Sabbath” is that they should rest, and that is what they did, “The nation rested on the seventh day” (ibid. 16:30). In Jeremiah it is written: “to sanctify the Sabbath day by not working on it” (17:24). Moses mentioned “tomorrow,” which is daytime, because he addressed what is common. Similarly, “Man goes out to his activity and to his work until evening” (Psalms 104:23). Likewise, “You should not eat meat that was torn in the field” (Exodus 22:30), although the same prohibition applies to what was torn in a house. Similarly, “an occurrence at night” (Deuteronomy 23:11); ( This does not exclude an occurrence of the day.) “an ox or a donkey fell there” (Exodus 21:33); ( Ox or donkey are not exclusive.) and many more in the Torah like these.
(1) The first principle to be appreciated in order to hold a true belief in the creation of the universe ex nihilo, a belief upon which all the other dogmas of faith are based, is the belief in the ability of the Creator to exercise His will upon all creatures in all spheres of the universe, and His ability to create new facts in heaven and on earth for the benefit of His followers, or to the detriment of His enemies. (as explained in connection with the story of the creation and the deluge) We are exhorted to observe the Sabbath by refraining from activity since in this way we testify to the fact that creation commenced from an absolute void. (4) One could ask that since chidush, a new creation is essentially an activity, should it not best be remembered by our observing the six days of creation (the work week) as a memorial to that fact, since that is when the activity took place? When we examine the concept of rest more closely, we realise that what best testifies to the concept of creation ex nihilo, is that from which He has already rested ever since; only that kind of creative activity is not ongoing. This excludes evolutionary changes that start from somewhere rather than from nowhere, and are going on forever. Therefore the Torah writes on the occasion of the very first Sabbath, "for on that day He desisted from all His work which He had created to be carried out in an ongoing fashion i.e. la-assot.” (Genesis 2,3) This is to counter the idea prevalent among some Jews that the story of creation is compatible with the view of kadmut ha-olam, the primacy of matter. This is dealt with in chapter 4. (2) In order to reinforce our appreciation of the special Providence that guides the fortunes of our people through all the miracles G-d has performed, He arranged a second New Year for calculating months and festivals, and handed us the key to this as explained in chapter thirty seven. This is what our sages had in maind when they instituted kiddush, the sanctification of the Sabbath. First we recite: "a memorial to the work of creation," then we follow by reciting "the first of the holy convocations, a memorial to the Exodus from Egypt." The reason that these two remembrances could not be combined in one single phrase is that the Sabbath reminds us of chidush ha-olam, creation ex nihilo which is the foundation that all moadim, festivals have to be based on. These moadim testify to the complete freedom with which G-d conducts history. Had He not created ex nihilo, the moadim could not testify to that fact. The essence of the Sabbath legislation then is to implant in our hearts the belief in chidush ha-olam, from which flows the belief in G-d’s unimpaired Omnipotence. The festivals remind us that G-d’s potential power was in fact translated into practice. Both of these facts are remembered by abstaining from work on the Sabbath, as we will demonstrate in detail. Abstention from work by any person usually consists of two parts. A) The quiet and respite experienced by the person who is prohibited to work. B) The non performance of the labour which would normally have been performed. If one looks only at the first part, it seems that as long as the work that one abstains from could be performed automatically, mechanically, or without causing fatigue to the person performing it, there would be no objection to such work being performed on the Sabbath. On the other hand, if we look only at the second aspect, the fact that the work does not get performed, i.e. consideration of the labourer's fatigue or otherwise, does not concern us. Work prohibition on the Sabbath demonstrates that G-d is concerned with both aspects. On the one hand the Torah writes (Exodus 20,9) "six days you shall labour and do all your work;" on the other hand the Torah writes "the seventh day is a day of rest to the Lord your G-d, you must not do any work etc....because G-d did...and He rested on the seventh day." The repetition of "you must not do any work," clearly shows that the "rest," or "physical fatigue" factor is not the only criterion in the Sabbath observance. The major objective to be achieved by the respite resulting from work abstention, is the chance to reflect on the meaning of the day, and on the revelation in which G-d demonstrated His freedom. Since the word zechirah, remembrance can be applied to matters involving action, whereas the word shemirah suggests matters involving inaction, he Torah uses zechirah when it emphasises respite, i.e. remember to rest!. When the Torah wishes to emphasize abstention from work per se, it uses the word shemirah, "be careful not to do any work!"(see Talmud Berachot 20) The Torah's wording then corresponds to the two objectives of the Sabbath legislation. In the first instance, the Torah writes zachor, reminding us of the need to rest, since it will enable us to appreciate that He blessed the day by instituting rest as a corollary to creation ex nihilo. On the second set of tablets, when the major objective is abstention from work, cessation thereof, the term shamor is appropriate. So is the reminder that we were not able to cease work while enslaved in Egypt. For this reason the Torah adds in that instance "in order that your servant rests just like you," a comment not found on the first set of tablets recorded in Parshat Yitro. In response to the freedom G-d had displayed in practicing hashgachah peratit, personal guidance of the Jews' fates in Egypt, we are told "Therefore the Lord your G-d commanded you to keep the Sabbath day." This is going a step beyond the injunction in Yitro which merely said "therefore G-d blessed the Sabbath and sanctified it." Since the major significance lies in the menuchah-nefishah-shavat aspect, the men of the great assembly when referring to the Sabbath in our prayers, always call it "this day of rest," not just "Sabbath," since that latter word combines rest and non-activity in equal measure. By this little addition of "this day of rest," we know that this is the major factor. Therefore, on the first tablets it says "He rested" on the seventh day, to counter the non believers in creation ex nihilo. Similarly, Onkelos translates Leviticus 25,5, "it shall be a year of Shabbaton for the land," as "a year of idleness, abstention from work." But the words “shabbat shabbaton lashem,” he translates as "a day of restfulness" (ibid verse 4) Since we have established rest and relaxation as being associated with the word zachor, and the abstention from work with the word shamor, and it is clear that abstention from work will lead to rest and relaxation, our sages said that these two terms were uttered simultaneously. (Psalms 62, 12) "One thing the Lord has spoken, I have heard the dual meaning." This refers to the total of textual variants between the first and the second sets of tablets. This also answers the question raised by Maimonides that belief in creation ex nihilo depends on the ability to perform changes, and the ability to perform changes in nature depends in turn on the ability to create ex nihilo. To illustrate: Reuben gave Shimon a dollar to fulfil the mitzvah of tzedakah. He also wanted to express his compassion with Shimon in this way. If we remove one of the two reasons, the mitzvah was fulfilled although some element of it had been lacking. In the first set of tablets there is a causal relationship between the reason for the mitzvah and the mitzvah itself. Without the zechirah remembrance, the mitzvah becomes meaningless; in the second set of tablets (ten commandments) the reason merely becomes subordinate, i.e. "therefore G-d commanded you to do." The mitzvah will be fulfilled, la-assot by its very performance, regardless of the reason associated with it.
"And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so." (Genesis 1:28-30)
Accordingly the creation was not yet complete... In the light of what I have said, this should be clear – because certain pathways were lacking in the governmental order and certain parts of the creations were also lacking. It is therefore obvious that the original creation still needed to be completed. This is the meaning of “...which God created to do” (Genesis 2:3). He started in order that the work should be completed by mankind.
Corresponding to this quality, HaShem-יהו"ה, blessed is He, gave the children of Israel the matter of Shabbat-שבת, about which I must inform you. Know that above, when the three Supernal Sefirot, Crown-Keter, Wisdom-Chochmah and Understanding-Binah unify, the Sefirah of Understanding-Binah then bonds with the six Sefirot beneath her until this Sefirah called the Living God-El Chai-א"ל חי and called Shabbat-שבת. Based on this principle, the creation of the world took place in six days and the seventh day was Shabbat. The day of Shabbat thus corresponds to the Sefirah of Foundation-Yesod-יסוד, which is the Sefirah of the Living God-El Chai-א"ל חי. Because of this, the day of Shabbat-שבת is called the source of blessings and holiness, as it states, (Genesis 2:3) “And God blessed the seventh day and sanctified it, for on it He ceased-Shavat-שבת from all His work that God created to be done.” We thus find that the day of Shabbat is the source of all blessings and drawings of holiness below.
Made at the end, and planned from the start
On Shabbat, add the words in parentheses. בָּרוּךְ Blessed are You, LORD our God, King of the Universe, who has chosen us from among all peoples, raised us above all tongues, and made us holy through His commandments. You have given us, LORD our God, in love (Sabbaths for rest), festivals for rejoicing, holy days and seasons for joy, (this Sabbath day and) this day of the festival of Matzot, the time of our freedom (with love), a holy assembly in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples, and given us as our heritage (Your holy Sabbath in love and favor and) Your holy festivals for joy and gladness.
És elkészült az ég, a föld és minden seregük. Befejezte Isten a hetedik napon művét, melyet alkotott, és megpihent a hetedik napon minden művétől, melyet alkotott. Ekkor megáldotta Isten a hetedik napot, és megszentelte, mert azon a napon pihent meg minden művétől, amit teremtett Isten, és alkotott.
And he completed the heavens and the earth and all their hosts. And God completed on the seventh day his work which he had done; and he rested on the seventh day from the all his work which he had done. And God blessed the seventh day, and he sanctified it; for on it had God rested from all the work which he had created to do.
the sixth day. And the heavens and the earth were completed, and all their hosts And God completed, by the seventh day, His work which He had done; and He abstained on the seventh day from all His work which He had done. And God blessed the seventh day and sanctified it, for on it He abstained from all His work which God had created to do (Genesis 1:31-2:3).
And God blessed the seventh day and sanctified it, for on it He abstained from all His work which God had created to do (Genesis 1:31-2:3).
The Sixth Day: And they were completed - the Heavens & the Earth & all their Hosts. And G·d finished, on the Seventh Day, all the work that He had done & He rested on the Seventh Day from all the work that He had done. And G·d Blessed the Seventh Day & sanctified it, for on it He rested from all His work – that G·d created to make.
And the heavens and the earth were completed and [so were] all their hosts. (The earthly hosts include all vegetation, all the living creatures, and mankind; while the heavenly hosts are the sun, moon, all the stars, and even the celestial beings such as angels.—Ramban) And God completed by the seventh day (God completed His work at the precise instant that marked the beginning of the seventh day.—Seporno) His work which He had done, and He abstained on the seventh day, from all His work which He had done. And God blessed the seventh day and sanctified it for on it He abstained from all His work which God had created to do. (God in His goodness, renews every day, continually the work of creation. On the Sabbath, however, God ceased even from His work of renewal. The renewal of the creation designated for the Sabbath was itself prepared and completed on the eve of the Sabbath.—Vilna Gaon)
And the heavens and the earth were completed and [so were] all their hosts. And God completed by the seventh day His work which He had done, and He abstained on the seventh day, from all His work which He had done. And God blessed the seventh day and sanctified it for on it He abstained from all His work which God had created to do.
the sixth day. (The words יוֹם הַשִּׁשִּׁי , the sixth day, are actually the last two words of the biblical verse that immediately precedes וַיְכֻלּוּ , which is the beginning of Kiddush. These two words are added as a preface to the actual Kiddush because the first letters of these two Hebrew words Y (yud) and H (heh) plus the first letters of the two words וַיְכֻלּוּ הַשָּׁמַיִם , V (vov) and H (heh), form the Four Letter Name of God. Because these two words are part of a verse, the Sages incorporated the preceding words, וַיְהִי עֶרֶב וַיְהִי בקֶר and there was morning and there was evening, to form a complete sentence. These words however, are said quietly as they do not relate to the Kiddush. ) And the heavens and the earth were completed and [so were] all their hosts. And God completed, by the seventh day, (God completed His work at the precise moment which marked the beginning of the seventh day, but nevertheless was not part of it. The Sages comment נִכְנַס בּוֹ כְּחוּט הַשַׂעֲרָה He entered into it (the seventh day) by a hairsbreadth.— Seporno ) His work which He had done; and He abstained on the seventh day from all His work which He had done. And God blessed the seventh day and sanctified it, for on it He abstained from all His work which God had created to do. (S.R. Hirsch translates “Which He, God, had brought into existence in order to continue the work of creation upon it.”)
Rest and joy, a light for the Jews. (The joy that radiates from a Jewish face on Shabbos is brighter than on any other day.—Siach Yitzchok) It is a day of rest, a day of delights; its preservers and its recallers— (See note 10 to כָּל מְקַדֵּשׁ .) they bear witness that in six [days], all was created: and it still exists. Heavens above the skies, earth, and seas, all the hosts of heaven high and exalted; sea monsters, and man, and mighty beasts— for with the letters yud and hey Adonoy, created worlds. (Isaiah 26:4; See Rashi to Genesis 2:4.) He is the One Who told His treasured people— Be careful to sanctify it from arrival till departure— the holy Sabbath, day of His delight, for on it the Almighty abstained from all His work. (Genesis 2:2.) Through the command of the Sabbath the Almighty will strengthen you. Arise, call out to Him— He will hasten to strengthen you— [Recite] “Soul of all living,” (See page 000.) and also “We proclaim Your might.” (See page 000.) Eat with joy, for He has already accepted you favorably. (Koheleth 9:7.) With double loaves and a great Kiddush, with abundant delicacies and generous spirit, they will merit much good— those who delight in it— with the coming of the Redeemer in the life in the World-to-Come.
To the Almighty, Who rested from all the creation. On the Seventh Day, He elevated Himself (God elevated Himself above everything He created during the six days of creation.) and sat upon the throne of His honor. With glory He enwrapped Himself (This sentence is based on the verse: ה' מָלָךְ גֵאוּת לָבֵשׁ —Adonoy has begun His reign He has clothed Himself with majesty (Psalms 93:1).) for the day of rest, a delight, He called the Sabbath Day; this is the praise of the Seventh Day— that on it, the Almighty rested from all His work. The Seventh Day [itself] offers praise and says: “A Psalm, a song by the Sabbath Day: ‘It is good to give thanks to Adonoy.'” (When man is rested from his everyday tasks and freed from everyday problems, he is able to thank God for all His blessings.) Therefore glorify and bless the Almighty all beings that He has formed; praise, wsteem, greatness and honor will they give to the Almighty, King, Creator of all, Who apportions rest to His people Israel, in His holiness on the holy Shabbos Day. Your Name, Adonoy, our God will be sanctified, and Your mention, our King, will be glorified in the heavens above and on the earth below. Be blessed, our Deliverer for the praiseworthy work of Your hands and for the light-giving luminaries which You formed —they will glorify You forever.
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he (Moses) blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
“Every male” – why “every male,” and it does not mention every female? It is because the glory of the Holy One blessed be He is exalted by the males. David said: “Behold, sons are a portion of the Lord; a reward, the fruit of one’s womb.” (Psalms 127:3). “Behold, sons are a portion of the Lord” – these are the males, but if the females came, they too are a reward. “From one month old and above you shall count them” – why “from one month old and above”? Are they able to guard the Tent of Meeting from one month old? He Himself requests those who should guard it; why does He count “from one month old”? Rabbi Huna HaKohen said in the name of Rabbi Shmuel bar Ze’eira: It is in order to double their reward. Why? You find that they approach to serve only from thirty years old. Why then does He count them from one month old? It is so they will receive reward while they are still one month old. Rabbi Huna HaKohen said in the name of Rabbi Shmuel bar Ze’eira: You find written in Samuel’s regard: “Samuel judged Israel all the days of his life” (I Samuel 7:15). Did Samuel judge Israel “all the days of his life”? But all the days of his life were only fifty-two years, and you find two during which he was nursing, forty years during which Eli was alive and judging, in which Samuel was unable to judge before his teacher, and two years that Saul ruled; that is forty-two. Ten years remained there; that is, he bore the burden of Israel for only ten years, but it is written: “Samuel judged Israel all the days of his life.” Rather, the Holy One blessed be He said: I am writing in his regard “all the days of his life” so that he will receive reward for all the days that he existed in the world. Regarding the tribe of Levi, too, the Holy One blessed be He said to Moses that he should count them from one month old and above, so that their reward would be calculated for them from one month old. That is, “from one month old and above you shall count them.” Another matter: “From one month old” – Rabbi Yehuda HaLevi bar Rabbi Shalom said: The Holy One blessed be He is accustomed to be counting this tribe everywhere from when they are still young. From where is it derived? When the Holy One blessed be He said to Jacob to descend to Egypt, at that moment he counted his offspring; they all totaled sixty-six, as it is stated: “All the people were sixty-six” (Genesis 46:26). The two sons of Joseph and Joseph, that is sixty-nine. But it says: “All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). Rabbi Shmuel bar Naḥman said: The Holy One blessed be He is accustomed to count this tribe while they are still in their mother’s womb. Rabbi Berekhya HaKohen bar Rabbi said: This resin does not begin to emerge before one absorbs it; (As soon as it appears it is taken. Similarly as soon as the Levite appears, he is counted.) so, Yokheved, her mother was pregnant with her at that moment, and she was in her mother’s womb and she was counted. Rabbi Shimon ben Lakish: Before her mother entered into the threshold of Egypt, she gave birth to her. That is why it is stated in her regard: “With seventy people your ancestors descended to Egypt.” (Deuteronomy 10:22). Regarding the children of her children as well: “Every male from one month old and above, you shall count them.” Why is it so? It is because this tribe is always beloved before the Holy One blessed be He. Of all the tribes, it is only this tribe alone that was chosen, as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Rabbi Levi said: You find that there are many items that the Holy One blessed be He created in the world and he selected one of them for Himself. He created seven days, and the Holy One blessed be He chose Shabbat, as it is stated: “God blessed the seventh day and sanctified it” (Genesis 2:3). He created years, and selected one for Himself, as it is stated: “The land shall observe a Shabbat for the Lord; [.…the seventh year shall be a Shabbat of solemn rest for the land]” (Leviticus 25:2–4). He created seven-year cycles and selected one for Himself, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10). He created lands, and selected one of them for Himself, the Land of Israel, as it is stated: “The eyes of the Lord your God are always upon it” (Deuteronomy 11:12). Likewise, the Holy One blessed be He characterizes it as His land: “They divided My land” (Joel 4:2). He created heavens, and selected one of them for Himself; this is the highest heaven, as it is stated: “Praise Him who rides in the highest heavens” (Psalms 68:5). He created nations, and selected one of them for Himself; this is Israel, as it is stated: “And the Lord has chosen you to be a treasured people for Him” (Deuteronomy 14:2). He created tribes, and selected one of them for Himself; this is the tribe of Levi, as it is stated: “And chose it from all the tribes of Israel” (I Samuel 2:28). That is why the Holy One blessed be He said to Moses to count them from one month old, because He is exceedingly fond of them. They raised an objection: According to these reasons, He should have counted them from one day old. Our Rabbis of blessed memory said: Why was it necessary to count them from one month old? It is because a one-day-old is not viable, but it is known that a one-month-old is viable; therefore, “from one month old and above you shall count them.” Alternatively, why were they counted from one month old? It is because the Levites were counted in this census only in order to redeem the firstborn of Israel. Just as the firstborn are redeemed from one month old, so the Levites were counted from one month old.
“They lamented…there…” – from where is it derived that mourning is seven days? Rabbi Abba cites it from here: “He…observed mourning for his father for seven days” (Genesis 50:10), and we derive a matter [of halakha] from before the giving of the Torah. Reish Lakish in the name of bar Kappara cites it from here: “From the entrance of the Tent of Meeting you shall not emerge seven days…” (Leviticus 8:33) (Some suggest that the correct reading of the text references a different verse: “And from the entrance of the Tent of Meeting you shall not emerge, that you not die, as the anointing oil of the Lord is upon you” (Leviticus 10:7). This verse, stated to Aaron and his remaining sons after the death of Nadav and Avihu, is interpreted to mean that just as they were anointed with the anointing oil for seven days, they were to observe seven days of mourning for Nadav and Avihu (Etz Yosef). ) – just as you were anointed with the anointing oil for seven days, you, too, observe for your brothers seven days. Rabbi Hoshaya cites it from here: “At the entrance of the Tent of Meeting you shall remain day and night, seven days…” (Leviticus 8:35) – just as the Holy One blessed be He observed seven days [of mourning] for His world, you, too, observe seven days [of mourning] for your brothers, as Rabbi Yehoshua ben Levi said: The Holy One blessed be He mourned for His world for seven days. (Before God destroyed the world with the flood, He observed seven days of mourning, alluded to in Genesis 7:10. Similarly, He commanded Aaron and his sons Elazar and Itamar to observe seven days of mourning in advance of the deaths of Aaron’s other two sons, Nadav and Avihu (see Jerusalem Talmud Moed Katan 3:5). ) Rabbi Yoḥanan cites it from here: “Please let her not be like a corpse” (Numbers 12:12); rather, “she shall be quarantined for seven days” (Numbers 12:14). Just as the days of quarantine are seven, so the days of mourning are seven. One of the Sages said this [statement] of Rabbi Yoḥanan before Reish Lakish, but he did not accept it. Why did he not accept it? He said: ‘There he treats it as quarantine and here he treats it as confirmed leprosy, as Rabbi Abahu came in the name of Rabbi Yoḥanan and said: “Please let her not be like a corpse” – just as the days of a corpse are seven, so the days of a confirmed leper are seven.’ (Upon the appearance of certain types of leprous spots, a priest will command that the individual go into quarantine for seven days. If the symptoms worsen, the individual will then be declared to be a confirmed leper (see, e.g., Leviticus 13:1–8). Reish Lakish did not accept the teaching reported in the name of Rabbi Yoḥanan that treated Miriam’s leprosy as worthy of quarantine, which the Torah says is seven days, because he heard a different statement in the name of Rabbi Yoḥanan that treated her leprosy as a case of confirmed leprosy, about which the Torah does not explicitly say that the term is seven days. It should be noted that halakha does not actually limit the term of a confirmed leper to seven days, and commentaries here interpret the statement of Rabbi Yoḥanan, based on the Jerusalem Talmud (Moed Katan 3:5), to mean that just as the days one is impure from a corpse do not count toward the days of a nazirite vow, the same is true of the days one spends as a confirmed leper (see Yefei To’ar; Etz Yosef; Maharzu). ) Rabbi Yirmeya and Rabbi Ḥiyya bar Abba in the name of Reish Lakish: “I will transform your festivals into mourning” (Amos 8:10) – just as the days of the festival are seven, so the days of mourning are seven. Rabbi Ḥiyya said: The eighth (Shemini Atzeret.) is a festival in and of itself. If so, just as [Shemini] Atzeret is one day, so, mourning is so. They said to him: From here it is derived regarding distant tidings. (One who receives tidings that an immediate relative died a long time ago (the midrash will define how much time that is), observes mourning for only one day.) So it is taught, near tidings have seven and thirty, (One observes a seven day period of intense mourning, followed by a less intense period of mourning for an additional twenty-three days, for a total of thirty days of mourning. ) a distant one does not have thirty and seven. There are some who teach: Distant tidings are after twelve months, near ones are within thirty. Rabbi Abahu said in the name of Rabbi Yoḥanan: The halakha is in accordance with the one who says: Near tidings are within thirty days and distant ones after thirty days. Rabbi Berekhya and Rabbi Yona in the name of Reish Lakish in the name of Rabbi Yehuda HaNasi: It is written: “The days of weeping of the mourning of Moses concluded” – days – two, weeping – seven, mourning – thirty. There are those who transpose – days – seven, weeping – two, mourning – thirty. From this, [the mourning periods of] seven and thirty [days are derived], but what is two? It is that if he [the mourner] is extremely poor, on the first and second [days] he does not perform labor, but on the third, he performs [labor] privately, but they said: May a curse come upon his neighbors, who required him to do so. (His neighbors should have supported him so that he could observe all seven days of mourning without performing labor. ) Bar Kappara said: Even on the third [day] he shall not perform [labor] at all, because it is the intense period of mourning. Bar Kappara taught: The most intense time of mourning is only on the third day. For three days, the soul is hovering over its grave, believing that it will return [to the body]. When it sees that the radiance of the face has changed, it goes and leaves it. That is what is written: “But his flesh on him is painful, [and his soul mourns over him]” (Job 14:22). In the future, the mouth and the stomach will contend with one another. The mouth says to the stomach: ‘Everything that I stole and robbed, I placed in you.’ After three days [the stomach] bursts and says to it: ‘Here is everything that you stole and robbed,’ as it is stated: “The pitcher is broken at the spring” (Ecclesiastes 12:6). What about donning tefillin? Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: On the first [day of mourning] one does not don, and on the second one dons, but if a new face comes, (A visitor the mourner has not yet seen since the beginning of the mourning period. ) he removes them. Rabbi Yehoshua says: On the first and the second he does not don and on the third he dons, and if a new face comes, he does not remove them. If on the second day he does not don, is it necessary to say: One whose deceased is laid out before him is exempt…from prayer and from tefillin? (Mishna Berakhot 3:1. ) It is since it taught this it taught that. (Since the Mishna taught that he is exempt from prayer, it mentioned that he is also exempt from the mitzva of tefillin.) The ruling of Rabbi Ze’eira: Rabi Yirmeya in the name of Rabbi Ze’eira and Mar Ukva in the name of Shmuel: (Some commentaries assert that the text should read: Rabbi Ze’ira said in the name of Rabbi Yirmeya in the name of Rav, and Rabbi Ze’ira said in the name of Mar Ukva in the name of Shmuel (see Etz Yosef). ) The halakha is in accordance with Rabbi Eliezer regarding donning, and in accordance with Rabbi Yehoshua regarding removing. Rabbi Ze’eira raised a dilemma: What is the ruling for one to don on the second day in accordance with Rabbi Eliezer and what is the ruling to have Rabbi Eliezer like Rabbi Yehoshua not to remove? (Can one combine the leniencies of the two opinions and don tefillin on the second day and not remove them if a new person arrives? The midrash does not cite a resolution to this dilemma. ) From where is it derived that there is no mourning on Shabbat? Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi cites it from here: “The blessing of the Lord, it will enrich, without adding sadness with it” (Proverbs 10:22). “The blessing of the Lord, it will enrich” – “God blessed the seventh day” (Genesis 2:3). “Without adding sadness [etzev] with it” – this is mourning, just as it says: “The king is grieving [ne’etzav] over his son” (II Samuel 19:3). Rav said: [On Shabbat,] turning around and righting are compulsory, uncovering and putting on are voluntary. Turning the rip around, and righting the bed are compulsory; uncovering the head and putting on shoes are voluntary. (During the seven day mourning period, the mourner wears a torn garment and does not wear leather shoes. In Talmudic times, a mourner would also turn over his bed and cover his head as signs of mourning. Rav states that on Shabbat, one must turn the garment around so that the tear is not visible, and one must turn the bed right side up. However, although one may uncover the head and wear leather shoes on Shabbat, it is not obligatory to do so. ) Shmuel said: Uncovering, turning around, and righting are compulsory; putting on, conjugal relations, and washing are voluntary. Uncovering the head, turning the rip around, and righting the bed are compulsory; putting on shoes, having conjugal relations, and washing are voluntary. One student of Shmuel engaged in conjugal relations and went and washed. [Shmuel] said to him: ‘I said it to you as the halakha, did I, perhaps, say [it should be put] into practice?’ (Although Shmuel held it was permitted for a mourner to engage in conjugal relations and to wash himself on Shabbat, he felt it was nonetheless inappropriate. ) He became angry at [the student] and [the student] died. Rabbi Yosei bar Ḥalafta would relate the praise of Rabbi Meir before the residents of Tzippori. He said to them: ‘[He is a] great man, a holy man.’ One time he [Rabbi Meir] found them standing in a line on Shabbat. (To comfort mourners. ) He said to [the mourners]: ‘Greetings to you.’ They said to him [Rabbi Yosei bar Ḥalafta]: ‘Is this the one whom you praise?’ (One is ordinarily forbidden to extend greetings to mourners, so after Rabbi Meir did so, the residents of Tzippori asked Rabbi Yosei bar Ḥalafta how he could have praised Rabbi Meir. ) He said to them: ‘Know how praiseworthy that man is, as he came to inform us that there is no mourning on Shabbat.’ Rabbi Hoshaya went to a certain place. He found them standing in a line on Shabbat. He said to them: ‘I do not know what your custom is; nevertheless, greetings to you, in accordance with the custom of our place.’ The two sons of Rabbi [Yehuda HaNasi], one of them went out with his head covered and wearing shoes, and the other went out barefoot with his head uncovered. (Rabbi Guryon's brother was in mourning for one of his relatives. This occurred on Shabbat during the seven days of mourning. During the week, a mourner would ordinarily have his head covered and would not be wearing shoes. ) Rabbi Yona went to pay a visit to Rabbi Guryon’s brother. (He went to comfort the mourner on Shabbat.) He came out to him wearing shoes. He said to him: (Rabbi Yona said to Rabbi Guryon’s brother, who had come out to greet him. ) ‘Tell Rabbi Guryon your brother that we do not learn actions from a small man.’ (The fact that Rabbi Guryon’s brother wore shoes on Shabbat was not sufficient to establish that as the halakha, even if he did so on Rabbi Guryon’s instruction. ) Rabbi Ḥanina bar Pappa went to pay a visit to Rabbi Tanḥum bar Ḥiyya of Kefar Agin. (This occurred on Shabbat, while Rabbi Tanḥum was in his seven days of mourning (see Etz Yosef). ) He came out to him dressed in santroi. What is santroi? It is a garment that is not rent. [Rabbi Ḥanina] said to him: ‘Is this the way to act? Can this be?’ [Rabbi Tanḥum] said to him: ‘This is what Rabbi Yoḥanan would do.’ [Rabbi Tanḥum] said to him: ‘Pray for me.’ [Rabbi Ḥanina] said to him: ‘May this breach be broken.’ [Rabbi Tanḥum] said to him: ‘Do not say that, (That could be interpreted as having the breach broken into several breaches.) but rather, may your breach be repaired.’ It is taught: A group and a family are comparable to a dome made of stones. If you remove one stone, all of it is destabilized. If you place one stone on, all of it is stabilized. So, all seven days, a sword is outstretched. (There is danger to the entire family during the seven days following the death of one member. ) Until thirty days it hovers, and it does not return to its scabbard until twelve months. Rabbi Elazar said: If a son is born in the family, it immediately eases. If so, why does one visit on Shabbat? Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Due to enmity. (One visits the mourner to prevent enmity by ensuring that the mourner will not feel that he is being overlooked.)
“God blessed the seventh day and sanctified it, because on it He rested from all His labor that God created to make” (Genesis 2:3). “God blessed the seventh day and sanctified it” – it is written: “The blessing of the Lord, it will enrich, without adding toil with it” (Proverbs 10:22). “The blessing of the Lord, it will enrich” – this is Shabbat, as it is stated: “God blessed the seventh day.” “Without adding toil [etzev] with it” – this is mourning, just as it says: “The king is in grief [ne’etzav] over his son” (II Samuel 19:3). (Mourning the dead is not observed on Shabbat.)
Rabbi Pinḥas said in the name of Rabbi Hoshaya: Although it says: “Because on it He rested from all His labor,” from the labor of creating His world He rested, (“Because on it He rested from all His labor that God created” implies that it was only from His own labor that He rested, but there were other types of labor that continued.) but he did not rest from the labor of the wicked nor from the labor of the righteous. Rather, he performs actions with these and with those. He shows to these the essence of what is their fate and to those the essence of their fate. (He punishes the wicked and rewards the righteous, all in accordance with what has been determined by their deeds. This kind of “labor” never ceased.) From where is it derived that the punishment of the wicked is called labor? It is as it is stated: “The Lord opened His armory and took out the weapons of His fury, for it is labor [for the Lord]” (Jeremiah 50:25). And from where is it derived that the reward of the righteous is called labor? It is as it is stated: “How great is the goodness You have in store for those who fear You, which You have fashioned (The expression ”fashioning” is associated with labor.) for those taking refuge in You, in the presence of people” (Psalms 31:20).
“God blessed the seventh day [and sanctified it]” – Rabbi Yishmael said: He blessed it with manna and He sanctified it with manna. He blessed it with manna in that all the days of the week one omer [of manna] would fall, while on the day before Shabbat two omers would fall. (An extra omer for Shabbat.) He sanctified it with manna, as it did not fall on it [on Shabbat] at all. Rabbi Natan says: He blessed it with manna and sanctified it with a blessing. (The Shabbat blessing recited over a cup of wine.) Rabbi Yitzḥak said: He blessed it with manna and sanctified it through the gatherer. (Someone who gathered wood in the wilderness on Shabbat and was put to death (Numbers 15:32–36). The harsh penalty demonstrates the awesome, inviolable sanctity of Shabbat.) He blessed it with apparel. (One should wear fine clothing on Shabbat.) Rav Huna said: He should change his clothing. (He must change from everyday clothing into special Shabbat garb.) Rabbi Ḥiyya said in the name of Rabbi Yoḥanan: He should mix [garments]. (If one does not have a complete set of Shabbat clothing, he should at least mix one fine item into the everyday clothing he will wear on Shabbat.) Avin bar Ḥisdai said: He should lower [his garments]. (If someone does not have any special garments for Shabbat, he should at least wear his ordinary garment in a distinctive manner, e.g., by lengthening it.) Rabbi Yirmeya and Rabbi Ze’eira were walking together [on Shabbat], and the outer garment of Rabbi Yirmeya was raised up, (That type of garment was ordinarily worn folded in order that it be elevated off the ground.) but Rabbi Ze’eira lowered his. (By releasing the fold.) This shows that one should lower [one’s garments for Shabbat]. Rabbi Elazar says: He blessed it with [the Shabbat] candle, (By enabling it to last longer than usual.) and there was an incident involving me [that illustrates this]. One time I kindled a candle on Shabbat eve, and I came and found it burning at the conclusion of Shabbat, and nothing [of the oil] was diminished. He blessed it with the radiance of a person’s face, He sanctified it with the radiance of a person’s face. The radiance of a person’s face all the days of the week is not comparable to the way it is on Shabbat. He blessed it with the lights. (The primordial light of creation, which was hidden away because of Adam’s sin.) Rabbi Shimon bar Yehuda of Kefar Akko says in the name of Rabbi Shimon: Even though the lights were cursed on the day before Shabbat, (When Adam sinned.) they were not stricken until the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis, and not in accordance with the opinion of Rabbi Ami, as Rabbi Ami said: Adam the first man, his glory (The primordial light.) did not spend the night with him. (It was abolished on the day of his creation, before Shabbat.) What is the source? “Man [adam] will not go to rest in his splendor; he is like the beasts that perish” (Psalms 49:13). The Rabbis say: His glory did spend the night with him, and only at the conclusion of Shabbat was his radiance taken from him, as He expelled him from the Garden of Eden. That is what is written: “You alter his countenance and send him away” (Job 14:20). When the sun set on Shabbat eve, the Holy One blessed be He sought to put away the [primordial] light, but He accorded honor to Shabbat. That is what is written: “God blessed the seventh day, and sanctified it” – He blessed it with light. When the sun set on Shabbat eve the [primordial] light continued to function. (Even at night.) Everyone began praising [God]; that is what is written: “Under all the heavens they sing His praises, (The Midrash interprets yishrehu as being related to shira, song.) and His light is to the ends of the earth” (Job 37:3). Why was this? (Why is it that “under all the heavens they sing His praises”?) Because “His light is to the ends of the earth.” Rabbi Yehuda bar Rabbi Simon said: By the light that the Holy One blessed be He created on the first day, a person could look out and see from one end of the world to the other end. When the Holy One blessed be He looked at the people of the generation of the Flood and the people of the generation of the Dispersion, whose actions were to be corrupt, He arose and hid it away and designated it for the righteous in the future. From where is it derived that He hid it away? It is as it is stated: “Their light will be withheld from the wicked, and the upraised arm will be broken” (Job 38:15). And from where is it derived that He designated it for the righteous in the future? It is as it is stated: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). Rabbi Levi said in the name of Rabbi Ze’eira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat. As the sun set at the conclusion of Shabbat, darkness began approaching, and Adam the first man became afraid, as it is stated: “And I said that darkness will envelop me [yeshufeni]; night for me is light,” (Psalms 139:11) – that one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me. (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) What did the Holy One blessed be He do? He prepared for him two flint stones and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night for me is light.” What blessing did he recite over it? [Blessed be God] Who creates the lights of fire. This is in accordance with the opinion of Shmuel, as Shmuel said: Why does one recite a blessing over light at the conclusion of Shabbat? It is because that time was the beginning of its creation. Rav Huna in the name of Rav and Rabbi Abahu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested all that day. (It is forbidden to make a fire all day on Yom Kippur.)
He blessed it due to the expenditure. (He gave Shabbat a blessing that people should not suffer a long-term financial loss when spending money to honor it.) Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: Every day on which there is reduction [among the creations of that day], blessing is written in its regard, and in fact it lacks nothing. On the fifth day, birds and fish were created, and people slaughter and eat birds and trap and eat fish, [reducing their number], but since blessing is written in its regard (Genesis 1:22.) it lacks nothing. (The birds and fish replenish themselves through reproduction.) On the sixth day, man and animal were created, and people slaughter and eat animals, and people die, but since blessing is written in its regard (Genesis 1:28.) it lacks nothing. But regarding the seventh day what can you say? (Why was it necessary for God to give a blessing for Shabbat?) Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: It is for the expenditure.
Rabbi Elazar said in the name of Rabbi Yosei: For the sake of fastidious people, He blessed it with delicacies. (Though such people are very fussy eaters, God blessed Shabbat that all its food should be delicious.) Our master [Rabbi] once prepared a feast for Antoninus (A Roman governor who was friendly with him.) on Shabbat. He brought before him some cold cooked dishes. He ate them and enjoyed them. He [Rabbi] prepared another feast for him on a weekday. He brought before him some hot cooked dishes. He said to him: ‘Those [from Shabbat] pleased me more than these.’ (Even though the Shabbat dishes were served cold.) He said to him: ‘They [the weekday foods] are missing a certain spice.’ He said to him: ‘Is it possible that the pantry of the king is lacking anything?’ (Tell me which spice you lack, and I can bring you some from the royal pantry.) He said: ‘They are lacking Shabbat. Do you have Shabbat?’ Rabbi Yishmael ben Rabbi Yosei asked Rabbi, he said to him: ‘The [Jewish] residents of Babylon, by what merit do they live?’ He said to him: ‘It is by the merit of the Torah [which they study diligently].’ ‘And the residents of the Land of Israel, by what merit [do they live]?’ He said to him: ‘It is by the merit of tithes [which they separate from their produce].’ ‘And the residents outside of the Land of Israel, by what merit [do they live]?’ ‘It is by the merit of the fact that they honor Shabbatot and the festivals.’ Rabbi Ḥiyya bar Abba said: One time a certain person in Laodicea invited me and brought before us a round tabletop borne on sixteen poles, and on it was every type of food that was created during the six days of Creation. There was a certain child sitting in the middle of the tabletop and proclaiming and saying: “The earth and all that it holds are the Lord’s, the world and all its inhabitants” (Psalms 24:1). And why did he go to such lengths? (Why was the child placed there in order to proclaim this?) It was so the host should not become haughty [from all his wealth]. I said to him [the host]: ‘Son, from where did you merit all this honor?’ He said to me: ‘I used to be a butcher, and every time I saw a fine animal over the week days, I would set it aside for Shabbat.’ I said to him: ‘It is not for naught that you merited [all this].’ Rabbi Tanḥuma said: There was an incident in Rome on the day before the great fast [Yom Kippur]. There was a certain tailor there and he went [to the market] to purchase a fish. It happened that he and the child [servant] of the governor were vying for it. This one would offer a higher price and the other one would offer a still higher price, until it reached twelve dinars, and the tailor purchased it. At dinnertime, the governor said to the child: ‘Why did you not bring me a fish?’ He said to him: ‘My master, I will not conceal it from you, I went [to the market] and there was only one fish there and it happened that I and a certain Jew were vying for it. He offered a higher price and I offered a higher price until it reached twelve dinars. Would you have wanted me to bring you a fish for twelve dinars?’ he asked rhetorically. He said to him: ‘Who is it [who bought the fish]?’ He said to him: ‘A man named such-and-such.’ He sent for him and he came before him. He said to him: ‘What did you see, Jewish tailor, that led you to eat a fish that cost twelve dinars?’ He said to him: ‘My master, we have one day [each year] that atones for us for all the sins we have performed all the days of the year. When it arrives, should we not accord it honor?’ He said to him: ‘Because you adduced a justification for your position, you are exempt [from punishment].’ How did the Holy One blessed be He reward him? He went and cut it open and He brought it about for him that there was a fine gem inside it, and he supported himself from it all his days.
The wicked [governor] Tinneus Rufus asked Rabbi Akiva: ‘How is this day [Shabbat] different from the other days of the week?’ (Why should it be treated differently from the other days?) He said to him: ‘How is this man [Tinneus Rufus] different from other men?’ (Why is it that you are treated differently from other men?) He said: ‘What did I say to you and what did you say to me?’ He said to him: ‘You said to me: How is this day different from the other days of the week, meaning, in what way is Shabbat different from every day? And I said to you: How is this man different other men, meaning, in what way is Tinneus Rufus different from other men?’ He said to him: ‘It is because the king wished to honor me.’ He said to him: ‘This [Shabbat], too, the Holy One blessed be He wished to honor it.’ He said to him: ‘From where can you prove it to me?’ (That Shabbat is actually different from other days.) He said to him: ‘The Sambatyon River proves it, as it flows with stones all the days of the week, but on Shabbat it rests.’ He said to him in astonishment: ‘Are you dragging me to a river?’ (We are not going to travel to the Sambatyon to witness it, so you have still not proven anything.) He said to him: ‘Necromancers, who raise the dead via the male organ, will prove it, as a dead man can be brought up all the days of the week, but on Shabbat he cannot be brought up. Let this man [Tinneus Rufus] test this out with his father.’ One time, he [Tinneus Rufus] needed to do so, and he tested it with his father. He was brought up all the days of the week, but on Shabbat he could not be brought up. On Sunday he brought him up again. He said to him in bewilderment: ‘Since you died, have you become a Jew? Why were you brought up all the days of the week, but on Shabbat you could not be brought up?’ He said to him: ‘Anyone who does not observe Shabbat willingly in your place, will observe it here perforce.’ He said to him: ‘Do you have labor there for which you exert yourselves all the days of the week, that you can experience rest on Shabbat?’ He said to him: ‘All the days of the week we are punished, but on Shabbat we rest.’ He [Tinneus Rufus] returned to Rabbi Akiva and said to him: ‘If it is as you say, that the Holy One blessed be He honors the Shabbat, let him not make the wind blow [on Shabbat], let him not make rain fall, let him not allow grass to grow.’ He said to him: ‘May the spirit of that man (Tinneus Rufus.) depart from him. I will tell you a parable: [It is analogous to] two people who resided in the same courtyard. If one does not contribute to the eruv and the other one contributes to the eruv, is it, perhaps, permitted to transport items in the courtyard? However, if one person resides in a courtyard alone, it is permitted for him [to transport items] in the entire courtyard. Here, too, the Holy One blessed be He, because there is no other power that co-exists with Him, and the entire world is His, it is permitted for Him [to transport items] throughout the entire world. Additionally, those who partook of the manna can attest to it, (That Shabbat is indeed different from the other days of the week.) as all the days of the week it would fall, but on Shabbat it did not fall.’
A certain philosopher once asked Rabbi Hoshaya, saying to him: ‘If circumcision is so dear to Him [God], why was it not given to Adam the first man?’ (The insinuation of his question was that circumcision is not a divine command, but rather a form of purposeless mutilation.) He said to him: ‘Why does this man [the philosopher] shave the corner of [the hair on] his head but leave the corner of his beard?’ He replied: ‘It is because this [the head hair] grew with him in his period of foolishness.’ (In his childhood.) He said to him: ‘If so, he should put out his eye, sever his hands, and break his legs, because they too grew with him in his period of foolishness.’ He said to him: ‘Have we come to such [frivolous] arguments?’ This was a rhetorical question. He said to him: ‘It is not possible for me to dismiss you with no response at all. The explanation is that everything that was created during the six days of Creation requires some action [to bring it to its perfected state], e.g., mustard requires sweetening, lupines require sweetening, wheat requires grinding. And even man needs to be perfected.’
Rabbi Yoḥanan said in the name of Rabbi Yosei bar Ḥalafta: Abraham, in whose regard observance of Shabbat is not mentioned, inherited the world with a limited measure, as it is stated: “Arise, walk about in the land to its length and to its breadth, [as to you I will give it]” (Genesis 13:17). But Jacob, in whose regard observance of Shabbat is mentioned, as it is stated: “He encamped before the city” (Genesis 33:18) – he entered with the dimming of the sun and established Shabbat boundaries [for his camp] while it was still day – [he] inherited the world with no limited measure, as it is stated: “Your descendants will be as the dust of the earth, [and you shall spread out to the west, and to the east, and to the north, and to the south]” (Genesis 28:14).
Another interpretation: Why did He bless it [Shabbat]? Rabbi Berekhya and Rabbi Dostai and Rabbi Shmuel bar Naḥman, Rabbi Berekhya and Rabbi Dostai say: It is because it does not have a partner. Sunday has Monday [as its partner], Tuesday has Wednesday, Thursday has Shabbat eve. But Shabbat has no partner. (Therefore it required God’s blessing.) Rabbi Shmuel bar Naḥman said: It [the blessing of Shabbat] is in that it cannot be postponed. (It always occurs every seventh day.) Festivals may be postponed, (The holy days are observed on particular dates in particular months, so their time is determined when the New Year and New Months are declared by the religious court. These courts are authorized to postpone these declarations in various circumstances.) Yom Kippur may be postponed, but Shabbat cannot be postponed. Rabbi Shimon ben Yoḥai taught: Shabbat said before the Holy One blessed be He: ‘Master of the universe, all of them [the other days] have partners, but I do not have a partner.’ The Holy One blessed be He said to it: ‘The congregation of Israel is your partner.’ When Israel stood before Mount Sinai, the Holy One blessed be He said to them: ‘Remember the matter that I said to Shabbat: The congregation of Israel is your partner.’ That is the meaning of the statement in the Ten Commandments: “Remember the Shabbat day to keep it holy” (Exodus 20:8).
Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He created three creations on each day. On the first day He created the heavens, the earth, and light; on the second day, the firmament, Gehenna, and angels; on the third day, trees, grasses, and the Garden of Eden; on the fourth day, the sun, the moon, and the constellations; on the fifth day, birds, fish, and Leviathan; on the sixth day, Adam, Eve, and crawling creatures. Rabbi Pinḥas said: On the sixth day, He created six things: Adam, Eve, crawling creatures, animals, beasts, and demons. Rabbi Benaya said: “That God created and made” is not written here, but rather, “that God created to make” – everything that the Holy One blessed be He was going to create on the seventh day, He created them early, on the sixth day.
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“These are the children of Tzivon: Aya and Ana; he is Ana, who found the yemim in the wilderness, as he was herding the donkeys of Tzivon his father” (Genesis 36:24). “These are the children of Tzivon: Aya..” “These are the children of Tzivon: Aya and Ana” – what did the verse see that led it to write Ana, Ana, twice? (Why is Ana listed among the brothers of Tzivon (Genesis 36:20) and also among his sons? (Etz Yosef). ) Were they two? Actually, there was one; however, Tzivon consorted with his mother and she bore Ana, and he became the son of Ana, son of Tzivon, and son of Se’ir. (Ana was listed among the sons of Se’ir because he was the son of Se’ir’s wife, but in actuality he was the son of Tzivon. The words “the son of Ana” appear to be out of place here. ) In any case, he was one. It is taught: Fire and mixed breeds (Animals that were crossbred.) were not created during the six days of Creation, but it entered His mind for them to be created. When were the mixed breeds created? It was in the days of Ana. That is what is written: “He is Ana, who found the yemim in the wilderness.” Rabbi Yehuda bar Simon said: Mules [hamyonas]. The Rabbis say: Half-breeds [himisu] – half donkey and half horse. These are the signs: If its ears are small, its mother is a horse and its father is a donkey; if they are large, its mother is a donkey and its father is a horse. Rabbi Mana would command those of the household of the Nasi that they should purchase those with the small ears, because their mothers are horses and their fathers are donkeys. What did Ana do? He brought a female donkey, crossed it with a horse, and a mule emerged. The Holy One blessed be He said to him: ‘I did not create anything that causes damage, but you created something that causes damage. As you live, I will create for you something that causes damage.’ What did He do? He brought a serpent, crossed it with a starred agama lizard, and a poisonous lizard resulted. A person never said that he was bitten by a rabid dog and he lived, by a poisonous lizard and he lived, or by a white mule and he lived. Fire: Rabbi Levi in the name of Rabbi Nezira: That light (The light that was created on the first day of Creation.) served for thirty-six hours, twelve on Shabbat eve, (Friday.) twelve on Shabbat night, and twelve on Shabbat. When the sun set on Shabbat night, the Holy One blessed be He sought to sequester the light, but He accorded honor to the Shabbat. That is what is written: “The Lord blessed the seventh day” (Genesis 2:3). With what did He bless it? With light. When the sun set on Shabbat night and the light began serving, (The light created on the first day began to light up the world even without the sun. ) everything began lauding the Holy One blessed be He. That is what is written: “Under all the heavens they sing to Him” (This verse is often translated “Under the heavens He sends it forth [yishrehu],” but the midrash interprets the word yishrehu to mean “they sing to Him [yashiru lo].” ) (Job 37:3) – why? Because “His light is to the ends of the earth” (Job 37:3). When the sun set at the conclusion of Shabbat, darkness began to set in. Adam the first man became fearful, as it is written: “And I say: Darkness will conceal me” (Psalms 139:11). What did the Holy One blessed be He do for him? He prepared for him two flint stones, and [Adam] struck one against the other. Fire emerged and he recited a blessing over it. That is what is written: “Night is light for me” (Psalms 139:11). This is in accordance with the opinion of Shmuel, [who said]: Why do we recite a blessing on a candle at the conclusion of Shabbat? Because then was the beginning of its creation. Rav Huna in the name of Rabbi Yoḥanan: One recites a blessing over it even at the conclusion of Yom Kippur because the fire rested that entire day. (Since one is not permitted to use the fire on Yom Kippur, and once Yom Kippur is over one is permitted to use it, one appreciates fire and recites the blessing. )
(Fol.39b) R. Simon b. Lakish said: "Where do we find a hint in the Torah that it is a duty to visit a sick person? From the following passage (Num. 16, 29) If these men die the common death of all men, and he visited after the visitation of all men, then the Lord hath not sent me." How does he infer it from this? Said Raba, it means thus: "If these men die as old men die, that they will be sick upon their beds and people will visit them. What will then people say? 'The Lord has not sent these plagues to them.'" Raba lectured: "What is the meaning of the passage (Ib., ib.) But if the Lord create a new thing [why repeated twice the verb create?] This means: If Gehenna had been created for them, it is all right; but if not, then the Lord should create it now for them." Is this so? Have we not been taught in a Baraitha that seven things preceded the creation of the world? They are the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation we infer] from the following passage (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Pr. 90, 2) Before yet the mountains were brought forth, etc., and after it is written Thou turnest man to contrition and sayest, 'Return ye children of men! As for Paradise, it is written (Gen. 2, 3) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Topeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it' is written (Ps. 72, 17) In the presence of the sun, his name shall flourish. Hence we see from the foregoing that Gehenna was created before creation.] We must therefore say that Moses said thus: "If the opening was created here, good and well; but if not, then let the Lord create it right here." But it is written (Ecc. 1, 9) There is nothing new under the sun. We must therefore explain it that Moses said: "If the opening is not around here, then let it be moved over there."
Then was the fire of Gehenna really created on Sabbath eve? Have we not been taught in a Baraitha: "Seven things preceded the creation of the world; they are: the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation] [we infer] from the following passage: (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Ps. 90, 2) Before yet the mountains were brought forth, etc., and after it is written "Thou turnest man to contrition, and sayest 'Return ye children of men.' As for Paradise, it is written (Gen. 2, 8) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Tapeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it is written (Pr. 72, 17) In the presence of the sun, his name shall flourish." [Hence we see from the foregoing that Gehenna was created before creation. This contradicts the opinion of our first Baraitha that it was created on the Sabbath eve]. I will tell thee: There is no contradiction. The formation of its interior was created before the creation of the world, but its fire was created on the Sabbath eve.
And God blessed the seventh day. With what did God bless it? That everything a person brings to honor the Shabbat with, the Holy One pays him back double.
Another thing, He blessed it. That the wicked are not punished in Gehinnom on Shabbat.
"That God created to do/make." Here is not written "he did/made", but "to do/make", [which means] that He placed strength in them to do/make.
"That God created to do/make." These are the ten things that were created on the eve of the Sabbath at twilight: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the letters, [7] the writing, [8] the tablets, [9] the grave of Moses and [10] the ram of Abraham, our father. [...] For all these God created to do miracles and mighty deeds. [...]
Another interpretation (of Gen. 2:3): (Gen. R. 7:5.) WHICH HE CREATED "and made" is not written, but TO MAKE, because the Sabbath preceded the completion of the work. R. Bannaya said: (Gen. R. 7:5.) These are the demons (mazziqin), whose souls he had created. While he was creating their bodies, the Sabbath commenced. So he left them alone and they survive to the present as spirit with no body. They are fruitful and multiply like humans, and they die like humans. So, when one comes upon a female demon (shedah), he will have demon (shedin) children. Now, from whom did you learn < this fact >? From the first Adam, (On the early use of “first Adam” with this translation, see 4 Ezra 3:21, where the Latin text reads, Primus Adam.) who had children from spirits. Should anyone come upon < such a spirit >, there is nothing against him, because they seem to one like a nocturnal pollution. There are also some who say: WHICH GOD HAD CREATED TO MAKE: This is the Temple which is going to be.
After the Holy One, blessed be He, created his world, it is written: God blessed the seventh day (Gen. 2:3) After He created the beasts and the birds it is written: He blessed them (ibid., v. 28), and with reference to the creation of man it is written: He blessed them and called their name Adam (ibid. 5:2). He likewise blessed the reptiles and food.
And the Lord said unto Moses: “Write thou these words” (Exod. 34:27). May our masters teach us: Is one who writes two letters on the Sabbath (while unmindful of the prohibition or of the Sabbath) obligated (to bring a sin-offering)? Thus do our masters teach us: One who writes two letters thoughtlessly on the Sabbath is obligated (to bring a sin-offering) because he has made a mark and profaned the Sabbath. The Holy One, blessed be He, said to Israel: Be zealous of the glory of the Sabbath, for on that day I rested from the work of creation, as it is said: And He rested on the seventh day (ibid. 20:9).
He went to the sorcerer on the first day of the week and his father’s corpse was brought up. That occurred also on the second, the third, the fourth, the fifth, and the sixth day of the week, but on the Sabbath day it did not ascend. Then, on the first day of the next week, it reappeared. He asked his father’s corpse: “Now that you are dead, why do you behave as a Jew, observing the Sabbath?” He replied: “My son, everyone among you who does not observe the Sabbath as it is decreed will do so unwillingly when he arrives here.” He asked him: “What work do you do on weekdays? He answered: “On weekdays we are judged, but on the Sabbath we rest until the Sabbath ends and the Sabbath reading is completed. When the Sabbath reading is concluded, the angel in charge of souls comes and takes the souls of those people and casts them back into the pit of the earth that is called A land of thick darkness as darkness itself; a land of the shadow of death, without any order (Job 10:22).” What is meant by tzalmavet (“shadow of death”)? It means tze’u lemavet (“they go out to death”), since they have already completed reading the text for the Sabbath. He then asked him: “If that is so, then why does the Holy One, blessed be He, work on that day?” He replied: “He is like one who walks about a courtyard four cubits in size. Furthermore, the river Sabbatyon (The legendary river Sabbatyon flowed, and therefore was impassable, on the six weekdays, but was still on Sabbaths and holy days. According to legend it formed the boundary of the territory in which the ten lost tribes were exiled. See Gen. R. Chapter 73, sect. 6 and San.h. 65b) testifies to this fact, for it carries stones and sand throughout the week, but on the Sabbath it rests.” He said to him: “Do you intend to fob me off (with this answer)?” He said to him: “It is written: He rested on the seventh day from all His labors (Gen. 2:2) (My answer is intended seriously).”
R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. (You write that this is not a direct quote from the Bible.) On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Gen. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
A Psalm, a song for the Sabbath day. Rabbi Yitzchak said (Exodus 16:29), "See that the Lord has given you the Sabbath." What is meant by "see"? Rabbi Yosei of Marganita said, "[It means] it was given to you." Rabbi Yitzchak said, "Every engagement of the Sabbath is doubled." The omer offering is doubled (Leviticus 23:16), [combining] the two omer offerings into one. Its sacrifice is doubled (Numbers 28:9), with two lambs offered on the Sabbath day. Its punishment is doubled (Exodus 31:14), one who violates it shall surely be put to death. Its reward is doubled (Isaiah 58:13), "And you shall call the Sabbath a delight, the holy [day] of the Lord honored." Its warnings are doubled, "Remember" and "Keep." Its Psalm is doubled, "A Psalm, a song for the Sabbath day." This is what the verse means when it says (Ecclesiastes 1:2), "Vanity of vanities," said Kohelet, "Vanity of vanities; all is vanity." Kohelet said there are seven vanities. One vanity is [the fact] that the seven days of Creation correspond to it. Solomon said, "What was created on the first day? The heavens and the earth. And what will be their end? 'The heavens will vanish like smoke, and the earth will wear out like a garment' (Isaiah 51:6)." [This is] vanity. [He said,] "And what was created on the second day? The firmament. And what will be its end? 'And the heavens will be rolled up like a scroll' (Isaiah 34:4)." [This is] vanity. [He said,] "And what was created on the third day? The gathering of the waters. And what will be their end? 'And the Lord will utterly destroy the tongue of the Egyptian sea' (Isaiah 11:15)." [This is] vanity. [He said,] "And what was created on the fourth day? The luminaries. As it is said (Genesis 1:17), 'And God set them in the firmament of the heaven.' And what will be their end? 'And the moon will be confounded' (Isaiah 24:23)." [This is] vanity. [He said,] And what was created on the fifth day? "Let the waters swarm with swarms of living creatures" (Genesis 1:20). And what is their end? "I will utterly sweep away everything from the face of the earth" (Zephaniah 1:2). Says the Preacher, "Vanity of vanities!" (Ecclesiastes 1:2). And what was created on the sixth day? Man. And what is his end? "For you are dust, and to dust you shall return" (Genesis 3:19). Says the Preacher, "Vanity of vanities!" And what was created on the seventh day, the Sabbath? He looked around to see if there was any flaw in it, but found it all holy and serene. Rabbi Isaac said that afterwards he saw that man sinned on it and was held accountable, and he also said, "This too is vanity." Thus, all seven days are considered vanity. As it says, "Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind" (Ecclesiastes 2:11). The reason why all seven days are considered vanity is that on the seventh day, which is the Sabbath, no work is done. This is expressed by the phrase "And there was evening and there was morning, the seventh day" (Genesis 2:2-3). This is similar to a king who had a precious vessel that he did not want to bequeath to anyone but his son. Similarly, Thus, the Sabbath is a day of rest and holiness, and God only wanted to bestow it upon the Israelites. Know that it was the same when the Israelites left Egypt, before they were given the Torah, God gave them the Sabbath and they observed two Sabbaths until they received the Torah, as it is said in Nehemiah 9:14, "You made known to them Your holy Sabbath." And the Lord blessed and sanctified the Sabbath, and the Israelites are obligated to sanctify it. It is known that every forty years that the Israelites were in the wilderness, during the six days of the week, God provided them with manna, but on the Sabbath, no manna would come down, not because God lacked the power to give it, but because of the Sabbath. When the people saw this, they also observed the Sabbath, as it is said in Exodus 16:30, "So the people rested on the seventh day." Then God said, "This Sabbath I have given to Israel as a sign between Me and them." During the six days of creation, God worked on the world, and on the Sabbath, He rested. Therefore, it is said in Exodus 31:17, "Between Me and the children of Israel, it is a sign forever." God created seven heavens, but He did not choose any of them as His dwelling place except the Sabbath, as it is said in Psalm 68:5, "A father of orphans and a judge of widows is God in His holy dwelling." God created seven lands, but He did not choose any of them except for the land of Israel, as it is said in Deuteronomy 11:12, As it is said (Deuteronomy 11:12) "the eyes of God are always upon it." I created seven seas, and from all of them, I chose none except the Sea of Galilee, which I gave as an inheritance to the tribe of Naphtali. As it is said (Joshua 19:32-33) "Naphtali, he possesses the Sea and the south." I created seven worlds, and from all of them, I chose none except the seventh. Six were created for coming and going, and one, the entire seventh, was created for rest and repose for the life of the world. I created seven days, and from all of them, I chose none except the seventh day, as it is said (Genesis 2:3) "God blessed the seventh day." I created seven cycles of seven years, and from all of them, I chose none except the year of release, as it is said (Deuteronomy 15:1) "At the end of every seven years, you shall grant a release." And anyone who observes the Sabbath, the Holy One, blessed be He, forgives all his sins, as it is said (Isaiah 56:2) "Happy is the man who does this, he who holds fast to the Sabbath, not profaning it. And he who abstains from evil shall find favor."
... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?
The Holy One, blessed be He, created seven æons, ∥ and of them all He chose the seventh æon only; the six æons are for the going in and coming out (of God's creatures) for war and peace. The seventh æon is entirely Sabbath and rest in the life everlasting. Seven lamps were made for the sanctuary, and the lamp of Sabbath was illuminating opposite the other six (lamps), as it is said, "In front of the lamp-stand the seven lamps shall give light" (Num. 8:2). The Holy One, blessed be He, created seven days, and of them all He chose the seventh day only, as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:3).
The Holy One, blessed be He, observed and sanctified the Sabbath, and Israel is obliged only to observe and sanctify the Sabbath. Know that it is so! Come and see! for when He gave them the Manna, He gave it to them in the wilderness during forty years on the six days of creation, but on the Sabbath He did not give (it) || to them. Wilt thou say that He did not have power enough to give it to them every day? But (the fact was) the Sabbath was before Him; therefore He gave to them bread for two days on the Friday, as it is said, "See, for that the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days" (Ex. 16:29). When the people saw that Sabbath (was observed) before Him, they also rested, as it is said, "So the people rested on the seventh day" (Ex. 16:30).
"And God blessed the seventh day, and hallowed it" (Gen. 2:3). The Holy One, blessed be He, blessed and hallowed the Sabbath day, and Israel is bound only to keep and to hallow the Sabbath day. Hence they said: Whosoever says the benediction and sanctification over the wine on the eves of Sabbath, his days will be increased in this world, and in the world to come, as it is said, "For by me thy days shall be multiplied" (Prov. 9:11) in this world; "and the years of thy life shall be increased" (ibid.) in the world to come.
"It is a sign between me and the children of Israel for ever" (Ex. 31:17). The Holy One, blessed be He, said: This (Sabbath) have I given to Israel as a sign between Me || and them; for in the six days of creation I fashioned all the world, and on the Sabbath I rested, therefore have I given to Israel the six days of work, and on the Sabbath, a day (for) blessing and sanctification, for Me and for them; therefore it is said, "Between me and the children of Israel it is a sign for ever" (ibid.).
THE CREATION ON THE EVE OF THE SABBATH TEN things were created (on the eve of the Sabbath) in the twilight (namely): the mouth of the earth; the mouth of the well; the mouth of the ass; the rainbow; the Manna; the Shamir; the shape of the alphabet; the writing and the tables (of the law); and the ram of Abraham. (Some sages say: the destroying spirits also, and the sepulchre of Moses, and the ram of Isaac; and other sages say: the tongs also.)
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
All the sevens are forever beloved. Above, the seventh is beloved: Shamayim, shemei shamayim, rakia, sheḥakim, zevul, maon, and aravot, (These are the seven levels of heaven. ) and it is written: Praise Him Who rides in the aravot, with His name, the Lord” (Psalms 68:5). Regarding lands, the seventh is beloved: Eretz, adama, arka, gai, tziya, neshiya, tevel, (These are seven types of land. ) and it is written: “He will judge the universe [tevel] in righteousness, the nations with uprightness” (Psalms 9:9). Regarding generations, the seventh is beloved: Adam, Seth, Enosh, Kenan, Mahalalel, Yered, Ḥanokh, and it is written: “Hanokh walked with God” (Genesis 5:24). Regarding our ancestors, the seventh is beloved: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses, and it is written: “Moses ascended to God” (Exodus 19:3). Regarding sons, the seventh is beloved, as it is stated: “David was the seventh” (I Chronicles 2:15). Regarding kings, the seventh is beloved: Saul, Ish Boshet, David, Solomon, Reḥavam, Aviya, Asa, and it is written: “Asa cried out to the Lord” (II Chronicles 14:10). (In response, God provided him with a miraculous military victory and tremendous wealth in spoils of war. ) Regarding years, the seventh is beloved, as it is stated: “But in the seventh, you shall let it rest and leave it fallow” (Exodus 23:11). Regarding Sabbatical years, the seventh is beloved, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10). Regarding days, the seventh is beloved, as it is stated: “God blessed the seventh day” (Genesis 2:3). Regarding months, the seventh is beloved, as it is stated: “In the seventh month, on the first of the month.”
... “YHVH Elohim” – a parable to a king . . . who poured hot and cold mixed into his [glass] cups and they withstood (didn’t break). Thus says the Holy One: If I create with the quality of judgment (Elohim), how will the world stand? With the quality of mercy (YHVH), then won’t sin spread? Rather here I will create it with the quality of judgment and the quality of mercy – may it only be that the world will stand!
On each day of Hanukkah they read selections from the portion of the dedication of the altar by the tribal princes (Numbers 7). On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your months” (Numbers 28:11–15). And in the non-priestly watches they read the act of Creation (Genesis 1:1–2:3). The Jewish people were divided into twenty-four watches. Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service. Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah. On fast days, they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.
And the members of the non-priestly watch, who represented the entire community that week, would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, as they did not wish to start Shabbat while fasting. And they did not fast on Sunday, so as not to go from rest and delight immediately to exertion and fasting, and run the risk that they might die as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? On Sunday they would read the portions starting with: “In the beginning” and “Let there be a firmament” (Genesis 1:1–8). On Monday they would read: “Let there be a firmament” and “Let the waters be gathered” (Genesis 1:9–13). On Tuesday they would read: “Let the waters be gathered” and “Let there be lights” (Genesis 1:14–19). On Wednesday: “Let there be lights” and “Let the waters swarm” (Genesis 1:20–23). On Thursday: “Let the waters swarm” and “Let the earth bring forth” (Genesis 1:24–31). On Friday: “Let the earth bring forth” and “And the heaven and the earth were finished” (Genesis 2:1–3). A long passage, consisting of six verses or more, is read by two people, and a short passage is read by one, as one cannot read fewer than three verses from the Torah together. They read from the Torah in the morning prayer and in the additional prayer. In the afternoon prayer the members of the non-priestly watch enter the synagogue and read the daily portion by heart, just as one recites Shema every day. On Shabbat eve at the afternoon prayer, they would not enter the synagogue for the communal Torah readings, in deference to Shabbat.
Concerning this inseparable bond, the Torah says in Exodus 19,5 prior to the revelation at Mount Sinai: והייתם לי סגלה, "You will be My treasured possession." The means by which Israel becomes G–d's most treasured possession is the Torah. The word, i.e. vowel, סגל is comprised of three sounds, i.e. three times the letter י. Between them they represent the ten emanations, the ten commandments and the ten directives by means of which G–d created our universe. The Zohar at the end of Parshat Nasso where the offerings of the princes are described, comments that the verse עשרה עשרה הכף, (Numbers 7,86) "ten, ten the כף" which at first glance seems superfluous, for who does not know that twice ten equals twenty, means that the first ten represent מעשה בראשית, whereas the second ten represent the Ten Commandments when the Torah was given. The Torah wishes to tell us that the creation of the universe was justified only when Torah was revealed and accepted by the Jewish people. Together these "twenty" formed a unit, seeing that when one spells the letter י ten, as a word i.e. יוד, the numerical value is 20, i.e. כ. The inseparable relationship between G–d, Israel and Torah is thus amply documented. Israel is attached to these "twenty," as is mentioned in Deut. 4,4: ואתם הדבקים בה', "as for you who cleave to the Lord etc." The congregation of Israel, עדת ישראל, are ten (i.e. the minimum number of a quorum amongst which a part of the Presence of G–d can be found is ten). This number applies both to the spiritual part of the people, נשמה, as well as to their bodies, since the Talmud Nidah 31 tells us that there are three partners in the creation of a human being, G–d, father and mother. G–d's input is described as comprising ten parts, the soul and its various potentials. Father and mother between them also contribute ten components, the body and the materials it is formed of. This makes man a partner of G–d in the Creation of the universe in a manner of speaking Just as the purely spiritual world, עולם האצילות, had been "born," so now the אדם תחתון, man of the lower world was "born" in order to get to know G–d. This is what is meant by the Talmud Shabbat 119 saying that whoever says his prayers on the Sabbath Eve including the recital of Genesis 2,1-3, becomes a partner of G–d in His work of Creation. It is well known that this is the night our sages especially recommend for man and his wife to cohabit and fulfill the commandment to procreate.
All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).
Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.
וחדל לעשות הפסח, “and he omits to perform the Passover ritual;” the Torah could have written: מעשות הפסח, thus saving a full word. The choice of words by the Torah teaches that the person the Torah has in mind here is the one who reasons that he can always make up for his failure to observe the Passover in Nissan, by observing it in lyar. We can find the root חדל used in a similar fashion in Genesis11,8, ויחדלו לבנות העיר, when the people of the generation of the Tower gave up that attempt after their languages had become confused. The choice of the word לעשות, instead of מעשות was also used when the Torah described G-d in Genesis 2,3 as having ceased His creative activities of the first six days. Instead of writing כי בו שבת מעשות כל מלאכתו וחדל לעשות, “for on it He ceased from completing all His work,” the Torah wrote אשר ברא אלוקים לעשות, thereby hinting that He was going to continue being involved in the improvement of His universe. The correct translation of that line would be: “for on it He ceased from completing all His work of creating.”
However, these analyses do not go far enough in explaining what the word “holy” means in the Torah. Its most obvious appearances in the Mosaic books are twofold, the first in relation to Shabbat – the day God Himself proclaimed holy – and the second in relation to the inner chamber of the Sanctuary, which was known as the holy of holies. (Shabbat is the first thing declared holy in the Torah: Genesis 2:3 (this is the only occurrence of the word in Genesis). Overwhelmingly in Exodus, “holy” occurs either in the context of Shabbat or the Sanctuary. The phrase “holy of holies” appears in Exodus 26:33–34; 29:37; 30:10, 29, 36; 40:10. It appears 20 times in Leviticus, four in Numbers. )
The pattern is set by the Sanctuary itself. As we noted elsewhere, (Covenant and Conversation: Exodus – The Book of Redemption, 329–337.) the language the Torah uses at the end of Exodus as the work reaches completion deliberately evokes the language the Torah uses of God on the seventh day of creation in Genesis 2:1–3. The Sanctuary is, in other words, a microcosmos, a universe in miniature, made by human beings at God’s request so that they can create as He creates – while remembering that He is our creator. The Sanctuary represents the order we create to mirror the order God creates, thus becoming, in the rabbinic phrase, “God’s partner in the work of creation.”
What Leviticus 23 is telling us is that what the Sanctuary was in relation to place, the calendar is in relation to time: it is the holy time we create to mirror the holy time God creates. The holy time God creates is Shabbat. This is the first thing God declares holy (Gen. 2:3), the only time the word “holy” appears in the book of Genesis. That is why the list of festivals in Leviticus begins with Shabbat, just as the construction of the Tabernacle begins with Shabbat (Ex. 35:2–3). It is to remind us that our creation must mirror and serve as a permanent reminder of God’s creation.
Thus the heavens and the earth, and all the host of them, were finished. And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and made it holy, because in it He rested from all His work which God had created and made. (Gen. 2:1–3)
The seventh, the impurity of sin, is different from the others since the purity concerned is more metaphorical than literal. Unlike the others, it has no physical symptoms or physical causes, such as contact. There is, as it happens, a seventh literal form of impurity, the most fundamental of all, that caused by contact with or proximity to a dead body, but that is dealt with elsewhere in the Torah, in Numbers 19:1–22. The reason it is placed there rather than here is almost certainly because it is linked with the death of two of Israel’s leaders, Miriam and Aaron, and the announcement of the death of Moses. The law of the High Priest and the Day of Atonement may, conversely, appear here rather than elsewhere (in one or other of the passages dealing with holy days) in order to preserve the sevenfold structure, reminiscent of another passage written in the priestly voice, the seven-day scheme of creation in Genesis 1:1–2:3.
The twin perspectives of the priest and prophet correspond to the twin perspectives on creation represented respectively by Genesis 1:1–2:3, spoken in the priestly voice, with an emphasis on order, structure, divisions and boundaries, and Genesis 2:4–3:24, spoken in the prophetic voice, with an emphasis on the nuances and dynamics of interpersonal relationships.
Read the whole of Genesis, for example, and you will not find a single explicit statement about monotheism or even one denunciation of idolatry – what we would expect if this were a conventional theological document. The monotheism is there, set at the beginning of the book, and it consists in the creation account of Genesis 1:1–2:3. We can only fully understand this text if we understand its context: a plethora of mythic, cosmological accounts from ancient surrounding cultures telling of how things were at the beginning of time, accounts which are universally about clashes between the various elements personified as gods. The serene account of Genesis – “And God said, ‘Let there be…’ and there was…and God saw that it was good” – in which the universe emerges stage by stage harmoniously from a single creative mind, and is seven times pronounced “good,” is not a myth but what I call an anti-myth. The German nineteenth-century sociologist Max Weber was right to see this as the birth of Western rationality. He saw it as what he called the “disenchantment” – what we would call de-mythologisation – of the world. (See Max Weber, The Sociology of Religion (Boston: Beacon Press, 1963); Peter Berger, The Sacred Canopy (Garden City, NY: Doubleday, 1967).)
And God blessed them: And so [too] (Genesis 2:3), "And God blessed the seventh day." Behold, you have learned [from this] that one who acquires a new thing should make the blessing of 'shehechianu.'
And conquer it: [Using the variant spelling that is] missing [the letter] vav, to teach you that it is the way of the man to 'conquer' the female; so that she not be unbridled, to cause a stumbling block for sexual impropriety, as did Leah, when she accustomed her daughter [to be unbridled] and created a stumbling block [for her]. And any [woman] who secludes herself in her home is fitting to marry the High Priest, as it is stated (Psalms 45:14), "All the honor of the king's daughter indoors, [is more than gold checkered clothing] etc," which means to say, that she will marry someone, about whom it is written (Exodus 28:39), "and you shall make checkered [...]." And she is fitting to have High Priests come from her, as it is stated (Psalms 128:3), "your sons will be like olive plantings;" meaning that they will be anointed with olive oil.
And Scripture has already mentioned these three things in one verse - as it is stated (Isaiah 43:7), "Everyone that is called by My name; for I have created him for My glory; I have formed him; yea, I have made him" - as it will be explained in its place (Derekh Chayim 6:10) with the help of God, may He be blessed. For it mentioned creation for the Godly level that clings to the creatures; formation corresponding to the form, which is the form of the material; and making, which is connected to the material. And see later [the discussion of], "Everyone that is called by My name" - is it not explained there well, until there is no doubt about this? And corresponding to this did it mention in the section of, "And He completed all of His work" (Genesis 2:1-3), "His work," three times: "And God finished His work" (Genesis 2:2); "and He rested from all of His work" (Genesis 2:2); and "from all of His work that He created" (Genesis 2:3). And likewise is, making, [mentioned] three times: "His work that He made" (Genesis 2:2); "from all of His work that He made" (Genesis 2:2); and "God created, to make" (Genesis 2:3). And understand how the third [usage of the word] is, "to make" - which corresponds to the material, which is always ready for making; and it is never [permanently] actualized, such that it can be said about it, "that He made."
And this is shown in Bereshit Rabbah (Bereshit Rabbah 10:9) and this is [what it says]: "'And He rested from all of His work' (Genesis 2:3) - the Holy One, blessed be He did not create His world with toil and effort [...]. Rather it was in order to punish the wicked that destroy the world that was created with toil and effort." And it is difficult: At first, it said that the world was created without toil and effort; and afterwards it said, "that was created with toil and effort!" However this is its explanation: There was no toil and effort from the angle of God, may He be blessed; but the toil and effort were rather from the angle of the recipient, such that it was only created in a continuum of time, and also with ten utterances - and that is with toil and labor. For that which God, may He be blessed, caused the world [to exist] in time was not from the angle of the Cause. For He, may He be blessed, can cause everything without a time continuum at all. Rather he needed a time continuum for the recipient. For how is it possible for the ground to receive its creation and the sprouting of the plants together? So the order of the creation is like this: The ground [that is first created] sprouts plants; and so too with all things. And hence was there a need for a time continuum for the creation of the world. So just like the time of the creation was from the angle of the recipient, so too was rest and the cessation [of work] from the angle of the recipient - since the recipient would be tired and worn by receiving it all at once. And rest on the seventh day was for this thing. And that is why it said, "in order to punish the wicked that destroy the world that was created with toil and effort." Since at the end of the day, the world was created in a time continuum and with ten utterances. And that is why the evil who destroy the world will have to give an accounting in the future.
And he mentioned these three things corresponding to the substance and the form, and corresponding to the Godly content that is attached to the creations - as this [content] does not have any mixture with the substance that all creations have. Hence he said, “they were created in their height.” And that corresponds to the body that receives physical height, since distances apply to the material. And he said, “with their knowledge,” corresponding to the form, because it is from the angle of this form that all animals have knowledge. And there is no doubt that knowledge is perfection of the being - as it is the form of all that exists - just like the height is the perfection of the body. Also, ‘a being without knowledge is not good.’ Hence he said, “they were created with their knowledge.” And the splendor and beauty is something which is from the angle of the Godly content that is in the creatures. As beauty is not related to the material at all, and we have already explained this: That beauty and splendor are related to that which is not material; and we have explained this many times. So he said that they were created in their completeness whether from the angle of their bodies, whether from the angle of their forms - which is their being - or whether from the angle of the Godly content that is attached to the creations. And [the latter] is their beauty. Hence he only brought a proof that they were created with their character, which is their splendor. As since they were created with their splendor, which is the last and highest level of the creations - and were even created with the completeness of that highest level - all the more so were they created with knowledge, which is before this. And all the more so were they created in their height, which is before everything. And this is the creation, the formation and the making that is mentioned here - corresponding to these three things. And these are very choice words, and there is no doubt about this at all. And they correspond to the three times, “His work,” is mentioned in (the passage known as) Vayekhulu (Genesis 2:1-3): “And God finished [...] His work […] and He rested […] from all of His work […] for He rested on it from all of His work that He created.”
On Hanukkah they read the section of the princes (Numbers 7). On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy 28). They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time. The final mishnah of our chapter details what sections are read on non-Toraitic holidays or events. Since there are no passages in the Torah about these days, the sages had to find other passages whose themes they deemed appropriate. The mishnah concludes with a midrash explaining why it is that we read from passages in the Torah appropriate to the holiday. Section one: Hannukah literally means “dedication” and refers to the dedication of the Temple after its restoration in the time of the Maccabees. The portion in the Torah read on Hannukah is a list of the gifts brought by the princes of each tribe at the dedication of the Mishkah, the tabernacle. Section two: On Purim we read about Amalek because Haman was, according to the rabbis, from Amalek. Section four: On Ma’amadot people would gather in the Temple or in their own cities while their local kohanim took there turn at service in the Temple. See Taanit 4:2-3. Section five: The curses (called today the “tochekhah” or rebuke) are read on fast days as a warning to people that they must repent. When reading the curses we don’t interrupt, making them into two or more aliyot rather they are all read by the same person. This is still the custom today, making one of the aliyot in Ki Tavo the longest aliyah of the year. Section six: Besides Shabbat morning, the Torah is also read on Mondays, Thursdays and Shabbat at minhah (the afternoon service). These readings go according to the regular cycle but they don’t count toward the regular progression. This means that the same portion that is read at all three occasions and then again on Shabbat. We only move forward on Shabbat. Section seven: The chapter ends with a midrash on Leviticus 23:44. The verse states that Moshe told the holidays to the people of Israel, but this verse is superfluous Moshe taught all of the commandments to the people. Therefore the midrash teaches that not only did Moshe teach the holidays, but he taught each one at the time that it fell. By his example we learn that on all holidays we read the Torah portion relevant to that holiday.
Thus Scripture states, His banner of love was over me, alluding to the camp of the shekhinah located in the midst of the four tribal ensigns, as it is written: “Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move” [Num. 2:17]. And we have similarly found that the figures of the Tabernacle constitute a symbol of the Holy One, blessed be He, and of the world. So our sages have said: “R. Joshua of Sikhnin said in the name of R. Levi: ‘When the Holy One, blessed be He, told Moses “Make Me a sanctuary that I might dwell among you,” he was to erect four poles and stretch out the tabernacle upon them. This teaches that the Holy One showed him red fire, green fire, black fire, and white fire. He said to him: “follow the patterns … that are being shown to you on the mountain” [Exod. 25:40].’ “R. Berechyah said: ‘This can be likened in a parable to a king who had a wonderful garment made of pearls. He said to his retainer: “Make me another like this one.” The retainer said to him: “My lord king, can I really make one like it?” The king said: “I in accord with my glory, you in accord with your own material.” Similarly, our teacher Moses said to God: “Can I construct something like these?” God said: “In accord with their patterns, using blue, purple, and crimson yarns and fine linen.’” “Thus is the entire world included within the construction of the sanctuary. Concerning the world it is written: ‘God created the heavens and the earth’ [Gen. 1:1] and ‘He stretches the heavens out like a curtain’ [Ps. 104:2]. The Tabernacle contained goat skins for its tent. On the second day it is written: ‘Let there be an expanse in the midst of the water, separating water from water’ [Gen. 1:6]. Concerning the tabernacle it states: ‘the curtain shall serve as a partition between the Holy and the Holy of Holies’ [Exod. 26:33]. On the third day of creation, ‘Let the waters under the sky be gathered into one area …’ [Gen. 1:9]. Concerning the sanctuary: ‘You shall make a brass basin’ [Exod. 30:18]. On the fourth day: ‘Let there be luminaries in the expanse of the sky’ [Gen. 1:14] while in the tabernacle there was the candelabrum of pure gold. On the fifth day of creation: ‘… and birds that fly above the earth’ [Gen. 1:20] while in the Sanctuary: ‘Let there be cherubim with outstretched wings’ [Exod. 25:20]. Humanity was created on the sixth day. Concerning the sanctuary it states: ‘Bring forward Aaron your brother’ [Exod. 28:1]. On the seventh day: ‘The heaven and the earth were completed’ [Gen. 2:1]. Concerning the tabernacle: ‘Thus was completed all of the work of the Tabernacle …’ [Exod. 39:32]. Concerning the work of Creation, it is written: ‘God blessed them’ [Gen. 1:33] and concerning the construction of the tabernacle: ‘Moses blessed them …’ [Exod. 39:43]. On the seventh day it states: ‘On the seventh day God finished the work that He had been doing’ [Gen. 2:2], concerning the tabernacle: ‘On the day which Moses completed …’ [Num. 7:1]. On the seventh day: ‘God sanctified it’ [Gen. 2:3]; concerning the tabernacle: ‘Moses consecrated it …’ [Num. 7:1].” (Midrash Pesikta de-Rav Kahana 1.) All of the above alludes to the fact that this world draws its life and is connected and adheres to the name of the Holy One, blessed be He. So too the ark and its utensils are symbolic allusions. Above “seraphim stand” [Isa. 6:2]; below “acacia wood stands” [Exod. 26:16]. Above “He sits upon the cherubim” [Ps. 80:2]; below “cherubim of outstretched wing” [Exod. 37:9]. Above are the holy wheels (of Ezekiel’s vision); below “the structure of the wheels was like the structure of the wheel of the heavenly chariot-throne” [I Kings 7:33].
The heavens and the earth were completed in all their vast array. On the seventh day God finished the work He had been doing; so on the seventh day He rested from all His work. Then God blessed the seventh day and made it holy, because on it He rested from all the work of creating that He had done. (Gen. 2:1–3)
CURSED. The serpent was cursed with a short life. (Just as blessing is an addition of the good (see I.E. on Gen. 2:3), curse is a diminution of the good. According to this interpretation cursed art thou refers to the serpent’s life span.) However, the correct interpretation is that the serpent was cursed in manner of locomotion. (He lost his legs and consequently could no longer walk erect. According to this interpretation cursed art thou refers to the serpent’s means of locomotion.)
AND A MAN OF ISRAEL. Ve-ish ha-yisra’eli (and a man of Israel) is similar to le-ish he-ashir (unto the rich man) (II Sam. 12:4) and to et yom ha-shevi’iy (the seventh day) (Gen. 2:3). (When an adjective has a heh prefixed to it, the noun which it modifies also has a heh prefixed to it. I.E. points out that there are instances in Scripture where the above is not followed, viz., our verse, II Sam. 12:4, and Gen 2:3. See I.E. on Gen 1:31 (Vol. 1, p. 47).) We do not know why this section (Verses 10-12.) was connected to that which comes before it. Perhaps the blasphemer spoke improperly with regard to the bread, the oil, and the sacrifices.
OR A PILLAR. For a graven image. (According to I.E. Scripture only prohibited a pillar made for the purpose of idol worship. See I.E. on Deut. 16:22 (Vol. 5, p. 117).)
If Passover falls on Shabbat, one says Vayekhulu first, (Genesis 2:1-3) then the blessing over the wine, followed by the blessing sanctifying the day. In the second blessing, on Shabbat we say "You have caused us to inherit the Sabbath and your holy festivals with love and favor." The commandment to rejoice on the festival is explicitly stated. The commandment to rejoice is alluded to in the verse: "On your joyous occasions and your festivals." (Numbers 10:10) the Midrash says that "your joyous occasions," is a reference to the Sabbaths. We find the language of inheritance in connection with the Sabbath, as it is written, "The people of Israel shall keep the Sabbath, observing the Sabbath day throughout the generations as a covenant for all times." (Exodus 31:16) That is why we say, "You cause us to inherit." Finally one concludes the blessing by saying, "Praised are you who sanctifies the Sabbath, Israel and the sacred seasons. Then one recites the she-heheyanu and one drinks the wine.
The heavens and the earth were completed in all their vast array. On the seventh day God finished the work He had been doing; so on the seventh day He rested from all His work. Then God blessed the seventh day and made it holy, because on it He rested from all the work of creating that He had done. (Gen. 2:1–3)
And the trustworthy 'witness' to our explanation is that which the verse states (Genesis 2:3), "since upon it God rested from all of the work that He had created to make;" as this verse lacks understanding; and according to what we have explained, it comes 'like a precious chain,' as "since upon it He rested from all of the work that He had created" [refers to what He did] on the day of creation; "to make," [means] to refine, on the six days; like it states (Exodus 31:17), "since on six days, the Lord made, etc.," the explanation [of "made"] is refined; since the [actual] creation was created in one proclamation on the first day, except that everything was lacking refinement. To what is this thing similar? To someone who wants to build a palace and first prepares stones and wood and dirt and all of the building materials and afterwards builds the home; so [too] the Creator, may He be blessed, created all of the needs of the world with one proclamation, and He prepared it, and everything was laying piled up in a mixture; and afterwards, He started to organize each thing in its place and did His, may He be exalted, work.
A kabbalistic approach: These two verses contain allusions to the entire history of this terrestrial universe, i.e. its existence of a total of 7,000 years. The hint consists of the seven times the letter א which is equivalent to אלף, 1,000, appears in these two verses. This is parallel to the very first verse in the Torah (Genesis 1,1) in which the letter א also appears seven times. [Actually in Genesis the letter א appears only 6 times in that verse, giving rise to the statement of the sages that the universe G’d created at that time was to endure in its present form for 6,000 years. (Compare Rosh Hashanah 31)]. After these 6,000 years there will be another 1,000 years during which the universe will be in ruins. We have to understand that seeing the entire Torah is built on the premise of creation ex nihilo, that just as the universe came into existence, had a beginning, it will also have an end. This is what is meant by Isaiah 44,6 quoting G’d as saying: “I am the first and therefore I am the last.” The prophet meant that just as G’d was first, i.e. before any creatures, so He will survive all creatures. This verse in Isaiah is proof that the terrestrial universe as we know it will have an end. If there would be a single surviving creature in the universe, how could G’d describe Himself as being the last? David explained this in greater detail when he said (Psalms 102, 26-27): “of old You established the earth; the heavens are the work of Your hands. They shall perish but You shall endure; they shall all wear out like a garment; You change them like clothing and they pass away. But You are the same and Your years never end.” The letter relating to the sixth millennium is the letter א in the word אלפי of the sequence רבבות אלפי ישראל. This is the sixth word in that verse. The seventh word, i.e. ישראל, in this instance alludes to a withdrawal of the forces which had kept the universe a going concern during the previous six thousand years, and a hint that during that millennium there would be ruin. This millennium is the one of which the Talmud said חד חריב, “one which is desolation.” We also find an interesting anomaly in Hoseah 9,12 where the prophet writes the word בשורי מהם spelling the word with the letter sin instead of with the shin. The idea is that the “turning away by G’d from Israel” will not be total. Seeing that the wordישראל can depict the absence of positive forces or the presence of positive forces depending on the context in which the word appears, it is possible that just as on occasion that word alludes to destruction, it may allude to reconstruction on occasion, i.e. a marshaling of positive, constructive forces. The word in our verse would therefore also allude to a rebuilding of the universe including the people of Israel. This is the mystical dimension of Psalms 24,2 על נהרות יכוננה, “He founded it on subterranean streams.” The psalmist did not write כוננה, “He founded it,” in the past, parallel to the word יסדה, in the same line where we read: “for He founded it on the oceans,” כי הוא על ימים יסדה, but יכוננה, “He will found it,” in the future. This reflects that at the beginning of this psalm David spoke about the fact that eventually the whole universe would return to the state it was in before the Creator created light. All of this proves that G’d had originated the universe not merely improved it or expanded it. You will also find that in the hymn dedicated to the Sabbath (Psalms 92,1) David said in verse 13: “the righteous bloom like the date-palm,” an allusion to an existence after the Sabbath (the seventh millennium). This is the mystical dimension of the verse in Genesis 2,3. I have already mentioned this concept when commenting on that verse commencing with the words ויכלו השמים והארץ, a verse which concludes with אשר ברא אלו-הים לעשות, “which the Lord had created in order to continue to perfect it.” The time when this will occur is “after the Sabbath,” i.e. after the seventh millennium. When David said in Psalms 72,7 that יפרח צדיק בימיו ורב שלום עד בלי ירח, “the righteous will bloom in his days and there will be much peace (well-being) until the cessation of the moon,” the meaning is that the world as we know it will continue until the great Yovel at which time the forces of nature as we know them will cease to exist. This cessation of the forces of nature will include the function of the sun and the moon. At that time the earth will revert to its state of Tohu Vavohu prior to G’d having given the directive: “let there be light.” As to the verse in Genesis 8,22: “as long as the earth will exist, seed-time, harvest-time, cold and heat, summer and winter, shall not cease” is concerned, this is merely confirmation that there is a time limit to the phenomena mentioned in that verse. The time set for these phenomena expires during the great Yovel, i.e. the seventh millennium. This is also the opinion of Solomon who said in Kohelet 1,4 “and the universe continues forever.” The word עולם used by Solomon in that verse is the עולם היובל, the “world” as perceived of as a cycle of seven Shemittah cycles followed by a year of Yovel as spelled out in Leviticus 25,8-10, where the microcosm is discussed, whereas Solomon referred to the macrocosm. All of this is due to the principle that things which have a beginning must be perceived to have an end. Solomon’s father David was of the same opinion as his son when he wrote about G’d’s handiwork perishing in Psalm 102, 26-7 whereas G’d Himself would endure. There are some verses in Psalms which at first glance appear to contradict the concept we have outlined, such as Psalms 145,1, 65-6 or Psalm 104,5 When the psalmist speaks about the phenomena mentioned enduring forever, he does not mean that they will actually endure forever but that they have been so constructed that they would not disintegrate on their own unless by an act of G’d. Seeing that we cannot perceive of the sequence of Shemittah cycles followed by the Yovel as being something which continues indefinitely, this small paragraph is encapsulated in the inverted letters נ, to indicate that such a progression as we experience will come to an end after 50 cycles. The great Yovel occurs at the end of 1,000 generations at which time the earth will revert to a state of chaos. The reason why the letter נ has been reversed is that just as when letters are written in the normal manner this is an indication of matters described by these letters continuing to exist, when you turn the letter upside down you are giving notice that what had been perceived as continuing indefinitely does in fact come to an end. In order to reinforce our appreciation of what these inverted letters mean the Torah wrote two of them in order to drive home the point, as well as in order to hint that not only earth as we know it will undergo the metamorphosis described but heaven will too. [After all, heaven was created on the second day, after the light. Ed.] The reason that the Torah wrote the word ויהי “it came to pass,” each time after one of these inverted letters נ appears is to convince us that there will be a new existence after the great Yovel during which this metamorphosis will occur. The Torah wanted us to appreciate these concepts. In order for this to become easier for us it legislated in the microcosm, i.e. in our life cycles the Shemittah and Yovel legislation concerning the sale of slaves, return of land which had been sold as the result of the owner’s distress, etc., etc. Once concepts such as Shemittah and Yovel, both of which represent different degrees of reversals of natural processes have become part of our daily lives, the macrocosmic principles which we described are much easier to visualize. Let me now try and explain to you the underlying reason for these cataclysmic events which will occur at the end of each cycle of 6,000 years and again at the end of 49,000 years. It is generally known that six of the ten emanations were active during the six days of creation. The first day was under the aegis of the emanation בינה, whereas the second day was under the aegis of the emanation חסד. The third day was associated with the emanation גבורה, and so on until the seventh day, the Sabbath, was under the aegis of the emanation יסוד. This emanation commenced its work which was to provide עונג ומנוחה, Sabbath entertainment and creative rest. The rest provided by this emanation was both in respect of the Sabbath itself and in respect of the preceding six days. When the emanation יסוד was at rest on the Sabbath, all the other emanations were at rest also. This is the meaning of Exodus 20,11 כי ששת ימים עשה ה' את השמים ואת הארץ וינח ביום השביעי, “for during (a unit of) six days the Lord made heaven and earth and on the seventh day He rested.” The words ששת ימים describe the six emanations which G’d created and employed to do His work; the “rest” occurred on the seventh day by means of the emanation יסוד. Something similar will occur at the end of the six thousand years when the cycle will repeat itself with the interval being a period corresponding to the rest of the original Sabbath. Each millennium will be under the aegis of the respective six emanations we already referred to. Seeing that every emanation has completed its work at the end of one thousand years, it follows that the world will then become chaotic seeing all the emanations are inactive. This means that in our terrestrial, or “lower” world, a world governed by the relatively low emanation בינה, continuity has come to an end, all the “lower” emanations striving to return to the emanation בינה, their immediate origin. Once this has occurred the cycle renews itself; this whole cycle of 6,000 plus 1,000 years repeats itself six times until at the end of the seventh such cycle we come to the “great” Yovel. One of the reasons that during the first six such cycles there was a relative חורבן at the end of each 6,000 years is that the emanations תפארת and כבוד which govern the orbits of sun and moon respectively, return to their immediate origin the emanation בינה, and terrestrial earth cannot function unless both sun and moon are active in their orbits. Nonetheless the seventh millennium during these six cycles does not mean total chaos, i.e. תהו ובהו, seeing that these forces will rejuvenate themselves forthwith after having received input from the emanation בינה. At the end of the seventh such cycle all emanations including the ones above בינה revert to the אין סוף, G’d’s essence, necessitating a return to total תהו ובהו in the process. This is what Isaiah referred to when he wrote: “all the host of heaven shall molder, the heavens shall be rolled up like a scroll and all their host shall wither like leaf withering on a vine, etc”. Another verse in Isaiah 51,6 describes something similar happening to earth. The reason for these phenomena is the withdrawal of sun and moon, i.e. the emanation תפארת and כבוד. This subject was revealed to David in Psalm 24 where he speaks about “the earth being the Lord’s as well as all that it contains, the world and its inhabitants.” The author proceeds to show that verses 7 and 9 in that hymn describe the developments which we have been describing. [Since the author himself imposes restrictions upon himself in going into details, I will also refrain from translating the remainder of his comments on that psalm. Ed.]
Personally, I believe that the essence of Pharaoh’s dream was centered in the number seven which recurs so many times. It is a fact that both Pharaoh and all his wicked contemporaries believed in the existence of the universe having preceded G’d. They denied such a thing as G’d supervising the fate of the universe and the fate of man or anything that occurred in the terrestrial part of the universe. They attribute all abnormal occurrences in the terrestrial part of the universe to mere chance, at best dictated by a combination of horoscopic influences presided over by the seven fixed stars (planets), which themselves are not subject to influence by man’s deeds. Pharaoh and the likes of him were thoroughly attached to the forces of nature as even his name already suggests. [The name פרעה consists primarily of the letters עפר, i.e. the raw material man is made of. (Rabbi Chavell)] Seeing that Pharaoh was so closely involved in the raw materials our terrestrial universe is made of G’d showed him two of the major elements of that combination of four elements which make up the raw material of our universe. They are water and dust, (earth). Seven cows emerged from the element water, whereas the seven ears of corn grew out of the element dust, earth. These two elements hold the key to satiety or hunger as the case maybe, subject to G’d’s benevolent supervision of what goes on in our world. Our Rosh Hashanah (Mussaph) prayers concentrate on the fact that on that day G’d determines which country is to suffer famine and which will have plentiful food. This subject, i.e. that decisions pertaining to the earth’s food supply are made in heaven was something revolutionary for Pharaoh. The man who had thought that the seven fixed stars determine what happens in our territorial world was taught in a dream that there is a Power which supervises and directs these seven planets at will if need be. (we have discussed this in greater detail in our commentary on Genesis 1,2) He was taught that G’d may increase or decrease the apparent power of these planets relative to the system of reward and punishment which forms the basis of G’d exercising His supervision of the universe. The reason that Pharaoh had to be taught all this was that up until that point he had thought of the river Nile as his personal property, as we quoted from Ezekiel 29, 3 “the river is mine and I have made it.” The fact that the events in his dream originated in the river are an example of what our sages term מגיד מראשית אחרית, “that G’d allows us a preview of things to come.” In this instance the preview granted to us in this dream of Pharaoh was the eventual collapse of Egypt as a world power after Pharaoh and his army were drowned in the sea a week after having suffered the death of all their firstborn. The Egyptians had been give ample warning to change their concept of the terrestrial universe and the place therein of its Creator. The ten plagues had been designed to wean the Pharaoh of his time of his pagan beliefs. His failure to do so resulted in his downfall. The fact that his downfall was caused by water, the element which he thought was under his control, was a clarion call for other nations to recognise the attribute of G’d we call י-ה-ו-ה, i.e. the attribute which G’d uses to demonstrate that He is totally free, not bound by so-called “laws of nature.” The Pharaoh at the time of the Exodus, while acknowledging the אלו-הים attribute of G’d, had exclaimed: מי ה' אשר אשמע בקולו, “who is this new attribute of G’d that I should have to listen to His voice?” (Exodus 5,2). Joseph, well aware of Pharaoh’s faulty pagan beliefs, first told him that the power to reveal the meanings of dreams did not reside within him but was reserved for the superior power of G’d. By that he meant that there was a power which superseded that of the seven planets whom Pharaoh had thought of as independent forces each supreme in governing different parts of the universe. By saying בלעדי אלוקים, he drew attention to the discriminatory nature in which G’d supervises His universe. By saying that this Power אלוקים was going to put Pharaoh’s mind at ease, he introduced him to G’d the benevolent who deals with people on an individual basis. Pharaoh’s relief would come from G’d not via any of the seven planets. It therefore behooves man not to turn to the stars, the horoscopes, etc., in order to divine his destiny but to turn to his Creator. This is what he meant when he said: “G’d will set Pharaoh’s mind at rest.” This approach to matters concealed from us is illustrated by Job 5,8 when Eliphaz said: ואל אלו-הים אשית דברתי, “and I will direct what I have to say to the Lord.” This is also what prompted Hoseah, quoting G’d, to say (Hoseah 2,23-24) “on that day I will respond; I will respond to the sky, and it shall respond to the earth; and the earth shall respond with new grain and wine and oil.” This verse teaches that just as it is not up to the earth to initiate any response to man’s request and efforts unless it had first been so instructed by G’d, so it would be foolish to direct one’s prayers and efforts to intermediaries. The reason Joseph always uses G’d’s attribute אלו-הים when referring to G’d is that he wanted to underline that what purports to be “natural,” i.e. laws of nature which man thinks he can depend on, is so only as long as the Lord who has created these forces, i.e. אלו-הים continues to direct these forces to operate normally. Seeing that the dream of Pharaoh forecast interference by G’d in these “natural” forces of the earth to produce crops, Joseph added את האלוקים עושה הראה לפרעה, “what G’d is about to do, (i.e. changes in established patterns of nature) He has revealed to Pharaoh.” Afterwards Joseph added that not only had G’d given Pharaoh advance warning of what was about to occur, but He had even provided him with a time frame of when to expect these changes, i.e. beginning immediately. [I believe the author went out of his way to justify the use of the word אלוקים when in reality anything denoting G’d’s interference in the laws of nature is usually credited to His attribute י-ה-ו-ה; in this instance, the fact that Pharaoh did not even acknowledge the existence of Creator who had preceded the creation of this universe had to be acquainted with that fact before he could absorb any lesson about the attribute Hashem. Ed.] When Joseph added כי נכון הדבר מעם האלוקים לעשותו, “for the matter is already ready before G’d and He will proceed forthwith to carry it out,” (verse 32) he again attributed anything that would occur to G’d and not to anything man could do. At the same time he wanted to convince Pharaoh that man is not a robot and acts under compulsion, that everything in his life has not been decreed from above. The words בלעדי אלוקים, contain within them an allusion to the limit of G’d’s power, i.e. the freedom of choice He as accorded to man, something over which G’d has no control. If you will examine Joseph’s word carefully you will find that they parallel the Torah’s report of the story of creation. That report began with the words בראשית ברא אלוקים, ”at the beginning, G’d created, etc.” and ended with the words (Genesis 2,3) אשר ברא אלוקים לעשות, “which G’d had created as an ongoing process.” Joseph commenced with telling Pharaoh that first and foremost there would be an activity by G’d, i.e. את האלוקים עושה, and he concluded with the words האלוקים לעשות exactly like in Genesis 2,3.
The reason why the passage above (verse 14) concluded with the word לעשותו, the same word we find at the conclusion of the Torah’s report of the story of creation (Genesis, 2,3), is that the Torah wants to establish a conceptual linkage to the beginning of conventional time and to the end of conventional time, i.e. the arrival of the Messiah. The Torah wants you to know that from the point of view of natural laws, both points in time are no different from one another. The universe will continue to function normally, according to the rules G’d established at the time of creation also after the arrival of the Messiah. The Talmud in Shabbat 63 stated so explicitly, the wording being: אין בין העולם הזה לימות המשיח אלא שעבוד גליות, “the only difference between this present world and the epoch of the Messiah will be that Israel will no longer be subservient to other nations politically.” The addition of the letter ו at the end of the word לעשתו, instead of לעשות as in Genesis 2,3 is meant to symbolise the number 6, i.e. that the 6th millennium will be no different from the first millennium as far as the conventional laws of nature are concerned. The words ראה נתתי לך היום, are intended to convey that immediately after the 6,000 years the period of the Messiah will commence. During that life the people of Israel will experience all the good that it is possible to experience. The word החיים is synonymous with the life in the world to come, i.e. the life after death and resurrection concerning which we read in Psalms 31,20: “how abundant is the good that You have in store for those who fear You.” the word הרע refers to a category of sinner for whom resurrection will actually spell disaster. They are the ones referred to repeatedly in both Isaiah 66,24 and Daniel (Daniel 12,2) of whom the prophet and Daniel say: “many are those that sleep in the dust of the earth who will awake, some to eternal life, others to reproaches, to everlasting abhorrence.”
However, the sages of the Talmud are of a different opinion. (Nachmanides elaborates on this at the end of the treatise שער הגמול). The experts in Kabbalah believe that there will be no more death after the resurrection of the dead. They base this primarily on Isaiah 25,8 בלע המות לנצח, “He will destroy death forever.” They also refer to Sanhedrin 92 where the Talmud says that “the dead who will return to life will not again turn into dust.” Concerning the world (life) after death, the sages in Berachot 17 say that that a very precious statement made by Rav was that “in the world to come there will not be eating, drinking, no jealousy or competition, but the righteous will sit with their crowns on their heads and enjoy the brilliance emanated from the Shechinah.” This latter statement makes it obvious that the author does hold that there will be bodies in the world to come. This is why the fact that there will not be eating and drinking, etc., had to be mentioned, seeing that if there were not presumed to be bodies this would be obvious to all. Therefore, it is proper for us to believe that there will indeed be bodies in the עולם הבא but that many bodily functions as we know them will cease to operate, just as they ceased functioning for a period in the lives of Moses and Elijah. What all this means is simply that in that world the spiritual powers of the soul will triumph over the body and what are perceived in our world as its needs. If you were to ask why the organs of the body which are not being used should exist, the fact is that they are not really redundant at all. On the contrary, these organs receive the reward for all the effort they put in while on earth in fulfilling G’d’s commandments. Seeing that G’d does not withhold reward from anyone entitled to it, or even shortchanges such a creature (compare Baba Kama 38), He does not want the body to be in a position to complain; therefore He transfers the body to the regions called עולם הבא to enable it to also enjoy these outpourings of the brilliance of the Shechinah. Support for this view comes from Psalms 17,15: ”when one day I awaken, I shall be satisfied with seeing a picture of You.” This means that the people in the world to come will experience satisfaction from beholding the brilliance of the Shechinah while their body is intact.” (Just as the disembodied soul functioned in this terrestrial life, there is no reason to believe that the body cannot function in the celestial life). This is the view of Nachmanides, and he cites proof from a Midrash in Sifri Nitzavim, according to which Moses (his body) was hidden in the regions of the עולם הבא. This does not mean that his body is there at this point in time and that he enjoys a physical existence there now. [The text refers to the body of Aaron, Ed.] The sages made a similar comment about the manner of Rabbi Akiva’s death when they said: “hail to you Rabbi Akiva; your soul exited with the pronouncement of the word אחד (first line of Kriyat Shema), you are ready for immediate entry to life in the עולם הבא.” In Berachot 58 the Talmud, in dealing with benedictions to be recited when one witnesses different events, states that when seeing the tombs of the Jewish people one is to recite: “blessed be the One who let you die in accordance with true judgment and Who will bring you back to life in the world of the future.” Bereshit Rabbah understands the words: “G’d blessed the seventh day and sanctified it” (Genesis 2,3) to mean that G’d blessed the עולם הבא which commences with the seventh millennium. The words: “He sanctified it,” refer to the fact that He allotted it to the Jewish people. This is the meaning of the words מזומן לעולם הבא, “ready for entry into the world to come.”
It is also possible to interpret the choice of heaven and earth as witnesses as due to the fact that they would survive destruction of the Temples seeing that in the seventh millennium (as the author described the meaning of the words היום השביע in Genesis 2,3) only heaven and earth survive the metamorphosis occurring at the end of the 6th millennium. It makes sense therefore that after Moses had spoken of the redemption that he should continue with an allusion to the subject of the resurrection. This then is the meaning of: “see I have given before you this day “the life.” Close upon the heels of the resurrection follows the era known as עולם הבא which Moses alludes to as הטוב, the good.” It became necessary to invite witnesses who are of an enduring nature, remain in the universe forever, as we know from Isaiah 2,11: “none but the Lord shall be exalted in that day,” just as on the first day of creation when there was only heaven and earth. At the time we described nothing but the bare essentials of heaven and earth will remain functional.
A kabbalistic approach: the word יחי in the line refers to life in the hereafter. The words ואל ימות refer to what would happen to Reuven as part of the system of the transmigration of souls, in order to spare him having to die a second time. This is the meaning of Onkelos’ translation of the words ואל ימות, i.e. יחי ראובן לחיי עלמא ומותא תנינא לא ימות. Onkelos revealed to us here that there is a transmigration of souls when the souls of people who committed certain sins reappear in another body to rehabilitate themselves by a second circuit of physical life on earth. This occurs after they had already once received their reward or punishment in the hereafter after having died, (separated from the body which housed them originally). This is a concept which is not hard to understand when one considers that the cycles of Shemittah years are something which repeat themselves time and again. A soul returns to a new habitat on earth after having received its initial judgment for how it performed on earth the first time around. [The “shemittah” cycles the author refers to are not the seven year cycles on terrestrial earth we are familiar with, but the cycles of seven times 7,000 years each of which contains as the last one thousand years a period of metamorphosis for the universe, At the end of the 49,000 years an absolutely perfect terrestrial universe will emerge. The author has referred to this in detail repeatedly, the first time on Genesis 2,3 on the words אשר ברא אלו-הים לעשות. Ed.] According to many views expressed by our sages, this metamorphosis is what is known as תחיית המתים, commonly translated as “resurrection of the dead (bodies).” [The authorities who interpret the concept in the manner we just described base themselves primarily on Isaiah 22,14. They find support for this in the way Targum Yonathan renders that verse in Isaiah. Ed.] In the Talmud Taanit 2 there is a debate concerning whether rain should already be mentioned in our Amidah prayer on the first day of Sukkot or whether one should wait until the last day of that festival. One of the arguments in favour of the former view is the fact that we mention the resurrection of the dead every day of the year in that prayer, although surely, the time for this event to occur is not daily? It is suggested that an event which could conceivably occur at any time qualifies for such mention in our daily prayers. At any rate, according to a view in the Jerusalem Talmud Yuma 8,7 the verse in Isaiah refers to the second death of the persons referred to (who deny that there is life after death). Their punishment will be that they will not participate in the ultimate resurrection. At any rate, considering both the comments of Onkelos in our verse and those of Targum Yonathan in Isaiah, it appears that the words of Moses about the tribe of Reuven are a prayer that they should live long enough so as not to need a second round of physical life on earth to rehabilitate themselves. [I wonder whether all this is in view of the tribe of Reuven and the other one and a half tribes on the East Bank of the Jordan having being the first ones to be exiled and being lost to the קהלת יעקב, Ed.] You will find that David has some very specific comments on the subject of resurrection, transformation of souls, the hereafter, etc. Compare Psalms 103, 3-5: “He forgives all your sins, heals all your diseases. He redeems your life from the Pit, crowns you with steadfast love and compassion. He satisfies you with good things (jewelry?) in the prime of life, so that your youth is renewed like the eagle’s.” David mentions a number of experiences which occur after the initial death of the body. Forgiveness of sins; healing of diseases in the second round, a redemption from the grave. All this proves that something happens after death. Subsequently, David describes the goodness the people who have been resurrected will be surrounded with by G’d. The word תעטרני, “You will crown me,” appears to speak of an abstract experience in the disembodied life in the hereafter where one experiences the radiation of G’d’s brilliance, זיו השכינה in the parlance of our sages. This is followed by renewed youth, i.e. life in a body on terrestrial earth. It is significant that the five stages of existence dealt with by David in the three verses we quoted from psalm 103, all end with the letter י, i.e. עוניכי, תחלואיכי, חייכי, המעטרכי, נעוריכי, “your guilt, your disease, your life, your crown, your youth.” These letters י are not part of the nouns in question and have been added by David to allude to certain concepts involved here. They refer to the five names (levels) by which the soul is known. They are נפש, רוח, נשמה, יחידה, חיה. [I have listed them in ascending order. Ed.]
A Midrashic approach: The reason that the Torah writes the words משכן,המשכן here in succession is to teach us that the Sanctuary on earth has a parallel in the celestial regions. We mentioned previously that all this is based on Exodus 15,17 where the Torah spoke of “the place You made to dwell in, O Lord, the sanctuary, O Lord which Your hands established.” The word מכון which the Torah wrote to describe the place for G’d to dwell in, should be read as מכוון, “prepared for, intended for.” The concept here is that the Tabernacle, Sanctuary, was considered as equivalent in importance and value to the entire world G’d had created previously. There are a number of expressions which have been used in the construction of the Tabernacle which closely parallel expressions we are familiar with in connection with descriptions of the universe such as carpets, יריעות, to name one. When earth was created the Torah spoke about luminaries, מאורות being created. The Tabernacle contained as an essential part a מנורה, a lampstand intended to illuminate the Sanctuary. In connection with the creation of earth the Torah mentioned that the waters congregated in one area, i.e. יקוו המים אל מקום אחד, whereas part of the vessels required for the Tabernacle was a כיור, a basin in which water had been collected. The Tabernacle’s roof consisted of carpets, יריעות, forming sort of a tent-like cover, whereas the sky or heaven covering our terrestrial universe is described as something G’d “spread like a tent over the universe” (Psalms 104,2). The author continues quoting more such examples. The gist of the Midrash Tanchuma 2 on our portion is that there are too many parallel expressions in the creation of the universe and the manufacture of the Tabernacle for them to be accidental; the message must be that we are dealing here with a microcosm, i.e. a miniature “world.” It is therefore easier to perceive of the Presence of G’d feeling comfortable in such surroundings. Thus far the Midrash
A kabbalistic approach to the words יובל היא: The word יובל is derived from the expression ועל יבל ישלח שרשיו, “sending forth its roots by a stream” (Jeremiah 17,8), a hint that all the succeeding generations are traced back to their original roots, to the prime cause which determined their development. This is the reason why the Yovel is called דרור, “freedom,” a reminder of when man was free from sin. All of mankind originated with the pool of souls at G’d’s disposal and eventually this is where the souls will return to. Each one of the seven times periods of a cycle of 7000 years will perform the tasks assigned to the respective day of creation making a total of 49,000 years. When they have completed these 49,000 years the universe will revert to the Tohu Vavohu which preceded the words בראשית ברא (Genesis 1,1). The meaning of the words בשנת היובל הזאת תשובו איש אל אחוזתו, then is literal, i.e. that each person will return to his origin in the year described as Yovel. Philosophers have understood the paragraph as meaning that just as all phenomena in the universe date back to a single original cause, they will again revert to that original cause. If you are fortunate enough to understand the mystical dimension of the legislation of the Shemittah and the Yovel concepts you will not fail to notice the significance of such words in the text as שדך כרמך, ספיח קצירך, ענבי נזירך all of which are in direct speech, i.e. ‘your field, your vineyard, etc.” Prior to the occurrence of the year called שבת לה', “the Sabbath of the Lord,” the Torah had mentioned the suffix “your” only as an afterthought, i.e. תזרע שדך, whereas after that Sabbath the Torah emphasises the fact that it is your field, etc. by writing: שדך לא תזרע, as if to emphasise that you have acquired an inalienable right to that field through the observance of that Sabbath. The Torah emphasises that just as these fields, etc., were yours prior to the “Sabbath,” they are even more so yours after you have observed this “Sabbath.” In Psalm 92,1 the hymn dedicated to the Sabbath, the psalmist reiterates that after the Sabbath has been observed the righteous will flourish like the palm tree (verse 13). In another Psalm (72,7) the author describes the righteous as “flourishing in his time, at which time there will be an abundance of peace until there is no more moon.” Such a vision is already forecast in the opening paragraph of the second chapter of Genesis where the Torah writes that G’d blessed the seventh day (verse 3). The verse which we understood as the conclusion of the act of G’d’s creative activity, concludes (quite unexpectedly) with the word לעשות, “to do, or to keep on doing;” In other words, G’d’s active role in shaping the universe did not conclude at the end of the sixth day of creation. With this verse G’d gave notice that He is planning what is going to happen to the various generations even at that stage. You will therefore observe that whereas for the periods prior to this “great” Yovel at the end of 49,000 years no more mention is made of any parts of the terrestrial earth being “yours,” i.e. man’s, up until that time it is described as “man’s” in varying degrees. In connection with what happens after the Yovel the Torah speaks of ספיחיה, נזריה, “its aftergrowth”, “its set aside residual grapes.” This is a clear hint that due to the arrival of the Yovel (the great and ultimate Yovel) everything had reverted to the original cause, i.e. to G’d. I have already drawn attention to this in my commentary on Parshat Mishpatim on Exodus 21,6 in connection with the words ועבדו לעולם. This may be the reason why the Torah writes in Leviticus 27,24 לאשר לו אחזת הארץ, “to the one who had possession of the land,” instead of writing: “who had inherited the land, i.e. נחלת הארץ. The term נחלה is applicable only if the property in question came into one’s possession from someone who owned it previously, whereas the word אחוזה refers to the “original” owner. Solomon alluded to this when he wrote in Kohelet 5,7 כי גבוה מעל גבוה שומר, וגבוהים עליהם, “for high above the high ones is someone who keeps watch, and above them are those who tower above them.” [The thrust of Solomon’s words which are addressed to the oppressors who feel all-powerful, as well as the thrust of the hidden message in our text, is that there are forces at work beyond those that meet the eye when we merely look at the text of the written Torah superficially. Ed.]
A SABBATH UNTO THE ETERNAL, “[This means] in honor of the Eternal [and that it is not primarily intended for man’s benefit], (In other words, we are to observe the Sabbatical year primarily as a mark of honor to G-d, and not for our benefit, in that by lying fallow for a year the land will improve. The same applies to the weekly Sabbath, which we celebrate in honor of the Creator of the world, and not primarily because we benefit physically from a day of rest. (Mizrachi).) in the same sense as this expression is used in the case of the Sabbath of Creation” [i.e., the weekly Sabbath, of which it is also said, a Sabbath unto the Eternal]. (Exodus 20:10. See note above.) This is the language of Rashi. But this was not the intention of the Rabbis in their interpretation, (In other words, it is true that in the Torath Kohanim (Behar 1:2) there is such an interpretation of the Rabbis, likening the expression a Sabbath unto the Eternal stated here in the case of the Sabbatical year to that mentioned in the law of the weekly Sabbath. But the intent thereof is not as Rashi presented it, for etc. The full text of the Beraitha of the Torath Kohanim will be mentioned further on by Ramban.) for all [weekly] Sabbaths, and also the festivals, are in honor of the Eternal, and yet in not one of them [i.e., the festivals] does Scripture say that they are “unto the Eternal.” Instead, it says it shall be a solemn rest unto you, (Above, 23:24.) and in the case of the Day of Atonement it states, It shall be unto you a Sabbath of solemn rest. (Ibid., Verse 32.) The text of the Beraitha in the Torah Kohanim [quoted by Rashi] is as follows: (Torath Kohanim, Behar 1:2.) “A Sabbath unto the Eternal. Just as it says with reference to the Sabbath of Creation, so is it said regarding the Sabbatical year, a Sabbath unto the Eternal.” But the meaning of a Sabbath unto the Eternal thy G-d (Exodus 20:10. See note above.) stated in connection with the Sabbath of Creation, is that on it He ceased from work and rested (Exodus 31:17.) and therefore thou shalt not do any manner of work. (Exodus 20:10. See note above.) It was with reference to that idea that the Sages, of blessed memory, said that the same expression is also stated in the case of the Sabbatical year, since it is the seventh in [the cycle of] the years [just as the weekly Sabbath is the seventh day in the cycle of days; and the meaning thereof here is that since the seventh year is a Sabbath to the Eternal, as will be explained, we are to desist from working the land]. Now here [in the Torath Kohanim mentioned above, the Rabbis] have roused our attention to one of the great secrets of the Torah. (See in Exodus (Vol. II, p. 341, Note 23).) Rabbi Abraham ibn Ezra has already given us a hint of it when he wrote: “The meaning of a Sabbath unto the Eternal is like that of the Sabbath-day. (For just as the Sabbath was given for the purpose of contemplating G-d’s deeds and meditating upon His Torah, so also is the purport of the Sabbatical year, since it is the seventh of the years (Mekor Chayim in his commentary to Ibn Ezra).) The secret of the years of the world is alluded to in this place.” [Thus far is Ibn Ezra’s comment.] Bend now your ear to understand that which I am permitted to inform you about it in the words that I will cause you to hear, and if you will be worthy, you will contemplate them [and understand them]. I have already written in Seder Bereshith (Genesis 2:3 (Vol. I, pp. 61-64).) that the six days of creation represent [all] the days of the world, and the seventh day is a Sabbath unto the Eternal thy G-d, (Exodus 20:10. See note above.) for on it will be the Sabbath to the Great Name, just as we have been taught [in a Mishnah]: (Tamid 7:4.) “On the seventh day what psalm did the Levites sing [in the Sanctuary? They sang] A Psalm, a Song. For the Sabbath-day (Psalms 92:1.) — [a song] for the World to Come, which will be wholly a Sabbath, and rest for life everlasting.” Thus the [seven] days [of the week] allude to that which He created in the process of creation, and the [seven] years [of the Sabbatical cycle] refer to that which will occur during the creation of all “the days” of the world. It is for this reason that Scripture was more stringent regarding [the transgression of the laws of] the Sabbatical year than with respect to those guilty of transgressing all other negative commandments, and made it punishable with exile, just as He was stringent with respect to forbidden sexual relations [for which the punishment of the people, as opposed to that of the individual, is also exile]; (Above, 18:28.) as it is said, Then shall the Land be paid her Sabbaths, (Further, 26:34.) and He repeated this matter many times: As long as it lieth desolate it shall have rest, (Ibid., Verse 35.) and it is further said, And the Land shall lie forsaken without them, and shall be paid her Sabbaths. (Ibid., Verse 43.) “And so we have been taught [in a Mishnah]: (Aboth 5:9. Our text of the Mishnah has a variant reading. See my Hebrew commentary p. 167, Note 55.) “Exile comes for the delaying of justice, and for the perversion of justice, and for [the neglect of] the year of rest for the Land.” [This stringency of punishment is] because whoever denies it [i.e., the law of the Sabbatical year], does not acknowledge the work of creation and [life in] the World to Come. Similarly the prophet [Jeremiah] was stringent, and decreed exile for neglecting to send [Hebrew] servants to freedom in the seventh year [of their service], as it is said, I made a covenant with your fathers … At the beginning of seven years ye shall let go every man his brother etc., (Jeremiah 34:13-14. — The verse there reads ‘mikeitz sheva shanim’, which is normally translated as “at the end of seven years” (so also in the J.P.S. translation). Ramban in Deuteronomy 15:1, however, brings proofs that the correct meaning in this context is “at the end-year of the seven years”, i.e., at the beginning of seventh year, rather than “at the end of the seventh year.” Thus the Hebrew servant goes free at the beginning of the seventh year [the end-year of the cycle of seven years], and this is indeed the accepted law (Rambam, Hilchoth Avadim 2:1) that he serves for six years. See, however, Yonathan ben Uziel in Jeremiah.) for in the case of a servant the seventh year is also like a [complete] Jubilee; and the Jubilee is known also [at the very beginning of the Torah] — from ‘Bereshith’ (In the beginning) to ‘Vayechulu’ (And there were finished) (In other words, in the Scriptural account of the creation — commencing with the verse, In the beginning … and concluding with ‘Vayechulu’ (And there were finished) (2:1) — the secret of the Jubilee is already hinted at, namely, “that all things, that came into existence in the beginning of time will be finished in the era of the Jubilee (Beiur Ha’lvush to Ricanti who quotes the language of Ramban).) — intimating that in the Jubilee everything is to return [to its origin], every man unto his possession, and every man unto his family. (Further, Verse 10.) For it is a sure foundation, and he that believeth (Isaiah 28:16. The verse reads: He that believeth will not ‘yachish’ (make haste). Ramban brings out ingeniously a different meaning by saying: he that believeth ‘yacharish’ (will keep silence), suggesting that the student of Cabala must be reticent and careful not to disclose the secrets he has learned. Cf. the phrase in Amos 5:13 — ‘Therefore ‘hamaskil yidom’. (he who understands will keep quiet)!) shall keep silence. This is what is meant in saying, ‘v’shavtah ha’aretz shabbath’ (and ‘the land’ shall keep a Sabbath); (In Verse 2 before us. The word ha’aretz is here understood as “the earth” in its entirety [not merely one particular part of it], the same interpretation applying to the next verses quoted. See further, Note 194.) and ye shall proclaim liberty ‘ba’aretz’ (throughout ‘the land’), (Further, Verse 10.) for the reference here is to “the land of eternal life” which is alluded to in the first verse [of the Torah], (In the beginning G-d created the heavens ‘v’eth ha’aretz’, which means “the land of eternal life.”) and of which it is said, ‘v’ha’aretz ezkor’ (and I will remember ‘the land’). (Further, 26:42.) I have already mentioned this several times. (See Vol. I, pp. 110, and 120.) Perhaps it is to this that our Rabbis alluded in saying: (Rosh Hashanah 21 b. See also Vol. I, pp. 9-10.) “Fifty gates [degrees] of understanding were created in the world, and all were transmitted to Moses with one exception.” For each cycle of seven years constitutes “the gate of one house” [creation], and thus He informed him of all existence from beginning to end, with the exception of the holy Jubilee.
By giving twice as much on Friday, a “double bread”. . . See Bereishis 2:3, and Shemos 16:22.
Explanation: Once the day [of Shabbat] was sanctified, [namely, began, ] there remained the creation of the spirits for which no bodies had yet been created. In other words, the day commenced before the Holy One, blessed be He, managed to create bodies for those spirits. This is the mystical meaning of: “Which God had created, to make” [Genesis 2:3], which refers to Shabbat. [The Torah] states: “For on it He rested from all His work which God had created, to make,” which is apparently inexplicable: If He had really completed all His acts of creation with the desired aim, [this implies] He created nothing for us “to make,” because He had made and completed everything Himself.
More significant is what has long been noted: the literal parallels between our section and the initial creation story in Genesis (see, for instance, Leibowitz and Sarna 1986). The phrases “Thus was finished …” (v.32), “And Moshe saw all the work: and here, they had made it” (v.43), and “Then Moshe blessed them” (v.43), echo “Thus were finished …” (Gen. 2:1), “Now God saw all that he had made,/and here: it was exceedingly good” (Gen. 1:31), and “God gave the seventh day his blessing” (Gen. 2:3). At the end of the passage describing the erection of the Tabernacle, there is an additional parallel: “So Moshe finished the work” (40:33); cf. Gen. 2:2: “God had finished … his work.” The close parallels suggest what we find in the case of many cultures: human building, especially (but not exclusively) of sanctuaries, is to be viewed as an act of imitating God. The Israelites, at the close of the book chronicling their founding as a people, link up with God’s scheme in creating the world. The Dwelling is therefore a reflection of the perfection of the world and the divine hand that oversees it. Yet neither the people nor Moshe pronounces the Genesis words “it was (exceedingly) good” over the sanctuary; that would be human hubris.
WHEN PESAḤ FALLS ON SHABBAT The two forms of holiness – Shabbat and festivals – are different. Shabbat represents creation. The festivals represent redemption. Shabbat is about the presence of God in nature. The festivals are about the presence of God in history. Accordingly Shabbat was declared holy by God Himself at the culmination of creation. God “blessed the seventh day and declared it holy” (Gen. 2:3). The festivals, by contrast, are sanctified by the Jewish people through their determination of the calendar – just as redemption takes place in history when we act in partnership with God. Thus on Shabbat we end the Kiddush by saying Mekadesh haShabbat, meaning that it is God who sanctifies Shabbat; but on festivals we say Mekadesh Yisrael vehazemanim, meaning, “God sanctifies Israel, and Israel in turn sanctifies time.” Shabbat is holiness “from above to below.” The festivals are holiness “from below to above.” When Yom Tov falls on Shabbat, Shabbat takes priority. This is because the sanctity of Shabbat is of a higher order. Its prohibitions are more extensive and the penalties for violating them are more severe. The primacy of Shabbat also exemplifies the general rule in Judaism that “When a frequent obligation coincides with a rare one, the more frequent one takes precedence” (Berakhot 51b). This is in itself an expression of Jewish values. In many faiths, a sense of holiness and spirituality belongs to moments that are rare, unusual, exceptional. In Judaism what is holy is the texture of everyday life itself. Judaism is not poetry but prose. It is the religious drama of daily deeds, words, and relationships. God is not distant but in the here and now – if we create space in our hearts for His presence.
“On the seventh day God finished” [2:2]. The Holy One completed all of creation on the seventh day. The word “vayekhal” [finished] in Yiddish is, desires, because the Holy One found everything he created on the sixth day desirable on the seventh day. Therefore, he said, “on the seventh day God finished.” This means, He found everything He had created desirable. That is, he was pleased and desired that it should remain this way eternally. (Toldot Yizhak, Genesis, 2:1–3.)
“And He sanctified” [2:3]. The Holy One sanctified the Sabbath and did not work on the Sabbath. (Hizkuni, Genesis, 2:3.) “Because on it God ceased from all the work of creation that He had done” [2:3]. That is to say, the six days are essentially related to the six thousand years that the world will exist. On the first day, the light was created, corresponding to the first thousand years that Adam lived. This was the light of the world through which he recognized his creator. On the next day He created the heaven between the waters and the heaven separated the waters. This corresponds to Noah who was separated from the evildoers who were in his generation. They were drowned in the waters during the Flood. “It was good” is not written for the second day because the Flood corresponds to the second day. On the third day, the earth was seen and trees and fruits grew. This corresponds to the third thousand years after the creation of the world and Abraham was born during this time. His children accepted the Torah and commandments that are equivalent to the fruits of the world. On the fourth day, two lights were created, one large and one small. These correspond to the fourth thousand years during which the two Temples existed and were a great light for Israel. On the fifth day, birds and fish in the water were created. They correspond to the fifth thousand years that we are in exile and we are free as birds among the nations and we are hunted like fish, without mercy. On the sixth day, the person was created. This corresponds to the sixth thousand years when the Messiah will come. Just as Adam was created in God’s image, so too the Messiah is anointed by God and the spirit of the Holy One will rest on him. Therefore one rests on the Sabbath corresponding to the rest we will have in the days of the Messiah. (Ramban, Genesis, 2:3.)
Suffering Leads to Blessing: Blessed is the One who kept His promise to Israel “la’asot: ” (Page 77a): Commenting on the statement in the Talmud, “Until where is the purpose of suffering? ” the Maggid of Mezerich said that it is God’s purpose for us to gain through our suffering and not simply to suffer (for our sins.) The purpose of suffering is the good that comes afterwards. This is the meaning of the word la’asot. Rabbi Shneur Zalmnan of Liadi taught that this word means to repair or to fix as in Genesis 2:3 and in Samuel II 19:25. God calculated the end of Israel’s servitude so that none of the sparks of the people of Israel would be lost. Their ending would come about at just the right time and not a second late. All of their suffering in Egypt was for the purpose of lifting up their divine sparks. This is what God told Abraham, “And also that nation whom they serve will I judge, and afterwards thy will go out with great substance. ” The lifting up of the great sparks will be their great substance.
[17] “And God blessed the seventh day and hallowed it” (Gen. 2:3). God both blesses and forthwith makes holy the dispositions set in motion in harmony with the seventh and truly Divine light, for closely akin are the character that is charged with benediction and the character that is holy. That is why, when treating of him who has vowed the great vow, he says that, if a change suddenly befall him and defile his mind, he shall no longer be holy, but “the preceding days are not reckoned.” Rightly enough, for the character that is not holy is vile, of no account, so that the character well accounted of is holy.
[18] Rightly, then, did he say that God both blessed and hallowed the seventh day, “because in it He ceased from all His works which God began to make” (Gen. 2:3). But the reason why the man that guides himself in accordance with the seventh and perfect light is both of good understanding and holy, is that the formation of things mortal ceases with this day’s advent. For, indeed, the matter stands thus; when that most brilliant and truly divine light of virtue has dawned, the creation of that whose nature is of the contrary kind comes to a stop. But we pointed out that God when ceasing or rather causing to cease, does not cease making, but begins the creating of other things, since He is not a mere artificer, but also Father of the things that are coming into being.
In 1–18 Philo deals with Gen. 2:1–3, which tells first of the completion of Heaven and Earth. He takes these to mean the originals of Mind and Sense-perception, and bases on the Greek version a contrast between the numbers 6 and 7, making the former represent things earthly, and the latter things heavenly.
Rabbi Zeira said: At the conclusion of a Festival that occurs in the middle of the week, one recites: Who distinguishes between sacred and profane, and between light and darkness, and between Israel and the nations, and between the seventh day and the six days of labor, even though it is not Shabbat. What is the reason for that practice? He is enumerating the series of distinctions that the Sages instituted and not specifically the distinction unique to that particular day.
Rebbi Yoḥanan and Rebbi Simeon ben Laqish (The brother-in-law and, according to Babylonian tradition, student of R. Yoḥanan. They both elaborate on the verse from Job treated by R. Yoḥanan’s teacher R. Ḥanina.) . Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah (One of the teachers of the fifth generation of Galilean Amoraïm. In Bereshit rabba 12, R. Azariah explicitly objects to the opinion that everything that has generations will wilt and die, including sky and earth. His statement here seems to say that the generations of the sky are the astronomical periods and that nevertheless everything is as on the day when sky and earth were created.) comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes (The use of masculine forms for both masculine and feminine is not uncommon in the Yerushalmi.) . And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”
“The heavens and the earth were completed in all their vast array. On the seventh day God finished the work He had been doing; so on the seventh day He rested from all His work. Then God blessed the seventh day and made it holy, because on it He rested from all the work of creating that He had done” (Bereshit 2:1–3).
but the seventh day is a sabbath of your God יהוה: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements.
Elohim blessed the seventh day and sanctified it, for on it He abstained from all His work, which Elohim had created to do.
And the Lord blessed the Seventh Day more than all the days of the week, and sanctified it, because in it He rested from all His works which the Lord had created and had willed to make.
| אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהֹוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃ | 4 J R | Such is the story of heaven and earth when they were created. When God יהוה made earth and heaven— |
In the beginning, G‑d (Elo-him) created the heaven and the earth… (Genesis 1:1) It doesn’t say “that Y-H-V-H created, for at first, it arose in his mind to create the world with the attribute of Justice. But when he saw that the world could not exist, He prefaced it with the attribute of compassion and joined it to the attribute of Justice. Thus it is written: “On the day the L-rd (Y-H-V-H) G‑d made the earth and the heaven (Genesis 2:4).” (Rashi, loc. cit.) I received from my Master and grandfather that the name Y-H-V-H is the root of all the forces of Love, and the name Elo-him is the root of all the forces of Justice. Degel Machane Ephraim, Lech Lecha
When you speak, imagine that the World of Speech is speaking through you – a world so immense that all of the worlds were created through it. Thus it says: “These are the generations of the heaven and the earth in their creation” (Genesis 2:4) (The word “in their creation” – behiboram – is written in the sefer Torah with a small letter hey: בְּהִבָּרְאָם, as if to suggest the reading: “These are the generations of the heaven and the earth – with [the letter] hey they were created.”) – that is, with the five parts of the mouth. (The Sefer Yetzirah (2:3) divides the letters of the Hebrew alphabet into five groups, depending upon the different parts of the mouth used in their pronunciation: the throat (אחהע, the gutturals), the tongue (דטלנת, linguals), the palette (גיכק, palatals), the teeth (זסשרצ, dentals), and the lips (בומפ, labials). According to Kabbalah, these correspond to the five Gevuros: forces of constriction that limit and make accessible the infinite light of G‑d. See Likutey Moharan I:38.) This should lead you to think about the splendor of G‑d, and how the vitality of the words is from speech. This itself is the World of Fear. For the Shechinah constricts herself to rest in your words and mouth, as it says in the Sefer Yetzirah – “He established them in the mouth.” (Sefer Yetzirah 2:3) Furthermore, if speech is so great, imagine what the World of Thought must be like, not to mention the luminous worlds that are without limit. When you begin to realize that the immense World of Thought has been contracted into the mind, the attributes of Chochmah and Binah, it is only right that you become ashamed before G‑d. Kesser Shem Tov II, p. 21a (See also Likutim Amarim, p. 18a)
Deuteronomy 1,3. “Moses spoke to the Children of Israel in accordance with all that Hashem had commanded him concerning them.” This verse will be better understood when we look at the Zohar III 149.where the Baraitha of Rabbi Yishmael at the beginning of Torat Kohanim, states כל דבר שהיה בכלל ויצא מן הכלל וגו', “anything that was included in a general statement, but was then singled out to teach something, was not singled out to teach only about itself., but to apply its teaching to the entire generality;” When applied to the Holy Torah, we have to distinguish between matters treated by the Torah as “more profound than immediately visible after a superficial reading of the text, i.e. פנימיוות וסוד, “something mystical, buried deep inside,” and between matters that every reader can understand at once, such as references to places, dates, such as when the Torah relates details of the lives of Avraham, Yitzchok and Yaakov. When the Torah reports about their respective dealings with Lavan, or stories told about the matriarchs, Bileam and his ass, these are not to be understood only at face value, but they contain deeply hidden aspects, such as that we are to learn from the excerpts of Avraham’s life how do practice loving kindness with our fellow man. From the details revealed about Yaakov’s life, we are to learn about the righteousness of Yaakov; similarly there are many human attributes practiced by our matriarchs which we are to learn to emulate by immersing ourselves more deeply in the stories of the Torah than one does by reading a novel. Proper reading of these “stories” helps us understand that we are till this day benefiting by the merits accumulated by our forefathers, some of which, we, as their descendants, are being rewarded for. Rachel’s foregoing marriage to her betrothed, Yaakov, in order not to publicly shame her sister Leah, is one of the outstanding examples of selflessness from which we are to learn, according to our sages, when they comment on Jeremiah 31,14 קול ברמה נשמע נהי בכי תמרורים רחל מבכה על בניה מאנה להנחם על בניה כי איננו, “a voice is heard in Ramah- wailing, bitter weeping- Rachel weeping for her children she refuses to be comforted for her children who are gone.” In its introduction to megillat eychah, Lamentations, the author, quoting above verse from Jeremiah interprets it as G’d’s promise to bring redemption to Rachel’s descendants on account of her merits. If the Torah took the trouble to relate fragments from the lives of the patriarchs and matriarchs to teach us to emulate their virtues, it wrote of Bileam’s conduct in order to teach us not to emulate the abuse Bileam had made of his freedom of choice. Anyone reading of how boastful Bileam had made a fool of himself and left Balak after having become totally discredited, will surely learn a lesson from this. Avot 5,9 points to the difference between the disciples of Avraham and the disciples of Bileam. Avraham’s virtues are worth emulating, whereas Bileam’s great intellectual gifts, due to their being abused by their owner, must be shunned. In other words, although we are able to derive much value from just reading the text superficially, what is hidden behind such superficial reading of the text is even more illuminating. Similarly, with the parts of the Torah that on the surface purport to teach G’d’s commandments; although we must, of course use the text in order to know which commandments to perform and when and where, the text contains many hidden nuances that are discovered only when we apply ourselves with the intention to discover them. This is what the author of the Baraitha of Rabbi Yishmael that we quoted earlier meant when it stated that “any matter that was part of a general statement, etc,” the general statement is the Torah as a whole, whereas “the statements singled out,” are the specific details about critical moments in our patriarchs’ and matriarchs’ lives, as well as critical details in the lives of other personalities the Torah has singled out from the millions it could have chosen. The words in the Baraitha “but was then singled out from a general statement to teach something only about itself,” refer to specific attributes possessed by the persons mentioned, which are meant either to be emulated or to be shunned. The words: “was not singled out to teach only about itself,” teaches that the attribute emphasized in that example is not to be treated as an exception but is to be applied generally. That Baraitha also hints by its wording that we must not only look for something beyond the bare text in the stories the Torah tells about outstanding personalities, but search for deeper meaning in the text teaching the commandments. There is a lesson to be learned not only regarding how to perform the commandments, but also regarding moral/ethical lessons to be derived from each commandment. This latter idea is somewhat elaborated on in the Zohar. It is interesting to note that the fifth Book of the Torah is known also as משנה תורה, [loosely translated as “review of the Torah,” although it is much more than that, containing commandments that did not appear previously at all. Ed.] In this Book, the emphasis is not so much on the attributes of outstanding human beings, but on the attributes of the Creator, and His relationship to His chosen people under various circumstances. Knowing the manner in which G’d relates to His people is the key to all the warnings issued by Moses to the people concerning their deviating from the right path and the consequences which this would bring in its wake sooner or later, whenever G’d’s patience in waiting for the people to repent would come to an end. Since the Book of Deuteronomy was addressed (at the time) to the generation of Israelites who had not been adults at the time of the Exodus, or who had not even been born yet at that time, they did not need to have everything spelled out for them by means of the stories in the Torah, i.e. parables, as according to Moses’ own testimony in Deut. 29,3 they had become a generation that could use their eyes and ears (not only physically). This was a generation that was not tainted by the ritual pollution it had taken out with them from Egypt. This is how we must understand Bereshit Rabbah 12,3 that wherever the Torah commences a paragraph with the words: אלה וגו', “these,” etc., it signifies that conditions that had existed prior to this point had become completely irrelevant. In the line in Genesis 2,4 where we find the word אלה for the first time, this signals that anything that the Torah had written about the state of the universe before the creation of light, i.e. the state of תהו ובהו, utter chaos, had by now become totally irrelevant. When we apply this Midrash to the Book of Deuteronomy, it means that rules that had been relevant to the people who had left Egypt as adults no longer had any relevance. The present generation was on a spiritually so much higher level that Moses could speak to them without having to use parables. This is also what Rashi had in mind when in his commentary on the words: אחרי הכותו את סיחן וגו', “after He had smitten Sichon, etc.” (1,4) he says that Moses waited with his words of rebuke for the people until G’d had begun the fulfillment of His promise to give the land of the Canaanites to Israel by giving them vast territory on the east bank of the Jordan. That important victory had concluded the 40 years of wandering in the desert without meaningful progress. At that point Moses became able to speak to the people in the manner G’d had commanded him to do (end of verse 3).
Exodus 38,21. “These are the accounts of the Tabernacle of the Testimony that were rendered according to the commandment of Moses, etc.;” we have already written previously that the construction of the Tabernacle required holy spirit and the knowledge of how G’d used the aleph bet, i.e. the letters of the Torah and their respective combinations that G’d used when He created heaven and earth. (based on Yevamot 47). The subject has been elaborated on further in Bereshit Rabbah section 12,14 which quotes the school of Shammai saying that the idea to create the universe crystallized in G’d’s mind at night whereas the execution occurred by day, and that the letter ה written in smaller script in Genesis 2,4 in the word בהבראם is an allusion to the attribute א-ד-נ-י, one of G’d’s names, whereas afterwards in the same verse when the Torah writes ביום עשות ה' אלוקים ארץ ושמים, “on the day that made earth and heaven,” the apparent repetition is an allusion to the fact that G’d is unique and the exclusive Creator. [Our author must have had a different version of the Bereshit rabbah, as the second comment concerning the attribute א-ד-נ-י is not found in my updated version of that Midrash. Ed.] The uniqueness of both Moses and Betzalel paralleled the description of unique attributes possessed by the Creator. Initially, the instructions given by Moses to Betzalel were similar to G’d’s formulating the thought of creating a universe, whereas the execution paralleled the words ביום עשות ה' אלוקים, G’d in His capacity as Hashem carrying out His plan to create the universe. The numerical value of the first letters of the opening words in our portion, אלה פקודי המשכן i.e. א'פ'ה' have a combined value of 86, equivalent to the letters in the name of G’d when it is spelled א-ל-ה-י-ם, i.e. His attribute of א-ד-נ-י, the word signifying the attribute of Justice. The respective last letters in the same sequence of words are ה'י'נ equaling 65, or the numerical value of the attribute א-ד-נ-י. When we examine the respective first and final letters in the second half of the introductory verse of our portion, i.e. משכן העדות, we find that the letters מ'ה correspond to the holy name of G’d consisting of 45 letters, whereas the final letters in these words, i.e. ת'נ or 450 i.e. ten times the value of the opening letters. This suggests that whereas Betzalel was indeed granted great insights, it was Moses, אשר פקד על פי משה who had the highest level of understanding how to manipulate all the letters in the names of G’d.
Yet another interpretation of the opening verse in our portion. We need to consider this verse in conjunction with Exodus 40,18 ויקם משה את המשכן וגו', “Moses, (personally) erected the Tabernacle, etc.;” We have a rule expressed in the Zohar that the Tabernacle represented this lower world, as well as the world beyond earth as well as the Torah, in miniature. [Possibly a reference to Zohar Pekudey, 220 where the author of the Zohar uses the word אלה here and in Genesis 2,4 אלה תולדות השמים והארץ, as a basis for this comparison. Ed.] Nachmanides quotes Genesis 18,19 כי ידעתיו למען אשר יצוה את בניו....ושמרו דרך ה' לעשות צדקה ומשפט, where he explains the expression דרך ה' to mean the “attributes that G’d has revealed of Himself.” The Torah credits Avraham in that verse as emulating G’d’s attributes of שלום וחסד, “peace and loving kindness, etc.” These attributes are also reflected in the legislation we read in the Torah, as we find commandments that clearly reflect the need for us to be kind even to the undeserving, such as helping one’s enemy to load or unload his donkey, whereas some of the commandments clearly reflect the attribute of Justice, such as to ensure that people convicted of deliberate wrongdoing be punished in accordance with the law. Similarly, other attributes that reflect G’d’s attributes are represented in different parts of Torah legislation. The requirement to wear phylacteries is understood as reflecting the fact that G’d represents תפארת, “glory,” and that is why we recite a benediction when putting on phylacteries which describes G’d as having distinguished us with glory, i.e. עוטר ישראל בתפארה.
"These are the developments of heaven and earth once they had been created;” the author understands the word תולדות to mean “objective, purpose;” when the Torah continues with the words; ביום עשות ה' אלוקים ארץ ושמים, “from the day the Lord G’d had completed earth and heaven,” the message is that from now on the Torah is concerned primarily with what happens on earth, as opposed to when what happens on earth, had been the secondary concern up until the human species had been created. The practical significance of this statement is that whereas prior to this point earth had been the “recipient” of celestial input, from this point on it is the task of earth and what occurs on its surface to “kick back” beneficial vibrations to the celestial regions, i.e. the result of man fulfilling his duty on earth. The author bases himself on psalms 148,13 הודו על ארץ ושמים, which he translates as “His majesty is above earth and heaven,” earth being mentioned first. This implies that the heavens receive useful input from earth.
Everything that has been handed down to us about Avram suggests that he was unwavering in his faith in G’d from his very youth, and certainly did not have any theological relapses. Nachmanides stated with absolute certainty, basing himself on Genesis 25,8 that Avram had always considered anything that happened to him as being G’d’s desire and meant for his own good. Nachmanides understood this as being the meaning of the words: זקן ושבע ימים, “of old age, satisfied and satisfied in years.” Contrary to most people, who are described in Kohelet Rabbah, 5,9 as leaving behind many unfulfilled aspirations when they die, Avraham died fully fulfilled. In Baba Batra 117, as well as in Sanhedrin 91 the meaning of the word מורשה is discussed, there being different opinions of how the distribution of the ancestral plots in the Land of Israel was determined by lottery; if the lottery only applied to the tribal allocations, or to families. The discussion also concerns whether only Jews who partook in the Exodus or their offspring were allocated land, or whether the allocation included Jews who had lived before that period, including Avram, Yitzchok, etc. Avram’s question of במה אדע כי אירשנה, meant: “how will I know that I personally will be included in the distribution of the land at that time? He knew that he would not inherit a plot of land in Israel as part of his father Terach’s merit, as he had been the first convert to Judaism, something that was confirmed in Sukkah 49. Since he did not endure slavery in Egypt as did the generation of the Exodus, he was not sure that he would qualify at the time of the distribution. Avram’s question had been triggered by G’d saying to him:, לתת לך את הארץ הזאת לרשתה, “to give to you this land in order to inherit it.” (15,7) Avram wanted to know if he would live long enough to take part in the distribution of the land in Joshua’s time, or how he was to understand the words: לתת לך, “to give to you.” The Talmud in Sukkah 49 quotes psalms 47,10 where we encounter the expression עם אלוקי אברהם, “the nation that worships the G’d of Avraham”; a sage raised question whether G’d perhaps is not also the G’d of the people of Yitzchok and the G’d of the people of Yaakov.” The answer given is that Avraham was the first convert from which the Jewish people developed, so that he enjoys a special status. As a reward, G’d gave the land of Israel especially to him. Avraham wanted to know if, since the land of Israel becomes a מורשה, his share would be due to his father bequeathing it to him. The term ירש, “to inherit,” always implies that one inherits from a father. If Avram’s question had been במה אדע כי תתן לי, “how will I know that You give it to me,” it would have been inappropriate, of course. G’d had spoken about “giving;” Avram asked only about the hereditary aspect, אירשנה. We will deal with the expression במה אדע, somewhat later in this paragraph. When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face. When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face. Moses reminded the people in Deut. 5,4 how 40 years earlier, when most of them had not yet been alive, G’d had addressed the whole nation on the פנים אל פנים “face to face level,” [until the people asked Moses to be their interpreter instead. Ed.] At that time all creatures on earth were in awe of their Creator. When the people had consecrated the Tabernacle in the desert as a “home” for Hashem in the lower parts of the universe, G’d took delight in the world He had created, as we know from Taanit 26 where the Talmud understands Song of Songs 3,11 ביום חתונתו וביום שמחת לבו, “on His wedding day, the day when His heart rejoices,” as referring to G’d’s feelings on the day of the revelation at Mount Sinai, and the day when the Tabernacle was consecrated, respectively. This is the kind of נחת רוח, “pleasure, satisfaction,” that man in the lower part of the universe can contribute to G’d in the loftier spheres, in heaven. On both of these occasions the joy was reciprocal, G’d showing that He can associate with earthlings and take pleasure from this. The Israelites’ enthusiastic response after the splitting of the sea and their miraculous and escape from Pharaoh’s pursuing armies, was another occasion when the reciprocal nature of the relationship between G’d and His “chosen” people was demonstrated publicly. Nowadays, almost 4000 years later, we recall these events and praise the Lord every week when we pronounce the blessings over wine. Not a day goes by without our giving thanks to the Lord for the Exodus from Egypt. At the time when Avram lived, the world, i.e. the planet earth and man on it, was still in a state of semi-collapse, its continued existence far from assured, until Yitzchok and Yaakov continued the work that Avram had started when he kept proclaiming the power and goodness of the Creator. This assurance of the earth’s continued existence was only confirmed with the creation of the Jewish people, and this people’s leaving Egypt as G’d’s people, after having slaughtered the Passover, and proven that they considered the Creator as their highest authority. The Tur, commenting on why we mention the Exodus of Egypt in the weekly Kiddush, as opposed to the Kiddush on the festivals whose link to the Exodus is self-evident, explains that the Sabbath harbours within it the כח המוליד, the power that enables creatures to regenerate themselves by producing offspring. This “power” is conditional on the observance of the Sabbath (in some form). Terach, Avram’s father, while able to produce physical offspring, was unable to produce offspring equipped with the kind of soul that would be active in spreading the message that G’d is the one and only Creator. [I have not been able to find where the Tur writes this, although he writes about man as well as most other living creatures becoming endowed with the ability to procreate bodies in his Torah commentary. (Genesis 2,3)
This is the aspect of "And he divided himself against them" (Genesis 14:15) which is said about Abraham at the time he chased after the kings. For Abraham revealed G-d's blessed providence in the world. Therefore, the essence of the fulfillment of the generations of the heavens and earth is through Abraham, as it is written (Genesis 2:4) "These are the generations of the heavens and the earth when they were created, בְּהִבָּרְאָם - meaning, through Abraham בְּאַבְרָהָם (Genesis Rabbah 2:4). Abraham revealed His blessed providence to the world; for the essence of the existence of the world is through this. Therefore, Abraham had the power to divide the night, in other words to break the night, which is the aspect of nullification of nature, the aspect of rising at midnight, as explained above. Then {Abraham} overpowered the four kings, which are the aspect of the four Malchuyot, as brought. The essence of their subjugation is through the nullification of nature, as explained above. Therefore, because he erred {by saying} what was written there (Genesis 15:8) "how will I know that I will inherit it?", the exile was decreed because of this, for it was a blemish in knowledge, which is the aspect of divine providence. The essence of knowledge is the aspect of divine providence. And divine providence, this is the aspect of the Land of Israel, the aspect of (Deuteronomy 11:12) "the eyes of Lord your God are always upon it", as Rebbe Nachman wrote in another place. Therefore, because he blemished the da'at/knowledge and blemished the Land of Israel, which is the aspect of divine providence, (Genesis 15:12) "a deep sleep fell upon Abram, and behold, a fright, a great darkness was falling upon him". Because he saw the strength of the exile, which is the aspect of 'a deep sleep', the aspect of darkness, the essence of their subjugation through the natural sciences, through the blemishing of divine providence, as explained above.
Childbirth is executed by means of fear, as in “Trembling seized them there; convulsions, like a woman in travail” (Psalms 48:7). And after [the soul] is born, we raise it with love, as in “These are the offspring of heaven and earth when they were created” (Genesis 2:4). That is, b’hebaram (“when they were created”): after the creation and birth, we raise it to maturity through the aspect of Avraham, who is the attribute of love, corresponding to the right hand. This is what is brought [in the Midrash] (Bereishit Rabbah 12:9): b’HeBaRAM— b’ABRaHaM, as explained. {“Wealth and glory come from You, and You rule over everything—in yadkha (Your hand) is power and might; it is in yadkha (Your hand) to make great, and to give strength to all” (1 Chronicles 29:12).}
This is the meaning of (Genesis 2:4) “These are the offspring of heaven and earth B’HeBaRAM (when they were created)”— B’ AVRaHaM (Bereishit Rabbah 12:9). It alludes to kindness, because birth is brought about by halakhot /kindness.
But it is known that everything depends on Arousal from Below, which is the aspect of Feminine Water like the Desire of the Feminine for the Masculine. And we, the Nation of the Children of Israel, have the aspect of Feminine with respect to the Holy Blessed One; and when we arouse ourselves to attach to our Blessed Creator from Below to Above, we arouse (as if it were possible) Desire in our Blessed Creator to channel us all Good, selah! And the flow descends from Above to Below with abundance and blessing and compassion and life and peace. So we, the Assembly of Israel, along with the Holy Blessed One are a single complete entity, when we are attached to Blessed God. And one without the other (as if it were possible) is not called “complete,” as in the statement “The Name is not complete nor is the Throne complete” (Tanhuma, Ki Tetze 11). For we are called the Blessed Creator’s Throne, since (as if it were possible) without us the Blessed Creator is not called “complete” and obviously without Blessed God we [are not called “complete”]. Only when we first arouse the Feminine Waters, meaning our Desire from Below to Above to attach to Blessed God, through this we arouse Blessed God’s Desire from Above to Below. And then, when the two Desires come together then it is one complete entity. And this is the meaning of the verse You shall be complete with Adonai your God (Deut. 18:13), which is to say you with Blessed God are called a complete entity. And so the essence of Creation was on this condition, that we would walk to Blessed God by way of Arousal from Below initially. And if not, God forbid, meaning when we do not arouse ourselves through Arousal from Below and need Blessed God to arouse us from Above, then we have done nothing. And so regarding Noah there was no Arousal from Below, [and Noah was saved] only because Blessed God wanted the preservation of the world, which would be preserved through Noah. Therefore Blessed Good needed to arouse him from Above, and needed to channel onto Noah the Desire to attach to Blessed God. And this is [what Rashi meant by] “Noah needed assistance to support him.” But Abraham our Ancestor, peace be upon him, “strengthened himself with his righteousness and walked independently” through Arousal from Below. And now it makes sense that [Noah] was called completely righteous, since he was attached to Blessed God but not through Arousal from Below; and therefore it is written, These are the records of the skies and the earth in their creation [be-hibar’am] (Gen. 2:4), the letters of “Abraham” – meaning, as we have explained, that the Essence of Creation is through this: that the way of walking is like the walk of Abraham our Ancestor, peace be upon him, through Arousal from Below as we have explained.
...Now the serpent was the shrewdest of all the wild beasts (Gen. 3:1).
This is as it is said in the Zohar (Pinchas, 216b), “Before the giving of the Torah to Israel, the entire creation was dependant upon the specific constellation that ruled over it. This was true even concerning children, life, and sustenance. (It is written in the Gemara (Moed Katan, 28b), “One’s portion in receiving children, life, and sustenance depends not on merit, but on fate (mazal).”) But after the Torah was given to Israel, they were no longer subject to the influence of the stars … For this reason, whosoever is involved in the study of Torah is free of the influence of the stars.” Before the giving of the Torah, all the effluence of God’s Divine conduct came into the world through an organized system of cause and effect. Each level would receive from the level above it, and effuse to the level below. The final recipient of this concatenation of effluence was man. Thus man received God’s effluence by way of the stars and constellations. Whether man received good or the opposite was subject to the nature and governance of his star. This was the way in which the entire creation received its effluence. However, when Israel received the Torah, they were raised above the stars and constellations. This was because they were now in possession of the Torah, and the world was created through the Torah. (The Rashba notes (Teshuvot, 19) that one who observes the Torah is free from the dominance of the stars, yet one who does not observe the Torah is subject to the dominance of the stars.) This is hinted at in the Zohar (ibid): “We learn this from Avraham, since his children would later receive the letter Hei (Hei - ה - is the number five. ) in Avraham’s name, which represents the Five Books of Moses. This was hinted at even in the creation of the world, when it was said, ‘these are the generations of the heavens and the earth as they were created (BeHibaram) ((Bereshit, 2:4) In the word, as they were created – בהבראם – the letter Hei is traditionally written smaller than the normal size. The sages took this as hinting at many things, among them that God put a condition of the creation of the world that the Children of Israel would accept the Five Books of Moses. ) , which is the same letters as the phrase, ‘He created them with the letter Hei (beHei - baram). God said to Avraham, since this Hei was added to your name (See Bereshit, 17:5.) so will the heavens be placed below you. All of the stars and constellations are illuminated by the Hei.” As it is explained in the Midrash Rabbah (Lech, 44), “and He brought him outside and said, ‘look heavenward ‘. (Bereshit, 15:5) This means the God raised Avraham above the dome of the firmament so that all the goodness he receives will come directly from God.”
Now, with terrestrial man, for example, when one who is so great a sage as to comprehend the wonders of wisdom contracts his intellect and thought to a single letter of his speech, this is an immense contraction (tzimtzum) and a great descent for his wondrous wisdom. Metaphorically speaking, precisely so, and infinitely more so, there was an immensely great and mighty contraction (tzimtzum) (See Addendum, Mystical Concepts in Chassidism.) when during the six days of creation “The heavens were made by the word of the L–rd, and all their hosts by the breath of His mouth” (Psalms 33:6; cf. note 67.) —i.e., by the letter hey of the Name of Havaya, blessed is He, [the “light letter”] as it is written: (Genesis 2:4.) “בהבראם,” (which means): בה’ בראם (“when He created them,” He created them, by the hey). (The word בהבראם (when He created them) is divisible into two parts, forming these two words.—Menachot 29b; Midrashim on Genesis 2:4.) It (The hey, malchut of Atzilut, in which chochmah of Atzilut is vested.) is the source of the nine fiats which issued from the first fiat: (“The universe was created by ten fiats”—(Avot 5:1; cf. Zohar I:256b; Tikkunei Zohar, Introduction 10b; Zohar Chadash, beg. of Midrash Hane’elam) the first of which is generally all-inclusive.) Bereishit (The initial word of the Torah, Bereishit, may mean in, or with reishit (the beginning).) —which is also a fiat (Rosh Hashanah 32a; Zohar I:15a; see also Zohar I:16b.) (and identical with) the aspect of chochmah, which is called reishit. ([82]Reishit—the beginning, i.e., the first sefirah—see Sefer Habahir 3; Zohar I:3b, 31b, and 256b; Zohar Chadash, Midrash Hane’elam, 3a; see also Targum Yerushalmi on Genesis 1:1.)
This will be understood by first explaining the comment of our Sages, of blessed memory, on the verse (Isaiah 26:4.) “For by Yud-Hey, (These two letters combined form a name of G–d, reading: “For in G–d, the L–rd….”) the L–rd is the tzur (Tosafot on Berachot 51a (s.v. Zocheh) enlightens this interpretation by quoting a version which does not appear in our text of the Talmud: “do not read tzur (rock), but tzar (formed, designed).” This version does appear in the Zohar II:22b, though emending tzur to tzayar (former, designer), an emendation that appears elsewhere in the Talmud (relating to other verses), e.g., Berachot 10a, etc.) of the worlds”: “This world was created by the hey, (The letter hey (second letter of Yud-hey).) the World to Come was created by the yud (The letter yud (first letter of Yud-hey).) .” (Menachot 29b; Midrashim on Genesis 2:4.) This means that the delight which the souls of the righteous derive and enjoy from the splendor of the Shechinah, (See above, Epistle 1, note 21.) which radiates in the upper and lower Gardens of Eden, consists of their delighting in their apprehension and conception, for they conceive, know, and attain some apprehension of the light and vitality which effuses there—in a state of manifestation—from the En Sof, blessed is He, to their soul and their spirit of understanding, so that each and every one can understand and attain some perception according to his level and his deeds. (Cf. Zohar I:129b and 135b.) That is why in the sacred Zohar (Zohar II:158a; Zohar Chadash 93a (beg. of Tikkunim Chadashim). See below, Epistle 29.) the World to Come (olam haba) is referred to as binah (understanding).
אלה תולדות השמים והארץ וגו, “these are the derivatives of heaven and earth, etc.; seeing that in the first chapter the Torah had been extremely concise on a number of aspects of the story of creation, the Torah now fills in some of these gaps, by explaining more about the “how” of that period. We have a statement by Rabbi Abahu, quoted in Bereshit Rabbah 12,3, according to which every time in the Holy Scriptures when a paragraph commences with the word: אלה, this is meant to indicate that a state of affairs which had been described as in effect previously, is no longer valid. On the other hand, if a paragraph commences with the word: ואלה, this is meant to indicate that what follows is a continuation of a state of affairs that already been in existence. The state of affairs that the word אלה in our verse is to supersede is that of tohu vavohu, chaos and darkness, which the Torah had introduced in Genesis. 1,2.
תולדות השמים. This is a reference to the luminaries and the stars as well as to all the phenomena that are part of the celestial regions, including fire (lightning) hail, tornados, etc.; However during the reign of King David, the latter succeeded in making most of these phenomena part of our terrestrial world. (Compare Talmud, Chagigah 12)
והארץ, this is a reference to both living creatures, and all manner of vegetation on earth. ביום עשות, at the time when heaven and earth had first been created, i.e. on the first day. All of these phenomena mentioned already on the first day, G-d had completed during the following five “days.”
ביום עשות ה' אלוקים, “on the day the Lord G-d had completed;” now that heaven and earth had been completely built up, the Torah for the first time reveals G-d’s full name in accordance with the principle we have learned from Proverbs 14,28 that ברב עם הדרת מלך “when there is a multitude the king’s real honour becomes manifest.” We find this principle invoked also in B’rachot 49 where the Talmud says: ”one does not invoke the tetragram when preparing to recite grace after a meal unless there are at least 10 adult males present.”The author quotes Rashi as commenting on our verse that G-d, now that there were free willed human beings on earth, coopted the attribute of mercy so that He would not automatically have to destroy His universe when man sinned. This has been hinted at in the prefix letter ו before the line: 'וה שמים עשה, “and the Lord (by contrast) completed the heaven.” [This quote is not found in our editions of Rashi on this verse. Ed.]
ארץ ושמים, “earth and heaven.” Previously, in 1,1 the Torah had listed heaven before referring to earth. Midrash Tanchuma comments on this that when speaking of the creation of something out of nothing, i.e. the stage known as בריאה, heaven preceded earth chronologically, whereas when speaking of the completion of their coming into existence, earth was completed first.
We have just explained that the purpose of Creation is for all people to recognize God as the Creator and Supervisor of the world and so fill the world with His glory. God sits in heaven, as it were, and judges every person according to his actions. All this is due to man because everything depends on his actions. Now we have already explained (H.D. Bereshit 1:26) that there are two distinct types of man. One is elevated man who acts on the earth like the angels act in heaven and the second is practical, worldly man. Both types are needed to make Creation complete. If all men were of the elevated type like Adam before the sin there could be no reward and punishment and God's glory and kindness would never be revealed. So man of the second type is the principle source of God's glory. Even so, the existence of elevated man among the multitude of practical men is also a source of God's glory. Since the two types of man are like different species, they both needed to be created during the sixth day. If Adam had not sinned on the sixth day there would have been no possibility of creating practical man later and the world would not have achieved its purpose. And if only practical man had been created, there would be no possibility of the new species "elevated man" ever coming into existence. If Adam had not been enticed to sin, God would have created a second man of the practical type. As it happened both species were created in the same person- first elevated man and after the sin, Adam himself was transformed into practical man. In this way an ideal world was achieved. All this is implied by the words "These are the results of the heavens and earth at the time of their creation."
Earth and Heaven were 'made' by virtue of their purpose being achieved by Man's transformation from 'elevated' to 'practical' on which everything depended. Earth appears here before heaven because the change which occurred on earth led to the change in heaven where God's Providence is determined by man's actions. The story continues by telling how it came to be that elevated man, who, like the angels in heaven, was not supposed to work the land, was banished from Eden and became practical man who works the land. This change achieved the purpose of creation- revelation of God's glory by His conduct of the world according to man's actions and His attributes. "The heavens are My throne and the earth is My footstool." (Yishayahu 66:1)
THESE ARE THE GENERATIONS. These are what they gave birth to. (I.E. usually renders toledot as “accounts of.” Cf. Gen. 6:9; 37:1. Here toledot refers to what heaven and earth produced: trees, living creatures, man.)
WHEN THEY WERE CREATED. When the firmament came into being and the earth became visible.
[IN THE DAY THAT THE LORD GOD MADE.] Be-yom asot means in the day that God fixed. (I.E. explains that asah (make) means “to fix in its final form.” When the firmament and the earth received their final form, God commanded them to produce offspring (toledot).) Proof of this can be seen in and He hastened to dress it (la-asot oto) (Gen. 18:7), and in Whom I have created which is then followed by I have formed him, and finally by yea, I have made him (asitiv) (Is. 43:7). (The prophet first speaks of creation (berativ) and last, of fixing in final form (asitiv).)
בהבראם In the word where created there are the same letters that are in Abraham (הבראם\אברהם), thanks to Abraham, heaven and earth were created.
ארץ ושמים "earth and heavens" there are 2 teaching parts in Tanakh, "Thank you for heaven and earth (Ps. 148:13)." Why did they thank the earth and the heavens instead of the one who made the earth and the heavens?
2.4. אלה תולדות השמים והארץ. These are the developments of the heavens and the earth. Our sages have already explained this verse homiletically. However, the plain meaning of the verse is not known.
It appears to me that the key lies in the fact that G'd had previously instructed the creatures i.e. heaven and earth respectively to also produce "offspring." The waters had been told to divide, to produce fish, etc, whereas the earth had been instructed to produce vegetation, mammals, etc. The Torah reiterates that what earth and heaven produce daily are only derivatives, תולדות, that there is nothing original about these phenomena so that we should not err and believe that both the waters and the earth possessed independent creative powers. Such an error would lead to heretic thoughts.
The reason that the Torah mentions only heaven and earth in this connection and not the waters is simply because the waters are part of שמים.
The word בהבראם may also be understood as בהם בראם, G'd created all these תולדות by employing heaven and earth as His agents.
אלה תולדות השמים והארץ, “These are the products of heaven and earth.” It is well known that heaven and earth between them comprise all creatures which possess a body. According to the plain meaning of the text they are here described as תולדה, “product,” to remind us that they were “born” just like babies are born, i.e. they had parents, they were not eternal. The word is designed to deprive all those who believe in the eternal existence of the universe of a basis for their theories. From an homiletical point of view, (Shemot Rabbah 30,3) the critical word here is the word אלה, “these.” Whenever this word appears in the Torah it represents a break in continuity with what had been written prior to that word. This word is also the basis of the statement by our sages that G-d had been building and destroying a number of worlds prior to creating the present one. At that point, He had saidדין הניין לי ודין לא הניין לי , “these please Me whereas the others do not please Me” (Bereshit Rabbah 3,9). The wording “He created and destroyed,” is not to be understood literally; it means that G-d looked at various plans of various universes He had contemplated creating and after finding them inadequate He went back “to the drawing board,” to plan an even better universe I have discussed the matter already in connection with the words יהי אור. Other comments in the Midrash there concentrate on the spelling of the word תולדות. First, the very word תולדות teaches that whereas previous plans by G-d had been shelved, the present world had been found worthwhile to translate into practice. There are only two instances where the word תולדות is spelled with both letters ו such as here The second instance is in Ruth 4,18 when the descendant of David, Peretz, the ancestor of the Messiah of davidic ancestry is mentioned. When that happens, G-d will banish death from earth. The spelling that we encounter in both these instances is that at the beginning of the word the letters ת-ו are in the reverse order of their appearance at the end of the same word, i.e. ו-ת. At the time G-d created the present world the angel of death had not been assigned any authority. After man sinned, the angel of death was given wide-ranging powers so that as of that moment all future “products,” תולדות, were spelled defective. With the birth of Peretz the son of Yehudah, the ancestor of the Messiah, a person had been born who would (through his descendant the Messiah) banish death once more from earth. This is hinted at by the spelling of the word תולדות in connection with mention of his eventual offspring The source for our tradition that death will be banished from earth at that time is Isaiah 25,8 בלע המות לנצח, “He will banish death forever.” From a rational, investigative point of view, the appearance of the two letters ת in our word where they appear as if facing one another, suggest that heaven and earth are in opposition to each other, the first letter ת referring to heaven, the second to earth. This concept is found in Proverbs 25, 3 where Solomon wrote השמים לרום והארץ לעומק. “As the heavens in their height, so the earth in its depth.” In order to ensure that we do not remain with the thought that earth is inferior to heaven by definition, the Torah reverses the order in which the names heaven and earth appear in the very next line by writing ארץ ושמים, in that order. All phenomena in the universe are the product of the same Creator; one part is not inferior or superior to the other. Heaven “faces” earth, i.e. is oriented towards earth, and earth faces heaven, i.e. is oriented towards heaven. It is even possible that this was what G-d had meant to tell Moses when He answered his question in Exodus 3,13-14 concerning which name of G-d he should mention to the Israelites when identifying himself as G-d’s messenger. At that time G-d described Himself as אהיה אשר אהיה, ”I shall be (remain) who I am.” He meant: “I will always respond in kind to whatever you (the Jewish people) will do. If you will give charity, as you are directed to by the Torah in Deut. 15,8, פתוח תפתח את ידך, ‘be sure to open your hand (to the needy),’ I shall distribute charity, as is written in Deut. 28,12 יפתח לך ה' את אוצרו הטוב, ‘G-d will open for you His good treasure.’”
בהבראם, “when they were being created.” Our sages in Menachot 29, seizing on the fact that the letter ה in this word is written in smaller script, explain “He created them (heaven and earth) with the letter ה. Looking at the word as plain text, the meaning is that G-d did not experience strain or fatigue as a result of having created heaven and earth. Amongst all other letters in the Hebrew alphabet there is not a single one which does not require some form of exertion, i.e. moving the muscles of mouth, tongue or throat, in order for us to formulate it and say it audibly except the letter ה. This idea is hinted at in Psalms 33,6 בדבר ה' שמים נעשו וברוח פיו כל צבאם, “by the word “heh” the heaven was made and by the breath of His mouth all their hosts.” David meant that no exertion is needed in order to pronounce the letter ה; it suffices to exhale with the breath of one’s mouth, an involuntary “activity.” The message of the full verse in Psalms is that although the Torah describes that G-d performed many activities, i.e. ויעש, עשה, when He created the universe, it affected His state of being no more than the exhaling of the letter ה affects a human being’s fatigue. In other words, when G-d said “let us make נעשה אדם,” He exerted only as much energy as is needed to exhale with one’s mouth. Looking at the word בהבראם from an homiletical point of view, you will observe that the letters in that word are the same as in the name אברהם, although they are arranged differently. This prompted Rabbi Yudan to say in Bereshit Rabbah 12,8 that the universe was created for the sake of Avraham. Should you be perplexed at such an inference, I refer you to Psalms 89,3 עולם חסד יבנה, “the universe was built on loving kindness,” or Michah 7,20 חסד לאברהם. Both of these verses equate Avraham with loving kindness. What the sages of the Midrash meant therefore was that Avraham personified the very attribute G-d employed in creating mankind, i.e. the universe. We may therefore say without hesitation that the universe was created for Avraham, i.e. for the likes of him. A kabbalistic approach to the word בהבראם, understands it to mean that He (G-d), created it with the letter ה. This letter is the last letter in the Ineffable four-lettered name of G-d, and it is written in smaller than usual script in the Torah; it was emanated from the energy which is part of the attribute of אלוקים, and it was this part of G-d’s “energy” which created the universe On other occasions this part of G-d’s “energy” is called יד ה', “the hand of G-d,” such as in Isaiah 66,2 ואת כל אלה ידי עשתה, “and all of these (phenomena, the universe) My hand has made.” We find a verse with a similar meaning in Job 12, 9 מי לא ידע בכל אלה כי יד ה' עשתה זאת? “Who amongst all these does not know that the hand of G-d has made all this?” Whenever the wordאלוקים is mentioned in the first chapter of Genesis, it refers to the emanation called תשובה, i.e. the first letter ה in G-d’s Ineffable Name. It is this letter and what it represents that we speak of in our prayers on New Year’s day which is the Day of Judgment, the anniversary of when the universe was completed. This emanation תשובה extends (presides) for the duration of the Ten Days of Penitence which are called עשרת ימי תשובה. This is why our sages have inserted a paragraph in the principal prayer עמידה during these days in which we acknowledge G-d as מי כמוך אב הרחמים, “who is like You father of mercy?” The reference is to the two letters ה, i.e. א, ב הרחמים which appear in the Ineffable Name. The letter ה is the letter which was added to Avraham’s name when it was changed from אברם to אברהם The addition of that letter enabled him to procreate [together with Sarah, seeing he had fathered Ishmael before that letter was added to his name. Ed.] Our sages have said (Bereshit Rabbah 44,12) “Avram could not produce viable sperm, Avraham could.” I will explain this further on Genesis 29, 32 in connection with the words והיה שמך אברהם in Genesis 17,5-6. Here the Torah simply drew attention to the fact that the very letter which was instrumental in creating the universe was the one added to Avram’s name in order to give him the ability to produce his son Yitzchak. He who had created the laws of nature is at liberty to change these laws when it suits Him. There is no power which is able to prevent Him from exercising His will. ביום עשות ה' אלוקים ארץ ושמים “on the day the Lord G-d created earth and heaven.” G-d’s Ineffable Name had not been mentioned up until now during all the events of the first six days. From a purely textural point of view, פשט, the name אלוקים is appropriate for matters connected with laws of nature, (the numerical value of the word =86, the same as the Hebrew word for nature, i.e. הטבע), and it testifies to G-d introducing some new element, whereas the Ineffable Name alludes to the fact that G-d is eternal and had never been preceded by any phenomenon. The Torah did not mention this name of G-d as it wanted to concentrate on the fact that new phenomena came into existence during the six days of creation. Had it been the intention of the Torah to inform us first and foremost on the fact that G-d preceded any phenomenon, it should have introduced G-d’s Ineffable Name as a reminder that He is the “Eternal.” Inasmuch as the Torah was primarily concerned with revealing that which G-d chose to reveal, it used only the name אלוקים during that stage of its report. The Midrash sees in the fact that the Torah chose to use only the name אלוקים during that part of its narrative, proof that originally G-d had planned to involve only His attribute of Justice, i.e. the מדת הדין, in the creation of the universe. When man was created and G-d realised that he could not survive if only the attribute of Justice were active in the world, G-d co-opted the attribute of mercy. From a rational, investigative point of view, we must remember that the universe is comprised of 26 different categories of phenomena. They are: 10 phenomena which are totally abstract, of a purely intellectual nature (the ten levels of angels mentioned by Maimonides in his Yesodey Hatorah) Then there are the nine planetary constellations. Add to these the four raw materials earth is made of. Add to these the נפשות, the three different levels of souls, i.e. נפש, רוח, נשמה, and you have a total of 26 basic phenomena. This number corresponds to the numerical value of the letters in the Ineffable name, i.e. י-ה-ו-ה. It is a known fact that these various parts which constitute the universe did not assume their final and completed format until the sixth day. As a result, it was not appropriate that G-d associate His name as the attribute י-ה-ו-ה with something defective and incomplete. You should appreciate further that the 26 parts of the universe we have mentioned are all included in what the four-lettered name of G-d stands for; in fact they are included in the three letters making up that name (each letter symbolising one of the three worlds, the world of the angels, the world of the planetary system, and our terrestrial universe), seeing that the letter ה appears twice in that name. A kabbalistic approach views the activity which resulted in the universe materialising as totally dependent on the Creator Who is both the labourer and the architect (referred to in Bereshit Rabbah 1,1). In that parable we had said that a king who builds a palace does not do so merely by relying on his own knowledge, but he employs experts to advise him. The architect in turn does not build without first having used his mental and intellectual faculties. This is the deeper meaning behind the words of Solomon in Kohelet 2,12 כי מה האדם שיבא אחרי המלך את אשר כבר עשוהו, “for what can man who comes after the king do? It has already been done.” The crucial word is עשוהו instead of עשהו. The plural is a reference to G-d together with His בית דינו, “His court of advisors” (compare Kohelet Rabbah 2,14).
אלה תולדות השמים והארץ, the word אלה refers to the phenomena mentioned during the 6 “days” of creation. Even though we have been told that G’d created the universe, as is clear from the verbs ויברא and ויעש all referring to G’d Himself doing these things, so where did the derivatives, תולדות come from? The Torah means that indeed G’d had created all these, but He had employed intermediaries, i.e. heaven and earth to whom He had issued directives. In Bereshit Rabbah 12,7 we are told לכל יש תולדות, everything has derivatives. We know that heaven and earth have derivatives. Rain has derivatives as it says in Job 38,28 do you know who is the father of rain, do you know who sired dew? [The concept being described is that none of these phenomena created themselves but were the product of something preceding them. Hence all phenomena that we perceive are derivatives of heaven or earth, which alone had been created by G’d directly, without intermediaries. Ed.] Rabbi Shimon ben Lakish said that pearls are derivatives of dew; he referred to the bedolach mentioned in verse 12 of our chapter. Basically, the message of our verse is that everything that does produce derivatives, offspring, is itself slated to die and to disintegrate. This fact is proof that it is a creature and not a creator. On the other hand, if a phenomenon in the universe does not produce derivatives, this is proof that the phenomenon is not mortal, not subject to dissolution but that we are faced with a Creator and not a creature. Rabbi Azaryah in the name of Rabbi added that Rabbi Shimon ben Lakish’s comment was directed toward heaven, i.e. seeing that G’d is eternal and not subject to disintegration He needs no derivatives, “offspring” in order to perpetuate Himself. Everything which is a visible phenomenon is a derivative of either heaven or earth, seeing that the Torah commenced with the words בראשית ברא אלוקים את השמים ואת הארץ “First, G’d created heaven and earth.” בהבראם, on the very day G’d created the heaven it already began to produce derivatives . This is the meaning of the words: ביום עשות ה' אלוקים ארץ ושמים. This is a reference to the day on which G’d confirmed that heaven was to be the upper waters, rakia, and earth was to be the dry land, yabashah. Starting with that day, heaven and earth each produced derivatives, i.e. a process of evolution began, one that followed rules set by G’d. The meaning of the word ביום is that this occurred simultaneously, i.e. both heaven and earth began this process on the same day, as we explained on Genesis 1,6. Our sages explained the reason for the minuscule letter ה in the word בהבראם as meaning that G’d had used the letter ה as His agent in creating the physical universe. (Bereshit Rabbah 12,10.) The peculiarity of that letter is that all the other letters in the Hebrew alphabet demand an effort to pronounce them, whereas the letter ה demands no effort. The use of this letter here symbolises that the work involved in creating the physical universe did not cause fatigue, etc., to the Creator. ה' אלוקים, this combination of two names to describe G’d occurs here for the first time, not having occurred during the report of the creation. Our sages in Bereshit Rabbah 13,3 explain it as appropriate saying that now that the universe was complete, also G’d’s name had to be spelled out in full. Ibn Ezra writes (in his book יסוד מורא chapter 12 page 42) that seeing that in this world nothing is permanent and enduring except the soul of man, as long as man did not exist there was no point in revealing another facet to G’d’s name. The only aspect of G’d’s essence which was revealed until that point was the attribute of Justice, i.e. the attribute designed to instill awe in the creatures whom He had created. The superior soul of man is called לב, heart; but the heart is both גוף and something over and beyond merely a physical organ pumping blood. It is called by a name describing something physical, seeing it is the original organ combining spiritual and physical features. Seeing that also all of G’d’s activities had been implemented by means of angels, disembodied agents at home in the celestial spheres, these angels bear His name אלוקים. The name Hashem was co-opted on account of man, i.e. on account of the superior essence of man, the soul, which is of an enduring eternal nature. Man, after all, represented the purpose of G’d creating the entire universe. There is a reason why the name Hashem has not simply replaced the attribute אלוקים used by the Torah to describe the Creator until now, until the birth of Kayin (man’s first derivative, תולדה). We will have more to say on this on chapter 4,1.
THESE ARE THE GENERATIONS OF THE HEAVEN AND THE EARTH WHEN THEY WERE CREATED. Scripture now relates the account of the heaven and the earth as regards rain and growth after they had been created and put in proper order, that the heavens shall give their dew (Zechariah 8:12.) and rain, and the ground shall give her increase, (Zechariah 8:12.) these making possible the existence of all living beings. And in the word b’hibaram (when they were created) — [which could be read as if it were two words: b’hei baram] — Scripture alludes to what the Rabbis have said: (Menachoth 29b.,) “He created them with the letter hei” [which is the last of the four letters of the Tetragrammaton]. It is for this reason that Scripture until this point mentioned only the word Elokim. This is explained in the verse: For all these things hath My hand made; (Isaiah 66:2. The last letter (hei) of the Tetragrammaton is in the Cabala considered the yad hashem (the hand of G-d). See my Hebrew commentary, p. 32.) and so did Job say, Who knoweth not among all these, that the hand of the Eternal hath wrought this? (Job 12:9.) This being so, the expression, in the day that the Eternal G-d made, refers covertly to the word bereshith (in the beginning). (See Ramban above at the end of 1:1 and see also Note 64.)
אלה THESE [ARE THE GENERATIONS] — “These” means those that are mentioned above.
‘תולדות השמים והארץ בהבראם ביום עשות ה THESE ARE THE PRODUCTIONS OF THE HEAVEN AND OF THE EARTH WHEN THEY WERE CREATED, IN THE DAY THE LORD GOD MADE EARTH AND HEAVEN — The verse teaches you that all of them (the productions of heaven and earth) were created on the first day when God made earth and heaven. Another explanation of the word בהבראם: It may be divided as בה' בראם He created them with the letter ‘ה, as it is said, (Isaiah 26:4) כי ביה ה' צור עולמים “For in Jah, the Lord, is the rock of worlds”, which may be explained to mean (taking צור in sense of Former, Creator) “for by means of ב these two letters י ה of the Divine Name (יהוה) God formed the two worlds” (Menachot 29b), and this verse teaches that this world was created by means of the ‘ה — a suggestion that all created beings must descend to the nether world “to behold the pit” — the world being like this letter ‘ה , which is closed on all sides but open at the bottom, thus giving a way by which they must descend.
אלה תולדות השמים והארץ בהבראם וגו׳. Es kann dies nicht heißen: dies ist die Entstehung des Himmels und der Erde. Einmal bezieht sich אלה im Anfange eines Abschnittes in der Regel auf das Folgende; von der Entstehung des Himmels und der Erde wird aber nichts weiter berichtet. Sodann bezeichnet תולדות nicht die Eltern, sondern die Kinder. תולדת ישמעאל ,תולדת תרח ,תולדת נח ,תולדת אדם usw. ist nicht die Abstammung, die Herkunft Adams, Noachs, Terachs usw. sondern: deren Nachkommen, die von ihnen Erzeugten. Endlich ist ja auch תולדה gerade der Ausdruck für die natürlichste, organische Erzeugung, während, wie wir gesehen haben, der Charakter בריאה, des freien Entstehens aus dem Willen Gottes, das spezielle Erschaffen aus nichts, also der gerade Gegensatz zu תולדה, für die Entstehung des Himmels und der Erde mit solchem Nachdruck hervorgehoben wird. Es gäbe keinen ungeeigneteren Ausdruck für diese Entstehung als: תולדה. Wir haben es daher lediglich für die Erzeugnisse des Himmels und der Erde zu rechnen, und es umfasst dies Alles, was nun nach der Schöpfung sich durch das Zusammenwirken des Himmels und der Erde erzeugt. Es ist dies somit die Überschrift für die ganze, nach der Schöpfung vor unseren Augen entstehende Entwicklungsreihe der natürlichen Welterscheinungen. Sie sind allerdings die natürlichen Erzeugnisse des Himmels und der Erde, allein es wird uns bedeutsam hinzugefügt: בהבראם. Diese ganze Folgenreihe der Entwicklungen aus Himmel und Erde liegen in der Erschaffung; nicht aktiv, sondern passiv stehen Himmel und Erde zu diesen ihren Erzeugnissen, nicht als schaffende Gottheiten, sondern selber als Geschöpfe. Ihre Erzeugnisse erscheinen uns natürlich, weil sie sich nach den von uns als konstant wahrgenommenen Gesetzen ihrer Natur erzeugen; allein diese ihre Natur ist erschaffen, die Gesetze, nach denen sie wirken, erzeugen und entwickeln, sind ihnen von ihrem Schöpfer bei ihrer Erschaffung eingepflanzt, und alle תולדות השמים והארץ wareה gegeben בהבראם, und haben ihren Ursprung in ihrer Erschaffung. Diese Passivität des Himmels und der Erde bei ihren Erzeugnissen, — die hier durch das ה des נפעל’s ausgedrückt ist — ist nur dem denkenden Menschen offenbar. Der oberflächlichen Anschauung aller Zeiten verschwindet diese Passivität. Das ה, die dem Himmel und der Erde für den denkenden Menschen aufgeprägte Passivität und weibliche Abhängigkeit ist ihrem Blick זעירא, verschwindend klein, wie daher auch nach der Massora dieses ה klein zu schreiben ist. Über das konstante mächtige Wirken des Geschöpfes entgeht ihnen der allmächtige Schöpfer, dessen Schöpferallmacht eben dieses konstante Wirken der Geschöpfe hervorgerufen. Über die תולדות entgeht ihnen הבראם. Wo sie נבראים erkennen sollten, beten sie בוראים an, und nur dem klaren Gedankenblick eines Abraham zeigt sich dieses ה, die geschöpfliche Abhängigkeit des Himmels und der Erde; das Erkennen dieses, dem gewöhnlichen Blicke verschwindenden ה war sein זכות, sein Verdienst, und ward ihm der Leiter zur Erkenntnis des Einen Schöpfers und Herrn des Himmels und der Erde. – Gedanken, die dem Ausspruche der Weisen: (בהבראם בזכות אברהם :(ב׳ר י׳׳ב – (הבראם sind auch die Buchstaben des Namens אברהם) — zu Grunde liegen dürften.
Allein dieser Gedanke an den schaffenden Gesetzgeber der Natur reicht noch nicht hin, um die ferneren Erzeugnisse des Himmels und der Erde verstehen und richtig würdigen zu lehren. Es wird uns noch ein Faktor gegeben, ohne dessen Würdigung wir die Dinge und Ereignisse nicht verstehen würden, er bildet den Inhalt der zweiten Hälfte des Satzes:
ביום עשות ד׳ א׳ ארץ ושמים. Es heißt hier: עשיה, nicht: בריאה; es tritt uns ein neuer Gottesname ה׳ entgegen; und es wird die Erde vor dem Himmel genannt, während es sonst immer שמים וארץ, oder vielmehr השמים והארץ heißt. Versuchen wir uns zuerst über den Namen ה׳ zu verständigen. Wenn uns auch die tiefe Wesenheit Gottes, die darin niedergelegt ist, ewig unergründlich bleibt, so haben wir uns doch das zu vergegenwärtigen, was uns von der Bedeutung dieses Namens zugänglich sein soll. Schon die Weisen lassen ihn als מדת הרחמים, als die waltende Liebe Gottes begreifen, und zeigt schon dies, wie weitab der Begriff "Ewiger" von seiner eigentlichen Bedeutung liegt, und wie dieser Begriff, unter welchen man gemeinhin diesen Namen fasst, nicht im entferntesten ihm entspricht, geschweige ihn erschöpft. "Ewig" ist ein metaphysischer, transzendentaler Begriff, der kaum irgendwie eine praktische Beziehung zu etwas anderem, geschweige denn zu unserem Sein und Werden enthält. Ein Ewiges stellt sich uns als das in sich geschlossenste Dasein dar. Das von einem Wesen ausgesprochene Prädikat der Ewigkeit offenbart uns nichts als die Art seines subjektivsten Seins, und enthält nicht das leiseste Merkmal seines Wirkens und Waltens. Der Gedanke "Ewig" lässt unser Herz kalt und enthält nichts für unser Leben, ist somit außer aller Verwandtschaft mit מדת הרחמים. Der vierbuchstabige Gottesname, unter welcher Punktation auch immer gedacht — die überlieferte ist ja die des שם אדנות, mit welchem wir ihn aussprechen: stellt sich nicht als das Präsens einer intransitiven Kalform, sondern als das Futurum einer transitiven Piel- oder Hifil-Form der Wurzel היה dar, somit nicht: der Seiende, sondern: der Sein Spendende, auch nicht: der das Dasein gespendet Habende, sondern: der immer zur Spende neuen Seins Bereite, und das ist ja eben in tiefster Fülle: מדת הרחמים. Gott ist nicht etwa der ewige "Alte der Tage", der, nachdem er die Welt erschaffen, nun in die Tiefe seines ewigen Seins versunken ausruht; er ist אלקים חיים ומלך עולם, Er ist der lebendige, ewig waltende Gott, von dem nicht nur die ganze Vergangenheit stammt, der jeden kommenden Augenblick verleiht, der jeden kommenden Augenblick dem Erziehungsbedürfnisse des Menschen gemäß gestaltet, und der jeden Augenblick bereit ist — wie immer die Vergangenheit verscherzt wäre — aus der Fülle seiner allmächtigen Barmherzigkeit neues Dasein zu verleihen. אלקי׳ ist דין, ist der Gesetz und Maß und Ziel gebende Schöpfer und Ordner der Welt. Wäre in dieser Welt kein Mensch, kein mit Freiheit, somit auch mit der Möglichkeit des Abirrens begabtes Geschöpf, die Weltentwicklung bedürfte nicht der מדת הרחמים. Alle Geschöpfe außer dem Menschen bewegen sich unabweichbar in dem bei der Schöpfung ihnen angewiesenen Geleise, und alle תולדות השמים והארץ wären nur das Produkt der בהבראם vom gesetzgebenden Schöpfer ihnen eingeschaffenen Gesetze der Entwicklung und Ordnung. Mit dem freien, somit abirrungsfähigen, zu seiner hohen Bestimmung zu erziehenden Menschen tritt מדת הרחמים, die in barmherziger Liebe erziehende Gotteswaltung ein, die den Menschen und seine Welt trotz seiner Verirrung erhält, ihn über den Irrtum zur Wahrheit, über die Verirrung zur Pflichttreue leitet, ihm immer aufs neue Kraft zu neuem Dasein und neuer Zukunft zu verleihen bereit ist, und die תולדות שמים וארץ nach dem jedesmaligen Erziehungsbedürfnis des Menschen gestaltet. Diese, für die Erziehung des Menschen, nach seinem Verdienst und Bedürfnis, die Weiterentwickelung des Himmels und der Erde gestaltende Gotteswaltung war schon in dem לעשות des vorhergehenden Verses angekündigt, und sie ist es, die der Name ה׳ repräsentiert. Als אלקי׳ hat Gott Himmel und Erde geschaffen und ihre Entwicklung auf Gesetz und Ordnung gestellt; als ה׳ greift er in diese Entwicklung ein, gestaltet und leitet sie in jedem Augenblick, seinem Ziele, der Menschenerziehung, entsprechend. Dort, in der physischen Weltordnung, ist die Erde vom Himmel abhängig; hier, in der sittlichen Weltwaltung, für welche die physische ihr Dasein erhalten, ist der Himmel durch das jedesmalige Verhalten des Menschen auf Erden, somit der Himmel durch die Erde bedingt. Dort heißt es überall השמים והארץ, hier ארץ ושמים, ^d יום עשות ד׳ א׳ ארץ ושמים ist eben der siebente Tag, an welchem Gott den Schabbat in die Schöpfung eingeführt, sein ganzes Werk des Himmels und der Erde für die Erziehung des Menschen zum Adam bereit gestellt, und dessen Bestand und Bestimmung von der Verwirklichung dieser Erziehung abhängig gemacht. Denn mit dem Menschen tritt der Name ה׳ zu אלקי׳, und zwei Faktoren sind es, die die Weltentwicklung weiter gestalten: a) die von Gott bereits in der ursprünglichen Schöpfung gegebene gesetzmäßige Ordnung, b) die von demselben Gott mit Rücksicht auf das Verhalten der Menschen dieser Entwicklung in jedem Augenblicke gegebene Leitung. "Alle die natürlichen Erzeugnisse des Himmels und der Erde liegen hiermit einmal in ihrer ursprünglichen Schöpfung, und zweitens wurzeln sie in dem Tage, an welchem Gott die Entwicklung der Erde und des Himmels von der freien That des Menschen bedingte", und es ist der Name "ה׳ אלקי׳", der uns durch die Geschichte leitet.
אלה תולדות השמים והארץ בהבראם ביום עשות ד׳ אלקי׳ ארץ ושמים „Dies sind die bereits in ihrer Erschaffung, mit dem Tage als ׳ד׳ א Erde und Himmel gestaltete, gegebenen Erzeugnisse des Himmels und der Erde" — dieser in die Weltgeschichte einleitende Satz ist gleichzeitig ein Protest gegen jede Vergötterung der Natur und gegen den Wahn, als ob die physische Gestaltung der Welt unabhängig sei von dem sittlichen Verhalten des Menschen. "ד׳ אלקים" öffnet uns den Blick in die physische und sittliche Weltordnung und Weltwaltung Gottes, in die Gänge Gottes in Natur und Geschichte. Jenen, den Schöpfer und Ordner der physischen Weltordnung, hatte Abraham, unbeirrt durch die תולדות השמים והארץ, eben dem Himmel und der Erde abzulauschen verstanden, als Gott ihn darum erwählte, um ihn nun auch den Namen ה׳, Sein Walten in der Geschichte, Seine sittliche Weltordnung zu lehren. Sichtbar, נודע, ward dieser Name aber erst, als Abrahams Nachkommen zu einem Volke herangewachsen waren, dem alle Vorbedingungen zum Völkerdasein in Mitte der physischen Weltordnung fehlten, und das nur vermittelst seines in Hingebung an Gott gewonnenen sittlichen Verhaltens seine physische Volksexistenz aus Gottes Händen erhalten sollte. Israels ganze Ge- schichte ist eine Offenbarung des Namens ה׳. Das Korrelat für den Begriff ה׳ ist unsere sittliche Unterordnung unter seinen Willen, die sittliche Hingebung unseres ganzen Wesens in seinen Dienst; es ist daher völlig entsprechend, daß wir אדנ׳ : ה׳ nennen. (Der Name ה׳ ist unübersetzbar. Wir haben uns damit begnügt, ihn in unserer Übersetzung mit "Gott" in gesperrter Schrift als Nomen proprium zu bezeichnen, zur Unterscheidung von "Gott" als Übersetzung von אלקי׳, das mehr Attribut ist. Wir mußten aber dabei verzichten, die so bedeutsame Zusammenstellung der beiden Namen: ה׳ א׳ auch in der Übersetzung wieder zu geben.)
אלה תולדות השמים והארץ בהבראם. These are the plants and the living creatures which had been the potential derivatives of heaven and earth already at the time when heaven and earth were first created. The potential ability for heaven and earth to produce the inhabitants of their respective domains was inherent in their respective composition from the first moment of their existence. When the Torah, in its very first verse, wrote the words את השמים and את הארץ, this was already an allusion to the additional factors which had been created together with heaven and earth, i.e. their ability to produce their respective derivatives.
ביום עשות ה' אלוקים ארץ ושמים, this potential was translated into an actual only on the day when G’d completed עשות, i.e. arranged in detail how these derivatives were to function and where and when. This occurred after the six “days” of creative activity. Only when that stage had been reached was G’d referred to in the Torah by His full name, i.e. ה' אלוקים.
Those mentioned previously. Rashi is answering the question: Why is nothing mentioned afterwards? Thus it must refer to the previously mentioned.
This teaches you that they were all... I.e., even the products of heaven and earth were created on the first day, as the verse states: “When they were created, on the day when Adonoy Elohim made.” You might ask: Earlier, on “Let there be lights” (1:14), Rashi wrote, “[All products of heaven and earth were created on the first day...] ‘with the heavens’ to include their products, ‘with the earth,’ to include its products.” [Why then does Rashi repeat it here?] The answer is: If not for this verse, I might think that the creation of heavens had its command, and each product of the heavens had its own command too — just as they each came to actuality on their own. Thus it is written here, “This is the history...” to teach that the products were created with the same command as the heavens. It is like wheat kernels sown on one day, and each kernel sprouts and emerges on its own, at its time.
Another explanation of בהבראם... You might ask: Why is this “Another explanation,” a differing view? The first view did not explain the word בהבראם at all, and could thus agree with this explanation! The answer is: The first view relates בהבראם to the end of the verse, “When they were created, on the day.” But the second view relates it to the beginning of the verse, “The heavens and the earth בהבראם,” implying that He created them with the letter hey.
Here it teaches you... But without this verse, we would not know which world was created with hey, and which with yud. There is a difficulty with the second view: why does it say, “On the day when...”? Thus Rashi brought the first view. And there is a difficulty with the first view: Why does it say בהבראם, with a hey? Therefore Rashi brings also the second view. That is why both explanations are needed.
Like the ה which is closed on all sides. See Menachos 29b for another reason.
This is the legacy of the heavens and of the earth when they were created, on the day that the Lord God made earth and heaven.
“Such is the story of heaven” [2:4]. Why is the word toldot written in the Torah with two vav’s in connection with Peretz, (Ruth, 4:18.) and toldot in connection with “heaven and earth” [2:4] is not written with two vav’s. When the Holy One created the world, the Angel of Death did not yet exist, but as soon as the person was created, the Angel of Death was also created and all of the toldot that were created were killed and diminished. However, regarding Peretz, from whom the Messiah will come, the Angel of Death will be removed from the world in the days of the Messiah. (Exodus Rabbah, 3.30.) The vav is ruptured (I.e. one vav instead of two.) because it has the value of six. This teaches us that six things were taken from Adam when he committed his sin. The aura of brightness was taken away from him. His lifespan was diminished. His height was taken from him and he was shortened. The fruits of the earth were cursed and the fruits of trees were cursed. The good light was taken away. The same light had begun to shine on Friday morning to illumine that Adam was created. It happened two hours before the Sabbath that Adam ate from the apple. The Holy One wanted to take away this light since Adam was not worthy that he should have such a good light. However, He did not take away this light for the sake of the Sabbath and it illumined the whole Sabbath. It became dark as soon as the Sabbath ended. Adam became very fearful that the snake would bite him in the dark. Thus, the Holy One sent him two fire-stones and he hit one against the other; fire emerged from them and he had light. Then he recited the blessing “who creates the lights of fire.” This is the same time that the light was created. That is why we recite the havdalah over all lights every Saturday night. (Genesis Rabbah, 12.6.)
“When they were created (Behibaram)” [2:4]. This world was created with [the letter] “heh,” with one simple word. The heh has a door at the bottom. This teaches us that the whole world must pass through Gehenna, below in the grave. It also has a door in the side so that whoever was pious in this world, this person goes out through this door and into the Garden of Eden. The other world was created with [the letter] Yud. It is smaller than all the other letters. This shows us that evildoers will be humbled and low in the next world. (Genesis Rabbah, 12.10.)
Lastly, the "kind deeds" parts of his statement is contained in the very fact that forgiveness and atonement are possible, and are granted by G'd. He who is aware of the inherent weakness of man, has generously made provision for man's rehabilitation. It is not a Jewish characteristic to indulge in wholesale killing, even if great wrongs have been committed. The Torah has to exhort us not to have mercy in such cases as the ir hanidachat, the city whose majority have indulged in idol worship, whose inhabitants have to be executed. The Torah therefore emphasizes that administering the death penalty has as its objective to turn aside G'ds wrath against those who tolerate wrongdoing. This is proof that were it not for this consideration, we might not administer a death penalty at all. Kings who desire the adulation of their subjects, certainly indulge in generosity when sinned against. Even Haman had to keep secret the identity of the people he wished to murder, and not use the word "murder," but "destroy," meaning "neutralise," so as not to offend the sensibilities of the king. Another motivation for generosity is that forestalling the desire for revenge by his subjects, as well as fear to trigger hostile action by those to be killed. He who feels threatened, will try to act in self defense. Ahasverus, who had shown that he craved popularity by throwing lavish banquets, had no choice but to execute Bigtan and Teresh. He executed Haman when he had become aware of the latter's machinations. Heretofore he had put quite a different interpretation on what Haman had meant when the latter had asked permission le-abdam, to destroy them, (compare story in megillat Esther) Being generous and forgiving is therefore seen as a character trait that is conducive to self-preservation. It keeps civilisation going. The King of Kings certainly does not desire mass death of His subjects, but wishes to inspire teshuvah, repentance, through the retribution exacted from the few. G'd, who had first considered creating the universe by using the yardstick of justice, i.e. midat hadin, had reconsidered when He realised that the world would not be able to endure on that basis. This is because no man could be expected never to sin. (Bereshit Rabbah 12) This is why when the Torah relates the story of creation a second time in chapter 2,4, we find that G'd has acquired a new attribute in addition to elokim. He is now also called hashem, "the merciful One." These two attributes of G'd are reflected in the two holy days Rosh Hashanah, and Yom Kippur, i.e. New year's day and Day of Atonement. The former reflects the din, justice aspect of G'ds rule, the other the rachamim, mercy aspect. On the former day everyone is judged according to his "present" state. Even the beynonim, the people whose merits are balanced by their errors, debits, are treated according to the yardstick of justice, since G'd waits until the Day of Atonement to see which way the scales will tip at that time. However, repentance is accepted from all on Yom Kippur, meaning that G'd relaxes the rule of strict justice. This is what is called lifnim mishurat hadin. The hint in scripture confirming that this is so, is found in Psalms 47,6, Elokim arose at the sound of truah, but Hashem at the sound of the shofar. Since the term truah is found in the Torah in connection with Rosh Hashanah, whereas only the term shofar is found in connection with Yom kippur, the hint is reasonably clear. If, as we said before, Samael, i.e Satan, has no control over man on Yom Kippur, as long as man exploits the day properly, it follows that he who ignores the opportunity presented by that day will fall irretrievable victim to Samael. This is the "bribe" that G'd gave to Satan. The attribute of mercy, when ignored, causes utter destruction of the soul for all those who have ignored it. A hint of all this is found in the numerical value of the word "Satan." It adds up to 364, i.e. Satan has control on 364 days of the year, not on the 365th day, the Day of Atonement. (Yuma 19) The last sentence in the Yom Kippur service (16,34) is to remind us that the function of Yom Kippur is not affected by the existence or non existence of the holy Temple and the ability to offer the sacrifices. The need is for penitence brought on through innuy, discomfort. The day alone does not achieve atonement.
And what is written (D’varim 4:39): “And you shall know this day… that God-YHV”H is God-Elohi”m”, the difference between these two names is that the name Elohi”m is also applied to a subsidiary power (Heb.: ko-ahkh p’ra-tee) that derives (Heb.: ha-nim-shakh) from Him (blessed be He), and the name YHV”H is applied to the source of all the powers that are derived from Him (blessed be He). And as they (OBM) stated in Bereshit Rabba (13:3), after the entire Creation Event was completed, that it mentioned: “a complete name (namely YHV”H Elohi”m) on a complete universe”. That the name YHV”H (blessed be He) is the source, for everything is within it, and during the creation, for each proclamation, a power (or subsidiary powers) was drawn from the source of all, to actualize and create that thing and its continued persistence, and for that reason no other name is mentioned during the entire Creation Event, only the name Elohi”m by itself. And after all the derivations of all the powers were completed according to His (blessed be He) will’s decree to meet the universe’s needs, then is stated (Bereshit 2:4): “during the day when God-YHV”H/Elohi”m made…”—a complete name.
“A tanna teaches like R. Yosi bar R. Chanina – Avraham established the morning prayer, as it says ‘Avraham rose early in the morning to the place where he had stood before G–d…’ (Bereshit 19:27) and there is no standing (amidah) other than prayer, as it says ‘ Pinchas stood up and prayed.’ (Tehillim 106:30) Yitzchak established the afternoon prayer, as it says ‘Yitzchak went out to converse (lasuach) in the field at evening time…’ (Bereshit 24:63) and there is no conversation (siach) other than prayer, as it says ‘A prayer of the afflicted, when he faints and pours out his complaint (sicho) before G–d.’ (Tehillim 102:1) Yaakov established the nighttime prayer, as it says ‘He encountered (va’yifgah) the place, and stayed the night there…’ (Bereshit 28:11) and there is no encounter other than prayer, as it says ‘Therefore pray you not for this people, neither lift up cry nor prayer for them, nor make intercession (tifgah) to me…’ (Yermiyahu 7:16)” [Berachot 26b] These three expressions – standing, conversing and encounter, are aligned with three principle benefits that prayer brings to the service of G–d. The first act of prayer is to root firmly in the heart all the holy concepts and lofty images, the foundations of awe and morality which one has acquired in their soul, so that they will not falter under the storm winds which devastate morality and Divine service through desires of the heart and the passions of the time. The primary time for this rooting is the morning. That before one turn to the business of life and the inevitable feelings of bodily desire, they prepare a strong and well-founded moral posture for themselves which will standup under the oppositional trials of the waves of the times; therefore, the prayer which is oriented toward this activity is known as amidah, standing. To this end our father Avraham, first of the faithful, who withstood ten wondrous trials, and against all the multitude that opposed the path which rises in the light of G–d, who stormed in order to scatter and push him aside, was most fit; he fought to find a well-founded and enduring place to stand. Prayer is called sichah (See gemara Avodah Zarah 7b where siach is the language associated with personal prayer) (conversation), sharing a name with the plants and trees which are called sichim (See Bereshit 2:5 which in this light could be read as “before there was any conversation.” This fits the nature of the second story of creation, which in its opening verse (Bereshit 2:4) uses the form of the word creation הבראם (in their being created) in contrast to the form ברא (created) in the first verse of the Torah. In general one can explore these two story as the first representing a subject/object relationship between G–d and creation and the second a subject/subject relationship. Hence the appearance of conversation at the outset of the second story. See footnote 2.) , due to the blossoming of the soul with new powers, which branch out naturally through the excitation of the soul in the service of the heart. This is most fit to the time of the evening offering, (see Tehillim 141:2) when one is close to casting off their troubles. Then their soul can elevate her nature, and the natural holy emotions stored up in her, to join to the living G–d and overflow with His pure love and awe, increasing fertile fruit and sending out shoots and branches, taking the likeness of a mighty tree (It is this aspect of prayer which ties the disparate pieces of creation together into a whole, a conversation. Note that the in the first story of creation there are individual plants (see Bereshit 1:11-12) but there is no field. It will take the type of prayer conversation which emerges in the second story, the siach hasadeh (see Rashi on Bereshit 2:5), to bind the blades of grass, the pieces of creation, into a whole that could be named a field. See Orach Chaim 61:3 and the Rama’s statement about how the gematria of two names of G–d, that which represents essence and that which represents expression, combine to equal 91, which is also the gematria of ilan, tree. The Maharal Be’er HaGolah, be’er chamishi says – know, that this world is similar to a single tree (ilan) which stretches from the root to the end of the tree, and it has many branches, drawn one after the other. So too it is with the world which is drawn from the First Cause that is the root, which is what we mean when we call heresy ‘to deny the root principle.’Its parts descend one after another until the final descent of the pieces of existence.) - one of the sichim. (One of the pieces of creation, or ‘in the conversation.’) This natural blossoming from within the rightness of the soul is the root of the judgment which is passed upon the one who turns aside from the straight path of life. The attribute of judgment, in so far that it has a natural law, is exacting with one who changes its ways and strays from its path; and this is the attribute of Yitzchak, as it is written “Were it not that the G–d of my father, the G–d of Avraham and the Fear of Yitzchak, had been with me…” (Bereshit 31:42), as our Sages taught with thorough explanation. However, there is another great advantage to prayer, that she find her essential purpose in those of the highest level and value, the highest holy ones who draw near to G–d, who rise up in prayer and lift themselves to the level of prophecy, or near to it, as is written in Tur/Shulchan Aruch Orach Chaim 98; they encounter states well beyond the ways of nature, because they are lifted up far beyond the natural condition and cleave to the living G–d in purity of heart and soul. And the night is best suited for this, in its respite and solitude, as the chasid explained in The Duties of the Heart (R Bachya ibn Pakudah wrote Duties of the Heart in Arabic in 1040 under the title "Al Hidayah ila Faraid al-Ḳulub" (Guide to the Duties of the Heart), it was translated into Hebrew by Judah ibn Tibbon under the title "Ḥobot ha-Lebabot. R’ Bachya was a court judge and philosopher in Saragossa Spain. This work is the first systematic presentation of Jewish ethics and drew heavily from contemporary Arab thinkers. It presents ethics and philosophical understandings as the duties of ‘the heart’ in opposition to those of ‘the limbs’ which are the outward observance of the Law) (Gate of Love of G–d, ch. 6) on the advantage of nighttime prayer, which also facilitates visitation of sacred lofty visions and awesome intellectual fruits, that cannot be apprehended in the company of the physical senses. Things grasped from beyond the conceptual processes embedded in nature come not according to the natural gradual order of simple to profound, or through individual analytic pathways gathered together into a framework. Rather the great light of the sweetness of G–d is revealed suddenly, happy is the one who merits to it! Prayer is called encounter (pgiya), as when one happens upon something, as a result not only of the nature of the path which the traveler takes but also of the immanent nearness of the one encountered. And so it was for our father Yaakov, peace be upon him, for it is a certainty that his prayer prepared him for the lofty prophetic vision of the ladder and all its particulars (see Bereshit 28:10-17) , and that is why the name encounter is associated with his prayer, “and he encountered the place.” This is befitting the nighttime prayer.
Rabbi Yanai said: The earth was created first, as it is written (Genesis 2:4), "...earth and heaven." They said to him: Is it not written (Genesis 1:1), "...the heaven and the earth"? He replied: What is this like? A king bought a beautiful object, but since it was not complete, he did not give it a name. He said, "I will complete it, I will prepare its pedestal and attachment, and then I will give it a name." It is thus written (Psalm 102:26), "From eternity You founded the earth" — and then, "the heavens are the work of Your hands." It is furthermore written (Psalm 104:2), "He covered Himself with light like a garment. He spread out the heaven like a curtain, He rafters His upper chambers with water." It is then written (Psalm 104:4), "He makes the winds His angels, His ministers of flaming fire." Finally, it is written (Psalm 104:5), "He founded the earth on its pedestals, that it not be removed for the world and forever." When He made its pedestal, He strengthened it. It is therefore written, "that it not be moved." What is its name? ‘And Forever’ is its name, and its pedestal is ‘World’. It is therefore written, "for the World And Forever."
“In the beginning God-Elohi”m-אלהי״ם created.” (Genesis 1:1) “These are the products of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made the earth and the heavens.” (Genesis 2:4) “HaShem the Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength.” (Habakkuk 3:19) “HaShem-יהו״ה founded the earth-Aretz-ארץ with wisdom-Chochmah-חכמה, He established the heavens-Shamayim-שמים with understanding-Tevunah-תבונה.” (Proverbs 3:19) The signs that includes the whole matter is what our sages, of blessed memory said: (See Gate Two for further clarification.) “Fifty Gates of Understanding were created in the world.” (Talmud Bavli, Rosh HaShanah 21b) “With thirty-two pathways of wondrous wisdom-Chochmah, Ya”h HaShem-י״ה יהו״ה engraved.” (Sefer Yetzirah 1:1. The 32-ל״ב pathways refer to the 32-ל״ב times that the title God-Elohim-אלהי"ם is mentioned in the account of creation, all of which adhere to the same principle mentioned above about the verse, “in the beginning God-Elohi"m-אלהי"ם created.” That is, all 32-ל״ב times represent the Sefirah of Understanding-Binah, which generally is written HaShem-יהו"ה but pronounced Elohi”m-אלהי"ם.)
Know, that this glorious and awesome Name, HaShem-יהו״ה, blessed is He, is expressed in Torah in respect to many matters and with various usages. Know that throughout Torah, it most often is found alone, such as in verses that state, “HaShem-יהו״ה said,” or “HaShem-יהו״ה spoke,” and elsewhere. However, we sometimes find the Name HaShem-יהו"ה connected to one of His other holy names. For example, after the act of creation (Ma’aseh Bereishit) concludes, the verse states, (Genesis 2:4) “These are the generations of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.” However, throughout the act of creation (Ma’aseh Bereishit) itself, (Genesis 1) we only find His name God-Elohi”m-אלהי״ם on its own. However, in the following portion, when Torah begins speaking of creation perfected, as in, “These are the generations of the heavens and the earth when they were created,” it then begins mentioning HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם. We therefore must inform you of the reason.
Now, as has been mentioned, there also is the title God-Elohi”m-אלהי״ם as the matter of might-Gevurah and judgment-Din, as our sages, of blessed memory, stated, (See Midrash Bereishit Rabba 12:15) “At first He began creating His world with the quality of judgment-Din, as it says, (Genesis 1:1) ‘In the beginning God-Elohi”m-אלהי״ם created.’ Seeing that it could not endure, He added the quality of mercy-Rachamim, as it says, (Genesis 2:4) ‘on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.’” All this is true, well established, and correct. However, come and see wondrously great matters. The verse states, (Isaiah 40:26) “Raise your eyes on high and see Who-Mee-מי created these-Eileh-אלה.” Certainly, that which is called Who-Mee-מי created These-Eileh-אלה. This refers to the mystery of “day one-Yom Echad-יום אחד,” (Genesis 1:5) which is the matter of understanding-Binah. From it, until the day of Shabbat, there were six days in which the heavens and the earth and all therein were made. Now, in truth, the word Who-Mee-מי is above, (The Sefirah of understanding-Binah.) and the word Sea-Yam-ים is below. (The Sefirah of kingship-Malchut.) Now, Who-Mee-מי created, this being the beginning of the manifestation of the name God-Elohi”m-אלהי״ם within the secret of the Name HaShem-יהו״ה. That is, in its written form this quality is the name HaShem-יהו״ה, but in the secret of HaShem-יהו"ה it is vowelized and pronounced as God-Elohi”m-אלהי״ם . (That is, the title Lord-Adonay-אדנ״י refers to the Sefirah of kingship-Malchut, which is below. In Torah, when the Name HaShem-יהו״ה is juxtaposed to the title Lord-Adonay-אדנ״י and follows it, such as (Deut. 3:24), “Lord HaShem-אדנ״י יהו״ה,” the Name HaShem-יהו"ה is pronounced Elohi”m-אלהי״ם,” in reference to the Sefirah of understanding-Binah. Thus, the name God-Elohi”m-אלהי״ם is hidden in the vowelization of the written Name HaShem-יהו״ה. These two names HaShem-יהו״ה and God-Elohi”m-אלהי״ם are thus found as one.) Both are the mystery of Who-Mee-מי-50, as hinted in the verse, (Ecclesiastes 1:7) “All-Kol-כל-50 rivers flow into the sea-Yam-ים-50.” From this quality called Who-Mi-מי, which is the matter of the manifestation of God-Elohi”m-אלהי״ם within the Name HaShem-יהו״ה, the quality of might-Gevurah inherited judgment-Din and fear-Pachad. This quality of might-Gevurah is the actual name God-Elohi”m-אלהי״ם. (That is, both in its written form and in its pronunciation the quality of might-Gevurah-גבורה is called Elohi”m-אלהי״ם.) With these two, the quality called Lord-Adona”y-אדנ״י inherited the title God-Elohi”m-אלהי״ם and donned its garments, and the world was then created through the matter of HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י (pronounced Elohi”m Adona”y-אלהי"ם אדנ"י).
This being so, open your eyes and see that HaShem’s-יהו"ה title God-Elohi”m-אלהי״ם is appointed over judgment-Din and justice-Mishpat, for He creates everything with justice and He brings all creatures to justice. About this King Solomon cried out, (Ecclesiastes 12:14) “For God-Elohi”m-אלהי״ם will judge every deed – even everything hidden.” It therefore is incumbent upon you to contemplate that when the Name HaShem-יהו״ה, blessed is He, decided to create the world with judgment, righteousness, and justice with His title God-Elohi”m-אלהי״ם, He conjoined the quality of mercy-Rachamim with it, which is HaShem-יהו״ה, blessed is He, so that the creatures could slowly come to be conducted with the judgments of God-Elohi”m-אלהי״ם. This is because the creations could not be sustained if He did not conduct them with mercy-Rachamim, in the face of the harsh judgments-Din of the Great Sanhedrin called God-Elohi”m-אלהי״ם. He therefore conjoined the name of mercy-Rachamim with it. This is the secret of the verse, (Genesis 2:4) “These are the products of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.” The title God-Elohi”m-אלהי״ם is called harsh judgment-Din HaKashah-דין הקשה, meaning that it renders judgment without taking any other considerations in the world. Rather, it solely renders the sentence according to the truth of judgment, such that “the judgement pierces the mountain.” (See Sanhedrin 6b and elsewhere. This is an expression that indicates that judgment prevails at all costs, piercing the metaphoric “mountain.”) This is the secret of the Chamber of the Hewn Stone (Lishkat HaGazit). (The Chamber of the Hewn Stone (Lishkat HaGazit-לשכת הגזית) is where the Sanhedrin presided in the Holy Temple.)
About this our sages, of blessed memory, said, (Midrash Bereishit Rabba 12:15) “At first, He began creating the world with the quality of judgment-Din. He saw that the world could not withstand this, so He joined the quality of mercy-Rachamim to it. This is the meaning of the verse, (Genesis 2:4) ‘on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.’” Behold, I now will reveal the secret of this verse to you. “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם” corresponds to “earth and heaven-Eretz v’Shamayim-ארץ ושמים.” That is, HaShem-יהו״ה corresponds to “earth-Eretz-ארץ,” and God-Elohi”m-אלהי״ם corresponds to “heaven-Shamayim-שמים.” This is to teach us that because they tend to sin more often, HaShem-יהו״ה, blessed is He, conducts the people of earth with His quality of mercy-Rachamim. In contrast, since the heavens do not sin, Elohi”m-אלהי״ם, which is the quality of judgment-Din, conducts them. This is the meaning of the words set by our sages, in our prayers, (In the Morning (Shacharit) liturgy, in the first blessing of the Shema (“Yotzer”).) “He illuminates the earth-Aretz-ארץ and those who dwell on it, with mercy-Rachamim.”
31) This matter is indeed very difficult. Why does Adam Kadmon not need to receive authority from Adam Kadmon who is above him, nor from A"S who is higher than him? I have already mentioned earlier the language of the Book of the Covenant from the words of Yeshurun Levav, who said that the familiar name of the Holy One, blessed be He, that is uttered in our mouths, is a reference to Zeir Anpin. The same applies to the name YHVH, as mentioned in Metzaref HaEmunah. However, I did not quote his words since you profane it and consider it heretical due to your lack of understanding. Surely, you have erred in this matter, as I have written before, for this is the belief of all the Kabbalists. In Bereishit Rabbah, Parasha 12, and also in Midrash Rabbah, hints 18, it is mentioned: "And for everything that exists, there are generations of the heavens and the earth, as it is said, 'These are the generations of the heavens and the earth when they were created' (Genesis 2:4). Mountains have their generations, as it is said, 'Before the mountains were born' (Psalm 90:2). Rain has its generations, as it is said, 'Is there any father to the rain?' (Job 38:28). Dew has its generations, as it is said, 'Or who has begotten the drops of dew?' (Job 38:28). Rabbi Shimon ben Lakish said: These are the legs of the dew. It was taught: Anyone who has generations dies and is renewed, while I create, and anyone who does not have generations neither dies nor is renewed." And the one who creates but is not created—Rabbi Azariah said in the name of Rabbi—this applies to the higher realm. And this is a true and clear principle. The explanation of Rabbi Etz Yosef is that death and renewal are two separate things. Death signifies loss, while renewal signifies rejuvenation while still existing. For everything that exists is constantly lacking and diminishing in its nature, were it not for the fact that the Almighty renews it every day with His goodness, following the pattern of the work of Creation. And anyone who does not have generations means that even though there is nothing but the Almighty, He is saying that through all those who study, He carries everything. This is similar to the explanation of Rabbi Azariah in the name of Rabbi regarding the higher realm. And from the outset, you have learned that since the mentioned entities in the words of the Zohar and the Kabbalists have generations, transitions, and sustenance, it is false and inconceivable to attribute the title of "Creator" solely to the one mentioned among all the entities. Alternatively, it can be interpreted that one who has generations means that there is a cause for their existence, making their existence possible. And every possible existence entails potential loss, but our blessed God has no other preceding cause, and He alone is the sole cause for all creation. As the esteemed Maimonides (Rambam) stated in his work "Hilchot Yesodei HaTorah" and its commentary, and as our predecessors wrote regarding what Rabbi Y. wrote in his fourth principle, that we believe that this One is indeed the Primordial Being, and everything besides Him is not primordial, etc. The Rabbis, Rabbi Hatur and Rabbi Zachariah the physician, may their souls rest in peace, wrote that the Primordial Being is the one without a beginning, and the created beings are those He brought into existence and brought forth. Blessed is the Divine Being who is the absolute First. And this interpretation aligns with the explanation of the Midrash Rabba regarding mountains, rain, and dew. And certainly, it is false to attribute any of the faces (manifestations) as God or Creator, since each one has a different cause that preceded it. In the Mishnat Chassidim, in the tractate Lail Pesach, Chapter 7, Mishnah 23, in the commentary of Hagadat Lail Pesach, it is stated that "And God took us out," which refers to the expressions "Father" and "Mother," etc., and if the Almighty did not redeem them, as the Primordial Being prolonged the lives of our ancestors who were Father and Mother in Egypt, etc. In the tractate Nedarim, Chapter 20, it is stated that the Kabbalists refer to the Almighty as the Primordial Being. Therefore, each of the faces is called "The Lord of Hosts," "YHVH," "Adonai," "The Holy One, Blessed be He," and other names and epithets unique to the Divine. When you examine their writings carefully, especially if you study their books with understanding, you will see this. And they also call (referring) to the Almighty as "Father" and "Our Father" who redeemed us from Egypt through the Primordial Being (Arich Anpin) from the hand of Pharaoh (who is the Other Side called "Eloah Achad"). This was concealed by the Primordial Being (Arich Anpin) from Pharaoh, and this continued according to their misconception, as they believe in the existence of a singular deity (Eloah Achad), contrary to the words of our Sages (Razal). They also believed that the other imagined gods ruled over the holy gods, who are the Father, Mother, Ze'ir Anpin, and Nukva, and the Primordial Being (Arich Anpin) redeemed them from them.
And the Torah symbolizes the civilized world, (because the world was created by, and is sustained by it). The nations of the world who did not accept it have remained wasted and dry. This is that the Holy One, blessed be He, created worlds and destroyed them, (referring to) those who did not maintain the precepts of the Torah. It does not mean that he shattered His own makings, as people may presume. Why should He destroy His own children about whom it is written: "when they were created (Heb. Behibar'am)" (Beresheet 2:4). Behibar'am - they were created by the letter Hei (Heb. Be Hei Bera'am). x
Another explanation for: "These are the generations of the heaven..." (Beresheet 2:4) - "These" refers to those about whom it is written: "These are your Elohim, O Yisrael" (Shemot 32:4). Thus, on the day when (Hashem), shall exterminate these, (meaning the sin of the calf) it will be as it was on the day the Holy One, blessed be He, created the heaven and the earth. As it is written, "In the day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4). At that time, the Holy One, blessed be He, will be together with His Shechinah and the world will be renewed, as it is written: "For as the new heavens and the new earth, which I will make..." (Isaiah 66:22). This is "In the day...made".
Adam returned to his place, but Eve did not. Then Abraham approached and put her with Adam, who received her for Abraham's sake. This is the meaning of, "And after this, Abraham buried Sarah his wife." The particle אֶת before "Sarah" is meant to add Eve. Then (Adam and Eve) were properly settled in their places, as it is written, "These are the generations of the heaven and of the earth when they were created (Heb. בְּהִבָּרְאָם)" (Gen. 2:4). We learned that בְּהִבָּרְאָם HAS THE SAME LETTERS AS בְּאַבְרָהָם (lit. 'by Abraham'). The generations of the heaven and the earth are Adam and Eve. It is not written 'the heaven and the earth,' but "the generations of the heaven and of the earth" who were not begotten by man. They lived for the sake of Abraham. How do we know that they existed for Abraham? Because it is written, "And the field, and the cave that is in it, were made over (also: 'maintained') to Abraham." Until Abraham came, Adam and Eve did not exist in the world.
The earth is filled' (Ps. 104:24) - the earth: this is the Congregation of Israel, that we learn it is filled with all [of creation], as you say: 'all rivers flow to the sea, etc" (Eccl. 1:7). 'Your acquirings' (Ps. 104:24) - this is the rivulets that come after, since it is written "these are the generations of heaven and earth as they were created / hibar'am" (Genesis 2:4), were created with a hey [hey bar'am, the hey is small in scrolls on this verse]. In this way, 'the earth is filled with Your acquirings.'
This is the yoke of the commandments, obviously, in the sense that in it all that was created in the heaven and earth - one [reason for this] is what is written "these are the generations of heaven and earth as they were created" (Gen. 2:4) BEHIBARAM - they were created with HEY. And so there are Shabbat and the Holy Days, [when] Binah comes down, which is His hand on Hey, which is the Reign of Heaven [God's] which is the Extra Soul, meaning "carved on the tablets" (Exodus 32:16), the I of the exodus from Egypt (see Exodus 20:2) and the extending of the wings over the daughter, and over those who serve her, and they have rest. And this verse is said regarding the servants of Samae"l and the snake: " And all the peoples of the earth shall see that the Ad-nai’s name is proclaimed over you and they shall stand in fear of you. " (Deut. 28:10) - this is the mark of tefillin and the mark of Shabbat, and the mark of the Holy Days and the mark of the Brit - all [4 marks] are similar [in this].
Adonoy, created worlds. (Isaiah 26:4; See Rashi to Genesis 2:4.)
Rest and joy, a light for the Jews. (The joy that radiates from a Jewish face on Shabbos is brighter than on any other day.—Siach Yitzchok) It is a day of rest, a day of delights; its preservers and its recallers— (See note 10 to כָּל מְקַדֵּשׁ .) they bear witness that in six [days], all was created: and it still exists. Heavens above the skies, earth, and seas, all the hosts of heaven high and exalted; sea monsters, and man, and mighty beasts— for with the letters yud and hey Adonoy, created worlds. (Isaiah 26:4; See Rashi to Genesis 2:4.) He is the One Who told His treasured people— Be careful to sanctify it from arrival till departure— the holy Sabbath, day of His delight, for on it the Almighty abstained from all His work. (Genesis 2:2.) Through the command of the Sabbath the Almighty will strengthen you. Arise, call out to Him— He will hasten to strengthen you— [Recite] “Soul of all living,” (See page 000.) and also “We proclaim Your might.” (See page 000.) Eat with joy, for He has already accepted you favorably. (Koheleth 9:7.) With double loaves and a great Kiddush, with abundant delicacies and generous spirit, they will merit much good— those who delight in it— with the coming of the Redeemer in the life in the World-to-Come.
And these are the generations of Aaron and Moses on the day that God spoke to Moses on Mount Sinai (Numbers 3:1). Anyone with whom the Omnipresent engages to establish a nation or a family tree from him, the Omnipresent would also engage with him to write generations in his regard, as you find twelve instances of generations in the verses. The first: “These are the generations of the heavens and the earth” (Genesis 2:4); “this is the book of the generations of Adam” (Genesis 5:1); “these are the generations of Noah” (Genesis 6:9); “these are the generations of the sons of Noah” (Genesis 10:1): “these are the generations of Shem” (Genesis 11:10); “these are the generations of Teraḥ” (Genesis 11:27); “these are the generations of Ishmael” (Genesis 25:12); “Isaac” (Genesis 25:19); “Esau” (Genesis 36:1); “Jacob” (Genesis 37:2). These are ten generations with which the Holy One blessed be He engaged to create the world and to establish nations. And there are two people that the Omnipresent wrote their generationst, one for the royal dynasty and one for the priestly dynasty: “These are the generations of Peretz” (Ruth 4:18), to establish the royal dynasty from him, and “these are the generations of Aaron and Moses"(Numbers 3:1), for the priestly dynasty.
“These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens” (Genesis 2:4). “These are the outgrowths [toledot] of the heavens and of the earth when they were created” – it is written: “Behold, these are but the edges of His ways…” (Job 26:14). Rav Huna said: All the things that you see are just the edges of the ways of the Holy One blessed be He. “Behold, these are but the edges of His ways, and how a trace is heard about Him; who can investigate the thunder of His might?” (Job 26:14). Rav Huna said: Thunder, when it emerges in its full force, no creature can understand it. “Who has investigated?” is not written, but rather, “who can investigate?” Clever people may have vague knowledge or ideas about it, [but even they cannot understand it fully]. Rav Huna said: If you are unable to understand [even] the workings of thunder, is it not all the more so for the workings of the [whole] world? That is a rhetorical question. If (This paragraph is an exposition on the verse “What is man, that he should come along after the King, after they have already done something?” (Ecclesiastes 2:12). The Midrash will soon explain why the verse says ‘they.’) a person says to you: I can understand the workings of the world, say to him: ‘If you are unable to understand even a flesh-and-blood king, are you able to understand the King of kings, the Holy One blessed be He? That is a rhetorical question.’ Rav Naḥman said: This (This paragraph is an exposition on the first half of the aforementioned verse: “I devoted myself to acquire wisdom” (Ecclesiastes 2:12). After Solomon acquired his wisdom, others were able to take advantage of it as well.) is analogous to a thicket of reeds into which no person could enter, as anyone who entered into it would lose his way. What did one clever person do? He continuously cut down [reeds] and entered further and further into the thicket. He entered via the clearing and exited via the clearing. Everyone then began entering and exiting via the clearing. Rav Naḥman said differently: This is analogous to a great palace that had many entrances. Everyone who entered it would lose his way. What did one clever person do? He took a spool of string and tied it [on one end] opposite the entrance and he entered by means of the spool (Unwinding the string as he went along.) and exited by means of the spool. Everyone then began entering and exiting by means of the spool. Rabbi Shimon ben Yoḥai said: This is analogous to a flesh-and-blood king who built a palace. People entered into it and said: If the pillars were taller it would be nicer, if the walls were higher it would be nicer, if the ceiling were higher it would be nicer. But did a person ever come and say: If I had three eyes, if I had three legs, it would be better for me? That is a rhetorical question. “After He has already done” is not written, but rather, “after they have already done” (Ecclesiastes 2:12). The King of kings, the Holy One blessed be He, and His court conferred, as it were, over each and every limb of yours, and established it at its proper configuration, as it is stated: “Will you repay the Lord this, crude and unwise people? Is He not your father, your redeemer? He made you, and He established you” (Deuteronomy 32:6). Rabbi Levi bar Ḥaita said: When a flesh-and-blood king builds a palace, if he would place its drain pipe at its entrance it would not be becoming. But the King of kings, the Holy One blessed be He, created man and placed his drain pipe at his entrance, (This refers to the nose, which is right at the front of one’s face.) and it is becoming, and it is [in fact] a person’s glory. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed the man” (Genesis 2:7). Why, then, does the verse state [again]: “Whom He had formed” (Genesis 2:8)? The Holy One blessed be He was taking pride in His world, as it were, saying: ‘See the creation that I created and the form that I formed.’ Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens and of the earth when they were created” – their Creator praises them, who can disparage them? Their Creator lauds them, who will find fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens.”
“Behibare’am” – Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a heh [beheh] He created them [bera’am]. Just as with heh, though all the other letters employ the tongue this one does not employ the tongue, (In order to pronounce the heh one need not use the tongue or any of the other parts of the mouth, e.g., the lips, the throat, the roof of the mouth, etc.) so, too, with no exertion or toil, the Holy One blessed be He created His world. It was, rather, “By the word of the Lord” (Psalms 33:6), and immediately “the heavens were made” (Psalms 33:6). Rabbi Yuda Nesia asked Rabbi Shmuel bar Naḥman: Because I have heard about you that you are a master of aggada, [I ask you]: What is it that is written: “Praise Him who rides in the highest heavens, by His name the Lord [beyah shemo]…”? (Psalms 68:5). He said to him: There is no place that does not have a person appointed to address its grievances (biya). (Later editions have בית instead of בֶּיָּה.) A commissioner in the province is appointed to address grievances brought to him, a governor of the province is appointed to address grievances brought to him. So, who is appointed to address the grievances of the world? It is the Holy One blessed be He beyah shemo – over the grievances [biya] of His world. He said to him: Woe to us for those [scholars] who have perished and are no longer to be found. I once asked Rabbi Elazar [to interpret this verse], and he did not say as you said. Rather, [he said:] “For beyah Hashem is the Rock [tzur] of the world [olamim]” (Isaiah 26:4) – with [these] two letters, (Beyah is interpreted to mean “by yod and heh.”) the Holy One blessed be He created (Tzur (“Rock”) is interpreted as if pronounced tzar, “He fashioned.”) His world. (He created two worlds, as the word olamim is plural.) We do not know whether this world was created with heh and the World to Come with yod, or whether this world was created with yod and the World to Come was created with heh. But from what Rabbi Abahu said in the name of Rabbi Yoḥanan: Behibare’am – with a heh [beheh] He created them [bera’am], we see that it is this world that was created with heh. Just as heh is closed on all its sides, but open at the bottom, that is an allusion to the fact that all the dead descend to the netherworld. Its protrusion at the top is an allusion that they are destined to ascend from there. The window on its side is an allusion to the penitents. (Penitence provides an escape from man’s sentence to the netherworld.) The World to Come was created with a yod. Just as the yod has a bent stature, so, too, the wicked have bent statures and their faces are blackened in the future. (Like a yod, which looks like a plain blotch of ink.) That is what is written: “The loftiness of humanity will be bowed and the haughtiness of men will be brought down and the Lord alone will be exalted on that day” (Isaiah 2:17). And it says: “And the false gods will entirely vanish” (Isaiah 2:18). “When they were created” – Rabbi Berekhya said in the name of Rabbi Yehuda bar Simon: With no exertion or toil the Holy One blessed be He created His world. (“When they were created,” in the passive voice, suggests that the world came about without toil, spontaneously.) It was, rather, “By the word of the Lord,” and immediately “the heavens were made” (Psalm 33:6). This is analogous to a king who rebuked his slave, and he stood there astounded. (Unable to move.) So, “The pillars of heaven sag, astounded at His rebuke” (Job 26:11). (The final form of the heavens was achieved through God’s mere rebuke, without toil.)
Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that is in the heavens is created out of the heavens; everything that is on earth is created out of the earth. He derives it from here: “Praise the Lord from the heavens [Praise Him all His angels…Praise Him sun and moon]…” (Psalms 148:1–3); “praise the Lord from the earth [all great sea creatures…mountains and all hills]…” (Psalms 148:7–9). (All the objects in the heavens are listed as products of heaven, and all the objects on earth are listed as products of the earth. ) Rabbi Yehoshua says: Everything that is in the heavens and on the earth were created only out of the heavens. He cites it from here: “For He says to the snow: Be on the earth” (Job 37:6) – just as the snow, though its [ultimate] place of existence is on the earth, is created only in the heavens, so, too, everything that is in the heavens and on the earth, its creation is only out of the heavens. Rav Huna said in the name of Rabbi Yosef: Everything that is in the heavens and on the earth, its creation is only out of the earth. That is what is written: “For, just as the rain and the snow descend from the heavens…” (Isaiah 55:10) – just as the rain, even though its descent is from the heavens, its creation is only out of the earth, (Rain comes from water evaporated from the oceans.) so, too, everything that is in the heavens and on the earth, its creation is only from the earth. Rabbi Yudan cites it from here: “Everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20). Rav Naḥman said: Even the orb of the sun, as it is stated: “He says to the sun [ḥeres] (The verse calls the sun ḥeres, which usually means earthenware.) and it does not shine” (Job 9:7).
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: When a flesh-and-blood king builds a palace, after he builds the lower levels he builds the upper levels. But the Holy One blessed be He created the heavenly realm and the earthly realm with one creation. Rabbi Shimon ben Lakish says: When a flesh-and-blood king crafts a ship, first he brings the boards, then he brings cedars, (For the masts.) then he brings the anchors, and then he brings the navigators. But the Holy One blessed be He created them [the creations of the world] and those that steer it [at once]. That is what is written: “So said God, the Lord, Creator of the heavens and who unfurled them [venoteihem]” (Isaiah 42:5) – “and their navigators [venavateihem] is written.
Rabbi Yitzḥak and Rabbi Shimon ben Lakish, Rabbi Yitzḥak said: When a flesh-and-blood king builds a tent and stretches the tent tautly, with the passage of time it sags a bit. However, here [concerning God’s “tent”], “can you stretch out the heavens with Him?” (Job 37:18). And lest you say that they sag, the verse states: “Strong as a cast mirror” (Job 37:18). Rabbi Shimon ben Lakish said: When a mortal man powerfully casts a vessel, with the passage of time it rusts. However, here, “strong as a cast mirror” – they appear like a mirror. Rabbi Azarya said regarding this statement of Rabbi Shimon ben Lakish: “Because on it He rested from all His labor [that God created to make]. These are the outgrowths of the heavens and the earth when they were created” (Genesis 2:3–4) – [Why are these two verses juxtaposed?] It means that a day ends and another day begins, a week ends and another week begins, a month ends and another month begins, a year ends and another year begins. (The two verses are juxtaposed because after He completed Creation, the world continued to function with regularity, retaining the state of creation as it was when it was completed.)
“On the day that the Lord God made the earth and the heavens” – Beit Shammai and Beit Hillel, Beit Shammai say: [During creation, God’s] thought took place at night and [His] action during the day. (As it is written “on the day that the Lord God made the earth and the heavens” – the making took place during the day.) Beit Hillel say: [Both His] thought and His action took place during the day. Rabbi Shimon ben Lakish said: I am astonished. How is it that the fathers of the world, Beit Shammai and Beit Hillel, disputed regarding the creation of the heavens and the earth? Rather, [His] thought took place both during the day and at night, and [His] action took place with the dimming of the sun. (Just before sunset.)
“The Lord God” – this is analogous to a king who had empty cups [of very thin glass]. The king said: If I pour hot water into them, they will shatter; [if I pour very] cold water, they will crack. What did the king do? He mixed hot and cold water and placed it in them, and they endured. So, the Holy One blessed be He said: If I create the world with [just] the attribute of mercy, there will be many sinners; if [just] with the attribute of strict justice, how will the world endure? Rather, I will create it with [both] the attribute of justice and the attribute of mercy, would that it will endure. (Thus it is written, “on the day that the Lord God made the earth and the heavens,” “the Lord” signifying His attribute of mercy, and “God” signifying His attribute of strict justice.)
“The earth and the heavens” – this is analogous to a legion that was the first to crown the king. The king said: Since this legion crowned me first, I am granting it a commendation that it should never depart away from me. So, the Holy One blessed be He said: Since it was the earth that first fulfilled My desire, (By immediately bringing forth vegetation upon His command (Genesis 1:12).) I am granting it a commendation that it will never depart away from Me. That is what is written: “He established the earth on its foundations, never to falter” (Psalms 104:5).
Rabbi Pinḥas said in the name of Rabbi Levi: “When they were created [behibare’am]” – with heh [beheh] (Effortlessly, with the ease it takes to pronounce the letter heh (see section 10).) He created them [bera’am]. “My hand made all these [eleh], and all these came into being, the utterance of the Lord, but to this I will look; to the poor and the depressed and those fervent for My word” (Isaiah 66:2) – Rabbi Yehuda said in the name of Rabbi Simon: It was not with exertion and not with toil that the Holy One blessed be He created the world, as it is stated: “My hand made all these, [and all these came into being, the utterance of the Lord].” (The implication of this verse is that the world was created through the mere utterance of the Lord.) Rabbi Yudan said: By the merit of the Torah, as it is stated: “These [eleh] are the statutes and ordinances and laws which the Lord gave between Him and the children of Israel at Mount Sinai by the hand of Moses” (Leviticus 26:46). Rabbi Yehoshua bar Neḥemya says: By the merit of the tribes, as it is stated: “These [eleh] are the names” (Exodus 1:1). And it is stated: “And all these [eleh] came into being.”
“These are [eleh] the outgrowths of the heavens [when they were created, on the day that the Lord God made the earth and the heavens]…” – Rabbi Abahu said: Everywhere eleh is stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it says eleh, it excludes what preceded it. What, then, does it exclude? Emptiness, disorder, and darkness. (The state that preceded the creation of the earth and the heavens (Genesis 1:2).)
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “The heavens and the earth…were completed” (Genesis 2:1) – at their designated time. “And their entire host” (Genesis 2:1) – at their designated time. (The heavens and the earth on the one hand, and their hosts on the other hand, were created on separate days.) Rabbi Neḥemya said to him: But is it not written: “These are the outgrowths of the heavens and of the earth when they were created [on the day that the Lord God made the earth and the heavens]” – which teaches that on the same day they were created they produced their outgrowths? He said to him: But is it not written: “It was evening, it was morning, one day…a second day…a third day…a fourth day…a fifth day…a sixth day”? (With different items created on each day.) Rabbi Neḥemya said: They are like people picking figs; each one of them appears at its time. (All the buds of the figs are present at the beginning of the season, but they ripen gradually, each one in its time. So, too, the outgrowths of the heavens and the earth were present in an incipient form from the beginning, and grew into their final form during the subsequent days.) Rabbi Berekhya said in support of Rabbi Neḥemya’s teaching: “The earth brought forth [vegetation]” (Genesis 1:12) – [“bringing forth” indicating] something that was already stored inside it.
Rabbi Neḥemya of Kefar Siḥon said: “For in six days the Lord made the heavens and the earth, [the sea]…” (Exodus 20:11). The three items are the essential basis of the creation of the world, and each one waited three days and then produced three products: The earth [was created] on the first day, in accordance with the opinion of Beit Hillel, (Bereshit Rabba 1:15.) and it waited three days, the first and second and third, and then [on day three] produced three products – trees, vegetation, and the Garden of Eden. The firmament [was created] on the second day, waited three days, the second and third and fourth, and then [on day four] produced three products – the sun, the moon, and the constellations. Water [was created] on the third day, waited three days, the third and fourth and fifth, and then [on day five] produced three products – birds, fish, and Leviathan. Rabbi Azarya did not say thus, but rather, “on the day that the Lord God made the earth and the heavens” – there were [only these] two items that were the essential basis of the creation of the world, and each waited three days and their labor was completed on the fourth. The heavens [were created] on the first day, in accordance with the opinion of Beit Shammai, (Bereshit Rabba 1:15.) they waited three days, the first and second and third, and then their labor was completed on the fourth day. What was the completion of their labor? The celestial lights. The earth [was created] on the third day: “The earth brought forth [vegetation, etc.]” (Genesis 1:12), [the vegetation] being the essential element of its creation. It waited three days, the third and fourth and fifth, and its labor was completed on the sixth. What was the completion of its labor? It is man, as it is stated: “I made the earth and created man upon it” (Isaiah 45:12).
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
Everything is associated with offspring [toladot]. (They are involved in the process of producing offspring, or they themselves are considered offspring.) The heavens and the earth have toladot, as it is stated: “These are the outgrowths [toledot] of the heavens and of the earth when they were created.” Mountains are called toladot, as it is stated: “Before the mountains were born…” (Psalms 90:2). Rain is called toladot, as it is stated: “Does rain have a father?” (Job 38:28). Dew is called toladot, as it is stated: “And who begot the drops [eglei] of dew?” (Job 38:28). Rabbi Shimon ben Lakish said: These [eglai] are gem-like drops of dew. It was taught: Anything that is associated with offspring dies and decomposes, is created but does not create. Anything that is not associated with offspring does not die, does not decompose, and creates but is not created. Rabbi Azarya stated: This [latter category] was stated [only] regarding the One above.
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael. (The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.)
Rabbi Yehoshua ben Korḥa said: “When they were created [behibare’am]” – be’Avraham (Behibare’am and be’Avraham are spelled with the same letters.) – due to the merit of Abraham. Rabbi Azarya said regarding this statement of Rabbi Yehoshua ben Korḥa: “You alone are the Lord; You made [the heavens, the heaven of heavens, and all their host, the earth and everything that is on it, the seas] and everything that is in them” (Nehemiah 9:6). And for what purpose was all this effort undertaken? It is for: “You are the Lord, the God who chose Abram, and took him out of Ur of the Chaldeans, and set his name as Abraham” (Nehemiah 9:7). Rabbi Yudan said: “The ibex are in the high mountains” is not written here, but rather, “the high mountains are for the ibex” (Psalms 104:18). Why were the high mountains created? For the ibex. The ibex is weak and fears wild beasts, but when it seeks to drink, the Holy One blessed be He introduces a manic spirit into it and it shakes its horns back and forth, producing noise, and it [the wild beast] flees. “The crag is a shelter for the hyrax” (Psalms 104:18) – the hyrax takes shelter under the crag from the bird of prey when it flies over so that it will not prey on it. If the Holy One blessed be He took into account this impure being when creating His world, would he not do all the more so for the merit of Abraham? That is a rhetorical question.
“Because the Lord God did not cause it to rain upon the earth” – it mentions a complete name (Lord God.) in association with a completed world. (In the verse “These are the outgrowths…on the day that the Lord God made the earth and the heavens” (Genesis 2:4). That is the first time this full name of God is used.) Rabbi Ḥilfai said: Just as it mentions a complete name for a complete world [in that verse],so it mentions a complete name [here,] regarding rainfall. Rabbi Shimon bar Yoḥai said: Three matters are of equal importance to one another, and they are: Earth [eretz], man [adam], and rain [matar]. Rabbi Levi bar Ḥiyya said: The three of them are each of three letters, to teach you that if there is no earth there is no rain, and if there is no rain there is no earth, and without the two of them, there is no man.
“He placed there [the man whom He had formed]” – just as it says: “And it is there to this day” (II Chronicles 5:9). (Referring to the Ark in the Temple. The word “there,” appearing in both verses, is used as a verbal analogy to teach that Adam’s placement in the Garden of Eden was intended to be permanent.) Rabbi Levi said: Provided that he remain in his present form. (Provided that he remains “the man whom He had formed,” i.e. without sin.) Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens [when they were created]” (Genesis 2:4) – their Creator praises them, who can disparage them? Their Creator lauds them, who can find fault with them? Rather, they are beautiful and praiseworthy, (As long as they are as they were created, they will remain that way.) [as it is written:] “These are the outgrowths of the heavens.” (This is another interpretation of “the man whom He had formed” – God was speaking the praises of His creation.)
Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and the earth was created thereafter. Beit Hillel says: The earth was created first and the heavens thereafter. (One verse puts the order as “God created the heavens and the earth” (Genesis 1:1), but another has the opposite: “On the day that the Lord God made earth and the heavens” (Genesis 2:4). Which is the true chronological order?) These cite a reason for their position and those cite a reason for their position. According to the opinion of Beit Shammai, who say that the heavens were created first and the earth thereafter, it is analogous to a king who had a throne made, and once that was made he had its footstool made. So, the Holy One blessed be He said: “The heavens are My throne and the earth is My footstool…” (Isaiah 66:1). According to the opinion of Beit Hillel, who say that the earth was created first and the heavens thereafter, it is analogous to a king who built a palace; first he built the lower sections and then he built the upper sections, so, “on the day that the Lord God made earth and the heavens” (Genesis 2:4). (The earth first, then the heavens.) Rabbi Yehuda bar Ilai said: This verse, too, supports Beit Hillel: “You laid the foundations of earth in times past” (Psalms 102:26), and then, “the heavens are the work of Your hands” (Psalms 102:26). Rabbi Ḥanin said: From the same place where Scripture supports Beit Shammai, ("God created the heavens and the earth” (Genesis 1:1).) from there, Beit Hillel refute them: “The earth was” (Genesis 1:2) – it already was. Rabbi Yoḥanan said in the name of the Sages: In terms of Creation, the heavens were first, but in terms of completion, the earth was first. Rabbi Tanḥuma said: I will say the source; in terms of Creation, the heavens were first, as it is stated: “In the beginning, God created [the heavens].” In terms of completion, the earth was first, as it is stated: “On the day that the Lord God made earth and the heavens.” Rabbi Shimon ben Yoḥai said: I am surprised how it is that the fathers of the world, Beit Shammai and Beit Hillel, disagreed regarding the creation of the heavens and the earth. It is, rather, as I say, that both of them were created [at the same time,] like a stewpot and its lid, as it is stated: “[My hand also laid the foundation of the earth and My right hand measured the heavens]; I appointed them; they arise together” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: If it is in accordance with the opinion of my father, why is it that at times the earth is mentioned before the heavens and at times the heavens are mentioned before the earth? Rather, it teaches that both of them are equal in importance to one another. In every place Abraham is mentioned before Isaac and Jacob, but in one place it says: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham]” (Leviticus 26:42). This teaches that the three of them are equal in importance to one another. In every place Moses is mentioned before Aaron, but in one place it says: “It is Aaron and Moses” (Exodus 6:26). This teaches that both of them are equal in importance to one another. In every place Joshua is mentioned before Caleb, but in one place it says: “Except for Caleb son of Yefuneh the Kenizite and Joshua son of Nun” (Numbers 14:30, Numbers 32:12). (The citation in the Midrash is actually an amalgam of these two verses.) This teaches that both of them are equal in importance to one another. In every place turtledoves are mentioned before young pigeons, but in one place it says: “And a young pigeon or a turtledove as a sin offering” (Leviticus 12:6). This tells you that both of them are equal in importance to one another. In every place, honor of the father is mentioned before the mother, but in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). This tells you that both of them are equal in importance to one another. However, the Sages said: The father takes precedence over the mother, because both he [a son] and his mother are obligated to honor his father. In every place the creation of the heavens is mentioned before the earth, but in one place it says: “On the day that the Lord God made earth and the heavens.” This tells you that both of them are equal in importance to one another.
Our Rabbis were taught: The School of Shammai say: "The Heavens were created first, and afterwards the earth was created, as it is said (en. 1, 1) In the beginning God created the heaven and the earth." [Heaven is mentioned first.] But the School of Hillel say: "The earth was created first, and afterwards the heavens, as it is said (Ib. 2, 4) On the day that the Lord God made earth and heaven." [Earth is mentioned first.] The School of Hillel said to the School of Shammai: "According to your opinion, how is it possible that a man builds ap upper story, and then the lower story; as it is said (Amos 9, 6) That buildeth in the heavens His steps, and hath founded His vault over the earth." The School of Shammai replied to the School of Hillel: "And according to your opinion, is it then proper that a man should make a foot-stool, and afterwards make a throne, as it is said (Is. 66, 1) Thus saith the Lord, The heaven is My throne, and the earth is My foot-stool." The sages however, say: "Both were created together, as it is said (Ib. 48, 13) My hand also hath laid the foundation of the earth, and My right hand hath spanned out the heavens. I call unto them, they stand forward together." But how are the two passages to be explained? Resh Lakish said: "At the creation heaven preceded the earth, but at the expansion earth preceded the heaven."
(Ib b) "A stone, Shethia." We are taught: It is called Shethia (foundation stone) because from it the world has been created. This statement is according to the one who says that the creation of the world began with Zion, for we are taught in a Baraitha: R. Eliezer says: "The world has been created beginning with the centre, as it is said (Job 38, 38) When the dust is poured out as molten metal, and the clods are made to cling fast together [first the center piece was created, then the other parts adhered to it] ." R. Joshua said: "The world has been created beginning with the extremities, as it is said (Ib. 37, 6) For to the snow he saith. Be thou earth. Like-rains of his strength." R. Isaac said: "The wise to the pouring rain, to the pouring Holy One, praised be He! threw a stone into the sea, in a spot whence the world was created, as it is said (Ib. 38, 6) Upon what are her foundation pillars placed at rest? Or who threw her corner stone?" The sages, however, said: "The world was created beginning with Zion, as it is said (Ps. 50, 1-2) A Psalm of Assaph, the God of Gods. the Lord speaketh, and calleth the earth, from the rising of the sun until its setting. Out of Zion, the perfection of beauty, God dazzleth forth; i.e., from Zion began to spread beauty to the whole world." We have been taught: R. Eliezer says: "(Gen. 2, 4) These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven; i.e., the luminous stars, etc., were created from the heavens, and all earthly things from the earth." But the sages say: "These and those [both] were created from Zion, as it is said (Ps. 50, 1) A Psalm of Assaph, the God of Gods, etc., and again (Ib.) Out of Zion the perfection of beauty; i.e., from it (Zion) was created the beauty of the (entire) world."
“I turned to behold wisdom, debauchery, and folly, as who is the person who would come after the king, to that which they have already done” (Ecclesiastes 2:12). “I turned [ufaniti] to behold wisdom” – [the word] ufaniti [should be read] ufiniti, I emptied, like this bowl that is filled at times and spilled at times. So, Solomon studied Torah at times, and at times forgot it. “To behold wisdom, debauchery, and folly” – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa says: “Debauchery” – this is debauchery of the kingdom; (This is a critique of the behavior of government officials.) “folly” – this is heavy-handedness. (They impose harsh taxes on the foolish masses.) Rabbi Simon says: “Debauchery” – this is debauchery of heresy; “folly” – this is foolishness. “As who is the person who would come after the king…” – if a person were to say to you: ‘I am able to ascertain the foundations of the world,’ say to him: ‘You are unable [to ascertain the considerations] of a king of flesh and blood, but [the considerations] of the King, king of kings, the Holy One blessed be He, you are able [to ascertain]?’ Rabbi Naḥman said two [parables]: This is analogous to a field of reeds into which a person is unable to enter. What did one clever person do? He cut and entered, cut and entered through the cut area and emerged through the cut area. (Each wise person, in his area of expertise, paves the way for everyone else to follow.) Rabbi Naḥman said [another parable]: This is analogous to a large palace with multiple entrances. Everyone who entered it would lose his way. There was one clever person who took a skein of reed grass and tied it opposite the entrance. (He unraveled the skein as he continued into the palace and in that way, found his way out.) Everyone entered by means of the skein and exited by means of the skein. Rabbi Shimon ben Yoḥai said: To what is this matter analogous? It is to a king of flesh and blood who built a palace. All the passersby entered it and said: Were its columns higher, it would be beautiful. Were its walls higher, it would be beautiful. Were its ceiling higher, it would be beautiful. (It is appropriate for people to critique a palace built by people.) Shall a person come and say: If I had three hands, three eyes, three ears, or three feet I would be beautiful? The verse states: “[As who is the person who would come after the king,] to that which they have already done [asuhu].” It is not written here asahu, (Singular) but rather, asuhu. (Plural) It is, as it were, that the Holy One blessed be He and His court did it. They were counted on each and every one of your limbs and established you in accordance with what is best for you. (God, as it were, consulted the members of His heavenly court and acted based on a vote of its members.) If you say there are two authorities, is it not already stated: “He made you and established you” (Deuteronomy 32:6)? Rabbi Levi bar Ḥaita said: [When] a king of flesh and blood builds a palace, if he places its drainpipe at its entrance, it is neither beautiful nor worthy, but the Holy One blessed be He created man and placed his drainpipe at his entrance. What is it? It is his nose, and it is his beauty and his worth. (The nose contributes significantly to each person’s distinctive appearance.) Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed man” (Genesis 2:7); why does the verse state: “That He formed” (Genesis 2:8)? Rather, the Rock (haTzur) is a beautiful sculptor [tzayar]. As it were, He takes pride in His world and says: See the creation that I created and the sculpture that I sculpted. And Rabbi Yitzḥak bar Maryon said: “This is the chronology of the heavens and the earth when they were created [behibare’am]” (Genesis 2:4) – He created them [hu bera’am], He praises them; who denigrates them? If their Creator praises them, who finds fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “This is the chronology of the heavens and the earth [when they were created, on the day that the Lord God made the earth and the heavens]” (Genesis 2:4). Rabbi Pinḥas said in the name of Rabbi Levi: Behibare’am, He created them with the letter heh [beheh bera’am]. (The letter heh is the easiest to pronounce, indicating that there was no exertion on the part of the Creator.)
Similarly, (Genesis 1:1) "In the beginning G–d created the heavens and the earth": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Genesis 2:4) "on the day that the L–rd G–d made earth and heaven" — They were both created together.
Elokim created. It doesn't say "G-d created," as initially, He thought to create the world through the attribute of Judgement. However, since He saw that it would not be able to endure Judgement alone, he combined it with the attribute of Mercy, as it says, "These are the generations of heaven and earth when they were created, on the day that G-d Elokim made earth and heaven." [Alternative Translation: ברא אלהים Created Elohim. And it is not said that YHVH created, that in the beginning he arose in thought in the measure of judgment to create the world, and since he saw that he could not stand the measure of judgment alone, he shared with it the measure of mercy, as it is said that these are the history of the heavens and the earth in creation on the day that God created the earth and the heavens (Genesis 2:4) ]
Another explanation of "b'hibaram." He created it with Avraham - the Holy One lookd upon the actions of Avraham and created the world.
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. Let our master instruct us: When someone sees shooting stars and lightnings, what blessing does he say over them? Thus have our masters taught (in Ber. 9:2): OVER SHOOTING STARS, EARTHQUAKES, LIGHTNINGS, AND THUNDERS ONE SAYS: BLESSED BE THE ONE WHOSE POWER FILLS THE WORLD. Note that this is from the Mishnah. Where is it shown from Scripture? Where it is stated (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. And what is written in connection with it (in vs. 31)? MAY THE GLORY OF THE LORD BE FOREVER. Elijah, of blessed memory, asked Rav Mari: (See yBer. 9:3 (12c); M. Pss. 18:12; 104:25.) Why do earthquakes come upon the world? He said to him: When the Holy One sees Israel not separating their tithes as they should, earthquakes come upon the world. Elijah, of blessed memory, said to him: Upon your life, that is the < apparent > reason for the phenomenon, but the root of the phenomenon is this: When the Holy One looks at his world and sees temples of star worship sitting upon their tells in safety, security, and serenity, while his Holy Temple is destroyed, at that time he wants to overthrow the world and shakes < it >. The Holy One said: All this quaking is for the sanctification of my name, as stated (in Is. 43:7): EVERY ONE THAT IS CALLED BY MY NAME [AND WHOM I HAVE CREATED FOR MY GLORY, I HAVE FORMED HIM, EVEN MADE HIM]. (Isaiah goes on to list the blind and the deaf as examples. Thus God is sanctified by all creation, even earthquakes.) Also, through that for which I deserve to be praised, the nations provoke me to anger. One says: The LORD does such and so. Another says to worship the constellations. Another says: I serve the sun and its rays. Therefore, I bring earthquake into the world. Although the heavenly bodies did not sin, because people provoke me to anger through them, they (the heavenly bodies) are also stricken along with them. So it is stated (in Joel 3:4 [2:31]): THE SUN WILL BE CHANGED TO DARKNESS, AND THE MOON, TO BLOOD. And what concern do they have? To make known that no other god created my world along with me. You yourself know that it is so. (See above, 1:1, and the notes there.) R. Johanan said: The angels were created on the second day, as stated (in Gen. 1:6): LET THE FIRMAMENT BE IN THE MIDST OF THE WATERS. Another text (Ps. 104:3) says: WHO ROOFS HIS UPPER ROOMS IN THE WATERS. And what is written next (in vs. 4)? WHO MAKES HIS ANGELS SPIRITS (ruah). Ergo, it says: The angels were created on the second day. R. Hanina said: The angels were created on the fifth day. Where is it shown? Where it is stated (in Gen. 1:20): AND LET THE FOWL FLY (ye'ofef) ABOVE THE EARTH. These are angels, as stated (in Is. 6:2): AND WITH TWO HE WOULD FLY (ye'ofef). Ergo, it says: They were created on the fifth day. Either according to the words of R. Johanan or according to the words of R. Hanina, you have learned this, that the angels were created only after the Holy One had created his world. Why so? It is simply that the Holy One said: If I create them at the beginning, people will say: They assisted me with my world. The Holy One said: I created my world by myself, as stated (in Is. 66:2): [AND] ALL THESE THINGS MY HAND HAS MADE. Where is it shown about the created beings of heaven and earth? {Where it is stated} [From what they have read on the matter] (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH….
Another interpretation (of Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. This text is related (to Job 25:2): DOMINION AND AWE ARE WITH HIM. Thus Job had said (in 23:3): OH THAT I KNEW WHERE I MIGHT FIND HIM [THAT I MIGHT COME TO HIS ABODE]. R. Abba bar Kahana said: If he is in a temple above, I will come to his abode; and if he is in a temple below, I will come to his abode. Now HIS ABODE (rt.: KWN) is nothing but a temple, as stated (in Ezra 3:3): AND THEY SHALL SET THE ALTAR UPON ITS BASE (rt.: KWN). Ergo he says: This < abode > is a temple. (Job 23:4:) LET ME LAY MY CASE (mishpat) BEFORE HIM. His friends said to him: Do you not know that he is called the God of justice (mishpat)? It is so stated (in Is. 30:18): FOR THE LORD IS A GOD OF JUSTICE (mishpat). (Job 23:4, cont.:) AND FILL MY MOUTH WITH PROTESTS. He said to him: If that man's mouth would close, (according to vs. 5) I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD-SAY TO ME]. Oh that he would answer me point for point as to whether I have sinned or not sinned. (Job 23:8:) SEE, I GO EAST, AND HE IS NOT THERE; AND WEST, BUT I DO NOT PERCEIVE HIM. R. Johanan said: You learn from here that the Divine Presence is in the west. I went south and north without finding him (cf. vs. 9). Why? (Job 23:10:) BECAUSE HE KNOWS THE WAY I TAKE. WHEN HE HAS TRIED ME, I SHALL COME FORTH LIKE GOLD. His friends said to him: Job, how long will you pester with words? Are we not telling you that you cannot go out to meet him and speak insolently with him? They said to him: Can you speak insolently with Michael?
[(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH.] (See Mekhilta de Rabbi Ishmael, Pisha 1; Tanh., Exod. 3:5; Gen. R. 1:15; Lev. R. 36:1; Ker. 6:9.) In every place you find Moses preceding Aaron, but where is it shown that both of them were equal? Where it is stated (in Exod. 6:26): IT IS THE SAME AARON AND MOSES. In every place you find Joshua preceding Caleb, but where is it shown that both of them are equal? Where it is stated (in Numb. 32:12): EXCEPT CALEB BEN JEPHUNNEH THE KENIZZITE AND JOSHUA BEN NUN. In every place you find the father's honor preceding the mother's honor, but where is it shown that both of them are on a par? Where it is stated (in Lev. 19:3): EACH ONE SHALL FEAR HIS MOTHER AND HIS FATHER. In every place you find the heavens preceding the earth, but where is it shown that they are on a par? Where it is stated (in Gen. 2:4, end): IN THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN. {So it is written.}
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH. This text is related (to Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH. You find that through wisdom the Holy One created heaven and earth. (Targum Neofiti I, Gen. 1:1; Frag. (Jerusalem) Targum, Gen. 1:1; Tanh., Gen. 1:1.) R. Azariah said in the name of Resh Laqish: On the first day he created heaven and earth. Five days were left over. He created above and below on alternate days. On the second day he created the firmament above. On the third day (in Gen. 1:9): LET THE WATERS BE GATHERED below. On the fourth day (in Gen. 1:14): LET THERE BE LIGHTS above. On the fifth day (in Gen. 1:20): LET THE WATERS SWARM below. The sixth day remained for creating. The Holy One said: If I create above, the earth will be angry; but if I create below, the heavens will be angry. What did the Holy One do? He created Adam below with breath from above. Thus it says (in Prov. 3:19): THROUGH WISDOM THE LORD FOUNDED THE EARTH.
(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. (Gen. R. 12:10; PR 21:21; Otiyot de R. Aqiva, 5; see yHag. 2:1(77c).) R. Abbahu said in the name of R. Johanan: He created them with the letter he. What is the connection here with the letter he? When one brings all the letters out from his mouth, he compresses his mouth; but when one brings the letter he out from his mouth, he does not compress his mouth. Thus the Holy One created his world without toil. It is so stated (in Is. 40:28): HE NEITHER BECOMES WEARY NOR DOES HE TOIL.
Another interpretation (of Gen. 2:4): WHEN THEY WERE CREATED. R. Tahalifa said: Through Abraham (B'BRHM). These are the letters in WHEN THEY WERE CREATED (BHBR'M). < They were created > through the merit of Abraham. {It is so stated (in Gen. 2:4).}
(Gen. 2:4, end:) IN THE DAY THAT THE LORD MADE EARTH AND HEAVEN. The Bet Shammay say: (Cf. the longer version of this section in Gen. R. 12:14, where R. Simeon ben Johay gives the view represented here by the Bet Hillel.) The conception < of creation came > by night; and the doing, by day. The Bet Hillel say: The conception either by day or by night, and he completed work with the sun on the horizon. (I.e., at sunset or dawn. See the Jastrow lexicon, s.v., dimdum.) R. Levi said in the name of R. Hama bar Hanina: (Gen. R. 11:9; see PR 46:2.) On every day the Holy One created three creations. On the first he created heaven, earth, and the light. On the second he created the firmament, Gehinnom, and the ministering angels. On the third, trees, herbs, and rivers. On the fourth, sun, moon, and stars. On the fifth, fish, Leviathan, (See BB 74b; Gen. R. 7:4.) and fowl. Now on the sixth, there were six things to create, those for the Sabbath eve and those for the Sabbath. These were the following (according to Gen. 1:24): LET THE EARTH BRING FORTH (1) THE LIVING CREATURE AFTER ITS KIND, (2) CATTLE, (3) CREEPING THINGS, AND (4) BEAST OF THE EARTH, plus Adam and Eve. The work of Adam, Eve, and of the beasts was completed. Then, when he had completed these, he wanted to create the rest; but the Sabbath was holy, as stated (in Gen. 2:1-3): THEN THE HEAVENS < AND THE EARTH > WERE FINISHED…. SO GOD FINISHED < ON THE SEVENTH DAY > … AND GOD BLESSED < THE SEVENTH DAY > … < BECAUSE ON IT HE RESTED FROM ALL HIS WORK > WHICH GOD HAD CREATED < TO MAKE >.
(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman: (Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37.) Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature? (Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3.) Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13): (Sifra, ad loc.; Sanh. 100a.) AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred. (Cf. Gen. R. 8:1).) Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth? (See ySheq. 6:2 (50a); yTaan. 1:2 (64a).) Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.
One text says (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH, but another says (in Gen. 2:4): ON THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN. (Hag. 12a; yHag. 2:1 (77c-d); Gen. R. 1:15; Lev. R. 36:1; PRE 18 (19); M. Sam. 5;cf. Tamid 32a.) The Bet Shammay say: Heaven was created first (according to Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. But the Bet Hillel say: Earth was created first, as stated (in Gen. 2:4): ON THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN. R. Judah b. R. Il'ay said: The Scripture supports the Bet Hillel, since it is stated (in Ps. 102:26): BEFOREHAND YOU ESTABLISHED THE EARTH. Moreover, R. Hanina said: You have learned it from your place (in Gen. 1:1), where it is stated: IN THE BEGINNING GOD CREATED…. And what is written next (in vs. 2)? AND THE EARTH WAS VOID…. R. Simeon ben Johay said: I am amazed at how the ancestors of the world (i.e., the scholars) were divided on the creation of heaven and earth. So how were they created? Just as a pot (Gk.: lopas.) and its cover did the Holy One create the heavens and the earth. Thus it is stated (in Is. 48:13): MOREOVER, MY HAND HAS FOUNDED EARTH [AND MY RIGHT HAND HAS SPREAD OUT HEAVEN]. Why did the Holy One put heaven before earth (in Gen. 1:1) and earth before heaven (in Gen. 2:4)? In order to teach you that both of them are considered together. R. Tanhuma bar Abba said: In the creation (of Gen. 1:1) heaven preceded earth, but in the making (of Gen. 2:4) earth preceded heaven.
Another interpretation (of Gen. 24:1): NOW ABRAHAM WAS OLD. In the beginning his name had been Abram; and now an H was added to it since he had inherited two worlds, for due to him this world and the world to come were created. R. Halafta bar Kahana said: It is written (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH IN THEIR BEING CREATED (HBR'M). These are the letters which (when rearranged) spell "Abraham." (Thus Gen. 2:4 means that heaven and earth were created in Abraham.) Ergo: Due to him this world and the world to come were created. < It was > he to whom the Holy One said (in Gen. 12:2): I WILL MAKE YOU A GREAT NATION. Why did he not say to him: "I will establish you" instead of I WILL MAKE YOU? R. Berekhyah the Priest said in the name of his father, R. Hiyya, who spoke in the name of Rav Judah bar Ezekiel and his masters on behalf of our masters in the Diaspora: The Holy One said to Abraham: I am creating you as a new creation and renovating you. (Gen. 12:2:) I WILL ENLARGE YOUR NAME. R. Judah b. R. Shallum the Levite said: The Holy One said to Abraham: I am making your name < correspond > to the number of the members within you. Just as < there are > two hundred and forth-eight members < in the human body >, so < the letters of > your name (when enlarged by an "H") < shall add up to > two hundred and forth-eight. (Ibid., cont.:) I WILL ENLARGE YOUR NAME, AND YOU SHALL BE A BLESSING. When did he show him the blessing? In his old age, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD … < AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING >.
Another interpretation (of Gen. 12:1): GO. For your sake I created the world. R. Tahalifa said: The Holy One said: I looked at you when I created the world. Thus it is stated (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH WHEN THEY WERE CREATED. What is the meaning of WHEN THEY WERE CREATED (BHBR'M)? In Abraham (B'BRHM) he created them.
R. Abbahu said: Wherever THESE is used, it cancels what precedes; and wherever AND THESE is written, it adds to what precedes. (Gen. R. 12:3; Exod. R. 30:3.) It is written (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS < AND THE EARTH. > What did cancel? It canceled (Gen. 1:2:) AND THE EARTH WAS VOID AND WITHOUT FORM WITH DARKNESS. And so (in Exod. 21:1): AND THESE ARE THE ORDINANCES adds to what precedes (i.e., Exod. 15:25): THERE HE ESTABLISHED FOR THEM A STATUTE AND AN ORDINANCE….
(Lev. 9:1:) AND IT CAME TO PASS ON THE EIGHTH DAY…. This text is related (to Eccl. 8:5): WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. Who is this? (Tanh., Lev. 3:1; cf. above, Tanh. (Buber), Gen. 2:4.) Aaron, of whom it is said (in Lev. 8:33, 35): AND YOU (i.e., you and your sons) SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS < …. > AND YOU SHALL REMAIN AT THE DOOR OF THE TENT OF MEETING DAY AND NIGHT FOR SEVEN DAYS. Moses said to them: Observe mourning for seven days. (Ibid., cont.:) AND YOU SHALL OBSERVE THE CHARGE OF THE LORD. Moses said to them: Observe THE CHARGE OF THE LORD, for so did the Holy One observe seven days of mourning before he brought the flood. Where is it shown that he mourned? Where it is stated (in Gen. 6:6): THEN THE LORD REGRETTED THAT HE HAD MADE HUMANITY ON THE EARTH, [AND HE WAS GRIEVING IN HIS HEART]. HE WAS GRIEVING can only mean "he mourned," for so it says concerning David (in II Sam. 19:3): AND THE VICTORY [ON THAT DAY] WAS TURNED INTO MOURNING FOR ALL THE PEOPLE BECAUSE [ON THAT DAY THEY HEARD IT BEING SAID:] THE KING WAS GRIEVING OVER HIS SON. (Above, Tanh. (Buber), Gen. 2:4; Gen. R. 27:4.) So also Ezra said to Israel, when they were weeping, each one for his brother and each one for his child (in Neh. 8:10): GO, EAT CHOICE FOODS AND DRINK SWEET DRINKS…. DO NOT BE GRIEVING, FOR THE JOY OF THE LORD IS YOUR STRENGTH. It is therefore stated (in Gen. 6:6): AND HE WAS GRIEVING IN HIS HEART. At that time the Holy One observed the seven days of mourning, before he brought the flood. Thus it is stated (in Gen. 7:10): AND IT CAME TO PASS AFTER SEVEN DAYS [THAT THE WATERS OF THE FLOOD CAME UPON THE EARTH]. And so Moses was saying to Aaron the Priest and to his sons: Just as the Holy One mourned over his world before he brought the flood, so < you are to > observe the < required > mourning before he touches (i.e., harms) you. So they observed < the mourning >, but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL; AND A WISE HEART SHALL KNOW < THERE IS > A TIME OF JUDGMENT.
[(Exod. 35:30:) SEE, THE LORD HAS CALLED BEZALEL <…> BY NAME.] This text is related (to Is. 40:25–26): THEN UNTO WHOM WILL YOU LIKEN ME THAT I SHOULD BE EQUAL? SAYS THE HOLY ONE. LIFT UP YOUR EYES ON HIGH …. The Holy One said: THEN UNTO WHOM WILL YOU LIKEN ME? If flesh and blood is walking in the darkness, when someone comes and gives him light, should he not be grateful to him? (Tanh., Exod. 10:4; Exod. R. 48:2.) Now you are asleep at night when I cause the light to rise for you. Should you not be grateful to me? (Is. 40:26:) LIFT UP YOUR EYES ON HIGH …. By virtue of what do they stand? THESE (in Gen. 2:4:): THE GENERATIONS OF THE HEAVENS AND THE EARTH? (These words would be more commonly rendered: THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH.) By virtue of THESE (in Exod. 1:1): THE NAMES OF THE CHILDREN OF ISRAEL. (These words would be more commonly rendered: NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL.) And these are by virtue of whom? By virtue of THESE (in Deut. 4:45): THE TESTIMONIES, THE STATUTES, AND THE JUDGMENTS. (The words would be more commonly rendered: THESE ARE THE TESTIMONIES, THE STATUTES, AND THE JUDGMENTS.)
These are the generations (Toledot) of the heaven and the earth when they were created (Gen. 2:4). R. Berechiah and R. Helbo said in the name of R. Samuel the son of Nahmani: The word toledot in Scripture lacks the letter vav in all but two verses. These verses are: These are the generations of Perez (Ruth 4:18) and the (verse quoted) above. (The full spelling of the word toledot, with the vav, is found only in these two instances.)
And the Lord spoke unto Moses and Aaron in the land of Egypt, saying (Exod. 12:1). Is it not a fact that He spoke only to Moses? Why, then, does the Scripture say unto Moses and Aaron? To indicate that just as Moses was included in the revelation, so too was Aaron. Where do we learn that He did not speak to Aaron? From the verse And it came to pass on the day that the Lord spoke unto Moses in the land of Egypt (Exod. 6:28), that is, to Moses and not to Aaron. Similarly in the above verse He spoke to Moses but not to Aaron. Why did He not speak to Aaron? In order (to enhance) Moses’ honor. However, if that were so, would not Aaron’s honor be diminished? No. For they were equals. You find that whenever two things are mentioned together they are of equal importance. On that day the heaven and the earth were finished (Gen. 2:1), and they are equal. Honor thy father and mother (Exod. 20:12), and they are equal. Joshua the son of Nun and Caleb the son of Jephunneh (Num. 14:38), and they were equals. Similarly, Moses and Aaron were equals.
Now these are the names. R. Abahu maintained: Wherever Scripture simply states these, those previously mentioned are rejected, but wherever and these is stated, additional praise is conferred on those mentioned. (For example, in the case of the verse) These are the generations of the heaven and earth (Gen. 2:4), the previous creations, which ended in waste and desolation, were rejected. Every instance in which these is employed can be explained in the same way. Similarly, here the words and these can be demonstrated as adding praise to earlier generations.
(Lev. 9:1) “And it came to pass on the eighth day….” This text is related to [the verse] (in Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.” Who is this? (Cf. Tanh. (Buber), Gen. 2:4.) Aaron, of whom it is said (in Lev. 8:33, 35), “And you (i.e., you and your sons) shall not go out from the door of the tent of meeting for seven days […]. And you shall remain at the door of the tent of meeting day and night for seven days.” Moses said to them, “Observe mourning for seven days, before it comes to you.” (Lev. 8:35, cont.) “And you shall observe the charge of the Lord.” Moses said to them, “Observe the charge of the Lord, for so did the Holy One, blessed be He, observe seven days of mourning before He brought the flood.” Where is it shown that He mourned [before the flood]? Where it is stated (in Gen. 6:6), “Then the Lord regretted that He had made humanity on the earth, and He was grieving in his heart.” [The expression] “He was grieving” can only mean, He mourned. For so it says concerning David (in II Sam. 19:3), “And the victory [on that day] was turned into mourning for all the people because [on that day they heard it being said,] ‘The king was grieving over his son.’” (Tanh. (Buber), Gen. 2:4; Gen. R. 27:4.) So also Ezra said to Israel when they were weeping, each one for his brother and each one for his child (in Neh. 8:10), “Go, eat choice foods and drink sweet drinks…. Do not be grieving, for the joy of the Lord is your strength.” It is therefore stated (in Gen. 6:6), “and He was grieving in his heart.” At that time the Holy One, blessed be He, observed the seven days of mourning, before He brought the flood. Thus it is stated (in Gen. 7:10), “And it came to pass after seven days [that the waters of the flood came upon the earth].” And so Moses was saying to Aaron the priest and to his sons, “Just as the Holy One, blessed be He, mourned over His world before He brought the flood, so [you are to] observe the [required] mourning before it touches (i.e., harms) you.” So they observed [the mourning], but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) “Whoever observes a commandment shall not know anything evil.” (Eccl. 8:5, cont.:) “And a wise heart shall know [there is] a time of judgment.” This is Moses, to whom the Holy One, blessed be He, had already said (in Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification (This translation leaves in doubt who or what is sanctified. A more traditional translation would read, “It (i.e., the door of the Tabernacle) shall be sanctified.”) through My glory.” [In other words,] I (the Holy One, blessed be He,) will be sanctified there through My glory. Now Moses ministered during the seven days of priestly ordination, but he was afraid, saying, “Perhaps divine judgment will strike him (i.e., Aaron).” Thus it is stated (ibid.), “and there shall be sanctification through My glory.” Still he did not act, but said to Aaron, “Observe seven days of mourning.” [Aaron] said to him, “Why?” [Moses] said to him, “For so the Holy One, blessed be He, has told me – (in Lev. 8:35) “for so I have been commanded.” When they had observed the seven days of mourning and [when] the eighth day had come, Nadab and Abihu went in to make an offering (rt.: qrb). Divine judgment struck them, and they were destroyed by fire. It is so stated (in Lev. 10:2), “So fire came forth from before the Lord and consumed them, so that they died before the Lord.” Moses came and said to Aaron (in Lev. 10:3), “This is what the Lord spoke, ‘Through those who are near (rt.: qrb) to Me, I will be sanctified.” Where did he speak? In the Sinai Desert. (Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification through My glory.” And so did Moses say to Aaron, “The time that He said to me, ‘Through those who are near to Me, I will be sanctified,’ I thought that He would strike me or you. But now I know that they are greater than I and than you.” (Lev 9:3:) “And Aaron was silent” – the thing was consolation for him. Ergo (Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.”
The Holy One, blessed be He, asked: To whom will you liken Me? If a man walking in darkness encounters another who lights the way for him, should he not be grateful for his kindness? Even so, should not you, for whom I cause the light to shine as you sleep at night, be grateful to me for My kindness? Hence, to whom will ye liken Me, that I shall be equal? (ibid.). Lift up your eyes on high and see: Who hath created these? (ibid.). By whose merit did these generations of the heavens (Gen. 2:4) exist? Because of the merit of These are the names (Exod. 1:1)? (I. e., because of the merit of the children of Israel.) For whose sake do they all exist? Because of the merit of These are the testimonies, and the statues and the ordinances (Deut. 4:45)? Who created these? He who bringeth out their hosts by number (Isa. 40:26).
"When the Israelites left Egypt," as it says in the verse (Psalms 105:38), "Egypt was glad when they departed." Rabbi Berechiah said, "This can be compared to a meat seller riding on a donkey..." When David saw how joyful the Israelites were when they left Egypt, he began to mock the Egyptians for their departure, as it says, "When the Israelites left Egypt." And the verse (Psalms 68:5) says, "Sing to God, sing praises to His name; extol Him who rides on the clouds." What does it mean, "extol Him who rides on the clouds?" It is similar to what is said (Job 7:7), "Do not gaze at me, and I shall not exist." Another explanation of "Sing to God" is that they said before Him songs and hymns. And what does "extol" mean? Rabbi Yehuda says it means "destroy," and Rabbi Nehemiah says it means "clear the way before Him," as it is said (Isaiah 62:10), "Clear the way, clear the way, remove the obstacles from the road of my people." The Sages say there are two heavens, as it says (Psalms 68:34), "Ascribe strength to God; His majesty is over Israel, and His strength is in the skies." The Sages say there are three, as it says (Deuteronomy 10:14), "Behold, the heavens and the heaven of heavens belong to God." Rabbi Eliezer says there are seven: heaven, firmament, clouds, throne, dwelling, place, and the wilderness. And the glory of the Holy One, blessed be He, is in the wilderness, as it is said (Psalms 68:5), "Extol Him who rides on the clouds; His name is the Lord, and exult before Him." What is meant by "wilderness?" Rabbi Tachlifa ben Yaakov said in the name of Rabbi Yehuda bar Simon that the Holy One, blessed be He, saw the deeds of the righteous and was pleased with them. Rabbi Pinchas HaKohen bar Chama said, "The sky, whose name is 'wilderness,' is sown with the deeds of the righteous, and it produces fruit." And in the verse (Psalms 68:5), "His name is the Lord," Rabbi Yehuda HaNasi asked Rabbi Shmuel bar Nachman what is meant by "His name." He said to him, "There is no place where a person is not appointed to oversee his coming, except for the Holy One, blessed be He, who is appointed to oversee His own coming, as it says, 'His name is the Lord.'" Therefore, do not read it as "His name," but as "His coming." Rabbi Yehuda HaNasi lamented that a certain tradition had been lost, as Rabbi Elazar had learned something from his teacher, but had not taught it to him. However, Rabbi Elazar's wife revealed it to him, saying, "Thus did my husband teach me." But Rabbi Yehuda HaNasi did not reveal the teaching, as he had been rebuked by his own teacher for revealing a secret. Rabbi Yehuda HaNasi said, "It is a shame that we lose things and they are not forgotten. A certain maiden once asked Rabbi Elazar his name, but did not tell me hers. Instead, she asked me, 'What is His name, composed of these two letters, by which God created two worlds?' As it is said, 'For in Yah the Lord created the worlds' (Isaiah 26:4), spelled with the letters yod and hei. We do not know if this world was created with the letter yod and the World to Come with the letter hei, or vice versa. However, since it is written, 'These are the generations of the heaven and the earth when they were created' (Genesis 2:4), 'when they were created' refers to God, meaning that this world was created with the letter yod. Why is the letter hei open on the bottom and closed on all sides? So too with this world, everything that is created in it goes down to Sheol (the grave). And that same prick that is in it is a hint to the resurrection of the dead. The World to Come was created with the letter hei. Why is the letter yod tall and bent over? So that the faces of the wicked will be bent in the future. Another interpretation: Why is the letter yod small and bent over? So that the faces of the wicked will be humbled in the future, as it is said, 'And the haughtiness of man shall be brought low' (Isaiah 2:17). When David saw that God created two worlds with these two letters, he began to praise God with hallelujah."
"All nations surround me; three times Gog and Magog are destined to come up to Jerusalem, as Sennacherib came up to the Land of Israel, and as Nebuchadnezzar came up to Jerusalem. The first time it says, 'All nations surround me,' for all the world will be gathered and brought up to Jerusalem, as it is said, 'And many nations shall come and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob' (Micah 4:2). The entire portion ends, 'And they are curtains,' therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' (Zechariah 2:9). The second time it says, 'Surround me, they surround me,' for all the nations will feel it and be brought up to Jerusalem, as it is said, 'Why do the nations rage, and the peoples imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed' (Psalms 2:1-2). And they are curtains; therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' a second time. The third time it says, 'Surround me like bees,' for they will spread models over all the lands, to proclaim the war. As it is said, 'Proclaim ye this among the nations: Prepare for war' (Joel 4:9). And the entire portion ends, 'And they are curtains'; therefore it is said in the name of the Lord, 'for I will be to them a wall of fire round about' a third time."...
Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts." Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven." Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.
For the conductor, on the hands of the dove. Yet my soul is silent only to God. This is what the scripture says (Isaiah 26:4), "Trust in the LORD forever, for the LORD, the LORD himself, is the Rock eternal." The Holy One, blessed be He, says, "Do you know in whom you trust? You trust in the One who created two worlds with two letters, as it says (Psalms 89:27), 'The God who is the Rock of Israel said, "I will be their Father."' And it says (Isaiah 43:10), 'Before me no god was formed, nor will there be one after me.'" This world was created with the letter "Heh." As it says (Genesis 2:4), "These are the generations of the heavens and the earth when they were created, on the day that the LORD God made earth and heaven." It says "Heh" - "they were created." And the World to Come was created with the letter "Yud." Therefore, it says, "The LORD is the Rock eternal," meaning, the world was created with His name. And why was this world created with the letter "Heh"? Just as when a person speaks the letter "Heh," there is no sensation of the lips or effort of the tongue, so too did the Holy One, blessed be He, create His world effortlessly and without toil, as it says (Psalms 33:6), "By the word of the LORD the heavens were made, their starry host by the breath of his mouth." And it says (Isaiah 57:15), "For this is what the high and exalted One says-- he who lives forever, whose name is holy: 'I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite.'" And afterwards, it says (Isaiah 26:5), "He will humble the haughty and bring down the exalted city; he will level it to the ground and destroy it completely." And afterwards (Micah 4:13), "Rise and thresh, Daughter Zion, for I will give you horns of iron; I will give you hooves of bronze, and you will break to pieces many nations." Thus said the Holy One, blessed be He, to Israel, "I am your Redeemer, but you must work. And what do I make you work on? On the laws and the courts that I have given you." Therefore, it says, "On the hands of the dove."
There is none like You among the gods, Lord. You are a King of flesh and blood who builds the lower world first, and then the upper world. But the Holy One, blessed be He, does not build the upper world first and then the lower world, as it is said, "In the beginning God created the heavens and the earth" (Genesis 1:1). Flesh and blood cannot make a form that creates a form, but the Holy One, blessed be He, makes His form create a form, as it is said, "Let the waters swarm with swarms of living creatures" (Genesis 1:20). Man is made in the image of the Holy One, blessed be He, and makes a form that creates a form. The heavens and the earth are the form of the Holy One, blessed be He, as it is said, "These are the generations of the heavens and the earth" (Genesis 2:4). There is none like You among the gods, Lord. All nations whom You have made shall come and bow down before You, O Lord, and shall glorify Your name. For You are great and do wondrous things. Rabbi Tanchum said, "Flesh and blood insult him to his face and insult his descendants with him, but when they insult him, they take their load with him. But the Holy One, blessed be He, does not burden anyone with His load." Know that Rabbi Chanina and Rabbi Yochanan said that on Monday or on Thursday the angels were created in Psalm above.
The HE in בהבראם in His creation of them (Genesis 2:4) is small, because he was decreased and reduced by His hand,1 (see Chagigah 12a) as written and You set Your hand upon me (Psalm 139:5)
... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)
… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)
THE SABBATH THE School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "In the beginning God created the heavens and the earth" (Gen. 1:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands" (Ps. 102:25). The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "These are the generations of the heavens and of the earth" (Gen. 2:4). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "In the day that the Lord God made earth and heaven" (ibid.). The School of Shammai said: The heavens were created first, because it is said, "And the heavens and the earth were finished" (Gen. 2:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens" (Isa. 48:18). The School of Shammai said: The heavens were created first, and the earth afterwards, because it is said, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1). Contention arose between them (i.e. the Schools) on this question, until the Holy Spirit rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment.
THIS is THE book of the generations of Adam, the man whom GoD created on the day that the Lord God made earth and heaven.
Another interpretation [of the phrase] “these [ve’eleh] are the names” – Rabbi Abbahu says: Anywhere that eleh is stated, it negates what preceded it; ve’eleh, it adds praise to what preceded it. “This is [eleh] the legacy of the heavens and the earth” (Genesis 2:4) negates “void and darkness” (Genesis 1:2). “These are [ve’eleh] the names” adds praise to the seventy people cited above; that they were all righteous.
Another matter, “these are [ve’eleh] the ordinances,” Rabbi Abahu said: Every place where ve’eleh is written, it adds to the previous matter, and every place that eleh is written it rejects the previous matter. How so? “This is [eleh] the legacy of the heavens and the earth on the day that they were created” (Genesis 2:4). What did it reject? He had been creating heavens and earth and examining them. They were not pleasing to Him, and He would restore them to emptiness and disorder. When He saw this heavens and earth, they were pleasing to Him. He said: “This is the legacy of the heavens and the earth,” but what came before was not a legacy. Similarly, “this is [eleh] the legacy of Noah” (Genesis 6:9). What did it reject? It rejected the generation of Enosh, the generation of the Flood, and Keinan and his counterparts. Therefore it says: “The sons of Yefet, Gomer and Magog” (Genesis 10:2). (The Torah enters into great detail when enumerating the descendants of Noah, but not with the preceding generations.) Similarly, “this is [ve’eleh] the legacy of Ishmael son of Abraham” (Genesis 25:12), adds to the previous matter. Who are they? What is written beforehand, as it is stated: “She bore him (Ketura bore for Abraham.) Zimran and Yokshan” (Genesis 25:2). Here, too, “this is [ve’eleh] the legacy of Ishmael son of Abraham…the firstborn of Ishmael is Nevayot” (Genesis 25:12–13). They were wicked like them. (The sons of Ishmael were wicked like the sons of Ketura. ) Similarly, “this is [ve’eleh] the legacy [toledot] of Isaac son of Abraham” (Genesis 25:19) adds to the previous matter, to what was written beforehand: “The sons of Ishmael” (Genesis 25:16). Who was it? It was Esau and his sons, for he was a son of Isaac. If so, it may be said that since only “this is [ve’eleh] the legacy” is written, Jacob, too, who was part of the legacy of Isaac, is included with Esau? You find that every [time the word] toledot appears in the Bible it is written defectively, (It is written without a vav between the tav and lamed or without a vav between the dalet and the tav.) except for: “This is the legacy [toledot] of the heavens and the earth” (Genesis 2:4), and “this is the legacy [toledot] of Peretz” (Ruth 4:18). And there is a compelling reason why it says: “This is the legacy [toledot] of the heavens and the earth” in full. It is because the Holy One blessed be He created His world and there was no angel of death in the world. That is why it is complete. When Adam and Eve sinned, the Holy One blessed be He minimized all the toledot in the Bible. When Peretz arose, his toledot became full, because the Messiah will emerge from him, in whose days the Holy One blessed be He will eliminate death, as it is stated: “He will eliminate death forever” (Isaiah 25:8). That is the reason that toledot of the heavens and earth and toledot of Peretz are full. This is the reason that toledot of Isaac is defective, to exclude Jacob from the category of the wicked. (The Messiah can also be traced back to Jacob, and therefore the word toledot should have been written regarding Isaac with the vav. It is written without the vav as an indication that it is referring only to Esau and not to Jacob. ) Similarly, “this is [eleh] the legacy of Jacob” (Genesis 37:2), it rejected the chieftains of Esau. Similarly, “these are [ve’eleh] the names of the children of Israel” (Exodus 1:1), adds to the previous matter. Who were they? Those who were written beforehand: The children of Reuben and the children of Simeon. (This is a reference to the listing of the descendants of Jacob who came down to Egypt (see Genesis 46:8–27). ) Similarly, “this is [ve’eleh] the legacy of Aaron” (Numbers 3:1) adds to the previous matter. Who were they? Those who were written beforehand: “These are the counted, that Moses and Aaron…counted” (Numbers 1:44). Just like those beforehand were righteous, so, too, these were righteous. (Although the verses regarding Aaron proceed to list Nadav and Avihu, who were killed due to the offering of a strange fire before God (see Numbers 3:2–4), on the whole they were still considered righteous. ) Here, too, “these are [ve’eleh] the ordinances” adds to the previous matter, that which was written beforehand: “There He instituted for it statutes and ordinances” (Exodus 15:25). Another matter, “these are [ve’eleh] the ordinances.” What is written before this portion? “They shall judge the people at all times” (Exodus 18:22). And it says here: “These are the ordinances,” and the [Ten] Commandments are in the middle. This is analogous to a noblewoman who was walking, an armed guard on this side and an armed guard on that side, and she was in the middle. So, too, the [giving of the] Torah had justice before it and justice after it and it was in the middle. Likewise it says: “I walk on the path of righteousness” (Proverbs 8:20). The Torah says: In which path do I walk? I will walk in the path of those who perform righteousness. “In the midst of the paths of justice” (Proverbs 8:20), the Torah in the middle and justice before it and after it; before it, as it is stated: “There He instituted for it statutes and ordinances,” justice after it, as it is stated: “These are the ordinances.”
Another matter: “A good name is better than fragrant oil” – the name of Betzalel was better than fragrant oil. Why? Because the verse publicized him, as it is stated: “See, the Lord has called by name Betzalel.” (God Himself testified that Betzalel was worthy of his fine reputation. This is even better than the situation of the sons of Aaron, whose greatness was indicated by the fact that they were anointed with the anointing oil (Maharzu). ) Another matter: “See, the Lord has called by name” – that is what is written: “To whom would you liken Me that I would be equal?” (Isaiah 40:25). Flesh and blood, if he walks in the dark and a person comes and kindles a lamp for him, need he not be grateful to him? But as [My] creations are sleeping I cause the light to rise for them, and they need not be grateful to Me. That is, “to whom would you liken Me that I would be equal”? Another matter: “To whom would you liken Me that I would be equal” (Isaiah 40:25)? Consequently, “say holy [yomar kadosh]” (Isaiah 40:25). (The Hebrew, yomar kadosh, could also mean, “Says the Holy One.” In most cases, the verse would say “the utterance of the Lord” or “said the Lord.” Since here it says: “Says the Holy One,” this is expounded to mean: Since there is no one who is My equal, say holy in reference only to Me.) “Lift your eyes on High and see: who created these?” (Isaiah 40:26) – in whose merit were they created? “These are the generations of the heavens and the earth” (Genesis 2:4) – in whose merit do they endure? In the merit of: “These are the names of the children of Israel” (Exodus 1:1). And by what merit do those endure? By the merit of: “These are the testimonies, the statutes, and the ordinances” (Deuteronomy 4:45). “He who brings out their host by number; He calls them all by name” (Isaiah 40:26), and another verse says: “He calls them all by names” (Psalms 147:4). How can these two verses coexist? (Do the angels all have one name, as implied by the singular term “name” in Isaiah 40:26, or distinct names as implied by the plural term “names” in Psalms 147:4? ) It is, that when the Holy One blessed be He seeks to call them all at once, He calls them all one name. When He calls each one individually, He calls each by name, Mikhael, Gavriel. That is why it is stated: “He calls them all by names.” I have derived only regarding above, from where is it derived that the same is true below? “See, the Lord has called by name Betzalel.” Another matter: “See, the Lord has called [by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah]” – it mentions and affirms; (The verse mentions Betzalel’s name and singles him out for an elevated purpose, thereby affirming his worthiness. ) “with him was Oholiav ben Aḥisamakh [of the tribe of Dan]” (Exodus 38:23) – praise for him, praise for his father, praise for his family, praise for the tribe from which he emerged. And it mentions and demeans: “[The son of the Israelite woman blasphemed the Name and cursed…] and the name of his mother was Shelomit daughter of Divri, of the tribe of Dan” (Leviticus 24:11) – disgrace for her, for her father, for her family, and for the tribe from which she emerged. It mentions and affims: “Count the children of Levi [by their fathers’ houses, by their families]” (Numbers 3:15). (The Levites were being singled out for elevated status, and were to be counted by their fathers’ houses in order to honor their fathers, who were mentioned along with them. ) It mentions and demeans: “Akhan, son of Carmi, son of Zavdi, son of Zeraḥ, of the tribe of Judah” (Joshua 7:18) – disgrace for him, disgrace for his father and for his family, and disgrace for the tribe from which he descended.
“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42). “I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1). Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool. Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source: (This supports the opinion of Beit Hillel.) “You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written: “The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created. (This is before God created in the heavens, as detailed in Genesis 1:6–8. ) Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid. (The pots of that time were created from clay. At first the craftsman would create a closed box and then he would separate the top part from the bottom, thereby creating the pot and the lid. ) That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another. In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another. In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another. In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another. In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another. But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father. In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another.
At the outset of creation the Holy One Blessed is He saw that the world could not survive on the basis of strict judgment. So what did the Holy One Blessed is He do? He appended the name of mercy [יהו"ה] and created the world (Bereishis Rabbah 12:15; Pesikta Rabbasi, 41). Thus it states, “In the beginning God [Elokim] created” (Bereishis 1:1) — that is, with strict judgment because the name Elokim indicates the attribute of judgment. But afterwards it states, “On the day that Hashem God [יֱהֹוִ"ה Elokim] made earth and Heaven” (Bereishis 2:4).
The soul is created from the place of the Holy Spirit, as it is said, "And breathed into his nostrils the breath of life" (Gen. 2:7). And it is hewn out from a place of purity, and it is created from the supernal radiance, from the Throne of Glory. And in the realm above, in the place of the Holy of Holies, there is no falsehood. There everything is truth, as it is said, "But the Lord God is the true God" (Jer. 10:10). I have found written, "I am that I am" (* Hebrew: Eheyeh asher Eheyeh.) (Ex. 3:14). And it is also written, "And the Lord God is the true (** Hebrew: emet.) God, He is the living God and everlasting king" (Jer. 10:10).
I shall now explain all these matters step by step. Regarding the statement that Abraham and Sarah were the תקון for Adam and Eve, the Zohar on this portion (page 34 Sullam edition) writes as follows: Rabbi Shimon said that when Abraham entered the cave of Machpelah to bury Sarah, Adam and Eve arose as they did not want to remain buried in there. They complained that they had suffered sufficient disgrace in the world beyond the grave where they were now having to face G–d, because they had been guilty of bringing sin into the world. Now they should suffer additional shame when constantly having to face a pair of humans so much better than they? Abraham replied that he was prepared to pray to G–d on Adam's behalf so that he would cease to suffer embarassment before G–d in the future and so that G–d would forgive Adam his sin. Immediately after that Abraham buried his wife Sarah. What is the meaning of the words ואחרי כן, "after that.” in 23,19? It means that Abraham proceeded to bury Sarah as soon as the dialogue between him and Adam was over. The Torah writes that אברהם קבר את שרה, instead of אברהם קבר לשרה. This means that he also reburied חוה. After that the minds of Adam and Eve were put at rest. This is the meaning of אלה תולדות השמים והארץ בהבראם "and these are the generations of heaven and earth" (Genesis 2,4), meaning that those created as a mixture of heaven and earth endure only by the grace of Abraham (the letters in the word בהבראם). Adam and Eve, of course, were not descendants of man; they were created by G–d. Their continuity was assured through Abraham, their תולדות are through אברהם. We have further proof from Genesis 23,20 which describes the field of Machpelah “ויקם” as a hereditary possession for Abraham. Until that time, as is apparent, Adam and Eve had not had a firm hold on the world beyond the grave. The word ויקם is derived from קיום, a permanent existence. Thus far the Zohar. Abraham assured Adam's permanent status in the hereafter; Sarah did the same for Eve.
We have frequently stated that G–d's purpose in creating the universe was to create man, who in turn would be the instrument through which G–d's greatness would be revealed. This is the reason man had to be the last creature to be created at the end of the process. Physical man was created for the sake of "the giant among men” i.e. Abraham. We have an allusion to this in Genesis 2,4: אלה תולדות שמים וארץ בהבראם, where the letters in the word הבראם, are identical with the letters in the word אברהם. It was Abraham who spread the word about G–d's Power, Kindness, etc., to the rest of mankind. An allusion to this is found in the letter ה in the word בהבראם. When we remove this "small” ה from that word we are left with the name אברם. This demonstrates conclusively that that small ה is meant to draw our attention to אברהם when we read that verse.
Nechemiah 9,6-8 is even more convincing. He says: "You made the heavens and the heaven's heaven, and all their host, the earth and everything upon it, the seas and everything in them… You are the Lord G–d who chose Abram, who brought him out of Ur .. and changed his name to Abraham.” Why does Nechemiah bother to mention that Abraham used to be called Abram? The reason is that he wanted to allude to the fact that heaven and earth were created for the sake of Abraham, and to make us take note that Abram's name had been changed. Once you appreciate this, you will also find a hint of this transformation already in the report of creation, i.e. Genesis 2,4. Just as Adam's abode was in גן עדן, and he was expelled from there only because of his sin, Abraham's true abode was the Holy Land, the land which according to Ezekiel 36,35 will become once more like גן עדן. We find that prior to the destruction of Sodom and the neighboring towns, the valley is referred to in the Torah as כגן ה' כארץ מצרים "like a garden of G–d, like the land of Egypt." There is, however, a difference between something described as גן, "garden," and גן עדן.
Let us now get back to our previous statement that when at the beginning of our פרשה G–d asked Abraham to move to the land of Canaan and promised possession of that land to him and his descendants, this was already the second time G–d promised him ארץ ישראל, the first time having been five years earlier at the ברית בין הבתרים. The first promise corresponded to the "first" part of Creation; the second promise was in respect of the "second" part of Creation, i.e the period in history that represents "Torah." That period commenced with the verse telling us that Abraham and Sarah had "made souls in Charan," i.e. had converted pagans to the belief in the One and Only G–d who created the universe (12,5). We have explained the principle that Abraham represents the סוד (real reason) for the creation of the universe as alluded to in the spelling of בהבראם. When G–d speaks about making Abraham's name "great" in 12,2, using the expression ואגדל-ה, this is an allusion to the addition of that letter ה to his name אברם, the way his name would have been spelled in Genesis 2,4 without the "small" letter ה. G–d tells אברם in 12,5 that when in the future he would be ready to be circumcised (17,5) his name would be changed to אברהם.
A great deal of attention also is paid to the meaning of the word ברא. This word with the letters reversed i.e. אבר, is considered as a limb, or better, link to what are called תולדות עליון, "developments having their root in the spiritual and abstract sphere of the heavens," such as are implied by the verse אלה תולדות השמים והארץ. When combining the word מי and the word אלה, we get the word אל-הים, or the answer to the question מי ברא אלה. Now we see how to understand the word ברא as a link, i.e. as אבר, as the "organ" that procreates or initiates creation of a physical universe. Since this process cannot continue endlessly, G–d also functions as the One who commands די, "enough." Hence one of G–d's names is שדי, "the One who says enough!" We have explained on another occasion that the emanation יסוד symbolizing the covenant מעור, is called שדי, and this is why G–d introduces Himself to Abraham when He commands him to circumcise himself as אני א-ל שדי. Coming back to the "small" letter ה in the verse אלה תולדות השמים והארץ בהבראם, which we had taken as an allusion to the world having been created for the sake of Abraham, we find that the letters ברא-אבר, when combined with the word מה, result in the word אברהם Keep in mind that the spiritual level represented by the word מי is superior to the spiritual level of the word מה; the former resulted in the attribute of G–d as אלוקים the Creator, whereas the word מה only triggered the appearance of this gigantic human figure called Abraham.
Before revealing the reasons for all this we must still refer to Bereshit Rabbah 29,3, and we shall then see that all these statements are in accordance with what we have written above. The Midrash in question states: Rabbi Simon states that G–d made three "discoveries." He "found" Abraham, as we know from Nechemiah 9,8: "You found his (Abraham's) heart trustworthy before You." He "found" David since we read in Psalms 89,21: "I have found My servant David." He also "found" Israel as we know from Hoseah 9,10: "I found Israel like grapes in the desert." When his colleagues asked him why he did not include Noach in G–d's "discoveries," seeing the Torah says "Noach found favor in the eyes of G–d," Rabbi Simon responded that Noach did indeed "find," whereas G–d did not "find." There are several difficulties here. Why does Rabbi Simon not list G–d's "discoveries" in their chronological order, i.e. Abraham, Israel, David?
Rabbi Shmuel bar Nachman in Bereshit Rabbah 12,6 says that there are only two instances in which the word Toldot is spelled plene: the example of Ruth we have quoted and Genesis 2,4: אלה תולדות השמים והארץ בהבראם. Why do all the other instances have one letter ו missing? Rabbi Yudan in the name of Rabbi Avin says that this is due to the six (letter 6=ו) items that G–d has withdrawn from Adam. These are: His זיו, his resplendence [all the editions have זיווג which is an obvious error. Ed.], his life (immortality), his physical height, the fruit of the earth, the fruit of the tree, and the luminaries. All of these are to be restored in the world of the future. Another statement made in that Midrash 23,5 concerns Genesis 4,25, where Eve is reported as naming her third son שת, because "G–d has presented me with another offshoot in place of Abel." Rabbi Tanchum comments that Eve looked at the offshoot (seed) and realized that he had originated from a different sphere, and that would eventually be the Messiah.
This also explains the Midrash saying that Tzipporah was so named, since like a bird, צפור, she purified, the reference being to the offerings of צפורים to signify purification of people who had previously been afflicted with צרעת (Shemot Rabbah 32; Leviticus 14,4). Similarly it is used to purify the house afflicted with certain kinds of stains (Leviticus 14,49). Rabbi Yossi used to refer to his wife as "his house". As long as this twin sister of Abel had been under the control of Cain,- maybe she (Tzipporah) blamed G–d. Cain was jealous, blaming his fate on the original sin of his father Adam who had brought contamination into the world, had made him an outcast like the מצרע the person afflicted with that skin disease. This fits because we know that such an affliction is usually due to slanderous talk of a person (Eyruvin 15). Moses' staff, מטה, was rooted in the עץ החיים, tree of life, the סוד of Abel who had not been tainted with sin. Abel lived for 49 days as the Ari zal explains the meaning of the word שבעתים "sevenfold," to mean seven times seven (Genesis 4,15). The word יקם, "will be avenged," is composed of the respective letters in the threesome יתרו-קין-מצרי. Abel lived 49 days in this world which was created with the letter "ה" (Genesis 2,4, see Menachot 29). The number 49 is equivalent to the numerical value of the word מט"ה, Moses' staff. The letter ה in the word is a reference only to G–d having created the world with the help of that letter. It became the staff and symbol of Moses later on. When Moses refused the mission to go to Pharaoh and bring about the חידוש העולם, his staff was turned into a צרעת serpent, and his hand became afflicted with צרעת, to show that he had aborted his purpose in life.
Prior to the creation of the universe there existed only G–d and His name in total and absolute secrecy, a concept which I have explained elsewhere at length. Once it had become His will to bring into existence a universe, the Torah firsts speaks about בראשית ברא אלוקים (Genesis 1,1), and afterwards the Torah refers to: ביום עשות ה' אלוקים (Genesis 2,4). This shows that the four-lettered name of G–d remained secret and only the name אל-הים which has the same numerical value as the word for nature, i.e. הטבע (86), was revealed. I have already mentioned that the creation of the universe proved that G–d existed before the universe. G–d's existence is manifest only through His activities. The essence of G–d, by definition, remains hidden. Anything revealed must by definition have previously been concealed. The very name of G–d, which alludes to היה, הוה ויהיה, "something that was, is, and will forever be," is the cause of any existence and enables all that exists to continue doing so. This is why the verse quoted from Genesis 2,4 does not merely describe G–d as having created the universe in the past, עשה, but also as an ongoing process, עשות.
If Isaac is usually referred to as יצחק בן אברהם, this means that Abraham, who represented the attribute of חסד, was the natural forerunner of Isaac, who achieved the status of being worthy of the מדת הדין, attribute of Justice. The power of the son in this case proves to be greater than the power of the father, seeing that the attribute of Justice is the highest form of the attribute of Mercy. G–d, so to speak, rises from the throne called Justice and sits on the throne called Mercy. At that time the name יצחק, which is synonymous with Justice, will be revealed as the source of joy, the deeper meaning of that name spelled as ישחק, as in Psalms 105,9 for instance. The Zohar sees in the letters of Isaac's name when spelled ק"ץ ח"י, a hint of the attribute of Justice, since judgment ends in death, i.e. Ketz Chay. In the future his name will symbolize joy as in Psalms 105. We have repeatedly explained how Abraham was the real reason Heaven and Earth were created as hinted in the spelling of the word בהבראם in Genesis 2,4. Isaac, however, was the spiritual equivalent of Adam before his sin, since he was the first person who was both conceived and born by parents who had sanctified themselves. The removal of Abraham's foreskin repaired the damage Adam had done by sinning and acquiring a קליפה, husk (symbol of sin). Our sages expressed this by saying that אדם הראשון משוך בערלתו, Adam pulled, i.e. disguised, the fact that he had no foreskin, as distinct from Isaac, sanctified (from birth), who became the equivalent of first man who had been formed by G–d from holy soil. This may well account for the fact that he was not allowed to leave the holy soil of ארץ ישראל (Genesis 27,2).
Hospitality is a practical expression of the virtue of חסד, a virtue that Abraham excelled in. We have explained repeatedly that the world is based on חסד, and the world in turn was created only for the sake of Abraham (and his descendants), as we showed based on the spelling of the word בהבראם in Genesis 2,4. The characteristic of חסד is one in which a person's inner love for G–d is expressed, and this is why G–d refers to Abraham in Isaiah 41,8 as אברהם אוהבי, "Abraham who loves Me." The Zohar Mishpatim 114 (Warsaw) defines חסיד, a pious, loving person, as someone who is on intimate terms with his Creator, as we shall explain in detail. Here too Abraham displayed such loving concern for his Maker, as we shall demonstrate. We will explain more about this when we shall discuss the banquet Abraham gave celebrating Isaac's birth.
When we consider the death of the first two sons of Yehudah, Er and Onan, who were eventually replaced by two sons born by Tamar, i.e. Peretz and Zerach, and we reflect on the fact that the Torah reports those events immediately after the גלגולים that happened to Joseph, we must seek a reason for this. Bereshit Rabbah 12,6 draws our attention to the fact that the word תולדות, descendants, is always spelled without the letter ו after the ת, except when the Torah describes תולדות השמים והארץ in Genesis 2, 4, and when the descendants of Peretz are described in Ruth 4, 18. The reason is that when the Messiah arrives the world will be renewed. Progress was deficient in some way during all the years between Genesis 2, 4 and the arrival of the Messiah, a direct descendant of Peretz. The reason the Torah appends the report about Yehudah, his sons, etc to the sale of Joseph is to underline that both Joseph and Yehudah played a part in the resumption of the trend towards a more perfect world, towards realizing the Creator's objective in creating the universe.
When we are told in Bereshit Rabbah 63,2 that it was Jacob who saved Abraham from the furnace of Nimrod, based on the verse in Isaiah 29,22: יעקב אשר פדה את אברהם, "Jacob who liberated Abraham," this does not mean that Jacob's merits were greater that those of Abraham. This could not be, since Abraham's spiritual power was certainly greater than that of any other patriarch and we commence our daily עמידה prayers invoking first and foremost the merits of Abraham, and we sign the benediction with the words "G–d the shield of Abraham."
יהי רקיע בתוך המים, “let there be a horizon in the midst of the waters.” The heaven of which the Torah spoke as being part of G-d’s creative activity on the first “day,” had been an enclave within the waters which had covered the entire “universe” at that time. This paragraph therefore is closely associated with the previous one, i.e. to what had happened on the first “day.” The proof of this lies in the sentence that G-d had created heaven and earth, which makes it clear that both had been created on the first “day. (Compare Genesis 2,4, where the Torah refers specifically to the horizon having been created on the same day as heaven and earth).
קניתי איש את ה, “I have acquired a man with the Lord.” Chavah considered herself as having become a partner with the Creator. From the beginning of creation until Genesis 2,4, where the תולדות, derivatives of the creation have first been mentioned, the name used for G-d had always been elohim. This meant that the only attribute that G-d had employed was His attribute of Justice. During the period that He made various improvements, securing the continued viability of the universe He had created, the Creator has been referred to by both the name elohim, as well as the tetragram. This means that He was employing both His attribute of Justice as well as His attribute of mercy, רחמים. This suggests that possibly by G-d using these two attributes the universe would be able to survive all challenges. Do not use the argument that from the serpent’s referring to Him only as elohim, (3,1 and repeatedly afterwards) this disproves my argument; the serpent’s words are not the Torah’s words, even though they have been quoted in the Torah. The undeniable fact is that commencing with the verse relating that Adam had had marital relations with Chavah and that a human being fathered and mothered only by other human beings appeared on earth, G-d had decided that unless He no longer appeared as the attribute of Justice regularly, the world as we know it had no future.
ואלה המשפטים, “and these are the ordinances, etc.;” Rashi has pointed out that whenever a paragraph in the Torah commences with the word אלה, this signifies that it is not a continuation of something that had been written previously. However, when the paragraph begins with the word: ואלה, “and these, etc., it signals some kind of continuation. From Rashi’s words it would appear that the laws promulgated from here on in did not originate at Sinai as when the Torah wrote in Exodus 19,20 that Hashem descended to Mount Sinai, the whole point was that He did so in order to give the people the whole Torah.In order to solve this apparent contradiction, we need to view the word: פסל used by Rashi to signify a break with what preceded it, is to be understood as in Exodus 34,1 where G–d told Moses to hew himself two Tablets to replace the ones he had shattered after coming down from the Mountain for the first time. The act of “hewing” means to separate what you carve out from a greater quantity of the same base material, i.e. rock. In other words, what we are going to read from here on in are laws that, though of the same origin as the Ten Commandments, had been separated somewhat in time from when and how they were presented to the people. What Rashi meant to tell us was that if this paragraph had commenced with the word אלה, I would have thought that what followed was not of Sinaitic origin at all. In order not to mislead the reader, the Torah added the prefix ו to make clear that what follows was also of Sinaitic origin, i.e. G–d taught Moses all the Torah while he was on the mountain for forty days and forty nights. The letter ו here has the same meaning as the word את in Exodus 9,29, where Moses said: כצאתי את העיר, “when I go out from the city.” We find a similar construction in Deuteronomy 28,69: אלה דברי הברית, “these are the words of the covenant, ”where the admonitions have been separated from the blessings. The blessings in that paragraph had been preceded by curses. We find something similar in Deuteronomy 1,1: אלה הדברים אשר דבר משה, “these are the words which Moses had spoken, etc.” where we cannot understand this as something unconnected to what preceded it, but the letter ו is omitted as we are dealing with a different Book of the Torah, one that had not been dictated to Moses, but which G–d had approved after the event as deserving to be part of the written Torah. In Genesis 2,4 the words אלה תולדות השמים והארץ, “these are the generations of heaven and earth are separated from the prehistoric period when the Torah had described the tohu vavohu which had preceded the creation of light.
Know that after Rabbi Elazar HaKappar said that three things remove a person from the world, not according to the way of the world - when he oversteps what is appropriate, as was explained - he came to also explain death that comes according to the order of the world: Why does a person leave the world; given that not all who die, die because of envy or because of lust or because of honor. So he came to teach that there is death without sin - as we establish it in Tractate Shabbat (55b), "There is death without sin and there are afflictions without iniquity." So why do they die? That is why he said, "Those that are born are to die," and he did not say, "Those that are created are to die." Meaning to say, from the angle that he was born, death is appropriate for him. And that is because one born is born after he was not in the world; and just like he was born after he was naught, so too does he [become naught and] leave this world. Hence he said, "Those who are born are to die," and he did not say, "Those who are created are to die" - even though he is also created. Rather [he said], "Those who are born," as there is no proof from one created. For even though he is created, behold his creation is from God, may He be blessed, who is eternal - as we explained. So it is possible that He would preserve him [forever]. But those who are born, are from a father and mother. For behold they have a portion from the father and mother, such that they are a cause of the person [being] born. So it is impossible to say that he be preserved forever, since he was born from a father and a mother. Hence it is possible that a man live and and not die regarding the revival of the dead - for there is no mother and father then, that will be a cause of the person. Only God, may He be blessed, will be the Cause. Therefore he specifically said, "Those who are born are to die." There is also a deep and clear explanation about this from that which they said in the Midrash (Yalkut Shimoni on Torah 18) on, "These are the generations of the heavens and the earth" (Genesis 2:4) - everything that has generations withers and dies, and everything that does not have generations does not wither and does not die. But here is not the place to elaborate.
And he ordered this chapter from its beginning to its end: As it has been explained to you that the teacher begins with the creation of the world with ten utterances (Avot 5:1) and continues to order the levels of the world, one after another - as it has been explained about the order of levels connecting the world, to the point that the world be one, as was explained with "Any love that is dependent on something" (Derekh Chaim 5:17); and the opposite of this is the distancing of argument (Avot 5:16). And then he ordered the level of the general power in the world - and that is, "Anyone who brings merit to the many" (Avot 5:18). And then he ordered a stature even higher than this, and that is the level of Avraham (Avot 5:19), such that he was the father and cause of a people as a whole. And do not let the level of Avraham be [considered] a small level. As behold, they said (Bereishit Rabbah 12:9), "'These are the generations of the heavens and the earth, in their being created (behibaram)' (Genesis 2:4) - for the sake of Avraham (bishvil Avraham) did He create the world." And we have explained this thing in many places. And he also ordered the opposite of this - the concept of Bilaam, which is the opposite of this. Since just as there is a supernal level in the world - which is the level of Avraham that is the beginning of the world, and his students therefore inherit the Garden of Eden; the opposite of this are the students of Bilaam [that] inherit Geihinnom, which is loss in the world. Everything is as it was explained above (Derekh Chayim 5:19).
And you should know that it is appropriate that the son of a convert should be called, "Ben Hey Hey," since the [letter] hey is the power of conversion - as there is no more spiritual letter than hey. And that is what is stated (Genesis 2:4), "in their being created (behibaram)" - with hey, did He create them (behey baram) (Menachot 29b) - meaning with a letter that is a letter of only breath, which is not the case with the other letters. And when a convert comes to accept conversion and the power of holiness - which is the power of Israel, as they have they have the greatest spiritual power of all the nations - upon himself, a hey is therefore added upon him, upon the convert. And likewise when the Holy One, blessed be He, made [a covenant] with Avraham (Genesis 17:4-5) - and then a holy spiritual power was added to Avraham and Sarah - a hey was added to the names of each one of them. And this explantion is understood by sages and those with understanding. And hence it is appropriate that the son of converts be called, "Ben Bag Bag," as well as, "Ben Hey Hey."
However in the Midrash, it is shown that that which it mentioned these things is because it said that the world was created with ten utterances. For this number indicates that the world possesses a supreme level, which is indicated by the number ten. And that is why the number ten is found in the world in all of these [cases] that it mentioned - as God, may He be blessed, runs the world according to the supreme trait that includes ten. And so did they say in the Midrash (see Hebrew note 431 of R. Yehoshua Hartman on the unclear identity of this midrash), that Avraham was tested with ten tests corresponding to the ten utterances with which He created the world, to make known that the whole world exists in the merit of Avraham, who was also tested with ten tests. And they also said (Shemot Rabbah 15:27) that the Holy One, blessed be He, brought ten plagues on the Egyptians because of the merit of Avraham, who was tested with ten tests and withstood them all. And the explanation of this midrash is that it was because Avraham was the beginning of the world, and - as we said above (Derekh Chayim 5:2) - that everything was chaos until Avraham arrived. And likewise did they say in the Midrash (Bereshit Rabbah 12:9), "'These were the generations of the heavens and the earth in their being created (behibaram)' (Genesis 2:4) - in the merit of Avraham [the letters of Avraham (beAvraham)]." And its explanation is that all was chaos and not considered to be existence at all until Avraham arrived. And therefore the world was created for his sake; and God, may He be blessed, gave the world to him. And likewise did they say in the first chapter of Berakhot (13a), "At first, he was the father of Aram, and afterwards of the whole world." So because the world possesses its supreme level, [it was necessary] that Avraham be tested with ten tests to purge him until he would be separated from nature and be completely spiritual. For every test was to try him, whether he would go after his nature, as was explained above (Derekh Chayim 5:3 at the end). For the expression, nisayon (test), comes from the expression, nes (miracle). And once he was tested with ten tests, it was shown that he did not follow nature, but was rather separated from nature. So it was fit that the world, which was created with ten utterances, be for Avraham - since the whole world receives a level that is separated and not natural, as was explained above. And likewise are the ten miracles in Egypt corresponding to the ten tests of Avraham. For a test is not natural, as we said. For that is the test itself, whether a man will follow his nature or not. And since Avraham withstood the ten tests and did not follow his nature, God, may He be blessed, also did miracles, not according to the nature and norm of the world, for Avraham's children - just as Avraham had been with God, may He be blessed, not according to the nature and norm of the world.
And behold you will find that all of these five things are called, beginning. As from this you will understand that because of this stature, they are separated from the rest of existence and enter into the domain of the Holy One, blessed be He - like all beginnings. For the Torah is called, beginning, as it is written (Proverbs 8:22), “The Lord possessed me at the beginning of His way”; and the Torah is the beginning of all the commandments. Heaven and earth are a beginning, as it is written (Genesis 1:1), “In the beginning, God created the heavens and the earth”; and they are the beginning of this material world. There is no doubt that Avraham was a start and a beginning, because Avraham was considered the beginning of the world. For until Avraham, everything was chaos (Avodah Zarah 9a), and he was the start and beginning of existence. And on account of Avraham, the world was created, as we said above (Derekh Chayim 5:2, 22): "'These were the generations of the heavens and the earth in their being created (behibaram)' (Genesis 2:4) - in Avraham (beAvraham, meaning with the letters, of “in Avraham”), the world was created" (Bereshit Rabbah 12:9). Behold that Avraham was the beginning of the world. And it has already been explained that the beginning is separated by its stature from the [rest], in that it is the beginning and the start. Israel is called beginning, as it is written (Jeremiah 2:3), “Israel was holy to the Lord, the first-fruits of His harvest”; and they are the first of all the nations. And through this, they are separated from the rest, in accordance with the nature of every beginning. The Temple is called first, as it is written (Jeremiah 17:12), “O Throne of Glory exalted from first, the place of our Sanctuary.” For the Temple is the first and beginning of all places and inhabitation of the earth. And on account of its being first, it is separated from the rest and enters the domain of the Holy One, blessed be He. And because of that, it is called the possession of the Holy One, blessed be He. As every possession is taken from another for the owner of the possession. Hence these five are appropriate to be called, possessions of the Holy One, blessed be He.
And likewise is heaven and earth singular, for there is no partnership with them at all. For the host of heaven and the host of the earth - their hosts do not have a partnership with [the heaven and the earth] at all, since they are called their hosts. It is as it is written (Genesis 2:4), “These are the generations of heaven and earth”; (Genesis 2:1) “And He finished the heaven and the earth and all of their hosts.” So they certainly do not have a connection to them. Rather the heaven and the earth are singular to themselves. And it should not be said, “Are heaven and earth not themselves divided [from one another]?” This thing is not difficult. For heaven and earth are connected together, like a circle and the center inside the circle. Hence the Sages said that heaven and earth were created together, and there is not one without the other - as it is written (Isaiah 48:13), “I call unto them, let them stand up together.” This is as it is found in the chapter [entitled] Ein Dorshin (Chagigah 12a) - that there is not one without the other, like a circle and [its] center are one thing together. And this is, as will be explained adjacently, that they are one thing together. Hence heaven and the earth are singular. And it is relevant to say about something singular that it is completely a possession of God. As behold, there is nothing with them, such that you could say that there is another thing with them.
And Moses called, etc. It is evident that this section is one of comfort and is meant to reassure Israel after the ninety-eight curses, which do not fall on any [other] nation or culture when they are exiled and punished by the ruling nation. Which is to say that the dispersal is not so far—among all the nations from one end of the earth, etc. (Deuteronomy 28:64), and also the suffering at the time of their destruction is not so extreme, as Daniel said: He fulfilled his word on us that he spoke against us... bringing on us this great tragedy, that there has never been done under the heavens what was done in Jerusalem (Daniel 9:12). And Moses intends to placate the people. But these comforts are not transparent. And what new disclosure did he make to them that would calm their hearts? And the final verse also isn’t clear: And you shall keep the words of this covenant, etc.—what is there to keep and to do with this covenant, which is nothing but receiving blessings and curses? Before we come to the explanation of the verses, we must remark that Israel are called by God’s name for His glory and kingship—so that through them, God’s glory and kingship may be revealed over the whole world. And if the glory of God’s kingship cannot be revealed any other way, we cannot clamor against this, because it is for this purpose that we were created. And like a flesh and blood king, who conscripts his soldiers to great labor in frequent war—in the day they do not rest, and in the night they have no quiet, and also they are endangered and injured in the war—they cannot complain about this at all. For this is not, God forbid, from the ill intentions of the king. Rather, it is because he needs to expand his kingdom, and that is how he comes to be king in the province. And thus, they enter into his service with strength and guard the kingdom with their bodies and with their lives. So too, the King of kings of kings, the Holy Blessed One, created His world in order that His glory fill all of creation, as is written in the book of Genesis 2:4. And to that end, He took us to be His nation and His slaves, so that this purpose will be fulfilled through our agency. Therefore, any way necessity provides to arrive at that end, we have nothing to complain about at all. We have already explained in Genesis 17:4 that this is the meaning of I have made you the father of many nations (Genesis 17:4)—that Abraham and his descendents were sanctified as the chosen nation to be a covenent of peoples and a light of nations (Isaiah 42:6) through their faith, even without them being converts and entering within Israel, rather by displacing idolatry from the land. And this is clarified also in the binding of Isaac, that the descendents of Abraham were sanctified for this purpose, to reach that end, even through all the suffering in the world. And we explained there King David’s statement in the name of the children of Israel, though you crushed us in a place of beasts, ... For your sake we were killed all day, we were considered as sheep for the slaughter (Psalms 44:20-23); see there (Harchev Davar on Genesis 22:17). That is the overall essense of the matter. And now we will come to the clarification of the verses with which Moses our teacher placated all of Israel, and said you saw all that God did, etc. (Deuteronomy 29:1)—he began that in everything you saw, God showed the essense of His desire, that His name and glory grow in the whole land. And he explained how He thus demonstrated this purpose:
עשיתיו I have established it. (A. V., I have made him.) —R. Salomo, the father of metrical poetry in Hebrew, (R. Salomo Ibn Gebirol, who is believed to be the first Hebrew poet who wrote whole works in metrical verses. See Zahoth, On Metre.) explained this verse to contain the principles of the creation of the universe ; but this explanation is not in accordance with the context. (According to I. E. this verse is in apposition to בני my sons and בנותי my daughters of the preceding verse, and refers to the Israelites ; the three verbs not differing essentially from each other. According to R. Joseph. Sephardi, Super-commentator of I. E., On the Pentateuch (Gen. 2:4), I. E. refers these three verbs to the creation of matter, the creation of form, and the combination of both. But I. E. cannot be the author of this explanation, because it would overthrow his rendering of ברא, upon which he lays great stress. See c. xl. Note 61, and c. xlv. Note 6.)
“and this language produces them aid” [Zohar I.75b], since it [language] is one of the binding conditions for drawing energy from above, and these [conditions] are: thought, speech and act. And already earlier, because in this way the world was created and came into actuality, since in the beginning was the upper thought in essence, and after this “and God spoke”[Genesis 1:3], and this is speech, and after this was the act, as it is said “on the day of HaShem Elohim’s making of earth and heavens” [Genesis 2:4]. And it’s [the Zohar’s] saying is “since in the work and in the speech of the mouth depend these words, to fix the intention of the heart.” [Zohar I.75b], and it starts with the act in its saying “since in the work and in the speech…”etc., since Elohim has done the other way around. And therefore it is necessary below to begin with the act and after that the speech and to attach the thought to the heart. And this preservation is the essence, and Performance of the Sacrifices [in Maimonides’ Mishneh Torah] will show [it].
Hillel, and How we Eat Pesah, Matzah, and Maror: Hillel and the sages disagreed on this matter. Hillel said that during the time of the Temple in Jerusalem, one should eat pesah, matzah and maror together as a sandwich as the verse says, al matzot u’marorim; while the sages emphasized the last part of the verse, yoch’luhu, “You shall eat it,” meaning that each one can be consumed separately. In other words, Hillel emphasized the first part of the proof text while the sages emphasized the last part of the text. But the controversy between them is even more complicated than just the interpretation of this verse. Elsewhere in the Talmud, however, Beit Hillel interprets the verse, “On the day when the Lord made the earth and the heavens,” (Genesis 2:4) to mean that God created the earth before He created the heaven, while the sages interpreted the verse to mean that the two were created simultaneously; since we can only recite one word at a time, heaven and earth are written separately. This controversy is relevant to our present discussion. According to Beit Hillel, that which comes first in a verse also comes first in action as well. But if that is the case then shouldn’t matzah take precedence over maror at the Seder since it is written first in the verse? The sages, on the other hand, seem to be presenting Hillel’s point of view. Like the earth and heaven being created simultaneously, we should eat the three elements of the Passover offering at once! So why, then, do the sages disagree with Hillel in the matter of eating the Hillel sandwich? The sages would agree with Hillel; optimally, it is best to eat the three items together in a sandwich. After the fact, however, would disagree with Beit Hillel. The Sages would say it is ok to eat the Passover offering, matzah and maror separately from one another. Hillel, on the other hand would argue that in the time of the Temple one had to eat the three items together at once; otherwise why would the Torah place the matzah before the maror. This would make no sense since maror, a symbol of the bitterness of slavery, should come before the matzah, the symbol of freedom. We can now understand why the Haggadah makes a point of emphasizing the fact that Hillel ate the pesah, matzah and maror together in the time of the Temple. One might have concluded otherwise based on his interpretation of the verse in Genesis. But because of the verse, “with unleavened bread and maror they shall eat it,” we conclude that in the case of the Passover offering we don’t follow the principle, “that which comes first in the verse also comes first in action as well.” If that was the case here then the verse would have also mentioned the bitter herbs before it mentioned the matzah since maror symbolizes slavery (which came first) and matzah symbolizes freedom (with came afterwards). If Beit Hillel was following its usual perspective here, then it would not have been necessary to mention this at all. And how would the sages explain this? They would say that they are in agreement with Beit Hillel that pesah, matzah and maror should be eaten together but they would disagree with him after the fact. In other words, one should eat them together but if one doesn’t then that’s ok too. That is why the verse says “matzah with maror” implying that they should be consumed in a sandwich as Hillel suggested, but the final word “You shall eat it” implies, ‘but if you didn’t you can fulfill your obligation by eating them separately too.
We must still understand the difference between the two verses; in this verse, it only says the name Elohim (God) and in another verse, it says (Genesis 2:4), "on the day the Lord, God, made the heavens and the earth," [thereby] mentioning two names. And [we] also [need to understand why] here 'heavens' precedes 'earth' and there, 'earth' precedes 'heavens.'
We will also explain these two verses in this way: "In the beginning, Elohim (God) created the heavens;" this name of Elohim - the meaning of which is this attribute of [strict] justice - without the combination of the name of mercy (the Lord), this is only going on what is connected to the heavens, and does not refer to its stating [in the same verse], "the earth;" since He created the earth with the combination of the name of mercy; and [the Torah relied on a different verse [to convey this information]; and that was its stating, "on the day the Lord, God made... the earth;" since the world of people is not able to exist with exact justice, without the combination of mercy, given that they are physical, as is known; and its stating "and the heavens" does not go together with the earth, in this aspect of combination; and the way of its functions, are they not [already] written in the section on creation? And through this are both precise observations resolved, 'like a precious chain.' And as to the matter of knowing which came first, behold we have written above that all of the creation was created together, in His, may He be blessed, strength. ...
אלה מסעי בני ישראל, These are the journeys of the children of Israel, etc. We have been told in Bereshit Rabbah 12,3 that the expression אלה is used to separate what follows from something negative which had preceded it, [such as the Tohu Vavohu prior to the story of creation, and Genesis 2,4. Ed.] whereas the expression ואלה establishes a link with what preceded it. It is difficult to see in which way the journeys the Torah tells us about here are supposed to separate from a negative experience which has been described previously. Perhaps the Torah meant to draw a line of distinction between all journeys which occurred in human history, even those which have not been recorded on the one hand, and those of the Jewish people in their Exodus from Egypt on their way to the Holy Land on the other hand. This would be an acceptable reason for writing אלה if these journeys had all been a record of positive achievements. Alas, they were not, far from it! After all, most of these journeys were caused by the sins of the spies! Even a number of the journeys which occurred before the sin of the spies were due to negative rather than positive considerations such as G'd leading the Israelites on detours skirting the land of the Philistines in order to prevent a premature confrontation with the Philistines and possible tragic results (compare Exodus 13,17). G'd had been afraid that the Israelites might appoint an alternate leader and head back to Egypt rather than face the hostile Philistines. Clearly then "journeys" had been related to potentially negative experiences long before the incident with the spies. We also have the following comment in Yalkut Shimoni Yitro item 273: "Proverbs 3,17 describing Torah as כל נתיבותיה שלום, 'all her paths are peace,' is a reference to the time of the Exodus when G'd wanted to give the Torah to the Jewish people immediately." This proved impossible as the people were constantly divided, a section wanting to return to Egypt. The Midrash lists the various places where the Israelites rested on their way to the desert of Sinai as constant sources of strife and discontent. All of this is proof that the journeys of the Jewish people were nothing to be proud of and why would the Torah review them here by introducing them with the word אלה?
Seeing the principle called קל וחומר, an inference arrived at by means of simple logic, is one of the thirteen methods of valid exegesis and it is the first one mentioned in the famous list by Rabbi Yishmael which we recite in our prayers daily, I have decided to list all thirteen principles at this point. The principle of the קל וחומר is derived from our verse here as well as from Exodus 23,5 where the Torah commands us to assist our enemy whose beast has collapsed under its load in unloading it. If we are to do this for our enemy, the Torah implies that we most certainly have to do this when the animal in question is the property of a friend of ours. The second principle which is a legitimate vehicle for arriving at a valid interpretation of Torah legislation is called גזרה שוה, and is almost the precise opposite of the former, seeing that it is based on similar expressions in matters which have no conceptual relation to each other; the words used for comparison are words which the text could have done without, hence they are perceived as alerting our attention to such legislation. In Leviticus 18,10 the Torah writes ערות בת בנך או בת בתך לא תגלה ערותן כי ערותך הנה; “do not uncover the nakedness of either the daughter of your son or the nakedness of the daughter of your daughter, for they are the same as your own nakedness. There is a pointed absence of mentioning that uncovering the nakedness of your daughter is prohibited. In Leviticus 18,17 the Torah writes: ערות אשה ובתה לא תגלה, את בת בנה ואת בת בתה לא תקח לגלות ערותה שארה הנה זמה היא, “you must not uncover the nakedness of a woman and her daughter; you must not marry either the daughter of her son or the daughter of her daughter as they are close relatives, it is a depraved plot to do so.” In either instance no mention is made of not sleeping with, i.e. marrying one’s daughter. The words הנה “they are,” are superfluous in each verse. The sages therefore derive the prohibition of marrying or sleeping with one’s daughter from these superfluous identical words. These two words made it unnecessary for the Torah to write a verse prohibiting marrying one’s daughter (or one’s son). The third category of valid exegetical tools is called בנין אב and implies that if the Torah permitted a particular procedure or prohibited it, say on one festival, then, unless there was a verse disallowing such a conclusion the rule applying to the first procedure mentioned also applies to similar procedures on other festivals. If, say, the Torah permitted using fire on the Passover in order to prepare food, then it is presumed that on other festivals where a general work prohibition exists also the preparation of food is excluded from such a prohibition. An example of such an exegetical tool is Exodus 12,16 אך אשר יאכל לכל נפש הוא לבדו יעשה לכם, “except that which must be eaten by any person-- only that may be done for you.” Our sages considered this verse as a precedent, בנין אב, for all the festivals. Another example for something similar is Leviticus 20,9 where the Torah discusses the penalty for cursing father and mother, concluding with the words דמיו בו, “his blood is upon himself.” Our sages in Sanhedrin 54 state that wherever this wording appears either in the singular or in the plural, i.e. דמיהם בם, this means that the applicable death penalty is סקילה, “stoning to death of the guilty party.” They use as the precedent the word in Leviticus 20,27 (where sorcery etc. is discussed) מות ימותו באבן ירגמו אותם דמיהם בם, “they shall die by execution, they shall pelt them with stones, their blood is upon themselves.” This method of exegesis is known as בנין אב מכתוב אחד, “a textural precedent based on a single verse.” There is a similar principle where the same rule is derived by the Torah having employed two verses to teach us the precedent, a sub-category of what we just explained. The example is found in connection with blemishes of human beings which disqualify a priest afflicted by them from functioning in the Temple or Tabernacle. In Leviticus 21,20 the Torah lists או גבן או דק או תלול בעינו או גרב או ילפת או מרוח אשך, “or who has abnormally long eyebrows, or a membrane in his eye, or a blemish in his eye, or a dry skin eruption, or a moist skin eruption, or has crushed testicles.” In that context a blemish known as יבלת (split eyelid) is omitted although that blemish is listed as disqualifying a sacrificial animal from being offered on the altar (compare Leviticus 22,22). Our sages concluded that wherever a blemish is mentioned in the Torah, be it in connection with an animal or a human being, such blemish is disqualifying regardless of whether it is written in connection with animals or humans. This exegetical method is known as a בנין אב משני כתובים, ”precedent based on two verses.” A fourth exegetical method in the list by Rabbi Yishmael is called כלל ופרט, a general rule mentioned in the Torah followed by an example illustrating that rule. The Torah writes in Deut. 22,11: לא תלבש שעטנז, “do not wear a garment made of two different kinds of materials.” It proceeds to give an example, i.e. a mixture of wool and linen. The reason the Torah gave us this example is that this is the only combination of the principle not to wear a mixture which is forbidden, i.e. subject to the principle enunciated in the general rule. Whenever the Torah first writes a general rule followed by such a detailed example, the rule applies only when it also corresponds to what is mentioned in the detailed example which followed the rule. The fifth exegetical rule is the reverse of that which we just described, i.e. the Torah lists a specific item as being either forbidden or permitted, and then follows that example by a general rule. We find this rule illustrated in connection with the legislation to restore lost property (which one has found) to its owner. In that connection the Torah writes in Deut. 22,3: “thus you shall do to all the lost property of your brother.” It is understood, based on the wording of this verse, that only items which correspond to the example mentioned by the Torah first are subject to the general rule of restoring lost property to the owner. The words: “thus you shall do to all” are understood as the general rule, whereas the words: “lost property of your brother,” are the specific detail. In all such instances the general rule determines the application of the legislation contained in the detailed example. A sixth rule is known as כלל ופרט וכלל, “a legislation couched in general terms, followed by an example, followed by a reiteration of the general principle mentioned first. In such instances the general rule is applicable only when it corresponds to the main features present in the detailed example mentioned by the Torah. We read in Exodus 22,8: על כל דבר פשע, “concerning all matters involving misappropriation, etc.” This is a general principle involving any wrongdoing. The Torah follows this by citing examples such as oxen, sheep, etc., which are the subject of theft or other kinds of misappropriation. The Torah concludes by repeating once more ”concerning any lost object, etc.,” that disputes like this must be adjudged before a judge. The examples cited all have the following common denominators: they are portable, are chattels. This excludes a slave and landed property both of which are not considered as chattels from the legislation described in that paragraph. We have a special verse in the Torah comparing the status of slaves to that of landed property (compare Leviticus 25,46) “you may bequeath them to your children” (the slaves) [just like you bequeath property]. Due to such considerations documents which though they declare that something belongs to someone are not comparable to chattels as the documents have no inherent value other than the paper they are written on. Another instance of the principle of כלל ופרט וכלל, occurs in Deut. 14,27 in connection with מעשר שני, the second tithe. Concerning what may be done with the money which was realized in redeeming the produce of the second tithe which was too bulky to transport to Jerusalem, the Torah wrote in verse 26 that “you may spend this money (in Jerusalem) for all that your heart desires.” It proceeds to give examples of what your heart desires such as “beef, sheep, wine, alcoholic drink,” repeating once more “and all that your heart desires.” In such a situation where the general rule is followed by examples only to be followed again by the general rule, the substance of the items cited as the examples is the guideline for what is included in the general rule. In this case, the examples are all edibles, produce of the ground (animals which feed on produce of the ground are considered as in the same class). It follows that any other edibles which are produce of the ground are included in the general rule though they have not been enumerated here in detail. Synthetic foods might not qualify as matters for which money from the proceeds of the second tithe may be spent. The seventh rule is known as כלל שצריך לפרט, “a general rule which is indispensable for understanding the detailed examples.” We find an example of this principle in Numbers 3,40 פקוד כל בכור זכר לבני ישראל, “count every male firstborn of the Children of Israel.” Had the Torah written the word “male” without also writing the word “firstborn” would have assumed that all the males whether firstborn or not have to be included in that census. Had the Torah only written the word “firstborn”, I would have thought that female firstborn are also included in that legislation. Therefore the word בכור in that verse is a general rule which is indispensable for understanding what is included in the detailed example. Rule number eight is described as כל דבר שהיה בכלל ויצא מן הכלל ללמד לא ללמד על עצמו יצא אלא ללמד על הכלל כולו יצא, “any matter which was included in a general rule but is singled out to teach something pertaining to this legislation does not teach only regarding this specific example but teaches something regarding the general rule from which it was singled out.” In connection with the prohibition of sacrificing children to the Moloch cult the Torah writes in Leviticus 20,2 “if any man (person) from among the Children of Israel or from a resident stranger (proselyte) hand over any of his children to that idol, such a man shall be executed. The common people shall pelt him to death with stones.” Up until the appearance of this verse the Moloch cult was just one of many forms of idolatry and the death penalty had already been provided for anyone serving idols. In this verse this particular form of idolatry (abomination) was singled out by the Torah. Why was the penalty spelled out in detail here? [the kind of death penalty]. Rabbi Yishmael teaches that the Torah did not mean that only this particular form of abomination qualifies for the most severe death penalty; rather, it was singled out as an example of the kind of death penalty applicable to people guilty of performing other abominations. Rule number nine: כל דבר שהיה בכלל ויצא לטעון טען אחר שלא כענינו יצא להקל ולהחמיר, “any matter which had already been included in a general rule but was singled out in order to teach something out of the context in which it had appeared, does so in order to either reveal an advantage or a disadvantage as the case may be.” In Exodus 21,2 the Torah writes: כי תקנה עבד עברי שש שנים יעבד ובשביעית יצא לחפשי חנם, “when you purchase the services (labor) of a Jewish servant he will serve with you for six years and will leave in the seventh year free of charge.” It is clear that a female Jewish servant was not included in this legislation as the Torah details rules applicable to the release of female Jewish servants when it writes in verse seven of the same chapter what the rules are when a father sold the labor of his daughter while she was a minor. Why was the word אמה mentioned in verse 7 seeing that a Jewish girl was already included in the general legislation mentioned in Deut. 5,12 when the Torah spoke about a Jewish servant with these words: “if your brother a Jewish man or Jewish woman is sold to you, etc. etc.?” The only reason the Jewish maid servant was singled out from the general rule governing both male and female Jewish servants is to legislate certain advantages she enjoys vis-a-vis her male counterpart. Whereas a male Jewish servant does not leave the service of his master merely by displaying signs of puberty, his counterpart the female Jewish servant does so. A male Jewish servant does not leave the employ of his master when the master dies but only at the end of six years service. In other words, one reason the Torah singled out the female once more was to reveal certain advantages she enjoys as compared to the general rules pertaining to the service of Jews who have been acquired by Jewish masters. At the same time there is also an aspect which is to the disadvantage of such a maid servant in that her master can marry her against her consent while she is in his service, seeing that at the time she was sold this was the understanding with her father. Rule number 10. כל דבר שהיה בכלל ויצא לטעון דבר אחר שהוא כענינו יצא להקל ולא להחמיר, “any legislation which was part of a general rule and has been singled out to describe an example pertaining to the context of that legislation, has been singled out only in order to introduce an ameliorating circumstance, not the reverse.” In Deut. 19,5 where the Torah discusses the law about involuntary manslaughter, we read: “or who will come with his fellow into the forest to chop down trees and his hand swings the ax to cut the tree and the iron slips from the handle, etc.,” such a person has to seek refuge in the city of refuge to protect him from the avenger of the slain party. Nonetheless, the Torah makes it clear that such involuntary manslaughter is under the general heading of “murderer,” seeing the Torah wrote in Leviticus 24,21 (without mentioning an exception) ‘anyone striking dead a human being is to be executed.’” The example cited in Deut. 19 then teaches that there are exceptions to the death penalty, namely when the killing was under the heading of involuntary manslaughter. Both verses speak of the same subject, i.e. killing; however the involuntary killer is exempt from the death penalty seeing his situation was singled out by the Torah which provided cities of refuge. Rule number 11: When a matter which had been subject to legislation of a general rule had been singled out by the Torah to provide a totally new perspective, it will not again become part of the original general rule unless the Torah writes so specifically. An example is Leviticus 22,11: “when a priest acquires a slave who becomes his physical property he may eat (terumah) just as may someone born in his house, etc.” In the verse following the Torah writes that such a priest’s daughter cannot eat such terumah anymore once she marries a husband who is not a priest. Seeing that up until her marriage she had been part of her father’s household, the Torah had to inform us that her status changes drastically upon her marriage. Once she has forfeited the right to eat terumah there is no way she can regain this right unless the Torah legislates so specifically. This is why in verse 13 the Torah writes that if this daughter who had forfeited her right to eat terumah through marriage to a non-priest had become widowed or divorced she may again eat terumah in her father’s house. Rule number 12. דבר הלמד מענינו ודבר הלמד מסופו, “A legislative matter derived through study of its context or from its subsequent passage.” We find an illustration of this principle in connection with the laws of the Sabbath. The Torah writes (Exodus 16,29) שבו איש תחתיו, “let every man remain in his place;” this does not mean that one is not to move for the entire period of the Sabbath but that one must not distance himself from one’s home (starting from the city’s boundary) for a distance of more than 2,000 cubits (1300 yards approx.) in any one direction. This is an example of deriving something from the context in which the passage is written. Seeing that the Israelites had to walk up to that distance to collect the manna during the week days and there was no manna on the Sabbath, it is reasonable to interpret the word ממקומו, “from his place,” as meaning the distance he had to move in a certain direction on days other than the Sabbath. We now have to show an example of deriving legislation by studying a passage in conjunction with the passage following it. In Leviticus 18,6 the Torah writes: איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה, “any man shall not approach his close relative to uncover nakedness;” on the face of it this is a prohibition against sexual contact with any blood relative. Later on, in verses 7-18, the Torah spells out the list of blood-relations which are covered by the general statement in verse 6. This list enables us to derive which blood-relations are permitted as marriage partners, i.e. any not included in the verses 7-18. This is an example of what Rabbi Yishmael means when he says that deriving something from the end of a passage is a legitimate exegetical tool. Rule number 13 deals with two verses in the Torah which appear to contradict each other and which require a third verse for clarification. The Torah writes in Genesis 1,1 that “G’d created heaven and earth.” From this verse it appears as if the creation of the heaven preceded the creation of the earth. On the other hand, we read in Genesis 2,4: “these are the products of ....on the day the Lord G’d created earth and heaven.” This verse creates the impression that earth preceded heaven at the time of creation. We therefore need a third verse in Scripture which resolves this apparent contradiction. This verse is found in Isaiah 48,13: ”My own hand founded the earth, My right hand spread out the skies. I call upon them, let them stand up.” Another example of apparently contradictory statements in the Torah occurs in Exodus 20,22: “You have seen that I spoke to you out of the heaven.” This verse gives the impression that G’d’s voice at that time did not emanate from Mount Sinai but from the celestial regions. On the other hand, in Deut. 5,4 the Torah writes: “face to face the Lord spoke to you at the Mountain out of the fire.” The third verse which resolves the apparent contradiction is found in Deut. 4,36: “From the heaven He let you hear His voice to discipline you; on earth He let you see His great fire; and from amidst that fire you heard His words.” A third example of such a need for a third verse reconciling two apparently contradictory ones is the subject of consumption of fat and blood. In Leviticus 3,17 the Torah writes: “you must not eat any fat or blood.” This verse gives the impression that the prohibition applies equally to free-roaming beasts and to domesticated animals. On the other hand, in Deut 12,22 we read that the free-roaming beasts may be consumed (apparently without restriction). In Leviticus 7,23 the Torah writes that “all the fat of ox sheep or goat you must not eat.” This verse indicates that it is in order to consume the fat of free-roaming animals.
בבוקר, “in the morning.” a period from sunrise until the sun has spread its rays across the horizon. The universe was created during the day as we know from Genesis 2,4: “on the day the Lord G’d made earth and heaven.”
A kabbalistic approach: The word עצרת is a term describing the כנסת ישראל, the spiritual concept known as “Israel.” The reason that this term is an apt description is that (in colloquial parlance: ‘this people is where the buck stops.’) In other words, were it not for the concept represented by the Jewish people the whole universe would lack meaning and purpose. It is also an expression denoting מלכות, authority, dominion, such as in Samuel I 9,17 זה יעצור בעמי, “this one will rule over My people” (G’d speaking). The word occurs in that meaning also in Rosh Hashanah 16 meaning “crown-prince,” i.e. the prince who will assume the authority of the king. For the above-mentioned reasons Shemini Atzeret is a festival all by itself. We may see reflected in this day the practice that among the four species of plants with which we praise the Lord on the festival of Sukkot it is the etrog which represents the Jewish people and which is held separately, not being bound up with the other species. The Shemini Atzeret festival is perceived as the festival of the giving of the Torah which the Talmud always refers to as עצרת, meaning the festival of Shavuot, the recurrence of the calendar date on which the Torah was received. We find that the name עצרת is also applied by the Torah to the seventh day of Passover (Deut. 16,8) although that day is an integral part of the festival. In other words, the term appears in connection with all three pilgrimage holidays. What does all this mean? Just as the word שבת is applied by the Torah to the various festivals on various occasions to show that the כנסת ישראל is the “bride” of the Sabbath, [and that without this “bride” the entire legislation would be devoid of meaning, Ed.] so the word עצרת when used in connection with the festivals conveys the idea that the Jewish people, spiritually speaking, are the purpose of all these festivals. In kabbalistic terms, they are the יסוד [borrowed from the emanation by that name] “foundation,” without which the entire legislation of the festivals would lack meaning. David gave expression to this feeling when he composed the hymn of the Sabbath commencing with the words מזמור שיר ליום השבת, “a song to the Sabbath Day.” Naturally, he did not mean to address the “day,” [in fact this might have been idolatrous, Ed.] but he addressed the spiritual concept of כנסת ישראל which represents this emanation יסוד. When David similarly exalted למנצח על השמינית (Psalms 12,1) he referred to similar thoughts, i.e. calling כנסת ישראל as the concept which has not been upheld by its representatives on earth. It pays to consider the way G’d phrased the introduction to this special festival by saying עצרת תהיה לכם, similar to להיות לכם לאלו-הים, “in order to be your G’d.” The other festivals in this chapter were introduced as being לה', “for Hashem;” this one is being introduced as being “for you,” i.e. for the Jewish people. On the other hand, in Leviticus 23,36 the same day is described as עצרת היא, instead of as עצרת תהיה לכם. What is the difference? The explanation is that the words עצרת היא should be understood as עצרת של היא, not “it is a detention,” or some such, but it is the detention of היא, the word היא referring to the Sabbath, the companion of the “festival,” i.e. the Jewish people. The Sabbath is featured in a similar manner when the Torah wrote concerning it in Exodus 31,13: אות היא ביני וביניכם, “it is a sign between Me and between you.” When you consider this you will appreciate why the sages in the above-quoted Midrash referred to the meal on the eighth day as a “small” meal. It was an allusion to the letter ה in the word בהבראם, in Genesis 2,4 (compare author’s comments on this. One must remember that the various letters in the word היא appear at different times in smaller than usual script to make these points) as well as the small letter י in the word תשי in Deut. 32,18, and the small letter א in the word ויקרא in Leviticus 1,1. This is the mystical dimension of Berachot 48 that “nine adults plus one minor (usually understood as under-aged individual) may be combined to form a quorum for the sake of making a מנין enabling congregational prayer or use of the word אלוקינו when reciting grace after meals.” [This view is not halachically accepted. Ed.] This is also the mystical dimension of the verse quoting David (in Psalms 37,25) which we recite near the conclusion of the grace after meals prayer נער הייתי גם זקנתי, “I used to be a minor, though in the interval I have come of age and become old,” a verse recited by the שר של העולם, the angel Mattatron who runs the universe on behalf of the Lord. The prophet Isaiah refers to the period of the first Temple as such a “minor” (i.e. peopled by spiritually immature Jews) when he said (Isaiah 28,10) זעיר שם, זעיר שם, “now a little here, now a little there.” (Compare Yevamot 16 on the verse in Psalms 37,25).
ולא יהיה בבני ישראל נגף בגשת בני ישראל אל הקודש, “so that there will not be a plague among the Children of Israel when the Children of Israel approach the Sanctuary.” The plague will be prevented as the Levites ensure that the Israelites do not cross the line into sacred precincts which are out of bounds to them. You will find the word ישראל five times in this verse. Whenever the name of a person or group of persons is repeated in this fashion this reflects the extreme fondness of the author writing this comment about the people concerned. Our sages in Vayikra Rabbah 2,4 illustrate this point by means of the parable of the father who has a young son just about ready to begin his schooling. The father constantly inquires about his son whether he drinks properly, eats properly, sleeps properly, etc. This is why we also find that all matters pertaining to the Tabernacle have been written in the Torah five times (compare author’s comment on Exodus 35,1 where he points out that most matters have been written repeatedly). The reason the Torah wrote these matters five times was to correspond to the five Books of the Torah the Jewish people observe. These Books are what keep the world going, seeing the world was created with the letter ה, as we pointed out in connection with the under-sized letter ה in Genesis 2,4 בהבראם. These five Books were not designed for any nation other than the Jewish people. We know already that the Tabernacle was a microcosm of the terrestrial world so that referring to its details five times makes excellent sense.
This “move” of Avraham away from Bet El near there is not to be interpreted as an attempt by Avraham to separate from Bet El spiritually or to re-evaluate anything in his philosophy G’d forbid, but to “unify” the concept of Moriah with other basic concepts of Judaism. His ascent to the emanation הר is a logical continuation of his return to his spiritual origin which was מקדם, i.e. from a philosophical concept recognizing that G’d is the prime Cause of all things This is why the word מקדם follows the word ההרה in our verse. Immediately afterwards, the Torah writes לבית אל, “to Bet El.” In that instance “Bet El” symbolizes the emanation חכמה. The word or letter “Bet” in the expression “Bet El” is a reference to the letter “Bet” with which the Book of Bereshit (the Torah) commences. G’d recognized Moses’ philosophical and theological development when He praised him by saying בכל ביתי נאמן הוא, “he is thoroughly at home in all aspects of “My letter Bet” and what it stands for.”(Numbers 12,7) This is also what the prophet Micah had in mind (Micah 4,2) when he said לכו ונעלה אל הר ה' ואל בית אלוקי יעקב, “go-let us ascend to the “Bet” of the G’d of Yaakov.” The expression בית אלוקי יעקב in that verse is a reference to Moriah, the concept of the highest emanation which is termed 'הר ה. When the Torah continues with the words ויט אהלה, “he pitched his tent,” this is a reference to the emanation בינה, insight. This is why the word אהלה does not conclude with the customary masculine ending ו for “his,” but ends with the letter ה. This letter represents the first letter ה in the four-lettered Ineffable Name. The world was created by means of the power and energy which reposes in that letter. It represents the “King” who built the palace (the universe) employing His “architect” (the angel alluded to in the ה of the word בהבראם) “He created them using the letter ה.” (compare Genesis 2,4, as well as page 161 in this translation). The letter ה of that word represented the last letter ה in the Ineffable Name. The word ויעתק which can be read transitively as we explained, as well as intransitively, may refer to the עתיק יומין, (Daniel 7,9) “The G’d of pre-historic times,” a reference to the emanation כתר. Kabbalists will understand all this.
There is a simple reason for the barrenness of these three women. There were two reasons why Sarah was barren; I) in order that Ishmael should be fathered by Avraham. After all, she herself is on record as saying “G’d has prevented me from giving birth, etc., please sleep with my maid servant.” (Genesis 16,2). 2) This was in order for G’d to change her name and to demonstrate an important lesson. The name change was essential in order to teach her and all of us that just as G’d used the letter ה to create the physical part of the universe, so He uses this same letter to bring about changes in the laws of nature in that universe. The potency of the horoscopic influences on man’s (or woman’s) life was nullified by the substitution of the letter ה' in Sarai’s name (compare commentary on Genesis 2,4 בה-בראם). As to Rivkah’s barrenness, we know that Yitzchak was forty years old when he married her and that he was sixty when Esau and Yaakov were born. In other words, she lived with him for twenty years during which no mention is made of their praying to have children. G’d arranged her barrenness in order that Avraham should not experience the disappointment of seeing that one of his grandchildren became disloyal to his teachings. After all, G’d had assured Avraham (Genesis 15,15): “you will join your fathers in peace (of mind).” We have already pointed out that Ishmael became a complete penitent during Avraham’s lifetime. According to Baba Batra 16, Esau began his career as a wicked person on the very day Avraham died (and he sold his birthright). The reason Rachel remained barren for a few years was so that Bilhah and Zilpah could give birth to four of the twelve tribes (Dan, Naftali, Gad and Asher) prior to her becoming pregnant with Joseph.
If you will analyse the mystical dimension of the commandment of הקהל, you will find that just as the Shemittah year itself is an allusion to the 7th millennium during which our universe will revert to chaos, so the commandment of הקהל, which commences after completion of the seventh year alludes to the word לעשות in Genesis 2,4 which follows the report of the conclusion of the seven days of creation after the Torah had introduced the concept of the Sabbath. We also find in Psalms 92, the hymn dedicated by David to the Sabbath, that he speaks about the righteous who will flourish like the palm tree. (presumably after the seventh millennium) I have already dealt with the meaning of that psalm in connection with Genesis 2,2. The mystical dimension of the commandment of hakhel is that all people who exist at that time are called to appear before the Lord, the King of the universe. This is why this commandment had to be performed by the king. He represented the King in the celestial spheres. He had to read from the Torah (not the High Priest). This is reflected in the statement of the scholars of the Kabbalah who posit that before proceeding with the creation of the universe the Lord consulted His blueprint, i.e. the Torah. Another reason for reading from the Torah on that occasion was to remind the people that without Torah the universe cannot endure, just as it could not have been created without it. The reason the site for the fulfillment of the commandment is described as במקום אשר יבחר, “the place which the Lord will choose,” is that the Temple-site was the place whence the universe started being created. This is the meaning of Psalms 50,2: “for from Zion, perfect in beauty, G’d appeared.” As the sages say in Yuma 54: “the world was perfected starting with Zion.”
A Kabbalistic approach: it is possible to view this letter as alluding to the specially small letter ה in Genesis 2,4. Perhaps Moses wrote the letter ה here large, at the end of the Torah, as opposed to when he wrote it “small” at the beginning, in order to remind us that this is the letter (last letter of the tetragram) with which the Lord created the terrestrial universe. The extra large letter ה at the end of the Torah is an allusion to the extra small letter ה near the beginning (Genesis 2,4), to show that the large letter ה at the end provided the extra power needed for the small letter ה to create the universe with. The large letter ה in our verse is symbolic of the repentance of the souls; in other words the ultimate repentance by man made the creation of the universe a wothwhile project for the Lord. It is an accepted concept that when the Jewish people are full of merits they thereby reinforce the power of the Shechinah, whereas when they accumulate demerits, this power wanes somewhat. Moses asks the people by using the preface ה-לה', “are you going to be responsible by your deeds for reducing the power of the Shechinah, for making G’d feel that He wasted His time in creating man?” [freely translated. Ed.] The word זאת describes the attribute of G’d which would “suffer” through the iniquities committed by a people who are perverse, etc. This is why Moses added: “If only they would have drawn on the source of the attribute חכמה, they would have understood this and prevented it from coming about.” They would then have strengthened the attribute זאת instead of weakening it. The whole verse 29 refers to the fact that if the people had displayed the wisdom and intelligence generally attributed to them, they would have contributed to more knowledge all around as a result of which G’d’s image and attribute זאת would have been greatly enhanced. They would have considered the consequences of failing to do so. The line הלא הוא אביך קנך is read by the Kabbalists as if the word קנך had been vocalised “kinecha,” your nest.” The first small letter ה in the Torah we referred to is understood to refer to G’d as the “nest” of the universe, performing a function similar to that which the birds’ nests perform for their inhabitants. It is perceived as the foundation of the existence of the birds; where there is no nest, birds cannot develop. Some of these considerations are reflected in the commandment of שלוח הקן, the sending away of the mother bird before emptying her nest of its young. The last letter ה in this verse, i.e. הוא עשך, is a parallel construction to הוא עשנו ולו אנחנו, “He has made us and we are His” (Psalms 100,3). The word ויכוננך, “He has established you firmly,” means that G’d has constructed Israel in such a way that it may be rehabilitated.
A kabbalistic approach to the concept of בדבור אחד נאמרו: We explained that normally G’d’s legislation appears under the heading of Hashem, i.e. the attribute of Mercy being predominant. In the Book of Deuteronomy, this norm is reversed and Moses almost always speaks of ה’ אלו-היך, “the Lord your G’d,” i.e. a blend (of equal proportions) of the attribute of Mercy and the attribute of Justice. According to accepted norms the first set of the Ten Commandments should have been introduced by Hashem whereas in fact the first set of the Commandments is introduced by the uncharacteristic וידבר אלו-הים, “G’d spoke” (Exodus 20,1). G’d had employed only the attribute of Justice when He began to create the universe. When it came to creating man who was subject to His commandments G’d co-opted the attribute of Mercy in His creation as we explained in our commentary on Genesis 2,4 ב-הבראם. The letter ה alludes to this attribute of Hashem. We have explained that the universe was created by G’d employing 5 sounds. The universe was created in 6 days. The Torah was given on the 6th day of Sivan, and you find the name אלו-הים 32 times in the course of the Torah’s report of the creation. The revelation comprises 10 commandments [10 commandments plus 5 sounds plus five Books of the Torah, plus six days plus the 6th of Sivan add up to 32. Ed.] The Torah commences with the letter ב, concluding with the letter ל, another allusion to the 32 paths of wisdom of the Torah. All of these allusions are reminders of Who created the universe and Who gave us the Torah.
כי בחוזק יד הוציא ה' אתכם מזה ולא יאכל חמץ, “for with a strong hand G’d removed you from this (place) and therefore chametz may not be eaten.” What does the eating of חמץ have to do with the “strong hand” which G’d employed at the time of the Exodus? The verse simply wants to tell us that חמץ is a symbol of the attribute of Justice. Seeing that it was necessary for Israel to invoke G’d’s attribute of Justice against the Egyptians in order for themt to be redeemed, G’d forbade them the consumption of חמץ at the time when we commemorate the Exodus so that we would steer clear of putting our faith in the attribute of Justice as an attribute which acts on its own. Were we to do this we would be guilty of heresy. It would have been easy to conclude that G’d invoked only the attribute of Justice as both He and His heavenly tribunal co-operated in the downfall of the Egyptians. Compare Rashi (based on ancient manuscript of Tanchuma Bo 17). This is also why when G’d created the world the Torah first writes: “at the beginning G’d created heaven and earth” (Genesis 1,1), whereas later (Genesis 2,4) the Torah speaks of: “on the day the Lord G’d made earth and heaven.” [The second formulation includes G’d’s heavenly tribunal. Ed.] This is also the deeper meaning of Isaiah 48,13: “also My hand founded earth, and My right hand spread out the skies.” G’d’s “hand” and G’d’s “right hand” are mentioned separately. Also the word אף is an indication that some other force cooperated with G’d at a certain stage after the beginning. It indicates that not only the “hand” was involved in the creation. It was therefore necessary at this juncture for the Torah to tell us that also ה' was involved in the Exodus, not only the יד, i.e. the attribute of Justice. To remind us of this for all future time, the consumption of חמץ is forbidden on these seven days on which we commemorate the Exodus and the fact that it involved the downfall of our oppressors. This is the mystical dimension of the prohibition of eating חמץ. This explains why the Torah reserves the karet penalty for anyone who deliberately violates this commandment. Eating חמץ on Passover is equivalent to a serious act of heresy, denial of Jewish history; as such the person who does so has read himself out of his people, so to speak. This is why G’d removes him from the Jewish people at death, (12,15) i.e. in compliance with the sinner’s wishes
הבאים אחריהם בים, “who were coming behind them in the sea.” The rule for writing a Sefer Torah stipulates that six words must be written at the beginning of a page. The easy way to remember these six words is by their respective first letters, הי'ה שמ'ו. The words in question are ב-ראשית, י-הודה (אתה יודוך)-באים (אחריהם) ש-מור ושמעת מ-וצא (שפתיך) ו-אעידה (בם) .ה- It is possible that the reason that just these six words need to be written at the beginning of a page is that they contain an allusion to a renewal of the whole process of creation which the Exodus of the Jewish people from Egypt represented. G’d was “riding in the highest heaven, בערבות.” The two words formed by the acrostic of the six words we mentioned are taken from Psalms 68,5: שירו לאלו-הים זמרו שמו סלו לרוכב בערבות ביה שמו ועלזו לפניו, “Sing to G’d, chant Hymns in His name; extol Him Who rides the clouds.” It is interesting to observe how the allusion in the letter ה of the acrostic בי''ה ties in with what Moses sang in his song עזי וזמרת יה. This is why he repeated the words מי כמוכה ה' twice. The letter ה in the word ביה in Psalms (68,5) and the extra letter ה at the end of the word כמוכ-ה (15,11) allude to the first and last letter ה in the tetragram respectively. The first one is at the same time the last one in the list of the ten emanations, a reference to the attribute of Justice, referred to in מי כמוכה באלם, i.e. a defective spelling of אלהים in 15,11. Moses referred to the מלאך האלו-הים who had taken up position behind the Israelites. We have discussed this in detail on 14,19. He is referred to here also as הבאים אחריהם בים, meaning that G’d’s salvation of the Israelites at the sea occurred by means of that attribute, that angel. According to our sages in Menachot 29 the word ב-הבראם in Genesis 2,4 is equivalent to the Torah having written ב-ה בראם, that G’d created the universe with the letter ה of the tetragrammaton. Another explanation is that the re-arrangement of the word בהבראם results in the word באברהם, meaning that the merit of Avraham (in the future) was responsible for G’d creating the world. [Just as the eventual existence of Yaakov was the reason G’d saved Avraham from Nimrod’s furnace (compare Isaiah 29,22) although Yaakov had not yet been born, so G’d found it worthwhile to create the world in order for a human being of Avraham’s caliber to come into existence. Ed.] You will find that in the previously mentioned six words of the Torah which must always be written at the beginning of a page, the second letter in each of the first five of these words when read as an acrostic forms the name אברהם. The sixth word, i.e. ואעידה is used to symbolize the 6 directions in the universe, i.e. north, south, east, west, up, and down. In other words: these six directions came into existence due to the merit of Avraham. The entire concept is a brilliant illustration of the words of the psalmist (Psalms 89,3) עולם חסד יבנה, that the whole universe was founded on the concept of חסד, i.e. Avraham’s outstanding virtue.
A Midrashic approach(Shemot Rabbah 2): “wherever a paragraph is introduced with the word אלה, this signifies that there is no conceptual linkage to what was written now to what had preceded it immediately before. On the contrary, what follows is a contrast to what preceded it. Examples are Genesis 2,4: “these are the descendants of heaven and earth.” Up until then the Torah had described new creatures; from this point on it describes derivatives of existing creatures. It is as if G’d had said: “the former ones I did derive satisfaction from, the ones following them I did not derive satisfaction from.” “These are the descendants of Noach (Genesis 6,9).” By writing the introduction אלה, the Torah hints that the descendants of prior generations such as those of the generation of Enosh and the people who had to be killed during the deluge did not have much in common with the descendants of Noach. We find something similar in Genesis 37,2: ”these are the descendants of Yaakov.” Here too the Torah wants to draw a dividing line between the descendants of Esau and those of Yaakov. On the other hand, wherever a paragraph commences with the word ואלה, this indicates that what follows is sort of a continuation of what had been related previously. When the Book of Exodus commences with the words ואלה שמות בני ישראל, the Torah endeavours to pick up the thread about what we had learned about Yaakov’s sons in the Book of Genesis, a story which had been interrupted by Israel’s death and burial. The Torah wishes to describe the children of Yaakov as sharing in the virtues which distinguished their illustrious father. Here too, the words ואלה המשפטים, indicate that just as the commandments engraved on the Tablets were received at Mount Sinai, what will be related from here on in was also received from G’d by Moses at Mount Sinai. The Torah comprises laws at its beginning, in the middle, and at the end (Shemot Rabbah 30,3). In Exodus 15,25 we were told that G’d gave laws to the Jewish people at Marah; moreover in 18,2 the Torah stated that judges were to be ready to dispense justice at all times convenient to the litigants. Now, after the giving of the Ten Commandments the Torah continues to present the Jewish people with a list of laws. The words ואלה המשפטים and what follows provide the framework for the Ten Commandments which were both preceded by pieces of legislation and followed by more pieces of legislation. This is what Solomon had in mind when he wrote in Proverbs 8,20: “I walk the path of righteousness, in the path of justice.” Another approach (Shemot Rabbah 30,9): when David said in Psalms 147,19: “He issued His words to Yaakov, His statutes and social laws to Israel,” you have to carve up this phrase as follows: the words: “He tells His words to Yaakov” refer to the Ten Commandments; the words: “His statutes and social laws to Israel,” refer to our portion here, the one which commences with the words ואלה המשפטים; the words לא עשה כן לכל גוי ומשפטים, mean that “He did not do so” (give social laws to all other nations). However, He did give to Adam, and thereby to all of mankind, six statutes. When Noach appeared, He added a seventh commandment, אבר מן החי. [seeing that after the deluge mankind had been permitted to eat meat and to kill animals in order to provide themselves with meat, this prohibition of eating flesh taken from living tissue, from a live animal had to be given at that time. Ed.] When Avraham appeared on the stage of history an eighth commandment, circumcision of the males at eight days of age, was added to the existing range of commandments. With the advent of Yaakov, and after his successful encounter with the guardian angel of Esau, a ninth commandment, that of not eating the femoral sinew was introduced. When Israel stood at Mount Sinai they were given the Ten Commandments which symbolized the remainder of the Torah. This is the meaning of the words כף אחת עשרה זהב מלאה קטרת, (Numbers 7,14). The allegorical meaning of that phrase is: “the Torah which was given to the Jewish people from the hand of G’d to the hand of Moses is אחת, “one,” consisting of עשרה, “Ten Commandments” which in effect are מלאה קטרת, “filled with incense” a word totaling 613 (when exchanging the letter ר for the letter ד when using the system of א'ת, ב''ש etc. (compare our comments on Exodus 20,16 on the section dealing with the letter קוף being a natural alternative for the letter ד) When the Israelites stood at Mount Sinai and said: “all that the Lord has said we shall do and we shall hear,” He said to them: “here the whole Torah has been given to you.” This is what David said in Psalms 147,19 that “G’d had not given all these righteous laws to any other nation.” Rabbi Eliezer said: “when there is justice down here on earth, there is no justice in the heaven above (i.e. there is no need to apply the attribute of Justice in the celestial regions). When there is no justice on earth, then G’d has to invoke the attribute of Justice in the celestial regions” [to compensate for the absence of justice on earth. Ed.] G’d said: “if I had been required to invoke the attribute of Justice for even a single hour, the universe would not have been able to continue to exist.” This is what Isaiah had in mind when he said (Isaiah 27,4) “if I were to have to march into battle, I would have to burn all of it.“ (the vineyard which serves as Isaiah’s simile). Isaiah explains in the following verse: “But if he holds fast to My refuge, He makes Me his friend, He makes Me His friend.” The prophet means that if man, i.e. Israel, will cleave to Torah law then all will be well. This is also what the sages (Tanchuma) had in mind when they said that Israel would not have lost its independence had they not failed to observe the laws of the Torah and the maintenance of a fair judicial system. They were punished by what is described in Job 4,20 as “shattered between daybreak and evening perishing forever unnoticed.” This is what would happen if the ordinances G’d placed before the Israelites in our portion would be ignored by them.
ומראה כבוד ה' The words 'ומראה כבוד ה are an expression for the Shechinah. Our sages refer to the phenomenon as שכינה, whereas the Torah calls it 'כבוד ה'. When we read in Psalms 85,10 לשכון כבוד בארצנו, “to make His glory dwell in our land,” the reference is to the Shechinah, which is also another name for the attribute of Justice known as יד, the attribute (tool) used by G’d to create the universe. This is what Isaiah 45,7 had in mind when he said ואת כל אלה ידי עשתה, “My hand has made all these (phenomena).” All the phenomena which between them make up the universe were described by the prophet simply as אלה, “these.” All of these are creations of the attribute of Justice. This is why Isaiah 66,2 refers to them as ויהיו כל אלה “all of these (phenomena) came into existence.” We find similar expressions in connection with the creation of the universe in Genesis. The word אלה appears in Genesis 2,4 אלה תולדות השמים והארץ, “these are the products of the heavens and the earth.” The word אלה in that verse includes all that had been created both in the celestial spheres as well as what had been created in the terrestrial spheres. Even when enumerating these phenomena in detail we find the expression אלה describing them. These are the phenomena in question in detail: “light, darkness, the Torah, Justice, the in-gathering of the exiles, Israel, the earth’s produce, rainfall. There is a verse describing each phenomenon as a product of G’d’s creative activity, Isaiah 45,7 writing: “I form light and create darkness, I make weal and create woe; I the Lord do all these things." The verse describing G’d as creating the Torah is found in Exodus 20,1 וידבר אלו-הים את כל הדברים האלה, “G’d said all these things.” Justice is referred to in 21,1 ואלה המשפטים אשר תשים לפניהם “and these are the judgments you are to set before them.” The word אלה appears in conjunction with Israel in Genesis 49,28 כל אלה שבטי ישראל שנים עשר, “all these are the tribes of Israel, twelve in number.” The word אלה occurs in connection with the in-gathering of the exiles in Isaiah 49,12: הנה אלה מרחוק יבואו והנה אלה מצפון ומים ואלה מארץ סינים, “here: ‘Look these are coming from afar, these from the north and the west; all these from the land of Sinim.’” We have another verse on this subject in Zecharyah 8,12: ואמרת בלבבך מי ילד לי את אלה ואני שכולה וגלמודה גולה וסורה ואלה מי גדל הן אני נשארתי לבדי, אלה איפה הם? “And you will say to yourself, ‘who bore these for me when I was bereaved and barren, exiled and disdained; by whom then were these reared? I was left all alone- and where have these been?’” We have a verse in which the word אלה also appears in connection with the earth’s produce, i.e. Zecharyah 8,12: כי זרע השלום הגפן תתן פריה והארץ תתן את יבולה והשמים יתנו טלם והנחלתי את שארית העם הזה את כל אלה, “but what it sows shall prosper; the vine shall produce its fruit, the ground shall produce its yield, and the skies shall provide their dew. I will bestow all these things upon the remnant of this people.” The rain too is mentioned in a verse containing the word אלה in Jeremiah 14,22: היש הבלי הגוים מגשימים ואם השמים יתנו רביבים הלא אתה ה' אלו-הינו ונקוה לך כי אה עשית את כל אלה, “Can any of the false gods of the nations give rain? Can the skies of themselves give showers? Only You can, O Lord our G’d! So we hope in You for only You made all these things.”
ועשית חשן משפט מעשה חושב, “you shall make a breastplate of judgment of a woven design.” He would weave a cloth made of blue wool, purple wool, scarlet wool and linen. He would take one thread of gold and make a strand of the other six-threaded strands of materials so that each would have a seventh golden thread. This is the meaning of the words: תכלת וארגמן ותולעת שני ושש, (compare Maimonides Klei Hamikdash 9, 5-6). This is based on the words וירקעו את פחי הזהב וקצץ פתילים לעשות בתוך התכלת ובתוך הארגמן וגו', “they hammered out sheets of gold and cut threads to be worked into designs among the blue, the purple,” etc. (39,3). This teaches that the golden thread was folded over amongst the other materials, like a double thread. The length of the breastplate was 2 zeratot, (22 cm approx), its width 1 eret. It was folded over so that it would look square from the front. There were four rows of three gemstones on it, each gemstone being square. The names of the tribes were “inscribed chemically” each tribe’s name in accordance with the colour gemstone reflecting its individuality. Reuven’s name was inscribed on the stone called אודם, Shimon’s on a stone called פטדה, etc., etc. In addition to the names of the twelve tribes the names of the patriarchs Avraham, Yitzchak, and Yaakov were also inscribed plus the words שבטי ישורון. These additional words were distributed between the various stones so that, for instance, the stone אודם with the name Reuven had an additional letter א as part of the name אברהם, whereas the stone פטדה which had the name שמעון inscribed on it also had a letter ב added as the second letter in the name אברהם, and so on. A stone with a short name such as גד, for instance, had the word שבטי of שבטי ישורון added seeing that there was enough space for this. The stone with the name אשר had in addition the letters ישר of the word ישורון inscribed on it, whereas the stone with the name יוסף had the last three letters of the word ישורון inscribed on it also, so that each stone had a total of six letters making an overall total of 72 letters. These 72 letters corresponded to the great name of the tetragram when it is spelled in all its 24 permutations. The six days of creation comprised a total of 72 hours of daylight, the number of hours during which the universe and all that is in was created (no creation took place at night.). We know this as the Torah speaks of ביום עשות ה' אלו-הים ארץ ושמים (Genesis 2,4), “on the ‘day’ Lord G’d made earth and heaven.” This number 72 has also been alluded to in Psalms 89,3 where David speaks about the world having been built on the attribute חסד, loving kindness. The numerical value of the word חסד is also 72. We infer from these verses that the world which has been created in 72 hours of creative activity by G’d is maintained due to the merit of the twelve tribes of Israel, i.e. the 72 letters inscribed in the breastplate of the high Priest.
I have also explained that at the time the universe was created the attribute Hashem was “co-opted“ by the attribute of Justice as demonstrated by the letter ה in the word בהבראם in Genesis 2,4.
והלחות מעשה אלו-הים המה, “and the tablets were G’d’s handiwork.” The reference is not to G’d’s “manually” having made the Tablets, but that they came into existence at a verbal directive of G’d just as the world came into existence by verbal directives of G’d, i.e. בדבר ה’ שמים נעשו, “by the word of the Lord the heavens were made” (Psalms 33,6). A similar expression is used in Genesis 2,4: ביום עשות ה’ אלו-הים ארץ ושמים, “on the day the Lord G’d made earth and heaven.”
It is also possible to understand the word משכן as derived from the word המשכה, “conduct, continuation, etc.” This would symbolise the fact that the terrestrial Tabernacle was an extension, a continuation of the Tabernacle in the celestial regions. The Temple in our regions draws on the spiritual input from the Temple in the celestial regions. The Temple in those regions is known as זבול, this is why Solomon said in his prayer at the consecration of the Temple he had built: בנה בניתי בית זבול לך, “I have most certainly built for You” (a house which parallels the בית זבול). This is also the mystical dimension of Judges 5,14 ומזבולון מושכים בשבט סופר, “and from Zevulun who so far were only engaged as scribes.” (In this instance they joined the battle against Siserah and his chariots, though they were basically not warriors. Ed.) The message Devorah conveys is that the spiritual inspiration which scribes such as the members of the tribe of Zevulun could draw on from celestial sources they employed in helping their people in that battle. The word סופר in that verse is an allusion to the ספירות, the emanations which G’d used in the creation of the universe. No doubt, Devorah referred to the lowest emanation, מלכות, the one which is part of the עולם העשיה, our own terrestrial universe. Just as the Torah spoke of “the day on which the Lord G’d made (finished) the universe” (Genesis 2,4), saying also that when G’d reviewed His handiwork at the end of the six days “He saw that it was very good” (Genesis 1,31), so when the Tabernacle was completed the Torah writes: “It was on the day Moses completed the Tabernacle” (Numbers 7,4), as well as 39,43 “when Moses took a look at all the work and here they had performed it (i.e. it was good).” Just as the creation of the world did not interfere with the Sabbath, the day of rest, so the building of the Tabernacle was not allowed to interfere with the Sabbath legislation, i.e. no work was performed for it on the Sabbath. This is the reason the Torah wrote in connection with the report about the construction of the Tabernacle that “work shall be performed (on it) during six days,” (excluding the Sabbath). Just as the world as we know it is slated to be destroyed before it is going to be renewed after a period our sages describe as 1000 years of Sabbath (Sanhedrin 96), so both the Tabernacle and the Temple were slated to be destroyed only to be rebuilt in due course. Just as after the creation of man and his having been placed in the garden G’d commanded him to observe certain rules and not to eat from the tree of knowledge, so we find that Moses issued certain instructions in 36,6. Just as G’d had told the universe to stop continuing to expand, i.e. He said די, “enough” (Bereshit Rabbah 46,2), so Moses also declared the contributions for the Tabernacle as being sufficient and ordered the people to stop bringing more, the Torah saying והמלאכה היתה דים, “and there were sufficient materials, etc.” (36,7). According to a kabbalistic interpretation the word מלאכה instead of something more appropriate, meant that it referred to the מלאכת שמים וארץ, the work of constructing heaven and earth, i.e. the Tabernacle was a replica of the creation of heaven and earth.
Whatever the sages mentioned in the Midrash we just quoted which states that the Tabernacle was equivalent to a microcosm, may be understood as a generalization. There are, however, many details which are capable of being derived from the generalizations we mentioned. In connection with the verse אלה תולדות השמים והארץ, “these are the derivatives of heaven and earth,” Bereshit Rabbah 12,9 states that from the word בהבראם, which appears immediately after these words we can derive that G’d employed the letter ה at the end of the tetragram as the tool with which He created the world, (seeing that that letter was not necessary in that statement). We may perhaps find something parallel in connection with the Tabernacle in the verse אלה פקודי המשכן, i.e. that the letter ה in the word המשכן, is also an allusion to the presence of the attribute כבוד being present in the Tabernacle, i.e. the Shechinah. The last letter ה in the tetragrammaton represents that attribute. This may be further alluded to by the fact that the subject of the Tabernacle occurs five times in the Torah. I have already explained this at the beginning of Vayakhel. The relationship of the words משכן-שכינה-כבוד is further illustrated in the verse לשכון כבוד בארצנו, “for the attribute of Kavod to dwell in our land” (Psalms 85,10). Just as the world had been planned before being actually created within a space of six days, so the Tabernacle had been planned before being actually constructed. When the Torah speaks about the planning stage of the Tabernacle it writes: לחשוב מחשבות, “to plan designs” (31,4), whereas subsequently it speaks of לעשות, “to carry out (such designs).” Just as the world itself was not a product of externally imposed conditions, so the Tabernacle was a structure built by the free-willed donations of the people constructing it. The Torah underlines this when it writes אשר ידבנו לבו, “whatever his heart will prompt him to donate” (Exodus 25,2). Just as the name of G’d is mentioned at every stage of the creation including His holy name, the tetragrammaton (Genesis 2,4) at the end of the creation of the world, so His name is mentioned repeatedly during the Torah’s report of the construction of the Tabernacle, including G’d’s ineffable name כי ענן ה' על המשכן, “for the cloud of Hashem was above the Tabernacle “(40,38). Just as G’d employed two separate attributes of His when creating the universe, i.e. the attribute of Justice and the attribute of Mercy, so the Tabernacle was constructed principally by two different craftsmen, Betzalel and Oholivov. The former was from the tribe of יהודה representing the attribute of Mercy, whereas the latter was a member of the tribe of דן, representing the attribute of דין, Justice.
הוא אהרן ומשה, “the same Aaron and Moses, etc.” Aaron was mentioned here ahead of Moses seeing he was the older of the two brothers. In verse 27, the Torah lists Moses ahead of Aaron seeing that he was greater than his brother in stature as prophet. We find that the Torah sometimes mentions Joshua ahead of Calev (Numbers 14,38), whereas at other times it mentions Calev ahead of Joshua (Numbers 14,30). Joshua was greater than Calev seeing he was a prophet. Calev was greater than Joshua by genealogy, seeing he was from the tribe of Yehudah. We also find something similar when the Torah mentions heaven and earth. In Genesis 1,1 the Torah mentions heaven ahead of earth seeing that disembodied celestial beings are more distinguished than creatures who require a body in order to be functional. They also enjoy infinite life as distinct from creatures on earth. On the other hand, in Genesis 2,4 the Torah lists the earth ahead of the heaven. The reason is that the Holy Temple and the Shechinah are at home on earth rather than in the heaven. The reason the Torah repeats (verse 28) “it was on the day that G’d spoke to Moses and Aaron in the land of Egypt,” is because earlier (verse 13) it sounded as if the command to release the Israelites from Egypt was addressed to both Moses and Aaron. The Torah wants to clarify that the verbal instructions for this were issued by G’d only to Moses. Moses relayed them to Aaron.
Know that actually the Torah should have written ויקרא ה' אל משה ויאמר אליו; the fact that the subject of who was speaking i.e. the Lord, was not mentioned indicates that although the Book of Leviticus is a Book in its own right, it is an integral part of what came before it; the entire Torah is one continuous document, a single structure. The word ויקרא is simply a reference to the attribute of כבוד which was last mentioned in Exodus 40,35 when the Torah wrote that this attribute filled the Tabernacle. The attribute which called to Moses was the “small” letter א in the word בהבראם In Genesis 2,4. In order to make this clear the letter א in the word ויקרא here is also written small. When the Torah continues with מאהל מועד, “from the Tent of Meeting,” our sages in Torat Kohanim 1-2,10 state that the voice of G’d reached only the walls of the Sanctuary and was not audible outside. In order that we should not think that this was due to the voice of G’d being weak, close to a whisper, the Torah wrote הקול with the letter ה in front to teach us that the voice was powerful but that G’d deliberately restricted the sound waves to the inside of the Tabernacle. We have other verses in Scriptures where the word קול ה' occurs, such as in Psalms 29,4-5 קול ה' בכח, קול ה' בהדר, קול ה' שובר ארזים “the sound of G’d’s voice is power; the sound of the Lord’s voice is majesty; the sound of the Lord’s voice breaks cedars, etc. etc.” The letter ה in our verse before the word קול, while referring to a voice which is familiar to us from other occasions, did not mean that the voice of G’d was especially overpowering such as at Mount Sinai, but it simply meant that it was neither weak nor eardrum-shattering. If this is so, why did the Torah write מאהל מועד, “from the Tent of Meeting,” if the voice was not actually heard beyond the walls of the Tabernacle? The fact is that we encounter something similar in Ezekiel 10,5 where the prophet writes: “and the sound of the wings of the cherubs was heard up to the outer courtyard as the voice of El Shaddai when He speaks.” Another verse in which the voice of G’d is mentioned is in Ezekiel 1,24: “Then I heard the sound of their wings like the sound of great waters, like the sound of Shaddai as they moved, the sound of the words like the sound of the company; when they halt they release their wings.” The meaning of these verses is that the prophet Ezekiel compared the heavenly voice to four different phenomena; 1) he compared it to large bodies of waters the sound of which is steady, continuous; 2) he compared it to the voice of Shaddai, a voice which is neither too loud nor too weak. 3) The words “to the sound of a company (of angels) when they halt they release their wings,” describes the variety of sounds. 4) “The sound of a camp,” describes the sounds of the trumpets when the people in the camp are being alerted to break camp, etc. The remarkable thing was that this voice did not penetrate beyond the walls of the Temple’s courtyard. The meaning of כקול אל שדי בדברו in Ezekiel 10,5 is: “similar to the voice of the G’d Shaddai when He was speaking,” It is a reference to the voice of G’d speaking during the revelation at Mount Sinai. That voice had been described as קול גדול ולא יסף, “a great sound which would not be repeated,” in Deut. 5,19, and as נפשי יצאה בדברו, “my soul departed when He spoke” in Song of Songs 5,6. At the time of the revelation G’d’s voice was inaudible beyond the confines of the camp of the Israelites, whereas here it was inaudible beyond the confines of the Tabernacle. The sound of the wings of the cherubs in Ezekiel’s vision were not audible beyond the walls of the courtyard of the Temple. When you study the beginning of the Book of Samuel where Samuel is described as being called and the High Priest Eli had not heard the voice which called Samuel, he answered him: “go back to sleep” as he had thought that Samuel had mistakenly though that he, Eli, had called him (Samuel I 3,4). Eli thought hat Samuel’s imagination had played a trick on him. When Samuel experienced a second call Eli realized that Samuel had not imagined the call, but Eli was still not certain whether Samuel had heard a human voice or a divine call. In either event, he, Eli, had not heard any voice. This is why he told Samuel again to lie down and to continue sleeping. Only when Samuel reported hearing a voice calling him a third time did Eli understand that this was a heavenly voice. In the interval Eli had made a point of listening closely, and when he noted that Samuel had heard a voice which he himself had not heard, he realised that an angel had called to Samuel. This is the meaning of “Eli understood that G’d called to the lad” (3,8). Just as we find that voices heard by the prophet addressed by G’d or His angel are not heard by those whom G’d does not address, the same is true of visions which prophets are shown. G’d may show something to a person whom He has selected for that purpose, whereas others standing at the same spot will not experience the vision at all. We have clear proof of this in Daniel 10,7 where Daniel reports a vision he saw (obviously while awake and in the company of others) which the people next to him did not experience. This explains why the plagues inflicted by G’d upon the Egyptians were not noticed by the Israelites as affecting them at all. This was particularly true of the plague of darkness where the Torah states that the Israelites could even see in the very houses in which the Egyptians felt a palpable darkness so that they were unable to move (Exodus 10,23). Rabbi Saadyah Gaon, in his Emunot Ve-deyot describes the matter in approx. these words: “it is clear that the sound (voice) which the prophet hears is a sort of new creation by the Lord. Whereas ordinary prophets heard this voice of G’d through an angel who was the intermediary, Moses heard it without needing recourse to an angel as his intermediary. In other words, Moses himself took the place of the angel. This is what the Torah meant when it wrote that G’d spoke to Moses “face to face.” This is also what the Torah meant when it reported about Moses אשר ידעו ה', “with whom G’d was on intimate terms.” To remind us of this for all times, the Torah wrote (Deut. 34,10) that “never again did there arise a prophet of the unique qualities of Moses.” Moses was in a class by himself as prophets go through three distinctive features: 1) his prophetic insights were received without intermediary. 2) He was able to respond to prophetic visions immediately, without trepidation, without feeling physically weakened by the mere fact that he had experienced a call from G’d or a vision. Even great prophets such as Isaiah and Ezekiel describe that they were overwhelmed by their visions (Isaiah 6,1, and Ezekiel 1,28). Moses could immediately involve G’d in a dialogue as we know from Exodus 18,19: “Moses would speak and G’d would respond.” 3) Moses saw his prophetic visions by means of a single מחיצה, “screen, or filter, ”whereas other prophets’ visions had been filtered through no fewer than 9 such screens (based on Vayikra Rabbah 1,14). The fact that Moses did not need multiple “screens” or “mirrors” making such visions into riddles is spelled out in Numbers 12,8. On the other hand, Ezekiel and Daniel, for instance, needed 9 such “filters.” (They are quoted as using these words “such as the vision which I have seen no fewer than nine times for the same vision.” (Ezekiel 43,3). The word “vision” is in the plural on one occasion). The same is true in Daniel 10,5, 10,7-8. What Ezekiel and Daniel saw as מחיצות, barriers or filters, is described in the Torah by the word חידות in the verse from Numbers 12 which we quoted earlier. Thus far Rabbi Saadyah gaon.
אלה המצות אשר צוה ה' את משה אל בני ישראל בהר סיני, “These are the commandments which the Lord commanded Moses for the Children of Israel at Mount Sinai.” In the Jerusalem Talmud Shabbat 13,3 Rabbi Ilah comments on the words אלה המצות in our verse that if the Israelites will perform these commandments in accordance with the rules applying to them, i.e. “as commandments,” then they are מצות, if not they are not accounted as מצות. Our sages in Sifra Bechukotai 13,7 use these words as the basis for the principle that no prophet is allowed to add (permanently) another commandment to the Torah over and above the ones that have been recorded. They understand the words אשר צוה ה' את משה as a hint that G’d did not need any messenger beyond Moses to communicate His laws to the people. [In other words seeing that no prophet will attain the stature of Moses no other prophet would be entrusted with new and additional legislation. I suspect these are interpretations aimed at the Christians who see Jesus as superseding Moses and updating the Torah. Ed.] The words אל בני ישראל are understood as “as an opportunity for the Israelites to acquire merits by performing the commandments.” The words בהר סיני, are a reminder that all of these commandments were promulgated at Mount Sinai. Thus far Sifra. The point of that Midrash is that the headline אלה המצות was intended by the Torah to tell us that these commandments are of a permanent nature, effective throughout the generations. The word אלה has a connotation of pointing at something enduring indefinitely. One such example is the verse (Genesis 2,4) אלה תולדות השמים הארץ, “these are the developments of heaven and earth,” both phenomena which endure indefinitely. We find the word אלה applied also to the Jewish people in Numbers 2,32, indicating that they, just as heaven and earth, will endure indefinitely. Basically, our verse tells us who commanded all these laws and who was the man who conveyed them to the Jewish people, to whom he conveyed them and where G’d had spoken to Moses “face to face.” First the Torah speaks about the commandments themselves to indicate that they rank highest in the matters discussed here, a reminder that the people had had a visual and aural revelation of an attribute of the Lord while they were at Mount Sinai. They saw manifestations which resulted from G’d’s descending on the mountain, the fire, the smoke, etc., and they heard G’d’s voice out of the fire. The purpose of these manifestations was primarily to make G’d’s messenger, Moses, believable beyond question when he related all these commandments. G’d did not want to rely only on the various miracles which Moses had performed and would still perform but He wanted the people to be eye witnesses to the source of all this legislation. The Torah added the words את משה to testify that the people had accepted the Torah, a Book which had preceded the existence of the universe, i.e. as Bereshit Rabbah 1,5 phrased it: “before any of the mountains had been born.” Both the concept of Torah and the concept of the Jewish people had preceded the creation of the universe. The words בהר סיני are a reminder of all the overpowering experiences the people had been privy to as mentioned again in Deut. 33,2 and Psalms 68,18.
ויברא אלוקים את האדם בצלמו, the expression ברא, i.e. a totally new creation, refers only to man’s soul, as indicated by the word בצלמו, in G’d’s image, something that had not yet been created. The Torah wanted to draw a line of distinction between the construction of man’s body and that of his soul. When describing the construction of man’s body, (chapter 2 verse 7), the wording is וייצר אלוקים את האדם עפר מן האדמה, “G’d fashioned man from dust of the earth, etc;” the expression יצר is not one that can be applied to something abstract such as the soul. However, the word עשה, מעשה, is applicable both to bodies and to abstract beings such as souls. As far as the verse (Zecharayh 12,1) ויוצר רוח אדם בקרבו, “He fashioned man’s spirit inside of him,” is concerned, the prophet referred to an instrument used by the body, something like the heart of the brain. These organs are instruments supporting the power of the spirit. The reason why, at this point the Torah (Moses) did not mention the making of man’s body, is because it is mentioned in the paragraph beginning with the words אלה תולדות השמים והארץ. (Genesis 2,4) In that paragraph some other details are mentioned which have been omitted at this point in order to refer to them in that passage in chapter 2. The whole story mentioned there also belongs to the report of what had transpired during these 6 days of creation.
בראשית ברא אלוקים, let the “intellectuals” realize that all the words of our sages and their interpretations are true and accurate. This is what the Talmud (Shabbat 63) had in mind when it quoted Rav Kahane saying that he had studied the Talmud until the age of 18 and had not yet appreciated that although the laws of the Torah are derived from the text, none of the interpretations are such that they can uproot the plain meaning of the text. They are based on anomalies in the text, not on the text itself wherever the law derived from the Torah appears to conflict with the plain meaning of the text. One example is Genesis 2,4 where the word בהבראם, a most unusual construction, used by the sages to declare that the world was created “for the sake of, or with the help of אברהם,” (Bereshit Rabbah 12,9) seeing that the letters in that word are the same as the ones in the name אברהם, [though in a different sequence. Ed.] I shall list the explanations of earlier commentators of old, in order to demonstrate why I did not follow in their footsteps. Some scholars understand the first verse to mean that “at the beginning G’d created heaven and earth.” This is an erroneous explanation, seeing that water preceded the creation of heaven and earth as we know from verse 2 where “the spirit of G’d” is described as already “hovering over the surface of the water.” Moreover, the Torah did not write בראשונה, which would have been appropriate if it had wanted to tell us that heaven and earth preceded all other phenomena in the universe. The word בראשית is in a construct mode, as in Genesis 10,10 ותהי ראשית ממלכתו בבל “the mainstay of his kingdom was Babylon.” A construct mode like this cannot describe the commencement of something but refers to something already in existence. As to the scholars who understand the word as equivalent to the word תחלה in Hoseah 1,2 i.e. so that it would mean “at the beginning G’d created the heaven,” i.e. before He created heaven and earth there was chaos, darkness on the face of the water, etc., so that it emerges that water had been created first, this too is nonsense. How could the Torah refer to a state of the earth prior to creation of the heaven? The plain meaning of the text is, as occurs many times, that something may be mentioned first in one instance although elsewhere this same phenomenon is mentioned as having occurred at a later stage. In Genesis 9,18 we are told about the three sons of Noach who left the ark after the deluge being Shem, Cham and Yephet, and the Torah adds that Cham was the father of Canaan. Although the information about Canaan is quite out of place at this juncture, the fact that later on the Torah tells us that Noach cursed Canaan, makes it necessary to mention him here, as otherwise we would not have known who this Canaan was whom Noachh cursed in verse 25 of the same chapter. We have a similar situation in Genesis 35,22 where, although Reuven’s conduct with Yaakov’s concubine Bilhah is mentioned, Yaakov’s reaction is not mentioned until shortly before his death when he explains why Reuven had not been viewed by him as suitable to occupy the position normally accorded to a firstborn (Genesis 49,3-4). In 35,22 the Torah already tells us that Yaakov had heard about what Reuven had done. Had the Torah not done so, the reader would have been taken aback at Yaakov’s remonstrating with Reuven at this late stage. There are many such examples. Our entire paragraph here was written by Moses in order for us to understand what is written in the Ten Commandments concerning the reason why the Sabbath is holy, i.e. that it is a symbol reminding us of the fact that G’d created the universe in 6 days and rested on the seventh day. (Exodus 20,10) If anyone were to think that the universe as such had already existed then in the format that we see it now, the Torah corrects such thinking by continuing with
בהמלו WHEN HE WAS CIRCUMCISED — a Niphal form (passive), like (Genesis 2:4) בהבראם “when they were created”.
ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.
It disqualifies that which preceded it. If you say: [This rule seems not true because] in Parshas Bechukosai (Vayikra 27:34) it is written, “ אלה (These) are the commandments.” And in Parshas Masei (Bamidbar 36:13) it says, “ אלה (These) are the commandments and the laws.” And in Parshas Matos (ibid 30:17) it says, “ אלה (These) are the statutes.” And in Parshas Ki Savo (Devarim 28:69) it is written, “ אלה (These) are the words of the covenant.” And in all theses cases we do not interpret it as disqualifying that which preceded. The answer is: We only interpret it this way for “ אלה (These) are the histories of the heaven and the earth” (Bereishis 2:4; see Shemos Rabba 30:3), where the histories were already mentioned above, so a difficulty arose: why are they repeated and detailed? Similarly for “ אלה (These) are the descendants of Noach” (Bereishis 6:9), where the descendants were mentioned above in Parshas Bereishis, so a difficulty arose: why were they mentioned again? Thus we say they were mentioned again in order to disqualify the preceding. [The meaning of “disqualify” is discussed in the next entry.] But with “ אלה (These) are the commandments” and all the above verses, nothing was mentioned [preceding them that was similar to them], so אלה cannot mean to disqualify the preceding. Similarly in Parshas Devarim, where it says “ אלה (These) are the words” (Devarim 1:1), we cannot interpret אלה as disqualifying the preceding, since Chumash Devarim is Mishneh Torah [i.e., its primary purpose is a repetition of the Torah].
Then why was the section of judgments placed near the section dealing with the Altar? Many difficulties arise. First, Rashi should have asked this [first, as his first comment] on the verse, “And these are the laws. . .” Second, perhaps [the Torah is just following] the order that these Torah sections were told by Hashem to Moshe. Third, Rashi explained straightforwardly at the beginning of Parshas Behar that the entire Torah was said by Hashem at Sinai. [So why does our verse connect only the judgments to Sinai?] Fourth, Rashi [earlier] should have said that the ו of ואלה “is a continuation of that which preceded it.” [I.e., why does Rashi need the whole word of ואלה to teach this?[ Fifth, Rashi should have explained this rule on the verse “ אלה (These) are the products of the heaven and the earth” (Bereishis 2:4), or “ אלה (These) are the descendants of Noach” (ibid 6:9). The answer is: The rule that אלה disqualifies ( פסל ) that which preceded it, means [that it minimizes that which preceded it. I.e.,] these things now to be mentioned are better and more important than those preceding things which are less significant. That is the meaning of פסל . So did Bereishis Rabba explain “ אלה (These) are the products of the heaven and the earth,” and “ אלה (These) are the descendants of Noach.” Here too, if the Torah had written אלה , I would think it is disqualifying [i.e., minimizing] the judgments, [since it cannot be minimizing the preceding — the Ten Commandments — which were on the highest level]. But now that the Torah wrote ואלה , it means “a continuation of that which preceded it,” saying that the judgements, too, were given in the assembly of all B’nei Yisrael, with thunder and lightning, like the Ten Commandments that preceded them. Whereas the other mitzvos were given to Moshe alone, during his forty days on the mountain. Therefore Rashi asks: “Why was the section of judgments placed near the section dealing with the Altar?” Since the section of judgments is a continuation of the Ten Commandments, why does the section dealing with the Altar interrupt them? So explained the Re’m at length.
“Blessed are you to Adonai, Maker of heaven and earth.” It is possible that this is related to what the sages said, “In the beginning God (elohim) created…” At first it arose in God's thoughts to create the world with the attribute of justice but he saw that the world could not exist solely with justice, so God combined the attribute of mercy with justice, as is stated, “When God (Adonai Elohim) made earth and heaven.” (Gen. 2:4) We learn that regarding heavens and earth God combined the attribute of mercy with justice in order to maintain the world. This is why we say, “Blessed (beruchim)111 (111 The word beruchim is plural because it combines justice and mercy.) are you to Adonai, maker of heaven and earth.” That is to say, do not ask why should humanity be blessed by God when human beings have many sins hanging from the hem of his robe? For there isn’t a righteous person on earth who does good and doesn’t sin! We answer this by saying, “Blessed are you to Adonai,” The name of compassion creates the heavens and earth as it the attribute of compassion becomes partnered in creation, as the verse hints, “On the day that Adonai Elohim creates earth and heaven.” It is for this that they are blessed by God with the attribute of mercy. In His great mercy, “The heavens are the heavens of Adonai and the earth He gave to human beings.” From this we learn that Israel is blessed from heaven with richness and dignity. It is through this blessing that the earth is given to human beings. Idolaters together with Esau are wicked so that even in their life they are called, “dead,” as it says, “The dead can not praise God nor can those who go down to silence.” Their time has not arrived and they will continue to perform evil acts with Duma112 (112 Duma is an angel mentioned in Rabbinical literature as an angel who has authority over the wicked dead.. Dumah is a popular figure in Yiddish folklore. Dumah is the Aramaic word for silence. (Wikipedia)) until their time comes, as it says in Masechet Chagigah,113 (113 BT Chagigah 5a) “The dead “- these are idolaters; “Nor the ones who go down to Duma” - These are even Israelites. Since idolaters and descendents of Esau are not blessed by God it is not possible for them to merit this world. That is why Jacob, our forefather, gave this world to Esau. One who is not blessed by God can not acquire this world. “And we shall bless God from now and forever, Hallelujah,” After the reference to the blessing the psalmist states, “The earth was given to human beings.” We benefit from the blessing of heaven and earth with great wealth while Esau and his followers cannot.
46. “When did that key etc.” When did that key open the gates, and was made ready for use and to birth offspring? It was upon the arrival of Abraham, who is the mystical meaning of Ḥesed, as it is stated: “These are the generations of the heaven and of the earth when they were created [behibare’am]” (Genesis 2:4), and we learned: Do not read behibare’am, but be-Avraham [“with Abraham”]. Then, everything that was hidden in the word bara, as stated, the letters, which are the vessels, returned and opened to listen. The pillar that births offspring emerged, the organ [evar] of the holy foundation upon which the world stands, as bara has the same letters as evar.
48. “When the letters awakened to complete etc.” [Rabbi Yosei] elaborates: When the letters, alef-bet-resh [evar] and heh, and the letters alef-lamed-heh [eleh] and yod, awakened to be completed on this side and the other side, then the letter final mem emerged. One took the final mem to this side, i.e., to the side of the letters alef-lamed-heh-yod, and the other one took the final mem to that side, to the side of the letters alef-bet-resh-heh, and the holy name was completed and the combination formed Elohim [alef- lamed-heh-yod-final mem], and the name Abraham [alef-bet-resh-heh-final mem] was also completed. This is the meaning of the earlier statement: “When one is completed, the other is completed.” Some say that the Holy One, blessed be He, took the letters mem-yod [Mi] and inserted them in the letters alef-lamed-heh [eleh], and the combination formed Elohim, and the Holy One, blessed be He, took the letters mem-heh [Ma] and inserted them in the letters alef-bet-resh [evar], and the combination formed Abraham. The word Mi alludes to the fifty gates of Bina [Understanding], and the word Mi contains the letter yod, which is the first letter of the holy name. The word Ma alludes to the number of the holy name, since Havaya, when it is “filled” and has the letters alef [i.e., each of its letters is spelled out, with each heh ending with an alef, and the vav has an alef in the middle], has the numerical value of 45 [ma]. (Mem has the numerical value of 40, and heh is equal to 5.) And the word Ma contains the second letter of the holy name Havaya, which is the letter heh. This is as it is stated: “Happy is the people that is in such a state; [happy is the people] whose God is Havaya” (Psalms 144:15), and it is stated: “He hangs the earth over nothing [beli ma]” (Job 26:7), which alludes to the numerical value of Havaya, when it is “filled” and has the letters alef, i.e., 45. Two worlds then exist; the World-to-Come with yod, and this world with heh (that is, He created the World-to-Come with Mi, and this world with Ma, and this alludes to above and below). Then He made offspring, and the name emerged complete, which was not the case previously. This is the meaning of the verse: “These are the generations of the heaven and of the earth when they were created [behibare’am]” (Genesis 2:4), which has the letters of BeAbraham [bet-alef-bet-resh-heh-final mem, meaning "with Abraham"]. All the offspring were hanging in an imperfect state until the name of Abraham was created. When this name of Abraham was completed, the holy name was completed. This is the meaning of the verse: “On the day that Havaya, God, made earth and heaven” (Genesis 2:4). [The phrase] “on the day He made” means on the day they were completed, through the name Abraham, and at this stage the name Havaya appears, as this name of Havaya had not previously been mentioned in the Torah.
A final explanation of the prominence of the Tabernacle sections may be found in their intimate connection with the idea of the Sabbath. The “blueprint” chapters, 25–31, end with an extended passage on observing the Sabbath; the construction chapters, 35–40, begin with a brief passage on the prohibition of work on the holy day. These structural aspects suggest (as the ancient rabbis also saw) that cessation from work here means precisely from the tasks of construction, and that once a week human beings must step back from their own creating to acknowledge the true “work” of creation. Chapters 25–40, including the Golden Calf narrative, bring out these ideas through their use of refrainlike phrases, especially the repetition of one key word: “make” (Heb. ’asoh). The entire section is an object lesson in what the Bible deems it proper for human beings to make, and is a vehicle of contrast between God’s creation and human attempts to reach the divine. Israel is engaged in the making of the Tabernacle (notice how “build,” which would make more sense, is not used); when the time comes for the work to be put aside temporarily, they are to “make” the Sabbath. To these observations may be added the long-observed fact that the vocabulary of the Tabernacle’s completion (“finished,” “work,” “blessed”) recalls the completion of Creation in Gen. 2:1–4. Thus we are taught that Israel, through its religious life as typified by Sabbath and cult, becomes a partner in the process of Creation, either by imitating the divine act or by celebrating it.
Genesis 1:1-2:4
Three principal themes emerge from the great creation account with which Genesis opens. The first is the total and uncompromised power of God as creator; the second, the intrinsic order and balance of the created world; and the third, humankind’s key position in the scheme of creation. These themes are brought home as much by the form in which they are presented as by their actual mention. God (Heb. elohim, a generic term) is introduced into the narrative without any description of origins, sex, or limitations of power. As the only functioning character of the chapter, he occupies center stage. There is no opposition, no resistance to his acts of creation, which occur in perfect harmony with his express word. As a sign of both God’s total control and his intent, the world unfolds in symmetrical order. The division of God’s labor into six days, plus a seventh for rest, itself indicates a powerful meaningfulness at work, as well as providing the external structure for the narrative. Interpreters have tended to divide these into either three groups of two days or two groups of three, with always the same results: a balanced and harmonious whole. In addition, the number seven is significant (as it will be elsewhere in the Bible) as a symbol of perfection, not only in Israel but in the ancient world in general. The narrative uses several repeating words and phrases to both unify the story and underscore the theme of order. These include “God said,” “Let there be…,” “God saw that it was good,” “It was so,” and “There was setting, there was dawning. …” The text is so formed as to highlight the creation of humankind. Although in each previous day “God said” is the keynote, suggesting forethought as well as action, here (v.26) God fully spells out his intentions, as it were, thinking out loud. Humanity, created in the divine “image,” is to hold sway over the rest of creation. Only with the addition of humankind is God able to survey his newly formed world and to pronounce it “exceedingly good” (v.31). At least two motifs appear in this chapter which will become important later in Genesis. The three occurrences of “blessing” (1:22, 1:28, 2:3) point to a central idea in the Patriarchal stories. In addition the concept of order and its logical conclusion—that history makes sense—figures prominently in the familial histories of the book. This is accomplished largely by the meaningful use of numbers, as above. The entire account concludes (2:1–3) with a tightly structured poem. “God,” “the seventh day,” “work,” and “made” are mentioned three times, “finished,” “ceased,” and “all” twice; and “created” returns, echoing 1:1, to round out the whole creation narrative. The postscript (2:4a; some scholars align it with what follows in Chap. 2 instead) introduces the key structural phrase of Genesis, “These are the begettings.…” It may also indicate the polemical intent of the creation story. Rosenzweig understood the verse to contrast “begetting,” i.e., sexual creation as it occurs in non-Israelite myths, with the “true” creation. In that vein, a final word needs to be said about extrabiblical evidence. As has often been pointed out, Gen. I is unmistakably reacting against prevailing Near Eastern cosmogonies of the time. Most of the cultures surrounding ancient Israel had elaborate creation stories, highlighting the birth, sexuality, and violent uprisings of the gods. As we indicated at the outset, the concept of God presented here militates against such ideas, arguing chiefly out of omission and silence. (It should also be noted that in poetic books such as Isaiah, Job, and Psalms, a tradition about violent conflict at creation has been preserved.) The Genesis narrative has taken such old mythological motifs as battles with the primeval (female) waters or with sea monsters and eliminated or neutralized them. What remains is both utterly simple and radical in its time.
[19] “This book is that of the origin of heaven and earth, when it came into being” (Gen. 2:4). (That is to say): “This perfect Reason, moving in accord with the number 7, is the primal origin both of mind ordering itself after the original patterns, and of sense-perception in the domain of mind (if the expression is permissible) ordering itself after those originals.” “Book” is Moses’ name for the Reason of God, in which have been inscribed and engraved the formation of all else.
[21] “In the day in which God made the heaven and the earth and every green thing of the field before it appeared upon the earth and all grass of the field before it sprang up; for God had not sent rain on the earth, and there was no man to till the earth” (Gen. 2:4, 5). Above he has called this day a book, for he delineates the creation of heaven and earth as wrought in both: for by His own supremely manifest and far-shining Reason God makes both of them, both the original of the mind, which in symbolic language he calls “heaven,” and the original of sense-perception, to which by a figure he gave the name of “earth.”
[129] In his concluding summary of the story of creation he says: “This is the book of the genesis of heaven and earth, when they came into being, in the day in which God made the heaven and the earth and every herb of the field before it appeared upon the earth, and all grass of the field before it sprang up” (Gen. 2:4, 5). Is he not manifestly describing the incorporeal ideas present only to the mind, by which, as by seals, the finished objects that meet our senses were moulded? For before the earth put forth its young green shoots, young verdure was present, he tells us, in the nature of things without material shape, and before grass sprang up in the field, there was in existence an invisible grass.
After speaking of the honour paid by Moses to the number 7, Philo, treating Gen. 2:4 f. as a concluding summary, claims it as a proof that Gen. 1 records a creation of incorporeal ideas. After a disquisition on the subject of fresh water, to which he is led by Gen. 2:6, he goes on to deal with the earth-born man (Gen. 2:7), whom he distinguishes from the man made after God’s image. The being of the former is composite, earthly substance and Divine Breath. Proofs and an illustration are given of his surpassing excellence. The title of “the only world-citizen” is claimed for him, and its significance brought out. His physical excellence can be guessed from the faint traces of it found in his posterity. It is to call out his intelligence that he is required to name the animals. Woman is the occasion of his deterioration.
[65] After this he adds: “This is the book of the creation of heaven and earth, when it was created, in the day in which God made the heaven and the earth” (Gen. 2:4). Now these things were created on the first day, so that the seventh day is referred back to 1, the first and starting-point of all. I have written thus fully with the object of showing the more clearly the opinion which Cain deems it necessary to set up as though he were building a city.
Why does Moses, revolving and considering the creation of the world, say: "This is the book of the generation of heaven and earth, when they were created?" The expression, "when they were created," indicates as it seems, an indeterminate time not accurately described. But this argument will confute those authors who calculate a certain number of years reduced to one, from the time when it is possible that the world may have been created. And again, the expression: "This is the book of the generation," is as it were indicative of the book as it follows, which contains an account of the creation of the world; in which it is intimated that what has been related about the creation of the world is consistent with strict truth.
Rabbi Nehemiah would say: Where do we learn that one person is considered as important as the entire work of Creation? Because it says (Genesis 5:1), “This is the book of the generations of humanity,” and prior to that it said (Genesis 2:4), “These are the generations of the heavens and the earth when they were created.” Just as previously there was creating and making, so too here there is creating and making. [This] teaches that the Holy Blessed One showed [Adam] all the generations that would come from him, as if they rose up (and played) before him. And some say that he was shown only his righteous descendants, as it says (Isaiah 4:1), “All who were inscribed for life in Jerusalem.” Rabbi Yehoshua ben Karha would say: See, it says (Psalms 139:16), “Your eyes see my unformed substance, they were [all recorded] in your book.” This teaches that the Holy Blessed One showed [Adam] the first person every generation and its preachers, community servants, leaders, prophets, warriors, sinners, and saints, and said to him, “In this generation this one will be a king. In that generation this one will be a scholar.” Rabbi Eliezer the son of Rabbi Yosei HaGalili would say: Nine hundred and seventy-four generations before the world was created, the Torah was written and placed on the bosom of the Holy Blessed One, and it sang a song with the angels who serve God, as it says (Proverbs 8:30), “I was raised with Him, a source of delight to Him every day…rejoicing before Him on the face of His earth.” They gave a parable: To what can this be compared? [It can be compared] to someone who took a piece of wood and wanted to carve lots of figures into it. But there was not enough room on the wood, and so he was sad. But then he began drawing pictures on the ground, and kept walking and drew many, many pictures. So, too, the Holy Blessed One – may His great name be blessed forever and ever – in His wisdom and insight, created the whole world, with the heavens and the earth, above and below. And He fashioned within the human being everything that He created in His world. He created forests in the world, and He created forests on human beings – that is, their hair. He created evil beasts in the world, and He created evil beasts in human beings – that is, (the intestines) of a person. (He created thorns in the world, and He created thorns on human beings – that is, their ears.) He created scent in the world, and He created scent in human beings – that is, in their noses. He created a sun in the world, and He created a sun in human beings – that is, a person’s light. Putrid waters in the world and putrid waters in human beings – that is the water that drips from their noses. Salty waters in the world and salty waters in human beings – that is, the tears in their eyes. Rivers in the world and rivers in human beings – that is, their tears. Walls in the world, and walls in human beings – that is, a person’s lips. Doors in the world, and doors in human beings – that is, a person’s teeth. (Skies in the world, and skies in human beings – that is, a person’s tongue.) Sweet waters in the world, and sweet waters in human beings – that is, a person’s spit. Chiseled stones in the world and chiseled stones in human beings – that is, a person’s jaws. Towers in the world, and towers in human beings – that is, a person’s neck. Sail-yards in the world, and sail-yards on human beings – that is, a person’s arms. Spikes in the world, and spikes on human beings – that is, a person’s fingers. A king in the world, and a king in the human being – that is, his head. (Clusters in the world, and clusters in human beings – that is, in their blood.) Advisers in the world, and advisers in human beings – that is, their kidneys. Millstones in the world, and millstones in human beings – that is, their stomachs. Grinding mills in the world, and grinding mills in human beings – that is, their spleens. Garbage heaps in the world, and garbage heaps in human beings – that is, a person’s bowels. Pits in the world, and pits in human beings – that is, a person’s navel. Running waters in the world, and running waters in human beings – that is, a person’s (urine. Life in the world, and life in human beings – that is, a person’s) blood. Trees in the world, and trees in human beings – that is, a person’s bones. Hills in the world, and hills on human beings – that is, a person’s buttocks. Mortars and pestles in the world, and mortars and pestles in human beings – that is, their knees and knee-sockets. Horses in the world, and horses in human beings – that is, a person’s thighs. (An angel of death in the world, and an angel of death in human beings – that is, a person’s heels.) Mountains and valleys in the world, and mountains and valleys in human beings – when they stand, they are like a mountain, and when they fall, they are like a valley. Now you have seen that everything the Holy Blessed One created in His world, He created also in human beings.
§ Beit Shammai and Beit Hillel dispute the order of Creation, as the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” (Genesis 1:1), which indicates that heaven came first. And Beit Hillel say: The earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” (Genesis 2:4).
Rebbi Yoḥanan and Rebbi Simeon ben Laqish (The brother-in-law and, according to Babylonian tradition, student of R. Yoḥanan. They both elaborate on the verse from Job treated by R. Yoḥanan’s teacher R. Ḥanina.) . Rebbi Yoḥanan said: Usually when someone stretches the ropes of a tent, in time the ropes will loosen. But here (Is. 40:22) “He stretched them like a tent to sit in,” and it said (Job 37:18): “they are strong.” Rebbi Simeon ben Laqish said: “Usually if someone casts a vessel, in time it will rust. But here “like a cast mirror,” all the time they look like newly cast. Rebbi Azariah (One of the teachers of the fifth generation of Galilean Amoraïm. In Bereshit rabba 12, R. Azariah explicitly objects to the opinion that everything that has generations will wilt and die, including sky and earth. His statement here seems to say that the generations of the sky are the astronomical periods and that nevertheless everything is as on the day when sky and earth were created.) comments on the remark of Rebbi Simeon ben Laqish (Gen. 2:1–3) “The sky and the earth and all their hosts were completed. God finished on the Seventh Day … and God blessed the Seventh Day.” What is written after that? (Gen. 2:4) “These are the generations of the skies.” What has one to do with the other? Only that a day comes and goes, a week comes and goes, a month comes and goes, a year comes and goes (The use of masculine forms for both masculine and feminine is not uncommon in the Yerushalmi.) . And it is written (Gen. 2:4) “These are the generations of the skies and the earth when they were created, on the day that the Eternal, God, created earth and heaven.”
(Gen. rabba 12(9).) Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds (Is. 26:4.) . However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created (Gen. 2:4.) , He created them by He. This implies that this world was created by He, and the Future World was created by Yud. (Babli Menaḥot 29b.) Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow (Jer. 30:6.) . When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal (Ps. 113:1.) .
(Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions.) The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth (Gen. 1:1.) . {A parable} of a king who made a chair. After he had made it he made its footstool (Greek ‘υποπόδιον.) : the Heavens are My throne and the Earth My footstool (Is. 66:1.) . What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven (Gen. 2:4.) {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens (Is. 48:13.) . Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands (Ps. 102:26.) . Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was (Gen. 1:2.) , it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights (Gen. 1:14.) . According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem (Gen. 1:20.) . According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce (Gen. 1:24.) . According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan (Greek λοπάς.) and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens (The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.) . Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.
When the verse states: “These are the generations of the heaven and of the earth when they were created [behibare’am]” (Genesis 2:4), do not read it as behibare’am, meaning: When they were created; rather, read it as beheh bera’am, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod.
It was taught in a baraita that Rabbi Eliezer the Great says: “These are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven” (Genesis 2:4) means that the generations of the heavens, i.e., all things found in the heavens, were created from the heavens, while the generations of the earth were created from the earth.
When God began to create (When God began to create Others “In the beginning God created.”) heaven and earth—
the earth being unformed and void, with darkness over the surface of the deep and a wind from (a wind from Others “the spirit of.”) God sweeping over the water—
Now the serpent was the shrewdest of all the wild beasts that God יהוה had made. It said to the woman, “Did God really say: You shall not eat of any tree of the garden?”
This is the history of the heavens and the earth when they were created, on the day when Adonoy Elohim made earth and heaven.
These are the geneses of the heavens and earth when they were created in the day that the Lord God made the earth and heavens.
Rabbi Shimon says, in the general principles of creation, the heavens were created before the earth in one place, as it is written: "On the day that the Lord God made earth and heaven" (Genesis 2:4). This teaches that they are considered equal. In every place, Abraham preceded the patriarchs in one place, as it is written: "And I will remember My covenant with Jacob" (Leviticus 26:42), which teaches that the three are considered equal. In every place, Moses preceded Aaron in one place, as it is written: "These are the names of the sons of Aaron: Nadab and Abihu, Eleazar and Ithamar" (Exodus 6:23), which teaches that they are considered equal. In every place, Joshua preceded Caleb in one place, as it is written: "Of the tribe of Judah, Caleb the son of Jephunneh" (Numbers 13:6) and "Joshua the son of Nun" (Numbers 13:8), which teaches that they are considered equal.
| וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכׇל־עֵ֥שֶׂב הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח כִּי֩ לֹ֨א הִמְטִ֜יר יְהֹוָ֤ה אֱלֹהִים֙ עַל־הָאָ֔רֶץ וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃ | 5 | when no shrub of the field (shrub of the field I.e., suitable for pasturage.) was yet on earth and no grasses of the field (grasses of the field I.e., cereal grasses, suitable as crops.) had yet sprouted, because God יהוה had not sent rain upon the earth and there were no human beings to till the soil, |
Know! when a person prays in the fields, all the flora enters into the prayer, helping him and strengthening his prayer. This is the reason prayer is called SiChah (conversation), the concept of “SiaCh (shrub) of the field” (Genesis 2:5). All the shrubs of the field empower and assist his prayer.
This is the concept of “And Yitzchak went out laSuaCh (to converse) in the field” (ibid. 24:63)—his prayer was with the help and power of the field. All the flora of the field empowered and assisted his prayer, on account of which prayer is called SiChah.
Every plant and “every herb of the field” (Genesis 2:5) is obliged to do this. When a person stands in prayer—and thus attains the Word of God, their supernal root—[the plants] put their power back into the prayer, which is their supernal root. And so when a person prays over some illness, those plants which have the potency to heal that illness are obliged to put their power back into the prayer, since it is their root, the Word of God.
Rabbi Ami and Rabbi Asi, even though there were thirteen synagogues in Tiberias, would only pray between the pillars of where they were learning. And in the Yerushalmi (Brachot, beginning of chapter ein omdin) Rabbi Yochanan says, a covenant has been made - one who tires themself with learning in synagogue will not quickly forget it. That is to say, Torah and prayer are united - Torah only is because of the strength of prayer, and prayer only is because of the strength of Torah. For even if a person understands in their wisdom the Torah, in any case to bring the strength of the Torah on the "clothing" is only due to prayer. As it was at Creation, where it is written "and there was no person to work the ground" (Bereishit 2:5) and it says in the Gemara, "teaching that herbs came out and stood at the opening of the soil, until Primordial Human and prayed for mercy and rains came down and they sprouted" (Chullin 60b). That is to say, even though God planted the Garden of Eden before, which is an allusion to Their intent to create it, They discerned in wisdom and had counsel to see the light, even so these were secured by God only in wisdom understanding and knowledge - this is the matter of the Tree of Life and the Tree of Knowledge. Even to illuminate their light, which would light up the "clothing", that human action would receive wisdom from them, that they will know how to act - this is only by means of prayer, for there is no wholeness for the words of Torah by means of prayer. And so too, the wholeness of prayer is only by means of Torah, for in Themself the Blessed One cannot be accessed by thought at all - therefore, a person is unable to pray before the Blessed God since there is no access of the Blessed God. Therefore, by means of accessing the words of Torah, by this means can they pray before the Blessed God. And like this is written, "I am always with You; You hold me by the right hand, Guide me with Your counsel and afterwards, take me to honour" (Tehillim 73:23-4). When one prays from this side, that one sees that one is attached to the Blessed God, and They hold them always by the right hand: then one prays to be guided with Their counsel, and to have one's eyes enlightened to Above by accessing Them. This is why it says, "and afterwards, take me to honour" (ibid.) - for the honour of the Blessed God goes out in the revelation at the time that the wicked is repaid according to their deeds. And this is why, when one prays, they begin by asking the Blessed God to reveal Their honour and not to delay a moment: only, immediately, take me, and Your honour will be exalted.
Yet, in regard to the Holy One, blessed is He, no concealment or veil hides or obscures anything from Him, to Whom darkness is like light, as is written, “Even the darkness obscures nothing from You….” ( Psalms 139:12.) For all the “contractions” and “garments” are not things distinct from Him, Heaven forfend, but “like the snail, whose garment is part of his body” ( Bereishit Rabbah 21:5.) and as is written, “The L–rd, He is G–d,” ( Deuteronomy 4:35.) as is explained elsewhere. ( The Ineffable Name—the Name of four letters, Y-H-V-H—is pronounced in conversation Havaya. The prescribed traditional reading in Scripture and prayer is Ad-nay. However, the name Havaya refers to G–d the Infinite, the transcendent creative Divine force, beyond creation and nature, omnipresent, omnipotent and omniscient. The name Elokim, the immanent Divine force concealed in nature, emphasizes G–d’s justice and rulership (see Rashi’s commentary, Genesis 2:5, 6:2). See below, Likkutei Amarim, Part II, ch. 6. The equation emphasizes the absolute Unity of the Creator.)
“Know this day and take to your heart that Havaya is Elokim (G–d is the L–rd) (The Ineffable Name—the Name of four letters, Y-H-V-H—is pronounced in conversation Havaya. The prescribed traditional reading in Scripture and prayer is Ad-nay. Hence, the usual English rendition of L–rd. However, the name Havaya refers to G–d the Infinite, transcending creation and nature, omnipresent, omnipotent, and omniscient. Therefore, it is here translated “G–d.” The name Elokim emphasizes G–d’s justice and rulership (see Rashi’s commentary, Genesis 2:5, 6:2), therefore it is translated “L–rd” instead of the usual rendition of G–d. The original Hebrew readings of both names, rather than their translations, are retained throughout this text as their definition and explanation form a basic part of this treatise and are fully explained in chs. 4 and 6, below.) in the heavens above and upon the earth below; there is no other.” (Deuteronomy 4:39.) This requires explanation. For would it occur to you that there is a god “soaking” in the waters beneath the earth that it is necessary to negate it so strongly [as to say,] “Take to your heart?” (A simple negative statement would suffice to repudiate the absurd polytheistic notion of a deity inhabiting the waters. Obviously, the emphasis upon the importance of meditation and contemplation that “there is no other” points to a rejection of something far more subtle. The answer to this question will be found in ch. 6. The first five chapters give the reader sufficient background to understand it.)
But at that time this efflux and descent was without any arousal from below whatsoever (See Etz Chaim 8: end of ch. 6; cf. Moreh Nevuchim 3:53.) —“For there was no man to work…” (See Genesis 2:5 (and see below, note 89).—There was no man yet to arouse and elicit the Divine chesed by appropriate actions (i.e., the performance of the commandments).) —but solely “Because He delights in chesed,” (Micah 7:18.) and “The world was built by chesed.” (Psalms 89:3.) And this is the meaning of באברהם בהבראם (when He created them—because of Abraham), (Bereishit Rabbah 12:9; cf. Zohar I:230b.—By a slight permutation בהבראם can be changed to באברהם.) for “chesed is to Abraham.” (Micah 7:20. Abraham signifies chesed (see above, Epistle 2, note 9), thus “when He created them,” He created them “because of (or: by) Abraham,” i.e., out of a motive of chesed. Creation is the effect of G–d’s chesed, to actualize the “nature of the Benevolent to do good.” (See Addendum, Mystical Concepts in Chassidism.))
The apparent meaning of this verse relates to the field as the source of sustenance for the world. As it says in Kohelet (5:8) "Even the King is subservient to the field," meaning even the king worries about the produce of the field. According to this explanation, we don't understand the message of the verse. But there is a deeper meaning to the word siach (bushes) based on the gemara Avoda Zara(7b), "Siach means prayer as the Torah says (Bereshit 24:63) 'And Isaac went forth to pray (lasuach) in the field'". Tosafot adds that it means fixed prayer also known as avoda shebalev (service of the heart). From the very start of creation God established that earning one's livelihood in the normal way of the world is involved with entreating God for His Providence by prayer or by sacrifices where possible. Both of these are called avoda (service), more than other mitzvot (commandments) of the Torah. Based on the verse (Mishlei 12:11) "He who tills (oved) his soil will be sated with bread" we may explain that all of man's activities can be performed to earn a livelihood or for some other purpose, but tilling the soil is done only to earn one's livelihood. And such is the difference between the avoda of performing other mitzvot and the avoda of prayer or sacrifices. The reward for observing other mitzvot is given in olam haba (the world to come) and also in olam haze (this world) one may receive rewards of wealth or honor, measure-for-measure. The reward for prayer and sacrifices, however, is primarily livelihood, as seen in gemara Ketubot (10b) which interprets the word mizbeach (altar) as being related to nourishment (see also H.D. Bamidbar xx:xx) and also in gemara Shabat (10a) which states that fixed prayer sustains life. (See also Harchev Davar Bereshit 48:22.) The blessings recited over each type food also promote the abundance of that type as seen in gemara Berachot (35b) which considers someone who eats without reciting the blessing to be stealing from God and from the people of Israel and to be as evil as Yeravam ben Navat .(Based on Mishlei 28:24 " He who robs his father or his mother and says, "This is not a sin," is the companion of a destroyer.") The explanation is that by not reciting the blessing one denies God the pleasure of providing an abundance of that food, in effect stealing from Him and from the people of Israel. And such a person is a companion of Yeravam who prevented the people from bringing sacrifices, thus denying them livelihood. (See Melachim I chapter 12.)
Based on this introduction we may explain this verse to mean that prayer had not yet been introduced on earth because there was as yet no man to pray.
Rav Assi in the gemara (Hulin 60) cited by Rashi, resolves the contradiction between this verse and Bereshit 1:12 "And the earth gave forth vegetation" by saying that the vegetation was created on the third day but waited below the surface of the earth until man was created and prayed for rain. He learns from this that God yearns for the prayers of the righteous. The gemara continues with the story of Rabbi Hanina Bar-Papa who planted his garden with all kinds of seeds but nothing grew. Then he prayed for mercy and the rains came and the seeds grew, proving the statement of Rav Assi. According to this gemara, vegetation and fruits appeared on the earth only on the sixth day, after man sinned, was banished from Gan Eden, began to work the land and prayed for rain. Rav Assi's statement, attributing special qualities to the prayers of the righteous for sustenance, seems to be disputed by Medrash Rabbah (Vayikra 31) which says the prayers of all men are accepted by God equally in matters of livelihood and only in other cases of misfortune, God forbid, are the prayers of the righteous more effective. The medrash cites the examples of Sarah, Rivka, and Rachel whom God made barren so that their righteous husbands would pray for them. The answer is that Rav Assi's statement relates to a special case of livelihood, one in which sustenance is provided by a miraculous change in nature. The story of Rabbi Hanina Bar-Papa must be understood to refer to a situation in which all the other gardens grew normally and only Rabbi Hanina's did not, against the laws of nature, until he prayed. Rav Assi applied this lesson to our verse as well, since God Himself created the vegetation so it certainly should have grown. God changed nature so the vegetation would not grow because He yearned to hear the prayers of the righteous. All this is the opinion of Rav Assi, but that is not the plain meaning of the verse. The Ramban writes that all the vegetation appeared on the earth on the third day, but did not begin to produce new plants until man was created and began to pray. One may add also that the vegetation was created on the third day in its full height and beauty, and only after man prayed did it begin to grow gradually larger.
That is why there was none of the usual plant growth.
Because there was no man to engage in avoda (work/service) meaning prayer.
SHRUB. Si’ach (shrub) means a tree: so, too, in Among the bushes (sichim) they bray (Job 30:7). In my opinion si’ach refers to a fruit-bearing tree, because Scripture compares man to a tree. (Scripture compares man to a fruit bearing tree. Cf. Ps. 1:1-3, Happy is the man…And he shall be like a tree planted by streams of water, That bringeth forth its fruit in its season.) Behold, Scripture employs such terms as tree (si’ach), (The Hebrew word for speech is si’ach. Speech is the fruit of the mouth. Hence the tree to which it is compared, si’ach, must be a fruit-bearing tree (Filwarg).) fruit, (Malachi 1:12.) bough, (Ps. 119:113.) limb, (Job 18:13.) top of a tree (Deut. 26:18. See I.E. on the latter verse.) and branch (Ps. 94:19.) when speaking of man.
וכל שיח השדה טרם יהיה בארץ. None of the plants of the fields existed as yet. This stresses again that until the Creator irrigated the earth by bringing on rain, none of the vegetation produced by earth was able to function, to grow. The verse also tells us that the living creatures on earth were G'd's creation as indicated by 2,19, that "G'd formed all the beasts of the field." Earth's contribution was to provide the golem-like body pending G'd's infusing these bodies with a breath of life. The same applied to the swarms of "living" creatures produced by the waters as well as the birds. Our sages have already stated that the birds are the result of co-operation by water and earth, i.e. swamps (Eyruvin 28). This is why the Torah described the birds as עוף השמים, birds of the heavens, in 2,19, although the directive had been issued to the waters in 1,20.
Why did the Torah mention here that there was as yet no human being on earth who would work the land, and why is there a second report about the creation of man in the next verse, i.e. וייצר השם אלוקים את האדם? If the Torah only wanted to inform us that the raw material man is made of was the dust of the earth, it could have done so in 1,27 where man's creation by G'd is reported instead of repeating the whole story about man being created.
I believe the answer lies in what our sages alluded to when they described אדם הראשון, original man, as the חלת העולם, earth's gift to G'd, i.e. a concept parallel to the priest's share of the dough (Eyruvin 18). Our sages therefore believed that just as the principle of donating the first of the dough to the priest in his capacity of G'd's representative on earth is a duty, creation itself is morally bound to "donate" to its Creator something similiar. We find the following passage in the tractate חלה 2,5: "If someone sets aside the quantity of חלה that he is obliged to set aside in the form of flour (instead of as part of the dough), it (this quantity of flour) is not considered sacred." In 3,1 of the same tractate we are told that until the dough (of wheat) has developed so that the meal and the water form one body, a non-priest may still eat of it on an ad hoc basis, even if חלה has not yet been set aside from it. If one eats from such dough subsequently (knowingly) one is guilty of the death penalty. The descent of rain on the vegetation of the earth is akin to the mixing (kneading) of a dough from which to make bread. This is why consumption of the proceeds of grain i.e. bread or cake, is prohibited until חלה has been set aside. It is equivalent to what the Mishnah Challah 3,1 called גלגול העיסה. Earth was unable to produce viable vegetation without G'd contributing the rain. It follows that it is prohibited to eat or otherwise enjoy any of earth's fruit until an appropriate gift to G'd has been set aside. The creation of man [from raw material made of all parts of the earth Ed.] was that gift, i.e. that חלה. Prior to man's creation the earth was טבל, untithed produce, forbidden, out of bounds to man. This is what our verse wanted to convey. Although earth produced the plants on the third day, G'd had not provided the rain at that time, not until immediately before He formed the human being. Creation of man, i.e. the חלה of the universe, enabled all the creatures to enjoy it henceforth. The Torah mentions that the entire surface of the earth was irrigated because if G'd had irrigated only parts of the earth, such an incomplete "dough" would not have freed the remainder from the requirement to contribute further amounts of חלה.
It is important to realise that G'd took "dust from the earth" to create man, as opposed to soil from גן עדן. This point is repeated again in 3,24 when Adam is expelled from גן עדן "to till the soil he had been taken from." There was no need to give חלה from any of the trees of גן עדן seeing it was totally holy already. This is why the Torah says (2,8) "G'd had planted a garden in Eden already previously (מקדם)," i.e. prior to the creation of man. He had prepared this holy region for Adam who was holy, being the חלה of the universe.
וכל שיח השדה “and all the trees of the field, etc.” The Torah should really have written the words עצי השדה instead of שיח השדה, “shrubs of the field.” The reason the Torah chose the expression שיח is connected with Genesis 24,63 ויצא יצחק לשוח השדה, Yitzchak went out to the field to pray.” The expression שיח refers to prayer. The Torah hints by the use of this word that all the trees and plants pray to G-d, i.e. praise Him and acknowledge Him. Our sages have also based this on Psalms 65,14 יתרועעו אף ישירו, “they raise a shout and break out in song.” David had been speaking about pastureland in that Psalm. The “song” attributed to the plants is their praise of G-d. G-d had wanted that all is creatures including the plants praise Him.
וכל שיח השדה, now the Torah fills in details of the report of G’d’s creative activity during the preceding days which had been omitted, including how man had spent the hours remaining on the sixth “day” after his creation. It refers to some aspects of the plants created already on the third “day,” as well as to the animals which had been created on the sixth “day” which share the same habitat as man, i.e. they live on dry land. Seeing that the Torah would shortly have to refer to the vegetation in Gan Eden, including references to the trees of knowledge and the tree of life which are part of the vegetation on earth, the Torah first describes the fact that the shrubs, etc., had not yet been able to grow to their full maturity due to an absence of rain on earth. The fact that even shrubs are significant plants, is demonstrated in Genesis 21,15 where Hagar is described as abandoning her son Ishmael under one such shrub. At this point the Torah informs us that although in response to G’d’s directive on the third “day” that earth produce herbs, etc., and that in response to this directive the earth did indeed produce not only herbs but fruit-bearing trees, G’d had not yet decreed that rain fall on earth, seeing that man the beneficiary of such rain, had not been created as yet. Rain, by itself, without man working the soil does not accomplish a great deal. This raises the question how the vegetation described as coming into existence on the third “day” managed to do so? The Torah answers this by describing vapours which rose from the surface of the waters at that time, and through whose influence all these plants were enabled to develop temporarily. There are numerous plants, shrubs included, which do not depend on man’s labour for their continued existence. The only plants which do require man’s input first and foremost, are the plants which serve as his food. David already referred to this in Psalms 104,14 where he describes that bread is produced from the earth and that rain is required to ensure that this will materialise. If the Torah, at the beginning of this verse, mentions that G’d had not let it rain, prior to mentioning that the vapour had risen (by itself, without G’d’s input, apparently) and had irrigated the earth, this was to inform us that rain is produced as a result of the vapours rising, forming clouds, etc, but that all of this needs to be initiated by G’d’s goodwill in the first place. The gaon Rav Saadyah, in his commentary on this verse, writes that the letter ו in the word ואד means, that there had not been a vapour rising from the face of the earth which could have irrigated the plants either; in other words that this is a continuation of the statement that there had not been any rain as yet, neither had there been dew or vapour, or any of the types of moisture which we know promote growth. Up until that point G’d Himself had seen to it that these plants developed, until the laws of nature had become activated as they were needed for the sake of man. If the Torah bothered to tell us that just as G’d had not yet initiated rainfall, neither had He caused vapours to rise from the earth to form clouds, (which would have been all that we needed to know) this is a lesson in why no rain had fallen. Seeing that no vapours had risen from the earth, no clouds had formed which could discharge their water at the appropriate time. In Bereshit Rabbah 13,1 the author addresses the apparent contradiction between our verse in which we are told that due to the absence of rain even grass had not yet grown properly, and verse 9 where G’d is described as having made every desirable tree grow in Gan Eden. Rabbi Chaninah there solves the problem by saying that the conditions that prevailed at that time in Gan Eden were different from those prevailing in the rest of the earth, hence trees could grow there. Rabbi Chiyah disagrees, saying that no growth had taken place at that time in either region. How then does he resolve the apparent contradiction? He finds no contradiction, seeing that man’s creation had also been reported already in chapter 1,27, and here it is reported again. At this point, the Torah simply fills in details it had omitted in its earlier report. Whereas the various creatures and phenomena created during the first six “days” had been fully developed, man, as distinct from the other living creatures, had not received its life-force, נפש, from the part of nature producing it, as had the fish or the mammals. Hence this point had to be described graphically, i.e. G’d blowing the soul into Adam’s nostrils.
AND EVERY SHRUB OF THE FIELD. In the opinion of our Rabbis in Bereshith Rabbah, (See Bereshith Rabbah 12:4 for a similar text. See also Rashi here.) [every herb of the field created] on the third day [did not come forth above the ground but] they remained just below the surface of the earth, and on the sixth day they grew after He caused rain to fall on them. In my opinion, in accordance with the plain meaning of Scripture, on the third day the earth did bring forth the grass and the fruit trees in their full-grown stature and quality as He commanded concerning them. And now Scripture tells that there was no one to plant and sow them for future purposes, and the earth would not produce until a mist would come up from it and water it, and man was formed who would work it — to seed, to plant, and to guard. This is the meaning of the shrub of the field… had not yet grown. It does not say “the shrub of the ground” for only a place which is cultivated is called “field,” as in Which thou hast sown in the field (Exodus 23:16.) and We will not pass through field or through vineyard. (Numbers 20:17.) This is the course of the world that was to be following the six days of creation and forever after, that due to the mist the heavens will bring down rain, and due to the rains the earth will make the seeds that are sown in it to spring up.
טרם יהיה בארץ WAS NOT YET IN THE EARTH — Wherever טרם occurs in the Scriptures it means “not yet” and does not mean “before”. It cannot be made into a verbal form, saying הטרים as one says הקדים (verbal form of קדם) and this passage proves that this is the meaning and not "before" as well as another (Exodus 9:30), כי טרם תראון “that ye do not yet fear the Lord”. Therefore you must explain this verse also thus: “No plant of the field was yet in the earth” at the time when the creation of the world was completed on the sixth day before man was created, and וכל עשב השדה טרם יצמח means “and every herb of the field had not yet grown”. But as regards the third day of creation about which it is written “The earth brought forth etc.” this does not signify that they came forth above the ground but that they remained at the opening of the ground (i. e. just below the surface) until the sixth day (Chullin 60a).
כי לא המטיר BECAUSE GOD HAD NOT CAUSED IT TO RAIN — And what is the reason that God had not caused it to rain? כי אדם אין לעבוד את האדמה BECAUSE THERE WAS NO MAN TO TILL THE GROUND, and there was, therefore, no one to recognize the utility of rain. When Adam came (was created), however, and he realised that it was necessary for the world, he prayed for it and it fell, so that trees and verdure sprang forth.
ה' אלהים THE LORD GOD — The Lord (יהוה) is His Name, whereas אלהים signifies that He is Ruler and Judge over all. This, too, is its meaning, according to the plain sense, wherever it occurs: The Lord who is God (Ruler and Judge).
Der vorhergehende Vers war die Einleitung zur Geschichte des Menschen, und hat uns die Weiterentwicklung der Erdwelt von dem Dasein und Verhalten des Menschen bedingt gezeigt. Es greift daher mit diesem Verse die Erzählung wieder zurück, führt uns den Moment vor, in welchem die Schöpfung ihrer Vollendung durch den ihre Weiterentwicklung bedingenden Menschen entgegenharrte, in welchem zugleich die im vorigen Verse ausgesprochene allgemeine Wahrheit sich sofort beim Eintritt des Menschen in die Erdwelt betätigte, und offenbart uns zugleich speziellere Seiten über die Bildung des Menschen, die uns einen tiefen Einblick in sein Wesen und ein Verständnis seiner Natur in Beziehung zu der hohen Stellung und Bestimmung gewähren, die bereits oben bei seiner Schöpfung in der Reihe der übrigen Schöpfungen ausgesprochen waren.
Die Worte שדה und אדמה, denen wir hier zuerst begegnen, zeigen sofort, daß wir uns im Menschenkreise befinden. Bisher war nur immer allgemein von ארץ die Rede. שדה aber ist der von dem Menschen für seine Nahrungszwecke in Anspruch genommene Teil der Erde: das Feld. Verwandt dürfte שדה mit שדה, der Wurzel von שד der Mutterbrust, sein, in welcher ja ebenfalls aus den allgemeinen Säften und Kräften des Körpers ein gesonderter Teil der Ernährung eines anderen Wesens zufließt, andererseits mit צדה, gleichbedeutend mit ציד ,צוד: auf künstlichem Wege (צ) die Erlangung eines Gegenstandes erstreben. Für die Nuancen der Künstlichkeit (צ) bildet den Begriff Feld das ש, welches die Mitte zwischen ש, dem Laute der völligen Natürlichkeit, und צ, dem der völligen Künstlichkeit hält. אדמה ist ja ohnehin schon die Erde nicht als kosmischer Weltkörper, sondern als die dem Adam vermählte, ihm zum Bereiche seiner Wirksamkeit hingegebene Erde. — שיח ist der allgemeine Name für Wachstum. Daher auch für das geistige Wachsen des Menschen (vergl. מלה ,שעיף ,חרש (rad. עץ=עצה .(מלל). Ebenso auch צוץ=שוש ,צמח=שמח). Nach der Auffassung der Weisen insbesondere: beten. Beten ist nach dieser Anschauung nichts als Trinken aus der Quelle alles geistigen Lebens, damit alle Fibern und Fasern unseres inneren Wesens zu tränken, um neue Blüten zu erzeugen. — שיח heißt nun zwar sonst in der Regel das Gewächs selbst, hier aber kann es nicht das Gewächs bedeuten; diese waren ja bereits am sechsten Tage, dem Schöpfungstage des Menschen, vorhanden. Es dürfte vielmehr hier nur die Tätigkeit des Wachsens selbst, das Wachstum bezeichnen können. Die Pflanzen waren schon seit dem dritten Tage vorhanden; allein sie waren noch nicht fortgeschritten, noch nicht gewachsen, es fehlte der Regen, den Gott nicht der physischen Welt, sondern dem Menschen, den er nicht als אלקי׳, sondern als ד׳ אלקי׳ spendet, und der Mensch war noch nicht da, für dessen sittliches Walten auf Erden Gott, sein Herr, die Weiterentwicklung der Erdwelt fördert.
Es ist tief bezeichnend, daß die den Erdboden beherrschende Tätigkeit des Menschen עבודה, Dienst, genannt wird. עבד (verwandt mit) אבר ist ja das völlige Aufgehen in die Zwecke eines Andern. Bei der Herrschaft des Menschen über die Erde steht er selbst direkt im Dienste Gottes, indirekt im Dienste der Erde, deren Zwecken Gott den Menschen dienstbar gemacht. Indem der Mensch die Kräfte der Erde für seine von Gott ihm angewiesenen Zwecke in Anspruch nimmt und sie für diese Zwecke umwandelt, verliert die Erde nicht ihre Bestimmung, sondern erreicht sie vielmehr. Der Mensch hebt die physische Natur durch seine Tätigkeit in das Bereich der sittlichen Weltzwecke. Die Herrschaft des wahren "Adam" über die Erde ist daher in Wahrheit: עבודת האדמה, eine dienende Förderung ihrer Bestimmung. Und für diesen Dienst des Menschen an der Erde gibt ד׳ אלקים den Regen. Die Regenbildung selbst gehört der physischen von אלקי׳ geschaffenen Ordnung der Dinge an. Allein daß der Regen sich bilde, wann und wo und wie er sich bilde, daß er לברכה und nicht לקללה komme, das hat Gott seiner sittlichen Weltwaltung vorbehalten, die von dem Namen ה׳ getragen ist. שאלו מד׳ מטר בעת מלקוש, ruft der Prophet (Secharja 10, 1) seinen Zeitgenossen zu, "erbittet euch von Gott Regen zur Zeit des Frühregens", ד׳ עושה חזיזים ומטר גשם יתן להם לאיש עשב בשדה וגו׳, "Gott bildet die Wolken und die Sendung des Regens gibt Er ihnen, für einen einzigen Mann, für ein einziges Kraut auf dem Felde. Denn die Naturvergötterungen haben von einer herrenlosen Kraft gesprochen, die Naturbewältiger haben Lügen erschaut und sprechen nun Träume der Nichtigkeit aus, sie wissen nur mit Vergänglichkeit zu trösten. Darum ziehen die Menschen wie Schafe dahin, sprechen, daß es keinen Hirten gebe!" (das.) "היה אם שמוע תשמעו wenn ihr gehorchen werdet", spricht Gott in seinem Gesetze (Dewarim 11, 13 u. 14) "בעתו ,ונתתי מטי ארעצכם, gebe ich den Regen eures Landes in seiner Zeit, wenn aber euer Herz sich betört von Gott abwendet, so ועצר את השמים, so schließt Gott den Himmel, und es wird kein Regen kommen. Diese dem jüdischen Volke und dem jüdischen Lande, dem Boden der תורה, dem Boden des göttlichen Sittengesetzes angewiesene Stellung ist somit keine Ausnahmsstellung, keine unnatürliche; sie ist vielmehr die ursprüngliche, der Menschenwelt und ihrer Erde bestimmte, zu der einst beide wiederkehren werden, wenn die Gesamtmenschheit einst dem göttlichen Sittengesetze sich huldigend unterordnen wird. Hier ist somit die Wahrheit ausgesprochen, die die Weisen in dem Satze ausdrücken, daß die Regenspende eines der Dinge sei, deren "Schlüssel Gott nicht einem שליח, einem Boten überantwortet hat". Alle die als Gottes Boten in der Natur wirkenden Kräfte, לא יסבו בלכתן, gehen unverändert ihren geraden, unabänderlichen Gang. So z. B. die Sonne, dieser große Faktor für die Entwicklung und Blüte des irdischen Lebens. Auf mathematischen Gesetzen ruht ihre Bahn, לא יסבו בלכתן da gibt׳s keine Abweichung, keine das Erfordernis des wechselnden Erziehungsbedürfnisses des Menschen berücksichtigende Veränderlichkeit. Die Natur geht ihren Gang. Allein nicht Alles ist in die Hand dieses natürlichen Ganges gelegt. Die Regenspende, die ganze Gestaltung des atmosphärischen Niederschlags und die dadurch bedingte Gestaltung der Erdatmosphäre selbst, die wiederum die Wirkung des Sonnenstrahls für die Erde so wesentlich modifiziert und veränderlich erscheinen lässt, מפתח של גשמים, hat Gott der sittlichen Weltordnung seines Waltens über den Menschen und für den Menschen vorbehalten. "ירעם אל בקולו נפלאות, donnert Gott mit seiner Stimme Wunder, übt er auch Großes, wo wir nicht es merken, spricht auch zum Schnee: werde der Erde, und Regen ist seine Sendung, ja Regen sind die mannigfaltigen Sendungen seiner Macht. Sein Siegel legt er damit an jedes Menschen Hand, alle Männer seines Werkes zu überwachen." (Job. 37, 5.) — Also weil der Mensch noch nicht da war, fehlte auch der Regen, und die Pflanzenwelt harrte noch der ersten Entwicklung entgegen.
טרם יהיה בארץ, these words emphasise that although all phenomena had been created, this referred to their potential, not to their functioning as they do nowadays. כל עשב השדה, had not yet sprouted,
כי לא המטיר, for G’d had not yet made it rain in such a fashion that it enabled the latent power of these plants to fully develop.
It means ‘not yet.’ I.e., it stands in place of the two words עדיין לא.
And cannot form a verb. I.e., it is a noun that does not take the form of a verb.
This verse proves this. Because if it means “before,” it would be connected to the words יהיה and יצמח written after it [thus forming an incomplete statement], and would not explain why Hashem had not brought rain. And if it is connected to the [implied but] omitted word “this,” as if it said: “Before this, all the plants were upon the earth, and before this, all the vegetation sprouted,” then it does not fit with: “For Adonoy Elohim had not brought rain.” (Re’m)
And another [proof]. Meaning, there is another proof for this point.
This verse, too, should be explained thus. Re’m wrote at length on this, but Maharshal explained that Rashi means that it is impossible to explain the verse any other way, for if we say that טרם means before, how can the future tense verb תיראון be applicable to it?
When man appeared. Rashi means as follows: Hashem, who surely desires the prayers of tzaddikim, knew that man would appreciate the rain — and pray for it. See Chulin 60b.
Adonoy is His Name. His actual Name is יהוה, as it has the letters of היה הוה ויהיה (He was, He is, and He will be), and that is His Name. An alternative explanation: It is the Name signifying His essence, whereas the other names each describe one of His traits. Rashi did not explain this earlier, when it is written (v. 4): “On the day when Adonoy Elohim made...” because there it was necessary to say “Adonoy Elohim,” as Rashi explained earlier (1:1 ד"ה ברא).
That He is Ruler and Judge. I.e., Elohim means that He is All-Powerful, as it says, “The powerful ones (אילי) of the land” (Melachim II, 24:15).
At this stage the world was still incomplete, as no shrub of the field was yet in the earth, and no vegetation of the field had yet sprouted; because the Lord God had not caused it to rain upon the earth. Although rain is a part of the natural order of the world, it was not mentioned in the previous chapter alongside the formation of the seas, dry land, or vegetation. Since it had not yet rained, the plants were unable to fully grow. The Sages teach that the plants initially only barely emerged from the ground. When the first man was created, he prayed for them, and the first rains came, causing the plants to sprout and grow. And there was no man to till the ground. People can work the land even when there is no rainfall, by drawing water from elsewhere. Without man, however, the land remained unworked.
וכל שיח השדה, “and all the greenery of the field, etc.” The vegetation which had begun to sprout forth on the third day had actually not broken through the surface of the soil until the sixth day when Adam prayed for rain to materialize. When the rain materialized all these plants surfaced above the earth. Nachmandes, explaining the literal meaning of our verse, the פשט, says that whereas on the third day all the plants mentioned materialized in their mature form, they did not develop as there was no one to tend them. The reason why the vegetation here is not described as שיח האדמה, the vegetation of the earth, but as שיח השדה, is that the word שדה is indicative of something subject to agriculture, ground that is being worked. This had not started until after the first rainfall.
However negation of the positive is a different matter. And that is that you negate the predicate from the subject. As when you say, "X did not eat yesterday; y did not drink today; Reuven is not Shimon's father" - and that which is similar to this - it has nothing to do with the notion of a commandment at all. Behold this is all negation of the positive, and there is no trace of a command in it. And the word with which to negate in Arabic is generally mah, but they also negate with the word, lah. But the Hebrews generally negate with the word, lo, which is exactly the same word they use to prohibit. However they also negate with ayin and that which is connected to it, such as eino, einam, einchem and the other ones. Indeed negation in Hebrew is with the word lo, as when it states, "Lo arose another prophet like Moshe" (Deuteronomy 34:10); "Lo a man is God that He should be untrue" (Numbers 23:19); and many like these. And negation with ayin is like its saying, "and man was ayin" (Genesis 2:5); "but the dead einam know anything" (Ecclesiastes 9:5); and many others. Hence behold that the difference between a prohibition and a negation is already clear to you - and that is that a prohibition is a type of command and will only come with the exact verb of a command. That means to say, just like the verb of a command will always be in the future, so too will [the verb of] a prohibition. It is not possible for a command to be in the past, and so too with a prohibition. And there is no room to group a command as a [type of] narrative sentence: For a narrative sentence requires a predicate and a subject; whereas a command is a complete sentence (without an explicit subject) - as is explained in the books written about this. And a prohibition is also not to be included with a narrative sentence. But a negation is not like this, for a negation can be a narrative sentence. And negation can be in the past, the future or the present. And this is all self-evident with some observation. And since this is so, it is inappropriate to include negative statements that are negations as negative commandments in any way. And this is a demonstrable matter - there is no need for affirmation of it, besides that which we mentioned about the understanding of the nature of words, so as to differentiate between a prohibition and a negation.
And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season” (Lev 26:4.) and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav (This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.) ] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter” (Prov 30:33.) – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah. (Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.”) And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!” (M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.”) You will find in the matter of Enoch that “And Enoch walked with God” (Gen 5:24: va-yithalakh Hanokh et ha-elohim.) And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.” (Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH.) Enoch was a “righteous man who rules in the fear of God,” (2 Samuel 23:3.) as it is said, “for God took him,” (Gen 5:24.) – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you, (Lev 26:9.) ” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,” (Ps 30:6.) and thus it is also written there, “I shall walk about – hithalakhti – in your midst.” (Lev 26:12) And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.” (Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.”) And our sages interpreted this in a midrash: (Sifra Be-Hukkotai Chapter 3.) ”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt” (Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain.) for the righteous in the Garden of Eden, and His Presence will be among them.” (B. Ta’anit 3a.) The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“ (Lev 26:12.) because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” (Ibid.) and our sages z”l interpreted this in a midrash, (B. Taanit 31a.) “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!” (Is 25:9.) The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…” (Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”) who was not standing among them, but about whom they had specific knowledge. From here (From the expression “I shall walk about in your midst” in Lev 26:12.) it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.
Some difficulties in the text of our story: 1) Chapter 7,3-4 seems to contain superfluous verbiage. If Pharaoh would not listen, he would obviously not release the Israelites. 2) Having produced the miracle of the reptile swallowing the staffs, why did G-d send other miracles that the magicians could duplicate? 3) An examination of the three groups of plagues suggests that each successive group was less miraculous than the previous one. The reverse would have been expected! 4) Pharaoh's reactions seem puzzling from a psychological point of view. Sometimes he reacts to the impact of a plague; other times he reacts to the impact of the relief from the plague. Why? 5) Why did G-d say on the occasion of the plague of hail, "This time I will send all My plagues against you" (9,13)? After all, hail is only one plague! If G-d wanted to kill the Egyptian's livestock, why suggest that they make them take shelter? 6) When Pharaoh asked Moses, "Who are those who want to go?" why did Moses not simply say, "The whole nation" instead of the cumbersome, "With our youngsters and with our old folk we will go"? 7) In Chapter 7,25-26, Moses states, "You too will give us offerings that we will present to the Lord our G-d, and also our cattle will go with us." The order seems inverted. Surely taking their cattle is the more important of the two statements! 8) What gave Pharaoh the courage to finally threaten Moses (10,28) when he had never done so previously?
“A tanna teaches like R. Yosi bar R. Chanina – Avraham established the morning prayer, as it says ‘Avraham rose early in the morning to the place where he had stood before G–d…’ (Bereshit 19:27) and there is no standing (amidah) other than prayer, as it says ‘ Pinchas stood up and prayed.’ (Tehillim 106:30) Yitzchak established the afternoon prayer, as it says ‘Yitzchak went out to converse (lasuach) in the field at evening time…’ (Bereshit 24:63) and there is no conversation (siach) other than prayer, as it says ‘A prayer of the afflicted, when he faints and pours out his complaint (sicho) before G–d.’ (Tehillim 102:1) Yaakov established the nighttime prayer, as it says ‘He encountered (va’yifgah) the place, and stayed the night there…’ (Bereshit 28:11) and there is no encounter other than prayer, as it says ‘Therefore pray you not for this people, neither lift up cry nor prayer for them, nor make intercession (tifgah) to me…’ (Yermiyahu 7:16)” [Berachot 26b] These three expressions – standing, conversing and encounter, are aligned with three principle benefits that prayer brings to the service of G–d. The first act of prayer is to root firmly in the heart all the holy concepts and lofty images, the foundations of awe and morality which one has acquired in their soul, so that they will not falter under the storm winds which devastate morality and Divine service through desires of the heart and the passions of the time. The primary time for this rooting is the morning. That before one turn to the business of life and the inevitable feelings of bodily desire, they prepare a strong and well-founded moral posture for themselves which will standup under the oppositional trials of the waves of the times; therefore, the prayer which is oriented toward this activity is known as amidah, standing. To this end our father Avraham, first of the faithful, who withstood ten wondrous trials, and against all the multitude that opposed the path which rises in the light of G–d, who stormed in order to scatter and push him aside, was most fit; he fought to find a well-founded and enduring place to stand. Prayer is called sichah (See gemara Avodah Zarah 7b where siach is the language associated with personal prayer) (conversation), sharing a name with the plants and trees which are called sichim (See Bereshit 2:5 which in this light could be read as “before there was any conversation.” This fits the nature of the second story of creation, which in its opening verse (Bereshit 2:4) uses the form of the word creation הבראם (in their being created) in contrast to the form ברא (created) in the first verse of the Torah. In general one can explore these two story as the first representing a subject/object relationship between G–d and creation and the second a subject/subject relationship. Hence the appearance of conversation at the outset of the second story. See footnote 2.) , due to the blossoming of the soul with new powers, which branch out naturally through the excitation of the soul in the service of the heart. This is most fit to the time of the evening offering, (see Tehillim 141:2) when one is close to casting off their troubles. Then their soul can elevate her nature, and the natural holy emotions stored up in her, to join to the living G–d and overflow with His pure love and awe, increasing fertile fruit and sending out shoots and branches, taking the likeness of a mighty tree (It is this aspect of prayer which ties the disparate pieces of creation together into a whole, a conversation. Note that the in the first story of creation there are individual plants (see Bereshit 1:11-12) but there is no field. It will take the type of prayer conversation which emerges in the second story, the siach hasadeh (see Rashi on Bereshit 2:5), to bind the blades of grass, the pieces of creation, into a whole that could be named a field. See Orach Chaim 61:3 and the Rama’s statement about how the gematria of two names of G–d, that which represents essence and that which represents expression, combine to equal 91, which is also the gematria of ilan, tree. The Maharal Be’er HaGolah, be’er chamishi says – know, that this world is similar to a single tree (ilan) which stretches from the root to the end of the tree, and it has many branches, drawn one after the other. So too it is with the world which is drawn from the First Cause that is the root, which is what we mean when we call heresy ‘to deny the root principle.’Its parts descend one after another until the final descent of the pieces of existence.) - one of the sichim. (One of the pieces of creation, or ‘in the conversation.’) This natural blossoming from within the rightness of the soul is the root of the judgment which is passed upon the one who turns aside from the straight path of life. The attribute of judgment, in so far that it has a natural law, is exacting with one who changes its ways and strays from its path; and this is the attribute of Yitzchak, as it is written “Were it not that the G–d of my father, the G–d of Avraham and the Fear of Yitzchak, had been with me…” (Bereshit 31:42), as our Sages taught with thorough explanation. However, there is another great advantage to prayer, that she find her essential purpose in those of the highest level and value, the highest holy ones who draw near to G–d, who rise up in prayer and lift themselves to the level of prophecy, or near to it, as is written in Tur/Shulchan Aruch Orach Chaim 98; they encounter states well beyond the ways of nature, because they are lifted up far beyond the natural condition and cleave to the living G–d in purity of heart and soul. And the night is best suited for this, in its respite and solitude, as the chasid explained in The Duties of the Heart (R Bachya ibn Pakudah wrote Duties of the Heart in Arabic in 1040 under the title "Al Hidayah ila Faraid al-Ḳulub" (Guide to the Duties of the Heart), it was translated into Hebrew by Judah ibn Tibbon under the title "Ḥobot ha-Lebabot. R’ Bachya was a court judge and philosopher in Saragossa Spain. This work is the first systematic presentation of Jewish ethics and drew heavily from contemporary Arab thinkers. It presents ethics and philosophical understandings as the duties of ‘the heart’ in opposition to those of ‘the limbs’ which are the outward observance of the Law) (Gate of Love of G–d, ch. 6) on the advantage of nighttime prayer, which also facilitates visitation of sacred lofty visions and awesome intellectual fruits, that cannot be apprehended in the company of the physical senses. Things grasped from beyond the conceptual processes embedded in nature come not according to the natural gradual order of simple to profound, or through individual analytic pathways gathered together into a framework. Rather the great light of the sweetness of G–d is revealed suddenly, happy is the one who merits to it! Prayer is called encounter (pgiya), as when one happens upon something, as a result not only of the nature of the path which the traveler takes but also of the immanent nearness of the one encountered. And so it was for our father Yaakov, peace be upon him, for it is a certainty that his prayer prepared him for the lofty prophetic vision of the ladder and all its particulars (see Bereshit 28:10-17) , and that is why the name encounter is associated with his prayer, “and he encountered the place.” This is befitting the nighttime prayer.
Prayer asks that the neshama fulfill her role. When days and years pass without properly aligned (The term kavana is central to the practice of prayer, and difficult to translate. Common renderings as ‘focus’ or ‘intention’ strike me as indicative of a process centered outside the self (focus on… intention toward…) Alignment adds the sense of prayer as relationship and right inner orientation of self which allow something to flow through the self (alignment with...) See section 4:8, 11, 12 for further discussion, as well as footnote 17.) prayer, battering-stones (Isaiah 8:14. These are the stones which themselves do the damage, as opposed to the stumbling blocks to which they are joined in the verse (seen Malbim ad loc). Perhaps the proper image is that of a rock-like accretion which accumulates around the heart from a lack of proper prayer. Then when you reach for the heart, you hurt yourself on the hard, sharp surface that has built up. This pain breeds lethargy, meaning a lack of desire or motivation to try and touch the heart.) accumulate around the heart, through which we feel an inner spiritual lethargy. And when the good (Translating the word tov as good is literally accurate, but not so helpful in understanding in context. This is because Hebrew is a word-poor language, and relies on context to communicate nuance of meaning. Therefore understanding the meaning of tov, where ever it is used, comes in context of its classic usages. In the first chapter of Genesis, before we hear of the Tree of the knowledge of good and evil, the tree of moral distinctions, there is good. When G–d looks at creation and sees that it is good, there is no evil to define it by contrast. This is good in the existential sense - that which perfectly conforms to the will of its Creator (see Rashi Bereshit 1:7מעל לרקיע ). Humanity does not have the perfection as a creator to fully actualize our inner conception of the good which we desire be. However, an essential expression of our Divine Image is the ability to recognize the potential good in the world, that which is in a state of “not yet,” and to bring it to fruition through prayer and action (see comments on Rashi Bereshit 2:5 in note 2). After the eating from the tree, our access to good comes through relative experience (good as opposed to evil), and our expression of good through words and deeds that move creation toward a state of deeper Divine intention. Thus the following two definitions offered by R’ Kook in Olat Reiyah Pesukei dezimra 14 -) spirit (The good spirit can be understood as a type of Divine spirit which fills man, like ruach hakodesh. Compare Tehillim 143:10 with the comments of the Malbim and the Radak. For a parallel text from R’ Kook see Olat Reiyah, Modeh Ani 2.) returns, and the gift of prayer is given from above, we move forward with each prayer, removing the obstacles, and the many blockages which have gathered in the flowing river of the highest (Translating the superlative עליונה poses a similar problem to translating טוב Here are some usages by R’ kook which may suggest its general meaning – עליון – אידיאלי, אצלי, אלוקי (עפ"י א"ק ב שיג, ושם א רלב) רם במעלתו מכל העניינים הזעירים שלבני אדם (עפ"י ע"ר א קיג) Transcendent – ideal, noble, G–dly (Orot Kodesh 2:313, 1:232) Elevated in its level from all the small, human matters (Olat Reiyah I p.113) Additionally, it implies an ideal but dynamic state, one which lies beyond the ability to manifest, but toward which we may continually strive in an asymptotic relationship.) soul of life begin to clear. And with that neshama elevation gained through each prayer, relative to the value (The word erech is rendered as value in the sense of a thing’s place or essential nature in relation to its particular framework ערך – מקומו וענינו (ע"ר א של)) of its time, come known achievements (And with each prayer as it comes fit to the system of alignment in time of day, week, month, year unique in the sameness intersecting a moment which will never be again, deficiencies of the past are healed through attaining accomplishments already known. This already known is in the sense of territory which we already have, we are just recovering it in an active sense. See the word’s biblical usage as a portion which we will inherit in the land and recall that inheritance is not like other processes of acquisition. Rather than acquiring something foreign to us, we are growing into something which was inherent but not yet attained.) as cures for the deficiencies of the past. Indeed, the lack is not filled all at once, but rather step by step, and the brilliance (See Bereshit 6:16, and the midrash Bereshit Rabba 31:11 brought by Rashi on whether the tzohar in Noah’s ark was a window or a gemstone. Is this illumination a window on a different world or a refraction of the light of the soul within?) of prayer progressively reveals its lights.
We thus have explained that man includes all the worlds within himself, about which it is written, (Ecclesiastes 12:13; See Talmud Bavli, Shabbat 30b) “For this is the whole of man.” This is also the inner meaning of the verse, (Genesis 1:26) “Let us make man in Our image, after Our likeness,” and is why the word, “Let us make-Na’aseh-נעשה,” is in the plural form, since all worlds are partners, both in his making and in his deeds. Because of this, he includes the form of man (Adam-אדם) of all the worlds within himself, for they all are in need of his deeds. This is also the meaning of the verse, (Genesis 2:15) “HaShem-יהו״ה God took the man and placed him in the Garden of Eden, to work it and to guard it,” referring to the fulfillment of the positive commandments (to work it) and the negative commandments (to guard it). (Targum Yonatan ben Uziel to Genesis 2:15 ibid.; Pirkei d’Rabbi Eliezer, Ch. 12 and elsewhere.) This is also the meaning (See Talmud Bavli, Chullin 60b; Midrash Bereishit Rabba 13:3, 13:8) of the verse, (Genesis 2:5) “For HaShem-יהו״ה God had not yet sent the rain upon the earth,” after which the verse continues and gives the reason, “because there was yet no man to work the earth.” This also is the meaning of the verse, (Isaiah 51:16) “And I have placed My words in your mouth, and have covered you with the shadow of My hand, to implant the heavens and to set a foundation for the earth, and to say to Zion, ‘You are My people.’” For, it is man who draws life to the heavens and the earth through his deeds, and it therefore is as if he planted and founded them. This is why the verse concludes with the words, “You are My people (Ami Atah-עמי אתה),” which can be read, “You are with Me (Eemee Atah-עמי אתה),” which as our sages, of blessed memory stated, (See introduction to Zohar; Tikkunei Zohar, Tikkun 69 and elsewhere.) means “My partner.” That is, “I create them and you sustain them.”
“No shrub of the field was yet in the earth” {Gen. 2:5}. Rabbi Simeon went on to say: The allusion is to the magnificent trees which grew later, but as yet were minute.
Adam and Eve, as we have said, were created side by side. Why not face to face? For the reason that heaven and earth were not yet in complete harmony, “the Lord God had not caused it to rain upon the earth” {Gen. 2:5}. When the lower union was rendered perfect, and Adam and Eve turned face to face, then was the upper union perfected.
Similarly, the heavens did not give any powers to the earth until humankind appeared, as it is written, "And no plant of the field was yet in the earth, and no herb of the field had yet grown, for Hashem Elohim had not caused it to rain upon the earth, and there was not a man to till the ground" (Gen. 2:5). All the offspring and products were concealed in the earth. They did not appear, and the heavens were prevented from pouring rain on the earth because humankind did not yet exist. Because it had not yet been created, the revelation of all things was delayed. As soon as humankind appeared, however, "The flowers appeared on the earth," and all the hidden and concealed powers were now revealed.
“All the shrubs of the field had yet to be in the earth, and no vegetation of the field had yet to sprout, because the Lord God did not cause it to rain upon the earth, and there was no man to till the ground” (Genesis 2:5). “All the shrubs of the field had yet to be in the earth” – here it says: “All the shrubs of the field […and no vegetation],” (Implying that nothing grew from the ground before Adam was created.) but later it says: “The Lord God grew from the ground [every tree]” (Genesis 2:9). (Referring to what happened before Adam’s creation.) Rabbi Ḥanina said: There it is referring to the Garden of Eden, and here it is referring to the development of [the rest of] the world. Rabbi Ḥiyya taught: Both these and those did not grow until rain fell on them. (And therefore verse 2:9 in fact does not mean that the trees grew before Adam’s creation.)
From where does the earth receive its [rain] water? Rabbi Eliezer says: From the water of the ocean, (The ocean water evaporates to form clouds, and that water falls as rain.) as it is written: “A mist would rise from the earth.” Rabbi Yehoshua said to him: But is the ocean water not salty? (So how can you say that rain originates there?) He said to him: It becomes sweetened in the clouds, as it is written: “Which the skies distill” (Job 36:28). Where is it distilled? In the skies. Rabbi Yehoshua says: [Rain comes] from the upper waters, as it is stated: “By the rains of the heavens it drinks water” (Deuteronomy 11:11). The clouds rise up from the earth to the firmament and there [from above] they receive it [rain] as from the mouth of a jug, as it is written: “Which cluster into rain from His mist” (Job 36:27). And they [the clouds] separate it [the water] like a type of sieve, so that no drop touches its counterpart, as it is written: “Dripping water, thick clouds of the skies [sheḥakim]” (II Samuel 22:12). Why does he call it [the sky] sheḥakim? Rabbi Shimon ben Lakish said: It is because it crushes [shoḥakim] the water [into little pieces]. Rabbi Abba bar Kahana said: Like an omasum. (A digestive organ in ruminants that crushes their food.) Rabbi Shmuel bar Naḥman said: Like an animal’s intestines.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Clouds come only from above, as it is stated: “And behold, among the clouds of the heavens” (Daniel 7:13). Rabbi Shimon ben Lakish said: Clouds come only from below, as it is stated: “He makes clouds ascend from the ends of the earth” (Psalms 135:7). According to the opinion of Rabbi Yoḥanan, it is analogous to one who gifts someone a cask of wine along with its pitcher. Rabbi Shimon says: It is analogous to one who said to another: ‘Lend me a se’a of wheat.’ He says to him: ‘Bring your basket and come measure [the wheat] into it.’ So, the Holy One blessed be He says to the earth: ‘Bring your clouds and receive rain.’
It [a cloud] is called by five names: Av (Judges 5:4), ed (Genesis 2:6), anan (Genesis 9:13), nesiim (Jeremiah 10:13), ḥaziz (Zechariah 10:1). Av – because it darkens [me’abev] the face of the firmament. Ed – because it ruins the celebration [eid] of the price gougers. (Who profiteer during droughts.) Anan – because it makes people tolerant [anavim] of one another. Nesiim – because it makes people regard each other as aristocrats [nesiim]. (People earn money from their crops.) Ḥaziz – because it creates [colorful] spectacles [ḥezyonot] in the heavens, and because it causes the divine spirit to rest upon the people, (Rain indicates divine favor (see section 5).) as it says: “The vision [ḥazon] of Isaiah son of Amotz” (Isaiah 1:1). Rabban Shimon ben Gamliel said: Earth is called by four names, corresponding to its four seasons: Eretz (Genesis 1:1), tevel (I Samuel 2:8), adama (Genesis 1:25), arka (Jeremiah 10:11). Eretz – corresponding to the season of Nisan [spring], because it accelerates [meritza] production of its produce. Tevel – corresponding to the season of Tamuz [summer], because it brings flavor [metabelet] to its produce. Adama – corresponding to the season of Tishrei [autumn], as the ground becomes disparate clods of earth [adama]. Arka – corresponding to the season of Tevet [winter], because it causes its produce to wither [moreket].
How much rain needs to fall to constitute “permeation”? (There are certain halakhic ramifications that occur when there is enough rain to constitute “permeation,” so a definition of the term is required.) When [the rain reaches] the depth of a plow blade, which is three handbreadths, this is the statement of Rabbi Meir. Rabbi Yehuda says: In hard earth, one handbreadth; in moderate earth, two handbreadths; in moist earth, three handbreadths. Rabbi Shimon ben Elazar said: There is no handbreadth of rain falling from above that does not have [the water inside] the earth rise a corresponding two handbreadths. What is the source? “Depths call to depths in the sound of your waterways…” (Psalms 42:8). (The two “depths” in the verse represent the two handbreadths of rising underground water, and “your waterways” refers to the handbreadth of rain.) Rabbi Levi said: The upper waters [rain] are like males and the lower [underground] waters are like females, and one [the upper] says to the other [the lower]: ‘Accept us; you are the creation of the Holy One blessed be He and we are His emissaries.’ They thereupon accept them. That is what is written: “Let the earth open” (Isaiah 45:8) – like the female that opens herself up for the male. “Salvation will flourish [veyifru]” (Isaiah 45:8) – because they [the two kinds of waters] are fruitful and multiply. (They are plentiful.) “And righteousness will sprout together” (Isaiah 45:8) – this refers to the falling of rain. “I, the Lord, created it” (Isaiah 45:8) – this is why I created it, for the improvement of the world and its settlement.
Rabbi Berekhya said: A calamity (Eid can also mean calamity, as in Deuteronomy 32:35.) ascended from the earth, and thereupon “and watered all of the surface of the ground” (Genesis 2:6). (When a calamity occurs, people are chastened by it, and the resultant repentance brings about the end of a drought.) This is like the opinion of Rabbi Berekhya, as Rabbi Berekhya said: “My lesson will fall [yaarof] as rain…” (Deuteronomy 32:2) – when the necks [oref] of the people are broken [through tragedy], (When they repent.) at that point rain falls.
How much rain must fall for one to be obligated to recite the blessing [over rainfall]? Rabbi Yosei in the name of Rabbi Yehuda and Rabbi Yona in the name of Rabbi Shmuel said: For the first rain of the season, enough to permeate [the earth], and at the end of the season, (When small amounts of rain had fallen previously.) any amount. Rabbi Ḥiyya said in the name of Rabbi Yoḥanan: For the first rain of the season, enough to permeate [the earth], and at the end of the season, not until the surface of the roof tiles are rinsed off. Rabbi Yanai ben Rabbi Yishmael said in the name of Rabbi Shimon ben Lakish: For the first rain of the season, enough to permeate [the earth], and at the end of the season, enough that the sealant on top of the wine jug becomes soaked. But surely even a great deal of rain could fall and the sealant would not become soaked? (Because it is waterproof.) It is, rather, until it appears that it is soaked. (Enough water collects on it to give it the appearance of being soaked.) What blessing should one recite [over the rain]? It is as we learned: For rain and other good tidings, one recites: ‘Blessed [is God]…Who is good and beneficent.’ Rabbi Berekhya in the name of Rabbi Levi derives this from here: “Cold water on a weary soul, so is good news from a distant land” (Proverbs 25:25) – just as for good news one recites: ‘[Blessed is God…] Who is good and beneficent,’ (Brachot 54a.) for cold water [i.e., rain], too, one recites: ‘[Blessed is God…] Who is good and beneficent.’ Rabbi Yehuda said: This is the blessing that my father Yeḥezkel would recite [over rain]: May Your name be blessed, exalted, and magnified for each and every drop that you cause to fall for us, which you keep separate from one another. (Translation follows the unanimously recommended textual emendation שאתה ממניען אלו מאלו.) Rabbi Yehuda ben Rabbi Shimon said: He rains them [the raindrops] down by measure, as it is stated: “For He deducts [yegara] drops of water” (Job 36:27), just as it says: “It shall be deducted [venigra] from the valuation” (Leviticus 27:18). (All deduction is by measure.) Rabbi Yosei bar Yaakov once went up to visit Rabbi Yehuda of Migdal. He heard his voice reciting this blessing: ‘Thousands upon thousands and myriads upon myriads of blessings and thanks we would require to thank Your name for each and every drop that You cause to rain down for us, for You bestow good rewards [even] to sinners.’ He said to him: ‘That is the blessing that Rabbi Simon would recite.’ Rabbi Zeira said: ‘There [in Babylonia] they say: When low prices prevail in the world, when bounty comes to the world, and when a river inundates the countryside, one recites: Blessed [is God]…Who is good and beneficent.’
“And water all” – Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: Everything is blessed [when it rains]; commerce is blessed, and the merchants profit. Rabbi Yoḥanan bar Levi said: Even those afflicted with boils benefit [from the rain]. Rabbi Ḥiyya bar Abba said: The ill also benefit, and their limbs become light for them. Avimai, one of the scholars, used to visit the ill when the “permeation” rain fell. Rabbi Ḥiyya bar Abba said to him: ‘How are they doing?’ He said to him: ‘They feel relief.’ Rabbi Abba says: Even a gemstone senses it [the rain]. (The rain causes their quality to increase.) The Rabbis say: Even the fish sense it. (Though they live underwater.) Rabbi Pinḥas said: There was an incident near Akko in which they caught a fish and, [based on its size], they estimated that it would weigh three hundred pounds, but they weighed it at two hundred pounds. There was an elderly fisherman there, who said to them: ‘It is because the “permeation” rain has not yet fallen.’ After it fell, they caught a fish and estimated that it would weigh two hundred pounds, but they weighed it at three hundred pounds.
Rabbi Elazar bar Rabbi Shimon said: The land is watered only at its upper layer. If so, what should the roots of the carob tree and the roots of the sycamore do, as their roots reach into the depths [of the earth]? Rather, each and every [tree] is watered according to its needs. Rabbi Ḥanina ben Rabbi Izka and Rabbi Berekhya said in the name of Rabbi Yehuda: The roots of a wheat stalk breach the ground up to fifty cubits. The roots of the fig tree breach rocks. Rabbi Levi said: It is as you (Rabbi Elazar bar Rabbi Shimon.) said: [The land is watered] only up to its upper layer; and as for the carob tree and the sycamore, once in thirty days the waters of the depths rise and water them. What is the source? “I, the Lord, guard it; at set times I water it” (Isaiah 27:3). Rabbi Yehoshua ben Levi said: When the rain falls, it gives the ground a new face [panim]. (It causes greenery to grow. This is expounded from the phrase “the surface [penei] of the ground.”)
“All the shrubs [siaḥ] of the field” – all the trees converse [mesiḥin] with one another, as it were. (The rustling of their leaves gives the appearance of conversation with one another.) All the trees converse with people, as it were. (By bearing fruit, it is as if they “call out” to man to plant them and profit.) All the trees were created for the benefit of people. There was an incident involving an individual who harvested his vineyard, spent the night in it, and the wind came and harmed him. (Grapes help to shield man from malevolent winds; once they have been cut off their protection ceases.) All of people’s conversation [siaḥ] is about the land. [They say:] ‘Did the land produce? Did it not produce?’ (Crops are of the utmost importance to man, and the subject dominates their conversation.) All of people’s prayers (Prayer is also called siaḥ (Bereshit Rabbah 60:14).) are about the land: ‘Lord, may the land produce; Lord, may the land flourish.’ All of Israel’s prayers are only regarding the Temple: ‘Lord, may the Temple be built; Lord, when will the Temple be built?’ (Siaḥ alludes to prayer, as above, and “field” alludes to the Temple (Bereshit Rabbah 22:7).)
“Because the Lord God did not cause it to rain upon the earth” – it mentions a complete name (Lord God.) in association with a completed world. (In the verse “These are the outgrowths…on the day that the Lord God made the earth and the heavens” (Genesis 2:4). That is the first time this full name of God is used.) Rabbi Ḥilfai said: Just as it mentions a complete name for a complete world [in that verse],so it mentions a complete name [here,] regarding rainfall. Rabbi Shimon bar Yoḥai said: Three matters are of equal importance to one another, and they are: Earth [eretz], man [adam], and rain [matar]. Rabbi Levi bar Ḥiyya said: The three of them are each of three letters, to teach you that if there is no earth there is no rain, and if there is no rain there is no earth, and without the two of them, there is no man.
Rabbi Hoshaya said: Remarkable is the might of rain, (God’s might as exhibited through rainfall.) as it is the equivalent of the entire act of Creation. (In that it is a metaphysical event, beyond the predictable rules of nature.) What is the source? “Who performs great things, and there is no fathoming” (Job 5:9). Through what? “He gives rain over the face of the earth, and sends water over the surface of fields” (Job 5:10). Rabbi Aḥa cites it from here: “He makes the earth with His might, founds the world with His wisdom” (Jeremiah 10:12). What is written thereafter? “To the sound of His placement of the multitude of water in the heavens” (Jeremiah 10:13), and “sound” refers to none other than rain, as it is stated: “Depths call to depths in the sound of your waterways” (Psalms 42:8).
Rabbi Yitzḥak said: It [rain] indicates [divine] favor [meratze] comparable to [that which is facilitated by] offerings, as it is stated [regarding rain]: “Lord, You showed favor to [ratzita] Your land” (Psalms 85:2), and elsewhere it is written: “They will be offered up with acceptance [ratzon] upon My altar” (Isaiah 56:7, 60:7). Rabbi Simon said: It is even [compared to] ingathering of the exiles, (In terms of the salvation that it brings to the world.) as it is stated [there]: “You returned Jacob from captivity” (Psalms 85:2). Rabbi Yoḥanan bar Marya says: It is a [sign of] quelling fury, as it is stated [there]: “You quelled all Your fury” (Psalms 85:4). Rabbi Tanḥum bar Ḥanilai said: It is even [a sign of] atonement for sins, as it is stated [there]: “You bore the iniquity of Your people” (Psalms 85:3).
Rabbi Ḥiyya bar Abba said: It is of equal importance to the revival of the dead. Rabbi Abba and Rabbi Ḥiyya in the name of Rabbi Abba said: Indeed, the Sages placed it in [the prayers in the blessing of] the revival of the dead. (The second blessing of the Amida prayer.) In regard to this one [rain] a hand is mentioned, and in regard to that one [the revival of the dead] a hand is mentioned; in regard to this one [rain], opening up is mentioned, and in regard to that one [the revival of the dead], opening up is mentioned. In this one, a hand is mentioned, as it is stated [regarding Ezekiel’s resurrection of the dry bones]: “The hand of the Lord was upon me…” (Ezekiel 37:1). In that one, a hand is mentioned: “You open Your hand [and amply feed all living beings]” (Psalms 145:16). In this one, opening up is mentioned: “The Lord will open up for you [His good storehouse, the heavens, to provide the rain of your land]” (Deuteronomy 28:12). In that one, opening up is mentioned: “Behold, I am opening up your graves…” (Ezekiel 37:12). Rabbi Yudan said in the name of Rabbi Elazar bar Avina: This one has song associated with it and that one has song associated with it. This one has song associated with it: “Those who dwell in the rocks (The dead.) will sing” (Isaiah 42:11). And that one has song associated with it [as it is stated regarding rainfall]: “They shout for joy and they sing [yashiru]” (Psalms 65:14). Rabbi Ḥiyya bar Abba said: It [rainfall] is in fact greater than the revival of the dead, as the revival of the dead benefits only people, whereas this [rainfall] benefits people and animals; the revival of the dead benefits only Israel, whereas this [rainfall] benefits Israel and idolaters. A certain idolater once asked Rabbi Yehoshua ben Korḥa, saying to him: ‘You have holidays and we have holidays; when you are rejoicing we are not rejoicing, and when we are rejoicing you are not rejoicing. When do you and we both rejoice? When rain falls. What is the source for this? “The meadows are covered with flocks of sheep; the valleys are wrapped in grain. They shout for joy, and they sing” (Psalms 65:14). What is written thereafter? “Shout to God, priests, Levites, and Israelites” is not written, but rather, “shout to God, all the earth”’ (Psalms 66:1). Rabbi Yehoshua ben Levi said: When the rain falls, the animals seek to mate. What is the source? “The meadows are covered with flocks of sheep [laveshu karim hatzon]” (Psalms 65:14) – a euphemism for the rams mounting the sheep. (The Hebrew could be translated “the rams [karim] cover over [laveshu] the ewes [hatzon].”)
“And there was no man to till [laavod] the ground” – there was no man to induce people to worship [lehaavid] the Holy One blessed be He, like Elijah the prophet and Ḥoni HaMe’agel. (Both of them brought about rainfall with their prayers.) “And there was no man to till the ground” – man was created only for toil. If he merits, his toil is with Torah. If he does not merit, his toil is with the earth. Fortunate is the person whose toil is with Torah.
“Because the Lord God did not cause it to rain upon the earth, and there was no man…” – were it not for man, there would be no covenant made with the earth to cause rain to fall on it, as it is stated: “Who would…bring rain on land with no man, or on a wilderness with no person in it?” (Job 38:26).
“All the streams go to the sea, [yet the sea is not full; to the place that the streams go, there they go again]” (Ecclesiastes 1:7) – there was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who set sail in the Great Sea, and their ship entered a place in the sea where the water was not moving. Rabbi Eliezer said to Rabbi Yehoshua: ‘We came here only for some test.’ (To learn something from our experience.) They filled a barrel of water from that place. When they arrived in Rome, Hadrian, may his bones be crushed, said to them: ‘What is the nature of seawater?’ (How is it that the sea does not flood the land with all the streams that flow into it?) They said to him: ‘It contains water that absorbs water.’ (Certain seawater has the ability to absorb other water into itself without swelling over.) He said to them: ‘Give me some of it [to test].’ They gave him a bowlful. He put water into it, and it swallowed it up. According to the opinion of Rabbi Eliezer, (The midrash is addressing the verse cited earlier, “All the streams go to the sea, yet the sea is not full; to the place that the streams go, there they return [shavim] again” (Ecclesiastes 1:7).) it is from there [the sea] that they [the streams] draw [sho’avim] water. (The clouds draw water from the sea and then fill the streams. See section 10.) According to the opinion of Rabbi Yehoshua, “there they return [shavim] again.” (The streams do not get their water from the sea; what the verse means is that the water of the streams constantly flows into the sea.) “A mist would rise from the earth, and water all of the surface of the ground” (Genesis 2:6). How was the earth watered? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Like the Nile, which [floods over and] waters, and then waters again. Rabbi Neḥemya said: Like the inside of the [bed of the] Kavriya Stream, which wells up [and waters it] and is absorbed back into the ground. The rabbis say: It is like the Tavai. There is a river in Babylon named Tavai. Why do they call it Tavai? It is because it irrigates [its surroundings] once in forty years. (The word tavai is related to tohu (emptiness), as, in between its rare inundations, the surrounding area is desolate.) That is the way that the earth was irrigated at the beginning, as it is written: “A mist would rise from the earth,” but the Holy One blessed be He reconsidered, [ordaining] that the earth should [thenceforth] be watered only from above. Rabbi Ḥanan of Tzippori said in the name of Rabbi Shmuel bar Rabbi Naḥman: The Holy One blessed be He reconsidered, [ordaining] that the earth should be watered only from above, for four reasons: Because of powerful people; (That they should not use their might to take all the water for themselves.) in order to wash away harmful dew; (That had accumulated on the crops.) so that the highlands could be watered just like the lowlands; and so that everyone would direct their eyes heavenward. (To pray to God for rain.) That is what is written: “To raise the lowly on High” (Job 5:11).
(Ex. 2, 5) And the daughter of Pharaoh came down to wash herself at the river. Said R. Jochanan in the name of R. Simon b. Jochai: "From this it may be inferred that she came down to cleanse herself from the idols of her father's house, and so also do we find [that the word 'washing' is applied for idols.] (Is. 4, 4) When the Lord shall have washed away the filth from the daughters of Zion." (Ex. 2, 5) And her maidens walked along by the side of the river. Said R. Jachanan: "The word halicha (walk), is used in connection with death, and so also does the passage read, (Gen. 25, 32) Behold I am going (holech) to die." (Gen. 2, 5) And when she saw the box among the flags; i.e., as soon as her maidens noticed that she desired to save Moses they said to her: "Our princess, the custom of the universe is that if a frail king issues a decree even though the decree is not observed by the rest of the world, nevertheless the king's sons and household obey it and thou art transgressing the decree of thy father, [which caused the throwing of the children in the river]." Thereupon the angel, Gabriel, came and smote them upon the ground [thus the above meaning, going to death, is derived]. (lb.) She sent Amatha and fetched it. R. Juda and R. Nechemiah differ in the explanation of Amatha. One said it means her hand, while the other contends that it means her maid. The one that explains it to mean hand bases his opinion upon the text (amatha, means arm), but the one that explains it to mean maid bases his opinion that for hand the text should have used Yada (hand), [which could not be misunderstood]. But how can you interpret Amatha maid? Have we not said above that Gabriel came and smote them upon the ground? One of the maidens was left, for it is not customary to leave a princess without a maiden. Again, the one who interprets Amatha hand, why did not the text used rather Yada? By using Amatha it informs us that her arm became stretched out, for the master said: "So also we find that it happened with the arm of Pharaoh's daughter! and thus also it happened with the teeth of the wicked [Og] as it is written (Ps. 38) The teeth of the wicked Shibarta, and Resh Lakish said: Do not read Shibarta (hast Thou broken) but read it Shirbabta (that became remified)."
Another interpretation (of Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH; NOAH WAS A RIGHTEOUS MAN. (Cf. Tanh. Gen. 2:5.) Why is he given the name RIGHTEOUS? Inasmuch as he fed the creatures of the Holy One, he became like his Creator. Thus it is stated (in Ps. 11:7): FOR THE LORD IS RIGHTEOUS; HE LOVES RIGHTEOUS DEEDS. So also Joseph. Inasmuch as he fed the creatures for seven years, he was called righteous, as stated (in Amos 2:6): BECAUSE THEY SELL A RIGHTEOUS < ONE > (i.e., Joseph) FOR SILVER. {Thus, because he fed the creatures for seven years, he was therefore called righteous.}
(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH; [NOAH WAS A RIGHTEOUS MAN]. Why the twofold NOAH NOAH? Because his children were righteous like him. R. Aha bar Ze'era said: Would you say the children of Noah were righteous, seeing that the generation of the flood was born in wickedness! Even as one would go unto a wife who was not his own, so would the cattle go to another species which was not their own. And where is it shown that the cattle were commanded not to go unto a species which was not their own? Where it is stated (in Gen. 1:25): AND GOD MADE THE BEAST OF THE EARTH AFTER ITS SPECIES, < THE CATTLE AFTER THEIR SPECIES >…. The Holy One SAID: You are permitted to be joined with your own species, but with another species it is forbidden. (Tanh., Gen. 2:5.) The cattle, beasts, and fowl who entered the ark, however, were righteous in that they had been joined, not with another species, but only with their own. R. Pinhas bar Hiyya the Priest said: For thus it is written (in Gen. 8:19): THEY WENT FORTH FROM THE ARK ACCORDING TO THEIR FAMILIES. Did the cattle actually have families as it states: ACCORDING TO THEIR FAMILIES! < These words mean > simply that only those which were joined with their own species were worthy of entering the ark.
(Gen. 6:9:) < NOAH > WAS … PERFECT, in that he was born circumcised. Ten children of Adam were born circumcised. (For details of this well-known tradition, see Tanh.,Gen. 2:5; ARN, A, 2:5; cf. M. Pss. 9:7; Sot. 12a.)
[(Numb. 20:29:) “Then all the congregation saw that Aaron had died.”] What is written after this (in Numb. 21:1)? “When the Canaanite king of Arad, who dwelt in the Negeb, heard [that Israel had come….].” And who was this king of Arad? This [was Amalek, since it is stated (in Numb. 13:29), “Amalek dwells in the land of the Negeb.” Now he dwelt in the gap (in the border), and when he heard that Aaron was dead and that the clouds of glory had departed, he immediately engaged them in battle. (Numb. 21:1, cont.:) “By way of Atharim (a place name interpreted as coming from twr),” (The actual root is ’TR.) [meaning] the great scout (rt.: twr) that had scouted (rt.: twr) the way for them. It is so stated (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them three days' journey to seek (rt.: twr) out a resting place for them.” (Numb. 21:1, cont.:) “He fought against Israel.” That was Amalek. [So] why did [Scripture] call him a Canaanite? Because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5), “Do not engage them in battle [...].” When Amalek came and engaged in battle with them a second time, the Holy One, blessed be He, said to them, “This [nation] is not forbidden like the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17), ‘Rather you shall utterly destroy them, the Hittites, the Amorites, the Canaanites, […].’” For that reason he was called a Canaanite; and from time immemorial Amalek has been a strap for the punishment of Israel. You find that when they said (in Exod. 17:7), “Is the Lord amongst us or not,” immediately (in Exod. 17:8), “And Amalek came.” And here (in Numb. 20:29:) “Then all the congregation saw that Aaron had died,” [is followed by (Numb 21:1),] “When the Canaanite, king of Arad, who dwelt in the Negeb, learned that Israel was coming by the way of Atharim, he engaged Israel in battle and took some of them captive.” [And also (in Numb. 14:4),] “And they said – one man to his brother – let us appoint a head and return to Egypt,” [is followed by (Numb. 14:45),] “And the Amalekites and the Canaanites... came down and dealt them a shattering blow at Hormah.” You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages [of their journey]. Thus it is stated (in Deut. 10:6), “Then from the wells of Bene-Jaakan the Children of Israel journeyed to Moserah; there Aaron died.” Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) “and Aaron died there on Mount Hor?” (yYoma 1:1 (38ab); ySot. 1:10 (17d); cf. Mekhilta deRabbi Ishmael, Wayassa‘ 1, on Exod. 15:22.) And [so] the verses are evidence of seven stages backwards (from Mount Hor to Moserah) to teach you that [Israel] had retreated.
... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.
לשוח בשדה, “to the shrubs in the field.” The word is familiar to us from Genesis 2,5: שיח השדה, “vegetation of the field,” it is also familiar to us from Genesis 21,15: תחת אחת השיחים, “under one of the bushes” where Hagar abandoned her son Yishmael who was about to die. An alternate exegesis: it is related to the word: שיחה, “conversation;” it then means that Yitzchok went into the field to converse with G-d (pray).
What I wrote (in Kesef Sigim) regarding Noah and his descendants at the time of the division (of that generation) (35. The question implied is: Why was it necessary to record the details of Gen. 10, with its names, families, and places of habitation—of what significance could they be?) was occasioned by confusion (in that matter). (36. Gen. 10:32–11:9.) Just as it is clear what is the benefit gained from the story of the flood in all its details—that, as Maimonides said, by reading the prophetic books we know that God was cognizant of their deeds (37. Guide III:50, saying that the flood and Sodom’s fate were recorded to teach us that “there is a God that judges.”) (and therefore brought on the flood)—so too, in truth, the entire story (of the divided generation) teaches the same lesson. (38. We learn that God knows the lives of human beings.) How can this be disputed—for we see such things constantly. (39. He means to say that we see this constantly in Scripture.) As for the passing details regarding large numbers and small numbers, and large segments of the earth with small segments—these are but as Maimonides said regarding Job, that whether or not he existed, there are many people like him who do exist. (40. Guide III:22.) This is also true of the story of the uncovering of Noah, and the actions taken by his sons in that regard. (41. Gen. 9:20–28.) (In this regard) I have already written whatever is necessary (to understand this matter) in Ṭirat Kesef (42. Ṭirat Kesef (MK I 67): “the choice fruit” of the story of Noah comes at its end, with “cursed be Canaan, a servant of servants,” which establishes that Canaan will be a slave to his brothers and to the nations of the world.) and Maṣref La-Kesef. (43. Maṣref La-Kesef (MK II 37–38).) This is likewise true of the narrative of the divided generation. (44. In Maṣref La-Kesef (MK II 39–41) Kaspi explains the importance of Gen. 10–11 as alluding to later events in the history of the Israelites, as recorded in the books of the Prophets and later in Josippon.) In Miẓrak Kesef I have already informed you of the meaning of “there is no chronological order in Scripture.” (It means that) it is not always necessary that what precedes in order precede in cause, for sometimes it may not be a cause at all, while at other times it might be a cause but only an accidental one (and not an essential one), (45. On the importance which Kaspi attaches to this doctrine in his Scriptural exegesis, see above pp. 46 ff, 114 ff.) as is the case when lightning strikes and kills an ox or sheep. (46. This phrase is found in Averroës’ Epitome of Aristotle’s Logic (Riva di Trento, 1559), p. 52a, “when lightning strikes and an animal dies …”) There are many instances of this. It was, however, necessary that the masses understand this story in a manner appropriate to them, i.e., that the world was created in time and ex nihilo. (47. This alludes to Kaspi’s opinion that Maimonides accepted the Aristotelian doctrine of the Eternity of the universe, so that God’s priority was causal, not temporal. See especially ‘Ammudei Kesef (AM 99–101), and Mesch, Studies, pp. 96 ff.) Yet (it was not necessary) that they understand it in as crude a manner as they do. Certainly it is not correct for the complete sage to understand (these things) in the same manner as does the absolute fool, and certainly not when it comes to intelligibles, for how can we equate an angel with matter? (48. In Heb. ḥomer. It is possible that the original reading was ḥamor (i.e., “ass”), with the vav repositioned, providing the smoother “how could an angel be equated with an ass?”) Consequently it was necessary to write that the people who left there (in the divided generation) settled (in the land of Shinar), because of the narratives of the Creation, of the flood, and of the ark resting on Mount Ararat, (49. Gen. 8:4.) i.e., in the lands of Babylon and Shinar, as is written regarding Sennacherib. (50. Isa. 37:38.) Even prior to the divided generation, the author of the Torah was careful to write of other lands and languages in the context of the three sons of Noah. (51. Gen. 10 speaks of various lands and languages even prior to the division in chap. 11.) This being the case, the verse “And the whole earth was of one language and of one speech” (52. Gen. 11:1.) does not refer to “earth” as an all-inclusive term (53. The MS is unclear at this point. According to this reading, the meaning is that the area where the following events occurred was a limited one, not covering the entire earth, for there were already many different lands and languages. Such a reading would accord with Kaspi’s explanation (in Maṣref La-Kesef, MK II 16–17) of “and there was not a man to till the ground” (Gen. 2:5), where he says that in other places there were men to till the ground. See S. Pines, “Histabberut Ha-Teḳumah Me-Ḥadash shel Medinah Yehudit le-fi Yosef Ibn Kaspi u-le-fi Spinoza,” Iyyun XIV (1963), p. 289, n. 2.) … in Kesef Sigim.
ויצא יצחק לשוח בשדה, the word לשוח is basically the same as שיח השדה, “the plants that grow in the field,” (Genesis 2,5). Yitzchok went out to plant useful vegetation, trees, etc., and to check the work of his employees. While he was thus occupied he happened to espy גמלים באים, camels approaching. He came closer to see if per chance they were the camels belonging to his father which the servant Eliezer had been leading.
טרם תראון means YE DO NOT YET FEAR. Wherever occurs in Scripture it signifies ״not yet”, and does not mean “before”. For example: (Genesis 19:4) טרם ישכבו, which the Targum renders by “whilst yet they had not lain down”; (Genesis 2:5) טרם יצמח which the Targum renders by “not yet sprung forth”. This, too, has the same meaning: I know that ye do not yet fear the Lord, and that as soon as there will be respite you will continue in your moral corruption.
[Shmuel] had not yet known Adonoy. He had not yet recognized the nature of the prophetic voice. (He was thus unfamiliar with the ways ‘ה calls man, and he therefore thought that the voice was Eili’s.) Every time the word 'טֶרֶם' appears in Scripture, it means 'not yet,' as rendered by the Targum 'עַד לָא' [not yet]. It does not mean 'before.' This verse proves it. And another [proof of this] is the verse כִּי טֶרֶם תִּירְאוּן which is rendered as "that you do not yet fear," (Shemos 9:30.) is a more explicit verse proving this. Also, וְכֹל שִֹיחַ הַשָֹּדֶה טֶרֶם יִהְיֶה בָאָרֶץ ["all plants of the field were not yet on the earth"]. (Bereishis 2:5.)
וישכון ישראל בטח, as we read in Joshua 11,23 והארץ שקטה ממלחמה, “the land was tranquil, rested from war.” בדד עין יעקב אל ארץ דגן ותירוש, insulated, secure is Yaakov’s tenure, He, the G’d of Yaakov, is the source of the land producing corn and wine. He is the Lord whom you seek out, who, after all said and done is עין ישראל, Israel’s fountain. This is manifest in the manner in which שמיו יערפו טל, His heavens will provide your land with ample and blissful dew. Moses’ blessing envisages the times of the Messiah when the heavens by dripping dew will make the land fruitful as it had been before Adam’s sin, as documented in Genesis 2,5-6 that when there was not yet a human being to till the soil, and G’d had not yet made it rain on to the earth, a vapour rose from the earth and irrigated it,” so that it could produce crops without the need for rain from above. Once the messianic age will dawn, conditions on earth will be similar to what they were before Adam had sinned, and, as a result, growing one’s food had been decreed to be something laborious, involving sweat. The Talmud Shabbat 30 foresees that at that time ready made cakes will materialise from the soil of the land of Israel.
This explains I cannot any longer, etc. It is as if he said, Because Hashem has said to me, ‘You will not cross over [the Yardein], etc. Yehoshua will cross.’ But it is not because his strength had weakened, for it is written, His appearance was not dulled and his freshness did not fade [Devarim 34:7]. For one cannot say, for Hashem is [a phrase] on its own, as if it had said, I am no longer able, and furthermore, for Hashem said to me, because the meaning of I am no longer able is I have no permission, if so that is the meaning of that the Holy One, Blessed Is He said to me do not cross. Therefore [Rashi] explains that for Hashem said is an explanation. As if to say, I am no longer able because Hashem said, etc. The [letter] vav [meaning and] of And Hashem means because, as in [the verse] And there was no man (Bereishis 2:5) which means Because there was no man.
Did you as yet not realize. Rashi’s view is that טרם means “not yet,” as he explained the verse in Parshas Bereishis (2:5), “The vegetation of the fields had not yet sprouted,” and in Parshas Va’era (Shemos 9:30), “You are not yet in fear.” Thus, טרם should not be explained as “before.” Accordingly, תדע really denotes past tense although it is written in the form of future tense.
SCRIPTURE CONSIDERS HIM. Maharal explains in Derech Chaim that the mishna is really based on the verse “only take care, etc.” quoted in the next mishna; so also Midrash Shmuel in his commentary to the next mishna. In his commentary to this mishna, however, Midrash Shmuel writes that the mishna is based on the verse “they would scrape moss from trees” (Job 30:4), which the Talmud in Chagiga 12b understands as referring to those who interrupt their Torah studies to engage in conversation. The Targum likewise translates that verse “they who abandon [inscribing] words of Torah on the tablet of their hearts for conversation.” Since this is explicit in the Targum it is considered obvious and the mishna sees no need to mention the verse, relying instead on the thinking person to understand this on his own; for the way of the tannaim is not to make explicit what they feel should have been understood. The mishna might also be midrashically interpreting the Hebrew siach as “tree,” as in the verse vechol siach hasadeh (Genesis 2:5) where the commentators understand it as “tree,” which is why the mishna’s example is one who says “how beautiful this tree is!” Rashi writes in his commentary here: the text should not read “Scripture considers him,” for no verse is adduced. Rav is likewise careful with his language and writes “they consider him as if.” (“They” meaning the Sages, not a verse.) On the other hand, Rav uses the same language in the next mishna, even though it quotes the verse “only take care, etc.” The reason our mishna does not say “he forfeits his life, as the verse says, etc.” as in mishna 4 and instead says “he is considered as if” is that the person in our mishna happens to interrupt his learning temporarily and immediately returns to it, whereas the person in mishna 4 “turns his mind to idle things.” Midrash Shmuel writes in the name of R. Moshe Almosnino that our mishna says “he is considered as if” to show that mishna 4 is a case of one who is in the right place and time for solitary thought. According to Rav's the second explanation, that the person in our case says “Blessed is He who has made such things in His world,” the above question doesn’t begin. For since he interrupted to say a blessing, we wouldn’t have even assumed that “he is considered as if,” and so the mishna informs us that “he is considered as if” because Torah study is above all else.
In the repetition of the word “field” in Gen. 2:5, he sees two fields yielding, respectively, what is intellectually and what is sensibly perceptible: in the rain the power given to the senses of apprehending objects presented to them, a power not needed when material objects did not exist, and in whose absence the Mind is without employment. (22–27.)
What is the object of saying, "And God made every green herb of the field, before it was upon the earth, and every grass before it had sprung up?" He here by these expressions intimates in enigmatical language the incorporeal species; since the expression, "before it was upon the earth," indicates the arriving at perfection of every herb, and of all seeds and trees. But as to what he says, that "before it had sprung up upon the earth," he had made every green herb, and grass, et caetera, it is plain that the incorporeal species, as being indicative of the others, were created first, in accordance with intellectual nature, which those things which are upon the earth perceptible to the outward senses were to imitate.
He is here comparing Noah to the first created man who was formed out of the earth; for in that manner also does he speak of him when he came forth out of the ark; since both then and now there took place a first beginning of the cultivation of the land, each being after a deluge. For also, at the time of the original creation of the world the earth was, as it were, a lake, being covered by an inundation of water, for the sacred historian could not tell us that God said, "Let the waters be gathered together into one body, and let the dry land appear," unless it had previously been inundated with waters which now returned into certain depths of the earth. Nor again is the expression a purposeless one, "He began to be a tiller of the earth," for in the second generation he was himself the beginning of men, and also of seed, and of the cultivation of the land, and of the life of all other things. This is the literal meaning of the words. But if we look to their inner sense, a distinction is made between being a cultivator of the earth and a tiller of it; as the murderer of his brother is represented as tilling the earth, but not as cultivating it. For by the earth our body is symbolically represented, which is by its nature earthly, and which the unjust and wicked man tills like a lazy hireling, but which the man endued with virtue cultivates like a skilful manager of plants and an agriculturist of good works appointed to superintend it. Because the workman of the body, the mind, as being carnal, procures carnal pleasures; but the cultivator of the earth is careful to produce useful fruits, those, namely, which are to be obtained by the study of continence, and modesty, and sound wisdom; and he prunes away all superfluous excesses and badhabits which spring up around, like the thin and misplaced branches of trees.
§ Rav Asi raises a contradiction between two verses. It is written: “And the earth brought forth grass” (Genesis 1:12), on the third day of the week of Creation. And it is also written: “No shrub of the field was yet in the earth” (Genesis 2:5), on Shabbat eve, the sixth day of Creation, immediately before Adam was created. Rav Asi explains: This teaches that the grasses emerged on the third day and stood at the opening of the ground, but they did not grow until Adam, the first man, came and prayed for mercy upon them, and rain came, and they sprouted. And this is meant to teach you that the Holy One, Blessed be He, desires the prayers of the righteous.
The Gemara asks: Granted, according to the one who said that Eve was a face, it is understandable that it is written: “Male and female, He created them, and blessed them, and called their name Man in the day when they were created” (Genesis 5:2), which indicates that from the very beginning of their creation, He fashioned two faces, one for the male and the other for the female. However, according to the one who said that Eve was created from a tail, what is the meaning of the verse: “Male and female, He created them”?
All the plants of the field were not yet on the earth, and all the herbal vegetation of the field had not yet sprouted, for Adonoy Elohim had not brought rain [down] upon the earth, and there was [yet] no man to work the soil.
And all the trees of the field were not as yet in the earth, and all the herbs of the field had not as yet germinated, because the Lord God had not made it to rain upon the earth, and man was not to cultivate the ground.
| וְאֵ֖ד יַֽעֲלֶ֣ה מִן־הָאָ֑רֶץ וְהִשְׁקָ֖ה אֶֽת־כׇּל־פְּנֵ֥י הָֽאֲדָמָֽה׃ | 6 | but a flow would well up from the ground and water the whole surface of the earth— |
"And a mist would rise up from the earth;” following the allegorical approach, the author reminds the reader that G’d had created the Universe(s) in order to provide Himself with satisfaction, and we find this concept alluded to in His name י-ה-ו-ה, the satisfaction being called: אהיה, which according to our author refers to the satisfaction the Creator hopes to derive from the positive contributions to spirituality that will emanate from man on earth. [condensed by me. Ed]
This is the meaning of, “An AyD (mist) rose up from the earth.” As a result of this lower fear—which corresponds to Aleph Dalet, as above—“it watered the entire surface of the ground.” For through [lower fear], the influx of bounty is drawn.
So, too, when he elevates fear from the lower things. From this, an aspect of elevating mayin nukvin is created, and an influx of bounty is drawn into the world. {“A mist rose up from the earth, and it watered the entire surface of the ground” (Genesis 2:6) .}
And this is the meaning of what our Sages said (Sukkah 11b): “From where do we know that one is permitted to cover the sukkah only with something that cannot be made impure and which grows from the earth? It is written (Genesis 2:6), ‘A mist rose from the earth’—just as a mist cannot be made impure and it issues only from the earth….” The mist is the above mentioned clouds. They are synonymous with holiness.
When there are wars in the world, reason dictates that there will be higher prices. This is because the curse of Kayin—“When you work the land, it will no longer yield its strength to you” (Genesis 4:12)—is precipitated by the bloodshed in the world. This curse was issued on account of bloodshed, for the earth must [respond] this way when blood is spilled. For rain is produced by the vapors that rise up from the earth, as it is written, “An eid (mist) rose up from the earth and watered the whole surface of the earth” (ibid. 2:6). From the vapors which rise up from the earth, rain is created.
Even though it seems that a person follows his wisdom, understanding, and knowledge, still, it is the will within the attributes that truly leads man, and the heart that directs the brain. (By heart, he seems to mean the innermost will of a person, and not just the emotions.) A person’s will directs his opinion. This is clearly seen in the way that a person inner character traits influence his opinion and the way he thinks. This will also determine how he teaches his children and all those he seeks to help. Whereas, a person with evil qualities will instill these negative characteristics in his children, since in his mind, this is the correct path to follow. The Zohar puts it this way (Raya Mehamna, Parshat Tsav, 28b): It is written (Bereshit, 2:6), “And a mist went up from the earth,” and immediately afterward it says, “and it watered the entire face of the earth.” In this way, fumes wake up in Binah – Understanding – which is the heart, as we have learned, “The heart understands.” Then the ascends to Hokhmah – Wisdom, which is in the brain. Therefore, when one instills emunah in his heart, the heart then awakens the mind and its thoughts to understand even that which is above its perception. (The Sefirah of Keter transcends the “intellectual” Sefirot of Hokhmah, Binah, and Da’at. As such, it is trans-rational, and is connected to the much deeper inclinations of Will and Desire, which arise in a person’s mind spontaneously, from a deep, subterranean level that the conscious mind cannot always identify. This itself is the level of faith, since, in Hasidic terms, faith means the connection and affirmation of a reality that is beyond the mind’s grasp and rationalization.) One should not say, “How can I establish faith in my heart, believing in that which transcends my mind, since the human mind can only understand that which the senses perceive, and that which is not based on empirical perception, the mind cannot understand.”
ואד, “and a kind of mist;” the letter ו at the beginning off the word אד, appears to be superfluous; there are numerous such apparently superfluous prefixes ו in the Torah. As a result, in order not to have to consider that letter as superfluous, our author suggests that the meaning of the two verses 56 must be understood thus: “all the grasses etc. in the field were in a state of suspense after having been created, as only a kind of mist had been rising from the earth due to the influence of sun and moon, this being only sufficient to provide minimal moisture for these herbs. The section of the verse commencing with: for “G-d had not yet let it rain, nor had there been a human being to till the earth,” interrupts the story in order to provide us with the reason why none of these plants have been reported as growing.
יעלה, “would rise;” the word must be understood as being in the past tense. Compare Genesis 8,20: ויעל עולות במזבח, “he (Noach) would offer burnt offerings on the altar.” (past tense).
A MIST. Ed (mist) means smoke. (I.E. reads ashan (smoke). That is, a smoke-like substance went up from the earth. Weiser suggests reading anan (cloud) because smoke is out of place here since I.E. speaks of clouds.) The day of their calamity (yom edom) is similar (Deut. 32:35). An evil day is called a cloudy day and a day of thick darkness. (Hence yom ed means a cloudy day, i.e., a dark day or day of calamity.) The meaning of our verse is that via the power of the lights a mist arose from the earth and watered it and caused it to bring forth vegetation. Saadiah Gaon explains as follows: “And no mist yet went up from the earth.” (According to Saadiah the word lo found in verse 5 also applies to this verse.)
ואד "until that" there are 2 separate Tanakh teachings about this, "and his wife beset with (אֵ֗יד) calamity (Job 18:12)." An allusion to what many of us said, remember them as a blessing, why is his name called ´Eid (אֵ֗יד - calamity)? It was because of that the nations break their hearts, so that the Holy One, blessed be He, will give them rain.
ואד יעלה מן הארץ, “and a mist would rise from the earth.” The plain meaning is that these words refer to the steam which rises from the moisture of the various concentrations of water on earth. As they usually contain some solid particles from earth, the Torah called it אד “mist.” Seeing that the rain results from this moist mist and the clouds accept it, the cloud itself was called אד as we find in Job 36,27 יזוקו מטר לאדו, “which cluster into rain, from His mist.” An homiletical approach views these words as a reference to the ענני הכבוד, “the clouds of G-d’s glory” which were gathering strength and rising. According to the Midrash, the words מן הארץ which are mentioned in our verse first and the strengthening of the clouds of glory are an allusion to the great honour these clouds receive from G-d Himself. This is what our sages in Chulin 60 referred to when they said concerning the herbs, that at that time the angel in charge of the world opened his praise of the Lord with the words: יהי כבוד ה' לעולם ישמח ה' במעשיו “May the glory of G-d last forever and may He derive joy from His works” (Psalms 104,31). The angel said these words as a form of prayer, just as a similar expression in Kings I 8,57 when Solomon said יהי ה' אלוקינו עמנו, “let the Lord our G-d be with us.” The meaning of the words ישמח ה' is “so that He will have reason to rejoice.”
והשקה את כל פני האדמה, “and it provided irrigation for the entire earth.” The reference is to the planetary system and all that is below it and exerts influence on life on earth. The additional word כל, “all,” is the reason the sages said in Sanhedrin 35 that the dust of the earth was collected from all four corners of the earth.
ואד יעלה AND A MIST WENT UP — This has reference to the creation of Adam: viz., He caused the deep to rise and filled the clouds with water to moisten the dust, and man was created. It is like a kneader of bread who first pours in water and afterwards kneads the dough — similarly here: He first watered the ground and afterwards He formed man (Genesis Rabbah 14:1).
ואד יעלה "und ein Dunst stieg fortwährend von der Erde auf und tränkte die ganze Fläche des Menschen Bodens". Es kann dieses Tränken der Erde nicht die Stelle des Regens vertreten haben; denn unmittelbar zuvor ist uns gesagt, daß aus Regenmangel das Wachsen der Pflanzen noch nicht begonnen hatte. Es kann daher dieses Tränken der Erde wohl nur als Vorbereitung für die folgende Bildung des Menschen von der Erde gefasst werden. Von dem Tage, an welchem die Erde für den Empfang des Menschen mit ihrer Pflanzenwelt bereit da stand, harrte sie seiner Ankunft entgegen und ward fortdauernd für die Bildung desselben vorbereitet.
ואד יעלה מן הארץ, on the day they were completed, i.e. at the end of the sixth “day” a vapour rose from the earth equivalent to beneficial dew which irrigated the earth and enabled it to bring forth further vegetation without the help of rain or man’s labour.
For the purpose of creating. Rashi is answering the question: Earlier it is written that Hashem did not bring rain, since man had not yet been created. Why then is it written here, “A mist rose,” implying that there was rain before man was created?
Here, too. Why was Rashi forced to explain [that “a mist rose” is from the waters of the deep and] not from the waters on the surface of the earth which [evaporate and] feed the clouds? Because it is written: “For Adonoy Elohim had not brought rain,” referring to ordinary rain, from which come the waters on the earth. Thus, before man was created it did not rain. Yet “a mist rose” before man was created, for only afterwards it is written (v. 7), “Adonoy Elohim then formed the man.” If this mist was from ordinary rain, the verses would contradict each other.
A mist would rise from the earth, and water the entire surface of the ground. The essence of rain already existed, but the complete hydrological cycle was not yet in place. The Torah here describes a primordial water cycle: Mist would rise from the earth, condense, and fall to water the ground.
ואד יעלה מן הארץ, “vapour would rise from the earth, etc.” According to Rashi these words refer to the fashioning of man, G’d, so to speak, used the moisture called אד to make a kind of dough of the mixture of earth and these vapours, allowing Him to fashion and mould man in the shape He had intended for him. According to the plain meaning of the text it appears that seeing the Torah writes that at that time no rain had yet descended on earth, there was no point to rain descending until man had been created who would till the ground after the rain had fallen. The Torah therefore describes that vapours from the earth could keep the plants alive even in the temporary absence of man to tend to them.
There is some prima facie evidence indicating that lack of respiration and the state of death are, by definition, synonymous. The Sages inform us that the soul departs through the nostrils, thereby causing respiration to cease and death to occur. The Yalkut Shim'oni, Lekh Lekha, no. 77, observes that after sneezing one should give thanks for having been privileged to remain alive. (Cf. R. Baruch ha-Levi Epstein, Torah Temimah, Gen. 7:22.) The Yalkut, noting that the first mention of sickness in Scripture occurs in Genesis 48:1, remarks that prior to the time of Jacob sickness was unknown. It is the view of the Sages that illness became part of man's destiny in answer to Jacob's plea for prior indication of impending death in order that he might make a testament before dying. Before the days of Jacob, according to the Yalkut, an individual simply sneezed and expired without any indication whatsoever that death was about to overtake him. The Yalkut can readily be understood on the basis of the verse "… and He blew into his nostrils the soul of life" (Gen. 2:6). In the narrative concerning the creation of Adam, the soul is described as having entered through the nostrils. According to the Yalkut, the soul departs through the same aperture through which it entered; hence terminal sneezing is associated with the soul's departure from the body. Apparently, then, respiration and life both cease with the departure of the soul.
It would appear that a divergent view is espoused by Hatam Sofer, who indicates that death is synonymous with cessation of respiration. Teshuvot Hatam Sofer, Yoreh De'ah, no. 338, states that the commandment "And if a man have committed a sin worthy of death, and he be put to death … his body shall not remain all night upon the tree, but thou shalt surely bury him the same day …" (Deut. 21:23) implies a clearly defined definition of death. Halakhah deems cessation of respiratory activity to constitute such a definition. This tradition, according to Hatam Sofer, was either (1) received from the scientists of antiquity, even though it has been "forgotten" by contemporary physicians, or (2) received by Moses on Mt. Sinai, or (3) derived from the verse "all which has the breath of the spirit of life in his nostrils" (Gen. 2:6). "This necessarily is the shi'ur [the term shi'ur should in this context be understood as meaning "clinical symptom of death"] received by us with regard to all corpses from the time that the congregation of the Lord became a holy nation." Hatam Sofer, while not spelling out the issue at stake, quite obviously views cessation of respiration as itself constituting death rather than as being merely symptomatic of death. However, in developing this thesis, Hatam Sofer appears to broaden his definition of death by requiring the presence of yet another necessary condition. Hatam Sofer cites the previously mentioned phenomenon described by the Andalusians and accounts for the situation described by them by stating that although in the incident described respiration had ceased, nevertheless the pulse was still detectable either at the temples or at the neck. Without making an explicit statement to this effect, Hatam Sofer here seems nevertheless to amend his definition of death and now appears to state that death occurs only if both pulse beat and respiration have ceased. (Rabbi Moshe Sternbuch, Ba‘ayot ha-Zeman be-Hashkafat ha-Torah, I, 10, asserts that according to Ḥatam Sofer, absence of respiration is sufficient to establish death unless the peron is in a swoon. However, in a state of swoon it is possible for the person to be alive and yet not to breathe. Hence the possibility of a swoon must be ruled out before lack of respiration may be accepted as conclusive evidence that death has occurred. Rabbi Sternbuch evidently interprets Ḥatam Sofer as believing that lack of respiration is merely symptomatic of death rather than constituting death in and of itself.) This definition of death is thus compatible with the previously cited view supported by Yoma 85a that death is to be identified with absence of respiration coupled with prior cessation of cardiac activity. Although death occurs only upon the conjunction of both physiological occurrences, cessation of respiration is accepted as the sole operational definition because, in the vast majority of cases, it is indicative of prior cardiac arrest. Hatam Sofer summarizes his position in the statement, "But in any case, once he lies like an inanimate stone, there being no pulse whatsoever, and if subsequently breathing ceases, we have only the words of our holy Torah that he is dead." Accordingly, concludes Hatam Sofer, the corpse must be buried without delay and a kohen dare not defile himself by touching the corpse after these signs of death are in evidence. Cases such as those described in Semaḥot 8 are extremely unusual, to say the least, and are dismissed by Hatam Sofer as being comparable to the celebrated story of Choni the Circle-Drawer (Ta'anit 23a), who slept for seventy years. Oddities such as these occur with such great rarity that Halakhah need not take cognizance of such contingencies. (Rabbi I. J. Unterman, “Ba‘ayot Hashtalat ha-Lev le-Or ha-Halakhah,” Torah She-be-‘al Peh (5729), p. 13 and No‘am, XIII (5730), p. 3, points out that Ḥatam Sofer is speaking specifically of a patient suffering from a lingering illness and whose condition has steadily deteriorated. These symptoms, declares R. Unterman, cannot be regarded as definitive signs of death with regard to one who has experienced a sudden seizure. In such cases, all resources of medical science must be employed to save human life. Although he does not elaborate, R. Unterman presumably means that we may not accept our inability to detect these signs of life as conclusive evidence of their absence. R. Waldenberg, Ẓiẓ. Eli‘ezer, X, no. 25, chap. 4, no. 5, quite obviously disagrees with this view. Ẓiẓ Eli‘ezer cites the symptoms advanced by Ḥatam Sofer as reliable criteria of death in all instances. R. Waldenberg explains the numerous cases in which the patient has been restored to life following cessation of respiration as instances wherein respiration was indeed present but not perceived. The physician may, nevertheless, rely upon his determination that respiration has ceased in pronouncing death. Nevertheless, “if it is possible for him to conduct further tests in the anticipation that he may perhaps find life, certainly it is incumbent upon him to do so; however, as to the primary determining factor, with regard to this we have only the words of our Torah and the tradition of our fathers …”) In the same vein, R. Chaim Yosef David Azulai, Teshuvot Hayyim Sha'al, II, no. 25, declares that when the statutory signs of death are present, it is incumbent upon us to execute burial without delay, "and if in one of many tens of thousands of cases it happens that he is alive, there does not [devolve] upon us the slightest transgression, for so has it been decreed upon us … and if we err in these signs [of death], such was His decree, may He be blessed."
Pride must meet with humbling for two reasons: first, because the Holy One Blessed be He metes out measure for measure, so that one's desiring to aggrandize himself beyond his worth is aptly countered by his being humbled and lowered; second, because this is the nature of the creation. All things endure and are preserved in their natural setting and deteriorate when they are removed from that setting, as evidenced with air being forced beneath water or earth being forced above air. What is more, the nature of the creation requires that the elevated be oriented towards the acquisition of lowliness and the lowly towards the acquisition of exaltedness (This accounts for the statement [Avoth 1:13]: "He who magnifies his name loses his name"), this being the nature of existence. And this is the intent of the verse (Genesis 2:6): "And a mist rose from the earth and watered the whole face of the ground." For the sun acts upon all of the elements, until the center of the earth, and by means of its motion raises mists form the two terrestrial elements [earth and water], until they convert to themselves the celestial elements, fire and air. In respect to air it is clear that it assumes the form of water and becomes rain falling to earth. And it is also in the nature of fire to behave thus, but the Blessed One in His mercy removed this possibility from the order of nature, just as He decreed that the waters be gathered together in one spot and the dry land be seen — although nature dictates otherwise.
Our Sages have already explained that the herbs and trees, which God caused to spring forth from the ground, were caused by God to grow, after He had sent down rain upon them; and the passage beginning, “And there went up a mist from the earth” (ii. 6), refers to that which took place before the creative act, related in the words, “Let the earth bring forth grass,” etc. (i. ii.). Therefore Onkelos translates it: “And there had gone up a mist from the earth?’ It is also evident from the text itself, where it is distinctly said, “And every plant in the field before it was in the earth,” etc. (ii. 5). This question is now explained.
Arise El’azar! And take the sling, which is the Shekhinah, [and surround it with a crownlet], and shoot from it that stone – the holy drop, about which it is stated: (Gen. 2:6) And a mist (eid) would ascend from the earth... [and because of this:]
Then, “There went up a mist from the earth” {Gen. 2:6}, to make up for the lack, by “watering the whole face of the ground” {ibid.}; and the mist rising is the yearning of the female for the male. Yet another interpretation says that we take the word “not” from the first verse to use in the second with “mist,” and this means that God failed to send rain because a mist had not gone up, for from below must come the impulse to move the power above.
and waters the mountains with clouds (Tehillim 104:13. Radak explains that this verse is based upon Bereishis 2:6, “And a cloud arose from the land and watered the ground below.”)
Praise God! He builds levels in the heavens (Amos 9:4. Radak explains that this refers to the nine celestial spheres which surround the earth and, thereby, constitute the heavens.) and waters the mountains with clouds (Tehillim 104:13. Radak explains that this verse is based upon Bereishis 2:6, “And a cloud arose from the land and watered the ground below.”) He provided a remembrance for his miracles (Tehillim 111:4. The phrase, as it appears in Tehillim, refers to remembrances of the miracles performed during the exodus from Egypt, (the specific remembrance is, however, disputed. Rashi says that it refers to the holidays and Sabbath). In this piyut, however, it might have a more general connotation.) and counts all the actions of men. (I Shmuel, 2:3.) Therefore will He be exalted He constructed a roof above the waters above the sky. (Tehillim 104:3. The construction of the heavens is described by the commentators to Tehillim 104:3 and Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the “upper waters” from the “lower waters.” Above the upper waters which lie above the sky, a ceiling or roof was placed.)
It is taught: Rabbi Meir would say: From where is it derived that in accordance with the measure that a person metes out for others it is meted out for him? (The retribution is commensurate with the action.) It is as it is stated: “In measure [besasse’a] (This is expounded as bise’a se’a, measure for measure.) in sending it away, You contend with it” (Isaiah 27:8). I have derived only a matter that is a se’a. From where is it derived regarding one who measures a tarkav, half a tarkav, a kav, half a kav, a rova, half a rova, toman, and ukhela; (These are all smaller measures.) from where is it derived? It is as it is stated: “For all boots [seon] stomp [so’en] noisily” (Isaiah 9:4) – it includes here many se’a. I have derived only a matter that comes by measure, from where is it derived that even perutot (A peruta is the smallest coin.) accumulate to a large account? The verse states: “One to one to find the account” (Ecclesiastes 7:27). The way of the world is that if a person stumbles by performing a transgression for which one incurs liability for death at the hand of Heaven, his ox dies, his hen is lost, his jug is lost, his finger is injured, and the account is settled. One event follows another and the account is settled. To what extent is the settling of the account? It is until the last one. Likewise you find regarding the sota that in accordance with the measure that she meted out it is meted out for her. She stood before him so she would be beautiful in his eyes; therefore, the priest has her stand before all to display her shame, as it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18) – this is the Nikanor Gate. She wrapped beautiful scarves on her head; therefore the priest removes the covering from upon her head and places it under the soles of her feet. She adorned her face for him; therefore, her face turns sallow. She applied makeup to her eyes for him; therefore, her eyes bulge. She plaited her hair for him; therefore, the priest dishevels her hair. She signaled to him with her fingers; therefore, her fingernails fall off. She wore a fine belt for him; therefore, the priest brings a rope crafted from trees and ties it above her breasts. She extended her thigh to him; therefore, her thigh falls. She received him on her belly; therefore, her belly distends. She fed him delicacies of the world; therefore, her offering is animal feed. She gave him fine wine to drink in fine goblets; therefore the priest gives her bitter water to drink in an earthenware vessel. She acted clandestinely [baseter]; therefore, He who dwells in the shelter [beseter] of the Most High directs His glance at her, as it is stated: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks [veseter panav] his face” (Job 24:15). Another matter: She acted clandestinely and the Omnipresent publicized her in the open, as it is stated: “Hatred will be concealed by darkness; his wickedness will be revealed in public.” (Proverbs 26:26). The Sages taught: The members of the generation of the Flood became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “Their houses are peaceful without fear.… his bull breeds.… they send out their youngsters like a flock.… They sing to the drum and harp [and rejoice at the sound of the pipe.] They will end their days in prosperity…” (Job 21:9–13). That caused them: “They say to God: Turn away from us.… What is the Almighty, that we should serve Him…” (Job 21:14–15). The members of the generation of the Flood said: Since the only exertion he does for us is these two drops of water, we do not need it. We have springs and rivers from which we take our supply in the summer and in the rainy season, as it is stated: “And a mist would rise from the earth [and water the entire surface of the ground]” (Genesis 2:6). The Holy One blessed be He said: ‘With the goodness that I bestowed upon you, you become haughty before Me? With it, I will exact retribution against you,’ as it is stated: “On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]…” (Genesis 7:11); “He obliterated all existence…” (Genesis 7:23). Rabbi Yosei ben Dormaskit says: They became haughty before the Omnipresent due only to the eyeball, which is similar to water, as it is stated: “And the sons of the prominent saw the daughters of men, that they were fair” (Genesis 6:2). The Omnipresent, too, exacted retribution from them only with the water wheel, which is similar to an eyeball [ha’ayin], as it is stated: “On that day [all the wellsprings [ma’ayanot] of the great depths] were breached” (Genesis 7:11). The people of the tower became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “The entire earth was of [one] language.… When they migrated from the east…[and settled [vayeshvu] there]” (Genesis 11:1–2). Yeshiva is nothing other than eating and drinking, as it is stated: “The people sat [vayeshev] to eat and drink” (Exodus 32:6). That caused them: “They said: Come let us build us [a city]” (Genesis 11:4). With it, (By means of the language that had been part of the original goodness. ) He exacted retribution against them, as it is stated: “The Lord dispersed them from there…That is why one called it Babylonia, [because there the Lord confounded [balal] the world’s language]” (Genesis 11:8–9). The people of Sodom became haughty before the Omnipresent due only to the goodness that He bestowed upon them. What is stated in their regard? “Earth, from which bread emerges.… the source of sapphires.… a path unknown by birds of prey.… wild beasts have not trodden it…” (Job 28:5–8). (The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He extends his hand to the flinty rock; He overturns mountains from the root” (Job 28:9).) Sodom said: Since food emerges from our land, silver and gold emerge from our land, jewels and gems emerge from our land, we do not need people coming to us, as they come only to cause us loss. Let us stand and cause passersby to be forgotten from our midst. The Omnipresent said to them: With the goodness that I bestowed upon you, you seek to cause passersby to be forgotten from your midst? “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity]” (Job 28:4). “A calamity that brings contempt to complacent composure.… The tents are tranquil…” (Job 12:5–6). It caused them: “As the hand of God engenders” (Job 12:6). Likewise it says: “As I live, the utterance of the Lord God, Sodom, your sister, she and her daughters surely did not do as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom…” (Ezekiel 16:48–49). Why [was Sodom punished] to that extent? “But she did not support the hand of the poor and indigent…” (Ezekiel 16:49). Egypt became haughty before the Omnipresent only with water, as it is stated: “Pharaoh commanded all his people [saying:] every son who is born, [into the Nile you shall cast him]” (Exodus 1:22). The Omnipresent, too, exacted retribution against them only with water, as it is stated: “Pharaoh’s chariots [and his army, He cast in the sea]” (Exodus 15:4). Sisera became haughty before the Omnipresent only due to the legions that do not receive wages, as it is stated: “Kings came, they waged war, then [the kings of Canaan] waged war…[they took no monetary gain]” (Judges 5:19). The Holy One blessed be He, too, exacted retribution against them with legions that do not receive wages, as it is stated: “From the heavens, they made war; [the stars from their courses made war with Sisera]” (Judges 5:20). They did not move from there and did not show him respect, because he is an underling. (He was a general in the army of the king.) Samson rebelled with his eyes, as it is stated: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). He too was stricken in his eyes, as it is stated: “The Philistines seized him and gouged out his eyes” (Judges 16:21). One verse says: “Samson descended to Timna” (Judges 14:1), and one verse says: “Behold your father-in-law is ascending to Timna” (Genesis 38:13). Rav said: There are two Timnas, one of Judah and one of Samson. Rabbi Aivu bar Nagari said: It is like this Beit Maon that one descends to it from Pelugta and ascends to it from Tiberias. Rabbi Simon says: There was one Timna. Why is ascent and descent written in its regard? It is, rather, that the one of Judah, that was for the sake of Heaven; (This is a reference to the behavior of Tamar in the story in Genesis, chapter 38. See Yalkut Shimoni, Vayeshev 144.) therefore, ascent is written in its regard. The one of Samson, that was not for the sake of Heaven; therefore, descent is written in its regard. It is written: “They came to the vineyards of Timna” (Judges 14:5) – Rabbi Shmuel bar Rav Yitzḥak said: It teaches that his father and his mother would show him the vineyards of Timna sown with diverse kinds and say to him: ‘Just as their vineyards are sown with diverse kinds, so their daughters are sown with diverse kinds.’ (The Philistines did not observe the laws of family purity.) “His father and his mother did not know that it was from the Lord” (Judges 14:4) – Rabbi Elazar said: In seven places, (See Jerusalem Talmud, Shabbat 1:4, and the commentators there who give different explanations for the phrase "seven places.") it is written: “Do not marry them” (Deuteronomy 7:3), to prohibit the seven nations, (This is a reference to the seven nations mentioned in Deuteronomy 7:1.) and here, this is what it says? Rabbi Yitzḥak said: “If it is to scoffers, He will scoff, but to the humble He gives favor” (Proverbs 3:34). (When one seeks to sin, God enables the sinner to do as he wishes.) It is taught: Rabbi [Yehuda HaNasi] says: The beginning of his corruption was in Gaza; therefore, he was stricken in Gaza. The beginning of his corruption was in Gaza, as it is written: “Samson went to Gaza, and he saw a harlot there, and he consorted with her” (Judges 16:1). Therefore, he was stricken in Gaza, as it is written: “They took him down to Gaza and bound him with bronze shackles; he became a grinder in the prison” (Judges 16:21). They raised an objection: But is it not written: “Samson descended to Timna” (Judges 14:1)? Rabbi Shmuel bar Naḥman said: The one in Timna was through marriage, but the beginning of his corruption was in Gaza. (Sota 9b.) “It was after that that he fell in love with a woman in Sorek Stream, [and her name was Delilah]” (Judges 16:4). What is the Sorek Stream? He became like a tree that does not bear fruit. (Such a tree is known as an etz serak.) So, since he sinned three times he became a habitual sinner. “And her name was Delilah” – Rabbi [Yehuda HaNasi] says: Had her name not been called Delilah, it would have been appropriate that she be called that; she depleted [dildela] his strength, she depleted his actions, she depleted his heart. It is written: “Delilah saw that he had told her his whole heart…” (Judges 16:18). How did she know? Rabbi Ḥanan said: Truth is apparent. Naḥmani said: She knew regarding that righteous one that he would not express the Name of Heaven for naught. When he said: “I am a nazirite of God” (Judges 16:17), she said: Now it is certain that he has spoken the truth. She depleted his strength, as it is written: “His strength left him.” (Judges 16:19). “He became a grinder [toḥen] in the prison” (Judges 16:21) – Rabbi Yoḥanan said: Teḥina is nothing other than an expression of transgression. Likewise it says: “Let my wife grind [titḥan] for another…” (Job 31:10). It teaches that each and every one would bring his wife to the prison so she would be impregnated by him. That is what people say: Before one who drinks wine, wine; before a cultivator of the ground, scrapings of wild onions. (Samson was accustomed to consorting with women, so they brought him women.) Rabbi Yitzḥak of the school of Rabbi Ami said: Because Samson desired an impure matter, his life depended on an impure matter, as it is stated: “God split the hollow that was in the jawbone, (It was the jawbone of a donkey.) and [water] emerged [from it; he drank, and his spirit returned, and he was revived]” (Judges 15:19). “Samson called to the Lord and said: Lord God, please remember me [and please strengthen me]” (Judges 16:28) – what remembrance does he have with the Holy One blessed be He, while he desires licentiousness? Rabbi Yehuda said in the name of Rav: Samson said before the Holy One blessed be He: ‘Master of the universe, remember for me the twenty years during which I judged Israel and I did not say to one of them: Move this staff from place to place.’ “God, that I will take vengeance from the Philistines for one of my two eyes” (Judges 16:28) – Rav Aḥa said: He said before Him: ‘Master of the universe, give me reward for one of my eyes in this world, and let reward for one of my eyes be prepared for me for the future.’ Avshalom rebelled with his hair, as he was haughty in its regard, as it is stated: “There was no man in all of Israel so…beautiful as Avshalom.… When he would cut the hair of his head, it was at the end of every year that he would cut his hair…[he would weigh the hair of his head]” (II Samuel 14:25–26). That is why he was suspended by his hair, as it is stated: “His head was caught in the terebinth, and he was suspended between the heavens [and the earth]” (II Samuel 18:9). It is taught: Rabbi Yehuda HaNasi says: Avshalom was an eternal nazirite. Once every twelve months, he would cut his hair, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow.… for your servant took a vow…” (II Samuel 15:7–8). He would shave once every twelve months, as it is stated: “It was at the end yamim leyamim that he would cut his hair” (II Samuel 14:26). One derives “yamim,” “yamim” from houses of a walled city. As it is written: “Its redemption shall be a year [yamim]” (Leviticus 25:29). Just as there it is twelve months, so too here it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days. One derives it from the priests, in whose regard it is stated: “They shall not shave their heads, nor shall they allow their hair to grow wild [ufera]” (Ezekiel 44:20), and more than thirty days is pera. Regarding priests, what is the reason that they are not permitted to grow pera? It is due to honor. Here too there is honor. Rabbi Yosei says: From Sabbath eve to Sabbath eve, as we find that the residents of Tiberias and the residents of Tzippori cut their hair from Shabbat eve to Shabbat eve. (See Nazir 4b–5a.) “He would weigh the hair of his head; it was two hundred shekels…” (II Samuel 14:26) – Avshalom. Rabbi Ḥanina said: He was like a large carob tree. Was it like a javelin? (Did his hair descend straight down?) Rabbi Beivai said in the name of Rabbi Yoḥanan: It was styled curls upon curls. Rabbi Ḥanina said: When I ascended to here, (From Babylonia to the Land of Israel.) I took my belt, my son’s belt, and the belt of the donkey driver and wrapped it around a Land of Israel carob tree, and it did not reach. I cut one carob and a handful of honey oozed out. Abba Shaul says: I was a gravedigger. Once a burial cave opened beneath me, and I was standing in the eye socket of a corpse until my nose. When I went back, they said to me: It was the eye of Avshalom. Perhaps you will say that Abba Shaul was a midget. That is not the case, but rather, Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulders. Rabbi Tarfon was the tallest in his generation, and Rabbi Akiva reached his shoulders. Rabbi Akiva was the tallest in his generation, and Rabbi Meir reached his shoulders. Rabbi Meir was the tallest in his generation, and Rabbi [Yehuda HaNasi] reached his shoulders. Rabbi [Yehuda HaNasi] was the tallest in his generation, and Rav reached his shoulders. Rav was the tallest in his generation, and Rav Yehuda reached his shoulders. Rav Yehuda was the tallest in his generation, and Ada the attendant reached his shoulders. Pashtivena of Pumbedita reached the midsection of Ada the attendant. Everyone reached the midsection of Pashtivena of Pumbedita. It is written: “There was no man in all of Israel so very remarkably beautiful as Avshalom” (II Samuel 14:25). Is it, perhaps, in all aspects? The verse states: From the sole of his foot to the top of his head there was no blemish in him” (II Samuel 14:25). Similarly, “he had a son, and his name was Saul, a distinguished and fine person” (I Samuel 9:2). Is it, perhaps, in all aspects? The verse states: “From his shoulders upward he was taller than all the people” (I Samuel 9:2). It was taught in the school of Rabbi Yishmael: When Avshalom was suspended from the terebinth, he took a sword and sought to cut himself loose. At that moment, the netherworld was breached beneath him. Because he consorted with his father’s ten concubines, as it is stated: “The king left ten [concubine] women [to keep the house]” (II Samuel 15:16), and it says: “Avshalom consorted with his father's concubines” (II Samuel 16:22), that is why ten spears were stuck in him, as it is stated: “Ten lads, [bearers of Yoav’s armor], circled around [and smote Avshalom and put him to death]” (II Samuel 18:15). It is written: “Avshalom had acquired and raised in his lifetime” (II Samuel 18:18) – what did he acquire? Rabbi Shimon ben Lakish said: He acquired a bad acquisition for himself. “The monument that is in the valley [be’emek] of the king [hamelekh]” (II Samuel 18:18) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of the King [malko] of the world, as it is stated: “So said the Lord: Behold, I will arouse harm against you from your house, and I will take your wives [before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun]” (II Samuel 12:11). Similarly, “he sent him from the valley of [me’emek] Hebron” (Genesis 37:14) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of that righteous man who is buried in Hebron: “Know, that you’re your seed will be a stranger [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13). “As he said: I do not have a son” (II Samuel 18:18), but another verse says: “To Avshalom were born three sons and one daughter, and her name was Tamar” (II Samuel 14:27). Rabbi Yitzḥak bar Avdimi said: It is that he did not have a son fit for kingship. Because Avshalom committed three thefts: His father’s heart, the court’s heart, and the heart of the men of Israel; therefore, three staves were fixed in his heart. “[He took three staves in his hand], and he thrust them into the heart of Avshalom, while he was still alive in the heart of the terebinth” (II Samuel 18:14). His father’s heart, from where is it derived? “It was at the end of forty years, and Avshalom said to the king…” (II Samuel 15:7). All the days that David reigned totaled only forty years, and this is what it says here? It is, rather, from the time that Israel requested a king. “For your servant took a vow [while I lived in Geshur in Aram, saying]” (II Samuel 15:8) – he [David] said to him: What are you requesting now? He said to him: Write for me one note that two men will accompany me. He said to him: Tell me whom you want. He said to him: Write it for me without specification, and I will take whom I want. He wrote it for him without specification. He went and gathered several pairs of men until he had gathered two hundred men. That is what is written: “With Avshalom went two hundred men from Jerusalem, who were invited and went innocently; they did not know anything” (II Samuel 15:11). They “were invited” by David, “and went innocently” of Avshalom; “they did not know anything” of Aḥitofel’s counsel. Rabbi Huna said in the name of Rabbi Aḥa: They were all heads of the Sanhedrin. When they saw that matters were going to the contrary, they said: Master of the universe, please let us fall into the hand of David and let David not fall into our hands, as if we fall into the hand of David, he will have mercy upon us, but if David falls into our hands, we (This refers to Avshalom and his supporters.) will not have mercy upon him, as it is stated: “He redeemed me unharmed…[for there were many with me]” (Psalms 55:19). That is, he stole his father’s heart. The court’s heart: “Avshalom would say: If only I were appointed judge in the of Israel” (II Samuel 15:6). Likewise Sennacherib became haughty before the Omnipresent only by means of an emissary [malakh], as it is stated: “By means of your servants you blasphemed the Lord…and I arrived at its highest edge…” (Isaiah 37:24). The Holy One blessed be He, too, exacted retribution from him only by means of an angel [malakh], as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp [one hundred eighty-five thousand]” (II Kings 19:35). All of them [the people killed] were kings who tied crowns on their heads. Nebuchadnezzar said: All those who have entered the world are not worthy [for me] to dwell in their midst. He crafted for himself a small cloud and resided in it, as it is stated: “I will ascend above the tops of the clouds; I will be comparable to the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “You said in your heart: To the heavens, I will ascend…” (Isaiah 14:13); I will cause you to descend to the netherworld. That is what is written: “However, you will be lowered to the netherworld” (Isaiah 14:15). You said: All those who have entered the world are not worthy [for me] to dwell in their midst; you are not worthy to dwell in their midst, “You will be driven from men, and your dwelling will be with the beasts of the field” (Daniel 4:29). “At that moment, the matter was determined [for Nebuchadnezzar, and he was driven away from men, and would eat grass like oxen]” (Daniel 4:30). “At the end of twelve months [he was walking upon the royal palace of Babylon. The king spoke, saying: Is this not this great Babylon, which I built as a royal residence, with the might of my power and for the glory of my majesty?” (Daniel 4:26–27). (For this haughtiness he was punished.)
From where does the earth receive its [rain] water? Rabbi Eliezer says: From the water of the ocean, (The ocean water evaporates to form clouds, and that water falls as rain.) as it is written: “A mist would rise from the earth.” Rabbi Yehoshua said to him: But is the ocean water not salty? (So how can you say that rain originates there?) He said to him: It becomes sweetened in the clouds, as it is written: “Which the skies distill” (Job 36:28). Where is it distilled? In the skies. Rabbi Yehoshua says: [Rain comes] from the upper waters, as it is stated: “By the rains of the heavens it drinks water” (Deuteronomy 11:11). The clouds rise up from the earth to the firmament and there [from above] they receive it [rain] as from the mouth of a jug, as it is written: “Which cluster into rain from His mist” (Job 36:27). And they [the clouds] separate it [the water] like a type of sieve, so that no drop touches its counterpart, as it is written: “Dripping water, thick clouds of the skies [sheḥakim]” (II Samuel 22:12). Why does he call it [the sky] sheḥakim? Rabbi Shimon ben Lakish said: It is because it crushes [shoḥakim] the water [into little pieces]. Rabbi Abba bar Kahana said: Like an omasum. (A digestive organ in ruminants that crushes their food.) Rabbi Shmuel bar Naḥman said: Like an animal’s intestines.
It [a cloud] is called by five names: Av (Judges 5:4), ed (Genesis 2:6), anan (Genesis 9:13), nesiim (Jeremiah 10:13), ḥaziz (Zechariah 10:1). Av – because it darkens [me’abev] the face of the firmament. Ed – because it ruins the celebration [eid] of the price gougers. (Who profiteer during droughts.) Anan – because it makes people tolerant [anavim] of one another. Nesiim – because it makes people regard each other as aristocrats [nesiim]. (People earn money from their crops.) Ḥaziz – because it creates [colorful] spectacles [ḥezyonot] in the heavens, and because it causes the divine spirit to rest upon the people, (Rain indicates divine favor (see section 5).) as it says: “The vision [ḥazon] of Isaiah son of Amotz” (Isaiah 1:1). Rabban Shimon ben Gamliel said: Earth is called by four names, corresponding to its four seasons: Eretz (Genesis 1:1), tevel (I Samuel 2:8), adama (Genesis 1:25), arka (Jeremiah 10:11). Eretz – corresponding to the season of Nisan [spring], because it accelerates [meritza] production of its produce. Tevel – corresponding to the season of Tamuz [summer], because it brings flavor [metabelet] to its produce. Adama – corresponding to the season of Tishrei [autumn], as the ground becomes disparate clods of earth [adama]. Arka – corresponding to the season of Tevet [winter], because it causes its produce to wither [moreket].
Rabbi Berekhya said: A calamity (Eid can also mean calamity, as in Deuteronomy 32:35.) ascended from the earth, and thereupon “and watered all of the surface of the ground” (Genesis 2:6). (When a calamity occurs, people are chastened by it, and the resultant repentance brings about the end of a drought.) This is like the opinion of Rabbi Berekhya, as Rabbi Berekhya said: “My lesson will fall [yaarof] as rain…” (Deuteronomy 32:2) – when the necks [oref] of the people are broken [through tragedy], (When they repent.) at that point rain falls.
“And water all” – Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: Everything is blessed [when it rains]; commerce is blessed, and the merchants profit. Rabbi Yoḥanan bar Levi said: Even those afflicted with boils benefit [from the rain]. Rabbi Ḥiyya bar Abba said: The ill also benefit, and their limbs become light for them. Avimai, one of the scholars, used to visit the ill when the “permeation” rain fell. Rabbi Ḥiyya bar Abba said to him: ‘How are they doing?’ He said to him: ‘They feel relief.’ Rabbi Abba says: Even a gemstone senses it [the rain]. (The rain causes their quality to increase.) The Rabbis say: Even the fish sense it. (Though they live underwater.) Rabbi Pinḥas said: There was an incident near Akko in which they caught a fish and, [based on its size], they estimated that it would weigh three hundred pounds, but they weighed it at two hundred pounds. There was an elderly fisherman there, who said to them: ‘It is because the “permeation” rain has not yet fallen.’ After it fell, they caught a fish and estimated that it would weigh two hundred pounds, but they weighed it at three hundred pounds.
“All the streams go to the sea, [yet the sea is not full; to the place that the streams go, there they go again]” (Ecclesiastes 1:7) – there was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who set sail in the Great Sea, and their ship entered a place in the sea where the water was not moving. Rabbi Eliezer said to Rabbi Yehoshua: ‘We came here only for some test.’ (To learn something from our experience.) They filled a barrel of water from that place. When they arrived in Rome, Hadrian, may his bones be crushed, said to them: ‘What is the nature of seawater?’ (How is it that the sea does not flood the land with all the streams that flow into it?) They said to him: ‘It contains water that absorbs water.’ (Certain seawater has the ability to absorb other water into itself without swelling over.) He said to them: ‘Give me some of it [to test].’ They gave him a bowlful. He put water into it, and it swallowed it up. According to the opinion of Rabbi Eliezer, (The midrash is addressing the verse cited earlier, “All the streams go to the sea, yet the sea is not full; to the place that the streams go, there they return [shavim] again” (Ecclesiastes 1:7).) it is from there [the sea] that they [the streams] draw [sho’avim] water. (The clouds draw water from the sea and then fill the streams. See section 10.) According to the opinion of Rabbi Yehoshua, “there they return [shavim] again.” (The streams do not get their water from the sea; what the verse means is that the water of the streams constantly flows into the sea.) “A mist would rise from the earth, and water all of the surface of the ground” (Genesis 2:6). How was the earth watered? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Like the Nile, which [floods over and] waters, and then waters again. Rabbi Neḥemya said: Like the inside of the [bed of the] Kavriya Stream, which wells up [and waters it] and is absorbed back into the ground. The rabbis say: It is like the Tavai. There is a river in Babylon named Tavai. Why do they call it Tavai? It is because it irrigates [its surroundings] once in forty years. (The word tavai is related to tohu (emptiness), as, in between its rare inundations, the surrounding area is desolate.) That is the way that the earth was irrigated at the beginning, as it is written: “A mist would rise from the earth,” but the Holy One blessed be He reconsidered, [ordaining] that the earth should [thenceforth] be watered only from above. Rabbi Ḥanan of Tzippori said in the name of Rabbi Shmuel bar Rabbi Naḥman: The Holy One blessed be He reconsidered, [ordaining] that the earth should be watered only from above, for four reasons: Because of powerful people; (That they should not use their might to take all the water for themselves.) in order to wash away harmful dew; (That had accumulated on the crops.) so that the highlands could be watered just like the lowlands; and so that everyone would direct their eyes heavenward. (To pray to God for rain.) That is what is written: “To raise the lowly on High” (Job 5:11).
“The Lord God formed the man of dirt from the ground and He breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7). “The Lord God formed” – it is written: “A king will uphold the land with justice [but a man of terumot destroys it]” (Proverbs 29:4). “A king” – this is the King of kings, the Holy One blessed be He. “Will uphold the land with justice” – as He created the world with [the attribute of] justice, as it is stated: “In the beginning, God [Elohim] created” (Genesis 1:1). (Throughout the creation narrative, God is referred to as Elohim, indicating his attribute of strict justice.) “But a man of terumot destroys it” – this is Adam the first man, who was the ḥalla of the completion of the world. (Ḥalla is separated after the completion of the dough, and is endowed with sanctity, given to a priest to eat. Adam was intended to be the sacred finale to the creation of the world.) Ḥalla is called teruma, (Teruma refers to a portion of something set aside as sacred. ) as it is stated: “The first of your kneading basket [you shall separate as a loaf, as teruma]” (Numbers 15:20). Rabbi Yosei ben Ketzarta said: It is like a woman who mixes her dough with water and [then] separates its ḥalla from its midst; so, too, first “a mist would rise from the earth” (Forming a dough-like mixture with the earth.) (Genesis 2:6), and then, “The Lord God formed [man]…”
We are taught in a Baraitha: R. Eliezer said: "The entire world drinks of the water of the ocean [coming from below]; as it is said (Gen. 2, 6) But there went up a mist from the earth and watered the whole face of the ground." "How can that be?" R. Joshua said to him. "Are not the waters of the ocean salty?" Whereupon he replied: "They become sweet in the clouds." R. Joshua, however, says: "The entire world drinks of the water that comes from above, as it is said (Deut. 11, 11) From the rain of heaven doth it drink water. But how is the passage: T' at there went up a mist from the earth, to be taken? It means that clouds rise towards heaven, where they open their mouths like bags and drink in the water; as it is said (Job 36, 27) For he taketh away drops of water, which are purified into rain in the mist; and the mist is porous like a sieve, through which the rain descends to the earth; as it is said (II Sam. 22, 12) Heavy masses of water, thick clouds of the skies, and the space from one drop to another is only the width of a hair. From this it may be inferred that the day of rain is as great as was the day of creation of heaven and earth; as it is said (Job 9, 10) Who doth great things which are quite unsearchable; and it is also written (Ib. 5, 10) Who giveth rain upon the surface of the earth; and it is also written (Is. 40, 28) Dost thou not know? Hast thou not heard? The God of everlasting is the Lord, etc., unsearchable is his understanding; and again it is written (Ps. 65, 7) Who setteth firmly the mountains, etc.
“All the rivers go to the sea, yet the sea is not full; to the place that the rivers go, they go there again” (Ecclesiastes 1:7). “All the rivers go to the sea,” and from where does the earth drink? (Which waters are provided to the earth in the form of rain?) Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: It drinks from the water of the ocean, as it is stated: “A mist went up from the earth [and watered the entire face of the ground]” (Genesis 2:6). (Thus, it is water from the earth that turns to vapor and then falls as rain.) Rabbi Yehoshua said to him: ‘Isn’t the water of the ocean salty?’ He said to him: ‘They are sweetened in the clouds, as it is written: “Which the skies pour down” (Job 36:28). Where do they become what pours down? It is in the skies.’ Rabbi Yehoshua says: [The earth] drinks from the upper waters, as it is stated: “From the rain of the heavens you drink water” (Deuteronomy 11:11). The clouds ascend from the earth to the heavens and receive [the water] as though from the mouth of a bottle, as it is written: “Which distill rain to His mist” (Job 36:27). They separate them like a sieve and one drop does not touch another, as it is written: “The amassing of water, thick clouds of the skies’ (II Samuel 22:12). Why does it call them skies [sheḥakim]? It is because they crush [shoḥekin] the water. (Separating the water into separate drops.) Rabbi Abba bar Kahana said: Like an omasum. (The third stomach in the animal that grinds the food.) Rabbi Shmuel bar Naḥman said: Like the intestines of an animal. (That crush the food.) It is as Rabbi Yehoshua said: A day of rainfall is great, as it is equivalent to the entire act of Creation. (Rabbi Yehoshua’s opinion that rainwater is from the upper waters in the heavens, which comes to earth, is consistent with his statement that this process is an act equivalent to Creation itself (Midrash HaMevoar).) What is the reason? “Who performs great things beyond scrutiny and wonders beyond number” (Job 9:10); with what? “Who gives water on the face of the earth…” (Job 5:10).
How did the earth drink? (Before there was rain, as described in Genesis 2:6.) Rabbi Yehuda, Rabbi Simon, and the Rabbis, Rabbi Yehuda says: Like the Nile, which waters [the land] and then waters it again. (It periodically overflows its banks, watering the surrounding land.) Rabbi Simon said: It is like a box, like the Kavriel [River], whose [water] rises and is [then] absorbed into the ground. (The water is present in the winter, and is absorbed into the earth in the summer, at which point crops are planted in the moist earth and are harvested before the river reappears the following winter (Midrash HaMevoar).) The Rabbis say: It is like the Tevaha . Why is it called Tevaha? It is because it waters once every forty years, (One would naturally be astounded [toheh] that this was sufficient to water the land.) and it is from it that the earth drank at the outset, as it is stated: “A mist went up from the earth [and watered the entire face of the ground]” (Genesis 2:6). But the Holy One blessed be He then instituted that the earth would drink only from above. Rabbi Shmuel bar Naḥman [said] in the name of Rabbi Ḥanin of Tzippori, and some say Rabbi Ḥanin of Tzippori [said] in the name of Rabbi Shmuel bar Naḥman: For four reasons the Holy One blessed be He instituted that the earth would drink only from above: Due to violent people; (Who would otherwise take all the water for themselves.) in order to wash away the harmful dews; so the highlands will drink like the lowlands; and so everyone will lift their eyes heavenward, as it is stated: “[Who gives rain upon the earth… to set the lowly on high…” (Job 5:10–11).
“Everything goes to one place; everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20). “Everything goes to one place…” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that the Holy One blessed be He created in the heavens, their origins are from the heavens, and everything that the Holy One blessed be He created on the earth, their origins are from the earth. What is the reason [for Rabbi Eliezer’s opinion]? [It is based on the verses:] “Praise the Lord from the heavens, praise Him in the heights, praise Him all his angels” (Psalms 148:1–2) until: “Praise the Lord from the earth, sea creatures and all depths, fire and hail, snow and vapor” (Psalms 148:7–8), until the end of the psalm. Rabbi Yehoshua says: Everything that the Holy One blessed be He created in the heavens and on the earth, their origins are from the heavens. Snow, even though it is written in its regard: “For He said to the snow, be on earth” (Job 37:6), its origins are only from the heavens, as it is stated: “Because, just as the rain and the snow fall from the heavens…” (Isaiah 55:10). Rabbi Ḥiyya bar Yosef said: Everything that is in the heavens and on the earth, their origins are from the earth. Rain, even though it is written in its regard: “Because, just as the rain and the snow fall from the heavens…” – its origins are only from the earth. What is the reason? “A mist ascended from the earth [and watered the whole surface of the ground]” (Genesis 2:6). Rabbi Yudan cites it from here: “Everything goes to one place; [everything was from the dust].” Rabbi Naḥman said: Even the orb of the sun was created only from the earth, as it is stated: “Who says to the sun [ḥeres] (Ḥeres, the term used in this verse for sun, typically means earthenware.) not to shine…” (Job 9:7).
Variantly: "for high on high": He exalts Himself over the exalted. With what the nations of the world exalt themselves before Him, He exacts punishment of them. In the generation of the flood, (Iyyov 21:10) "His (the evildoer's) bull begets, and does not fail. His cow bears without miscarriage," (11) "they send out their young, (sprightly) as sheep; their children prance about." (12) "they raise (their voices) with drum and harp; they rejoice at the sound of the flute." What do they say? (15) "What is the Almighty that we should serve Him, and what will we gain if we pray to Him?" They say: What do we need Him for? Only for a drop of rain? We have wells and pits — (Genesis 2:6) "A vapor rose from the earth and watered the entire face of the ground!" The Holy One Blessed be He said to them: Fools, do you vaunt yourselves before Me with the good that I bestowed upon you!" With that (itself) I will exact punishment of you! As it is written (Ibid. 7:12) "And the rain was on the earth forty days and forty nights."
(Deut. 25:18, cont.:) AND HE CUT OFF (rt.: ZNB) ALL WHO WERE LAGGING BEHIND YOU. He smote them with a blow to the tail (rt.: ZNB), (The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1.) for that is what R. Hanina bar Shilqa said. (Tanh., Deut. 6:10; PRK 3:11; PR 7:3; 12:10, 13; 13:1; Numb. R. 13:3.) What did the house of Amalek do? (Above, section 10.) They cut off the penes [of Israel] and flung them heavenward, as they said: This is what you have chosen for yourself. Because Israel did not know what the function of the phallus was, (with reference to Ezek. 8:17) HERE THEY WERE PUTTING THE PHALLUS (Zemorah. Biblical translations generally render the word as “branch”; but the fact that Mekhilta deRabbi of Ishmael, Shirata, 6, lists Ezek. 8:17 as one of the verses the scribes had emended, the passage suggests that they found the passage an embarrassment.) UP THEIR NOSES, until Amalek came and taught them. From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36): AND HE SAID: IS HE NOT (HKY) RIGHTLY NAMED JACOB? (Gen. R. 67:4.) He spat (rt.: HKK) from his throat and brought out the phallus. (As an act of contempt for Jacob, since he had been born circumcised. See above, Tanh. (Buber), Gen. 2:6, and the note there.)
(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Thus have our masters taught (in Shab. 2:6): WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: (Above, Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1; Lev. 5:9.) < BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH, (I.e., the priest’s share of the dough.) AND IN REGARD TO THE LIGHTING OF THE LAMP. > (I.e., the Sabbath lamp.) Why? Because the Adversary (Satan) only makes accusations (Gk.: kategorein.) in time of danger. Now the three of them are from the Torah. Where is it shown about menstruation? (Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Where is it shown about the hallah? (Numb. 15:20:) < YOU SHALL SET ASIDE > THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING…. [Where is it shown] in regard to the lighting of the < Sabbath > lamp? Thus have our masters taught: Where is it shown that a person is to be zealous and diligent in the lighting of the < Sabbath > lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. This refers to the lighting of the lamp. And why were < these commandments > transmitted to the woman? (Gen. R. 17:8; yShab. 2:4 (5b).) The Holy One said: She cut off the lamp of the world, since it is written (in Prov. 20:27): THE LAMP OF GOD IS THE BREATH OF ADAM. Therefore, she shall observe the commandments of the lamp. [In regard to Hallah,] the Holy One said: She defiled the hallah of the world. This was the first Adam, who was the hallah of the world; for R. Jose ben Qetsartah has said: Just as the woman moistens her dough with water and after that takes out hallah, so it was with the first Adam (in Gen. 2:6): AND A MIST ('D) WENT UP FROM THE EARTH, and after that (in vs. 7): [THE LORD GOD] FORMED THE HUMAN ('DM) OUT OF DUST FROM THE GROUND > [….] In regard to menstruation, the Holy One said: She shed the blood of the first Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6): WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. She shall observe her menstrual period to atone for the blood that she shed. Ergo (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Therefore, the Holy One compares the uncleanness of Israel to the uncleanness of the menstrual period, when < a woman > is unclean and < then > purified. So the Holy One is going to purify Israel, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE….
(Exod. 21:1:) AND THESE ARE THE ORDINANCES (mishpatim). This text is related (to Prov. 29:4): BY JUSTICE (mishpat) A KING SUSTAINS THE LAND. (Gen. R. 14:1; Exod. R. 30:13; cf. Tanh., Exod. 6:2.) This refers to the Holy One. (Ibid., cont.:) BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. This refers to the first Adam who was separated out in a removal (temurah). R. Jose ben Qetsartah said: Where is it shown that he was separated out in a removal? (Above, Gen. 2:1; Tanh., Gen. 2:1;yShab. 2:4 (5b); Gen. R. 17:8.) Where it is stated (in Gen. 2:6–7): BUT A MIST WENT UP FROM THE EARTH . THEN THE LORD FORMED . (See above, Gen. 2:2; Tanh., Gen. 2:1.) like the wife of a priest putting water into the midst of her dough and after that taking the hallah. (Cf. Numb. 15:20, which identifies hallah and temurot.) Ergo, it says (in Prov. 29:4): BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. When the Holy One commanded him to eat from this and not to eat from that, he transgressed the command. What did he bring about? (Gen. 3:17:) CURSED IS THE LAND BECAUSE OF YOU. Ergo, (in Prov. 29:4): WILL DESTROY IT.
(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH. [Let our master instruct us: For how many transgressions do women die at the time of their childbirth? Thus] have our masters taught (in Shab. 2:6): (Tanh., Gen. 2:1.) WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: [BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH, (I.e., the priest’s share of the dough.) AND IN REGARD TO THE LIGHTING OF THE < SABBATH > LAMP. These three commandments are also from the Torah.] Where is it shown about menstruation? Where it is stated (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. And where is it shown about the hallah? Where it is stated (in Numb. 15:20): YOU SHALL SET ASIDE THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING. And where is it shown about the Sabbath lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. And why are the women charged with regard to these commandments? (Gen.R. 17:8; yShab. 2:4 (5b).) Our sages have said: In the creation of the world Adam was first. Then came Eve, and she shed his blood in that he had heeded her. Thus it is stated (in Gen. 3:19): FOR DUST YOU ARE AND TO DUST YOU SHALL RETURN. The Holy One said: Let her be given the commandment of menstrual blood [so that she may have atonement] for that blood which she shed. And why the commandment of the hallah? Because Adam was the hallah of the world when she came and defiled him, (Cf. Gen. R. 14:1.) the Holy One said: Let her be given the commandment of hallah so that she may have atonement for the hallah of the world, which she defiled. And where is it shown that Adam is the hallah of the world? Thus have our masters taught (in Hal. 3:1): ONCE THE WOMAN PUTS WATER into the dough, SHE IS TO REMOVE HER HALLAH. Thus did the Holy One do. R. Jose ben Qetsarta said: Once the Holy One put water on the ground, he immediately removed Adam as his hallah from the ground. Thus it says (in Gen. 2:6): BUT A MIST ('D) WENT UP FROM THE EARTH. THEN immediately (in vs. 7) THE LORD GOD FORMED < THE HUMAN ('DM) OUT OF DUST FROM THE GROUND >…. And the commandment of the lamp exists because Adam was the lamp of the Holy One, as stated (in Prov. 20:27): THE LAMP OF {GOD} [THE LORD] IS THE BREATH OF ADAM. But Eve came and extinguished it. The Holy One said: Let her be given the commandment of the lamp in order that she may have atonement for the lamp which she extinguished. Thus women have been charged with the commandments of the Sabbath lamp. The Holy One said: If you are careful with the Sabbath lamp, I also will be shining for you, as stated (in Is. 60:19): FOR THE LORD SHALL BE YOUR EVERLASTING LIGHT.
(Gen. 8:1:) THEN GOD REMEMBERED NOAH. [Let our master instruct us: In the case of one who sees the bow in the clouds, what blessing must he say? (Tanh., Gen. 2:6.) Thus] have our masters taught: One who sees a bow in the clouds must say a blessing. What blessing does he say? Blessed be the one who remembers the covenant, is trustworthy in his covenant, and has stood by his word. This is from the Mishnah, (Actually the blessing is found, not in the Mishnah, but in the gemara, Ber. 59a.) but where is it shown from the Torah? The text reads (in Gen. 9:13): I HAVE SET MY BOW IN THE CLOUD, AND IT SHALL BE A SIGN OF A COVENANT < BETWEEN ME AND THE EARTH >. The conduct of the Holy One is not like the conduct of flesh and blood. In what respect? With flesh and blood, as long as one's close friend is alive, love has its place; and if one dies, love ceases. The Holy One, however, is not like that. When Abraham died, his (the Holy One's) love was preserved for his son Isaac, as stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC.
It is written concerning the generation of the flood: Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance…. Yet they said unto God: “Depart from us; for we desire not the knowledge of Thy ways. What is the Almighty, that we should serve Him? What profit should we have, if we pray unto Him?” (Job 21:10–15). They said: We do not require even a drop of rain, for A mist went up from the earth (Gen. 2:6). The Holy One, blessed be He, said to them: Because you prided yourselves on possessing the good things I have lavished upon you, I shall exact punishment from you by means of those things; as it is said: And the flood was forty days upon the earth (ibid. 7:17), and all flesh perished.
Why were women assigned the commandment to remove the levy of dough? It was because she (Eve) defiled the sanctified dough of His world, namely, Adam. R. Yosé the son of R. Kazrata declared: Just as a housewife slaps her dough with water and then takes off its levy, so the Holy One, blessed be He, did with Adam, as it is written: And there went up a mist from the earth and watered the whole face of the earth (Gen. 2:6), and Then the Lord God formed man of the dust (ibid., v. 7).
Another matter: "And the truth of the Lord endures forever." The Lord enticed Elijah to go and appear before Ahab, as it is stated: "And the word of the Lord came to Elijah, saying, 'Go, show yourself to Ahab'" (1 Kings 18:1). Elijah said to God: "How can I go, for until now he has not repented?" The Lord said to him: "When I watered My world, there was one patch of land that did not receive any rain, as it is stated: 'And a mist would rise from the earth and water the whole surface of the ground' (Genesis 2:6). Even now, go and show yourself to Ahab, and I will give rain."
"The darkness of thick clouds covered the water. Rabbi Nechemiah said that the earth only drinks from the waters of the ocean. Rabbi Yehoshua said, 'But aren't the waters of the ocean salty?' Rabbi Nechemiah replied, 'They become sweetened in the clouds.' Rabbi Abba said, 'This is similar to the animals that mix their saliva with each other.' Resh Lakish said, 'Why are they called "clouds"? It is because they mingle with each other.' Rabbi Yochanan said, 'There are miracles in the rain. A person can scoop up a handful of raindrops and not have enough to descend because the drops do not mix with each other. Five hundred years can pass with rain falling, and not a single drop mixes with another. This is what is written, "For by them He judges peoples; He gives food in abundance" (Job 36:31).' Rav Yehuda bar Yechzekel said, 'This is how my father used to bless [God]: Blessed and exalted be His holy Name, for there are thousands upon thousands and myriads upon myriads [of raindrops], and not a single drop touches another, as it is said, "For He diminishes the drops of water" (Job 36:27).' Rabbi Chiya bar Abba (and others) said, 'One said that the clouds are dark and covered with water, as it is said, "The darkness of thick clouds covered the water" (Job 22:14). Another said that the clouds are bright and emit light, as it is said, "He spreads His light upon it [the cloud]" (Job 36:30). Resh Lakish said that the cloud rises from below, as it is said, "A mist would rise from the earth" (Genesis 2:6). One verse says, "The darkness of waters," and another verse says, "The hoarfrost of waters." When the clouds carry the water, they darken, but when the water is squeezed out, it is clear forever. Therefore, it is said, "The darkness of waters and the hoarfrost of waters" (Job 38:29)."
And ten upon the serpent: Its mouth was sealed shut. Its hands and feet were cut off. It eats dust. It sheds its skin and suffers like a woman in childbirth, and its voice carries from one end of the world to the other, yet its voice is not heard. "And I will put enmity..." (Genesis 3:15) Rabbi Chelfai said in the name of Rabbi Meir: Even if it eats delicacies and drinks the sweetest wine, it becomes dust in its mouth, as it says "and dust shall be the serpent's bread" (Isaiah 65:25). It gives birth every seven years. (Bechorot 8a) A person sees an animal or bird and is not bothered, but when he sees a snake he is bothered and curses it. Everything receives blessing but it remains accursed. Rabbi Meir would say a tradition: "And I will remove the evil beasts from the earth" (Leviticus 26:6) - this refers to the snake. And ten upon the earth: That it would absorb water on its own from now on: "And a mist rose up from the earth" (Genesis 2:6) That it is afflicted in its fruits. That it is afflicted with blight and mildew. That mountains and valleys were made upon it. That thornbushes and gravel were created upon it. That barren trees grew upon it. That thorns and thistles grew upon it. They plant a lot but it produces little. That it will testify about its dead in the future, as it says "And the land will reveal its blood, and will no longer cover its slain" (Isaiah 26:21). That it is destined to wear out like a garment, as it says "And the earth will wear out like a garment" (Isaiah 51:6). Why were these forty decrees? Corresponding to the 40 days that the fetus is formed. Another interpretation: Corresponding to these decrees, the Sages instituted 40 lashes in the court. How so? When a person stumbles in a sin that makes him liable for death by the hand of Heaven, they bring him to court and lash him, and immediately forgive him entirely. This is what is taught: "There are four death penalties by the court." (All those liable for excision who were lashed were exempted from their excision - Makkot 23a.) Rabbi Eliezer says: Adam was the blood of the world, and when Eve spilled it [by causing his death], she became liable for the blood of menstruation. Adam was the challah of the world, and when Eve defiled it [through sin], she became liable for separating challah. Adam was the light of the world, and when Eve extinguished it [through sin], she became liable to light the Shabbat candles. This corresponds to what was taught: "For three sins women die in childbirth: menstruation, challah, and lighting the candles" (Shabbat 31b).
Rabbi Jehudah || said: Once every month ducts rise from the depths to irrigate the face of all the earth, as it is said, "And there went up a mist from the earth and watered the whole face of the ground" (Gen. 2:6). The clouds cause the seas to hear the sound of their waterspouts, and the seas cause the depths to hear the sound of their waterspouts, and the deep calls to the deep to bring up waters to give them to the clouds, as it is said, "Deep calleth unto deep at the sound of thy waterspouts" (Ps. 42:7).
Another matter, “these are the ordinances,” that is what is written: “A king upholds the land with justice” (Proverbs 29:4), this is the Holy One blessed be He, who created His world with justice, as it is stated: “In the beginning, God created” (Genesis 1:1). “The Lord created” is not stated, but rather “God created.” It does not say: ‘The Lord said: Let there be a firmament,’ but rather, “God” (Genesis 1:6). The same is true of all of them. (In each stage of creation, the verses refer to “God” rather than “the Lord.” According to the midrash, verses employ the name “God” when He acts with the attribute of justice, and “the Lord” when He acts with the attribute of mercy (see, e.g., Bereishit Rabba 12:16). ) Likewise, David said: “For God is Judge” (Psalms 50:6), to teach you that the world was created with justice. “But a man of donations [terumot] will destroy it” (Proverbs 29:4); this is Adam. Just as it is the way of a woman when she seeks to separate her ḥalla, she kneads the flour and then takes ḥalla, so God did. He kneaded the world and then took Adam, as it is stated: “Mist would ascend from the earth” (Genesis 2:6), and then: “[The Lord God] formed [man of the dust of the ground]” (Genesis 2:7). (The comparison here is based on the fact that ḥalla is also referred to as teruma; see Numbers 15:20).) When he sinned, God said to him: “The land is cursed because of you” (Genesis 3:17). That is why it is stated: “But a man of donations [will destroy it].” Another matter, “a king upholds the land with justice,” this is Yehoshafat, as it is stated: “Yehoshafat said to the judges: Consider what you are doing” (II Chronicles 19:6). “But a man of donations will destroy it,” this is a Sage who knows halakhot, midrash, and agadot, and an orphan and a widow go to him so that he will implement justice for them, and he says to them: ‘I am preoccupied with my studies, I am not available.’ God says to him: ‘I consider it as though you destroyed the world.’ That is why it says: “But a man of donations [terumot] will destroy it.” (Such a Sage is referred to as a man of terumot because he is involved in endeavors that are sacred, just as teruma is sacred, and he removes [merim] himself from involvement in justice. ) Another matter, “a king upholds the land with justice,” this is Israel, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “But a man of donations [terumot] will destroy it,” this is the generation of the flood, which did not implement justice. (They separated [herimu] themselves from justice. ) See what is written in their regard: “They drive the donkey of orphans…. They turn the indigent from the way” (Job 24:3–4). Rabbi Aḥa said: The Holy One blessed be He sought to give them four matters: Torah, suffering, the rite of offerings, and prayer, but they did not seek it, as it is stated: “They say to God: Turn away from us” (Job 21:14), this is the suffering. “We do not desire the knowledge of Your ways” (Job 21:14), this is Torah. “What is the Almighty that we should worship Him?” (Job 21:15), these are the offerings. “What good will it do if we encounter Him?” (Job 21:15), this is prayer. The Holy One blessed be He said to them: ‘What caused you to be eliminated from the evening of this world and from the morning of the World to Come? (This world is compared to evening or night, and the World to Come is compared to morning. ) It is because you did not accept the Torah in which there is justice,’ as it is stated: “From morning to evening they are broken” (Job 4:20). Why? “Forever unaware [mesim], they perish” (Job 4:20), and mesim is nothing other than justice, as it is stated: “These are the ordinances that you shall place [tasim] before them.”
Similarly, the men of the generation of the flood rebelled only out of satiety, it being written of them (Job 21:10) "Their bull genders and does not fail; their cow calves, and does not abort … (12) They take the timbral and harp, and rejoice at the sound of the organ. (13) They spend their days in wealth, and in a moment go down to the grave." This (i.e., satiety) is the cause. (14) "And they say unto G-d: 'Depart from us'": They said: All we need (from Him) is one drop of rain. We do not need Him (for that. We can manage the water problem ourselves.) (Bereshith 2:6) "And a mist went up from the earth and watered the whole face of the ground." The Holy One Blessed be He said to them: "You vaunt yourselves over the good that I have bestowed upon you? With it I shall exact punishment of you!" — (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." R. Yossi b. Dermaskith says: They made their eyes (eineihem) rove up and down to satisfy their lust — The Holy One Blessed be He, in kind, opened upon them the upper and lower fountains (maynoth [like "eineihem"]) in order to destroy them, as it is written (Ibid. 13) "On this day were broken up all the fountains of the great deep, and the windows of heaven were opened."
The Priest next makes her swear the שבועת האלה, "the curse of adjuration," that same curse stemming from his original encounter with the serpent. When G–d fashioned man, He took from the dust around the earthen altar, and thus vapor rose to irrigate that dust, so that man was formed from dust and water. When man became corrupt and sinned, he became a vessel made of earthenware on account of this dust contained in the material he was made of. The water that was also part of him, made him liable to impurity, since we have a halachic rule that water makes something capable of becoming impure in the first degree, ראשון לטומאה. This is why the סוטה is given water to drink out of a vessel made of earthenware.
The Tziyoni writes in a gloss on פרשת בראשית that the reason we are to be so careful with observing the details of the legislation of צרעת, blemishes of the skin, the clothes, or the house, is that we are dealing here with inner blemishes, i.e. sins, which have become visible externally. G–d has been very kind in externalizing the effect of these sins so as to give the afflicted person an opportunity to repent and rid himself of the pollutant of the serpent which his sins are due to. The priest is the only one who can effect a cure because the priesthood originated in the "right" side of the diagram of emanations in the emanation חסד, whereas the pollutant of the serpent has its origin in the "left" of the diagram of emanations, the side from which Samael originates. Nowadays, when we do not have priests who can perform the steps leading to the rehabilitation of an afflicted person (including the sacrifices he has to bring at the end of the period of his isolation as outlined in Leviticus 14,2-32), repentance is the only instrument by which we can cleanse ourselves. The right hand of G–d is always stretched out to welcome penitent sinners.
What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.
ותשחת הארץ לפני האלוהים, the words: לפני האלוקים at first glance appear unnecessary; however these words are providing the clue to the moral disintegration of mankind. It started at the top, because the בני האלוהים, high ranking individuals, mentioned in Genesis 2,6, had set an example of depravity; it did not take long for them to be copied by the people at large. Noach was the only one who “swam against the stream.” בארץ, they raped women against their will.
UNFORMED. Saadiah Gaon claims that the word tohu (unformed) is a derivative of tehom (the deep). This explanation is incorrect because the mem of tehom is a root letter (Hence the mem would not fall out. Thus tohu cannot derive from tehom.) like the mem of hadom (footstool). (The mem of tehom is similar to the mem of hadom. Both mems are integral parts of the respective words and do not drop out.) The Sefer Yetzirah explains tohu (unformed) and bohu (void) as follows: Tohu refers to the green line; bohu alludes to the smooth stones. (Cf. Hagigah 12a. “Tohu is a green band which encompasses the whole world, out of which darkness proceeds…, and tohu consists of the smooth stones in the abyss, out of which the waters proceed.”) However, the correct meaning of these terms is found in the Aramaic translation of the Pentateuch. (That is, Onkelos. The latter renders these terms as “waste and empty.”) We similarly read, And in the waste (tohu), a howling wilderness (Deut. 32:10), and go after vain things (tohu) (I Sam. 12:21), which means worshipping things that have no substance. (That is, idols.)
[VOID.] Bohu is a synonym of tohu. The vavs of tohu and bohu are in place of a heh. They are like the vav in (va-yishtachu) (and he bowed) (The final vav of va-yishtachu (and he bowed) is in place of a heh.) and the vav of achu (reed-grass) in They fed in the reed-grass (achu) (Gen. 41:2). (The final vav of achu (reed grass) is in place of a heh.) The meaning of our verses is this: When the creation of the firmament and the dry land took place, the earth was uninhabited because it was covered with water. God created the earth in such a way that by the laws of nature it would be below the waters. (Earth is the heaviest and water is the second heaviest of the four elements. Hence according to the laws of nature earth has the lowest position and water the next lowest. Thus at the beginning of creation the earth was covered with water. It took a special act of God to dry the land.) Do not reject this interpretation because of the vav that is placed before the words the earth (ve-ha-aretz), for its meaning is identical to that of the Arabic fa. (The vav of ve-ha’aretz (and the earth) introduces a new idea. This contradicts I.E.’s assertion that verse 2 is a mere continuation of verse 1, for I.E. interprets verse 1 and 2 as reading: When God made heaven and earth the earth was unformed and void. I.E. thus explains that the vav does not always mean “and” (it is like the Arabic fa). Thus verse 2 reads: the earth was, rather than: and the earth was.) The vav placed before the word mist (ed) in but there went up a mist (ve-ed) from the earth (Gen. 2:6) (The vav of ve-ed does not mean “and a mist.”) is analogous. Our verses are to be so interpreted because Moses did not speak of the eternal world, which is the world of the angels; he spoke only of the transient world. (There were those who explained the sky in Gen. 1:1 as referring to heaven. Cf. Hagigah 12a; note 40 above. I.E. disagrees. He maintains that heaven in verse 1 refers only to the firmament.) How can those who say that the word heaven in the first verse refers to the highest heavens explain the presence of the earth in the same verse? (If shamayim does not refer to the firmament but rather to the abode of the heavenly beings, what, then, does earth refer to? It is illogical to assume that the Bible juxtaposes the creation of the eternal with the creation of the transient.) Intelligent people have reputable proof that there is only one earth. (Perhaps one will argue that earth refers to some spiritual earth, hence I.E.’s argument that unlike the heavens there is only one earth.) As to the Midrash, when it says that there are seven earths it means that the area of the world inhabited by human beings is divided into seven sections. (The Midrash is not to be taken literally. The seven earths are mentioned in Zohar Chadash 1:216.) The Holy Temple was in the center of the inhabited world. (According to the Midrash the Temple was in the center of the world. Cf. Midrash Tehillim 48:2. Here too world means the inhabitable world and not the globe.) It was not in the center of the earth because we know that it was far from there.
THEIR KINSHIP. Some say that the word mekherotehem (their kinship) is similar in meaning to ha-karat (the show of) in The show of (ha-karat) their countenance doth witness against them (Is. 3:9). (That is, one can tell by looking at them that they employ weapons of violence (Weiser).) However, this interpretation is grammatically impossible. (Mekherotehem and ha-karat come from different roots (Weiser).) Others say that mekherotehem is to be rendered their possessions (Our text is thus to be rendered: weapons of violence are their possessions.) and is to be compared to the word tikhru (ye shall buy) in and ye shall also buy (tikhru) water of them for money (Deut. 2:6). However, this, too, is incorrect for the word tikhru means to dig. (Deut. 2:6 is thus to be rendered: ye shall dig water of them for money; that is, pay them so that they will give you permission to dig for water (Cherez).) Others say that mekherotehem is related to the word mekhirah (sale) and the meaning of mekherotehem is they sold themselves, (That is, they sold themselves to weapons of destruction.) as in a people that jeoparded (cheref) their lives unto the death (Jud. 5:18). (Cf. Kimchi in Jud. 5:18. Although different verbs are employed in our verse and in Jud. 5:18, the idea is the same. For an alternate interpretation see Krinsky.) I believe that mekherotehem comes from the same root as mekhorotayich (thine origin) (Ezek. 16:3). (It means in the land of their origin.) While the prepositional bet is missing from mekherotehem, (If mekherotehem means in their land wherein they dwelt, Scripture should have read bi-mekherotehem.) we find the same with the word bet (house) in that was found in the house of (bet) (Scripture should have read be-vet rather than bet. We thus see that Scripture occasionally omits the prepositional bet.) the Lord (II Kings 16:8) and with the word ma’on (habitation) in which I have commanded in My habitation (ma’on) (I Sam. 2:29). (Scripture should have read be-ma’on rather than ma’on. See above note.) Our text refers to the violence which Simeon and Levi committed in the land of their origin by deceitfully slaying the entire city of Shechem after making a covenant with them. (Cf. Gen. 34. Weapons of violence their kinship should thus be rendered: they employed weapons of violence in the land of their origin.)
עלי אור After rain. Comp. ענן אורו the cloud of his rain (A. V., His bright cloud.) (Job 37:11). The sun is also called אור, the moon too,—comp. אורים גדולים great luminaries (Sun and moon.) (Ps. 136:7)—because they are the cause of the rain, (The same remark is made by I.E. in Gen. 2:6.) but of course only at the will of the Almighty.
…and for this reason it did not say at the beginning of this vision, ‘and Gd appeared to him’ but rather only once he (Avraham) had entered the land, because then he was prepared to behold visions of the Divine Presence. Beforehand, when he was still outside the land, he only heard a voice speaking of things. This is because Gd did not appear to him until he came to the land, as is explained shortly. Therefore he called that place the ladder of Tzur (sulma shel tzur) as it says in the Yalkut on this portion (remez 62) that once Avraham arrived at the ladder of Tzur he said ‘let my portion be in this land.’ Who told the author of this midrash that Avraham arrived at the ladder of Tzur? He certainly meant Mount Moriah, because that was the location of the ladder which Yaakov saw standing in the house of Gd (Bet El). Via that ladder souls ascend and descend, and there is the bedrock from which the body is hewn as it says, “…look at the rock whence you were hewn...” (Isaiah 51:1) because from that rock, which is called the foundation stone, the world in general was founded. Also man, who is called a microcosm (olam katan), was fashioned from the place of that rock, which is the also the place of the ladder for the soul as stated. For this reason it says “go to you” (lech l’cha) here and at the binding of Yitzchak, and so too in the verse “…I will go to the mountain of myrrh…” (Shir HaShirim 4:6) and so too “…the rain is over, and gone (to itself – halach lo)” (ShirHaShirim 2:11) it returned to the place of its source, 'because a mist comes up from the land' (compare Bereshit 2:6 and Taanit 9b). The same construction is found in the verse “Now get up and cross (to yourselves) the brook of Zered…” (Devarim 2:13) that is, so too into the land of Israel. And also “I will go (to me) to the great ones…” (Jeremiah 5:5) because there is the dwelling place of the whole ones. This is true of all ‘to me, to him, to you, to them’ (li, lo, lecha, lahem) in the Bible that they should be interpreted so. Therefore Avraham understood from the phrase go you (to yourself – lech lecha) to go to the land of Canaan, even though it was not stated to which land he should head.
ומשה עלה אל האלוקים, "and Moses went up unto G'd." Why did Moses go up before G'd had asked him to come up? Where to exactly did Moses go up? If he ascended the Mountain, why did the Torah not say so? Shemot Rabbah 28, bases itself on Psalms 68,19: עלית למרום, "you went up to celestial regions." If we accept this Midrash at face value, why did G'd afterwards have to call upon Moses from the Mountain if he was already in the celestial regions? Besides, why does the Torah describe Moses as going up to האלוקים instead of to השם seeing that when G'd called to him from the Mountain G'd is described as השם?
ויקרא אליו השם. G'd called out to him. As soon as G'd noticed that Moses was ascending, G'd called out to him. You have to remember that it is in the nature of קדושה, sanctity, not to make the first move towards a person until that person has made active preparations to welcome such sanctity. The Zohar third volume page 92 phrases it is as "invitations from the terrestrial regions being followed by invitations from the celestial regions." This is the mystical dimension of Genesis 2,6: "and a vapour rose from the earth and it irrigated (from above) the whole surface of the earth." When the Torah uses the term ויקרא for G'd calling to Moses it alludes to יקר, precious, (which is part of the word ויקרא.
You must understand the reason why these allusions commenced only with the list of offerings and libations offered on the second day of the festival. The reason is that on the second day of creation the original waters were divided into the “upper” waters and the waters “below” (Genesis 1,6). It is clear therefore that “water” and its activities are appropriately featured on the “second” day. [In order to understand what follows you must know that in times when rain had not materialized at the expected times, efforts were made to intercede with G’d both in the Temple and in all parts of the country. The people chosen to represent their brethren in such prayers and fasts were known as אנשי מעמד. Ed.]. Our sages (Taanit 27) have explained that the אנשי המעמד, used to fast on Mondays (second day) in supplication for rain to materialize seeing that on that day of the week G’d dealt with the waters. They also fasted on Fridays, the day on which man had been created, seeing man cannot survive without water. The Torah had told us that as long as man was not yet on earth there had not been any rain, only mist rose from the earth (Genesis 2,6). When the Torah reports once more on the creation of man in the verse following (Genesis 2,7), this is an allusion that as of that time rain became necessary and materialized. If the last letter ם appears during the mussaf offerings of the seventh day of the festival Tabernacles this is because the seventh day symbolizes completion of G’d’s universe. In Rosh Hashanah 16 the sages quote G’d as having said: “present libations of water for Me on the Sukkot festival in order that the rains you will receive will prove beneficial.” As a result of such instructions these libations of water were presented on the altar on every single day of the festival. This procedure is known as הלכה של משה מסיני, a decree going back to Sinai when Moses received the Torah. It is not spelled out in the written Torah. The procedure took place during the offering of the daily morning burnt-offering at the same time as the wine-libation was presented. It took place on the south west corner of the altar on the upper half of the altar. The entire amount of water descended to the hole known a “shittin.” The priests would take a bottle made of gold containing three login of water; the bottle was filled from the well known as מי שילוח. When the bearers would arrive at the Temple gate they would blow tekiah teruah tekiah. The priest would ascend the ramp to the altar and turn left after he had arrived at the top and pour the water out of the bottle into a bowl provided for the purpose. There were two such silver bowls. The one on the western side would be filled with the water, the one on the eastern side would be filled with the wine for the libation. Both bowls had two small holes just like the bottom of the nose. The hole in the vessel containing the water was thinner than that in the vessel containing the wine (as water is apt to flow more quickly than wine) so that both libations would arrive at their ultimate destination, the shittin, simultaneously. The priest about to pour the water would be told to raise his hand, seeing it had happened once that a priest poured the water on his feet and the people present pelted him with their citrons believing that he had done so for heretical reasons. [The Sadducees rejected the whole procedure as not written in the Torah. Ed.] Our sages in Sukkah 51 said that anyone who had not witnessed the joy with which this whole procedure of the preparation for the water-libation was celebrated has no idea what true joy is all about. The whole procedure was known as בית השואבה, based on Isaiah 12,3: “you will draw water amidst great joy.” The drawing of the requisite water took place on each of the seven nights (except Sabbath) of the festival for the needs of the daily burnt-offering.
We find a disagreement between the scholars Rabbi Joshua and Rabbi Eliezer in Taanit 9 as to the precise origin of rain. Rabbi Eliezer holds that all the waters in our terrestrial universe originate in the oceans (and are recycled via the sky). He bases his opinion on Genesis 2,6 that a mist rose from earth before it had ever rained. Rabbi Joshua believed that the earth gets its rainfall directly from heaven, seeing the Torah told us in our portion “you will drink water which originates in the rain from heaven.” Each one of the scholars has weighty arguments. Rabbi Eliezer cites a powerful proof from Psalms 33,7: “He heaps up the ocean waters like a mound, stores the ‘deep’ in vaults. Who caused the vaults to be filled with water? The “deep”, i.e. the waters of the ocean.” This appears to be proof that rain water originates in the ocean. How do we account for the salt in the waters of the ocean and the absence of such salt in rain water? We assume that while traveling as clouds the waters that had emerged from the ocean are being sweetened. Rabbi Joshua cites proof for his opinion that the rain waters originate in heaven from Psalms 104,13: “He waters the mountains from His lofts.” Rabbi Yochanan said that the word מעליותיו in that verse refers to “celestial lofts.” He quotes a Baraitha in Taanit 10: “the waters of the ‘upper’ regions are suspended by an utterance of G’d, their ‘fruit’ is the rain water.” We know this from Psalms 104,13 which describes them as פרי מעשיך תשבע ארץ, “by the fruit of Your works the earth is sated.” The words of these scholars are truly divinely inspired.” It is entirely possible that both scholars are correct and that sometimes the rain waters originate in the oceans whereas on other occasions they are of celestial origin. The key to understanding the phenomena in question lies in the use by the Torah of two different words for the word rain, גשם and מטר, respectively. The word גשם refers to something physical, i.e. rain originating in the ocean, whereas the rain originating in the celestial spheres is described by using both the name גשם and the name מטר, (compare Isaiah 5,10, or Deut. 28,12). When the deluge occurred we also find that it consisted both of מטר and of גשם, compare Genesis 7,4 and 7,12.
A further comment in Mechilta (Shirah, 2): the words כי גאה גאה are a reminder that anyone who dares act arrogantly in the knowledge that there is a G’d who is superior to him will be punished. A number of examples are listed there. 1) The Egyptians expressed their arrogance by boasting of their unfailing water supply, the river Nile. Hence G’d punished them through water. The generation of the deluge boasted that they did not need rain (a symbol of blessing from heaven) as they depended on the mist rising from the earth (compare Genesis 2,6). As a result of this boast G’d punished them by water (40 days unceasing rain, plus the opening of subterranean sources of water gushing forth, Genesis 7,11). The people of Sodom, etc., boasted of their wealth and the gold and silver they had amassed. They were so arrogant that they legislated against anyone staying in their cities overnight so that they should not have to share their wealth with any traveler. As a result of this insufferable behavior G’d wiped out both them and their belongings. This is the meaning of Job 28,4: “they open up a shaft far from where men live, in places forgotten by wayfarers, destitute of men, far removed.” We also read in Job 12,5: ”in the thought of the complacent; there is contempt for calamity; it is ready for those whose foot slips.” Ezekiel 16,49 describes the sin of the people of Sodom in the following words: “only this was the sin of your sister Sodom: arrogance! She and her daughters had plenty of bread and untroubled tranquillity; yet she did not support the poor and the needy.” Pharaoh boasted of the might of his chariots as we read in 13,14: “he took 600 choice chariots.” As a result of his reliance and boast of the invincibility of these chariots, G’d punished him by means of these very chariots as we read in 15,4. Siserah also was proud of his iron chariots (horse-drawn tanks), as reported in Judges 4,13. G’d punished him by means of these chariots as we know from Judges 5,20. Samson who had boasted of getting what was “good in his eyes,” was punished by being deprived of his eyesight (Judges 14,3 and 16,1). He had committed a sin at Azzah by sleeping with a harlot (Judges 16,1). He was taken prisoner at Azzah and humbled (Judges 16,21). Avshalom used to boast of his hair only to be eventually caught by it which led to his violent death (Samuel II 18,9). Sancheriv, King of Assyria used to boast of his chariots (Isaiah 37,24). In the end G’d sent an angel to destroy his entire military encampment (Kings II 19,35). Nebuchadnezzar had also boasted saying that he would ascend to the clouds and match the Most High (Isaiah 14,14). G’d dealt with him by consigning him to the deepest part of gehinom (Isaiah 14,15). He said to him: “you elevated yourself above mankind, I will separate you from mankind by placing you far below” (Compare Daniel 4,22). The Torah wrote in our verse גאה גאה to teach us this lesson.
Keep back Thy servant also from sins of passion; Let them not have dominion over me: – I seek of Thee further a great request, greater than this I have asked, viz. that Thou hold me back from sins of passion, that they get not the rule over me and that my (evil) nature do not over-power me. For I am on the watch with all my strength, and do Thou assist me lest the evil impulse rule over me. For the Holy One – Blessed be He ! – assists him whose heart is fixed, as He says to Abimelech (Gen. 20:6): "and 1 also withheld thee from sinning against Me." (The word) זֵדִיַם is a noun, not an adjective; then זֵד (passion) will be a noun of the form of רֵאשׁ (poverty) in "poverty and riches" (Prov. 30:8) and of אֵל in "It is in the power (אֵל) of my hand" (Gen. 31:29).
and what will it avail us What benefit do we have if we pray to Him? We do not need Him for the drops of rain, because “a cloud would ascend from the earth” (Gen. 2:6).
[28] “And a spring went up out of the earth and watered all the face of the earth” (Gen. 2:6). He calls the mind a “spring” of the earth, and the senses its “face,” because Nature, exercising forethought in all things, assigned this place to them out of all the body as most suitable for their special activities: and the mind like a spring waters the senses, sending to each of them the streams suitable to it. See then, how, like links in a chain, the powers of the living creature hold on to each other; for mind and ‘sense-perception’ and object of sense being three, ‘sense-perception’ is in the middle, while mind and object of sense occupy each extreme.
Gen. 2:6 tells how Mind, the “spring,” waters the senses, “the face of the earth,” and shows the interdependence of Mind, Sense-perception, and object of sense, and the dependence of Mind on God; as well as the superiority of the living creature in being able to take in and go out to external object. (28–30.)
[178] The proofs of this statement are supplied by the Oracles of Scripture: let us see what they are. There is one such declaration in the beginning of the Book of the Law, immediately after the record of the Creation of the World, running as follows: “A spring went up out of the earth and watered all the face of the earth” (Gen. 2:6).
[131] Keeping to the sequence of the creation and carefully observing the connexion between what follows and what has gone before, he next says: “and a spring went up out of the earth and watered all the face of the earth” (Gen. 2:6). Other philosophers say that all water is one of the four elements out of which the world was made. But Moses, wont as he is with keener vision to observe and apprehend amazingly well even distant objects, does indeed regard the great sea as an element, a fourth part of the whole, which his successors, reckoning the seas we sail to be in size mere harbours compared to it, call Ocean; but he distinguished sweet drinkable water from the salt water, assigning the former to the land and looking on it as part of this, not of the sea. It is such a part, for the purpose already mentioned, that by the sweet quality of the water as by a uniting glue the earth may be bound and held together: for had it been left dry, with no moisture making its way in and spreading by many channels through the pores, it would have actually fallen to pieces. It is held together and lasts, partly by virtue of the life-breath that makes it one, partly because it is saved from drying up and breaking off in small or big bits by the moisture.
After speaking of the honour paid by Moses to the number 7, Philo, treating Gen. 2:4 f. as a concluding summary, claims it as a proof that Gen. 1 records a creation of incorporeal ideas. After a disquisition on the subject of fresh water, to which he is led by Gen. 2:6, he goes on to deal with the earth-born man (Gen. 2:7), whom he distinguishes from the man made after God’s image. The being of the former is composite, earthly substance and Divine Breath. Proofs and an illustration are given of his surpassing excellence. The title of “the only world-citizen” is claimed for him, and its significance brought out. His physical excellence can be guessed from the faint traces of it found in his posterity. It is to call out his intelligence that he is required to name the animals. Woman is the occasion of his deterioration.
[127] This is the reason for what is said in Genesis, “A spring went up out of the earth and watered all the face of the earth” (Gen. 2:6). For since Nature allotted the face to the senses as the choicest portion of the whole body, the spring that rises from the dominant faculty, dividing itself in many directions, sends up conduits, so to speak, as far as the face, and by them conveys the powers they need to each of the organs of sense. It is in this way that the word of God waters the virtues; for the word of God is the source and spring of noble conduct.
What is the meaning of saying: "A fountain went up from the earth, and watered all the face of the earth?" (Genesis 2:6).
What is the meaning of saying: "A fountain went up from the earth, and watered all the face of the earth?" (Genesis 2:6). But here the question is how it could be that the whole earth was watered by one fountain, not only on account of its size, but also because of the inequality of the mountainous and champaign situations? Unless, indeed, just as the whole force of the king's cavalry is called "the horse," so the whole multitude of the veins of the earth which supply drinkable water, may perhaps be called the fountain, inasmuch as they all bubble up like a fountain. And that expression is peculiarly appropriate which says that the fountain watered, not the whole earth, but its face; as in the living being it waters the chief and predominant part (the mind or the countenance). Since that is the most important part of the earth which can be good and fertile and productive, and that is the part which stands in need of the nourishment of fountains.
That as all in fecundity and sterility arises from a neglect of sowing and planting land a second time, he may be kept continually in mind of his wicked murder, and self-blamed for it; since the ground was not to be the same for the future, after it was compelled, contrary to its nature, to drink of human blood, to bring forth food to that man who imbued it with the polluted stain of blood.
Mishnah. “Because they are not careful with Niddah (All the rules governing her period; in particular informing her husband that she is forbidden to his sexual attentions. He has to depend on the information she gives him.) , and ḥallah (The gift to the Cohen to be given from bread dough; cf. Introduction to Tractate Ḥallah. Here also the husband is dependent on the information given by his wife that he may eat the bread baked by her.) , and candle lighting (Preparing lighting for the Friday evening meal is the duty of the wife (Babli 25b) and should not be delegated to a servant. Since this is an obligation tied to a fixed time it cannot be a biblical commandment as women are not subject to positive commandments tied to fixed times. But in the Halakhah to Mishnah 6 (Note 214) the obligation of the wife to light Sabbath candles is called a (rabbinic) commandment. Cf. Maimonides, Hilkhot Šabbat 3:1.) .” (A related homily in the Babli, 31a/32b.) The First Man was the blood of the world, as is written (Gen. 2:6.) , mist would arise from the land. Eve caused him death, therefore they handed the commandment of Niddah to the woman.
Rebbi Joḥanan said, when you collect from your threshing floor and your wine press (Deut. 16:13.) . From the waste of the threshing floor and the wine press you make your thatching (The verse in Deut. describes the festival of Tabernacles which, as the name indicates, is characterized by the obligation to dwell in a sukkah. The verse hints at the rule of the Mishnah that the roof of the sukkah has to be made from agricultural waste (which is grown from the earth but as waste is not subject to impurity even if cut and wetted. It is possible that R. Joḥanan reads אספ like Arabic “to have regret” to have waste rather than usable produce.) Babli 12a.) . Rebbi Simeon ben Laqish said, and mist rose from the earth (Gen. 2:6. This refers to the standard interpretation of Lev. 23:43 that the Children of Israel dwelt in huts in the desert, when in reality they dwelt in tents. Therefore the ‘huts” are taken as the Divine cloud cover which shielded the encampment (as spelled out in the Targumim to Lev. 23:43), which R. Simeon ben Laqish takes as formed by mist from the earth; thatching has to imitate the cloud cover arising from the earth. Babli 11b.) . Rebbi Tanḥuma said, each of them follows his own opinion. Rebbi Joḥanan who said that the clouds were above infers it from when you collect. Rebbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rebbi Abbin said, each of them follows his own opinion. Rebbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rebbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself (R. Joḥanan also agrees that the roof of the sukkah has to symbolize clouds. He does not agree that clouds are generated by mist from the earth but are sent by God to give rain to the farmers. R. Simeon ben Laqish is presumed to think that clouds are generated by the earth and then filled with rain by God. Both agree that the sukkah is a charm to assure abundant rain in the coming wet season. Detailed argument Gen. rabba13(10).) .
(Gen. rabba13(11).) It is called by five names: fog, canopy, cloud, prince, and storm-cloud. From where “fog”? And fog rose from the earth (Gen. 2:6.) . “Thick cloud,” [which thickens the sky] (Corrector’s addition from Gen. rabba.) , behold, I shall come to you in a canopy of cloud (Ex. 19:9.) . “Cloud”, because it makes people meek with one another. “Prince” because it turns owners of houses into princes: He raises rain-clouds from the ends of the earth (Ps. 135:7.) . “Storm-clouds” because it turns the sky into multiple visions (Deriving the unexplained word as pilpel form of חזה “to have a vision”.) : The Eternal makes storm clouds (Sach. 10:1.) .
The Gemara explains these matters in detail: It is taught in a baraita that Rabbi Eliezer says: From where is it derived that the world was created in the month of Tishrei? As it is stated: “And God said: Let the earth bring forth grass, herb yielding seed, and fruit tree yielding fruit after its kind” (Genesis 1:11). Which is the month in which the earth brings forth grass and the trees are full of ripe fruit? You must say that this is Tishrei. And a further proof that the world was created in Tishrei is that when the world was first created, it needed rain so that the plants would grow, and the period beginning with Tishrei is a time of rain, and rain fell and the plants grew, as it is stated: “But there went up a mist from the earth, and watered the whole face of the ground” (Genesis 2:6).
§ We learned in the mishna: This is the principle with regard to the roofing of a sukka: One may not roof the sukka with anything that is susceptible to ritual impurity or whose growth is not from the ground. The Gemara asks: From where are these matters with regard to the roofing of a sukka derived? Reish Lakish said that the verse states: “And there went up a mist from the earth, and watered the entire face of the ground” (Genesis 2:6); just as mist, i.e., a cloud, is a substance not capable of contracting ritual impurity, and its growth is from the ground, i.e., arises from the ground, so too, the roofing of the sukka must consist of a substance that is not susceptible to ritual impurity and its growth is from the ground. Since the mitzva of sukka evokes the clouds of glory with which God enveloped the Israelites in the desert, the legal status of roofing should be like that of a cloud.
§ The Gemara discusses the source of rain. It is taught in a baraita that Rabbi Eliezer says: The entire world drinks from the waters of the ocean [okeyanos], i.e., evaporated ocean water is the source of rain. As it is stated: “And there went up a mist from the earth and watered the whole face of the ground” (Genesis 2:6). Rabbi Yehoshua said to him: But the waters of the ocean are salty, whereas rainwater is sweet. Rabbi Eliezer said to Rabbi Yehoshua: The waters are sweetened in the clouds, before they fall to the earth.
For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed had to be watered by your own labors, (by your own labors Lit. “by your foot.”) like a vegetable garden;
but the land you are about to cross into and possess, a land of hills and valleys, soaks up its water from the rains of heaven.
They are rebels against the light; They are strangers to its ways, And do not stay in its path.
A mist rose up from the earth, and it watered the entire surface of the soil.
But a cloud of glory descended from the throne of glory, and was filled with waters from the ocean, and afterward went up from the earth, and gave rain to come down and water all the face of the ground.
The people of the [generation of] the Flood became haughty in front of the Place only due to the goodness that He showered upon them, as it says (Job 21:9-11): "Their homes are secure, without fear [and they do not feel the rod of God]. Their bull breeds and does not fail ... They let their infants run loose like sheep, etc." This was the cause of their [downfall]. And they said to God (Job 21:14-15): "Leave us alone ... What is Shaddai that we should serve Him?" They said, "Why does He trouble Himself with us? All we need are two drops of water. Behold, ours are the rivers and the springs with which we supply ourselves on hot summer days and on rainy days, as it is said (Gen 2:6), "But a surge would well up from the earth [and water all the face of the ground]." The Place said to them, "It was with goodness that I bestowed [all this] on you, and you come with haughtiness before me? I am coming to destroy you," as it is said (Gen. 6:17), "As for me, here, I am about to bring on the Deluge, water upon the earth, etc." Rabbi Yosei ben Dormaskit says, the people of the [generation of] the Flood became haughty in front of the Place only with the sphere (galgal) of the eye, which resembles water, as it says (Gen. 6:2), "And the b'nei ha'elohim ("the sons of the judges/nobles"; alt., "the sons of the divine beings") saw how beautiful the daughters of men were, etc." In the same way, the Holy One Blessed be He did not destroy them with anything but a gathering (galgal) of waters, which resembles the eye, as it is is said (Gen. 7:11), "On that day, all the fountains of the great deep burst apart [and the floodgates of the sky broke open]." (Note: Tanakh translations generally follow JPS.)
| וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃ | 7 | God יהוה formed the Human (the Human I.e., the progenitor of the species and the point of origin for human society. Heb. ha-’adam; trad. “man.” In the eyes of ancient Israel, the typical initiator of a lineage was male, and so the first human being would also have been imagined as male. See further the Dictionary under ’adam.) from the soil’s humus, (soil’s humus Heb. ‘afar min ha-’adamah, rendered to emulate the wordplay with Heb. ha-’adam “the Human”; more precisely, “loose dirt from the soil.” NJPS “dust of the earth.”) blowing into his nostrils the breath of life: the Human became a living being. |
You shall not go around as a talebearer among your people. (Ibid. 19:16) When a person speaks good words, the speech, which is the life-force of a person and the life-force from G-d, (On the verse: “Then the L-rd G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7), the Targum Unkelos translates: “and man became a speaking spirit.” A person’s speech is an expression of the very soul that G-d breathes into one.) rises up and arouses the supernal words. Then, additional life radiates upon him from Above. However, when he speaks evil words, his vitality leaves him and does not rise up. He comes close to losing his life-force altogether. This is what people say about a tale-bearer, “Er hot ois geret” – “He said it out!” (That is, he spoke out his very life-force.) Tzava’as HaRivash, p. 12b
A person’s life and vitality is his power of speech, as the verse says: “And He blew in his nostrils the breath of life, and the man became a living soul” (Genesis 2:7), which is translated “and the man became a speaking spirit.” (Targum Onkelos on this verse.) Thus, when a person speaks, his words are his very life-force, which goes out from in those words. it is only because a person’s life-force is attached to its source do those ery words draw him new life from his root. Through this, he reminas alive, since with every word, his life-force is spent, only, each word itself brings him new life. Arvei Nachal, Vayishlach
I heard from my Master that a person’s nefesh, ruach, and neshama are embodied in the seven [lower] Sefiros, and that his nefesh corresponds to his servants and livestock. (There are three levels of soul found within the human being: nefesh, ruach and neshama (the other two, chaya and yechida, are considered to surround a person from without). They correspond to a person’s physical, emotional and mental faculties. The nefesh, being the lowest, corresponds to those things that are most material in relationship to a person, in this case, his servants and livestock.) If he blemishes his nefesh – his actions – then his servants and animals will cause him pain. The ruach – the “speaking spirit” (On the words of Genesis 2:7, “…and the man became a living soul,” the Targum Unkelos translates: “and the man became a speaking spirit (ruach m’malelah).) – is his power of speech. If he damages his speech with slander, gossip and the like, it becomes people who will abuse him, and gossip about him. “Speech” also corresponds to marital union, as our Sages have said: “he sees her speaking.” (Kesuvos 13a. The Mishnah states: “They [the court] saw [an unmarried woman] speaking with someone.” In the Gemara, Rav Assi explains that this is a euphemism for sexual relations.) Therefore, one’s wife is also his ruach – “if he is worthy, she is a helper, if not, she opposes him.” (See Rashi on Genesis 2:18: “And the L-rd G-d said… I will make him a helper opposite him.') The neshama dwells in the mind, where the sperm originates. (The Midrash and Kabbalistic literature speak of the formation of sperm as occurring in the mind (i.e. whiteness from whiteness), from where it descends to the reproductive organs.) Thus, it corresponds to his children. If he blemishes his thoughts, he will suffer from his children. Now, it is possible to elevate the nefesh, ruach, and neshama from all the Sefiros. However, as the kelipas nogah attaches itself to the seventh Sefirah of Malchus, it is very difficult to elevate the parts of one’s soul from there. All this teaches us that a person’s enemies come from his own blemished speech, and that he must elevate and repair his speech with words of prayer. He should pray that his enemies repent and be rectified, as in the story of Rabbi Meir and Beruria: “Let the sins be erased, but not the sinners.” (Berachos 10a. That Talmud relates that Rabbi Meir had a neighbor who was an apostate, who constantly abused him. Rabbi Meir wanted to pray for the man to die, but Beruria, Rabbi Meir’s wife, taught him the verse: “Let sin cease from the earth” (Psalms 104:35). “It is written ‘sin’ (chatayim),” she said, “not ‘sinners’ (chotayim).” Rabbi Meir prayed for the man to repent, and he did so.) If you do not do this, but reject them further, they will become even more material and hate you more. (That is, since they derive from the lowest part of your soul, which is trapped in the impure shells, if you push them away, they fall even lower and become more grossly physical; thus, they will hate you even more.) Thus, the Sages said: “Punishment, for the righteous, is also not good” (Proverbs 17:26). (Berachos 3a. This is an interpretive reading of the verse, which actually states: “To punish the righteous is also not good.” The Talmud means that it is not good for a Tzaddik to punish others.) Because a Tzaddik’s enemy is his own ruach, which becomes a human being who hates him. He must fix this person and elevate him with his prayers, which "sweeten" him in his root. Then his ruach will be removed from him, and what is left will disappear by itself. (See, also, Ben Poras Yosef, p. 23b.) Thus, Moses was first a shepherd; later he gave them the Torah, and they became his disciples. (That is, the souls of the Jewish people, who were all part of Moses’ soul, were embodied in Moses’ flocks. Afterward, he uplifted them and gave them the Torah.) Toldos Yaakov Yosef, p. 17c
God formed man out of dust of the earth, and blew into his nostrils a soul of life, and man became a living creature (Gen. 2:7).
Thus, when one originates some insight into the Torah, these original insights are an aspect of Moshe-Mashiach. As it is written in the Zohar (I, 192b): “the ruach-spirit of God”—this is the ruach -spirit of the Mashiach; “hovered over the water’s surface”—this is the Torah. This is what we said, that the Torah insights which he originates are themselves an aspect of the Mashiach, for that is where his ruach -spirit hovers. This is “the ruach -breath of his mouth” (Psalms 33:6)—“a speaking ruach -breath” (Onkelos, Genesis 2:7).
But when, with holiness and purity, a person studies some law or legal decision which a Tanna or some other tzaddik originated, this brings about the aspect of neshikin (kisses). Neshikin is the binding of spirit with spirit. For this legal decision was spoken by the Tanna, and speech is the life-force, as is written (Genesis 2:7), “[Man] became a living soul,” which Onkelos renders: “a speaking spirit.”
Adam (man) in the aspect of soul corresponds to (Genesis 2:7), “And the adam became a living soul.” For “the adam” indicates impoverished and wealthy, as is written (Genesis 1:26), “Let us make man in our image”—wealthy; “in our likeness”—impoverished (Zohar, Introduction p.13b).
And how do we create the good in the words? This is done by taking speech from daat (holy knowledge). Then it has good in it. But when speech is without daat, then it has no good, as in (Proverbs 19:2), “Also, for the soul to be without knowledge is not good.” The soul is speech, as is written (Genesis 2:7), “Man became a living soul,” the Aramaic translation of which is “a speaking spirit.”
In addition, “The man became a living soul” (Genesis 2:7) is translated into Aramaic as “a speaking spirit.” This is because the soul is essentially from speech.
T ZeYReY is an aspect of “And [God] YiYTZeR (formed)” (Genesis 2:7)—a formation for good, a formation for bad; a formation for reward, a formation for punishment—corresponding to judgment and compassion.
But there is a YeTZiRah (formation) for good and for evil. As our Sages taught: “And [God] YiYTZeR (formed)” (Genesis 2:7) —with two Yods. These are two YeTZaRin (inclinations): the good inclination and the evil inclination. In other words, good thoughts are the good inclination and evil thoughts are the evil inclination. This is because the inclinations are essentially the thoughts and wisdom of the heart, as it is written (Genesis 6:5), “for the inclination of his heart’s thoughts….” Thus, when a person thinks evil thoughts, he clogs up creation’s Space, which is where the attributes are revealed.
And this is “some to eternal life.” —i.e., the aspect of speech, as it is written (Genesis 2:7), “man thus became a living soul,” which Onkelos renders as: “a speaking spirit.” This is the aspect of unbinding the mouth of the mute.
And when speech emerges, it emerges from the soul, as it is written (Genesis 2:7), “thus man became a living soul”—which the Targum renders as: “he became a speaking spirit.” The utterance emerges and is heard by his ears, as our Sages, of blessed memory, said: Let your ears hear what you are bringing forth from your mouth (Berakhot 15a) .
This [ruach] is also the vital force of human life. This is because man’s breath is his life-force. As is written (Genesis 2:7), “He breathed into his nostrils nishmat (the breath of) life,” and (ibid. 7:22), “All in whose nostrils was a nishmat (breath of) ruach-of-life.” Regarding this, wise men said: To the extent breath is lacking, so is life (Maaseh Tuviah, Bayit Chadash 2; cf. Zohar II, 24b).
“And you shall take fine flour, and you shall bake twelve loaves of bread [challot], two tenths of an ephah in each one.” (Vayikra, 24:5) Israel is called the challah (bread) of the Holy One, blessed be He, for they sustain the glory of God in this world the way bread sustains the strength of man. For this, God sustains them in two worlds, as it says with the creation of man (Bereshit, 2:7), “and He formed,” “vaYYatser,” with two yuds, hinting at endurance in two worlds. This is also hinted at in the “two-tenths of an ephah in each one.”
And this is the matter of the unity of the Holy One [and the Divine Presence]: we understand what is written that prior to the sin of Adam "they Adam his wife were both naked and were not embarrassed of it", and [only] afterward "did they know of their nakedness. And God made for them garments of leather." The idea is as stated "And Adam became a living being", and Rashi of blessed memory explains "the [most] living of all of them (the creations)", meaning that the life-force in Adam was the life-force which was in all of the creation - from the very end of the act to the first thought - which is the entirety of the Torah and the unity of the Holy One and his Divine Presence. As our sages of blessed memory said, "He looked in the Torah and created...". If so, the bodies of Man are the bod(ies) of the Torah if all his ways are intentionally directed for God. And now there is no embarrassment over the naked body as it is the body of the Torah. If indeed as it is said "A thigh is ordinarily hidden" [then] so too the words of Torah are hidden - thus the body conceals the Torah in order that it exist inside of it and [the body] live through it, which is not the case after the sin when the body was separated [from the Torah] and they knew of their nakedness. And God made them leather garments which were [required] garments since for the entire Torah to exist it needed to become more material along with the body in the form of the physical Commandments. And it required further garments yet, as is said "the sheep you wear" - the Torah's existence required it to become concealed like a thigh. But bodies which are the bod(ies) of Torah "can sling [a stone] at a hair and not miss" which is [the idea] of the unity of the Holy One and the Divine Presence, and 'they do not feel shame' (an equivalence is made with the root /BSH/ in reference to the embarrassment of nakedness and garments which are both also derivative of the root /BSH/) and 'they cannot be made to blush'.
(Devarim 23:24) “Guard what comes out of your mouth” emphasizes the importance of guarding one’s speech. The mouth is the innermost limb, expressing the inner breath and essence of a person, thus requiring extra protection. The mitzvah of learning Torah serves to protect the mouth. Each mitzvah corresponds to a specific limb, and Torah study, which applies day and night, parallels the constant need to guard one’s speech. The root of man’s life force lies in the inner breath, and guarding this breath (speech) is fundamental to all actions. Speech distinguishes humans from other creatures, as indicated by Onkelos’ translation of “a living being” (Bereishis 2:7) as “a speaking spirit.” This unique capability should be dedicated to Hashem. The creation of speech is a wondrous gift, meant to praise Hashem, as it states, “They will tell my praise” (Yeshaya 43:21). While it may be challenging to express oneself perfectly before Hashem, one should at least guard against improper speech.
In the midrash (Shemot Rabbah 5:6) " and I turned to see… that which he already did…” (Ecclesiastes 2:12). For a person should know that every action affects his essence in a place so high that a person’s understanding cannot reach there at all. And because of this, it is necessary that all the intellect and all the desires are nullified to the will of Hashem. Similarly, I heard from my father, my master, my teacher and mentor, the righteous one who should be remembered for life in the World to Come, about what the midrash says, that if Reuven had known that the Torah had written about him “in order to save him” (Genesis 37:22), he would have carried Yosef on his shoulders back to his father (Rus Rabbah 5:6, Vayikra Rabbah 34:8). God forbid that he would have done this because of the honor that the verse would attest to him, but if he had known that the matter affected so much that the verse would write… Until here are the words of my father. And every action of a person is already decreed in heaven. And that is what the verse means, “that which he already did” (Ecclesiastes 2:12). Because on high, every action that a person will do is already decreed before Hashem; if so, it is not pertinent to question Him. And certainly it seemed obvious to King Solomon that his heart would not be led astray. But a person's actions affect that which is above his ability to understand. And consequently, there can be a change in the essence of a person. And if so, a person cannot know this at all. And it is written (Shemot Rabbah 5:6) that the letter yud in the word “yirbeh” (increase) went up before Hashem and said, Solomon is nullifying me! And is it true that someone who performs a sin nullifies a letter? But certainly through sin a person is cut off from clinging. But King Solomon knew that through the power of the Torah that was in him and the life force of Hashem which he was connected to without separation, he said “I will increase and not be led astray [and that's what the verse says, “God is with me and I will prevail” (Proverbs 30:1)]. And therefore, the yud, which signifies thought [which is the essence, as we say “the end is action, the beginning is thought” (Friday night prayers)], went up and said… And similarly by Moshe. He said, “Why did You do evil to Your nation?" (Exodus 5:22). Certainly he was not able to depict, God forbid, the evil of Israel. And Hashem responded to Him, “I am God” (Exodus 6:2), that all existences are through My will; if so, questions and challenges are not pertinent. And He also commanded him to say to the children of Israel, “I am Hashem” (Exodus 6:6), so that they will know that even the exile of Egypt was only through the life force of Hashem, because all existences are from Him. “And they didn’t listen to Moshe because of shortness of breath” (Exodus 6:9), because when they were in exile, this matter was not revealed [the meaning of “shortness of breath” is the life force of Hashem that is in a person, as it is written “and He blew into his nostrils a breath of life” (Genesis 2:7). And in exile the clinging to the essence of the life force is halted] and that is what is written in the midrash, that everything is from the Torah, He established in it positive commandments and negative commandments… (Shemot Rabbah 6:1), meaning that every action of a person of Israel has a life force in Torah and mitzvos that are dependent on action. And therefore the action of a person affects that which is above, and it draws from the life force of Hashem. And similarly what is written about the holy Sabbath, “that Hashem created to make” (Genesis 2:3), meaning that which is done even now through the desire of Hashem at the time of the creation, and on the Sabbath the children of Israel testify about this, that the truth was made clear. And this is what is written “and you should honor it from doing your desires…” (Isaiah 58:13), the Sages explained that all your work should be done. We can say as we said above, that one should know that also that which a person is doing is already done through the will of Hashem, as it is written “a person only injures a finger below if they decree so about him on high” (Chullin 7b), and that is what is written “that which was already done” (Ecclesiastes 2:12), as we said above. And on the Sabbath it is the aspect of nullification and the acceptance of the yoke of heaven, to nullify oneself to the essence of life. And through this, every action is drawn after its essence in heaven. Because it is written, “He did wonders” (Psalms 98:1). And the Rama in Orach Chaim explained “and does wondrous things” (Blessing of Asher Yatzar), that the action has in it an aspect of wonder, (see the Magen Avraham there, Orach Chaim 6:1). And also the wisdom of a person needs to be nullified to the aspect of the essence of wisdom, as it is written “from where is it found…” (Job 28:12). Because a person knows that when he grows and becomes wiser, he sees that that which he did not consider to be a sin beforehand was a mistake, and so too afterwards even more. If so, for true wisdom there is no measure, and all knowledge must be nullified to the word of Hashem, and everything will be drawn to the essence, as we said above.
The Midrash (Bereishis Rabbah 48:2) explains that after Avraham circumcised himself, many converts joined him, as it says, "From my flesh, I behold Hashem." Avraham proclaimed that without the circumcision, Hashem could not have revealed Himself fully to him. This implies that while Hashem revealed Himself to Avraham even before the circumcision, the nature of the revelation changed. Before the circumcision, it was an act of divine grace, but afterward, it was a merit Avraham earned through his actions. The Sfas Emes elaborates that Avraham's righteousness was inherent but could not manifest fully until the act of circumcision, which perfected his body and allowed the divine soul to connect more deeply. Similarly, on Shabbos, Jews receive an extra soul, signifying a covenant in time, just as milah is a covenant in the body. The verse (Bereishis 2:7) "Hashem blew into him a living soul" illustrates that the divine energy given to man is limitless, and the body must be purified to contain more of this soul. Thus, through circumcision and Shabbos, one draws more divine light into oneself. Avraham's concern that circumcision would distance converts was unfounded, as many more joined him afterward. This is because being separate and holy allowed Bnei Yisrael to avoid the negative influences of other nations, thus enabling them to repair themselves properly. Consequently, they could draw down divine light to the rest of creation. This separation was not a barrier but a means to elevate and connect all nations to Hashem through Bnei Yisrael's holiness.
The Purpose of the Mystery of Faith Having established that true knowledge is the knowledge of God’s revelation on earth, the author now shows how this to be the meaning of the Shema Yisrael prayer: “Hashem Elo-heinu, Hashem Echod.” That is, Hashem, the Transcendent God, is also Elo-heinu, the imminent God. In R. Gershon Henokh’s eyes, this defines the mystery of faith, for true faith is the ability to perceive God’s light and providence in each detail of creation. In the chapter following this one, R. Gershon Henokh refers to this knowledge as Ma’aseh HaMerkava, “the Workings of the Chariot.” (In Hebrew, merkava is related to the word markiv, meaning “to join or assemble.” Thus, the “Work of the Chariot” means a perception of the union of God and creation. ) This was a term coined by the Sages of the Talmud in references to Yehezkel’s vision of a supernal throne, carried by angels, on which sat an image of the Divine. Talmudic mystics, who delved into the depths of this topic were known as “Descenders of the Chariot.” However, R. Gershon Henokh defines Ma’aseh HaMerkava in a novel way. (In keeping with other teachings from the school of Izhitz.) The merkava is not the chariot in Yehezkel’s, but the entirety of creation, which, when viewed through the lens of faith, becomes a dwelling place for the revelation of God in the world. Concerning the meaning of the Shema Yisrael the Zohar writes (Terumah, 160b): The two words Shema Yisrael (Hear O Israel) express a unification of three sides, which are the three words Hashem Elo-heinu Hashem (Hashem is our God, Hashem), since it is all one. Further in the Zohar, it is written (Terumah, 161a): Rabbi Hiya spoke after him and said (Devarim 4:35), “It was shown to you, so you may know that Hashem is God, there is none other besides Him”; (Devarim 4:39) “And you shall know this day, and take into your heart, that Hashem is God, in the heavens above and on the earth below, there is none other.” The entire mystery of faith depends on these words. From this one can know the secret of all secrets, the most hidden of all mysteries, which is that “Hashem Elo-him,” is one full name, and it is all one. And in the Zohar (Pekudei, 260a): One who knows how to combine similar things (min b’mino) – to make connections, connecting chamber to chamber, level to level (Meaning, he possesses the wisdom necessary to unite the effect with its cause. In this way, he unifies this world with the upper worlds. ) – has a share in the world-to-come, as we have established. Therefore, it is the completeness of all. And when the levels are completed, one joined to the other, then it is all one action, and the completeness that comes out of this combination (min b’mino) is called Ma’aseh Merkava, (The root of the word, “to assemble, to combine” (הרכבה)and the word for chariot (מרכבה) is the same. ) the workings of the Divine Chariot. This is the secret of (Bereshit, 2:7), “and Hashem Elo-him formed man.” “Hashem Elo-him” is one complete name, and the resulting action of combining the two names into one is the formation of man. In this way we say, “Hashem is Elo-him.” This is as the Zohar states above, that the mystery of fatih is found in the commandment: “And you shall know this day, and take into your heart, that Hashem is God (which is the same as saying Hashem is Elo-him), in the heavens above and on the earth below, there is none other.”
The second soul of a Jew is truly a part of G–d above, ( Job 31:2; cf. also Psalms 16:5; 73:26; Jeremiah 10:16.) as it is written, “He breathed into his nostrils a soul of life,” ( Genesis 2:7; comp. Nachmanides’ Commentary, ad loc.) and “You have breathed it [the soul] into me.” ( Liturgy, Morning Prayer. Berachot 60b.) And it is written in the Zohar, “He who blows, blows from within him,” that is to say, from his inwardness and his innermost, for it is something of his internal and innermost vitality that man emits through exhaling with force.
In truth, however, the Supernal Letters of Speech are exceedingly higher than the level and essence of the wisdom and intellect of the created beings. For from the utterance and letters of “Let us make man in our image…” (Genesis 1:26.) was created Man, possessor of wisdom and intellect; or even by the Divine breath alone [was he created], as it is written, “He breathed into his nostrils a soul of life.” (Ibid. 2:7.) Hence, the Divine speech and breath is the source of wisdom and intellect in the soul of Adam, which contains all the souls of the tzaddikim, (Shaar Hamitzvot, Ki Teitzei; Shaar Hapesukim, Bereishit 3; Shaar Hagilgulim 6, 7, 12. Cf. Shemot Rabbah 40:3.) who are superior to the ministering angels. (Cf. Likkutei Torah, Behar 41a ff.)
The key will be found in the passage, “For part of G–d is His people…” (Deuteronomy 32:9.) —a part of the Name of Havaya, blessed is He, as it is written, “He breathed into his nostrils a soul of life,” (Genesis 2:7.) and “He who blows, blows from within him….” (See Likkutei Amarim, Part I, ch. 2 (above).) Though He has no bodily form…, (Cf. Maimonides, Hilchot Yesodei HaTorah 1; Liturgy, the Yigdal hymn.) G–d forbid, the Torah does “speak in the language of men.” (Berachot 31b.)
Bringing the divine soul down into the physical world to invest itself within a human body derives from the internal aspect, the source, of speech. This is the “breath” of the Supreme One, indicated in the latter hey mentioned above. “He breathed into his nostrils a soul of life and man became a living soul,” (Genesis 2:7.) and “He who blows….” (“…blows from within.” See Likkutei Amarim, Part I, ch. 2 (above).)
Now, the charity that issues from this aspect is referred to as “the act of charity,” for the term act (maaseh) applies to that which is already done, or which is in constant action of itself, thus, something existent and usually constant. So here, too, the trait of kindness and compassion is implanted in the souls of the whole House of Israel from aforetimes, from the time of their creation and evolution from His attributes, blessed be He, as it is written: “He breathed into his nostrils…,” (Genesis 2:7.) and “You did breathe it into me,” (Liturgy, Morning Prayers.) and “He who exhales….” (See Likkutei Amarim, Part I, ch. 2; cf. Nachmanides on Genesis 2:7; Zohar III:46b; Kitzurim V’Hearot, p. 74.—All these quotations imply the Divine origin of the neshamah.) Furthermore, “In His goodness He renews the act of creation every day,” (Liturgy, Morning Prayers. Cf. above, Epistle 11, note 9.) and “They are new every morning….” (Lamentations 3:23.)
To make the verse “And from my flesh I shall behold G–d” (Job 19:26.—Cf. Likkutei Torah, Emor 31b; Maamarei Admur Hazaken Haketzarim, p. 264. See also Pardes Rimonim 4:6.) more intelligible, it is known throughout (Par. Isaiah 12:5.) [in tradition from the supreme saints, may their souls rest in Eden] that it refers to understanding somewhat of His G–dliness, blessed be He, (by reflecting on) the soul which is vested in the flesh of man in accordance with the saying of our Sages, of blessed memory, on the verse “give praise, my soul…”: (Psalms 103:1.) “Just as the Holy One, blessed is He…the soul also…”: (Berachot 10a; Tikkunei Zohar 13 (28a). See also Midrash Tehillim (ed. Buber) 103:4, 5, and notes, ad loc. Cf. Shomer Emunim 2:9.) and in accordance with the saying of the Zohar on the verse “He breathed into his nostrils a soul of life” (Genesis 2:7.) : “He who exhales, exhales from within himself.” (See above, Epistle 12, note 48.) For even a soul (nefesh) of Asiyah (The lowest type of soul from the lowest of the cosmic realms; cf. above, Epistle 5, note 53.) derives from the conjunctio of the masculine and feminine (זיווג זו”ן) (Kabbalistic literature abounds with allegorical anthropomorphisms and references to categories represented by symbolic terms as “masculine” (generally: the emanating, influencing aspect) and “feminine” (generally, the recipient aspect); see Zohar I:157b; cf. Bava Batra 74b; Shomer Emunim 1:26 ff. These terms apply generally to the sefirot: chochmah is abba (father), binah is imma (mother; or imma ilaah, superior mother), the lower sefirot are the “children”: daat, tiferet, or the middot from chesed to yesod as a whole correspond to ben (son) and malchut to bat (daughter; or imma tataah, the lower mother); see Zohar III:290a ff.; Pardes Rimonim 8:17. The middot (chesed to yesod) form a configuration (partzuf) called z’eyr anpin. Malchut is called the configuration of malchut, nukvah (the female), or the “feminine aspect of z’eyr anpin.” (See Addendum, Mystical Concepts in Chassidism, s.v. Partzufim.) When the middot (the masculine aspect of z’eyr anpin) are united with malchut (the feminine aspect of z’eyr anpin), thus forming one complete partzuf, this zivvug (conjunctio) results in the “birth” of the effects of the sefirot: the realms, levels, or creatures, emanating therefrom. Every creation or derivation from the sefirot, thus, presupposes a conjunctio of the higher levels. Because the potential creation, as it is in the upper sefirot (chochmah and binah), becomes realized and manifest through the lower sefirot (the middot and malchut); generally we speak simply of the union of the latter, in terms of zivvug zu”n. (See more on this subject below, Epistle 20, note 62.)) of Asiyah and of their mochin (Their “brains”; the upper sefirot (chochmah, binah, daat) from which the lower sefirot proceed.) [which are the aspects of the chaya and neshamah of the masculine and feminine (The second and third highest of the soul-gradations, corresponding to chochmah and binah (see above, Epistle 5, note 55). The mochin (upper sefirot) are the soul-forces of the zu’n (the lower sefirot).) ]—which in turn, are the achorayim (Hindersides; as opposed to pnimiyut, inwardness. While pnimiyut denotes the very essence, the innermost point, achorayim denotes extraneity, the point furthest removed from the essence, thus the lowest grade. (See Addendum, Mystical Concepts in Chassidism.)) of the kelim (Vessels; as opposed to atzmut (essence), or orot (lights). Atzmut and orot refer to the infinite Divine essence, and the Divine effulgence and emanation. The kelim, in turn, signify the qualitatively finitized screening, contraction, and concealment (tzimtzum) of the Divine emanation and life-forces so that they may become vested in, and animate, the finite beings. See Likkutei Amarim, Part II, ch. 4. See also Etz Chaim 2:3. (Addendum, ibid.)) of the masculine and feminine of Atzilut. (The sefirot of Asiyah, thus, are the lowest and final rank of the sublime sefirot of Atzilut—which are divine, etc.) (The latter) (The “masculine” and the “feminine” (i.e., the middot and malchut) of Atzilut.) are truly divine, because in them radiates the light of the En Sof, blessed is He, which is vested and concealed in the chochmah of Atzilut, and “He and His causations are one—in Atzilut.” (Tikkunei Zohar, Introduction 3b; see below, beg. of Epistle 20 and the notes, ad loc.)
Malchut of Atzilut is the “word of the L–rd” which vivifies and brings into being the great souls that are of the rank of Atzilut, as the soul of Adam of whom it is said, “He breathed into his nostrils a soul of life,” ((Emended according to Kitzurim V’Hearot, p. 40, and L. H.).—Genesis 2:7; see above, Epistle 12, note 48.) and as the souls of the patriarchs, and the prophets, and the like ( (Brackets appear in the text.) who were truly a “chariot for G–d” and in a state of self-abnegation in relation to Him. (See above, Epistle 15, note 24.) Thus our Sages, of blessed memory, said: (See Zohar III:232a; ibid., 306b. Cf. Shemot Rabbah 3:15 and comment. by R. David Luria, ad loc.; Zohar III:7a and 265a.) “The Shechinah speaks from the throat of Moses,” (I.e., Moses was but a passive tool for the speech of the Shechinah, as if he himself did not exist as a separate entity. Cf. Likkutei Amarim, Part I, ch. 34.) and likewise with all the prophets and those possessed of the Holy Spirit: the Supernal Voice and Speech vested itself in their actual voice and speech, as mentioned by the Arizal).
Now, it is known to all that the soul of man is compounded of the ten sefirot: chochmah, binah, daat, and so on. (See above, Epistle 12.) Though they are all of the breath of His mouth, blessed be He, [as it is written: “He breathed into his nostrils…” (Genesis 2:7; see above, Epistle 12, note 46.) ], nevertheless, more specifically the chabad (Chochmah, binah, daat.) in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma; (See Addendum, ibid., s.v. Partzufim; above, Epistle 15, note 9; Epistle 19, note 11.) and the attributes of love and fear, and so forth, in his soul are analogous to the middot in the ten sefirot, referred to as z’eyr anpin; (Ibid.) and the faculty of speech in his soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah. Hence, when speaking words of Torah one arouses the supernal speech to unify the Shechinah. (See Zohar III:105a; cf. ibid., 31b.) That is why it is established that for the reading of the Shema, the Blessing after a Meal, and words of Torah, one has not discharged his duty by meditation without speech. (Hilchot Talmud Torah 2:12; Shulchan Aruch HaRav, Orach Chaim 62:3 and 185:3. Shulchan Aruch, Yoreh Deah 246:22.)
Now, the aspect of the power of speech is drawn from the cavity of the lungs in the cardiovascular system, and is called (See Targum Onkelos to Genesis 2:7.) “the speaking spirit” (Ruach Memalela).
In that the [human soul] is called, (See Genesis 2:7 and Targum Onkelos there.) “The Articulate Soul – Nefesh HaMedaberet” or “The Speaking Spirit – Ruach Memalela.”
This then, is the meaning of [Echad-אחד, that is] E”ch-א”ח Dalet-ד, (See Pri Etz Chayim, Shaar Kriyat Shma, Shaar 8, Ch. 12.) as explained elsewhere at length. This is as stated, (Genesis 2:7 and Onkelos translation there.) “And man became a living soul - a speaking spirit” which is, (Ecclesiastes 8:4) “the word of the King rules” with the ten utterances of, (Genesis 1) “And God said-Vayomer Elohi”m-ויאמר אלהי״ם,” as known.
Rav Huna said that Rav said, "On Shabbat that is on the intermediate days of a Festival, whether on Passover or on Sukkot, they read: See, You say to me (Exodus 33:12). They read as the haftara, on Passover, from the portion of the dry bones (Megillah 31a:16)." And the content of the dry bones is that God, may He be blessed, asked the prophet Ezekiel: Will these bones live (Ezekiel 37:3). [So] it must be understood, [how] could God, may He be blessed, ask the prophet Ezekiel if he has faith that God, may He be blessed, is able to give them life? For with God, may He be blessed, that which has not been, can be; is it not all the more so [about] that which has been?!? Rather, it is that He asked him whether it was in the realm of his comprehension, meaning if he knows it from the understanding of what he can comprehend. And Ezekiel answered Him: You know. That is that my comprehension is also from You, and in the next moment, You are able to give me such comprehension that I could understand with my comprehension how it is that they are full of life. And God, may He be blessed, answered him: Come, O ruach [breath or spirit], from the four winds, and breathe into these slain, etc. — the dry bones say: Our bones are dried up, our hope is gone; we are doomed (Ezekiel 37:11). That is since in all of the salvations that come to man if it is not within his comprehension and he did not previously have a link to the Holy One, blessed be He, about this salvation, then he has no share in it and is not considered living at all. And about this, God, may He be blessed, said to the prophet Ezekiel that even though the dry bones say, "Our bones are dried up, our hope is gone" — meaning, even though it appears to them from their perspective that there is no hope for them — it is nevertheless not possible that there is no hope for the Jewish people. And that is why He said, "Come, O spirit, from the four winds, and breathe into these slain." As within a man, there is the life force, the spirit, and the soul. And the soul is completely from the higher ones, and no sin or blemish reaches it. It is as we say [in the morning blessings], "My God, the soul that You have placed in me is pure." And the life force is the moisture of the bones which remains in the grave, while the spirit is the intermediary between the life force and the soul. And that is [the meaning of] that which He said, "Come, O spirit, from the four winds, and breathe into these slain." And their souls are, as it were, a portion of the divine above, as it is written: He blew into his nostrils a living soul (Genesis 2:7). And it is found (in the Sefer HaKaneh), "One who blows, blows from within himself." It follows that he sees how he has a connection with God, may He be blessed. And even though he does not feel it with his comprehension, nevertheless, since the Jewish people has complete faith that it has a connection with God, may He be blessed, it is aroused from this to also see with its comprehension how it has a connection with God, may He be blessed. So it is not possible with it that there should be no hope. Hence it can see that even its garments are full of life as well.
. וייצר ה' אלוקים את האדם, “G-d shaped the human being;” seeing that the Torah wished to write that G-d placed man inside the garden, it repeated part of the process by which man was created, [showing that G-d was active in his creation beyond the initial stages. Ed.] The words: ויטע, “He planted,” and ויצמח, “He made grow,” were written in order to lead up to the story of the tree of knowledge, and the commandment forbidding man to eat from that tree.
ויפח באפיו נשמת חימם, “He blew into his nostrils a living soul.” G-d personally blew the breath of life into the human being, something He had not done for any of His other creatures. Why was all this necessary? This was in order to enable man to have the wisdom, i.e. holy spirit, to enable him when viewing all the animals to name them correctly after having discerned how each was different from the other.
נשמת חיים, “an immortal soul,” surviving the death of the body it inhabits.
The breath (or “soul”) of life. Chayim — “life” — is in the plural to indicate that the soul possesses numerous faculties, such as growth, sensation and intellect. Alternatively, it indicates that the soul lives forever.
A living soul. This alludes to the unique human capacity for free choice. The word nefesh — “soul” — indicates desire, as in Devarim 21:14. The implication is that only human beings were created to exercise their free will.
THEN THE LORD GOD FORMED. Via the power of the lights. (This sentence is omitted in Vat. Ebr. 38. It has been suggested that a scribe mistakenly copied it from the previous note (Weiser).)
[FORMED.] Va-yitzer (formed) is a kal. It belongs to those verbs whose first root letter is a yod. (The root of this verb is therefore yod, tzadi, resh.) It is like va-yiketz in And Noah awoke (va-yiketz no’ach) (Gen. 9:24).
The meaning of and breathed into his nostrils the breath of life is that man lives through the nostrils. They remove the air heated by the heart and replace it with fresh air. Scripture says man became nefesh chayyah (a living soul) (This very term is also used in describing the creation of animals. Cf. Gen. 1:24.) because like the animals he was immediately able to walk, and thus differed from babies subsequently born.
Heb. ’adam.
Heb. ’adamah.
וייצר "and He made" there is 2. cases one accurate and one lack of accuracy, And the Lord God created man. It is full that he has two creations, the creation of good and the creation of evil, and the Lord God created from the earth every beast of the field. Lacking that they have but one creation.
ויפח באפיו נשמת חייםAnd breathed into his nose the breath of life, a sealed prayer arrangement.
נשמת "soul" the words that he breathed in his nostrils a soul, all that is a spirit of life, the candle of God is the soul of man, and if not, the soul of God is like a stream of brimstone.
האדם לנפש חיה "human becomes a living soul", the initials chalah (the sanctification [of creation]), which was the chalah of the world(Shir_HaShirim_Rabbah 1:6:5).
וייצר ה' אלוקים את האדם עפר מן האדמה. “G-d formed Adam from the dust of the earth.” After the Torah mentioned the creation of Adam already in its report of what was created on the sixth day, it now returns to the subject and fill in details about how he was created. The Torah detailed the first stage of Adam’s creation when it wrote in Genesis 1,27 “G-d created Adam in His image.” That first stage of man’s creation consisted of using dust from the earth. Now the Torah describes a further stage in Adam’s coming into being by describing this process as וייצר, “He formed him,” i.e. He made him into a Golem, a man-like form lacking vital statistics G-d blew a soul of life into Adam’s nostrils from His own Holy Spirit. The reason that the Torah had not mentioned this detail in its narrative of events of the sixth day is because the Torah did not want to interrupt the report of the creation of physical matter by introducing the creation of spiritual and therefore abstract matter at that time."Basically, the entire narrative concerned itself with matters of a physical nature. Even the blessings bestowed on the creatures including man referred to matters that are physical such as procreation, populating the earth, and the blessing that man was to exercise dominion over the other creatures in nature and to conquer the hidden treasures of nature concerned matters material, not matters which are of a spiritual character. The soul, נפש, i.e. man’s lowest abstract life-force, is involved in all these matters only inasmuch as it has been provided by G-d with a natural urge to accomplish certain things. This urge, by itself, is not something spiritual. It dies when man’s body dies. It is the life-force which man shares with the animals. It would have been inappropriate to mention an eternal soul side by side with phenomena which are destined to die, as was anything created during the six days. These six days could be described as the days destined to end in death. Only the Sabbath elevated man to the level of נצחיות, “infinity.” The soul which distinguishes man from all the other creatures in the terrestrial universe was not mentioned until after the Sabbath was mentioned as it was the Sabbath which infused man with this potential of “infinity.” This is why the Sabbath is also known as “the day of life. (we pointed this out in connection with our discussion of the seventh millennium on verse 3) A kabbalistic view of our verse couples the words וייצר ה' אלוקים את האדם and ויטע ה' אלוקים גן בעדן in the next verse together It would be similar to Chronicles I 4,23 המה היוצרים ויושבי נטעים, “they were the potters, who dwelt at Netaim, etc.” The word היוצרים in that verse corresponds to the word וייצר in our verse, whereas the word נטעים corresponds to the word ויטע. You need to do a little research to understand what was meant in Chronicles where the verse concluded with the statement עם המלך במלאכתו ישבו שם " ”with the king to help him with his work they dwelt there.” Consider that in chapter one the Torah had written in connection with man’s creation “let Us make a human being in Our image,” and had continued: “G-d created man in His image.” At that time the word עפר, “dust,” had not been mentioned at all. G-d had never said: “let Us make man out of dust. or out of the soil.” The reason was that everything connected with the creation of man contains both revealed and hidden aspects. That which impacts on the creatures in the “lower” world has been revealed. That which impacts only on the beings in the “higher” worlds has remained hidden. This is why we are forced to arrive at our knowledge of what the text has seen fit to conceal by careful study of what the text has seen fit to reveal. When we are told in our chapter ויטע ה' אלוקים followed by the statement that man was placed in the garden the Torah speaks of, this means that man has a residence in celestial regions also. Obviously, in that connection we do not expect the Torah to mention things which exist only on earth such as soil and dust. In chapter five, however, where the Torah again reports the creation of man and even says that he was created to resemble G-d, בדמות אלוקים עשה אותו, this refers to the word ויצמח in verse 9 of our chapter here where the Torah speaks of earth and dust, i.e. refers to man’s terrestrial habitat. It is quite easy to understand then that the verse which speaks of planting man in his celestial habitat mentions neither trees nor garden. This is reserved for verse 9 where the expression used by the Torah is ויצמח. What we learn from all this is that the whole of the story of creation is one that played on two levels, so that what have been described as the products of heaven and earth at the beginning of our chapter are inseparably interwoven with one another.
ויהי האדם לנפש חיה,”man became a living creature.” During the entire report about the creation you will not find that the word ויהי was applied directly to something which had been created, except to light and to man. In both these instances the Torah wrote ויהי אור, or ויהי האדם respectively. The message is that man’s soul will endure forever just as the original light will endure forever as both had been created on the first day. This fact inspired the liturgical poet Rabbi Yehudah Halevi in a poem commencing with the words ברכי נפשי את ה' to write תקן נשמות עם האור הראשון תחלת דבר ה' “G-d established the souls together with the original light, the first of G-d’s creative activities.” The meaning of the whole verse is: “the main purpose of the existence of human beings is on account of their spiritual soul.”
עפר מן האדמה, “dust from the earth.” During the first hour of the sixth day the earth and dust from the various parts of the world were assembled. During the second hour this earth was made into some form of dough, kneaded. During the third hour the various parts of the body were structured and textured. During the fourth hour a living soul was breathed into Adam. During the fifth hour he stood on his legs. During the sixth hour he named the various animals. During the seventh hour he was presented with his wife Chavah. During the eighth hour Adam and Chavah performed marital intercourse on a bed and when they had completed this act of procreation four of them got up from the bed. [Chavah had given birth to Cain and Hevel. Ed.] During the ninth hour Adam was commanded not to eat from the tree of knowledge. During the tenth hour, both Chavah and Adam sinned by eating from that tree. During the eleventh hour they were judged (they were told their punishment). During the twelfth hour he was expelled and left Gan Eden. This is what is meant by Psalms 49,13: אדם ביקר בל ילין, נמשל כבהמות נדמו, “man did not spend a night in honour; he is like the beasts that perish.” This is how the verse was interpreted in Sanhedrin 38, and also in Pirke de Rabbi Eliezer chapter 11. What we are to learn from this paragraph in the Talmud is that the hours of the day allocated to the creation of and progress of Adam, the first human being, corresponded to the progress of the creation of the universe during the six days. When the Midrash speaks about the raw material of man, dust, being assembled during the first hour of the sixth day, this corresponded to G-d’s directive on the first day “let there be light.” At that time, abstract concepts, אצילות, had not yet been separated from matters material. There had not been any kind of separation of any of the potential forces of energy in the universe from one another. During the second hour, when some limits had been imposed and some separation had been decreed, man’s body was separated through “kneading” his raw material into where his head, his legs, his arms, etc. were to be. [Interestingly enough the Hebrew word for kneading has the same root as the Hebrew word for “limit,” “frontier,” etc, i.e. גבל. Ed.] This corresponded to G-d’s directive on the second day “let there be a firmament in the sky so that it separates one kind of water from another kind of water.” The third hour, when Adam was assigned different organs corresponded to the third day on which different parts of earth became visible. The fourth hour when Adam was given his soul corresponded to the fourth day of creation when the luminaries became operational After all, what the sun is to earth, the soul is to the human body. The fifth hour, the hour when man was finally able to stand on his feet, corresponded to the fifth day, the day the angels were created. We have it on the authority of the prophet Zachariah (Zachariah 3,7) that angels are considered as “merely standing.” [they cannot progress spiritually. Ed.] The sixth hour when Adam named the animals corresponded to the sixth day when he came into being. The seventh hour when Adam was given his mate, Chavah, corresponded to the Sabbath who is Man’s “queen” in a spiritual sense. Bereshit Rabbah 14,7 addresses the repetitive wording עפר מן האדמה by saying that this is to tell us that earth is composed of male and female matter. The male matter is known as עפר, the female matter as אדמה. Not only earth, but all phenomena on earth, be they inert vegetable matter or animals, are composed of male and female parts. Another reason cited by the Midrash for the repetition of the word עפר, i.e. the addition of the word אדמה, is that this word refers to a special earth, the earth from the site of the Holy Temple. This is important as it reminds us that G-d created us from the source of our eventual atonement, the Temple being the source of our atonement. The Torah in Deut. 32,43 specifically mentions that the earth of that site brings atonement, וכפר אדמתו עמו, “its earth will bring atonement for His people.” Another allusion to this atonement is the fact that the Jewish people were commanded in Exodus 20,24 to construct their altar out of earth, אדמה, to drive home the point that the altar which is the instrument of our atonement was capable of doing this thanks to it being constructed out of אדמה. Adam was to remember where exactly he originated from and to where he would return to if he became sinful and would be expelled from Gan Eden. This is the meaning of 3,29 “to work the earth that he had been taken from.” Here the Torah already previewed man’s descendants and their habitat when it wrote quoting Cain in Genesis 4,14 הן גרשת אותי היום מעל פני האדמה, “here You have expelled me this day from the face of the earth.” Cain added ומפניך אסתר, “and I have to hide from Your benevolent presence.” He was referring to G-d’s presence, the שכינה. We find similar expressions for that meaning of “G-d’s presence [as opposed to “hiding” from G-d, something already Adam had found to be impossible. Ed.] in Psalms 24,6 מבקשי פניך, “the ones who seek out Your benevolent presence.” Another similar construction is found in Psalms 27,8 את פניך אבקש, “I will seek out Your benevolent presence.” This is also what is meant in Genesis 4,16 ויצא קין מלפני ה', ”Cain left the benevolent presence of G-d.” We find another verse telling us something similar when the prophet Jonah with whom G-d had communicated tried to escape this closeness to G-d. The Book of Jonah 1,3 describes his behaviour in these words ויקם יונה לברוח תרשישה מלפני ה', ”Jonah arose to flee to Tarshish from the benevolent presence of G-d.” It was Jonah’s intent to escape the very part of the land of Israel where G-d’s benevolent presence is manifest. Once he would accomplish this he was confident that G-d would not communicate with him further and he could abort the mission G-d wanted him to undertake.
ויפח באפיו נשמת רוח חיים, “He blew in his nostrils a living soul.” You should know that the nose is an instrument of the soul. The soul enters man by way of his nose and it leaves him by the same route. This is why the sages in Yuma 85 have stated that if someone takes a fall that one has to examine him including his nose. This is based on Genesis 7,22 כל אשר נשמת חיים באפיו ....מתו “all who had the spirit of a living soul in their nose...died.” It is one of the wondrous phenomena of the creation of man that you find the letter ש associated with this instrument (organ) [the fact that the nose is divided makes it appear like a letter ש.] This is an allusion to the name of G-d שדי which in this manner is engraved on the body of every human being who has been circumcised. This is the mystical meaning of Job 32,8 ונשמת שדי תבינם “the breath of Shaddai that gives them understanding.” We know that the nose is the organ by means of which we smell and that the soul derives pleasure from certain fragrances. This is the reason the Talmud Berachot 51 prohibits us from even smelling incense or other fragrances intended for idolatrous purposes. The smell of any fragrance leaves behind a memory. We have it on the authority of the Torah in connection with the sacrificial offerings Leviticus 6,8 that smell acts as a reminder. ריח ניחוח אזכרתה לה', “its pleasant fragrance is a memorial (portion) unto G-d.” [The person in whose name this frankincense has been offered will be remembered by G-d as having accumulated a merit. Ed.] You should so be aware that the scientists are divided in their views about the nature of the soul. They have written innumerable volumes about this subject. Some of them [Maimonides in his introduction to Pirke Avot, chapter 1] claim that the soul is a single force which however has three sub-categories. 1) the category which houses our desires, something we have in common with all the animals. 2) the source of growth, something possessed both by animals and all manner of plants. 3) the ability to think coherently, the soul of wisdom. All these functions are part of a single soul. Other scientists-philosophers [Avraham Ibn Ezra in his commentary on Kohelet 7,3] claim that there are three distinct souls operating within man all of which are distinct from one another. The intelligent soul is an entity of its own, the potential to grow is an independent force. The animal kind of soul, which is the seat of all desires, i.e. the desire to eat, drink, procreate or simply indulge in sex, as well as the desire to sleep, are all part of the animalistic soul in man and constitute a separate soul. They are a part of what man has in common with the animal kingdom. The seat of that particular soul is the liver. This “soul” is called on occasion נפש, and on occasion רוח Its seat is in the liver. In Deut. 12,20 it is called נפש when the Torah writes כי תאוה נפשך לאכול בשר, “when your “soul” desires to eat meat, etc.” On the other hand, we find that Solomon writes in Kohelet 7,9 אל תבהל ברוחך לכעוס, “do not let your spirit be eager to become angry.” He also wrote in Proverbs 29,11 כל רוחו יוציא כסיל, “a fool vents all his feelings.” The נפש הצומחת is the force that enables man to grow physically. He shares such a force with all the trees, etc. Just as trees possess such built-in powers, man too possesses such a growth potential. As distinct from the seat of all desire which is presumed to be in the liver, this force does not have a specific location but is present in all parts of man‘s body. It remains active until a certain point in is life. The soul of intelligence is something exclusive to man, something he shares with beings in the higher worlds, beings which live forever in their sacred domains The seat of this soul is in man’s brain, and it is generally referred to as נשמה. This is what the Torah described in our verse as the נשמת חיים which G-d “blew” into Adam’s nostrils. We also have a verse in Isaiah 42,5 נותן נשמה לעם עליה, “He gives a soul to the people on it (earth).” There are numerous similar verses throughout the Bible. According to the view of the philosophers who believe that each person has three separate souls, we find support for our sages in Sanhedrin 65 who report that the famous teacher Rava created a human being. When he brought this creature before Rabbi Zeyra, Rabbi Zeyra spoke to him whereas the creature could not answer back. Thereupon Rabbi Zeyra said to that creature (Golem): “you are man-made; go back to the dust you have been made of.” This passage in the Talmud is proof that man has three distinct souls. Rava, who was familiar with Kabbalah, and had studied the Sefer Yetzirah, had infused this creature with the “soul” which governs motion. He was unable, however, to provide his creature with the power of speech. The power of speech stems from the soul called חכמה.
וייצר ה' אלוקים את האדם, the word is written with two letters י as is appropriate. We find this fact commented on allegorically in Bereshit Rabbah 14,2 where it is suggested that these two letters י allude to man’s basic urges, contradictory tendencies of either being obedient to G’d or rebelling against His dictates. [there is an obscure reference to two different kinds of development of the fetus before birth, i.e. a seven month pregnancy or a nine month pregnancy respectively, being alluded to by the two letters י. If that is the meaning of the spelling, there is no moral lesson involved here. Ed.] עפר מן האדמה, the Torah here mentions only one of the four raw materials man is made of, seeing it is the predominant one, at least quantitatively, in all land based living creatures as opposed to the creatures whose habitat is the water, whose predominant raw material is the water. In the case of the birds, air is the quantitatively predominant raw material. This fact enables the birds to fly in the air. Mention of the raw material עפר means that this raw material distinguishes man, is the most visible, the result of G’d’s directive to earth to bring forth a lifeless human being beautifully shaped, functional, awaiting only the soul G’d would insert to turn it into a living creature. מן האדמה, the prefix ה was used here to let us know that only the choicest earth was employed in constructing this golem. Man’s body is superior to the bodies of the other mammals that had also been produced by primarily using earth as their raw material. Proof that this claim is correct is the fact that man alone of all the mammals on earth walks upright. The scholar Rabbi Yoseph ben Tzadik (in a book called olam hakatan) writes that we can understand this by comparing pure oil and impure oil respectively supplying a wick with its fuel. When pure oil is used, the flame rises perpendicularly, not flickering from one side to another, whereas when impure, insufficiently refined oil is used, the flame does not rise in an uninterrupted upward motion. Similarly, the fact that man walks upright is a reflection of the purity of the raw material used in his composition. An additional reason why man is able to walk upright is the fact that he contains the soul whose origin is in heaven. This fact would reflect that whatever grows reflects its origin in the manner in which it grows. Seeing that man’s head is his most important part, it being higher than the rest of his body, it is no more than natural that he would walk in a manner which illustrates the superior importance of his head, i.e. walking upright, head held high. By holding his head high, he symbolically points toward heaven, his origin.
ויפח באפיו נשמת חיים, G’d blew into man some of the spirit prevailing in the highest regions on earth. Whereas the life force of the animals is described as נפש חיים, something abstract but originating in physical earth, man’s life force is called here נשמה, to alert us to the fact that the origin of this life force is not physical, has not been supplied by earth, in fact could not have been supplied by earth. Our verse illustrates what G’d had meant when He had announced that man would be בצלמנו כדמותנו, “in Our image, Our likeness.” (1,24). This is so in spite of the fact that sometimes man is equipped additionally with רוח and נפש. The expression נשמה is reserved exclusively for describing man, whereas the other two expressions, describing non-tangible animalistic forms of energy called “life-force,” are shared by man and beast. You may argue that the Torah describes all of the living creatures by invoking the term נשמה in Genesis 7,22. We are told there: כל אשר נשמת רוח חיים באפיו וגו', “every creature which had the soul and spirit of life in its nostrils… died.” We must understand that verse as meaning that man who possessed both a נשמה as well as רוח חיים, died.”
באפיו, all land-based living creatures, man as well as mammals, need the nose to breathe, i.e. to stay alive. It is the organ through which cold air enters man from the outside and blows on the heart. It is also the organ through which the air exits after it has performed its task. The air exiting through the nostrils is the one left over after digestion, having previously nestled around the warmth of the heart. It (the heart’s task) is divided into three parts as the biologists and anthropologists have told us. It comprises growth potential, sensitivity i.e. ability to move, and the ability to think.
ויהי האדם לנפש חיה, man now appeared similar to other living creatures that move on their feet, propelled by the נפש, life-force which becomes active as soon as the baby leaves the mother’s womb. Original man is described here as fully mature, not like subsequent human beings who were born by woman, and who could not walk, etc., as soon as they were born. The reason why he could walk immediately was because he was created as a grown up, did not have to grow from being an infant first. The weakness of human beings at birth, and therefore their inability to walk from birth, etc., stems from the fact that while in the womb, the nourishment provided by the mother’s menstrual blood is impure, unlike the animal young who had shared the same food as their respective mothers while inside the womb. This is why these animals are practically able to fend for themselves soon after they have been born. [mobility, i.e. the ability of moving about on its own is considered a crucial part of the definition נפש חיה being a living creature. Ed.] Both Adam and Chavah resembled the animals in that respect, never having been fed polluted food. This is the reason why our verse uses the term לנפש חיה, to alert the reader that the first pair of human beings was different from subsequent humans in that they were fully developed as soon as they could breathe. As to Onkelos’ translation of נפש חיה, as רוח ממללא, “talking spirit,” a well known commentary, perhaps the way we have to understand his commentary is that only after G’d blew the נשמה into Adam’s nostrils did he become a creature that could express his feelings and thoughts in words. It is also possible to interpret the expressionויהי האדם לנפש חיה, as man now becoming capable to possess eternal life by being directly connected to the source of eternal life. The words לנפש חיה are to be contrasted to נפש מתה, a life force which is mortal, i.e. which dies as soon as its body dies.
AND HE BREATHED INTO HIS NOSTRILS THE BREATH OF LIFE. This alludes to the superiority of the soul, its foundation and secret, since it mentions in connection with it the full Divine Name. (And the ‘Eternal G-d’ formed… and He breathed into his nostrils….) And the verse says that He breathed into his nostrils the breath of life in order to inform us that the soul did not come to man from the elements, as He intimated concerning the soul of moving things, nor was it an evolvement from the Separate Intelligences. (Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.)) Rather, it was the spirit of the Great G-d: out of his mouth cometh knowledge and discernment. (Proverbs 2:6.) For he who breathes into the nostrils of another person gives into him something from his own soul. (Similarly, since G-d breathed into man’s nostrils, it follows that the soul in man is of Divine essence.) It is this which Scripture says, And the breath of the Almighty giveth them understanding, (Job 32:8.) since the soul is from the foundation of binah (understanding) by way of truth and faith. (Truth and faith here signify Cabalistic concepts. See my Hebrew commentary, p. 33.) This corresponds to the saying of the Rabbis in the Sifre: (Numbers, beginning of Seder Matoth.) “Vows are like swearing ‘by the life of the King:’ oaths are like swearing ‘by the King Himself.’ Although there is no proof for it in Scripture, there is an allusion to it: By the living G-d, and by the life of your soul.” (II Kings 4:30. Here in the verse where an oath is being expressed, it says, by the living G-d. It does not say “by the life of G-d,” which would indicate that His life is independent of Him; rather it says, by the living G-d, thus indicating that life is His very essence. (The correctness of this translation is indicated by the patach under the word chai, which is not in the construct state, and therefore means “the living G-d.”) See my Hebrew commentary, p. 33, for further elucidation of this point. Thus there is an allusion here to the teaching of the Sifre that “an oath is like swearing ‘by the King Himself,’” since in this verse quoted, where an oath is being given, it says, by the living G-d. This is an oath “by the King Himself.” In the case of a person, however, it says “by the life of your soul,” thus indicating that in a human being his life and his soul are two independent things. This explains the tzere under the word chei, which indicates a construct state combining two independent nouns. Thus there is an allusion to “Vows are like swearing ‘by the life of the King.’” See also Note 293.) And in the Midrash of Rabbi Nechunya ben Hakanah we find: (Sefer Habahir, 57. See above, Note 42.) “What is the meaning of the word vayinafash (and He rested)? (Exodus 31:17.) It teaches us that the day of the Sabbath preserves all souls, for it is vayinafash” [i.e., from the word nefesh, soul]. It is from here that you will understand the expression, speaking the oath of G-d. (Ecclesiastes 8:2. This denotes that an oath is like swearing “by G-d Himself.” See Note 290 above.) The person learned in the mysteries of the Torah will understand. Know that those who engage in research have differed concerning man. Some say that man has three souls. One is the soul of growth, like that in a plant; or you may call this “the force of growth.” Then there is also a soul of movement in him, which Scripture mentioned concerning fish, animals, and everything that creeps upon the earth. The third is the rational soul. And there are some philosophers who say that this soul in man which comes from the Most High comprises these three forces while the soul is but one. (The division of opinion among the philosophers as to the nature of the soul is clearly marked in Jewish philosophy. Ibn Ezra (Ecclesiastes 3:7) writes at length to prove that the soul in man consists of three parts. He quotes Saadia Gaon to be of the same opinion. The poet-philosopher Solomon ibn Gabirol (M’kor Chayim 5:20) also held this theory. Rambam, however, in his Sh’monah P’rakim, Chapter 1, holds that man’s soul is but one.) This verse in its plain meaning so indicates for it states that G-d formed man of the dust of the ground, but he lay there lifeless like a dumb stone, and the Holy One, blessed be He, breathed into his nostrils the breath of life, and then man became a living soul, able to move about by virtue of this soul, just like the animals and the fish, concerning which He said: ‘Let the waters swarm with swarms of living creatures,’ (Above, 1:20.) and ‘Let the earth bring forth the living creature.’ (Ibid., Verse 24.) This is the meaning of the expression here, ‘lenefesh chayah’ (into a living soul) man was made, meaning man turned into a soul in which there is life, after having been as a potsherd with the potsherds of the earth. (Isaiah 45:9.) For the letter lamed in the word lenefesh indicates the opposite, [namely, that from being a potsherd he became a living soul]. And so it is in the verses, And the water shall turn ‘ledam’ (into blood) upon the dry land; (Exodus 4:9.) And it turned ‘lenachash’ (into a snake); (Ibid., Verse 3.) And He made the sea ‘lecharavah’ (into dry land). (Ibid., 14:21.) Onkelos, however, said: “And it became a speaking soul in man.” From this it would appear that his opinion coincides with those who say that man has various souls and that this rational soul which G-d breathed into his nostrils became a speaking soul. It appears to me that this also is the opinion of our Rabbis, as we may deduce from what they said: (Sanhedrin 65b.) “Rava created a man. He sent him to Rabbi Zeira who spoke to him but he did not answer. Said Rabbi Zeira to him: ‘You are created by one of the colleagues; return to your dust.’” (This story indicates that man has various souls, since Rava was able to bestow the soul of movement upon the man he created, but he could not give him the soul of speech.) And in Midrash Vayikra Rabbah we find written: (32:2.) “Said Rabbi Avin: When a man sleeps, the body tells the neshamah (the moving spirit), and the neshamah tells the nefesh (the rational soul), and the nefesh tells the angel.” (The Midrash there concludes that each soul in man communicates to the other its sense of agreement that G-d’s judgment is just. At the same time it is obvious from this Midrash that the Rabbis are of the opinion that there are various souls in man.) So also the verse, He gathers unto Himself his spirit and his breath, (Job 34:14.) indicates, according to its plain meaning, that his spirit and breath are two distinct things. That being so, the verse, And the Eternal G-d formed man, states the formation of movement, that man was formed into a creature capable of movement since “formation” denotes life and perception by virtue of which he is a man and not a kneaded mass of dust, just as it is said, And the Eternal G-d formed out of the ground every beast of the field, and He brought them unto the man. (Further, Verse 19.) And after He formed him with the power of perception, He breathed into his nostrils a living soul from the Most High, this soul being in addition to the formation mentioned, and the whole man became a living soul since by virtue of this soul he understands and speaks and does all his deeds and all other souls and their powers in man are subject to it. The letter lamed in the word lenefesh is thus the lamed indicating possession, just as in the following verses: My lord, O king, ‘lecha ani’ (I am thine), and all that I have; (I Kings 20:4.) ‘lakoneh’ (to him that bought) it, throughout his generations; (Leviticus 25:30.,) ‘lecha ani’ (I am thine), save me. (Psalms 119:94.) Or, it may be that the verse is stating that man wholly became a living soul and was transformed into another man, as all His formations were, from now on, directed towards this soul.
וייצר AND GOD FORMED — Here the letter yod is written twice to intimate that there were two formations — a formation of man for this world, and a formation of man for resurrection; in the case of animals, however, which will not stand after death for judgment before God the word referring to their formation— ויצר —(Genesis 2:19) is not written with two yods (Midrash Tanchuma, Tazria 1).
עפר מן האדמה DUST OF THE EARTH — He gathered his dust (i. e. that from which he was made) from the entire earth — from its four corners — in order that wherever he might die, it should receive him for burial (Midrash Tanchuma, Pekudei 3). Another explanation: He took his dust from that spot on which the Holy Temple with the altar of atonement was in later times to be built of which it is said, (Exodus 20:24) “An altar of earth thou shalt make for Me” saying, “Would that this sacred earth may be an expiation for him so that he may be able to endure” (Genesis Rabbah 14:8).
ויפח באפיו AND BREATHED INTO HIS NOSTRILS — He made him of both, of earthly and of heavenly matter: the body of the earthly, and the soul of the heavenly. For on the first day were created heaven and earth, on the second, He created the firmament for the heavenly beings, on the third He said, “Let the dry land appear” — for the earthly beings, on the fourth He created the lights for the heavenly beings, on the fifth He said, “Let the waters swarm…” — for the earthly beings. Consequently on the sixth there had to be created a being composed of both, of heavenly and of earthly matter, for otherwise there would have been envy (lack of harmony) among the works of Creation, in that there would have been devoted to one class of them one day more of the Creation than to the others (Genesis Rabbah 12:8).
לנפש חיה A LIVING SOUL — Also cattle and beasts are called נפש חיה (1:20, 22, 24), but the נפש of man is the most highly developed of all of them, because to him was granted understanding and speech.
וייצר ד׳א׳ ועו׳. In diesem Satze ist das ganze Geheimnis des Menschenwesens niedergelegt, und an den hier geoffenbarten Tatsachen hängt das ganze Bewusstsein der Menschenwürde und des Menschenberufs. Es ist vielfach aufgefallen, daß hier die ganze Würde des Menschen darin zusammengedrängt erscheint, daß er נפש חיה geworden, ein Charakter, den ja auch die ganze übrige lebendige Welt bis zum kleinsten Insekt hinab trägt. Allein der Schwerpunkt dieses Satzes liegt nicht in נפש חיה, sondern in dem ויהי האדם לנ׳ח׳, so ward der Mensch zum נפש היה. Nicht daß der Mensch zu einem lebendigen Individuum geworden, sondern wie er es geworden, darin liegt die ganze Höhe, die ihn von allen übrigen lebendigen Wesen auf Erden scheidet. יצר. Was יסר für den Geist und das Gemüt ist, das ist יצר für den Stoff. Beides heißt: den geistigen oder leiblichen Stoff innerhalb einer bestimmten Richtung für ein bestimmtes Ziel umschränken; jenes ist das Geschäft der geistigen und sittlichen Erziehung und Bildung, dieses der stofflichen Gestaltung und Formgebung. Beides ist wiederum mit ישר (lautverwandt mit גשר ,קשר ,כשר) verwandt, das ja auch die kürzeste und direkteste Richtung auf ein Ziel, die gerade Linie bedeutet. — Ob עפר (verwandt mit חפר) seine Bedeutung in dem lautverwandten עבר, (Die Außenseite, die man sofort antrifft, sobald man den Durchmesser des Gegenstandes zurückgelegt hat, woher auch חבר, sich dem Andern zur Seite anfügen) und עור, (Die Außenseite des lebendigen Organismus, vergl. übrigens Seite 9), findet und also die lose, lockere Außenseite des Erdkörpers bedeutet, die selbst als feinster Staub unverlierbar zu ihr gehört und immer wieder ihr zurückfällt, stellen wir als Vermutung hin.
Wir lesen hier also: "Da formte ד׳ א׳, der Weltschöpfer und Ordner, der aber mit dem Menschen eine fernere, höhere Entwicklung der von ihm geschaffenen Erdwelt einleiten will, den Menschen, Staub von dem Menschen-Boden, und hauchte in sein Antlitz Odem des Lebens, da ward der Mensch zu einem lebendigen Wesen". Bei der Schöpfung der übrigen lebendigen Wesen hieß es: תוצא הארץ נפש חיה es bringe die Erde lebende Wesen hervor. Wie bei den Pflanzen war auch bei der Schöpfung der Tiere die Erde tätig, und ihr entsprang nicht nur der Tierleib, sondern mit dem Leib zugleich das Tierleben. Das lebendige Individuum brachte die Erde hervor. Nicht so beim Menschen. Bei der Schöpfung des Menschen, auch bei der Schöpfung seines Leibes, war die Erde passiv. Ihre Tätigkeit für die Bildung des Menschen liegt vor der Schöpfung desselben. Seitdem sie geworden, hatte sie alle Tage hindurch sich zu tränken, um den Stoff für das edelste Geschöpf vorzubereiten. Mit dieser Vorbereitung des edelsten Stoffes hatte sie ihre höchste Tat vollendet. Der Stoff zum Menschenleib war ihr letztes und edelstes Produkt. Von da ab war sie bei der Schöpfung des Menschenleibes untätig. Es ist ד׳ א׳, der den Menschenleib bildet. Es tritt hier wiederum die besondere Dignität auch des Menschenleibes hervor, die schon oben I. 26. 27. gewürdigt worden. Allein auch nach der Bildung des Leibes von der Erde war er noch עפר. Es heißt nicht: Gott bildete den Menschen מן עפר, aus Staub der Erde, sondern: ויצר ד׳ א׳ את האדם עפר מן האדמה er bildete ihn Staub von der Erde. Was Gott von der Erde zum Menschen bildete, war nur das, was עפר, irden an ihm ist, von der Erde stammt, irden ist, und wie der Staub der Erde wieder verfällt. Das Menschen-leben, das Lebendige im Menschen entnahm Gott nicht der Erde. Leblos, עפר, lag der für den künftigen Menschen geformte Leib da, da hauchte ד׳ א׳ in sein Antlitz den Odem des Lebens und so ward der Mensch zu einem lebendigen Wesen. Was den Menschen von dem Tiere scheidet? Beim Tiere haftet die lebendige Individualität an dem irdischen Stoff; wie der Leib, so ist auch die Seele der Erde entsprossen. Beim Menschen ist nur der tote Stoff der Erde entnommen, und erst der Hauch von Gott macht ihn zum lebendigen Individuum. Darin liegt die Freiheit, die Unsterblichkeit, die ganze Größe des Menschen. Das das Tier zum Individuum machende Leben stammt von der Erde und verfällt der Erde. Nicht so das Lebendige im Menschen. Nicht nur der Geist, auch die Lebenskraft ist beim Menschen etwas Höheres als beim Tier. Auch sie ist nicht an den Leib, sondern an den Geist geknüpft. Mit dem Geist erhielt er das Leben, in dem Geist haftet seine Seele. Scheidet der Geist, so wird das Lebendige nicht mit eingesargt; denn es haftet an dem Geist. Deshalb ist auch seine irdische, sinnliche Erhaltung, seine Gesundheit nicht bloß vom Leibe abhängig. Was das Tier tötet, tötet darum noch nicht immer den Menschen, und das Leben des Menschen ist kein so zu berechnender Moment, wie das des Tieres. אדם יש לו מזל, es giebt im Menschen ein sich aller Berechnung Entziehendes, er kann, wenn auch alles Andere bereits geschwunden scheint, durch den Geist noch lebendig bleiben; denn der Geist trägt auch das Leben. Wer will berechnen, wie lange ein vollkommener Menschengeist auch den Leib dem Leben erhalten kann. So sind im Menschen zwei ihrer Natur nach völlig verschiedene Wesen vereinigt. Das eine ist der Erde angehörig. Allein wie der Mensch nicht der Erde angehört, sondern die Erde dem Menschen zur Herrschaft übergeben ist, אדמה ist, also ist auch das Bißchen עפר מן האדמה, das den Menschenleib bildet, dem Menschen untertan. Sein eigentliches geistiges und lebendiges Wesen haftet nicht daran, und auch während ihrer sinnlichen Vereinigung kann der Mensch und soll er, was irdisch an ihm ist, beherrschen. Was עפר, irdisch an ihm ist, kann sich als solches dem Gebiete der Unfreiheit nicht entziehen und erliegt den Einflüssen irdischer Elemente. Allein was ihn zum Menschen macht, die נשמת חיים, die ihm ד׳ א׳ mit seinem Hauche gegeben, macht ihn der Natur dieses ihres Ursprungs teilhaftig, hebt ihn über alle zwingende Notwendigkeit, macht ihn frei und hebt auch den Leib mit hinein in das Bereich der Freiheit.
Bedeutungsvoll ist es ferner, wenn es hier heißt: Gott hat dem Menschen die Seele des Lebens ins Antlitz eingehaucht. Es heißt nicht בפניו, sondern באפיו. Die Wurzel von אף und אפים dürfte nicht אנף, sondern אפף sein, אפף aber: schnaufen, mit Gier etwas in sich aufnehmen wollen, bedeuten. Daher die Partikel אף: auch, wenn etwas Vorangehendes oder vorangehend Gedachtes so stark ist, daß es etwas Nachfolgendes mit in sein Bereich zieht. (Vgl. גם von גמא und מגמת פניהם, und die Gegensätze אך abschlagend, רק leerend, mindernd.) Verwandt mit אבב :אפף, das gierige Trinken der Halme aus dem Boden, daher אב und אביב, vgl. גמא von אפים .גמא daher: die Öffnung am Körper, wodurch der Mensch den zu seiner Erhaltung notwendigen Strom des Lebens begierig in sich aufnimmt — Nase, und auch allgemein: das strebende, wollende, verlangende Antlitz, daher ארך אפים Geduld, קצר אפים Ungeduld, und אף das unbefriedigte Verlangen, der Zorn. פנים aber allgemein: das sich irgend einer Richtung zuwendende Angesicht. Daher auch vorzugsweise השתחוה אפים ארצה, sich mit seinem ganzen Streben und Wollen jemandem unterwerfen. Und בזעת אפיך תאכל לחם, nicht אפים .פניך, das Streben, die Welt in sich aufzunehmen, ein Stückchen Universum sich zu gewinnen, ist Ziel jeder Arbeit. In der ursprünglichen Stellung im גן עדן kam die Welt diesem Streben freudig und freundlich entgegen. Seitdem die Pforten des Paradieses hinter dem Menschen zugefallen, kann er auch das Notwendigste nur im Schweiße der Mühe gewinnen. — Hier also lag schwer wie ein Toter der Leib des Menschen am Boden, geöffnet war ihm das Antlitz, um wie das Tier aufzunehmen die Bedingung des individuellen Lebens; in dies Antlitz hauchte ihm Gott den Odem des Lebens. Indem hier die Bedingung des Lebens dem Menschen ins Haupt, ins Antlitz, gehaucht ward, ward der Mensch auch in seiner äußeren Erscheinung über alle Geschöpfe der Erdwelt gehoben. Er bildet dadurch den völligen Gegensatz zur Pflanze. Die Pflanze hat die Bedingung ihres Daseins unten, aus der Erde; bei dem Tiere liegt die Quelle des Lebens in der Mitte, im Herzen; beim Menschen im Haupte, in der Krone; sein Leben ist an den Geist geknüpft. Der Mensch blickt nach Oben, hat alle seine Kraft von Oben, wenn er hofft, wenn er wünscht, wenn er denkt; das in sein Antlitz eingehauchte Leben trägt den Menschen, hält ihn aufrecht — mit dem Schwinden des Bewusstseins fällt er.
Die Weisen machen noch aufmerksam auf die Schreibart des וייצר, mit doppeltem י. Es ist dies das einzige Mal, in welchem das; der rad. hervortritt. Sie sind unerschöpflich in Deutung dieses doppelten י, in welchem ihnen die ב׳ יצירות, die Doppelbildung des Menschen bezeichnet liegt. Er vereinigt nämlich Ewiges und Vergängliches, Irdisches und Himmlisches, vereinigt in sich יצר טוב und יצר הרע er ist für עה"ז und ע׳הבא geschaffen. וייצר — das eine י, die eine יצירה, ist hörbar, das andere quiesziert — die Erscheinung des Menschen ist immer eine doppelte Erscheinung. Eine Bildung ist immer im Menschen vorherrschend; allein sie verdrängt die andere nicht, die andere ist immer durchschimmernd. Der höchste Mensch gehört noch der Erde an, in dem Gesunkensten schimmert noch das Menschliche hindurch. Auch die höchste Tat des יצר טוב wird noch den Kampf, die Trophäen über den יצר הרע nicht verleugnen, und auch umgekehrt. Hoher Dank gebührt ihnen, daß sie uns aufmerksam machen, wie der Mensch von vorn herein für beide Richtungen gebildet worden. Ist ja auch יצר הרע die Sinnlichkeit, an sich nicht רע. Jede Richtung, sobald sie מיוסר vom יוצר ist, ist rein und heilig. וייצר, derselbe, der die Eine Richtung, hat auch die Andere geschaffen. Der Mensch אדם, das "Rote" ist nicht der weiße Strahl, er ist das gebrochene, mit dem Irdischen vermählte göttliche Licht; ist nicht מלאך, sondern אדם; hat zunächst nicht בעולם הבא sondern בעולם הזה, in dieser sinnlichen Welt, mit seiner sinnlichen Natur seine göttlich sittliche Aufgabe zu lösen. Nicht dem Satan ist diese sinnliche Welt und diese sinnliche Natur des Menschen verfallen, wie sie nicht von einem Satan stammt. Es ist dies eine Missgeburt, die zum Fluche der Menschheit ersonnen worden. Der jüdischen Lehre erscheint der Mensch in seiner Doppelbildung aus Gottes Händen; denn eben in dem Menschen soll sich das Himmlische mit dem Irdischen, das Ewige mit dem Vergänglichen vermählen.
אדם, another one of the species referred to as נפש חיה, one known as אדם. This is why we read in Genesis 2,7 ויהי האדם לנפש חיה, “Adam became one of the species known as נפש חיה.”
וייצר ה' אלוקים, the animals had not rated involvement of both attributes of G’d in their creation and formation. Not only that, but in order to create man G’d had used עפר מן האדמה, the choicest of the dust available on earth. Moreover,
ויפח באפיו נשמת חיים, G’d personally blew a soul of life into man, a life force which had been readied to absorb what was previously called צלם אלוקים, “the image of G’d.” This has been attested to in Job 32,8 ונשמת שדי תבינם,”by means of the breath of the attribute of Shaddai You endowed them with understanding.” At any rate, ויהי האדם לנפש חיה, man had remained a living creature (similar to the animals) until You equipped him with a divine-like tzelem and demut.
Two creations. One creation for this world, and one creation for when the dead will be resurrected. This apparently means that Hashem now gives man the vitality to come back to life after death, as Hashem wills it. (Nachalas Yaakov)
He gathered dust... [Rashi knows this] because if not, why does it say, “Dust from the ground?” One term is sufficient! But this explanation raises a difficulty: It should say, “From all the earth.” Thus Rashi offers the other explanation. And the other explanation also raises a difficulty: It should say: “מֵאדמה”. Why the word מִן? Thus Rashi offered the first explanation, “From all four corners.” (Maharshal)
Will receive him for burial. This raises a difficulty: Animals are received for burial, although their dust was never gathered! Rather, Rashi is saying that the earth receives and guards man’s body within it until the dead will be resurrected (Devek Tov).
If this were not so, there would be jealousy... This is from Vayikra Rabba. One might ask: Rest on Shabbos was created for earthly matter. Why then is there no jealousy in Creation? The answer: Rest is mainly for man, who is created from heavenly and earthly matter. Thus there is no jealousy. (Nachalas Yaakov)
The creation of vegetation, which occurred on the third day of Creation, will soon be described in detail. But first the Torah elaborates on the creation and actions of a far more important entity, man, whose formation was previously depicted only in general terms: The Lord God formed man of dust from the ground. Unlike the other created beings, which were fashioned in one step, God created man in stages: First he was a lump of earth, a purely physical entity known by the Sages as a golem . And He then breathed into his nostrils the breath of life, giving life to this inanimate object. Man became a living creature. The soul of man is living not only in the sense that it is not dead, but also in that it contains a special vitality: It is a speaking soul. The breath of life within man is not just an abstract entity or form of sanctity concealed inside him; rather, it radiates outward from within him.
“The Lord God formed man” [2:7]. God created man from the earth and therefore the Holy One wrote two yud’s at the creation of man, in the word va-yitsar. (The word ve-yitsar, formed, is normally written with one yud. In this verse it is written with two yud’s, which is anomalous and the reason for the commentary.) This is because the person has the evil inclination and the good inclination, two types of creature. However, with regard to the animals, va-yitsar is written with one yud (Genesis, 2:19.) because they only have an evil inclination and no good inclination. (Genesis Rabbah, 14.4.)
“From the dust of the earth” [2:7]. The first hour of the day the Holy One gathered the earth. The second hour He kneaded the clay. In the third hour He put a skin over it. In the fourth hour He put a soul into it. In the fifth hour he stood on his feet. The sixth hour, Adam gave names to all the creatures. In the seventh hour, his wife Eve came to him. The eighth hour they went to bed like a groom and his bride. The ninth hour the Holy One asked them not to eat from the tree. The tenth hour they sinned and ate from the apple. The eleventh hour the Holy One judged them. The twelfth hour they were expelled from the Garden of Eden. (B. Sanhedrin, 38b.)
“Dust of the earth” [2:7]. The Holy One took earth from all parts of the world and created man out of it, so that when the person will die, the earth will accept him for burial. (Midrash Tanhuma, Pekudei 3.) Earth was also taken to build the altar so that the earth should be an atonement for his sins. (Genesis Rabbah, 14.8.)
“He blew into his nostrils the breath of life” [2:7]. The Holy One blew a soul into his nostrils. The Holy One then said: I must see that there should not be any arguments and no envy among my creatures. On the first day he created heaven and earth, a creation for those who live in heaven. On the second day, he repaired the heaven and strengthened it. The earth was offended that she was not repaired and nothing was made. On the third day, the Holy One went and made a creation for the earth and gathered the waters so that the earth would be seen. On the fourth day, the Holy One again repaired the heavens and hung the lights in the heavens. On the fifth day, the Holy One again repaired the earth and created fish and birds from the water. On the sixth day, the Holy One said: I must make a compromise between heaven and earth so that there should not be any envy between heaven and earth. Therefore, the Holy One took earth from the earth and a soul from the angels, from the heavens, and created a person, so that there would be no envy. (Genesis Rabbah, 14.8. Based on Genesis Rabbah, 12.8.) Ramban writes that the Holy One gave the person a speaking soul so that he could speak, more than all the other creatures. (Ramban, Genesis, 2:7. The original source of this idea is Targum Onkelos on Genesis, 2:7.) The Gemara said: Rabbah created a person using sacred names and sent this person to Rabbi Ze’eira. Rabbi Ze’eira wanted to talk to him and he could not answer. Rabbi Ze’eira said: rabbis must have created you. Therefore, go back to the earth and again become earth. (B. Sanhedrin, 65b.) We also find in the Gemara that several rabbis created calves for the Sabbath. (B. Sanhedrin, 65b.) However, to create a person who could speak is not possible, since speech is the soul from Heaven. Therefore, no person has the power over this soul since the human soul is from the Holy Spirit. Therefore, the soul is compared to the Holy One in five ways. The soul is better than the angels since the soul was created (From the Midrashic source it is clear that the printer deleted a few words in this passage at this point. It should read, “since the soul was created on the first day, while the angels were created on the second day along with everything else that is in heaven.”) on the second day along with everything that is in heaven. That which is created earlier is more important. (Genesis Rabbah, 8.1.) The sages said about this that the righteous are better than the angels when they keep their souls pure. (B. Sanhedrin, 39a.)
Because of these reasons things have come to such a pass that one says whatever enters his mouth to say, without first considering that it might enter the category of rechiluth and lashon hara. (In our many sins), we have become so habituated to this sin that in the eyes of many men it is not considered a sin at all — even if he would say something which is apparent to everyone as absolute lashon hara and rechiluth, as when he would speak of his friend and demean him to the very ends of degradation. And if one asked him: "Why did you speak lashon hara and rechiluth?" he would think in his heart that he [his chastiser] thought to make him a ["fanatic"] tzaddik or chasid, and he would not accept his words at all, regarding this [(lashon hara and rechiluth)], in our many sins, as completely insignificant.
“God formed man of the dust of the ground, and breathed into his nostrils the breath of life” (Genesis 2:7). Adam and his descendants – all of humanity – were granted eternal life, in which the body serves as a dwelling place for the Divine Presence, the Shechinah. Human beings were given the mission of purifying their bodies and raising them to a high spiritual level, and through their bodies, uplifting daily life, the life of practical action and material objects. (Herman, Ma’agal hayei ha-yom.) Every human being is a unique creation, adapted to the time and place of his appearance in the world in order to fulfill its unique role. After the first sin in Eden, as soon as an individual fulfills his mission and destiny in the world, the body returns to the earth for purification and reprocessing, “and the spirit returns to God Who gave it” (Ecclesiastes 12:7), to provide God with an accounting of its actions. If a person is judged favorably, he will be resurrected in the future messianic age. The empty space that a person leaves after he departs from this world is painful for his family, and so they mourn and weep. Judaism has determined a framework and time frame for mourning, out of recognition of the importance of giving expression to mourning. Judaism forbids a person from mourning beyond the fixed framework, for two reasons: first, to ease the individual’s coping with the new reality, and second, to educate the individual for faith and the religious awareness that every person has a role, and when his time comes, he is taken by God, as the verse says, “the Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).
With regard to humans: Although [Genesis 2:7] states: "And the man became a beast with a soul," he is not included in the category of hoofed animals. Therefore, he is not included in the [above] prohibition. (For the prohibition mentions the animal's hoofs.) Accordingly, one who partakes of meat or fat from a man - whether alive or deceased - is not liable for lashes. It is, however, forbidden [to partake of human meat] because of the positive commandment [mentioned above]. (The Ra'avad and the Rashba differ with the Rambam's ruling, maintaining that there is no prohibition at all against partaking of meat from a human. The Rama (Yoreh De'ah 80:1) follows the Rambam's ruling. The Maggid Mishneh explains the Rambam's position, noting that - as stated in Chapter 3, Halachah 2, and in Chapter 6, Halachot 1-2 - there is no Scriptural prohibition against partaking of milk and blood from a human. Now these leniencies are derived from the exegesis of verses from the Torah. Were the meat of a human not to be forbidden, why would it be necessary to teach that his milk and blood are permitted? Who would have thought otherwise?) For the Torah [Leviticus 11:2] lists the seven species of kosher wild beasts and says: "These are the beasts of which you may partake." Implied is that any other than they may not be eaten. And a negative commandment that comes as a result of a positive commandment is considered as a positive commandment.
A person who carefully [examines] his [behavior], (in an effort to achieve the desired intermediate path) and therefore deviates slightly from the mean (to compensate for a possible error in calculating that mean.) to either side is called pious. (In Shemonah Perakim, Chapter 4, the Rambam explains that one can refine and correct his behavior by balancing a tendency for excess in one direction by intentionally forcing oneself to adopt the opposite extreme. (See Chapter 2, Halachah 2.) He continues: Therefore, the pious did not allow themselves to fix their traits at the midpoint, but would bend slightly to the side of excess or want as a hedge and a guard. He goes on to explain that, even for the pious, these extremes are not ends in themselves, but means to help them overcome natural tendencies. Thus, both the pious and a person of underdeveloped character may act in an extreme manner. However, the difference between them is that the behavior of the pious is carefully calculated with the intent of refining his personality, while the underdeveloped person does so without thought, as a natural response to his whims and fancies.) What is implied? (i.e., how is this concept exemplified?) One who shuns pride (At first glance, the choice of pride as an example is rather problematic, because in Chapter 2, Halachah 3, the Rambam states: There are traits for which it is forbidden for a person to follow an intermediate path.... Such a trait is pride...The proper path is not that a person should merely be humble, but rather hold himself very lowly...Therefore, our Sages commanded: "Be very, very humble of spirit." It is possible to explain that because of the negative aspects of the quality of pride, the middle path that one should follow in regard to it does not resemble the middle paths of the other traits and may appear as an extreme. Pride represents one extreme, its converse being absolute lack of concern for self to the extent that one walks around in rags. Between these extremes are a number of intermediate points: modesty - which might normally be considered as the intermediate level; humility - which the Rambam considers as the true middle path; and extreme humility - which is pious behavior (Lechem Mishneh). See also the commentary on the halachah cited above. Possibly, it is the exaggerated contrasts in this set of traits that make it the most fitting example to demonstrate the principle of the middle path that the Rambam espouses. These gross differences allow for the possibility of clear distinctions.) and turns to the other extreme (The Lechem Mishneh emphasizes that one need not actually adopt the other extreme, but rather, he should tend his behavior in that direction.) and carries himself lowly is called pious. This is the quality of piety. (which represents a deviation from the mean.) However, if he separates himself [from pride] only to the extent that he reaches the mean and displays humility, he is called wise. This is the quality of wisdom. (In his commentary on Avot 5:6, the Rambam contrasts the wise and the pious: A boor is one who lacks both intellectual and ethical development...A wise man possesses both these qualities in a complete way, as is fitting.A pious man is a wise man who increases his piety - i.e., his emotional development - until he tends toward one extreme, as explained in Chapter 4 [of Shemonah Perakim], and his deeds exceed his wisdom. Thus, the wise man is one whose ethical behavior has been developed to the point at which it reflects his intellectual sophistication. He is able to appreciate the mean of each trait and express it within the context of his daily life. The pious man also possesses this quality, but due to his desire for ultimate self-refinement, he is willing to sacrifice himself and tend slightly to the extreme in certain instances. Although in this halachah, the Rambam differentiates between the middle path - the path of the wise - and "beyond the measure of the law" - the path of the pious, in Hilchot Yesodei HaTorah 5:11 he describes how, "according to the greatness of the Sage, should be the care he takes to go beyond the measure of the law." Thus, it appears that a truly wise man will ultimately seek pious ways.) The same applies with regard to other character traits. (i.e., there is a mean which is the path of wisdom, and a deviation from that course with a positive intent, which is the path of piety.) The pious of the early generations (This expression is borrowed - out of context - from the Mishnah, Berachot 5:1.) would bend their temperaments from the intermediate path towards [either of] the two extremes. For some traits they would veer towards the final extreme, (excess (Shemonah Perakim, Chapter 4)) for others, towards the first extreme. (lack (ibid.). Depending on the circumstances involved, deviation to either extreme can produce positive results.) This is referred to (by our Sages...) as [behavior] beyond the measure of the law. (We find this expression used in a number of Talmudic passages. For example, Bava Metzia 30b relates that Rabbi Yishmael, Rabbi Yossi's son, was on a journey. A porter traveling the same road asked him to help lift a load of wood. Rabbi Yishmael was a distinguished scholar, and, therefore, this base task would have been demeaning for him. Nevertheless, rather than refuse the porter entirely, Rabbi Yishmael purchased his entire load from him. This was considered as behavior beyond the measure of the law. See also Berachot 7a and 45b, Bava Kama 100a, Bava Metzia 24b. However, in these and other Talmudic passages where the term is used, the emphasis appears to be on the ethical or legal imperative involved, without stressing the aspect of character development. [Note Hilchot Aveidah 11:7, the Shulchan Aruch, Choshen Mishpat 259:3 and 263:3, and Sefer Mitzvot Katan (Positive Commandment 49), which mention our obligation to go beyond the measure of the law.] Thus, the Rambam appears merely to be borrowing the term used by the Sages without referring to any specific instance. The path of behavior prescribed by one's intellect corresponds to law, and an intentional deviation from that course for the sake of piety is "beyond the measure of the law.") We are commanded (The Sifre (on Deuteronomy 13:5 states: 'You shall walk after God, your Lord' - this is a positive commandment." The Zohar (Ki Tetze, p. 270) also makes a similar statement. However, neither source elaborates. Among the Geonim, the Ba'al Halachot Gedolot does list it as a commandment. Rav Sa'adiah Gaon does not include it as a specific commandment. Sefer HaMitzvot (positive mitzvah 8) and Sefer HaChinuch (mitzvah 610) include this as one of the Torah's 613 mitzvot. However, the Rambam's inclusion of this commandment as one of the 613 mitzvot is somewhat problematic. In Shoresh 4 of his introduction to Sefer HaMitzvot, he states that he does not include any "general mitzvah" which does not involve a specific activity in his reckoning of the 613 mitzvot. For this reason, "Observe My statutes" (Leviticus 19:19) or "Be holy" (Leviticus 19:2) are not included in the 613 mitzvot. On the surface, the command the Rambam mentions here also seems to be an all encompassing charge to develop ourselves spiritually without any specific activity. Rav Avraham, the Rambam's son, was asked this question, and he explained that here the specific activity implied by this commandment is the development of our emotions and character traits. A somewhat deeper perspective can be gained from the Rambam's own description of the mitzvah. When listing the mitzvot at the beginning of these halachot, he states that the mitzvah is "to imitate God's ways" and in Sefer HaMitzvot, he defines the mitzvah as "to imitate Him, blessed be He, according to our potential." The implication of these statements is that man has a constant obligation to carry out all of his deeds and guide the progress of his emotional development with the intent of imitating God. (See Likkutei Sichot, Tavo 5748, and note the commentary on the following halachah.)) to walk in these intermediate paths (Despite the Rambam's praise of piety, his very description of it as "beyond the measure of the law" implies that, though it is desirable, it cannot be considered as obligatory. and they are good and straight paths - as [Deuteronomy 28:9] states: "And you shall walk in His ways." - The Rambam describes this mitzvah in the following halachah. Indeed, the authoritative manuscripts of the Mishneh Torah include the paragraph we have just explained as the beginning of Halachah 6. As emphasized in the introduction to this text, the Rambam has structured the Mishneh Torah with the intent of "revealing all the laws to the great and to the small with regard to each and every mitzvah." He does not mention philosophical and ethical concepts unless they are halachot - i.e., practical directives for our behavior. In this context, we can understand the structure of this chapter. The Rambam set out to describe the mitzvah of following God's ways. As stated in this halachah, he perceives this to mean developing our personalities by emulating the qualities which the Creator reveals. As he states in the following halachah, those qualities are identical with the middle path of human behavior. Therefore, in the initial halachot of this chapter, the Rambam sets out to describe the nature of human personality and the ideal temperaments - the middle path - that man should seek to achieve. Having laid down this foundation, he is able to define that mitzvah in this halachah and begin offering directives for its fulfillment in Halachah 7. [Our Sages] taught [the following] explanation of this mitzvah - The Rambam appears to be referring to the Sifre, Ekev 11:22, which he quotes in Sefer HaMitzvot (ibid.). That explanation is also paralleled in the Mechiltah (Exodus 14:2 and Shabbat 133b. It must be noted that other Talmudic and Midrashic sources interpret the commandment to imitate God in a different light. Note Sotah 14a: [Deuteronomy 13:5 states]: "You shall walk after God, your Lord." Is it possible for man to walk after the Divine Presence? Has it not been stated: "Behold, God, your Lord, is a consuming fire" (Deuteronomy 4:24 ?Rather, [it means] one should follow the qualities of God.Just as He dresses the naked..., you, too, should dress the naked;God visited the sick...; you, too, should visit the sick;God comforted the bereaved...;you, too, should comfort the bereaved;God buried the dead...; you, too, should bury the dead. In Sefer HaMitzvot, the Rambam mentions emulating both God's deeds and His qualities. Similarly, Sefer HaChinuch, in its description of this mitzvah, and the Kiryat Sefer in his commentary - both here in Hilchot De'ot and also in Hilchot Eivel - mention both deeds and qualities. There is not necessarily a contradiction between these two emphases. As mentioned above, our actions reflect our personalities. Therefore, it follows that developing our characters in the manner outlined by the Rambam in this halachah will ultimately produce the good deeds mentioned by our Sages in the passage from Sotah. Nevertheless, deed is often not a reflection of character. A person with many severe character faults may still do good deeds. Hence, for the "resemblance of God" to be complete, it is not sufficient merely to perform positive deeds. Rather, a person must undergo internal change by developing his character. Therefore, the Rambam focuses more on this aspect of the commandment. Just as He is called "Gracious," you shall be gracious; Just as He is called "Merciful," you shall be merciful; Just as He is called "Holy," you shall be holy; - Neither the Sifre nor the other sources quoted above mention the trait of holiness. Rather, the third trait mentioned is "piety." Perhaps, since the Rambam gave a specific definition for piety in the previous halachah within his conception of personality development, he does not mention it in the present context to prevent any possible confusion. In a similar manner, the prophets - The Rambam's choice of words is somewhat surprising since many of these expressions are also found in the Torah as well as in the prophetic works. However, in the Torah these titles are mentioned by Moses or the other prophets. Perhaps this is the Rambam's intent. called God by other titles: "Slow to anger," "Abundant in kindness," "Righteous," "Just," "Perfect," "Almighty," "Powerful," and the like. - In Hilchot Yesodei HaTorah 1:11-12 and in detail in Moreh Nevuchim (Guide to the Perplexed), Vol. I, Chapters 53 and 54, the Rambam explains that these names are not descriptions of God, who cannot be defined by any specific quality. To do so would limit Him and detract from His infinite and transcendent state of being. Rather, the use of these titles must be understood as follows: God brings about activities, which, had they been carried out by man, would have been motivated by these emotional states. For example, instead of utterly destroying the Jews after the sin of the Golden Calf, God allowed our people to continue. Were such a deed to have been performed by a human ruler, we would describe him as "slow to anger." Though that term cannot serve as a description for God - for He cannot be described - the Torah and the prophets referred to Him by such terms with the following intent. [They did so] to inform us that these are good and just paths. - i.e., God acted in ways which we identify with these qualities - and the Torah and the prophets mention these actions - because these are attributes which man should strive to achieve. A person is obligated to accustom himself to these paths and [to try to] resemble Him - Likkutei Sichot (ibid.) states that with the latter phrase, the Rambam is adding a new thought. As explained above, God cannot be described by any particular quality. If He manifests a quality, it is for a specific intent. In Moreh Nevuchim (ibid., Chapter 54), the Rambam mentions that the leader of a country should act in a similar manner. Sometimes he will be merciful and generous to some people - not because of his feelings and natural compassion, but because they are deserving of such treatment.Sometimes he will bear a grudge, seek revenge, and rage against certain people - not out of feelings of anger... - but in order to produce positive results....The ultimate ideal man can achieve is to imitate God according to his potential... i.e., to have our deeds resemble His deeds. For this reason, human behavior should not be motivated by the spontaneous expression of emotion. Rather, man's emotions should arise as the result of a deliberate process of thought. This reflects themes brought out in the previous halachot of this chapter: that a person must constantly evaluate and review his emotions (Halachah 4); that it is a wise man who is able to appreciate the middle path (Halachah 5). This is what is meant by the imitation of God: that a person not be controlled by the unchecked expression of his emotions. Rather, he should control his feelings and, motivated by his desire to resemble God, search to find the correct and proper quality, the middle path, appropriate to the situation at hand. to the extent of his ability. - for man is ultimately finite in nature, and no true resemblance to God is possible. How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]? - Having established personality development as a mitzvah in the previous halachah, the Rambam begins his explanation of how this mitzvah is fulfilled. He should perform - repeat - and perform a third time - Thus, a person's deeds will shape his character traits. In this process of personal change, the stress is on the repetition of an act, and not on its quantity or intensity. In his Commentary on the Mishnah, Avot 3:15, the Rambam writes that giving a thousand coins to one person at one time is not as effective in stimulating feelings of generosity as giving a single coin one thousand times. As mentioned in Halachah 4, though the Rambam's explanations in this chapter parallel those of the fourth chapter of Shemonah Perakim, the texts differ in stressing actions (as the opening lines of that chapter imply), or on character development, which is the theme of our text. For this reason, the two texts also perceive the process of causation differently. In Shemoneh Perakim, the Rambam states: "These actions [good actions] are produced as a result of these [the good] traits," while here he sees the traits being produced by the actions. Nevertheless, the two texts do not actually contradict each other. Both statements are true. Our deeds reflect our personalities, and they also help shape those personalities. Generally, this means that a person's behavior will reinforce and strengthen the character traits that motivated those very deeds. However, this chapter - and more particularly, this halachah - deals with a person who has made a commitment to change and refine his character. Therefore - based on his intellect and the directives of the Torah, rather than his spontaneous feelings - he chooses to perform deeds that will bring about this process of inner change. which conform to - reflect and are motivated by... the standards of the middle road temperaments - described in Halachot 4 and 5. He should do this constantly, until these acts are easy for him and do not present any difficulty. - A trait possessed by a person produces activities naturally and spontaneously. However, if one has not acquired a trait as yet, certain actions will be foreign to his nature, and one must trouble himself to perform them. For example, a liberal man gives charity naturally; the miser must force himself to give. The action for each is the same, but not the inner feelings. Then, these temperaments will become a fixed part of his personality. - If the miser continues to give frequently, he will find that he no longer feels like a miser, but has become liberal in heart as well as in hand. Since the Creator - The Rambam uses the term yotzer - literally "the One who forms" - (which appears only one other time in the Mishneh Torah: Hilchot Yesodei HaTorah 1:7). The Rambam describes God as the Creator with reference to the Divine qualities he describes in these halachot. Before the existence of the world and man, there would be no purpose for God to reveal these qualities, for until man's creation, no one could learn from or emulate them. [The word yotzer may also be used because of its connection to the word yeitzer, meaning drive or inclination. (See Rashi, Genesis 2:7.)] is called by these terms and they make up the middle path which we are obligated to follow, this path is called "the path of God." - As stated in the commentary on the previous halachah, "the path of God" involves controlling our emotions by using our intellect, so that our behavior is, to the extent that is possible for man, an objective response to a situation. In this manner, our behavior bears a resemblance to God's transcendence of worldly matters. This is [the heritage] which our Patriarch Abraham taught his descendants - See the Midrash Tanchumah, Shofetim 15: And what are the ways of God? Righteousness and justice, as it is stated: "And they will keep the path of God to do righteousness and justice" (Genesis 18:19). as [Genesis 18:19] states: "for I have known Him so that he will command his descendants...to keep the path of God." - Since the path of God is mentioned in the context of Abraham's service, it appears that walking in those ways is not synonymous with the performance of the 613 commandments - for they had not been given in Abraham's time. Rather, it must refer to ethics, qualities like righteousness and justice, which are mentioned in that verse. One who follows this path brings benefit and blessing to himself, as [the above verse continues]: "so that God will bring about for Abraham all that He promised." - The Rambam concludes his description of the obligation to develop our characters with the assurance that, ultimately, this course of behavior will bring us benefit and blessing.) - and they are good and straight paths - as [Deuteronomy 28:9] states: "And you shall walk in His ways."
How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]? He (Having established personality development as a mitzvah in the previous halachah, the Rambam begins his explanation of how this mitzvah is fulfilled.) should perform (repeat - and perform a third time - Thus, a person's deeds will shape his character traits. In this process of personal change, the stress is on the repetition of an act, and not on its quantity or intensity. In his Commentary on the Mishnah, Avot 3:15, the Rambam writes that giving a thousand coins to one person at one time is not as effective in stimulating feelings of generosity as giving a single coin one thousand times. As mentioned in Halachah 4, though the Rambam's explanations in this chapter parallel those of the fourth chapter of Shemonah Perakim, the texts differ in stressing actions (as the opening lines of that chapter imply), or on character development, which is the theme of our text. For this reason, the two texts also perceive the process of causation differently. In Shemoneh Perakim, the Rambam states: "These actions [good actions] are produced as a result of these [the good] traits," while here he sees the traits being produced by the actions. Nevertheless, the two texts do not actually contradict each other. Both statements are true. Our deeds reflect our personalities, and they also help shape those personalities. Generally, this means that a person's behavior will reinforce and strengthen the character traits that motivated those very deeds. However, this chapter - and more particularly, this halachah - deals with a person who has made a commitment to change and refine his character. Therefore - based on his intellect and the directives of the Torah, rather than his spontaneous feelings - he chooses to perform deeds that will bring about this process of inner change.) - repeat - and perform a third time - the acts which conform to (reflect and are motivated by...) the standards of the middle road temperaments. (described in Halachot 4 and 5.) He should do this constantly, until these acts are easy for him and do not present any difficulty. (A trait possessed by a person produces activities naturally and spontaneously. However, if one has not acquired a trait as yet, certain actions will be foreign to his nature, and one must trouble himself to perform them. For example, a liberal man gives charity naturally; the miser must force himself to give. The action for each is the same, but not the inner feelings.) Then, these temperaments will become a fixed part of his personality. (If the miser continues to give frequently, he will find that he no longer feels like a miser, but has become liberal in heart as well as in hand.) Since the Creator (The Rambam uses the term yotzer - literally "the One who forms" - (which appears only one other time in the Mishneh Torah: Hilchot Yesodei HaTorah 1:7). The Rambam describes God as the Creator with reference to the Divine qualities he describes in these halachot. Before the existence of the world and man, there would be no purpose for God to reveal these qualities, for until man's creation, no one could learn from or emulate them. [The word yotzer may also be used because of its connection to the word yeitzer, meaning drive or inclination. (See Rashi, Genesis 2:7.)]) is called by these terms and they make up the middle path which we are obligated to follow, this path is called "the path of God." (As stated in the commentary on the previous halachah, "the path of God" involves controlling our emotions by using our intellect, so that our behavior is, to the extent that is possible for man, an objective response to a situation. In this manner, our behavior bears a resemblance to God's transcendence of worldly matters.) This is [the heritage] which our Patriarch Abraham taught his descendants, (See the Midrash Tanchumah, Shofetim 15: And what are the ways of God? Righteousness and justice, as it is stated: "And they will keep the path of God to do righteousness and justice" (Genesis 18:19).) as [Genesis 18:19] states: "for I have known Him so that he will command his descendants...to keep the path of God." One (Since the path of God is mentioned in the context of Abraham's service, it appears that walking in those ways is not synonymous with the performance of the 613 commandments - for they had not been given in Abraham's time. Rather, it must refer to ethics, qualities like righteousness and justice, which are mentioned in that verse.) who follows this path brings benefit and blessing to himself, as [the above verse continues]: "so that God will bring about for Abraham all that He promised." (The Rambam concludes his description of the obligation to develop our characters with the assurance that, ultimately, this course of behavior will bring us benefit and blessing.)
When a person awakes after concluding his sleep, (I.e., in the morning when he has completed his night's sleep. The Kessef Mishneh points out that although Berachot 60b states that one recites this blessing upon arising, the Rambam specifies that it be said only after concluding one's sleep. This makes it clear that a person who wakes up in the middle of the night and intends to return to sleep, need not recite this blessing.) while still in bed, (Rabbenu Yonah (in his commentary to the Halachot of Rav Yitzchok Alfasi) takes issue with this statement. He writes: This is difficult to understand. Since [upon waking] one's hands are not clean, how is it possible that [the Rambam] says that one should recite these blessings [while still in bed]. The Talmud mentions this [practice. However, this is because the Sages] were particularly holy. They would wash their hands [at night before sleep] and would be able to maintain a state [of purity] such that they could recite the blessings in the morning in cleanliness. We, however, are unable to maintain this state of cleanliness. Therefore, it is proper that we recite them only after נטילת ידים (the washing of the hands). This position is widely accepted and is the basis of our practice today. See the commentary to Halachah 9.) he says: My Lord, (In Hilchot Berachot 11:1, the Rambam writes: All of the blessings begin with Baruch and conclude with Baruch except the final blessing of the blessings associated with the Shema, a blessing which follows directly after another blessing, and a blessing over fruit, those [blessings] which resemble it, or a blessing for mitzvot. Given this statement, the commentaries wonder why this blessing does not begin with Baruch. Furthermore, in Hilchot Berachot 1:5, the Rambam writes that, unless a blessing follows another blessing, it must mention God's sovereignty over the world and no such mention is made in this blessing. The Meiri in his commentary to Berachot (loc. cit.) offers the following resolution to these difficulties: Despite the fact that the entire period of a person's sleep divides between the recitation of hamapil and E-lohai Neshamah, the sleep is not considered as an interruption and E-lohai Neshamah is considered as following directly after hamapil. Accordingly, it is not required to begin with Baruch or mention God's sovereignty. Other commentaries who follow different halachic perspectives than the Rambam offer these resolutions:1) E-lohai Neshamah is a blessing of praise and prayer and does not require an opening phrase of blessing, in the same way that the blessing recited before travelling does not (Tosafot, Pesachim 104b).2) E-lohai Neshamah is generally recited immediately after the blessing of אשר יצר and therefore can be considered as a blessing which follows another blessing.) the soul that You have placed within me (Each morning, we renew our thanks for the soul which God has returned to us, refreshed and revitalized.) is pure. (Despite his lowly physical state, man possesses an innate spirituality, a pure Godly soul, which is the source of all his positive actions and thoughts.) You have created it, You have formed it, You have breathed it into me (The three verbs used in this blessing correspond to three different descriptions of the creation of man in the Torah:1) ויברא א-להים את האדם - "And the Lord created man" (Genesis 1:27). 2) א-להים את האדם וייצר ה' - "And God, the Lord, formed man" (Genesis 2:7). 3) ויפח באפיו נשמת חיים - "And He blew into his nostrils the soul of life" (ibid.). These three verbs also relate to the three components of the soul, נפש, רוח, ונשמה (Maharsha, 14Berachot 60b). In Kabbalah, the three verbs are understood as referring to the three worlds: עולם הבריאה - the world of creation, עולם היצירה - the world of form, and עולם העשיה - the world of physical action. The word טהרה - "pure" refers to עולם האצילות - the world of emanation, the highest of the four worlds. Thus, this prayer traces the descent of man's soul from God's Throne of Glory into the physical world.) and You preserve it within me. (Although the natural inclination of the soul is to return to its Source, God preserves its presence within the body in order that the person may serve His Creator in this world (Midrash Tehillim 62).) You will ultimately take it from me (at the time of death.) and restore it to me in the Time to Come. (at the time of the resurrection of the dead.) As long as the soul is lodged (Though the word, "lodged," is present in the printed texts of the Mishneh Torah, it is lacking in most manuscripts. Similarly, it is not included in the text of the blessing in most siddurim.) within me, I am thankful before You, O God, my Lord, Master of all works. (Some siddurim add the phrase, "Lord of all souls," at this point so that the concluding phrase of the body of the blessing will correspond to the wording of the blessing itself.) Blessed are You, God, who restores souls to dead bodies. (Berachot 57b compares sleep to 1/60 of death. Therefore, waking can be compared to the resurrection of the dead (Rabbi Ya'akov Emden in his commentary on the siddur).)
And it is possible for us to say — according to the paucity of our intelligence — that since the speaking soul in man is the elevated part, and as it is written (Genesis 2:7), “He blew into his nostrils the breath of life,” and it is translated (by Onkelos) as “a speaking spirit”; He gave it great power to impact even on that which is external to it. And hence we have known and it is always seen that to the extent of the importance of a man’s soul and its clinging to the elevated things — like [is the case with] the souls of the righteous and the pious — will their words be quick to impact upon all that they speak about. And this is something well-known and famous among those that know knowledge and understand science. And it is possible to say also that the matter is to stifle a quarrel between people and that there be peace between them; since the birds of the sky make the voice travel, and maybe the words of the one that cursed will come to the ears of the one that he cursed. And Rambam, may his memory be blessed, said (Sefer HaMitzvot, Negative Commandments 317) as the reason of the commandment [that it is] in order that the soul of the one that curses not be moved to vengeance and that he not become used to anger. And he wrote at further length about this in his book. And it appears to me from his words that, in his opinion, he does not see any injury to the one cursed from the curse, but rather that the Torah is distancing the matter from the perspective of the one that curses — that he not accustom himself to vengeance and anger and to lowly traits. And we shall accept all the words of our rabbis, though our hearts hold more of what we have written.
It is from the roots of the commandment [that it is] since a person only belongs to the higher [realm] through speech, and this is the entire esteemed part in him. And it is what is called the “living soul” (Genesis 2:7) of a man — as Onkelos translates [this phrase as] “and there was a speaking spirit in man” — since the rest of the parts of the body die. And if a man loses this good part, the body remains dead and like an undesirable vessel. Therefore he is obligated to [at least] fulfill his speech in whatever he uses it for matters of the Heavens, such as consecrations and with all matters of charity. And regarding all other matters of the world — even though there is no particular positive or negative commandment specified for them — the Sages commanded and warned with several warnings that a person should never change his words. And they also ordained to curse one who changes his words so long as an act is done with the matter. And that is the matter of [the curse of] “He who repaid” that is mentioned about them in many places, about which they said (Bava Metzia 44a), “Words and money [do not] acquire, but they said, etc.” as it appears in the chapter [entitled] HaZahav. And I have already written at much length about the roots of oaths and vows in the Order of Vayishma Yitro in the commandment of “You shall not bear” (Sefer HaChinukh 30).
From the root of the commandment, I have already written an introduction at the beginning of the book that there being something in the world of the Holy One, blessed be He, that combines physicality and intellect — and that is Man — was something fitting and necessary for His praise, blessed be He, to come up properly from His creatures; that with this creature, there would not be lacking any possibilities, which we have in our minds to grasp, from His world, etc., as I wrote there. And there is no doubt that without this reason that obligates our intellect to dwell within the physical, [which is involved with] desire and sin, it would have been fitting for our intellect to stand and serve in front of our Creator and to recognize His honor like one of the “sons of God” that are stationed with Him. However, because of this obligation, it is subjugated to live in physical houses. And since it is subjugated to this, it must occasionally veer from the service of its Creator to tend to the needs of its home where it lives. For a home’s structure and its lumber and its stones cannot stand without a person minding it. If so, as the intention of man’s creation was according to what we have said, whenever the intellect can minimize physical work and focus on the service of its Master, that is good for it; so long as it does not completely ignore the work of the house and destroy it. As this would also be considered a sin for him, as the King wished to have a creature like this. It is like the saying of Rabbi Yose (Taanit 22b), that a person may not afflict himself on a fast day, which Rav Yehudah explained in the name of Rav as stemming from the verse “and man was a living thing” (Genesis 2:7), [which implies that the soul should be allowed to live]. On the [same basis] the wise king stated (Ecclesiastes 7:15), “Do not be overly righteous; do not be overly wise. Why should you be desolate?” And this is the holiness of the nazirite and his loftiness, as he departs from the physical. [About this] Shimon the Righteous said (Nazir 4b), “In all my days [as a priest], I never ate the guilt-offering of an impure nazirite, apart from one man who came to me from the South, who had beautiful eyes and a fine countenance, and his locks were arranged in curls. I said to him, ‘My son, what did you see to destroy this [beautiful] hair?’ He said to me, ‘I was a shepherd for my father in my town, and I went to draw water from the spring, and I looked at my reflection. And my evil inclination quickly rose against me and sought to drive me from the world. I said to my evil inclination, “Wicked one! For what reason are you proud in a world that is not yours, about one who in the future will be maggots and worms. [I swear by] the Temple service that I will shave you for the [sake of] Heaven.’ Immediately, I arose and kissed him on his head, and said to him, ‘My son, may there be more nazirites like you in Israel. With regard to you the verse states (Numbers 6:2), “When either a man or a woman shall clearly utter a vow, the vow of a nazirite, to consecrate himself to the Lord.”’” Therefore, in order to suppress the [evil] inclination, he is commanded to shave his head at the end of the days of his [term]. And he is not permitted to fix it up and to take a little of them, so that his [evil] impulse does not come back against him as [it did] at first. Rather, he has become obligated to shave it all, for there is no doubt that both very long hair and completely shaven heads destroy the appearance of a person.
Our Rabbis also taught us that in our time, we do the redemption of the firstborn in an order like this: They bring a cup of wine and a myrtle branch to the home of the father of the son or to [some] other place, and the priest to whom the father chooses to give the redemption of his son blesses first over the wine and over the myrtle and then recites this blessing: “Blessed are You, our Lord, King of the Universe, Who sanctified the fetus in his mother’s innards, and at forty days individuated his limbs into two hundred and forty-eight limbs, and then breathed in the spirit of life, as it is written (Genesis 2:7), ‘and He breathed in his nostrils...’; He clothed him with skin and flesh, and covered him with bones and ligaments, as it is written (Job 10:11), ‘He clothed me with flesh and skin and covered me with bones and ligaments.’ He appointed food and drink for him, honey and milk to bring him joy, and appointed two ministering angels to guard him in his mother’s womb, as it is written (Job 10:12), ‘with life and kindness, etc.’” His mother says, “This is my firstborn son, with which God opened the doors of my belly.” His father says, “This is my firstborn and I am warned about redeeming him, as it is stated (Exodus 13:13), ‘and all the firstborn of man, your sons shall you redeem.’ May it be the will in front of You, Lord, my God, that as You have allowed his father to merit to redeem him, so too should you allow him to merit Torah, marriage and good deeds. Blessed are You, Lord, Who sanctified the firstborn of Israel to be redeemed.” The father of the son then recites two blessings: ‘on the redemption of the firstborn’; and ‘Who has allowed us to live.’ He gives the well-known redemption to the priest, which is five sela, as specified in the Torah. This is equal to sixty argents of refined silver in our land. And after the redemption, the priest recites these three blessings that we wrote.
And that is that He commanded us to redeem the firstborn man, that we should give the money to the priest. And that is His saying, "you shall give me your firstborn sons" (Exodus 22:28). And He explained to us how this giving should be: And it is that we redeem him from the priest; and it is as if [the priest] already acquired him, and we purchase him from him for five sela - and that is His saying, "but surely redeem the firstborn man" (Numbers 18:15). And this commandment is the commandment of redeeming the son. And women are not obligated in it - indeed it is one of the commandments of the son that is upon the father, as it is explained in Kiddushin (Kiddushin 29a). And all of the laws of this commandment have already been explained in Bekhorot. However Levites are not obligated in it. (See Parashat Mishpatim; Mishneh Torah, Firstlings.)
That is that He commanded us that a nazarite should grow his hair. And that is His, may He be blessed, saying, "he shall let grow untrimmed, the hair of his head " (Numbers 6:5). And the language of the Mekhilta is, "'He shall be holy' - its growth is to be in holiness; 'and he shall let grow untrimmed' - is a positive commandment. And from where [do we know that it is also] a negative commandment? [Hence] we learn to say, 'no razor shall touch his head.'" And it is said there, "This is what I have given as a positive commandment [only] - one who scrubs [his scalp] with earth and one who places herbs" - meaning when a nazarite puts them on his head to remove the hair, he would then not be transgressing the negative commandment. For he did not remove it in the manner of a razor. He did however transgress the positive commandment, which is, "he shall let grow untrimmed" - and this one did not grow [it]. As a negative commandment derived from a positive commandment is a positive commandment - that is a principle with us. And the laws of this commandment have already been explained in Tractate Nazir. (See Parashat Nasso; Mishneh Torah, Nazariteship 1.)
(Aleph) (Starting from here, each paragraph begins with a letter from an acrostic that sequentially includes all of the letters of the Hebrew alphabet, followed by the author’s name.) The Rabbis said (Bereishit Rabbah 8:5), “At the time that the Holy One, blessed be He, wanted to create man, He created a group of angels, etc. And they said (Ps. 8:5), ‘What is man that you should consider him’ [and so, they opposed his creation].” At first glance, [we would wonder] why the angels would care about man’s creation. [To answer this, we must understand the nature of man:] As the essence of man’s creation is [that he be] upon the earth. Even though the [human] soul benefits from the radiance of the glory from [the One from] which it has been hewn, and there is nothing lacking in the house of the King; [nevertheless] the Divine Wisdom, may His name be blessed, decreed that [the human soul] should be brought down [to the world], in order to test it with the performance of His commandments and the keeping of His Torah. And when ‘it is very righteous,’ ‘so will it multiply and so will it expand’ and ‘grow upwards,’ until ‘it returns to God who gave it’ ‘with great strength’ and ‘with abundance of power.’ And it is written in the Zohar 1:60a [to explain the verse in Prov. 5:15], “Drink water from your own cistern, running water from your own well”; [that] when the soul is above, it only has the aspect of a cistern, which does not [produce its own water], but is rather filled from others. In of itself, however, it is empty. But when it comes down to this lowly world and achieves what it is supposed to achieve – like the wisdom of His decree, may His name be blessed – then it has the aspect of a well, which is an overflowing spring and is emanating from itself. And in this way it will not [acquire] the bread of shame. (The roots of this this idea – that unearned reward is a source of shame – are from several places in the Zohar. See, for example Zohar 1:4a. The basis for the metaphor, however is found in Talmud Yerushalmi Orlah 1:3, 61b. And the first well-known use of the actual phrase is only found later in R. Yosef Karo’s Maggid Mesharim 2:8, which was written in the 1500’s.) As the essence of the matter is that anyone who has nothing from himself is a poor person that is considered as if dead. (Zohar 2:119a, Nedarim 64b.) This is as is written in Gur Aryeh, (Maharal, Gur Aryeh on Exod. 4:19:2.) that the water of a well is called living waters because it [produces water] from itself (meaning, its underground spring) – which is not the case with the water of a cistern. And so this is why a poor person is considered as if dead. [Hence (as in Prov. 15:27)], “and the one who hates gifts, lives.” See there. And if so, the whole time that the soul is in its source, it has the aspect of a cistern that has no life; as it is empty from itself, besides from what is given to it. [This is] until it descends here and emanates from itself with the aspect of a well and has life. And this is why it states (Gen. 2:7), “He blew into his nostrils a living soul.” That is because the main aspect of the creation of man on the earth was so that the soul could have the aspect of “a living soul.” And this is [the meaning of], these are the commandments, “that a man should do and live through them” (Lev. 18:8).
(Gimmel) On the day that He created him, the Holy One, blessed be He, also gave over to man all of the forces of all of the creatures that He created previously. The ones below, the ones above and the ones above the above were all given over into his hand. [Henceforth man] could move [these forces] to wherever he desired. If he was righteous and went to the right, then all of the creatures, big and small, would also merit to rise in their levels. But if he went to the left and made his actions evil – God forbid – then they would also descend down the slope that he prepared for them. And so we find with the generation of the flood that the sin and calumny of man brought down all the forces of the creatures. And those that dwelled above and those that dwelled below – “all flesh had corrupted its ways on the earth” (Gen. 6:12), even the beasts and the animals. It is like the statement of the Sages, may their memory be blessed, [that] some of the angels fell to earth and their glory descended to the dirt because of their sins. (See Zohar 1:37a:11 and in other places. See also Yalkut Shimoni on Torah 572:5; Yoma 67b and Rashi ad loc.) With this, the beginning of our statement in Paragraph Aleph is elucidated: “At the time that the Holy One, blessed be He, told the angels, ‘let us make man,’ etc.,” He said to them ‘that He mixed up all’ the powers of the creatures [in man], and ‘from there they would be scattered’ to all of the worlds and the creations. And according to how man’s spirit sought his way, [the angels would follow]. They would rise according to [man’s] will and they would descend according to his will. [God] also told them how He added a portion of His essence to them, as per their statement, (It is not clear to which statement the author is referring. See Louis Jacobs, “Rabbi Aryeh Laib Heller's Theological Introduction to His ‘Shev Shema'tata,’" Modern Judaism 1:2 (September 1981), Note 12.) may their memory be blessed, on the verse (Gen. 2:7), “And He blew”; “Anyone who blows, blows from his self.” And it is elucidated in the writings of Ari (R. Yitschak Luria (Israel, Egypt, 16th century), the pioneer of Lurianic mysticism.) that when a man compromises the commandments of God with his sins, the divine portion that he has returns to its original source, and He does not give of [this part of] His glory to another, and ‘His [protective] shade is removed from him.’ And so when the Holy One, blessed be He, said to the angels, “Let us make man” – meaning, that they should all give their portion [to man] to be raised when he is raised – they said to Him, “What are his ways?” He [then] said to them, such and such – meaning, his ascent and decline will be the cause [of what happens] to all the forces, and the ‘angels will climb and descend because of him.’ [So] they answered him (Ps. 8:5), “‘What is man that you should consider him and the mortal that you should remember him,’ – which is to say, his sins. As then ‘You will remove him a little from God,’ which is to say, the divine portion that He blew into his nostrils will return to You. It is only us that remain trapped in his net because of his evil. You have given him power over the works of Your hands, to move us according to his evil will and to do to us that which is in accordance with his will and his desire – like a person acts with that which is his.” Therefore they did not agree to his creation, as they said, “Let him not do good or evil to us.” [But] His wisdom, may He be blessed, decreed the creation of man, ‘to make many people live as today’; [both] ‘the many above,’ ‘and those dwelling below’, so as to move [the angels] to an independent life. [This is] because every action of man will be considered like their action, since all of the creatures mentioned above are combined into man. And so they too are in [the category of] the giving of a well. And this is the essence of creation.
When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)
Upon further reflection it will be seen that the Midrash quoted at the outset views the rainbow as constituting a compromise between the attribute of justice as applied in heaven and vis a vis celestial beings on the one hand, and between the attribute of justice as applied on earth. The latter is weak and somewhat flexible, so that there is really no way of pairing the two naturally. Above, in the celestial regions, there is no forgetting, no favoritism etc. Down here on earth however, things are different. We now witness the completion of man's creation, so to speak, when these two qualities of justice are being merged by means of the rainbow, which serves as the outward symbol of this merger.
Though man's original equipment is supplied by G-d, and though his eventual accomplishments are subject to G-d’s benevolent guidance or otherwise, the fact that he was created "in the image of G-d," i.e. was given free choice, has made him the master of his own destiny. This means that he can achieve whatever he is capable of achieving since the means to do so have been placed at his disposal to use at his discretion. Once man begins to travel the path towards what his natural talents enable him to achieve, he can count on the active assistance of His Maker to facilitate his progress along that route. "He who comes to purify, is extended help" (Shabbat 104). This is what Moses meant when he said (Deut.30,11-14), "This commandment which I command you this day is not too hard for you....in fact it is quite close to you." If one applies oneself properly to the truth of G-d’s revealed word, i.e the Torah, then appreciating it becomes a simple matter. From that point onwards there are no real impediments or difficulties in achieving one's aim. In this respect, the fortitude of Abraham surpassed that of anyone before him, since during the preceding generations people had become progressively more corrupt until they endangered the survival of their species. Even the few whose conduct at the time of their respective deaths merited a suspended sentence had failed to look toward heaven for inspiration to recognise their Creator. They were content merely not to question the tradition that G-d had indeed created the universe. Noach was such a person. His righteousness was tamim, whole, meaning he continued to believe what Lemech his father had believed and what both his father and his grandfather Methuselah had taught him. He made no intellectual effort to understand the basis for this belief or to develop it so that it would influence his personality development. "IN HIS GENERATIONS," i.e. through successive generations his righteousness remained static, did not become dynamic. His heart was pure, but his intellect was not involved. In Deut. 18,14, we are told, "Be whole with the Lord your G-d," that we are to accept the truths taught by our prophets. This means in particular that the request of the Jewish people at Mount Sinai to have Moses talk to them and be the intermediary between G-d and them would result in a perfect and enduring faith. The belief resulting from the experience of revelation is called emunah of a temimut quality. There are two ways of acquiring this absolute faith. The easy way is study of the Torah, a method granted to the Jewish people. The other way is via intellectual analysis, the only method available to man prior to the revelation at Mount Sinai. This method does not only require the determination of the truth seeker, but active help from G-d Himself. Those who in their search for understanding of this truth also employ all their intellectual faculties, arrive at a far deeper and lasting understanding. This is why David told his son Solomon, "Now my son Solomon, know the G-d of your father, and serve Him with a whole heart, a willing soul" (Chronicles I 28,9). Abraham's tremendous achievement was that though he did not have the tradition of a Noach since both his father and grandfather had been pagans (Joshua 24,2), he began to develop this faith through an intellectual approach. At first, he concentrated on demonstrating the complete bankruptcy of the belief held by his contemporaries. Afterwards, having travelled as far as it is possible to travel by means of one's intellect alone, with the help of G-d’s Personal Providence, he arrived at that level of faith in his Creator which the Torah describes as "He believed in the Lord, and the Latter gave him credit for this" (Genesis 15,6). Later, at the time of his cirumcision, Abraham would be asked, "Walk in front of Me," to demonstrate a degree of faith that surpasses what his intellect can comprehend. In this way, he would outclass Noach who had only "walked with G-d," his faith only keeping step with his intellectual faculties, never exceeding them.
Since man has not been created to sit idle, with his hands folded in his lap, it is fitting that his activities should be commensurate with the lofty status he occupies in this universe. The philosopher Aristotele illustrates this premise by two examples. In the first example he describes the relationship of superior beings to their inferiors. In the second example he describes the relationship of the whole to its constituent parts. If an artisan ruins his reputation by failing to live up to what is expected of a man of his calling, how much more does man forfeit his claim to superior status in this universe if he fails to employ the talents with which he has been endowed? Every part of the human body is designed and exists for the performance of some distinct function. Failure or inability to perform this function, robs that part of the claim to be what it is commonly called. A blind man's eye can hardly be termed "eye," since the ability to see, to have vision, is part of the definition "eye." Once devoid of its function, such parts retain their names only in the sense that they have been supplied to their respective owners. When "eye, ear, legs" are described in Psalm 115 as being parts of the idols, the Psalmist goes on to say "may those that would use them be just as these parts are themselves." This means that since the individual parts of the idols, i.e. eyes, mouth, legs etc. cannot perform the functions they were meant to perform, neither will the idol perform its function to be a deity, a protective power for those who worship it. "KOL asher boteach bahem," the whole in which one places one's faith. The whole relies on its parts to each fulfil its function; only then can the whole be conceived of, as living up to its title. If individual parts of the idol lack power and do not demonstrate such power, the idol as a whole is powerless, a sham. When man's individual parts fail to perform the various functions assigned to them, the term "man" can no longer be applied to its owners except in the sense of the lowest common denominator. This is why David says "KOL asher boteach" with the vowel cholam on the letter kaf rather than with the vowel kamatz under the letter kaf. When Solomon in Proverbs 21,25, states "the greed or lust of the lazy person will cause his death, since his hands refuse to do what he is supposed to do," he refers to the same idea. Man's inclination to inactivity leads him to be labelled "dead," as we find in Berachot 18, "the wicked are called dead during their lifetime (already)." Because they refuse to carry out their tasks, they have reached death prematurely; death after all, is merely a state of ultimate inactivity. Another way of explaining the same verse is that the desires of the lazy people are weak, express a wish to achieve their goals effortlessly. Therefore, when the time for action arrives, they fail to heed "the requirements of the hour, his hands refuse to do their share." This in turn leads to their death. It is beyond question then that a special task has been reserved for man. In general terms this task is described at the end of the story of creation. "He placed him in a garden in Eden, to work it and to preserve it." (Genesis 2, 15.) This verse is a reversal of a previous statement (2,5) "there was no human being to work the soil." Our sages comment on Deut. 15, 18, "He will bless you in all that you do." This verse is necessary so that we should not think we might sit and be idle. (Ketuvot 59) "Idleness leads to boredom." It causes spiritual emptiness and degeneration. The Torah illustrated that if even a small part of you, such as your hand, needs to perform its function, the idea that man as a whole could remain idle is obviously wrong. Solomon used many examples to decry and deplore idleness, laziness etc. From the above premise it is clear that all activity which does not lead to attainment of the goals and purpose of the person who performs it, is a useless activity. Such an activity would not be considered better than no activity. (Moreh Nevuchim section three chapter 25) However, the effort and diligence expended in pursuit of all categories of activities whose apparent goals are measured in quantity, weight or size, no doubt fall under the heading of "useless activity." The reason this is so is, that they are never ending, boundless. Those who pursue them never find rest, as someone who moves in a certain direction ought to find when he arrives at his destination. If this is so, the intensity with which these objectives are pursued do not make man any less idle or despondent. It follows that man's true activities must be the achievements that can be measured in terms of quality, not those that are measurable in terms of quantity. Real acquisitions would be knowledge, moral qualities etc. These acquisitions would be truly praiseworthy. Pursuit of such aims elevates man from a state of want and inadequacy to one of ever ascending status, until all his desires reach the stage of fulfilment. (menuchah, creative rest) All worthwhile objectives have strict limits towards which the aspirant strives. It is this which the wise Solomon defines as the perfect state of man. He proceeds from the premise that the soul is active in accordance with its superior moral status. The key to man's achieving his perfection lies then in the activity not motivated by lust, greed and phantasies, but by his moral imperatives. This is evident from the Torah's description of man's task in the garden Eden, which was the result of G-d blowing a living soul into him. (Genesis 2,7) It was at the point that we are told that Adam was endowed with a soul, that the Torah tells us what is his task. The poel, driving force, was to be the neshamah, soul. This is also what we must learn from the opening portion of our Parshah. "These are the words that the Lord said to them. Six days work shall be performed etc." (Exodus 35,2-3) When viewing the entire panorama of human activities which G-d commanded each one of us, one understands that just as G-d imposed activities upon Himself from which He desisted once He had achieved His objective, (compare "for during six days He created the universe, and on the seventh day He desisted and had a respite."-Exodus 31, 17) so all who model themselves after Him, will seek out activities that possess the distinction that toil and effort expended on them leads to margo-ah, serenity of their soul and personality, does not leave them feeling exhausted, unfulfilled, empty. When David says "when you eat of the labour of your hands, you will be happy and well off," (Psalms 128,2) our sages in Berachot 8, state that the word "happy" refers to this world, whereas the words "well off" refer to the world to come. It is clear that such activities are difficult for man to achieve, as explained in Moreh chapter 34, section 1. We would like to add another factor to those mentioned by Maimonides, one that is equal in importance to all those enumerated there. Most people view the acquisition of apparent wealth as the major accomplishment in their lives. This attitude leads to these people being under great strain, it preoccupies them so much that they have little time and energy left for the performance of good deeds. (Aristotele ethics chapter 17, statement 7) The "good fortune" of amassing such wealth, prevents true wealth, real happiness. Perhaps then material wealth is not really a "good fortune," if it leads someone astray who started out being a tzaddik before he became wealthy. "Watch yourself.. lest you eat, become sated,...and your heart becomes boastful..and you forget the Lord your G-d." (Deut 8, 11-15) See our commentary in connection with the manna in chapter 41.
The Yalkut Shimoni on Ezekiel item 358, relates the following: "They asked 'wisdom' what is a suitable punishment for the sinner? 'Wisdom' replied "evil will pursue the sinners." (Proverbs 13,21) When they asked 'prophecy' the same question, 'prophecy' replied "the person who sins will die” (Ezekiel 18,4) When the asked ‘Torah', the answer was “he will bring an offering and obtain forgiveness." When they asked G'd, G'd said “let him repent and confess and he will obtain atonement,” as we know from Hoseah 14,2, "take with you words and return to the Lord” This is also the meaning of the verse in Psalms 25,8, “good and upright is the Lord, therefore He instructs the sinners in the path of life.” It is apparent that the sages wished to explain the four approaches possible to the problem of sin. Human 'wisdom' perceives it as related to the inadequacy of the sinner on the one hand, and the overpowering stature of the One sinned against on the other. Since the sinner is so lacking in worth, once he has sinned, he is perceived as automatically and irreversibly pursued by the evil that his sin has evoked. Rehabilitation is not conceived possible, because of the unbridgeable chasm between puny man and the great Lawgiver and Creator. Therefore, the decree in Samuel I- 2,31-33, envisioning the irreversible punishment that the house of Eli would become victim of. The next point of view, espoused by 'prophecy', incorporates an understanding of the human personality based on revelation, and appreciates that each individual is to be judged on his own merits without setting in motion a chain reaction of punishments involving untold future generations. Thus 'prophecy' sees the death of the sinner himself as the fitting punishment for his inadequacies. Similarly, Solomon says (Kohelet 3,8) "there is one that is alone, without a second one, he has neither son nor brother." It is to this statement that 'prophecy' referred, when it said that the sinner alone would die, neither his son or brother will have to bear the burden of the sin of the sinner. Compare Ezekiel 18,4. The father/son relationship between G'd and His people is stronger than the father/son relationship between biological fathers and their sons, because G'd is our common Father. "You are sons to the Lord your G'd." (Deut 14,1) G'd can restrict punishment to each individual nefesh, personality, not as human wisdom would assume, that all punishment would ipso facto involve also subsequent generations of the sinner. (Chapter 99 will deal in greater detail with the obligations of the subsequent generations to embrace Sinaitic laws.) This then is the answer of 'prophecy', inasmuch as it represents the highest spiritual and intellectual level man is able to attain on his own. However, considering that the study of Torah broadens man's horizon, the additional insight gained by study of Torah produces the answer "let him bring a sacrifice and atone," to our original question. All the Rishonim agree that this recipe for obtaining forgiveness will alert man to the nature and severity of the sin, since when he sees what happens to the animal, he will say to himself "here but for the grace of G'd, go I. "He will thus acquire a deeper reverence for G'd and His commandments. We observe how Cain, when G'd told him "the voice of your brother's blood cries out to Me," and the punishment decreed, (Genesis 4,11-13) became aware of the vastness of sin, until he himself admitted "my sin is too great to bear." Due to the severe nature of the punishment, the true nature of the sin is sometimes revealed to the sinner. Just as the drunkard who enters a bar and gets drunk, does not realise what is wrong with him until he is asked to pay for what he has consumed, so the sinner. Solomon, in Proverbs 23,31, puts it this way: "when he sets his eyes on the cup," i.e. when he drinks only what he can afford, instead of falling victim to the allure of the wine's colour," only then can he walk upright." The reason that the animal sacrifice does not normally atone for intentional sins, is twofold. 1) Not to advertise that people who enjoy good reputations are capable of forgetting their duties to such an extent that they sin deliberately. 2) When a superior being, one that possesses the gift of speech, sins, it can hardly expect that an inarticulate animal or worse, some lifeless object, could serve as compensation, atonement for his sin. Only the sinner himself can properly be sacrificed on the altar through repentance, fasting, confession, suffering and the performance of good deeds, as expressed by Isaiah 58. In that chapter, Isaiah describes the nature of a meaningful fast day. Michah,6,7, offers scathing criticism of those who are content to offer up their firstborn in atonement for their sins, when nothing less than their own lives would really be capable of atoning for them. Only the sinner's complete transformation can achieve atonement. Our sages also said concerning the house of Eli, that not sacrifices but only Torah and good deeds could bring about their rehabilitation. (Rosh Hashanah 18) When the fourth example of the Yalkut quoted earlier has G'd saying "let the sinner repent," that refers to the sinner who has sinned knowingly. Since G'd, in His goodness desires the rehabilitation of the sinner, He shows them the way. The precise nature of teshuvah, repentance is discussed further in chapter 100. The type of sacrifice involving atonement is not too difficult to understand then, whereas a second category including peace offerings, vows, gifts etc. is much more difficult to understand. In fact, they are so difficult to comprehend, that Maimonides in chapter 32 third part of his Moreh, writes that the purpose of these sacrifices is sublimation. We are to dedicate them to G'd rather than to a lesser deity, as had been commonplace among the pagans. According to Maimonides, none of these sacrifices has intrinsic value. Maimonides' attitude on these matters has been severely criticised by many scholars including Nachmanides, as is well known. All the arguments offered by those scholars were not new to Maimonides, of course. Nonetheless we find his commentary inadequate. The same applies to the arguments of Yehudah Halevi in the Kuzari. (I have omitted the author's detailed rebuttal of Maimonides' arguments as well as his rebuttal of Yehudah Halevi's arguments. Ed.) We prefer to think that animal sacrifices, even when not for the purpose of atonement, help man to perfect himself through appreciation of the the why, where, how and what he is instructed to offer. In other words, there is a symbolism in the legislation pertaining to each category of sacrifice. Also the nation as a whole is strengthened by the offerings of the communally paid for sacrifices prescribed in the Torah. Just as the nefesh chayah, "soul" of man is distinct from his "physical life force," so is the food required for the former distinct from the food required by the latter. The former derives its sustenance from matters spiritual, as shown by Moses who went without food or drink for forty days at a time while on Mount Sinai on three separate occasions. Every se-udat mitzvah, a meal occasioned by a mitzvah celebration, contains elements designed to fortify our "soul," feeding the spiritual part of us from the sanctified portions of such a meal. The partaking of food primarily designed for our bodily needs, also strengthens the spiritual part of us if the circumstances and intent causing such food to be consumed are related to the performance of G'ds will. If we eat-for instance- in order to be better able to serve G'd, then our "soul" automatically derives sustenance from such eating. (see Proverbs 23,1-3. Compare also chapter thirty two.) The presence of G'd is assured not because we feed the shechinah, but because through our proper intent and care when offering sacrifices (i.e. feeding our national "soul") we become fit for the shechinah to continue to reside near us. This is the rey-ach nicho-ach lashem, the sweet smelling odour to G'd, that results whenever "My will" is done. (see Sifrey on Parshat Pinchas.) Since the Torah does not state the reasons explicitly, the first of the princes (Numbers 7) was especially complimented on having perceived some of the functions of the sacrifices on his own. (compare Midrash Rabbah Numbers 17 "Rabbi Pinchas ben Yair said etc.")
The Torah states that man became a human being after G'd had imbued him with nishmat chayim, which Onkelos renders as "a talking spirit." Clearly, he refers to the internal spirit, the thought process leading to speech. Kohelet 1,16, "I spoke with my heart," reflects the same idea. Speech is a mechanical process, merely reflecting and relaying the thought process that has preceded it. Adam had already possessed the power to reason. What G'd had added was the means to communicate his thoughts. Scripture provides ample proof for this interpretation. When G'd said to Moses "who gave man a mouth, or who made him dumb, deaf, seeing or blind?" (Exodus 4,11), it is clear that the power to express thoughts is part of the definition of being a human being. A deaf/mute is not obligated to keep the commandments of the Torah since he is not able to communicate his thoughts or have thoughts communicated to him. He is an incomplete human being.
When striving to achieve his potential, man must look beyond himself and attempt to act as if he had become a partner in what he is striving for. When king Saul listened to the people and allowed Agag to live, his error was that he was too aware of his own shortcomings and not sufficiently aware of the lofty position he occupied by reason of being king of Israel, G'ds holy nation, (compare Samuel I chapter 15) Concentrating on the Divine, which constitutes part of man's roots, is the antidote to dwelling on one's mortality. The latter is depressing, whereas the former is elevating. G'ds imperative "be holy, for I am holy," means "do not use the fact that you are in a mortal shell as an excuse not to strive for the ultimate you are capable of." This seems to conflict with the view expressed by Akavyah ben Mehallalel in Avot 3,1, who states "look at three things and you will not become a sinner. Your origin, i.e. a smelly drop of semen; your destiny, i.e. a place of dust and worms; the celestial tribunal before which you will have to give an account of your life to the Almighty." Surely, a person who is imbued with that outlook is apt to become rather permissive with himself, telling himself that nothing much can be expected of him seeing he is of such lowly origin and headed for such a miserable destiny. This also seems to be what Job argued when he justified his despair saying: "man, the product of woman, of short lifespan and excess of trouble, anger etc." (Job 14,1) Did not Samuel say to Rav Yehudah (Eyruvin 54 ) "smart one, eat and drink while you can, since the world we will depart from is like a feast." Even though the parable may tell us to seek the permissible pleasures of life while we are still here to enjoy them, it is certainly a public pronouncement totally different from that of Akavyah ben Mehallalel. In fact, since man's sins are rooted in any or all of three types of motivations, "jealousy, sensual desire, quest for honour and glory," the considerations Akavyah asks us to bear in mind, will act as brakes to any of the aforementioned causes of sin. How can a person be haughty, seek glory, when he considers his lowly origin?- How can a person be consumed with desire to gratify the urgings of his flesh, when he knows all too well that he will soon return to dust, and his own flesh will be food for the worms? How can one be greedy and jealous of someone else's possessions, when one knows full well that all these possessions will be left behind? How can one indulge the flesh when one knows one has to render an accounting of how one spent one's time down here? While Akavyah seems to make a good case, superficially, his arguments can be countered nonetheless. If one will turn into dust and worms, what judgment is there to be afraid of? If one's origin is low, so is everyone else's; how could this be a deterrent to sin then? Pride, i.e. being vainglorious, may reflect merely one's achievments, not one's origin! Why does Akavyah describe the fate of the corpse? It would have been simpler to say "we are all headed for death!" Is not the fact that one has to die a sufficient deterrent? In Kohelet 9,10, Solomon has already said "whatever you are able to do, do it with all your might; for there is neither action nor reasoning nor knowledge nor wisdom in she-ol, [the place] that you are going to." Since your body is finite, all that is connected with it comes to an end when your body dies. Akavyah, however, reminds us that we should consider the elevated part of man, not desecrate it or debase it. To this end, the considerations he suggests to keep in mind are very helpful. It is only the body that is lowly, just as it is only the body that turns into dust and worms; the soul, the Divine part of our roots will live on and have to give an accounting of itself. All phenomena in nature share three criteria. A) They are all observed in their present stage of development, evolution. B) They have all undergone some metamorphosis before they reached their present stage. C) They all appear in a certain format. Remembering these three facts, Rabbi Akavyah says will help one avoid sin. 1) Considering that one's raw material is only matter. 2) Considering that all matter is in a constantly changing state, not enduring as such. 3) Considering that one's format is "in the image of G'd." When considering all these factors combined, remembering the Divine part of our format helps to give us the proper perspective on life. Akavyah's warning then is not to let the yetzer hara mislead us into thinking that because our bodies are transient and our origin insignificant, we are not losing anything by enjoying the pleasures of life, but to remember that there is another part of us that transcends the body, and which we may place in jeopardy if we do not act properly. If the body is subject to metamorphosis, how much more so the soul. Death of the body as an end to existence is quite an illogical premise then. Death is merely a transition to another state, not a final disposition, extinction. It is this thought that is the rationale underlying all yirat chet, fear of sin, the knowledge that there is no escaping the consequences of one's actions. When the Mishnah in Ediyot 5,6-7, describes this same Akavyah as a person possessed both of great wisdom and fear of the Lord in the highest degree, it only shows that the author of the statement quoted in Avot, himself lived in accordance with his own philosophy. He is reported to have declined the highest office in order not to compromise what he believed to be the truth. He preferred to be called a fool, rather than appear wicked in the eyes of G'd by recanting publicly something which he believed privately. He who gives people cause to suspect him of wrongdoing, cannot be well liked in the eyes of the Lord. This is what Rabbi Chaninah ben Dotha had referred to in the opening quote from Tractate Avot. People of Akavyah's caliber require wisdom to help them distinguish true integrity. This is the reason that they are granted such wisdom. If, however, people want to employ their wisdom for ulterior personal motives, they are not really in need of such wisdom. Therefore, it will not endure, they will lose it. G'd does not endow people with the talent to deny their fear of G'd. In the words of the psalmist, Rabbi Chaninah's statement is "the beginning of wisdom is fear of the Lord, ensuring good intelligence for those who practice its dictates." (Psalms 111,10.) Those who act in accordance with that wisdom will find that their intellect stands them in good stead. When that psalm continues "his fame will endure forever," this is parallel to the statement in Avot "those whose deeds are more numerous than their theoretical wisdom will enjoy enduring wisdom." Anyone whose fear of the Lord is his priority number one, will try and do more than his wisdom dictates. He will do both what his own wisdom dictates and what his mentors have taught him to do. Those people who invert the process are described by the Rabbis as being like builders who have provided doors, but lack the house to put them in. What good are doors when you do not have a house?
The shemittah sabbatical agricultural year legislation, referred to in the Torah in several places, (Parshat Mishpatim, Behar, Re-ay) is therefore of extreme importance. Disregard of it brings in its wake a host of punishments including national exile. This is somewhat difficult to understand, since if the purpose of the legislation is agricultural, i.e. teaching us that working the soil in rotation restores the earth's fertility, non observance would produce poor crops and be a punishment in itself. On the other hand, it is difficult to fathom why G'd should be more jealous of the state of the earth, than of sins which appear far more serious. It seems therefore, that the shemittah legislation is to alert us to the important truth that ownership of the land is an asset to our development towards our national and individual spiritual goals only, when such ownership is used in the way the Torah wishes it to be used. Just as the week, i.e. six working days plus one Sabbath testify to the fact that there is one Creator, so do six years of work on the land plus one year of rest, shemittah, remind us that ownership rests with G'd, and that we have to fulfil His commandments. Once one accepts that creation had been ex nihilo, it follows that the Creator is entitled to be the lawgiver. The Torah spells out that the purpose of shemittah is "for G'd," and that our function in taking advantage of the land is basically le-ochlah, to fulfil our physical needs, not as in the case of the gentile, our greed. Chamor, the king of Shechem refers to the purpose of land, when he describes it as "being capable of accomodating all the requirements of the sons of Jacob." (Genesis 34,21). This is an attitude which is quite different from the Torah viewpoint. The requirement in that year to release all monetary debts, is a further clear indication that material wealth must never be allowed to become an end in itself. The seven times seven years yovel legislation is representative of an entire "world," a complete cycle. "He shall serve him le-olam, means until the completion of the cycle, until the yovel year. This is a reminder to man that just as he has to return to the earth at the end of his life, so the idea of a rejuvenation of the land, restoring it to original ownership, keeps alive the idea that we ourselves are not on this earth litzmitut, permanently. The commandments concerning treatment of "slaves" who had become such due to having lost their financial independence, is stated here to enlist our empathy. Once we have realised that our own hold on life is tenuous, that our possessions are transient, we can appreciate better that the "slave" deserves humane treatment from us. The same applies to the laws governing unfair financial dealings, overcharges etc. The fact that G'd is prepared to demonstrate that He supervises our welfare by providing excess yield by our fields in the year preceding the shemittah, is further encouragement to observe the commandment. Ignoring the shemittah, legislation then, expresses disregard of our entire philosophy. This is why the consequences are commensurate, not disproportionate to the sin committed. The Talmud Erchin 30, draws our attention to the fact that the consequences of disregarding even regulations that are only peripheral to the actual shemittah observance, can be most severe. If someone deals in produce that has been grown illegally during the shemittah year, he may wind up having to sell himself into slavery to keep body and soul together. Our long national exile is due to our having failed to observe the shemittah legislation.
The five hymns of praise David sang on account of the five worlds he lived in, as described in our opening Midrash, refer to the following. 1) Being a creature born by woman of material that came into existence by a joint undertaking of G-d and Earth (nature), he gives thanks for his superiority to all other living creatures in the creation of which G-d was only marginally involved. 2) Once having seen the light of the world, man who faces the sky, stars etc. is superior to the beasts whose eyes are trained only towards the ground, the earth. Man learns to appreciate the works of G-d through his upright posture. 3) The third world, though metaphorically described as "suckling on his mother's breasts," refers to the study of the Torah. If the Midrash had referred to the actual breast of the mother, then that stage should have been mentioned as phase two in man's development, not as phase three. 4) The fourth world is the experience of seeing the wicked receive their deserts. 5) The fifth world is the day of death; it is the realization that death of the body does not represent the disintegration of one's personality. For all these insights David sang hymns, praises to the Lord. This, then, is what Solomon referred to when he said, "She opened her mouth with wisdom, and the Torah of kindness is on her tongue" (Proverbs 31,26). The verse "The Lord fashioned man, dust from the earth, and blew a soul of life into his nostrils, whereupon man became a living creature" (Genesis 2,7) describes the entire process of how man was created as matter. The "soul" is something which is at first a neutral force, later on a force with certain characteristics.
Our conduct vis a vis G'd is based on the very same principles. Some people expect G'd to do their bidding, relying on their merit and presenting their claim to G'd. Once these merits have been exhausted, they appear before G'd pleading their case through prayer. Concerning these two groups of people, the Psalmist says "Moses and Aaron of His priests, and Samuel who called on His name,” meaning the former have deeds to their credit, the latter employed the venue of prayer. (Psalms 99,6) However, when the desired response to having employed the first two methods is not forthcoming, many of us resort to the third and unacceptable means of securing our demands. Kings, both of Yehudah and Israel, are prime examples of how the attempt to secure one's end by illegal means failed in the end after approximately five hundred years, during most of which G'd exercised almost inexhaustible patience. Despite our long exile, despite the fact that all the dire prophecies of the Torah and prophets have been fulfilled, Jeremiah holds out hope for the rejuvenation of his people and their eventual redemption. He stresses that the goodness of G'd will become evident especially to those who keep their faith in the coming of the saviour, providing such a person works actively for the coming of this redemption. "The Lord is good to those who trust in Him, when they seek Him out." (Lamentations 3,25) In this vein Jeremiah paints a picture of hope and confidence even amid the ruins in which he laments our lost glory. Similarly, Isaiah, when predicting doom, reinforces our hope of ultimate redemption with rousing visions of a rejuvenated G'd fearing Jewish nation. (chapter 40)
And finally comes the sound of the shofar, piercing our defences, a wordless cry in a religion of words, a sound produced by breath as if to tell us that all life is a mere breath – yet breath is nothing less than the spirit of God within us: “Then the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a living being” (Bereshit 2:7).
God placed them in the expanse of the heaven – The difference of opinion between the Sages of Israel and the Greek scholars, regarding whether the heavenly sphere is fixed in its place and the stars and constellations move in their orbits, or the stars and constellations are fixed in their positions and the heavenly sphere moves, has existed from the era of the Tannaim, as recorded in Tractate Pesachim. (Pesachim 94b. See page 40 above.) The view of our Sages is that the heavenly sphere is fixed and the stars and constellations move…. This conception is supported by the narrative that states first, “and God made the two great luminaries,” and only afterwards, “God placed them in the expanse of the heaven.” It appears from this passage that the luminaries are a unique creation and not merely part of the heavens. To explain: Were one to say that the luminary moves in its orbit and the heavenly sphere is fixed, it is understandable that the luminary is a separate entity from the heavens, and revolves on the surface of the heavens. A parallel to this exists with regard to the creation of man, concerning which it is stated, (Bereishis 2:7.) “God the Lord formed man,” and only afterwards, “God the Lord planted a garden… and placed man there.” (Ibid. 2:8. I.e., just as man was first created and then placed in a different location, the moon was first created and then placed into its orbit.) If, by contrast, one would postulate that the luminary was fixed in the heavens and the heavenly sphere revolved, the luminaries would be part of the essence of the heavens. Otherwise, were one to postulate that the luminaries were separate entities implanted into the heavenly sphere, as it were, the substance that previously existed there would be nullified. That theory runs contrary to logic. (According to this theory, the luminaries would be displacing other matter.) Instead, one would be forced to say that the luminary is part of the sphere, it is just that God in the power of His wisdom made that portion of the heavenly sphere luminous. If that is the intent, the sequence “He made the two great luminaries” and only afterwards “God placed them in the expanse of the heaven,” is problematic…. “Placing” could be interpreted as distinguishing them and granting them honor, as in the verse, (Shmos 6:1.) “I placed you as a judge for Pharaoh” and “I will place him as prominent.” (Tehillim 89:28.) …
A man who has instructed another in any subject, and has improved his knowledge, may in like manner be regarded as the parent of the person taught, because he is the author of that knowledge: and thus the pupils of the prophets are called “sons of the prophets,” as I shall explain when treating of the homonymity of ben (son).
It is well known to every philosopher that the principal causes of production and destruction, after the influence of the spheres, are light and darkness, in so far as these are accompanied by heat and cold. For by the motion of the spheres the elements intermix, and by light and darkness their constitution changes. The first change consists in the formation of two kinds of mist; these are the first causes of meteorological phenomena, such as rain: they also caused the formation of minerals, of plants, of animals, and at last of man. It is likewise known that darkness is the natural property of all things on earth; in them light is accidental, coming from an external cause, and therefore everything remains in a state of rest in the absence of light. The Scriptural account of the Creation follows in every respect exactly the same order, without any deviation.
We must also consider the four different terms employed in expressing the relations of the heavens to God, bore (Creator), ‘oseh (Maker), koneh (Possessor), and el (God). Comp. “God created the heaven and the earth” (i. 1); “In the day that God made the earth and the heavens” (ii. 4); “Possessor of heaven and earth” (xiv. 19); “God of the Universe” (xxi, 31); “The God of heaven and the God of the earth” (xxiv. 3). As to the verbs, konen, “he established,” tafaḥ, “he spanned, “and natah, “he stretched out,” occurring in the following passages, “Which thou hast established” (Ps. 8:4), “My right hand hath spanned the heavens” (Isa. 18:13), “Who stretchest out the heavens” (Ps. 104:2), they are included in the term ‘asah (“he made”); the verb yaẓar, “he formed,” does not occur in reference to the heavens. According to my opinion the verb yaẓar denotes to make a form, a shape, or any other accident (for form and shape are likewise accidents). It is therefore said, yoẓer or, “Who formeth the light” (Isa. 14:7), light being an accident; yoẓer harim, “That formeth the mountains” (Amos 4:13), i.e., that gave them their shape. In the same sense the verb is used in the passage, “And the Lord God formed (va-yiẓer) all the beasts,” etc. (Gen. 2:7). But in reference to the Universe, viz., the heavens and the earth, which comprises the totality of the Creation, Scripture employs the verb bara, which we explain as denoting he produced something from nothing; also ‘asah (“he made”) on account of the general forms or natural properties of the things which were given to them; kanah, “he possessed,” because God rules over them like a master over his servants. For this reason He is also called, “The Lord of the whole earth” (Jos. 3:11-13); ha-adon, “the Lord” (Exod. xx., 3:17). But although none can be a master unless there exists something that is in his possession, this attribute cannot be considered to imply the belief in the eternal existence of a materia prima, since the verbs bara, “he created,” and ‘asah, “he made,” are also employed in reference to the heavens. The Creator is called the God of the heavens and the God of the Universe, on account of the relations between Him and the heavens; He governs, and they are governed; the word elohim does not signify “master” in the sense of “owner”; it expresses the relation between His position in the totality of existing beings, and the position of the heavens or the Universe; He is God, not they, i.e., not the heavens. Note this.
Before God-Elohi”m took him, on that same day he pulled himself together (Heb.: ahz-eer gahrmei—This phrase is difficult to translate. Reb Itzele seems to have used an initial alef preceding an Aramic word as a reflexive indicator—doing something to oneself. Z’eer could be translated as compact, draw together, or young. So the first word of the phrase could mean “caused himself to be compacted”, or “rejuvenated”. Gahrmei could be translated as “his bones” or “himself”. So I’ve translated it as “pulled himself together”. It might also have been translated as “revived himself”. I’ve guessed as to its meaning.) and set his face with a quiet voice, a speaking soul-Ruakh (Paraphrasing Onkeloos’s translation of neffesh chaya in Bereshit 2:7) , arising from a living soul-Neshama. And this is what he (OBM) said: “Ahf B’ree (Heb.: ahf bree—The name of the angel responsible for rain. Rav Chayyim refers to his son by this most affectionate name.) will make an effort to publish the essays quickly. And you, my son, know that although I did not merit to learn (Rav Chayyim, though a truly great scholar, considered his level of knowledge to be small.) , heaven rewarded me to teach others, and to cause involvement with Torah to persist. Truly, even if I didn’t merit holding God in fear/awe[*] perhaps heaven will consider me meritorious enough to accept my words in these essays, so that they cause fear/awe of God and unsullied service to take root in the hearts/minds of those upright hearts/minds who seek God’s ways (Paraphrasing Divrei Ha-yamim 1 16:10) .” These are the words that he spoke to me.
Also, the three components (Neffesh, Ruakh and Neshama) of man himself are not given the power of elevation and connection of all the worlds and among themselves, until they descend into this world of action in the body of man, as is written (Bereshit 2:7): “… and He breathed into his nostrils a soul-Nishmaht of life… ” into the body of man, then “and the man became a living soul-Neffesh” of all the worlds, as mentioned above in chapter 4.
And speech, it is in the category of Ruakh, as is written (Shmuel Bet 23:2): “God’s spirit-Ruakh spoke within me,” and (Yeshayahu 11:4) “with the spirit-Ruakh of his lips,” and as Onkeloos translated on the verse (Bereshit 2:7): “and the man became a living soul-Neffesh”: “a speaking spirit-Ruakh”. And so it appears to the eye that with each speech action, a person’s mouth emits a spirit (Heb.: ruakh) and vapor (Heb.: heh-vel) . And the abode of the Ruakh, its essence and origin is in the heart, for speech’s spirit and vapor, its essence and origin arises from the heart.
However, the matter that is referred to by the term “breath”, the intention is not man’s breath, rather [it is] as metaphor for His breath (blessed be His name), as is written (Bereshit 2:7): “…and He blew into his nostrils the breath (Heb.: nishmaht) of life”.
And it is explained thusly in the Raa-ya M’hemna (Nahso 123:2 on Bereshit 2:7: “And He blew into his nostrils the soul-Neshama of life…”)—“Regarding this it commented (Bereshit 28:12): ‘and he dreamed and behold, there was a ladder…’, that the ladder is certainly the soul-Neshama of life…”, refer there [for more details]. “And behold, angels of God-Elohi”m ascend and descend on it”—as I wrote previously at length, that she, the living soul-Neffesh of the worlds and the powers and the heavenly angels, that all of their ascents and descents and all of their behaviors in every instant, are dependent only on the direction of the actions, speech and thoughts in man’s body in each instant. (That it was written “ascending” first and after that “descending”, is because the primary role of man is to first cause each world to ascend from lower to higher, and afterwards the energy is drawn from higher to lower.) Until finally we behold that God-YHV”H (blessed be He) is positioned above it, as mentioned previously.
And from this will be understood what is written (Bereshit 2:7): “And God-Elohi”m formed man [from] dust..., and blew into his nostrils the soul-Neshama (Man’s soul consists of multiple parts. The Neffesh is the lowest part; it animates the body, allowing movement and action. The Ruakh is the next higher part; it relates to speaking. The Neshama is next higher; it relates to thought. They are rooted in successively higher spiritual worlds. Whenever a term is translated with the generic term “soul” we will also include the specific Hebrew term.) of life, and man became a living soul-Neffesh.” The plain meaning of the text is definitely according to his translation: “and it was within man a speaking soul-Ruakh”, desiring to convey that when he was just a body, he was still actually dust without any life or movement. And when the soul-Neshama of life was blown within him, then he became a living person able to move about and speak. Refer to Nakhmanides’ (Nakhmanides is Rabbi Moshe ben Nakhman (the RaMBa”N).) commentary on the Torah.
And by way of this will be understood what they (OBM) said in Bereshit Rabba chapter 12, and in Va-yikra chapter 9, that the Holy One blessed be He did not desire to interject [the quality of] envy into the Creation Event, and during the first day He created heaven and earth, and during the second the sky, and during the third “send forth vegetation,” and so in this manner during the fourth and fifth, and during the sixth he intended to create man. He said: If I create him only from the heavenly [plural] there won’t be peace on the earth, and if I create him only from the lower [plural]…; rather, behold, I create him from the heavenly [plural] and the lower [plural], ...“dust from the ground, and breathed into his nostrils a breath” (Bereshit 2:7).
(And a wise man will understand this easily, that it is also the same situation (metaphorically) in the root of things above, according to the secret of the “supernal man”. (For some information regarding the secret of the “supernal man”, see the section of the Idra that Rav Chayyim cites here.) Refer to the Idra Rabba 141:2 in the verse: “And God-YHV”H/ Elohi”m formed the man...” (Bereshit 2:7) regarding the secret of the “supernal man”. And it concluded with: “And all this, why? To exclude and include within it the most hidden of the hidden, to the extreme of all the hidden, that it is written: ‘And He breathed into his nostrils a breath [soul-Neshama] of life’, a soul-Neshama upon which the existence of all the upper [plural] and lower [plural] are dependent upon that soul, and are sustained from it [fem.]. “And the man became a living soul-Neffesh”, to be influenced by and to enter into the rectifications in this manner, and to draw that specific soul-Neshama from level to level until the last of all levels, so that soul-Neshama would be present in all and flow into/through all”, refer there.)
And the context is that the service of prayer is in place of the sacrificial service.[*] And just as the matter of the sacrifice was to elevate the soul-Neffesh of the domesticated animal above, and for that reason the accomplishment of the atonement was dependent on the throwing of the blood (it being the soul-Neffesh)—and so too the consumption by flame of the inner organs (Heb.: hahk-ta-raht ha-ee-moo-rim) , their main point being the intention of elevating the soul-Neffesh—so too, the main intent of the matter of prayer is to elevate and to deliver and to attach his soul-Neffesh above (Rav Chayyim states clearly that the purpose of prayer is to attach one’s soul to its root above.) . For a person’s power of speech is called soul-Neffesh, as is written (Bereshit 2:7): “and the man became a living soul-Neffesh”, and Onkeloos translated it as “a speaking soul-Ruakh”. And so it appears to the eye that with every word that a person speaks with his mouth, what comes out of his mouth are his heart/mind’s moving air and vapor. And speech is the fundamental expression of a person’s soul-Neffesh, it being the unique capacity that people have over animals. That being so, every word that comes out of a person’s mouth is the power of and a part of his soul-Neffesh.
Our Sages taught – one does not stand up to pray while immersed in sorrow, nor in laziness… [Berachot 31a] Prayer must cause the powers of the soul to occupy themselves with pure insights and the powers of the body to occupy themselves with good deeds. (By pushing both conception and action toward perfection, prayer becomes the primary tool for actualizing the good in the world which is “not yet.” See notes 2 and 11 above.) Therefore, one must align the powers of body and soul so they are fit and suitable to receive the wholeness of the impact of prayer. One must forestall sorrow, that it not weigh down the powers of the soul, preventing them from rising to comprehensions pure and clear; and laziness, that it not prevent the powers of the body from strengthening themselves for good deeds. Then one will be ready for the additional perfection aroused through prayer. …and not while immersed in levity, nor in chatter, and not while immersed in frivolity, or in idle speech. [ibid.] Wholeness in prayer must be preceded by four inner conceptions (See note 46 for a definition of this critical term.) . First is the awe of G–d, which is the opposite of levity. Levity diminishes awe, even awe for the honor of the one who is himself laughing, as the wise man said “one filled with levity diminishes respect for their honor.” Second, that the essential wholeness of the soul lies only in her inner happiness (The Hebrew language is word poor relative to other languages. Therefore, if one wants to communicate nuances of meaning they must access the referential usages of a word in the context of the wholeness of Hebrew literature rather than simply use synonyms. The word happiness is an interesting exception to this rule, with its many synonyms. It seems to me from the context of its first appearance in Leah’s naming of Asher in Bereshit 30:13 that osher is the particular happiness which derives from abundance. See R’ Shimshon Raphael Hirsch’s comment on Bereshit 30:13. As Rav Kook uses this particular term for happiness three times in this section, it bears reflection on the role played by the joy which derives from abundance as a preparation for prayer. Prayer is a posture of inner malchut, kingship, of embracing a conception of creation which flows from within - “this is the glory of royalty, for because of one’s joy that he is king, he lacks for nothing.” R’ Menachem Mendel from Kotks. Shem mi-shmuel, Sefer Bereshit, Vayera pp. 152, 156) , in her recognition of her glory and perfection when she delights in G–d and is illuminated by the light of consciousness and awe of G–d. Therefore, since the inner happiness of the soul comes through meditation with herself, at the time of prayer one should distance any situation which attests to wholeness acquired from outside of the soul. And this is the basis of all conversation – to find happiness with others and not within oneself. Third, that actions must be founded on a complete conception of the awesomeness of G–d. Therefore one must hold back from frivolity, because the basis of frivolity is behavior that is in opposition to one’s own insights. Fourth, one must conceive the precious value of speech. Through this the value of prayer will be impressed on their soul, by valuing the power of that which makes humanity exceptional (See Onkelos on Bereshit 2:7, and Rashi 2:7. See also Sefer Kuzari 1:35 which defines the essence of the human being as the speaking creation) . Therefore, distance yourself from idle words that teach one to disparage the value of speech, which is fit to be honored and cherished.
When it refers to man it says: וייצר יהוה אלהים את־האדם עפר מן־האדמה ויפח באפיו נשמת חיים And God formed man from the dust of the earth. He blew into his nostrils the breath of life (Genesis 2:7)
It is, therefore, to be noted that the first place where they infer the resurrection is in Genesis 2, where the Holy Scripture, dealing with the formation of Adam, says: וייצר יהוה אלהים And A. God formed (Adam) (Since God's names are sacred, many authorities break the names up or shorten them with acronyms to avoid misuse, possibly based on Hosea 2:19: "...and they shall never call me by my name" (See R. David Nieto, On Divine Providence, p. 178). Based on Sephardic tradition, Menasseh Ben Israel sometimes uses “ A. “ instead of the full spelled name. This was commonly done in the sixteenth and seventeenth centuries by men of genius whose contribution is based on the absorption of tradition, not innovation. This name is the logical outcome of the existing rhetoric at the time and emerged as a hieroglyph or symbol that represents with the superior angle of the letter A the perspective of the Providence of God overseeing from above, e.g. "A. deserted the land, A. does not oversee" (Ezekiel 9:9). See Book 2, Chapter 3, Other sources of Invention, 90a, Tractate on Rhetoric (1665) by R. Raphael Aguilar.) (Genesis 2:7)
Third, which means, the two times of the child's formation in the mother's womb, that is, until the seventh month (fetus), and the ninth month (baby); as philosophers claim for other reasons, which can be omitted here. (Rabbi David Kimhi (Radak) on Genesis 2:7, 4.)
It means that if glass, being such a useful material, is altered with the breath of man, being made with that breath, if it breaks, it can be melted and remade, so too the human body that was made with the breath of God: ויפח באפיו נשמת חיים And breathed into his nostrils the breath of life (Genesis 2:7) After it is dissolved, it is remade again.
Man and the breath of life within him 25. The explanation clarifies the verse, “And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7). We find that two things were formed here, which are the man by himself and the living soul by itself. The verse teaches us that man was first created as dust of the ground, that is, an aggregation of a certain number of molecules, which comprise man’s essence, that is, his ‘desire to receive.’ This force of the desire to receive is present throughout the molecules in existence, as we explained above (section 15) that the four categories of inanimate, plants, animals, and humans, were created and originated from them. In that respect, man has no advantage over the other parts of Creation. This is why the verse states, “dust of the ground.”
Just as the tailor makes a garment according to the form of a person’s body, so HaShem-יהו"ה, blessed is He, made the body, which is the garment for the soul, in the form of the image of the soul. That is, He made 248 organs plus 365 veins and arteries that connect them. The blood and life-force surge from organ to organ by means of these arteries that are similar to pipes. Once the body was formed, HaShem-יהו"ה blew the spirit of life into it. (Genesis 2:7) This spirit is comprised of 248 spiritual organs and 365 spiritual veins that are invested within the 248 organs and 365 veins of the physical body. With this, the organs of the soul act through the organs of the body, which are their tools, like an axe in the hand of the lumberjack. Proof of this, is the fact that the physical organs only perform their functions so long as the soul resides within them; the eyes see and the ears hear etc. However, upon the departure of the soul, the eyes dim and all sense and feeling vanishes from the 248 organs.
Vav is also the nose adorning the face, of which it is written (Genesis 2:7) "The Lord God created (Vayiitzer)", shining white and red. This nose going on the straight path is the nose of truth, for were it not on the true path it would be not be a seal of the King. Therefore, the image of the Queen has the nose straight on her face, where the two nostrils are the two true prophets. The mouth is the daughter of the Queen, and in it is the tongue of erudition (cf. Isaiah 50:4), which is Righteousness, of which is written (Song of Songs 4:3) "Your lips are a thread of scarlet, Your mouth is lovely -" in Torah. The mouth is the totality of all: it contains sound and speech, which are [the divine letter] Vav and Hei, and it contains breath, which is Hei, and the still, small mouth is Yud. [Therefore, the mouth is] adorned with the divine name, and this is the meaning of "Your lips are a thread of scarlet, Your mouth is lovely."
And when She joins with Him, She is made into a segol (ֶ) . That which was tzereiy (ֵ) , is made into tziyeyr (depicted) . It is this that is written: (Gen. 2:7) And Y”Y ELQYM formed (yiytzer) the human, dust from the ground... etc.
‘Smelling’ is in the lung, which emerges to the nose, of it is stated: (Gen. 2:7) ... and He blew into his nose, the breath of (nishmat) life.
Rabbi Yitzchak opened with the verse, "And the dust returns to the earth as it was, and the spirit returns to Elohim who gave it" (Kohelet 12:7). Come and behold, When the Holy One, blessed be He, created Adam, He took the dust from the place of the Temple and built his body from the four directions of the world, each of which gave him strength. Later, He poured the spirit of life upon him, as it is written, "And breathed into his nostrils the breath of life" (Gen. 2:7). Then he stood up and knew that he comprised both high and low; he cleaved to Hashem and knew the supernal wisdom.
And come and see the mystery of the subject, that in every place where Adam is mentioned here, it is only mentioned [together] with the Holy Name, which is fitting in this way, because Adam has only been mentioned with what is fitting for him. And what is fitting for him? The Holy Name. As is written (Genesis 2:7) "And HaShem God formed the Adam", with the full name which is "HaShem God", as is fitting for him, and because of this Adam is here only mentioned with the Holy Name.
"Let there be" (יהי) is not written [in Genesis 1:11-12]. We read Yod, lower Yod, "And He formed" (וייצר) [Genesis 2:7] upper Yod, lower Yod, (יהי) ("Let there be") upper Yod, lower Yod. He between them. The summa of completeness. Complete, but not in every aspect. This name is uprooted from this place, and it is planted in another [place], it is written "And HaShem (יהוה) God planted" [Genesis 2:8].
Midrash Ha'Ne'elam "And these are the generations of Isaac, Abraham's son, Abraham begot Isaac" (Gen. 25:19). Rabbi Yitzchak began the discussion with the verse: "The mandrakes give a fragrance..." (Shir Hashirim 7:14). The sages taught that in the future, the Holy One, blessed be He, will raise the dead and shake the dust off them. As a result, they will no longer be made of dust, as they were when first created from dust, which does not endure, as it is written, "And Hashem Elohim formed man of the dust of the ground" (Gen. 2:7).
those in whom was blown the breath [of life], (See Genesis 2:7. The final touch of Adam’s creation is described with the words, “And [God] breathed into his nostrils the breath of life.”)
It reassures, with its drops, those in whom was blown the breath [of life], (See Genesis 2:7. The final touch of Adam’s creation is described with the words, “And [God] breathed into his nostrils the breath of life.”)
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens” (Genesis 2:4). “These are the outgrowths [toledot] of the heavens and of the earth when they were created” – it is written: “Behold, these are but the edges of His ways…” (Job 26:14). Rav Huna said: All the things that you see are just the edges of the ways of the Holy One blessed be He. “Behold, these are but the edges of His ways, and how a trace is heard about Him; who can investigate the thunder of His might?” (Job 26:14). Rav Huna said: Thunder, when it emerges in its full force, no creature can understand it. “Who has investigated?” is not written, but rather, “who can investigate?” Clever people may have vague knowledge or ideas about it, [but even they cannot understand it fully]. Rav Huna said: If you are unable to understand [even] the workings of thunder, is it not all the more so for the workings of the [whole] world? That is a rhetorical question. If (This paragraph is an exposition on the verse “What is man, that he should come along after the King, after they have already done something?” (Ecclesiastes 2:12). The Midrash will soon explain why the verse says ‘they.’) a person says to you: I can understand the workings of the world, say to him: ‘If you are unable to understand even a flesh-and-blood king, are you able to understand the King of kings, the Holy One blessed be He? That is a rhetorical question.’ Rav Naḥman said: This (This paragraph is an exposition on the first half of the aforementioned verse: “I devoted myself to acquire wisdom” (Ecclesiastes 2:12). After Solomon acquired his wisdom, others were able to take advantage of it as well.) is analogous to a thicket of reeds into which no person could enter, as anyone who entered into it would lose his way. What did one clever person do? He continuously cut down [reeds] and entered further and further into the thicket. He entered via the clearing and exited via the clearing. Everyone then began entering and exiting via the clearing. Rav Naḥman said differently: This is analogous to a great palace that had many entrances. Everyone who entered it would lose his way. What did one clever person do? He took a spool of string and tied it [on one end] opposite the entrance and he entered by means of the spool (Unwinding the string as he went along.) and exited by means of the spool. Everyone then began entering and exiting by means of the spool. Rabbi Shimon ben Yoḥai said: This is analogous to a flesh-and-blood king who built a palace. People entered into it and said: If the pillars were taller it would be nicer, if the walls were higher it would be nicer, if the ceiling were higher it would be nicer. But did a person ever come and say: If I had three eyes, if I had three legs, it would be better for me? That is a rhetorical question. “After He has already done” is not written, but rather, “after they have already done” (Ecclesiastes 2:12). The King of kings, the Holy One blessed be He, and His court conferred, as it were, over each and every limb of yours, and established it at its proper configuration, as it is stated: “Will you repay the Lord this, crude and unwise people? Is He not your father, your redeemer? He made you, and He established you” (Deuteronomy 32:6). Rabbi Levi bar Ḥaita said: When a flesh-and-blood king builds a palace, if he would place its drain pipe at its entrance it would not be becoming. But the King of kings, the Holy One blessed be He, created man and placed his drain pipe at his entrance, (This refers to the nose, which is right at the front of one’s face.) and it is becoming, and it is [in fact] a person’s glory. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed the man” (Genesis 2:7). Why, then, does the verse state [again]: “Whom He had formed” (Genesis 2:8)? The Holy One blessed be He was taking pride in His world, as it were, saying: ‘See the creation that I created and the form that I formed.’ Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens and of the earth when they were created” – their Creator praises them, who can disparage them? Their Creator lauds them, who will find fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens.”
Everything that you see is an outgrowth of either the heavens or the earth, as it is stated: “In the beginning God created the heavens and the earth” (Genesis 1:1). On the second day, He created things out of the heavenly realm: “God said: Let there be a firmament” (Genesis 1:6). On the third day, He created things out of the earthly realm: “God said: Let the earth sprout grass” (Genesis 1:11). On the fourth day, He created things out of the heavenly realm: “God said: Let there be lights” (Genesis 1:14). On the fifth day, He created things out of the earthly realm: “God said: Let the water swarm” (Genesis 1:20). On the sixth day, He came to create man. He said: ‘If I create him from the heavenly realm, the heavenly will outnumber the earthly by one creation and there will not be peace [equilibrium] in the world. If I create him from the earthly realm, the earthly will outnumber the heavenly by one creation and there will not be peace in the world. Rather, I will create him from both the heavenly and the earthly realms for the sake of peace.’ That is what is written: “And the Lord God created man…” (Genesis 2:7) – “Out of dust from the ground” (Genesis 2:7), from the earthly, “and He blew into his nostrils a living spirit” (Genesis 2:7), from the heavenly. This is as Rabbi Shimon ben Lakish said: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). “Dominion” – this is Gabriel; “and fear” – this is Mikhael. (The angels Mikhael and Gabriel represent opposite spiritual forces, and God creates a balance (“peace”) between them, as he did with all of creation.)
“The Lord God formed the man of dirt from the ground and He breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7). “The Lord God formed” – it is written: “A king will uphold the land with justice [but a man of terumot destroys it]” (Proverbs 29:4). “A king” – this is the King of kings, the Holy One blessed be He. “Will uphold the land with justice” – as He created the world with [the attribute of] justice, as it is stated: “In the beginning, God [Elohim] created” (Genesis 1:1). (Throughout the creation narrative, God is referred to as Elohim, indicating his attribute of strict justice.) “But a man of terumot destroys it” – this is Adam the first man, who was the ḥalla of the completion of the world. (Ḥalla is separated after the completion of the dough, and is endowed with sanctity, given to a priest to eat. Adam was intended to be the sacred finale to the creation of the world.) Ḥalla is called teruma, (Teruma refers to a portion of something set aside as sacred. ) as it is stated: “The first of your kneading basket [you shall separate as a loaf, as teruma]” (Numbers 15:20). Rabbi Yosei ben Ketzarta said: It is like a woman who mixes her dough with water and [then] separates its ḥalla from its midst; so, too, first “a mist would rise from the earth” (Forming a dough-like mixture with the earth.) (Genesis 2:6), and then, “The Lord God formed [man]…”
“Man became a living [ḥaya] soul” – Rabbi Yehuda said: This teaches that He made him a tail like a beast [ḥaya], but then removed it from him for the sake of his dignity. Rav Huna said: He made him like an indentured servant to himself, so that if he does not toil he does not eat. (In that sense he is like a domesticated animal [ḥaya].) This is the like opinion of Rabbi Ḥanina, who said: “The Lord delivered me into the hands [biydei] of one against whom I cannot stand (Lamentations 1:14) – one toils at night and during the day, (For his livelihood.) but never attains [enough]. (The word biydei is read beyadi, into my own hands. I am a slave to my own needs.) Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls neshama nefesh, (“He breathed into his nostrils the breath [nishmat] of life, and man became a living soul [nefesh]” (Genesis 2:7).) and elsewhere it calls neshama ruaḥ. (“Everyone in whose nostrils was the breath [nishmat] of the spirit [ruaḥ] of life (Genesis 7:22).) From where is it derived that we should apply what is stated here there, and what is stated there here? (That is, all of these terms are referring to a single soul, and man does not have multiple souls.) The verse states: Ḥayim ḥayim (The word ḥayim appears in both verses.) as a verbal analogy.
“Formed" [Vayitzer] (Vayitzer is written with the letter yod appearing twice, although in verse 19, regarding the creation of the animals, the same word is spelled with just one yod.) – there were two acts of formation [involved in the creation of humanity], the formation of man and the formation of woman, a formation of seven [months] and a formation of nine [months]. (According to the Midrash, some babies are born after a gestation of seven months, others after nine months. A fetus that developed in the womb for eight months was considered unviable.) Rav Huna said: If it was formed according to the seven [month process], and then born during the eighth or ninth [month], it can live. But if it was formed according to the nine [month process] and born during the eighth, it will not live, all the more so [if it is born] during the seventh. They asked before Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta (This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ ) – epta (It means seven. Seven thus indicates life.) ; eta (The name of the eighth Greek letter, also meaning “dying.” ) – okto. (It means eight. Eight thus indicates death.)
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation from the lower realms and a formation from the upper realms. Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak and the Rabbis in the name of Rabbi Eliezer: He created in him four creations from the upper realms and four from the lower realms. He [man] eats and drinks like an animal, procreates like an animal, defecates like an animal, and dies like an animal. (These are all characteristics associated with creatures of the lower realm (earth).) From the upper realms: He stands upright, speaks, understands, and sees like ministering angels. But does an animal not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision. Rabbi Tafduyei said in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [that have been created up to now] procreate, but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tafduyei said in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] these [the supernal] and those [the earthly]. If he sins, he will die; if he does not, he will live.’
“Formed" [Vayitzer] – [alluding to man’s] two inclinations [yetzarim], the good inclination and the evil inclination. Were an animal to have two inclinations, when it would see a person with a knife in his hand ready to slaughter it, it would die of fright. But does man not have two inclinations [and nevertheless does not die of fright]? Rabbi Ḥanina bar Ida said: “He forms [yotzer] the spirit of man within him” (Zechariah 12:1) – this teaches that a person’s soul is bound up [tzerura] within him. (And that is why man, despite possessing two inclinations, does not easily die.) Were it not so, whenever he would experience anguish, he would shed it [his soul] and cast it off from himself.
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation for [his life in] this world and a formation for [his life in] the World to Come. (When the dead bodies of the righteous will again take form at the resurrection.) Beit Shammai and Beit Hillel, Beit Shammai say: The formation that takes place in this world and the formation that takes place in the World to Come are not the same. In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, but in the future, it will begin with sinews and bones and finish with skin and flesh, as that is what it says regarding the corpses of Ezekiel: “I saw, and behold, there were sinews upon them, (Upon the bones.) and flesh grew, [and skin covered them]” (Ezekiel 37:8). Rabbi Yonatan said: We cannot learn anything from Ezekiel’s corpses. (Because they already had bones. In the future resurrection, there will be no bones.) To what were Ezekiel’s corpses comparable? To one who enters a bathhouse; what he takes off first [when undressing] he puts on last [when dressing]. Beit Hillel say: Just as his formation takes place in this world so will his formation take place in the World to Come. In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, so, too, in the future, it will begins with skin and flesh and finish with sinews and bones, as Job says: “Do You not pour me [tatikheni] like milk [and curdle me like cheese, clothe me with skin and flesh and cover me with bones and sinews]?” (Job 10:10–11) – hitakhtani [in past tense] (Which would have referred to his formation in the womb.) is not written here, but rather tatikheni [in future tense]. (Referring to the resurrection in the future. ) “And curdle me [takpieni] like cheese” (Job 10:10) – hikpetani [in past tense] is not written here, but rather, takpieni, [in future tense]. “You clothe me [talbisheni] with skin and flesh” – hilbashtani [in past tense] is not written here, but rather, talbisheni, [in future tense]. “And cover me [tesokhekheni] with bones and sinews” (Job 10:11) – sokhakhtani [in past tense] is not written here, but rather, tesokhekheni [in future tense]. This is analogous to a bowl filled with milk. Before putting the rennet in it the milk is loose; after putting in the rennet, the milk congeals and sets. That is what Job said: “Do You not pour me like milk [and curdle me like cheese]…skin and flesh…You granted me life and kindness, and Your command preserved my spirit” (Job 10:12). “[The Lord God formed] the man [ha’adam]” – due to the merit of Abraham. (“The man,” with the definite article, seems to be alluding to a particular man. The Midrash expounds that it is an allusion to Abraham, as it goes on to show.) Rabbi Levi said: “The greatest man [ha’adam] among the giants” (Joshua 14:15) – this is Abraham. (Who was a giant in the spiritual sense.) Why does it call him great? It is because he was worthy of being created before Adam. However, the Holy One blessed be He said: ‘Perhaps he will bring ruin [to the world] and there will be no one to come along to remedy [the damage] that he had wrought. Rather, I will create Adam first, as if he brings ruin [to the world], Abraham will come along and remedy what he had wrought.’ Rabbi Abba bar Kahana said: The way of the world is that if a person has a sturdy beam, where does he place it? Is it not in the middle of the Great Hall, so that it can support the [weaker] beams that are in front of it and the beams that are behind it? So, too, why did the Holy One blessed be He create Abraham in the middle of the generations? So that he would support the [unworthy] generations that are before him and the generations that are after him. Rabbi Levi said: One might introduce a virtuous woman into a house with a corrupted woman, (If one has a corrupted wife, he might take a second wife who is more virtuous, hoping that the new wife will influence the first one for the better.) but one would not introduce a corrupt woman into a house with a virtuous woman. (In this case the second wife would be a negative influence on the first one. This explains why Abraham came into the world after Adam.)
“[The Lord God formed] the man [ha’adam]” – due to the merit of Abraham. (“The man,” with the definite article, seems to be alluding to a particular man. The Midrash expounds that it is an allusion to Abraham, as it goes on to show.) Rabbi Levi said: “The greatest man [ha’adam] among the giants” (Joshua 14:15) – this is Abraham. (Who was a giant in the spiritual sense.) Why does it call him great? It is because he was worthy of being created before Adam. However, the Holy One blessed be He said: ‘Perhaps he will bring ruin [to the world] and there will be no one to come along to remedy [the damage] that he had wrought. Rather, I will create Adam first, as if he brings ruin [to the world], Abraham will come along and remedy what he had wrought.’ Rabbi Abba bar Kahana said: The way of the world is that if a person has a sturdy beam, where does he place it? Is it not in the middle of the Great Hall, so that it can support the [weaker] beams that are in front of it and the beams that are behind it? So, too, why did the Holy One blessed be He create Abraham in the middle of the generations? So that he would support the [unworthy] generations that are before him and the generations that are after him. Rabbi Levi said: One might introduce a virtuous woman into a house with a corrupted woman, (If one has a corrupted wife, he might take a second wife who is more virtuous, hoping that the new wife will influence the first one for the better.) but one would not introduce a corrupt woman into a house with a virtuous woman. (In this case the second wife would be a negative influence on the first one. This explains why Abraham came into the world after Adam.)
“[The Lord God formed the man] of dirt [afar]” – [read the word] ofer, (Literally, a young gazelle.) meaning a young man, as he was created in his full form. (Adam was not created as a baby, but as a full-grown young man.) Rabbi Elazar bar Rabbi Shimon said: Eve, too, was created in her full form. Rabbi Yoḥanan said: Adam and Eve were created [with the bodies of people who were] approximately twenty years old. Rabbi Huna said: [“Dirt [afar] from the ground [adama]”]. (Both afar and adama refer to earth, so what is the significance of using both terms?) Afar is a masculine word, adama is a feminine word. A potter brings masculine dirt and feminine ground (He mixes coarse clay with fine clay in order to construct the best pottery.) so that the vessels he makes will be strong. (Adam was created from two different kinds of earth to make him more robust.) There was an incident involving an individual from Tzippori whose son died. [Some say the mourner himself was a heretic, and] others say that a heretic was sitting before him [to console him]. Rabbi Yosei bar Ḥalafta went up to visit him. He [the heretic] saw that he [Rabbi Yosei] was sitting there and smiling. He said to him: ‘Why are you smiling?’ He said to him: ‘We have faith in the Lord of heaven that you will behold his face [once again] in the World to Come.’ He said to him: ‘Is this man’s grief not enough for him, that you come and aggrieve him further? (With such nonsense.) Are there earthenware vessels that can be repaired? Is it not written: “Shatter them like a potter’s vessel”?’ (Psalms 2:9) he asked in bewilderment. (So, too, a dead body cannot be restored to life, as the verse compares man to earthenware.) He said to him: ‘An earthenware vessel is formed with water, and is firmed by fire. A glass vessel, [in contrast,] is formed with fire and is firmed with fire. Yet this one [glassware], when broken, can be repaired, while that one [earthenware], when broken, cannot be repaired? This is astonishing.’ He [the heretic] said to him: ‘It is because it [glass ware] is made by blowing.’ He said to him: ‘Let your ears hear what your own mouth is saying. If this one [glassware], that is made with the breath of mortal man, can be repaired, [that which is made] with the breath of the Holy One blessed be He, all the more so.’ Rabbi Yitzḥak said: (Regarding the aforementioned verse, which compares man to earthenware.) “Shatter them like an earthenware vessel” is not written here, but rather, “Shatter them like a potter’s vessel” (Psalm 2:9) – a potter’s vessel [refers to one] that has not yet been fired, and can be repaired. (So, too, man will be resurrected after death.)
“From the ground [adama]” – Rabbi Berekhya and Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: From the place of his atonement he was created, just as it says: “You shall make for Me an altar of earth [adama]” (Exodus 20:21). The Holy One blessed be He said: ‘I will create him from the place of his atonement; then there is hope that perhaps he will endure.’ “And breathed into his nostrils” – this teaches that He stood up his [Adam’s] lifeless mass from the earth to the heavens and [there] injected a soul into it. In this world, it [the spirit] is [injected into man] by blowing, and that is why he dies; but in the future, it [the spirit] will be [injected] by [direct] placement, (And will therefore be immortal.) as it is stated: “I will place My spirit in you and you will live” (Ezekiel 37:14).
It [man’s soul] is called by five names: nefesh (Genesis 2:7), ruaḥ (Ezekiel 37:14), neshama (Genesis 2:7), yeḥida (Psalms 22:21), ḥaya (Psalms 143:3). Nefesh – this refers to blood, as it is stated: “For blood is the soul [nefesh]” (Deuteronomy 12:23). Ruaḥ – because it ascends and descends, as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward?” (Ecclesiastes 3:21). (Ruaḥ also means wind, which ascends and descends.) Neshama – this refers to man’s intellect, as people say: Intellect is good. Ḥaya – because all of one’s limbs may die, but it [the soul] remains alive [ḥaya] in the body. (A person can lose the use of his limbs, but he cannot live without a soul.) Yeḥida – because all of one’s limbs are in pairs, but it [the soul] is solitary [yeḥida] in the body. This is what is written: “If He directs His attention to him, his spirit [ruḥo] and his soul [nishmato] He will gather to him” (Job 34:14). Rabbi Yehoshua bar Neḥemya and the Rabbis, Rabbi Yehoshua bar Neḥemya said: If God would direct his attention to this person, his spirit would already be in His hand. (If God would so desire, a person would die in his sleep.) “And his soul He will gather to him” – [if He would gather the soul into one single place] in his body, the entire man would die. Rather, when a person sleeps, the soul warms the [entire] body so that it does not get too cold and die. The Rabbis say: If God would direct his attention to this person, and his spirit [ruaḥ] would already be in His hand, “and his soul He will gather to Him” on High, (According to this interpretation, unlike the previous one, “to Him” refers to God.) the entire man would die. (If God would take both man’s spirit [ruaḥ] and his soul [neshama] away during sleep, he would die.) When a person is sleeping, however, the soul [neshama] [is left within him, and it] warms the body so it will not get too cold and die. That is what is written: “The spirit [neshama] of man is the lamp of the Lord” (Proverbs 20:27). Rabbi Bisni, Rabbi Aḥa, and Rabbi Yoḥanan say in the name of Rabbi Meir: The neshama fills the entire body, and when a person sleeps, it ascends upward and draws life for him from above. Rabbi Levi said in the name of Rabbi Ḥanina: For each and every breath that a person takes, he must laud the Creator. What is the source? “Let every soul [neshama] praise God” (Psalms 150:6) – [read instead:] Let every breath [neshima] praise God.
“Fifteen cubits upward the water accumulated, and the mountains were covered” (Genesis 7:20). “Fifteen cubits…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Fifteen cubits in the mountain, and fifteen cubits in the valley. (The water level miraculously followed the contour of the land it covered.) Rabbi Neḥemya said: Fifteen cubits in the mountain, but in the valley an indeterminate amount. (The water was level all over, reaching fifteen cubits over the mountains and as many cubits as necessary over the valleys.) “And all flesh that crawls upon the earth, of the birds, and of the animals, and of the beasts, and of all the swarming creatures that swarm upon the earth, and all mankind, perished” (Genesis 7:21). “All in whose nostrils was the breath of the spirit of life, from all that was on the dry land, died” (Genesis 7:22). “All flesh that crawls…perished…all in whose nostrils was the breath [nishmat] of the spirit [ruaḥ] of life [ḥayim]…” – Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls neshama ruaḥ, and elsewhere it calls neshama nefesh. (“He breathed into his nostrils the breath [nishmat] of life, and man became a living soul [nefesh]” (Genesis 2:7).) From where is it derived that we should apply what is stated here, there, and what is stated there, here? (That is, all of these terms are referring to a single soul, and man does not have multiple souls.) The verse states: Ḥayim, ḥayim (The word ḥayim appears in both verses.) as a verbal analogy. “From all that was on the dry land, died” – to the exclusion of fish. Some say that they were included in [the decree] to be annihilated, but they fled to the Great Sea, to the Atlantic Ocean, [where they survived]. “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens, they were obliterated from the earth; only Noah remained, and they that were with him in the ark” (Genesis 7:23). “He obliterated all existence…only [akh] Noah remained” – Rabbi Huna in the name of Rabbi Yosei: Akh is an exclusionary term. This was because he, too, was groaning and spitting blood due to the cold. (Akh indicates that although Noah “remained,” he was diminished in his health.)
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Shmuel: He consulted with the souls of the righteous. That is what is written: “They are the potters and the inhabitants of Neta’im and Gedera; they dwelled there with the king for his works” (I Chronicles 4:23). “They are the potters [hayotzerim]” – alluding to: “the Lord God formed [vayitzer] man of dust from the ground” (Genesis 2:7). “Inhabitants of Neta’im” – alluding to: “the Lord God planted [vayita] a garden eastward in Eden” (Genesis 2:8). “And Gedera” – after “for I set the sand as a barrier [gader] for the sea” (Jeremiah 5:22). (“They are the potters and the inhabitants of Neta’im and Gedera” are all seen as allusions to the righteous, as God created man, planted the Garden, and placed boundaries for the sea only after having consulted with the souls of the righteous.) “They dwelled there with the king for his works” (I Chronicles 4:23) – “with the king,” the King of kings, the Holy One blessed be He, “they dwelled,” [referring to] the souls of the righteous, [“for his works”], as the Holy One blessed be He consulted them when creating the world.
“Sapping my strength,” Rabbi Tanḥum ben Rabbi Yirmeya said: There are four matters that exhaust a person’s strength, and they are: Fasting, the road, iniquity, and the kingdom of Babylon. Fasting, as it is written: “My knees are weak from fasting” (Psalms 109:24). The road, as it is written: “Along the way He has weakened my strength” (Psalms 102:24). Iniquity, as it is written: “In my iniquity, my strength has failed” (Psalms 31:11). Kingdom, as it is written: “Judah said: The strength of the bearer is failing, and the dirt is abundant; we cannot build the wall” (Nehemiah 4:4). (They could not rebuild the walls of Jerusalem due to their enemies. The kingdom of Babylon is representative of oppressive enemies.) “The Lord delivered me into the hands of those against whom I cannot stand.” The Rabbis say: This is a bad wife who has a costly marriage contract. Rav Huna said: “The man became a living soul” (Genesis 2:7). He rendered him a slave bound to himself. If he does not exert himself, he does not eat. That is the opinion of Rabbi Ḥanina, as Rabbi Ḥanina said: “The Lord delivered me into the hands of those against whom I cannot stand.” “Into the hands of those against whom I cannot stand”—if I do not exert myself during the day, at night, “I cannot stand.”
The Caesar said to Rabban Gamaliel: "He who created the mountains has not created the wind, and He who created the wind did not create the mountain, for it is written (Amos 4, 13) He that formed the mountains and created the wind." And he answered: "If so, then concerning a man, of whom it reads (Gen. 1, 27) And God created, and (Ib. 2, 7) Arid the Lord God formed, should also mean that he who has formed has not created, and vice versa. There is in the human body one span square, in which two holes are to be found — [one in the nose and one in the ear]. Will you then say that he who created one of them did not create the other, for it is said (Ps. 94, 9) He that hath planted the ear, shall He not hear? Or he that hath formed the eye, shall He not see?" And the Min said: "Yea, I am of this opinion." "How is it," rejoined Gamaliel, "that when death comes, are then both creators agreed, [to kill their creation together]?" A magician said to Rabban Gamaliel: "Thy upper half belongs to Ormuzd, thy lower half to Ahriman." "If this be so," answered he, "why does Ahriman allow Ormuzd to let the water pass through his dominion, to the ground?"
(Gen. 2, 7) Then said his sister to Pharaoh's daughter: "Shall I go and call thee a nurse of the Hebrew women that she may nurse the child for thee? Why did she emphasize a Hebrew nurse? From this it may be inferred that Moses was given to be nursed by many Egyptian women, but he refused to be nursed; the Holy One, praised be He, said: Shall an unclean thing nurse the mouth that is destined to speak with Me?" And this is the nearing of the passage (Is. 23, 9) Whom shall he teach knowledge? And whom shall he give to understand doctrine? Those that are weaned from the milk, those that are taken from the breasts; i.e., unto whom did the Lord teach knowledge? and to whom did He grant the understanding of doctrines? To him that weaned from the milk and that was taken from the breasts [from the Egyptians]. And Pharaoh's daughter said unto her, 'Go;' and the maiden went. Said R. Elazar: "From this it may be inferred that she went quickly as a maiden." R. Samuel b. Nachmeni said: "This means that she concealed her words by not telling [Pharaoh's daughter] that she was his sister and that she was going to call her mother." (Ib., ib. 9) And Pharaoh's daughter said unto her, 'Take this child away.' Said R. Chama b. Chanina: "She prophesied but did know what she was prophesising. Helichi means take what belongs to thee." (Ib.) And I will give thee thy wages. Said R. Chama b. R. Chanina: "It is not sufficient for the righteous that their lost things are returned to them, but they are even paid for them, as it is said. And I will give thee thy wages."
“I turned to behold wisdom, debauchery, and folly, as who is the person who would come after the king, to that which they have already done” (Ecclesiastes 2:12). “I turned [ufaniti] to behold wisdom” – [the word] ufaniti [should be read] ufiniti, I emptied, like this bowl that is filled at times and spilled at times. So, Solomon studied Torah at times, and at times forgot it. “To behold wisdom, debauchery, and folly” – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa says: “Debauchery” – this is debauchery of the kingdom; (This is a critique of the behavior of government officials.) “folly” – this is heavy-handedness. (They impose harsh taxes on the foolish masses.) Rabbi Simon says: “Debauchery” – this is debauchery of heresy; “folly” – this is foolishness. “As who is the person who would come after the king…” – if a person were to say to you: ‘I am able to ascertain the foundations of the world,’ say to him: ‘You are unable [to ascertain the considerations] of a king of flesh and blood, but [the considerations] of the King, king of kings, the Holy One blessed be He, you are able [to ascertain]?’ Rabbi Naḥman said two [parables]: This is analogous to a field of reeds into which a person is unable to enter. What did one clever person do? He cut and entered, cut and entered through the cut area and emerged through the cut area. (Each wise person, in his area of expertise, paves the way for everyone else to follow.) Rabbi Naḥman said [another parable]: This is analogous to a large palace with multiple entrances. Everyone who entered it would lose his way. There was one clever person who took a skein of reed grass and tied it opposite the entrance. (He unraveled the skein as he continued into the palace and in that way, found his way out.) Everyone entered by means of the skein and exited by means of the skein. Rabbi Shimon ben Yoḥai said: To what is this matter analogous? It is to a king of flesh and blood who built a palace. All the passersby entered it and said: Were its columns higher, it would be beautiful. Were its walls higher, it would be beautiful. Were its ceiling higher, it would be beautiful. (It is appropriate for people to critique a palace built by people.) Shall a person come and say: If I had three hands, three eyes, three ears, or three feet I would be beautiful? The verse states: “[As who is the person who would come after the king,] to that which they have already done [asuhu].” It is not written here asahu, (Singular) but rather, asuhu. (Plural) It is, as it were, that the Holy One blessed be He and His court did it. They were counted on each and every one of your limbs and established you in accordance with what is best for you. (God, as it were, consulted the members of His heavenly court and acted based on a vote of its members.) If you say there are two authorities, is it not already stated: “He made you and established you” (Deuteronomy 32:6)? Rabbi Levi bar Ḥaita said: [When] a king of flesh and blood builds a palace, if he places its drainpipe at its entrance, it is neither beautiful nor worthy, but the Holy One blessed be He created man and placed his drainpipe at his entrance. What is it? It is his nose, and it is his beauty and his worth. (The nose contributes significantly to each person’s distinctive appearance.) Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed man” (Genesis 2:7); why does the verse state: “That He formed” (Genesis 2:8)? Rather, the Rock (haTzur) is a beautiful sculptor [tzayar]. As it were, He takes pride in His world and says: See the creation that I created and the sculpture that I sculpted. And Rabbi Yitzḥak bar Maryon said: “This is the chronology of the heavens and the earth when they were created [behibare’am]” (Genesis 2:4) – He created them [hu bera’am], He praises them; who denigrates them? If their Creator praises them, who finds fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “This is the chronology of the heavens and the earth [when they were created, on the day that the Lord God made the earth and the heavens]” (Genesis 2:4). Rabbi Pinḥas said in the name of Rabbi Levi: Behibare’am, He created them with the letter heh [beheh bera’am]. (The letter heh is the easiest to pronounce, indicating that there was no exertion on the part of the Creator.)
“I hated life, because the actions performed under the sun were distressing to me; as everything is vanity and herding wind” (Ecclesiastes 2:17). “I hated life” – Imikanteron wrote to Emperor Hadrian. He said to him: If it is the circumcised that you hate, there are the Ishmaelites. If it is those who observe Shabbat that you hate, there are the Cuthites. (The Ishmaelites would practice circumcision and the Cuthites would observe Shabbat.) Rather, it is only this nation alone that you hate; its God will exact retribution against that man. (This is a reference to Hadrian.) Hadrian declared that whoever did so (Whoever had written the letter, which apparently had not been signed.) should reveal himself to the king because the king wants to give him something. One person went and revealed himself. (There was concern that if no one identified himself as the writer of the letter, the emperor would punish the entire community. Therefore, one person identified himself as the writer of the letter even though he was not the real author (Midrash HaMevo’ar).) He [Hadrian] said: ‘Behead him.’ [Hadrian then] said to him: ‘Why did you say so?’ (Why did you accuse me of baseless hatred.) He said: ‘It is because you are relieving this man from three severe pains.’ (The man said this about himself, and thereby explained why he was not afraid to die.) [Hadrian] said to him: ‘What are they?’ He said to him: ‘This man’s soul wants to eat with him morning and evening, and he does not have anything to give it, and likewise regarding his wife and likewise regarding his sons.’ (In other words, the man said he did not have enough food to eat, for himself or for his family.) Hadrian said: ‘Since he is living a bad life, let him go.’ [The man] recited about himself: “I hated life.” There was an incident involving a certain glutton, who toiled all the six days of labor [each week] throughout the year, but on Shabbat he had nothing to eat. What did he do? One time he donned his finest garments, climbed to the roof, fell, and died. He recited about himself: “I hated life.” They came and told Rabbi Hoshaya: Your judges are drinking wine in the marketplace, but he never saw them do so. (Therefore, he did not believe the report.) Once, he went out and found his judges drinking wine in the marketplace. He recited about himself: “I hated life,” and he died in peace. (Once he saw his judges acting in such an improper manner, he no longer wanted to live. His wish was granted and he then died a peaceful death. Alternatively, the midrash is emphasizing that unlike the glutton in the previous story, Rabbi Hoshaya did not commit suicide despite his anguish (Rabbi David Luria).) Rabbi Huna said: “Man became a living soul” (Genesis 2:7), and He rendered him a slave to himself, for if he does not toil he will not eat. This is consistent with the opinion of Rabbi Huna, as Rabbi Huna said: “The Lord delivered me into the hands of [bidei] (This term is expounded as though it said biyadi, “into my hand,” which is spelled the same way in Hebrew. Thus, the verse is interpreted to mean that one is a slave in the sense that he must work in order to sustain himself.) those against whom I am not able to stand” (Lamentations 1:14); if one does not toil during the day, he will be unable to withstand the night.
(Gen. 3:24, cont.:) TO KEEP THE WAY [TO THE TREE OF LIFE. R. Samuel bar Nahman said: TO KEEP THE WAY] comes before THE TREE OF LIFE. The Holy One said to < Adam >: I put you in the Garden of Eden so that you would labor in the Torah (PRE 12.) and eat from the tree of life; but now that you have sinned, what are you doing here? Get out! So he drove out the human. The Holy One said to him: You should have uttered songs before me about how I created you and about what I did with you, but you did not speak. Here I was talking to myself, as stated (in Is. 5:1): LET ME SING TO MY BELOVED…. (In the biblical context both the singer and the beloved are God.) What did the Holy One do? He drove him from this world, as stated (in Job 14:19): ITS TORRENTS WASH AWAY THE DUST OF THE EARTH. (According to Gen. 2:7; 3:19, Adam is dust.) R. Simon said: Even the first Adam was washed away in water. (Cf. Gen. R. 28:3.) R. Simeon ben Judah the man of Kefar 'Akko said in the name of R. Simeon ben Johay: The radiance of the first Adam's face was unchanged, and < its > lights were not eclipsed until the Sabbath ended; for when he had judged him, he kept the Sabbath holy. Therefore, he utters (according to Ps. 92:1): A PSALM, A SONG FOR THE SABBATH DAY. (Cf. Gen. R. 22:13.) You find that when Cain killed Abel, the Holy One appeared to him and said to him (in Gen. 4:9): WHERE IS YOUR BROTHER ABEL? He sought to deceive the one above. The Holy One said to him (in Gen. 4:10): WHAT HAVE YOU DONE? YOUR BROTHER'S BLOOD CRIES OUT UNTO ME. When Cain heard < that >, he began to make a fraudulent repentance, as stated (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. He said to him: Sovereign of the World, since you bear with the heavenly and the earthly ones, can you not bear my sin?
Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH. It is written (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE. (Tanh., Gen. 2:7.) The righteous one of the world (i.e., God) even understands the soul of his cattle, even when he is angry. The characteristics the Holy One are not like flesh-and-blood character. In the case of flesh-and-blood character, when the province revolts against < the king >, he sends his legions (Lat.: legiones.) and destroys it. So he treats the good and the evil equally as one, as there is no one present to say: Such and such a person is blameless. Leave him alone. Instead one kills them all. But the Holy One is not like that. Rather, when the whole generation was provoking him, so that he was angry with them, and when only a single righteous one was present, he saved him. Thus it says (in Prov. 12:10): A RIGHTEOUS ONE KNOWS THE SOUL OF HIS CATTLE. So also it says (in Nahum 1:7): THE LORD IS GOOD, A STRONGHOLD IN THE DAY OF TROUBLE; AND HE KNOWS THOSE SEEKING REFUGE IN HIM. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. These < wicked > are the generation of the flood, since they were cruel. Our masters have said: When the Holy One caused the deep to arise and they saw the fountains rising up over them, what did they do? They had a lot of children. So each and every one, taking his child, set him on the deep; but the waters prevailed. Thus it says: BUT THE COMPASSION OF THE WICKED IS CRUEL. [And where is it shown that they did this?] Where Job said so (in Job 24:20): COMPASSION FORSAKES HIM; THE WORM SWEETLY FEEDS ON HIM; IT SHALL NO LONGER BE REMEMBERED, < i.e., > the compassion of the one whose children they were. (The usual interpretation of the verse renders rhm as “womb” rather than “compassion” and understands “him” as what is no longer remembered, but this translation makes more sense in the present context.) What did the Holy One do to them? He brought a flood down upon them from above and destroyed them. Thus it is stated (ibid., cont.): AND UNRIGHTEOUSNESS IS DESTROYED AS A TREE. R. Berekhyah said: They were more than solid enough, and they had < physical > height (rt.: QWM). Thus, if he had not punished them from above, the waters would not have overcome them. Thus Job has said (in Job 22:20): SURELY OUR ADVERSARIES (rt.: QWM) WERE DESTROYED, AND FIRE HAS CONSUMED THEIR REMNANT. How so? When the Holy One saw that they had not died in the ocean depths below, he brought down fire upon them from above, which burned them up. Thus it is stated (ibid.): SURELY OUR ADVERSARIES WERE DESTROYED, < AND FIRE CONSUMED THEIR REMNANT >. Moreover, the fowl, the cattle, and the wild animals turned on them and they diminished their numbers, as stated (in Gen. 7:21): AND ALL FLESH WAS DIMINISHED IN NUMBER…. When they themselves saw that they were lost, they sought to overturn the ark. What did the Holy One do? He surrounded the ark with lionesses, which ate them, as stated (in Gen. 7:16): AND THE LORD SHUT < HIM > IN. What is the meaning of SHUT IN (rt.: SGR). < Its meaning is > like that used in the context (of Dan. 6:23 [22]): MY GOD SENT THE (The Masoretic Text reads HIS.) ANGEL WHO SHUT (rt.: SGR) THE LIONS' MOUTHS.
Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean? (Tanh., Lev. 3:8.) Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic). (Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.”) He was unable to remain obedient to the command for a single day. How < did his disobedience happen >? (Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?”) R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation. (PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11.) In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them! (Gen. R. 21:7; cf. Lev. R. 25:2.) One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE < OF GOOD AND EVIL, YOU MAY NOT EAT OF IT >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]
Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, < AND YOU HAVE LAID YOUR HAND UPON ME >. The text speaks of the first Adam. (Tanh., Lev. 4:1; cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) [R. Johanan] said: It is written about him that there were two creations. There is a double Y (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them < only > one formation is written (without a double Y in Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD < AND ALL THE BIRDS OF THE HEAVENS >. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. R. Eleazar ben Pedat says: BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam's soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (adam) BECAME A LIVING SOUL. Hence, BEFORE < refers > to the < first > event of the sixth day, and BEHIND < refers > to the sixth day, since < the Holy One > was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. (Ber. 61a; ‘Eruv. 18a.) Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother's belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS SHALL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, < only > after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.
(Lev. 4:2:) WHEN A SOUL SINS BY MISTAKE. Is it the soul that sins? The Scripture verse (Eccl. 3:16) says: TO THE PLACE OF JUSTICE (tsedeq), THITHER WICKEDNESS. THE PLACE is the soul, which has been given out of righteousness (tsedeq), out of a place where there is no iniquity or sin. (Tanh., Lev. 1:6; Exod. R. 4:1.) it does sins, the Scripture verse (Lev. 4:2) cries out in surprise: WHEN A SOUL SINS BY MISTAKE?! (Eccl. 3:16:) TO THE PLACE OF JUSTICE (tsedeq), THITHER WICKEDNESS. To what is the matter comparable? To two children of Adam who sinned against the king. One was a country bumpkin, and one a person from the palace. (Lat.: palatium; Gk.: palation.) he saw that both of them had committed a single offense, he released the country bumpkin but rendered a verdict (Gk.: apophasis.) against the person from the palace. His palace people said to him: Both of them committed a single offense; you released the country bumpkin gave a verdict against the person from the palace. He said to them: I released the country bumpkin because he did not know the laws (Gk. nomos.) of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are. Now for the one close to me who sinned, [what verdict] will be pronounced against him? So also the body is a country bumpkin. (Gen. 2:7:) THE LORD FORMED THE HUMAN [OUT OF DUST FROM THE GROUND]. But the soul is a palace person from above. (Ibid., cont.:) AND BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. Yet both of them sinned. Why? Because it impossible for the body to exist without the soul. (Cf. Lev. R. 4:5.) Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned. (Ezek. 18:20:) THE SOUL THAT SINS SHALL DIE. Therefore the scripture verse (Lev. 4:2) cries out in surprise: WHEN A SOUL SINS BY MISTAKE ! What is the significance of BY MISTAKE (rt.: ShGG) AGAINST ANY OF THE LORD'S COMMANDMENTS? to teach you that, when anyone sins BY MISTAKE, [it is as if] one transgresses against THE LORD'S COMMANDMENTS. And so it says (in Numb. 15:22): AND WHEN YOU SIN UNINTENTIONALLY (rt.: ShGG) AND DO NOT FULFILL ALL THESE COMMANDMENTS…. (The next verses explain how atonement is made.) [So also David has said (in Ps. 19:13–14 [12–13]): WHO CAN DISCERN MISTAKES? CLEANSE ME FROM HIDDEN FAULTS]. ALSO RESTRAIN YOUR SERVANT FROM WILLFUL SINS…, AND I SHALL BE CLEAN OF GREAT TRANSGRESSION, from the great sin which I have committed. But if you do so act (Ps. 19:15 [14]:), LET THE WORDS OF MY MOUTH BE ACCEPTABLE . From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said: A mistake in study is accounted as willful sin. It is therefore written (in Lev. 4:2:) WHEN A SOUL SINS. because it is from above that "a person (adam)" is not written here.
(Lev. 12:2:) “When a woman emits her seed and bears a male.” This text is related (to Job 29:2), “O that I were as in the months of old, [as in the days when God watched over me]!” In regard to this verse, Job spoke it when the afflictions had come upon him. He said, “’O that I were as in the months of old,’ and would that I had the days which I had when I was in my mother's belly!” “As in the days when God watched over me!” [These words] teach that the infant is watched over while it is in its mother's belly. (Job 29:3:) “When His light shone over my head […].” From here you learn that the infant has light in its mother's belly. (Job 29:4:) “When I was in the days of my youth (horef), (Horef also means “winter.” Buber notes here that in the following simile, the infant in the womb is being protected in the womb as the winter rain protects the soil.) when God's company was over my tent.” [These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother's womb. Another interpretation [of] “when God's company was over my tent”: These words teach about the infant. Just as the infant gets muddy, so is a person muddied by sins, so that misfortunes come upon him. At that time [Job] said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me,’ and would that I had the days which I had when I was in my mother's belly!” What does he finally say (in vs. 4)? “When I was in the days of my youth.” R. Abbahu said, “The infant comes out of the mother's belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male.” (Tanh., Lev. 8:11; PRK 9:6.) Ergo (in Lev. 12:2), “When a woman emits her seed and bears a male.” (Lev. 12:2:) “When a woman emits her seed.” [This text is related to (Ps. 139:5),] “You have formed me behind and before.” The text speaks of the first Adam. (Cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) R. Johanan said, “It is written about him that there were two creations. There is a double y (i.e., a double yod in Gen. 2:7), ‘The Lord God formed (yytsr) the human.’ One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them [only] one formation is written (without a double y in Gen. 2:19), ‘So out of the earth the Lord God formed (ytsr) all the wild beasts of the field [and all the birds of the heavens].’ It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Simeon ben Laqish says, “Behind (in the sense of what comes] before the act of [his] creation. What is the reason? It is written (in Gen. 1:2), ‘and the spirit of God was hovering over the face of the waters’; this spirit was the soul of the first Adam. It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Eleazar ben Pedat says, “Behind [refers] to an [later] event of the sixth day, and before [refers] to an [earlier] event of the sixth day. How so? Because the Holy One, blessed be He, created six things on the sixth day. They were these: (1) the soul; (2) wild beasts; (3) cattle; (4) beasts of the earth; (5) Adam; and (6) Eve. Now Adam's soul was created first, as stated (in Gen. 1:24), ‘a living soul.’ Living soul can only be the soul of Adam, since it is stated (in Gen. 2:7), ‘and the human (Adam) became a living soul.’ Hence, before [refers] to the [first] event of the sixth day, and behind [refers] to the sixth day, since [the Holy One, blessed be He,] was occupied with him all of the sixth day. Ergo (in Ps. 139:5), ‘You have formed me behind and before.’ Behind [refers] to an event of the sixth day, and before [refers] to an event of the sixth day.” R. Samuel bar Nahman said, “What is the meaning of ‘You have formed me behind and before?’ Having two faces, male and female. Hence it says (in Ps. 139:5), ‘You have formed me behind and before.’” (Ber. 61a; ‘Eruv. 18a.) Adam said, “After the Holy One, blessed be He, had created all the cattle and wild beasts, He created me.” So it is with the infant. Before it comes forth from its mother's belly, the Holy One, blessed be He, commands it, “Eat of this, do not eat of that, (in Lev. 11:29) ‘this shall be unclean for you.’” Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, [only] after that it is born. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.”
If this was so, why did not Rebecca’s sight become weak? R. Abahu stated: This may be compared to a person carrying utensils made of bone and earthenware. If he should strike the bone utensils against each other, they do not shatter, but if he should strike the bone and earthenware utensils against each other, the earthenware utensils will crumble. Similarly, when Rebecca and Esau’s wives, who like herself were made of bone, (Since she was created from Adam’s rib, she was of bone and therefore remained unaffected.) came into contact with each other, she was unaffected by them, but Isaac, who was made of the dust of the earth, as it is said: And God created man from the dust of the earth (Gen. 2:7), was quickly affected. Hence, His eyes were dim.
(Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle? (Lat.: funda (“moneybag”).) Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet, (Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a.) lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin (Gk.: Synedrion.) sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.” (Cf. Lev. R. 4:1; Eccl. R. 3:16:1.) See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign (Gk.: semeion.) for him. (Lev. R. 4:3; Eccl. R. 12:14:1.) How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result]. (Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED.) Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem. (Sanh. 93a; PRK 24:15.) And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin. (Exod. R. 4:1.) [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace. (Lat.: palatium; Gk.: palation.) [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict (Gk.: apophasis.) against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws (Gk. nomos.) of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul. (Cf. Lev. R. 4:5.) Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….” (The next verses explain how atonement is made.) So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates. (Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17.) The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”
Praise the Lord, all nations! As it says in the verse (Psalms 86:8), "There is none like You among the gods, O Lord, nor are there any works like Yours." How can flesh and blood create form without being in that form? But the Holy One, blessed be He, created man in His form, as it says (Genesis 1:27), "And God created man in His own image." And He also begets like His form, as it says (Genesis 5:3), "And he begot a son in his own likeness, after his image." The waters are the work of His hands and they swarm, as it says (Exodus 1:7), "And the waters swarmed." When a king who is flesh and blood is criticized, his enemies criticize him, but when the Holy One, blessed be He, is criticized, all praise Him, as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord." Rabbi Pinchas said that a certain philosopher asked Rabbi Yehoshua ben Chananiah, "On what day is the whole world equal, and the nations bow to the Holy One, blessed be He?" He replied, "One day when all are happy, namely, when the rains come. Everyone is sad when the rains are withheld, and when they come down, everyone is happy and praises the Holy One, blessed be He," as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord. And when is this? (Psalms 86:10) For You are great and do wondrous things, and there are none like You. And wondrous things refer only to rain, as it says (Job 9:10), "Who does great things, unfathomable wonders." He who gives rain to the earth. Therefore, praise the Lord, all nations. Rabbi Tanchum bar Chiya said, "The descent of rain is as great as the giving of the Torah. The giving of the Torah brought joy to Israel, and the descent of rain brings joy to all the nations and to all the world, to beasts, to birds, and to wild animals, as it says (Psalms 65:10), 'You visit the earth and water it; You greatly enrich it.' Rabbi says, 'You satisfy its desire,' as it says (Genesis 3:16), 'And to your husband will be your desire.'"...
A shofar blower in Barzel tribe. There was a story about one of the great bird hunters who died and some say that he was a heretic. Rabbi Yossi went to warm himself up with him. He applied some oil to him and massaged him. Rabbi Yossi asked him, "Why are you rubbing him?" He replied, "Similarly, we wash the utensils in the heavenly fountain before bringing them to the world to come." Rabbi Yossi said, "The problem with that man is not his physical impurity, and I will not defile myself for him." The other man said, "Some craftsmen glue things back together, but it is not written that way; it is written that they shall be broken like a potter's vessel." Rabbi Yossi said to him, "Regarding a potter's vessel, it has no clear existence until it is fired, and if it breaks, it can be repaired, but after it is fired, its existence is clear, and if it breaks, it cannot be repaired. However, a glass vessel has a clear existence even before it is fired, and if it breaks, it has a cure." The other man said, "Listen to what you say, and what about glass vessels that are made from the blowing of flesh and blood, and if they break, they have a cure?" Rabbi Yossi replied, "A person who is made from the blowing of the Holy One, blessed be He, as it is said, 'And He breathed into his nostrils the breath of life,' how much more so!" Rabbi Yitzchak said, "It is not written here 'a craftsman's vessel' but rather 'a vessel of a craftsman.' Until it is fired, it can be returned."
... Jeremiah said: when I was coming up to Jerusalem, I lifted up my eyes and saw a woman sitting on the mountaintop, her clothes were black and her hair unkempt. She cried: I am seeking who will comfort me! And I cried: I am seeking who will comfort me! I came near and spoke with her, and I said to her: if you are a woman, then speak with me. If you are a spirit, then go away from me. She answered and said to me: Do you not recognize me? I am the one who had seven children. Their father went away to a land across the sea and as I was going up to cry for him, a prophet said to me ‘the house collapsed on your seven children and killed them.’ I do not know for whom I am crying and for whom my hair is unkempt.I answered and said to her: you are no better than my mother Zion, who was made a pasture for the beasts of the field. She answered and said to me: I am your mother Zion, I am she – the mother of seven, so it is written “She who bore seven has been cut off…” (Jeremiah 15:9) Jeremiah said to her: the blows you have received are like those of Job. Job’s sons and daughters were taken from him, your sons and daughters were taken from you. From Job I took his silver and gold, from you I have taken your silver and gold. I cast Job into the trash heap, you I have made into a heap of trash. And just as I came back and consoled Job, so too in the future I will return and console you. I doubled Job’s sons and daughters, and in the future I will double your sons and daughters. I doubled Job’s gold and silver, and in the future I will do so for you. I shook the trash from Job, and of you it is said “Shake yourselves from the dust, arise, sit down, O Jerusalem…” (Isaiah 52:2) Flesh and blood built you and flesh and blood destroyed you. But In the time to come I will build you, because thus it is written “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) Amen! May the Holy One fulfill what is written about us speedily and in our day “And the redeemed of Zion shall return, and they shall come to Zion with song, with joy of days of yore shall be upon their heads; they shall achieve gladness and joy, and sadness and sighing shall flee.” (Isaiah 35:10)
... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)
The Holy One, blessed be He, spake to the Torah: "Let us make || man in our image, after our likeness" (Gen. 1:26). (The Torah) spake before Him: Sovereign of all the worlds ! The man whom Thou wouldst create will be limited in days and full of anger; and he will come into the power of sin. Unless Thou wilt be long-suffering with him, it would be well for him not to have come into the world. The Holy One, blessed be He, rejoined: And is it for nought that I am called "slow to anger" and "abounding in love"? He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," (which) refers to the body.
The day had twelve hours; in the first hour He collected the dust for (the body of) Adam, in the second (hour) He formed it into a mass, in the third (hour) He gave it its shape, in the fourth (hour) He endowed || it with breath, in the fifth (hour) he stood on his feet, in the sixth (hour) he called the (animals by their) names, in the seventh (hour) Eve was joined to him (in wedlock), in the eighth (hour) they were commanded concerning the fruits of the tree, in the ninth (hour) they went up to (their) couch as two and descended as four, in the tenth (hour) they transgressed His commandment, in the eleventh (hour) they were judged, in the twelfth (hour) they were driven forth, as it is said, "So he drove out the man" (Gen. 3:24).
And He formed the lumps of the dust of the first man into a mass in a clean place, (it was) on the navel of the earth. He shaped him and prepared him, but breath and soul were not in him. What did the Holy One, blessed be He, do? He breathed with the breath of the soul of His mouth, and a soul was cast into him, as it is said, "And he breathed into his nostrils the breath of life" (Gen. 2:7).
All the seven days of mourning the soul goeth forth and returneth from its (former) home to its sepulchral abode, and from its sepulchral abode to its (former) home. After the seven days of mourning the body || begins to breed worms, and it decays and returns to the dust, as it originally was, as it is said, "And the dust returns to the earth as it was" (Eccles. 12:7). The soul goes forth and returns to the place whence it was given, from heaven, as it is said, "And the soul returns unto God who gave it" (ibid.). And whence do we learn that the soul has been given from heaven? Come and see. When the Holy One, blessed be He, formed man, he did not have in him the spirit. What did the Holy One, blessed be He, do? He breathed with the spirit of the breath of His mouth, and cast a soul into him, as it is said, "And he breathed into his nostrils the breath of life" (Gen. 2:7).
And God said: Let us make man in our image, after our likeness, and God created man in his own image, and the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a being, living and speaking.
Another matter, “these are the ordinances,” that is what is written: “A king upholds the land with justice” (Proverbs 29:4), this is the Holy One blessed be He, who created His world with justice, as it is stated: “In the beginning, God created” (Genesis 1:1). “The Lord created” is not stated, but rather “God created.” It does not say: ‘The Lord said: Let there be a firmament,’ but rather, “God” (Genesis 1:6). The same is true of all of them. (In each stage of creation, the verses refer to “God” rather than “the Lord.” According to the midrash, verses employ the name “God” when He acts with the attribute of justice, and “the Lord” when He acts with the attribute of mercy (see, e.g., Bereishit Rabba 12:16). ) Likewise, David said: “For God is Judge” (Psalms 50:6), to teach you that the world was created with justice. “But a man of donations [terumot] will destroy it” (Proverbs 29:4); this is Adam. Just as it is the way of a woman when she seeks to separate her ḥalla, she kneads the flour and then takes ḥalla, so God did. He kneaded the world and then took Adam, as it is stated: “Mist would ascend from the earth” (Genesis 2:6), and then: “[The Lord God] formed [man of the dust of the ground]” (Genesis 2:7). (The comparison here is based on the fact that ḥalla is also referred to as teruma; see Numbers 15:20).) When he sinned, God said to him: “The land is cursed because of you” (Genesis 3:17). That is why it is stated: “But a man of donations [will destroy it].” Another matter, “a king upholds the land with justice,” this is Yehoshafat, as it is stated: “Yehoshafat said to the judges: Consider what you are doing” (II Chronicles 19:6). “But a man of donations will destroy it,” this is a Sage who knows halakhot, midrash, and agadot, and an orphan and a widow go to him so that he will implement justice for them, and he says to them: ‘I am preoccupied with my studies, I am not available.’ God says to him: ‘I consider it as though you destroyed the world.’ That is why it says: “But a man of donations [terumot] will destroy it.” (Such a Sage is referred to as a man of terumot because he is involved in endeavors that are sacred, just as teruma is sacred, and he removes [merim] himself from involvement in justice. ) Another matter, “a king upholds the land with justice,” this is Israel, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “But a man of donations [terumot] will destroy it,” this is the generation of the flood, which did not implement justice. (They separated [herimu] themselves from justice. ) See what is written in their regard: “They drive the donkey of orphans…. They turn the indigent from the way” (Job 24:3–4). Rabbi Aḥa said: The Holy One blessed be He sought to give them four matters: Torah, suffering, the rite of offerings, and prayer, but they did not seek it, as it is stated: “They say to God: Turn away from us” (Job 21:14), this is the suffering. “We do not desire the knowledge of Your ways” (Job 21:14), this is Torah. “What is the Almighty that we should worship Him?” (Job 21:15), these are the offerings. “What good will it do if we encounter Him?” (Job 21:15), this is prayer. The Holy One blessed be He said to them: ‘What caused you to be eliminated from the evening of this world and from the morning of the World to Come? (This world is compared to evening or night, and the World to Come is compared to morning. ) It is because you did not accept the Torah in which there is justice,’ as it is stated: “From morning to evening they are broken” (Job 4:20). Why? “Forever unaware [mesim], they perish” (Job 4:20), and mesim is nothing other than justice, as it is stated: “These are the ordinances that you shall place [tasim] before them.”
(Devarim 32:4) "The rock (hatzur), perfect is His work": "hatzur" — "hatzayar" (the artist). He formed the world and formed the man in it, viz. (Bereshith 2:7) "And the L-rd G-d formed the man."
One time I was walking on the way. A man found me, and went with me on the way of mitzvot, and he had mikra (ie: written law) but no mishnah (ie: oral law). And he said to me, "Rabbi, mikra was given to us from Mount Sinai. Mishnah was not given to us from Mount Sinai." And I said to him, "My son, mikra and mishnah were both of them said from the mouth of God." And what is the difference between mikra and mishnah? Rather he told him a parable: To what is this matter similar? To a human king (lit: a king of flesh and blood) who had two servants, and he loved them with a great love. And he gave to one a kab (a measure) of wheat and to the other kab of wheat. And he also gave to each one of them a bundle of flax. The wise one of them took the flax and wove a beautiful cloth, and took the wheat and made it into fine flour, and sifted it, and ground it, and kneaded it, and baked it, and set it on the table, and spread the beautiful cloth over it, and left it there until the king should come. And the fool of them did nothing. After some time the king came into his house, and said to them, to his two servants, "My sons, bring to me what I gave you." One of them brought out the bread of fine flour, on the table, with the beautiful cloth spread over it. And the other of them brought out the wheat in a pile and the bundle of flax upon it. Woe for that shame! Woe for that disgrace! Which one is more favored? You must admit it is the one who brought out the bread on the table with the beautiful cloth spread over it... And I further said..."...Rather, when the Holy One Blessed Be He gave the Torah to Israel, it was only given to them as wheat from which to bring forth fine flour, and as flax from which to weave a garment..." Based on this, they said: The whole time that the Temple is standing, it is an altar of atonement for the Jewish people in all the places of their dwelling; and when the Temple is not standing, the Torah scholars are an atonement for the Jewish people in all the places of their dwelling. As it is stated (Leviticus 2:14), "When you bring a meal-offering of first grains to the Lord, of newly ripened crops, roasted over fire, ground [full and moist] kernels, you shall bring your first grain meal-offering"; and it states (II Kings 4:42), "A man came from Baal-shalishah and he brought the man of God some bread of the first grains, etc." But was Elisha a priest who eats the first fruits? Is it not that there was no Jerusalem there, nor Temple, nor altar, nor high priest. Rather there was only the prophet Elisha and his students who were sitting before him. However, based on this, they said: Anyone who attaches themselves to the sages and their students and supports them is considered by the verse as if he is offering first fruits and doing the will of his Father in the Heavens.
Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. (The bandits had been apprehended and were in chains.) One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. (There were offerings for many sins, particularly for those violated unwittingly.) Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning (This is one whose relative died that day but has not yet been buried.) does not bring a peace offering.
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); (Both verbs are written in the plural: Vayisu, vayaḥanu.) they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” (The verb is singular rather than plural. ) The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). (When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old. ) Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. (He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.) Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), (Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. ) and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another (While employing the term “peace”, which has been established to be a name of God. ) in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. (The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife. ) Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ (It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. ) Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). (In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. ) I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? (The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? ) “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). (The particular laws of peace offerings are discussed after those of the other types of offerings. ) I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. (The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” ) And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
The soul is created from the place of the Holy Spirit, as it is said, "And breathed into his nostrils the breath of life" (Gen. 2:7). And it is hewn out from a place of purity, and it is created from the supernal radiance, from the Throne of Glory. And in the realm above, in the place of the Holy of Holies, there is no falsehood. There everything is truth, as it is said, "But the Lord God is the true God" (Jer. 10:10). I have found written, "I am that I am" (* Hebrew: Eheyeh asher Eheyeh.) (Ex. 3:14). And it is also written, "And the Lord God is the true (** Hebrew: emet.) God, He is the living God and everlasting king" (Jer. 10:10).
The fifteenth—Scripture says (Genesis 2:7), “Then the Lord God formed man of the dust of the earth.” Now here it speaks of the creation of the body out of the dust, but it does not speak of the creation of the soul of this created being. But it does say (ibid.) “And He breathed into his nostrils the breath of life.” And we can understand from these words, “and He breathed,” that He took it from His own self and did not create it, but that He caused a portion of his glory to emanate and gave it to man, just as He caused an emanation to come from the spirit which was upon Moses, our teacher, peace unto him, and gave it to the seventy elders. Thus we know, that the soul is from Heaven, and the body is from earth. It is to Heaven that the soul will ascend if it is pure. Thus said King Solomon, peace unto him, (Ecclesiastes 12:7), “And the spirit returneth unto God who gave it.” And the word “returneth” indicates that it will return to the place whence it had come and where it was prior to this, just as the dust returns to the source whence it came.
Behold it has been explained from the two verses that we mentioned - [as well as] from the words of the Sages, may their memory be blessed - that the soul of the evildoers goes down to the pit. And it has also been stated (Proverbs 15:24), "For an intelligent man the path of life leads upward, in order to avoid the pit below." And it has also been stated (Ecclesiastes 3:21), "Who knows if the spirit of men does rise upward and if a beast’s spirit does sink down into the earth?" The explanation [of this] is who can recognize the righteous ones and the evildoers in this world? For there are are evildoers whose actions are in the dark, and people will not know it about them; and there are righteous ones that fear the Heavens in private, like the matter that is stated (Micah 6:8), "and walk humbly." And he called the soul of an evildoer, the soul of a beast, because it follows its physical desire like a beast. And [this is] like the matter that is stated (Jonah 4:11), "who do not yet know their right hand from their left, and many beasts as well!" But he called the righteous ones, "the spirit of men" - like the matter that is stated (Ezekiel 34:31), "you are men." And the explanation of the wording of the verse is like this: Who knows the spirit of men - which are the righteous ones - which goes above; for there are many righteous people that a person cannot determine in this world that they are truly righteous, and that their souls will arise above, like the matter that is stated (I Samuel 16:7), "man sees only what is visible, but the Lord sees into the heart." And also since there are many righteous ones whose fear of the Heavens is secret, and their righteousness is not known, and like the matter that is stated, (Micah 6:8), "and walk humbly with your God." "And the beast's spirit, etc." is that there also many evildoers that a man would not recognize from their actions, like the matter that is stated (Isaiah 29:15), "who do their work in dark places and say, 'Who sees us, who takes note of us?'" And they, may their memory be blessed, likewise explained in Midrash Kohelet (Kohelet Rabbah 3:21) that the "spirit of men" is the righteous ones, "and the beast's spirit" is the evildoers. But a person cannot say that he is in doubt whether the soul of a man rise up; for behold it is written (Ecclesiastes 12:7), "and the spirit returns to God who bestowed it." And also how can he doubt whether the spirit of a beast descends below? Is the spirit of a beast not from the earth? So how could it rise? And it is explained in the Torah that the soul of man is supernal. As it is written about the spirit of an animal that it is from the ground, as it is stated (Genesis 1:24), "Let the earth bring forth living spirits according to their specie." But about the spirit of man, it is written (Genesis 2:7), "and He blew into his nostrils a living soul." Therefore the soul of man rises above with the death of the body; since all things return to their source, like the matter that is stated (Ecclesiastes 12:7), "And the dust returns to the ground as it was, and the spirit returns to God who bestowed it." And it is stated about the soul of the righteous one (Zechariah 3:7), "and I will permit you to move about among these ones standing." Its explanation is among the angels that are standing and enduring - as it is stated (Psalms 148:6), "And He made them stand forever." And it is [also] stated (Daniel 7:16), "approached one of the standing." And they, may their memory be blessed, said (Shabbat 152b), "The souls of the righteous are hidden under the Throne of Glory, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life." And all men of heart will consider this world like a temporary dwelling; so they will only use it for the service of the Creator, may He be blessed, and prepare provisions for their souls. For if a man lives many years - even if he lived twice a thousand years - since there is a number to his years, the number will end, and his end will be as if they had not been. But the world of repayment has no end, like the matter that is stated (Job 16:22), "For a few more years will pass, and I shall go the way of no return." Even more so, since the days of man are like a passing shadow, like the matter that is stated (Psalms 90:10), "The span of our life is seventy years, etc." And it is [also] stated (Psalms 144:4), "his days are like a passing shadow." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:3), "Not like the shadow of a tree or the shadow of a wall, but rather like the shadow of a flying and passing bird." It means to say a person is obligated to compare in his heart, this world to the shadow of a bird that if flying and passes over in a small instant - especially since a man does not know whether he is here today but in the grave tomorrow. And it would come out in his efforts today for tomorrow, that he has taken pains for a world that is not his. And our Rabbis, may their memory be blessed, said (Sanhedrin 100b), "Grieve not about tomorrow’s trouble, because you know not what a day may bring."
There is yet another obvious reason for the demeaning nature of this bitter sin: It is known that man's great superiority over all living creatures is G-d's having superadded to him a "speaking soul," as it is written (Bereishith 2:7): "And He blew into his nostrils a soul of life and man became a living soul," which Onkelos translates "a speaking soul." And this [(superiority)] is so only if he enhances [the world] with the faculty of speech which the Holy One Blessed be He gave him. Not so, if he employs his speech for evil, in which instance he is worse than the beasts of the earth, which, in any event, cause no harm [by their muteness]. And that is why Scripture emphasizes: "Who is the man who wants life, etc." For otherwise, [i.e., without speech], he is not a man. And this defect [i.e., abuse of speech] is most glaring if he is a Torah scholar, in which instance he is like a great palace with a tannery gutter built into it (as we find in Derech Eretz 1).
כהן-לוים-ישראלים, in descending order, are similar to נשמה-רוח-נפש. The Torah describes "Adam" on three levels, Genesis 2,7, ויהי אדם לנפש חיה. In Genesis 6,3, we find רוח האדם. Finally, in Genesis 2,7, we find him also as נשמת האדם. Kabbalists have described this parallel relationship and have claimed that this is the source for our reciting one hundred benedictions daily. The Israelite, who represents the נפש level, gives ten percent of his harvest to the Levite, who represents the רוח level. The Levite in turn, gives ten percent of what he has received to the Priest, who represents the נשמה level. This means the Priest is entitled to the "number" one (one out of a hundred). The author of Shaarey Orah as well as the author of Tolaat Yaakov have elaborated on the significance of these various numbers in the alphabet. We find the whole Jewish people referred to as נפש (singular), when Jacob and his family moved to Egypt (Genesis 46,27).
The purpose of creation, is, as far as man is concerned, for the sake of the Torah, i.e. he is to perform the positive and negative commandments contained in Torah. He has to avoid transgressing negative commandments. His task vis-a-vis Torah can be summarised as לעבדה ולשמרה, just as Adam's task in Eden had been the same thing. All this is hinted at in Genesis 1,26, when G–d said: "נעשה אדם, instead of אעשה אדם." The word נעשה, alludes to the נעשה ונשמע the Jewish people proclaimed at Sinai prior to receiving the Torah. That moment in time was their finest hour, as we explained when discussing the appropriate verse. Once Adam had sinned, "Man's" rehabilitation did not commence until the giving of the Torah and the building of the Tabernacle. This is because the Tabernacle was built in a way that made it a universe in miniature, i.e. a microcosm. It reflected the universe, since it too had been created for the sake of Man. Adam had distanced himself and his place was now taken by Aaron, who had been brought close. G–d instructed Moses in Exodus 28,1: "ואתה הקרב אליך את אהרון." I have elaborated on this theme in Torat Kohanim i.e. the book of Leviticus. I also explained how the Tabernacle was the universe in miniature. Aaron is equivalent to "Adam" i.e. Man, for whose sake the universe had been created, so that he could receive the Torah. It is this which is hinted at at the beginning of the book of Numbers, אוהל מועד=ציור העולם. The Levites, who are close to Aaron, may be viewed as if they were branches of "Adam," and it is a fact that only Israel is described in the Torah as אדם.
The deeper meaning, סוד, of the relationship between צלם and דמות, image and form, is the relationship between soul and body. The attachment of the Essence of G–d, the אין סוף, -to אצילות, the emanation closest to the אין סוף, -is similar to the attachment of our soul to our body. This is a comparison of a general nature, something we described as דרך כלל. The more detailed explanation of this, which I have given in my treatise תולדות אדם, describes the soul נשמה, as something Divine, originating in the upper regions of the Heavens. I have discussed also the sources of our other spiritual forces such as נפש and רוח in that treatise. Generally, we find those three spiritual forces as being mentioned in the Bible, though on rare occasions the Bible also uses two more names for our spiritual forces, חיה and יחידה. In my treatise תולדות אדם I have also discussed the meaning of such verses as ויהי האדם לנפש חיה, "Man became a living creature" (Genesis 2,7), as well as the verse היא היתה לאם כל חי, "She has become the mother of all living human beings" (Genesis 3,20), and הן האדם היה כאחד ממנו, "Here man has become like one of Us" (Genesis 3,22). The last verse alludes to the deeper meaning of the spiritual force called יחידה. In that connection we have also discussed the significance of דמות, the body. We have explained there that G–d created man with seven facets, the head to correspond to the upper three of the emanations כתר, חכמה, בינה, the two arms corresponding to the emanations, חסד, גבורה. The torso corresponds to the emanation תפארת, the "covenant" with the sexual organ draws the torso towards the emanation יסוד, whereas the two thighs corresponds to the emanations נצח, הוד. Man cleaves to his wife (Genesis 2,24) by means of the "covenant" with his sexual organ. The latter function of the body corresponds to the emanation מלכות. In the treatise בית ישראל, which follows the treatise תולדות אדם, I have dealt with the mystique contained in the various names for other parts of the body.
Briefly, the matter is as follows: The last mentioned three parts of the soul stem from the three emanations below בינה, the origin of "two-faced" man being rooted in the emanations תפארת and מלגות respectively, i.e. the conditions applicable to the material world. חיה and יחידה, however, originate in the "senior" emanations חכמה and בינה, which contain the key to עולם הבא. There are only a select few who attain such a high level of spirituality that they may glimpse their עולם הבא already in this life. Those who do also possess the two parts of the soul we have called חיה and יחידה. The souls of Adam and Eve belong to this latter category, and I have explained the verses 2,7) ,ויהי האדם לנפש חיה) and (3,20) וחוה היתה אם כל חי, in my aforementioned treatise.
The sages also describe G–d as having gathered a little dust from every part of the globe so that wherever man would die, the local earth would not reject his remains since he contained part of it (Rashi Genesis 2,7). Both statements are accurate and point us in the same direction. It is well known that Adam incorporated within him all subsequent generations of mankind, for their very existence was through him. Our sages described all subsequent mankind as being related to Adam either through his head, his eyes, his hair, etc. [In present-day parlance this means that all of our genes were at one time part of the genes of Adam.] Even in death man is not totally severed from his connection with original man: the earth Adam was made of was holy soil, from the site of the earth of the altar mentioned. That piece of earth in turn contained earth from all parts of the globe, seeing that this site is the site from which the whole earth receives its sustenance. Had Adam not sinned he would have lived forever. Since he sinned, however, and was expelled from the garden of Eden because G–d did not want him to eat from the tree of life and live forever, he was bound to die sometime.
We have explained this portion from the vantage point of sanctifying one's body and one's financial dealings. But the choicest part of sanctifying one's body is sanctifying the mouth. For this is what distinguishes a person from other living creatures, such that he is called a speaking being: It is written (Genesis 2:7), "and man became a living being" - and Onkelos (the classic Aramaic translation of the Torah) renders this as, "man (Adam) became a talking spirit." From this stems the duty of a person to fulfill everything that comes out of his mouth, as it is stated (Deuteronomy 23:24) "You must keep what has come out of your lips." And even though this is mentioned in connection with vows, that is as an additional warning [not to default on vows]. Regardless, it is also stated about everything. For our external speech flows from our inner speech, and that is the speech that God and the angels use. And it is this speech that God uses when speaking with us, as it is stated [in many places], "And God spoke, etc." - and [there,] it is written, "saying," to be a warning to us that our inner speech come from our souls which is a portion of God above. Hence, all of a person's toil should be towards his mouth. Woe to him and to his soul of the one who defiles himself with foul language or lies or that which is similar to them. Rather, care must be taken in avoiding evil and guarding the mouth even in mundane conversation. Truly one should only open one's mouth in praise and thanksgiving to God, with the voice of Torah [study] and of prayer. And then, 'the voice will be the voice of Jacob,' and the external speech will flow from the inner [speech]. But the generation of the flood, as well as the generation of the [Tower of Babel], did not stand by their inner speech. Hence anyone who does not stand by his word must accept upon himself [the curse of (Bava Metzia 44a),] "He Who exacted payment from the people of the generation of the flood, and from the generation of [the Tower of Babel], will exact payment [from whoever does not stand by his statement]."
In פרשת מטות the Torah deals with laws designed to perfect our souls, our spiritual development. The laws dealing with vows contain the warning to honor all our utterances, ככל היוצא מפיו יעשה "he must carry out all that crosses his lips" (Numbers 30,4). This is addressed to the soul, because the power of speech derives from the attribute of wisdom which itself is an outgrowth of the soul. Speech is only an externalized version of one's thoughts, something that elevates man above all other living creatures. Man is called a מדבר, "a talking creature." This is why he must not "profane" his word, "לא יחל דברו." We also find that Onkelos renders Genesis 2,7: ויהי האדם לנפש חיה as "man became a talking spirit." You are already aware that man has been designed along the superior lines of a higher world, that each one of his limbs is a branch of a "tree" in the Celestial Regions, and that the mouth he has been equipped with is meant only to enable him to proclaim the greatness of the Lord and to tell His praises. It is a vessel to be used only for the service of the Lord. This is what David meant when he said in Psalms 145,21: "My mouth shall utter the praise of the Lord."
Murder committed deliberately, however, מעט מזבחי תקחנו למות, "you will execute him promptly, says G–d (21,14). Even Adam had been created from ה-אדמה, i.e. the altar (מזבח אדמה תעשה לי). Rashi explains on Genesis 2,7, that the dust referred to here is the site of the eventual altar in the Holy Temple, so that the eventual function of the altar, namely to atone for man's sins, should also be able to atone for Adam's error. Since nowadays the evil urge does not manifest itself in the guise of the serpent, murderers do not enjoy a stay of execution.
When Rav spoke about the righteous "sitting," he referred to their mode of life in this world Even in this world their physical enjoyments, i.e. נהנין, came from the brilliance of G–d's Presence; they made use of the comforts of this world only in order to better appreciate the brilliance of G–d's Presence. Rabbi Yehudah Hanassi's testimony meant that he had used all the comforts of this world only in order to further his Torah study and his spiritual advancement. When the Torah (Exodus 24,11) speaks about the אצילי בני ישראל, the spiritually most highly placed Israelites eating and drinking and enjoying a vision of G–d, this is an allusion to the motivation which should be present when we eat and drink while in this world. A similar allusion is found in Psalms 40,9: ותורתך בתוך מעי, "Your Torah is within my entrails." The correct way to live in this world is spelled out in Proverbs 21,23: שומר פיו ולשונו שומר מצרות נפשו, "He who guards his mouth and tongue, keeps his soul from troubles." Onkelos already explained (Genesis 2,7) that what makes a person into a human being is the power of speech. It follows that we have to sanctify ourselves through the manner in which we use this power of speech.
Man is the ultimate purpose of the universe. This is something that all our commentators have been at pains to prove. It is the reason we say in our prayers on Rosh Hashanah זה היום תחלת מעשיך, "This day (the date on which Adam was created) is the beginning of Your works." The author of Kley Chemdah says that this is the meaning of Psalms 66,3: אמרו לאלקים מה נורא מעשיך, "Say to G–d how awesome are Your deeds." Significantly, the Psalmist does not speak about מה נוראים G–d's works in the plural, but sums them all up as a single deed נורא although the word מעשיך "Your deeds" is in the plural. What the Psalmist means is that all of G–d's deeds had but one aim, אדם, Man. This is why Man is a combination of terrestrial and celestial elements. Rashi explains this in his commentary on Genesis 2,7. This established a permanent linkage between terrestrial and Celestial creatures. It helped remove jealousy between the creatures of the "upper" world and the creatures of the "lower" world (Rashi ibid.). There remains a complaint [by the Celestial Forces] inasmuch as only man is at home on earth. This subject bears further investigation.
Rabbi Yitzchak Arama, author of the Akeidat Yitzchak deals with this problem in chapter 57 of his book, after taking the Kuzari to task for presenting us with a parable in which the משל is not at all like the נמשל. The human body needs physical food for survival, something which is not true of the Jewish people i.e. an abstract concept. Rabbi Arama concludes that, of course, the שכינה does not "need" the sacrifices. He believes that it is the motivation that prompts one to eat food which determines if such food can be converted into "soul-food." If we eat in order to be able to serve G–d better as the result of the food we consume, the spiritual level of the individual Jew, (or even the Jewish nation in the case of communal sacrifices), is enhanced. As a result our affinity with the שכינה is strengthened. He refers to chapter six in his book in which he explains that the highest level our soul achieves is not the level at which it was when we were born, but rather that the level of "soul," intangible spiritual force- we possess is either נפש, רוח or נשמה, depending on how much effort we put into developing our personality. The Torah has said concerning this in Genesis 2,7: ויהי האדם לנפש חיה, "Man started out with only the נפש part of his soul as long as he had not developed his personality."
The kind of food needed to sustain a soul of a level over and above the minimum level נפש, is different from the kind of food needed to sustain a body. When Moses spent three times forty days on Mount Sinai without physical food or drink, he certainly sustained his נשמה by spiritual nourishment instead.
Originally, man's body and soul were so close to one another that they could almost be considered one. This relationship paralleled the relationship between אדם העליון and G–d Himself in the Celestial Regions. Man was therefore considered a קרבן, and placed in גן עדן, the most refined place in the physical universe. He was meant to live indefinitely. When the Torah describes man as becoming נפש חיה, in Genesis 2,7, the meaning is that his soul comprised all other souls in the universe, as our sages have described this.
If we want to explain the verse according to its simple meaning, we can accept the commentary of the Ran: Since Moses was the "father" of all subsequent prophets and his accomplishments as a prophet were far above the laws of nature, as vividly described in Deut. 34,11 how can we understand that he was afflicted with a physical blemish such as a stutter? He could not even control ordinary nature! How could a person underprivileged by nature rise to become a master of nature?! There is hardly a greater blemish than if someone cannot express his thoughts due to a physical handicap! Man's entire advantage over the animal kingdom is the ability not only to formulate thoughts but to express them! Moreover, we know from a number of sources in the Talmud such as Nedarim 38, and Maimonides, that G–d does not grant the gift of prophecy to people who do not possess physical prowess, wealth, wisdom as well as the virtue of humility and that Moses possessed all of these attributes. How then could Moses be plagued by such a deformity? In Sotah 12, where the verse in Exodus 2,6 in which Pharaoh's daughter finds a crying lad, i.e. Moses, is discussed, we find the description of Moses both as a ילד, young child, and as a נער, a description normally reserved for a boy entering his teens, not for a three months old baby. Rabbi Yehudah explains this to mean that Moses had a voice as strong as that of a נער, though he himself was a ילד. Rabbi Nechemyah questions this by saying that this would be considered as a physical deformity, and that is obviously not satisfactory! What he means is that if a minor blemish is inconceivable in Moses, how could a major blemish such as his difficulty to express himself be acceptable! When the Torah describes the creation of man in Genesis 2,7, we are told ויהי האדם לנפש חיה, which Onkelos translates as man becoming a talking spirit.
The next item that Rabbi Bachyah listed in his comparison between the acts of creation when the universe came into being and the construction of the Tabernacle was the creation of the luminaries during the six days of creation and the construction of the candlestick in the Tabernacle. The hidden parts of the soul are alluded to here. A person observing the Sabbath properly prepares himself spiritually before joining his wife in order to fulfil the commandment of "be fruitful and multiply." His soul is elevated and influenced by the symbolism represented by the cherubs on the Holy Ark. I have explained elsewhere why the cherubs appeared like man and wife joining, and how the mystical element of the union between husband and wife is related to the זכור aspect of the Sabbath legislation, the performance of the positive commandment of Sabbath observance. When speaking about the negative commandments of the Sabbath, the שמור aspect, we also find two, respectively four categories. The visible aspect of the performance or non-performance of such negative commandments by the soul is the דבור, the articulation of the thought. Certain kinds of speech are forbidden on the Sabbath. One is not supposed to discuss mundane matters relating to one's business, etc. Rabbenu Bachyah alluded to this when he referried to the creation of man. i.e. a talking spirit. When speech is employed constructively it is called דבור and makes a positive impact in the Celestial Regions. When speech is not employed constructively it is called הבל פה, "vain mouthings," reminding us of הבל הבלים of Solomon in Kohelet. The Midrash mentioned the appointment of Aaron as High Priest during the construction of the Tabernacle as the activity which corresponded to the creation of man during the six days of creation. Aaron knew when to speak, (Exodus 4,14,) and he knew when to keep silent (Leviticus 10,3).
When discussing such repairs, תקונים, we must appreciate that the first step in such repairs is the element of סור מרע, "abandon evil," followed by the element of עשה טוב, "do good." The סור מרע element consists of the removal of the pollutants residual within us through the serpent's influence. This infection is one which spread further and further throughout all generations. Because of this, all the people born nowadays originate in what Rabbi Akavyah has called the טפה סרוחה, the smelly drop of semen. When the residue of that smelly drop is removed, Torah can be received in its entirety. Torah represents the element עשה טוב, do good. Torah is the very reverse of pollution. This is the reason the Talmud Sukkah 52b advises that "if the מנוול, i.e. the evil urge, attacks you, drag him to the house of Torah study." After you have done this, G–d's Torah can also be called תורת האדם, the Torah of man. The name אדם for man, the species, stems from the word אדמה in the sense of something very superior; [such as Genesis 2, 7, where man is described as having been formed out of אדמה, which Rabbi Shimon bar Yochai understood as the emanation בינה. Ed.] Man was entitled to that appellation as long as he had not sinned. Man will again be entitled to that name when the Messiah has come and the repair to the world caused by Adam's sin has been completed. The entire process of repair occurs in stages. The four people that have been called by the name אדם, are Adam, David, the Messiah and the people of Israel. [we have mentioned that Israel is a collective term for a single composite concept comprised of many units. Ed.]
A gnat came, entered his nostril, and picked at his brain, etc. This punishment came to him because he blasphemed and cursed [God] with his words, which comes from the faculty of breath which came through the nose to the brain. As it is written (Genesis 2:7), "And He blew into his nostrils the breath of life and the man became a living being"; and Onkelos translates [this as,] "a speaking being." And the matter of its picking at his brain, etc. and it heard the sound of a hammer and was silent, can be explained [as] a hint from the verse that it brought above (Psalms 74:4), which stated, "Your enemies roar, etc. He was known like one bringing up for stature." Meaning, he was known by the curtain that he brought to his city, that should be for his stature, to be praised for it in his city. Or it means, "like one who brings the Elevated" - as it said, "he thought that he had killed "himself." So it said that his punishment is that "the axes are caught in the tree" (the end of Psalms 74:5): Just like the axe picks at the tree, so too did the gnat pick at his brain. And also according to Abbaye - as its mouth was copper and its claws were iron - it was like this axe. And it stated (Psalms 74:6), "its entrances" - since there was a little consolation and opening, since the idolater and the Jew together, "broke away with the hatchet and with the hammer," to silence it with the sound of the hammer. And it said, "they split open his head, etc." - according to one, like a pigeon - that is a hint to the Congregation of Israel. As it is written about the visions between the pieces, "Bring Me a heifer, etc., a turtledove, and a young pigeon, etc. and he split them in the middle [...] but he did not split the bird" (Genesis 15:9-10): That is a hint that the idolaters will end, but Israel will survive. And that is what it stated in this Psalm (Psalms 74:19), "Do not deliver Your dove to the wild animal, etc." - it is the "turtledove, and [the] young pigeon."
Both stories are essentially about what it is to be human. The name Adam itself comes from the word adama, “the earth.” The same play on words appears in both cases. In that of Adam, “the Lord God formed the man [haadam] from the dust of the ground [haadama] and breathed into his nostrils the breath of life” (Gen. 2:7). In the case of Moses, “the man Moses was very humble, more humble than any man [haadam] on the face of the earth [haadama]” (Num. 12:3).
In the first chapter, which speaks about the birth of the universe and the slow emergence of order from chaos, man is part of nature. That is the (partial) truth in the discovery that we share much of our dna with other life forms. This is why God is described here as Elokim, the Author of nature. In chapters 2 and 3, man begins to use language. He becomes, in the words of the Targum, “a speaking being” (Genesis 2:7). God brings the various forms of life to him “to see what he would name them, and whatever the man called each living thing, that was its name” (2:19). But thus far he only uses nouns, first for the animals, and then for his wife, whom he calls ishah, “woman.” He has moved from nature to culture – of which language is the first step – but he has not yet understood the concept of a person. It is only after he gives his wife a proper name that the Torah uses the name Hashem on its own. It is only after he has become aware of his wife as a person that man is capable of understanding God as a “person.”
Indeed, what singles out Homo sapiens among other animals is the ability to speak. Targum Onkelos translates the last phrase of Genesis 2:7, “God formed man out of dust of the ground, and breathed into his nostrils the breath of life, and man became a living creature,” as “and man became ruaḥ memallelah, a speaking spirit.” Because we can speak, we can think, and therefore imagine a world different from the one that currently exists. Creation begins with the creative word, the idea, the vision, the dream. Language – and with it the ability to remember a distant past and conceptualize a distant future – lies at the heart of our uniqueness as the image of God. Just as God makes the natural world by words (“And God said…and there was”) so we make the human world by words, which is why Judaism takes words so seriously: “Life and death are in the power of the tongue,” says the book of Proverbs (18:21). Already at the opening of the Torah, at the very beginning of creation, is foreshadowed the Jewish doctrine of revelation: that God reveals Himself to humanity not in the sun, the stars, the wind or the storm but in and through words – sacred words that make us co-partners with God in the work of redemption.
After creating the universe, God’s first gift to the first man was the power to use words to name the animals, and thus to use language to classify. This was the start of the intellectual process that is the distinguishing mark of Homo sapiens. The Targum translates the phrase, “And man became a living creature” (Gen. 2:7) as “a speaking spirit.” Evolutionary biologists nowadays take the view that it was the demands of language and the advantage this gave humans over every other life form that led to the massive expansion of the human brain. (See Steven Pinker, The Language Instinct (New York: William Morrow, 1994); Robin Dunbar, Grooming, Gossip and the Evolution of Language (Cambridge, Mass.: Harvard University Press, 1996); Guy Deutscher, Through the Looking Glass: Why the World Looks Different in Other Languages (New York: Metropolitan/Henry Holt, 2010). )
נפש כי תחטא בשגגה, “if someone commits a sin inadvertently;” it is noteworthy that the verse does not commence with the word: אדם, “a human being,” as it does in Leviticus chapter one verse two, where it describes someone feeling the urge to offer a sacrifice to the Lord. When the prophet Ezekiel in Ezekiel 18,4, writes about the same subject, he too commences by referring to the subject as נפש, i.e. the animalistic part of our soul. The point that is being made in both these verses is that a sin can only be the product of the animalistic life force in our body, not the spiritual part that G–d blew into Adam’s nostrils when the result was his becoming a human being, אדם. (Compare Genesis 2,7 where he is then described as נפש חיה, “a living creature,” not just as נפש.) The creature described as נפש, is by definition mortal, as is clear from the verse quoted from Ezekiel 18,4, where the prophet concludes with the word: תמות, “it is bound to die.” Consider the following parable: two subjects had each committed a trespass against their king. One is an ordinary citizen, whereas the second one was one of the people engaged by the palace where he made his living. They were both arraigned for judgment. The King decreed that the ordinary citizen was to be released forthwith, whereas he imposed a painful penalty for the member of the palace staff who had committed a similar offence. The other members of the palace staff were very disturbed when they observed that their colleague had been singled out for harsher punishment. They questioned the king about this. The King told them that the first citizen, being a stranger, was not familiar with the good qualities of the king. He could therefore be forgiven for having committed this trespass. The palace employees, however, who were well aware of all the king had done for them, could not be forgiven for having trespassed against his rules instead of being especially careful not to commit such an offence. The same applies to creatures who possess only a body, i.e. who though human, did not have a Divine soul, which made them part of the heavenly regions, i.e. they are part of the staff of G–d’s Palace. They are charged with ensuring that their “uniform,” the soul, is in a state of purity at all times. As a result of this difference, the bodies who did not receive a נשמה, a soul from heaven, when they die are buried and this is all. Human beings endowed with a heavenly soul, however, come up for judgment to determine if the G–d given soul is being returned in the condition it had been given to them.
But that which we explained above (Paragraph 12) is also correct: That the explanation of that which he said, "There are three crowns," is that there are crowns that are crowns in front of you. But the crown of a good name is not a crown that is in front of you; since it is with those who absorb and hear his name. So this is its explanation: There are three crowns that are known and visible in front of you; but there is another crown that is unfelt. And that is the crown of a good name [which] rises above them. And from this, you can understand that which he said, "the crown of a good name rises above them." For this crown is over them, from the angle that this crown is completely separated and has no connection with the body, which is [rooted in] the ground (Genesis 2:7) [and] does not rise so much. And that is why the crown of Torah - which has a connection with the body - does not rise above like this crown, which is the crown of a good name.
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
And an expression of formation is said about a form that is imprinted in substance. And that is [the root of] the expression, formation (yetzirah) - as it is from the [usage] (Berakhot 10a), cast a form (tzar tzurah) - such that it is not possible for the form to endure without the substance, which is [its] bearer. Hence, it is relevant to say an expression of formation about a form that is in substance. Therefore it is relevant to say an expression of formation with beast and man. For it is known and revealed that [domesticated] beasts and [wild] animals have a form that is imprinted in substance. Hence an expression of formation is said about it. And likewise does man have a form that is imprinted in substance. Even though he has a Godly separated form, man nevertheless also has a physical form, which is the form that is imprinted in substance. For about that form, the expression, “And […] God formed” (Genesis 2:7), is written. And the understanding is not that this is only relevant with man and with beast. For there is a form inscribed in substance to all creations. Rather, it is more visible with man and with beast. [For that reason], it wrote this expression specifically with them.
And it wrote an expression of making with the firmament and with the luminaries because these have a shining body and their essence is their body. Hence, it wrote the expression, “and He made,” about them - since this expression is said about the body. And likewise with the animals that have substance and form. But their substance and form are equally recognizable; hence expressions of making and formation are said about them. And the three of them are said about man - creation, formation and making - because the three of them are equally recognizable in man. Hence the three of them are said about (them) [him]. Here you have the three things that are said about creation.
And because we still do not understand that the Torah gives good spiritual life that the soul receives - which is life from the world to come - because of this, it brought the verse (Proverbs 1:9), "For they are an accompaniment of grace for your head, and a necklace for your throat." The explanation of this is that the Torah gives the soul a spiritual level. And that which it said, "For they are an accompaniment of grace for your head," is because the Torah gives an accompaniment of grace - meaning a connection of grace (Rashi on Proverbs 1:9) - to the head, in which there is the Godly soul. And grace is not a material thing. Rather it is something completely separated. For behold it is not an actual thing, but rather grace that is upon the eyes - and that is not something material at all. Then it said, "and a necklace for your throat"- the explanation of "your throat" is that the throat is that from which the speech of man goes out. And we have explained many times that the speech of a person is the life of a person in this world. For behold, man is a speaking animal, as we have explained [many] times. For Onkelos (Onkelos Genesis 2:7) translated, "and man became a living being" (Genesis 2:7), as "and it was for a speaking spirit in man." So from this you know that the essence of man is that which he is a speaking being.
"'And when you awake, it shall be your conversation' - for the world to come": We have already explained above (Derekh Chayim 6:7:9) that life is called, speech. And it is as Onkelos (Onkelos Genesis 2:7) translated, "and man became a living being" (Genesis 2:7), as "and it was for a speaking spirit in man." And [R. Yose] hinted to this as well. For behold, the dead are called, "those that descend to Dumah" (Psalms 115:17), from the expression, demimah (silence). And even more than this; since the name of the angel that is appointed over the spirits - which are the dead - is Dumah, as it is found in the chapter [entitled] Chelek (Sanhedrin 94a). And all of this is because speech is lacking from the dead. And in the Midrash (Kohelet Rabbah 9:10): Rabbi Ashian said, "There is no [difference] between the righteous [who have died] and us besides speech alone." Rabbi Shimon ben Lakish says, "There is no [difference] between the righteous [who have died] and us besides the [power of] speech alone." To here [is the midrash]. Then note that the dead do not have speech.
The answer the Torah gives has to do with language. Recall that it was with language that God created the world: “And God said, Let there be…and there was….” One of the first gifts God gave humanity was language. When the Torah says that “God formed man from the dust of the earth and breathed into him the breath of life and man became a living being” (Gen. 2:7), the Targum translates the last phrase as “and man became a speaking being.” For Judaism, speaking is life itself.
And the serpent was more cunning, etc.: Rashi explained in the name of Midrash Rabbah that it was jealous of them, in that it saw them copulating together and desired her. But this is a wonder! As behold, every creature only desires its species, as it is found in Tractate Bava Metzia 91b: "Its species - it is drawn after its species." And behold the serpent was not lacking its female. And if it was on account of their having intercourse before the eyes of all, the serpent also did not know shame. Rather the matter is that it sensed that the clinging of the women to her husband was not like its female to it, which only occurred at the time of arousal for copulation. And that is only by happenstance and preparation for the thing. Which was not the case with the woman, who constantly clung to him: Given that she was the bone of his bones, the clinging was even more than a brother and sister. For they too are one flesh. However they are nevertheless not truly so like the first woman to Adam, who was like a limb to the head. And it was jealous of this. And behold the matter is understood that the serpent never spoke. For if it had originally spoken but was cursed to be dumb and silent, why is this curse not mentioned? Moreover, speech depends on intelligence, and as per Rashi's explanation of, "and so man became a living soul" Genesis 2:7) - with speech and intelligence. And likewise did Onkelos translate, "With a speaking spirit." Behold man was unique in this virtue. However it was the constellation of the serpent that clothed himself with jealousy and spoke at that time from the throat of the serpent. As every species from all that was created - even the botanic - has a constellation; and that is the angel that is appointed upon that species to protect it and grow it, so that it not cease from the world. And this is like the Sages, may their memory be blessed, said, "You have no [blade of] grass below without its constellation above striking it and saying to it, 'Grow!'" And the constellation of the serpent was like [the serpent]; as it was jealous of man's clinging to his Creator, may He be blessed. And it is just as we explained in the previous section, that Adam clung so greatly to God, like a portion that always yearns for its source; which is not the case with an angel. It is just separated and it is not clinging and yearning for His light, may He be blessed, except for at the time designated for song and that which is similar. And the angel was jealous about Adam; and the physical serpent about his wife. And [about] that which all of this is not explained in Scripture, the Ramban has already written, in Parashat Bechukotai - and we brought it earlier (Haamek Davar on Bereishit 1:1) - that regarding things that are not grasped by everyone, the Torah only spoke about it by hinting.
THE IMPORTANCE OF STUDYING THE GEONIC SOURCES DIRECTLY THE REASONING OF the giants of Torah [of the previous generations] is not concealed from him [the Talmudic scholar], and at the due moment of “life,” (The Netziv is making a play on words on the tidings that the angels provided to Abraham and Sarah. In Harhev Davar on Gen. 2:7, he explains that the word hayyah, life, refers to one achieving a complete form of living: the moment of true living comes when one is deeply involved in the study and analysis of the Torah. This concept of life is found in the Jerusalem Talmud in Pe’ah, as cited by the Netziv in Part 2, chapter 2, “Your life is when you toil in the study of Torah.” The Torah becomes your life when you engage in its study. In addition, the spiritual experience gained from Torah study is truly living. When the soul connects with the Creator, there is a happiness and satisfaction that cannot be matched by any physical pleasure.) may God bless them, [the Scholars of the current generations of Israel to properly study and understand the words of the “masters of collections”]. Everyone emphasizes the greatness of the She’iltos and the Bahag, and [it is known what] the Rishonim wrote pertaining to them, that all their words are words of holiness, and [everyone underscores] the holiness of the Rif, as [the Rishonim] wrote regarding the Rif’s book that it was compiled with Divine inspiration, and everyone knows that this awesome result came because the Rishonim knew how to analyze their words meticulously. They saw light within darkness, [insights within obscurity, derived] from the most subtle nuances. [Even though this is known by all], today’s generations have not gained a proper understanding of the opinions of the giants of the “masters of collections,” the pillars of Jewish Law. For [today’s scholars] have not habitually analyzed their words, even those of the Rif, whose words are before the eyes of all who study his commentaries and those of his armor-bearers, of blessed memory. (The Netziv is lamenting that even though many people, such as the Ran and Nimukei Yosef, study the commentaries of the Rif, and many people study the Ramban’s Milhamos ha-Shem, which he wrote in order to defend the Rif against the Ba’al ha-Ma’or, some fail to analyze the words of the Rif properly.) It then goes without saying that they are not paying sufficient attention to the books of the She’iltos and of the Bahag, unless [they are reading] what the Rishonim have already inferred from their terse words.
I will now comment on Remember and Observe. Note that the meaning, not the wording, is preserved. (Whenever Scripture repeats an account or a dictum.) Thus our father Isaac said to Esau, that my soul may bless thee before I die (Gen. 27:4). However, Rebekah told Jacob that she heard Isaac say, and bless thee before the Lord before my death (Gen. 27:7). Now lifne moti (before I die) (Ibid.) means the same as betrem amut (before I die). (The idea is the same although the words are different.) This being the case, (That Scripture preserves meanings.) why did Rebekah add, before the Lord? (When Isaac did not say this.) The answer is that Rebekah knew that Isaac was a prophet of the Lord and that the blessing which he would pronounce would be prophetically uttered. Hence she said, before the Lord to Jacob. (When paraphrasing to Jacob what Isaac had told Esau.) She was, as it were, explaining the meaning of the blessing. (She was telling Jacob that Isaac’s blessing would be prophetically uttered.) Moses acted in a similar fashion. The Ten Statements recorded in this chapter are God’s very words without any additions or subtractions, and they alone were inscribed on the tablets of the covenant. It is not as Saadiah says that Remember was on one side and Observe was on the second side. (According to Saadiah Gaon each tablet contained a different version of the Ten Statements. One tablet corresponded to the version of Exodus and one tablet corresponded to the version in Deuteronomy.) The Ten Statements recorded in the Torah portion Va-Etchannan are the words of Moses. The fact that the second version twice reads, as the Lord thy God commanded thee (Deut. 5:14,15. According to I.E. the meaning of the aforementioned is, as the Lord thy God commanded thee in the Ten Statements, the reference being to the first version.) is positive proof that this is so. (That the second version is Mosaic.) Note that memory is stored in the back of brain, which is in the head. The forms are there preserved. Now memory includes observance. (If one does not remember, he cannot observe.) The meaning of Remember is that one should keep in mind every day of the week what day that happens to be. (Calendars were very rare in the ancient world.) The reason for all of this is that one will observe the seventh day and do no work on it. The reason for remembering is for observance. (Remembering the Sabbath thus facilitates its observance.) Thus when God said, Remember, all the people understood that its meaning was, Observe. Hence Remember and Observe were, as it were, said simultaneously. Moses [similarly] had no need to mention for in six days the Lord made heaven and earth (v. 11) in the second version (Of the Ten Statements.) because he had at first stated, as the Lord thy God commanded thee (Deut. 5:13). The latter clause is to be understood as if it read, as the Lord thy God commended thee in “your Torah,” (It appears that Ibn Ezra follows the opinion that the Torah was given piecemeal. Thus when Moses repeated the Torah, the Israelites had the first four books of the Torah in their hands.) in the commandment opening with Remember (v. 8) and closing with and hallowed it (v. 11). Now God commanded that man- and maid-servants rest on the Sabbath. (Verse 10.) The Lord, however, did not give a reason for this. (That is, no reason for this was given in the first version of the Decalogue.) Moses therefore explained the reason. Moses said the reason God commanded that servants should rest on the Sabbath is that a person should remember that, like the servant, he too was a slave in Egypt, and God redeemed him from there. Note that eight of the statements are entirely negative commandments and that Honor thy father and thy mother (I.E. has already noted that I am the Lord thy God is a positive commandment; hence two of the Ten Statements are positive commandments and eight are negative commandments.) is a positive commandment. The rational wisdom which God has implanted in man’s heart teaches us that we are obligated to repay with good the good that a person has done for us. Now a child comes into the world only because of his parents. They nurse him, they care for him, they raise him, they give him to drink, they feed him, and they dress him. One has to honor one’s parents because they are the cause of his living upon the face of the earth. Hence the reward for honoring one’s parents is that thy days may be long upon the land (v. 12). God commanded a person to honor his parents because God breathed a soul into him (See Gen. 2:7.) through his parents who prepared the body, for he who honors them honors God. Now Moses said, Honor thy father and thy mother (Deut. 5:16) and then added by way of explanation, as the Lord thy God commanded thee (Ibid.). (The verse continues, that thy days may be long.) As I will explain in my comments on the verse that opens with the words Thou shalt not eat it (Deut. 12:25), reward is given for the observance of the positive commandments and punishment is meted out for the violation of negative commandments. Moses thus said that one is obligated to honor one’s parents that thy days may be long (Deut. 5:16). The obligation to honor one’s parents is dictated by reason. In addition, one who honor’s his parents will receive a good reward, namely, thy days will be long because one listened to the voice of God who commanded us to honor them. Thus what was noted in the explanation of Rebekah’s words (Namely, that when Rebekah quoted Isaac she interspersed explanatory comments.) also applies to what Moses said. I have already noted that the terms onyx stones and and onyx stones mean the same thing. Thou shalt not commit adultery (v. 13) and Neither shalt thou commit adultery (Deut. 5:17), and ed sheker (false witness) (v. 13) and ed shav (false witness) (Deut. 5:17), are similarly “children of one father.” (That is, they have one meaning.) Thou shalt not covet (v. 14) and neither shalt thou desire (Deut. 5:18) likewise come out of one womb. (They have one meaning.) God said, Thou shalt not covet thy neighbor’s house (v. 14) because intelligent people first acquire a house and then a wife, next a man-servant and a maid-servant, and then an ox and an ass to plow their fields. Our chapter lists these items in this order. However, Moses (In Deut. 5:18.) listed them in another order, for young men first desire a woman, then a house. Now since Moses spoke of the house and the field, he next took note of the ox and the ass (See note 10.) because they are used in plowing one’s field. Moses next mentioned the man-servant and the maid-servant. At the very end Moses, like God, generalized and said, or any thing that is thy neighbor’s (Deut. 5:18). Scripture reads, These words the Lord spoke (Deut. 5:19), and not all these words (v. 1) as is first written, because God’s words are intermingled with Moses’ words.
AND HE WAS PUT IN A COFFIN. Someone put him in a coffin. (According to I.E. va-yisem is a kal which means, and he put However, the subject has been omitted. Hence we must interpret it as, and someone put. Similarly the word oto (him) is to be added to the text Hence va-yisem ba-aron should be rendered, and someone put him in a coffin.) The root of va-yisem is yod, sin, mem and follows the paradigm of va-yitzer (formed) (Gen. 2:7). (Va-yitzer is a peh yod, kal. So is va-yisem.) However, Rabbi Jonah, the grammarian, says that va-yisem is vocalized with a chirik in place of a shuruk. (According to Rabbi Jonah ibn Janach va-yisem is a hofal from the root yod, sin, mem meaning, and he was put. However, if va-yisem was a hofal it would have been vocalized va-yusam. Hence Rabbi Jonah says that va-yisem has been vocalized with a chirik in place of a shuruk. According to Rabbi Jonah va-yisem ba-aron is to be rendered: and he was put in a coffin. The advantage of this interpretation is that one does not have to add the pronoun oto (him) to the text and the subject is not omitted from the verse.) However, I consider this interpretation to be far-fetched. (If Scripture intended to use a hofal, it would have vocalized va-yisem like a hofal. In his Sefer Ha-Tzachot I.E. sharply criticizes Ibn Janach for suggesting that Biblical words be read other than as written. I.E. writes, “Only take heed to thyself, and keep thy soul not to believe the words of the grammarian (Ibn Janach) who noted in his book (Sefer Ha-Rikmah) more than a hundred (Biblical) words that require change…Heaven forbid such a notion…his book is fit to be burned.”)
Why is the Torah so severe about lashon hara, branding it as one of the worst sins? This has deep roots, in part, in the Jewish understanding of God and the human condition. Judaism is less a religion of holy people and holy places than it is a religion of holy words. God created the universe using words: “And God said, ‘Let there be…’ and there was.” God reveals Himself in words. He spoke to the patriarchs and the prophets and, at Mount Sinai, to the whole nation. Our very humanity has to do with our ability to use language. The creation of Homo sapiens is described in the Torah thus: “Then the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living soul” (Gen. 2:7), which, as we saw earlier, the Targum renders as “a speaking soul.” Language is life. Words are creative but also destructive. If good words are holy then evil words are a desecration.
Such is the human price we pay for a failure to communicate. The Torah is exceptionally candid about such matters, which is what makes it so powerful a guide to life: real life, among real people with real problems. Communication matters. In the beginning God created the natural world with words: “And God said: ‘Let there be…’” We create the social world with words. The Targum translates the phrase “And man became a living soul” (Gen 2:7) as “And man became a speaking soul.” For us, speech is life. Life is relationship. And human relationships only exist because we can speak. We can tell other people our hopes, our fears, our feelings and thoughts.
At the opening of his speech, Bildad rages over Job’s admission that he does not believe in, or at least doubts, the survival of the soul after death. For if this is so, man is no better than the animals; the death of the one being no different from the death of the other; all drawing the same breath (Ecclesiastes 3:19), In which case, why did God create man in His image, breathing a living soul into him (Genesis 2:7); one that knows and thinks? Viewed in this way, the human psyche is worthless and its presence in man is only to his own detriment; there, just to make him understand that his end is utter annihilation (Numbers 24:20). But since we see that God has endowed man with wondrous spiritual powers, the like of which are not found in the souls of the other animals, it is clear that this is the essential feature of man and that his soul does not perish with the mortal body but lives on eternally, for ever.
Maharal goes on to explain that it is through the mouth —through language—that the newborn becomes a complex physical-spiritual being. Before the child is born, it is pure soul, unattached to body, and knowing “the whole Torah.” Its creation as a speaking, living human being is completed only after the angel has struck it on the mouth, at the same moment making it forget its previous oceanic soul-existence and opening it to language. Now the child is fully born into the complex human reality. He cites the classic Aramaic translation of Onkelos: “‘Man became a living being’ (Gen. 2:7): he became a living, speaking being.”
And [about] its stating, "in our image, in our likeness," it is possible that the intention is to say that there should be a side of mercy and a side of judgment in [man], to implement the ways of judgment and the ways of mercy in what they set up; and understand [it]. And that is the secret in its stating (Genesis 2:7), "And the Lord, God formed, etc." And its stating, "and let them have dominion" is in agreement with our explanation: given that the creation resembles the Creator with respect to the attributes of mercy and judgment, it follows logically that [man] should rule [over] the creations, since he has the attribute of mercy for that which it is fitting and for those that require it, and the [capability] to kill those that are guilty in judgment. And He made him govern everything; and even if it does not mention governance over the waters, it is hinted by its stating, "over the fish of the sea" - behold, it mentions the sea among those governed.
The word ושחט in this context is an allusion to the death of the first Messiah as G'd said אל כלי חרש על מים חיים. He will die as atonement for the sins of the people. The Torah speaks of כלי חרש, "a vessel made of earthenware," because original man was made of "dust from the earth" (Genesis 2,7); the entire human race was perceived as a כלי חרש, subject to irrevocable fragmentation, because man had not yet been given the Torah. Torah is compared to running water from a well, i.e. מים חיים. When there is no Torah in Israel it is no better than a כלי חרש, subject to total annihilation. This is why one of the two "birds" had to be slaughtered, i.e. would die. The death of that bird at the hands of the Gentiles, i.e. the death of the Messiah from the tribe of Ephrayim would give G'd a legal excuse to don His garments of revenge and to reverse His customary practice of wearing His "suit of mercy" by donning His "suit of retribution." As a result, He would dispose of all the wicked nations. Having been told what would happen if Israel would not practice Torah you can extrapolate that if they would observe Torah none of the afflictions alluded to in our portion as a national disease would have to occur, and the righteous (the first Messiah) would not have to die. The Ari Zal wrote that whenever we pray our regular prayers we must include the request that the Mashiach ben Yoseph should not die. Every prayer adds to the merit of that Messiah so that the collective prayers of the Jewish people may be sufficient to cancel the decree that he would die at the hands of the Gentiles.
You must understand the reason why these allusions commenced only with the list of offerings and libations offered on the second day of the festival. The reason is that on the second day of creation the original waters were divided into the “upper” waters and the waters “below” (Genesis 1,6). It is clear therefore that “water” and its activities are appropriately featured on the “second” day. [In order to understand what follows you must know that in times when rain had not materialized at the expected times, efforts were made to intercede with G’d both in the Temple and in all parts of the country. The people chosen to represent their brethren in such prayers and fasts were known as אנשי מעמד. Ed.]. Our sages (Taanit 27) have explained that the אנשי המעמד, used to fast on Mondays (second day) in supplication for rain to materialize seeing that on that day of the week G’d dealt with the waters. They also fasted on Fridays, the day on which man had been created, seeing man cannot survive without water. The Torah had told us that as long as man was not yet on earth there had not been any rain, only mist rose from the earth (Genesis 2,6). When the Torah reports once more on the creation of man in the verse following (Genesis 2,7), this is an allusion that as of that time rain became necessary and materialized. If the last letter ם appears during the mussaf offerings of the seventh day of the festival Tabernacles this is because the seventh day symbolizes completion of G’d’s universe. In Rosh Hashanah 16 the sages quote G’d as having said: “present libations of water for Me on the Sukkot festival in order that the rains you will receive will prove beneficial.” As a result of such instructions these libations of water were presented on the altar on every single day of the festival. This procedure is known as הלכה של משה מסיני, a decree going back to Sinai when Moses received the Torah. It is not spelled out in the written Torah. The procedure took place during the offering of the daily morning burnt-offering at the same time as the wine-libation was presented. It took place on the south west corner of the altar on the upper half of the altar. The entire amount of water descended to the hole known a “shittin.” The priests would take a bottle made of gold containing three login of water; the bottle was filled from the well known as מי שילוח. When the bearers would arrive at the Temple gate they would blow tekiah teruah tekiah. The priest would ascend the ramp to the altar and turn left after he had arrived at the top and pour the water out of the bottle into a bowl provided for the purpose. There were two such silver bowls. The one on the western side would be filled with the water, the one on the eastern side would be filled with the wine for the libation. Both bowls had two small holes just like the bottom of the nose. The hole in the vessel containing the water was thinner than that in the vessel containing the wine (as water is apt to flow more quickly than wine) so that both libations would arrive at their ultimate destination, the shittin, simultaneously. The priest about to pour the water would be told to raise his hand, seeing it had happened once that a priest poured the water on his feet and the people present pelted him with their citrons believing that he had done so for heretical reasons. [The Sadducees rejected the whole procedure as not written in the Torah. Ed.] Our sages in Sukkah 51 said that anyone who had not witnessed the joy with which this whole procedure of the preparation for the water-libation was celebrated has no idea what true joy is all about. The whole procedure was known as בית השואבה, based on Isaiah 12,3: “you will draw water amidst great joy.” The drawing of the requisite water took place on each of the seven nights (except Sabbath) of the festival for the needs of the daily burnt-offering.
כי אב המון גוים נתתיך, “for I have made you the father of a multitude of nations.” Our patriarch Avraham was as much a father of mankind as Adam in his time had been a father of mankind. Indeed we find that Avraham was called “Adam” in accordance with the interpretation by our sages in Bereshit Rabbah 14,6 where the words את האדם in Genesis 2,7 are understood as a reference to Avraham. They also interpret Joshua 14,15 האדם הגדול הענקים, “the great man amongst the giants,” as applying to Avraham. I have already hinted at this at the end of my commentary on Genesis 2,17.
נעשה אדם, “let us make Man.” After the waters had been given the power to produce living creatures which swarmed in the ocean and, in the case of earth, it had been given the power to produce mammals, the Torah had used such expressions as ישרצו המים, or תוצא הארץ in the case of the mammals, when it comes to describing the creation of man the Torah speaks of “let us make.” According to the plain meaning of the text the subjects of the words “let us make” are G’d together with the earth which had been the subject of verse twenty four. Earth would contribute the body of Man just as it had contributed the bodies of the animals, whereas G’d would contribute the soul. We have confirmation of this in Genesis 2,7 where the Torah reports וייצר ה’ אלוקים את האדם עפר מן האדמה ויפח באפיו נשמת רוח חיים.”G’d formed man dust from the earth and He blew into his nostrils a living soul. Thereupon man became a human being.” What G’d “blew” into man’s nostrils was a soul which originated in the celestial region. The word בצלמנו in our verse describes an attribute, such as in Daniel 3,19 וצלם אנפוהי אשתני, ”and the form of his face was contorted.” Another verse in which the word צלם describes an attribute is Psalms 39,7 אך בצלם יתהלך איש, ”man walks as a mere shadow.” The word כדמותנו on the other hand, describes the image of the form seeing that things which are similar to one another are described in Hebrew as דומים זה לזה. The thrust of the verse is to inform us that man was to resemble the celestial beings as much as possible while at the same time resembling the creatures in the “lower” world. He would resemble the celestial beings by sharing some of their attributes while he would he would resemble the creatures in the “lower” world by his outer appearance, i.e. that his body would appear to be made from earth (This is what Rabbi Moshe ben Nachman wrote quoting Rabbi David Kimchi.) Other commentators see in the word נעשה, i.e. the plural “we will make,” a pluralis majestatis, a form of expression used by superior beings such as kings when they really only refer to themselves. They use this mode of expression to suggest that though they are only individuals they act on behalf of a multitude. Even a relatively unimportant individual such as Lavan arrogated to himself such importance when he said to Yaakov (Genesis 29,27) ונתנה לך גם את זאת, “and we shall give you also this one (Rachel).” We find another example of this mode of speech when Balak told Bileam (Numbers 22,7) אולי נכה בו ואגרשנו “perhaps we can defeat it (the Israelites) and I will expel them.” Rabbi Avraham Ibn Ezra, quoting unnamed sources, sees in the word נעשה a form of the intransitive passive form similar to what we find in Isaiah 26,18 ישועות בל-נעשה ארץ “no salvation (victories) were performed on earth.” I do not think there is a need for such contrived explanations.
However, our verse here is proof that there is only one overall soul, but that it contains three different potentials without these different abilities having different origins. The reason is that Adam, as distinct from subsequent human beings, was merely a clod of earth; this is why the Torah went on record in Genesis 2,7 וייצר ה' אלוקים את האדם עפר מן האדםה, “G-d fashioned man dust from the earth;” as soon as Adam’s form had materialised G-d “blew” into him this soul of which it is said ויהי האדם לנפש חיה, “man then became a living creature,” i.e. he became able to move. just as the fish and the animals of which the Torah had said that they had become שרץ נפש חיה, “a swarm of living creatures.” This is the meaning of the word חיה, that thanks to this “soul” Adam became a living creature whereas originally he had been inert unable to move, just like a stone. Regardless of which view one has of the soul, all Jewish sages and philosophers are agreed that the part of the soul which survives physical death is the נפש החכמה, “the soul which is rooted in the emanation חכמה.”
It is a well known fact that the spoken word possesses the power to achieve either positive or negative results. Speech is to man what fruit is to a tree. If we were not able to verbalize our thoughts we would not be human anymore than a tree which does not bear fruit does truly perform the function for which trees have been created. [Compare Rashi on the earth failing to fully respond to G’d’s command to produce trees which had both edible trunks and edible fruit Genesis 1,12. Ed.] When the Torah wrote (Genesis 2,1) “man became a living creature,” it meant to inform us that the essential part of man was its נפש חיה, its life-force, i.e. its ability to communicate its thoughts by means of speech. This is why Onkelos translates this expression as לרוח ממללא, “a talking spirit.” We have examples of speech being considered as “a fruit, i.e. as a product “ in Isaiah 57,19: בורא ניב שפתים “who creates the fruit of the lips.” Speech is the product of one’s lips. If Isaiah attributed the fruit of the lips to something G’d had “created,” this is due to the fact that speech is derived, distilled, from the abstract power of the human brain. Man’s נפש life-force, is different from that of the animals which do not possess this power of speech. This advantage man possesses over the animals is expressed in Job 35,11 in these words: “who gives us more knowledge than the beasts of the earth, makes us wiser than the birds of the sky.”
כל אשר נשמת רוח חיים באפיו, “all in whose nostrils was the breath of life, etc.” From here we have proof that when man dies his soul departs via his nostrils. It leaves the same way it entered as we have been told that when G-d provided man with the soul, He “blew” it into him through his nostrils (Genesis 2,7). I have dealt with this subject at length at that point.
וכפר אדמתו עמו, “and He will appease His land and His people.” According to both Onkelos, Ibn Ezra, and Rashi, the words אדמתו עמו are to be understood as אדמתו ועמו, “His land and His people.” The Midrash (Sifri on our verse) understands the words as if the Torah had written וכפר אדמתו על עמו, “its land will be atonement for its people.” According to Ketuvot 111 the meaning is that if a Jew is buried in the land of Israel, his sins will be transferred to the soil, i.e. the land of Israel will act as a Mikveh, a ritual bath, cleansing him from his impurities. The wording there is “that being buried in the land of Israel is equivalent to being buried beneath the Holy Altar.” This is an extension of the verse “You shall build an altar of earth for me” (Exodus 20,24). This is also understood to be the meaning of the sages’ comment that the reason G’d created Adam out of earth was that the place which would serve as the means of his atonement was his origin. [by making him out of earth, G’d facilitated his eventual atonement when he would return to earth. Ed.] This is the advantage of ארץ ישראל, that it is the palace of the King (G’d) and therefore is also known as ארץ ה', (Joshua 22,19). It is also known as נחלת ה', “the Lord’s heritage.” Anything outside the boundaries of the land of Israel is always referred to as something “outside, external.” The Scriptures refer to such countries as חוצות, (compare Proverbs 8,26 where the word ארץ and חוצות appear side by side to make this distinction and is even called אהלי רשע “tents of the wicked,” in Psalms 84,11). In the parlance of our sages in Gittin 8, any land outside the land of Israel is referred to as ארץ העמים. To make the distinction crystal clear, the sages decreed ritual impurity on any produce imported from these countries and even its airspace was considered as ritually impure, so that by having traversed it one needs to purify oneself. The only exception to this ruling was Syria because it adjoins the land of Israel. I have already mentioned this in connection with 31,16 אלוהי נכר הארץ.
With these words Moses alluded here to the creation of man, his sin, and his punishment. Seeing that Adam’s sin became the cause why all his offspring has to die at one point or another, Moses saw fit to choose the day of his death to acknowledge that G’d and all that He does is perfect. He implied that when G’d created man He intended for him to be and remain perfect and to serve Him as do the angels in heaven. The word צור is also related to צר, or צייר. He fashioned all creatures including man. When Moses continues describing “His paths as being justice, loyalty, not stained by iniquity,” all these attributes must be viewed as a contrast to man. Seeing man sinned, he deserved to be punished. G’d Himself remains as He has always been. If anything changed it was the fact that G’d’s favourite creature, man, became corrupt vis-a-vis his Creator, i.e. שחת לו. The singular לו, “to Him,” instead of the word להם, “to them,” makes it plain that Moses describes Adam’s sin against his Maker. Our sages, seizing on the meaning of צייר, “painter” in the word צור, suggested that the verse (Samuel II 2,2) אין צור כאלוקינו, might instead be read as אין צייר כאלוקינו, “there is no ‘painter, artist’ comparable to our G’d.” Moses refers to history repeating itself. Whereas Adam had sinned against His Maker, the Jewish people had copied him by making the golden calf, effectively repeating the sin Adam their ancestor had been guilty of, an act of disobedience amounting to dethroning G’d, or, in the words of our sages, קצץ בנטיעות, “uprooting what had been planted with such care.” (Compare author on Genesis 3,6) We know that this was an act of corruption from when He said to Moses שחת עמך, “your people has become corrupt. (Exodus 32,7) G’d applied this term to the sin of the golden calf though not all of the Israelites participated in it, so that the description קצץ בנטיעות would appear to be an exaggeration. The word לא which follows the word לו reminds the people that Adam had transgressed a negative commandment. Continuing with the words בניו מומם is an allusion to Kayin and Hevel who also had become corrupt. [This editor has always felt that unless Hevel had been guilty of a major sin G’d would not have allowed him to become the first victim of murder and to die without having sired children.]
It is an accepted fact that a person swearing an oath and vowing a vow simultaneously does not mention the more severe aspect of his undertaking before he mentions the aspect which is relatively easier, simpler to fulfill. This is why Elisha first mentioned חי ה', meaning that he considered this as a less demanding undertaking. Subsequently he also vowed a vow when he said: “by your life.” He considered this as the more demanding undertaking. Having appreciated the above we can understand why inadvertent violation of an oath can be atoned for by a sin-offering, whereas inadvertent violation of a vow may not be atoned for by a sin-offering. This will also help you understand that the essence of the “soul” called נפש is in the lower seven emanations, whereas the essence of the soul called נשמה is within the realm of the three highest emanations. When the Torah writes in Genesis 2,7 ויפח באפיו נשמת חיים, “He blew into his nostrils the soul of life,” this is evidence that seeing G’d blew into man’s nostrils, he received something directly from G’d’s spirit. The meaning of that verse is that some of the nobility of “G’d’s life” was infused into man. He imparted to man part of His own essence so that seeing this part emanated in the emanation בינה which is the source of the concept תשובה, return or repentance, we can understand what Solomon had in mind when he spoke about man’s רוח, “spirit” “returning to G’d who had provided it when his body dies” (Kohelet 12,7). The reason Solomon mentions the attribute האלו-הים in that verse is that the Torah commences with the words בראשית ברא אלו-הים, “at the beginning He created Elohim” i.e. the concept of Teshuvah, (without which the universe could not have endured).
ויהיו לתנינם, “they (the staffs of the sorcerers) turned into snakes.” The Torah refrained from saying ויהיו תנינים, which would have meant that they actually became snakes. The sorcerers did not have the power to do that. They could only create the illusion not the real thing. The wording of the Torah here is similar to Joshua 7,5: “their hearts melted into water.” This was a description of people losing courage. It did not describe a phenomenon literally. We have another example of this in (Samuel I 25,37) וימת לבו בקרבו והוא היה לאבן, which translated literally would mean “his heart (Naval’s) died within him, and it turned into stone.” The word אבן is merely a figure of speech. You may well counter that the expression ויהי לתנין is also used when Moses’ staff turned into a snake, so what is so peculiar about the Torah not writing תנין when describing what happened to the staffs of the sorcerers? We have to explain that in the case of Moses’ i.e. Aaron’s staff, this was a true transformation of the staff into a snake and that a similar wording is found in Genesis 2,7 ויהי האדם לנפש חיה where the letter ל at the beginning of the word לנפש certainly does not speak about something illusory. However, by way of contrast, what the sorcerers did was merely sleight of hand. Seeing that the wording lent itself to two different interpretations, the Torah had to write immediately that Aaron’s staff swallowed all the staffs of the sorcerers in order the show the qualitative difference between what Aaron had done and what the Egyptians had been able to do. The fact that the Torah describes “their staffs” as being swallowed instead of “their snakes” being swallowed, shows that their staffs had remained staffs in spite of appearing to be snakes. Another proof that the sorcerers only created an illusion is that the Torah does not describe them as having performed their art in the presence of Pharaoh and his servants as the Torah had been at pains to emphasise concerning Moses’ miracle. Alternatively, supposing that the חרטומים had really been capable of turning their staffs into snakes as the Talmud Chulin 7 suggests, why then were they called sorcerers instead of prophets? The answer is that they denied the power of the celestial forces. We could interpret the words ויהיו לתנינים to mean that their staffs did indeed turn into live snakes. The letter ל would be justified seeing that later on these snakes reverted to being staffs. The qualitative edge of Moses’ staff was simply that it swallowed the staffs of the sorcerers. According to Shemot Rabbah 9,7 when Pharaoh observed that Moses’ staff (as a staff) was able to swallow the combined staffs of his sorcerers he reflected that it might equally be capable of swallowing him and his throne. The word ויבלע means that something inert was able to swallow both something else inert and something live. We have a parallel in Numbers 16,32 when the earth swallowed both Korach and family as well as his tents and belongings.
If we want to round out this picture, remember that the full name of G’d, the tetragram, does not appear in connection with the entire story of creation until after the creation of the human species. In their commentary on Genesis 2,2 and 2,4 וייצר י-ה-ו-ה אלו-הים את האדם, our sages (Bereshit Rabbah 13,3) remark cryptically: “a complete name of G’d applicable to a complete universe.” How is it possible to describe the universe as complete when woman had not yet been created? [We hear about Chavah becoming a separate body only in Genesis 2,22] The answer clearly is that Adam had been equipped with the female hormones, or whatever, to enable him to produce female offspring. This full name of the Lord is used again when G’d is described as building up the side He had removed from Adam into a separate human body, a female, i.e. Chavah. This conveys the idea that Chavah too has been equipped with the potential to reproduce either as male or female. In other words, each human being is theoretically able to determine the gender of the offspring it produces. We have a complete verse illustrating this concept in Genesis 46,15: אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו כל נפש וגו’, “these were the sons of Leah whom she bore for Yaakov in Padan Aram, and Dinah his daughter; all the persons, etc.” The Torah attributes the male children to the mother and the female children to the father. When we said that the male harbours within him the essence of the female, and the female harbours with her the essence of the male, the meaning is not that as a result of such biological factors a woman can give birth to a female and a male to a male (each unassisted by the other). Our sages in Vayikra Rabbah 14,9 have already said that there is no barber who can shave himself, i.e. man or woman each require a partner of the opposite sex in order to perform the act of procreation.
It is well known that we do not consider the theories of the philosphers as binding on our outlook in life as their whole theories are based only on criteria which they can examine experimentally. We prefer to rely in matters like this on what we have been told by the prophets and our sages. They had traditions based on the true state of affairs. Our prophets and sages are all agreed that the soul enters our bodies in a perfect state, not something infantile that has to rely on biological growth and food. When the Torah reports that the creation of man was concluded with G’d blowing into man’s nostrils a נשמת חיים, a living soul, it is clear that since this soul came directly from the Creator that it was not something incomplete requiring the development of the body to give it value. Clearly, it, as distinct from the body, was something of an eternal nature. It originated in celestial regions, regions where the concept of death does not exist and is not operative. In view of the fact that the soul is something so infinitely superior to terrestrially created entities the expression ברא, “created,” (a term applicable to matters terrestrtrial) has not been mentioned in connection with it. The wisdom which the fetus was already equipped with while inside the mother’s womb became subject to loss of memory through the baby undergoing the traumatic experience of being born and leaving the secure environment in which it had existed up until that time. The Kabbalists compared this soul to a light which has been lit and sbsequently extinguished at the moment the baby enters this imperfect world. This is the meaning of what the Talmud said (Niddah 30 and 36) that a fetus has a light above its head enabling it to see from one end of the world to the other end. Do not be incredulous when you read such words, as it is a fact that man can lie in one part of the earth and in his sleep he sees (in a dream) matters which occur thousands of miles away. The whole concept is documented by Job 29,2-3: “O that I were as in months gone by, in the days when G’d watched over me, when His lamp shone over my head.” As soon as the baby leaves the mother’s womb an angel strikes it on its mouth causing it to forget all (the Torah) it had learned while in the mother’s womb. This is a meaning of Genesis 4,7 לפתח חטאת רובץ, “at the entrance (of the mother’s womb) sin lies in wait.”
The soul of man may be considered like a shining light supplied by G’d (Proverbs 20,27) which was breathed into him by the mouth of the Supreme G’d personally as described in Genesis 2,7. The very fact that the soul as distinct from the body is not an “alloy” of four elements but is one single “component,” already predisposes it for eternal life as there are no possible imbalances between the constituent parts which could lead to its disintegrating such as the body. Just as the disembodied angels are creatures that endure indefinitely, the soul is a similar type of abstract intelligence intended to exist indefinitely. Keeping this thought in mind is why the Torah wrote in Numbers 15,31 עונה בה, “its sin remains with it,” i.e. seeing the soul does not perish, the sin which has become part of it does not perish either. Or better still, the only cause of causing the soul to perish is the sin which cleaves to it. Seeing that there is no other way the soul can perish there was no need for the Torah to spell out that innocent souls enjoy life of infinite length. This is what the sages had in mind when they said that the words מקרב עמה, “from the midst of its people” (Numbers 15,30), mean that its people will enjoy peace. (Compare Sifri Shelach 112). The very destruction of a sinful soul is proof that other souls live on indefinitely. This is why the Torah warns repeatedly about this penalty karet; it is something not “natural” but supernatural. When the Torah spells out assurances of certain rewards these are always in the nature of cause and effect, i.e. something “natural.” This is no different when the fate of the soul is the subject. There was no need to tell us that souls survive the death of the body as it is no more than natural for things to return to their origin sooner or later. A body, i.e. dust, returns to its origin dust, whereas the soul returns to its origin in the celestial spheres. Solomon has already spelled this out in Kohelet 12,7 when he said that “dust (body) returns to earth whereas the spirit returns to G’d.”
נפש כי תחטא בשגגה , “when a person will sin inadvertently, etc.” The expression נפש includes the body and the invisible life-force. When G’d began to create man in Genesis 2,7 we find that the Torah wrote וייצר ה' אלו-הים את האדם עפר מן האדמה, “the Lord G’d formed man dust from the soil;” afterwards, the Torah added that “He blew into his nostrils a living soul;” as a result of these two parts being joined together man, i.e. האדם, became a living being, i.e. נפש חיה. In other words, the word אדם means “a combination of body and spirit.” The word הנפש just as האדם refers to a combination of body and spirit. It is important for us to know this so that we appreciate that whatever reward or punishment G’d metes out He metes out to both body and spirit. The spirit alone, or the body alone, are not capable of performing actions which qualify for either reward or punishment. This is the meaning of Leviticus 17,10: ונתתי פני בנפש האוכלת את הדם, “I will set My face against the person eating the blood, etc.” This is clear proof that the Torah calls the combination of body and spirit נפש, as the spirit by itself could not eat, and even if it could, it would not be culpable. When the Torah concludes the above verse it writes והכרתי אותו, “I will wipe him out, etc.” Seeing that the word נפש was treated as feminine at the beginning of this verse, it is clear that the Torah switching from the feminine to the masculine wants to teach us that the term נפש refers to the combination of spirit, נשמה, (feminine) and body i.e. עפר (masculine). In our verse here we also find the Torah using once the feminine כי תחטא instead of כי יחטא, whereas at the same time the Torah speaks of ועשה, “and he committed,” instead of ועשתה, “and she committed.” This grammatically otherwise untenable combination is proof that man is a composition of body and spirit. In the next verse the Torah describes such an unintentional sin by the High Priest with the words: אם הכהן המשיח יחטא, “If the High Priest sins” (all masculine). The formula is in order as the High Priest consists of body and spirit. Seeing that the term נפש has been used by the Torah in Genesis to describe man, we find in a variety of instances that the Torah employs the same term when speaking of a living human being. Whenever this term occurs it never refers to the invisible spirit alone but always to a human being, i.e. a combination of body and spirit. On other occasions when the Torah describes the creature addressed as אדם, what is meant is also this combination of body and spirit. However, in other parts of the Bible, we do encounter the term נפש as applying only to the body. Examples are Kings I 20,31 where the servants of Ben Haddad advise their king to surrender himself to the Jewish king, claiming that the soft-hearted King Achav might spare his life. The word נפשך in that line can hardly apply to Ben Haddad’s soul as it was not within the power of Achav to make dispositions of Ben Haddad’s soul. Besides souls are not mortal. When the prophet Bileam wished himself a death such as the death of the righteous (Numbers 23,10) he referred to his body only seeing the soul is not mortal anyway. Our sages (in Sifra nedavah 1,1), comment as follows on the words נפש כי תחטא, “the expression נפש is meant to include converts and slaves of the Jews.”
וזה יהיה משפט הכהנים, The Pidyon Haben procedure: The father recites two blessings, על פדיון הבן and שהחיינו and gives 5 selaim to the priest. The priest pronounces the blessing over the cup of wine, i.e. בורא פרי הגפן when a firstborn is redeemed; he pronounces the blessing over the myrtle branch, בורא עצי בשמים, (during the same ceremony) and he also recites the benediction containing the words אשר קדש עובר במעי אמו ולארבעים יום חלק אבריו מאתים וארבעים ושמונה אברים, ואחר כך נפח בו נשמה שנאמר: ויפח באפיו נשמת חיים (Genesis 2,7) עור ובשר הלבישו ובעצמות וגדים סככו (Job 10,11). וצוה לו מאכל ומשתה דבש וחלב להתענג, וזימן לו שני מלאכים לשמרו בתוך מעי אמו שנאמר (Job 10,12) חיים וחסד עשית עמדי ופקדך שמרה רוחי. [The above version is found on page 330/331 in פדיון הבן כהלכתו based on versions used in the period of the Geonim. Ed.] The translation of the long benediction is as follows: (after the customary introductory formula) “Who has sanctified the fetus in the womb of his mother, and Who after completion of forty days of pregnancy furnished the fetus with 248 limbs and blew into him a living soul, as per Genesis 2,7 ‘He blew into his nose a living soul, so that man became a living creature.’ He covered the limbs with skin and tendons, as we know from Job 10,11-12, and commanded food for the fetus consisting out of milk and honey for him to enjoy. He arranged for two angels to protect him while within his mother’s womb, something we also know from these verses in Job, Job commending G’d for having watched over his spirit while in his mother’s womb.” Following these benedictions by the priest, the father of the baby recites the following: “this is my firstborn son, and I have been commanded to redeem him in Exodus 13,13. May it be the will of the Lord our G’d that just as You have given his father the opportunity to redeem him, so you will grant him the opportunity to bring him to the studying of Torah, the marriage canopy, and the performance of good deeds.” He concludes with the benediction “Who sanctifies the firstborn of His people Israel through their being redeemed.” At that point the priest receives the silver coins and places them over the head of the baby, saying: “this in lieu of this, this as an exchange for this; this has been given secular status by means of this. May this one enter into a realm of life of Torah and reverence for Heaven.” The priest then places his hand on top of the baby and recites the well known priestly blessing (Numbers 6,24), followed by a wish for the baby to enjoy long life taken from Proverbs 3,2, as well as other verses in the same vein.
LET THE WATERS SWARM WITH ‘SHERETZ’ (SWARMS) OF LIVING CREATURES. Rashi wrote: “Every living creature that does not rise much above the ground is called sheretz, [e.g., species] of winged creatures such as flies; of abominable creatures such as ants and worms; of larger creatures such as the mole and the mouse and others of the same kind, and all fishes.” But what will the Rabbi (Rashi. See Note 139.) say of the verse, And you, be ye fruitful, and multiply; ‘shirtzu’ (swarm) in the earth and multiply therein, (Genesis 9:7.) which was said to Noah and his sons? Likewise, the verse stating, which ‘hamayim’ (the waters) swarmed, (In Verse 21.) should, according to this opinion of Rashi, read: “Which swarmed bamayim (in the waters).” (Since, according to Rashi, they swarm in the waters.) Again there are many winged creatures that do not rise in height above the ground even as much as the mole and mouse, and the bat has very small legs, so why should it not be called sheretz ha’oph (a winged swarming thing)? Onkelos’ opinion is that the term shritzah (swarming) has an implication of movement. Thus he says of both sheretz and remes: richasha d’rachish (moving things that move). (This expression of Onkelos is found in Leviticus 11:44, where the Hebrew reads, hasheretz haromes, which Onkelos translated, richasha d’rachish. Thus it is obvious that Onkelos understood both words (sheretz and remes) as conveying a sense of movement.) He has explained it correctly. Shratzim are so called because of their constant movement. It is possible that it is a composite word: sheretz, shehu ratz (that which runs). Remes is so called because it creeps upon the earth and is never quiet or at rest. Know that every winged creature that has four legs is called sheretz ha’oph (a winged creeping (“Creeping,” according to Rashi, would be “swarming.”) thing) because it leans on its legs and moves like shratzim, and a winged creature which is not so is called oph kanaph (winged fowl) because its main method of movement is flying. The meaning of the verse, ‘Veshartzu’ in the earth and be fruitful, and multiply upon the earth (Genesis 8:17.) is thus: that they may walk (Translations which read “that ‘they may swarm’ in the earth” are thus according to Rashi’s interpretation. Ramban, as here explained, understands the sense of the verse to be: “‘that they may move about’ the earth.”) upon the entire earth, and be fruitful and multiply upon it. ‘Shirtzu’ in the earth and multiply therein (Genesis 9:7.) means “move about the entire earth and multiply thereon.” This is the reason for the repetition of the word ur’vu (and ye multiply) in the verse. (Quoted above: And you be ye fruitful and multiply, ‘shirtzu’ in the earth and multiply therein [9:7]. Thus the first expression and multiply establishes the commandment of procreation; the second refers to the duty of making the whole earth habitable for people.) This being so, we will explain the expression, which the waters ‘shartzu,’ (In Verse 21.) as meaning “which the waters have moved and brought forth.” Similarly, the expression, ‘Vesharatz’ the river with frogs (Exodus 7:28.) [means that the river moved and brought forth frogs]. Also, And the children of Israel were fruitful ‘vayishr’tzu,’ (Ibid., 1:7.) means that they were fruitful and they multiplied and moved about because of their multitude until the land was filled with them. Onkelos, however, interpreted the verse, ‘Shirtzu’ in the earth, (Genesis 9:7.) as having reference to propagation. He thus translated, “Propagate in the land,” since he understood the word shirtzu — a verb — as being borrowed from the noun shratzim (reptiles). [The verse, according to Onkelos, thus states:] “And you, be ye fruitful and multiply, as the prolific creatures in the earth, and multiply therein.” Similarly, And the children of Israel were fruitful ‘vayishr’tzu’ (Ibid., 1:7.) means they brought forth progeny abundantly as the prolific creatures.
AND LET FOWL FLY ABOVE THE EARTH. On this fifth day the command of creation was given to the waters, and on the sixth day it was given to the earth. If so, the expression, and let fowl fly above the earth, must be interpreted as being connected with [the beginning of the verse which has the following meaning]: “Let the waters swarm with swarms of living creatures and with fowl that will fly.” And the verse stating, And the Eternal G-d formed out of the ground every beast of the field, and every fowl of the air, (Genesis 2:19.) [which seems to indicate that the fowl were created from the ground, not from the water, must be understood] as if it said: “And the Eternal G-d formed out of the earth every beast of the field, and He also formed every fowl of the air out of the water.” There are many verses like this. So also is the opinion of Rabbi Eliezer the Great in his Chapters, (Beginning of Chapter 9.) where he says: “On the fifth day he caused all winged fowl to swarm from the waters.” However, in the Gemara (Chullin 27b.) the Sages differ on this point. Some, agreeing with the previously mentioned interpretation, say that all winged fowl were created from the waters, and some say that they were created from both — in their words, “they were created from the swamps.” If so, since the fowl sprang from the waters, and the swamps are at the bottom of the ocean, this is why the command concerning their creation took place on the fifth day. Similarly He said, Let the waters swarm with swarms of living creatures, since both the body and soul of fish come from the waters by word of G-d Who brought upon them a spirit from the elements, unlike man, in whom He separated the body from his soul, as it is said, And the Eternal G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life. (Genesis 2:7.) On the third day of creation when the plants came into being, He mentioned nothing at all concerning a soul because the power of growth which resides in plants is not a “soul;” only in moving beings is it a “soul.” And in the opinion of the Greeks, who say that just as in moving beings the power of growth is only through the soul, so also in the case of plants is the power of growth through a soul. The difference between them will be that the one [the moving being] is a nefesh chayah (a living soul), (In Verse 20: Let the waters swarm with swarms of ‘nefesh chayah’ (a living soul). Same in Verse 24, in the creation of beasts, etc.) that is, a soul in which there is life, for there is a soul which has no life and that is the soul of plants. Our Rabbis have mentioned “desire” in connection with date trees. (Bereshith Rabbah 44:1.) Perhaps this is a force in growth, but it cannot be called “a soul.”
AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command. The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. (Fire, wind, water, and earth.) Thus when He gave the waters the power of bringing forth a living soul, (Verse 20.) the command concerning them was Let the waters swarm. (Verse 20.) The command concerning cattle was Let the earth bring forth. (Verse 24.) But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, (Genesis 2:7.) and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, (Verse 27.) in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, (The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family.) and is the most acceptable of all interpretations that have been advanced concerning it. The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; (Daniel 3:19.) similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; (Psalms 39:7.) When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, (Ibid., 73:20.) that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, (Ibid., 8:6.) meaning that the goal before him is wisdom, knowledge, and skill of deed. (Ecclesiastes 2:21;4:4.) In real likeness his body thus compares to the earth while his soul is similar to the higher beings.
AND LET THEM HAVE DOMINION OVER THE FISH OF THE SEA. On account of his [man’s] being male and female, he said, And let ‘them’ have dominion over the fish of the sea, in the plural. In Bereshith Rabbah, the Rabbis have said: (7:7.) “Let the earth bring forth a living soul after its kind. (Verse 24.) Said Rabbi Elazar: ‘A living soul — this has reference to the spirit of the first man.’” Now it is impossible that Rabbi Elazar should say that the expression, Let the earth bring forth, be explained as having reference to the soul of the first man at all. (Since man did not at all derive his higher soul from the earth at all.) Instead, his intent is to say what I have mentioned, that the formation of man as regarding his spirit, namely, the soul which is in the blood, that was done from the earth, just as in the command of formation of the beasts and cattle. For the souls of all moving things were made at one time, and afterwards He created bodies for them. First He made the bodies of the cattle and the beasts, and then the body of man into whom He imparted this soul [which resides in the blood, and is akin to that of the cattle and beasts], and afterwards, He breathed into him a higher soul. For it is concerning this separate soul that a special command was devoted by G-d Who gave it, as it is written, And He breathed into his nostrils the breath of life. (Genesis 2:7.) The way of truth in this verse [as to why Scripture begins with “man” in the singular — let us make ‘man’ — and then uses the plural, let ‘them’ have dominion] will be known to him who understands the following verse [27, where the same change appears. It begins by stating, in the image of G-d He created ‘him,’ and then uses the plural: male and female He created ‘them’.] It is possible that Rabbi Elazar meant to explain the expression Let the earth bring forth as meaning “the earth of eternal life,” that it bring forth a living soul after its kind that will exist forever. Similarly, [we explain that when Scripture] said, male and female He created them, (Verse 27.) it is because man’s creation at first was male and female, and His soul was included in both of them. However, in the formation, man was formed first, and then He built the woman from the rib of man, as Scripture tells later. Therefore Scripture mentioned here the term “creation,” and in the chapter below it mentioned “formation.” (Genesis 2:7.) The person learned [in the mysteries of the Torah] will understand. The meaning of let them have dominion is that they shall rule vigorously over the fish, the fowl, the cattle, and all creeping things — “the cattle” here includes the beast. And He said, And over all the earth, to indicate that they are to rule over the earth itself, to uproot and to pull down, to dig and to hew out copper and iron. The term r’diyah — [’v’yirdu’ over the fish … and over all the earth] — applies to the rule of the master over his servant.
AND WHATSOEVER ‘YIKRA LO HA’ADAM NEFESH CHAYAH’ (THE MAN WOULD CALL EVERY LIVING CREATURE). Rashi comments: “Invert [the phrasing of the sentence] and explain it thus: and every living creature to which Adam would give a name, that should remain its name forever.” And Rabbi Abraham ibn Ezra said that the letter lamed of the phrase, that the man called ‘lo’ (it), is carried forward [to the word nefesh, making it lenefesh (to the creature), thus]: and whatever the man called to every living creature, that was to be its name. It is possible that the phrase be explained in connection with the matter of “the help” that G-d gave to Adam, and the meaning is that ha’adam nefesh chayah (man is a living soul), as it is said, And man became a living soul, (Above, Verse 7.) and it is as I have explained it there. And He brought before him all species so that every one of them unto which Adam would give a name and say that it is a living soul like himself, that would remain its name and be a help to him. So Adam gave names to all, but as for himself he found no help which he would be able to call “a living soul” like his own name.
AND THE SOULS THAT DO THEM SHALL BE CUT OFF FROM AMONG THEIR PEOPLE. “His offspring is cut off, and his [own] days are shortened.” This is Rashi’s language. (Above, 17:9.) Now in the matters of excision mentioned in the Torah there are three different expressions. One is that which states, that man shall be cut off; (Ibid., Verses 4 and 9. This form of expression is found in connection with slaughtering or bringing offerings outside the Sanctuary Court.) a second one is that which says, and the souls which do them shall be cut off, (In Verse 29 before us, in connection with forbidden sexual relationships.) or that soul shall be cut off from before Me; (Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc.) and a third form of expression is that which states, that soul shall utterly be cut off, his iniquity shall be upon him. (Numbers 15:31. In connection with idol worship and blasphemy.) Now of a [a person doing work on] the Day of Atonement Scripture states, that soul will I destroy from among his people, (Further, 23:30.) and on this the Rabbis commented in the Sifra: (Sifra. Emor 14:4.) “Excision is mentioned in many places in Scripture. But I do not know what it is. Now that it says, and I will destroy, (Further, 23:30.) it teaches that excision means ‘destruction’ [of the soul].” The explanation of the subject is as follows. If someone eats forbidden fat or blood and he is [still] a righteous person whose merits outweigh [his sins], but he could not control his desire for it, and thus stumbled in this sin, his days will be shortened and he will die in his youth before reaching old age, which is sixty years, (“At sixty a man attains old age” (Aboth 5:24).) but his soul is not destined for destruction; (For although in the case of eating forbidden fat or blood Scripture does state that soul shall be cut off (see Note 448 above), yet since the merits of this man outweigh his sins, his soul will not be destroyed. In other words, the punishment of destruction of the soul applies only if his sins outweigh his merits, as a result of his having eaten forbidden fat or blood, as explained further on in the text.) rather, its portion will be in the World of Souls (See in Vol. II, p. 65, Note 12.) in accordance with the person’s good deeds, since he was a righteous man, and he will also have a portion in the World to Come, which is the world after the resurrection. Of this case it is said, that man shall be cut off. (Ibid., Verses 4 and 9. This form of expression is found in connection with slaughtering or bringing offerings outside the Sanctuary Court.) But [in the case of] one who, as a result of this grave sin, now has more sins [in gravity] than his merits, the punishment of excision for this weighty transgression affects the soul that sins after it is separated from the body, and it is cut off from life in the World of Souls. (See in Vol. II, p. 65, Note 12.) It is with reference to those liable to this form of excision that Scripture alludes, in saying, that soul shall be cut off from before Me. (Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc.) And it is further written [in this connection], that soul will I destroy from among his people. (Further, 23:30.) These sinners do not suffer bodily excision [as is the case in the first type mentioned above], but may sometimes live to reach many days, even old age and hoary heads, as it is written, and there is a wicked man that prolongeth his life in his evil-doing. (Ecclesiastes 7:15.) It is this which our Rabbis have said: (Rosh Hashanah 17 a.) “But he whose sins outweigh his merits, including a non-Jew (“A Jew who sins with his body” is also mentioned there in the Talmud in this connection. But that is defined there as “the head (of him) that puts on no Tefilin (phylactery).” It may be that Ramban omitted mentioning this here, since his essential intention is to explain the types of excision mentioned in Scripture, which fit in with the example mentioned further on in the text, since the punishment for immorality is expressly stated even for the Canaanites.) who sins with his body — and Rav Papa said that this refers to a particular sin, that is to say, one who commits incest with one of the forbidden relations — these descend to Gehenna and they are punished for twelve months; after twelve months their bodies are destroyed, and their souls burnt, and the winds scatter [their ashes] under the soles of the feet of the righteous etc.” And there is a still more stringent form of excision, where both the body is cut off [from life in this world] and the soul [even from life in the World to Come]. It is of this [third kind of excision mentioned above] that it is said, Because he hath despised the word of the Eternal, and hath broken His commandment, that soul ‘hikareith tikareith’ (shall be utterly cut off), his iniquity shall be upon him. (Numbers 15:31. In connection with idol worship and blasphemy.) And the Rabbis interpreted it: (Shebuoth 13 a.) “‘Hikareith’ (he shall be cut off) in this world; ‘tikareith’ (he shall be cut off) in the World to Come,” meaning to say that he shall die in his youth, and his life shall be as that of the depraved (Job 36:14.) in that his soul will not share in the life after the resurrection and he will have no portion in the World to Come. This double expression of excision is not stated in the Torah except in matters of idolatry and blasphemy. Our Rabbis have further interpreted in Tractate Shebuoth: (Shebuoth 13 a.) “Because he hath despised the word of the Eternal. (Numbers 15:31. In connection with idol worship and blasphemy.) This refers to one who throws off the yoke, [i.e., he denies the essential principle of the religion], and perverts the sense of the Torah. And he hath broken His commandment. This is one who breaks the covenant of the flesh” [i.e., circumcision]. But this does not apply to all cases where excision is mentioned, it being explained there in the Gemara (Shebuoth 13 a.) that the double expression of ‘hikareith tikareith’ (he shall utterly be cut off) (Numbers 15:31. In connection with idol worship and blasphemy.) does not apply to all other people who are liable to excision by law of the Torah, except for those derived by interpretation of this verse; since this verse refers to a blasphemer and a worshipper of idols, and the Rabbis added by interpretations, those who deny the essential principle [of G-d’s existence], and those hardened wicked ones [mentioned above]. This is similar to that which is said of them in the tradition, (The Hebrew word is kabalah, and it is here used as a term referring to the books of the Scriptures which come after the Five Books of Moses, because they are words of “tradition” received from the prophets.) for their worm shall not die, neither shall their fire be quenched. (Isaiah 66:24.) These are the ones who are enumerated in the Mishnah (Sanhedrin 90 a.) and in the Beraitha: (Tosephta, Sanhedrin Chapter 13.) “And these are they that have no share in the World to Come.” And so also it appears, that not all those liable to excision are punishable by the death of their offspring, except for those where the word aririm (childless) is mentioned. (Further, 20:20-21.) And it is possible that all forbidden [sexual] relationships have been likened to each other [in this respect of the punishment, namely death of the offspring], but in the case of other sins for which excision is incurred, such as for eating forbidden fat and blood, we do not have [this aspect of punishment]. Now Rabbi Abraham ibn Ezra commented: (Ibid., 23:30.) “There is a difference between ‘v’ha’avad’ti’ (and I will destroy) (Further, 23:30.) and ‘v’nichr’thah’ (it shall be cut off), (Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc.) and I could not explain.” The learned scholar [Rabbi Abraham] thought that the soul that is “destroyed” is destroyed for ever, and the one that is “cut off” is denied life for a time, and yet doth G-d not take away life. (II Samuel 14:14.) Know and understand that the forms of excision mentioned with reference to the soul, constitute a great [source for] trust in the existence of souls after death, and the granting of reward in the World of Souls. (See in Vol. II, p. 65, Note 12.) For in His saying, blessed be He, and that soul shall be cut off from among his people, (Numbers 15:30.) or that soul shall be cut off from before Me (Further, 23:3 in connection with eating of the holy offerings in a state of impurity. It is also found as a punishment for eating forbidden fat (above, 7:25), blood (ibid., 17:10) etc.) it denotes that the soul that sinneth (Ezekiel 18:20.) shall be cut off in its iniquity, but other souls that did not sin, will exist before Him in the splendor on high. It is for this reason that He explains, that soul … its iniquity shall be upon it, (Numbers 15:31.) for it is the sin that is in it which will cause it to be cut off. And the meaning of the matter is that the soul of man is the lamp of the Eternal, (Proverbs 20:27.) which has been breathed into our nostrils (See Genesis 2:7.) out of the mouth of the Most High, (Lamentations 3:38.) and the spirit of G-d, (Job 33:4.) as it is said, And He breathed into his nostrils the breath of life; (See Genesis 2:7.) and so it remains in its [original] state and does not die [with the death of the body], for it is not a composite [of the four elements] so that it be subject to the law of existence and decomposition, as are all components. But the existence of the soul is fitting [for all time], living forever as do the Separate Intelligences. (Another name for “the angels.” See in Vol. II, p. 292, Note 313.) Therefore Scripture did not need to state that as a reward for [fulfillment of] the commandments the soul will exist [after the death of the body, for it is self-understood that it will exist from a knowledge of the nature of the soul], but instead it states that as a punishment for sins, the soul will be desecrated and defiled, and become cut off from its proper existence. This is the sense of the expression kareth (cutting off) which the Torah uses, intimating that it is like a branch cut off from the tree, from the roots of which it derives its nourishment. It is this which our Rabbis have said: (Sifre Shelach, 112.) “From among his people (Further, 23:30.) — but his people are in peace.” For the cutting off of the soul that sinneth, (Ezekiel 18:20.) proves the existence of all other souls that do not sin, these being his people [mentioned in the verse] which are in peace. And we have already explained (At the beginning of Seder Va’eira.) that all assurances of the Torah, whether for reward or punishment, are all miraculous in nature, and are of the type of hidden miracles, (See Vol. I, p. 215, Note 372, and pp. 556-557.) the Torah always promising [certain blessings] in a non-natural manner [which result not from the processes of nature, but because of the observance of the law], and warning against [consequences which result not from the processes of nature, but as punishment for our violation of the law]. Therefore He warned here of kareth which is of a miraculous nature [since in the natural order of things the soul should exist forever], and did not promise the eternal existence of the soul [as a reward for observance of the commandments], since that is its natural state. Now there are thirty-six sins (Kerithoth 2 a.) for which the Torah prescribed excision as a punishment, many of them being in connection with prohibitions of forbidden sexual relationships, that is to say, forbidden sexual intercourse. Similarly, punishments of death imposed by the court for forbidden sexual intercourse, are sixteen. (These are listed by Rambam in his Mishneh Torah, Hilchoth Sanhedrin 15:10-11.) But there is no death penalty at all for eating forbidden foods. The reason why these great punishments, such as death by the court and excision [by Heaven] are [imposed] for forbidden sexual relationships, is because immorality is something very abhorrent to the Torah, as is mentioned in this section and in many places of Scripture. The Sages always mention (As in Aboth 5:11, Sanhedrin 74 a, etc.) “idolatry, immorality, and bloodshed” [as being the three gravest sins], mentioning immorality after idolatry and before bloodshed [thus showing the greatness of the sin, in that it is mentioned immediately after idolatry]. This is like that which the Rabbis have said: (Sanhedrin 106 a.) “The G-d of these people [i.e., the Israelites] abhors lewdness.” There is also one of the great secrets of creation in this matter. (See above, Verse 6.) And the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim: (Guide of the Perplexed III, 41. The quotation is not verbatim but expresses the gist of the thought.) “Because man’s temptation to sexual intercourse is great, and because of the strong [natural] desire for it, which can cause many stumblings, a great punishment was needed in order to discipline people.” This also is true. Kedoshim
ויבאו מרתה AND THEY CAME TO MARAH — The word מרתה is the same as למרה: a ה at the end of a word (as a suffix) replaces a ל at its beginning (as a prefix). The ת takes the place of the ה which is rooted in (an integral part of) the word מרה; when it is joined with another letter, viz., when it is attached to the ה which is added to the word in place of the ל, the ה of the primary form (the ordinary form of the noun from which longer forms are made by the addition of suffixes) is changed into a ת. Thus, also, every ה which is a root-letter (a letter in the primary form of the noun) is changed into a ת when it is joined to another letter. E. g., we have (Isaiah 27:4) “Fury (חמה) is not in Me”, but (Esther 1:12) “And his fury (חמתו) burned within him”; you see that the ה of the ground-form is changed into a ת because it is to be joined to the ו which has been added. Similar are: (Leviticus 25:44) “Manservant and handmaid (אמה)”, but (Genesis 30:3) “Behold, my handmaid (אמתי) Bilhah”; (Genesis 2:7) “a creature of life (חיה)”, but (Job 33:20) “His life (חיתו) maketh him to abhor bread”; (Judges 4:5) “Between Ramah (רמה) [and Beth-el]”, but (I Samuel 7:17) “And his return was to Ramah (הרמתה)” the latter example being exactly parallel to that in this verse (מרתה - מרה).
Judaism is a very verbal culture, a religion of holy words. Through words, God created the universe: “And God said, Let there be…and there was.” According to the Targum, it is our ability to speak that makes us human. It translates the phrase “and man became a living soul” (Gen. 2:7) as “and man became a speaking soul.” Words create. Words communicate. Our relationships are shaped, for good or bad, by language. Much of
ויאמר אלוקים נעשה אדם בצלמנו, “G’d said: ‘let us make man in our image.’” The Torah assigned a special paragraph to the creation of man as he is such a superior creature, totally different in nature from all other living creatures. The word נעשה, in the plural, is used because seeing that on the first day of creation G’d was completely alone in the universe when He created something out of nothing, in the meantime all the phenomena which had come into existence since that day would contribute some of their own essence to the body of man. In other words, earth itself had become a partner in G’d’s creative activities and was invited to contribute to the making of the first human being. There is nothing surprising about this, as G’d had already empowered both water and earth on the fifth day and the early part of the sixth day respectively, to generate living creatures of differing capacities. G’d contributed the living soul which did not originate in either the domain of water or earth but in the celestial regions. (Genesis 2,7) Our sages explained the expression נעשה as G’d having consulted with other celestial beings before creating man. The reason for this “consultation” was that the angel in charge of running the physical universe on behalf of G’d had now to be consulted or instructed when a human being would emerge from earth, a domain which this angel was entitled to consider as his “backyard.” Rabbi Saadyah gaon understands the plural נעשה as basically a variation of the singular, similar to Balak when he invited Bileam to curse the Jewish people, saying to him אולי אוכל נכה בו, “perhaps I may be able to defeat it.” (the people). (Numbers 22,6) Rabbi Saadyah quotes more examples of plural formulations in reality being singulars dressed up as plurals in order to make them sound more impressive
והאדם ידע את חוה אשתו, “in the interval Adam had been intimate with his wife Chavah, etc.” When the sages comment that two human beings went to bed and four got up out of that same bed, this refers to what is spelled out in the text. Seeing that the Torah does not specifically mention the female twins born with Kayin and Hevel, the Midrash (Pirkey de Rabbi Eliiezer quoted by Rabbeinu Bachya on Genesis 2,7) also does not mention this. Some commentators understand the words “four descended from that bed,” as referring to Kayin and his twin sister, believing that Hevel had not been born at that time, as the Torah hints when writing ותוסף ללדת את אחיו את הבל, “she again gave birth to Hevel his brother.” (4,2)
Ramban writes that the Holy One gave the person a speaking soul so that he could speak, more than all the other creatures. (Ramban, Genesis, 2:7. The original source of this idea is Targum Onkelos on Genesis, 2:7.) The Gemara said: Rabbah created a person using sacred names and sent this person to Rabbi Ze’eira. Rabbi Ze’eira wanted to talk to him and he could not answer. Rabbi Ze’eira said: rabbis must have created you. Therefore, go back to the earth and again become earth. (B. Sanhedrin, 65b.) We also find in the Gemara that several rabbis created calves for the Sabbath. (B. Sanhedrin, 65b.) However, to create a person who could speak is not possible, since speech is the soul from Heaven. Therefore, no person has the power over this soul since the human soul is from the Holy Spirit. Therefore, the soul is compared to the Holy One in five ways. The soul is better than the angels since the soul was created (From the Midrashic source it is clear that the printer deleted a few words in this passage at this point. It should read, “since the soul was created on the first day, while the angels were created on the second day along with everything else that is in heaven.”) on the second day along with everything that is in heaven. That which is created earlier is more important. (Genesis Rabbah, 8.1.) The sages said about this that the righteous are better than the angels when they keep their souls pure. (B. Sanhedrin, 39a.)
[31] “And God formed the man by taking clay from the earth, and breathed into his face a breath of life, and the man became a living soul” (Gen. 2:7). There are two types of men; the one a heavenly man, the other an earthly. The heavenly man, being made after the image of God, is altogether without part or lot in corruptible and terrestrial substance; but the earthly one was compacted out of the matter scattered here and there, which Moses calls “clay.” For this reason he says that the heavenly man was not moulded, but was stamped with the image of God; while the earthly is a moulded work of the Artificer, but not His offspring.
Going on to Gen. 2:7, he contrasts the earthy man, moulded of clay by the Divine Artificer, with the heavenly Man, stamped with the image of God, and dwells on the change wrought in the former by the inbreathing of Life. He then answers four questions.
[161] The sentence “Earth shalt thou eat all the days of thy life” (Gen. 3:14) is an apt one. For the food of the body brings pleasures of earth; and fitly so, it would seem. For there are two things of which we consist, soul and body. The body, then, has been formed out of earth, but the soul is of the upper air, a particle detached from the Deity: “for God breathed into his face a breath of life, and man became a living soul” (Gen. 2:7). It is in accordance with reason, therefore, that the body fashioned out of earth has food akin to it which earth yields, while the soul being a portion of an ethereal nature has on the contrary ethereal and divine food; for it is fed by knowledge in its various forms and not by meat and drink, of which the body stands in need.
[19] His words are “God in-breathed into his face a breath of Life” (Gen. 2:7); so that it cannot but be that he that receives is made in the likeness of Him Who sends forth the breath. Accordingly we also read that man has been made after the Image of God (Gen. 1:27), not however after the image of anything created.
[34] for among created things, that which is holy is, in the universe, the heavens, in which natures imperishable and enduring through long ages have their orbits; in man it is mind, a fragment of the Deity, as the words of Moses in particular bear witness, “He breathed into his face a breath of life, and man became a living soul” (Gen. 2:7).
[134] After this he says that “God formed man by taking clay from the earth, and breathed into his face the breath of life” (Gen. 2:7). By this also he shows very clearly that there is a vast difference between the man thus formed and the man that came into existence earlier after the image of God: for the man so formed is an object of sense-perception, partaking already of such or such quality, consisting of body and soul, man or woman, by nature mortal; while he that was after the (Divine) image was an idea or type or seal, an object of thought (only), incorporeal, neither male nor female, by nature incorruptible.
After speaking of the honour paid by Moses to the number 7, Philo, treating Gen. 2:4 f. as a concluding summary, claims it as a proof that Gen. 1 records a creation of incorporeal ideas. After a disquisition on the subject of fresh water, to which he is led by Gen. 2:6, he goes on to deal with the earth-born man (Gen. 2:7), whom he distinguishes from the man made after God’s image. The being of the former is composite, earthly substance and Divine Breath. Proofs and an illustration are given of his surpassing excellence. The title of “the only world-citizen” is claimed for him, and its significance brought out. His physical excellence can be guessed from the faint traces of it found in his posterity. It is to call out his intelligence that he is required to name the animals. Woman is the occasion of his deterioration.
[80] In many passages of the Law Moses pronounces the blood to be the essence of the life, saying in plain words, “for the life of all flesh is the blood” (Lev. 17:11 etc.). Yet, when first after the creation of heaven and earth and of what lies between them, the Framer of living beings fashioned man, we read, “He breathed into his face the breath of life, and man became a living soul” (Gen. 2:7), showing hereby, on the contrary, that the essence of life is breath.
What is the man who was created? And how is that man distinguished who was made after the image of God? (Genesis 2:7).
Why is it said that God breathed into his face the breath of life? (Genesis 2:7).
Why is it said that God breathed into his face the breath of life? (Genesis 2:7). In the first place because life is the principal part of the body; for the rest was only made as a sort of foundation or pedestal, and then life was put upon it as a statue. Besides, the sense is the fountain of the animal form, and sense resides in the face. Secondly, man is created to be a partaker not only of a soul but also of a rational soul; and the head is the temple of the reason, as some writers have called it.
Since all intellect is a divine inspiration, God did not judge it right to curse him in the manner deserved by his offence; but converted his curse so as to fall upon the earth and his cultivation of it. But man, as a body of co-equal nature and similar character to that of the earth and understanding, is its cultivator. When the cultivator is endowed with virtue and diligence, then the body produces its proper fruit, namely sanity, an excellent state of the outward senses, strength, and beauty. But if the cultivator be a savage, then every thing is different. For the body becomes liable to a curse, since it has for its husbandman an intellect unchastised and unsound. And its fruit is nothing useful, but only thorns and thistles, sorrow and fear, and other vices which every thought strikes down, and as it were pierces the intellect with its darts. But grass here is symbolically used for food; since man has changed himself from a rational animal into a brute beast, having neglected all divine food, which is given by philosophy, by means of distinct words and laws to regulate the will.
God appears by this command to indicate that the blood is the substance of the soul; I mean of that soul which exists by the external senses and by vitality, not of that which is spoken of with a certain especial pre-eminence, being the rational and intellectual soul; for there are three parts of the human soul; one the nutritive part, another that which is connected with the external senses, and the third that which exists in reason. Therefore the rational part is the substance of the divine spirit according to the sacred writer Moses: for in his account of the creation of the world, he says, "God breathed into his face the breath of life," as being what was to constitute his life. But of that part of the soul which is connected with the external senses and with vitality, blood is the substance; for he says in another place, "The blood exists in every breath of flesh." It is with great propriety in fact that he has called the blood the breath of all flesh, because there are in the flesh senses and passions, but not intellect nor thoughts. But again by the expression "the spirit of blood," he intimates that the spirit is one thing and the blood another; so that the essence of the soul is truly and beyond all possible question spirit. But that spirit has a place not by itself separately, apart from the blood in the body; but it is interwoven and mingled with the blood. As also the veins which exhibit a pulse, as if they were vessels to convey breathing, bear with them most unmixed and pure air, but blood likewise, though perhaps in a less degree; for there are two vessels, the veins and the breathing channels; but the veins have more blood than breath, and the breathing channels have more breath than blood. Therefore the proper admixture in each vessel is distinct, as the greater and the lesser proportion. This is the meaning of these words when taken literally; but if we look to their inner meaning, he calls the blood of the soul that warm and fiery virtue belonging to it which we name courage. And he who is full of this wisdom despises all food, and every pleasure of the belly, and of those parts which are below the belly. But if any one adopts a profligate life, and becomes a wanderer like the wind, and gradually inactive from laziness and a luxurious life, he in fact does nothing else but fall upon his belly, as a reptile creeping upon the earth, and greedily licking up earthly things, closing his life without ever tasting of that heavenly food which the souls which are desirous of wisdom receive.
[56] He does well in assigning the blood with its flowing stream to the riot of the manifold flesh, for each is akin to the other. On the other hand he did not make the substance of the mind depend on anything created, but represented it as breathed upon by God. For the Maker of all, he says, “blew into his face the breath of life, and man became a living soul” (Gen. 2:7); just as we are also told that he was fashioned after the image of his Maker (Gen. 1:27).
Rav Naḥman bar Rav Ḥisda interpreted homiletically: What is the meaning of that which is written: “Then the Lord God formed [vayyitzer] man” (Genesis 2:7), with a double yod? This double yod alludes to that fact that the Holy One, Blessed be He, created two inclinations; one a good inclination and one an evil inclination.
This is the statement of Rabbi Meir. The Gemara elsewhere (Nidda 22b) explains that Rabbi Meir derives his opinion from the fact that the term “formation” is used to describe both the formation of man: “Then the Lord God formed man” (Genesis 2:7), and the formation of animals and birds: “The Lord God formed every animal [ḥayya] of the field, and every bird of the air” (Genesis 2:19). Furthermore, he holds that the term “ḥayya” is referring to both domesticated and undomesticated animals, and concludes that a woman observes these periods of purity and impurity if the fetus has the form of any of these types of animals.
The Gemara clarifies the final statement: The principle that a kosher behema is included by the Torah in the category of a kosher ḥayya is relevant with regard to the formation of children. As we learned in a mishna (Nidda 21a): With regard to a woman who miscarries a fetus that appears to be in the form of a type of behema, ḥayya, or bird, whether it had the form of a non-kosher species or a kosher species, if the fetus is a male, then she observes the periods of impurity and purity required for giving birth to a male.
The Gemara asks: Granted, according to the one who said that Eve was originally a face or side of Adam; it is understandable that it is written: “Then the Lord God formed [vayyitzer] man” (Genesis 2:7). Vayyitzer is written with a double yod, one for Adam and one for Eve. However, according to the one who said that Eve was created from a tail, what is conveyed by spelling vayyitzer with a double yod?
Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up (Gen. rabba 14(9), R. Berekhiah and R. Ḥelbo in the name of R. Samuel ben Naḥman. The altar, with definite article, is the altar in the Temple courtyard in Jerusalem which by tradition [Gen. rabba 34(8)] is the altar used by Adam, Noah, and Abraham.) . That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth (Gen. 2:7.) ”, and it is written: “You shall build for me an altar of earth (Ex. 20:24.) .” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years. (Gen. 6:3.) ” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ (Tosephta Ahilut 2:2; Kelim Baba Meṣi‘a 7:1, as legal principle independent of the story of 120 years. Quoted in the Babli, 50b, but there the rabbis derive the decay from the body of the hand, without the fingers.) The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.
Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans (In the Babli, 22b, this is attributed to Rav Jehudah in the name of Samuel.) . “The Eternal God shaped man as dust from the earth. (Gen. 2:7.) ” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky (Gen. 2:19. The masoretic text is slightly different from the text quoted.) ”? But is it not written “for behold the Shaper of mountains and Creator of wind (Am. 4: 13. The same question is asked in the Babli, 23a.) ”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do (In the Babli, 23a, Rabba bar bar Ḥana in the name of R. Joḥanan gives the explanation attributed here to R. Yasa.) . Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect (Mishnah Bekhorot 6:8. A firstling whose eyes look human is not acceptable as sacrifice.) ? Rebbi Yose said, did we not state, look forward; did we not state, walk (R. Joḥanan only spoke about functions, not about looks. (But human eyes are forward looking as eyes of predators; the eyes of kosher animals are sideways looking eyes of prey. In the Babli, 23a, Abbai restricts the rule of R. Meïr about birds to owls who have forward-looking quasi-human eyes.)) ? What about it (Which features make animal eyes a bodily defect by being like human eyes?) ? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.
“And ḥallah (The gift to the Cohen to be given from bread dough; cf. Introduction to Tractate Ḥallah. Here also the husband is dependent on the information given by his wife that he may eat the bread baked by her.) .” The First Man was the pure ḥallah of the world, as is written (Gen. 2:7.) , the Eternal, God, created man, dust from the earth. This comes as Rebbi Yose ben Qasarta said, when the woman agitates her dough in water she lifts her ḥallah. Eve caused him death, therefore they handed the commandment of ḥallah to the woman.
From where the two creations? Rebbi Ze‘ira in the name of Rebbi Huna: “He created (Gen. 2:7. In the creation of Man, it is written וייצר, in that of the animals, 2:19, only ויצר. The two letters י symbolize the two creations. A more detailed exposition of this sermon is in Gen. rabba 14(2).) ”, a creation for seven and a creation for eight. If he was created for seven but born at eight, he lives; so much more if [born] by nine. If he was created for nine and born at eight, he does not live. If he was created for nine and born at seven? Come and see, if he does not live at eight, so much less at seven! They (Some Greek speakers.) asked before Rebbi Abbahu. From where that a seven-month baby lives? he said to them, from yours I am giving to you: ζῇ τὰ ἑπτὰ, ζῇ τὰ ἑπτὰ (“It lives at seven, it lives at seven”. In all other sources, Gen. rabba14(2), 20(13), Tanḥuma Bemidbar 18, Tanḥuma Buber Bemidbar 21, Bemidbar rabba 4(3), the reading seems to be זיטא אפטא איטא אוכטא for the interpretation of which S. Lieberman (יוונית ויוונות בארץ ישׂראל, Jerusalem 1962, p. 209) prefers the reading of A. Crusius: ζῇ τὰ ἑπτὰ <μᾶλλον> ἤ τὰ ὀκτώ “the life-expectancy of that of seven [is better than] that of eight,” a medical maxim. The formulation is a pun on the Hellenistic numeral values of letters, zetaζʼ = 7, eta η’ = 8.) .
Rav Yehuda says that Shmuel says: What is the reason for the opinion of Rabbi Meir, that a woman who discharges a fetus in the form of an animal has the same status as one who discharges a fetus with human form or gives birth to a human? It is since the Torah uses a similar formulation in the two cases, as a term of formation is stated with regard to the creation of these types of animals, in the verse: “And out of the ground the Lord God formed every animal of the field, and every fowl of the air” (Genesis 2:19), just as it is stated with regard to the creation of man: “And the Lord God formed man” (Genesis 2:7).
It is taught in a baraita that Rabbi Meir would say: The dust that served to form Adam the first man was gathered from the entire world, as it is stated: “When I was made in secret and wrought in the lowest places of the earth, Your eyes did see my unshaped flesh” (Psalms 139:15–16), and it is written: “For the eyes of the Lord run to and fro throughout the whole earth” (II Chronicles 16:9), indicating that this figure was formed from the whole earth, the place within the view of the Lord’s eyes. Rav Oshaya says in the name of Rav: With regard to Adam the first man,
The emperor said to Rabban Gamliel: He Who created mountains did not create wind, rather two separate gods created them, as it is stated: “For, lo, He forms mountains and creates wind” (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: If that is so, then with regard to Adam, as it is written concerning him: “And God created” (Genesis 1:27), and also: “And the Lord God formed” (Genesis 2:7), so too should one say that He who created this did not create that?
Rabbi Yosei says: An individual is not permitted to afflict himself by fasting, lest he become too weak to work and be beholden to other beings, and those beings will not have mercy on him. Rav Yehuda said that Rav said: What is the reason of Rabbi Yosei? It is as it is written: “And man became a living soul” (Genesis 2:7). Rabbi Yosei interprets this verse as a command: The soul I placed within you, preserve and sustain it.
What makes humans unique among other animals is our ability to speak. Targum Onkelos translates the last phrase of Bereshit 2:7, “God formed man out of dust of the ground, and breathed into his nostrils the breath of life, and man became a living creature,” as “and man became ruaḥ memallela, a speaking spirit.” Because we can speak, we can think, and therefore imagine a world different from the one that currently exists. Creation begins with the creative word, the idea, the vision, the dream. Language – and with it the ability to remember a distant past and think about a distant future – lies at the heart of our uniqueness as the image of God. Just as God makes the physical world by words (“And God said, ‘Let there be...’”) so we make our human world by words, which is why Judaism takes words so seriously: “Life and death are in the power of the tongue,” says the book of Mishlei (18:21). This is the first stage of creation.
THINKING MORE DEEPLY After creating the universe, God’s first gift to the first man was the power to use words to name the animals. This was the start of the intellectual process that is the distinguishing mark of Homo sapiens. The Targum translates the phrase, “And man became a living creature” (Bereshit 2:7) as “a speaking spirit.” Evolutionary biologists nowadays take the view that it was the demands of language, and the advantage this gave humans over every other life form, that led to the massive expansion of the human brain.
Then [God] said to me, “Prophesy to the breath, prophesy, O mortal! Say to the breath: Thus said the Sovereign GOD: Come, O breath, from the four winds, and breathe into these slain, that they may live again.”
And God said, “Let us make humankind in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”
By His wind the heavens were calmed; His hand pierced the (Cf. Isa. 27.1.) Elusive Serpent.-c
Adonoy Elohim then formed the man, dust from the ground, and He blew into his nostrils the breath of life. And so man became a living [speaking] soul.
And Adam became a soul of life.
And the Lord God created man in two formations; and took dust from the place of the house of the sanctuary, and from the four winds of the world, and mixed from all the waters of the world, and created him red, black, and white; and breathed into his nostrils the inspiration of life, and there was in the body of Adam the inspiration of a speaking spirit, unto the illumination of the eyes and the hearing of the ears.
| וַיִּטַּ֞ע יְהֹוָ֧ה אֱלֹהִ֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃ | 8 | God יהוה planted a garden in Eden, in the east, and placed there the Human who had been fashioned. |
וישם שם את האדם, “He placed Adam inside it.” When Adam had been created he did not find himself in the garden, for if he had been created in the garden he would have thought that the entire earth is such a garden. G-d deliberately created him outside the garden in order to show him that the rest of the earth was overgrown with thorns and thistles. His transfer to the garden, it was hoped, would make him grateful for having been placed in such a superior environment.
ויטע, this has to be understood as “He had planted.” The same applies to the statement: ויצמח, “He had made it grow.” The plants had preceded the creation of man (Rabbi Shmuel son of Nachmeni, in Bereshit Rabbah, 15,3) is on record as saying that if we thought Gan Eden had preceded the creation of the universe this is an error. It only preceded the creation of Adam. [This is a reference to the word: מקדם, “previously;” Ed] When the Talmud stated in Pessachim 54 that one of the phenomena that were created before “the world,” was גן עדן, the meaning is: “before the universe had been completed, i.e. on the third “day”.
AND THE LORD GOD PLANTED. God had previously planted a garden in the eastern section of the world in a place called Eden. He now placed the man there. (I.e., va-yitta (planted) is a pluperfect.) The bet of be-eden (in Eden) in in Eden the garden of God (Ezek. 28:13) governs not only Eden but also garden. (I.E. is trying to solve the following problem. In Genesis, Scripture refers to a “garden” in Eden (gan be-eden). However, in Ezek. 28:13 the Bible states, in Eden the garden of God. The former implies that the garden is located in Eden, the latter that Eden is located in the garden, hence I.E.’s comment (Filwarg).) Its meaning thus is, in Eden, in the garden of God. Even by the God (me’el) of thy father, who shall help thee and by (ve-et) the Almighty, who shall bless thee (The mem of me’el is also to be placed before ve’et and it is to be read as if written u-me’et. Thus this verse is to be rendered: Even by the God (me’el) of thy father who shall help thee, and even by (u-me’et) the Almighty who shall bless thee.) (Gen. 49:25) is similar. There are many other such instances in Scripture. (The technical term used by I.E. for this is mesharet (or moshekh) atzmo ve-acher immo. Friedlander explains this phrase as follows: “one word which stands for two” (literally, the word draws itself and another with it).)
[THE MAN.] There is a secret meaning as to why the definite article has been placed in front of Adam. (Adam is a proper noun and a proper noun does not have a definite article placed in front of it. As to the secret alluded to by I.E., Filwarg comments, “I do not understand what secret he is hinting at.” However, it appears that I.E. is hinting that “Adam” is a collective noun meaning mankind, the secret being that God placed mankind in the Garden of Eden. I.E. will later elaborate on this theme when he speaks of the secret meaning of the garden (Kaputa). Abravanel writes, “Ibn Ezra stirred the world by saying that the definite article which precedes the word “Adam” contains a secret. By this he means… (that) Adam should be understood as a noun designating the genus of mankind rather than an individual.”) The definite article is also found prefixed to Menasheh in the half tribe of Manasseh (shevet ha-menasheh) (According to Krinsky, I.E. is noting that a proper name which later becomes the name of a group may have a definite article placed in front of it. Thus Adam, although originally a proper noun, became a collective noun.) (Deut. 3:13) and before the word Araunah in of Araunah the Jebusite (II Sam. 24:16). (According to I.E. araunah is a collective noun.) It is also possible that the definite article is placed before Adam because the word adam is derived from the word used for ground (adamah). Hence the name Adam may be a proper name or an adjective. (See Kimchi, II Sam. 24:16. In our case it is an adjective meaning the one taken from the ground, and thus has a definite article prefixed to it.)
ויטע השם אלוקים. The Lord G'd planted. The reason the Torah interrupts the sequence of G'd's planting all kinds of trees in that garden (verses 8 and 9 respectively) by mentioning that G'd placed Adam in גן עדן, is to make it clear that גן עדן had been created specifically in Adam's honour, in order to place him there. After having given us this information the Torah continues and tells us that G'd made all kinds of trees grow from the soil, that these trees looked attractive and were good as food, that G'd made rivers and the function of those rivers which emanated from גן עדן. The Torah then resumes its narrative about man in verse 15, telling us that G'd placed Adam there and assigned a function to him. The Torah repeats that G'd placed man in גן עדן only to confirm that the first time this was mentioned it was only to tell us that G'd had planted גן עדן in man's honour. Had this fact been mentioned only once we would have thought that G'd intended this garden also for other creatures, such as His angels, and that man was placed there temporarily. We would have thought that after man's expulsion, the garden would have remained as be a home for other creatures and for holy spirits. The Torah therefore is at pains to make us understand that the garden was planted exclusively for man's sake and awaits man's return at a suitable time in the future and that no other creature inhabits it in the meantime.
ויטע ה' אלוקים גן בעדן. “The Lord G-d planted a garden in Eden.” According to the plain meaning פשט, the Torah attributed the planting of this garden to G-d Himself, personally. He did not bring a variety of trees from different parts of the globe and placed them in this garden, but the very trees were His handiwork, designed to glorify Him. Accordingly, David referred to these trees as עצי ה', “trees of the Lord,” in his Psalm 104,16 where he wrote ישבעו עצי ה' ארזי לבנון אשר נטע, “The trees of the Lord drink their fill, the cedars of Lebanon, His own planting.” Our sages in Bereshit Rabbah 15,1 interpreted these words to mean that G-d gave these trees the ability to endure indefinitely and never to become victims of decay. These trees did not need irrigation nor did they have to be pruned. Had this not been so, who would have tended them after Adam was expelled from that garden? They were the personification of what is written in Ezekiel 47,12: לא יבול עלהו ולא יתום פריו לחדשיו יבכר כי מימיו מן המקדש המה יוצאים, “its leaf will not wither nor will its fruit give out, every month it will yield new fruit, for its waters emanate from the Sanctuary. Our verse provides a further detail concerning this garden by writing מקדם, ‘from an easterly location.” This word supports our long held belief of the beneficial effect of winds originating in the east. of the earth seeing that Paradise had been planted in that part of the globe. It is a well known fact that the best fruits grow in the East. This knowledge has been implanted in us by the Torah when Moses in his blessing to the tribe of Joseph wrote in Deut. 33,14 וממגד תבואות שמש, “and with the bounty of the sun’s crops.” Seeing that all crops depend on the sun, Moses must have had in mind the area where the sun rises, i.e. the Eastern part of the land of Israel. Our sages (Yuma 21?) may have referred to this phenomenon when they said that the east wind has a beneficial effect on the minds of men, providing a sense of mental equilibrium, a sense of energy, etc. It brings with it a better kind of air. For these reasons וישם שם את האדם אשר יצר “G-d placed man whom He had fashioned in there.” A kabbalistic approach to our verse understands the meaning as follows: The words ויטע ה' אלוקים גן בעדן מקדם refer to a planting which had taken place a long time ago, hence the word מקדם, “since primeval times.” Had G-d planted the garden at the time described in the story, He would simply have had to give a directive such as He did during the reports of creation in chapter one. The fact that the Torah does not do this but describes G-d as “having planted it”, rather than as having commanded it to come into existence is proof that the garden preceded the creation of the universe. In fact, this “planting” had already been alluded to in the very first word of the Torah, the word בראשית. Keeping in mind that this garden dated back to an era preceding that described in the Torah in chapter one, the words “He placed there the human being whom He had fashioned,” must have a different connotation. The words אשר יצר are a reference to the source of man, i.e. his soul. We have already explained that man’s soul originated in the emanation חכמה. We can now appreciate that the refined souls originate in the East. This is the meaning of the statement we find in the Sefer Habahir (by Rabbi Nechunyah ben Hakanah) that the זרע of Israel, i.e. its descendants originated in the Eastern parts of the universe because the marrow in the spinal cord comes directly from the brain from which it is transmitted to the male organ and converted into semen. We find proof of this in Isaiah 43,5 כי ממזרח אביא זרעך וממערב אקבצך, “for from the East will I bring your seed (descendants) and from the West will I gather you in.” The prophet tells us that when Israel will be good, will perform G-d’s commandments, their souls will (once again) originate in that Eastern region. If, however, they will fail to live up to G-d’s expectations, their seed, i.e. the seed, (the souls of their children) will be gathered up from the Western part of the universe. [according to Rabbi Chavell this is an assurance that the original light, though hidden from mankind after the sin, has never been removed from earth but has only been stored in areas inaccessible to us.] When we read in Kohelet 1,4, דור הולך ודור בא, “a generation goes and a generation comes,” this means that all the souls have already been assigned to this world and until each one has been hosted by a body the redeemer cannot come. What did the prophet mean in the second half of his verse when he said ממערב אקבצך, “I will gather you in from the West?” It means that Israel will be gathered in, “protected” from the very attribute which always displays a tendency to be attracted by the West. Why is it called “West?” Because there all the seeds intermingle. [I believe this is a way of saying that sanctity is being compromised by intermingling with souls who originate in spiritually negative areas. Ed.] The attribute described as “East,” is a reference to the emanation תפארת, “harmony,” the central line (of the emanations). [Rabbi Chavell refers the reader to the commentary of Levush on Recanati 8,1 for a more profound appreciation of the author’s comments.] From that region the souls travel to the foundation of the universe, a region known as ברית, “covenant.” This is why the author of the Sefer Habahir wrote that the seed comes to the Israelites by means of the spinal cord which gets its input from the brain travelling down to the male member. The attribute called West is the עטרה, ‘crown,” may be the reason why our sages in Baba Batra 25 said that the שכינה, “the presence of G-d’s supervisory attribute,” is in the West. Just as the seed travels from the brain through the spinal cord to the male member, so the soul wends its way from the region known as תשובה via the קו האמצאי,“central line,” which is the Eastern part of the universe and it arrives by way of the West. I believe that the prophet Isaiah alluded to this when he said in Isaiah 48,1 שמעו זאת בית יעקב הנקראים בשם ישראל, וממי יהודה יצאו, “listen to this O house of Yaakov who bear the name Israel and who have emanated from the waters of Yehudah.” The expression “who have emanated from the waters of Yehudah,” means “from the seed of Yehudah.” The reason the prophet called Israel “Yehudah,” is because the flag of Yehudah represented the Eastern part of the encampment of the Israelites in the desert.
ויטע, the planting of Gan Eden is reported with the same verb ויטע as has been used by David in Psalms 104,16 for describing G’d as planting the cedar trees in Lebanon. At that point David described what G’d had done on the third day of creation; here too the Torah describes a garden whose origin G’d had planted already on the third day of creation. The distinction of Gan Eden is clear from the fact that no other region on earth was deemed worthy of being singled out as warranting G’d’s personal involvement.
בעדן, a location so named because it was extremely fertile, its vegetation affording man’s body extreme pleasure when merely contemplating its beauty with his eyes, and even his invisible soul enjoyed its hidden beauty.
מקדם, in an easterly direction. Our sages (Bereshit Rabbah 15,3) understand the word מקדם as describing a time frame preceding the creation of man, i.e. whereas man was created on the sixth “day,” the garden was created on the third “day.” Other scholars quoted in Bereshit Rabbah there believe that the word מקדם is a reference to a “date” prior to the creation of the universe. This explanation is based on the Kabbalah. The great scholar Avraham Ibn Ezra (verse 11) writes: “we know that the location of Gan Eden was on the equator, a region in which day and night are of equal duration all year round.
וישם שם את האדם אשר יצר, Now that the Torah told us this we know that originally, man had not been created in Gan Eden. Perhaps he had been created in a region nearby, and G’d told Adam to take up residence in Gan Eden. Our sages in Bereshit Rabbah 14,8 state that man had been formed from the earth on Mount Moriah, and that from there G’d had transplanted him to Gan Eden. In Pirkey de Rabbi Eliezer chapter 31 we are told that Adam offered a sacrifice to G’d on Mount Moriah already. Also Adam’s sons, as well as Noach sacrificed to G’d on that mountain. The reason why when the Torah tells us about Avraham building המזבח “the” altar instead of simply ויבן אברהם מזבח, “Avraham built an altar,” is that this altar had already existed, had been known since Noach’s sacrifice. Adam had prophetic inspiration telling him of the significance of that location for offering a sacrifice. Still, G’d brought Adam to Gan Eden in order for him to appreciate the excellence of its fruit and eating of it without having to toil, deriving great satisfaction both for his body and his soul.
וישם, the choice of this word suggests that G’d appointed Adam as the gardener for this garden, to prevent wild beasts as well as domesticated beasts from entering there and from eating of its fruit. The fruit of the trees of that garden were reserved for man and his offspring, provided they would be found worthy to do so. אשר יצר, the reason why the Torah wrote these words, seeing we all know that G’d had formed man, is to tell us that man’s habitat, Gan Eden, had been a prime objective of G’d when He created man. (based on the Kabbalists) The letter ה which precedes the word אדם is necessary to help describe, define him, seeing he had no other individual name as yet. The word אדם is both an adjective, a derivative of the noun אדמה, describing a creature formed out of earth, as well as a noun in its own right. This noun has comprehensive meaning, similar to such nouns as חמה, sun, לבנה, moon, זכוכית, glass, etc. The fact is that most of man’s raw material has been directly derived from earth, even though he also contains material from the other three basic elements. The bones making up man’s skeleton, supporting man’s body are formed out of earth, being cold and dry just as the earth itself. Seeing that they are an integral part of the earth they remain more or less intact for many years after the rest of man’s body has long rotted away and dissolved. The scholar Avraham Ibn Ezra wrote on verse 8 that the letter ה in the word האדם in our verse contains a hidden element. I believe that what he had in mind is that the letter ה indicates that the word אדם in this verse is a reference to “man” as the name of the human species. We find that among our sages (Bereshit Rabbah 15,2) there surface disagreements as to the meaning of the whole concept of Gan Eden. Rabbi Yehudah understands the meaning of the term as a great garden originating in a place called Eden. He quotes Ezekiel 31,9 in support of his view. We read there: ויקנאהו כל עצי עדן אשר בגן האלוקים, “all the trees in G’d’s garden envied it” (the cedar described by the prophet in the verses leading up to this one) In other words, Rabbi Yehudah understands the prophet Ezekiel as viewing this garden as having been located in a region known as Eden. His view is buttressed by Ezekiel 28,13 בעדן, גן האלוקים היית, “in Eden, the garden of G’d, you have been.” Rabbi Yossi views עדן as something bigger than a גן, basing himself on the letter ב in the expression גן בעדן, i.e. “a garden within the area known as Eden.” Also, the verse (2,10) ונהר יצא מעדן להשקות את הגן, “a river originated in Eden in order to irrigate the garden, supports his view. [Actually, in the Yalkut another verse supporting the view of Rabbi Yehudah is quoted (בעדן גן האלוקים, in Eden the garden of G’d, which proves that the garden was bigger than the location described as Eden. Ezekiel 28,13) According to the view of Rabbi Yossi the amount of water squeezed from an area of 30 sa-ah בית כורת can adequately irrigate a half sa-ah. (Taaanit 10) The fountain of that river was within the garden, in the center, so that the vegetation all around it would be irrigated by its waters. According to Targum Yerushalmi, Exodus 15,27 which speaks of the 12 wells in an oasis encountered by the Israelites on their journey, the meaning of the expression מעיינות מים is פיגין דמיין, “springs of water.” At any rate Rabbi Yehudah has two verses supporting his view, whereas Rabbi Yossi could find only one verse supporting him. Rabbi Chanin of Tzippori had an inspiration supporting the view of Rabbi Yossi, and found another verse relevant to our subject in Isaiah 51,3 מדברה כעדן וערבתה כגן ה', “a desert like Eden, and a wilderness like a garden of the Lord.”
AND THE ETERNAL G-D PLANTED A GARDEN ‘MIKEDEM’ (EASTWARD) IN EDEN. Rashi explained that “in the east of Eden He planted the garden.” But Onkelos translated mikedem to mean “previously,” [that is, before man was created]. And so have the Rabbis said in Bereshith Rabbah, (15:4.) and this is the correct explanation. The meaning of vayita (and He planted) is not that He brought the trees from another place and planted them here for it was from that place that He caused them to grow, just as it is said, And out of the ground the Eternal G-d caused to grow every tree. (Verse 9.) But the purport of the expression, and the Eternal G-d planted, is to state that it was the planting of the Eternal, (Isaiah 61:3.) for before He decreed upon the earth, Let the earth put forth grass, (Above, 1:11.) He had already decreed that in that place there be a garden, and He further said: “Here shall be this tree, and here that tree,” like the rows of planters. It was unlike the rest of the places on the earth concerning which He said, Let the earth put forth grass… and fruit-tree, (Above, 1:11.) and it then grew without order. Now concerning the trees of the garden of Eden He decreed that they grow branches and bear fruit forever, the root thereof was never to wax old in the earth, and the stock thereof was never to die in the ground. (See Job 14:8.) These trees were not to need any one to tend and prune them. For if they were in need of cultivation, who tended them after man was driven therefrom? This also is the meaning of the expression, And the Eternal G-d planted, that they were His plantings, the work of His hands, (See Isaiah 60:21.) and existing forever, even as it is said, Its leaf shall not wither, neither shall the fruit thereof fail … because the waters thereof issue out of the sanctuary. (Ezekiel 47:12.) If so, what then is the meaning of the verse: And He put him into the garden of Eden to cultivate it and to keep it? (Further, Verse 15.) He put him [man] there so that he should sow for himself wheat and all kinds of produce, and every herb bearing seed, and rows of spices, reaping and plucking and eating at his will. This also is the meaning of to cultivate it and to keep it (Further, Verse 15.) — to cultivate the ground of the garden by the rows he [man] would make there, for the part of the garden where the trees were was not to be cultivated. It is possible that [in the words le’ovdah uleshomrah — literally, to cultivate her and to keep her,] He refers to the garden in the feminine gender, just as in the verses: And as the garden causeth the things that are sown in her to spring forth; (Isaiah 61:11.) And plant gardens. (Jeremiah 29:5. Ganoth (gardens) is here in the feminine gender.) Our Rabbis noted this use of the feminine gender, saying in Bereshith Rabbah: (16:8.) “Le’ovdah uleshomrah (to cultivate her and to keep her) — these words refer to the sacrifices, as it is said, ‘Ta’avdun’ (Ye shall serve) G-d upon this mountain. (Exodus 3:12.) It is this which Scripture says, ‘Tishm’ru’ (Ye shall keep) to offer unto Me in its appointed season.” (Numbers 28:2.) The intent of the Rabbis in this interpretation is that plants and all living beings are in need of primary forces from which they derive the power of growth and that through the sacrifices there is an extension of the blessing to the higher powers. From them it flows to the plants of the garden of Eden, and from them it comes and exists in the world in the form of “rain of goodwill and blessing,” (Taanith 19a.) through which they will grow. This conforms to what the Rabbis have said: (Bereshith Rabbah 15:1.) “The trees of the Eternal have their fill, the cedars of Lebanon, which He hath planted. (Psalms 104:16.) Rabbi Chanina said: Their life shall have its fill; their waters shall have their fill; their plantings shall have their fill.” “Their life” refers to their higher foundations; “their waters” refer to His good treasure (Deuteronomy 28:12.) which brings down the rain; and “their plantings” refer to their force in heaven, just as the Rabbis have said: (Bereshith Rabbah 10:7. This text is also quoted above 1:11 (Notes 135-6).) “There is not a single blade of grass below that does not have a constellation in heaven that smites it and says to it, ‘Grow.’ It is this which Scripture says, Knowest thou the ordinances of the heavens? Canst thou establish ‘mishtara’ (the dominion thereof) in the earth — [mishtara being derived from the root] shoter (executive officer).”
מקדם EASTWARD — In the east of Eden He planted the garden. Should you say, however, it is already written, (1:27) “and He created the man etc.”, then I say that I have seen the Baraitha of R. Eliezer the son of R. José the Galilean, dealing with the thirty two rules of interpretation according to which the Torah (Agada) can be interpreted, and the following is one of them: when a general statement of an action is followed by a detailed account of it, the latter is a particularisation of the former: — “And He created the man” is a general statement, but it does not explicitly state whence he was created and what God did unto him. Now it repeats it and explains these things: “And the Lord God formed man”, “and He made to grow for him the garden of Eden”, and He caused a deep sleep to fall upon him.” He who hears this might think that it is a different account entirely, whereas it is nothing else but the details of the former general statement. Similarly with reference to the cattle the creation of which has been mentioned above (1:27). it resumes and writes, (2:19) “and out of the ground the Lord [God] formed every beast of the field etc.”, for the purpose of explaining “and He brought them unto the man to give them names”, and also to state that the fowls were created from the swamps.
Nicht א׳, sondern ד׳א׳, die menschenerziehende Gottes-Fürsorge pflanzte den Garten. גן von גנן, schützen, wahren: ein eingefriedigter, für Menschenzwecke eingehegter Ort. (Auch im Deutschen und in anderen Sprachen hat der Garten, garden, jardin, seinen Namen von gard, schützen, wahren.) עדן bezeichnet die höchste Befriedigung meistens der sinnlichen Anforderungen des Menschen. Verwandt mit אדן, dem Säulenfuß, der Basis, scheint der Grundbegriff die Behaglichkeit zu sein, die ein Zustand unsern Sinnen gewährt, etwas worauf oder worin wir gerne unsere Sinne ruhen lassen. Es ist hier durchaus an einen irdischen, räumlichen Ort zu denken, der ja im Verfolg topographisch genau bestimmt wird. — וישם שם ist nicht bloß ein räumliches Versetzen, sondern ein Einsetzen, Stellung anweisen. Was hier zuerst allgemein, כלל, erzählt wird, wird im folgenden spezieller ausgeführt. Der Garten wird beschrieben, und uns auch mitgeteilt, daß die Einsetzung in den Garten nicht bedingungslos geschehen. Wir erfahren aber schon hier, und es wird V. 15 nochmals wiederholt, daß der Mensch außerhalb des Paradieses geschaffen und die Bestimmung erhielt, schon hienieden in einem Paradiese zu leben. Dieses irdische Paradies ist schon diesseits die Bestimmung des Menschen und der Erde. Es ist uns gezeigt, was wir würden, wie wir lebten, wie die irdische Welt sich uns zum Paradiese gestaltete, wenn wir wären, was wir sein sollten. Eine solche Belehrung wiederholt sich in verjüngtem Maßstabe für eine verjüngte Musterauswahl aus der Menschheit in ארץ ישראל, das auch für das Volk des göttlichen Gesetzes ein גן עדן sein, und in dessen segensreichem Gedeihen sich zum zweiten Male zeigen sollte, welch eine Fülle des Segens und des Heiles schon auf Erden erreichbar sei, wenn der göttliche Wille als alleiniger Maßstab für die Gestaltung aller menschlichen Verhältnisse zur Geltung komme.
אשר יצר, after G’d had created man in a manner appropriate to his superior status on earth, He placed him in Gan Eden, a location which was suitable to equip him with the צלם אלוקים, the divine image, enabling him to also fulfill the intellectual tasks involving the air and food in the garden.
East of Eden. This explanation is contrary to Targum Onkelos who translates מקדם as “previously.” [Rashi rejects this] because a simple reading of the verse implies that vegetation and trees did not sprout in Gan Eden, or anywhere else, before man’s creation. Rashi added the extra words “where He planted the Garden” so we will not mistakenly explain the verse as: “To the east He placed the man He had formed.”
Should you ask. Although the question’s proper place is earlier (v. 7), on “Adonoy Elohim then formed the man,” Rashi waited to ask it until after he explained that Hashem “planted a garden in Eden מקדם, to the east.” Thus this verse describes one of the details of man’s creation, and thereby in accordance with Rashi’s answer to the above question, in which he says, “Hashem... caused the Garden of Eden to sprout for man’s benefit.” But if מקדם means “previously” [as Onkelos said,] then the Garden’s sprouting was not for man — and is not a detail of his creation. This would raise the question: Why does our verse interrupt [the story of man’s creation] to say, “Hashem planted a garden,” since He had planted it previously? Perforce, מקדם means “to the east,” as Rashi said. (Re’m) Alternatively, we can explain it the opposite way: If מקדם means “previously,” as Targum Onkelos says, then it is understandable that there it is written, “Hashem planted a garden [for him,]” right next to “Hashem formed man.” For this is in accordance with the Midrash: “וייצר with two yuds referring to two creations: One creation for this world and one creation for the World to Come.” I.e., man was created for the pleasures of the World to Come and for the pleasures of this world. Without the Midrash a difficulty arises: Why did He plant a garden in Eden previously, if not for man’s pleasures? But now that Rashi explains מקדם means “to the east,” it teaches only about the location of man’s residence, not about the pleasures of this world. And we could say the opposite, Heaven forbid, that He created man [only] to enjoy the pleasures of this world. And the question arises: Why is “Hashem planted a garden” written next to “Hashem formed man,” and not next to the earlier verse (1:27) “Hashem created man”? To answer this question, Rashi explains: “I saw in the B’rayso of R. Eliezer...”
As part of the Creation process, the Lord God planted a garden, in the place known as Eden to the east . Although Eden refers to a place, the word itself means pleasure. The ambiguity and mystery regarding this location is further accentuated by the fact that the verse describes it as located eastward without offering any point of reference. This place is a lost world outside the realm of our current experience. He placed there the man whom He had formed.
ויטע ה' אלוקים גן בעדן מקדם, “The Lord G’d planted a garden in Eden, in the east.” He planted the garden to the east of an area known as Eden. Some commentators believe that the country was called “Eden,” as in Kings II Onkelos understands the word מקדם as מלקדמין, as of ancient times, which Nachmanides equates with G’d not transplanting the trees in that garden from another location, but making them grow from the very roots, as indicated by the words ויצמח ה' אלוקים, the Lord G’d made grow, etc.” In other words, the directive for these trees to grow was given long before G’d instructed the earth on the third day to produce vegetation. G’d had decreed already at that early stage of creation that this spot would become the site of גן עדן. He had even selected the precise spot for each tree in that garden, personally. The earth had not had any leeway in the matter as it had elsewhere on the globe. As to the Torah writing that G’d placed Adam in that garden in order to work it and preserve it, this means that Adam was to sow and make additional rows of trees, etc. If the trees of the original garden had required tending, who would have done this after Adam had been expelled?
“The Lord God planted a garden in Eden” [2:8]. The Holy One himself placed and planted the garden. There were two good trees in the garden. One of them was called the tree of knowledge and whoever ate from its fruit would receive great knowledge and his evil inclination would be enhanced. The other tree was called the tree of life and whoever ate from it would live forever. Four rivers flowed from the garden to water the garden and the Holy One put Adam in the garden to watch over it and he should sow wheat and rye and good spices for his needs. The Holy One commanded Adam that he should not eat from the tree of knowledge of good and evil. Why did the Holy One also not forbid that he should eat from the tree of eternal life? The Holy One forbade eating from the tree of knowledge of good and evil because the Holy One desired that Adam should live forever, before he committed the sin. Therefore, He did not forbid eating from the tree of eternal life. However, when Adam ate from the tree of knowledge the Holy One then forbade him to also eat from the tree of life because he had violated the command of God. Thus, he was deserving of the death penalty. That is why the Holy One drove him out of the garden so that he should not eat from the tree of life and live forever. (Toldot Yizhak, Genesis, 2:17.) Some sages say that the tree of life stood in the middle of the garden and the tree of knowledge was a fence around the tree of life. One could not touch the tree of life without [touching] the tree of knowledge. Therefore, as soon as Adam touched the tree of knowledge, the Holy One drove him out, since He thought that Adam would also understand that he could go further and eat of the tree of life. (Imre Noam, Genesis, 3:22.) It was the nature of the tree of knowledge that whoever ate from it acquired the inclination to do evil. Before they ate from the tree, they went around naked, without clothes, and were not ashamed. As soon as they ate, they became ashamed and tore off leaves to cover their shame. (Toldot Yizhak, Genesis, 2:17.)
Rabbi Yehuda Bar Simon began, “After the Lord your God shall you follow” (Deuteronomy 13:5). But can human beings follow the Holy One, blessed be He, He about whom it is written, “Your way was in the sea, and Your path in the great waters” (Psalms 77:20)?. . . Can human beings ascend to the heavens and cling to the Divine Presence, about whom it is written, “For the Lord your God is a devouring fire” (Deuteronomy 4:24)? . . . Rather, from the beginning of creation the Holy One has been occupied first with planting – “And the Lord God planted a garden eastward, in Eden” (Genesis 2:8). Similarly, when you enter the Land, you should occupy yourself first with planting – “When you shall come into the Land and shall have planted” (Leviticus 19:23). (Leviticus Rabbah 25.)
The Talmud Nedarim 39, reports that seven things were created prior to the universe itself. They are: Torah, Teshuvah, the gan Eden, Gehinnom, G'ds throne, the holy Temple and the name of the Messiah. Scriptural proof is provided. Concerning the Torah it is written "The Lord made me at the beginning of His ways." (Proverbs 8,22) Concerning Teshuvah, it is written "before mountains were born and the earth suffered birthpangs, You turn man to contrition and say "return, ye children of man!" (Psalms 90,3) Of the garden of Eden (Genesis 2,8) it is said: "and the Lord planted a garden in Eden heretofore." Concerning Gehinnom it is written (Isaiah 30,33) "For Tophet in the valley of Hinnom has been prepared of old. He made it very deep; the pile thereof is fire and much wood; the breath of the Lord kindles it like a stream of brimstone." Of the throne of G'd it is said: (Psalms 93,2) "Your throne is firmly established from time immemorial." Of the holy Temple it is written in Jeremiah 17,22: "on high from the beginning, the place of Your sanctuary." Of the name of the Messiah it states (Psalms 72,17) "His name continues since prior to the sun."
The constant prayer of the soul (There are three primary aspects of soul which Rav Kook addresses in the introduction. When appropriate, neshama has been left in transliteration, ruach translated as spirit, nefesh as vital soul. Here are examples of how Rav Kook uses these terms elsewhere. נשמה – התכונה הרוחנית העליונה של שפעת חיי המחשבה והרצון, המתעלה בעילוי האלוקי (ע"ר א טו) The neshama is the highest spiritual aspect, the outpouring of the life of thought and will which rises up in Divine elevation (see Olat Reiyah I p.15) רוח – הרצון (ע"ר א רנ), מכון השכל (שם קיט) The ruach is the will (ibid p.250), the dwelling place of the intellect (ibid p.119) נפש – היסוד התמציתי של החיים הטבעיים (ע"ר א יז), מכון הרצון (ע"ר א קיט) The nefesh is the essential foundation of natural life (ibid p.17), and the dwelling place of the will (ibid. 119) See this source text from Olay Reiyah Love the Lord your God with all your heart, all your soul and all your might The heart is the dwelling place of the spirit (ruach), and the essence and primary foundation of choice reside in the aspect of ruach, which is the definitive level of humanity. Through the ruach the vital soul (nefesh) is elevated, drawing down upon itself more of the light of the higher soul (neshama). The place of the ruach and the nefesh is within man’s body, and they are certainly bounded by it. But the neshama can never in its entirety enter the body, rather the embodied intellect is illuminated by her sparks, because in her greatness she cannot enter into and be limited by any vessel. The vessel cannot bear the light, and this is why she is called ‘might,’ which indicates something abundant and magnified. This is the precision of meaning found in the homily of our Sages: ’and all your might (m’odecha)’ with every measure (middah) which He measures (moded) out for you.” The feeling of love in the heart could never be from the aspect of the nefesh, certainly not toward something which might cause one pain. So too, the love of a sick person for the doctor who amputates a painful limb does not flow from the nefesh, because one’s nefesh suffers from this act. Rather it comes from the ruach, the will that receives its impression only after awareness of the ultimate good which flows from this act has been fixed in one’s intellect. But the love of God must be magnified by things whose ultimate good cannot be quantified, but rather simply draw us toward the love of His great glory. This cannot be impressed on the will and is also not possible from the perspective of ruach, but rather only ‘with all your might,’ which is the neshama, can such a love come, where for every measure that He measures out for you, you can be filled with a mighty gratitude, through the exalted value of the highest intellectual feeling. ואהבת את ד' אלהיך בכל לבבך ובכל נפשך ובכל מאדך. הלב הוא משכן הרוח ,ועקר הבחירה וראשית יסודה הוא בבחינת הרוח,שהוא מדרגת האדם, וע"י הרוח מתרוממת הנפש, וממשיך עליו יותר אור הנשמה. והנה הנפש והרוח מקומם בגוף האדם ומוגבלים בו בודאי, אבל הנשמה אי אפשר כלל שתכנס בשלמותה בגוף, רק מאיר ממנה אור בניצוץ השכל המורגש בגוף, כי לפי גדולתה אי אפשר לה להכנס בכלי ולהגבל בו ולא יוכל הכלי לסבול את האור, ולכן היא נקראת בשם מאד שהוא מורה על הרבוי וההפלגה. ולפיכך מכוונת היא דרשת רז"ל בכל מאדך בכל מדה ומדה שהוא מודד לך. כי הרגש האהבה שבלב אי אפשר כלל שיהיה מצד הנפש למה שהוא מרגיש ממנו דבר מכאיב, כמו שאהבת החולה לרופא החותך אבר המכאיב אינה מצד הנפש, שהרי נפשו מצטערת במעשה זה, רק מצד הרוח שהוא הרצון המתרשם אחרי שכבר נקבעה בהכרת השכל תכלית הטוב היוצא מזה. אבל אהבה להשי"ת צריכה להתגבר מצד דברים שלא ישער כלל תכלית טובם, רק ימשך לאהבת כבודו הגדול לבדו, וזה לא יתרשם בחלק הרצון ולא יתכן גם מצד הרוח, רק בכל מאדך, שהיא הנשמה, תוכל לבוא אהבה זו, אשר על כל מדה ומדה שהוא מודד לך תהא מודה לו במאד מאד, ברוממות ערך ההרגשה השכלית העליונה.) The constant (The vision of prayer as one’s natural state of being is rooted in the second story of creation, particularly as read through the midrashic lens provided by Rashi (see Bereshit 2:4-8 with Rashi). Rashi (on 2:5), in the words of the midrash, makes it clear all of creation is in a state of potential, in a state of ‘not yet.’ Even the rains themselves await the prayer of man. Rashi then outlines a process in which prayer is man’s tool for moving creation from potential to actual. He says that man was needed to begin working the ground, to see the goodness that rain could bring, to feel its lack in the world and then turn to G–d in prayer. There is a practical approach to prayer which can be explored in this structure, but the question here is – how was Adam to know that rain was good if it had never yet fallen? The answer comes in lines 6 and 7. When G–d forms Adam from the dust of the earth, Rashi notes that the mist which rose from the ground allowed G–d to knead the raw substance of Adam into his form. This means that the water which the world required, which the prayer of man was meant to evoke, was the very stuff of Adam’s being. “The very waters that man is going to pray for, become the stuff of which he is made. Do you realize how deep that is? And I believe the deep understanding of that, is that man is made of that which he prays for in his most initial prayer, because the world, so to speak, produces man, so that man will pray for it.” R. Daniel Kohn) prayer of the neshama strives continually to move from hidden to revealed, to spread over all the forces of life of the spirit and of the vital soul, and all the powers of embodied life. She yearns as well to reveal her essence and the power of her actions over all her surroundings, over all the world and life, and toward this end we require the accounting of the world (See Baba Batra 78b) which comes through Torah and wisdom. And so we find that the whole work of the Torah and all its wisdom is the constant revelation of the hidden prayer of the neshama (Notice that this is a revolution in the traditional understanding of the relationship between Torah learning and prayer. Here the purpose of learning appears to be to give us an orderly conception of the world which will then allow the soul’s prayer to reveal itself to the fullest. Compare to the Maharal at the very end of Netiv haTemimot “Torah comes from the highest source, where as tefillah is the inner source itself, which reaches to the source of highest blessing…”) . “Let the breath of all life (nishmat kol chay) bless Your name, oh Lord our G–d…” (The poem Nishmat kol chay is said at the transition in Shabbat morning prayer between psukei d’zimra (songs of preparatory praise) and the acceptance of Divine kingship that comes through saying Shema Yisrael and its blessings. See translation at the end of this comment for more on this transition. The oldest reference to the poem is found on gem. Pesachim 118a, where R. Yochanan says it is the “blessing of the song” named by the Mishna as the concluding blessing to Hallel of seder night, which it remains in the present Haggadah. The standard translation is “let the breath of all living things bless Your name…” In light of the role that the soul’s prayer plays in giving voice to all creation (see paragraphs 6 & 7 in this section) R’ Kook is pointing a reading as – “let the breath of all Life bless Your Name… (through the soul which reveals herself in prayer as an engagement of the wholeness of creation.) See Olat Reiyah, Pesukei dezimra 122 .)
In the light of this, when we turn to the accounts of Adam’s creation in Genesis I and II, the natural reading (and that taken by Rashi, for example) is to regard the second as a qualification or explication of the first, rather than to see them as essentially opposed. Cassutto (U. Cassutto, From Adam to Noah, 91.) explains it in this way: “As for the repetition of the story of man’s creation, it should be noted that such repetitions are not at all incongruous to the Semitic way of thinking. When the Torah described man’s creation (twice) the one in brief general outline as an account of the making of one of the creatures of the material world and the second at length and in detail, as the story of the creation of the central being of the moral world, it had no reason to refrain from duplicating the theme, since such a repetition was consonant with the stylistic principle of presenting first a general statement and thereafter the detailed elaboration.…” This is itself an echo of Rashi’s explanation: “Should you say that the Torah has already stated (in Genesis 1:27) ‘And He created the man…’ etc., then (I say that) I have seen the baraita of Rabbi Eliezer…dealing with the thirty-two interpretative rules by which the Torah can be interpreted, and the following is one of them: when a general statement (of an action) is followed by a detailed account (of it) the latter is a particularization of the former.… He who hears (the second account) might think that it is a different account entirely, whereas it is nothing but the details of the former general statement.” (Rashi to Genesis 2:8.)
Gemara… Our Rabbis taught: If an orphan boy and an orphan girl applied for maintenance, the girl orphan is to be maintained first and the boy orphan afterwards, because it is not unusual for a man to go around begging, but it is unusual for a woman to do so. If an orphan boy and an orphan girl applied for a marriage grant, the girl orphan is to be enabled to marry first and the boy orphan is married afterwards, because the shame of a woman is greater than that of a man. Our Rabbis taught: If an orphan applied for assistance to marry, a house must be rented for him, a bed must be prepared for him and [he must also be supplied with] all [household] objects [required for] his use, and then he is given a wife in marriage, for it is said in Scriptures (Deut 15:8), Sufficient for his need in that which he lacks: ‘sufficient for his need’, refers to the house; ‘in that which he lacks’, refers to a bed and a table; ‘he’ refers to a wife, for so it is said in Scripture (Gen 2:8), I will make him a help meet unto him.
We must now inform you regarding what it states in Torah, (Genesis 2:8) “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן.” How can this be? For, did we not say that this refers to the matter of the world of the Crown-Keter, which is the matter of the world of the Thought-Machshavah-מחשבה, which no eye has ever seen? If so, why does the verse say that the garden-Gan-גן is planted in Eden-עדן? Moreover, our sages, of blessed memory, revealed the matter in Tractate Brachot, as follows, (Talmud Bavli, Brachot 34b) “To what does the verse, (Isaiah 64:3) ‘No eye has seen it’ refer? Rabbi Yehoshua ben Levi said, ‘This refers to the wine that has been preserved (Yayin HaMeshumar-יין המשומר) in its grapes since the six days of creation.’ Rabbi Shmuel bar Nachmanee said, ‘This refers to Eden-עדן, which no creature has ever seen.’ Now, if you ask, ‘Where was Adam, the first man?’ He dwelled in the Garden-Gan-גן. And if you say, ‘The garden-Gan-גן and Eden-עדן are one and the same,’ the verse teaches us, ‘A river went out of Eden-עדן to water the garden-Gan-גן.’” Contemplate how much our sages, of blessed memory, revealed in this passage, concluding with, “The Garden-Gan-גן is one thing, and Eden-עדן is another.” This being so, how can we resolve the simple meaning of the verse, given that they did not conclusively explain it in Talmud?
I therefore will hint at the matter. When it states, (Genesis 2:8) “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” it means that He planted the roots of the Garden-Gan-גן, which is the secret of the Sefirah of Kingship-Malchut, in Eden-עדן, which is the secret of the beginning of the Thought-Machshavah-מחשבה. These are the secret of “Wisdom at the beginning and Wisdom at the end-Chochmah b’Rosh v’Chochmah baSof-חכמה בראש וחכמה בסוף,” (Also see Zohar I 26b; Zohar III 238a (Ra’aya Mehemna); Tikkunei Zohar 80b and elsewhere.) in that it all is a single unity. (That is, the end action is rooted in the thoughts at the beginning, as in the words (of the liturgy of the eve of Shabbat), “The end action arose first in thought,” and (Sefer Yetzirah 1:7), “Their end is bound with the beginning and the beginning is bound with the end.”) This is the secret of the planting-Netiyah-נטיעה. How so? The plantings of the final letter Hey-ה of the Name HaShem-יהו״ה, go and reach the letter Vav-ו, and from there they spread forth until they reach the first letter Hey-ה, and from there they suckle from the letter Yod-י which is the first letter of the Name HaShem-יהו״ה.
I now will explain further. The verse states, (Genesis 2:8) “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן, to the east-MiKedem-מקדם.” The secret of the plantings-Netiyot-נטיעות of the Garden-Gan-גן, is that they are prepared in Eden-עדן, but planted-Netu’ot-נטועות in the Garden-Gan-גן. To further explain, the plantings-Netiyot-נטיעות are planted in the Garden-Gan-גן, and the Garden-Gan-גן is planted in Eden-עדן, this being the secret of true and complete unity (Yichud). (This was explained in the preceding Gate Nine.) Now, from where were the plantings-Netiyot-נטיעות, the Garden-Gan-גן, and Eden-עדן, revealed? The verse continues, “From preexistence-MiKedem-מקדם,” meaning, from the Supernal Crown-Keter Elyon-כתר עליון. Thus, when the verse states, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” from where were they planted? “From Preexistence-MiKedem-מקדם.” All this has thus been explained.
"Let there be" (יהי) is not written [in Genesis 1:11-12]. We read Yod, lower Yod, "And He formed" (וייצר) [Genesis 2:7] upper Yod, lower Yod, (יהי) ("Let there be") upper Yod, lower Yod. He between them. The summa of completeness. Complete, but not in every aspect. This name is uprooted from this place, and it is planted in another [place], it is written "And HaShem (יהוה) God planted" [Genesis 2:8].
It is written (Psalms 118:5) "From the oppression I have called Yah". David spoke nine [exclamations], until "all nations have surrounded me" (Psalms 118:10), to surround and protect him [this refers to the nine exclamations from the second half of Psalm 118:5 to the end of Psalm 188:9]. "And the earth brought out young grass, plants producing seed according to its kind, and trees producing fruit with its seed in it according to its kind" [Genesis 1:12]. These nine were uprooted from the complete name and were planted afterwards in the complete name, as it is written: "And HaShem God (יהוה אלהים) [the complete name] planted..." [Genesis 2:8]. The installments of the beard are found in thirteen, which is the upper one, the lower one is seen in nine. Twenty-two are engraved according to their sorts (other book: because of them).
for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.)
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
6. Grant abundant joy to these beloved companions, as You gladdened Your created being in the Garden of Eden of old. Blessed are You, Adonoy, Who gladdens groom and bride.
“These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens” (Genesis 2:4). “These are the outgrowths [toledot] of the heavens and of the earth when they were created” – it is written: “Behold, these are but the edges of His ways…” (Job 26:14). Rav Huna said: All the things that you see are just the edges of the ways of the Holy One blessed be He. “Behold, these are but the edges of His ways, and how a trace is heard about Him; who can investigate the thunder of His might?” (Job 26:14). Rav Huna said: Thunder, when it emerges in its full force, no creature can understand it. “Who has investigated?” is not written, but rather, “who can investigate?” Clever people may have vague knowledge or ideas about it, [but even they cannot understand it fully]. Rav Huna said: If you are unable to understand [even] the workings of thunder, is it not all the more so for the workings of the [whole] world? That is a rhetorical question. If (This paragraph is an exposition on the verse “What is man, that he should come along after the King, after they have already done something?” (Ecclesiastes 2:12). The Midrash will soon explain why the verse says ‘they.’) a person says to you: I can understand the workings of the world, say to him: ‘If you are unable to understand even a flesh-and-blood king, are you able to understand the King of kings, the Holy One blessed be He? That is a rhetorical question.’ Rav Naḥman said: This (This paragraph is an exposition on the first half of the aforementioned verse: “I devoted myself to acquire wisdom” (Ecclesiastes 2:12). After Solomon acquired his wisdom, others were able to take advantage of it as well.) is analogous to a thicket of reeds into which no person could enter, as anyone who entered into it would lose his way. What did one clever person do? He continuously cut down [reeds] and entered further and further into the thicket. He entered via the clearing and exited via the clearing. Everyone then began entering and exiting via the clearing. Rav Naḥman said differently: This is analogous to a great palace that had many entrances. Everyone who entered it would lose his way. What did one clever person do? He took a spool of string and tied it [on one end] opposite the entrance and he entered by means of the spool (Unwinding the string as he went along.) and exited by means of the spool. Everyone then began entering and exiting by means of the spool. Rabbi Shimon ben Yoḥai said: This is analogous to a flesh-and-blood king who built a palace. People entered into it and said: If the pillars were taller it would be nicer, if the walls were higher it would be nicer, if the ceiling were higher it would be nicer. But did a person ever come and say: If I had three eyes, if I had three legs, it would be better for me? That is a rhetorical question. “After He has already done” is not written, but rather, “after they have already done” (Ecclesiastes 2:12). The King of kings, the Holy One blessed be He, and His court conferred, as it were, over each and every limb of yours, and established it at its proper configuration, as it is stated: “Will you repay the Lord this, crude and unwise people? Is He not your father, your redeemer? He made you, and He established you” (Deuteronomy 32:6). Rabbi Levi bar Ḥaita said: When a flesh-and-blood king builds a palace, if he would place its drain pipe at its entrance it would not be becoming. But the King of kings, the Holy One blessed be He, created man and placed his drain pipe at his entrance, (This refers to the nose, which is right at the front of one’s face.) and it is becoming, and it is [in fact] a person’s glory. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed the man” (Genesis 2:7). Why, then, does the verse state [again]: “Whom He had formed” (Genesis 2:8)? The Holy One blessed be He was taking pride in His world, as it were, saying: ‘See the creation that I created and the form that I formed.’ Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens and of the earth when they were created” – their Creator praises them, who can disparage them? Their Creator lauds them, who will find fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “These are the outgrowths of the heavens and of the earth when they were created, on the day that the Lord God made the earth and the heavens.”
“The Lord God planted a garden in Eden, to the east; He placed there the man whom He had formed” (Genesis 2:8). “The Lord God planted a garden in Eden, to the east” – the school of Rabbi Yanai says: Why does it mention a full name (The Lord God, as opposed to within the creation narrative, which mentions only the name Elohim (God).) regarding the planting of the garden? It is because from the beginning of its planting it requires forethought. (The full name of God indicates that He put in a great deal of planning, as it were, when planting the garden.) From the start, [even] before it emerges from its mother’s womb, (This is a metaphor, referring to the emergence of a stalk from its seed. ) a person must plan out which direction is appropriate for it. (Some trees fare better in a northern location, others in a southern; some require one type of soil, others a different type. Planning the location where a sapling will be placed is necessary even before the sapling is uprooted from its original place, as soon as the stalk begins to sprout.) That is what is written: “The trees of the Lord are sated, the cedars of Lebanon that He planted” (Psalms 104:16). (This verse is seen as a reference to the Garden of Eden.) Rabbi Ḥanina said: They [the initial saplings] were as [tiny as] the antennae of grasshoppers when the Holy One blessed be He uprooted them and planted them in the Garden of Eden. “The trees of the Lord are sated…” – Rabbi Ḥanina said: They are sated with the lives that they live, (They live a long time.) they are sated with the water that they need, they are sated in their planting. (Even cuttings that are taken from them and replanted elsewhere thrive and prosper.) Rabbi Yoḥanan said: The world was not worthy of using cedars [for secular buildings], as they were created solely for the purpose of the Temple. That is what is written: “The trees of the Lord are sated, the cedars of Lebanon that He planted.” And “Lebanon” is nothing other than the Temple, as it says: “That goodly mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: There are twenty-four species of cedar, but only seven are the highest quality of them all. That is what is written: “I will put cedar [erez], shita, (The seven tree names in this verse cannot be identified with certainty, but the Midrash considers them all to be of the cedar family.) [hadas and etz shemen in the wilderness; I will place in the desert berosh, tidhar and te’ashur together]” (Isaiah 41:19). Berosh – berata, tidhar – adera, te’ashur – paksinon. (These are their Aramaic translations.) Why is it called te’ashur? It is because it is the most praiseworthy [me’ushar] of them all. They [subsequently] added three more to the list: Alonim, armonim, and almugim, Alonim – balutin, armonim – dalbon, almugim – alvam. (These, too, are Aramaic translations of the Hebrew tree names.)
“A garden in Eden” – Rabbi Yehuda and Rabbi Yosei, Rabbi Yehuda says: The garden is larger than Eden, as it is stated: “All the trees of Eden that were in God’s garden envied it” (Ezekiel 31:9), [and it is stated: “You were in Eden, of God’s garden” (Ezekiel 28:13)]. (The implication in both verses is that the place called Eden is located within the Garden.) Rabbi Yosei says: Eden is larger than the garden, as it is stated: “The Lord God planted a garden in Eden.” (Indicating that the garden is located within Eden.) It is written: “A river emerges from Eden to water the garden” (Genesis 2:10). According to the opinion of Rabbi Yosei, [this means that] from the runoff of a beit kor, a tarkav could be watered. (Tarkav and beit kor are units of area, tarkav being one-sixtieth of a beit kor. The verse is saying that the smaller garden was watered by the runoff from the much larger Eden.) According to the opinion of Rabbi Yehuda, it is like a spring that is situated in [the middle of] the garden and waters the entire garden. But Rabbi Yehuda adduces two verses, whereas Rabbi Yosei adduces only one verse. Rabbi Ḥanin of Tzippori said: The Holy One blessed be He illuminated the eyes of Rabbi Yosei and he found another verse that was decisive in addition to the first. Which is that? “He will render its wilderness like Eden and its desert like the garden of the Lord” (Isaiah 51:3). (It likens Eden to the wilderness of the Land of Israel, which is larger than its desert to which Eden is likened.)
“To the east [mikedem]” – Rabbi Shmuel bar Naḥman said: You may think that it means before the creation of the world, but in fact it means only before the creation of man. (The midrash here interprets mikedem to mean “beforehand” rather than “east.”) Man was created on the sixth day, the Garden of Eden on the third day. That is what is written: “For God is my King from times of old [mikedem], working salvation in the midst of the land” (Psalms 74:12) – look at His benevolent works, as the Holy One blessed be He prepared my reward even before I [mankind] began to do anything.
“He placed there [vayasem sham] [the man]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He elevated him, just as it says: “You shall set [som tasim] a king over you” (Deuteronomy 17:15). Rabbi Neḥemya said: He enticed him. (With all the comforts available in the Garden.) This is analogous to a king who prepared a feast and invited a guest. So, too, the Holy One blessed be He invited Adam, (To the “feast” that had been prepared for him in the Garden.) due to the merit of Abraham. (See Bereshit Rabba 14:6) That is what is written: “You know my sitting and my rising; You understand my thoughts from afar” (Psalms 139:2) (The midrash applies the verse to Adam.) – “my sitting” in the Garden of Eden,” “my rising” – my expulsion from it. “You understand my thoughts from afar” – by what merit did You come to the decision to create me? It is by the merit of the one who came from afar, as it is written: “I summon a bird of prey from the east, the man of My counsel from a distant land” (Isaiah 46:11). (This is a reference to Abraham, whom God summoned from the east.)
“He placed there [the man whom He had formed]” – just as it says: “And it is there to this day” (II Chronicles 5:9). (Referring to the Ark in the Temple. The word “there,” appearing in both verses, is used as a verbal analogy to teach that Adam’s placement in the Garden of Eden was intended to be permanent.) Rabbi Levi said: Provided that he remain in his present form. (Provided that he remains “the man whom He had formed,” i.e. without sin.) Rabbi Yitzḥak bar Maryon said: It is written: “These are the outgrowths of the heavens [when they were created]” (Genesis 2:4) – their Creator praises them, who can disparage them? Their Creator lauds them, who can find fault with them? Rather, they are beautiful and praiseworthy, (As long as they are as they were created, they will remain that way.) [as it is written:] “These are the outgrowths of the heavens.” (This is another interpretation of “the man whom He had formed” – God was speaking the praises of His creation.)
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Shmuel: He consulted with the souls of the righteous. That is what is written: “They are the potters and the inhabitants of Neta’im and Gedera; they dwelled there with the king for his works” (I Chronicles 4:23). “They are the potters [hayotzerim]” – alluding to: “the Lord God formed [vayitzer] man of dust from the ground” (Genesis 2:7). “Inhabitants of Neta’im” – alluding to: “the Lord God planted [vayita] a garden eastward in Eden” (Genesis 2:8). “And Gedera” – after “for I set the sand as a barrier [gader] for the sea” (Jeremiah 5:22). (“They are the potters and the inhabitants of Neta’im and Gedera” are all seen as allusions to the righteous, as God created man, planted the Garden, and placed boundaries for the sea only after having consulted with the souls of the righteous.) “They dwelled there with the king for his works” (I Chronicles 4:23) – “with the king,” the King of kings, the Holy One blessed be He, “they dwelled,” [referring to] the souls of the righteous, [“for his works”], as the Holy One blessed be He consulted them when creating the world.
Then was the fire of Gehenna really created on Sabbath eve? Have we not been taught in a Baraitha: "Seven things preceded the creation of the world; they are: the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation] [we infer] from the following passage: (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Ps. 90, 2) Before yet the mountains were brought forth, etc., and after it is written "Thou turnest man to contrition, and sayest 'Return ye children of men.' As for Paradise, it is written (Gen. 2, 8) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Tapeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it is written (Pr. 72, 17) In the presence of the sun, his name shall flourish." [Hence we see from the foregoing that Gehenna was created before creation. This contradicts the opinion of our first Baraitha that it was created on the Sabbath eve]. I will tell thee: There is no contradiction. The formation of its interior was created before the creation of the world, but its fire was created on the Sabbath eve.
(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. R. Meir said: is speaking allegorically about the righteous in their dwelling, and it is speaking allegorically about the wicked in their dwelling. (Above, in Tanh. (Buber), Gen. 2:8; Lev. 8:7; Gen. R. 33:1; Lev. R. 27:1; Numb. R. 1:1; PRK 9:1; Tanh., Lev. 8:5 (some texts); cf. Tanh., Numb. 1:1.) It is speaking allegorically about the righteous (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, {AND IN A PASTURE OF OIL} [AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL] SHALL BE THEIR FOLD. It speaks allegorically about the wicked (in Ezek. 31:15): THUS SAYS THE LORD {GOD}: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP. With what are the wicked covered, when they go down to Gehinnom? (Above, Exod. 3:2; Tanh., Exod. 3:2.) WITH THE DEEP. Hezekiah bar Hiyya said: In the case of a vat, with what does one cover it? With a lid of clay, since is of clay. For that reason one covers it with a lid of clay. Similarly in the case of the wicked, it is written of them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS. For that reason they are darkened before the Holy One. (See above, Gen. 1:19.) So he brings them down to Sheol, which is darkness, and covers them with the deep, which is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP.
(Exod. 10:21:) STRETCH OUT YOUR HAND TOWARD THE HEAVENS …. Where did the darkness come from? R. Judah and R. Nehemiah disagree. (Tanh., Exod. 3:2; Exod. R. 14:2.) R. Judah says: From the darkness above, as stated (in Ps. 18:12 [11]): HE MADE DARKNESS HIS HIDING PLACE. R. Nehemiah says: From the darkness of Gehinnom, as stated (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF . (Cf. M. Pss. 18:16.) R. Joshua ben Levi said: In three places we hear that a person makes known his teaching near to his death. Thus it is stated (in Prov. 22:20–21): TO MAKE KNOWN TO YOU FAITHFUL AND TRUE WORDS, IN ORDER FOR YOU TO ANSWER TRUE WORDS TO THOSE WHO SENT YOU? So also Solomon said (in Eccl. 12:13): THE END OF THE MATTER WHEN EVERYTHING HAS BEEN HEARD: What (in Job 10:22) is the meaning of THE SHADOW OF DEATH < WITHOUT ORDER>? When someone is in the shadow of death, he puts his teaching in order. R. Tanhuma bar Abba [said]: When one comes to pass away, his ministering angels say (Ps. 68:35 [34]) to him: ASCRIBE POWER TO GOD…. So also it says (in Ezek. 31:15): THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, . Ergo (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF . R. Judah says: With what are the wicked covered when they go down to Sheol? (Below, Numb. 1:1.) With darkness. Hezekiah said: In the case of a vat, with what does one cover it? With a lid of earthenware, of the same material. (Tanh., Exod. 3:2, and Exod. R. 14:2 identify Hezekiah as Hezekiah b. Rabbi. Cf. Tanh. (Buber), Gen. 2:8; Tanh., Lev. 8:5; Gen. R. 33:1; Lev. R. 27:1; and PRK 9:1 which attribute the parable to various authorities, all of whom bear the name Judah.) Just as is of earthenware, so one covers it with nothing but earthenware. So it is with the wicked. What is written about them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS…. And therefore the Holy One brings them down to Sheol, which is darkness, and covers them with the deep, for it is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. Here is the same darkness which came upon Egypt. It came from the midst of Gehinnom. And how thick was this darkness? (Exod. R. 14:1.) Our masters have said: As thick as a denarius (A standard coin of gold or silver. Originally a Roman silver coin of 3.8 grams first minted in 268 BCE, its value varied from place to place and from age to age. In general a gold dinarius was worth twenty-four times that of a silver dinarius.) of Gordianus {i.e., the name of a place}, EVEN (according to Exod. 10:21) A DARKNESS THAT CAN BE FELT.
(Lev. 22:27:) WHEN A BULL OR A SHEEP OR A GOAT IS BORN…. This text is related (to Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS; YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. (Tanh., Lev. 8:5; also above, Gen. 2:8; below, Numb. 1:1.) < YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS. > These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2): HEAR, O MOUNTAINS, THE LAWSUIT OF THE LORD…. (Ps. 36:7 [6], cont.:) AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. These are the wicked, since it is stated (in Ps. 136:15): BUT OVERTHREW PHARAOH AND HIS HOST IN THE REED SEA.
Another interpretation (of Ps. 36:7 [6]): YOUR RIGHTEOUSNESS IS LIKE THE MIGHTY MOUNTAINS (literally: MOUNTAINS OF GOD); < YOUR JUDGMENTS ARE LIKE THE GREAT DEEP >. R. Ishmael and R. Aqiva < differ > {say}: [R. Ishmael says:] Since the righteous (rt.: TsDQ) carry out the Torah, which was given from THE MOUNTAINS OF GOD, [the Holy One treats them with a charity (rt.: TsDQ) LIKE THE MOUNTAINS OF GOD. But since the wicked do not carry out the Torah, which was given from THE MOUNTAINS OF GOD,] the Holy One deals strictly with them, even unto the great deep. There are a lot of interpretations for this verse, but in order not to be tiresome, < I am stopping here >. (As Buber explains in his note, these words from the copyist explain his omitting the rest of the section. Buber has filled in the following bracketed section from parallel texts, mainly from Tanh., Lev. 8:5.) [R. Aqiva says: The Holy One is as strict with the former as with the latter. From the righteous he collects for a few evil works which they have committed in this world, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them for the few good works that they have done in this world, in order to punish them in the world to come. Rabbi Meir says: < Scripture > has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode. (Above, Gen. 2:8, and the note there.) It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14): I WILL FEED THEM IN A GOOD PASTURE, AND UPON THE MOUNTAINS OF THE LOFTY ONE OF ISRAEL SHALL BE THEIR FOLD. And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15): THUS SAYS THE LORD GOD: IN THE DAY THAT HE WENT DOWN TO SHEOL, I CAUSED HIM TO MOURN (he'evalti); I COVERED HIM WITH THE DEEP. The Written Text is "I led" (hovalti) (not I CAUSED… TO MOURN [he'evalti]). (Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him < into Gehinnom >.) R. Judah bar Ammi told a parable: One does not make a cover for a vat of silver, gold, bronze, iron, [or of lead], but of clay, because that is a material of the same sort. Similarly, the Holy One said: Gehinnom is darkness, as stated (in Ps. 35:6): LET THEIR PATH BE DARKNESS AND SLIPPERINESS, WITH THE ANGEL OF THE LORD PURSUING THEM. Moreover, the deep is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. And the wicked are darkness, as stated (in Is. 29:15): FOR THEIR WORKS ARE IN DARKNESS; SO THEY SAY: WHO SEES US? AND WHO KNOWS ABOUT US? So let darkness come and cover darkness, just as you have said (in Eccl. 6:4): FOR IT COMES IN VANITY AND GOES IN DARKNESS; EVEN ITS NAME IS COVERED IN DARKNESS.]
When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding (Gk.: koitai (“beds”).) so that they would neither be cracked in the burning heat nor frozen in the cold. (Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1.) He < also > saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7 [6]): YOUR RIGHTEOUSNESS (i.e., your charity) IS LIKE THE MIGHTY MOUNTAINS. Indeed, when you give, you bestow abundantly. But with reference to the pauper, he read (ibid., cont.): AND YOUR JUDGMENTS ARE LIKE THE GREAT DEEP. [Indeed,] when you are protesting, you deal strictly.
(Lev. 19:23:) WHEN YOU COME INTO THE LAND AND PLANT. The Holy One said to Israel: Even though you find it (i.e., the land) full of all bounty, you shall not say: Let us settle down and not plant. (Tanh., Lev. 7:8.) Rather, be careful in planting, as stated (ibid., cont.): AND PLANT ANY TREE FOR FOOD. Just as you came in and found plantings which others had planted, so you shall plant for your children, lest someone say: Since I am old and tomorrow I shall die, why should I toil for others. Solomon said (in Eccl. 3:11): HE HAS MADE EVERYTHING BEAUTIFUL IN ITS TIME. HE ALSO HAS PUT ETERNITY INTO THEIR HEART. ETERNITY ('LM) is what is written (without the W of the normal spelling, i.e., 'WLM.) Why? If the Holy One had not hidden (rt.: 'LM) the day of < one's > death from the children of Adam, a person would neither build nor plant; for he would have said: Tomorrow I shall die. Why should I persist in toiling for the sake of others? The Holy One, therefore, shut off (rt.: 'LM) human hearts from death, so that one would build and plant. < If > he is worthy, [it will be] for himself; < if > unworthy, < it will be > for others. There is a story about the emperor Hadrian, that he was going to war and traveling with his troops to fight with a certain country for having rebelled against him. (Cf. Lev. R. 25:5; Eccl. R. 2:20:1.) Now he found a certain old man who was planting fig saplings. Hadrian said to him: You are an old man. < Why are you > persisting in taking the trouble to toil for others? He said to Hadrian: My Lord Emperor, here I am planting. If I am worthy, I shall eat of the fruit of my saplings; but if not, my children will eat. < The emperor > spent three years at war, and after three years he returned. What did that old man do? He took a fruit basket, filled it with the firstfruits of beautiful figs, and drew near to Hadrian. He said to him: My Lord Emperor: Take these figs, for I am the same old man whom you found when you were on your way < to the war >, when you said: You are an old man. Why are you taking the trouble to toil for others? See, the Holy One has already found me worthy to eat some fruit from my saplings. Now this < fruit > in my fruit basket is from those < saplings >. Hadrian said to his servants: Take it from him and fill it with gold coins. And so they did. The old man took the fruit basket full of gold coins and began to go about his house boasting to his wife and children. So he told them the story. Now a woman neighbor of his was there. She heard what the old man had said. She said to her husband: When all the children of Adam go < through life >, the Holy One gives to them and prepares bounty for them. But you dwell in your dark house in dark misfortune. See, our [neighbor] honored the emperor with a fruit basket of figs; and he filled it with gold coins for him. Now you get up, take a large basket, and fill it with varieties of choice fruit, with apples, figs, and the other varieties of beautiful fruit, since he loves them a lot. Go and honor him with them. Perhaps he will fill it with gold for you, as he did for our old neighbor. He went and heeded his wife. So he took a large basket, filled it with apples and figs, and loaded it on his shoulder. Then he approached the emperor on a side road (Lat.: compendairia.) and said to him: My Lord Emperor, I heard that you love fruit, I have come to honor you with figs and apples. The Emperor said to his officers: (Gk.: stratiotai (“soldiers”).) Take the basket and hit (rt.: TPH. This root is similar to the root for “apples,” and both are transliterated identically. The only difference is that the root for “apples” is spelled with a tav, while the root for “hit” is spelled with a tet.) him on his face. And so they did. They hit him on his face, until his face swelled up; smashed his eyes; and made an example (Gk.: deigma.) of him. So he went home as one of whom an example had been made and crying. Now she (i.e., his wife) thought that he was coming with a basket full of gold coins. So when she saw him with his face swollen and with his body shattered and beaten, she said to him: What is the matter with you? He said to her: When I heeded you and went to honor him with this gift, (Gk.: doron.) they hit me on my face. If I had listened to you and put varieties of hard fruit in the basket, they would already have pelted my face and my whole body with them. And why all this? In order to teach you that evil women destroy their husbands. Therefore one should not cease from planting. Rather, just as he found, one should still continue to plant even though he is old. The Holy One said to Israel: Learn from me. He spoke < by example >, as it were. (Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, IN THE EAST.
(Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Let our master instruct us: How many things preceded the act of creation? (Tanh., 2:11.) Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple, (See Sifre, Deut. 7:12 (37).) the ancestors of the world, [Israel,] the name of Messiah, and repentance. And some would also say the Garden of Eden and Gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2): YOUR THRONE IS ESTABLISHED FROM OF OLD; YOU ARE FROM EVERLASTING. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22): THE LORD ACQUIRED ME (i.e., wisdom) AS THE BEGINNING OF HIS WAY THE FIRST OF HIS WORKS OF OLD. In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING, THE PLACE OF OUR SANCTUARY. In the case of the ancestors of the world, where is it shown? Where it is stated (in Hos. 9:10): I FOUND [ISRAEL] LIKE GRAPES IN THE DESERT; [I SAW] YOUR ANCESTORS [LIKE THE FIRST FRUIT ON A FIG TREE IN ITS FIRST SEASON]. In the case of Israel, where is it shown? [Where it is stated of them] (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. In the case of the name of the Messiah, where is it shown? Where it is stated (in Ps. 72:17): BEFORE THE SUN HIS NAME IS YENNON (a symbolic name for the Messiah). (This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN.) In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2): BEFORE THE MOUNTAINS WERE BROUGHT FORTH, since it is written (in vs. 3): YOU RETURN HUMANITY TO CONTRITION, [AND SAY: REPENT YOU CHILDREN OF ADAM]. In the case of the Garden of Eden, where is it shown? where it is stated (in Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, FROM OF OLD. (This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST.) In the case of Gehinnom, where is it shown? Where it is stated (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED FROM OF OLD. Come and see. When the Holy One told Moses to tell Israel to make a tabernacle for him, the Holy One said to Moses: Say to those Israelites, as it were: It is not because I have nowhere to dwell that I am telling you to make me a tabernacle. Before the world was created, here was my sanctuary built in heaven above. It is so stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING…. And a temple was built there for my throne, as stated (in Hab. 2:20): BUT THE LORD IS IN HIS HOLY TEMPLE. (Cf. Ps. 11:4.) So also has Isaiah said (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE, HIGH AND LIFTED UP. Out of love for you I left my temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8): [AND MAKE ME A SANCTUARY] THAT I MAY DWELL AMONG THEM. R. Judah bar Simon said in the name of R. Johanan: This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback. (Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1.) When he said to him (in Exod. 30:12): EACH SHALL GIVE A RANSOM FOR HIS LIFE. (Here is the second command that shook Moses.) Moses said: Who can give a ransom for his life? It is written (in Job 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE, (Cf. above, Exod. 9:6.) and still it is not enough. Thus it is stated (in Ps. 49:8 [7]): SURELY NO ONE WILL REDEEM A BROTHER NOR GIVE A RANSOM FOR HIM TO GOD. The Holy One said to him: I am not asking in accordance with my means but in accordance with their means. (Exod. 30:13:) SHALL GIVE THIS. [R. Meir said: The Holy One took something like a kind of coin of fire from under the throne of glory and showed it to Moses. (See above, Lev. 9:7, and the note there.) SHALL GIVE THIS; SHALL GIVE one like THIS.] Again, when he said (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, Moses said: Who can supply enough offerings for you. (Numb. 28:2 is the third of the three commands that shook Moses.) If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16): FOR LEBANON IS NOT FUEL ENOUGH, NOR ITS BEASTS ENOUGH FOR SACRIFICE. He said to him: I am not asking in accordance with my means but in accordance with their means. Thus it is stated (in Numb. 28:3): NOW YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING WHICH YOU SHALL OFFER TO THE LORD: And not both of them at once, but (according to vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. And when he said to him (in Exod. 25:8): AND MAKE ME A SANCTUARY , (With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses.) Moses said [to the Holy One] (in I Kings 8:27): EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU! It also says (in Jer. 23:24): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. And it says (in Is. 66:1): THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL. (Cf. Acts 7:47-50.) So can we make him a sanctuary? The Holy One said to him: I am not asking [in accordance with my means] but in accordance with their means. Thus it is stated (in Exod. 26:1): NOW AS FOR THE TABERNACLE, YOU SHALL MAKE IT WITH TEN CURTAINS. When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with his glory, as stated (in Exod. 40:35): NOW MOSES COULD NOT ENTER THE TENT OF MEETING, . The princes said: Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us. Where is it shown? {Where it is stated} [From what they read on the matter] (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.
[(Gen. 8:15:) AND GOD SPOKE UNTO NOAH, SAYING: GO FORTH FROM THE ARK.] {Our masters have taught} [Let our master instruct us]: Is it permitted < for one > to put tasteless spittle (I.e., spittle of one who has not eaten. See Nid. 9:7.) upon the eye on the Sabbath? (Tanh., Gen. 2:8; Shab. 108b.) R. Hiyya bar Abba said: It is forbidden to put tasteless spittle upon the eye on the Sabbath because he would be like one who heals on the Sabbath. (Cf. Mark 3:1-6 & //s.) Come and see that there is no affliction in the world for which there is no cure. Then what is the cure for the evil drive? Repentance. R. Judah bar Shallum said in the name of R. Eliezer: Three things nullify a harsh decree. (ySanh. 10:2 (28c); Gen. R. 44:12; Eccl. R. 5:6:1; 7:14:1.) These are the following: prayer, repentance, and almsgiving. R. Huna b. R. Jose said: Also a change of name and good works. For that reason the Holy One was waiting for the generation of the flood, in case they should repent and he accept them. But since they did not repent, he blotted them out with water, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL LIVING THINGS. He left Noah and his sons as a remnant in the ark. When the waters came to rest, Noah had to go out of the ark. Noah said, however: I entered with authorization [from the Holy One], as stated (in Gen. 7:1): COME YOU < AND ALL YOUR HOUSE INTO THE ARK >. So shall I now go out without authorization? The Holy One said to him: Are you seeking permission? Here is permission for you, {as stated} [concerning which we have read on the matter] (in Gen. 8:16): GO FORTH FROM THE ARK.
(Lev. 22:26-27:) “And the Lord spoke to Moses, saying, ‘When a bull or a sheep or a goat is born.” This text is related (to Ps. 36:7), “Your righteousness is like the mighty mountains; Your judgments are like the great deep….” (See above, Gen. 2:8; below, Numb. 1:1.) “Your righteousness is like the mighty mountains.” These are the righteous ones, in that they have been compared with mountains, where it is stated (in Micah 6:2), “Hear, O mountains, the claim of the Lord.” (Ps. 36:7, cont.:) “And Your judgments are like the great deep.” These are the wicked, since it is stated (in Exod. 15:5), “The depths covered them.” “Your righteousness is like the mighty mountains.” These are the righteous, [for] just as these mountains grow herbs, so the righteous possess good works. (Ibid., cont.:) “And Your judgments are like the great deep.” These are the wicked, [for] just as the deep does not grow herbs, so the wicked do not possess good works. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as the mountains are suitable for sowing and producing fruit; so do the righteous produce fruit, in that they do good for themselves and do good for others. (Lev. 27:1.) To what is the matter comparable? To a gold bell with a pearl (Gk.: margarites, margaritis, margaritarion, or margellion.) clapper. Similarly the righteous do good for themselves and do good for others. Thus it is stated (in Is. 3:9), “Tell the righteous that [all is] well for them, for they shall eat the fruit of their works.” (Ps. 36:7 cont.:) “And Your judgments are like the great deep.” These are the wicked. Just as the deep is unable to sow and grow fruit, so the wicked do not possess good works and do not grow fruit. Instead they are distressing for themselves and for others. Thus it is stated (in Is. 3:10), “Woe to the bad wicked, as the recompense of his hands will be done to him.” He is bad for himself and bad for others. (Ps. 36:7:) “Your righteousness is like the mighty mountains [and Your judgments are like the great deep].” Transpose the text and interpret it: (See also Gen. R. 33:1; PRK 9:1; M. Pss. 36:5.) Your righteousness over your judgments is like the mighty mountains over the great deep. Just as these mountains hold down the deep, so that it does not rise up and inundate the earth, so the works of the righteous hold back the divine retributions, so that they will not come into the world. (Ps. 36:7:) “Your righteousness is like the mighty mountains.” Just as these mountains have no end, so there is no end to the reward of the righteous in the world to come. (Ibid., cont.:) “Your judgments are like the great deep.” Just as the deep has no limit, so there is no limit to the divine retributions of the wicked in the world to come. (Ps. 36:7:) “Your righteousness is like the mighty mountains (literally, mountains of God); [Your judgments are like the great deep].” R. Ishmael and R. Aqiva [differ]. R. Ishmael says, “Since the righteous (rt.: tsdq) carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, treats them with a charity (rt.: tsdq) like the mountains of God. But since the wicked do not carry out the Torah, which was given from the mountains of God, the Holy One, blessed be He, deals strictly with them, even unto the great deep.” R. Aqiva says, “The Holy One, blessed be He, is as strict with the former as with the latter. From the righteous he collects in this world for a few evil deeds which they have committed, in order to render them full payment in the world to come; while he gives prosperity in abundance to the wicked and pays them in this world for the few good deeds that they have done, in order to punish them in the world to come.” R. Meir says, “[Scripture] has spoken metaphorically of the righteous in their abode, and it has spoken metaphorically of the wicked in their abode. (Above, Gen. 2:8, and the note there.) It has spoken metaphorically of the righteous in their abode, even as stated (in Ezek. 34:14), “I will feed them in a good pasture, and upon the mountains of the Lofty One of Israel shall be their fold.” And it has spoken metaphorically of the wicked in their abode, as stated (in Ezek. 31:15), “Thus says the Lord God, ‘In the day that he went down to Sheol, I caused him to mourn (he'evalti); I covered him with the deep.’” The written text is "I led" (hovalti, not “I caused… to mourn [he'evalti]”). (Gen. R. 33:1; Exod. R. 14:2. So interpreted the verse means: “I led him [into Geihinnom].) R. Judah bar Ammi told a parable, “One does not make a cover for a vat of silver, gold, bronze or iron, but rather of clay, because that is a material of the same sort. Similarly, the Holy One, blessed be He, said, ‘Geihinnom is darkness,’ as stated (in Ps. 35:6), ‘Let their path be darkness and slipperiness, with the angel of the Lord pursuing them.’ Moreover, the deep is darkness, as stated (in Gen. 1:2), ‘with darkness upon the face of the deep.’ And the wicked are darkness, as stated (in Is. 29:15), ‘for their works are in darkness; so they say, “Who sees us and who knows about us?”’ So let darkness come and cover darkness, just as you have said (in Eccl. 6:4), ‘For it comes in vanity and goes in darkness; even its name is covered in darkness.’”
(Ps. 36:7:) “Your righteousness (rt.: tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt.: tsdq) which You did with Noah in the ark was like the mighty mountains. (Lev. R. 27:1.) [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding (Gk.: koitai (“beds”).) so that they would neither be cracked in the burning heat nor frozen in the cold. (Above, Gen. 2:8; Gen. R. 33:1; PRK 9:1.) He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.” Indeed, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness. (Lev. R. 27:1; PRK 9:1; Tamid 32ab.) He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance (Gk.: pylai.) gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?” (Cf. Tamid 32b: “If you wanted [regular] bread, did you have no bread in your own place to eat that you should have taken [to the road] and come here?”) He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts, (Unlike humans, cattle are not responsible for what they do wrong.) since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.:) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”
(Lev. 19:23:) “When you come into the land and plant.” The Holy One, blessed be He, said to Israel, Even though you find it (i.e., the land) full of all bounty, you shall not say, ‘Let us settle down and not plant.’ Rather, be careful in planting, as stated (ibid., cont.), ‘and plant any tree for food.’ Just as you came in and found plantings which others had planted, so you shall plant for your children, lest someone say, ‘Since I am old and tomorrow I shall die, why should I toil for others.’” Solomon said (in Eccl. 3:11), “He has made everything beautiful in its time; He also has put eternity into their heart.” “Hidden ('lm)” is what is written (without the w of the normal spelling, i.e., 'wlm, eternity). Why? If the Holy One, blessed be He, had not hidden (rt.: 'lm) the day of [one's] death from people, a person would neither build nor plant; for he would have said, “Tomorrow I shall die. Why should I persist in toiling for the sake of others?” The Holy One, blessed be He, therefore, hid death from (rt.: 'lm) human hearts, so that one would build and plant. [If] he is worthy, [it will be] for himself; [if] unworthy, [it will be] for others. There is a story about the emperor Hadrian; that he was going to war and traveling with his troops to fight with a certain country for having rebelled against him. (Cf. Lev. R. 25:5; Eccl. R. 2:20:1.) Now he found a certain old man who was planting fig saplings. Hadrian said to him, “You are an old man. [Why are you] persisting in taking the trouble to toil for others?” He said to Hadrian, “My lord king, here I am planting. If I am worthy, I shall eat of the fruit of my saplings; but if not, my children will eat.” [Hadrian] spent three years at war, and after three years he returned. What did that old man do? He took a fruit basket, filled it with the firstfruits of beautiful figs, and drew near to Hadrian. He said to him, “My lord king, take these figs, for I am the same old man whom you found when you were on your way [to the war] when you said, ‘You are an old man; why are you taking the trouble to toil for others?’ See, the Holy One, blessed be He, has already found me worthy to eat some fruit from my saplings. Now this [fruit] in my fruit basket is your portion from those [saplings].” Hadrian said to his servants, “Take it from him and fill it with gold coins.” And so they did. The old man took the fruit basket full of gold coins and began to go about his house, boasting to his wife and children. So he told them the story. Now a woman neighbor of his was there. She heard what the old man had said. She said to her husband, “When all the people go [through life], the Holy One, blessed be He, gives to them and prepares bounty for them. But you dwell in your dark house in the gloom. See, our [neighbor] honored the emperor with a fruit basket of figs; and he filled it with gold coins for him. Now you get up, take a large basket, and fill it with varieties of choice fruit, with apples, figs, and the other varieties of beautiful fruit, since he loves them a lot. Go and honor him with them. Perhaps he will fill it with gold for you, as he did for our old neighbor.” He went and heeded his wife. So he took a large basket, filled it with apples and figs, and loaded it on his shoulder. Then he approached the emperor on a side road (Lat.: compendairia.) and said to him, “My lord king, I heard that you love fruit, I have come to honor you with figs and apples.” The emperor said to his officers, (Gk.: stratiotai (“soldiers”).) “Take the basket and hit (Rt.: TPH. This root is similar to the root for “apples,” and both are transliterated identically. The only difference is that the root for “apples” is spelled with a tav, while the root for “hit” is spelled with a tet.) him on his face.” And so they did. They hit him on his face until his face swelled up; stripped him naked; smashed his eyes; and made an example (Gk.: deigma.) of him. So he went home, as one of whom an example had been made, and crying. Now she (i.e., his wife) thought that he was coming with a basket full of gold coins. So when she saw him with his face swollen and with his body shattered and beaten, she said to him, “What is the matter with you?” He said to her, “When I heeded you and went to honor him with this gift, (Gk.: doron.) they hit me on my face. If I had listened to you and put varieties of hard fruit in the basket, they would already have pelted my face and my whole body with them.” And why all this? In order to teach you that evil women destroy their husbands with evil [counsel]. Therefore one should not cease from planting. Rather, just as he found, one should still continue to plant even though he is old. The Holy One, blessed be He, said to Israel, “Learn from Me. Do I need [fruits], as it were?” [And yet] it states (Gen. 2:8), “And the Lord God planted a garden in Eden, in the east.”
(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Let our master instruct us: How many things preceded the act of creation? Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple, (See Sifre, Deut. 7:12 (37).) the ancestors of the world, Israel, the name of messiah, and repentance. And some say also the Garden of Eden and gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2), “Your throne is established from of old; You are from everlasting,” [meaning] from before the world was created. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22), “The Lord acquired me (i.e., wisdom) as the beginning of His way the first of His works of old.” In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12), “O glorious throne, on high from the beginning, the place of our sanctuary.” In the case of the ancestors (forefathers), where is it shown? Where it is stated (in Hos. 9:10), “I saw your ancestors like the first fruit on a fig tree in its first season.” In the case of Israel, where is it shown? “Where it is stated of them] (in Ps. 74:2), “Remember Your congregation which You acquired of old […].” In the case of the name of the messiah, where is it shown? Where it is stated (in Ps. 72:17), “Before the sun, his name is Yinon (a name of the messiah).” (This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN.) In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2-3), “Before the mountains were brought forth […]. You return humanity to contrition and say, ‘Repent you mortals.’” In the case of the Garden of Eden [that] some say, where is it shown? Where it is stated (in Gen. 2:8), “And the Lord God planted a garden in Eden, from of old.” (This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST.) In the case of gehinnom, where is it shown? Where it is stated (in Is. 30:33), “For Topheth has been prepared from of old.” Come and see. When the Holy One, blessed be He, told Moses to tell Israel to make a Tabernacle for Him, the Holy One, blessed be He, said to Moses, “Moses, Behold, My sanctuary is [already] built above.” It is so stated (in Jer. 17:12), “O glorious throne, on high from the beginning.” And a chamber is there, as stated (in Hab. 2:20), “But the Lord is in His holy chamber […].” (Cf. Ps. 11:4.) So also has Isaiah said (in Is. 6:1), “[I saw the Lord] seated upon a throne, high and lifted up […].” Out of love for you I left my Temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8), “[And make me a sanctuary] that I may dwell among them.” R. Judah bar Simon said in the name of R. Johanan, “This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback: (Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1.) When He said to him (in Exod. 30:12), ‘each shall give a ransom for his life.’ (Here is the second command that shook Moses.) Moses said, ‘Who can give a ransom for his life? It is written (in Job 2:4), “Skin for skin; all that one has [he will give for his life],” (Cf. above, Exod. 9:6.) and still it is not enough. Thus it is stated (in Ps. 49:8), “Surely no one will redeem a brother nor give a ransom for him to God.”’ The Holy One, blessed be He, said to him, ‘I am not asking [a ransom] in accordance with My means but in accordance with their means.’ [Hence,] (Exod. 30:13) ‘This shall they give.’” R. Meir said, “The Holy One, blessed be He, took something like a kind of coin of fire from under the throne of glory and showed it to Moses and He said to Him, (See above, Lev. 9:7, and the note there.) ‘This shall they give.’” Again, when He said (in Numb. 28:2), “My offering, My bread for My fire offering,” Moses said, “Who can supply enough offerings for You. (Numb. 28:2 is the third of the three commands that shook Moses.) If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16), ‘For Lebanon is not fuel enough, nor its beasts enough for sacrifice.’” He said to him, “I am not asking [offerings] in accordance with My means but in accordance with their means.” Thus it is stated (in Numb. 28:3), “Now you shall say to them, ‘This is the burnt offering [which you shall offer to the Lord: two yearling lambs without blemish…].’” And not both of them at once, but (according to vs. 4), “The one lamb you shall offer in the morning and the second lamb you shall offer at twilight.” And when He said to him (in Exod. 25:8), “And make me a sanctuary [that I may dwell among them],” (With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses.) Moses said [to the Holy One, blessed be He,] (in I Kings 8:27), “Even the heavens and the heavens above the heavens cannot contain you!” It also says (in Jer.. 23:24), “’Do I not fill the heavens and the earth,’ says the Lord.” And it says (in Is. 66:1), “The heavens are My throne and the earth is My footstool.” So can we make Him a sanctuary? The Holy One, blessed be He, said to him, “I am not asking [a sanctuary] [in accordance with My means] but in accordance with their means.” Thus it is stated (in Exod. 26:1), “Now as for the Tabernacle, you shall make it with ten curtains.”’ When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with His glory, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting, [because … the glory of the Lord filled the Tabernacle].” The princes said, “Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us.” Where is it shown? From what they read on the matter (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”
"Like a beast that passes away" is not written here, but "like the beasts that pass away," (so) were they both. The Sabbath day arrived and became an advocate for the first man, and it spake before Him: Sovereign of all worlds! No murderer has been slain in the world during the six days of creation, and wilt Thou commence (to do this) with me? Is this its sanctity, and is this its blessing? as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:8). By the merit of the Sabbath day Adam was saved from the judgment of Gehinnom. When Adam perceived the power of the Sabbath, he said: Not for nought did the Holy One, blessed be He, bless and hallow the Sabbath day. He began to observe (the Sabbath) and to utter a psalm for the Sabbath day, and he said: "A psalm, a song for the Sabbath day" (Ps. 92:1). Rabbi Simeon said: The first man said this psalm, and it was forgotten throughout all the generations until Moses came and renewed it || according to his name, "A psalm, a song for the Sabbath day" (ibid.), for the day which is entirely Sabbath and rest in the life of eternity.
Whence do we know that this applies to the Torah? Because it is said, "The Lord possessed me in the beginning of his way, before his works of old" (Prov. 8:22). "Of old" means before the world was created. Whence do we know this with regard to the Garden of Eden? Because it is said, "And the Lord God planted a garden of old" (Gen. 2:8). "Of old," whilst as yet the world had not been created. Whence do we know this with reference to the Throne of Glory? Because it is said, "Thy throne is established of old" (Ps. 93:2). "Of old," whilst as yet the world had not been created. Whence do we know that Repentance (was premundane)? Because it is said, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" (Ps. 90:2); and then in close proximity (we read), "Thou turnest man to contrition" (Ps. 90:3). "Before," i.e. before || the world was created. Whence do we know this with regard to the Temple? Because it is said, "A glorious throne, set on high from the beginning, is the place of our sanctuary" (Jer. 17:12). "From the beginning," whilst as yet the world had not been created. Whence we do know that the name of the Messiah (was premundane)? Because it is said, "His name shall endure for ever; before the sun Yinnôn was his name" (Ps. 72:17). "Yinnôn," before the world had been created. Another verse says, "But thou, Bethlehem Ephrathah, which art to be least among the thousands of Judah, from thee shall he come forth unto me who is to be ruler over Israel; whose ancestry belongs to the past, even to the days of old" (Mic. 5:2). "The past," whilst as yet the world had not been created.
Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11). (God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them.) “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13). (See footnote 18.) “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19). “And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters (On the tablets.) were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8). (Thus, the term atikim in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God.) Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19). (The midrash interprets the word yotzerim in the sense of yetzurim, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (Etz Yosef). ) Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.
“When you will come into the land and plant any food tree, then you shall regard its fruit forbidden; three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:24). “When you will come into the land and plant any food tree” – that is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said in the name of Rabbi Aḥa: Matters of Torah should not be in your eyes like a man who has a grown daughter and he seeks to marry her off to anyone. Rather, “My son, if you would take my sayings and treasure my commandments with you” (Proverbs 2:1). If you merit it, take My sayings. (The verse does not state “take my sayings” but rather “if you would take my sayings,” which the midrash interprets to mean: if you merit it, you will take My sayings. The point is that Israel’s acceptance of the Torah is a privilege for them, not a favor, as it were, to God. ) Rav Huna said in the name of Rabbi Binyamin ben Levi: This is analogous to a king who said to his son: ‘Go engage in commerce.’ [His son] said to him: ‘Father, I am afraid on the road due to the robbers and on the sea due to the pirates.’ What did his father do? He took a staff, hollowed it, placed an amulet in it, and gave it to his son. He said to him: ‘Let this staff be in your hand and you will not fear anyone.’ So too, this is what the Holy One blessed be He said to Moses: ‘Say to Israel: My children, engage in Torah and you will not fear any nation.’ Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival for the enemies of Israel; (This is a euphemism for the Jewish people. The point is that few people are able to toil in Torah, understood to mean intensive engagement in Torah study. ) rather, for those who grasp it. Had it been stated: “[Cursed is the one] who will not study,” there would have been no survival for the enemies of Israel; rather, [the verse states: “Cursed is the one] who will not uphold [the matters of this Torah]” (Deuteronomy 27:26). That is why it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said: If a person falters and commits a transgression, he incurs liability for death at the hand of Heaven. What shall he do to live? If he is accustomed to reading one page of the Bible, he shall read two pages of the Bible. If he is accustomed to study one chapter of Mishna, let him study two of Mishna. If he is accustomed neither to read [the Bible] nor to study [Mishna], what shall he do to live? Let him go and become a leader of the community or a charity collector and he will live. Had it been stated: “Cursed is the one who will not study,” there would have been no survival; rather, “cursed is the one who will not uphold.” Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival; rather, “it is a tree of life for those who grasp it” – “for in the shelter of wisdom, in the shelter of money” (Ecclesiastes 7:12). (God shelters those who engage in wisdom, the study of Torah, and God also shelters those who provide the community with monetary support.) Rabbi Aḥa said in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: If a person studied, taught, observed, and performed, and it was within his capability to rebuke but he did not rebuke, to uphold but he did not uphold, (If he could have rebuked others or supported them and thereby facilitated their Torah study or mitzva observance. ) he is included [among those who are] cursed. That is what is written: “Cursed is the one who will not uphold.” Rabbi Yirmeya said in the name of Rabbi Ḥiyya: If a person did not study, did not perform, did not observe, and did not teach others, and he did not have the capability to uphold but he upheld, to rebuke but he rebuked, he is included [among those who are] blessed.
Rabbi Yehuda ben Rabbi Simon began: “You shall follow the Lord your God” (Deuteronomy 13:5). Is it possible for flesh and blood to follow the Holy One blessed be He? The one in whose regard it is written: “Your way was through the sea, Your path through the mighty waters” (Psalms 77:20). And you say: “You shall follow the Lord”? “And you shall cleave to Him” (Deuteronomy 13:5). Is it possible for flesh and blood to ascend heavenward and cleave to the Divine Presence? The one in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9), and it is written: “A river of fire flowed and emerged from before Him” (Daniel 7:10). And you say: “And you shall cleave to Him”? Rather, from the beginning of the creation of the world, the Holy One blessed be He engaged only in planting first. That is what is written: “The Lord God planted a garden in Eden” (Genesis 2:8). You, too, when you enter the land, engage only in planting first. That is what is written: “When you will come into the land and plant.”
All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt. Rabbi Akiva says: Also included in the exceptions are one who reads external literature, and one who whispers invocations over a wound and says as an invocation for healing: “Every illness that I placed upon Egypt I will not place upon you, for I am the Lord, your Healer” (Exodus 15:26). By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.
It is quite clear that the tree of knowledge responded to G–d's original command to earth, that its trunk was as edible as its fruit. This was because this tree had been planted by G–d Himself, was not the product of the general instruction to Earth on the third day of creation (Genesis 2,8). The serpent alluded to this fact when it said that G–d had only forbidden eating "of the tree of the garden," and made no mention of the fruit of the trees (Genesis 3,1). According to the serpent, man was not allowed to partake of the wood of the trees that G–d had planted. The reason this was forbidden, explained the serpent, was that these trees were supernatural creations. There was no reason however, for Eve to worry that the fruit of the tree was forbidden, seeing that the fruit was something natural, part of the laws of nature. The serpent was astute enough to use the language G–d had used to convince Eve that only the wood had been forbidden.
The reason that the oral Torah is called תורה שב-על פה, is that it occupies a place in the lower Merkavot, carriers of the Divine entourage. This is the meaning of Genesis 2,10 that "from there it would be separated." [These concepts are all based on the interpretation of the word מקדם in Genesis 2,8 as referring to something that had preceded the creation of the physical universe, as stated in Pessachim 54. Ed.] Seeing that the oral Torah does not have its origin in the secluded regions of the heavens, the domain in which G–d is in total יחוד, Unity, i.e. privacy, and seeing that the oral Torah is not part of that sanctuary in the heavens, it is called על פה, [something the function of which is to communicate its content to the outside. Ed.] This entire mystical concept is called תורה שבכתב ותורה שבעל פה. The mystical relationship between the two Torahs is described in the verse שני שדיך כשני עפרים תאומי צביה (Song of Songs 4,3) Rabbi Yannai in Pessikta de Rav Kahane on Exodus 12,1: "This month shall be the head of the months for you," comments that in the verse יונתי תמתי אחת היא לאמה, ("My dove is perfect, she is unique to her mother," [this translation does not reflect the interpretation we deal with here, of course, Ed.]) the word תמתי, is to be understood as תאומתי, my twin. Each of the twins, the oral as well as the written Torah, proclaims that it is no more important than its counterpart. Seeing the written Torah is essentially a book that is concealed, emanates from regions hidden from us, the oral Torah must elucidate the hidden meanings contained in the written Torah for us. By means of the "bride," i.e. the oral Torah, the mysteries of the luminaries in the higher world become accessible. One may view the function of the oral Torah as putting a seal on the written Torah, converting something potential into something actual. The חכם הרזים, i.e. G–d Himself, alluded to this when Solomon was inspired to say in Proverbs 31,23: "Her husband has become known in the gates" (public gatherings). He means that through her acts of kindness her husband has become esteemed. The אשת חיל, woman of valor, in that chapter is none other than the oral Torah, and her husband is the written Torah. The influence of the oral Torah on the written Torah is described here. Not only this, but the holiest name of G–d has been revealed to the world through these שערי צדק. In the Midrash of Rabbi Nechunyah ben Hakanah we are told in the name of Rabbi Rechumai that Torah is the light of Israel and its lamp. How can we reconcile this with what is written in Proverbs 6,23 that נר מצוה ותורה אור, "that the commandment is a lamp, whereas the Torah is light," and we conclude that נר, "lamp," refers to the oral Torah, whereas אור, "light," refers to the written Torah? Why does this Midrash reverse the relative importance of "light and lamp?" Let us explain this by means of a parable. A lamp is able to penetrate with its light to the furthest corner of any room inside a house. However, even the greatest light in the outside world cannot illuminate certain hidden corners inside a house that are covered by shade. The only way such corners can be lit up is if the light of a lamp shines upon those areas. Similarly with the oral Torah. Even though the oral Torah is only comparable to a "lamp" when compared to the great "light" of the written Torah, the written Torah needs that lamp in order to illuminate the hidden recesses that the light of the written Torah cannot reach. The "hidden recesses" referred to are certain queries that arise from the wording of the text." So far the comments of the Tolaat Yaakov.
'כאהלים נטע ה, “like aloes planted by Hashem.” This is a metaphor recalling the excellence of the plants in the garden (Eden) which G–d Himself had planted. (Compare Genesis 2,8)
ein Zweig meiner Pflanzungen. Das Land des ewigen Lebens ist, wie das in Gen. 2, 8 genannte Paradies (גן עדן), eine Pflanzung Gottes.
ויטע "was the first to plant" there are 3. Tanakh passages from this: was the first to plant a vineyard. And God planted a garden in Eden (Gen 2:8). He (Avraham) planted Tamarisk (Gen. 21:33). Our sages demanded from where did the planting come from Heaven, just as Abraham took the bush from Heaven.
Kabbalists use the term עקירה, “uprooting,” when they speak of something which experiences אצילות. The term “uprooting” is used in the sense of “transplanting” not in the sense of “destroying.” Our sages in Bereshit Rabbah 15,1 speak of the verse in Psalms 104,16 “the trees of the Lord drink their fill, the cedars of Lebanon, His own planting.” According to the Midrash G’d uprooted the cedars and moved them to Gan Eden where He replanted them (i.e. in an even more ideal environment, thus adding to their stature, giving them אצילות) Rabbi Chaninah said that prior to being transplanted to Gan Eden these “cedars of the Lebanon were no taller than the feelers on certain types of grasshoppers. We must remember that vegetation on earth was the result of a directive from G’d to earth: “let the earth bring forth all manner of plants, etc.” (Genesis 1,11-12). When the psalmist speaks about G’d personally having planted these cedars there is obviously a question why G’d had to do this. Furthermore, when G’d is reported as having planted a garden in Eden (Genesis 2,8-9) the Torah does not say from where G’d took the plants for that garden. Solomon provided a partial answer to this question when he said that G’d planted these cedars in a place where G’d had done planting. Rabbi Yehudah describes the “promotion” of these cedars in the Lebanon as occurring in three stages, i.e. first according to the verse in Psalms “they drink their fill;” secondly, seeing that every plant requires irrigation, the trees enjoyed a sufficient amount of life-giving water; thirdly they were transplanted to near the source of life itself. At any rate we deal with a form of אצילות experienced by these trees.
The reason that in connection with the heaven, השמים, the Torah did not see fit to allude to anything which had preceded it, is simply that once you know what had occurred prior to creation of the earth as we know it, you can form your own conclusions as to what preceded the heaven. This is also the reason the Torah did not allude to the purpose of the planetary system prior to the time it was placed in the skies on the fourth day. According to kabbalah, however, the reason the Torah refrains from such allusions is that seeing the material from which heaven was made is the most pure, the most refined, it never had to undergo a metamorphosis even while previous “earths,” its forerunners, had to undergo such transformations. How would anyone be able to form the slightest notion of what had been heaven previously seeing that our sages (Berachot 34) interpreted Isaiah 64,4 עין לא ראתה אלוקים זולתך, “no eye except the one of G’d Himself had ever seen it,” to mean that the material of heaven was so refined that it was invisible to the human eye. What point would there be in relating to what it had been like prior to the creation of our earth at this stage? To sum up: the Torah made it its task to elaborate on what is known as הנגלות, matters which G’d has seen fit to reveal, whereas it is silent on matters G’d considers as הנסתרות, the hidden aspects of the universe. Remember that theהשמים והארץ which form the subject of the first verse are a reference to the two emanations תפארת and מלכות; they are identical with what is described in chapter 2,8 as גן and עדן respectively. This is the deeper meaning of Pessachim 54 that both Gan as well as Eden were created prior to the creation of the universe. If even the “garden” had come into existence prior to the universe, how much more so must עדן have ben created prior to the universe! After all, the Torah testifies that the “garden” been planted in Eden. Compare Genesis 2,8: “G’d planted a garden in Eden of old [i.e. prior to the creation of the universe].”
We know already from Genesis 18,16 where Avraham escorted the angels who had visited him, that he was in the habit of escorting his guests. This last stage in fulfilling the commandment of being hospitable is in fact the part for which the host receives his true reward. We find, for instance, that immediately after Avraham had escorted the angels away from his house, G’d rewarded him by revealing to him the impending fate of Sodom and giving him a chance to plead for their lives. We find something similar in Psalms 135,4 where the psalmist wrote כי יעקב בחר לו י-ה, and the reading of the last two words is one word, i.e. לויה, suggesting that the reason G’d chose Yaakov as His people was because they practice the virtue of escorting their guests. We find that the Torah also provides a hint of this when relating the journey of Eliezer to get a bride for Yitzchak. In Genesis 24,56 Eliezer is quoted as saying to his hosts: אל תאחרו אותי וה' הצליח דרכי, “do not delay me seeing that G’d has made my mission successful.” (The respective last letters in the words spell אל תאחרו אותי וה-י-ה-ו-ה spell the word לויה, “escort.)”
A kabbalistic approach to the statement בת פלוני לפלוני, “the daughter of X will be married to Y.” The word בת in the statement בת פלוני לפלוני, is an allusion to the י (the tenth emanation), whereas the male, i.e. פלוני is a reference] to the ו, and the word לפלוני is an allusion to the א, (G-d) who is beyond the ocean of the emanation חכמה, wisdom. The reason the Talmud did not phrase this statement simply as פלוני ישא את פלונית, “X will marry Y,” was to show us hat the statement is not to be taken literally but that it applies to the relationships between different spiritual concepts. Such concepts too have to exist in a form of “marriage” to one another. This is also why the sages in the Talmud mentioned the female before the male in that statement [The “tenth”, i.e “lowest” emanation, is “lower,” hence female, when compared to the fifth emanation represented by the word פלוני. This emanation in turn is inferior to the emanation א which is deemed as “beyond” even the highest of the ten emanations. Ed.] The sages in that statement in Sotah paraphrased the meaning of Genesis 2,8 גן בעדן מקדם, that G-d had “planted” something in advance of creating a physical universe.
You should know that Gan Eden (after death) was not created except to reward the people who acknowledge G’d’s Unity not only as a platitude but by concentrating on what they are saying. Admitting G’d’s Uniqueness is the other side of the coin of denying the validity of any form of idolatry. On the other hand, anyone who acknowledges any form of idolatry automatically denies the Oneness and Uniqueness of the Lord. The principal reason that purgatory, gehinom, and its seven kinds of fires have been created was to repay the people guilty of idolatry. This is why you find the word גן thirteen times in Parshat Bereshit (compare Genesis 2,8; 9; 10; 15; 16; 3,1; 2; 3; 8;9-10; 23;24;) By way of contrast you find the word אש, fire, thirteen times in our Parshah here. This is to teach you that everyone who has had the right thoughts when saying the word אחד=13 in the line שמע ישראל ה’ אלו-הינו ה’ אחד will be saved from the fires of Gehinom, seeing that he will merit the thirteen levels of elevations available in Gan Eden. We are told in Ketuvot 77 that Rabbi Joshua ben Levi once met Rabbi Shimon ben Yochai (in a dream) when the latter was seated on thirteen golden mattresses. This is an allusion to the thirteenth and highest level in Gan Eden.
[Transmigration of souls is based on a sinful person being given a chance in another body to achieve the moral and ethical objectives he failed to achieve in his first round of life on earth. The person on earth who is here as a re-incarnation therefore “inherits” an impure soul, the one described here as coming from the West instead of from the East. Souls coming from the East originate in G’d’s reservoir of “unused” souls in heaven, souls which had not had a chance to become tainted. Ed.]. The author dealt with this concept in his commentary on Genesis 2,8. This entire concept is one which is applicable only to the Jewish people seeing that all the souls of the other nations originate in the “left” side of the table of emanations. This “left” side is the attribute גבורה also known as האש הגדולה, “the great fire.” This is the reason behind the halachic rule that if a Gentile slaughters an animal (which is fit for consumption by a Jew as it corresponds to the requirements, such as having cleft hooves and chewing the cud), such slaughter converts said animal into an animal equivalent to one that died by natural causes or disease, an animal whose carcass confers ritual impurity on the person touching or carrying it. All of this is due to their failure (the Gentile nations) to accept the Torah which has been described by Moses (Deut. 33,2) as מימינו אש דת למו, “On G’d’s right- law became like fire for them.” The Gentiles will be judged by the fires of Gehinom. This is the advantage of Jewish souls over those of the Gentiles. This is also what Ezekiel 23,37 referred to when he said: וגם את בניהן אשר ילדו לי, “and also their sons whom they bore for Me.” The prophet explains in that paragraph that all Israelites when born are born “to Me,” i.e. to G’d, as their souls emanated in the “right” regions.” If anyone of the Gentiles converts to Judaism his soul will be spared from having to undergo the fires of Gehinom, purgatory, seeing he has entered the קו האמצעי, “the middle line,” from which he may return to his roots on the right side of the emanations.
YE SHALL KEEP ‘CHUKOTHAI’ (MY STATUTES). “And these are they: thou shalt not let thy cattle gender with a diverse kind, etc. Chukim (statutes) are the decrees of the King for which there is no reason [given].” This is Rashi’s language. But our Rabbis have not mentioned that the reasons for the commandments [mentioned in this verse] are hidden from us, and that the evil inclination and the idolaters raise objections against them, except in [the case of the prohibition against] wearing a garment made of wool and linen, but not in the case of mating of animals of diverse kinds [for which there is a reason, as will be explained later on]. (And so why did Rashi mention this prohibition of mating diverse kinds of cattle, as an example of a “statute.” when the Rabbis never mentioned it as such?) And the intention of the Rabbis [in defining “statutes” as the laws of the King for which there is no reason] was not that these are decrees of the King of kings for which there are no reasons whatever, for every word of G-d is tried. (Proverbs 30:5.) [They meant] only that “statutes” are like the enactments which a king promulgates for his kingdom, without revealing their benefits to the people, and the people, not sensing these reasons, entertain questions about them in their hearts but they accept them nonetheless out of fear of the government. Similarly, “the statutes” of the Holy One, blessed be He, are His secrets in the Torah, which the people by means of their thinking do not grasp as they do in the case of mishpatim [“ordinances” — laws which conform to the human conception of justice], but yet they all have a proper reason and perfect benefit. Now the reason for [the prohibitions against] kilayim [“mixed kinds,” as will be explained further on], is that G-d has created in the world various species among all living things, both plants and moving creatures, and He gave them a power of reproduction enabling them to exist forever as long, as He blessed be He, will desire the existence of the world, and He further endowed them with a power to bring forth [only] after their kind, and that they should never be changed, as it is said with reference to all of them [at the time of Creation], after its kind. (Genesis 1:11, 21, 24.) This driving force in the normal mating of animals is for the sake of preserving the species, even as human beings engage in sexual activity for the sake of having children. Thus one who combines two different species, thereby changes and defies the work of Creation, as if he is thinking that the Holy One, blessed be He, has not completely perfected the world and he desires to help along in the creation of the world by adding to it new kinds of creatures. Moreover, the mating of diverse species of animals does not produce offspring, and even in the case of those that are by nature close to each other [such as the horse and the ass], from which offspring are born, such as mules, their seed is cut off, for they themselves [the mules] cannot produce offspring. Thus from the point of view of these two matters [i.e., the changing in the order of Creation and the sterility of the product, we see that] the act of combining different species is despicable and futile. Even when diverse species of vegetation are grafted together, their fruits do not reproduce afterwards, and they too are prohibited because of the two above-mentioned reasons [for the prohibition of mixing different species together]. This is the meaning of the prohibition [stated here in the verse], thou shalt not sow thy field with two kinds of seed, which in the opinion of our Rabbis (Kiddushin 39 a.) constitutes a prohibition against grafting [diverse kinds of trees, or trees and vegetables, and is not a prohibition against merely sowing together diverse kinds of seed]. (This interpretation is based upon the fact that Scripture states, thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed. By placing these two prohibitions together, Scripture is teaching that just as in the case of cattle, the verse refers to well-definable objects [cattle], so in the case of sowing the field, Scripture refers to well-definable objects — trees, vegetables, etc., — and is not a mere prohibition against sowing diverse kinds of seed [although that too is forbidden], since these are not yet distinguishable.) But He has prohibited also the mere sowing together of diverse kinds of seed, because their nature and form change when they derive nutrition from each other, and thus each kernel of it is as if it were grafted together from two kinds. Similarly, He has forbidden to plow with an ox and an ass together, (Deuteronomy 22:10.) because it is customary among tillers of the soil to bring their working animals into one cattle-shed, and there they might come to mate with a diverse kind. (This reason is also stated by Maimonides in the Guide of the Perplexed, III, 49 (p. 267 in Friedlander’s translation).) And one of our colleagues (This thought which appears in the following text is expressly mentioned in the commentary on the Songs of Songs ascribed to Ramban but actually authored by Rabbi Ezra, one of the chief Cabalists of the period (see my introduction to this book in Kithvei Haramban, Vol. II, p. 474). Ramban’s expression here “and one of our colleagues etc.” thus clearly indicates that there was a group of scholars in Gerona who were dedicated to the study of the Cabala; and Ramban was one of that group. — Several points worthy of note are to be made with this expression “one of our colleagues.” It indicates the reticence with which the study of Cabala was regarded at that time. For even when crediting the thought to another scholar Ramban avoids identifying him by name. The role of Rabbi Ezra as one of the leading Cabalists at that period is indeed an undefined one, although it is known for a certainty that his influence was far-reaching. Additionally, the term chaveireinu (our colleague) indicates the closeness with which the group kept together, so that anyone who was part of them was called a chaveir (a colleague). The expression “one of our colleagues” may perhaps also indicate that Rabbi Ezra and Ramban were regarded as equals, for otherwise he would have referred to him as a teacher or master.) adds to the reason for the prohibition against mixing seeds, that it is in order not to throw into disorder the primary forces which bring about the growth of the plants, when they derive nutrition from each other, (A sense of the importance of ecology, of maintaining a proper well-ordered relationship between the primary forces of nature, is clearly discerned here.) as is indicated in the saying of our Rabbis in Bereshith Rabbah: (Bereshith Rabbah 10:7. See Vol. I, pp. 40, 70-71, where the same text is quoted.) “Said Rabbi Simon: There is not a single kind of herb that does not have a constellation in heaven which smites it and says to it, ‘Grow.’ It is with reference to this that Scripture says, Knowest thou ‘chukoth shamayim’ (the statutes of heavens)? Canst thou establish ‘mishtaro’ (the dominion thereof) in the earth? (Job 38:33.) — [mishtaro being derived from the root shoter (executive officer)].” Now he who grafts diverse kinds of plants or sows seeds of diverse kinds with the intention that they derive nutrition from each other, thereby destroys ‘chukoth shamayim’ (the statutes of heavens). This is why He has said, Ye shall keep ‘chukothai’ (My statutes), as they are the statutes of the heavens. And so did Rabbi Chanina in the name of Rabbi Pinchas say, (Vayikra Rabbah 35:4.) that [the statutes mentioned here in the verse] are because of “the statutes with which I formed My world.” I have already written in the section of Bereshith (Genesis 2:8. Vol. I, p. 70.) that all plants have their foundations in higher [forces], and it is from there that the Eternal commanded them the blessing, even life forever. (Psalms 133:3.) Thus he who mixes different kinds of seeds, denies and throws into disorder the work of Creation.
[41] For of the things which come into being some come into being both by God’s power and through God’s agency, while others come into being by God’s power but not by His agency. The most excellent things were made both by God and through God. For example, he will presently say, “God planted a pleasaunce” (Gen. 2:8): to these the mind belongs; but the part devoid of reason was made by God’s power but not by God’s agency, but by that of the reasonable power which rules and holds dominion in the soul.
[43] “And God planted a pleasaunce in Eden toward the sun-rising, and placed there the man whom He had formed” (Gen. 2:8). By using many words for it Moses has already made it manifest that the sublime and heavenly wisdom is of many names; for he calls it “beginning” and “image” and “vision of God”; and now by the planting of the pleasaunce he brings out the fact that earthly wisdom is a copy of this as of an archetype. Far be it from man’s reasoning to be the victim of so great impiety as to suppose that God tills the soil and plants pleasaunces. We should at once be at a loss to tell from what motive He could do so. Not to provide Himself with pleasant refreshment and comfort.
We now come to Gen. 2:8. God planting a Garden shows earthly wisdom to be a copy of heavenly wisdom, for it means God causing excellence to strike root on earth. The “Garden” is Virtue. “Eden” tells of its luxuriant yield of happiness. It is “toward the sunrising,” for right reason or virtue ever rises to dispel darkness. Man is placed in the Garden “to tend it,” i.e. to give his whole mind to virtue.
It is somewhat startling to be told that the Man placed in the Garden in Gen. 2:15 is not the Man of Gen. 2:8, but the Man of Gen. 1:27. Only the latter can till and guard the virtues. The former sees them only to be driven from them. The one is “made,” the other is “moulded.” The Man of 2:8 has but facility in apprehending (as is signified by the words “placed in the Garden”). The Man of 2:15 has also persistence in doing (“to till it”), and tenacity in keeping (“to guard it”). (43–55.)
[40] A proof of what I have said is the nearness of the garden to the sunrising (Gen. 2:8); for, while folly is a thing sinking, dark, night-bringing, wisdom is verily a thing of sunrise, all radiancy and brightness. And even as the sun, when it comes up, fills all the circle of heaven with light, even so do the rays of virtue, when they have shone out, cause the whole region of the understanding to be flooded with pure brilliancy.
[32] In agreement with what I have said is the planting of the garden; for we read, “God planted a garden in Eden facing the sun-rising, and placed there the man whom He had moulded” (Gen. 2:8). To imagine that he planted vines and olive and apple and pomegranate trees or the like, would be serious folly,
[153] While the man was still leading a life of solitude, the woman not having been yet formed, a park or pleasaunce, we are told, was planted by God, quite unlike the pleasaunces with which we are familiar (Gen. 2:8 f.): for in them the wood is soulless; they are full of trees of all sorts, some ever-blooming to give uninterrupted joy to the eye, some bursting forth with young life every spring: some again bearing cultivated fruit for man, not only for use by way of necessary nourishment, but also for his superfluities, for the enjoyment of a life of luxury; while others yield a different kind of fruit, supplied to the wild beasts to satisfy their actual needs. But in the divine park or pleasaunce all plants are endowed with soul or reason, bearing the virtues for fruit, and beside these insight and discernment that never fail, by which things fair and ugly are recognized, and life free from disease, and incorruption, and all that is of a like nature.
[61] We have an example of the former in these words: “And God planted a pleasaunce in Eden towards the sun-rise” (Gen. 2:8). That garden was not a garden of the plants of the soil, but of heavenly virtues, which out of His own incorporeal light the Planter brought to their rising, never to be extinguished.
Why in Adin, or Eden, is God said to have planted the Paradise towards the east? (Genesis 2:8).
Why in Adin, or Eden, is God said to have planted the Paradise towards the east? (Genesis 2:8). This is said in the first place because the motion of the world proceeds from the rising of the sun to its setting. And it first exists in that quarter from which it is moved; secondly, because that part of the world which is in the region of the east is called the right side; and that which is in the region of the west is called the left side of the world. Moreover the poet bears witness to this, calling the birds from the east dexteras or right, and those on the west sinistras or left; when he says, whether they go to the right to the day and to the sun, or whether they go to the left towards the dusky evening. But the name Eden, when rightly understood, is an indication of all kinds of delights, and joys, and pleasures; since all good things and all blessings derive their beginning from the place of the Lord. Thirdly, because wisdom itself is splendour and light.
Why did God place man whom he had created in the Paradise, but not that man who is after his own image? (Genesis 2:15). Some persons have said, when they fancied that the Paradise was a garden, that because the man who was created was endowed with senses, therefore he naturally and properly proceeded into a sensible place; but the other man, who is made after Godís own image, being appreciable only by the intellect, and invisible, had all the incorporeal species for his share; but I should rather say that the paradise was a symbol of wisdom, for that created man is a kind of mixture, as having been compounded of soul and body, having work to do by learning and discipline; desiring according to the law of philosophy that he may become happy; but he who is according to Godís own image is in need of nothing, being by himself a hearer, and being taught by himself, and being found to be his own master by reason of his natural endowments.
And what is meant by a paradise? (Genesis 2:8). The word paradise, if taken literally, has no need of any particular explanation; for it means a place thickly crowded with every kind of tree; but symbolically taken, it means wisdom, intelligence both divine and human, and the proper comprehension of the causes of things; since it was proper, after the creation of the world, to establish a contemplative system of life, in order that man, by the sight of the world and of the things which are contained in it, might be able to attain to a correct notion of the praise due to the Father. And since it was not possible for him to behold nature herself, nor properly to praise the Creator of the universe without wisdom, therefore the Creator planted the outlines of it in the rational soul of the principal guide of man, namely the mind, as he planted trees in the paradise. And when we are told that in the middle was the tree of life, that means the knowledge not only of the creature, but also of the greater and supreme cause of the universe; for if any one is able to arrive at a certain comprehension of that, he will be fortunate and truly happy and immortal. Moreover, after the creation of the world human wisdom was created, as also after the creation of the world the Paradise was planted; and so the poets say that the chorus of musicians was established in order to praise the Creator and his works; as Plato says, that the Creator was the first and greatest of causes, and that the world was the most beautiful of all creatures.
The Garden of Eden was created before the world was created, as it is written: “And the Lord God planted a garden in Eden eastward [mikedem]” (Genesis 2:8). “Eastward [mikedem]” is interpreted in the sense of before [mikodem], i.e., before the world was created.
The Garden of Eden was created before the world was created, as it is written: “And God planted the Garden of Eden in the east [mikedem]” (Genesis 2:8). The term: In the east [mikedem] is interpreted in the sense of: Before [mikodem], i.e., before the world was created. Gehenna was created before the world was created, as it is written: “For its hearth is ordained of old” (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created.
Adonoy Elohim planted a garden in Eden, to the east, and there He placed the man He had formed.
And a garden from the Eden of the just was planted by the Word of the Lord God before the creation of the world, and He made there to dwell the man when He had created him.
| וַיַּצְמַ֞ח יְהֹוָ֤ה אֱלֹהִים֙ מִן־הָ֣אֲדָמָ֔ה כׇּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃ | 9 | And from the ground God יהוה caused to grow every tree that was pleasing to the sight and good for food, with the tree of life in the middle of the garden, and the tree of knowledge of good and bad. |
The meaning of Unification (Yichud) is not to allow the intellect and the words to become separate, so as not to mix good and evil. This is “the Tree of the Knowledge of Good and Evil” (Genesis 2:9), and “a handmaid who is heir to her mistress” (Proverbs 30:23). It is the meaning of Upper Waters. Likutim Yikarim, p. 5c
4. And know! It is impossible for this “woman of folly”/the comprehensive evil of the seventy tongues to draw sustenance from the “woman of wisdom”/the Holy Tongue, except by means of the “Tree of Knowledge of good and evil” (Genesis 2:9). Through this, it lures the Holy Tongue and pollutes it. And the Tree of Knowledge, with its two aspects, good and evil, is a medium between the Holy Tongue/the “woman of wisdom” which is entirely good, and the tongues of the seventy nations which are entirely evil.
“And God caused every tree pleasant to the sight and good to eat to sprout from the land, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.” (Bereshit, 2:9) This verse hints at four trees. “Pleasant to the sight” corresponds to the tsaddik who occupies himself with mitzvot and good deeds, which are like garments both he and his fellow man find beautiful, such as giving charity and guarding the brit, or guarding himself from unbridled lust. In the Pirkei Avot (Pirke Avot, 2:1. What is the proper way in which man should choose for himself? A way that brings honor to the one who goes in it, and honor from his fellow man.) this is called tiferet l’osei’ha, or “bringing splendor and honor for the one who acts in this way,” as is explained in its place. The tree that is “good to eat” means one whose outside appearance is not so beautiful, since he has no great need of strengthening himself in mitzvot and good deeds as he is very good in his essence. This is called (ibid.) tiferet lo min ha’adam, or “appreciated (also honored.) as beautiful by his fellow man.” He is good and beautiful both internally and externally. “The tree of knowledge” is one who is in a state of constant uncertainty as to the nature of God’s will, corresponding to all the eebayot in the Gemara. (This term, which translates, “if you want say,” is a term which either proposes alternate solutions or raises legal problems. Yet in our context it refers to uncertainty.) “The tree of life” is true teshuvah, repentance and return to the way of the Torah, which heals all that came before. Corresponding to these four trees are the four rivers that water them. The river Pishon waters the tree that is good to eat, for pishon denotes greatness and spreading forth, for when we use notarikon the name PISHon refers to hitPASHtut, or spreading forth. He whose goodness is from his very roots may allow himself to spread forth much as he wants, as all that he does is God’s will. This is the river that “circles the whole land of Havilla where there is gold.” The river Gihon waters the tree that is pleasant to the sight, for “Gihon” signifies modesty, as in holech al gichon, or “moving on the belly” where its movements are not recognized. In other words, a tsaddik on the surface. This river circles the land of Cush, and he is one who is not yet complete in the depths of his heart (perhaps referring to Ham son of Noah, who was flawed.) and needs to strengthen himself in mitzvot and good deeds in order to clean out the refuse of his soul. The third river is Hidekkel, and it waters the tree of knowledge of good and evil. The Midrash says, “Hidekkel is had (sharp) and kal (light),” (Bereshit Rabba 16:7) like a man on a narrow bridge who wavers from side to side about to fall, as mentioned above concerning uncertainties in the Gemara. It flows “from the east of Ashur,” which is restraint, as “Ashur” connotes restraint (“And the exiles shall come back from the land of Ashur,” the strength it takes to return from a state of confusion.) since he is unsure and thus restrains himself, and we have established that “all who are in doubt are to follow the stricture.” The river Prat (Euphrates) waters the tree of life, as it says in the Gemara (Bechorot, 55b), “Prat came first.” It was the first river and the source of the other three. In this way the river Prat corresponds to ba’alei teshuva who have returned to the way of God’s, back to the source, and teshuva heals all that came before and all that was lacking from the day of our birth. Thus the Talmud in Bechorot tells us the Prat was the first river to come out of Eden, signifying how teshuva reaches back to the source.
Now, there is neither a quantitative nor a qualitative resemblance and proportion between the ashes and the essence of the wood [which, prior to being burned, had sizeable dimensions of length, width, and density], even though (the ashes) (I.e., the element of earth.) are its very essence and substance, and of them did (the wood) come into being. Precisely so, metaphorically speaking, our father Abraham, peace be to him, said of his attribute [the attribute of grace and love radiating in him and vested in his body]: “Though it is the attribute of the love and supreme chesed of Atzilut that radiates in his soul [which was a supernal chariot], nevertheless, as (the soul) descended netherward, [by the evolution of the worlds from one level to another, by means of many contractions] in order to become vested in his body, there is no semblance and proportion between the essence of the light of the love that radiates in him and the essence of the light of the love and supreme chesed of Atzilut, except of the sort of proportion and semblance as there is between the essence of the earth which became ashes, and its essence and core as it was (originally) in the “tree (that was) pleasant to the sight and good for food.” (Par. Genesis 2:9.) (But even this is only) metaphorically speaking, and, moreover, not at all comparable, (Lit.: separate by thousands of separations.) except that the Torah speaks in human phraseology (Berachot 31b; Sifra, Kedoshim, parshah 10.) by way of allegory and metaphor.
And the Tree of Good and Evil, (The Tree of Knowledge of Good and Evil (contrasted with the Tree of Life; cf. Genesis 2:9).) i.e., prohibition and permission, impurity and purity, will no longer domineer over Israel. Their sustenance will be from the side of the Tree of Life alone. There, there is no question from the side of evil and no disagreement from the spirit of impurity, (All problems and disagreements are due to the forces of evil which becloud the issue.) as it is written: ‘And the spirit of impurity I shall remove from the earth.’ (Zechariah 13:2.) Thus the scholars of Torah will no longer be sustained by illiterate persons (amey haaretz), but from the side of the good, by those who consume what is pure, kosher, permitted; nor (Will they be sustained.) by the mixed multitude (erev rav)—who consume what is impure, unfit, prohibited…. But while the Tree of Good and Evil domineers…, these Sages, who are compared to Shabbat and Festivals, (See Zohar III: 29a-b.) have nothing save what is given to them by those profane ones, analogous to the day of Shabbat which has but what has been prepared for it on a weekday. (Cf. Avodah Zarah 3a.—(Weekday; lit., a day of the profane, as opposed to holy.))
Bond your thoughts to HaShem above. Do not eat or drink excessively, nor eat for pleasure, but solely to maintain your health. (Mishneh Torah, Hilchot De’ot, 3:2 & Ch. 4.) Do not look into the matters of this world at all, nor think about them altogether. (Mishneh Torah, Hilchot Yesodei HaTorah 7:1; Hilchot Teshuvah 10:6) On the contrary, in all things endeavor to separate yourself from physicality. For by gazing at the matters of this world you become gross and spiritually callous, as our sages, of blessed memory, said, (Talmud Bavli Menachot 53b; Midrash Tanchuma 15; Rashi Numbers 15:39.) “Seeing leads to remembering, which leads to lust,” as written about the Tree of Knowledge, that it was, (Genesis 2:9) “Pleasing to the sight and good to eat,” that is, its appearance is what made it desirable.
"and the tree of knowledge of good and bad:" as its (Onkelos) translation (explains) - the tree which the one who eats it(s fruit) knows good and bad.
AND OUT OF THE GROUND MADE THE LORD TO GROW. When God made the trees grow from the ground throughout the world he did the same in the Garden of Eden, but there he placed two trees not found anywhere else in the world.
AND THE TREE OF THE KNOWLEDGE. In my opinion the phrase and the tree of the knowledge of good and evil is to be understood as if written, “And the tree of the knowledge, knowledge of good and evil,” because the word knowledge has a definite article prefixed to it and thus cannot be in the construct. (A word in the construct cannot have a definite article placed before it.) The ark of the covenant (Ark has a definite article placed in front of it. Hence the phrase is to be read as if written, the ark, ark of the covenant.) (Josh. 3:14) and even the prophecy of Oded the prophet (II Chronicles 15:8) (Prophecy has a definite article prefixed to it. Hence the phrase is to be read as if written, even the prophecy, prophecy of Oded the prophet.) are similar. There are many other similar instances in Scripture.
The Tree of Life. Hashem did not command Adam to refrain from eating of this tree because it bore no seductive fruit. Rather it was the tree itself that granted immortality. By contrast the fruit of the Tree of Knowledge was extremely tempting and after they had eaten of it they understood the benefit to be had by partaking of the Tree of Life as well.
ויצמח ה' אלוקים מן האדמה, “The Lord G-d made grow from the earth, etc.” According to the plain meaning of the text these words prove that there is such a thing as Paradise on earth and that it contains a tree of knowledge as well as a tree of life. The fruit of the tree of life causes those who eat it to enjoy long life, whereas the fruit of the tree of knowledge instills in those who consume it willpower and freedom of choice. to do either good or evil both in matters physical as well as in matters spiritual. Our sages in Pessachim 6 said concerning this “לא שנו אלא שדעתו לחזור, the ruling applies only to someone who had resolved to return to his home during the festival of Passover.” [The author uses the word דעתו in the Talmud where it refers to someone making a voluntary decision as proof that here in our verse too the term עץ הדעת, does not mean “the tree of knowledge,” but means ‘the tree permitting man a choice.” Ed.] We find support for this meaning of the word דעת in Psalms 144,3 מה אדם ותדעהו, “what is man that You should have granted him grace?” In other words: “why have You extended Your goodwill, Your love to man?” The meaning of the term עץ הדעת then is the tree which causes G-d to relate to man with either favour or disfavour.” Originally, G-d had withheld this kind of choice from Adam as he had been ‘programmed” in his deeds prior to his sin. This does not mean that he was not free to sin but that his actions were guided exclusively by his intellect thus practically excluding sin as he had not been subject to temptation from within. Once man had sinned, i.e. had eaten from the fruit of that tree, he became possessed of an independent will, i.e. obedience to G-d’s will was no longer automatic, dictated by his intellect. The new-found “independent will” meant that he had acquired an attribute reserved for G-d, an attribute that he could handle only at great potential cost to himself.
ועץ החיים בתוך הגן, “and a tree of life in the midst of the garden.” The Torah made a point of describing the location of this tree as “in the midst of the garden,” as opposed to the precise location of the tree of “desire,” which has not been spelled out. A closer examination of the text which placed the two words בתוך הגן exactly between the words עץ החיים and עץ הדעת טוב ורע, makes it clear that both these trees stood next to one another. Although there were two trees, and it is physically impossible for both trees to be precisely in the centre of the garden, we must assume that they had a single trunk and that the two trees branched out at a certain point above the ground, one side becoming the עץ החיים, the other the עץ הדעת. The Torah continues by describing rivers which originated in that garden, describing their parameters and the countries which surrounded the garden. There were a total of four rivers which were all branches of a single river which flowed out of Eden. As long as that river was a single river its function was to irrigate the garden. Subsequently, this river split into what the Torah called ארבעה ראשים, “four headwaters.” You are aware already that though the Torah describes a scenery on earth when describing Gan Eden and what is related to it, the manifestations described by the Torah are metaphors for phenomena in the celestial regions. A Midrashic, homiletical view of our verse sees in the four rivers a reference to four kingdoms: The river Pishon is a reference to the king of Babylon, seeing that we have a verse in Chabakuk 1,8 ופשו פרשיו, “describing the riders of the army of the Chaldeans (Babylonians). The land of Chavilah which our verse describes as being surrounded by the river Pishon is none other than the land of Israel, a land which the king of Babylon will ascend, and across which he and his army will spread out. This is based on Bereshit Rabbah explaining Psalms 42,6 הוחילי לאלוקים כי עוד אודנו, “Have hope in G-d for I will yet praise Him for His saving presence.” אשר שם הזהב, “where the gold is.” The “gold” referred to here are the words of Torah which have been extolled as הנחמדים מזהב ומפז רב, “more desirable than gold, than much fine gold.” (Psalms 19,11). We are taught by this verse that the quality of Torah studied in the land of Israel is superior to Torah studied elsewhere as is the wisdom acquired in the land of Israel. שם הבדולח ואבן השהם, “there can be found the bedolach and the shoham stone.” These are names of gems and they symbolise different disciplines of Torah study such as מקרא, משנה, תלמוד, הלכות, תוספות ואגדות, “Holy Scripture, Mishnah, Talmud, Halachot, interpretations and aggadic material.” ושם הנהר השני גיחון, “and the name of the second river is Gichon.” This is a reference to the kingdom of the Medes, whereas the third river חידקל is a reference to the kingdom of Greece which imposed a particularly draconian rule on the Jewish people in Israel. The fourth river, the river Euphratus, represents the Roman Empire which oppressed the Jewish people inordinately. The word פרת is equated by the Midrash with the word הפרה, “breach (of trust).” Alternately, the name of the river symbolises the final destiny of the Roman Empire as alluded to by Isaiah 63,3 פורה דרכתי לבדי, “I trod out a vintage alone.” [The prophet describes the red-stained clothing of Israel returning from defeating the kingdom of Edom (Rome)]. A kabbalistic approach to Gan Eden. The tree of life and the tree of knowledge of the celestial regions are the emanations תפארת and עטרת, and man’s sin consisted of a sinful deed as well as a sinful design. His sin in deed consisted of eating from the tree and what it represented. When Adam sinned this was not a denial of the supremacy of G-d, an heretical act,. Even though he had seen the tree of life next to the tree of knowledge, he did not consider the tree of life as essential but he considered the tree of knowledge the key to his existence. Inasmuch as the tree of knowledge provided the key to all opposites in the universe and enabled those who had consumed its fruit to perform all kinds of activities both in the terrestrial as well as in the celestial regions, this is what he considered as essential. This is why the verses describing the tree of knowledge and its allure (3.2-6) spoke of its fruit, whereas no mention of fruit is made in connection with the tree of life. Adam’s sin consisted of קצץ בנטיעות, “pursued alien philosophies” (the expression applied to the heresy of Elisha ben Avuyah in Chagigah 14). Literally, the expression means that Adam “curtailed the beneficial influence of saplings G-d Himself had planted and which had been imbued with a unique divine potential.” Adam’s “cutting” this sapling was the cause that this potential contained in the sapling “withered and it dried out and perished.” As a result it was appropriate that the sapling in question revenge itself on Adam. This explains that the fitting punishment for Adam was death, i.e. that he himself would wither and dry out. Death meant that his soul and body would become separated, just as he had separated the divine part of the tree of knowledge from its earthly part. There have been several people whose sin has been described in similar terms by our sages. When Nadav and Avihu entered the Holy of Holies carrying man-made fire and offering incense they had not been bidden to offer, the Torah (Leviticus 10,2) records that “a fire came forth from before the Lord and consumed them.” Their death consisted of their bodies remaining intact but their souls being not being “burned” by the fire which entered through their nostrils separating their souls from their bodies. [Our author there makes a point of insisting that the souls could not have been burned seeing that even after their deaths they have been described by the Torah as “intimates of G-d.” Ed.] According to Chagigah 15, Elisha ben Avuyah (better known as Acher) was guilty of the same type of sin as Adam. (compare Chagigah 15) His mistake was that he thought he had proof that there were separate origins of celestial authority. On the other hand, the sin of the generation which built the Tower was of a different dimension. Those people literally denied celestial authority altogether. This is why they were punished as testified by the Torah in Genesis 11,5 “G-d descended to look...and He confused their language, and dispersed them.” They were not punished in the same way as Adam who had קצץ בנטיעה, as it would have been inappropriate to avenge G-d Who could not have been harmed by their actions. I will explain this further at the appropriate place. When Adam repented and saw that G-d receives the penitents with His attribute שמאל, “ he sacrificed an ox corresponding to that attribute of G-d, i.e. source of his sin. [G-d had after all, placed within man the theoretical ability to sin already when he created him. This theoretical ability to commit a sin was due to an input of the “left side” of the diagram depicting the various emanations. Ed.] ונהר, “and a river, etc.” According to the Targum the Hebrew word אור, “light,” equivalent to the aramaic נהורא, “light.” [The kabbalists consider the letter ו at the beginning of the word ונהר as part of the noun and not as a preposition such as “and.” Ed.] The Torah therefore tells us that a “light” comes forth from Eden, and that this light originates in the region known as אין סוף, “G’’d’s Essence.” The meaning of the word מעדן is that it emanates from regions which are not bounded by any boundaries, or which defy further definition by man. The region has been so named by our sages because they cannot define it . It is beyond the outermost boundaries of our understanding. We do find allusions to this such as in Job 25,5 “even the moon is not bright and the stars are not pure in His sight.” [Bildad, the speaker in this verse, describes “light” as we know it as far inferior to light in the celestial regions. Ed.] The words ולא יאהיל in that verse refer to G-d’s ability to withhold the light of the moon. It is contrasted with the light emanating in אין סוף which is never withheld and this is why the word describing whence this light emanates is in the present tense, i.e. יוצא, “it comes forth,” instead of the past tense יצא, “it came forth,” which is what we would have expected. להשקות את הגן, “to irrigate the garden.” This task would be performed by the emanation עטרת. [In more modern descriptions of the emanations this emanation is called מלכות, compare Rabbi Moshe Cordovero chapter 23 of his פרדס רמונים. Ed.] You are aware that for practical purposes all the emanations are unified, there is no division within them. However, starting with the emanation עטרת, or מלכות “downwards,” i.e. into the realm of the physical universe including the disembodied creatures such as the angels, “separations” are the order of the day. This is what the Torah means when it states that משם, i.e. from there on the “light” was divided into four categories. This is a reference to four separate “camps.” These “camps” provide “energy” for the four “rivers” or “lights” of Gan Eden. Thence this energy or different forms of energies are channeled to the four kingdoms on earth. May the Lord continue to enlighten us with the light of His Torah.
ויצמח, after having mentioned the existence of the garden in the previous verse, it is clear that the words מן האדמה at the beginning of the verse, refer to the soil of Gan Eden. Our verse informs us inter alia that G’d had not planted any non fruit-bearing trees in Gan Eden. All of them were distinguished from the trees in other parts of the earth by their excellence. This is why the Torah added the words נחמד למראה וטוב למאכל, the fruit of every tree in this garden was delicious. The word למראה, refers to the external appearance of the trees, whereas the words טוב למאכל refer to the quality of their fruit. Seeing that Adam did not have much time to enjoy any of this, unless he ate some between the time he repented and was expelled (3,24), Adam’s sons did not get to taste the fruit of the garden at all, and Gan Eden in its entirety has been stored up by G’d for use by the Jewish people in the times after the Mashiach has come. At that time, everyone will be able to experience at first hand what Adam had lost by having eaten from the tree of knowledge. At that time they will all know G’d and the reason why they have been created. This is what the sages had in mind when they spoke of the יין המשומר בענביו מששת ימי בראשית, that in those days we will taste “the wine which has been stored up within its grapes ever since the six days of creation.” This represents the most enjoyable product of Gan Eden. We must not forget that such stories as the one of Gan Eden have meaning both as literal peshat, but also have a hidden meaning which is subject to understanding by people probing the text of the Torah more deeply ועץ החיים בתוך הגן ועץ הדעת טוב ורע, the word בתוך, normally translated as “within,” or “among,” here means literally “in the middle.” (Targum Onkelos) The reason it was dead in the center is that if you want to protect something carefully you place it in the center where it is surrounded, i.e. protected, from all sides equally. Man’s heart, lung, liver, his most precious organs, are surrounded by all manner of protective bone, flesh, and other tissue. These all act like a wall protecting the interior organs from injury. The explanation of the words “ועץ החיים,” is: “G’d had also made a tree of life grow in the center of the garden.” The normal function of this tree, i.e. its fruit, is to reinforce the vital organs and parts of the human being. Anyone eating from the fruit of this tree regularly would enjoy very long life. According to the aggadah, which deals with the hidden meaning of this text, (compare Genesis 3,22, פירוש הנסתר) anyone eating of this tree would live forever. According to Bereshit Rabbah 15,6 Rabbi Yehudah bar IIai is quoted as saying that this tree travels a distance of 500 years, and all the waters dating back to the days of creation split beneath it when it approaches. [this distance of 500 “years” is a standard expression in the Midrash for the length and breadth of the earth, i.e. this tree’s roots spanned the entire globe. It is therefore a euphemism for one’s whole lifetime, also meaning that every living creature anywhere on earth benefits from this tree. Ed.] Rabbi Yitzchok, in the name of Rabbi Yehudah bar Ilai, adds that not only the trunk and the roots influence all creatures on earth, but also the branches and foliage of that tree. According to this Midrash, the middle of the garden, i.e. the two trees named, could effect man’s life both spiritually and physically in an extraordinary degree. It is possible to understand the verse as meaning that these two trees stood very close to one another. It is also possible to understand the word הדעת, as not being in a construct mode, [as opposed to הדעה which is definitely not in the construct mode, Ed.] so that the Torah meant that the knowledge to be gained from this tree by eating its fruit could be both beneficial and harmful.
AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’ (Genesis 3:3.) and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said (If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d.) that no one knows the true central point except G-d alone. And the tree of life. This was a tree the fruit of which gave those who ate it long life. And the tree of the knowledge of good and evil. The commentators (Mentioned in R’dak in the name of the “commentators.”) have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad? (II Samuel 19:36.) — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil. (The Elohim here means angels, who have no such desire (R’dak).) And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’ (Genesis 3:22.) And the Rabbis have already said: (In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants.) “Three stated the truth and perished from the world, and these are: the serpent, the spies, (Numbers, Chapters 13-14. Sanhedrin 108a.) and Doeg the Edomite. (I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil, was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.) The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers (Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading.) whose work is truth, and who do not change from their prescribed course,” (The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a.) and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called ‘etz hada’ath’ (the tree of the knowledge) of good and evil, for da’ath in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one sheda’ato (whose will) is to return;” (Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover.) and “his will is to clear” [the produce in the store-room in his house before Passover]. (Ibid., In that case too he must search for leaven which lies under the produce even more than 30 days before Passover.) And in the language of Scripture, Eternal, what is man ‘vateida’ehu,’ (Psalms 144:3.) meaning that “Thou shouldst desire and want him;” yedaticha beshem, (Exodus 33:12. Literally, I know thee by name.) meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, Ha’eda (Can I distinguish) between good and bad, (II Samuel 19:36.) means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it. Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, That G-d made man upright, but they have sought out many inventions. (Ecclesiastes 7:29.) The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, But of the fruit of the tree which is in the midst of the garden, (Genesis 3:3.) that is to say, the one that is known by its central position, thou shalt not eat thereof. And this was what the woman said to the serpent. And the verse which states, But of the tree of the knowledge of good and evil, thou shalt not eat of it, (Further, Verse 17.) mentions it to us by its true name.
ויצמח AND HE CAUSED TO GROW — The verse speaks here only with reference to the garden (Genesis Rabbah 13:1)
בתוך הגן IN THE MIDST OF THE GARDEN — means in the very centre of the garden.
Nicht unbemerkt dürfte bleiben, wie hier in der Ausstattung des Gartens für die sinnlichen Bedürfnisse des Menschen, das נחמד למראה, die Befriedigung des Schönheitsinnes, dem טוב למאכל, demjenigen des Geschmacksinnes und des Nahrungsbedürfnisses vorangeht. Es erhält hier das Ästhetische, der Schönheitssinn, seine Berechtigung und Weihe, und dürfte auch hier sich die höhere Stufe des Menschen bekunden. Die Fülle der Schönheitsformen, die wir an den Geschöpfen unserer Erde gewahren, und die Tatsache, daß — so weit unser Bewusstsein reicht — der Mensch das einzige mit der Fähigkeit für den Schönheitsgenuss ausgestattete Geschöpf ist, bewahrheitet, welchen Wert der Schöpfer auf diesen Sinn für die geistig-sittliche Bestimmung des Menschen gelegt hat. In der Tat sind diese über die Schöpfung ausgestreuten Schönheitsformen und der Sinn des Menschen, sich ihrer zu freuen, das erste Mittel, den Menschen vor gänzlicher Vertiefung zu schützen. Die Freude an der schönen Natur und den Schönheitsformen, die Gott namentlich der Pflanzenwelt aufgeprägt, ist eine Brücke zu der Freude an dem sittlich Schönen. In einer Umgebung, wo auf das Harmonische, auf das Schöne keine Rücksicht genommen, wächst auch der Mensch leicht verwildert heran. Das Gefühl, das dem Menschen Freude an Harmonie und Ordnung gewährt, ist verwandt mit dem Gefühle für die Ordnung und Harmonie im Gebiete des Sittlichen, so verwandt, daß uns das Schlechte als רע, als das Gebrochene, als die gestörte Harmonie erscheint, wo nicht mehr ein einheitlicher Gedanke das Ganze beherrscht. עץ החיים. Wenn wir am Schlusse der Katastrophe lesen, daß der Mensch in seiner Entartung nicht durch den Genuss der Früchte dieses Baumes ewiges Leben erlangen sollte, so erkennen wir daraus, daß diese Früchte die Fähigkeit besessen haben müssen, die Kräfte des Menschen stets neu zu regenerieren. ועץ, und noch ein Baum stand in der Mitte, von dessen Früchten uns aber nichts Näheres gesagt wird, der aber die nähere Bezeichnung erhält: הדעת טוב ורע. Die Annahme, daß der Genuss seiner Früchte erst dem Menschen die Erkenntnis des Guten und Bösen gewährt habe, daß er vorher gar nicht die Fähigkeit gehabt habe, Gutes und Böses zu unterscheiden, daß er, wie manche unserer philosophischen Schriften lehren, bis dahin nur auf der Stufe theoretischer Unterscheidung des Wahren und Falschen gestanden, ihm aber die Begriffe "gut und bös", die der praktischen Vernunft angehören, völlig gefehlt, dürfte schwerlich die richtige sein. So gewiss die Willensfreiheit den spezifischen Grundcharakter des Menschlichen im Menschen bildet, so gewiss konnte er nicht Mensch sein, ohne Begriff des Guten und dessen Gegenteils. Hätte dem Menschen der ganze Begriff des sittlich Guten und Bösen gefehlt, es hätte Gott ihm gar kein Verbot erteilen und wegen Übertretung desselben ihn nicht zur Rechenschaft und Strafe ziehen können. Beides setzt bei dem, welchem das Verbot erteilt wird, das Bewusstsein der Pflicht, des Pflichtgemäßen und Pflichtwidrigen voraus; das ist ja aber eben nichts anderes als die Erkenntnis von Gut und Bös, eine Erkenntnis, die ja der praktischen und nicht der theoretischen Vernunft angehört. Vielmehr dürfte der Baum, der Baum הדעת טוב ורע, wie so oft על שם סופו, von vornherein nach dem Endergebnis, als der Baum bezeichnet sein, an welchem sich die Erkenntnis des Guten und Bösen entschied, an welchem es sich entschied, was der Mensch für sich als gut oder bös erkennen wollte. Es gibt nur eine Bedingung, die die Erde uns zum Paradiese gestalten kann, und das ist die, daß wir nur das gut nennen, was Gott, und das nur böse, was Er als solches stempelt; nicht aber, daß wir die Entscheidung von gut und bös unserer Sinnlichkeit überlassen. Stellen wir uns unter das Diktat unserer Sinnlichkeit, so fallen uns die Pforten des Paradieses zu, und erst auf weiten Umwegen gelangt die Menschheit wieder dahin. Ja es dürfte der Baum von vornherein der Baum der Erkenntnis des Guten und Bösen genannt sein, indem er dem Menschen vergegenwärtigen sollte, was für ihn gut oder bös sei, was er für gut oder bös erkennen soll. Es war, wie wir später erfahren, der Baum mit allen Reizen für den Geschmack, für die Phantasie und den betrachtenden Verstand ausgestattet; Geschmack, Phantasie und Verstand zogen zu ihm hin, sprachen seinem Genuss das Wort, und doch war der Genuss von Gott verboten, war somit für den Menschen als bös bezeichnet. Der Baum vergegenwärtigte somit dem Menschen stets die Lehre, von deren Beachtung die ganze Reinheit und Hoheit seiner sittlichen Bestimmung bedingt ist: es kann etwas nach dem Urteil der leiblichen Sinne, der Phantasie und des Verstandes durchaus gut, ja als ein höchstes Gut erscheinen und doch dem höheren Berufe des Menschen zuwider, doch von Gott als ein todeswürdiges Verbrechen verurteilt sein; somit die Lehre: daß der Mensch in Beurteilung des Guten und Bösen nicht seine Sinne, nicht seine Phantasie, nicht seinen sinnlichen Verstand, sondern den ihm offenbar gewordenen Gotteswillen vernehmen und dieser Vernunft als seinem einzigen Leitstern folgen müsse, wenn er auf Erden seine Bestimmung erfüllen und würdig bleiben wolle, daß sich ihm die Erde zum Paradiese gestalte.
ויצמח, G‘d made the food necessary for Adam sprout forth. The verse illustrates with what ease Adam could secure his requirements in Gan Eden.
נחמד למראה, looking at these trees resulted In the viewer experiencing intellectual stimulation both of his heart and his brain. He would thus be capable of “digesting” the additional intellectual insights granted him by G’d. Compare Kings II 3,15 ותהי עליו יד ה', “Elisha had now been endowed by G’d’s generosity.” [a reference to the additional spiritual insights he had asked from his mentor Elijah prior to the latter ascending to heaven. Ed.]
ועץ הדעת, a tree whose fruit results in those who eat from it gaining greater understanding of the relationship of good and evil. The word דעת, which appears here for the first time, helps us understand Genesis 4,1 והאדם ידע את חוה אשתו. Without this verse we would have been puzzled by the Torah telling us something that was so obvious. Who does not “know” his wife, especially when he had described her as “bone of my bone and flesh of my flesh!” (2,23) In our verse we are told that the words ידע, דעת do not primarily refer to factual knowledge but to conceptual knowledge. This also helps us to understand why relatives, as in Ruth 2,1 are referred to as מודע לאישה, “someone whom her late husband had been intimate with, had been related to by blood.” It is normal for blood relations to be concerned with the physical and emotional needs of their kin. (compare Proverbs 17,17.)
טוב ורע, to choose that which appeared as appealing to the senses even though it would prove harmful, and to despise anything which did not appeal to his senses although he knew it to be useful to him.
This verse relates to the Garden. [Rashi knows this] because if it relates to the entire earth, why did Hashem not initially command the earth to bring forth “every tree that is pleasant... and good”?
In the center of the Garden. [Rashi knows this] because otherwise, why is it written “בתוך הגן”? It is already written: “Hashem made grow out of the soil every tree,” which refers to the Garden.
The Lord God grew from the ground in the Garden of Eden every tree that is pleasant to the sight and good for food, and the tree of life, which will be discussed later, in the midst of the garden, in the center, and the tree of the knowledge of good and evil.
ועץ החיים בתוך הגן. “and the tree of life in the center of the garden.” The meaning of the words: “the tree of life was in the center of the garden,” is that the location and function of this tree was known. This is why the Torah describes it as “at the center” of the garden and not simply as ”in the garden.” Onkelos also translates the word בתוך as meaning “at the center.” This is also what Chavah answered the serpent when she said: “G’d has said not to eat from the tree in the center of the garden,” without mentioning the name of that tree. Seeing that she had mentioned the location of the tree, it was as if she had identified it by name. Seeing that this was so, it is difficult to understand how both the tree of life and the tree of knowledge were in the center of the garden? Nachmanides explains that this is no problem. There was an ערוגה, “furrow,” in the center of the garden and both these trees grew out of this furrow. The entire furrow is described by the Torah as “the center, אמצע, of the garden. [although the Torah never used this word, only בתוך, which does not have to mean precisely the center. Ed.] There are still other commentators who state that the tree of life was precisely at the center of the garden, whereas the tree of knowledge surrounded it with its foliage. In this manner both trees were located in the center of the garden, the tree of life in the more narrow sense of the word. This would also explain why G’d was not concerned that man would eat from the fruit of the tree of life immediately before he would eat from the tree of knowledge having already assured himself of eternal life. Seeing that the tree of life was difficult to get at due to it being surrounded by the branches of the tree of knowledge, it did not present a challenge until man had become mortal. Rabbi Joseph Kimchi explains that the tree of knowledge and the tree of life were one and the same tree. As to the Torah once speaking of the “tree of life,” and once of the “tree of knowledge,” this is no different from our describing a certain person once as very intelligent, and once as being righteous. These two characteristics are not mutually exclusive. The tree in question also possessed several characteristics. This is also plausible when we consider the woman’s answer to the serpent when she said (in the same breath) “from the fruit of the trees of the garden we may eat whereas G’d said not to eat from the tree in the centre of the garden.” According to Chavah only a single tree had been placed out of bounds to man. I cannot understand what Rabbi Joseph Kimchi does with verse 23 in chapter 3 where G’d expresses His concern about man now wanting to eat from the tree of life. According to the worthy Rabbi they had already eaten from that tree!
(Gen. 2:9) “the tree of knowledge of good and evil” -- Both are in the sefira Yesod. As is known, the decision between them depends on a hairbreadth.
From this unshakeable base, Hirsch was able to mount effective critiques of the Science of Judaism, (Ibid., vol. II, 285.) the reformers of his day, (Ibid., vol. II, 213–244.) and an autonomous secular ethic. (See Hirsch’s Commentary to Genesis 2:9, 18:19.) In retrospect, these judgements have grown considerably in stature, and have been echoed a century later by those who in no way sympathise with Hirsch’s Orthodoxy. (Hirsch’s criticism of the Science of Judaism was echoed by Ahad Ha-am, Chayyim Nachman Bialik and Gershom Scholem; see also Arthur A. Cohen, The Natural and Supernatural Jew, London: Vallentine Mitchell, 1967, 50–51. His critique of Reform was tacitly acknowledged by the Reform movement itself, in the marked shift of positions from the Pittsburgh Platform of 1885 (“today we accept as binding only its [Judaism’s] moral laws”), to the Columbus Platform of 1937 to the statement of Principles of the Central Conference of American Rabbis of 1976 (CCAR Yearbook, vol. LXXXVI), with its admission that “The past century has taught us that the claims made upon us may begin with our ethical obligations but they extend to many other aspects of Jewish living.…” A post-Holocaust critique of Kantian ethics is to be found in Emil Fackenheim, To Mend the World, New York: Schocken, 1982, 266–273: “It is true that Kant’s belief in humanity could at no time be verified. However, not until the advent of the Holocaust was this belief refuted.”) Precisely because his identity was so firmly rooted, he was able to maintain a clear-eyed critical perspective. But for the same reason, his stance towards modernity was in no way an open one. The Jew, he contended, “has to taste everything by the unimpeachable touchstone of his divine law; whatever does not stand this test for him does not exist.” (Judaism Eternal, vol. II, 223.) In fact, “From the very beginning, God placed Judaism and with it its adherents in opposition to the age.” (Ibid., vol. II, 217.) It was merely fortuitous – or rather, for Hirsch, the evolutionary effect of Jewish influence on civilisation – that the nineteenth century was one in which Jews could find themselves welcoming rather than doing battle with the surrounding culture.
Does not wisdom cry out (Prov. 8:1) to the remnants of Israel to observe discretion (Prov. 2:11) [regarding] the secrets of wisdom (Job 11:6)? They praise the Lord with their throats (Ps. 149:6). In their right hand is fullness of joy (Ps. 16:11) and pleasantness. They direct their tongue with the pen of a ready writer (Ps. 45:2) who has studied and understood. He is frightened by the fools among the people. They walk in darkness, refined in the smelter of poverty and much servitude (Lam. 1:3) bordered with cords (Esther 1:6) of mockery, folly, and ignorance in the captivity of this host (Obad. 1:20) when vileness is exalted among the sons of men (Ps. 12:9). They are ignorant of the time to plant the tree of life in the midst of the garden (Gen. 2:9)
“Its fruit is food and its leaves a source of healing.“ (Ezek. 47:12.) So on this day, the beginning of Your deeds concerning [the trees’] budding and renewal, “a person will earn with its fruit…,” (Song of Songs 8:11.) “producing fruit after its kind.“ (Gen. 1:11.) For so the days of budding will be full for the fruit of the supernal tree, “the tree of life which is in the midst of the garden“ (Gen. 2:9.) and it makes fruit above.
Thus, when it states, (Genesis 2:9) “The tree of life-Etz HaChayim-עץ החיים in the midst (It was previously explained in the Fifth Gate that the word “midst-Toch-תוך” means “In the center-bMetziyut-במציעות,” as translated by Onkelos according to the received knowledge of Kabbalah.) of the Garden-Gan-גן,” this refers to the middle line-Kav HaEmtza’ee-קו האמצעי which pours life-Chayim-חיים into the Sefirah of Foundation-Yesod, called the Living God-E”l Chai-א״ל חי, and as explained before, is also called the God of Life-Elohi”m Chayim-אלהי״ם חיים. Therefore, when the Sefirah of Kingship-Malchut receives the influence of life-Chayim-חיים from the Source of Life-Mekor HaChayim-מקור החיים, by means of the Tree of Life-Etz HaChayim-עץ החיים, through the medium of the Living God-E”l Chai-א״ל, it too is called the Land of the Living-Eretz HaChayim-ארץ החיים, as it states, (Psalms 116:9) “I shall walk before HaShem-יהו״ה in the Land of the Living-Artzot HaChayim-ארצות החיים.” Understand this well.
Now, in the Act of Creation (Ma’aseh Bereishit), this quality is called The Tree of Knowledge-Etz HaDa’at-עץ הדעת. It is in this quality that Adam sinned and caused the withdrawal of the Shechinah – the Indwelling Presence of HaShem-יהו״ה. For it receives all the colors of all the upper qualities, as we have informed you, and then affects the lower worlds according to the powers drawn to it from the levels above it, whether for life or death, whether for good or evil. Because of this the Torah states, (Genesis 2:9) “And the Tree of the Knowledge of good and evil.” If it is good, why then is it called evil? And if it is evil, why then is it called good? Rather, in fact, it is called the Tree of Knowledge-Etz HaDa’at-עץ הדעת, and for those who know the hidden mysteries of the Name HaShem-יהו״ה, blessed is He, it is knowledge-Da’at-דעת. That is, this quality is the tree of HaShem-יהו״ה that is called knowledge-Da’at-דעת, which is His sanctuary and dwelling. Through it, He sends forth roots and strength of blessing and emanation, and it is from there that HaShem-יהו״ה brings forth all manner of goodness to the Tree of Knowledge-Etz HaDa’at-עץ הדעת.
Know that the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י is called Time-Et-עת, and when it is bound with the righteous-Tzaddik-צדיק who is called good-Tov-טוב, it then is “a time of good-Et Tovah-עת טובה,” since good-Tov-טוב becomes united with time-Et-עת. However, if good-Tov-טוב becomes separated from time-Et-עת, God forbid, time-Et-עת then becomes bound with another matter that is positioned outside the Sefirot, and is called bad-Ra-רע. This is the meaning of, (Genesis 2:9) “The Tree of the Knowledge of good-Tov-טוב and evil-Ra-רע.” We already explained this about the matter of the Tree of the Knowledge of good and evil-Etz HaDa’at Tov v’Ra-עץ הדעת טוב ורע, which is the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י, and is called by this quality and title. All this accords with straightforward judgment and true justice, as already revealed to us by Solomon, peace be upon him, at the conclusion of Ecclesiastes, where he states, (Ecclesiastes 12:14) “For God-Elohi”m-אלהי״ם will judge every deed – even everything hidden – whether good-Tov-טוב or bad-Ra-רע.” Thus, it is in this vein that our sages stated, (Talmud Bavli, Brachot 54a) “One is obligated to recite a blessing over the bad-Ra’ah-רעה just as he makes a blessing over the good-Tovah-טובה.”
Know that outside the partition of the Divine Sefirot are plagues that are called bad-Ra-רע, which surround the Sefirot from the outside and sometimes cling to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and descend to the world. This is why the verse states, “But bad came down from before HaShem-יהו"ה,” rather than “from HaShem-יהו"ה.” In the same manner, in the account of the act of creation it states, (Genesis 1:10) “And God saw that it was good.” However, at the end of the act of creation it states, (Genesis 1:31) “and behold, it was very good.” In Bereshit Rabbah our sages said that, “it was good” refers to the good inclination-Yetzer Tov-יצר טוב, whereas “very good” refers to death. This is because if something comes from HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק, then even death is called life and good. This is the meaning of what our sages, of blessed memory stated, (Talmud Bavli, Brachot 18a) “Even in their death, the righteous-Tzaddikim-צדיקים are considered to be alive.” About this Torah states, (Genesis 2:9) “And the Tree of the Knowledge of good and evil.” That is, when HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, which is called the Tree of Knowledge-Eitz HaDa’at-עץ הדעת, draws from the quality of Good-Tov-טוב, all its actions are called good. That is, all life and all death that come to the worlds are good.
However, if heaven forbid, the conduits of the Righteous One-Tzaddik-צדיק are stopped up from coming from the quality of His Righteousness-Tzedek-צדק, which is called the Tree of Knowledge-Etz HaDaat-אץ הדעת, the quality of Righteousness-Tzedek-צדק then draws to itself many kinds of destruction and punishment from those external matters that are called “bad illness” and sends them to all the inhabitants of the world according to what it deems just. At such times the world is smitten with plagues and destruction. This is the meaning of, (Genesis 2:9) “the Tree of the Knowledge of good and evil.” That is, they stand one opposite the other.
Even so, I will hint at it further with the verse, (Genesis 2:9) “The Tree of the Knowledge of good-Tov-טוב and evil-Ra-רע,” and, (Proverbs 31:12) “She bestows goodness-Tov-טוב upon him, never evil-Ra-רע, all the days of her life,” hinting at eternal life. Whoever understands this will understand the repetition of the words “I-Anee-אני, I-Anww-אני am He.” This is the secret of the verse, (Numbers 15:41) “I-Anee-אני am HaShem-יהו״ה your God, who took you out of the land of Egypt to be a God unto you; I-Anee-אני am HaShem-יהו״ה your God.” Whoever understands the beginning and end of this verse, will understand the secret of, “See now that I-Anee-אני, I-Anee-אני am He-Hoo-הוא,” and the secret of, “I-Anee-אני put to death and I bring to life.”
(Gen. 2:9) And Y”Y ELQYM caused to sprout, from the ground, every pleasant-looking tree... etc. – this is a righteous person, he is (Gen. 1:11) ... a fruit tree making fruit to its kind... And in this place, it is Her love, in the joining and unity with Her Husband, and because of this She says: (Song. 2:5) ... for I am love-sick.
And thus were Israel, until he showed them the tree (’eitz) . It is this that is written: (Ex. 15:25) And Y”Y showed him a tree, and he threw it into the water, and the waters were sweetened... And this is: (Gen. 2:9) ... the tree of life... – which grows upon that well-spring which is the Shekhinah. Yod (י) is the well-spring, which irrigates the ‘tree’ (ilana) that is Vav (ו) .
Rabbi Yosi opened with the verse after that one, and said 'she provides him with good, and not evil, all the days of her life' (Proverbs 31:11) - she provides him with good: this is that she brings goodness to the world, she brings good to the King's Temple and to the children of the Temple. 'And not evil': as it is written - 'and the tree of good and evil' (Gen. 2:9) - when is it good? when they are in the days of heaven, illuminate her, and join with her as appropriate, these are 'the days of her life'. Because of the tree of life, he gives life for her and illuminates her. And in that exact time, she brings good to him and not evil. Rabbi Abba said - this is beautiful, and all those verses are about the Congregation of Israel.
“All the shrubs of the field had yet to be in the earth, and no vegetation of the field had yet to sprout, because the Lord God did not cause it to rain upon the earth, and there was no man to till the ground” (Genesis 2:5). “All the shrubs of the field had yet to be in the earth” – here it says: “All the shrubs of the field […and no vegetation],” (Implying that nothing grew from the ground before Adam was created.) but later it says: “The Lord God grew from the ground [every tree]” (Genesis 2:9). (Referring to what happened before Adam’s creation.) Rabbi Ḥanina said: There it is referring to the Garden of Eden, and here it is referring to the development of [the rest of] the world. Rabbi Ḥiyya taught: Both these and those did not grow until rain fell on them. (And therefore verse 2:9 in fact does not mean that the trees grew before Adam’s creation.)
“The Lord God grew from the ground every tree that is pleasant to the sight and good for food, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil” (Genesis 2:9). “The Lord God grew from the ground […and the tree of life]” – it is taught: [The tree of life is] a tree that spreads out over all the living. (The life force of all people emanates from it. ) Rabbi Yehuda bar Ilai said: [The extent of] the tree of life is a walking distance of five hundred years (That is, its influence extends over the entire world.) and all the waters of creation branch out from beneath it. Rabbi Yudan in the name of Rabbi Yehuda bar Ilai: It is not merely that [the extent of] its branches are a walking distance of five hundred years, but even [the extent of] its trunk is a walking distance of five hundred years.
What was that tree [of knowledge] from which Adam and Eve ate? Rabbi Meir said: It was wheat. When a person does not have knowledge, people say: That person has never eaten wheat bread in all his days. (This shows that wheat is a food that stimulates knowledge and intelligence.) Rabbi Shmuel bar Yitzḥak asked before Rabbi Ze’eira, saying to him: ‘Is it possible that it was wheat?’ He said to him: ‘Yes.’ He said to him: ‘But is it not written that it was a “tree”?’ He said to him: ‘It [the wheat in Eden] rose to a great height, like the cedars of Lebanon.’ (And therefore could rightly be described as a “tree.”) Rabbi Yaakov bar Aḥa said: There is a dispute between Rabbi Neḥemya and the Rabbis. (They were discussing the blessing over bread, which praises God for “bringing forth bread” from the earth. The difficulty is that bread does not, of course, grow from the ground.) Rabbi Neḥemya said: [“Blessed be God…] who brings forth [hamotzi] bread from the earth, [meaning] that He brought forth bread from the earth in the past. (Hamotzi (“who brings forth”) can also connote an event in the past (see Numbers 23:22). When Adam was created and placed in the Garden, finished bread grew from the ground. This was discontinued when he sinned.) The Rabbis say: [Blessed be God …] who brings forth [motzi] bread from the earth, [meaning] that He will bring forth bread from the earth in the future, (Motzi (“who brings forth”) can also connote an event in the future (see Exodus 6:7). In the Messianic future finished bread will grow from the ground.) as it is stated: “There will be bread [pisat] from grain upon the earth” (Psalms 72:16). Lefet (Lefet means turnip. In some dialects, the word pisat (translated in the Psalms verse under discussion as bread) also means turnip. The midrash explains the connection.) – there is a dispute between two Amora’im, Rabbi Ḥanina bar Yitzḥak and Rabbi Shmuel bar Ami. One said: Lefet – was it not [once] bread [lo pat]? (In Adam’s day one did not need to eat turnips, because there was bread growing from the ground.) And the other said: Lefet – is it going to be bread [lo pat] in the future? (In the Messianic future, instead of turnips there will be bread growing from the ground.) Rabbi Yirmeya recited the blessing before Rabbi Zeira: Who brings forth [hamotzi] bread from the earth, and he praised him. [Did he act] in accordance with the opinion of Rabbi Neḥemya? This is bewildering. (In a dispute between an individual rabbi and the Rabbis as a group, it is the view of the majority that should be followed. In this case, Rabbi Neḥemya was arguing with the Rabbis.) [No,] it was, rather, so as not to slur the [adjacent identical] letters. (The word before “hamotzi” is haolam, which ends with a mem. Were one to recite the word as motzi, the first letter of motzi would be slurred with the final letter of haolam. Using the word hamotzi solves that problem.) Rabbi Yehuda bar Ilai said: They [the forbidden fruits that Adam ate] were grapes, as it is stated: “Their grapes are grapes of poison, clusters of bitterness for them” (Deuteronomy 32:32) – those clusters brought bitterness to the world. Rabbi Abba of Akko said it was a citron. That is what is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). (Implying that the tree itself had a good taste.) Go out and see which is the tree whose wood has a taste like its fruit, and you will find only the citron. Rabbi Yosei says: They were figs. It is a matter that is derived from its context. (After the sin, Adam and Eve used fig leaves to hide their nakedness (Genesis 3:7).) This is analogous to the a prince’s son who sinned with one of the maidservants. When the prince heard, he expelled him and had him removed outside the palace. He circulated among the houses of all the maidservants, but none would receive him. But the one with whom he sinned opened her door and received him. So, too, when Adam the first man ate from that tree, the Holy One blessed be He expelled him and had him removed outside the Garden of Eden. He circulated among all the trees but none would receive him. (They would not allow him to use their leaves to clothe himself.) What did they say to him? Rabbi Berekhya said: ‘Here is the thief who deceived his Creator.’ That is what is written: “Let no arrogant foot come to me” (Psalms 36:12) – the foot of one who was arrogant towards his Creator. “Let the hand of the wicked not move me” (Psalms 36:12) – you may not take a leaf from me. But the fig tree, whose fruit he had eaten, opened its door and received him. That is what is written: “They sewed fig leaves” (Genesis 3:7). What [type of] fig was it ? Rabbi Avin said: It was the berat sheva species, as it brought seven [sheva] days of mourning to the world. (As a result of the sin, death, and the ensuing seven-day period of mourning, was introduced into the world.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Elazar: It was the berat elita species, as it brought weeping [elita] to the world. Rabbi Azarya and Rabbi Yehuda bar Simon said in the name of Rabbi Yehoshua ben Levi: Far be it that God should have revealed [the identity of] that tree to any man, nor will He reveal it in the future. See what is written: “A woman who will approach any animal [to copulate with her, you shall kill the woman and the animal]” (Leviticus 20:16) – though the person sinned, what sin did the animal commit? [The animal did not sin,] but it is [killed] so that the animal should not pass through the marketplace, where people would say: This is the animal on whose account so-and-so was stoned. (And the memory of that woman would be sullied.) If He is concerned about the dignity of his [Adam’s] descendants [even though they had committed a grievous sin], is it not all the more so regarding his [Adam’s] own dignity [after his sin]? That is a rhetorical question.
“See the work of God, for who can mend what He has warped?” (Ecclesiastes 7:13) “See the work of God, for who can mend what He has warped?” When the Holy One blessed be He created Adam the first man, He took him and showed him all the trees in the Garden of Eden, and He said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you. Moreover, you will cause death to that righteous one.’ (Moses.) To what is the matter of [the death of] Moses our master analogous? [It is analogous] to a pregnant woman who was incarcerated in prison. She gave birth to a son, raised him, and she died there. Sometime later the king passed the entrance of the prison. As the king was passing, that son began screaming and he said: ‘My lord the king, I was born here, I grew up here; I do not know due to what sin am I placed here.’ [The king] said to him: ‘Due to your mother’s sin.’ So too regarding Moses, as it is written: “Behold, the man has become like one [of us]” (Genesis 3:22). And it is written: “Behold, your days are drawing near to die” (Deuteronomy 31:14). (The verse in Genesis was stated by God in explaining His removal of Adam from the Garden of Eden following his sin. The verbal analogy to the verse in Deuteronomy, which relates to Moses’s death, indicates that Moses died only due to the fact that death was decreed upon all people following the sin of Adam.)
Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [ something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] for a long time, and has returned to be as it was. (Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7.) This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high. (Cf. PR 5:5; PRK 1:1; Numb. R. 13:2.) Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment. (Tanh., Exod. 11:6.) The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had removed his Divine Presence to the first firmament.] Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING BY THE NAME OF THE LORD, he removed his presence from the second to the third . The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed. (Above, Gen. 4:8.) Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. Jacob arose, he descended from the fifth to the fourth. Levi arose, whose works were comely, he descended from the fourth to the third. Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third to the second. Amram arose, he brought him down from the second to the first firmament. Moses arose, he brought down the Divine Presence . When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased for a long time, and has returned as it was.
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
In Midrash Rabbah (Bereishis 30:8) it is taught that every individual to whom the term tamim — “flawless” or tamimus — “completion” applies, completed a unit of seven “weeks,” corresponding to the forty-nine days. Three days prior to the giving of the Torah Israel was commanded in the mitzvah of “separation” [hagballah], at which time they purified themselves like a woman purifying herself for her husband after menstruation. On the fiftieth day Israel merited to enter the last of the fifty Gates of Understanding, which is called the “Tree of Life that is in the midst of the garden” (Bereishis 2:9). Although there is a dispute between Rabbi Eliezer and Rabbi Yehoshua (Rosh HaShanah 11a) regarding whether the world was created in Nissan or Tishrei, both agree that it was not actualized until Nissan. Therefore it is from the first of this month that we number the months. Thus Nissan is called the “first [lit. head] of the months.”
ובעצרת על פירות האילן – As the Torah stated (Leviticus 23:17), bring before me two loaves on Atzeret/Shavuot, in order that I may bless you [with] the fruits of the trees, and wheat is called a tree by the All-Merciful , as it is written (Genesis 2:9): “And the tree of knowledge of good and bad,” according to the one who said that the tree that the First Man ate was wheat.
דרך המדבר ים סוף, “the route through the desert bordering the sea of reed.” The word של, “of” was omitted here as something that the reader can fill in for himself, just as it has been omitted in “הארון הברית,” in Joshua 3,14, where we read: הארון הברית instead of הארון שהוא ארון הברית, “the ark, which is the ark housing the covenant.” In Genesis 2,9 we find a similar construction, i.e. עץ הדעת טוב ורע, where we would have expected instead: עץ שהוא דעת טוב ורע, “the tree which is (the key) to knowledge of good and evil.”
בתוכו “inside it,” i.e. in its center. Compare to what the Torah wrote in Genesis 2,9, about the tree of life and the tree of knowledge of good and evil.
“Under the tree.” (47. Vv. 4, 8.) There is no doubt that this was the tree of life, or one of “the other trees of the garden.” (48. Gen. 2:9.) It is certainly not the tree of knowledge of good and evil. (49. This cryptic allusion is probably to an idea developed in Mizraḳ Kesef, Kaspi’s nonextant commentary on the opening chapters of Genesis. One possibility is offered by Kimḥi’s remarks to Gen. 2:17, which explain that the tree of knowledge of good and evil symbolized sexual knowledge, implied by the fact that Adam and Eve recognized their nakedness after eating thereof. Consequently Kaspi might be saying that sexual preparedness is not a precondition of the attainment of prophecy. Cf. above chap. IX, n. 124.)
But of the fruit of the tree that is in the middle of the Garden: And she did not specify it - "But from the tree of knowledge of good and evil" - since Adam had not explained to her that it was the tree of knowledge of good and evil. As he was concerned, lest she pine to eat it. For only Adam, who clung to God with love, did not desire to do good for itself, since God's will was that he not know good and evil. But Adam had to concern himself about revealing the cause and the reason to the woman, who did not know about the love of God. Hence he simply said to her, "of the fruit of the tree that is in the middle of the Garden." And do not ask, "If so, the tree of life is also included in this." As, in truth, with this, we can understand that which Onkelos translated above (Onkelos Genesis on Genesis 2:9), "and the tree of life was in the middle of the Garden; and the tree from which the fruit, if eaten, gives knowledge (to differentiate) between good and evil"; and he did not explain about eating the fruit of the tree of life. However it is shown from this that the tree of life does not [have] fruit at all, but rather leaves for medicine. [This is] like the way of [the true] purpose, which is not pleasurable to the palate, but is rather pleasure and enjoyment of God. That is not the case with the tree of knowledge of good and evil - the purpose brings physical enjoyment. Because of that, when Adam said, "But from the fruit of the tree," she understood through it, that she was only prohibited from the tree that had fruit in it. But it appears to me that Adam was not concerned about this - that she not also eat from the tree of life. However it was worthwhile to distance her from that place. And because of that, he also said, "and do not touch it." And we have already explained that this is hinted to in the word of God, that He forbade [the tree] also for benefit. But [Adam] explicitly warned about this, and said, "lest you die." As he could not say, "since you will die" certainly, as they would not die for the touching alone, but rather lest they would come from this to eating. And all the more so [is this the case] according to our words - that he warned her about the two trees, lest she eat from the tree of knowledge and die. But she did not know the intent, as to why he used an expression of doubt (lest). So she just said that Adam told her, "lest you die." And from this, the serpent found room to deny [it]. And note that Adam said to her, "But of the fruit," because only from them is there a concern about death .
Within his tent - the expression should have been "in his tent"; "within" means in the middle of, just as "within the garden" (Gen. 2:9) and in a few other places. And it is not typical to put one's place of sleeping in the middle of the tent, rather, to one side. And this appears to have been a cause for the deed of his younger son, who "played" with him as he was asleep due to his drunkenness. This is beside the known drash [ed. note: castration].
Truly, if a person were to merit being a merkavah de-shechinah [a Chariot of the Divine Presence] ceaselessly, (See Bereshis Rabbah 47:6 where Avraham, Yitzhak and Yaakov are referred to as being a Merkavah de-Shechinah (a dwelling and sanctuary for the Divine Presence). There the Etz Yosef quotes the Kli Yakar, who states this term refers to one who is at such a great spiritual height that it is “as if he supports the Divine Throne,” with no “intermediary existing between him and the Divine Presence.” Also see page 20 of Imrei Shefer (Kefar Hasidim edition), that this is one of the meanings of the phrase “The dwelling of the eternal God” (Deut. 33:27) – that the sage is a Merkavah de-Shechinah.) he would never die, as experienced by Elijah the Prophet. (See Mo’ed Katan 26a.) However, [if everyone reached such a state], the world would never be inhabited, as I wrote, with Heaven’s help, in the Hashmatos (It appears that this reference was to a hashmatah in an earlier version, after which it was integrated into the main body of the text in She’iltah 15, os 6. There the Netziv writes that based on what is written in the Midrash Rabbah on Koheles 3:15 and on Nahmanides’s commentary on Bereshis 2:17, when Adam lived in Gan Eden, he was capable of developing and inhabiting the earth even as he received God’s Divine Light. However, once Adam was expelled from Gan Eden, the world could only be inhabited if human beings were connected to the Earth. This is stated in Koheles (3:11), “He made everything beautiful in its time and also the world He put into their heart.” The Midrash Rabbah interprets this verse to mean that God gave human beings an evil inclination (in this case, a competitive spirit), for without it, human beings would lack the desire to build and inhabit the earth. But one who aspires to become a Merkavah de-Shechinah – to live in a constant spiritual state – must separate oneself from the physical aspects of this world. This is why Ben Azzai never married, as quoted in Tractate Yevamos 63b, “But what shall I do, seeing that my soul is in love with the Torah? The world can be carried on by others.” The Netziv elaborates further upon this concept in Ha’amek Davar on Gen. 2:9.) [Omissions], 21:6 ─ the world was not created for [everyone to be a Merkavah de-shechinah] but rather to be inhabited. Nonetheless, one who [constantly] longs to express his love for God finds many opportunities to function as a Chariot of the Divine Presence and to disregard himself [i.e., his physical nature]. As we explained in She’ilta 1, (Os 21.) pertaining to Hillel, because all his acts were performed for the sake of Heaven, he reached a level that nullified his physical being, such that he did not desire [physical pleasure] from his eating and bathing. For him, these things became [a spiritual act] similar to laying tefillin and the like. This is the first concept that we learn from Nahmanides’s words.
הדרך לא טוב In a way that is not good. Supply דרך way before לא טוב not good; (לא טוב is the genitive governed by דרך, which must be supplied; because הדרך cannot govern the genitive on account of the definite article. Comp. I. E. on 30:20.) comp. טוב ורע עץ הדעת דעת═עץ הדעת טוב ורע the tree of knowledge of good and evil (Gen. 2:9)
The debate is closed by God Himself, when He appears (The appearance of God Himself seems to confirm Elihu's final point that man has not been abandoned by God, at least so far as Job is concerned.) out of the Tempest (Job 38:1). He [Job] then sees through prophetic vision, which transcends the perception of the senses, that God oversees humankind and its deeds, and that his soul is a Divine emanation (בת אלהים - literally 'daughter of God'. This concept appears in the Zohar (II,96b): The Lord discerns each holy soul, and taking each in turn to Himself, embraces and fondles her 'dealing with her after the manner of daughters' (Exodus 21:9), even as a father acts towards his beloved daughter, embracing and fondling her and presenting her with gifts. In his glosses on Genesis 2:9, Malbim discusses the relationship between the soul and the body. He concludes that before Adam had eaten the forbidden fruit, when he was still an immortal being, his body and soul were distinct entities, linked symbiotically. His soul had lost none of its independence and was just clothed in his body, a clothing that it could put on or take off at will. The merging of man's body and soul into a single entity only happened after Adam sinned: Before he sinned, Adam's soul had not been integrated with his body, but just resided in it. And so his prophecy was like that of Moses. The Talmudic Sages (TB Yevamot 49b) asserted that whereas Moses beheld the Divine as through a clear mirror, the other prophets did so through 'a mirror which does not shine'. Malbim explains that the souls of all the prophets were to some degree fettered to their bodies. However, whilst still living, Moses had managed to release himself from all bodily needs, thereby liberating his soul (Rosenbloom p.379-383).) and continues living after separation from the body, cleaving to its God. For during a vision, the soul possesses the same nature it has after its separation [from the body], at that moment when it returns to the treasury of life (1 Samuel 25:29) with the Lord its God, when it no longer has need of either the discernment of intelligence or the confirmation of comprehension, not even of faith. For what is seen with the prophetic faculty is unequivocal knowledge, unerring, beyond consciousness and intellect ('The essence of prophecy is an attachment to, or communication with, God, which is experiential in nature' (D. Bleich, p. 273). Spinoza wrote: 'Prophecy, or revelation, is sure knowledge revealed by God to man' (Theologico-Political Treatise, R.H.M.Elwes translation, p. 13). Prophecy is God revealing 'His secret to His servants the prophets' (Amos 3,7). But becoming a prophet does not mean a loss of human personality; the prophet remains an individual. The Talmud (TB Megillah 14a) states that the number of persons who will have prophetic experiences during the course of Jewish history will be twice the number that left Egypt at the Exodus, i.e. 2 600,000 = 1,200,000 men above the age of twenty and in addition a similar number of women and children. The vast majority will not bear specific divine messages and not all those that do will bear messages of eternal import. This is not to imply that their prophetic experience is of a lower quality than that of the prophets whose messages constitute the prophetic books of the Bible. 'A maidservant saw at the [crossing of the Red] Sea what Ezekiel and all the other prophets never saw' (Mekhilta, Shira, 3). There is no consensus amongst the Talmudic Sages and the medieval Jewish philosophers as to the qualities which make a man suitable to be a prophet, nor whether prophecy is restricted to the Land of Israel. However, it is generally agreed that prophecy ceased shortly after the destruction of the First Temple and the Exile of the Jews from the Land of Israel. In his glosses on Jeremiah 1:5 Malbim writes that in order to achieve the status of a prophet a person must satisfy two requirements: (i) he must be predisposed by the excellence of his nature, intelligence and temperament for prophecy; (ii) he must prepare himself to receive the prophecy by the goodness of his deeds and the holiness of his life-style. However, when no suitable prophets are available but God needs one to deal with an emergency, as for example in the case of Gideon, He chooses the best available candidate and endows him with the necessary qualities to fulfill his mission.) . It is in this way that those truths which are beyond the reach of our senses are made known by God; through revelation and prophecy. This is God's grace to mankind, for in this way were the truths and foundations of belief revealed in sure knowledge through the Master of the Prophets, with whom God spoke face to face (Exodus 33:11), and to whom He showed His Glory (Exodus 33:18.).
לך רד כי שחת עמך, “Go, descend, for your people have become corrupt.” The grammatically correct form (passive) should have been כי נשחת עמך, “for your people have been corrupted.” Why did the Torah choose the strong active form of the פיעל construction? Actually, the Torah wanted to get across the point that not only did the people become corrupt on earth but their deeds also caused corruption (actively) in the celestial regions. The meaning of the word השחתה here is equivalent to the tearing down of a structure. The idolatry of the Israelites at the time ruined a spiritual facade in the celestial regions also. This is what our sages referred to as קצץ בנטיעות, “chopping off the young shoots.” There is no question that what the Israelites did at the time of the golden calf episode was similar to what Adam and Chavah had done when they ate from the tree of knowledge, when they sinned both in thought and in deed. [Compare author’s words on Genesis 2,9; my translation on the section “a Kabbalistic approach.” Ed.] Unfortunately, history repeats itself, the children not learning from the mistakes of their parents (Chagigah 14). This is what our sages alluded to when they reported that Adam offered a single-horned ox as sin-offering as he wanted to make his atonement fit his crime. (Compare what I wrote on Genesis 3,6 where I explained this statement of the Talmud Chulin 60).
AND THE ETERNAL THY G-D WILL CIRCUMCISE THY HEART. It is this which the Rabbis have said, (Shabbath 104a.) “If someone comes to purify himself, they assist him” [from on High]. The verse assures you that you will return to Him with all your heart and He will help you. This following subject is very apparent from Scripture: Since the time of Creation, man has had the power (Literally: “the permission.”) to do as he pleased, to be righteous or wicked. This [grant of free will] applies likewise to the entire Torah-period, so that people can gain merit upon choosing the good and punishment for preferring evil. But in the days of the Messiah, the choice of their [genuine] good will be natural; the heart will not desire the improper and it will have no craving whatever for it. This is the “circumcision” mentioned here, for lust and desire are the “foreskin” of the heart, and circumcision of the heart means that it will not covet or desire evil. Man will return at that time to what he was before the sin of Adam, when by his nature he did what should properly be done, and there were no conflicting desires in his will, as I have explained in Seder Bereshith. (Genesis 2:9 (Vol. I, pp. 72-73). See also Vol. III, pp. 456-457. — It should be noted here that Ramban’s intention is not to state that man in the era of Messiah will be completely devoid of the desire to do evil, for if that were the case there would be no place for reward and punishment, which is founded upon the principle of man’s freedom of choice between good and evil. Rather, the import of his words is to state that man will then be so motivated for good that he will naturally be doing the good and proper according to the Will of G-d, and it will appear as if the instinct for evil has been completely eliminated from him, although potentially it will still be with him. The case is similar to what we say now of a normal knowledgeable person that it is “impossible” for him to jump into a blazing fire. Of course, it is within his powers to do so, but it is his knowledge of the danger entailed that makes it “impossible” for him to do so. In the Messianic era man will have that kind of reaction to all things prohibited by G-d. There will, therefore, still be place for reward and punishment, since potentially man will still have his freedom of choice. See my Hebrew commentary, Vol. I, p. 36-37, where I quote this thought in the name of Rabbi Yeruchum, one of the great leaders of the Musar movement.) It is this which Scripture states in [the Book of] Jeremiah, Behold, the days come, saith the Eternal, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers etc. But this is the covenant that I will make with the house of Israel after those days, saith the Eternal, I will put my Law in their inward parts, and in their heart will I write it. (Jeremiah 31:30-32.) This is a reference to the annulment of the evil instinct and to the natural performance by the heart of its proper function. Therefore Jeremiah said further, and I will be their G-d, and they shall be My people; and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know the Eternal;’ for they shall all know Me, from the least of them unto the greatest of them. (Ibid., Verses 32-33.) Now, it is known that the imagination of man’s heart is evil from his youth (Genesis 8:21.) and it is necessary to instruct them, but at that time it will not be necessary to instruct them [to avoid evil] for their evil instinct will then be completely abolished. And so it is declared by Ezekiel, A new heart will I also give you, and a new spirit will I put within you; (Ezekiel 36:26.) and I will cause you to walk in My statutes. (Ibid., Verse 27.) The new heart alludes to man’s nature, and the [new] spirit to the desire and will. It is this which our Rabbis have said: (Shabbath 151b.) “And the years draw nigh, when thou shalt say: ‘I have no pleasure in them’ (Ecclesiastes 12:1.) — these are the days of the Messiah, as they will offer opportunity neither for merit nor for guilt,” for in the days of the Messiah there will be no [evil] desire in man but he will naturally perform the proper deeds and therefore there will be neither merit nor guilt in them, for merit and guilt are dependent upon desire.
I AM THE G-D OF BETH-EL. Jacob related to his wives all that G-d’s angel had told him in the dream, all this serving to persuade them to go with him. However, what he told did not consist of one dream. The statement, Lift up now thine eyes, and see, all the he-goats (Verse 12 here.) was made to him when he served Laban for his flock, at the time the flock conceived (Verse 10 here.) in one of the first years. (One of the first of the six years he served for the sheep. See further, 31:41.) The statement, I am the G-d of Beth-el was made to him after that, at the time of the journey, for after He said to him, Now arise, get thee out from this land, (In Verse 13 here.) he no longer remained in Haran to further tend Laban’s flocks so that the he-goats would mount the flocks and the flocks would give birth to speckled and spotted. But on the morrow of the dream, he sent for Rachel and Leah and told them his dream, and they left Haran. I am ‘ha’e-il’ (the G-d) of Beth-el. The meaning thereof is, as Rashi explained it, that the letter hei in ha’e-il is redundant and is the same as if it were written: “I am e-il Beth-el (the G-d of Beth-el).” Similarly, To ‘ha’aretz’ (the land) of Canaan; (Numbers 34:2.) [the hei is redundant and is the same as if it were written: “to eretz Canaan (the land of Canaan).”] Grammarians (Ibn Ezra and R’dak.) adjusted it by saying that it is as if it were written, “I am the G-d, who is the G-d of Beth-el.” Similarly, And the tree of the knowledge of good and evil, (Above, 2:9.) [which is as if it said: “and the tree of the knowledge, namely the knowledge of good and evil”]; the cords of gold, (Numbers 39:17.) [which is as if it said, “the cords, which are cords of gold]. And the angel here speaks in the name of He Who sent him, [therefore, he speaks in the first person and says, “I am, etc.”] ….
AND YE SHALL TAKE YOU ON THE FIRST DAY ‘PRI EITZ HADAR’ (THE FRUIT OF GOODLY TREES). “[That is, a tree] whose bark has the same taste as its fruit. Hadar [a fruit] that ‘remains’ on its tree from one year to another, and this is the ethrog.” This is Rashi’s language. But these interpretations are merely Scriptural supports which our Rabbis taught (Succah 35 a.) as a basis for their tradition [that the reference here is to the ethrog]. And Rabbi Abraham ibn Ezra wrote: “And they [i.e., the masters of tradition] have said the truth [that pri eitz hadar refers to the ethrog], for there is no fruit of the tree more beautiful (hadar) than the ethrog. The Rabbis’ interpreted that hadar means [the fruit] that ‘remains’ on its tree [from one year to another], but this is merely a Scriptural support for a matter of tradition.” The correct interpretation appears to me to be that the tree which is called in the Aramaic language ethrog, is called in the Sacred Tongue hadar, for the meaning of the word ethrog is “desirable,” as [Onkelos] rendered: ‘nechmad’ (pleasant) to the sight (Genesis 2:9.) —” dimrageig to see; “‘lo thachmod’ (Thou shalt not covet) (Exodus 20:14.) — “thou shalt not theirog.” (In our version of Onkelos lo theirog is given as the translation of the Hebrew ‘lo thithaveh’ (Thou shalt not desire) — in Deuteronomy 5:18. In Exodus 20:14, the Aramaic is the same as the Hebrew: lo thachameid. — The general point, however, is clearly established, that the term theirog means “desire,” “delight” or “pleasant.” The name ethrog is related to this expression.) And we also say: (The source of the expression is found in Targum Jonathan to Psalms 45:14. From Ramban’s words “we say,” it would seem that he is referring to that phrase written in the marriage contract wherein the husband undertakes to pay to his wife a certain sum of money “from all the best, most desirable of his belongings.”) “from all the best, arag (most desirable) properties.” And the terms hadar and chemdah are alike in meaning [“desirable”]. Thus the tree and the fruit [ethrog] are both called by one name [as hadar in Aramaic is ethrog], for such is the customary usage of names for most fruits: t’einah [denotes both the fig tree and the fruit]; egoz (nut); rimon (pomegranate); zayith (olive) and other fruits [in all of which cases both the tree and its fruit have the same name], and similarly this tree and fruit are both called in Aramaic ethrog, and in the Sacred Tongue they are called hadar. In line with the plain meaning of Scripture the verse is stating that we should take for ourselves a pri eitz hadar [“the fruit of a tree called hadar” in Hebrew, which is called ethrog in Aramaic], and that we take branches of palm-trees, and one bough of thick trees [known as hadas, the myrtle], and one bough of the willows of the brook [known as aravah]. Thus [we are to take] one of each of the [four] species, for the [plural] expression branches of palm-trees is connected with And ye shall take you, which refers to many people [so that each person is to take only one of these branches], (In other words, since the Rabbis have interpreted the phrase and ye shall take you as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people.) since the final decision of the law is like Rabbi Akiba (Succah 34 b. See, however, at the very end of this discussion for the practice today.) who says: “Just as only one palm-branch is needed and only one ethrog, so also [we need only] one myrtle-branch and one willow-branch.” Therefore Onkelos translated all these four species in the plural [ethrogin, lulavin, etc.], since they are all connected with the [preceding] phrase And ye shall take you, which refers to many people. (In other words, since the Rabbis have interpreted the phrase and ye shall take you as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people.) And in [explanation of] the reason for this commandment, by way of homiletic discourse, the Rabbis have said that these [four] species are used to obtain the favor of G-d that He may give water. (Taanith 2 b.) And by way of the Truth, [the mystic teachings of the Cabala], ‘pri eitz hadar’ (the fruit of the goodly tree) is the fruit in which there is a great deal of desire, and the first man sinned with it, as it is said, And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat. (Genesis 3:6.) Thus the sin consisted [of taking the ethrog] alone, (Beiur Ha ‘lvush in his commentary to Ricanti who quotes the language of Ramban.) and we obtain His favor [by means of the ethrog] together with the other species … (To couple the tent together, that it may be one (Abusaula).) From here you will understand and know that the ethrog is not bound up with the other three species, and yet it invalidates [the performance of the commandment] if it is not taken together with them, for it is comparable to Atzereth (the eighth day of Tabernacles) (Verse 36.) which is a festival of its own, and yet is supplementary to the first days. (Thus: “He that made no offerings on the first festival day of Tabernacles, must offer them any day throughout the whole festival, even on the last [i.e., the eighth] day of Tabernacles” (Chagigah 9 a). In that respect the eighth day is connected with the first seven days.) Thus they are one in potentiality but not in actuality. I have already explained the reason for this. (Verse 36.) Thus the meaning of the whole section is as follows: “Ye shall keep the feast of the Great Name for the seven days of creation, (See Vol. I, p. 28: “In the profounder sense etc.”) and join on to them the eighth day, Atzereth, similar to what is said, For the leader with strong-music on the ‘sheminith’ (Psalms 6:1.) [literally: ‘the eighth’]. And also on those seven days ye shall take the fruit of the tree called ‘hadar’ [i.e., the ethrog] together with the palm-branch in union [with the myrtle-branch and the willow]. (But the ethrog is not in the union (Abusaula).) That is why He mentioned first the ethrog [for it is not tied together with the palm-branch, which is in union with the other two species, since the ethrog alludes to the eighth day of the festival which is a feast of its own], but on the eighth day it is not necessary [to take these four species], for it is itself hadar.” And this is the explanation of the verse, ‘v’chagothem’ (and ye shall keep it a feast) unto the Eternal seven days ‘in the year,’ (Verse 41.) meaning that you are to keep it seven days “with the year,” that is with the surrounding and circular movement [around the altar in procession with the four species], related to the expressions: ‘v’chug (and the circuit) of heaven; (Job 22:14.) and he marketh it out ‘bam’chugah’ (with the compass), (Isaiah 44:13.) and so also: a multitude ‘chogeig’ (keeping holyday). (Psalms 42:5.) Our Rabbis have already alluded to this secret. Thus they have said in Vayikra Rabbah: (Vayikra Rabbah 30:9.) “Pri eitz hadar, this alludes to the Holy One, blessed be He, as it is said, Honor ‘v’hadar’ (and majesty) are before Him. (Psalms 96:6.) Branches of palm-trees, this refers to the Holy One, blessed be He, as it is said, The Righteous shall flourish like the palm-tree. (Ibid., 92:13.) And boughs of thick trees [i.e., the myrtle-branch], this applies to the Holy One, blessed be He, as it is said, and He stood among the myrtle-trees that were in the bottom. (Zechariah 1:8.) ‘V’arvei’ (and willows of) the brook, this refers to the Holy One, blessed be He, as it is said, Extol Him that rideth ‘ba’aravoth’ (in the skies).” (Psalms 68:5.) And in the Midrash of Rabbi Nechunya ben Hakanah it is stated: (Sefer Habahir, 172-178. See in Vol. I, p. 24, Note 42.) “What is meant by pri eitz hadar? It is as we translate it in Onkelos’ Targum: ‘fruits of the tree, ethrogin and lulavin.’ And what is hadar? It is ‘the majesty’ of all, which is ‘the majesty’ referred to in the Song of Songs, as it is said, Who is she that looketh forth as the dawn, etc.? (Song of Songs 6:10.) And why is it called hadar? Read not hadar (majesty), but hador (‘who resides therein’), this being the ethrog which is separate from the group of the lulav [and myrtle-branch and willow], and yet the commandment of taking the lulav is not fulfilled without it [the ethrog]; and it is tied to all, since it is with each one, and all together they are combined as one. And what is the lulav? It is symbolic of the spinal cord. And boughs of thick trees, meaning a tree the branches of which cover its larger portion. This may be likened to a person who with his arms protects his head. Thus the bough is to the left, and the thickness to the right, and the tree in the middle. (These are Cabalistic references to the various emanations based upon the Hebrew expression, va’anaph eitz avoth, the word eitz (tree) being in the middle, and anaph (bough) and avoth (thickness) at the sides. This in its simplest sense is the meaning of the Midrash of Rabbi Nechunya ben Hakanah: “Thus the bough is to the left etc.”) And why is it called eitz (tree)? Because it is the root of the tree. And what are ‘arvei nachal’ (willows of the brook)? They are so called on account of the name of the place wherein they are affixed, which is nachal (brook, river), as it is written, All the rivers run into the sea etc. (Ecclesiastes 1:7.) And what is ‘the sea’? I must say that it alludes to the ethrog. And how do we know that each midah (Literally: “measure,” here referring to the Divine “attribute” or “emanation.”) of all these seven (As symbolized by the one ethrog, one lulav, three myrtle-branches and two willows, totalling seven, which allude to the seven lower emanations.) is called nachal? Because it is said, and from Mattanah to Nachaliel. (Numbers 21:19.) Read not Nachaliel [the name of a place], but nachalei E-il (the brooks of G-d) etc.” Now this Midrash [referring to “these seven”] is in accordance with the opinion of the Sage (Rabbi Yishmael (Succah 34 b).) who holds that we are to take three myrtle-branches, two willows, one lulav, and one ethrog, which is the final decision of the law according to the words of the Gaonim (See in Vol. II, p. 521, Note 74.) and all Rishonim. (Literally: “the former ones.” After the conclusion of the era of the Gaonim with the death of Rabbeinu Hai Gaon (in the year 1038 Common Era), begins the period of the Rishonim, the great scholars of northern Africa and Europe, such as Rabbeinu Chananel of Kairowan, Rabbeinu Gershom, Rashi, etc. It is to them that Ramban refers when he writes in the Introductory Verses to his commentary: “To go forth in the steps of the former ones, the lions of the group, the exalted of the generations” (Vol. I, p. 4).)
ולא תתאוה — The Targum renders this by ולא תירוג which, too, is an expression denoting “desiring” (חמד the word used in the preceding part of this verse), just as (Genesis 2:9) “נחמד to the eyes”, we render in the Targum by “desirable (רגג) to behold”.
[56] “And God caused to spring out of the ground every tree fair to behold and good for food, and the tree of life in the midst of the garden, and the tree of knowledge of good and evil” (Gen. 2:9). Moses now indicates what trees of virtue God plants in the soul.
Gen. 2:9 tells of the Trees, which are particular virtues, and their activities. Theoretical virtue is denoted by “fair to behold”; practical virtue by “good for food.” The Tree of Life is goodness, virtue, not (as physicians might suppose) the heart. It is “in the midst of the Garden.” Where “the Tree of the Knowledge of Good and Evil” is, we are not told. Actually it is in the Garden, virtually outside it, for our dominant part is actually in God’s Garden through receiving the impress of goodness, virtually outside by receiving that of wickedness. Just so, my body can be here, my mind elsewhere. (56–62.)
[44] It is with deliberate care that the lawgiver says not of the man made after God’s image, but of the man fashioned out of earth, that he was introduced into the garden. For the man stamped with the spirit which is after the image of God differs not a whit, as it appears to me, from the tree that bears the fruit of immortal life: for both are imperishable and have been accounted worthy of the most central and most princely portion: for we are told that the tree of Life is in the midst of the Garden (Gen. 2:9). Nor is there any difference between the man fashioned out of the earth and the earthly composite body. He has no part in a nature simple and uncompounded, whose house and courts only the self-trainer knows how to occupy, even Jacob who is put before us as “a plain man dwelling in a house” (Gen. 25:27). The earthy man has a disposition of versatile subtlety, fashioned and concocted of elements of all sorts.
[70] Observe that Adam, that mass of earth, is doomed to die when he touches the twofold tree (Gen. 2:9), thus honouring the two before the one, and revering the created rather than the maker. Not so be it with thee. Pass clear away “from the smoke and wave,” and flee fast from the silly cares and aims of mortal life as from that dread Charybdis and touch it not, as the saying goes, with the tip of thy toe.
§ 70. Wendland by giving the reference to Gen. 2:9 implies that the twofold tree combines the tree of life with the tree of knowledge. It is more probable, I think, that the latter only is meant, twofold because it is the knowledge of good and evil. The reference is certainly also to Gen. 3:3, where we have οὐ μὴ ἄψησθε αὐτῆς, thus linking up the story of the tree with the prohibition against “taking hold of the pair.” While in De Op. 154 Philo interprets the knowledge of good and evil as φρόνησις, i.e. the power to distinguish the two and choose the good, in Leg. All. i. 101 f. the tree is the cause of good and evil, abstinence from which is abstinence from evil. Cf. also ibid. 61. The thought comes out most clearly in Quaestiones Gen. i. 15, where speaking of the tree he says that when good and evil are mingled together, the combination contains the beginning of death (“ubi vero bonum et malum commixta sint, principium habent mixturae mortis”).
[37] This tree offers not nourishment only but immortality also, for we are told that the Tree of Life has been planted in the midst of the Garden (Gen. 2:9), even Goodness with the particular virtues and the doings which accord with them to be its bodyguard. For it is Virtue that has obtained as its own the central and most honourable place in the soul.
§ 42. Insight. The not very common word εἴδησιν is evidently introduced with reference to εἶδεν. So in the other place where Philo uses it (De Plant. 36), it is connected with the tree of knowledge, which in Gen. 2:9 is the tree τοῦ εἰδέναι.
Why does Moses say that every tree in the Paradise was beautiful to look upon and good to eat? (Genesis 2:9)?
Why does Moses say that every tree in the Paradise was beautiful to look upon and good to eat? (Genesis 2:9)? He says this because the virtue of trees is of a twofold nature, consisting in bearing leaves and fruit, one of which qualities is referred to the pleasing of the sight, the other to the gratification of the taste; but the word beautiful was not employed inappropriately. Indeed it is very proper that the plants should be always green and flourishing perpetually, as belonging to a divine Paradise, which as such must be everlasting; and it is fit too that they should never degenerate so as to lose their leaves. But of the fruit he says, not that it was beautiful, but that it was good, speaking in a very philosophical spirit; since men take food, not only because of the pleasure which it affords, but also because of its use; and use is the flowing forth and imparting of some good.
What is meant by the tree of the knowledge of good and evil? (Genesis 2:9)
What is meant by the tree of the knowledge of good and evil? (Genesis 2:9) This indeed exhibits that meaning which is sought for in the letter of the Scriptures more clearly to the sight, as it bears a manifest allegory on the face of it. What is meant then under this figure is prudence, which is the comprehension of science, by which all things are known and distinguished from one another, whether they be good and beautiful, or bad and unseemly, or in short every sort of contrariety is discerned; since some things belong to the better class, and some to the worse. Therefore the wisdom which exists in this world is not in truth God himself, but the work of God; that it is which sees and thoroughly investigates every thing. But the wisdom which exists in man sees in an incorrect and mixed manner with somewhat darkened eyes; for it is found to be incompetent to see and comprehend clearly and without alloy each particular thing separately. Moreover, there is a kind of deception mingled with human wisdom; since very often there are some shadows found which hinder the eyes from contemplating a brilliant light; since what the eye is in the body, such also is the mind and wisdom in the soul.
What is meant by the tree of life, and why it was placed in the middle of the Paradise? (Genesis 2:9).
What is meant by the tree of life, and why it was placed in the middle of the Paradise? (Genesis 2:9). Some people have believed that, if there were really plants of a corporeal and deadly nature, there are also some which are causes of life and immortality, because, they say, life and death are opposed to one another, and because some plants are ascertained to be unwholesome, therefore of necessity there must be others from which health may be derived. But what these are which are wholesome they know not; for generation, as the opinion of the wise has it, is the beginning of corruption. But perhaps we ought to look on these things as spoken in an allegorical sense; for some say the tree of life belongs to the earth, inasmuch as it is the earth which produces everything which is of use for life, whether it be the life of mankind or of any other animal; since God has appointed the situation in the centre for this plant, and the centre of the universe is the earth. There are others who assert that what is meant by the tree of life is the centre between the seven circles of heaven; but some affirm that it is the sun which is meant, as that is nearly in the centre, between the different planets, and is likewise the cause of the four seasons, and since it is owing to him that every thing which exists is called into existence. Others again understand by the tree of life the direction of the soul, for this it is which renders the sense nervous and solid, so as to produce actions corresponding to its nature, and to the community of the parts of the body. But whatever is in the middle is in a manner the primary cause and beginning of things, like the leader of a chorus. But still, the best and wisest authorities have considered that by the tree of life is indicated the best of all the virtues of man, piety, by which alone the mind attains to immortality.
Ten entities are considered truly “alive.” 1. The Holy Blessed One, as it says (Jeremiah 10:10), “The Eternal is truly God; He is a living God.” 2. The Torah is called a Living Torah, as it says (Proverbs 3:18), “It is a Tree of Life for those who hold fast to it, and all its supporters are happy.” 3. Israel are called Alive, as it says (Deuteronomy 4:41), “And you, who cling to the Eternal your God, you are all alive today.” 4. A righteous person is called Life, as it says (Proverbs 11:30), “The fruit of the righteous is the Tree of Life.” 5. The Garden of Eden is called Living, ([as it says (Psalms 116:9), “I will walk before the Eternal in the land of the living.” 6. One of the trees in the Garden was called the Tree of Life,]) as it says (Genesis 2:9), “and the Tree of Life in the midst of the Garden. 7. The Land of Israel is called the Land of the Living, as it says (Ezekiel 26:20), “I will place radiance in the land of the living.” (Jerusalem is called Living, as it says [Psalms 116:9)], “I will walk before the Eternal in the land of the living.”) 8. Acts of kindness are called Life, as it says (Psalms 63:4), “For Your kindness is better than life; my lips will praise You.” 9. A wise person is called Life, as it says (Proverbs 13:14), “The Torah of the wise is the source of life.” 10. Water is called Living, as it says (Zechariah 14:8), “On that day, living waters will come forth from Jerusalem.”
She is a tree of life to those who grasp her, And whoever holds on to her is happy.
Adonoy Elohim made grow out of the soil every tree that is pleasant to look at, and good for [producing] food; the Tree of Life in the middle of the Garden, and the Tree (of) [from which the fruit if eaten gives] Knowledge [of what is] good and evil.
And the tree of knowledge, of which any one who ate would distinguish between good and evil.
And the Lord God made to grow from the ground every tree that was desirable to behold and good to eat, and the tree of life in the midst of the garden, whose height was a journey of five hundred years, and the tree of whose fruit they who ate would distinguish between good and evil.
| וְנָהָר֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן וּמִשָּׁם֙ יִפָּרֵ֔ד וְהָיָ֖ה לְאַרְבָּעָ֥ה רָאשִֽׁים׃ | 10 | A river issues from Eden to water the garden, and it then divides and becomes four branches. |
Another approach to the last paragraph. it is the duty of every Jew to serve his Creator at all times from feelings of awe and fear and to look at fellow Jews with a benevolent attitude, interpreting actions that appear inappropriate in a favourable light, and not to harm any fellow Jew; the first step in serving G’d is always based on fear, awe. Man’s awe when serving G’d results in a mixture of awe and satisfaction, pleasure. Moses had attained this level of possessing wisdom while at the same time remaining in awe of the Creator, as we know from psalms 111,10 ראשית חכמה יראת ה', “all wisdom has its beginning in a feeling of awe and respect of G’d,” and is therefore symbolic of יראה, while Aaron’s name contains the letters נהר א, i.e. the letter אלף of the word יראה, and the letters spelling “water” in the sense of a blissful stream, providing irrigation, the first such water that we find in Genesis 2,10 i.e. ונהר יוצא מעדן, “and a river originated from Eden, and irrigated, etc.” Awe and fear lead to satisfaction תענוג. Seeing that the term יראה, awe, cannot be an attribute of the Creator, and תענוג, the feeling of pleasurable satisfaction preceded the dispensation by G’d of His largesse to Israel, (the process being comparable to what our sages meant when they said that “the cow is more intent of nursing the calf than the calf is consciously looking for its mother’s milk,”) when it comes to the results of Moses and Aaron intervening in the process of preparing Pharaoh to release the Israelites, Moses is mentioned first when the Torah writes: הם המדברים אל פרעה מלך מצרים להוציא את בני ישראל ממצרים, “they were the ones speaking to Pharaoh to permit the Children of Israel to leave Egypt.”[By mentioning Aaron last, the Torah associated him with the execution directly; he was mentioned immediately before the word להוציא, “to release,” i.e. the type of largesse about to be dispensed by G’d to the Jewish people. Ed.]. I have heard in the name of my revered teacher Rabbi Dov Baer from Mezerich that he explained Proverbs 10,1 בן חכם משמח אב, “a wise son brings joy to his father,” as Solomon paraphrasing the relationship between Jews loyal to Torah and their Father in heaven. When a Jew serves his Father in heaven he causes Him satisfaction and joy. Similarly, when someone makes complimentary remarks about fellow Jews, G’d also derives pleasure from such compliments. We are not to serve G’d for selfish reasons at all, such as the reward we have been promised for doing this. We must strive to provide G’d with satisfaction from our service to Him. This is so although there are a few benedictions in the 19 benedictions of the amidah, the central prayer, in which we ask for something for ourselves, such as intelligence to serve G’d properly, the ability to repent our sins, and a cure for our diseases. Seeing that G’d derives pleasure from our prayers, even these benedictions in which we turn to Him for help, also give Him pleasure. G’d derives pleasure from the very fact that we, His people, enjoy our existence on earth. This is what the sages had in mind when they responded to the question (Bereshit Rabbah 3,4) ,מהיכן נבראת האורה “from where did the light in which G’d garbed Himself originate?” The word for “light” in that Midrash is אורה as opposed to אור, the light G’d had created on the first day (Genesis 1,3) [There the word for “light” was in the masculine mode, whereas in the Midrash it is in the feminine mode, reminding us that it was something passive, received. Ed.] The answer given by Rabbi Shmuel ben Nachman in that Midrash is that it originates from the site on which the Holy Temple was built. The Talmud, pursuing this subject also asked whence the light originated from. [I have not been able to authenticate what follows, supposedly in the Talmud. Ed.] The Talmud wonders whence the light in which G’d drapes Himself originates. Seeing that the word אורה used for “light,” is in the feminine mode it must have been created at some time, having been the recipient of input from another source. Seeing that man needs to serve the Lord for the sake of providing Him with pleasurable satisfaction, תענוג, as opposed to our receiving blessings and material benefits in the earthly part of the universe, the question is logical. The answer given in the Talmud to the question posed is that G’d derives pleasure from man’s service which enables Him to dispense His largesse to man. He even enjoys prayer when it is offered as a means to secure this largesse. The reason He does so is because the very fact that He has reason to dispense this largesse is a source of satisfaction for Him.
Another approach to the allegory of: “river, garden, and ‘Eden.’” It is well known that every Jew is obligated to acquire and maintain good character traits and to make them second nature. By doing so he provides G’d with satisfaction. When serving his Creator by personifying these positive virtues, he enables the Creator to ”boast” of His creatures, [as for instance we find when G’d “boasted” to Satan about the piety of Job. (Job 1,8) Ed.] These “virtues” are described in Avot 2,1 as ”in the eyes of his peers.” The author of the mishnah, Rabbi Yehudah hanassi, uses the expression תפארת לעושיה, to describe that man’s Creator can use this as “boasting” or justifying His having created the human species. When reading these words superficially we must wonder why G’d is interested i.e. in “need” of our actions, seeing He has myriads of angels ready to do His bidding. However, the very fact that His people, the Jewish people, who have been assigned the “lower” portion of the universe as their habitat with all the disadvantages that are prevalent in that region, distinguish themselves by their loyal service to Him nonetheless, is something extraordinary, that cannot be compared with angels. This is what Rabbi Yehudah hanassi had in mind when he described loyal service to G’d by His free-willed creature, man, as being תפארת לו מן האדם, “something glorious for Him performed by man.” G’d certainly has reason to “boast” about such devotion when telling Satan that in spite of his activities as seducer and spoiler, there are people who have not been deterred in their loyalty to Their Creator. Genesis 2,10-14 describes this whole process of man being encouraged by G’d to develop the appropriate virtues and how having acquired them his Creator derives great satisfaction from that. The simile used by the Torah of describing man’s watering G’d’s “garden” read: “worlds,” as something that He takes pride in, is therefore a well chosen euphemism.
“He took”—from where did He take him? He took him from his four elements…. When a person repents and engages in Torah study, the Blessed Holy One takes him from there. Concerning this it is said: “from there it splits off” (Genesis 2:10). He separates his soul from their temptations… to tend [the Garden] through the positive commandments and to guard it with the prohibitive commandments…. If he violates the Torah, he drinks from the bitterness of the Tree of Evil, which is the Evil Inclination. … But if he repents, it is said of him: “God showed him a tree”—the Tree of Life—through which “the water turned sweet” (ibid. 15:25). This is Moshe-Mashiach, of whom it is said: “with the mateh (staff) of God in my hand” (ibid. 17:9). MaTeh is MeTat, from whom comes life and also death.
And this is as it is written, “A river flows from Eden to water the garden. And from there it separates, becoming four tributaries” (Genesis 2:10).
The tzaddik is the concept of the simple element, from which all the four elements are derived, as in “Now a river issues out of Eden to water the garden and from there separates into four heads” (Genesis 2:10). “Now a river issues out of Eden” corresponds to “the tzaddik is the foundation of the world,” the simple element. “From there it separates”—which refers to the four elements, the concept of “four heads.” It follows, that they all stem from the tzaddik. Therefore, if he punishes someone, it will harm the tzaddik himself. Hence, “Punishment is not good also for the tzaddik.”
And the main thing is that he examines himself. This is as was explained above (Lesson #66), that [a person comes to introspection] by getting close to a true tzaddik. For he is the concept of “the tzaddik is the yesod (foundation) of the world,” the simple yesod (element) from which the four elements derive, as in “Now a river issues out of Eden to water the garden and from there separates into four heads” (Genesis 2:10). “Now a river issues out of Eden” is the concept of “the tzaddik is the yesod of the world,” the simple yesod, “and from there it separates into four heads,” i.e., the four yesodot, which derive from the tzaddik. Thus, when a person gets close to him, it is right that it lead him to introspection, to see where he stands in the various facets of his character. This is because all the character traits stem from the four elements, as is known. And the four elements derive from the tzaddik.
The rectification for this is brought about through the concept of voice. For the voice waters the garden in which all the scents and fears grow, as in “A river issues from Eden to water the garden” (Genesis 2:10). “A river issues from Eden” alludes to the voice, as in “the rivers raise up their voice” (Psalms 93:3). And this is the concept of “I heard Your voice in the garden and I was afraid” (Genesis 3:10). It is this voice watering the garden that causes all the scents/fear of God—i.e., sustenance for the soul—to grow there.
Proper Rebuke Elicits a Person’s Spiritual Fragrance / Proper Awareness Shields a Person Against Lust / A Spiritually Powerful Person Causes the Side of Evil to Disgorge Holiness / We Must Seek a Teacher Who Possesses Something of the Power of Prophecy / Prophecy Purifies the Imagination, Making Faith Possible Rebuke is a wonderful thing. When a Jew sees that someone else is behaving improperly, he is obligated to correct him. However, not everyone is capable of delivering rebuke properly. In such cases, the rebuke will not help. To the contrary, it will be harmful. A person’s evil deeds and traits exude a foul odor, and improper rebuke intensifies that odor. That weakens the soul of the wrongdoer. Worlds depend on a person’s soul. When his soul weakens, those worlds cease to receive their sustenance. But when a person gives rebuke in a worthy fashion, he grants the soul of the person receiving his rebuke a pleasant fragrance. That fragrance constitutes the soul’s food and sustenance. Such a rebuke corresponds to Moses’ rebuke of the Jewish people after the sin of the golden calf, which granted them a pleasant fragrance. The voice of proper rebuke corresponds to the river that emerged from Eden to water the Garden of Eden (Genesis 2:10). This garden is the realm where pleasant fragrances and the fear of God grow. The voice of proper rebuke corresponds to the melody of messianic times, a fourfold melody that will remake the world. When a person delivers proper rebuke, he draws down threads of kindness. These threads combine to create the seventy-two strings of the musical instrument that will play this fourfold song. A person attains that voice — the ability to deliver proper rebuke — when he prays for God’s compassion. That compassion is associated with an expanded awareness. Until then, at times the Side of Evil diverts the energy of compassion to itself so that God’s compassion to us is diminished. Then, even the little compassion that does remain is degraded and tainted by the dynamic of cruelty. And when proper awareness is diminished, it leads to lust. Conversely, when a person’s awareness is whole, it shields him against lust. (More specifically, there are three areas of awareness, each of which draws down a specific type of compassion and serves as a barrier against lust.) When compassion and the mind are damaged, and the blemish of lust exists, a person cannot pray and plead for compassion. Then prayer enters into the realm of judgment, where the Side of Evil swallows it. This situation can be rectified by a spiritually powerful person who is able to pray purposefully on the level of judgment. When he does so, the Side of Evil attempts to swallow his prayer. However, that prayer gets stuck in its throat and the Side of Evil must disgorge it along with all of the holy awareness, compassion and prayer that it had previously swallowed. Moreover, it must even disgorge its own life force. This is the dynamic that occurs on Rosh HaShanah, the Day of Judgment, when prayer is in the realm of judgment. At that time, we extract life force from the Side of Evil. Then the holy awareness that it had swallowed up is restored to us. Also, when prayer gets stuck in the throat of the Side of Evil, non-Jews convert to Judaism. They had been part of the Side of Evil, which now disgorges them, and they return to holiness. The creation of converts increases God’s glory, which is the source of prophecy. When prophecy spreads, the faculty of imagination is purified. And when the faculty of imagination is purified, true faith is rectified. This is because faith depends on imagination. Faith operates where understanding ceases. One does not know but only imagines — and there one requires faith. A true leader possesses something of the spirit of prophecy beyond that found in the masses. That is what makes him worthy of being a leader. We must seek such a leader, calling out to God to help us find him. Because such a leader possesses this spirit of prophecy, the power of imagination of all those who follow him is strengthened. Thus, their holy faith is also strengthened. Via faith, the world will be renewed in the messianic future. Then the dynamics of lovingkindness will blend together. At that time, when people’s awareness will grow, there will be no damage or cruelty, for their expanded awareness will cause compassion to spread. At that time, the world will not function in accordance with nature, but solely in accordance with wondrous providence. The entire world will partake of the quality of the Land of Israel. The essence of the holiness of the Land of Israel is that God’s providence is always present. In the messianic future, it will be universally clear that God created everything. At present, there is a melody of nature. In the future, there will be a new song of wonders, of providence, of lovingkindness. And we attain that via prayer. This corresponds to the lungs. When the lungs are in proper balance, they possess all of these qualities. For the Seventh of Adar, the Hilula of Moses
AND A RIVER. Before man was created the river watered the garden on all sides.
[HEADS.] The alef in the word roshim (heads) is a root letter. (However, it is silent. There are times when the alef is not a root letter, e.g., the tillage of the poor (rashim) (Prov. 13:23). The alef of rashim (the poor) is not part of the word’s stem (Filwarg).) In marashotekhem (headtires) (According to Weiser. For other readings and the problems inherent in them see Filwarg.) (Jer. 13:18) the alef is enunciated. The meaning of marashotekhem is your headtires.
יפרד "will break up" There are 2 separate teachings in Tanakh "but a poor man is parted from his fellow [by his poverty] (Prov. 19:4)." When the first man became deficient in unleavened bread, he was separated from the garden.
ונהר יוצא מעדן להשקות את הגן, Adam, who had been placed in the garden, had also been instructed to tend it and protect it from intruders, and without water he could not perform the work he had been instructed to perform. However, the Torah attests that Adam did not also have to irrigate the soil; this was accomplished by an external; source of water originating in Eden and flowing through the garden.
ומשם יפרד, having flown through the garden and irrigated its plants, this river would exit and its course would break up into four main streams. Each of its new river beds would still have enough water to qualify for even the tributaries to be called “stream,” נהר. [the word “tributary” as I have used it, is the reverse of its usual meaning, as it is normally applied to smaller rivers joining a larger stream. Ed.]
ראשים, this means “parts, offshoots.” Each “tributary” would be an independent stream, eventually branching out into minor rivers.
- 14. Man hat diese vier Ströme vielfach gesucht und sind sie zum Teil bekannt, wie insbesondere חדקל und פרה, die man entschieden für den Tigris und Euphrat hält. (Der Tigris fließt übrigens im Westen von Assyrien.) Man hat an dieser geographischen Beschreibung Anstand genommen, weil man sie als die eines, in vier Arme sich teilenden Stromes verstanden und einen solchen nicht gefunden. Man hat aber vielleicht übersehen, daß ראשים nicht Arme, sondern ganz geteilte Anfänge bedeutet. Es ist ursprünglich ein Strom. Außerhalb Edens aber, nachdem er den Garten getränkt, verliert er sich in die Erde und bricht an vier verschiedenen Stellen als vier getrennte Flüsse wieder vor. Innerhalb des Paradieses ist er Eine Quelle. Außerhalb erscheint er als vier gesonderte Quellen. Die Beschreibung weist übrigens auf zur Zeit der Übergabe der תורה völlig bekannte Flüsse und Gegenden hin. Es scheinen vier Gegenden genannt zu sein, die in ihrer Art die reichsten Produkte lieferten. Aller Reichtum und alle Fülle, die in diesen Ländern auseinander gelegt sind, fanden sich im Paradiese vereint. V 15. ויניחהו ist nicht einfach: hinsetzen, es liegt ihm immer der Begriff des Loslassens, Zulassens, Freigebens zu Grunde. Gott hatte ihn gebildet, und nachdem er gebildet, war er noch in Gottes Händen; Gott ließ ihn los, frei, vertraute ihn zum ersten Male sich selber an, und gab ihm das ג"ע zu bearbeiten und zu schützen. Auch wenn sich dem Menschen die Erde zum Paradiese gestaltet, soll er dies nur seiner treuen pflichtgemäßen Tätigkeit verdanken; nur daß in diesem Paradiese dieser Tätigkeit von reichstem, ungetrübtem Segen begegnet wird. Es ist jedoch zu bemerken, daß mit einer einzigen Ausnahme גן sonst immer maskulinum ist und so das Suffix femininum auffallen dürfte. Es findet sich jedoch eine Analogie dafür im Hohel. 4, 16 הפיחי גני. Vielleicht aber wäre dieses Suffix auf עדן zu beziehen, das als abstraktes Substantivum sehr wohl weiblichen Geschlechtes sein kann. Gott versetzte ihn in einen Garten der Wonne, der Glückseligkeit, dieser Glückseligkeit zu dienen und sie zu bewahren, durch treue Lösung seiner Aufgabe diesen glücklichen Zustand immer mehr zu erhöhen und zu erhalten. Würde ja auch ohnehin die עבודה und שמירה nicht nur die direkte Bearbeitung und Pflege des Bodens, sondern das ganze sittliche Verhalten des Menschen in pflichtgetreuem Erfüllen und Unterlassen mit umfassen, da ja, wie bereits früher angedeutet, in diesem sittlichen Verhalten des Menschen, in der pflichtgetreuen Verwendung des von der Natur Gespendeten, diese Natur selbst so die Förderung zu ihrer Bestimmung wie die Bedingung der Fortdauer ihres Gedeihens, — עבודה ושמירה — findet. So beziehen auch die Weisen diese Begriffe hier auf תורה ומצות somit auf die Gesamtaufgabe des Menschen.
ונהר יוצא מעדן, the Torah explains that Adam’s work did not entail anything strenuous, such as carrying pails of water, or such as getting wet in the rain.
A river emerged from Eden to water the garden; and from there it, the river, would part and would become four headwaters.
The flow of Chochmah of the thirty-two paths to lower beings He now explains how the two heads of Chochmah and Binah and the one that incorporates them, Da’at, spread from the brain of the thirty-two paths and into Zeir Anpin and other levels. He says that Chochmah of the thirty-two paths was engraved and produced a river, which is Binah that was extruded out of Chochmah due to the ascent of Malchut to Binah. Through that, it flows and gushes to water the garden, which is Malchut. Had it not left Chochmah, Malchut would not have had brains. This ascent of Malchut to Binah relates to the right column. It enters the head of Zeir Anpin, which becomes one brain. This is the brain of Chochmah to the right of the head of Zeir Anpin. From there it flows out throughout the body of Zeir Anpin and waters all the plants. This is the meaning of, “And a river went out of Eden to water the garden” (Bereshit 2:10). This explains the sequence of the emergence of the right side of the head of Zeir Anpin, which is Chochmah of the right. It is formed mainly by the ascent of Malchut to Binah and the extrusion of Binah outside Chochmah.
That river that flowed and went out, that is, Binah that comes out of Chochmah, as said, is called the world to come as it flows constantly and never ceases. It is the Eden of the righteous that will merit life in this world to come, which is Binah that returns to Chochmah called the lower Eden (as in section 70). It constantly waters the garden, that is, the male and the female, and does not cease. It says of it, “and like a spring of water, whose waters fail not” (Yeshayahu 58:11). This world to come was created by Yud, that is, by means of Chochmah called Yud. This is the meaning of, “And a river went out of Eden,” (Bereshit 2:10) that is, Binah that comes out of Chochmah called highest Eden; “to water the garden” (Ibid.), that is, to water the male and the female called Vav-Dalet. For fully spelled Yud comprises two letters, Vav-Dalet, that is, Yud-Vav-Dalet, as shall be explained.
As for this Ima, the wish of both Aba and Ima never stops; they emerge as one and dwell as one, never quitting each other or leaving each other. Hence it is written, “And a river went out of Eden” (Bereshit 2:10). “Went out” means constantly, never stopping. This is the meaning of the words, “like a spring of water, whose waters fail not” (Yeshayahu 58:11), and the words, “my beloved” referring to Ima; for they dwell in the goodwill of brotherhood and love, in complete unity. But here, in Malchut, she is called a bride. When the male, Zeir Anpin, approaches her to unite with her, she is a bride; that is, her ten Sfirot are rebuilt anew with brains and Netzach, Hod and Yesod for each coupling, because she comes a very bride.
Rabbi Aba said, when the holy luminary concluded this matter, the highest luminary raised his hands, wept and laughed. He said, my whole life I was anxious for this matter to reveal it; but now they do not give me permission. He grew stronger and sat up, his lips murmuring; and he bowed three time. No one could look in his direction, even more so at him. He said, Mouth, mouth, who is worthy of all this; may your fount flow and never stop. We read regarding you, “And a river went out of Eden,” and, “like a spring of water, whose waters fail not” (Yeshayahu 58:11).
...for these are the ones that perform the channeling... This is obvious, for the function of the Yesod is only as “a river coming out from Eden” (Genesis 2:10) – drawing the influence to the necessary place.
Furthermore, to merit the attribute of Tzadik one should give Tzedaka regularly, as explained in the Tikkunei Zohar (21st Correction) that it corrects the sign of the Brit, and so too one should fulfill the precept of taking delight in Shabbat, and this is what it says: 416. And also, the Shechinah, WHO IS MALCHUT, WHEN SHE IS PAIRED AND IS RECEIVING THE LIGHTS FROM ZEIR ANPIN, HER HUSBAND is called T’zdakah (Eng. ‘righteous’), and Has the Holy One, blessed be He, NAMELY ZEIR ANPIN WHO IS THE PROVIDER, is called Ba’al (lit. ‘the owner’) of the T’zdakah. And in exile, WHEN THERE IS NO PAIRING FOR ZEIR ANPIN AND NUKVA. She is poor, and Her children, WHO ARE YISRAEL, are poor, AND THE NATIONS ENSLAVE THEM. And the Holy One, blessed be He, NAMELY ZEIR ANPIN, so to speak is poor, when He is outside of His place. SINCE DUE TO THE LACK OF PAIRING DURING THE TIME OF EXILE, THERE IS A DEFICIENCY ALSO IN ZEIR ANPIN, BECAUSE THIS IS BLESSING ONLY WITH THE PAIRING OF ZEIR ANPIN AND NUKVA, AND MALCHUT IS THE PLACE OF ZEIR ANPIN. And because Her it is said, “Behold their valient ones cry without” (Yeshayah 33:7). 417. HE ASKS, And in which place DOES THE BLEMISH CAUSE THAT ZEIR ANPIN IS CALLED poor and MALCHUT is called poor. AND ANSWER, At the Righteous who is called Covenant, NAMELY YESOD, And because Yisrael sinned AND BLEMISHED IT, IN YESOD, below, IN THIS WORLD. He, NAMELY YESOD OF ZEIR ANPIN IS, “The river shall be drained dry” (Yeshayah 19:5), during the first and second Temples. And the Shechinah, WHICH IS MALCHUT, is dry and arid. Because they caused the upper waters, THE PROVISION, should depart from it, FROM YESOD that is called, “A RIVER EMERGING FROM ADEN” (Beresheet 2:10). And the Shechinah, WHICH IS MALCHUT, remained dry. This is what is written, “Let the waters that are under the heavens gather to one place, and let the dry land appear” (Beresheet 1:9). 418. And everyone who does charity with the poor causes that river, MEANING ZEIR ANPIN, to draw the sustenance from Eden, that is the supernal mother, MEANING BINAH FOR WHEN SHE IS RECEIVING CHOCHMAH CALLED ADEN, FOR ZEIR ANPIN WHO IS CALLED RIVER RECEIVES FROM HER “to water the garden” NAMELY MALCHUT, that is called Dalet BECAUSE SHE IS poor (Heb. dalah) and impoverished. And poor is the SECRET of Shabbat. For it has nothing except for what is prepared for it. And the one who fulfills in it Shabbat delight, MEANING THAT HE GIVES IT CHARITY HAPPILY, causes that poor one (Heb. Dalet) to be watered and IS CALLED garden, WHICH IS MALCHUT, and that pauper, YESOD OF ZEIR ANPIN becomes filled and is called river.
It also says in the Zohar in Va’etchanan: 120. While they were walking Rabbi Aba said, In the verse, “they have forsaken Me, the fountain of living waters, and have hewn them out cisterns…” (Yirmeyah 2:13), “they have forsaken Me” refers to he who is false to the sign of the holy imprint. How is he false to it? By placing it in the domain of another, as written, “and has married the daughter of a strange El” (Malachi 2:11), who are called broken cisterns. For the idol worshiping nations are called broken cisterns. 121. That of Yisrael, WHICH IS MALCHUT, is called a well, “the fountain of living waters.” This is the holy domain of the holy Faith, WHICH IS MALCHUT that is called a well of springs of clear water that comes out and pours from it, as written, “and streams from Lebanon” (Shir Hashirim 4:15), AND ALSO, “running waters out of your own well” (Mishlei 5:15), and, “a fountain of gardens, a well of living waters” (Shir Hashirim 4:15). The Other Side is called, “broken cisterns, that can hold no water” (Yirmeyah 2:13). 122. Come and see, the river that flows and comes out, WHICH IS YESOD, waters the whole garden, MALCHUT, and waters each and every place, as we explained, until it fills the place of the garden that is called a well of living water, WHICH IS YESOD OF MALCHUT, whence the higher and lower are nourished, as written, “and from thence it was parted…” (Beresheet 2:10). 123. None of the aspects of the left side are watered from that spring of gushing water, because they are from the aspect of the other nations and are called broken cisterns. Whoever is false to the holy imprint by that side cleaves to “broken cisterns, that can hold no water,” because it does not flow in there. Whoever merits to keep it deserves to be watered by the stream of the river in the World to Come and merits that the supernal well will be filled and blessings will be drawn above and below. Happy is he in this world and in the World to Come. Of this it is written, “and you shall be like a watered garden, and like a spring of water, whose waters fail not” (Yeshayah 58:11). 124. Woe to him who is false to the holy imprint, because he is false to the Supernal Name. Moreover, he causes that well, MALCHUT, not to be blessed. He is called, “he has brought out an evil name upon a virgin of Yisrael” (Devarim 22:19). “A virgin of Yisrael” is precise, THAT IS, MALCHUT THAT IS CALLED THE VIRGIN OF YISRAEL, BECAUSE SHE ALWAYS REVERTS TO BEING A VIRGIN.
This being so, these two Sefirot, Understanding-Binah and Kingship-Malchut, are aligned and correspond to each other. It is from the quality of Understanding-Binah that all blessings come to the quality of Kingship-Malchut. This secret is hinted in the verse, (Genesis 2:10) “A river-Nahar-נהר went out of Eden-עדן,” referring to the [river-Nahar-נהר] of Understanding-Binah which comes forth from the place of the Crown-Keter, through wisdom-Chochmah, which is called Desire-Ratzon, and the Understanding-Binah is called, “The expanse of the River-Rechovot HaNahar-רחובות הנהר.” (Genesis 36:37; Also see Shaar HaYichud of Rabbi DovBer of Lubavitch, also known as a Tract on Contemplation (Kuntres HaHitbonenut), Ch. 1 and on.) The verse continues, (Genesis 2:10) “to water the Garden-Gan-גן,” referring to the Sefirah of Kingship-Malchut, which receives every manner of beneficence and blessing that flows through the Sefirah of Understanding-Binah.
The verse then continues, (Genesis 2:10) “And from there it separates-Yipared-יפרד,” meaning that from the Sefirah of Kingship-Malchut down, all beneficence that is bestowed separates to sustain all the creatures according to the appropriate judgement. This is because until the Sefirah of Kingship-Malchut is the secret of HaShem’s-יהו״ה true unity, blessed is He, but from the quality of Kingship-Malchut down, is the secret of the world of separation-Olam HaPirud-עולם הפירוד. About this the verse continues, “And from there it separates and becomes four headwaters.” This refers to the secret of the four camps from which all the bundles of all creations separated, those above and those below, those in the angelic world, and corresponding to them, those in the heavens and celestial spheres, and correspondingly, those on earth. They all are included in the secret of the four headwaters, which shall soon be explained with HaShem’s-יהו״ה help, blessed is He.
Now, because this Sefirah is the World of Life, it is called the Coming World-Olam HaBa-עולם הבא. The reason is because it constantly draws its blessings forth and bestows its beneficence to the world every day, every hour, and every moment. This is as stated, (Genesis 2:10) “A river-Nahar-נהר issues out from Eden-עדן,” in which the word “issues out-Yotze-יוצא” [in the present tense] means constantly and unceasingly, as in the verse, (Isaiah 58:11) “Like an issuance of water-Motzeh Mayim-מוצא מים (a spring) whose waters never fail.” It therefore is called the Coming World-Olam HaBa-עולם הבא, since it constantly is flowing and coming-Ba Tamid-בא תמיד.
The mystery of The Fourth Letter of The Name-Ot Revee’eet Shel Shem-אות רביעית של שם, is the final letter Hey-ה of the Name HaShem-יהו״ה. This is the mystery of the final Sefirah called kingship-Malchut, which is the mystery of HaShem’s-יהו״ה unity, blessed is He. With it, you will build and establish the true unity of the Creator, HaShem-יהו״ה, blessed is He. Now, from the mystery of the final letter Hey-ה and below, is the matter of separation-Pirud-פירוד, as hinted in the verse, (Genesis 2:10) “A river went out of Eden-עדן to water the garden-Gan-גן and from there it separated-Yipared-יפרד and became four headwaters.” This refers to the matter of the four camps of the Indwelling Presence of HaShem-יהו"ה (Shechinah). (From Kingship-Malchut it is drawn to below and “divides into four headwaters,” which refers to the four camps of the Shechinah, which are the twelve tribes of the world of Creation (Briyah), that are divided into four camps of three tribes each. (Also see before, in Gate 1, as well as Zohar I 26b, and elsewhere.)) All this being so, you thus find that the Name HaShem-יהו״ה, blessed is He, includes all ten Sefirot in their proper order.
Everything below this is the world of division and separation. (That is, this title Lord-Adona”y-אדנ״י refers to the aspect of kingship-Malchut of the world of Emanation-Atzilut. The three worlds of Creation-Briyah, Formation-Yetzirah, and Action-Asiyah that are below it, are called the worlds of division and separation (Olam HaPirud).) This is the secret of the verse, (Genesis 2:10) “A river went out of Eden-עדן to water the garden-Gan-גן and from there it divided and became four heads.” These refer to the four encampments of the Indwelling Presence of HaShem-יהו"ה, the Shechinah-שכינה, that are below the Lord-Adona”y-אדנ"י, blessed is He, which is His last title in descending order.
This Sefirah is called Eden-עדן, meaning that it is the inception of the spreading forth of Thought-Machshavah-מחשבה from the source from which all the Sefirot were revealed from the Supernal Crown-Keter Elyon. This then, is the wellspring-Ma’ayan-מעיין and source from where all novel beings in existence are brought into existence by the revelation of the Sefirot from the Supernal Crown-Keter Elyon. The word “Eden-עדן” indicates a source from which something is drawn. This is the secret of the verse, (Genesis 2:10) “A river-Nahar-נהר went out of Eden-עדן,” indicating that the river-Nahar-נהר comes out of the source and wellspring-Ma’ayan-מעיין. (Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 1.) This then, is the meaning of “Eden-עדן,” as indicated by the matter of Sarah. When the source ceased from her and then returned, she said, (Genesis 18:12) “After I have withered, shall I again be rejuvenated-Ednah-עדנה,” meaning, “Shall the source be renewed for me?”
Now, it is important for a person to be zealous in fulfilling the three Shabbat meals, for they are the matter of the bond of unity that binds the Great Shabbat (Binah) with the day of Shabbat that we perform. When a Jew fulfills the three meals of Shabbat, it is as if he unifies HaShem-יהו"ה, blessed is He, in the matter of, (Zacharia 14:9) “HaShem-יהו"ה is One and His Name is One,” that is, in the matter of the three and the seven. Through this he merits salvation from three retributions. Now, of these three meals, the first corresponds to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י (Malchut) which unifies with the day of Shabbat, this being the matter of the unification of the seven. The second meal corresponds to HaShem-יהו"ה (Tiferet) and the third meal corresponds to the Sefirah of Understanding-Binah, which is bound to the matter of Eheyeh-אהי"ה (Keter). This is the matter of the unification of the three and is the matter of, (Isaiah 58:13) “You shall call Shabbat a delight-Oneg-ענג.” Now, the word delight-Oneg-ענ"ג is an acrostic of the three words Eden-עדן, Nahar-נהר and Gan-גן, which is the matter of (Genesis 2:10) “And a river-Nahar-נהר came out of Eden-עדן to water the Garden-גן.” This is the matter of true and complete unity, which is the matter of Eden-עדן, Nahar-נהר, Gan-גן. Thus, whosoever fulfills the three meals of Shabbat, it is as if he unifies the ten Sefirot in complete unity, in the matter of Adona”y-אדנ"י, HaShem-יהו"ה, Eheyeh-אהי"ה, all of which unify by means of the Living God-El Chai-א"ל חי (Yesod), both above and below. That is, it connects to Understanding-Binah above, which is the matter of bonding with Eheyeh-אהי"ה (Keter), in that Understanding-Binah bonds with Eheyeh-אהי"ה in the matter of the three upper Sefirot (Keter, Chochmah, Binah). It connects to Lordship-Adona”y-אדנ"י below (Malchut), which is the matter of the bond between the seven lower Sefirot. We thus find that Shabbat binds all the Sefirot, both above and below. Therefore, about Shabbat the Torah states both Remember-Zachor-זכור and Keep-Shamor-שמור.
The explanation is that Torah states, (Exodus 23:14) “Three pilgrimage festivals-Regalim-רגלים shall you celebrate for Me during the year,” and it also states, (Exodus 23:17) “Three times-Pe’amim-פעמים a year all your menfolk shall appear before the Lord, HaShem-יהו״ה.” Now, when Yehudah (יהודה) - who is the secret of the Shield of David-Magen David-מגן דוד, the matter of the fourth leg-Regel-רגל, and is the fourth son - was born, what did [his mother] Leah say? (Genesis 29:35) “This time-HaPa’am-הפעם I will praise HaShem-יהו״ה, and she therefore named him, Yehudah-יהודה.” Certainly, the word, “this time-HaPa’am-הפעם,” refers to the matter of the fourth time-Pa’am-פעם, this being the fourth pilgrimage festival-Regel-רגל and the fourth leg-Regel-רגל. She said, “I will praise-Odeh-אודה,” referring to “David, who inundated HaShem-יהו"ה with praise-Hoda’ah-הודאה and tributes.” (Talmud Bavli, Brachot 7b) The verse concludes, “Then she stopped giving birth,” meaning that until this point, is the [unified] position of the Sefirot, and from this point forward is the place of separation (Pirud). (That is, David is the quality of Kingship-Malchut of the world of Emanation (Atzilut), which is the World of Oneness-Olam HaAchdut-עולם האחדות, whereas after Kingship-Malchut of the world of Emanation (Atzilut) are the worlds of separation-Pirud. See Zohar I 155a.) When there is a bond between the quality of “Remember-Zachor-זכור” and the quality of “Keep-Shamor-שמור,” which are the Kingdom of the House of David-Malchut Beit David-מלכות בית דוד and David-דוד, then, (Genesis 2:10) “A river issues from Eden to water the garden, and from there it divides and becomes four headwaters.” (The river-Nahar-נהר refers to understanding-Binah which is called “the expanse of the river-Rechovot HaNahar-רחובות הנהר,” and it issues forth from Eden which refers to wisdom-Chochmah as it draws from the crown-Keter, to “water the garden-Gan-גן” refers to Kingship-Malchut. From Kingship-Malchut it is drawn below and “divides into four headwaters,” referring to the four camps of the Shechinah, which are the twelve tribes of the world of Creation (Briyah), that are divided into four camps of three tribes each. (Also see before in Gate 1, as well as Zohar I 26b, and elsewhere.))
RiNaH (joy) is an anagram of Ha-NeR (the-candle) – and it is an anagram of NaHaR (river) emerging from Eden. (Gen. 2:10) And what are they? The positive precepts and the negative precepts are of the numeric-value of: the letters of NaHaR written: NUN (נ) (106) HEi (ה) (6) ReYSh (ר) (501) total is 613 – and it is the candle that illuminates a person, and about this it is stated: ... in the destruction of the wicked there is joy (RiNaH) (Prov. 11:10) .
And anyone who performs charity to the impoverished, causes that river which is drawn from Eden, – which is Higher Mother – ... (Gen. 2:10) to irrigate the garden... which is the letter Dalet (ד) meaning poor (dalah) , impoverished.
When it was decreed that the wisdom of Egypt was lost, the Holy One, blessed be He, took the drops and threw them across the garden into the river of the Garden of Eden, as it is written, "And a river went out of Eden to water the garden" (Gen. 2:10). And when the drops, which remain in the garden, were taken from Egypt, wisdom was gone from Egypt. It separated into four other rivers, of which the most special was Pishon. Wisdom was thus lost in Egypt when the drops were taken from Egypt and left in the garden.
Rabbi Yitzchak said, But it is written, "and a river went out of Eden to water the garden," (Gen. 2:10). And this is the pillar upon which the world rests; it is the one that waters the garden. And the garden is irrigated by it and bears fruits (i.e. the souls of human beings). And all the fruits blossom in this world and they maintain of the world and maintain the Torah. Who are (these fruits)? They are the souls of the righteous, who are the fruit of the handiwork of the Holy One, blessed be He. Because of this, on each and every night, the souls of the righteous rise up (Gan Eden).
Come and behold: from the day the world was created, Noah was destined to be joined in union with and to enter the ark. And until they were joined as one, the world had not reached a fully stable condition. And as soon as this occurred, it is written: "From these was the whole earth overspread" (Gen. 9:19). What is meant by "overspread", נָפְצָה? These words are analogous to the verse: "and from thence the river parted" (Gen. 2:10) (meaning that spreading out is similar to the supernal ark, which is the secret of the Garden). For from that point in the text onward, we find the separation and diffusion of progeny into all quarters of the world. (After they were perfected in the ark, they were able to come forth and exist in the world of separation without being annihilated, as was the generation of the Great Flood). And all is one and one is like the other. Therefore "These are the generations of Noah." "These" specifically. Only Yesod (the foundation) of the world
Rabbi Elazar said that we have learned that whenever the term "These (Heb. אֵלֶּה)" appears, it always annuls something previously mentioned. Now, it is written in the portion of Beresheet, "And a river went out of Eden to water the garden; and from thence it was parted" (Gen. 2:10). This river (corresponding to Yesod) is drawn and comes out of Eden, (which is Chochmah), and enters the garden, (Malchut), to water it from the supernal waters and bring it pleasure, making it produce fruit and seed. This gives satisfaction to everyone. The garden is pleased which brings pleasure to the river. As it is written: "Because in it He rested" (Ibid. 3). And it is also written: "And He rested on the seventh day" (Ibid. 2) (He rested in the Garden that is Malchut). This is the secret of the matter, for it produces offspring, and no other Sefirah can produce any fruit.
And what is its wedding canopy? That is Eden; and that is the secret of, "There is a river that went out of Eden." Eden, that is the canopy that covers everything. "Rejoicing like a strong man": "Rejoicing," from the side of the primordial light, in which no judgment was found at all. "Like a strong man," from the side of Strength (Gevurah). And even though Strength is complete judgment, it is written, "like a strong man," and not, "a strong man" - since judgement is sweetened by kindness, and it is all taken together, with complete desire and will. And all of this is, "to run upon the path." It is as you would say (Isaiah 23:16), "who made a road through the sea," to water and complete the light of the moon in all of its sides; "and a path through mighty waters," to shine below.
"In the squares (Heb. rechovot)." What is the meaning of squares? This is the firmament where all the stars are shining. It is a spring "whose waters fail not" (Yeshayah 58:11), as it is written, "And a river went out of Eden to water the garden" (Beresheet 2:10). It is called 'Rechovot'. There "she utters her voice," the upper and the lower. And all is one.
"For He has founded it upon seas" (Tehilim 24:2). There are seven pillars on which the earth supports itself, and which are seven seas (the seven Sefirot). The Sea of Kineret (Galilee) rules over them. Rabbi Yehuda said, Do not say it rules over them, but the Sea of Kineret is filled from them, "And established it on the rivers"(Ibid.) Which rivers are being referred to? It is written, "The floods have lifted up, Hashem, the floods (lit. 'rivers') have lifted up their voice" (Tehilim 93:3), as written, "And a river went out from Eden to water the garden" (Beresheet 2:10). Therefore, "He established it on the rivers."
I created an animal in My world, but no man can bear providing its sustenance. Which is this? It is “the animals [behemot] of one thousand hills” (Psalms 50:10). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis: (In Vayikra Rabba 20:10, Rabbi Shimon ben Lakish is quoted as saying what the Rabbis say here.) Rabbi Yoḥanan said: It is one animal that lies on one thousand mountains, and one thousand mountains grow all kinds of food for it, as it is food for the righteous in the future, as it is stated: “The Sharon will be a pasture for flocks, and the Akhor Valley for the lying of cattle, [for My people, who sought Me]” (Isaiah 65:10). The Rabbis say: It is one animal that lies on one thousand mountains, and one thousand mountains grow animals each day and it eats. What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is it possible that there is an animal that eats an animal? (The Hebrew term behema, translated as animal, refers to animals that graze, not to animals that eat meat.) Rabbi Tanḥuma said: Great are the works of our God; how numerous are His works. From where does it drink? Rabbi Yehoshua ben Levi said: Everything that passes through the Jordan in six months, (Rabbi Yehoshua ben Levi emphasizes the word “exploits” as an indication that the animal does not swallow the entire river but only enough for six months.) it swallows in one gulp, as it is stated: “Behold, it can exploit a river, it need not rush; it is secure, even if the Jordan rushes into its mouth” (Job 40:23). The Rabbis say: Everything that passes through the Jordan in a year, (The Rabbis emphasize the word “rushes” as an indication that it swallows the entire river, which is sufficient for one year.) it swallows in one gulp, as it is stated: “It is secure, even if the Jordan rushes into its mouth,” and that is sufficient to wet its mouth. Rav Huna said in the name of Rav Yosef: It is not even sufficient to wet its mouth. From where does it drink? Rabbi Shimon ben Yoḥai taught: “And a river emerges from Eden” (Genesis 2:10), and its name is Yuval, as it is stated: “And by a stream [yuval] it will spread its roots” (Jeremiah 17:8), and it drinks from there. It is taught in the name of Rabbi Meir: “But ask animals now, and they will teach you, and birds of the heavens, and they will tell you” (Job 12:7). “Ask animals now” – this is the animal; “and the birds of the heavens” – this is “the large fowl of the field” (Psalms 50:11); “or converse with the earth, and it will teach you” (Job 12:8) – this is the Garden of Eden; “and the fish of the sea will relate to you” (Job 12:8) – this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).
“A garden in Eden” – Rabbi Yehuda and Rabbi Yosei, Rabbi Yehuda says: The garden is larger than Eden, as it is stated: “All the trees of Eden that were in God’s garden envied it” (Ezekiel 31:9), [and it is stated: “You were in Eden, of God’s garden” (Ezekiel 28:13)]. (The implication in both verses is that the place called Eden is located within the Garden.) Rabbi Yosei says: Eden is larger than the garden, as it is stated: “The Lord God planted a garden in Eden.” (Indicating that the garden is located within Eden.) It is written: “A river emerges from Eden to water the garden” (Genesis 2:10). According to the opinion of Rabbi Yosei, [this means that] from the runoff of a beit kor, a tarkav could be watered. (Tarkav and beit kor are units of area, tarkav being one-sixtieth of a beit kor. The verse is saying that the smaller garden was watered by the runoff from the much larger Eden.) According to the opinion of Rabbi Yehuda, it is like a spring that is situated in [the middle of] the garden and waters the entire garden. But Rabbi Yehuda adduces two verses, whereas Rabbi Yosei adduces only one verse. Rabbi Ḥanin of Tzippori said: The Holy One blessed be He illuminated the eyes of Rabbi Yosei and he found another verse that was decisive in addition to the first. Which is that? “He will render its wilderness like Eden and its desert like the garden of the Lord” (Isaiah 51:3). (It likens Eden to the wilderness of the Land of Israel, which is larger than its desert to which Eden is likened.)
“A river emerged from Eden to water the garden; and from there it parted and became four headwaters” (Genesis 2:10). “A river emerged from Eden to water the garden” – Rabbi Simon began: “You grant him power [titkefehu] forever, and he went; You alter his countenance and send him away” (Job 14:20) – the power [tokef] that the Holy One blessed be He gave to Adam the first man “forever” should have been for all time. “And he went” – because he forsook the directive of the Holy One blessed be He and went after the directive of the serpent, “You alter his countenance and send him away.” Rabbi Simon said: “Wisdom and might with Him” (Job 12:13) (Two verses later: “Behold, He halts the water and it dries; He releases it, and they overturn the earth” (Job 12:15).) – when he [Adam] was still innocent vis-a-vis his Creator, (Before having sinned, when he was “with Him.”) he could unleash the water of four riverheads with a single spade. (So great was his “wisdom and might.”) These are the four riverheads: “A river emerged from Eden to water the garden [and from there it parted and became four headwaters, etc.].”
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror, (Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22).) from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]” (Rashim can also mean rulers.) – these are the four kingdoms, (That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom.) which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda. (All these branches of Torah wisdom are to be found in the Land of Israel.) “And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire: (Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain.) In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur (See Isaiah 27:13, Zechariah 10:10.) because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh (See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh.) because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim] (See Isaiah 27:13.) because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera] (It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom.) and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac]. (Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39).) Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3). (This passage (Isaiah 63:1–6) refers to Edom.)
“The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it” (Genesis 2:15). “The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and bring them…” (Isaiah 14:2). Rabbi Neḥemya said: He enticed him, just as it says: “Take [keḥu] words (That is, words of persuasion.) with you and return to the Lord…” (Hosea 14:3). “And placed him [vayaniḥehu]” – Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: He granted him rest, and protected him and indulged him (Vayaniḥehu can also mean he gave him rest, protection or comfort.) with all the trees in the Garden of Eden. Rabbi Berekhya said: [He put him there] to grant him rest, protect him, and indulge him with all the trees in the Garden of Eden. (It was God’s intent when placing Adam in the garden to grant him all these things, but it did not actually come about due to Adam’s sin.) “Vayaniḥehu” – He gave him the mitzva of Shabbat, just as it says: “And He rested [vayanaḥ] on the seventh day” (Exodus 20:11). “To cultivate it [le’ovda]” – “six days you shall work [taavod]” (Exodus 20:9), “and to keep it” – “Keep the Shabbat day” (Deuteronomy 5:12). (“To cultivate it and to keep it” all refer to the precept of Shabbat – to work for six days and rest on the seventh.) Alternatively, “to cultivate it and to keep it” – this refers to sacrificial offerings, as it is stated: “You will serve [taavdun] God upon this mountain” (Exodus 3:12), and it is written [regarding the daily offering]: “You shall take care [tishmeru] to present it to Me at its appointed time” (Numbers 28:2).
R. Chiya b. Abba in the name of R. Jochanan said: "All that the prophets prophesied [concerning future glory] was only for a repentant sinner, but as for the perfectly righteous the glory will be No eye has seen, O God, beside Thee! (Is. 6-1, 3)." And this is in contradiction of what R. Abuhu said: "Where the repentant sinners stand the perfectly righteous are not permitted to stand, for it is said (Ib. 57, 19.) Peace, peace unto him that is afar off, and to him that is near. First to him who is afar off (repentant) and then to him who is near (righteous from the very beginning)." But R. Jochanan said: "What is meant by Afar off? He who was far from the 'very beginning* of a transgression; and Near to him, means he who was 'close to a transgression' but turned away therefrom." Further said R. Chiya b. Abba in the name of R. Jochanan: "The prophecy of all the prophets referred only to the period of Messiah, but as for the future world, No eye has witnessed. O God, beside Thee!" And this disagrees with Samuel; for Samuel said: "There will be no difference between this world and the future one except in the subjugation of the Exile, as it is said (Deu. 15, 11.) For the needy will not cease out of thy land." Further said R. Chiya b. Abba in the name of R. Jochanan: "The glorious future of which all the prophets prophesied is only for him who marries his daughter to a Talmid Chacham (Scholar), and for him who does business with a Talmid Chacham, and for him who bestows of his wealth upon a Talmid Chacham; but as to the scholars themselves, No eye has witnessed, O God, beside Thee! happy is he who waits (patiently) for it." What is meant by No eye has witnessed? R. Joshuah b. Levi said: "This refers to the wine preserved in its grapes since the six days of creation." R. Samuel b. Nachmeini said: "This refers to Eden which no eye ever saw. And if thou wilt ask, 'Where did Adam, the first man live?' It was only in the garden [of Eden]. And if thou wilt say that 'Garden' and 'Eden' are the same, it is therefore said (Gen. 2, 10.) And a river went out of Eden to water the garden [which shows that] 'Garden' and 'Eden' are two distinct places."
R. Chiya b. Aba, in the name of R. Jochanan said: "All the prophets have prophesied only for the Messianic period, but concerning the world to come, we read (Ib. 63, 3) "No eye has seen, O God, beside Thee." And he differs with Samuel, who says that there is no difference between this world and the days of the Messiah except the delivery of the nations from servitude. R. Chiya said further in the name of R. Jochanan: "The prophets prophesied only concerning repentant sinners, but concerning the perfect righteous, the passage says No eye has seen, O Lord, besides Thee." And he differs with R. Abahu, who said: "Where the repentant sinners stand, the perfectly righteous are not permitted to stand, for it is said (Is. 57, 19) "Peace, peace, to him that is afar off, and to him that is near; i.e., first, afar off, then, that is near. And what does afar off mean? Who previously was far off and now is near. And what does near mean? He who was near from the beginning to the end." R. Jochanan, however, said far off means one who was always far away from sin, and near means one who was near to sin, but now is far away. R. Chiya said again in the name of R. Jochanan: "The prophets prophesied only to him who marries his daughter to a scholar, to him who is in business with a scholar, and to him who benefited a scholar by his estate, but as to the scholars themselves, No eye has seen, O God, besides Thee." What does No eye has seen mean? R. Joshua b. Levi said: "This refers to the wine which is preserved in its grapes since the days of the creation." And Resh Laksh said: "This refers to the Eden which no eye has seen. And lest one ask where did Adam the First dwell then, Adam dwelt only in the garden. And lest one say that both are one and the same, therefore it is said (Gen. 2, 10) And a river went out of Eden to water the garden."
(Fol. 10) Our Rabbis were taught: "The land of Israel was created first of all and the rest of the world later; as it is said (Prov. 8, 26) While as yet he had not made the land and open fields." Our Rabbis were taught: "The land of Israel is watered first, and the rest of the world is being watered by the residue within the clouds. This may be likened unto a man who makes cheese; he uses what is edible, and leaves the refuse. "The land of Israel is watered by the Lord Himself, while the rest of the world is watered by a messenger; as it is said (Job 5, 10) Who giveth rain upon the surface the face of the fields." R. Joshua b. Levi, however, said that the entire world is of the earth, and sendeth out waters over watered by the drains of Eden; as it is said (Gen. 2, 10) And a river went out of Eden to water the garden and from there it was parted and became four principal streams. In a Baraitha we have been taught: "The sap of a field of the capacity of a Kur of seed is enough to water a field of the capacity of a Tarkab (one-sixtieth)."
Another interpretation (of Gen. 8:16): GO FORTH FROM THE ARK. This text is related (to Eccl. 8:2-3): I < SAY >: KEEP THE KING'S COMMAND, AND BECAUSE OF THE OATH OF GOD, < DO NOT BE DISMAYED >. (Tanh., Gen. 2:10; Lev. R. 33:6.) The Holy Spirit said to them: I made you swear that if a kingdom makes decrees over you, you shall not rebel against it in respect to anything which it has commanded concerning you. Rather, I < SAY >: KEEP THE KING'S COMMAND. However, if it commands you to abolish the Torah, the commandments and the Sabbath, do not obey them. I < SAY > KEEP THE KING'S COMMAND, in respect to anything which is necessary, but BECAUSE OF THE OATH OF GOD, DO NOT BE DISMAYED. LEAVE HIS PRESENCE; [DO NOT REMAIN IN SOMETHING EVIL]. Why? Because they will not separate you from the commandments, unless you deny the Holy One. Ergo: BECAUSE OF THE OATH OF GOD. And thus did Hananiah, Mishael, and Azariah do when Nebuchadnezzar set up the image. They said to him: What do you think? That when you cast us into the midst of a fiery furnace, the Holy One will not save us? Whether he saves or does not save us, we will not bow down to the image. Thus it is stated (in Dan. 3:17): IF OUR GOD WHOM WE SERVE IS ABLE TO SAVE US, HE SHALL SAVE US FROM THE BURNING FIERY FURNACE AND FROM YOUR HAND. O KING. It is also written after this (in vs. 18): BUT IF NOT, BE IT KNOWN TO YOU, O KING, THAT WE SHALL NOT SERVE YOUR GODS NOR PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP. Nebuchadnezzar said to them: Are you telling the truth? It is so stated (in vs. 14): IS IT TRUE, SHADRACH, MESHACH, < AND ABEDNEGO >? They said to him: WE DO NOT {CARE} [NEED] TO ANSWER YOU IN THIS MATTER. They said to him: With respect to whatever you may decree for us, crop taxes, (Lat.: annona.) imposts, poll taxes, we shall obey you; but with regard to denying the Holy One, we will not obey you. (Eccl. 8:2f.:) BECAUSE OF THE OATH OF GOD, DO NOT BE DISMAYED. LEAVE HIS PRESENCE. When he heard that from them, he began to be angry, as stated (in Dan. 3:19): THEN NEBUCHADNEZZAR WAS FILLED WITH RAGE. When they had heated the furnace, they threw them in bound. When they had descended into the midst of the furnace, they raised their eyes to the Holy One, Blessed Be He, and said: Sovereign of the Universe, you know that we have not trusted in our works but in your name. (Ps. 115:1:) NOT UNTO US, O LORD, NOT UNTO US, BUT UNTO YOUR NAME GIVE GLORY…. Behold now, this wicked man had assembled all the tongues, as stated (in Dan. 3:3): THEN WERE ASSEMBLED THE SATRAPS…. {(Ps. 115:2:) WHY SHOULD THE NATIONS SAY < WHERE NOW IS THEIR GOD > ?} Immediately the angels wanted to go down to free them. The Holy One said to them: Was it for your name that they descended (into the furnace)? For my name they descended, and I will descend to free them. Thus it is stated (in Ps. 146:7): [THE ONE WHO EXECUTES JUSTICE FOR THE OPPRESSED]…. THE LORD FREES THOSE WHO ARE BOUND. The Holy One freed them immediately, flooded the furnace, and raised them up. (Cf. Sanh. 92b (bar.), according to which the furnace was raised.) Then he leveled it (the furnace) to the ground, since it was deep. When the angel saw that, he said to them: Come out of there; for behold, the Holy One has freed you, performed miracles for you, and leveled the furnace to the ground. Come forth! They said to him: We are not coming forth without Nebuchadnezzar lest they say: They fled from the furnace. (Eccl. 8:2:) I < SAY >: KEEP THE KING'S COMMAND: With his permission we entered into here, and with his permission we are going forth. When Nebuchadnezzar came and saw them, he was astonished. He began crying out to them, as stated (in Dan. 3:26): HE SPOKE AND SAID: SHADRACH, MESHACH, AND ABEDNEGO, SERVANTS OF THE GREAT GOD [GET OUT AND COME]. "Get out and come up" is not written here, but GET OUT AND COME. Hence < one may conclude > that the furnace was leveled to the ground. They immediately said to the king: Now we will leave. Thus it is stated (ibid., cont.): THEN SHADRACH, MESHACH, AND ABEDNEGO CAME OUT [FROM THE MIDST OF THE FIRE]. From whom had they learned < what to do >? From Noah, who had entered the ark with the permission of the Holy One. Now it is stated (in Gen. 8:15-16): AND GOD SPOKE UNTO NOAH < … > GO FORTH FROM THE ARK. For when the earth had dried out and the ark had come to rest, as stated (in Gen. 8:4): SO THE ARK CAME TO REST, his sons said to him: Let us go out. He said to them: Heaven forbid! With the permission of the Holy One we entered, and with the permission of the Holy One we will leave. When the Holy One heard that, he immediately gave them permission, as stated (in Gen. 8:15-16): AND GOD SPOKE UNTO NOAH < … > GO FORTH FROM THE ARK.
(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2): (See above, Lev. 1:7.) All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’” (Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14.) Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food). (See also PR 16:1; Numb. R. 20:5; 21:16.) Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”] (See Numb. R. 21:18.) But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”
Perhaps thou wilt say: There was some other work (to be done) in the garden of Eden, (such as) to water the garden. But did not a river flow through and issue forth from Eden, and water the garden, as it is said, || "And a river went out of Eden to water the garden" (Gen. 2:10)?
2) "All that have fins and scales in the waters, in the seas, and in the rivers — those may you eat': "in the seas (yamim)": This is the Great Sea (the Mediterranean), as it is written (Bereshith 1:10): "And the (great) ingathering of the waters, He called yamim." "and in the nechalim": These are the rivers, as it is written (Bereshith 2:10): "And a river went out of Eden to water the garden." This tells me only of oceans and rivers, that flow (both) in the dry season and in the rainy season. Whence do I derive for inclusion other waters, and other rivers, that flow in the rainy season but not in the dry season, until you include water in holes? From (the repetition of) "in the waters" (Bereshith 11:8, Bereshith 11:9).
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities. (Their flourishing; alternatively, their oppression of Israel (Etz Yosef). ) That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda. (The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef). ) “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14). (He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” ) “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder. (Isaac’s blessing to Esau, who is considered the progenitor of Edom. ) Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son. (Israel is referred to as God’s son (see, e.g., Exodus 4:22). ) Alternatively, which flourished and multiplied and tormented His house. (The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. ) Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3). (The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom. ) Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest. (The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). ) When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid. “Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4). (Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written, (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? (The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. ) “And...will be doubled.” (He interprets the verse to mean that Edom will be double the triple-sword of the other three nations. ) Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity, (It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. ) so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet. (According to Megilla 9b, Arnevet was his wife.) “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse, (Deuteronomy 14:7.) and this in one verse. (In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). ) Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it: (They likened Edom to a pig.) Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform. (It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. ) There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He. (It pays lip service to the Holy One blessed be He.) Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11). “And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25). Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it. (The Babylonian Empire was replaced by the Persian-Median Empire. ) “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it. (The Medians were succeeded by the Greeks.) “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it. (The Greeks were succeeded by the Romans. ) “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
The reason that the oral Torah is called תורה שב-על פה, is that it occupies a place in the lower Merkavot, carriers of the Divine entourage. This is the meaning of Genesis 2,10 that "from there it would be separated." [These concepts are all based on the interpretation of the word מקדם in Genesis 2,8 as referring to something that had preceded the creation of the physical universe, as stated in Pessachim 54. Ed.] Seeing that the oral Torah does not have its origin in the secluded regions of the heavens, the domain in which G–d is in total יחוד, Unity, i.e. privacy, and seeing that the oral Torah is not part of that sanctuary in the heavens, it is called על פה, [something the function of which is to communicate its content to the outside. Ed.] This entire mystical concept is called תורה שבכתב ותורה שבעל פה. The mystical relationship between the two Torahs is described in the verse שני שדיך כשני עפרים תאומי צביה (Song of Songs 4,3) Rabbi Yannai in Pessikta de Rav Kahane on Exodus 12,1: "This month shall be the head of the months for you," comments that in the verse יונתי תמתי אחת היא לאמה, ("My dove is perfect, she is unique to her mother," [this translation does not reflect the interpretation we deal with here, of course, Ed.]) the word תמתי, is to be understood as תאומתי, my twin. Each of the twins, the oral as well as the written Torah, proclaims that it is no more important than its counterpart. Seeing the written Torah is essentially a book that is concealed, emanates from regions hidden from us, the oral Torah must elucidate the hidden meanings contained in the written Torah for us. By means of the "bride," i.e. the oral Torah, the mysteries of the luminaries in the higher world become accessible. One may view the function of the oral Torah as putting a seal on the written Torah, converting something potential into something actual. The חכם הרזים, i.e. G–d Himself, alluded to this when Solomon was inspired to say in Proverbs 31,23: "Her husband has become known in the gates" (public gatherings). He means that through her acts of kindness her husband has become esteemed. The אשת חיל, woman of valor, in that chapter is none other than the oral Torah, and her husband is the written Torah. The influence of the oral Torah on the written Torah is described here. Not only this, but the holiest name of G–d has been revealed to the world through these שערי צדק. In the Midrash of Rabbi Nechunyah ben Hakanah we are told in the name of Rabbi Rechumai that Torah is the light of Israel and its lamp. How can we reconcile this with what is written in Proverbs 6,23 that נר מצוה ותורה אור, "that the commandment is a lamp, whereas the Torah is light," and we conclude that נר, "lamp," refers to the oral Torah, whereas אור, "light," refers to the written Torah? Why does this Midrash reverse the relative importance of "light and lamp?" Let us explain this by means of a parable. A lamp is able to penetrate with its light to the furthest corner of any room inside a house. However, even the greatest light in the outside world cannot illuminate certain hidden corners inside a house that are covered by shade. The only way such corners can be lit up is if the light of a lamp shines upon those areas. Similarly with the oral Torah. Even though the oral Torah is only comparable to a "lamp" when compared to the great "light" of the written Torah, the written Torah needs that lamp in order to illuminate the hidden recesses that the light of the written Torah cannot reach. The "hidden recesses" referred to are certain queries that arise from the wording of the text." So far the comments of the Tolaat Yaakov.
At the end of every such seven year cycle, the earth produces ספיחים, spontaneous growth without your having either plowed or seeded. This is equivalent to the שבת שבתון concept. At the end of the chapter called מהות והנהגה, in Pardes Rimonim, the author explains that nowadays (since the expulsion from Eden) our sustenance is only the product of accretions, ספיחים, whereas when the world was perfect, i.e. when man resided in Eden, sustenance was the product of G–d's careful planning as described by the Torah in Genesis 2,10: "A river would issue from Eden to water the garden etc." This river no longer exists. This is why the Torah warned us not to harvest the grain that grows of itself, nor the grapes that grow by themselves. This type of grape alludes to the wine squeezed out by Eve out of the fruit of the tree of knowledge.
Pharaoh's dreams contain very significant allusions. Let me first quote what the Zohar (Sullam edition page 6) has to say on the subject. Commenting on "here there arose seven healthy and good-looking cows from the river and they grazed in the meadow" (41, 18), the words "from the river" are understood as referring to the source of all blessing in this world, the emanation יסוד. The word היאור is equated with the river emanating from גן עדן described in Genesis 2, 10. This "river" originates from the emanation בינה, and "irrigates" (spiritually) the emanation יסוד, the spiritual domain in which Joseph is at home. The message in the dream is that all of Egypt receives its blessings because of Joseph. The Zohar continues saying that that "river" dispenses its blessings in seven different directions, i.e the seven cows represent the seven recipients of the river's blessings. The seven recipients of the river's largesse all co-exist peacefully. This is an unusual phenomenon. We may compare the meaning of the number seven in the Book of Esther, where Esther is attended by "seven maid-servants, the ones she was entitled to have allocated to her by the palace" (Esther 2, 9). On the other hand, we find that the king had "seven men-servants (castrated), who attended to his personal needs" (Esther 1, 10).
כגן ה, “as if it were a garden planted by Hashem Himself, not unlike Egypt which was also irrigated by the river Nile. (Compare Genesis 2,10)
And we have explained at length the words of the sages of truth about this, who hinted to a great deal here with these numbers. And it is impossible to write more than a drop in the ocean about this, as these things are deep - that which the teacher mentioned the number ten first, and afterwards the number seven and afterwards the number four. They emerge from the supreme inner wisdom: For you have already known that the number ten is connected to the trait that is above the world - since 'God understands its way; He knows its place.' And the number seven is the six extremities and the Holy Chamber which is between them. And the number four corresponds to that which the verse stated (Genesis 2:10), "and from there it divides and becomes four branches." And all of these things are known with the supreme wisdom, so it is impossible to explain more. But behold one should understand these words in their truth, as one may not elaborate. Yet these things will be explained further, for all of the things are connected [and] testify about each other - as will be explained to you in the commentary. So place your eyes and your heart to [these] things.
The Mystical Meaning of the Four Cups of Wine The sages decreed that we should drink four cups of wine and that they should be consumed as a sacred act and not as an ordinary act of consumption. The Midrash teaches that the four cups are for the four expressions for redemption: "I will take you out of the burdens of Egypt...." There are many interpretations for these expressions. One interpretation is related to the prophecies that God gave to Abraham: “Your offspring shall be strangers;” “they shall be subjugated;” “they shall be afflicted for four hundred years” (Gen. 15:13) Each of these prophecies are more severe than the previous one.Your offspring shall be strangers: meaning that his descendents shall live as strangers in a foreign land. They will have no autonomy and will be live under the domination of others just as a strange is must live under the domination of his or her host. But they will not be subjugated to by their host. (One of the characteristics of exile is powerlessness. While we may not be subjugated to our hosts we also do not have the power and autonomy to choose our own destiny.) They shall be subjugated: Then they will become enslaved to their masters in Egypt but this will not be worse than the fate of any other slaves who must serve a masters. They shall be oppressed: This is the worst stage of all: they will be oppressed by their masters. It is not the way of masters to oppress their slaves. They are simply subjugated to them. Therefore, “oppressed” is the worst status of all. When God redeemed Israel, He fulfilled the promises that He made to Abraham in the order opposite the original promises. (Exodus 6: 6-7. Say, therefore, to the Israelite people: I am the LORD. 1. I will free you from the labors of the Egyptians (oppression) In Genesis (They shall be oppressed) 2. I will deliver you from their bondage. (slavery) In Genesis, They shall be subjugated 3. I will redeem you with an outstretched arm (status as outsiders) - In Genesis, Your offspring shall be strangers 4. I will take you to be My people, and I will be your God. (Redemption by establishing a relation with God)) First God promised, “I will take you out from the burdens of Egypt” that is, first God will free them from oppression. Afterwards, God said, “I will save you from slavery” meaning, then God will remove their status as slaves. Finally God promises, “I will redeem you” that is, he will remove them from living under the domination of another people, in a strange land. Regarding this act, God promised, “I will redeem you with an outstretched arm.” Once God has redeemed them from a foreign nation, they were still lacking a connection to the Holy One. Regarding this, God promises, “I will take you to be My people.” This is how we explain the four promises of redemption. In addition to explaining the redemption through the Passover symbols of pesach, matzah and maror, the sages added the four cups which represent a higher level of redemption than the Passover foods. There is a separation between eating and drinking. Eating is a more physical act. Drinking is more refined and anything that is more refined is more distant from the material. (Pesach, matzah and maror represent Israel’s liberation from physical slavery while the four cups of wine represent the inner spiritual process of redemption. The food is physical while the wine represents the spiritual.) This is especially true in the case of wine which is separate from the materiality and the coarseness of the grapes. Therefore drinking the four cups represent a higher level of redemption. When leaving Egypt, the Israelites were compared to an infant that enters the world. The four cups of wine symbolize the completion of this process of redemption. The infant that has already been born and have entered the physical world but its form is not quite complete and fitting yet. (This notion of the infant still being in formation would explain why, in Jewish law, one does not sit shiva for an infant that dies with the first thirty days of life. The Conservative movement has suggested today when still born infants are less common that parents should sit shiva during the first month, or if an infant is born still born.) This is a higher level of redemption because it must complete its formation. Yet if the wine represents the higher form of redemption, why doesn’t the Torah also contain a commandment to drink four cups of wine? This is not surprising. Physical liberation, represented by the food, was represents the outer aspect of the Exodus while wine was the spiritual redemption, through which the people of Israel connected to the Holy One. The four expressions: “I took you out,” “I saved you,” “I redeemed you,” and “I took you to be my people” represent the redemption as it went forth from God as a kind of divine order. They are represented by wine because the wine is hidden in the grapes, as the sages taught: yayin (wine) and sod (mystery) both have the gemartria, the numerical value, of seventy. “Where the wine goes in, mystery goes forth.” (Eruvin 65a) (The expression is frequently quoted in rabbinic medieval literature. It is close to the Latin, “in vino veritas,” but a lot more fun since the words yayin and sod have the same numerical value!) This is not just a play on words and numerical values. Rather, this is a truth about the essence of wine. The wine is the hidden essence which is found in the grapes. It represents the hidden mysteries of the universe since it is hidden in the wine "When a person drinks wine the mystery goes forth." The redemption comes from a higher world. It is a world of unity and simplicity. The world we live in is a world of plurality. That which comes from the upper world into this world is divided into a plurality of four parts which are the four expressions of redemption. These four are the four sides of existence which are connected to the four types of redemption. (The four “sides” of existence may represent the four elements of the created world: fire, air, water and earth. It may also be four dimensions of reality Maharal connects the four aspects of redemption with the four elements of creation…) This mystery is found in the story of the Garden of Eden. The Torah states, “A river issued from Eden to water the garden, and it then divides and becomes four branches…” (Gen. 2:10) From this passage we learn that all things that go forth from the exalted world (The Hebrew expression here is olam hanivdal, literally the separated world. It is the expression that Maharal uses for the spiritual world above. The upper world is unified when something enters the physical world, it becomes multiplied into many. The upper world is one while the lower world (this world) is complex and many parts)) just as the river flows from Eden to water the garden. When it enters the natural universe it becomes a plurality, which we refer to as the world of plurality. There is also a fifth cup of wine which is not obligatory. (The Talmud discusses whether there should be a fifth cup of wine at the seder.) Later the matter of the fifth cup will be explained, what its source is, and how it is still a commandment even though it is not obligatory to drink it. All of these cups are part of the process of redemption, and he exalted level that they are associated with. Eating matzah is not on the same spiritual level as the drinking of the four cups of wine. Whatever is on the highest spiritual level includes that which is below it, therefore, the cups of wine are associated with the meal: two before the meal and two after the meal. In this way the wine includes the Passover meal. Because the third cup of wine is associated with, “I shall redeem you with and outstretched arm,” and the fourth cup is, “I will take you to be My people,” the law is that one cannot drink in between the third and fourth cups of wine. These two steps are connected with one another: God redeemed Israel so that God could make them His nation and they could make God their God. This explains why we find that wherever the Exodus is mentioned in Scripture, Scripture continues with, “I am the Lord your God who took you out of the land of Egypt.” This explicitly suggests that the purpose of the Exodus was to create a relationship between God and Israel. That is why the Exodus is the foundation of faith. Similarly, the beginning of the Ten Commandments is, “I am the Lord your God who took you out of the land of Egypt…” There should be no separation between the redemption and the covenant with God to one who understands the mysteries of Torah…. There is another homiletical explanation that connects the four cups of wine with pesach, matzah and maror. These three symbols represent the fact that we were taken out of Egypt because of the merit of the ancestors. It was because of them that Israel was redeemed. The Passover offering represents Jacob. He is the chosen one of the forefathers. We are to bring a ‘pure sheep;’ Jacob is also called, “Israel is a scattered sheep.” (Jer. 50:17)… Thus we learn that Jacob is a sheep and like the offering we must strive to be a pure sheep. Isaac is compared to maror, the bitter herbs. He was bitter when he lost his eye sight. In the Midrash, it is stated that Isaac was the forefather who introduced suffering. He said to God, “Master of the Universe – is it proper that a person should die without having experienced suffering? As a result, if a person faces no suffering then he will ultimately face the attribute of judgement. By experiencing suffering now, he will not face judgment in the world to come. God answered Isaac, “By your life you have made a good claim! From your time on I shall begin doing this.” (The concept here is that by suffering in this life, we are exempted from some of the punishment – din – in the world to come.) While Isaac was still standing before God, God caused him to experience suffering, as it is stated, “When Isaac grew old, his eyes grew dim.” (Gen. 27:1) Abraham is compared to matzah. Abraham was set apart from the leaven that is found among the other nations just as unleavened bread is separated from the leaven. (In the Talmud “leaven” is a code word for the evil impulse.) Thus, the sages suggest in many Midrashim that pesach, matzah, and maror represent Abraham, Isaac and Jacob. The four cups of wine which are combined with these symbols represent the four matriarchs. As we have already said, the drinking of the wine is secondary to the eating. Since the pesach, matzah, and maror represent the merit of the patriarchs, the four cups of wine come to represent the merit of the matriarchs, since they are secondary to the men. (Referring to the women as secondary is troubling to us as moderns but not uncommon in the Maharal’s writings and in Kabbalah in general. He has already said above that the wine is more spiritual than the symbolic foods and that it then represents the spiritual journey from slavery to redemption.) It was through the merit of the matriarchs and the patriarchs together that Israel gained the merit to be redeemed from Egypt, as the sages said regarding the following verse, “The voice of my beloved! Behold he comes leaping upon the mountains and skipping upon the hills.” (Song 2:8) The Holy One said “If I judge Israel on their deeds, they would not be redeemed. But if I look at the merit of their ancestors then they are worthy of redemption, as it said, “Leaping upon the mountains – the word mountains refers to the forefathers, as is stated, “Hear O mountains, the Lords controversy and you strong foundations of the earth.” (Micah 6:2) (Foundations, eitanim, is a code word often used by the sages to refer to the patriarchs. Also, the word mountains, in Hebrew harim, is masculine, so he takes it as another reference to the patriarchs. Gevaot, hills, has a feminine suffix and so it must refer to the matriarchs.) According to this the reference to the hills refers to the matriarchs. These four cups, then, refer to the four mothers, as in the verse, “Your wife shall be like a fruitful vine.” (Ps. 128:3)
Because she was the mother of all the living (chai): If we will explain [it as], "the mother of all people, the expression, "living," is not exact; and is only man called living? Moreover, why did he call her this name after she ate from the tree of knowledge. Rather the explanation of, "all the living," is like that which the Rosh wrote (on Berakhot, Chapter 6, Paragraph 8) in explanation of the blessing, "Who blessed souls, etc. to give life with them to the soul of all the living" - that its meaning is that it is not the essence and necessity of man's life, but rather that which comes as a delight. And similar to this did we explain the meaning of, living, a few times earlier (on Genesis 2:10) - that its meaning is joy and the fulfillment of desire. And behold until the woman had human knowledge, she only wanted what was necessary to live, like a beast. Now that she attained human intellect, "she was" - the explanation of which is, she became - "the mother of all the living," [meaning] she brought forth all the delights of people. And because of that, she is called, "Chavah," and not, Chayah - since it is closer to the words of the reason: That is because most of the time, that delight changes into an obstacle and something that causes damage to people. And they said similarly to this in Bereshit Rabbah (20:11) - that it is [related] to the expression chiviya, meaning a snake that bites the heel.
Not only does each protagonist adopt and expound a philosophy different from that of the others, but each also draws on a distinctive source, so that the river flowing from the Eden of their wisdom divides into four separate founts (Genesis 2:10).
כנשר יעיר קנו, “Like an eagle arousing its nest;” Moses compares G’d’s attribute כבוד to the eagle, the king of the birds. Similarly, the attribute כבוד is perceived as the “king” of all the disembodied spirits. Just as the eagle takes its young, carrying them on top of its wings, guiding them to various places, so G’d alone, guides the Jewish people (in the desert). He did not employ the help or assistance of any other deity. We have a similar verse in Psalms 73,25: “Whom else do I have in heaven except You?” Assaph means that we rely neither on angels nor any other celestial forces but only on G’d directly. He goes on saying: “having You I want no one on earth.” Furthermore, elaborating on the comparison with the eagle, “just a the eagle renews itself from time to time, so Israel does renew itself from time to time.” The author cites Isaiah 40,31 יעלו אבר כנשרים as meaning that the eagle produces new wings from time to time. He quotes Psalms 103,5 as confirmation of the verse in Isaiah.
A Kabbalistic approach: The words זכור את יום השבת are a reminder that the Sabbath is the last emanation seeing that it completes the whole cycle of creation. It has been named כנסת ישראל. Our sages (Bereshit Rabbah 11,8) have illustrated this by saying that the Sabbath is the natural partner of the Jewish people (much as a woman is the natural partner of man). This is the reason we find the Sabbath referred to in much of aggadic literature as Matrona, “a lady of stature.” We find the following in Vayikra Rabbah 27,10: “The reason the Torah legislates that no animal may be offered up as a sacrifice until it is at least seven days old (Leviticus 22,27) is because it must first have seen the face of the Matrona. The Midrash means that an animal which has not experienced at least one Sabbath on earth must not be slaughtered as an offering. Even the life of an animal would not have been worth living unless it had experienced at least one Sabbath. The Sabbath is also known as ברית, covenant. Just as the circumcision and the rainbow are described by the Torah as ברית, so is the Sabbath (compare Genesis 9,12--Genesis 17,10--Exodus 31,16). The reason the Torah writes here זכור, “to remember” is a reference to a specific Sabbath, i.e. the Sabbath known as שבת הגדול, the emanation יסוד, from which all the 248 positive commandments emanate. The numerical value of the letters in the word זכור plus the acrostic formed by the first letters in the words יום השבת total 248. When the Torah writes שמור את יום השבת in the second version of the Ten Commandments in Deut. 5,12, the word שמור is a reference to the מקדש, Sanctuary, aspect of the Sabbath. This is the emanation כבוד from which the 365 negative commandments are derived. They are the ones that also all women are obligated to fulfill. This is the mystical dimension of the verse את שבתותי תשמורו ומקדשי תיראו, “you shall observe My Sabbath days and My Sanctuary you shall revere” (Leviticus 26,2) [the plural My Sabbaths refers to the שבת הגדול and to the Sabbath called מקדש.] This is why the prophet warns (Jeremiah 17,24) “not to perform any kind of work on it.” The word בה “on it,” in that verse is read one way and spelled another, i.e. it is both בו and בה, i.e. masculine and feminine. When the Torah writes in verse 10 of our chapter ויום השביעי שבת לה' אלו-היך, “and the seventh day is a Sabbath for the Lord your G’d,” the meaning is that “the Sabbath is on the seventh day because the seventh day is the foundation (יסוד) of the universe the seventh emanation the one wherein the Sabbath (the concept of the Sabbath) is located.” Our sages referred to this as הכל בכל, “for that which comprises everything (כל) is contained within the emanation known as כל, respectively יסוד. The two emanations יסוד and מלכות are inseparably linked to one another. [Remember we had explained that the seventh day as such represents the seventh emanation (from תפארת down) i.e. מלכות. If the concept of Sabbath is contained in the emanation יסוד, it follows that the two are linked together. Ed] We find verses which confirm this in Exodus 31,15: וביום השביעי שבת שבתון קודש לה', “and on the seventh day, which is the Sabbath, the Sabbath of Sabbaths, it is holy to Hashem.” The verse following the above states לעשות את יום השבת ברית עולם, “to make the Sabbath-day into an eternal covenant.” The verse refers to the seventh day which is the foundation of the universe שבת שבתון קודש לה'. At the same time the Sabbath which receives its input from that שבת שבתון is called ברית. Having appreciated all this there is no longer any reason to wonder why the sages called the benediction we recite over the wine on the Sabbath by day קדושא רבא, “the great sanctification,” (Pesachim 106) a description which has not been applied to the Kiddush we recite on the evening after the Sabbath has commenced. The Kiddush recited by day corresponds to the זכור element of the Sabbath whereas the Kiddush we recite at night corresponds to the שמור element of the Sabbath. Day is usually associated with זכור something denoting activity, whereas night is associated with שמור, something denoting passivity. Considering all we have said above it is clear why the prophet considers the Sabbath a delight and called it such (Isaiah 58,13) “and you shall call the Sabbath a delight.” It is a delight for the souls. David confirmed this in Psalms 42,3 when he exclaimed צמאה נפשי לאלו-הים א-ל חי, “my soul thirsted after the living G’d.” Every creature thirst (yearns) after its origin, its roots, the place it will eventually return to. The place in question is the river which irrigates Gan Eden, the foundation of the Sabbath and its root. The word ענג, delight, is an acrostic formed by the words עדן, נהר, גן. We base all this on Genesis 2,10 ונהר יוצא מעדן להשקות את הגן “and a river emerges from Eden to irrigate the garden.” This is why the Sabbath is called ענג, as it is a delight both for the celestial beings as well as for the terrestrial people on earth.
A Kabbalistic approach: When Moses asked: “please show me Your ways,” he meant “the paths of goodness by means of which you G’d guide and govern Your universe. It is the means by which You become known.” These are the paths of righteousness and kindness, the mark of the righteous person who is the foundation of the earth. Of such a righteous person David said in Psalms 145,17: “the Lord is righteous in all His ways.” These ways which Moses requested are the same as the ones described by Solomon as the ones which he considered beyond his ability to understand when he wrote: in Proverbs 30,18-19: “three things are beyond me, and four I do not know. The way an eagle flies in the sky, the way of a serpent over a rock, how a ship makes its way across the seas, and the way of a man with a virgin.” Solomon meant that the activity of the Just in this world which is described as “the foundation of the earth” is beyond his ability to understand. This is why he included in the random examples he chose both activities in the air, on the water, and activities performed by man. These three realms comprise the totality of the terrestrial universe. The birds roam the atmosphere; the free-roaming beasts roam the earth, the dust; the people traveling in ships roam the waters, and the human species comprised of males and females are what are meant by “the way of a man with a virgin.” Whereas Solomon understood these phenomena, what he did not understand was what is meant by the “activity of the righteous, the Just.” Moses sought clarification of the very thing Solomon failed to understand. [If I understand this correctly, both Moses and Solomon failed to understand how the activity of the Just is responsible for the continued existence of the universe so that it is termed “the foundation of the world.” Ed.] Moses said ואדעך, “so that I will know You,” meaning “so that I can properly appreciate Your uniqueness.” למען אמצא חן בעיניך, “in order that I may find favour in Your eyes.” This teaches us that a person who properly appreciates the unity and uniqueness of the Lord will find favour in His eyes. וראה כי עמך הגוי הזה, “and see that this nation is truly Your people.” He meant that seeing he was in charge of leading this people, G’d’s people, it was imperative that G’d should grant him these insights in order for him to discharge his duties optimally. When G’d responded by saying פני ילכו, this was a reference to the angel Mattatron who is the instrument by means of which the Lord is known throughout the universe for the marvelous and sometimes dreadful events which He orchestrates. Observing these phenomena set in motion by this angel is what was meant in Exodus 14,31 when the Torah wrote: “Israel saw the great hand which the Lord had employed against Egypt, and the people were afraid and they believed in the Lord.” The words והניחותי לך, “I will give you rest,” are derived from the word נחת רוח, “peace of mind.” G’d told Moses that he should not worry that He, G’d, would apply the yardstick of the attribute of Justice in its full measure when relating to the Jewish people but only what is known as the attribute of Justice in its diminished form. This form of the attribute of Justice co-opts a measure of the attribute of Mercy. The “messenger” (Mattatron) to whom G’d referred at this time is known as the attribute of כבוד, more popularly known as the Shechinah. This is the reason Onkelos translates the words פני ילכו as שכנתי תהך, “My Shechinah will go.” Moses was not satisfied with this response, seeing that it represented the attribute of Justice, albeit, the watered down variety. This is why he insisted אם אין פניך הולכים אל תעלנו מזה, “if Your Presence does not go along do not bring us forward from here.” Moses meant that he did not want any intermediary to be the agent that would accompany the Jewish people on their journey. After all, when G’d took the people out of Egypt He had employed two attributes, both the יד החזקה and the כח גדול, “the strong hand (attribute of Justice) as well as the attribute of Mercy (Exodus 14,11). Our sages in the Haggadah shel Pessach used this wording to state that the process of redemption (killing the firstborn of Egypt while saving the firstborn of the Jews) was possible only because G’d did not entrust this to any of His agents. G’d personally involved Himself in that redemption. Moses demanded no less at this time. G’d consented to Moses’ request in this regard, saying: “also the thing that you have said I shall do for you have found favour in My eyes” (verse 17). Seeing that G’d had responded favourably to his last request, Moses was now encouraged to ask for even more by saying: “please show me Your glory.” In this matter Moses did not elicit a positive response, G’d explaining that it was impossible to grant this request. Onkelos translates the words לא תוכל לראות פני, as לא תיכול למחזי אפי שכינתי, “you cannot see the face of My Shechinah.” Seeing that in Psalms 104,17 the Shechinah is referred to in terms of חסידה ברושים ביתה, that “the stork makes its home in the lofty cypress,” a simile for the far end of the אצילות, (a region of the celestial world), the near end of that region is understandably described as the “face,” פנים. When G’d said “there is a place beside Me,” He referred to the tail-end of that celestial region we described as אצילות, meaning that this was a region Moses would be able to see. This was not a new concession on the part of G’d, but merely a repetition in different words of what He had said previously when He told Moses: “I will make all My goodness pass before you.” The expression אחורי derived from אחור refers to the “West.” similarly to Psalms 139,5 אחור וקדם צרתני, “You have shaped me at the rear and at the front (to look alike from both sides).” [the reference is to Adam prior to Eve having become a separate body. Ed.] It is well known that the Shechinah‘s residence is in the West. [Man (Adam) looked both to the west and to the east simultaneously at that stage of his existence. Ed] Though he was able to view the “western” end of the Shechinah he was not able to view its “eastern” end. Seeing that Moses had already attained a level enabling him to comprehend the emanations כבוד ותפארת, G’d said to Moses that he would enable him to comprehend the higher emanation חכמה also. This is the true meaning of the words וראית את אחורי. The letter א at the beginning of the word אחורי is not part of the word itself, which is derived from חיור a form of light. G’d told Moses that he would be able to see a reflection of G’d’s “Light.” The emanation חכמה, “wisdom” (its source) is also sometimes called לבנון, [from לבן “white,” i.e. reflecting all the light aimed at it. Ed.] “Seeing” that emanation חכמה was not merely for the sake of seeing it, but as our sages said (Berachot 7), G’d showed Moses the knot with which the phylacteries of the head are to be tied. The knot is formed in the shape of the letter ד, and it is a well known fact that the letter ד represents the foundation of all wisdom. This is spelled out in the Sefer Yetzirah in connection with the meanings of the letters בג’ד כפר’ת. Solomon has already alluded to this in Song of Songs 7,6 where he wrote ודלת ראשך כארגמן, “and your crowning braid is like purple.” He meant that this was the highest level of insight that could be achieved by man, the emanation כתר, the highest of the emanations, is not subject to man’s comprehension. This was meant by ופני לא יראו. After these introductory remarks by G’d the Torah proceeds to describe (34,5) that G’d “descended” in a cloud and “stood” beside Moses proclaiming the holy name of the Lord.” The expression וירד, a word which we normally translate as “He descended” is here an expression of השגה, “achievement,” attainment.” The word is used in Talmudic Hebrew when describing that someone “descends” into the deeper meaning of something and as a result gains full understanding. The meaning of the entire verse is that Moses now attained a comprehension of the meaning of the holy name of G’d, the attribute כבוד, which is also known as שם with the vowel kametz. The word occurs in that connotation both in Genesis 2,10 and in Samuel II 6,2. In Genesis the meaning of the word is that from that location and upwards the disembodied beings, angels, would ascend to the higher celestial regions. In the book of Samuel where the author speaks of the Holy Ark, the meaning of that word is justified also as the “ark” is also known as shem, i.e. representing the name of G’d. We find that Moses had already been described as shem in 33,2. When the Torah writes at this juncture: ויקרא בשם ה’, the meaning is that the attribute כבוד proclaimed this name of the Lord. The word בשם in this verse is a possessive clause of the word י-ה-ו-ה. This is also the way Onkelos understood it when he translated the sequence as בשמא דה’, “in the name of the tetragram.” When the Torah continues (verse 6) with ויעבור ה’ על פניו, the word Hashem here is a reference to the attribute כבוד. Seeing that this attribute is equivalent to the Shechinah, Onkelos translates the words as ואעבר ה’ שכינתה “G’d let His Shechinah pass before him (Moses).” The word ויקרא “He called out,” refers again to the subject, i.e. the attribute כבוד. It was this attribute which proclaimed the thirteen attributes of G’d and their functions which were revealed to Moses at this stage. These attributes were part of the emanation תפארת, “harmony,” the sixth emanation [commencing with the emanation מלכות at the lower end of the scale. Ed.] This emanation is equated with the attribute of Mercy, and all the 13 מדות, “virtues,” mentioned here are merely different nuances of the attribute of Mercy and how and when it is invoked. The word ויעבור introduces the point when G’d fulfills His previous promise אני אעביר כל טובי לפניך, “I will let all My goodness pass before you” (33,19). The Zohar (Parshat Vayakhel page 202), when referring to our verse refers to these 13 virtues as מכילין דרחמי, “degrees of mercy.”
AS THE GARDEN OF THE ETERNAL, LIKE THE LAND OF EGYPT. The verse states that the whole land of the Plain was adequately irrigated from the Jordan by working with the foot, just as was done with the garden of G-d, concerning which it is stated, And a river went out of Eden to water the garden, (Above, 2:10.) and as is the way in the land of Egypt, concerning which it is stated, And thou didst water it with thy foot. (Deuteronomy 11:10.) The verse mentions both places: it says that the land of the Plain was as adequately irrigated as the garden of the Eternal, which is the most perfect place on this earth, and it also mentions, like the land of Egypt, a place well known for pasture. Our Rabbis have said, (Sifre Ekev, 38. The Sifre is a Tannaitic Midrash on the book of Numbers and the book of Deuteronomy.) “As the garden of the Eternal for trees; Like the land of Egypt — for herbs.” Their intent was to explain that there were large rivers in the Plain, which watered the trees of the gardens, as was the case in the garden of G-d, and that there were also ponds in it, as in the land of Egypt, from which vegetable gardens were watered. Lot chose this part, for a land which is so irrigated is unlikely to suffer from a drought and is good for pasture.
[241] Moses has provided examples of both, of the plainest kind to those who have the gift of vision. “A river,” he says, “goes out of Eden to water the garden; thence it separates into four heads” (Gen. 2:10),
[128] The lawgiver intimates as much by the words: “A river goeth out of Eden to water the garden. From thence it is parted into four heads” (Gen. 2:10). For there are four main virtues, wisdom, courage, temperance, justice. Each one of these is a sovereign wielding authority, and the man that has acquired them is by the mere fact of doing so a ruling monarch, even if he be destitute of material resources.
What the river is which proceeded out of Adin by which the Paradise is watered, and from which the four rivers proceed, the Phison, and the Gihon, and the Tigris, and the Euphrates? (Genesis 2:10).
What the river is which proceeded out of Adin by which the Paradise is watered, and from which the four rivers proceed, the Phison, and the Gihon, and the Tigris, and the Euphrates? (Genesis 2:10). The sources of the Deglath and of the Arazania, that is to say of the Tigris and Euphrates, are said to arise in the mountains of Armenia; but there is no paradise there at this day, nor do both the sources of both these rivers remain there. Perhaps, therefore, we ought to consider that the real situation of the Paradise is in a place at a distance from this part of the world which we inhabit, and that it has a river running beneath the earth. which pours forth many veins of the largest size; so that they, rising up together, pour themselves forth into other veins, which receive them on account of their great size, and then those have been suppressed by the gulfs of the waves; on which account, through the impulse given to them by the violence which is implanted in them, they burst out on the face of the earth in other places, and also among others in the mountains of Armenia. Therefore, those things which have been accounted the sources of the rivers, are rather their flowing course; or again, they may be said to be correctly looked upon as sources, because by all means we must consider the holy scriptures infallible, which point out the fact of four rivers; for the river is the beginning, and not the spring. But perhaps this passage also contains an allegorical meaning; for the four rivers are the signs of four virtues: Phison being the sign of prudence, as deriving its name from parsimony; and Gihon being the sign of sobriety, as having its employment in the regulation of meat and drink, and as restraining the appetites of the belly, and of those parts which are blow the belly, as being earthly; the Tigris again is the sign of fortitude, for this it is which regulates the raging commotion of anger within us; and the Euphrates is the sign of justice, since there is nothing in which the thoughts of men exult more than in justice.
The Gemara asks: But isn’t it written: “And a river went out of Eden to water the garden; and from there it was separated, and became four heads…And the name of the third river is Tigris; that is the one that goes toward the east of Ashur. And the fourth river is the Euphrates” (Genesis 2:10, 14)? This indicates that the Euphrates, which is mentioned last, is the least of the four rivers, not the source of the other three.
And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: “And a river went out from Eden to water the Garden” (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own.
Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï (He is Rebbi Yehudah quoted in both Talmudim without his father’s name.) said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters (Taken as an allusion to paradise. It is clear from the text that the Garden of Eden and the Tree of Life are not earthly creations.) .” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth (From here on there is a parallel in Babli Taänit 10a. Rashi explains there that with what remains in watering vessels used for a kur of grain one can still irrigate three qab. (A kur is 180 qab.)) . The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days (Egypt is defined as the country between the Mediterranean and Aswan (Syene). The distance was determined by the Alexandrian astronomer Eratosthenes to be approximately 5000 stadia. The length of the Greek stadion is no better defined than the Jewish mil. The distance is in the order of magnitude of 1000 km or about 650 miles.) . Black Africa can be traversed in slightly more than seven years (All commentators are at a loss here since it should say “slightly less than seven years” (2400 days) but there is no manuscript evidence for such a reading.) . But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.” (The full verse reads: “that your days and the days of your descendants should increase on the Land that the Eternal had sworn to your forefathers to give to them, like the days of the sky over the earth.” The days of the forefathers were 175 years for Abraham, 180 for Isaac, and 147 for Jacob, together 502 years. The time when Abraham recognized God as the Creator is a matter of controversy in midrashic sources; our source here seems to side with the opinion that Abraham recognized the futility of idol worship at age 3; then his years as the Lord’s servant were 173 and the sum is 500.) And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years? (I.e., to take the part of R. Yehudah against the anonymous Sages who had earlier defined the thickness of the sky as the equivalent of 50 years. The question remains unanswered.) Rebbi Abun said (This section is given in greater detail in Bereshit rabba 4(1). There we read: “The rabbis say in the names of R. Ḥanina, R. Pinḥas, R. Jacob bar Abun, in the name of R. Shemuel bar Naḥman: When the Holy One, praise to Him, said: ‘there should be a spread’, the middle drop jelled and separated upper and lower waters.” After that the opinion of Rav is quoted. The opinion of R. Yehudah ben Pazi is given there by R. Yehudah bar Simon (the full name is R. Yehudah ben R. Simon ben Pazi where either “ben Pazi” is a family name or Pazi is one of R. Ḥiyya’s twin daughters, Pazi and Martha). So possibly R. Abun here is the father of R. Jacob bar Abun in the second generation of Amoraïm and not the late R. Abun.) (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”
The Gemara asks: What reward is indicated in the phrase “no eye has seen it”? Rabbi Yehoshua ben Levi says: This is wine preserved in its grapes from the six days of Creation. No person has drunk that wine and therefore no one can appreciate its quality. Reish Lakish says: This is Eden, which no eye has ever seen. And if you say: Where did Adam the first man live, if not in Eden, the answer is that he lived in the garden. And lest you say: The garden is Eden and they are indistinguishable, the verse states: “And a river emerged from Eden to irrigate the garden” (Genesis 2:10), indicating that they are two distinct places.
Rabbi Yehoshua ben Levi said: The entire world drinks from the runoff of the Garden of Eden, as it is stated: “And a river went out of Eden to water the garden” (Genesis 2:10). It was taught in a baraita: From the runoff of a beit kor, a field in which a kor of seed can be planted, which is approximately seventy-five thousand square cubits, a field in which a half-se’a [tarkav], of seed can be sown, i.e. one-sixtieth the size of a beit kor, can be watered. If the runoff from a beit kor is sufficient for a field one-sixtieth its size, it can be inferred that the rest of the world is one-sixtieth the size of the Garden of Eden.
A river went out of Eden to water the Garden, and from there it separated and became four headwaters.
And a river went forth from Eden, to water the garden, and from thence was separated, and became four heads of rivers (or four chief rivers).
| שֵׁ֥ם הָֽאֶחָ֖ד פִּישׁ֑וֹן ה֣וּא הַסֹּבֵ֗ב אֵ֚ת כׇּל־אֶ֣רֶץ הַֽחֲוִילָ֔ה אֲשֶׁר־שָׁ֖ם הַזָּהָֽב׃ | 11 | The name of the first is Pishon, the one that winds through the whole land of Havilah, where the gold is. |
אשר שם הזהב The word: חוילה, occurs in the Torah twice more, once in Genesis 10,7, and once in verse 29 of that chapter. Therefore the Torah wished to indicate that the gold mentioned here is that which used to be brought from Ophir.
THE NAME OF THE FIRST. Saadiah Gaon identifies Pishon with the Nile. But it is known that the Gihon (The second river flowing out of the garden.) is close to the land of Israel, for Scripture states, And bring him (Solomon)…down to Gihon…and…anoint him there king over Israel (I Kings 1:33,34). It (the Gihon) flows from southeast of the land of Israel. (The Garden of Eden is located in the east (v. 8). Furthermore, according to I.E. the Garden of Eden lies south of the equator and the land of Israel is north of the equator. Thus the Gihon flows from the southeast of the land of Israel (Krinsky). Actually the Gihon is not a river but a spring located in the valley of Jehoshaphat. Here as in other places in his commentary I.E. errs with regard to geographical knowledge of the land of Israel.) The same is true of the Euphrates (Perat), which marks the furthermost eastern boundary of the land of Israel. The commentaries also tell us that the Tigris (Chiddekel) is another river, in addition to the Euphrates, that flows through Baghdad. Thus these three rivers (the Gihon, the Euphrates and the Tigris) lie east of the land of Israel. (Hence, in contradistinction to the Gaon, the Pishon, too, must lie east of the land of Israel (Krinsky). However, the Nile is west of the land of Israel.) Furthermore, the source of the Nile is in the mountain of Frankincense far south of the equator. Proof of this can be seen by the fact that its waters swell in the summer. (“For when it is summer time in the northern hemisphere, it is the time of the rainy season in the southern hemisphere. Thus the Nile, the source of which is in the southern hemisphere, swells during the summer” Chevel, Ramban, Commentary on the Torah, Vol. I, p. 86, note 414.) We know that the Garden of Eden is below the equator where day and night are always equal. Fools question this and ask, how is this possible? (For day and night to be equal.) However, there is positive proof that this is so. Thus according to Saadiah one must believe that the Pishon (the Nile) flows from the Garden of Eden, which is in the east, toward the mountain of Frankincense, which is in the southwest, and then flows north. (The Nile flows from the south to the north. The Garden of Eden is south of the equator toward the east. Thus if the source of the Nile is in the garden it must make this circuit.) There is, in fact, no proof that the Pishon is the Nile. Indeed, Saadiah translates the land of Havilah which the Pishon compasses to fit in with his translation of the Pishon as being the Nile. The fact of the matter is that he had no tradition concerning these things. He did the same with families, states, animals, fowl and precious stones. (Whenever Saadiah came across an unfamiliar term he translated it as he saw fit. He explained Havilah as referring to Egypt because he translated Pishon as the Nile.) Perhaps these things were revealed to him in a dream. He definitely erred in a number of them as I will point out in their proper place. (Cf. I.E., Ex. 28:9 and Lev. 11:13.) So we will not rely on his dreams. Perhaps he did so out of respect for the honor of God, for he translated the Torah into Arabic language and script and he did not want the Arabs to think that there are parts of Scripture (Most texts of I.E. have the word mitzvot (commandments) instead of millot (words).) which we do not understand. Scripture mentions that there is gold in the land of Havilah in order to glorify the river coming out of the Garden of Eden.
שם האחד, it appears from the Torah’s report that the land called חוילה was situated in the immediate vicinity of Gan Eden, and that this is the reason that it is a land superior to other parts of the earth. Just as Gan Eden is superior to other parts of the globe due to its superior trees and their fruit, so this land חוילה has other advantages, as the Torah enumerates, i.e. that this is where gold is found. The reason the Torah prefaced the word זהב with the letter ה, as if speaking of a special kind of gold, is that although gold can be found in other countries also, it is more abundant in this land known as ארץ החוילה. The Torah itself states that the gold found there “is good,” suggesting that instead of quartz containing gold being found there, gold nuggets who are pure gold were there in abundance. Perhaps, being so close to Gan Eden was the reason why gold was found there in abundance and the Torah suggests that the Gan Eden which has been lost to mankind, did indeed exist, to wit that even a land only bordering on it, shows that it is superior to other countries on our globe. The shoham “jewels,” [type of gemstone, which according to Rabbeinu Bachya possessed therapeutic qualities for its wearer and was used later in the garment (ephod) of the High Priest, could also be found there. [Exodus page 1293 this editor’s translation of Rabbeinu Bachya’s commentary]
THE LAND OF HAVILAH, WHERE THERE IS GOLD. This is to explain that it is not the Havilah of Egypt, concerning which it is said, And they dwelt from Havilah unto Shur, that is before Egypt, (Genesis 25:18.) for this one [referred to here] is in the extreme east. The verse mentions also, There is the bdellium, (Verse 12.) in praise of the river, that in the sand that is in it and on its bank there is found that good gold, the bdellium and the onyx stone. For these things are found in rivers; in some, silver can be found. Similarly, the bdellium and precious stones are found mostly in rivers. In the opinion of former scholars, (Rabbeinu Saadia Gaon and Rashi.) Pishon is the Nile of Egypt; it compasses this entire land of Havilah, and comes from there and passes the whole land of Egypt until it falls into the great sea at Alexandria in Egypt.
פישון PISHON — This is the Nile, the River of Egypt. Because its waters grow plentiful and rise and water the land, it is called Pishon, the name being of the same root as the verb in (Habakkuk 1:8) ופשו פרשיו “and their horsemen increased”; another interpretation of the name Pishon is: it is so called because it grows flax (פשתן) (Genesis Rabbah 16:2) for it is said with reference to Egypt (Isaiah 19:9) “Moreover they that work in combed flax, shall be ashamed.”
שם אחד פישון, [The Torah] informed us of the praise of the river that irrigates the garden that is not known to us by informing us of the rivers that branch off from it that are known by their praised size and the goodness of their water and the goodness of their fruit.
Because its waters are bountiful. Rashi is answering the question: Since it is the Nile, why is it not called by its wellknown name, the river of Egypt? We could erroneously think it is another river, and a land other than Egypt! Rashi answers: “Because its waters are bountiful... it is called Pishon.” I.e., it is called Pishon because this name conveys the river’s praise. And this raises the question: Why does the Torah tell us of this river’s greatness more than it tells of the other rivers’ greatness through their names? Thus Rashi explains that also the other rivers’ praise is conveyed by their names: “Gichon is so called because it flows and roars...” This explains why Rashi first comments on the names of [all] the rivers, and only then comments on, “To the east of Ashur,” which is not according to the order appearing in the Torah.
The name of the one is Pishon; it is that which encircles the entire land of Havila, where the gold is found. Pishon is generally identified with the Nile.
Therefore scholars think ( See Hipparchus, Commentary on the Phenomena of Aratus and Eudoxus ii, 1, 4–6 (cited by Evans, p. 98 and note 35).) that since six zodiacal signs rise in all places every day, ( “In the course of any night, six signs of the zodiac rise. The proof of this assertion is elementary. At the beginning of night (sunset), the point of the ecliptic that is diametrically opposite the sun will be in the eastern horizon. At the end of the night (sunrise), the point opposite the sun will have advanced to the western horizon. The half of the ecliptic following this point is then seen above the horizon and is the very part of the ecliptic that rose in the course of the night” (Evans, p. 95).) that each sign rises in two hours. ( That is, in two seasonal hours. The fact that six signs rise each night was often used as a method of telling the approximate time at night. “The risings of six zodiacal signs every night divide the night into six roughly equal parts, of two seasonal hours each. A glance toward the eastern horizon, to see which zodiacal constellation is rising, will suffice to determine the time of night, provided that one knows which constellation the sun is in” (Evans’ p. 95).) But this is false and empty. For no zodiacal sign ever rises in any place in two hours, ( Hipparchus (ibid.) voiced a similar critique of the scholars of his day (cited by Evans, p. 98).) even on the equator where the day and night are always equal. ( See Almagest ii, 8, pp. 100–103, for a Table of Ascensions.) All the more so for any place that is a great distance from the equator. Note that in this island the sign Aries rises in 4⁄5 of an equinoctial hour, while the sign Leo rises in a little less than three hours. ( See Almagest, ibid., p. 103, where we find that in Southernmost Brittania, Aries rises in 12÷48ʹ “time-degrees,” or (12÷ 48ʹ) ׳ 1⁄15 = 0.85 equinoctial hour. Leo rises in 42÷ 53’, or (42÷ 53’) ׳ 1⁄15 = 2.86 equinoctial hours.) Anyone familiar with the constellations of the zodiacal sphere can see this. Even the moon during new moon when it is in the sign Libra. ( Normally the moon is not visible for about 24 hours after conjunction with the sun. However, there are situations, for example at the beginning of autumn (Libra), when the moon is visible within 6 hours of conjunction.) Every person can see the image in the circle of the astrolabe, whether it is spherical or not spherical. ( A spherical astrolabe, usually called an “armillary sphere,” is described by Ptolemy in Almagest, v, 1. In his book Kli Nehoshet, Ibn Ezra describes the construction and use of a plane astrolabe. (See Evans, pp. 141–161.)) Thus any fool who knows the cycle of Shmuel and the names of the signs and the seven planets, thinks that he is an astronomer. But he never heard the sound of wisdom, certainly not smelled its smell nor tasted its taste.
Since the sun inclines north and south, the year is divided into four seasons, namely “winter and spring and summer and autumn” (Genesis 8:22). For “planting” is the half year when the sun is in the southern signs (autumn and winter), and “reaping” is when the sun is in the northern signs (spring and summer). ( The verse reads: “Forever, all the days of the earth, planting and reaping, and winter and spring and summer and autumn, and day and night, shall not cease” (Genesis 8:22). Ibn Ezra understands that four of these terms refer to the four seasons, while “planting and reaping” is an alternative division of the year into two halves, when the sun is in the southern signs and when it is in the northern signs. See Ibn Ezra’s commentary to that verse.) The verse began with the winter days. This season commences when the sun is at its southern extremity (winter solstice). Then the days begin to lengthen and the nights to shorten. This season has cold and wet days. When the sun reaches the point of intersection (vernal equinox), then day and night are equal throughout the earth. This season (spring) has hot and wet days. From its commencement the days begin to be longer than the nights, for the sun bends towards the north. This season ends when the sun reaches its northern extremity (summer solstice). Then the next season (summer) begins. The sun recedes from the north and the days begin to shorten and the nights to lengthen. These days, which are the days of summer, are hot and dry. When the sun reaches the second point of intersection (autumnal equinox) the day and night are of equal length. From then on the days begin to be shorter than the nights, which grow longer. This season (autumn) has cold and dry days. Since the summer and autumn seasons are dry, Scripture states “this will be in summer and in autumn” (Zachariah 14:8). ( The verse reads: “It shall be on that day that fresh water will come forth from Jerusalem, half flowing to the eastern sea and half to the western sea, this will be in summer and in autumn.”) For at those times the rivers diminish, except for the Nile which originates from springs in the Mountains of the Moon to the south. ( The Mountains of the Moon are a mountain range in central Africa. They were believed to be the source of the White Nile.)
As Rabbi Yosi said, So the water containing the drops comes from the most ancient of four rivers, as it is written, "The name of the first is Pishon" (Gen. 2:11). Why is it written, "the name of the first is Pishon?" Pishon is different from the rest because it flows into the land of Egypt. Therefore, the wisdom of Egypt is greater than that of the rest of the world.
"And Abram went down to Egypt to sojourn there" (Gen. 12:10). Why did he go down to Egypt? Because it looked like the garden of Hashem (Gan Eden). As it is written, "like the garden of Hashem, like the land of Egypt..." (Gen. 13:10). Because a river flows down on the right, as it is written, "The name of the first is Pishon; that is it which encompasses the whole land of Chavilah, where there is gold" (Gen. 2:11).
“The name of the one is Pishon; it is that which encircles the entire land of Ḥavila, where the gold is” (Genesis 2:11). “The name of the one is Pishon” – because it causes flax [pishtan] to grow (Pishon is interpreted to be the Nile, along which flax grows.) and its water flows smoothly [shofi]. (Shofi contains the first three letters of Pishon, transposed.) “It is that which encircles the entire land of Ḥavila” – Ḥavila did not yet exist, (Ḥavila was a great-grandson of Noah (Genesis 10:7).) and yet you say: “It is that which encircles [the entire land of Ḥavila]”? This is bewildering. The explanation is that “He tells the outcome from the outset” (Isaiah 46:10). (God knows the future, so He is able to call a land by its future name.) “Where the gold is” – pure gold. (This is expounded from the fact that it says “the gold,” rather than “gold.”) “And the gold of that land is good; there is bdellium there, and onyx stone” (Genesis 2:12). “And the gold of that land is good” – Rabbi Yitzḥak said: It is good when it is in his house; (Gold is the best way to store one’s savings, since a large value is concentrated in each coin. ) it is good when it accompanies him on the road. (It is convenient for the road as well, for the same reason. The Midrash is expounding the repeated use of the word “gold” in consecutive verses [hazahav, vezahav].) Rabbi Abahu said: The Holy One blessed be He afforded a great favor to His world, as a person makes change from a single gold piece and he can spend it on several expenditures. Reish Lakish said: The world should not have been worthy of using gold [for secular purposes]. Why was it created? For the Temple, as it is stated: “And the gold of that land is good” – just as it says: “This good mountain and Lebanon” (Deuteronomy 3:25). (This phrase refers to the Temple (see Bereshit Rabba 15:1).) “There is bdellium [bedolaḥ] there, and onyx stone” – Rabbi Aivu said: Do you think that this bedolaḥ is the one that spice-mixers use? (Bedolaḥ is both the name of a spice and the name of a gem.) Let its counterpart tell about it: “And its appearance was like the appearance of bdellium [bedolaḥ]” (Numbers 11:7). Just as that is a gem, so, too, this is a gem.
“The name of the one is Pishon; it is that which encircles the entire land of Ḥavila, where the gold is” (Genesis 2:11). “The name of the one is Pishon” – because it causes flax [pishtan] to grow (Pishon is interpreted to be the Nile, along which flax grows.) and its water flows smoothly [shofi]. (Shofi contains the first three letters of Pishon, transposed.) “It is that which encircles the entire land of Ḥavila” – Ḥavila did not yet exist, (Ḥavila was a great-grandson of Noah (Genesis 10:7).) and yet you say: “It is that which encircles [the entire land of Ḥavila]”? This is bewildering. The explanation is that “He tells the outcome from the outset” (Isaiah 46:10). (God knows the future, so He is able to call a land by its future name.) “Where the gold is” – pure gold. (This is expounded from the fact that it says “the gold,” rather than “gold.”) “And the gold of that land is good; there is bdellium there, and onyx stone” (Genesis 2:12). “And the gold of that land is good” – Rabbi Yitzḥak said: It is good when it is in his house; (Gold is the best way to store one’s savings, since a large value is concentrated in each coin. ) it is good when it accompanies him on the road. (It is convenient for the road as well, for the same reason. The Midrash is expounding the repeated use of the word “gold” in consecutive verses [hazahav, vezahav].) Rabbi Abahu said: The Holy One blessed be He afforded a great favor to His world, as a person makes change from a single gold piece and he can spend it on several expenditures. Reish Lakish said: The world should not have been worthy of using gold [for secular purposes]. Why was it created? For the Temple, as it is stated: “And the gold of that land is good” – just as it says: “This good mountain and Lebanon” (Deuteronomy 3:25). (This phrase refers to the Temple (see Bereshit Rabba 15:1).) “There is bdellium [bedolaḥ] there, and onyx stone” – Rabbi Aivu said: Do you think that this bedolaḥ is the one that spice-mixers use? (Bedolaḥ is both the name of a spice and the name of a gem.) Let its counterpart tell about it: “And its appearance was like the appearance of bdellium [bedolaḥ]” (Numbers 11:7). Just as that is a gem, so, too, this is a gem. “And the name of the second river is Giḥon; it is that which encircles the entire land of Kush” (Genesis 2:13). “And the name of the second river is Giḥon…[the land of Kush]” – Kush did not yet exist, (Kush was a grandson of Noah (Genesis 10:6).) and it says: “The entire land of Kush”? This is bewildering. It is because, “He tells the outcome from the outset.” “And the name of the third river is Tigris; it is that which goes east of Ashur. And the fourth river, it is Euphrates” (Genesis 2:14). “And the name of the third river is Tigris [Ḥidekel]” – because it is harsh [ḥad] (The passage subsequent to these words is mistakenly omitted in most editions: בְּקוֹלוֹ, הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר, וַעֲדַיִין לֹא עָמַד אַשּׁוּר, אֶלָּא מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, רַב אָמַר. We have presented the translation of these missing words.) in its sound [kolo]. “It is that which goes east of Ashur – but Ashur did not yet exist. (Ashur was a grandson of Noah (Genesis 10:22).) It is because “He tells the outcome from the outset.” “And the fourth river, it is Euphrates” – Rav said: Euphrates is the foremost of the rivers. (This is derived from the phrase “it is Euphrates,” and from the fact that it is referred to as “the great river” (Genesis 15:18, Deuteronomy 1:7).) Rabbi Ḥanina bar Ami in the name of Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: “Uval” (Daniel 8:3) is the foremost of the rivers. But is it not written: “I was alongside the great river, that being Tigris”? (Daniel 10:4). The explanation is that Daniel saw two prophetic dreams, one on the Tigris and one on the Uval, and the [vision on the] Tigris was greater than [the vision on] the Uval, and that is why he calls it [Tigris] great. But is it not so, that at the creation of the world, it [Euphrates] is not called great? [Why is that?] The reason is because it went up and encircled the Land of Israel, (At creation it was not yet “great.” Its greatness came later, when it became the border of the Land of Israel.) in whose regard it is written: “For who is a great nation that has God [close to it]” (Deuteronomy 4:7). (Euphrates is called “the great river” because of its association with the land of the “great nation.”) The folk saying says: A king’s slave is [himself] a king; attach yourself to an officer and people will bow to you. Rav said to his son Ḥiyya: ‘Build me a house in the Land of Israel.’ He said to him: ‘Where?’ He said to him: ‘Build it as soon as you cross the River [Euphrates].’ Shmuel said: ‘Up to the place where the River flows, that is the Land of Israel.’ Where is that? It is Tarbakna. Rabbi Yehuda and Rabbi Huna, Rabbi Yudan said: The Euphrates and the Kevar River (Ezekiel 1:1) are one and the same. “Euphrates [Perat]” – because it broadens [para verava] to the point that it can be crossed [only] by boat. “Euphrates [Perat]” – because its water brings fertility [parin] and abundance [to the surrounding soil]. “Euphrates [Perat]” – because it gradually branches out [mefaresh] [into smaller and smaller streams] until it is possible to stop it with a spade. Kevar – because its produce [its grains] are large and do not fall through a sieve [kevara]. Rabbi Huna said: Kevar is a river unto itself, and Perat is a river unto itself. (They are not identical, as Rabbi Yehuda said.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: They said to the Euphrates: ‘Why do you not emit a loud sound?’ It responded to them: ‘I do not need [to show off], as my actions make me known: A person plants a sapling near me, and it produces [fruit] in just thirty days; he sows a vegetable near me, and it grows in just three days.’ They said to the Tigris: ‘Why do you emit a loud sound?’ It responded to them: ‘Would that my sound might be heard and I be noticed.’ They said to the fruit trees: ‘Why do you not emit a loud sound?’ (Your leaves do not rustle loudly.) They responded to them: ‘We do not need [to show off], as our fruits attest to our [importance].’ They said to the non-fruit bearing trees: ‘Why do you emit a loud sound?’ They responded to them: ‘Would that our sound might be heard and we be noticed.’ Rav Huna said: It is not for that reason. Rather, fruit trees, because they are weighed down with their fruit, that is why they do not emit a loud sound. But non-fruit bearing trees, because they are not weighed down with their fruit, do emit a loud sound. That is what is written: “His heart and the heart of his people trembled, like the trembling of the trees of the forest from [the wind]” (Isaiah 7:2). Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror, (Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22).) from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]” (Rashim can also mean rulers.) – these are the four kingdoms, (That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom.) which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda. (All these branches of Torah wisdom are to be found in the Land of Israel.) “And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire: (Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain.) In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur (See Isaiah 27:13, Zechariah 10:10.) because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh (See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh.) because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim] (See Isaiah 27:13.) because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera] (It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom.) and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac]. (Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39).) Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3). (This passage (Isaiah 63:1–6) refers to Edom.) “The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it” (Genesis 2:15). “The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and bring them…” (Isaiah 14:2). Rabbi Neḥemya said: He enticed him, just as it says: “Take [keḥu] words (That is, words of persuasion.) with you and return to the Lord…” (Hosea 14:3). “And placed him [vayaniḥehu]” – Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: He granted him rest, and protected him and indulged him (Vayaniḥehu can also mean he gave him rest, protection or comfort.) with all the trees in the Garden of Eden. Rabbi Berekhya said: [He put him there] to grant him rest, protect him, and indulge him with all the trees in the Garden of Eden. (It was God’s intent when placing Adam in the garden to grant him all these things, but it did not actually come about due to Adam’s sin.) “Vayaniḥehu” – He gave him the mitzva of Shabbat, just as it says: “And He rested [vayanaḥ] on the seventh day” (Exodus 20:11). “To cultivate it [le’ovda]” – “six days you shall work [taavod]” (Exodus 20:9), “and to keep it” – “Keep the Shabbat day” (Deuteronomy 5:12). (“To cultivate it and to keep it” all refer to the precept of Shabbat – to work for six days and rest on the seventh.) Alternatively, “to cultivate it and to keep it” – this refers to sacrificial offerings, as it is stated: “You will serve [taavdun] God upon this mountain” (Exodus 3:12), and it is written [regarding the daily offering]: “You shall take care [tishmeru] to present it to Me at its appointed time” (Numbers 28:2). “The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16). “The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16). “God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1). (One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her.) “From every tree of the garden you may eat” – He commanded him regarding theft. (God informed Adam that all the trees were permitted to him only because they were not someone else’s private property.) The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’ (“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice.) Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.” (Elohim can mean either “judges” or “God.”) From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]” (This can be translated: “When it is food, you may eat it.”) – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption? It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal. “But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17). “You shall die [mot tamut]” – death for Adam, death for Eve; (The double expression mot tamut alludes to two deaths.) death for him, death for his descendants.
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror, (Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22).) from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]” (Rashim can also mean rulers.) – these are the four kingdoms, (That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom.) which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda. (All these branches of Torah wisdom are to be found in the Land of Israel.) “And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire: (Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain.) In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur (See Isaiah 27:13, Zechariah 10:10.) because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh (See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh.) because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim] (See Isaiah 27:13.) because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera] (It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom.) and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac]. (Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39).) Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3). (This passage (Isaiah 63:1–6) refers to Edom.)
“He took one of his sides [mitzalotav]” (Mitzalotav can mean either “one of his ribs” or “one of his sides.”) – Rabbi Shmuel bar Naḥman said: “One of his sides” – as it says: “For the side [tzela] of the Tabernacle” (Exodus 26:20). Shmuel said: He took one rib from between two [other] ribs [tzalotav]. (Mitzalotav thus means “from the midst of his ribs.”) It is not written here, “in its place [taḥteha],” but rather, “in their place [taḥtena].” Rabbi Ḥanina son of Rav Idi: From the beginning of the book until this point the letter samekh (Here it appears in the word vayisgor, “and He closed it”.) is not written. [The allusion is this:] When she was created, Satan was created with her. (Satan begins with the letter sin, which is pronounced like samekh. With the creation of Eve, a course of events was set into action, culminating in Eve’s committing of the first sin, and Satan is the source of all sin. ) If a person will say to you [in objection]: “It is that which encircles [hasovev]” (Genesis 2:11, 13), say to him [in response]: ‘Those verses are referring to the rivers.’ (Our verse contains the first samekh in regard to the narrative of Creation; those samekhs were merely describing the locations of the rivers.) Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He made an enhancement for his bottom so that he would not be disgraced like an animal. (His anus is concealed. The Midrash interprets taḥtena as “[He closed with flesh] his bottom.”) Rabbi Ami and Rabbi Yannai: one said: He made an enclosure and a seat attached to him, so that he would not be uncomfortable when he sits. The other said: He made cushions for him. (All these refer to the buttocks, which are unique to humans.) Rabbi Levi and Rabbi Ami: one said: He made burial for him. (i> ) He understands the phrase to mean, “And He closed the flesh underneath [taḥtena],” that is, underground. And one said: He made shrouds for him. (He understands the phrase to mean, “And He covered up the flesh underneath [taḥtena],” that is, after death man is covered with shrouds and placed underground.)
Another interpretation (Gen. 8:16): [GO FORTH FROM THE ARK]. David said to the Holy One (in Ps. 142:8 [7]): Sovereign of the World, BRING MY SOUL OUT OF PRISON. (Tanh., Gen. 2:11; cf. Gen. R. 34:1.) When Noah was within the ark, he prayed constantly. Thus it is stated (in Ps. 32:6): THEREFORE, LET EVERY SAINT PRAY TO YOU IN A TIME WHEN YOU MAY BE FOUND, THAT WHEN THE GREAT WATERS OVERFLOW, THEY WILL NOT REACH HIM. And what did he pray? BRING MY SOUL OUT OF PRISON. The Holy One said to him: It is a decree from me that twelve months be fulfilled (in the ark). Unless they are fulfilled, you are not going forth. Even so Isaiah has stated (in Is. 49:8f.): IN AN ACCEPTABLE TIME I HAVE ANSWERED YOU … SAYING TO THOSE WHO ARE BOUND: GO FORTH. These (who were bound) are Noah and his sons, who were prohibited (literally: bound) from sexual intercourse. (See Gen. R. 31:12; 34:7.) Joseph also acted in this way when he saw the years of famine that were going to come. (Ta‘an. 11a.) He engaged in sexual intercourse for being fruitful and multiplying before they came, as stated (in Gen. 41:50): AND UNTO JOSEPH WERE BORN TWO SONS BEFORE THE YEAR OF FAMINE CAME. Likewise Noah and his sons, the cattle, the wild beasts, and the fowl acted in this way. (yTa‘an. 1:6 (64d).) They did not engage in sexual intercourse for being fruitful and multiplying when they had entered the ark, for so had the Holy One commanded them when they had entered the ark. Where is it shown? Where it is stated (in Gen. 7:7): AND THERE WENT INTO THE ARK NOAH AND HIS SONS, the males by themselves; ALSO HIS WIFE AND HIS SONS' WIVES, the females by themselves. (See Sanh. 108b.) Thus all the days that Noah was in the ark, Noah, his sons, and all who were with him were prohibited (literally: bound) from sexual intercourse. The Holy One said to them: How can I be destroying the world in anger while you are building it up! When the flood passes on, however, you will engage in sexual intercourse for being fruitful and multiplying, as stated (in Is. 49:9): SAYING TO THOSE WHO ARE BOUND (i.e., PROHIBITED): GO FORTH. So, when the earth had become dry, the Holy One said to him (in Gen. 8:16): GO FORTH FROM THE ARK, [YOU AND YOUR WIFE] (with male and female mentioned together). Thus he released (i.e., permitted) them to be fruitful and multiply. And he also released the cattle, the wild beasts, and the fowl, as stated (in vs. 17): AND LET THEM ABOUND IN THE EARTH, BE FRUITFUL, AND MULTIPLY. Noah said to him: Sovereign of the World, might you possibly bring < another > flood to the world? He said to him: Thus have I sworn: I am not bringing another flood, as stated (in Gen. 8:21): THEN THE LORD SMELLED THE PLEASING ODOR; SO THE LORD SAID IN HIS HEART: I WILL NOT AGAIN CURSE THE GROUND ANY MORE…. How did he swear to him? Our masters say he swore to him by the covenant of Abraham, which is cited (in Neh. 9:7): AND YOU MADE A COVENANT WITH HIM (Abraham). So also Isaiah said (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME: [AS I SWORE THAT THE WATERS OF NOAH WOULD NEVERMORE GO OVER THE EARTH]. You find, nevertheless, that forty days in every year these waters made a mark on the world until Solomon arose and built the Temple. Then those forty days ceased, as stated (in I Kings 6:38): AND IN THE ELEVENTH YEAR IN THE MONTH OF BUL … < THE HOUSE WAS FINISHED >. What is the meaning of IN THE MONTH OF BUL? In the month that the cattle are given mixed fodder (BLYM) from the house. (Cf. yRH 1:2 (56d).) Another interpretation: IN THE MONTH OF BUL: In the time that the earth turns into clods (bulim bulim). Another interpretation: IN THE MONTH OF BUL: < BUL > is lacking the letter M to correspond with the forty days that were cut off from the world. (The letter M (mem) in Hebrew also represents the number forty. When mem is prefixed to bul, the word for flood results.) Now, if the Holy One has sworn to Noah by the covenant of our father Abraham and fulfilled < the oath >, he will certainly fulfill the three oaths he has sworn to Zion. These are the three oaths: {He swore by the covenant of our father Abraham, as stated (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME.} He swore by his own soul, so to speak, as stated (in Amos 6:8): THE LORD GOD HAS SWORN BY HIS OWN SOUL. He has also sworn by the Sabbath (ShBT), as stated (in Exod. 31:17): < IT > (the Sabbath) IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL FOREVER; FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE RESTED (ShBT) AND WAS REFRESHED. {And it is written} [And he has sworn by Torah, as stated] (in Is. 62:8): THE LORD HAS SWORN BY HIS RIGHT HAND. This is Torah, as stated (in Deut. 33:2): AT HIS RIGHT HAND A FIERY LAW (dat) FOR THEM. (Ber. 6a.) And what did he swear to Jerusalem? That he would build it up. Thus it is stated (in Ps. 147:2): THE LORD BUILDS UP JERUSALEM. R. Samuel bar Nahmani said: It is an aggadic tradition that Jerusalem will not be built up until all the exiles are gathered. If someone says to you that all the exiles have been gathered but Jerusalem is not built up, do not believe < him >, since it is stated: THE LORD BUILDS UP JERUSALEM, and afterwards (ibid., cont.): HE GATHERS THE EXILED ONES OF ISRAEL. Israel said to the Holy One: Sovereign of the World, has not Jerusalem already been built up and destroyed? He said to them: It was destroyed and you went into exile from it because of your sins. Now, however, I will build it up and never destroy it, as stated (in Ps. 102:17 [16]): FOR THE LORD HAS BUILT UP ZION; HE HAS APPEARED IN HIS GLORY.
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities. (Their flourishing; alternatively, their oppression of Israel (Etz Yosef). ) That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda. (The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef). ) “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14). (He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” ) “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder. (Isaac’s blessing to Esau, who is considered the progenitor of Edom. ) Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son. (Israel is referred to as God’s son (see, e.g., Exodus 4:22). ) Alternatively, which flourished and multiplied and tormented His house. (The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. ) Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3). (The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom. ) Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest. (The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). ) When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid. “Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4). (Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written, (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? (The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. ) “And...will be doubled.” (He interprets the verse to mean that Edom will be double the triple-sword of the other three nations. ) Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity, (It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. ) so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet. (According to Megilla 9b, Arnevet was his wife.) “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse, (Deuteronomy 14:7.) and this in one verse. (In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). ) Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it: (They likened Edom to a pig.) Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform. (It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. ) There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He. (It pays lip service to the Holy One blessed be He.) Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11). “And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25). Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it. (The Babylonian Empire was replaced by the Persian-Median Empire. ) “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it. (The Medians were succeeded by the Greeks.) “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it. (The Greeks were succeeded by the Romans. ) “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
וילבש אותו בגדי שש, “he dressed him in fine linen garments.” According to Rashi, this kind of linen was considered as extremely valuable in Egypt. Some people query Rashi’s comment on Genesis 2,11, where the river Pishon is mentioned which Rashi identifies with the river Nile, pointing out that flax, פשתן, from which linen is made, grows in Egypt, the country that is home to that river. The author believes that linen was indeed grown in Egypt in larger quantities than elsewhere and that it was considered very valuable. Furthermore, it is most likely that the fabric mentioned here as שש, was hemp, a fiber, פשתי העץ, grown on trees as we know from Joshua 2,6, where the spies are described as hiding among accumulated piles of such fibers. Rashi calls it קנבוס. The fabric שש mentioned here was no doubt cotton, which at that time did not grow in Egypt, hence its being described as an expensive imported material.
אלה תולדת נח נח, “these are the generations of Noach, Noach;” why has the name of Noach been repeated here twice? He was exemplary vis a vis spiritual beings in the heavenly spheres as well as vis a vis his contemporaries on earth. (B’reshit Rabbah, 30,4) The meaning is to tell us that whenever we encounter such a construction of a person’s name appearing twice in a row, it is to remind us that the person concerned was a righteous person. An example for this is found in Genesis 2,11, where the name Avraham appears twice in a row. This interpretation has been challenged in the Jerusalem Talmud where it is pointed out that we find the same repetition of a man’s name applied to Avraham’s father Terach, a renowned idolater and seller of heathen images (Genesis 11,27) The answer provided by B’reshit Rabbah is that Terach, though an idolater had become a penitent. It is this very fact that convinced our sages that he had become a penitent before his death. This also explains why Avraham was told by G–d in Genesis 15,15, that he would join his fathers in the hereafter.
All other rivers are not referred to as יאורים except for the Nile... Rashi is answering the question: Why is it written היאור, with a definite article? [The answer is:] Perforce it refers to the known יאור, mentioned earlier — the four נהרות written in Bereishis (2:11). Accordingly, why is it not written נהר here, like it does there? Surely [the answer is:] If it was written נהר here, we would not know which נהר, as four נהרות were mentioned earlier. Thus it says יאור, meaning the נהר that has יאורים. And all other נהרות are not called יאורים, only the Nile, as Rashi goes on to explain. The Nile is the Pishon River mentioned in Bereishis, as Rashi explains there. When Rashi says, “All other rivers,” he is referring to the other three נהרות written in Bereishis.
Considered very prestigious in Egypt. The Egyptians worshiped the Nile, which is the Pishon River, so called because it raises linen (פשתן) — as Rashi explains on Bereishis 2:11. That is why linen garments were prestigious to them. But Devek Tov writes: A sage from Eretz Yisrael came and told me that [the שש mentioned here] does not mean linen. Rather, שש denotes a prestigious, many-colored garment of silk, worn on top of one’s clothes. It is not the שש mentioned in connection with the Mishkan. Rashi’s words lend themselves to his interpretation, because Rashi says דבר חשיבות הוא במצרים (lit. “It is a prestigious item in Egypt”). If Rashi meant it is linen he should have just said בגדי שש — חשיבות הוא במצרים. Furthermore, Rashi explains on Shemos 25:4 that שש means linen, whereas here he does not, and says only that it is a prestigious item.
[77] To resume. “There,” it says, “where (or ‘whose’) the gold is” (Gen. 2:11). It does not merely say that the gold is there, but “there (is He) ‘whose’ it is.” For prudence, which he has likened to gold, a substance free from alloy and pure and cleansed by fire and tested and precious, is there in the wisdom of God, but, being there, is not a possession of wisdom, but of Him whose is wisdom itself also, even God Who created it and makes it His.
Now comes a short Note on Compassing (Gen. 2:11 and 13). “Pheison” and “Geon” are said to “compass” countries, for Prudence and Courage enclose and capture Folly and Cowardice. “Tigris” is said to be “over against the Assyrians,” for Self-mastery can but face and fight Pleasure. “Euphrates,” or Justice, neither encircles nor withstands but makes awards. (85–87).
The name of the first is Pishon which surrounds all the land of Chavilah, where there is gold.
The name of the first is Phishon; that is it which compasseth all the land of Hindiki, where there is gold.
| וּֽזְהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃ | 12 | (The gold of that land is good; bdellium is there, and lapis lazuli. (lapis lazuli Others “onyx”; meaning of Heb. shoham uncertain.) ) |
“And you shall set it [the Choshen Mishpat] with four rows of stones; a carnelian [or carneol, or saridus], a topaz, and a smaragd [or carbuncle, or emerald, or agate] shall be the first row of stones. And the second row shall be a carbuncle [also turquoise, ruby, emerald, garnet], a sapphire, and a diamond. And the third row shall be an opal [also ligure, jacinth], an agate, and an amethyst. And the fourth row shall be a beryl [also chrysolite, topaz], and an onyx, and a jasper …” (Shemot, 28:17). Carnelian represents the tribe of Reuven, for its name in Hebrew, odem, is closely related to adom, red, the color of simcha. The name Reuven comes from the word for sight (see Bereshit, 29:32), for with all his dealings and words he always sees himself standing in the presence of God, and God then illuminates his eyes. This causes man to experience great joy, as it is written (Mishlei, 15:30), “the heart rejoices at the illumination of the eyes.” Topaz represents the tribe of Shimon, for the tribe of Shimon possesses great depths in Torah knowledge, yet before they can bring them forth into actuality the must undergo refinement. Therefore Rabbi Shimon bar Yochai (the famous figure in the Talmud and author of the Zohar), since he was from the tribe of Shimon, possessed a depth of understanding in Torah knowledge on the level of Moshe Rabeynu. Topaz or Pitdah hints at this, for its first and last letters spell “mouth” and the remaining letters, Tet and Dalet, are the letters just before Yud and Hei in the Hebrew alphabet. Yud Hei teach of the depth of wisdom (Yud Hei are the first two letters in God’s ineffable name, the Tetragrammaton. Yud Hei signifies transmission, while the second two letters Vav Hei imply reception. It is one of the basic principles of Kabbalah that Yud signifies Chochma, (Wisdom), while Hei signifies Binah, (Understanding), hinted-at in the right and left brain, hidden from sight, and requiring a further flow of execution to be brought into reality. This is why the author says that “the depth of understanding in Torah knowledge” are hinted at in these two letters, and all the more so because they are revealed in the word pitdah only in the previous letters, signifiying a greater level of concealment that cannot be brought into a communicable form.) that is found in this tribe, yet it cannot bring it forward through speech. Smaragd represents the tribe of Levi, for bareket hints at the fear of God, as it contains the letters of the word for lightning, barak, whose light is revealed suddenly, in a flash. In this the tribe of Levi possesses the refined fear of God, as it is written of them (Malachi, 2:5), “I gave them My covenant for the fear with which he feared me.” “And the second row shall be a carbuncle….” Carbuncle corresponds to the tribe of Yehuda, for it vacillates between all the colors, as all the colors are contained within it. So it is with the tribe of Yehuda, which does not stay fixed in one attribute, but rather when Yehuda is among the perfectly righteous he is perfectly righteous, and when he is among the “ba’alei teshuva,” he is then the greatest penitent. This is as we find in the Gemara (Shabbat, 56a), “all who say, ‘David was a sinner,’ are mistaken,” (Which is normally interpreted to mean that Uriah had sent Bat Sheva a bill of divorce before he went to war. However, the deeper meaning that is relevant here is that David was the paramount “ba’al teshuva,” and when one undergoes an authentic experience of teshuva, then all his iniquities are turned into merits.) and we also find (Moed Katan, 16b), “He raised an offering of teshuva.” (See how this is explained above, page 53, “and Yehuda drew close.”) Further proof of this is how at one time he says in the book of Tehilim (86:1–2), “I am poor and destitute,” and then right after he says, “I am a Hasid.” (Hirch translates “I am a hasid” with “for I dedicate myself.” Soncino comments, “one who loves God and is therefore deserving of God’s love.”) Sapphire—Sapir—corresponds to the tribe of Yissachar, for the sapphire teaches of clear and refined wisdom, as it says (Shemot, 24:10), “like the paved work of sapphire stone, and the essence of the heavens for clearness.” Of the tribe of Yissachar it is said, (Divrei haYamim 1, 12:32), “and the children of Yissachar were men of understanding for the times,” as they knew how to create leap years and fix the beginning of the months. This is a kind of knowledge that is possessed only by those to whom God has granted refined wisdom. (Chochma m’vureret.) This is hinted at in that the 1,080 seconds in an hour is the numerical equivalent of four times E-lohim. (The name E-lohim is written plene by Chochma m’vureret. This is numerically equivalent to 295. Four times this is 1,180. This is one hundred more than the 1,080 mentioned above. The author is not using our normal “sixty seconds to a minute” calculation.) Diamond represents the tribe of Zevulun, for diamond, yahalom, can be divided into the words, roughly translated, “God hither.” Zevulun was confidant that God was with him for all his endeavors, even though they seemed like worldly affairs, as it is said (Megillah, 6a), “Zevulun dealt in trade.” Even there (“hither”) he was deeply connected to God. “And the third row shall be opal,” etc. “Opal” represents the tribe of Dan, for in this tribe we find tekifut (unbridled strength) (not holding back, doing without looking right or left.) and great resolve for victory. The mortal eye sometimes mistakes these attributes for anger, and on this the Torah testifies that he is a vessel dedicated to God. This is found in the name of the place that he was given as an inheritance, as it says (Shoftim, 18:29), “however, the name of the city was at first Layish.” Layish is another word for lion, and teaches of God-given strength and bravery, “as it is written (Mishlei, 30:30), “the lion is mighty among the beasts, and will not return in the face of all adversity.” Yet after this city fell in their inheritance its name was changed to leshem, which teaches that all his power is due to his confidence that God will help him, and this is because he walks in simplicity. This is as it is explained in the Gemara (Pesachim, 4a), “A certain man used to say, ‘Judge my case.’ They said, This proves that he is descended from the tribe of Dan, as it is written, ‘Dan shall judge his people, as one of the tribes of Israel.’” This is because he has the tekifut that surely he would be found innocent if judged, for with all the matters of this world, even with the mitzvot and good deeds that a man does, they remain in the balance even after the action is completed. For instance, if a man gives charity to a pauper, and the pauper later goes with this power and performs a mitzvah, then the one who gave the charity is assisting his performance of the mitzvah. If the pauper takes the money and uses it for a transgression, then the one who gave the charity is assisting him in transgressing. So Godly vigor of the tribe of Dan in his confidence in God that because he did the mitzvah in simplicity then God will not cause him to fail because of it. Certainly God brought him an honest pauper who took this power to do a mitzvah. “Agate”—shevo—represents the tribe of Naftali, for shevo is related to the word for “return”—shav. This means that even when he goes to engage in matters of this world, and it seems to the mortal eye that, God forbid, his heart is not with God, then at that moment his heart returns and “gazes” on God. The name of the chief of the tribe of Naftali teaches of this, whose name was Achira ben Einan, for Achira contains the word for “back”—achor—meaning that he always takes the back way (engaging in the matters of this world) and does not look back. “Einan” however, is related to “eye”—ain—meaning that even in this his eyes are constantly looking towards God. “Amethyst”—achlama—corresponds to the tribe of Gad, meaning gathering together, and great tekifut at a time when it is necessary to gather all of Israel together according to God’s will. So from this tribe all kinds of Godly strengths go forth to Israel, (The Holy Isbitser does not say what the connection between achlama and the ability to bring Israel together in the name of God. But I will offer that achlama is the letters of ach l’mah “brother for MaH,” where MaH the numerical equivalent of the expansion of God’s name, which equals forty-five; hence, brotherhood in the name of God.) as it is written of Gad (Bereshit, 49:19), “Gad, a troop shall troop upon him, but he shall troop upon their heel.” (“Troop” signifies gathered together.) “And the fourth row shall be a beryl,” etc. “Beryl” corresponds to the tribe of Asher. Asher signifies expansion, spreading forth, and so too does beryl teach of expansion, as it is written (Daniel, 10:6), “His body was like beryl.” (And the body is the primary vehicle for man’s expansion.) This tribe also experienced expansion, as it is written (Bereshit, 49:20), “out of Asher his bread shall be fat.” “Onyx”—shoham—represents the tribe of Yosef. “Shoham” is love, as is explained in the verse (Bereshit, 2:12), “there was the Bedellium.” (There, in the Mei HaShiloach on Parshat Bereshit, it reads: The onyx (“shoham”) stone hints at the love of God, for it is the stone that corresponds to Yosef, who is the sefirah of Yesod (foundation), which is filled with Divine effusion (as it receives and collects all the Divine energies from the eight sefirot above it).) Yosef too had a fierce love for God, so much so that he could easily abandon all the pleasures of this world for the love of God. For out of the fear of God alone he could not withstand the temptation of the wife of Potiphar, as it is written in the Gemara (Nedarim, 32b), “At the time of the control of the inclination to evil, no one can remember the inclination to good.” This could only be done out of love for God, who at the moment of that trial showed him a vision of the visage of his father Yaakov, and how his very name would be engraved on the stones of the Ephod of the High Priest. “Jasper”—yoshpeh—is for the tribe of Binyamin, meaning that he has a mouth (The name of the stone jasper in Hebrew is the letters of “he has a mouth.”) [yesh peh in Hebrew] that can swallow and receive all the goodness that exists in the world. This is as it is written of him (Bereshit, 49:27), “Binyamin is a wolf that devours.” He even has the power to collect and receive the goodness that exists among the nations of the world, looking at the good among them and entering them into Israel.
“And the gold of that land is good ….” (Bereshit, 2:12) Gold signifies reproof. (As it is written (Mishlei, 25:12), “Gold earrings and ornaments of fine gold are a wise reprover.” On this it says that the gold of that land is good, as it is written (Malachi, 3:12), “and you shall be the land of your desires,” and this connects the land to the aspect of the Tsaddik. Tashlum Mei Hashiloach. [Note: The footnotes marked “Tashlum” are the explanatory notes from the author’s grandson, Mordechai Yosef of Lublin. All footnotes marked “Giliyon” are the emendations of his brother, Gershon Chenoch of Radzin.]) “And there is the bedellium [bedolach, in Hebrew, or crystal] and the onyx stone (shoham),” means that in the land of Israel there is the place of the Holy Temple, the location of the true fear of God, hinted at in bedolach, as we shall see below. The shoham hints at the true love of God, as it is written (Tehilim, 5:8), “and I, in Your great kindness, will come to Your house and prostrate myself towards Your holy chamber in the fear of You [b’yirateiCha].” The last letter, “caf,” (“of You”) in b’yirateicha teaches of the true fear of God. Thus we have in the Mishna Middot (3:7), “the height of the antechamber [ulam] in the Holy Temple was 40 [mem] cubits, and its width was 20 [caf] cubits, and it had five ceiling beams, progressively a cubit longer on each side until the last one was 30 cubits [lamed].” We find in the height and width of the antechamber and in the extension of the ceiling beams the letters of melech or “king.” Its height was 40 (mem), its width 20 (caf), the first beam was 20 (caf), and the last 30 (lamed). This teaches that from there went forth the true fear of God, as the measurement of the beams hint at the letters of bedoloach. Each one extended a cubit more than the previous one on either side, the first totaling two (bet), the second totaling four (dalet), the third totaling six (vav) and the fourth totaling eight (het). The last one was thirty (lamed) cubits long (all together spelling b’daloach). The onyx (shoham) stone hints at the love of God, for it is the stone that corresponds to Yosef, who is the sefirah of Yesod (foundation), which is filled with Divine flow of abundance (as it receives and collects all the Divine energies from the eight sefirot above it). Thus in the holy Zohar, when it wants to say that also joy and blessing also spread forth from the sefirah of Binah (understanding, above in the hidden intellectual faculties), it does so by comparing it to Yesod. There it is written (Zohar Shemot, 135b), “the word baruch in barchu brings forth blessing from the source of life, the place which brings forth all saturation to water everything [which is Yesod of Binah. Sulam]. Since it is the source from where God’s abundance flows forth in the secret of the sign of the brit milah [Yesod of Zeir Anpin] it is called ‘hamevurach [blessed],’ the spring flowing from the well [which is Binah].” This is not within mortal power to apprehend, for there is only blessing with something that is hidden from the eye. In a place where you find Binah it is inconceivable to use the term bracha, blessing, for it understands everything. (Binah is the source of understanding, and thus revealed below.) Yet with God, “haBina vehaBracha lechai olamim,” “understanding and blessing to God, Life everlasting.”
וזהב הארץ ההיא טוב, “and the gold originating from that area is good.” What is meant is that it lends itself to amalgamation with copper, without losing its appearance as gold. Actually, this is no more than logical; if the gold found in the rivers emanating from Gan Eden was “good,” the gold inside the garden surely must be good.
AND THE GOLD. Saadiah Gaon renders bedolach (bedellium) as pearls. He compares manna to them. However, Scripture merely says that manna had the color of bedolach (Not that it was identical to it. Saadiah says that bedolach resembles manna. As manna is round, so are bedolach round. This strengthens his interpretation that bedolach means pearls, for the Bible says that the appearance of the manna was like bedolach (Cherez).) (Num. 11:7). The Gaon also says that shoham (onyx) is a precious clear white stone. The fact of the matter is that we do not know the precise meaning of either of these two items.
Others “onyx”; meaning of Heb. shoham uncertain.
הבדלח "the bdellium" there are 2 separate Tanakh teachings about this, "and in color, it was like bdellium (Numb. 11:7)." This teaches that good stones and marbles came down with the manna.
והבדולח, Rabbi Saadyah gaon, as well as Ibn Ezra say that it is a small spherical white gemstone. This is supported by the reference to כעין הבדולח in Numbers 11,7 where the Torah describes the appearance of the manna. The same scholars believe that this stone is formed by what were originally small drops of dew which had descended on that river. This is the reason why this “stone” is round, just as a drop of dew. Seeing that each individual such stone is so small that it is useless as an effective tool in commerce and industry, this is the reason why the word אבן is not mentioned in connection with בדולח, as opposed to the שהם gemstone which is specifically described as a “stone.” The latter is a large stone, and many different kinds of vessels are made out of its material. Due to its cost, these vessels are found only in the homes of kings and wealthy individuals. The shoham stones on the epaulets of the High Priest had the names of the twelve tribes etched into them. (Exodus 28,9) This gemstone was chosen in preference to others as it is more precious than most, and is found in an almost pure form, not containing any flaws due to discolouration. This river flows in an easterly direction and does not continue through the ארץ חוילה, but flows around it and then enters the sea on its eastern shores. The reason most people called this river Pishon is because its waters help seeds irrigated by them to expand and produce substantial crops. Etymologically, the word פישון, is a derivative of the word פוש found in Jeremiah 50,11 כי תפושו כעגלה דשה, “when you stamped like a heifer treading grain.” Onkelos renders the word פרו, “be fruitful” as פושו in Genesis 1,28.
The gold in the deposits of that land is of particularly good quality; there is also bdellium and the onyx stone.
The Talmud in Kiddushin 39, says that if one sits still, does not commit a sin, this is equivalent to having performed a mitzvah, a commendable deed. What is meant is that if a person resists the lure of the aveyrah, the transgression, the struggle involved in resisting the temptation is the mitzvah. Isaiah 33,15, lists a number of accomplishments that consist of not doing certain things. Included are such things as refraining from accepting bribes, not oppressing the defenseless etc. Such people tower above their peers (verse 16) "they live in lofty places." This proves that one can attain a degree of perfection by simply refraining from perpetrating sinful acts one used to perpetrate. It is true, that under normal circumstances, the baal teshuvah enjoys three advantages over the perfectly righteous person. 1) His actions are more convincing, stemming as they do from an inner struggle. They are performed with deeper consciousness of their significance. 2) He acts with a greater sense of urgency, does not postpone taking action, since he is aware of the obstacles that had to be overcome to make him ready to perform the good deed. 3) Even those good deeds he has not yet performed due to lack of opportunity, are considered as good as having been performed. We are told in Kiddushin 40, that G'd gives credit for the good intention of performing the good deed, not only for the good deed itself. This means that there are occasions when the good intention alone is equal in value to the mitzvah had it been performed. The amazement expressed by Rabbi Yehudah Hanassi about this, was resolved by a Heavenly voice telling him that a baal teshuvah may earn the title "Rabbi" even posthumously. Abraham who had prepared Isaac for slaughter was also rewarded as if he had in fact carried out the deed. This is the meaning of G'd saying "now I know that you are G'd fearing; for you have not withheld your only son from Me." (Genesis 2,12) The Rabbis comment that Isaac's ashes had lain in front of G'd. (Berachot 62) It is the quality of the mitzvah which is so important when the baal teshuvah performs it. Vet there are basic distinctions in the motivation of penitence experienced by different baaley teshuvah. A sinner whose pentitence is based on fear of punishment, accomplishes through his penitence that his intentional sins are now considered as having been committed unintentionally, as having been merely errors, whereas a sinner who recognises the folly of his ways and desires true closeness to G'd, has all his erstwhile sins transformed into meritorious acts. (Resh Lakish, Yuma 86) When we read in Kiddushin 39, that a man sitting down not committing a sin is considered as having performed a mitzvah, this refers to the repentant sinner who previously would not have missed an opportunity to indulge in that transgression. "Sitting" must be considered as "sitting down again although he had already risen in order to commit that sin. Conquering his temptation is what makes this sitting down equivalent to performing a mitzvah. After listing a number of non events such as not lending money for interest, not taking bribes, not slandering, Psalm 15,4, concludes by stating "he who does these will never waver." We see that on occasion inaction can be the height of perfection. Philosophers who state that perfection attained at birth is superior to perfection attained after much effort spent on refinement, have a point; however, the Torah viewpoint is based on the concept of "the reward is in direct ratio to the effort expended and pain experienced in order to perform that particular mitzvah "G’d decides which effort deserves what degree of credit. This is what Rabi Abahu's statement is all about. He does not disagree with Rabbi Chiyah. The latter is concerned with one's distance from sin, whereas Rabbi Abahu is concerned with the effort expended in not succumbing. A parable may illustrate the point.
[f]. Torah from Zion. “for from Zion will the Torah come forth” [Isa. 2:3]. This refers to the revelation of the secrets of the Torah, whose principal source is Zion and Jerusalem. The Gaon wrote much about the fact that the redemption depends on learning Kabbalism, for thus the teachings of our righteous Mashiach will be revealed gradually, which means the teachings the Tora of Eretz Israel (which is the Jerusalem Talmud). This is revealed in the words “and the gold of the land is good” [Gen. 2:12].
The paths of the firmament were revealed to the Gaon. No secret was hidden from him. He saw everything from the upper lights in clear technicolor. He saw the creation of the world, and the chariot in the paths of the firmament in all their details as revealed in [ equals 391] “the voice of salvation” in which are hidden the names [ equals 391], [391], and ! [ ! equal 391]. The Gaon knew the teachings of Mashiach Tzidkenu which are the teachings concerning Eretz Israel, hinted to him from our forefather Jacob and from the verse, ! [Gen. 2:12] “the gold of that land is good” because all of Eretz Israel was enfolded in it, and it contained the teachings of the Redemption from below and from above. The three fundamental levels of , i.e., , , and , were transmitted to the Gaon from the upper lights through the holy spirits of the Holy Ari, may he rest in peace, and his student, Rabbi Haim Vital. These were revealed to the Gaon in the year 5, 500 during the first hour of the moring on the sixth day [Friday] in the 6th Millennium, when the spirit of God, the spirit of Mashiach, began to beat within his holy spirit (the Gaon was then 20 years old).
( The bedolach stone – a gleaming crystal – is mentioned in Genesis 2:12, while in Numbers 11:7 the color of the manna is compared to that of the bedolach. The Idra Rabba (128b) describes the appearance of the dew descending from the Head of Arich Anpin as being “white like the color of the bedolach stone, in which all colors are seen”.) There is a difference between the nature of the Dew of Bedolach “in which all colors are seen” and the Unknown Head. Why this Head is said to be a matter of doubt and uncertainty may still seem problematic. Why is it not like the Dew of Bedolach, which contains all the colors – for the same is said about this Head. The answer is as follows.
“It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone? (This is the stone that is located in the inner sanctum in the Temple.) It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2). “He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2). “Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red. “Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It (The reference is to the sun that is mentioned in the previous verse.) is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5). “Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all. (The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve.) Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3). (This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1).) That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2). Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7). “From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14). (The word “mine” refers to wisdom.) From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28). “He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3). “Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7). (The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy.) “Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11). (In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12).) He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them. “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5). Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind. (It expounds the word apiryon as producing fruit [peri].) “From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze? (As stated in I Kings 7:15–21.) It was, rather, of refined bronze whose value equaled that of silver. “Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors. There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him. Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount. Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar. (The egg-bulk is significantly larger.) This kingdom (Their Roman successors.) has none of that. Chased gold [sagur] – that would cause all the owners of gold to close [soger]. (The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold.) But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold. There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge. (The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup.) Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters. Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined. Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17). “From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc. (This is a reference to the interpretation given later in this section.) Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89). “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence. A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses. Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously. (See Bemidbar Rabba 11:3.) It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”
“The name of the one is Pishon; it is that which encircles the entire land of Ḥavila, where the gold is” (Genesis 2:11). “The name of the one is Pishon” – because it causes flax [pishtan] to grow (Pishon is interpreted to be the Nile, along which flax grows.) and its water flows smoothly [shofi]. (Shofi contains the first three letters of Pishon, transposed.) “It is that which encircles the entire land of Ḥavila” – Ḥavila did not yet exist, (Ḥavila was a great-grandson of Noah (Genesis 10:7).) and yet you say: “It is that which encircles [the entire land of Ḥavila]”? This is bewildering. The explanation is that “He tells the outcome from the outset” (Isaiah 46:10). (God knows the future, so He is able to call a land by its future name.) “Where the gold is” – pure gold. (This is expounded from the fact that it says “the gold,” rather than “gold.”) “And the gold of that land is good; there is bdellium there, and onyx stone” (Genesis 2:12). “And the gold of that land is good” – Rabbi Yitzḥak said: It is good when it is in his house; (Gold is the best way to store one’s savings, since a large value is concentrated in each coin. ) it is good when it accompanies him on the road. (It is convenient for the road as well, for the same reason. The Midrash is expounding the repeated use of the word “gold” in consecutive verses [hazahav, vezahav].) Rabbi Abahu said: The Holy One blessed be He afforded a great favor to His world, as a person makes change from a single gold piece and he can spend it on several expenditures. Reish Lakish said: The world should not have been worthy of using gold [for secular purposes]. Why was it created? For the Temple, as it is stated: “And the gold of that land is good” – just as it says: “This good mountain and Lebanon” (Deuteronomy 3:25). (This phrase refers to the Temple (see Bereshit Rabba 15:1).) “There is bdellium [bedolaḥ] there, and onyx stone” – Rabbi Aivu said: Do you think that this bedolaḥ is the one that spice-mixers use? (Bedolaḥ is both the name of a spice and the name of a gem.) Let its counterpart tell about it: “And its appearance was like the appearance of bdellium [bedolaḥ]” (Numbers 11:7). Just as that is a gem, so, too, this is a gem.
(Gen. 9:18:) AND THE CHILDREN OF NOAH < WHO WENT FORTH FROM THE ARK > WERE < SHEM, HAM, AND JAPHETH >. (Tanh. Gen. 2:12.) [Let our master instruct us: Who is the one commanded about being fruitful and multiplying, the man or the woman? Thus] have our masters taught (in Yev. 6:6): THE MAN IS COMMANDED ABOUT BEING FRUITFUL AND MULTIPLYING BUT NOT THE WOMAN. R. Johanan ben Baroqah says: It says concerning both of them (in Gen. 1:28): AND GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY]. (yTa‘an. 7:9 (69c); yMeg. 1:6 (70c); Gen. R. 8:12.) However, the man is commanded more than the woman. You know yourself that it is so. Look at how Abraham showed a lot of determination in taking a wife for his son Isaac; for thus it says (in Gen. 24:2-4): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE … AND I WILL MAKE YOU SWEAR BY THE LORD, THE GOD OF THE HEAVENS … THAT YOU < GO > UNTO MY LAND < WHERE I WAS BORN >…. Thus Abraham showed determination about being fruitful and multiplying. So also Isaac sent Jacob, as stated (in Gen. 28:2): ARISE, GO TO PADDAN-ARAM, TO THE HOUSE OF BETHUEL. He sent him to take a wife who was suitable for him. < In doing so he was > unlike the people of the flood generation, who were lecherous, who were going for what was indecent for them. See what is written (in Gen. 6:2): THE DIVINE SONS SAW < HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES >. The Holy One said: Inasmuch as they have done this, let them perish from the earth. But why were the cattle destroyed with them, as stated (in Gen. 7:23): BOTH HUMAN AND CATTLE? Because the cattle also were acting immorally and going with species that were not their own, the horse with the donkey, the lion with the bull, the snake with the lizard. (Cf. Sanh. 108a.) Thus it is stated (in Gen. 6:12): THEN GOD SAW THE EARTH, AND, BEHOLD, IT WAS CORRUPT; [FOR ALL FLESH HAD CORRUPTED ITS WAY UPON THE EARTH]. It does not say "Every person," but ALL FLESH, < i.e., > even the cattle, the wild beasts, and the fowl. Therefore, they were blotted out along with them. R. Pinhas bar Hama the Priest said: Just as none but the righteous entered the ark, (See Sanh. 108b.) so the cattle, wild beasts, and fowl who were with them were righteous, as stated (in Gen. 8:19): < THEY WENT FORTH FROM THE ARK > BY THEIR FAMILIES. Do cattle have families? Only those cattle who had not joined themselves to another species entered the ark; therefore, the Holy One ascribed a lineage for them. So, if cattle, wild beasts, and fowl, who are nothing, were ascribed a lineage, was it not proper for Noah and his sons to be ascribed a lineage? The Holy One immediately ascribed them a {lineage, according to what is written} [lineage. Where is it shown? In what we have read] on the matter (in Gen. 9:18): AND THE SONS OF NOAH WHO WENT FORTH FROM THE ARK WERE < SHEM, HAM, AND JAPHETH >….
(Gen. 34:1:) NOW LEAH'S DAUGHTER DINAH < WHOM SHE HAD BORNE TO JACOB > WENT OUT. Let our master instruct us: Is is legitimate for a woman to go out with her jewelry on the Sabbath into a public place? (Tanh., Gen. 8:5.) Thus have our masters taught (according to Shab. 6:1): A WOMAN SHALL NOT GO OUT into a public place on the Sabbath with her jewelry, NOR WITH A HAIR NET … NOR WITH A GOLDEN TIARA, NOR WITH A CATELLA (The Latin word denotes a small ornamental chain worn by women.) {i.e., a type of jewelry} < … > NOR WITH A NEEDLE HAVING NO EYE. BUT, IF SHE SHOULD GO OUT, SHE IS NOT LIABLE FOR [A SIN OFFERING], < i.e., > when she goes out < of her rooms > with them < but remains > within the house. Let her not, however, go out into a public place with a single piece of jewelry. Now, our masters say: Even on a weekday she must not go out into a public place. Why? Because people will stare at her. Thus the Holy One gave jewelry to a woman only for her to adorn herself with them inside of the house; for one does not give an opening (I.e., an occasion for transgression.) to the trustworthy person, let alone to the thief. And so Job has said (in Job 31:1): I HAVE MADE A COVENANT WITH MY EYES. HOW THEN SHALL I GAZE ON A MAIDEN? Come and see Job's righteousness. If in the case of a maiden, at whom any man has a right to look, perhaps to marry her or perhaps to marry her to his son or to one of his kin, Job did not look at her, how much the less in the case of someone's wife, at whom he has no right to look. It is therefore written (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. So, if she acts to conceal herself and is worthy, (ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. R. Levi said: She was worthy to raise up priests to put on the high priestly garments. Now there is no BROCADE except priestly garments. Thus it is stated (regarding Aaron's vestments in Exod. 28:13): AND YOU SHALL MAKE GOLD BROCADE. There is already an allusion in the Torah about this thing, that a woman should not go about a lot in a marketplace. Where? Where it is so written (in Gen. 1:28): THEN GOD BLESSED THEM, AND GOD SAID TO THEM: < BE FRUITFUL AND MULTIPLY, FILL THE EARTH > AND SUBDUE HER. [AND SUBDUE HER is written < here >]. (Tanh., Gen. 2:12; Gen. R. 8:12; cf. Yev. 65b.) The man subdues the woman, and the woman does not subdue the man. But, if she walks about a lot and goes out into the marketplace, she finally comes to a state of corruption, to a state of harlotry. And so you find in the case of Jacob's daughter Dinah. All the time that she was sitting at home, she was not corrupted by transgression; but, as soon as she went out into the marketplace, she caused herself to come to the point of corruption.
Adam was created on the sixth day, and He informed him in a roundabout way that He had brought death into the world, as it is said: For in the day that thou eatest thereof, thou shalt surely die (Gen. 2:12). To what may this be compared? It may be compared to a man who wished to divorce his wife. Before he enters his home, he writes out the divorce document and then enters the house with the divorce document in his hand. He then seeks a circuitous way to hand it to her. He says to her: “Give me some water that I may drink.” She does so, and when he takes the glass from her hand, he tells her: “Here is your divorce.” She asks: “What sin have I committed?” “Leave my house,” he retorts, “you have served me a warm drink.” “Apparently you already knew,” she replies, “that I would serve you a warm drink when you prepared the bill of divorce you brought with you.” And that is what Adam told the Holy One, blessed be He: Master of the Universe, two thousand years before You created the world, You had the Torah as an artisan, as it is written: Then was I by Him, as an artisan; and I was day by day all delight (Prov. 8:30). (The repetition of the word day indicates) that two thousand years (A thousand years in Thy sight are but as yesterday (Ps. 90:4).) (had passed since He wrote the Torah). Within it is written: This is the law; that a man dieth in his tent (Num. 19:14). If You had not previously decreed death for mankind, You would not have so stated in it (the Torah). The fact is, You introduced the threat of death against me in a roundabout way. Hence He acts circuitously in His doings toward the children of men (Ps. 66:5).
The Lord is with me, I will not fear what man can do to me. It is like two people who come to be judged before a judge and are afraid of the judgment. They were told, "Do not be afraid of the judgment, but strengthen your hearts." So too, Israel will stand in judgment before the Lord and they will be afraid, but the ministering angels will say to them, "Do not be afraid, for he is your kinsman," as it is said, "He will build your cities and send your exiles away." And they will reply and say, "Do not be afraid of the judgment, for he is your brother," as it is said, "For the sake of my brothers and my friends." And even more so, he is your father, as it is said, "Is not he your father who bought you?" And similarly it says, "And what great nation is there that has God so close to them?" This will merit us in judgment, as it is said, "Israel, my chosen ones." Five righteous individuals stood in the world: Noah, Shem, Eber, Abraham, and Assyria. Noah did not care to associate with the wicked, but instead planted a vineyard. Shem and Ever hid themselves. Ashur said, "How can I live among these wicked people?" and he went away, as it says, "From that land, he went out to Assyria" (Genesis 10:11). Abraham's righteousness stands forever, and he does not leave the Holy One, blessed be He. Even the Holy One, blessed be He, did not abandon him, as it says, "I am the Lord who brought you out" (Genesis 15:7).
“You shall craft the boards for the Tabernacle of acacia wood, standing upright” (Exodus 26:15). “You shall craft the boards for the Tabernacle” (Exodus 26:15). That is what is written: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). There were many creations that the Holy One blessed be He created in His world, that the world was not fit to utilize, so the Holy One blessed be He concealed them from the world. What is [an example of] this? The light that was created on the first day, as Rabbi Yehuda bar Simon said: By the light that the Holy One blessed be He created on the first day, a person could gaze and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh, the generation of the Flood, and the generation of the Dispersion would be corrupt, He rose and concealed it from them, as it is stated: “He prevented light from the wicked” (Job 38:15). For whom did He conceal it? For the righteous in the future, as it is stated: “God saw the light, that it was good” (Genesis 1:4). What is “that it was good”? That its light was suitable for the world, and was not harmful like this sun. (The light created on the first day would never shine too brightly or create heat too great for a person to bear. ) Where did He conceal it? In the Garden of Eden, as it is stated: “Light is sown for the righteous” (Psalms 97:11). (Since sowing is done in a garden, this alludes to the fact that God concealed the light in the Garden of Eden (Maharzu; Rabbi David Luria). ) There were many creations that the Holy One blessed be He created in the world that the world was not fit to utilize and were fit to be concealed, but they were not concealed, in deference to the Holy One blessed be He. What is [an example of] this? Gold. Rabbi Abahu said: The Holy One blessed be He imparted great goodness to the world through gold. A person changes one gold piece and thereby covers several expenditures, as it is stated: “The gold of that land is good” (Genesis 2:12). Its goodness is when it is in his house and its goodness is when it accompanies him on the way. (Gold is convenient to store at home because of its value and the fact that it lasts for a long time without decay. It is also convenient to carry on one’s travels because one can take along a significant sum without having to carry a large, heavy quantity. ) Rabbi Shimon ben Lakish said: The world was not fit to utilize gold. Why was it created? For the Tabernacle and for the Temple, as it is stated: “The gold of that land is good,” just as it says: “That good mountain and the Lebanon” (Deuteronomy 3:25). (“The good mountain” is understood as a reference to Jerusalem, and “the Lebanon” is understood as a reference to the Temple (see Sifrei VaEtḥanan 25).) There were seven types of gold in the Temple: Good gold, pure gold, Shaḥut gold, Sagur gold, refined gold, Parvayim gold, and Mufaz gold. Good gold, in its plain sense. Pure, in that they would place it in a crucible and none of it would be missing. Shaḥut gold, as it was stretched like a thread [ḥut], and they would smear it like wax that is placed on a ledger. Sagur gold, as it would close [soger] all the gold merchants who were there. (When this type of gold was being sold, gold merchants who were selling other types of gold would have to close up shop because they could not compete with its brilliance.) Refined gold, they would overlay the walls [of the Temple] with it. But isn’t it written: “Seven thousand talents of refined silver, to overlay the walls of the houses”? (I Chronicles 29:4). Why do they call it silver [kesef]? Because it would shame [makhsif] all the gold that was there. Mufaz gold, Rabbi Patriki, brother of Rabbi Derosai, says: It is because it resembled sulfur that is ignited with fire. (The fire is very bright gold [paz].) Parvayim gold, Rabbi Shimon ben Lakish said: Because it resembles the blood of bulls. Some say, because it would produce fruits [perot]. (When Solomon built the Temple he fashioned golden trees that would produce fruits which were used to fund Temple maintenance (see Yoma 21b; Shir HaShirim Rabba 3:8:3).) The cedars, too, were fit to be concealed, but were not concealed. Rabbi Ḥanina said: The world was not fit to utilize cedars. They were created only for the Tabernacle and for the Temple, as it is stated: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). Lebanon is nothing other than the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: They are twenty-four species of cedars, but there are only seven that are more outstanding than all of them, as it is stated: “I will put cedar, acacia, myrtle and pine trees [in the wilderness; I will place juniper, ash and boxwood together in the desert]” (Isaiah 41:19). Why were they not concealed? Because the Holy One blessed be He foresaw that [Israel] was destined to perform with them the labor of the Tabernacle, in the place where the Divine Presence was destined to dwell, as it is stated: “That birds will nest there” (Psalms 104:17). Does it enter your mind that birds would nest there? It is, rather, the birds that the priest would slaughter and sacrifice in the Temple. What is, “the stork has its home in the junipers”? (Psalms 104:17). Is the home of a stork in cedars? What is a stork [ḥasida]? This is the High Priest, as it is stated: “Your Tumin and Your Urim for Your pious one [ḥasidekha]” (Deuteronomy 33:8).
Another matter, “palanquin” (Song of Songs 3:9), this is the Temple. “King Solomon made himself” (Song of Songs 3:9), this is certainly Solomon. (This is in contrast to previous explanations in the midrash, which interpreted the reference to King Solomon as actually alluding to God.) “Of the timber of Lebanon” (Song of Songs 3:9), as it is stated: “We will cut timber from Lebanon” (II Chronicles 2:15). “He made its pillars of silver” (Song of Songs 3:10), as it is stated: “He established the pillars for the hall of the Sanctuary” (I Kings 7:21). “Its cushion of gold” (Song of Songs 3:10), like that which we learned that the entire Temple was plated with gold except for the backs of the doors. Rabbi Yitzḥak said: This baraita that we learned was regarding the second Temple; however, in the first Temple, even the backs of the doors were plated with gold. We learned: They were seven types of gold in [the Temple]: Fine gold, pure gold, chased gold, beaten gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as it says: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when one is in the house and it is fine when one lodges with it accompanying him. (Gold is of great value when one is at home and is also very useful to take with when one travels, as a small amount of it is of great value.) Pure gold, such that they would place it in a crucible and it would [come out] lacking nothing. (There would be no impurities found in the gold were it to be refined.) Rabbi Yuda [said] in the name of Rabbi Ami: Solomon placed one thousand gold talents into the fire one thousand times until he rendered it one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was [found to be] one Gordian dinar greater than the candelabrum of the wilderness, and it was placed in the fire eighty times until it lost [this excess weight]? Rather, initially it lost a significant [amount of dross]; after that, it would lose only a minimal amount. Beaten gold is drawn like wax. Hadrian had the weight of an egg-bulk. Diocletian had the weight of a Gordian dinar. (The egg-bulk is significantly larger.) The current government has none of it and never had any of it. Chased gold [sagur] would cause all the goldsmiths to close [soger]. (Gold of such quality was so rare that if someone was selling it, others who were selling gold could not compete.) But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold, and all the basins, the pots, the shovels, the firepans, the forks, the spoons, and the potot were made from it. Rabbi Yitzḥak of Migdal said: These [potot] are the teeth of keys [ḥafifot]. Rabbi Simai said: It is the cup [pota] under the hinge, to teach you that the Temple was not lacking [for gold] even for insignificant matters. Glittering [mupaz] gold, Rabbi Patriki, brother of Rabbi Derosa said in the name of Rabbi Abba ben Rabbi Buna: It is like sulfur that is enflamed in fire. (The gold glitters like flames that are jumping [mefazez].) Rabbi Avun said: It is named after the country where it is [mined]; it is from Ufaz [me’ufaz]. Refined gold, the house of Rabbi Yannai and the house of Rabbi Yudan ben Rabbi Shimon, the house of Rabbi Yannai says: It is because they cut it like olives, feed it to ostriches, and it emerges refined. The house of Rabbi Yudan ben Rabbi Shimon says: They conceal it in dung for seven years and it emerges refined. Parvayim gold, Reish Lakish said: It is red like the blood of a bull [par], and some say that it produces fruits. When Solomon built the Temple, he crafted with it all sorts of trees. When the trees in the field would produce fruit, those [gold trees] in the Temple would produce fruit. The fruit would fall, and they would gather them and set them aside for Temple maintenance. When Menashe placed an idol in the Sanctuary, all those trees dried up. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, the Holy One blessed be He will restore them. That is what is written: “It will blossom and will rejoice, even with joy and song” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “He made the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.
(Bamidbar 11:6) "And now, our souls are dry. There is nothing": R. Shimon said: They said: It (the manna) will burst our bowels. Can a mortal ingest and not expel! They said to R. Shimon: And how do you explain (Devarim 23:14) "And you shall have a spade along with your other implements" (to cover your excrement)? He answered: What the Canaanite merchants sold them they expelled, but the manna, never. As it is written (Psalms 78:25) "Man ate the bread of abirim" — (bread) which was absorbed in the eivarim (the limbs). "Only to the manna is our eyes. (7) The manna was (round) like coriander seed, and it looked like crystal.": You think that he who said this ("Only to the manna, etc.") said that ("The manna was round, etc."?) This is not so. Israel said "Only to the manna is our eyes," and the L-rd "pacified" all future generations and said to them: Come and see what they are grumbling to Me about — "The manna was like coriander seed — it looked like crystal!" viz. (Bereshit 2:12) "And the gold of that land is good. There is the crystal and the onyx stone." Similarly, (i.e., another instance of "split referrent") (Ibid. 38:25) "And Judah recognized (them) and said: 'She is right. It is by me'" (that she is with child). And Scripture (and not Judah) states that "he did not live with her again." Similarly, (Devarim 25:18) "and you (Israel) were faint and weary," "and (he, Amalek) did not fear G-d." Similarly, (Judges 5:28) "Why is his (Sisra's) chariot delayed in coming?" — This was stated by Sisra's mother, (29) "The wisest of her ladies answer her, etc." — This was said by his wife and her daughters-in-law. (Ibid.) "She, too, returns her words to her" — there was revealed to her what was said to Devorah by the Holy Spirit — Don't wait any longer for Sisra. (Ibid. 31) "So will all of Your foes go lost, O L-rd." Similarly, (I Samuel 4:8) "Woe to us! Who will save us from the hand of this mighty G-d" — This was stated by the righteous (among them). But the wicked said: "This is the G-d who smote the Egyptians with every plague in the desert." Their intent was: He had only ten plagues (in His arsenal) and He brought them all on the Egyptians — He has no plagues left. The L-rd responded: You say I have no plague left? I will bring upon you a plague the like of which the world has never seen. One of you will be sitting (and defecating) and a mouse will rise from the depths and will scoop out his innards and return to the depths! And thus is it written (Ibid. 5:6) "And the hand of the L-rd was heavy against the Ashdodites … and He struck them with hemorrhoids." Similarly, (Jeremiah 26:16-25) "Then the officers and all the people said to the Cohanim: … This man (Jeremiah) does not deserve to die … And there arose men of the elders of the land and they said to the entire assemblage of the people: Michah the Monashite prophesied … Did Chizkiyahu king of Judah put him to death? …" Until here, the words of the righteous. But the wicked among them said: "There was also a man who prophesied in the name of the L-rd, Uriah the son of Shemayahu … And King Yehoyakim heard … and the king wanted to put him to death…. And King Yehoyakim sent men to Egypt … and they took Uriah out of Egypt …" They said: Just as Uriah was killed, so Jeremiah must be killed. "But Achiram son of Shafan protected Jeremiah not to hand him over to the people to be put to death." Similarly, (Ruth 2:13) "As the L-rd lives, lie (here) until the morning." Because the yetzer hara (the evil inclination) sat and aggrieved him (Boaz) the whole night, saying: You are single and need a wife, and she (Ruth) is single and needs a husband, and you know that a woman is acquired (as a wife) by intercourse — Arise and live with her and let her be your wife — he swore to his yetzer hara "As the L-rd lives," I will not touch her. And to the woman he said: "Lie (here) until the morning." Here, too, "Only to the manna is our eyes." Do you think that he who said this said that ("The manna was like coriander seed, etc.")? (No!) Israel said "Only to the manna is our eyes!" and the L-rd "pacified" and said to them: Come and see about what they are railing against Me: "The manna was like coriander seed and it looked like crystal," viz. (Bereshit 2:12) "The gold of that land is good. There is crystal and the shoham stone."
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities. (Their flourishing; alternatively, their oppression of Israel (Etz Yosef). ) That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda. (The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef). ) “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14). (He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” ) “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder. (Isaac’s blessing to Esau, who is considered the progenitor of Edom. ) Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son. (Israel is referred to as God’s son (see, e.g., Exodus 4:22). ) Alternatively, which flourished and multiplied and tormented His house. (The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. ) Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3). (The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom. ) Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest. (The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). ) When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid. “Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4). (Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written, (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? (The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. ) “And...will be doubled.” (He interprets the verse to mean that Edom will be double the triple-sword of the other three nations. ) Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity, (It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. ) so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet. (According to Megilla 9b, Arnevet was his wife.) “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse, (Deuteronomy 14:7.) and this in one verse. (In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). ) Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it: (They likened Edom to a pig.) Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform. (It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. ) There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He. (It pays lip service to the Holy One blessed be He.) Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11). “And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25). Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it. (The Babylonian Empire was replaced by the Persian-Median Empire. ) “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it. (The Medians were succeeded by the Greeks.) “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it. (The Greeks were succeeded by the Romans. ) “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
Concerning the example of the פטיש, hammer, used in the Tanchuma, the author of that story views the Torah like a hammer which when applied to a rock splits it and releases the kernel while the sparks produced burn the קליפות. This is why the author of the Tanchuma speaks about the son also being a smith. A smith is always busy applying the hammer to the anvil. Rabbi Levi chose the metaphor of the jeweler, goldsmith, since this is also a metaphor for Torah which described "gold as being found in a land called good" (Genesis 2,12). The land referred to is ארץ ישראל, and in no other country can Torah be studied as effectively as in ארץ ישראל (Bereshit Rabbah 16,4). The smith and the goldsmith therefore are metaphors describing the same thing. The forces of Esau will be burned by Jacob whose house will be a fire, as well as by the house of Joseph which will be like a flame.
The reason for adhering to these stringencies is that the merit of living in Israel itself [even without the Ark and High Priest] enabled one to arrive at the proper decisions with less analysis, which was not true in Babylonia. It is taught in Avos de-Rabbi Nasan, chapter 28, “R. Nasan said, ‘There is no love like the love of Torah, and no wisdom like the wisdom of the Land of Israel.’” Also, in Vayikra Rabbah, chapter 13, “‘The gold of the land is especially good,’ (Gen. 2:12.) teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like Israel’s wisdom.” Further in Avos de-Rabbi Nasan it states: “R. Shimeon the son of Elazar says: ‘If a sage who dwells in Israel leaves for the Diaspora, his scholarship becomes tainted, etc.’” In Tractate Sanhedrin 24a it is written, “[To what does the verse], ‘He has placed me in darkness like the eternally dead’ (Lam. 3:6.) refer? R. Yirmiyahu answered that this alludes to the study of [Torah] in Babylonia.” [R. Yirmiyahu is not saying] that the Babylonian Talmud contains mistakes, Heaven forbid-[he is extolling the power of pilpul in “darkness”]. Since Babylonia was an abyss of darkness, (“He has placed me in darkness like those who are dead forever” is explained by the Midrash Lekah Tov as referring to the long exile. See the Netziv in Ha’amek Davar, Lev. 24:4, which states that “darkness” refers to the lack of the special Divine assistance that existed when the Jews lived in Israel and received the Divine light emitted through the Menorah.) totally lacking the light of Torah, only by creating the great torch of pilpul contained in the Babylonian Talmud could they produce in the darkness the light of halachic decision. [As stated ad loc.], “Rabbi Yohanan said, ‘What is Babylonia? (The word Bavel (Babylonia) comes from the root of the Hebrew word livlol, which means “to mix.” See Gen. 11:9.) [A place] that blended Scripture, Mishnah and Talmud.’” [To counter this darkness, the Babylonian scholars] needed to apply deep analysis and to study repeatedly all sections of the Torah until they reached sound conclusions. [This way, they] succeeded in magnifying the Torah and creating a magnificent torch-light of Torah.
It is possible that the expression: “you will not eat bread in poverty in that land,” refers to something spiritual, i.e. that the word לחם, “bread,” does not refer to physical food. This would not be the first time that Torah has been compared to לחם. Compare Proverbs 9,5 where Solomon, quoting the Torah called “Wisdom,” says: “come eat my bread”. Seeing that it is impossible to acquire Torah and wisdom in the full sense of the word without proper preparation designed to facilitate its study, Moses may indicate here that the ideal such preparation is residence in the land of Israel, which possesses the physical conditions such as ideal climate to enable people to study Torah successfully. Scholars studying Torah in that land do not suffer from the handicaps which scholars in other countries suffer from. Those scholars belong to the category of people known as eating לחם העצבים, “the bread of troubles” (Psalms 127,2), in contrast to the people in Israel. The true wealth of the people in Israel is the quality of their Torah knowledge which was acquired with the help of the superior climate and therefore food produced in the Land of Israel. This is why Moses underlines this thought by adding לא תחסר כל בה, “nothing is lacking in that land.” The blessing is anchored in the word בכל; compare Genesis 24,1 “and the Lord had blessed Avraham בכל.” The reason Moses adds that the stones of the Land of Israel yield iron, is to tell us that in places where one expects to encounter only stone one will be surprised to find iron. A similar surprise awaits those who see nothing more than high piles of rock in the mountains of that land. These mountains are filled with copper. Seeing that copper and iron are used as raw materials for most of man’s utensils, a land which yields such raw material can aptly be described as “lacking nothing.” A people who have to import all these raw materials are at a serious disadvantage, aware of real shortcomings in their land. If the earth of a land does not yield silver or gold this is at best considered a minor shortcoming. Moses praised the availability of those ores which are needed daily in people’s lives. Moses includes this kind of blessing once more at the end of the last portion of Deuteronomy when he praises the soil of Asher’s section of Eretz Yisrael (33,25). Our sages in Taanit 4 take a Midrashic approach to the words ארץ אשר אבניה ברזל by suggesting that instead of reading אבניה, “its stones,” we might read this as בוניה, “its builders,” i.e. the Torah scholars are possessed of a faith as strong as iron.
ומלקחיה ומחתותיה, “Its tongs and its fire pans,” it is well known that עצה ומחשבה, deliberation (counsel) and thought, are “tongs” with which to extract Torah-knowledge. This is what is meant by Proverbs 1,5: ונבון תחבולות יקנה, “and a man of understanding will attain wise counsel.” מחשבה, “thought,” originates in the heart. The Torah here compares the heart to a fire pan as just as the fire pan is a vessel from which one takes the fire to light the lamps so the heart is the instrument of the intelligence which a person employs in studying Torah. The lampstand's weight was a talent of gold (verse 39) neither less nor more. The reason the weight had to be precise was to remind us that one is not free to add or to detract from Torah in any manner. This is the meaning of Psalms 19,8 that תורת ה' תמימה, that “G’d’s Torah is perfect.” It was constructed out of a single chunk of gold to teach the unity of the Torah as is written (Exodus 12,49) תורה אחת, “a single Torah.” It was placed in the southern half of the Tabernacle as most wisdom is found in the south (Baba Batra 25). The land of Israel is known as ארץ הדרום, “the land of the south,” as it is situated climate-wise in the choicest locations of the earth’s seven climatic belts (compare author’s comment on Exodus 1,2-3). It is protected from extremes of heat and cold thus enabling people in it to think more clearly. This is the meaning of Bereshit Rabbah 16,3 that “the gold of that place is good” (Genesis 2,12). The Rabbis there comment that there is no ethical moral teaching (Torah) comparable to that of our Torah just as there is no wisdom comparable to the wisdom found in the land of Israel. Furthermore, the sages in Baba Batra 155 also taught that the very air one breathes in the land of Israel is causing one to become wiser.
וארד להצילו ...אל ארץ טובה, “I shall descend in order to save it....to a good land, etc.” What was the need for the Torah to lavish so many compliments on the stones and trees of the land of Canaan? Was it not enough for a people in the condition of abject slavery such as the Jewish people to be told that they would be redeemed and would become free? Would they not consider this a welcome message even if the land they would go to would be of inferior quality? The fact is that all the compliments in our verse apply to the Torah. Torah has been described as לקח טוב, “good” instruction; (Proverbs 4,2) it has been described as רחבה, “spacious” (Psalms 119,96). All the adjectives in this verse apply to Torah as if the Torah had written “to a land (Torah) which is good, spacious flowing with milk and honey” (compare Song of Songs 4,11). The details of the land of Israel itself are described only commencing with the words: אל ארץ הכנעני, “to the land of the Canaanite, the Hittite, etc.” G’d’s message to the Israelites is that they would inherit the land of these nations as these people are not worthy of living in a country in which the Torah makes its home. Our commentary corresponds to what I have found in Bereshit Rabbah 16,7 on Genesis 2,12: “the gold of this land was good;” the Midrash says: “there is no Torah comparable to the Torah in the land of Israel and there is no wisdom comparable to the wisdom to be found in the land of Israel.” We may add that the words אל מקום הכנעני “to the place of the Canaanite,” instead of the usual “to the land of the Canaanite,” contain an additional message, i.e. that the Israelites would wipe out the present inhabitants of that land and inherit their land. They would not merely live there as residents as had their forefathers.
הבדלח is the name of a precious stone. BEDELLIUM. (Some editions add the O. F. קרישטל crystal).
The next eight sections (Gen. 2:12) are a Note on the Gold and Precious Stones. Prudence, the gold, is still God’s, Philo taking “where” (οὗ) as “whose”. “The gold of that land” is universal, as distinguished from particular, Prudence, and to it belongs the epithet “good.” The “ruby” and the “emerald” represent respectively having and exercising good sense. Or the two stones are, perhaps, Judah and Issachar, representing, the one, thankfulness, the other, noble deeds. So in the High-priestly robes, the ruby must, from its position, have borne the name of Judah, and the sapphire that of Issachar. “Stone” is not added after “ruby,” because praise and thanksgiving lift a man out of himself and all that is of earth. Red befits Judah, green Issachar. (77–84.)
(Babli 44b, Midrash Hazita (Shir rabba) 3(17) on 3:9, Num. rabba 12.) There are seven kinds of gold: good gold (Gen.2:12.) , pure gold (Ex. 24:11,24; 25:17,32,36,37; 37:2,6) , closed gold (IK. 7:50.) , Mufaz gold (Dan. 10:5.) , refined gold (“Refined” is found in the Bible only applied to silver, see the Halakhah.) , drawn gold (1K. 10:10, 17, 2Chr. 9:15, 16.) , Parwayim gold (2Chr. 3:6.) .
§ The mishna states: On every other day, it was of greenish gold but on this day it was of a red gold. Rav Ḥisda said: There are seven types of gold mentioned in the Bible: Gold, and good gold, and gold of Ophir (I Kings 10:11), and glistering gold (I Kings 10:18), and shaḥut gold (I Kings 10:17), and closed gold (I Kings 10:21), and parvayim gold (II Chronicles 3:6). The Gemara explains the reason for these names: There is a distinction between gold and good gold, as it is written in the verse: “And the gold of that land is good” (Genesis 2:12), which indicates the existence of gold of a higher quality. Gold of Ophir is gold that comes from Ophir. Glistering [mufaz] gold is so named
lapis lazuli (lapis lazuli Cf. Gen. 2.12 and note.) and other stones for setting, for the ephod and for the breastpiece.
Now the manna was like coriander seed, and in color it was like bdellium.
The gold of that land is good. Also found there is bdellium and onyx stones.
And the gold of that land is choice. There is the bedilcha, and the precious stones of byrils.
| וְשֵֽׁם־הַנָּהָ֥ר הַשֵּׁנִ֖י גִּיח֑וֹן ה֣וּא הַסּוֹבֵ֔ב אֵ֖ת כׇּל־אֶ֥רֶץ כּֽוּשׁ׃ | 13 | The name of the second river is Gihon, the one that winds through the whole land of Cush. |
ושם הנהר השני גיחון, this river flows in a southerly direction flowing around the whole land of Kush from which it enters Sarnediv known as the great sea, (Mediterranean) according to the experts in geography. After the Torah used the expression הסובב when describing the manner in which the first two rivers wended their way on the surface of the earth, it switches to the verb הלך in describing the flow of the rivers Euphrates and Tigris. It appears that these first two rivers did not cross a certain country diagonally but detoured around it. גיחון, this name appears to reflect the manner in which this river splits up into many smaller rivers. [again we appear to face the concept of “tributaries” as being reversed, the main river creating something like a delta, i.e. breaking up into smaller distributaries. Ed.] The word means “exit” We find it appearing in this context in Job 40,23 כי יגיח ירדן אל פיהו, or in Ezekiel 32,2 ותגח בנהרותיך, as well as in similar instances. Incidentally, the שילוח is also called גיחון, seeing it splits into so many different rivulets in order to irrigate the gardens in Jerusalem.
גיחון GICHON — It is so called because it flows on with a roar, its roaring being very noisy,—similar in meaning to (Exodus 21:28) וכי יגח “And if an [ox] gore” — for when it gores it rushes on roaring (Berakhot 59b.).
The name of the second river is Gihon; it is that which encircles the entire land of Kush. It is possible that Kush is modern-day Ethiopia. Some identify Kush as the mountain range known today as the Hindu Kush, which stretches between modern-day Afghanistan and Pakistan.
“And the name of the second river is Giḥon; it is that which encircles the entire land of Kush” (Genesis 2:13). “And the name of the second river is Giḥon…[the land of Kush]” – Kush did not yet exist, (Kush was a grandson of Noah (Genesis 10:6).) and it says: “The entire land of Kush”? This is bewildering. It is because, “He tells the outcome from the outset.” “And the name of the third river is Tigris; it is that which goes east of Ashur. And the fourth river, it is Euphrates” (Genesis 2:14). “And the name of the third river is Tigris [Ḥidekel]” – because it is harsh [ḥad] (The passage subsequent to these words is mistakenly omitted in most editions: בְּקוֹלוֹ, הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר, וַעֲדַיִין לֹא עָמַד אַשּׁוּר, אֶלָּא מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, רַב אָמַר. We have presented the translation of these missing words.) in its sound [kolo]. “It is that which goes east of Ashur – but Ashur did not yet exist. (Ashur was a grandson of Noah (Genesis 10:22).) It is because “He tells the outcome from the outset.” “And the fourth river, it is Euphrates” – Rav said: Euphrates is the foremost of the rivers. (This is derived from the phrase “it is Euphrates,” and from the fact that it is referred to as “the great river” (Genesis 15:18, Deuteronomy 1:7).) Rabbi Ḥanina bar Ami in the name of Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: “Uval” (Daniel 8:3) is the foremost of the rivers. But is it not written: “I was alongside the great river, that being Tigris”? (Daniel 10:4). The explanation is that Daniel saw two prophetic dreams, one on the Tigris and one on the Uval, and the [vision on the] Tigris was greater than [the vision on] the Uval, and that is why he calls it [Tigris] great. But is it not so, that at the creation of the world, it [Euphrates] is not called great? [Why is that?] The reason is because it went up and encircled the Land of Israel, (At creation it was not yet “great.” Its greatness came later, when it became the border of the Land of Israel.) in whose regard it is written: “For who is a great nation that has God [close to it]” (Deuteronomy 4:7). (Euphrates is called “the great river” because of its association with the land of the “great nation.”) The folk saying says: A king’s slave is [himself] a king; attach yourself to an officer and people will bow to you. Rav said to his son Ḥiyya: ‘Build me a house in the Land of Israel.’ He said to him: ‘Where?’ He said to him: ‘Build it as soon as you cross the River [Euphrates].’ Shmuel said: ‘Up to the place where the River flows, that is the Land of Israel.’ Where is that? It is Tarbakna. Rabbi Yehuda and Rabbi Huna, Rabbi Yudan said: The Euphrates and the Kevar River (Ezekiel 1:1) are one and the same. “Euphrates [Perat]” – because it broadens [para verava] to the point that it can be crossed [only] by boat. “Euphrates [Perat]” – because its water brings fertility [parin] and abundance [to the surrounding soil]. “Euphrates [Perat]” – because it gradually branches out [mefaresh] [into smaller and smaller streams] until it is possible to stop it with a spade. Kevar – because its produce [its grains] are large and do not fall through a sieve [kevara]. Rabbi Huna said: Kevar is a river unto itself, and Perat is a river unto itself. (They are not identical, as Rabbi Yehuda said.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: They said to the Euphrates: ‘Why do you not emit a loud sound?’ It responded to them: ‘I do not need [to show off], as my actions make me known: A person plants a sapling near me, and it produces [fruit] in just thirty days; he sows a vegetable near me, and it grows in just three days.’ They said to the Tigris: ‘Why do you emit a loud sound?’ It responded to them: ‘Would that my sound might be heard and I be noticed.’ They said to the fruit trees: ‘Why do you not emit a loud sound?’ (Your leaves do not rustle loudly.) They responded to them: ‘We do not need [to show off], as our fruits attest to our [importance].’ They said to the non-fruit bearing trees: ‘Why do you emit a loud sound?’ They responded to them: ‘Would that our sound might be heard and we be noticed.’ Rav Huna said: It is not for that reason. Rather, fruit trees, because they are weighed down with their fruit, that is why they do not emit a loud sound. But non-fruit bearing trees, because they are not weighed down with their fruit, do emit a loud sound. That is what is written: “His heart and the heart of his people trembled, like the trembling of the trees of the forest from [the wind]” (Isaiah 7:2).
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror, (Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22).) from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]” (Rashim can also mean rulers.) – these are the four kingdoms, (That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom.) which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda. (All these branches of Torah wisdom are to be found in the Land of Israel.) “And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire: (Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain.) In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur (See Isaiah 27:13, Zechariah 10:10.) because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh (See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh.) because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim] (See Isaiah 27:13.) because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera] (It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom.) and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac]. (Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39).) Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3). (This passage (Isaiah 63:1–6) refers to Edom.)
(Gen. 9:20:) NOW NOAH, THE MAN OF THE LAND, WAS THE FIRST. What is the meaning of WAS THE FIRST (rt.: HLL)? (Tanh., Gen. 2:13; Gen. R. 36:3.) That he BECAME PROFANE (rt.: HLL). THE MAN OF THE LAND: R. Joshua of Sikhnin said in the name of R. Levi: < He was known as THE MAN OF THE LAND just as > a man is < known as > the son of a man. (Gen. R. 36:3 suggests to Buber the following emendation: MAN OF THE LAND is a defender of the borders (Heb.: burgar, from the Lat.: burgarius).)
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities. (Their flourishing; alternatively, their oppression of Israel (Etz Yosef). ) That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda. (The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef). ) “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14). (He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” ) “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder. (Isaac’s blessing to Esau, who is considered the progenitor of Edom. ) Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son. (Israel is referred to as God’s son (see, e.g., Exodus 4:22). ) Alternatively, which flourished and multiplied and tormented His house. (The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. ) Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3). (The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom. ) Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest. (The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). ) When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid. “Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4). (Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written, (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? (The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. ) “And...will be doubled.” (He interprets the verse to mean that Edom will be double the triple-sword of the other three nations. ) Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity, (It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. ) so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet. (According to Megilla 9b, Arnevet was his wife.) “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse, (Deuteronomy 14:7.) and this in one verse. (In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). ) Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it: (They likened Edom to a pig.) Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform. (It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. ) There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He. (It pays lip service to the Holy One blessed be He.) Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11). “And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25). Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it. (The Babylonian Empire was replaced by the Persian-Median Empire. ) “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it. (The Medians were succeeded by the Greeks.) “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it. (The Greeks were succeeded by the Romans. ) “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
UL’LEIVI’ HE SAID - “and ‘of’ Levi (Literally: ul’Levi means “and ‘to’ Levi.” But Rashi translates the prefix lamed here, as “of.”) he said.” This is Rashi’s language, and it is also the opinion of the commentators. (Ibn Ezra.) It is like the expressions: say ‘li’ (of me):. he is my brother; (Genesis 20:13. Here, too, the word li, literally: “to me,” is interpreted as “of me.”) and the men of the place asked him ‘l’ishto’ (about his wife). (Ibid., 26:7. Here also, the word l’ishto, literally: “to his wife,” means “of his wife.”) There are many such examples. In my opinion [the expression here is to be understood literally: “and ‘to’ Levi he said”] because Moses had mentioned the names of Reuben and Judah in his blessing [of them], saying, Let Reuben live, (Above, Verse 6.) the voice of Judah, (Verse 7.) but he did not mention the names of the other tribes in [the text of] their blessings. Therefore Scripture states, And to Levi he said, To Benjamin he said (Further, Verse 17.) [in order to make it clear to whom he was addressing his blessing]. This indicates that the tribes were facing him [Moses], and he called Levi and put his eyes upon him and said, thy Thummim and thy Urim. (In Verse 8 before us.) Similarly he blessed each tribe face to face.
ותנא רב יוסף אשור זו סליקא ומי הואי — And רב יוסף cited a ברייתא that אשור is סליקא; but did it exist OVERVIEW The גמרא explained that it is possible that the תורה calls her an אלמנה on account that in the future the חכמים will institute that she receive a מנה for her כתובה. The גמרא proves this from a ברייתא which רב יוסף cited, which states regarding the פסוק of ושם הנהר השלישי חדקל הוא ההולך קדמת אשור, ( בראשית ב,יד. ) that אשור is סליקא, even though סליקא did not exist then as of yet. תוספות cites פירש״י, rejects it and offers his interpretation. --------------------------– פירש בקונטרס ומי הואי בבריאת עולם – רש״י explained that the question of ומי הואי is, did the city of סליקא exist when the world was first created; obviously not – תוספות responds to an anticipated difficulty: ( תוספות is asking why is it necessary to cite רב יוסף and his ברייתא; why cannot we ask, ‘were the countries of אשור and כוש (which were named for people who lived after the מבול) in existence by בריאת העולם’. ) ובלא רב יוסף מאשור וכן מכוש ( See בראשית ב, יג which states ושם הנהר השני גיחון הוא הסובב את כל ארץ כוש. ) לא מצי למיפרך – However the גמרא could not have asked this question of ומי הואי from אשור or כוש, without sרב יוסף׳ interpretation that אשור is סליקא, the reason is – דמצינן למימר דאשור וכוש שם המחוז ולא שם העיר ומימות עולם היה שמם כך ( It would seem that the same explanation should apply to the names of the (four) rivers mentioned in these פסוקים. This could mean that Hashem or אדם הראשון gave them those names (especially regarding the rivers). ) – For we could answer that אשור and כוש are the names of the area, but not the names of the city, and those areas were called אשור וכוש from the beginning of time. However once רב יוסף said that אשור means the city of סליקא (not [merely] the area), the question of ומי הואי becomes relevant. תוספות asks: אבל קשה דמאי מייתי מאשור דאשור אף על גב דלא הוה בבריאת עולם – However there is a difficulty (on פירש״י), for what proof does the גמרא bring from אשור, for even though אשור was not in existence by בריאת העולם, nevertheless – כיון דהוה בימי משה שפיר הוה ליה למכתב – Since אשור existed בימי משה, it is proper that it should be written – אבל מנה לא היה לו לכתוב כיון שעדיין לא היה בדורו – However, the תורה should not have written מנה, since in the generation of משה the מנה did not exist yet! תוספות offers his interpretation: ונראה לרבינו יצחק לפרש דסליקא בימי משה מי הואי – And the ר״י prefers to explain that the question was, did סליקא exist בימי משה – דקים ליה דסליקא לא היה בימי משה – For the גמרא had a tradition that the city סליקא did not exist בימי משה – וסביב סליקא הולך חדקל ולא אצל אשור ( See ‘Thinking it over’ # 1. ) שהיה בימי משה: And they also had a tradition that the חדקל river went around סליקא, but not around אשור which existed בימי משה. SUMMARY The city סליקא did not exist בימי משה. It is appropriate for the תורה to mention things that were not there at that time, but existed בימי משה. THINKING IT OVER 1. תוספות writes that the חדקל did not go past אשור which was בימי משה, but rather near סליקא, which was after ימי משה. ( See footnote # 5. ) What made תוספות assume that there was an אשור בימי משה, that required תוספות to negate that the חדקל did not go near that אשור? ( See מהרש״א (חידושי אגדות ד״ה ותנא) and רש״ש. ) 2. According to תוספות that the חדקל went near סליקא and not near אשור (שהיה בימי משה), it is puzzling why the תורה writes קדמת אשור? ( See מהר״ם שי״ף. )
The name of the second river is Gichon. It surrounds all the land of Kush.
And the name of the second river is Gichon; that is it which encompasseth all the land of Koosh.
| וְשֵׁ֨ם הַנָּהָ֤ר הַשְּׁלִישִׁי֙ חִדֶּ֔קֶל ה֥וּא הַֽהֹלֵ֖ךְ קִדְמַ֣ת אַשּׁ֑וּר וְהַנָּהָ֥ר הָֽרְבִיעִ֖י ה֥וּא פְרָֽת׃ | 14 | The name of the third river is Tigris, the one that flows east of Asshur. And the fourth river is the Euphrates. |
The Gaon of Vilna (Rabbi Elijah of Vilna was one of the greatest geniuses of the modern era. He was born in 1720 and he passed away in 1797. Due to his brilliance, he is called, the “Gaon,” literally, the “genius.”) uses the Talmud’s explanation Barchi nafshi to explain the two instances where the letter heh in the traditional Torah text appears in unusual form. In Gen. 2:14 a small letter heh appears in the word be-hibbaram, “when they [heaven and earth] were created,” and in Deut. 32:6 a large letter heh is written in the word ha-la-Hashem, “for God”:
The soul has qualities that resemble God’s attributes. However, relative to God the soul can never reach holiness that truly resembles Him, for who can be compared to God? That is why in Gen. 2:14 it says be-hibbaram (The full verse reads, “These are the genealogies of Heaven and earth when they were created [be-hibbaram], on the day that God made earth and Heavens.” The section then proceeds to detail the story of the creation of the first man. There are two classical interpretations for the unusual word be-hibbaram. One is that God created this world with the letter heh, the other is that He created the world for the sake of Abraham.) with a small heh, for the five human qualities are miniscule relative to the Divine’s. (The gematria of the letter heh is five.) This explanation corresponds to the interpretation that God created the world with the letter heh. (See further Menachos 29b.) There is another explanation to the word be-hibbaram. Its letters spell be-Avraham, and it teaches that God created the world due to Abraham’s merit. (See further Bereishis Rabbah 12.) These five qualities [of soul] only existed in Abraham [the small size of the letter reflects the rarity of its attainment]. However the heh in the verse ha-la-Hashem tigmalu zos, “Will you do so before God?” (Deut. 32:6) is enlarged. For the five qualities of God are great in a manner that we cannot fully comprehend. (Imrei Noam, Berachos 10a.)
קדמת אשור, the letter ת at the end of the word: קדמת is in lieu of the letter ה, as in קדמה. Sometimes the Torah also uses the letter ה as a suffix instead of the letter ל as a prefix as in למזרח אשור “east of Ashur.”
הוא פרת, “known to the Israelites at the time when the Torah was given as the river Euphrates.” It borders the larger land of Israel, as in G-d’s promise to Avraham in Genesis 15,18. Seeing that this river was well known, the Torah only needed to write “הוא פרת,” the one known as Euphrates. More details had to be given about the other three rivers as the reader would not have known which rivers were meant.
[TOWARD THE EAST OF ASSHUR.] The tav of kidmat (toward the east of) is in place of a heh. (Thus kidmat is kedemah in the construct.) The difference between kedem and kedemah is that the heh suffixed to kedemah is in place of the preposition “to” (el), which is vocalized with a segol. (In other words kedemah means to the east, kedem, east.) Similarly in and Abram went down into Egypt (mitzraymah) (Gen. 12:10), mitzraymah means “to Egypt.” Kidmat asshur thus means toward the east of Asshur. Note that from the first verse of the Torah until the word made (Gen. 2:3), Scripture refers to the Deity as Elohim. Afterward, the honored and revered name (the Tetragrammaton) is coupled with it. How precious are the words of the ancients of blessed memory who said that the complete name of God is used over a complete world. Prior to the completion of creation there was no power to receive this name. (Creation came to an end with the making of man. The use of the Tetragrammaton is proper only with reference to man. See I.E.’s comment on Gen. 4:1 and Gen. 1:26.) If God grants me life I will explain the secret of the Tetragrammaton when I comment upon the first Torah portion of the book of Exodus. I will then explain its meaning in the absolute and in the construct. Note that the location of the ground from which Adam was created was close to the Garden of Eden. (Hence man was not created in the garden. The commentaries assume that man walked to the Garden of Eden. According to Rabbinic tradition man came to the garden on the very day that he was created, hence I.E.’s comment that Adam was created close to the Garden of Eden (Krinsky).) I note this because some say that Adam was created out of the ground of the land of Israel. (The Kuzari, 2:14.) They have overlooked And it came to pass, as they journeyed east (Gen. 11:2). (Literally, From the east. The garden was located in the east (v. 8). The tower of Babel was built after the survivors of the flood journeyed from the east (Gen. 11:2). We know that the ark rested on Mt. Ararat (Gen. 8:4); thus Mt. Ararat lies in the east (See I.E. on Gen. 11:2). Mt. Ararat (in the east) is far from the borders of Israel. Hence the Garden of Eden (in the east), too, must be far from the land of Israel.)
ושם הנהר השלישי...קדמת אשור, it flows more or less in a continuous direction to the eastern region of what was the land of Ashur at the time the Torah was given. It does not circumvent that country but flows in a northerly direction, seeing that both Babylon and Ashur are situated north of Gan Eden. [In order to make even partial sense of all this, it helps to understand such definitions as “northerly, southerly, easterly,” as relative to the location of Eretz Yisrael, not as relative to the north and south poles of our globe. Rashi already found it necessary to describe the river Nile as running underground for a considerable distance in order to make the Biblical report compatible with the facts as known in his time, much earlier than Kimchi. Ed.] חידקל, this river is so called because its waters are clear and flow rapidly (Berachot 59).
והנהר הרביעי הוא פרת, our sages have divergent views on the identity of this river. According to Rabbi Yehudah it is the river Euphrates, whereas according to Rav Hunna it is the river כבר, also in Babylonia, the river where the prophet Ezekiel received prophetic revelations and instructions. (Ezekiel 1,1) The reason it is called פרת, according to Rabbi Yehudah, is that its waters keep increasing until it becomes a navigable stream, and it cannot be crossed on foot or raft, but must be crossed by ferry. Also, the word פרת alludes to these waters continuously increasing (due to its tributaries). According to Rav Hunna the rivers פרת and כבר are not 2 names for the same river, but refer to two entirely different rivers. Rabbi Yehoshua from Sakkinin, speaking in the name of Rabbi Levi, says that when people ask the river פרת why it does not make any sound, the river replies that it does not need to advertise its existence by being noisy, but that its deeds, i.e. the contribution it makes to the people living alongside it are sufficient to make it well known. It could say of itself that if someone plants a tree near its banks it will grow within 30 days, whereas if he plants seeds of vegetables it will sprout within three days. הוא פרת, this river is known by this name in the land of Israel. This is why the Torah did not need to add more details about the region in which this river flows. The river is further west than other countries which have been mentioned. Once this river has reached Eretz Yisrael, it ends up in the ים האחרון, the gulf of Basra. [the reader is reminded that the reference to the Euphrates reaching the land of Israel is most likely the author’s definition of the land of Israel consisting of the lands of 10 nations, not 7, i.e. as promised to Avraham Genesis 15,18. Ed.] The 4 rivers mentioned symbolise that the four directions on earth are all supplied with fresh water by these rivers. Seeing that the land of Israel is considered as in the center of the civilised world, all these rivers touch the land of Israel at one point or another The reason why all this was recorded here is to show how Moses, at his time, was able to provide all these details having been imbued with holy spirit. Otherwise, how would Moses have known all this, seeing that he had not been a world traveler but had spent almost all the 40 years that he was a leader in a narrow desert. Seeing that all these stories recorded in the Book of Genesis do not contain commandments either between G’d and man or between man and man, it is clear that unless G’d had endowed Moses with the requisite knowledge he could not have recorded all these details. G’d’s purpose was clearly, to implant in man knowledge of how the early years of man on earth had begun, after G’d had created the world and had placed Adam in Gan Eden. Our sages, looking for deeper allusions to man’s history in all this, also saw in the 4 rivers mentioned a reference to the four exiles the Jewish people would endure before being redeemed. (Bereshit Rabbah 16,4) There are more explanations about these 4 rivers (on verse 10) in the kabbalistic writings of our sages.
חדקל TIGRIS — It is called חדקל because its waters are pungent in taste (חד) and light in weight (קל) (Berakhot 59b).
פרת EUPHRATES — It is called פרת because its waters grow (פרה) and increase and make men healthy (Berakhot 59b). כוש ואשור CUSH AND ASHUR did not then exist as countries, but Scripture writes with reference to the names which those districts would bear in the future (Ketubot 10b; Genesis Rabbah 16).
קדמת אשור means AT THE EAST OF ASHUR.
הוא פרת IS THE EUPHRATES — the most important of all, being mentioned in connection with the Land of Israel (Genesis Rabbah 16:3).
But the Torah writes [these names]... Why did Rashi not say about Pishon, regarding which it is written (v. 11), “It surrounds all the land of Chavilah,” [that the name Chavilah is based on the future]? For a man named Chavilah is mentioned [twice] in Parshas Noach (10:7, 29). The answer is: Here, Chavilah is simply the name of a territory, not named after a person. [Rashi knows this] because Pishon flows in the land of Egypt, so how could it be named after the man Chavilah [who was from a different place]? Furthermore, since it is written ארץ החוילה, with a modifying ה it must merely be the name of a territory. And this answers the question that people ask: How does Rashi know that Kush and Ashur are based on the future? Perhaps they are simply names of territories, just like Chavilah. The answer is: If so, when they are mentioned, their names should begin with a ה, like החוילה is written.
On the eastern side of Ashur. Rashi is saying that קדמת is like קדמה (to the east), since we often find a ת is written in place of a ה. But here it is written קדמת because it is connected to the word [following] אשור. And since it really means קדמה, it has the same meaning as if it had written לקדם, for the Torah places a ה at the end of a word that would otherwise take a ל at the beginning. Thus it has the same meaning as if it would have been written, “to the east of Ashur.”
The most important... Rashi derived this from the fact that it is written הוא פרת. Although the word הוא is written about all the rivers, [for example] הוא הסובב, nevertheless, only for P’ras is the word הוא written next to the river’s name. (Regarding P’ras, the Torah does not say “it surrounds” or give any identifying sign. Why is P’ras different, that it needs no sign? Because of the importance of the Land of Israel!)
The name of the third river is Tigris; it is that which goes east of Ashur. The Tigris is an immense river in Mesopotamia, known even today by this name. And the fourth river is Euphrates. There is no need for the verse to elaborate on the location of the Euphrates, as throughout virtually the entire Bible, whenever a verse mentions a river without further specification, it refers to the Euphrates. This river serves as the border between the lands of the Middle East and the surrounding lands. This is also the meaning of the expression “beyond the river,” which appears throughout the Bible and rabbinic literature, as well as in archaeological findings.
14. The Rabbi: Whosoever prophesied did so either in the [Holy] Land, or concerning it, viz. Abraham in order to reach it, Ezekiel and Daniel on account of it. The two latter had lived during the time of the first Temple, had seen the Shekhinah, through the influence of which each one who was duly prepared became of the elect, and able to prophesy. Adam lived and died in the land. Tradition tells us that in the cave [of Machpelāh] were buried the four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah. This is the land which bore the name 'before the Lord,' and of which it is stated that 'the eyes of the Lord thy God are always upon it' (Deuteronomy 11:12). It was also the first object of jealousy and envy between Cain and Abel, when they desired to know which of them would be Adam's successor, and heir to his essence and intrinsic perfection; to inherit the land, and to stand in connexion with the divine influence, whilst the other would be a nonentity. Then Abel was killed by Cain, and the realm was without an heir. It is stated that 'Cain' went out of the presence of Lord (Genesis 4:16), which means that he left the land, saying: 'Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid' (Genesis 5:14). In the same way is it said: 'But Jonah rose up to flee unto Tarshish from the presence of the Lord' (Jonah 1:3), but he only fled from the place of prophecy. God, however, brought him back there out of the belly of the fish, and appointed him prophet in the land. When Seth was born he was like Adam, as it is said: 'He begat in his own likeness, after his image' (Genesis 5:3), and took Abel's place, as it is said: For God has appointed me another seed, instead of Abel, whom Cain slew (Genesis 4:25). He merited the title: 'Son of God,' like Adam, and he had a claim on the land, which is the next step to paradise. The land was then the object of jealousy between Isaac and Ishmael, till the latter was rejected as worthless, although it was said concerning him: 'Behold, I have blessed him, and will multiply him exceedingly' (Genesis 17:20) in worldly prosperity; but immediately after it is said: 'My covenant will I establish with Isaac' (Genesis 17:21), which refers to his connexion with the divine influence and happiness in the world to come. Neither Ishmael nor Esau could boast of a covenant, although they were otherwise prosperous. Jealousy arose between Jacob and Esau for the birthright and blessing, but Esau was rejected in favour of Jacob, in spite of his strength and the latter's weakness. Jeremiah's prophecy concerning Egypt was uttered in Egypt itself. This was also the case with Moses, Aaron and Miriam. Sinai and Parān are reckoned as belonging to Palestine, because they are on this side of the Red Sea, as it is said: 'And I will set thy bounds from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river' (Exodus 23:31). The 'desert' is that of Parūn, 'that great and terrible wilderness' (Deuteronomy 1:19), being the southern border. 'The fourth river is Euphrates' (Genesis 2:14), designates the northern border, where there were the altars of the Patriarchs, who were answered by fire from heaven and the divine light. The 'binding' of Isaac took place on a desolate mountain, viz. Moriah. Not till the days of David, when it was inhabited, was the secret revealed that it was the place specially prepared for the Shekhinah. Araunah, the Jebusite, tilled his land there. Thus it is said: 'And Abraham called the name of the place, The Lord shall see, as it is said to this day, in the mount of the Lord it shall be seen' (Genesis 22:14). In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17). Prior to this it is said: 'And he lighted upon a certain place' (Genesis 28:11), viz. the chosen one. Was not Abraham also, and after having been greatly exalted, brought into contact with the divine influence, and made the heart of this essence, removed from his country to the place in which his perfection should become complete? Thus the agriculturer finds the root of a good tree in a desert place. He transplants it into properly tilled ground, to improve it and make it grow; to change it from a wild root into a cultivated one, from one which bore fruit by chance only to one which produced a luxuriant crop. In the same way the gift of prophecy was retained among Abraham's descendants in Palestine, the property of many as long as they remained in the land, and fulfilled the required conditions, viz. purity, worship, and sacrifices, and, above all, the reverence of the Shekhinah. For the divine influence, one might say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their God. Reason chooses those whose natural gifts are perfect, viz. Philosophers and those whose souls and character are so harmonious that it can find its dwelling among them. The spirit of life, pure and simple, is to be found in beings which are endowed with ordinary primary faculties, and particularly adapted to higher vitality--viz. animals. Finally, organic life finds its habitat in a mixture of harmonious elements, and produces--plant.
The primordial serpent was cursed with “and you will eat dust all your life” [Genesis 2, 14], which our sages interpreted to mean that whatever the serpent will eat will have the taste of dust. The inner meaning of the serpent is the representation of our desire for pleasure even in spirituality, and this pleasure was the temptation in the forbidden fruit in the Garden of Eden. Eating this fruit creates the curse of our inability to taste the light in the mitzvot. However, when we read the Zohar and the writings of the Ari, we see, for example, that wearing fringes is connected to a particular, definable aspect of spirituality, and phylacteries is associated with a different particular quality of spirituality. We, however, cannot distinguish between them, and we feel nothing in this regard so long as we are under the rule of the serpent aspect within us.
“And the name of the second river is Giḥon; it is that which encircles the entire land of Kush” (Genesis 2:13). “And the name of the second river is Giḥon…[the land of Kush]” – Kush did not yet exist, (Kush was a grandson of Noah (Genesis 10:6).) and it says: “The entire land of Kush”? This is bewildering. It is because, “He tells the outcome from the outset.” “And the name of the third river is Tigris; it is that which goes east of Ashur. And the fourth river, it is Euphrates” (Genesis 2:14). “And the name of the third river is Tigris [Ḥidekel]” – because it is harsh [ḥad] (The passage subsequent to these words is mistakenly omitted in most editions: בְּקוֹלוֹ, הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר, וַעֲדַיִין לֹא עָמַד אַשּׁוּר, אֶלָּא מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, רַב אָמַר. We have presented the translation of these missing words.) in its sound [kolo]. “It is that which goes east of Ashur – but Ashur did not yet exist. (Ashur was a grandson of Noah (Genesis 10:22).) It is because “He tells the outcome from the outset.” “And the fourth river, it is Euphrates” – Rav said: Euphrates is the foremost of the rivers. (This is derived from the phrase “it is Euphrates,” and from the fact that it is referred to as “the great river” (Genesis 15:18, Deuteronomy 1:7).) Rabbi Ḥanina bar Ami in the name of Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: “Uval” (Daniel 8:3) is the foremost of the rivers. But is it not written: “I was alongside the great river, that being Tigris”? (Daniel 10:4). The explanation is that Daniel saw two prophetic dreams, one on the Tigris and one on the Uval, and the [vision on the] Tigris was greater than [the vision on] the Uval, and that is why he calls it [Tigris] great. But is it not so, that at the creation of the world, it [Euphrates] is not called great? [Why is that?] The reason is because it went up and encircled the Land of Israel, (At creation it was not yet “great.” Its greatness came later, when it became the border of the Land of Israel.) in whose regard it is written: “For who is a great nation that has God [close to it]” (Deuteronomy 4:7). (Euphrates is called “the great river” because of its association with the land of the “great nation.”) The folk saying says: A king’s slave is [himself] a king; attach yourself to an officer and people will bow to you. Rav said to his son Ḥiyya: ‘Build me a house in the Land of Israel.’ He said to him: ‘Where?’ He said to him: ‘Build it as soon as you cross the River [Euphrates].’ Shmuel said: ‘Up to the place where the River flows, that is the Land of Israel.’ Where is that? It is Tarbakna. Rabbi Yehuda and Rabbi Huna, Rabbi Yudan said: The Euphrates and the Kevar River (Ezekiel 1:1) are one and the same. “Euphrates [Perat]” – because it broadens [para verava] to the point that it can be crossed [only] by boat. “Euphrates [Perat]” – because its water brings fertility [parin] and abundance [to the surrounding soil]. “Euphrates [Perat]” – because it gradually branches out [mefaresh] [into smaller and smaller streams] until it is possible to stop it with a spade. Kevar – because its produce [its grains] are large and do not fall through a sieve [kevara]. Rabbi Huna said: Kevar is a river unto itself, and Perat is a river unto itself. (They are not identical, as Rabbi Yehuda said.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: They said to the Euphrates: ‘Why do you not emit a loud sound?’ It responded to them: ‘I do not need [to show off], as my actions make me known: A person plants a sapling near me, and it produces [fruit] in just thirty days; he sows a vegetable near me, and it grows in just three days.’ They said to the Tigris: ‘Why do you emit a loud sound?’ It responded to them: ‘Would that my sound might be heard and I be noticed.’ They said to the fruit trees: ‘Why do you not emit a loud sound?’ (Your leaves do not rustle loudly.) They responded to them: ‘We do not need [to show off], as our fruits attest to our [importance].’ They said to the non-fruit bearing trees: ‘Why do you emit a loud sound?’ They responded to them: ‘Would that our sound might be heard and we be noticed.’ Rav Huna said: It is not for that reason. Rather, fruit trees, because they are weighed down with their fruit, that is why they do not emit a loud sound. But non-fruit bearing trees, because they are not weighed down with their fruit, do emit a loud sound. That is what is written: “His heart and the heart of his people trembled, like the trembling of the trees of the forest from [the wind]” (Isaiah 7:2).
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror, (Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22).) from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]” (Rashim can also mean rulers.) – these are the four kingdoms, (That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom.) which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda. (All these branches of Torah wisdom are to be found in the Land of Israel.) “And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire: (Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain.) In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur (See Isaiah 27:13, Zechariah 10:10.) because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh (See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh.) because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim] (See Isaiah 27:13.) because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera] (It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom.) and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac]. (Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39).) Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3). (This passage (Isaiah 63:1–6) refers to Edom.)
“If the serpent may bite without a spell, there is no advantage to the charmer” (Ecclesiastes 10:11). “If the serpent may bite without a spell [laḥash]” – Rabbi Abba bar Kahana said: A serpent bites only if it was whispered [nilḥash] to from above, and the lion devours only if it was whispered to from above, and a kingdom aggravates people only if it was whispered to from above. (God determines whether one will be persecuted by the government.) Rabbi Shmuel bar Naḥmani said: [If] they [would] say to the serpent: ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to them: ‘You are speaking to me? Speak to the one with a tongue.’ (The verse states: “There is no advantage to the charmer [baal halashon].” The most literal translation of the phrase baal halashon is “one with a tongue.” The term serpent is used here as a reference to one who speaks slander, which causes widespread damage.) [If the serpent would be asked:] ‘Why does your tongue slobber,’ [it would say:] ‘Because it caused me [to be punished].’ (The serpent slandered God in the Garden of Eden (see Genesis, chap. 3).) [If it would be asked:] ‘Why is your body lacking,’ [it would say:] ‘My tongue caused it.’ (This is a punishment for my sin, by means of my tongue, which caused the sin.) [If one asked it:] ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to him: ‘You are speaking to me? Speak to the one with a [slanderous] tongue, as he speaks here and kills in Rome, or in Rome and he kills here or at the ends of the earth.’ [If it would be asked:] ‘Why are you found among the fences,’ (Fences were generally stone walls, which have crevices where serpents hide.) [it would answer: ‘It is because I breached the fence of the world.’ (I caused the first sin.) Rabbi Shimon ben Yoḥai said: The serpent breached the fence of the world; therefore, he became the executioner for all those who breach a fence. (As in the verse: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).) Rabbi Shimon ben Lakish taught: When the Holy One blessed be He said to the serpent: “You shall go on your belly” (Genesis 3:14), the ministering angels descended and amputated its hands and its feet, and its voice resonated from one end of the earth to the other. The serpent came and taught about the downfall of Edom, as it is stated: “Its sound will go like the serpent’s” (Jeremiah 46:22). The Rabbis liken it (They liken the loud sound of the serpent to the loud sound of the Tigris River.) to this verse: “The name of the third river is Tigris” (Genesis 2:14). [If] they [would] ask the Tigris: ‘Why is your sound heard,’ it [would] say to them: ‘If only it would be heard among the rivers.’ (If only I would stand out among the rivers.) [If the rivers would] ask the Euphrates: ‘Why is your sound not heard like our voice is heard,’ it [would] say to them: ‘My actions speak for me. If a person sows vegetable seeds in me, it sprouts in three days; [if one] plants a sapling in me, it sprouts in thirty days.’
(Gen. 8:16:) GO FORTH FROM THE ARK. This text is related (to Ps. 142:8 [7]): BRING MY SOUL OUT OF PRISON. (Tanh., Gen. 2:14; see Gen. R. 34:1.) < The verse > is speaking about Noah when he was in the ark. Noah said to the Holy One: BRING MY SOUL OUT OF PRISON; for he had been imprisoned there. R. Levi said: The whole twelve months that Noah was in the ark, neither he nor his children tasted a bit of sleep because they were responsible for feeding the cattle and the wild animals. R. Abba bar Kahana said: (Gen. R. 31:14.) He brought branches for the elephants and glass for the ostriches into the ark to feed the cattle and the wild animals. Now some of them ate in the second hour of the night, and some of them ate in the third hour of the day. Hence you yourself know that Noah did not taste a bit of sleep. R. Johanan said in the name of R. Eleazar b. R. Jose the Galilean: One time, when Noah was late in feeding the lion, the lion bit him; and he went away limping. Thus it is stated (in Gen. 7:23): AND NOAH ONLY [SURVIVED]. R. Huna said in the name of R. Jose: When Noah went forth from the ark, he gave a heartfelt groan. He therefore said (according to Ps. 142:8 [7]): BRING MY SOUL OUT OF PRISON…. THROUGH ME SHALL THE RIGHTEOUS WEAR A CROWN, < i.e., > through me shall the righteous take up a crown in the world. For they said: What! If in the case of Noah, who was righteous [but not completely righteous], the Holy One so performed miracles for him—Thus it is stated (in Job 22:30): HE SHALL DELIVER THE ONE THAT IS NOT INNOCENT, AND HE SHALL BE DELIVERED [THROUGH THE PURITY OF YOUR HANDS], since he was innocent and not innocent. R. Hanina b. R. Aha said: Uncia (Latin; cf. Gk.: ougkia.) (i.e., a little) merit was in him. (Cf. Gen. R. 29:1.) < If God did miracles for Noah >, how much the more, in the case of one who { was } [is] completely righteous, would the Holy One perform miracles for him. Thus it says (in Ps. 142:8 [7]): THROUGH ME SHALL THE RIGHTEOUS WEAR A CROWN, FOR YOU SHALL REWARD ME.
(Gen. 9:20, cont.:) < NOW NOAH … WAS THE FIRST > TO PLANT A VINEYARD. This man was one of four mortals who were first in four things. (Tanh., Gen.2:14.) Noah was first with planting, with drunkenness, with cursing, and with slavery: • {With slavery, as stated (in Gen. 9:25): A SLAVE OF SLAVES < SHALL HE BE TO HIS BROTHERS >.} • [With planting, as stated (in Gen. 9:20): < NOW NOAH … WAS THE FIRST > TO PLANT A VINEYARD.] • With drunkenness, as stated (in vs. 21): THEN HE DRANK OF THE WINE AND BECAME DRUNK. • [With cursing, as stated (in vs. 25): CURSED BE CANAAN.] [With slavery, as stated (ibid.): A SLAVE OF SLAVES < SHALL HE BE TO HIS BROTHERS >.]
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities. (Their flourishing; alternatively, their oppression of Israel (Etz Yosef). ) That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda. (The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef). ) “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14). (He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” ) “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder. (Isaac’s blessing to Esau, who is considered the progenitor of Edom. ) Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son. (Israel is referred to as God’s son (see, e.g., Exodus 4:22). ) Alternatively, which flourished and multiplied and tormented His house. (The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. ) Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3). (The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom. ) Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest. (The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). ) When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid. “Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4). (Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written, (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? (The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. ) “And...will be doubled.” (He interprets the verse to mean that Edom will be double the triple-sword of the other three nations. ) Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity, (It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. ) so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet. (According to Megilla 9b, Arnevet was his wife.) “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse, (Deuteronomy 14:7.) and this in one verse. (In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). ) Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it: (They likened Edom to a pig.) Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform. (It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. ) There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He. (It pays lip service to the Holy One blessed be He.) Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11). “And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25). Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it. (The Babylonian Empire was replaced by the Persian-Median Empire. ) “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it. (The Medians were succeeded by the Greeks.) “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it. (The Greeks were succeeded by the Romans. ) “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
the sixth day. In all of them it only said, "day one", "second day", except for sixth day and seventh day, about which it said the sixth day and the seventh day. This is because they are singled out, because when Moshe our teacher wrote the Torah to Yisra'el, when he reached sixth day he said to them, "This is the sixth day on which the Holy Blessed One gives you double rations", and when he reached Shabbat he said to them, "And this is the seventh day which the Holy Blessed One commanded to honour it and to keep it. And you can also see this in the rivers (Bereishit 2:11-14) - in each of them the text states "it goes to such a place", since they [Yisra'el] didn't know their courses, it explains which place. But when it gets to the Euphrates (Bereishit 2:14) it only says "is the Euphrates" - that I said to you its area of the land of Yisra'el, as it says "until the great river, the river Euphrates, shall be its borders" (Yehoshua 1:4). And so here it says "the sixth; the seventh" that are explained to you in another place.
Some commentators explain: Because it is written et (a preposition indicating action upon the object,) Pithom and et Raamses," it implies that they were already in the world before the Israelites built them. As if you say that they were named Pithom and Raamses after they built them, it should have written, "And they built for Pharaoh store-cities, Pithom and Raamses..." But this is not correct. For behold, we find (Genesis 10:11), "and he built et Nineveh and et Rechoboth the city and et Kalach," the explanation of which is Nineveh and Rechoboth the city, that exist in the world now. Here too [it means], Pithom and Raamses that are now in the world; and like (Genesis 2:14), "it is the one that flows east of Assyria," today - and not in those days. Rather the correct understanding of this is...
וגם הכהנים הנגשים אל ה’, “and also the priests who approach G’d.” The “priests” mentioned here are either the firstborn who would perform the priestly functions in those days, i.e. offer the sacrifices, or it may refer to the sons of Aaron who would be consecrated as priests some time later. This is not so strange as in Genesis 2,14 we read about a river flowing from Gan Eden in the direction of Ashur, a city that would not exist until some 1700 years later.
הנהר הגדול THE GREAT RIVER—Because it is associated with (mentioned in connection with; see Rashi on Deuteronomy 1:7) the land of Israel, Scripture calls it “great” although it is the last mentioned of the four rivers that went out of Eden — as it is said (Genesis 2:14). And the fourth river is the Euphrates”. There is a popular proverb: “A king’s servant is a king; attach yourself to a captain and people will bow down to you” (Genesis Rabbah 16:3).
It is referred to as great, etc. Rashi is answering the question: Is not the Euphrates River the smallest of them all, for in Parshas Bereishis (2:14), it is mentioned last? Rashi explains this in Parshas Lech Lecha (Bereishis 15:18).
ותנא רב יוסף אשור זו סליקא ומי הואי — And רב יוסף cited a ברייתא that אשור is סליקא; but did it exist OVERVIEW The גמרא explained that it is possible that the תורה calls her an אלמנה on account that in the future the חכמים will institute that she receive a מנה for her כתובה. The גמרא proves this from a ברייתא which רב יוסף cited, which states regarding the פסוק of ושם הנהר השלישי חדקל הוא ההולך קדמת אשור, ( בראשית ב,יד. ) that אשור is סליקא, even though סליקא did not exist then as of yet. תוספות cites פירש״י, rejects it and offers his interpretation. --------------------------– פירש בקונטרס ומי הואי בבריאת עולם – רש״י explained that the question of ומי הואי is, did the city of סליקא exist when the world was first created; obviously not – תוספות responds to an anticipated difficulty: ( תוספות is asking why is it necessary to cite רב יוסף and his ברייתא; why cannot we ask, ‘were the countries of אשור and כוש (which were named for people who lived after the מבול) in existence by בריאת העולם’. ) ובלא רב יוסף מאשור וכן מכוש ( See בראשית ב, יג which states ושם הנהר השני גיחון הוא הסובב את כל ארץ כוש. ) לא מצי למיפרך – However the גמרא could not have asked this question of ומי הואי from אשור or כוש, without sרב יוסף׳ interpretation that אשור is סליקא, the reason is – דמצינן למימר דאשור וכוש שם המחוז ולא שם העיר ומימות עולם היה שמם כך ( It would seem that the same explanation should apply to the names of the (four) rivers mentioned in these פסוקים. This could mean that Hashem or אדם הראשון gave them those names (especially regarding the rivers). ) – For we could answer that אשור and כוש are the names of the area, but not the names of the city, and those areas were called אשור וכוש from the beginning of time. However once רב יוסף said that אשור means the city of סליקא (not [merely] the area), the question of ומי הואי becomes relevant. תוספות asks: אבל קשה דמאי מייתי מאשור דאשור אף על גב דלא הוה בבריאת עולם – However there is a difficulty (on פירש״י), for what proof does the גמרא bring from אשור, for even though אשור was not in existence by בריאת העולם, nevertheless – כיון דהוה בימי משה שפיר הוה ליה למכתב – Since אשור existed בימי משה, it is proper that it should be written – אבל מנה לא היה לו לכתוב כיון שעדיין לא היה בדורו – However, the תורה should not have written מנה, since in the generation of משה the מנה did not exist yet! תוספות offers his interpretation: ונראה לרבינו יצחק לפרש דסליקא בימי משה מי הואי – And the ר״י prefers to explain that the question was, did סליקא exist בימי משה – דקים ליה דסליקא לא היה בימי משה – For the גמרא had a tradition that the city סליקא did not exist בימי משה – וסביב סליקא הולך חדקל ולא אצל אשור ( See ‘Thinking it over’ # 1. ) שהיה בימי משה: And they also had a tradition that the חדקל river went around סליקא, but not around אשור which existed בימי משה. SUMMARY The city סליקא did not exist בימי משה. It is appropriate for the תורה to mention things that were not there at that time, but existed בימי משה. THINKING IT OVER 1. תוספות writes that the חדקל did not go past אשור which was בימי משה, but rather near סליקא, which was after ימי משה. ( See footnote # 5. ) What made תוספות assume that there was an אשור בימי משה, that required תוספות to negate that the חדקל did not go near that אשור? ( See מהרש״א (חידושי אגדות ד״ה ותנא) and רש״ש. ) 2. According to תוספות that the חדקל went near סליקא and not near אשור (שהיה בימי משה), it is puzzling why the תורה writes קדמת אשור? ( See מהר״ם שי״ף. )
[63] “A river goes forth from Eden to water the garden: thence it is separated into four heads; the name of the one is Pheison; this is that which encircles all the land of Evilat, there where the gold is; and the gold of that land is good; and there is the ruby and the emerald. And the name of the second river is Geon; this encompasses all the land of Aethiopia. And the third river is Tigris; this is that whose course is in front of Assyria. And the fourth river is Euphrates” (Gen. 2:10–14). By these rivers his purpose is to indicate the particular virtues. These are four in number, prudence, self-mastery, courage, justice. The largest river, of which the four are effluxes, is generic virtue, which we have called “goodness.” The four effluxes are the virtues of the same number.
The theme of Gen. 2:10–14 is the Rivers. The four Rivers are the particular Virtues, effluxes of generic Virtue, the River that issues from “Eden,” which is the Wisdom or Reason of God. “Heads” implies the sovereignty of the Virtues: “separated”; their limited, defining, action. “Pheison” is Prudence, God’s fairest treasure, gleaming like gold, and encircling “Evilat” or Graciousness. “Geon” is Courage, beleaguering Ethiopia, which is Lowness or Cowardice. “Tigris” is Self-mastery, set against “Assyria,” the directing force claimed by Desire. Prudence, Courage, and Self-mastery occupy places in the soul corresponding to their spheres of action in the body, head, breast, and abdomen, the seats of Reason, High Spirit, and Lust. “Euphrates” (= fruitfulness) is Justice, or the harmony of the three parts of the soul.
Why it is that he not only describes the situation of the Euphrates, but also says that the Phison goes round all the land of Evilat, and that the Gihon goes round all the land of Ethiopia, and that the Tigris goes toward Assyria? (Genesis 2:14).
Rather, it is referring to a case where he says: I will not drink from any water that comes from the Euphrates River. It is prohibited for him to drink any water at all, as Rav Yehuda says that Rav says: All the rivers are below, i.e., they receive their waters from, three rivers: The Pishon, the Gihon, and the Tigris (see Genesis 2:11–14). And these three rivers are below and receive their waters from the Euphrates River. The Gemara asks: But there are
The Gemara asks: But isn’t it written: “And a river went out of Eden to water the garden; and from there it was separated, and became four heads…And the name of the third river is Tigris; that is the one that goes toward the east of Ashur. And the fourth river is the Euphrates” (Genesis 2:10, 14)? This indicates that the Euphrates, which is mentioned last, is the least of the four rivers, not the source of the other three.
The Gemara proceeds to explain the names of these rivers. What is the source of the name Ḥidekel [Tigris]? Rav Ashi said: Its name is an acronym derived from the fact that its waters are sharp [ḥadin] and light [kalin] and therefore good for drinking. What is the source of the name Perat [Euphrates]? It is so named because its waters are fruitful [parin] and multiply [ravin]; there are many fish in it.
Rav Huna said that in the days of Rebbi Eleazar ben Azariah they tried to include them (To permit marriage with Gibeonites.) . Rebbi Abbahu inverts the wording: In the days of Rebbi Eleazar they said, who could purify the altar’s part (R. Eleazar ben Azariah vetoed the admission of Gibeonites into the Jewish marriage pool by arguing that Jos. 9:23,27 implies that Joshua made the Gibeonites Temple slaves, in addition to their being the people’s slaves by Jos. 9:21. Now the servitude to the people had certainly lapsed. The “dedicated ones” returned from Babylonia as free men and one had to assume that already in the time of the Judges they had regularly been manumitted in this respect. But nobody could manumit Temple slaves, and marriage with slaves was impossible. In this version, the exlusion of Gibeonites from the Jewish marriage pool is a legal necessity which cannot be changed.) ? That implies that Joshua excluded them. He excluded them only as disqualified for marriage. If you would say, disqualified (because of sins) (It seems that one should read with the parallel in Ketubot 3:1 (27a 1. 59), Notes 16–19, עבדות “slavery” instead of עבירות “sins”.) then the rapist of a Gibeonite girl should not have to pay the fine, but we have stated (Implied by Mishnah Ketubot 3:1. The same Mishnah states that the statutory fine is not applicable to the rape of a virgin slave girl. If Gibeonites were excluded as Temple slaves, they should be classified with slaves in matters of the fine (and be excluded from marriage in all its forms.) Cf. Tosafot Yebamot 79a, s.v. ונתינים. It follows that R. Abbahu’s argument is rejected.) : The rapist of a Gibeonite girl has to pay the fine.” Rebbi Eleazar said, he cursed them as a snake, as it is said: “But now you are cursed (Jos. 9:23.) .” And it is written: “The people of Israel said to the Ḥiwwite. (Jos. 9:7.) ” But were they Ḥiwwites (In 2S. 20:2, they are described as Emorites.) ? They acted like the snake (In Amaraic חִוְיָא. The name of Eve, חַוָּה, instead of the Hebrew חַיָּה, hints at her relationship with the snake.) which said, I know that the Holy One, praise to Him, did say “because on the day you eat from it, you will die a death (Gen. 2:17.) .” I shall go and trick them so that they eat and will be punished and I shall inherit the earth for myself. So these people acted; they said, we know that the Holy One, praise to Him, said to Israel: “You shall certainly ban them, the Hittite, the Emorite, and the Perizite, as the Eternal, your God, has commanded you (Misquoted from Deut. 20:17.) ” And it is written: “You shall not conclude a covenant with them. (Deut. 7:2.) ” We shall go and trick them that they conclude a covenant with us. As you take it, if they kill us, they violate their oath. If they let us live, they violated the [divine] decision. In any case, they will be punished and we shall inherit the Land.
The Gemara asks: That explains the use of almana in the terminology of the Sages. However, with regard to the term almana that is written in the Torah, what is there to say? The rabbinic ordinance that the marriage contract of a widow is a maneh was not yet instituted. The Gemara answers: The Torah employs the term almana because the Sages are destined to institute the sum of a maneh for her in her marriage contract. The Gemara asks: And is a verse written for the future? The Gemara answers: Yes, indeed it is, as it is written: “And the name of the third river is Tigris; that is it which goes toward the east of Asshur” (Genesis 2:14). And Rav Yosef taught: Asshur, that is Seleucia. And did that city exist when the Torah was written? Rather, the Torah is referring to that city because it was destined to exist in the future. Here too, the Torah employs the term almana because a widow was destined to have a marriage contract of a maneh instituted for her.
Start out and make your way to the hill country of the Amorites and to all their neighbors in the Arabah, the hill country, the Shephelah, (Shephelah Others “Lowland.”) the Negeb, the seacoast, the land of the Canaanites, (land of the Canaanites I.e., Phoenicia.) and the Lebanon, as far as the Great River, the river Euphrates.
The name of the third river is Chidekel[Diglas], which flows to the east of Ashur. The fourth river is P’ras.
And the name of the third river is Diglath; that is it which goeth to the east of Athoor. And the fourth river is Pherath.
| וַיִּקַּ֛ח יְהֹוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃ | 15 | God יהוה settled the Human in the garden of Eden, to till it and tend it. |
3. Now, every person must subordinate the matter—i.e., the aspect of death, the aspect of the foolishness of the body’s four elements. As is written in the Zohar: “God, the Lord, took the man” (Genesis 2:15). From where did he take him? From his four elements…. He separated him from [being drawn to] their lustfulness (Zohar I, 27a).
This is as it is written in the holy Zohar (I, 27a) concerning the verse: “He took the human and placed him in the Garden of Eden…” (Genesis 2:15) .
Now, by the fulfillment of the commandments the abovementioned or makif is elicited and radiates within the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah, thereby uniting itself with the or pnimi. This is referred to as the unification of the Holy One, blessed is He, and His Shechinah, as explained elsewhere. (See Likkutei Amarim, Part I, ch. 41. This “unification” establishes the essential oneness between the ranks of G–d the Transcendent and the Shechinah (G–d as He manifests Himself and is immanent in His creatures), so that there is complete unity above and below.) And from a reflection of a reflection from the abovementioned or makif [by means of a great contraction], a garment is made in the Lower and Higher Garden of Eden for the nefesh-ruach-neshamah (The three general planes in the soul. See below, Epistle 5, note 33.) of man, enabling them to derive pleasure and attain some apprehension and illumination from the light of the En Sof, blessed is He, as explained elsewhere. (Cf. below, Epistles 17 and 29.)
But after the creation of “Man to work on it…,” (Genesis 2:15 (see Pirkei d’R. Eliezer, ch. 12; Targum Yerushalmi and Targum Yonatan, ad loc.; Sifrei on Deuteronomy 11:13; Bereishit Rabbah 16:5; Zohar I:27a; II:165b; Tikkunei Zohar 21 (62a); Zohar Chadash 18c). Man was created to carry out G–d’s will, i.e., to perform the commandments of the Torah. When doing so, man elicits the Divine chesed.) every arousal from above, to arouse the attribute of the Supreme chesed, depends on an arousal from below, (See above, note 83.) i.e., the charity and kindness which Israelites perform in this world. That is why our Sages, of blessed memory, said: (Yevamot 109b.) “Whoever says that he has nothing but Torah—thus no deeds of kindness—he has not even Torah”; rather, one is to busy himself with Torah and the performance of kindness. (Cf. Yevamot 105a; Zohar II:119a [cf. Sefer Hamaamarim 5708 (Kehot, 1958), in the marginal notes by the Lubavitcher Rebbe, R. Menachem M. Schneerson, on p. 266, end of note 7]. See also Masechet Chibut Hakever (Reishit Chochmah, Shaar HaYirah, ch. 12), ch. 4 ff. and Maharal, Netivot Olam, s.v. Gemilut Chasadim, ch. 2.)
לעבדה, “to irrigate it;”
ולשמרה, “and to protect it against animals that would trample it.” The Torah speaks of a period prior to when the angels with drawn swords would prevent entry into Gan Eden. An alternate exegesis of these two words: the word לעבדה, is to be understood as in Exodus 20,8, i.e. ששת ימים תעבוד, “during the six days you are to work, etc;” and the word: לשמרה, is to be understood as in Deuteronomy 5,12: שמור את יום השבת, “observe the Sabbath,” in other words, G-d commanded Adam already at that time to observe the seventh day of the week as we observe the Sabbath after the Torah had been given, by not performing work on it.
INTO THE GARDEN OF EDEN. Gan (garden) can be both masculine and feminine, (The pronominal suffixes of the verbs to toil and to keep are in the feminine.) hence the plurals gannim and gannot. (For the feminine plural form of garden see Eccles. 2:5. For the masculine plural form see Cant. 4:15. Gannim is masculine plural; gannot, feminine plural.) We ask those who maintain that the words to till (dress) it (J.P.S. translates “to dress it.” The literal meaning of le-ovedah is to till it. Till fits in better with I.E.’s comment.) and to keep it (le-ovdah u-le-shomrah) refer to the ground (adamah), how it is possible to till and keep a large area from a small one. (If Adam’s task was to till and keep the soil outside the garden, then how was it possible for Adam to do this while he was in the garden? The land outside of the garden obviously extended for many miles. It would thus be impossible for Adam to live in the garden and tend the land outside of the garden. The pronominal suffixes (it) of le-ovdah and of le-shomrah are in the feminine. Those who say that these words refer to the ground do so because they believe gan to be masculine while ground is feminine. However, I.E. maintains that gan can be either masculine or feminine. Thus le-ovdah u-le-shomrah can refer to gan.) Furthermore, after Adam sinned God expelled him from the garden and commanded him to till the soil. But according to their interpretation he was already tilling the soil while he was living in the Garden of Eden.
To till it (le-ovdah) therefore refers to the garden of whose fruit he ate. It was only after he sinned that he had to eat the grass of the ground, i.e., bread. To till it means to water it. To keep it means to guard the garden so that no animals enter therein and befoul it. Some say that le-ovdah means to serve God’s commandment. (See Targum Yerushalmi on this verse. The root of the word till, ayin, bet, dalet, is also used in reference to worship (Deut. 6:13; 10:20).) However, a commandment is not served. (While the root ayin, bet, dalet is used in referring to worship, it is not used in Scripture as a technical term for the practice of a precept. The term used for the latter is lishmor (to keep) (Deut. 8:1; 10:13). One serves (oved) God and observes (shomer) the commandments. One cannot be said to serve the commandments, hence I.E.’s objection to this interpretation.)
ויקח השם אלוקים….לעבדה ולשמרה. G'd took man…to work it and to guard it. The plain meaning of the verse appears to be that the garden was in need of someone to work it and to guard it, whereas the truth is that this was not the case. Why would it need a guard? Who was there to steal from it? Also, if the garden needed someone to work it, who has done this chore during the almost 6000 years that the garden has been unattended? What exactly was the nature of the work which had to be performed?
Know therefore that the entire description of the גן עדן is to serve as an example of a spiritual environment. The Torah wanted to illustrate that just as a physical environment such as earth requires a) toil, planting, irrigation, etc. in order to produce man's food supply, and b) protection against harmful substances that damage the plants, the same applies to an environment described as גן עדן. Nowadays גן עדן is the "soil," i.e. the environment for disembodied souls, seeing the bodies have been expelled. Even as such it requires both work and protection against negative influences. The specific work required in גן עדן consists of Torah study. The Torah demonstrates the validity of such illustrative figures of speech when Moses described his speech in Deut. 32,2 in these words: "May my discourse come down as the rain, my speech distil as the dew, like showers on young growth and like droplets on the grass." The "young growth" is a simile for the positive commandments. The author cites a number of examples where G'd is described as "planting" man's good deeds. The protective activity the Torah describes as לשמרה, refers to the observance of the negative commandments. Non-observance of the negative commandments of the Torah is apt to destroy the fabric of the spiritual environment represented by גן עדן. Our sages in Sotah 2 already tell us that sin, i.e. transgression of a negative commandment, extinguishes מצות though it does not extinguish the Torah. This latter statement does not mean that it is not within the power of such a sin to harm Torah at all, it only means that a single עבירה cannot accomplish that. Sustained sinful activity could certainly undermine the Torah absolutely.
At any rate the use of such terms as "to work it and to protect it" in connection with גן עדן is perfectly justified. At the time when G'd placed Adam in גן עדן, Adam was able to see how his positive actions contributed to the well-being of the garden. Once he had been expelled he was denied the ability to see the results of his activities. His spiritual part, however, was not denied the chance to accumulate good deeds and to eventually "see" the results in the Hereafter.
לעבדה ולשמרה, “to work it and to preserve it.” The plain meaning of this phrase is that seeing that G-d had already assigned to man what he was to eat, i.e. vegetables and fruit, He now placed him in the garden so that he would practice the art of gardening and plant all manner of crops therein. He was also encouraged to plant all kinds of fruit (trees). He had been placed in that garden in order to enjoy it and to experiment therein at will. His daily food consisted of the fruit provided by the trees in that garden. He would drink from the rivers traversing Eden, whereas he would use the ענני הכבוד, “divine clouds of glory,” as his clothing. His position in that garden was most distinguished. His primary preoccupation was with spiritual delights whereas he spent relatively little time engaged in pleasurable physical pursuits. He enjoyed a most serene state of mind as both his mind and his body cooperated fully in being servants of the Lord. The reason that G-d had withheld from him the fruit of the עץ הדעת, was to spare him the mental and physical tension which he would experience once he experienced lust, greed, etc., all phenomena which are part and parcel of a true freedom of choice, בחירה. At that point, prior to Adam experiencing the need to eat from the tree of life, G-d had not had any reason to deny that tree to him as he was not going to die even if he did not eat from that tree. Once he had sinned, the fact that he had eaten from the forbidden fruit caused him to become far more preoccupied with concerns of the body at the expense of his pursuit of spiritual values. In short, he experienced the same limitations and handicaps when pursuing spiritual pursuits which we are familiar with nowadays. Seeing that he had reversed the order of priorities G-d had assigned to him as his purpose in life, G-d now reversed the order of what He had ordained for him so that his lifespan was reduced and the angel of death attained authority over him. You should know that in the future, after the resurrection of people who deserve to be resurrected, these people will once again experience the idyllic conditions which prevailed in Gan Eden. At that time man will once again be occupied primarily with spiritual pursuits and will devote only relatively little energy to matters pertaining to his body. At that time man will resume either very long life, or never-ending life, as the universe will then revert to its original state of perfection. The words לעבדה ולשמרה, “to work it and to preserve it,” refer to the soil of the garden. [The word אדמה, soil is feminine, hence the feminine endings in לעבדה ולשמרה .] Viewed from an homiletical point of view, you might well ask what possible “work” there was in such a perfect garden in which all the trees had already grown and produced fruit without any input by man? Moreover, G-d had even provided irrigation by means of rivers so that man certainly did not have to perform any “labour,” something always associated with the word לעבד? We therefore need to understand the word לעבדה as a reference to Torah study and the word לשמרה as a reference to observance of the Torah’s commandments. This is why such observance is referred to in Genesis 3,24 as לשמור את דרך עץ החיים, “to guard the path of the tree of life.” We have other verses in Scripture which refer to Torah and the observance of its statutes as the “tree of life,” such as Proverbs 3,18 עץ חיים היא למחזיקים בה, “she is a tree of life for those who take hold of it.” Another Midrashic explanation sees in the words לעבדה ולשמרה, a reference to the Sabbath, seeing that the Torah described the six weekdays as days on which we are to work; (compare Exodus 20,9 ששת ימים תעבד, “for six days you will work, etc.”). Still another Midrashic explanation sees in the words of our verse a reference to the sacrifices The word לעבדה paraphrases Exodus 3,12 תעבדון את האלוקים על ההר הזה, “you will offer sacrifices to G-d on this Mountain.” The word ולשמרה is also a reference to certain sacrificial rituals as it paraphrases Numbers 28,2 תשמרו להקריב לי במועדו, “you will guard it to sacrifice for Me at its appointed season.” A kabbalistic approach to our verse: We need to understand why the Torah used the letter ה each time at the end of these words. The normal grammar would have required the letter ו each time, i.e. לעבדו ולשמרו, seeing the words refer to the garden which is masculine in Hebrew. Actually, both the letters ה in this instance are an allusion to the two letters ה which are part of the four-lettered ineffable name of Gd. Concerning such considerations, the Torah wrote in Exodus 23,21 השמר מפניו, “take heed on account of the letters ו which have been replaced by he letters ה. The intelligent reader will understand to what I refer. [according to תורת חיים, the word in Exodus should be read מפני-ו, “on account of the ו.]
ויקח ה' אלוקים, even though we have been told already in verse 8 that G’d placed Adam in Gan Eden, the Torah repeats this by stating that “G’d took man etc.,” because at this point the Torah wanted to inform us of the commandment which accompanied Adam’s taking up residence in that idyllic place. Our verse also spells out something that had not been mentioned previously, i.e. that Adam was not to treat Gan Eden as a retreat, but that he was made responsible for maintaining it in good order.
לעבדה ולשמרה, to work it and to preserve it intact. The verse makes plain that G’d removed Adam from a nearby location where he had been created, depositing him in Gan Eden The question is why G’d had not created Adam in Gan Eden in the first place, seeing He was going to transfer him there anyway? The reason is that He wanted him to appreciate the quality of that garden. Had he been created there, he would not have had any means of comparing it to another region on earth, and would not have cherished its excellence. By transferring him to Gan Eden, G’d demonstrated to Adam that He had his best interests at heart. The word ויקח may be understood as similar to G’d saying about Avraham ואקח את אביכם את אברהם מעבר הנהר, “I took your father Avraham from beyond the river Euphrates.” (Joshua 24,3) לעבדה ולשמרה, although the noun גן is masculine, the Torah treats it here as if it were in the feminine mode. The reason is that the work would be performed on the soil, אדמה of the garden, and the word אדמה is a feminine noun. Alternatively, the word “garden” appears in the Bible both in a masculine mode, גן and in a feminine mode גנה, when the letter ה is added at the end. An example of this is found in Isaiah 61,11 וכגנה זרעויה תצמיח, “and its seeds will sprout like those in a garden.” The word לעבדה refers to constructive labour, furthering the growth and fruit-bearing capability of the trees, whereas the word ולשמרה refers to the taking of preventive measures to counter invasion of the garden by predators, and other measures to prevent its deterioration. Our sages, reading into this expression also a moral/ethical teaching, understand the word לעבדה as the dedication to study of G’d’s commandments, whereas the expression לשמרה refers to the carrying out of these commandments in practice. (Sifri Eykev 21)
ויקח AND HE TOOK — He took him with kind words and induced him to enter (Genesis Rabbah 16:5).
לעבדה, a reference to perfecting his own personality, that which was supplied by G’d in an as yet unrefined state, the one called נשמת חיים. [the author searched to justify the use of the feminine mode in the word לעבדה and related it to נשמה, soul, a noun which is feminine and requires further refinement, just like שיר and שירה which both mean song, the latter, in the feminine mode being unrefined when compared to the former. Compare its use in the haggadah shel Pessach. Ed.]
ולשמרה, eating the fruit of the garden would ensure that man’s natural juices would not dry up. Man is equipped with natural heat, and if not supplied with the proper kind of nourishment he may dehydrate. The excellent fruit of the trees of the garden would replenish loss of moisture through evaporation on the skin in the heat of the sun.
He “took” him with kind words. Rashi is answering the question: The word לקיחה implies [an act of acquisition,] that before the taking it was not in the taker’s possession. But everything is in Hashem’s possession!
And persuaded him to enter. Why did Rashi not explain this earlier (v. 8), on: “And there He placed (וישם) the man?” It seems the answer is: [The import of the earlier verse] is closer to the simple meaning of its words, “placed (וישם),” [thus no difficulty arises]. But the term “took” (לקיחה), in our verse, is a term that relates only to inanimate objects or animals who naturally do not possess any intellect, whereas man’s essence is his knowledge and intellect, not his physical self. “Took” cannot be applied to knowledge, because it is not a physical object. Thus [Rashi was forced here to say that it means] inducing — i.e., inducing the mind to a different thought, similar to physically “taking” and moving an object from one location to another. (Nachalas Yaakov)
The Lord God took the man, and placed him in the Garden of Eden to cultivate it and to keep it. In contrast to the other creations scattered throughout the garden, the man was placed there for a particular purpose, namely, to cultivate the ground and to keep it. Just as in the previous chapter man was commanded to rule over the entire world, here man is given responsibility over a part of this otherworldly place. The world was not yet functioning in its fixed manner; perhaps rain never fell in the Garden of Eden, which instead drew all its sustenance from the river flowing through it and required the care of man. Consequently, it was of great importance for the man to cultivate the garden and to protect it from harm.
On Shabbat, even in the Garden of Eden man was meant to be elevated to the level of cessation of all work. Yom Tov, though, corresponds to the six weekdays in the Garden of Eden. God left room for human effort in order to include him in the project of repairing and sustaining the world. “The Lord God took the man and placed him in the Garden of Eden, to till it and tend it” (Bereishit 2:15). The difference between then and now is that in the Garden of Eden, the work would have been done in a relaxed, joyful way, and its positive result – improving the world – would have been immediately apparent. Corresponding to this, we may prepare food on Yom Tov, as this work is relatively pleasant and enjoyable.
Even though Shabbat, on which no melakha at all is done, is holier than Yom Tov, the simḥa of Yom Tov is greater, because its holiness is more accessible to us. Additionally, it is in the merit of the Jewish people that the festivals are sanctified. It is thus appropriate that melakha to prepare festive meals for the Jewish people is permitted.
Another interpretation: He blessed it with light. When the sun set on the evening of Shabbat, the Holy One Blessed be He sought to hide the light and gave honor to Shabbat, as it is written, “and God blessed it, etc.” (Gen 2:3.) With what did He bless it? With light. Everything began to praise the Holy One Blessed be He, as it is written, “Everything under the heavens, He made it sing.” (Job 37:3: Literally, “He lets it loose [yishrehu] beneath the entire heavens; His lightning [oro] to the ends of the earth.” The midrash treats yishrehu as if it were from the word “shirah” – “song.”) Why? “His light [spread] to the ends of the earth.” (Genesis Rabbah 11:2.)
Also it says there: (In Genesis Rabbah 16:8.) “And He placed him [Adam] in the Garden of Eden,” (Gen 2:15.) the Holy One Blessed be He gave Adam the commandments of Shabbat, since it is written in this verse va-yanhehu – “placed him” and in another verse “va-yanah – and He rested on the seventh day. (Gen 2:15: va-yanhehu – literally, “caused him to rest;” Ex 20:11. In other words, the similar diction suggests, by midrashic logic, that Gen 2:15 is in fact an allusion to the rules for Shabbat in Ex 20:8-11 – part of the 10 Commandments.) “To work it” (Gen 2:15.) alludes to “six days shall you work” (Ex 20:9.) and “to tend it” – li-shomrah – alludes to “Observe – shamor [the Sabbath day].” (Dt 5:12, i.e., Deuteronomy’s Shabbat commandment in its version of the 10 commandments.) So ends the quotation from Genesis Rabba. And you will find in the chapter “Arvei Pesahim” of the Talmud (B. Pesahim 105b.) that it said, “One can interrupt for Kiddush, but one does not interrupt for Havdalah. The explanation: If a person interrupts his meal on the eve of Shabbat and says birkat ha-mazon for a regular day, and afterwards says the Kiddush for Shabbat, this is “making an interruption.” But if he were eating on Shabbat and sundown came, he does not interrupt his meal, but rather, completes it. And even though he says birkat ha-mazon for Shabbat when it has become an ordinary day, it doesn’t matter, and then afterwards he makes Havdalah, which is what is meant by “one does not interrupt for Havdalah.” And the reason why is because it is proper for a person to interrupt his meal to honor the King when He enters in order to welcome Him, but on Shabbat one does not interrupt his meal for Havdalah, but rather keeps eating like a person who wants the King to stay and to delay Him from leaving his home. For were he to interrupt the meal, it would seem like he was trying to get rid of the King. And this is like what our rabbis z”l taught in a midrash in Mekhilta: “Remember and Keep!” “Remember” Shabbat at its entrance, so as to welcome it before sunset so that everything is prepared for it. “And Keep!” Keep it as it leaves, like a person watching over the king or his dear friend who is with him, and he doesn’t want him to go; he does what he can the whole time to delay him. (Mekhilta of R. Simon Bar Yohai, Yitro 20:8.)
And know that because the body is the “robe” of the soul, for as King Solomon (peace be upon him) spoke about the topic of the resurrection of the dead when he said: “I had taken off my robe; How shall I wear it again?” (SS 5:3.) he revealed to us explicitly that the soul will be clothed in the same robe. But he said, “How shall I wear it again?” – it is impossible for this to occur in nature, but rather only by a complete, marvelous, profound miracle shall I go back and wear it again after it has been stripped off. And he said this out of astonishment, not out of doubt – God forbid! “I had bathed my feet” (Ibid.) – that is to say, after I have bathed my feet, how is it possible for me to step back in the same muck!? It is better for me to stay on this level than to go back there. (I.e., to stay in the world of souls – as only a soul, rather than return to the body, in the world of the resurrection (Chavel).) All this comes from astonishment, but “inasmuch the king’s command is authoritative,” (Eccl 8:4.) because he promised us this in the Torah that the soul will return to the body at the resurrection of the dead, in order to receive its reward or punishment, according to the judgment coming to it. The explanation of this topic about the matter of the resurrection of the dead I shall complete for you in this Gate. Dig after it, pursue it, and get it!
And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season” (Lev 26:4.) and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav (This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.) ] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter” (Prov 30:33.) – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah. (Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.”) And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!” (M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.”) You will find in the matter of Enoch that “And Enoch walked with God” (Gen 5:24: va-yithalakh Hanokh et ha-elohim.) And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.” (Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH.) Enoch was a “righteous man who rules in the fear of God,” (2 Samuel 23:3.) as it is said, “for God took him,” (Gen 5:24.) – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you, (Lev 26:9.) ” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,” (Ps 30:6.) and thus it is also written there, “I shall walk about – hithalakhti – in your midst.” (Lev 26:12) And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.” (Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.”) And our sages interpreted this in a midrash: (Sifra Be-Hukkotai Chapter 3.) ”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt” (Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain.) for the righteous in the Garden of Eden, and His Presence will be among them.” (B. Ta’anit 3a.) The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“ (Lev 26:12.) because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” (Ibid.) and our sages z”l interpreted this in a midrash, (B. Taanit 31a.) “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!” (Is 25:9.) The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…” (Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”) who was not standing among them, but about whom they had specific knowledge. From here (From the expression “I shall walk about in your midst” in Lev 26:12.) it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.
And now that I have explained the topic of the world of souls, which is called “Garden of Eden” among our rabbis z”l, and I have revealed to you the reason why the Torah did not mention it explicitly except to the “engaged intellectual” (la–maskil ha-nilvav), I will now expand upon for you my explanation of the matter of the pleasure that will be experienced in the measure it was originally experienced by Adam in the Garden of Eden before the sin, in that you already knew that the nature of the pleasure there was very great and deep, and that the greater part of it was the soul’s pleasure, the lesser the pleasure of the body, which had quiet, ease, and peace of mind unlike any you can imagine, and because he was all intellectual -body and soul in complete agreement to conceive of his Creator, and even the power of the Tree of Life to cause eternal life was at first not kept from him, but after the sin, when he ate from the Tree of Knowledge – it was only after this eating that he was made to follow his desires and strive for the needs of the body more than the needs of the soul, acting “all as we act now here today.” (Dt 12:8) And therefore he had to have his days limited and for death to hold sway over him. But before the sin, he could take pleasure in the Garden of Eden and delight himself as he wished, and this it what meant by, “And He placed him in the Garden of Eden to till it and tend it,” (Gen 2:15.) that He placed him in the Garden of Eden so that he would work the soil of the Garden, and sow in it every kind of produce, and plant all kinds of fruit trees, and his sustenance came from the trees of the Garden, and his drink from the rivers of Eden. And his clothes were “the clouds of glory,” until the ministering angels got jealous of his status, and things changed for the reasons you know. (According to the story in Pirke de Rabbi Eliezer 13, it was the angel’s jealousy of Adam that led them to tempt Adam and Eve through the serpent.) It is to this status and to this measure of joy that the dead who are resurrected will in time to come return, to take delight in together in both body and soul, and the greater part of the pleasure will be the soul’s, the lesser part the body’s, as it was with Adam before the sin. Therefore, it will be necessary for any one among those raised from the dead to live a long or eternal life, for thus the world will return to its perfection as its Creator (may He be exalted) originally intended.
Since man has not been created to sit idle, with his hands folded in his lap, it is fitting that his activities should be commensurate with the lofty status he occupies in this universe. The philosopher Aristotele illustrates this premise by two examples. In the first example he describes the relationship of superior beings to their inferiors. In the second example he describes the relationship of the whole to its constituent parts. If an artisan ruins his reputation by failing to live up to what is expected of a man of his calling, how much more does man forfeit his claim to superior status in this universe if he fails to employ the talents with which he has been endowed? Every part of the human body is designed and exists for the performance of some distinct function. Failure or inability to perform this function, robs that part of the claim to be what it is commonly called. A blind man's eye can hardly be termed "eye," since the ability to see, to have vision, is part of the definition "eye." Once devoid of its function, such parts retain their names only in the sense that they have been supplied to their respective owners. When "eye, ear, legs" are described in Psalm 115 as being parts of the idols, the Psalmist goes on to say "may those that would use them be just as these parts are themselves." This means that since the individual parts of the idols, i.e. eyes, mouth, legs etc. cannot perform the functions they were meant to perform, neither will the idol perform its function to be a deity, a protective power for those who worship it. "KOL asher boteach bahem," the whole in which one places one's faith. The whole relies on its parts to each fulfil its function; only then can the whole be conceived of, as living up to its title. If individual parts of the idol lack power and do not demonstrate such power, the idol as a whole is powerless, a sham. When man's individual parts fail to perform the various functions assigned to them, the term "man" can no longer be applied to its owners except in the sense of the lowest common denominator. This is why David says "KOL asher boteach" with the vowel cholam on the letter kaf rather than with the vowel kamatz under the letter kaf. When Solomon in Proverbs 21,25, states "the greed or lust of the lazy person will cause his death, since his hands refuse to do what he is supposed to do," he refers to the same idea. Man's inclination to inactivity leads him to be labelled "dead," as we find in Berachot 18, "the wicked are called dead during their lifetime (already)." Because they refuse to carry out their tasks, they have reached death prematurely; death after all, is merely a state of ultimate inactivity. Another way of explaining the same verse is that the desires of the lazy people are weak, express a wish to achieve their goals effortlessly. Therefore, when the time for action arrives, they fail to heed "the requirements of the hour, his hands refuse to do their share." This in turn leads to their death. It is beyond question then that a special task has been reserved for man. In general terms this task is described at the end of the story of creation. "He placed him in a garden in Eden, to work it and to preserve it." (Genesis 2, 15.) This verse is a reversal of a previous statement (2,5) "there was no human being to work the soil." Our sages comment on Deut. 15, 18, "He will bless you in all that you do." This verse is necessary so that we should not think we might sit and be idle. (Ketuvot 59) "Idleness leads to boredom." It causes spiritual emptiness and degeneration. The Torah illustrated that if even a small part of you, such as your hand, needs to perform its function, the idea that man as a whole could remain idle is obviously wrong. Solomon used many examples to decry and deplore idleness, laziness etc. From the above premise it is clear that all activity which does not lead to attainment of the goals and purpose of the person who performs it, is a useless activity. Such an activity would not be considered better than no activity. (Moreh Nevuchim section three chapter 25) However, the effort and diligence expended in pursuit of all categories of activities whose apparent goals are measured in quantity, weight or size, no doubt fall under the heading of "useless activity." The reason this is so is, that they are never ending, boundless. Those who pursue them never find rest, as someone who moves in a certain direction ought to find when he arrives at his destination. If this is so, the intensity with which these objectives are pursued do not make man any less idle or despondent. It follows that man's true activities must be the achievements that can be measured in terms of quality, not those that are measurable in terms of quantity. Real acquisitions would be knowledge, moral qualities etc. These acquisitions would be truly praiseworthy. Pursuit of such aims elevates man from a state of want and inadequacy to one of ever ascending status, until all his desires reach the stage of fulfilment. (menuchah, creative rest) All worthwhile objectives have strict limits towards which the aspirant strives. It is this which the wise Solomon defines as the perfect state of man. He proceeds from the premise that the soul is active in accordance with its superior moral status. The key to man's achieving his perfection lies then in the activity not motivated by lust, greed and phantasies, but by his moral imperatives. This is evident from the Torah's description of man's task in the garden Eden, which was the result of G-d blowing a living soul into him. (Genesis 2,7) It was at the point that we are told that Adam was endowed with a soul, that the Torah tells us what is his task. The poel, driving force, was to be the neshamah, soul. This is also what we must learn from the opening portion of our Parshah. "These are the words that the Lord said to them. Six days work shall be performed etc." (Exodus 35,2-3) When viewing the entire panorama of human activities which G-d commanded each one of us, one understands that just as G-d imposed activities upon Himself from which He desisted once He had achieved His objective, (compare "for during six days He created the universe, and on the seventh day He desisted and had a respite."-Exodus 31, 17) so all who model themselves after Him, will seek out activities that possess the distinction that toil and effort expended on them leads to margo-ah, serenity of their soul and personality, does not leave them feeling exhausted, unfulfilled, empty. When David says "when you eat of the labour of your hands, you will be happy and well off," (Psalms 128,2) our sages in Berachot 8, state that the word "happy" refers to this world, whereas the words "well off" refer to the world to come. It is clear that such activities are difficult for man to achieve, as explained in Moreh chapter 34, section 1. We would like to add another factor to those mentioned by Maimonides, one that is equal in importance to all those enumerated there. Most people view the acquisition of apparent wealth as the major accomplishment in their lives. This attitude leads to these people being under great strain, it preoccupies them so much that they have little time and energy left for the performance of good deeds. (Aristotele ethics chapter 17, statement 7) The "good fortune" of amassing such wealth, prevents true wealth, real happiness. Perhaps then material wealth is not really a "good fortune," if it leads someone astray who started out being a tzaddik before he became wealthy. "Watch yourself.. lest you eat, become sated,...and your heart becomes boastful..and you forget the Lord your G-d." (Deut 8, 11-15) See our commentary in connection with the manna in chapter 41.
Similarly you will find among human beings character traits and body structures suited for certain businesses or activity. One who finds his nature and personality attracted to a certain occupation, and his body is suited for it, that he will be able to bear its demands - he should pursue it, and make it his means of earning a livelihood, and he should bear its pleasures and pains, and not be upset when sometimes his income is withheld, rather let him trust in G-d that He will support him all of his days. And he should have intention when his mind and body is occupied with one of the means of earning a living to fulfill the commandment of the Creator to pursue the means of the world, such as working the land, plowing and sowing it, as written "And G-d took the man and placed him in Gan Eden to work it and to guard it" (Bereishis 2:15), and also to use other living creatures for his benefit and sustenance, and for building cities and preparing food, and to marry a woman and have relations to populate the world.
Another noteworthy saying is this: “And the Lord God took the man, i.e., raised him, and placed him in the Garden of Eden,” i.e., He gave him rest. The words “He took him,” “He gave him, “have no reference to position in space, but they indicate his position in rank among transient beings, and the prominent character of his existence.
Adam and Eve were placed in the garden as its stewards “to work it and look after it” (Genesis 2:15). They were there to observe its changes and thereby appreciate the relationship between nature and the divine, and they were to cultivate it. Adam, from the Hebrew “adama,” earth, was created as a mixture of the breath of God and the dust of the earth. Human beings, from their ancient and sacred beginnings, were to be custodians of the land that birthed them and sustained them.
Adam and Eve were born into a garden and charged with “working it and watching it” (Gen. 2:15). They were born into a relationship with nature. The garden would provide their sustenance as long as they followed its rules. In turn, they had obligations both to tend and tame nature and to observe it. They had to master nature and simultaneously be its stewards. In their disobedience, they exploited nature to cover their shame. Adam hid behind a tree. Adam and Eve turned fig leaves into garments to cover up the nakedness that eating forbidden fruit revealed to them in their new state of consciousness. Nature was both provider and seducer.
And for that reason when man was created it’s written (Bereshit 1:26) “Let us make man with our tzellem and per our d’moot”. And when Adam birthed Shet it’s written (Bereshit 5:3) “And he birthed with his d’moot and per his tzellem”—That when man was created, the Holy One (blessed be He) created the powers of the roots that are the tzellem, so that a person can perform the actions of the mitzvote, as is written (Bereshit 2:15): “to serve it and safeguard it” (Heb.: l’avda oo-l’shamra) . And our sages (OBM) expounded (Zohar Bereshit): “these are the positive mitzvote and the negative mitzvote”.
Man — what is he in this God-filled world? What is his place in this throng of creatures of God, this choir of servants of the Lord? Though the Torah were silent, would not the contemplation of creation, would not your own breast tell you? Man, is he not also a creature of God? Should he not also be a servant of God? Every fiber of your body is a creation from the hand of God, formed by Him, arranged by Him, endowed by Him with power. Your spirit, that world of powers, is the creation of God from beginning to end. The divine spark, your personality, which, invisible as Deity, weaves and works in this microcosm, and under whose control stand intellect and body and the power to use the entire realm of nature for its purpose, this mysterious spritual force in you is itself emanation of Deity. Learn to deem yourself holy as creature of God and, while contemplating heaven and earth and the great chorus of servants of the Lord, consecrate yourself to your mission, and proclaim yourself with mingled solemnity and joy, "servant of God!" Since all things, the smallest and the greatest, are God's chosen messengers, to work, each in its place, and with its measure of power, according to the law of the Most High, taking only that it may give again, should man alone be excluded from this circle of blessed activity? Can he be born only to take? — to revel in lavish plenty or to starve in misery, but not to work? — not to fill any place, nor fulfill any purpose, but to let all end in himself? The world and all which is therein serves God; is it conceivable that man alone should only serve himself? No! Your consciousness pronounces you as does the Torah, צלם אלהים "an image of God." That is what man should be. Only when working out some end canst thou know God in love and righteousness; to work out ends of righteousness and love art thou called; not merely to enjoy or suffer. All which thou possessest, spirit, body, human beings, wealth, every ability and every power, they are means of activity; לעבדה ולשמרה to promote and preserve the world were they given — love and righteousness. Not thine is the earth, but thou belongest to the earth, to respect it as Divine soil and to deem every one of its creatures a creature of God, thy fellow-being; to respect and love it as such, and as such to endeavor to bring it nearer to its goal, according to the will of God. For this reason every being impresses upon thy spirit an image of itself; for this reason thy heart-strings pulsate sympathetically with every cry of distress heard anywhere in creation, or with every tone of joy which issues anywhere from a gladsome being; therefore thou rejoicest when the flower blooms and sorrowest when it fades. The law to which all powers submit unconsciously and involuntarily, to it shall thou also subordinate thyself, but consciously and of thy own free will. "Knowledge and freedom,'" these words indicate at once the sublime mission and the lofty privilege of man. All forces stand as servitors around the throne of God, their capacity is hidden from themselves and covered are their countenances, so that they can not see the reason of their mission, but they feel within them winged power to act, and act in accordance with their purpose. Thou, O man, thy countenance is half uncovered, thy capacity is half revealed, thou canst comprehend thyself as creature of God — canst at least faintly appreciate the notion of the mission which He breathed into thy ear; canst thou see thyself encompassed round about by God's active servants, canst thou feel in thyself power to act and wilt thou not joyously join in the cry of the great chorus of servants, נעשה ונשמע "we will do and therefore hearken? We will obey, and fulfilling strive to comprehend the import of the command!" Consciously and freely! Therefore thou shalt be first and highest servitor in the company of servants!
R. Shimon ben Eleazar says: Even Adam tasted nothing until he had engaged in work, as it is written (Gen. 2:15):… And He placed him in the Garden of Eden to work it and to maintain it. And only then: …you may surely eat from any tree in the Garden. R. Tarphon says: Furthermore, neither did God bring down His Presence on Israel until they had done work, as it is written (Exod. 25:8): And they shall make for me a sanctuary, and I shall dwell in their midst. Avot of R. Nathan, Ch. 11
We thus have explained that man includes all the worlds within himself, about which it is written, (Ecclesiastes 12:13; See Talmud Bavli, Shabbat 30b) “For this is the whole of man.” This is also the inner meaning of the verse, (Genesis 1:26) “Let us make man in Our image, after Our likeness,” and is why the word, “Let us make-Na’aseh-נעשה,” is in the plural form, since all worlds are partners, both in his making and in his deeds. Because of this, he includes the form of man (Adam-אדם) of all the worlds within himself, for they all are in need of his deeds. This is also the meaning of the verse, (Genesis 2:15) “HaShem-יהו״ה God took the man and placed him in the Garden of Eden, to work it and to guard it,” referring to the fulfillment of the positive commandments (to work it) and the negative commandments (to guard it). (Targum Yonatan ben Uziel to Genesis 2:15 ibid.; Pirkei d’Rabbi Eliezer, Ch. 12 and elsewhere.) This is also the meaning (See Talmud Bavli, Chullin 60b; Midrash Bereishit Rabba 13:3, 13:8) of the verse, (Genesis 2:5) “For HaShem-יהו״ה God had not yet sent the rain upon the earth,” after which the verse continues and gives the reason, “because there was yet no man to work the earth.” This also is the meaning of the verse, (Isaiah 51:16) “And I have placed My words in your mouth, and have covered you with the shadow of My hand, to implant the heavens and to set a foundation for the earth, and to say to Zion, ‘You are My people.’” For, it is man who draws life to the heavens and the earth through his deeds, and it therefore is as if he planted and founded them. This is why the verse concludes with the words, “You are My people (Ami Atah-עמי אתה),” which can be read, “You are with Me (Eemee Atah-עמי אתה),” which as our sages, of blessed memory stated, (See introduction to Zohar; Tikkunei Zohar, Tikkun 69 and elsewhere.) means “My partner.” That is, “I create them and you sustain them.”
And worthy is he with whom She ‘keeps faith’ (omnah) in exile, for he is not afraid of the higher or the lower. Because it is for Her sake that it was said to Adam: (Gen. 2:15) ... and he placed him in the garden of Eden, to work it and to preserve it. ... to work it... – with positive precepts, ... and to preserve it – with negative precepts.
"And he called the name of it Rechovot" (Beresheet 26:22). For this reason, its springs will spread on all sides, as it is written, "So will your spring be dispersed abroad, and streams of water will flow in the broad places (Heb. רְחֹבֹת)" (Mishlei 5:16). For this reason, "he called the name of it Rechovot."
“The Lord God took the man and placed him in the Garden of Eden, to cultivate it and to keep it” (Genesis 2:15). “The Lord God took [vayikaḥ] the man…” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He elevated him, just as it says: “The peoples will lift them up [ulkaḥum] and bring them…” (Isaiah 14:2). Rabbi Neḥemya said: He enticed him, just as it says: “Take [keḥu] words (That is, words of persuasion.) with you and return to the Lord…” (Hosea 14:3). “And placed him [vayaniḥehu]” – Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: He granted him rest, and protected him and indulged him (Vayaniḥehu can also mean he gave him rest, protection or comfort.) with all the trees in the Garden of Eden. Rabbi Berekhya said: [He put him there] to grant him rest, protect him, and indulge him with all the trees in the Garden of Eden. (It was God’s intent when placing Adam in the garden to grant him all these things, but it did not actually come about due to Adam’s sin.) “Vayaniḥehu” – He gave him the mitzva of Shabbat, just as it says: “And He rested [vayanaḥ] on the seventh day” (Exodus 20:11). “To cultivate it [le’ovda]” – “six days you shall work [taavod]” (Exodus 20:9), “and to keep it” – “Keep the Shabbat day” (Deuteronomy 5:12). (“To cultivate it and to keep it” all refer to the precept of Shabbat – to work for six days and rest on the seventh.) Alternatively, “to cultivate it and to keep it” – this refers to sacrificial offerings, as it is stated: “You will serve [taavdun] God upon this mountain” (Exodus 3:12), and it is written [regarding the daily offering]: “You shall take care [tishmeru] to present it to Me at its appointed time” (Numbers 28:2).
“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9). “The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh] have you become like this? Yesterday (Previously. It cannot mean “yesterday” literally, because Adam did not yet exist on the previous day.) you were loyal to My will, but now to the will of the serpent. Yesterday you extended from one end of the world to the other end, but now you fit “among the trees of the garden”? Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who violated the covenant” (Hosea 6:7) – they were like Adam the first man. (Who violated God’s command.) They were like Adam the first man, whom I put into the Garden of Eden and commanded him, but he violated the command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How could it be [eikha]?’ (Its spelling is identical to ayeka.) I put him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated: “Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of Eden” (Genesis 3:23). And I sentenced him to expulsion, as it is stated: “He expelled the man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated: “The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is written. So it was with His descendants: I brought them into the Land of Israel, I commanded them and they violated the command, I sentenced them to banishment and expulsion, and I lamented over them: Eikha. I brought them into the Land of Israel, as it is stated: “I brought you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall command the children of Israel” (Exodus 27:20). And they violated the command, as it is stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1). And I sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15). And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations 1:1).
Rav Naḥman began: “Oh, Ariel, Ariel” (Isaiah 29:1) – lion, mighty lion. (He understands the term Ariel to mean mighty lion [ari el].) “The city where David encamped” (Isaiah 29:1) – the city in which David encamped, a city in which no one other than David encamped, (The city became the everlasting capital city of the Davidic kingdom.) the city that David made his royal fortress. “Add year to year, festivals [ḥagim] will come around [yinkofu]” (Isaiah 29:1) – a year began and a year departed, but they did not ascend on the pilgrimage festivals. The roads were growing thorn bushes [higim]. That is what is written: “Ḥagim yinkofu.” (Ḥagim yinkofu is expounded to mean that travelers would have to remove the thorns [yinkofu higim].) “I will distress Ariel” (Isaiah 29:2) – Rabbi Nisa of Caesarea said: From here, that it had been a place of contentment for Israel. “There will be mourning and moaning” (Isaiah 29:2) – mortification upon mortification. “It will be for Me like Ariel” (Isaiah 29:2) – the second destruction will be like the first destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Rabbi Pinḥas began: “If after these you will not heed Me…” (Leviticus 26:18). Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: The Holy One blessed be He does not bring punishment upon Israel until He first warns them. That is what is written: “If after these.” Rabbi Yehoshua says: So Israel would not say: The blows have ceased; He has no others to bring upon us, the verse states: “If after these [ad],” if there are more [od] of these, He has other [punishments] and more like these to bring [upon you]. “I will punish you further, seven ways for your sins” (Leviticus 26:18) – You violated seven transgressions before Me; come and accept upon yourselves seven punishments. You violated seven transgressions before Me, so Jeremiah comes to recite lamentations over you which are seven alphabetic [acrostics], eikha. (The book of Lamentations contains three alphabetical acrostics, in chapters 1,2, and 4, each beginning with the word eikha. Additionally, chapter 3 contains a triple alphabetical acrostic. Chapter 5 is not written in an acrostic, but since it has twenty-two verses, which are the number of letters in the Hebrew alphabet, the midrash refers to this too as alphabetical in the sense that it corresponds to the number of letters in the alphabet (Matnot Kehuna).)
Rabbi Abbahu began: “But they, like men [ke’adam], have violated the covenant” (Hosea 6:7) – this is Adam the first man. The Holy One blessed be He said: I brought Adam the first man into the Garden of Eden, I commanded him, and he violated My command. I sentenced him to banishment and expulsion, and I lamented him with eikha. I brought him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). I commanded him, as it is stated: “The Lord God commanded the man saying.… [but from the tree of knowledge of good and evil you shall not eat]” (Genesis 2:16–17). He violated My command, as it is stated: “Have [you eaten] from the tree from which I commanded you [not to eat?]” (Genesis 3:11). I sentenced him to banishment, as it is stated: “He banished the man” (Genesis 3:24). I sentenced him to expulsion, as it is stated: “The Lord [God] sent him from the Garden of Eden” (Genesis 3:23). I lamented him with eikha, as it is stated: “He said to him: Where are you [ayeka]” (Genesis 3:9); it is written eikha. (Ayeka and eikha are each spelled alef, yod, kaf, heh. Thus, it is as though God used the word eikha, how, regarding Adam, as if to say: How did this come to be, just as the first word of Lamentations is how [eikha].) His descendants, too, I brought into the Land of Israel, as it is stated: “I brought you into a fruitful land” (Jeremiah 2:7). I commanded them, as it is stated: “Command the children of Israel” (Leviticus 24:2). They violated My command, as it is stated: “All Israel has violated your Torah” (Daniel 9:11). I sentenced them to banishment, as it is stated: “From My house I will banish them” (Hosea 9:15). I sentenced them to expulsion, as it is stated: “Send them from My presence and let them go” (Jeremiah 15:1). I lamented them with: “How does…sit solitary?” (Lamentations 1:1).
“For everything there is a season, and a time for every purpose under the heavens” (Ecclesiastes 3:1). There was a time for Adam the first man to enter the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And there was a time to depart from there, as it is stated: “He banished the man…” (Genesis 3:24). There was a time for Noah to enter the ark, as it is stated: “Come…to the ark” (Genesis 7:1). And there was a time to emerge from there, as it is stated: “Emerge from the ark” (Genesis 8:16). There was a time for the [mitzva of] circumcision to be given to Abraham, as it is stated: “You shall observe My covenant” (Genesis 17:9). And there was a time for his descendants to be circumcised, [and for many] of them to be circumcised [at once. This occurred] in two places, once in Egypt and once in the wilderness, as it is stated: “All the people who departed were circumcised [and all the people born in the wilderness…were not circumcised]” (Joshua 5:5). (Joshua saw to their circumcision.) “And a time for every purpose under the heavens” – there was a time for the Torah to be given to Israel. Rav Beivai said: It was time for a certain thing that was located above the heavens to now be given under the heavens. What is that? It is the Torah, as it is stated: “God spoke all these matters, saying” (Exodus 20:1).
“What was, its name was already called, and it is known that he is man, and neither can he contend with what is mightier than he” (Ecclesiastes 6:10). “What was, its name was already called” – this is Adam the first man, as it is stated: “The Lord God took the man” (Genesis 2:15), “and it is known that he is man.” This is analogous to a king and a minister who were in a royal carriage and the countrymen sought to say to the king, ‘Sire,’ but they did not know which one he was. What did the king do? He shoved [the minister] out of the carriage and everyone knew that he was the minister. So too, when the Holy One blessed be He created Adam, the first man, the ministering angels were mistaken and sought to say before him: ‘Holy.’ (As they say in praise of God (see Isaiah 6:3).) What did the Holy One blessed be He do? He brought sleep upon him and they knew that he was man, and He said to him: “For you are dust and you will return to dust” (Genesis 3:19). Another matter, “what was, its name was already called” – this is Moses, as it is stated: “The Lord called to Moses” (Leviticus 1:1), and it became known to all that this Moses was a prophet when the Holy One blessed be He said to him: “Now, go, and I will send you to Pharaoh [and take My people, the children of Israel, out of Egypt]” (Exodus 3:10). When it came to that incident, (The sin of the Golden Calf.) He said: “Go descend [as your people…has been corrupted]” (Exodus 32:7). [Moses] said before Him: ‘Master of the universe, when they are good they are Yours, and when they are bad they are mine? Whether they are good or bad they are Yours.’ This is analogous to a king who has a vineyard and he entrusts it to a sharecropper to toil in it. When it produces superior wine, the king says: ‘How fine is the wine of my vineyard!’ When it produces inferior wine, the king says: ‘How poor is the wine of the vineyard of my sharecropper.’ The sharecropper weeps and cries and says before him: ‘My lord the king, when it produces superior wine it is yours, and when it produces inferior wine it is mine? Whether it is good or bad it is yours.’ So too, Moses said: ‘Whether they are good or bad, they are Yours.’ “And neither can he contend with what is mightier than he.” When he said to Him: “Please, let me cross and see the good land” (Deuteronomy 3:25), the Holy One blessed be He said to him: “Let it suffice you, do not speak to Me anymore about this matter” (Deuteronomy 3:26). Another matter, “what was” – this is Jeremiah, and it is known to all that he is a prophet, as it is stated: “Before I formed you in the womb I knew you” (Jeremiah 1:5).
[Another interpretation (of Lev. 26:3:) IF YOU WALK IN MY STATUTES. What is written there (in vs. 11)? THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST. If you fulfill my commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45): AND I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL. So they came forth from Egypt on this condition: That they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46): AND THEY SHALL KNOW THAT I AM THE LORD THEIR GOD WHO BROUGHT THEM OUT FROM THE LAND OF EGYPT, SO THAT I MIGHT DWELL IN THEIR MIDST. Now if they have done my will, my Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said: The Holy One desired that, just as he has an abode above, so he would have an abode below, for so he said to the first Adam: If you are worthy, just as I am king over the heavenly beings, so I will make you king over the lower beings. (Cf. Tanh., Numb. 2:16; Gen. R. 3:19.) It is so stated (in Gen. 2:15): THEN THE LORD GOD TOOK THE HUMAN BEING < AND PUT HIM IN THE GARDEN OF EDEN TO WORK IT AND PRESERVE IT >. Now the word TOOK can only be a word of exaltation, just as you say (in Gen. 12:15): AND THE WOMAN WAS TAKEN TO PHARAOH'S HOUSE. (Cf. Gen. R. 16:5.) And it also says (in Esth. 2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE. But he (the Holy One) did not do so. Rather, when Adam sinned, he removed his Divine Presence from him. Then when Israel arose, the Holy One said to them: You shall only go forth from Egypt on condition that you make a dwelling place for me, so that my Divine Presence may dwell among you, as stated (in Exod. 25:8): LET THEM MAKE ME A SANCTUARY < THAT I MAY DWELL AMONG THEM >. So also he said to Solomon (in I Kings 6:12–13): WITH REGARD TO THIS HOUSE WHICH YOU ARE BUILDING, IF YOU WALK IN MY TORAHS, {IF YOU} CARRY OUT MY ORDINANCES, AND OBSERVE ALL MY COMMANDMENTS TO WALK IN THEM, THEN I WILL {ESTABLISH YOU, AS} [FULFILL MY WORD WITH YOU, WHICH] I SPOKE UNTO YOUR FATHER DAVID. THEN I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL AND WILL NEVER ABANDON < MY PEOPLE ISRAEL >. (I Kings 9:6:) IF YOU AND YOUR CHILDREN TURN AWAY FROM FOLLOWING ME…, what will I do? (Vs. 7:) THEN I WILL CUT OFF ISRAEL FROM UPON [THE FACE OF] THE LAND WHICH I HAVE GIVEN THEM, AND I WILL CAST {THIS HOUSE} [THE HOUSE WHICH I HAVE CONSECRATED FOR MY NAME < FROM MY PRESENCE >…. ] Why? < Because > those are < the > terms which are stated (in Lev. 26:3): IF YOU WALK IN MY STATUTES…. THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST…. (Vs. 14:) BUT IF YOU DO NOT HEED ME, what is written there (in vs. 31)? THEN I WILL MAKE YOUR SANCTUARIES DESOLATE. What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4): NOW IT CAME TO PASS IN SOLOMON'S OLD AGE THAT HIS WIVES LED HIS HEART ASTRAY < AFTER OTHER GODS >. The Holy One said to him: I have given you the Torah < for you > to carry out its commandments, and you have seen the terms which I prescribed to you in it, as stated (in Ps. 72:1): TO SOLOMON. O GOD, GIVE YOUR ORDINANCES TO THE KING, AND YOUR RIGHTEOUSNESS TO THE KING'S SON. It is also written (in I Kings 11:11): BECAUSE THIS HAS BEEN WITH YOU, AND YOU DID NOT KEEP MY COVENANT AND MY STATUTES WHICH I COMMANDED YOU, I WILL SURELY REND THE {KINGDOMS} [KINGDOM] FROM YOU AND GIVE {THEM} [IT] TO YOUR SERVANT. So what do I do? (According to Is. 55:11) SO SHALL MY WORD BE WHICH GOES FORTH FROM MY MOUTH: IT SHALL NOT RETURN UNTO ME EMPTY. Manasseh arose to make the image and bring it into the Holy of Holies, as stated (in II Chron. 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE WHICH HE HAD MADE IN THE HOUSE OF GOD, OF WHICH GOD HAD SAID UNTO DAVID AND UNTO HIS SON SOLOMON: IN THIS HOUSE AND IN JERUSALEM, WHICH I HAVE CHOSEN OUT OF ALL THE TRIBES OF ISRAEL, I SHALL SET MY NAME FOREVER. Then the Holy One called unto Jeremiah and said to him (in Lam. 4:3): EVEN DRAGONS (The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”).) EXTEND A BREAST TO NURSE THEIR YOUNG; < THE DAUGHTER OF MY PEOPLE HAS BECOME CRUEL >. When the dragon (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts, < if > covered, and would not nurse. Now my children do not act like this. Instead, when they saw me entering the house, Manasseh came and brought in the image in order to force me out of it. [At (This immediate bracketed section is added from Tanh., Lev. 10:3, and from Buber’s 5th Oxford ms (Hunt 74 Uri Hch NC No. 2337).) first they made a single face, (Gk.: prosopon.) and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20): FOR THE COACH IS TOO SHORT FOR STRETCHING OUT, AND THE MOLTEN IMAGE (Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context.) TOO NARROW (tsar) FOR CURLING UP.] Also, unlike the dragons (in Lam. 4:3) they did not EXTEND A BREAST TO NURSE THEIR YOUNG. The Holy One said: What am I doing here? (Hos. 5:15:) I AM GOING. I WILL RETURN TO MY PLACE. "I will go and return" is not written here, but I AM GOING. I WILL RETURN. Now if had been written: "I will go and return (to the heavenly abode)," there would have been no hope; however, the Holy One said: Although I am going, let him repent, and I will return. It is therefore written: I AM GOING. I WILL RETURN TO MY PLACE, UNTIL THEY ACKNOWLEDGE THEIR GUILT AND SEEK MY FACE. IN THEIR DISTRESS (tsar) THEY WILL SEARCH DILIGENTLY FOR ME. Out of the midst of distress, when it comes upon them, they shall repent, and I will restore my Divine Presence. R. Eliezer says: If Israel repents, they will be redeemed; but if Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15): IN STILLNESS AND CALM YOU SHALL BE SAVED; < IN QUIET AND CONFIDENCE SHALL BE YOUR STRENGTH. BUT YOU WERE UNWILLING >. (yTa‘an. 1:1 (63d-64a); Sanh. 97b.) R. Joshua says: Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22): I THE LORD WILL HASTEN IT IN ITS TIME. R. Eleazar said: The Holy One will raise over them someone as evil as Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19): FOR DISTRESS SHALL COME LIKE A STREAM, WITH THE WIND OF THE LORD DRIVING IT ONWARD. At that time (according to vs. 20): THEN A REDEEMER SHALL COME TO ZION AND TO THOSE IN JACOB WHO TURN BACK FROM TRANSGRESSION, SAYS THE LORD…. So did R. Tanhuma Berabbi interpret.]
Another interpretation [(of Numb. 10:2): MAKE TWO SILVER TRUMPETS]. This text is related (to Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING. R. Isaac bar Eleazar of Caesarea said: What wisdom made was a crown for her head. (yShab. 1:3 (or 5) (3c).) Her humility made {slippers} a slipper] (Lat.: solea.) for her foot. (The foot with such a covering need fear no thorns. See Gen. R. 44:12.) It is written elsewhere (in Ps. 111:10): THE BEGINNING OF WISDOM IS THE FEAR OF THE LORD and it is written (in Prov. 22:4): THE HEEL (‘QB. The Masoretic text vocalizes the word as ‘eqev which means “effect” but the word may also be vocalized as ‘aqev to mean “heel.” See Tanh. Gen. 1:1.) OF HUMILITY IS THE FEAR OF THE LORD. Solomon therefore said (in Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING. But what is the meaning of AND THE KING? Simply : Make him (i.e., the Holy One) king over you. (Tanh. Numb. 3:9 cont.; Numb. R. 15:14 cont.) Another interpretation (of Prov. 24:21): AND THE KING. Be king over the evil drive, which is called a king where it is stated (in Eccl. 9:14): AND A GREAT KING CAME AGAINST IT…. (Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9.) Another interpretation (of Prov. 24:21): AND THE KING. " than the king," lest it be supposed that, if the king says to you: Worship an idol you should heed him. (See above Gen. 2:15.) The text reads (in Prov. 24:21): FEAR THE LORD, MY CHILD. Thus Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18): WE WILL NOT SERVE YOUR GODS, NOR WILL WE PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP. (Dan. 3:14:) IS IT TRUE, SHADRACH, MESHACH, AND ABEDNEGO? [Yesterday you were actually (Gk.: ontos.) saying: Whoever wanted to take an idol for himself came to Jerusalem, as stated (in Is. 10:10): AND THEIR GRAVEN IMAGES WERE FROM JERUSALEM AND FROM SAMARIA. (It is in this literal sense that the midrash understands the passage. English renderings usually translate in the following sense: AND THEIR GRAVEN IMAGES EXCEEDED THOSE OF JERUSALEM AND SAMARIA.) But now you have come to destroy my idol worship. (Dan. 3:14:) IS IT TRUE, SHADRACH, MESHACH, AND ABEDNEGO? Did not the Holy One say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2): I : KEEP THE KING'S COMMAND? They said to him: You are king over us for taxes and crop levies; (Lat.: annona.) but in regard to the service of idols, Nebuchadnezzar and a dog equal . (Dan. 3:16–17:) SHADRACH, MESHACH, AND ABEDNEGO ANSWERED [AND SAID TO THE KING: O NEBUCHADNEZZAR], WE DO NOT {CARE} [NEED] IN THIS . IF OUR GOD . They said: Whether he delivers us or whether he does not deliver us (in vs. 18): BE IT KNOWN TO YOU, . Ergo (in Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING; AND DO NOT ASSOCIATE WITH THOSE WHO WOULD DIFFER, DO NOT ASSOCIATE WITH those who say that there are two gods in the world, for the end of is to perish from the world. It is so stated (in Zech. 13:8): AND IT SHALL COME TO PASS THROUGHOUT ALL THE LAND, SAYS THE LORD, THAT TWO-THIRDS [IN IT] SHALL BE CUT OFF [AND DIE], BUT ONE-THIRD SHALL REMAIN IN IT. And who is the one-third? This is Israel as stated (in Is. 19:24): AND ISRAEL SHALL BE A THIRD . Ergo (in Prov. 24:21): FEAR THE LORD MY CHILD AND THE KING.
(Gen. 9:20:) < NOW NOAH … WAS THE FIRST > TO PLANT A VINEYARD. FROM WHERE DID HE GET IT? (Tanh., Gen. 2:15; cf. Gen. R. 36:3; also 31:14.) From grape pips which he brought along into the ark. < These > he took and sowed, as stated: < NOW NOAH … WAS THE FIRST > TO PLANT A VINEYARD…. And what is written next (in vs. 21)? THEN HE DRANK OF THE WINE. R. Hiyya bar Abba said: (Gen. R. 36:4.) The very day that he planted it was the day it produced blossoms. On that day it produced fruit; on that day he plucked it, harvested it, tread upon it, and drank. Thus it is stated (in Gen. 9:21): THEN HE DRANK OF THE WINE AND BECAME DRUNK; AND HE WAS EXILED WITHIN HIS TENT. The written text reads HER TENT (oholah). R. Judah b. R. Simon said in the name of R. Hanina in the name of R. Samuel bar Isaac: It ordained exile for ten of the tribes, since it is stated (in Ezek. 23:4): SAMARIA IS OHOLAH.
(Gen. 9:23:) THEN HE, SHEM AND JAPHETH, TOOK A GARMENT. R. Johanan said: "Then they took" is not stated here, but THEN HE TOOK. (Tanh., Gen. 2:15; Gen. R. 36:6.) Shem first showed his courage [in the worthy act] and afterwards Japheth. Ergo: THEN HE, SHEM AND JAPHETH, TOOK A GARMENT.
(Lev. 26:3:) “If you walk in My statutes.” This text is related (to Prov. 1:20), “Wisdom shouts for joy in the street; in the squares she raises her voice.” R. Samuel bar Nahman questioned R. Johanan ben Eleazar, when he was standing in the market. He said to him, “Recite one chapter (of Mishnah) for me.” He said to him, “Go to the house of study, and I will recite it for you there.” He said to him, “Rabbi, did you not teach me (Prov. 1:20), ‘Wisdom shouts for joy in the street?’” He said to him, “You know how to read (Scripture), but you do know how to recite (Mishnah). What is the meaning of ‘Wisdom shouts for joy in the street?’ In the street of Torah. In the case of a pearl, (Gk.: margelis.) where is it sold? In [its] street. In the case of jewels and pearls, where are they sold? In the known place. They are not brought to the owners of vegetables, onions and garlic, but rather to the place of merchants. Simply in [its] street. Similarly Torah is said in the street [of Torah], as stated, ‘Wisdom shouts for joy in the street; in the squares.’” And what is the meaning of (Prov. 1:20, cont.) “in the squares (rt.: rhb)?” In the place where one amplifies (rt.: rhb) it. And where do they amplify it? In the synagogues and in the study halls. Therefore it is stated (in Prov. 1:20), “in the squares she raises her voice.” (Prov. 1:21:) “At the head of the roaring hosts she calls (rt.: qr').” At the head (r'sh) of the roaring hosts she is the one calling (rt.: qr'). How so? From the beginning (rt.: r'sh) of Torah, how many hosts (Gk. ochloi (“crowds”).) does she destroy? The generation of the flood, the generation of the dispersion (i.e., of the tower of Babel) and the generation of Sodom. Hence, from the beginning of Torah she calls. Ergo, “At the head of the roaring hosts she calls.” [(Prov. 1:21:) “At the head of the roaring hosts (as if from mwt) (The actual root is HMH.) she calls.”] At the head of death (mwt) she is calling concerning the first Adam, as stated (in Gen. 2:17)? “For on the day that you eat from it, you shall surely die.” Ergo (in Prov. 1:21), “At the head of the roaring hosts (as if from mwt) she calls.” (Prov. 1:21, cont.:) “In the entrance of the city gates she speaks her words.” In the beginning they made synagogues on the heights of a city, to fulfill what was said (ibid.), “in the entrance of the city gates she speaks her words.” (In the ancient world, it was the city heights that were enclosed in a wall and would therefore be entered through its gates.) If you have spoken on matters of Torah, never say, “I have already spoken”; but rather speak again; for it is written (ibid.), “she speaks her words” (which can also be read as a future imperative form, “[you,] speak her words”). R. Abba said, “She speaks what is good and she speaks what is bad. (In Lev. 26:3-4) ‘If you walk in My statutes […] Then I will give you your rains in their season.’ Here is the good. ‘But if you do not heed, […] I will make your skies like iron’ (according to Lev. 26:14, 19). Here is the bad.” Another interpretation (of Lev. 26:3) “If you walk in My statutes”: What is written there (in vs. 11)? “Then I will set My dwelling place in your midst.” If you fulfill My commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45), “And I will dwell in the midst of the Children of Israel.” So they came forth from Egypt on this condition: that they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46), “And they shall know that I am the Lord their God who brought them out from the land of Egypt, so that I might dwell in their midst.” Now if they have done My will, My Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said, “The Holy One, blessed be He, desired that, just as He has an abode above, so He would have an abode below, for so He said to the first Adam, ‘If you are worthy, just as I am King over the heavenly beings, so I will make you king over the lower beings.’” (Cf. Tanh., Numb. 2:16; Gen. R. 3:19.) It is so stated (in Gen. 2:15), “Then the Lord God took the human.” Now the word, “took” can only be a word of exaltation, just as you say (in Gen. 12:15), “and the woman was taken to Pharaoh's house.” (Cf. Gen. R. 16:5.) And it also says (in Esth. 2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace.” But He (the Holy One, blessed be He,) did not do so. Rather, when Adam sinned, He removed his Divine Presence from him. Then when Israel arose, the Holy One, blessed be He, said to them, “You shall only go forth from Egypt on condition that you make a dwelling place for Me, so that My Divine Presence may dwell among you,” as stated (in Exod. 25:8), “Let them make Me a sanctuary [that I may dwell among them].” So also He said to Solomon (in I Kings 6:12–13), “With regard to this house which you are building, if you walk in My statutes […] Then I will dwell in the midst of the Children of Israel [and will never abandon My people Israel].” [However] (in I Kings 9:6-7) “If you and your children turn away from following Me […]. Then I will cut off Israel from upon [the face of] the land.” Why? Because those are [the] terms between Me and them, as stated (in Lev. 26:3. 14), “If you walk in my statutes…. But if you do not heed me;” what is written there (in vs. 31)? “Then I will make your sanctuaries desolate.” What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4), “Now it came to pass in Solomon's old age that his wives led his heart astray.” The Holy One, blessed be He, said to him, “I have given you the Torah [for you] to carry out its commandments, and you have seen the terms which I prescribed to you in it”; and it is written (in Ps. 72:1), “To Solomon, O God, give Your statutes to the king.” And [so] it is written (in I Kings 11:11), “Because this has been with you, and you did not keep My covenant and My statutes.” So what do I do? (According to Is. 55:11) “So shall My word be which goes forth from My mouth: it shall not return unto Me empty.” Manasseh arose to make the image and bring it into the holy of holies, as stated (in II Chron. 33:7; cf. II Kings 21:7), “And he set up a sculptured image, which he had made, in the house [of God].” Then the Holy One, blessed be He, called unto Jeremiah and said to him (in Lam. 4:3), “Even snakes (The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”).) extend a breast to nurse their young; [the daughter of My people has become cruel].” When the snake (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts [if] covered, and would not nurse. Now My children do not act like this. Instead, when they saw Me entering the house, Manasseh came and brought in the image in order to force Me out of it. At first they made a single face, (Gk.: prosopon.) and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20), “For the couch is too short for stretching out, and the molten image (Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context.) too narrow (tsar) for curling up.” Ergo I would say, “Unlike the snakes (in Lam. 4:3), they did not extend a breast to nurse their young.” The Holy One, blessed be He, said, “What am I doing here? (Hos. 5:15) ‘I am going. I will return to my place.’” "I will go and return" is not written here, but “I am going. I will return.” Now if had been written, "I will go and return (to the heavenly abode)," there would have been no hope for Israel; however, the Holy One, blessed be He, said, “Although I am going, let them repent, and I will return.” It is therefore written, “I am going. I will return to my place, until they acknowledge their guilt and seek My face. In their distress (tsar) they will search diligently for Me.” Out of the midst of distress, when it comes upon them, they shall repent, and I will return and they shall seek My face. R. Yehuda says, “If Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15), ‘In stillness (shuva, which can be read as return or repentance) and calm you shall be saved; [… but you were unwilling ].’” (yTa‘an. 1:1 (63d-64a); Sanh. 97b.) R. Shimon says, “Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22), ‘I the Lord will hasten it in its time.’” R. Elazar said, “If they do not repent on their own, the Holy One, blessed be He, will raise over them an evil king, whose decrees are as harsh as [those of] Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19), ‘for distress shall come like a stream, with the wind of the Lord driving it onward.’ At that time (according to vs. 20), ‘Then a redeemer shall come to Zion.’”
(Numb. 10:1–2:) “Then the Lord spoke [unto Moses saying], ‘Make two silver trumpets (hatsotserot).’” This text is related (to Ps. 24:7), “O gates, lift up your heads, be lifted up, you everlasting doors, [that the King of glory may come in].” When Solomon was bringing the ark into the Temple, (Numb. R. 15:13; above Exod. 2:6 and the note there.) he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor (kavod), and raised themselves up. (Lam. R. 2:9 (13).) So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; and he brought them to the land of Shinar.” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” [Another interpretation:] What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him. (Numb. R.15:13; see PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1.) How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” Because the Holy One, blessed be He, imparts some of his glory to those who fear Him, He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written about the Holy One, blessed be He, (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself two silver trumpets.” This text is related (to Prov. 24:21), “Fear the Lord, my child, and the king, and do not associate with those who would differ.” But what is the meaning of “and the king?” Simply [this, to] make Him (i.e., the Holy One, blessed be He,) king over you. (Numb. R. 15:14 cont.) Another interpretation (of Prov. 24:21), “and the king”: Be king over the evil drive, which is called a king, where it is stated (in Eccl. 9:14), “[There was a little city with few people in it,] and a great king came against it […].” (Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9.) Another interpretation (of Prov. 24:21), “and the king.” [More] than the king: Lest it be supposed that if the king says to you, “Worship an idol,” you should heed him; (See above Gen. 2:15.) the text reads (in Prov. 24:21), “Fear the Lord, my child, and the king.” Thus [when] Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18), “We will not serve your gods, nor will we pay homage to the image of gold which you have set up.” Nebuchadnezzar said to them (in Dan. 3:14), “’Is it true, Shadrach, Meshach, and Abednego?’ Did not the Holy One, blessed be He, say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2), ‘I [say], “Keep the king's command?”’” They said to him, “You are king over us for taxes and crop levies; (Lat.: annona.) but in regard to the service of idols, Nebuchadnezzar and a dog [have] equal [authority].” (Dan. 3:16-17:) “Shadrach, Meshach, and Abednego answered and said to the king, ‘O Nebuchadnezzar, we do not need to answer you in this [matter]. If our God [whom we serve is able to save us, He shall save us from the burning fiery furnace and from your hand O king].’” They said to him, “Whether He delivers us or whether He does not deliver us (in vs. 18), ‘be it known to you, O king, that we will not serve your gods nor pay homage to the image of gold which you have set up.’” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king; and do not associate with those who would differ”; [i.e.,] in that Israel is called a third to all those that fear Him, but do not associate with those who say that there are two gods in the world, for the end of [such people] is to perish from the world. It is so stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds [in it] shall be cut off [and die], but one-third shall remain in it.” And who is the one-third? This is Israel as stated (in Is. 19:24), “And on that day Israel shall be a third [partner with Egypt and Assyria, a blessing in the midst of the earth].” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” Whoever is in fear of the Holy One, blessed be He, becomes a king. From whom did you learn [that]? From Abraham because he was in fear of the Holy One, blessed be He, and became a king. Thus it is stated (in Gen. 22:12), “for now I know that you fear God.” But where is it shown that he became a king? It is written (in Gen. 14:17), “[And the king of Sodom came out to meet him …] at the Valley of Shaveh, i.e., the valley of the king.” What is the meaning of the Valley of Shaveh (rt.: shwh?] That they all became equal (rt.: shwh). So taking counsel (or taking wood), (‘Etsah. The word can mean either “counsel” or “wood.”) they cut cedars, made a throne, and set him over them as king. And you should not say [this] only [in the case of] Abraham alone. In the case of Moses [as well did this happen], because he was in fear of the Holy One, blessed be He, as stated (in Exod. 3:6), “then Moses hid his face, for he was afraid to look at God.” And where is it shown that he became a king?] Where it is stated (in Deut. 33:5), “Then he became king in Jeshurun.” (Thus the king of whom Prov. 24:21 demands obedience, is a king who fears the Holy One like Abraham or Moses.) The Holy One, blessed be He, said to Moses, “I have made you a king. As they blow trumpets before a king when he goes forth to war, so shall they blow trumpets before you when you go forth to war.” How is it shown? From that which they read about the matter (in Numb. 10:2), “Make two silver trumpets.” (The context of the passage concerns the sounding of an alarm in time of war.)
... The first man was driven out of the Garden and settled on Mount Moriah, because the gates of the Garden of Eden are close by Mount Moriah. From there He took him and to there He returned him to the place from which he was taken, as it says “Now the Lord God took the man…” (Bereshit 2:15) From where did He take him? From the place of the Holy Temple, and he settled outside of the Garden of Eden on Mount Moriah, as it says “…to till the soil, whence he had been taken.” (Bereshit 3:23)…
ADAM IN PARADISE WITH love abounding did the Holy One, blessed be He, love the first man, inasmuch as He created him in a pure locality, in the place of the Temple, and He brought him into His palace, as it is said, "And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it" (Gen. 2:15). From which place did He take him? From the place of the Temple, and He brought him into His palace, which is Eden, as it is said, "And he put him into the garden of Eden to dress it" (ibid.). Perhaps thou wilt say: To plough (the fields) and cast out the stones from the ground. But did not all the trees grow up of their own accord?
What then is the meaning of this expression: "to dress it and to keep it"? (The text) does not say "to dress it and to keep it" except (in the sense) of being occupied with the words of the Torah and keeping all its commandments, as it is said, "to keep the way of the tree of life" (Gen. 3:24). But the "tree of life" signifies only the Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. 3:18).
ADAM'S PENITENCE "So he drove out the man" (Gen. 3:24). Driving out (i.e.) and he went forth outside the garden of Eden (and he abode) on Mount Moriah, for the gate of the garden of Eden is nigh unto Mount Moriah. Thence He took him and thither He made him return to the place whence he was taken, as it is said, "To till the ground from whence he was taken" (Gen. 3:23).
“I am the Lord your God” – when a king of flesh and blood builds a palace, can he, perhaps, move it from its place? But I am not so, as it is stated: “I made and I will carry, I will bear and I will rescue” (Isaiah 46:4). “I made,” as it is stated: “The Lord God made for Adam and for his wife” (Genesis 3:21). “And I will carry,” as it is stated: “The Lord God took the man” (Genesis 2:15). Another matter: “I made” (Isaiah 46:4) – “as I regret that I made them” (Genesis 6:7). “I will carry” (Isaiah 46:4) Noah, as it is stated: “The Lord shut him in” (Genesis 7:16). “I will bear” (Isaiah 46:4), as it is stated: “The Lord descended to see the city and the tower” (Genesis 11:5). (God bore their sin, meaning that He did not destroy them as He had done to the generation of the Flood (Rabbi David Luria). ) “And I will rescue” (Isaiah 46:4) Abraham, as it is stated: The Lord “said to him: I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). Another matter: “I made” (Isaiah 46:4) Israel, as it is stated: “He made you and established you” (Deuteronomy 32:6). “I will carry” (Isaiah 46:4), as it is stated: “I carried you on the wings of eagles” (Exodus 19:4). “I will bear” (Isaiah 46:4) in the incident of the [Golden] Calf. “And I will rescue” (Isaiah 46:4), as it is stated: “The Lord said: I have forgiven in accordance with your word” (Numbers 14:20).
(Bamidbar 15:22) "And if you err and do not do all of these mitzvoth": Idolatry was in the category of all the mitzvoth for (unwitting transgression of) which the congregation (i.e., beth-din) brings a bullock (viz. Vayikra 4:14), and Scripture here removed it from its category (for special mention), that the congregation bring a bullock for a burnt-offering and a he-goat for a sin-offering, for which reason this section was stated. "And if you err and do not do all of these mitzvoth": Scripture here speaks of idolatry. You say idolatry, but perhaps (it speaks of his transgressing) all of the mitzvoth of the Torah. It is, therefore, (to negate this) written (Ibid. 24) "And it shall be, if by the eyes of the congregation it were done in error" — Scripture hereby singles out one mitzvah. And which is that? (the injunction against) idolatry. You say it is idolatry, but perhaps it is (any) one of all the mitzvoth stated in the Torah. It is, therefore, written "And if you err and do not do all of these mitzvoth": This comes to define "the one mitzvah." Just as one who transgresses all of the mitzvoth divests himself of the Yoke, and breaks the covenant, and perverts the Torah, so, he who transgresses one mitzvah does the same, as it is written (Devarim 17:2-3) "to destroy His covenant (— turning to the worship of other gods.") And "the covenant" is nothing other than Torah, as it is written (Ibid. 28:69) "These are the words of the covenant, etc." Rebbi says "all" is written here (Bamidbar 15:22), and "all" is written elsewhere, (Devarim 5:8) "all likenesses." Just as "all" there speaks of idolatry, so, "all" here. (Bamidbar, Ibid.) "which the L-rd spoke to Moses": Whence is it derived that one who acknowledges idolatry denies the ten commandments? It is written (here, in respect to idolatry) "which the L-rd spoke to Moses," and there, (in respect to the ten commandments, Shemot 20:1) "And G-d spoke all these words, saying." (Psalms 62:12) "One thing has G-d spoken; (two things ['I am the L-rd your G-d, etc.' and 'There shall not be unto you other gods, etc.'] have I heard.") (Jeremiah 23:29) "Is My word not like fire, says the L-rd (and like a hammer shattering rock?") Whence do I derive (the same, i.e., that one who acknowledges idolatry denies [not only what we heard from G-d,]) but also what Moses was commanded (and relayed to us)? From (Ibid. 23) "All that the L-rd commanded you by the hand of Moses." And whence do I derive (the same for) what was commanded to the forefathers? From (Ibid.) "from the day that the L-rd commanded." And from when did the L-rd begin to command? From Adam, viz. (Bereshit 2:15) "And the L-rd G-d commanded the man, etc." And whence do I derive (the same for) what was commanded to the prophets? From (Ibid.) "and onwards throughout your generations." We are hereby apprised that one who acknowledges idolatry denies the ten commandments, and what was commanded to Moses, and what was commanded to the forefathers, and what was commanded to the prophets. And one who denies idolatry acknowledges the entire Torah.
"and to serve Him": This is learning. — But perhaps it is service, literally. It is written (Bereshith 2:15) "And the L-rd G-d took the man and placed him in the Garden of Eden to serve it and to guard it." Now what "service" was there in the past, and what "guarding" was there in the past? We are hereby taught "serving" is learning, (in this instance, the "seven mitzvoth of the sons of Noach) and "guarding" is (the doing of) mitzvoth. And just as the (sacrificial) service of the altar is called "service," so, learning is called "service."
The two arms of man correspond to the emanations חסד and גבורה. The two legs correspond to the emanations נצח and הוד. The male reproductive organ within which all the forces of the body coalesce and form his seed and by means of which he unites with his wife, corresponds to the emanation מלכות. After the Torah had described the union of man and wife [i.e. man in the plural i.e. אותם, Ed.], it mentions that G–d blessed them (Genesis 1,28). He called their combined name אדם. Man had not become whole until joined by his wife as a separate entity. When this occurred Man's soul wore garments of distinction [i.e. the body. Ed.] Man's essence is his "interior," his body is merely his "clothing." This "clothing" was snow white, as if he were wearing clothing made of "light," i.e. כתנות אור. Man's body then could be described as illuminating both his soul and itself. This provided man with three different kinds of wholeness or "perfections." They are alluded to in the acronym מגן (usually understood as shield, protection). The three letters forming that acronym are the first letters of each of the words ממון, money, גוף, body, and נשמה, soul. This is what is meant when the beauty of Jacob is described by our sages as comparable to the beauty of Adam. The Torah refers to it when it describes the mental and physical state of Jacob/Israel shortly after his encounter with Samael. We read in Genesis 33,18: ויבא יעקב שלם, "Jacob arrived whole." We are told in Shabbat 33b, that the word "whole" comprised the three aspects we have mentioned as the perfection of Adam. The Talmud described one of the aspects in which Jacob was "whole,” שלם, as תורתו; this refers, of course, to the state of his נשמה, his soul, since it is Torah which illuminates our soul. Adam the whole was not deficient in any area that is part of life. He did not have any needs since he already found himself at home in גן עדן, in an ideal environment. His food was derived from the trees of גן עדן. He did not have to work for a living and was therefore free to directly devote all his time to the service of G–d. The Torah describes that Adam was placed in גן עדן in order לעבדה ולשמרו, was placed in such an undemanding environment in order to enable him to serve G–d without hindrance and impediment. Our sages interpret the word לעבדה as referring to the performance of positive commandments, whereas the word לשמרה refers to the care taken not to transgress negative commandments. Adam performed all six hundred and thirteen commandments in a theoretical, spiritual fashion. All of this is explained in Pardes Rimonim chapter הנשמה, and I have elaborated on this elsewhere (מסכת חולין item 104, new edition of של"ה השלם by Rabbi Meir Katz). Man unfortunately did not even manage to spend a single night in גן עדן before he sinned. (cf. Psalms 49,13). His "jewelry" was removed as a result of his seduction by the serpent. This brought in its wake that instead of wearing "garments" which illuminated his soul as well as his body, he had to wear garments made of the hide of flesh, i.e. animals which did not represent anything spiritual. Ever since, new generations of man are the product of the smelly drop of semen, i.e. semen which is polluted by the residual pollutant of the original serpent. Once Eve had become defiled through sexual union with the serpent, the defiled party had to leave the holy site, i.e. גן עדן, just as in the desert anyone who was ritually impure could not remain within the holy precincts of the מחנה שכינה, the camp hosting the Presence of G–d. The immediate result of this was the toil involved in securing his sustenance, his clothing and his shelter. This is what the Torah meant when it describes that G–d told Adam: "You will eat bread in the sweat of your brow" (Genesis 3,19). Because man was constructed from parts of nature, מטבע, he has a tendency to pursue money, matbei'a, as symbolized by the word מטבע. He uses this money, מטבע, to secure his needs.
Adam had been created and placed in Gan Eden in order לעבדה ולשמרה "to work and preserve it" (Genesis 2,15). The mystical dimension of the word לעבדה, is עבודה service of the Lord. He himself was meant to be the "service" or, as we expressed this later the "offering." He was a "living sacrifice." While alive in a body, he was supposed to be what the souls of the righteous are nowadays after they have left this earth and their bodies behind and when the archangel Michael offers their souls on the Celestial Altar. In an ideal world the attachment to G–d expressed by the word קרב would have existed during man's lifetime. Man is supposed to be close to this image of himself since man on this earth was created in the image of the אדם who sits on the "throne" in the Celestial Regions, the mystical dimension of אצילות. The domain of the אצילות is the domain from which unification with the אין סוף is possible. I have explained this process in my introduction to the chapter תולדות האדם.
Jacob and family experienced exile in all its forms and became so refined that a whole nation of 600,000 pure souls emerged. We have stated several times that these 600,000 souls correspond to the letters in the Torah, that Torah essentially represents Israel and that the Torah comprises the 70 "faces" in the Celestial Regions. Since Israel is called אדם, it was created in order to service and preserve the terrestrial part of the universe, to observe the Torah (Targum Yonathan on Genesis 2,16). Israel unfortunately aborted its mission by sinning during the episode of the golden calf. This is reflected in Psalms 82,7: אכן כאדם תמותון, alas, you shall die as man; (instead of living indefinitely just like the angels). David began to repair the damage caused by that aberration, but did not complete the repair. Only when the Messiah comes will the remainder of that damage be repaired.
And the shamefaced, which are its opposite, are for the Garden of Eden. For since the brazen-faced are for Geihinnom - from this thing, we learn that the place of the opposite of brazen-facedness, which is shamefacedness, is in its opposite, which is the Garden of Eden. For it is well known that there is quiet and tranquility there, in the Garden of Eden. And it is already known about the nature of shamefacedness, that it is not subject to action. Just the opposite, it is lacking action, as was explained above (Paragraph 4). And hence the place of the shamefaced is in the Garden of Eden. For it is called, Eden; and Eden [means] quiet, rest and tranquility. And this is also because of the trait of simplicity that the shamefaced have - which does not depart from balance; as opposed to one brazen-faced, who departs from balance with his brazenness. And that is why the Garden of Eden is appropriate for [the shamefaced], as it is a level of simplicity that is separated. And understand this. So it is hence appropriate that his place be in the Garden of Eden.
In this context, a phrase in Genesis 2 is decisive. Man was set in the Garden of Eden “to work it and take care of it” (Gen. 2:15). The two Hebrew verbs are significant. The first – le’avda – literally means “to serve it.” Man is not just a master but also a servant of nature. The second – leshamra – means “to guard it.” This is the verb used in later Torah legislation to describe the responsibilities of a guardian of property that does not belong to him. He must exercise vigilance in his protection and is liable for loss through negligence. This is perhaps the best short definition of man’s responsibility for nature as the Bible conceives it.
I believe that the patriarchs received the Torah from Shem who in turn had received it from Noach; Noach had received it from Chanoch who had received it from Adam himself. Adam, of course, had received the Torah from G'd. This is based on Job 28,27: "Then He saw and told, etc.,…and He said to Adam." Zohar 1,199 attributes the revelation of Torah laws to Adam as the basis of G'd instructing him how to work and preserve the גן עדן. I have explained this in connection with Genesis 2,15. At that time Adam (and the patriarchs subsequently) were only commanded seven laws on pain of death. These laws are the ones commonly known as the Noachide laws, those applicable to mankind as a whole. All the other commandments which G'd revealed to Adam had only one purpose, namely to enable man to accumulate reward if he observed them. If he failed to observe those laws he was not liable to punishment. This situation continued until G'd revealed Himself to the Jewish people at Mount Sinai.
AND THE ETERNAL G-D PLANTED A GARDEN ‘MIKEDEM’ (EASTWARD) IN EDEN. Rashi explained that “in the east of Eden He planted the garden.” But Onkelos translated mikedem to mean “previously,” [that is, before man was created]. And so have the Rabbis said in Bereshith Rabbah, (15:4.) and this is the correct explanation. The meaning of vayita (and He planted) is not that He brought the trees from another place and planted them here for it was from that place that He caused them to grow, just as it is said, And out of the ground the Eternal G-d caused to grow every tree. (Verse 9.) But the purport of the expression, and the Eternal G-d planted, is to state that it was the planting of the Eternal, (Isaiah 61:3.) for before He decreed upon the earth, Let the earth put forth grass, (Above, 1:11.) He had already decreed that in that place there be a garden, and He further said: “Here shall be this tree, and here that tree,” like the rows of planters. It was unlike the rest of the places on the earth concerning which He said, Let the earth put forth grass… and fruit-tree, (Above, 1:11.) and it then grew without order. Now concerning the trees of the garden of Eden He decreed that they grow branches and bear fruit forever, the root thereof was never to wax old in the earth, and the stock thereof was never to die in the ground. (See Job 14:8.) These trees were not to need any one to tend and prune them. For if they were in need of cultivation, who tended them after man was driven therefrom? This also is the meaning of the expression, And the Eternal G-d planted, that they were His plantings, the work of His hands, (See Isaiah 60:21.) and existing forever, even as it is said, Its leaf shall not wither, neither shall the fruit thereof fail … because the waters thereof issue out of the sanctuary. (Ezekiel 47:12.) If so, what then is the meaning of the verse: And He put him into the garden of Eden to cultivate it and to keep it? (Further, Verse 15.) He put him [man] there so that he should sow for himself wheat and all kinds of produce, and every herb bearing seed, and rows of spices, reaping and plucking and eating at his will. This also is the meaning of to cultivate it and to keep it (Further, Verse 15.) — to cultivate the ground of the garden by the rows he [man] would make there, for the part of the garden where the trees were was not to be cultivated. It is possible that [in the words le’ovdah uleshomrah — literally, to cultivate her and to keep her,] He refers to the garden in the feminine gender, just as in the verses: And as the garden causeth the things that are sown in her to spring forth; (Isaiah 61:11.) And plant gardens. (Jeremiah 29:5. Ganoth (gardens) is here in the feminine gender.) Our Rabbis noted this use of the feminine gender, saying in Bereshith Rabbah: (16:8.) “Le’ovdah uleshomrah (to cultivate her and to keep her) — these words refer to the sacrifices, as it is said, ‘Ta’avdun’ (Ye shall serve) G-d upon this mountain. (Exodus 3:12.) It is this which Scripture says, ‘Tishm’ru’ (Ye shall keep) to offer unto Me in its appointed season.” (Numbers 28:2.) The intent of the Rabbis in this interpretation is that plants and all living beings are in need of primary forces from which they derive the power of growth and that through the sacrifices there is an extension of the blessing to the higher powers. From them it flows to the plants of the garden of Eden, and from them it comes and exists in the world in the form of “rain of goodwill and blessing,” (Taanith 19a.) through which they will grow. This conforms to what the Rabbis have said: (Bereshith Rabbah 15:1.) “The trees of the Eternal have their fill, the cedars of Lebanon, which He hath planted. (Psalms 104:16.) Rabbi Chanina said: Their life shall have its fill; their waters shall have their fill; their plantings shall have their fill.” “Their life” refers to their higher foundations; “their waters” refer to His good treasure (Deuteronomy 28:12.) which brings down the rain; and “their plantings” refer to their force in heaven, just as the Rabbis have said: (Bereshith Rabbah 10:7. This text is also quoted above 1:11 (Notes 135-6).) “There is not a single blade of grass below that does not have a constellation in heaven that smites it and says to it, ‘Grow.’ It is this which Scripture says, Knowest thou the ordinances of the heavens? Canst thou establish ‘mishtara’ (the dominion thereof) in the earth — [mishtara being derived from the root] shoter (executive officer).”
[53] Speaking here of the man whom God moulded, it merely says that He “placed him in the garden.” Who then is it of whom it says later on “The Lord God took the man whom He had made, and placed him in the garden to till it and to guard it” (Gen. 2:15)? It would seem then that this is a different man, the one that was made after the image and archetype, so that two men are introduced into the garden, the one a moulded being, the other “after the image.”
[88]. “And the Lord God took the man whom He had made, and placed him in the garden to till and to guard it” (Gen. 2:15). “The man whom God made” differs, as I have said before, from the one that “was moulded”: for the one that was moulded is the more earthly mind, the one that was made the less material, having no part in perishable matter, endowed with a constitution of a purer and clearer kind.
It is somewhat startling to be told that the Man placed in the Garden in Gen. 2:15 is not the Man of Gen. 2:8, but the Man of Gen. 1:27. Only the latter can till and guard the virtues. The former sees them only to be driven from them. The one is “made,” the other is “moulded.” The Man of 2:8 has but facility in apprehending (as is signified by the words “placed in the Garden”). The Man of 2:15 has also persistence in doing (“to till it”), and tenacity in keeping (“to guard it”). (43–55.)
§ 300. Ex. 7:15. It is idle to guess what text or texts followed. Though Euphrates, except in Gen. 2:15, is only mentioned as a boundary, this and the other three rivers of that passage, as well as the “river of God” in Ps. 46, would serve his purpose. His point is that spiritually the “river of Egypt” alone is identified with mere speech. He seems in § 302 to ignore the fact that in §§ 238 f. he has identified all rivers with λόγος. Possibly the sequel went on to shew that in good rivers speech is reasonable speech which is inseparable from action.
Why God placed man in the Paradise with a twofold object, namely, that he might both till it and keep it, when the Paradise was in reality in need of no cultivation, because it was perfect in everything, as having been planted by God; nor, again, did it require a keeper, for who was there to ravage it? (Genesis 2:15).
Why God placed man in the Paradise with a twofold object, namely, that he might both till it and keep it, when the Paradise was in reality in need of no cultivation, because it was perfect in everything, as having been planted by God; nor, again, did it require a keeper, for who was there to ravage it? (Genesis 2:15). These are the two objects which a cultivation of the land must attain to and take care of, the cultivation of the land and the safe keeping of the things which are in it, otherwise it will be spoiled by laziness or else by devastation. But although the Paradise did not stand in need of these exertions, nevertheless it was proper that he who had the regulation and care of it committed to him, namely, the first man, should be as it were a sort of pattern and law to all workmen in future of everything which ought to be done by them. Moreover it was suitable that, though all the Paradise was full of everything, it should still leave the cultivator some grounds for care, and some means of displaying his industry; for instance, by digging around it, and tending it, and softening it, and digging trenches, and irrigating it by water; and it was needful to attend to its safety, although there was no one to lay it waste, because of the wild beasts, also more especially in respect of the air and water; as, for instance, when a drought prevailed, to irrigate it with a plenteous supply of water, and in moister weather to check the superabundance of moisture by directing the course of the streams in other directions.
Why did God place man whom he had created in the Paradise, but not that man who is after his own image? (Genesis 2:15).
Shemaya and Avatalyon received from them. Shemaya would say: Love work, hate power, and do not become too familiar with the authorities. Love work.” How so? This teaches us that a person should love work, and not hate work. For just as the Torah was given in a covenant, so work was given in a covenant, as it says (Exodus 20:10), “For six days you shall labor and do all your work, and the seventh day is the Sabbath of the Eternal your God.” Rabbi Akiva would say: Sometimes a person labors and escapes death, and sometimes a person does not labor and becomes liable for death from Heaven. How so? Say a person sat around all week and did no labor, and then on the eve of the Sabbath he had nothing to eat. But he had money that had been designated [to the Temple] in his house. So he took from this and ate, and thus became liable to death from Heaven. However, if he had labored on the building of the Temple, then even though they paid him in money designated for the Temple and he took that money and used it for food, he would still escape the death penalty. Rabbi Dostai would say: How do we know that if someone did no work all six days, he will end up doing work on the seventh? For, see, if he sat all the days of the week and did no work, and then on the eve of the Sabbath he had nothing to eat, he would then go out looking, and end up seized by conscription officers, who would grab him by the collar and force him to do on the Sabbath all the work that he did not do for six days. Rabbi Shimon ben Elazar would say: Even Adam did not taste anything until he worked, as it says (Genesis 2:15–16), “And God placed him in the garden, to work it and guard it”; and then [it says (verse 17)], “From every tree of the garden you may certainly eat.” Rabbi Tarfon would say: Even the Holy Blessed One did not rest His presence upon Israel until they had done work, as it says (Exodus 25:5), “Make Me a Sanctuary, and I will dwell among them.” Rabbi Yehudah ben Beteira would say: If someone who has no work to do, what should he do? If he has a dilapidated yard or field, he should go and work on them, as it says (Exodus 20:10), “Six days you shall labor and do all your work.” What do we learn from the phrase, “do all your work”? That even someone who has dilapidated yards or fields should work on them. Rabbi Yosei HaGalili would say: A person dies only because of idleness, as it says (Genesis 49:33), “And he expired [or: exhausted himself], and so was gathered to his people.” (It does not say that Jacob “died,” only that he was “gathered to his people.” Rabbi Yosei is reading that as a reward for “exhausting himself,” i.e., not being idle.) And see, if someone is pushed and falls over on his own craftwork and dies, we know his death was because of idleness. And if he was standing on the top of the roof, the top of a palace, or the top of any building, or at the edge of the river, and he fell and died, we know his death was because of idleness. All this we know to be true for men. And how do we know it is also true for women? For it says (Exodus 36:6), “Let no man or woman do any more work for the donations to the Sanctuary.” And how do we know it is true also for children? For it says (there), “So the people stopped bringing.” Rabbi Natan said: When Moses was carrying out the work of the Tabernacle, he did not want to take direction from the chiefs of Israel. So the chiefs of Israel sat there quietly and said: Perhaps now Moses will need our help. When they heard the announcement in the camp that said enough work had been done, they said: Alas, we have not participated at all in the work of the Tabernacle! So they got up and added a great thing by themselves, as it says (Exodus 35:27), “And the chiefs brought the shoham stones [for the breastplate of the high priest].”
The Gemara describes how after Rabbi Elazar concluded his prayer, he said the following additional prayer: May it be Your will, Lord our God, to cause to dwell in our lot love and brotherhood, peace and friendship. And may You make our borders rich in disciples and cause us to ultimately succeed, that we will have a good end and hope. And may You set our portion in the Garden of Eden, and may You establish for us a good companion and a good inclination in Your world. And may we rise early and find the aspiration of our hearts to fear Your name, and may the satisfaction of our souls come before You, i.e., may You hear our prayers that we may have spiritual contentment in this world for the best.
The Torah does command us to love the earth, though it doesn’t use the word love. We are commanded to protect the world and ensure its sustainability (see Bereshit 2:15). There are also various laws that protect the integrity of the natural world, found in these parashot in the book of Vayikra. Rabbi Sacks is suggesting that the reason this parasha contains both the commands about the environment as well as the commands to love the neighbour and the stranger is because they all deal with holiness. The message is that love is central to being holy, and central to the way we must relate to humans and nature.
Adonoy Elohim took the man, and put him in the Garden of Eden, to work it and to preserve it.
And the Lord God took the man, and made him dwell in the Garden of Eden; and set him to do service in the law, and to keep it.
And the Lord God took the man from the mountain of worship, where he had been created, and made him dwell in the garden of Eden, to do service in the law, and to keep its commandments.
| וַיְצַו֙ יְהֹוָ֣ה אֱלֹהִ֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃ | 16 | And God יהוה commanded the Human, saying, “Of every tree of the garden you are free to eat; |
And thus you should eat it: your loins girded, your shoes on your feet... and your staff in your hand, and you should eat it in haste... and that day will be a remembrance for you... seven days... One should pay attention to the reason for this mitzvah, why the eating should be hasty specifically. For wasn't the eating of the paschal lamb before midnight, and they couldn't leave their homes until the morning? We can consider further based on what is said in the Haggadah - "this matzah that we eat, what is it for? For there was not enough... as it is said... 'and also they had not prepared any provisions for the way' (Shemot 12:39)". And this reason still needs explanation. It's possible to explain according to what we said earlier, regarding the verse "from every tree of the garden you may eat, but from the tree of the knowledge of good and evil, you shall not eat..." (Bereishit 2:16) And our rabbis were devided on which tree Adam haRishon ate. One could have asked, how did Adam know which tree was the tree of knowledge of good and evil, if not for the fact that Hashem Yitbarach showed him it. And this isn't according to the sense of the verse, but it's possible to say that the principal of God's commandment is not to be drawn after his cravings to eat food, since it is delicious and good to look at. And the thorn in its lowliness, this only will be your food to sustain your body alone. Since God has not separated in Their eyes between that which is good to look at and that which is not - rather, one's eating should be to satiate themself so they can be established for their service of their Creator. And this is the statement of the verse "from every tree of the garden you may surely eat..." meaning, you are permitted to eat from all of them, just so long as there is no difference in your eyes between eating from this one because you crave it since it is delicious, or the thorn in its lowliness which is disgusting. This difference is forbidden to you, and this is "from the tree of knowledge of good and evil" you shall not eat - it wishes to say that you shouldn't distinguish in your eating between this which is tasty and the thorn which is evil in your eyes. And we can say that "the tree of knowledge" isn't a specific tree, but rather Adam was commanded equally regarding all of them not to distinguish between good and evil with regard to his appetites. And our rabbis of blessed memory were divided on which species he craved with a bodily craving. And for this reason our fathers went down to Egypt, to purify their material selves and to break their appetites by means of the yoke of subjugation, in order to right the sin of Adam haRishon. And for this, we are commanded to eat on Pesach bread of affliction, which is tasteless and without salt or preparation. This is for this intention: to teach that a person should not be drawn after human pleasures, which are illusory. And for this reason the matzah is called 'bread of affliction/poverty' - because the poor person isn't able to choose food that they crave or enjoy, and is forced to eat whatever comes to their hands even if it isn't delicious. So too with us: we eat matzah from dough with no seasonings. It would be the same to us if it were sweet, but there isn't sweetness - it's just to sustain ourselves to serve God and to sanctify ourselves by means of eating matzah for seven days. These correspond to seventy years, a lifespan, to show us that by means of from the need to cast away from opposite all worldly delights and from one's desires. [?] And this is alluded to in the statement "this matzah which we eat, why?... 'for they did not have enough... and they had also not prepared provisions...'". Meaning, we receive instruction from our ancestors who were on this level, that they were not drawn after their cravings to prepare flavourful and pleasant provisions. They ate at their exodus only cakes of matzah, without flavour. So we act according to their deeds. And the explanation of his words is, "this matzah that we eat", meaning, our intent when we eat matzah and say "this matzah which we eat, why?... 'for they did not have enough... and they had also not prepared provisions...'" is that we should intend that, just as our ancestors cast away their bodily cravings, so too we must trend [?] to act thus: by means of eating the matzah, we accustom ourselves to purify our material selves and to break the strength of this craving. And it is for this reason that Hashem Yitbarach commanded us to eat the paschal lamb "in haste" - it's known that even if the food is tasty, hasty eating won't allow one to derive pleasure in the same way as slower eating at a set table. To teach us again, as I have explained, that one should not eat to fulfil their cravings - only in order to sustain life in order to serve Hashem Yitbarach. And it finishes and says, "This day will be a remembrance for you" (Shemot 12:14) - meaning, you should remember this forever, why we're commanded to eat the paschal lamb in haste. For this is to break the strength of craving, and also "seven days matzot you shall eat" (ibid.) - that this should be on your heart forever.
And it appears to me that the root of the issue is this, that the Blessed Holy One of Blessing said "from all the trees of the garden you shall eat, yea, eat" (Genesis 2:16) - a hint to Torah, which is the tree of life, "eat" is an expression of hidden, the explanation is that this is learning for its own sake which is the root and the essence, as the Blessed Holy One of Blessing warned about, and at any instance, if you have not yet reached [the level of] Torah learning for its own sake, in any instance "you will eat", meaning, for your benefit [is] learning not for its own sake, and this is "you will eat": be present, and do not depart from My Torah. "And from the tree of good and bad you shall not eat from it" specifically, meaning, the physical things are in them - the mixture is also good, which are the holy sparks that are in every physical thing; "shall not eat from it", the explanation is that your intention should not be exclusively from the material and physical sides only, rather only from the spiritual side, in which the holy sparks are, from that you shall eat. "Because from the day you eat from it you shall surely die מות תמות" (Genesis 2:17) - mot tamut meaning, "die-mot" in the next world, the eternal life, and the expression "die - mot" is also hidden, a hint to the next world, the eternal life, [and] "die - tamut" in this world.
ויצו ה' אלוקים על האדם; “the Lord G-d issued a command to Adam, etc.” This is not to be considered as a test which G-d wanted to subject Adam to, seeing that He knows all that was, is, and will be. He commanded Adam not to eat from the tree in order to demonstrate to the angels who had appealed for G-d’s mercy on his behalf, that this Adam to whom they had looked with that much respect and almost awe, did not even have the power to resist the only temptation to which G-d had subjected him. Our sages in Sanhedrin 60 derive from this verse that G-d issued the seven universal commandments for mankind at this time. Each of them is hinted at in the words of this verse.
מכל עץ הגן אכל תאכל, “you are encouraged to eat of the fruit of every tree in the garden;” if that were literally so, we might think that man was allowed to eat also of the tree of life? You would be wrong. The tree of life did not present a challenge to Adam as he was as yet immortal, and could not understand the purpose of such a tree. Moreover, according to tradition, Adam spent an entire 3 hours of his life in that garden. (Compare Sanhedrin 38) If you were to say that during those three hours Adam had indeed eaten from the fruit of that tree, so how could death have been decreed for him after that? If that were so the tree of knowledge would have been misnamed and should have been named the “tree of death,” as its fruit brought about man’s mortality. Alternately, it is possible that eating from the tree of life would serve as an antidote for people who had eaten from the tree of knowledge. This would explain why G-d became concerned about Adam eating from the tree of life only after he had eaten from the tree of knowledge, Alternately, if he were to eat from the tree of life a second time, he might become immortal as a result. Another exegesis of the whole verse: The words: “you may surely eat from all the trees of the garden,” did not include eating from the tree of life, as G-d forbade eating from the tree in the middle of the garden (3,3 and 3,9) Onkelos also translates 2,9 that the tree of knowledge was located in the center of the garden; it may well be that both the tree of life and the tree of knowledge were in fact in the middle of the garden, the tree of knowledge surrounding the tree of life from all sides. This is why the warning had to be issued only concerning the tree of knowledge. As long as man had not eaten from that tree, the tree beyond had not even been a challenge. It was only after they had become aware of the difference between good and evil that eating from the tree of life had become of special interest. Anyone who is immortal by definition was not interested in eating from a tree of life which promised no more than what he already possessed. Seeing that the concept of sinning, i.e. deliberately disobeying G-d’s instruction, came into existence only after he had eaten from the tree of knowledge, the most that could have happened would have been that he had inadvertently eaten from the fruit of the tree of life, something that hardly qualified for a penalty. After having eaten from the tree of knowledge, eating from the tree of life became a deliberate sin, and would bring in its wake the appropriate punishment. It was therefore preferable for man to have eaten from the tree of knowledge to his having eaten from the tree of life, as the penalty for eating from the latter would have been harsher.
ויצו, a reference to establishing courts and judges to deal with disputes and violations of G-d’s commandments. The Torah refers to this again in Genesis 18,19 when explaining why G-d discusses the imminent destruction of the Sodomites with Avraham.
ה, a reference to G-d’s “honour,” i.e. a hint that blasphemers must be punished. (Compare Leviticus 24,16)
אלוקים, a hint not to practice paganism, as spelled out in Exodus 20,3, “you must not have other deities.”
על האדם, a hint forbidding the shedding of human blood, (murder). This has been spelled out in greater detail in Genesis 9,6.
לאמור, this is a hint not to commit incest and other forbidden forms of gratifying one’s libido. It is spelled out clearly in Jeremiah 3,1, where the prophet condemns legal maneuvers by “divorcing” a wife so she can legally sleep with another partner, all the while intending to take her back.
מכל עץ הגן, an allusion to not commit robbery, i.e. unless we have permission from the Creator to enjoy what He placed on earth for that person it is considered as if we had robbed Him.
אכל תאכל, a hint not to eat flesh from an animal that is still alive. During Avraham’s time G-d added another command (for his descendants only) circumcision of the males. During Yaakov’s lifetime another prohibition was added, (by him?) namely, not to eat the גיד הנשה, the thigh muscle near the hip. During the lifetime of Yaakov’ son Yehudah, the law for a surviving brother, under certain circumstances to marry the widow of his deceased brother, was added. This law is known as yibbum. The Israelites added the commandment to honour father and mother. This commandment preceded the Ten Commandments, and was apparently introduced as part of the commandments mentioned when the people were encamped around a place called marah where the bitter waters had been made sweet. (Exodus 15,25).
על האדם, the commandment applied not only to the first human being, but to all subsequent generations; this is implied in the prefix ה, as it would be unnecessary otherwise; after all there was as yet only one human being. Or, if the command applied only to this first human being, the Torah should have written: את האדם, instead of על האדם, an expression that includes the entire human species.
AND THE LORD GOD COMMANDED THE MAN. The verb tzivvah (command) with the preposition al (upon) implies a prohibition. We similarly read, I will also command (atzavveh) the clouds (al he-avim) That they rain no rain upon it (Is. 5:6).
ויצו השם אלוקים על האדם. The Lord G'd commanded Adam. The Torah added the word לאמור, to say, and repeated the word for "to eat," by saying אכול תאכל. The Torah also repeated that violating the command would result in death by saying: i.e. מות תמות, instead of merely תמות. The reason is 1) that Adam should command Eve not to eat from the tree of knowledge either; b) that the penalty would apply to her just as much as to Adam himself (who had heard the commandment from G'd directly). The repetition of these words also constitutes both a warning and a spelling out of the penalty, something that halachah demands when capital punishment is involved.
Another meaning of the repetition of the words מות תמות may be simply to give notice to Adam that should he eat from that tree he would cause his own mortality as well as the mortality of all those who would be descended from him in the future. This is, of course, what happened, and as a result we are all mortal until the day in the future when the pollution of the original serpent will have dissipated completely and G'd will banish death from earth (Isaiah 25,8).
ויצו ה' אלוקים על האדם לאמר מכל עץ הגן אכל תאכל , “the Lord G-d commanded Adam: “you may surely eat from every tree of the garden.” According to the plain meaning of the text, Adam was commanded two separate commandments here, a positive as well as a negative commandment. The positive commandment was spelled out in the words “you shall eat from all the trees of the garden.” The negative commandment was contained in the words ומעץ הדעת טוב ורע לא תאכל ממנו, ”but from the tree of knowledge of good and evil you must not eat” (verse 17). From an homiletical point of view these verses contain what are known as the seven Noachide laws, i.e. seven laws applicable to all mankind. [These seven commandments are enumerated in Sanhedrin 56]. They are: “the prohibition of idolatry, bloodshed (murder) incestuous sexual relations of certain categories; blasphemy; robbery; consumption of living tissue of an animal, and the institution of a judiciary to deal with violators of these commandments. These laws are alluded to in our text and are derived as follows: The word ויצו refers to idolatry as we have a verse in Hoseah 5,11 where the word צוis synonymous with idolatry, viz: כי הואיל הלך אחרי צו, “because he has gone after futility.” The word השם alludes to blasphemy; the Torah states in Leviticus 24,16 ונוקב שם ה' מות יומת, “and he who curses the name of the Lord shall be put to death.” The word אלוקים in our verse refers to the establishment of a judiciary system. The parallel verse in Exodus 22,27 says: אלוהים לא תקלל, “you shall not curse a judge.” The words על האדם, are an allusion to the prohibition of bloodshed, murder. The parallel verse is found in Genesis 9,6 שופך דם האדם באדם דמו ישפך, “he who spills the blood of a human being shall have his own blood spilled by a human being.” The word לאמר alludes to forbidden sexual relations. The inference is based on Jeremiah 3,1 לאמר הן ישלח איש את אשתו והלכה מאתו והיתה לאיש אחר הישוב אליה עוד הלא חנוף תחנף הארץ ההיא?, “to say: if a man divorces his wife, and she leaves him and marries another man, can he ever go back to her? Would not such land be defiled?” The words מכל עץ הגן אכל תאכל, “from every tree of the garden you shall surely eat,” is an allusion to the prohibition of robbery, i.e. man requires G-d’s express permission to partake of matters in this world. Finally, the words ומעץ הדעת טוב ורע לא תאכל ממנו, “but you must not eat from the tree of knowledge of good and evil” are an allusion not to eat a living animal’s tissue. The lesson derived from the words of our verse is: “from a certain object you must not eat part thereof.” So you see that the basic seven Noachide laws are all alluded to in some form or other in our two verses.
ויצו ה' אלוקים, the commandment mentioned here may either apply only to the specific fruit Adam was not to eat, or it is a dual commandment, the positive commandment being to eat the other fruit in order to keep healthy, and to shun the fruit of the tree of knowledge precisely for the same reason, as it would prove extremely harmful. G’d emphasised the importance of eating in order to keep alive and healthy by repeating and saying אכול תאכל, meaning: “be sure to eat!” Such repetitions are always used in the Torah when the Torah wants to underscore a point. A well known example is Deuteronomy 11,22 שמור תשמרון, where the Jewish people are warned insistently not to become guilty of violating the preceding commandments by ignoring them. A similar repetition is found a few verses earlier (11,13) when the performance is urged with the words שמוע תשמעו, “be sure to listen (and carry out).” Our sages (Bereshit Rabbah 15,6) claim that Adam had been commanded 6 commandments. This verse was written where it was to illustrate that chronologically, this was immediately after he had received these commandments. They said furthermore that the word ויצו referred to the prohibition to commit idolatry. This word has again been used to describe such a prohibition in Hoseah 5,11 כי הואיל הלך אחרי צו. “because he followed the path of idolatry.” The word Hashem in that verse refers to the law prohibiting cursing G’d by invoking His name. (compare Leviticus 24,16) The word אלוקים in the same verse refers to the need to deal with offenders of the law by legal means (compare Exodus 22,27) The words על האדם in our verse refer to the prohibition to shed human blood, something spelled out in greater detail in Genesis 9,6. The word לאמור alludes to illicit sexual relations including incest. The prophet Jeremiah 3,1 refers to widespread non-observance of this legislation even among the Jewish people. The seventh law was spelled out in detail, i.e. not to eat flesh while the animal from which it stems is still alive. This law was not applicable before Noach had thanked G’d for his deliverance, as all flesh had been forbidden as food until that time.
Mit diesem Verbote beginnt die Erziehung des Menschen für seinen sittlich hohen, göttlichen Beruf. Es ist der Anfang der Menschengeschichte und erleuchtet allen Folgegeschlechtern den Pfad, den sie zu wandeln haben. Es ist ein Verbot, und es ist kein sogenanntes Vernunftverbot, keine מצוה שכלית; vielmehr sprechen alle dem Menschen verliehenen Erkenntnismittel, Geschmack, Phantasie, Verstand, gegen dies Verbot, das der Mensch nimmer aus eigner Einsicht gefunden hätte, ja, für welches er, auch nachdem es ihm erteilt war, keinen anderen Grund als den absoluten Gotteswillen aufzufinden vermochte, es ist somit ein חוק in optima korma. Es ist ferner ein Speiseverbot, und es gelangte endlich demjenigen, der es beachten sollte, nur auf dem Wege mündlicher Überlieferung zum Bewusstsein. Adam war es gegeben und Eva, so wie die Nachkommen, hatten es zu befolgen. Also: מאכלות ,חוק ,מצות לא תעשה alle Seiten des künftigen jüdischen Gesetzes, an welchen nach ,תורה שבעל פה ,אסורות dem Ausdruck der Weisen יצר הרע und אומות העולם, der sinnliche Verstand und die nichtjüdische Welt von jeher Anstoss genommen, alle diese Seiten waren in dem Verbote vereinigt, welches Gott an den Anfang der Menschenentwicklung dahin gestellt, לדעת auf daß daran erkannt werde, was der Mensch gut heißen und was er als טוב ורע bös verwerfen solle. Als Bedingung aller Sittlichkeit ist damit die Unterwerfung unserer sinnlichen Natur unter den ausgesprochenen Gotteswillen dahin gestellt, eine Bedingung, die von der sittlich hohen Stellung und Bestimmung des Menschen unzertrennlich ist. Die sittliche Freiheit, dieses Grundpalladium der Menschengröße, ist selbst nicht denkbar ohne Fähigkeit zu sündigen, und die Sündenfähigkeit setzt unabweisbar voraus, daß das Schlechte einen Reiz für unsere Sinnlichkeit habe und das Gute ein Widerstreben in ihr finde. Sonst wäre die Wahl des Guten und das Meiden des Bösen auch beim Menschen nur instinktiv, und der Mensch wäre eben nicht Mensch. In dieser Meisterschaft über sinnliche Reize, in dieser Unterwerfung der sinnlichen Natur unter Gottes Willen ersteht der Mensch zum Menschen, und in dieser Übung liegt das erste Problem der Menschenerziehung, die eben mit diesem ersten Gebot von dem Erzieher der Menschheit ihren ersten Grundsatz erhielt. Noch heute steht bei jeder Anforderung des göttlichen Sittengesetzes ein jeder von uns wie das erste Menschenpaar am Baume dieser Erkenntnis und hat sich zu entscheiden, ob er der Stimme der leiblichen Sinnlichkeit, der Phantaste des sinnlichen Verstandes und der Weisheit des instinktiven Tierlebens — oder, seines höheren Berufes bewußt, der Stimme seines Gottes folgen wolle. Und auch heute ist keinem von uns diese Stimme Gottes unmittelbar, sondern ebenso nur durch Überlieferung offenbar, wie Gott sein erstes Gebot an den Menschen der Überlieferung anvertraute. Nach der Lehre der Weisen ruht der allgemeine Kodex des Sittengesetzes für die Menschheit, die sieben noachidischen Pflichten, ebenfalls auf göttlicher Offenbarung, die ר׳ יוחנן (Sanhedrin 56b) sofort in diesem ersten Musterverbote angedeutet findet: ויצו אלו הדינין ,דיזו ברכת השם ,אלקי׳ זו עבודה זרה, על האדם, זו שפיכת דמים ,לאמר זו גלוי עריות ,מכל עץ הגן ולא גזל ,אכל תאכל ולא אבר מן החי. Eine näher eingehende Betrachtung dieses ersten göttlichen Gesetzausspruches dürfte vielleicht diese Erläuterung 1־׳ יוחנן׳s nicht so fern liegend erkennen lassen und zeigen, wie in der Tat in diesem ersten Mustergebote bereits das ganze noachidische Sittengesetz in seinen Grundzügen angedeutet liegen dürfte.
צוה .דינין - ויצו haben wir bereits in seiner Verwandtschaft mit צבא und צוה in der Bedeutung "auf einen Posten stellen" erkannt. So sehen die Weisen auch überall in צווי nicht bloß ein einfaches Gebieten, sondern זירוז מיד ולדורות, sondern ein Anspornen zum Eifer für die Erfüllung des Gebotenen in der Gegenwart und in aller Zukunft. (ספרי נשא). Es liegt somit in צווי nicht nur die Verpflichtung zur Selbsterfüllung des Gebotenen, sondern die Aufgabe, darüber zu wachen, daß es überhaupt erfüllt werde. Der erste Gesetzempfänger war somit zugleich zum Gesetzwächter bestellt, und so jeder Mensch; das ist aber nichts anderes als die erste noachidische Verpflichtung: דינין, die Rechtspflege, die Sorge für die Erfüllung des Sittengesetzes im Reiche der Menschen überhaupt. (In Parenthese sei bemerkt, wie hierdurch der Staat eine viel tiefere sittliche Bedeutung erhält, als durch irgend welche Fiktion eines aus Not oder Klugheit hervorgegangenen contrat social).
ברכת ד׳ - ד׳. Das Gesetz für den Menschen ist ihm im Namen ד׳, im Namen der mit dem Menschen in besonderer Beziehung stehenden, ihn zu seinem sittlichen Heile erziehenden Gottesliebe gegeben. Auf dem Bewusstsein und der ungetrübten Heilighaltung dieser besonderen Beziehung des Menschen zu Gott ruht aber das ganze PflichtBewusstsein des Menschen, und mit der Ankündigung der Menschenpflicht kraft dieses Gottesnamens ist somit auch sofort die Verpflichtung zur Heilighaltung dieses Namens, das Verbot der Gotteslästerung gegeben: ברכת ד׳.
ע"ז — אלק׳. Indem aber sofort ד׳ als אלקים, der Gesetzgeber der Menschen als derjenige zu begreifen gegeben ist, der auch die alle übrigen Wesen beherrschenden Gesetze und Anordnungen gegeben und festgestellt, dem somit auch alle übrigen Wesen gehorchen und — in welcher Kraft- und Machtfülle sie auch erscheinen — nur als Geschöpfe und Diener unterstehen, ist damit zugleich die Vergötterung irgend eines anderen Wesens verneint und verboten: ע"ז.
צוה .שפיכת דמים - על הארם ist nicht häufig mit על konstruiert. Gewöhnlich bezieht sich dann dieses על nicht auf die Person, der, sondern auf den Gegenstand, hinsichtlich dessen ihr ein Gebot erteilt wird. So ועל פעל ידי תצוני ,ויצו עליו פרעה אנשים. Wo es sich auf die Person bezieht, welcher ein Gebot gegeben wird, wie כי מרדכי צוה עליה und ja auch hier, da ist es, wie schon längst bemerkt, in der Regel ein Verbot. Es hat dies jedoch auch Ausnahmen, wie והן אצוה על חגב לאכול Chron. II. 7,13. Diese Eigentümlichkeit scheint darin zu liegen, daß, wenn על sich auf die Person bezieht, welcher ein Befehl erteilt wird, dann diese Person selbst zugleich der Gegenstand wird, hinsichtlich dessen ihr eine Verpflichtung erteilt wird. Sie wird verpflichtet, über sich selbst zu wachen, daß sie das Verbotene nicht übe. Es ist dies derselbe Begriff des השמר, der Selbstüberwachung, unter welcher Form immer ein Verbot austritt. Indem somit auch hier der Mensch zugleich der Gegenstand ist, über den und die Persönlichkeit, welcher das Gesetz gegeben wird, indem dieses zugleich Beschränkung seiner Willkür im leiblichen Genuss ist, somit selbst der eigene Leib und sogar schon hinsichtlich der Stoffe, die er ihm zuführen möchte, seiner Willkür entzogen ist, so ist damit sofort der Schluss gegeben: wenn selbst mein eigener Leib nicht mein, sondern Gottes Eigentum ist, und ich Ihm selbst für den kleinsten Stoff verantwortlich bin, den ich ihm zu seiner Ergänzung zuführe, geschweige, daß dann der ganze Leib eines andern Menschen und mein eigener Gottes heiliges Eigentum und meiner zerstörenden Willkür entzogen bleiben muß: שפיכת רמים.
לאמר .גלוי עריות - לאמר beim Gesetze ist überall die Aufgabe, den genauen Inhalt weiter zu tradieren. S. Sifra 1, 6. Gott gab also dem Menschen sein Gebot, es weiter zu tradieren von Geschlecht zu Geschlecht. Dies ist aber nur möglich, wenn die jungen Menschen Vater und Mutter finden, die ihnen das Gesetz überliefern und sie für daßelbe erziehen. Darum auch die Weisen auf die Frage, warum Gott sich Israel zu Trägern seines Gesetzes erwählt hat, in allererster Linie immer die Antwort haben, weil ihr Familienleben in geschlechtlicher Sittenreinheit erblüht sei, und auf die wiederholten Zählungen des Volkes למשפחותם לבית אבותם hinweisen. Die Forterhaltung des göttlichen Gesetzes setzt somit geschlechtlich reine Familien voraus, und לאמר verbietet: גלוי עריות.
ולא מן הגול - מכל עץ הגן, nur von dem für ihn eingefriedigten Garten sollte der Mensch essen, aber nicht מן הגזל.
אכל) ,אכל תאכל ,ולא אבר מן חחי - אכל תאכל wie schon oben bemerkt כלה mit vorgesetztem א) was wir genießen soll אכילה sein, es soll der zu verzehrende Stoff fähig sein, sich mit unserer Persönlichkeit zu vereinigen, Teil der göttlichen Hülle des göttlichen Geistes zu werden. Darum sofort: ולא אבר מן החי; es kann wohl בשר בהמה zu בשר assimilieren. Es נפש אדם mit נפש בהמה erhoben werden, nimmer aber kann sich אדם muß erst durch Tötung die נפש בהמה vom בשר entfernt sein, ehe der Tierleib in den Menschenleib aufgehen darf, darum: אכל תאכל und nicht אבר מן החי. (Siehe תוספי Sanhedrin 56b ד׳ה אכל תאכל).
מכל עץ הגן, depending on which tree’s fruit was in season. Each season required nutrients appropriate to the prevailing climate, and the fruit ripening during the various seasons would provide man with these nutrients. The prophet Ezekiel 74,12 expresses this thought in the words לחדשיו יבכר “in its appropriate month it will yield new fruit.”
The Lord God commanded the man, saying: From every tree of the garden you may eat, and from them you shall draw your sustenance.
מכל עץ הגן אכל תאכל. “You may eat from all the trees of the garden.” Bereshit Rabbah 16,6 sees in these words a warning not to eat even a minute amount of live tissue from any animal. This seems hard to understand in view of meat having remained forbidden to man until after the deluge. (Genesis 9,3-4) Rabbeinu Nissim explains that the prohibition to eat meat concerned only the killing of an animal in order to eat its meat. The meat of animals which died of natural causes had not been forbidden at all. Living tissue, even if it had fallen off the animal, was prohibited, however.
There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant." Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry. The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life. Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path. This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."
In our Parshah, Moses presents a threefold picture of the moral platform of the Jewish people, parallel to what emerged at creation. Then we had three stages. 1) Adam as he had been in Eden before the sin. 2) Adam after the sin, when he hid from G'd, having absorbed sin into his system. 3) Adam's quest for forgiveness for 130 years after having heard the penalty that had been decreed. Our Parshah begins at that point. "You are standing today upright in the presence of the Lord your G'd.” Just as Adam had stood upright in Paradise, so the Jewish people had their hour of being able to stand upright before the Lord. All man had to do at that time was to bridge the natural gap between him and G'd, since he did contain matter that came from that part of creation most remote from the pure Spirit. However, when under the guidance of "your elders, your judges, your tribal heads," the attainment of closeness to G'd would seem assured. The message is that leadership can accomplish for the nation, what virtues accomplish for the individual in this context. In this context, the word "head" refers to the intellectual leadership; "elders" refers to leadership by those who no longer allow their yetzer hara, evil urge to dominate them. "Police" refers to the ability to retain one's composure even when under provocation. (The task of the police is to maintain discipline) Moses goes on to say "every Jewish man". He means that anyone who is guided by the four principles we have listed, qualifies for the title "a Jewish man." There were also present all those that had not yet matured, i.e. "your children, your wives, your strangers;" the latter are on the threshold of attaining their perfection and are all "marching" along with the covenant of G'd. (Deut 29, 9-11)
(1) Since Noach became a founder of mankind, similar to Adam, he is first introduced as a descendant of his ancestors. Once he has been chosen to be the sole survivor, he is again introduced, this time as the forefather of all subsequent human beings. "He walked with G-d" means that he incorporated all the virtues that indicate that man has been created in the image of G-d. His righteousness was not confined to matters of money etc., but encompassed all parts of his personality. The difference between Abraham and Noach lay in the fact that the circumcision enabled Abraham to become tamim, perfect, and to walk "before" G-d. The names of the sons are repeated since they reflect not only the fact that Noach had sired them, but their respective characters are hinted at in their names. These sons, after all, became the founders of three distinctly different lifestyles and outlooks amongst mankind. (2) The fact is that corruption of mankind translates into corruption of the laws of nature through the influence of man's actions on the universe. The statement in the Torah then underlines this connection of the upheaval in the world with the behaviour of its inhabitants. (3) Noach, who acted properly and maintained his part of universal harmony, deserved to be saved on that account. Water which is held in check constantly through Divine decree, ensuring that it stays within its bounds, is released from such constraints as it is a midah keneged midah, tit for tat, kind of punishment. Man's lack of restraint brings about the release of the waters from all the restraints they had been under. (3) The covenant that G-d "maintains" then is that the waters will not cause damage to him who has acted in harmony with the laws of the universe. "Enter the ark!" G-d has to give detailed instructions to assure Noach that essentially all species would survive, else Noach's own survival would lose most of its meaning, and at the end of the deluge he would be faced with a universe that could no longer regenerate itself. Secondly, he had to make provisions for an extended stay in the ark. (4) Man's punishment can either be viewed as a natural event, not as retribution, since as we have stated, conduct contrary to the harmony inherent in the universe will result in upheavals; or it was retribution. When one fumigates a house, having exhausted other means of ridding oneself of vermin, one's prime purpose is to keep the house in good shape. Here, too, G-d was fumigating His universe, so to speak, in order to get rid of the harmful leeches inhabiting it. Since there was no good reason to save these people, they fell victim to the need to cleanse the earth. Since earth had been created, all sins committed by man were punishable by death; only when the Jewish people accepted Torah at Sinai did they receive laws, the transgression of some of which carried a lighter sentence. Mankind had therefore been doomed, no special warning had been called for. "Noach made the ark." In spite of the tremendous inconvenience incurred, plus the fact that Noach could hardly have had in mind to build an ark large enough to accomodate representatives of all creatures, he carried out all G-d’s instructions without question or hesitation. He entered the ark before the deluge, mipney hamabul, on account of the deluge which was to occur. The forthcoming event was as vivid before his mental eye as if it had already occurred. The repetition of "on that day, Noach entered the ark" in verse 13, indicates merely that though the ark had already served as his residence, he did not know the precise date on which the deluge would start. Now that it had started, he stayed inside, and G-d closed the door from the outside. (5) The dates given emphasize that G-d waited out the one hundred and twenty years that He had given man to repent and reverse his course.
Midrash Tanchuma on Parshat Nasso as well as on Parshat Pekudey quotes Rabbi Shimon ben Nachman as saying that at the time G-d created the universe, He wished to have a place of abode on earth, just as He has a place of abode in Heaven. He created man, commanded him "from every tree in the garden you may eat, but from the tree of knowledge of good and evil you must not eat" (Genesis 2,16). Man violated this commandment. G-d said, "I wanted an abode on earth, but man did not even observe the one commandment I gave him." Thereupon, G-d removed His presence to the lowest of the Heavens. When the generation of Enosh began to worship idols (see chapter 4,26), "then man began to call by the name of G-d," He withdrew to the third heaven, having moved to the second Heaven when Cain slew his brother. During the generation of the deluge, G-d moved to the fourth Heaven, and when the tower of Babel was built, He moved to the fifth Heaven. G-d continued withdrawing further and further from earth till at the destruction of Sodom, He had already moved to the sixth Heaven. When Amrafel and his companions waged war in the world, subjugating nations, G-d withdrew to the seventh and last heaven. According to Psalm 94,16, this was the time G-d exclaimed, "Who will arise on My behalf against the doers of evil, who will stand up for Me against the perpetrators of sin?" What did G-d do? He "folded" all the preceding generations together and let Abraham arise, whose deeds prompted G-d to descend from the seventh Heaven back to the sixth. When Isaac offered himself as a sacrifice on the altar, G-d descended from the sixth Heaven to the fifth. When Jacob arose, He descended from the fifth to the fourth level, and when Levi arose He descended to the third level. The lifestyles of Amram and Kehot were such that G-d descended to the second and first level successively. With the advent of Moses, G-d was able to return to earth since we read, "The Lord descended on Mount Sinai" (Exodus 19,18). In Song of Songs, this thought is expressed in the words, "I have come to the garden of My bride" (Song of Songs 5,1).
Now mark our reply, which was as follows:—“You appear to have studied the matter superficially, and nevertheless you imagine that you can understand a book which has been the guide of past and present generations, when you for a moment withdraw from your lusts and appetites, and glance over its contents as if you were reading a historical work or some poetical composition. Collect your thoughts and examine the matter carefully, for it is not to be understood as you at first sight think, but as you will find after due deliberation; namely, the intellect which was granted to man as the highest endowment, was bestowed on him before his disobedience. With reference to this gift the Bible states that “man was created in the form and likeness of God.” On account of this gift of intellect man was addressed by God, and received His commandments, as it is said: “And the Lord God commanded Adam” (Gen. 2:16)—for no commandments are given to the brute creation or to those who are devoid of understanding. Through the intellect man distinguishes between the true and the false. This faculty Adam possessed perfectly and completely. The right and the wrong are terms employed in the science of apparent truths (morals), not in that of necessary truths, as, e.g., it is not correct to say, in reference to the proposition “the heavens are spherical,” it is “good” or to declare the assertion that “the earth is flat” to be “bad”: but we say of the one it is true, of the other it is false. Similarly our language expresses the idea of true and false by the terms emet and sheker, of the morally right and the morally wrong, by tob and ra’. Thus it is the function of the intellect to discriminate between the true and the false—a distinction which is applicable to all objects of intellectual perception. When Adam was yet in a state of innocence, and was guided solely by reflection and reason—on account of which it is said: “Thou hast made him (man) little lower than the angels” (Ps. 8:6)—he was not at all able to follow or to understand the principles of apparent truths; the most manifest impropriety, viz., to appear in a state of nudity, was nothing unbecoming according to his idea: he could not comprehend why it should be so. After man’s disobedience, however, when he began to give way to desires which had their source in his imagination and to the gratification of his bodily appetites, as it is said, “And the wife saw that the tree was good for food and delightful to the eyes” (Gen. 3:6), he was punished by the loss of part of that intellectual faculty which he had previously possessed. He therefore transgressed a command with which he had been charged on the score of his reason; and having obtained a knowledge of the apparent truths, he was wholly absorbed in the study of what is proper and what improper. Then he fully understood the magnitude of the loss he had sustained, what he had forfeited, and in what situation he was thereby placed. Hence we read, “And ye shall be like elohim, knowing good and evil,” and not “knowing” or “discerning the true and the false”: while in necessary truths we can only apply the words “true and false,” not “good and evil.” Further observe the passage, “And the eyes of both were opened, and they knew they were naked” (Gen. 3:7): it is not said, “And the eyes of both were opened, and they saw”; for what the man had seen previously and what he saw after this circumstance was precisely the same: there had been no blindness which was now removed, but he received a new faculty whereby he found things wrong which previously he had not regarded as wrong.
73. The Rabbi: Let us rather assume two other possibilities. Either they employ secret methods of interpretation which we are unable to discern, and which were handed down to them, together with the method of the 'Thirteen Rules of Interpretation,' or they use Biblical verses as a kind of fulcrum of interpretation in a method called Asmakhtā, and make them a sort of hall mark of tradition. An instance is given in the following verse: 'And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat' (Genesis 2:16 sq.). It forms the basis of the 'seven Noahide laws' in the following manner: ['He] commanded' refers to jurisdiction. 'The Lord' refers to prohibition of blasphemy. 'God' refers to prohibition of idolatry. 'The man' refers to prohibition of murder. 'Saying' refers to prohibition of incest. 'Of every tree of the garden,' prohibition of rape. 'Thou mayest surely eat,' a prohibition of flesh from the living animal. There is a wide difference between these injunctions and the verse. The people, however, accepted these seven laws as tradition, connecting them with the verse as aid to memory. It is also possible that they applied both methods of interpreting verses, or others which are now lost to us. Considering the well-known wisdom, piety, zeal, and number of the Sages which excludes a common plan, it is our duty to follow them. If we feel any doubt, it is not due to their words, but to our own intelligence. This also applies to the Tōrāh and its contents. We must ascribe the defective understanding of it to ourselves. As to the Agādās, many serve as basis and introduction for explanations and inunctions. For instance: the saying, 'When the Lord descended to Egypt,' etc. is designed to confirm the belief that the delivery from Egypt was a deliberate act of God, and not an accident, nor achieved with the assistance of human plotting, spirits, stars, and angels, jinn, or any other fanciful creation of the mind. It was done by God's providence alone. Statements of this kind are introduced by the word kibejākhōl, which means: If this could be so and so, it would be so and so. Although this is not to be found in the Talmud, but only in a few other works, it is to be so understood wherever it is found. This is also the meaning of the words of Micaiah, when he said to Ahab: I saw the Lord sitting on his throne . . . host of heaven. And the Lord said, who shall persuade Ahab. . . . And there came forth a spirit,' etc. (I Kings 22:19 sqq.) As a matter of fact all that he intended conveying was: Behold, the Lord has put a lying spirit in the mouth of all these prophets. Verses of this kind serve as a fulcrum and induction, rendering a subject eloquent, apposite, and showing that it is based on truth. To the same category belong tales of visions of spirits, a matter which is not strange in such pious men. Some of the visions they saw were the consequence of their lofty thoughts and pure minds, others were really apparent, as was the case with those seen by the prophets. Such is the nature of the Bāth Qōl, often heard during the time of the second Temple, and regarded as ranking next to prophecy and the Divine voice. Do not consider strange what R. Ishmael said: 'I heard a voice cooing like a dove, etc.' For the histories of Moses and Elijah prove that such a thing is possible, and when a true account is given, it must be accepted as such. In a similar sense we must take the words: 'Woe unto me that I have destroyed my house' (Genesis 6:6), which is of the same character as: 'And it repented the Lord, . . . and it grieved Him at His heart.' Other Rabbinic sayings are parables employed to express mysterious teachings which were not to be made public. For they are of no use to the masses, and were only handed over to a few select persons for research and investigation, if a proper person suitable--one in an age, or in several--could be found. Other sayings appear senseless on the face of them, but that they have their meaning, becomes apparent after but a little reflection. The following is an instance: Seven things were created prior to the world: Paradise, the Tōrāh, the just, Israel, the throne of glory, Jerusalem, and the Messiah, the son of David.' This is similar to the saying of some philosophers: 'The primary thought includes the final deed.' It was the object of divine wisdom in the creation of the world to create the Tōrāh, which was the essence of wisdom, and whose bearers are the just, among whom stands the throne of glory and the truly righteous, who are the most select, viz. Israel, and the proper place for them was Jerusalem, and only the best of men, viz. the Messiah, son of David, could be associated with them, and they all entered Paradise. Figuratively speaking, one must assume that they were created prior to the world. Seemingly against common sense is also the saying: Ten things were created in the twilight, viz. the opening of the earth, the opening of the spring, the mouth of the she ass, etc., as otherwise the Tōrāh were out of harmony with nature. Nature claims to pursue its regular course, whilst the Tōrāh claims to alter this regular course. The solution is that ordinary natural phenomena are altered within natural limits, since they had been primarily fixed by the divine will, and clearly laid down from the six days of creation. I will not deny, O King of the Khazars, that there are matters in the Talmud of which I am unable to give thee a satisfactory explanation, nor even bring them in connexion with the whole. These things stand in the Talmud through the conscientiousness of the disciples, who followed the principle that 'even the commonplace talk of the Sages requires study.' They took care to reproduce only that which they had heard from their teachers, striving at the same time to understand everything they had heard from their masters. In this they went so far as to render it in the same words, although they may not have grasped its meaning. In this case they said: 'Thus have we been taught and have heard.' Occasionally the teacher concealed from his pupils the reasons which prompted him to make certain statements. But the matter came down to us in this form, and we think little of it, because we do not know its purport. For the whole of this relates to topics which do not touch on lawful or unlawful matters. Let us not therefore trouble about it, and the book will lose nothing if we consider the points discussed here.
10. The Rabbi: It runs parallel with the history of creation. The words: 'He who covereth Himself with light' (Psalms 104:2), correspond to 'Let there be light, and there was light' (Genesis 1:3). The words: 'He stretcheth out the heavens like a carpet' run parallel to 'Let there be a firmament'; the words: 'He who layette the beams' to 'the water above the firmament' (Psalms 104:3). He then describes the atmospheric phenomena, clouds, winds, fires, lightnings, and thunder, which all stand under God's guidance, as it is written: 'For by them judgeth He the people' (Job 36:31). In the psalm this is described in the words: 'He who maketh the clouds His chariot, who walketh upon the wings of the winds, who maketh the winds His messengers, and His ministers a flaming fire' (Psalms 104:3-4). This means that He dispatches them whither and on what errand He desires. Thus far the phenomena of the atmosphere. The psalm, then, passes on to 'let the waters . . . be gathered . . . and the dry land appear' (Psalms 104:9), which is parallel to: 'He founded the earth on its bases.' According to its nature water would close up above the earth, covering it completely, hills and dales, like a garment, as the psalm hath it: 'With the flood, as with a robe, Thou coveredst it; waters stand above the mountains.' Divine Providence, however, obviated its natural inclination, and sent it down to the ocean's deep, to let animals arise and God's wisdom appear. The words: 'At Thy rebuke they flee,' describe the retirement of the water in the seas and underneath the earth. The same condition is alluded to in the words: 'To Him that spread out the earth above the water' (Psalms 136:6), a sentence which seemingly contradicts the other: 'With the flood as with a robe Thou coveredst it,' the latter corresponding to the nature of the water, whilst the former describes God's wisdom and omnipotence. Then the psalm continues: 'Thou didst appoint a bound, that they might not pass over, nor turn again to cover the earth' (Psalms 104:9). All this is intended for the benefit of mankind. By means of certain clever works and dykes man keeps off the floods of rivers, utilising only so much water as is required for mills and irrigation. The psalm now says: 'He sends forth springs into the valleys' (Psalms 104:10), that they should 'give drink to every beast of the plain' (Psalms 104:11), as soon as the wild beasts were created. The words: 'Upon them dwell the birds of the heaven' (Psalms 104:12) refer to the creation of the birds. The psalm, then, passes on to 'Let the earth bring forth' (Genesis 1:11) in the words: 'To the mountains He gives drink from His upper chambers' (Psalms 104:13). This is only another expression for: 'But there went up a mist from the earth' (Genesis 2:16) likewise for the benefit of Adam and his posterity. The psalm says: 'He causes grass to spring up for the cattle' (Psalms 104:14), lest the grass be despised, since it is of service for the domestic animals, oxen, sheep, and horses. This is described in the words: 'Service of man,' (ibid.), viz. agriculture, by means of which he produces corn for himself, as is expressed in the words: 'To bring forth bread from the earth.' This is parallel to the verse: 'Behold, I have given you every herb bearing seed, viz. the corn for man, and the chaff for the rest of creatures' (Genesis 1:29), as it is said: 'And to every beast of the earth, and to every fowl of the heaven . . . every green herb for meat' (Genesis 1:30). The psalm then mentions the three foods gained from the soil, viz. corn, wine and oil, which are comprised in the term leḥem, and their usages as follows: 'Wine which gladdens man's heart, to make his face shine more than oil,' 'and bread,'--viz. the loaf--sustains man's heart' (Psalms 104:15). Then he mentions the importance of rain for the trees in the words: 'The trees of the Lord have their fill' (Psalms 104:16). These high trees have a use for some animals, as is expressed in the words: 'Wherein the birds make their nests' (Psalms 104:17), just as the high mountains serve other animals, viz. 'The high mountains are for the wild goats, the crags a refuge for the coneys.' Thus far the description of the dry land. The psalm then discusses the Biblical words: 'Let there be lights' as follows: 'The moon He made to measure time,' (Psalms 104:19). After this is mentioned the utility of the night which is not the work of accident, but of intention. There is no trifling in His work, nor even in the accidental consequences of the same. The night is but the time of the absence of sunlight, yet instituted for a purpose. This is expressed in the words: 'Thou makest darkness, and it is night' (Psalms 104:20). This is followed by the description of beasts dangerous to man, which go forth at night and hide by day, whilst man and domestic animals sleep at night and walk abroad during the day. 'Man goes forth to his work and to his labour until the evening' (Psalms 104:23). Having thus included all terrestrial animals in the discussion of the rivers and heavenly lights, and having also mentioned man, there only remain the animals which live in water, the life of which is very little known to us, because Divine Wisdom lavished on them is not so manifest to us as in the former. Speaking of the wisdom which is visible, the psalmist breaks out in praise and says: 'How manifold are Thy works, O Lord!' (Psalms 104:24). He then resumes the subject of the ocean and what is therein, concluding with the words: 'Let the glory of the Lord endure for ever; let the Lord rejoice in His works' (Psalms 104:31). This is a rendering of the words: 'And God saw everything that He had made, and behold it was very good' (Genesis 1:31). At the same time it is an allusion to the seventh day in the words: 'He rested,' 'He blessed,' 'He sanctified,' because it marked the completion of the works of nature, which had a time limit, and placed man on a par with angels, which, being spirits, are above natural impulses, and not bound by time in their works. Intellect can, as we see, picture heaven and earth in one moment. This is the world of celestial life and bliss where the soul finds ease at the moment when it reaches it. The Sabbath is, therefore, called 'a taste of the world to come.'--Let us now resume the discussion on the opinion held by philosophers that the elements having entered various combinations relative to the variety of climes, atmosphere, and constellations, received a variety of forms from the Giver of forms. All minerals are, therefore, but the sum total of the specific powers and faculties. Others assert that the powers and qualities of minerals are the product of combination only, and consequently do not require forms of divine origin. The latter are only necessary for plants and animals to which a soul is attributed. The finer this mixture is, the nobler is the form proper for it in which the divine wisdom manifests itself in a higher degree. It becomes a plant which is possessed of some feeling and perception, penetrates the earth, and derives nourishment from good, moist soil and sweet water, avoiding the contrast. Thus it grows, until it comes to a stand-still, having given life to another like it and produced seed. This seed, then, according to a wisdom implanted in it, pursues a similar course. Philosophers call this nature, or rather powers which guard the preservation of the species, since the essence of the individual cannot be preserved, it being composed of various component parts. A thing which possesses these powers of growth, propagation and nourishment, is devoid of the power of motion, and is, in the opinion of philosophers, guided by nature. As a matter of fact, it is God who controls it in a certain condition. Call this condition what thou wilt, nature, soul, power, or angel. If the mixture is still finer, and fit to be impressed by the divine wisdom, it is favoured with a higher form than the bare physical power. It is able to bring its food from a distance, and is possessed of organs subject to it, which cannot move except by its desire. It has more control over its parts than the plant with which the wind plays, which cannot ward off damage, nor obtain what is useful to it. The animal has limbs to move about from place to place. The form allotted to it above its physical life is called soul. The souls vary greatly according to the preponderance of one or the other of the four elements. The wisdom of Providence has also constituted each living being for the benefit of the whole world. We may not be aware of the use of most of them, any more than we know of the use of ships' implements, and consider them therefore useless, whilst the master and builder of the ship knows it. We would not know the purpose of many of our bones and other organs if they lay detached before us, and so we are in ignorance of the purpose of every bone and limb, although we use it, and are convinced that if we lacked one, our actions would be impaired, and we could not do without it. All atoms of the world are known to, and mustered by, their Creator, and nothing can be added to it, nor anything taken away from it. It is necessary that souls should differ from each other, and that the organs of each soul should be suitable to it. For this reason He endowed the lion with organs for seizing its prey, such as teeth and claws, in addition to courage; but to the hart He gave the means of flight as compensation for its timidity. Every soul instinctively uses its faculties according to their nature, but nature does not reach perfection in any part of animal life, and consequently has no desire to obtain a form higher than the living soul. This, however, is possible in man, in whom it strives for a higher form. The Divine Influence grudges nothing. It bestows on him a higher form, called material or passive intellect. Men differ from each other, because most of them are physically of different constitutions, and the intellect follows the latter. If his gall be yellowish, he is quick and alert; if blackish, he is quiet and sedate. The temperament follows the mixture of humours. If an individual is found of evenly balanced humour, which controls his contrasting dispositions (like the two scales of a balance in the hand of the person who weighs and regulates them by adding or subtracting at his will), such a person possesses without doubt a heart which is free from strong passions. He covets a degree of divine character above his own. He is perplexed, not knowing which inclination should have preponderance. He does not give way either to anger, or to lust, or to any other passion, but controls himself, and seeks divine inspiration to walk the right path. This is the person on whom the divine and prophetic spirit is poured out, if he is fit for prophecy, but if he stands below that degree, he is only endowed with inspiration. In the latter case he is a pious man, but no prophet. There is no niggardliness with God, who allows every one his due. Philosophers call the giver of this degree Active Intellect, and regard it as an angel below God. If a man's intellect is in conjunction with the former, this is called his paradise and lasting life.
“Command [tzav] the children of Israel” – anywhere that command [tzav] is stated, the command is immediately at the time of the action and is practiced throughout the generations. Rabbi Yehuda ben Beteira says: Command [tzivui] is everywhere nothing other than exhortation, as it is stated: “Command Joshua and encourage him [and exhort him]” (Deuteronomy 3:28). According to our approach we learned that one encourages only the encouraged and one exhorts only the exhorted. Rabbi Shimon ben Yoḥai says: Command, everywhere, involves monetary loss, (Monetary loss means that fulfilling the commandment requires spending money.) as it is stated: “Command the children of Israel and they shall take to you pure olive oil” (Leviticus 24:2); “command the children of Israel and they shall send out”; “command the children of Israel and they shall give to the Levites” (Numbers 35:2); “command the children of Israel and say to them: My offering” (Numbers 28:2). Command, everywhere, always involves monetary loss, except for one. Which is that? “Command the children of Israel and say to them that you are coming to the land, Canaan” (Numbers 34:2), which addresses the matter of the division of the land. Rabbi [Yehuda HaNasi] says: Command, everywhere, is nothing other than admonition, as it is stated: “God commanded the man…but of the tree of knowledge of good and evil [you shall not eat]” (Genesis 2:16–17).
“The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16). “The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16). “God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1). (One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her.) “From every tree of the garden you may eat” – He commanded him regarding theft. (God informed Adam that all the trees were permitted to him only because they were not someone else’s private property.) The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’ (“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice.) Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.” (Elohim can mean either “judges” or “God.”) From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]” (This can be translated: “When it is food, you may eat it.”) – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption? It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal. “But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17). “You shall die [mot tamut]” – death for Adam, death for Eve; (The double expression mot tamut alludes to two deaths.) death for him, death for his descendants.
“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9). “The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh] have you become like this? Yesterday (Previously. It cannot mean “yesterday” literally, because Adam did not yet exist on the previous day.) you were loyal to My will, but now to the will of the serpent. Yesterday you extended from one end of the world to the other end, but now you fit “among the trees of the garden”? Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who violated the covenant” (Hosea 6:7) – they were like Adam the first man. (Who violated God’s command.) They were like Adam the first man, whom I put into the Garden of Eden and commanded him, but he violated the command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How could it be [eikha]?’ (Its spelling is identical to ayeka.) I put him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated: “Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of Eden” (Genesis 3:23). And I sentenced him to expulsion, as it is stated: “He expelled the man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated: “The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is written. So it was with His descendants: I brought them into the Land of Israel, I commanded them and they violated the command, I sentenced them to banishment and expulsion, and I lamented over them: Eikha. I brought them into the Land of Israel, as it is stated: “I brought you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall command the children of Israel” (Exodus 27:20). And they violated the command, as it is stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1). And I sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15). And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations 1:1).
“The Lord God made for Adam and for his wife garments of hide [or], (With an ayin.) and clothed them” (Genesis 3:21). In Rabbi Meir’s Torah, they found that “garments of or” (With an alef, meaning light.) was written. These are the garments of Adam the first man, that were similar to the common rue, (A yellow plant. A variant reading has לפנס, “to a torch.”) broad at the bottom and narrow at the top. Rabbi Yitzḥak Ravya says: They were as smooth as a fingernail and as pretty as jewels. Rabbi Yitzḥak said: It was like the thin linen garments that come from Beit She’an. [And they were called] garments of hide because they adhered to the skin. Rabbi Elazar said: Goat hides. Rabbi Aivu said: Garments that cover the skin. Rabbi Yehoshua ben Levi said: Hare hides. Rabbi Yosei bar Ḥanina said: Hides with their wool. Rabbi Shimon ben Lakish said: Radiant hides. And the firstborn sons would use them. (For religious rites, which was their purview, until they were replaced by the Levites.) Rabbi Shmuel bar Naḥman said: They were camel wool and hare wool. [And they were called] “garments of hide” because they were garments that come from hide. Rabbi Levi said: The Torah teaches you proper conduct: Eat according to your means, wear clothing that is less than your means, and dwell in a place that is more than your means. Eat according to your means – “From every tree of the garden you may eat” (Genesis 2:16). Wear clothing that is less than your means –“The Lord God made for Adam and for his wife [garments of hide].” (The whole world belongs to God, and He could have made them garments of precious linen or silk.) And dwell in a place that is more than your means – as two people resided in the entire world.
“The word of the Lord came to Abram in a vision, saying” – it (Prophecy.) is referred to by ten expressions: a prophecy, a vision, (See Psalms 89:20.) preaching, (See Ezekiel 21:2.) speaking, (See II Samuel 23:2.) saying, (See Exodus 4:22.) a command, (See Genesis 2:16.) a burden, (See Malachi 1:1.) a parable, (See Isaiah 14:4.) a metaphor, (See Proverbs 1:6.) an enigma. (See Numbers 12:8.) Which is the harshest of them all? Rabbi Eliezer said: Vision, as it is stated: “A harsh vision was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speaking, as it is stated: “The man, lord of the land, spoke harshly with us” (Genesis 42:30). The Rabbis said: Burden, as is its plain sense: “Like an onerous burden, they are too heavy for me” (Psalms 38:5). Abram’s potency [of prophecy] was great, as God spoke to him with both speaking [dibur] and vision, as it is stated: “The word [devar] of the Lord came to Abram in a vision.”
“You shall know this day and restore to your heart that the Lord, He is the God in Heaven above and upon earth below; there is no other” (Deuteronomy 4:39) “Then, Moses designated three cities beyond the Jordan toward the rising sun” (Deuteronomy 4:41). “Then, Moses designated” – halakha: Regarding how many matters was Adam the first man commanded? So the Sages taught: Adam the first man was commanded regarding six matters: Regarding idol worship, regarding profaning the Name, regarding judges, regarding bloodshed, regarding illicit relations, and regarding robbery. Rabbi [Yehuda HaNasi] said: All of them are [alluded to] in one verse, as it is stated: “The Lord God commanded the man, [saying: From every tree of the garden you may eat]” (Genesis 2:16). “Commanded [vaytzav]” – this is idol worship, as it is stated: “[Ephraim is exploited…] because he willingly followed an order [tzav]” (Hosea 5:11). (Ephraim followed the orders of the prophets of idols, or Yerovam, and they worshipped idols. ) “The Lord” – this is profaning the Name, as it is stated: “And one who blasphemes the name of the Lord [shall be put to death]” (Leviticus 24:16). “God [Elohim]” – this is the judges, as it is stated: “The statement of both parties shall come to the judges [elohim]” (Exodus 22:8). “The man” – this is bloodshed, as it is stated: “One who sheds the blood of man, [by man shall his blood be shed]” (Genesis 9:6). “Saying” – these are illicit relations, as it is stated: “Saying, behold, if a man sent his wife away…[but you acted licentiously]” (Jeremiah 3:1). “From every tree of the garden you may eat” – but not from what has been obtained through robbery (Adam was permitted to eat only from the trees of the Garden, implying that if he were to eat from anything else, that would be considered stealing (Maharzu). ) – [God thereby] commanded him regarding robbery. For all of them there is forgiveness, except for bloodshed, as it is stated: “One who sheds the blood of man, by man shall his blood be shed.” Rabbi Levi said: But there are many men who killed, and died in their beds. They answered him: What is “by man shall his blood be shed”? When all people will come [back to life] in the future, at that time, his blood will be shed. They said: There was an incident involving two brothers, one of whom killed the other. What did their mother do? She took a cup and filled it with [her son’s] blood and placed it in a tower. She would enter each day and find that blood effervescent. One time, she entered, looked at it, and found that it had settled. At that moment, she knew that her other son had been killed, to realize what is stated: “One who sheds the blood of man, by man shall his blood be shed” (Genesis 9:6).
Rav Naḥman began: “Oh, Ariel, Ariel” (Isaiah 29:1) – lion, mighty lion. (He understands the term Ariel to mean mighty lion [ari el].) “The city where David encamped” (Isaiah 29:1) – the city in which David encamped, a city in which no one other than David encamped, (The city became the everlasting capital city of the Davidic kingdom.) the city that David made his royal fortress. “Add year to year, festivals [ḥagim] will come around [yinkofu]” (Isaiah 29:1) – a year began and a year departed, but they did not ascend on the pilgrimage festivals. The roads were growing thorn bushes [higim]. That is what is written: “Ḥagim yinkofu.” (Ḥagim yinkofu is expounded to mean that travelers would have to remove the thorns [yinkofu higim].) “I will distress Ariel” (Isaiah 29:2) – Rabbi Nisa of Caesarea said: From here, that it had been a place of contentment for Israel. “There will be mourning and moaning” (Isaiah 29:2) – mortification upon mortification. “It will be for Me like Ariel” (Isaiah 29:2) – the second destruction will be like the first destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Rabbi Pinḥas began: “If after these you will not heed Me…” (Leviticus 26:18). Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: The Holy One blessed be He does not bring punishment upon Israel until He first warns them. That is what is written: “If after these.” Rabbi Yehoshua says: So Israel would not say: The blows have ceased; He has no others to bring upon us, the verse states: “If after these [ad],” if there are more [od] of these, He has other [punishments] and more like these to bring [upon you]. “I will punish you further, seven ways for your sins” (Leviticus 26:18) – You violated seven transgressions before Me; come and accept upon yourselves seven punishments. You violated seven transgressions before Me, so Jeremiah comes to recite lamentations over you which are seven alphabetic [acrostics], eikha. (The book of Lamentations contains three alphabetical acrostics, in chapters 1,2, and 4, each beginning with the word eikha. Additionally, chapter 3 contains a triple alphabetical acrostic. Chapter 5 is not written in an acrostic, but since it has twenty-two verses, which are the number of letters in the Hebrew alphabet, the midrash refers to this too as alphabetical in the sense that it corresponds to the number of letters in the alphabet (Matnot Kehuna).)
Rabbi Abbahu began: “But they, like men [ke’adam], have violated the covenant” (Hosea 6:7) – this is Adam the first man. The Holy One blessed be He said: I brought Adam the first man into the Garden of Eden, I commanded him, and he violated My command. I sentenced him to banishment and expulsion, and I lamented him with eikha. I brought him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). I commanded him, as it is stated: “The Lord God commanded the man saying.… [but from the tree of knowledge of good and evil you shall not eat]” (Genesis 2:16–17). He violated My command, as it is stated: “Have [you eaten] from the tree from which I commanded you [not to eat?]” (Genesis 3:11). I sentenced him to banishment, as it is stated: “He banished the man” (Genesis 3:24). I sentenced him to expulsion, as it is stated: “The Lord [God] sent him from the Garden of Eden” (Genesis 3:23). I lamented him with eikha, as it is stated: “He said to him: Where are you [ayeka]” (Genesis 3:9); it is written eikha. (Ayeka and eikha are each spelled alef, yod, kaf, heh. Thus, it is as though God used the word eikha, how, regarding Adam, as if to say: How did this come to be, just as the first word of Lamentations is how [eikha].) His descendants, too, I brought into the Land of Israel, as it is stated: “I brought you into a fruitful land” (Jeremiah 2:7). I commanded them, as it is stated: “Command the children of Israel” (Leviticus 24:2). They violated My command, as it is stated: “All Israel has violated your Torah” (Daniel 9:11). I sentenced them to banishment, as it is stated: “From My house I will banish them” (Hosea 9:15). I sentenced them to expulsion, as it is stated: “Send them from My presence and let them go” (Jeremiah 15:1). I lamented them with: “How does…sit solitary?” (Lamentations 1:1).
(Fol. 56) Our Rabbis were taught: Seven commandments were given to Noahides (human race) and they are: Concerning [civil] courts, blasphemy, idolatry, adultery, bloodshed, robbery, and that they must not eat of the member of a body while the animal is still alive." R. Chanina b. Gamaliel says: "Also of the blood of an animal is still alive." R. Chidka says: "Also of impotency." R. Simon says: "Also of sorcery." R. Jose says: "Of all that is written in the chapter of sorcery (Deut. 18, 9, 22) a Noahide is commanded to obsreve." R. Juda says: "Adam was commanded as to idolatry only, as it is said (Gen. 2, 16) And the Lord commanded the man; i.e., the Lord commanded him concerning the law of God." R. Juda b. Bathyra said: "Also as to blasphemy." And there are some others who say also concerning civil courts.
Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [ something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] for a long time, and has returned to be as it was. (Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7.) This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high. (Cf. PR 5:5; PRK 1:1; Numb. R. 13:2.) Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment. (Tanh., Exod. 11:6.) The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had removed his Divine Presence to the first firmament.] Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING BY THE NAME OF THE LORD, he removed his presence from the second to the third . The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed. (Above, Gen. 4:8.) Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. Jacob arose, he descended from the fifth to the fourth. Levi arose, whose works were comely, he descended from the fourth to the third. Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third to the second. Amram arose, he brought him down from the second to the first firmament. Moses arose, he brought down the Divine Presence . When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased for a long time, and has returned as it was.
(Gen. 11:1:) NOW THE WHOLE EARTH HAD ONE LANGUAGE AND THE SAME WORDS. Let our master instruct us: In regard to a house in which one establishes an 'eruv, is it correct that there must be an 'eruv or not? (Tanh., Gen. 2:16; see ‘Eruv. 49a.) R. Jacob bar Aha had questioned R. Abbahu. (Cf. y‘Eruv. 6:7 (24d).) He said to him: The Bet Shammay say one is necessary, while the Bet Hillel say it is not necessary; and a ruling (halakhah) is according to the Bet Hillel. (‘Eruv. 13b.) R. Joshua ben Levi said: (y‘Eruv. 3:2 (20d); 7:9(24cd).) They only instituted the 'eruv of courtyards to foster ways of peace. In what way? A woman sends her child to her acquaintance (whom she dislikes for the 'eruv of courtyards). When she (the acquaintance) kisses and embraces him, his mother says: Indeed she does love me; so let my heart be with her. Thus it turns out that they make peace because of the 'eruv. The Holy One said: I put peace in my world, but these wicked ones arose to put in dissension. And where is it shown that they took issue with the Holy One? From what they have read on the matter (in Gen. 11:1): NOW THE WHOLE EARTH HAD ONE LANGUAGE AND THE SAME WORDS. But the generation of the dispersion also arose and revolted against the Holy One when they sought to ascend to the firmament. They said: He has no right to choose the upper regions for himself. (Gen. R. 38:6.) They began to utter blasphemous words. {Thus it is stated:} [And where is it shown? From what we have read on the matter:] NOW THE WHOLE EARTH HAD ONE LANGUAGE….
Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean? (Tanh., Lev. 3:8.) Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic). (Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.”) He was unable to remain obedient to the command for a single day. How < did his disobedience happen >? (Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?”) R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation. (PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11.) In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them! (Gen. R. 21:7; cf. Lev. R. 25:2.) One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE < OF GOOD AND EVIL, YOU MAY NOT EAT OF IT >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]
(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Rav says, “Every place where it is stated, ‘So it came to pass (wayehi),’ [is referring to] something new”; but R. Simeon says, “Every place where it says, ‘So it came to pass (wayehi)’ [is referring to] something which existed, has ceased [to exist] for a long time, and has returned to be as it was. (Numb. R. 12:6; PR 5:7.) This text is related (to Cant. 5:1), “When I come to my garden, my sister bride.” R. Samuel bar Nahman said, “When the Holy One, blessed be He, created the world, He longed to have an abode below just as He had on high. (Cf. PR 5:5; PRK 1:1; Numb. R. 13:2.) Having created Adam, He commanded and said to him (in Gen. 2:16–17), ‘You may freely eat of any tree in the garden; But as for the tree of the knowledge of good and evil, you may not eat of it.’ Then he transgressed against his commandment. (Tanh., Exod. 11:6.) The Holy One, blessed be He, said this to him, ‘This is what I longed for, that just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One, blessed be He, removed His Divine Presence [up] to the first firmament. Where is it shown? Where it is stated (in Gen. 3:8), “Then they heard the voice of the Lord God moving about in the garden.” [Now when they transgressed His commandment, He had [only] removed His divine presence to the first firmament.] [When] Cain arose and killed Abel, He immediately removed His Divine Presence from the first firmament to the second firmament…. The Holy One, blessed be He, said, ‘I created seven firmaments, and up to now there are wicked ones [still] arising upon [the world].’ What did He do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One, blessed be He, immediately descended from the seventh firmament to the sixth. [When] Isaac arose and stretched out his neck upon the altar, He descended from the sixth firmament to the fifth…. [When] Moses arose, he brought down [the Divine Presence] to earth, as stated (in Exod 19:20), ‘And the Lord came down onto Mount Sinai.’” And [so] it is written (in Cant. 5:1), “When I come to my garden, my sister bride.” When? When the Tabernacle was set up.
The ḤETH in חף אנכי clean am I (Job 33:9) is small. Seven commandments were given before the giving of the Torah, and they are all included in the verse And the LORD Elohim commanded the man, saying: Of every tree of the garden you may freely eat (Genesis 2:17)
All seven days was the Holy One, praised be He, speaking with Moses at the thornbush, (R. Eliyahu from Vilna explains that the statement "all seven days" is based on a simple computation of the three "three days ago" mentioned in the verse. Meir Ayin notes that this statement is quoted in Yalqut Shemot 152.) as it is written: "And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue." (Exodus 4:10). "Heretofore" is three days, and three [times] "neither, nor, nor," and the day on which He was speaking, in all seven days. And this section was [at the time of] Passover, and they fix it on the 15th of Nissan. (R. Eliyahu from Vilna explains that this follows from his commentary on the preceding chapter, that the ten plagues took a full year from the time Moses was first sent to Pharaoh. He also notes that in a different midrashic source (Exodus Rabbah 9(12)) it is stated that the duration of each plague was one month; hence, there would not have been time to accommodate the entire sequence of ten plagues in half a year. R. Jacob Emdin notes that he already explained this in chapter 3. Meir Ayin notes that the statement "and they fix it on the 15th of Nissan" is not found in the Yalqut. ) And in that same time the next year, the Children of Israel went out from Egypt. Also on the 15th of Nisan was our father Abraham spoken to at the Covenant Between the Pieces, (R. Eliyahu from Vilna notes that the Covenant Between the Pieces and the Exodus both happened on the same calendar date, Nisan 15, "exactly on that day." (Ex. 12:41). Meir Ayin notes that this tradition is found in Tanhuma Buber, Beshallah 9.) on the 15th of Nisan the angels came to our forefather Abraham to announce to him [the birth of Isaac], and in that same Section of the year following was Isaac born, (This is in accordance with Genesis 18:14: "At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son." Meir Ayin notes that Tanhuma, Pequdei 11, places the birth of Isaac on Nisan 1.) as it is written "At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son" (Genesis 18:14), and on the 15th of Nisan the Children of Israel went out from Egypt, as it is written "And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt" (Exodus 12:41), [that is] one term for all [of these events]. On the 14th [of Nisan] the Children of Israel slaughtered their Passover offerings in Egypt, and on the fifth day [after that] was the last festival day of Passover. (R. Eliyahu from Vilna notes that according to Seder Olam, Passover started on a Friday. This is also the opinion of Rashi and Tosaphot (Sabbath 87b). R. Jacob Emdin notes that in Megillah 8a it is reported that the Rabbis disagree about the date of the Exodus. In the opinion of R. Yose, it was on a Friday and in the opinion of R. Yehuda, it was on a Tuesday. According to all Babylonian sources, the giving of the Torah was on a Sabbath, and the day of the giving of the Torah is the holiday of Shavuot, which is 50 days after Passover. Hence, in Babylonian tradition Passover started on a Friday. R. Jacob Emdin explains that the 14th of Nisan, the day of slaughtering the Paschal lamb, was a Thursday, and that the Children of Israel left Egypt the next morning, Friday the 15th. He adds that it is explicitly stated in the Bible that they travelled day and night; hence, it is reasonable to assume that the places mentioned in the Biblical narrative are places of rest, one per day. The argument for placing the Exodus on a Friday is that according to Jewish tradition, Pentecost was on a Sabbath, as derived from Ex. 13:3: "Remember this day, in which ye came out of Egypt" and Ex. 20:8: "Remember the sabbath day, to keep it holy." By applying the principle "Scripture does not come to hide but to explain," one sees that since Ex. 13:3 was spoken on the 15th of Nisan, also Ex. 20:8 refers to a Sabbath. Since the giving of the Torah was 50 days after the Exodus, the Exodus must have been on a Friday. R. Jacob Emdin notes that according to the Babylonian Talmud (Shabbat 8a) the Children of Israel left Rameses, the first station of their journey to the Red Sea, on a Sabbath, since Scripture does not specifically state that they travelled for seven days. However, Meir Ayin notes that the text here reflects the opinion of the Babylonian Talmud, Sabbath 8a, that "the 14th [of Nisan] the Children of Israel slaughtered their Passover offerings in Egypt," while in the Yalqut it says "on the 14th day the Children of Israel slaughtered their Passover offerings in Egypt and the day was Wednesday." ) And in that night the firstborn [of Egypt] were stricken. From the day after Passover, (R. Eliyahu from Vilna explains that the term "Passover" here refers to the ritual of slaughtering the Paschal lamb on the afternoon of the 14th of Nisan.) which was a Friday, they travelled from Rameses, as it is written: "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children" (Exodus 12:37), and it is written "And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments" (Numbers 33:3-4). (The verse states explicitly that the Children of Israel left Egypt on the day after the slaughtering of the Passover sacrifice. R. Eliyahu from Vilna notes that according to Seder Olam, the Children of Israel traveled day and night, resting only one day at each of the places mentioned in the Exodus narrative. R. Jacob Emdin notes that there is a disagreement in the Talmud (Shabbat 8a) regarding the day on which the Children of Israel left Rameses. According to Rab, it was on a Friday, while according to Shmuel, it was on a Sunday. The former opinion is adopted by Rashi, the latter by Tosafot. ) From Rameses they traveled to Succoth, and from Succoth to Etham, and from Etham to Pi-hahiroth, in all three days. (The implication is that the places mentioned in the list of Num. 33 are resting places for the Israelites.) On the fourth day, "And it was told the king of Egypt that the people fled" (Exodus 14:5). (The news that the Children of Israel had left their assigned place of residence reached Pharaoh on the day following their arrival at Pi-hahiroth.) On the fifth and the sixth, "And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon" (Exodus 14:9). (R. Eliyahu from Vilna notes that this disagrees with Rashi, who thinks that Pi-hahiroth was close to Egypt, just two days away from the last place where Pharaoh resided. The implication of Seder Olam is that there were at least five days between Pharaoh's residence and Pi-hahiroth.) In the evening of the seventh day, they went down to the sea, as it is written "And the cloud and darkness [were there, but it gave] light by night [to them]" (Exodus 14:20). (The implication here is that the sea split during the night, and the Egyptians were drowned the next morning.) In the morning, Israel went up from the sea, and Egypt sank, and in that hour the Children of Israel said the song, as it is written "Then sang Moses and the children of Israel this song unto the Lord" (Exodus 15:1). (R. Eliyahu from Vilna explains that since Iyyar 1 was a Sabbath, it follows that Nisan 14, the day on which the Children of Israel slaughtered the Passover sacrifice in Egypt, was a Thursday. The statement that the Israelites sang the song of the sea on the last festival day of Passover disagrees with the Midrash (Exodus Rabbah 23(11), Mechilta Beshallah 4, Shirata 3) that Moses and the Children of Israel said the song on the seventh day after the crossing of the Red Sea, when Miriam and the women sang and danced with timbrels. Guggenheimer explains that according to R. Yehoshua in the Mekhilta, Exodus 15:1, the Children of Israel sang on the holiday of the last day of Passover but Miriam and the women sang and danced on Sabbath, the seventh day after the crossing.) And the day was Thursday, and it was the last festival day of Passover. From the Red Sea they traveled to Marah, as it is written "And they came to Marah" (Exodus 15:23). And it says "And he made for them a statute and an ordinance, and there he proved them" (Exodus 15:25). (Meir Ayin notes that this is explained in Sanhedrin 56b, Yalqut Beshallah 117, and the Mekhilta.) There were given to the Children of Israel ten commandments; of them, seven were already commanded to the Children of Noah, as it is written: "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat" (Genesis 2:16). (R. Eliyahu from Vilna explains that "commanded" here refers to the giving of laws. Meir Ayin cites Sanhedrin 56b. R. Jacob Emdin notes that this is explained in Sanhedrin 56b.) "Commanded" - these are the judgments, (The detailed argument for deriving the seven Noahide commandments from Gen. 2:16-17 is given in the Babylonian Talmud, Sanhedrin 56b, in the name of R. Yohanan. R. Eliyahu from Vilna notes that in some manuscripts of Seder Olam and the Talmud, the wording of the arguments is almost identical. He explains that in Yerushalmi sources, the six commandments given to Adam are: recognition of God, prohibition of idolatry, prohibition of murder, prohibition of adultery, prohibition of robbery, and establishment of courts. The prohibition of eating limbs of a live animal was added for Noah, since before the Flood only vegetarian food was permitted. In Genesis Rabbah, R. Jacob of Kfar Hanin notes that the verse Gen. 2:17 also contains a hint to the future prohibition of eating limbs of a live animal. Guggenheimer notes that the detailed derivation of the seven Noahide laws from Gen. 2:16-17 presented here is based on the hermeneutic principle of "gezerah shavah" ("equal decree"), that all words of God in the Pentateuch have the same meaning. He explains that the verse Gen. 2:16 only serves as mnemonic device, since all seven laws are explicitly stated elsewhere in Genesis: the prohibition of incest and adultery in 2:24 and the prohibition of murder in 9:6. He also explains that the term "law" ("dinim") in the text refers to the specific laws mentioned in Ex. 21-23, while the term "ordinance" ("hukim") refers to ritual laws.) and so it says "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him" (Genesis 18:19). And it is written "[to do] justice and judgment." (R. Eliyahu from Vilna explains that the term "judgment" refers to the appointment of courts. He notes that constitutional safeguards regarding the testimony of relatives, the composition of the court, and the right of appeal were only added at Marah, and before that they were not applicable to gentiles.) "The Lord" this is the blasphemy of the [Divine] Name, as it is written "And he that blasphemeth the name of the Lord, he shall surely be put to death" (Leviticus 24:16). "God" - this is idolatry, (R. Eliyahu from Vilna explains that the term "God" here refers to the prohibition of worshipping any deity besides God.) as it is written: "Thou shalt have no other gods before me" (Exodus 20:3). "The man"- this is bloodshed, (R. Eliyahu from Vilna explains that the term "man" (Adam) here refers to the prohibition of murder.) as it is written: "Whoso sheddeth man's blood, by man shall his blood be shed" (Genesis 9:6). "Saying"- this is adultery, (R. Eliyahu from Vilna notes that in some manuscripts one finds a tradition that the prohibition of adultery was derived from the verse (Ex. 20:14): "Thou shalt not commit adultery." In his opinion, this is a later addition, probably taken from Leviticus Rabbah 23. He notes that the Talmud (Yevamot 11:12) understands the prohibition of adultery to be derived from the verse (Gen. 2:24): "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." Guggenheimer explains that "saying" refers to adultery by gezerah shavah from the verse in Jeremiah: "Saying, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord." (Jeremiah 3:1). Since there are no divorces for non-Jews, the verse in Jeremiah cannot apply to gentiles and therefore must be taken as symbolic. R. Jacob Emdin notes that this is explained in Sanhedrin 56b.) as it is written "Saying, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord" (Jeremiah 3:1). "Of every tree of the garden" this is robbery, as it is written: "or anything else about which one swore falsely, that person shall repay the principal amount and add a fifth part to it." (Leviticus 5:24). And R. Hiyya taught: "[produce] that is guarded on the roof is forbidden because of [the laws of] robbery, and [produce] that is not guarded on the roof is permitted because of [the laws of] robbery." "Thou mayest freely eat" - this is [the prohibition of eating] a limb from a live animal, (R. Eliyahu from Vilna notes that this is based on Genesis 9:4: "But flesh with the life thereof, which is the blood thereof, shall ye not eat.") as it is written: "But flesh with the life thereof, which is the blood thereof, shall ye not eat." (Genesis 9:4). The Children of Israel added to these at that time [Sabbath], the laws, and the honoring of father and mother. (R. Eliyahu from Vilna explains that according to R. Yehoshua (Mekhilta de-Rabbi Ismael, Beshallah 1, ed. Horovitz-Rabin p. 156) "ordinances" ("hukim") refer to the Sabbath, and "laws" ("dinim") refer to the honoring of father and mother. In his opinion, since the Sabbath was given before the Children of Israel arrived at Sinai (Ex. 16) and "as I commanded you" refers to a commandment given at Marah, the commandment to honor one's parents must also have been given at Marah. In a different tradition (Jerusalem Talmud, Bezah 2:1, fol. 61a) it is discussed whether the Sabbath was given at Marah or at Alush, the station before Rephidim (Num. 33:13, Ex. 16:1). R. Jacob Emdin explains that the statement that the Children of Israel received the Ten Commandments at Marah refers to the specific rulings on the thirty-nine categories of forbidden work on the Sabbath, as opposed to the general prohibition to work on Sabbath that was given earlier. He notes that this agrees with the general approach of Seder Olam, that if a matter is stated in general terms, it was already given before; a subsequent statement of details of the law implies that before that the general law was already known.) From Marah they travelled to Elim, as it is written: "And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they encamped there" (Numbers 33:9). (Meir Ayin notes that the verse implies that the Children of Israel encamped only near water.) So we learn [from here] that the Children of Israel only encamped near water. (R. Eliyahu from Vilna explains that "near water" means that they encamped near a sufficient source of water, for example, a spring or a well. ) From Elim they travelled to Alush, (The resting place before Rephidim is called "Wilderness of Sin" in Exodus (16:1) and "Alush" in the list of Numbers 33. Meir Ayin notes that in Keddushin 38a, the location is given as "Alush".) as it is written: "And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt" (Exodus 16:1). (Meir Ayin notes that in this verse we see that Alush was in the Wilderness of Sin.) And it was Sabbath. So we learn that the first [day] of Iyyar was on Sabbath, and in addition we learn [from here] that the Children of Israel ate of the cakes that they brought out in their hands from Egypt for thirty full days, (R. Eliyahu from Vilna notes that in the Mechilta to Exodus 15:1 it is stated that the Children of Israel ate of the unleavened bread they took from Egypt for 30 days, and on that day it was finished. In the evening they ate quail and in the morning they collected manna. Guggenheimer notes that according to R. Yehoshua in the Mekhilta, Israel arrived at Alush on Sunday and rested there on the next day, Monday. However, manuscripts of Seder Olam put the day of rest at Alush on Sabbath and this is the reading of most Yerushalmi sources. R. Eliyahu from Vilna points out that the Babylonian Talmud (Sabbath 87b) notes that it is possible that Israel arrived at Alush on Sabbath if one assumes that the month of Iyyar of that year had 30 days. Meir Ayin notes that Keddushin 38a gives the 15th of Iyyar as the date the Children of Israel arrived at Alush.) and on that day it finished. And in the evening they ate quail and in the morning they collected the manna. And at Alush they were given the Sabbath, (Guggenheimer notes that the statement that the rules of Sabbath observance were given at Alush contradicts R. Yehoshua's opinion in the Mekhilta (Beshallah 1, ed. Horovitz-Rabin, p. 156) that the rules of Sabbath were given at Marah, and therefore the Babylonian Talmud (Sabbath 87b) notes that it is possible that the Children of Israel arrived at Alush on Sabbath if one assumes that they made the month of Iyyar 30 days long. However, Guggenheimer prefers to follow the manuscript readings against the reading of the editio princeps. R. Eliyahu from Vilna notes that in Ashkenazic manuscripts one reads here "Sabbath," not "Sunday." He explains that this is the reading of the Mekhilta. R. Jacob Emdin notes that Seder Olam is of the opinion here that at Alush the Israelites received the commandments regarding "techum Shabbat" ("Sabbath limit"), the prohibition to leave the camp on Sabbath, but that they did not yet observe the laws of Sabbath since the verse Ex. 16:22 states that "on the sixth day they gathered twice as much bread," implying that on the following Sabbath, they left the camp to gather manna. Meir Ayin, quoting Keddushin 38a, states that they learned that at Alush the Children of Israel received the law of "techum Shabbat.") and there the Children of Israel kept the first Sabbath, as it is written "And the people rested on the seventh day" (Exodus 16:30). On Sunday, on the 23rd of Iyyar, they travelled from Alush and came to Rephidim, (Meir Ayin notes that this is derived from the fact that Alush was in the Wilderness of Sin.) and there the well was given to them, and they fought with Amalek, and there they observed the second Sabbath. (R. Eliyahu from Vilna explains that at Alush they received the law of Sabbath but they did not yet observe it. They only started to observe Sabbath after their victory over Amalek.) They travelled from Rephidim and came to the wilderness of Sinai, and found its top in clouds of glory. All five days was Moses ascending to the top of the mountain, and descending, and telling the people the words of the Omnipresent, and returning their answer to the Omnipresent. (The five days were Sivan 2-6. R. Eliyahu from Vilna notes that this proves that Moses went up to the mountain every day at dawn and that he did not ascend the mountain more than once on any given day. Meir Ayin notes that the five days are a later addition to the text.) In the third month, on the sixth of the month, the Ten Commandments were given to them; that was Sabbath. (R. Eliyahu from Vilna explains that according to R. Aqiba (Babylonian Talmud, Rosh Hashanah 11b), the Ten Commandments were given to Israel on the seventh day of the week, the seventh day of the month, and the seventh day of their encampment at Sinai. However, this chronology is impossible to accept if the holiday of Shavuot, the "time of the giving of the Torah," was on Sabbath, the 50th day after the Exodus. Therefore, Seder Olam follows here the chronology of R. Yose the Galilean (Babylonian Talmud, Rosh Hashana 11a). Meir Ayin notes that this is a Baraita and not according to R. Yose, but to the Sages.)
Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments. (The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna).) That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11). (In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry.) “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11). Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day. (Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4).) Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments. Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly. (Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation.) Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly. (He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation.) The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly. (The king gave his son a slice of food from his own plate.) Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6). Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha. (Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion.) The Holy One blessed be He says: ‘Their passion comes from Me.’ (Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. ) Rabbi Yehuda said: Even the vanity that emerges from his mouth, (Even if those discussing the halakhic matter are mistaken in their analysis and claims.) as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’ The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38). (The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss.) From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly. (Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a).) The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth. (So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).) Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me. (All of these are connoted by the word yishakeni, as the midrash will explain.) Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges, (It can thereby save the life of its owner on two planes.) so too, Torah provides life in this world and life in the World to Come. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot]. (This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu).) Rabbi Neḥemya said: Two Torahs were stated, one oral and one written. (This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu).) The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform. (The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity. Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them, (If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity.) as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4). Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses (He will speak to me lovingly.) from His mouth.
"Command": The command is immediately, for present performance and for future generations. You say thus, but perhaps it is only for future performance! It is, therefore, (to negate this) written "Command the children of Israel that they send … (Bamidbar 19:4) "And the children of Israel did so, sending them outside the camp" — whence we derive that the command is for immediate performance. And whence do we derive that it is (also) for future generations? From (Vayikra 24:2) "Command the children of Israel that they take to you clear olive oil … (3) … an eternal statute for your generations." — But how do we derive (the same) for all the commands in the Torah? R. Yishmael says: Since we find unqualified commands in the Torah, and one of them was qualified as being for present performance and for future generations, we derive the same for all the mitzvoth in the Torah. R. Yehudah b. Bethira says: "command" in all places connotes impulsion (to the act), as it is written (Devarim 3:28) "And command Joshua and strengthen him and fortify him" — whence we learn "We strengthen only the (internally) strengthened," and "We impel only the (internally) impelled." R. Shimon b. Yochai says: "Command" in all places entails expense, as it is written (Vayikra 24:2) "Command the children of Israel that they take to you pure olive oil," (Bamidbar 35:2) "Command the children of Israel that they give to the Levites from the inheritance, etc." (Bamidbar 28:2) "Command the children of Israel and say to them: My offering, My bread, for My fires" — whence we see that "command" in all places entails expense. Except in one; and which is that? (Bamidbar 34:2) "Command the children of Israel and say to them: When you come to the land of Canaan, etc." — where the intent is: Impel them to the division of the land. Rebbi says: "Command" in all places is exhortation, as it is written (Bereshit 2:16-17) "And the L-rd G-d commanded (i.e., exhorted) the man, saying … but of the tree of knowledge of good and evil, you shall not eat."
Another lesson we have to learn from this portion is to be careful not to use our power of speech to speak slanderously as the serpent had done, seeing that for every other sin there is some way to atone through some punishment, but the only sin that could not be atoned for was the slanderous use the serpent made of its tongue. Its punishment was not designed to elevate and rehabilitate. Of course, we also learn to be careful with what we eat, seeing that Eve sinned by eating forbidden food. Seeing that the Torah permits the cutting down of a tree only "if you know that this tree is not a fruit bearing tree" (Deut. 20,20), we learn that food is to be treated as something sacred and must not be wasted. We have a tradition that the prophet Ezekiel did not eat any meat if there was a question of the animal having been healthy etc., i.e. if a halachic ruling was deemed necessary concerning its fitness to be eaten. Just as consumption of food of a forbidden kind caused death, so fulfillment of the command to eat in sanctity which is hinted at in the words מכל עץ הגן אכל תאכל, "From all the trees of the garden you shall surely eat" (Genesis 2,16), is a commandment which promises life. The expression אם כל חי, which contains all the letters of the word for food, i.e. מאכל alludes to this. I have discussed this at length in my treatise dealing with the letters of the Aleph Bet when discussing the letter ק, at which point I have also explained the rabbinic statement that the word בראשית tells us that the world was created for the sake of the חלה תרומה and בכורים Jews separate from their dough or harvest respectively and dedicate to G–d. So much for the lessons of סור מרע, "desist from doing evil."
It is important to appreciate that the מצות are so interwoven with one another, that each מצוה contains a part of all the spiritual aspects of every other מצוה. The מצות are bound up with the emanations, which are also interwoven with one another as will be explained on another occasion. This means that there is a general as well as a specific significance or purpose of each מצוה. As soon as man was created, G–d gave him a מצוה. We read in Genesis 2,16: "G–d commanded man saying, etc." The Talmud Sanhedrin 56 understands that verse to mean that the seven Noachide laws were commanded to Adam at that time. The Talmud dissects the verse to show how different ones of the seven commandments are alluded to in the various words. At any rate, these seven commandments conceal within them all the 613 commandments. The elite of mankind, men such as Chanoch, Methuselah, Noach, Sem, Ever, the patriarchs and their respective sons, all observed seven Noachide commandments until G–d decided to reveal the 613 commandments. Since attaining one's perfection is impossible unless one observes them, they had to do so even though each commandment contains spiritual elements of all other commandments also. Nonetheless, unless one translates the potential of the מצוה into an "actual" through its specific performance, one has not done what our sages call הוציא את הכח לפועל.
In principle, this is what the legislation of בכורים, מעשר and מעשר שני is all about. We are to bring physical food to a holy place and consume it under conditions of holiness having declared that we have met all the necessary requirements to qualify for doing so. The Torah reports that even Adam was told that he could eat from every tree in the garden i.e. אכול תאכל, (eating of a dual nature); this was a hint that such eating was to be spiritually uplifting.
The mystical dimension of "eating" which G–d commanded Adam to do in גן עדן when He said to him מכל עץ הגן אכול תאכל, "You shall surely eat from all the trees of the garden" (Genesis 2,16), is tied up with the concept of קרבן and was entirely a sacred activity. Man's "table" is in the nature of an altar for sacrifice.
After conclusion of the paragraph dealing with the death of the sons of Aaron and the precautions priests must take not to run the risk of displeasing G–d to the point where they would become guilty of death, the Torah continues with a list of what we may or may not eat. The chapter dealing with these forbidden foods parallels the prohibition not to eat from the tree of knowledge in גן עדן. The origin of theses forbidden foods is in the סיטרא אחרא, the side of the emanations in which negative influences originate. The Zohar explains this at length.
While Aaron and his sons were thus sanctified, the people were sanctified by restrictions in their diet as outlined in Leviticus chapter 11. This was parallel to G–d telling Adam in גן עדן that Man was allowed to eat from all the trees in that garden except from the tree of knowledge. Concepts such as פיגול, נותר, and טמא, [various types of disqualifications of sacrificial matter] all derive from the tree of knowledge from which Adam ate. Just as the priests were separate in sanctity, their clothing was separate and their food and drink were separate. In order to enable them to eat and drink some of the things that had been sanctified and offered on the altar, the place where such service was performed also had to be separate and sanctified so as to lend an additional level of sanctity to the service they performed. This element of sanctity of the site applied both to the general area of the Tabernacle, i.e. the courtyard surrounding it, the Sanctuary, the Holy of Holies, as well as to different levels of sanctity of the different types of sacrifices. Sacrifices offered on the "outer" copper altar possessed a different degree of holiness from the incense which was offered on the golden altar within the Sanctuary. The latter was the offering dearest to G–d and drew G–d's goodwill down to His creatures on earth. The Aramaic word for קשר, connection, is the same as the Hebrew word for קטר, smoke, incense. The smoke created the connection. Since the essence of the incense offering consisted of the fragrance it exuded, something that is closest to רוח, spirit, i.e. a spiritual concept, it was especially close to G–d Who is pure spirit. It can be appreciated only by the soul, not by the body. It was therefore uniquely designed to establish close communion with the שכינה. This is why it was offered inside the Sanctuary. Most animal offerings could not be offered inside the Sanctuary; even incense could only be offered inside the Sanctuary when it was the incense of the public. Private incense offerings were not offered there. It was considered קטורת זרה, incense of an alien nature. Even Aaron only had the right to enter the Holy of Holies on the Day of Atonement, once a year, as stated by the Torah: ואל יבא בכל עת אל הקודש, "He must not enter at will into the Shrine behind the curtain, in front of the cover which is upon the Ark, lest he die" (Leviticus 16,2). Our sages comment on this that it was only Aaron who was not allowed into the Holy of Holies whenever he wanted; Moses, however, was allowed to enter at will (Sifra on Leviticus 16,2). We must understand that Moses was not a זר, stranger, alien, because the raw-material he was made of had been so refined that it was itself pure and holy, similar to being garbed in garments of light. This is why according to Sotah 12, at his birth, the house of his parents was filled with light. The material Aaron's body was made of did contain some parts tainted by the residue of the pollutant of the original serpent; it was incumbent upon him to rid himself of that element, something that he was able to do only with the help of the holy oil of anointing. Even with the help of that holy oil he did not attain the level of Moses [and required the advent of the Day of Atonement so that he might be free, at least temporarily, of foreign elements. Ed].
Jacob and family experienced exile in all its forms and became so refined that a whole nation of 600,000 pure souls emerged. We have stated several times that these 600,000 souls correspond to the letters in the Torah, that Torah essentially represents Israel and that the Torah comprises the 70 "faces" in the Celestial Regions. Since Israel is called אדם, it was created in order to service and preserve the terrestrial part of the universe, to observe the Torah (Targum Yonathan on Genesis 2,16). Israel unfortunately aborted its mission by sinning during the episode of the golden calf. This is reflected in Psalms 82,7: אכן כאדם תמותון, alas, you shall die as man; (instead of living indefinitely just like the angels). David began to repair the damage caused by that aberration, but did not complete the repair. Only when the Messiah comes will the remainder of that damage be repaired.
The third approach to this meal is based on the mystical dimension behind the "delicacies," מטעמים, that Isaac wanted to taste before blessing Esau in Genesis 27,4. Our sages state that this was symbolic of the meal G–d will prepare for the righteous in the World to Come. The time frame for that event: After the world will have rejuvenated itself and has reached the spiritual level it should have maintained since the time Adam was created, and would have maintained if only Adam had not sinned. At such a time matter will have been so refined that men will need to wear only the כתנות אור, the garments woven of "light," as Adam had done before G–d had to provide him with leather aprons, i.e. כתנות עור. Then indeed G–d's blessing /command in Genesis 2,16 that man could eat from every tree in the garden will be fulfilled. Abraham alluded to this condition when he said to the angels "rest under the tree." He referred to it as representing the tree of life, seeing that at that time in the future death would be banished from the earth.
Even though God said, "You shall surely eat from every tree of the Garden" (Genesis 2:16), nevertheless...
From the fruit of the trees of the Garden we may/shall eat: In truth, the clinging of the woman to Adam was only at the time that she stood with him, as is the nature of a portion that yearns for the group at the time it sees it. And at that time that the serpent spoke with her, Adam had gone away from her. So she felt a desire to eat, and said that she would eat. And regarding the clinging of Adam to his Maker, she did not feel it. Therefore she said, "'Certainly 'we shall eat.'" And she said, "From the fruit of the tree of the Garden"; and not like the language of God, "from every tree of the Garden" (Genesis 2:16) - which implies even the benefit from the wood, as I wrote above (Haamek Davar on Genesis 2:16). And that is since Adam told her that she only eat the fruit; given that she did not know to be careful with the destruction of the tree, since she did not have human knowledge.
Did God really say, "You shall not eat from any tree of the Garden": There is a big question in this matter: If the woman added the command of, "do not touch," by herself; behold, she knew the truth that God did not command about touching. And if so, how was the woman seduced by these empty words, saying that in the same way as there is no death penalty from touching, so too is there no death penalty from eating? From a quick [survey], it appears that it can be explained that the woman did not hear the commandment from the mouth of the Mighty One, but rather from the mouth of her husband. And that is [the meaning of] what is written (Genesis 2:16), "And the Lord God commanded to (or about) the man, saying." What is [the meaning of] "saying?" Rather that he should tell his wife that this eating is dangerous. As it is for this reason that it is stated, "about (al)"; and not, "to (el)" - meaning, regarding, such that he not bring himself into danger. And the man saw in his [own] intellect to make a fence and to add upon the command; to forbid even touching to his wife, so that she should not come to eating. And Chava reasoned that everything he said to her was from the mouth of the Almighty. Therefore this mistake came to her; as the snake found it, [in order] to deceive her. And with this [explanation], we do not need the explanation of Rashi, who explained that is for the [following] reason that the snake did not come to the first man (Adam) - because women are weak-willed to be seduced. As [even] without this, there is no difficulty; as behold, the snake wanted to prove from touching, that there is no death penalty with eating [either]. And with the first man, he would not have been able to prove anything, since Adam knew the truth: That God did not command about touching and that he added it on his own.
It is also possible to understand the word משכן as derived from the word המשכה, “conduct, continuation, etc.” This would symbolise the fact that the terrestrial Tabernacle was an extension, a continuation of the Tabernacle in the celestial regions. The Temple in our regions draws on the spiritual input from the Temple in the celestial regions. The Temple in those regions is known as זבול, this is why Solomon said in his prayer at the consecration of the Temple he had built: בנה בניתי בית זבול לך, “I have most certainly built for You” (a house which parallels the בית זבול). This is also the mystical dimension of Judges 5,14 ומזבולון מושכים בשבט סופר, “and from Zevulun who so far were only engaged as scribes.” (In this instance they joined the battle against Siserah and his chariots, though they were basically not warriors. Ed.) The message Devorah conveys is that the spiritual inspiration which scribes such as the members of the tribe of Zevulun could draw on from celestial sources they employed in helping their people in that battle. The word סופר in that verse is an allusion to the ספירות, the emanations which G’d used in the creation of the universe. No doubt, Devorah referred to the lowest emanation, מלכות, the one which is part of the עולם העשיה, our own terrestrial universe. Just as the Torah spoke of “the day on which the Lord G’d made (finished) the universe” (Genesis 2,4), saying also that when G’d reviewed His handiwork at the end of the six days “He saw that it was very good” (Genesis 1,31), so when the Tabernacle was completed the Torah writes: “It was on the day Moses completed the Tabernacle” (Numbers 7,4), as well as 39,43 “when Moses took a look at all the work and here they had performed it (i.e. it was good).” Just as the creation of the world did not interfere with the Sabbath, the day of rest, so the building of the Tabernacle was not allowed to interfere with the Sabbath legislation, i.e. no work was performed for it on the Sabbath. This is the reason the Torah wrote in connection with the report about the construction of the Tabernacle that “work shall be performed (on it) during six days,” (excluding the Sabbath). Just as the world as we know it is slated to be destroyed before it is going to be renewed after a period our sages describe as 1000 years of Sabbath (Sanhedrin 96), so both the Tabernacle and the Temple were slated to be destroyed only to be rebuilt in due course. Just as after the creation of man and his having been placed in the garden G’d commanded him to observe certain rules and not to eat from the tree of knowledge, so we find that Moses issued certain instructions in 36,6. Just as G’d had told the universe to stop continuing to expand, i.e. He said די, “enough” (Bereshit Rabbah 46,2), so Moses also declared the contributions for the Tabernacle as being sufficient and ordered the people to stop bringing more, the Torah saying והמלאכה היתה דים, “and there were sufficient materials, etc.” (36,7). According to a kabbalistic interpretation the word מלאכה instead of something more appropriate, meant that it referred to the מלאכת שמים וארץ, the work of constructing heaven and earth, i.e. the Tabernacle was a replica of the creation of heaven and earth.
Another Midrash (Mechilta on the verse we quoted from 11,8) understands the words: “He commanded them concerning the Children of Israel,” as a warning to tell the Israelites to desist from idolatrous practices. The Midrash bases this interpretation on Genesis 2,16 where the word ויצו is also understood as a warning against idolatrous practices [one of the 7 Noachide laws]. They derive this meaning of the word צו from Hoseah 5,11 כי הואיל הלך אחרי צו, “for he (the Jewish people) agreed to follow the command of its kings to indulge in idolatry).” Ezekiel 20,5-9 also makes clear reference to the Israelites serving idols while they were enslaved in Egypt, and their being warned to desist prior to the redemption. He warns his compatriots not to commit the same errors made by the Israelites then.
[90] “And the Lord God commanded Adam saying: From every tree that is in the garden thou shalt feedingly eat, but of the tree of knowing good and evil ye shall not eat of it: and in the day that ye eat of it ye shall surely die” (Gen. 2:16, 17).
[97] The charge which he gives is this: “From every tree that is in the garden thou shalt eat feedingly thereon” (Gen. 2:16). He moves the soul of the man to get benefit, not from a single tree or from a single virtue but from all the virtues: for eating is a figure of soul-nourishment: and the soul is nourished by the acquisition of things noble, and the practice of things rightful.
The remainder of the treatise deals with the injunction to “Adam” in Gen. 2:16 ff.
Why, when God commanded the man to eat of every tree within the Paradise, he speaks in the singular number, and says, "Thou shalt eat;" but when he commands that he shall abstain from the tree which would give him the knowledge of good and evil, he speaks in the plural number, and says, "Ye shall not eat of it, for in the day in which ye eat of it ye shall surely die?" (Genesis 2:16).
What is the object of saying, "And God made every green herb of the field, before it was upon the earth, and every grass before it had sprung up?"
Why the serpent tells the woman lies, saying, "God has said, Ye shall not eat of every tree in the Paradise," when, on the contrary, what God really had said was, "Ye shall eat of every tree in the Paradise, except one?" (Genesis 3:4).
The Gemara asks: But is this halakha derived from here? Rather, it is derived from there: “And the Lord God commanded the man” (Genesis 2:16), as is stated in a baraita that will soon be quoted at length: “The Lord,” this is referring to the blessing, i.e., cursing, of the name of God. This verse concerns Adam, the first man, and is therefore binding on all of humanity.
Rabbi Yehuda says: Adam, the first man, was commanded only with regard to the prohibition of idol worship, as it is stated: “And the Lord God commanded the man” (Genesis 2:16). Rabbi Yehuda ben Beteira says: He was also commanded concerning blessing the name of God. And some say that he was also commanded concerning establishing courts of judgment.
§ The Gemara asks: From where are these matters, the Noahide mitzvot, derived? Rabbi Yoḥanan says: It is from that which the verse states: “And the Lord God commanded the man, saying: Of every tree of the garden you may freely eat; but from the tree of the knowledge of good and evil, you shall not eat from it, for on the day that you eat from it, you shall die” (Genesis 2:16–17).
The Gemara asks: But is it derived from here? It is derived from there, from the verse that was already interpreted as teaching this halakha: “And the Lord God commanded the man, saying” (Genesis 2:16), this alludes to forbidden sexual relations (see 56b).
Adonoy Elohim commanded the man, saying, You may certainly eat from every tree in the Garden.
And the Lord God commanded Adam, saying, Of every tree of the garden eating thou mayest eat.
| וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכׇלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃ | 17 | but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.” |
In the words of our author, the brilliance of the “sparks” which had not yet been sufficiently reduced in intensity for man, even an Adam, G’d’s personal handiwork, to be exposed to without being harmed by it, [absorbing it internally, Ed.] was the reason why G’d warned him on pain of death not to eat from it. The author illustrates all this by means of a parable. A son had become estranged to his father, thereby losing the path he had walked and getting lost in all kinds of dead end alleys which he found difficult to get out of. When, in spite of these detours, he eventually found his way back to his father’s home, the joy of his having returned pleased the father immeasurably more than the satisfaction an obedient son who had never left the parental home in the first place could have afforded him. When considering the relationship between the tree of knowledge and its roots in the celestial spheres, the words of warning issued by G’d, i.e. “on the day when you will eat from it you will die,” will become clearer. The tree of knowledge will remain alluring to its beholders as long as what they see reflects the thinly veiled brilliance of its celestial origin. Only after man violated G’d’s commandment did it cease to be such and assume more earthly proportions so that being exposed to it any further will spell eventual death as man had contaminated it. [“Death” may be perceived as the ultimate contraction of Divine glory on earth, G’d having veiled His spiritually illuminating light with so many veils that none of them reach man, and therefore cannot “revive” his spiritual resources. Ed.] The good deeds performed by the righteous reverse this entire process and, ultimately, when brought to its successful conclusion, will enable a different world from the one we are familiar with to be revealed even on earth. In the dialogue just described by the Torah, the first difficulty is the meaning of the word אף with which the serpent commences. Normally, we understand this word to mean: “although, in spite of,” or something to that effect. Why would the serpent begin the conversation by using this as an introductory word? Furthermore, why did the serpent “quote” G’d as having said פן תמותון, “lest you will die,” when in fact G’d had said [concerning a single tree Ed.] כי ביום אכלך ממנו תמות “for on the day you eat from it you will die.”(Genesis 2,17) G’d had made an absolute statement “you will die,” whereas the serpent changed the statement to a warning rather than a threat, i.e. “lest you may die,” describing death as a possible rather than as a definite result of eating from the tree.' Prior to the sin, both Adam and Chavah did not appreciate the concepts of ascent and descent of “sparks” of the Shechinah, so that when they heard G’d mention the word “death,” they had understood it as a merely temporary condition, such as unconsciousness. They had not understood it as referring to the “death” of worlds, and that is why the serpent’s argument made sense to them, as they felt that the Creator would be contradicting all that He had created if He were to allow it to disintegrate so easily by a relatively insignificant action such as eating from the fruit of the tree. When our sages in Chagigah 14 relate that four people “descended” into the pardess, (acronym for “peshat, drush, remez, sod) the four disciplines used to explore the depths of the Torah, and that only Rabbi Akiva, returned unscathed, they meant to warn us not to embark on such excursions as they might result in our death. Adam and Chavah entertained doubts about the exact meaning of the result of disobeying G’d’s prohibition and its consequences for anyone disregarding this command. These doubts made them potential victims of the serpent, who phrased the ”threat” in such a manner that Chavah thought there was logic to the serpent’s words, especially when by repeating: לא מות תמותון, the serpent claimed that no manner of “death” would result from her eating from the fruit of the tree. The serpent implied that creatures who are ranking as high in G’d’s hierarchy as Chavah and her husband, did not have any reason to fear “death.” The serpent implied that the unscreened “light” emanating from the Shechinah was not beyond their ability to digest without harm, on the contrary, they would gain additional wisdom, and become able to tolerate even more intense rays of Divine “light.”
And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.
Study the Tikkuney Zohar #69 (p.102a): He said to him, “It is written (Genesis 2:17), ‘For on the day that you shall eat from it.’” He said, “On that day he gazed and died.” Rabbi Shimon said, “Because of this it is written, ‘There is a hevel done upon the earth, that there are tzaddikim….’” Study there and understand.
“And God commanded man, saying, from all the trees in the garden you may surely eat. And from the tree of the knowledge of good and evil do not eat ….” (Bereshit, 2:16–17) In the future, when the sin of Adam will be fixed, then the verse will be rearranged, “from all the trees in the garden you may surely eat and from the tree of the knowledge of good,” and after that the next verse will begin, “And evil do not eat.” Then we will eat the good in the tree and not the evil. And God will make it clear that he only ate the good, and the sin was regarded by God as insignificant as a peel of garlic and no more.
And it appears to me that the root of the issue is this, that the Blessed Holy One of Blessing said "from all the trees of the garden you shall eat, yea, eat" (Genesis 2:16) - a hint to Torah, which is the tree of life, "eat" is an expression of hidden, the explanation is that this is learning for its own sake which is the root and the essence, as the Blessed Holy One of Blessing warned about, and at any instance, if you have not yet reached [the level of] Torah learning for its own sake, in any instance "you will eat", meaning, for your benefit [is] learning not for its own sake, and this is "you will eat": be present, and do not depart from My Torah. "And from the tree of good and bad you shall not eat from it" specifically, meaning, the physical things are in them - the mixture is also good, which are the holy sparks that are in every physical thing; "shall not eat from it", the explanation is that your intention should not be exclusively from the material and physical sides only, rather only from the spiritual side, in which the holy sparks are, from that you shall eat. "Because from the day you eat from it you shall surely die מות תמות" (Genesis 2:17) - mot tamut meaning, "die-mot" in the next world, the eternal life, and the expression "die - mot" is also hidden, a hint to the next world, the eternal life, [and] "die - tamut" in this world.
And through this one understands the holy reading in this parsha, 'and God commanded etc from every tree of the garden you shall eat, yea, eat, yet from the tree of good and evil you shall not eat from it, for on the day you eat from it you shall die, yea, die' (Genesis 2:16-17). There are many specific questions: (a) the doubling of the expression eat, eat; (b) the expression 'from it' is superfluous; (c) the doubling of 'die/die'; (d) what Rashi explained, and this is his language - "because she added to the commandment she ended diminishing it" (Rashi on Genesis 3:3) is difficult, since didn't she know that in truth Hashem had not ever forbidden to touch? Therefore no proof can be brought from touching to eating, because eating was truly the commandment.
But about the fruit of the tree in the middle of the garden that God said, "You shall not eat of it or touch it, lest you die" (Genesis 3:3): And in Rashi (Rashi on Genesis 3:3): She added to God’s command (which did not forbid touching the tree, but only eating of its fruit); therefore, she was led to diminish from it. It is to this that Solomon says: Do not add unto His words (Proverbs 30:6). But this must be understood. Is it not our obligation, and is it not proper for us to do this, and were we not commanded about it to make a protection for the protection? So she did well to add [the prohibition of] touching so that she would not come to eating. And the law is like this with chametz (leavened grains) in the Talmud (Pesachim 1ob). [There] Rabbi Yehudah made a decree and negated the commandment to search and destroy chametz [if one finds it] during the holiday, lest one come to eating from it since people are not used to separating from it year-round. And [even with] the rabbis who do not make the decree, it is because that he is looking for it to burn it [at this time, so he will not come to eat it]. And Rabbi Meir (Pesachim 11a) also makes the decree even when people do separate from it, such as with the new grain. See there. And, if so, what sin did she sin when she added to the command? And in fact, [it is written] in Avot DeRabbi Natan 1:5 about that which the men of the Great Assembly said (Avot 1:1), "Make a fence for the Torah": And create a fence around your words just as the Holy One, Blessed be He, created a fence around His, and the First Man made a fence around his, etc. What safeguard did First Man make for his words? The verse states, etc. from the tree of knowledge [...] you may not eat, etc. (Genesis 2:17). First Man did not want to tell this to Eve in the same manner that the Holy One, Blessed be He, had told it to him. Rather he told her thus, making a safeguard for his words, [restrictive] to a greater extent than what the Holy One, Blessed be He, told him: But about the fruit of the tree in the middle of the garden God said, "You shall not eat of it or touch it, lest you die." — because he wanted to guard himself and Eve from the tree, not even to touch. To here are [its words]. It pushes it to say that [the excerpt in Pesachim and Pirkei DeRabbi Natan] are midrashim that disagree. And, regardless, the mishnah in Avot presents a difficulty for Rashi. And it is also difficult in the opposite direction from the verse that Solomon said: Do not add unto His words.
For in the case of Israel, this soul of the kelipah is derived from kelipat nogah, which also contains good, as it originates in the esoteric “tree of Knowledge of Good and Evil.” ( Cf. Zohar I:12b.)
Now, when malchut of Atzilut vests itself in kelipat nogah in order to extract the sparks (Of holiness.) that fell with the sin of Adam, and also the 288 sparks that fell with the shevirat hakelim, (Breaking of the vessels (see Addendum, Mystical Concepts in Chassidism). The sparks of Divinity are encumbered in the fragments of the broken vessels, thus, in the kelipot. When these sparks are extracted, the kelipot are deprived of their vivification and cease to exist.) malchut of Atzilut, too, is then referred to as “Tree of Knowledge of Good and Evil” in relation to the z’eyr anpin of Atzilut [which does not descend there and is referred to as Tree of Life].
For on the day you eat from it, you will certainly die: Meaning to say, know that your end will be to die. You will certainly die, such that you will not be saved from death at the time of [your] end. But He did not say that he would die on that day.
כי ביום אכלך ממנו מות תמות, “for on the day youwould eat from it you would surely become mortal.” Man had not been created as a mortal body, but after having sinned he was punished by becoming mortal. G-d’s warning did not mean that he would die immediately. He only had warned him that he would lose his entitlement to infinite life. At some time in the future he would not be able to escape the need to die. This is why he had to be separated from proximity to the tree of life, so that he could not regain the immortality that he had now lost.
[THOU SHALT NOT EAT OF IT.] Even though I (God) permitted you to eat of the fruit of the trees of the garden, do not eat of the fruit of the tree of knowledge. (The Hebrew term implies a commandment to eat of the other trees in the garden, hence I.E.’s comment (Krinsky).) One might ask, What need is there for the term of it after having stated but of the tree of the knowledge…thou shalt not eat? (The verse reads, but of the tree of the knowledge of good and evil, thou shalt not eat of it. It would have sufficed to state, but of the tree of the knowledge of good and evil, thou shalt not eat.) The answer is that the Bible elaborates. We find a similar case in And she opened it, and saw it, even the child (Ex. 2:6). (Scripture should have stated, And she opened it and saw the child. The elaboration is there for emphasis (Weiser).) It is also possible that the term of it means even a part of it. You will find the exact grammatical explanation of the term mi-mennu (of it) in the Sefer ha-yisod. (A Hebrew grammar composed by I.E. The book survives only in fragments.) Note that Adam was an intelligent being, for God would not direct commands to one who was unintelligent. He was deficient in the knowledge of good and evil of only one thing. (Sexual desire. See I.E.’s comment on 3:6.) Don’t you see that Adam named every animal and fowl according to the nature of each of their respective species? Thus he was extremely intelligent. If Adam was unintelligent, God, knowing this, would not have brought His creatures to him to see what name he would give to each one of them. God also showed Adam the tree of knowledge, for his wife knew that it was in the midst of the garden. (Scripture does not explicitly tell us that God told Adam exactly where the tree was. However, from Eve’s action we may surmise that He did. See I.E.’s comment on Gen. 3:6.)
מות תמות, “you will surely die.” The words in this verse do not mean that Adam (or anyone else) would die immediately on the very day he would eat from that tree; rather the meaning is that as soon as he would eat from that tree man would become mortal, would forfeit his right to live on earth indefinitely. According to our sages in Shabbat 55 man had been meant to live forever just like the angels. Philosophers, on the other hand, believe that man was destined to die a natural death. They believe that it is axiomatic that any creature which is a composite of a number of raw materials is bound to disintegrate sooner or later and to break up into its constituent parts. According to the view of these philosophers-scientists the repeated מות תמות is a reference to the natural death that most people die from. They mean that even without the sin man would have died sooner or later. As a result of man’s sin, premature death was decreed for him, i.e. death at the instigation of heaven instead of as a result of natural forces governing our terrestrial universe, whenever man would become guilty of specific sins which carry such a penalty. The reason the Torah repeats the reference to death, i.e. מות תמות is to tell us that from that moment on man would be subject to two kinds of natural death. We have a clear verse in Scripture detailing this. In Samuel I 26,10 we read: כי אם ה' יגפנו או יומו יבא ומת או במלחמה ירד ונספה, “and the Lord Himself will strike him down, or his time will come and he will die, or he will go down in battle and will perish.” When David spoke of “or his day will come,” he referred to natural death. Seeing that death had now been decreed upon Adam (man), G-d had to prevent him from attaining an unlimited lifespan by means of his eating from the fruit of the tree of life. The tree was called “tree of life,” because eating from its fruit conferred freedom from death upon those who ate from it until their bodies would disintegrate through natural causes such as we have described. It did not protect the person who ate from it against natural forces in the universe, only against death from other than natural causes. If the Torah speaks in Genesis 3,22 of “man living לעולם, forever,” if he were to eat from that tree, this does not refer to infinite, eternal life. The word’s meaning is similar to Exodus 21,6 ועבדו לעולם, “he will serve him permanently,” where the word לעולם obviously also cannot mean literally “forever.” Another example where the word לעולם clearly does not mean “forever,” is found in Samuel I 1,22 where Chanah speaks about her son living in Shiloh under the guidance of the High Priest Eli לעולם. According to the view of these philosophers-scientists, if G-d had already denied the fruit of the tree of life to Adam originally, and he had ignored that prohibition and had eaten from it, how could G-d have warned Adam not to eat from the tree of knowledge on pain of death if he had already granted him an infinite lifespan through his having eaten from the tree of life? These philosophers claim to have proofs to support their opinions. I would have recorded two or three of their “proofs” were it not for the fact that their approach to the text is totally different from that of our sages, and it is not appropriate for us even to consider an approach which is diametrically opposed to the view of our sages as the latter base their views directly on the pronouncements of our prophets (Avodah Zarah 5). Our sages state unequivocally that if Adam had not sinned he would have lived forever. This view is supported by Psalms 82,6 אני אמרתי אלוקים אתם ובני עליון כלכם, “I (G-d) said that you are divine beings and that all of you are sons of the Most High.” The remarkable thing in that Psalm is that Assaph did not quote G-d as saying: “you are like a divine being,” or like the sons of the Most High.” He referred to an actual divine quality possessed by Man (Adam) i.e. his immortality. Scripture contains many other verses along the same lines. According to the plain meaning of the text the words מות תמות, i.e. the repetition of the death threat, is nothing more than something stylistic. We find such apparent duplications throughout the Bible. Our sages have explained this when they said that “the Torah employs a syntax which is similar to that of human beings” (Bereshit Rabbah 19,8). When people want to emphasize something they repeat it. Viewed from a homiletical approach, the Torah emphasizes the word ביום. It is meant to refer to a day in G-d’s calendar, i.e. 1000 years in terms of our calendar. In order that G-d’s word when He created Adam should not have been wasted, He granted Adam a “day” of His own calendar, and Adam lived close to 1000 years. He was only 70 years short of G-d’s day when he died, but in terms of our lives nowadays these 70 years represented a whole lifetime, so that he died on the day he ate, i.e. being deprived of a life span. A kabbalistic approach to our verse concentrates on the repeated appearance of the word “death” when the Torah spoke of מות תמות. It is understood as the warning of two deaths, a physical death of the body and a spiritual death of the soul. We find a repetition of the word “died,” when the Torah reported the death of the two older sons of Aaron, Nadav and Avihu in Leviticus 16, 1 אחרי מות שני בני אהרן וימותו. We find a similar repetition (implication) of the word “death” when Moses prayed for Reuven in his final blessing (Deut. 33,6) and said יחי ראובן ואל ימות, especially when you consider the translation of that verse by Onkelos. He translates: ומותא תנינא לא ימות, “let him not die a second death.” You may also view Avraham’s life and death as fulfillment of the warning מות תמות, “you will die twice.” Avraham is viewed by some of our sages as the reincarnation of Adam who bequeathed him 70 years of his life. He resembled Adam in that G-d called him אב המון גויים, “father of a multitude of nations” (Genesis 17,5), and, just like Adam he has been described in Joshua 14,15 as האדם הגדול, “the great human being.” He resembled Adam spiritually in that he spent the early years of his life as an idolater whereas he became a penitent just like his ancestor Adam. This is an alternative view to that of the Midrash (Yalkut Tehillim item 843) according to which Adam had bequeathed 70 years of his life expectancy to David whom G-d had shown him as destined to die at birth.
ומעץ הדעת טוב ורע, one of the operative, though apparently superfluous, words in this verse is the word ממנו, “from it.” Seeing that the verse had already commenced with the words ומעץ, “and from the tree,” this word appears redundant. It may therefore have been inserted in order to emphasise the severity of the effects of ignoring this warning. Alternately, the word refers to the fruit, seeing the fruit of the tree had not been mentioned at all previously. Interestingly, G’d had not forbidden Adam to eat from the fruit of the tree of life, but, on the contrary, the fruit of this tree was included in the instruction to eat “from all the trees of the garden you shall surely eat.” This subject is dealt with at greater length in the kabbalistic writings of our sages.
מות תמות, mortality will be decreed for you as something occurring far sooner than would have been the case otherwise. Our sages (Bereshit Rabbah 19,8) explain that the word ביום does not refer to a day of our lives, i.e. a period of 24 hours, but refers to a “day” in G’d’s calendar, i.e. 1000 years in terms of our lives. Man was henceforth not to reach the age of 1000 years. Adam, who had been slated to live for 1000 years, actually lived only 930 years, having bequeathed the other 70 years to his descendants. They base this on Psalms 90,10 ימי שנותנו בהם שבעים שנה, “the number of years of our lives is 70.” [according to Rabbi David Luriah the words לבניו in this Midrash refer specifically to David. Ed.] According to the above we must conclude that the sages of the Midrash consider death per se as a curse, based on Deuteronomy 30,15 כי הרע הוא המות והטוב הוא החיים, “for life is good and death is evil.” As to “knowledge of good and evil,” there are a number of explanations of these words. (Ibn Ezra) It may refer to the intimacy experienced between man and his wife when engaging in marital intercourse. The fruit of that tree created the mating instinct in man. The word טוב refers to copulation that is permitted and the word רע would refer to copulation which is forbidden. Adam was full of knowledge, and it is preposterous to assume that he had no concept of what is good and what is evil before he ate from that tree. However, he had lacked the biological urge to engage in marital intercourse. This is proved by the fact that after both he and his wife had eaten from the tree of knowledge they are quoted as saying that “their eyes were opened and they realised that they were naked,” in the sense that they lacked something which they had not been aware of needing. (Genesis 3,7). The meaning of the words והייתם כאלוקים, (3,5) is “you will be like the angels.” The common denominator between Adam and the angels at that stage was that both the angels and man had no inkling of the mating instinct. It is true that merely by observing the animals’ behaviour they realised that the males and females engaged in such activities, however they had no understanding of how such a process of creating progeny applied to themselves. Alternatively, we may understand the serpent as not having the slightest idea of what the concepts טוב ורע, “good and evil” represented. Even though Chavah is not quoted in the text of having used these words, it is quite impossible to assume that the entire dialogue between the serpent and Chavah has been recorded here. Unless there had been some discussion between them before the words recorded in the text, whence did the serpent know that G’d had forbidden the fruit of the trees, as it had claimed to know? She must have learned such details from the words of the woman. Furthermore, the very opening remark of the serpent, אף, suggests that this is a continuation of the preceding parts of the dialogue which the Torah did not consider worth reporting. Nowhere else is the word אף used as the opening remark in a dialogue. (Ibn Ezra)
THOU SHALT NOT EAT OF IT. He admonishes him against eating the fruit, for the tree itself is not edible. And so it says further on: But of the fruit of the tree which is in the midst of the garden. (Genesis 3:3.) Similarly, And eat ye every one of his vine, and every one of his fig tree (II Kings 18:31.) [means “of the fruit of his vine and of the fruit of his fig-tree].” Likewise, In toil shalt thou eat it (Genesis 3:17.) means “eat its fruit.”
IN THE DAY THOU EATEST THEREOF THOU SHALT SURELY DIE. At the time you eat of it, you will be condemned to die. Similarly, we find: On the day thou goest out, and walkest abroad any whither, thou shalt surely die. (I Kings 2:42. Said by Solomon to Shimi, that on the day he goes outside of the limits of Jerusalem he shall surely die.) This does not mean that he [Shimi] is to die immediately on that day; nor does it refer to his mere knowledge thereof, namely that he is to know that he will die eventually for all the living know that they shall die. (Ecclesiastes 9:5.) But it does mean that at the time he [Shimi] goes forth from Jerusalem, he is liable to death at the hand of the king, and he will slay him when he pleases. [Similarly, in the verses:] But they shall not go in to see the holy things as they are being covered, lest they die; (Numbers 4:20.) And they shall not bear sin for it, and die thereby. (Leviticus 22:9.) Their intent is [not that those who transgress against these prohibitions will die immediately], but only that they will be liable to death and will die on account of this sin of theirs. Now in the opinion of men versed in the sciences of nature, man was destined to die from the beginning of his formation, on account of his being a composite [of the four elements, and everything that is composite must revert to its original components]. But now He decreed that if he will sin he will die on account of his sin, like those who are liable to death at the hands of Heaven for such sins as a non-priest eating the Heave-offering, or a priest who has drunk wine or who does not wear the [required number of priestly] garments when performing the Service in the Sanctuary, and other cases. There the intent is that they will die prematurely on account of their sin. This is why in stating the punishment [after Adam ate of the fruit of the tree of knowledge] He said, Till thou return to the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return, (Genesis 3:19.) by your nature. In the beginning before he sinned, Adam also ate of the fruit of the tree and of the seeds of the earth; and if so, there was bound to be depletion in his body, and he was subject to the cause of existence and destruction. [Thus the opinion of the men of science.] But in the opinion of our Rabbis, (Shabbath 58b.) if Adam had not sinned he would have never died, since the higher soul bestows life forever, and the Will of G-d which is in him at the time of his formation would always cleave to him and he would exist forever, as I have explained in the verse, And G-d saw that it was good. (Above, 1:10.) Know that composition indicates destruction only in the opinion of those wanting in faith, who hold that creation came by necessity. But in the opinion of men of faith who say that the world was created by the simple Will of G-d, its existence will also continue forever as long as it is His desire. This is clear truth. That being so, In the day thou eatest thereof thou shalt surely die means that then you will be condemned to die since you will no longer exist forever by My Will. And the matter of eating [from the other trees] was to Adam at first only a source of enjoyment. (Ramban is aiming to answer the question: If Adam was destined at first to exist forever on account of his superior soul, what purpose did his eating serve? Ramban answers that, according to this theory, he ate not out of necessity but for enjoyment.) And it is possible that the fruits of the garden of Eden were absorbed in his limbs as the Manna, and they sustain those that eat them. But when He decreed upon him, And thou shalt eat the herb of the field (Genesis 3:18.) and with the sweat of his face he shall eat bread of the earth, (Ibid., Verse 19.) this [the food] became a cause for decomposition since he is dust, and dust he eats, and unto dust he shall return.
Am Tage, an welchem du von ihm issest, mußt du sterben. Wohl nur: verfällst du dem Tode; denn sie starben ja in der Tat nicht sogleich; vielmehr ward infolge der Nichtachtung des göttlichen Verbotes der Tod über sie verhängt. Ist doch der Tod anerkannt auch heute ein noch ungelöstes Problem der Physiologie. Soll doch auch einst, wenn die Menschheit sich erst zur vollen Rückkehr zu Gott durchgearbeitet hat, auch der Tod von der Erde verschwinden (Jesaias 25, 8), und hätte diese Periode für Israel nach der Lehre der Weisen schon mit מתן תורה begonnen, wenn es das göttliche Gesetz mit voller Hingebung erfüllt hätte (5a עיז). — Möglich aber, daß der Ausspruch מות תמות auch sofort in Erfüllung gegangen. Wir finden ja auch sonst, daß an die Stelle der Todesstrafe Verbannung von der Heimat tritt, so beim Kain und dem unvorsätzlichen Totschläger. Verbannung aus der Heimat ist verjüngter Tod, der ja auch nicht eine Vernichtung des Daseins, sondern des Hierseins ist. Und so dürfte die Verbannung des Menschen aus dem Paradiese ein Tod in verjüngtem, gemildertem Maße sein. Wir haben ja keine Vorstellung von dem Leben im ג"ע. Zwischen ihm und der gewöhnlichen Erdwelt mag eine solche Kluft gewesen sein, daß der Übergang aus jenem in diese unserem Scheiden aus dieser Welt nicht unähnlich gewesen sein mag.
ומעץ הדעת, the tree in the middle of the garden, in close proximity to the tree of life mentioned previously (verse 9) The meaning of חיים in connection with that tree is equivalent to the meaning of the words in Deuteronomy 30:19 החיים והמות נתתי לפניך, “I have placed life and death (to choose) before you.” [we may understand this to mean that the tree of life, if its fruit were eaten, would result in life of infinite duration, whereas eating from the tree next to it would result in life being shortened. Ed.]
But of the tree of the knowledge of good and evil, you shall not eat; for on the day that you eat of it you shall die. If you eat from this tree, you will die.
לא תאכל ממנו, “you must not eat thereof.” A reference to the fruit of the tree, as the trunk itself was inedible and man therefore had not been cautioned against eating it.
כי ביום אכלך ממנו מות תמות, “for on the day you eat from it you will surely become mortal.” This is not a warning of immediate death [as it would have been equivalent to the dying out of the human species. Ed.] but a warning not to forfeit eternal life on earth. There are some commentators who hold that prior to eating from the fruit of the tree of knowledge even other sins would not have resulted in a death penalty, seeing man would have lacked the knowledge of good and evil which he had only acquired as a result of eating from the fruit of that tree. The meaning of מות תמות then would be that after eating from the tree of knowledge and acquiring the knowledge of good and evil, any subsequent sins were liable to be considered capital sins, with death as their punishment. Nachmanides wrote that according to the scientists of his time, man was a mortal creature already before he ate from the tree of knowledge due to the fact that he was composed of a number of different (4) raw materials and all these amalgams ultimately disintegrate. What then was the difference that occurred after Adam ate from the tree? Had he not eaten from the tree, death, when it would eventually occur, would not be as a form of punishment for a sin committed. His death would be of the same category as that of people who knowingly ate תרומה, although not being priests or members of a priest’s household, and similar examples of what are known as מיתה בידי שמים, execution at the hands of heavenly forces. Our sages, ignoring the opinion of scientists, hold that thanks to his divine soul, man would have lived on indefinitely, his soul counteracting the inherent weakness of any creature consisting of four raw materials. His sin neutralized the power of his soul to protect him from death. Actually, the belief in the mortality (eventual metamorphosis) of all phenomena which consist of more than one raw material, is held only by people who lack in true faith and believe that the existence of the universe is not due to G’d’s free will, but was the result of an immutable law of nature, long preceding the existence of any G’d. For true believers who know in their deepest heart that the universe is the result of the will of a totally free Creator, the continued existence of anything this Creator has initiated, does not pose a problem. The only thing that would put an end to the absolute life expectancy of man was the fact that he violated the commandment and ignored the warning of what would follow. It is possible that all the fruit of the various trees of the גן עדן, barring those of the tree of knowledge, were completely assimilated by the human body, as was the manna later on, and therefore did not represent a foreign body, something that undermined man’s health, resulting in his eventual death. Having eaten from the forbidden fruit, Adam once more became –in the words of his Creator- “dust you are, and to dust you must return.”
And thus the utensil, the knife, with which food is cut into pieces is called a ma’akhelet because it annihilates and destroys, as in the expression, “you shall consume (ve-‘akhalta) all the peoples.” (Dt. 7:16: “You shall destroy all the peoples” (NJSB). Ma’akhelet is the term for the knife with which Abraham prepares to slaughter Isaac in Gen 22:10.) And the verse which uses va-yokhlu (“they ate”) to refer to what the ministering angels were doing teaches this, (Gen 18:8, in the story of the angels visiting Abraham at Mamre.) as our sages z”l taught in a midrash about the three calves that Abraham brought to them. “One after another each one went up and disappeared (kalah) off the table, and Abraham when he realized this, brought some more meat almost continually time after time, like a person who kept increasing the number of whole burnt offerings he sacrificed on the altar.” (Gen. R. 48:16.) And likewise about Adam it is written, “She also gave some to her husband, and he ate (va-yokhal).” (Gen 3:6) The word va-yokhal (“and he ate”) proclaims his sin both by his deed and by his thought. By his deed: that is that he caused the tree to lose its fruit, and ate it despite his being warned not to: “for as soon as you eat of it, you will die.” (Gen 2:17.) His thought: that is that he destroyed, cut off, and made like the branch of the tree was a thing in and of itself, and if so, everything suffers destruction and annihilation, in both physical and intellectual things. (R. Bahya alludes here to the kabbalistic idea that the sin of Adam also involved “the cutting of the shoots,” the intellectual error of mistaking the part for the whole of creation. This had profound cosmic implications, since by eating the fruit of the tree of knowledge, Adam not only physically separated the fruit from the tree, he intellectually “separated” it from its heavenly image above, its source of power and energy. This intellectual separation cuts the divine “pipeline” connecting the lower and upper worlds, effectively blocking the empowering flow of divine energy between the two worlds. It is precisely this state of affairs, the consequence of Adam’s sin, that the table blessings R. Bahya discusses in the First Gate is intended to repair.) And so when you are found saying the word va-yokhal, it includes the destruction (hashhatah) of both something below and the destruction of something above, as it is written, “your people have gone bad (shihet),” (Ex 32:7. This is from the story of the Golden Calf. God is speaking to Moses, and instead of referring to the Israelites as “My people” as He usually does, God calls them “your – i.e., Moses’ – people,” much as parents often pass the buck to one another when their children have misbehaved (as does Moses, too, replying to God in Ex 32:11). I think R. Bahya’s point is that there is both a lower and upper “people “(“your [Moses’] people” vs. “My [God’s] people” that have “gone bad.”) and likewise Jeroboam was called a mashhit – “destroyer” – because he destroyed and cut short the shoots. (See note 8 above. R. Bahya alludes to the midrash in b. Berakhot 35b: “‘He is a companion to vandals (ish mashhit) (Prov. 28:24).’ This refers to Jeroboam the son of Nebat who ruined (she-hishhit) Israel for their Father in Heaven,” by building two golden calves and ordering the Israelites to worship them (I Kings 12:28-32).)
The kind of tolerance G-d displays depends on who He needs to relate to. In the first instance there are the spiritual, completely disembodied beings inhabiting the "upper" world, who are closest to Him. Since these beings by their very nature are close to perfection, tolerating them does not require a major effort on G-d’s part. Also the bodies in outer space whose regular and constant orbit represent service of G-d on a non-stop basis, do not require a great deal of tolerance on the part of G-d. These heavenly bodies, which provide the four basic raw materials for our physical universe, in a sense support this earth. At the time of the garden of Eden being at man's disposal, G-d had a home in the material universe because His spirit was present within man. This was the connection between the worlds above the rakiyah, firmament, and the world "below." Both harbored the Divine spirit. The commandment, "Do not eat from the tree of knowledge of good and evil," meant "do not become engrossed in the material world except to the extent of doing good. Engrossing yourself in evil will make you part of this finite world, make you mortal." Since we have defined mavet, death, as being equal to ra, evil, and chayim, life, as being equal to tov, good, it is quite clear that contact with ra is contact with death (Deut. 30,15, compare our Chapter 7). Breaking this commandment, then, had to result in the Shechinah, G-d’s Presence withdrawing. Shechinah cannot associate with death; since there did not remain any immortal human beings on earth, there was no alternative but to withdraw to a level further removed from earth. At this point, the author describes successive withdrawals of G-d from different planets in outer space as being connected with the individual functions of these planets in our world. Abraham made up for the commandment that Adam had transgressed, by taking upon himself to command his offspring to observe the commandments of the Lord. G-d acknowledged this when He said, "As a result of Abraham having listened to My voice etc." (Genesis 26,5). Isaac repaired the damage done by Cain who had committed murder, when he voluntarily submitted to the command of His Creator, in contrast to Cain who had acted as if there were no judge or judgment in the world. His deed was acknowledged when the angel instructed Abraham, "Do not lay a hand on the lad, do not touch him" (Genesis 22,12). Jacob, who had been able to prevail on all his children to remain loyal to G-d and to proclaim His Unity when they said, "Hear O Israel, the Lord our G-d is One," enabled G-d to return His Presence still closer to earth. Jacob had thus repaired the damage done by Enosh who had been the first to introduce the concept of G-d not being One. When Levi appeared, risking his life to avenge the shame of the rape of his sister Dinah, he repaired the damage done by the generation of the deluge, who had practiced immorality, incest etc. Kehot was the leader of the Jewish people when the latter were forced to commence performing slave labor for the Egyptians. The Jews who had been singled out for this cruel treatment, because they had failed to assimilate to the Egyptians, maintained a profile of being different by keeping their Hebrew names, language, and religion in spite of persecution suffered. This fact enabled G-d to move still closer to earth, as the damage done by the collective insubordination of the generation that built the tower of Babel had now been repaired. Amram in turn repaired the damage done by the people of Sodom, who through lack of concern for their fellow man, had driven the Shechinah still further away. Amram demonstrated his concern for the future of his nation when he responded to the admonition of his daughter not to stop having children, even at the risk of a baby boy being drowned by the Egyptians. When Moses finally made his appearance, and instead of persecuting the just, stood up against terror, injustice, and "might is right," he repaired what Nimrad/Amrafel had destroyed when he made war against the weak who had not provoked him. G-d was thus able to feel at home again on earth since the counterweight to everything the serpent had helped ruin had appeared on earth, and had made its impact. The Talmud Yevamot 112 says that when Israel stood at Mount Sinai, their "filth" departed from them. What is meant is that they reverted to the state of innocence that existed when Adam had just been created. The book of Exodus deserves to be called the book of redemption, since it tells of the redemption of the Jewish people from a cruel and barbaric fate at the hands of a cruel and barbaric nation. Apart from the physical redemption from slavery, the promise of being given the land of Israel with all its abundant natural wealth, would enable the Jewish people to live a life of ease and to be tested if they would indeed prove obedient to G-d, so that He could allow His Presence to dwell amongst them. Moses’ss accomplishment in restoring G-d’s Presence to earth, made him the intermediary between G-d and His people. To be a good intermediary requires that the intermediary himself feels in harmony with the objectives and methods of the one who has made him intermediary. Such rapport can exist either naturally, or in spite of one's natural inclinations. When Moses was shown a kind of wood that sweetens the waters at Marah (Ex. 15,25), our sages are in two minds about the nature of this wood. Some say that it was sweet wood, and that the resultant sweetening of the waters was a natural process. Others maintain that the wood itself was bitter, in which case the transformation of the waters was miraculous (Mechilta Beshalach). We find that G-d employs both kinds of agents as leaders of the Jewish people at different times. Gideon, who abandoned his preoccupation with salvaging his harvest, and who challenged the angel about G-ds apparent abandonment of His people, demonstrated selflessness and lack of concern with his private business to such an extent that the angel could say to him "go forth with this strength of yours and save the Jewish people." (Judges 6,14) He succeeded because he possessed the major ingredient needed for leadership. The reverse may be the case when the emissary of G-d is motivated by a feeling of obedience to G-d, but lacks the characteristics that put him in harmony with the purpose of his Sender. When attacking Amalek, Saul allowed considerations of economic gain to persuade him not to kill the best of the herds; he also displayed pity just when G-d had forbidden pity. This led to tragic results for his dynasty (Samuel I Chapter 15). His downfall can be traced not to lack of basic obedience, but to internal conflict between his own aims and methods, and G-ds aims and methods. Therefore, G-d looked for another man, David, who would be in tune with His objectives heart and soul, and who is held up as a model human being whose inner strivings coincide with G-d’s. When Jerobam is chastised by Achyah (Kings I 14,8-9), the point emphasized is that he failed to be with G-d "like My servant David, who observed My commandments, who followed Me with his whole heart to do only what is right in My eyes." This same David describes his own world outlook in Psalms 139,20 in the following words, "Those who hate You O G-d, I hate, and those who rebel against You, I quarrel with." When the Messiah is described, three characteristics are described as essential (Psalms 72,12-14). "For he will deliver the defenseless man who cries, and the poor who has no helper; he will care for those who have been brought low." "He will redeem their souls from malice and violence, and their blood will be precious to him." Our Parshah tells us that Moses possessed the qualities enumerated in Psalms and that therefore he was the ideal intermediary and saviour for Israel. When Moses, on his first outing to his brethren, saw an Egyptian torture a Jew, he could not stand this and he slew the Egytian. This corresponds to the line, "He will deliver the defenseless man who cries out." On the second day, when he observed injustice being perpetrated among his Jewish brethren, he stood up for the victim, the defenseless, as he did when he helped the daughters of Yitro at the well. In each case he risked his life or safety. Despite his disappointing experiences, he continued to involve himself in other peoples' problems. It is clear then that with the advent of Moses, G-d had found the person who was likely to lead the Jewish people successfully.
(1) Man is apt to sin for either of two reasons. Either he is overcome by physical temptation, or he subscribes to a faulty philosophy. In the latter event, his sin will be performed with dedication, since the sinner has become convinced that what he is doing is actually the will of the deity he worships. Warnings against this kind of sin must therefore be expressed in much stronger language than warnings against sins which are merely the result of weakness of the flesh, often only temporary. When warning against sins of the flesh, the Torah uses the term nefesh. When warning against aberrations due to intellectual misconceptions, the Torah uses the term ish, describing man's intellectual essence. The chapter dealing with immorality, incest etc. is introduced by a warning not to follow the lifestyle of the Egyptians, nor to adopt the lifestyle of the Canaanites. The former were more sophisticated, known for their intellect. Their physical corruption was rooted in a corrupt philosophy. The Canaanites, however were renowned for their physical prowess; their philosophy was only an outgrowth of their physical perversions. To counteract the former, the Torah says "observe My social laws, My philosophy, and keep My statutes." (in that order) Concerning the latter, the Torah says "keep My statutes and observe My social laws." (in that order) The purpose of the legislation is contained in the latter half of verse five, "that man shall perform them and live by them," meaning that we shall remain "human" only by observing Torah laws. The fact that the Torah stresses these practices as determining whether a person will retain the tzelem, the Divine image, which entitles him to the description Adam, human being in the true sense of the word, tells us that it is not the fundamental error of philosophy that requires the most urgent treatment. The errors stemming from physical urges require treatment on a priority basis. It is easier to disabuse the mind of ish of faulty reasoning, than to disabuse the nefesh, the physical essence of its urges. The repetition at the end of chapter eighteen, "for I am the Lord your G'd," is to impress upon us that we must observe this legislation not only out of fear of punishment, but because we appreciate the wisdom of the Creator revealed in this legislation. It is only in the next Parshah that the Torah addresses itself to many of the philosophic aberrations that we must avoid also.
It is more difficult to explain the Torah's promise of material rewards to the second group of people, i.e. those who do believe in spiritual rewards as the result of adhering to their respective religions. According to them, how can the Torah remain silent about life after death? It is not surprising that adherents of those religions argue that since Judaism apparently cannot lead you to the world in which spiritual values predominate, it is only a preliminary stage for the messianic age. When that age arrives, Judaism would have to be redefined for those people who have reached the niveau Torah wishes them to achieve by means of mitzvot ma-assiyot, performance of the commandments. The justification of the whole attitude of Christianity towards Judaism is anchored in this apparent failure of Torah to promise survival of the soul as a reward for following the lifestyle prescribed by Torah. Since man's activities consist of either fulfilling the will of G'd, or the reverse, visible results of having fulfilled G'ds will are a necessary incentive. For this reason, our sages say that it is quite in order to fulfil Torah laws for the wrong reason, since chances are that eventually one will do so for the right reasons. (Pessachim 50) David says in Psalm 57, 11, "Your mercy is great unto the Heavens," whereas in Psalm 108,5, he says "Your mercy is great beyond the Heavens." The former statement refers to people whose horizon is limited to the physical world, whereas the latter refers to people who do not see their entire purpose in their physical existence. The Torah offers much broader hints concerning the forfeiture of such privileges as the soul's survival, when the kind of transgression involving the karet penalty is discussed. Being "cut off" from one's people, and similar terminology would be meaningless, were it to refer merely to physical death. Indeed, it would be ridiculous to decree a penalty that could not even be noticed. Onkelos feels that if the presence of the shechinah in our midst confers spiritual benefits upon us, once our soul is no longer encumbered by our body, such benefits would be greatly enhanced.
The answer G'd gave to the angels in our opening aggadah then is this. Since G'd had asked Adam to perform a simple task, one well within reach of his capabilities, and still he had failed, such failure could only have been due to lack of effort on his part, not to the fact that he was a mixture of body and soul. At that point in the conversation came the angels' question why Moses and Aaron also had to die, seeing they had in fact complied with all the mitzvot that they had been commanded. The angels' question presumed that Moses and Aaron had in fact sinned, but since such sin had been minor, they should have deserved forgiveness. It is also assumed that the angels' statement that Moses and Aaron had observed the whole Torah, meant that any sins that they might have committed had surely been wiped out by their having repented them. Otherwise, one could not speak about fulfilling "all" commandments. G'ds reply was, that it was true that they had not sinned in the sense of having been remiss, but that their very nature makes them mortal, since their composition makes one hundred per cent dedication to spiritual perfection impossible. To that extent, both sinners and saints wind up leaving their bodies behind when they die. Even those sages who hold that death can occur without prior sin, (Shabbat 55) do not refer to involuntary sin, since we have a verse in Kohelet telling us that such sinlessness simply does not exist. Also, the so called etyo shel nachash, the poisonous residue of man's seduction by the original serpent in Eden, which is credited with having caused the death of four otherwise totally blameless individuals, refers only to the absence of the kind of sin that warrants the death penalty. That school holds that Moses and Aaron had been guilty of death, having violated their duties as prophets. ("because you have not demonstrated sufficient faith to cause My name to be sanctified." Numbers 20,12)
And it is along these lines that I interpret (Genesis 2:17): "For on the day that you eat from it, you shall surely die." This is not a monition of punishment for rebellion, for if it were, Adam should not be further cursed for his sin, but receive that punishment decreed for him for transgression of the command, namely, to become mortal, and nothing more. Why, then, was the work of his hands subsequently cursed and a curse pronounced upon the earth because of him? But the key to the matter is as we have explained. All the perfection of his nature and his residing in the choicest of environments would not avail to invest him with eternal life if not for the ascendancy of the intellect and its power. And it is well known that the intellect grows in power in proportion to one's occupation with the ideational and that it diminishes through his concentration upon the phenomenological. And it is also well known that this tree (whatever its identity) possessed the property of arousing lust in man and drawing him to the phenomenological, as our sages of blessed memory have stated (Berachoth 40a): "It (the tree) was wheat, for a child cannot call 'Father' and 'Mother' until he has tasted grain." This accounts for G-d's telling him (Ibid 2:17): "And from the tree of the knowledge of good and evil, do not eat from it." For I am informing you that on the day that you eat from it you will become mortal, for the powers of your body will grow and your intellect will weaken, and in point of your body, you are not oriented to life. This verse, then, constitutes an exhortation and its rationale, and not a monition of punishment at all. But Eve did not penetrate to the depths of the matter (and it is possible that its true meaning escaped Adam too) and because of this she took the words literally to the effect that it was in the very nature of that tree to be destructive of the body. This is the intent of (Ibid 3:7): "And the woman saw that the tree was good for eating…" The Torah expatiates on this to impress upon us the nature of Eve's error. Proceeding on the understanding that G-d had pronounced the tree as destructive of body because of the nature of body itself, she saw this to be impossible. For all of the scholars have already written that the odor, taste, and proximity of lethal poisons cannot be pleasant to the body, and that anything found to be pleasant to the palate or to the taste cannot be such a poison. Because of this, when Eve found the character, smell, and appearance of the fruit to be compatible with the body and the human compound, she reasoned that it could not conceivably cause death or shorten life.
And this is what He (blessed be He) said to Adam (Bereshit 2:17): “for on the day that you eat from it, you will [emphatic] die”. It’s not that it was the case of a curse and punishment, for “is it not from the mouth of the Most High that evil and good issue…” (Eikha 3:38). But rather its explanation is that, as a result of eating from it, the pollution of evil will be mixed into you, and there will be no other rectification afterwards to separate it from you so that it will be better for you afterwards, if not via death and the rotting in the grave.
Know that when the first man sinned by eating the fruit of the tree of the knowledge of good and evil, both his body and soul took on a composition of good and evil. This is the matter of “the contamination of the serpent,” (Talmud Bavli, Shabbat 146a and elsewhere.) that was instilled in Eve and Adam. This dross brought about illness, disease and death, both spiritually and physically. This is the meaning of the verse, (Genesis 2:17) “For on the day that you eat from it, you shall surely die” – meaning the death of the soul, as well as the death of the body. (The literal translation of the verse is, “Die, you shall die,” that is, both physical and spiritual death.)
From then on, they only made use of the methods of ascending to the world of Action-Asiyah, and nothing more. However, because Action-Asiyah is the lowest of the four world, and additionally, because the angels of the world of Action-Asiyah themselves are composed of a majority of evil with a minority of good, and moreover, because the good and evil in them greatly adhere to each other, therefore there is no Godly comprehension and grasp in the world of Action-Asiyah, being that it is impossible to only grasp the good in it. Therefore, whatever grasp there is, is an admixture of good and evil, truth and false. ([The following passage from the Zohar, which is included as a note in this section, appears to either be an addition from an alternate manuscript, or added by the Chida]: This is similarly stated in Tikkunei Zohar, Tikkun 66 (97a), as follows: Rabbi Shimon said, “Woe to those people who set aside engagement in the study of the Torah, about which it states (Genesis 3:22), ‘And he shall take also of the Tree of Life,’ and engagement in the mitzvot, which are the fruit of the tree, about which it states (Gen. 3:22 ibid.), ‘and he shall eat and live forever.’ Woe to those who instead follow after those who entice them, who are from the side of the primordial snake (Nachash HaKadmoni). They entice them, telling them, “Come and learn how to command the angels who rule over the stars and the sun and the moon, and those who are appointed over the evil spirits and demons, and you will be like God, knowing good and evil.” It is about such people that it states (See Deuteronomy 17:3; Kings II 23:5; Jeremiah 44), “So says HaShem-יהו״ה to those who sacrifice and offer incense to the stars and constellations, to the sun and moon, and to all the hosts of the heavens; something that I never commanded.” The engagement in such matters is forbidden by the Holy One, blessed is He, as He commanded Adam (Genesis 2:17), “But as for the tree of knowledge of good and evil, you shall not eat of it etc.” Yeshu the wicked one, made use of this knowledge, and the same is so of the generation of Enosh, the generation of the flood, and the generation of the dispersion. The Holy One, blessed is He, uprooted them all from this world and from the coming world, as it states (Genesis 2:17), “On the day that you eat of it, die you shall surely die (Mot Tamut-מות תמות).” That is, “you shall die” (Mot-מות) in this world and “you shall surely die” (Tamut-תמות) in the coming world. This sin of making use of the holy names to command angels and demons is what brought about the destruction of the first Holy Temple and the exile of the Jewish people among the nations of the world, through which many were killed. For, each man sacrificed and offered incense to angels and demons, and drew the powers of impurity upon themselves. When the prophets would come and chastise them, the verse (Kings II 17:13-14) attests that they did not listen to the voice of the prophets and the seers. How would the prophet chastise them? He would tell them, “Repent and do Teshuvah, and if not, there will be the fulfillment of the verse (Deuteronomy 11:17), ‘He will restrain the heaven so that there will be no rain, and the ground will not yield its produce, and you will be swiftly banished from the goodly Land that HaShem-יהו״ה gives you.’” They, however, made light of the words of the prophet, and ridiculed him, saying, “We need not be concerned with your words, as we will command the angels who are appointed over the rain, and we will force them to bring forth the rain.” However, because of them, the Holy One, blessed is He, exchanged His appointed angels in their tasks, and they were instead killed and the Holy Temple was destroyed because of them, and it is because of them that the Jewish people were exiled. This was the sin of Adam, through which the snake caused death to him and his wife. He enticed them with that tree, as written (Genesis 3:5), “God knows that on the day you eat of it your eyes will be opened and you will be like God etc.” For this reason, the Holy One, blessed is He, commands man and tells him to contemplate that which is permitted to be contemplated, but not engage in hidden matters (See Deuteronomy 29:28).)
Who is worthy of raising Her to there? (Ps. 1:1) ... he that (asher) has not walked in the counsel of the wicked – which is evil advice, from the side of: (Gen. 2:17) ... the tree of knowledge of good and evil...
And there is a tree below, whose branches and roots and body and fruit, are all ‘the poison of death’ – and this is Samael. Whoever transgresses upon the Torah, is watered from that tree and is sustained by it, and about that it is stated: (Gen. 2:17) ... for on the day that you eat of it you will surely die – and from its aspect, it is a ‘life of anguish’.
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“You shall designate cities for you, cities of refuge they shall be for you, and the murderer who smites a person unwittingly shall flee there” (Numbers 35:11). “You shall designate cities for you” – this is what the verse said: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). “Remember Your mercy, Lord, and Your kindnesses, [for they are eternal]” (Psalms 25:6) – David said: Master of the universe, had it not been for Your kindnesses that preceded Adam the first man, he would not have survived, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17). But You did not do so to him, but rather, You took him out of the Garden of Eden, and he lived nine hundred and thirty years, and then he died. What did You do to him? You banished him from the Garden of Eden, as it is stated: “He banished the man”’ (Genesis 3:24). Why was he banished? It is because he brought death upon the generations. He incurred liability to die immediately, but You had mercy upon him and banished him in the manner of the unwitting murderer, who is exiled from his place to the cities of refuge. That is why it is stated: “Remember Your mercy, Lord, and Your kindnesses [for they are eternal].” When Moses stood and the Holy One blessed be He said to him: “You shall designate cities for you,” Moses said: ‘Master of the universe, one who unwittingly killed a person in the north or in the south, from where does he know where the cities of refuge are so he could flee there?’ He said to him: ‘“Prepare the way for you” (Deuteronomy 19:3) – direct the way for you, so that they will not be mistaken and the blood redeemer will find him and kill him; “there is no death sentence for him”’ (Deuteronomy 19:6). He said to Him: ‘How?’ He said to him: ‘Position stone markers directing to the cities of refuge so he will know how to go there. On each marker, inscribe on it: Murderer, to the city of refuge,’ as it is stated: “Prepare the way for you.” That is why it is stated: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). If for murderers he made a path and a way for them to flee and be saved, for the righteous, all the more so: “He guides the humble with justice, and He teaches the humble His way” (Psalms 25:9). “And the murderer who smites a person unwittingly shall flee there” – but not intentionally. If one kills intentionally and says: I killed unwittingly, and flees to cities of refuge, the Holy One blessed be He said: Even if he flees and enters upon My altar, kill him, as it is stated: “If a man acts intentionally against his neighbor [to kill him…you shall take him from My altar to die]” (Exodus 21:14). Who was it who fled to the altar and was killed? It was Yoav, as it is stated: “The tidings came to Yoav…[Yoav fled] to the Tent of the Lord [and grasped the corners of the altar]” (I Kings 2:28). And it says: “A Taḥkemonite, head of the officers” (II Samuel 23:8). (A reference to Yoav, indicating that he was wise, as Taḥkemonite is an expression of wisdom [ḥokhma].) Did he not know that it is written in the Torah: “If a man acts intentionally against his neighbor…” that he went and grasped the corners of the altar? Rather, he said: Those executed by the court are not buried in the graves of their ancestors, but rather by themselves. It is preferable for me that I die here and be buried in the graves of my ancestors. “Benayahu brought back word to the king, saying: So said Yoav.… The king said to him: Do as he said: Strike him down, and bury him, and remove the innocent blood that Yoav shed from upon me and from upon my father’s house” (I Kings 2:30–31). Why was he killed? It is because David his father commanded him so: “You too know what Yoav son of Tzeruya did to me, what he did to the two commanders of the armies of Israel, to Avner son of Ner and to Amasa son of Yeter; he killed them” (I Kings 2:5). What did he do to him? (What did Yoav do to David?) You find when David wrote to Yoav: “Place Uriya at the front of the fierce battle, and retreat from behind him, and he will be smitten and die” (II Samuel 11:15); he [Yoav] did so and he died. All the heads of the army gathered around Yoav to kill him, as he [Uriya] had been the head of the mighty, as it is written in his regard: “Uriya the Hittite. Thirty-seven in all” (II Samuel 23:39). He showed them the letter. That is why it is written: “What Yoav son of Tzeruya did to me.” “What he did …[ to Avner son of Ner… he killed them]”: All of Israel thought that David had commanded to kill him (Avner son of Ner.) because Avner was the son of Saul’s uncle. That is why it is written: “May there not be eliminated from the house of Yoav one who suffers from discharge [zav] or a leper” (II Samuel 3:29). David stood and cursed Yoav, and all Israel knew that it (The decision to kill Avner.) had not been from David, and they reconciled. (David and the tribes of Israel reconciled.) He commanded his son Solomon to kill him, as Yoav was the son of David’s sister and he [David] sought to ensure his entry into the World to Come. (Yoav's death at the hands of Solomon would serve to atone for his sin of killing Avner.) When Solomon sought to kill him, Yoav said to Benayahu: ‘Go and say to Solomon: Do not sentence me to two sentences; if you kill me, remove the curses that your father David cursed me from upon me. If not, leave me with the curses.’ Immediately, “the king said to him: Do as he said: Strike him down and bury him” (I Kings 2:30–31). Rabbi Yehuda said: All the curses that David cursed Yoav were fulfilled in David’s descendants. “Zav” – on Reḥavam son of Solomon, as it is stated: “King Reḥavam hastened to mount the chariot [hamerkava]” (I Kings 12:18), and it is written regarding the zav: “Any saddle [hamerkav] on which the zav will ride will be impure” (Leviticus 15:9). “Leper” – on Uziyahu, as it is stated: “King Uziyahu was a leper until the day of his death. He lived in the isolation house” (II Chronicles 26:21). “Leaners on crutches” (II Samuel 3:29) – on Asa, as it is written: “However, in his old age he ailed in his feet” (I Kings 15:23) – he suffered from gout. “One who falls by the sword” (II Samuel 3:29) – on Josiah, as it is stated: “The archers shot King Josiah” (II Chronicles 35:23). Rav Yehuda said that Rav said: They stabbed him with iron spears until they rendered him like a sieve. “One who lacks food” (II Samuel 3:29) – on Yehoyakhin, as it is stated: “His allotment, a regular allotment, was given to him from the king, each day’s portion on its day, all the days of his life” (II Kings 25:30) – from the table of Evil Merodakh. (He was dependent on somebody else for his food.) You find that as long as Yehoyada was alive, Yoash performed the will of his Creator, as it is stated: “Yehoash did what was right in the eyes of the Lord all his days, as Yehoyada the priest instructed him” (II Kings 12:3). “After the death of Yehoyada the princes of Judah came and prostrated themselves to the king. Then the king heeded them” (II Chronicles 24:17) – he accepted to render himself a god. Therefore, “they administered punishments to Yoash” (II Chronicles 24:24). Why was Avner killed? It is because he made the lads’ blood a game, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Yehoshua ben Levi said: It is because he had his name precede David’s name, as it is stated: “Avner sent messengers to David from his place [taḥtav], (Obviously he sent it from his place. The word taḥtav is expounded to mean that he placed David’s name beneath [taḥat] his own.) saying: Whose is the land?” (II Samuel 3:12). The Sages say: It is because he did not allow Saul to reconcile with David, and because he had the ability to object to Saul regarding Nov, but he did not object.
Another matter, “do not cut off,” what is written before it? “The Lord spoke to Moses and Aaron” (Numbers 4:17). Rabbi Levi said: What matter does Aaron have, that he is mentioned here? It is, rather, that He is providing an allusion to the sons of Kehat and saying to them: ‘Focus your attention to ensure that you will not conduct yourselves with levity and enter before the Ark. If you conducted yourselves with levity in its regard, learn from the sons of Aaron.’ He said: The sons of Aaron, because they entered without permission, what is written in their regard? “Fire emerged from before the Lord, and consumed them” (Leviticus 10:2). You, too, focus your attention, so what befell the sons of Aaron will not befall you. That is why He wrote: “The Lord spoke to Moses and Aaron.” Our Rabbis say: Why is Aaron written here? It is because when the sons of Kehat were commanded regarding the bearing of the Ark, they became afraid. They began shouting at Moses and saying: ‘We are going to die just as the sons of Aaron died.’ The Holy One blessed be He said to Moses: ‘Just as you instituted a remedy for Aaron [when he enters the Holy of Holies], as it is stated: “With this Aaron shall come into the Holy of Holies” (Leviticus 16:3), so, institute a remedy for the Kehatite families so they will not die.’ That is what is written: “Do not cut off…” “But do this for them, [and they will live, and will not die]” (Numbers 4:19). Do not wonder about this that the Holy One blessed be He instituted a remedy for them so they would not die, as even for the wicked we have found that He instituted a remedy for them so they would not die. When the Holy One blessed be He detailed for Moses the thirty-six instances of karet in the Torah, Moses said before the Holy One blessed be He: ‘Master of the universe, if a person sins in these, will he be eliminated in that way?’ The Holy One blessed be He said to him: ‘Let them be flogged forty lashes and thereby satisfy the obligation of their karet.’ That is what we learned: All those liable to receive karet who were flogged are exempted from their karet, as it is stated: “And your brother shall be debased before your eyes” (Deuteronomy 25:3). Once he is flogged he is as your brother. This is the statement of Rabbi Ḥananya ben Gamliel. (Makkot 23a.) If one violates one transgression, his soul is taken for it, one who performs one mitzva, all the more so that his soul will be given to him. Why did the Torah require to flog him with forty lashes? It is because he violated the Torah that was given in forty days, and he caused death to himself, who was formed in forty days. (The fetus, for certains purposes, is not viewed as a child before forty days of development. (Yevamot 69:2)) Let him be flogged forty lashes and thereby satisfy the obligation of his karet. Just as it was done to Adam the first man, who sinned and incurred liability to die, and was stricken with forty blows, as the world was cursed forty curses due to his sin: Ten for Adam, ten for Eve, ten for the serpent, and ten for the earth. The Holy One blessed be He extended the day for him, as it is stated: “As on the day that you eat of it you will die” (Genesis 2:17), but he lived nine hundred and thirty years. He did not complete the day of the Holy One blessed be He. (Based on the verse: “As one thousand years in Your eyes are like yesterday gone by” (Psalms 90:4).) If for the wicked He instituted a remedy, all the more so for the righteous. That is, “do not cut off…”
“A man or woman...” – this is what is written: “All the kings of the earth will praise You [yodukha], Lord, as they heard the words of Your mouth” (Psalms 138:4). Rabbi Pinḥas said: The kings of the nations of the world heard three matters from the Holy One blessed be He, and they stood from their thrones and praised [vehodu]. When the Holy One blessed be He gave the Torah to Israel and said: “I am the Lord your God” (Exodus 20:2), the kings of the nations of the world said: He is saying as we would. What king would want another to reject him? Likewise, the Holy One blessed be He, when He said: “You shall have no [other gods]” (Exodus 20:3), they said: What king would want to have a partner? Likewise, when He said: “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), they said: What king would want people taking oaths in his name and lying? Likewise, the Holy One blessed be He, when He said: “Remember the Shabbat day” (Exodus 20:8), they said: What king would want people not to honor the day that he rested? But when He said: “Honor [your father and your mother]” (Exodus 20:12), they said: According to our protocols, anyone who registers himself to be subservient to the king, he renounces his parents; but this One declares and says: “Honor your father and your mother”? They arose from their thrones and praised him. (All the more so they praised him regarding the prohibitions against murder, adultery, stealing, bearing false testimony, and coveting.) When the Holy One blessed be He said: “For what he misappropriated from the sacred he shall pay” (Leviticus 5:16), they said: According to our protocols, anyone who misappropriates a spinning hook from the emperor must give him the blade of a plow, (He is punished much more severely than a person who stole from a commoner, whereas the punishment for one who steals from the sacred (Leviticus 5:16) and one who steals from a commoner (Leviticus 5:24) is the same.) but this One declares and says: “For what he misappropriated from the sacred he shall pay”? Moreover, He was more stringent regarding [sins against] with the commoner than He was regarding [sins against] the Most High, as regarding the Most High it is written: “A person who will commit a trespass, [and sins unwittingly]…” (Leviticus 5:15), and regarding a commoner it is written: “A person who shall sin, [and commit a trespass against the Lord]” (Leviticus 5:21); the Torah renders it as though it were intentional. (Although in both cases, one incurs liability to bring an offering only if the act was unwitting, regarding the trespass against the commoner, the word unwitting is not mentioned.) Moreover, regarding this one, it precedes trespass to sin, while regarding that one, it precedes sin to trespass. This is true not only regarding an Israelite, but it is so even regarding one who robs a proselyte. Who is a God like this who loves those who love Him, and draws near the distant like those who come near in His name? They stood from their thrones and praised him. Do not say it is only righteous proselytes who converted for the sake of Heaven that the Holy One blessed be He draws near; but even those who converted not for the sake of Heaven, the Holy One blessed be He demands an accounting for the affront to them. That is what is written: “There was a famine in the days of David [for three years, year after year, and David entreated of the Lord. The Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). What is “year after year”? It teaches that they were three consecutive years. When David saw that the famine began to come in his days, he said: Due to the iniquity of five matters rain does not fall: It is due to the iniquity of idolaters, of engagers in illicit relations, of shedders of blood, of pledgers of charity in public who do not give, and due to the iniquity of those who do not distribute their tithes properly. Due to the iniquity of idolaters, from where is it derived? It is as it is stated: “Beware, lest your heart be seduced [and you stray and serve other gods]” (Deuteronomy 11:16), and it says: “The wrath of the Lord will be enflamed against you, [and He will restrain the heavens and there will be no rain]” (Deuteronomy 11:17). Due to the iniquity of engagers in illicit relations, from where is it derived? It is as it is stated: “You defiled the land with your licentiousness…” (Jeremiah 3:2), and it says: “Raindrops were withheld and [there was no] late rain” (Jeremiah 3:3). Due to the iniquity of shedders of blood, from where is it derived? It is as it is stated: “For blood defiles [yaḥanif] the land” (Numbers 35:33); blood will cause wrath to settle [yiḥan af] upon the land. (From the previous derivation, the result of wrath is: ”And He will restrain the heavens and there will be no rain.”) Due to the iniquity of pledgers of charity in public who do not give, from where is it derived? It is as it is stated: “Clouds and wind but no rain” (Proverbs 25:14). Why? [Because of] “a man who glories in a false gift” (Proverbs 25:14). Due to the iniquity of those who do not distribute their tithes properly, from where is it derived? It is as it is stated: “Bring all the tithe to the storehouse…[test Me now with this…if I will not open for you the windows of heaven and pour out an endless blessing for you]” (Malachi 3:10). During the first year, David began admonishing his generation during the pilgrimage festival, and he said to them: Are there, perhaps, people among you who are idolaters, as the heavens are restrained from having rain fall only due to that iniquity? They went out and sought, but did not find. The second year, he said to them: Are there, perhaps, illicit sexual relations among you, as the heavens are restrained only due to that? They went out and sought, but did not find. The third year, he said to them: Are there, perhaps, shedders of blood, pledgers of charity in public who do not give, or withholders of tithes among you, as the heavens are restrained only due to them? They went out and sought, but did not find. From then on, David said: The matter is dependent solely upon me. He began consulting the Urim and the Tumim. That is what is written: “David entreated of the Lord” (II Samuel 21:1). Rabbi Shimon ben Lakish said: That [indicates] he consulted the Urim and the Tumim. Rabbi Elazar said that the source of Rabbi Shimon ben Lakish is that he derives a verbal analogy: penei, penei. Here it is written: “David entreated of the Lord [penei Hashem],” and there it is written: “Before [velifnei] Elazar the priest he shall stand, and he will inquire for him [regarding the judgment of the Urim before the Lord]” (Numbers 27:21). The Holy One blessed be He said to him: David, you are protected from sin; rather, it is due to Saul and the bloody house. That is what is written: “The Lord said: For Saul, and for the bloody house, [in that he put the Givonites to death]” (II Samuel 21:1). “For Saul” – because you did not perform kindness with him and he was not eulogized properly. The Holy One blessed be He said to him: David, is he not Saul who was anointed with the anointing oil? Is he not Saul, who, during his reign, no idol worship was performed in Israel? Is he not Saul, whose portion is with Samuel the prophet, and you are in the land [of Israel] and he is outside the land? (He is buried in Yavesh Gilad, which is located east of the Jordan River.) “And for the bloody house in that he put the Givonites to death” (II Samuel 21:1) – Where do we find that he put the Givonites to death? Rather, due to the fact that he killed [the residents] of Nov, the city of priests, to whom they would supply water and food, the verse ascribes to him as though he put them to death. (The Givonites would earn their livelihood by supplying food and water to Nov.) Rabbi Elazar said: It is written: “Seek the Lord, all you humble of the earth, who have performed his judgment” (Zephaniah 2:3). What is “who performed his judgment”? It is that he implements His judgment and His reward for performance simultaneously. You find the Holy One blessed be He demanding justice for the Givonites from Saul, and remembering Saul’s deeds in order to pay him a good reward. At that moment, David said: Is it on behalf of these proselytes that the Holy One blessed be He did so to His people? The Holy One blessed be He said to him: If you distance the distant, ultimately, you will distance those who are near. Come and learn from your master Joshua, who, when the Givonites said: “Come up to us quickly, and save us and help us” (Joshua 10:6), Joshua said: Will we burden the community on behalf of these proselytes? The Holy One blessed be He said to Joshua: If you distance the distant, ultimately, you will distance those who are near. Go out and learn from where are your origins? Are they not from strangers, as it is stated: “To Joseph in the land of Egypt were born…[Manasseh and Ephraim]” (Genesis 46:20), and it is written: “For the tribe of Ephraim, Hoshea (Hoshea is Joshua (Numbers 13:16).) son of Nun (Numbers 13:8)? Immediately, “the king summoned the Givonites and spoke with them. The Givonites [were not of the children of Israel…and the children of Israel had taken an oath to them]” (II Samuel 21:2). “The Givonites were not of the children of Israel” – how is this matter relevant here? Rather, this is what the verse is saying: Because David summoned the Givonites and spoke with them, but they did not accept it (His offer of compensation.) from him, that is why “the Givonites were not of the children of Israel,” as David arose and distanced them that they may not marry with the congregation [of Israel]. That is what we learned: The netinim (This is a reference to the Givonites, based on the verse: “Joshua rendered them [vayitnem] that day hewers of wood and drawers of water” (Joshua 9:27).) may not enter the congregation. (See Mishna Yevamot (78:2).) At that moment, David said: The Holy One blessed be He gave three gifts to Israel: Being merciful, self-effacing, and performers of acts of kindness. Merciful, as it is stated: “He will give you mercy, and He will be merciful to you, and He will increase you” (Deuteronomy 13:18). Self-effacing, as it is written: “So that His fear will be on your faces, so that you will not sin” (Exodus 20:17) – this is a sign for the self-effacing that they do not sin. Anyone who does not have the quality of self-effacement, it is a certainty that his ancestors did not stand at Mount Sinai. Performers of acts of kindness, as it is stated: “So that he shall command his children and his household [after him…to perform righteousness and justice]” (Genesis 18:19), and it is written: “The Lord your God will maintain for you the covenant and the kindness” (Deuteronomy 7:12). And these have none of these qualities in them. Immediately, he arose and distanced them. That is what is written: “The Givonites were not of the children of Israel” – they are not worthy to become intermingled with them. Even though they are proselytes, their ancestors did not stand at Mount Sinai, because they are considered to be of the Canaanites. That is what is written: “But rather from the remnant of the Emorites” (II Samuel 21:2). What is written in their regard? “You shall not marry them” (Deuteronomy 7:3). These too, like them, are not worthy to cleave to Israel. One verse says: “The men of Israel said to the Hivites…” (Joshua 9:7), but here, it calls them Emorites. Rather, they were from the Emorites. Why, then, does it call them Hivite? It is because they performed the act of the serpent. (Serpent is ḥivya in Aramaic.) The serpent said: I know that the Holy One blessed be He said to you: “As on the day that you eat of it you will die” (Genesis 2:17). Rather, I will go and deceive them. They will eat and be punished, and I will inherit the earth for myself. The Givonites did the same. They said: We know that the Holy One blessed be He said to Israel: “Rather, you shall destroy them, the Hittites, the Emorites…” (Deuteronomy 20:17), “You shall not make a covenant with them…” (Deuteronomy 7:2). Rather, we will go and deceive them, and they will make a covenant with us. Perforce, either they will put us to death and will violate the oath or they will sustain us and will violate the decree. In any case they will be punished, and we will inherit the land for ourselves. Therefore, when Joshua saw that this was so, he said to them: “Why did you deceive us…?” (Joshua 9:23). Joshua said to them: You performed the act of the serpent; therefore, you will receive the retribution of the serpent. Rabbi Elazar said: He cursed them like the serpent, as it is written: “Now, you are accursed” (Joshua 9:23), just as it is written regarding the serpent: “You are more accursed than all the animals” (Genesis 3:14). What is, “the children of Israel took an oath to them” (II Samuel 21:2)? David said: When the children of Israel took an oath to them, they left the matter dependent upon me, so that if I wish to distance them or to draw them near, I have license to do so. I am distancing them. From where is it derived that they left the matter dependent upon David? It is written: “Joshua rendered them that day hewers of wood and drawers of water [for the congregation and for the altar of the Lord to this day, in the place that He would choose]” (Joshua 9:27). Rabbi Ami said in the name of Rabbi Yehoshua ben Levi: After it said: “For the congregation and for the altar of the Lord,” what need was there to say: “In the place that He would choose [yivḥar]”? Rather, Joshua left it dependent upon David. He said: I will neither draw them near nor distance them. Rather, the one who is destined to build the Temple [beit habeḥira], if he arrives at the decision to draw them near, he will draw them near; to distance them, he will distance them. When David came and saw that they were cruel, he distanced them. Ezra, too, distanced them, as it is written: “The netinim lived in the Ofel…” (Nehemiah 11:21). (They were distinct from the rest of Israel.) In the future, too, the Holy One blessed be He will distance them, as it is stated: “Those who labor in the city, (The midrash is explaining that “those who labor in the city” refers to the Givonites, who were drawers of water and hewers of wood for the altar in Jerusalem.) will till it [yaavduhu], from all the tribes of Israel.” (Ezekiel 48:19) – they will be eradicated [ye’abeduhu] from all the tribes of Israel. “Saul sought to smite them” (II Samuel 21:2) – even though he did not smite them, they acted cruelly toward him. This is to teach you that David did not distance them for naught. “In his zeal on behalf of the children of Israel and Judah” (II Samuel 21:2) – even though Saul became angry at them only due to the zeal that he had on behalf of Israel and Judah, and he did so not due to hatred that he hated them. Nevertheless, they did not have mercy on his offspring. What is that zeal? It is due to the fact that they did not reveal to him where David was hiding. Immediately, David sent and summoned them: What is with you and the house of Saul? They said to him: It is because he put an end to our livelihood, and he put seven of our people to death; two hewers of wood, two drawers of water, an official, a scribe, and an attendant. He said to them: What do you seek now? That is what is written: “David said to the Givonites: “What shall I do for you? With what shall I atone, so that you will bless the inheritance of the Lord” (II Samuel 21:3)? He said to them: What benefit will there be for you if you kill a person from the house of Saul? Rather, tell me with what remedy shall I provide you so you will be placated? How much silver and gold shall I give you as ransom for your lives? “With what shall I atone [akhaper],” just as it says: “When ransom [kofer] is imposed upon him, he shall give redemption of his life” (Exodus 21:30), so that the famine will cease? That is what is written: “So that you will bless the inheritance of the Lord”; just as it says: “Jacob blessed Pharaoh” (Genesis 47:7), he blessed him that the famine would cease. “The Givonites said to him: We have [lanu] no silver or gold with Saul or with his house” (II Samuel 21:4) – li is written, but it is read lanu. (Li means “I have,” whereas lanu means “we have.”) Why is it so? David said to them: ‘What benefit would there be for you in their being killed? Take silver and gold for yourselves.’ They said to him: ‘We do not seek silver and gold from Saul and from his house. He did not owe us any money so that we should take money from him, but rather, he owes us lives and we seek lives.’ David said: Perhaps this half of them is intimidated by the other half. He took each one separately and sought to placate him by himself. He said to him: ‘What benefit would there be for you in their being killed? Take money.’ He said to him: ‘I have no silver or gold with Saul or with his house. We have no interest in seeking any others, but only him, as his servants did not wish to extend their hand against the priests, nor against us,’ as it is stated: “But the king's servants were unwilling to extend their hand to harm the priests of the Lord” (I Samuel 22:17). That is, “We would not have any man in Israel put to death” (II Samuel 21:4). When David saw that they did not accept it from him, he said to them: ‘What do you say that I should do for you? If it is lives that you seek, I will do it.’ That is what is written: “What do you say that I shall do for you?” (II Samuel 21:4). When David said that to them, they said to him: ‘We do not seek to exact retribution against him for his full measure. He sought to destroy us all, so we would have no standing within the entire boundary of Israel; we are not demanding all his offspring, but only seven, corresponding to the seven that he killed from us.’ That is what is written: “They said to the king: The man who eradicated us [asher kilanu], and who devised against us, [so that we would be destroyed from standing within the entire border of Israel]” (II Samuel 21:5). Asher kilanu contains seven letters, corresponding to the seven people among them whom he put to death. “Let seven men of his offspring be given to us, and we will impale them before the Lord in Giva of Saul, chosen of the Lord” (II Samuel 21:6) – so that the entire world will see, will be afraid, and will no longer continue to mistreat proselytes. That is why it is written: “Before the Lord,” as He commanded to treat proselytes well, but he mistreated them. Why in Giva of Saul? So that they will know that if the Holy One blessed be He did not show favor to the king, all the more so to commoners. “Chosen of the Lord” (II Samuel 21:6)? They are denouncing him and calling him “chosen of the Lord”? Rather, they said: “In Giva of Saul,” and a Divine Voice emerged and said: “Chosen of the Lord.” When David saw that his problem was a problem, he told them: ‘I will give.’ That is what is written: “The king said: I will give” (II Samuel 21:6). “The king had compassion for Mefivoshet son of Yonatan [son of Saul]” (II Samuel 21:7) – because he was a great Torah personality, David set his sights on rescuing him from their hand. David said: I will pass them before the altar. Anyone whom the altar accepts will be under its auspices. He passed them before the altar and prayed on his behalf, and the altar went and accepted him. That is what is written: “I cry out to God Most High, to the Almighty who accomplishes for me” (Psalms 57:3); the Holy One blessed be He agreed with David. “The king took the two sons of Ritzpa daughter of Aya, whom she bore to Saul…[and the five sons of Mikhal daughter of Saul, whom she bore to Adriel son of Barzilai the Meḥolatite]” (II Samuel 21:8). But is it not written: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23)? And where is Merav? (Merav was married to Adriel (I Samuel 18:19).) Say now that they were the sons of Merav, but Mikhal raised them and they are attributed to her name. “He gave them into the hand of the Givonites, and they impaled them on the mountain before the Lord. The seven of them [shevatam] fell together” (II Samuel 21:9). Shevatam is written without a yod; (As opposed to shivatayim.) this is Mefivoshet, who was spared, who was lacking from the seven. “And they were put to death during the first days of harvest, at the beginning of barley harvest” (II Samuel 21:9) – it teaches that they were killed on the sixteenth of Nisan, the day on which the omer is sacrificed. “Ritzpa daughter of Aya took sackcloth, and spread it for herself over the rock [hatzur]” (II Samuel 21:10) – what is “over the rock”? Rabbi Hoshaya said: “As she would say: “The Rock, His deeds are perfect” (Deuteronomy 32:4). “From the beginning of harvest until water dripped upon them from the heavens” (II Samuel 21:10) – Rabbi Aḥa bar Zevina said in the name of Rabbi Hoshaya the Great: Sanctifying the Name is greater than profaning the Name. Regarding profaning the Name, it is written: “His corpse shall not remain overnight upon the tree” (Deuteronomy 21:23). (Leaving a corpse hanging on the tree for an extended time is considered to be profaning the Name. See Rashi on Deuteronomy 21:23.) Regarding sanctifying the Name, it is written: “From the beginning of harvest until water dripped upon them from the heavens.” (The sanctification of the Name caused by leaving them on the tree for an extended period outweighs the profanation of the Name caused by leaving them.) It teaches that they remained hanging from the sixteenth of Nisan until the seventeenth of Marḥeshvan. But is it not written: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers]” (Deuteronomy 24:16)? But sons died for the sin of their father. Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: It is preferable for one letter to be uprooted from the Torah than to have the name of Heaven profaned in public. The nations of the world were saying: The Torah of these is fraudulent; it is written in their Torah: “His corpse shall not remain overnight” (Deuteronomy 21:23), and these are hanging for seven months. It is written in their Torah: Two are not sentenced on one day, (Mishna Sanhedrin 45b.) and these seven were [sentenced] together. It is written in the Torah: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers],” but these were killed for the sin of their fathers. They were asking: What did these do that the attribute of justice was altered in their regard? Israel would say to them: ‘It is because their ancestors extended their hand to mistreat unsought proselytes.’ They said to them: ‘What is their nature?’ They [Israel] said to them: ‘These are the proselytes who converted in the days of Joshua.’ They said to them: ‘It is on behalf of these accursed unsought proselytes that the Holy One blessed be He did so to His people? If this is so for the sons of kings, all the more so for commoners. If for these who did not convert for the sake of Heaven, see how the Holy One blessed be He exacted punishment for their blood, one who converts for the sake of Heaven, all the more so. Certainly, there is no god like their God, and there is no nation like their nation, and we should cleave only to this nation, whose God is greater than any god.’ Immediately, many proselytes converted from the nations of the world, at that moment, one hundred fifty thousand, as it is stated: “Solomon counted all the proselytes who were in the Land of Israel, after the count that David his father counted them; and they were found to be one hundred fifty-three thousand six hundred” (II Chronicles 2:16). Solomon rendered from among them seventy thousand porters and eighty thousand quarriers in the mountains, as it is stated: “Solomon counted seventy thousand porters [and eighty thousand quarriers in the mountains.]” (II Chronicles 2:1). Why to that extent? It is to inform that the Holy One blessed be He draws the distant near and supports the distant like the near. Moreover, he gives precedence to the distant over the near, as it is stated: “Peace, peace, for the distant and the near” (Isaiah 57:19). That is, “until water dripped upon them from the heavens” (II Samuel 21:10). What is “she did not allow the birds of the heavens to rest upon them” (II Samuel 21:10)? Come and see the kindness that Ritzpa daughter of Aya performed on their behalf, as she protected them during the day from the birds of the heavens and at night from the beasts of the field, for seven months. Although the Holy One blessed be He had said to David that it was for Saul, because he was not eulogized properly and he is buried outside the land, David was dilatory regarding the eulogy, as he said: Twelve months of the year have passed already, and it is not customary to mourn for him. When they told him of the actions of Ritzpa daughter of Aya, he reasoned an a fortiori inference himself: If she, who is a woman, acted so in performance of kindness, I, who am king, all the more so. Immediately, he went to perform kindness for them. That is what is written: “It was reported to David what [Ritzpa daughter of Aya] had done.… David went and took the bones of Saul [and the bones of Yonatan his son].… He took up from there the bones of Saul [and the bones of Yonatan his son, and they collected the bones of the impaled]’ (II Samuel 21:11–13). What did David do? He stood and assembled all the elders of Israel and the eminent among them, and they crossed the Jordan and came to Yavesh Gilad. They located the bones of Saul and Yonatan, placed them in a coffin, and crossed the Jordan, as it is stated: “They buried the bones of Saul and Yehonatan his son [in the land of Benjamin in Tzela, in the grave of Kish his father. They did everything that the king commanded]” (II Samuel 21:14). What is “in Tzela, in the grave of Kish his father”? It teaches that they brought him to the border of Jerusalem and buried him there, as Tzela is alongside Jerusalem, as it is stated: “And Tzela, HaElef, and the Yevusite, which is Jerusalem…” (Joshua 18:28). “They did everything that the king commanded” (II Samuel 21:14) – what did the king command? He commanded that they should circulate Saul’s coffin to each and every tribe. The tribe into which Saul’s coffin entered would emerge, they, their wives, their sons, and their daughters, and they performed kindness for Saul and his sons, so that all of Israel would fulfill their obligation with the performance of acts of kindness. They did so until they reached his ancestral land, to the border of Jerusalem. When the Holy One blessed be He saw that all of Israel had performed acts of kindness for him and had executed justice for the Givonites, He immediately became filled with mercy and provided rain on the land, as it is stated: “God acceded to the entreaty of the land thereafter” (II Samuel 21:14). We learned the extent to which the Holy One blessed be He draws the distant near, even though they converted not for the sake of Heaven, and it goes without saying regarding righteous proselytes. That is, “all kings of the earth will praise You, Lord…” (Psalms 138:4).
“The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16). “The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16). “God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1). (One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her.) “From every tree of the garden you may eat” – He commanded him regarding theft. (God informed Adam that all the trees were permitted to him only because they were not someone else’s private property.) The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’ (“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice.) Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.” (Elohim can mean either “judges” or “God.”) From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]” (This can be translated: “When it is food, you may eat it.”) – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption? It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal. “But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17). “You shall die [mot tamut]” – death for Adam, death for Eve; (The double expression mot tamut alludes to two deaths.) death for him, death for his descendants.
“The serpent was more cunning than any beast of the field that the Lord God had made. It said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – it is written: “For with great wisdom is great anger, and he who increases knowledge increases pain” (Ecclesiastes 1:18). By increasing wisdom a person increases anger against himself; by increasing knowledge he brings pain upon himself. Solomon said: Because I increased wisdom for myself I increased anger against myself, and because I increased my knowledge I brought pain upon myself. (It is because Solomon was so wise that he became overconfident and transgressed (see Bamidbar Rabba 10:4).) Have you ever heard anyone say: ‘This donkey is afflicted by a cold?’ [Or:] ‘So many inflammations afflict him.’ [Of course not.] Where is suffering found? It is among human beings. (Who have intelligence.) Rav said: A Torah scholar does not require forewarning. (In order to incur liability for sinning. Most people are not punished unless they have been forewarned that they are committing a forbidden act, but the Torah scholar already knows that what he is doing is forbidden.) Rabbi Yoḥanan said: It is like fine linen garments that come from Beit She’an; if they get a bit dirty they are ruined [and it is a great loss]. But the linen garments of Arbel, what is their quality, and what is their value? (Being of lower quality, they are not ruined by a little stain, and in any event even if they do get ruined, they do not cost much.) Rabbi Yishmael taught: In accordance with the camel, so is its burden. (The stronger the camel, the more weight is placed on it. This is a metaphor for what was said before: The higher one’s status is, the greater one’s liability.) This is the ordinary way of the world : If two people enter a restaurant, and one says: ‘Bring me a piece of roast meat, white bread, and fine wine,’ and the other says: ‘Give me bread and beets.’ This one ]the first man] eats and suffers, (From eating too much rich food.) and that one [the second man] eats and does not suffer. The food is too much for this one, but it is not too much for that one. It is taught in the name of Rabbi Meir: The downfall of the serpent was in accordance with its greatness – The more cunning, the more cursed. Rabbi Hoshaya Rabba said: It [the serpent] (Before it was punished and reduced to its current form.) stood erect like a reed, and it had legs. Rabbi Yirmeya ben Elazar said: It was a heretic. (It said blasphemous things about God (Genesis 3:4–5).) Rabbi Shimon ben Elazar said: It was like a camel. The world lost a great benefit, as were it not so [that the serpent was punished], man would have been able to send merchandise with it and it would have been able to come and go [by itself]. (Due to its superior intelligence.)
“The woman said to the serpent: From the fruit of the trees of the garden we may eat” (Genesis 3:2). “The woman said to the serpent” – where was Adam at that time? (Why was it not speaking with Adam?) Abba bar Korya said: He had engaged in the way of nature (He had had relations with Eve.) and he was sleeping. The Rabbis say: The Holy One blessed be He was taking him and circulating throughout the entire world [telling him]: ‘This is a good place to plant, this is a good place to sow.’ That is what is written: “In a land that no man has ever crossed, and where no person [adam] has ever dwelled” (Jeremiah 2:6) – Adam the first man did not dwell there. (This was a land that Adam had been told was not fit for settlement.) “But from the fruit of the tree that is in the midst of the garden, God said: You shall not eat of it, nor shall you touch it, lest you die” (Genesis 3:3). “But from the fruit of the tree that is in the midst of the garden…nor shall you touch it” – that is what is written: “Do not add to His words, lest He rebuke you, and you will be found to be false” (Proverbs 30:6). Rabbi Ḥiyya taught: [This teaches] that you should not make the fence [around an orchard] taller than the main object [being protected], so it should not fall and sever the saplings. (A fence is needed, but it should not be made in a way that it might harm what it is protecting.) So, the Holy One blessed be He said [merely]: “As on the day that you eat of it [you shall die]” (Genesis 2:17). But she did not say that, rather [she added on to it (Constructing a fence, as it were, to guard against the actual prohibition.) and said:] “God said: You shall not eat of it, nor shall you touch it.” When it saw her passing before the tree, it took hold of her and pushed her onto it. It said to her: ‘See, you did not die. Just as you did not die from touching it, so you will not die from eating of it. Rather [the real reason God forbade you to eat of it is:] “for God knows that on the day [you eat from it…you will be as God, knowing good from evil]”’ (Genesis 3:5).
“They heard [vayishme’u]” (The underlying question here is: It is impossible to understand “the voice of the Lord God” literally, as this would be ascribing physicality to God.) – do not read it vayishme’u, but rather, vayashmiu [they made heard] – they heard the voice of the trees saying: ‘This is the thief who deceived his Creator.’ (Vayashmiu means that they [the trees] made something heard to Adam and Eve.) Another interpretation: They heard the voice of the angels saying: ‘The Lord God is going to those in the garden.’ (To punish them. The beginning of the verse should thus be translated: “They heard a voice [saying:] The Lord God is going into the garden.”) Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said: [The angels said:] ‘Is the one in the garden to die [met]?’ (Mithalekh is interpreted as two words: Is he going to die [met], that man walking [holekh] in the garden?) Rabbi Yitzḥak said: Is he to die [met], for having gone off [halakh] on his own way? That is astonishing. The Holy One blessed be He said to them: “With the day breeze [ruaḥ]” – the expansion [revaḥ] of the day. I will make this day alive for them. This is what I said to him: ‘“As on the day that you eat of it you shall die” (Genesis 2:17), but you do not know whether I meant one of My days or one of your days. But I will grant him one of My days, which is one thousand years.’ (Psalms 90:4.) He lived nine hundred and thirty years, (Genesis 5:5.) and left seventy years for his descendants. That is what is written: “The days of our lives in it are seventy years” (Psalms 90:10). “With the day breeze [ruaḥ]” – He judged them by the eastern direction [ruaḥ] – by the direction that rises with the day. (The sun.) Zavdi ben Levi said: He judged them by the western direction – by the direction that sets with the day. According to Rav’s opinion, [this means that] He treated him harshly, for as long as the day rises it gets hotter. According to Zavdi ben Levi, He treated him leniently, for as long as the day is setting, it gets cooler. “The man and his wife hid” – Rav Aivu said: His [Adam’s] stature diminished and it became [a mere] one hundred cubits. (Originally he had been much taller. See Bereshit Rabba 8:1.) “[The man and his wife hid …] among the trees [etz] of the garden” – this is an allusion to his descendants who would be placed in wooden [etz] caskets. (Because of his sin.)
“And the man was intimate with Eve his wife and she conceived and gave birth to Cain, and said: I have acquired a man with the Lord” (Genesis 4:1). And the man was intimate with Eve his wife” – “Remember, Lord, Your mercy and kindness, for they are eternal” (Psalms 25:6). They are not from now, but rather, they are eternal. Rabbi Yehoshua bar Neḥemya said: With them You conducted Yourself with Adam the first man, as You said to him: “As on the day that you eat of it you shall die” (Genesis 2:17). Had You not given him one of Your days, which is one thousand years, (Psalms 90:4.) how could he have consorted to produce offspring?
The Holy One blessed be He said: ‘Heed Me, as there is no person who heeds Me and loses.’ The Rabbis say: You find there is one who heeds [his wife and loses, and one who heeds] his wife and gains. How so? Adam the first man heeded his wife and lost. From where is this derived? As it is stated: “And to Adam He said: Because you heeded the voice of your wife…[cursed is the ground on your account]” (Genesis 3:17). Rabbi Yitzḥak said: To what is the matter comparable? To a king who said to his servant: ‘Do not taste anything until I return from the bathhouse.’ His wife said to him: ‘Taste the cooked dish, so he will not need to seek to add salt or fish gravy.’ The king came and saw him licking his lips. The king said to him: ‘Did I not tell you do not eat, and yet you ate?’ He said to him: ‘My master, your maidservant gave it to me.’ The king said to him: ‘And you heeded my maidservant more than me?’ So, the Holy One blessed be He said to Adam: “But of the tree of the knowledge of good and evil, you shall not eat of it” (Genesis 2:17). What did Eve do? She fed him. Rabbi Avin said: She did not ask, but she wept and wailed to him with her voice, and he ate of it, as so it is written: “[Because you heeded] the voice of your wife.” “The words of your wife” is not written here, but rather, “the voice of your wife.” The Holy One blessed be He said to him: “Did you eat from the tree that I commanded you not to eat of it?” (Genesis 3:11). He said to Him: ‘My Master, Your maidservant gave it to me.’ From where is this derived? As it is stated: “The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). He said to him: ‘And you heeded Eve more than Me?’ [Adam] was immediately expelled [from the Garden of Eden], as it is stated: “He banished the man; He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). That is, he heeded his wife and lost. There is one who heeded his wife and gained. This is Abraham. From where is this derived? As it is stated: “Sarai said to Abram: Please, behold, the Lord has kept me from bearing; please, consort with my maidservant; perhaps I shall be built through her. Abram heeded the voice of Sarai” (Genesis 16:2). Rabbi Shmuel bar Naḥman said: To what is the matter comparable? To one to whom a son was born. A certain astrologer saw him and said: ‘This lad is destined to be an arch-robber, his father must cast him away.’ His father heard and said: ‘Would I cast away my son?’ The father of that astrologer heard and said: ‘Everything that my son said to you, heed him.’ So, Sarah foresaw that Ishmael was taking to evil ways, and she would say to Abraham: “Banish this maidservant and her son” (Genesis 21:10) and it distressed him. The Holy One blessed be He appeared to [Abraham] and said to him: “Do not be distressed about the lad and about your maidservant; everything that Sarah says to you, heed her voice…” (Genesis 21:12). He heeded her voice and gained, as his descendants were considered [only those] descending from Isaac, as it is stated: “For it is through Isaac that descendants will be accounted to you” (Genesis 21:12). The Holy One blessed be He said: ‘If one who heeded his wife is so rewarded, one who heeds Me, all the more so.’ King Solomon came and articulated it: “But one who heeds me will reside securely and tranquilly, without fear of evil” (Proverbs 1:33).
And from the tree of knowledge of good and bad. The Holy One did not say, the tree of knowledge, rather it was Moses who wrote down the Torah and called it the tree of knowledge. And also, Adam did not know that it was the tree of knowledge, which is why the woman said to the snake, and from the fruit of the tree that is within the garden (Genesis 3:3) and she did not say, and from the fruit of the tree of knowledge.
[(Numb. 4:18:) DO NOT CUT OFF.] Let our master instruct us: In the case of one who commits a transgression punishable with excision according to the Torah, how do they receive pardon become freed from their excision? (Tanh., Numb. 1:23; see Numb. R. 5:4.) Thus have our masters taught (in Mak. 3:15): ALL WHO ARE LIABLE TO EXCISION, WHEN THEY HAVE BEEN SCOURGED, ARE EXEMPT FROM THEIR EXCISION, AS STATED (in Deut. 25:2-3): THEN THE JUDGE SHALL HAVE HIM LIE DOWN…. HE MAY GIVE HIM FORTY LASHES BUT NO MORE…; THEN YOUR BROTHER WOULD BE DEGRADED. WHEN HE HAS BEEN SCOURGED, THEN HE IS YOUR BROTHER. And why forty lashes? It is simply that, because this adam was forty days in creation (The Rabbis believed that the fetus takes forty days to develop into a human shape. See Nid. 3:7; Ber. 60a; Men. 99b; also Philo, Quaestiones, Gen. 1:25.) and transgressed against the Torah, which was forty days in the giving, he will be given forty lashes and be exempt from his punishment (i.e., from excision). And so you find in the case of the first Adam. When he was commanded and told (in Gen. 2:17): BUT FROM THE TREE OF THE KNOWLEDGE [OF GOOD AND EVIL YOU SHALL NOT EAT …], he incurred the sentence of death; and the world was scourged with forty punishments: ten for Adam, ten for Eve, ten for the serpent, ten for the land. Therefore, when a person commits one of the transgressions , he is scourged with forty lashes. And so you find with each and every thing that the Holy One commanded Moses, < there were> warnings and punishments. It is written concerning the Sabbath (Exod. 20:8): REMEMBER THE SABBATH DAY, as a warning; and as a punishment (there is Exod. 31:14): WHOEVER PROFANES IT SHALL SURELY BE PUT TO DEATH. They came to the desert and (according to Numb. 15:32) found one gathering , but Moses did not know by what death he should be killed. However, {(according to Lev. 24:12) THEY LEFT HIM IN CUSTODY FOR A CLARIFICATION TO THEM FROM THE MOUTH OF THE LORD.} [(according to Numb. 15:34) AND THEY LEFT HIM IN CUSTODY ] The Holy One said (in vs. 35): THE PERSON SHALL SURELY BE PUT TO DEATH; SHALL STONE HIM WITH STONES . Immediately Moses rose in prayer and said: Sovereign of the World, if someone from Israel should so sin, should he be stoned? Behold, would be destroyed. Make arrangement for them. He said to him: Let them be scourged with forty lashes, and they will be exempt from excision. Similarly when the children of Aaron died, the tribe of Kohath saw them. They began yelling at Moses, saying: Are we to die like that? The Holy One said to Moses: Just as I have made an arrangement for Aaron, as stated (in 16:3): IN THIS WAY SHALL AARON COME : …; so also for the Kohathite families I am making a similar arrangement, lest they die when they come unto the Holy of Holies. (Numb. 4:19): DO THIS FOR THEM (i.e., for the Kohathites) THAT THEY MAY LIVE AND NOT DIE…. Where is it shown? From what they read on the matter (in Numb. 4:18): DO NOT CUT OFF THE TRIBE OF THE KOHATHITE FAMILIES .
Another interpretation (of Prov. 1:21): AT THE HEAD OF THE ROARING HOSTS (as if from MWT) (The actual root is HMH.) SHE CALLS. AT THE HEAD of death (MWT) she is calling concerning the first Adam. What is written concerning him (in Gen. 2:17)? FOR ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE. Ergo (in Prov. 1:21): AT THE HEAD OF THE ROARING HOSTS (as if from MWT) SHE CALLS.
(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman: (Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37.) Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature? (Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3.) Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13): (Sifra, ad loc.; Sanh. 100a.) AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred. (Cf. Gen. R. 8:1).) Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth? (See ySheq. 6:2 (50a); yTaan. 1:2 (64a).) Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.
(Numb. 35:9–11:) AND THE LORD SPOKE : SPEAK UNTO THE CHILDREN OF ISRAEL, WHEN YOU CROSS . This text is related (to Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY. (Ibid., vs. 6:) BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE…. David said to the Holy One, Sovereign of the Universe, were it not for your mercies, which took precedence for the first Adam, he would not have survived. (Tanh., Numb. 10:11; Numb. R. 23:13.) Although you said to him (in Gen. 2:17): FOR ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE, you did not act in that way. Instead you excluded him from the Garden of Eden, as stated (in Gen. 3:24): SO HE DROVE OUT THE HUMAN. So why was he driven out? Because he had brought death to generations, he should have died immediately; but because you were merciful to him, you drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge. It is therefore stated (in Ps. 25:6): BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE,…. When Moses arose, the Holy One said to him (in Numb. 35:11): YOU SHALL PROVIDE YOURSELVES WITH CITIES ,…. Moses said: Sovereign of the Universe, when someone takes a life by mistake in the South or in the North, how will he know where the cities of refuge are, to which he should flee? He said to him (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh). You yourself shall make the roads straight (rt.: TKN), so that will not go astray for the blood avenger to find him and kill him, WHEN (according to vs. 6) HE DID NOT INCUR THE DEATH PENALTY. He said to him: How? He said to him: Erect road markers (stelai; Lat.: stelae.) directing (rt.: TKN) to the cities of refuge, so that he will know how to go there; and on every marker inscribe: killers to the cities of refuge, as stated (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh)…. Thus David has said (in Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY (derekh). if for killers he has made a way and a road (derekh; rt.: DRK for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) HE LEADS (rt.: DRK) THE LOWLY IN THE RIGHT PATH.
[(Gen. 11:1:) NOW THE WHOLE EARTH HAD ONE LANGUAGE.] This text is related (to Ps. 59:12 [11]): DO NOT KILL THEM LEST MY PEOPLE FORGET; MAKE THEM WANDER BY YOUR POWER AND BRING THEM DOWN. (Tanh., Gen. 2:17; cf. Gen. R. 38:1.) Against whom did David speak this scripture? He spoke it against none other than Doeg and Ahithophel. David said to the Holy One: Sovereign of the World, do not kill them by a death that you use on the rest of Adam's children; but {make them wander in the world} [MAKE THEM WANDER BY YOUR POWER] to be homeless nomads in the world. [AND BRING THEM DOWN:] and bring them down from their arrogance. Why? (Ps. 5:11 [10]:) BECAUSE THEY REBELLED AGAINST YOU. (Ps. 59:13 [12]:) FOR THE SIN OF THEIR MOUTH AND THE WORD OF THEIR LIPS < means > that they had sinned with their mouth and again with their lips. Doeg said (in I Sam. 22:9): I SAW THE SON OF JESSE COME TO NOB…. Ahithophel said to Absalom (in II Sam. 16:21): GO IN TO YOUR FATHER'S CONCUBINES…. < That was > THE SIN OF THEIR MOUTH, which they had sinned with their mouth. THE WORD OF THEIR LIPS: By the < actual > utterance on their lips. Ergo (in Ps. 59:13 [12], cont.): {THEY WERE TRAPPED IN THEIR SPEECH} [LET THEM BE TRAPPED BY THEIR PRIDE].
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. < This verse is able > to teach you that the Holy One does not delight in convicting a person, (Tanh., Lev. 4:9.) as stated (in Ezek. 18:32): FOR I DO NOT DELIGHT IN THE DEATH OF ONE WHO DIES. In what does he delight? In vindicating (rt.: TsDQ) his people. [Thus it is stated (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS < SERVANT'S > VINDICATION (TsDQ)…, (This is the interpretation of the midrash and of the new JPS translation.) < i.e. > because of his people's vindication (TsDQ)] and not < their > conviction. So also you find that in the case of the first Adam, when he created him, he set him in the Garden of Eden. Then he gave him a command and said to him: Eat this, but do not eat from this, FOR (according to Gen. 2:17) ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE. < When > he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. < Then > the Sabbath came, and he acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him < about > whether he would repent? It is so stated (in Gen. 3:9): THE LORD GOD CALLED UNTO THE HUMAN. THE LORD can only mean the quality of mercy, as stated (in Exod. 34:6): THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD. For him he had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS, in that he does not delight in convicting a person. He began to talk (in Gen. 3:11–12): WHO TOLD YOU < THAT YOU WERE NAKED? DID YOU EAT FROM THE TREE >…? THEN THE MAN SAID: THE WOMAN…. He left Adam alone and began to talk with the woman, as stated (in vs. 13): THEN THE LORD GOD SAID TO THE WOMAN…. But when he came to the serpent he did not talk with him. Instead he immediately gave him a sentence, as stated (in vss. 14–15): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, < MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD >…. I WILL PUT ENMITY < BETWEEN YOU AND THE WOMAN >…. < Then > he returned to the woman and said to her (in vs. 16): I WILL GREATLY MULTIPLY YOUR PAIN IN PREGNANCY. And when he returned to the man, he did not convict him. Rather he intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi that he said to him (in vs. 19): BY THE SWEAT OF YOUR BROW SHALL EAT BREAD, UNTIL YOU RETURN < … >. YOU RETURN can only be an expression for repentance, since it is stated (in Hos. 14:2 [1]): RETURN O ISRAEL, < TO THE LORD YOUR GOD >. When < Adam > did not repent, he expelled him from the Garden of Eden, as stated [(in Gen. 3:24): AND HE DROVE OUT THE MAN. Ergo] (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. What is the meaning of (ibid., cont.): EVIL MAY NOT ABIDE WITH YOU. R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan: Before the Holy One stand only angels of peace and angels of mercy, but the angels of wrath are far from him. It is so stated (in Is. 13:5): THEY COME FROM A FAR LAND FROM THE END OF THE HEAVENS, EVEN THE LORD AND THE WEAPONS OF HIS WRATH, TO RAVAGE THE WHOLE EARTH. [Another interpretation] (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Johanan said: If you do not pursue evil, evil will not pursue you, nor will it dwell with you.
(Numb. 4:18:) “Do not cut off.” Let our master instruct us: In the case of one who commits a transgression punishable with excision according to the Torah, how do they receive pardon [and] become freed from their excision? (See Numb. R. 5:4.) Thus have our masters taught (in Mak. 3:15): All who are liable to excision, when they have been scourged, are exempt from their excision, as stated (in Deut. 25:2-3), “then the judge shall have him lie down…. He may give him forty lashes but no more…; then your brother would be degraded.” When he has been scourged, then he is [again] your brother. And why forty lashes? It is simply that, because this adam was forty days in creation (The Rabbis believed that the fetus takes forty days to develop into a human shape. See Nid. 3:7; Ber. 60a; Men. 99b; also Philo, Quaestiones, Gen. 1:25.) and transgressed against the Torah, which was forty days in the giving, he will be given forty lashes and be exempt from his punishment (i.e., from excision). And so you find in the case of the first Adam. When he was commanded and told (in Gen. 2:17), “But from the tree of the knowledge of good and evil you shall not eat …,” he incurred the sentence of death; and the world was scourged with forty punishments: ten for Adam, ten for Eve, ten for the serpent, ten for the land. Therefore, when a person commits one of the transgressions [punishable by death], he is scourged with forty lashes. And so you find with each and every thing that the Holy One, blessed be He, commanded Moses, [there were] warnings and punishments. It is written concerning the Sabbath (Exod. 20:8), “Remember the Sabbath day,” as a warning; and as a punishment (there is Exod. 31:14), “whoever profanes it shall surely be put to death.” They came to the desert and (according to Numb. 15:32) found one gathering [wood on the Sabbath], but Moses did not know by what death he should be killed. However, (according to Lev. 24:12) “They left him in custody [because it was not clear what should be done to him.]” The Holy One, blessed be He, said (in vs. 35), “The person shall surely be put to death; [all the congregation] shall stone him with stones.” Immediately Moses rose in prayer and said, “Sovereign of the world, if a man should so sin, should he [really] be stoned? Behold, they would be destroyed. Make an [other] arrangement for them.” He said to him, “Let them be scourged with forty lashes, and they will be exempt from excision.” Similarly when the children of Aaron died, the tribe of Kohath saw them. They began yelling to Moses, saying, “Are we to die like that?” The Holy One, blessed be He, said to Moses, “Just as I have made an [alternate] arrangement for Aaron, as stated (in 16:3), ‘In this way shall Aaron come [into the sanctuary]…’; so also for the Kohathite families I am making a similar arrangement, lest they die, as stated (Numb. 4:19), ‘Do this for them (i.e., for the Kohathites) that they may live and not die….’” Where is it shown? From what they read on the matter (in Numb. 4:18), “Do not cut off….”
(Lev. 26:3:) “If you walk in My statutes.” This text is related (to Prov. 1:20), “Wisdom shouts for joy in the street; in the squares she raises her voice.” R. Samuel bar Nahman questioned R. Johanan ben Eleazar, when he was standing in the market. He said to him, “Recite one chapter (of Mishnah) for me.” He said to him, “Go to the house of study, and I will recite it for you there.” He said to him, “Rabbi, did you not teach me (Prov. 1:20), ‘Wisdom shouts for joy in the street?’” He said to him, “You know how to read (Scripture), but you do know how to recite (Mishnah). What is the meaning of ‘Wisdom shouts for joy in the street?’ In the street of Torah. In the case of a pearl, (Gk.: margelis.) where is it sold? In [its] street. In the case of jewels and pearls, where are they sold? In the known place. They are not brought to the owners of vegetables, onions and garlic, but rather to the place of merchants. Simply in [its] street. Similarly Torah is said in the street [of Torah], as stated, ‘Wisdom shouts for joy in the street; in the squares.’” And what is the meaning of (Prov. 1:20, cont.) “in the squares (rt.: rhb)?” In the place where one amplifies (rt.: rhb) it. And where do they amplify it? In the synagogues and in the study halls. Therefore it is stated (in Prov. 1:20), “in the squares she raises her voice.” (Prov. 1:21:) “At the head of the roaring hosts she calls (rt.: qr').” At the head (r'sh) of the roaring hosts she is the one calling (rt.: qr'). How so? From the beginning (rt.: r'sh) of Torah, how many hosts (Gk. ochloi (“crowds”).) does she destroy? The generation of the flood, the generation of the dispersion (i.e., of the tower of Babel) and the generation of Sodom. Hence, from the beginning of Torah she calls. Ergo, “At the head of the roaring hosts she calls.” [(Prov. 1:21:) “At the head of the roaring hosts (as if from mwt) (The actual root is HMH.) she calls.”] At the head of death (mwt) she is calling concerning the first Adam, as stated (in Gen. 2:17)? “For on the day that you eat from it, you shall surely die.” Ergo (in Prov. 1:21), “At the head of the roaring hosts (as if from mwt) she calls.” (Prov. 1:21, cont.:) “In the entrance of the city gates she speaks her words.” In the beginning they made synagogues on the heights of a city, to fulfill what was said (ibid.), “in the entrance of the city gates she speaks her words.” (In the ancient world, it was the city heights that were enclosed in a wall and would therefore be entered through its gates.) If you have spoken on matters of Torah, never say, “I have already spoken”; but rather speak again; for it is written (ibid.), “she speaks her words” (which can also be read as a future imperative form, “[you,] speak her words”). R. Abba said, “She speaks what is good and she speaks what is bad. (In Lev. 26:3-4) ‘If you walk in My statutes […] Then I will give you your rains in their season.’ Here is the good. ‘But if you do not heed, […] I will make your skies like iron’ (according to Lev. 26:14, 19). Here is the bad.” Another interpretation (of Lev. 26:3) “If you walk in My statutes”: What is written there (in vs. 11)? “Then I will set My dwelling place in your midst.” If you fulfill My commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45), “And I will dwell in the midst of the Children of Israel.” So they came forth from Egypt on this condition: that they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46), “And they shall know that I am the Lord their God who brought them out from the land of Egypt, so that I might dwell in their midst.” Now if they have done My will, My Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said, “The Holy One, blessed be He, desired that, just as He has an abode above, so He would have an abode below, for so He said to the first Adam, ‘If you are worthy, just as I am King over the heavenly beings, so I will make you king over the lower beings.’” (Cf. Tanh., Numb. 2:16; Gen. R. 3:19.) It is so stated (in Gen. 2:15), “Then the Lord God took the human.” Now the word, “took” can only be a word of exaltation, just as you say (in Gen. 12:15), “and the woman was taken to Pharaoh's house.” (Cf. Gen. R. 16:5.) And it also says (in Esth. 2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace.” But He (the Holy One, blessed be He,) did not do so. Rather, when Adam sinned, He removed his Divine Presence from him. Then when Israel arose, the Holy One, blessed be He, said to them, “You shall only go forth from Egypt on condition that you make a dwelling place for Me, so that My Divine Presence may dwell among you,” as stated (in Exod. 25:8), “Let them make Me a sanctuary [that I may dwell among them].” So also He said to Solomon (in I Kings 6:12–13), “With regard to this house which you are building, if you walk in My statutes […] Then I will dwell in the midst of the Children of Israel [and will never abandon My people Israel].” [However] (in I Kings 9:6-7) “If you and your children turn away from following Me […]. Then I will cut off Israel from upon [the face of] the land.” Why? Because those are [the] terms between Me and them, as stated (in Lev. 26:3. 14), “If you walk in my statutes…. But if you do not heed me;” what is written there (in vs. 31)? “Then I will make your sanctuaries desolate.” What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4), “Now it came to pass in Solomon's old age that his wives led his heart astray.” The Holy One, blessed be He, said to him, “I have given you the Torah [for you] to carry out its commandments, and you have seen the terms which I prescribed to you in it”; and it is written (in Ps. 72:1), “To Solomon, O God, give Your statutes to the king.” And [so] it is written (in I Kings 11:11), “Because this has been with you, and you did not keep My covenant and My statutes.” So what do I do? (According to Is. 55:11) “So shall My word be which goes forth from My mouth: it shall not return unto Me empty.” Manasseh arose to make the image and bring it into the holy of holies, as stated (in II Chron. 33:7; cf. II Kings 21:7), “And he set up a sculptured image, which he had made, in the house [of God].” Then the Holy One, blessed be He, called unto Jeremiah and said to him (in Lam. 4:3), “Even snakes (The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”).) extend a breast to nurse their young; [the daughter of My people has become cruel].” When the snake (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts [if] covered, and would not nurse. Now My children do not act like this. Instead, when they saw Me entering the house, Manasseh came and brought in the image in order to force Me out of it. At first they made a single face, (Gk.: prosopon.) and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20), “For the couch is too short for stretching out, and the molten image (Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context.) too narrow (tsar) for curling up.” Ergo I would say, “Unlike the snakes (in Lam. 4:3), they did not extend a breast to nurse their young.” The Holy One, blessed be He, said, “What am I doing here? (Hos. 5:15) ‘I am going. I will return to my place.’” "I will go and return" is not written here, but “I am going. I will return.” Now if had been written, "I will go and return (to the heavenly abode)," there would have been no hope for Israel; however, the Holy One, blessed be He, said, “Although I am going, let them repent, and I will return.” It is therefore written, “I am going. I will return to my place, until they acknowledge their guilt and seek My face. In their distress (tsar) they will search diligently for Me.” Out of the midst of distress, when it comes upon them, they shall repent, and I will return and they shall seek My face. R. Yehuda says, “If Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15), ‘In stillness (shuva, which can be read as return or repentance) and calm you shall be saved; [… but you were unwilling ].’” (yTa‘an. 1:1 (63d-64a); Sanh. 97b.) R. Shimon says, “Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22), ‘I the Lord will hasten it in its time.’” R. Elazar said, “If they do not repent on their own, the Holy One, blessed be He, will raise over them an evil king, whose decrees are as harsh as [those of] Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19), ‘for distress shall come like a stream, with the wind of the Lord driving it onward.’ At that time (according to vs. 20), ‘Then a redeemer shall come to Zion.’”
(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived. (Numb. R. 23:13.) Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers (stelai; Lat.: stelae.) directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
Adam was created on the sixth day, and He informed him in a roundabout way that He had brought death into the world, as it is said: For in the day that thou eatest thereof, thou shalt surely die (Gen. 2:12). To what may this be compared? It may be compared to a man who wished to divorce his wife. Before he enters his home, he writes out the divorce document and then enters the house with the divorce document in his hand. He then seeks a circuitous way to hand it to her. He says to her: “Give me some water that I may drink.” She does so, and when he takes the glass from her hand, he tells her: “Here is your divorce.” She asks: “What sin have I committed?” “Leave my house,” he retorts, “you have served me a warm drink.” “Apparently you already knew,” she replies, “that I would serve you a warm drink when you prepared the bill of divorce you brought with you.” And that is what Adam told the Holy One, blessed be He: Master of the Universe, two thousand years before You created the world, You had the Torah as an artisan, as it is written: Then was I by Him, as an artisan; and I was day by day all delight (Prov. 8:30). (The repetition of the word day indicates) that two thousand years (A thousand years in Thy sight are but as yesterday (Ps. 90:4).) (had passed since He wrote the Torah). Within it is written: This is the law; that a man dieth in his tent (Num. 19:14). If You had not previously decreed death for mankind, You would not have so stated in it (the Torah). The fact is, You introduced the threat of death against me in a roundabout way. Hence He acts circuitously in His doings toward the children of men (Ps. 66:5).
Remember your mercy, Lord, and your steadfast love. Rabbi Yehoshua ben Levi said that this is a practice of piety that was observed by Adam, the first man. For it is written (Genesis 2:17), "for on the day you eat from it you will certainly die." But had it not been for the one day that You, God, granted to him, which was like a thousand years, how could he have produced offspring? Indeed, from the beginning of time they have existed, from the days of Adam.
To say that "God is just". They said to Moses, "Who caused you not to enter the land?" He said to them, "I caused it myself." They said to him, "But did not God do this to you?" He said to them, "God forbid! Even you can see that God justifies the wicked and obligates the righteous." (Deuteronomy 32:4) They said to Adam, "Who caused you to die?" He said to them, "I caused it myself." They said to him, "But did not God do this to you?" He said to them, "God forbid! But I caused it myself." This can be compared to a sick person who was lying in bed. The doctor came and saw him and began to command, saying, "Don't eat such and such food because it is harmful and dangerous to your life." Days later, the patient ate what the doctor had told him not to, and he became dangerously ill. They said, "Did the doctor do this to you?" He said to them, "No, I did it to myself. I transgressed what he had commanded me." (Genesis 2:17) "But of the tree of the knowledge of good and evil you shall not eat, for on the day that you eat of it you shall surely die," because it is harmful and dangerous to you, and I am the one who caused it. (Hosea 14:10) "For the ways of the Lord are right." Woe to those who say that "God is just," for they will be held accountable. But I also say (Zephaniah 3:13), "The remnant of Israel shall not do wrong."
The ḤETH in חף אנכי clean am I (Job 33:9) is small. Seven commandments were given before the giving of the Torah, and they are all included in the verse And the LORD Elohim commanded the man, saying: Of every tree of the garden you may freely eat (Genesis 2:17)
"For thou, O Lord, hast made me glad through thy work" (Ps. 92:4). Adam said: The Holy One, blessed be He, had made me glad and brought me into the garden of Eden, and showed me the place of the abode of the righteous in the garden of Eden, and He showed me the four kingdoms, their rule and their destruction; and He showed me David, the son of Jesse, and his dominion in the future that is to come. I took from my years seventy years and added them to his days, as it is said, "Thou wilt add days to the days of the king; his years shall be as many generations" (Ps. 61:6). The Holy One, blessed be He, said to him: Thou wilt add days to the days of (the king Messiah); I also will add to his years in the future which is to come, as though they were many generations, as it is said, "His years shall be as many generations" (ibid.). I have given to God praise, and song (lauding) His works, as it is said, "I will sing of the works of thy hands" (Ps. 92:4).
All seven days was the Holy One, praised be He, speaking with Moses at the thornbush, (R. Eliyahu from Vilna explains that the statement "all seven days" is based on a simple computation of the three "three days ago" mentioned in the verse. Meir Ayin notes that this statement is quoted in Yalqut Shemot 152.) as it is written: "And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue." (Exodus 4:10). "Heretofore" is three days, and three [times] "neither, nor, nor," and the day on which He was speaking, in all seven days. And this section was [at the time of] Passover, and they fix it on the 15th of Nissan. (R. Eliyahu from Vilna explains that this follows from his commentary on the preceding chapter, that the ten plagues took a full year from the time Moses was first sent to Pharaoh. He also notes that in a different midrashic source (Exodus Rabbah 9(12)) it is stated that the duration of each plague was one month; hence, there would not have been time to accommodate the entire sequence of ten plagues in half a year. R. Jacob Emdin notes that he already explained this in chapter 3. Meir Ayin notes that the statement "and they fix it on the 15th of Nissan" is not found in the Yalqut. ) And in that same time the next year, the Children of Israel went out from Egypt. Also on the 15th of Nisan was our father Abraham spoken to at the Covenant Between the Pieces, (R. Eliyahu from Vilna notes that the Covenant Between the Pieces and the Exodus both happened on the same calendar date, Nisan 15, "exactly on that day." (Ex. 12:41). Meir Ayin notes that this tradition is found in Tanhuma Buber, Beshallah 9.) on the 15th of Nisan the angels came to our forefather Abraham to announce to him [the birth of Isaac], and in that same Section of the year following was Isaac born, (This is in accordance with Genesis 18:14: "At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son." Meir Ayin notes that Tanhuma, Pequdei 11, places the birth of Isaac on Nisan 1.) as it is written "At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son" (Genesis 18:14), and on the 15th of Nisan the Children of Israel went out from Egypt, as it is written "And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt" (Exodus 12:41), [that is] one term for all [of these events]. On the 14th [of Nisan] the Children of Israel slaughtered their Passover offerings in Egypt, and on the fifth day [after that] was the last festival day of Passover. (R. Eliyahu from Vilna notes that according to Seder Olam, Passover started on a Friday. This is also the opinion of Rashi and Tosaphot (Sabbath 87b). R. Jacob Emdin notes that in Megillah 8a it is reported that the Rabbis disagree about the date of the Exodus. In the opinion of R. Yose, it was on a Friday and in the opinion of R. Yehuda, it was on a Tuesday. According to all Babylonian sources, the giving of the Torah was on a Sabbath, and the day of the giving of the Torah is the holiday of Shavuot, which is 50 days after Passover. Hence, in Babylonian tradition Passover started on a Friday. R. Jacob Emdin explains that the 14th of Nisan, the day of slaughtering the Paschal lamb, was a Thursday, and that the Children of Israel left Egypt the next morning, Friday the 15th. He adds that it is explicitly stated in the Bible that they travelled day and night; hence, it is reasonable to assume that the places mentioned in the Biblical narrative are places of rest, one per day. The argument for placing the Exodus on a Friday is that according to Jewish tradition, Pentecost was on a Sabbath, as derived from Ex. 13:3: "Remember this day, in which ye came out of Egypt" and Ex. 20:8: "Remember the sabbath day, to keep it holy." By applying the principle "Scripture does not come to hide but to explain," one sees that since Ex. 13:3 was spoken on the 15th of Nisan, also Ex. 20:8 refers to a Sabbath. Since the giving of the Torah was 50 days after the Exodus, the Exodus must have been on a Friday. R. Jacob Emdin notes that according to the Babylonian Talmud (Shabbat 8a) the Children of Israel left Rameses, the first station of their journey to the Red Sea, on a Sabbath, since Scripture does not specifically state that they travelled for seven days. However, Meir Ayin notes that the text here reflects the opinion of the Babylonian Talmud, Sabbath 8a, that "the 14th [of Nisan] the Children of Israel slaughtered their Passover offerings in Egypt," while in the Yalqut it says "on the 14th day the Children of Israel slaughtered their Passover offerings in Egypt and the day was Wednesday." ) And in that night the firstborn [of Egypt] were stricken. From the day after Passover, (R. Eliyahu from Vilna explains that the term "Passover" here refers to the ritual of slaughtering the Paschal lamb on the afternoon of the 14th of Nisan.) which was a Friday, they travelled from Rameses, as it is written: "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children" (Exodus 12:37), and it is written "And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments" (Numbers 33:3-4). (The verse states explicitly that the Children of Israel left Egypt on the day after the slaughtering of the Passover sacrifice. R. Eliyahu from Vilna notes that according to Seder Olam, the Children of Israel traveled day and night, resting only one day at each of the places mentioned in the Exodus narrative. R. Jacob Emdin notes that there is a disagreement in the Talmud (Shabbat 8a) regarding the day on which the Children of Israel left Rameses. According to Rab, it was on a Friday, while according to Shmuel, it was on a Sunday. The former opinion is adopted by Rashi, the latter by Tosafot. ) From Rameses they traveled to Succoth, and from Succoth to Etham, and from Etham to Pi-hahiroth, in all three days. (The implication is that the places mentioned in the list of Num. 33 are resting places for the Israelites.) On the fourth day, "And it was told the king of Egypt that the people fled" (Exodus 14:5). (The news that the Children of Israel had left their assigned place of residence reached Pharaoh on the day following their arrival at Pi-hahiroth.) On the fifth and the sixth, "And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon" (Exodus 14:9). (R. Eliyahu from Vilna notes that this disagrees with Rashi, who thinks that Pi-hahiroth was close to Egypt, just two days away from the last place where Pharaoh resided. The implication of Seder Olam is that there were at least five days between Pharaoh's residence and Pi-hahiroth.) In the evening of the seventh day, they went down to the sea, as it is written "And the cloud and darkness [were there, but it gave] light by night [to them]" (Exodus 14:20). (The implication here is that the sea split during the night, and the Egyptians were drowned the next morning.) In the morning, Israel went up from the sea, and Egypt sank, and in that hour the Children of Israel said the song, as it is written "Then sang Moses and the children of Israel this song unto the Lord" (Exodus 15:1). (R. Eliyahu from Vilna explains that since Iyyar 1 was a Sabbath, it follows that Nisan 14, the day on which the Children of Israel slaughtered the Passover sacrifice in Egypt, was a Thursday. The statement that the Israelites sang the song of the sea on the last festival day of Passover disagrees with the Midrash (Exodus Rabbah 23(11), Mechilta Beshallah 4, Shirata 3) that Moses and the Children of Israel said the song on the seventh day after the crossing of the Red Sea, when Miriam and the women sang and danced with timbrels. Guggenheimer explains that according to R. Yehoshua in the Mekhilta, Exodus 15:1, the Children of Israel sang on the holiday of the last day of Passover but Miriam and the women sang and danced on Sabbath, the seventh day after the crossing.) And the day was Thursday, and it was the last festival day of Passover. From the Red Sea they traveled to Marah, as it is written "And they came to Marah" (Exodus 15:23). And it says "And he made for them a statute and an ordinance, and there he proved them" (Exodus 15:25). (Meir Ayin notes that this is explained in Sanhedrin 56b, Yalqut Beshallah 117, and the Mekhilta.) There were given to the Children of Israel ten commandments; of them, seven were already commanded to the Children of Noah, as it is written: "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat" (Genesis 2:16). (R. Eliyahu from Vilna explains that "commanded" here refers to the giving of laws. Meir Ayin cites Sanhedrin 56b. R. Jacob Emdin notes that this is explained in Sanhedrin 56b.) "Commanded" - these are the judgments, (The detailed argument for deriving the seven Noahide commandments from Gen. 2:16-17 is given in the Babylonian Talmud, Sanhedrin 56b, in the name of R. Yohanan. R. Eliyahu from Vilna notes that in some manuscripts of Seder Olam and the Talmud, the wording of the arguments is almost identical. He explains that in Yerushalmi sources, the six commandments given to Adam are: recognition of God, prohibition of idolatry, prohibition of murder, prohibition of adultery, prohibition of robbery, and establishment of courts. The prohibition of eating limbs of a live animal was added for Noah, since before the Flood only vegetarian food was permitted. In Genesis Rabbah, R. Jacob of Kfar Hanin notes that the verse Gen. 2:17 also contains a hint to the future prohibition of eating limbs of a live animal. Guggenheimer notes that the detailed derivation of the seven Noahide laws from Gen. 2:16-17 presented here is based on the hermeneutic principle of "gezerah shavah" ("equal decree"), that all words of God in the Pentateuch have the same meaning. He explains that the verse Gen. 2:16 only serves as mnemonic device, since all seven laws are explicitly stated elsewhere in Genesis: the prohibition of incest and adultery in 2:24 and the prohibition of murder in 9:6. He also explains that the term "law" ("dinim") in the text refers to the specific laws mentioned in Ex. 21-23, while the term "ordinance" ("hukim") refers to ritual laws.) and so it says "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him" (Genesis 18:19). And it is written "[to do] justice and judgment." (R. Eliyahu from Vilna explains that the term "judgment" refers to the appointment of courts. He notes that constitutional safeguards regarding the testimony of relatives, the composition of the court, and the right of appeal were only added at Marah, and before that they were not applicable to gentiles.) "The Lord" this is the blasphemy of the [Divine] Name, as it is written "And he that blasphemeth the name of the Lord, he shall surely be put to death" (Leviticus 24:16). "God" - this is idolatry, (R. Eliyahu from Vilna explains that the term "God" here refers to the prohibition of worshipping any deity besides God.) as it is written: "Thou shalt have no other gods before me" (Exodus 20:3). "The man"- this is bloodshed, (R. Eliyahu from Vilna explains that the term "man" (Adam) here refers to the prohibition of murder.) as it is written: "Whoso sheddeth man's blood, by man shall his blood be shed" (Genesis 9:6). "Saying"- this is adultery, (R. Eliyahu from Vilna notes that in some manuscripts one finds a tradition that the prohibition of adultery was derived from the verse (Ex. 20:14): "Thou shalt not commit adultery." In his opinion, this is a later addition, probably taken from Leviticus Rabbah 23. He notes that the Talmud (Yevamot 11:12) understands the prohibition of adultery to be derived from the verse (Gen. 2:24): "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." Guggenheimer explains that "saying" refers to adultery by gezerah shavah from the verse in Jeremiah: "Saying, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord." (Jeremiah 3:1). Since there are no divorces for non-Jews, the verse in Jeremiah cannot apply to gentiles and therefore must be taken as symbolic. R. Jacob Emdin notes that this is explained in Sanhedrin 56b.) as it is written "Saying, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord" (Jeremiah 3:1). "Of every tree of the garden" this is robbery, as it is written: "or anything else about which one swore falsely, that person shall repay the principal amount and add a fifth part to it." (Leviticus 5:24). And R. Hiyya taught: "[produce] that is guarded on the roof is forbidden because of [the laws of] robbery, and [produce] that is not guarded on the roof is permitted because of [the laws of] robbery." "Thou mayest freely eat" - this is [the prohibition of eating] a limb from a live animal, (R. Eliyahu from Vilna notes that this is based on Genesis 9:4: "But flesh with the life thereof, which is the blood thereof, shall ye not eat.") as it is written: "But flesh with the life thereof, which is the blood thereof, shall ye not eat." (Genesis 9:4). The Children of Israel added to these at that time [Sabbath], the laws, and the honoring of father and mother. (R. Eliyahu from Vilna explains that according to R. Yehoshua (Mekhilta de-Rabbi Ismael, Beshallah 1, ed. Horovitz-Rabin p. 156) "ordinances" ("hukim") refer to the Sabbath, and "laws" ("dinim") refer to the honoring of father and mother. In his opinion, since the Sabbath was given before the Children of Israel arrived at Sinai (Ex. 16) and "as I commanded you" refers to a commandment given at Marah, the commandment to honor one's parents must also have been given at Marah. In a different tradition (Jerusalem Talmud, Bezah 2:1, fol. 61a) it is discussed whether the Sabbath was given at Marah or at Alush, the station before Rephidim (Num. 33:13, Ex. 16:1). R. Jacob Emdin explains that the statement that the Children of Israel received the Ten Commandments at Marah refers to the specific rulings on the thirty-nine categories of forbidden work on the Sabbath, as opposed to the general prohibition to work on Sabbath that was given earlier. He notes that this agrees with the general approach of Seder Olam, that if a matter is stated in general terms, it was already given before; a subsequent statement of details of the law implies that before that the general law was already known.) From Marah they travelled to Elim, as it is written: "And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they encamped there" (Numbers 33:9). (Meir Ayin notes that the verse implies that the Children of Israel encamped only near water.) So we learn [from here] that the Children of Israel only encamped near water. (R. Eliyahu from Vilna explains that "near water" means that they encamped near a sufficient source of water, for example, a spring or a well. ) From Elim they travelled to Alush, (The resting place before Rephidim is called "Wilderness of Sin" in Exodus (16:1) and "Alush" in the list of Numbers 33. Meir Ayin notes that in Keddushin 38a, the location is given as "Alush".) as it is written: "And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt" (Exodus 16:1). (Meir Ayin notes that in this verse we see that Alush was in the Wilderness of Sin.) And it was Sabbath. So we learn that the first [day] of Iyyar was on Sabbath, and in addition we learn [from here] that the Children of Israel ate of the cakes that they brought out in their hands from Egypt for thirty full days, (R. Eliyahu from Vilna notes that in the Mechilta to Exodus 15:1 it is stated that the Children of Israel ate of the unleavened bread they took from Egypt for 30 days, and on that day it was finished. In the evening they ate quail and in the morning they collected manna. Guggenheimer notes that according to R. Yehoshua in the Mekhilta, Israel arrived at Alush on Sunday and rested there on the next day, Monday. However, manuscripts of Seder Olam put the day of rest at Alush on Sabbath and this is the reading of most Yerushalmi sources. R. Eliyahu from Vilna points out that the Babylonian Talmud (Sabbath 87b) notes that it is possible that Israel arrived at Alush on Sabbath if one assumes that the month of Iyyar of that year had 30 days. Meir Ayin notes that Keddushin 38a gives the 15th of Iyyar as the date the Children of Israel arrived at Alush.) and on that day it finished. And in the evening they ate quail and in the morning they collected the manna. And at Alush they were given the Sabbath, (Guggenheimer notes that the statement that the rules of Sabbath observance were given at Alush contradicts R. Yehoshua's opinion in the Mekhilta (Beshallah 1, ed. Horovitz-Rabin, p. 156) that the rules of Sabbath were given at Marah, and therefore the Babylonian Talmud (Sabbath 87b) notes that it is possible that the Children of Israel arrived at Alush on Sabbath if one assumes that they made the month of Iyyar 30 days long. However, Guggenheimer prefers to follow the manuscript readings against the reading of the editio princeps. R. Eliyahu from Vilna notes that in Ashkenazic manuscripts one reads here "Sabbath," not "Sunday." He explains that this is the reading of the Mekhilta. R. Jacob Emdin notes that Seder Olam is of the opinion here that at Alush the Israelites received the commandments regarding "techum Shabbat" ("Sabbath limit"), the prohibition to leave the camp on Sabbath, but that they did not yet observe the laws of Sabbath since the verse Ex. 16:22 states that "on the sixth day they gathered twice as much bread," implying that on the following Sabbath, they left the camp to gather manna. Meir Ayin, quoting Keddushin 38a, states that they learned that at Alush the Children of Israel received the law of "techum Shabbat.") and there the Children of Israel kept the first Sabbath, as it is written "And the people rested on the seventh day" (Exodus 16:30). On Sunday, on the 23rd of Iyyar, they travelled from Alush and came to Rephidim, (Meir Ayin notes that this is derived from the fact that Alush was in the Wilderness of Sin.) and there the well was given to them, and they fought with Amalek, and there they observed the second Sabbath. (R. Eliyahu from Vilna explains that at Alush they received the law of Sabbath but they did not yet observe it. They only started to observe Sabbath after their victory over Amalek.) They travelled from Rephidim and came to the wilderness of Sinai, and found its top in clouds of glory. All five days was Moses ascending to the top of the mountain, and descending, and telling the people the words of the Omnipresent, and returning their answer to the Omnipresent. (The five days were Sivan 2-6. R. Eliyahu from Vilna notes that this proves that Moses went up to the mountain every day at dawn and that he did not ascend the mountain more than once on any given day. Meir Ayin notes that the five days are a later addition to the text.) In the third month, on the sixth of the month, the Ten Commandments were given to them; that was Sabbath. (R. Eliyahu from Vilna explains that according to R. Aqiba (Babylonian Talmud, Rosh Hashanah 11b), the Ten Commandments were given to Israel on the seventh day of the week, the seventh day of the month, and the seventh day of their encampment at Sinai. However, this chronology is impossible to accept if the holiday of Shavuot, the "time of the giving of the Torah," was on Sabbath, the 50th day after the Exodus. Therefore, Seder Olam follows here the chronology of R. Yose the Galilean (Babylonian Talmud, Rosh Hashana 11a). Meir Ayin notes that this is a Baraita and not according to R. Yose, but to the Sages.)
And the Lord God took Adam and his wife and placed them into the garden of Eden, to till it and watch over it. And he commanded them and said unto them : From all the trees of the garden ye may freely eat; but from the tree of know ledge of good and evil ye shall not eat; for on the day that ye eat thereof ye shall surely die. And after the Lord had blessed and instructed them, he withdrew from them ahigh, and Adam and his wife dwelt in the midst of the garden according to the commandment of the Lord, which he commanded them. And the serpent which the Lord had created upon the earth, came unto them anxious to mislead them to trespass upon the commandment of God which he had commanded them. And he beguiled the woman and persuaded her to eat from the fruit of the tree of knowledge. And the woman hearkened unto the voice of the serpent. And she transgressed the word of God and she took from the fruit of the tree of knowledge of good and of evil and she ate, and she took thereof and gave to her husband also, and he ate. And thus both, Adam and his wife, trespassed upon the commandment of God which he commanded them, and God knew it, and his wrath kindled against them and he cursed them. And the Lord God, on that very day, drove them away from the garden of Eden, to till the ground whence they have been taken, and they went and dwelt on the east side of the garden of Eden.
"Speak to the children of Israel, saying... When you cross over... and you shall designate cities for yourselves." This is what the verse means: "Good and upright is the Lord; therefore, He instructs sinners on the way" (Psalms 25:8). David said before the Lord: "Master of the Universe, if not for Your mercy, Adam, the first man, would not have had a standing. When You said to him, 'On the day you eat from it, you will surely die,' he did not fulfill it. Instead, You removed him from the Garden of Eden [and he lived for 930 years and then died]. What did You do to him? You banished him from the Garden of Eden." For why was he banished? Because he brought death upon generations, and he deserved to die immediately. However, You had compassion on him and banished him, similar to the case of an unintentional killer who is exiled to the cities of refuge. Moses said, "Master of the Universe, if someone unintentionally kills in the south or in the north, how will he know where the cities of refuge are so that he can flee there?" God said to him, "Prepare clearly marked roads to the cities of refuge. Establish signposts for them so that they will not be led astray and the avenger of blood will not find them." Moses asked, "How?" God replied, "Set up cities of refuge with well-marked roads leading to them." That is why it is said, "Good and upright is the Lord." If He made a path and a way for murderers to escape and be saved, how much more so for the righteous. The verse says, "He will guide the humble in justice" (Psalms 25:9).
At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before Him like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.
First let me explain a few of the finer nuances in the verses which forbid man to eat from the tree of knowledge. The Torah twice says: ממנו, "from it," ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו מות תמות "From the tree of knowledge of good and evil, do not eat from it, for on the day you eat from it you will surely become mortal" (Genesis 2,17). During the conversation between Eve and the serpent, however, the word ממנו occurs only once, i.e. ומפרי העץ אשר בתוך הגן לא תאכלו ממנו ולא תגעו בו פן תמותון, "And from the fruit of the tree that is in the middle of the garden, the Lord has said 'do not eat from it and do not touch it lest you die'" (Genesis 3,3). Another difficulty in the text is the fact that in the original command by G–d we find the words “2,16) ”עץ…ומעץ הדעת and 2,17), and also the serpent itself refers to "the tree itself" (3,1). Eve, on the other hand, mentioned only a prohibition of the fruit of the tree (3,3). Only afterwards do we read in verse 6 of the conversation between Eve and the serpent: ותרא האשה כי טוב העץ למאכל, "the woman saw that the tree was good for eating." Another difficulty is the fact that surely Eve was an extremely intelligent woman. What could have prompted her to tell the serpent of an additional prohibition, that of touching the tree, when such a prohibition had not been issued by G–d? A further difficulty is that since Eve knew that G–d had not prohibited touching the tree, why did the fact that the serpent pushed her against the tree and she did not die influence her to the extent that she accepted the serpent's argument that just as touching the tree had not proved fatal to her, eating from it would not have fatal consequences either? (compare Bereshit Rabbah 19,3 that the serpent pushed Eve against the tree). How did Eve deduce a prohibition from something that had not been commanded? Yet another difficulty is the wording of the punishment. The Torah quotes G–d as saying to Adam: ארורה האדמה בעבורך, "The Earth will be cursed on your account" (Genesis 3,17). This means that Earth was punished at that time for a former misdemeanour. Why was Earth not punished at the time it failed to produce the kind of trees it had been commanded to produce?
It is quite clear that the tree of knowledge responded to G–d's original command to earth, that its trunk was as edible as its fruit. This was because this tree had been planted by G–d Himself, was not the product of the general instruction to Earth on the third day of creation (Genesis 2,8). The serpent alluded to this fact when it said that G–d had only forbidden eating "of the tree of the garden," and made no mention of the fruit of the trees (Genesis 3,1). According to the serpent, man was not allowed to partake of the wood of the trees that G–d had planted. The reason this was forbidden, explained the serpent, was that these trees were supernatural creations. There was no reason however, for Eve to worry that the fruit of the tree was forbidden, seeing that the fruit was something natural, part of the laws of nature. The serpent was astute enough to use the language G–d had used to convince Eve that only the wood had been forbidden.
The sin of the golden calf involved three distinct kinds of death penalty. Those who had been warned by reliable witnesses were executed by the Levites. Those who worshipped the golden calf but could not be executed judicially because although there were witnesses against them they had not been properly warned, were killed by a dragon; those who were guilty but against whom there were no valid witnesses died by the plague. Something similar happened in the case of the seduction by the serpent. Adam had been warned not to eat, the penalty spelled out. G–d Himself was the witness in his case. Eve was guilty because G–d had stated in Genesis 2,24: "Therefore man leaves the home of his parents and cleaves to his wife." Rashi sees in this the prohibition of the different kinds of incest that apply to all of mankind. However, she had not been warned that the penalty for contravening this law was death. The serpent's sin was committed with neither forewarning nor the testimony of an independent witness against it. We have a halachic rule that one does not use any argument that can serve as an extenuating circumstance on behalf of a seducer (Sanhedrin 29). Adam rehabilitated himself by offering an ox, as explained by our sages (Shabbat 28). When the Jewish people made the golden calf they reversed what Adam had done by exchanging the true G–d for the image of an ox.
Regarding involuntary manslaughter, discussed in 21,13, the penalty of exile to a city of refuge parallels Adam's expulsion from Eden. Adam's sin had been due to the serpent's power to seduce. This had resulted in death being introduced in the universe (Genesis 2,17). When the Torah writes here מכה איש, when a man kills, it means Adam who was the first איש, individual, to cause death. Anyone who causes death is subject to "you are dust and to dust you shall return" (Genesis 3,19). The repetition of the expression מות תמות, in Genesis 2,17, is our clue to transmigration of souls, to the concept that several re-incarnations may be necessary for man to achieve his תכלית, his allotted task on earth. However, the principal meaning of the line was never that death would occur immediately after the sin had been committed. After all, Adam was 930 years old before he died (Genesis 5,5). His sin was comparable to an inadvertently committed act since it had been due to the outright seduction by the serpent. This is the reason a person guilty of involuntary manslaughter only has to be exiled to a city of refuge.
The death penalty for striking father or mother, or even for only cursing them, is due to the Torah regarding father and mother as G–d's partners, since they contribute two thirds in producing a child. They deserve a degree of respect similar to that due to G–d Himself (21,15, or 17). The reason the Torah inserts the penalty for kidnapping between the penalty for striking and the penalty for cursing father or mother, is to teach us that all these three sins are closely connected; one of these sins usually is the cause for the next one. All three are due to the pollutant man has absorbed since yielding to the serpent's seduction in גן עדן. The Midrash Hagadol Genesis 3,7, says that Adam was a thief, since he ate what did not belong to him. He was גונב דעת עליון, he deceived, or better, tried to deceive G–d. Misrepresentation in order to put oneself in a better light fraudulently is the worst kind of stealing (Mechilta on Mishpatim item 13).
We read in Chronicles I 16,27: הוד והדר לפניו, עז וחדוה במקומו, "Glory and majesty are before Him, strength and joy are in His place." This verse contains a lesson about the exiles of the Jewish people, i.e. that they are for the good of the Jewish people. The chapter quoted describes an ongoing activity, i.e. בשרו מיום אל יום ישועתו, that even the redemption that has not occurred yet should be spoken of daily, or better still, it refers to a period of over one thousand years. Considering that in our eyes G–d's day is equal to a millenium, it follows that this is why Adam died on the day he ate from the tree (as he was warned he would in Genesis 2,17), though he lived close to one thousand years, the verse quoted in Chronicles, clearly refers to a period of exile. Lamentations 1,13, which describes the exile as already lasting כל היום,-at least one thousand years,- prompts the Zohar to comment that "my very glory," הודי, has proven to be my ruin." When you re-arrange the letter of the word הוד, you get דוה, as in כל היום דוה, "suffering constantly" (ibid.). I have already elaborated on this elsewhere, where I wrote that the word "הדר," is derived from "היפוך, i.e. "turning something around, reversing it," similar to the meaning of the expression "הדרן עלך," i.e. הפוך בה והפוך בה," (keep reviewing it, keep busy with it). What the Zohar meant was that the original "הוד," glory, will eventually lead to an even greater degree of "הוד" in the messianic future, just because that "הוד" had been converted to "דוה." We are told of that day in the future that ישמח ה' במעשיו, "that G–d will delight in His works" (Psalms 104,31). When you re-arrange the letters of the word ישמח, you have the word משיח, a reference to when that time will come. Concerning that day, the Midrash says that the Messiah will be given the combined “הוד, glory of Moses and הדר (its reversal) of Joshua, meaning that from the time of Joshua the spiritual decline set in, and the glory, הוד, kept turning into progressively more דוה, suffering. The הדר, decline would then reverse itself, i.e. the meaning of that term would no longer be negative. This process will lead to the cessation and disappearance of the iniquity due to the pollutants that the serpent spread throughout the world, and will enable the Messiah to make his appearance, and the new dimension of "light," the glory of the Messiah to manifest itself. The הדר (reduced measure of majesty in relation to Moses) of the new leader Joshua will be reversed at that time, a time described in Ezra 2,63 as the period when there is once again a High Priest who can stand in front of the אורים ותומים, the time when Elijah will have appeared. This period is alluded to when the Torah tells us in Numbers 27,21 that the new leader of the Jewish people will have to consult G–d by means of the אורים ותומים, i.e. the Ineffable Name worn by the High Priest Elazar in his breast plate. We also find an allusion to messianic times when the Jewish people are counted in our portion; the name of the son of Dan is given as שוחם (26,42), whereas in Parshat Vayigash, (Genesis 46,23) it is given as חשים. I have found that the Ari comments on this that the reason why the letter ו is missing in the spelling of that name in Genesis is to allude to the letters in the word משיח. In the time immediately preceding the arrival of the Messiah, one of the descendants of Dan will conduct a great battle. All this is mentioned in the Zohar's commentary on Parshat Balak (page 68-69, Sullam edition). It is based on Genesis 49,17: "Dan shall be a serpent (נחש) by the road, a viper (שפיפון) by the path, that bites the horse's heels so that its rider is thrown backwards." According to the Zohar, the "serpent" is a reference to Shimshon whereas the "viper" is a reference to Elijah who rescued Tzaliah a descendant of Dan when the latter "flew" in pursuit of Bileam. The latter, escaped by means of sorcery and Tzaliah was at a loss what to do. When Numbers 23,3 describes Bileam as וילך שפי, this is a reference to Bileam's profound identification with the negative forces in this world as symbolized by the serpent. Jacob's blessing to Dan referred to above and resulted in two descendants of Dan referred to as Tzaliah and Ira asserting mastery over the evil forces of this world. Ira was one of David's warriors. This is what is alluded to in Samuel II 8,4: "David hamstrung all the horses (of his adversary)…"The רכב referred to in that verse alludes to Genesis 49,17, i.e. an exploit of Dan. The words ויפול רוכבו אחור in that same verse refer to someone called Shalyah from the tribe of Dan who will assist the משיח בן יוסף in the war preceding the coming of the Messiah. The verse in Genesis concludes with the word לישועתך קויתי השם, to indicate that looking forward to imminent redemption at that time will be justified. The reason why the son of Dan here is referred to as שוחם is to express the hope that this descendant of Dan at the time mentioned will be equivalent to the משוח מלחמה, the Priest whose special task it was to accompany Israel in battle (Sotah 42 on Deuteronomy 20,2). [Active participation in war was certainly not the Priest's normal function. In fact any priest who had killed a person was no longer fit to perform Service in the Temple. Ed.] Pinchas too, seeing that he was descended maternally from the tribe of Joseph, whose descendants will play the leading role in the battle preceding the coming of the Messiah, was such a משוח מלחמה. At a later stage this very שוחם is "transformed" into a חומש. When someone has inadvertently used sacred property, i.e. Temple property, for personal or mundane purposes, he must make restitution of the principal amount plus twenty per cent so that the total amount paid back is twenty percent (חומש) larger than the original. The people of Israel are considered as קדש לשם "sacred to the Lord," as Rashi explains on Song of Songs 8,12: האלף לך שלמה, ומאתים לנוטרים את פריו. Israel is considered G–d's vineyard, and anything stolen from it must not only be replaced, but the חומש, in this case מאתים, must be added to make the restitution legal.
The entire laws pertaining to sacrifices as well as those pertaining to rehabilitation from נגעי אדם, different skin diseases people are afflicted with from time to time, are all reminders of the first sin committed by Adam and the resultant diminution of man's stature in the universe. Seminal flux, i.e. vaginal discharges resulting in ritual impurity, skin eczemas, menstrual bleeding, seminal emissions both voluntary and involuntary, and how to purify people experiencing these phenomena are all part of the legislation in this book. These laws are followed by the report of the death of two of Aaron's sons whose experience served as atonement for the failure of original man, as will be explained in its proper place. As a result of all the above a special day of the year had to be set aside to afford man an opportunity to obtain forgiveness and cleanse himself of his sins. This too is an allusion to what happened when death was decreed on Adam, i.e. mankind; G–d's day is reputed to be equivalent to one thousand years of our calendar, hence one day compensates for the penalty decreed on Adam that he would die on the "day" he would eat from the tree of knowledge (Genesis 2,17). Once this part of rehabilitation of man has been achieved, i.e. that man has succeeded in the סור מרע, "distancing himself from evil" part, he can strive for positive rehabilitation, the attainment of קדושה, sanctity. The second part of the book of Leviticus commences with the imperative to become holy, an ideal to be striven for because G–d Himself is holy. There follows the part of the book in which the sanctification of certain times of the year is legislated in פרשת אמור. This is followed by the legislation pertaining to sanctity of the land itself in the שמטה year as set out in פרשת בהר. The seven times seven year cycle described by the Torah in connection with this legislation is an allusion to the seven days of creation as will be explained in its place. This legislation is followed by promises of blessings if we observe the commandments and warnings of progressively more severe punishments if we fail to heed G–d's warnings and persist in our contrary and obstinate ways. The promises held out for proper observance of the commandments have not yet all been fulfilled, for we have not yet lived up to the premise which would enable G–d to shower us with all His goodness. It is only in the messianic future that all of these promises with their beneficial impact on both our bodies and our souls can be fulfilled. At that time our bodies will achieve the same deathlessness as our souls. I have written extensively on this in the introduction to my treatise תולדות אדם.
The purpose of these garments was to be לשם ולתפארת, "for dignity and adornment," as stated by the Torah in Exodus 28,2. Genesis 2,28 reports: "Adam and Eve were nude; they did not experience a sense of shame." The serpent became jealous when it saw their nudity. This is the mystical dimension of all the forbidden sexual unions. The serpent had infected humans with a pollutant. The priests were warned by the Torah not to climb the altar by means of steps so as not to reveal even part of their bodies in the process (Exodus 20,23). It is a natural tendency of man to want to climb steps, to become G–d-like, the vision held out to Eve by the serpent in Genesis 3,4. This tendency became outlawed, i.e. ערוה. Adam later was מושך בערלתו tried to conceal the fact that he was circumcised, as stated by our sages in Sanhedrin 38b. The seven days of inauguration of the Tabernacle before Aaron took over in his capacity as High Priest were symbolic of the seven days of creation. On the eighth day Moses called upon Aaron; on that day he was crowned with ten crowns (Rashi on Leviticus 9,1). He was considered as if he had been created anew on that day. On that date Adam was resurrected, so to speak, because Aaron fulfilled the commandment of "sacrificing his own personality," i.e. אדם כי יקריב מכם קרבן, performing an act which reversed the direction Adam had taken, when, instead of cementing his close relations with G–d, he had distanced himself from G–d by eating from the tree of knowledge and bringing death into the world. Nonetheless death henceforth would occur when someone, who was close to G–d (i.e. a priest) would fail to observe all the strictures on the performance of the service in the Tabernacle G–d had placed on the priests, just as death was the consequence of non-observance of G–d's law in the macrocosm, so now death would be the penalty for failing to observe G–d's law within the Tabernacle, the microcosm. At the creation G–d had warned with the words מות תמות; now two sons of Aaron died because they had approached G–d in a forbidden manner, as will be explained in due course.
When the Torah discusses legislation involving damages caused by an animal's horn (Exodus 21,35), it is a rule of thumb that an animal which had a blameless record, was never aggressive, is held responsible (its owner) for half the damage it has caused. If, however, the animal had a record of causing damage, its owner is assessed the full value of any damage it has caused. When a human being causes damage he is always considered as having a record of aggressiveness and is therefore always held responsible for the total damage he causes. This all dates back to original man who had caused severe damage to this world, so that all human beings who came after him must consider themselves as having been forewarned. G–d had warned him that "on the day you eat from it you will become mortal." Adam had been fully awake at the time the serpent seduced him; this is why he could not plead extenuating circumstances. He also sinned while asleep, since, during the one hundred and thirty years that he did not cohabit with his wife he emitted semen nocturnally, which in turn was converted into all kinds of destructive spirits, as we have explained elsewhere. This was all due to his having absorbed pollutants emitted by the serpent. As a result, man is held fully responsible for damage caused by him both while awake and while asleep. When we speak about man as being מועד לעולם, forewarned concerning any sin he commits, and therefore fully responsible for his actions, this means that he pays the full penalty, mortality, for his transgressions. This mortality is passed on from generation to generation.
ובעצרת על פירות האילן – As the Torah stated (Leviticus 23:17), bring before me two loaves on Atzeret/Shavuot, in order that I may bless you [with] the fruits of the trees, and wheat is called a tree by the All-Merciful , as it is written (Genesis 2:9): “And the tree of knowledge of good and bad,” according to the one who said that the tree that the First Man ate was wheat.
אל תביט, “do not look!” Although the command is issued in the singular mode, [presumably Lot’s wife and daughters did not qualify for being addressed by an angel. Ed.] the warning was meant for each of the members of Lot’s family also. We find a parallel example of such a formulation in Genesis 2,17: ומעץ הדעת טוב ורע לא תאכל ממנו, where the prohibition to eat from the tree of knowledge is addressed to Adam in the singular mode, although it was intended both for him and his wife. This is the reason why Adam’s wife was punished for eating from it. אל תביט, the letter ב has the vowel chink, (instead of tzeyre.)
Rabbi Munk reminds us that the first command God gave the first human was a dietary law. “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die” (Gen. 2:16–17). The dietary laws in Parashat Shemini parallel the prohibition given to Adam. As then, so now, a new era in the spiritual history of humankind, preceded by an act of creation, is marked by laws about what one may and may not eat.
“Under the tree.” (47. Vv. 4, 8.) There is no doubt that this was the tree of life, or one of “the other trees of the garden.” (48. Gen. 2:9.) It is certainly not the tree of knowledge of good and evil. (49. This cryptic allusion is probably to an idea developed in Mizraḳ Kesef, Kaspi’s nonextant commentary on the opening chapters of Genesis. One possibility is offered by Kimḥi’s remarks to Gen. 2:17, which explain that the tree of knowledge of good and evil symbolized sexual knowledge, implied by the fact that Adam and Eve recognized their nakedness after eating thereof. Consequently Kaspi might be saying that sexual preparedness is not a precondition of the attainment of prophecy. Cf. above chap. IX, n. 124.)
Notice another precise thing: throughout this vision there are three levels. Those coming later are more important than the earlier ones. (96. In Ṭirat Kesef (MK I 88) Kaspi writes, “as the prophetic seclusion continues, the illumination of knowledge and perfection increases in degree, similar to the moon in the first half of the month … as opposed to the second half of the month, which is to be compared to the knowledge of generally known things [mefursamot].” See also MK II 45, AK I 21, AS II 133.) This is correct when anyone secludes himself in examination of his soul, whether in a dimension of intellectual (endeavor) or prophetic (endeavor), as the philosophers have written. (97. This passage, and what follows it, reflects the following passage in the Guide II:41: “Prophetic revelation begins sometimes with a vision of prophecy. Thereupon the terror and the strong affection consequent upon the attainment of the perfection of the action of the imaginative faculty become intensified and then prophetic revelation comes, as is recounted of Abraham. For with regard to the beginning of that prophetic revelation, it is said: ‘The word of the Lord came unto Abram in a vision.’ And with regard to its termination: ‘And a deep sleep fell upon Abram,’ and so on. And after that: ‘And He said unto Abram,’ and so on.”) The first (stage) of this important event occurred (on the level of prophecy described by the phrase) “in a vision do I make myself known unto him.” (98. Num. 12:6.) That this stage took place at a specific hour during the day is proved by “when the sun was going down.” (99. He means that this stage occurred in the afternoon, when the sun was going down from its high point at noon.) When the day was coming to an end and the sun was about to set, Abram took strength a second time, and achieved a higher level. This is the meaning of “when the sun was going down.” The great seclusion caused: “a deep sleep fell upon Abram; and lo, a dread, even a great darkness, fell upon him.” At this level, greater than the preceding, the explanation of what had been hidden was achieved, i.e., the explanation of the (earlier) parable. This would happen with Jeremiah and Amos (100. Jer. 1; Amos 7:8.) in the wake of preceding (parables). Later Abraham took strength a third time, having preceded that with prophetic seclusion. (At that point) the sun had settled completely, so there was the intense darkness of night, even “thick darkness” (‘alaṭah), which was more intense than (mere) “darkness” (ḥashekhah). (101. V. 17.) In addition (at this level) there was a smoking furnace, as there was at Mount Sinai, as it is said, “and the smoke thereof ascended as the smoke of the furnace.” (102. Exod. 19:19.) At this point the Lord’s glory came down upon him in the image of a flaming torch, passing between these sundered parts, and by passing through (them) made a covenant with Abraham, as it is said, “On that day God made a covenant with Abram, saying,” (103. V. 18.) where (“on that day”) means “at that moment.” | This is like “on the day that thou eatest thereof” (104. Gen. 2:17, where “on that day” clearly means “at that moment.”) (meaning “at that moment that thou eatest thereof”).
Because you listened to your wife, etc.: He did not begin [by] saying, "Because you ate from the tree, etc." Rather, because He did not punish him like He said - "for on the day you eat from it, you will surely die" (Genesis 2:17) - hence God explained to him that if he had eaten contemptuously, it certainly would have been fit to punish him immediately. And this is like the way of Scripture with Nadav and Avihu, "when they came close before the Lord and died" (Leviticus 16:1). Such that it was their coming close before the Lord that caused them to die immediately for their sin, since they brought a strange fire; and it is explained there. If so, also with Adam who was then standing there close in front of the Lord - if he had sinned volitionally, it would have been fit that he would die immediately. Hence God said to him, "Because you listened to your wife, etc." - and that is only inadvertent - your punishment is only that which is required according to your status now.
And He called: Every, "and He called," is an expression of love - as it is taught at the beginning of Torat Cohanim. (And see what I wrote on the book of Exodus 8:21.) And it is found explicitly in Vayikra Rabbah, Chapter 1:9, "'And He called to Moshe' (Leviticus 1:1) - and is it not also written about Adam, 'And the Lord God, called to Adam?'" It is clear from this that the Holy One, blessed be He, did not punish [Adam] as someone volitional and transgressing contemptuously. For behold, God knew that it was on account of the woman. So it is from this reason that He did not punish him with death on that day as He had warned him, but rather judged him as [someone] inadvertent. And that which He said to him (Genesis 3:19), "until your return to the ground" - He did not say it as a punishment. As behold, [even] without a punishment, man returns to the dirt by nature - except by way of the supernatural power of the tree of life; or [with] one who is above nature, like Chanoch or Eliyahu. But the nature of man is to return to his dirt (and as I wrote above 2:9); and the punishment was only, "on the day that you eat from it, etc." (Genesis 2:17) - which only implies if he ate [it] volitionally. This is the straightforward understanding of the matter, even though it is known that there are other opinions about this. But the opinion of our Rabbis, may their memory be blessed, about the understanding of, "and He called," is as I have written.
And she also gave it to her husband with her: The commentators explained the word, "with her" - so that he would always be with her, and not marry another when she herself would die. But it could be that she gave it to him when he was literally with her. As she pressured him then, in the way that it says about Shimshon (Judges 16:16), "and she pressed him." For at another time, maybe he would not listen to her, to transgress the word of the Lord. So he said about this in his apology, "'The woman that You gave to be with me' (Genesis 3:12) - she defeated me at the time that she was literally with me." As according to its straightforward understanding, there is no logic to this apology. And [regarding] that which He claimed, "she gave me from the tree" - maybe he intended to say, by way of an apology, "It was since it was not stated in the commandment, 'You shall not eat from the fruit of the tree of knowledge.' It was [rather] stated (Genesis 2:17), 'from the tree of knowledge [...] you shall not eat.' I reasoned that the intent was that I am not allowed to pluck the fruit from the tree. But I thought, if the fruit is already plucked, it is permissible for me to eat it. So now, she gave it to me from the tree, and it was not me who took it from the tree."
Possibly, G'd had couched the decree in a language which permitted more than one interpretation, something G'd is fond of doing on occasion. The reason G'd couches something in ambivalent language is to allow for a more lenient interpretation if the people deserve it, or for a more stringent interpretation in the event the people do not deserve it. A classic example of what I have in mind is Genesis 2,17 where G'd warned man not to eat from the tree of knowledge on pain of death. The "death" warning is phrased as follows: "for on the day you eat from it you will surely die." This could be taken to mean that death would be practically instantaneous, i.e. the very same day, or it could be taken to mean that on that day man would become mortal but that death might still be a long way off and that the "day" G'd spoke of was the amount of time He considered a "day" in His calendar, i.e. 1000 years in our time. If Adam would repent, G'd would apply the latter interpretation, if not, He would let Adam die within 24 hours after he had eaten from the fruit of that tree. In our verse G'd also used ambivalent language when the Torah wrote אשר הלינתם. The expression lends itself to two interpretations. 1) על אשר הלינותם, "because you have complained." 2) "from the time you have started to complain the first time," as we explained earlier. G'd meant that if the Israelites would repent and behave from now on He would apply the more lenient of the two interpretations, i.e. only people who had reached the age of twenty before the episode of the spies would die. If the people would become guilty of further misdemeanours, G'd would consider all those who had been twenty years at the time of the first complaint as included in this decree. When G'd had mentioned that the Israelites had tested Him ten times, He referred to the majority of the complainers. When the people realised on the night of the ninth of Av in the fortieth year that no one had died, they celebrated as the decree had finally been lifted from those who had left Egypt while under twenty years of age but had been 20 years of age when the decree was pronounced.
כי אב המון גוים נתתיך, “for I have made you the father of a multitude of nations.” Our patriarch Avraham was as much a father of mankind as Adam in his time had been a father of mankind. Indeed we find that Avraham was called “Adam” in accordance with the interpretation by our sages in Bereshit Rabbah 14,6 where the words את האדם in Genesis 2,7 are understood as a reference to Avraham. They also interpret Joshua 14,15 האדם הגדול הענקים, “the great man amongst the giants,” as applying to Avraham. I have already hinted at this at the end of my commentary on Genesis 2,17.
With these words Moses alluded here to the creation of man, his sin, and his punishment. Seeing that Adam’s sin became the cause why all his offspring has to die at one point or another, Moses saw fit to choose the day of his death to acknowledge that G’d and all that He does is perfect. He implied that when G’d created man He intended for him to be and remain perfect and to serve Him as do the angels in heaven. The word צור is also related to צר, or צייר. He fashioned all creatures including man. When Moses continues describing “His paths as being justice, loyalty, not stained by iniquity,” all these attributes must be viewed as a contrast to man. Seeing man sinned, he deserved to be punished. G’d Himself remains as He has always been. If anything changed it was the fact that G’d’s favourite creature, man, became corrupt vis-a-vis his Creator, i.e. שחת לו. The singular לו, “to Him,” instead of the word להם, “to them,” makes it plain that Moses describes Adam’s sin against his Maker. Our sages, seizing on the meaning of צייר, “painter” in the word צור, suggested that the verse (Samuel II 2,2) אין צור כאלוקינו, might instead be read as אין צייר כאלוקינו, “there is no ‘painter, artist’ comparable to our G’d.” Moses refers to history repeating itself. Whereas Adam had sinned against His Maker, the Jewish people had copied him by making the golden calf, effectively repeating the sin Adam their ancestor had been guilty of, an act of disobedience amounting to dethroning G’d, or, in the words of our sages, קצץ בנטיעות, “uprooting what had been planted with such care.” (Compare author on Genesis 3,6) We know that this was an act of corruption from when He said to Moses שחת עמך, “your people has become corrupt. (Exodus 32,7) G’d applied this term to the sin of the golden calf though not all of the Israelites participated in it, so that the description קצץ בנטיעות would appear to be an exaggeration. The word לא which follows the word לו reminds the people that Adam had transgressed a negative commandment. Continuing with the words בניו מומם is an allusion to Kayin and Hevel who also had become corrupt. [This editor has always felt that unless Hevel had been guilty of a major sin G’d would not have allowed him to become the first victim of murder and to die without having sired children.]
In this verse Solomon warns man not to give in to his various physical urges but to suppress them and to vanquish them. Anyone who succeeds in banishing his physical urges is considered on the spiritual level of an angel. Conversely, anyone who encourages his physical urges and wants to indulge them is on the spiritual level of an animal. When we take a look at the creatures created on the sixth day of creation we find that all the creatures created prior to man can be divided into two groups: 1) abstract intelligences; 2) creatures bound to earth by their bodies. The first group comprises the angels, creatures which are totally disembodied, divorced from anything material. The second group, such as the trees and other kinds of vegetation as well as living creatures are all composed of matter, totally devoid of intelligence. Each of the two categories of creatures performs the tasks allotted to them by their Creator, the former group using their intelligence, the latter using their instinct. Both these groups are not free agents but have to obey the instructions received from their Creator, using either their natural instincts or their G’d - given intelligence but neither being overtly interfered with. It follows that on the sixth day a third category of creature was created, one which represents a blend of the previous two. It was a creature which embodied both intelligence similar to the disembodied angels, and at the same time is made up of a body and responds to natural urges similar to the animals. This category of creatures was the human species. Man is not dominated either by the dictates of his intelligence or those of his natural urges. The principal difference between man and other creatures it that he possess willpower, i.e. decisions made by him are free-willed. If he is circumspect he can successfully overcome the natural urges he has in common with the animals. In that event he frees himself of the influence exerted upon him by the physical raw material he is made of. If he fails to resist the urges which result from his being made up of physical matter, he negates the influence of his intelligence, the element which makes him similar to the angels. As long as Adam did not sin and as a result became enmeshed in the urges common to animals he was a true angel of the Lord although possessed of a body. He was all intelligence, unblemished. As a result, he was fit to live forever (compare author’s comments on Genesis 2,17), similar to the angels who reside in the celestial regions. He had been placed in Gan Eden, the choicest location on earth. Seeing that he did sin, decided to respond to physical urges, he was deprived of the intelligence which had covered him like a garment and was dressed in earth-grown material. As a result he was expelled from Gan Eden and given herbs as food, similar to the animals. This is the meaning of Genesis 3,18: “you shall eat the herbs of the field.” Prior to that he had been eating fruit grown on trees, products of plantings by G’d’s own hand. Keeping in mind how Adam was demoted, or demoted himself, we must realise that it is to our advantage to break the hold that these natural urges have on us, something which if achieved is תערב לנפש, “will be sweet for the soul;” Solomon speaks of greed and similar instincts which, if they have been “broken,” conquered by man, are something sweet and pleasant for man’s intellectual faculties. The word נהיה in that verse, an unusual word, is similar in construction to Daniel 8,27 נהייתי ונחליתי, “I was broken up and ill;” we also have a similar word in Exodus 9,3 הנה יד ה' הויה, “here the Lord’s hand is about to break, etc.” Solomon urges man to break the hold these natural instincts have over him seeing that they are רע, evil. The Torah already told us that such urges are evil in Genesis 8,21 כי יצר לב האדם רע מנעוריו, “for the instinctive urges man’s heart is exposed to are evil, ever since his early years.” Seeing that the person who does break the prison walls represented by these urges is in effect סר מרע, distancing himself from evil, Solomon adds that תועבת כסילים סור מרע, that “abandoning evil is something abominable in the eyes of the fools.” Whatever is pleasant for the soul is by definition an abomination for the body, the home of these baser instincts of man. It is a well known fact that he who allows himself to follow these base instincts is thereby violating all of the Torah’s precepts. Following one’s instincts may be divided into four categories, four levels; 1) one does so theoretically, allowing himself to feel the urge and be titillated by it. 2) One speaks about these urges, a form of coming closer to giving in to them; 3) one indulges these urges by consuming the object of the temptation with one’s mouth, tasting it; 4) one abandons one’s entire body to the delights offered by such allure. As to fantasizing about sin Solomon already taught us that such fantasies are culpable as if the sin had actually been committed in deed. In Proverbs 15,13 he told us that “a happy heart makes for a cheerful face, whereas a sad heart causes a despondent spirit.” Solomon did not want to tell us the obvious, rather he meant that there is a direct relationship between fantasizing about sin and translating the fantasy into practice. Just as the thoughts of the heart influence the body and its appearance, so sinful thoughts influence the organs with which these thoughts are carried out. The heart is to those organs what the root of a tree is to its branches. The second category of following one’s instincts, i.e. speaking about such fantasies involves such sins as gossiping, character-assassination, using foul language. It is forbidden by Biblical decree. Solomon refers to it when he said that “the mouth of fools expresses folly” (Proverbs 15,2). Immediately following that verse he wrote that “the eyes of G’d are everywhere; they behold the good and the wicked.” What Solomon meant was that G’d pays close attention to the power of speech being abused as well as to those who use that power judiciously and constructively. G’d will punish the guilty. The prophet Isaiah also castigated people who abuse their mouths to speak foul words when he said: “(G’d) will not spare their youths...for all are ungodly and wicked and every mouth speaks impiety” (Isaiah 9,16). The third category, i.e. eating forbidden things in response to one’s instincts, overriding G’d’s laws, is also a violation of a Biblical law. Concerning such lapses David said (Psalms 40,9) “Your teaching is in my entrails.” David congratulated himself that he never fell victim to the temptation to fill his entrails with forbidden food. David did not merely refer to food which was forbidden per se, but to gorging himself on permitted food, indulging his appetite instead of eating only in order to meet the requirements of his health. Solomon described a righteous person as someone who אוכל לשבוע נפשו, “eats in order to satisfy his soul (as opposed to his body)” Proverbs 13,25. In Proverbs 21,23 Solomon elaborates further saying that “he who guards his mouth and his tongue keeps his soul from troubles.” The fourth category of temptation one may fall victim to is the one involving one’s entire body. It concerns indulging one’s carnal instincts indiscriminately. There is no need to dwell on the list of incestuous relations the Torah has already outlawed. The temptation to overindulge in sexual activity with a partner who is officially permitted is what one has to suppress, conquer. This concludes the four categories of temptations that the body is exposed to and which it is incumbent upon us to resist. Whence do we know that if someone allows himself to pursue these various pleasures available to the flesh that he thereby violated the entire Torah legislation? Solomon provided us with the answer to this question when he wrote (Proverbs 18,1) לתאוה יבקש נפרד, בכל תושיה יתגלע, “a man exclusively concerned with satisfying his desires separates himself from all wisdom (Torah).” The word נפרד, “alone, abandoned,” used in that verse means that he who pursues physical gratification will find himself isolated, alone. He will lose his friends and companions in the process as his friends will not want to expose themselves to these temptations. A person guilty of such pursuits is in effect “kicking” at the Torah. This is what is meant by the words בכל תושיה יתגלע. This is why the Torah asks us not only to refrain from what is forbidden but to refrain from and to suppress desires as these might ultimately lead us to violate what is forbidden outright. Considerations such as this led our sages (Yevamot 20) to formulate the slogan: קדש עצמך במותר לך, “sanctify yourself by refraining from that which is permitted to you!” Anyone who deliberately separates himself from such urges is described as “holy.” The Torah applies this flattering description to the Nazir who undertook to abstain from intoxicating drink (wine) and all grape-products as well as from contact with ritual impurity, and who lets his hair grow to show that he is doing this. The Torah (Numbers 6,5) writes concerning such a person: “holy shall he be, the growth of his hair on his head shall grow.” Just as such a Nazir is holy, the Israelites at Mount Sinai were holy as we know from Exodus 19,6: “and you shall be unto me a Kingdom of Priests, an holy nation.” The Israelites were commanded to be holy in order that they should separate themselves from the cravings of this world.
AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’ (Genesis 3:3.) and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said (If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d.) that no one knows the true central point except G-d alone. And the tree of life. This was a tree the fruit of which gave those who ate it long life. And the tree of the knowledge of good and evil. The commentators (Mentioned in R’dak in the name of the “commentators.”) have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad? (II Samuel 19:36.) — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil. (The Elohim here means angels, who have no such desire (R’dak).) And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’ (Genesis 3:22.) And the Rabbis have already said: (In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants.) “Three stated the truth and perished from the world, and these are: the serpent, the spies, (Numbers, Chapters 13-14. Sanhedrin 108a.) and Doeg the Edomite. (I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil, was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.) The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers (Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading.) whose work is truth, and who do not change from their prescribed course,” (The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a.) and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called ‘etz hada’ath’ (the tree of the knowledge) of good and evil, for da’ath in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one sheda’ato (whose will) is to return;” (Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover.) and “his will is to clear” [the produce in the store-room in his house before Passover]. (Ibid., In that case too he must search for leaven which lies under the produce even more than 30 days before Passover.) And in the language of Scripture, Eternal, what is man ‘vateida’ehu,’ (Psalms 144:3.) meaning that “Thou shouldst desire and want him;” yedaticha beshem, (Exodus 33:12. Literally, I know thee by name.) meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, Ha’eda (Can I distinguish) between good and bad, (II Samuel 19:36.) means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it. Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, That G-d made man upright, but they have sought out many inventions. (Ecclesiastes 7:29.) The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, But of the fruit of the tree which is in the midst of the garden, (Genesis 3:3.) that is to say, the one that is known by its central position, thou shalt not eat thereof. And this was what the woman said to the serpent. And the verse which states, But of the tree of the knowledge of good and evil, thou shalt not eat of it, (Further, Verse 17.) mentions it to us by its true name.
for they have been since time immemorial Since the days of Adam, to whom You said, (Gen. 2: 17), “for on the day that you eat from it you must die,” but You gave him Your day, which is a thousand years.
For a thousand years are in Your eyes A thousand years of man are like one day of the Holy One, blessed be He, and part of the night with it; for one day of the Holy One, blessed He, and a little of the night of the Holy One, blessed be He, are a thousand years, for the text does not say that the day of the Holy One, blessed be He, is like a thousand years, but that when a little of the night elapses with it, then His day is complete, and it is a thousand years. Therefore, Adam died within a thousand [years] for had he lived a thousand [years] it would be more than the day of the Holy One, blessed be He. Perhaps the amount of that watch equals the time from the death of Adam until a thousand years, but we do not know how much that watch was, except from conjecture. I found [this]: For a thousand years are in Your eyes, etc. And when repentance came into Your thoughts from the beginning, You judged well and created it. Now those years were appropriate for it because people’s days were many, so that a thousand years were in Your eyes like one passing day, which passed and was gone, with a little of the night with it, for You said to Adam (Gen. 2:17): “for on the day you eat of it, you will surely die,” and he lived nine hundred and thirty years. We find that a thousand years equal one whole day and a little of the night with it.
חקת עולם תהיה זאת, not to offer sacrifices to the demons even though they were not being equated with deities in any manner, but were considered only as creatures that could be employed by their human masters. They even used to employ such demons for errands to distant countries. We have documented proof of this in the case of Joseph Shida [the demon named Joseph].(Sanhedrin 59, compare Nachmanides) and about the demon who was prominent in the household of Rav bar Rav Ashi (Chulin 105). Had such demons been considered deities it is inconceivable that people of Rav Ashi’s stature or Rav Pappa’s stature would have had any track with them whatsoever. It is reported in the Talmud that whereas little is known about the manner of these demons’ creation, they are known to eat and drink just as human beings. It is further worthy of mention that the sages, collectively, referred to the phenomenon of the demons as מזיקים, destructive, harmful phenomena. They multiply in a manner similar to humans and they die a regular death. They see without being seen themselves. Apparently, although they are composed of composite material, their bones are extremely thin and transparent. The author speculates that just as ordinary human beings in common with the animals possess a נפש חיוני “intangible life-force” which, seeing that it dies with the body it inhabits, as distinct from the human נשמה which is an intangible spirit emanating in the celestial regions, is basically terrestrial in nature, these demons are “powered” by such a life-force. The reason we find that “life-force” referred to on occasion as נפש is the fact that it cannot exist without its tangible partner, the one which feeds on food and drink secured from what is available in our terrestrial universe. Consider the very fact that the Torah describes “blood as the life-force” (Deuteronomy 12,23). If someone were to sacrifice blood to such a creature, especially, seeing that it is powerful enough to sustain the life of such creatures, the blood sacrificed to such creatures would be equivalent to keeping these demons alive. (compare Maimonides, Moreh Nevuchim,3,46 on the subject). This would be a violation of the statement in Chulin 105 כל מידי דצייר וחתים וכייל ומני לית לן רשותא למשקל מינעה. This is a conversation between the “owner” of a demon, Mar bar Rav Ashi, according to which the demon who had not paid back a loan on time to the “owner” claimed that his power to collect objects in this world did not include objects which were clearly defined and visible. From this Tossaphot Taanit 8 divrey hamatchil אלא בדבר concludes that if clearly defined and visible phenomena in this world were out of bounds to the demons unless they were definitely ownerless, phenomena which are not visible to us humans belonged to the category of phenomena over which such demons did have control. At any rate, when a situation exists when many people find such demons useful and pliable to their wishes, people indulged in offering them blood so as to endear themselves to these creatures and to get them to perform their wishes. The people offering these gifts of blood used to eat it themselves also, in order to share more common ground with these creatures. Some people even made a point of consuming the blood of such “gifts” to the demons in the vicinity of the Temple. They were under the impression that these demons were performing their dances in that vicinity. They hoped to ingratiate themselves with these creatures by showing them this kind of “respect.” When G’d decided to sanctify us and He separated His people from dependence on such demons and taught us not to pursue such ultimately useless phenomena and put our trust in them, seeing that contrary to a superficial perception they are really mazikim, destructive forces, as our sages correctly described them, He levied a severe penalty on people who continue such relationships as they used to entertain with demons. The penalty of karet means severance from one’s own people’s eternal future. (verse 10) G’d levied a similar penalty on eating blood and offering gifts to these demons as He had levied at the time in Gan Eden when he forbade eating from the tree of knowledge on pain of man becoming mortal, i.e. losing an aspect of his infinity on this earth. (Genesis 2,17). The Torah rationalized its prohibition and the severity of the penalty by stating: “for the soul (intangible life-force) of the flesh is in the blood.” This is the Torah’s way of referring to the almost invisible essence of these creatures. On the one hand, this essence is called nefesh “life-force,” on the other hand it is referred to as blood, as once the blood stops coursing through the veins of the body it feeds it is the end of the existence of both the body and life force of such creatures. G’d added (verse 11) ואני נתתיו לכם על המזבח לכפר, “I have given you an opportunity to present this blood on My altar in order to facilitate your atonement for your life-force. The point G’d is making is that as opposed to these demons for whom such blood is an essential part of their nutrients, enabling them to stay alive, I, the Lord, do not need anything like this for Myself; on the contrary, I have provided you My people with an opportunity to remain alive yourselves by achieving atonement for your sins by means of sacrifices involving the life blood of the animal you are offering. Sacrifices, offerings, in order to be meaningful as expiation, must be in a certain reciprocal relationship to the donor. If the donor had been guilty of forfeiting his life, only someone else’s life, in this instance the blood of the sacrificial animal, can possibly achieve this kind of atonement in lieu of the sinner’s lifeblood himself. Other parts of the sacrificial animal being burned up on the altar, similarly, correspond to the parts of the body of the donor which had been guilty of committing the sin for which the donor hopes to atone. (compare author on Leviticus 1,2)
It is known that the person was created with something different from all other creatures. All other creatures have no conflict in their creation, but for the person, conflict is in his body. When he wants to perform a commandment, there is the evil inclination to oppose him. If he wants to commit a sin, the good inclination opposes him. Thus, he must have conflict all his life. Why did the Holy One create him so, with conflict, not with quietude? The Holy One did this to the person so that he will have honor, because he has the choice to do what he wants. However, the domestic and wild animals have no evil inclination and no good inclination. Their nature is that they must do evil to eat and drink and fulfill all of their desires. The angels also do not have the choice to do what they want because they have nothing but reason and a good inclination and they must always be good. Because no other creature in the world has free will, the Holy One wanted to create a creature that will have the choice to do what he wants. The person is like the Holy One in this respect. The Holy One has the choice to do what he wants. The person is the same in that the person can do what he wants. The person could do what he wanted before he ate from the apple. However, his nature was always good and not evil. As soon as he ate from the apple, he began to do evil and good. Therefore, the tree is called “the tree of knowledge of good and bad” [Genesis, 2:17]. This means, the one who eats from the tree has the understanding to do good and bad. Therefore, the Holy One did not say about any other creature, “let us make it in our image” [1:26]. This means, we will create a creature in our form, but concerning the person it is written, “let us make man in our image” [1:26]. This means, we will create man in our image. That is to say, he should have the choice to do everything I do and in his honor the Torah wrote concerning man, “And God created man in His image, in the image of God He created him” [1:27]. Therefore the angels wanted to sing praises to Adam and wanted to worship him when the Holy One told them that man has the free will to do what he wants, like the Holy One. What did the Holy One do? He put the person to sleep. (Genesis Rabbah, 8.10.) That is to say, you angels are better than the person. Though the person has the choice to do what he wants, but when sleep comes upon him he can do neither good nor evil. However, you angels are awake all the time and fulfill your tasks. That is why the angels are called guardian angels, because they are always awake. Why were the domestic and wild animals created on the sixth day along with man? The reason is that when the person will be pious, he will be better than all of the domestic and wild animals. However, when he will be bad, he will be worse than all the animals because he has the understanding to do good, but he was evil. (Toldot Yizhak, Genesis, 1:26–27.)
“The Lord God planted a garden in Eden” [2:8]. The Holy One himself placed and planted the garden. There were two good trees in the garden. One of them was called the tree of knowledge and whoever ate from its fruit would receive great knowledge and his evil inclination would be enhanced. The other tree was called the tree of life and whoever ate from it would live forever. Four rivers flowed from the garden to water the garden and the Holy One put Adam in the garden to watch over it and he should sow wheat and rye and good spices for his needs. The Holy One commanded Adam that he should not eat from the tree of knowledge of good and evil. Why did the Holy One also not forbid that he should eat from the tree of eternal life? The Holy One forbade eating from the tree of knowledge of good and evil because the Holy One desired that Adam should live forever, before he committed the sin. Therefore, He did not forbid eating from the tree of eternal life. However, when Adam ate from the tree of knowledge the Holy One then forbade him to also eat from the tree of life because he had violated the command of God. Thus, he was deserving of the death penalty. That is why the Holy One drove him out of the garden so that he should not eat from the tree of life and live forever. (Toldot Yizhak, Genesis, 2:17.)
It was the nature of the tree of knowledge that whoever ate from it acquired the inclination to do evil. Before they ate from the tree, they went around naked, without clothes, and were not ashamed. As soon as they ate, they became ashamed and tore off leaves to cover their shame. (Toldot Yizhak, Genesis, 2:17.)
“As soon as you eat of it you shall die” [2:17]. The Holy One said to Adam, if you will eat then you will have to die the same day. How is it that the he did not die the same day? The Holy One as an act of lovingkindness gave him one of His days, since the length of the Holy One’s days is a thousand years. That is why he was supposed to have lived for a thousand years. (Genesis Rabbah, 19.8.) However, Adam saw with prophetic powers that King David was destined to be stillborn. Thus, Adam presented him with seventy of his years so that King David should live seventy years. (Numbers Rabbah, 14.12.) Some sages say that the meaning is that the Holy One said, you must die on the same day. That is to say, on the same day that you will eat, you will die. He ate it on Friday and after a number of years he died on Friday, on the same day that he ate it. Some other sages say, when the Holy One said, you must die the same day, He meant by this, if you don’t repent. We find concerning the city of Nineveh that the Holy One sent Jonah to that they should become pious and not remain evil. If not, He would destroy it in forty days. He did not destroy the city because they repented. (Jonah, 3.) In the same way, the Holy One said to Adam, you must die the same day you will eat, but afterwards when Adam repented the Holy One extended the time of his death. (Toldot Yizhak, Genesis, 2:17.)
[100] “But of the tree of the knowledge of good and evil ye shall not eat” (Gen. 2:17). Therefore this tree is not in the garden: for if He bids them to eat of every tree in the garden, but not to eat of this one, it is evident that it is not in the garden: and this is quite naturally so: for actually, as I have said, it is there, and virtually it is not. For as all the impressions are virtually in the wax, but actually only the one that has been made, so in the soul, whose nature is waxlike, all the types are contained virtually, but not in actual execution, and the single one engraved in it is in possession, so long as it has not been obliterated by another seal which has made over it a clearer and bolder impression.
[105] And further he says, “In the day that ye eat thereof, ye shall die the death” (Gen. 2:17). And yet after they have eaten, not merely do they not die, but they beget children and become authors of life to others. What, then, is to be said to this? That death is of two kinds, one that of the man in general, the other that of the soul in particular. The death of the man is the separation of the soul from the body, but the death of the soul is the decay of virtue and the bringing in of wickedness.
What is the meaning of the expression, "Ye shall surely die?" (Genesis 2:17).
And make a fence around the Torah. And make a fence around your words, the way the Holy Blessed One made a fence around His words and Adam made a fence around his words. The Torah made [a fence] around its words. Moses made a fence around his words. Even Job, and even the Prophets and the sages – they all made a fence around their words. What is the fence that the Holy Blessed One made around His words? It says (Deuteronomy 29:23), “All the nations will say: Why has the Eternal done such a thing to this land?” This teaches you that it was well known to the One who spoke and brought the world into being, that future generations would say this. Therefore, the Holy Blessed One said to Moses: Moses! Write this and place it in [the Torah] for future generations (Deuteronomy 29:24–25): “Then they will be told, because they forsook the covenant of the Eternal…and they went and served other gods and bowed down before them, gods that they did not know, and were not meant for them.” From here we learn that the Holy Blessed One made a fence around His words, and wrote after this what they would one day say. Because of this, He is able to take reward away from His creatures with no argument. What is the fence that Adam made around his words? It says (Genesis 2:16–17), “The Eternal God commanded [Adam]: From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Adam the first person did not want to tell Eve in same the way that the Holy Blessed One had told him. Instead, he said this to her (thus making a fence around his words, saying more than what the Holy Blessed One had said to him): God said not to eat from the tree that is in the midst of the garden, nor to touch it, lest you die. He wanted to keep himself and Eve from even touching the tree. So then the snake said to himself: Since I cannot make Adam stumble, I will make Eve stumble. He went and sat beside her, and began chatting with her, and said to her: If you say the Holy Blessed One commanded us not to touch it, look, I will touch it and I will not die. And even you, if you touch it, you will not die. What did the wicked snake do then? He went up and touched the tree with his hands and feet, and shook it until its fruits fell to the ground. Some say that he did not touch it at all, for when the tree saw him, it screamed and said to him, Wicked one! Wicked one! Don’t touch me! as it says (Psalms 36:12), “Do not bring the foot of the arrogant upon me, nor let the hand of the wicked push me away.”
Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous. How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God. (And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.) Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all. Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.” (On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six. (This is according to the tradition that each son was born with a twin girl who would become his wife.) On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months. When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves, (Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a.) and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.” The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].” At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?” At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed. When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.” Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.” And it says (Exodus 15:19), “The Eternal will reign forever and ever.”
Rav Huna said that in the days of Rebbi Eleazar ben Azariah they tried to include them (To permit marriage with Gibeonites.) . Rebbi Abbahu inverts the wording: In the days of Rebbi Eleazar they said, who could purify the altar’s part (R. Eleazar ben Azariah vetoed the admission of Gibeonites into the Jewish marriage pool by arguing that Jos. 9:23,27 implies that Joshua made the Gibeonites Temple slaves, in addition to their being the people’s slaves by Jos. 9:21. Now the servitude to the people had certainly lapsed. The “dedicated ones” returned from Babylonia as free men and one had to assume that already in the time of the Judges they had regularly been manumitted in this respect. But nobody could manumit Temple slaves, and marriage with slaves was impossible. In this version, the exlusion of Gibeonites from the Jewish marriage pool is a legal necessity which cannot be changed.) ? That implies that Joshua excluded them. He excluded them only as disqualified for marriage. If you would say, disqualified (because of sins) (It seems that one should read with the parallel in Ketubot 3:1 (27a 1. 59), Notes 16–19, עבדות “slavery” instead of עבירות “sins”.) then the rapist of a Gibeonite girl should not have to pay the fine, but we have stated (Implied by Mishnah Ketubot 3:1. The same Mishnah states that the statutory fine is not applicable to the rape of a virgin slave girl. If Gibeonites were excluded as Temple slaves, they should be classified with slaves in matters of the fine (and be excluded from marriage in all its forms.) Cf. Tosafot Yebamot 79a, s.v. ונתינים. It follows that R. Abbahu’s argument is rejected.) : The rapist of a Gibeonite girl has to pay the fine.” Rebbi Eleazar said, he cursed them as a snake, as it is said: “But now you are cursed (Jos. 9:23.) .” And it is written: “The people of Israel said to the Ḥiwwite. (Jos. 9:7.) ” But were they Ḥiwwites (In 2S. 20:2, they are described as Emorites.) ? They acted like the snake (In Amaraic חִוְיָא. The name of Eve, חַוָּה, instead of the Hebrew חַיָּה, hints at her relationship with the snake.) which said, I know that the Holy One, praise to Him, did say “because on the day you eat from it, you will die a death (Gen. 2:17.) .” I shall go and trick them so that they eat and will be punished and I shall inherit the earth for myself. So these people acted; they said, we know that the Holy One, praise to Him, said to Israel: “You shall certainly ban them, the Hittite, the Emorite, and the Perizite, as the Eternal, your God, has commanded you (Misquoted from Deut. 20:17.) ” And it is written: “You shall not conclude a covenant with them. (Deut. 7:2.) ” We shall go and trick them that they conclude a covenant with us. As you take it, if they kill us, they violate their oath. If they let us live, they violated the [divine] decision. In any case, they will be punished and we shall inherit the Land.
Ḥizkiyya says: From where is it derived that anyone who adds, subtracts? It is derived from a verse, as it is stated that Eve said: “God has said: You shall not eat of it, neither shall you touch it” (Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and she consequently sinned by eating from it as well.
But from the Tree (of) [from which the fruit if eaten gives] Knowledge of what is good and evil, you shall not eat from it, for on the day you eat from it, you will certainly die.
But of the tree of whose fruit they who eat (become) wise to know between good and evil, thou shalt not eat: for in the day that thou eatest thou wilt be guilty of death.
| וַיֹּ֙אמֶר֙ יְהֹוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃ | 18 | God יהוה said, “It is not good for the Human to be alone; I will make a fitting counterpart for him.” |
I heard from my Master (the Baal Shem Tov) how to pray for one’s enemies, and the benefit that comes from doing so. It is written: “A Tzaddik falls seven times and rises” (Proverbs 24:16). Meaning, the nefesh, ruach and neshama of the Tzaddik are incarnated in the seven [lower] Sefiros. (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malchus.) That is, his nefesh is his servants and livestock. (The nefesh is the lowest of the souls, corresponding to the world of Asiyah – Action, and is manifest as the basic life energy. This is personified by one’s servants and animals. Furthermore, the Divine Name that corresponds to the nefesh is B’an (ב”ן), which has the same numerical value as the word “beast” (behemah). Although the Baal Shem Tov has just stated that the Tzaddik’s soul is incarnated in the Sefiros, he apparently means physical objects that correspond to the Sefiros above, as he subsequently explains. This reflects a cardinal teaching of the Baal Shem Tov that a person’s soul is not merely located in his body, but extends outward to be found in everything he possesses.) His ruach is his wife. Speech, too, is a union in the mouth, and is also referred to as his wife. Thus, the Sages said: “If he is worthy, she is a helper. If he is unworthy, she is against him.” (Yevamot 63a, on Genesis 2:18: “And G‑d said, ‘It is not good for man to be alone. I will make a helper against him’” (ezer-kenegdo).) That is, if he blemishes his power of speech, such as by speaking gossip and slander, he creates enemies who will speak against him. The neshama, which is in the mind, is his children, so that by blemishing one’s thoughts, he suffers from his children. The same, too, of his nefesh. If he ruins his deeds, he will suffer from his servants and livestock. It is possible to elevate the nefesh, ruach, and neshama in all the Sefiros, except for the seventh Sefirah, which is Malchus. For the kelipat nogah leeches onto there, making it is difficult to uplift the parts of the soul from there. Therefore, a person’s enemies that come from a blemish in speech must be fixed and uplifted through words of prayer, for if he pushes them away, they will hate him more due to their denseness and physicality. (That is, the only way to defeat one’s enemies is by realizing that they are a part of one’s own soul, haven been created by one’s own misdeeds. By uplifting them, they are repaired. But if a person pushes his enemies away, he only casts them deeper into corporeality and further from spirituality, and so they will hate him even more.) Therefore, “for a Tzaddik to punish is not good” (This is a Chasidic interpretation of the verse. The literal meaning is: “even punishment for the Tzaddik is not good” – i.e. it is not good for a Tzaddik to receive punishment.) (Proverbs 17:26), for a Tzaddik’s enemies are his very spirit. Rather, one must pray for one’s enemies, to fix and uplift them. And through means of prayer, they are sweetened in their root, he removes their spirit from them, and what remains vanishes by itself. “May a wise man hear, and add understanding!” (Proverbs 1:5).
“The universe was created through ten statements.” (Ethics of the Fathers 5:1.) This Mishnah is based on the ten appearances of the word Va-yomer, “and God said,” in the first chapter of the book of Genesis, (In truth, the Talmud teaches that there are nine commands of creation and the tenth was the first word of the Torah, Bereishis, “In the Beginning.” Perhaps this lesson teaches that the first “statement” was the creation of speech, while the other statements were expressions of speech. According to the Zohar, there is a different list of ten. The first statement is “And God said, ‘Let there be light,’” and the final statement is (Gen. 2:18) Va-yomer Hashem Elokim lo tov heyos ha-adam le-vaddo e’eseh lo eizer ke-negdo, “And God, the Lord, said ‘it is not good for man to be alone I will make for him a helpmate opposite him’” (Rav Wolfson).) which are the ten Divine decrees that produced the world. What the Mishnah called ten statements, the mystics termed ten Sephiros. Human speech is a limitation of breath, the essence of human life. (The word for soul, neshamah, shares a relationship with the word neshi-mah, “breath,” for respiration is vitality.) The ten Sephiros are the limitations of God’s essence; hence they are symbolically called ten statements.
Initially the world was created with harshness, as a result, the name of God that is employed in the story of creation is Elokim, the name of restraint. However, in the tale of the first human marriage the name of God is expressed differently: Va-yomer Hashem Elokim lo tov heyos ha- adam le-vaddo e’eseh lo eizer ke-negdo, “And Hashem Elokim said it is not good for man to be alone I will make for him a helpmate opposite him” (Gen. 2:18). Marriage is a display of the harmony emerging from the blend of opposites, which is why it is introduced with a Divine appellation that recalls the attribute of tiferes.
This is: “May He send your help from Holiness.” “Your help” corresponds to (Genesis 2:18), “I will make him a helpmate”—namely Chavah/the Holy Tongue, as explained. And this is, “from Holiness”—<“Anywhere that you find protective measures against illicit sexual behavior, you find holiness”>—namely, the Holy Tongue.
Study that which is written there in Tikkun #70 (p.134): If he is worthy, [she will be] “a helpmate” (Genesis 2:18) ; if not, [she will be] “against him” (ibid.). Of this it is said: “I find that more bitter than death is the wife”—this is the spleen, Saturn, etc. {namely, the aspect of sadness/melancholy, which is the spleen/Saturn/a black vessel, as is known}. “A helpmate”—this is the Divine Presence. Of her it is said, “He who has found a wife has found good, and obtains favor from God.” And because of this, the masters of the Mishnah taught: “Found or find.” Study it well and understand; see that all of Rebbe Nachman’s words are now clearly explained, there and in Tikkun #3.
“… I will make him a helper opposite him.” (Bereshit, 2:18) It is the Creator’s will that salvation comes to man from that which opposes him, like the challenges of a student to a teacher. (From the thoughtful criticisms and challenges of the teacher the student may strengthen his position.) We find this in the Gemara (Baba Metsia, 84b) with R. Shimon ben Lakish offered twenty-four challenges to every argument of Reb Yochanan, who would return with twenty-four possible solutions. In this way the law was clarified and settled. After Reish Lakish died, Reb Elazar would respond to Reb Yochanan with “there is a teaching that supports your words,” which did not help at all. Reb Yochanan needed to be challenged, so he would walk along, tearing his clothes, saying, “where are you Reish Lakish? Where are you Reish Lakish?” The challenge inspires the other to strengthen his argument with greater proofs and clarifies his position.
לא טוב היות האדם לבדו, “it is not good for Adam to remain solitary;” this was not a new idea that G-d had; He had planned for it all the time; He did not want to impose a partner on Adam, and that is why He gave him a chance to name the animals and to find that all of them had suitable mates, something that he now felt he lacked. G-d therefore responded to a wish of Adam that he had not even voiced as yet. If the mate was provided in response to his longing he would appreciate his wife more.
AND THE LORD GOD SAID. It is not good means it is not good for the man. (The verse literally reads: And the Lord God said, it is not good, being the man alone, hence I.E.’s comment. Cherez suggests that I.E. is negating an interpretation which holds it is not good for creation that man be alone lest it be said that he is a god on earth. Cf. Rashi.)
A HELP MEET. Help meet should be understood in the light of Two are better than one (Eccles. 4:9).
ויאמר השם אלוקים לא טוב. The Lord G'd said: "It is not good for man to be alone, etc." This is difficult since G'd had mentioned already on the day He created man that the species had been created male and female (1,27). Another problem in the text is the expression אעשה, "I shall make for him a helpmate." The Torah then immediately proceeds to describe that the mammals and the birds were formed, i.e. ויצר השם אלוקים (2,19). This gives the impression that G'd intended one of these animals to be man's helpmate. Such a thought is not only extremely strange, but if true it would also result in one of those animals being deprived of its own mate! Besides, why did G'd have to put Adam to sleep and to remove part of his body? Could He not have formed woman as dust from the earth as He had formed man himself, especially since He formed Eve on the very same day He formed Adam (5,2) זכר ונקבה בראם? Our sages have given many homiletical explanations in answer to these questions, but they have not provided us with פשט, straightforward answers that justify the text as it stands.
We may have to fall back on the opinions expressed in Berachot 61 that originally man was created with two faces in one body. The Talmud there offers two opinions as to what was removed from Adam, a tail or a face, respectively. This is a reasonable explanation because it justifies G'd's blessing or command to Adam to be fruitful and to multiply (1,28) at a time when woman had not yet been reported as a separate entity.
It is in keeping with G'd's propensity for preparing everything good ahead of time, and providing many more opportunities for man to do good than evil. However, we must ask why He separated the two bodies enabling Eve to fall victim to the temptation by the serpent? This leads us to examine the cause of Adam's (Eve) sin, what happened to him and all of mankind as a result. We have found that woman became the cause of all that the world lost because the serpent prevailed over her in a match of wits. This occurred because Adam was not at her side at the time of Eve's encounter with the serpent. He was asleep as a result of having had marital relations with his wife (Bereshit Rabbah 19,3). Another version in the Midrash there suggests that G'd had taken him on a tour of the earth. As a result the serpent encountered Eve on her own and succeeded in seducing her. If the Torah had reported man's creation and the subsequent separation of Eve's body sequentially, without interposing Adam's experiences on earth in the interval, many people would have argued that what happened was all G'd's fault. They would have said that if G'd had not separated her body from that of her husband, thereby making a drastic change in what He had created originally, the serpent would never have had a chance to seduce Eve. In order to forestall such an argument the Torah tells us first the reason that G'd separated Eve's body from Adam's, i.e. in answer to Adam's own request. His observations of how the animals lived, male and female as separate bodies, had made him desirous of a similar arrangement. G'd had only the best of intentions, as usual. This is also the reason the Torah told us already at the outset that man was equipped to procreate from the moment he was created. Being one and the same body obviously had some of the same disadvantages as being a Siamese twin. G'd therefore decided it would be better for man's helpmate to be כנגדו, an appropriate complement, rather than the other half of his body. In this way she could be a help to him at all times instead of being a hindrance on occasion. Eve's being a separate body was not dictated by Adam's need to procreate. Seeing that the separation of her body served only to please Adam we must ask why none of the other creatures could have been trained to perform that task for Adam while leaving Eve in the state she had been created. The Torah therefore describes in verses 19 and 20 that Adam did indeed search for a suitable helpmate amongst all the other creatures but did not find one that was acceptable to him. Naming the animals, i.e. identifying their essence, was part of that search for a suitable helpmate. Eve's existence as a separate body from Adam had therefore become mandatory from Adam's point of view. It is totally incorrect to blame G'd for subsequent developments, such as Eve finding herself temporarily alone, facing an evil influence whose existence she had been quite unaware of. The Torah's report about both Adam's and Eve's innocence, i.e. their lack of shame at being nude, are all facts the Torah supplies to enable us to better understand the causes that led to the sin. Human relationships are based on people facing each other, i.e. כנגדו. The Torah describes Adam's profound joy when he finally beheld the partner who up until then had been hidden from him, i.e. had faced backwards. From G'd's point of view the original arrangement was perfectly acceptable, He had not created an imperfect human species. Any change was entirely in response to Adam's frame of mind, to accomodate him. Our sages have supplied us with numerous reasons why G'd did not create an entirely new human being to serve as Adam's helpmate. When Solomon told us in Kohelet (4,9) טובים השנים מן האחד, that two are better than one, that they can help each other, this has nothing to do with G'd having created man's form in such a way that he could have impregnated the wife which was part of him but facing backwards.
Perhaps the objective reason G'd had created the human species as a pair in a single body was to distinguish between the functions of the bodies of the animals and the functions of the human body. Animals mate indiscriminately, i.e. a male will mate with any female available to him, the act of mating being merely a response to biological urges. The fact that the Torah on occasion stresses the זכר ונקבה element when mentioning animals as pairs such as when they entered Noach's ark, does not mean that they have exclusive partners. The average animal does not recognise a female of its species as specifically "his" female. This is not the way G'd wanted man to relate to the subject of mating. It would have been impossible for Adam to describe his wife as בשר מבשרי, flesh of my own, were it not for the fact that Eve had been part of his own body previously. The whole idea that man's זווג is arranged in heaven would have been impossible to understand but for the fact that the female of the species is considered man's "other half." This consideration may also be the reason that when the Torah legislated forbidden sexual relations (Leviticus 18) the subject is always the male. It is forbidden to engage in sexual intercourse with certain women as they could not possibly be your missing "half."
לא טוב היות האדם לבדו, “it is not good for man to be by himself, etc.” Up until this point, the Torah had mentioned each time “it was good,” seeing that the “good” in question referred to the continued existence of the various species G-d had created. In the case of Adam, who was unable to procreate seeing he did not have a mate, the Torah had to describe his state of being as לא טוב, “not good.” The meaning of the verse is: “it is not good that man and woman remain attached to each other like Siamese twins”, i.e. one body with two faces (heads) This is what the sages meant when they said in Berachot 61 that the human species was created as a body with two heads seeing that the Torah testified that G-d had created them זכר ונקבה, “male and female” (5,2). Their body was so constructed that it possessed both male and female genitals. The second head assisted the first head in achieving the act of procreation. This is the reason that when G-d separated the bodies, He referred to the new body as the one which had previously been an automatic עזר, “helpmate,” to become עזר כנגדו, “a helpmate which corresponded to him (the male), i.e. an independent person with independent willpower. [The author’s description of this passage thus far is based completely on the commentary of Nachmanides. Rabbi Chavell]. If we are to accept this interpretation (by Nachmanides), we would have to attribute to G-d a complete change of mind from what He had planned originally when He created Adam. It is quite unacceptable to attribute such a change of mind to G-d. The fact is that the words: “it is not good that Adam be alone,” reported in our verse were not “spoken” by G-d after He had created Adam, but already prior to G-d actually having created Adam when the plan to create man had been conceived by G-d. As soon as G-d entertained that thought He added that it was not suitable that man should be the only type of inhabitant of earth just as the angels are the only inhabitants of the celestial regions. Rather, just as the other creatures in our terrestrial universe were created in pairs and reproduced themselves, so Adam (man) too should have a partner and he and she would reproduce and be subject to death as are all the other creatures in our” lower world. At this point in the narrative the Torah reports on the creation of woman, the fact that her raw material was identical to that of Adam as G-d took one of Adam’s sides to construct her body. There is no question of reconsideration by G-d of His original design in planning man. In Berachot 61 Rabbi Avuhu addressed the apparent contradiction by the words “male and female He created them,” whereas in Genesis 1,27 the Torah reported “He created him.” The meaning is that originally G-d had planned to create man and woman separately whereas upon further reflection He created them with a single body. The fact is that we observe that ultimately G-d carried out His original plan of creating two separate human bodies, a male and a female one. This gives the impression as if Rabbi Avuhu thought hat G-d did indeed reconsider and change His desire. My wise teacher Rabbi Shlomoh Aderet, may his soul rest in peace, wrote that this matter has to be approached from two separate aspects each one of which is true and accurate. When Rabbi Avuhu said that originally G-d planned to create man as two separate bodies, male and female, just like the animals, this must not be taken at face value. All allegorical statements were never expected to be taken at face value but were meant to help us understand abstract matters by explaining them in terms of phenomena we are familiar with. Rabbi Avuhu wanted to illustrate that G-d planned to create the species of man in the most perfect manner possible and this is why he spoke about G-d entertaining different thoughts at different times in order for the eventual translation of those thoughts into creative action to reflect that man’s creation had been well planned down to the last detail. When he spoke about G-d “originally” planning to create two separate human beings, he wanted to explain to us that G-d wanted both man and woman to be independent personalities who would at the same time draw on each other for support. He meant for us to picture the function of the male and the female of the species to be similar to the relationship between sun and moon, for instance. Having given due consideration to these factors, G-d decided that it was not good that man, the crown jewel of His creation, should be the only active factor in the universe whereas the woman should be no more than a receptacle, a servant, just like the moon which only acts as a receptacle for the sun’s rays. This is why Rabbi Avuhu said that on further consideration G-d decided to create man with a single body, i.e. the male. However, although the female eventually was separated from him and they became two bodies, the female is not considered as having been a separate act of creation as she was formed from matter which was peripheral to Adam seeing that he survived as an entity although the part woman was made of was removed from him. This is why some sages (Berachot 61) have described woman as having been made out of man’s ”tail.” Another interpretation of Rabbi Avuhu’s statement goes as follows: When G-d contemplated creating man and woman as two separate bodies, His concern was that they should be male and female just like all the other animals. On the other hand, [what is termed as His “later” consideration], it was important to G-d that woman should be perceived as being made of the very same raw material as her husband, thus creating a natural affinity between man and wife [not like the animals]. As a result, woman would be viewed by her husband as if she were one of his very own limbs [and he would treat her with the same consideration as he treats his own organs. This may be why in Jewish law we have a saying אשתו כגופו, that even in legal terms very often “the wife is considered an extension of her husband’s body.” Ed.] Thus far the words of my revered teacher.
ויאמר ה' אלוקים, G’d did not utter these words audibly, as is the meaning of the word when applied to human beings, but He “spoke” to Himself. Alternatively, G’d did utter words to that effect without directly addressing Adam, but Adam happened to hear these words. When the Torah speaks of “G’d speaking,” we must understand this as a sound created especially for that particular occasion. Seeing that Adam overheard the words אעשה לו עזר כנגדו, “I shall make for him a suitable companion,” he had entertained the hope that when all the animals paraded before him that he would encounter among them the helpmate, companion, G’d had spoken of. This is how we must understand the words in verse 20 ולאדם לא מצא עזר כנגדו, that he had not found a suitable helpmate when reviewing all the animals and naming them. The Torah inserted these words between reporting on the commandment not to eat from the tree of knowledge and the sin, in order to make plain that man’s sin was due to the influence of the woman, as he had not eaten from this tree before she had been formed and been given to him as a mate, companion. Clearly, also when G’d gave Adam the commandments and forbade him to eat from that tree, seeing that the woman had not been created yet, she could not have heard this commandment from the mouth of G’d, but only from the mouth of her husband. The woman was clever enough to know that G’d had created both her husband and her. She presumed that communication from G’d took place by means of both her and her husband’s intellect, seeing that they were the only creatures who had been endowed with superior intellect.
לא טוב היות האדם לבדו, it is not good that he has no partner seeing that among the beasts he cannot find a partner, as none of them is on a par with him.
אעשה לו עזר, an assistant when the need should arise. Solomon, in Kohelet 4,9, paraphrased this when he wrote: טובים השנים מן האחד, “two are better than one alone.” Furthermore, woman was a necessity if man was to leave offspring behind to insure the continuity of his species.
כנגדו, she should be constantly present to attend to his needs; the prefix letter כ is to be understood as in Samuel I 9,13 כהיום, and as in Numbers 11,1 כמתאוננים, and as in Hoseah 5,10 כמסיגי גבול, in all of which instances the letter כ serves to emphasise what follows. (compare Genesis 25,31 where Yaakov insists that the sale of the birthright be effective immediately with the words כיום, “as of today”) Other explanations of the word כנגדו are that if and when her husband would embark on a sinful path of action, it would be woman’s task to prevent him from doing so by opposing it; these are familiar to all my readers, I am sure. The basic difference between man the species and woman his mate who were not initially created as two separate individuals as opposed to all the other living creatures, is to distinguish him favourably from all those other creatures. It draws attention to the fact that man is made from superior raw materials, and that as opposed to the other creatures among whom the male does not enjoy an advantage over the female, man, i.e. the male of the human species, does enjoy such an advantage. The male of the human species enjoys a position of authority vis a vis his female counterpart. The reason that he enjoys this right is the fact that woman is –after all- one of his own original limbs, and a person does have control over the various parts of his body. Seeing that the male of the human species had been the principal creation, woman became an adjunct to him, so that it is logical that man possesses superior strength to woman, and that also the power of his intellect is more manifest than that of his female counterpart.
IT IS NOT GOOD THAT THE MAN SHOULD BE ALONE. It does not appear likely that man was created to be alone in the world and not beget children since all created beings — male and female of all flesh — were created to raise seed. The herb and trees also have their seed in them. But it is possible to say that it was in accordance with the opinion of the Rabbi who says: (Berachoth 61a. The name of the Rabbi is Yirmeyahu the son of Rabbi Elazar.) “Adam was created with two faces [i.e., male and female persons combined],” and they were so made that there should be in them an impulse causing the organs of generation to produce a generative force from male to female, or you may say “seed,” in accordance with the known controversy concerning pregnancy, (See Ramban, beginning of Seder Thazria concerning the opinion of the doctors and the Greek philosophers.) and the second face was a help to the first in the procreative process. And the Holy One, blessed be He, saw that it is good that “the help” stand facing him, and that he should see and be separated from it or joined to it at his will. This is the meaning of what He said in the verse, I will make him a helper opposite him. The meaning of the expression, it is not good, is that it cannot be said of man that “it is good” when he is alone for he will not be able to so exist. In the work of creation, “the good” means existence, as I have explained on the text, And G-d saw that it was good. (Above, 1:10.)
'לא טוב היות וגו IT IS NOT GOOD etc. — I shall make an help meet for him in order that people may not say that there are two Deities, the Holy One, blessed be He, the only One among the celestial Beings without a mate, and this one (Adam), the only one among the terrestrial beings, without a mate (Pirkei D'Rabbi Eliezer 12).
עזר כנגדו A HELP MEET FOR HIM — (כנגדו literally, opposite, opposed to him) If he is worthy she shall be a help to him; if he is unworthy she shall be opposed to him, to fight him (Yevamot 63a).
Gerade so wie die Schöpfung harrte, und ihrer Vollendung wartete, ehe der Mensch geschaffen wurde, und Gott ihr diese Krone seiner Schöpfung ankündigte, so auch hier vor der Schöpfung des Weibes. Der Mensch war da und um ihn blühte alles in Paradiesesschöne, und doch sprach Gott noch nicht sein: "!טוב" Es heißt nicht: לא טוב לאדם היותו לברו es ist für den Menschen nicht gut, daß er allein sei, sondern: so lange er allein steht, ist es überhaupt noch nicht gut; das Ziel der Vollkommenheit, das die Erdwelt durch ihn erreichen soll, wird nicht vollkommen erreicht, so lange er allein steht. Die Vollendung des Guten war nicht der Mann, war das Weib, und ward erst durch das Weib dem Menschen und dem Universum zugebracht. Und das ist so in den Geist unserer "Orientalen!" der "Rabbinen" aufgegangen, daß sie uns lehren: erst durch sein Weib wird der Mensch ein Mensch, erst Mann und Weib zusammen sind: "Adam". Die für einen zu große Aufgabe muss geteilt werden, und eben für die volle Lösung der Menschenaufgabe schuf Gott zum Manne das Weib. Und dieses Weib soll עזר כנגדו sein. Auch ganz oberflächlich betrachtet, spricht sich in dieser Bestimmung die ganze Dignität des Weibes aus. Auch nicht die leiseste Andeutung auf eine geschlechtliche Beziehung ist da enthalten; nur in das Gebiet des Wirkens des Mannes wird das Weib gesetzt, dort fehlt sie, sie soll עזר כנגדו sein. Und עזר כנגדו spricht eben so wenig eine Unterordnung aus, vielmehr ist damit eine völlige Gleichheit und paritätische Selbständigkeit ausgesprochen. Das Weib steht dem Manne כנגדו, parallel, auf einer Linie, zur Seite.
עזר: helfen, beistehen. In seinen verwandten Wurzeln betrachtet, treten eigentümliche Begriffe entgegen, die alle in den Begriff des Beschränkens, Umschränkens zusammen gehen: עצר ,אצר ,אסר ,אזר, und doch: עזר: helfen. עזר bezeichnet somit diejenige Hülfe, die dem andern einen Teil seiner Obliegenheit abnimmt, ihm damit gestattet, seine Kräfte auf einen geringeren Kreis von Zwecken zu konzentrieren, und dadurch das ihm noch zur Vollführung Bleibende tüchtiger und vollkommener zu lösen. Es ist ein Beistand durch Konzentrierung. Während עצר die gewaltsame (צ) Beschränkung bedeutet, ist עזר die willkommene Beschränkung, um in dem so beschränkten Gebiete seine Tätigkeit desto kräftiger zu üben. So heißt עזרה der Hilfsraum. Statt daß sonst die קרבנות im היכל geschehen müssten, verbleibt durch die עזרה der היכל der höchsten כפרה, und im "Hilfsraum" geschehen alle die Wege, die zur כפרה führen. So soll auch durch das Weib ein Teil der Obliegenheiten, die die große Menschenaufgabe umfasst, dem Manne abgenommen, und ihm dadurch die vollkommenere Lösung des ihm noch Bleibenden ermöglicht werden. Dieses ist aber nur möglich, wenn das Wesen, das ihm עזר sein soll, כנגדו, nicht עמו, nicht an demselben mit ihm arbeitet, sondern ihm gegenüber an einer andern, allein auf gleicher Linie ihm gegenüber befindlichen Stelle wirkt. Wäre dies Wesen ein Mann, so trüge es selbst wieder die ganze Obliegenheit und bedürfte selber wieder des "Beistandes". Darum ist es ein Weib, eine השא, eine "Männin", die nicht mit ihm, nicht unter ihm, sondern neben ihm steht, נגדו auf einer Linie an einem andern Punkte wirkt, so daß sie jeder ein besonderes Gebiet erfüllen, sie gegenseitig sich ergänzen. V. 19 ויצר, nach den Weisen in ב"ר nicht: bilden; denn die Schöpfung und Bildung der Tiere war ja bereits vor dem Menschen geschehen; sondern in der Bedeutung 1,כבוש zwingen, wie תצור אל עיר. Obgleich תצור von צרר so ist ja auch von יצר die Grundbedeutung, wie bereits bemerkt, beschränken, einengen. Alles Bilden ist selbst ein Beschränken des Stoffes in den von der beabsichtigten Form gestatteten Umfang. צר selbst kommt auch in der Bedeutung: Enge, Beschränkung vor, ויצר לו מן המיצר usw. Für diese Auffassung spricht hier auch, daß בהמה fehlt, und nur חית השדה und עוף genannt wird, während V. 20 בהמה ausdrücklich genannt ist. בהמה brauchten nicht erst gezwungen zum Menschen gebracht zu werden, sie hatten sich ihrer Natur nach untergeordnet und bildeten freiwillig seine Umgebung. — Die Stellung des נפש חיה zu הארם lässt dies nur als Apposition zu האדם erkennen: der Mensch gibt den Dingen Namen, nicht als Gott, der dem Wesen der Dinge auf den Grund schaut, sondern von seinem individuellen Standpunkt aus, als נפש, als Individuum, חיה das aufzunehmende und abzustoßende Eindrücke von den Dingen um sich empfängt. Nach diesen Eindrücken nennt er die Wesen, in diesem Namen spricht er die Eindrücke aus, die seine von den Dingen erhaltene Vorstellung bilden, und damit weist er ihnen ihr שם, (daher שם), ihren Ort an, reiht sie in die entsprechende Gattung, Art, Spezies usw. ein. All unser Wissen von den Dingen ist nichts als eine solche Namengebung. Dieses Wissen ist aber nur subjektiv, ist nur das אשר יקרא לו הארם נפש חיה, wie sich der Mensch die Dinge von seinem subjektiven Standpunkt aus nennt, was er von ihnen, nach den von ihnen erhaltenen Eindrücken, begreift, was sie ihm sind. Das Wesen der Dinge an sich schaut kein sterblicher Geist. Während damit aber die Bedeutung der Summe des menschlichen Wissens auf ihr bescheidenes Maß zurückgeführt wird, ist doch zugleich dem Skeptizismus entgegengetreten durch die Versicherung: הוא שמו daß das von uns durch die Eindrücke auf uns Erkannte, wenn auch nicht die ganze Wahrheit der Dinge, doch Wahrheit sei. Gott, der den Menschen und die Dinge geschaffen, und seine geschaffenen Wesen dem Menschen zugeführt, damit er sie sich nach den von ihnen empfangenen Eindrücken nenne, ist auch dem Menschen Bürge dafür, daß das ihm verliehene Maß von Erkenntnis der Dinge keine Täuschung sei, daß auch dieses Bruchstück von Wahrheit wahr, daß es die Wahrheit von den Dingen sei, deren der Mensch für die Lösung seiner Aufgabe in Mitte der Wesen bedarf, und der er getrost sich anvertrauen darf. So bildet der Glaube an Gott, der die Menschen und die Dinge geschaffen, eine wesentliche Grundlage auch der theoretischen Erkenntnis des Menschen. Ohne diesen Glauben kann sich auch die theoretische Wissenschaft nicht des trostlosen Skeptizismus erwehren, hat sie keine Gewähr, daß sie nicht Traum aus Traum folgere und Traum mit Traum beweise.
Daß dieses Namengeben auf einer, wenn gleich nur subjektiven, Erkenntnis des Wesens der Dinge beruht, ist hier evident, indem Gott dem Menschen die lebendigen Wesen alle zuführte, damit er erkenne, daß unter allen diesen lebenden Wesen keines geeignet sei, ihm als die ihm fehlende Hilfe zur Seite zu treten, wie dies der Schluss des folgenden Verses: לאדם לא מצא עזר כנגדו, beweist. Die Prüfung der Wesen für diesen Zweck heißt: לראות מה יקרא לו האדם. Mögen wir es nun übersetzen, zu sehen, wie er es sich, oder wie er es nennen, oder was er sich, d. h. für sich berufen werde: immer ist durch das וכל אשר יקרא לו וגו׳ הוא שמו klar, daß der Name das Ergebnis der subjektiven Prüfung des Wesens der Dinge sei. קרא heißt rufen, d. i. einen Gegenstand auffordern in unsere Richtung zu treten, (wovon auch לקראת, wörtlich: dem Rufe des Andern zu, d. h. der Richtung zu, die durch die Stellung des Andern bestimmt wird.) Daher auch: nennen. Indem ich einen Namen nenne, rufe ich mir den Gegenstand vor, vergegenwärtige ich ihn mir. Vielleicht ist auch damit ירא verwandt, das daher auch, obgleich einen intransitiven Zustand bezeichnend, doch mit dem Akkusativ את konstruiert wird. Es hieße demnach: sich einen Gegenstand im Innern immer gegenwärtig halten. Dies ist ja auch in der Tat z. B. die einzige wahrhaftige שויתי ד׳ לנגדי תמיד :יראת ד׳.
לא טוב היות האדם לבדו, the purpose of the human species on earth will not be achieved while man who is supposed to reflect the divine image will be left to personally carry out all the menial tasks of daily life on earth by being solitary.
עזר כנגדו, a helpmate who will be equal to him, also reflecting the divine image. This is essential for him if he is to know what precisely his needs are and so that he can meet them in time. The reason why the Torah added the word כנגדו is that whenever one confronts someone of equal power, moral and ethical weight, such a confrontation is termed נגד. It is a head-on collision of will. When the two parties disagreeing are not of equal power, or moral/ethical weight, the confrontation is termed as one being עולה or יורד one of the adversaries either prevailing or losing in such an encounter. It is in this sense that we have to understand such statements as משה שקול כנגד כל ישראל, “that Moses was the equal of the entire Jewish people.” (Mechilta Yitro 1) However, the Torah did not mean for woman to be 100% equal to man, else how could the man expect her to perform household chores for him, etc.? Hence the letter כ at the beginning of the word כנגדו somewhat tones down this equality.
If he is not worthy, then opposite him. Rashi is answering the question: At first it is written “a helper.” Why then is it written כנגדו, implying she is against him, to fight him?
The Lord God said: It is not good that the man shall be alone. All living creatures were created male and female, and they were meant to multiply. Only man was created without a mate. Is one to conclude, then, that man was never meant to procreate? Perhaps God created man in His image, with intelligence and free will, as His parallel in this world. If so, just as God is alone above, man was likewise alone below, and this is how he was meant to fulfill his duties. To rule out this understanding, the Torah states that it is not good, neither for man himself nor for the world, for him to be alone. God continued: Therefore, I will make for him a helper alongside him, someone who completes him. Man requires a partnership with another being; this partnership would signify the beginning of humanity.
לא טוב היות האדם לבדו, “it is not good for man to remain solitary.” Clearly it had not been G’d’s intention already at the time He created Adam that he should remain single, seeing that all other creatures were created in pairs, male and female specimen. Even trees and herbs contain seed to enable them to “mate” and to reproduce their kind. However, it is possible to argue that man was created with two faces and that between them (within a single body) they possessed the ingredients necessary to reproduce so that the second “face” enabled Adam to help him to reproduce. G’d saw, however, that it would be better that man’s עזר, assistant, should stand independently, facing him, so that he could see her having the choice to separate from her or to closely associate with her in accordance with his wishes. This is the meaning of the words: עזר כנגדו.
We see that the customs of the Ethiopian community are consistently grounded in ancient tradition. The separation from global civilization and the Jewish world led to a static state in their cultural and halakhic world. After aliyah to Israel, we note significant changes. In the State of Israel, the average age of marriage for a man is now almost twenty-eight, and for a woman almost twenty-six. (Israel in Figures 2013, Israel’s Central Bureau of Statistics.) This is partially due to the fact that after high school, most men serve in the army and then study a profession. Contemporary poskim encourage them not to postpone marriage for too long. On one hand, today there is no need to marry at a young age, but on the other, one should not put off marriage for too long. Establishing a home is a very important step, symbolic of the creation of the world. Marriage is not a burden, but a Jewish spiritual value and an inherent need of the individual, as the Torah declares about the creation of man: “It is not good that man is alone” (Genesis 2:18). Still, one who has not yet found his spouse should not feel that he is a failure, and may it be God’s will that his deepest wishes be fulfilled for good purpose.
A man who has already fulfilled the mitzva of procreation, even one who has been privileged to have many children, if his wife dies, there is a mitzva for him to remarry a woman who can still bear children, in order to continue fulfilling the mitzva of procreation (below, 5:6). However, if it would be difficult for him to raise more children – whether because of his age, or because supporting them would be too hard, or because he is worried about acrimony between his children from his first wife and his second wife and her children – he may refrain from marrying a woman who can still bear children (see below, 5:6). However, it is still a mitzva for him to remarry a woman who cannot have children, as a person is in a state of wholeness only when married. As the Sages said, “Any man without a wife is not a man” (Yevamot 63a); and “Any man without a wife lives without joy, without blessing, without goodness, without Torah, without fortification, and without peace” (ibid. 62b). This is the Sages’ instruction: “Even if a man already has a number of children, he may not remain without a wife, as it says (Bereishit 2:18), ‘It is not good for man to be alone’” (ibid. 61b). He will thus have the privilege of continued fulfillment of the mitzva of ona and will also prevent himself from having sinful thoughts.
These are the eight garments which the most perfect human being wore. He did not wear them just for ornamental, visual effect, but to help him achieve the moral perfection of which they were to remind both him and others. From that point of view it is obvious that their physical absence in our time, does not make these garments less important, since we can absorb the lessons that they represented. Moreover, these lessons can be absorbed by every Jew, since we are a nation of priests. Isaiah 61, 10, exclaims " My soul will rejoice with G-d, for He has clothed me in garments of salvation draped over me a robe of righteousness, like a bridegroom adorned with splendour." The Talmud Sotah 44, exhorts man to perfect himself as much as possible before he proceeds to take a wife and build a home. A proper wife helps man achieve the moral standard represented by the eight priestly garments. The union of Adam and Eve in gan eden before the fall, unfortunately had not resulted in man being morally elevated through his wife. Ever since then, the slow and gradual ascent from the fall was punctuated by the acquisition of simple garments, till at the end of time Isaiah envisions the "garments of splendour" as the ultimate, symbolising our emancipation from the sin of the tree of knowledge. When Rabbi Meir's Torah scroll is reputed as having spelled the words “kotnot or” the garments which G-d had provided for Adam and Eve, with the letter “aleph" in the word or instead of the traditional “ayin" if the word was to mean leather, skin, he wanted to indicate the ultimate purpose of these garments. These garments, according to Rabbi Meir, serve a dual purpose. They are a physical covering. They are also to serve however, as an ongoing reminder to regain the or the light that we lost when we sinned in the garden of Eden. The garments then are are a spiritual endowment provided by G-d to help us along that road. Now we understand why the priestly garments were worn only after the tabernacle had been consecrated. The sons of Aaron had first brought some sacrifices to attain the moral stature that enabled them to wear these garments. The symbolic meaning of these offerings during the consecration ceremonies may be understood in the following way. The par, bull, represents the body that is to be dedicated to G-d. The two male rams represent the two spiritual forces in man, the theoretical, speculative, and the practical. A person who puts all three powers at the disposal of the Divine, may wear the precious priestly garments, each according to his status. Only a minute part of the bull's blood was used for sprinkling on the altar, i.e. sacrificial service. The remainder was burned, since only insignificant parts of our body can rise to such noble heights. Of the rams, the one which was offered in incense and had all its blood sprinkled on the altar, represents the theoretical speculative, spiritual power in man, seeing it is all holy. The second ram however, representing holiness in action, was only used partially in the sacrificial rites. Corresponding to the famous "we shall hear and we shall do," (Deut. 5,24) the ear and upper leg became part of the sacrificial service. The balance of the ram was consumed by the owners, since by means of holy deeds inspired by holy thoughts, the body becomes sanctified to the extent that this is possible. All of the foregoing teaches all of us the order in which we are to proceed to achieve the highest level in the service of G-d.
Our sages tell us in Sotah 3, that man does not sin unless he has temporarily taken leave of his senses. They quote Numbers 12, 11, in support of this. Aaron says to Moses "because of our foolishness we have sinned." If this is indeed so, our sages seem to agree with Socrates who believed that man's intellect is apt to arrive at true, valid conclusions. We must ask that if sin is the result of a functional disability of the mind, how can a person be held responsible for such sin? The dilemma can be resolved in the following manner. We need to understand that there are three categories of people. The first category is composed of people in whom the intellect is predominant, and governs practically all their activities so that sin is almost inconceivable. The second group comprises people who are so enslaved to their physical urges, that their intellect is for all practical purposes paralysed. The third group comprises the vast majority of people, who face an ongoing confrontation between their physical urges, yetzer hara, and their intellect, i.e. yetzer tov. All the people belonging to this latter group suffer from the fact that gratification of one's urges is immediate or almost immediate. On the other hand, the price to be paid for having gratified one's urges is usually some time in the future, and therefore not of immediate concern. The reward for acting in accordance with the dictates of the yetzer tov, i.e. the dictates of one's intellect, may be quite some time away. For that reason, such an eventual reward may not play a decisive role when a decision is made between conflicting choices available. The reason that G'd has arranged matters in such a way is due to the fact that otherwise bechirah, free choice would not be a really viable option. In order to demonstrate that it does not pay to give in to physical passion when it leads to the performance of immoral acts, we have the example of sotah.
Since the question of reward and punishment revolves around the consciousness and intent accompanying human actions, the Torah concludes the book of Numbers by detailing the guilt of the involuntary killer, the killer who has failed to excercise due care in a potentially lethal activity. Chapter thirty five details a graduated scenario of human beings being killed due to various degrees of intent. Man listens, i.e. responds in one of two ways. Either he responds to the voice of materialistic instincts to the extent that he becomes deaf to the voice of his teacher, in which case he acts like Adam, causing himself all the curses including mortality itself; or he listens to the voice of reason and intellect, like Abraham. The latter, in spite of his misgivings about what Sarah had demanded, was rewarded because he had conquered his yetzer hara, evil urge, when expelling Hagar and Ishmael. G'd had agreed with Sarah, saying to Abraham "listen to all she tells you." Abraham's situation was the exact opposite of Adam's situation. Superficially, one could reason that both women had wanted to impose their wills on their husbands. Yet there is a subtle difference. Eve, having eaten from the fruit of the tree of knowledge, and having become aware of its impact, wanted to drag Adam down to her level also. Sarah, having shown previously that she did not want Abraham to die without an heir, by giving him Hagar as a wife, had already proved that she had Abraham's best interests at heart. Abraham had not taken Hagar except to have a child by her.
We may now be in a better position to understand how those negative opinions about female characteristics might have come about and might, notwithstanding their exaggerated generalization, often have been derived from experience. There is little doubt that notwithstanding these rather limiting rules and regulations, Judaism produced numberless Ẓadkaniyot, women who were pious, chaste, virtuous, and charitable often in a self-sacrificial sense and to an ideal degree. Yet we have to consider what must have been the effect of the position granted to the woman on the great majority of their sex. Since education was essentially Torah education, many women had no education at all. They were of course taught the duties appertaining to their responsibilities as wives and mothers, and also learned from the example of the living tradition that surrounded them. As compared to the education of the sons, many of the daughters of Israel must have been intellectually as well as emotionally stunted. They were largely excluded from and were often mere spectators of the drama of the creative forms of religious life. Their legal status, too, was often that of a passively receiving, protected member of society. It should not, then, be surprising if many of them were thievish, because they might have felt that they did not have the share in the family fortune that was due to them. That they were quarrelsome is quite believable; dissatisfied people often react to their surroundings in such a manner. With our better psychological insight, we may well understand that a deeply frustrated person may seek comfort in over-eating and become gluttonous. Some of the other negative characteristics too, which were ascribed to women in talmudic times, are better understood as psychological reactions to their condition. We need not at all be convinced that the good woman, whose goodness was said to be limitless, was indeed potentially a better human being than the bad one, whose wickedness, it was maintained, was without end. Could it not have been that the good woman was meeker by nature and because of that readily accepted her status, whereas the bad woman was more vital, more energetic, with a stronger will of her own and because of that, much more frustrated. Her “wickedness” might have been her unconscious rebellion against her inability to make meaningful use of her natural gifts. Rabbi Eleazar, a talmudic teacher of the early part of the third century, has an interesting comment on the creation of woman, which has a bearing on this aspect of our discussion. We read in the Bible that God said, “It is not good that man should be alone; I will make him a help meet for him.” (Genesis 2:18.) This rather awkward English phrase stems from the fact that an attempt is made to give as accurate a rendering of the idiosyncrasy of the Hebrew text as possible. A more literal translation of the second part of the sentence would read: I will make him a help meet opposite him. The phrase, “opposite him,” is explained by Rabbi Eleazar to mean: If man deserves it, she will be a help meet to him; if not, she will be “opposite him,” i.e. against him. (T.B. Yevamot 63a.) It may well have been the case that the numerous shrews about whom the talmudic records know were the kind of women that the society or some men deserved. All those sweeping generalizations about women may say very little about what women are, but rather about what they become in the circumstances in which they had to live.
It is not good for man to be alone; I will make him a helpmate corresponding to him (Genesis 2:18).
One of these utterances is this: “Adam and Eve were at first created as one being, having their backs united: they were then separated, and one half was removed and brought before Adam as Eve.” The term mi-ẓal‘otav (lit. “of his ribs”) signifies “of his sides.” The meaning of the word is proved by referring to ẓel‘a, “the side” of the tabernacle (Exod. 26:20), which Onkelos renders setar (“side”), and so also mi-ẓal‘otav is rendered by him “mi-sitrohi” (of his sides). Note also how clearly it has been stated that Adam and Eve were two in some respects, and yet they remained one, according to the words, “Bone of my bones, and flesh of my flesh” (Gen. 2:23). The unity of the two is proved by the fact that both have the same name, for she is called ishshah (woman), because she was taken out of ish (man), also by the words, “And shall cleave unto his wife, and they shall be one flesh” (ii. 24). How great is the ignorance of those who do not see that all this necessarily includes some [other] idea [besides the literal meaning of the words]. This is now clear.
But independence is only half of the human situation. The first time the Torah uses the words lo tov, “not good,” it is to make this point: “It is not good for man to be alone” (Gen. 2:18). Human beings cannot survive in isolation. We are, said Aristotle, “political animals,” or as Maimonides put it, more Jewishly, we are “social animals.” We need the assistance of others for our most basic requirements of food, shelter, and defense. The very process of procreation needs partnership. We want to be independent, but we are also and inescapably interdependent. From this flows the whole drama and pathos of the human situation. Hegel once put the problem simply by asking, what do porcupines do in the winter? If they stay apart, they freeze. If they come too close, they injure one another. The art is to find the right balance between closeness and distance. So it is with us.
In this way we can understand that strange verse: “And the Lord God said, it is not good for man to be alone. I will make him a helpmeet opposite him (ezer ke-negdo).” (Genesis 2:18.) Rabbi Soloveitchik (See “Confrontation,” Tradition 1964 (Vol. 6, no. 2).) sees in this the permanent paradoxical condition of human relationship; friendship (ezer) and otherness (ke-negdo) are inseparable. But Rashi has another reading. “If he is worthy, she shall be a help (ezer) to him; if he is unworthy, she shall be opposed to him (ke-negdo) to fight him.” The man who lives his life in the Torah finds union; he who separates himself from it, separates himself from other men, even those closest to him. Loneliness is the condition of sin.
R. Tanhum stated in the name of R. Hanilai: A man who has no wife lives without joy, without blessing, and without good. Without joy, as it is written: And you shall rejoice, you and your house (Deut 14:26). Without blessing, as it is written: That a blessing may rest on your house (Ez 44:30). Without good, as it is written: It is not good that the man be alone (Gen 2:18). In the West (i.e., in Eretz Israel) it was stated: He is without Torah and without a [protecting] wall. Without Torah, as it is written (Job 6:13): Have I no help with me, and is sound wisdom driven quite from me? Without a [protecting] wall, as it is written (Jer 31:21): A woman shall encompass a man. Rava ben ‘Ulla said: Without peace, as it is written: And you shall know that your tent is in peace; and you shall visit your home and shall not sin (Job 5:24). Yevamot 62b
Gemara… Our Rabbis taught: If an orphan boy and an orphan girl applied for maintenance, the girl orphan is to be maintained first and the boy orphan afterwards, because it is not unusual for a man to go around begging, but it is unusual for a woman to do so. If an orphan boy and an orphan girl applied for a marriage grant, the girl orphan is to be enabled to marry first and the boy orphan is married afterwards, because the shame of a woman is greater than that of a man. Our Rabbis taught: If an orphan applied for assistance to marry, a house must be rented for him, a bed must be prepared for him and [he must also be supplied with] all [household] objects [required for] his use, and then he is given a wife in marriage, for it is said in Scriptures (Deut 15:8), Sufficient for his need in that which he lacks: ‘sufficient for his need’, refers to the house; ‘in that which he lacks’, refers to a bed and a table; ‘he’ refers to a wife, for so it is said in Scripture (Gen 2:8), I will make him a help meet unto him.
Goodness is not found when things are separated, but rather when they are unified. As we see that when Adam, the first man, was separate unto himself, without being connected to his mate, what was written of him? (Genesis 2:18) “It is not good for the man to be alone.” And when he was united with his wife, what is written of him? (Proverbs 18: 22) “One who finds a wife has found goodness.” That is, he finds the goodness that he lacked. If this is so of a man and woman, how much more is it so of all other upper qualities, for when there is connection “it is good-Kee Tov-כי טוב, but when there is separation, “it is good-Kee Tov-כי טוב” is lacking.
And therefore: (Ex. 23:19) The first of the fruits of your land, you shall bring to the house of Y”Y ELoQeYKha... is followed by... you shall not cook a kid in its mother’s milk, because that resulting child is a mixture, which emerges in a state of forbidden-mixing (kilayim) – from a woman that is not of his type. For she is described as (Gen. 2:18) against him (kenegdo) .
[2] Another interpretation: "Why do you say, O Jacob?" (Isaiah 40:27). Rabbi Shmuel says, "How can a person mourn over sins of the world? Let him examine his own sins that he has overcome." And Rabbi Shimon says, "How can a person mourn when he is alive and sees this sun? And similarly, Solomon says, 'What advantage does a man have in all his labor under the sun?' (Ecclesiastes 1:3). If it were not enough that he sees the sun, therefore, the Holy One, blessed be He, said to Jacob, 'Why do you call out, O Jacob? Why do you say, O Israel?'" As for Rabbi's comment, "The foolishness of man perverts his way" (Proverbs 19:3). Rabbi says there were thirteen types of fragrant plants in the Garden of Eden and ten chambers, as it is said, "In Eden, the garden of God" (Ezekiel 28:13). And God said, "It is not good for man" (Genesis 2:18), he did not need to praise me, but rather he began to complain and say, "The woman You gave me" (Genesis 3:12). And so Abraham went to war and made him king over sixteen kings and I returned their captivity, and he thought it was his reward, so I said to him, "Your reward is very great" (Genesis 15:1). He did not need to thank me, but rather say, "The Lord God, what will You give me?" (Genesis 15:2). And so Jacob said, "With my staff I crossed this Jordan" (Genesis 32:11) and I did all that good for him, and he said to Pharaoh, "Few and evil have been the days of my life" (Genesis 47:9), "I have caused you evil, Jacob, that you speak so." And similarly, the generation of the wilderness, how many good things I did for them, as it is said, "In the wilderness, where you saw" (Deuteronomy 1:31), and they said, "Our souls loathe this light bread" (Numbers 21:5). Thus it is your blasphemy and your complaint. So why do you say, O Jacob?
“The Lord God said: It is not good that the man should be alone; I will make a helper for him alongside him” (Genesis 2:18). “The Lord God said: It is not good that [the man] should be” – we learned: The world was created with ten [divine] utterances. (Avot 5:1.) These are: “In the beginning [God created the heavens and the earth]” (Genesis 1:1); (Although the words “God said” are not written here, it was through God’s command that the heavens and earth were created (see Psalms 33:6).) “the wind (The Midrash interprets the word ruaḥ to mean wind, unlike the more common translation, “spirit.”) of God hovered [over the surface of the water]” (Genesis 1:2); (Here too, although the words “God said” are not written, it was through God’s command that the wind came about.) “God said: Let there be light” (Genesis 1:3); “God said: Let there be a firmament” (Genesis 1:6); “God said: “Let the water be gathered” (Genesis 1:9). “God said: Let the earth sprout [grass]” (Genesis 1:11). “God said: Let there be lights” (Genesis 1:14). “God said: Let the water swarm” (Genesis 1:20). “God said: “Let the earth produce” (Genesis 1:24). “God said: Let us make man” (Genesis 1:26). Menaḥem bar Yosei removes: “The wind of God hovered,” and inserts: “The Lord God said: It is not good that the man should be.” Rabbi Yaakov ben Kurshai said: A special utterance was devoted specifically to the wind. (Rabbi Yaakov concurs with the original count of the ten utterances.)
“It is not good” – Rabbi Yaakov taught: Anyone who does not have a wife is without good, without help, without joy, without blessing, without atonement. Without good – “it is not good that the man should be alone.” Without help – “I will make a helper for him alongside him.” Without joy – as it is stated: “You shall rejoice, you and your household” (Deuteronomy 14:26). Without atonement – “he shall atone for himself and for his household” (Leviticus 16:11). Without blessing – “to lay a blessing upon your house” (Ezekiel 44:30). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: He is also without peace, as it is stated: “You shall be in peace, and your household shall be in peace” (I Samuel 25:6). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: He is also without life, as it is stated: “Appreciate life with a woman whom you love” (Ecclesiastes 9:9). Rabbi Ḥiyya bar Gamda said: He is not even a complete man, as it is stated: “He blessed them, and He called their name Man, on the day they were created” (Genesis 5:2) – when both of them are together they are called “Man.” Some say he even diminishes the [divine] image, as it is stated: “As He made man in the image of God” (Genesis 9:6). What is written thereafter? “And you, be fruitful, and multiply” (Genesis 9:7). (A man’s being in the image of God is contingent upon marrying and producing offspring.)
“I will make a helper for him alongside him [kenegdo]” – if one merits, she [his wife] is a helper, but if not, she is against him [kenegdo]. Rabbi Yehoshua bar Neḥemya said: If he merits, [his wife will be] like the wife of Rabbi Ḥanina bar Ḥakhinai, but if not, she will be like the wife of Rabbi Yosei the HaGelili. The wife of Rabbi Yosei [HaGelili] was malicious, though she was his sister’s daughter. She would humiliate him in the presence of his students. His students said: Be rid of that malicious wife (Divorce her.) who does not respect you. He said to them: Her marriage contract is too large for me, and I do not have enough [money] to be rid of her. One time he and Rabbi Elazar ben Azarya were sitting and studying. When they finished, he [Rabbi Yosei] said to him: ‘Rabbi, accept my suggestion, and let us go up to my house [to eat].’ He said to him: ‘Yes, let us go up.’ When he went up, she looked downward and walked out. He saw a pot and said to her: ‘Is there anything in that pot?’ She said to him: ‘There is only relish.’ He went and opened it and found pieces of chicken. Rabbi Elazar ben Azarya realized what he had heard. (He realized that Rabbi Yosei and his wife had a difficult relationship.) They sat and ate. He said to him: ‘Rabbi, did she not say there was only relish? Yet we found pieces of chicken in it.’ He said to him: ‘They [came about] through a miraculous act.’ When they finished, he said to him: ‘Rabbi, be rid of that wife, because she does not act respectfully towards you.’ He said to him: ‘Her marriage contract is too large for me, and I do not have enough [money] to be rid of her.’ He said: ‘We will pay her the marriage contract, and you can be rid of her.’ They did this for him, and he was able to pay her marriage contract and be rid of her. He married a different wife, who was better than her. The sins of that women brought about that she went and married the city watchman. Some time later, he experienced suffering (He contracted a disease.) and became blind. She would hold his hand and take him around the city streets. (To beg for charity.) When she reached the street of Rabbi Yosei HaGelili, she stopped and turned back. Because that man knew well the [layout of the] city, he said to her: ‘Why did you not take me to the neighborhood of Rabbi Yosei HaGelili, of whom I heard that he gives charity?’ She said to him: ‘I am his divorcée, and I cannot bear to see his face.’ One time, they came and called (They sought charity.) in Rabbi Yosei’s neighborhood. He realized what she was doing (He sensed that she was turning around.) on the first day and the second day, and then he began to hit her. Their voices were loud and audible, and they became disgraced throughout the city. Rabbi Yosei looked in the direction of their voices, and he saw them becoming disgraced in the streets. He said to him: ‘Why are you hitting her?’ He said to him: ‘Every day she causes me to lose the support [that I could take in] from this street.’ When Rabbi Yosei heard this, he took them and put them up in a house that he owned and supported them all the days of their lives, due to [the verse]: “Do not disregard your own flesh” (Isaiah 58:7).
“So God created man in His own image, in the image of God created He him; male and female He created them” (Genesis 1:27). “Male and female [unkeva] He created them” – this is one of the words that they changed for King Ptolemy: (When Ptolemy gathered seventy Sages to translate the Torah into Greek – the Septuagint (see Megilla 9a). There were several places where the Sages veered from translating literally in order to evade various problems.) “A male and his orifices [unkuvav] he created them.” (They made this change to avoid a seeming contradiction between this verse and another verse (Genesis 2:18), in which it appears that Adam was created alone, without a female.) Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak, and the Rabbis in the name of Rabbi Elazar say: He endowed him [Adam] with four features from the supernal realm and four features from the lower realm. [From the lower realm:] He eats and drinks as does an animal, procreates as does an animal, defecates as does an animal, and dies as does an animal. From the supernal realm: He stands as do the ministering angels, speaks as do the ministering angels, has intelligence as do the ministering angels, and sees as do the ministering angels. But do animals not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision. Rabbi Tifdai in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [created before man] procreate but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tifdai in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] the supernal and from the earthly. If he sins he will die; if he does not sin he will live.’
(Ib) Our Rabbis were taught: When a male orphan and a female orphan apply for support, the female orphan should be supported first and afterwards the male orphan, because it is customary for a man to go begging at the doors, but it is not customary for a woman to go begging at the doors. When a male orphan and a female orphan come and apply for [assistance] to be married we must first help the female orphan to marry and afterwards the male orphan, because the shame of a woman [unwedded] is greater than that of a man. Our Rabbis were taught: When an orphan comes and wants to marry, we (the charities) first rent a house for him, have it furnished and then we provide a wife for him, as it is said (Deut. 15, 8) Sufficient for his need, which requireth for him; i.e., sufficient for his need means a house; which requireth, means a bed, table, etc; for him, refers to a wife, and so says the passage ([en. 2, 18) I will make him a help meet for him.
(Ib. b) R. Nachman said in the name of Samuel: "Although a man has many children, he is nevertheless prohibited from remaining single [in case of his wife's death or divorce], for it is said (Gen. 2, 18) It is not good that the man should be alone."
R. Tanchum said in the name of R. Chanilai: "Every Judaean who has no wife lives without happiness, without blessing, and without good; without happiness, as it is written (Deut. 14, 26) And thou shalt rejoice, thou and thy household; without blessing, as it is written (Ez. 44, 30) To cause a blessing to rest on thy house; without good, as it is written (Ben. 2, 18) It is not good that the man should be alone." In Palestine it was said: "He [who is unmarried] is without Torah and without protection; i.e., without Torah, as it is written (Job 6, 13) Truly, am I not without my help in me, and is not Tushiya driven far away from me? Without protection, as it is written (Jer. 31, 21) The woman will go about [to protect] the husband." Raba b. Ulla said: "Also without peace, as it is written (Job 5, 24) And thou shalt know that there is peace in thy tent," etc.
R. Elazar said: "A Judaean who has no wife is not considered a man, for it is said (Gen. 5, 2) Male and female created He them and called their name Adam (man)." R. Elazar said further: "One who does not possess real estate is not considered a man, as it is said (Ps. 115, 16) The heavens are the heavens of the Lord: but the earth hath He given to the children of man." R. Elazar said further: "What is the meaning of the passage (Gen. 2, 18) I will make him (eizer) a help suitable for him (K'nedo) i.e., If he deserves well, she will be a help to him; if not, an opposition to him." According to others, R. Elazar raised the following contradiction. Since the text reads K'naggdo (opposing him), how can we read K'nigdo (corresponding to him?) This means, if he deserves well, she will be corresponding [in harmony with] him; if not, she will be a lash unto him."
“Enjoy life with a woman whom you love all the days of your life of vanity which He has given you under the sun, all the days of your vanity, as that is your portion in life, and in your toil that you toil under the sun” (Ecclesiastes 9:9). “Enjoy life with a woman whom you love.” Rabbi [Yehuda HaNasi] said in the name of the holy congregation: Acquire for yourself a craft with Torah. What is the reason? “Enjoy life [with a woman]…” (The midrash is interpreting the world “life” to refer to Torah, and the term “woman” to refer to a craft. One should have a craft with which to earn a livelihood, in addition to studying Torah.) Why does he call them the holy congregation? It is because Rabbi Yosei ben Meshulam and Rabbi Shimon ben Menaseya, who would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor, were there. Some say: They would engage in Torah study during the days of winter, and in labor during the days of summer. Rabbi Yitzḥak ben Elazar would call Rabbi Yehoshua son of Rabbi Timi and Rabbi Burki the holy congregation, because they would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor. It is taught: It is prohibited for a mourner to marry a woman until thirty days [pass]. Rabbi Yehuda says: Until three consecutive pilgrimage festivals pass, corresponding to the three times that it is written: Life, life, life. In what case is this said? In a case when he has sons; however, if he has no sons, or if he has minor sons, it is permitted due to diminution of procreation and to see to their needs. (The mourner can marry a woman even within thirty days in order to fulfill the mitzva of procreation, or so that his new wife can take care of his young children.) There was an incident and the wife of Rabbi Tarfon died, and when the grave was covered, he said to her sister amidst the mourning: ‘Enter my house (Marry me.) and raise your sister’s children.’ Even though he married her, he did not engage in conjugal relations until after thirty days. It is taught: It is prohibited for a mourner to go to a house of feasting until thirty days [have passed]. It was taught: The mitzvot incumbent upon a father regarding his son are to circumcise him and to redeem him, and also to teach him Torah, to teach him a trade, and to marry him to a woman. Some say: Also to teach him to swim in a river. To circumcise him, from where [is it derived]? As it is stated: “He that is eight days old shall be circumcised among you, every male” (Genesis 17:12). To redeem him, from where [is it derived]? As it is stated: “And all the first-born of man among your sons you shall redeem” (Exodus 13:13). To teach him Torah, from where [is it derived]? As it is stated: “You shall teach them” (Deuteronomy 11:19). To marry a woman, from where [is it derived]? As it is stated: “Take women and beget sons and daughters and take women for your sons” (Jeremiah 29:6). To teach him to swim in a river, from where [is it derived]? As it is stated: “You shall choose life” (Deuteronomy 30:19). Anyone who does not have a wife is without goodness, without a helper, without joy, without blessing, without atonement. Without good, from where [is it derived]? [From the verse:] “It is not good for man to be alone” (Genesis 2:18). Without help, from where [is it derived]? [From the verse:] “I will make him a helper alongside him” (Genesis 2:18). Without joy, from where [is it derived]? [From the verse:] “You shall rejoice, you and your household” (Deuteronomy 14:26). Without blessing, from where [is it derived]? [From the verse:] “To place a blessing upon your house” (Ezekiel 44:30). Without atonement, from where [is it derived]? [From the verse:] “And he shall atone for himself and for his household” (Leviticus 16:11). Rabbi Yehoshua ben Levi says: Without life as well, as it is stated: “Enjoy life with a woman whom you love.” Without peace, as it is stated: “You are peace and your house is peace” (I Samuel 25:6). Rabbi Ḥiyya bar Gamda said: He is not even a complete person, as it is stated: “He blessed them and He called their name Adam” (The word adam, which is the name of the first man, simply means “person.”) (Genesis 5:2) – when the two of them are not as one they are not called Adam. Some say it diminishes the Divine Image, as it is stated: “Because He created man in the image of God” (Genesis 9:6).
Rava reads the word negdi in Psalms 38:18 as another allusion to the story of Hava’s creation. This word, too, features in the Hava story where, announcing his intention to create the first woman, God says: “It is not good for the man to be alone; I will make him a helpmate opposite him (kenegdo)” (The usual translation of the word neged is “opposite” or “against.” In translating the verse from Psalms, I use neither of these words for stylistic reasons. The difficulty of translating neged adequately is attested to by the fact that the verse in Genesis reads somewhat oddly in English. Although this is not readily apparent from the translations, the verses from Psalms and Genesis do use the same word with essentially the same meaning, so that the association between them is not at all difficult to make.) (Genesis 2:18).
It is not good for the human to be alone. From here, the Sages said, the one who dwells without a wife dwells without goodness.
I will make a fitting counterpart for him. That the woman will help the man, bringing wheat and grinding and baking. And bringing flax and spinning it and making clothing, and dressing him and standing him up on his feet. If he is worthy-a helper, if he is not worthy-against him.
(Gen. 11:1:) NOW THE WHOLE EARTH HAD ONE LANGUAGE. What is written above on the matter (in Gen. 10:32)? THESE ARE THE FAMILIES OF NOAH'S DESCENDANTS. (Tanh., Gen. 2:18.) Then after that < comes >: NOW THE WHOLE EARTH HAD ONE LANGUAGE. Solomon has said (in Prov. 27:22): IF YOU POUND THE FOOL IN A MORTAR WITH A PESTLE [ALONG WITH THE GRAIN, HIS FOLLY WILL NOT LEAVE HIM]. (See Gen. R. 38:2.) In the case of one who beats the fool, while that one is raising the rod to give him a second blow, he forgets the first time. WITH A PESTLE ALONG WITH THE GRAIN: While he is raising < the rod for > the first time, it is already forgotten. Thus HIS FOLLY WILL NOT LEAVE HIM.
You find that in the story of the flood generation < their deeds > were specified, but that in the story of the dispersion generation < their deeds > were not specified. (The bracketed additions are from Tanh., Gen. 2:18.) In reference to the story of the flood generation, Job has explained it where it is stated (in Job 24:2f.): THEY DISPLACE BOUNDARIES, [THEY CARRY OFF FLOCKS AND PASTURE THEM], THEY DRIVE AWAY THE DONKEYS OF THE ORPHANS. What is the meaning of THEY DISPLACE BOUNDARIES? That one would enter another's boundary, and the other would enter the boundary of the first one. < What is the meaning of > THEY CARRY OFF FLOCKS AND PASTURE THEM? [That they were carrying off each other's flocks.] THEY DRIVE AWAY THE DONKEYS OF THE ORPHANS: When they saw a donkey in the hands of an orphan, they would immediately take it from him. (Job 24:3, cont.:) THEY SEIZE THE WIDOW'S OX AS A PLEDGE, a widow whose husband had died and left her a single ox. When she went out to pasture it, they immediately would take it from her. (Job 24:7:) THEY SPEND THE NIGHT NAKED WITHOUT CLOTHING. When < the other > people saw that they were acting in this way, they would take off their clothes and go about naked. Moreover, a lot of things < have been passed over > merely so as not to bother you. (I.e., many other examples could be given.)
(Gen. 11:3:) THEN THEY SAID TO ONE ANOTHER: COME, LET US FORM BRICKS. The Holy One caused everything that they made to prosper in their hands in order to laugh at them in the end. Thus it is stated (in Ps. 2:4): THE ONE SITTING IN THE HEAVENS SHALL LAUGH. Now had they not built, they would have said: If we had built the tower, we should (“We should” follows Tanh., Gen. 2:18. The Buber text, which translates, “They would,” lacks the letter (nun).) have ascended to the heavens and fought with him. (Cf. Sanh. 109a.) What did the Holy One do? He made things prosper in their hands to make known that those in the world are nothing. Then after [that] he laughed at them and banished them, as stated (in Gen. 11:8): SO THE LORD DISPERSED THEM OUT OF THERE. [(Gen. 11:4:) THEN THEY SAID: COME, LET US BUILD OURSELVES A CITY AND A TOWER WITH ITS TOP IN THE HEAVENS TO MAKE A NAME FOR OURSELVES.] R. Simeon bar Johay said: They took an idol and put it on top of the tower. [They said:] If the Holy One issues decrees against it, it will be against him and inhibit him. This expression, MAKE A NAME FOR OURSELVES, is nothing but an expression of idolatry. Thus is stated (in Exod. 23:13): YOU SHALL NOT MENTION THE NAME OF OTHER GODS. (Mekhilta de Rabbi Ishmael, Kaspa 4; see Sanh. 109a; Gen. R. 38:8.) The Holy One said to them: You say (in Gen. 11:4, cont.): LEST WE BE DISPERSED. I am dispersing you. Thus it is stated (in vs. 8): SO THE LORD DISPERSED THEM. < This dispersing was > to fulfill what is stated (in Prov. 10:24): WHAT THE WICKED ONE FEARS SHALL COME UPON HIM.
(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived. (Numb. R. 23:13.) Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers (stelai; Lat.: stelae.) directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”
The Holy One, blessed be He, introduced death through the serpent, which had been predestined for that purpose, as it is said: Now the serpent was more subtle (ibid. 3:1). It was foreseen by the Holy One, blessed be He, that Adam would eat the apple and would die because of its subtlety, as it is written: For in the day that thou eatest thereof, thou shalt die (ibid., v. 3). The Holy One, blessed be He, said to her (Eve): This is no mere parable. He was already destined for that end, as it is written: Behold, the man is become as one of us, to know good and evil (ibid., v. 22). In the future, a flood will descend upon the world, but Noah and his sons will escape, as it is written: Noah was a just man in his generation, etc. (ibid. 6:9). He foresaw that a righteous man would arise, and that the world would be preserved through him, and that after him Abraham would come, as it is written: Abraham was one (Ezek. 33:24).
"You knew Shabti and Kumi, etc. You knew that when I was in trouble, I did not forget you. And so it says (2 Samuel 7:1) "And it came to pass, when the king sat in his house, and the LORD had given him rest round about." Perhaps I did not tell you to build the Temple. You knew Shabti and Kumi. And when I fled after Absalom, I did not call after you in protest. Rather (Psalm 3:1) "A Psalm of David when he fled from Absalom his son." Rabbi Judah says that this Psalm was said by Adam the first man. As it says, "O LORD, thou hast searched me, and known me." And you know that I could not have existed without a woman. Therefore it is said (Genesis 2:18) "It is not good that the man should be alone." Just as it says, "O LORD, thou hast searched me, and known me." You knew Shabti and Kumi. Shabti in the Garden of Eden and Tirofi from within it. My paths and my quarters you have scattered. What are my paths and my quarters? (Numbers 23:10) "Who can count the dust of Jacob?" You have scattered. Just as a person winnows in the threshing floor and takes the grain and throws away the chaff, so you have scattered the fourth part and have taken what you knew and made me from it."
Another thing that is said in Proverbs 18:22 is "He who finds a wife finds a good thing." And here you say in Ecclesiastes 7:26, "And I find more bitter than death the woman." But if she is a wicked woman, there is no end to her evil. And if she is a good woman, there is no end to her goodness. Therefore, find a wife and find a good thing. Even before the creation of woman, what is written in Genesis 2:18, "It is not good for man to be alone." After she was created, what is written in Genesis 1:31, "And God saw all that He had made, and behold, it was very good." Therefore, find the good. Our sages said that anyone who does not have a wife is lacking five things. Lacking blessing, as it is said in Genesis 1:28, "And God blessed them." It says them, not him. Lacking life, as it is said in Ecclesiastes 9:9, "Live joyfully with the wife whom you love." Lacking joy, as it is said in Proverbs 5:18, "Rejoice with the wife of your youth." Lacking assistance, as it is said in Genesis 2:18, "I will make a helpmate for him." Lacking goodness, as it is said in Proverbs 18:22, "He who finds a wife finds a good thing." And when she is wicked, it is good to find that she brings all goodness out of her husband's home and makes him poor. But if she is a good woman, what is written about her in Proverbs 31:10, "A capable wife, who can find? Her value is far beyond pearls." And it is written in Proverbs 12:4, "A capable wife is a crown for her husband." And regarding this, it is said in Proverbs 19:14, "And he obtains favor from God." And also, it says in Proverbs 31:10, "An understanding wife is from God." Come and see how difficult the power of marriage is. In the Torah, in the Prophets, and in the Writings, God's name is mentioned in connection with marriage. In the Torah, as it is said in Genesis 24:50, "The matter emanates from God." In the Prophets, as it is said in Judges 14:4, "But his father and mother did not know that it was of the Lord." In the Writings, as it is said in Proverbs 18:22, "And he obtains favor from God." Therefore, His name is connected with marriage.
ה He said to him, "The angels appointed for healing: Sanoy, Sansanoy, Semangalof. When the Holy Blessed One created the first Adam alone, They said, (Genesis 2:18) 'It is not good for this Adam to be alone.' They created for him a wife out of the Earth like he had been, and called her Lilith. Immediately they began to challenge each other. She said, 'I will not lie below,' and he said, 'I will not lie beneath you, but only on top. For you are fit only to be in the bottom position, while I am to be the superior one.' Lilith responded, 'We are equal to each other inasmuch as we were both created from the Earth.' But they would not listen to one another. When Lilith saw this, she pronounced the Ineffable Name and flew away into the world's air. Adam stood in prayer before his Creator and said, 'Sovereign of the universe! The woman you gave me has run away from me.' Immediately, the Holy Blessed One sent these three angels to bring her back. The Holy Blessed One said to Adam, 'If she agrees to come back, good. If not, she must permit one hundred of her children to die every day.' They departed and pursued her, and overtook her in the midst of the sea, in the mighty waters wherein the Egyptians would ultimately drown. They told her God's word, but she did not wish to return. The angels said, 'We shall drown you in the sea.' She said to them, 'Let me be. I was created only to cause illness to infants. I have dominion over them for eight days after birth if they are male, and if female, after birth for twenty days.' When the angels heard Lilith's words, they insisted on taking her. But she swore to them by the name of the living and eternal God, 'Whenever I see you or your names or your forms in an amulet, I will have no power over that infant.' She also agreed to have one hundred of her children die every day. Accordingly, every day one hundred demons perish, and for the same reason, we write their names on the amulets of young children, and she sees them, she remembers her oath, and the child is healed." After some time, the king said to him, "I have one daughter who sneezes [note- a euphemism for passing gas] one thousand sneezes in an hour. Heal her." He said to him, "Send her to me in the morning with her guards and I will heal her." In the morning, she came to him with her guards. When he saw her, he began to get angry. She said to him, "Why did you get angry?" He said to her, "Your father has decreed upon me to sneeze a thousand sneezes before him tomorrow and in two days, and I am afraid that he will kill me. He has waited for me for three days, and I do not know what I will do." She said to him, "Do not worry about this- I will go in your place and I will sneeze before him a thousand sneezes for you and for myself." He said to her, "Since that is the case, stay with me for three days and do not sneeze during them, and be 'prepared for the third day.' Immediately, every time when the sneeze came to her, she would stand on her feet and stretch between her eyes, as he had told her, and she suffered with herself and closed her mouth little by little, and the sneeze ended from her entirely. After three days, no sneeze came from her mouth. On the third day, he took her to her father and said to her, "Go sneeze two thousand sneezes for your father." She went before him, and she could not sneeze even one time. Immediately, he stood up and kissed him. He began asking him questions. He said to him:
“Why should a living man complain? A man for his sins.” (Eicha 3:39) R’ Aba bar Yodan said, ‘what is it that person complains while he is still alive? It is enough that he lives!’ R’ Berachia said, ‘I lived next to you, he lives and complains.’ R’ Levi said, ‘what is it that a person complains to the Life giver of the worlds? Rather, if one wants to complain, let him complain of his sins. R’ Yodan said, ‘let him stand up like a man and confess his sins, and not complain. Rebbe said, ‘the Holy One said 'malcontents, the children of malcontents they are!' I busied myself with finding Adam a companion, “…I will make him a helpmate opposite him." (Bereshit 2:18) and he complains before me, saying "The woman whom You gave [to be] with me, she gave me…" (Bereshit 3:12) Even Yaakov did so to Me! I made it My business to make his son king in Egypt, “Now Joseph was the ruler over the land…” (Bereshit 42:6) and he complains saying "...My way has been hidden from the Lord..." (Is. 40:27) Even his sons did so to Me in the wilderness - I made it My business to choose out for them refined food, like that which kings eat, in order that none of them would have indigestion or be seized with diarrhea, and they complain before me saying "...we are disgusted with this rotten bread." (Bamidbar 21:5). Even Zion did so to Me! I busied myself with her to remove the kingdoms from the world, have I not already removed Bavel, Maday and Greece and in the future will remove this wicked kingdom? And she complains before me, saying "The Lord has forsaken me, and the Lord has forgotten me." (Is. 49:14)
And (Adam) was at his leisure in the garden of Eden, like one of the ministering angels. The Holy One, blessed be He, said: I am alone in My world and this one (Adam) also is alone in his world. There is no propagation before Me and this one (Adam) has no propagation in his life; hereafter all the creatures will say: Since there was no propagation in his life, it is he who has created us. It is not good for man to be alone, as it is said, "And the Lord God said, It is not good for man to be alone; I will make him an help meet for him …" (Gen. 2:18).
Rabbi Jehudah said: If he be worthy she shall be an help meet for him; if not, she shall be against him to fight him.
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
And the Lord said: It is not good for man to be alone; I will make him a help-mate. And the Lord caused a deep sleep to fall upon Adam and he slept. And he removed one of his ribs and building flesh around it he formed it into a woman, and brought it unto Adam; and Adam awoke from his sleep, and behold a woman was standing opposite him. And he said: This is bone from my bones, and she shall be called woman, because she has been taken from man. And Adam called her name Eve, for she was the mother of all living. And God blessed them and called their names man, Adam, on the day he created them. And the Lord said: Be fruitful and multiply and fill the earth.
"unto him": This is a wife (i.e., he is to be provided even with a wife), as it is written (Bereshith 2:18) "I shall make unto him a wife fit for him."
"against Suf": We are hereby taught that he rebuked them for what they did at the Red Sea (viz. Shemoth 14:11). R. Yehudah says: They rebelled in the midst of the sea, and they rebelled upon ascending from the sea, turning their backs upon Moses and traveling three journeys, viz. (Psalms 106:7) "And they rebelled at the sea, in the sea of Suf": — "at the Sea," upon ascending from it; — "in the sea," in its very midst. I might think that he rebuked them only at the beginning of a journey. Whence do I derive (that he also did so) between journey and journey? From "between Paran" and "between Tofel." "tofel and lavan (white)": They spoke vain words ("divrei tifluth" [as in "tofel"]) against the manna, saying that it was "white" (i.e. insubstantial), viz. (Bamidbar 21:5) "and our soul loathes this 'light' bread" — whereupon he said to them: "Fools, the very essence of kings is that they are fed only 'light' bread, so they not be seized with diarrhea — but you have grumbled at the good that I have given you, following the precedent of your father (Adam). I told him that I would make a helpmate for him (Bereshith 2:18), and for this good that I granted him he grumbled against Me, (Ibid. 3:12) 'The woman that You gave to me — she gave me from the tree and I ate.'"
Izevel, the daughter of Etba"al king of the Tzidonim and the wife of Achav, at the first time that she was brought before Achav taught him the ways of idol worshippers and because of her he was brought to become an idolater.
Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)
The difference between one for whom benefit from another is forbidden by vow [hamuddar hana’a meḥaveiro] and one for whom benefit from his food is forbidden by vow concerns only setting foot on the other person’s property and borrowing from that person utensils that one does not use in preparation of food but for other purposes. Those two benefits are forbidden to the former but permitted to the latter. Therefore, with regard to one for whom benefit from another’s food is forbidden by vow, that person may not lend him utensils used in the preparation of food, e.g., a sieve, or a strainer, or a millstone, or an oven. However, he may lend him a garment, or a finger ring, or a cloak, or nose rings, as these are not used in the preparation of food. However, he may not lend them to one for whom benefit from him is forbidden by vow. And with regard to any item that one does not use in the preparation of food, in a place where one rents items of that kind, that item is forbidden. Meaning, one for whom benefit from another is forbidden by vow is prohibited from borrowing this type of item from the one who vowed and imposed the prohibition. This is because one can use the money saved by borrowing the item rather than renting it to purchase food.
This enables us to see important allusions to future events in these words. At this time, when Jacob went out to get married, he alluded to the deeper meaning of the union of man and woman, which is extolled as something that, in the future, will even provide joy for G–d Himself. We know this from Isaiah 62,5. In Yevamot 61, Rabbi Yossi is reported to have met Elijah and to have asked him about the meaning of the word כנגדו in Genesis 2,18 which reports G–d as saying: אעשה לו עזר כנגדו, "I shall make for him (Adam) as helpmate kenegdo." Rabbi Yossi wanted to know in what way a woman can help man do something he is not able to do himself. Elijah asked: "When a man brings home wheat, does the wheat grind itself? When a man brings home flax, does the flax convert itself into a garment? Do you not realize that a woman makes a man's eyes light up? Does she not put him on his feet?" Elijah's answer was an appropriate one to point out woman's role in our world. In the future, however, everything will be ready-made for man, as we have learned in Shabbat 30. What is woman's role then? [The Talmud describes hot rolls and other delicacies as being served up for man without any human input being required. The finest garments would also be available without the need for tailors, seamstresses, spinners, etc.] Jacob's references to לחם לאכול, ובגד ללבוש, referred to the time when man would not have to work for a living, when all the tedium associated with our present lives would be removed. He meant that bread would be "ready to eat, clothes ready to wear." I have already outlined that Jacob's marriages, which produced the twelve tribes, are an allusion to the eventual union between G–d and Israel. These considerations explain Jacob's choice of words.
Moses must learn to delegate and share the burden of leadership. Interestingly, the sentence “What you are doing is not good (lo tov)” is one of only two places in the Torah where the phrase “not good” occurs. The other (Genesis 2:18) is “It is not good for man to be alone.” We cannot lead alone; we cannot live alone. That is one of the axioms of biblical anthropology. The Hebrew word for life, ḥayim, is in the plural, as if to signify that life is essentially shared. Dean Inge once defined religion as “what an individual does with his own solitude.” That is not a Jewish view.
It seems that in their different ways, Yitro and Miriam were essential emotional supports for Moses. When they were there, he coped. When they were not, he lost his poise. Leaders need soulmates, people who lift their spirits and give them the strength to carry on. No one can lead alone. (The two places in the Torah where the words lo tov, “not good,” appear are both about being alone. At the dawn of history, God says, “It is not good for man to be alone” (Gen. 2:18). And when Yitro comes and sees Moses leading alone, he says, “What you are doing is not good” (Ex. 18:17). )
The Talmud asks whether certain other formulae are also valid. Many of these words are taken from the stories of Adam and Eve or from elsewhere in the Bible. I will list the references here: מיוחדת—Genesis 2:24 מיועדת—Exodus 21:8-9 עזרתי, נגדתי—Genesis 2:18 עצורתי—Unclear, some say this is from I Samuel 21:6, but Rashi disagrees. צלעתי, סגורתי—Genesis 2:21 תפושתי—Deuteronomy 22:28 The only of these that we know is valid is “taken by me” because the verse explicitly uses the language “takes a wife.”
The human being is meant to be with people. “Lo Tov Heyot Adam Levado,” “it is not good for man to be alone”, teaches Bereishit 2:18. Yonah could stand a terrible storm and being cast into the sea. He could not, though, tolerate three full days all alone inside a fish.
And that which Scripture stated (II Samuel 1:26), "your love was more wondrous to me than the love of women," is because the love of women is dependent on something - as woman is 'a helpmate across from him' (Genesis 2:18). But it is not completely dependent on something, since the Holy One, blessed be He, created His world like this, that they be one flesh - as it is written in Scripture (Genesis 2:24), "Hence a man leaves, etc." And certainly Scripture is not saying that he leaves his father and his mother and clings to his wife for his benefit. Rather Scripture is saying that this is the nature of creation, that a man clings to his wife. And if so, the essence of the love is not dependent on something. So it said that, "your love was more wondrous to me than the love of women," because at the end of the day, there is an angle of the love of a man for a woman that is dependent on something. For a woman is a 'helpmate' to him. Though when she is, 'across from (contrary to) him,' the love that is in the nature of creation perishes. But the love of David and Yehonatan was without any angle of an aspect that would be dependent upon something at all. And that which it stated, "than the love of women," when it should have said, "than the love of a woman" - is because sometimes a man does not love a woman, because it is impossible that there not be something that distances him a little from the love. And therefore it stated, "wonderous than the love of women" - meaning to say, than love that there is for women in the order of the world, [and] not a specific woman. For it is possible that there be an unseemly thing with a specific woman. Rather it is, "than the love of women," which is in the order of creation.
First, it should be clear that this is a very ambiguous blessing. Being alone, from a Torah perspective, is not a good thing. The first time the words “not good” appear in the Torah is in the verse, “It is not good for man to be alone” (Gen. 2:18). The second time is when Moses’ father-in-law Yitro sees him leading alone and says, “What you are doing is not good” (Ex. 18:17). We are social animals. We cannot live and thrive alone. Isolation is not a blessing but the opposite.
We favour kin over non-kin, friends over strangers, in-group over out-group. Without this, groups would not exist at all. And we need them, because we are social animals, not isolated individuals: “It is not good for man to be alone” (Gen. 2:18). Belonging to a group is essential to the sense of identity.
The Torah suggests we are both destructive and constructive, and evolutionary psychology tells us why. We are born to compete and cooperate. On the one hand, life is a competitive struggle for scarce resources – so we fight and kill. On the other hand, we survive only within groups. Without habits of cooperation, altruism, and trust, we would have no groups and we would not survive. That is part of what the Torah means when it says, “It is not good for man to be alone” (Gen. 2:18).
wo man solches. Die Deutung der in der Mischna häufig wiederkehrenden Phrase כיוצא ב׳ ist schwierig. Levy, Wtb. II, 225, erklärt es = wie das, was an ihm herausgeht, daher „wie, gleichwie, desgleichen“; Strack-Siegfried, neuhebr. Gram. S. 60, nehmen es = wie bei dem, was danach geht, also „in ähnlichen Fällen“. Indess beide Erklärungen sind unbefriedigend. Verständlicher sind die Deutungen von Fleischer (Beiträge zu Levys Wtb.), „gleichwie mit etwas hervortretend, d. h. es vor- oder darstellend, wie ein Abbild davon“ und von Jastrow (Wtb. 587) „like that which passes with it (in the same class)“. Nach Geiger, Lesebuch S. 113, heisst die Phrase כיוצא בו „einen ähnlichen Wert hat, ähnlich verhält es sich“; sie ist dem יצא ב׳ nachgebildet, welches bei der Münze heisst „ausgegeben werden für, den Wert haben von“, vgl. M. scheni IV, 8. Nach Bacher, Terminologie S. 75, ist der Ausdruck כיוצא בו wahrscheinlich dem Heerwesen entlehnt, in dessen Sprache יצא eine grosse Rolle spielt. Das ב ist als ב societatis aufzufassen (vgl. Ps. 44, 10) und יוצא בו heisst demnach „derjenige, der mit einem andren zugleich ins Feld zieht“. Durch כ erweitert, bezeichnet dann die Redensart einen Gegenstand als mit einem andren gleichartig. Die aramäische Wiedergabe dieser hebr. Phrase findet sich im jerus. Targum zu Gen. 2, 18. 20 בד נפיק ביה = כנגדו; zu Deut. 14, 8 כנפיק ביה. Porges, in Frankels Monatsschr. 1900, S. 188 will das יצא in unserer Phrase aus der Bedeutung erklären, die es in Verbindung mit ציץ, שמש, נגה u. dergl. aufweist, also = zum Vorschein kommen, hervortreten; כיוצא בו hiesse demnach „wie das, was an dem Gegenstande sich herausstellt, dabei (oder daran) zum Vorschein kommt, ersichtlich wird, hervortritt, sich deutlich ergiebt“. Er versucht endlich auch כיוצא בו so zu deuten, dass es heisst: „wie etwas, was an der Sache selbst herauswächst, gewissermassen ein besonders hervorragender Teil am Ganzen, aus dem Ganzen hervorgegangen und mit ihm verbunden“.
Whichever man. In the first chapter of Sota the Gemara states: 40 days before a child is formed a voice comes out from Heaven and states, “so-and-so will marry this child, such and such a house will belong to this child, such and such a field will belong to this child.” The Gemara lists three things which are the essentials for a person. For this reason the kohein warns specifically about these three things. As long as a person has not completed these three he may not go to battle. The Satan tries to attack at times of danger. Specifically in these three areas which were decreed the Satan challenges, in order to prevent a person reaching his potential. Alternatively, due to not yet having completed these three things a person will become depressed and put himself in danger. However, according to the opinion of Rabbi Yossi HaGalili, this is not considered a time of danger, and there is no need for a person to be afraid. However, he returns from battle in order to protect those who are returning due to sins that they have committed.
Many are feeling lonely, anxious, isolated, deprived of company. To help, Natan Sharansky put out a video describing how he endured his years of loneliness in the Soviet Gulag as a prisoner of the KGB. From dozens of reports from those who endured it, including the late John McCain, solitary confinement is the most terrifying punishment of all. In the Torah, the first time the words “not good” appear are in the sentence “It is not good for man to be alone” (Gen. 2:18). But there are uses of adversity, and consolation in loneliness. When we feel alone, we are not alone, because the great heroes of the human spirit felt this way at times – Moses, David, Elijah, and Jonah. So did modern masters like Rav Kook and Rabbi Soloveitchik. It was precisely their loneliness that allowed them to develop a deeper relationship with God. Plumbing the depths, they reached the heights. They met God in the silence of the soul and felt themselves embraced.
In the end that is what God did for Moses, and it ended his depression. He told him to gather around him seventy elders who would bear the burden of leadership with him. There was nothing they could do that Moses could not: he did not need their practical or spiritual help. But they did alleviate his isolation. They shared his spirit. They gave him the gift of friendship. We all need it. We are social animals. “It is not good to be alone.” (Gen. 2:18. To be sure, Balaam famously called Israel “a people that dwells alone,” but collective singularity is not the same as individual solitude.)
That is what is missing from the new religion of the self. Oddly enough in an age that venerates Darwin, it ignores the most salient truth of Darwinism, that what makes humans different is that we are supremely social animals. Aristotle knew this. So did Maimonides. The Torah says so loudly and clearly at the very beginning of the human story: “It is not good for man to be alone” (Gen. 2:18). Happiness, meaning, fulfilment, blessing, the gifts of a life well lived, are not – at least for most people – to be found in the self, but beyond the self, in relationships, families, and communities.
In fact the very first human relationship, between the first man and the first woman, contains a two-word definition of covenant: ezer kenegdo, meaning on the one hand “a helper,” but on the other, someone “over-and-against.” (Gen. 2:18 and Rashi ad loc., based on Yevamot 63a.) In a marriage, neither husband nor wife sacrifice their distinctive identities. At Sinai, God remained God and the Israelites remained human. A symbol of covenant is the Havdala candle: multiple wicks that stay separate but produce a single flame.
Leaders work with others. Only twice in the Torah does the phrase lo tov, “not good,” appear. The first is when God says, “It is not good for man to be alone” (Gen. 2:18). The second is when Yitro sees Moses leading alone and says, “What you are doing is not good” (Ex. 18:17). We cannot live alone. We cannot lead alone. Leadership is teamsmanship.
Instead, like Viktor Frankl, survivor of Auschwitz, and Aaron T. Beck, co-founder of cognitive behavioural therapy, believe that we are not defined by what happens to us but rather by how we respond to what happens to us. That itself is determined by how we interpret what happens to us. If we change the way we think – which we can, because of the plasticity of the brain – then we can change the way we feel and the way we act. Fate is never final. There may be such a thing as an evil decree, but penitence, prayer, and charity can avert it. And what we cannot do alone we can do together, for we believe “it is not good for man to be alone” (Gen. 2:18).
The theme is introduced by Yitro. He arrives to visit his son-in-law and finds him leading alone. He says, “What you are doing is not good” (Ex. 18:17). This is one of only two instances in the whole Torah in which the words lo tov, “not good,” appear. The other is in Genesis (2:18), where God says, “It is not good [lo tov] for man to be alone.” We cannot lead alone. We cannot live alone. To be alone is not good.
ועזר מצריו תהיה, "may she be a helper against his enemies." the word תהיה, refers to the eventual descendant of Yehudah, Ruth the Moabite, without whom even such illustrious people as Zerach and Peretz could not have guaranteed that he would become the founder of the dynasty culminating in King David and eventually the Messiah. The word עזר, is an allusion to the first female, Eve, who was described by the Torah (Genesis 2,18) as Adam's helper, עזר. Similarly, Yehudah's female descendant Ruth would perform this role in asssuring that he could attain his destiny. Compare also what I have written on Genesis 43,9 (page 347).
.טוב תתי אותה לך , “it is good that I give her to you.” Rabbeinu Chananel understands Lavan’s words as follows: “even though giving her to someone else would be preferable, seeing that a woman should not be without a man, nor a man without a wife, [and a delay of seven years is very long, Ed.] I agree.” He bases his commentary on Talmud Jerusalem Berachot 9,1 and Genesis 2,18. Lavan expressed his agreement that Yaakov was the better of two good choices as son-in-law. We encounter the use of the word ...טוב מ also in a different context where it refers to the better one of two bad choices. In Kohelet 5,4 we read טובים היו חללי חרב מחללי רעב, “the ones who were killed by the sword are better off than those killed by famine.” On a third occasion we find the expression ...טוב מ as comparing a good alternative with a bad alternative. We read in Kohelet 4,13 טוב ילד מסכן וחכם ממלך זקן וכסיל. “A poor and wise child is preferable to an old but foolish king.” The expression also occurs when it clearly contrasts two positives but gives preference to one of them. We read in Proverbs 15,17: “better a dish of vegetables served lovingly than a fatted ox served grudgingly.” [The author continues with more examples which I have decided to skip. Ed.]
כי פתוח תפתח את ידך, “you shall keep on opening your hand for him,” even a hundred times (Sifri Re'ey 116). והעבט תעביטנו If he does not want to accept handouts, give to him in the form of a loan so as to preserve his self respect. די מחסורו, “enough to cover his requirements.” You are not obligated to make him rich. אשר יחסר לו, “in accordance with what he lacks.” Even if he needs a horse to ride on or a servant to run in front of him (to maintain his standard of living). לו, even if you have to get him a wife (based on the wife of Adam being described as אעשה לו עזר כנגדו in Genesis 2,18.)
Solomon commenced the concluding chapter of Proverbs with the words אשת חיל מי ימצא, “who can find a woman of valour?” According to the plain meaning of the text he spoke about an intelligent woman, eager and competent to discharge the duties of her household, working hard both by day and by night; this is the meaning of Proverbs 31,18: “even when her affairs thrive her lamp does not go out at night.” This woman is known far and wide for the good she does for the poor, sustaining them with the work of her own hands. This is the meaning of 31,20: “she extends her hand to the poor, and reaches out her hand to the needy.” This whole chapter teaches us both moral/ethical lessons as well as lessons in good manners. A man is to look for this kind of a woman when he wants to get married as she is the mainstay of his home to be. Together with her he can look forward to building his family. Solomon wanted to enumerate all the virtues of such a woman in alphabetical order in order to demonstrate that a woman who possesses all these virtues also symbolizes the entire Torah. Her presence is her husband’s best preparation to achieve success in his Torah study and mitzvah performance, much as the body is the preparation for the soul to attain its objectives. This is what the sages alluded to when they said (concerning a man finding a woman) “if he has merit, she will prove an invaluable helpmate” (Yevamot 63). Addressing the same subject, Solomon said: (Proverbs 18,22) “He who found a wife has found a good thing; he will obtain favor from the Lord,” seeing the Torah had said it is not good for man to remain solitary (Genesis 2,18) Solomon, when discussing marriage, said that a woman does not deserve to be praised on account of her physical beauty, graceful mannerism. Solomon said (Proverbs 31,30) “grace is deceptive, beauty is vain, a G’d-fearing woman is the woman who is truly praiseworthy.” This is also why he concludes by saying: “acknowledge her for the fruit of her hands and let her accomplishments praise her in the gates.” It is appropriate that she be praised for what she does, not for the attributes she was endowed with at birth [something for which one should praise the Lord, not her. Ed.] We find that Abigail was the prototype for such a woman whose good virtues employed at the right time and in the right place, saved her husband and her entire household from being killed by David and his men. David himself acknowledged this when he said to her (Samuel I 25,33): ”blessed be your prudence, and blessed be you yourself for restraining me from seeking redress in blood by my own hands.“
ויאמר לבן טוב תתי אתה לך מתתי אתה לאיש אחר, even though giving her to another man [presumably someone with liquid assets, and she would not have to wait for seven years to be married, Ed.] would also be good. Man without a woman, a wife, or a woman without a husband are both not considered as טוב as a “good situation.” (based on Jerusalem Talmud Berachot 9, but expressed in negative terms, i.e. that being single is not good, intolerable.) This reflects what G’d said in Genesis 2,18 that it was not a good situation for Adam to be solitary, without a mate, without a wife. The term טוב is not an absolute, objective term, but is often used to describe a relative situation, i.e. “better than.” Even when used in such a context, it may not necessarily be relative to one other choice, but could be relative to a variety of choices, some bad, some relatively good when compared to the bad choice but relatively bad when compared to the best alternative. The author quotes from Lamentations 4,9 and Kohelet 4,17 as well as from Proverbs 15,17 as well as from Kohelet 5,4 and Kohelet 4,2-3 to illustrate how the word טוב is used in different contexts, generally as a comparative to an alternative. (According to Rabbeinu Bachya’s understanding of Rabbeinu Chananel, Lavan meant to say that although a good case could be made for giving Rachel in marriage to someone else, in fact such a choice might be considered superior, he was agreeable to Yaakov’s proposal.)
לו — implies that you must help him even to get a wife; for so it states. אעשה לו עזר כנגדו “I will make a helpmate for him (לו)” (Sifrei Devarim 116:17; Ketubot 67b).
==This, [the first line of the mishnah,] is suggesting that once he has children, he may desist from having more; but [it does] not [mean that he may desist] from marriage. ––This supports what R. Nahman said that Samuel said: Even if a man has several children, he may not live without a wife. As it says, “It is not good for man to be alone” (Genesis 2:18). (BT Yevamot 61b) … As was taught in a baraita: R. Joshua says, if he took a wife when young, he should again take a wife when old. If he had children when young, he should again have children when old, as it says: In the morning sow your seed, and when you grow old, do not stay your hand (Ecclesiastes 11:6) … ––Said R. Matena: The law is in agreement with R. Joshua. ––Said R. Tanhum said R. Hanilai: Any man without a wife is without happiness, blessing, and good…. ––In the West they added: Without Torah and without a wall [to protect him from sin] … ––And R. Joshua b. Levi said: A man must visit his wife [sexually] before leaving on a trip, as it says, “and you will know that there is peace in your tent and you will visit your home and not sin (Job 5:24).” We learned in a baraita: One who loves his wife as much as himself and honors her more than himself and trains his sons and daughters in a straight path and marries them off when they mature physically, about him the verse says, “and you will know that there is peace in your tent and you will visit your home and not sin.” (62b) —R. Hiyya’s wife used to torment him. [Even so,] whenever he would find something, he would wrap it in his scarf and bring it to her [to please her]. Rav said to him: But she torments you! He responded: It is sufficient for us that they raise our children and save us from sin. (63a-b)
Further, this explanation of these matters appears in what I wrote about, “Truly our shield is Adonai, our king, the Holy One of Israel.” (Ps. 89:19) As I wrote, King David, of blessed memory, always cleaved to God and all his thoughts were with Him, “For truly our shield is Adonai…” This alludes to the fact that this was the way David was during the life of Saul. He was a defender and savior to Israel because he was faithful to God. And the Holy One of Israel was also with David when he was king. Then you said to Your faithful ones, Samuel and Jesse, though Jesse and his sons thought that their mother became pregnant through an illicit relation, it was not true. You revealed the truth and said, “From me hidden matters emerge!”130 (130 BT Sota 10b) “I have conferred power upon a warrior;” (Ps. 89:20) I have raised up the wife of Jesse in the place of a maid servant, This is the meaning of the verse “I have conferred power (ezer)” The word ezer means a wife as in the verse “I will make her a fitting help mate (ezer kinedgo)” (Gen. 2:18) “Upon a warrior,” with the Torah of Jesse who always entered with multitudes and went out with multitudes.131 (131 See Berachot 58b “This refers to Yishai, father of David, who always went out with multitudes, and entered with multitudes, and taught Torah with multitudes.) “I have exalted one chosen out of the people.” David was shamed and hated and I lifted David up from the nation. Jesse did not know that I found David to be my servant from among the daughters of Lot, as was written, “Among your two remaining daughters.” I have found David, My servant; and anointed him with My sacred oil...” (Ps. 89:21) as has been said.
Judaism attaches immense significance to the individual. Every life is like a universe. Each one of us, though we are all in God’s image, is different, therefore unique and irreplaceable. Yet the first time the words “not good” appear in the Torah are in the verse, “It is not good for man to be alone” (Gen. 2:18). Much of Judaism is about the shape and structure of our togetherness. It values the individual but does not endorse individualism.
“It is not good for man to be alone” [2:18]. The Holy One said that if the creatures will see that Adam is alone on the earth, they will consider him a strange god and will want to worship him. Therefore, the Holy One said that it was not good that he should be without a wife. Thus, Adam must also have a wife. The creatures will then say that just like the Holy One is unique in heaven, similarly Adam is unique on the earth. It is necessary to create a wife so that the wife will help him work. (Rashi, Genesis, 2:18.)
[1] “And the Lord God said, It is not good that the man should be alone, let us make for him a helper corresponding to him” (Gen. 2:18). Why, O prophet, is it not good that the man should be alone? Because, he says, it is good that the Alone should be alone: but God, being One, is alone and unique, and like God there is nothing. Hence, since it is good that He Who IS should be alone—for indeed with regard to Him alone can the statement “it is good” be made—it follows that it would not be good that the man should be alone. There is another way in which we may understand the statement that God is alone.
The word “alone” in Gen. 2:18 draws out the reminder that God only is alone, self-contained, needing naught, not composite; while the heavenly Man ever yearns to be with God, and the earthy man always is with his passions. (1–4.)
Concerning Abimelech; And Concerning Ismael The Son Of Abraham; And Concerning The Arabians, Who Were His Posterity. 1. Abraham now removed to Gerar of Palestine, leading Sarah along with him, under the notion of his sister, using the like dissimulation that he had used before, and this out of fear: for he was afraid of Abimelech, the king of that country, who did also himself fall in love with Sarah, and was disposed to corrupt her; but he was restrained from satisfying his lust by a dangerous distemper which befell him from God. Now when his physicians despaired of curing him, he fell asleep, and saw a dream, warning him not to abuse the stranger's wife; and when he recovered, he told his friends that God had inflicted that disease upon him, by way of punishment, for his injury to the stranger; and in order to preserve the chastity of his wife, for that she did not accompany him as his sister, but as his legitimate wife; and that God had promised to be gracious to him for the time to come, if this person be once secure of his wife's chastity. When he had said this, by the advice of his friends, he sent for Abraham, and bid him not to be concerned about his wife, or fear the corruption of her chastity; for that God took care of him, and that it was by his p rovidence that he received his wife again, without her suffering any abuse. And he appealed to God, and to his wife's conscience; and said that he had not any inclination at first to enjoy her, if he had known she was his wife; but since, said he, thou leddest her about as thy sister, I was guilty of no offense. He also entreated him to be at peace with him, and to make God propitious to him; and that if he thought fit to continue with him, he should have what he wanted in abundance; but that if he designed to go away, he should be honorably conducted, and have whatsoever supply he wanted when he came thither. Upon his saying this, Abraham told him that his pretense of kindred to his wife was no lie, because she was his brother's daughter; and that he did not think himself safe in his travels abroad, without this sort of dissimulation; and that he was not the cause of his distemper, but was only solicitous for his own safety: he said also, that he was ready to stay with him. Whereupon Abimelech assigned him land and money; and they coventanted to live together without guile, and took an oath at a certain well called Beersheba, which may be interpreted, The Well of the Oath: and so it is named by the people of the country unto this day.
Why God says, "It is not good for man to be alone; let us make him a help meet for him?" (Genesis 2:18).
Why God says, "It is not good for man to be alone; let us make him a help meet for him?" (Genesis 2:18). By these words God intimates that there is to be a communion, not with all men, but with those who are willing to be assisted and in their turn to assist others, even though they may scarcely have any power to do so; since love consists not more in utility than in the harmonious concord of trustworthy and steadfast manners; so that every one who joins in a communion of love may be entitled to utter the expression of Pythagoras, "A friend is another I."
The Sages taught: Concerning an orphan boy who has come to marry, the community tries its utmost to provide for all of his needs. The charities rent a house for him, arrange for him a bed and all his utensils, and thereafter they marry him a wife, as it is stated: “But you shall surely open your hand to him, and shall surely lend him sufficient for his deficiency in that which is deficient for him” (Deuteronomy 15:8). With regard to the phrase “sufficient for his deficiency,” this is referring to the house. “Which is deficient”; this is referring to a bed and table. “For him [lo]”; this is referring to a wife. And similarly the verse states: “I will make him [lo] a helpmate for him” (Genesis 2:18), when God created a wife for Adam.
A dilemma was raised before the Sages: If a man betrothing a woman said: You are hereby unique to me, what is the halakha? Is this woman betrothed? Similarly, if he said to her: You are hereby designated to me, what is the halakha? If he said: You are hereby my helper, what is the halakha? If he said: You are hereby my counterpart, what is the halakha? If he said: You are hereby my gathered one, what is the halakha? If he said: You are hereby my rib, what is the halakha? If he said: You are hereby my closed one, what is the halakha? If he said: You are hereby beneath me, what is the halakha? If he said: You are hereby my seized one, what is the halakha? Finally, if he said: You are hereby my taken one, what is the halakha?
GEMARA: The Gemara infers from the mishna’s wording that if he already has children he may neglect the mitzva to be fruitful and multiply, but he may not neglect the mitzva to have a wife. This supports what Rav Naḥman said in the name of Shmuel, who said: Even if a man has several children, it is prohibited to remain without a wife, as it is stated: “It is not good that the man should be alone” (Genesis 2:18).
§ Apropos the discussion with regard to the mitzva to have children, the Gemara cites statements about marriage in general. Rabbi Tanḥum said that Rabbi Ḥanilai said: Any man who does not have a wife is left without joy, without blessing, without goodness. He proceeds to quote verses to support each part of his statement. He is without joy, as it is written: “And you shall rejoice, you and your household” (Deuteronomy 14:26), which indicates that a man is in a joyful state only when he is with his household, i.e., his wife. He is without blessing, as it is written: “To cause a blessing to rest in your house” (Ezekiel 44:30), which indicates that blessing comes through one’s house, i.e., one’s wife. He is without goodness, as it is written: “It is not good that man should be alone” (Genesis 2:18), i.e., without a wife.
In the West, Eretz Yisrael, they say: One who lives without a wife is left without Torah, and without a wall of protection. He is without Torah, as it is written: “Is it that I have no help in me, and that sound wisdom is driven from me?” (Job 6:13), indicating that one who does not have a wife lacks sound wisdom, i.e., Torah. He is without a wall, as it is written: “A woman shall go round a man” (Jeremiah 31:22), similar to a protective wall.
And Rabbi Elazar said: What is the meaning of that which is written: “I will make him a helpmate for him [kenegdo]” (Genesis 2:18)? If one is worthy his wife helps him; if he is not worthy she is against him. And some say a slightly different version: Rabbi Elazar raised a contradiction: It is written in the Torah with a spelling that allows it to be read: Striking him [kenagdo], and we read it as though it said: For him [kenegdo]. If he is worthy she is for him as his helpmate; if he is not worthy she strikes him.
Many are feeling lonely, anxious, isolated, deprived of company. To help, Natan Sharansky put out a video describing how he endured his years of loneliness in the Soviet Gulag as a prisoner of the KGB. From dozens of reports from those who endured it, including the late John McCain, solitary confinement is the most terrifying punishment of all. In the Torah, the first time the words “not good” appear are in the sentence “It is not good for man to be alone” (Bereshit 2:18).
Adonoy Elohim said, It is not good [fitting] for the man to be alone. I will make a helper for him.
I will make for him a yoke-fellow, going forth with him.
And the Lord God said, It is not right that Adam should be sleeping alone: I will make unto him a wife who may be a helper before him.
[If there is both] a fatherless boy and girl want to marry, they should marry off the fatherless girl first and then marry off the fatherless by since a woman's shame is greater than a man's. A fatherless boy that wants to marry, they should rent a house for him, lay out a bed for him, and afterwards marry him off to a wife, as it said, "Enough for whatever he lacks, לו" (Devarim 15:8): לו is a wife, as it is said there: "I will make לו, a helper for him" (Bereishit 2:18)—just as לו said there is a wife, so too לו said here is a wife. (The derash is you first give him whatever he lacks monetarily, then give him a wife based on the order of the verse).
A poor person who gave a perutah (a small copper coin) to the communal fund and a piece of bread to the charity plate, we accept it from him. If he doesn't give, we don't require him to give. [If] they gave him new [clothes] and he returned to them [worn out] clothes, we accept it from him. If he didn't give [anything], we do not require him to give. [If] he was used to silk clothes, we give him silk clothes (cf. Y. Peah VIII.7.5). [If he was accustomed to having] a ma'ah* (מָעָה not מטה (see Ket. 5:9)) , we give him a ma'ah; [similarly, if he is accustomed to having] dough, we give him dough, bread we give him bread, to be fed inside his mouth we feed him inside his mouth, as it says (Deut. 15:8), "[pledge to him] sufficient for his lack that is lacking to him (לו)." Even a slave, even a horse. "To him (לו)" -- this [refers to] a wife, as it says (Gen. 2:18), "I will make for him (לו) a help-mate opposite him." It so happened with Hillel the Elder, he obtained for a poor person of noble descent a horse upon which to ride and a servant to run in front of him.* ((see Ket. 67b:3, Steinsaltz tr.)) And moreover, it so happened with the people of the Galilee that they would bring a Sepphoris pound of meat to one old man every day.* (see Y. Peah VIII.7.4 (Guggenheimer tr.))
| וַיִּ֩צֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כׇּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כׇּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃ | 19 | And God יהוה formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the Human to see what he would call them; and whatever the Human called each living creature, that would be its name. |
The name is the soul, as has been explained in the lesson “A Chamber of Holiness”; see there. This is the aspect of “a living soul is its name” (Genesis 2:19) ; see the aforementioned lesson.
We merit this through Torah study. This is because the Torah is the Name of God, and the name of a thing is its vessel; within this name is contained the life force of that thing. As it is written, “living soul that is its name” (Genesis 2:19)—contained in the name of each thing is its soul and life force. This is why when we call a person by his name, we gain his attention immediately, because his total soul and life force are contained within his name.
“And a name” alludes to meriting a good name such that all the souls long to be rooted in his name. For the name is the soul, in the aspect of “a living soul is its name” (Genesis 2:19). They long to be rooted in his soul, in the aspect of “Your Name and Your remembrance are the longing of the soul” (Isaiah 26:8) .
In addition, “and I have known you by name” alludes to the souls, as in “a living soul is its name” (Genesis 2:19). By means of the renowned figures he binds with all the souls. This is the meaning of “He allows him to grab onto the front of the throne”—i.e., binding to the roots of the souls, which are the Throne of Glory, as discussed above.
Who has placed ShaMOT on the earth— In other words, the ultimate purpose is the concept of SheiMOT (names), an acronym for Takhlit Maaseh Shamayim Vaaretz (the ultimate purpose for which heaven and earth were created). This is as in “each living soul, that is its name” (Genesis 2:19); and as our Sages, of blessed memory, taught: Do not read ShaMOT but SheiMOT (Berakhot 7b). In other words, the World of Souls, which is the ultimate purpose, is enclothed in and taken hold of through this lowly earth. By means of this lowly world—specifically by this means—must the ultimate purpose be attained, as mentioned above.
For when they punish a person, they uproot him from the source of his life-force. Thus, conceptually, even other punishments are called death, as it is written (Exodus 4:19), “for all the men seeking your life have died”—and our Sages, of blessed memory, taught: they became paupers (Avodah Zarah 5a). The name is the life-force, as in “a living soul is its name” (Genesis 2:19). And His name is associated with our name, as it were (Yerushalmi, Taanit 2:6). Therefore, whenever Israel suffers some punishment, God forbid, it harms the Blessed One Himself, as it were. This is because punishment primarily harms the life-force, which is the name—and His Name is associated with ours.
The Tzaddik Must Repent on Behalf of the Jewish People / Punishment of Sinners Hurts the Tzaddik and Hurts God Himself, as it were / One Who Looks at the Tzaddik’s Face Can Gain Greater Insight into Himself / The Day After Yom Kippur is Called “God’s Name” The Tzaddik must repent on behalf of the Jewish people. In other words, when people throw off the yoke of obedience of God, the Tzaddik must engage in repentance for them. This may be compared to a horse that went wild. The owner beat the horse with his fist, but that hurt his hand. He whipped the horse, but the horse ran away. He tied the horse to a tree and whipped him, but he grew tired. And he didn’t want to shoot the horse. The wild horse is the sinner and the owner is the Tzaddik. Punishing the sinner hurts the Tzaddik himself. In fact, it will even hurt God, as it were. When a person is punished, he is uprooted from his life force. The name is the life force, as in the verse, “a living soul is its name” (Genesis 2:19). And God’s Name is partnered with our name, as it were. Therefore, when the Jewish people suffer some punishment, that hurts God Himself, as it were. There is a simple element from which the four elements that compose the world derive. The Tzaddik corresponds to that simple element, and man as a whole, including his character traits, is composed of these four elements. When a person looks at a Tzaddik’s face, he looks at the simple element from which his own character traits are derived. Thus, he can gain greater insight into himself. On the first Yom Kippur, which followed the sin of the golden calf, God was reconciled to the Jews and told them to make the Mishkan (Tabernacle). Directly following Yom Kippur, Moses admonished the Jews to keep the Shabbat and not think that making the Mishkan overrode the prohibitions of the Shabbat. Shabbat is the Name of God. The day after Yom Kippur, the Name of God was revealed. Thus, that day is called Shem HaShem, “God’s Name.” We Seek God’s Mercy Compassionate God, gracious God — that is Your Name. And Your Name is called upon us. “HaShem, act for the sake of Your Name.” “If our sins have testified against us, HaShem, act for the sake of Your Name.” “For the sake of Your Name, HaShem, forgive our sinfulness, for it is great.”
The Gates of Zion “And brought them to the man to see what he would call them; and whatever the man called each living creature, that would be its name” (Genesis 2:19): This verse is very difficult to understand. For what reason is there for this calling; especially according to that which they said in the Midrash (Bereshit Rabbah 17:4) that the Holy One, blessed be He, exalted Himself over the angels about that which they could not call the animals, names. It is difficult – what wisdom is there in this? And also that which He said, “I am the Lord, since that is the name that the first man (Adam) called me.” And also Rashi had to stretch a great deal to explain the end of the verse. But we shall not be lengthy about the nuances.
וייצר ה' אלוקים, “The Lord G-d fashioned, etc.” In one verse we have read that G-d created the birds from the water (1,21), here it states that the birds were the product that G-d fashioned from the earth. How are we to understand this? We have to consider that some birds make their habitat in water, (geese, ducks, swans) and whereas others are unable to survive in water, for instance, chicken and turkeys, to name only a few.
ויבא אל האדם, “He brought to Adam;” G-d did not bring the fish as they are water bound and cannot survive on dry land. As a result of this, man does not enjoy authority over the fish. He did not bring domesticated mammals to him either, as Adam was already familiar with them. G-d did not have to bring them.
לראות מה יקרא לו, “to find out how he would name it;” (the species). G-d wanted to find out how Adam reacted to the living soul He had blown into his nostrils i.e. if he would be able to correctly name the various species that fitted their nature. This is what is meant when the Torah wrote: הוא שמו “which is its appropriate name.” [The name G-d would have given these creatures if Adam had not named them. Ed.]
וכל אשר יקרא לו וגו, “and whatever name Adam would give that species, etc.” The reason that Adam named each species was so that whenever he needed one of them he knew how to call for it, i.e. by its name. If G-d Himself had named each species and Adam would have had to ask Him for its name, it would have been a cumbersome procedure. This way he himself remembered the name of each species.
[WHATSOEVER THE MAN WOULD CALL.] The lamed (to) in the clause and whatsoever the man would call also applies (The verse literally reads: and, whatsoever the man would call it (lo) every living creature.) to the phrase living creature. Our clause is to be read as follows: and whatsoever the man would call to it, to every living creature, that was to be the name thereof. The verse elaborates, (That is, it repeats the object to it, to every living creature (Shadal). See note 62.) as in And she opened it, and saw it, even the child (Ex. 2:6). (See note 63.) There are many other such instances.
וכל אשר יקרא לו האדם נפש חיה הוא שמו, “and whatever the man called each living creature that remained its name.” According to the narrative in Bereshit Rabbah 17,4 G-d paraded the various animals before Adam and he gave each one a name after he had studied their respective characteristics. By means of this ability to characterize each creature, he demonstrated his superior wisdom, i.e. that he was indeed a creature who had been created directly by G-d Himself, i.e. בצלם אלוקים. In light of this Midrash it is clear to me that the wisdom of Adam was reflected in the names he gave to the animals, each name alluding to its outstanding characteristic, that which made it different from other creatures. Every single letter Adam chose in naming these animals reflected a special meaning. When the Midrash said: “due to his wisdom Adam recognised the nature of the lion, אריה,” this means that he was aware that the lion was the king of the animals due to its fearless posture. This concept was carried so far that eventually some of our prophets describe the greatness and fearlessness of G-d Himself in terms of a creature whose essence we understand, i.e. in terms of the lion (compare Hoseah 11,10) אחרי ה' ילכו, כאריה ישאג, “they will follow the Lord because He shouts like a lion.” The letters א-ר-י-ה which Adam selected when he named the lion were chosen by him as all these letters represent spiritual values. The letters א-ה-י are all letters which appear in one or the other names of G-d. or even in a single name of G-d such as the name א-ה-י-ה. The letter ר represents רוח, “spirit, i.e. “Holy Spirit.” So you will note that the prophet was not being irreverent when he drew a comparison between G-d and a lion, or vice-versa. A similar consideration prompted Adam to name the eagle נשר, as he recognised that the eagle amongst the birds was what the lion is amongst the mammals on earth. The eagle’s ability to fly higher than any other bird makes it the king amongst the birds. We have a tradition that when an eagle completes his tenth year he flies so high that he approaches the planet which is the source of fire. Due to the excessive heat in that region he dives into the sea having already lost his feathers. Subsequently the eagle renews itself as before. This process repeats itself once every ten years until the hundredth year. At that point, the eagle flies even closer to the source of the fire and as a result drops into the sea and dies. This is what Rav Saadyah Gaon wrote (in connection with Psalms 103 5). At any rate, Adam, who was aware of the nature of that bird, named it נשר, the letter ש representing the word אש, “fire,” the letter ר symbolising רוח, “Holy Spirit, and the letter נ symbolising נפילה, the fact that it “falls” into the sea. The eagle’s name in Hebrew therefore alludes to its role in history and its eventual demise; this is also what Adam is reported as having said (according to the Midrash we quoted) לזה נאה לקרותו נשר, “this creature would appropriately be called נשר.” The reason why the Midrash quotes Adam as saying נאה לקרות, is that the word נאה is understood to mean נאות וראוי, “suitable.” When it came to naming the donkey, Adam called it חמור. Adam had recognised that that animal was extremely dull-witted, more foolish than all the other animals. This is why he chose a name which is closely related to the word חומר, i.e. “matter, material.” An additional reason for that name is the fact that the donkey is a beast of burden employed to carry sacks of grain. Grain is measured in terms of a weight called חומר, as we find in Hoseah 3,2 חומר שעורים “a chomer of barley.” When Adam had concluded naming the animals, G-d asked Adam: “what is My Name?” Adam replied: א-ד-נ-י. When G-d asked him what had made him decide on that name, Adam said: “because You are the overlord of all creatures.” This is what is meant when Isaiah 42, 8 writes: אני ה' הוא שמי “I am the Lord; that is My name.” The repetition of the words “that is my name,” is a reference to the time that Adam had “named” G-d. If you were to ask where we find that Adam applied the four-lettered name י-ה-ו-ה to G-d, you will find it by removing the ח [According to תורת חיים our author means that you only have to deduct the letter ח from the word חיה, and you are left with the letters י-ה. When you write these letters as words, i.e. יוד הא, the numerical value (26) equals that of the four-lettered name of G-d.]
ויצר, this time the word is spelled with only a single letter י, not as in verse 7. In other words, a letter י' which is part of the root of the verb יצר has been omitted from the written text of the Torah. The meaning of the line is: “seeing that G’d had already formed from the earth all the living creatures and all the fowl of the sky, etc.” The expression חית השדה in our verse includes also all the domesticated mammals. This is clear from verse 20, where Adam is portrayed as naming all of them. All of these creatures had been created before Adam had been created. G’d told Adam that he would have authority over all these creatures. He was challenged to name them in accordance with the special qualities each animal possessed; their characteristics should be alluded to in their names.
לראות, G’d did not need to see how clever Adam was. The exercise was designed to show his descendants what a brilliant forbear they had had, someone who had at one glance been able to determine the essence of each of these creatures. Adam was clever enough to divine the nature of the birds which, though described in 1,20 as having been produced by the waters, are treated in our verse here as if they had been products of the earth (or even of the sky). The Talmud, which describes the origin of the birds as being puddles of water, i.e. combination of water and earth, did not tell us anything Adam had not known already and taken into consideration when naming the birds. (Chulin 26) Alternately, the reason the Torah speaks of G’d having fashioned all the categories of creatures listed in our verse as stemming מן האדמה, is that G’d brought all of these creatures to Adam from the earth, seeing that this was the habitat on which all these creatures developed to their maturity. Proof is the fact that even the birds which fly in the sky are described not as flying in the sky, in the atmosphere, but as flying over the ארץ, emphasising that they too are an integral part of “earth” as opposed to the fish whose habitat is not “earth” but the waters. When fish leave that habitat they die. Seeing that this is so, G’d could not parade them in front of Adam who was on land and could not determine the nature of the various water-based creatures from his present vantage point. As a result, the names of fish actually vary, depending in which ocean they are found, and in what climates they make their habitat.
וכל אשר יקרא לו האדם נפש חיה, the meaning of this line is as if the Torah had written: וכל נפש חיה אשר יקרא לו האדם שם, “and any living creature whom Adam assigned a name, etc.” הוא שמו, that remained its name. We find something analogous in Ezekiel 39,11 מקום שם קבר, which is the same as if the prophet had written מקום קבר שם, “a place as a grave there.” There are numerous other examples of what we might consider at first glance as an unusual syntax. The name Adam assigned to each creature described the body, contours of the animal in question. The expression נפש חיה in our verse includes every creature that moves. This expression is the Torah’s way of telling us that Adam realised that no creature is really a “living” creature unless it consists of a male and a female of its species, ensuring that they can reproduce and keep the species alive. This brought home to him the full meaning of his having no female partner. He realised that G’d had done this in his own interest, to show the world that he was not on the same level as all the other creatures.
AND WHATSOEVER ‘YIKRA LO HA’ADAM NEFESH CHAYAH’ (THE MAN WOULD CALL EVERY LIVING CREATURE). Rashi comments: “Invert [the phrasing of the sentence] and explain it thus: and every living creature to which Adam would give a name, that should remain its name forever.” And Rabbi Abraham ibn Ezra said that the letter lamed of the phrase, that the man called ‘lo’ (it), is carried forward [to the word nefesh, making it lenefesh (to the creature), thus]: and whatever the man called to every living creature, that was to be its name. It is possible that the phrase be explained in connection with the matter of “the help” that G-d gave to Adam, and the meaning is that ha’adam nefesh chayah (man is a living soul), as it is said, And man became a living soul, (Above, Verse 7.) and it is as I have explained it there. And He brought before him all species so that every one of them unto which Adam would give a name and say that it is a living soul like himself, that would remain its name and be a help to him. So Adam gave names to all, but as for himself he found no help which he would be able to call “a living soul” like his own name.
ויצר מן האדמה NOW OUT OF THE GROUND THE ETERNAL GOD HAD FORMED — The formation spoken of here is the creation mentioned above (1:25) “And God made the beast of the earth etc.” and this statement comes (is repeated) here to point out that the fowls were created from the swamps; for above it is said that they were created from the waters and here it states that they were created from the earth. Furthermore it teaches you here that when they were created, immediately — on the very same day — He brought them to Adam to give them names (Chullin 27b); and in the statement of the Agada (Genesis Rabbah 17:4) we are told that this expression יצירה means domination and subjugation, like (Deuteronomy 20:19) כי תצור אל עיר “when thou shalt besiege a city", for He subjugated them under the power of Adam.
וכל אשר יקרא לו האדם נפש חיה וגו — Invert it (the phrases of the sentence) and then explain it thus: every living creature to which Adam should give a name — that should remain its name forever.
ויצר ה' אלוקים מן האדמה כל חית השדה, G’d now provided these creatures with their final shape, putting the “finishing touches” on them, so to speak. At that stage of the earth’s condition, the original product which the earth had produced, not based on seed which contains all the genetic material in microscopic form, was not adequate to produce the final product without input by G’d, personally.
ויבא אל האדם, in order for man to realise there was a need for an additional phenomenon, seeing that amongst the existing ones none met his need for a partner.
לראות מה יקרא לו, so that he would see which name would be appropriate for each creature, based on the specific tasks they performed in the universe.
נפש חיה הוא שמו, its name would provide all of us with a clue as to its function in G’d’s scheme of things. The essence of each animal, נפש, would be revealed by its activity on earth.
Also, it teaches you... This explanation [“On the day they were created...”] seems to apply only to the animals and beasts, which were created on the sixth day, [like man was]. But it does not apply to fowl which was created on the fifth day. Thus Rashi brought also the first explanation, “That the fowl were created from the swamps.” And the second explanation is to teach about the animals and beasts.
You must transpose [the words]... Rashi not only inverted the verse but also added “a name” after “Adam” and “forever” after “its name.” For without the addition of “a name,” the verse would not mean that Adam called them names. Rather it would mean “he called to it,” as in (Shemos 2:20): “Call him, and let him eat bread.” Then, the phrase of “that is its name” would not be understandable, for it cannot say “that is its name” before Adam gives it a name — since he was the one who named them. And without inverting the verse, it would seem as if Adam gave the name “living creature” to everything. That is untrue, for even without him giving it this name it was already called a “living creature.” This is because the term “living creature” includes animals, beasts and fowl. Furthermore, how could it say (v. 20): “And man gave names to every animal,” when there is only the name of “living creature”? (R’em)
To that end, the Lord God formed from the ground every beast of the field and every bird of the heavens and brought them to the man, master of creation below, to see what he would call it. Whatever the man would call every living creature, that was its name.
וייצר ה' אלוקים מן האדמה, “the Lord G’d fashioned out of the earth, etc. Rabbi Joseph Kimchi explains the word וייצר, as meaning: “He gathered together.” This word appears in a similar meaning as יוצר גובאי where it means gathering. [I have not found the source. Ed.]
Most of the Ethiopian Jews came to Israel with Ethiopian names. The question they face is what to do with this name – should they change it to a Hebrew name, or leave the Ethiopian one? On one hand, a person’s name has significant value. A name is not only a way of addressing a person, but has meaning, as in the verse, “Whatever the man would call every living creature, that was to be its name” (Genesis 2:19). The name is given to a person by his parents. Whatever an individual’s name is, it is his most precious possession. On the other hand, a Hebrew name is also valuable. The Sages relate that Israel was redeemed from Egypt in return for doing four things, including not changing their names and not changing their language. (Exodus Rabbah 1:1.)
25. The Rabbi: To this belongs the 'Book of Creation' by the Patriarch Abraham. Its contents are very profound, and require thorough explanation. It teaches the unity and omnipotence of God by means of various examples, which are multiform on one side and uniform on the other. They are in harmony with regard to the One, their Director. This results in the three factors: S’fār, Sēfer, and Sippūr (Sefer Yetzirah 1:1). As to S’fār it means the calculation and weighing of the created bodies. The calculation which is required for the harmonious and advantageous arrangement of a body is based on a numerical figure. Expansion, measure, weight, relation of movements, and musical harmony, all these are based on the number expressed by the word, S’fār. No building emerges from the hand of the architect unless its image had first existed in his soul. Sippūr signifies the language, or rather the divine language, 'the voice of the words of the living God.' This produced the existence of the form which this language assumed in the words: 'Let there be light,' 'let there be a firmament.' The word was hardly spoken, when the thing came into existence. This is also Sēfer, by which writing is meant, the writing of God means His creatures, the speech of God is His writing, the will of God is His speech. In the nature of God, therefore, S’fār, Sippūr, and Sēfer are a unity, whilst they are three in human reckoning. For man wills with his reason, speaks with his mouth, and writes such speech with his hand. These three factors characterize one of God's creatures. Man's will, writing, and word are marks of the thing, but not the nature of the same. The will, however, expressed in the word of God signifies the essence of the thing, and is at the same time His script. Imagine a silk weaver considering his work The silk obeys him, accepts the colours and patterns which he has contrived. The garment therefore comes into existence by his will and design. If we were able when speaking of, or drawing a human figure, to produce a human form, then we should have the word of God in our power and could create, just as we are able to do partially in forming objects in the mind. Spoken or written words have certain advantages over each other. In some cases the name fits the object exactly; in others less so. The language created by God, which He taught Adam and placed on his tongue and in his heart, is without any doubt the most perfect and most fitted to express the things specified, as it is written: 'And whatsoever Adam called every living creature, that was the name thereof' (Genesis 2:19). This means that it deserved such name which fitted and characterized it. This shows the excellence of the 'holy tongue' as well as the reason why the angels employed it in preference to any other. Writing is judged from a similar point of view. The shapes of the letters are not the result of accident, but of a device which is in harmony with the character of each letter. Thou shouldst not, now, deem it impossible that names and combinations of letters, whether spoken or written, have certain effects. In either case, calculation, viz. the thought of the pure, angelic soul precedes the act. Thus the three factors: S’fār, Sippūr, and Sēfer become a unity, and the calculation appears as if a being, endowed with a pure soul, had made, spoken, and written it. The book further states with regard to God: He created His world with three Sefīrāh factors: S’fār, Sippūr, and Sēfer. In God's nature they are all one, but this one forms the beginning of the 'thirty-two miraculous and mysterious ways of the divine wisdom,' composed of the ten Sefirōth and the twenty-two letters [of the Hebrew alphabet]. This points to the actuality of existing things and their differences with regard to quantity and quality. Quantity means a number. The mystery of the number is in the number ten, as is expressed in the passage: 'Ten Sefīrōth without anything else; ten and not nine, ten and not eleven' (Sefer Yetzirah 1:4-5). A deep secret lies in the fact that the counting stops at ten, neither more nor less. The next sentence, therefore, runs: 'Understand judiciously and judge intelligently, examine and search them, mind, weigh, and consider, render everything lucid, and place the Creator in His sphere; their measure is ten in endless progression' (ibid. 4-5). This is followed by a division as to quality. The twenty-two letters are divided into three groups, viz. three mothers, seven double, twelve single [consonants]. The three mothers are alef, mem, shin. They cover a great and profound secret; for from them emanate air, water, and fire by means of which the universe was created. The grouping of these consonants united with the order of the macrocosm and the microcosm, viz. man, and the order of time into one line, called 'true witnesses,' viz. universe, soul, year. This also demonstrates that the one order is the work of a one-Master, who is God. And although things are multifarious and different from each other, their difference is the result of the difference of their material, which is partly of higher and partly lower order, and of impure or pure character. The giver of forms, designs and order, however, has placed in them all a unique wisdom, and a providence which is in complete harmony with this uniform order, and is visible in the macrocosm, in man, and in the arrangement of the spheres. It is this that is called the 'true witnesses' of His Oneness, viz. universe, soul, year. This yields approximately the following table--
it is worth pondering that the word, וייצר (vayser), and He formed, is written with two yodin (יי), while after, when dealing with the formation of the quadrupeds, it is written with only one yod (י): ויצר יהוה אלהים And A. God formed (quadrupeds...) (Genesis 2:19)
“This is the statute of the Torah…” – Rabbi Yitzḥak began: “All this I attempted with wisdom; I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). It is written: “God granted wisdom to Solomon…[like the sand that is on the seashore]” (I Kings 5:9). What is “like the sand”? The Rabbis say: He granted him wisdom corresponding to that of all of Israel, as it is stated: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). Rabbi Levi said: Just as the sand is a barrier for the sea, (Thus, the sea is "contained" by the sand barrier.) so too, wisdom was contained within Solomon. The parable they say: You lack knowledge, what have you acquired; you acquired knowledge, what are you lacking? “A man with no constraint to his spirit is a breached city without a wall” (Proverbs 25:28). “Solomon’s wisdom exceeded the wisdom of all the people of the east” (I Kings 5:10) – what was the wisdom of the “people of the east”? They were knowledgeable and clever in divination by bird calls. Rabbi Shimon ben Gamliel said: Regarding three matters I praise the people of the east: They do not kiss on the mouth, but rather on the hand; they do not bite with their mouth, but they cut with a knife; and they seek counsel only in a spacious area, as one consults only in the field. “And all the wisdom of Egypt” (I Kings 5:10) – what was the “wisdom of Egypt”? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho. He said to him: Send me craftsmen, at their standard wages, as I seek to build the Temple. What did he do? He assembled all his astrologers. They looked and saw people who were destined to die that year, and sent them to him. When they came to Solomon, he saw by means of the Divine Spirit that they would die in that year. He gave them their shrouds and sent them to him. He sent to him: Did you not have shrouds with which to bury your dead? Here they are for you, they and their shrouds. “He became the wisest of all people [haadam]” (I Kings 5:11) – Adam the first man, what was his wisdom? You find that when the Holy One blessed be He sought to create Man, He consulted with the ministering angels. He said to them: “Let us make man in our image” (Genesis 1:26). They said before Him: “What is man that You remember him” (Psalms 8:5)? He said to them: ‘Man, whom I seek to create, his wisdom is greater than yours.’ What did He do? He assembled all the animals, beasts, and birds and passed them before them. He said to them: (To the angels.) ‘What are the names of these?’ They did not know. When He created Adam, he passed them before him. He said to him: ‘What are the names of these?’ He said: ‘This one it is fitting to call bull, this one lion, this one horse, this one donkey, this one camel, and this one eagle,’ as it is stated: “Adam called names” (Genesis 2:20). He said to him: ‘And you, what is your name?’ He said to him: ‘Adam.’ ‘Why?’ ‘It is because I was created from the earth [adama].’ The Holy One blessed be He said to him: ‘I, what is My name?’ He said to Him: ‘Lord.’ ‘Why?’ ‘It is because You are Lord over all the creations.’ That is what is written: “I am the Lord, it is My name” (Isaiah 42:8) – it is My name that Adam the first man called Me. It is My name that I stipulated between Me and Myself; it is My name that I stipulated between Me and My creations. “More than Eitan the Ezraḥite” (I Kings 5:11) – this is Abraham, as it is stated: “A contemplation by Eitan the Ezraḥite” (Psalms 89:1). (See Bava Batra 15a.) “Heiman” (I Kings 5:11) – this is Moses, as it is stated: “Not so My servant Moses; [in all My house he is faithful [ne’eman]]” (Numbers 12:7). “And Kalkol” (I Kings 5:11) – this is Joseph, as it is stated: “Joseph sustained [vaykhalkel]…” (Genesis 47:12). The Egyptians said: Did not this slave reign over us only due to his wisdom? What did they do? They brought seventy tablets and wrote on them seventy languages. They would cast them before him, and he would read each and every one in its language. Moreover, he could speak in the sacred tongue, which they did not have the ability to understand, as it is stated: “He established it as a precept for Joseph [bihosef] [when he went out over Egypt]; I learned a language I had not known” (Psalms 81:6). (The Holy One blessed be He added a heh to Joseph’s name, granting him the ability to understand languages that he had previously been unable to understand.) “Darda” (I Kings 5:11) – this is the generation [dor] of the wilderness, which had knowledge [de’a]. “Sons of Maḥol” (I Kings 5:11) – as the Holy One blessed be He pardoned [maḥal] them for the act of the calf. “He spoke three thousand parables; [and his songs [shiro] were one thousand and five]” (I Kings 5:12) – Rabbi Shmuel bar Naḥmani said: We reviewed all of the verses and found that Solomon prophesied only close to eight hundred verses. Rather, it teaches that in each and every verse that he said there were two or three interpretations, just as it says: “[A wise admonisher in a heedful ear is] a nose ring of gold and an adornment of fine gold” (Proverbs 25:12). (These are two parables for one scenario.) The Rabbis say: Three thousand parables for each and every verse, and one thousand and five songs for each parable. It is not written here, “his songs [shirav],” but rather, “its song [shiro]” – the song of the parable. “He spoke to the trees” (I Kings 5:13) – is it possible for a person to speak to trees? Rather, Solomon said: Why is a leper purified with the highest of the high and the lowest of the low, the cedar and the hyssop? (Leviticus 14:1–7.) It is because he exalted himself like the cedar that he was afflicted with leprosy. Once he humbled himself like the hyssop, he was healed by the hyssop. “He spoke to the animals and to the birds” (I Kings 5:13) – is it possible for a person to speak to animals and birds? Rather, he said: Why is an animal permitted with two signs and the bird with one sign? (When an animal is slaughtered both the trachea and esophagus must be cut, but when a bird is slaughtered it is sufficient to cut one of them.) It is because the animal was created from dry land. But the bird, one verse says from the earth, as it is written: “The Lord God formed from the ground every beast of the field and every bird of the heavens” (Genesis 2:19). And one verse says: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20). Bar Kappara says: They were created from the mud in the sea. Rabbi Avin said in the name of Rabbi Shmuel: Nevertheless, the legs of the rooster are like the scales of the fish. “And to crawling creatures” (I Kings 5:13) – is it possible for a person to speak to crawling creatures? Rather, Solomon said: Why is it that the eight creeping animals that are written in the Torah, one who traps them or wounds them incurs liability, (On Shabbat.) but the other creeping animals, he is exempt? It is because they have hides. “And to the fish” (I Kings 5:13) – is it possible to say this? Rather, why do animals, beasts, and birds require ritual slaughter, but fish do not require ritual slaughter? It is, rather, from this verse: “Will flocks and cattle be slaughtered for them…[if all the fish of the sea will be gathered for them]” (Numbers 11:22). Yaakov of Kefar Niboraya issued a ruling in Tyre regarding fish, that they require ritual slaughter. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you issue this ruling?’ He said to him ‘from here: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20) – just as the bird requires ritual slaughter, so too, fish require ritual slaughter.’ He said to them: ‘Recline him and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where?’ He said to him: ‘From here: “Will flocks and cattle be slaughtered for them…if all the fish of the sea will be gathered for them” (Numbers 11:22) – these require ritual slaughter and these require gathering.’ He [Yaakov of Kefar Niboraya] said: ‘Strike your striking, as it is favorable for absorbing.’ (Absorbing lessons for the future.) Yaakov of Kefar Niboraya issued a ruling in Tyre regarding an Israelite man who consorted with a gentile woman and begot a son, that the son is circumcised on Shabbat. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you arrive at this?’ He said to him: ‘As it is written: “They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18).’ (Since lineage is determined by the father, he claimed that if the father is Jewish, the son is Jewish.) He said to them: ‘Bend him over and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where do you prove it to me?’ He said to him; ‘If a member of the nations were to come to you and say: I wish to become a Jew provided that I can be circumcised on Shabbat day or on Yom Kippur, does one desecrate the Shabbat for him or not? Is it not so, that one desecrates the Shabbat only for the son of the daughter of an Israelite alone?’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is written: “Now, let us establish a covenant with our God to send away all the wives, and those born from them, according to the counsel of the Lord” (Ezra 10:3).’ He said to him: ‘Are you flogging me on the basis of Tradition?’ (The Prophets and the Writings. ) He said to him: ‘It is written: “Let it be done in accordance with the Torah”’ (Ezra 10:3). He said to him: ‘From what Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is written: “You shall not marry them” (Deuteronomy 7:3). Why? “Because he will divert your son from following Me” (Deuteronomy 7:4). Your son who comes from an Israelite woman is called your son, but your son who comes from a Kushite woman is not called your son, but rather, her son.’ (See Yevamot 17a.) He said: ‘Strike your striking, as it is favorable for absorbing.’ Solomon said: Regarding all these I was able to comprehend, but the portion of the red heifer I investigated, I asked, and I searched; “I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23).
“The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19). “The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination, (He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination.) as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19). Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me. He then passed them [the animals] before him in pairs. He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future; (See Genesis 3:12.) therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
And God formed. In forming the beasts it is written with one yud because beasts do not have a good inclination.
(I Kings 5:13 [4:33], cont.:) HE ALSO SPOKE WITH/CONCERNING ('al) THE CATTLE AND ON THE FOWL. Is it possible that would speak with cattle and with fowl? Rather why the cattle are permitted with two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) It is because cattle were created from the dry land, as stated (in Gen. 1:14): LET THE EARTH BRING FORTH THE LIVING CREATURES AFTER ITS KIND, CATTLE, CREEPING THINGS, AND THE BEAST OF THE EARTH AFTER ITS KIND. But in regard to fowl, one text says from the dry land, while another text says from the sea. from the dry land is what is written (in Gen. 2:19): SO FROM THE GROUND THE LORD GOD FORMED EVERY BEAST OF THE FIELD AND EVERY FOWL OF THE HEAVENS. The other text says (in Gen. 1:20): LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES AND THE FOWL FLYING ABOVE THE EARTH. (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said: They were created from the mud which is in the sea. R. Abbin said the name of R. Samuel [of Cappadocia]: The feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the nuna. (A fish of the genus anthias.)
{Another interpretation of} (Gen. 11:7:) COME, LET US DESCEND [AND CONFOUND THEIR LANGUAGE THERE]. (Tanh., Gen. 2:19.) When the Holy One mixed up their language, not one of them knew his companion's language. What was that language which they had been speaking? It was the holy language through which the world had been created. In this world nations and peoples take issue with the Holy One, but in the world to come all of them will be like a single shoulder for serving him. Thus it is stated (in Zeph. 3:9): FOR THEN I WILL TURN OVER TO THE PEOPLES A PURE LANGUAGE [FOR ALL OF THEM TO INVOKE THE NAME OF THE LORD, TO SERVE HIM WITH A SINGLE SHOULDER (i.e., with one accord)]. Why? Because the Holy One spoke thus to Israel: I will abolish oppression from you, destroy the nations on your account, and bring you near me so that you may serve me with fear. And again the Holy Spirit said through David (in Ps. 2:11): SERVE THE LORD WITH FEAR.
Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, < AND YOU HAVE LAID YOUR HAND UPON ME >. The text speaks of the first Adam. (Tanh., Lev. 4:1; cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) [R. Johanan] said: It is written about him that there were two creations. There is a double Y (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them < only > one formation is written (without a double Y in Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD < AND ALL THE BIRDS OF THE HEAVENS >. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. R. Eleazar ben Pedat says: BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam's soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (adam) BECAME A LIVING SOUL. Hence, BEFORE < refers > to the < first > event of the sixth day, and BEHIND < refers > to the sixth day, since < the Holy One > was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. (Ber. 61a; ‘Eruv. 18a.) Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother's belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS SHALL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, < only > after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.
R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.” (Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8.) R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East? (Above, Gen. 7:24; PR 14:9.) [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field. It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers (Gk.: astrologoi.) and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.” (The understanding of the midrash is that the creatures implicitly already possessed names.) He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. (Above, Lev. 3:11.) “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.” (It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5.) (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets (Gk.: piyyakia; Lat.: pittacia.) and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses. (See Cant. R. 1:1:11.) Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’” (The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace.) But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al) (The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.”) the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.” (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the fish.” (A fish of the genus anthias.) (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath) (Shab. 14:1.) ; but in the case of the rest of the swarming creatures, one is exempt? (Shab. 14:1.) For the reason that they (i.e. the former) have skins.” (Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath.) (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.” (Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10.) (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification. (See Numb. R. 19:4.) When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”
Three things Moses found difficult and the Holy One, blessed be He, showed them to him with a finger and these are them: The making of the menorah, the moon, and creeping things. (Below, Numb. 3:4; Mekhilta, Pisha 2; Men. 29a; PRK 5:15; PR 15:21; Numb. R. 15:4; cf. Sifre to Numb. 8:4 (61); Exod. R. 15:28; Numb. R. 15:10; also below, Numb. 3:11, and the notes there.) In the making of the menorah, how [was it]? When Moses ascended [Sinai], the Holy One, blessed be He, was showing him on the mountain how he would make the tabernacle. When He showed him the making of the menorah, Moses found it difficult. (Below, Numb. 3:4.) The Holy One, blessed be He, said to him, “See, I am making it before you.” What did the Holy One, blessed be He, do? He showed him white fire, red fire, black fire, and green fire. Then from them He made the menorah, its bowls, its knobs, its blossoms, and the six branches. Then He said to him (in Numb. 8:4), “This is the making of the menorah.” This teaches that the Holy One, blessed be He, showed him with a finger. But nevertheless, [Moses] found it difficult. What did the Holy One, blessed be He, do? He engraved it on the palm of Moses’ hand. He said to him, “Go down and make it just as I have engraved it on your hand.” Thus it is stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” Even so, he found it difficult and said (in Exod. 25:31), “with difficulty (mqshh) (While this meaning, so understood by the midrash, is possible, a more usual English translation would read, HAMMERED WORK, or something similar.) will the menorah be made,” meaning to say, how difficult it was to make. The Holy One, blessed be He, said to him, “Cast the gold into the fire, and it will be made automatically.” So it is stated, “with difficulty will the menorah be made” [be made (a reflexive form, in the niph'al) is what is written, i.e.,] was made of its own accord. This teaches that Moshe had difficulty with the menorah, and the Holy One, blessed be He, showed it to him with a finger, as stated (in Numb. 8:4), “this.” In reference to the moon (yareah), where is it shown [that Moses had difficulty]? (Exod. 12:1-2) “Then the Lord spoke unto Moses…, ‘This month (hodesh) for you.’” (Hodesh also means “new moon.”) He said to him, “In the month of Nissan, you will see like this and like that and [you shall] sanctify [it].” This teaches that the Holy One, blessed be He, showed him with a finger. In reference to creeping things, where is it shown? Where it is stated (in Lev. 11:29), “Now this shall be unclean for you from among the swarming things which swarm on the earth.” The Holy One, blessed be He, caught each and every species, showed them to Moses, and said to him, “This you may eat, and this you may not eat.” [Thus it is stated (in Lev. 11:2, 4),] “This is the creature that you may eat …. However this you may not eat.” Moreover, do not be surprised over [this] thing, since it is a fact that the Holy One, blessed be He, showed all creatures to the first Adam, and he gave them names. And where is it shown? Where it is stated (in Gen. 2:19), “and all that man called the soul ….” After he had given names to all of them, the Holy One, blessed be He, said to him, “And I, what is My name?” He said to him, “It is Y____.” Thus it is written (in Is. 42:8), “I am Y____; that is My name,” (Below, Numb. 6:12.) this My name, which the first Adam gave Me. It is My name, which I have agreed upon [for use] between Me and My creatures. So if in the case of the first Adam, the Holy One, blessed be He, had the creatures pass before Him; in the case of Moses, when the Holy One, blessed be He, wanted to warn Israel about the unclean and about the clean, are you surprised that He showed him and said to him, “These you may eat, and these you may not eat?” Lest your [evil] drive lead you astray, saying that the Holy One, blessed be He, has forbidden Israel from having good things, the Holy One, blessed be He, said, “Whatever I have forbidden you from having, I have permitted you to have [something] that corresponds to it. (Cf. Hul. 109b; Lev. R. 22:10.) How is this? I have forbidden you menstrual blood; I have permitted you virginal blood. I have forbidden you [animal] blood; I have permitted you the liver, which is wholly blood. I have forbidden you the flesh of swine; I have permitted you the tongue of a fish with the name shibbuta, which resembles swine. (According to Jastrow, s.v., a shibbuta was probably a mullet. The Arukh (Plenus Aruch, ed. A. Kohut [Vienna: G. Broeg, 1878–92], s.v.) suggests that the fish here is a sturgeon. In any case shibbuta apparently had a pork taste. So Rashi on Hul. 109a.) I have forbidden you [another] man's wife; I have permitted you a man’s divorcee. I have forbidden a gentile woman; I have permitted a beautiful woman [captive]. I have forbidden you a brother's wife; I have permitted her for you after his death, with no children, as stated (in Deut. 25:5), ‘her brother-in-law shall have sexual intercourse with her.’ I have forbidden you mingled seeds, but I have permitted you a sindon (The Greek word, sindon, designates a garment of fine Indian linen.) with a woolen fringe. (See Jastrow, s.v., SDYN.) I have forbidden you the fat of cattle, but I have permitted you the fat of game animals.” R. Bisna said in the name of R. Hiyya, “What the Holy One, blessed be He, forbade for cattle He permitted for game animals, and what He forbade for game animals He permitted for fowl, and what He forbade for fowl He permitted for fish. How? He forbade the fat in the case of cattle; He permitted it in the case of game animals. He forbade the thigh muscle in the case of game animals; He permitted it in the case of fowl. He forbade blood in the case of fowl; He permitted it in the case of fish. And why all this? In order to give Israel a good reward for observing the commandments.” Ergo, it states (II Sam. 22:31 = Ps. 18:31) “As for God, His way is perfect…”; for all the ways of the Holy One, blessed be He, are perfect. (Gen. R. 44:1; cf. Lev. R. 13:3.) And likewise, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him? Or what does He care whether one eats carcasses or eats what is clean? Solomon said [about this] (in Prov. 9:12), “If you are wise, you are wise for yourself; [and if you scoff, you will bear it alone].” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them, as stated (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure (rt.: tsrp).” Why? So that He might be a shield over you, [as stated] (ibid., cont.), “He is a shield for all who take refuge in Him.” Ergo (in Lev. 11:2:), “These are the creatures [that you may eat].”
(Lev. 12:2:) “When a woman emits her seed and bears a male.” This text is related (to Job 29:2), “O that I were as in the months of old, [as in the days when God watched over me]!” In regard to this verse, Job spoke it when the afflictions had come upon him. He said, “’O that I were as in the months of old,’ and would that I had the days which I had when I was in my mother's belly!” “As in the days when God watched over me!” [These words] teach that the infant is watched over while it is in its mother's belly. (Job 29:3:) “When His light shone over my head […].” From here you learn that the infant has light in its mother's belly. (Job 29:4:) “When I was in the days of my youth (horef), (Horef also means “winter.” Buber notes here that in the following simile, the infant in the womb is being protected in the womb as the winter rain protects the soil.) when God's company was over my tent.” [These words teach about the infant.] Just as the rain is at work in the soil for it to become muddy, so the infant is muddy in its mother's womb. Another interpretation [of] “when God's company was over my tent”: These words teach about the infant. Just as the infant gets muddy, so is a person muddied by sins, so that misfortunes come upon him. At that time [Job] said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me,’ and would that I had the days which I had when I was in my mother's belly!” What does he finally say (in vs. 4)? “When I was in the days of my youth.” R. Abbahu said, “The infant comes out of the mother's belly covered with slime and covered with blood; yet everyone praises and cherishes it, especially when it is a male.” (Tanh., Lev. 8:11; PRK 9:6.) Ergo (in Lev. 12:2), “When a woman emits her seed and bears a male.” (Lev. 12:2:) “When a woman emits her seed.” [This text is related to (Ps. 139:5),] “You have formed me behind and before.” The text speaks of the first Adam. (Cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6.) R. Johanan said, “It is written about him that there were two creations. There is a double y (i.e., a double yod in Gen. 2:7), ‘The Lord God formed (yytsr) the human.’ One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them [only] one formation is written (without a double y in Gen. 2:19), ‘So out of the earth the Lord God formed (ytsr) all the wild beasts of the field [and all the birds of the heavens].’ It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Simeon ben Laqish says, “Behind (in the sense of what comes] before the act of [his] creation. What is the reason? It is written (in Gen. 1:2), ‘and the spirit of God was hovering over the face of the waters’; this spirit was the soul of the first Adam. It therefore says (in Ps. 139:5), ‘You have formed me behind and before.’” R. Eleazar ben Pedat says, “Behind [refers] to an [later] event of the sixth day, and before [refers] to an [earlier] event of the sixth day. How so? Because the Holy One, blessed be He, created six things on the sixth day. They were these: (1) the soul; (2) wild beasts; (3) cattle; (4) beasts of the earth; (5) Adam; and (6) Eve. Now Adam's soul was created first, as stated (in Gen. 1:24), ‘a living soul.’ Living soul can only be the soul of Adam, since it is stated (in Gen. 2:7), ‘and the human (Adam) became a living soul.’ Hence, before [refers] to the [first] event of the sixth day, and behind [refers] to the sixth day, since [the Holy One, blessed be He,] was occupied with him all of the sixth day. Ergo (in Ps. 139:5), ‘You have formed me behind and before.’ Behind [refers] to an event of the sixth day, and before [refers] to an event of the sixth day.” R. Samuel bar Nahman said, “What is the meaning of ‘You have formed me behind and before?’ Having two faces, male and female. Hence it says (in Ps. 139:5), ‘You have formed me behind and before.’” (Ber. 61a; ‘Eruv. 18a.) Adam said, “After the Holy One, blessed be He, had created all the cattle and wild beasts, He created me.” So it is with the infant. Before it comes forth from its mother's belly, the Holy One, blessed be He, commands it, “Eat of this, do not eat of that, (in Lev. 11:29) ‘this shall be unclean for you.’” Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, [only] after that it is born. Thus it is stated (in Lev. 12:2), “When a woman emits her seed and bears a male.”
"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name." [Alternative: "Lord, our God, how majestic is your name in all the earth." Rabbi Meir said that we find in three places where the angels protested against God: in creating man, in the building of the Tabernacle, and in giving the Torah. Regarding man, when God wanted to create him, He took counsel with the angels. He said to them (Genesis 1:26), "Let us make man." They began to say to Him, "What is man that You are mindful of him?" He said to them, "Tomorrow you will know his wisdom." Once God created man, He gathered all the animals, beasts, and birds before the ministering angels and began asking each one its name. They did not know. God said to them, "Do you want to learn the wisdom of man, whom I am about to ask his name and he will tell Me the name of all of you?" God then gathered all the animals, beasts, and birds, and He passed them before Adam, as it says (Genesis 2:19), "And the Lord God formed from the ground every beast of the field." Rabbi Aha asked, "Didn't God already create the animals, as it says (Genesis 1:25), 'And God made the beasts of the earth'?" Why does it say here, "And the Lord God formed?" It is to teach us that He gathered them together, as it says (Deuteronomy 20:19), "When you besiege a city." (Genesis 2:19) "And He brought [the animals] to Adam to see what he would call them." Why did God want to see what he would call them? To show the ministering angels the wisdom of man. What was Adam's name? God gave him the name that Adam himself called everything. God said to him, "And what is your name?" He said to Him, "I am worthy to be called 'Adam' because I was created from the earth. And what is Your name?" He said to him, "I am worthy to be called 'Lord,' for I am the Master of the entire world." Therefore, it says (Isaiah 42:8), "I am the Lord; that is My name. And My glory I give to no other, nor My praise to idols." Immediately, God said to the angels, "See the wisdom in the heart of man, and you say to Me, 'What is man that You are mindful of him?'" Similarly, when God came to give the Torah to Israel, the ministering angels protested and said to Him, "What is man that You are mindful of him?" (Psalms 8:5-6) Similarly, we find in the giving of the Torah that when the Lord came to give the Torah to Israel, the angels began to argue and said before Him, "What is man that you should remember him?" And they said before Him, "Let your Torah be given in the heavens, for we are holy and your Torah is holy; we are pure and your Torah is pure; we are living and your Torah is life." He said to them, "It is not fitting to be upheld in you, as it is said, 'It is not found in the land of the living.' And is there an earth above?" "And where does it exist below? As it is said (Isaiah 45:12): "I made the earth and created man upon it." Rabbi Nahonia said in the name of Rabbi Yehuda: It is analogous to a man who had a son, and that son was missing one finger. He went to teach him a craft (and all crafts) and there was one craft that required all fingers. After some days, his father came to him and found that he had not learned that craft. He said to his teacher, "Did you not teach him this craft?" He replied, "This craft requires all fingers, and your son is missing one, so he cannot learn it." Similarly, the Holy One, blessed be He, said to the angels, "The Torah cannot be fulfilled among you, for there is no procreation, death, impurity, or illness among you; rather, you are all holy." And it is written in the Torah (Numbers 19:14): "This is the law of a man who dies in a tent," (Leviticus 14:2) "This shall be the law of the leper," (Leviticus 15:25) "And if a woman has a discharge," and also (Leviticus 11:9) "These shall you eat," and all of these things are not among you. Therefore, it is said (Job 28:13): "It cannot be found in the land of the living." And the Holy One, blessed be He, did His kindness and gave it to Moses when he completed it, to speak all these things to the angels. And when Moses came down and Israel did that deed, the Tablets were broken, and the ministering angels rejoiced and said, "Now the Torah will return to us." And when Moses ascended to receive the Tablets a second time, the ministering angels said to the Holy One, blessed be He, "Master of the Universe! Did you not write in it yesterday (Exodus 20:3): 'You shall have no other gods before Me'?" The Holy One, blessed be He, said to them, "At every moment, [there are] accusations between Me and Israel. Were you not there when you came down to Abraham and ate meat with milk, as it is said (Genesis 18:8) And he took butter and milk and the calf which he had dressed. And their child, when he comes from his teacher's house, and his mother gives him bread and meat and cheese, and he says to her, "Today my teacher taught me (Exodus 34:26) 'Thou shalt not seethe a kid in its mother's milk.'" She has no response for him. At that moment, the Holy One, blessed be He, said to Moses (Exodus 34:27) "Write thou these words." Until they had no response or reply. And when the Holy One, blessed be He, sought to have service in the Tabernacle, the ministering angels said to Him, "What is man that You should remember him?" Rabbi Judah in the name of Rabbi Ivu and Rabbi Judah, son of Rabbi Simon, both said that they would take two slips of paper from the same verse (Psalms 68:13): "Kings of armies flee, they flee, and she who waits at home divides the spoil." Like it is written (Joel 4:3), "And they cast lots for my people." Rabbi Yudan, son of Rabbi Ivu, said, "The Holy One, blessed be He, said to them, 'I will perform your wish,' as it is stated (Habakkuk 3:3), 'His glory covers the heavens.'" Until they have no response and answer. And when the Holy One, blessed be He, sought to serve in the Tabernacle, the ministering angels said before Him, "What is man that You should remember him?" Rabbi Yehuda in the name of Rabbi Yivvo and Rabbi Yehuda the son of Rabbi Simon said that they would cast lots with a single verse, as it is said, "Kings of armies flee, they flee, and she who sits at home divides the spoil" (Psalms 68:13), like the verse that says, "And upon My people they cast lots" (Joel 4:3). Rabbi Yudan the son of Rabbi Yivvo said that the Holy One, blessed be He, said to them, "By My life, I will do it," as it is said, "His glory covered the heavens" (Habakkuk 3:3). Know that it is as it is said, "Praise the Lord from the heavens" (Psalms 148:1). Therefore, David said, "The Lord our God, how majestic is Your name."]
Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11). (God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them.) “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13). (See footnote 18.) “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19). “And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters (On the tablets.) were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8). (Thus, the term atikim in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God.) Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19). (The midrash interprets the word yotzerim in the sense of yetzurim, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (Etz Yosef). ) Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.
We shall follow the approach of Pardes Rimonim in his introduction to שער האותיות. Many people mistakenly believe that the letters of the Hebrew tongue are only symbols used to express certain formations by our mouths when we make certain sounds. Such a premise is called הסכמיים, an accommodation, by the sages who formulated the אלף-בית, to an already existing speech pattern. These letters must instead be considered as עצמיים, original in their own right. Whatever language we speak is originally borrowed from the Hebrew. All languages evolved from Hebrew. When Adam first named all the animals in Genesis 2,19, he expressed the essence of each animal through the name he accorded that animal. As a result, a name of an object represents its true spiritual dimension. When the Hebrew word for rain is גשם, for instance, this is an expression denoting the spiritual influence exerted from the higher regions, denoting that the purpose of the spiritual input has been achieved. This process applies to the various worlds, such as the world of בריאה, יצירה, and עשיה, respectively, until in our physical world the drops of moisture that fall from the sky are also called גשם. This is actually a name "borrowed" from a word which had a broader meaning to begin with. The same applies to the word ידות used by the Mishnah to describe handles. Keeping this in mind, we understand that when the Torah (Leviticus 26,4) lists a number of blessings in store for us as a result of observing G–d's various statutes, etc., the first such blessing mentioned is that of גשם, rain. In view of the fact that rain is only one of the instruments enabling a crop to materialize, we would have expected the Torah to first mention bountiful crops as a consequence of Torah observance. The fact that the Torah chooses to mention rain first is an indication that there is much more to גשם than we thought.
That, I believe, is why the laws of vows and oaths appear as the Israelites are on the brink of entering the land. They represent one of the most distinctive features of Judaism as a way of life, namely, its intense focus on the way we create or destroy worlds by words. With words, God created the world: “And God said, ‘Let there be…’ and there was.” One of the gifts God gave the first human was language: the ability to name the animals (Gen. 2:19). When the Torah says that “God formed man from the dust of the earth and breathed into him the breath of life and man became a living being” (2:7), the Targum translates the last phrase as “and man became a speaking being.” For Judaism, speaking is life itself.
And it said, “I have created him, have formed him, I have even made him": It mentioned three expressions, creation, formation and making. And it may be asked, “What are these three things?” But when you analyze the creation story, you will find these three expressions are [found] with the creations: You will find an expression of creation with heaven and earth, “God created heaven and earth” (Genesis 1:1); “And God created the giant sea-creatures” (Genesis 1:21). And likewise with man is it written (Genesis 1:27), “And God created man.” In these three, an expression of creation is mentioned. And an expression of formation is said with the [domesticated] beasts and [wild] animals - “And [...] God formed [... every] animal (of the earth according to its species)“ (Genesis 2:19). And an expression of formation is also said about man, “And the Lord God formed man of the dust of the ground” (Genesis 2:7). But no more are found. And the expression of making is found with the firmament, as it stated (Genesis 1:7), “And God made the firmament”; with the luminaries, as it is written (Genesis 1:16), “And God made the two luminaries”; with the animals of the earth, “And God made the animals of the earth” (Genesis 1:25); and with man, “Let us make man in Our image” (Genesis 1:26).
And an expression of formation is said about a form that is imprinted in substance. And that is [the root of] the expression, formation (yetzirah) - as it is from the [usage] (Berakhot 10a), cast a form (tzar tzurah) - such that it is not possible for the form to endure without the substance, which is [its] bearer. Hence, it is relevant to say an expression of formation about a form that is in substance. Therefore it is relevant to say an expression of formation with beast and man. For it is known and revealed that [domesticated] beasts and [wild] animals have a form that is imprinted in substance. Hence an expression of formation is said about it. And likewise does man have a form that is imprinted in substance. Even though he has a Godly separated form, man nevertheless also has a physical form, which is the form that is imprinted in substance. For about that form, the expression, “And […] God formed” (Genesis 2:7), is written. And the understanding is not that this is only relevant with man and with beast. For there is a form inscribed in substance to all creations. Rather, it is more visible with man and with beast. [For that reason], it wrote this expression specifically with them.
And it wrote an expression of making with the firmament and with the luminaries because these have a shining body and their essence is their body. Hence, it wrote the expression, “and He made,” about them - since this expression is said about the body. And likewise with the animals that have substance and form. But their substance and form are equally recognizable; hence expressions of making and formation are said about them. And the three of them are said about man - creation, formation and making - because the three of them are equally recognizable in man. Hence the three of them are said about (them) [him]. Here you have the three things that are said about creation.
Beast [behema]: The difference between an animal and a beast is not like Ramban, of blessed memory, wrote; that an animal eats meat; as we find in the second chapter of (Bava Kamma 19b), "and if you want, I will say that it is a deer [that we are speaking about, which is indeed an animal - as opposed to a beast - and nonetheless does not eat meat.]" And about the dog, there is an argument of the Tannaim in Tractate Kelayim, as to whether it is a type of beast or animal; and there is none that eats meat more than it. But rather, the difference is that the animal is naturally wild; if not that he is domesticated, by raising and accustoming him to change his nature. And a beast is the opposite - that he is tame by nature; if not that he is raised in a forest and, [getting] accustomed to this, changes his nature to become wild. (And see what I have written later, Genesis 2:19 and Genesis 3:13 and in Genesis 6:20, and in Leviticus 17:13.)
Tanchuma on Chukat 8 comments as follows on the words: “they shall take a red cow to you.” The words “a cow to you,” mean that I, G’d, will reveal the meaning of this legislation to you, but for everyone else it will remain in the realm of a חוקה, a statute, beyond their understanding. This interpretation is based on an illuminating comment by Rav Huna on two verses (Psalms 75,3 and Zecharyah 14,6). In the former verse the psalmist writes: At the time I choose I will give judgment equitably.” [At that time the justice of My ways will become revealed to everyone, seeing G’d did not mean to imply that up until that time His justice had been inequitable. Ed.]. In the other verse the prophet quotes G’d as saying: “in that day there shall be neither sunlight nor cold moonlight, but there shall be a continuous day -only the Lord knows when- of neither day or night, and there shall be light at eventide.” The meaning of the verse is that there will remain matters which while they are not revealed to you in this world will be revealed to you in that future, such as the blind man who gains his sight, of whom Isaiah 42,16 writes: “I will guide the blind by a road they did not know, and I will make them walk by paths they never knew I will turn darkness before them to light.....these are the things which I have done and I will not abandon them.” The crucial word in that verse is the word עשיתים, instead of אעשה אותם, i.e. “I have done them,” instead of “I am going to do them” (as we would have expected). This means (according to Tanchuma) that what is described here as a view of the future G’d has already shown to Rabbi Akiva and his companions (who descended into the Pardess). A different approach to the same verse: Even matters which have not been revealed to Moses will be revealed to Rabbi Akiva. This is based on Job 28,10: “his eyes behold every precious thing.” These words which describe someone as seeing “every precious thing” refer to Rabbi Akiva. Solomon said in Kohelet 7,23: “All this I tested with wisdom; I thought to myself that I would become wise, but it is beyond me.” The words: “I would become wise,” are a reference to the testimony in Kings I 5,9: “the Lord had given wisdom to Solomon and discernment in great measure....and his wisdom was greater than that of all the Kedemites and all the wisdom of Egypt.” What precisely did the wisdom of the Kedemites consist of? They knew how to interpret zodiac signs, were experts in astrology; they were also familiar with the tiar, a bird (raven?) based on Kohelet 10,20: “for a bird of the sky may carry the sound, and some winged creature may betray the matter.” Rabbi Shimon ben Gamliel used to say that he liked three customs of the Orientals. They do not kiss on the mouth but on the hand; when they cut meat they always employ a knife; when they ask someone’s advice on a matter they invariably do this in the field (where they cannot be overheard). This latter practice is based on Yaakov consulting with his wives in the field on his decision to leave Lavan (compare Genesis 31,4). What did the wisdom of the Egyptians which Rabbi Shimon ben Gamliel praised consist of? You will find that when Solomon was about to build the Temple he sent word to Pharaoh Necho asking him to supply him with artisans on loan to help him in the construction. How did Pharaoh answer this request? He consulted his astrologers to determine which of his artisans would not live out the year and he then dispatched these artisans to Solomon. When Solomon saw these people he realized with the aid of Holy Spirit that they were all going to die during that year. He provided each one with a shroud and sent them back to Pharaoh with a note reading: “were you short of shrouds in Egypt? Here I send you your artisans back with a gift of shrouds.” When the Book of Kings wrote that Solomon was wiser than “כל האדם, “any man” (or “Adam,”) what precisely did the unique wisdom of Adam consist of? You will find a discussion in the Midrash that when G’d was about to create Adam He consulted with the ministering angels about His plan saying: “let us make Adam in our image and in our likeness.” The angels countered: “what is so special about Adam that You want to bother with him?” G’d responded that the Adam He intended to create would be wiser than they. How did G’d proceed to prove His point? He assembled all the beasts, the birds, etc., and asked the angels to name them. The angels were unable to do this. After G’d had created Adam, He paraded all the animals in front of him and asked him: “what is the name of this animal, etc.?” Adam replied: “this one is called “lion,” this one is called “giraffe,” this one is called “sheep,“ etc.; etc. This is the meaning of Genesis 2,20: “Adam called the names of all the beasts.”‘ All these names Adam gave the beasts were not merely arbitrary names he chose to call them by, but they reflected the essence of each animal respectively. I have already discussed this in greater detail in my commentary on Genesis 2,19. When G’d asked Adam what his own name was, he answered: “Adam.” He explained that he said this seeing he had been created out of אדמה, raw material taken from the soil. Thereupon G’d asked Adam what His name was. Adam answered that G’d’s name was the tetragram. When G’d wanted to know what had given him this idea, (seeing he had not been told) he answered: for You are the Master of all creatures. We know that Adam was correct from Isaiah 42,8 אני י-ה-ו-ה הוא שמי, “I am the Lord, this is My name.” G’d meant that He adopted (or retained this name) seeing the first human being Adam had bestowed it upon Him. This was a pact between Adam and G’d that G’d would henceforth be known by the name bestowed upon him by His first intelligent creature. When we read in Kings I 5,11 that Solomon was wiser than Eytan the Ezrachi, whom did Jeremiah (author of that Book) have in mind when he wrote these words? It was a reference to Avraham. Psalm 89 is attributed to Avraham as the word האזרחי, at the beginning of that psalm is a reference to the “East” according to our sages in Baba Batra 15. Heyman is understood to be Moses (ibid). The philological connection is established by the word נאמן in Numbers 12,7 that G’d said of Moses בכל ביתי נאמן הוא, “he is trusted in My entire House.” כלכל, another of the wise men mentioned in the chapter of the Book of Kings extolling Solomon’s wisdom is a reference to Joseph (who “provided” for all of Egypt economically with his wisdom). The Egyptians recognized that the only reason a man whom they considered a slave was able to rule over them was the extreme wisdom of Joseph which enabled him to maintain himself in that position. The Egyptians who had been suspicious of Joseph and his ability brought him seventy different pieces of paper, each in a different language, asking him to explain what was written thereon. Joseph was able to read each in its respective language. Not only that; Joseph also knew Hebrew, a tongue which the Egyptians did not understand. We base this on Psalms 81,6: עדות ביהוסף שמו, i.e. an allusion that Joseph knew something in addition to what anyone else knew. The word דרדע, another person named as very wise in Kings 5,11 is a reference to the generation of Israelites who had experienced the revelation at Mount Sinai in the desert and who had been granted insights exceeding that of any other generation. They were known as the דור דעה, “the generation imbued with knowledge.” The בני מחול who are also listed in the Book of Kings as possessing outstanding wisdom are an allusion to the people of the period of the golden calf whom G’d had forgiven their participation in that sin, hence they were called בני מחול, “people who had been pardoned.” The Book of Kings there continues in quantifying Solomon’s wisdom by attributing to him no fewer than three thousand parables (proverbs) and over one thousand poems. Concerning this enigmatic statement Rabbi Shmuel bar Nachmeni opines that he made a search of the entire Bible and could not come up with more than approximately 800 verses in which Solomon is mentioned as saying anything of significance. We are therefore forced to interpret these numbers mentioned in the Book of Kings not as original sayings recorded in the Bible but as the number of interpretations offered by Solomon on a far smaller number of texts. When Kings I 5,13 speaks about Solomon “speaking about trees,” one such example may be that Solomon examined the phenomenon of a person afflicted with the skin disease tzoraat requiring some of the wood from the tallest tree (cedar) and some of the wood from the most lowly tree (hyssop) to effect his purification. Solomon suggested that the cause of the affliction was that the person so stricken was guilty of arrogance, considering himself superior to his contemporaries. In order to be cured of this psychological defect he had to “lower” himself (even in his own eyes) to the level of the hyssop, the lowest of the trees in order to be fit to rejoin society. The Book of Kings goes on to describe part of Solomon’s wisdom as his ability to speak על הבהמה ועל העוף ועל הרמש ועל הדגים, “on the mammals, the birds, the creeping creatures and the fish.” He defined the reason why mammals, if fit to eat, require the severing of both the gullet and the windpipe, whereas birds require the severing of only one of these organs. He explained that this was related to the raw material these creatures were made of, i.e. the mammals were created from the soil (Genesis 1,24), whereas the birds were created from a mixture of water and soil, i.e. from mud (Genesis 1,20). When Solomon is reported as speaking about the creeping things, the meaning is that he explained why eight of these species confer ritual impurity on contact with their carcass, etc. He also explained why people who hunt or injure these species on the Sabbath are guilty of a major infraction of the Sabbath legislation, whereas other related creeping creatures are not treated in that way by halachah, i.e. because these eight species are covered by skin (Shabbat 107). Concerning the statement in Kings that Solomon spoke about the fish, he explained why they do not require ritual slaughter in order to make them fit to eat for Israelites, as we know from Numbers 11,22 where Moses speaks of slaughter for mammals and fowl, but implies that the mere gathering in of fish make them fit to be eaten. In short, Solomon declares that whereas he was able to figure out satisfactory reasons for all the legislations of the Torah concerning these creatures, the reason for the red cow legislation had escaped him. It is interesting that the numerical value of the words והיא רחוקה, which Solomon uses to describe his inability to fathom the meaning of something, is the same as that of פרה אדומה, “red cow” (341).
ישרצו המים “let the waters swarm, etc.” After the Torah had completed its report about the final appearance of heaven, i.e. when both the material for the earthly heavens, “sky” and the material that earth consisted of had been formed and put in their respective places, G’d directed that the waters produce creatures capable of some movement. He used the expression נפש חיה, ”living creature,” meaning a נפש, essence of life, the fish in the oceans. Also the birds which were created from a combination of water and earth are mentioned here when the Torah wrote ועוף יעופף על הארץ, “and birds which will fly above the earth.” We know that the birds contained the raw material earth as the Torah described their coming into existence with the words ויצר ה’ אלוקים מן האדמה כל חית השדה ואת כל עוף השמים, “G’d formed from the soil all the living creatures of the field as well as the birds in the sky” (Genesis 2,19). This prompted our sages in Chulin 27 to state that the birds were created out of the רקק, “mud”. The meaning of that word is “a mixture of water and earth.” Seeing that there is such a thing as נפש without חיות, life, such as the essence of the plants, the Torah had to add the word חיה when it described what we call “living creatures.” נפש is what enables “living creatures to move.” Similarly, the element נפש is what enables plants to grow, i.e. to “move” without leaving their place on earth. [Our sages called the product of earth when it made vegetation sprout forth נפש הצומחת, “an essence of life capable only of growth; my translation. Ed.] We may therefore be correct in understanding the word נפש as “some force enabling growth by the one possessed of that force.” This explains why on the third day there was no mention of the word נפש, seeing that before the sun and moon made their appearance there had not been a manifestation of any plants growing.
LET THE WATERS SWARM WITH ‘SHERETZ’ (SWARMS) OF LIVING CREATURES. Rashi wrote: “Every living creature that does not rise much above the ground is called sheretz, [e.g., species] of winged creatures such as flies; of abominable creatures such as ants and worms; of larger creatures such as the mole and the mouse and others of the same kind, and all fishes.” But what will the Rabbi (Rashi. See Note 139.) say of the verse, And you, be ye fruitful, and multiply; ‘shirtzu’ (swarm) in the earth and multiply therein, (Genesis 9:7.) which was said to Noah and his sons? Likewise, the verse stating, which ‘hamayim’ (the waters) swarmed, (In Verse 21.) should, according to this opinion of Rashi, read: “Which swarmed bamayim (in the waters).” (Since, according to Rashi, they swarm in the waters.) Again there are many winged creatures that do not rise in height above the ground even as much as the mole and mouse, and the bat has very small legs, so why should it not be called sheretz ha’oph (a winged swarming thing)? Onkelos’ opinion is that the term shritzah (swarming) has an implication of movement. Thus he says of both sheretz and remes: richasha d’rachish (moving things that move). (This expression of Onkelos is found in Leviticus 11:44, where the Hebrew reads, hasheretz haromes, which Onkelos translated, richasha d’rachish. Thus it is obvious that Onkelos understood both words (sheretz and remes) as conveying a sense of movement.) He has explained it correctly. Shratzim are so called because of their constant movement. It is possible that it is a composite word: sheretz, shehu ratz (that which runs). Remes is so called because it creeps upon the earth and is never quiet or at rest. Know that every winged creature that has four legs is called sheretz ha’oph (a winged creeping (“Creeping,” according to Rashi, would be “swarming.”) thing) because it leans on its legs and moves like shratzim, and a winged creature which is not so is called oph kanaph (winged fowl) because its main method of movement is flying. The meaning of the verse, ‘Veshartzu’ in the earth and be fruitful, and multiply upon the earth (Genesis 8:17.) is thus: that they may walk (Translations which read “that ‘they may swarm’ in the earth” are thus according to Rashi’s interpretation. Ramban, as here explained, understands the sense of the verse to be: “‘that they may move about’ the earth.”) upon the entire earth, and be fruitful and multiply upon it. ‘Shirtzu’ in the earth and multiply therein (Genesis 9:7.) means “move about the entire earth and multiply thereon.” This is the reason for the repetition of the word ur’vu (and ye multiply) in the verse. (Quoted above: And you be ye fruitful and multiply, ‘shirtzu’ in the earth and multiply therein [9:7]. Thus the first expression and multiply establishes the commandment of procreation; the second refers to the duty of making the whole earth habitable for people.) This being so, we will explain the expression, which the waters ‘shartzu,’ (In Verse 21.) as meaning “which the waters have moved and brought forth.” Similarly, the expression, ‘Vesharatz’ the river with frogs (Exodus 7:28.) [means that the river moved and brought forth frogs]. Also, And the children of Israel were fruitful ‘vayishr’tzu,’ (Ibid., 1:7.) means that they were fruitful and they multiplied and moved about because of their multitude until the land was filled with them. Onkelos, however, interpreted the verse, ‘Shirtzu’ in the earth, (Genesis 9:7.) as having reference to propagation. He thus translated, “Propagate in the land,” since he understood the word shirtzu — a verb — as being borrowed from the noun shratzim (reptiles). [The verse, according to Onkelos, thus states:] “And you, be ye fruitful and multiply, as the prolific creatures in the earth, and multiply therein.” Similarly, And the children of Israel were fruitful ‘vayishr’tzu’ (Ibid., 1:7.) means they brought forth progeny abundantly as the prolific creatures.
AND LET FOWL FLY ABOVE THE EARTH. On this fifth day the command of creation was given to the waters, and on the sixth day it was given to the earth. If so, the expression, and let fowl fly above the earth, must be interpreted as being connected with [the beginning of the verse which has the following meaning]: “Let the waters swarm with swarms of living creatures and with fowl that will fly.” And the verse stating, And the Eternal G-d formed out of the ground every beast of the field, and every fowl of the air, (Genesis 2:19.) [which seems to indicate that the fowl were created from the ground, not from the water, must be understood] as if it said: “And the Eternal G-d formed out of the earth every beast of the field, and He also formed every fowl of the air out of the water.” There are many verses like this. So also is the opinion of Rabbi Eliezer the Great in his Chapters, (Beginning of Chapter 9.) where he says: “On the fifth day he caused all winged fowl to swarm from the waters.” However, in the Gemara (Chullin 27b.) the Sages differ on this point. Some, agreeing with the previously mentioned interpretation, say that all winged fowl were created from the waters, and some say that they were created from both — in their words, “they were created from the swamps.” If so, since the fowl sprang from the waters, and the swamps are at the bottom of the ocean, this is why the command concerning their creation took place on the fifth day. Similarly He said, Let the waters swarm with swarms of living creatures, since both the body and soul of fish come from the waters by word of G-d Who brought upon them a spirit from the elements, unlike man, in whom He separated the body from his soul, as it is said, And the Eternal G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life. (Genesis 2:7.) On the third day of creation when the plants came into being, He mentioned nothing at all concerning a soul because the power of growth which resides in plants is not a “soul;” only in moving beings is it a “soul.” And in the opinion of the Greeks, who say that just as in moving beings the power of growth is only through the soul, so also in the case of plants is the power of growth through a soul. The difference between them will be that the one [the moving being] is a nefesh chayah (a living soul), (In Verse 20: Let the waters swarm with swarms of ‘nefesh chayah’ (a living soul). Same in Verse 24, in the creation of beasts, etc.) that is, a soul in which there is life, for there is a soul which has no life and that is the soul of plants. Our Rabbis have mentioned “desire” in connection with date trees. (Bereshith Rabbah 44:1.) Perhaps this is a force in growth, but it cannot be called “a soul.”
AND HE BREATHED INTO HIS NOSTRILS THE BREATH OF LIFE. This alludes to the superiority of the soul, its foundation and secret, since it mentions in connection with it the full Divine Name. (And the ‘Eternal G-d’ formed… and He breathed into his nostrils….) And the verse says that He breathed into his nostrils the breath of life in order to inform us that the soul did not come to man from the elements, as He intimated concerning the soul of moving things, nor was it an evolvement from the Separate Intelligences. (Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.)) Rather, it was the spirit of the Great G-d: out of his mouth cometh knowledge and discernment. (Proverbs 2:6.) For he who breathes into the nostrils of another person gives into him something from his own soul. (Similarly, since G-d breathed into man’s nostrils, it follows that the soul in man is of Divine essence.) It is this which Scripture says, And the breath of the Almighty giveth them understanding, (Job 32:8.) since the soul is from the foundation of binah (understanding) by way of truth and faith. (Truth and faith here signify Cabalistic concepts. See my Hebrew commentary, p. 33.) This corresponds to the saying of the Rabbis in the Sifre: (Numbers, beginning of Seder Matoth.) “Vows are like swearing ‘by the life of the King:’ oaths are like swearing ‘by the King Himself.’ Although there is no proof for it in Scripture, there is an allusion to it: By the living G-d, and by the life of your soul.” (II Kings 4:30. Here in the verse where an oath is being expressed, it says, by the living G-d. It does not say “by the life of G-d,” which would indicate that His life is independent of Him; rather it says, by the living G-d, thus indicating that life is His very essence. (The correctness of this translation is indicated by the patach under the word chai, which is not in the construct state, and therefore means “the living G-d.”) See my Hebrew commentary, p. 33, for further elucidation of this point. Thus there is an allusion here to the teaching of the Sifre that “an oath is like swearing ‘by the King Himself,’” since in this verse quoted, where an oath is being given, it says, by the living G-d. This is an oath “by the King Himself.” In the case of a person, however, it says “by the life of your soul,” thus indicating that in a human being his life and his soul are two independent things. This explains the tzere under the word chei, which indicates a construct state combining two independent nouns. Thus there is an allusion to “Vows are like swearing ‘by the life of the King.’” See also Note 293.) And in the Midrash of Rabbi Nechunya ben Hakanah we find: (Sefer Habahir, 57. See above, Note 42.) “What is the meaning of the word vayinafash (and He rested)? (Exodus 31:17.) It teaches us that the day of the Sabbath preserves all souls, for it is vayinafash” [i.e., from the word nefesh, soul]. It is from here that you will understand the expression, speaking the oath of G-d. (Ecclesiastes 8:2. This denotes that an oath is like swearing “by G-d Himself.” See Note 290 above.) The person learned in the mysteries of the Torah will understand. Know that those who engage in research have differed concerning man. Some say that man has three souls. One is the soul of growth, like that in a plant; or you may call this “the force of growth.” Then there is also a soul of movement in him, which Scripture mentioned concerning fish, animals, and everything that creeps upon the earth. The third is the rational soul. And there are some philosophers who say that this soul in man which comes from the Most High comprises these three forces while the soul is but one. (The division of opinion among the philosophers as to the nature of the soul is clearly marked in Jewish philosophy. Ibn Ezra (Ecclesiastes 3:7) writes at length to prove that the soul in man consists of three parts. He quotes Saadia Gaon to be of the same opinion. The poet-philosopher Solomon ibn Gabirol (M’kor Chayim 5:20) also held this theory. Rambam, however, in his Sh’monah P’rakim, Chapter 1, holds that man’s soul is but one.) This verse in its plain meaning so indicates for it states that G-d formed man of the dust of the ground, but he lay there lifeless like a dumb stone, and the Holy One, blessed be He, breathed into his nostrils the breath of life, and then man became a living soul, able to move about by virtue of this soul, just like the animals and the fish, concerning which He said: ‘Let the waters swarm with swarms of living creatures,’ (Above, 1:20.) and ‘Let the earth bring forth the living creature.’ (Ibid., Verse 24.) This is the meaning of the expression here, ‘lenefesh chayah’ (into a living soul) man was made, meaning man turned into a soul in which there is life, after having been as a potsherd with the potsherds of the earth. (Isaiah 45:9.) For the letter lamed in the word lenefesh indicates the opposite, [namely, that from being a potsherd he became a living soul]. And so it is in the verses, And the water shall turn ‘ledam’ (into blood) upon the dry land; (Exodus 4:9.) And it turned ‘lenachash’ (into a snake); (Ibid., Verse 3.) And He made the sea ‘lecharavah’ (into dry land). (Ibid., 14:21.) Onkelos, however, said: “And it became a speaking soul in man.” From this it would appear that his opinion coincides with those who say that man has various souls and that this rational soul which G-d breathed into his nostrils became a speaking soul. It appears to me that this also is the opinion of our Rabbis, as we may deduce from what they said: (Sanhedrin 65b.) “Rava created a man. He sent him to Rabbi Zeira who spoke to him but he did not answer. Said Rabbi Zeira to him: ‘You are created by one of the colleagues; return to your dust.’” (This story indicates that man has various souls, since Rava was able to bestow the soul of movement upon the man he created, but he could not give him the soul of speech.) And in Midrash Vayikra Rabbah we find written: (32:2.) “Said Rabbi Avin: When a man sleeps, the body tells the neshamah (the moving spirit), and the neshamah tells the nefesh (the rational soul), and the nefesh tells the angel.” (The Midrash there concludes that each soul in man communicates to the other its sense of agreement that G-d’s judgment is just. At the same time it is obvious from this Midrash that the Rabbis are of the opinion that there are various souls in man.) So also the verse, He gathers unto Himself his spirit and his breath, (Job 34:14.) indicates, according to its plain meaning, that his spirit and breath are two distinct things. That being so, the verse, And the Eternal G-d formed man, states the formation of movement, that man was formed into a creature capable of movement since “formation” denotes life and perception by virtue of which he is a man and not a kneaded mass of dust, just as it is said, And the Eternal G-d formed out of the ground every beast of the field, and He brought them unto the man. (Further, Verse 19.) And after He formed him with the power of perception, He breathed into his nostrils a living soul from the Most High, this soul being in addition to the formation mentioned, and the whole man became a living soul since by virtue of this soul he understands and speaks and does all his deeds and all other souls and their powers in man are subject to it. The letter lamed in the word lenefesh is thus the lamed indicating possession, just as in the following verses: My lord, O king, ‘lecha ani’ (I am thine), and all that I have; (I Kings 20:4.) ‘lakoneh’ (to him that bought) it, throughout his generations; (Leviticus 25:30.,) ‘lecha ani’ (I am thine), save me. (Psalms 119:94.) Or, it may be that the verse is stating that man wholly became a living soul and was transformed into another man, as all His formations were, from now on, directed towards this soul.
וייצר AND GOD FORMED — Here the letter yod is written twice to intimate that there were two formations — a formation of man for this world, and a formation of man for resurrection; in the case of animals, however, which will not stand after death for judgment before God the word referring to their formation— ויצר —(Genesis 2:19) is not written with two yods (Midrash Tanchuma, Tazria 1).
ועוף יעופף על הארץ, “and the birds flying above the earth.” Seeing that the creatures whose habitat was the water were created on the fifth day, the Torah had to spell out that not only the fish, etc., were created on that day but also the birds, although they do not inhabit the water but fly about above the earth or the water. As to the verse (Genesis 2,19) which details that G’d fashioned the beasts of the field on the 6th day as well as the verse ויצר אלוקים מן האדמה את כל חית השדה ואת כל עוף השמים, which at first glance sounds contradictory, for either G’d created the birds on the fifth day and as originating in water, or He created them on the sixth day, and they originated on the dry land, on אדמה, is explained by our sages in חולין to mean that the birds were made out of material which had accumulated in muddy puddles.
“The Lord God formed man” [2:7]. God created man from the earth and therefore the Holy One wrote two yud’s at the creation of man, in the word va-yitsar. (The word ve-yitsar, formed, is normally written with one yud. In this verse it is written with two yud’s, which is anomalous and the reason for the commentary.) This is because the person has the evil inclination and the good inclination, two types of creature. However, with regard to the animals, va-yitsar is written with one yud (Genesis, 2:19.) because they only have an evil inclination and no good inclination. (Genesis Rabbah, 14.4.)
“Whatever the man called each living creature, that would be its name” [2:19]. The Holy One let all the creatures come before Adam that he should give them names, so that the domestic and wild animals should have names. Adam was very smart and gave each one a name according to its intelligence, nature or habits. He saw that the donkey is the greatest fool and has no intelligence. Therefore, he called him by the name hamor. This means, he is nothing but a piece of clay, like a clay golem. (This is a play on words, hamor (donkey) and homer (clay/earth).) The horse is very lively, so he gave him the name sus, which means lively and happy. (Similarly, sus (horse) and sas/sasson (joy/happiness).) He saw that the eagle sheds the feathers of its body every ten years. Therefore, he called it nesher which means sheds his feathers. (Nesher (eagle) and nashar (shed/slough off).) When it becomes one hundred years old, it flies very high, almost to the heaven, where the fire is very great and as a result of this great fire it falls into the great sea and dies there. (Bahya, Genesis, 2:19.) Then the Holy One said to Adam, and what should I be called? Adam said: your name should be Lord. This is because you are the Lord of the whole world. Regarding this the verse says, “I am the Lord, that is my name” [Isaiah, 42:8]. That is to say, God says, my name Lord is ancient; Adam gave me the name. (Genesis Rabbah, 17.4.)
[9] There are two species of this helper: the one has its sphere in the passions, the other in sense-perception. At present He will produce the former only, for he says, “And God moulded moreover out of the earth all the wild beasts of the field, and all the birds of the heaven, and led them to Adam, to see what he would call them: and whatever Adam called a living soul, this was its name” (Gen. 2:19). You see who are our helpers, the wild beasts, the soul’s passions: for after saying, “Let us make a helper corresponding to him,” he adds the words, “He moulded the wild beasts,” implying that the wild beasts are our helpers. These are not properly called our helpers,
§§ 16, 18. Having in 16 prepared the way for his interpretation of Gen. 2:19 by observing that τί = διὰ τί, “why,” Philo goes on to make καλεῖν = “invite,” “welcome,” to treat ψυχὴν ζῶσαν as predicative, putting ὡς before it in his paraphrase, practically to ignore αὐτό as an otiose accusative, πᾶν ὃ ἐὰν being the sufficient object of ἐκάλεσεν. The verse for him has to do, not with assigning names, but with proclaiming affinities. To welcome pleasure, desire, or cowardice as living souls is to proclaim affinity with them, and so to share their title or name.
The word “help” or “helper” suggests to him the created, later-born helpers given to the earthy man. These “wild beasts” are the senses and passions, such as desire, fear, anger, given to Mind (Gen. 2:19)—our helpers, but often our foes. (5 ff.)
The word “moreover” (in the Greek version of Gen. 2:19) is taken by Philo to mean a second creation of senses and passions; and this further creation is accounted for by the observation that evils are numerous, and by the suggestion that Gen. 1:24 refers to genera, and Gen. 2:19 to species, a suggestion in support of which evidence is adduced. (11 f.)
[148] Quite excellently does Moses ascribe the bestowal of names also to the first man (Gen. 2:19): for this is the business of wisdom and royalty, and the first man was wise with a wisdom learned from and taught by Wisdom’s own lips, for he was made by divine hands; he was, moreover, a king, and it befits a ruler to bestow titles on his several subordinates. And we may guess that the sovereignty with which that first man was invested was a most lofty one, seeing that God had fashioned him with the utmost care and deemed him worthy of the second place, making him His own viceroy and lord of all others. For men born many generations later, when, owing to the lapse of ages, the race had lost its vigour, are none the less still masters of the creatures that are without reason, keeping safe a torch (as it were) of sovereignty and dominion passed down from the first man.
[63] Letters, whether vowels or consonants and the parts of speech in general, are not the gifts of God’s grace, seeing that when He created the plants and animals He summoned them to man as their ruler, set apart by Him from them all in virtue of his knowledge, that he might give each kind their distinguishing names. “Everything,” he says, “which Adam called them, that was their name” (Gen. 2:19).
Why, when God had already said, "Let us make a help for man," he creates beasts and cattle? (Genesis 2:19).
Why, when God had already said, "Let us make a help for man," he creates beasts and cattle? (Genesis 2:19). Perhaps some gluttons and insatiably greedy persons may say that God did this because beasts and flying things were, as it were, necessary food for man, and his meetest helper; for that the eating of meat assists the belly so as to conduce to the health and vigour of the body. But I should think that by reason of the evil implanted in them by nature animals of all kinds, whether terrestrial or flying in the air, were in this age hostile to and contrary to man; but that in the case of the first man, as one adorned with every imaginable virtue, they were, as it were, allies, and a reinforcement in war, and familiar friends, as being tame and domestic by nature, and this was the sole principle of their familiarity with man, for this it was fit that servants should dwell with their lord.
Why the creation of animals and flying creatures is mentioned a second time, when the account of their creation had already been given in the history of the six days? (Genesis 2:19).
Why the creation of animals and flying creatures is mentioned a second time, when the account of their creation had already been given in the history of the six days? (Genesis 2:19). Perhaps those things which were created in the six days were incorporeal angels, indicated under these symbolical expressions, being the appearances of terrestrial and flying animals, but now they were produced in reality, being the copies of what had been created before, images perceptible by the outward senses of invisible models.
Why does Moses say, "He brought the animals to Adam, that he might see what he would call them," when God can never entertain a doubt? (Genesis 2:19).
Why does Moses say, "He brought the animals to Adam, that he might see what he would call them," when God can never entertain a doubt? (Genesis 2:19). It is in truth inconsistent with the nature of God to doubt; therefore it does not appear that he was in doubt on this occasion, but that since he had given intellect to man as being the first man born out of the earth and endowed with a great desire for virtue, by which he was made thoroughly wise as if he had been endowed with wisdom by nature, so as to consider all things like the proper Ruler and Lord of all, God now caused him to be influenced to display the proper performance of his task, and saw what was really the most excellent point of his mind. Besides this, by this statement he evidently indicates the perfect freewill existing in us, refuting those who affirm that everything exists by a certain necessity. Or else because it belonged to man to employ the animals, therefore he also gave him authority to give them names.
What is the meaning of the expression, "And whatever he called each living thing, that was the name thereof?" (Genesis 2:19).
What is the meaning of the expression, "And whatever he called each living thing, that was the name thereof?" (Genesis 2:19). We must consider that Adam gave names not only to all living creatures, but also to plants, and to everything else which is inanimate, beginning with the more excellent class; for the living creature is superior to that which has not life. Therefore the scripture considers the mention of the better part sufficient, indicating by this mention to all who are not utterly devoid of sense, that he in fact gave names to everything, since it was easy to fix names to things without life, which were never likely to change their place, and which had no passions of the soul to exercise, but the giving of proper appellations to living creatures was a more difficult task on account of the motions of their bodies and the various impulses of their souls, in accordance with the imagination and the variety of the outward senses, and the different agitations of the mind from which the effects of their works proceed. Therefore the mind could give names to the more difficult classes of living creatures. And on this account it was a very proper expression to employ, that he gave them names as being easy to name, because they were near.
Why did God bring every animal to man, that he might give them their names? (Genesis 2:19).
Why did God bring every animal to man, that he might give them their names? (Genesis 2:19). He has here explained a great source of perplexity to the students of philosophy, admonishing them that names proceed from having been given, and not from nature; for a natural nomenclature is with peculiar fitness assigned to each creature when a man of wisdom and pre-eminent knowledge appears; and, in fact, the office of assigning the names to animals is one which particularly belongs to the mind of the wise man alone, and indeed to the first man born out of the earth, since it was fitting that the first of the human race, and the sovereign of all the animals born out of the earth, should have the dignity assigned to him. For inasmuch as he was the first person to see the animals, and as he was the first person who deserved to govern them all as their chief, so also it was fitting that he should be their first namer and the inventor of their names, since it would have been inconsistent and mad to leave them without any names, or to allow them to receive names from any one born at a later period, which would have been an insult to and a derogation from the honour and glory due to the first born. But we may also adopt this idea, that the giving of names to the different animals was so easily arranged that the very moment that Adam gave the name the animal itself also heard it; being influenced by the name thus given to it as by a familiar indication closely connected with it.
The Gemara relates an excerpt of an exchange between a Roman government official and Rabban Yoḥanan ben Zakkai. And furthermore, the official asked Rabban Yoḥanan ben Zakkai: One verse states: “And God said: Let the waters swarm with swarms of living creeping animals, and birds will fly” (Genesis 1:20); apparently birds were created from the water. And it is written: “And from the ground the Lord God formed every beast of the field, and every bird of the air and brought them unto the man to see what he would call them” (Genesis 2:19); apparently birds were created from the land.
And some say that Rabban Yoḥanan ben Zakkai spoke to that officer with a different formulation, i.e., he said to him that the birds were created from the water. And he stated the first formulation, that the birds were created from the mud, to his students, because it is written: “And from the ground the Lord God formed every beast of the field, and every bird of the air” (Genesis 2:19). According to this explanation, the birds are mentioned there not only because Adam called them names, but also because they too were created from the ground.
This is the statement of Rabbi Meir. The Gemara elsewhere (Nidda 22b) explains that Rabbi Meir derives his opinion from the fact that the term “formation” is used to describe both the formation of man: “Then the Lord God formed man” (Genesis 2:7), and the formation of animals and birds: “The Lord God formed every animal [ḥayya] of the field, and every bird of the air” (Genesis 2:19). Furthermore, he holds that the term “ḥayya” is referring to both domesticated and undomesticated animals, and concludes that a woman observes these periods of purity and impurity if the fetus has the form of any of these types of animals.
Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans (In the Babli, 22b, this is attributed to Rav Jehudah in the name of Samuel.) . “The Eternal God shaped man as dust from the earth. (Gen. 2:7.) ” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky (Gen. 2:19. The masoretic text is slightly different from the text quoted.) ”? But is it not written “for behold the Shaper of mountains and Creator of wind (Am. 4: 13. The same question is asked in the Babli, 23a.) ”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do (In the Babli, 23a, Rabba bar bar Ḥana in the name of R. Joḥanan gives the explanation attributed here to R. Yasa.) . Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect (Mishnah Bekhorot 6:8. A firstling whose eyes look human is not acceptable as sacrifice.) ? Rebbi Yose said, did we not state, look forward; did we not state, walk (R. Joḥanan only spoke about functions, not about looks. (But human eyes are forward looking as eyes of predators; the eyes of kosher animals are sideways looking eyes of prey. In the Babli, 23a, Abbai restricts the rule of R. Meïr about birds to owls who have forward-looking quasi-human eyes.)) ? What about it (Which features make animal eyes a bodily defect by being like human eyes?) ? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.
Rav Yehuda says that Shmuel says: What is the reason for the opinion of Rabbi Meir, that a woman who discharges a fetus in the form of an animal has the same status as one who discharges a fetus with human form or gives birth to a human? It is since the Torah uses a similar formulation in the two cases, as a term of formation is stated with regard to the creation of these types of animals, in the verse: “And out of the ground the Lord God formed every animal of the field, and every fowl of the air” (Genesis 2:19), just as it is stated with regard to the creation of man: “And the Lord God formed man” (Genesis 2:7).
The Gemara asks: What is the reason that the term “and…formed” that appears with regard to animals is considered free? If we say it is due to the fact that it is written: “And God made the animals of the earth after its kind, and the cattle after their kind, and everything that creeps on the ground after its kind” (Genesis 1:25), and it is similarly written: “And out of the ground the Lord God formed every animal of the field” (Genesis 2:19), and therefore this verse is superfluous, but with regard to the sea monster as well, the expression “and…created” is free, as it is written: “And God made…and everything that creeps on the ground after its kind” (Genesis 1:25), and it is also written: “And God created the great sea monsters.” Consequently, the term “and…created” is also free on both sides of the verbal analogy.
Adonoy Elohim formed from the ground, every beast of the field, and every bird of the heaven, and brought them to the man, to see what he would call them. Whatever the man called [each] living creature, that is its name.
And the Lord God created from the earth every beast of the field, and every fowl of the heavens, and brought them to Adam, to see by what name he would call it. And whatever Adam called the living animal, that was its name.
| וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃ | 20 | And the Human gave names to all the cattle and to the birds of the sky and to all the wild beasts; but no fitting counterpart for a human being was found. |
And the ability to instruct he instilled in his heart: And its Targum (Targum Yonatan on Exodus 35:34) is, "and to teach the crafts." And on, "And to design designs" (Exodus 35:32), the Targum is also, "And to teach the crafts." And to explain this, we need to preface [the Sages'] statement, may their memory be blessed, (Berakhot 55a:13), "Bezalel knew how to combine the letters with which the heavens and the earth were created." And there is a need to understand what requirement there is for him to know this, in order to build the tabernacle. However the matter is like this: It is known that the Holy One, blessed be He, looked into the Torah and created the world, and the verse assists [this understanding], "I was with Him as a confidant (oman)" (Proverbs 8:30) - do not read [it as], "confidant," but rather [as], "craftsman (uman)." See there (Zohar, Trumah 61:635). And it is known that the tabernacle was also a model of the design of the entire creation of the heavens and the earth. For everything was included in it in order to connect the higher beings and the lower beings, as it is found in the commentators. And in the Midrash: Everything that was stated in the act of creation was stated with the tabernacle. Such as, "And God completed (vayekhal), on the seventh day, His work that He had done" (Genesis 2:20); and it is also stated (Exodus 40:33), "and Moshe completed (vayekhal) the tabernacle, etc." See there. It comes out that for the building of the tabernacle, it is required to know how to combine the letters through which the heavens and the earth were created. And this is [the meaning of] that which the Sages, may their memory be blessed, said, "Betzalel knew, etc." And those were the letters of the Torah, through which the world was built. And it can be said that this is what it hints over here - "And the ability to instruct he instilled in his heart." Backwards, that is, in the heart he instilled Torah (instruction). And that is that which [the Targum Yonatan] translated, "and to teach the crafts." Meaning, that he would teach and study the Torah, which is the craft of the Holy One, blessed be He, with the combination of the letters through which the heavens and the earth were created. And through this, he was also able to design designs for the service and the crafts for the tabernacle. For it is all with one secret. So does it appear to me.
ולאדם לא מצא עזר, “but Adam had not found a suitable partner for himself;” why did G-d not create Chavah at the same time as He had created Adam? G-d had known that the time would come when her husband would blame her for his own sin. (3,12) This is why He delayed creating her until Adam had expressed a wish for her explicitly. (Compare Bereshit Rabbah 17,4) As soon as Adam had expressed his wish for a suitable partner, G-d put him to sleep and proceeded to fashion Chavah from him.
כנגדו, from raw material which matched that which had had been made of both in substance and in appearance. (See Targum Yerushalmi). This is why when the mammals had been paraded before him, the Torah had written that he had not found עזר כנגדו “a mate that would match him.” He had found numerous animals that could have served him as helpers for one purpose or another, but none that would have been suitable all round.
[TO ALL CATTLE.] Le-khol (to all) also governs two words, (See above, note 29. According to I.E. le-khol (to all), which is prefaced to cattle, also governs fowl.) for the meaning of our verse is: And the man gave names to all cattle, and to all the fowl of the air. (J.P.S. translates, And the man gave names to all cattle, and to the fowl of the air.) In that his men become few (Deut. 33:6) (It should be read as if written, In that his men not become few. In other words, the word ve-al in the first part of the verse also governs yehi (let).) and And I have not learned wisdom (Prov. 30:3) (The verse literally concludes, And I have knowledge of the Holy One. The not of the first part also applies to the second part. Thus the above should read: And I do not have knowledge of the Holy One. Thus not governs two words.) are similar. There are many other such instances.
[BUT FOR ADAM.] The meaning of but for Adam he did not find a help meet is that Adam did not find a helpmeet for himself. (J.P.S. translates, but for Adam there was not found a help meet. However, the literal reading of the verse is: but for Adam he did not find a help meet. The question is, to whom does “he” refer? I.E. suggests it refers to Adam, not God. I.E. points out that the Bible occasionally uses a proper noun in instances where a reflexive pronoun is expected. Cf. David Kimchi’s commentary on this verse.) This is the way of the Hebrew language. Thus we find Samuel saying, And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel (I Sam. 12:11). (Rather than saying “and me,” Samuel says, “and Samuel.” Here, too, rather than saying “but for himself he did not find a help meet” the Bible says, but for Adam.) It appears farfetched to me that he did not find a help meet refers to God. Scripture says here that the fowl were created out of the ground. (See verse 19.) However, it states above that they were created out of the water. (Gen. 1:20.) This is so because the fowl were created out of both earth and water.
ולאדם לא מצא עזר "And Adam found no helper" 3. different places teach us: And to Adam, he said that you have listened to your wife's voice (Gen. 3:17). And to the man who did not labor, his portion will be reduced (Ecc. 2:21), and to the man, he had no helper, and God did a favor with him and created the woman as a helper, and he sinned by her, and that's it. And to the man, he said, Because you have heard that you have sinned by the helper, therefore, and to the man who did not labor in it, his portion will be given to him for which the penalty of death will be given*. [*Look: Jerusalem Talmud Sanhedrin 10:1:12]
ויקרא האדם...ולאדם לא מצא עזר כנגדו, he saw all these creatures parading before him as males partnered by a female, whereas there was no such partner available for him. We find a similar construction in Exodus 24,1 of the Torah writing ואל משה אמר עלה אל ה', or in Genesis 4,23 נשי למך or in Samuel I 12,11 ואת יפתח ואת שמואל. According to Tur, quoting Rabbi Joseph Kimchi, our author’s father, what gave rise to our author supplying other examples of such a strange syntax is the fact that Adam is portrayed as if viewing himself from the outside, as a third party. The names Adam gave the animals were all in Hebrew, seeing that this is the language he spoke. This is also the language in which G’d addressed him. G’d had called him אדם since he was a product of אדמה. Similarly, Adam called his wife חוה, to reflect the fact that she was the mother of the human race, i.e. אם כל חי. Chavah in turn called her son קין, describing him as an acquisition קנין of an איש, a man, paralleling G’d Who up until then had been the Only One who had acquired an איש, meaning her own husband Adam. (Genesis 4,1). Similarly, when Lemech named his son נח, he mentioned that the name symbolised the hope that his son would provide comfort for man, זה ינחמנו, (Genesis 5,29). The way these names reflect words in the Hebrew language closely related to such names, all prove that Hebrew was the language spoken at that time. The fact that we do not know the meaning of all the other names mentioned in the Torah for people of that era only proves our ignorance, knowing neither enough Hebrew nor being endowed with the level of wisdom possessed by our forefathers. We will have to await the end of our exile to once again qualify for the command of Hebrew at the disposal of our ancestors.
BUT FOR ADAM THERE WAS NOT FOUND A HELP MEET FOR HIM. Rashi comments: “When He brought them, He brought them before him as male and female. Thereupon Adam said, ‘All of them have a mate, and I have no mate!’ Immediately, the Eternal G-d caused a deep sleep to fall upon him.” Rashi explained it well for by Scripture’s bringing the verses concerning “the calling of names” into the matter of “the help” that G-d gave Adam, it proves that this interpretation mentioned above is correct. “The calling of names,” in the opinion of the commentators, (Rashi and R’dak.) is to be understood in its plain sense, namely, that everyone should have a name for himself so that they be known and recognized in their progeny by the names Adam would call them, names which would be valid forever. Now when the Holy One, blessed be He, wanted to make “the help” for Adam He brought all species before him since He had to bring them before him in pairs so that he should also give a name to the females of the species; for in some [species, both male and female] are called by one name, and in others they differ, such as bull and cow, tayish (he-goat) and eiz (she-goat), sheep and ewe, and others. When Adam saw them mating with each other, he had a desire for them, but as he found among them no help for himself, he was saddened and fell asleep. G-d then caused a deep sleep to fall upon him so that he should not feel the removal of a rib from his body. In my opinion, however, “the calling of the names” is identical with “the help” [as I explained in the above verse], and the purport thereof is as follows: the Holy One, blessed be He, brought before Adam all the beasts of the field and all the fowl of the heavens, and he, recognizing their nature, called them names, that is, names appropriate to them. By the names it was made clear who is fit to be the help for another, meaning, fit to procreate with one another. Even if we are to believe that names are merely a matter of consensus and not of nature, [i.e., that they do not reflect the essence of the object bearing the name], we can say that “the calling of the names” means the division of the species as — male and female — they passed before Adam and he contemplated their nature as to which of them would be a help to each other in procreation so that they should beget offspring. Thus he called the large creatures by one name and the beasts by another so they would not beget offspring from one another, and so on for all species. And among them all he did not find a natural help for himself so that it could be called by his name for “the calling of the names” signifies the division of the species and the separation of their powers from each other, as I have explained above. Now it does not mean that it was in Adam’s power to find a help for himself among them since they were all created with natures [different from that of man]. But it means that if Adam was to find satisfaction with one of the species and he would choose it for his help, the Holy One, blessed be He, would adapt its nature to him, as He did with the rib, and He would not have found it necessary to build “a new structure.” (“A new structure” is a reference to the explanation of the Rabbis: “Vayiven (And He built… the rib) — this teaches us that He built Eve after the fashion of a store-house.” (Eruvin 18a.)) This is the meaning of the verse, And whatsoever the man would call every living creature, that was its name; (Verse 19.) that is to say, that was to be its name, for the Holy One, blessed be He, would so preserve it along the lines which I have explained. In my opinion it is correct to say that it was His will, blessed be He, not to take Adam’s rib from him to make him a wife until he himself would know that among the created beings there is no help suitable for him and until he would crave to have a help suitable for him like her. This was why it was necessary to take one of his ribs from him. This is the meaning of the verse, But for Adam there was not found a help meet for him; that is to say, but for the name Adam (man), he found no help suited to be opposite him and to be called by his name so that he should beget children from that “help”. We need not resort here, therefore, to the words of the commentators (Ibn Ezra and R’dak.) who say that the name “Adam” comes here in place of the reflexive pronoun [“himself.” The verse would thus read: “But for himself] he found no help meet for him,” just as, Ye wives of Lemech, (Genesis 4:23.) [which should read, “my wives”]; And Jephthah, and Samuel, (I Samuel 12:11. The words were spoken by Samuel.) [which should read, “and Jephthah and myself”]. This is the meaning of Adam’s saying: This is now bone of my bones; (Further Verse 23.) that is to say, “This time I have found a help for me which I did not find till now among the other species, for she is bone of my bones, and flesh of my flesh, (Further Verse 23.) and is fit to be actually called by my name for we shall propagate together.” In the word zoth (this, this time) there is a secret; it will be made known from our words in the section Vezoth habracha, (See Ramban, Deuteronomy 33:1, in the commentary beginning, “the man of G-d.”) if my Rock will bless me, enabling me reach thereto. This is why Adam repeats, because ‘zoth’ (this) was taken out of man. (Further Verse 23.) [Delve into it] and understand.
ולאדם לא מצא עזר… ויפל ה' אלהים תרדמה FOR THE MAN HE HAD NOT FOUND A HELP MEET FOR HIM … AND THE ETERNAL GOD CAUSED AN OVERPOWERING SLEEP TO FALL — When He brought them, He brought them before him male and female of each and every kind. Thereupon he said: all these have a mate, but I have no mate! Immediately He caused to fall [an overpowering sleep upon him] (Genesis Rabbah 17:4).
Der Mensch prüfte also alle lebenden Geschöpfe in ihrer Eigentümlichkeit und wies einem jeden darnach seinen geistigen Ort an. Er prüfte so die ihm am nächsten Stehenden (בהמ), die seinem Wesen am fernsten Stehenden (חיה), die sich ihm am wenigsten Anschmiegenden (עוף), und die in der Mitte Stehenden (חיה), aber für einen "Adam", (es heißt nicht ולאדם), für einen gottebenbildlichen Statthalter Gottes auf Erden, fand er nichts, das ihm parallel sei, mit ihm seine große Obliegenheit teilen könne.
The man called names for every animal, and for the birds of the heavens and for the beasts of the field; but after all the animals passed before him to receive their names, it became apparent that for Adam, he did not find a helper to be alongside him; there was no other human being. In a world without nomenclature, each entity was completely unique and uncategorized. The ability to categorize similar creatures into groups and species and apply names to them is contingent on the cognitive abilities of association. Before he began to use these faculties, it is possible that Adam was unaware that he was alone. He lived in a world without classification and considered himself to be just another one of a myriad of creatures. Once Adam began to categorize the types of vegetation and male and female animals, he became acutely aware of his aloneness, as he realized that none of the individual creatures he encountered was suitable for him.
ולאדם לא מצא עזר כנגדו, ”and for Adam he had not found a suitable helpmate.” Rabbi Joseph Kimchi views Adam as the subject in this verse, i.e. Adam had been unable to find a suitable helpmate for himself. This was because the Lord had not presented him with such a choice, had not introduced a candidate to him. G’d knew that none of the existing creatures would be a suitable helpmate for Adam. The word ולאדם is therefore to be understood as a metaphor, a pronoun, the line meaning: “and for himself, personally, He had not found a suitable helpmate.” We find a similar construction in Genesis 4,23 when Lemech addresses his wives Adah and Tzilah, saying: שמען קולי נשי למך וגו' “listen to what I have to say, oh wives of Lemech.” [who else had he been speaking to that he had to insert his own name? Ed.] Nachmanides explains the words וכל אשר יקרא לו נפש חיה הוא שמו, as applying to the subject of a suitable helpmate for himself. Rashi had already stated that the verse is truncated, and the correct sequence should have been וכל נפש חיה אשר יקרא לו האדם הוא שמו, “and whatever name Adam bestowed on any of the living creatures became its permanent name.” Seeing that Adam himself had been described at the very beginning of his existence as נפש חיה, Adam in his quest for a mate, proceeded to screen all the other creatures known as נפש חיה. As soon as he had bestowed the title נפש חיה on any of them, a title which remained permanent, he hoped that such an animal would qualify as his own helpmate, only to find himself disappointed again and again. Also, in recognizing the distinct characteristics of the animals he classified them into groups such as בהמה גסה and בהמה דקה, large cattle and small cattle. The word עזר is used in a wider sense, including the ability to mate with one another and produce offspring. The common denominator of small cattle, such as sheep and goats, is that they are able to mate with one another and produce offspring, whereas the common denominator of large cattle is that they cannot mate with one another successfully. Clearly, it had not been within the power of Adam to change the natural characteristics of any of these animals which had been created with their specific tendencies. However, if Adam had found among any of the beasts any that appealed to him in an extraordinary manner, he would have prayed to G’d to adapt the characteristics of such an animal so that it would be suitable as his mate. However, in the event, he found none that even remotely interested him in this regard. We do find that G’d reassigned the functions and appearance of one of Adam’s “ribs” in order to provide him with a more suitable mate. The meaning of the words הוא שמו, is that G’d agreed with the name, i.e. characterization Adam had given to each animal, and He henceforth referred to such creature by the name Adam had given them. The truth is that G’d had not wanted to remove a “rib” from Adam until the latter had asked for an as yet non existent creature to become his helpmate, his partner. When, finally, he found such a partner after awakening from his sleep, he named this partner suitably, i.e. אישה as she represented the same components as איש, i.e. himself. Some commentators feel that the emphasis in this verse is on the words זאת הפעם, “(only) on this occasion.” Henceforth, woman as well as man would not be direct creations by their Creator, but they would be born by woman, similar to the procreative process common to all mammals. This is another aspect of the wordsאשר ברא אלוקים לעשות, in 2,3 at the end of the report about the creation. Up until then, G’d had practiced the art of בריאה, creation, in the literal sense. Henceforth new phenomena would only be reproductions of existing phenomena, hence לעשות, to complete, to ensure that what had been created originally would not be lost.
And how does the woman correspond to the man? Behold the Torah said as follows: And the man gave names to all the beasts and to the birds of the sky and all the wild animals of the field; but no helpmate corresponding to him was found for the man (Genesis 2:20). This teaches that no helpmate corresponding to him was found among the animals and the birds. For they are not like him.That is why the woman was necessary, for only she is equal to him.
[Sec. 18] 40. [The beginner] must also know that the emanation of Malkhut and Tiferet in union stems from the height of the degrees beginning from Ḥokhmah. This is the mystery of the dual face (I.e. a hermaphrodite. Cf. Eruvin 18a, Bereshit Rabbah 8:1.) in which they were created. However, within Ḥokhmah they constitute the vav prior to the daled in the order of the completion of the [spelling of] yod in the [divine] Name. (The word yod is spelled out with three letters: yod, vav, and daled.) They emanate and come in to Binah as daled before vav. In Binah, through Ḥesed, Malkhut is separated from Tiferet and Malkhut remains in Ḥokhmah-within-Binah. Tiferet emanates, and afterwards And the Lord built (banah), Binah, the rib, Malkhut, which he took from the man, Ḥokhmah, and brought it to the man, Tiferet (Gen. 2:22). And there was still not [a help meet for him] (Gen. 2:20)—this is the mystery of diminution. (The reference is to the diminution of the moon. Cf. Bereshit Rabbah 6:3. The moon is a symbol of the sefirah Malkhut.) However, Malkhut was below Tiferet, with both of them deriving sustenance from [the side of] Judgment from Gevurah and Binah. Similarly, Ḥesed [derived its sustenance] from Gedulah and Binah. Tiferet forced Malkhut to the side of Mercy, for he is “below” relative to Mercy. Then [Malkhut] criticized and said, “It is impossible,” since her intention was that Malkhut should work [in the sphere of] Judgment and Tiferet in Mercy, and that Tiferet would not force Malkhut to the side of Mercy. Then we say to her, “Go and diminish yourself.” Thus they subtracted from its light, and whereas previously she had been at the seventh rung, she descended to the tenth [rung] because of the diminution of her merit.
But up to that time, she was no help to him, as it is said, “but for Adam there was not found an help meet for him” {Gen. 2:20}. Adam, then, was the very last, for it was right that he should find the world complete when he made his appearance.
You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.)
“This is the statute of the Torah…” – Rabbi Yitzḥak began: “All this I attempted with wisdom; I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). It is written: “God granted wisdom to Solomon…[like the sand that is on the seashore]” (I Kings 5:9). What is “like the sand”? The Rabbis say: He granted him wisdom corresponding to that of all of Israel, as it is stated: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). Rabbi Levi said: Just as the sand is a barrier for the sea, (Thus, the sea is "contained" by the sand barrier.) so too, wisdom was contained within Solomon. The parable they say: You lack knowledge, what have you acquired; you acquired knowledge, what are you lacking? “A man with no constraint to his spirit is a breached city without a wall” (Proverbs 25:28). “Solomon’s wisdom exceeded the wisdom of all the people of the east” (I Kings 5:10) – what was the wisdom of the “people of the east”? They were knowledgeable and clever in divination by bird calls. Rabbi Shimon ben Gamliel said: Regarding three matters I praise the people of the east: They do not kiss on the mouth, but rather on the hand; they do not bite with their mouth, but they cut with a knife; and they seek counsel only in a spacious area, as one consults only in the field. “And all the wisdom of Egypt” (I Kings 5:10) – what was the “wisdom of Egypt”? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho. He said to him: Send me craftsmen, at their standard wages, as I seek to build the Temple. What did he do? He assembled all his astrologers. They looked and saw people who were destined to die that year, and sent them to him. When they came to Solomon, he saw by means of the Divine Spirit that they would die in that year. He gave them their shrouds and sent them to him. He sent to him: Did you not have shrouds with which to bury your dead? Here they are for you, they and their shrouds. “He became the wisest of all people [haadam]” (I Kings 5:11) – Adam the first man, what was his wisdom? You find that when the Holy One blessed be He sought to create Man, He consulted with the ministering angels. He said to them: “Let us make man in our image” (Genesis 1:26). They said before Him: “What is man that You remember him” (Psalms 8:5)? He said to them: ‘Man, whom I seek to create, his wisdom is greater than yours.’ What did He do? He assembled all the animals, beasts, and birds and passed them before them. He said to them: (To the angels.) ‘What are the names of these?’ They did not know. When He created Adam, he passed them before him. He said to him: ‘What are the names of these?’ He said: ‘This one it is fitting to call bull, this one lion, this one horse, this one donkey, this one camel, and this one eagle,’ as it is stated: “Adam called names” (Genesis 2:20). He said to him: ‘And you, what is your name?’ He said to him: ‘Adam.’ ‘Why?’ ‘It is because I was created from the earth [adama].’ The Holy One blessed be He said to him: ‘I, what is My name?’ He said to Him: ‘Lord.’ ‘Why?’ ‘It is because You are Lord over all the creations.’ That is what is written: “I am the Lord, it is My name” (Isaiah 42:8) – it is My name that Adam the first man called Me. It is My name that I stipulated between Me and Myself; it is My name that I stipulated between Me and My creations. “More than Eitan the Ezraḥite” (I Kings 5:11) – this is Abraham, as it is stated: “A contemplation by Eitan the Ezraḥite” (Psalms 89:1). (See Bava Batra 15a.) “Heiman” (I Kings 5:11) – this is Moses, as it is stated: “Not so My servant Moses; [in all My house he is faithful [ne’eman]]” (Numbers 12:7). “And Kalkol” (I Kings 5:11) – this is Joseph, as it is stated: “Joseph sustained [vaykhalkel]…” (Genesis 47:12). The Egyptians said: Did not this slave reign over us only due to his wisdom? What did they do? They brought seventy tablets and wrote on them seventy languages. They would cast them before him, and he would read each and every one in its language. Moreover, he could speak in the sacred tongue, which they did not have the ability to understand, as it is stated: “He established it as a precept for Joseph [bihosef] [when he went out over Egypt]; I learned a language I had not known” (Psalms 81:6). (The Holy One blessed be He added a heh to Joseph’s name, granting him the ability to understand languages that he had previously been unable to understand.) “Darda” (I Kings 5:11) – this is the generation [dor] of the wilderness, which had knowledge [de’a]. “Sons of Maḥol” (I Kings 5:11) – as the Holy One blessed be He pardoned [maḥal] them for the act of the calf. “He spoke three thousand parables; [and his songs [shiro] were one thousand and five]” (I Kings 5:12) – Rabbi Shmuel bar Naḥmani said: We reviewed all of the verses and found that Solomon prophesied only close to eight hundred verses. Rather, it teaches that in each and every verse that he said there were two or three interpretations, just as it says: “[A wise admonisher in a heedful ear is] a nose ring of gold and an adornment of fine gold” (Proverbs 25:12). (These are two parables for one scenario.) The Rabbis say: Three thousand parables for each and every verse, and one thousand and five songs for each parable. It is not written here, “his songs [shirav],” but rather, “its song [shiro]” – the song of the parable. “He spoke to the trees” (I Kings 5:13) – is it possible for a person to speak to trees? Rather, Solomon said: Why is a leper purified with the highest of the high and the lowest of the low, the cedar and the hyssop? (Leviticus 14:1–7.) It is because he exalted himself like the cedar that he was afflicted with leprosy. Once he humbled himself like the hyssop, he was healed by the hyssop. “He spoke to the animals and to the birds” (I Kings 5:13) – is it possible for a person to speak to animals and birds? Rather, he said: Why is an animal permitted with two signs and the bird with one sign? (When an animal is slaughtered both the trachea and esophagus must be cut, but when a bird is slaughtered it is sufficient to cut one of them.) It is because the animal was created from dry land. But the bird, one verse says from the earth, as it is written: “The Lord God formed from the ground every beast of the field and every bird of the heavens” (Genesis 2:19). And one verse says: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20). Bar Kappara says: They were created from the mud in the sea. Rabbi Avin said in the name of Rabbi Shmuel: Nevertheless, the legs of the rooster are like the scales of the fish. “And to crawling creatures” (I Kings 5:13) – is it possible for a person to speak to crawling creatures? Rather, Solomon said: Why is it that the eight creeping animals that are written in the Torah, one who traps them or wounds them incurs liability, (On Shabbat.) but the other creeping animals, he is exempt? It is because they have hides. “And to the fish” (I Kings 5:13) – is it possible to say this? Rather, why do animals, beasts, and birds require ritual slaughter, but fish do not require ritual slaughter? It is, rather, from this verse: “Will flocks and cattle be slaughtered for them…[if all the fish of the sea will be gathered for them]” (Numbers 11:22). Yaakov of Kefar Niboraya issued a ruling in Tyre regarding fish, that they require ritual slaughter. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you issue this ruling?’ He said to him ‘from here: “Let the water swarm with swarms of living creatures, and let birds fly [above the earth]” (Genesis 1:20) – just as the bird requires ritual slaughter, so too, fish require ritual slaughter.’ He said to them: ‘Recline him and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where?’ He said to him: ‘From here: “Will flocks and cattle be slaughtered for them…if all the fish of the sea will be gathered for them” (Numbers 11:22) – these require ritual slaughter and these require gathering.’ He [Yaakov of Kefar Niboraya] said: ‘Strike your striking, as it is favorable for absorbing.’ (Absorbing lessons for the future.) Yaakov of Kefar Niboraya issued a ruling in Tyre regarding an Israelite man who consorted with a gentile woman and begot a son, that the son is circumcised on Shabbat. Rabbi Ḥagai heard, and sent and summoned him. He said to him: ‘From where did you arrive at this?’ He said to him: ‘As it is written: “They verified their lineages by their families, by their patrilineal houses” (Numbers 1:18).’ (Since lineage is determined by the father, he claimed that if the father is Jewish, the son is Jewish.) He said to them: ‘Bend him over and flog him.’ He said to him: ‘Is a person who speaks matters of Torah flogged?’ He said to him: ‘You did not issue a proper ruling.’ He said to him: ‘From where do you prove it to me?’ He said to him; ‘If a member of the nations were to come to you and say: I wish to become a Jew provided that I can be circumcised on Shabbat day or on Yom Kippur, does one desecrate the Shabbat for him or not? Is it not so, that one desecrates the Shabbat only for the son of the daughter of an Israelite alone?’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is written: “Now, let us establish a covenant with our God to send away all the wives, and those born from them, according to the counsel of the Lord” (Ezra 10:3).’ He said to him: ‘Are you flogging me on the basis of Tradition?’ (The Prophets and the Writings. ) He said to him: ‘It is written: “Let it be done in accordance with the Torah”’ (Ezra 10:3). He said to him: ‘From what Torah?’ He said to him: ‘From what Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It is written: “You shall not marry them” (Deuteronomy 7:3). Why? “Because he will divert your son from following Me” (Deuteronomy 7:4). Your son who comes from an Israelite woman is called your son, but your son who comes from a Kushite woman is not called your son, but rather, her son.’ (See Yevamot 17a.) He said: ‘Strike your striking, as it is favorable for absorbing.’ Solomon said: Regarding all these I was able to comprehend, but the portion of the red heifer I investigated, I asked, and I searched; “I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23).
“The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19). “The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination, (He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination.) as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19). Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me. He then passed them [the animals] before him in pairs. He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future; (See Genesis 3:12.) therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
(Deut. 1:1:) THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Come and see. (Tanh., Deut. 1:2.) When the Holy One said to MOSES (in Exod. 3:10): I WILL SEND YOU UNTO PHARAOH, Moses said to him: You are doing me an injustice. (Gk.: bia.) (Exod. 4:10): I AM NOT A MAN OF WORDS. He said to him: Seventy languages are spoken in Pharaoh's palace. (Palterin. Gk.: praitorion; Lat. praetorium.) Thus if an embassy (Gk.: presbeuterion.) comes from another place, they may speak with them in their own language. When I go on your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying: Look at the agent of the one who created the world and all its languages! Does he not know how to listen and reply? See here, something is wrong! (Gk.: bia.) (Exod. 4:10:) I AM NOT A MAN OF WORDS. (Exod. 6:12:) {SEE} [FOR] I HAVE UNCIRCUMCISED LIPS (i.e., a speech impediment). The Holy One said to him: But look at the first Adam. Since no creature taught him, where did he know seventy languages? It is so stated: AND HE RECITED NAMES FOR THEM. (The citation is not found in Scripture. Cf. Gen. 2:20: AND ADAM RECITED NAMES FOR ALL CATTLE…., a reading which what follows assumes. The midrash is also assuming that the beasts already had names, which Adam merely recited.) "A name for every beast" is not written here but: NAMES (in the plural). [Who gave Adam a mouth that would recite names, a name for each and every in seventy languages?] The mouth that said (in Exod. 4:10): I AM NOT A MAN OF WORDS, said (in Deut. 1:1): THESE ARE THE WORDS. The prophet also cries out and says (in Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Why? (Ibid., cont.:) BECAUSE WATERS SHALL BREAK FORTH IN THE WILDERNESS AND STREAMS IN THE DESERT. It is therefore stated (in Deut. 1:1): THESE ARE THE WORDS.
(I Kings 5:11 [4:31]:) FOR HE WAS WISER THAN ANYONE (literally: WISER THAN ADAM). What was his wisdom? You find that, when the Holy One wanted to create the first Adam, he consulted with the ministering Angels. He said to them (in Gen. 1:26): LET US MAKE HUMANKIND (Adam) IN OUR IMAGE. They said to him (in Ps. 8:5[4]): WHAT IS A HUMAN THAT YOU ARE MINDFUL OF HIM, ? He said to them: [Since I want to create Adam in my world,] his wisdom [shall be] greater than yours. Immediately he made all cattle, wild beasts, and fowl pass before them. He said to them: What are the names of these ? They, however, did not know. When he had created the first Adam, he made them pass before him. He said to him: What are the names of these ? He said: It is fitting to call this one an ox, this one a lion, this one a horse, and so on for all of them. It is so stated (in Gen. 2:20): SO ADAM RECITED NAMES FOR ALL THE CATTLE. (The understanding of the midrash is that the creatures implicitly already possessed names.) … He said to him: You, what is your name? Adam said to him: Adam, because I was created out of the ground (adamah). The Holy One said to him: I, what is my name? He said to him: The LORD, because you are lord over all creatures, namely as written (in Is. 42:8): I AM YHWH (THE LORD) THAT IS MY NAME, which the first Adam gave me. (Above, Lev. 3:11.) [That is my name, the one which I have agreed to between me and the nations of the world.]
[Another interpretation (of Eccl. 8:1): WHO IS LIKE THE WISE PERSON? This is the first Adam, of whom it is written (in Ezek. 28:12): YOU WERE THE SEAL OF PERFECTION, FULL OF WISDOM. (Eccl. R. 8:1:2; PRK 4:4; PR 14:12.) (Eccl. 8:1, cont.:) AND WHO KNOWS THE INTERPRETATION OF A WORD? This is the one who interpreted the names for all the creatures, as stated (in Gen. 2:20): SO ADAM RECITED NAMES FOR ALL THE CATTLE…. (On the translation of this verse, see above, Numb. 6:12 and the note there.) (Eccl. 8:1, cont.:) A PERSON'S WISDOM LIGHTS UP HIS FACE. R. Levi said in the name of R. Simeon ben Menasya: The round of the first Adam's heel outshone the sphere of the sun, and you should not be surprised over this. By universal custom, when someone makes two salvers, (Gk.: diskaria.) one for himself and one for a steward, whose does he make more beautiful? Is it not his own? Similarly, the first Adam was created for his own use, and the sphere of the sun was for the use of mortals. Is it not all the more true that the round of the heel would outshine the sphere of the sun? And if his heel were like that, how much brighter was the countenance (Gk.: krystallos; Lat.: crystallum (“crystal”).) of his face.
[(Ps. 99:6): MOSES AND AARON WERE AMONG HIS PRIESTS, . R. Judan in the name of R. Jose b. R. Judah R. Berekhyah in the name of R. Joshua bar Qorhah: All those forty years that Israel was in the desert Moses was not prevented from serving in the High Priesthood. (PRK 4:5; PR 14:11; Lev. R. 11:6; M. Pss. 99:4.) This is what is written (in Ps. 99:6): MOSES AND AARON WERE AMONG HIS PRIESTS. R. Berekhyah in the name of R. Simon proved it from here (in I Chron. 23:13–14): THE SONS OF AMRAM: AARON AND MOSES. AARON WAS SEPARATED OUT TO CONSECRATE THE MOST HOLY THINGS, HE AND HIS SONS FOREVER, TO MAKE BURNT OFFERINGS BEFORE THE LORD, <…,> TO PRONOUNCE BLESSINGS IN HIS NAME FOREVER; BUT AS FOR MOSES, THE MAN OF GOD, HIS SONS WERE TO BE NAMED TOGETHER WITH THE TRIBE OF LEVI. Moses is called, THE MAN OF GOD; but as for HIS SONS, it is TOGETHER WITH THE TRIBE OF LEVI that they were to be be named. R. Eleazar b. R. Jose said: It is clear to us that Moses served in a white robe (as High Priest) in the desert. (Above, Gen. 2:20; yYoma 1:1 (38b); Ta‘an. 11b; AZ 34a.) R. Tanhum b. R. Judan said: The whole seven days (of the priestly consecration described in Lev. 8) Moses served in the High Priesthood, but the Divine Presence did not rest in his hands; however, when Aaron came and served in the High Priesthood, the Divine Presence did rest in his hands. This is what is written (in Lev. 9:4): FOR TODAY THE LORD IS APPEARING UNTO YOU.
R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.” (Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8.) R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East? (Above, Gen. 7:24; PR 14:9.) [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field. It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers (Gk.: astrologoi.) and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.” (The understanding of the midrash is that the creatures implicitly already possessed names.) He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. (Above, Lev. 3:11.) “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.” (It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5.) (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets (Gk.: piyyakia; Lat.: pittacia.) and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses. (See Cant. R. 1:1:11.) Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’” (The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace.) But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al) (The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.”) the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs (Gk.: semeia (“signs,” “omens”).) (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe). (See Hul. 2:1; Hul. 27b.) Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.” (This unusual translation of Gen. 1:20 is required by the midrash.) Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin (Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH.) of the fish.” (A fish of the genus anthias.) (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath) (Shab. 14:1.) ; but in the case of the rest of the swarming creatures, one is exempt? (Shab. 14:1.) For the reason that they (i.e. the former) have skins.” (Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath.) (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.” (Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10.) (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification. (See Numb. R. 19:4.) When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”
(Deut. 1:1:) “These are the words that Moses spoke….” Israel said, “Yesterday you said (in Exod. 4:10), ‘I am not a man of words.’ And now you are speaking so much?” Rabbi Isaac said, “If you are impeded in your speech, recite the Torah and you will be healed, [as] Moshe already studied all of the Torah.” (Deut. 1:1, cont.:) “Through the wilderness, in the Arabah near Suph.” This text is related (to Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Come and see. When the Holy One, blessed be He, said to Moses (in Exod. 3:10), “I will send you unto Pharaoh,” Moses said to Him, “You are doing me an injustice. (Gk.: bia.) (Exod. 4:10), ‘I am not a man of words.’” He said to Him, “Seventy languages are spoken in Pharaoh's palace. (Palterin. Gk.: praitorion; Lat. praetorium.) Thus if a man comes from another place, they speak with him in his own language. When I go on Your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying, ‘Look at the agent of the One who created the world and all its languages! Does he not know how to listen and reply?’ See here, something is wrong! (Gk.: bia.) (Exod. 4:10:) ‘I am not a man of words,’ (Exod. 6:12) ‘For I have uncircumcised lips (i.e., a speech impediment).’” The Holy One, blessed be He, said to him, “But look at the first Adam. Since no creature taught him, where did he [come to] know seventy languages? It is so stated (in Gen. 2:20), ‘And he gave names to (them).’ ‘A name for every beast’ is not written here but rather ‘names’ (in the plural, i.e., a name for each and every beast in seventy languages). And you say, (Exod. 4:10) ‘I am not a man of words.’” At the end of forty years [from] when Israel left Egypt, [Moses] began to elucidate the Torah in seventy languages, as stated (in Deut. 1:5), “he elucidated this Torah.” The mouth that said (in Exod. 4:10), “I am not a man of words,” [then] said (in Deut. 1:1), “These are the words.” The prophet [thus] cries out and says (in Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Why? (Ibid., cont.:) “Because waters shall break forth in the wilderness and streams in the desert.” It is therefore stated (in Deut. 1:1), “These are the words.”
THE SERPENT IN PARADISE "ENVY, cupidity, and ambition remove man (Adam) from the world." The ministering angels spake before the Holy One, blessed be He, saying: Sovereign of all Worlds! "What is man, that thou shouldst take note of him?" (Ps. 144:3). "Man (Adam) is like unto vanity" (Ps. 144:4), upon earth there is not his like. (God) answered them: Just as all of you praise Me in the heights of heaven so he professes My Unity on earth, nay, moreover, are you able to stand up and call the names for all the creatures which I have created? They stood up, but were unable (to give the names). Forthwith Adam stood up and called the names for all His creatures, as it is said, "And the man gave names to all cattle" (Gen. 2:20). When the ministering angels saw this they retreated, and the ministering angels said: If we do not take || counsel against this man so that he sin before his Creator, we cannot prevail against him.
ויאמר משה בי אדוני, Moses responded by saying: בי אדוני, “please O Lord, etc.” Moses pointed out that he had been asked to face Pharaoh and his advisors who had command of all seventy languages, and would ridicule him when addressing him in any of these languages which he did not have any command of. They would then add: “In whose name and language do you come to speak to us?” G–d reminded him that it had been He who had enabled Adam to give the proper names in the in all the languages to all of His creatures. (Genesis 2,20) [It did not say there שם in the singular mode, but in the plural mode, i.e. that he named each animal in each of the seventy languages.] If He had been able to enable Adam to do this, Adam who had eaten from the tree of knowledge, it would require only a minor adjustment of Moses’ faculties for him to be able to do so also, and He implied that He would do so immediately, seeing that he had been selected to perform much greater deeds than had Adam. An alternate interpretation of G–d’s response: The words: מי שם פה, “Who has provided a new mouth, etc;” surely the One Who provided the first mouth in the first place at the time of creating human beings with a mouth to express their thoughts. (Attributed to Rabbi Yoseph.) Rabbi Ovadiah interpreted the answer as a rebuke to Moses, who was surely aware of G–d’s abilities, and if He had given Moses a mouth to speak with, He was surely also aware of Moses’ speech defect, and did not need a reminder from him. It is within My power to remedy this. [G–d did not say that He would remedy this, and if so when He would do so. Ed.]
Regarding the resolution of the second doubt as mentioned there, (8. From what follows, it appears that the doubt was caused by the verse “The Lord smelled the sweet savor, and the Lord said in His heart, ‘I will not again curse the ground …’” (Gen. 8:20–22). Are not sacrifices in general to be avoided, as reason would dictate, and why was the Lord so affected by the particular sacrifice offered by Noah after he descended from the ark?) and the others in Kesef Sigim included in the seventeenth question, what I wrote in the Maṣref La-Kesef (9. In Maṣref La-Kesef (MK II 47) Kaspi advocated the superiority of prayer over sacrifice, and even over the building of sanctuaries. Cf. Guide II:32 for a similar statement.) and the Ṭirat Kesef (10. Ṭirat Kesef (MK I 160).) suffices to answer it. Nonetheless, writing with great brevity, I can say here that the giver of the Torah wrote Genesis in a manner similar to Job; i.e., he wrote narratives describing passing matters, (11. He means that the truths of theoretical and practical philosphy are not presented in a discursive analytic style, but rather occur in the lives of individuals and nations as described by the use of anecdote.) determined to inform us in Genesis of the righteous and their activities in all their details. This is particularly with regard to the patriarchs and their descendants. This (was done) because most people strive to imitate their forefathers. For this reason Moses in the Torah told us to offer sacrifices, even though in truth they are an abomination. This, however, is something that it is not proper for the masses to know, (for sacrifices) are necessary to maintain a community. (12. On Kaspi’s attitude to the masses and their understanding of Scripture, see above pp. 12 ff, 118, 130 ff.) This is especially (necessary) when the opinion of the masses is that sacrifice is most desired by the Lord. Under no circumstances, however, should (sacrifices be offered) to the Heavenly Spheres, but only to the Lord. The same is true of prayer, for even though it is superior to sacrifice, as Maimonides has hinted, (13. Guide III:32, “Sacrifice pertains to the second intention, whereas invocation, prayer, and modes of worship come closer to the first intention …”) nonetheless when we make assembly halls, a Temple, or synagogues, these, like sacrifices, are not necessary in truth. In the final analysis, however, we must admit that our religion does permit sacrifice when to the Lord, and therefore Moses was correct in writing for us, by way of anecdote, of what occurred in earlier times, those things that demonstrate truth to us individuals, and coarse knowledge to the masses, teaching them how to act in relation to the Lord. (14. Kaspi means that the masses, upon reading these stories, will conclude that sacrifice is desirable, while select individuals will detect the truth that sacrifice is not desired by God. On Kaspi’s method of “detecting the truth” in such matters, see above Chapter 2.) Thus, for (the benefit of singular) individuals, when Adam was in the garden of Eden and the Lord told him of | all the animals that he took, Scripture does not mention that He told Adam to sacrifice them. (15. Gen. 2:19–20.) God did not bring them to him for that purpose, but only to see what Adam would name them—i.e., to observe and examine their nature so as to give them a Hebrew name indicating their nature in some way. (16. Kaspi explains in many places (eg. MK II 296–297; Shulḥan Kesef, fols. 197 ff.) that Hebrew terms reflect the inner nature of the objects they name. For further discussion of this, see above pp. 52 ff.) And that is what he did.
Tanchuma on Chukat 8 comments as follows on the words: “they shall take a red cow to you.” The words “a cow to you,” mean that I, G’d, will reveal the meaning of this legislation to you, but for everyone else it will remain in the realm of a חוקה, a statute, beyond their understanding. This interpretation is based on an illuminating comment by Rav Huna on two verses (Psalms 75,3 and Zecharyah 14,6). In the former verse the psalmist writes: At the time I choose I will give judgment equitably.” [At that time the justice of My ways will become revealed to everyone, seeing G’d did not mean to imply that up until that time His justice had been inequitable. Ed.]. In the other verse the prophet quotes G’d as saying: “in that day there shall be neither sunlight nor cold moonlight, but there shall be a continuous day -only the Lord knows when- of neither day or night, and there shall be light at eventide.” The meaning of the verse is that there will remain matters which while they are not revealed to you in this world will be revealed to you in that future, such as the blind man who gains his sight, of whom Isaiah 42,16 writes: “I will guide the blind by a road they did not know, and I will make them walk by paths they never knew I will turn darkness before them to light.....these are the things which I have done and I will not abandon them.” The crucial word in that verse is the word עשיתים, instead of אעשה אותם, i.e. “I have done them,” instead of “I am going to do them” (as we would have expected). This means (according to Tanchuma) that what is described here as a view of the future G’d has already shown to Rabbi Akiva and his companions (who descended into the Pardess). A different approach to the same verse: Even matters which have not been revealed to Moses will be revealed to Rabbi Akiva. This is based on Job 28,10: “his eyes behold every precious thing.” These words which describe someone as seeing “every precious thing” refer to Rabbi Akiva. Solomon said in Kohelet 7,23: “All this I tested with wisdom; I thought to myself that I would become wise, but it is beyond me.” The words: “I would become wise,” are a reference to the testimony in Kings I 5,9: “the Lord had given wisdom to Solomon and discernment in great measure....and his wisdom was greater than that of all the Kedemites and all the wisdom of Egypt.” What precisely did the wisdom of the Kedemites consist of? They knew how to interpret zodiac signs, were experts in astrology; they were also familiar with the tiar, a bird (raven?) based on Kohelet 10,20: “for a bird of the sky may carry the sound, and some winged creature may betray the matter.” Rabbi Shimon ben Gamliel used to say that he liked three customs of the Orientals. They do not kiss on the mouth but on the hand; when they cut meat they always employ a knife; when they ask someone’s advice on a matter they invariably do this in the field (where they cannot be overheard). This latter practice is based on Yaakov consulting with his wives in the field on his decision to leave Lavan (compare Genesis 31,4). What did the wisdom of the Egyptians which Rabbi Shimon ben Gamliel praised consist of? You will find that when Solomon was about to build the Temple he sent word to Pharaoh Necho asking him to supply him with artisans on loan to help him in the construction. How did Pharaoh answer this request? He consulted his astrologers to determine which of his artisans would not live out the year and he then dispatched these artisans to Solomon. When Solomon saw these people he realized with the aid of Holy Spirit that they were all going to die during that year. He provided each one with a shroud and sent them back to Pharaoh with a note reading: “were you short of shrouds in Egypt? Here I send you your artisans back with a gift of shrouds.” When the Book of Kings wrote that Solomon was wiser than “כל האדם, “any man” (or “Adam,”) what precisely did the unique wisdom of Adam consist of? You will find a discussion in the Midrash that when G’d was about to create Adam He consulted with the ministering angels about His plan saying: “let us make Adam in our image and in our likeness.” The angels countered: “what is so special about Adam that You want to bother with him?” G’d responded that the Adam He intended to create would be wiser than they. How did G’d proceed to prove His point? He assembled all the beasts, the birds, etc., and asked the angels to name them. The angels were unable to do this. After G’d had created Adam, He paraded all the animals in front of him and asked him: “what is the name of this animal, etc.?” Adam replied: “this one is called “lion,” this one is called “giraffe,” this one is called “sheep,“ etc.; etc. This is the meaning of Genesis 2,20: “Adam called the names of all the beasts.”‘ All these names Adam gave the beasts were not merely arbitrary names he chose to call them by, but they reflected the essence of each animal respectively. I have already discussed this in greater detail in my commentary on Genesis 2,19. When G’d asked Adam what his own name was, he answered: “Adam.” He explained that he said this seeing he had been created out of אדמה, raw material taken from the soil. Thereupon G’d asked Adam what His name was. Adam answered that G’d’s name was the tetragram. When G’d wanted to know what had given him this idea, (seeing he had not been told) he answered: for You are the Master of all creatures. We know that Adam was correct from Isaiah 42,8 אני י-ה-ו-ה הוא שמי, “I am the Lord, this is My name.” G’d meant that He adopted (or retained this name) seeing the first human being Adam had bestowed it upon Him. This was a pact between Adam and G’d that G’d would henceforth be known by the name bestowed upon him by His first intelligent creature. When we read in Kings I 5,11 that Solomon was wiser than Eytan the Ezrachi, whom did Jeremiah (author of that Book) have in mind when he wrote these words? It was a reference to Avraham. Psalm 89 is attributed to Avraham as the word האזרחי, at the beginning of that psalm is a reference to the “East” according to our sages in Baba Batra 15. Heyman is understood to be Moses (ibid). The philological connection is established by the word נאמן in Numbers 12,7 that G’d said of Moses בכל ביתי נאמן הוא, “he is trusted in My entire House.” כלכל, another of the wise men mentioned in the chapter of the Book of Kings extolling Solomon’s wisdom is a reference to Joseph (who “provided” for all of Egypt economically with his wisdom). The Egyptians recognized that the only reason a man whom they considered a slave was able to rule over them was the extreme wisdom of Joseph which enabled him to maintain himself in that position. The Egyptians who had been suspicious of Joseph and his ability brought him seventy different pieces of paper, each in a different language, asking him to explain what was written thereon. Joseph was able to read each in its respective language. Not only that; Joseph also knew Hebrew, a tongue which the Egyptians did not understand. We base this on Psalms 81,6: עדות ביהוסף שמו, i.e. an allusion that Joseph knew something in addition to what anyone else knew. The word דרדע, another person named as very wise in Kings 5,11 is a reference to the generation of Israelites who had experienced the revelation at Mount Sinai in the desert and who had been granted insights exceeding that of any other generation. They were known as the דור דעה, “the generation imbued with knowledge.” The בני מחול who are also listed in the Book of Kings as possessing outstanding wisdom are an allusion to the people of the period of the golden calf whom G’d had forgiven their participation in that sin, hence they were called בני מחול, “people who had been pardoned.” The Book of Kings there continues in quantifying Solomon’s wisdom by attributing to him no fewer than three thousand parables (proverbs) and over one thousand poems. Concerning this enigmatic statement Rabbi Shmuel bar Nachmeni opines that he made a search of the entire Bible and could not come up with more than approximately 800 verses in which Solomon is mentioned as saying anything of significance. We are therefore forced to interpret these numbers mentioned in the Book of Kings not as original sayings recorded in the Bible but as the number of interpretations offered by Solomon on a far smaller number of texts. When Kings I 5,13 speaks about Solomon “speaking about trees,” one such example may be that Solomon examined the phenomenon of a person afflicted with the skin disease tzoraat requiring some of the wood from the tallest tree (cedar) and some of the wood from the most lowly tree (hyssop) to effect his purification. Solomon suggested that the cause of the affliction was that the person so stricken was guilty of arrogance, considering himself superior to his contemporaries. In order to be cured of this psychological defect he had to “lower” himself (even in his own eyes) to the level of the hyssop, the lowest of the trees in order to be fit to rejoin society. The Book of Kings goes on to describe part of Solomon’s wisdom as his ability to speak על הבהמה ועל העוף ועל הרמש ועל הדגים, “on the mammals, the birds, the creeping creatures and the fish.” He defined the reason why mammals, if fit to eat, require the severing of both the gullet and the windpipe, whereas birds require the severing of only one of these organs. He explained that this was related to the raw material these creatures were made of, i.e. the mammals were created from the soil (Genesis 1,24), whereas the birds were created from a mixture of water and soil, i.e. from mud (Genesis 1,20). When Solomon is reported as speaking about the creeping things, the meaning is that he explained why eight of these species confer ritual impurity on contact with their carcass, etc. He also explained why people who hunt or injure these species on the Sabbath are guilty of a major infraction of the Sabbath legislation, whereas other related creeping creatures are not treated in that way by halachah, i.e. because these eight species are covered by skin (Shabbat 107). Concerning the statement in Kings that Solomon spoke about the fish, he explained why they do not require ritual slaughter in order to make them fit to eat for Israelites, as we know from Numbers 11,22 where Moses speaks of slaughter for mammals and fowl, but implies that the mere gathering in of fish make them fit to be eaten. In short, Solomon declares that whereas he was able to figure out satisfactory reasons for all the legislations of the Torah concerning these creatures, the reason for the red cow legislation had escaped him. It is interesting that the numerical value of the words והיא רחוקה, which Solomon uses to describe his inability to fathom the meaning of something, is the same as that of פרה אדומה, “red cow” (341).
נשי למך, constructions in which one refers to people close to oneself in the third person, as Lemech did to his wives in this verse, also occur in Exodus 24,1 as well as in Genesis 2,20 and in Samuel I 12.11.
ויקרא האדם AND THE MAN CALLED — Scripture now reverts to its previous topic (Genesis 2:20) beginning with “and the man gave names”. It broke it off (that is, interpolated the story of the serpent) only to tell you that through the giving of names Eve became his mate, as it is written (Genesis 2:20) “but for Adam there was not found a help meet for him,” and that therefore “the [Lord God] caused to fall a deep sleep upon him” and formed Eve. But because Scripture writes at the end of the story of creation of Eve (Genesis 5:25), “and they were both naked”, it therefore follows on with the passage dealing with the serpent, to inform you that because he saw her nakedness and that they displayed no feeling of shame in their actions, he desired her, and he came upon them with his evil plan and with deceit.
"And animals of the (chayeto) earth:" Animals that eat meat and prey are called chayot due to their liveliness (chiyutam) and their strength, [which] is how [liveliness] is understood in (Exodus 1:19), "they are lively." And they are called"chayot of the earth" and "chayot of the field" (Genesis 2:20). And the word, chayeto, with the addition of a [letter,] vav [at the end of the word which does nonetheless not change its meaning] is like "beno (the son of) Be'or" (Numbers 24:3), and "lemayano (to a spring of) water" (Psalms (114:8). And the word, chayeto, is only found in verse [and not prose], and so [too] beno and mayano. And it appears that this is an Aramaic mode of expression [for] the son of Be'or, as in (Song of Songs 3:7), Behold, the bed of Shlomo (mitato shel Shlomo); in the manner of (Daniel 2:20) "the name of God." And even though water (mayim) [in Psalms 114] is not singular, and earth [in our verse] is not masculine, the additional vav [which usually indicates masculine gender and first person] remains due to the poetic style, even when it would have been fitting to change it according to [the word's] standard grammatical form.
When the Holy One brought all the creatures before him so that he could give them a name, Adam saw each wild and domestic animal with its wife. Then Adam said, all the creatures have wives and I don’t have one. Therefore, it says, “but for Adam no fitting helper was found” [2:20]. That is to say, Adam did not find among all the creatures a female that suited him to take as a wife. (Rashi, Genesis, 2:20.) Some sages say that Adam lay with all the creatures, but none of them pleased him to take as a wife. Therefore, the Holy One brought a sleep over Adam and took a rib from his body and created a wife from it. That is why the Holy One made him sleep, so that it should not be repulsive to him that she came out of his body. If the person will be worthy, then God will give him a wife who will love him and be a helpmate. However, if the person is not pious then God sends him a wife who will cause him to lose this world and the next world. She is “more bitter than death” [Ecclesiastes, 7:26]. Similarly, she can bring him to the world to come. We find a story about a pious man who had a wife who was very pious. They did not have any children, so they divorced. She took a man who was an evildoer and she made him very pious. He took a woman who was very evil in all her deeds and she made an evil person out of him. (Genesis Rabbah 17.7.)
What is the meaning of the expression: "But for Adam there was not found a helper like to him?" (Genesis 2:20).
What is the meaning of the expression: "But for Adam there was not found a helper like to him?" (Genesis 2:20). Every thing was helping and assisting the prince of the human race: the earth, the rivers, the sea, the air, the light, the heaven. Moreover, every species of fruit and plant co-operated with him, and every herd of cattle, and every beast which was not savage. Nevertheless, of all these things which were assisting him, there was nothing like himself, inasmuch as they were none of them human beings. Therefore, God gave a certain indication that he might show that man ought to be an assistant to and co-operator with man, being endowed with perfect similarity to one another in both body and soul.
Rabban Yoḥanan ben Zakkai said to him: They were created from the mud. He saw his students looking at each other, wondering. He said to them: Does it trouble you that I dismissed my enemy with a flimsy pretext? Actually, it is from water that birds were created. And why does the verse state that they were formed from the ground and that God brought them to Adam? In other words, why are they mentioned in the second verse? It is not because they were actually formed from the ground, but only because they were brought to Adam so that he would call them names.
And Rabbi Elazar said: What is the meaning of that which is written: “This is now bone of my bones and flesh of my flesh” (Genesis 2:23)? This teaches that Adam had intercourse with each animal and beast in his search for his mate, and his mind was not at ease, in accordance with the verse: “And for Adam, there was not found a helpmate for him” (Genesis 2:20), until he had intercourse with Eve.
The man gave names to every animal, to the birds of the heaven, and to every beast of the field, but the man did not find a helper for himself.
And for Adam was not found a yoke-fellow going forth with him.
And Adam called the names of all cattle, and all fowl of the heavens, and all beasts of the field. But for Adam was not found as yet a helper before him.
| וַיַּפֵּל֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃ | 21 | So God יהוה cast a deep sleep upon the Human; and, while he slept, [God] took one of his sides (sides Heb. ṣela‘ot, trad. “ribs.” Cf. 1 Kings 6.34; Exod. 25.12; 26.20, 26–27, 35; 30.4.) and closed up the flesh at that site. |
This is, “He then sealed flesh in its place” (Genesis 2:21). [Concerning this our Sages taught] (Berakhot 61a): “This was only required for the location of the ChaTaKh (incision)”—namely, ChiTuKh (articulation) of the words .
This is (Genesis 2:21), “God the Lord then made [the man] fall into a deep sleep.” < Tardemah (deep sleep)> is numerically equivalent to Targum, as is brought (Likutey Torah, Va’Etchanan). For the Targum is the primary construction of the Holy Tongue. And, by elevating the good in the Targum to the Holy Tongue while vanquishing its evil, all the seventy tongues are overcome—”one tongue overcoming the other.”
...Now the serpent was the shrewdest of all the wild beasts (Gen. 3:1).From this it appears that there is greater wisdom in the wild than in the domestic animals. The domestic animal agrees to be subservient and confined to persons in exchange for the person providing food and therefore doesn’t need provide for needs directly from God. The wild animal is wiser by not wanting to receive its needs from flesh and blood, agrees to live a narrower life provided that its support is from the Blessed Name, gazing always on the GiverThe snake, shrewder even than the other animals, surrounded itself with reasons why it didn’t need to even look to God. Rather, it wanted to receive its abundance as a requirement. Therefore, it was cursed quality by quality and would eat dust all its life since it claimed not to need service as was explained in part one (Parashat Ki Tissa: “And He Said”). Israel’s sin was that they sensed the Divine light of the future, as is written in the G’mara (Niddah 61b) that the mitzvot will be obsolete in the future and there will no need for Divine service. In truth, all of Israel’s sins are like eating unripe fruit, wanting the light before its time. As it is explained there (part one Ki Tissa) that they sensed the light of the future when God will reveal the light and there will be no further need for service. Amalek’s quality was to immediately notice what is lacking and then to claim that Amalek as well has no need for service since it is blameless on its mother’s side. The wisdom of the snake was like this.
And every year there descends and radiates a new and renewed light which never yet shone, from the supreme chochmah to the eretz ha’elyonah. For the light of every year withdraws to its source on the eve of every Rosh Hashanah “When the moon is covered.” (Rosh Hashanah 8a-b.) Afterward, by means of the blowing of the shofar and of the prayers, a new, supernal light [of a yet higher rank in the sphere of the supreme chochmah] is elicited to radiate to the eretz ha’elyonah and them that dwell upon it, i.e., all the upper and lower worlds that receive their vitality from it [i.e., from the light of the En Sof, blessed is He, and (V. L. in B. Y.: and from His chochmah.) His chochmah which is vested in it, as it is written: “For with You is the source of life, in Your light we see light” (Psalms 36:10.) —which refers to the light that radiates from the supreme chochmah, the source of life]. ( (Brackets appear in the text.) And as known to the students of Kabbalah, that every Rosh Hashanah there is the nesirah, (V. L. in B. Y.: “nesirah, etc.”—Nesirah, of the root נסר (to saw, to plane), is the Kabbalistic term generally referring to the withdrawal of the “old light” and the egression of the “new” one. This term, abounding in (Lurianic) Kabbalistic and Chasidic literature dealing with the period of Rosh Hashanah relates to the theme of Genesis 2:21 ff. [the removal of Adam’s rib (to which the Zohar applies the term nesirah; cf. I:34b and Derech Emet, ad loc.; II:55a; III:19a and 44b) and the formation of Eve].) and it receives new, more sublime mochin…. (Brains, intellectual faculties, referring to chochmah, binah, and daat.) )
One of his ribs. Not only was Chavah’s body created from Adam’s, but her soul was originally contained within his as well. According to the Sages, bringing a man and woman together is as difficult as splitting the Reed Sea, yet if Chavah had been created separately it would have been much more difficultץ
.ויפל תרדמה על האדם, according to the plain meaning of the text, the meaning of this phrase is that “G-d cast a deep sleep over Adam;” this was so that the surgery He performed on him should not cause him any pain. He made him unconscious.
וישן ויקח אחת מצלעותיו, “and while he was asleep, He took one of his ribs;” Samuel, in Breshit Rabbah 17,6 says that He took one rib from between other ribs, and that this justifies the word תחתנה, which is in the plural mode.
ויסגר בשר תחתנה, “He closed up that spot with flesh.” The Torah did not write: תחתה which would have meant that He replaced the area of the incision with flesh instead;
ויסגור בשר; until the creation of woman the letter ס had not appeared in the Torah; this is to teach us that Satan had not found an entrance into the world until woman had been created. A different exegesis: the appearance of the letter ס is to remind us that a wife is always close to her husband. Concerning the query raised in Bereshit Rabbah that the letter ס had already appeared in the word: הסובב in verse 11 of our chapter, we must answer that the subjects in that verse are two rivers, not a human being.
בשר תחתנה, a reference to the flesh of man’s buttocks. (Compare Bereshit Rabbah 17,6.)
AND THE LORD GOD CAUSED A DEEP SLEEP TO FALL. Va-yappel (caused to fall) is a hifil, as is va-yashev (drove away) in and Abram drove them away (Gen. 15:11). (Both va-yashev and va-yappel are hifils whose first root letter is a nun. The root of the former is nun, shin, bet and of the latter, nun, peh, lamed.)
A DEEP SLEEP. Tardemah is a deeper sleep than shenah, and shenah is a deeper sleep than tenumah. (There are a number of Hebrew terms for sleep, tardemah, shenah and tenumah.) The tav of tardemah (deep sleep) is not part of its root. (The root being resh, dalet, mem.)
ONE OF HIS RIBS. Adam had two sides. (J.P.S. translates tzela as rib, I.E. as side.) Tzela here is like tzela (side) in and for the second side (tzela) of the tabernacle (Ex. 26:20). (I.E.’s comment is in keeping with the Rabbinic view (Erubin 18a) that man was originally created male and female. God then separated the one female side from the male side (Krinsky).) Tzela is a feminine noun. It means a side.
INSTEAD THEREOF. Tachtennah means in its place. Tachtennah (instead thereof) spelled with a superfluous nun is in the singular. Tachtehah is its plural form. Tachteni (under me) and tachtai (under me) (Cf. II Sam. 22:40; Ps. 18:40.) are similar. (Tachteni, the singular form, has the superfluous nun; tachtai, its plural form, does not (Weiser).)
ויפל ה' אלהים "And God HaShem caused to fall in" 3. separated teachings: "and cast it upon him and he died (Numb 35:23)". "And He made them fall in the midst of their camp (Psalm 78:28)." It is that Dajjal (the demon) in one who killed by mistake and one who kills maliciously that the Holy One, blessed be He, congregates in one inn and he goes up the ladder and everything and that's it and he will fall among his camp that the Holy One, blessed be He, has appointed in his camp.
ויסגור "and will close" there are 2. separated places in Tanakh teaching: "And יהוה shut him in (Gen 7:16)", an allusion to the closing of meat which prohibited the use of staff for the stretch out from the ark (to close the door), when God closed on his behalf and the flesh was closed in (the Ark).
ויסגר בשר תחתנה, “He filled in flesh in its place.” With reference to the letter ס in the word ויסגר, Bereshit Rabbah 17,6 writes that as soon as Chavah was created Satan was created alongside her. We did not find the letter ס which symbolises Satan [the סיטרא אחרא, “the spiritually negative section of the emanations in kabbalistic language, Ed.] until we came to this word in the Torah. If you were to point out that the letter ס already appeared in 2,13 where the Torah speaks of the rivers flowing around the whole land of Cush, סובב את כל הארץ כוש, the letter was used there only in connection with the rivers, not in connection with the creation of either man or woman and their fates.
ויפל, the word תרדמה describes a sleep far deeper than ordinary sleep every night,שינה , and שינה itself is a deeper sleep than תנומה. The reason why G’d made Adam fall into such a deep sleep was to ensure that he would not feel the surgery being performed on his body. Although, if G’d had wanted to, He could have performed painless surgery while Adam was awake and watching the proceedings, we must always remember that G’d does not perform miracles unless they are absolutely necessary. When there is a solution to a problem within the parameters of well known laws of nature, G’d makes use of them. Putting Adam into a deep sleep known as תרדמה was not something miraculous, seeing that such deep sleep does occur quite frequently in some people’s lives. Our sages (Sanhedrin 39) state (surmise) that if G’d had removed this part of Adam’s body (skeleton) from him while he had been aware of it, he might subsequently have detested Chavah, remembering how she looked before she was fit to be presented to him. [The Talmud there illustrates the manner in which Rabban Gamliel’s daughter explained to the Roman Emperor who had claimed that G’d had stolen a rib from Adam, why it had been necessary to do this in a clandestine fashion. She invited the Emperor to watch her prepare a piece of raw meat and to observe every step before this piece of meat was fit to be served on the table. Having watched this, the Emperor lost his craving for the meat in question. Rabban Gamliel’s daughter told the Emperor to imagine what Adam would have felt like if he had had to watch how his mate was produced step by step. Ed.] Not having watched any part of the process, but being presented with a beautiful female all of a sudden, Adam was bound to be overjoyed and grateful to G’d not only for having taken care of his problem, but for the manner in which G’d had taken care of it. He realised, of course, that men in the future would not have their wives “manufactured” in the same way. We already explained on verse 18 why the other females of the species were not literally created through removing part of the male’s body and building it up with externally secured tissue made from earth. Having described Adam as in a state of תרדמה, the kind of sleep induced by an anesthesia, why did the Torah add the words ויישן, “he slept?” The Torah wanted us to know that the deep sleep lasted only until the operation had been performed and the wound had been closed up. After that Adam only slept the kind of sleep which is a form of quiet relaxation. It is possible that the sleep referred to in our verse as ויישן, was actually Adam’s first experience of sleep since he had been created. We must not forget that all the details we heard about man occurred in the second half of the sixth “day” of creation. This day was so full of activities that it did not end until the children Kayin and Hevel had been born (Sanhedrin 38).
ויקח אחד מצלעותיו, concerning the precise meaning of these words we find a disagreement among the sages (Bereshit Rabbah 17,6). Some scholars believed that when G’d created Adam he had two faces –seeing that the Torah reports G’d as having created אותם, “them,” not “him.” They understand man’s original appearance to have been something like the Siamese twins, and the word צלע meaning the same as when used in connection with the “sides” of the Tabernacle (Exodus 26,20) Other scholars understand the word צלע literally, as referring to one of Adam’s ribs. This is also the way Onkelos translates it. תחתנה, as if the Torah had written תחתיה,”in its stead.”
מצלעותיו OF HIS RIBS — The word means of his sides, similar to (Exodus 26:20) ולצלע המשכן “and for the second side of the tabernacle”; this has a bearing upon what they (the Sages) say, (Eruvin 18a): They were created with two faces (sides).
ויסגור AND HE CLOSED UP the place where it was cut (Berakhot 61b).
ויישן ויקח AND HE SLEPT AND then HE TOOK in order that he should not see the piece of flesh out of which she was created, for she might be despised by him (Sanhedrin 39a).
רדם .תרדמה, verwandt mit רהם. Dies kommt als Verbum einmal vor: רתם המרכבה (Micha 1, 13), wo es anspannen, festbinden heißt. Möglich daher, daß רדם festbinden heißt und הֵרָדֵם den völlig gebundenen Zustand bedeutet, in welchem der Mensch jegliche Bewegung verliert, völlig unselbständig ist, also etwa: Betäubung. Dieser Grad der Kraft- und Machtlosigkeit liegt nicht in ישן, dem Ausdruck des gewöhnlichen Schlafes. ישן, Grundbedeutung: alt, auch schwarz, dunkel, wovon אישן לילה und אישון בת עין, das Dunkel der Nacht und das Schwarze im Auge. (Vergl. אגרוף.) Also: dunkel, glanzlos, lichtlos sein und altern, somit: Glanz, Kraft, Frische verlieren, und ישן als Schlaf, ist der Zustand des Schlaffseins, Mattseins, während תרדמה den ganz gefesselten Zustand bedeutet. Vielleicht war auch der Baum, unter welchem Elija, Kön. 1, 19, einschlief, ein Baum, dem eine betäubende Kraft innewohnt und der deshalb ר heißt. — צלע kommt sonst in תנ"ך nirgends als Rippe, sondern stets als Seite vor, weshalb ja auch צלוע nach einer Seite geneigt gehen, hinken heißt. — סגר verwandt mit סכר ,שכר, verstopfen, wo eine Lücke war schließen, wovon auch שכר, Ersatz, Lohn. — בשר, verwandt mit בַשֵר, verkünden, drückt die tiefe Bedeutung des reinen menschlichen Leibes aus: Herold des Geistes an die Welt und der Welt an den Geist zu sein. בשר Fleisch, umfasst alles, was nicht Blut und nicht Knochen ist, somit: Haut, Muskel und Nerv, also das, wodurch die Vermittlung zwischen Geist und Welt stattfindet; ohne בשר kein Bewusstsein von der Welt und keine Wirkung auf die Welt. Daher Gegensatz zu אבן :בשר (Jechesk. 36, 26). — בנה ,ויבן kommt auch sonst als gestalten vor, davon תבנית. — Also nicht wie beim Manne ward zum Leib des Weibes der Stoff von der Erde genommen. Eine Seite des Mannes bildete Gott zum Weibe, es ward der Mann gleichsam geteilt und der eine Teil zum Weibe gestaltet, nicht עשה יצר ,ברא, sondern: בנה, nur ausgebaut, eingerichtet zum Weibe, also, daß das früher eine Geschöpf, nun in zweien dastand, und damit die völlige Gleichheit des Weibes für immer besiegelt. — Die Weisen stellen auch alle Eigentümlichkeiten der weiblichen Stimme, des weiblichen Charakters und Temperaments, sowie auch die frühere geistige Reife des Weibes in Zusammenhang mit dieser Bildung des Weibes aus bereits fühlendem, empfindendem, belebtem Menschenleib, im Gegensatz zum Manne, dessen Leib aus Erde geschaffen worden.
From his sides. מסטריו means from his sides.
This [coincides with what] we said that they were created with two faces. I.e., this is true if we explain צלעותיו as “his sides.” But according to the simple meaning of the verse, צלעותיו are ribs.
The place of the cut. Re’m writes: This follows the opinion (Eiruvin 18a) that Chavah was made from Adam’s tail. Thus nothing was missing from his body [and only the place of the cut needed to be closed]. Whereas according to the opinion that they were first created with two faces, ויסגר בשר תחתנה follows its simple meaning: Hashem filled in the missing flesh. But I would say that even according to the opinion that they were created with two faces, nothing was missing from Adam’s body. Adam and Chavah were two faces with [full] bodies, attached at the side, and only the place of the cut was missing. One might object that the above Gemara implies that ויסגר בשר תחתנה follows its simple meaning according to the opinion that they were created with two faces. Only according to the opinion that Chavah was made from Adam’s tail, does it mean “the place of the cut.” The answer is: Even according to the opinion that they were created with two faces, they were slightly fastened, [so a little flesh needed to be filled in]. (Maharshal) The verse reads simply according to the opinion that they were created with two faces, for Adam was left without a back and his whole body cavity was open. Thus it says that Hashem “closed,” as one closes an open house or an open chest. But according to the opinion that Chavah was created from Adam’s tail, the verse reads with more difficulty — thus Rashi continued to explain that according to this opinion, it means “the place of the cut.” (Nachalas Yaakov)
So that he not see. This is from Bereishis Rabba 17:6 and Sanhedrin 39a, where Rashi explains [that “And he slept . . . and He took” was in order] that Adam should not see the piece of flesh before it was perfected. And there it is clear that this explanation follows the opinion that Chavah was made from Adam’s tail. Thus, [contrary to the order of the verse,] Rashi on this verse first explains “the place of the cut” — which also follows the opinion that Chavah was created from Adam’s tail. This was to convey that also his comment of, “So that he not see the piece of flesh” is according to the opinion that Chavah was created from Adam’s tail. Re’m, too, offered this explanation. (Nachalas Yaakov)
The Lord God cast a deep sleep upon the man, and he slept; He took one of his sides [ tzalotav ]. Although many commentaries interpret the word tzela as rib, it seems more likely tzela refers to a whole side of the body. If so, one must conclude that the man was originally created with a double body, one half of which was separated from him now. And God closed with flesh in its place, where He had removed this side.
“The Lord God cast a deep sleep” [2:21]. God put Adam to sleep. This teaches us that the person should not argue with his wife if he sometimes sees something that does not please him. He should make himself as if he does not see it and is sleeping. (Toldot Yizhak, Genesis, 2:21.) When the Holy One brought all the creatures before him so that he could give them a name, Adam saw each wild and domestic animal with its wife. Then Adam said, all the creatures have wives and I don’t have one. Therefore, it says, “but for Adam no fitting helper was found” [2:20]. That is to say, Adam did not find among all the creatures a female that suited him to take as a wife. (Rashi, Genesis, 2:20.) Some sages say that Adam lay with all the creatures, but none of them pleased him to take as a wife. Therefore, the Holy One brought a sleep over Adam and took a rib from his body and created a wife from it. That is why the Holy One made him sleep, so that it should not be repulsive to him that she came out of his body. If the person will be worthy, then God will give him a wife who will love him and be a helpmate. However, if the person is not pious then God sends him a wife who will cause him to lose this world and the next world. She is “more bitter than death” [Ecclesiastes, 7:26]. Similarly, she can bring him to the world to come. We find a story about a pious man who had a wife who was very pious. They did not have any children, so they divorced. She took a man who was an evildoer and she made him very pious. He took a woman who was very evil in all her deeds and she made an evil person out of him. (Genesis Rabbah 17.7.)
One of these utterances is this: “Adam and Eve were at first created as one being, having their backs united: they were then separated, and one half was removed and brought before Adam as Eve.” The term mi-ẓal‘otav (lit. “of his ribs”) signifies “of his sides.” The meaning of the word is proved by referring to ẓel‘a, “the side” of the tabernacle (Exod. 26:20), which Onkelos renders setar (“side”), and so also mi-ẓal‘otav is rendered by him “mi-sitrohi” (of his sides). Note also how clearly it has been stated that Adam and Eve were two in some respects, and yet they remained one, according to the words, “Bone of my bones, and flesh of my flesh” (Gen. 2:23). The unity of the two is proved by the fact that both have the same name, for she is called ishshah (woman), because she was taken out of ish (man), also by the words, “And shall cleave unto his wife, and they shall be one flesh” (ii. 24). How great is the ignorance of those who do not see that all this necessarily includes some [other] idea [besides the literal meaning of the words]. This is now clear.
And the mystery of the matter: (Gen. 1:9) Let the waters be gathered, from under the heavens to one place... etc. ‘One’ (eḥad) is Malkhut, ... and let the dry land be seen – this is sel’a (rock) – Metatron, for whose sake it is stated: (Gen. 2:21) ... and He took one of his ribs (tzel’a) , and He enclosed flesh beneath it...
God then cut the female from him and decked her as a bride and led her to him, as it is written, “And he took one of his sides, and closed up the place with flesh” {Gen. 2:21}. In the ancient books, I have seen it said that here the word “one” means “one woman,” that is, the original Lilith, who lay with him and from him conceived.
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19). “The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination, (He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination.) as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19). Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me. He then passed them [the animals] before him in pairs. He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future; (See Genesis 3:12.) therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work. (Too much sleep is a recipe for ruin. Hipil literally means, “He caused to fall down.”) Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber fell upon Abram” (Genesis 15:12). The slumber of a trance – “No one saw, and no one knew, and no one awoke, as they were all asleep, because a deep slumber from the Lord had fallen upon them” (I Samuel 26:12). The Rabbis said: There is also the slumber of foolishness, as it is written: “For the Lord poured upon you a spirit of deep slumber” (Isaiah 29:10). Rabbi Ḥanina bar Yitzḥak said: There are three microcosms; sleep is a microcosm of death; a dream is a microcosm of prophecy; Shabbat is a microcosm of the World to Come. Rabbi Avin adds another two: The orb of the sun is a microcosm of the supernal light; Torah is a microcosm of the supernal wisdom.
“He took one of his sides [mitzalotav]” (Mitzalotav can mean either “one of his ribs” or “one of his sides.”) – Rabbi Shmuel bar Naḥman said: “One of his sides” – as it says: “For the side [tzela] of the Tabernacle” (Exodus 26:20). Shmuel said: He took one rib from between two [other] ribs [tzalotav]. (Mitzalotav thus means “from the midst of his ribs.”) It is not written here, “in its place [taḥteha],” but rather, “in their place [taḥtena].” Rabbi Ḥanina son of Rav Idi: From the beginning of the book until this point the letter samekh (Here it appears in the word vayisgor, “and He closed it”.) is not written. [The allusion is this:] When she was created, Satan was created with her. (Satan begins with the letter sin, which is pronounced like samekh. With the creation of Eve, a course of events was set into action, culminating in Eve’s committing of the first sin, and Satan is the source of all sin. ) If a person will say to you [in objection]: “It is that which encircles [hasovev]” (Genesis 2:11, 13), say to him [in response]: ‘Those verses are referring to the rivers.’ (Our verse contains the first samekh in regard to the narrative of Creation; those samekhs were merely describing the locations of the rivers.) Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He made an enhancement for his bottom so that he would not be disgraced like an animal. (His anus is concealed. The Midrash interprets taḥtena as “[He closed with flesh] his bottom.”) Rabbi Ami and Rabbi Yannai: one said: He made an enclosure and a seat attached to him, so that he would not be uncomfortable when he sits. The other said: He made cushions for him. (All these refer to the buttocks, which are unique to humans.) Rabbi Levi and Rabbi Ami: one said: He made burial for him. (i> ) He understands the phrase to mean, “And He closed the flesh underneath [taḥtena],” that is, underground. And one said: He made shrouds for him. (He understands the phrase to mean, “And He covered up the flesh underneath [taḥtena],” that is, after death man is covered with shrouds and placed underground.)
A noblewoman once asked Rabbi Yosei, saying to him: ‘Why [did God create Eve as if] by theft?’ (Why did He take Adam’s side or ribs away from him without first seeking his permission?) He said to her: ‘The analogy is: If one deposited with you an ounce of silver in private, and you returned to him a pound of gold in public, is that theft?’ (Adam received something much more valuable than what was taken from him.) She said to him: ‘Why was it done in stealth?’ He said to her: ‘At first He created her for him, but he saw that she was full of viscera and blood, (Having just been taken from his body. See Bereshit Rabba 18:4.) so He took her away from him. He then fashioned her a second time.’ She said to him: ‘I will add to what you said: I was intended to marry my mother’s brother, but because I grew up with him in the same house, I was unattractive in his eyes, (Because he was familiar with how I looked as a small child. ) and He went and married a different woman who is less pretty than I.’ It happened once that there was a certain pious man who was married to a pious woman, and they did not produce offspring together. They said: We are of no use to the Holy One blessed be He [if we remain childless]. They arose and divorced each other. He went and married a wicked woman, and she turned him wicked. She went and married a wicked man, and she turned him righteous. Thus, everything comes from the woman. (The spiritual tone of the family is set by the wife.)
They asked Rabbi Yehoshua: ‘Why does a male emerge [from the womb] face down, while a female emerges face up?’ He said to them: ‘The male looks to the place of his creation (The earth.) and the female looks to the place of her creation.’ (The body.) ‘Why do women have a need to perfume themselves, but men do not need to perfume themselves?’ He said to them: ‘Man was created from the ground, and the ground never becomes malodorous, while Eve was created from a bone. The analogy is: If you leave meat for three days without salting it, it will immediately spoil.’ ‘Why does a woman have a voice that carries far away, whereas a man does not?’ He said to them: ‘If you fill a pot with meat, it does not make a loud sound [as it boils], but if you place a bone in it, immediately it will make a loud sound.’ ‘Why is a man easily persuaded, but the woman is not easily persuaded?’ He said to them: ‘Man was created from soil, and once you put a drop of water on it, it immediately becomes drenched. Eve was created from a bone, which, even if you soak it in water for several days, does not become drenched.’ ‘Why is it that the man propositions the woman but the woman does not proposition the man?’ He said to them: ‘To what is the matter analogous? To one who lost an item; he seeks his lost item, but his lost item does not seek him.’ (Adam’s rib (or side) is the “lost” item that he seeks to retrieve.) ‘Why is it that the man deposits seed in the woman, and the woman does not deposit seed in the man?’ (And the man would be the one to gestate and bear children.) He said to them: ‘It is comparable to one who has in his possession an object he needed to deposit for safekeeping, and he seeks a reliable person with whom he can deposit it.’ (The woman’s body, unlike that of the man, is shaped in a manner that makes her belly a suitable place for a fetus to grow.) ‘Why do men go out [sometimes] with their heads uncovered, but a woman’s head is always covered?’ He said to them: ‘It is analogous to one who committed a transgression and is ashamed in front of people. That is why she goes out [only] with her head covered.’ (Eve was the one who sinned first by eating the forbidden fruit.) ‘Why do women walk in front of the dead [in a funeral procession]?’ He said to them: ‘It is because they caused death to exist in the world; that is why they walk in front of the dead.’ That is what is written: “Following him (A dead person.) are all men, [and before him, those without number]” (Job 21:33). (The men follow the bier, while the women go in front. Women are called “those without number” because they are not counted in the Torah’s censuses.) ‘Why were the laws involving menstruation given to her?’ ‘It is because she spilled the blood of Adam the first man; that is why she was given the laws involving menstruation.’ ‘Why was the mitzva of ḥalla (The separation of a portion of dough for the priest.) given to her?’ (See Mishna Shabbat 2:6.) ‘It is because she brought ruin upon Adam the first man, who was the ḥalla at the completion of the world; (See Bereshit Rabba 14:1.) that is why the mitzva of ḥalla was given to her.’ ‘Why was the mitzva of the Shabbat candle given to her?’ He said to them: ‘It is because she extinguished the [eternal] soul of Adam the first man; that is why the mitzva of the Shabbat candle was given to her.’
“The man said: This time, it is bone from my bones, and flesh from my flesh; this one shall be called Woman, because this one was taken from Man” (Genesis 2:23). “The man said: This time [hapaam]” – Rabbi Yehuda bar Rabbi said: At first He created her for him, but he saw her full of viscera and blood, (Having just been taken from his body. ) so He distanced her from him, and then fashioned her for him a second time. That is what is written: “This time” – this is the [same] one from that time. [Another interpretation:] This is the one who is destined to bang on me as [an anvil on] a bell. (That is, she will complain bitterly about me. See Bereshit Rabba 19:5.) That is what it says: “A golden bell [paamon] and a pomegranate” (Exodus 28:34). This is the one who would excite me [mefaamtani] the entire night. (By inducing in me erotic thoughts.) They asked before Rabbi Shimon ben Lakish: Why is it that all dreams do not exhaust a person, but this one (A dream involving a nocturnal emission.) exhausts a person? It is because from the beginning of her [woman’s] creation it was only in a dream, (Eve was created while Adam was sleeping (Genesis 2:21).) as it is stated: [“The Lord God cast a deep sleep upon the man” (Genesis 2:21).] “Bone from my bones, and flesh from my flesh” – Rabbi Tanḥuma said: If a person marries one of his relatives, in his regard it was said: “Bone from my bones.” “This one shall be called Woman [isha], because this one was taken from Man [ish]” – from here we learn that the Torah was given in the sacred tongue [Hebrew]. Rabbi Pinḥas and Rabbi Ḥilkiya say in the name of Rabbi Simon: Just as the Torah was given in the sacred tongue, so, the world was created in the sacred tongue. Have you ever heard anyone saying: Gyne, (“Woman” in Greek.) gynea; (This would be the masculine form of gyne, but it is not the Greek word for “man,” which is anthropos. ) anthropos, (Man in Greek.) anthropa; (This would be the feminine form of anthropos, but it is not the Greek word for “woman,” which is gyne.) gavra, (Man in Aramaic.) gavreta? (This would be the feminine form of gavra, but it is not the Aramaic word for “woman,” which is itta. There are completely different words for man and woman in Greek and Aramaic.) But ish and isha – one form corresponds to the other. (Hebrew is the only language in which it makes sense to say, “This one shall be called Woman [isha], because this was taken from Man [ish],” as isha is the feminine form of ish.)
“It was as the sun was setting, and a slumber fell upon Abram, and, behold, dread, a great darkness, fell upon him” (Genesis 15:12). “It was as the sun was setting, [and a slumber fell]” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall is sleep, (This is alluded to by the words “slumber fell.”) as when one sleeps one does not toil in Torah study, when one sleeps one does not do any work. Rav said: There are three kinds of slumber – the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “The Lord God cast a slumber upon the man, and he slept” (Genesis 2:21). The slumber of prophecy – “It was as the sun was setting, and a slumber fell upon Abram” (Genesis 15:12). The slumber of a trance – “No one saw, and no one knew, and no one awoke, as they were all asleep because a deep slumber from the Lord had fallen upon them” (I Samuel 26:12). The Rabbis said: There is also the slumber of foolishness, as it is written: “For the Lord poured upon you a spirit of deep slumber…” (Isaiah 29:10). Rabbi Ḥanina bar Yitzḥak said: There are three microcosms: sleep is a microcosm of death; a dream is a microcosm of prophecy; Shabbat is a microcosm of the World to Come. Rabbi Avin adds another two: The orb of the sun is a microcosm of the supernal light; Torah is a microcosm of supernal wisdom. “And, behold, dread, a great darkness, fell upon him.” “Dread [eima]” – this alludes to Babylon, as it is written: “Then Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” – this alludes to Media, which darkened the eyes of Israel with fasts and privation. (As a reaction to their evil decrees (see Esther 4:16).) “Great” – this alludes to Greece. Rabbi Simon and the Rabbis, Rabbi Simon said: [The Greeks have] one hundred and twenty dukes, one hundred and twenty governors, and one hundred and twenty generals. (And that is why they are called “great.”) The Rabbis said: Sixty of each, as it is written: “Serpent, fiery serpent, and scorpion” (Deuteronomy 8:15). “Serpent” – this alludes to Babylon; “fiery serpent” – this alludes to Media; “scorpion” – this alludes to Greece; just as the scorpion gives birth to sixty young at a time, so the kingdom of Greece appointed sixty of each [kind of official]. “Fell upon him” – this alludes to Edom, as it is stated [regarding them]: “From the sound of their fall the earth quaked” (Jeremiah 49:21). Some transpose it: “Fell upon him” – this alludes to Babylon, in whose regard it is written: “Fallen, fallen is Babylon” (Isaiah 21:9). “Great [gedola]” – this alludes to Media, as it is written: “After these matters, King Aḥashverosh promoted [gidal]” (Esther 3:1). “Darkness” – this alludes to Greece, which darkened the eyes of Israel with its edicts, as they would say to Israel: ‘Inscribe on the horn of an ox that you have no share in the God of Israel.’ “Dread” – this alludes to Edom, as it is written: “Behold, a fourth beast, fearsome, dreadful, and very strong” (Daniel 7:7).
“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” (Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.) But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). (The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). ) Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, (That is, two conjoined bodies, male and female.) and [subsequently] He sawed him in two (Separating the female part from the male part.) and made [for] him two backs, (Where they had previously been joined together.) a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). (This line is misplaced here and belongs in section 1, as indicated there.) Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last (The Hebrew text says “first,” but Rashi emends the text.) day, and first [kedem] among the acts of creation on the last day. (Adam’s spirit was created as the first act of the last day, and his body was created as its final act.) This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. (As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).) Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
The Caesar said to Rabban Gamaliel: "Your God is a thief, as it is written (Gen. 2, 21) And the Lord God caused a deep sleep … and he slept; and he took one of his ribs." "Let me answer him," said Rabban Gamaliel's daughter to him. And she said to him: "Would you give me a duces to assist me?" "Why ':" asked the Caesar. "Because," said she, "we were visited by thieves last night who stole from us a silver pitcher; however, they left a golden one instead?" And he said to her: "I would like that such thieves would come to me every day." Then said she: "Was it not bettor for Adam that one bone was taken from him, and in its stead a woman was given to him who shall serve him?" The Caesar said: "I mean, why could He not have taken it from Adam when he was awake?" She then asked him to order a piece of meat, and it was given to her. She placed it under the grate in the ashes and when roasted she took it out and offered it to him to eat. "It is repulsive to me," he remarked. Whereupon she said: "Eve would also have been repulsive to Adam should he have seen how she was formed."'
The first example (lines 19–22) is taken from Genesis. (To follow the discussion, please read Genesis 2:21 to Genesis 3:21.) Genesis 2:25 states: “And the two of them were naked, Adam and his wife, and they were not ashamed.” The redactors of Genesis Rabba contend that the event which follows this description is God’s clothing of Adam and his wife (Genesis 3:21), and that only after this clothing does the serpent approach Hava (Genesis 3:1). They maintain, therefore, that the record of the events as they appear in Genesis 2 and 3 does not correspond with the sequence of the events as they occurred: Genesis 3:1–20 (the sin and punishment of Adam and Hava) in fact follows Genesis 3:21 (the clothing of Adam and Hava) rather than preceding it. (Rashi follows this opinion. Others assume that the events in this narrative are not recorded out of order, and that the clothing of Adam and Hava takes place only after they have sinned and been punished. See, for example, Sforno and Radak. Although a strong case can be made for the latter opinion, it does not invalidate the midrashic approach taken here, since the midrash makes its assumptions about the ordering of the text explicit and works from those assumptions.)
Another interpretation (of Prov. 23:31): HE/IT GOES DOWN SMOOTHLY. In the end he declares transgressions permissible and makes them {a common like something accessible < to all >} [something accessible < to all > like a common]. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32:) IN THE END IT WILL BITE LIKE A SNAKE. When the snake bites a person, he does not feel it for an time; but after he goes home, < the poison in > the wound permeates him. IN THE END IT WILL BITE LIKE A SNAKE, most certainly like a snake. Just as in the case of the snake, < the Holy One > cursed the land on account of it, as stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU; so in the case of wine, a third of the world was cursed on account of it, as stated (in Gen. 9:24–25): THEN NOAH AWOKE FROM HIS WINE…, [AND HE SAID: CURSED BE CANAAN]. (As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2.) Ergo (in Prov. 23:32): IN THE END IT WILL BITE LIKE A SNAKE…. (Vs. 33:) YOUR EYES WILL SEE STRANGE THINGS. See what wine causes one who drinks it! It causes him to serve idols. So it says (in Is. 28:7): THESE ALSO REEL WITH LIQUOR AND STAGGER WITH STRONG DRINK. What is the meaning of {REEL?} [THESE? < These of > which they spoke] (in Exod. 32:4): THESE ARE YOUR GODS, O ISRAEL. Thus it is stated (in Exod. 32:6): AND THE PEOPLE SAT DOWN TO EAT AND DRINK, AND ROSE UP TO {PLAY} [TO ENGAGE IN AMOROUS SPORT]. (See above, Gen. 2:21.) < It was > because of wine that they said (in Exod. 32:4) THESE ARE YOUR GODS, O ISRAEL. Therefore (in Prov. 23:33): AND YOUR HEART WILL SPEAK DECEITFUL THINGS. Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5): AND MOREOVER, WINE IS TREACHEROUS. It is also written (in Prov. 21:24): A SCORNER AND ARROGANT ONE, INSOLENT IS HIS NAME. (In the Masoretic Text SCORNER and INSOLENT are reversed.) Now INSOLENT must mean idolatry. Thus it is stated (in Ps. 119:21): YOU REBUKE THE CURSED INSOLENT ONES. Moreover, INSOLENT ONES must < also > refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14): O GOD, INSOLENT ONES HAVE RISEN UP OVER AGAINST ME….; and it says (in Ps. 19:14 [13]): ALSO KEEP YOUR SERVANT FROM INSOLENT ONES. Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34): YOU WILL BE LIKE ONE WHO LIES DOWN IN THE MIDST OF THE SEA. When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35): THEY STRUCK ME, BUT I FELT NO HURT; THEY BEAT ME, BUT I DID NOT KNOW IT. So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated] (ibid.): WHEN I WAKE UP, I SEEK IT YET AGAIN.
Another interpretation (of Lev. 6:2 [9]): COMMAND AARON…. What is the function of Aaron here? (Tanh., Lev. 2:2.) Israel was bringing offerings while Aaron waited. So the Scripture says here: COMMAND AARON. Note also, it is written (in Numb. 28:2): COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING < … YOU SHALL TAKE HEED TO OFFER ME IN ITS DUE SEASON >, but here it says (in Lev. 6:2 [9]): COMMAND AARON < … >: THIS IS THE TORAH OF THE ONE WHO ASCENDS (H'LH). (The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6.) The Holy One said: Whenever someone raises (rt.: 'LH) himself up, his end is to go in the fire. (M.Ps. 11:5.) [It is so stated (in Lev. 6:2 [9], cont.):] THAT IS THE ONE WHICH ASCENDS UPON THE BURNING PLACE…. The generation of the flood < suffered > because of what they said (in Job 21:15): WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? AND WHAT DO WE PROFIT WHEN WE PRAY TO HIM? For that reason they were sentenced to the fire (of Gehinnom). And likewise the Sodomites, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE. When Pharaoh said (in Exod. 5:2): WHO IS THE LORD, [THAT I SHOULD HEED HIS VOICE]? he exalted (rt.: 'LH) himself and said (in Ezek. 29:3): THE NILE IS MY OWN AND I MADE MYSELF. < He is > therefore (in the words of Lev. 6:2 [9]) UPON THE BURNING PLACE, for so it says (in Ps. 18:14 [13]): THE LORD THUNDERED {FROM HEAVEN} [IN THE HEAVENS], AND THE MOST HIGH GAVE FORTH HIS VOICE, HAIL AND COALS OF FIRE. And also when Sennacherib exalted (rt.: 'LH) himself and said (in II Kings 19:23 = Is. 37:24): IT IS I WHO HAVE ASCENDED (rt.: 'LH) THE MOUNTAIN HEIGHTS TO THE REMOTEST PARTS OF LEBANON…, what happened to him? (II Kings 19:35:) THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA…. (According to II Kings 19:23: cf. 18:17–35) he had blasphemed through a messenger (mal'akh); (The parallel in Is. 37:24 reads “servant” instead of “messenger.”) therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21:) THE ANGEL (mal'akh) OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA. What did he do to him? (Is. 10:16): AND UNDER HIS GLORY THERE SHALL BURN A BURNING LIKE THE BURNING OF FIRE. What is the meaning of UNDER HIS GLORY? That it burned him from within and left alone his clothes on the outside, since a person's glory is his garment. (Cf. Sanh. 94a.) Why did the Holy One leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22): THE SONS OF SHEM ARE ELAM, ASSHUR,…. The Holy One said: I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23): THEN SHEM AND JAPHETH TOOK A GARMENT…, < AND THEY COVERED THEIR FATHER'S NAKEDNESS >. (Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act.) Therefore, the Holy One left their clothes alone and burned < only > their body. (Lev. 6:2 [9]:) THAT (i.e. the person who exalts himself) IS THE ONE WHICH ASCENDS (ha'oleh) UPON THE BURNING PLACE…. And so < it was in the case of > [Nebuchadnezzar, < who > he exalted (rt.: 'LH) himself. He said (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH (rt.: 'LH). The Holy One said to him: O wicked one, was it not enough that you should say (in vs. 13): I WILL ASCEND (rt.: 'LH) < TO THE HEAVENS >; ABOVE THE STARS OF GOD I WILL SET MY THRONE, but that you should say (in vs. 14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD, on high (rt.: 'LH)? And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15): {WHO IS} [NOW WHO IS] THE GOD WHO SHALL DELIVER YOU OUT OF MY HAND? I have burned his house and exiled his people. He did not stand against me in his house; so will he overcome me in my house? What did he do? He threw them into the fiery furnace. What did the Holy One do? He gave a sign to the furnace and it became a highway. (PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets”.) Whoever was designated to be burned [was not burned and whoever was not designated to be burned] was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3): THEN THE SATRAPS, THE PREFECTS, AND THE GOVERNORS, THE COUNSELORS, THE TREASURERS, THE JUDGES, THE MAGISTRATES, AND ALL THE PROVINCIAL OFFICIALS ASSEMBLED. That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27): THE SATRAPS, THE PREFECTS, THE GOVERNORS, AND THE ROYAL COMPANIONS ASSEMBLED. {That makes four peoples.} [So where were four peoples?] It is simply that (in vs. 22) THE FLAME OF THE FIRE SLEW THEM. Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of < a body disfigured by > burning was put upon him. (For this interpretation, Jastrow, s.v., ‘immus.) Why was all of him not burned? The Holy One said: Leave this evil man half of himself so that he may know against whom he blasphemed. The Holy One said to him: O Wicked One, did you not say: I do not want to live with the children of Adam, but (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD? [By your life,] (according to Dan. 4:22 [25]) YOU SHALL BE DRIVEN AWAY FROM HUMANS. Just as he brought the plagues upon Pharaoh and upon Egypt, so he brought < punishment > upon Nebuchadnezzar. It is so stated (in Dan. 3:32 [4:2]): THE SIGNS AND WONDERS WHICH THE MOST HIGH GOD HAS WORKED FOR ME IT SEEMED GOOD TO ME TO MAKE KNOWN. This fright of < a body disfigured by > burning fell upon him. Therefore it is stated (in Lev. 6:2 [9]): THAT IS THE ONE WHICH ASCENDS (H'LH) UPON THE BURNING PLACE….
Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’” (The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6.) The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.” (M.Ps. 11:5.) It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh); (The parallel in Is. 37:24 reads “servant” instead of “messenger.”) therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment. (Cf. Sanh. 94a.) And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].” (Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act.) Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway. (PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.”) Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him. (For this interpretation, Jastrow, s.v., ‘immus.) Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives. (See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7.) He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.” (See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army.) And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy), (The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER.) your words (Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES.) are death; my brother ('hy), your descent (qtb) is to Sheol.” (A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL?) Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic (From the Gk. adverb: Hellenisti.) word, meaning to descend to Sheol. (Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.”) When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”
The Holy One, blessed be He, had compassion upon the first man (Adam), and, in order that he should not feel any pain, He cast upon him the sleep of deep slumber, and He made him sleep whilst He took one of his bones from his side and flesh from his heart and made it into an help (meet for him) and placed her opposite to him. When he awoke from his sleep he saw her standing opposite to him. And he said, "Bone of my bones and flesh of my flesh" (Gen. 2:28). As long as he was alone he was called Adam (man).
These are the 48 prophets and 7 prophetesses who prophesied to Israel and whose prophecies were recorded in the Scriptures. There were prophets from Egypt who were not recorded, perhaps because they were few in number. The verse says, "Fifty men of the sons of the prophets went" (2 Kings 2:7), which implies they were not necessarily inferior. It is said, "Did you not know that today the Lord will take away your master from over you?" (2 Kings 2:3). Our master is not written here but "your master," indicating that all of them were as great as Elijah and equal to Elisha. Similarly, Moses said, "If only their hearts would be inclined to fear Me" (Deuteronomy 5:29). He also said, "If only all the Lord's people were prophets and that the Lord would put His Spirit on them" (Numbers 11:29).
In regard to Adam, it is written, "The Lord God caused a deep sleep to fall upon the man" (Genesis 2:21). Concerning Noah, it is written, "Noah was a righteous man, blameless among the people of his time; and he walked faithfully with God" (Genesis 6:9). About Japheth, it is written, "May God extend the territory of Japheth" (Genesis 9:27). Concerning Shem, it is written, "Blessed be the Lord, the God of Shem" (Genesis 9:26).
The facts have been handed down to us by tradition and they have been proven to be a certainty even in our days, that at the time when our holy city of Jerusalem had been given to destruction by Titus, all the captains of the victorious armies were permitted to enter the city to plunder it and to rob it. And among the captains of Titus, was one by the name of Sidror, who on his predatory search saw a mansion high and stately, and he entered it and appropriated all that was to be found therein. And while about to leave the premises he observed something unusual and suspicious in the construction of a certain wall, which led him to believe that there must be some treasure hidden away in a secret receptacle. The wall was accordingly torn down as also the entire building, whereupon Sidror discovered a secret passage, which he followed up and reached an underground chamber filled with a great many books, to-wit: Books of the Law, the Prophets and the Hagiography, as also histories of the kings of Israel and of the kings of other nations, and numerous other books concerning the people of Israel, with the authorized and accepted books of the Mishnah. Sidror saw there also lying around many manuscripts in scrolls. Outside of all these things the chamber contained rich stores of eatables and an abundant supply of wine. And in the midst of these books and supplies Sidror found an old man, deeply imbrued in study over some of the books. The soldier seeing that strange sight was greatly astonished, and addressed himself to the old man saying: What causeth thee to make thy abode in this place, and at that alone without anybody to attend thee? And the old man replied saying: It is now many days, years and seasons that I knew of the second destruction of Jerusalem to come, and therefore I had built unto myself this house with its subterranean chamber, and I have brought along with me these books to read in them, and I also took along a sufficient store of supplies to sustain my life, and I said: perhaps my soul might escape destruction by these means. And the Lord caused the old man to find favor, grace and mercy in the eyes of the captain, and the old man was brought forth from his hiding place with all his books in great honors, and he traveled with Sidror from city to city and from country to country, until they reached the provinces of Shebilia. And the captain soon found the old man to be possessed of great learning and wisdom and knowledge, versed in all sorts of science, and seeing this Sidror raised him to high honors and gave him a home in his own house, that he might teach him all of his wise knowledge. And they erected for themselves a magnificent and lofty structure outside of Shebilia and therein all the books were placed in order, and that house is in Shebilia even unto this, day. And in that house they wrote down all that is to occur with all the kings of the world even to the coming of our Messiah. And when we were driven about into "cruel exile by the kings of Edom, wandering from city to city and from country to country, in bitterness and misery, this book which is called “The Generations of Man” happened to come into our hands with many other books taken from that house in Shebilia and afterwards brought by some way to our city, the city of Neapoly, which is under the power of the king of Spain, may his glory be magnified. And since we have seen this book to be full of wisdom we have made up our mind to print it with types of metal, as also all the books that came into our possession. And of this book, by far the most valuable of all, twelve copies have reached us, and comparing them carefully, they prove to be copies of one and the same original, there being not the least difference between them; nothing added and nothing reduced, neither a letter nor a word, nor the meaning of any one differing from the other, but all were alike as if one copy. And since we have seen that this book especially has a great many merits bending our hearts towards our intentions, therefore we have set our mind on having it printed. And it is found written that this book is called “Sepher Hajashar, THE CORRECT Book”. And it is further stated that this book is called “The Correct Book,” because all events are chronicled within it, according to the accurate and correct time in which they really occurred, and in strict order as to what hath taken place sooner or later; for thou shalt not find in the book that an event should be advanced or postponed, but every statement is made in faithfulness to time and place and order of succession. Accordingly thou wilt always find at the death of one person stated at once in what year of the life of another person his death occurred, and so it is with all statements made in this book, for which reasons it is called “THE CORRECT Book.” Yet it is quite usual to hear it named with most people: “THE Book of THE GENERATIONS OF ADAM” because it commences with the history of Adam; but the true name of the book is “The Correct Book” for the reasons above mentioned. And we ascertained that translations of this book are found even unto this day, among the Greeks, and among the Romans and among the kings of Edom. And in the books of the Asmoneans, which are extant in our hands, we find it written that in the days of Ptolemy, king of Egypt, the king ordered his servants to go and collect all the books of law and all the books of history that were to be found in the world, in order that he might become wise by their instruction, and to inquire and investigate the manners of the world. And of all these books he desired to compile one book embracing all the laws, rules and regulations of the world, as they are needed in the social relations of mankind throughout the world, so that justice might be dispensed in due form. And they had gathered together nine hundred and sixty-five books, and bringing them to the king he ordered them to go and collect some more to the number of one thousand books, and so they did. And soon after some of the persecutors of Israel came before the king saying: Oh, our king and Lord, what for dost thou put thyself to so much pain in that matter? Send some of the princes to Jerusalem, unto the Jews, that they should procure for thee the book of their laws which was written for their use according to the words of God through their prophets, and in reading that book thou wilt be enlightened concerning law and judgment as thou desirest. And the king listened unto their words, and he sent his messengers unto the Jews and they sent him this book instead of their book of the law, for they said: we are not permitted to surrender the book of the Lord our God into the hands of the Gentiles. And when this book came into the possession of king Ptolemy, he read it carefully and he was greatly pleased therewith, and he examined it in his great wisdom, and searching assiduously he found therein all that he desired to know. And the king abandoned all the books collected for him, and gave praises unto them that had advised him to procure the book of the Jewish law. And after some time the enemies of the exiled Jews discovered that the Israelites had not forwarded to the king the right book of their laws and coming before the king they said: May it please thee oh king our Lord, but the Jews have taken advantage over thee, for they have not given thee the book of their law of which we have spoken unto thee, but another book that was in their possession. And now oh king send word unto them in Jerusalem that they forward unto thee, the genuine book of the law, for from it thou wilt learn by far more wise lessons than those thou hast obtained from this book. And when the king heard their words he was exceedingly wroth at the Israelites and his anger kindled within him. And soon he again sent messengers to Jerusalem to bring him the real book of the law from the Jews. But the king was afraid lest the Jews might deceive him again, therefore he concluded to get the advantage over them this time by cunning. And the king summoned into his presence the seventy elders of Jerusalem and placing them into seventy different houses, he ordered everyone of them to write separately a copy of their law, but so that there be in it not the least change or alteration from the original. And the spirit of God came over the seventy elders, and they wrote each his copy so that the seventy books were precisely one like the other, without the least addition or reduction. At that result the king rejoiced exceedingly, and he bestowed great honors upon the elders and upon all the Jews, and he forwarded rich offerings and presents to Jerusalem as it is written. And when the king died the wise men of Israel got cunningly around his son, and abstracted from his treasury all the seventy books of the law, leaving there only this “Book Jashar” and “The Book Jashar” they took not, for the reason that they wanted every succeeding king to know the wonders of Jehovah, whose name be exalted, and to learn that the Lord had chosen , the children of Israel from all the worshipers of stars and planets, and that there is no God besides him whose name be glorified in praise. Thus it cometh that this book is to be found among the Egyptians to this very day. And from that time on, “The Book Jashar” has circulated through the world until it hath reached us in our exile and dispersion, even in the city of Neapoly which is under the power of the king of Spain. Now in this book are also found descriptions of the kings of Aram, and of the kings of Chittim and of the kings of Africa that reigned in those days, although it is apparent that their histories have no connection whatsoever with the nature and purpose of this book; but it is done simply for the reason, that everyone who happens to take up this volume might at once see the difference between the wars of Israel and between the wars of the worshipers of the stars. For the victory of the kings of Israel over the idolaters is brought about by the wonderful intervention of him whose name be glorified in praise at all times, when Israel places his confidence in him whose name be exalted. And verily the merits of this book and the modes of its usefulness are many, all of them leading towards putting our trust in God—whose name be exalted—and teaching us to cling unto the Lord and unto his ways. The first merit consists in the full explanation concerning the creation of man and the sin of the flood, and the years of the twenty generations and their transgressions, as also at what time they were born and when they died. By means of that knowledge man's heart will be admonished to adhere unto the Lord—whose name be glorified— who performed such wonderful and fearful things in former days. Second, we learn all about the birth of Abraham, and how his conversion to the Lord was brought about, and the events that transpired between him and Nimrod; also the occurrences of the confusion of tongues, how the Lord—whose name be exalted—scattered mankind to the four corners of the earth; and how they have built up all these many countries and provinces that are called after their names to this day. And by the knowledge of these things we will be brought nearer to the knowledge of our creator. Third, we are informed of the faithful attachment of our forefathers to our Lord, how it was brought about and what were the incidents of their lives, all of which will teach us the fear of the Lord. Fourth, whatever we learn concerning Sodom and its wickedness, its crimes and punishments, the knowledge of which will keep us away from all evil. Fifth, is the love of Isaac and Jacob to our blessed Lord, the prayer of Sarah and her weeping concerning the offering up of Isaac, and therein is a great advantage to improve our hearts for the service of the Lord. Sixth, what we learn concerning the battles of the sons of Jacob with the people of Shechem, in the seven cities of the Amorites. This will help us, in a measure to fill our hearts with confidence in God, seeing how these ten men could destroy seven cities, if not by their trust in God, whose name be glorified. Seventh, is the information concerning the history of Joseph in Egypt with Potiphar and his wife, and with the king of Egypt. This will awaken our hearts likewise to the fear of the Lord, to keep away from all sin, so that we also may finally be triumphant. Eight, is what hath happened unto Moses, our teacher of blessed memory, in Kush and in Midian, for by these lessons we learn to understand the wonderful kindness of the Lord which he bestoweth upon the righteous, and to cling lovingly to his holy name. Ninth, is the information we gain concerning the fate of the children of Israel in Egypt, how their servitude began, and how they had to work in Egyptian bondage, and what hath occurred to them all that time until they were delivered, simply because they trusted in the exalted one. And there is no doubt that all those reading the history of our forefathers in Egypt from this book on the eve of Passover will certainly receive a great reward. And we do so really in the provinces of Spain in these days of our dispersion; after having read the Hagadah (the history of the Exode compiled for that occasion) to the end, we open this book and recite therein the history of Israel in Egypt from the time of their coming unto the land to the time that the Lord brought them forth in deliverance, for this is the book wherein the history of Israel's redemption from bondage ought to be read. Tenth, there are a great many passages, from Rashy of blessed memory and other commentators, whereby they attempt to clear dubious Bible passages, originally found in this book, viz.: concerning the angels meeting Jacob when he left Aram to meet Esau. [Eleventh] the story of Gabriel's teaching Joseph seventy languages, and many more of the same kind. (Eleventh,) that every public preacher and teacher will discover therein many new ideas not to be found in the commentaries, and by these means he can secure the close attention of his hearers. (Twelfth,) that all the merchants and travelers who have no time to study the law, may read this book and receive their reward, for therein lies the benefit of the soul and the pleasure of the body, to obtain new ideas which are not written in any other book, all of which brings us closer to the Lord and to a better understanding of him. And since we have seen the merits and virtues of this book, and the great advantages it offers, we have endeavored to bring it into print, without having added or omitted the least. And now since we have commenced to print it in book form, it should be in the hands of every one of our brethren in exile, so that generation and generation, city and city, family and family, province and province may become enlightened by its circulation, and learn to understand the wonderful kindness of Jehovah, which he hath bestowed upon our fathers since times of old, when he hath chosen us from the midst of all nations; and thereby they that think over this book will be purified and give their hearts to the fear of the Lord. And in Jehovah the God of gods do we trust, and in him do we confide and unto him do we pray for help and salvation to assist us in the work of heaven, to give us success in the path of justice, to deliver us from mistakes, and keep us pure from sins that are concealed to us; as the Messiah hath said: “Who can understand his errors, cleanse thou me from secret faults.” And God may show us the way of goodness, and lead us in the path of success, for the sake of his grace and mercy, and may he fulfill the wishes of [our hearts] unto all good. Amen, and may this be the will of God!
He said: When you deliver the Hebrew women and you look upon the birthstool [ovnayim], if it is a son you shall kill him but if it is a daughter she shall live (Exodus 1:16). “He said: When you deliver the Hebrew women…” Why did he command to kill them by means of the midwives? It was so the Holy One blessed be He would not prosecute him, but would punish them. “And you look upon the ovnayim,” [this is] the place through which the baby passes [as it emerges]. Alternatively, ovnayim, Rabbi Yehuda bar Simon said: The Holy One blessed be He makes a woman’s limbs hard as stones [avanim] when she is sitting on the birthstool in childbirth, as were it not so, she would die. Rabbi Pinḥas the ḥaver says in the name of Rabbi Yona, this supports Rabbi Yehuda bar Simon: Ovnayim means nothing other than a block, which is a hard object, as it is written: “I went down to the potter’s house, and behold, he was at work on the wheel [ovnayim]” (Jeremiah 18:3). (This is the surface on which the potter produces his vessel..) Rabbi Ḥanin said: He provided them a clear sign: Just as the potter has one thigh here and one thigh there and the block in the middle, so too, a woman giving birth has one thigh here and one thigh there and the newborn is in the middle. Some say: When she crouches to deliver, her thighs grow cold as stones. “If it is a son, you shall kill him.” He said to them, if it is male, kill him, and if it is female, do not kill her; rather, if she lives, she lives, and if she dies, she dies. They said to him: How will we know if it is male or if it is female? Rabbi Ḥanina said: He provided them a clear sign. If it is face down, know that he is male, as he is looking, in his mother, at the earth from which he was created. If it is face up, she is a female, as she is looking at her source, the rib, as it is stated: “He took one of his ribs” (Genesis 2:21). The Holy One blessed be He said to him: ‘Wicked one, whoever gave this counsel is a fool. You should have killed the females. If there are no females from where will the males marry women? One woman cannot take two men, but one man can take ten women, or one hundred.’ That is: “The princes of Tzoan are but fools” (Isaiah 19:11); it is they who gave him this counsel.
“Speak to the children of Israel, saying: When a woman conceives and bears a male child, she shall be impure seven days; like the days of her menstrual infirmity she shall be impure” (Leviticus 12:2). “When a woman conceives” – that is what is written: “Back and front You shaped me” (Psalms 139:5). Rabbi Yoḥanan said: If a person merits, he inherits two worlds, this one and the next. That is what is written: “Back and front You shaped me.” If not, he comes to present an accounting, as it is stated: “You placed Your hand upon me” (Psalms 139:5), as it is written: “Distance Your hand from me” (Job 13:21). (This was stated by Job in light of his suffering, and indicates that the image of God’s hand upon a person is used in the context of suffering. ) Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him androgynous. Reish Lakish said: When he was created, he was created with two faces. (There was a face and the front of a body on both sides. ) [God] sawed him, and two backs were formed, a back for the male and a back for the female. They raised an objection to him: “He took one of his ribs [mitzalotav]…[the Lord God built the rib that He took from the man into a woman]” (Genesis 2:21). He said to them: It was one of his sides, as it is written: “For the [second] side [ultzela] of the Tabernacle” (Exodus 26:20). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him such that he filled the entire world from one end to the other. From where is it derived [that he filled the world] from east to west? As it is stated: “Back and front You shaped me.” From where is it derived [that he filled the world] from north to Ssouth? As it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). And from where is it derived [that he filled] the entire space of the world? (From the earth to the heavens.) As it is stated: “You placed Your hand upon me.” (“You placed [vatashet]” indicates that he was near to the Holy One blessed be He when He placed His hand upon him. ) Rabbi Elazar said: “Back,” this is the first day, “and front,” this is the final day. (The reference here is to the first and final days of Creation.) According to the opinion of Rabbi Elazar, [this is] as it is written: “God said: Let the earth produce living creatures in its kind” (Genesis 1:24); this is the spirit of Adam the first man. (Rabbi Elazar’s point is that Adam’s spirit was created on the sixth day before other creations that were created on that day, and his body was created last. ) Reish Lakish said: “Back” is the final day, “and front,” this is the first day. According to Reish Lakish, as it is written: “The spirit of God hovered over the surface of the water” (Genesis 1:2), this is the spirit of the messianic king. If a person merits, they say to him: ‘You preceded the entire act of Creation.’ If not, they say to him: ‘The gnat preceded you, the worm preceded you.’ Rabbi Yishmael ben Rabbi Tanḥum said: “Back,” after all the creations, “front,” before all the punishments. (Man was created last but is the first to be punished, as in the Flood: “From Man to animal” (Genesis 7:23).) Even his praise came only last, as it is stated: “Beasts and all animals, (The term beast [ḥaya] implies animals generally undomesticated, and the term animal [behema] implies species that are generally domesticated. ) creeping animals, and birds of wing” (Psalms 148:10), and thereafter: “Kings of the earth and all nations” (Psalms 148:11). Rabbi Simlai said: Just as the creation of man was after animal, beast, and bird, so, his law is [written] after those of the animal, beast and bird. That is what is written: “This is the law of the animal” (Leviticus 11:46), and thereafter: “When a woman conceives.”
זכר ונקבה ברא אותם, “He created them as possessing male and female organs.” This is explained in greater detail in Genesis 2,21, where the physical separation of the female from Adam is described as G-d building up one of Adam’s ribs into a whole new body.
The Talmud asks whether certain other formulae are also valid. Many of these words are taken from the stories of Adam and Eve or from elsewhere in the Bible. I will list the references here: מיוחדת—Genesis 2:24 מיועדת—Exodus 21:8-9 עזרתי, נגדתי—Genesis 2:18 עצורתי—Unclear, some say this is from I Samuel 21:6, but Rashi disagrees. צלעתי, סגורתי—Genesis 2:21 תפושתי—Deuteronomy 22:28 The only of these that we know is valid is “taken by me” because the verse explicitly uses the language “takes a wife.”
Rav Yehoshua Bachrach (“Yonah ben Amittai V’Eliyahu” p. 14) notes that the word “VaYeiradeim” expresses a deep sleep (such as Tardeimah (In modern Hebrew, Haradamah is the word used for surgical anesthesia. ) , the deep sleep Hashem imposed on Adam HaRishon when He removed his rib to create Chavah recorded in Bereishit 2:21). This expresses that Yonah is completely detached from the storm and the message that Hashem is sending with it. The shoresh (root) of VaYeiradeim could be “Y-r-d”, from the word Yarad, meaning descend. Yonah descended and steeped himself into his sleep.
But there is another reason for this: Since these eighteen years to the canopy correspond to the eighteen ribs in a man - twelve large ones and six small ones - and woman was taken from his ribs (Genesis 2:21). So when a man is eighteen years - corresponding to his eighteen ribs - the other rib that was taken from him should be returned to him. And behold, the woman is called, "his rib." And even though Rashi, may his memory be blessed, explained (Rashi on Genesis 2:21) "of his ribs," to be, "from his sides; as in, 'and the side (tselaa, the same word used in Genesis) of the tabernacle' (Exodus 26:20)" - behold, Onkelos (Onkelos Genesis 2:21) translated [it as], "meealaohi, and that is an expression [meaning] rib. And this is likewise shown from the words of the Sages, may their memory be blessed. But this is not the place for this. And there is another reason for this, and it will be explained adjacently.
לנתר, to jump, to shake, as per Onkelos. The root occurs in this sense in Chabakuk 3,6 ויתר גוים, “He makes the earth shake.” This transitive mode of the root נתר, natar, also occurs in Genesis 2,21 from the root נפל, nafal.
זכר ונקבה ברא אותם MALE AND FEMALE CREATED HE THEM — And further on (Genesis 2:21) it is said: “and He took one of his ribs etc.” (The two passages appear to be contradictory.) But according to a Midrashic explanation, He created him at first with two faces, and afterwards He divided him. But the real sense of the verse is: here it tells you that both of them were created on the sixth day, but it does not explain to you how their creation took place; this it explains to you in another place (Genesis Rabbah 8:1 and see Eruvin 18a) .
“The Lord God cast a deep sleep” [2:21]. God put Adam to sleep. This teaches us that the person should not argue with his wife if he sometimes sees something that does not please him. He should make himself as if he does not see it and is sleeping. (Toldot Yizhak, Genesis, 2:21.)
[35] “He took one of his sides” (Gen. 2:21). Of the many faculties of the mind He took one, the faculty of perception. “Took” must not be understood as equivalent to “removed,” but as equivalent to “enrolled,” “registered,” as we find it elsewhere “take the sum of the spoils of the captivity” (Numb. 31:26).
[38] “And he filled up flesh in its stead” (Gen. 2:21), that is to say He fulfilled perception that was only a state by leading it on to be an activity, and extending it till it reached the flesh and the whole surface of the body. And so he adds the words, “He built it to be a woman” (Gen. 2:22), proving by this that the most proper and exact name for sense-perception is “woman.” For just as the man shows himself in activity and the woman in passivity, so the province of the mind is activity, and that of the perceptive sense passivity, as in woman.
[19] “And God brought a trance upon Adam, and he fell asleep; and He took one of his sides” and what follows (Gen. 2:21). These words in their literal sense are of the nature of a myth. For how could anyone admit that a woman, or a human being at all, came into existence out of a man’s side? And what was there to hinder the First Cause from creating woman, as He created man, out of the earth? For not only was the Maker the same Being, but the material too, out of which every particular kind was fashioned, was practically unlimited. And why, when there were so many parts to choose from, did He form the woman not from some other part but from the side? And which side did he take? For we may assume that only two are indicated, as there is in fact nothing to suggest a large number of them. Did he take the left or the right side?
[31] Having said this, we must show how the terms employed accord with it. “God cast,” he says, “a trance upon Adam, and he went to sleep” (Gen. 2:21). Quite correctly does he use this language. For the mind’s trance and change is its sleep, and it falls into a trance when it ceases to be engaged with the objects appropriate to it; and when it is not at work at these, it is sleeping. Rightly also does he say that this change or turning which he undergoes is not of his own motion but of God’s; that it is God who “casts it on him,” that is, brings and sends it on him.
§ 20. εἴ γε μὴν … σαρκίνη δήπου; “if one of the two sides was filled up with flesh, are we to presume that the one not so treated was not made of flesh?” Philo captiously presses the words of Gen. 2:21, ἀνεπλήρωσεν σάρκα ἀντʼ αὐτῆς, to mean that in the filling up a different material, namely flesh, was substituted (ἀντι) for the material which was there before; which would of course imply that the other side was of a material other than flesh.
The story of the creation of Eve, we are told, is not meant to be taken literally. It is a Myth,” showing forth the origin of Sense-perception, which becomes active when Mind is asleep (Gen. 2:21). The bringing of Woman to Man is the introduction of Sense-perception to Mind, which hails it as its own (2:22 f.). (19 ff., 40 ff.)
What is the meaning of the statement, "And God sent a trance upon Adam, and caused him to sleep?" (Genesis 2:21).
Why, as other animals and as man also was made, the woman was not also made out of the earth, but out of the rib of the man? (Genesis 2:21).
[257] We have the third sort of ecstasy when Moses finds a lesson of wisdom in the story of the creation of woman. God “cast,” he says, “an ecstasy on Adam and he slept” (Gen. 2:21). Here by ecstasy he means passivity and tranquillity of mind. For sleep of mind is waking of sense, since waking of the understanding is inaction of sense.
The Gemara asks: Granted, according to the one who said that Eve was a face, that is why it is written: “And He took one of his sides and closed up the place with flesh in its place” (Genesis 2:21), as it was necessary to close the side that was open. However, according to the one who said that Eve was originally a tail, what is meant by the verse: “And closed up the place with flesh in its place”? Rabbi Yirmeya said, and some say Rav Zevid said, and some say Rav Naḥman bar Yitzḥak said: It was necessary to say that only with regard to the place of the incision.
The Gemara asks: Granted, according to the one who said that Eve was a face, it is understandable that it is written: “And He took one of his sides and closed up the flesh in its place” (Genesis 2:21). However, according to the one who said that Eve was created from a tail, what is meant by the verse: “And He closed up the flesh in its place”?
A dilemma was raised before the Sages: If a man betrothing a woman said: You are hereby unique to me, what is the halakha? Is this woman betrothed? Similarly, if he said to her: You are hereby designated to me, what is the halakha? If he said: You are hereby my helper, what is the halakha? If he said: You are hereby my counterpart, what is the halakha? If he said: You are hereby my gathered one, what is the halakha? If he said: You are hereby my rib, what is the halakha? If he said: You are hereby my closed one, what is the halakha? If he said: You are hereby beneath me, what is the halakha? If he said: You are hereby my seized one, what is the halakha? Finally, if he said: You are hereby my taken one, what is the halakha?
Rava taught: What is the meaning of that which is written: “For I am ready to stumble [letzela] and my pain is always before me” (Psalms 38:18)? Bathsheba, daughter of Eliam, was designated as fit for David from the six days of Creation. Rava interprets that the term letzela is referring to Eve, who was taken from the side [tzela] of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. But she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, was designated as fit for David, but he partook of her unripe, before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah.
§ The Roman emperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept; and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). The daughter of the emperor said to Rabban Gamliel: Leave him, as I will respond to him. She said to her father: Provide one commander [dukhus] for me to avenge someone’s wrongdoing. The emperor said to her: Why do you need him? She said to him: Armed bandits came to us this past night, and took a silver jug [kiton] from us, and left a golden jug for us. The emperor said to her: If so, would it be that armed bandits such as these would come to us every day. She said to him: And was it not similarly good for Adam the first man that God took a side from him and gave him a maidservant to serve him?
Cast four gold rings for it, to be attached to its four feet, two rings on one of its side walls and two on the other.
As the sun was about to set, a deep sleep fell upon Abram, and a great dark dread descended upon him.
Thus they that entered comprised male and female of all flesh, as God had commanded him. And יהוה shut him in.
and the double doors of cypress wood, each door consisting of two rounded planks.
Adonoy Elohim caused unconsciousness to fall upon the man and he slept. He took one of his ribs and closed over [filled] flesh in its place.
And the Lord God threw a deep slumber upon Adam, and he slept. And He took one of his ribs, it was the thirteenth rib of the right side, and closed it up with flesh.
| וַיִּ֩בֶן֩ יְהֹוָ֨ה אֱלֹהִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃ | 22 | And God יהוה fashioned the side that had been taken from the Human into a woman, bringing her to the Human. |
And this is, “He built” (Genesis 2:22) —”He constructed her like a storehouse” (Berakhot, ibid.). The primary construction and rectification of the Holy Tongue is dependent upon (Isaiah 33:6), “the fear of God is his storehouse,” corresponding to (Ecclesia st es 12:13), “Sof davar (In the end), all is heard: fear the Lord.”
“Vayiven Hashem Elohim et Hatzela (The Lord God Fashioned the Rib) that He took from the man into a woman, and He brought her to the man.” (Genesis 2:22)
This is the meaning of: “The Lord God fashioned the rib that He took from the man [into a woman, and He brought her to the man]” (Genesis 2:22). “VaYiVeN (He fashioned)” is an acronym for U’tekativ Yated B’makom Ne’eman (I will affix him as a peg in a trusted place) (Isaiah 22:23). This alludes to dominion, as in Targum Yonatan’s rendering of this verse: I will appoint him as a trusted officer serving in an enduring position.” In other words, the dominion will be enduring.
(This is as stated [about the verse,] “And HaShem Elohim-יהו"ה אלהי"ם built the side”; that this refers to Abba and Imma of Atzilut that built her etc., (Genesis 2:22; Zohar Bereishit 48b - 49a.) and told her, (Zohar Balak 187a) “Go and guard your house,” to be the head of Briyah, Yetzirah and Asiyah etc.)
However, after the Nesirah-Separation, Malchut was built into an independent Partzuf-stature with lights and vessels, as it states, (Genesis 2:22) “And HaShem Elohi”m-יהו"ה אלהי"ם built the side [that He had taken from man] etc.”
ויביאה אל האדם; “He brought her to Adam.” Where did He bring her from? After all she had been part of her husband’s ribs before, i.e. right next to him? The Torah here describes how her sudden appearance next to him was viewed by Adam when he awoke from his deep sleep. He thought that G-d had brought her to him, just as He had brought the animals to him to be named. It was only after he noticed that now one of his ribs was missing, that he realised that she had formerly been part of his own flesh; this is why he exclaimed: “bone from my own bones, etc.” If we were to look for a similar formulation in the Holy Scriptures, we can find it in Joshua 2,7: והאנשים רדפו אחריהם, “and the men had chased after them” (the spies). Actually, they were only under the impression that they pursued them, as they never found them. Some commentators claim that our verse means that Adam thought that G-d had performed the operation beyond the borders of the garden, and this is why the Torah wrote: “He brought her to Adam.”
MADE HE. Va-yiven (made me) is a hifil conjugation. (This comment is difficult. Va-yiven is a kal conjugation. Krinsky and Weiser suggest deleting it. Indeed, some versions do. If it is retained then it must be explained as follows: Va-yiven (from the root bet, nun, heh) is short for va-yivneh. I.E. notes that this type of short form of a lamed heh root is found in the hifil and in the kal (Weiser). Vat. Ebr. 38 reads, va-yiven is a kal, as is va-yifen. This appears to be the correct reading.) We find similar instances with the kal conjugation in va-yifen (and he turned) (Ex. 7:23) and va-yiken (and he bought) (Gen. 33:19).
AND BROUGHT HER. When Adam awoke from his sleep he thought that the woman was brought (The word brought is not to be taken literally. The woman was created next to Adam as he slept; thus she could not have been brought to Adam.) before him as the animals were brought before him. Scripture speaks of Adam’s thoughts. Similarly, And the men pursued after them (Josh. 2:7). (The men thought that they were pursuing the Israelite spies. In reality they were not, for the spies were hidden by Rahab.) It is also possible that the woman was created outside of the garden and then was brought to Adam. When he looked around he knew that she had been cut from him, for one of his sides with its flesh was missing and he felt that it had been closed with other flesh.
ויבאה "and came" The writings were missing, and she cries and says about my writings, she decorated them, and she did decorate my writings and brought them to me. [edit. I suspect this example was R' Jacob's life, his wife?]. And I will explain things in the tradition (Mesorah) and things that were brought to Adam. "Isaac then brought her into the tent... (Gen 24:67)", "...and brought her to the City of David... (I King 3:1)", "Hence the LORD was intent upon bringing calamity upon us (Dan 9:14)". Their predecessor who carried Pharaoh's daughter from above and this example of first Adam was banished by the `Elionim (The Superior one) cause of Chavah (Eve), And in Yitzchak it was the opposite because she (Rebecca) was in Sarah's place (blessing returned), it is said in the Midrash (Ber. Rab. 60:16).
ויבן ה' אלוקים את הצלע, “the Lord G-d built up the side, etc.” Both names of G-d are used to show that now the world was complete. When the Torah describes the creation of man in detail we also find the words וייצר ה' אלוקים את האדם. This was justified as Adam already incorporated within himself all the potential of the female of the species except that this potential had not become manifest. The potential capability of woman is hidden within the male, whereas the manifestation of man’s potential comes to the fore within woman. This is what is meant when the Torah wrote in Genesis 46,15 אלה בני לאה אשר ילדה ליעקב, “these are the sons of Leah which she bore for Yaakov.” In that verse the sons are attributed to Leah. Immediately following that statement the Torah adds: ואת דינה בתו, “and Dinah his daughter.” We see that the female children are attributed to the father. You will note that the Torah employs similar language in Leviticus 12,2 אשה כי תזריע וילדה זכר, “when a woman fertilizes semen she will give birth to a male.” On the other hand, the Torah continues there ואם נקבה תלד וגו'. “and if she gives birth to a female, etc.” When you review the creation of man you will find that two of the ten directives (when you exclude the word בראשית as a directive) G-d issued when creating the universe pertained to the creation of man, i.e. the male and the female. The first directive is ויאמר אלוקים נעשה אדם. G-d said: “let us make Adam.” The second directive is ויאמר ה' אלוקים לא טוב היות האדם לבדו, אעשה לו עזר כנגדו, “it is not good for Adam to remain solitary, I shall make him a helpmate who corresponds to him.” Please remember that the tenth of the directives involving the creation of the universe was the directive to create Chavah. There are sages who count the 10 directives according to the following sequence: five directives were issued on the first three days of creation; another five were issued during the next three days. If so, then they could not have included the directive in 1,29: ”here I have assigned to you all the grass which produces seed ...as food for you.” As far as we are concerned, the word בראשית itself is one of the ten directives whereas the directive “let us make Adam,” is the ninth directive and the directive “it is not good for Adam to be solitary, etc.” is the tenth directive. I do not consider either of the statements: ”be fruitful and multiply,” or the statement: “here I have assigned to you as food, etc.,” as one of the directives which form part of the ten directives which brought the universe into being.
ויבן ה' אלוקים את הצלע, the word צלע here has to be pronounced on the last syllable. The Torah says, in effect, that G’d “integrated” this צלע to be an integral indistinguishable part of Chavah’s other limbs and organs. She became basically a creature similar in all respects to Adam himself, except for her specifically female features.
ויביאה אל האדם, after Adam had woken up G’d brought Chavah to him to be his mate. In other words, when Adam awoke he saw her standing upright facing him.
ויבן AND HE FORMED (literally, He built) — as a structure, wide below and narrower above for bearing the child, just as a wheat-store is wide below and narrower above so that its weight should not strain the walls (Berakhot 61a).
ויבן את הצלע לאשה AND HE MADE THE RIB INTO A WOMAN — לאשה means that is should become a woman, like (Judges 8:21) “and Gideon made it לאפוד ” i. e., that it should become an ephod.
ויבן ה' אלוקים את הצלע לאשה, it was someone possessing the features of a human being, much like those of a man. She would be different from man only in some external physical features. She would possess the same ability to perfect her personality as did man.
So that it should become a woman. Rashi is answering the question: Does ויבן את הצלע לאשה not imply that He built the rib for the woman, to be used for something, rather than implying that He formed the woman from the rib? Thus Rashi explains [that the ל of לאשה means] “to become a woman.” Similarly in the verse Rashi cites, “And Gidon made it to an ephod” (Shoftim 8:27), it does not mean that Gidon made the material into something to be used for the ephod. Rather, he made the material into an ephod.
The Lord God built the side that He took from the man into a woman, whose form differed from that of a man, and brought her to the man after he awakened.
“And the Lord God formed” [2:22]. Rabbi Joshua says in the name of Rabbi Levi. The Holy One sat and considered from which organ should she be created. He said, I will not create her from Adam’s head since she will be very arrogant and carry her head high. If I were to create her from the eye, she will want to see everything. From the ear, she will want to hear everything. From the mouth, she will want to speak much. From the heart, she will be envious of all people. From the hand, she will want to grab everything. From the feet, she will run around. Therefore, I will create her from an organ that is hidden. This is the rib that one doesn’t see, even when the person is naked. However, none of this helped. I did not create her from the head, yet she holds her head high, as the verse says, “and walk with heads thrown back” [Isaiah, 3:16], and they go with throats high. I did not create them from the eye and they want to see everything, as the verse says, “with roving eyes” [Isaiah, 3:16], they see everything with their eyes. I did not create them from the ear and they listen to everything that they shouldn’t, as the verse says, “and Sarah was listening at the entrance of the tent” [Genesis, 18:10]. I did not create her from the heart so that she shouldn’t be envious of everyone, as the verse says, “and Rachel became envious of her sister” [Genesis, 30:1], and Rachel was envious of her sister. I did not create her from the hand, because they would have long hands to grasp, as the verse says, “and Rachel stole the Teraphim” [Genesis, 31:19]. I did not create her from the feet, so that she should not run around among the houses, as the verse says, “and Dinah went out” [Genesis, 34:1]. (Genesis Rabbah, 18.2.) Rabbi Joshua asks: why is it when the child comes out of the mother, if it is a boy its face is down to the earth, and a daughter, her face is up towards the mother. He answered: the son looks to where he was created, since Adam was created from the earth. Therefore, the son looks at the earth with his face when he comes out of the mother. However, Eve was created from the person. Therefore, the daughters look with their faces at the mother because they were created from a person. (Genesis Rabbah, 17.8.) Some sages say that the son comes out with his face towards the earth, because when the man lies with his wife his face is toward the earth, and the daughter looks up because the woman has her face upwards. (Sefer Hasidim (Wistinetski ed.), para. 1185.) Rabbi Joshua asks: why must the woman adorn herself with perfumes and good smelling things and clean clothes more than the man? He answered that Adam was created from the earth and earth never stinks. Eve was created from a rib bone. It is a parable. If you do nothing to meat for three days, it stinks. Therefore, the women must adorn themselves with perfumes and clean clothes. They might stink if they did not adorn themselves in this way. Why do women have good voices? It is a parable. Bang two bones together and it makes a sound and rings. Bang earth against earth and it makes no sound. Why can one not easily persuade a woman to commit a sin or dissuade her from her anger? He answered that the woman was created from a bone and if you poured water on a bone all day, the bone would not dissolve. However, pour a little water on earth, and it will soon dissolve. Therefore we say, “as a father has compassion for his children” [Psalms, 103:13]. The father is compassionate. Why does a man seek a wife and a woman does not seek a man? He responded: I will give you a parable. One who loses something must search for what he has lost. However, the woman has not lost anything. Therefore, she does not search. Why does the man have the hair on his head uncovered while the woman must cover the hair of her head? He answered, this is because Eve made Adam sin. Therefore, she must go covered, ashamed and with covered head. Why do women run to a dead person first? This is because they brought death into the world. Why did the Holy One give women the commandment of nidah? (The laws of ritual purity relating to menstruation. Cf. Leviticus, 15:19–30.) Because she spilled the blood of people. Why was she given the commandment of hallah? He said that she made Adam sin, separating him from the earth. Therefore, she is obligated to separate the hallah from the dough. (According to Num. 15:20–21, one is obligated to separate a small portion of every batch of dough. In Biblical times it was given to the priest as an offering. Today it is burnt in the oven.) Why do women light candles? Because she extinguished Adam’s light, that is, [previously] his soul shone like a candle. (Genesis Rabbah, 17.8. These three commandments of nidah, hallah, and lighting Sabbath candles have been traditionally considered the basic commandments unique to women.)
One of these utterances is this: “Adam and Eve were at first created as one being, having their backs united: they were then separated, and one half was removed and brought before Adam as Eve.” The term mi-ẓal‘otav (lit. “of his ribs”) signifies “of his sides.” The meaning of the word is proved by referring to ẓel‘a, “the side” of the tabernacle (Exod. 26:20), which Onkelos renders setar (“side”), and so also mi-ẓal‘otav is rendered by him “mi-sitrohi” (of his sides). Note also how clearly it has been stated that Adam and Eve were two in some respects, and yet they remained one, according to the words, “Bone of my bones, and flesh of my flesh” (Gen. 2:23). The unity of the two is proved by the fact that both have the same name, for she is called ishshah (woman), because she was taken out of ish (man), also by the words, “And shall cleave unto his wife, and they shall be one flesh” (ii. 24). How great is the ignorance of those who do not see that all this necessarily includes some [other] idea [besides the literal meaning of the words]. This is now clear.
After all this, one should not be surprised by the many negative opinions about the nature of women. The Torah says: “And God built the rib He had taken from Adam as a woman.”50 (Genesis 2:22.) One of the Talmudic teachers says:
Quand IMAH sort de ZA, ses MOHIN (ceux de ZA) sont en elle et les NEHI de ABBA sont [aussi] habillés en elle. Ils entrent et construisent NOUKVAH qui est arrangée par eux. Et HESSED est attiré vers ZA qui repousse les GUEVOUROT qui sont sur ses arrières. Elles sont données à NOUKVAH par eux (les arrières de ZA) et elle se coupe de lui. Il s’avère que NOUKVAH est construite par la gauche et ZA par la droite. Il reviennent face à face elle est construite devant lui. Sur eux, il est dit : « YKVK ELOKIM construisit une femme à partir du côté qu’il prit à ADAM et il l’a présenta à ADAM » (Genèse 2 :22)
[Sec. 18] 40. [The beginner] must also know that the emanation of Malkhut and Tiferet in union stems from the height of the degrees beginning from Ḥokhmah. This is the mystery of the dual face (I.e. a hermaphrodite. Cf. Eruvin 18a, Bereshit Rabbah 8:1.) in which they were created. However, within Ḥokhmah they constitute the vav prior to the daled in the order of the completion of the [spelling of] yod in the [divine] Name. (The word yod is spelled out with three letters: yod, vav, and daled.) They emanate and come in to Binah as daled before vav. In Binah, through Ḥesed, Malkhut is separated from Tiferet and Malkhut remains in Ḥokhmah-within-Binah. Tiferet emanates, and afterwards And the Lord built (banah), Binah, the rib, Malkhut, which he took from the man, Ḥokhmah, and brought it to the man, Tiferet (Gen. 2:22). And there was still not [a help meet for him] (Gen. 2:20)—this is the mystery of diminution. (The reference is to the diminution of the moon. Cf. Bereshit Rabbah 6:3. The moon is a symbol of the sefirah Malkhut.) However, Malkhut was below Tiferet, with both of them deriving sustenance from [the side of] Judgment from Gevurah and Binah. Similarly, Ḥesed [derived its sustenance] from Gedulah and Binah. Tiferet forced Malkhut to the side of Mercy, for he is “below” relative to Mercy. Then [Malkhut] criticized and said, “It is impossible,” since her intention was that Malkhut should work [in the sphere of] Judgment and Tiferet in Mercy, and that Tiferet would not force Malkhut to the side of Mercy. Then we say to her, “Go and diminish yourself.” Thus they subtracted from its light, and whereas previously she had been at the seventh rung, she descended to the tenth [rung] because of the diminution of her merit.
And here, with the concept of surrender, the humble [person] finds himself with the the Creator - Hashem. Just as He is elevated above all of those elevated, and 'gaah' above all of those who are 'gaim', just as we said with what was written (in Tehillim, chapter 33:1), "ה' מלך גאות לבש." So too [we find humility] with Dovid haMelech (alav haShalom) (in Tehillim, chapter 18:36), "וענותך תרבני," as it is explained in Midrash Tanchuma (ילקוט שמואל רמז קסא) about this passuk. This is what it says. "With my right [hand], I support you," (Tehillim 18:36) -- this is what is written in the Torah, "מימינו אש דת למו" (Devarim 33:2). And, "Your humility is multiplied," as in, who is humble like Hashem? A person says to his friend: Come and beautify the brides, or visit the sick, or bury the dead, or give comfort to the mourners: and he says to him, "I am a 'gadol' and rich; why should I go [and do these]? However, Hashem [does each of these, as it is written in these pasukim]: ויבן את הצלע (Bereishit 22:2), וירא אליו ה' (Devarim 18:1), ויקבור אותו בגי (Devarim 34:6), וירא אלהים אל יעקב (Bereishit 25:9).
It is stated of the Temple: (Ps. 147:2) The builder of Jerusalem is Ha-Shem. And it is stated there, about Adam: (Gen. 2:22) And Y”Y ELQYM built the rib, which He took, from the man... – this is Ḥokhmah, ... and He brought her to the man – this is the Middle Pillar, the level of Moses.
And when will the Middle Pillar be complete? When it becomes joined with the Shekhinah. It is this that is written: (Gen. 33:17) And Jacob travelled to Sukkot, and he built for himself a house... It is this that is written: (Gen. 2:22) ... and Y”Y ELQYM built the rib...
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
“The Lord God built the side that He had taken from the man into a woman, and brought her to the man” (Genesis 2:22). “The Lord God built [vayiven] the side” – Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Understanding [bina] was inserted in her, more than in man, as we learned: (Mishna Nidda 5:6.) A girl who is aged eleven years and one day, her vows are examined; (She is probed to determine whether or not she fully understands the import and consequences of vows.) at age twelve years and one day her vows take effect [without examination]. And she is examined during her entire twelfth year. (From her eleventh birthday to her twelfth.) A boy who is aged twelve years and one day, his vows are examined; at age thirteen years and one day his vows take effect [without examination]. And he is examined during his entire thirteenth year. (This shows that girls mature earlier than boys.) Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: Some reverse it; (Some hold that boys mature intellectually at twelve and girls at thirteen.) the woman typically sits inside her house, while a man typically goes out to the marketplace and gains understanding from [interaction with other] people. (That is why, although girls certainly mature physically earlier than boys, it is boys who have the intellectual advantage. According to this opinion, vayiven must be given a different interpretation.) Rabbi Aivu, and some say it in the name of Rabbi Benaya, and he taught it in the name of Rabbi Shimon ben Yoḥai: He [God] adorned her [Eve] like a bride and then brought her before him [Adam]. There are places where they call braiding hair binyata. (And that is what is meant by vayiven.) Rabbi Ḥama bar Ḥanina said: Do you think that He brought her to him under a carob or under a sycamore? (With no adornment.) It was only after He adorned her with twenty-four types of ornaments (See Isaiah 3:18–24.) that He brought her to him. That is what is written: “You were in Eden, the garden of God; every precious stone was your canopy: Ruby, topaz…” (Ezekiel 28:13). The Rabbis and Rabbi Shimon ben Lakish, the Rabbis said: There were ten [canopies], (There are ten precious items listed in the aforementioned Ezekiel verse.) and Rabbi Shimon said: Eleven. [This is because] Rabbi Ḥama bar Ḥanina and Rabbi Shimon ben Lakish, both of them say: When there is a generalization followed by details, the generalization is meant to add on something to the details, so that the word “every” is also included. (It is intended to add one more item to those listed explicitly.) “Every precious stone was your canopy” is the generalization; “Ruby, topaz and clear quartz, beryl…” are the details, and the word “every” is included: “Every precious stone was your canopy.” (This is why Rabbi Shimon said there were eleven canopies.) Rabbi Levi and Rabbi Simon, one said: There were nine [canopies], and one said: Ten. The one who said ten, it is in accordance with the opinion of the Rabbis. (In the previous paragraph.) The one who says that there were nine, [this is because] the gold mentioned here (It is the final item on the list.) is not one of the canopies. (Rather, it was given to Adam to put to his own use. ) Rabbi Ḥama bar Ḥanina said: He made the [canopy’s] walls of gold and the roofing of gems and pearls. Rabbi Elazar bar Bisena said in the name of Rabbi Aḥa: He even made hooks of gold for it.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Vayaven is written (The letters of vayiven can also be read vayaven, He acted with thought.) – He contemplated [hitbonen] from where to create her. He said: I will not create her from [Adam’s] head, so she should not hold her head high [in arrogance]; nor from the eye, so she should not be too curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the heart, so she should not be envious; nor from the hand, so she should not be one who touches everything; nor from the foot, so she should not walk off. But rather, [I will create her] from a place that is covered up in man, (The Midrash here follows the opinion found in Devarim Rabba (6:11), that Eve was created from the inside of Adam’s thigh.) as even when a person stands naked, that place is covered. Regarding each and every limb that He created for her, he said to her: ‘Be a modest woman, a modest woman.’ Nevertheless, [what happened was,] “You neglected all my counsel” (Proverbs 1:25). I did not create her from the head, yet she holds her head high, as it is stated: “They walk with outstretched necks” (Isaiah 3:16). Nor from the eye, yet she is excessively curious, as it is stated: “And they went with curious eyes” (Isaiah 3:16). Nor from the ear, yet she is an eavesdropper, as it is stated: “Sarah was listening at the entrance of the tent” (Genesis 18:10). Nor from the heart, yet she is envious, as it is stated: “Rachel was jealous of her sister” (Genesis 30:1). Nor from the hand, yet she touches everything, as it is stated: “Rachel stole the household idols” (Genesis 31:19). Nor from the foot, yet she walks off, as it is stated: “Dina went out [to see the daughters of the land]” (Genesis 34:1).
Rav Ḥisda said: He built her to be more suitable to storage than a man, broad below and narrow above, so that she should be able to retain fetuses. “And brought her to the man” – Rabbi Avin said: How fortunate is the villager for whom the king acts as groomsman.
Rabbi Tanḥuma began: “One man out of one thousand I have found, but a woman among all these I did not find” (Ecclesiastes 7:28). (The Yefe Toar explains that this comes to explain how it is possible to say that there was something improper in Leah's behavior, as mentioned by Reish Lakish above in paragraph 1.) Rabbi Yehoshua in the name of Rabbi Levi began: “You neglect all my counsel” (Proverbs 1:25) – that is what is written: “The Lord God built [vayiven] the side” (Genesis 2:22). Vayiven – he observed from where to create her… (See Bereshit Rabba 18:2 for the entire statement of Rabbi Yehoshua in the name of Rabbi Levi. God created the woman such that she should be modest, but nevertheless not all are modest.) Reish Lakish cites it from here: “He erected an altar there” (Genesis 35:7). (See Bereshit Rabba 79:8 where Reish Lakish said that Jacob gave an improper name to the altar, and what happened to Dina was a punishment.) “Shekhem, son of Ḥamor the Ḥivite, prince of the land, saw her, and he took her, and lay with her, and violated her” (Genesis 34:2). Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to one who had a litra of meat in his possession. When he revealed it, a bird swooped down and snatched it. So, “Dina, daughter of Leah…went out.” Immediately, “Shekhem, son of Ḥamor…saw her.” Rabbi Shmuel bar Naḥman said: She exposed her forearm. (When it says that Shekhem saw her, it was only her forearm, and no other concealed part of her body.) “And lay with her, and violated her.” “And lay with her” – in the typical manner; “and violated her” – in an atypical manner.
Rabbi Abahu said: The Holy One blessed be He [Himself] took the cup of blessing, (The cup of wine over which the wedding benedictions are recited.) [as it were,] and gave a blessing to them. Rabbi Yehuda ben Rabbi Simon said: Mikhael and Gavriel were the groomsmen of Adam the first man. Rabbi Samlai said: We have found that the Holy One blessed be He blesses grooms, adorns brides, visits the ill, and buries the dead. He blesses grooms – from where is it derived? “God blessed them.” He adorns brides – from where is it derived? “The Lord God built the side” (Genesis 2:22). (See Bereshit Rabba 18:1.) He visits the ill – from where is it derived? It is as it is stated: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1). (God appeared to Abraham shortly after his circumcision.) He buries the dead – from where is it derived? “He buried him (Moses.) in the valley” (Deuteronomy 34:6). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: He also consoles the mourner. That is what is written: “God appeared to Jacob again…[and He blessed him]” (Genesis 35:9). What blessing did He bless him? It was the blessing of mourners. (This took place immediately after Jacob’s mother died (see Rashi on that verse).)
Rabbi Yitzḥak said: To what is the matter comparable? To an akhina (A kind of poisonous snake.) that was sitting at a crossroads and biting passersby. Along came a darvon (A kind of non-venomous snake.) and sat next to it. A snake charmer came along and saw them. He said, ‘This akhina, it is its nature to bite. But this one, I am surprised that he has come and clung to it.’ So, too, Moses was saying: ‘Miriam, who spoke in that manner, that is the nature of women, they like to chatter. [But] the righteous Aaron, did he have to speak against me as well?’ Moses said: ‘“[Miriam spoke, and also Aaron]” (Numbers 12:1). That “Miriam spoke” [is understandable], but could it be “and also Aaron”?’ (Numbers 12:1). When Moses learned that Aaron also spoke [against him], he began crying out: “Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me”? (Psalms 41:10). What is “my ally [ish shlomi]”? This is Aaron, who bestows peace [shalom] upon me, as it is stated [in the priestly blessing]: “He will grant peace to you” (Numbers 6:26). “Upon whom I relied” – when he stopped the angel of death. From where is this known? It is as it is stated: “Aaron returned to Moses, to the entrance of the Tent of Meeting, and the plague was stopped” (Numbers 17:15). “Who partook of my bread” – these are the twenty-four priestly gifts that he receives as benefits from Israel. (Enumerated in Numbers chapter 18.) After all this goodness, he “has lifted his heel against me.” “Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6). (Since Abraham had to hurry her on, the implication is that she was not acting with alacrity.) The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].” Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.”
Rabbi Berekhya said: Performing acts of kindness is in the Torah at its beginning, in its middle, and at its end. It is at its beginning, as it is written: “The Lord God built the rib [that he took from the man, into a woman, and He brought her to the man]” (Genesis 2:22). [This verse] teaches that the Holy One Blessed be He braided Eve’s hair, and brought her to Adam, and he became the groomsman for them; as in the coastal towns, they call braiding, building. It is in its middle, as it is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1), teaching that He visited him. (God visited Abraham, who was recovering from his circumcision.) “God blessed Isaac his son” (Genesis 25:11), this is the blessing of the mourners. (He came to console Isaac upon the death of Abraham.) At its end, as it is stated: “He buried him in the valley” (Deuteronomy 34:6). (God buried Moses.) Rabbi Ḥanin said: What is the measure of recompense [for acts of kindness]? Jacob died in the land of Egypt. For whom was it fitting to tend to him? Is it not the Holy One blessed be He, who said to him: “I will descend with you to Egypt [and I will also take you up]” (Genesis 46:4)? Joseph came and snatched the mitzva for himself, as it is written: “Joseph ascended to bury his father” (Genesis 50:7). Joseph died in Egypt. For whom was it fitting to tend to him? Is it not the tribes, to whom he administered an oath, as it is stated: “Joseph administered an oath [to the sons of Israel, saying: God will surely remember you, and you shall carry up my bones from here]” (Genesis 50:25). Moses came and snatched the mitzva for himself, as it is stated: “Moses took Joseph’s bones” (Exodus 13:19). Moses died, and the Holy One blessed be He, in His glory, repaid him, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).
It is written: “The Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). We have found that the Holy One blessed be He performs acts of kindness: He adorns brides, blesses grooms, visits the ill, buries the dead, and comforts the mourners. He adorns brides, as it is written: “The Lord God built [the rib that he took from the man into a woman, and He brought her to the man]” (Genesis 2:22). Rabbi Yoḥanan says: He built her, adorned her, and showed her to him [Adam]. Rabbi Abbahu said: Perhaps you will say that He showed her to him from behind a carob tree or from behind a sycamore tree; rather, He adorned her with twenty-four types of jewelry and then He showed her to him, as it is stated: “And He brought her to the man” (Genesis 2:22). (Although she was made from his rib, and would naturally have been right next to him, the verse states that God brought her to him. This implies that He took her to another location to adorn her and then brought her to Adam (Midrash HaMevo’ar).) He blesses grooms, as it is stated: “God blessed them” (Genesis 1:28). He visits the ill, as it is stated: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1). He buries the dead, as it is written: “He buried him in the valley” (Deuteronomy 34:6). He comforts the mourners, as it is written: “He called its name Alon Bakhut” (Genesis 35:8). Rabbi Shmuel bar Naḥman said: What is Alon Bakhut? While he was observing the mourning for Deborah, his nursemaid, tidings reached him that his mother Rebecca had died, and he wept two weepings [bekhiyot]; that is why it is stated [that Jacob called that place] Alon Bakhut. And [the verse] states regarding Jacob: “[And God appeared to Jacob again…] and blessed [him]” (Genesis 35:9) – He blessed him with the blessing of the mourners.
Picking up on two words in the text, Rava gives the verse a twist of meaning consistent with his reading of the David/ Batsheva story. The first word, tzela (from the root tz-l-a), here with the meaning of the verb “limp,” connotes in other contexts the noun “side.” (The relationship between the two words becomes clearer when we realize that someone who limps favors one side of his body. The vocalization of the two words differ. In Psalms, tzela is written with a segol, while in Genesis, it is written with a tzeireih.) This noun first appears in the Tanakh in the description of the formation of Hava, the archetypal woman: “And the Lord caused a deep sleep to fall upon the man, and he slept; and He took one of his sides (mi-tzal’otav) and closed flesh in its place. And God the Lord built the side (ha-tzelah) that he had taken from the man into a woman, and he brought it to the man” (Genesis 2:21–22).
[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. The beginning of Torah is steadfast love, its middle is steadfast love, and its end is steadfast love. (See above, 4:1 & 4; Eccl. R. 7:2:2.) Its beginning is steadfast love in that he has rendered steadfast love to bridegrooms and brides. He rendered steadfast love to Adam and Eve, as stated (in Gen. 2:22): THEN GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE MAN INTO A WOMAN >. R. Abbahu said: In Arabia they call the plaited coiffure a "building." (Cf. Ber. 61a; Shab. 95a; Erub. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11.) The Holy One adorned Eve and brought her to Adam. (Cf. Gen. R. 8:13.) Do you suppose that he brought her to him under an olive tree? Or under a fig tree? Our masters have said: The Holy One made thirteen bridal canopies for Adam and Eve, as stated (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; < EVERY PRECIOUS STONE WAS YOUR COVERING: CARNELIAN, CHRYSOLITE, AMETHYST, BERYL, LAPIS LAZULI, JASPER, SAPPHIRE, TURQUOISE, EMERALD, AND GOLD >. And the least of them is gold; for so it is written: EMERALD, AND GOLD (i.e., with gold in last place). Thus < there were > thirteen bridal canopies which were made for Adam and Eve. (Since Ezek. lists only nine stones plus gold, according to BB 75a there were only ten canopies; or perhaps eleven, with EVERY PRECIOUS STONE representing the extra one. Lev. R. 20:2 explains the tradition of thirteen by having EVERY PRECIOUS STONE represent three canopies. Similarly Gen. R. 18:2; Eccl. R. 8:1:2; PRK 4:4; PR 14:10.) R. Levi said in the name of R. Hama bar Hanina: The Holy One adorned Eve with twenty-four ornaments. And not only that, but he took her by the hand and brought her to Adam. R. Abbin Berabbi the Levite said: Blessed is a provincial who has seen this: the king taking < his bride > by the hand and bringing her to the house for him. (Gen. R. 18:3.) Thus it is stated (in Gen. 2:22, cont.): AND BROUGHT HER TO ADAM. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. Thus the beginning of Torah is steadfast love. Its middle also is steadfast love. Where is it shown? Where it is stated (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED. When she had died, what is written (ibid.)? AND ITS NAME (i.e., the name of her burial place) WAS CALLED WEEPING OAK, for Jacob was sitting there and weeping over her. The Holy One said: Jacob is sitting and grieving. He appeared to him visibly, as stated (in vs. 9): NOW THE LORD APPEARED UNTO JACOB AGAIN… < AND BLESSED HIM >. (Eccl. R. 7:2:3; see Gen. R. 8:13; 82:1.) And its end is steadfast love, < as seen in the case > of Moses; for, when he passed away, he buried him. Thus it is stated (in Deut. 34:6): AND < THE LORD > BURIED HIM IN THE VALLEY IN THE LAND OF MOAB. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. (Cf. M. Pss. 25:11, which derives from the verse that the Holy One adorns brides (Gen. 2:22), visits the sick (Gen. 18:1), and buries the dead (Deut. 34:6).) Abraham persisted in clinging to a measure of steadfast love. The Holy One said to him: This measure was mine and you have taken it. By your life, I am making you < old > like me. Where is it shown? Where it is stated (in Dan. 7:9): AS I LOOKED, THRONES WERE SET IN PLACE, AND THE ANCIENT OF DAYS TOOK HIS SEAT. HIS GARMENT WAS AS WHITE AS SNOW, < AND THE HAIR OF HIS HEAD WAS LIKE PURE WOOL >. (See Gen. R. 58:9.) What is written elsewhere on the matter (in Gen. 23:19)? THEN AFTERWARDS ABRAHAM BURIED HIS WIFE SARAH. (In doing so, Abraham showed his steadfast love.) He persisted in clinging to her. The Holy One said to him. You deserve a crown. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD (i.e., with a crown of white hair).
(Gen. 18:1:) THEN THE LORD APPEARED UNTO HIM…. Let our master instruct us: How many blessings does one pray every day? (Tanh., Gen. 4:1.) Thus have our masters taught (in Ber. 4:3): ONE MUST PRAY THE EIGHTEEN BENEDICTIONS. (The Mishnah cited attributes the teaching to R. Gamaliel.) And why eighteen? (TBer. 3:25; yBer. 2:4 (5a); 4:3 (7d-8a); yTa‘an. 2:2 (65c); Ber. 9b; 28a; Gen. R. 69:4; Lev. R. 1:8; M. Pss. 20:2.) < They > correspond to the eighteen references to the Divine Name which are written in (Ps. 29) ASCRIBE TO THE LORD, O HEAVENLY BEINGS. They reply to R. Levi: (The correspondence between the Eighteen Benedictions and Ps. 29 is attributed to R. Levi in yTa‘an. 2:2 (65c).) But does not one say nineteen in Babylon? He said to them: That also is from references to the Divine Name, as stated (in Ps. 29:3): THE GOD (El) OF GLORY THUNDERS. (This mention of El, when added to the psalm’s eighteen repetitions of the Tetragrammaton, results in nineteen references to the Holy One.) R. Simon said: < The Eighteen > correspond to the eighteen vertebrae which are in the spine, since when one stands to pray, it is necessary to bend over with all of them. Thus it is stated (in Ps. 35:10): ALL MY BONES SHALL SAY: LORD, WHO IS LIKE YOU? The Holy One said: Be strictly observant in prayer, for you have no finer way than that. And even though a person is not worth answering, I shall show him loving-kindness, since all my ways are loving-kindness. R. Simlay said: Do you want to know that all the Holy One's ways are loving-kindness? (See below, 4:4; 5:2; Gen. R. 8:13; M. Pss. 25:11; Eccl. R. 7:2:2; also Sot. 14a.) At the beginning of Torah he has adorned the bride, as stated (in Gen. 2:22): THEN THE LORD GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE HUMAN INTO A WOMAN >. (According Gen. R. 18:1, the point here is that “to build” can mean “to plait” hair. Thus the verse implies that God adorned Eve as a bride by plating her hair. See also below, section 4, and the note there.) Also at the end of < the Torah > there is loving-kindness in that he buried the dead, as stated (in Deut. 34:6): THEN HE (THE HOLY ONE) BURIED HIM (MOSES) IN THE VALLEY. Moreover, in the middle < of the Torah > he visited the sick, as stated (in Gen. 18:1): THEN THE LORD APPEARED UNTO HIM. As soon as Abraham had circumcised < himself > (in Gen. 17:24), the Holy One and his entourage (Lat.: familia.) came to visit him. {It is so stated} [Where is it shown? Where they read on the matter] (in Gen. 18:1): THEN THE LORD APPEARED UNTO HIM.
Another interpretation (of Cant. 4:6): UNTIL THE DAY BECOMES COOL. Until the kingdom of the Holy One appears in this world. (Ibid., cont.:) AND THE SHADOWS FLEE, i.e., the shadows of the kingdom. (Ibid., cont.:) I WILL GO UNTO THE MOUNTAIN OF MYRRH, i.e., Jerusalem. Thus it is stated (in Cant. 5:1): WHEN I COME TO MY GARDEN, MY SISTER, MY BRIDE, I HAVE PLUCKED MY MYRRH ALONG WITH MY SPICE. (Josh. 5:3:) UNTO THE MOUND OF FORESKINS, (Buber again suggests emending to fit Cant. 4:6: UNTO THE MOUND OF FRANKINCENSE.) since he took the foreskins and made a mound of them. For that reason the Holy One was revealed to him, as stated (in Gen. 18:1): THEN < THE LORD > APPEARED UNTO HIM. Now when the angels saw this, they also came along with the Holy One, as stated (in Gen. 18:2): WHEN HE LIFTED HIS EYES AND LOOKED, BEHOLD, THERE WERE THREE MEN < STANDING NEAR HIM >. And so David gives praise (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. What is the meaning of ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH? < With reference to > the Torah, its beginning is steadfast love, (See above, 4:1; below, 5:2.) its end is steadfast love, and its middle is steadfast love. Its beginning is steadfast love. Where is it shown? You find that when the Holy One formed Eve, he adorned her and brought her to Adam, as stated (in Gen. 2:22): THEN THE LORD GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE HUMAN INTO A WOMAN >. What is the meaning of BUILT? R. Abbahu said: In Arabia they call the plaited coiffure a "building." (Cf. Ber. 61a; Shab. 95a; ‘Eruv. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11; above 4:1; below 5:2.) Its end is steadfast love, < i.e., > at Moses' death when the Holy One attended him in his glory, (BKBWDW: perhaps a misprint for BKBWRW, “at his burial.”) as stated (in Deut. 34:6): AND HE BURIED HIM IN THE VALLEY. At the middle there is steadfast love in the case of Abraham, as stated (in Gen. 17:2): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. When the Holy One was revealed to him, he was sitting, as stated (in Gen. 18:1): < THEN THE LORD APPEARED UNTO HIM > … AS HE WAS SITTING AT THE TENT DOOR IN THE HEAT OF THE DAY. (Below, 8:28.) Abraham went to stand up. The Holy One said to him: Do not trouble yourself to stand up. Sit down! It is so stated (in Ps. 110:1): THE LORD (God) SAID TO MY LORD (Abraham): SIT DOWN AT MY RIGHT HAND. Abraham said to him: Is this good manners for me to be sitting while you are standing? The Holy One said to him: Do not trouble yourself. You are an old man of a hundred years. Sit down! The Holy One said to him: By your life, because you are sitting while I stand, your children at the age of three years, at the age of four years, are going to be sitting in the academies and in the synagogues with me standing over them. Thus it is stated (in Ps. 82:1): GOD STANDS IN THE DIVINE CONGREGATION. Abraham began to praise (Rt.: QLS, possibly related to the Gk.: kalos, which means “beautifully.”) God (according to Ps. 18:36 [35]): YOU ALSO GAVE ME THE SHIELD OF YOUR SALVATION, when the kings had pursued < me >. It is so stated (in Gen. 15:1): FEAR NOT, ABRAM, I AM YOUR SHIELD. (Ps. 18:36 [35], cont.:) YOUR RIGHT HAND SUSTAINED ME, when you grasped the foreskin along with me as I was cutting. (Ibid., cont.:) AND YOUR CONDESCENSION MAGNIFIED ME, in that I was sitting while you were standing.
R. Simlai declared: You know that all His ways are merciful from the fact that at the very beginning of the Torah He adorned (kishet) the bride, as it is said: And the Lord God formed (vayiben) the rib, etc. (Gen. 2:22). In towns situated on the seacoast, a bride is called buneh (“well-adorned”). And at the conclusion of the Torah, He buried the dead, as is written: And He buried him in the valley (Deut. 34:6). In the middle of the Torah, He visited the sick, for after Abraham was circumcised, He and His angels visited him, as we read in the chapter: And the Lord appeared unto him (Gen. 18:1).
Observe that when the Holy One, blessed be He, was about to fashion Eve, He gave considerable thought to the parts of Adam’s body out of which He would create her. He said: If I create her out of a portion of his head, she will be haughty; if I fashion her from his eyes, she will be inquisitive; if I mold her out of his mouth, she will babble; from the ear, she will be an eavesdropper; from the hands, she will steal; and from the feet, she will be a gadabout. What did He do? He fashioned her out of one of Adam’s ribs, a chaste portion of the body, so that she would stay modestly at home, as it is said: And the rib which the Lord had taken (Gen. 2:22). Nevertheless, women do not lack any of these failings. He did not create her from the head of Adam lest she be haughty, nevertheless the daughters of Zion arose and were haughty, as is said: Moreover, the Lord said: Because the daughters of Zion are haughty (Isa. 3:16). He did not fashion her from his eyes lest she be inquisitive, yet Eve was inquisitive, as it is said: And the woman saw that the tree was good (Gen. 3:6). He did not mold her from his mouth lest she babble, but Leah came and babbled, as it is written: And she said unto her: “Is it a small matter that thou hast taken away my husband?” (Gen. 30:15), and it states elsewhere: And Miriam and Aaron spoke against Moses (Num. 12:1). He did not create her from the ear, lest she eavesdrop, yet Sarah did eavesdrop, as is said: And Sarah heard in the tent door (Gen. 18:10); He did not fashion her out of his hand, lest she steal, nevertheless Rachel stole the teraphim, as it is said: And Rachel stole (ibid. 31:19); He did not create her from the foot, lest she be a gadabout, but Leah came and was a gadabout, as is said: And Leah went out (ibid. 30:16), and similarly Dinah went out (ibid. 34:1).
Back and forth you formed me. Two faces were created (meaning "two aspects" or "dual nature"). Thus, the first man was created with Eve's form behind him, as it says (Genesis 2:22), "And the Lord God built the rib." Therefore, it is said "back and forth you formed me," etc. Rav and Shmuel disagreed. One said "face" and the other said "tail." Granted, according to the one who said "face," since it is written "back and forth you formed me," it makes sense. But according to the one who said "tail," what does "back and forth" mean? As Rabbi Ami said in the name of Rabbi Ami, "back" refers to the act of Creation, and "forth" refers to punishment. Granted, "back" refers to the act of Creation, as we say during Friday night prayers. But what does "forth" refer to? It refers to the punishment of the Flood, as it says (Genesis 7:23), "And He blotted out every living substance which was upon the face of the ground." And for the one who said "face," he derives a great principle from it. It makes sense that the male aspect should be dominant, as it is taught that "A man should not follow a woman on the road, even if she is his wife. If he encounters her on a bridge, he should push her aside and anyone who follows a woman into a river has no share in the World to Come." Another explanation of "back and forth you formed me" is that Rabbi Yochanan said, "If a person is worthy, he can enjoy both worlds, back and forth. But if not, he comes to give an account." And you laid your hand upon me, as you said (Job 13:21), "Your hand is heavy upon me." Rabbi Eliezer the Androgynos said, "They were created as intersex. As it says (Genesis 1:27), 'male and female He created them.'" Rabbi Shmuel said, "Two faces were created, and he was made with a back and a front." Rabbi Tanchuma said in the name of Rabbi Berechia in the name of Rabbi Elazar, "He was created as a golem and lay from the beginning of the world to its end." This is what is written, "Your golems have seen" (Psalms 139:16). Rabbi Yehuda son of Rabbi Nachman in the name of Rabbi Shimon in the name of Rabbi Elazar said: "God created the whole world from east to west, as it is said, 'Behind and before you encircle me.' From north to south, as it is said, 'From one end of the earth to the other end of the earth.' And even in the space of the world, as it is said, 'Your hand is upon me.' Rabbi Elazar said, 'Behind refers to the work of the first day of creation, and before refers to the work of the last day of creation.' This is the opinion of Rabbi Elazar, as it is written, 'The earth brought forth living creatures.' This is the spirit of Adam. Rabbi Shimon ben Lakish said, 'Behind refers to the work of the last day of creation, and before refers to the work of the beginning of creation.' This is the opinion of Reish Lakish, as it is written, 'The spirit of God hovered over the surface of the waters.' This is the spirit of Adam. Rabbi Simon said, 'Behind refers to all actions, and before refers to all punishments.' Shmuel bar Tanhuma said, 'Even the word "Kluso" (a type of bird) only appears later in the Torah. This is what is written, 'Praise the Lord from the earth, from the sea monsters and all the depths.' Rabbi Shemlai said: just as the physical characteristics of Klusso (an animal mentioned in the Talmud) are similar to those of a domesticated animal, a wild animal, and a bird, so too is the Torah of God similar, in that it contains laws for domesticated animals, wild animals, and birds. As it is written (Leviticus 11:2): "This is the animal that you may eat." And finally (ibid. 12:2): "When a woman conceives." Thus, you may derive from this analogy that both man and the Temple were created with two hands. It is written (Psalms 119:73): "Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments." And it is written (Exodus 15:17): "The sanctuary, O Lord, that Your hands have established."
"All the ways of the Lord are kindness and truth. You can say to the Christian his covenant. Another explanation: 'All the ways of the Lord' - when Moses said to Israel (Deuteronomy 13:5) 'After the Lord your God shall you walk,' they asked, 'Who can follow Him?' As it is said (Nahum 1:3) 'The Lord hath his way in the whirlwind and in the storm.' And it is said (Psalm 77:20) 'Thy way was in the sea, and thy path in the great waters.' Moses said to them, 'I tell you, the ways of the Holy One, blessed be He, are all kindness and truth. Kindness - this is acts of kindness. Truth - this is the Torah. As it is said (Proverbs 23:23) 'Buy truth, and sell it not.' And to whom did He give His covenant? Rabbi Shemlai said, 'We find that the Holy One, blessed be He, adorned brides, visited the sick, and buried the dead.' Adorned brides - as it is said (Genesis 2:22) 'And the Lord God built the side.' This teaches that He fashioned Eve and brought her to Adam. Just as in the rings of the sea they call the little ring 'banita.' Visited the sick - as Abraham did, as it is said (Genesis 18:1) 'And the Lord appeared unto him.' To visit the sick. Buried the dead - as Moses did, as it is said (Deuteronomy 34:6) 'And he buried him in the valley.'"
"Eighteen [is the age] for the [wedding] canopy": [The word,] man is written nineteen times in Parshat Bereshit (the beginning of Genesis) from, "And God said, 'let us make man'" (Genesis 1:26), until "And the Lord God built the side" (Genesis 2:22, when Eve was created). One [use of the word, man] is for itself [such that] eighteen remain to be expounded [in this way].
In fact, a Midrash (Tanchuma Ki Tissa 16) asks: “how could Moses possibly have learned the entire Torah within forty days? Is it not written (Job 11,40) ‘its measurements are longer than the earth and its width wider than the oceans?’” We are forced to answer that what G’d taught Moses during these forty days were the rules governing study of the Torah and their application. Rabbi Shimon ben Lakish, extrapolating on the spelling of the word ככלתו in our verse said that anyone teaching Torah who does not succeed in making its words as beloved as a bride is to her groom would have done better not to lecture at all. At the time when the Torah was received by the Jewish people it was as beloved to them as a bride to her groom. Rabbi Shimon ben Lakish added that just as a bride requires no fewer than 24 different kinds of ornaments, as mentioned in Genesis 2,22 ויבאה אל האדם, “G’d brought her (Chavah) to Adam,” so the Torah requires 24 ornaments [the numerical value of the letters in the word ויבאה is 24. Ed.]. G’d had decorated Adam’s bride with 24 ornaments. The ornaments are listed in Isaiah 3,18-23. Similarly, a Torah scholar needs to be decorated (thoroughly familiar) with 24 books; (the books of the Bible). Seeing that the Sabbath is perceived as the bride of the Jewish people, this may be the reason that the authors of the oral Torah divided tractate Shabbat into 24 chapters. Another reason that the Sabbath is called כלה, “end, completion,” is that it occurred for the first time at the end of the six days of creation. It had been the objective, “end purpose,” of all that had been created before both in the heavens and on earth. The Sabbath in the celestial regions is perceived as the end of emanations. It is customary in our terrestrial world that as a man prepares for adulthood the final stage is that he picks a bride (after having established an economic base, acquired a field, or something like it, built a house). Solomon instructed us in this sequence of events when he wrote in Proverbs 24,27: “prepare your outside work; make ready what you have in the field; and after that build yourself a house.” The word אחר “afterwards,” in that verse is not a preposition but a command and refers to the founding of a family as making the acquisition of a bride the last of these endeavours. A similar construction is found in Psalms 55,10 פלג לשונם, ”confound their speech!” [where this root is used as a verb in the imperative instead of as an adjective or preposition. Ed.]
If we want to round out this picture, remember that the full name of G’d, the tetragram, does not appear in connection with the entire story of creation until after the creation of the human species. In their commentary on Genesis 2,2 and 2,4 וייצר י-ה-ו-ה אלו-הים את האדם, our sages (Bereshit Rabbah 13,3) remark cryptically: “a complete name of G’d applicable to a complete universe.” How is it possible to describe the universe as complete when woman had not yet been created? [We hear about Chavah becoming a separate body only in Genesis 2,22] The answer clearly is that Adam had been equipped with the female hormones, or whatever, to enable him to produce female offspring. This full name of the Lord is used again when G’d is described as building up the side He had removed from Adam into a separate human body, a female, i.e. Chavah. This conveys the idea that Chavah too has been equipped with the potential to reproduce either as male or female. In other words, each human being is theoretically able to determine the gender of the offspring it produces. We have a complete verse illustrating this concept in Genesis 46,15: אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו כל נפש וגו’, “these were the sons of Leah whom she bore for Yaakov in Padan Aram, and Dinah his daughter; all the persons, etc.” The Torah attributes the male children to the mother and the female children to the father. When we said that the male harbours within him the essence of the female, and the female harbours with her the essence of the male, the meaning is not that as a result of such biological factors a woman can give birth to a female and a male to a male (each unassisted by the other). Our sages in Vayikra Rabbah 14,9 have already said that there is no barber who can shave himself, i.e. man or woman each require a partner of the opposite sex in order to perform the act of procreation.
[38] “And he filled up flesh in its stead” (Gen. 2:21), that is to say He fulfilled perception that was only a state by leading it on to be an activity, and extending it till it reached the flesh and the whole surface of the body. And so he adds the words, “He built it to be a woman” (Gen. 2:22), proving by this that the most proper and exact name for sense-perception is “woman.” For just as the man shows himself in activity and the woman in passivity, so the province of the mind is activity, and that of the perceptive sense passivity, as in woman.
[40] “And he led her to Adam; and Adam said, This is now bone out of my bones and flesh out of my flesh” (Gen. 2:22, 23). God leads active perception to the mind, knowing that its movement and apprehensive power must revert to the mind as their starting-point. The mind, on beholding that, which it had before as a potentiality and as a dormant state, now become a finished product, an activity, and in motion, marvels at it, and cries aloud declaring that it is not foreign to it but in the fullest sense its own, for it says,
In the story of the creation of Eve, “ribs” or “sides” are understood as “strength”; “took” as meaning “entered on the roll,” “registered,” i.e. brought into active service (this on the strength of Numb. 31:26, “take the sum”); “filled up flesh in its stead” means “fulfilled” sense-perception, and “filled” the body “with it”; and woman is “builded” (Gen. 2:22, R.V. margin) because she is moved to activity from without. (19 f., 35, 38 f.)
What the rib is which God took from the man whom he had formed out of the earth, and which he made into a woman? (Genesis 2:21-22).
What the rib is which God took from the man whom he had formed out of the earth, and which he made into a woman? (Genesis 2:21-22). The letter of this statement is plain enough; for it is expressed according to a symbol of the part, a half of the whole, each party, the man and the woman, being as sections of nature co-equal for the production of that genus which is called man. But with respect to the mind, man is understood in a symbolical manner, and his one rib is virtue, proceeding from the senses; but woman, who is the sensation of counsel, will be more variable. But some think that the rib means valour and vigour, on which account men call a boxer who as strong loins eminently strong. Therefore, the lawgiver relates that the woman was formed out of the rib of the man, indicating by that expression, that one half of the body of the man is woman. And this is testified to by the formation of the body, by the way in which it is put together, by its motions and vigour, by the force of the soul, and its strength; for all things are regarded as in a twofold light; since, as the formation of the man is more perfect, and, if one may so say, more double than the formation of the woman, so also it required half the time, that is to say forty days; when, for the imperfect, and, if I may so call it, half section of the man, that is to say the woman, there was need of a double allowance, that is to say, of eighty days, so that the doubling of the time required for the nature of the man might be changed, in order to the formation of the peculiar properties of the woman; for that body, and that soul, the nature of which is in a twofold ratio, the body and soul, that is, of the man, require but half of the delineation and formation: but that body of which the nature and construction is in the ratio of one half, namely, that of the woman, her formation and delineation is in a twofold ratio.
Why Moses calls the form of the woman a building? (Genesis 2:22).
Why Moses calls the form of the woman a building? (Genesis 2:22). The union and plentitude of concord formed by the man and woman is symbolically called a house; but every thing is altogether imperfect and destitute of a home, which is deserted by a woman; for to the man the public affairs of the state are committed, but the particular affairs of the house belong to the woman; and a want of the woman will be the destruction of the house; but the actual presence of the woman shows the regulation of the house.
Why, as other animals and as man also was made, the woman was not also made out of the earth, but out of the rib of the man? (Genesis 2:21). This was so ordained in the first place, in order that the woman might not be of equal dignity with the man. In the second place, that she might not be of equal age with him, but younger; since those who marry wives more advanced in years than themselves deserve blame, as having overturned the law of nature. Thirdly, the design of God was, that the husband should take care of his wife, as of a necessary part of himself; but that the woman should requite him in turn with service, as a portion of the universe. In the fourth place, he admonishes man by this enigmatical intimation, that he should take care of his wife as of his daughter; and he admonishes the woman that she should honour her husband as her father. And very rightly, since the woman changes her habitation, passing from her own offspring to her husband. On which account, it is altogether right and proper that he who has received should take upon himself the liability in respect of what has been given; and that she who has been removed should worthily give the same honour to her husband which she has previously given to her parents; for the husband receives his wife from her parents, as a deposit which is entrusted to him; and the woman receives her husband from the law.
There was another story of Rabbi Yehudah son of Rabbi Elai, who was sitting and teaching his students, and a bride passed by and he said: What is this? And they said to him: A bride is passing. He said to them: My children, stand and attend to the bride, for thus we find that the Holy Blessed One attended to a bride (as it says [Genesis 2:22], “The Eternal God built the rib”). If God attended to a bride – then I, all the more so! And where do we find that the Holy Blessed One attended to a bride? As it says, “The Eternal God built the rib” – and this is what they call braiding in seaside towns: “building.” From here we learn that the Holy Blessed One prepared Eve and made her up as a bride and brought her before Adam, as it says (Genesis 2:22), “And He brought her to Adam.” Once upon a time, the Holy Blessed One acted as a companion to Adam; from that point forward, Adam had acquired a companion of his own (as it says [Genesis 2:23], “Bone of my bone, flesh of my flesh”). Eve was taken from [the rib of] Adam once; (Meaning, creating a man’s mate this way happened only once.) from that point forward, a person marries his fellow’s daughter.
The Gemara challenges the other opinion: Granted, according to the one who said that Eve was a tail, that is why it is written: “And the Lord God built the tzela” (Genesis 2:22); it was a completely new building. However, according to the one who said that Eve was a complete face or side, what is the meaning of: “And He built”? What needed to be built?
With regard to the verse: “And brought her unto the man” (Genesis 2:22), Rabbi Yirmeya ben Elazar said: This verse teaches that the Holy One, Blessed be He, was Adam the first man’s best man. From here, the Torah taught that it is a desired mode of behavior for a greater individual to seek out a lesser individual to assist him and serve as his best man. The greater individual should help the lesser and should not feel badly about it, that it might be beneath his dignity.
It is stated: “And the tzela which the Lord, God, had taken from the man, He made a woman, and brought her unto the man” (Genesis 2:22).
Rabbi Yirmeya ben Elazar also said: Adam was first created with two [deyo] faces, one male and the other female. As it is stated: “You have formed me behind and before, and laid Your hand upon me” (Psalms 139:5). Similarly, it is written: “And the tzela, which the Lord, God, had taken from the man, He made a woman, and brought her unto the man” (Genesis 2:22). Rav and Shmuel disagree over the meaning of the word tzela: One said: It means a female face, from which God created Eve; and one said: Adam was created with a tail [zanav], which God removed from him and from which He created Eve.
The Gemara challenges the other opinion: Granted, according to the one who said that Eve was created from a tail; it is understandable that it is written: “And the Lord God built the tzela” (Genesis 2:22), as it was a completely new building. However, according to the one who said that Eve was a complete face or side, what is the meaning of: “And He built”? What needed to be built?
The Gemara cites an exposition of the end of the previously cited verse: “And brought her unto the man” (Genesis 2:22). This verse teaches that the Holy One, Blessed be He, was Adam the first man’s best man, attending to all his wedding needs and bringing his wife to him. From here we learn that a greater individual should serve as a best man for a lesser individual and should not feel bad about it as something beneath his dignity.
And the third blessing is: Blessed are You…Who made humanity in His image, in the image of the likeness of His form, and out of His very self formed a building (see Genesis 2:22) for eternity. Blessed are You, Lord, Creator of mankind.
Rav Ḥisda said: What is the reason of Rabbi Yehuda HaNasi? As it is written, with regard to the creation of woman: “And the rib, which the Lord God had taken from the man, He made [vayyiven] a woman, and brought her to the man” (Genesis 2:22). This teaches that the Holy One, Blessed be He, granted a woman a greater understanding [bina] than that of a men.
A woman who applies eye shadow is liable due to dyeing; one who braids her hair and applies blush is liable due to the prohibition against building. The Gemara asks about this: And is that the typical manner of building? The Gemara answers: Yes, braiding one’s hair is considered building, as Rabbi Shimon ben Menasya taught that the verse states: “And the Lord God built the side that He took from Adam into a woman” (Genesis 2:22), which teaches that the Holy One, Blessed be He, braided Eve’s hair and brought her to Adam. From where is it derived that this is the meaning of built? It is because in the islands of the sea they call braiding building. It was taught in a baraita that Rabbi Shimon ben Elazar says: With regard to a woman who braids her hair and who applies eye shadow or blush on Shabbat, if she did it for herself, she is exempt; if she did it for another, she is liable. This is because a woman cannot perform these actions for herself in as complete a fashion as she can for someone else. And, so too, Rabbi Shimon ben Elazar would say in the name of Rabbi Eliezer: A woman may not apply rouge to her face on Shabbat because by doing so she is dyeing, which is one of the prohibited labors on Shabbat.
His progeny hunger; Disaster awaits his wife. (Lit. “rib” (cf. Gen. 2.22); or “stumbling.”)
Adonoy Elohim built the rib that He took from the man into a woman, and He brought her to the man.
And the Lord God builded the rib which he had taken from Adam into a woman; and He brought her to Adam.
| וַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקְחָה־זֹּֽאת׃ | 23 | Then the Human said, “This one at last Is bone of my bones And flesh of my flesh. This one shall be called Woman, (Woman Heb. ’ishshah; so trad. More precisely in context, “a (female) member of the human species.” See next note and the Dictionary under ’ish.) For from a Human (a Human More precisely, “the (formerly lone) member of the human species.” NJPS “man”; trad. “Man.” See the Dictionary under ’ish.) was she taken.” |
3. For the value of the Holy Tongue is very great; with it the world was created. As our Sages say (Bereishit Rabbah 18:4): “‘This one shall be called IShah (woman) because from ISh (man) was she taken’ (Genesis 2:23) — lashon nophel al lashon (a play on words). From here we see that the world was created with the Holy Tongue.”
For whoever possesses perfection of the Holy Tongue can cool his burning desire through the Holy Tongue, as in (Psalms 39:4), “My heart burned within me… I spoke with my tongue.” He can cool his burning desire with the words of the Holy Tongue, as in (Genesis 2:23), “Now this is bone from my bones.” From here we see that with [the creation of] Chavah, his mind was calmed (Yevamot 63a).
5. And then he sheds his leprous body, which is from the skin of the snake, and dons Shabbat garments—i.e., a holy body from the Garden of Eden. For place is a key factor, as in “Take off your shoes… for the place…” (ibid. 3:5). On account of this holy body he is called ShaBbat, as in “look, ShaVah (it returned) to be like his own flesh” (ibid. 4:7)—he was healed of his leprosy and clothed in a holy body from the Garden of Eden, which is called “flesh,” the concept of “flesh of my flesh” (Genesis 2:23).
Novel Understandings of Aggadah for Weddings or a Channukat HaBayit “Male and female He created them; […] and He called them, Man (Adam)” (Genesis 5:2): We must understand the matter of being called a name – of her first also being called Adam, but afterwards He called her “woman (eeshah), for from man (eesh), was she taken” (Genesis 2:23); and afterwards [Adam] called her, Chava (Genesis 3:20). [This can be understood] according to that which is written (Deuteronomy 22:8), “When you build a new house, you shall make a parapet for your roof, etc.” For it must be understood why He mentioned specifically a new house, since this law applies even to an old house and in any situation in which one needs to remove a hazard from his home. And [we must] also [understand] that which is written, “if the faller should fall from it” – as Rashi had to stretch. And it appears to me [that it can be explained] according to that which was written in Noam Meggadim on the verse, “Wealth and riches are in his house [and his charity will last forever]” (Psalms 112:3), and by way of further explanation according to that which is written (Avot 4:1), “Who is wealthy? One who is happy with his portion.” I mean to say that the way of most people is to become sad about expenses and happy about that which remains to them. But it is just the opposite! For what remains to him is not his, as it was written about Moonbaz (Bava Batra 11a), “My ancestors stored up [money] in a place where the hand can reach (such that it is not assured).” But [as opposed to them,] he was happy with what he spent on charity and for good deeds, as this is truly one’s portion. And this is the meaning of that which is written, “Wealth and riches are in his house” – meaning to say, and he cannot be certain that there are his – however the charity that he has done is what will last him forever.
And in a different way, [we can explain it] according to that which is written (Bava Batra 98a), “One who is haughty is not accepted even by the members of his household.” And Rashi explains, “The members of his household, [means] his wife.” And the reason for the thing is that the Divine Presence dwells between a man and his wife, as is well known. But anyone who is haughty pushes away the feet of the Divine Presence, so he does not have a harmonious domestic life. Rather there is a voice of claims, strife and dissension between them. And that is the meaning of that which is written, “When you build a new house” – his house is his wife (Yoma 2a) – then “you shall make a parapet for your roof,” [understood] as mentioned above, that he should not become haughty. For otherwise, “you shall not place damim in your house” – which is an expression of quiet – there will [instead] be yelling, strife and disagreement. And so Adam first called her, Adam, as they were perfectly united – before being split. But when she was separated from him, he called her, woman – since God was still dwelling between them. But then after the sin, when there was no longer peace between them, he called her, Chava – which is an expression of speech, as in, “expresses (yechaveh) knowledge” (Psalms 19:3). And this is as it is written in the Midrash (Bereshit Rabbah 18:4), “’This time (paam)’ (Genesis 2:23), as it says (Exodus 28:34), ‘A golden bell (paamon),’ etc. – that will yell out in the future, etc.” And this is especially with a second marriage, which the Sages, may their memory be blessed, said (Sotah 2a) is [determined] according to his actions. And that is because it is impossible for a first marriage to be according to his actions – for what he will be like is not known before conception (which is when the match is determined). As [while many things are determined before conception,] whether he will be righteous or an evildoer is not (Niddah 16b). But with the second marriage, he is matched according to his deeds. And hence he must improve all of his traits for the sake of Heaven, so that his match will go well.
For as known regarding the matter of the Nesirah-Separation, that at first they were two (ד”ו) Partzufim-statures in one, (Pri Etz Chayim, Shaar 24, Ch. 1 & 2) that is, the aspect of Malchut was included in the aspect of the back of Zeir Anpin. This is as stated, (Genesis 2:23) “Bone of my bones [and flesh of my flesh; she shall be called woman (אשה)] because she was taken from man (איש) etc.”
זאת הפעם, “this time;” he meant that this time the male’s partner was made of his own flesh. But he realised that this was a one time occurrence and would not repeat itself. Henceforth, instead of woman emanating from man, man would emanate from woman. (her womb).
זאת הפעם עצם מעצמי; Rashi claims that Adam had already attempted carnal relations with each female of the species and had found such mating unsatisfactory. (The source appears to be the Talmud in Yevamot 63, as well as Rabbi Saadyah, Gaon) We would have to assume that each of these species had become pregnant from such relations before Adam had had relations with them. If we were not to assume this they would have become sterile after mating with a human being. (Compare Avodah Zarah, 22).
עצם מעצמי, “bone from my bone;” Adam realised that this new creature was basically different from all the others that he had become familiar with, so that he concluded it could only be due to the fact that she shared the same raw material with him. The reason why G-d may have arranged this so was in order for the human being to be encouraged to set up a home only with its own species when leaving their parents’ home. This would encourage them in the words of the Torah: והיו לבשר אחד “to become one flesh.” (a body composed of uniform human raw material) None of the other creatures pursue females in order to set up “house” with them. The reason is that they do not miss the “missing rib” which G-d had taken from Adam and had given it to his wife.
לזאת יקרא אשה, “this person must be called “אשה,” as it had been taken from “איש.” Compare the words: נער and נערה, for “boy” and “girl,” and ילד and ילדה. The author was troubled why the Torah uses the expression: נערה בתולה, instead of אשה בתולה, for an adult virgin
כי מאיש לקחה, “for she emanated from the human species.” He meant that the female of the human species is reserved for a single male partner, as distinct from the beasts. Seeing that the females of the various animals did not originate from their male counterparts, the names they are known by reflect this. Example: תישים for male goats, as opposed to עזים, for the female of the species. [What about פר and פרה, for the male and the female of the species respectively? Ed.]
When the Torah writes in verse 24: ודבק באשתו, that there is a special bond between man and his wife, Rabbi Akiva in Sotah 17, explains this as follows: when a man and his wife are loyal to one another, forsaking the temptation to commit adultery, G-d Himself will be a constant companion of them, seeing that each of them has a letter of His name in their respective names, i.e. the letter י in the word איש, and the letter ה in the word אשה. If they conduct themselves in an unworthy manner, giving in to the temptation to engage in forbidden carnal relationships, G-d withdraws from them leaving only the letters אש, “fire,” burning lust, in their respective names. This fire will consume them. This “fire” will burn more fiercely in woman than in man, so that she will experience its destructive effect sooner than her erstwhile loyal partner, as the letter of G-d’s name was only a suffix in the word אשה, where in the name איש it is central to that word.
AND THE MAN SAID. Then Adam said, “This time I have found a help meet like me for me, for this being came out of me.” The tradition concerning Lilith is a homily. (There is a Rabbinic tradition that before the creation of Eve, Adam lived with the female demon Lilith. Hence he said, “This one, in contradistinction to Lilith, is bone of my bones and flesh of my flesh.” Cf. L. Ginsberg, Legends of the Jews, Vol. I., p. 65.)
Le-zot (she) means because of this. (A lamed in front of a word usually means to. Zot means this. Thus le-zot should be rendered to this. However, I.E. points out that the lamed may also mean because. The meaning of our verse then is: because of this; i.e., because she is bone of my bone and flesh of my flesh she shall be called woman,) Say of me: (li) (Literally, say to me. Here, too, li does not mean to me but about me or of me.) He is my brother (Gen. 20:13) is similar.
[WOMAN.] The shin in the word ishah (woman) receives a dagesh in place of the inaudible yod which is found in the word ish (man). (The dagesh makes up for the yod which is missing in ishah (woman).) However, it is possible that ishah (woman) receives a dagesh to distinguish it from ishah (her husband) for at times the dagesh in the suffixed pronominal heh in ishah (her husband) (When the pronominal heh is sounded there is no doubt that the speaker intends to say her husband.) is not pronounced. The plural nashim (women) is derived from the words enosh (man) and anashim (men). (The feminine plural is formed by adding a vav and a tav to the singular. However, the word for women (nashim) is not formed in this manner. It is not the word for woman (ishah) plus the plural ending, hence I.E.’s comment.)
[SHALL BE CALLED.] This refers to the name of the woman. (The Hebrew reads, yikkare ishah. Yikkare (shall be called) is masculine and cannot refer to the woman. It refers to shem (name) which is masculine.)
[SHE WAS TAKEN.] The dagesh is omitted in the kof of lukachah (she was taken) in order to simplify its enunciation. This word is a pu’al conjugation even though we do not find it conjugated in the pi’el. (Pu’al is the passive of pi’el. Thus if we find a word in the pu’al we would expect to find it in the pi’el. However, the root lamed, kof, chet is not found in the pi’el, hence I.E.’s comment. According to Hebrew grammer a dagesh is placed in the second radical of a pu’al.)
[AND THEY SHALL BE ONE FLESH.] This means they shall live together as if they were one flesh, or let them once again be one flesh. (Man and woman were originally one flesh.) Some say they will be one flesh through the child they will produce. However, this interpretation is farfetched. (Animals also produce offspring, yet they are not said to be “one flesh.”)
Heb. ’ishshah.
Heb. ’ish.
"לזאת" [for this] is a phrase that appears in the traditional commentaries. Here and elsewhere, my heart is filled with anxiety. This is to say that Chavah was the cause of Adam's anxiety.
זאת הפעם, “this time, etc.” The plain meaning of these words is: “this is the only time bone is being taken from my bone.” From now on it will not be necessary to remove part of man’s bone or flesh to provide him with a mate. Henceforth regular procreation will provide a supply of males and females in the world. This is Rashi’s comment on our verse. [not in our editions of Rashi. Ed.] From an homiletical aspect the words עצם מעצמי may refer to Adam having the feeling that the bones of his wife were harder than his own i.e. “her bones are more bony than mine.” The reason for this would be that they had been constructed out of bones whereas his own bones had been constructed out of the dust of the earth. This may also be the reason that the Torah wrote וייצר, when describing the formation of Adam as the word is similar to יוצר, “a potter,” someone who uses soft clay as his raw material. When the woman was formed however, the Torah used the expression ויבן, “He built,” instead of וייצר, “He shaped like a potter.” The term ויבן reminds us of a builder who builds a solid structure, something made of hard materials, not of clay. Perhaps this is the reason that the psalmist in Psalms 103,13 speaks of G-d being merciful to His בנים, “sons” as a father is merciful, whereas when describing toughness, Proverbs 31,1 speaks of משא אשר יסרתו אמו, “a rebuke administered by his mother.” The mother, being made of sterner stuff, admonishes instead of displaying pity. This paragraph made it clear that Chavah was created within Gan Eden and that it was there that Adam’s side was taken from him. He himself had been created outside the garden and had been transplanted there by G-d.
ויאמר..זאת, for on the first occasion when G’d brought the domesticated animals, the free roaming beasts and the birds to be inspected by Adam, he had not seen among them one that would qualify as his mate. The reason was that none of them matched him in physical features even, not to speak of intellectual compatibility. However, this time, finally, when G’d brought Chavah to him, he recognised immediately that he had found a truly compatible mate. He did not only realise this by comparing her visible features, but he became aware that part of his body, or at least one of his ribs, had been removed, which confirmed his impression that Chavah must indeed be his other half.
לזאת יקרא אשה כי מאיש לוקחה זאת, note that he did not say לזאת יקרא אדמה, “this one must be called אדמה, (as the feminine form of אדם). The reason he did not call here this was that she, as opposed to him, had not been formed directly from earth, but from refined matter, i.e. his own rib. Even though subsequent human beings who are born by woman and from sperm supplied by the male, are still referred to as אדם, although they do not originate in the אדמה, the custom is justified just as is the fact that the Jewish people whose ancestor was Yisrael, are called בני ישראל, “Children of Yisrael” though their genetic connection to the original Yisrael is extremely tenuous.
The word איש is a general term for man, also sometimes used to refer to a specific human being. This is why sometimes the word is used as describing people in general, such as ואיש לא נעדר, and “no one was missing,” (Isaiah 40,26) or גדעון איש ישראל, “or איש ואשתו, “male and his mate” (Genesis 7,2). Seeing that the man is the predominant partner and the woman’s husband, seeing she is as if literally one of his organs, he is often referred to as אדון, “master.” In Judges 8,23 we read ויאמרו איש ישראל אל גדעון וגו'. The meaning is not that a particular Jewish man said something to Gideon, but that the Jewish people at that time suggested to Gideon that be become their ruler on an ongoing basis, even his children having a claim to succeed him. The reason why Adam did not refer to Chavah as אישה, as the feminine form of איש, was to avoid confusion with the word אישה when it means “her husband.”
לוקחה זאת, the letter ל is pronounced as a long syllable, whereas the vowel kametz is shortened into a chataf kametz. When Adam referred to Chavah merely as זאת, “this one,” as if she were merely some chattel, he did so because he did not refer to her alone but to her entire species, i.e. the female of the human species. `
זאת הפעם עצם מעצמי, “only this time will man’s wife be made of his own bone and flesh; in the future things will be reversed, a male will come forth from a female, not as this time.”
זאת הפעם THIS NOW — This teaches that Adam endeavoured to find a companion among all cattle and beasts, but found no satisfaction except in Eve (Yevamot 63a).
לזאת יקרא אשה כי מאיש וגו THIS SHALL BE CALLED WOMAN, BECAUSE THIS WAS TAKEN OUT OF MAN — Here we have a kind of play upon words (the words אשה and איש sounding similar): hence we may learn that the language used at the time of the Creation was the Holy Tongue (Hebrew) (Genesis Rabbah 18:4).
הפעם selbst heißt schon: diesmal, nun, endlich, wie: ,אמותה הפעם הפעם יזבלני אישי. Es heißt also entweder: diese endlich ist es! dafür spricht der Akzent auf הפעם; oder: diese endlich ist Bein von meinen Gebeinen usw. Es drückt dies הפעם das endliche Erreichen eines bisher vergeblich Erstrebten aus. "Gesucht habe ich unter allen Wesen, habe aber keins gefunden, das mir einen Teil meiner Aufgabe abnehme und ihn mir parallel trage; jetzt habe ichs gefunden." כי מאיש לקחה זאת; der Name אשה bezeichnet somit nicht die Abhängigkeit des Weibes vom Mann, sondern vielmehr die Gleichheit, die Zusammengehörigkeit Beider, die Teilung der einen einheitlichen Menschenaufgabe auf beide Geschlechter.
זאת, this female
הפעם הזאת, finally, this time עצם מעצמי ובשר מבשרי, only this time, seeing that all females of the future will not be fashioned by the male undergoing such type of surgery.
לזאת יקרא אשה, all other female human beings in the future will be known as אשה,
even though they will not, like this time, be literally part of the flesh of their husbands.
כי מאיש לוקחה זאת, “this one,” the first woman ever.
This teaches. בא אדם על כל בהמה וחיה does not mean intimate relations, for this expression is only a hint, while the matter itself is expressed in (4:1): “The man knew his wife, Chavah.” (Maharam) Another answer: It means that Adam grasped with his intellect the nature of each animal and beast, for if he did not know their nature he could not have named them. Some commentators, [understanding Rashi literally,] ask: How could Adam have intimate relations with the animals? He was commanded against illicit relations, and that includes relations with animals! However, this question is asked by the ill-informed. In Sanhedrin 38b it says that at the seventh hour Chavah was given to Adam as a mate, and at the ninth hour were they were commanded by Hashem. Thus, the command was given after pairing Chavah [with Adam]. (Divrei Dovid) Another proof that Adam sought a mate amongst the animals is that it says: “This at last is bone of my bones,” implying that in previous times it was not “bone of my bones.” Rashi explains quite similarly in Yevamos 63a. (Nachalas Yaakov)
From this [we derive]... The proof is that איש and אשה have the same root. In no other language is there an etymological reason for her being called אשה. This is because only in the Holy Tongue is the word for woman derived from the word for man.
Before the man fell into a deep sleep the woman was part of him. Only at this point, the man said: This time, this particular entity, is a bone from my bones, and flesh from my flesh. On the one hand, the man realized that the woman was a part of his original composition; on the other hand, he knew that she was a stranger to him. What was once a single being was now divided into two separate entities that were capable of relating to one another. This shall be called woman [ isha ], because this was taken from man [ ish ]. The linguistic similarity between the terms representing man and woman, ish and isha , attests to the resemblance between them.
Since we have proof from all parts of the Bible that it is the nature of man to follow "woman" whose ways are crooked and perverted, how can man escape that trap? He has after all two "women" to contend with. One is the "woman" that accompanies him from birth, concerning which the Torah has stated "male and female He created them" (Genesis 1,27), as well as "this one shall be called ‘woman’" (Genesis 2,23). See the parable which explains all this a little further on. The second woman is the one he acquires from the outside, the world at large, through marriage. These two kinds of matings have been discussed briefly in Chapter eight. Since the male is inclined to seek physical comforts and enjoyment, he is apt to follow the demands made upon him by these two women, to do their bidding, since they are the ones who provide him with these comforts. Since the first woman already turned out to be a trap for man, the situation becomes aggravated when he freely chooses another woman, i.e. a wife. A look at the life story of Samson illustrates how someone who starts out pure, a heroic figure at that, can become ensnared by women until he cannot escape their clutches (Judges Chapter 14). Even the wisest of men, Solomon, was led astray by women (Kings I 11,4), "His wives turned his heart aside." Or, consider Achav the king of Israel, who was led astray by his wife Izzebel (Kings I 16,31). Solomon, in Kohelet 7,26, states, "I have found something worse than death-- woman." It is clear from all this that in order to escape the enticements represented by "woman," one requires tremendous assistance. If man's attaining his perfection depends on the quality of the two women in his life, and both their characters would be determined in heaven, like the first one that accompanies him from birth, and who was not subject to his free choice, then everything in his life (including his character) would depend on mazzal, i.e. the horoscopic constellations plus environmental factors prevailing when he is born, (compare Aristotle Ethics Chapter 10, Essay 3) This also appears to coincide with the statement in Sotah 2 that forty days before the fetus assumes final form, a heavenly voice proclaims who would be this fetus's life partner in the future. From all the above it seems impossible to escape the conclusion that our path in life is predetermined by forces beyond our control. We also find our sages saying that birth under certain signs of the zodiac influences a person's character traits. In Shabbat 156, we are told that Israel is subject to mazzal, i.e. environmental and hereditary factors. Also, Rabbi Chaninah states that such factors contribute to whether a person will be rich or poor. On the other hand, we have Rava in Moed Katan 28 stating that whereas mazzal determines a person's economic status etc., it does not affect his personal merits. These discussions in the Talmud are not merely of a hypothetical nature, but examples from real life are cited of scholars experiencing totally different experiences in their lives though their merits were deemed similar. The life story of two outstanding scholars are meant to illustrate the point made by Rava. Rabbah, pious to the point where a prayer offered by him for rain would be answered immediately, died at the age of forty, had buried sixty next of kin during his short life, and had hardly enough money to live on bread made of barley flour. His contemporary Rav Chisdah, on the other hand, married off sixty next of kin, lived to be ninety years old and was so wealthy that even his dogs enjoyed luxuries. This example is cited in support of the claim that mazzal is of overriding influence in matters of one's success in life on this planet. These quotes all represent difficult questions vis a vis our belief in personal providence, hashgachah peratit, as opposed to mazzal, when it comes to the fate of Jews both nationally and individually. Our opening Midrash moreover seems self contradictory. If G-d decrees concerning wealth as well as concerning physical prowess of a person, all of which are necessary for a person to function at their optimal ability, how can such people attain their potential if they are handicapped from birth? We have a tradition that a person cannot attain the status of prophecy unless he is endowed with certain physical and material attributes. If these factors are subject to the caprice of mazzal, how can a person be blamed for not attaining that moral level? The fact that righteousness and wickedness respectively are not predetermined by the angel Laylah becomes relatively meaningless, since the attributes which help man to become righteous may be denied him by the very same angel. The Mishnah in Avot 2,6 states that an uncivilized person, bor, cannot be G-d fearing. So what chance do people who are genetically underequipped at birth have to reach ideals set for man, and to share in the reward in store for achieving such ideals? G-d then would have decreed the outcome by default, by denying the attributes that help man achieve his shleymut, perfection! Where is the concept of freedom of will and choice, then, and what sense would reward and punishment make if all our deeds are more or less preconditioned? The answer is, of course, that both physical and mental equipment which man receives prior to birth provides him with tendencies to act in a certain way. His will is not involved in any way. He remains free to follow these tendencies or fight them using his intellect, willpower, and heart. Isaiah 66,3 states clearly that responsibility for the sinners' actions is their own because "they chose their respective paths."
The Torah states that man became a human being after G'd had imbued him with nishmat chayim, which Onkelos renders as "a talking spirit." Clearly, he refers to the internal spirit, the thought process leading to speech. Kohelet 1,16, "I spoke with my heart," reflects the same idea. Speech is a mechanical process, merely reflecting and relaying the thought process that has preceded it. Adam had already possessed the power to reason. What G'd had added was the means to communicate his thoughts. Scripture provides ample proof for this interpretation. When G'd said to Moses "who gave man a mouth, or who made him dumb, deaf, seeing or blind?" (Exodus 4,11), it is clear that the power to express thoughts is part of the definition of being a human being. A deaf/mute is not obligated to keep the commandments of the Torah since he is not able to communicate his thoughts or have thoughts communicated to him. He is an incomplete human being.
It is therefore clear that there has been one common element called water, which has been afterwards distinguished by three different forms; one part forms the seas, another the firmament, and a third part is over the firmament, and all this is separate from the earth. The Scriptural text follows here a peculiar method in order to indicate some extraordinary mysteries. It has also been declared by our Sages that the portion above the firmament is only water by name, not in reality, for they say (Babyl. Talmud, Ḥagigah 14b) “Four entered the paradise,” etc. R. Akiba said to them, “When you come to the stores of pure marble, do not say, Water, water, for it is written, ‘He that telleth lies shall not tarry in my sight’” (Ps. 101:7). Consider, if you belong to the class of thinking men, how clearly and distinctly this passage explains the subject for those who reflect on it! Understand that which has been proved by Aristotle in his book On Meteorology, and note whatever men of science have said on meteorological matters.
The third, and perhaps the most moving, are the first recorded words between two human beings, Adam’s words to Eve: “This is now bone of my bones, flesh of my flesh. She shall be called ishah (woman) for from ish (man) she was taken.” (Genesis 2:23.) There is a hidden subtlety in the verse that is missed in translation. Until this point, the text has used the word adam (man as species) rather than ish (man as an individual personality). Thus Adam names his wife before he names himself. He must discover the identity of the other before he discovers his own. In true dialogue, in the I-Thou meeting, we learn as much about ourselves as about the other. (I owe this exegetical insight to my teacher, Rabbi Dr. Nachum Rabinovitch.)
However, Imma overcomes this with her sweetening power. This is the underlying mystery of how Imma completes Zeir Anpin, becoming “bone of his bones and flesh of his flesh” (cf. Genesis 2:23; see Etz Chayim, Shaar HaMochin ch. 1). For Zeir Anpin is intrinsically on the side of stern Judgment, while Imma gives him a share of the power of mitigation that is in her intrinsic nature. To the exent that Imma increases this sweetening influence, so the severity of Zeir Anpin is mitigated. And this is the key to the concept of the different mentalities (מוחין, mochin) of Zeir Anpin in immaturity (קטנות, katnut, “smallness”) and maturity (גדלות, gadlut, “greatness”). In the stage of immaturity, only the external aspect of this function of Imma is given to Zeir Anpin, causing minimal mitigation. However, as Zeir Anpin attains greater mental levels, the severity of the Judgment becomes increasingly mitigated, until it becomes completely sweetened.
And thus was Moses enclothed in it. And this is... and behold it returned as his flesh – like it was ‘at first’ with Adam, of whom it is stated: ... (Gen. 2:23) bone of my bones, and flesh of my flesh.
“The man said: This time, it is bone from my bones, and flesh from my flesh; this one shall be called Woman, because this one was taken from Man” (Genesis 2:23). “The man said: This time [hapaam]” – Rabbi Yehuda bar Rabbi said: At first He created her for him, but he saw her full of viscera and blood, (Having just been taken from his body. ) so He distanced her from him, and then fashioned her for him a second time. That is what is written: “This time” – this is the [same] one from that time. [Another interpretation:] This is the one who is destined to bang on me as [an anvil on] a bell. (That is, she will complain bitterly about me. See Bereshit Rabba 19:5.) That is what it says: “A golden bell [paamon] and a pomegranate” (Exodus 28:34). This is the one who would excite me [mefaamtani] the entire night. (By inducing in me erotic thoughts.) They asked before Rabbi Shimon ben Lakish: Why is it that all dreams do not exhaust a person, but this one (A dream involving a nocturnal emission.) exhausts a person? It is because from the beginning of her [woman’s] creation it was only in a dream, (Eve was created while Adam was sleeping (Genesis 2:21).) as it is stated: [“The Lord God cast a deep sleep upon the man” (Genesis 2:21).] “Bone from my bones, and flesh from my flesh” – Rabbi Tanḥuma said: If a person marries one of his relatives, in his regard it was said: “Bone from my bones.” “This one shall be called Woman [isha], because this one was taken from Man [ish]” – from here we learn that the Torah was given in the sacred tongue [Hebrew]. Rabbi Pinḥas and Rabbi Ḥilkiya say in the name of Rabbi Simon: Just as the Torah was given in the sacred tongue, so, the world was created in the sacred tongue. Have you ever heard anyone saying: Gyne, (“Woman” in Greek.) gynea; (This would be the masculine form of gyne, but it is not the Greek word for “man,” which is anthropos. ) anthropos, (Man in Greek.) anthropa; (This would be the feminine form of anthropos, but it is not the Greek word for “woman,” which is gyne.) gavra, (Man in Aramaic.) gavreta? (This would be the feminine form of gavra, but it is not the Aramaic word for “woman,” which is itta. There are completely different words for man and woman in Greek and Aramaic.) But ish and isha – one form corresponds to the other. (Hebrew is the only language in which it makes sense to say, “This one shall be called Woman [isha], because this was taken from Man [ish],” as isha is the feminine form of ish.)
“Craft for you an ark of cypress wood; you shall craft the ark with compartments, and you shall coat it within and without with pitch” (Genesis 6:14). “Craft for you an ark of cypress wood” – Rabbi Isi said: In four places, this expression, “craft,” is stated; in three it [the material] is specified, and in one it is not specified. “Craft for you an ark of [cypress [gofer] wood]…” – Rabbi Natan said: An ark of the wood of kardinon. (Rabbi Natan translates the Hebrew gofer into a more commonly known word, kardinon.) “Craft for you flint knives” (Joshua 5:2) – it was specified, knives of flint. “Craft for you silver trumpets” (Numbers 10:2), it was specified. “Craft for you a serpent” (Numbers 21:8) – it [its material] was not specified. Rabbi Yudan said in the name of Rabbi Aivu: “Let the wise man hear and gain a lesson” (Proverbs 1:5) – this is Moses, as the Holy One blessed be He said to him: “Craft for you a serpent” (Numbers 21:8), but did not specify [the material]. He said: ‘If I craft it of gold, this word is not related to that word; if of silver, this word is not related to that word. (Serpent [naḥash] does not correspond to gold [zahav] or silver [kesef].) But rather, I will craft it of bronze [neḥoshet], as the words are related,’ as it is stated: “Moses crafted a bronze serpent [neḥash] (Numbers 21:9). From here we learn the Torah was given in the sacred tongue [Hebrew]. (The similarity between the words for “serpent” and “bronze” occurs only in Hebrew.) Rabbi Pinḥas and Rabbi Ḥizkiya in the name of Rabbi Simon: Just as the Torah was given in the sacred tongue, so, the world was created in the sacred tongue. Have you ever heard anyone saying: Gyne, (“Woman” in Greek.) gynea; (This would be the masculine form of gyne, but it is not the Greek word for “man,” which is anthropos. ) anthropos, (Man in Greek.) anthropa; (This would be the feminine form of anthropos, but it is not the Greek word for “woman,” which is gyne.) gavra, (Man in Aramaic.) gavreta? (This would be the feminine form of gavra, but it is not the Aramaic word for “woman,” which is itta. There are completely different, unrelated words for man and woman in Greek and Aramaic.) But ish and isha [makes sense]. Why, because one form corresponds to the other. (Hebrew is the only language in which it makes sense to say, “This one shall be called Woman [isha], because this was taken from Man [ish]” (Genesis 2:23), as isha is the feminine form of ish.)
This one shall be called woman. You find that a male and female are called fire. And they cannot survive until the Holy One includes his name with theirs, the hay with the woman and the yud with the man. This yud and hay teach that God is included in a partnership with the two of them.
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam < in general >. (Tanh., Lev. 4:8; cf. Lev. R. 18:2.) How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in his likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE…. He created him < to extend > from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER. (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28): < FILL THE EARTH AND SUBDUE IT; > AND RULE OVER THE FISH OF THE SEA … It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU SHALL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam. (The present translation ignores Buber punctuation. Following his punctuation, the translation would read: “It is therefore stated (in Hab. 1:7): TERRIBLE (Ibid., cont.:) AND DREADFUL. This refers to the first Adam….“) (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, < THIS ONE SHALL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE. This refers to Pharaoh, when he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one's house, so that he believed that he < actually > was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH'S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [SO COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was < made > of sapphire (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) It also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) DTsK 'DSh B'HB. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >.
Another interpretation (of Cant. 4:6): UNTIL THE DAY BECOMES COOL. Until the kingdom of the Holy One appears in this world. (Ibid., cont.:) AND THE SHADOWS FLEE, i.e., the shadows of the kingdom. (Ibid., cont.:) I WILL GO UNTO THE MOUNTAIN OF MYRRH, i.e., Jerusalem. Thus it is stated (in Cant. 5:1): WHEN I COME TO MY GARDEN, MY SISTER, MY BRIDE, I HAVE PLUCKED MY MYRRH ALONG WITH MY SPICE. (Josh. 5:3:) UNTO THE MOUND OF FORESKINS, (Buber again suggests emending to fit Cant. 4:6: UNTO THE MOUND OF FRANKINCENSE.) since he took the foreskins and made a mound of them. For that reason the Holy One was revealed to him, as stated (in Gen. 18:1): THEN < THE LORD > APPEARED UNTO HIM. Now when the angels saw this, they also came along with the Holy One, as stated (in Gen. 18:2): WHEN HE LIFTED HIS EYES AND LOOKED, BEHOLD, THERE WERE THREE MEN < STANDING NEAR HIM >. And so David gives praise (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. What is the meaning of ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH? < With reference to > the Torah, its beginning is steadfast love, (See above, 4:1; below, 5:2.) its end is steadfast love, and its middle is steadfast love. Its beginning is steadfast love. Where is it shown? You find that when the Holy One formed Eve, he adorned her and brought her to Adam, as stated (in Gen. 2:22): THEN THE LORD GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE HUMAN INTO A WOMAN >. What is the meaning of BUILT? R. Abbahu said: In Arabia they call the plaited coiffure a "building." (Cf. Ber. 61a; Shab. 95a; ‘Eruv. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11; above 4:1; below 5:2.) Its end is steadfast love, < i.e., > at Moses' death when the Holy One attended him in his glory, (BKBWDW: perhaps a misprint for BKBWRW, “at his burial.”) as stated (in Deut. 34:6): AND HE BURIED HIM IN THE VALLEY. At the middle there is steadfast love in the case of Abraham, as stated (in Gen. 17:2): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. When the Holy One was revealed to him, he was sitting, as stated (in Gen. 18:1): < THEN THE LORD APPEARED UNTO HIM > … AS HE WAS SITTING AT THE TENT DOOR IN THE HEAT OF THE DAY. (Below, 8:28.) Abraham went to stand up. The Holy One said to him: Do not trouble yourself to stand up. Sit down! It is so stated (in Ps. 110:1): THE LORD (God) SAID TO MY LORD (Abraham): SIT DOWN AT MY RIGHT HAND. Abraham said to him: Is this good manners for me to be sitting while you are standing? The Holy One said to him: Do not trouble yourself. You are an old man of a hundred years. Sit down! The Holy One said to him: By your life, because you are sitting while I stand, your children at the age of three years, at the age of four years, are going to be sitting in the academies and in the synagogues with me standing over them. Thus it is stated (in Ps. 82:1): GOD STANDS IN THE DIVINE CONGREGATION. Abraham began to praise (Rt.: QLS, possibly related to the Gk.: kalos, which means “beautifully.”) God (according to Ps. 18:36 [35]): YOU ALSO GAVE ME THE SHIELD OF YOUR SALVATION, when the kings had pursued < me >. It is so stated (in Gen. 15:1): FEAR NOT, ABRAM, I AM YOUR SHIELD. (Ps. 18:36 [35], cont.:) YOUR RIGHT HAND SUSTAINED ME, when you grasped the foreskin along with me as I was cutting. (Ibid., cont.:) AND YOUR CONDESCENSION MAGNIFIED ME, in that I was sitting while you were standing.
(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].” (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar. (Cf. Lev. R. 18:2.) How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].” (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.” (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire; (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) it also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) dtsk 'dsh b'hb. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].” (Cf. Sanh. 39b.) Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones (For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.”) of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].” (Cf. M. Pss. 79:1.) One sixtieth of the troops (Gk.: ochlos.) had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.” (In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem.) Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”
This explains how the same Moses who was reported to have refused to suckle on the breast of a non Jewish wet nurse (Sotah 12), could nonetheless marry a woman of non Jewish origin (because she was to him like Eve had been to Adam, i.e. a missing part of his body, see Genesis 2, 21-23). When Yitro came to Moses in the desert, he said to him; "come forth on account of your wife whom I give to you, and her two sons." The first letters in the verse אני חותנך יתרו (Exodus 18,6) spell אחי, my brother. This was when he had realised that he, Yitro, representing Cain, was Moses' brother, whose former incarnation had been Abel.
When the sages in the Talmud speak about the bones of such a bachelor swelling up, they take into consideration that Adam described his wife as עצם מעצמי, "a bone of my bones” (Genesis 2,23), and that man therefore is not complete until he has been paired with the remainder of his bones. Failure to do this causes damage to his bones, leaves him physically incomplete. The reason the time limit is twenty years is that at that age a Jewish man is subject to military duties, and the Torah refers to him as איש, man (Numbers 2,2 et al). The relationship between military duty and fulfillment of the commandment to be fruitful is also alluded to in Genesis 1,28 where G–d links the commandment to "be fruitful and multiply" with the command to "conquer" the earth.
When Moses refers to G–d having "arrived from Sinai" (33,2), he refers to an event which occurred on the third day of the week, i.e. the numerical value of the word בא in this verse is 3. You will now understand why the Torah commences with the letter ב as a symbol of blessing. There is an interesting Aggadah in the Otiyot d'Rabbi Akiva: They asked the letter ב who had created it, whereupon the letter pointed at the letter א with its עוקץ, the "sting" projecting from the right side of the bottom of this letter. It is a fact that when the Torah was actually given to the Jewish people, i.e. when G–d revealed Himself by means of communicating the Ten Commandments, these commandments commenced with the letter א i.e. אנכי ה' אלוקיך. This shows that the letter א is the true root of blessing. This root is אור, light, the original light which was concealed from this earth at the time Adam sinned in Paradise. We quoted the Midrash as saying that the world was created for the sake of Torah which is called ראשית; we may deduce that the letter ב preceding this word is a reference to the two Torahs, i.e. the written and the oral Torah. These two Torahs may also be meant when the Torah reported the creation of the "two great luminaries, the great luminary and the small luminary" (Genesis 1,16). The "great" luminary would be the מעשה מרכבה, the esoterics, as expressed by the written Torah which is a combination of letters of the Holy Name of G–d; the "small" luminary would refer to what the Talmud describes as the הויות של אביי ורבא, the discussions exploring the oral law which were carried on by such Talmudic giants as Abbaye and Rava. The written Torah is symbolized by the letter א, the great light which nowadays is kept hidden and which contains the secrets called "the soul of souls" (Zohar on פרשת בהעלותך). These secrets will remain hidden till such distant future when Man too will be able to wear the garments made of אור, light -as had been the case before the sin- and to benefit from this great light. Nowadays, when we are forced to make do with כתנות עור, garments made of hide, i.e. a corrupt form of "light" spelled with the letter ע, we must be content with "only" seventy facets of the written Torah, i.e. with the letter ע symbolizing the light of the written Torah. Once our world will be filled with knowledge of G–d as envisaged by Isaiah 11,9 this letter ע will be replaced by the mystical dimension of עין, "eye." At that time all the hidden secrets which no human eye has ever beheld will be revealed. Why does the "sting" of the letter ב point at the letter א? Because the oral Torah [being merely based on unwritten tradition. Ed.] is always at pains to demonstrate its validity by establishing a link with the written Torah. The relationship of the oral to the written Torah is similar to the relationship between the first woman and the first man, about which Adam said: כי מאיש לוקחה זאת, "for she has been detached from Man" (Genesis 2,23). The oral Torah is perceived of as having been derived from the written Torah. The relationship of איש to אשה is the same as the relationship of זה וזאת; hence the relationship of the written Torah to the oral Torah is as the relationship of זה to Tת. Oral Torah in fact has its origin in the written Torah. This is the reason why the Talmud keeps raising the question: מנלן, i.e. "where is the source for this teaching in the written Torah?" The word אור appears five times in the story of creation. This alludes to the five books comprising the written Torah.
The meaning of Rabbi Shemuel bar Nachmeyni in Sanhedrin must be that Korach claimed that Moses' prophecy was not of a higher level than anyone else's and that he was perfectly within his rights to pursue a normal married life. Korach first wanted to reduce Moses to the level of a person who receives his prophetic inspiration not from G–d Himself but, indirectly. He described Moses as a טירון in his stature as a prophet. This would make Moses like all other prophets, i.e. אשת איש, a wife, someone who is a recipient rather than an initiator. When the Talmud described the accusation levelled against Moses as being that he was חשוד באשת איש, the meaning is not the customary "suspected of consorting with a woman married to someone else," but to his status as a prophet being comparable to the status of any married, lady i.e. passive rather than active. As someone born of woman, he was the product of a man's drop of semen. This is a veiled reference to Exodus 2,1: וילך איש מבית לוי ויקח את בת לוי, "A man from the house of Levi went and married a daughter of Levi." All of this illustrates the beginning of Moses' career as a prophet, when he received indirect inspiration, such as when G–d had to impersonate the voice of Moses' father Amram. The reason that the Midrash tells us this is to indicate that despite the as yet indirect inspiration, there was early on already a tendency towards the male, active, rather than the female, passive. G–d was already hinting that He wanted to disabuse Moses of the fact that he was merely another creature sired by a father and a mother. When G–d told Moses: "I am the G–d of your father," He meant that there were three partners involved in the making of a human being. G–d wanted Moses to appreciate that He had a major share in creating him because He also had a share in creating his father. As to G–d having adopted the voice of Moses' father, this was to remind Moses that he was born of human seed. This accounts for Shemot Rabbah 3,3 reporting G–d as saying as part of the deception: באתי אליך בפתוי, "I have come to you in a deceptive manner." G–d referred to the original seduction practised by the serpent on Eve in Paradise which is the reason that nowadays the origin of man is the proverbial טפה סרוחה, "evil-smelling drop of semen" familiar to us from the saying of Rabbi Akavyah in Avot 3,1. If Adam and Eve had not allowed themselves to be seduced into sinning, all seed would have been holy seed. The whole subject of the covenant, the ברית מילה, which is performed on the reproductive organ, is designed to reconsecrate it to G–d. This ברית is no less holy to G–d than the laying of תפילין which originates in the Celestial Regions. The world, as we have repeatedly explained, is founded on a pillar, on the צדיק, who is the יסוד, foundation, of the universe. The mystique of the covenant of circumcision is that one is thereby able to sire children of a similar spiritual niveau. Ever since the sin, when Adam and Eve became aware that they were naked and became ashamed on that account, and the whole rite of circumcision became connected to ערוה, nakedness and shame, observance of circumcision has become much more crucial. Man's attachment to material values stems from the original sin. This sin is the reason why Moses did not immediately merit prophetic insights without any intermediary and was called a טירון. G–d mentioned Abraham, Isaac and Jacob because all three were examples of תקון, repair-work, performed to the damaged spiritual state of the universe.
"This time, bone of my bones and flesh of my flesh" (Bereishit 2:23) teaching that Adam had sex with each beast and animal and his mind wasn't cooled until he had sex with Chava. Behold, there is a great mistake at the hand of the Rav Chizkuni of blessed memory and of his people who explain the intent of this statement literally - that Adam literally had sex with (God forbid!) a literal sex act with every beast and animal. And heaven forfend to say this about that righteous one, handiwork of the Holy Blessed One, whom the angels trembled before him - that he should have sex with every beast and animal before he had sex with Chava! And that which the Mahar"sha wrote in the name of the Ba'al haNitzachon, that this isn't literal etc. see there - this statement still doesn't sit well with that. It's clear to me that this statement is settled when one perceives that in every species there's male and female -- [Adam] understood in his wisdom that it was made so in order that male and female could mate and produce new life like themselves. He entered a great meditation and investigation: how, from the joining of two bodies, can an entire new creature emerge? When he saw with his eyes that beasts and animals mate, the male with the female, body to body, and the seed of either of them is invisible and imperceptible and unrecognisable, when this conception is in coveredness - then, his mind wasn't cooled with regard to this matter, how a new thing can come from only the union of two bodies. And even though he was very wise, before he'd eaten from the Tree of Knowledge of Good and Evil he had no reach or knowledge or recognition of these matters which are appropriate to sex and desire for copulation, since he hadn't experienced them himself. He would think of angels to settle his mind in this investigation, and his mind wasn't cooled with them until he had sex with Chava his wife. Then he knew that with the union of two bodies a conception is conceived, he was satisfied to understand that from conception the baby emerges as a new and whole creation, like the parent, and it isn't just bodily uinion. And because of this it says "Adam had sex with [lit. came unto] every beast and animal" (ibid.) - that is, he came in investigation and concentration, to know how procreation happens and shall happen. And this line of reasoning can be found in the Talmud.
This is now bone of my bones and flesh of my flesh; She shall be called “woman” [isha], because she was taken from man [ish]. (Gen. 2:23)
But the earliest and supreme poet of faith-as-marriage was Hosea. Reading this haftara as we begin the book called “In the Wilderness” completely reframes our image of the wilderness years. Reading it as we usually do, immediately prior to Shavuot, the commemoration of the giving of the Torah, we make another momentous affirmation: that in giving the Torah to Israel, God was not asserting His power, dominance, or lordship over Israel. He was declaring His love. (That is what Hosea means when he says, “In that day, declares the Lord, you will call Me ‘my husband [ishi],’ you will no longer call Me ‘my master [baali]’” (Hos. 2:18). This is a subtle play on words. Baal, the name of the Canaanite god, implies power, ownership. The word ish refers back to the opening of the Torah, when the first man, seeing the first woman, says, “She shall be called woman [isha], because she was taken from man [ish]” (Gen. 2:23). This is marriage as love between two individuals who recognise both sameness and otherness. That is the model for love between God and humanity, the other that God created in His image. )
And it has already been explained that the teacher began (Avot 5:1), "With ten utterances," and ordered all the levels of the world - one after the other - as we have explained above with a fine explanation. And now it is coming to mention the level of the Torah - which is above the world - at the end of the chapter that began, "With ten utterances the world was created." And that is why he taught them in the language of translation. For the Torah has two aspects: As the Torah was given to this world - and from the angle of its being given to this world, it is in the holy tongue (Hebrew), such that this world was created in the holy tongue (Rashi on Genesis 2:23). But from the angle of the Torah being from the higher world, it is [also] in the language of translation, as will be explained.
This is now bone of my bones and flesh of my flesh; She shall be called “woman” [isha], because she was taken from man [ish]. (Gen. 2:23)
Seeing that it is impossible for a human being while part of a body to divest himself totally of bodily needs and concerns, we can appreciate what our sages said that contrary to the name Avraham which replaced the name Avram, the name Yisrael did not replace the name Yaakov. It reflected the fact that this Yaakov had attained an additional dimension in his personality development (compare Berachot 13). The name Yaakov henceforth became subordinate to that of Yisrael. The use of these names teaches amongst other matters that if someone makes his spiritual dimension subordinate to his physical, terrestrial concerns this “kills” him, leads to his death sooner or later. This is what David had in mind when he said in Psalms 22,30: “all those who in full vigor shall eat and prostrate themselves, all those at death’s door whose spirit lag, shall bend the knee before Him.” David refers to people who make a point of first tasting all the pleasures of terrestrial life before prostrating themselves before G’d as having their priorities reversed. As a result, such people experience death in a very real sense of the word. In the verse we just quoted the word יכרעו, “they will bend the knee” does not refer to something similar to השתחוה, “prostrating” oneself (before G’d). Rather, it is similar to Psalms 20,9. In that psalm it is used as meaning falling down and not rising up again. This is the punishment for having had one’s priorities mixed up. When the people mentioned in Psalm 22 finally decide to “give to Caesar what is Caesar’s,” i.e. to also make an obeisance to G’d as an afterthought, it is too late. They had not lifted a finger to secure their share in eternity while there was time. Upon closer examination you will find that when the Torah employs the name Yaakov to describe our patriarch it refers to his terrestrial concerns, concerns which are indispensable for any human being, whereas when it switches by calling him Yisrael it refers to his spiritual concerns, matters which are largely abstract. This is what the prophet (Isaiah 43,1) had in mind when he said: ”who created you O Yaakov, who formed you O Yisrael?” In connection with the name Yaakov, the prophet only mentioned the word בריאה, a primitive kind of creation, whereas in connection with spiritual parts of man the prophet speaks of a more sophisticated product, one that has undergone יצירה, an advanced stage of formation. You will note that at the revelation of the Torah at Mount Sinai (Exodus 19,3) G’d says to Moses: “so shall you say to the house of Yaakov and relate to the children of Yisrael.” The name Yaakov referred to the women, the word Yisrael to the men. [Perhaps the fact that Adam had described Eve as “bones of my bones and flesh of my flesh,” but not as “spirit of my spirit” (Genesis 2,23), is the reason that woman symbolizes primarily the physical part of the human being. Ed.] Isaiah 43, 22 had something similar in mind when he wrote: “But you have not worshipped Me, O Yaakov, that you should be weary of me O Israel.” He meant that while you Yaakov were concerned with your terrestrial matters you did not really worship Me (even if you paid lip-service). As to worshipping Me as “Yisrael,” you indicated that it was too wearisome for you. When our Parshah commences by referring to Yaakov’s existence on earth by calling him Yaakov (twice in 47,28), this is in keeping with what we have explained. In 47,29 however, when the Torah commences to speak of “death” of the body, it switches to using the name “Yisrael” seeing that the death of a righteous person is but the necessary preamble to his taking his place in eternal life in the celestial spheres. Whenever preparations for death are described, including the very mention of the bed on which Yaakov lay sick, the Torah describes him as Yisrael. As soon as the Torah finishes describing his preparations for the life in the hereafter by blessing Joseph and his brothers, it reverts to the use of the name Yaakov. The Torah never describes Yaakov as having died. Only Yisrael is described as having died. The embalmers are described as embalming Yisrael (50,1). As soon as Yaakov had made the physical preparations for death, i.e. “he gathered in his feet to the bed,” the Torah calls him Yisrael again. As of that moment he had entered eternal life. When we find in 49,1 that the Torah refers to Yaakov suddenly again as Yaakov, the reason is that at that moment G’d withheld from him the visions of the redemption and what precedes it which he had intended to reveal to his sons. In other words, at that moment he had become primarily physical, his spiritual dimension having temporarily become subordinate. There is another instance where we could question why the Torah suddenly reverts to the use of the name Yaakov. This is in 48,3 where he explains to Joseph where and when he had his first communication from G’d, i.e. at Luz. The reason that the Torah calls him Yaakov at that point in our chapter is because he referred to a time in his life prior to his having the name Yisrael added to his regular name. in other words, we detect the following pattern. When the Torah indicates that Yaakov had not yet established mutual communication with G’d he is called Yaakov. When, even after he had established such communication, this channel of communication had been interrupted, he is also called Yaakov instead of Yisrael.
מחצית השקל בשקל הקדש, “one half shekel of the sacred shekel.” According to the plain meaning of the text we have to consider that Moses’ position amongst the people was equal to that of crowned heads of government in other nations as it states in Deut. 33,5: “he was king in Yeshurun.” This is why a silver coin had been minted in his honor. This coin was of a certain weight and the silver it was cast from was free from impurities. The reason this coin was called קדש, “sacred,” was because all the commandments are “sacred,” and for the performance of some of the commandments it is necessary to pay out such a coin or multiples of it. In other words, the coin basically served a sacred purpose. One example of the need for such coins was the redemption of firstborn male babies of the average Israelite who had to be redeemed by a priest in exchange for 5 such coins (or its equivalent weight in silver). Most of chapter 27 at the end of the Book of Leviticus is devoted to the ערכין legislation which stipulates that people having made vows involving the evaluation of their own persons or others have to discharge these vows by paying varying amounts of multiples of such a coin as described here. When we call our Torah the “sacred Torah,” we are motivated by similar considerations. Even the Hebrew language is called לשון הקדש, “the sacred tongue,” as it is the foremost language in which sacred matters are written about and are discussed by the scholars. Even the names of the angels have the adjective “sacred” attached to them. Names of angels such as Gavriel, Rafael, etc., all reflect their association with the sacred name of G’d, hence the letters א-ל at the end of their respective names. This is also reflected in Psalms 68,18 רכב אלו-הים רבותים אלפי שנאן ה' בהם, “G’d’s chariots are myriads upon myriads, thousands upon thousands; the Lord is among them.” [The idea of calling chariots owned by man “G’d’s chariots” is justifiable only when such chariots are placed in the service of sacred duties. Ed.] Hebrew is also the tongue in which the universe was created. [The directives were issued in Hebrew. Ed.] Our sages (Bereshit Rabbah 18,6) are on record saying that the world was created with לשון הקדש, the sacred tongue. They base this on Genesis 2,23 לזאת יקרא אשה כי מאיש לוקחה זאת “this (woman) shall be called אשה, as it has been taken (derived) from איש.” The various names Adam gave to his wife and sons such as חוה, קין, הבל all indicate that their meanings are based on the Hebrew language which therefore must have been the original language spoken after Adam was created. All the other names mentioned in the Book of Genesis (at least prior to the building of the Tower) were based on meanings in the Hebrew language. Eventually, all the other nations will revert to the use of Hebrew as all peoples had done prior to G’d confusing man’s languages at the time of the building of the Tower (Genesis 11,7). We know this on the authority of Tzefaniah 3,9: “for then I will make all the peoples pure of speech, so that they will all invoke the Lord by name, etc.” The reason the Torah legislates that the males to be counted contribute “half” a shekel (instead of a whole one), is because when the Israelites served the golden calf they had violated the Ten Commandments, and the coin called “half shekel” weighs ten geyrah. This is why every male Israelite who had reached the age of accountability vis-a-vis the celestial court, i.e. the age of 20, had to pay the ten geyrah as a symbol of the sin of which he had been guilty. Remarkably, this half shekel amounted in value to only one tenth of the value of the five shekalim needed to redeem a firstborn son of an Israelite as the Torah wrote: “and the amount he is to be redeemed by is the value of five shekalim which is twenty geyrah each, ” (Numbers 18,16).
AT EIGHTEEN, THE CHUPPAH. Rav: the word adam appears nineteen times in parashat Bereshit, from “G-d said, let us make man” (Genesis 1:26) to “and G-d, the Lord, built the side” (Geneis 2:22). I counted them and even included the two written in the verse “and G-d, the Lord, built the side” and could only find sixteen. Rashi writes that adam appears eighteen times from the beginning of Bereshit until the verse “for this one was taken from man [Heb. ish]” (Genesis 2:23). We must say that he included the word ish in the count.
“Hence a man leaves his father and mother and clings to his wife” [2:24]. The person should leave his father and his mother and should join with his wife because she is his flesh and bone. “Bone of my bones” [2:23]. The woman is strong by nature because she was created from bone. The man is weak by nature because he as created from the earth and earth is weak, since it dissolves easily. (Bahya, Genesis, 2:23.)
[44] “To this one shall be given the title ‘woman’ ” (Gen. 2:23), as much as to say, for this cause shall perception be called “woman” because out of man that sets it in motion “this one is taken.” Why, then is “this one” put in? Because there is another perception, not taken from the mind, but brought into being together with it. For there are, as I have said already, two perceptions, one existing as quiescent condition, the other as activity. The one, then, that exists as quiescent condition, is not taken out of the man, that is to say the mind, but comes into being with it.
Why, when the man saw the woman who had been formed in this manner, he proceeded to say: "She" (for "this," touto) "is now bone of my bone and flesh of my flesh: she shall be called woman, because she has been taken out of man?" (Genesis 2:23).
Why, when the man saw the woman who had been formed in this manner, he proceeded to say: "She" (for "this," touto) "is now bone of my bone and flesh of my flesh: she shall be called woman, because she has been taken out of man?" (Genesis 2:23). He might have been amazed at what he had seen, and have said in a negative manner: How can this exquisite and desirable beauty have been derived from bones and from flesh which are endowed with neither beauty nor elegance, being of a form so far more beautiful, and endowed with such excessive life and grace? The matter is incredible because she is like; and yet it is credible, because God himself has been her creator and painter. Again, he might have said affirmatively: Truly she is a living being, my bone and my flesh, for she exists by having been taken from that bone and flesh of mine. But he makes mention of his bone and flesh in a very natural manner; for the human or corporeal tabernacle is the combination of bones, and flesh, and entrails, and veins, and nerves, and ligaments, and blood-vessels, and breathing tubes, and blood. And she is called woman (in Greek gyneµ) with great correctness, as the power of producing with fertility, either because she becomes pregnant through the reception of the seed, and so brings forth; or, as the prophet says, because she was made out of man, not out of the earth, as he was; nor from seed, as all mankind after them; but of a certain intermediate nature; and like a branch, brought out of one vine to produce another vine.
There was another story of Rabbi Yehudah son of Rabbi Elai, who was sitting and teaching his students, and a bride passed by and he said: What is this? And they said to him: A bride is passing. He said to them: My children, stand and attend to the bride, for thus we find that the Holy Blessed One attended to a bride (as it says [Genesis 2:22], “The Eternal God built the rib”). If God attended to a bride – then I, all the more so! And where do we find that the Holy Blessed One attended to a bride? As it says, “The Eternal God built the rib” – and this is what they call braiding in seaside towns: “building.” From here we learn that the Holy Blessed One prepared Eve and made her up as a bride and brought her before Adam, as it says (Genesis 2:22), “And He brought her to Adam.” Once upon a time, the Holy Blessed One acted as a companion to Adam; from that point forward, Adam had acquired a companion of his own (as it says [Genesis 2:23], “Bone of my bone, flesh of my flesh”). Eve was taken from [the rib of] Adam once; (Meaning, creating a man’s mate this way happened only once.) from that point forward, a person marries his fellow’s daughter.
And Rabbi Elazar said: What is the meaning of that which is written: “This is now bone of my bones and flesh of my flesh” (Genesis 2:23)? This teaches that Adam had intercourse with each animal and beast in his search for his mate, and his mind was not at ease, in accordance with the verse: “And for Adam, there was not found a helpmate for him” (Genesis 2:20), until he had intercourse with Eve.
The man said: This at last is bone of my bones and flesh of my flesh. This shall be called Woman, for from Man [husband] was she taken.
And Adam said, This time, and not again, is woman created from man. Thus, because she is created from me, (she is) bone of my bone, and flesh of my flesh. This it is fit to call Woman, because from man she was taken.
| עַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃ | 24 | Hence a man (man So trad.; Heb. ’ish. Contrast the previous verse.) leaves his father and mother and clings to his wife, (wife So trad.; Heb. ’ishshah (with possessive suffix). Cf. the previous note and contrast the previous verse.) so that they become one flesh. |
And this is what Rashi explains (Genesis 2:24): “‘man shall therefore leave his father and mother, and be united with his wife’—from here we learn that sexual promiscuity was forbidden to them. They were informed of this through ruach hakodesh (Holy Spirit).” The Holy Spirit is synonymous with the Holy Tongue, as in (Psalms 33:6), “[By the word of God the heavens were made,] and by the ruach (spirit) of His mouth their entire host.” By means of the Holy Tongue, the lust for sex is checked and controlled. In other words [by means of the Holy Tongue] the “conflagration of the seventy stars” has no rule over the Jewish people, corresponding to, “one tongue overcoming the other” (lashon nophel al lashon), as explained. The spirit of folly is nullified by the Holy Spirit.
13. A person must speak words of Torah and prayer until he negates and nullifies the body. This is as in “and they become one flesh” (Genesis 2:24)—the body should become one with the speech. {This is the aspect of ChaVaH, as it is written (Psalms 19:3), “and night to night ye’ChaVeH (speaks out) knowledge,” as was explained elsewhere. She is the aforementioned tzela, the aspect of “[God] built the rib,” concerning which it is said: “and they become one flesh.”} In other words, the body should be completely negated by means of words of Torah and prayer, as if it were nullified and non-existent.
This is the meaning of [the text of the benedictions] “Who has sanctified us with His commandments”: like one who betrothes ( The word קדשנו (“who sanctified us”) may be tendered “who has betrothed us” (קדושין—betrothal).) a wife that she may be united with him with a perfect bond, as is written, “And he shall cleave to his wife, and they shall be one flesh.” ( Genesis 2:24.) Exactly so, and even infinitely surpassing, is the union of the divine soul that is occupied in Torah and commandments, and of the vivifying soul, and their garments referred to above, with the light of the En Sof, blessed is He.
.והיו לבשר אחד, “they will each have marital relations only with their legal partner.”
"And they shall become one flesh" and it is juxtaposed with "And the two of them were naked" as a hint to what they said, that he should bring out his document and she should bring out her document.
על כן יעזב איש, some commentators believe that these words were spoken by Moses, not by Adam. The correct interpretation is that they were spoken by Adam, seeing that he was aware that he would father children, for this was why he had been created, in order to populate earth and ensure that his species would be perpetuated on earth, just as all the other species of living creatures. The plain meaning of our verse is close to the words of Targum Onkelos: על כן ישבוק גבר בית משכבי אבוהי ואמיה, “for this purpose a man will leave the house of his father and mother, etc.” The point of all this is that the Torah did not give permission for man to leave, move away from his parents, in order to devote himself to his wife instead, but in order to fulfill the commandment to found his own family, have children. Man is supposed to live in a separate dwelling, separate from that of his parents, in order to have and raise his children.
והיו לבשר אחד, this means that they are to be as if they were made of the same flesh. It is a reminder to man that the wife of the first male was indeed made of the same flesh as his own. When the two joined in marital intercourse, they did indeed become once more one flesh. In the future, when engaging in the act of procreation, they would relive the experience Adam and Chavah had when their separate bodies joined for the first time after Chavah had become a person in her own right. Our sages (Sanhedrin 58) explained this verse as words uttered by Adam with holy spirit, i.e. prophetic vision. The words were meant as a warning to the descendants of Noach not to engage in incestuous sexual relations with one another. The reason the Torah mentioned this as a warning to mankind in general is because mankind in general is responsible for the survival of the human race, having come so close to being wiped out altogether because of promiscuous sexual practices. The line does not mean that this prohibition commenced only as something applicable at a later stage in history, it applied to Adam himself and his direct offspring. All the seven “Noachide” laws applied to Adam already, with the exception of the prohibition of consuming flesh or tissue from animals that were still alive. This law did not have to be promulgated until after the deluge, seeing that consumption of any kind of meat was forbidden until then. The same folio (58) in the Talmud understands the word ודבק in our verse literally, meaning a prohibition of engaging in homosexuality. Only embracing one’s wife in an intimate sexual embrace is permitted, not embracing any other human being in such fashion. Even embracing one’s fellow’s wife in such an intimate embrace, though something heterosexual, is prohibited, this is why the Torah added the pronoun “his” when referring to “his wife, באשתו.”
THEREFORE SHALL A MAN LEAVE HIS FATHER AND HIS MOTHER, AND SHALL CLEAVE TO HIS WIFE. The Divine Spirit says this, thus prohibiting immoral relationships to “the sons of Noah.” (See above, Note 222.)
AND THEY SHALL BE ONE FLESH. The child is created by both parents, and there in the child, their flesh is united into one. Thus the words of Rashi. But there is no point to this since in beast and cattle too, their flesh is united into one in their offspring. The correct interpretation appears to me to be that in cattle and beast the males have no attachment to their females. Rather, the male mates with any female he finds, and then they go their separate ways. It is for this reason that Scripture states that because the female of man was bone of his bones and flesh of his flesh, he therefore cleaves to her and she nestles in his bosom as his own flesh, and he desires to be with her always. And just as it was with Adam, so was his nature transmitted to his offspring, that the males among them should cleave to their women, leaving their fathers and their mothers, and considering their wives as if they are one flesh with them. A similar sense is found in the verses: For he is our brother, our flesh; (Genesis 37:27.) to any that is near of his flesh. (Leviticus 18:6.) Those who are close members of the family are called sh’eir basar (near of flesh). Thus man will leave “the flesh” of his father and his mother and their kin and will see that his wife is nearer to him than they.
על כן יעזב איש THEREFORE A MAN LEAVETH — The Divine Spirit says this, thus prohibiting immoral relationship to the “Sons of Noah” also (Sanhedrin 57b).
לבשר אחד ONE FLESH — Both parents are united in the child.
על כן. Darum, also weil, so lange der Mann allein war, es noch nicht .על כן gut war, und weil nach der Teilung es gar nicht mehr möglich ist, daß der Mann seine Bestimmung allein erfülle, weil vielmehr das Weib עזר כנגדו sein soll, er sich ohne Weib nur halb, und nur in Vereinigung mit seinem Weibe als ganzer Mensch fühlt: darum verlässt der Mann Vater und Mutter und vereinigt sich mit seinem Weibe, und sie werden zu einem Leib. Wie ursprünglich ungeteilt der Menschenleib einem Geiste, einem göttlichen Willen sich unterordnete, so auch nach der Wiedervereinigung werden Mann und Weib ein Leib. Das können sie aber nur werden, wenn sie zu gleicher Zeit ein Geist, ein Herz, eine Seele werden, und dies ist wiederum nur möglich, wenn sie alle ihre Kräfte und Bestrebungen, all ihr Denken und Wollen dem einen höheren Willen in Erfüllung seines Dienstes unterordnen. — Hiermit ist aber auch der tiefe Unterschied des geschlechtlichen Lebens aller übrigen lebendigen Wesen von der menschlichen Ehe gegeben. Auch die übrige lebendige Welt ist geschlechtlich geteilt. Allein beide Geschlechter entsprangen gleichzeitig selbständig der Erde. Sie bedürfen für die Erfüllung ihrer Lebensbestimmung nicht einander, und nur für den Gattungszweck und für die von diesem in Anspruch genommene Zeit finden sie sich einander. Das Menschenweib aber ist ein Teil des Menschenmannes, ist עזר כנגדו. Der Mann ist hilflos und unselbständig ohne sein Weib. Beide zusammen sind erst Mensch. Das Leben in seiner ganzen Bedeutung fordert ihre Vereinigung. Nur vom Menschen heißt es: ורבק באשתו. Nur der Mensch hat eine Ehe.
Die Weisen finden (Sanhedrin 57b) in diesem Satze zugleich bereits den Anfang der עריות-Gesetze für בני נח. Indem es heißt: darum verlasse der Mann seinen Vater und seine Mutter und vereinige sich mit seinem Weibe, erkennen sie darin zugleich die Bestimmung, daß bei der Wahl seines Weibes der Mann sich von Vater und Mutter entfernen soll, somit in nicht allzu naher Verwandtschaft sein Weib zu suchen habe. Fassen wir dies in dem ganzen mit על כן eingeleiteten ursächlichen Zusammenhang auf, so dürste damit vielleicht einiges Dämmerlicht auf das so dunkle Gebiet der עריות-Gesetze fallen. Weil das Weib עזר des Mannes sein soll, muß es כנגדו sein; weil es ihn ergänzen soll, muß es andere Eigentümlichkeiten haben. In allzunaher Verwandtschaft haben sie beide vielleicht dieselben Tugenden, aber auch vielleicht dieselben Fehler, dieselben Vollkommenheiten, aber auch dieselben Mängel; ihre Vereinigung würde beider Eigentümlichkeiten im Guten und Bösen nur verstärken, nicht ergänzen. Nur in entfernten Graden dürften die heilsamen Verschiedenheiten vorhanden sein, die beide vereinigt zu einem vollkommenen Wesen gestalten, vollkommen geeignet בשר אחד zu werden und die eine große Menschenaufgabe reiner und voller zu lösen. Dieses Motiv dürfte vielleicht für עריות בני נח ausreichen. Für Israel, wo z. B. bereits mit קידושין verbotene Grade eintreten, muß das Motiv noch höher liegen. — Uber die Etymologie von אב und אם, s. Jeschurun VIII. S. 58 u. ff. u. S. 570.
על כן, seeing that on this first occasion G’d had aimed to make Adam’s wife as much part of him as possible, so that he even used Adam’s personal body as Chavah’s basic skeleton,
יעזוב איש את אביו ואת אמו ודבק באשתו, it is appropriate that a man leave the home of his parents in order to acquire a wife who is compatible with him, and who is a suitable mate for him to live with on a permanent basis. The Torah teaches here also that the expression דיבוק, “cleaving,” being in a state of true union, is not possible between two people who are not alike in their common purpose in life. Parents and children do not have the same tasks and challenges. Man and his wife do have to master the same challenges, hence the word “union” can be applied to their union, whereas the same word would be inappropriate for describing the relationship between father and son, or mother and son. By living together they will become of one mind on how to deal with their lives’ challenges.
והיו לבשר אחד, they are to work together in such close union as if there were in fact only one of them. (This had been the idea behind creating man as both male and female in the first place.)
The Divine Spirit. Rashi knows this because Adam could not have said it. Adam had no father, mother or children at that time, so what brought him to say it?
Prohibiting to the “sons of Noach.” As it says, “He shall cling to his wife,” and not to his fellow’s wife. The prohibition on illicit relations is derived from this verse, as if it said: “Therefore, a man shall leave his father’s wife and his mother and he may not have relations with them.” (Re’m) You might ask: What difference does it make that the Divine Spirit said it? [The answer is:] So you will not think that the verse is stating that this is the nature of things [and it is not a commandment]. For if so, it should say עוזב (“leaves”) rather than יעזוב (“shall leave”). (Maharshal) The implication of “therefore” could be explained as follows: Since I did a great kindness for Adam by forming the woman for him, [it is only right that I may make] a condition: that Adam refrain from engaging in forbidden relations. Similarly, Hashem says to Israel (Shemos 20:2): “I, Who brought you out of the land of Egypt,” implying that I brought you out on condition: that you fulfill the mitzvos. (Nachalas Yaakov)
The child is formed. In other words, the verse prohibits relations with animals, who do not form a child after relations with humans. (Re’m) It seems that according to Rashi, the verse is giving a reason for the forbidden relations: so that there be no illicit children. True, such relations are forbidden even with women too young or old to give birth, and with animals who do not conceive from humans. Nevertheless, the prohibition becomes more noticeable and visible when it produces an illicit child, a wrong that cannot be corrected.
Since man and woman were not created as separate beings, their relationship is unique among creations. Unlike the males and females of the animal world, which have always been separate entities that develop independently, man and woman were once a single person. This unique status is what creates the special bond of love between a man and a woman and gives meaning to the institution of marriage. Therefore, a man shall leave his father and his mother, and he shall cleave to his wife, and they shall become one flesh. Initially, the strongest bond between members of a family is the bond between a child and his parents. Nevertheless, the bond between husband and wife surpasses even the bond between a person and the family of his childhood. One’s bond with one’s parents certainly remains even after marrying, but it grows weaker.
.ודבק באשתו והיו לבשר אחד, “he will cleave to his wife so that they will unite to become one flesh.” This is not a commandment, but means that man will be inherently designed to cleave to his wife for the purpose of founding a family, etc. It does not mean that he has been programmed.
“Hence a man leaves his father and mother and clings to his wife” [2:24]. The person should leave his father and his mother and should join with his wife because she is his flesh and bone. “Bone of my bones” [2:23]. The woman is strong by nature because she was created from bone. The man is weak by nature because he as created from the earth and earth is weak, since it dissolves easily. (Bahya, Genesis, 2:23.)
The Sages viewed the act of marriage as a framework for spiritual completeness, in which man and woman become complete individuals, as in the verse “Therefore shall a man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24). (See also Genesis Rabbah 17:2.) Marriage unites their shared soul, which before that time was temporarily divided into two bodies – his and hers. According to the Sages, before marriage, life is incomplete: “A man who has no wife exists without happiness, without blessing, without goodness . . . without peace.” (Babylonian Talmud, Yevamot 62b–63a.) Marriage represents the perfect framework for bringing children into the world, raising them and educating them; the couple become partners with God in creating the world, and continue the act of creation. Marital life also serves to prevent sinful thoughts and guards the individual from the sin of prohibited sexual relations.
There are six illicit sexual relations forbidden to a Noachide: a) his mother; b) his father's wife; c) a married woman; d) his maternal sister; e) a male; f) an animal. These prohibitions are derived from the verse Genesis 2:24: 'Therefore, a man shall leave his father and his mother and cling to his wife and they shall become one flesh.' 'His father' - alludes to his father's wife; 'his mother' - is to be understood simply; 'cling to his wife' - and not his colleague's wife; 'his wife' - and not a male; 'They shall become one flesh' - this excludes a domesticated animal, beast, or fowl for man can never become 'one flesh' with them. The prohibition against relations with a maternal sister is derived from the verse Genesis 20:13: 'She is my sister, my father's daughter, but not my mother's. Thus, she became my wife.'
Some say that even vaginal intercourse should take place with the man on top of the woman, face to face (i.e., the missionary position). Some are very insistent on this. Although there is something virtuous about this, technically all possible positions are permitted, as long as both spouses desire them. If changing position enhances the pleasure of either spouse, then doing so is a fulfillment of the mitzva of simḥat ona. However, if neither spouse wants to change, it is preferable for their sexual relations to take place in the optimal manner, namely the missionary position. Even if they find a different position more enjoyable, when they are trying to conceive it is better to use the missionary position. (According to Kalla Rabbati 1:23, “He on the bottom and she on top – this is impudent.” Several Rishonim cite this (Raavad, Sha’ar Ha-kedusha; Ohel Mo’ed; Sefer Ha-eshkol; Menorat Ha-ma’or; and Tur). SA 240:5 cites it as well, as do many Aḥaronim. Sefer Ḥasidim §509 limits the admonition to mikveh night, when it is more likely that the woman will conceive. This is also the approach of Birkei Yosef 240:7 and Da’at Torah 240:5. In contrast, most Rishonim, and Rambam foremost among them, do not record the admonition at all. As Rabbeinu Yeruḥam writes, “The case in Nedarim about a woman who said that she set a table and her husband turned it over, which the Sages ruled was permitted, was referring to anal intercourse. It does not mean that she was on top and he was beneath her, because that is certainly permitted, and she would not have been upset about it” (Toldot Adam Ve-Ḥava, netiv 23, part 1). Zohar (II 259a) implies that the admonition is against positions where the husband faces his wife’s back, “For it says, ‘And he shall cling to his wife’ (Bereishit 2:24) – specifically to his wife, not behind his wife.” Ma’amar Mordechai 240:7 explains that the problem with the “impudent” position is that it seems like the woman is trying to dominate her husband, implying that if both spouses consent, it is permissible. In practice, since according to most poskim it is not forbidden to change from the missionary position, they may. Even those who are stringent view insistence on the missionary position as a pious practice, not a requirement, and some explain that the stringency applies only when there is no mutual consent. Therefore, a couple who wants to change from the missionary position may do so, and it is even a mitzva if it increases their pleasure. Nevertheless, when a couple is hoping to conceive, the pious practice is for them to defer to the stringent opinion and have sexual relations in the missionary position.)
God created human beings with a powerful drive for love and a mutual attraction between men and women. This drive, when guided by sanctity, serves as the foundation of the marital covenant and for the closeness of husband and wife, about which the Torah says, “And he shall cling to his wife, so that they become one flesh” (Bereishit 2:24). This “clinging” begins with the mitzva of ona and culminates in the mitzva of procreation. By having children together, they unite literally in one flesh.
The sin of wasting seed – male masturbation – has an aspect of the sin of adultery, which is so grave that it is one of the Ten Commandments. On the verse, “You shall not commit adultery” (Shemot 20:13), the Sages comment: “There should be no adultery in you – not even your hand or foot”; in other words, a man must not masturbate with his hands or feet (Nidda 13b). Likewise, on the verse, “He shall cling to his wife, so that they become one flesh” (Bereishit 2:24), the Sages comment: “He shall cling to his wife and not someone else’s wife. He shall cling to his wife and not another man or an animal” (y. Kiddushin 1:1). R. Tzadok Ha-Kohen explains further that a man should not ejaculate anywhere other than with his wife (Tzidkat Ha-tzadik §121). This drive for life is meant to increase the love and devotion of a married couple. One who corrupts it in order to indulge his urges harms his ability to love his wife devotedly.
(Hay-Nun) ‘Behold man is the one’ in which there is one shrine, as we have elucidated in most of the sections of this introduction of ours. And [it is] as it is [found] in the Zohar, Parashat Korach 94 (3:176a-b), “The One only dwells among the one.” See there. And the unity that [comes] as a result of the commandments permitted the Divine Presence to dwell among Israel through the twenty-two letters of the Torah. As included in it are the six hundred and thirteen commandments – the three hundred sixty-five positive commandments and the two hundred and forty-eight negative commandments – corresponding to the sinews and limbs of a man. (Targum Yonatan on Genesis 1:27; Zohar 1:170b.) And so was it explained in Paragraph Tzaddi in explanation of the verse (Isaiah 59:2) “But your iniquities have been a barrier between you,” that [the Jews] are united through the commandments and divided one from another through sins. (This specific verse is not explained in our text. However the topic is broached in Paragraph Tsadi, and it is possible that this is the reference here, and not Paragraph Bet, as appears in the printed editions. However, it is even more likely that the reference is to Binah Le’Etim (Drash 48) of Rabbi Azariah Figo, as per the correction found in the New York Shivelei David edition, as both the verse and the idea are found there. (Hence the notation Si. Bet, which was understood as a reference to Siman Bet, should have been S. Bet, which could mean Sefer Binah Le’Etim.)) And this was the intention of Hillel who said to the convert, “[‘And you shall love your neighbor as yourself’ (Lev. 19:18)] – that is the entire Torah, and the rest is its explanation. Go study.” (Shabbat 31a.) [Its] explanation is that the other commandments are explanations of the unity through which Israel joins together and becomes one. And this is also elucidated in the midrash (Vayikra Rabbah 13:3) that says, “What does the Holy One, blessed be He care if he slaughters, etc.? Behold, [the commandments] were only given to refine (letsaref, which can also mean, unite) the creatures, as it is stated (Prov. 30:5), ‘the word of God is refined.’” [Its] explanation is that through the commandments, the Children of Israel will be unified. And also there in Midrash Rabbah on Parashat Vayechi, (The reference seems to be to Bereishit Rabbah 98:3. Differing versions of the midrash are brought in several other places such as Midrash Tanchuma, Vayehi 8:2.) “Yaakov said to his sons, ‘Maybe because you come from four mothers, you have a tinge of idolatry?’ They said to him, ‘It is written (Num. 1:20), “according to the house of their fathers” – just like there is only One in your heart.’” And the author of the Yafeh Toar (A commentary on Bereishit Rabbah by Rabbi Shmuel Yafeh Ashkenazi (Turkey, 16th century).) did not know its explanation. But it appears to me that [it can be explained] according to what [Maharal] writes in Netsach Yisrael (See Netsach Yisrael, Chapter 32 (p. 153 in London edition).) – [that the] reason that Rachel gave the signs to Leah (In Bava Batra 123a, the rabbis write that Yaakov had given Rachel a type of code (signs) in case an impostor be sent to his tent in her place on their wedding night. When Rachel found out the plot to have Leah be that impostor, she gave Leah the signs to prevent her from being embarrassed.) was because she knew that it was not fitting for Yaakov to father all twelve of the tribes from one woman. And had it been so, they would have all been one, whereas that is not fitting for this lowly [world] – as its nature inclines away from the way of oneness. And this causes sin in Israel until the future to come (messianic times) speedily in our days. See there. And this is [the meaning of that which Yaakov said to his sons, “Maybe because you come from four mothers, it is impossible that you will be unified; and sin caused it, as the One can only dwell among one.” But they answered him, “It is written, ‘according to the house of their fathers’ – and there is one Father to all of us and there is One in our hearts. And God, may He be blessed, will be unified through us.” And it is as our teacher Rabbi Yitschak Abarbanel writes in explanation of the verse (Gen. 2:24), “and they shall become one flesh,” like Rashi explained – through the embryo that is created from both of them. And the portion of each one is in the many limbs. Even though the embryo loves itself; yet through this the father and the mother [also] love each other, as a branch produces love in [its] roots. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘And you shall love [the Lord your God], etc.’ (Deut. 6:5) – [that the name of the Heavens be loved through you (This is the text found in the Talmud, and it is possibly what was written by the author. However, most versions of the Shev Shmat’ta have, “both of them will be beloved through the Torah scholar,” possibly relating to the mother and father.) ]” (Yoma 86a). And that means that the higher forces become unified, as all of them gave their portion to man and he is a branch from them – and love will sprout from the roots. And hence one should have intention for this unification before every [Torah] study [session] and good deed, as a fulfillment of the commandment of “and you shall love your neighbor, etc.” And [then] all of Israel will be one, and also all of the ones that gave birth to them will love each other and be unified. (The author returns here to the theme with which he began this essay in the introductory paragraph and Paragraph Gimmel.) And with what I have elucidated, their statement at the end of Tractate Eduyot is understood, “[Eliyahu] will not come to make distant or to bring close, but to make peace [among them], as it is stated (Mal. 3:23-24), ‘Behold, I will send, etc. [He shall bring back the hearts of the children to their fathers’” (Mishnah Eduyot 8:7). [This is] meaning that [the children] will be called by the name of their fathers, but there is [only] one Father to us all. And the world will then be fit for it. And then we shall see the joy of Zion and the building of Jerusalem, speedily in our days. Amen, Selah.
Since the nourishment provided for the various species of the universe is commensurate with their respective needs, it is axiomatic that the most advanced species are provided with the most advanced form of nourishment available. Normally, the type of food provided for a species is on a level that is one degree lower in the order of life than the species to be fed by it. Since we have stipulated elsewhere that the order of creation proceeded from the simple towards the more sophisticated, it follows that the lowest form of life derives its food supply from primordial matter. This would be immediately below it in the order of creation. After all, the lowest form of existence is primordial matter. Next would be the four basic elements, all of which rank equal in the scheme of created matter. Therefore, air, fire, earth and water act respectively as nourishment for plant life, the latter being of a more sophisticated nature than the basic elements. If plants need rain or water to sustain them, this is in accordance with such natural order as we have described. On the other hand, development, growth of the inert form is possible only through the infusion of an amalgamation with any or all of the basic materials contained in primordial matter. When a creature of a certain level in the world of matter receives its nourishment, or part of it, from a category more than one rung lower than itself, this is a curse. When we are told that the serpent in addition to feeding on plants, also feeds on earth, a lower form of created matter, this is a curse. (Genesis 3,14). Also man,-as long as he had been restricted to a vegetarion diet- (Genesis 1,29) was not yet at the elevated level where his food supply was only one category lower in the scheme of things than he himself. Possibly, the verse (Genesis 1,28) "and have dominion over the fish in the sea, over the fowl in the air and over every living thing that creeps on the earth," was in fact permission to also feed on an animal diet. The fact that such an animal diet was withheld till after the deluge, could have been the result of the original sin. The gradual decline of animals into becoming carnivorous beasts, is merely a form of corruption paralleling the corruption of man during the period preceding the deluge. This is why Isaiah predicts in chapter eleven, that all these carnivorous beasts will undergo a change of nature in the post messianic era. Since the Jewish people have attained the stature of am segulah, "precious nation," their nourishment does not only include the category immediately below them in the world of matter, but even part of their own category. G-d describes this in Deut.7,16, when the Torah says "you will consume all the nations the Lord your G-d gives you, your eyes shall have no pity on them." This refers to our having been granted permission to ensure our continued existence and well being at the expense of gentile nations worshipping idols and practicing other perversions. When we find that the Talmud Pessachim 49, states that the ignorant is not permitted the consumption of meat, this may mean that any person who has not qualified to be a member of the human race "in good standing," is not allowed to use the immediately lower category of life to serve as the material that satiates his appetites. To make indiscriminate use of creatures only a single category less sophisticated than ourselves, we must first prove that we ourselves live up to our own destiny, are intelligent creatures, chay ha-medabber.. Both Bileam (Numbers 24,8), Joshua and Caleb (Numbers 14,9) describe Israel as "consuming" its enemies. There are humans whose way of life places them sufficiently below us that they may serve as our life sustainers. Food, after all, is an aspect of life sustaining matter. On the other hand, food too far below our rank would drag us down to its level; therefore, insects etc. are forbidden. Since cannibalism is prohibited as despicable, the references above refer to our right to dispose of these nations as we see fit. A human being may fit into one of three categories. 1) He may be so ignorant that he has difficulty putting thoughts into words. 2) He may be capable of putting his thoughts into words, but his thoughts are so banal and mundane, that he only achieves basic purposes such as union with a mate, ("he shall cleave to his wife and they shall become one flesh") 3) He may belong to the select group who use the power of speech to express lofty thoughts, whose ideas are capable of standing on their own without physical sustenance. Of this group it is said "if he will live, he will die, but if he will die, he will live." (Yalkut Shimoi Bereshit 14) Dilution of the spiritual with the physical is apt to impair the spiritual to the point of death, whereas refinement of the spiritual to the exclusion of the physical, will result in life eternal. People of that category require two kinds of nourishment, one for the physical part of their beings, the other for the spiritual part. Our rabbis refer to this as "two tables." The physical part can be nourished successfully by a vegetarian diet, meat being forbidden to it, since it derives from the same level of creature. In such a type of person, the spiritual part is not considered integral to the total personality. Their intellect, being of the world of the spirits, does not require physical sustenance just as none of the spirits require this. This is the reason such individuals as Chanina survived on as little as a kav (6 eggs' volume) of carobs from Sabbath eve to Sabbath eve. (Taanit 24) This indeed may have been G-d’s wish when He created original man in whom the spirit, intellect reigned supreme before the fall. The food par excellence for people of such stature would be bread, (compare Proverbs 17,1, "better dry bread than meat obtained in an environment of strife") Concerning the "second table," the substance required by the spiritual part of such men is the product of his good deeds. In the words of Isaiah 3,10, "hail the just man for he is well off; he shall eat the fruit of his works." The meaning is allegorical, just as in Psalms 128,2, "you who eat the fruit of your labours," namely the good deeds you have performed sustain you into the hereafter, into kingdom come. When the Lord provided Manna for the Jewish people in the desert, it had been hoped that everyone would qualify as belonging to the highest category of person outlined above. If that had been so, the physical part of the Manna would have sustained the reduced needs of their bodies. Since the quality of that food was such that it could be completely assimilated by their bodies, none of it having to be excreted, only a small' quantity would have been needed. The spiritual part of their personalities would have been sustained by the many lessons to be learned from the composition, the quantity, the manner of delivery, by the time at which the Manna was to be gathered etc. The fact that G-d did provide meat in answer to the request of the Jewish people, but in a manner much less gracious than the way in which the Manna was provided, leads one to believe that the supply of the quail was a one time occurrence. It was merely meant to demonstrate that it was indeed G-d who had taken the people of Israel out of Egypt, not Moses and Aaron, as the Israelites had been complaining. The very fact that the people are once more reported as having demanded meat, (Numbers 11,4) proves that meat had not been part of their diet all along. Further proof that meat was a exceptional provision, lies in the fact that it came unaccompanied by such ordinances as the manner in which it had to be slaughtered, specific quantities for each person, how long it could be preserved etc., all details that had been spelled out about the Manna. When the Torah talks about "bread," and uses Manna as proof that "man does not live by bread alone, but by all that issues from the mouth of the Lord," (Deut.8,3) bread is a synomym for nourishment, and the lesson is that nourishment of a physical kind is solely for our physical parts, (elevated man category three) Observance of the instructions (motza pee hashem ) accompanying such food are the nourishment for our spiritual part. It will be shown that this too was the nature of the food supplied to Adam in the garden of Eden.
Naomi said: My daughter, I did not teach you thus, but rather it is written, "Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh" (Genesis 2:24) and the choice is in your hands.
This surely is an activity that, in the light of so many other passages, we would expect to be performed by the Lord of hosts. Reading the text in the Hebrew original, one realizes easily that the English version is rather misleading. V’haya or Yisrael l’esh uq’dosho l’lehabah should be translated as: And the light of Israel shall become a fire, and his Holy One, a flame. The Hebrew haya l’ means to become; it expresses a change of status, condition, or nature. (For haya l’, meaning to become, see Gen. 2:24; 18:18; 34:22; Exod. 4:9; II Sam. 12:10; Pss. 31:3; 71:3. Cf. also Ch. 1, “To Become Elohim for Someone.”) Light is normally something very beneficial. So is, of course, the light of Israel, which is an appellation for the God of Israel here. The prophet, however, warns that the light of Israel will change its nature, as it were. It will cease being light and become a consuming fire. Similarly—and it should be obvious because of the parallelism in the text—the Holy One will become a flame. Far from associating any form of destructiveness with the concept of the Holy One, the words imply the opposite. The Holy One will suppress his natural quality. He will change and become a destructive force. He will cease manifesting himself as the holy and will act in another capacity like a flame.
The mystery of Coupling depends on the reign of unity so that the vessels of Zeir Anpin and the Nukva actually become attached in such a way as to be considered literally one – just like the interior, which is already one. This is the meaning of the verse, “And they shall become one flesh” (Genesis 2:24). It begins with Kissing, which is the joining together of the Ruach – i.e. the interior, which becomes so powerfully unified that it even causes the exteriors to become attached to one another. However this comes about only when both Zeir Anpin and Nukva are complete. Zeir Anpin must be complete with all his Mental Powers and all the higher Partzufim bound to him to adorn him. Nukva must be complete with all the repairs she receives through the lower creations, which are bound up with her. The completeness of the preparations determines the completeness of the Coupling, which may be through the mystery of Israel and Rachel or through their other branches, male and female.
This is the meaning of the verse, “And they shall become one flesh” (Genesis 2:24). The ultimate goal of Coupling is that the flesh, which is the exterior, should become one. The Ruach, the interior, actually is one – because the Ruach is rooted in unity – but the flesh does not actually become literally one. Nevertheless, under the influence of the Mental Powers, the “flesh” of the two Partzufim joins to the greatest possible degree – but only so as to be considered one flesh.
Also regarding the punishment for not fulfilling it, it says in the Tikkunei Zohar regarding the delight of Shabbat (24th Tikkun): 9. One needs to maintain ON SHABBAT a delight, FOR BY THE DELIGHT ONE HAS ON SHABBAT HE DRAWS THE ILLUMINATION OF YESOD UPON MALCHUT. FOR IT IS KNOWN THAT THE PLEASURE OF THE BODY IS BESTOWED FROM YESOD, the Righteous, who comes from Eden, Binah, THE SECRET OF the World to Come, to water the garden, the lower Shechinah, MALCHUT. The river is Vav, YESOD, that comes from Yud-Hei, CHOCHMAH AND BINAH. It flows five hundred years, which are the five Sfirot, EACH INCLUDING A HUNDRED, and reaches the Righteous, YESOD, to water from it the garden, which is Hei, MALCHUT, AS WRITTEN, “That is why a man,” ZEIR ANPIN, VAV, “leaves his father,” CHOCHMAH, YUD, “and his mother,” BINAH, FIRST HEI, “and cleaves to his wife,” MALCHUT, LAST HEI. (Beresheet 2:24).
This has all already been hinted in Sefer Yetzirah, (Sefer Yetzirah 6:8; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation, Part I), The Gate of the Motion of the Components, The Five that are Drawn from the Ten.) “He formed a covenant with him between the ten fingers of his hands, which is the covenant of the mouth (Brit HaPeh-ברית הפה), and He formed a covenant with him between the ten toes of the feet, which is the covenant of circumcision (Brit Milah-ברית מילה). The whole matter is hinted in short in the words, (Sefer Yetzirah 1:3) “The covenant of the tongue-Milat HaLashon-מילת הלשון, and the covenant of the skin-Milat HaMa’or-מילת המעור.” (That is, the term circumcision-Milah-מילה also means “word” and both the covenant of the tongue and the covenant of the skin are referred to as “Milah-מילה.” In both cases, the issuance of words from the mouth and the issuance of seed, both bring forth progeny and revelation of the brain and mind, which is drawn forth by the Understanding-Binah-בינה.) I shall explain with the verses, (Hosea 14:10) “Who is wise-Chacham-חכם and will understand-Yaven-יבן these things; [who is] understanding-Navon-נבון and will know them-Yeda’em-ידעם.” That is, Understanding-Binah-בינה is positioned between wisdom-Chochmah-חכמה and knowledge-Da’at-דעת, and they unify to adhere to each other, (That is, it is the quality of Understanding-Binah that is positioned between the higher intellect of wisdom-Chochmah and the heartfelt emotions which are all included in Splendor-Tiferet, the essence of which is Knowledge-Da’at, as mentioned in the Fifth Gate. That is, Knowledge-Da’at-דעת refers to the matter of adhesion-Dveikut-דביקות, as in the verse (Genesis 4:1), “Adam knew-Yada-ידע his wife Chava and she conceived,” and as it states (Genesis 2:24), “Therefore shall a man… adhere-Davak-דבק to his wife so that they become as one flesh.”) according to the secret of the verse, (Exodus 31:3) “With wisdom-Chochmah-חכמה, understanding-Tevunah-תבונה, and knowledge-Da’at-דעת.” This has therefore all been hinted at, and is the secret of the bond between the upper Sefirot and the lower Sefirot.
... perfumed with myrrh and frankincense... – the two pillars of truth (Netzaḥ-Hod) , ... of all the powder of the peddler, – this is the Righteous-One, who includes all, He is ‘the peddler’ (rokhel) (Yesod) and She is His powder. It is this that is written: (Gen. 2:24) ... and he shall cleave to his wife... and through it She ascends towards Her husband.
It is this that is written: (Gen. 8:12) ... and she no longer returned to him, at all. And about this it is stated: (Gen. 2:24) Therefore a man should leave, his father and his mother... etc. – she cleaves to Him, and He to Her.
“The Lord God commanded man, saying: From every tree of the garden you may eat” (Genesis 2:16). “The Lord God commanded man, saying: From every tree of the garden you may eat.” Rabbi Levi said: He commanded him regarding six mitzvot. “[The Lord God] commanded [vaytzav]” – regarding idol worship, as it says: “Because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – regarding blasphemy, as it says: “One who blasphemes the name of the Lord” (Leviticus 24:16). “God [elohim]” – this refers to [the appointment of] judges, as it is stated: “You shall not curse judges [elohim]” (Exodus 22:27). “Man” – this refers to the shedding of blood, as it is stated: “One who sheds the blood of man [haadam]” (Genesis 9:6). “Saying [lemor]” – this refers to forbidden sexual relations, as it is stated: “Saying [lemor]: Behold, if a man sent away his wife, and she departed from him, [and she went to belong another man]” (Jeremiah 3:1). (One of the basic laws of sexual morality is that a married woman may not go and “belong to another man” unless her first husband “sent her away,” i.e., divorced her.) “From every tree of the garden you may eat” – He commanded him regarding theft. (God informed Adam that all the trees were permitted to him only because they were not someone else’s private property.) The Rabbis interpreted the entire passage [differently]. “The Lord God [Elohim] commanded” – [He said to him:] ‘I am merciful, but also I am a judge to exact retribution.’ (“Lord” connotes God’s attribute of mercy, and “God” [Elohim] connotes His attribute of strict justice.) Elohim – He said to him: ‘I am elohim, act towards me like a God [elo’ah], that you not curse Me,’ as it is stated: “You shall not curse elohim.” (Elohim can mean either “judges” or “God.”) From where are forbidden sexual relations derived? “He shall cleave to his wife” (Genesis 2:24) – but not to another man’s wife, not to a male, and not to an animal. “You may eat [akhol tokhal]” (This can be translated: “When it is food, you may eat it.”) – Rabbi Yaakov of Kefar Ḥanin said: When is it [meat] permitted for consumption? It is after it is slaughtered. He thus alluded to him regarding [the prohibition of eating] a limb [taken] from a living animal. “But of the tree of the knowledge of good and evil, you shall not eat of it, as on the day that you eat of it you shall die” (Genesis 2:17). “You shall die [mot tamut]” – death for Adam, death for Eve; (The double expression mot tamut alludes to two deaths.) death for him, death for his descendants.
“Therefore, a man shall leave his father and his mother, and he shall cleave to his wife, and they shall become one flesh” (Genesis 2:24). “Therefore, a man shall leave” – it is taught: A proselyte who converted while married to his sister, whether [the relationship is] paternal or maternal, he must divorce her; this is the statement of Rabbi Meir. The Sages say: If she is his maternal [sister] – he must divorce her, but if she is his paternal [sister], he may keep her, as there is no paternity for idolaters. (According to the Sages, the halakha does not recognize a connection between a person and his father if they are “Noahides,” that is, non-Jews.) They raised an objection to him [Rabbi Meir]: But is it not written [regarding Abraham and Sarah]: “And also, indeed, she is my sister, the daughter of my father, [but not the daughter of my mother, and she became my wife]”? (Genesis 20:12). (The implication is that it is permissible for a Noahide to marry his sister from his father’s side, but not a sister from his mother’s side, in accordance with the view of the Sages.) He said to them: He [Abraham] answered them (The Philistines, to whom he was speaking.) according to their own opinion. (In Philistine culture this distinction was made, but not according to halakha.) Rabbi Meir raised an objection to them: “Therefore, a man shall leave his father and his mother.” (This is understood to mean that a man may not marry his relatives, and it mentions both mother and father.) Rabbi Yoḥanan said: They explained it to him: “Therefore, a man shall leave his father and his mother” – one who is related to his father or related to his mother. (One may not marry his aunt, whether it is his father’s sister or his mother’s sister. But the definition of sister is still only a maternal sister.) Rabbi Abahu raised an objection [to Rabbi Meir]: But is it not written: “Amram took Yokheved his aunt [as his wife]” (Exodus 6:20)? (Yokheved was the sister of Kehat, Amram’s father. Yokheved and Kehat had a common father, Levi, but they may have had different mothers.) Rabbi Shimon son of Rabbi Abahu said: If it is so [as Rabbi Meir says], before the giving of the Torah Israel did not observe the law even according to the standards of Noahides? This is astonishing. Rabbi Levi said: They explained it to him: “Therefore, a man shall leave [his father and his mother]…” – one who is related to his father or related to his mother. (This explanation was mentioned earlier, and is an exposition of the Sages’ view that the verse is referring to one’s aunts, but in any event only maternal sisterhood is recognized, not paternal sisterhood. The Midrash does not answer the question posed to Rabbi Meir concerning Amram; see commentaries.) Rabbi Abahu said in the name of Rabbi Yoḥanan: Noahides incur liability [for committing adultery] for [consorting with] married women but are exempt for [consorting with] betrothed women. (If a woman is betrothed to a man, and another man has relations with her, it is not considered adultery for Noahides. Betrothal is not considered a marital relationship for Noahides.) Rabbi Yona said in the name of Rabbi Shmuel: A promiscuous woman (An unmarried woman who consorts with many different men.) who is standing in the marketplace, and two men had relations with her, the first man is exempt, (He did not commit adultery.) and the second incurs liability, because she is now “a woman who has had relations with a man” (Genesis 20:3). (This is the literal translation of be’ulat ba’al (Genesis 20:3), which is usually rendered “a man’s wife.” In any event, it is the definition of a woman who may not consort with another man, as that would constitute adultery.) But did the first one intend to acquire her through intercourse? (How can a woman be considered married as a result of a non-committal act of intercourse?) This shows that regarding Noahides, intercourse with a woman [even with no intent of marriage] effects acquisition [of her as a wife], which is not in accordance with the law [regarding Jews]. (The law regarding Jews is that marriage cannot be effected without intent.) What is the law regarding divorce for them [Noahides]? Rabbi Yehuda ben Rabbi Simon and Rabbi Ḥanin said in the name of Rabbi Yoḥanan: Either they have no divorce, or each one must divorce the other. (This is derived from “He shall cleave to his wife.” Neither partner may dissolve the union unilaterally.) Rabbi Yoḥanan [later] said: His wife may divorce him, and she pays him double the marriage contract. (According to all opinions, the divorce proceedings of Noahides are unlike those between Jews.) Rabbi Ḥiyya taught: An idolater who divorced his wife and she went and married another, and both of them (The first husband and the woman.) went and converted to Judaism, [and the first husband wants to remarry her,] I do not apply regarding him the verse: “Her first husband, who divorced her, [may not take her again to be a wife for him]” (Deuteronomy 24:4). (The prohibition against remarrying one’s wife after she has been married to another man in between applies only when the first marriage was dissolved by a divorce recognized by halakha, but marriages among Noahides are not dissolved by a halakhic divorce procedure, as was just explained.) Rabbi Aḥa said in the name of Rabbi Ḥanina bar Pappa: In the entire book of Malachi “The Lord of hosts” is written, but here [in the following verse], “God of Israel” is written, as it is stated: “For I hate divorce, said the Lord, the God of Israel” (Malachi 2:16). It is, as it were, that He associates His name [regarding divorce] only to Israel. Rabbi Ḥagai said: When Israel returned from the [Babylonian] exile, the women’s faces had become darkened in the sun, (On the long trek to the Land of Yisrael.) and they [their husbands] would abandon them and go and marry Amonite women. They (The Israelite women.) would circle the altar and weep [about this cruel treatment]. This is what Malachi says: “This is the second sin that you do” (Malachi 2:13) – the second, after Shitim. (There the Israelites sinned with the daughters of Moav (Numbers 25:1).) “Covering the altar of the Lord with tears, weeping and moaning, [causing Him to no longer accept your offerings or receive them with favor from your hands … because the Lord is witness between you and the wife of your youth, whom you have betrayed]” (Malachi 2:13–14) – the Holy One blessed be He said: ‘Who could accept [offerings] from them, due to the weeping and moaning [that they caused to their wives]? After you robbed, stole, and took her beauty from her, you send her away? That is shocking.’ From where is it derived that it is prohibited for them [Noahides] to engage in illicit sexual relations? It is as it is stated: “And he shall cleave to his wife” – but not to the wife of another, not to a male, and not to an animal. Rabbi Shmuel, Rabbi Abahu, and Rabbi Elazar said in the name of Rabbi Ḥanina: A Noahide who has unnatural intercourse with his wife incurs liability for the death penalty. Rabbi Asi said: Any prohibition that is written regarding Noahides is neither a [mere] positive mitzva nor a [mere] negative prohibition, but one that incurs the death penalty. How does one arrive at this? (What Rabbi Shmuel et al. said.) “And he shall cleave to his wife, and they shall become one flesh” – in the place that they can produce one flesh [a child].
... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)
Rabbi José said: Isaac observed mourning during three years || for his mother. After three years he married Rebecca, and forgot the mourning for his mother. Hence thou mayest learn that until a man marries a wife his love centres in his parents. When he marries a wife his love is bestowed upon his wife, as it is said, "Therefore shall a man leave his father and his mother, and he shall cleave unto his wife" (Gen. 2:24). Does a man then leave his father and mother with reference to the precept, "Honour"? But the love of his soul cleaves unto his wife, as it is said, "And his soul clave (unto Dinah)" (Gen. 34:3); and it says, "And he shall cleave unto his wife" (Gen. 2:24).
All seven days was the Holy One, praised be He, speaking with Moses at the thornbush, (R. Eliyahu from Vilna explains that the statement "all seven days" is based on a simple computation of the three "three days ago" mentioned in the verse. Meir Ayin notes that this statement is quoted in Yalqut Shemot 152.) as it is written: "And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue." (Exodus 4:10). "Heretofore" is three days, and three [times] "neither, nor, nor," and the day on which He was speaking, in all seven days. And this section was [at the time of] Passover, and they fix it on the 15th of Nissan. (R. Eliyahu from Vilna explains that this follows from his commentary on the preceding chapter, that the ten plagues took a full year from the time Moses was first sent to Pharaoh. He also notes that in a different midrashic source (Exodus Rabbah 9(12)) it is stated that the duration of each plague was one month; hence, there would not have been time to accommodate the entire sequence of ten plagues in half a year. R. Jacob Emdin notes that he already explained this in chapter 3. Meir Ayin notes that the statement "and they fix it on the 15th of Nissan" is not found in the Yalqut. ) And in that same time the next year, the Children of Israel went out from Egypt. Also on the 15th of Nisan was our father Abraham spoken to at the Covenant Between the Pieces, (R. Eliyahu from Vilna notes that the Covenant Between the Pieces and the Exodus both happened on the same calendar date, Nisan 15, "exactly on that day." (Ex. 12:41). Meir Ayin notes that this tradition is found in Tanhuma Buber, Beshallah 9.) on the 15th of Nisan the angels came to our forefather Abraham to announce to him [the birth of Isaac], and in that same Section of the year following was Isaac born, (This is in accordance with Genesis 18:14: "At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son." Meir Ayin notes that Tanhuma, Pequdei 11, places the birth of Isaac on Nisan 1.) as it is written "At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son" (Genesis 18:14), and on the 15th of Nisan the Children of Israel went out from Egypt, as it is written "And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt" (Exodus 12:41), [that is] one term for all [of these events]. On the 14th [of Nisan] the Children of Israel slaughtered their Passover offerings in Egypt, and on the fifth day [after that] was the last festival day of Passover. (R. Eliyahu from Vilna notes that according to Seder Olam, Passover started on a Friday. This is also the opinion of Rashi and Tosaphot (Sabbath 87b). R. Jacob Emdin notes that in Megillah 8a it is reported that the Rabbis disagree about the date of the Exodus. In the opinion of R. Yose, it was on a Friday and in the opinion of R. Yehuda, it was on a Tuesday. According to all Babylonian sources, the giving of the Torah was on a Sabbath, and the day of the giving of the Torah is the holiday of Shavuot, which is 50 days after Passover. Hence, in Babylonian tradition Passover started on a Friday. R. Jacob Emdin explains that the 14th of Nisan, the day of slaughtering the Paschal lamb, was a Thursday, and that the Children of Israel left Egypt the next morning, Friday the 15th. He adds that it is explicitly stated in the Bible that they travelled day and night; hence, it is reasonable to assume that the places mentioned in the Biblical narrative are places of rest, one per day. The argument for placing the Exodus on a Friday is that according to Jewish tradition, Pentecost was on a Sabbath, as derived from Ex. 13:3: "Remember this day, in which ye came out of Egypt" and Ex. 20:8: "Remember the sabbath day, to keep it holy." By applying the principle "Scripture does not come to hide but to explain," one sees that since Ex. 13:3 was spoken on the 15th of Nisan, also Ex. 20:8 refers to a Sabbath. Since the giving of the Torah was 50 days after the Exodus, the Exodus must have been on a Friday. R. Jacob Emdin notes that according to the Babylonian Talmud (Shabbat 8a) the Children of Israel left Rameses, the first station of their journey to the Red Sea, on a Sabbath, since Scripture does not specifically state that they travelled for seven days. However, Meir Ayin notes that the text here reflects the opinion of the Babylonian Talmud, Sabbath 8a, that "the 14th [of Nisan] the Children of Israel slaughtered their Passover offerings in Egypt," while in the Yalqut it says "on the 14th day the Children of Israel slaughtered their Passover offerings in Egypt and the day was Wednesday." ) And in that night the firstborn [of Egypt] were stricken. From the day after Passover, (R. Eliyahu from Vilna explains that the term "Passover" here refers to the ritual of slaughtering the Paschal lamb on the afternoon of the 14th of Nisan.) which was a Friday, they travelled from Rameses, as it is written: "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children" (Exodus 12:37), and it is written "And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments" (Numbers 33:3-4). (The verse states explicitly that the Children of Israel left Egypt on the day after the slaughtering of the Passover sacrifice. R. Eliyahu from Vilna notes that according to Seder Olam, the Children of Israel traveled day and night, resting only one day at each of the places mentioned in the Exodus narrative. R. Jacob Emdin notes that there is a disagreement in the Talmud (Shabbat 8a) regarding the day on which the Children of Israel left Rameses. According to Rab, it was on a Friday, while according to Shmuel, it was on a Sunday. The former opinion is adopted by Rashi, the latter by Tosafot. ) From Rameses they traveled to Succoth, and from Succoth to Etham, and from Etham to Pi-hahiroth, in all three days. (The implication is that the places mentioned in the list of Num. 33 are resting places for the Israelites.) On the fourth day, "And it was told the king of Egypt that the people fled" (Exodus 14:5). (The news that the Children of Israel had left their assigned place of residence reached Pharaoh on the day following their arrival at Pi-hahiroth.) On the fifth and the sixth, "And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon" (Exodus 14:9). (R. Eliyahu from Vilna notes that this disagrees with Rashi, who thinks that Pi-hahiroth was close to Egypt, just two days away from the last place where Pharaoh resided. The implication of Seder Olam is that there were at least five days between Pharaoh's residence and Pi-hahiroth.) In the evening of the seventh day, they went down to the sea, as it is written "And the cloud and darkness [were there, but it gave] light by night [to them]" (Exodus 14:20). (The implication here is that the sea split during the night, and the Egyptians were drowned the next morning.) In the morning, Israel went up from the sea, and Egypt sank, and in that hour the Children of Israel said the song, as it is written "Then sang Moses and the children of Israel this song unto the Lord" (Exodus 15:1). (R. Eliyahu from Vilna explains that since Iyyar 1 was a Sabbath, it follows that Nisan 14, the day on which the Children of Israel slaughtered the Passover sacrifice in Egypt, was a Thursday. The statement that the Israelites sang the song of the sea on the last festival day of Passover disagrees with the Midrash (Exodus Rabbah 23(11), Mechilta Beshallah 4, Shirata 3) that Moses and the Children of Israel said the song on the seventh day after the crossing of the Red Sea, when Miriam and the women sang and danced with timbrels. Guggenheimer explains that according to R. Yehoshua in the Mekhilta, Exodus 15:1, the Children of Israel sang on the holiday of the last day of Passover but Miriam and the women sang and danced on Sabbath, the seventh day after the crossing.) And the day was Thursday, and it was the last festival day of Passover. From the Red Sea they traveled to Marah, as it is written "And they came to Marah" (Exodus 15:23). And it says "And he made for them a statute and an ordinance, and there he proved them" (Exodus 15:25). (Meir Ayin notes that this is explained in Sanhedrin 56b, Yalqut Beshallah 117, and the Mekhilta.) There were given to the Children of Israel ten commandments; of them, seven were already commanded to the Children of Noah, as it is written: "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat" (Genesis 2:16). (R. Eliyahu from Vilna explains that "commanded" here refers to the giving of laws. Meir Ayin cites Sanhedrin 56b. R. Jacob Emdin notes that this is explained in Sanhedrin 56b.) "Commanded" - these are the judgments, (The detailed argument for deriving the seven Noahide commandments from Gen. 2:16-17 is given in the Babylonian Talmud, Sanhedrin 56b, in the name of R. Yohanan. R. Eliyahu from Vilna notes that in some manuscripts of Seder Olam and the Talmud, the wording of the arguments is almost identical. He explains that in Yerushalmi sources, the six commandments given to Adam are: recognition of God, prohibition of idolatry, prohibition of murder, prohibition of adultery, prohibition of robbery, and establishment of courts. The prohibition of eating limbs of a live animal was added for Noah, since before the Flood only vegetarian food was permitted. In Genesis Rabbah, R. Jacob of Kfar Hanin notes that the verse Gen. 2:17 also contains a hint to the future prohibition of eating limbs of a live animal. Guggenheimer notes that the detailed derivation of the seven Noahide laws from Gen. 2:16-17 presented here is based on the hermeneutic principle of "gezerah shavah" ("equal decree"), that all words of God in the Pentateuch have the same meaning. He explains that the verse Gen. 2:16 only serves as mnemonic device, since all seven laws are explicitly stated elsewhere in Genesis: the prohibition of incest and adultery in 2:24 and the prohibition of murder in 9:6. He also explains that the term "law" ("dinim") in the text refers to the specific laws mentioned in Ex. 21-23, while the term "ordinance" ("hukim") refers to ritual laws.) and so it says "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him" (Genesis 18:19). And it is written "[to do] justice and judgment." (R. Eliyahu from Vilna explains that the term "judgment" refers to the appointment of courts. He notes that constitutional safeguards regarding the testimony of relatives, the composition of the court, and the right of appeal were only added at Marah, and before that they were not applicable to gentiles.) "The Lord" this is the blasphemy of the [Divine] Name, as it is written "And he that blasphemeth the name of the Lord, he shall surely be put to death" (Leviticus 24:16). "God" - this is idolatry, (R. Eliyahu from Vilna explains that the term "God" here refers to the prohibition of worshipping any deity besides God.) as it is written: "Thou shalt have no other gods before me" (Exodus 20:3). "The man"- this is bloodshed, (R. Eliyahu from Vilna explains that the term "man" (Adam) here refers to the prohibition of murder.) as it is written: "Whoso sheddeth man's blood, by man shall his blood be shed" (Genesis 9:6). "Saying"- this is adultery, (R. Eliyahu from Vilna notes that in some manuscripts one finds a tradition that the prohibition of adultery was derived from the verse (Ex. 20:14): "Thou shalt not commit adultery." In his opinion, this is a later addition, probably taken from Leviticus Rabbah 23. He notes that the Talmud (Yevamot 11:12) understands the prohibition of adultery to be derived from the verse (Gen. 2:24): "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." Guggenheimer explains that "saying" refers to adultery by gezerah shavah from the verse in Jeremiah: "Saying, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord." (Jeremiah 3:1). Since there are no divorces for non-Jews, the verse in Jeremiah cannot apply to gentiles and therefore must be taken as symbolic. R. Jacob Emdin notes that this is explained in Sanhedrin 56b.) as it is written "Saying, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord" (Jeremiah 3:1). "Of every tree of the garden" this is robbery, as it is written: "or anything else about which one swore falsely, that person shall repay the principal amount and add a fifth part to it." (Leviticus 5:24). And R. Hiyya taught: "[produce] that is guarded on the roof is forbidden because of [the laws of] robbery, and [produce] that is not guarded on the roof is permitted because of [the laws of] robbery." "Thou mayest freely eat" - this is [the prohibition of eating] a limb from a live animal, (R. Eliyahu from Vilna notes that this is based on Genesis 9:4: "But flesh with the life thereof, which is the blood thereof, shall ye not eat.") as it is written: "But flesh with the life thereof, which is the blood thereof, shall ye not eat." (Genesis 9:4). The Children of Israel added to these at that time [Sabbath], the laws, and the honoring of father and mother. (R. Eliyahu from Vilna explains that according to R. Yehoshua (Mekhilta de-Rabbi Ismael, Beshallah 1, ed. Horovitz-Rabin p. 156) "ordinances" ("hukim") refer to the Sabbath, and "laws" ("dinim") refer to the honoring of father and mother. In his opinion, since the Sabbath was given before the Children of Israel arrived at Sinai (Ex. 16) and "as I commanded you" refers to a commandment given at Marah, the commandment to honor one's parents must also have been given at Marah. In a different tradition (Jerusalem Talmud, Bezah 2:1, fol. 61a) it is discussed whether the Sabbath was given at Marah or at Alush, the station before Rephidim (Num. 33:13, Ex. 16:1). R. Jacob Emdin explains that the statement that the Children of Israel received the Ten Commandments at Marah refers to the specific rulings on the thirty-nine categories of forbidden work on the Sabbath, as opposed to the general prohibition to work on Sabbath that was given earlier. He notes that this agrees with the general approach of Seder Olam, that if a matter is stated in general terms, it was already given before; a subsequent statement of details of the law implies that before that the general law was already known.) From Marah they travelled to Elim, as it is written: "And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they encamped there" (Numbers 33:9). (Meir Ayin notes that the verse implies that the Children of Israel encamped only near water.) So we learn [from here] that the Children of Israel only encamped near water. (R. Eliyahu from Vilna explains that "near water" means that they encamped near a sufficient source of water, for example, a spring or a well. ) From Elim they travelled to Alush, (The resting place before Rephidim is called "Wilderness of Sin" in Exodus (16:1) and "Alush" in the list of Numbers 33. Meir Ayin notes that in Keddushin 38a, the location is given as "Alush".) as it is written: "And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt" (Exodus 16:1). (Meir Ayin notes that in this verse we see that Alush was in the Wilderness of Sin.) And it was Sabbath. So we learn that the first [day] of Iyyar was on Sabbath, and in addition we learn [from here] that the Children of Israel ate of the cakes that they brought out in their hands from Egypt for thirty full days, (R. Eliyahu from Vilna notes that in the Mechilta to Exodus 15:1 it is stated that the Children of Israel ate of the unleavened bread they took from Egypt for 30 days, and on that day it was finished. In the evening they ate quail and in the morning they collected manna. Guggenheimer notes that according to R. Yehoshua in the Mekhilta, Israel arrived at Alush on Sunday and rested there on the next day, Monday. However, manuscripts of Seder Olam put the day of rest at Alush on Sabbath and this is the reading of most Yerushalmi sources. R. Eliyahu from Vilna points out that the Babylonian Talmud (Sabbath 87b) notes that it is possible that Israel arrived at Alush on Sabbath if one assumes that the month of Iyyar of that year had 30 days. Meir Ayin notes that Keddushin 38a gives the 15th of Iyyar as the date the Children of Israel arrived at Alush.) and on that day it finished. And in the evening they ate quail and in the morning they collected the manna. And at Alush they were given the Sabbath, (Guggenheimer notes that the statement that the rules of Sabbath observance were given at Alush contradicts R. Yehoshua's opinion in the Mekhilta (Beshallah 1, ed. Horovitz-Rabin, p. 156) that the rules of Sabbath were given at Marah, and therefore the Babylonian Talmud (Sabbath 87b) notes that it is possible that the Children of Israel arrived at Alush on Sabbath if one assumes that they made the month of Iyyar 30 days long. However, Guggenheimer prefers to follow the manuscript readings against the reading of the editio princeps. R. Eliyahu from Vilna notes that in Ashkenazic manuscripts one reads here "Sabbath," not "Sunday." He explains that this is the reading of the Mekhilta. R. Jacob Emdin notes that Seder Olam is of the opinion here that at Alush the Israelites received the commandments regarding "techum Shabbat" ("Sabbath limit"), the prohibition to leave the camp on Sabbath, but that they did not yet observe the laws of Sabbath since the verse Ex. 16:22 states that "on the sixth day they gathered twice as much bread," implying that on the following Sabbath, they left the camp to gather manna. Meir Ayin, quoting Keddushin 38a, states that they learned that at Alush the Children of Israel received the law of "techum Shabbat.") and there the Children of Israel kept the first Sabbath, as it is written "And the people rested on the seventh day" (Exodus 16:30). On Sunday, on the 23rd of Iyyar, they travelled from Alush and came to Rephidim, (Meir Ayin notes that this is derived from the fact that Alush was in the Wilderness of Sin.) and there the well was given to them, and they fought with Amalek, and there they observed the second Sabbath. (R. Eliyahu from Vilna explains that at Alush they received the law of Sabbath but they did not yet observe it. They only started to observe Sabbath after their victory over Amalek.) They travelled from Rephidim and came to the wilderness of Sinai, and found its top in clouds of glory. All five days was Moses ascending to the top of the mountain, and descending, and telling the people the words of the Omnipresent, and returning their answer to the Omnipresent. (The five days were Sivan 2-6. R. Eliyahu from Vilna notes that this proves that Moses went up to the mountain every day at dawn and that he did not ascend the mountain more than once on any given day. Meir Ayin notes that the five days are a later addition to the text.) In the third month, on the sixth of the month, the Ten Commandments were given to them; that was Sabbath. (R. Eliyahu from Vilna explains that according to R. Aqiba (Babylonian Talmud, Rosh Hashanah 11b), the Ten Commandments were given to Israel on the seventh day of the week, the seventh day of the month, and the seventh day of their encampment at Sinai. However, this chronology is impossible to accept if the holiday of Shavuot, the "time of the giving of the Torah," was on Sabbath, the 50th day after the Exodus. Therefore, Seder Olam follows here the chronology of R. Yose the Galilean (Babylonian Talmud, Rosh Hashana 11a). Meir Ayin notes that this is a Baraita and not according to R. Yose, but to the Sages.)
And the Lord said: It is not good for man to be alone; I will make him a help-mate. And the Lord caused a deep sleep to fall upon Adam and he slept. And he removed one of his ribs and building flesh around it he formed it into a woman, and brought it unto Adam; and Adam awoke from his sleep, and behold a woman was standing opposite him. And he said: This is bone from my bones, and she shall be called woman, because she has been taken from man. And Adam called her name Eve, for she was the mother of all living. And God blessed them and called their names man, Adam, on the day he created them. And the Lord said: Be fruitful and multiply and fill the earth.
The deeper meaning, סוד, of the relationship between צלם and דמות, image and form, is the relationship between soul and body. The attachment of the Essence of G–d, the אין סוף, -to אצילות, the emanation closest to the אין סוף, -is similar to the attachment of our soul to our body. This is a comparison of a general nature, something we described as דרך כלל. The more detailed explanation of this, which I have given in my treatise תולדות אדם, describes the soul נשמה, as something Divine, originating in the upper regions of the Heavens. I have discussed also the sources of our other spiritual forces such as נפש and רוח in that treatise. Generally, we find those three spiritual forces as being mentioned in the Bible, though on rare occasions the Bible also uses two more names for our spiritual forces, חיה and יחידה. In my treatise תולדות אדם I have also discussed the meaning of such verses as ויהי האדם לנפש חיה, "Man became a living creature" (Genesis 2,7), as well as the verse היא היתה לאם כל חי, "She has become the mother of all living human beings" (Genesis 3,20), and הן האדם היה כאחד ממנו, "Here man has become like one of Us" (Genesis 3,22). The last verse alludes to the deeper meaning of the spiritual force called יחידה. In that connection we have also discussed the significance of דמות, the body. We have explained there that G–d created man with seven facets, the head to correspond to the upper three of the emanations כתר, חכמה, בינה, the two arms corresponding to the emanations, חסד, גבורה. The torso corresponds to the emanation תפארת, the "covenant" with the sexual organ draws the torso towards the emanation יסוד, whereas the two thighs corresponds to the emanations נצח, הוד. Man cleaves to his wife (Genesis 2,24) by means of the "covenant" with his sexual organ. The latter function of the body corresponds to the emanation מלכות. In the treatise בית ישראל, which follows the treatise תולדות אדם, I have dealt with the mystique contained in the various names for other parts of the body.
I have written on a number of occasions that man is the purpose of Creation, that he was created in the image and likeness of G–d, and that just as Adam originally had two faces to indicate the equality of man and woman, so also man's body and soul respectively used to be perfect and both were sanctified to their G–d. Woman subsequently was separated from Adam in order to become his helpmate (partner), to enable them to unite truly and to become "one flesh" (Genesis 2,24). Adam (Man) by this separation assumed his perfect form, and had become complete. In the Midrash of Rabbi Nechuniah ben Hakanah we find the statement that G–d's holiness is made up of seven different aspects, everyone of which is represented in man. It is written of Man that "He created him in the image of G–d; He created them male and female" (Genesis 1,27). These are the seven aspects in which Man reflects sacred aspects of G–d; the right upper leg, the left upper leg, the right hand, the left hand, the torso (the male member) and the head. If you will add these up you will only arrive at a total of six. The seventh is the wife of man; the Torah describes her as an integral part of man when it writes: "they became one flesh." Thus far the Midrash of Rabbi Nechuniah ben Hakanah i.e. ספר הבהיר.
The sin of the golden calf involved three distinct kinds of death penalty. Those who had been warned by reliable witnesses were executed by the Levites. Those who worshipped the golden calf but could not be executed judicially because although there were witnesses against them they had not been properly warned, were killed by a dragon; those who were guilty but against whom there were no valid witnesses died by the plague. Something similar happened in the case of the seduction by the serpent. Adam had been warned not to eat, the penalty spelled out. G–d Himself was the witness in his case. Eve was guilty because G–d had stated in Genesis 2,24: "Therefore man leaves the home of his parents and cleaves to his wife." Rashi sees in this the prohibition of the different kinds of incest that apply to all of mankind. However, she had not been warned that the penalty for contravening this law was death. The serpent's sin was committed with neither forewarning nor the testimony of an independent witness against it. We have a halachic rule that one does not use any argument that can serve as an extenuating circumstance on behalf of a seducer (Sanhedrin 29). Adam rehabilitated himself by offering an ox, as explained by our sages (Shabbat 28). When the Jewish people made the golden calf they reversed what Adam had done by exchanging the true G–d for the image of an ox.
To get back to the subject of דבקות, the affinity between us and G–d and the reciprocal relationship between Israel and G–d as portrayed by the ten, respectively 20 emanations we mentioned on page 638. Whereas the plain meaning of this statement in the Zohar remains unaffected, the story in the Yalkut adds a number of additional allusions to the mystical meaning of this דבקות. The numbers 200,000, 300,000, and 50,000 allude to three of the names of G–d i.e. א-ל, א-להים, י-ה-ו-ה. The word א-להים when spelled as follows: א-ל, א-לה, א-להי, א-להים, totals 199 plus the name itself =200. When you write א-להים using the word method you obtain the number 300, i.e. אלף, למד, הי, יוד, מם. You also obtain the equivalent of 300 when you apply the system of א"ת, ב"ש to the way you write the Ineffable four-lettered Name, thus: מצפץ=300. Since we are not allowed to even contemplate G–d as Essence, an alternate method of writing His name indicates the difference between G–d as Essence and G–d as a symbol of a concept that we may contemplate. The number 50 alludes to the letters י-ה of the Ineffable Name which we are allowed to contemplate. You view this name as a combination of the two letters i.e. 10 times 5=50. The Ineffable Name also includes within it the name א-ל, such as when you write the Ineffable name as the name that amounts to 63 instead of 72. The spelling then is 15=הי, 13=ואו, 15=הי, 20=יוד, total=63. The other letters of the heads of the 11 tribes in the Yalkut Shimoni also allude to concepts of G–d's management of our history, such as the letter ז which alludes to the mystical dimension of בנין, and the fact that G–d's “seven eyes” sweep the universe the letter ד to the four חיות supporting the throne of G–d, the letter ב, to the concept of ברכה, the letter ג to the three classes of angels who sing G–d's praises in the Celestial Regions. The three letters י and the letter א together account for the name א-ל. דביקות ה', close affinity to G–d, is the reverse of idol worship. The angels singing G–d's praises in the Holy Tongue are the opposite of לשון הרע, slander. The letter ב stands for ברכה, blessing, which is the opposite of גזל, robbery, and is the reason the Torah does not start with the letter א which is short for ארור, "cursed." The letter א symbolises the union of man and wife, i.e. והיו לבשר אחד, "They shall become one flesh" (Genesis 2,24). This union is the opposite of גלוי עריות, indiscriminate mating between men and women. The reason that the names of the tribal heads are used for this parable is that they represent a strong affinity to G–d.
We read in the Sefer Habahir, that the reason the Torah commands circumcision to be performed on the eighth day of the infant's life is that man possesses eight extremities, i.e. his right and left hand, the right and left foot, the head, the body, the male member and its mate, since the Torah describes man as "ודבק אשתו והיו לבשר אחד, "he cleaves to his wife so that they become one flesh” (Genesis 2,24). When G–d said to Abraham: אני הנני בריתי אתך, "I, here My covenant is with you," this is a reference to the fact that the שכינה is known as Ani, and that the heavenly covenant is symbolized on the body by a ציון, a mark. Once the male glans is uncovered, this enables the שכינה to return to ציון, Zion, and man on earth remains whole, retains the image of G–d. When that condition exists, all his 248 limbs are whole, and this is what the name 248=אברהם represents. When in that condition, Abraham is able to enter the Zion on this earth. We can then be a nation on our own land for the imprint of G–d is on our bodies. This seal signifies that we are permanently different and distinct from the other nations and are indeed part of the holiness of G–d.
When the sages in the Talmud speak about the bones of such a bachelor swelling up, they take into consideration that Adam described his wife as עצם מעצמי, "a bone of my bones” (Genesis 2,23), and that man therefore is not complete until he has been paired with the remainder of his bones. Failure to do this causes damage to his bones, leaves him physically incomplete. The reason the time limit is twenty years is that at that age a Jewish man is subject to military duties, and the Torah refers to him as איש, man (Numbers 2,2 et al). The relationship between military duty and fulfillment of the commandment to be fruitful is also alluded to in Genesis 1,28 where G–d links the commandment to "be fruitful and multiply" with the command to "conquer" the earth.
וין את המצרי, “he struck the Egyptian (dead).” He found that he had committed a capital offence according to the seven laws that all of mankind must obey. His offence was that he had raped someone else’s wife, and the Torah had forbidden this when writing in Genesis 2,24: ודבק באשתו, “he is to cleave to his wife,” and not to the wife of another man. (According to Tossaphot, Kidushin 21.) There was no need to warn that Egyptian beforehand in order to make him culpable for the death penalty as we derive from Genesis 20,3: “you are going to die on account of the woman (Sarah whom you have taken captive)”, and Avimelech had not first received warning.
ותהיין מורת רוח, “both of these daughtersinlaw became sources of frustration to both Yitzchok and Rivkah. We see this from Rivkah’s justifying her wishing to take a wife from her family (27,46) by telling her husband that if Yaakov were to take wife from the local Hittite population she would get fed up with her very life. What can describe more graphically her and her husband’s frustration at the choice of wives Esau had made? Moreover, it is likely that if these daughtersinlaw had been compatible with them they would all of them have lived in one house. The fact that they did not live under one roof is clear, as Yaakov would never have gotten away with deceiving his father by pretending to be Esau if Esau’s wives had lived in the same house! He had expelled them from his house on account of their conduct. [I find this argument very weak, as in Genesis 2,24 already the Torah describes a son marrying and setting up house for himself and his wife as being the norm and not the exception. Ed.]
The Torah’s story remains compelling in the light of all we know about the history of sexuality. It suggests that in the earliest (hunter-gatherer) societies, pair-bonding was the norm. Hence the statement of monogamy in Genesis 2:24, “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.”
כי אם לשארו הקרוב אליו, “except for his kin that is close to him;” according to Torat Kohanim, the word הקרוב אליו, excludes a girl only betrothed to him who has not yet become his wife in the full meaning of the word. Seeing that the priest may not defile himself on account of a woman only betrothed to him, it is clear that he may defile himself on account of a sister who is betrothed but not married yet. Concerning the words הקרובה אליו, Rashi explains that they include a sister who is betrothed. This makes sense, as seeing that an ordinary priest may not defile himself in order to bury a woman betrothed to him, it is logical that he should be allowed to defile himself for a sister who is only betrothed. If his sister’s husband to be had been a priest, he would not have been permitted to busy herself with her funeral. The Talmud in tractate Yevamot folio 22, understands the word שארו as referring to the priest’s properly married wife. This is also in agreement of what is written in verse 4: לא יטמא בעל בעמיו להחלו, “a husband shall not defile himself for his wife’s corpse if she had not been legally permitted to be the wife of a priest.” Unless the clause להחלו, “to disgrace him,” applied to his “wife,” he would, of course, be permitted to defile himself on her corpse. Furthermore, the fact that the Torah makes a distinction between a sister who has remained a virgin, (verse three) and it describes such a sister as הקרובה אליו, “who is close to him seeing that she had not been married,” by adding: “he may defile himself on her account,” it is clear that if she had been married already, her brother the priest, would not be permitted to defile himself at her funeral. The reason is simply that in that event her husband is considered as closer to her than her brother, though the former is a blood relative. The degree of relationship through marriage has been spelled out in the Torah already in Genesis 2,24, where the Torah described the bond of marriage as making “one flesh” out of husband and wife. There is no greater degree of קרובה, physical intimacy, than that.
The Talmud asks whether certain other formulae are also valid. Many of these words are taken from the stories of Adam and Eve or from elsewhere in the Bible. I will list the references here: מיוחדת—Genesis 2:24 מיועדת—Exodus 21:8-9 עזרתי, נגדתי—Genesis 2:18 עצורתי—Unclear, some say this is from I Samuel 21:6, but Rashi disagrees. צלעתי, סגורתי—Genesis 2:21 תפושתי—Deuteronomy 22:28 The only of these that we know is valid is “taken by me” because the verse explicitly uses the language “takes a wife.”
And that which Scripture stated (II Samuel 1:26), "your love was more wondrous to me than the love of women," is because the love of women is dependent on something - as woman is 'a helpmate across from him' (Genesis 2:18). But it is not completely dependent on something, since the Holy One, blessed be He, created His world like this, that they be one flesh - as it is written in Scripture (Genesis 2:24), "Hence a man leaves, etc." And certainly Scripture is not saying that he leaves his father and his mother and clings to his wife for his benefit. Rather Scripture is saying that this is the nature of creation, that a man clings to his wife. And if so, the essence of the love is not dependent on something. So it said that, "your love was more wondrous to me than the love of women," because at the end of the day, there is an angle of the love of a man for a woman that is dependent on something. For a woman is a 'helpmate' to him. Though when she is, 'across from (contrary to) him,' the love that is in the nature of creation perishes. But the love of David and Yehonatan was without any angle of an aspect that would be dependent upon something at all. And that which it stated, "than the love of women," when it should have said, "than the love of a woman" - is because sometimes a man does not love a woman, because it is impossible that there not be something that distances him a little from the love. And therefore it stated, "wonderous than the love of women" - meaning to say, than love that there is for women in the order of the world, [and] not a specific woman. For it is possible that there be an unseemly thing with a specific woman. Rather it is, "than the love of women," which is in the order of creation.
And it can also be said that the explanation of, "than the love of women," is because the love of a man for a woman is because they [become] one flesh, as it is written in the verse (Genesis 2:24), "and they will be one flesh." But the love and the connection with that which they [become] one flesh is not so great, like the love of friends, such that the soul of [one friend] is connected to the soul [of the other friend]. For this - that his soul is connected to his [friend's] soul - is certainly greater than that which they [become] one flesh. For how can the unity and connection that is applicable to souls - as they are completely connected - be applicable to flesh? And this is apparent.
IF ANY MAN FALL. (Literally, for the one who falls will fall.) Scripture speaks of the end result. (Hence Scripture refers to the person who will fall as the one who falls, even though he had not yet fallen.) The following are similar: The dead shall be put to death (Deut. 17:6); (Translated literally.) And stripped the naked of their garments (Job 22:6); (The naked cannot be stripped. Thus Scripture refers to those who are about to be stripped as stripped.) And the children (The reference is to the fetuses that Rebekah was carrying. Scripture refers to them as children because they soon would be so.) struggled together (Gen. 25:22). There are an innumerable number of words that are named because of the end result. We do not know if this is linguistic style or prophetic statements, as in and pursued as far as Dan (Scripture speaks of Abraham’s pursuit of the Mesopotamian kings who invaded Canaan. Dan, the person after whom the city of Dan was named, was not yet born. Hence the name is used prophetically. See I.E. on Gen. 14:14.) (Gen. 14:14); unto the valley of Eshcol (The Torah relates that the spies sent out by Moses came to a place called the valley of Eshcol. However, it was so named after the spies came there.) (Num. 13:23); and Therefore shall a man leave his father and his mother (This was said prophetically by Adam. When Adam made the statement, there were as yet no children or fathers and mothers.) (Gen. 2:24). After laying down the law dealing with the house, Scripture goes on to deal with the laws of seeds and plants, for after entering the land the Israelite would build a house and then plant.
כי נשני אלו-הים את כל עמלי ואת כל בית אבי, “for G’d has enabled me to forget all my problems including those which I have suffered in my father’s house.” This verse prompted our sages (Baba Batra 12) to conclude that the house in which a woman grew up is called בי נשא, “a house inducing forgetfulness.” The origin of this psychological fact is the verse in Genesis 2,24 “for that purpose (to get married) man leaves the house of his father and his mother and cleaves to his wife.” [As long as Joseph had not founded a family he was still deeply attached to his father’s house. Ed.] What holds true for the emotional reaction of a man when he gets married is equally true of the wife once she is married.
Rashi explains that the word שארה refers to entitlement to be fed, whereas the word כסותה refers to her clothing allowance, and the word עונתה, refers to her entitlement to marital relations at no fewer than designated intervals. Nachmanides differs with Rashi claiming that the meaning of Ketuvot 47 upon which Rashi based his commentary, i.e. that the obligation is Biblical rather than Rabbinic in origin, is certainly only the opinion of a single scholar which is not shared by his colleagues. That scholar based his understanding of the word שאר on Psalms 78,27 וימטר עליהם כעפר שאר, “He rained meat on them like dust.” According to Nachmanides this is surely an isolated view as is evident from the continuation of the discussion in the Talmud on that folio. The consensus in the Talmud is that providing food is a Rabbinic right of married women and cannot be attributed to legislation in our verse. Keeping all this in mind, Nachmanides explains the word שארה to mean “her right to intimate relations.” In most other instances where the word שאר appears it means a “bodily relation, a close relative.” Our sages Yevamot 22 explained that the word in Leviticus 21,2 כי אם לשארו, means “except for his wife,” i.e. the priest’s closest bodily relation. Such a close relationship between husband and wife has already been described in Genesis 2,24 to show that it is a closer natural bond even than that between father and son, or son and mother. According to Nachmanides the word כסותה would mean “her cover,” i.e. the blanket covering her and her husband in the same bed. The word appears in that sense in 22,26 כי היא כסותה לבדה במה ישכב, “for it is his only cover, what would he lie down with?” Thirdly, the word ועונתה would refer to the period when her husband will join her for the purpose of marital relations. This then would be the detailed meaning of the caption משפט הבנות, “the rights of the young women.” The reason this last word had to be added is to assure this girl who considers herself rejected in favor of some other woman should not be treated like a concubine who is slept with at whim and on the floor, while the other woman is treated royally on an honorable bed. Our sages (Ketuvot 48) also add that the word שארה describes marital relations when one is in a state of undress, not like the Persians who do not even bother to disrobe when the men sleep with their women. The Torah used refined language to describe its meaning. The three items mentioned here are matters which man and wife have in common. The items discussed by Rashi, while entitlements of the wife, are of Rabbinic authority.
A Kabbalistic approach: The words הנה אנכי שולח מלאך לפניכם לשמרך, “Here I will send a messenger ahead of you to protect you,” do not refer to a disembodied being which we usually call “angel.” These “angels,” though disembodied, are sometimes sinful as we know from Job 4,18 ובמלאכיו ישים תהלה, “and He casts reproach against His angels.” The reproach concerned the fact that these angels in saying to Lot (Genesis 19,13) “we are about to destroy the city (Sodom),” made it appear as if it were up to them to decide if and when to destroy the city instead of their acting under G’d’s instructions. Rather, the agent G’d is speaking about in our verse here is one of those known as נטיעות, a superior kind of angel who is not subject to sin [and therefore has no understanding for sinful creatures? Ed.] This is why Tanchuma Mishpatim 18 explains the words: “for he will not forgive your sin” as “because he belongs to the category who do not sin.” This is the angel Mattatron, the one appointed to generally run G’d’s universe on His behalf. He is also known in kabbalistic lore as שר הפנים, “the Minister of the Interior.” This is why the Torah adds the words לשמרך בדרך which are translated by Onkelos as למטרך, i.e. the same as Leviticus 5,35 משמרת, This angel is in effect the executive arm of the attribute of Justice. This explains why G’d added the word לפניך, which suggests the same as in Chabakuk 3,5: לפניו ילך דבר ויצא רשף לרגליו, “Pestilence marches before him and plague comes forth at his heels.” When the Torah says in verse 23 כי ילך מלאכי לפניך, “for My angel will walk ahead of you,” this reference to “My angel” indicates that it is the one most beloved of G’d, the one by means of whom G’d has become well known in the world. It is about this angel that the Torah says in 33,14 פני ילכו, “My Presence will go,” in response to Moses’ request in 33,14 הודיעני נא את דרכך, “please let me know (understand) Your ways.” Moses requested an attribute by means of which G’d had manifested Himself, and he was told פני ילכו, that indeed this attribute would travel alongside the Jewish people. This is what Isaiah 63,9 had in mind when he said ומלאך פניו הושיעם, “and the angel known as פניו (His Presence) delivered them.” In order to make this point clear G’d says (verse 22) וצרתי את צורריך, “I will be the enemy of your enemies (by means of this angel), and the Torah continues והכחדתיו, “and I will annihilate them.” It requires the attribute of Justice to completely annihilate the enemies. As to this agent being called מלאך, we must appreciate that this is not a reference to the disembodied beings because it is used to be active in our terrestrial part of the universe on a regular basis, i.e. it is a manifestation of the attribute of Justice. The words השמר לך, “take heed,” are most appropriate as a person always has to take heed not to become a target of the attribute of Justice which would punish him for sins committed. This is why the Torah uses the root שמר, as well as the word פנים saying ושמע בקולו, “and listen to his instructions.” This is a specific warning not to commit sins of a heretical nature. In order that we do not misunderstand, the Torah adds immediately אל תמר בו, “do not rebel against him.” Seeing that the word תמר is very similar to אל תמירני, “do not trade Me,” i.e. do not treat any other deity as if it were divine, we might be correct in translating the words אל תמר בו as “do not exchange Him.” In other words: “this “angel” and I Myself are quite inseparable from one another.” The words כי לא ישא פשעכם are a continuation of the warning; although this angel does have the power to forgive your sins he will not do so if your sin is of the type described by the words אל תמר בו. The message is that anyone who rebels against this angel is in effect rebelling against Me Myself seeing My name is within him. When David said in Psalms 130,4 כי עמך הסליחה, “for forgiveness is something with You, (reserved for You),” and our sages in Tanchuma Mishpatim 18 say that this means that G’d did not authorize any angel to dispense forgiveness, this simply means that the angels known as נפרדים, “disembodied beings,” the ones who are able to sin (as we explained earlier) have not been authorized to extend forgiveness. The words כי שמי בקרבו, “for My name is within him,” is a reference to the tetragrammaton, the one normally described as כי ביה י-ה-ו-ה. This is also how Onkelos translates it when he writes ארי בשמי מימריה. The meaning of these words is that “whatever this angel says he says only in My name.” in other words: “his voice is the voice of the Supreme G’d.” This explains why our verse (22) speaks about listening to the “voice” of this angel rather than “listening to what he says;” he does not have anything of his own to say. By writing ושמע בקולו, the Torah wants to make clear that G’d Himself is the active part of the message, the משפיע, whereas the angel is only the echo, i.e. the מושפע. You will find that when dealing with creatures in our terrestrial world man is the active force whereas woman is the passive force as we know from Adam saying when he first beheld his wife as a separate entity לזאת יקרא אשה כי מאיש לוקחה זאת, “this (one) will be called woman for she was taken from man.” He did not say anything about his wife being someone initiating things. Woman’s role is essentially responsive. In this connection it is interesting to note that the מנחה offering, though feminine, is always spelled as if it were masculine when the Torah refers to it as מנחה הוא instead of as we would expect מנחה היא. [Compare Leviticus 2,6 and 2,15 for example. The same is true of אשה הוא in Exodus 29,28 describing the fire-offering, where we would have expected that the spelling should have been אשה היא. Compare also Leviticus 8,21 and 8, 28 where we read about עולה הוא, although we read the word as היא. In the case of the מנחה the anomaly is even greater as the Torah when referring to it refers to אותה not אותו which would have been appropriate if we were to treat it as masculine. Perhaps the most telling example of this phenomenon is found in Deut. 17,5 where the Torah speaks of the death penalty being administered to both the man and the woman who have committed a similar sin, writing והוצאת את האיש ההוא או את האשה ההוא instead of את האשה ההיא]. This whole matter becomes clearer when you consider that our verse starts with the letter ה in the word השמר and ends with the letter ו at the end of the word בקרבו. These two letters represent the female and the male elements respectively. Their position in this verse may be designed to teach us that in this instance there is no difference between the masculine and the feminine attributes of G’d, that essentially they are all one. This whole subject has been alluded to by Nachmanides in connection with Leviticus 2,11: כל המנחה ...לא תקטירו ממנו אשה לה’. When the Israelites committed the sin of the golden calf this angel who had previously accompanied them disappeared. This is the true meaning of the words in 33, 3 כי לא אעלה בקרבכם, “for I will not ascend in your midst.” As long as this angel of whom we have been told that the Holy Name of G’d was בקרבו, within him, in his midst, G’d never said כי לא אעלה בקרבך. As long as that angel was by our side He Himself was by our side. The angel who made his appearance during the time of Joshua and who would assist in driving out the Canaanites was Gavriel, one of the disembodied beings. As soon as the people had been informed that G’d would not ascend in their midst they went into mourning (33,4) seeing that the angel who carried within him the Holy Name of G’d had left them. They became afraid for their own survival fearing that they were now potential prey for their enemies as their enemies also could call on the support of those angels whom we have described as the נפרדים, the ones who had been assigned, one each, to each of the seventy nations.
והיא בעלת בעל, she is out of bounds to you. Even the first human being had already been commanded not to commit adultery, as our sages derived from the words ודבק באשתו, meaning that he is to have intimate relations exclusively with his own wife. (Genesis 2,24) From all we read it is clear that the people of that time considered the sin of adultery so severe that they were prepared to kill the husband in order not to violate the commandment not to commit adultery. (compare the comment made by Avraham to Sarah in 12,12) They were aware of the sin of committing murder but considered it as a lesser sin. Our sages paid attention to the expression בעלת בעל as opposed to אשת איש, suggesting that according to Avimelech’s mores, a woman who had become married but whose marriage had not yet been consummated would not be included in the prohibition of being someone else’s wife. Girls who were merely betrothed would not be considered as out of bounds on account of their being betrothed. [a major difference between Jewish law and the Noachide laws. Ed.]
ואיך אעשה הרעה הגדולה הזאת, to sleep with his wife and to betray his trust? Furthermore, this would not only be a grievous wrong against my master, but it would also be a sin against G’d Who commanded man certain rules of sexual behaviour. (we explained these rules in connection with Genesis 2,24 on ודבק באשתו)
את דרכו, its norms as established at the time of creation. Just as man cleaving to his wife (only) is described as a norm in Genesis 2,24, so there were other norms all of which were violated by the generation of the deluge. In retribution, G’d now violates the norms that applied to the conditions prevailing on our planet.
AND IF ‘YI’ODENAH’ (HE ESPOUSE HER) UNTO HIS SON, HE SHALL DEAL WITH HER AFTER THE MANNER OF DAUGHTERS. In line with the plain meaning of Scripture, it is possible that G-d is saying that if the buyer yi’odenah for his son, which means that he espoused her to him — for the term yi’ud is an expression of appointing, such as: he tarried longer than the set time which ‘y’ado’ (he had appointed him) (II Samuel 20:5.) — then he shall do unto her after the manner that a man does for his own daughters — he is to give her of his own according to the dowry of virgins. (Further, 22:6.) He thus commanded this as He did in the law of outfitting the emancipated servant, (Deuteronomy 15:13-14.) and it is all an expression of His goodness, magnified be He! And in accordance with the interpretation of our Rabbis, which is the truth, the meaning of the verse is: after the manner of daughters whom parents marry off, so shall the son [of the master] deal with her. And then He explains [what is “the manner of daughters”] that if he take him another wife, her food, her raiment, and her conjugal rights — that is, of this one [the former maidservant] — he shall not diminish. (Verse 10.) It is obvious that if he did not marry another woman he must not diminish her rights, but Scripture speaks of that which is usual. (I.e., if he does marry another woman he is more likely to diminish the rights of this one; hence Scripture speaks of the case ‘if’ he take him another wife. But this is by no means to be understood that it was “the usual” thing to take another wife.) Now Rashi explained: “sh’eirah (Verse 10.) means food; k’suthah is, as the literal sense of the word, raiment; onatha is the marital duty.” And so did Onkelos render sh’eirah: zivanah (food). But in the Gemara (Kethuboth 47b. — For the meaning of the term Gemara see in Seder Bo, Note 204.) the Rabbis said with reference to the Sage who held this opinion [that sh’eirah means food]: “And this Tanna (See in Seder Yithro, Note 451.) holds that the alimentation of one’s wife is a law of the Torah. For we have been taught: sh’eirah — this means her food, and so it says, He caused ‘sh’eir’ (flesh) to rain upon them as the dust (Psalms 78:27.) etc.” And from the subject under discussion in that Gemara it is understood that this is the opinion of a single Sage, whilst the accepted law is that the alimentation of one’s wife is a Rabbinical enactment. And even according to the plain meaning of Scripture, why should it mention food under the term sh’eir which means “flesh;” it should rather have mentioned lachmah (her bread), for man lives by bread (See Deuteronomy 8:3.) and his obligation towards her is [mainly] in that sustenance. Now Rabbi Abraham ibn Ezra thought to correct this, and so he explained sh’eirah as meaning food which builds up her sh’eir, namely her flesh. But there is no sense in Scripture saying that the “husband diminish not her flesh!” Therefore I say that the meaning of sh’eir everywhere is flesh close and near to one’s own, the root thereof being derived from the expression sh’eir b’saro, (Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.”) that is his close flesh outside that of the flesh of his own body. Thus relatives are called sh’eir: to any sh’eir b’saro’ (that is near of kin to him); (Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.”) they are ‘sha’arah’ (near kinswomen), (Ibid., Verse 17.) this being associated with the expressions: surely thou art my bone and my flesh; (Genesis 29:14.) of whom the flesh is half consumed. (Numbers 12:12. “The flesh” here refers to Miriam — Aaron’s and Moses’ sister.) Similarly, And I will cut off from Babylon a name, ‘ush’ar’ offshoot and offspring, (Isaiah 14:22.) means a child related to him. Likewise, when thy flesh ‘ush’eirecha’ are consumed, (Proverbs 5:11.) which means “yourself and your children” who are the flesh closest to you. Thus meat is called sh’eir — He caused ‘sh’eir’ to rain upon them as the dust (Psalms 78:27.) — because meat when eaten is absorbed by the eater and becomes part of his flesh. It is possible that this is the meaning of the expression, when thy flesh ‘ush’eirecha’ are consumed, (Proverbs 5:11.) meaning: when the original flesh of your body, and the nutriment of flesh which came from the food, will be consumed and will no longer be part of your flesh. Thus a woman in relation to her husband is called sh’eir — just as the Rabbis interpreted: (Yebamoth 22b.) “except for ‘lish’eiro,’ (Leviticus 21:2.) sh’eir means his wife;” — the usage of the term being derived from the idea that G-d stated, and he shall cleave unto his wife, and they shall be one flesh. (Genesis 2:24.) Thus sh’eira here means “the nearness of her flesh;” k’suthah is “the cover of her bed,” just as it is said, for that is his only ‘k’suthoh’ (covering)… wherein shall he sleep? (Further, 22:26.) and onathah is “her time,” that he come to her at times of love. And even if we say as some commentators do, that the meaning of sh’eir is like “his flesh,” and the expression, to any ‘sh’eir’ b’saro’ (Leviticus 18:6. Generally translated: “that is near of kin to him.” According to Ramban the literal meaning would be: “the flesh close and near to his flesh.”) is like “to any flesh of his flesh,” just as it says, for he is our brother, our flesh (Genesis 37:27.) — in that case we would still explain ‘sh’eirah'… he shall not diminish as meaning that he shall not diminish from her her flesh; that is, the flesh due to her, namely, the flesh of her husband who with her is one flesh. Thus the meaning of the verse is, that G-d says that if the master takes another wife, he shall not diminish from this one the nearness of her flesh, the cover of her bed, and her time of love, for such is the manner of daughters. And the intention is that the other woman should not be sitting upon a stately bed, (Ezekiel 23:41.) and there they shall be one flesh, (Genesis 2:24.) whilst this one is to him merely like a concubine, with whom he lives only by chance, and upon the ground, just like one comes to a harlot. It is for this reason that Scripture has forbidden him to act in this way. And so did the Sages say: (Kethuboth 48a.) “sh’eirah means the nearness of flesh, that he should not behave to her as is the custom among the Persians, who perform their marital rights in their clothes.” This is a correct interpretation, for such is the style of Scripture always to mention sexual intercourse in clean and brief language. Therefore it mentions these duties by means of allusion: sh’eirah k’sutha v’onatha, referring to the three things which are usual when a man comes together with his wife. Thus the verse is properly explained in accordance with the accepted law, whilst alimentation of one’s wife and provision of her raiment are duties put upon the husband by ordinance of the Rabbis.
FOR THE LIFE OF THE FLESH IS IN THE BLOOD; AND I HAVE GIVEN IT TO YOU UPON THE ALTAR TO MAKE ATONEMENT FOR YOUR SOULS. The sense of this verse is to state that He forbade us [to eat] blood because He has given it to us to be upon the altar and to effect atonement for our souls, and it is therefore the part dedicated to G-d, just as is the case with the forbidden fat. (Above, 3:17.) And if one should ask: “Why then has He forbidden us to eat the blood of a wild animal and that of a fowl, from which offerings are not brought?” We will dismiss the questioner by saying that it was His wish to keep us far away from eating any kind of blood, in order that we should never make a mistake therein [and eat forbidden blood as a result of failing to distinguish between one kind of blood and another]. In the case of fat, however, He did not [categorically] forbid all kinds of fat, because [the permissible kind of fat] is distinguishable from the non-permissible. (See Ramban above, 3:9, that even in the same animal the prohibited fat is distinguishable from the permitted fat. So also are the fats of a permitted fowl and wild beast [which are permitted to be eaten] distinguishable from those fats of a permitted animal that may not be eaten. This is not so in the case of blood; hence He prohibited all blood, even that of fowls and wild animals which are not offered upon the altar.) Now the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim (Guide of the Perplexed, III, 46.) that the Chaldeans loathed blood, considering it impure, and only those who sought to establish contact with the demons and to foretell the future would eat it. Now the Torah always seeks to destroy these foolish theories, by [ordaining measures which are] contrary to their ideas. Therefore He prohibited the eating of blood and chose it as the means of purifying [the impure] by means of the sprinklings thereof, (Such as in the case of the leper (above, 14:14).) and to throw it upon the altar of G-d for atonement. Therefore He said, I will set My face against that soul that eateth blood, (Above, Verse 10.) just as He said with reference to him who gives of his children to Molech, (Further, 20:6: And I will set My face against that soul.) because this [practice of eating blood] leads to a kind of idol worship, such words not being stated concerning any other commandment. Now these words [of Rabbi Moshe ben Maimon] are sensible in themselves, however the verses do not indicate [that the reason for the prohibition against eating blood is] so [as the Rabbi has said], for they always state the reason for that prohibition to be, For as to the life of all flesh, the blood thereof is all one with the life thereof; (Further, Verse 14.) For the life of the flesh is in the blood. (In Verse 11 before us.) And in the Book of Deuteronomy He again states, Only be steadfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh. (Deuteronomy 12:23.) It is proper, therefore, to explain the reason for the prohibition against eating blood by saying that G-d created all lower creatures for the purpose of man, since only he amongst all of them recognizes his Creator. Nonetheless, He did not at first permit man to eat anything except for vegetation, but no living creatures at all, just as is stated in the Chapter of Creation where it is said, Behold, I have given you every herb yielding seed etc. for food; (Genesis 1:29. See Ramban there (Vol. I, pp. 57-58) for a full exposition of the thought presented here briefly.) but when the flood came and they [the lower creatures] were saved by the merit of Noah, and he brought offerings from them to G-d which were acceptable before Him, (Ibid., 8:21.) He gave man permission to slaughter [and eat them], just as He said, Every moving thing that liveth shall be for food for you; as the green herb have I given you all, (Ibid., 9:3.) since their existence was because of man. Thus He permitted man to use their bodies for his benefit and needs because their life was on account of man’s sake, and that their soul [i.e., blood] should be used for man’s atonement when offering them up before Him, blessed be He, but not to eat it, since one creature possessed of a soul is not to eat another creature with a soul, for all souls belong to G-d. The life of man just as the life of the animal are all His, even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath. (Ecclesiastes 3:19.) Now in the opinion of the Greek philosopher [i.e., Aristotle] as interpreted by those who scrutinize his words, it was out of the Active Intellect (A concept of great significance in Medieval philosophy, the Active Intellect denoted an incorporeal substance, the role of which was to make the forms of the imagination “actual” objects of the intellect, after they have been only “potential” objects of the intellect. Yehudah Halevi in his “Al Khazari,” when presenting the view of the philosophers, writes of it: “This is the degree of the Active Intellect, namely, that angel whose degree is below the angel who is connected with the sphere of the moon” (p. 37). It is out of that Active Intellect that the animal soul originated.) that there emitted a very fine and bright flash and glitter of light, from which came forth the spark which is the soul of the animal. It is thus in a certain sense a real soul. It therefore has sufficient understanding to avoid harm, and to seek its welfare, and a sense of recognition towards those with whom it is familiar, and love towards them, just as dogs love their masters, and they have a wonderful sense of recognition of the people of their households, and similarly pigeons have a sense of knowledge and recognition. Now it is also known that the food one eats is taken into the body of the eater and they become one flesh. (Genesis 2:24.) If one were to eat the life of all flesh, (Further, Verse 14.) it would then attach itself to one’s own blood and they would become united in one’s heart, and the result would be a thickening and coarsensss of the human soul so that it would closely approach the nature of the animal soul which resided in that which he ate, since blood does not require digestion as other foods do, which thereby become changed, and thus man’s soul will become combined with the blood of the animal! And Scripture states, Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth? (Ecclesiastes 3:21.) It is for this reason that He said, For as to the life of all flesh, the blood thereof is all one with the flesh thereof, (Further, Verse 14.) for all flesh, whether man or beast, has its soul in the blood, and it is not fitting to mix the soul that is destined to destruction with that which is to live [in the hereafter]. Rather, it is to be as an atonement upon the altar to be acceptable before G-d. This is the sense of the expression, Therefore I said to the children of Israel: No soul of you shall eat blood, (Verse 12.) meaning: “Because the blood is identical with the soul, and it is not proper that one soul devour another, therefore I had compassion upon man’s life and gave it [the animal’s soul] to him upon the altar, so that the soul of the animal should effect atonement for his soul.” Thus we have been taught in the Sifre: (Sifre, R’eih 76.) “Only be steadfast in not eating the blood. (Deuteronomy 12:23.) Rabbi Yehudah says, [From the fact that it states, only be steadfast, which indicates that a special effort was required], you learn that they were addicted to eating blood etc. For the blood is the life (Deuteronomy 12:23.) — this teaches you why it was prohibited. And thou shalt not eat the life with the flesh (Deuteronomy 12:23.) — this prohibits the eating of a limb cut from a living animal.” This is a hint and proof for what we have explained. It is for this reason that He further commanded that we are to cover up all blood of an [edible] wild beast or fowl [which have been ritually slaughtered] (Verse 13.) because their blood is not brought upon the altar, for even of fowls only two species [i.e., young pigeons and turtle doves] may be brought as offerings, and they too are not slaughtered [in the usual way]; (See above, 1:15.) but in the case of cattle, most of them that are found among men may be slaughtered to the Glorious Name and their blood is used for atonement, and it is therefore not to be covered. There was no necessity to require the covering of the blood of an ordinary [unconsecrated] animal, since the slaughtering of cattle for ordinary meat was not permitted in the desert, (See Ramban above, Verse 2.) and even afterwards [when Israel came into the Land of Israel and a meal of ordinary meat was permitted], the commandment of the Torah is directed to the majority [and since in most cases cattle were brought as offerings, and their blood would be needed for the altar, therefore He did not require covering of the blood even if the cattle were not slaughtered as offerings].
ידבקו sich anschließen, wie ודבק באשתו (Bereschit 2, 24), ותדבק בגערות בועז (Ruth 2, 23).
Even someone’s wife. The reason Rashi explains [“a wife”] out of order [that it appears] in the verse is because he does not wish to explain the verse, but he is referring to what he explained above, “for if the Holy One, Blessed Is He, would not permit her, he would live with her illicitly.” And [thus we can infer that] if the Torah has to permit “the beautifully formed woman,” this indicates that without [the verse permitting] “the beautifully formed woman,” she would be forbidden [to him] by Torah command. But this is not so, because a non-Jewess is forbidden only by Rabbinic decree! As [the Gemora] says that the sages decreed that one who has relations with a non-Jewess is liable because of nashgaz (as if she was a nidah, shifcha [maidservant], goyah [non-Jewess] and zonah [harlot]). [To answer this question], Rashi explains that although an unmarried non-Jewess is certainly forbidden only by Rabbinic decree, the verse here writes אשת, which implies [even if she is] someone’s wife. You might ask: What difference does it make if she is someone’s wife? Non-Jews cannot contract a marriage because it is written (Vayikra 20:10). “A man who commits adultery with the wife of his fellow (רעהו),” and we say (Sanhedrin 52b), “the wife of his fellow” [comes] to exclude the wife of a non-Jew,” for a non-Jew cannot contract a marriage! [The answer is that] a [non-Jewess] who is the wife of [a non-Jew] is nevertheless forbidden [and the above verse only excludes a non-Jew marrying a Jewess]. The sons of Noach are also commanded regarding married women as it is written (Bereishis 2:24), “Therefore, a man shall leave his father and his mother, and cleave to his wife,” and [the sages] say (Sanhedrin 58a): “To his wife,” and not to the wife of his fellow. And similarly regarding Avimelech it is written (Bereishis 20:3), “For she is a married woman.” This indicates that a married woman is forbidden even to sons of Noach and how much more so she is forbidden to a Jew. But in the case of “the beautifully formed woman,” the Holy One Blessed Is He permitted her.
He (the Egyptian) was attracted to her . . . and came upon his wife. . . [Rashi knows this] because otherwise Moshe would not have killed him. The Egyptian would not deserve death for only beating the Hebrew. Therefore, he must have come upon his wife and definitely deserved death since adultery is forbidden by the seven Noachite laws, as it is written (Bereishis 2:24): “And he shall cleave to his wife” [and not to another’s wife; see Yerushalmi, Kiddushin 1:1]. This also answers the question posed above (How was Moshe allowed to kill him?).
[49] “For this cause shall a man leave his father and his mother, and shall cleave unto his wife, and the twain shall be one flesh” (Gen. 2:24). For the sake of sense-perception the Mind, when it has become her slave, abandons both God the Father of the universe, and God’s excellence and wisdom, the Mother of all things, and cleaves to and becomes one with sense-perception and is resolved into sense-perception so that the two become one flesh and one experience.
[65] But the sons of earth have turned the steps of the mind out of the path of reason and transmuted it into the lifeless and inert nature of the flesh. For “the two became one flesh” as says the lawgiver (Gen. 2:24). Thus they have debased the coin of truest metal and deserted from their post, left a place that was better for a worse, a place amid their own people for a place amid their foes. It was Nimrod who began this desertion.
Why he says, "Therefore shall a man leave his father and his mother, and cleave to his wife, and they shall be two in one flesh?" (Genesis 2:24).
Why he says, "Therefore shall a man leave his father and his mother, and cleave to his wife, and they shall be two in one flesh?" (Genesis 2:24). He here orders man to behave himself towards his wife with such excess of affection in their intercourse, that he is willing to leave his parents, not in order that by that means it may be more suitable, but as they would scarcely be a motive for his fidelity to his wife. And we must remark, that it is very excellent and prudently done, that he has avoided saying that the woman is to leave her parents and cleave to her husband, since the character of the man is bolder than the nature of the woman; but he says that the man ought to do this for the sake of the woman; for he is borne on by a cheerful and willing impulse to the concord of knowledge, to which, becoming wholly devoted, he restrains and regulates his desires, and clings to his wife alone like bird-lime. Especially because he himself, delighting in his master-like authority, is to be respected for his pride: but the woman, being in the rank of a servant, is praised, for assenting to a life of communion. And when it is said that the two are one flesh, that indicates that the flesh is very tangible and fully endowed with outward senses, on which it depends to be afflicted with pain and delighted with pleasure, so that both the man and woman may derive pleasure and pain from the same sources, and may feel the same; aye, and may still more think the same.
Rather, Rav Naḥman bar Yitzḥak said a different explanation. The verse states: “Shall cleave,” and this term alludes to marriage, as in the context of: “And he shall cleave to his wife” (Genesis 2:24). The Gemara raises a difficulty: But the term “shall cleave” is written in both of the verses. Therefore, both verses should be interpreted with regard to the transfer of the inheritance by means of the husband.
Rebbi Yose asked: What is the legal status of “touching” (If the two persons’ genitals are touching. This is the definition of a sex act for criminal and marriage laws (Yebamot, 4:2 Note 59; 6:1, Note 11 ff.)) a male? What is the legal status of “touching” an animal? Were not all incest prohibitions inferred from the menstruating woman (Not the prohibition, but the technicalities which make the act prosecutable. It is spelled out in Lev. 20:18 that in the case of the menstruating woman, “touching” establishes the criminality of the act. Therefore, for Jews “touching” is the equivalent of completed intercourse in criminal law. The Babli, Yebamot 54b, seems to reject the equation of bestiality with homosexual activity.) ? The male is included; the animal is included. So far, for Israel. For Gentiles? Rebbi Mana said, not from this: “He shall cling to his wife”? Not in any way to somebody else’s wife, not in any way to a male or an animal.
A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister (The rules for Gentiles living under Jewish law are identical to those valid for converts; in the Babli they are given in Sanhedrin 58a, identical to the rules given for converts in Yebamot98b.) . Rav Ḥanin said, he (This must be Rav, Rav Ḥanin’s teacher and father-in-law.) explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother (Gen. 2:24. The common interpretation of the verse as basis of a “natural law” of incest prohibitions is in the sources [Babli Sanhedrin 58a, Gen. rabba 18(8)]: “Therefore, a man leaves his father (the father’s wife who might not be his mother) and his mother and clings to his wife (marriage is effected by intercourse, but after the first intercourse of a woman all sex acts with other people are adulterous since there is no divorce; male homosexual activity is also forbidden) and they will be one flesh (only vaginal intercourse is counted as such).” All other incest prohibitions of Lev. are for Jews only. (A minority opinion, that of R. Eliezer in the Babli, identifies the “father” as the father’s sisters.)) .” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother (This shows that the opinion of R. Eliezer, quoted in the Babli (see the preceding note) was unknown to the editors of the Yerushalmi.) ! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife (Ex. 6:20. According to the rules promulgated by him, Moses was a bastard. This proves (a) that the incest prohibitions of Lev. 18 are introduced because of the holiness of the Land or as prohibition of idolatrous practices and (b) the paternal aunt is permitted to a Gentile.) .” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side (Only the father’s wives and the mother.) . They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s. (Gen. 20:12. According to Philo (Special Laws III, 22–25), the practice of marrying halfsisters was recognized in Greece and that of marrying full sisters in Egypt.) ” He said to them: Is a proof from there? Not “she became my wife” (I am at a loss to understand the argument. The expedient chosen by the talmudic sources, that Sarah was not Abraham’s sister but his niece, should be excluded out of respect for the biblical text (Cf. Chapter 10, Note 210). This cannot be a general Jewish tradition since Sadducee (Karaite) traditions prohibit the niece to the uncle because the text prohibits the nephew to the aunt.) ?
A dilemma was raised before the Sages: If a man betrothing a woman said: You are hereby unique to me, what is the halakha? Is this woman betrothed? Similarly, if he said to her: You are hereby designated to me, what is the halakha? If he said: You are hereby my helper, what is the halakha? If he said: You are hereby my counterpart, what is the halakha? If he said: You are hereby my gathered one, what is the halakha? If he said: You are hereby my rib, what is the halakha? If he said: You are hereby my closed one, what is the halakha? If he said: You are hereby beneath me, what is the halakha? If he said: You are hereby my seized one, what is the halakha? Finally, if he said: You are hereby my taken one, what is the halakha?
Rav Avya asked further: Why not say that a female descendant of Noah who committed adultery should not be executed, as it is written: “Therefore a man shall leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24); a man, but not a woman? Rav Pappa said to him: This is what Rav Yehuda says: At the end of the verse it states: “And they shall be one flesh.” The verse then combines men and women, indicating that the same halakha applies to both.
As it is taught in a baraita with regard to the verse: “Therefore a man shall leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24), that Rabbi Eliezer says: “His father” is referring to his father’s sister, i.e., one must abandon the possibility of marrying his father’s sister and marry someone else. “His mother” is referring to his mother’s sister. Rabbi Akiva says: “His father” is referring to his father’s wife; “his mother” is referring to his mother, literally.
“And shall cleave to his wife,” but not to a male; such a relationship is not defined as cleaving. “To his wife,” but not to the wife of another man. “And they shall be one flesh” indicates that he should marry one of those with whom he can become one flesh, i.e., they can bear children together. This excludes domesticated and undomesticated animals, with which one is prohibited from engaging in bestiality, as they do not become one flesh. All these are forbidden to the descendants of Noah.
Rabbi Elazar says that Rabbi Ḥanina says: A descendant of Noah who engages in intercourse with his wife in an atypical manner, i.e., anal intercourse, is liable for engaging in forbidden sexual intercourse, as it is stated: “And shall cleave to his wife” (Genesis 2:24), an expression that indicates natural intercourse, but not intercourse in an atypical manner.
(I.e., a husband and wife are one flesh (Gen. 2.24), even if he should die or divorce her.) Your father’s nakedness, that is, the nakedness of your mother, you shall not uncover; she is your mother—you shall not uncover her nakedness.
Therefore, a man shall leave [the house where] his father and his mother [sleep], and cling to his wife, and they shall become one flesh.
Therefore a man shall leave the house of the bed of his father and his mother.
Therefore a man shall leave, and be separate from the house of the bed of his father and of his mother, and shall consociate with his wife, and both of them shall be one flesh.
| וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃ | 25 | The two of them were naked, (naked Heb. ‘arummim, play on ‘arum “shrewd” in 3.1.) the Human (the Human Heb. ha-’adam; trad. “the man.” See note at v. 7.) and his wife, yet they felt no shame. |
This is also (ibid. 3:9), “Honor God with your wealth.” Specifically honor, for the concept of honor is dependent upon it [the Holy Tongue]. This is because the reverse of honor is shame and disgrace, which are associated with the genitalia. As is brought in the Tikkunim (Tikkuney Zohar #58, p.92a): “They were not embarrassed” (Genesis 2:25) —”embarrassment applies specifically to the genitalia.” And sexual immorality is synonymous with blemishing the Covenant, the concept of the foreskin, as this would be a disgrace to us.”
And this is the matter of the unity of the Holy One [and the Divine Presence]: we understand what is written that prior to the sin of Adam "they Adam his wife were both naked and were not embarrassed of it", and [only] afterward "did they know of their nakedness. And God made for them garments of leather." The idea is as stated "And Adam became a living being", and Rashi of blessed memory explains "the [most] living of all of them (the creations)", meaning that the life-force in Adam was the life-force which was in all of the creation - from the very end of the act to the first thought - which is the entirety of the Torah and the unity of the Holy One and his Divine Presence. As our sages of blessed memory said, "He looked in the Torah and created...". If so, the bodies of Man are the bod(ies) of the Torah if all his ways are intentionally directed for God. And now there is no embarrassment over the naked body as it is the body of the Torah. If indeed as it is said "A thigh is ordinarily hidden" [then] so too the words of Torah are hidden - thus the body conceals the Torah in order that it exist inside of it and [the body] live through it, which is not the case after the sin when the body was separated [from the Torah] and they knew of their nakedness. And God made them leather garments which were [required] garments since for the entire Torah to exist it needed to become more material along with the body in the form of the physical Commandments. And it required further garments yet, as is said "the sheep you wear" - the Torah's existence required it to become concealed like a thigh. But bodies which are the bod(ies) of Torah "can sling [a stone] at a hair and not miss" which is [the idea] of the unity of the Holy One and the Divine Presence, and 'they do not feel shame' (an equivalence is made with the root /BSH/ in reference to the embarrassment of nakedness and garments which are both also derivative of the root /BSH/) and 'they cannot be made to blush'.
(215) And he said "and you will see etc if it is strong or weak" (Numbers 13:17-18) - and this is also the aspect that a person is able to check themselves in whatever level they are, as I wrote before regarding the verse in Song of Songs (Songs 8:1-2) " if only it could be as with a brother,as if you had nursed at my mother’s breast: then I could kiss you when I met you etc" and also regarding the verse in Genesis "they were naked and were not ashamed of themselves" (Genesis 2:25), that a person when checking oneself they know whether they are strong and connected in the service of Hashem, and when it never occurs to the person a laughing thought and a bad and dispersive thought, it is because they were able to divest from the physical, which are the husks and the illusions, and they cling to God and are called "naked" and then they are not ashamed. That is not the case when one thinks of a laughing thought, or the other impediments [to prayer] then one knows that "they are lazy, lazy in the work" (Exodus 5:17) of Hashem. And this is what it means "are they strong or weak": one should know from those signs whether one is strong or weak in the service of Hashem.
Lest you die. Chavah thought that dying was a natural consequence of eating the fruit, not a punishment. Neither shall you touch it. Chavah took this to be the meaning of the redoubled construction mos tamus (“you will certainly die”) — “you will die for touching and you will die for eating”.
NAKED. Arummim (naked) is an adjective. And stripped the naked (arummim) of their clothing (Job 22:6) is similar. Some say that arum (prudent) in A prudent man (arum) seeth the evil and hideth himself (Prov. 22:3) has essentially the same meaning. What the verse means is that the mind of the wise is uncovered (arum) and open to everything like the eye. (In other words, a wise man is called arum because his mind is open (naked) to everything (Weiser).)
AND WERE NOT ASHAMED. Yitboshashu (ashamed) is related to the word boshet (shame). It is an ayin, vav. (The root of the word is bet, vav, shin.) The last letter of the root is doubled. (The last letter of an ayin, vav root is doubled when conjugated in the hitpa’el.) It is like the verb yitbonen (he will consider) (Job 11:11). (From the root bet, yod, nun. The nun is doubled.) A kamatz is placed beneath the first shin because the word ends a verse. (The first shin is usually vocalized with a sheva, viz., yitbosheshu.)
Heb. ‘arummim, play on ‘arum “shrewd” in 3.1.
ויהיו שניהם ערומים האדם ואשתו ולא יתבששו. Man and his wife were both nude and did not experience a feeling of shame. Before the sin the upper "face" and the lower "face" were equally holy. The element of evil which attached itself to man after the sin concentrates on the lower part of his body. This is the reason that the holy covenant between man and G'd, i.e. circumcision, has to be performed on his sexual organ. The foreskin, ערלה, is the symbol of what kabbalists call the קליפה, the shell or peel which makes penetration to the holy essence difficult. This is why G'd commanded its removal. Inasmuch as all adulterers are victims of the sexual urges burning within them, G'd ordered that this part of man, the source of these abominations, be hidden from view, be covered. Our sages have added the prohibition not to touch that part of one's body (unnecessarily). אורח חיים ,ב,א even tells us to avoid having to look at these parts of our body when we get up and get dressed. The Talmud Shabbat 108 coined the phrase יד לאמה תיקצץ, that the hand which touches the male organ deserves to be cut off. This is because the touch of the hand on the male organ causes sexual arousal, or אש זרה in the language of our sages, something that was not the case before the sin. Henceforth man would expose himself to the danger of that alien fire consuming him if he touched those parts. Let us look for a moment at what Abraham commanded Eliezer before he sent him on the mission to find a wife for Isaac (Genesis 24,2). He instructed his servant: שים נא ידך תחת ירכי, "place your hand under my thigh." At first glance the instruction for Eliezer to place his hand on Abraham's male organ seems incompatible with what we have just explained. Our sages explain that Abraham was not comparable to his peers in this respect. The touch of a hand on this part of his body did not cause arousal. The act of circumcision he had performed on himself on that organ at an advanced age had made him far more resistant to the evil urge than others. His whole body could be considered as almost pure. The same applies to our verse, that prior to the sin the body was not subject to this אש זרה, the burning passion of sexual arousal. Another meaning is based on the use of the future tense by the Torah. We would have expected ולא נתביישו, "they were not ashamed," instead of "they will not be ashamed." The Torah teaches us then that notwithstanding the fact that Adam and Eve were both nude they had no reason to become ashamed as a result. The Torah mentioned this so that we would know who caused the subsequent division between man's upper and lower body respectively.
ויהיו ערומים, with a dagesh in the letter ו
ולא יתבוששו, this verse tells us that until after they had eaten from the tree of knowledge they had not experienced a feeling of shame due to the fact that their entire bodies were fully exposed. Seeing that they had not yet engaged in sexual intercourse due to their not having experienced a desire for copulation, their sexual organs did not appear to them as any different from all their other organs. They had no reason to be ashamed of them.
ולא יתבוששו AND THEY WERE NOT ASHAMED — for they did not know what modestly meant, so as to distinguish between good and evil. Although he (Adam) had been endowed with knowledge to give names to all creatures, yet the evil inclination did not become an active principle in him until he had eaten of the tree, when it entered into him and he became aware of the difference between good and evil.
Die Etymologie des Wortes ערום nackt, bietet große Schwierigkeiten. Die Wurzel ערם findet sich sonst in den beiden Bedeutungen: listig, verschlagen, wie sogleich im nächsten Vers, und ערמה: Getreidehaufen. Die Zusammengehörigkeit dieser beiden Begriffe lässt sich leicht finden. Analogie dafür bietet תחבולה von הבל, Schnur, womit Dinge miteinander verbunden, oder Strick, womit Dinge herangezogen werden. Der Strick selbst besteht aus einzelnen dünnen, an sich schwachen, mit einander verbundenen Fäden. Jeder klug angelegte Plan ist eine Verbindung von einzelnen Veranstaltungen, um einen fernliegenden Zweck herbeizuführen. Ohnehin wird der Begriff: denken im Hebräischen durch den Begriff: verbinden ausgedrückt; so: חשב denken, und חשב האפור, die Latze, der Gurt des Ephod. In ähnlicher Weise wäre auch der Begriff Klugheit, List, aus dem Begriff des Haufens abzuleiten. ערמה ist eine ערמה: eine Anhäufung von Gedankenkörnern, die zuletzt in eine Spitze ausgeht. Der Verschlagene übt lauter Dinge, die man nicht beachtet; das einzelne Körnchen ist unbedeutend, allein zusammen machen sie den Haufen. (Mit ערם, Haufen, ist ארם die Wurzel von ארמון, ein hochaufgeführtes Gebäude, und mit ערם, List, חֵרֶם, das aus einzelnen Maschen zum Fange verbundene Netz, verwandt). Schwierig aber bliebe es, wenn von ערם, nackt, die Wurzel ערם wäre, diese Verwandtschaft mit den obigen Begriffen einzusehen. — Vielleicht daher ist von ערום, nackt, die Wurzel עור, auch ja nackt, הביט אל מעוריהם ,עורה פשוטה und sonst. Tritt ja das נח deutlich in עירמים, Kap. 3, 7 hervor. Für den Übergang des ָ in: mit den Suffixen, obgleich in ihm das נח der rad. ruht, böte, z. B. זָדון von זוד eine Analogie, das im stat. Constr. זדון heißt , obgleich im Plur. das נח in זֵרונים markiert hervortritt. Ebenso יְמֵי יָמים ,יום. Das ם wäre Suffix der subst. Form wie פִדיום. Der Satz ואת עֵרום ועריה spricht ohnehin dafür, wie schon רדק in שרשים bemerkt, daß es Substantiv sei. Es kann also die Wurzel עור sein, und wir hätten עור: nackt, wach, und Haut, Grundbedeutung: für äußere Eindrücke empfänglich sein. Je tiefer der Schlaf, desto weniger kann die äußere Welt auf uns einwirken. So wie wir wach werden, tritt Wahrnehmung ein. Nun ist das allgemeinste Sensorium die Haut, das Organ des Tastsinnes. Durch sie nimmt der ganze Mensch Eindrücke auf. Im Schlaf tritt die Seele des Menschen gleichsam von der Peripherie in das Innere zurück; wie der Mensch wach wird, so tritt sie gewissermaßen wieder hinaus auf ihre Vorposten, bis in die Haut. Dieser Gedanke ist im Hebräischen so geläufig, daß ohnmächtig werden התעטף רוח heißt: der Geist verhüllt sich, tritt zurück. Im wachenden Menschen ist der Geist bis in den Fingerspitzen. Derjenige Mensch, der eigentlich nur auf den Tastsinn angewiesen ist, zu dem die sichtbare Welt nur durch den Tastsinn Zutritt hat, heißt עִוֵר, der Hautmensch, blind.
בוש, sich schämen; im Piel בושש, ausbleiben, erwartet werden und nicht kommen. בושש, eine Aktivform, heißt also: eine Erwartung täuschen, und בוש im Kal, intransitiv: sich in seiner Erwartung getäuscht fühlen. Das ist aber im tiefen Grunde: die Scham. Sie ist das Gefühl dessen, der sich in seinen Erwartungen von sich selbst getäuscht fühlt. Wenn jemand das, was er sein sollte, nicht erreicht, findet, daß er nicht so ist, wie er sein sollte: dann schämt er sich. Es ist das höchste Gnadengeschenk Gottes an den Menschen, von dem er wohl wußte, daß er auch oft seiner Bestimmung nicht entsprechen werde, daß er ihm dies Gefühl eingepflanzt, das ihn sofort mit dem Bewusstwerden seiner bisherigen Unzulänglichkeit überkommt. Damit wird er sein eigener Vormund und Wächter. Auch das damit verwandte Gefühl der Schüchternheit und Bescheidenheit — hebräisch: auch ja סימן טוב באדם כשהוא בישן ,בוש — ist ja auch nichts anderes als das Bewusstsein, daß man noch wenig dem Ziele entspricht, das man von sich in der eigenen Brust trägt. So hat Gott den Menschen sich selber anvertraut, jedem das Ideal mitgegeben, wonach er sich selber zu beurteilen hat. Das Bewusstsein von diesem Ideal ist das Gewissen, und das verurteilende Urteil des Gewissens: die Scham.
Der ursprüngliche Zustand des ersten Menschenpaars wird uns also in dem kurzen Satze geschildert: sie waren beide, der Mann und sein Weib, nackt und schämten sich nicht; vielleicht — da es nicht: ולא התבוששו, sondern ולא יתבוששו heißt — sie hatten sich nicht zu schämen, sollten sich nicht schämen. So lange nämlich Mann und Weib, beide אדם waren, בשר אחד, Ein Leib, einem einzigen Geist dienend, dem Einen Gotte untergeordnet, so lange sie mit Geist und Leib dem gottebenbildlichen Menschenideal entsprachen: so lange war ihr Leib wie ihr Geist rein und heilig, das Geistige wie das Sinnliche, beides von Gott gegeben, mit beiden ihre Menschenbestimmung zu erfüllen. Es mag der Mensch in seinen geistigen oder sinnlichen Bestrebungen sich bewegen, so lange er mit beiden in den von Gott geweihten Schranken bleibt und mit beiden die von Gott gesetzten Bestimmungen löst, hat er sich weder des einen noch des andern zu schämen. Der reine Menschenleib, das sittlich Sinnliche, ist mitnichten weniger heilig als der Geist. Die von dem göttlichen Gesetze geforderte sittliche Menschengröße basiert vor allem auf dieser Heiligung des leiblichen Menschen, daß wir auch mit der Befriedigung unserer sinnlichsten Triebe innerhalb des gottheiligen Kreises verharren, und uns dann unseres tierischen Leibes, unserer Blöße, nicht zu schämen hätten. Sobald aber der Mensch seiner Sinnlichkeit die Zügel überlässt, nicht sein Sinnliches mit sittlicher Energie in den Kreis des Göttlichen erhebt, sondern umgekehrt durch seine Sinnlichkeit sein Göttliches selbst unfrei in den Kreis des Sinnlichen hinabgezogen wird, alsobald hat er sich seiner sinnlichen Blöße zu schämen, und dieses Schamgefühl ist der mahnende Wächter der Sittlichkeit, ist die Gottesstimme an den aus seiner sittlich reinen Höhe gewichenen Menschen, Meister dieses sinnlichen Leibes zu werden, Meister dieses sinnlichen Leibes zu bleiben, und durch diese unterordnende Beherrschung sich in sittlicher Freiheit zur Höhe seines göttlichen Berufes mit Geist und Leib emporzuschwingen. So lange die leibliche Sinnlichkeit den Menschen noch nicht aus dieser reinen, freien Höhe herabgelockt hatte, durften sie beide nackt sein und hatten sich ihrer Blöße nicht zu schämen.
Höchst bedeutsam ist die ausdrückliche Wiederholung, האדם ואשתו, sie waren beide, der Mann und sein Weib, nackt, und hatten sich nicht zu schämen. Es ist da die tiefe Wahrheit niedergelegt, daß nicht nur in geistiger, sondern auch in leiblicher Beziehung beide, Mann und Weib, gleich rein, gleich sittlich, gleich heilig sein sollen. So lange krankt das Geschlecht, so lange nicht von beiden Geschlechtern die erste Grundtugend des Lebens mit gleichem Ernste erstrebt wird, so lange Jünglinge und Männer glauben, es gehöre mit zur Jugend, mit zur Männlichkeit, daß sich Jünglinge und Männer manches erlauben dürften, was der Jungfrau, was dem Weibe nicht zu gestatten wäre. Nicht umsonst trägt der jüdische Mann an seinem Leibe mit dem Wahrzeichen die Mahnung: התהלך לפני והיה תמים, die Mahnung, daß Gott von ihm die gleiche Unschuld, die gleiche Sittenreinheit wie vom Weibe erwartet.
And they were not ashamed. They used their limbs solely for the service of their Maker, not the pursuit of base pleasures. Therefore they considered marital relations no different than eating and drinking and their reproductive organs no different than their mouth or hands.
They did not... It means that they did not know of modest conduct at all. Not from lack of wisdom, but because they did not need to know, for they had no evil inclination. (Tzeidah L’Derech)
The verse provides some background for events that will be described below: They were both naked, the man and his wife, and they were not ashamed. Like the other living creatures, the man and his wife did not need clothing in the Garden of Eden. As part of the natural world, humanity was originally bare and exposed.
“The two of them were naked” [2:25]. Adam and Eve were naked and were not ashamed, like the animals. The snake was wicked and saw how Adam and his wife Eve had sexual relations openly, like the animals. The snake desired to have sexual relations with Eve. (Genesis Rabbah, 18.6.) It wanted that Adam should die and it wanted to make Eve its wife. The snake made up a rumor and asked: did the Holy One forbid you to eat from all the trees in the garden? That is to say, it knew well that the Holy One only forbade them to eat from the tree of knowledge. However, the snake made up the rumor in order to raise the issue to initiate a discussion between them. The woman answered that God not only forbade us to eat from the tree of knowledge, but we should not even touch the tree. Our sages say that one should not add what one was not commanded. (Rashi, Genesis, 3:4.) The Holy One did not forbid touching it, but the Holy One did forbid eating from it. Eve added [to what she was commanded] and lied. As a result, she came to commit a sin. The snake then went and pushed Eve’s hand into the tree of knowledge and said to Eve, just as you did not die from touching, similarly you won’t die from eating, but the Holy One forbade it to you. He knows that you will be like the angels if you will eat from the tree of knowledge. Eve saw that the snake was speaking correctly. She thought to herself that it is good that we will become like angels when we will eat and that eating it will open our eyes. Therefore she ate from the apple and also gave it her husband to eat. She thought that if I die then my husband Adam must also die so that he should not live and take another wife. She also gave the wild and domestic animals and the birds to eat so that they should also die. All the creatures ate, but one bird that is called hol did not want to eat from the apple. Rabbi Yudin says in the name of Rabbi Simeon, the hol lives for a thousand years and after a thousand years its body becomes corrupted and its feathers fall out and what is left is the size of an egg. Then it grows again and becomes mature. (Genesis Rabbah, 19.5.)
“They were both naked, the man and his wife, and they were not ashamed” (Genesis 2:25). “They were both naked” – Rabbi Eliezer said: There are three cases where people did not spend six hours in peace and tranquility, and they are: Adam, Israel, and Sisera. Adam, as it is stated: “and they were not ashamed [velo yitboshashu]” – not even six [shesh] hours passed with him being in peace and tranquility. (He sinned and was driven from the Garden before he had lived six hours.) Israel, as it is stated: “The people saw that Moses tarried [boshesh]” (Exodus 32:1) – six [shesh] hours had passed, (Of the fortieth day after Moses’ ascent, the day on which he had told them he would return.) and Moses had not come. Sisera, as it is stated: “Why does his chariot tarry [boshesh] to arrive” (Judges 5:28) – every day he was accustomed to come home during the third hour or fourth hour [of the day], but now the sixth [shesh] hour had passed and he had not come. That is the meaning of “velo yitboshashu.” “The serpent was more cunning than any beast of the field that the Lord God had made. He said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – the verse [after this one] should have said only: “The Lord God made for Adam and for his wife [garments]… (Genesis 3:21)” (That would seem to be what should be written after we are told that they were naked.) Rabbi Yehoshua ben Korḥa said: It is to inform you what misdeed prompted that evil one [the serpent] to assail them. It is because it saw them engaging in the way of nature (Intercourse.) [in the open], and it lusted for her. Rabbi Yaakov of Kefar Ḥanin said: It was in order not to conclude the section with the passage of the serpent. (That is why the verse about God clothing Adam and Eve was placed at the end of the passage and not here.)
“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1). (This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. ) Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent. (The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar). ) Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25). (Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you]. (They do not provide all the details.) Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21). (Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them? ) Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent. (The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent. ) Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh? (The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar. ) Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one. (Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited.) Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)? (Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? ) Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit. (At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu). ) The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]: (This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ) ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’ (Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef). Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). ) The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all? (I can punish each of you separately, or I can punish even just one of you for the entire episode. ) When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs. (God is punishing us for the sin in its entirety, to the last drop. ) The Rabbis say: (The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. ) [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.
The first example (lines 19–22) is taken from Genesis. (To follow the discussion, please read Genesis 2:21 to Genesis 3:21.) Genesis 2:25 states: “And the two of them were naked, Adam and his wife, and they were not ashamed.” The redactors of Genesis Rabba contend that the event which follows this description is God’s clothing of Adam and his wife (Genesis 3:21), and that only after this clothing does the serpent approach Hava (Genesis 3:1). They maintain, therefore, that the record of the events as they appear in Genesis 2 and 3 does not correspond with the sequence of the events as they occurred: Genesis 3:1–20 (the sin and punishment of Adam and Hava) in fact follows Genesis 3:21 (the clothing of Adam and Hava) rather than preceding it. (Rashi follows this opinion. Others assume that the events in this narrative are not recorded out of order, and that the clothing of Adam and Hava takes place only after they have sinned and been punished. See, for example, Sforno and Radak. Although a strong case can be made for the latter opinion, it does not invalidate the midrashic approach taken here, since the midrash makes its assumptions about the ordering of the text explicit and works from those assumptions.)
(20) “…and they were not ashamed” (Genesis 2:25). (The full quote is, “And the two of them were naked, Adam and his wife, and they were not ashamed.”)
And the two of them were naked. This teaches that God did not create them clothed and they were like beasts. But they were not embarrassed at their naked appearances, because they did not have the evil inclination.
The Sages have said: "Intelligence is a sense of shame and a sense of shame is intelligence." For regarding Adam and Eve, it is said: "The two of them were naked and yet they felt no shame" (Gen. 2:25). And they did not understand what modesty is and they could not distinguish between good and evil. But, after they had eaten of the Tree of Knowledge, it is said: "Then the eyes of both of them were opened" (Gen. 3:7).
The purpose of these garments was to be לשם ולתפארת, "for dignity and adornment," as stated by the Torah in Exodus 28,2. Genesis 2,28 reports: "Adam and Eve were nude; they did not experience a sense of shame." The serpent became jealous when it saw their nudity. This is the mystical dimension of all the forbidden sexual unions. The serpent had infected humans with a pollutant. The priests were warned by the Torah not to climb the altar by means of steps so as not to reveal even part of their bodies in the process (Exodus 20,23). It is a natural tendency of man to want to climb steps, to become G–d-like, the vision held out to Eve by the serpent in Genesis 3,4. This tendency became outlawed, i.e. ערוה. Adam later was מושך בערלתו tried to conceal the fact that he was circumcised, as stated by our sages in Sanhedrin 38b. The seven days of inauguration of the Tabernacle before Aaron took over in his capacity as High Priest were symbolic of the seven days of creation. On the eighth day Moses called upon Aaron; on that day he was crowned with ten crowns (Rashi on Leviticus 9,1). He was considered as if he had been created anew on that day. On that date Adam was resurrected, so to speak, because Aaron fulfilled the commandment of "sacrificing his own personality," i.e. אדם כי יקריב מכם קרבן, performing an act which reversed the direction Adam had taken, when, instead of cementing his close relations with G–d, he had distanced himself from G–d by eating from the tree of knowledge and bringing death into the world. Nonetheless death henceforth would occur when someone, who was close to G–d (i.e. a priest) would fail to observe all the strictures on the performance of the service in the Tabernacle G–d had placed on the priests, just as death was the consequence of non-observance of G–d's law in the macrocosm, so now death would be the penalty for failing to observe G–d's law within the Tabernacle, the microcosm. At the creation G–d had warned with the words מות תמות; now two sons of Aaron died because they had approached G–d in a forbidden manner, as will be explained in due course.
The Holy One said to him, "From your words, you are caught! How many times did I come to you and you were not concerned that you were naked." As it is written above (Genesis 2:25), "The two of them were naked." "But now you are concerned? Who told you that you were naked?" As only something that is fit for clothing, but does not have any, is called naked. It is not customary to say that a beast is naked, since it is not fit for clothing. For it is covered with the covering that is fit for it. And even great people who wear inferior clothing call themselves naked, because they do not have clothes that are fit for them. "And you also call yourself, naked" - meaning to say, that you are fit for clothes. "Who told you that you are fit for clothes? From the tree whereof, etc."
Read the story of Adam and Eve and the forbidden fruit carefully and you will see that it is about visual phenomena and shame. At first the couple were naked and “not ashamed” (Gen. 2:25). Eve then saw that the fruit was “pleasing to the eyes” (Gen. 3:6). The couple ate the fruit and “the eyes of both of them were opened” (Gen. 3:7). They sought to cover their nakedness. For the first time they saw themselves as they might be seen by others and they experienced shame. Then they heard “the voice of God” (Gen. 3:8) and tried to hide. All of these are unmistakable signs of a shame culture. The story of Adam and Eve is not about original sin or about knowledge as such. It is about the danger of following the eyes rather than listening to the word of God with the ears. The Hebrew verb shema, a key term of Jewish faith, means both to “listen” or “hear” and “to obey.” Judaism, the religion of the-God-who-cannot-be-seen, is a morality of guilt, not shame.
THEY SHALL DIE CHILDLESS. The Sadducees (This is the opinion of Anan and other Karaites (Krinsky). I.E. often refers to the Karaites by the term Sadducees.) say that aririm (childless) means naked and that the meaning of yamutu (they shall die) is, they shall be put to death. (They shall be executed naked.) They did not speak the truth. The correct interpretation is found in the words of the Aramaic translator, (Onkelos renders aririm yamutu, they shall die childless.) for aririm is similar to ariri (childless) in I go hence childless (ariri) (Gen. 15:2). (In other words, aririm means childless.) I have previously explained Write ye this man childless (ariri) (Jer. 22:30). (We do not have I.E.’s comment on Jeremiah.)
There are several possible answers to this: A. The description of serpents being called 'seraphim,' which is also applied to angels, does not necessitate that they have the same names. Rather, all those described with a certain characteristic may be called by different names, as we have explained... 'Beit Arukh' (long house), 'Ish Arukh' (tall man), and as we have said, 'Darham Emitti' (true pearl) and 'Kikar Lehem Emitti' (true loaf of bread), 'Mamar Shalem' (complete statement), 'Yom Shalem' (complete day), and the like. This is a matter that reason excludes. If we say, for example, 'holy and pure Nazirite' and 'holy priest,' it is the same with regard to 'Eil Gadol' (Great God), 'Gibbor' (mighty), 'Nora' (awesome), and similar names. Besides, this matter would require us to attribute jealousy, moments of anger, desire, and a will to deceive to angels when they are sent as messengers to the prophets (which is impossible), as I am about to explain regarding the Satan in the book of Job when I challenge the opinion of those who consider the Satan there to be an angel. Moreover, if we are required to interpret the punishment of the serpent allegorically, then according to this principle, the punishments of Adam and Eve would also be allegorical, and even the tree and the garden would be mere allegories. Thus, the matter would not cease to trouble us until we are compelled to interpret all the events of Genesis figuratively, saying that they are only allegories. This is similar to those who claimed that the Tree of Knowledge is not a literal tree but rather a symbol for forbidden desires or some other concept. And know, may God grant you success, that the reason these individuals divided into these differing opinions is because they did not want to believe that the well-known serpent would speak, let alone receive reward and punishment. For this reward and punishment only applies to those who are commanded and warned. And if that is the case, it would logically follow that even animals should be commanded, warned, and receive reward and punishment, for according to rational reasoning, there is no difference between a serpent, a camel, and a frog in this matter. And if they have commandments, warnings, and reward and punishment, then it is necessary that one of two possibilities exists: either they have intellect or they do not have intellect [and if they do not have intellect, it is impossible for them to have commandments and warnings]. And if they have intellect, then humans have no advantage over them. And this distinction is what led them to be confused in these matters. And this is what we have discerned... And in it, it states: Indeed, it is impossible for the familiar snake to be commanded regarding "do" and "do not," neither from the perspective of reason nor from any other perspective, as I have explained based on what is obligated by reason and as explicitly stated in the scripture that the commandments and recompense are not only for humans, as it is said: "To make known to the sons of men..." and "And to man He said, 'Behold, the fear of the Lord, that is wisdom...'" and "The terrors of death confronted him" and "The sons of men take refuge in the shadow of Your wings." He unified them in knowledge, commandments, reward, and punishment. But this statement implies something that exempts us from all other arguments to be made: God, may He be exalted, created many snakes, just as He created many humans from all other species of animals. And when He wanted to test Adam, He changed the nature of one of the snakes and gave it the form of a human. He imposed upon him commandments of what to do and what not to do, as well as rewards and punishments. The allowance in this case was that if he would rebel, he would be restored to his original state, as it is written to Adam: "For you are dust, and to dust you shall return." Accordingly, I said in the translation of "היה ערום" (Genesis 2:25), "צאר חכימא – he was wise." And the serpent did not become wise, but rather in order for Adam to be tested by him. The action was indeed in accordance with the instruction of creation, as it is written: "Lest the land from which you were taken say, 'It is a wasteland.'" Zion was a desert, as you were a curse and you shall be a blessing. And just as we have "היה" (was) in the sense of continuation, as it is written: "And it remained there until this day." And as it is written: "It is not good for man to be alone," as I have previously explained in the statement. And the word "arum" (naked) has a profound meaning of wisdom, particularly in the Book of Proverbs: "The wisdom of the prudent is to discern his way; the prudence of the discerning is to understand his path. The prudent sees evil and hides himself." And similar to these examples. This is the answer to the first question.
THE COLLECTION OF STORIES WHICH FORMS PART I OF GENESIS HAS BEEN ASSEMBLED for a number of purposes: 1. History is traced from the creation of the world, in a direct line, down to Avraham, father of the People of Israel. Through use of the leading-word toledot, “begettings,” we are meant to view him as the logical end point in God’s preliminary plan in history. 2. The nature of God, as he will appear throughout the Hebrew Bible, is firmly established. He is seen as a Creator who is beyond fate, nature, and sexuality; as an all-powerful orderer and giver of meaning to history; as a bestower of blessing to living creatures; as a giver of choice to human beings; as a just punisher of evil and, simultaneously, a merciful ruler; and as a maker of covenants. The one quality of God which does not unfold until the Patriarchal stories (Parts II-IV) is his shaping of human destiny through focusing on the People of Israel. It is portrayed as the logical outcome of the characteristics just mentioned. 3. It appears that the Mesopotamian origins of Israel are reflected in such narratives as the Creation, the Flood, and the Tower of Babel, and are transformed or repudiated in the biblical versions. What in the older culture appears arbitrary and chaotic has been changed in the Bible into stories that stress morality and order. Further, human beings in Genesis Chapters 1–11, despite their failure to live up to God’s expectations, are nevertheless considered capable of doing so, in contrast to the Mesopotamian view that humankind was created merely to be slaves to the gods. 4. Like virtually all other creation stories, Part I is concerned with the origin of the world and its institutions. Chapter 1 expounds on the origins of earth, sky, vegetation, animals, and human beings (as well as the Sabbath); Chapter 2, of sexuality, death, pain in childbirth, and work; Chapter 4, of sin, hatred, and murder, as well as of cities and crafts; Chapter 6, of giants; and Chapter 10, of nations (including the low status of the Canaanites) and languages. In sum, Part I serves as a fitting Prologue, not only to Genesis but to the entire Bible. The reader’s chief task in interpreting it is to be able to determine the reason for the inclusion of any one section into the whole.
[53] “And the two were naked, Adam and his wife, and were not ashamed.” “Now the serpent was the most subtil of all the beasts that were upon the earth, which the Lord God had made” (Gen. 2:25, 3:1). The mind that is clothed neither in vice nor in virtue, but absolutely stripped of either, is naked, just as the soul of an infant, since it is without part in either good or evil, is bared and stripped of coverings: for these are the soul’s clothes, by which it is sheltered and concealed. Goodness is the garment of the worthy soul, evil that of the worthless.
2. MOREOVER, MOSES, after the seventh day was over, ( Since Josephus, in his preface, sect. 4, says, That Moses wrote some things enigmatically, some allegorically, and the rest in plain words; since in his account of the first Chapter of Genesis, and the first three verses of the second, he gives us no hints of any mystery at all; but when he here comes to ver. 4, &c., he says that Moses, after the seventh day was over, began to talk philosophically. It is not very improbable that he understood the rest of the second and the third chapters in some enigmatical, or allegorical, or philosophical sense. The change of the name of God, just at this place, from Elohim to Jehovah Elohim—from God to Lord God—in the Hebrew, Samarian, and Septuagint, does also not a little favour some such change in the narration or construction.) begins to talk philosophically; and concerning the formation of man says thus: That God took dust from the ground, and formed man, and inserted in him a spirit and a soul. ( We may observe here, that Josephus supposed man to be compounded of spirit, soul, and body with St. Paul, 1 Thess. v. 23, and the rest of the ancients: he elsewhere says, also, that the blood of animals was forbidden to be eaten, as having in it soul and spirit. Antiq. b. in., chap, xi., sect. 2.) This man was called Adam, which in the Hebrew tongue signifies one that is red, because he was formed out of red earth, compounded together; for of that kind is virgin and true earth. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, and gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman; whereupon Adam knew her when she was brought to him, and acknowledged that she was made out of himself. Now a woman is called in the Hebrew tongue Issa; but the name of this woman was Eve, which signifies the mother of all living. 3. MOSES SAYS farther, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; and that when he brought Adam and his wife into this garden, he commanded them to take care of the plants. Now the garden was watered by one river, ( Whence this strange notion came, which yet is not peculiar to Josephus, but, as Dr. Hudson says here, is derived from older authors, as if four of the greatest rivers in the world, running two of them at vast distances from the other two, by some means or other watered Paradise, is hard to say. Only, since Josephus has already appeared to allegorize this history, and take notice that these four names had a particular signification: Phison for Ganges, a multitude; Phrath for Euphrates, either a dispersion or a flower. Diglath for Tigris, what is swift, with narrowness; and Geon for Nile, what arises from the east,—we perhaps mistake him when we suppose he literally means those for rivers; especially as to Geon or Nile, which arises from the east, while he very well knew the literal Nile arises from the south, though what farther allegorical sense he had in view, is now, I fear, impossible to be determined.) which ran round about the whole earth, and was parted into four parts. And Phison, which denotes a multitude, running into India, makes its exit into the sea, and is by the Greeks called Ganges. Euphrates also, as well as Tigris, goes down into the Red Sea. ( By the Red Sea is not here meant the Arabian Gulf, which alone we now call by that name, but all that South Sea, which included the Red Sea and the Persian Gulf, as far as the East Indies, as Reland and Hudson here truly note from the old geographers.) Now the name Euphrates, or Phrath, denotes either a dispersion, or a flower: by Tigris, or Diglath, is signified what is swift, with narrowness; and Geon runs through Egypt, and denotes what arises from the east, which the Greeks call Nile.
Why both of them, the man and the woman, are said to have been naked, and not to have been ashamed? (Genesis 2:25).
Why both of them, the man and the woman, are said to have been naked, and not to have been ashamed? (Genesis 2:25). They were not ashamed, in the first place, because they were in the neighbourhood of the world, and the different parts of the world are all naked, each of them indicating some peculiar qualities, and having peculiar coverings of their own. In the second place, on account of the sincerity and simplicity of their manners and of their natural disposition, which had not taint of pride about it. For ambition had as yet no existence. Thirdly, because the climate and the mildness of the atmosphere was a sufficient covering for them, so as to prevent either cold or heat from hurting them. In the fourth place, because they, by reason of the relationship existing between themselves and the world, could not receive injury from any part of it whatever, as being related to them.
Why was it that God, blessing Noah and his sons, said, "Increase, and multiply, and replenish the earth, and rule over it; and let your fear and the dread of you be upon all beasts, and upon flying fowls, and upon reptiles, and upon the fishes which I have placed under your hand?" (Genesis 9:1).
The two of them were naked, the man and his wife, and they were not ashamed.
And they knew not what is shame.
And both of them were wise, Adam and his wife; but they were not faithful (or truthful) in their glory.
| וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהֹוָ֣ה אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃ | 1 J | Now the serpent was the shrewdest of all the wild beasts that God יהוה had made. It said to the woman, “Did God really say: You shall not eat of any tree of the garden?” |
Exodus 15,8.“at the blast of Your nostrils the waters piled up;” Onkelos translated the words נערמו מים as: “the waters acted intelligently.” This may be understood with the help of Proverbs 8,12: אני חכמה שכנתי ערמה, “I, wisdom, live with prudence;” we have discussed that if a person wishes to gain an understanding of the superior nature of G’d, he must first of all divest himself of all the materialistic “garments” that are part of his daily outfits. This is the first step in approaching the degree of awe and reverence. Having reached that degree, he may consider himself as possessing some חכמה, wisdom. This is also the meaning of Job 28,28: הן יראת אד-ני היא חכמה וסור מרע בינה, ”See fear of the Lord is wisdom ; to shun evil is understanding.” The root of the word נערמו in the verse quoted at the beginning of this paragraph is ערום,” intelligent, smart, as in Genesis 3,1 where the serpent is described as the smartest of all the creatures of the field. The sea possessed awe and reverence for G’d, being eager to fulfill the will of the Creator; this is what Onkelos wished to convey when he translated the “sea” as being intelligent, smart. [Possibly, as opposed to the earth, which had buried the blood of Hevel, thereby hiding a monstrous sin by Kayin. Ed.]
He (serpent) said to the woman; ‘although G’d has said you must not eat from any of the trees, etc;’ lest you die.” ….The serpent said: “you will surely not die, etc.”'. Furthermore, it is clear from what follows that Adam and his wife did not die on the day they ate from the tree of knowledge. In fact Adam lived for close to 1000 years! (Genesis 5,5). Our sages have already had difficulty in reconciling these two verses. In order to understand the whole episode, we must first of all understand what wiles the serpent used in order to seduce the woman. How could the serpent, a mere creature, persuade a human being to defy the law of its Creator? We must understand the serpent’s argument as follows: the serpent made it clear that it was aware that everything in this universe was created by G’d through a directive issued by word of mouth as when He said: “let there be light.” The continued existence of the universe is dependent every second since it began, and continues to depend on this original light created by G’d through His first directive. It follows that the tree of knowledge which also came into being by Divine command could not possibly be a source of harm and even death, seeing it too had been created subsequent to the original life-giving force in the universe, the light created on the first day. The serpent therefore argued that it follows that when G’d issued instructions not to eat from the trees in the garden, the reason for this command could not have been that it was a source of death for anyone eating from its fruit. Since this was so, why should man listen to a latter command, instead of to His initial command, as a result of which they had become living human beings! This, however, was part of the perverted logic employed by the serpent. The truth of the matter is that the “root” of the tree of knowledge in the garden of Eden goes back to a period preceding creation of the physical universe and the “falling off” of 288 “sparks” from the Shechinah into the world of the קליפות, regions polluted by impurity, i.e. our physical universe.
Genesis 25,28. “Yitzchok loved Esau for he had a taste for game;” (normal translation). Our author, following a kabbalistic approach demonstrated ever since his approach to Genesis 3,1 (page 22) where he referred to certain sparks that fell off the Shechinah and landed somewhere in our world, has considered it the task and intense desire of the tzaddik to snare (hunt and capture) some of these 88 sparks of the Divine and make them his own in order to restore them to their origin. Accordingly, Yitzchok views Esau as in pursuit of this valuable “game,” hoping that his son Esau, the hunter, could help him in his quest. Although he was aware that Esau’s “hunting” was concerned with physical bounty, he hoped to sublimate his skills to pursuing something more spiritual by teaching him Torah, thus elevating him spiritually. After all, according to our tradition, the souls of famous converts to Judaism such as Shemayah and Avtalyon as well as the great scholar Rabbi Meir, are all reported to be descendants of Esau’s soul. There are more such “sparks” to be found on this planet until the messiah will come. (Sanhedrin 96)
This discourse is based on Rebbe Nachman’s lesson Tik’u Tokhachah, LM II, 8. Study the full lesson there, from start to finish.
For in matters of holiness, all damage is the result of blemished daat. This is exemplified by the Serpent’s perversion of wisdom, as in “Now, the Serpent was cunning.” (Rebbe Nachman equates the cunning of the Serpent in Gan Eden with the blemished daat that strengthens the Sitra Achra, the Other Side that stands opposite holiness. To win over Chavah, the Serpent employed twisted logic, telling her that HaShem did not want rivals and so had forbade her and Adam to eat from the Eitz HaDaat, the Tree of Knowledge of Good and Evil, which would give them the Godlike ability to create worlds (Rashi on Bereishit 3:5).) Because of this corruption of wisdom, which spoils and blemishes the mind, the locus of daat in the body, man’s holiness is damaged and his desire for immorality grows stronger. (See §2 of the Rebbe’s lesson (and note 62 there), where he cites in this regard Chazal’s teaching that a person does not sin unless he is overcome by a spirit of foolishness (Sotah 3a). When a person falls from holy daat into foolishness, immoral desires follow. Chazal also teach that HaShem had appointed the Serpent as ruler over all the animals in creation, but the Serpent desired what did not belong to it (ibid. 9b). Thus on the verse “Now, the Serpent was cunning,” Rashi comments that the Serpent desired the first woman, and so schemed to do away with Adam so it might take Chavah for itself. This relates to the Rebbe’s teaching here linking immoral desire with eating from the Eitz HaDaat—i.e. blemished daat.)
Reb Noson has highlighted some of the major topics of Rebbe Nachman’s lesson on awakening daat. This effort requires a tzaddik capable of praying a judgment-prayer that forces the Sitra Achra to surrender all the holiness it has devoured. With the elements of holiness set free, HaShem’s glory becomes magnified and this leads to the spread of belief in HaShem—most especially belief in His renewal of the world in the future. By dint of this chiddush ha-olam, a new song will be heard in the creation, a song that relates HaShem’s wonders and draws everyone closer to Him. For in that future world, the supernatural will be the stuff of everyday existence. Reb Noson will show that even now, in this world, it is possible to hear that song in the merit of our nighttime and daytime devotions in serving HaShem. THE JUDGMENT-PRAYER OF GEVURAH Reb Noson opens his discourse by linking man’s personal renewal when waking from sleep with the renewal of the world that will coincide with the revival of the dead. In a deeper sense, both signify the awakening of daat. All this that we have excerpted from Rebbe Nachman’s lesson regarding the tikkun of daat relates to waking up from sleep. The return of the sentient soul to the body each morning is analogous to the future revival of the dead, which itself exemplifies chiddush ha-olam. (See following note.) This is supported by the wording of the blessing we recite daily upon waking from sleep, “Blessed are You … Who restores souls to dead bodies.” (See Yaarot Devash 1:1, that when reciting this blessing we should have in mind that HaShem restores souls to dead bodies in this world (when we wake from sleep, which Chazal teach is one-sixtieth of death), and will do so again in the future when He will revive the dead. Moreover, the person who yearns for and looks forward to the latter will find his emunah in yesh meiayin growing stronger, since creating something from nothing is itself a form of giving life to the dead.)
Now, the serpent signifies those scholars at doing evil who study philosophy and heretical teachings, as it is written (Jeremiah 4:22), “they are wise to do evil, but to do good they have no knowledge.” They are scholars only at doing evil; if they should want to use their wisdom for good, they could not. They are the aspect of the serpent, the aspect of “Now the serpent was the most cunning of all the wild beasts” (Genesis 3:1) .
And when compassion spoils and turns into cruelty, daat becomes flawed, as in: Whoever gets angry, his wisdom leaves him (Pesachim 66b). Daat diminishes, and turns into constricted mentalities. Then, the Other Side feeds on the flawed daat, God forbid, as in “Now the Serpent was cunning” (Genesis 3:1). This refers to daat of the Other Side. It feeds on the fallen holy daat, which has become flawed on account of cruelty and anger.
“[said the snake to the woman] Did God say to you do not eat ….” (Bereshit, 3:1) “The Torah of God is perfect, restoring the soul.” This is akin to returning a lost article, for God gave the Torah in order to restore the lack imprinted in man from the day of his birth. So when God said to Adam, “and from the tree of knowledge do not eat,” the snake jumped at the chance to expose man’s deficiency. So it is when an adversary wishes to bring out the deficiency in his opponent and to trap him in his imperfection. When man was forbidden from eating from the tree of knowledge it was because he had a deficiency in this particular kind of eating. Truly, Adam was also frightened in that it was even necessary for God to draw this boundary for him, as will be explained, so therefore the snake jumped in and caused him to fail. Similarly we find (Devarim, 25:11), “when two people are struggling … and she grabs hold of his shame.” Here one shames another with his opponent’s deficiency. Therefore the law is, “and cut off her hand,” which really means to seize all of the merit from the one who put the other to shame, and give it over to the shamed, for everywhere the Torah says, “Caf” or “hand,” it really means right hand, or merit (Menachot, 9b). In this way judgment fell back upon the snake. God cut his hands and legs off, and cursed him to walk on its belly as a punishment for deceitfully directing Adam’s deficiency against him.
...Now the serpent was the shrewdest of all the wild beasts (Gen. 3:1).
...Now the serpent was the shrewdest of all the wild beasts (Gen. 3:1).From this it appears that there is greater wisdom in the wild than in the domestic animals. The domestic animal agrees to be subservient and confined to persons in exchange for the person providing food and therefore doesn’t need provide for needs directly from God. The wild animal is wiser by not wanting to receive its needs from flesh and blood, agrees to live a narrower life provided that its support is from the Blessed Name, gazing always on the GiverThe snake, shrewder even than the other animals, surrounded itself with reasons why it didn’t need to even look to God. Rather, it wanted to receive its abundance as a requirement. Therefore, it was cursed quality by quality and would eat dust all its life since it claimed not to need service as was explained in part one (Parashat Ki Tissa: “And He Said”). Israel’s sin was that they sensed the Divine light of the future, as is written in the G’mara (Niddah 61b) that the mitzvot will be obsolete in the future and there will no need for Divine service. In truth, all of Israel’s sins are like eating unripe fruit, wanting the light before its time. As it is explained there (part one Ki Tissa) that they sensed the light of the future when God will reveal the light and there will be no further need for service. Amalek’s quality was to immediately notice what is lacking and then to claim that Amalek as well has no need for service since it is blameless on its mother’s side. The wisdom of the snake was like this.
That the tree was good for food. She saw that the serpent himself ate of it with no ill effects. And she also gave it to her husband. The fruit had the effect of increasing one’s passions; therefore it was important to her that he eat of it as well. This passage illustrates the dangers of treating Hashem’s commandments as a subject for philosophical inquiry.
The serpent was more cunning: It spoke to the woman with wisdom and slyness.
Did God really say, etc.: Meaning to say, "Even though this garden is so beloved before the Holy One, blessed be He, such that He brought rivers to water it and commanded Adam to guard it - did He really say not to eat from its fruit?" The woman said to it, "'From the fruit of the trees of the Garden we may eat' (Genesis 3:2), and He did us [another] goodness: For he only prevented us from the tree of knowledge for our [own] good, lest we die. As He did not want to hurt us, since it is poison." He said to her, "Fool! He did not intend it for your good, it is not poison and you will not surely die if you eat from it. Rather He intended it for your detriment. As it is so good that He does not want you to eat from it. For if you eat from it, you will become wise and sly and you will become like the angels, to distinguish between good and evil, to be wise and sly and no mystery will baffle you. But He does not want you to reach the category of angels."
והנחש היה ערום, we must assume that the serpent per chance had already eaten from the tree of knowledge, as the warning not to eat from it was issued not only to man.
ויאמר אל האשה, “it said to the woman;” G-d had given the serpent the power of speech, just as He had given that power to Bileam’s ass (Numbers 22,28).
אף כי אמר אלוקים, “even though G-d has said, etc.;” the word אף implies that the serpent was aware that only eating had been forbidden not touching.
And the serpent was more cunning, etc.: Rashi explained in the name of Midrash Rabbah that it was jealous of them, in that it saw them copulating together and desired her. But this is a wonder! As behold, every creature only desires its species, as it is found in Tractate Bava Metzia 91b: "Its species - it is drawn after its species." And behold the serpent was not lacking its female. And if it was on account of their having intercourse before the eyes of all, the serpent also did not know shame. Rather the matter is that it sensed that the clinging of the women to her husband was not like its female to it, which only occurred at the time of arousal for copulation. And that is only by happenstance and preparation for the thing. Which was not the case with the woman, who constantly clung to him: Given that she was the bone of his bones, the clinging was even more than a brother and sister. For they too are one flesh. However they are nevertheless not truly so like the first woman to Adam, who was like a limb to the head. And it was jealous of this. And behold the matter is understood that the serpent never spoke. For if it had originally spoken but was cursed to be dumb and silent, why is this curse not mentioned? Moreover, speech depends on intelligence, and as per Rashi's explanation of, "and so man became a living soul" Genesis 2:7) - with speech and intelligence. And likewise did Onkelos translate, "With a speaking spirit." Behold man was unique in this virtue. However it was the constellation of the serpent that clothed himself with jealousy and spoke at that time from the throat of the serpent. As every species from all that was created - even the botanic - has a constellation; and that is the angel that is appointed upon that species to protect it and grow it, so that it not cease from the world. And this is like the Sages, may their memory be blessed, said, "You have no [blade of] grass below without its constellation above striking it and saying to it, 'Grow!'" And the constellation of the serpent was like [the serpent]; as it was jealous of man's clinging to his Creator, may He be blessed. And it is just as we explained in the previous section, that Adam clung so greatly to God, like a portion that always yearns for its source; which is not the case with an angel. It is just separated and it is not clinging and yearning for His light, may He be blessed, except for at the time designated for song and that which is similar. And the angel was jealous about Adam; and the physical serpent about his wife. And [about] that which all of this is not explained in Scripture, the Ramban has already written, in Parashat Bechukotai - and we brought it earlier (Haamek Davar on Bereishit 1:1) - that regarding things that are not grasped by everyone, the Torah only spoke about it by hinting.
Even though God said, "You shall surely eat from every tree of the Garden" (Genesis 2:16), nevertheless...
You will not eat from all the trees of the Garden: And the intent is that, in truth, Adam and Chavah had still not eaten anything. And that is because Adam - even though he was at that time in a place that it was necessary to use his senses for eating and for sex, according to the need of the creation which was created to be settled - nevertheless, they were like Moshe, our teacher, after he descended from the mountain. As he also had use of his senses for eating like all of Israel. And even regarding sex, had the Holy One, blessed be He, not warned him, "and you, stand with Me," he would not have separated himself from [his wife]. But he was nevertheless very close, to be clinging to the Divine Presence anytime he wanted. And at the time that he was clinging to the Divine Presence, he did not desire to eat at all. And likewise was it with Adam, so he no longer desired to eat. And so too was the woman clinging to Adam, the life of her spirit. So they were satiated from love. Hence the serpent came with a temptation: That, behold, the world and its fullness was not created for nothing; and it is not the will of God that they not need the pleasures of the world. And if so, it is not fitting that they be engrossed in the love of God and in clinging. As it reduces and disturbs all the physical pleasures and it is against God's will. As behold, He said, "You shall surely eat from every tree of the Garden." And the temptation of the evil impulse is like this in every generation, as is well known. At first, it removes the clinging to the Torah through [the fulfillment] of some commandment or something else which is truly correct for other people. And after it drags him from the study hall, it continues to proceed and tempt.
NOW THE SERPENT. Some say that the woman understood and knew the language of the animals. They interpret And the serpent said as meaning, that the serpent spoke through signs. (That is, the serpent did not actually speak. He conveyed his intentions through signs; i.e., he went to the tree and pantomimed the eating of the fruit thereof.) Others say that the serpent was in reality Satan. (Satan took the form of the serpent.) Now why don’t they look at what Scripture states at the close of this chapter (v. 14 and 15)? How is Satan to crawl upon his belly or eat the dust of the ground? (Satan is incorporeal and consequently cannot crawl on the ground or eat dust.) Furthermore, what meaning is there to the curse they shall bruise thy head if the reference is to Satan? (Man does not bruise Satan’s head. Hence the reference must be to a real serpent.) Many err and inquire why the serpent was cursed. They ask, was the serpent fully intelligent? (God would not punish a dumb animal.) Was he commanded by God to refrain from beguiling the woman? (There is a Rabbinic dictum, “One who is not warned is not punished.”) Rabbi Saadiah Gaon says since we know that only humans are intelligent and capable of speaking, we must conclude that neither the serpent nor Balaam’s ass spoke. He argues that in reality an angel spoke for them. However, Rabbi Samuel ben Hofni took issue with him. (Rabbi Samuel ben Hofni held that the serpent actually spoke. Some editions read: “with them,” i.e., with Saadiah and the others who do not interpret that the serpent actually spoke.) On the other hand, Rabbi Solomon ibn Gabirol, the great Spanish scholar and poet who wrote metered verse, arose and disagreed with Rabbi Samuel ben Hofni. It appears to me that we are to interpret the account of the serpent literally. The serpent spoke and walked in an upright position. The One who gave intelligence to man also gave it to the serpent. Scripture itself bears witness that the serpent, although not as intelligent as man, was more subtle (arum) than any beast of the field. (Verse 1. Hence the serpent was responsible for his actions.) The meaning of arum (subtle) is wise, i.e., one who conducts his affairs intelligently. Now do not be surprised that Scripture uses the term arum (subtle, in v. 1) after arummim (naked in Gen. 2:25) when each of these words has a different meaning. Scripture is being poetic. Similarly, With the jawbone of an ass (ha-chamor), heaps upon heaps (chamor chamoratayim) (Judges 15:16), and on thirty ass colts (ayarim), and they had thirty cities (ayarim) (Jud. 10:4). Furthermore, if an angel spoke via the mouth of the serpent, then the serpent did not sin. (Why, then, was the serpent punished? I.E. now offers arguments against Saadiah’s interpretation.) This angel could not be God’s messenger. (God would not send an angel to induce Adam and Eve to sin.) Neither does an angel rebel against God. (The angel would not beguile the woman on his own accord, for angels do not rebel against God.) Those who ask, how did the serpent find the woman, (There were no animals in the garden. See I.E.’s comment on 2:15.) are not asking a valid question. (The serpent may have encountered the woman at the gate of the garden and engaged her in conversation there (Krinsky), or she may have left the garden briefly and met the serpent outside.)
The use of the term af ki (yea) shows that the serpent spoke other things to the woman and that at the end of his conversation with her said, “yea much more so (af ki) (I.E. argues that af ki (yea) is a technical term used in a kal ve-chomer, an argument from a minor to a major premise. Cf. Job 25:6. Hence a conversation had to precede this final point. See Rashi.) now that God said: Ye shall not eat of any tree of the garden (v. 1).”The serpent did not mention the revered and feared name of God (The Tetragrammaton. The serpent employed Elohim when referring to God.) because he did not know it. The woman also added to God’s commandment, neither shall ye touch it. (God said, thou shalt not eat of it, (Gen. 2:17). The woman said, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.) The wife of Manoah did the same when she quoted the angel as saying, for the child shall be a Nazirite unto God from the womb to the day of his death (Jud. 13:7). (The angel had told her: For the child shall be a Nazirite unto God from the womb (Jud. 13:5). He did not mention to the day of his death.)
Did God really say, "You shall not eat from any tree of the Garden": There is a big question in this matter: If the woman added the command of, "do not touch," by herself; behold, she knew the truth that God did not command about touching. And if so, how was the woman seduced by these empty words, saying that in the same way as there is no death penalty from touching, so too is there no death penalty from eating? From a quick [survey], it appears that it can be explained that the woman did not hear the commandment from the mouth of the Mighty One, but rather from the mouth of her husband. And that is [the meaning of] what is written (Genesis 2:16), "And the Lord God commanded to (or about) the man, saying." What is [the meaning of] "saying?" Rather that he should tell his wife that this eating is dangerous. As it is for this reason that it is stated, "about (al)"; and not, "to (el)" - meaning, regarding, such that he not bring himself into danger. And the man saw in his [own] intellect to make a fence and to add upon the command; to forbid even touching to his wife, so that she should not come to eating. And Chava reasoned that everything he said to her was from the mouth of the Almighty. Therefore this mistake came to her; as the snake found it, [in order] to deceive her. And with this [explanation], we do not need the explanation of Rashi, who explained that is for the [following] reason that the snake did not come to the first man (Adam) - because women are weak-willed to be seduced. As [even] without this, there is no difficulty; as behold, the snake wanted to prove from touching, that there is no death penalty with eating [either]. And with the first man, he would not have been able to prove anything, since Adam knew the truth: That God did not command about touching and that he added it on his own.
And it appears that it can also be explained that Chava was in doubt if the intent of the serpent was for their good, in order that they be like gods, knowing good and evil; or perhaps its intent was in order that Adam die, and it itself could marry Chava. And it spoke to Chava because women are weak-willed to be seduced; and it knew that she would certainly give it to her husband first. Hence Chava said, "The thought of the serpent will be tested with this." So she added the command of, "do not touch," in order that all of the back and forth between them be about touching. As regarding touching, there is no logic that she would put her husband first, like with eating. So when the serpent pushed Chava into the tree, Chava then said, "Now I know that the serpent is right. For if its intent was so that the man would die, why did it push me? And what benefit would my death be to it? Rather [the truth] is like its words, to become like gods." Hence she made space for its words. And see a precious explanation about the story of the serpent on the verse, "trees that make fruit according to their species" (Kli Yakar on Genesis 1:11:3).
והנחש היה ערום. The serpent was sly. First we must understand why the Torah told us that the serpent was so sly.
I have also tried to find what precise slyness the serpent demonstrated in this episode and have only been able to find elements of רשעות, wickedness.
The matter becomes clearer, however, when one examines what the serpent intended to achieve with the words אף כי אמר אלוקים לא תאכלו מכל עץ הגן, "even though G'd said not to eat from any of the trees of the garden." Since we know that these words were totally untrue, we would have considered the serpent as feeble-minded. The Torah therefore has to preface the account by pointing out that these words were carefully calculated, that the serpent was exceedingly sly. Any creature which is not exceedingly sly would most certainly not have succeeded in seducing a G'd-fearing woman such as Eve.
The serpent concentrated on three subjects and by combining them achieved its purpose.
1) The serpent told Eve that by not eating from the tree of knowledge she would remain for all intents and purposes as if she had not eaten either from any of the other trees. The serpent indicated that the fruits of the other trees were totally inferior when compared to the fruit of the tree of knowledge. The word אף was to indicate that Eve was to view the situation as if G'd had also forbidden all the other trees. The serpent's intent was to heighten Eve's desire to taste the fruit of the tree of knowledge. The more its virtues were extolled, the more intense the curiosity to test that statement. At the same time the serpent hoped to diminish Eve's interest in the other trees. It is characteristic of the workings of the evil urge to exaggerate one's expectations of the forbidden and to denigrate the value of that which is permitted.
2) The serpent pretended to teach Eve a halachah, thus creating the impression that it was very knowledgeable and on G'd's wavelength. It told Eve that G'd had first planted the tree of knowledge and had then used its shoots to plant all the other trees in the garden. This was part of the seduction. Once the original tree is out of bounds the other trees are automatically forbidden inasmuch as they are "earthed" branches of the original tree (compare Orlah chapter 1,5 where it is taught that such a branch is considered as a new plant for the purpose of calculating the three years of the ערלה prohibition). The serpent's argument therefore was that though G'd had specifically prohibited only the fruit of the tree of knowledge, the fruit of the other trees were out of bounds by reason of the laws governing "earthed" branches. [The author supplies additional halachic sources, which I do not feel are relevant. Ed.] At any rate the meaning of אף כי אמר אלוקים would have to be translated as though G'd said: "if you accept that commandment" you must automatically also accept its extension as far as the other trees are concerned because the three years required until the new trees are considered as no longer drawing on the original tree have not yet expired.
3) The word אף referred to the fact that G'd had not commanded Eve anything directly, He had only commanded her husband. The serpent said that it was a witness to the fact that G'd had indeed forbidden the eating of the fruit of any of the trees. The serpent had two things in mind by making that statement. A) If Eve were to believe it, the serpent could then point to the illogical nature of such a prohibition which would deny man everything to be found in the garden. The way for rebellion against G'd would then have been paved. B) To provoke a confrontation with Adam who had told Eve that G'd had only forbidden the fruit of the tree of knowledge. The serpent wanted that Adam's testimony be considered as having been refuted. We find an interesting statement by the school of Shammai in Ediyot 4,11. When two pairs of witnesses testify against an individual, the first pair claiming he had made a vow comprising two periods of abstention from wine, etc, whereas the other pair testfied that the vow involved five such periods, the school of Shammai considers this as an example of conflicting testimony. As a result the individual would not be held liable for anything on the basis of this testimony. The school of Hillel holds that inasmuch as both pairs of witnesses are agreed concerning at least two periods of נזירות, abstention from wine, etc., the person testified against is guilty if he failed to honour that part of his vow. A similar disagreement is discussed in the Talmud Sanhedrin except that there only one pair of witnesses testified, one of them testifying to a vow concerning two periods, the other claiming that the vow comprised five periods. The serpent reasoned that since there were only two witnesses, i.e. Adam and the serpent, Adam having testified to a single tree being forbidden whereas the serpent testified that all trees were forbidden the halachah should be based on the school of Shammai, i.e. the testimony was void, and as a result Eve could not be held culpable for eating from the tree of knowledge. After having written this down, I found that the author of Tikkuney HaZohar section 59 agrees with me. The author states that the serpent violated the commandment not to testify falsely by saying that G'd had forbidden all the fruit of all the trees in the garden. It is characteristic of Satan to plant lies in the minds of people, thus creating false images and beliefs in their hearts. Sometimes Satan convinces man that the sin he is planning is inevitable so that he might as well not feel badly about committing it. This is the slyest way of all to seduce people into committing a sin.
The reason that G'd created such a seducer in this world seeing He has our best interests at heart is to increase the reward we will qualify for if we made a successful effort to resist all forms of temptation.
ויאמר אל האשה, he said to Eve, etc. The serpent spoke in the kind of hissing that is characteristic of its species. The Torah does not mean to give the impression that the serpent was able to speak like humans do. Prior to the sin, man was able to comprehend the language of the animals, even the conversation carried on by the inert parts of nature. Every creature G'd created was equipped with a means of expressing itself to enable it to praise its Creator. Our sages base this on Proverbs 16,6: כל פעל השם למענהו, "G'd has made everything for His sake." Some of our sages have composed books in which they translate the songs of the animals and birds. Some of our greatest scholars were able to to understand the various sounds made by the animals, especially a man such as Rabbi Yochanan ben Zakkai. If the latter was able to understand the parables of the foxes (compare Sukkah 25), Adam, who was a direct creation of G'd, was certainly able to.
והנחש היה ערום, “and the serpent had been sly, etc.” The reason that the words ואשתו in the last verse and the word והנחש in this verse appear side by side is that Satan had been created together with woman. Woman may be perceived as the body, the personification of the evil urge. [the evil urge is an abstract concept. In order for it to become effective it needs a “body.” Woman, or better the first woman, became that “body.” Ed.] Woman proved “easy” to mislead into sin. The numerical value of the letters in the word הנחש is 364 after allowing 1 for the whole word, whereas the letters in the word השטן add up to 364. Midrash Vayikra Rabbah 26,2 quotes Rabbi Shmuel bar Nachmeni as saying that when the serpent was asked: “why are you always found near the fences?” It answered: “because I was the one that breached the fences of the universe.” When asked further: “why are you constantly sticking out your tongue?”, It answered: “He makes me do it.” When asked: “why is the bite of any other free roaming beast not lethal whereas your bite is lethal?” The serpent answered: “do you suppose that I do anything of my own free will which has not been ordained for me from above?” The latter question is reflected in Kohelet 10,11 אם ישך נחש בלא לחש ואין יתרון לבעל הלשון, “if there were to be found a snake which bites without being provoked (from above), what purpose is there to the art of the snake-charmers?” When the serpent was asked further: “why is it that when you bite a single organ all other organs are affected by that bite?” The serpent answered (angrily) “why are you asking me instead of asking why the people who merely speak evil are able to kill without biting? Such people open their mouths here (Palestine) and the lethal effect of what they said is felt as far away as Rome!”
אף כי אמר אלוקים, “did G-d really say, etc.?” The very first word the serpent uttered was the word אף. Our sages in Bereshit Rabbah 19,2 commented on this: “four people began their remarks with the word אף, and all four of them perished through אף, divine anger. The four are: the serpent, the chief of the bakers (Genesis 40,16), the community who partook in Korach’s uprising (Numbers 16,14) and Haman (Esther 5,12).
והנחש היה ערום מכל חית ה שדה אשר עשה ה' אלוקים, It is in order to ask in what fashion the serpent conversed with Chavah. If G’d had opened the serpent’s mouth by means of a miracle, as He did when Bileam’s ass started speaking to him (Numbers 22,28), why did the Torah not report, as it did in that verse that “G’d opened the mouth of the serpent?” If, on the other hand, if, as in the view of Rabbi Saadyah gaon, the conversations reported in the Torah between both the ass and Bileam and the serpent and Chavah were conducted by an angel on their behalf, why was the serpent punished and cursed for all times? Besides, how is it possible that G’d assigned to an angel the task to seduce Chavah to sin against G’d? Furthermore, what reason was there to introduce the serpent into the story at this point? Why did the Torah have to write: “and the serpent was the wiliest of all the beasts of the field, etc.?” If the serpent was unable to speak, i.e. to communicate with Chavah in his own right, how do we know that it was such a clever creature? If we are to assume that the angel was dispatched to subject the woman to a test of her faith and obedience, how was the serpent to blame for the outcome? Besides, it would have been so much more appropriate for the angel to test Adam himself, seeing it was he who had been commanded by G’d not to eat from the tree of knowledge? Chavah had heard of this only second hand from her husband! The whole subject is extremely confusing, when we look only at what has been revealed to us by the text. We need to resort to the writings of the Kabbalists to make better sense of this whole episode.(Pirkey de Rabbi Eliezer chapter 13)[in that chapter’s introduction, the point is made that jealousy and envy, some of the most destructive character traits, exist also in the celestial regions, and that when the angels who had not been delighted at man’s creation in the first place, saw how clever Adam was, and how he had named the animals immediately upon looking at them, they became afraid that their dominant role in G’d’s entourage would be jeopardized now. They therefore schemed to seduce man into sinning against His Creator in order to safeguard their role as being closest to G’d. Thereupon, Samael, the most powerful angel, the one who had 12 wings whereas all the others had only 6 wings, took his underlings with him to take a closer look at what went on in the terrestrial regions. He found that in those regions the serpent was by far the most intelligent of the beasts, and he could not find another beast as capable and willing to fall in with his wicked plans. We are informed there that the serpent was huge, and looked like a camel and Samael was riding on it. The sages, with their insight into then hidden aspects of the Torah, wanted to illustrate how G’d sometimes amuses Himself to make playful use both of the “camel,” i.e. the serpent, and its rider, i.e. Samael. Another comment offered by the sages (Shabbat 146) is that after the serpent had engaged in sexual relations with Chavah, it had left behind within her some of the spiritually poisonous residue, which had contaminated her personality. This was so pervasive that until the Jewish people accepted the Torah at Mount Sinai they had not been able to totally cleanse themselves of that poison. The other nations of the world never cleansed themselves of this spiritually poisonous material. Students of such mystical aspects of the Torah will understand what I refer to, but I have no intention to use my commentary to dwell on such matters, having been warned by my teachers not to reveal what the Torah clearly had not seen fit to reveal to one and all. We will relate to such allusions only in the same way as the sages have seen fit to do themselves. Hopefully, those who are attuned will understand what the sages had in mind to convey to us. Some commentators, cited by Ibn Ezra, say that the serpent did not speak at all, but managed to convey its meaning to Chavah by whistling, hissing to her. Chavah was clever enough, according to that view, to understand what the serpent was trying to communicate to her. It seems very far fetched to credit Chavah with understanding what the serpent tried to hint to her in such a fashion. It is even more far fetched to credit the serpent with understanding what Chavah answered her in Hebrew. The scholar Rabbi Avraham Ibn Ezra writes that the serpent did indeed speak, and it used to walk upright, just like man. Originally, G’d had equipped the serpent with superior knowledge and intelligence, i.e. “more crafty than any of the beasts of the field, but not as crafty as man.” this was also the opinion of our sages (Bereshit Rabbah 20,5) This is what they write: At the time G’d punished the serpent, He said to it: “here I had made you so that you are king of the all the beasts, something that you had not been satisfied with. I enabled you to walk upright just like man. You were not satisfied with this either. Now you will have to crawl on your belly and eat dust.” We must ask ourselves that if all this is so, why the Torah had not mentioned that the serpent had enjoyed such distinctions, that the Torah’s report of G’d’s creative activities makes no mention of this, as it did in Genesis 1,26 when man’s distinction over the other creatures is introduced by G’d saying “we will make him in our image, etc?” Furthermore, when G’d cursed the serpent, mention is meant of it having to crawl and having to eat dust. Why did the Torah not also mention that G’d deprived it of its superior intellect? This would have been the most severe part of the punishment and the Torah does not mention it at all? The most likely answer to all the points that we have raised is that the serpent was enabled, -miraculously,- on that occasion, to speak in a voice and language Chavah could understand, even though the Torah did not write specifically that “G’d opened its mouth,” as it did in connection with Bileam. seeing that this represented something far more extraordinary [Bileam’s ass speaking, which occurred in a world that was post Gan Eden, as opposed to an idyllic world where such miracles were not out of the ordinary. Besides, Bileam’s ass had saved her master from death by opening her mouth, whereas the serpent’s speaking had led to Chavah’s and her husband’s eventual death. Ed.] Still. The question remains why the serpent was punished if G’d Himself had put these words in its mouth? We need to answer that the serpent had already planned its craftiness how to set a trap for man to discredit it in the eyes of G’d so that it would replace man as the superior creature on earth. G’d was aware of all this, and all He did was to follow the principle in Shabbat 104 of בא לטמא פותחים לו, “when someone is bent on defiling something, one facilitates this for him.” Furthermore, G’d had to make sure that Adam (mankind) knew that the serpent had been punished with good cause. [this editor is astounded by the use of Kimchi of the quote in Shabbat 104 as it is my understanding that whereas when planning to do good one enjoys heavenly assists, when planning to do evil one is merely not interfered with. Besides, this saying applies to human beings who have freedom of choice; whoever heard of this saying applying to animals? Ed.] היה ערום, clever. Seeing that the word refers to intelligence, it is spelled with the vowel shuruk to distinguish it from the adjective arum naked, which is spelled with the vowel cholam. [in our editions of the Torah both words are spelled with the letter shuruk representing the vowel shuruk. Ed.] Seeing the word occurs in the plural, the letter מ does not have a dagesh, compare מחשבות ערומים in Job 5,12 where it means :“the designs of the crafty ones.” When the word is used to described nudity, the letter מ is written with a dagesh. Compare Job 22,6 ובגדי ערומים תפשיט, “You leave them stripped of their clothing.” When the Torah wrote here היה ערום, it meant that the serpent possessed extraordinary powers of imagination, totally superior to other animals in this respect. Our sages generally describe the fox as crafty, able to scheme, something other animals are not credited with doing. (Berachot 61) This is not the same as possessing didactic intelligence, something reserved for man. When the Torah adds the words מכל חית השדה, it excludes the domestic animals, בהמות as not possessing even a modicum of such powers of imagination, The serpent at that time was superior to the fox in its ability to scheme. אשר עשה ה' אלוקים, even though all these creatures had been constructed out of the same raw material, G’d had given added an advantage to different ones of these creatures. Some had been granted greater physical prowess, others greater power to scheme. ויאמר אל האשה, the serpent deliberately avoided speaking to Adam, but spoke to the woman. It knew that it would be easier to seduce the woman because women’s minds are more easily swayed. (Shabbat 33) אף כי אמר אלוקים, the fact that the Torah commences its report of this conversation with the word אף is proof that there had been an exchange of words between the serpent and Chavah prior to this already. It is likely that Chavah had told the serpent about the great honour G’d had bestowed on them to place them within the Garden of Eden. To this the serpent had replied that it did not view this as proof that G’d loved them especially, but as proof of the contrary, that G’d hated them. Granted that G’d had elevated the human species as compared to the animals, but He had not elevated them to the status of becoming potential competitors of His by forbidding them to eat from all the good trees in the garden. The Torah decided to omit the introduction to the dialogue between the two and to concentrate on its essence. This is a style the Torah employs on a number of occasions. One example is the spies telling Joshua that they had heard while in Jericho clear evidence that G’d had as good as given the country into the hands of the Israelites already. They are not quoted as telling Joshua about their personal experiences during that mission. No doubt they had reported this. (Joshua 2,23) The meaning of the word אף here appears to b: “on the contrary, even more so.” We have a number of parallel verses in which the word אף is used in this sense, for instance Job 4,19 אף שכני בתי חמר, “how much less those who dwell in house made of clay.” Or, Kings I 8,27 אף כי הבית הזה אשר בניתי, “how much less this House which I have built.” The serpent did not refer to G’d’s holy name. Rabbi Avraham Ibn Ezra writes that this was because the serpent did not know G’d’s name Hashem. According to our explanations of the serpent’s sudden ability to speak in a manner comprehensible to Chavah being an ad hoc miracle, G’d did not allow the serpent to use His holy name. It is beyond our imagination to assume that G’d would allow a beast to bandy about His sacred name, something that is His exclusively. A careful reading of the text will reveal that even Chavah did not use the holy name of G’d. The bald-faced lie of the serpent was its claim that G’d had said מכל עץ הנן, that man had been forbidden to eat of any of the trees of the garden, this was part of its shrewdness, pretending as if Chavah had told her this, though the serpent was perfectly aware that Chavah had said no such thing. He wanted to challenge Chavah by saying “what good is your being in Gan Eden, seeing you cannot enjoy any of its fruit?”
והנחש היה ערום AND THE SERPENT WAS MORE SUBTLE — What connection is there between the following narrative and the statement just made? The latter should have been followed by: “and He [the Lord God] made for Adam and his wife garments of skin and clothed them” (3:21), but Scripture informs you with what plan the serpent assailed them: he saw them naked and unashamed and he coveted her (Eve) (Genesis Rabbah 18:6).
ערום מכל MORE SUBTLE THAN ALL — Corresponding with his subtleness and his greatness was his downfall; “more subtle than all” — “more cursed than all” (see 3:14). (Genesis Rabbah 19:1).
‘אף כי אמר וגו ALTHOUGH GOD HATH SAID — The meaning is, “Perhaps He has said unto you” ‘לא תאכלו מכל וגו YE SHALL NOT EAT OF EVERY TREE OF THE GARDEN — And although he saw them eating of the other fruits yet he entered into a long conversation with her so that she should answer him, and so that he might then have an opportunity to talk about that particular tree.
Der Gegensatz zum Tier ist der Probeirstein und die Klippe, an welcher die Sittlichkeit des Menschen sich erprobt oder scheitert. Es war die Tierweisheit, die den ersten Menschen seiner Pflicht entlockte; es ist noch heute dieselbe Tierweisheit, die jeder Sünde als Hebamme dient. Die Geschichte des ersten Fehltritts ist die Geschichte aller Verirrungen. Das Tier ist wirklich כאלדי׳ יודע טוב ורע. Ihm wohnt der Instinkt inne, und dieser Instinkt ist die Gottesstimme, der Gotteswille für es. Was es demnach, dieser in ihm waltenden göttlichen Fürsehung gemäß, tut — und anderes tut es nicht, kann es nicht tun — ist gut, und alles, wovon dieser Instinkt es zurückhält, ist das Böse. Das Tier geht nicht fehl, es hat nur Eine Natur, der es folgen kann, folgen soll. Nicht also der Mensch. Er soll aus freier Wahl und aus PflichtBewusstsein sich für das Gute entschließen und das Böse meiden; er soll auch seiner sinnlichen Natur nicht aus Sinnesreiz, sondern aus Pflichtgefühl gerecht werden. Auch sein sinnlichster Genuss soll freie sittliche Tat, er soll nie und nirgends und in keiner Beziehung Tier sein. Darum trägt er das Sinnliche und das Göttliche in sich; es muß das Gute seiner Sinnlichkeit oft widerstehen, das Böse ihm oft reizend erscheinen, damit er um seines hohen göttlichen Berufes willen, mit der freien Energie seiner göttlichen Natur, trotz seiner Sinnlichkeit und nie aus Sinnlichkeit das Gute übe und das Böse meide. Darum spricht nicht in ihm, sondern zu ihm die Gottesstimme, was gut ist und bös, und diese zu ihm redende Gottesstimme findet Widerspruch an der in ihm laut werdenden Sinnlichkeit, sobald diese Sinnlichkeit selbständig sich ausspricht, unergriffen und ungeleitet von seiner göttlichen Natur. Die dem Menschen eingehauchte Gottesstimme das Gewissen, als dessen Boten wir die Scham erkannt — mahnt nur den Menschen allgemein, gut zu sein und das Böse zu meiden; was aber für den Menschen das Gute sei und das Böse, hat er nur aus Gottes Mund zu vernehmen. Das Tier hat nur seine sinnliche Natur zu entfalten, und sein Verstand steht nur im Dienste dieser Natur. Der Mensch ward nicht in das Paradies der Erde gesetzt, um an den dort dargebotenen Genüssen seine sinnliche Natur zu befriedigen; לעבדה ולשמרה, in den Dienst Gottes und seiner Welt ward er dorthin berufen; dieser Dienst ist seine Aufgabe und nur für diesen Dienst ward ihm auch der Genuß von den Paradiesesfrüchten gestattet. Das Tier mag daher alles nur an seiner individuellen Natur prüfen, es ist nur für sich da. Der Mensch aber ist für Gott und Welt da, und soll auch seine individuelle Natur freudig dieser höheren Bestimmung opfern. Nicht daher aus seiner individuellen Natur heraus, sondern aus den Beziehungen dieser seiner höheren Bestimmung hat er zu erfahren, was gut ist und bös für ihn. Dazu stand ihm der Baum im Schmuck aller sinnlichen Reize, seine ganze individuelle Natur mußte ihm sagen: das ist "gut", und Gottes Wort an ihn hatte ihm den Genuß als "bös" verpönt. Das war ihm das Muster und das Regulativ für alles menschlich Gute und Böse, das war ihm der Baum der Erkenntnis des Guten und Bösen; wie denn ja auch die Weisen in dem auf ihn gerichteten Gottesausspruch die Offenbarung aller allgemeinen Menschenpflichten erkannten. Da tritt die Weisheit der Tierwelt, in ihrem klügsten Repräsentanten, der Schlange, an ihn heran. Dem Tiere, auch dem klügsten, ist es unbegreiflich, wie der Mensch an dem schönsten, reizendsten, besten Genuß unempfindlich vorübergeht. — אף כי אמר אלקים, "und selbst wenn es Gott gesagt hat" dieser Beginn der Rede zeigt uns bereits den Menschen in Unterhaltung mit dem Tiere. Es hatte bereits der Mensch das Gottesverbot als Grund des Nichtgenusses hervorgehoben. "Und wenn es nun Gott gesagt hat?! Müsset ihr darum folgen? Ist nicht auch der Trieb in euch Gottes Stimme? Wenn der Genuß für euch schlecht ist, warum gab er dem Genuß den Reiz und euch den Trieb, hat er damit nicht euch selber deutlich gesagt, daß dieser Genuß und ihr für einander da seid? Ist diese Stimme nicht seine frühere, deutlichere Stimme? Erst schafft Gott die Genüsse und euch mit dem Verlangen nach ihnen, und dann — sollte er euch alles verbieten?"
So sprach die Schlange und so spricht die Tierweisheit, nackt oder im philosophischsten Gewande, noch heute zu uns, wo uns ein ausdrückliches Gottesverbot von einem reizenden Sinnengenuß fern hält, und sie übertreibt noch heute wie damals, übersieht über dem wenigen Verbotenen die Summe des sittlich Gestatteten, und stellt das göttliche Sittengesetz als Feind aller sinnlichen Genüsse dar.
And the serpent was cunning, and it said at first: 'They were both naked,' because it wanted to say after they ate from the Tree of Knowledge, 'They realized that they were naked.' The Scripture reveals that they were not ashamed of their nakedness and did not recognize that it was disgraceful until they ate from that fruit, and their understanding expanded. It is common for a person to engage in actions considered disgraceful by the wise without feeling their disgrace. But after receiving education and broadening his knowledge, the ugliness of his actions becomes clear to him, and he refrains from them
Question 9: If Adam and Eve had not eaten from that fruit, would their Creator have informed them of what was lacking in their knowledge of "good and evil"? The answer: It is necessary to assume that He would have taught them these things in order for their knowledge to be complete, especially since Adam is described as being full of wisdom and perfect beauty. They would have remained blessed in that state because they would have learned directly from the mouth of God. And when it is said to a wise person, "You will be a disciple of a prophet if you refrain from this matter," it means that he is obligated to abstain from that thing. To the extent possible, he should be a disciple of God without making mistakes, without rushing, without suffering from forgetfulness, as Moses experienced because he learned directly from Divine Power. But when he did not want to wait and hurried to attain what was to be acquired through natural means and the process of evolution in relation to God, and he annulled himself from God's teachings and deprived himself of his reward, it is just and appropriate for God to punish him, as well as his tempter. This can be illustrated by the example of a king who told his minister, "Do not eat today until you eat with me at my table," similar to what David said to Mephibosheth. Then a person who knew the king's commandments came and enticed the minister to eat before the appointed time, and the minister ate when he no longer needed the king's meal. According to justice, both of them should be punished. The minister cannot apologize in any way, as the tempter aroused his desire for that food with its beauty, goodness, taste, and benefit, for the king had promised him something better, more valuable, and honorable than that. But these deniers, who lack understanding, cling to superficial imaginations and do not contemplate matters until their end.
There are several possible answers to this: A. The description of serpents being called 'seraphim,' which is also applied to angels, does not necessitate that they have the same names. Rather, all those described with a certain characteristic may be called by different names, as we have explained... 'Beit Arukh' (long house), 'Ish Arukh' (tall man), and as we have said, 'Darham Emitti' (true pearl) and 'Kikar Lehem Emitti' (true loaf of bread), 'Mamar Shalem' (complete statement), 'Yom Shalem' (complete day), and the like. This is a matter that reason excludes. If we say, for example, 'holy and pure Nazirite' and 'holy priest,' it is the same with regard to 'Eil Gadol' (Great God), 'Gibbor' (mighty), 'Nora' (awesome), and similar names. Besides, this matter would require us to attribute jealousy, moments of anger, desire, and a will to deceive to angels when they are sent as messengers to the prophets (which is impossible), as I am about to explain regarding the Satan in the book of Job when I challenge the opinion of those who consider the Satan there to be an angel. Moreover, if we are required to interpret the punishment of the serpent allegorically, then according to this principle, the punishments of Adam and Eve would also be allegorical, and even the tree and the garden would be mere allegories. Thus, the matter would not cease to trouble us until we are compelled to interpret all the events of Genesis figuratively, saying that they are only allegories. This is similar to those who claimed that the Tree of Knowledge is not a literal tree but rather a symbol for forbidden desires or some other concept. And know, may God grant you success, that the reason these individuals divided into these differing opinions is because they did not want to believe that the well-known serpent would speak, let alone receive reward and punishment. For this reward and punishment only applies to those who are commanded and warned. And if that is the case, it would logically follow that even animals should be commanded, warned, and receive reward and punishment, for according to rational reasoning, there is no difference between a serpent, a camel, and a frog in this matter. And if they have commandments, warnings, and reward and punishment, then it is necessary that one of two possibilities exists: either they have intellect or they do not have intellect [and if they do not have intellect, it is impossible for them to have commandments and warnings]. And if they have intellect, then humans have no advantage over them. And this distinction is what led them to be confused in these matters. And this is what we have discerned... And in it, it states: Indeed, it is impossible for the familiar snake to be commanded regarding "do" and "do not," neither from the perspective of reason nor from any other perspective, as I have explained based on what is obligated by reason and as explicitly stated in the scripture that the commandments and recompense are not only for humans, as it is said: "To make known to the sons of men..." and "And to man He said, 'Behold, the fear of the Lord, that is wisdom...'" and "The terrors of death confronted him" and "The sons of men take refuge in the shadow of Your wings." He unified them in knowledge, commandments, reward, and punishment. But this statement implies something that exempts us from all other arguments to be made: God, may He be exalted, created many snakes, just as He created many humans from all other species of animals. And when He wanted to test Adam, He changed the nature of one of the snakes and gave it the form of a human. He imposed upon him commandments of what to do and what not to do, as well as rewards and punishments. The allowance in this case was that if he would rebel, he would be restored to his original state, as it is written to Adam: "For you are dust, and to dust you shall return." Accordingly, I said in the translation of "היה ערום" (Genesis 2:25), "צאר חכימא – he was wise." And the serpent did not become wise, but rather in order for Adam to be tested by him. The action was indeed in accordance with the instruction of creation, as it is written: "Lest the land from which you were taken say, 'It is a wasteland.'" Zion was a desert, as you were a curse and you shall be a blessing. And just as we have "היה" (was) in the sense of continuation, as it is written: "And it remained there until this day." And as it is written: "It is not good for man to be alone," as I have previously explained in the statement. And the word "arum" (naked) has a profound meaning of wisdom, particularly in the Book of Proverbs: "The wisdom of the prudent is to discern his way; the prudence of the discerning is to understand his path. The prudent sees evil and hides himself." And similar to these examples. This is the answer to the first question.
Question 2. How did the serpent change? And the answer: Just as God changes the circumstances in bodies when He performs miracles through them, so that people will believe in Him, such as turning water into blood. Some scholars claim that He removed the water from existence and created blood, and afterwards the blood disappeared and He created water. But if that were the case according to their opinion, the verse would not say, "And all the water that was in the river turned to blood." Rather, we say that He removed from the water all its characteristics, its clear color, pleasant smell, and sweet taste, and left only its moisture. Then He renewed in it the characteristics of blood: a red color, putrid smell, and bitter taste, to the point of complete transformation. And this is the correct opinion, as I am about to prove regarding Aaron's staff that turned into a serpent. They say that God removed the wood and created a living creature, and later He removed the living creature from the world and created the wood. But the expression, "the staff that turned into a serpent," contradicts this opinion, because it implies that the essence of the staff did not disappear. We say that He removed from the staff the characteristics of wood and left its essence intact, and He imposed upon it the characteristics of a living creature in place of the characteristics of an inanimate object, and thus the transformation took place in actuality. Similarly, we say about the serpent here: the Creator removed from it the characteristics of the serpent and transformed them into human characteristics. Therefore, it says here, "He was cunning," just as it says elsewhere, "And they turned into blood," and "And it turned into a serpent." And if someone asks, "Why was it called a serpent after the transformation?" we say that it was called by the name it had from the beginning, just as it says when the staff of Aaron swallowed the staffs of the magicians, "And the staff of Aaron swallowed their staffs," even though the serpent was originally called by its initial name.
And question number 3: Why did He transform it (the serpent)? As we have already said: To test Adam. And if someone says, "Indeed, the transformation was wise for him; Adam stood firm in his test," but since God knew that Adam would not withstand his test and would only be tempted and punished, he and the tempter, what wisdom is there in this? We answer and say: It is like the wisdom in creating the unbeliever and giving him the ability to be an unbeliever - for without giving him the ability, he would not be an unbeliever. And the answer that we, the unique community, give regarding the unbeliever is: The wise one acts according to what his wisdom necessitates, and he guides us towards the greater good. Therefore, he brings us to trials so that we may receive reward if we withstand them. And if among us, someone chooses disbelief, it does not tarnish the wisdom of the Creator. And this answer itself, we respond with regarding the trial of Adam. And one who considers himself a thoughtful person said that God gave the serpent the gift of speech in order to arouse the attention of Adam towards the Tree of Life, so that he would eat from it, for its consumption was not forbidden to them. Therefore, it begins and says: "Although God said, etc.," and in this there is an abandonment of the language of the scripture. And besides this, it does not exempt us from the argument posed against us: Why did God give the serpent the ability to seduce Eve?
The fourth question: Where did the serpent find Eve, since it is stated that no other creatures entered the Garden? The answer is based on the assumption I have already presented, that Adam and Eve were not obligated to always be in the Garden, but were permitted to be there for their elevated state. In the phrase "and to guard it," it was stipulated with them that they should not both leave it at the same time, but one of them should always remain there, either Adam or Eve. According to this, it is possible that Eve left Adam in the Garden and went out, and then the serpent encountered her and spoke to them, as described.
The fifth question: Based on what did Eve say, "Do not touch it," when God did not say this to Adam? The answer is that after God told Adam not to eat from the tree of knowledge, Adam himself added a safeguard and refrained from touching it. This was done so that if any mishap were to occur in relation to touching the tree, it would affect only what Adam had added and not the actual prohibition. This can be likened to a skilled doctor who wants to keep the patient away from eating meat, and also warns them about poultry, so that if they disregard the instruction, they would stumble with poultry and not with actual meat. Based on this principle, our ancient sages instructed us: "Build a fence around the Torah." I will give you a similar analogy: Pure water placed in a vessel can render the food that falls on it impure, but it does not render a person impure. However, we establish a safeguard and decree that it also renders a person impure, so that they do not come to purify the food that has fallen on these waters. Similarly, we do not allow the sale of an item that is as valuable as a rock for less than the value of the rock (to avoid accepting interest payments), so that we do not fall into the trap of usury. In all these cases and similar situations, we rely on what the Torah has prohibited, based on the principles of safeguarding and creating fences. As it is written, "He shall not have too many wives, so that his heart does not turn away," and "He shall not accumulate silver and gold excessively, so that his heart does not become haughty," and so on.
The sixth question: From where did the serpent know that this fruit nurtures understanding and adds knowledge, as it claimed to know God, etc.? The answer is as follows: After God said to Adam, "But of the tree of the knowledge of good and evil, you shall not eat," he explained to Eve that the tree adds knowledge. This information was then passed between them, and eventually reached the ears of the serpent. Now, if one argues that Eve did not know this before, it can be said that it is similar to a person who knows the benefits of theft and adultery but does not pursue them, until someone else comes and entices them.
The seventh question: What is the meaning of "and your eyes shall be opened" and "and their eyes were opened," as stated afterwards? Were Adam and Eve blind before? We answer: It is impossible that Adam was blind, for it is explicitly stated in the scripture that he named all the animals and remembered their names. How could he recognize their names if he couldn't distinguish their bodies? Furthermore, he saw Eve when she was brought before him and said, "This is now bone of my bones," indicating that he recognized her. Moreover, it is evident that when God warned him about the tree of knowledge, He showed him the physical existence of the tree. All the conclusions that arise from all this regarding Adam also apply to Eve. As for the "opening of the eyes" mentioned here, we say that it means Adam became aware of things he did not previously know. Indeed, our language refers to this as "opening." There is no deviation from the plain meaning of the scripture, nor does it involve a method that we oppose. We find this usage in biblical stories where their language is clear and precise, and there is no room for figurative interpretation. For example, it is said about Hagar: "And God opened her eyes, and she saw a well of water," and she was not blind. Regarding the disciple of Elisha, it is said: "And the Lord opened the eyes of the young man," etc., and it is said: "For a bribe blinds the eyes of the wise," referring to the fact that a bribe obscures intellectual vision because they do not pay attention to the points of proof, and so on. There is also an "opening" that follows after the blinding, such as what is said about the army of the King of Aram: "And the Lord opened their eyes," etc. According to what we mentioned before, Adam and Eve knew something after eating the fruit that they did not know before, and this is what is called "opening of the eyes."
And the eighth question: Did Adam and Eve not know good and evil, as God said to them, "You will be like God, knowing good and evil"? If that were true, the deniers of the story would argue at length and say, "Could it be that God withheld the knowledge of good and evil from His servants?" They further claimed, "We see that the serpent protected and benefited them by showing them something from which they gained advantage." They also said, "Punishing someone who seeks to move from distress to prosperity and from darkness to light is strange and objectionable." Moreover, they argued, "Punishing someone who shows something beneficial is even more peculiar." In all these arguments, they are the enemies of God, corrupting and stubborn. I, however, am the first to explain and reveal this matter. I say that the knowledge of good and evil, which according to the Torah was lacking in Adam, is not a complete lack of knowledge of good and evil altogether, but rather the knowledge of a part of them. For in our language, we find that we use the phrase "good and evil" to describe an action among other actions. Similarly, Moses said to the Israelites about their children who had not reached twenty years of age, "Your children who do not know good and evil today." It is known that every nineteen-year-old knows all the good and evil known to adults. They only lack experience due to the fact that anyone below the age of twenty does not go out to battle. Therefore, the knowledge associated with the intricacies of war is called "good and evil." Likewise, Barzillai said to David, "I am eighty years old today. Can I discern between good and evil?" He actually distinguished between all good and evil that others distinguished, and he only lacked certain known pleasures due to his weakness. And Laban and Bethuel said to Abraham's servant, "We cannot speak to you bad or good." This statement does not include all good and evil but rather refers to matters related to Rebekah's journey with him. Similarly, when God blessed Laban, He said, "Beware that you speak not to Jacob either good or bad," but it is not said in a general sense; rather, it refers to a specific aspect, that he should not steal his sons or his possessions and should deal with him honestly. Likewise, when the woman said to David, "As an angel of God, so is my lord the king to discern good and evil," she intended to refer to the good and evil in the complaints of the litigants. There are other types of good and evil as well, but they are not relevant to our discussion here, but rather to the interpretation of the Scripture. The matter of "evil" that God gave to humankind to contend with, as mentioned in the Book of Ecclesiastes, refers to partial good and evil, such as those we mentioned here, which were lacking in Adam and Eve. One of them was the shame of nudity, as it is written, "And their eyes were opened, and they knew." It does not refer to general good and evil.
והנחש, another word for Satan, which itself is a way of describing the evil urge. (Baba Batra 16). The reason why this evil urge is compared to a serpent is that just like a serpent which makes itself as invisible as possible, blending in with its environment, and yet causes more damage than the most prominently visible obstacles, so the evil urge lurks where one does not suspect to find it. It is a common practice to name phenomena according to other well known phenomena, such as calling the king “lion,” to show what is expected of a king, i.e. strength, fearlessness, etc. (compare Jeremiah 4,7 “the lion has come up from his thicket,” a reference to King Nevuchadnezzar) Also in Jeremiah 8,17 Israel’s enemies are referred to as נחשים צפעונים אשר אין להם לחש, “adders which cannot be charmed.” G’d, using a metaphor, calls the evil urge נחש, in our verse. Anything or anybody who leads Israel into sin is termed נחש. The reason why a serpent has been chosen for such a metaphor is that it is a creature whose potential harm is huge, whereas its potential benefit to man is minimal. Moreover, seeing that its visibility is minimal, it is similar to the evil urge who never attacks frontally, and often poses as friend rather than as enemy. Our sages in Pirkey de Rabbi Eliezer chapter 13 already enlarged on this metaphor by describing Samael as riding the serpent, meaning “taking advantage of this power of imagination.” The insidious nature of the evil urge consists of the fact that it conjures up in our imagination something desirable, which because of its desirability we rationalize into considering as harmless, harbouring no physical or spiritual danger for us. Greed, lust, combined with one’s imagination is a powerful tool for leading man into sin. Unless man is able to harness the power of reason against such insidious attempts to trick him into disobedience against G’d by giving in to his desire for gratification of his senses, he will fall victim to the evil urge’s machinations. When our sages (Jerusalem Talmud Berachot 1.8) said עינא ולבא סרסורי דחטאה, “the eyes and the heart are agents of sin,” they referred to the warning against the evil urge we recite twice daily in the last section of the keriyat shema. (Numbers 15,39).
היה ערום מכל חית השדה, for the power of imagination which dangles before our mental eye all sorts of visions designed to stir our desire is more powerful within man than within any other creature This is what the sages meant when they said: (Sukkah 52) “anyone who is of greater stature than his fellow also has to contend with a more powerful evil urge than his fellow.”
ויאמר אל האשה, her relatively weak intellect was too lazy to understand that the images dangled before her eyes were a fatah morgana, illusion. אף כי אמר אלוקים, even though G’d has said not to eat from the tree of knowledge פן תמותון, in order that you do not die, this is not true, you will not die. Once the “serpent,” i.e. her power of imagination had sown the seed of doubt in her mind, so that her intelligence had already been undermined, she said:
Why is this incident inserted here? Re’m asks: How does Rashi know that the coats were made right at Adam and Chavah’s creation, to protect from cold and heat, giving rise to the question: “Why is this incident inserted here?” Perhaps the coats were made only after they sinned by eating from the tree, to cover their shame of being naked! This way, the verses are in proper sequence [and Rashi’s question does not arise]. It seems that Rashi knew it because it is written (v. 20), “The man called his wife’s name Chavah,” and subsequently, (v. 21) “And Hashem Elokim made for Adam and his wife leather coats.” Rashi explains that this verse “And man gave names...,” returns to the earlier narrative. As the naming of Chavah was before the sin, and is connected to “And Hashem made... leather coats,” we can conclude that right at their creation Hashem made them coats [to protect from cold and heat]. Thus, the coats were not made to cover their shame after they sinned. An alternative answer is: [Rashi knew it] because it is written, “Hashem made... leather coats and He clothed them.” Why, because they sinned, would Hashem have to clothe them Himself?! They should clothe themselves, just as they made for themselves loincloths. It should have written, “Hashem made... leather coats for clothing.” Perforce, Hashem made them coats right at their creation to protect from cold and heat. Re’m asks: [If they had coats from the beginning,] why were they “naked” (v. 25)? The answer is: According to the opinion (Bereishis Rabba 20:12) that כתנות עור means fingernail-like garments, smooth [and transparent], which cleaved to their skin, they were as naked. Although it was attached to their skin, their entire body was revealed, including the loins. And even according to the opinion (ibid) that the garments were of rabbit fur, to protect from cold and heat, still they were naked — for Adam was created in Tishrei (according to Rabbi Eliezer), or in Nisan (according to Rabbi Yehoshua), when it is neither cold nor hot; [thus they were not dressed.] They were not embarrassed to be naked since they did not yet eat from the tree. The serpent “saw them unclothed, indulging in marital relations unashamedly, and he coveted her.” We need not ask: If so, why did they take fig leaves to make loincloths? They should have worn the coats! [The answer is:] Indeed they could have. But just then the coats were not available to them and they did not want to stand naked for even a moment. In any case, this point [of when the garments were created] seems to be disputed. For it says in Pesachim 54a: “Ten things were created at twilight on Erev Shabbos... and some say: ‘Also Adam’s garments.’” The second view holds that the garments were created after they sinned, for they sinned in the tenth hour of the day, which is before twilight. But the first view could hold that the garments were created before the sin. (Nachalas Yaakov)
Indulging in marital relations. You might ask: Where does the verse allude to marital relations? The answer is: The verse could just say, “The two of them were naked.” Why does it add, “The man and his wife”? This implies that besides being naked, they acted as man and wife. (Ab’a)
More cunning... Rashi is answering the question: Why does it say, “More... than any”? Because being “More cunning than any” led to becoming “More cursed than any.”
Did He perhaps tell. [Rashi explained אף as “perhaps”] because it cannot mean “even more so,” coming as it does at the beginning of the serpent’s statement.
And, although he saw them... The Torah does not recount [that he saw them eat], but it must be so: otherwise, what did they eat? (Re’m) But this is no proof — perhaps they ate herbs and legumes! Rather, Rashi knows [that he saw them eat] because the serpent said, “You should not eat from all the trees of the Garden?” If he saw that they were eating only herbs and legumes, he should have said simply, “You should not eat from the trees of the Garden?” Since he said “all the trees,” he must have seen them eating other fruits. But he saw them eating sporadically: they would eat figs but not grapes, and then eat from another nearby tree. Since he saw them eating some fruits and leaving others, there was room for his question: Are you doing this out of choice, because the other fruits are not as good, or is it because Hashem commanded you not to eat from all the trees of the Garden — and therefore you eat only some of them?
The serpent was more cunning than any beast of the field that the Lord God had made. The serpent was clever; it possessed intelligence. Although the word “cunning” [ arum ] usually has negative connotations in modern Hebrew, in the Bible it is a neutral term. Furthermore, this primeval serpent was not the same as the diminished snake we know today, but a wholly intelligent creature. He said to the woman: Did God actually say: You shall not eat of any tree of the garden? Perhaps the serpent chose to address the woman because God did not speak directly to her but to the man, reasoning that since she had heard of the prohibition only through an intermediary, it would be easier to incite and deceive her. Although when God forbade man from partaking of the tree of the knowledge of good and evil the woman was still a part of him, one must conclude that only the male side heard the command directly from God.
And if the yetzer hara sees that in these ways he cannot prevail over the man, he deceives him in reverse, being so stringent with him in the area of lashon hara until he sees everything as entering into the category of lashon hara, to the extent that he sees it as impossible to live life thus constrained unless he separates entirely from the affairs of the world — as per the device of the [primal] subtle serpent, who said [to Eve] (Genesis 3:1): "Did G–d really say do not eat from all the trees of the garden"? [(when, in reality, he had interdicted only the Tree of Knowledge)]
(1+2) The survivors of the deluge and their descendants were chastened by the occurrence of the deluge, and it was impressed upon them for many generations that corruption in man does not go unpunished. Also, henceforth, man would no longer have a common origin, but would be descended from one of the three sons of Noach, thus making complete unanimity of purpose and lifestyle among the various tribes almost impossible. (3) When G-d refers to having smelled the fragrance of Noach's sacrifice, this very improvement in man's potential is what He means. Complete agreement amongst all of mankind to act against their Creator has become genetically and environmentally almost impossible. This in turn guarantees that there will never again be a need for a deluge, i.e. simultaneous destruction of the species. (2) The reason given "that the heart of man is evil, stems from its youthfulness" (Genesis 8,21) means that the nature of man prior to the deluge was different, could all be traced to a single cause, his common ancestor. This cause had been changed dramatically. From now on, only his personal immaturity could account for man's wickedness, but he would not be weighed down by the collective wickedness of earlier generations and its hereditary impact. In other words, the burden of "the original sin" had now been removed from the post Noachide generations. Inasmuch as the creation of man as a species was not really complete until this change had occurred, we understand that G-d felt "sad" before the deluge that He had to proceed in this manner to bring about the transformation of man. (7) It is not appropriate for the Creator to "voice" that sentiment to someone else, therefore He is described as having said it "in His heart." Moreover, since G-d had referred to the inner thoughts of man, i.e. "the images produced in the heart of man," His response also would not be revealed openly. The principle of midah keneged midah, measure for measure, is at work here. Creator and creature each do their own separate planning. In order that the promise not to destroy mankind (earth) again, would not be misinterpreted to mean that there would no longer be a destruction of man, the Torah continues by saying that the seasons, planetary orbits, etc. would continue to function regularly, i.e. the laws of nature would not be suspended as such, but local destructions such as the destruction of the wicked society of Sodom etc. will continue to be possible. G-d proceeds to tell Noach and his sons the positive aspects of the new world order, implying that the deluge had been worthwhile, in view of this new development. (Chapter 9,9-17) The fact G-d addressed all of them, supports our view that each one of them represented the source of the future of mankind. He includes in the covenant the animals to make it clear that they too will not again be subject to mass destruction as had been experienced during the deluge. (4+5) G-d re-interprets the meaning of the midat hadin, the attribute of justice, to mean that collective punishment from now on is applicable only when the wicked have acted collectively rather than individually, separately. Since such conduct from now on is practically impossible due to the diversity of man's ancestry, He can reassure man by a visible sign of this state of affairs. The reference "I have given My bow in the cloud," indicates that the rainbow is not a new phenomenon. The fact that it refracts light into different colors, is parallel to the fact that from now on man, though descended from Noach, refracts into different types through the simultaneous experiences of Noach's three sons during the deluge. Each one of them will bequeathe a slightly different outlook to his respective offspring. To explain the significance of the rainbow, we must appreciate three facts.
Having harsh words described as burning serpents captures and merges two distinct images: the wild, uncontrollable nature of fire and the sharp, venomous nature of serpents. The snake of Eden was linked with speech and language because of what he said to Eve in Genesis 3:1: “Now the serpent was the shrewdest of all the wild beasts that the Lord God had made. He said to the woman, ‘Did God really say you shall not eat of the tree of the garden?’” In fact, the first words uttered by Eve in the biblical text were those she said in response to the serpent’s question. The serpent teased her and raised doubts in her mind about God’s authority over her. As George Bernard Shaw writes in his play, Back to Methuselah: “Well, as the serpent used to say, why not?” (George Bernard Shaw, Back to Methuselah (Lawrence, KS: Digireads.com, 2011), 16.) His was the voice of devil-may-care impulse.
Come and behold, since Esau followed on the serpent, Jacob dealt with him slyly, as the serpent was cunning and had crooked ways. As it is written, "the serpent was craftier" (Gen. 3:1), which means that he was cunning (and sly). What Jacob did with Esau was serpent-like. This was as it ought to have been; by making Esau go after that serpent, so that he would be separated from Jacob, and thus share nothing with him in this world or in the World to Come. Thus we learn, "he who comes to kill you, hasten to kill him first." It is written, "in the womb he took his brother" (Hoshea 12:4), which means that he lowered him down by the heel. This is the meaning of, "and his hand took hold of Esau's heel" (Gen. 25:26), for he put his hands on the heel to subjugate him.
This evil monger (is the evil inclination). As written, "The serpent was craftier" (Beresheet 3:2). He, too, hurries to dwell in man before his colleague comes to dwell in him. And because he arrived early to plead his case, when, his colleague, who is the Good Inclination, comes later, it is difficult for man to unite with it! And he cannot raise his head, as if he carried on his shoulders all the burdens of the world. All this is because the Evil One came first. Of this, Solomon said, "The Poor man's wisdom is despised and his words are not heard" (Kohelet 9:16), because the other one arrived earlier.
“They were both naked, the man and his wife, and they were not ashamed” (Genesis 2:25). “They were both naked” – Rabbi Eliezer said: There are three cases where people did not spend six hours in peace and tranquility, and they are: Adam, Israel, and Sisera. Adam, as it is stated: “and they were not ashamed [velo yitboshashu]” – not even six [shesh] hours passed with him being in peace and tranquility. (He sinned and was driven from the Garden before he had lived six hours.) Israel, as it is stated: “The people saw that Moses tarried [boshesh]” (Exodus 32:1) – six [shesh] hours had passed, (Of the fortieth day after Moses’ ascent, the day on which he had told them he would return.) and Moses had not come. Sisera, as it is stated: “Why does his chariot tarry [boshesh] to arrive” (Judges 5:28) – every day he was accustomed to come home during the third hour or fourth hour [of the day], but now the sixth [shesh] hour had passed and he had not come. That is the meaning of “velo yitboshashu.” “The serpent was more cunning than any beast of the field that the Lord God had made. He said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – the verse [after this one] should have said only: “The Lord God made for Adam and for his wife [garments]… (Genesis 3:21)” (That would seem to be what should be written after we are told that they were naked.) Rabbi Yehoshua ben Korḥa said: It is to inform you what misdeed prompted that evil one [the serpent] to assail them. It is because it saw them engaging in the way of nature (Intercourse.) [in the open], and it lusted for her. Rabbi Yaakov of Kefar Ḥanin said: It was in order not to conclude the section with the passage of the serpent. (That is why the verse about God clothing Adam and Eve was placed at the end of the passage and not here.)
“The serpent was more cunning than any beast of the field that the Lord God had made. It said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – it is written: “For with great wisdom is great anger, and he who increases knowledge increases pain” (Ecclesiastes 1:18). By increasing wisdom a person increases anger against himself; by increasing knowledge he brings pain upon himself. Solomon said: Because I increased wisdom for myself I increased anger against myself, and because I increased my knowledge I brought pain upon myself. (It is because Solomon was so wise that he became overconfident and transgressed (see Bamidbar Rabba 10:4).) Have you ever heard anyone say: ‘This donkey is afflicted by a cold?’ [Or:] ‘So many inflammations afflict him.’ [Of course not.] Where is suffering found? It is among human beings. (Who have intelligence.) Rav said: A Torah scholar does not require forewarning. (In order to incur liability for sinning. Most people are not punished unless they have been forewarned that they are committing a forbidden act, but the Torah scholar already knows that what he is doing is forbidden.) Rabbi Yoḥanan said: It is like fine linen garments that come from Beit She’an; if they get a bit dirty they are ruined [and it is a great loss]. But the linen garments of Arbel, what is their quality, and what is their value? (Being of lower quality, they are not ruined by a little stain, and in any event even if they do get ruined, they do not cost much.) Rabbi Yishmael taught: In accordance with the camel, so is its burden. (The stronger the camel, the more weight is placed on it. This is a metaphor for what was said before: The higher one’s status is, the greater one’s liability.) This is the ordinary way of the world : If two people enter a restaurant, and one says: ‘Bring me a piece of roast meat, white bread, and fine wine,’ and the other says: ‘Give me bread and beets.’ This one ]the first man] eats and suffers, (From eating too much rich food.) and that one [the second man] eats and does not suffer. The food is too much for this one, but it is not too much for that one. It is taught in the name of Rabbi Meir: The downfall of the serpent was in accordance with its greatness – The more cunning, the more cursed. Rabbi Hoshaya Rabba said: It [the serpent] (Before it was punished and reduced to its current form.) stood erect like a reed, and it had legs. Rabbi Yirmeya ben Elazar said: It was a heretic. (It said blasphemous things about God (Genesis 3:4–5).) Rabbi Shimon ben Elazar said: It was like a camel. The world lost a great benefit, as were it not so [that the serpent was punished], man would have been able to send merchandise with it and it would have been able to come and go [by itself]. (Due to its superior intelligence.)
“It said to the woman: Did [af] God actually say…” – Rabbi Ḥanina ben Sansan said: There are four people who began a statement with af and perished by [divine] wrath [af], and they are: The serpent, the baker [in prison with Joseph], the congregation of Koraḥ, and Haman. The serpent – “It said to the woman: Did [af] God actually say…” The baker – “I, too [af], in my dream…” (Genesis 40:16). The congregation of Koraḥ – “Moreover, [af] not to a land…” (Numbers 16:14). Haman – “Moreover, [af] Esther did not bring…” (Esther 5:12).
“Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is stated, he completed his years to a multiple of seven. (Tamim also means “complete,” and numbers that are multiples of seven are considered “complete.” Noah lived for three hundred and fifty years after the Flood. Abraham (also called tamim, in Genesis 17:1) lived for seventy-seven years after that reference.) “Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was righteous from beginning to end. They raised an objection against him: But is it not written: “Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from beginning to end? (Was he not an idolater in his youth?) He said to them: This, too, is not a contradiction, as Rabbi Levi said in the name of Reish Lakish: At the age of three years, Abraham recognized his Creator. (So he was indeed righteous from beginning (early childhood) to end.) Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham recognized his Creator. How, then, do I explain “haya”? It means that he was destined to guide the entire world to repent. (Rabbi Yoḥanan disagrees with the interpretation of haya given above, and explains that it indicates that a person had a particular destiny from birth.) [Similarly,] “Behold, man [Adam] has become [haya]” (Genesis 3:22) – he was destined for death. “The serpent was [haya]” (Genesis 3:1) – he was destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was [haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for a miracle. “Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer. “Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption. Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard haya is stated saw [the emergence of] a new world. Rabbi Shmuel said: They are five: Noah – yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water. Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This [change] is bewildering! However, it indicates that he saw [the emergence of] a new world. Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates that he saw a new world. Job – yesterday, “He spills my bile onto the ground” (Job 16:13), and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and now he is hanging his hangers! However, it indicates that he saw a new world. The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis 6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed and sustained Israel for forty years in the wilderness. Job – “I ate my bread alone, and an orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question. Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself. Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity. (Mishna Makhshirin 6:7.)
“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1). (This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. ) Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent. (The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar). ) Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25). (Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you]. (They do not provide all the details.) Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21). (Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them? ) Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent. (The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent. ) Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh? (The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar. ) Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one. (Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited.) Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)? (Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? ) Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit. (At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu). ) The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]: (This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ) ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’ (Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef). Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). ) The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all? (I can punish each of you separately, or I can punish even just one of you for the entire episode. ) When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs. (God is punishing us for the sin in its entirety, to the last drop. ) The Rabbis say: (The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. ) [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.
“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.
“Haman said: ‘Indeed, Queen Esther gave a feast and besides the king she did not bring anyone but me. And tomorrow too I am invited by her along with the king” (Esther 5:12). “Haman said: Indeed [af], Queen Esther…did not bring anyone.” Four began with af and were eliminated with af, (One of the meanings of the word af is anger. The midrash is saying that these four individuals or groups, who used the word af, were eliminated by divine anger due to their sins.) and they are: The snake, the baker, the congregation of Koraḥ, and Haman. The snake, as it is written: “Did God actually [af] say” (Genesis 3:1); the baker, as it is written: “I, too [af], in my dream” (Genesis 40:16); the congregation of Koraḥ, as it is written: “Yet [af] [you did not take us] to a land flowing with milk and honey” (Numbers 16:14); Haman, as it is written: “Indeed [af], Queen Esther did not bring anyone.”
“For with much wisdom is much vexation; and one who increases knowledge increases pain” (Ecclesiastes 1:18). “For with much wisdom is much vexation” – as long as a person amasses wisdom he amasses vexation, and as long as he amasses knowledge he increases suffering. Solomon said: ‘Because I amassed wisdom I amassed vexation, and because I amassed knowledge I amassed suffering.’ Rav said: A Torah scholar does not require forewarning. (An example of suffering is that, as opposed to others who are not punished without forewarning, Torah scholars are punished without forewarning.) Rabbi Shmuel bar Naḥman said: Like fine linen garments that come from Beit She’an; if one of them was blackened, how much money is it worth? Coarse linen garments from Arbel; if one of them is blackened, what are they and what is their value? (Since they were cheap to begin with, the loss incurred is negligible.) To what is this matter analogous? It is analogous to two [people] who entered a shop; one ate coarse bread and legumes, and one ate fine bread and choice meat and drank aged wine and types of dessert wine, and he emerged ill. This one ate light foods and he was harmed, and that one ate coarse foods and was not harmed. Likewise, have you ever seen a donkey shuddering or a camel shuddering? Rather, where is suffering found? It is in people. Rabbi Yishmael taught: The load corresponds to the camel. (So too, a person’s suffering corresponds to his wisdom and knowledge.) Rabbi Meir taught: Because the snake’s wisdom was superior, its punishment corresponded to its wisdom, as it is stated: “The snake was more cunning than all beasts of the field” (Genesis 3:1); therefore, he was “more accursed than all animals and all beasts of the field” (Genesis 3:14). Some amassed wisdom for their benefit, and some amassed wisdom to their detriment; those who amassed for their benefit were Moses and Solomon, and those who amassed to their detriment were Do’eg and Aḥitofel. Some increased their might for their benefit, and some increased their might to their detriment; those who increased for their benefit were David and Judah, and those who increased to their detriment were Samson and Goliath. Some amassed wealth for their benefit, and some amassed wealth to their detriment; those who amassed for their benefit were David and Solomon, and those who amassed to their detriment were Koraḥ and Haman. Some amassed children for their benefit, and some amassed children to their detriment; those amassed for their benefit were the sons of Jacob and David, [and those] to their detriment, the sons of Ahab and Eli, as it is stated: “The sons of Eli were wicked men…” (I Samuel 2:12). [Similarly,] the sons of Ahab did not accept the yoke of Heaven upon themselves, “they did not know the Lord” (I Samuel 2:12), as they said there is no kingdom of Heaven.
The first example (lines 19–22) is taken from Genesis. (To follow the discussion, please read Genesis 2:21 to Genesis 3:21.) Genesis 2:25 states: “And the two of them were naked, Adam and his wife, and they were not ashamed.” The redactors of Genesis Rabba contend that the event which follows this description is God’s clothing of Adam and his wife (Genesis 3:21), and that only after this clothing does the serpent approach Hava (Genesis 3:1). They maintain, therefore, that the record of the events as they appear in Genesis 2 and 3 does not correspond with the sequence of the events as they occurred: Genesis 3:1–20 (the sin and punishment of Adam and Hava) in fact follows Genesis 3:21 (the clothing of Adam and Hava) rather than preceding it. (Rashi follows this opinion. Others assume that the events in this narrative are not recorded out of order, and that the clothing of Adam and Hava takes place only after they have sinned and been punished. See, for example, Sforno and Radak. Although a strong case can be made for the latter opinion, it does not invalidate the midrashic approach taken here, since the midrash makes its assumptions about the ordering of the text explicit and works from those assumptions.)
(21) “And the serpent was more crafty…” (Genesis 3:1). (The full quote is, “And the serpent was more crafty than all the beasts of the field that God, the Lord, had made; and he said to the woman, ‘Did the Lord say, “Don’t eat from any of the trees of the garden?”’”)
"And the snake." He thought at that moment and said, I will go and I will kill Adam, and I will marry Eve, and I will be king over all the living creatures and I will walk around with an erect stature and eat of all the dainties of the world. The Holy One said to him, Because you said, I will go and I will kill Adam and I will marry Eve, therefore, "I will place enmity between you and the woman."(Genesis 3:15) You said, I will be king over all the living creatures, therefore, "more cursed shall you be than all beasts." (Genesis 3:14) You said, I will walk around with an erect stature, therefore, "on your belly you shall crawl." (Genesis 3:14) You said, I shall eat of the dainties of the world, therefore, "and dirt shall you eat all the days of your life." (Genesis 3:14)
(Lev. 25:14:) AND WHEN YOU MAKE A SALE TO YOUR NEIGHBOR, [OR BUY FROM YOUR NEIGHBOR'S HAND,] LET NONE OF YOU DECEIVE HIS FELLOW. Thus you shall not deceive one another, for I also have sold. When? When Abraham observed the commandments of the Holy One. Before the Torah was given, our father Abraham kept it [and observed all the commandments that are in the Torah. R. Samuel bar Nahman said in the name of R. Alexandra: Abraham even observed the eruvim of cooked foods. (See above, Tanh. (Buber), Gen. 3:1, and the notes there.) Thus it is stated (in Gen. 26:5): BECAUSE ('QB 'ShR) ABRAHAM HEEDED MY VOICE AND KEPT MY CHARGE: < MY COMMANDMENTS, MY STATUTES, AND MY TORAHS >. What is the meaning of 'QB? (Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a.) R. Simeon ben Laqish said: At the age of three years Abraham recognized the Holy One. (So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3).) 'QB is a number. ' (i.e., 'ayin) is seventy, Q (i.e., Qof) is one hundred, < and > B (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five < years >. Deduct from them. < The result is > three, when he was little. Ergo: At the age of three years Abraham recognized the Holy One.] When the Holy One saw how Abraham loved the commandments, he began buying heavenly and earthly < places > for him, as stated (in Gen. 14:19): BLESSED BE ABRAM OF GOD MOST HIGH, [BUYER (Qoneh. A more traditional rendering of this word here would be MAKER.) OF HEAVEN AND EARTH. So also it says (Gen. 13:15): FOR ALL THE LAND WHICH YOU SEE, TO YOU I WILL GIVE IT.] The Holy One said: All the world is wholly mine; and I bought it for Abraham, because he has observed my commandments. But you [through your sins] have cause me to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8): WHY ARE YOU LIKE A FOREIGNER IN THE LAND? When you sinned before me, I sold you, as stated (in Ps. 44:13 [12]): YOU SHALL SELL YOUR PEOPLE FOR NO MONEY…. For that reason, if someone has to sell a house, a field, or < some > article, you shall not deceive one another. It is therefore written (in Lev. 25:14): LET NONE OF YOU DECEIVE HIS FELLOW. (Ibid., vs. 17) AND LET NO ONE DECEIVE HIS NEIGHBOR.
(Gen. 12:1:) NOW THE LORD SAID UNTO ABRAM: GO…. {Let our masters teach} [Let our master instruct us]: What does it mean for one to take upon himself the Kingdom of Heaven (i.e., recite the Shema' while he is walking? (yBer. 2:1 (4a); cf. Ber. 13b; Tanh., Gen. 3:1.) Rav Idi and Rav Huna in the name of R. Jose bar Judah said in the name of R. Samuel: (Since R. Jose bar Judah flourished somewhat earlier than R. Samuel, the text here presents a chronological problem. Variant readings to this text represent attempts at a solution.) It is forbidden for a person to take upon oneself the yoke of the Kingdom of Heaven while he is walking. Rather let him stand < still > upon his feet and give the recitation of the Shema'. Then, when he arrives at "Blessed be the name of his glorious majesty forever and ever," let him immediately begin to walk < while > reciting the We'ahavta (= Deut. 6:5) with no fear (of sinning). You find that whoever is meticulous about the commandments receives much reward. Now Abraham was meticulous about the commandments. (On Abraham keeping the Mosaic Law, see Syriac Baruch 57:1-2; cf. Jubilees 23:10; Damascus Document (CD) 3:2; Qid. 4:14; Yoma 28b; Ned. 32a (bar.); Gen. R. 49:2; 95:3; also below, 3:14.) R. Aha said in the name of R. Alexandri and R. Samuel bar Nahmani in the name of R. Jonathan: They even kept eruvim of cooked foods in Abraham's house, (Yoma 28b; Gen. R. 49:2; 64:4; M. Pss. 1:13.) as stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE [AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS]. But is there not a single Torah? < The plural usage here > simply < indicates > that he was meticulous with all commandments which are in < oral and written > Torah. (See below, 3:14; 11:12.) The Holy One said: You are meticulous with my commandments; so should you dwell with those who serve idols? Go out from among them. {Thus it is stated} [Where is it shown? Where they read on the matter] (in Gen. 12:1): NOW THE LORD SAID UNTO ABRAM: GO.
(Exod. 2:21:) THEN MOSES CONSENTED TO DWELL WITH THE MAN. R. Judah asks: What is the meaning of THEN CONSENTED (wayyo'el)? That he swore to him. (Tanh., Exod. 1:12; Exod. R. 1:33.) what is stated (in I Sam. 14:24): FOR SAUL MADE THE PEOPLE SWEAR (wayyo'el). He agreed to live with him. Thus CONSENTED (wayyo'el, rt.: Y'L) is actually a word of lodging, what is stated (in Jud. 19:6): SO NOW PLEASE CONSENT (rt.: Y'L) TO STAY THE NIGHT. (Exod. 2:21, cont.:) AND HE GAVE MOSES HIS DAUGHTER ZIPPORAH. When he took his daughter, he appointed him to tend his flock, as stated (in Exod. 3:1): NOW MOSES WAS TENDING (rt.: R'H) . What is the meaning of HE WAS TENDING ? R. Johanan said: In the case of everyone about whom it is stated: HE WAS, what HE WAS at his beginning, HE WAS at his end. (Gen. R. 30:8; Esth. R. 6:3; cf. Tanh., Exod. 1:13; Exod. R. 2:4.) He was worthy at his beginning and worthy at his end. The Rabbis say: Everyone (The translation reads KL for KY in agreement with Tanh., Exod. 1:13. In this literature KY is rarely used without the prefix W apart from biblical quotations. See M. H. Segal, A Grammar of Mishnaic Hebrew (Oxford: Clarendon, 1956), section 302, n. 1.) about whom it is stated: HE WAS nourished and sustained. They said to him: But look (at Gen. 3:1): NOW THE SERPENT WAS THE MORE SUBTLE. He said to them: He also was being prepared (by the word WAS) for divine punishment (in Gen. 3:14–15). They said to him: But here it is written (in Gen. 4:2): CAIN WAS A TILLER OF THE GROUND. He said to them: He also was being prepared for exile. They said to him: And here it is written (in Jer. 38:28): AND IT WAS WHEN JERUSALEM WAS CAPTURED. He said to them: It was a good omen (Gk.: semeion.) for it; because, if Jerusalem had not been captured, Israel (The text here reads “the enemies of Israel,” but this expression is here a euphemism for Israel, as in Suk. 29a. So Jastrow, s.v., sone.) would have been consumed. R. Levi has said: Everyone about whom it is stated: HE WAS, has seen a new age. (According to Gen. R. 30:8, there were five such people: Noah, Joseph, Moses, Job, and Mordecai.) Ergo (in Exod. 3:1): NOW MOSES WAS TENDING .
(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite. (See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4.) When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria. (The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957).) [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal (Gk.: basis.) below.” (See Lev. R. 25:8.) R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below. (The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it.) What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’ (T’Arakh. 5:9; below, 9:8.) [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer (Qoneh. A more traditional rendering of this word here would be MAKER.) of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.” (See Tanh. (Buber), Gen. 3:1, and the notes there.) Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb? (Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a.) R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.” (So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3).) How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”
Now Moses was keeping the flock (Exod. 3:1). R. Levi stated: Everyone about whom it is written was, his beginning and his end were proper. R. Johanan said: Everyone about whom it says was, fed and sustained others. Others contended that it is written: Now the serpent was subtle (Gen. 3:1). And he answered: Because he was subtle, he was predestined to punishment. It is also written that Cain was a tiller of the ground (ibid. 4:2), they said. To which he replied: Therefore he was predestined for exile. Then they argued that it is written: So Jeremiah abode in the court of the guard until the day Jerusalem was taken (Jer. 38:28). And He answered: That too is an excellent example, for if Jerusalem had not been taken, the “enemies of Israel” (euphemism for Israel) would have been destroyed. Moreover, Israel (thus) experienced full punishment for her sins. The punishment of thine iniquity is accomplished, O daughter of Zion (Lam. 4:22). Our sages of blessed memory maintained that everyone concerning whom it is written was would experience a new world. Therefore it is written: And Moses was keeping the flock.
The Holy One, blessed be He, introduced death through the serpent, which had been predestined for that purpose, as it is said: Now the serpent was more subtle (ibid. 3:1). It was foreseen by the Holy One, blessed be He, that Adam would eat the apple and would die because of its subtlety, as it is written: For in the day that thou eatest thereof, thou shalt die (ibid., v. 3). The Holy One, blessed be He, said to her (Eve): This is no mere parable. He was already destined for that end, as it is written: Behold, the man is become as one of us, to know good and evil (ibid., v. 22). In the future, a flood will descend upon the world, but Noah and his sons will escape, as it is written: Noah was a just man in his generation, etc. (ibid. 6:9). He foresaw that a righteous man would arise, and that the world would be preserved through him, and that after him Abraham would come, as it is written: Abraham was one (Ezek. 33:24).
After that the animals will also be healed, as it is said: The wolf and the lamb shall feed together … and dust shall be the serpent’s food (ibid. 65:25). But the serpent shall not be healed. And why not? Because it was responsible for mankind being brought down to the dust. (He caused death to come to mankind by enticing Adam and Eve to eat the forbidden fruit (Gen. 3:1–6).)
Sammael was the great prince in heaven; the Chajjôth had four wings and the Seraphim had six wings, and Sammael had twelve wings. What did Sammael do? He took his band and descended and saw all the creatures which the Holy One, blessed be He, had created in His world and he found among them none so skilled to do evil as the serpent, as it is said, "Now the serpent was more subtil than any beast of the field" (Gen. 3:1). Its appearance was something like that of the camel, and he mounted and rode upon it. The Torah began to cry aloud, saying, Why, O Sammael! now that the world is created, is it the time to rebel against the Omnipresent? Is it like a time when thou shouldst lift up thyself on high? The Lord of the world "will laugh at the horse and its rider" (Job 39:18).
Another interpretation: “Moses was [haya].” Everyone in whose regard haya is written, was fated for this [for what follows]: “Behold, the man has become [haya] [like one of us, knowing good and bad, what if he should extend his hand and take also from the tree of life and eat, and live forever?]” (Genesis 3:22); death was fated to come to the world, as it is stated: “With darkness upon the surface of the deep” (Genesis 1:2) – that is death, which darkens the faces of the people. “The serpent was [haya] … cunning” (Genesis 3:1); he was fated for punishment. Regarding Noah it is written: “…was [haya] faultless” (Genesis 6:9); he was fated for salvation. Regarding Joseph it is written: “Joseph was [haya]” (Exodus 1:5); he was fated to [provide] sustenance. Regarding Mordekhai it is written: “There was [haya] a Jewish man” (Esther 2:5); he was fated to [bring] deliverance; and Moses, to [bring] salvation. From their original creation they were fated for this. “And he led the flock into the wilderness [midbar].” Rabbi Yehoshua said: Why did he seek the wilderness? It is because he saw that Israel would come up from the wilderness, as it is stated: “Who is this coming up from the wilderness” (Song of Songs 3:6). For it was from the wilderness that they had the manna, the quail, the well, the Tabernacle, the Divine Presence, priesthood, kingship, and the clouds of glory. Alternatively, the Holy One blessed be He said to Moses: ‘You are destined to take Israel up from Egypt due to the merit of he with whom I spoke [dibbarti] between the pieces, that is Abraham.’ And midbar means nothing but speech [dibbur], as it is stated: “Your mouth [umidbarekh] is lovely” (Song of Songs 4:3). Rabbi Levi said: The Holy One blessed be He said to Moses: ‘This is a sign for you, you will leave them in the wilderness, and from the wilderness you are destined to restore them in the future, as it is stated: “Therefore, I will allure her and I will lead her into the wilderness” (Hosea 2:16). Alternatively, why did he seek the wilderness? It is because he saw that he was destined to destroy the cities of the nations of the world, as it is written; “The end of the nations will be a wilderness, a dry land, and a desert” (Jeremiah 50:12). Another interpretation: “And he led the flock into the wilderness” – He informed him that Israel, which is called a flock, will die in the wilderness. Likewise, when Moses entreated [God for] Israel’s needs, (The exchange between Moses and God that follows is based on Song of Songs 1:7–8: “Tell me, You whom my soul loves, where do You shepherd, where do You rest them at noon? For why should I be like one who veils herself by the flocks of Your companions? If you do not know, the fairest among women, go you out after the sheep and shepherd your kids, by the tents of the shepherds.”) he said to him: ‘O Holy One blessed be He, “tell me, He whom my soul loves…” (Song of Songs 1:7) – how many birth mothers are among them, how many pregnant women, how many wet nurses have you provided for the babies, how many delicacies have you prepared for the pregnant women?’ The Holy One blessed be He responded to him: “If you do not know” (Song of Songs 1:8); if you do not know, ultimately you will know. “Go out in the footsteps of the flock”; in other words, you will herd the sheep and the lambs , but you will only herd the offspring, “by the tents of the shepherds;” in the land of Siḥon, . (Moses will only lead the second generation in the conquest of the lands on the eastern side of the Jordan, he but will not lead them into the Land. ) “…he arrived at the mountain of God, to Ḥorev.” It has five names: “The mountain of God, Mount Bashan, Mount Gavnunim” (Psalms 68:16), Mount Ḥorev, Mount Sinai. The mountain of God – because it was there that Israel accepted the Holy One blessed be He as their God. Mount Bashan – as everything that a person eats with his teeth [beshinav] is thanks to the Torah that was given on the mountain. Likewise it says: “If you follow My statutes…I will provide your rains in their seasons” (Leviticus 26:3–4). (Agricultural prosperity will depend upon keeping the Torah.) Mount Gavnunim – it is as pure as cheese [gevina], (Cheese is pure in that it can be made only from the milk of kosher animals. Mount Sinai was pure, as there was never idol worship there.) and they were pure without blemish. (The midrash is alluding to a tradition that all of the physical blemishes of Israel were healed when they received the Torah at Mount Sinai.) Mount Ḥorev – from it, the Sanhedrin received license to execute with the sword [ḥerev]. Rabbi Shmuel bar Naḥman said: It was from there that idolaters received their death sentence, as it is stated: “The nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed. Mount Sinai – from which hatred [sina] for idolaters descended. (This is because they refused to accept the Torah.)
Furthermore, we know and understand that the Creator did not create the world for the sake of the wicked or those who anger Him, for reason cannot lead us to such a conclusion, but He created it for the sake of the pious, who acknowledge His divinity and serve Him properly. His intent was only to create the pious, but the wicked were created by virtue of the nature of creation. Just as a piece of fruit has a peel (This metaphor seems to be Kabbalistic, especially the use of "peel" for "evil.") (This is a possible allusion to a favorite theme in Jewish Mysticism. "Evil is the Kelipah, the ‘bark’ of the cosmic tree or ‘The shell of the nut’ ". Gershom G. Scholem, Major Trends in Jewish Mysticism (New York: Schocken, 1946), p. 239.) and that which is choice is what is within the peel, so the pious are the fruit of the creation of the world and the wicked are the peel . Just as we see that the intent of the sower of the seed is to cause wheat alone to grow, but that the strength of the sprout brings forth evil weeds with the wheat (See Isaiah 5:2.) and that with the rose come all sorts of thorns, thus it is the intent of the Creator to create the pious, but by the virtue of the nature of creation, the wicked are brought forth with the pious. There is nothing that is created that cannot be divided into three parts: the choice or the purest part, which is like the finest flour; the inferior part, which consists of offal and worthless parts, such as straw or rubbish, and there is the part in between (This refers to some kind of intermediary state between excellence and worthlessness.) . Thus you find among human beings one part which is choice and pure, and these are the pious ones; they are like the fine flour or the choicest fruit. And then there is the less worthy and the rejected, and they are the wicked that are like the rubbish or straw. Therefore, we can say that the world was not created for the sake of the wicked, but for the sake of the pious. Just as in the case of a tree, its master did not plant it and labor for the sake of the peel, but for the sake of the choicest fruit that it will yield. (This paragraph sounds Kabbalistic, not only in the imagery but also in the idea that evil is a necessary part in the creation of the world. Theodore Friedman in his review of Ephraim E. Urbach’s The Sages—Their Concepts and Beliefs (Hebrew) Jerusalem, Magnes: 1969, in Judaism Vol. 21:4, p. 499 deals with the famous controversy between the Schools of Shammai and Hillel, whether or not it would have been better for man never to have been born (Eruvin 13b). Urbach said that the question that exercised the two Schools was whether or not it would have been better for [the wicked] never to have been born. Friedman feels "unconvinced" that such is the plain meaning of the text. It is interesting to observe that the text which Urbach uses (p. 226) taken from the Ethics of the Fathers VI: 11 "Whatsoever the Holy One, blessed be He, created in His world, He created it only for His glory", as it is written, Everything that is called by my name and that I have created, I have formed it, yea, I have made it (Isaiah 43:7) contains the very same verse which was cited by our author in the beginning of this chapter. See p. 10, lines 21-22.)
It is quite clear that the tree of knowledge responded to G–d's original command to earth, that its trunk was as edible as its fruit. This was because this tree had been planted by G–d Himself, was not the product of the general instruction to Earth on the third day of creation (Genesis 2,8). The serpent alluded to this fact when it said that G–d had only forbidden eating "of the tree of the garden," and made no mention of the fruit of the trees (Genesis 3,1). According to the serpent, man was not allowed to partake of the wood of the trees that G–d had planted. The reason this was forbidden, explained the serpent, was that these trees were supernatural creations. There was no reason however, for Eve to worry that the fruit of the tree was forbidden, seeing that the fruit was something natural, part of the laws of nature. The serpent was astute enough to use the language G–d had used to convince Eve that only the wood had been forbidden.
Let us now explore the mystical dimension of the name יעקב. In Genesis 27,35 Isaac says to Esau: בא אחיך במרמה, "Your brother came with wisdom to take the blessings." This means that Jacob came to outwit Esau. Isaac referred to Jacob having outwitted what Esau stands for, i.e. Satan, the pollutant of the original serpent, seeing Esau is also Edom, the classic symbol of all that is polluted and cursed. This original serpent had been described in the Torah as ערום, sly (Genesis 3,1). This being so, Jacob had to resort to a wily strategy to outwit such an opponent. He had to counter with ערמה, slyness, in order to defeat the serpent or its representative at its own game. We find something similar when Rashi explains (Numbers 31,8) that the reason the Torah stresses that Bileam was killed by the sword was because the sword was his stock-in-trade. He should have stuck to his trade. Isaac had told Esau that he would live by his sword (27,40), whereas the traditional weapon of Israel is the mouth, i.e. prayer. Since Bileam perverted his function by using Israel's weapon, the mouth, Israel used his own traditional weapon against him. In order to best him absolutely, he had to be killed by the weapon that he had once considered himself a champion of. The Zohar goes as far as to say that the only way it was possible to kill Bileam was by the sword. Onkelos explains the meaning of יודע ציד in 25,27 as being "Esau was shrewd." The Tziyoni derives from that word נחשירכן (the word Onkelos uses to explain יודע ציד), that the mystical dimension of the serpent is contained in the ירך, reproductive organ, thigh, and that Esau had the likeness of a serpent tatooed on his thigh. This was the reason that Samael, or the spiritual representative of Esau, tried to injure that organ of Jacob's during the nocturnal confrontation. The reason he did not succeed was that Jacob did not contain any residual pollution of the serpent. Bileam alluded to this when he said in Numbers 23,23: כי לא נחש ביעקב, that Jacob was not infected by the serpent. Esau is rooted in the cursed serpent. Jacob and his descendants ירך יעקב, are of blessed origin. Jacob had to come with עקבה, trickery, the craft of the serpent, and he wrested the blessing from the clutches of the unworthy. We know from Proverbs 8,12 that חכמה and ערמה are used interchangeably, i.e. אני חכמה, שכנתי ערמה, "I, wisdom, am neighbor to ערמה.” Later on, when he had established a hold in the Celestial Regions, the source of all blessings, he is referred to as ישראל, since he had ascended to these "higher" regions. The level of ישראל in those regions is very high, seeing that Israel surpassed the level of the angels during his ascent. He occupies a position there that is not even accessible to the angels. He proceeds to rise higher and higher until he even surpasses the region of the ministering angels, the most highly placed angels. It is this that Onkelos referred to when he described Israel as "you are a great lion before G–d and men."
And he said, "for the hope of mankind is worms": He meant to say that the end of a person is death, as death is appropriate for a person. And it is like they said in the Midrash (Shemot Rabbah 2:4), "Anyone about who it is said, 'and he was,' is projected for something: 'Behold, the man was' (Genesis 3:22), he was projected for death. 'And the snake was' (Genesis 3:1), it was projected for punishment." Such that you see from this that the essence of man is to be appropriate for death. And about anyone that is projected for something, it is relevant to say that he hopes for it, even though he does not [actually] hope for it. However from the angle that his essential condition hopes for this and is projected for this, it is relevant to say that his hope is for this. For [the word,] hope is relevant to anything that is waiting for something and prepared for it. He therefore said, "for the hope of mankind is worms," and he did not say, "your hope is worms." For the hope of a [specific] man is not for this. He rather said this about the general human condition - not about the person that is present (and fit for the use of second person) - that he hopes [for] degeneration. And likewise did our Rabbis, may their memory be blessed, say (Berakhot 17a), "The end of a [domesticated] beast is to be slaughtered; the end of a person is death." As you see from this, that this is his hope from the angle of his essential condition. And this thing is well understood.
וענית ואמרת, "and you will say in your (spiritual) poverty," the Torah refers to the fact no matter how much a person tries to do good in this life it is not enough to please the Lord. Our sages in Eyruvin 17 said that when Abraham, Isaac and Jacob face G'd to be judged, neither one of them is able to hold his own seeing that it is not possible for man born of woman to meet the standards demanded of him by G'd. Job referred to this when he said (Job 4,17) "can mortals be aquitted by G'd, can man be cleared by his Maker?" The recital the Torah prescribes for the farmer bringing the first fruit is nothing but a list of the excuses cited by man for his failure to live up to G'd's expectations of him. First he refers to the adverse circumstances under which he laboured at Laban the swindler. This is a simile for the temptations of the evil urge who is a great swindler having tricked Eve into eating from the tree of knowledge. The Torah itself had described the tempter, the serpent, as very wily (Genesis 3,1). The words אבד אבי are a reference to Adam. Isaiah 43,27 quotes G'd as saying "your original father (Adam) has sinned, and your spokesmen (priests and prophets) trangressed against Me." The word אבד is a reference to the mortality this sin introduced to the human race, something which affected all subsequent generations who became infected with an evil pollutant. This is the mystical dimension of the foreskin which is part of the embryo from its very earliest gestation. Another meaning of the words אבד אבי "who denies my Father," is similar to Psalms 14,1: "the withered man has said in his heart 'there is no G'd.'"
Bereshit Rabbah 88,5 writes that “four people began their comments with the word אף, and all of them perished. They were: the original serpent, the Chief of the bakers, the congregation of Korach, and Haman.” We have mentioned this already in connection with our commentary on Genesis 3,1 on the words אף כי אמר אלו-הים.
וכי יזיד איש על רעהו להרגו, “and if a man shall act intentionally against his fellow to kill him,” the meaning of the word להרגו, is והרגו, i.e. “he has carried out his intention and killed the person he intended to kill.” The Torah had to add the words בערמה, “with guile,” in connection with the legislation involving murder and its penalty as nearly every murderer makes an elaborate attempt to conceal the fact that he killed intentionally. In other words, a murder almost by definition, engages in ערמה, guile, deceit. Not only that, his sin is one that was inspired by the original serpent who wanted to make man guilty of death. The Torah had described the principal characteristic of that serpent as being that it was the “most ערום,” the most crafty of all the living beasts (Genesis 3,1). Murder then is a sin directly attributable to the influence of the serpent. According to ancient sources, the serpent had mated with Chavah and its seed had produced Kayin, the first murderer. (see author’s commentary on Genesis 5,2; Ed.) This is also why the sages (Sotah 21) call anyone who engages in sin after having misrepresented his intentions a רשע רע, “an evil sinner,” (as if a sinner were not evil by definition already). The attribute רע which the sages appended to the description רשע is based on Isaiah 3,11 אוי לרשע רע, “woe to the wicked sinner.” Such a sinner derives his strength from the celestial sphere Mars, which itself is described as רע, evil, as wars and murder usually take place under its aegis. (I have explained this in detail on Exodus 10,10). The prophet Jeremiah 1,14, when saying that “disaster shall break loose from the north upon all the inhabitants of earth,” also refers to the planet Mars. This planet was also referred to as רעה, by Pharaoh in Exodus 10,10.
נערמו מים THE WATERS WERE HEAPED UP — Onkelos translated this in the sense of ערמימות, subtlety (the waters showed themselves clever); (cf. ערום Genesis 3:1); but it is more in accordance with the elegance of Biblical style to take it as the noun of the same root as in (Song 7:3) “a stack of (ערמת) wheat”, and the following words, “the floods placed themselves like a mound”, prove that this is so (cf. Mekhilta). נערמו — Through the burning heat of the breath that issued from thy nostrils (וברוח אפיך) the waters were dried up and they became like heaps and piles of gain-stacks (ערמה) which are high.
[71] “Now the serpent was the most subtle of all the beasts on the earth, which the Lord God had made” (Gen. 3:1). Two things, mind and bodily sense, having already come into being, and these being in nakedness after the manner that has been set forth, it was necessary that there should be a third subsistence, namely pleasure, to bring both of them together to the apprehension of the objects of mental and of bodily perception. For neither could the mind apart from bodily sense apprehend an animal or a plant or a stone or a log or any bodily shape whatever, nor could the bodily sense apart from the mind maintain the act of perceiving.
[106] Do thou also contend, O my mind, against all passion and above all against pleasure, for indeed “the serpent is the most subtle of all beasts upon the earth, which the Lord God made” (Gen. 3:1);
This treatise deals with Genesis 2:18–3:1. Let us mark its mode of dealing with the Sacred Text in salient instances.
The entry of the Serpent (Gen. 3:1) is due to the need of some means of uniting Mind and Sense-perception for their joint apprehension of objects, and of eliciting their activities. (71 ff.)
Why does Moses say that the serpent was more cunning than all the beasts of the field? (Genesis 3:1).
Why does Moses say that the serpent was more cunning than all the beasts of the field? (Genesis 3:1). One may probably affirm with truth that the serpent in reality is more cunning than any beast whatever. But the reason why he appears to me to be spoken of in these terms here is on account of the natural proneness of mankind to vice, of which he is the symbol. And by vice I mean concupiscence, inasmuch as those who are devoted to pleasure are more cunning, and are the inventors of stratagems and means by which to indulge their passions. Being, forsooth, very crafty in devising plans, both such as favour pleasure and also such as procure means of enjoying it. But it appears to me that since that animal, so superior in wisdom, was about to seduce man, it is not the whole race that is here meant to be spoken of as so exceedingly wise, but only that single serpent, for the reason above mentioned.
Why the serpent tells the woman lies, saying, "God has said, Ye shall not eat of every tree in the Paradise," when, on the contrary, what God really had said was, "Ye shall eat of every tree in the Paradise, except one?" (Genesis 3:4). It is the custom for contending arguers to speak falsely in an artful manner, in order to produce ignorance of the real facts, as was done in this case, since the man and woman had been commanded to eat of all the trees but one. But this insidious prompter of wickedness coming in, says that the order which they had received was that they should not eat of them all. He brought forward an ambiguous statement as a slippery stumbling-block to cause the soul to trip. For this expression, "Ye shall not eat of every tree," means in the first place either, not even of one, which is false; or, secondly, not of every one, as if he intended to say, there are some of which you may not eat, which is true. Therefore he asserts such a falsehood more explicitly.
Did the serpent speak with a human voice? (Genesis 3:2). In the first place, it may be the fact that at the beginning of the world even the other animals besides man were not entirely destitute of the power of articulate speech, but only that man excelled them in a greater fluency and perspicuity of speech and language. In the second place, when anything very marvellous requires to be done, God changes the subject natures by which he means to operate. Thirdly, because our soul is entirely filled with many errors, and rendered deaf to all words except in one or two languages to which it is accustomed; but the souls of those who were first created were rendered acute to thoroughly understand every voice of every kind, in order that they might be pure from evil and wholly unpolluted. Since we indeed are not endowed with senses in such perfection, for those which we have received are in some degree depraved, just as the construction of our bodies too is small; but the first created men, as they received bodies of vast size reaching to a gigantic height, must also of necessity have received more accurate senses, and, what is more excellent still, a power of examining into and hearing things in a philosophical manner. For some people think, and perhaps with some reason, that they were endowed with such eyes as enabled them to behold even those natures, and essences, and operations, which exist in heaven, as also ears by which they could comprehend every kind of voice and language.
The snake has six names: [Nahash], Saraf, Tanin, Tzifoni, Efeh, and Akhshuv.
The Gemara objects: But if there are two people entering a ruin together, then there is no suspicion either. There is no prohibition against two men to be alone with a woman as, in that case, there is no suspicion of untoward behavior. Consequently, if two men enter a ruin together, there is no room for suspicion. The Gemara answers: If two individuals known to be immoral enter together, there is suspicion even though there are two of them.
You must not partake of it; you must pour it out on the ground like water:
Such is the story of heaven and earth when they were created. When God יהוה made earth and heaven—
Then the eyes of both of them were opened and they perceived that they were naked; and they sewed together fig leaves and made themselves loincloths.
The serpent was more cunning than any beast of the field which Adonoy Elohim made; and it said to the woman, Did Elohim even [truly] say that you should not eat from all the trees of the Garden?
And the snake became wise among all the animals of the desert that God created. So He said to the woman, 'Surely, God said, 'Do not eat from all the trees of Paradise
And the serpent was wiser unto evil than all the beasts of the field which the Lord God had made. And he said to the woman, Is it truth that the Lord God hath said, You shall not eat of every tree of the garden?
How did Moses know where Joseph had been buried? They said: Serakh daughter, of Asher was of the same generation, and she went and said to Moses: "In the Nile River, Joseph is buried. And the Egyptians made for him metal skewers and affixed them with wood." Moses went and stood at the Nile River and said, "Joseph, the time has come for the Holy Blessed One to redeem Israel. Behold, the Shekhina is delayed for you, and the Israelites are delayed for you, and the clouds of glory are delayed for you. If you reveal yourself, good (okay!), and if not, we are cleansed of the oath which you have sworn upon our fathers." Then the coffin of Joseph floated to the surface and Moses took hold of it and went. And you should not wonder at this, for behold, it says (2 Kings 6:5), "And as one of [the disciples of the prophets accompanying Elisha] was chopping down a tree-trunk, the iron [axe head] fell into the water, etc., and the man of God said, 'Where did it fall?' and he showed him the place, and he cut off a stick and threw it there, and the iron [axe head] floated up." And behold, these matters are a kal v'chomer (a logical deduction): If Elisha, who was a disciple of Elijah, who was a disciple of Moses, could make iron float, then how much more so could Moses, who was the master of Elijah, who was the master of Elisha, [bring up the coffin of Joseph]! There are those who say that Joseph was buried in the crypt of the kings, and Moses went and stood above the crypt and said, "Joseph! Joseph! The time has arrived for the Holy One, Blessed be He, to redeem Israel. Behold, the Shekhinah awaits you, and Israel awaits you, and the Clouds of Glory awaits you. If you reveal yourself it would be well, and if not, we will be free (lit., "clean") of the vow that our fathers vowed." Immediately, the coffin (aron) of Joseph stirred, and Moses took it and carried it off. And there were two aronot* (The word aron (ארון) means both "coffin/casket" and "ark/chest"; both senses will be employed here.) traveling together: The aron kodesh (the Holy Ark), and the aron shel met (the "ark" of the dead). And all the passersby would say, What is the nature of these two aronot? They said to them, one is the Holy Ark and one is the ark of the dead. They said to them, And how is it possible for the Holy Ark to travel alongside an ark of the dead? They said to them, the dead who is in this ark fulfills what is written in that which rests in that Holy Ark.
Just as she is forbidden to her husband, so too is she forbidden to her paramour (Sot. 5:1). Therefore, it is said regarding a suspected adulteress, that she cast her eyes on what was not fit for her, [and as a result] that which she sought was not given to her, and that which was in her hands was taken from her. And so too you find with the primeval snake, that it was craftier than all the animals and all the beasts of the field, as it is said (Gen. 3:1), "And the snake was craftier than all [the beasts], etc." It sought to kill Adam and marry Eve. The Place said to it, I said, you will be the king of all the animals and beasts, and now, since you did not desire that, you will be more accursed than all the animals and all the beasts of the field. I said, you will walk tall and upright, like a man. Now, since you did not desire that, "on your belly you will crawl" (Gen. 3:14). I said, you will eat from the food of man, and drink from the drink of man. Now, since you did not desire that, "and dust you shall eat all the days of your life" (ibid.). You sought to kill Adam and marry Eve. Now, "and enmity I will place between you and the woman" (Gen. 3:15). Thus, that which it sought was not given to it, and that which was in its hand was taken from it, and so too you find with Cain, Korach, and Bilaam, and Doeg, and Ahitophel, and Gahazi, and Absalom, and Adonijah, and Haman, that they cast their eyes on what was not fit for them. That which they sought was not given to them, and that which was in their hands was taken from them.
| וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃ | 2 J | The woman replied to the serpent, “We may eat of the fruit of the other trees of the garden. |
From the fruit of the trees of the Garden we may/shall eat: In truth, the clinging of the woman to Adam was only at the time that she stood with him, as is the nature of a portion that yearns for the group at the time it sees it. And at that time that the serpent spoke with her, Adam had gone away from her. So she felt a desire to eat, and said that she would eat. And regarding the clinging of Adam to his Maker, she did not feel it. Therefore she said, "'Certainly 'we shall eat.'" And she said, "From the fruit of the tree of the Garden"; and not like the language of God, "from every tree of the Garden" (Genesis 2:16) - which implies even the benefit from the wood, as I wrote above (Haamek Davar on Genesis 2:16). And that is since Adam told her that she only eat the fruit; given that she did not know to be careful with the destruction of the tree, since she did not have human knowledge.
ותאמר האשה. Eve said, etc. Eve answered the serpent very intelligently, addressing all the three points which we described the serpent as having made. Concerning the first argument that all the trees were forbidden, Eve said that this was not so, that only the tree in the centre of the garden was prohibited. Concerning the argument that all the other trees were really earthed branches of the tree of knowledge she argued that this was quite irrelevant. It might have been relevant if G'd had not specifically permitted the fruit of all the other trees. There was therefore absolutely no sense in denying oneself something G'd had specifically permitted. She refused to accept the testimony of the serpent because it contradicted the testimony of her own husband. She argued along the lines of the school of Hillel, i.e. the common denominator between what the serpent had declared as out of bounds and what her husband had declared as out of bounds was only the tree of knowledge. Therefore, that tree and its fruit was forbidden; the other trees were permitted since no valid testimony existed that would deny them to her.
As to the argument that the tree was so far superior to all the other trees etc., Eve said she thought differently. The tree was inferior; G'd had forbidden it because eating from it would bring on death, the clearest proof that it was inferior to the other trees. Eve told the serpent that all of G'd's commandments were intended for man's benefit, not in order to cause him harm or damage. All the many fruit trees in the garden were proof that G'd had laboured to present man with a beautiful and enjoyable universe. As far as the forbidden tree of knowledge was concerned, G'd had only forbidden its harmful part, i.e. its fruit. Eve argued correctly. This is the meaning of her words: "from the trees of the garden we may eat. She claimed that this was proof that G'd has our best interests at heart. She reasoned that this in turn proved that G'd was concerned to protect man against harmful influences. Eve added that G'd said: "do not touch it," although G'd is not on record as having said this. She considered the prohibition to touch the tree a logical extension of G'd's concern that His creatures should not come to any harm. It is also possible that at the time Adam had told her not to eat from that tree he had added the warning not to touch it as an additional safeguard because he realised that its fruit contained a deadly poison.
She told the serpent further that even if it were true that the tree of knowledge was the most superior of all the trees, the fact remained that G'd had said not to eat from it on pain of death. How could one ignore such a warning?! Perhaps she added that the tree was not to be touched for fear that some oil on the outside of the fruit would serve as nutrient for her skin if it came into contact with it. Such bodily contact might be just as forbidden as oiling one's skin is prohibited on the Day of Atonement as part of denying oneself food and drink (based on Pessachim 21). Eve tried to point out that the advantages the tree seemed to offer were outweighed by its disadvantages. As a result the tree was actually the most inferior of all the trees in the garden.
At this point Eve completely rejected the serpent's attempt to convince her to eat from the fruit of that tree. She decided that it was her and her husband's duty to keep their distance from that tree.
ותאמר, not so, said Chavah; G’d did not deny us the fruit of more than one single tree which is בתוך הגן שאמר לנו לא תאכלו מממנו ולא תגעו בו פן תמותון in the middle of the garden of which He has forbidden us to eat on pain of death. Perhaps it is in the nature of that tree that its fruit causes death to anyone eating from it. The meaning of the word פן in that verse is the same as אולי or שמא , “maybe.” G’d told Adam that he would certainly die if he ate from it, as the Torah wrote literally in 2,17 “on the day you will eat from it you will certainly die.” Seeing that she had not quoted the prohibition correctly as G’d had not said anything about maybe dying as a result of eating from the tree, we must assume that Chavah had invented this word meaning for it to apply to touching the tree, an addition which had been altogether her own. She meant to say that G’d so loves us that He denied us to touch the tree as a safeguard against eating from it. An alternate way of explaining the words פן תמותון is similar to פן תשיב את בני שמה which Avraham warned Eliezer about (Genesis 24,6) which meant “do not bring back!” or Genesis 30,24) פן תדבר עם יעקב, “do not speak to Yaakov, etc.,” G’d warning Lavan.
3. Die Antwort spricht sich noch rein aus: keineswegs ist uns alles verboten, vielmehr hat dieselbe Stimme, die uns die so reichen Genüsse des Gartens gestattet, diesen einen untersagt. — Es ist jedoch in dieser Antwort ein Moment enthalten, das wir nicht übersehen dürfen und auf welches bereits die Weisen uns aufmerksam machen. Wir haben bereits gesehen, wie dieses erste Gottesgesetz und seine Geschichte alle die wesentlichen Momente enthält, welche die künftige Gesetzgebung für Israel charakterisieren, und an welchen die nichtjüdische Welt und der nichtjüdische Sinn von jeher Ärgernis genommen. Es ist ein חוק, gehört zu מאכלות אסורות, und war dem ersten Übertreter nur durch תשב"פ bekannt. In dieser Antwort tritt nun noch ein viertes Moment hervor, das die Summe der den Oberflächlichen und Leichtsinnigen so vielen Anstoß gebenden Momente voll macht. Es ist hier auch sofort der Anfang eines סייג, eines "Zaungesetzes", einer מצוה דרבנן. Gott hatte nur das Essen von den Früchten des Baumes verboten, die Antwort der Frau gibt selbst das Berühren des Baumes als verboten an. Es war dies ein Umzäunungsgesetz, das Adams Gewissenhaftigkeit, um sich vor Übertretung zu schützen, dem göttlichen Gebote hinzugefügt. Wir sehen daraus, wie diese סייגים und גזרות sich von selbst aus der natürlichsten Gewissenhaftigkeit ergeben, die die Erfüllung göttlicher Gesetze von uns erwartet. Allein die Weisen warnen zugleich hierbei: שלא תעשה את הגדר יותר על העיקר שלא יפול ויקצץ את הנטיעת כך הב״ה אמר ביום אכלך ממנו ועמדה והעירה עדות שקר לא תגעו בו פן תמותון כיון שראה שכזבה דחפה עליו א״ל כמה דלא דמכת במקרובתיה אף לא במיכליה. Sie warnen, den Zaun nicht wahrheitswidrig zu hoch zu stellen, damit er nicht einfalle und die Pflanzungen, zu deren Schutz er gezogen worden, verderbe. Gott hatte gesprochen: sobald ihr davon esset, werdet ihr sterben, sie aber sagte wahrheitswidrig: berührt ihn nicht, sonst werdet ihr sterben. An dieser Wahrheitswidrigkeit fasste sie die Schlange. Sie brachte die Frau in Berührung mit dem Baume und sprach dann: wie du an der Berührung nicht gestorben, so wirst du auch am Essen nicht sterben. (ביר ייט und אבות דיר נתן). Sie warnen, den Ursprung und die Bedeutung dieser von der jüdischen Gewissenhaftigkeit gebotenen Zaungesetze nie aus den Augen zu verlieren, sich hinsichtlich ihrer stets bewußt zu bleiben, daß sie nicht göttliches Gebot, nicht דאוריתא seien; nur so lange dienen sie uns zur Warnung und zum Schutze. Vergessen wir diesen ihren Charakter, halten wir sie für das ursprüngliche Gottesgebot, so wird gerade ihre Übertretung um so leichter zur Übertretung auch des wirklichen Gottesgesetzes führen. Eine Warnung, die eben die Weisen auch stets innehalten, und immer sorgfältig bemüht sind, ihre סייגים und גזרות als solche, als מצות דרבנן solche erscheinen zu lassen und sie kenntlich von dem דאוריתא zu unterscheiden. Adam hatte es darin versehen, daß er das Berühren wie das Essen als von Gott verboten der Eva überliefert hatte.
עץ הגן נאכלת, “we can eat from the trees of the garden and do not need to endanger our lives by eating from the tree that G’d has prohibited us to eat from on pain of death.” Having said this, however, her power of imagination kept nagging at her weighing the possibility that G’d might indeed be jealous of competition from his creature. Her doubt, i.e. the voice of the evil urge, was expressed in the words
The woman said to the serpent: From the fruit of the trees of the garden we may eat. God did not prohibit us from eating the fruit of the garden.
We shall quote some of the principles of the teaching. Rabbi Eleazar said: “Any man who has no wife is not a man, for it says in the Torah: ‘Male and female He created them and called their name Adam.’”1 (Yevamot 63a, citing Genesis 3:2.) Man and woman together are a complete Adam. Rabbi Helbo said: “One should always be especially careful [to safeguard] the honor of one’s wife, for the blessing in one’s house is found only by the merit of one’s wife.” About honoring one’s wife it is also said: “He who loves his wife as himself and honors her more than himself – of him does the Torah say, ‘and you will know that there is peace in your home, etc.’”2 (Yevamot 62b.) In the same context, we also find the saying: “He who has no wife lives without joy, without blessing, without the goodness of life, [and finally] without life.” This statement assumes that the wife is treated as expressed in the previous sayings. According to the Jerusalem Talmud, on the occasion of one’s marriage all one’s sins are forgiven.3 (Bikkurim 1:5.) In the same vein Rabbi Alexander taught: “Anyone whose wife dies during his life, the world itself is darkened for him.”4 (Menahot 22.) Rav Samuel ben Nahman said: “Everything can be replaced; but for the wife of one’s youth there is no replacement.” It was also taught: “A man dies only for his wife; and a woman, only for her husband.”5 (Ibid., 22b.) It was further taught: “A person whose wife dies is forbidden to remarry until the passing of three festivals, so that he will be without any joy during that period and will not forget the love of his wife.”6 (Tosafot to Mo’ed Katan 23a.) For all these teachings proofs are quoted from verses in the Torah.
“The woman said to the serpent: From the fruit of the trees of the garden we may eat” (Genesis 3:2). “The woman said to the serpent” – where was Adam at that time? (Why was it not speaking with Adam?) Abba bar Korya said: He had engaged in the way of nature (He had had relations with Eve.) and he was sleeping. The Rabbis say: The Holy One blessed be He was taking him and circulating throughout the entire world [telling him]: ‘This is a good place to plant, this is a good place to sow.’ That is what is written: “In a land that no man has ever crossed, and where no person [adam] has ever dwelled” (Jeremiah 2:6) – Adam the first man did not dwell there. (This was a land that Adam had been told was not fit for settlement.) “But from the fruit of the tree that is in the midst of the garden, God said: You shall not eat of it, nor shall you touch it, lest you die” (Genesis 3:3). “But from the fruit of the tree that is in the midst of the garden…nor shall you touch it” – that is what is written: “Do not add to His words, lest He rebuke you, and you will be found to be false” (Proverbs 30:6). Rabbi Ḥiyya taught: [This teaches] that you should not make the fence [around an orchard] taller than the main object [being protected], so it should not fall and sever the saplings. (A fence is needed, but it should not be made in a way that it might harm what it is protecting.) So, the Holy One blessed be He said [merely]: “As on the day that you eat of it [you shall die]” (Genesis 2:17). But she did not say that, rather [she added on to it (Constructing a fence, as it were, to guard against the actual prohibition.) and said:] “God said: You shall not eat of it, nor shall you touch it.” When it saw her passing before the tree, it took hold of her and pushed her onto it. It said to her: ‘See, you did not die. Just as you did not die from touching it, so you will not die from eating of it. Rather [the real reason God forbade you to eat of it is:] “for God knows that on the day [you eat from it…you will be as God, knowing good from evil]”’ (Genesis 3:5).
“For God knows that, on the day you eat from it, your eyes will be opened, and you will be as God, knowing good from evil (Genesis 3:5). Rabbi Tanḥuma said: They asked me this question (The difficulty is that the latter part of the verse could be translated, “you will be as gods, who know good from evil,” which implies that there are multiple deities.) in Antioch. I said to them: “For God knows [yodim]” (Plural.) is not written, but rather, “for God knows [yode’a] (Singular.) that, on the day you eat from it.” (The very same verse speaks of God in the singular. Therefore, the correct translation of the end of the verse must be: “You will be as God, [becoming people] who know good from evil.” ) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It began to slander its Creator. It said: ‘He ate from this tree and then created the world, so He says to you: Do not eat from it so you will not create other worlds. For every person hates the craftsman that competes with him.’ Rabbi Yehuda ben Rabbi Simon said: [The serpent said:] ‘Everything that was created after its counterpart dominates that counterpart. (The creations of each day are subservient to the creations created on the following day.) The heavens were created on the first day and the firmament on the second. Does it [the firmament] not hold them up? That is a rhetorical question. The firmament was created on the second day and the vegetation on the third – does it [the firmament] not supply water for it? Vegetation was created on the third day and the luminaries on the fourth – do they [the luminaries] not cause its [the earth’s] produce to grow? The luminaries were created on the fourth day and the birds on the fifth – the ziz is a very large bird and when it flies it obscures the orb of the sun. (So there is a bird that overpowers the sun, by blocking it out.) Man was created after everything in order to dominate everything. Hurry and eat [the fruit] now, before He creates additional worlds and they will dominate you.’ That is what is written: “The woman saw that the tree was good…” (Genesis 3:6) – she saw (That is, she understood and accepted.) the arguments of the serpent.
[(Gen. 12:1:) NOW THE LORD SAID UNTO ABRAM: GO.] R. Berekhyah the Priest opened < his teaching > (with Cant. 8:8): WE HAVE A LITTLE SISTER. How does the text speak about Abraham? In that, when Nimrod cast him into the midst of the fiery furnace, (Gen. R. 38:13; 39:3; 44:13; Cant. R. 8:8:2; Tanh., Gen. 3:2. This tradition is based on Gen 15:17, with UR (‘ur) OF THE CHALDEES understood as FIRE (‘ur) OF THE CHALDEES.) up to that time the Holy One had performed no miracles for him. The ministering angels said to the Holy One: Sovereign of the World, behold, Nimrod has cast Abraham into the midst of the fiery furnace! R. Eliezer haQappar said: WE HAVE A LITTLE SISTER. < The passage > speaks of one who rends asunder < a garment in mourning > and does not sew < it > together Abraham, < however >, sewed the world together before the Holy One. Since up to then he had no children, for that reason it (Cant. 8:8) called him "SISTER." (Cant. 8:8, cont.:) WHAT SHALL WE DO FOR OUR SISTER [IN THE DAY THAT SHE IS SPOKEN FOR]? On the day that Nimrod said to throw him into the midst of the fiery furnace, the Holy One said to the ministering angels (in vs. 9): IF SHE IS A WALL, WE SHALL BUILD UPON HER A SILVER TURRET. [If he gives his life for the sanctification of the name (i.e., in martyrdom), we shall build upon it (his life) a silver turret.] (Vs. 9, cont.:) AND IF SHE IS A DOOR (DLT), WE SHALL ENCLOSE HER IN A CEDAR PANEL. If he is too wretched (DL) (DL corresponds to the first two letters of the Hebrew DLT, which means “door.”) to give his life for the sanctification of my name, WE SHALL ENCLOSE (rt.: TsUR) HER IN CEDAR PANEL. Just as a picture (rt.: TsUR) which is on a panel is easy to erase, so it is easy for him to perish from the world when I am not looking after him. Abraham said (in vs. 10): I AM A WALL. I am giving my life for the sanctification of your name. Straightway he gave his life. How? His father, Terah, was serving idols [and worshiping them]. The Holy One said to him. These are idolaters; yet you are residing among them. (Gen. 12:1:) GO FROM YOUR < NATIVE > LAND.
Three men toiled upon the earth and degraded themselves thereby. They were: Cain, Noah, and Uzziah. (Cain became a murderer, Noah a drunkard, and Uzziah a leper.) It is written of Cain: He was a tiller of the ground (ibid. 4:2), and that is followed by the verse: You shall be a fugitive and a wanderer in the earth (ibid., v. 12). Noah, as it is written: And Noah, the husbandman, began, and planted a vineyard (Gen. 9:20). And soon thereafter he disgraced himself: He drank of the wine (ibid., v. 21). Our sages held that on the very day he planted the vineyard, it bore its fruit, he harvested it, pressed it, drank the wine, became intoxicated, and exposed his private parts.
Did God really say, etc.: Meaning to say, "Even though this garden is so beloved before the Holy One, blessed be He, such that He brought rivers to water it and commanded Adam to guard it - did He really say not to eat from its fruit?" The woman said to it, "'From the fruit of the trees of the Garden we may eat' (Genesis 3:2), and He did us [another] goodness: For he only prevented us from the tree of knowledge for our [own] good, lest we die. As He did not want to hurt us, since it is poison." He said to her, "Fool! He did not intend it for your good, it is not poison and you will not surely die if you eat from it. Rather He intended it for your detriment. As it is so good that He does not want you to eat from it. For if you eat from it, you will become wise and sly and you will become like the angels, to distinguish between good and evil, to be wise and sly and no mystery will baffle you. But He does not want you to reach the category of angels."
Why did the serpent accost the woman, and not the man? (Genesis 3:2).
Did the serpent speak with a human voice? (Genesis 3:2).
The woman said to the serpent, From the fruit of the trees of the Garden we may eat.
The woman said to the snake, 'Let's eat from all the fruits of the trees of Paradise
And the woman said to the serpent, From the rest of the fruits of the trees of the garden we have power to eat;
| וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃ | 3 J | It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.’” |
And behold, Chava heard the two levels, that are the learning of Torah in any way that it is learned as explained above, and also the rising of the sparks, and so she understood immediately that there is another level which is the complete clinging to the Creator, of Blessed Name, and this is what she said "you shall not eat from it neither shall touch it" (Genesis 3:3) - meaning, touching in this world, that is any pause on clinging [to God] you should not do, "lest you die" that is, interrupting clinging, since she reasoned that she was also commanded regarding this third level. And in truth, clinging comes directly from the two levels previously mentioned, and she wasn't yet on that level. And the snake that pushed her until she touched it and said "just as you did not die from this touching" (Rashi on Genesis 3:4 and Bereshit Rabbah 19:4) - the explanation is that you do not pause clinging through this, "so too there is no death from eating" meaning, even if you don't eat with the aforementioned intention, to rise [your] spirituality, "you will not die" (Genesis 3:4).
But about the fruit of the tree in the middle of the garden that God said, "You shall not eat of it or touch it, lest you die" (Genesis 3:3): And in Rashi (Rashi on Genesis 3:3): She added to God’s command (which did not forbid touching the tree, but only eating of its fruit); therefore, she was led to diminish from it. It is to this that Solomon says: Do not add unto His words (Proverbs 30:6). But this must be understood. Is it not our obligation, and is it not proper for us to do this, and were we not commanded about it to make a protection for the protection? So she did well to add [the prohibition of] touching so that she would not come to eating. And the law is like this with chametz (leavened grains) in the Talmud (Pesachim 1ob). [There] Rabbi Yehudah made a decree and negated the commandment to search and destroy chametz [if one finds it] during the holiday, lest one come to eating from it since people are not used to separating from it year-round. And [even with] the rabbis who do not make the decree, it is because that he is looking for it to burn it [at this time, so he will not come to eat it]. And Rabbi Meir (Pesachim 11a) also makes the decree even when people do separate from it, such as with the new grain. See there. And, if so, what sin did she sin when she added to the command? And in fact, [it is written] in Avot DeRabbi Natan 1:5 about that which the men of the Great Assembly said (Avot 1:1), "Make a fence for the Torah": And create a fence around your words just as the Holy One, Blessed be He, created a fence around His, and the First Man made a fence around his, etc. What safeguard did First Man make for his words? The verse states, etc. from the tree of knowledge [...] you may not eat, etc. (Genesis 2:17). First Man did not want to tell this to Eve in the same manner that the Holy One, Blessed be He, had told it to him. Rather he told her thus, making a safeguard for his words, [restrictive] to a greater extent than what the Holy One, Blessed be He, told him: But about the fruit of the tree in the middle of the garden God said, "You shall not eat of it or touch it, lest you die." — because he wanted to guard himself and Eve from the tree, not even to touch. To here are [its words]. It pushes it to say that [the excerpt in Pesachim and Pirkei DeRabbi Natan] are midrashim that disagree. And, regardless, the mishnah in Avot presents a difficulty for Rashi. And it is also difficult in the opposite direction from the verse that Solomon said: Do not add unto His words.
ולא תגעו, neither must you touch it. This is the plain meaning of the verse. We find that the Torah does forbid something that is forbidden to eat, i.e. a carcass that did not die through ritual slaughter. (Compare Leviticus 11,8, where the halachic meaning is that it must not be touched when the purpose is to eat it.) The truth is that when one adds a restriction to G-d’s commandment, instead of improving it, one causes harm to it, makes it less effective instead of more effective. Seeing that the additional restriction had not been issued by G-d directly, it is less than useless. (Compare Sanhedrin 29).
But of the fruit of the tree that is in the middle of the Garden: And she did not specify it - "But from the tree of knowledge of good and evil" - since Adam had not explained to her that it was the tree of knowledge of good and evil. As he was concerned, lest she pine to eat it. For only Adam, who clung to God with love, did not desire to do good for itself, since God's will was that he not know good and evil. But Adam had to concern himself about revealing the cause and the reason to the woman, who did not know about the love of God. Hence he simply said to her, "of the fruit of the tree that is in the middle of the Garden." And do not ask, "If so, the tree of life is also included in this." As, in truth, with this, we can understand that which Onkelos translated above (Onkelos Genesis on Genesis 2:9), "and the tree of life was in the middle of the Garden; and the tree from which the fruit, if eaten, gives knowledge (to differentiate) between good and evil"; and he did not explain about eating the fruit of the tree of life. However it is shown from this that the tree of life does not [have] fruit at all, but rather leaves for medicine. [This is] like the way of [the true] purpose, which is not pleasurable to the palate, but is rather pleasure and enjoyment of God. That is not the case with the tree of knowledge of good and evil - the purpose brings physical enjoyment. Because of that, when Adam said, "But from the fruit of the tree," she understood through it, that she was only prohibited from the tree that had fruit in it. But it appears to me that Adam was not concerned about this - that she not also eat from the tree of life. However it was worthwhile to distance her from that place. And because of that, he also said, "and do not touch it." And we have already explained that this is hinted to in the word of God, that He forbade [the tree] also for benefit. But [Adam] explicitly warned about this, and said, "lest you die." As he could not say, "since you will die" certainly, as they would not die for the touching alone, but rather lest they would come from this to eating. And all the more so [is this the case] according to our words - that he warned her about the two trees, lest she eat from the tree of knowledge and die. But she did not know the intent, as to why he used an expression of doubt (lest). So she just said that Adam told her, "lest you die." And from this, the serpent found room to deny [it]. And note that Adam said to her, "But of the fruit," because only from them is there a concern about death .
You certainly will not die. If Chavah had not ascribed a rational explanation to the prohibition (“lest you die”) but merely said that Hashem had commanded it, the serpent could not have lured her into sin by challenging her explanation.
ולא תגעו בו NEITHER SHALL YE TOUCH IT — She added to God’s command (which did not forbid touching the tree, but only eating of its fruit) therefore she was led to diminish from it. It is to this that the text refers (Proverbs 30:6): “Add thou not unto His words” (Genesis Rabbah 19:3).
But from the fruit of the tree that is in the midst, the middle, of the garden, God said: You shall not eat of it, nor shall you touch it, lest you die. This is a dangerous tree. It is prohibited for us to eat from this tree, or even to touch it, as death resides within it.
And what is "the land"? As you say 'I was knit together in the depths of the earth' (Ps. 139:15). And this is the explanation: 'let the earth' it is obvious, behold, from the earth all types of living things come from, as we explain, this is the spirit of the First Human, as it is written, "and from the fruit of the tree inside the garden" (Gen. 3:3). 'And from the fruit of the tree' this is the Holy Blessed One, 'that is inside the garden' that is inside the woman, we teach, this is why "a woman, when she gives seed, and bears a male" (Lev. 12:2) is written. And does not include male and female, according to the ways of the world, that we made happen in the world, that they do not join together, as they come out from above in pairs.
“The serpent was more cunning than any beast of the field that the Lord God had made. It said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – it is written: “For with great wisdom is great anger, and he who increases knowledge increases pain” (Ecclesiastes 1:18). By increasing wisdom a person increases anger against himself; by increasing knowledge he brings pain upon himself. Solomon said: Because I increased wisdom for myself I increased anger against myself, and because I increased my knowledge I brought pain upon myself. (It is because Solomon was so wise that he became overconfident and transgressed (see Bamidbar Rabba 10:4).) Have you ever heard anyone say: ‘This donkey is afflicted by a cold?’ [Or:] ‘So many inflammations afflict him.’ [Of course not.] Where is suffering found? It is among human beings. (Who have intelligence.) Rav said: A Torah scholar does not require forewarning. (In order to incur liability for sinning. Most people are not punished unless they have been forewarned that they are committing a forbidden act, but the Torah scholar already knows that what he is doing is forbidden.) Rabbi Yoḥanan said: It is like fine linen garments that come from Beit She’an; if they get a bit dirty they are ruined [and it is a great loss]. But the linen garments of Arbel, what is their quality, and what is their value? (Being of lower quality, they are not ruined by a little stain, and in any event even if they do get ruined, they do not cost much.) Rabbi Yishmael taught: In accordance with the camel, so is its burden. (The stronger the camel, the more weight is placed on it. This is a metaphor for what was said before: The higher one’s status is, the greater one’s liability.) This is the ordinary way of the world : If two people enter a restaurant, and one says: ‘Bring me a piece of roast meat, white bread, and fine wine,’ and the other says: ‘Give me bread and beets.’ This one ]the first man] eats and suffers, (From eating too much rich food.) and that one [the second man] eats and does not suffer. The food is too much for this one, but it is not too much for that one. It is taught in the name of Rabbi Meir: The downfall of the serpent was in accordance with its greatness – The more cunning, the more cursed. Rabbi Hoshaya Rabba said: It [the serpent] (Before it was punished and reduced to its current form.) stood erect like a reed, and it had legs. Rabbi Yirmeya ben Elazar said: It was a heretic. (It said blasphemous things about God (Genesis 3:4–5).) Rabbi Shimon ben Elazar said: It was like a camel. The world lost a great benefit, as were it not so [that the serpent was punished], man would have been able to send merchandise with it and it would have been able to come and go [by itself]. (Due to its superior intelligence.)
“The woman said to the serpent: From the fruit of the trees of the garden we may eat” (Genesis 3:2). “The woman said to the serpent” – where was Adam at that time? (Why was it not speaking with Adam?) Abba bar Korya said: He had engaged in the way of nature (He had had relations with Eve.) and he was sleeping. The Rabbis say: The Holy One blessed be He was taking him and circulating throughout the entire world [telling him]: ‘This is a good place to plant, this is a good place to sow.’ That is what is written: “In a land that no man has ever crossed, and where no person [adam] has ever dwelled” (Jeremiah 2:6) – Adam the first man did not dwell there. (This was a land that Adam had been told was not fit for settlement.) “But from the fruit of the tree that is in the midst of the garden, God said: You shall not eat of it, nor shall you touch it, lest you die” (Genesis 3:3). “But from the fruit of the tree that is in the midst of the garden…nor shall you touch it” – that is what is written: “Do not add to His words, lest He rebuke you, and you will be found to be false” (Proverbs 30:6). Rabbi Ḥiyya taught: [This teaches] that you should not make the fence [around an orchard] taller than the main object [being protected], so it should not fall and sever the saplings. (A fence is needed, but it should not be made in a way that it might harm what it is protecting.) So, the Holy One blessed be He said [merely]: “As on the day that you eat of it [you shall die]” (Genesis 2:17). But she did not say that, rather [she added on to it (Constructing a fence, as it were, to guard against the actual prohibition.) and said:] “God said: You shall not eat of it, nor shall you touch it.” When it saw her passing before the tree, it took hold of her and pushed her onto it. It said to her: ‘See, you did not die. Just as you did not die from touching it, so you will not die from eating of it. Rather [the real reason God forbade you to eat of it is:] “for God knows that on the day [you eat from it…you will be as God, knowing good from evil]”’ (Genesis 3:5).
And from the tree of knowledge of good and bad. The Holy One did not say, the tree of knowledge, rather it was Moses who wrote down the Torah and called it the tree of knowledge. And also, Adam did not know that it was the tree of knowledge, which is why the woman said to the snake, and from the fruit of the tree that is within the garden (Genesis 3:3) and she did not say, and from the fruit of the tree of knowledge.
Another interpretation (of Gen. 12:1): GO. This text is related (to Ps. 45:11 [10]): HEAR, O DAUGHTER, TAKE NOTE, AND INCLINE YOUR EAR: FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE. (Tanh., Gen. 3:3; cf. Gen. R. 39:1.) HEAR, O DAUGHTER, TAKE NOTE: This refers to Abraham. AND FORGET YOUR PEOPLE AND YOUR FATHER'S HOUSE: This refers to the idolaters, as stated (in Jer. 2:27): THEY SAY TO A TREE: YOU ARE MY FATHER. (Ps. 45:12 [11]) AND THE KING WILL DESIRE YOUR BEAUTY. This refers to the Supreme King of Kings, the Holy One, < who takes pleasure in > (The reading follows the traditional Tanhuma.) adorning you in the world. R. Abbin said: {(ibid.): BECAUSE HE IS YOUR LORD, BOW DOWN TO HIM.} Now what did Abraham resemble? (Cf. Gen. R. 39:2.) A vial of persimmon (Gk.: balsamon.) when it has been set in a graveyard. Then no one would know what its aroma was. What did a certain one do? He took it and moved it from place to place, < so that > its aroma began to disperse abroad. Similarly Abraham was dwelling among those who served idols. The Holy One said to him: Why are you residing among the wicked? Go out from among them, and make your good works known abroad. Thus it is stated (in Gen. 12:1): GO.
R. Abba the son of Kahana maintained: The Holy One, blessed be He, bound them before the Israelites, and they attacked and killed them, as it is said: So the Lord our God delivered into our hand Og (Deut. 3:3). He delivered them into their hands just as a man binds his son’s enemy and places him before his son. You should not maintain that the Amorites were small of stature. Observe what is written about them: Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath (Amos 2:9). I destroyed his fruits from above refers to their guardian angel, and his roots from beneath alludes to the Amorites.
The serpent argued with itself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard (to be persuaded), as it is said, "For a man is churlish and evil in his doings" (1 Sam. 25:3); but behold I will speak to Eve, for I know that she will listen to me; for women listen to all creatures, as it is said, "She is simple and knoweth nothing" (Prov. 9:18). The serpent went and spake to the woman: || Is it (true that) you also have been commanded concerning the fruit of the tree? She said (to him): Yes, as it is said, "Of the fruit of the tree which is in the midst of the garden" (Gen. 3:8). And when the serpent heard the words of Eve, he found a way through which he could enter (to approach her), so he said to her: This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as He creates worlds and destroys worlds, so will ye be able to create worlds and to destroy worlds. Just as He slays and brings to life, so also will ye be able to kill and to bring to life, as it is said, "For God doth know that in the day ye eat thereof, then your eyes shall be opened" (Gen. 3:5).
CAIN AND ABEL "BUT of the fruit of the tree which is in the midst of the garden" (Gen. 3:3). It was taught in a Baraitha, Rabbi Ẓe'era said: "Of the fruit of the tree"—here "tree" only means man, who is compared to the tree, as it is said, "For man is the tree of the field" (Deut. 20:19). "Which is in the midst of the garden"—"in the midst of the garden" is here merely an euphemism. "Which is in the midst of the garden"—for "garden" means here merely woman, who is compared to a garden, as it is said, "A garden shut up is my sister, a bride" (Cant. 4:12). Just as with this garden whatever is sown therein, it produces and brings forth, so (with) this woman, what seed she receives, she conceives and bears through sexual intercourse.
Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.
First let me explain a few of the finer nuances in the verses which forbid man to eat from the tree of knowledge. The Torah twice says: ממנו, "from it," ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו מות תמות "From the tree of knowledge of good and evil, do not eat from it, for on the day you eat from it you will surely become mortal" (Genesis 2,17). During the conversation between Eve and the serpent, however, the word ממנו occurs only once, i.e. ומפרי העץ אשר בתוך הגן לא תאכלו ממנו ולא תגעו בו פן תמותון, "And from the fruit of the tree that is in the middle of the garden, the Lord has said 'do not eat from it and do not touch it lest you die'" (Genesis 3,3). Another difficulty in the text is the fact that in the original command by G–d we find the words “2,16) ”עץ…ומעץ הדעת and 2,17), and also the serpent itself refers to "the tree itself" (3,1). Eve, on the other hand, mentioned only a prohibition of the fruit of the tree (3,3). Only afterwards do we read in verse 6 of the conversation between Eve and the serpent: ותרא האשה כי טוב העץ למאכל, "the woman saw that the tree was good for eating." Another difficulty is the fact that surely Eve was an extremely intelligent woman. What could have prompted her to tell the serpent of an additional prohibition, that of touching the tree, when such a prohibition had not been issued by G–d? A further difficulty is that since Eve knew that G–d had not prohibited touching the tree, why did the fact that the serpent pushed her against the tree and she did not die influence her to the extent that she accepted the serpent's argument that just as touching the tree had not proved fatal to her, eating from it would not have fatal consequences either? (compare Bereshit Rabbah 19,3 that the serpent pushed Eve against the tree). How did Eve deduce a prohibition from something that had not been commanded? Yet another difficulty is the wording of the punishment. The Torah quotes G–d as saying to Adam: ארורה האדמה בעבורך, "The Earth will be cursed on your account" (Genesis 3,17). This means that Earth was punished at that time for a former misdemeanour. Why was Earth not punished at the time it failed to produce the kind of trees it had been commanded to produce?
We have another allusion to Jacob in the course of the Torah's report of Eliezer's journey, when the Torah describes Eliezer thanking G–d in that verse with the words: אשר הנחני בדרך אמת, "who has guided me on the path of truth." He referred to the קפיצת הדרך he had experienced i.e. the telescoping of the distance from Kiryat Arba to Charan into a single day's journey. Something similar happened to Jacob on his journey to Charan in Genesis 28,11 (see Rashi). Eliezer told his hosts that if they were prepared to do a חסד and אמת for him all well and good, seeing that Jacob would be destined to "redeem," i.e. justify G–d's having saved Abraham from Nimrod's furnace. This is the deeper meaning of חסד ואמת. When Jacob, whose children were all loyal to the tradition founded by Abraham and Isaac appeared on the scene of history, the whole universe became rejuvenated. Jacob personified the purpose of Creation which is intended to be fully good and to continue indefinitely as symbolized by the tree of life in the center of the garden of Eden. Ishmael, who represented the קליפה, the husk, preceded Isaac; it is in the nature of things for the husk to appear before the fruit, the kernel.
"and anyone who increases words, brings sin": As such have we found with Chava, who increased words and said, “God said, 'Do not eat from it and do not touch it,'” and added touching, about which she was not forbidden. And the snake pushed her until she touched it and said to her, “In the same way as there is no death from touching, so [too] is there no death from eating.” And from this, she came to sin, as she ate from the fruit. This is what Shlomo said (Proverbs 30:6), “Do not add to His words, lest He reprove you and you be found a liar."
A warning about the consequence of an action is sometimes indicated with the word פן (lest) (ולא תגעו בו פן תמותון - neither shall you touch it, lest you die (Genesis 3:3.) ) and sometimes with the word לא – (ושמרתם..ולא יהיה קצת). And after investigation, one finds that the word פן is usually correct with a warning not to do something, while the word לא comes with a warning that one is obligated to do something. And if the consequence of the action obligates on its own – it will use the word לא. And if it does not obligate on its own, it will use the word פן. An example of the consequence of an action obligating on its own is if one is about to die and he is given a way to avoid death by performing a certain action. Then it will use the word לא. And an example of the consequence of an action not obligating on its own is if one does not do as he is commanded, he will die. Then it will use the word פן (Malbim, HaTorah v’HaMitzvah Shemini 31.) .
פן תשיב, so that you do not bring back. We find a similar formulation in Genesis 3,3 פן תמותון, “so that you will not die,” and in Genesis 31,24 פן תדבר עם יעקב, “so that you will not speak with Yaakov, etc.”
פן תדבר, that you dare not speak. Do not start a quarrel with him planning to do harm to him as a result. Not only must you not harm him physically, but you must not even inflict verbal abuse on him. The correct meaning of the words פן תדבר is: “not to speak harshly.” Constructions with the prefix פן also occur in Genesis 3,3 as a warning, on pain of death, not to eat from the tree of knowledge, or in Genesis 24,6 פן תשיב את בני שמה not to bring Yitzchok back to Padan Aram.
THEN THOU SHALT MAKE A PARAPET FOR THY ROOF. The commandment of the parapet is newly-declared, or it may be explanatory of the prohibition, Neither shalt thou stand idly by the blood of thy neighbor. (Leviticus 19:16.) But the commandment concerning mixed seeds (Verse 9.) is explanatory, for He has already stated, Thou shalt not sow thy field with two kinds of seed. (Leviticus 19:19.) Now, this [prohibition] implied any place where they are sown; here he added that if a vineyard be sown with mixed seeds that which has been sown ‘tikdash’ (will be forfeited) together with the increase of the vineyard, (Verse 9.) meaning to say that any benefit is forbidden just like hekdeish [“holy things” belonging to the Sanctuary from which we are prohibited to derive any benefit]. The meaning of ‘pen tikdash’ (‘lest’ thou forfeit) is like ki tikdash (“for” you shall forfeit). So also, And ye shall not go out from the door of the Tent of Meeting ‘pen tamuthu’ (‘lest’ ye die) (Ibid., 10:7.) [is like ki tamuthu — “for” you shall die]. Likewise, Neither shall ye touch it ‘pen t’muthun’ (‘lest’ ye die) (Genesis 3:3.) [is like ki t’muthun — “for” you shall die]. It is possible that the meaning of pen tikdash is similar to ‘pen’ their adversaries should misdeem, ‘pen’ they should say, Our hand is exalted (Further, 32:27.) which is like “perhaps.” The verse thus states: Do not sow the vineyard with mixed seeds, for perhaps they will sprout and the whole vineyard will be forbidden to you, for they do not become forfeit [unless they sprout] as we have been taught, (Shevi’ith 7:7.) “A grain crop [sown near a vine] is rendered forfeit after it has struck root, and grapes, after they have grown to the size of a white bean.”
THOU SHALT NOT EAT OF IT. He admonishes him against eating the fruit, for the tree itself is not edible. And so it says further on: But of the fruit of the tree which is in the midst of the garden. (Genesis 3:3.) Similarly, And eat ye every one of his vine, and every one of his fig tree (II Kings 18:31.) [means “of the fruit of his vine and of the fruit of his fig-tree].” Likewise, In toil shalt thou eat it (Genesis 3:17.) means “eat its fruit.”
AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’ (Genesis 3:3.) and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said (If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d.) that no one knows the true central point except G-d alone. And the tree of life. This was a tree the fruit of which gave those who ate it long life. And the tree of the knowledge of good and evil. The commentators (Mentioned in R’dak in the name of the “commentators.”) have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad? (II Samuel 19:36.) — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil. (The Elohim here means angels, who have no such desire (R’dak).) And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’ (Genesis 3:22.) And the Rabbis have already said: (In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants.) “Three stated the truth and perished from the world, and these are: the serpent, the spies, (Numbers, Chapters 13-14. Sanhedrin 108a.) and Doeg the Edomite. (I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil, was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.) The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers (Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading.) whose work is truth, and who do not change from their prescribed course,” (The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a.) and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called ‘etz hada’ath’ (the tree of the knowledge) of good and evil, for da’ath in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one sheda’ato (whose will) is to return;” (Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover.) and “his will is to clear” [the produce in the store-room in his house before Passover]. (Ibid., In that case too he must search for leaven which lies under the produce even more than 30 days before Passover.) And in the language of Scripture, Eternal, what is man ‘vateida’ehu,’ (Psalms 144:3.) meaning that “Thou shouldst desire and want him;” yedaticha beshem, (Exodus 33:12. Literally, I know thee by name.) meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, Ha’eda (Can I distinguish) between good and bad, (II Samuel 19:36.) means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it. Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, That G-d made man upright, but they have sought out many inventions. (Ecclesiastes 7:29.) The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, But of the fruit of the tree which is in the midst of the garden, (Genesis 3:3.) that is to say, the one that is known by its central position, thou shalt not eat thereof. And this was what the woman said to the serpent. And the verse which states, But of the tree of the knowledge of good and evil, thou shalt not eat of it, (Further, Verse 17.) mentions it to us by its true name.
§ 70. Wendland by giving the reference to Gen. 2:9 implies that the twofold tree combines the tree of life with the tree of knowledge. It is more probable, I think, that the latter only is meant, twofold because it is the knowledge of good and evil. The reference is certainly also to Gen. 3:3, where we have οὐ μὴ ἄψησθε αὐτῆς, thus linking up the story of the tree with the prohibition against “taking hold of the pair.” While in De Op. 154 Philo interprets the knowledge of good and evil as φρόνησις, i.e. the power to distinguish the two and choose the good, in Leg. All. i. 101 f. the tree is the cause of good and evil, abstinence from which is abstinence from evil. Cf. also ibid. 61. The thought comes out most clearly in Quaestiones Gen. i. 15, where speaking of the tree he says that when good and evil are mingled together, the combination contains the beginning of death (“ubi vero bonum et malum commixta sint, principium habent mixturae mortis”).
Why, when it was commanded them to avoid eating of one plant alone, the woman made also a further addition to this injunction, saying, "He said, Ye shall not eat of it, neither shall ye touch it?" (Genesis 3:3).
Why, when it was commanded them to avoid eating of one plant alone, the woman made also a further addition to this injunction, saying, "He said, Ye shall not eat of it, neither shall ye touch it?" (Genesis 3:3). In the first place she says this, because taste and every other sense after its kind consists in the touch appropriate to it. In the second place she says it that it may seem to condemn them themselves, who did what they had been forbidden. For if even the mere act of touching it was prohibited, how could they who, besides touching the tree, presumed to eat of the fruit, and so added a greater transgression to the lesser one, be anything but condemners and punishers of themselves?
The Gemara objects: But if there are two people entering a ruin together, then there is no suspicion either. There is no prohibition against two men to be alone with a woman as, in that case, there is no suspicion of untoward behavior. Consequently, if two men enter a ruin together, there is no room for suspicion. The Gemara answers: If two individuals known to be immoral enter together, there is suspicion even though there are two of them.
Ḥizkiyya says: From where is it derived that anyone who adds, subtracts? It is derived from a verse, as it is stated that Eve said: “God has said: You shall not eat of it, neither shall you touch it” (Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and she consequently sinned by eating from it as well.
But of the fruit of the tree that is in the middle of the Garden, Elohim said, You shall not eat from it, neither shall you touch it, lest you die.
So that you do not eat from the fruit of the tree that is in the midst, Allah said, 'Do not eat from it nor approach it, lest you both die
but of the fruit of the tree which is in the midst of the garden the Lord hath said, You shall not eat of it, nor approach it, lest you die.
| וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃ | 4 J | And the serpent said to the woman, “You are not going to die, |
He (serpent) said to the woman; ‘although G’d has said you must not eat from any of the trees, etc;’ lest you die.” ….The serpent said: “you will surely not die, etc.”'. Furthermore, it is clear from what follows that Adam and his wife did not die on the day they ate from the tree of knowledge. In fact Adam lived for close to 1000 years! (Genesis 5,5). Our sages have already had difficulty in reconciling these two verses. In order to understand the whole episode, we must first of all understand what wiles the serpent used in order to seduce the woman. How could the serpent, a mere creature, persuade a human being to defy the law of its Creator? We must understand the serpent’s argument as follows: the serpent made it clear that it was aware that everything in this universe was created by G’d through a directive issued by word of mouth as when He said: “let there be light.” The continued existence of the universe is dependent every second since it began, and continues to depend on this original light created by G’d through His first directive. It follows that the tree of knowledge which also came into being by Divine command could not possibly be a source of harm and even death, seeing it too had been created subsequent to the original life-giving force in the universe, the light created on the first day. The serpent therefore argued that it follows that when G’d issued instructions not to eat from the trees in the garden, the reason for this command could not have been that it was a source of death for anyone eating from its fruit. Since this was so, why should man listen to a latter command, instead of to His initial command, as a result of which they had become living human beings! This, however, was part of the perverted logic employed by the serpent. The truth of the matter is that the “root” of the tree of knowledge in the garden of Eden goes back to a period preceding creation of the physical universe and the “falling off” of 288 “sparks” from the Shechinah into the world of the קליפות, regions polluted by impurity, i.e. our physical universe.
And behold, Chava heard the two levels, that are the learning of Torah in any way that it is learned as explained above, and also the rising of the sparks, and so she understood immediately that there is another level which is the complete clinging to the Creator, of Blessed Name, and this is what she said "you shall not eat from it neither shall touch it" (Genesis 3:3) - meaning, touching in this world, that is any pause on clinging [to God] you should not do, "lest you die" that is, interrupting clinging, since she reasoned that she was also commanded regarding this third level. And in truth, clinging comes directly from the two levels previously mentioned, and she wasn't yet on that level. And the snake that pushed her until she touched it and said "just as you did not die from this touching" (Rashi on Genesis 3:4 and Bereshit Rabbah 19:4) - the explanation is that you do not pause clinging through this, "so too there is no death from eating" meaning, even if you don't eat with the aforementioned intention, to rise [your] spirituality, "you will not die" (Genesis 3:4).
לא מות תמותון, according to Rashi, this expression means that the serpent had first pushed the woman against the tree to demonstrate that though she had touched it, she had not died. Neither would she die by eating from it. If you were to ask how did the serpent know that the woman would not die by touching that tree? G-d had threatened that anyone eating from that tree would die on that day, and the day had not come to an end yet?We must not ask such questions when examining the exegesis of our sages! Actually, this question has been asked, and answered as the serpent having convinced the woman that death would follow instantaneously if she would violate G-d’s commandment. In order to answer the doubters or deniers of the truth of the Torah, this dialogue was not completed until the next morning when the previous day had already passed without any harm befalling the woman. [Some commentators claim that the serpent had eaten herself and demonstrated that she had not suffered any harm. In that case we must assume that the animals had not been forbidden to eat from that tree. Ed.] A different interpretation of the words: לא מות תמותון: the serpent told the woman that she now risked nothing by eating, as if she had said that also touching had been forbidden, she could not die more than once anyways, so what did she have to lose by also tasting the fruit of that tree? The literal meaning of the words: לא מות תמותון, would therefore be: “you cannot die twice.”
You certainly will not die: How is it possible that there is a doubt for the Creator? Hence He is only being like someone intimidating and threatening because he does not want [it]. And such is the temptation of the evil impulse at all times - that the punishments will not be so great.
ויאמר הנחש…לא מות תמותון. The serpent said: "You will most certainly not die." The reason the serpent repeated the reference to death was to counter Eve's fears that the tree itself was lethal, or that even if it were not harmful at all, G'd would punish them with death for disobeyimg Him. The serpent claimed that neither natural nor judicial death would result from contact with the tree or its fruit. Assuming that the serpent was right, this in turn raises the question of why G'd had forbidden the fruit of that tree? The serpent had to make such a prohibition sound plausible. This is why it continued that G'd was aware that as soon as man ate from that tree he would become a real competitor to G'd, i.e. knowing what is good and what is harmful. This argument was pure blasphemy. The only reason that the wicked serpent was able to employ such an argument was that its creation had preceded that of man. The serpent was able to use its senior status in the history of creation to claim that it was privy to matters that Adam and Eve could not have been privy to. He also argued that the reason he (the serpent) had been denied entry to גן עדן was that entry had been permitted only to those who were not privy to the secret of the tree of knowledge and what it represented. It claimed that by preventing the serpent from entering the garden G'd had wanted to preserve the secret of the power that tree would impart to those who ate from it. According to the serpent, once Eve would eat from that tree she would no longer be afraid of G'd, and G'd would no longer exercise any control over her. The use of such an argument was idolatrous. According to our halachah idolatry is punishable even when it is merely an intellectual conviction (Berachot 12).
According to Bereshit Rabbah 19,3 there is another reason that the serpent used the expression מות תמות. The serpent pushed Eve against the tree and "proved" that touching the tree was not lethal- as Eve had claimed. It argued that just as touching the tree had not resulted in death, neither would eating from its fruit. We must examine this so-called "proof." If we accept that Eve had convinced herself that contact with the tree would have fatal consequences because of its very nature, the fact that her contact with the tree had proved harmless should have convinced her of the tree's harmlessness. There was therefore no reason to be afraid to eat from it. Alternatively, if Eve's fear of touching the tree were based on her belief that G'd had outlawed both eating from the tree and touching it, she now had "proof" that this was not so because nothing had happened to her after she had touched the tree. We do not consider this in the nature of any "proof," seeing that G'd's punishment did not have to be meted out immediately. We therefore prefer the explanation we offered previously that the serpent wanted to "prove" to Eve that the tree itself was quite harmless.
If you were to ask why G'd would have created a tree that was poisonous at all, the answer is -as in many such instances- that the greater the physical and spiritual effort to overcome such potential impediments to our faith, the greater the reward which is stored up in heaven for such acts of faith, a reward to be consumed by us in the Hereafter. This concept is phrased in Avot 5,26: לפום צערא אגרא, as "the reward is commensurate with the effort expended." Had G'd imposed strict limits on the power of the seducer to entice us, overcoming him would not have amounted to much. The Zohar illustrates this principle by the example of a father who wanted to test his son's moral fibre and who instructed a beautiful harlot to use all her wiles to seduce him. At the same time he had instructed the son to keep his distance from the harlot in question.
ויאמר, the serpent in its craftiness, said: לא מות תמותון, not as you say that G’d loves you so much that He forbade eating you to protect you from dying, but the reason is that not only will you not die from eating, but He made you more afraid so that you will not acquire the additional advantage by eating from it,
לא מות תמתון YE SHALL NOT SURELY DIE — He pushed her until she touched it. He then said to her, “Just as there is no death in touching it, so there is no death in eating it” (Genesis Rabbah 19:3).
5. Nachdem die Schlange vergebens einen Zweifel an der ausnahmslosen Verpflichtungskraft angeregt, weckte sie einen Zweifel an dem Ernst des Gebotes. "Ihr werdet nicht sterben! Man stirbt nicht sobald! Nur um euch in unmündiger Abhängigkeit von sich zu halten, hat er euch diesen Genuß verboten. Esset davon, so werden euch die Augen aufgehen, ihr werdet zur Einsicht gelangen, selbst zu wissen, was gut und nicht gut ist, und diese Einsicht wird euch Gott gleich und unabhängig von ihm machen. Eine göttergleiche Einsicht, die das kleinste Tier neben euch besitzt?. — פקה, verwandt mit פקע ,בקע, klaffen, aufspringen.
עין: Auge und Quell. Quell ist dasjenige, wodurch das Verborgene ans Licht tritt. So heißt הקר erforschen und aus der Tiefe heben, ebenso הפר. Auch בְאֵר Brunnen und בַאֵר klar, hell machen. So auch עין: Quell und Auge. Jedoch nicht so, als ob durch das Auge der Geist des Menschen sich ausspräche; vielmehr umgekehrt, das Auge ist der Quell, wodurch die Außenwelt in den Geist des Menschen einströmt. Das Universum strömt zusammen und nimmt durch das enge Auge den Weg zum Geiste. So וכסה את עין הארץ: es deckt die Erde so, daß es ihr den Weg zu ihrem Quell, dem Auge, sperrt, daß sie den Weg zum Auge und durch daßelbe zur Wahrnehmung des Menschen nicht findet. (אַיִן ist der Ausdruck des unbefriedigten Auges.)
לא מות תמותון “you will sure not die, כי יודע אלוקים כי בים אכלכם ממנו ונפקחו עיניכם, G’d did not forbid this fruit because it is lethal, but because He knows that through eating it you will attain additional knowledge so that you will be just like G’d, possessing total knowledge.
He pushed her... If it were not so, why did she believe him when he said, “You certainly will not die,” and not contradict him?
So. too, there is no death in eating. This [the serpent’s argument] is puzzling: she might still die, for Hashem said, “On the day you eat from it you will certainly die,” and there is plenty of time left in the day! Another question: If [she thought] they would die for touching, then it goes without saying for eating. For one cannot eat without touching. If so, why does she [mention both and] say, “You shall not eat from it, neither shall you touch it”? It seems the answer is: [She thought that] for eating from it they would die, and for touching it they would fall sick immediately, and then grow more sick until they would die on that same day. When she saw that she did not fall sick from touching it, [she thought that] she surely would not die either. Some ask: What did the serpent prove by making her touch the tree and not die? In truth she was forbidden only on eating, not on touching, and she knew this herself! Why was she not afraid for her life [to eat]? Furthermore, why did she add to Hashem’s command? The answer is: The command was made to Adam, not to Chavah. But when Adam taught it to Chavah he warned her not to touch it either, for he knew that women are light-minded. Whereas she thought that Hashem actually forbade touching. Although Rashi says that she added, and in fact she added nothing to what Adam had told her in Hashem’s Name, nonetheless she should not have replied to the serpent more than what he asked her. [And in this way, she added.] He asked only about eating, not about touching! So when she saw that she did not die from touching — which she should have, according to her understanding of her husband’s command — she took of its fruit as well and ate. And some ask further: How does touching prove that for eating [she will not die]? She was forced to touch, since he pushed her. But she will eat willingly! The answer is: She thought that the tree was like a deadly poison. Anyone who eats from it will die, similar to the Tree of Life whose very fruit bestows life. Thus she said, “Neither shall you touch it.” She considered it like a very potent poison which, as is known, can be lethal upon touch. So the serpent pushed her and told her, “Just as there is no death in touching...” (source unknown) There is a famous question: Why did Chavah fool herself? She knew that she herself added the prohibition against touching, and that is why she did not die! The answer is: Chavah understood that Hashem’s prohibition against eating also included touching. This is similar to the verse (Vayikra 12:4), “She shall not touch anything holy,” which means, “She shall not eat...” (Nachalas Yaakov)
In response to this claim, the serpent said to the woman: You will not die. There is no need for you to fear that you might die, as the tree of the knowledge of good and evil does not cause death. The serpent could speak to the woman about this matter with the confidence of being a reliable source, because man was created last, and consequently all the other creatures had more life experience than he had.
ויאמר הנחש אל האשה לא מות תמותון, “the serpent said to the woman: ”you will surely not die.” According to Rashi the serpent had pushed Chavah against the tree first, thus demonstrating to her that touching the tree did not result in any harm to her, contrary to what she had said in the name of G’d. The most common criticism of Rashi’s commentary is that Chavah simply had to reply that seeing the day was not yet over, the fact that she had not died as yet was no proof of anything, and that this was the reason that she had not died as a result of touching the tree. The defenders of Rashi’s commentary are forced to respond that the serpent challenged her by saying that since, according to her own words, she was going to die by the end of the day on account of having touched the tree, she might as well eat of it, seeing she could only die once. The basic objection to Rashi’s commentary is totally invalid, as Chavah had never said a word about dying on that day, but about dying as a result of eating or touching, i.e. immediately.
“The Lord God said to the serpent: Because you did this…” – “A contrary man incites strife, and a malcontent distances the ruler” (Proverbs 16:28). “A contrary man” – this is the serpent who stated contrary matters about His Creator. “And a malcontent” – as it voiced grievances against its Creator, saying [to the woman:] “You will not die” (Genesis 3:4). “Distances the ruler” – as it alienated the Ruler of the world, and was immediately cursed. “The Lord God said to the serpent…” – with Adam He had a discussion, (Before cursing him.) with Eve He had a discussion, but with the serpent, He did not have any discussion. Rather, the Holy One blessed be He said: ‘This serpent is a wicked one, with all the answers. If I say something to it, now it will say to me: You commanded them, and I commanded them. Why did they forsake your command and follow my command?’ Instead, He summarily issued his sentence.
Another interpretation (of Gen. 12:2): FOR I WILL MAKE YOU A GREAT NATION. What is the greatness of your children? < It lies > in the Torah, as stated (in Deut. 4:6) SURELY < THIS GREAT NATION > IS A WISE AND UNDERSTANDING PEOPLE. (Gen. 12:2, cont.:) I WILL BLESS YOU when I bless you with my glory. (Tanh., Gen. 3:4.) (Ibid., cont.:) AND MAGNIFY YOUR NAME so that your name is magnified throughout the world. (Ibid., cont.:) SO BECOME A BLESSING. What is the meaning of SO BECOME A BLESSING? Your blessing shall precede my blessing, since (in the Eighteen Benedictions of the liturgy) they say: THE SHIELD OF ABRAHAM (in the first benediction), and afterwards WHO REVIVES THE DEAD (in the second one, which is called God's Benediction).
[Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS.] The Holy One said: In the past I needed to bless my creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…. I blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. I blessed Abraham, as stated (in Gen. 24:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. the Holy One said: From now on behold, the blessings are being delivered to you. Thus it is stated (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He begot two , Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) gave it to a tenant. Now in the midst of that orchard was a one tree with an elixir of life and another tree with the elixir of death grafted upon it. The tenant said: If I water the tree with the elixir of life, the tree with the elixir of death will drink. The tenant said: I shall work and finish my time. Then whatever the king wants to do in his garden he may do. (Cf. Matthew 13:24–30.) The king is the Holy One, and the garden is the world. The Holy One delivered it to Abraham. He said to him (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He had two children, one righteous and one wicked, Ishmael and Isaac. Abraham said: If I bless Isaac, Ishmael will want me to bless him, and he is wicked. I am only flesh and blood. When I depart from the world, the Holy One will do his will. When Abraham did depart, the Holy One revealed himself to Isaac and blessed him, as stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER, . From now on, said the Holy One, behold, the blessings are being delivered to you; and the priests will bless my children.
He said to him: You have uttered slander against my children. Just as, when the serpent uttered slander (in Gen. 3:4–5), I afflicted him with leprosy; (According to Gen. 3:14, THEN THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, YOU ARE MORE CURSED arur. The midrash apparently identifies the curse with leprosy (tsar‘at). See Exod. R. 3:13, which specifically cites Gen. 3:14 and identifies the curse with leprosy.) so also with you (in Exod. 4:6): PLEASE PUT YOUR HAND IN YOUR BOSOM. SO HE PUT HIS HAND {UNTO} [IN] HIS BOSOM; AND, WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW. The Holy One said to him: You say of my children that they will not believe; yet they are believing children of believers. (Exod. 4:9:) AND IT SHALL COME TO PASS THAT, IF THEY DO NOT EVEN BELIEVE THESE TWO SIGNS: The Holy One gave him a hint. He said to him: From where do you get yours (i.e., your sentence for your unbelief in vs. 1)? From the water, as stated (in vs. 9, cont.:) YOU SHALL TAKE SOME WATER FROM THE NILE.
(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed? (Cant. R. 3:7:2, 4.) When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple. (Numb. R. 11:3.) But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.” (This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11.) It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord (This translation follows the common practice of substituting THE LORD for the Divine Name.) bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue, (There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4.) from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.
The purpose of these garments was to be לשם ולתפארת, "for dignity and adornment," as stated by the Torah in Exodus 28,2. Genesis 2,28 reports: "Adam and Eve were nude; they did not experience a sense of shame." The serpent became jealous when it saw their nudity. This is the mystical dimension of all the forbidden sexual unions. The serpent had infected humans with a pollutant. The priests were warned by the Torah not to climb the altar by means of steps so as not to reveal even part of their bodies in the process (Exodus 20,23). It is a natural tendency of man to want to climb steps, to become G–d-like, the vision held out to Eve by the serpent in Genesis 3,4. This tendency became outlawed, i.e. ערוה. Adam later was מושך בערלתו tried to conceal the fact that he was circumcised, as stated by our sages in Sanhedrin 38b. The seven days of inauguration of the Tabernacle before Aaron took over in his capacity as High Priest were symbolic of the seven days of creation. On the eighth day Moses called upon Aaron; on that day he was crowned with ten crowns (Rashi on Leviticus 9,1). He was considered as if he had been created anew on that day. On that date Adam was resurrected, so to speak, because Aaron fulfilled the commandment of "sacrificing his own personality," i.e. אדם כי יקריב מכם קרבן, performing an act which reversed the direction Adam had taken, when, instead of cementing his close relations with G–d, he had distanced himself from G–d by eating from the tree of knowledge and bringing death into the world. Nonetheless death henceforth would occur when someone, who was close to G–d (i.e. a priest) would fail to observe all the strictures on the performance of the service in the Tabernacle G–d had placed on the priests, just as death was the consequence of non-observance of G–d's law in the macrocosm, so now death would be the penalty for failing to observe G–d's law within the Tabernacle, the microcosm. At the creation G–d had warned with the words מות תמות; now two sons of Aaron died because they had approached G–d in a forbidden manner, as will be explained in due course.
When a woman experiences the pangs of birth, this results in impurity. After the birth, the impurity has been released through her pain. After the seven days of recovery from such impurity she no longer contains the ingredients that have caused it and therefore is free from any new impurity for a period longer than normal. Since, in the case of the birth of a female, the original impurity was stronger and lasted longer, the period during which she will be free from again contracting such impurity is correspondingly longer. [I have paraphrased the author's quotation of th anonymous source. Ed.] Another reason for that is that man lost his garments of light due to his sin and had to wear garments made of skin, i.e. something removed from the flesh of some animal. He became susceptible to נגע צרעת, afflictions of his skin. The Torah (Leviticus 13,1 expresses this by saying: נגע צרעת כי תהיה באדם … אדם כי יהיה בו נגע צרעת בעור בשרו. What all this means is that Adam, who was the cause of man having to wear clothing made of skin, is the cause of these skin diseases which afflict those who engage in slander. The serpent had been the one to indulge in slander against the Lord Himself when it said that Eve could safely eat from the tree of knowledge (Genesis 3,4) without incurring mortality. It seduced Eve and Adam to violate G–d's command.
they invent falsehoods -- i.e. even though at first appearance, its evil and bitter end is visible. Nevertheless, they invent for themselves false pretexts to embellish the thing they lust for and cover up its evil, such as in the eating of the Tree of Knowledge, whose evil was apparent to them, since, behold, they were warned by the word of G-d of a punishment of death. But when the serpent showed them its beauty and desirableness, and then built up excuses and covered up its evil, as written "you will not die, for G-d knows..." (Gen. 3:4). Their hearts enticed them and they were seduced by his words.
On the other hand, my great teacher Rabbi Shlomoh (Aderet) felt that that the Midrash refers to a real meal which will be served to the righteous in the world to come. He understood the saying quoted in Vayikra Rabbah 7,3 by Rabbi Berechiah literally. [This is at variance with Maimonides who understood all such Midrashim as purely allegorical as Rabbi Chavell pointed out in his notes.] Rabbi Berechiah bases himself on the verse in Leviticus 7,24 which seemed to him extraneous and from which he derived that the righteous who had refrained from eating any diseased animals or any which had died of natural causes, i.e. טרפה ונבלה, would be compensated in the future by participating in a meal from the meat of the Leviathan. The text does not say that these righteous will feast on “Leviathan,” but “on the meat of Leviathan.” This word suggested to my Rabbi that the Talmud discussed a real meal. Naturally, what the sages had in mind with this meal was not something exclusively physical, designed to only provide satisfaction for the body; this would certainly not be germane to the domain of the world of the future. We know that spiritual forces are awakened and strengthened through the intake of physical food. The idea behind this feast therefore is that seeing it would be extremely satisfying from a gastronomic point of view, the spiritual benefits derived from it would be commensurate. It is not unlike the time when Yitzchak asked Esau to provide him with tasty venison to enable him to bestow a spiritual blessing on him (Genesis 27,4). We also encounter such a spiritually uplifting meal when Moses entertained his father-in-law Yitro in Exodus 18,12 where the eating is described as taking place לפני האלוקים, “in the presence of G’d,” i.e. it was a spiritual experience. Another example of such a meal is recorded in Samuel I where we are told that the young prophets stood and prophesied before Samuel as a result of having taken part of that meal. At any rate, it is likely that the meal G’d will serve the righteous in the future will have a similar effect on them. Some commentators believe that the food i.e. both meat and fish served at that meal, possesses special properties as the animals from which it will be prepared had been the original ones created during the six days when G’d made the universe. Our present world simply does not deserve that the people in it experience such delights. This is why the people who will be invited to participate in that meal will be the ones who have led exemplary lives in this life, denying themselves any forbidden pleasures. It is entirely possible that such pure foods had been prepared already when Adam and Chavah were still in Gan Eden prior to their sin. There may even have been an allusion to this when the Torah described the tree of knowledge as inspiring the desire to acquire additional knowledge (Genesis 3,4). Nowadays we are already familiar with a variety of drugs which are helpful in this regard. If that is so, then there can be no question that under the ideal conditions prevailing in Gan Eden some of the plants which were created during the six days of creation must have possessed such power. After all, the manna which the Israelites ate during their trek through the desert, though physical food, was designed for people of an especially high intellectual level. It was meant to enable the Israelites to comprehend abstract concepts and phenomena such as angels. The manna did not contain any superfluous ingredients which had to be excreted by the body as we know from Psalms 78,25 לחם אבירים אכל איש, “each man ate bread designed for highly intellectual persons.” Our sages in Yuma 75 explain that this means that all of the manna was absorbed by the body. Our sages have found an allusion to the food which will be provided for the righteous in the future when they said in Chagigah 12: “G’d grinds manna in the heavens for consumption by the righteous.” Perhaps the period when this meal will be served will coincide with the end of the period when man [his surviving soul? Ed.] will require physical food to sustain him. Subsequent to that meal the period which our sages have described as an era during which the righteous will “sit” with their crowns on their heads enjoying the splendour exuded by G’d’s presence will commence, so that the meal served from the remains of the Leviathan will be the very last physical meal these souls will ever imbibe. Just as the eighth day of the festival of Sukkot, שמיני עצרת, is so named as it represents the pinnacle of the previous seven days of the festival as well as its conclusion, so the meal consisting of the Leviathan may be the pinnacle of physical life on earth to be followed by life of a totally different, exclusively spiritual level.
Rashi (10:1 s.v. Hayiti Mitabeil) explains that in year three Koresh had revoked his permission to allow us to return and rebuild (Sadly, a foreign government freeing us and then rescinding that freedom is a recurring theme in our history. Paroh kept charging after us at the Yam Suf only days after releasing us from slavery. Great Britain’s White Paper of 1939 essentially revoked the Balfour Declaration of 1917. The United Nations in 1947 voted to establish a Jewish state in Eretz Yisrael and ever since has been unabashedly hostile to us. The change of heart of Paroh, Koresh, Great Britain, and the United Nations brings to mind the comment of Rabi Shimon bar Yochai (cited in Rashi to Bereishit 3:4 VaYishakeihu) that Esav always hates Yaakov. The hug and kiss Esav gave Yaakov was a fleeting and very temporary emotion and gesture.) . He had been pressured by the Samaritans to rescind his permission for the Jews to return and rebuild (When seeking permission to create an Eruv in the community in which I was raised, the first question the local assemblyman, whom I asked for help with obtaining the requisite permits, was whether I expected anyone to object to the creation of the Eruv. Politicians are happy to help with something that is non-controversial. The moment it becomes embroiled in dispute, they will likely recoil and seek to avoid upsetting any of their constituents. This seems to explain Koresh’s reversal. He was happy to help us as long as no one complained. The moment he heard a complaint he withdrew his support.) .
“The two of them were naked” [2:25]. Adam and Eve were naked and were not ashamed, like the animals. The snake was wicked and saw how Adam and his wife Eve had sexual relations openly, like the animals. The snake desired to have sexual relations with Eve. (Genesis Rabbah, 18.6.) It wanted that Adam should die and it wanted to make Eve its wife. The snake made up a rumor and asked: did the Holy One forbid you to eat from all the trees in the garden? That is to say, it knew well that the Holy One only forbade them to eat from the tree of knowledge. However, the snake made up the rumor in order to raise the issue to initiate a discussion between them. The woman answered that God not only forbade us to eat from the tree of knowledge, but we should not even touch the tree. Our sages say that one should not add what one was not commanded. (Rashi, Genesis, 3:4.) The Holy One did not forbid touching it, but the Holy One did forbid eating from it. Eve added [to what she was commanded] and lied. As a result, she came to commit a sin. The snake then went and pushed Eve’s hand into the tree of knowledge and said to Eve, just as you did not die from touching, similarly you won’t die from eating, but the Holy One forbade it to you. He knows that you will be like the angels if you will eat from the tree of knowledge. Eve saw that the snake was speaking correctly. She thought to herself that it is good that we will become like angels when we will eat and that eating it will open our eyes. Therefore she ate from the apple and also gave it her husband to eat. She thought that if I die then my husband Adam must also die so that he should not live and take another wife. She also gave the wild and domestic animals and the birds to eat so that they should also die. All the creatures ate, but one bird that is called hol did not want to eat from the apple. Rabbi Yudin says in the name of Rabbi Simeon, the hol lives for a thousand years and after a thousand years its body becomes corrupted and its feathers fall out and what is left is the size of an egg. Then it grows again and becomes mature. (Genesis Rabbah, 19.5.)
Toldot Yizhak writes that one can ask two questions about this matter. The first is why did Eve lie and speak falsely to the snake saying that she was told not to touch. The Holy One only commanded not to eat, but he did not forbid touching. Secondly, when the snake pushed Eve’s hand against the tree and said: just as you did not die from touching it so you won’t die from eating it. Why did Eve believe the snake? “She replied” [3:2]. She would indeed die because of touching it before the end of the day, since the Holy One said that you would die before the end of the day. Eve ate of the tree immediately and did not attempt to see if she would die from touching it. She should have eaten from it afterwards when she did not die from touching it. One can ask another question. The Holy One said to Adam, why did you eat from the tree? He answered: my wife gave it to me. What did Adam think? Because my wife gave it to me, therefore he should exempt when the Holy One forbade it. Ramban writes: Adam said to the Holy One, because you gave me a wife as a helpmate, I thought to myself that what she tells me I must do, and therefore I ate from her hands. (Ramban, Genesis, 3:12.) One can ask about this, was Adam such a fool that if the Holy One had indeed forbidden it that he would follow his wife? However, the explanation is that Adam and Eve thought that the reason the Holy One forbade eating from the tree of knowledge was because of where the tree of knowledge stood. It was sacred, in a very holy place, where the Shekhinah used to rest. The tree of knowledge stood in the middle of the garden because it was the custom of kings to dwell in the middle of the land and the Shekhinah dwelled in the middle of the garden. They thought that the Holy One forbade eating from it because of touching it. If one would eat from it, then obviously one would have to touch it. However, if an apple would fall off the tree of knowledge and roll outside the sacred area, then one would be allowed to eat the apple. The Holy One would not deny man a good thing like the tree of knowledge, from which one derives good understanding. However, Adam said that the Holy One forbade it because the tree of knowledge stands on a holy place that no person may walk on it. Adam was mistaken about the verse “you shall not eat of it” [3:17]. This means, you should not eat from it. That is to say, when the apple is on the tree, you should not eat from the tree, but when the apple falls off, then one may eat it when it rolls out of the sacred area. This is why the woman said to the snake, “and from the fruit of the tree in the middle of the garden” [3:3], from the tree that is in the middle of the garden. That is to say, it stands on a holy spot in the very middle. Just as a king has his dwelling in the middle of the land, similarly the Shekhinah dwelled in the middle of the garden. That is why the woman said to the snake that the Holy One forbade touching it. That is to say, the Holy One did not explicitly say that one should not touch it, but the woman herself assumed that this was the reason the Holy One said, “do not eat from it” [3:3]. Therefore, the woman did not tell a lie according to her opinion. The snake said to the woman: you spoke well, according to your opinion, but you are mistaken. The Holy One begrudged you the good that you should be like the angels. Therefore, the verse says, “and the woman saw that the tree was good” [3:6]. That is to say, the woman saw that the Holy One did not want to give such a good thing to people. However, Adam did not think this way, but that the Holy One considered this place as very holy. That is why Adam defended himself before God, saying that the woman gave it to me. That is to say, I did not touch the tree and I was not at the holy place, but the woman gave it to me and she tore it off from the tree. Therefore I am not guilty of the death penalty. Therefore, he did not die the same day because he did not deliberately commit the sin. He thought that one is allowed to eat, but one is not allowed to touch it. Since Adam did not die, Eve also did not die so that he should not be alone, without a wife. (Toldot Yizhak, Genesis, 3:3–4.)
Toldot Yizhak gives another explanation. Adam excused himself by saying, You forbade me from eating of the tree of knowledge before I had a wife because the tree of knowledge creates the desire and inclination to love women. Therefore, since I did not have a wife, You correctly forbade me from eating of the tree of knowledge, so that I should not have the desire or evil inclination for women. However, now that you have given me a wife and it is a mitzvah to have children, therefore I ate it because I have a wife. This is also why she gave it to me so that I should have desire for her. Another explanation is that Adam excused himself because the Holy One gave him a wife who should help her husband because the man is obligated to study Torah. The wife should cook for him and should provide the food for the house and the husband should not ask whether she is cooking kosher or not. He must believe her. That is why the verse says, “the woman that you gave me as a helpmate” [3:12]. She gave me to eat and I am not obligated to ask her what sort of apple she gave me. I thought that it was a different sort of apple. (Toldot Yizhak, Genesis, 3:3–4.)
“The Lord said to the woman: What is this that you have done” [3:13]. God asked the woman, why did you eat, even though it had not been forbidden to her. However, the woman was joined to Adam as if they were one body, since the Holy One had taken a rib from Adam’s body and made a wife out of it. That is why the Holy One asked Adam and Eve, why did you eat? That is why he punished and cursed both of them. However, He did not ask the snake, why did you do this? He did not want to hear any excuses from it and cursed it immediately. (Genesis Rabbah, 20.2.) Our sages (M. Avot, 5:18.) learn from this that one who causes his friend to sin is punished more than his friend. (Toldot Yizhak, Genesis 3:3–4.)
Why the serpent tells the woman lies, saying, "God has said, Ye shall not eat of every tree in the Paradise," when, on the contrary, what God really had said was, "Ye shall eat of every tree in the Paradise, except one?" (Genesis 3:4).
The serpent said to the woman, You certainly will not die.
And he said to her, 'You both are not dying.'
In that hour the serpent spake accusation against his Creator, and said to the woman, Dying you will not die; for every artificer hateth the son of his art:
| כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכׇלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃ | 5 J | but God knows that as soon as you eat of it your eyes will be opened and you will be like divine beings who know (divine beings who know Others “God, who knows.”) good and bad.” |
And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.
והייתם כאלוקים, “and you will wind up being just like G-d;” the word as used by the serpent means: “like angels.” We have confirmation for this from the translation of Onkelos, i.e. כרברמין חכמין, “of superior intelligence;” (according toMaimonides in his moreh nevuchim, this is not the only time that the word; elohim is used to describe angels.
And the eyes of both of them were opened: To see what is fit to be the way of the world, and what is not fit. Since even though the love of God wizens greatly, it nevertheless diverts the eye from the way of the world. And that is as it is found in Eruvin 54b, "They said of Rabbi Elazar ben Pedat that he would sit and engage in Torah study in the lower marketplace while his cloak was lying in the upper marketplace." And because of that, the man did not understand that it was not proper to stand naked in front of God. And all the more so did the woman not have [understanding of this] at all, but rather only [acted out of] love for her husband.
And you will become as gods, knowing good and evil: Like the angels who intend [to act] in the name of God, but are separate. And their service of the Creator, may He be blessed, is because they know that their mission is [the source of] their existence in the world, but after they do their mission, they are nullified. And you shall also be knowing [what is] good for yourselves and evil (bad) for yourselves.
AND YE SHALL BE AS GOD. As angels. (See I.E.’s comment on Gen. 1:1.)
Others “God, who knows.”
והייתם כאלוקים יודעי טוב ורע, “and you will be like G-d, knowing good and evil.” From this it would appear that prior to his sin Adam did not possess the ability to distinguish good from evil. If that were true, then what happened here would violate a Talmudic principle, i.e. that a sinner should not be allowed to benefit by his sin. It is clear to me that one must not understand the verse to mean that Adam did not know the difference between right and wrong prior to his sin any more than do the animals. The meaning of the words: “you will be like G-d,” is appropriately translated by Onkelos who renders these words as: ותהון כרברבין חכמין בין טב לביש, “you will become possessed of superior wisdom knowing what is good and what is evil.” There can be no question that at the time G-d created man He had equipped him with a superior intelligence. This is the meaning of Genesis 1,27 “He created him in the image of G-d.” The word צלם in that verse is a reference to intelligence. If G-d commanded man not to eat from the tree of knowledge, the reason He did so was precisely because man was intelligent enough to distinguish between truth and untruth. G-d is not on record as commanding animals what to do as they have no intelligence. The problem is that knowledge of good and evil is not something within the realm of intelligence. When man is asked to define heaven he does not say “heaven is spherical and beautiful;” when asked to define earth he does not say: “earth is flat and ugly.” He would make statements which confirm or deny the truth of something, not its moral potential. Prior to his sin, Adam’s intellect was totally spiritually oriented; it was not concerned with matters of the body. He was not even familiar with such matters. He was completely unaware of the carnal implications of nudity, etc. He considered his genitals as organs no different from all his other organs. Once he had sinned, and suddenly experienced the sex drive as an instrument of physical gratification, i.e. “he saw that the tree was good to eat and a pleasurable experience for the eyes,” he was immediately punished by being stripped of his ability to use his intellect objectively; from that moment on, considerations such as physical desire, appreciation of physical beauty or ugliness clouded his previously pure intellect. This is why the serpent spoke of “you will become intimate (an alternate meaning of ידע) with good and evil.” The serpent had been careful not to say: “you will know truth and falsehood,” or words to that effect. You should pay special attention to the wording of verse seven ותפקחנה עיני שניהם וידעו, “the eyes of both of them were opened, etc.” The Torah deliberately did not write that as a result of this opening of their eyes ויראו, “they saw,” but it wrote וידעו, “they knew” that they were naked. What they suddenly “knew” they had already “seen” previously. The Torah wanted to emphasize that they now “saw” something they had been aware of previously in a totally new light. What had previously not been shameful had suddenly become something shameful. The reason was that they had overstepped the boundaries and displayed a tendency to derive physical pleasure from something G-d had denied them. They had displayed a desire to be more animal-like in their cravings. As a result, their punishment consisted in their being allocated animal-like food as we find in verse 18 “you will eat the grass of the field.” [Previously, as pointed out in connection with 1,29, they had been allocated only the kind of herbs which produced self perpetuating seeds, as distinct from the food allocated to the animals.]
כי יודע...ונפקחו עיניכם He knows that your mental eyes will be opened to be like angel יודע טוב ורע, who know good and evil. The serpent had heard these words only from Chavah herself in her previous words. (verse 1)
כי ידע FOR [GOD] KNOWS — Every artisan detests his fellow-artisans (“Two of a trade never agree”). The serpent suggested to her: God ate of the tree and created the world (Genesis Rabbah 19:4) so if you eat ...
והייתם כאלהים YE WILL BE AS GOD — Creators of worlds.
Every craftsman... Rashi is answering the question: On the contrary, why did Hashem not feed them the fruit so they will become wise and know of good and evil? Rashi answers: “Every craftsman resents his fellowcraftsman.”
The serpent now revealed the ostensible motivation for the divine prohibition: For God knows that on the day you eat from it, then your eyes shall be opened, and you shall be as God, knowers of good and evil. God does not want you to eat from this tree, not because it is dangerous, but because by consuming it you will be raised to a higher level. God seeks to prevent you from acquiring the knowledge of good and evil that He possesses.
In the immediately following responsum, Iggerot Mosheh, Oraḥ Hayyim, I, no. 99, a responsum actually authored some two years prior to the preceding responsum, Rabbi Feinstein offers somewhat broader guidance. The question posed to him is whether it is permissible to invite people to attend synagogue services when it is known that they will travel by automobile in order to do so. He responds by ruling that it is forbidden to extend such invitations to people living at a distance from which it is impossible to come by foot on the grounds that the invitation constitutes a forbidden act of "placing a stumbling block before the blind" that is prohibited on the basis of Leviticus 19:14. He further advances a novel thesis in declaring that an invitation of such nature entails an additional transgression in the form of "enticement" (meisit). Deuteronomy 13:7-12 establishes successful enticement to commit an act of idolatry as a capital transgression. Citing the statement of the Gemara, Sanhedrin 29a, declaring the serpent that tempted Eve to partake of the fruit of the Tree of Knowledge as having had the status of an "enticer," Rabbi Feinstein argues that enticement to commit any infraction constitutes a distinct sin, although only enticement to idolatry constitutes a capital transgression. (Iggerot Mosheh’s assertion that the prohibition against “enticement” is not limited to idolatry is not found in earlier sources and is directly contradicted by R. Meir Dan Plocki, Klei Ḥemdah, Parashat Re’eh, sec. 4. The serpent’s declaration, “You shall be as God, knowing good and evil” (Genesis 3:5), constituted enticement to deny a fundamental principle of faith. Denial of fundamental principles of faith constitutes heresy which, in turn, is tantamount to idolatry in other areas of Jewish law as well, as shown in this writer’s “Be-Bi’ur Shitat ha-Rambam be-Sheḥitat Akum u-Mumar,” Bet Yiẓḥak, XX (1989), 279-284.)
Man is not only a creature who combines opposite extremes of creation in a state of fusion, but his powers of perception also are twofold, consisting of cognitive processes by his senses as well as cognitive processes based on his intellect. Yediah, knowledge, is what we perceive by means of our intellect. This is the result of using the upper extremes of our powers of perception. Hakkarah, on the other hand, is perception by means of feeling, sensual perception, the lower end of our range of perceptual tools. The two processes work in different ways from one another, and what is perceived intellectually is not comprehended by the senses nor is what is sensually perceived understood intellectually. Intellectual perception extends to the general, whereas sensual perception extends to the particular. Intellectually, one can perceive the nature of the earth, but not all the innumerable details in it; sensually one can feel all these infinite little details without thereby arriving at any conclusions concerning their overall nature and purpose. Children proceed empirically when learning to distinguish between sensations and between different phenomena. Only much later do they become able to form overall concepts. Intellectual beings devoid of bodies proceed in the opposite manner. Our sages view man as enveloped in darkness, but able to recognize phenomena bathed in light. Angels, on the other hand, are situated within an ocean of light, unable to recognize what is immersed in darkness. The Almighty, of course, possesses the ability to perceive both what is bathed in light and what is surrounded by darkness. In this allegory, intellect is equated with "light." Man's advantage over the angels is, that in addition to intellect, he also possesses senses, enabling him to perceive the particular as well as the general by means of these senses. This is why Adam could distinguish correctly between animals, recognizing their individual characteristics. To return to the parable of light and darkness. If matter is perceived as an impediment to pure light (matter being opaque), then angels being unencumbered by matter due to their being purely spiritual beings have difficulty distinguishing different shades of matter, i.e. darkness. It is not unlike the difficulty experienced by a white man when trying to distinguish the features of, say, the Chinese. The Almighty, having created both light and matter, is thoroughly familiar with His creation. His powers of perception are entirely different from those of either man or angels. Adam had demonstrated his superior conceptual powers by naming both himself, the animals and his Creator. Since the terms "good," i.e. proper, or "gratifying," apply to both general concepts of knowledge as well as to particular objects of one's perception, the same needs to hold true for "bad," i.e. improper and "unpleasant," if we are to give meaning to the term "knowledge." Interestingly, the tree of knowledge is called the tree of knowledge of "good" and "evil," not the tree of knowledge of what is "true" and what is "false." The serpent refers to G-d as being able to distinguish between "good" and "evil." In Samuel II 14,17, we read of angels being defined as knowing "good and evil." Why then do our sages seem to deny that angels possess the power to distinguish between good and evil? Maimonides claims that man was unique in creation because he was the only creature to possess this ability. He claims that angels recognize only objective values such as truth and falsehood, not relative values such as "good" and "evil." If Adam called himself "Adam," this was because since the raw material that he himself was made of was "adamah," earth, i.e. davar murkav, matter composed of several elements. Hence, he was able to correctly identify other creatures composed of similar raw materials. He could also perceive in which way each differed from another. When the Midrash describes man's knowledge as merubah, this does not mean "greater," but "more variegated." A scholar who is an expert farmer at the same time, possesses a wider range of knowledge than his counterpart who is merely a theoretician. However, this advantage is merely quantitative, not qualitative. It does not mean that man's wisdom is superior to that of the angels. Since the terms "good,” “beautiful,” “dignified” etc. are intrinsically intellectual definitions, angels naturally must know them also as well as their opposites, although they need not be capable of possessing these characteristics. Since this is so, there is no good reason not to understand "and you will be like G-d knowing good and evil," as referring to the angels' ability in this regard (Genesis 3,5). In Samuel II 14,17, the wise woman from Tekoah also uses the term "elokim" for angels, just as G-d seems to do in our Parshah. The author rejects all those commentaries which avoid the peshat in the verses under discussion. He devotes many pages to disprove other commentators' opinions about the angels' powers of perception.
3) It is on the third plane, man's relationship with society at large, that man's duty to act morally is most evident. Concerning all his business dealings, man needs to observe justice and fairness, as well as to ensure that no fellow human being suffers physical harm on his account. When David dispatched a servant to Naval, (Samuel I 25,6) bidding him "may you be at peace, may your household be at peace, may all that is yours be at peace," he may well have referred to the three areas in which man has to assure himself of his moral well being. "Peace is only attained when one has satisfied the moral demands made upon one." When Michah identifies the Lord's demands on mankind, (Michah 6,5) he refers to the very same thing when he proclaims "what does the Lord demand of you except to do justice, loving kindness and to walk humbly with your G-d." Justice refers to one's conduct vis a vis society at large, loving kindness to one's conduct vis a vis one's family who may not have a legal claim on one. Finally, humility is an area in which one is least restricted, namely one's conduct vis a vis oneself. When Moses describes G-d’s attributes, (Deut. 32,4) he refers to the same thing. "All His ways are justice," refers to G-d’s conduct in His very own domain. "A G-d of faithfulness," refers to His relationship with His creatures. "He is righteous and upright," refers to His relationship with the universe at large. Psalms 145,17, "G-d is just in all His ways, fair in all His deeds," explains that there are two kinds of justice. Tzedek is the justice that applies to most men in similar circumstances. Chessed is the allowance made for special circumstances when the law, which is after all designed to cover only most situations, fails to allow for special circumstances. The right to grant pardon is based on the recognition that strict application of the law does not always mean that true justice is being meted out. G-d, of course, is the ultimate judge who can make allowances for all exceptions, since He is the only one aware of all circumstances. Tzaddik, just means the norm are His guidelines. Chassid, He adjusts for individual need. Here are some examples of the inadequacies of normal assumptions which Jewish law is based on. "Debtors do not repay loans before the due date." (Baba Batra 5) The underlying assumption of this statement may not always be correct. "Claimants have to furnish proof of their claim." G-d has instructed Jewish judges in Deut. 17,10, that if doubts arise as to the adequacy of existing provisions in law, the Supreme Court may give a decision based on their deliberations, and such decision is binding, even (as the Sifrey puts it) if "they say that left is right or right is left." The idea is: even if the decision of the Supreme Court appears in direct conflict with normative Jewish practice. Of course, all this is applicable only when the Supreme Court's decision is based on accepted Jewish guidelines. Anyone who disputes the authority of such a Jewish Supreme Court, i.e. Sanhedrin, is liable to the death penalty. The Talmud Shabbat 10, states "whosoever judges truly, is a partner to G-d." This is also the reason that Torah frequently refers to judges by the term "elohim." This is also what the serpent had in mind when it said to Eve "you will be like elohim, knowing good and evil." (Genesis 3,5) The Midrash explains the meaning as "like creators of worlds." He who invariably feels himself bound to the general rules, even though he may be meticulous in applying them, is destroying worlds rather than building them. The Talmud Baba Metzia 38, claims that it was this kind of bureaucratic zeal that caused the destruction of Jerusalem.
Although as a rule the parable is used to help the reader or listener understand a difficult subject by means of illustrating concepts familiar to him, there are occasions when the parable is used in reverse. An example of the former usage is the verse "as a father chastises his son, so does the Lord chastise you." (Deut. 8,5.) On the other hand, the line "you will be like G'd, knowing good and evil," (Genesis 3,5) is an example of the use of the parable in reverse. Although we have no concept of the essence of G'd, we do understand the concepts of "good" and "evil;" ergo it helps to define G'd by saying that this knowledge is one of His attributes. Or, as the Talmud Berachot 10, says "just as G'd fills the universe, so does our soul fill our body." The subject "G'd" can be brought closer to our understanding, although the essence of G'd remains a mystery. Drawing conclusions from the known microcosm regarding the nature of G'd, the great unknown, is only possible with the aid of the Torah, G'ds revealed law. Since Greek philosophers have no such terms of reference they cannot draw any valid conclusions. The latter, observing three kinds of life in our world, i.e. plants, animals and humans, and noting that man comprehends all three kinds of life, concluded that man has three souls, one each to enable him to comprehend the various forms of life respectively. They did not realise that a single soul can govern all three aspects of life, (provision of food, motion and intelligent planning) Shimon the Just tells us that since man is heir to such a tripowered soul, one that governs vegetable, animal and human abilities, he must therefore assume a threefold moral obligation corresponding to his endowments. These obligations are the promotion of Torah, Avodah, i.e. service in matters relating to the man/G'd relationship and the performance of kind deeds, i.e. building social relationships with his fellow human beings. This is a suitable introduction to the whole tractate of Avot. When the Talmud says "the kingdom of earth is similar to the kingdom of Heaven," (Berachot 58) the meaning may well be that just as we find in the "upper" world both purely spiritual beings as well as bodies, (galaxies) although the essence of that world is spiritual, abstract, so we find in our "lower" world creatures possessed of spiritual capabilities, although by definition these creatures belong to an essentially physical world. Human beings have been equipped with a soul to aid them in performing their physical functions properly, just as the galaxies have been equipped with bodies to enable them to perform their spiritual functions properly. At the same time, just as there are completely disembodied spirits in the "upper" world, so there are completely lifeless bodies in our "lower" world, such as stones etc. Just as the planets in the galaxies have bodies to help them perform the tasks assigned to them by the Creator, so the animal kingdom has a kind of "soul" to help it perform the task assigned to it by the Creator in the scheme of things in our world. It is however, impossible to classify the soul of man as having been designed to serve his body, else one would have to believe that man's soul perishes at the same time his body dies, seeing it has no longer a function to perform. In that latter event, man would hardly possess an advantage over the animals. Rather, man is to be viewed as the counterpart to the angels, who appear in human form on occasion, i.e. equipped with a body, in order to perform a task that requires them to become visible to man. We refer to such apparitions as have been granted to Hagar, Lot, Gideon, Manoach and others. In all those instances, the bodies were corollaries to the angels' spirits. By the same token, man, or especially Jews, have been given a body to assist their souls to perform their tasks. The task of the Jewish people is to perform a mission on behalf of G'd, and the task of the High Priest is to do the same in an even more intensive and specific manner. The High Priest wears the special garments when he performs service in the holy Temple. These garments are worn only once, and were not passed on even to his successor. They had to be removed immediately upon termination of the respective service performed in the Temple. Angels appeared in one kind of human garb only once, since each angel was entrusted with only one mission at a time. A number of Midrashim elaborate on this parallel between the "upper" world and our own world down here. (Vayikra Rabbah 21) Once we accept this comparison, the statement that the Jewish people are to be a kingdom of priests illustrates the functions we are to perform even better. The function of the Jewish people is to act as messenger/priest for mankind. We are given a special equipment to help us perform this task, i.e. Torah etc. If we abuse this equipment for personal advancement instead of employing it to perform our tasks, we are guilty of treason both vis a vis G'd and vis a vis mankind. Our punishment in such an eventuality will reflect the severity of the crime.
It is well known that no act is carried out successfully unless the one carrying it out possesses a) the physical ability to carry out that act; b) has the will to carry it out; c) has the technical knowhow to execute what he plans to do. The ability to do good or evil is common to everyone from birth. (See Isaiah 7,15) "He will eat butter and honey when he knowingly rejects evil and chooses good." The willpower to do good is only found in those to whom G'd has granted a measure of wisdom, and who possess fear of the Lord. Even if a person is able to do the right thing, and is possessed of an urge to do the right thing, he will still not make much pogress. The true choice of what action to take exists only if the one doing the choosing is fully aware of the impact of what he is about to do. Freedom of choice is useless if one does not possess the criteria to evaluate the choices that exist. Whenever the Torah mentions bechirah, choice, it gives advice as to what choice is to be made, so as to ensure that we are equipped to make the right choice. The emphasis the Torah employs in giving this advice is in proportion to the importance of the choice to be made. Crucial decisions rate extra advice on the subject, even repetition of that advice. In this way the consequences of making the wrong decision are pointed out by describing the penalties in store or the reward to be obtained by making the right decision. Intelligent persons, therefore, are careful to live according to the advice proffered, and to avoid at all cost any action in defiance of such advice. When danger is evident, the circumspect act like David at the Court of Avimelech, not like Gedalyah ben Achikom who had been warned that Ishmael ben Netanyah would assassinate him. This is especially so when one confronts hidden dangers, i.e. innocent looking exteriors behind which deadly poison is hidden. Sotah 22, has Yannai saying "more than anything beware of the hypocrites, they are worse than the Pharisees or the Libertines." Solomon describes the futility of the plans of the sinners, plans which will backfire. (Proverbs 1,19) Similarly, the Torah advises against the path of the wicked. The passage in Proverbs cannot be part of the invitation of the violent people to join them, since, far from enumerating advantages, it warns of the pitfalls involved. (verse 12) The verse could be interpreted as an invitation to despoil the spoilers, since he who steals from the thief is not culpable. Solomon's advice then would be not to follow such a path, since one is not to trust anyone whose trademark is thievery and violence. Their promise of easy gain would soon be revealed as hollow, incapable of fulfilment, so that all the effort expended in pursuit of such endeavours will prove fruitless.
Before, however, entering upon this problem and its solution I must premise that every Hebrew knows that the term Elohim is a homonym, and denotes God, angels, judges, and the rulers of countries, and that Onkelos the proselyte explained it in the true and correct manner by taking Elohim in the sentence, “and ye shall be like Elohim” (Gen. 3:5) in the last-mentioned meaning, and rendering the sentence “and ye shall be like princes.”
You are right also in asserting that, thus understood, revelation of the Divine will is absolutely required, whether external or internal, or both. I am not at all surprised that you can not follow me in my Biblical interpretations. For the present, therefore, accept my outlined statements as though they were mere personal hypotheses of my own; investigate their intrinsic truth; familiarize yourself with the thought: "How would it be if this were really the contents of the Torah?" and leave it to me to demonstrate later that such is really the case. Let us now continue. We have now, guided by the Torah, ascertained the position of man in creation. Neither as god nor as slave shall he stand in the midst of the creatures of the earth-world; but as brother, as co-working brother, occupying, however, the rank of first-born among his brother beings, because of the peculiar nature and extent of his service; he is to be administrator of the whole Divine estate, the earth-world; to provide and care for all therein according to the will of God. From God alone, source of all might, does man derive the right to take for his own use the earth-world, but with this right comes also the duty, only to appropriate the permitted, and to use that in strict accordance with the will of the Giver. "Good" should be for him only that which agrees with this Divine will and with the disposition fixed for objects by Divine wisdom; "evil" only that which stands in opposition to these principles. Not that should be deemed good or evil which is agreeable or disagreeable to him, man; which is pleasant or unpleasant to his sensual nature, or that which harmonizes with, or is opposed to, principles, arbitrarily selected by himself without reference to the will of Deity.
From then on, they only made use of the methods of ascending to the world of Action-Asiyah, and nothing more. However, because Action-Asiyah is the lowest of the four world, and additionally, because the angels of the world of Action-Asiyah themselves are composed of a majority of evil with a minority of good, and moreover, because the good and evil in them greatly adhere to each other, therefore there is no Godly comprehension and grasp in the world of Action-Asiyah, being that it is impossible to only grasp the good in it. Therefore, whatever grasp there is, is an admixture of good and evil, truth and false. ([The following passage from the Zohar, which is included as a note in this section, appears to either be an addition from an alternate manuscript, or added by the Chida]: This is similarly stated in Tikkunei Zohar, Tikkun 66 (97a), as follows: Rabbi Shimon said, “Woe to those people who set aside engagement in the study of the Torah, about which it states (Genesis 3:22), ‘And he shall take also of the Tree of Life,’ and engagement in the mitzvot, which are the fruit of the tree, about which it states (Gen. 3:22 ibid.), ‘and he shall eat and live forever.’ Woe to those who instead follow after those who entice them, who are from the side of the primordial snake (Nachash HaKadmoni). They entice them, telling them, “Come and learn how to command the angels who rule over the stars and the sun and the moon, and those who are appointed over the evil spirits and demons, and you will be like God, knowing good and evil.” It is about such people that it states (See Deuteronomy 17:3; Kings II 23:5; Jeremiah 44), “So says HaShem-יהו״ה to those who sacrifice and offer incense to the stars and constellations, to the sun and moon, and to all the hosts of the heavens; something that I never commanded.” The engagement in such matters is forbidden by the Holy One, blessed is He, as He commanded Adam (Genesis 2:17), “But as for the tree of knowledge of good and evil, you shall not eat of it etc.” Yeshu the wicked one, made use of this knowledge, and the same is so of the generation of Enosh, the generation of the flood, and the generation of the dispersion. The Holy One, blessed is He, uprooted them all from this world and from the coming world, as it states (Genesis 2:17), “On the day that you eat of it, die you shall surely die (Mot Tamut-מות תמות).” That is, “you shall die” (Mot-מות) in this world and “you shall surely die” (Tamut-תמות) in the coming world. This sin of making use of the holy names to command angels and demons is what brought about the destruction of the first Holy Temple and the exile of the Jewish people among the nations of the world, through which many were killed. For, each man sacrificed and offered incense to angels and demons, and drew the powers of impurity upon themselves. When the prophets would come and chastise them, the verse (Kings II 17:13-14) attests that they did not listen to the voice of the prophets and the seers. How would the prophet chastise them? He would tell them, “Repent and do Teshuvah, and if not, there will be the fulfillment of the verse (Deuteronomy 11:17), ‘He will restrain the heaven so that there will be no rain, and the ground will not yield its produce, and you will be swiftly banished from the goodly Land that HaShem-יהו״ה gives you.’” They, however, made light of the words of the prophet, and ridiculed him, saying, “We need not be concerned with your words, as we will command the angels who are appointed over the rain, and we will force them to bring forth the rain.” However, because of them, the Holy One, blessed is He, exchanged His appointed angels in their tasks, and they were instead killed and the Holy Temple was destroyed because of them, and it is because of them that the Jewish people were exiled. This was the sin of Adam, through which the snake caused death to him and his wife. He enticed them with that tree, as written (Genesis 3:5), “God knows that on the day you eat of it your eyes will be opened and you will be like God etc.” For this reason, the Holy One, blessed is He, commands man and tells him to contemplate that which is permitted to be contemplated, but not engage in hidden matters (See Deuteronomy 29:28).)
Chapter (78) 79: Torah [1] "And Judah he sent before him unto Joseph" (Genesis 46:28). As it is said in scriptures: "A small city (Ecclesiastes 9:14), this is the Garden of Eden. And there are few people in it (Ecclesiastes 9:14), these are Adam and Eve. And a great king came to it (Ecclesiastes 9:14), this is the serpent. And he built great fortifications on it (Ecclesiastes 9:14), because God knows, etc. (Genesis 3:5). And a poor and wise man was found in it (Ecclesiastes 9:15), this is Adam, as it is said 'And the man called his wife's name Eve' etc. (Genesis 3:20). And if he had been in the Garden of Eden when the serpent deceived Eve, they would not have eaten from the tree. And he saved her (Ecclesiastes 9:15), 'the woman whom you gave to be with me' etc. and ate (Genesis 3:12), for if he had not confessed to eating, God would have destroyed the Garden of Eden for their sake. But because he confessed, he was expelled from the Garden of Eden, as it is said 'And he drove out and completed' (Ecclesiastes 9:15). And Adam did not remember (Ecclesiastes 9:15), God said 'Adam did not remember, but I remember' as it is said 'And the Lord God called to the man' etc. (Genesis 3:9)."
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“The serpent was more cunning than any beast of the field that the Lord God had made. It said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – it is written: “For with great wisdom is great anger, and he who increases knowledge increases pain” (Ecclesiastes 1:18). By increasing wisdom a person increases anger against himself; by increasing knowledge he brings pain upon himself. Solomon said: Because I increased wisdom for myself I increased anger against myself, and because I increased my knowledge I brought pain upon myself. (It is because Solomon was so wise that he became overconfident and transgressed (see Bamidbar Rabba 10:4).) Have you ever heard anyone say: ‘This donkey is afflicted by a cold?’ [Or:] ‘So many inflammations afflict him.’ [Of course not.] Where is suffering found? It is among human beings. (Who have intelligence.) Rav said: A Torah scholar does not require forewarning. (In order to incur liability for sinning. Most people are not punished unless they have been forewarned that they are committing a forbidden act, but the Torah scholar already knows that what he is doing is forbidden.) Rabbi Yoḥanan said: It is like fine linen garments that come from Beit She’an; if they get a bit dirty they are ruined [and it is a great loss]. But the linen garments of Arbel, what is their quality, and what is their value? (Being of lower quality, they are not ruined by a little stain, and in any event even if they do get ruined, they do not cost much.) Rabbi Yishmael taught: In accordance with the camel, so is its burden. (The stronger the camel, the more weight is placed on it. This is a metaphor for what was said before: The higher one’s status is, the greater one’s liability.) This is the ordinary way of the world : If two people enter a restaurant, and one says: ‘Bring me a piece of roast meat, white bread, and fine wine,’ and the other says: ‘Give me bread and beets.’ This one ]the first man] eats and suffers, (From eating too much rich food.) and that one [the second man] eats and does not suffer. The food is too much for this one, but it is not too much for that one. It is taught in the name of Rabbi Meir: The downfall of the serpent was in accordance with its greatness – The more cunning, the more cursed. Rabbi Hoshaya Rabba said: It [the serpent] (Before it was punished and reduced to its current form.) stood erect like a reed, and it had legs. Rabbi Yirmeya ben Elazar said: It was a heretic. (It said blasphemous things about God (Genesis 3:4–5).) Rabbi Shimon ben Elazar said: It was like a camel. The world lost a great benefit, as were it not so [that the serpent was punished], man would have been able to send merchandise with it and it would have been able to come and go [by itself]. (Due to its superior intelligence.)
“The woman said to the serpent: From the fruit of the trees of the garden we may eat” (Genesis 3:2). “The woman said to the serpent” – where was Adam at that time? (Why was it not speaking with Adam?) Abba bar Korya said: He had engaged in the way of nature (He had had relations with Eve.) and he was sleeping. The Rabbis say: The Holy One blessed be He was taking him and circulating throughout the entire world [telling him]: ‘This is a good place to plant, this is a good place to sow.’ That is what is written: “In a land that no man has ever crossed, and where no person [adam] has ever dwelled” (Jeremiah 2:6) – Adam the first man did not dwell there. (This was a land that Adam had been told was not fit for settlement.) “But from the fruit of the tree that is in the midst of the garden, God said: You shall not eat of it, nor shall you touch it, lest you die” (Genesis 3:3). “But from the fruit of the tree that is in the midst of the garden…nor shall you touch it” – that is what is written: “Do not add to His words, lest He rebuke you, and you will be found to be false” (Proverbs 30:6). Rabbi Ḥiyya taught: [This teaches] that you should not make the fence [around an orchard] taller than the main object [being protected], so it should not fall and sever the saplings. (A fence is needed, but it should not be made in a way that it might harm what it is protecting.) So, the Holy One blessed be He said [merely]: “As on the day that you eat of it [you shall die]” (Genesis 2:17). But she did not say that, rather [she added on to it (Constructing a fence, as it were, to guard against the actual prohibition.) and said:] “God said: You shall not eat of it, nor shall you touch it.” When it saw her passing before the tree, it took hold of her and pushed her onto it. It said to her: ‘See, you did not die. Just as you did not die from touching it, so you will not die from eating of it. Rather [the real reason God forbade you to eat of it is:] “for God knows that on the day [you eat from it…you will be as God, knowing good from evil]”’ (Genesis 3:5).
“For God knows that, on the day you eat from it, your eyes will be opened, and you will be as God, knowing good from evil (Genesis 3:5). Rabbi Tanḥuma said: They asked me this question (The difficulty is that the latter part of the verse could be translated, “you will be as gods, who know good from evil,” which implies that there are multiple deities.) in Antioch. I said to them: “For God knows [yodim]” (Plural.) is not written, but rather, “for God knows [yode’a] (Singular.) that, on the day you eat from it.” (The very same verse speaks of God in the singular. Therefore, the correct translation of the end of the verse must be: “You will be as God, [becoming people] who know good from evil.” ) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It began to slander its Creator. It said: ‘He ate from this tree and then created the world, so He says to you: Do not eat from it so you will not create other worlds. For every person hates the craftsman that competes with him.’ Rabbi Yehuda ben Rabbi Simon said: [The serpent said:] ‘Everything that was created after its counterpart dominates that counterpart. (The creations of each day are subservient to the creations created on the following day.) The heavens were created on the first day and the firmament on the second. Does it [the firmament] not hold them up? That is a rhetorical question. The firmament was created on the second day and the vegetation on the third – does it [the firmament] not supply water for it? Vegetation was created on the third day and the luminaries on the fourth – do they [the luminaries] not cause its [the earth’s] produce to grow? The luminaries were created on the fourth day and the birds on the fifth – the ziz is a very large bird and when it flies it obscures the orb of the sun. (So there is a bird that overpowers the sun, by blocking it out.) Man was created after everything in order to dominate everything. Hurry and eat [the fruit] now, before He creates additional worlds and they will dominate you.’ That is what is written: “The woman saw that the tree was good…” (Genesis 3:6) – she saw (That is, she understood and accepted.) the arguments of the serpent.
Another interpretation, “and you will say: I will install a king over me” – Rabbi Yehuda ben Rabbi Ilai said: There were three things that Israel was commanded to do upon their entry into the Land. These are: To eradicate the name of Amalek, to appoint a king for themselves, and to build themselves a Temple. They appointed a king for themselves and they eradicated the name of Amalek. Why, then, did they not build the Temple [at that time]? It is because they had informers in their midst. (The existence of those informers prevented the Divine Presence from resting in their midst.) You may know that this is so, as Rabbi Shmuel bar Naḥman said: The people of the generation of Ahab were idol worshippers, yet they would go out to war and emerge victorious. Why was it so? Because they did not have informers in their midst. That is why they would go out to war and emerge victorious. You may know that this is so, as when Jezebel sought to kill all the prophets of the Lord, what did Ovadya do? He concealed them in caves, as it is stated: “I concealed one hundred men of the prophets of the Lord, fifty men to a cave” (I Kings 18:13), and there was no person who said to Ahab: ‘Ovadya did such and such.’ But the generation of Saul, all of them were informers. You may know that it is so, as when Saul was pursuing David, everyone would utter malicious speech about him to Saul, as it is stated: “When Doeg the Edomite came [and informed Saul, saying to him: David has come to the house of Aḥimelekh]” (Psalms 52:2); “when the Zifites came and said to Saul: [David is hiding among us]” (Psalms 54:2). That is why they would suffer defeat in war. Another interpretation, Rav Mona said: Anyone who utters malicious speech drives away the Divine Presence from below [on earth] to up above. You may know that it is so from what David said: “I lay my soul amid lions, anxious beasts, among men whose teeth are spears and arrows, whose tongues are a honed sword” (Psalms 57:5). What is written thereafter? “Rise above the heavens, God…” (Psalms 57:6) – David said: ‘Master of the universe, what is the Divine Presence doing below? Remove the Divine Presence to the firmament.’ Another interpretation, Rabbi Shmuel bar Naḥman said: Why is malicious speech known as ‘the third speech’? It is because it kills three people – the one who speaks it, the one who accepts it, and the one about whom it is spoken. From where is this derived? From Doeg who spoke it, Saul who accepted it, and Nov the city of priests, about which it was spoken. (See I Samuel chapter 22.) Another interpretation, Rabbi Shmuel bar Naḥman said: They asked the serpent, saying to it: ‘Why are you found among fences?’ It said to them: ‘Because I breached the fence of the world.’ They said to it: ‘Why do you walk on the ground and your tongue protrudes onto the ground?’ It said to them: ‘Because it [my tongue] caused me to utter malicious speech against my Creator.’ What was the malicious speech? Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The primeval serpent was able to speak like humans. When Adam and Eve did not want to eat from that tree [the tree of knowledge], he began uttering malicious speech about his Creator. He said to them: ‘It was from this tree that the Creator ate and thereby created His world. He commanded you that you should not eat from it and create another world.’ What did the Holy One blessed be He do to it? He severed its legs and cut out its tongue, so it would not be able to speak. Another interpretation, they asked the serpent, saying to it: ‘What benefit do you have from biting?’ It said to them: ‘Before you ask me, why do you not ask those who utter malicious speech [baalei lashon hara],’ as it is stated: “If the serpent bites without a spell, there is no advantage to the charmer [baal halashon]” (Ecclesiastes 10:11) – what benefit does he get by uttering malicious speech? Another interpretation, they said to the serpent: ‘Why do you bite one limb yet your venom circulates into all the limbs?’ It said to them: ‘Before you ask me, why do you not ask those who utter malicious speech, who can be standing in Rome and kill someone in Syria, or stand in Syria and kill someone in Rome?’ See how harsh is the power of malicious speech, as they [the Israelites] were commanded to build the Temple [upon their entry to the Land], and because the people of that generation engaged in malicious speech, it was not built in their days.
What is written above concerning the matter (in Gen. 12:1): NOW THE LORD SAID UNTO ABRAHAM: GO < FROM YOUR NATIVE LAND > … UNTO THE LAND THAT I WILL SHOW YOU. "Unto such and such a land" is not written here, but UNTO THE LAND THAT I WILL SHOW YOU. So Abraham was on the move until he came to the land of Israel. May the name of the Holy One be blessed! (Tanh., Gen. 3:5.) He desired to test the righteous one and to make his good works known. For his sake there immediately came a famine. When he encountered the famine, he said to his wife, Sarah: See, there is a famine here. Our masters have said: There was never a famine in the world more severe than < that > one. Abraham said to Sarah: Consider Egypt. It would be nice to settle there inasmuch as famine has come. The supply is available there, and meat is plentiful. Let us go there. At that time they went down to Egypt. When they arrived at the gate (Gk.: pule.) of Egypt, Abraham said to Sarah: My girl (Literally: “daughter.” For a similar use of “daughter,” see Ruth 8:2, Ps. 45:11 [10].) Egypt is a place of whoredom, as stated (in Ezek. 23:19-20): … < SHE WAS A WHORE IN THE LAND OF EGYPT, AND SHE LUSTED OVER THEIR PARAMOURS > WHOSE FLESH IS LIKE THE FLESH OF ASSES. Let us, however, put you in a box and lock you in it. Then he did so. When they arrived at the gate of Egypt, the customs officers said to him: What are you carrying in the box? He said to them: Beans. They said to him: No, it is pepper. Give us the duty for pepper. He said to them: I shall hand it over. They said to him: It is not that. Rather this box is full of gold coins. He said to them: I shall hand you over the duty for gold coins. When they saw that he was accepting whatever they would say about it, they said: Unless he had something of value in his possession, we < could > not be raising the price for him. At that moment they said to him: You are not moving from here until you open the box. Then he said to them: It is up to me to give you whatever you want, but you are not to open the box. Nevertheless, they insisted on opening the box against his will and saw Sarah. When they saw her, they said: In the case of one like this, it is not seemly to touch her. Immediately they took < her > and brought her to Pharaoh. So they brought her into his palace (Lat.: palatium.) When Abraham saw that they had taken her and brought her unto Pharaoh, Abraham began to cry. < Sarah > also said: Sovereign of the World, Abraham came with you under a promise, (Gen. R. 42:2.) since you had said to him (in Gen 12:3): I WILL BLESS THOSE WHO BLESS YOU. Now I did not know anything except that, when he told me that you had said to him (in Gen. 12:1): GO, I believed your words. But now, < when > I have been left isolated from my father, my mother, and my husband, this wicked man has come to mistreat me. He (Abraham) had acted because of your great name and because of our trust in your words. The Holy One said to her: By your life, nothing evil shall harm you, as stated (in Prov. 12:21): NO HARM SHALL BEFALL THE RIGHTEOUS, BUT THE WICKED ARE FULL OF EVIL. So in regard to Pharaoh and his house, I will make an example (Gk.: dogma or deigma.) of them. Thus it is written (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH AND HIS HOUSE WITH GREAT PLAGUES AT THE WORD OF SARAI. (Cf. yKet. 7:11 (31d).) In that very hour an angel came down from the heavens with a rod in his hand. < When > Pharaoh came to take off her shoe, he smote him with his hand. < When > he came to touch her clothes, he would smite him. And the angel would consult with Sarah on each and every blow. If she said that he should be afflicted, he was afflicted. When she would say: Wait for him until he recovers himself, the angel would wait for him, as stated (in Gen. 12:17): AT THE WORD OF SARAI. What is the meaning of AT THE WORD OF SARAI? That < here > is not stated "On the matter of," nor "over the cause of," nor "for the sake of," nor "in consequence of," but AT THE WORD OF SARAI. (Like the other alternatives, AT THE WORD OF would generally be understood idiomatically in the sense of “on account of,” but the midrash argues for the expression to be taken literally.) Thus, if she said that he should be afflicted, he was afflicted; and, if not, he was not afflicted. R. Judah b. R. Shallum the Levite said: The Holy One did not allow a wicked man to occupy himself with a righteous woman. Our masters have said: < When > he came to take off her shoe, leprosy immediately came over him, (Cf. Lev. R. 16:1.) and his governors (Gk.: eparchoi.) were also afflicted with him—also the princes, also the servants, and also his family. And the walls also were afflicted along with him, (On walls having leprosy, see Lev. 14:34-53.) as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH AND HIS HOUSE. Why? (Ibid., cont.:) AT THE WORD OF SARAI, ABRAM'S WIFE….
[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] And thus you find with the primeval serpent, because he spoke slander < to Eve > against his creator, for that reason he became leprous. (Cf. Gen. R. 19:4.) What did he say? R. Joshua ben Levi said (citing Gen. 3:5): FOR GOD KNOWS THAT ON THE DAY THAT YOU EAT FROM IT, < YOUR EYES SHALL BE OPENED > [….] He said to her: Every artisan hates his fellow < artisan >. (The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6.) Now when < the Holy One > wanted to create his world, he ate from this tree. So he created his world. You < two > also eat from it. Then you will be able to create like him. The Holy One said to < the serpent >: You have spoken slander. Your end is to be stricken with leprosy. It is so stated (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: < BECAUSE YOU HAVE DONE THIS, MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD…. > With what did he curse him? With leprosy. Now a curse ('arirah) can only be leprosy, since it is stated (in Lev. 13:52): FOR IT IS A MALIGNANT (mam'eret) LEPROSY. (The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13.) R. Huna of Sha'av said [in the name of] R. Joshua ben Levi: The scales {i.e., the colors} which are on the snake are his leprosy. (Gen. R. 20:4.) And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured. (Above, Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1.) Thus it is stated (in Gen. 3:14): MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, < THAN ALL THE BEASTS OF THE FIELD >. What is the meaning of THAN ALL? That they all shall be healed, but < the serpent > shall not be healed. The children of Adam shall be healed, as stated (in Is. 35:5–6): {THEN THE LAME SHALL LEAP LIKE A HART…. } THEN THE EYES OF THE BLIND SHALL BE OPENED…. [THEN THE LAME SHALL LEAP LIKE A HART…. ] It is also written about the wild beasts and the cattle (in Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >; but the snake shall not have healing, since it is stated (ibid., cont.:) BUT THE SERPENT'S FOOD SHALL BE DUST. R. Helbo said: Even though he may eat all the delicacies in the world, to him they only taste like dust. Moreover, it shall also be like this in the world to come. (Is. 65:25): BUT THE SERPENT'S FOOD SHALL BE DUST, for he shall have no healing, because he < was the one who > brought mortals down to the dust. And what caused him to have < this punishment >? < It happened > because he had spoken slander. Ergo (in Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER. In this book there are a lot of laws. {(Lev. 7:1:) THIS IS THE LAW OF THE GUILT OFFERING.} (Lev. 6:2 [9]:) THIS IS THE LAW OF THE BURNT OFFERING. [(Lev. 7:1:) THIS IS THE LAW OF THE GUILT OFFERING.] (Lev. 7:11:) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS. And here also (in Lev. 14:2) I have established the law of the leper: THIS SHALL BE THE LAW OF THE LEPER….
[Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS.] The Holy One said: In the past I needed to bless my creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…. I blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. I blessed Abraham, as stated (in Gen. 24:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. the Holy One said: From now on behold, the blessings are being delivered to you. Thus it is stated (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He begot two , Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) gave it to a tenant. Now in the midst of that orchard was a one tree with an elixir of life and another tree with the elixir of death grafted upon it. The tenant said: If I water the tree with the elixir of life, the tree with the elixir of death will drink. The tenant said: I shall work and finish my time. Then whatever the king wants to do in his garden he may do. (Cf. Matthew 13:24–30.) The king is the Holy One, and the garden is the world. The Holy One delivered it to Abraham. He said to him (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He had two children, one righteous and one wicked, Ishmael and Isaac. Abraham said: If I bless Isaac, Ishmael will want me to bless him, and he is wicked. I am only flesh and blood. When I depart from the world, the Holy One will do his will. When Abraham did depart, the Holy One revealed himself to Isaac and blessed him, as stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER, . From now on, said the Holy One, behold, the blessings are being delivered to you; and the priests will bless my children.
In connection with the inciter, i.e., the serpent, when he incited the woman and said (in Gen. 3:5): FOR GOD KNOWS < THAT ON THE DAY THAT YOU EAT FROM IT, YOUR EYES SHALL BE OPENED >…. So because he incited, < Scripture > mentions his name in connection with < the serpent >. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3): THUS SAYS THE LORD, [THE GOD OF ISRAEL]: CURSED IS THE ONE WHO DOES NOT HEED…. In connection with one who makes flesh and blood his patron, (Lat.: patronus; Gk.: patronos or patron.) as stated (in Jer. 17:5): THUS SAYS THE LORD: CURSED IS THE MAN WHO TRUSTS IN A HUMAN BEING, WHO MAKES FLESH HIS STRENGTH AND WHOSE HEART TURNS FROM THE LORD.
The rabbis said: Slander is considered so grievous a sin that death was imposed upon Adam because of it. The serpent appeared and told Adam and Eve: “God doth know that in the day ye eat thereof, then your eyes shall be open,and ye shall be as God (Gen. 3:5). It was the fruit of this very tree that He ate when He created this world. Now, every craftsman hates a rival craftsman, but if you should eat of this tree, you too shall become divine.” (Cf. Midrash on Psalms 1:9, Bereshit Rabbah 19:4.) They listened to him and thus brought death upon themselves and their descendants unto the end of all generations. Whence do we know this? We know it from the words Behold man (Gen. 3:22). The word Behold alludes only to death, as it is written: Behold, thy days approach that thou must die (Deut. 31:14).
(Lev. 14:2:) “This shall be the law of the leper.” This text is related (to Prov. 18:21), “Death and life are in the power of the tongue.” Everything depends on the tongue. [If] one is acquitted, he is acquitted for life; [if] one is not acquitted, he is condemned to death. [If] one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah is a tree of life, as stated (in Prov. 3:18), “[Wisdom] is a tree of life to those who take hold of it.” It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4), “A healing tongue is a tree of life.” But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told. (PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a).) Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, as stated (in I Sam. 22:16), “But the king said, ‘You shall surely die, Ahimelech.’” Saul also was killed, [as stated] (in I Chron. 10:13), “So Saul died for the treachery which he had committed against the Lord.” And thus did Saul say (in II Sam. 1:9, to a young man), “Please stand over me and slay me, for death throes have seized me.” [The young man was] the accuser (Gk.: kategoros.) of Nob, the city of priests [against Saul]. Now death throes (shbts) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress), “And you shall make gold brocade (rt.: shbts).” Doeg also was uprooted (shrsh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7), “God will also tear you down for ever; He will seize you, tear you away from your tent, and uproot (shrsh) you from the land of the living. Selah,” [i.e., He will uproot you] from life in the world to come. Who is more severe? One who smites with the sword or [one who] smites with the dart? Say the one who smites with the dart. The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7), “Their tongue is a sharpened dart; it speaks deceit.” It also says (in Ps. 57:5), “people, whose teeth are spears and darts, and whose tongue a sharp sword.” See how harmful slander is, in that it is more harmful than adultery, shedding blood and idolatry. (M. Pss. 52:2.) Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife), “then how shall I do this great evil and sin against God?” Of shedding blood it is written (in Gen. 4:13), “My sin is greater than I can bear.” Of idolatry it is written (in Exod. 32:31, with reference to the golden calf), “Alas, this people has sinned a great sin.” But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), or "great" (in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4), “The Lord shall cut off all flattering lips, [every] tongue speaking great things (in the feminine plural).” It is therefore stated (in Prov. 18:21), “Death and life are in the power of the tongue.” [Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Do not say, “Since I have license to speak, I am therefore speaking whatever I want.” See, the Torah has already warned you (in Ps. 34:14), “Keep your tongue from evil [and your lips from speaking deceit].” Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the holy spirit proclaims (in Prov. 21:23), “The one who guards his mouth and his tongue guards his soul from trouble (tsarot).” Do not read this as “from trouble.” Instead [read it as], "from leprosy (tsar'at).” Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Slander is so harmful that one does not produce it from his mouth without denying the Holy One, blessed be He. (M. Ps. 52:2.) Thus it is stated (in Ps. 12:5), “Those who say, ‘By our tongues we shall prevail; our lips are with us, who is to be our Lord?’” The Holy One, blessed be He, as it were, cried out against those who speak slander (in Ps. 94:16), “Who will stand for Me against evildoers…?” Who can stand against them? And who will stand against them? Geihinnom? But Geihinnom also cries out, “I am unable to stand against them.” [Then] the Holy One, blessed be He, said, “I [will come at them] from above and you (Geihinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below.” Thus it is stated (in Ps. 120:4), “Sharp darts of the warrior along with burning coals of broom wood.” The Holy One, blessed be He, said to Israel, “Do you want to be delivered from Geihinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come.” Thus it is stated (in Ps. 34:13), “Who is the one who desires life….” And it is [then] written (in vs. 14), “Keep your tongue from evil and your lips from speaking deceit […].” Thus it is stated (in Lev. 14:2), “This shall be the law of the leper,” to teach you that one who speaks slander will have blemishes come to him, as it is stated, “This shall be the law of the leper (metsora'),” [i.e.] the one who proclaims evil (motsi' ra') (Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1.) will find evil, in that he will have leprosy come upon him. See what is written about Miriam (in Numb. 12:1), “Then Miriam and Aaron spoke against Moses.” Therefore (in vs. 10), “then Aaron turned unto Miriam, and there was [Miriam] with leprosy like the snow.” What is written elsewhere (in Deut. 24:9)? “Remember what the Lord your God did to Miriam […].” And is it not all the more so? For if Miriam had this happen, when she only spoke against her beloved brother when he was absent (I.e., she spoke privately to Aaron with no desire to be hostile to Moses. Cf. Sifre, Numb. 12:1 (99:2).) and was only intending to return him to his wife, how much the more so in the case of one who utters slander against his colleague? What is written above on the matter (in Deut. 24:8)? “Take care with the plague of leprosy [to watch diligently and do according to all that the priests and Levites shall teach…].” So the hand of the Holy One, blessed be He, also afflicted with it Aaron, who was high priest. Thus it is stated (in Numb. 12:9), “And the anger of the Lord was kindled against them, [i.e.] against Aaron and against Miriam.” Aaron, however, was healed immediately; but Miriam, after seven days, as stated (in Numb. 12:15), “So Miriam was shut up [outside of the camp] for seven days.” Ergo (in Lev. 14:2), “This shall be the law of the leper (metsora').” The one who proclaims evil (motsi' ra') is the one who finds evil (motse' ra'). And thus you find with the primeval serpent, because he spoke slander [to Eve] against his Creator, for that reason he became leprous. (Cf. Gen. R. 19:4.) What did he say? R. Joshua ben Levi said (citing Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil.’ He said to her, ‘Every artisan hates his fellow [artisan]. (The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6.) Now when [the Holy One, blessed be He,] wanted to create His world, He ate from this tree. So he created His world. You [two] also eat from it. Then you will be able to create like Him.’ The Holy One, blessed be He, said to [the serpent], ‘You have spoken slander. Your end is to be stricken with leprosy.’” It is so stated (in Gen. 3:14), “So the Lord God said unto the serpent, “Because you have done this, more cursed shall you be than all the beasts of the field.” With what did he curse ('araroh) him? With leprosy. Now a curse can only be leprosy, since it is stated (in Lev. 13:52), “for it is a malignant (mam'eret) leprosy.” (The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13.) R. Huna said in the name of R. Joshua ben Levi, “The scales which are on the snake are his leprosy.” (Gen. R. 20:4.) And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured. (Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1.) Thus it is stated (in Gen. 3:14), “more cursed shall you be than all the beasts.” From here [we learn] that they all shall be healed, but [the serpent] shall not be healed. People shall be healed, as stated (in Is. 35:5), “Then the eyes of the blind shall be opened….” It is also [written about] the wild beasts and the cattle (in Is. 65:25), “The wolf and the lamb shall feed together, and the lion like the ox shall eat straw, but the serpent's food shall be dust”; as he will never be healed, because he [was the one who] brought all mortals down to the dust. And what caused him to have [this punishment]? [It happened] because he had spoken slander.
(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed? (Cant. R. 3:7:2, 4.) When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple. (Numb. R. 11:3.) But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.” (This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11.) It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord (This translation follows the common practice of substituting THE LORD for the Divine Name.) bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue, (There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4.) from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures. (Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11.) I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable: (Gen. R. 61:6.) To what is the matter comparable? To a king who had an orchard (Pardes. Cf. the Gk.: paradeisos.) [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.
Another comment on this matter. Moses said to the Holy One, blessed be He: But perhaps they will not believe me, nor hearken to my voice (Exod. 4:1). And He said: What is that in thy hand? (ibid., v. 2). The word is written as mazeh (“what is this?”), but it may be read as mi-zeh (“with this”): “With this that is in your hand you will be punished, (Indicating that he would be punished for striking the rock with the rod (see Num. 20:7–13).) for you have spoken slanderously against My children, just as the serpent spoke slanderously.” And He said: For God doth know (Gen. 3:5) that My son’s children are believers, and the descendants of believers. They are believers, because it is written: And the people believed (Exod. 4:31), and the descendants of believers, because it is written: And he believed in the Lord (Gen. 15:6). Just as I smote the snake with leprosy, so you shall be smitten by it, place your hand in your bosom. And he put his hand into his bosom; and behold, when he withdrew it, it was leprous and as white as snow (Exod. 4:6). And if it shall come to pass that they do not believe you (ibid., v. , 8), then you shall smite the waters of the Nile and they shall turn into blood. This was also a sign to him that he would be judged in the future because of water, as it is said: Out of the rock, etc. (Gen. 20:8).
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
Another interpretation: "Fortunate is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the company of scoffers" (Psalms 1:1). Another explanation is that this verse refers to Adam, the first man. Adam said, "Fortunate am I if I have not followed the ways of the serpent and fortunate am I if I have not sat in the company of scoffers." Rabbi Yehoshua ben Levi said in the name of Rabbi Levi, "The serpent spoke slander against its Creator to Eve, saying, 'Why are you not eating from this tree?' She replied, 'God commanded us not to eat from it or even touch it or come near it.' What did the serpent do? It pushed Eve against the tree, and she did not die. God had only commanded not to eat from it, but the serpent added to it and said, 'From this tree God ate and created the world, and if you eat from it, you can also create a world like His, as it says, 'You shall be as gods' (Genesis 3:5).' But every artist hates his own work. Hence, the serpent was a mocker."
The serpent argued with itself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard (to be persuaded), as it is said, "For a man is churlish and evil in his doings" (1 Sam. 25:3); but behold I will speak to Eve, for I know that she will listen to me; for women listen to all creatures, as it is said, "She is simple and knoweth nothing" (Prov. 9:18). The serpent went and spake to the woman: || Is it (true that) you also have been commanded concerning the fruit of the tree? She said (to him): Yes, as it is said, "Of the fruit of the tree which is in the midst of the garden" (Gen. 3:8). And when the serpent heard the words of Eve, he found a way through which he could enter (to approach her), so he said to her: This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as He creates worlds and destroys worlds, so will ye be able to create worlds and to destroy worlds. Just as He slays and brings to life, so also will ye be able to kill and to bring to life, as it is said, "For God doth know that in the day ye eat thereof, then your eyes shall be opened" (Gen. 3:5).
“Moses answered and said: But they will not believe me, nor heed my voice; for they will say: The Lord did not appear to you” (Exodus 4:1). “Moses answered and said: But they will not believe me.” At that moment, Moses spoke improperly. The Holy One blessed be He had said to him: “They will heed your voice” (Exodus 3:18), and he said: “But they will not believe me”? Immediately, the Holy One blessed be He responded to him in kind, providing him with signs based on his words. Look what is written afterward: “The Lord said to him: What is that [mazeh] in your hand? He said: A staff” (Exodus 4:2). In other words, from that [mizeh] which you have done, you must be punished, as you have slandered My children; they are believers, the children of believers. Believers, as it is stated: “The people believed” (Exodus 4:31); children of believers, as it is stated: “He [Abraham] believed in the Lord” (Genesis 15:6). “He said: Cast it on the ground. He cast it on the ground, and it became a serpent. Moses fled from before it” (Exodus 4:3). Moses adopted the way of the serpent who slandered his Creator, as it is stated: “For God knows [that on the day you eat of it, your eyes will open, and you shall be as God, knowers of good and evil]” (Genesis 3:5). Just as the serpent was punished, so, too, this one [Moses] is destined to be punished. See what is written: “He said: Cast it on the ground. He cast it on the ground, and it became a serpent.” Because he performed the action of the serpent, He therefore showed him the serpent, meaning, you performed this one’s action. “Moses fled from before it.” A [Roman] gentlewoman said to Rabbi Yosei: ‘My god is greater than your God.’ He said to her: ‘Why?’ She said to him: ‘When your God revealed Himself to Moses at the bush, Moses concealed his face, but when he saw the serpent, which is my god, immediately: “Moses fled from before it.”’ He said to her: ‘May her bones wither. (Presumably Rabbi Yosei did not direct this curse directly at the Roman woman. This sotto voce comment made before he replied to her challenge is his response to her blasphemous contention that Moses feared the snake more than God. ) When our God revealed Himself at the bush, there was no place to flee. Where could he flee; to the heavens, to the sea, or to dry land? What is stated regarding our God? “Don’t I fill the heavens and the earth – the utterance of the Lord” (Jeremiah 23:24). However, the serpent, that is your god, when a person flees two or three steps from it, he can be saved; therefore, it is written: “Moses fled from before it.”’ Another interpretation: Why did he flee? It is because he sinned with his words, as had he not sinned, he would not have fled, because it is not the serpent that kills, but rather the sin that kills, as it is written in the incident involving Rabbi Ḥanina ben Dosa. (See Berakhot 33a.) “The Lord said to Moses: 'Extend your hand, and grasp its tail.’ He extended his hand, and grasped it, and it became a staff in his hand. So that they will believe that the Lord, God of their fathers, God of Abraham, God of Isaac, and God of Jacob, has appeared to you” (Exodus 4:4-5). “The Lord said to Moses: ‘Extend your hand, and grasp its tail.’” We already said how the serpent corresponded to Moses, but what sign was there for Israel in this? Rabbi Eliezer said: That is why the staff was transformed into a serpent, corresponding to Pharaoh, who was called a serpent, as it is stated: “The great serpent” (Ezekiel 29:3), and it says: “Against Leviathan the bar-serpent” (Isaiah 27:1), because he would bite Israel. The Holy One blessed be He said to him: ‘Have you seen Pharaoh, who is like a serpent? You are destined to strike him with a staff and in the end he will become like wood. Just as a staff does not bite, so, too he will not bite.’ That is what is written: “Extend your hand, and grasp its tail…. So that they will believe that the Lord…has appeared to you.” ‘Go perform this sign for them, so that they will believe that I have appeared to you.’
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
We shall answer the questions in order: As to their saying "against Elokim and against Moses," they emulated in this, the primal serpent, who also spoke against the Holy One Blessed be He, who said that the reason the Holy One Blessed be He did not permit eating from the tree of knowledge was (Bereshith 3:5) "For Elokim knows that on the day you eat from it… you will be like elohim" [which Onkelos translates 'great ones'], wherefore He withheld this good [of eating] from you. Here, too, in giving you manna, He gave you "faulty bread," and He is destined to exact punishment of you through it [see Rashi], that your bowels will burst, when you are not meritorious; for He wishes to conduct himself with you according to the attribute of din. And, in truth, it was not so. For it was in His mercy and lovingkindness that He gave them bread from heaven, which contained no waste, the like of which he had not even given to our holy forefathers, as it is written (Devarim 8:3): "And He fed you the manna, which you did not know, and which your forefathers did not know, to make it known to you that not through bread alone shall a man live, but by all that issues from the mouth of the L-rd shall a man live." And he also wished to spare them exertion. For is it not known that the cloud of the L-rd dwelt among them, because of which it is written in the Torah (Devarim 23:13): "And a place shall there be for you outside the camp [outside the cloud of glory], and you shall go out there outside." Therefore, He gave them manna to eat, which produces no waste and which is absorbed into the organs, so that they would always be clean and pure, wherefore it is written thereafter (7): "because we spoke against Hashem" [connoting "mercy"], who gave us manna in His mercies.
When we reflect further upon this, we find that the first lashon hara that came to the world came through the serpent, and through denial of the living G-d, the snake saying to Eve (Bereshith 3:5): "For G-d knows that on the day you eat from it, your eyes will be opened" (as Rashi there interprets it in the name of the Midrash: "Every craftsman hates his competitors. He ate from this tree and created the world. You eat from it and your eyes will be opened, and you will be like gods, creators of worlds.") And this brought death to all the world, and all hate it and wish to kill it, as Scripture says (Ibid. 15): "And hatred shall I place between you and between the woman… He will crush your head, etc." [aside from its other punishments: its legs were cut off, viz. (Ibid. 19): "On your belly shall you go"; and its food is dust, viz. (Ibid.): "And dust shall you eat"; and its faculty of speech was removed.
Eve was now ready to accept the serpent's statement that the only reason G–d had prohibited eating from the tree was that He did not want them to know good and evil just as He Himself did (Genesis 3,5). Reflecting on this, Eve saw that the tree was good as food, etc. (3,6).
בצלם אלוקים, as similar to angels. When angels appear to human beings on earth, as in the case of the three angels that appeared to Avraham before the destruction of Sodom, or the angel that appeared to the wife of Manoach telling her that she would give birth to Shimshon, they had assumed the countenances of human beings. This is also how we must understand the serpent saying to Chavah in Genesis 3,5: והייתם כאלוקים “and you will be like elohim.”Proof that this interpretation is correct can be traced to Bereshit Rabbah 20,4: where it is pointed out that the word אלוקים appears 71 times in the Torah prior to G-d speaking to the serpent in Genesis 3,14. If you were to include the expressions: בצלם אלוקים and והיית כאלוקים, in that count, there would be 73 mentions of the name of G-d instead of 71 as stated in the Midrash. It is clear therefore that here the expression is meant to make a comparison between man and angels. This is also the reason why the Targum (Onkelos) did not translate the word כאלוקים in 3,8 as “you will become like G-d.”Still another exegesis for the expression בצלם אלוקים ברא אותו, “He created man to appear like a judge and person of authority.”Still another exegesis: “as opposed to the other creatures whom G-d created by means of an oral directive; when creating the human species He had first created a mould,” (pattern) i.e. He had taken extra care about every detail. This was already proof of the importance G-d attributed to the creature called .אדם
And more than this, it is because knowledge of good and evil is excess knowledge. And it is as it is written (Genesis 3:5), "and you shall be like God, knowing good and evil." And this thing is because man - before he sinned - was clinging to Him, may He be blessed. And his Cause was God, may He be blessed, who is the complete good. That is why he only knew the good exclusively - since He, may He be blessed, is only good. But He, may He be blessed, who does not have a cause, knows good and evil. Hence before he sinned, he was not separated from his Cause, may He be blessed and he only knew good exclusively. But the snake told her that when she would eat from the tree of knowledge, they would acquire excess knowledge, to know good and evil. But this thing is excess knowledge and this thing itself is death. For before the sin, man clung to Him, may He be blessed, completely. And that is why he did not know good and evil, but rather only good. But after he sinned, he knew good and evil [and] he was no longer clinging to Him, may He be blessed, completely. So death came to him, as we said above. And earlier (Derekh Chayim 3:15), we explained that the knowledge of evil is not [having] only knowledge of his Cause. Hence this thing separated him from God, may He be blessed, until man was by himself; and this caused him death. However God, may He be blessed, knows good and evil because He has no cause. So that is why he knows good and evil. And understand this explantion because it is choice. Even though we already explained this above in a somewhat different way, it is all one way of truth. There is no doubt about this.
ALL THE CONGREGATION. The reference is to the magnates of the land who are the great ones of Israel. (See I.E. on Lev. 23:44.) Some say that Whosoever curseth his God (v. 15) means whosoever curseth his God in secret. (For our verse does not specify the punishment of the one who curses God.) The correct interpretation is as follows. The term Elohim (god) is an adjective. The angels are called elohim. (See I.E. on Gen. 1:1 (Vol. 1, p. 26).) So are the judges. (Ibid.) Who can know what is in the mind of the one who curses? However, if he enunciates the glorious name of God, which stands by itself and is not an adjective and is not intertwined with any noun, [he shall be stoned]. Its meaning is, (The meaning of Whosoever curseth his God.) when one curses and enunciates the Name he shall be put to death if he enunciates the Name as the son of the Egyptian did. (In other words, verses 15 and 16 are connected to each other.) The Name (God’s name.) is not mentioned (In verse 17.) out of respect for God. Scripture reads, as well the stranger, as the home-born…shall be put to death. It is possible that the ones who quarreled (v. 10) struck each other. This section (Verses 17-22.) was therefore written. (At this point. In other words, the laws dealing with personal injuries follow the laws of the men who quarreled because the latter came to blows.) It (The section about the laws dealing with personal injuries. See Ex. 21:12-27.) had previously been mentioned. However, our chapter adds, as well for the stranger, as for the home-born (v. 22).[17. AND HE THAT SMITETH.] Scripture begins (The laws dealing with personal injury.) with and he that smiteth any man mortally. (Shall be put to death.) He is not participating in war and deliberately smites any man, be that man a stranger or a native
A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]
ופניתי אליכם, “I will turn (My attention) to you, etc.” I will cause that My grace will remain attached to you. It is a well known fact that this state of affairs is the objective of the intelligence with which man has ben equipped. What is known as 'רצון ה', “G’d’s grace (goodwill),” is what עולם הבא, the world of the future, is all about. We have an allusion to this in Psalms 30,6 that רגע באפו חיים ברצונו, (normally translated as) “a moment of His anger is like a lifetime of His goodwill.” Here the meaning is understood to be the combined amount of time G’d is angry at the creatures in the terrestrial universe. Or, “G’d needs to vent His anger for a moment at the creatures in the terrestrial world in order for them to ultimately merit enjoying His goodwill in the world to come.” It is as a moment compared to the infinitely long time, “a lifetime.” He displays goodwill in the hereafter. When G’d speaks of והתהלכתי בתוככם, “I will walk among you,” in verse 12, we must not understand this in the purely physical sense, but according to Sifra Bechukotai 3,3 it means that in the future, in the hereafter we have described, the Lord will go for a walk among the righteous who have taken their places in that world. The word may be compared to when G’d used to “walk about” in Gan Eden, in Genesis 3,5. It is a metaphor for G’d’s attribute כבוד feeling at home among people. The written Torah, ever at pains to express concepts which do not exist on earth in language we understand, describes such concepts in words we can understand. The word בתוככם, “among you,” may be understood as related to something round, without beginning or end, a circle in which every spot is equidistant from the centre. People who dance in a circle are happy, seeing all of them are equidistant from the point which is the centre, i.e. in this instance the point where G’d is perceived to be. Having said that G’d will relate to the Jewish people like the point, centre inside a circle, the Torah goes on to describe the Lord as being G’d for the Jewish people (verse 13). This is an illustration of Isaiah 25,9 who speaks of the Jewish people saying (something sounding almost blasphemous) “here is this One who is our G’d.” This verse is describing graphically the closeness in terms of knowledge and intellectual appreciation of the Lord which will exist in that idyllic period. Just as certain people have intimate psychological knowledge and understanding of certain ones of their friends, so the righteous at that time will have insights into the way G’d operates. Naturally, the word “this” in the verse in Isaiah is not to be understood literally anymore than the mixed multitude speaking of the absent Moses in Exodus 32,1 when they said: “for this man Moses, etc.” meant by the word זה, “this,” that they could see Moses at that time. Seeing that Moses had been well known to the people, it was in order to refer to him as “this man,” even though he was not physically present and visible at that time. In other words, our paragraph is an illustration of the fact that there is reward in the hereafter for good deeds performed in this life. The Torah garbed this information in language we can understand, relying on our intellectual astuteness to understand what is meant. It is an unusual thing for the Torah to do this as the Torah does not generally spell out matters relating to the world of disembodied spirits. Even our prophets did not have a clear understanding of what goes on in that world, so that our sages in Berachot 34 went on record saying that all the prophecies of the prophets related only to matters on earth, no one having become privy to anything which goes on in that other world except G’d Himself.” Further proof that this paragraph does refer to matters transpiring in the afterlife is the indisputable fact that the promises recorded here have never come true in history, in life on earth.
A Midrashic approach based on Tanchuma Bechukotai 6: the term בערכך נפשות , “according to the valuation of living beings,” the Torah portrays G’d as saying that “if you donate to Me the monetary equivalent of your person I will account it for you as if you had ‘donated’ to Me your lives, your souls.” G’d is reported as saying to the Jewish people: “through the merit acquired by donating your valuations, I will save you from the corresponding evaluation to be judged in Gehinom.” This concept is based on Isaiah 30,33 כי ערוך מאתמול תפתה, “the Topheth (=Gehinom) has been made ready for him since ‘yesterday (long ago).’” [I believe the author means that seeing that purgatory lies in wait for man and the word used is ערך, it is appropriate to counterbalance it with a positive ערך prior to one’s death. Ed.] Moreover, G’d says that instead of readying for us a place in purgatory He readies for us a place at the table described by David in Psalms 23,5 ”You spread a table for me in full view of my enemies,” another verse where the verb ערך is used to describe the ‘making ready’ of the table. Thus far Tanchuma. As to the word בערכך instead of as בערך, it is part of the rules of grammar that the letter כ is frequently added at the beginning or in the middle of a word. It is not surprising to find this letter at the end of a word. As an example of what has just been said look at the words אני and אנכי respectively. Both words mean “I.” At the beginning of a word the letter כ is generally added to describe a comparison such as in Genesis 3,5 והייתם כאלוהים, “and you will be just like G’d.” Or, Exodus 4,7 והנה שבה כבשרו, “and here it had reverted to look like his (ordinary) flesh.” At the end of a word we find the letter כ added in such expressions as כערכך הכהן in verse 12 of our chapter.
AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’ (Genesis 3:3.) and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said (If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d.) that no one knows the true central point except G-d alone. And the tree of life. This was a tree the fruit of which gave those who ate it long life. And the tree of the knowledge of good and evil. The commentators (Mentioned in R’dak in the name of the “commentators.”) have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad? (II Samuel 19:36.) — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil. (The Elohim here means angels, who have no such desire (R’dak).) And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’ (Genesis 3:22.) And the Rabbis have already said: (In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants.) “Three stated the truth and perished from the world, and these are: the serpent, the spies, (Numbers, Chapters 13-14. Sanhedrin 108a.) and Doeg the Edomite. (I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil, was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.) The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers (Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading.) whose work is truth, and who do not change from their prescribed course,” (The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a.) and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called ‘etz hada’ath’ (the tree of the knowledge) of good and evil, for da’ath in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one sheda’ato (whose will) is to return;” (Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover.) and “his will is to clear” [the produce in the store-room in his house before Passover]. (Ibid., In that case too he must search for leaven which lies under the produce even more than 30 days before Passover.) And in the language of Scripture, Eternal, what is man ‘vateida’ehu,’ (Psalms 144:3.) meaning that “Thou shouldst desire and want him;” yedaticha beshem, (Exodus 33:12. Literally, I know thee by name.) meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, Ha’eda (Can I distinguish) between good and bad, (II Samuel 19:36.) means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it. Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, That G-d made man upright, but they have sought out many inventions. (Ecclesiastes 7:29.) The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, But of the fruit of the tree which is in the midst of the garden, (Genesis 3:3.) that is to say, the one that is known by its central position, thou shalt not eat thereof. And this was what the woman said to the serpent. And the verse which states, But of the tree of the knowledge of good and evil, thou shalt not eat of it, (Further, Verse 17.) mentions it to us by its true name.
ויהי לנחש AND IT BECAME A SERPENT — This was an indication to him, that he had slandered the Israelites by saying (v. 1) “But, behold they will not believe me etc.”, and that he had made the serpent’s occupation (slander) his own (cf. Genesis 3:5) (Exodus Rabbah 3:12).
With this contrast in mind, we can now understand the story of the first sin. It is all about appearances, shame, vision, and the eye. The serpent says to the woman, “God knows that on the day you eat from it, your eyes will be opened, and you will be like God, knowing good and evil” (Gen. 3:5). That is, in fact, what happens: “The eyes of both of them were opened, and they realised that they were naked” (v. 7). It was the appearance of the tree that the Torah emphasises: “The woman saw that the tree was good to eat and desirable to the eyes, and that the tree was attractive as a means to gain intelligence” (v. 6). The key emotion in the story is shame. Before eating the fruit, the couple were “naked…but unashamed” (2:25). After eating it they feel shame and seek to hide. Every element of the story – the fruit, the tree, the nakedness, the shame – has the visual element typical of a shame culture.
What is the meaning of the expression, "Ye shall be as gods, knowing good and evil?" (Genesis 3:5).
What is the meaning of the expression, "Ye shall be as gods, knowing good and evil?" (Genesis 3:5). Whence was it that the serpent found the plural word "gods," when there is only one true God, and when this is the first time that he names him? But perhaps this arises from there having been in him a certain prescient wisdom, by which he now declared the notion of the multitude of gods which was at a future time to prevail amongst men; and, perhaps, history now relates this correctly at its first being advanced not by any rational being, nor by any creature of the higher class, but as having derived its origin from the most virulent and vile of beasts and serpents, since other similar creatures lie hid under the earth, and their lurking places are in the holes and fissures of the earth. Moreover, it is the inseparable sign of a being endowed with reason to look upon God as essentially one being, but it is the mark of a beast to imagine that there are many gods, and these too devoid of reason, and who can scarcely be said with propriety to have any existence at all. Moreover, the devil proceeds with great art, speaking by the mouth of the serpent. For not only is there in the Divinity the knowledge of good and evil, but there is also an approval of what is good and a repudiation of what is evil; but he does not speak of either of these feelings because they were useful, but only suggested the mere knowledge of the two contrary things, namely, of good and evil. In the second place, the expression, "as gods," in the plural number, is in this place not used inconsiderately, but in order to give the idea of there being both a bad and a good God. And these are of a twofold quality. Therefore it is suitable to the notion of particular gods to have a knowledge of contrary things; but the Supreme Cause is above all others.
All ordinary nouns the letters of which are the same as those of a divine name may be erased. (Since they possess no sanctity) [For instance in] For God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as God, (Gen. 3, 5.) the first [divine name] is sacred and the second (as God; according to the Targum it means ‘as angels.’) is secular; in For the Lord your God, He is God of gods, (Deut. 10, 17.) the first (i.e. the first two, your God, He is God.) is sacred and the second (of gods, signifying judges or princes.) is secular.
For [it is revealed before] Elohim (knows) that on the day you will eat from it, your eyes will be opened, and you will become as gods [great ones], knowing what is good and what is evil.
Indeed, Allah is aware that you both, on a day, will eat from it, and your eyes will be opened, and you both will become like the angels, knowing the good and the evil
for it is manifest before the Lord, that in the day that you eat of it, you will be as the great angels, who are wise to know between good and evil.
| וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃ | 6 J | When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate. She also gave some to her husband, and he ate. |
The woman saw that the tree was good for food: She began to observe it. She said, "How beautiful is this fruit; how sweet is its smell - it is certainly not like poison. Yet the Holy One did not command us not to eat from it for nothing." And the tree was desirable to her to contemplate; as she desired it, in order to contemplate. She said, "It appears that the serpent is speaking truth." So she ate it and gave it to her husband. And immediately slyness, pride, coarseness, jealousy, competition, covetousness and malice entered into them; to entrap and flatter, and to carry on in the dark, to rob and to steal. And they quickly began to say, "It is a disgrace for creatures like us to be 'baring buttocks' and revealing our nakedness." They made loincloths for themselves to cover their nakedness and they went out of the Garden to the breeze of the day, a place that there were no trees blocking the wind. As this is the way of thieves, to distance themselves from the the place in which they stole; meaning to say, "I was not even there." But while they were there sitting in the breeze of the day, they heard the 'voice of the Lord marching in the tops of the baca trees.' They said, "Behold the Master of the Garden has come"; so they were afraid and trembling - as is the way of a thief - and they hid. And that is the meaning of (Genesis 3:8), They heard the voice of the Lord God moving in the Garden to the breeze of the day - as they were there. Know that "to the breeze of the day," is referring to Adam. As it is written after it, and the man and his wife hid themselves [...] among the trees of the Garden - implying that at first, they were not in the Garden.
ותרא האשה, “the woman saw,” with her mental eye; as in Kohelet 1,17 ולבי ראה הרבה חכמה, “and with my heart I saw a great deal of wisdom.”A different exegesis of these words: the verse must be rephrased as: “the woman took from the fruit and ate; as a result she realised that the tree (its fruit) was good to eat, and she also gave to her husband to share it and he ate.” [The problem was that one can taste that something is good, but one cannot know by looking at it that something tastes good. Ed.]
גם לאישה, “also to her husband;” this included her twins who had already been born by that time, as we have been taught in Sanhedrin 38. [The Talmud there describes that no more than an hour elapsed between Adam and Chavah mating and Kayin and Hevel, their twins having being born, Ed.]
ותאכל, “she was the first one to eat;” she had assumed eating had not been included in the prohibition. According to Rashi, she reasoned that if she had to die G-d would surely provide Adam with another wife. In order to forestall this, she gave her husband to eat so that they would both die. Alternately, they would both continue to live. (Rashi may have used the word: לאשה, “to her husband,” instead of “to Adam,” as the inspiration for this insight.) Moreover, she thought that by her survival her husband would be able to fulfill G-d’s commandment to become fruitful and to multiply by means of her surviving.
That the tree was good for food: Given that she was only warned by Adam about the fruit, she permitted herself to take from the tree (bark) and tasted its good taste. And from that, she understood how great was the taste of the fruit.
And that it was desirable to the eyes: They explained in [Bereishit] Rabbah, Chapter 19:5, "From here, [we understand] that it was good for the eyes." It added to the understanding of these words - that they do not have a straightforward meaning, since desire is rooted in the heart and not in the eyes. Rather the explanation is, for the sake of the eyes. So it is desirable for the sake of the eyes, since it is good for the eyes, like its literal meaning - that the eyes would see more brightly than they did [before]. And this is also included in the statement of the serpent, "your eyes will be opened" - that the eyes would be opened to see from further.
And that the tree was enticing to contemplate: As she acquired intellect from it. And it is as it is found in [Bereishit] Rabbah (19:5), "From here, [we understand] that it added wisdom." And the matter is like its literal meaning, that human knowledge was added to her by eating from the tree. And it is as I wrote adjacently, that the amazing wisdom that Adam had until now was not natural human intellect. Rather it was because he clung to his God that he grasped everything though the holy spirit; but he did not have human wisdom. It follows that the woman - who did not at all know from clinging to, and love of, God - did not have human knowledge. Because of that, they did not know embarrassment from walking around naked. But she saw that human intellect was added to her from the tree of knowledge.
And she took of its fruit and she ate: And she could not strengthen herself over the enticement to attain these three things, and also ate from the fruit.
And she also gave it to her husband with her: Since at the time of her eating, her husband was not with her, as I wrote above. For had he been with her, he would not have allowed her to get into this at all - on account of his clinging to God. But he was not there then, and she did what she did. And with his coming, she gave it to her husband with her as well.
AND WHEN THE WOMAN SAW. In her heart.
AND THAT THE TREE WAS TO BE DESIRED. Because it had the power to make one wise, and her eyes would “open.” (The lamed of le-haskil has the meaning of because. Therefore le-haskil (to make one wise) is to be interpreted “because it made one wise” (Krinsky). Her eyes would open is to be interpreted metaphorically. See verses 5 and 7.)
[UNTO HER HUSBAND WITH HER.] The meaning of with her is that they ate together of the fruit and that she disclosed to him the secret that the serpent had revealed to her. Adam thus did not sin unwittingly and was therefore punished for violating God’s command. Many commentators say that the tree of knowledge was a fig tree. They base their assertion on and they sewed fig-leaves together, and made themselves girdles (v. 7). (See Sanhedrin 70b, By the very thing with which they sinned were they rectified.) However, if this interpretation were correct, the Bible would say, “And they sewed leaves of the tree of the knowledge.” Many others say that it was a wheat plant. (Berakhot 40a and Sanhedrin 70b.) However, in my opinion the two trees in the midst of the garden were unique species not found anywhere else on the face of the earth. One of them, the tree of knowledge, possessed the power to instill sexual desire. Therefore the man and woman covered their nakedness. The meaning of va-yitperu (sewed) is well-known. (It means sewn.) Tafarti in I have sewed (tafarti) sackcloth upon my skin (Job 16:15) is similar. Those who ask where Adam and Eve got a needle (to sew their girdle) emit hot air. Adam and Eve could have used a sharp piece of wood. Upon eating of the tree of knowledge, Adam knew (yada) his wife. Yada (knew) is a euphemism for sexual intercourse. Sexual intercourse is called “knowledge” because sexual desire came from the tree of knowledge. Moreover, a young man begins to have sexual desire at the age at which he begins to “know” good and evil. (Hence the tree that implanted this new knowledge is called “the tree of knowledge of good and evil.”)
The tree of life extended life so that by partaking of it man would live for many years. Le-olam (v. 22) does not mean forever. We find this to be the case with the term olam in and he shall serve him for ever (le-olam) (Ex. 21:6), (According to the Talmud it means until the jubilee. Cf. Kiddushin 15a.) and in and there abide for ever (I Sam. 1:22) (It can only mean for us as long as he lives. Therefore va-chai le-olam (and live forever, v. 22) is to be rendered, “and he will live for a very long time.”) and in many other verses,Some commentators insist that the verse for in the day that thou eatest thereof thou shalt surely die (Gen. 2:17) indicates that man was created immortal and that he became mortal as a punishment for his sin. Many ask, what sin did Adam’s children commit that they were punished with death? Now this is absurd. Man and beast both share a common spirit (life force) through which they live and experience sensations in this world. As animals are destined to die, so must man die. The advantage of man over beast lies in the portion from above (the soul) which man has been granted. A Greek physician has proved beyond a shadow of a doubt that it is impossible for man to live forever. (Galen, Third section of the use of limbs as quoted by Maimonides, Guide to the Perplexed, Part III, Chap. XII. I.E. maintains that man was not originally created immortal.)
"לעינים" [to the eyes] in the tradition means that the man saw with his eyes. And furthermore, things that are pleasing to the eye, such as light, are good for the eyes, while smoke is harmful to the eyes. Therefore, the man saw with his eyes and according to his sight, the fruit appeared sweet and pleasing to the eyes. However, in the end, it was like smoke in the eyes, causing death for all.
And that it was desirable to the eyes: Since, with every sin, the good impulse has a debate with the evil impulse: For the good impulse promises [a person] spiritual reward in the world to come, whereas the evil impulse responds and claims that it is better to go after the desires which are perceivable to the eyes of the seer - for the desires of this world are visible to the eyes of everyone - rather than going after the delights of the world to come, 'which no eye has beheld.' That is why it states, "And the woman saw" the words of the serpent, and the arguments of the serpent were correct in her eyes - "that the tree was good for food and that it was desirable to the eyes" - that the desires of this world are visible, 'eye to eye.' This is to exclude the delights of the world to come - 'no eye has beheld' [them]. "And one who wants to lie will distance his witnesses" (Rosh on Shevuot 6, Paragraph 13).
And she also gave it to her husband with her: The commentators explained the word, "with her" - so that he would always be with her, and not marry another when she herself would die. But it could be that she gave it to him when he was literally with her. As she pressured him then, in the way that it says about Shimshon (Judges 16:16), "and she pressed him." For at another time, maybe he would not listen to her, to transgress the word of the Lord. So he said about this in his apology, "'The woman that You gave to be with me' (Genesis 3:12) - she defeated me at the time that she was literally with me." As according to its straightforward understanding, there is no logic to this apology. And [regarding] that which He claimed, "she gave me from the tree" - maybe he intended to say, by way of an apology, "It was since it was not stated in the commandment, 'You shall not eat from the fruit of the tree of knowledge.' It was [rather] stated (Genesis 2:17), 'from the tree of knowledge [...] you shall not eat.' I reasoned that the intent was that I am not allowed to pluck the fruit from the tree. But I thought, if the fruit is already plucked, it is permissible for me to eat it. So now, she gave it to me from the tree, and it was not me who took it from the tree."
And some say, that he said, "Since He gave me the woman with me, to cook and prepare all the needs of the house, I thought that there was an assumption about her that she does not feed me anything prohibited. That is why I thought that this fruit was from another tree."
ותרא האשה כי טוב העץ. Eve saw that the tree was good. The first problem is how could one judge what is good to eat by merely looking at it? Another question is why the Torah describes a feeling of the mouth before describing the effect on the eye? The verse should have read: "she saw that the tree was a beautiful sight and that it was good as food," in that order. Furthermore, whence did Eve know that the tree was apt to add to her perceptive powers, i.e. להשכיל? If the Torah merely intended to tell us that the serpents's description of the tree had been accurate, why describe the woman as seeing something that she did not see? Also why did the Torah add two superfluous words הוא, and העץ a second time? If the repetition of the word is justified, why did the Torah not also write the word העץ after the word תאוה?
The verse describes the way in which Eve was snared, and how she eventually became willing to listen to her seducer. When you examine Eve's earlier words, you will find that she said: "and from the fruit of the tree in the center of the garden, G'd' said "do not eat." She had expressed her conviction that only the fruit of the tree was forbidden, that the trunk, the branches, etc., were permitted. She may have arrived at that conviction for one of two reasons. 1) Adam had commanded her in those very words. 2) Though Adam had mentioned only the tree without specifying its fruit, etc., she reasoned that there would have been no point in forbidding something that anyways was not food, such as the trunk, the branches, and the leaves. We have pointed out earlier that whereas the other trees did not taste similar to their fruit, the tree of knowledge was the exception, its trunk, etc. being just as edible as its fruit. We must therefore assume that Eve had already tasted the tree itself, not having considered it as forbidden. She also applied the prohibition to touch it as applicable only to its fruit, not to the trunk, etc. At any rate, Eve had already experienced the taste of the tree's trunk and nothing had happened. Alternatively, she may have discounted the prohibition to touch the tree knowing that this was not a direct command from G'd Himself and would not lead to death.
Having tasted from the tree itself, and having experienced that its nature was different from all the other trees, she decided to take a closer look at the fruit of that tree. It was then that she discovered that the fruit exerted a powerful visual attraction; the word הוא refers back to the word פרי, fruit. It could not refer to the word העץ, the tree, as this would be unnecessary. It would have sufficed to say וכי תאוה לעינים, if it were merely a reference to the tree. The word העץ is needed in the sequence ונחמד העץ לעינים because the subject matter had changed from the fruit to the tree. The knowledge of the nature of the tree had been based on her sense of taste, whereas her perception of the nature of the fruit was based only on her sense of sight. The Torah explains that Eve's purpose in eating of the fruit was to broaden her powers of perception. At this point Eve believed that the serpent had spoken truthfully when it claimed that as a result of eating from the fruit of that tree she would gain greater insights, and that G'd had forbidden the fruit only in order to prevent her from gaining the insight which would make her equal to G'd. The Torah emphasises that "she took from its fruit," as she had already tasted the trunk. We have now completed answering the various questions we raised about this verse. Eve gave to her husband from this fruit out of her love for him; she wanted him to share her new insights so that he too would become G'd-like.
I have seen it said in defence of Eve that her sin was not so serious as she could not imagine that G'd had created a being whose sole purpose it was to test man's love for G'd by having Satan masquerade within it to try and mislead man. If such a thought had even occurred to Eve she would never have engaged in a dialogue with the serpent. She would have acted just like the righteous nowadays who do not listen to or engage in disputes with tempters however slick-tongued they may be in making something sinful look desirable. The righteous of our time are not so naive; this is why they can withstand the wiles of Satan. Poor innocent Eve did not have their advantage and that is why she fell victim to the seductive tactics of the serpent (Satan). She had furthermore been mislead by the taste of the tree itself, something she thought of as permitted. She also did not possess as analytical a mind as that of a man, else she would have been able to resist the lure to eat from the fruit of that tree. Had she not first erred in believing that the tree itself was pemitted to eat from, she never would have considered eating from the fruit as well.
Another reason that may have accounted for Eve falling an easy victim to Satan's lure was that she considered it to have been a mistake to accept the prohibition not to eat from the tree. When she accepted the commandment she had not thought that it would be so difficult to observe. Originally the tree had not appeared to her as sufficiently desirable to pose a threat to her obedience to G'd's command. We find a parallel to such considerations when we consider how many covenants G'd concluded with the Jewish people to ensure that they would not go back on their commitment to observe the Torah. G'd did not consider it sufficient to just give the commandments to the Jewish people without creating a legal device to make the commitment irrevocable. Our sages (Shabbat 85 based on Exodus 19,17) tell us that at Mount Sinai G'd had threatened to kill the Jewish people unless they embraced the Torah. He subsequently reinforced the validity of their acceptance by making them swear an oath. Our rabbis go so far as to describe the renewed acceptance by the Jewish people of the Torah at the time of Mordechai as the only free acceptance of G'd's laws, describing the original acceptance as having occcurred under conditions of duress and therefore legally not valid (Shabbat 88). Inasmuch as Eve had not been sworn to observe the commandment not to eat from the tree she was not really obligated to do so. Even though she had orally accepted the commandment and such acceptance is comparable to the uttering of a vow, it is in the category of a vow erroneously entered into, something that can be annulled retroactively (compare Nedarim 66). The exact text in the Talmud is as follows: If someone undertakes not to drink wine because the wine is bad for his digestion, and he is informed that aged wine is good for his digestion, his vow is annulled and he may drink any kind of wine. We face a similar situation here. When Eve had accepted G'd's commandment prior to having become conscious of the powerful attraction exerted on her by this tree she had been quite sincere. However, once she noticed the powerful pull which the fruit of that tree exerted on her she regretted having undertaken to honour the commandment not to eat from it.
We therefore have two causes that helped to mislead Eve. The reason she may have thought that only the fruit of the tree was forbidden was because her husband had not given her precise instructions. Had her husband told her that G'd had said: "You may eat from all the trees of the garden, but from the tree of knowledge in the centre of the garden you must not eat," she would never have considered the trunk as permissible, and the fact that neither eating from it nor touching it had resulted in any harm to her would not have served as a verification of the serpent's argument. Eve's not having been aware of the attractive nature of the tree was also Adam's fault. He had not told her that G'd had described the tree as the tree of knowledge of good and evil. He had only told her not to eat from the tree in the middle of the garden, without a reference to its special nature. Had Eve been aware that the tree was of such special significance the serpent could not have tricked her, and she herself would have been unable to invoke her lack of knowledge as a reason to revoke her acceptance of G'd's command not to eat from it.
None of the causes of the sin can be attributed to G'd, all were due to man's inadequacy, i.e. both Adam's and Eve's.
For all we know, Adam may not have been aware that the trunk of the tree of knowledge was edible. He had only tasted the other trees and found invariably that their trunks were not edible. He did not realise that the earth had conformed with G'd's instructions to the letter when it produced the tree of knowledge. The manner in which the Torah describes Eve's realisation of the tree's properties suggests that she did not have an inkling previously that this tree had such special features.
ותרא האשה כי טוב העץ למאכל וגו', “the woman saw that the tree was good as food, etc.” The sages (Berachot 40) disagree as to the exact nature of this tree. Some say it was a fig tree and they base themselves on the fact that immediately after eating from the tree Adam and Chavah are described as covering their genitals with fig leaves (verse 7). They feel that this shows that the very thing which had become their downfall now had become the instrument of their rehabilitation. Other sages believe that the tree in question was the grapevine. This is why we read in Bereshit Rabbah 19,8 Chavah squeezed the juice from the grapes and brought it to her husband. Seeing that its appearance was red like blood, their blood would be spilled and the blood of the whole universe, tit for tat, measure for measure, the punishment fitting the crime. The blood of the female of the species which would be spilled at regular intervals is the menstrual blood. This is also the mystical dimension of Deut. 32,14: “and the blood of the grapes you will drink as if it were delicious wine.” The Torah called the grape “blood,” seeing that grapes had brought blood into the world. Still another view is that of Rabbi Abba from Acco in Bereshit Rabbah 15,8 who believes that the tree in question was the Etrog tree, the citron fruit. Other scholars were aghast at all such suggestions, saying that there can be no question that G-d did not reveal the nature of this tree to any man living or in the future. As proof for their view that the Torah deliberately concealed what tree it was they cite Leviticus 20,16 ואשה אשר תקרב אל כל בהמה לרבעה אותה והרגת את האשה ואת הבהמה. “And a woman who approaches any animal for it to mate with her, you shall kill the woman and the animal, etc.” To the question that if the woman has sinned why should the animal be killed also, what sin did it commit?” The answer given is that the animal must not be allowed to survive as otherwise people would point to it saying: “this is the animal which caused a certain woman to be executed.” If G-d had been so concerned with the honour or dignity of His creatures, would He not be equally concerned with His own honour and not reveal that He Himself had been the cause of man’s death by allowing man to point to that tree? When looked at from a kabbalistic point of view, the tree was indeed the Etrog tree something which is hinted at in the words ונחמד העץ להשכיל, “and the tree was a desirable means to gain insights.” Onkelos translates these words as ומרגג , “that the fruit was exceptionally beautiful and desirable.” [You will note the similarity in the word מרגג and the word אתרג. Ed.] The nature of that fruit was that it excited and dominated one’s intellect. This is also the way the Targum translates the verse in Leviticus 23,40 ולקחתם לכם פרי עץ הדר, as פירי אילנא אתרוגין, again using the word אתרוג to describe an especially beautiful fruit We may thus understand verse 18 where the curse (punishment) for eating from such a beautiful tree is that henceforth the earth will sprout forth thorns and thistles as another example of the punishment fitting the crime. [according to תורת חיים, our author may have intended to point out the numerical value of the combined words קוץ ודרדר as equaling the numerical value of the word אתרוג.]
וכי תאוה הוא לעינים, “and that it was a delight for the eyes, etc.” It is possible that the three characteristics טובה, תאוה, and חמדה, which are mentioned in this verse are all part of the sensory perceptions which when combined result in the gaining of new insights, i.e. להשכיל, a word which follows immediately afterwards. Considering the fact that original man was a totally intellectually oriented creature, the Torah wanted to remind us that at that stage (before the sin) whatever motivation prompted Chavah and Adam to eat from this tree was the desire to gain further insights, להשכיל. This would correspond to Psalms 38,10 ה' נגדך כל תאותי, “You G-d are aware that (nearness) to You is the objective of all my desire.” According to this interpretation it was the intellect which dictated to them to eat what G-d had withheld from them. Whatever his or her motivation, the fact remains that Chavah (and Adam) violated G-d’s will as expressed by His prohibition. Just as his intellect had told him that the fruit of that tree held promise of further insights, the same intellect had also told him that the acquisition of such insights was clearly against G-d’s will, else why would He have forbidden its fruit? The commentators who presented the view we quoted only wanted to emphasise that the sin was not due to an overpowering urge by the יצר הרע, the force within man which moves him to assert his independence. At this stage the יצר הרע tempted Adam in the shape of his wife Chavah. He was misled into believing that what he did was in order. After having eaten from the fruit of that tree Adam began to experience a new sensation altogether, a sensation which became an integral part of him from then on. This was the sex drive which is a drive originally nspired by the commission of a sin. Do not ask that if indeed this drive was and is responsible for sinning and Adam and Chavah did not yet have it before they ate from that tree, how did they come to sin? The fact is that even angels who most certainly do not have a sex drive and are motivated purely by intellectual considerations also sin on occasion. One example is found in Genesis 19,13 where the angels who had been commanded to destroy Sodom and to save Lot described themselves as if it were they who were destroying Sodom and not G-d. They told Lot: כי משחיתים אנחנו את המקום הזה, “for we are about to destroy this place.” We also find an interesting comment by our sages (Tanchuma Parshat Shoftim 18) that the line in Exodus 23,21 where the Torah speaks of an angel “who will not forgive your sin (if you commit it),” belongs to a group of angels which never sin. If so, there must be others who do sin on occasion. We also have a verse in Job 4,18 הן בעבדיו לא יאמין, ובמלאכיו ישים תהלה, “He cannot trust His own servants and casts reproach on His angels.” ותתן גם לאישה עמה, “and she also gave to her husband with her and he ate.” The word עמה in this verse teaches that Chavah had an evil intent in that she wanted her husband to become guilty of the same sin. [According to Rashi, she did not want to die and for Adam to marry another woman.].
According to Bereshit Rabbah 19,5 the word גם teaches that she also gave to all the animals from the fruit of that tree. According to that Midrash there was only a single bird called חול which did not eat from the fruit of that tree. This fact is alluded to in Job 29,18 ואמר עם קני אגוע וכחול ארבה ימים, ”I thought I would die together with my family (my nest), and be as long-lived as the bird חול, phoenix.” According to Rabbi Yudan this bird has a life span of 1000 years. At the end of that time fire erupts in its nest and less than the size of egg of it remains before it regenerates itself. ויאכל, “and he ate.” At this point Adam sinned seeing G-d had warned him previously ומעץ הדעת טוב ורע לא תאכל ממנו, “and you must not from the tree of knowledge of good and evil (2,17).” The one warning applied to earthly matters such as not to eat from the fruit in order not to ingest the source of the evil, carnal desires etc.; the other warning pertained to celestial matters, that as a result of eating from the tree and obtaining new insights he should not speculate about the origin and essence of G-d. From a practical point of view the word ממנו also included the prohibition not to use the branches of that tree to plant a duplicate, etc., etc. Philosophically speaking, Adam was not to make the mistake made later by the generation of the Tower who thought that there was no one beyond in the heavens. By writing the single word ויאכל, the Torah described his sin on several levels. Eating something, consuming it, is equivalent to destroying it. Adam destroyed two conditions which had prevailed on earth prior to his eating from that tree. He ate from the tree thereby destroying something of a terrestrial nature; he ate, i.e. he destroyed something of a spiritual nature, something the sages called קצץ בנטיעות, or something that our author calls here קצץ בדוגמתו למעלה, “he impaired his parallel spiritual image in the celestial regions.” Inasmuch as his spiritual image in the celestial regions received its input from the “left” part of the emanations, the seat of the attribute of Justice, it became necessary for him to offer an ox with only a single horn as expiation after he had done תשובה, repentance, in order to demonstrate that he recognised the Unity of G-d and did not believe that G-d had partners, i.e. that there was a power-sharing arrangement between the various מדות, “attributes” of G-d. In order for Adam to learn this lesson G-d especially made available to him an ox which had a unicorn on its forehead. The word קרן, “horn” in Hebrew is equivalent to כח, “power.” The strength of an ox is concentrated in its horns. The unicorn was in the centre of that ox’s forehead, the centre of its body, in order to symbolise the קו האמצעי, “the centre line,” [a kabbalistic concept pertaining to the diagram of the emanations, Ed.] The purpose of that “line” is to unify the “lower” and the “higher” regions. This is the meaning of the enigmatic though well known Midrash based on Psalms 69,32 ותיטב לה' משור פר מקרין מפריס, “that will please the Lord even more than the ox, i.e. bull whose horns protruded beyond its hooves.” The verse from Psalms we quoted contains a double entendre as the word מקרין though spelled with the letter י , is read as if it were written without the letter י.The first (regular) spelling would symbolise the strength radiated from the animal, whereas the defective spelling, i.e. the way we read the word suggests that the ox in question had only one horn, mi-keren. When the Israelites sinned in the desert and they made the golden calf they had to sacrifice an ox in atonement for their sin as we know from Leviticus 9,3 קחו שעיר עזים לחטאת ועגל וכבש...ושור ואיל לשלמים, “take a he-goat for a sin-offering; a calf and a lamb,...and an ox and a ram for a peace-offering, etc.” From that time on, the Israelites were commanded to take the four species including the Etrog in the month of Tishrey, the month in which man was created, in order to combine all these species. These four species were a symbolic offering atoning for the first sin man had committed around that time of year. In all other instances of publicly paid for sin-offerings on the festivals, a bull or bulls are included in the Torah’s list of such offerings. The same applies to the sin-offerings on New Moon. All of this was to teach that when doing penance it is appropriate to use the instrument with which one had sinned to effect forgiveness. This is also the reason why the Torah repeats the otherwise unnecessary word הפר a second time in Leviticus 4,4 והביא את הפר אל פתח אהל מועד, ושחט את הפר לפני ה'. “He (the priest) shall bring the bull to the entrance of the Tent of Meeting, and he shall slaughter the bull in the presence of the Lord.” Our sages in Vayikra Rabbah 5,6 explain the extra word הפר instead of simply אותו in this vein. The matter may be illustrated in the form of a parable: when a friend offered a gift to the king, the king told him to display the gift at the entrance of his palace so that everybody would become aware of the valuable gift that his friend had given him. The ”gift” in the parable is the תשובה, repentance, which consisted of the same category of item with which the friend had previously offended the king.
ותרא האשה, she believed the words of the serpent and saw with her heart כי טוב העץ למאכל וכי תאוה הוא לעינים, as the Torah had already described this tree in its own words in 2,9 when we were told that all “the trees of the garden were pleasant to look at and good to eat.” The tree of knowledge did not distinguish itself in external appearance from the other trees of the garden. Therefore, Chavah argued, there is no reason to believe that we will die if we eat from it. She agreed that the serpent had spoken the truth when it said that the distinction of this tree must lie in the spiritual benefits its fruit bestow on us not in the taste of its fruit. The serpent must be right when saying that we will become G’d-like (verse 5). ותקח מפריו ותאכל, and afterwards she gave to her husband who at that time had been in some other location inside the garden; she brought him some of the fruit and told him what the serpent had said to her and why she had eaten from the fruit. They then ate from the fruit jointly. This is the meaning of the additional word עמה. In other words, Chavah ate from the fruit twice, whereas Adam ate from it only once. It is important to understand this. Our sages (Bereshit Rabbah 19,5) explained that the word גם which is supposed to add something means that she fed the fruit also to the animals and the birds. We need to reflect on this statement by our sages.
THAT THE TREE WAS GOOD FOR FOOD. She [Eve] had thought that the fruit of the tree was bitter and poisonous and this was why He admonished them against eating thereof, but now she saw that it was good and sweet food.
AND THAT IT WAS A DELIGHT TO THE EYES, i.e., that by means of its fruit, one attains desire and goes about after his own eyes.
AND THAT THE TREE WAS TO BE DESIRED TO MAKE ONE WISE for by means of its fruit, one becomes wise to desire. Now she ascribed “delight” to the eyes and “desire” to the mind. The principle is that [by eating the fruit of the tree], one can will and desire a thing or its opposite.
ותרא האשה AND THE WOMAN SAW — She approved the words of the serpent — they pleased her and she believed him (Genesis Rabbah 19:3).
כי טוב העץ THAT THE TREE WAS GOOD to make her become like God.
וכי תאוה היא לעינים AND THAT IT WAS A DELIGHT TO THE EYES — even as he had said to her: “then your eyes shall be opened”.
ונחמד להשכיל AND IT WAS TO BE DESIRED TO MAKE ONE WISE — even as he had said to her: “knowing good and evil”.
ותתן גם לאשה AND SHE GAVE ALSO TO HER HUSBAND so that she should not die and he remain alive to take another wife (Genesis Rabbah 19:5).
The word גם, also, may be understood to include cattle and beasts (that is, that she gave to these and also to her husband) (Genesis Rabbah 19:5).
תאזה rad. אזה verwandt mit עזה krumm, von der geraden Richtung abweichend. (Vielleicht auch mit חוה, wovon chald. חויא, die Schlange). In Beziehung auf das Gemüt des Menschen ist ישר (Vergl. גשר ,קשר ,כשר) das physisch oder sittlich von mir Erreichbare, innerhalb meines geraden Weges Liegende. Erstrebe ich jedoch etwas außerhalb desselben Liegendes, so bin ich מתאוה, suche eine Bogenlinie um mich zu beschreiben, suche die Grenzen meines Gebietes zu erweitern, mich zum Mittelpunkt eines größeren Kreises zu machen.
נחמר rad. חמד verwandt mit אמר, schätzen. Während תאוה den Gegenstand nur in Bezug auf die eigene Persönlichkeit schätzt und ihn herbei wünscht, weil er ihr angenehm ist, betrachtet ihn המד mehr objektiv. Möglich, daß das zwischen אמר und חמד stehende עמד aus demselben Begriff fließt. עמד bezeichnet den Zustand, in welchem wir die zu nehmende Richtung noch erst überlegen.
השכל rad. שכל, verwandt mit סגולה .סגל: das was jemandem ausschließlich angeeignet ist. שכל ist diejenige Kraft im Menschen, welche durch das Auge einströmende Bilder der Dinge zum Begriff bringt und als solchen sich aneignet. סכל ist derjenige, dessen Erkenntnis zu subjektiv ist, der die Meinung, die er sich einmal von den Dingen gebildet hat, fest hält, ohne sie an der Wirklichkeit der Dinge außerhalb zu prüfen. השכל heißt: den Verstand auf etwas richten, verständig sein und handeln, auch den Verstand eines andern auf etwas richten: belehren. Es heißt aber nie: glücklich sein.
ותרא האשה כי טוב העץ למאכל, she realized that the tree was good to eat due to its location, its nature and the pleasant fragrance of its fruit.
ונחמד העץ להשכיל, seeing that G’d Himself had already described the tree as being the tree of knowledge.
גם לאישה עמה, his heart was open to her words because he was her husband, and because he was by her side.
She “saw”... Rashi is answering the question: What did she see now that she did not see before, as she did not yet eat from the tree? [The answer is: Here,] “seeing” means “contemplating.”
To be... You might ask: Why does Rashi not interpret [the phrases of our verse] in the same order that the serpent spoke to her? First he said, “Your eyes will open,” and then, “To be like a god.” The answer is: Since in the second phrase it is clearly written: “Tempting to the eyes,” this must refer to: “Your eyes will open.” And “Appealing as a means of wisdom” clearly refers to: “Knowers of good and evil.” Perforce, “The tree was good for food” refers to, “To be like a god.”
So that she will not die... Rashi knows this because it is written, “with her”.
Comes to include animal and beast. [Rashi knows this] because otherwise, why was death imposed upon the animals? But her intention was not that they should die.
The woman saw that the tree was good for eating. The woman began to submit to temptation, thus marking the beginning of the sin. Of course the root of this sin preceded its execution; it was based on the willingness to even consider the possibility of violating a divine command. This did not occur to the woman on her own; it was the serpent who presented her with the option of defiance. Perhaps before the serpent spoke to her she was afraid of the tree and refrained from gazing at it or from reflecting on its nature and the effect of its fruit. But after it spoke to her she saw that the tree was as good as all the others, and that it was an enticement to the eyes, and that the tree was attractive to apprehend. There was something intriguing about this tree that made one desire to approach and understand it. She took from its fruit and ate; she also gave to her husband with her, and he ate. In the manner of a good wife who loves her husband, she immediately shared her great discovery with him.
כי טוב העץ למאכל , “for the tree is good as food.” She had thought originally that the reason why G’d had forbidden the tree was because its fruit was bitter, and the poison of the fruit would result in death to those who ate it. Now she had convinced herself that its fruit was sweet.
וכי תאוה לעינים, “and that its appearance caused one to desire it.” We learn that man’s desires are activated by his eyes, by what he sees.
And thus the utensil, the knife, with which food is cut into pieces is called a ma’akhelet because it annihilates and destroys, as in the expression, “you shall consume (ve-‘akhalta) all the peoples.” (Dt. 7:16: “You shall destroy all the peoples” (NJSB). Ma’akhelet is the term for the knife with which Abraham prepares to slaughter Isaac in Gen 22:10.) And the verse which uses va-yokhlu (“they ate”) to refer to what the ministering angels were doing teaches this, (Gen 18:8, in the story of the angels visiting Abraham at Mamre.) as our sages z”l taught in a midrash about the three calves that Abraham brought to them. “One after another each one went up and disappeared (kalah) off the table, and Abraham when he realized this, brought some more meat almost continually time after time, like a person who kept increasing the number of whole burnt offerings he sacrificed on the altar.” (Gen. R. 48:16.) And likewise about Adam it is written, “She also gave some to her husband, and he ate (va-yokhal).” (Gen 3:6) The word va-yokhal (“and he ate”) proclaims his sin both by his deed and by his thought. By his deed: that is that he caused the tree to lose its fruit, and ate it despite his being warned not to: “for as soon as you eat of it, you will die.” (Gen 2:17.) His thought: that is that he destroyed, cut off, and made like the branch of the tree was a thing in and of itself, and if so, everything suffers destruction and annihilation, in both physical and intellectual things. (R. Bahya alludes here to the kabbalistic idea that the sin of Adam also involved “the cutting of the shoots,” the intellectual error of mistaking the part for the whole of creation. This had profound cosmic implications, since by eating the fruit of the tree of knowledge, Adam not only physically separated the fruit from the tree, he intellectually “separated” it from its heavenly image above, its source of power and energy. This intellectual separation cuts the divine “pipeline” connecting the lower and upper worlds, effectively blocking the empowering flow of divine energy between the two worlds. It is precisely this state of affairs, the consequence of Adam’s sin, that the table blessings R. Bahya discusses in the First Gate is intended to repair.) And so when you are found saying the word va-yokhal, it includes the destruction (hashhatah) of both something below and the destruction of something above, as it is written, “your people have gone bad (shihet),” (Ex 32:7. This is from the story of the Golden Calf. God is speaking to Moses, and instead of referring to the Israelites as “My people” as He usually does, God calls them “your – i.e., Moses’ – people,” much as parents often pass the buck to one another when their children have misbehaved (as does Moses, too, replying to God in Ex 32:11). I think R. Bahya’s point is that there is both a lower and upper “people “(“your [Moses’] people” vs. “My [God’s] people” that have “gone bad.”) and likewise Jeroboam was called a mashhit – “destroyer” – because he destroyed and cut short the shoots. (See note 8 above. R. Bahya alludes to the midrash in b. Berakhot 35b: “‘He is a companion to vandals (ish mashhit) (Prov. 28:24).’ This refers to Jeroboam the son of Nebat who ruined (she-hishhit) Israel for their Father in Heaven,” by building two golden calves and ordering the Israelites to worship them (I Kings 12:28-32).)
The reason that the regular offerings as well as those offered on the new moon are not mentioned in this Parshah,- as opposed to Parshat Pinchas,- is the fact that here we concentrate only on the special days which through their work prohibition become holy convocations of a national character. During these days we try to make a whole nation concentrate on its function in life. The reason that the usage of the term chag and tachog are different on Passover and Sukkot respectively, is that the former, since it recalls slavery, hard labour, is best remembered by quiet contemplation, no forced activities, etc. The Sukkot festival however, follows the joy of having brought in the harvest, a time that is normally allocated to restful enjoyment, and a feeling of contentment, security. At such a time, and in order to remind us that the bounty came from Heaven and is not due only to our toil, we are bidden to leave the security of our homes and remind ourselves where it all came from. Having done this, the Torah is confident that the eighth day can be lachem (23,36) for us. (literally "for you," meaning us) Not so Passover. On that occasion, the whole festival is described as "for G'd all seven days." (23,26) This is much more pronounced in Parshat Re-ey, when the seventh day of Passover is described as being "for G'd," the other days not having been so designated. The use of the word ach, only, when introducing the tabernacle festival celebration (23,39) is to emphasize that this celebration is oriented towards G'd, as distinct from the Passover celebration which was primarily oriented towards ourselves. Reminders of this aspect of the celebration are "the four species." Each is an instrument of thanksgiving to G'd. Although the "four species" must be owned only on the first day of the festival, their use during all the seven days continues, as the statement "and you shall rejoice" is connected to their use. Each of the species represents a different kind of Jew, from the most accomplished both religiously and socially, to the most ignorant in either field. The unforgettable lesson lies in the fact that as long as they are part of the whole, even completely ignorant people have a role to play. By including him in the fabric of Jewish society, the environment the ignorant finds himself in, will sooner or later be an incentive for him to raise his sights both spiritually and socially. At the same time, when looking at the "four species," we are also reminded of four types of existence in the universe. 1) The One and Only Incomparable Oneness, the Almighty. 2) Purely spiritual creatures, i.e. angels. 3) Bodies which are of an enduring nature, apparently lasting forever, i.e. the stars, the planets. 4) The world we are part of, containing a mixture of body and spirit, therefore subject to death and decay. The etrog, represents the highest form of existence seeing that it is perfect from all aspects. It is therefore held apart from the other three species, not bound up with it in a single bunch. We hold it in the left hand so that it is opposite our hearts, just as we lay the tefillin phylacteries, on our left arm. For this reason such care is taken to secure the most perfect specimen of that fruit which can be obtained. The lulav, palm frond, represents the angels, being the most honoured of the remaining three species. The world of the angels is considered a "higher" world. The lulav is taller than the other plants in that bunch, as a reminder of that fact. The hadass, myrtle branch, represents the stars, the planets, the nine leaves, (three times three stems with three leaves each) hint at the nine planets which make up our galaxy. The aravah, willow branch, by its very lack of attractive features, describes man and his inadequacies. Moreover, the leaves of the aravah resemble the shape of the human mouth, man being the most advanced creature in his particular world. The fact that the benediction over the mitzvah mentions the lulav rather than the etrog, is to remind us of our purpose to achieve the level of service to G'd that is performed by the angels. Since our sages tell us that the first day of Sukkot is referred to as rishon, the first, because it is the first day in the new year that our sins begin to be counted again, the significance of not performing the mitzvah with a stolen lulav is obvious. Simchah, joy, is our destiny when we perform the mitzvah properly, and earn merits. Spending money in order to perform the mitzvah, indicates that we appreciate that material wealth must be placed in the service of G'd, else it is a corrosive influence.
Our sages tell us in Sotah 3, that man does not sin unless he has temporarily taken leave of his senses. They quote Numbers 12, 11, in support of this. Aaron says to Moses "because of our foolishness we have sinned." If this is indeed so, our sages seem to agree with Socrates who believed that man's intellect is apt to arrive at true, valid conclusions. We must ask that if sin is the result of a functional disability of the mind, how can a person be held responsible for such sin? The dilemma can be resolved in the following manner. We need to understand that there are three categories of people. The first category is composed of people in whom the intellect is predominant, and governs practically all their activities so that sin is almost inconceivable. The second group comprises people who are so enslaved to their physical urges, that their intellect is for all practical purposes paralysed. The third group comprises the vast majority of people, who face an ongoing confrontation between their physical urges, yetzer hara, and their intellect, i.e. yetzer tov. All the people belonging to this latter group suffer from the fact that gratification of one's urges is immediate or almost immediate. On the other hand, the price to be paid for having gratified one's urges is usually some time in the future, and therefore not of immediate concern. The reward for acting in accordance with the dictates of the yetzer tov, i.e. the dictates of one's intellect, may be quite some time away. For that reason, such an eventual reward may not play a decisive role when a decision is made between conflicting choices available. The reason that G'd has arranged matters in such a way is due to the fact that otherwise bechirah, free choice would not be a really viable option. In order to demonstrate that it does not pay to give in to physical passion when it leads to the performance of immoral acts, we have the example of sotah.
However, we suggest a different interpretation. Solomon employs the most common teaching method. One teaches the unknown by relating it to the known. The way to do this is to explain that deeds, the culpability for which is not known, are equivalent to deeds the culpability for which is well known. The process of teaching proceeds step by step. It is not generally accepted that refusing to extend help to a fellow human being is equivalent to denying that one has received an object for safekeeping. It is not generally accepted that denying receipt of an object for safekeeping is equivalent to robbery or burglary. Again, it is not generally accepted that stealing is just as serious a crime as is murder. Our sages therefore frequently illustrate such points by employing what appears to be exaggerated language. (Sotah 4) "A haughty person is equivalent to an idol worshipper"; "someone who shames his fellow man in public is like having shed the blood of his fellow man." (Baba Metzia 58) This too is the method chosen by Solomon in Proverbs chapter 1. "when sinners invite you to participate in the well known sins of murder, violence, robbery etc., remember that all who are greedy for profit are really treading the same path as these proverbial crooks whose misdeeds are condemned by everyone. Beware of the unknown evil." This means that suggestions from known evil doers, even if apparently harmless, harbour evil;- "do not be willing!" Most dangerous of all is the pursuit of transient gains like money etc., the pursuit of which "will take hold of the soul of its owner", will wind up costing the pursuer his very life. The more these phenomena are part of our daily lives, the more insiduous their lure, the harder it is to avoid being snared by them. Therefore, the antidote has to be more powerful to be able to ward off the danger inherent in the lure of the chase after betza profit. The evil urge employs three basic arguments in order to entice its victim. 1) No harm will come from accepting its advice. 2) One is merely doing what is natural. 3) Following its advice means promoting one's best interests. The book of Proverbs is devoted to warn against these temptations. An example of a victim of these temptations is Eve, the first woman. "Eve saw that the tree was good as food" i.e. it could not be poisonous (no harm will come to one who eats it); "that it was appealing to the eye", i.e. she was attracted to it naturally, and thirdly "and appeared desirable", i.e. from a functional point of view. (Genesis 3,6) The Torah mentions the temptation by the snake only as a secondary factor. The snake's argument merely set in motion the three standard ploys of the yetzer hara, the evil urge. Eve convinced herself. The Torah does not describe her as being unable to withstand the blandishments of the serpent. In chapter five of Proverbs, Solomon continues to warn against these temptations often dressed up as the lure of an attractive woman whose lips drip honey, whose mouth is smoother than oil, who in the end however, proves as sharp as a double edged sword. Also in Kohelet chapter nine, the tempter is described as saying "go eat your bread in joy, enjoy life with a woman you love." This is innocuous sounding advice which hides the danger since it is garbed in recommending only what is permitted.
Now mark our reply, which was as follows:—“You appear to have studied the matter superficially, and nevertheless you imagine that you can understand a book which has been the guide of past and present generations, when you for a moment withdraw from your lusts and appetites, and glance over its contents as if you were reading a historical work or some poetical composition. Collect your thoughts and examine the matter carefully, for it is not to be understood as you at first sight think, but as you will find after due deliberation; namely, the intellect which was granted to man as the highest endowment, was bestowed on him before his disobedience. With reference to this gift the Bible states that “man was created in the form and likeness of God.” On account of this gift of intellect man was addressed by God, and received His commandments, as it is said: “And the Lord God commanded Adam” (Gen. 2:16)—for no commandments are given to the brute creation or to those who are devoid of understanding. Through the intellect man distinguishes between the true and the false. This faculty Adam possessed perfectly and completely. The right and the wrong are terms employed in the science of apparent truths (morals), not in that of necessary truths, as, e.g., it is not correct to say, in reference to the proposition “the heavens are spherical,” it is “good” or to declare the assertion that “the earth is flat” to be “bad”: but we say of the one it is true, of the other it is false. Similarly our language expresses the idea of true and false by the terms emet and sheker, of the morally right and the morally wrong, by tob and ra’. Thus it is the function of the intellect to discriminate between the true and the false—a distinction which is applicable to all objects of intellectual perception. When Adam was yet in a state of innocence, and was guided solely by reflection and reason—on account of which it is said: “Thou hast made him (man) little lower than the angels” (Ps. 8:6)—he was not at all able to follow or to understand the principles of apparent truths; the most manifest impropriety, viz., to appear in a state of nudity, was nothing unbecoming according to his idea: he could not comprehend why it should be so. After man’s disobedience, however, when he began to give way to desires which had their source in his imagination and to the gratification of his bodily appetites, as it is said, “And the wife saw that the tree was good for food and delightful to the eyes” (Gen. 3:6), he was punished by the loss of part of that intellectual faculty which he had previously possessed. He therefore transgressed a command with which he had been charged on the score of his reason; and having obtained a knowledge of the apparent truths, he was wholly absorbed in the study of what is proper and what improper. Then he fully understood the magnitude of the loss he had sustained, what he had forfeited, and in what situation he was thereby placed. Hence we read, “And ye shall be like elohim, knowing good and evil,” and not “knowing” or “discerning the true and the false”: while in necessary truths we can only apply the words “true and false,” not “good and evil.” Further observe the passage, “And the eyes of both were opened, and they knew they were naked” (Gen. 3:7): it is not said, “And the eyes of both were opened, and they saw”; for what the man had seen previously and what he saw after this circumstance was precisely the same: there had been no blindness which was now removed, but he received a new faculty whereby he found things wrong which previously he had not regarded as wrong.
Will you not see - this occurred to the first man himself, and understand well this matter. For if the Holy One blessed is hear had created the world only from the side of good without a side of negative at all, then thought could not have described negative at all, in order to understand the singularity in His perfection, as we explained early. But since he already created the negative, then certainly thought could describe it, and to recognize from its power the Singularity in truth. And indeed, tbe first man had already seen negativity, for was it not the tree of knowledge of good and negative that the Holy One blessed is he had forbidden to him, and even so his eyes caused him to err to contemplate this as desirous to the eyes, and and good for food, and pleasant to study like the words of the text (Genesis 3:6), "And the woman saw...". And you find, that she saw immediately that there was room to for error G-d forbid, and to say either there are two domains G-d forbid, or all the other bad ideas that were placed before them by the snake:
I will hint about this matter further with the following verses: “The tree was good for eating-L’Ma’achal-למאכל,” (Genesis 3:6) and, (Leviticus 19:23) “When you shall plant any food tree-Etz Ma’achal-עץ מאכל,” and, (Leviticus 19:23) “You shall treat its fruit as forbidden-Araltem Orlato-ערלתם ערלתו,” “and she took of its fruit,” (Genesis 3:6) and, (Leviticus 19:23) “For three years they shall be forbidden-Areilim-ערלים to you,” referring to the three impure husks of Orlah-ערלה, and, (Leviticus 19:24) “In the fourth year, all its fruit shall be consecrated for praises to HaShem-יהו״ה,” referring to the fourth refined and thin husk, and, (Leviticus 19:25) “In the fifth year you may eat its fruit.” Thus, if only Adam, the first man, had waited to eat the fruit when it reached the state called “The fifth,” he would not have brought darkness into the world. The matter has thus been fully explained.
Eve meddled with these letters and brought evil to the world. As it is written, "And when the woman saw that...was good" (Heb. וַתֵּרֶא) (Genesis 3:6), she turned the letters of Me'orot backwards, that is she removed the letters of וַתֵּרֶא from there, leaving only the letters Mem and Vav. And they went along and took the letter Tav with them, (death). This is how she brought death upon the world, as the scriptures inform us. "וַתֵּרֶא..." (Genesis 3:6).
[4] "And there was a man, whose understanding was to be praised" (Proverbs 12:8). Why is it praised that Elkanah had two wives who hated each other, and he was able to stand them both? It can be compared to a friend who was bitten by a venomous snake and died, and his student stood and was bitten by two snakes but was not harmed. Who should be praised? Not the student. Similarly, Adam could not stand with one woman alone, but it was necessary to give him another woman as well (Genesis 3:6). Elkanah had two wives and was able to stand them both, and he had two wives because he was a man of great understanding.
“When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16). “She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]” (This is expounded as though it was written baḥataf, meaning hurriedly.) (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim, (The book of Leviticus.) which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places (The altars used for idol worship were built on high places.) [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15). (The nations caused Israel to suffer more than God wanted them to suffer. ) “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine (Israel.) to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written, (The word is written with a yod, kis, but is read with the letter vav, kos.) as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16). (The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b).) That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion. (The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting.) “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22). Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman. (Who commits adultery.) “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged (Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.) time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.” “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22). (See Bemidbar Rabba 9:35, which describes the punishment of the adulterer.) “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause, (Namely, is suffering needlessly because of the adultery which she committed.) and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse, (On the adulterous woman.) just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose, (I have seen menstrual blood.) and he does not withdraw. (All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda.) Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world, (Noah had three children, so if one was cursed, a third of the world was cursed.) was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified (See Deuteronomy 23:2.) as he was castrated. “Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine, (In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a.) he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).
That is what is written: “The words of Lemuel the king” (Proverbs 31:1). Why is Solomon called Lemuel? Rabbi Yishmael said: On the very night that Solomon completed the labor of the Temple, he married Bitya daughter of Pharaoh. There was rejoicing there, in the celebration of the Temple and the rejoicing over Pharaoh’s daughter. The rejoicing over Pharaoh’s daughter overshadowed the rejoicing over the Temple. That is what the parable says: Everyone flatters the king. That is why he is called Lemuel, because he cast the yoke of God’s kingdom from upon him, as though saying: ‘Why does he need God [lama lo el]?’ At that moment, the Holy One blessed be He considered destroying Jerusalem. That is what is written: “For [this city has been] a cause of My wrath and of My anger [from the day that they built it until this day; remove it from My presence]” (Jeremiah 32:31). The Rabbis said: Pharaoh’s daughter introduced to him one thousand types of song, and he commanded them to be sung before him that night. She would say to him: ‘This is the way they sing before such-and-such idol, and that is the way they sing before such-and-such idol.’ What did Pharaoh’s daughter do? She spread a hanging over him and affixed on it all sorts of gems and jewels that shone like stars and constellations, and any time Solomon would seek to rise, he would see the stars and constellations and he slept until the fourth hour of the day. Rabbi Levi said: On that day, the daily offering was sacrificed at the fourth hour. Regarding that hour, we learned: There was an incident and the daily morning offering was sacrificed at the fourth hour. Israel were saddened, as it was the day of the dedication of the Temple, but they were unable to do anything because Solomon was sleeping and they were afraid to wake him due to fear of the monarchy. They went and informed Bathsheba his mother and she went and woke him and rebuked him. That is what is written: “The oration with which his mother admonished him” (Proverbs 31:1). Rabbi Yoḥanan said: It teaches that his mother bent him over a post and said to him: “What, my son?” (Proverbs 31:2) – everyone knows that your father was God-fearing. Now, this is what they will say: Bathsheba his mother caused him to do thus. “What, son of my womb?” (Proverbs 31:2) – all the women of your father’s household, once they became pregnant, they would never see the face of the king, but I forced my way and entered so that my son would be fair and agile. (The Rabbis say that relations during the last trimester are beneficial to the fetus.) “And what, son of my vows?” (Proverbs 31:2) – all the women of your father’s household, when they would become pregnant they would vow and say: ‘Let me have a son who is worthy of kingship,’ but I vowed and said: ‘Let me have a son who will be quick and scholarly in Torah and worthy of prophecy.’ “Do not give your strength to women” (Proverbs 31:3) – you would be pursuing lewdness, as they agitate a man’s mind: “A companion of harlots will lose a fortune” (Proverbs 29:3). “Or let your ways destroy kings” (Proverbs 31:3); the Torah cautioned and said: “He shall not amass for himself many wives” (Deuteronomy 17:17). Be careful regarding these matters, as they destroy kings. “It is not for kings, Lemuel” (Proverbs 31:4); what [business] do you have with kings who say: ‘Why do we need God [lama lanu el],’ and [you] emulate their actions? “It is not for kings to drink wine” (Proverbs 31:4) – why do you liken yourself to kings who drink wine, become inebriated, and perform all kinds of acts of lewdness? Do not emulate their actions. “Or for princes: Where is strong drink?” (Proverbs 31:4). Shall one for whom all the secrets of the world are revealed drink wine and become inebriated? “Lest he drink, and forget what was legislated [meḥukak]” (Proverbs 31:5) – Rabbi Shimon said: These are the words of the Torah that are inscribed [haḥakukim], and it is written among them: “You shall not commit adultery” (Exodus 20:13). “And subvert justice for all the children of the poor” (Proverbs 31:5), she [his mother] said to him: Justice was entrusted to the kingdom of the House of David, just as it is written: “House of David, so said the Lord: Adjudicate justice in the morning” (Jeremiah 21:12). If you drink wine and subvert justice for all the children of the poor, you will exonerate the guilty and convict the innocent. From here they said: A judge who drank a quarter log of wine shall not judge, likewise, a Sage who drank a quarter log of wine shall not issue a ruling. “Give strong drink to the hopeless, and wine to embittered souls” (Proverbs 31:6). Rabbi Ḥanan said: Wine was created in this world only to pay a reward to the wicked in this world, as they are hopeless in the World to Come, and to comfort mourners. That is what is written: “And wine to embittered souls.” From here they said: All those executed by the court would be given undiluted wine to drink to addle their minds. That is what is written: “Give strong drink to the hopeless.” “Let him drink and forget his poverty, [and remember his misery no longer]” (Proverbs 31:7). Regarding the hopeless, it says that he will forget death, which is his poverty. (He has no reward after death.) “And…his misery,” is said regarding the embittered soul; one whose sons and daughters die before him and his soul is embittered. The wine will cause his heart to rejoice and he will no longer remember his sorrow. “And remember his misery no longer,” these are his children, who are his misery, like that which we learned: “And our misery” (Deuteronomy 26:7), these are the children, just as it is stated: “Every son that is born [you shall cast into the Nile]” (Exodus 1:22). “Open your mouth for the mute” (Proverbs 31:8), from here [we learn] that if there are none proffering a claim for an heir or for a purchaser, the court proffers a claim on their behalf. Alternatively, “open your mouth for the mute,” this relates to the orphans who do not know how to proffer a claim; moreover, they do not know their father’s business, that the court proffers a claim on their behalf. That is, “for the judgment for all whose lives are transitory [benei ḥalof]” (Proverbs 31:8), these are the children of [someone] dead who passed [sheḥalaf] and went to his eternal home. Another matter, they (The orphans themselves.) are their father’s replacement [ḥilufei], just as it says: “For whom there is no replacement [ḥalifot]” (Psalms 55:20) – Rabbi Ḥanina said: This is one who does not leave a son after him. “Open your mouth, rule justly” (Proverbs 31:9), that you will not act in a matter that will teach [false] claims. “And the case of the poor and indigent” (Proverbs 31:9), just as it says: “You shall not distort the judgment of your indigent in his dispute” (Exodus 23:6). Another matter, these are the charities and the gifts to the poor, which is theirs by law, as you must take from the robber and give to them, to realize what is stated: “Do not rob the impoverished, as he is impoverished…” (Proverbs 22:22). Another matter, “the words of Lemuel the king, the oration [masa] [with which his mother admonished him]” (Proverbs 31:1); this is the Torah that admonished Solomon, as it is called the mother [em] of those who study it, just as it says: “For if [im] you call for understanding” (Proverbs 2:3) – em is written. (The word im and the word em have the same Hebrew letters.) Why are the words called masa? (Literally, a burden.) It is because harsh matters will befall anyone who emulates the actions of Solomon. “What, my son [beri]?” (Proverbs 31:2). It does not say “what, beni,” but rather, “what beri.” These are the commands and the prohibitions in the Torah, which is called bar, just as it says: “Kiss bar, lest he become angry…” (Psalms 2:12), as all its matters are clear [barim]. It is regarding a prohibition in the Torah: “You shall not marry them; your daughter you shall not give to his son, [and his daughter you shall not take for your son]” (Deuteronomy 7:3), that it says this matter. It is because Solomon took from the daughters of the nations and married them, as it is stated: “King Solomon loved many…women… from the nations, regarding whom the Lord had said to the children of Israel: Do not consort with them, and they shall not consort with you, as they will sway [your heart after their gods; Solomon clung to them for love]” (I Kings 11:1–2). Ḥananya ben Rabbi Yehoshua said: It is for that reason that it said: “You shall not marry them.” Rabbi Shimon ben Yoḥai says: Actually “for love” [means] for harlotry. (Namely, he did not marry them.) Rabbi Yosei bar Ḥalafta says: He did not require them to convert and to draw them near beneath the wings of Heaven. “What, son of my womb [bitni]?” The Torah cautioned regarding a married woman. This is why beten is written here, as regarding an adulterer and an adulteress it is written: “Her belly [bitna] will distend…” (Numbers 5:27); “to cause a belly [beten] to distend…” (Numbers 5:22). “What, son of my vows?” The Torah cautioned him not to drink wine so that he would not come to engage in harlotry. This why “my vows” is written here, corresponding to the portion of the nazirite that is written after the portion of the sota. In it, it is written: “When a man or a woman will articulate to take [a vow of a nazirite].” “Do not give your strength to women” (Proverbs 31:3) – after the Divine Spirit alluded to these three prohibitions, (Not to intermarry, not to commit adultery, and not to drink wine.) it then detailed them specifically. That is what is written: “Do not give your strength to women,” corresponding to the foreign women whom he took and they diverted his heart from the Holy One blessed be He. “Your strength,” that is the strength of the Torah that said: “He shall not amass for himself many wives” (Deuteronomy 17:17), and he violated it. “Or let your ways eradicate counsel [melakhin]” (Proverbs 31:3), the verse is speaking regarding harlotry with a married woman. That is what is written: “Or let your ways [udrakhekha] eradicate,” just as it says: “As all flesh has corrupted [its way [darko]]” (Genesis 6:12). “Eradicate” – matters of Torah that counsel you to good, just as it says: “Counsel and resourcefulness are mine” (Proverbs 8:14). Melakhin is nothing other than counsel, just as it says: “Therefore, king, let my counsel [milki] be acceptable to you” (Daniel 4:24). That is, “eradicate [lamḥot] counsel,” just as it says: “The [priest] shall write these curses [in the scroll, and he shall dissolve [umaḥa] them]” (Numbers 5:23). “It is not for kings, Lemuel…” He was called by three names: Yedidya, Kohelet, and Solomon. Rabbi Yehoshua ben Levi said: Seven – [those three, and] Agur, ben Yakeh, Lemuel, Itiel. Rabbi Shmuel bar Naḥman said: His primary essence was three: Yedidya, Kohelet, and Solomon. Rabbi Shmuel bar Naḥman concedes regarding these four; that he was called by them as a nickname and [therefore] they require expounding. Agur, because he accumulated [agar] matters of Torah. Yakeh, because he expelled [heki] matters of Torah, like this bowl that is filled for a while and emptied after a while. Lemuel, as he whispered [nam] to God [lael]: ‘I can amass many wives and not sin.’ Itiel, as he said: ‘God [el] is with me [iti] and I will prevail.’ And it says: “It is not for kings, Lemuel.” The Torah said three matters regarding which kings were commanded: Not to amass many wives, not to amass many horses, and not to amass much gold and silver. They must not say [lomar] to God [lael] that they will amass and will not sin. “It is not for kings to drink wine” (Proverbs 31:4). This is stated regarding the vow of the nazirite that is written after the portion of the sota, that kings must guard themselves from wine, and likewise princes, so they will not come to lewdness and render the world guilty. Why did it caution kings and princes alone? After all, everybody must be cautious regarding wine so they will not drink and be corrupted. It is, rather, because kings have the wherewithal to drink and do anything in transgression that they wish, and there is no one to reprimand them. “Lest he drink, and forget what was legislated [mekhukak]” (Proverbs 31:5); due to the wine that he drank, he will forget what the Torah commanded to the legislator [mekhokek] (This is a reference to Moses. See Deuteronomy 33:21.) – the statutes of the Torah; that is the portion of the sota. “And subvert justice for all the children of the poor” (Proverbs 31:5). This adulterer who goes to the married woman and she becomes pregnant from him, that mamzer (Any child born from a forbidden union that is punishable by karet.) has no portion in the belongings of her husband, but he will receive a portion of his belongings with his [other, actual] sons because they think he is his son. Another matter, at times, the husband will not leave a son, and by Torah law, the inheritance then goes to his brothers. But this mamzer will inherit his belongings, as they think he is his son, and [this] will subvert justice for all the children of the poor. That is why after the sota, the Torah cautioned regarding the law of the nazirite, as wine causes the adulterer and the adulteress to sin. That is what is written: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord].” From where is it derived that Solomon later conceded? (That he should not have drunk.) It is as it is stated: “I am a greater fool than a man [ish]” (Proverbs 30:2) – this is Noah, as it is written: “Noah, the man [ish] [of the soil], began [and he planted a vineyard]” (Genesis 9:20) – by means of wine he was cursed, (Since his descendants were cursed as a result of his drunkenness , it is as though he was cursed (Etz Yosef).) but I [Solomon] did not learn from him. “And the understanding of man [adam] is not mine” (Proverbs 30:2) – this is Adam the first man, who, by means of the wine that he drank, the entire world was cursed because of him, as Rabbi Avin said: Eve poured wine for Adam and he drank, as it is stated: “The woman saw [vatereh] that the tree was good for eating…” (Genesis 3:6), and it is written: “Do not look at [tereh] wine in its redness” (Proverbs 23:31). “I have not learned wisdom” (Proverbs 30:3) – from the wisdom of the Torah, as everywhere that wine is written, it makes an impression. “Nor do I know sacred knowledge” (Proverbs 30:3). One who seeks to sanctify himself so he will not sin with harlotry, shall abstain from wine. I was corrupted with harlotry, but now “I know sacred knowledge.” That is why the portion of the nazirite is stated after sota.
What was that tree [of knowledge] from which Adam and Eve ate? Rabbi Meir said: It was wheat. When a person does not have knowledge, people say: That person has never eaten wheat bread in all his days. (This shows that wheat is a food that stimulates knowledge and intelligence.) Rabbi Shmuel bar Yitzḥak asked before Rabbi Ze’eira, saying to him: ‘Is it possible that it was wheat?’ He said to him: ‘Yes.’ He said to him: ‘But is it not written that it was a “tree”?’ He said to him: ‘It [the wheat in Eden] rose to a great height, like the cedars of Lebanon.’ (And therefore could rightly be described as a “tree.”) Rabbi Yaakov bar Aḥa said: There is a dispute between Rabbi Neḥemya and the Rabbis. (They were discussing the blessing over bread, which praises God for “bringing forth bread” from the earth. The difficulty is that bread does not, of course, grow from the ground.) Rabbi Neḥemya said: [“Blessed be God…] who brings forth [hamotzi] bread from the earth, [meaning] that He brought forth bread from the earth in the past. (Hamotzi (“who brings forth”) can also connote an event in the past (see Numbers 23:22). When Adam was created and placed in the Garden, finished bread grew from the ground. This was discontinued when he sinned.) The Rabbis say: [Blessed be God …] who brings forth [motzi] bread from the earth, [meaning] that He will bring forth bread from the earth in the future, (Motzi (“who brings forth”) can also connote an event in the future (see Exodus 6:7). In the Messianic future finished bread will grow from the ground.) as it is stated: “There will be bread [pisat] from grain upon the earth” (Psalms 72:16). Lefet (Lefet means turnip. In some dialects, the word pisat (translated in the Psalms verse under discussion as bread) also means turnip. The midrash explains the connection.) – there is a dispute between two Amora’im, Rabbi Ḥanina bar Yitzḥak and Rabbi Shmuel bar Ami. One said: Lefet – was it not [once] bread [lo pat]? (In Adam’s day one did not need to eat turnips, because there was bread growing from the ground.) And the other said: Lefet – is it going to be bread [lo pat] in the future? (In the Messianic future, instead of turnips there will be bread growing from the ground.) Rabbi Yirmeya recited the blessing before Rabbi Zeira: Who brings forth [hamotzi] bread from the earth, and he praised him. [Did he act] in accordance with the opinion of Rabbi Neḥemya? This is bewildering. (In a dispute between an individual rabbi and the Rabbis as a group, it is the view of the majority that should be followed. In this case, Rabbi Neḥemya was arguing with the Rabbis.) [No,] it was, rather, so as not to slur the [adjacent identical] letters. (The word before “hamotzi” is haolam, which ends with a mem. Were one to recite the word as motzi, the first letter of motzi would be slurred with the final letter of haolam. Using the word hamotzi solves that problem.) Rabbi Yehuda bar Ilai said: They [the forbidden fruits that Adam ate] were grapes, as it is stated: “Their grapes are grapes of poison, clusters of bitterness for them” (Deuteronomy 32:32) – those clusters brought bitterness to the world. Rabbi Abba of Akko said it was a citron. That is what is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). (Implying that the tree itself had a good taste.) Go out and see which is the tree whose wood has a taste like its fruit, and you will find only the citron. Rabbi Yosei says: They were figs. It is a matter that is derived from its context. (After the sin, Adam and Eve used fig leaves to hide their nakedness (Genesis 3:7).) This is analogous to the a prince’s son who sinned with one of the maidservants. When the prince heard, he expelled him and had him removed outside the palace. He circulated among the houses of all the maidservants, but none would receive him. But the one with whom he sinned opened her door and received him. So, too, when Adam the first man ate from that tree, the Holy One blessed be He expelled him and had him removed outside the Garden of Eden. He circulated among all the trees but none would receive him. (They would not allow him to use their leaves to clothe himself.) What did they say to him? Rabbi Berekhya said: ‘Here is the thief who deceived his Creator.’ That is what is written: “Let no arrogant foot come to me” (Psalms 36:12) – the foot of one who was arrogant towards his Creator. “Let the hand of the wicked not move me” (Psalms 36:12) – you may not take a leaf from me. But the fig tree, whose fruit he had eaten, opened its door and received him. That is what is written: “They sewed fig leaves” (Genesis 3:7). What [type of] fig was it ? Rabbi Avin said: It was the berat sheva species, as it brought seven [sheva] days of mourning to the world. (As a result of the sin, death, and the ensuing seven-day period of mourning, was introduced into the world.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Elazar: It was the berat elita species, as it brought weeping [elita] to the world. Rabbi Azarya and Rabbi Yehuda bar Simon said in the name of Rabbi Yehoshua ben Levi: Far be it that God should have revealed [the identity of] that tree to any man, nor will He reveal it in the future. See what is written: “A woman who will approach any animal [to copulate with her, you shall kill the woman and the animal]” (Leviticus 20:16) – though the person sinned, what sin did the animal commit? [The animal did not sin,] but it is [killed] so that the animal should not pass through the marketplace, where people would say: This is the animal on whose account so-and-so was stoned. (And the memory of that woman would be sullied.) If He is concerned about the dignity of his [Adam’s] descendants [even though they had committed a grievous sin], is it not all the more so regarding his [Adam’s] own dignity [after his sin]? That is a rhetorical question.
“For God knows that, on the day you eat from it, your eyes will be opened, and you will be as God, knowing good from evil (Genesis 3:5). Rabbi Tanḥuma said: They asked me this question (The difficulty is that the latter part of the verse could be translated, “you will be as gods, who know good from evil,” which implies that there are multiple deities.) in Antioch. I said to them: “For God knows [yodim]” (Plural.) is not written, but rather, “for God knows [yode’a] (Singular.) that, on the day you eat from it.” (The very same verse speaks of God in the singular. Therefore, the correct translation of the end of the verse must be: “You will be as God, [becoming people] who know good from evil.” ) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It began to slander its Creator. It said: ‘He ate from this tree and then created the world, so He says to you: Do not eat from it so you will not create other worlds. For every person hates the craftsman that competes with him.’ Rabbi Yehuda ben Rabbi Simon said: [The serpent said:] ‘Everything that was created after its counterpart dominates that counterpart. (The creations of each day are subservient to the creations created on the following day.) The heavens were created on the first day and the firmament on the second. Does it [the firmament] not hold them up? That is a rhetorical question. The firmament was created on the second day and the vegetation on the third – does it [the firmament] not supply water for it? Vegetation was created on the third day and the luminaries on the fourth – do they [the luminaries] not cause its [the earth’s] produce to grow? The luminaries were created on the fourth day and the birds on the fifth – the ziz is a very large bird and when it flies it obscures the orb of the sun. (So there is a bird that overpowers the sun, by blocking it out.) Man was created after everything in order to dominate everything. Hurry and eat [the fruit] now, before He creates additional worlds and they will dominate you.’ That is what is written: “The woman saw that the tree was good…” (Genesis 3:6) – she saw (That is, she understood and accepted.) the arguments of the serpent.
“The woman saw that the tree was good for eating, and that it was an enticement to the eyes, and that the tree was desirable as a source of wisdom; she took from its fruit and ate; she also gave to her husband with her, and he ate” (Genesis 3:6). Rabbi Yosei bar Zimra said: Three matters were stated regarding that tree: That it was good for eating, pleasing to the eye, and suited for increasing wisdom” – and the three of them were stated in one verse. “The woman saw that…was good” – from here we learn that it was good; “and that it was an enticement to the eyes” – from here we learn that it was pleasing to the eye; “and that the tree was desirable as a source of wisdom [lehaskil]” – from here we learn that it was suitable for increasing wisdom, just as it says: “A contemplation [maskil] by Eitan the Ezrahite” (Psalms 89:1). “She took from its fruit and ate” – Rabbi Aivu said: She squeezed grapes (This is derived from the expression, “she took from its fruit,“ rather than she took its fruit.) and gave it to him [Adam]. Rabbi Simlai said: She came to him persuasively. She said to him: ‘What, do you think that I will die and another Eve will be created for you? “There is nothing new under the sun” (Ecclesiastes 1:9). (So God will not create another woman for you.) Or, perhaps [you think that] I will die and you will sit alone? “He did not create it [the world] for emptiness, He formed it to be inhabited”’ (Isaiah 45:18). (So God will not leave you alone either. The only possible outcome is that He will spare both of us.) The Rabbis say: She began sobbing at him plaintively with her voice. “Also [gam]” is an inclusive term; [as well as Adam,] she also fed the animals, the beasts, and the birds. All of them heeded her [and ate of the fruit] (And that is why animals die.) except for one bird that is called ḥol. That is what is written: “I will live many days, like the ḥol” (Job 29:18). The school of Rabbi Yanai says: It lives a thousand years, and at the end of a thousand years, fire emerges from its nest and burns it. An egg-bulk remains of it and it then grows limbs, and lives again. Rabbi Yudan ben Rabbi Shimon says: It lives a thousand years, and at the end of one thousand years, its body wastes away and its wings are shed. But an egg-bulk remains of it and it then grows limbs, and lives again.
“Sarai said to Abram: The injustice done to me is on you. I gave my maidservant into your bosom and she saw that she conceived and I was diminished in her eyes; May the Lord judge between me and you” (Genesis 16:5). “Sarai said to Abram: The injustice done to me [ḥamasi] is on you” – Rabbi Yudan in the name of Rabbi Yehuda bar Simon: You are committing an injustice of words against me, as you hear my humiliation (From Hagar.) and remain silent. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: [Sarah said:] ‘I have a grievance against you.’ This is analogous to two men incarcerated in prison. Once it happened that the king passed by. One of them said to him: ‘Take up my cause for the wrong done to me.’ He said [to the jailers]: ‘Free him.’ His counterpart (The other prisoner.) said to him: ‘I have a grievance against you. Had you said: Take up our cause for the wrong done to us, just as he freed you, he would have freed me. Now that you said: Take up my cause for the wrong done to me, he freed you and did not free me.’ So, too, [Sarah said:] ‘Had you said: “We go childless,” just as He granted you [a child], so would He have granted me. But now that you have said: “I go childless” (Genesis 15:2), He granted you [a child], but did not grant me.’ This is analogous to two people who went to borrow seeds from the king. One of them said to him: ‘Lend me seeds.’ He gave the order and they gave it to him. His counterpart said: ‘I have a grievance against you. Had you said: Lend us seeds, just as he gave you, so he would have given me.’ Here, too, [Sarah said: ‘Had you said: “Behold, you have not given us descendants,” just as He granted you [a child], so would He have granted me. Now that you said: “Behold, you have not given me descendants” (Genesis 15:3), He granted you, but did not grant me.’ Rabbi Neḥemya said in the name of Rabbi Avun: She scratched [ḥimesa] him in the face. The Rabbis said: Four traits are mentioned regarding women: Gluttons, eavesdroppers, lazy people, and jealous people. Gluttons, from Eve – “she took of its fruit and ate” (Genesis 3:6). Eavesdroppers – “Sarah heard” (Genesis 18:10). Lazy – “quickly bring three seah of high quality flour” (Genesis 18:6). (Since Abraham had to urge her to hurry, the implication is that she would not otherwise have acted with alacrity.) Jealous, as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Rabbi Yehuda bar Neḥemya said: Sensitive and chatty, as well. Sensitive – “Sarai said to Abram: The injustice done to me is on you.” Talkative – “Miriam and Aaron spoke against Moses” (Numbers 12:1). Rabbi Levi said: Thieves, as well, as it is stated: “Rachel stole the household idols” (Genesis 31:19). Roamers – “Dina went out [to see the girls of the land]” (Genesis 34:1). Rabbi Tanḥuma said in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya said in the name of Rabbi Ḥiyya: Anyone who assiduously pursues the attribute of justice will not emerge intact from its effects. Sarah was worthy of reaching Abraham’s years, but because she said: “May the Lord judge between me and you” (Genesis 16:5), thirty-eight (Manuscripts read: Forty-eight.) years were deducted from her life. It is written: “He consorted with Hagar, and she conceived.” Why, then, does the verse [later] state [to Hagar]: “Behold, you will conceive and bear a son”? (Genesis 16:11). The explanation is that it teaches that Sarah directed an evil eye against her and caused her to miscarry her fetus. Rabbi Yoḥanan said: “Between me and you [uveinekh] – uvinkha is written. (The word could be read uvinkha, your son.) Rabbi Ḥanina said: Had Elisha the prophet said this [to Hagar] through the Divine Spirit, it would have been sufficient. But she was privileged to have an angel speak with her. (“The angel of the Lord said to her: Behold, you will conceive and bear a son” (Genesis 16:11).)
“Now, please take your gear, your quiver and your bow, and go out to the field, and hunt game for me” (Genesis 27:3). “Now, please take your gear” – sharpen your hunting tools, so you will not feed me unslaughtered carcasses or mauled animals. Take your hunting tools, so you will not feed me stolen or forcibly-taken items. “Your quiver [telyekha]” – he said to him: ‘The blessings are pending [teluyot]. The one who is worthy to be blessed, he will be blessed.’ Another matter, “please take your gear [kelekha],” this is Babylon – “and he brought the vessels to the treasure house of his god” (Daniel 1:2). “Your quiver [telyekha],” this is Media – “they hanged [vayitlu] Haman on the gibbet” (Esther 7:10). “Your bow,” this is Greece [Yavan] – “for I bend Judah for Me as a bow […on your children Yavan]” (Zechariah 9:13). “And go out to the field,” this is Edom – “to the land of Se’ir, the field of Edom” (Genesis 32:4). “Prepare for me delicacies, as I like, and bring it to me, and I will eat; so that my soul will bless you before I die” (Genesis 27:4). “Prepare for me delicacies” – Rabbi Eliezer said in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the tree from which Adam, the first man, ate: Good for eating, beautiful to the eyes, and adds wisdom. The three of them were stated in one verse: “The woman saw that the tree was good for eating” (Genesis 3:6) – from here [we learn] that it is good for eating; “and that it was enticing to the eyes” (Genesis 3:6) – from here [we learn] that it was beautiful to the eyes; “a source of wisdom [lehaskil]” (Genesis 3:6) – from here [we learn] that it adds wisdom, just as it says: “A contemplation [maskil] by Eitan” (Psalms 89:1). Likewise, Isaac said: “Prepare for me delicacies [matamim].” He said to him: ‘Initially, I would enjoy the sight, but now I enjoy only the taste [hataam].’ Likewise, Solomon said: “With the increase of goodness, its eaters increase; [and what use is it to its owner other than the sight of his eyes?]” (Ecclesiastes 5:10) (When someone is wealthy, his household is large and his food expenditures are great. He enjoys only the sight of the food.) – from here [we learn] that the blind are not sated. One who sees an empty basket and is hungry is unlike one who sees a full basket and is sated. (Somebody who sees an empty basket feels hungry, while somebody who sees a full basket does not feel hungry, since he knows that there will be food when he is hungry.) “Rebecca heard as Isaac spoke to Esau his son. Esau went to the field to hunt game to bring” (Genesis 27:5). “Esau went to the field to hunt game to bring” – if he finds, excellent, but if not, “to bring” – from stolen or forcibly-taken items.
Rabbi Yitzḥak said: To what is the matter comparable? To an akhina (A kind of poisonous snake.) that was sitting at a crossroads and biting passersby. Along came a darvon (A kind of non-venomous snake.) and sat next to it. A snake charmer came along and saw them. He said, ‘This akhina, it is its nature to bite. But this one, I am surprised that he has come and clung to it.’ So, too, Moses was saying: ‘Miriam, who spoke in that manner, that is the nature of women, they like to chatter. [But] the righteous Aaron, did he have to speak against me as well?’ Moses said: ‘“[Miriam spoke, and also Aaron]” (Numbers 12:1). That “Miriam spoke” [is understandable], but could it be “and also Aaron”?’ (Numbers 12:1). When Moses learned that Aaron also spoke [against him], he began crying out: “Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me”? (Psalms 41:10). What is “my ally [ish shlomi]”? This is Aaron, who bestows peace [shalom] upon me, as it is stated [in the priestly blessing]: “He will grant peace to you” (Numbers 6:26). “Upon whom I relied” – when he stopped the angel of death. From where is this known? It is as it is stated: “Aaron returned to Moses, to the entrance of the Tent of Meeting, and the plague was stopped” (Numbers 17:15). “Who partook of my bread” – these are the twenty-four priestly gifts that he receives as benefits from Israel. (Enumerated in Numbers chapter 18.) After all this goodness, he “has lifted his heel against me.” “Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6). (Since Abraham had to hurry her on, the implication is that she was not acting with alacrity.) The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].” Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.”
Another interpretation: “Also, Vashti the queen made a women’s banquet.” Why did Scripture see fit to publicize the banquet of Vashti? Rabbi Yehoshua ben Korḥa said: Why to that extent? It is to inform you of the [degree] of luxury to which Esther was entering. Rabbi Meir said: If it is so for those who anger Him, all the more so for those who perform His will. Alternatively, “Also [gam], Vashti the queen” – also [gam] is nothing but an amplification. Just as that one [Aḥashverosh’s banquet] was with six treasures, so was this one [Vashti’s banquet] with six treasures. Just as that one was with a great variety of expenditures, so was this one with a great variety of expenditures. Just as that one was a feast of the Land of Israel, so was this one a feast of the Land of Israel. Just as that one was with the vestments of the High Priest, so was this one with the vestments of the High Priest. Rabbi Berekhya said: Like that raven that flaunts both what is its own and what is not its own. Another interpretation: “Also, Vashti the queen.” “Also” [gam] – also the time had arrived for the foundation [mashtota] of Vashti (The play on words is between Vashti and mashtota.) [to be overturned]. The time had come for Vashti to be cut down [ligamem]. (A play on gam.) The time had come for Vashti to be harvested. The time had come for Vashti to be trampled [like a grape]. (The association of Vashti with the harvesting or trampling of grapes is a play on the word gam, which sounds similar to guma, the pit or depression in which grapes were pressed.) Rabbi Huna said: Her time had arrived to die; that is what you say: “She took of its fruit (The tree of knowledge of good and evil.) and ate and she also [gam] gave to her husband…” (Genesis 3:6).
“With the increase of good, those who consume it increase; what use is there for its owner, other than the sight of his eyes?” (Ecclesiastes 5:10). “With the increase of good, those who consume it increase” – Rabbi Ḥananya and Rabbi Yonatan asked Menaḥem the confectioner, and Rabbi Berekhya said in the name of Rabbi Yosei ben Ḥananya: Menaḥem the confectioner asked them: (The midrash is presenting two traditions as to whether they asked Menaḥem or he asked them.) ‘What is that [which is stated]: “He afflicted you and starved you” (Deuteronomy 8:3)? Was the manna that the Holy One blessed be He gave to the Israelites food of starvation?’ What did he do? He brought before them two cucumbers, one whole and one broken. (The whole cucumber and the broken one were the same size.) He said: ‘This whole one, how much [is it worth]?’ They said to him: ‘Two maneh.’ ‘And this broken one, how much [is it worth]?’ They said to him: ‘One maneh.’ He said to them: ‘Is the destiny of this one not to become like that one?’ (Ultimately, in the process of eating the whole one, it will become like the broken one. Why, then, is its price double?) He said: ‘They are not comparable, for just as one enjoys the taste, so too he enjoys the appearance.’ Rabbi Elazar [said] in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the fig tree: It is good for eating, attractive to the eyes, and adds wisdom, and the three of them appear in a single verse. “The woman saw that the tree was good for eating” (Genesis 3:6) – from here that it was good for eating; “and that it was an enticement to the eyes” (Genesis 3:6) – from here that it is attractive to the eyes; “and that it was desirable for wisdom [lehaskil]” (Genesis 3:6) – from here that it adds wisdom. That is what is written: “A contemplation [maskil] of Eitan HaEzraḥi” (Psalms 89:1). Likewise, Isaac says: “Prepare tasty food for me” (Genesis 27:4). He said to him: ‘Initially, I enjoyed the appearance; now I enjoy only the taste.’ (This is because Isaac’s eyes had grown dim; see Genesis 27:1.) Likewise, Solomon says: “With the increase of good, those who consume it increase” – there is no comparison between one who sees his food basket empty and is hungry, and one who sees his food basket full and is satiated. (The meaning is that seeing one’s food basket empty makes one feel hungry and seeing one’s food basket full makes one feel satiated.) A certain Samaritan asked Rabbi Meir, he said to him: ‘Will the dead [yet] live?’ [Rabbi Meir] said to him: ‘Yes’. He said to him: ‘In private or publicly?’ He said to him: ‘Publicly.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘There is a trustworthy person in our city, and everyone deposits with him in private and he returns it to them publicly. If one deposited it with him publicly, how will he return it to him, in private or publicly? Is it not publicly?’ He said to him: ‘Yes.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth speaks? People [privately] deposit with their wives a white drop, and the Holy One blessed be He publicly returns that drop to them as a fine, whole person. The dead, who goes publicly, is it not all the more so that he will come publicly? Just as he went with loud cries, (Of mourning) so he will come with loud cries.’ (Of joy and thanksgiving) Rabbi Yonatan said in the name of Rabbi Yonatan of Beit Guvrin: It is written: “The grave, the barren womb” (Proverbs 30:16). What does this have to do with that? It is to say to you: Just as [a child emerges from a barren womb with loud cries, so too [the dead emerge from] the grave with loud cries. [The Samaritan] said [to Rabbi Meir]: ‘How do they come, unclothed or clothed?’ He said to him: ‘Clothed.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘Have you ever sown beans?’ He said to him: ‘Yes.’ He said to him: ‘How did you sow them, unclothed or clothed?’ He said to him: ‘Unclothed.’ (Beans are planted individually rather than encased in a pod.) He said to him: ‘How do they come [out of the ground when they grow], clothed or unclothed?’ He said to him: ‘Clothed.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth is saying? If beans, when you sow them unclothed, they arise clothed, the dead person who goes [to the grave] clothed [in shrouds], is it not all the more so that he will come [back to life] with a garment?’ Rabbi Aivu [said], and some teach it in the name of Rabbi Natan: It is written: “It will be transformed like clay under the seal; and they stand like a garment” (Job 38:14). A garment that descends with a person to the grave in this world comes with him [when he comes to life] in the future. [The Samaritan] said to [Rabbi Meir]: ‘Since they come alive and clothed, who provides them with food?’ [Rabbi Meir] said to him: ‘Have you ever been to Ḥamat Gader?’ He said to him: ‘Yes.’ He said to him: ‘In season or not in season?’ (Ḥamat Gader is the site of natural hot springs. The time of year when many people would gather there to bathe for medical reasons is referred to here as “in season” (Rabbi David Luria).) He said to him: ‘In season and not in season.’ He said to him: ‘How was the food there, available?’ He said to him: ‘Available.’ He said to him: ‘In season or not in season?’ He said to him: ‘In season and not in season; because of the crowds, [people] bring [food] to sell and to buy.’ (Because of the large crowds at certain times of year, the location developed an active market all year round.) [Rabbi Meir] said to him: ‘So too, the One who brings the crowds brings their food, as it is written by Solomon: “With the increase of good, those who consume it increase” – when the consumers of good increase, the good will increase.’ [The Samaritan] said to him: ‘Since they come [back] alive, clothed, and sustained, why do you cry over them [when they die]?’ [Rabbi Meir] said to him: ‘May a curse come upon that person. (This is a reference to his interlocutor, the Samaritan.) Is there a person who loses something precious to him and does not cry? Rather, just as he came [into the world] with loud cries, so he leaves with loud cries.’
It is taught: When a fetus is formed in its mother’s womb, there are three partners in it, the Holy One blessed be He, its father, and its mother. Its father injects the white substance, from which come the white [substances of the body], and the brain, the nails, the white of the eye, the bones, and the tendons. Its mother injects the red substances, from which come the blood, the skin, the flesh, the hair, and black of the eye. The Holy One blessed be He, may His name be blessed and His memory exalted, places ten matters in it, and these are: Spirit, soul, countenance, eyesight, hearing of the ears, speech of the lips, lifting of the arms and walking of the legs, wisdom and understanding, counsel and knowledge, and strength. When the time of his passing arrives, the Holy One blessed be He takes His portion and leaves the portion of his father and his mother before them, and his father and his mother cry. The Holy One blessed be He says to them: ‘Why are you crying? Did I take anything of yours? I took only what was Mine.’ They say before Him: ‘Master of the universe, as long as Your portion was intermingled with our portions, our portions were protected from maggots and worms. Now that You have taken your portion from the midst of our portions, our portions are cast aside and subject to maggots and worms.’ Rabbi Yehuda HaNasi would analogize it; to what is the matter analogous? It is to a king who had a vineyard and entrusted it to a sharecropper. The king said to his servants: ‘Go and harvest my vineyard, take my portion, and leave the portion of the sharecropper in its place.’ Immediately, they went and acted in accordance with the king’s command. The sharecropper began screaming and weeping. The king said to him: ‘Did I take anything of yours? Did I not take only what was mine?’ He said to him: ‘My lord, the king, as long as your portion was with my portion, my portion was protected from plunder and theft. Now that you have taken your portion, my portion is cast aside for plunder and theft.’ The king [in the analogy] is the King, king of kings, the Holy One blessed be He. The sharecropper, this is a person’s father and mother. As long as the soul is in the person, he is protected. When he dies he is given to maggots and worms, as it is stated: “How much less so man, a maggot” (Job 25:6) – these are the lice [that afflict him] during his lifetime; “the son of man, a worm” (Job 25:6) – these are the worms that creep under him after his death. Shimon ben Elazar says: Even a living one-day-old does not require protection from a weasel, nor from mice, nor from snakes. The dog sees [him] and flees. The snake sees [him] and flees. But when dead, even one [mighty] as Og king of Bashan requires protection from a weasel and from mice and snakes. As long as a person is alive, his fear is cast on all creatures, beasts, and creeping creatures, as it is stated: “And your fear and your dread shall be upon every beast of the earth…” (Genesis 9:2). When a person dies, the fear of him is removed, and he requires protection. A living one-day-old baby, one may desecrate Shabbat on his behalf; [but even for] David king of Israel, [when he is] dead, one does not desecrate Shabbat on his behalf. This is as Solomon said: “For a living dog is better than a dead lion” (Ecclesiastes 9:4), and like what Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said: What is it that is written: “Lord, inform me of my end, and the measure of my days, what it is” (Psalms 39:5)? David said before the Holy One blessed be He: ‘Master of the universe, inform me of my end.’ [God] said to him: ‘It is decreed before Me that one does not reveal the end of flesh and blood.’ [David said: ‘Let me know] “the measure of my days, what it is.”’ He said to him: ‘It is a decree of Mine not to reveal the measure of a person’s days.’ He said to Him: “Let me know how short-lived I am” (Psalms 39:5). He said to him: ‘You will die on a Shabbat.’ He said to Him: ‘Let me die on a Sunday.’ He said to him: ‘The [time for the] kingship of your son Solomon will have already arrived, and one kingdom does not overlap with another even one hairbreadth.’ He said to Him: ‘Let me die on the day before Shabbat.’ He said to him: ‘“For a day in your courts is better than a thousand” (Psalms 84:11) – a single day in which you sit and engage in Torah is preferable to Me than the thousand burnt offerings that your son Solomon will offer before Me on the altar.’ Each Shabbat he would sit and study all day. He had a garden behind his house, and when that day [arrived], (The day David was meant to die.) the Angel of Death came and shook the trees. [David] went out to see [what the source of the noise was]. As he was climbing the stairs, a stair broke beneath him, he was silent, and died. Solomon sent [word] to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. What should I do? They sent to him: Cut up a carcass and place it before the dogs. And your father, place a loaf or an infant on top of him, and move him [out of the sun]. (A corpse may not be moved on Shabbat due to the prohibition of muktze; however, if a loaf or an infant is placed on the corpse, it may be moved due to the presence of the non-muktze item.) Did Solomon not say appropriately: “For a living dog is better than a dead lion” (Ecclesiastes 9:4)?
(Gen. 14:1:) NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL. Let our master instruct us: In regard to a proselyte who converts on the eve of Passover, how does he eat his paschal offering? Thus have our masters taught (in Pes. 8:8) (Tanh., Gen. 3:6.) THE BET SHAMMAY SAY: HE IMMERSES AND EATS HIS PASCHAL OFFERING ON THE EVE, BUT THE BET HILLEL SAY: ONE WHO TURNS ASIDE FROM A STATE OF UNCIRCUMCISION IS AS ONE WHO TURNS ASIDE FROM THE GRAVE. (Thus such a proselyte might not eat his paschal offering because he needed a far more elaborate purification than could be carried out in a single day or less.) Resh Laqish said: The proselyte who converts is more beloved than Israel when they stood at Mount Sinai. Why? Because, if they had not seen the thunder and lightning, the mountains trembling, and the noise of the trumpets, they would not have accepted the Torah. But this < proselyte >, who did not see one of them, came, resigned himself to the Holy One, and took upon himself the Kingdom of Heaven. Is there one of you more lovable than this one? Once upon a time Onqelos the Proselyte questioned a certain elder and said to him: How the Holy One loves the proselyte when he has stated (in Deut. 10:18 that one should) LOVE {THE} [a] PROSELYTE IN GIVING HIM FOOD AND CLOTHING! (Cf. Gen. R. 70:5; Exod. R. 19:4; Numb. R. 8:10; Eccl. R. 7:8:1.) Is that everything? FOOD AND CLOTHING? He said to him: But did not our father Jacob seek only this? Thus it is stated (in Gen. 28:20): AND < IF GOD > GIVES ME FOOD TO EAT AND CLOTHING TO PUT ON < … >. Our masters have said: The proselyte is beloved because the Holy One had < the following > written about himself (in Jer. 14:8): WHY ARE YOU LIKE A PROSELYTE IN THE LAND? The Holy One said: Thus do I love the proselyte. Moreover, Abraham is the father of proselytes, (On Abraham being a proselyte, see Mekh. R. I., Neziqin 18.) and these wicked ones have come to join < in battle > against him. Woe to them, for their end is to fall (PL) before him. Where is it shown? From what they read on the matter (in Gen. 14:1): NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL ('MRPL). (The Hebrew letters can mean, “He said (’MR): Fall (PL).” For other interpretations of the name, see ‘Eruv. 53a.)
Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean? (Tanh., Lev. 3:8.) Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic). (Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.”) He was unable to remain obedient to the command for a single day. How < did his disobedience happen >? (Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?”) R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation. (PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11.) In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them! (Gen. R. 21:7; cf. Lev. R. 25:2.) One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE < OF GOOD AND EVIL, YOU MAY NOT EAT OF IT >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam < in general >. (Tanh., Lev. 4:8; cf. Lev. R. 18:2.) How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in his likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE…. He created him < to extend > from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER. (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28): < FILL THE EARTH AND SUBDUE IT; > AND RULE OVER THE FISH OF THE SEA … It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU SHALL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam. (The present translation ignores Buber punctuation. Following his punctuation, the translation would read: “It is therefore stated (in Hab. 1:7): TERRIBLE (Ibid., cont.:) AND DREADFUL. This refers to the first Adam….“) (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, < THIS ONE SHALL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE. This refers to Pharaoh, when he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one's house, so that he believed that he < actually > was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH'S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [SO COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was < made > of sapphire (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) It also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) DTsK 'DSh B'HB. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >.
"Then Pharaoh called" is not written here (next in vs. 11), but THEN PHARAOH ALSO CALLED. R. Levi said that he called to his wife and said to her: See how the Jews have come to mock me! Where is it shown? Where it is stated (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND. Here too : THEN PHARAOH ALSO CALLED.
[(Gen. 18:1:) THEN THE LORD WAS AWESOME UNTO HIM.] (The verse is traditionally rendered, THEN THE LORD APPEARED UNTO HIM. In the unvocalized text, however, APPEARED can be translated WAS AWESOME; and so the midrash understands it.) This text is related (to Is. 66:1-3): THUS SAYS THE LORD: THE HEAVENS ARE MY THRONE … FOR ALL THESE THINGS HAS MY HAND MADE … < BUT UNTO THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT, WHO TREMBLES AT MY WORD, WHO > (Translations generally interpret what follows as referring to someone evil who is being contrasted with the ONE WHO IS POOR AND OF A CONTRITE SPIRIT.) SLAUGHTERS THE OX, WHO SLAYS A HUMAN, WHO SACRIFICES THE LAMB…. Who is trembling at the words of the Holy One? This is Abraham, < for > (according to Gen. 18:1) THEN THE LORD WAS AWESOME UNTO HIM…. What is written (in Is. 66:2)? BUT ON THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT, WHO TREMBLES AT MY WORD. Now, if you want to know that the text is speaking about Abraham, see what is written (in vs. 3): WHO SLAUGHTERS THE OX. This is Abraham (according to Gen. 18:7): THEN ABRAHAM RAN UNTO THE HERD, < TOOK A CALF >…. (Is. 66:3, cont.:) WHO SLAYS A HUMAN < refers to > the one who killed Nimrod, < and > Nimrod is Amraphel (of Gen. 14). (Targum Ps. Joh. to Gen. 14:1; ‘Eruv. 53a; Gen. R. 42:4; Tanh., Gen. 3:6; also PRK 8:2; PR 18:3.) (Is. 66:3, cont.:) WHO SACRIFICES THE LAMB. When? When he offered up his son Isaac as stated (in Gen. 22:8): GOD WILL SEE TO THE LAMB [FOR A BURNT OFFERING], MY SON.
(Numb. 21:34:) “But the Lord God said unto Moses, ‘Do not fear him.’” This text is related (to Prov. 28:14), “Fortunate is the one who is always afraid […].” Such is the nature of the righteous. Although the Holy One, blessed be He, assures them, they do not cast off fear. And so it is written about Jacob (in Gen. 32:8]), “And Jacob was [greatly] afraid.” Why was he afraid? He said, “Perhaps I was tainted by something at Laban's,” since it is written (in Deut. 23:15), “so [the Lord] is not to see anything indecent among you and turn away from you.” Thus the Holy One, blessed be He, may have forsaken me. Moses also acquired fear in the manner of his ancestor. Why was he afraid? He said, “Perhaps Israel sinned in the war with Sihon or became tainted by a transgression.” The Holy One, blessed be He, said to him (in Numb. 34:21), “’Do not fear,’ as they all fulfilled [their actions] with justice. ‘Do not fear him,’ [even though] a warrior more formidable than himself has never arisen in the world [since his time].” Thus it is stated (in Deut. 3:11), “For only Og King of Bashan was left over from the remaining Rephaim.” (According to Deut. 2:11, 20-21, together with Numb. 13:33, the Rephaim were a race of giants.) Now he had been left from the warriors whom Amraphel and his colleagues (Gen. 14:1, 9) had slain, as stated (in Gen. 14:5), “and they smote the Rephaim […].” But this [man] was their refuse, like olive pits that come out as survivors from the bottom of the oil press. It is so stated (in Gen. 14:13), “Then the survivor came and told Abram (about Lot's capture).” This was Og. And here [Scripture] made him into leftovers, as stated (in Josh. 13:12), “he was left over from the remaining Rephaim.” It was his intention that Abraham would go out [to war] and be killed. The Holy One, blessed be He, gave him a reward for [what] his feet had earned [for the good that ended up resulting]; in that he lived all those years until he fell at the hand of [Abraham's] children. When Moses came to wage war with him, he was afraid of him. He said, “I am a hundred and twenty years old, while he is five hundred years old.” If he did not have merit, he would not have lived all these years. The Holy One, blessed be He, said (in Numb. 21:34 = Deut. 3:2:) “Do not fear him, for I have given him into your hand,’ you with your hand shall kill him, (Numb. 21:34 = Deut. 3:2, cont.) ‘and you shall do to him as you did to Sihon….’” (Deut. 3:6:) “And we shall utterly destroy it […].” But is it not written (in Deut. 3:7), “But all the cattle and the booty of the towns we took as booty for ourselves?” It is simply that they utterly destroyed their bodies, so as not to benefit from any of them at all. (Numb. 21:35:) “So they smote him, his sons [and all his people].” The written text (ketiv) [reads] “his son,” (Cf. a similar verse about Sihon, Deut. 2:33, where HIS SON is the undoubted reading.) because he had a son more formidable than himself. The Holy One, blessed be He, said to Israel, “In this world you destroy the nations little by little, but in the world to come, I will remove them from the world at a single stroke. It is so stated (in Is. 33:12), “And the people shall become burnings of lime, thorns cut down that are burned in the fire.” Amen, may it be His will!
Why were women enjoined to perform these three duties? The Holy One, blessed be He, said: Adam, the first of My creatures, was commanded not to eat the fruit of the tree of knowledge, yet concerning Eve, it is written: And when the woman saw that the tree was good for food … she gave also unto her husband with her and did eat (Gen. 3:6). In that way she brought about his death and, as it were, shed his blood, and the law prescribes: Whoso sheddeth man’s blood, by man shall his blood be shed (Gen. 9:6). That is why woman’s blood is made to flow. She is required to abstain from sexual relations during menstruation to atone for the blood of Adam that she was responsible for shedding.
Job said (in Job 14:4), “Who can produce something clean out of something unclean, no one.” After the Holy One, blessed be He, permitted the cow and forbade the camel, who could declare clean or declare unclean? Who has done so? Is it not the One? Is it not the singular One of the world? Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3), “as with the green grass, I have given you everything.” And it states (in Gen. 1:31), “And God saw everything that He had done, and behold, it was good.” Then after Israel stood by Mount Sinai, He increased Torah and commandments for them in order to give them a good reward. But if so, why did He not so command the first Adam? The Holy One, blessed be He, said, “When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he transgressed against it. He was unable to remain obedient to the command for a single hour. How did the Holy One, blessed be He, create Adam? R. Judah ben Pedayah said, “[Twelve hours make up the day.] In the first hour the first Adam arose in the thought of the Holy One, blessed be He, [with a view] to creation. (PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11.) In the second He consulted with the ministering angels and said (in Gen. 1:26), ‘Let us make man in our image.’ In the third He gathered his dust. In the fourth He kneaded him. In the fifth He shaped him. In the sixth He stood him up as a golem. In the seventh He blew breath into him. In the eighth He brought him into the Garden of Eden. In the ninth He commanded him, ‘Eat of this, and do not eat of that.’ In the tenth [Adam] sinned. In the eleventh he was judged. In the twelfth he was expelled.” Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said, “Would that someone remove the dust from your eyes, O first Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!” (Gen. R. 21:7; cf. Lev. R. 25:2.) One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23), “three years it shall be [forbidden] to you….” But in the case of the first Adam, it was told him, “Eat of this, and do not eat of that,” and he was not able to remain obedient to the commandment for a single hour. Instead (according to Gen. 3:6), “then she also gave some to her husband, and he ate,” but [when] your children were commanded to eat this and not to eat that, [they remained obedient to those commandments]. And [this obedience is] especially [evident] when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure.” For that reason, the first Adam was not commanded, because it was revealed to the Holy One, blessed be He, that he could not remain obedient to many commandments; as behold, he was commanded [only] one commandment, and he did not persevere with it. But in the case of Israel, when the Holy One, blessed be He, gave them many commandments, they observed them. He therefore expanded the Torah and commandments for them, and said to them (in Lev. 11:2-7), “These are the creatures that you may eat…. These, however, you may not eat…: the camel […]; the rock badger […]; the hare […]; and the pig.” Another interpretation of (Lev. 11:4-7). The camel (rt.: gml) represents the kingdom of Babylon, since it is stated (in Ps. 137:8), “O Daughter of Babylon, who are to be destroyed, fortunate is the one who repays you the recompense (rt.: gml) [with which you recompensed (rt.: gml) us].” The rock badger represents the kingdom of Media, since it made Israel into a corner and ownerless (as in Esth. 3:6), “to exterminate, to kill and to destroy all [the Jews]…”; (The exact relation of the rock badger (ha’arnevet) to Media is unclear. One possibility is suggested by Lev. 11:6, according to which the rock badger has marks of both uncleanness and cleanness. Lev. R. 13:5 reports two versions of such an interpretation. The Rabbis interpreted this mix to mean that Media produced a righteous as well as a wicked person (perhaps Haman and Mordecai or Haman and Darius the Mede of Dan. 11:1). According to R. Judah b. R. Simon, the last Darius was clean on the side of his mother Esther and unclean on his father’s side.) and likewise, the name of Ptolemy’s wife was rock badger (arnevet). The hare alludes to Greece, since it brought low the Torah from the mouth of the prophets. (Probably because prophecy ceased under Greek rule; but according to Lev. R. 13:5, “hare” alludes to the Greek kingdom, because Ptolemy’s mother was named “Hare.” Cf. yMeg. 1:11 (71d), according to which the Greek translators of Lev. 11:6 emended “hare” to “short-legged one” for the same reason. Cf. also Meg. 90b, according to which it was Ptolemy’s wife who was named Hare. In actuality the person named “Hare” (Gk.: Lagos) was Ptolemy’s father.) As it is stated (in Amos 8:11), “Behold days are coming says the Lord, God, and I will send a hunger…”; and it is written (in Amos 8:12), “And they shall wander from sea to sea….” How is this? In the future to come the Holy One, blessed be He, will issue a proclamation: Whoever has been engaged in such and such a commandment may come and receive his reward. Then the gentiles also will say, “Give us our reward, for we have performed a commandment.” The Holy One, blessed be He, [however] has said, “Whoever has observed the [commandments of the] Torah may come and receive his reward.”
(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].” (In the biblical context THAT ONE is the nation of the Chaldeans.) This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar. (Cf. Lev. R. 18:2.) How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].” (Cf. Gen. R. 8:1.) Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.” (The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES.) This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler, (Gk.: Kosmokraton.) as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire; (Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.”) it also had ten plagues (makkot) inscribed upon it with the acronym (notarikon.) dtsk 'dsh b'hb. (D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”).) Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].” (Cf. Sanh. 39b.) Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones (For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.”) of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].” (Cf. M. Pss. 79:1.) One sixtieth of the troops (Gk.: ochlos.) had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.” (In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem.) Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”
Observe that when the Holy One, blessed be He, was about to fashion Eve, He gave considerable thought to the parts of Adam’s body out of which He would create her. He said: If I create her out of a portion of his head, she will be haughty; if I fashion her from his eyes, she will be inquisitive; if I mold her out of his mouth, she will babble; from the ear, she will be an eavesdropper; from the hands, she will steal; and from the feet, she will be a gadabout. What did He do? He fashioned her out of one of Adam’s ribs, a chaste portion of the body, so that she would stay modestly at home, as it is said: And the rib which the Lord had taken (Gen. 2:22). Nevertheless, women do not lack any of these failings. He did not create her from the head of Adam lest she be haughty, nevertheless the daughters of Zion arose and were haughty, as is said: Moreover, the Lord said: Because the daughters of Zion are haughty (Isa. 3:16). He did not fashion her from his eyes lest she be inquisitive, yet Eve was inquisitive, as it is said: And the woman saw that the tree was good (Gen. 3:6). He did not mold her from his mouth lest she babble, but Leah came and babbled, as it is written: And she said unto her: “Is it a small matter that thou hast taken away my husband?” (Gen. 30:15), and it states elsewhere: And Miriam and Aaron spoke against Moses (Num. 12:1). He did not create her from the ear, lest she eavesdrop, yet Sarah did eavesdrop, as is said: And Sarah heard in the tent door (Gen. 18:10); He did not fashion her out of his hand, lest she steal, nevertheless Rachel stole the teraphim, as it is said: And Rachel stole (ibid. 31:19); He did not create her from the foot, lest she be a gadabout, but Leah came and was a gadabout, as is said: And Leah went out (ibid. 30:16), and similarly Dinah went out (ibid. 34:1).
The serpent went and said to the woman: Behold, I touched it, but I did not die; thou also mayest touch it, and thou wilt not die. The woman went and touched the tree, and she saw the angel of death coming towards her; she said: Woe is me ! I shall now die, and the Holy One, blessed be He, will make another woman and give her to Adam, but behold I will cause || him to eat with me; if we shall die, we shall both die, and if we shall live, we shall both live. And she took of the fruits of the tree, and ate thereof, and also gave (of its fruits) to her husband, so that he should eat with her, as it is said, "And she took of the fruit thereof, and did eat; and she gave also unto her husband with her" (Gen. 3:6). When Adam had eaten of the fruit of the tree, he saw that he was naked, and his eyes were opened, and his teeth were set on edge. He said to her: What is this that thou hast given me to eat, that my eyes should be opened and my teeth set on edge? Just as my teeth were set on edge, so shall the teeth of all generations be set on edge.
He cast down Sammael and his troop from their holy place in heaven, and cut off the feet of the serpent, and decreed that it should cast its skin and suffer pain once in seven years in great pain, and cursed it || that it should drag itself with its belly (on the ground), and its food is turned in its belly into dust and the gall of asps, and death is in its mouth, and He put hatred between it and the children of the woman, so that they should bruise its head, and after all these (curses comes) death. He gave the woman nine curses and death: the afflictions arising from menstruation and the tokens of virginity; the affliction of conception in the womb; and the affliction of child-birth; and the affliction of bringing up children; and her head is covered like a mourner, and it is not shaved except on account of immorality, and her ear is pierced like (the ears of) perpetual slaves; and like a hand-maid she waits upon her husband; and she is not believed in (a matter of) testimony; and after all these (curses comes) death.
For that which inclines one's nature towards these pleasures to the extent that one needs such great strength and so many strategies to separate from them is the enticement of the eyes which tend to be seduced by the superficial appearance of things which appear good and pleasing. This seduction is what brought about the first sin as scripture testifies: "The woman saw that the tree was good to eat, and that it was desirous to the eyes... and she took of its fruit, and ate" (Bereishis 3:6).
Purity is the rectification of the heart and the thoughts. We find this term used by king David who said: "Create in me a pure heart, O G-d" (Tehilim 51:12).
And the Zohar in Parshat Pinchas III, 347a) spoke at length about the numerical count of Pinchas’ spear (spelled, reish, mem, chet). It wrote [that] Pinchas has the numerical equivalent of 208 (reish, chet), like Yitzchak, who is the trait of strict justice. And see that the letter, mem (the difference between the numerical count of Pinchas and romach) is dangling in the air, which is the symbol for the Malakh HaMavet (Angel of Death). And it is the mem of, “mipirio” (Genesis 3:6), which is in the middle of four [combinations of] vav, taf, “Vatere haishah […] vatikach mipirio vatochal vatiten…” (And the woman saw […] and she took from its fruit and ate and gave, etc.).” In combining the mem to the four vav, taf [combinations], it is four [times] mem, vav, taf (spelling out mavet, death), since death [then] came down to the four corners of the earth. Behold this mem is [also] in the middle of chetz (arrow), becoming chametz. And the idea of chetz is [identified with] the ‘seed that shot like an arrow’ from Adam, the first man, after he separated from his wife for 120 years and fathered spirits and demons. After the 120 years, he fathered Seth, in his likeness and in his image. And it is from him that the world was established (hustaat). In the same way was the redeemer, our teacher Moshe, peace be upon him, born in Egypt – for he is Seth, as it is known in the secret [of] Moshe, Seth, Hevel (Tikkunei Zohar, Tikkun 69, 114a). So Yocheved was 120 years old [at that time], since Yocheved is the reparation (tikkun) of Chava, and Seth is Moshe. And he is the Foundation of the world, according to the religion and according to the Torah.
We have a rule that in case a fire breaks out on the Sabbath, that whenever it is permitted to save the book, i.e. Torah scroll, it is also permitted to save the protective cover that such a Torah scroll is wrapped in together with the scroll (Shabbat 116). The relative importance of the body compared to the soul is similar to the importance in halachah of the ark of the Torah scroll to the Torah scroll itself. This is why in the future when the world will be full of knowledge of the Lord-a spiritual achievement-also physical matter such as the body will benefit through resurrection. It too will be able to absorb such knowledge. This is one of the important aspects in which the present sin-polluted world differs from an ideal world. The inferior status of matter in our world had its origin in Genesis 6,6, where the Torah says: ויתעצב אל לבו, He (G–d) was saddened concerning his (man's) heart. G–d saw that man no longer was using his body correctly, that the only area of spirituality left was man's heart. If man had "seen" with his heart instead of merely with his "eyes," [part of physical matter. Ed.] man's fall could have been avoided. We know from Samuel I 16,7: "for man 'sees' with the eyes whereas G–d 'sees' with the heart." Only G–d sees with His "heart." Man's decline began when the tree of knowledge appealed to Eve's eyes (Genesis 3,6). The purpose of man's creation had been to have the body as perfect as the soul, the body to be the היכל, "Sanctuary," whereas the soul would be the קדשי קדשים, "the inner Sanctuary." Both body and soul would have enjoyed a life of intelligence.
Eve was now ready to accept the serpent's statement that the only reason G–d had prohibited eating from the tree was that He did not want them to know good and evil just as He Himself did (Genesis 3,5). Reflecting on this, Eve saw that the tree was good as food, etc. (3,6).
I have explained at length that "evil" is distilled from "good,” that it has only been created, נברא, for the sake of the good, i.e. הטוב. Without רע, "evil," there could not have been such a concept as טוב, "good." G–d arranged that people should fear him; this is why the advantage of light is something that is due to the potential power of darkness. This is the deeper meaning of the Torah saying that both luminaries were created equal in size even though the word מארת is spelled defective, without the letter ו indicating the plural. The idea is to tell us that the luminary later described as המאור הקטן, the smaller luminary, is really part of the overall expression "luminaries." The טוב must be understood as the "great luminary," whereas the "small luminary" refers to darkness, חשך. When you look closely at the letters in the word מאורות (when spelled plene), you will find the words for "light" and "death," i.e. אור and מות. The word מות is separated by the letters spelling אור, light. This is a hint that light (the light of Torah) separates or neutralises the power of מות, death. The same does not apply to the Gentiles or to the wicked. They walk in [unbroken] darkness, not in light, and in the language of our sages are referred to as "dead" even while their bodies are "alive" (Berachot 18). For them death is an ongoing experience, not broken or interrupted by light. Of the righteous the Psalmist says (Psalms 116,15): יקר בעיני ה' המותר לחסידיו, "The death of His pious ones is a precious event in the eyes of G—d." Elsewhere I explained the meaning and nature of death at length. The letter מ is an allusion to the angel of death. It is the very letter from the word מפריו from Genesis 3,6 :"ותרא האשה…ותקח מפריו ותאכל ותתן". We have the letter ו and ת four times in that verse plus the letter מ. This is an allusion to Eve having surrounded herself with the angel of death from all four sides. I have written more about this in my treatise תולדות האדם. Anyone who wants a deeper understanding of this must take the trouble to read the entire introduction even though it is lengthy.
While I am on this subject I shall also deal with the unusual fact that in 24,50, Laban pre-empts his father by speaking up before his father. Rashi comments that it was because of Laban's wickedness that he tried to forestall his father Bethuel. Assuming that Rashi is correct, what advantage did the clever Laban hope to gain by answering first? I have already written that the patriarchs and matriarchs represented the whole of mankind, and that they repaired the spiritual and physical damage inflicted on the universe by Adam (Adam and Eve combined). G–d's whole purpose in the creation of the universe had of course been none other than Adam. We have learned in Avot 4:28 that "jealousy, greed and thirst for honor drive man out of this world," i.e. cause his death. Adam's sin involved elements of all these three negative traits. The serpent was jealous of Adam as Eve's husband and wanted to "marry" Eve himself; hence he tried to seduce Adam. It had thought that Adam would be the first to eat, Eve offering him the first bite, and that thus Adam would become the victim of G–d's warning not to eat from the tree on penalty of death. The serpent would then have been free to mate with Eve. The reward that the serpent held out to Eve (Genesis 3,5-6) was gratification of her greed, "the tree was lovely to look at and good as food." The promise of becoming G–d-like was the additional honour that would result from eating of that tree. Regarding the lives of Abraham and Sarah we find that they practised the very opposite traits. It is natural for a woman to be jealous of another woman's ability to have children when she herself is unable to do so, but Sarah offered Hagar to her husband in order that Abraham should be able to have a child with her instead (Genesis 16,2); she was free of that kind of jealousy. Abraham, who was offered material wealth by the King of Sodom, exclaimed that he would not even accept a shoelace from the booty he himself had captured when he defeated Kedor-Leomer and freed Lot (14,23). Not only did Abraham not display traits of greed, his entire life was filled with acts of generosity towards others. He practiבed humility to the point where he – who had been the recipient of several revelations by G–d – even described himself as being merely "dust and ashes " (18,27).
We find that Adam essentially violated three categories of sin: idol worship, sexual licentiousness, and bloodshed. He was also guilty of violating property rights, i.e. financial misdemeanors. Our sages describe Adam as a heretic in Sanhedrin 38. They describe him as "pulling his foreskin," (ibid. i.e. to make himself appear as if he had not been circumcised) He also cohabited with his wife who had previously been slept with by the serpent. As a result Adam's son Cain was infected with the pollutant of the serpent, the reason why he could become a murderer. [I recommend to the reader the commentary on this by Rabbeinu Chananel, who sees these accusations as being mouthed by the Gentiles, and who feels that the Talmud quotes them only in order to teach us how to respond to Biblical quotations taken out of context and used against us by our enemies. Ed.] As to Adam having sinned in property matters, this must be explained, seeing that the whole world belonged to him and he could not therefore become guilty of stealing, embezzling, etc. Rashi comments on Leviticus 1,2 that the reason why the Torah uses the word אדם as an example for someone who offers a sacrifice is, that just as Adam could not have brought a sacrifice from money which was not his, so anyone who offers a sacrifice is warned not to use stolen money for its purchase. Adam's sin consisted of his attitude to material things, described by the Torah as פורה ראש ולענה, "sprouting poison weed and wormwood" (Deut. 29,17). Adam displayed greed by eating from the tree of knowledge, which is described by the Torah as "inspiring desire in the eyes" (Genesis 3,6). He was a victim of the trait which our sages described when they said: "man does not leave this world without leaving behind half his desires unfulfilled, that having amassed his first million, a man already aims at the second million" (Kohelet Rabbah 1,34). Adam himself is alluded to in these three portions. Prior to his sin, Adam can be viewed as having been ראש המטות, "the (spiritual) head of all human tribes." Our sages describe the ministering angels surrounding Adam as paying homage to him, eager to hear his words of wisdom (Bereshit Rabbah 8,9). When the Torah says of the progress of the Jewish people in the desert in Numbers 33,2: "These are the departures of the Jewish people according to their journeys," this is a veiled reference to Adam who had been expelled from Paradise and forced to reside in various parts of the earth, a constant traveler. At the end of the same verse, the Torah reverses the description of these journeys by describing them as "their journeys according to the points of their departures."
Adam enjoyed the fruit of this world without pronouncing a benediction prior to tasting it, i.e. without thanking the Lord for what he was about to partake of. The letter ב, in the word בראשית, symbolises that G–d created the universe with a blessing, ברכה, as we know from Bereshit Rabbah 1,10. When Adam ate from the tree of knowledge without a prior benediction he removed himself from the region of blessing by listening to the curse of the serpent, and he gratified himself from the allure of the tree which appeared good to eat (Genesis 3,6). The Talmud Berachot 35, says that anyone who indulges himself in this world without benediction, i.e. without acknowledging it as a gift from G–d, steals both from G–d and from the Jewish people, since we read in Proverbs 28,24, "whoever robs his father and mother and says that this is not sinful is a companion of the destroyer."
Pinchas saw the letters of the word מת in his mind's eye, and this inspired him to be a barrier to "death." How did he do so? When commenting on the lance, רמח which Pinchas used to slay Zimri, the Zohar describes Pinchas as "garbing" himself with this lance in order to mete out justice here on earth so that mercy could be invoked in the parallel regions of Heaven. He saw his own name (numerical value 208) rise heavenwards, realising that his name had the same numerical value as that of "יצחק" the patriarch who personified the attribute of Justice on earth. He also saw the letter מ fly in the air. This letter is an allusion to death, מות. This allusion has already been commented on in Genesis 3,6: ותרא האשה כי טוב וגו' … ותקח מפריו ותאכל ותתן. "The woman saw that it was good,…she took from its fruit, ate, and gave" (to her husband). We find here four words commencing with the letter ות, and in the middle of these words a word commencing with the letter מ. When you join this letter מ to the four words which commence with the letters ות, you obtain the word מות, "death" each time. In other words "death" is present in all four compass directions. This is what the sages had in mind when they referred to Pinchas' mind's eye as seeing the letter מ "flying" in the air.
We should remember that Aaron represented the mystical dimension of Adam. If this was so it is reasonable to regard his wife Elisheva as equivalent to the mystical dimension of Adam's wife Eve. Eve sinned primarily by allowing her eyes to seduce her. The Torah emphasises that "she saw that the tree was good as food, pleasant to behold, etc." This is simply a description of the urge to become honoured. This urge brings about the קליפה that women behave arrogantly. In explaining the verse in Psalms 75,5, the Midrash describes Elisheva's joys as the root of her experiencing some haughtiness. When the Midrash emphasises "Elisheva saw her husband elevated, etc.," it wishes to draw our attention to the fact that in contrast to his wife, Aaron did not "see," did not become haughty on account of the honours and joys he experienced on that day. Aaron acted as if he had not seen these honours which could have caused him to become haughty. When Nadav and Avihu died Elisheva suffered a similar disappointment to the one Eve experienced when death was decreed on mankind, i.e. on her sons and descendants. The Midrash begins with the word תדע, "Know!" meaning that if you want to understand the whole occurrence you would do well to study the chapter of Eve's seduction in גן עדן.
We have learned in Avot 4,21, that "jealousy, lust, greed, and ego (i.e. the desire for public recognition) drive man from this world." These very negative virtues had driven Adam from the world. There was the jealousy of the serpent of Adam possessing Eve, its pursuit to gratify its lust, and the pursuit of ego, i.e. Adam and Eve wanted to usurp the unique place of G–d in the universe, since they responded to the lure והייתם כאלוקים, "you will be like G–d." Eve had squeezed out a cluster of grapes, ate it, found that they were unripe. This suggests that in this material world one must not pursue honor. Honor will be inherited by the scholars in the world to come. At that time what is written in Isaiah 24,23: "G–d's Presence will be revealed to His elders," will be fulfilled. This is what is meant when the sages describe יין המשומר, "well aged wine," as being part of the reward in store for the righteous in the future. Concerning what happens to the wicked at that time, it is written in Malachi 3,19: "For lo! that day is at hand, burning like a furnace.. All the arrogant and doers of evil shall be straw, etc." It also says in Samuel II 22,9: "smoke rose from His nostrils," i.e. when G–d was angry, and burned those whom He was angry at." Since we have shown that what happens on earth has its counterpart in the heavens, the Torah reports that the season the spies were dispatched was when the grape harvest commences on earth, i.e. a hint that many grapes are not ripe yet. The spies ignored the items mentioned in Avot as destructive. They ate unripe grapes, i.e they were greedy, they were concerned with their own honor and glory, hence they had to suffer what is described in Proverbs 10,26.
The tenth commandment, that of not coveting what is not yours, is none other than the one and only commandment G–d gave to Adam and Eve in גן עדן. The tree of knowledge was described in Genesis 3,6 as נחמד להשכיל, "desirable as a source of wisdom," i.e. she coveted it. Eve separated its fruit from the tree, i.e. she tore apart the fruit which represents the emanation מלכות from the trunk which represents the emanation דעת. We have observed that violating any one of these five commandments involves separating things which ought to remain joined together.
And in order that you will understand words of wisdom well, and that you will understand how these three things remove a person from the world: Observe that these three things are apt for this and that they [actually] removed man from the world - that is the first man (Adam). So you will find that the tree from which the first man ate, which brought him death, had these three things in it. That means to say that he overstepped the limit of the measure with these three faculties; such that when a person oversteps the limit with them, he brings death to himself. And that is what Scripture said (Genesis 3:6) - "The woman saw that the tree was good for food, and that it was tempting to the eyes, and that the tree was desirable to contemplate." Behold, Scripture mentioned these three faculties very much in order: "That the tree was good for food," corresponds to lust, for the desire that is with a person is from lust - as was explained above - which is from the vegetative faculty that lusts for eating. "And that it was tempting to the eyes," corresponds to the faculty of the spirit, which is the vital faculty. As this is the opinion of our Rabbis, may their memory be blessed. And it is as we explained above (Derekh Chayim 2:11), regarding, "the evil eye removes a person from the world" (Avot 2:11). There we explained that the faculty of sight is dependent upon the faculty of the spirit; and like they said (Avodah Zarah 28b), "the tendons of the eye are dependent upon the heart." And "the tree was desirable to contemplate," corresponds to the intellectual faculty. So behold that these three things were with the tree of knowledge, and the man was drawn towards the tree of knowledge because of this. And if it were not so, but there had rather only been one or two [of these] things in the tree of knowledge, man would not have been drawn to it in all of his parts. As the part that has no connection to the tree of knowledge would have prevented [it]. But now all of the three faculties of man were drawn to the tree of knowledge, such that these three things were removing the man from the world.
But according to the opinion of Rabbi Nechemiah, who said it was a fig tree - this thing corresponds to the faculty of lust. As there is more lust to eat the fig than any other fruit, and that is why this fruit is eaten for dessert. And it is well known that figs are good for eating. And Rabbi Nechemiah reasons that death came to [Adam] when he was drawn after the faculty from which there is lust; and about which it said, "that the tree was good for food." And death came because of this. And even though, also according to Rabbi Nechemiah, all three of these things were in (the fig tree) [the tree of knowledge] - as it was also desirable to see and good to contemplate - nevertheless, the main thing that brought death was that he was drawn after the vegetative faculty from which there is lust. And that is why he said it was a fig tree.
And in Bereishit Rabbah (15:7), it brings these three opinions, but it also adds, "Rabbi Abba from Akko says, 'It was an etrog (citron).'" You should know that the opinion of Rabbi Abba from Akko is a magnificent thing. For Rabbi Abba holds that it was not that the sin was from the angle of the parts of the faculties of the whole spirit, but rather from the angle of the whole spirit, as was explained above (Paragraph 3). And he reasons that the sin was not from the angle of the parts of the spirit, but rather from the angle of the spirit - which is one [and] includes all of the three parts. And that is why he said [the tree] was an etrog. For an etrog is called etrog, from the [Aramaic term for] desire, which is the expression, regig, or desire. And desire includes all three of them as one, without any distinction between them. For the desire is for all three of them together. But behold the opinion of Rabbi Abba is a deep thing - that which he said it is an etrog. As that is a fourth opinion. For [as opposed to] the opinion of the previous Tannaim, that the sin was only in the distinct faculties, the opinion of Rabbi Abba was that the sin was not from the angle of the parts, but rather from the angle of the spirit as a whole. And how very much must you understand these things, for they are very deep wisdom. For when Scripture said (Genesis 3:6), "that the tree was good for food, and that it was tempting to the eyes, and that the tree was appealing to contemplate," all three of them were equally hinted. So to each of the Tannaim, one faculty was the main thing, as was explained. But Rabbi Abba reasoned that the sin was from the angle of the spirit as a whole, not from the angle of the distinct faculties. Rather it was from the angle of the spirit, which includes all three of the faculties - when the spirit oversteps the measure and the limit, it brings him death. And since the spirit is completely one, it is impossible to say anything but that it overstepped the limit with desire. For desire is one and it includes the three things, just like the spirit is one [and] includes the three distinct faculties, as was explained above. For envy also comes because of desire, since one who desires something is envious about it. And lust is from desire; and likewise honor - man desires honor.
Read the story of Adam and Eve and the forbidden fruit carefully and you will see that it is about visual phenomena and shame. At first the couple were naked and “not ashamed” (Gen. 2:25). Eve then saw that the fruit was “pleasing to the eyes” (Gen. 3:6). The couple ate the fruit and “the eyes of both of them were opened” (Gen. 3:7). They sought to cover their nakedness. For the first time they saw themselves as they might be seen by others and they experienced shame. Then they heard “the voice of God” (Gen. 3:8) and tried to hide. All of these are unmistakable signs of a shame culture. The story of Adam and Eve is not about original sin or about knowledge as such. It is about the danger of following the eyes rather than listening to the word of God with the ears. The Hebrew verb shema, a key term of Jewish faith, means both to “listen” or “hear” and “to obey.” Judaism, the religion of the-God-who-cannot-be-seen, is a morality of guilt, not shame.
How beautiful upon the mountains, etc. After I shall have helped thee, that is, after I have said, Behold, it is I, then how beautiful, etc. נאוו Are beautiful. It is Niphal of אוה to desire. Comp. תאוה desire. He who thinks that נ in נאוו is radical, is mistaken, although the root נאה to be beautiful is found in Rabbinical literature. (Comp. the phrase לך נאה לשבח It is becoming to praise Thee, which is frequently met with in the Hebrew liturgy.)
In fact, the explanation of [these] things is that the earth was exacting about the wisdom of God with which He founded it, as it is written (Proverbs 3:19), "with wisdom did He found the earth." It was exact about the proclamation of God to it, that it should bring forth "a fruit tree, that makes fruit," [since] it can [be understood] in two different ways: the first is that the taste of the tree be like the taste of the fruit, hence the intention would be that the tree should be fruit and also make fruit. But from its stating, "that makes fruit," [the earth] explained it in a different way; that the intention would be in the following manner; 'the fruit tree' would be one thing and 'that makes fruit' would be another thing, the explanation [of which is] a tree that makes fruit that are different than the [tree] and they are two separate [things]; and the reason it did not state, "and that makes fruit" with a [conjunctive letter] vav, is so as not be understood that the tree itself be a fruit, as well as making fruit. There are also two ways of understanding fruit tree: the first is that the tree itself is a fruit; and the second is that it is fitting to make fruit but does not [actually] make fruit. And due to its great alacrity, the ground attempted to be wise and put out three [different] types [of tree] that can be understood from the words of God: the first are trees that make fruit and the taste of its tree is not like the taste of its fruit; the second are [trees] that make fruit and the taste of its tree is like the taste of its fruit, and that is the tree of knowledge of good and evil, about which they, of blessed memory, said (Bereishit Rabbah 15:7) that the taste of its tree was like the taste of its fruit; and the third is a tree that is similar to a fruit tree, and these are the fruitless trees. And behold, [the earth] responded with alacrity to do everything that [could be] understood [from the words of the verse]. And that is [why] the verse states, "And the earth brought forth grasses, etc. and a tree that makes fruit;" it was exact to state "and a tree" with the addition of a [conjunctive letter] vav for no [apparent] reason, which is how the adjacent verse [about the] words of God is expressed [without the vav] and did not [find a] need to state, "and a tree" with the addition of a vav. The verse intended to say that besides the other trees that it brought forth, it also brought forth another tree that makes fruit, and [with this] it included the fruit-tree, as they, of blessed memory said, that the taste of the tree of knowledge was like the taste of its fruit. And it is possible that it also included trees that do not make fruit that exist in the world, if we will say that they [existed] before the curse of the ground. And I will explain in its place, with the help of Heaven, the reason that God cursed the ground, according to the opinion that it was because it deviated [from His command].
According to Midrash Tanchuma Vayeshev 6, the above words are an illustration of why Solomon warned in Kohelet 7,26: “and I have discovered that a woman whose heart is snares and nets is worse than death.” Rabbi Yehudah son of Shalom added: “there is no worse cause of sin than woman; whereas we find that three thousand Jewish males were slain for having worshipped the golden calf, (Exodus 32,28), twenty-four thousand Jewish males were killed due to the seduction by the Mobaite and Midianite women reported in Numbers 28,9”. What is the meaning of the words אסורים ידיה “her hands are tied?” If G’d had not tied woman’s hands she would accost man in the marketplace demanding that he have carnal relations with her. Kohelet continues by saying that “he who is pleasing to G’d will escape the machinations of such a woman whereas the sinner will be trapped by her.” The “man pleasing to G’d” is a reference to Joseph who escaped the wife of Potiphar, where the “sinner” is a reference to Zimri, prince of the tribe of Shimon, who slept with Cosbi the Midianite during the encounter described in Numbers. When G’d created Chavah, (first woman) He had said to Himself: “which part of Adam shall I use to make into woman? If I use the head she will be of haughty spirit. If I use Adam’s eyes as raw material she will possess insatiable curiosity. If I create her from part of Adam’s mouth she will babble interminably. If I construct her out of part of Adam’s ear, she will turn out to be extremely inquisitive. If I create her out of Adam’s hands, she may turn out to be a thief, whereas if I construct her from part of Adam’s legs, she will constantly roam outside her house. What did G’d do? He formed Chavah from the rib, a place well hidden from Adam’s exterior so that she would be chaste and remain primarily indoors. In spite of the fact that G’d took care not to construct Chavah from one of the organs which would made her prone to the afore-mentioned character weaknesses, we find that she possessed these weaknesses after all. She is described as haughty in Isaiah 3 16, “because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, etc.” Although G’d did not use part of Adam’s eyes as raw material from which to form Chavah we still find that she was insatiably curious as the prophet records her as possessing “roving eyes.” We also find that the Torah writes (Genesis 3,6) “the woman saw that the tree was good to eat and alluring for the eyes.” Even though G’d did not utilise any of Adam’s hands to create woman she still became a thief as the Torah writes (Genesis 30,15) “Rachel stole the teraphim.” Even though G’d did not use any part of Adam’s ears in order to make Chavah, she became unduly curious as we know from Sarah who is reported as listening to the conversation between Avraham and the angels “at the entrance to the tent” in Genesis 18,10. Even though G’d also did not use any part of Adam’s legs or feet to make Chavah, she still developed the tendency to roam outside her home as we know from Dinah, the daughter of Yaakov and Leah of whom the Torah reports that “she went out to look around amongst the girls of the country”’ (Genesis 34,1). Dinah’s mother Leah has also been described as leaving her home needlessly when the Torah writes (Genesis 30,15) “Leah went out, etc.” We know that Leah was babbling when the Torah describes her as accusing her sister Rachel of taking her husband away from her (Genesis 30,15), an accusation which was quite unwarranted. All this happened although G’d had not made Chavah from any part of Adam’s mouth.
ולא ירבה לו נשים, “and he shall not have too many wives.” Our sages (Sanhedrin 21) put the number of wives a king may have at 18. They base this on the number of wives David had, six of whom were mentioned by name (Samuel II 3,2-5). It says there: “if this is insufficient, I will add for you כהנה וכהנה “twice more the same number,” i.e. another 12 (Samuel II 12,8). The reason the Torah gives for this limitation is: ולא יסור לבבו, “so his heart will not go astray.” It is assumed that a woman may seduce a man to turn from being G’d-fearing, seeing that the original woman Chavah had done exactly that when she seduced Adam into eating from the tree of knowledge (Genesis 3,6).
With these words Moses alluded here to the creation of man, his sin, and his punishment. Seeing that Adam’s sin became the cause why all his offspring has to die at one point or another, Moses saw fit to choose the day of his death to acknowledge that G’d and all that He does is perfect. He implied that when G’d created man He intended for him to be and remain perfect and to serve Him as do the angels in heaven. The word צור is also related to צר, or צייר. He fashioned all creatures including man. When Moses continues describing “His paths as being justice, loyalty, not stained by iniquity,” all these attributes must be viewed as a contrast to man. Seeing man sinned, he deserved to be punished. G’d Himself remains as He has always been. If anything changed it was the fact that G’d’s favourite creature, man, became corrupt vis-a-vis his Creator, i.e. שחת לו. The singular לו, “to Him,” instead of the word להם, “to them,” makes it plain that Moses describes Adam’s sin against his Maker. Our sages, seizing on the meaning of צייר, “painter” in the word צור, suggested that the verse (Samuel II 2,2) אין צור כאלוקינו, might instead be read as אין צייר כאלוקינו, “there is no ‘painter, artist’ comparable to our G’d.” Moses refers to history repeating itself. Whereas Adam had sinned against His Maker, the Jewish people had copied him by making the golden calf, effectively repeating the sin Adam their ancestor had been guilty of, an act of disobedience amounting to dethroning G’d, or, in the words of our sages, קצץ בנטיעות, “uprooting what had been planted with such care.” (Compare author on Genesis 3,6) We know that this was an act of corruption from when He said to Moses שחת עמך, “your people has become corrupt. (Exodus 32,7) G’d applied this term to the sin of the golden calf though not all of the Israelites participated in it, so that the description קצץ בנטיעות would appear to be an exaggeration. The word לא which follows the word לו reminds the people that Adam had transgressed a negative commandment. Continuing with the words בניו מומם is an allusion to Kayin and Hevel who also had become corrupt. [This editor has always felt that unless Hevel had been guilty of a major sin G’d would not have allowed him to become the first victim of murder and to die without having sired children.]
לך רד כי שחת עמך, “Go, descend, for your people have become corrupt.” The grammatically correct form (passive) should have been כי נשחת עמך, “for your people have been corrupted.” Why did the Torah choose the strong active form of the פיעל construction? Actually, the Torah wanted to get across the point that not only did the people become corrupt on earth but their deeds also caused corruption (actively) in the celestial regions. The meaning of the word השחתה here is equivalent to the tearing down of a structure. The idolatry of the Israelites at the time ruined a spiritual facade in the celestial regions also. This is what our sages referred to as קצץ בנטיעות, “chopping off the young shoots.” There is no question that what the Israelites did at the time of the golden calf episode was similar to what Adam and Chavah had done when they ate from the tree of knowledge, when they sinned both in thought and in deed. [Compare author’s words on Genesis 2,9; my translation on the section “a Kabbalistic approach.” Ed.] Unfortunately, history repeats itself, the children not learning from the mistakes of their parents (Chagigah 14). This is what our sages alluded to when they reported that Adam offered a single-horned ox as sin-offering as he wanted to make his atonement fit his crime. (Compare what I wrote on Genesis 3,6 where I explained this statement of the Talmud Chulin 60).
It is well known that drinking wine induces three phenomena, sleep, grossness of the spirit and a confused mind. If one falls victim to even a single one of these phenomena one cannot perform one’s duty as a judge or expert in Torah rulings. Our Parshah actually contains allusions to all three of these phenomena. The fact that drinking wine induces sleep is such a well known phenomenon that it does not need to be proven by examples; the alcohol in the wine rises to the brain in the form of moist and warm vapor. This in turn induces sleep; hence the words “when you enter the Tent of Meeting” are also a warning not to go to sleep inside the holy precincts, especially within the Sanctuary. This is why Yaakov was so upset when he awoke after his dream with the ladder, exclaiming: “how dreadful! This must be the gateway to heaven and I was unaware of it” (Genesis 28,16). Yaakov clearly implied that had he been aware of the sanctity of the site, he would never have gone to sleep in that place. He would not even have lain down there. This is also the meaning of Samuel I 3,3 ונר אלו-הים טרם יכבה ושמואל שוכב בהיכל ה'. The meaning of this line is: “Samuel lay down to sleep before the light went out in the Sanctuary.“ [The author means that this verse most certainly does not mean that Samuel lay down to sleep in the Sanctuary before the lamp went out.] If proof were needed for our interpretation it is found in the separating tone-sign etnachta under the word שוכב. It is also not appropriate to sit down in the Sanctuary. The Priest is to perform all procedures standing up. We know this from Deuteronomy 18,7:ושרת בשם ה' אלוהיו ככל אחיו הלוים העומדים שם לפני ה'; “he is to minister in the name of Hashem, his G’d, like all his brethren the Levites who stand there in the presence of the Lord.” The word לעמוד לשרת in verse 5 of that same chapter in Deuteronomy further underlines the fact that the Priests had to be standing when performing service in the Temple. The fact that drinking wine results in grossness of spirit is due to the heating up of the powers residing in the heart which results in grossness. This is alluded to when the Torah refers to the need to distinguish between the sacred and the profane. When one is in a state of spiritual grossness one does not consider that some things are holy whereas others are not but treats all of them as being on a comparable spiritual level, making no distinctions. The fact that drinking wine may result in one’s mind becoming confused is because the vapors or fumes generated by the wine rise to the brain. They create a barrier between the area where the independent intelligence is located and the area activating other bodily functions. The comparable example would be clouds in the sky forming a barrier between the light of the sun and our terrestrial world. Just as the surface of the earth is darkened by the failure of the rays of the sun to break through the clouds, so the power of the intelligence is prevented from making itself felt when blocked by the vapor or fumes created by the wine one has drunk. When the Torah speaks about the Priests having the task to instruct the Children of Israel in the statutes, etc., these words were added because such instructions presuppose that the instructor is of sound mind at the time he lectures. Drinking wine might interfere with that. Solomon roundly condemned the intake of too much wine as he wrote in Proverbs 23,31: “do not look at wine because it is red.” Our sages explain Solomon’s warning there to mean that too much wine results in one’s inhibitions becoming loosened, one’s libido becoming aroused (compare Vayikra Rabbah 12,1 [The reading of the words כי יתאדם would be emended to כי יתאוה דם, it arouses the libido in one’s blood. Ed.]. The balance of the verse we quoted from Proverbs concludes with Solomon saying כי יתן בכוס עינו יתהלך במישרים, “when he (only) looks at the cup he will walk upright,” are understood as follows: the word עינו is similar in meaning to the word עין in עין הבדולח, “like the colour of crystal” (compare Numbers 12,7 where the Torah describes the appearance of the manna). The word for cup, כוס, in that verse is spelled כיס, “pocket,” instead of in the usual way. Solomon may hint that he who is seduced by the attractive looking cup of wine will experience financial loss because of the folly which the wine-intake will lead to. The matter is not unlike the seduction of Chavah by the serpent who also relied on the exterior eye appeal of the fruit of the tree of knowledge. It induced overpowering curiosity in Chavah to taste that fruit. The Torah had described the tree as “good to eat, a desire-arousing phenomenon for the eyes, and lovely as a source of enlightenment” (Genesis 3,6). As a result, It brought death in its wake. Similarly, wine, though alluring at first both in appearance and taste eventually causes the death of those who indulge. Our sages (Tanchuma Shemini 5) state that “just as the earth was cursed on account of the serpent, seeing that the Torah writes; (Genesis 3,17) “the earth is cursed because of you,” so a third of the earth was cursed on account of wine as the Torah writes: “Noach awoke from his sleep” (Genesis 9,24), followed by “cursed be Canaan,” [Noach’s first grandson from his third son (Genesis 9,25)].
The author’s own teacher, Rabbi Shlomoh ben Aderet, explained that the beautiful gift referred to in the parable was the repentance (not the bull). When a person has followed the instincts of his heart and thereby committed a sin, there is no nicer gift he can make to His Creator than to present the very item with which he sinned as a gift to his Creator. This proves that his repentance is unreserved. When the Torah repeats the expression: “in front of the Tent of Meeting” no fewer than three times in connection with this sin-offering of the bull, i.e. “he will bring it,” “he will slaughter it,” “he will sprinkle its blood seven times”, this underlines the point. [The people’s sin, of course, was that of the golden calf, and atoning for it by offering a bull makes the parable fit. Ed.] Thus far רשב"א. (The author elaborated on this in his commentary on Genesis 3,6 ויאכל).
AND G-D SAW THE LIGHT, THAT IT WAS GOOD. Rabbi Shlomo [Rashi] wrote: “Here too (A reference to Rashi’s similar comment on the first word of the Torah — bereshith (see above). The difficulty here in the text is twofold: (a) It is first written, and darkness was upon the face of the deep, and then G—d said, Let there be light. Thus there already was a separation between light and darkness. Why then does Scripture continue by stating, and G—d divided the light from the darkness? (b) Concerning all other acts of creation, the expression “And G—d saw that it was good” is found at the completion of the act of creation, while here this phrase is written (in the beginning of Verse 4) before the completion. The Agadah, which Rashi quotes, answers: (a) vayavdel means here that He set apart the light for the righteous in the world to come. (b) ki tov (that it was good) could not have been written after the separation of the light for the righteous from the ordinary light, since the remaining light was no longer perfect. Therefore, ki tov is mentioned before the setting aside of the light.) we must depend on the words of the homiletic Agadah G-d saw that the wicked were unworthy of using the light, and so He set it aside for the righteous in the World to Come. But according to the plain meaning of the verse, explain it thus: He saw that the light was good, and that it was not seemly for it and the darkness to function in a confused manner. He therefore assigned the one’s sphere of activity to the daytime and the one’s sphere of activity to the nighttime.” And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw), (Daniel 10:7.) which refers to the thought in the heart. And He divided refers to His giving them different names.” (Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.) But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’ (Verse 6.) And G-d said, ‘Let the earth put forth grass.’ (Verse 11.) And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes, (2:13.) and similarly, And the woman saw that the tree was good for food. (Genesis 3:6.) In the language of the Rabbis we also find, “I see the words of Admon.” (Kethuboth 109a.) Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’ (II Samuel 15:27.) The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good, (Verse 31.) so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good. (Verse 10.)
AND YE SHALL TAKE YOU ON THE FIRST DAY ‘PRI EITZ HADAR’ (THE FRUIT OF GOODLY TREES). “[That is, a tree] whose bark has the same taste as its fruit. Hadar [a fruit] that ‘remains’ on its tree from one year to another, and this is the ethrog.” This is Rashi’s language. But these interpretations are merely Scriptural supports which our Rabbis taught (Succah 35 a.) as a basis for their tradition [that the reference here is to the ethrog]. And Rabbi Abraham ibn Ezra wrote: “And they [i.e., the masters of tradition] have said the truth [that pri eitz hadar refers to the ethrog], for there is no fruit of the tree more beautiful (hadar) than the ethrog. The Rabbis’ interpreted that hadar means [the fruit] that ‘remains’ on its tree [from one year to another], but this is merely a Scriptural support for a matter of tradition.” The correct interpretation appears to me to be that the tree which is called in the Aramaic language ethrog, is called in the Sacred Tongue hadar, for the meaning of the word ethrog is “desirable,” as [Onkelos] rendered: ‘nechmad’ (pleasant) to the sight (Genesis 2:9.) —” dimrageig to see; “‘lo thachmod’ (Thou shalt not covet) (Exodus 20:14.) — “thou shalt not theirog.” (In our version of Onkelos lo theirog is given as the translation of the Hebrew ‘lo thithaveh’ (Thou shalt not desire) — in Deuteronomy 5:18. In Exodus 20:14, the Aramaic is the same as the Hebrew: lo thachameid. — The general point, however, is clearly established, that the term theirog means “desire,” “delight” or “pleasant.” The name ethrog is related to this expression.) And we also say: (The source of the expression is found in Targum Jonathan to Psalms 45:14. From Ramban’s words “we say,” it would seem that he is referring to that phrase written in the marriage contract wherein the husband undertakes to pay to his wife a certain sum of money “from all the best, most desirable of his belongings.”) “from all the best, arag (most desirable) properties.” And the terms hadar and chemdah are alike in meaning [“desirable”]. Thus the tree and the fruit [ethrog] are both called by one name [as hadar in Aramaic is ethrog], for such is the customary usage of names for most fruits: t’einah [denotes both the fig tree and the fruit]; egoz (nut); rimon (pomegranate); zayith (olive) and other fruits [in all of which cases both the tree and its fruit have the same name], and similarly this tree and fruit are both called in Aramaic ethrog, and in the Sacred Tongue they are called hadar. In line with the plain meaning of Scripture the verse is stating that we should take for ourselves a pri eitz hadar [“the fruit of a tree called hadar” in Hebrew, which is called ethrog in Aramaic], and that we take branches of palm-trees, and one bough of thick trees [known as hadas, the myrtle], and one bough of the willows of the brook [known as aravah]. Thus [we are to take] one of each of the [four] species, for the [plural] expression branches of palm-trees is connected with And ye shall take you, which refers to many people [so that each person is to take only one of these branches], (In other words, since the Rabbis have interpreted the phrase and ye shall take you as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people.) since the final decision of the law is like Rabbi Akiba (Succah 34 b. See, however, at the very end of this discussion for the practice today.) who says: “Just as only one palm-branch is needed and only one ethrog, so also [we need only] one myrtle-branch and one willow-branch.” Therefore Onkelos translated all these four species in the plural [ethrogin, lulavin, etc.], since they are all connected with the [preceding] phrase And ye shall take you, which refers to many people. (In other words, since the Rabbis have interpreted the phrase and ye shall take you as meaning that the taking of the four species is to be done by each person, therefore Onkelos translated it: “and you [all] shall take ethrogin, lulavin etc. [in the plural] since the Torah is speaking here to all individuals together. Hence even though it is written branches of palm-trees in the plural, yet we only have to take one branch of a palm-tree, the plural being used because the phrase is connected with and ye shall take you, which refers to many people.) And in [explanation of] the reason for this commandment, by way of homiletic discourse, the Rabbis have said that these [four] species are used to obtain the favor of G-d that He may give water. (Taanith 2 b.) And by way of the Truth, [the mystic teachings of the Cabala], ‘pri eitz hadar’ (the fruit of the goodly tree) is the fruit in which there is a great deal of desire, and the first man sinned with it, as it is said, And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat. (Genesis 3:6.) Thus the sin consisted [of taking the ethrog] alone, (Beiur Ha ‘lvush in his commentary to Ricanti who quotes the language of Ramban.) and we obtain His favor [by means of the ethrog] together with the other species … (To couple the tent together, that it may be one (Abusaula).) From here you will understand and know that the ethrog is not bound up with the other three species, and yet it invalidates [the performance of the commandment] if it is not taken together with them, for it is comparable to Atzereth (the eighth day of Tabernacles) (Verse 36.) which is a festival of its own, and yet is supplementary to the first days. (Thus: “He that made no offerings on the first festival day of Tabernacles, must offer them any day throughout the whole festival, even on the last [i.e., the eighth] day of Tabernacles” (Chagigah 9 a). In that respect the eighth day is connected with the first seven days.) Thus they are one in potentiality but not in actuality. I have already explained the reason for this. (Verse 36.) Thus the meaning of the whole section is as follows: “Ye shall keep the feast of the Great Name for the seven days of creation, (See Vol. I, p. 28: “In the profounder sense etc.”) and join on to them the eighth day, Atzereth, similar to what is said, For the leader with strong-music on the ‘sheminith’ (Psalms 6:1.) [literally: ‘the eighth’]. And also on those seven days ye shall take the fruit of the tree called ‘hadar’ [i.e., the ethrog] together with the palm-branch in union [with the myrtle-branch and the willow]. (But the ethrog is not in the union (Abusaula).) That is why He mentioned first the ethrog [for it is not tied together with the palm-branch, which is in union with the other two species, since the ethrog alludes to the eighth day of the festival which is a feast of its own], but on the eighth day it is not necessary [to take these four species], for it is itself hadar.” And this is the explanation of the verse, ‘v’chagothem’ (and ye shall keep it a feast) unto the Eternal seven days ‘in the year,’ (Verse 41.) meaning that you are to keep it seven days “with the year,” that is with the surrounding and circular movement [around the altar in procession with the four species], related to the expressions: ‘v’chug (and the circuit) of heaven; (Job 22:14.) and he marketh it out ‘bam’chugah’ (with the compass), (Isaiah 44:13.) and so also: a multitude ‘chogeig’ (keeping holyday). (Psalms 42:5.) Our Rabbis have already alluded to this secret. Thus they have said in Vayikra Rabbah: (Vayikra Rabbah 30:9.) “Pri eitz hadar, this alludes to the Holy One, blessed be He, as it is said, Honor ‘v’hadar’ (and majesty) are before Him. (Psalms 96:6.) Branches of palm-trees, this refers to the Holy One, blessed be He, as it is said, The Righteous shall flourish like the palm-tree. (Ibid., 92:13.) And boughs of thick trees [i.e., the myrtle-branch], this applies to the Holy One, blessed be He, as it is said, and He stood among the myrtle-trees that were in the bottom. (Zechariah 1:8.) ‘V’arvei’ (and willows of) the brook, this refers to the Holy One, blessed be He, as it is said, Extol Him that rideth ‘ba’aravoth’ (in the skies).” (Psalms 68:5.) And in the Midrash of Rabbi Nechunya ben Hakanah it is stated: (Sefer Habahir, 172-178. See in Vol. I, p. 24, Note 42.) “What is meant by pri eitz hadar? It is as we translate it in Onkelos’ Targum: ‘fruits of the tree, ethrogin and lulavin.’ And what is hadar? It is ‘the majesty’ of all, which is ‘the majesty’ referred to in the Song of Songs, as it is said, Who is she that looketh forth as the dawn, etc.? (Song of Songs 6:10.) And why is it called hadar? Read not hadar (majesty), but hador (‘who resides therein’), this being the ethrog which is separate from the group of the lulav [and myrtle-branch and willow], and yet the commandment of taking the lulav is not fulfilled without it [the ethrog]; and it is tied to all, since it is with each one, and all together they are combined as one. And what is the lulav? It is symbolic of the spinal cord. And boughs of thick trees, meaning a tree the branches of which cover its larger portion. This may be likened to a person who with his arms protects his head. Thus the bough is to the left, and the thickness to the right, and the tree in the middle. (These are Cabalistic references to the various emanations based upon the Hebrew expression, va’anaph eitz avoth, the word eitz (tree) being in the middle, and anaph (bough) and avoth (thickness) at the sides. This in its simplest sense is the meaning of the Midrash of Rabbi Nechunya ben Hakanah: “Thus the bough is to the left etc.”) And why is it called eitz (tree)? Because it is the root of the tree. And what are ‘arvei nachal’ (willows of the brook)? They are so called on account of the name of the place wherein they are affixed, which is nachal (brook, river), as it is written, All the rivers run into the sea etc. (Ecclesiastes 1:7.) And what is ‘the sea’? I must say that it alludes to the ethrog. And how do we know that each midah (Literally: “measure,” here referring to the Divine “attribute” or “emanation.”) of all these seven (As symbolized by the one ethrog, one lulav, three myrtle-branches and two willows, totalling seven, which allude to the seven lower emanations.) is called nachal? Because it is said, and from Mattanah to Nachaliel. (Numbers 21:19.) Read not Nachaliel [the name of a place], but nachalei E-il (the brooks of G-d) etc.” Now this Midrash [referring to “these seven”] is in accordance with the opinion of the Sage (Rabbi Yishmael (Succah 34 b).) who holds that we are to take three myrtle-branches, two willows, one lulav, and one ethrog, which is the final decision of the law according to the words of the Gaonim (See in Vol. II, p. 521, Note 74.) and all Rishonim. (Literally: “the former ones.” After the conclusion of the era of the Gaonim with the death of Rabbeinu Hai Gaon (in the year 1038 Common Era), begins the period of the Rishonim, the great scholars of northern Africa and Europe, such as Rabbeinu Chananel of Kairowan, Rabbeinu Gershom, Rashi, etc. It is to them that Ramban refers when he writes in the Introductory Verses to his commentary: “To go forth in the steps of the former ones, the lions of the group, the exalted of the generations” (Vol. I, p. 4).)
The concept that sin often has a positive component may well be the central issue associated with the Tree of Knowledge of Good and Evil. It seems that what ultimately convinced Chava to eat from the tree was its apparent beauty and practical utility as food (Bereshit 3:6). This surprised Chava – her expectation must have been that something forbidden by God would have no redeeming qualities. (See Ramban on Bereshit 3:6. This unexpected cognitive dissonance seems to be what made an ostensibly simple test a very sophisticated one indeed.) Unfortunately for Chava, however, such an understanding of good and evil is incorrect; or rather, it is only correct as an understanding of pristine, absolute good and evil. It is not an accurate understanding of how evil presents itself in this world. (This is also how Sforno on Bereshit 3:7 apparently understands the transformation that occurred in Adam’s and Chava’s perceptions as a result of eating from the tree.)
214. “Va’tere. Rabbi Elazar said, etc.” Va’tere. Rabbi Elazar said: “My father, I learned that after Eve took the letters va’tere from me’orot, it was not mem-vav that remained, but rather the mem alone was left. For the vav, which is always a sign of life, was transformed into mot, death, since it left and took the tav with it, as it is stated: ‘and she took... and she gave’ [va’tikaḥ…va’titen; Genesis 3:6]. This word was [thereby] completed and the letters of mot joined together.” He replied to him: “Blessed are you, my son.” We have thus established this matter.
DESIRABLE UTENSIL [Heb. k’li chemda, lit. “desired utensil”]. This is the Torah, which is called chemda, for shortly after the verse “the Torah of G-d is perfect” (Psalms 19:8) comes the verse “which are more desirable [Heb. nechmadim] than gold, even much fine gold” (Psalms 19:11)—so Midrash Shmuel in the name of R. Yisrael. I say that the mishna calls it a k’li chemda because through it the world was created, and the word chemda describes the creation of the world. For in the sh’moneh esreh for Shabbat the Sages wrote “you have called it (Shabbat.) the chemda of days,” based on the Targum Yerushalmi (Abarbanel quotes this Targum ad loc., as do others, but it is not in our editions.) which translates the word vayechal, “and He completed” (Genesis 2:2) with the Aramaic vechamed. The idea is that the finished creation in its entirety was desirable in His eyes, for which reason He also said it was “good”. This is what Rav is referring to when he writes that the “good teaching” refers to creation, which is also “good”. Since “good” refers more naturally to physical things and “desirable” is closer to intellectual things—as it is the soul which desires—the mishna does not call it the “good utensil” after the “good” of creation but the “desirable utensil.” This point is made clear in the verse “...that the tree is good for eating… and desirable for understanding” (Genesis 3:6), where “good” is said of the physical, of eating, while “desirable” is said of understanding.
“The tree was good for eating” [3:6]. The tree was good to eat. Some sages say that it was a fig tree and therefore they ripped off leaves from a fig tree to cover their shame after they ate from the tree of knowledge. Their eyes were opened and they were ashamed to go naked. (Genesis, 3:7.) Others say that it was a grape vine and that she squeezed some grapes and gave him wine, red as blood, to drink. That is why the commandment of nidah was given to the women, from whom red blood flows. Others say that it was an etrog tree and that is why it is the custom for women to tear out the stem of the etrog on Hoshanah Rabbah. (Genesis Rabbah, 15.7.) That is to say, they give money to charity because “charity saves from death” [Proverbs, 10:2], and so that God should protect the child she is pregnant with. Since she did not eat from the apple, (It is noteworthy that the author continues to speak of the apple as the forbidden fruit when there is no rabbinic tradition that it was an apple. This is a medieval Christian concept. The rabbis suggested the fruit was the fig, the grape or the etrog (citron) as the text indicates.) may the woman give birth to her child as easily as a hen lays an egg, without pain. The woman should say, Lord of the Universe, because Eve ate the apple, we women must suffer the terrible fate to die in childbirth. Had I been present there, I would not have derived any benefit from it, just as now I did not want to make the etrog ritually unfit. (An etrog whose stem is broken off or missing is ritually unfit for the fulfillment of the commandment to recite the blessing over the lulav and etrog on Sukkot. It was a folk custom for a pregnant woman to bite off the stem of the etrog on Hoshanah Rabbah after its religious function has ended. This was supposed to ensure an easy childbirth and increase the chances that the child would be male.) It was used for the fulfillment of a commandment for seven days, but now on Hoshanah Rabbah, the commandment is ended. I am not quick to eat it, and just as I have little benefit from the stem, so did I have little benefit from the apple that you forbade. (This passage beginning with “Lord of the Universe” to here is a tekhinah, a prayer of personal petition. The comment on this passage is based on Bahya, Genesis, 3:6, with many original interpolations. This may be the first recorded reference to this custom and tekhinah. See, Morris M. Faierstein, “When Eve Ate the Etrog.” Jewish Review of Books, No. 3 (Fall, 2010): 49.)
Why the woman first touched the tree and ate of its fruit, and the man afterwards, receiving it from her? (Genesis 3:6).
Why the woman first touched the tree and ate of its fruit, and the man afterwards, receiving it from her? (Genesis 3:6). The words used first of all, by their own intrinsic force, assert that it was suitable that immortality and every good thing should be represented as under the power of the man, and death and every evil under that of the woman. But with reference to the mind, the woman, when understood symbolically, is sense, and the man is intellect. Moreover, the outward senses do of necessity touch those things which are perceptible by them; but it is through the medium of the outward senses that things are transmitted to the mind. For the outward senses are influenced by the objects which are presented to them; and the intellect by the outward senses.
What is the meaning of the expression, "And she gave it to her husband to eat with her?" (Genesis 3:6).
What is the meaning of the expression, "And she gave it to her husband to eat with her?" (Genesis 3:6). What has been just said bears on this point also, since the time is nearly one and the same in which the outward senses are influenced by the object which is presented to them, and the intellect has an impression made on it by the outward senses.
Another interpretation of “Do not bring the foot of the arrogant upon me”: This is Titus the wicked, whose bones would grind [in the grave] because he would raise his hands and then strike the altar with them, and say: Locus! Locus! [Latin for “the Place,” i.e., “the Omnipresent God.”] You are a King, and I am a king! Come and make war with me! How many bulls have been slaughtered for You? How many birds’ necks have been snapped for You? How much wine has been poured out for You? How much incense has been burnt for You? And yet, You are the one who destroys the whole world! As it says (Isaiah 291–2), “Oh Ariel, Ariel, the city where David camped! Through year after year, and the cycle of festivals [I will assault Ariel, and there will be groaning and sighing].” Again [the snake] spoke to her and said: If you say the Holy Blessed One commanded us not to eat from the tree, look, I will eat from it and I will not die. And even you, if you eat from it you will not die. What did Eve think to herself? Since everything my master has told me so far has been lies – for in the beginning, Eve called Adam “my master,” so she took [the fruit] and ate it and gave it to Adam, and he ate, as it says (Genesis 3:6), “The woman saw that the tree was good for eating, for it was tempting to the eyes.”
The woman saw that the tree was good for food, and that it was tempting [healing] to the eyes, and that the tree was appealing [to look at] as a means of [obtaining] wisdom. She took of its fruit and she ate, and she also gave it to her husband with her, and he ate.
So when the woman saw that the tree was good for eating, appetizing in appearance and appealing to the mind, she took some of its fruit and ate it. She also gave some to her husband, and he ate with her
And the woman beheld Sammael, the angel of death, and was afraid; yet she knew that the tree was good to eat, and that it was medicine for the enlightenment of the eyes, and desirable tree by means of which to understand. And she took of its fruit, and did eat; and she gave to her husband with her, and he did eat.
| וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃ | 7 J | Then the eyes of both of them were opened and they perceived that they were naked; and they sewed together fig leaves and made themselves loincloths. |
Genesis 8,21. “He smelled the pleasing odour, etc;” The Baal Haturim mentions that the expression וירח את ריח הניחוח, “he smelled a pleasing odour,” occurs only here and when Yitzchok smelled what he thought were Esau’s garments in Genesis 27,27. On the face of it, the comparison appears strange. The Talmud (Sanhedrin 37), throws light on this by suggesting that instead of reading the word בגדיו in Genesis 27,27 we should read it as בוגדיו, “its traitors, deviationists,” and the message is that in the future, even such people will please G’d by their actions. In Esau’s case, the deferential manner in which he addressed his father entitled him to be described in such complimentary terms. Noach’s deference before G’d, (when he could have asked G’d embarrassing questions about finding the earth in ruins) elicited this positive response by G’d. G’d Himself testified to this at the end of this verse (acknowledging the fact that man, having been born with an evil urge, was predisposed to do evil), hence, if he nonetheless decides to follow the path of goodness, thereby defeating the evil urge within him, this is a major moral achievement. The author, quoting his father (if I understand correctly) traces the source of this pleasing odour, הניחוח, to pleasurable experiences by man on earth, (as opposed to spiritual experiences). If man can sublimate these pleasurable experiences to reinforce him in his service of the Lord, then G’d can truly “boast” of him as we read in Isaiah 49,3 ישראל אשר בך אתפאר, “Israel, I can glory in you.” The author continues by quoting Rabbi Dov Baer of Mezeritch, as tracing the word אתפאר, to the word תפר, describing the first garments Adam and Chavah made themselves from fig leaves to cover their nudity. (Genesis 3,7) “A pleasant smell” originating from appropriate clothing, is therefore the most ancient method of ingratiating oneself with G’d after one has fallen out of favour. Pleasant smells as a source of pleasure are familiar to us all, and describing G’d’s reactions to man’s good deeds in such terms is not at all far-fetched. “Clothes” has long been a simile for the deeds of people wearing them, whether good or evil; it is therefore appropriate that when the Torah describes these clothes in complimentary terms, i.e. as pleasing, the reference is to the good deeds performed by the people so described.
My eyes — This is the aspect of daat, as in (Genesis 3:7), “And the eyes of both of them were opened.” Also, daat is ten [times] the Holy Name { YHVH }, which is numerically equivalent to twice ayin (eye), as is known (see Etz Chaim, Shaar 25:2).
His eyes resembled two moons — Opening the eyes is an expression which indicates wisdom, as in (Genesis 3:7), “And the eyes of the both of them were opened.” When he is occupied with wisdom, then his eyes correspond to the sun, but when he removes himself from upper wisdom, it is comparable to the sun having set. And when the sun sets, his eyes take on an appearance corresponding to the moon. This is because the moon only shines when the sun goes down.
This is the concept of (Psalms 119:160), “Rosh devarkha (Your very first utterance) is truth”—the aspect of mind as it applies to the mouth. And this is (ibid. 111:10), “Reishit chokhmah (The beginning of wisdom) is the fear of God”—the aspect of mind as it applies to the nose. And this is the concept of (Proverbs 9:8), “Rebuke the wise man and he will love you”—the aspect of mind as it applies to the ears, as in, “Hear the words of the wise.” And this is the concept of (Genesis 3:7), “And the eyes of both of them were opened”—the aspect of mind as it applied to the eyes.
Know! when the lungs are perfect, it causes trust to be perfect. For in the main, trust is perfected by means of the intellect, as it is written, “Everyone’s eyes look to You in hope” (Psalms 145:15). “Eyes” are the aspect of the intellect, as it is written, “The eyes of both of them were opened” (Genesis 3:7) ; and Rashi comments: This is said with respect to wisdom (loc. cit.).
“They raised their eyes.” This corresponds to a majestic countenance, the concept of “an elder is one who has acquired wisdom.” As Rashi explains: “Then the eyes of both of them were opened” (Genesis 3:7) —this was said regarding wisdom. “To offer songs of praise” corresponds to the voice, which is revealed through wisdom.
For the eyes connote wisdom, as it is written (Genesis 3:7), “Then the eyes of both of them were opened.” And of the soul it is said (Ecclesiastes 6:9), “Better is the feasting of the eyes than the soul’s pursuit.” And this is the aspect of the blemish of anger, the aspect of “My eyes are dimmed by anger” (Psalms 6:8). It is likewise the aspect of wealth, the aspect of “As prosperity increases, so do those that consume it. What, then, has its possessor gained other than feasting his eyes?” (Ecclesiastes 5:10) .
When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened” (Genesis 3:7)—and Rashi comments: This refers to wisdom. For [judgments] are mitigated primarily by means of wisdom, expanded consciousness: that is, knowledge of the Torah. Thus the Torah is called light, {as in “Torah is a light” (Proverbs 6:23)}. It is also written (Genesis 1:4), “Then God saw that the light was good”—and “good” is nothing other than the Torah (Berakhot 5a). In other words, the Torah corresponds to light, the opposite of darkness, which is the aspect of judgment. For knowledge of Torah mitigates the judgment, as explained above.
3. Each person must proceed from constricted to expanded consciousness. When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened”—and Rashi comments: This refers to wisdom. This is as Scripture states, “Then God saw that the light was good”—and “good” [in this verse] refers to nothing other than the Torah.
5. Therefore, a person needs to renew his intellect daily, as it is written (Lamentations 3:23), “They are renewed every morning…”; and it is also written (Morning Liturgy), “With His goodness, He renews….” {Renewing the mind—i.e., meriting new intellect, so that one’s intellect is constantly expanding—is the aspect of sight. For the intellect’s perception corresponds to vision. One knows and understands the thing clearly, as though his eyes see it very distinctly. This is as it is written (Genesis 3:7), “Then the eyes of both of them were opened”—and Rashi comments: This is said with respect to wisdom. This is brought a number of times in the Rebbe’s teachings.}
Although the taste of wisdom and intellect is certainly very precious, what primarily makes the Land of Israel’s holiness great is nothing other than Divine providence—on account of God constantly eyeing the Land of Israel, as it is written, “God your Lord keeps His eyes on it continuously, from the beginning of the year to the end of the year” (Deuteronomy 11:12). On account of this, the Land of Israel is sanctified and its air makes wise, because the eyes connote wisdom. For the opening of wisdom is referred to as the concept of eyes, as it is written (Genesis 3:7), “Then the eyes of both of them were opened”—and Rashi comments: This is said in reference to wisdom. And because God’s eyes are upon the Land of Israel, for He eyes it continuously, therefore “the air of the Land of Israel makes wise.”
3. Now, there is a universal mind and there are individual minds. All the individual minds receive from the all-inclusive mind, namely, the [leading] sage of the generation. This is the benefit of meriting exchanging gazes with the true tzaddik, who is the sage of the generation, the concept of the all-inclusive sage. As a result of that all-inclusive sage seeing and gazing at him, a person’s mind shines. And on account of his mind shining he receives greatness, because greatness is primarily produced by the mind’s shining, as mentioned above. This is because “eyes” refers to wisdom, as it is written (Genesis 3:7), “Then the eyes of both of them were opened”—and Rashi comments: This was said with respect to wisdom.
ותפקחנה עיני שניהם “and the eyes of both of them were opened;” had they then been blind before? The meaning of the expression is that only now did they realise how many generations each of them had lost through eating from the fruit of the tree of knowledge. Furthermore
וידעו, they recognised that
ערומים הם, that their being nude was something they have to be ashamed of. The word עירומים is sometimes spelled with the letter י after the letter ע and sometimes not. The author offers no reason for why it is sometimes one way and sometimes another. According to Minchas Shay, the text in our author’s manuscript should read that when spelled with the letter י after the letter ע, the word as both meanings, i.e. “naked” as well as “crafty.”
ויתפרו עלה תאנה, “they sewed a fig leaf, as a temporary device to cover their private parts. They used this as a device to atone for their sin, by making it into some type of loincloth.
We find the expression לחגור, as describing a device to prevent a garment from falling, in connection with David in Samuel II 6,14.
And the eyes of both of them were opened: He also acquired strong physical sight. Also...
And they realized that they were naked: Natural human intellect was added to them, without clinging. For, in truth, from that moment, he lost his clinging to God and become like a person [today]. However he was a great sage, according to the nature of this tree that adds human intellect. So he understood that it is not honorable to walk around naked. And they also knew how to sew fig leaves with human intellect. But it was all from human intellect and knowledge. And hence both of them were on one level: He descended from his level of wisdom of the holy spirit and [descended to the level of] natural wisdom with human knowledge; whereas she ascended to human knowledge. In fact, she became smart [before] the man. And that is like the nature of a woman throughout the generations - that she arrives at her complete intelligence more quickly than a man. Because of that, she becomes an adult at twelve, and a man at thirteen. However the man became wiser than the woman with human knowledge, since he [drank] the wine which is the essence of the fruit; whereas she ate the grapes.
ותפקחנה עיני שניהם. The eyes of both of them were opened. We have explained on 2,25 that sin caused man to become aware of his nudity, and that the awareness in turn results in a feeling of shame. This is what this verse is all about. Each of them was ashamed, one of the other. The use of the words ותפקחנה עיני…reflects the teaching of our sages that "one does not commit a sin unless one's mental eyes had first been blinded." Isaiah 42, 18 speaks about והעורים הביטו לראות, "blind ones, look up and see!" Surely the prophet must have referred to the wicked whose mental eyes had been blinded. Once the temporary mental blindness caused by the decision to sin had passed and the seducer had departed, they became aware of their nudity. Satan is also referred to as personifying darkness, someone who blinds people's eyes. The nudity referred to here is not merely lack of ordinary clothing, but the removal of an aura of holiness which had served them thus far in lieu of clothing in the accepted sense of the word. It is characteristic of a wicked person that after he has committed an abominable act he becomes aware that what he did was an abomination.
ותפקחנה עיני שניהם, their mental eyes. This is why the Torah continues with וידעו, “they knew,” and not with ויראו, “they saw.” They “saw” the same objects they had seen previously. However, after having eaten from the fruit of the tree of knowledge they experienced a biological urge to engage in sexual relations with one another. Adam’s organ stiffened as a result of this feeling of desire. This became a source of shame for them as it meant that one his organs was out of his control. The punishment in this instance fitted the crime. They had removed themselves from the control of their Creator by ignoring His instructions. As a result, an organ of theirs had removed itself from its owner’s control. Furthermore, engaging in sexual relations other than for the purpose of reproduction is a shameful activity. This is why they felt shame now. They felt ashamed to be seen in such a state by G’d and this is why they hid themselves.
עירומים, the word is spelled with the letter י here to make the syllable sound longer.
ויתפרו עלה תאנה, they sewed a fig leaf. They used this leaf as fig leaves are wider than those of other trees. They sewed one to another until they had enough to make aprons out of them to cover their genitals. Some of our sages (Berachot 40) say that the tree they ate from was a fig tree. They wanted to rehabilitate themselves with the very material with which they had sinned. Other scholars maintain that the tree they ate from was the wheat tree. They base themselves on the fact that infants do not display any signs of intelligence until they have graduated to eating cereals. Still other scholars believe that the tree was the etrog tree, as the Torah wrote ותאכל מן העץ, “she ate from the tree.” Clearly, she ate fruit. The words from “the tree” therefore allude to the fact that the trunk of the tree was as edible as its fruit, and only the etrog tree was known to have edible wood. (2,17) Rabbi Yehudah ben Simon, quoting Rabbi Joshua ben Levi, says there can be no question that G’d has not revealed the type of tree it was in the past, nor will He do so in the future. Consider what it says in Leviticus 20,16, והרגת את האשה ואת הבהמה, “you are to execute both the woman and the beast” (who engaged in sexual relations with one another). Granted that the woman sinned, but why does the beast have to die if the woman sinned? The Torah decrees this in order that people seeing the beast should not be able to point at it, saying: “here is the beast that caused her mistress to be stoned to death.” G’d would not want the tree which innocently became a passive partner in Chavah’s sin to be stigmatized throughout human history, forever more. Hence the identity of the tree has never been revealed. If G’d was concerned with the reputation of one of creation’s derivatives, how much more so would He be concerned with the reputation of a tree which was a direct creation of His. [consider the fact that G’d, personally, is credited with having planted all the trees in the garden 2,9] The scholar Rabbi Avraham Ibn Ezra wrote (verse 6) that the two trees, i.e. the tree of life and the tree of knowledge, were situated in the middle of the garden and were not ever found anywhere else on earth. Our sages (Bereshit Rabbah 19,6) explain the matter as a parable, the fig tree serving as metaphor, just as in Judges 14,4.
AND THE EYES OF THEM BOTH WERE OPENED. Scripture speaks here with reference to intelligence, and not with reference to actual seeing. The end of the verse proves this: and they knew they were naked. [Even a blind person knows when he is naked! It must therefore refer to intelligence], as [explained in] the words of Rashi. In a similar sense is the verse, Open thou mine eyes, that I may behold wondrous things out of Thy law. (Psalms 119:18. Here too “the opening of eyes” has reference to understanding.)
‘ותפקחנה וגו [AND THE EYES OF BOTH OF THEM] WERE UNCLOSED — Scripture speaks here with reference to intelligence (the mind’s eye) and not with reference to actual seeing; the end of the verse proves this for it states,
וידעו כי ערומים הם AND THEY KNEW THAT THEY WERE NAKED — Even a blind person knows when he is naked! What then does “and they knew that they were naked” signify? One charge had been entrusted to them and they now knew they had stripped themselves of it (Genesis Rabbah 19:6).
עלה תאנה FIG LEAVES — This was the tree of which they had eaten; by the very thing through which their ruin had been caused was some improvement effected in their condition (Sanhedrin 70b). The other trees however prevented them from taking of their leaves. And why is not the name of the tree clearly mentioned? Because the Holy One, blessed be He, never wishes to grieve anything He has created: hence its name is not mentioned in order that it might not be put to shame by people saying, “This is the tree through which the world suffered” (Midrash R. Tanchuma 1:4:14).
Die Schlange hatte vollkommen Recht. Es gingen ihnen die Augen auf, sie wurden aufgeklärte Menschen — ihre erste Erkenntnis aber war — daß sie nackt seien! Das Bewusstsein nackt zu sein, ist aber das Bewusstsein, daß an uns sichtbar sei, was es nicht sein sollte. Es ist dies das schon oben angedeutete Gefühl der Scham, das in dem Bewusstsein des Menschen von seiner eigentlichen Bestimmung wurzelt. So lange der Mensch im Dienste seines Gottes ganz steht, hat er sich auch seines leiblichen Teiles nicht zu schämen. Auch die leiblichen Reize sind göttlich und rein, so lange sie sich als Mittel zu Gott heiligen Zwecken unterordnen. Sobald aber dieses Verhältnis sich umkehrt, haben wir uns allerdings ihrer zu schämen; es erwacht dann die Stimme in uns, die mit dem Gewissen in innigem Zusammenhange steht und uns erinnert, daß wir eben nicht Tiere sein sollten.
ותפקחנה עיני שניהם, they compared mentally, the advantages they had gained through the pleasant sensation of eating from the fruit of the tree, and the harm they had caused themselves thereby. The expression פקח implies weighing something carefully with both heart and mind. We find an example of this expression in such a sense in Job 14,3 אף על זה פקחת עינים, “Do you fix your gaze even on such a one?” [Job referring to the transient nature of man and if he is worth G’d’s attention. Ed.]
וידעו כי ערומים הם, they realized that they needed to cover their genitals which in future would serve mainly as organs designed to gratify their physical urges.
Refers to wisdom... I.e., the wisdom is that of knowing. Now they knew what they had lost — the mitzvah of not eating from the Tree of Knowledge. (Re’m) It seems that this is referring to the wisdom of distinguishing between good and evil, as Rashi wrote earlier (2:25) that although Adam had the wisdom to give names, he did not have an evil inclination [and could not distinguish between good and evil] until he ate from the tree. When Rashi says, “As evidenced by the end of the verse,” he means that it does not say, “And they saw they were naked,” rather, “they knew.” I.e., they acquired knowledge. (Nachalas Yaakov)
That is the tree... Rashi knows this because it is written: “Fig leaves,” when the Torah could simply have written: “They sewed together leaves...” Rashi is also answering the question: Why did Adam take leaves from the tree he sinned with? He should have taken them from a different tree, so people will not know with which tree he sinned! For it is wrong to publicize the way in which one sinned, as it says in Berachos 34b: “It is impudent to publicize one’s sin.” Rashi answers: “The other trees prevented them...”
Why is the name of the tree not... Rashi means: Since it is written, “They sewed together fig leaves,” in order to tell us with what he sinned, why does it not state expressly which tree it was? Why only allude to it?
The eyes of both of them were opened, and they knew that they were naked. Obviously, the man and woman were always aware of their nakedness. Indeed, their nakedness is already mentioned, as a matter of fact, at the end of the previous chapter. However, at first they were not ashamed of their naked state, just as people are not embarrassed to expose their noses or their eyes. Like the animals, all parts of their bodies were considered equal in their eyes. Partaking of the fruit of the tree of the knowledge of good and evil injected something new into their consciousness: A separation of the various forms of good, namely, aesthetics, pleasure, utility, and morality. This new awareness does not mean that until this point they were unaware of their sexuality. However, before eating of the fruit of the tree, they engaged in the sexual act as animals do, with complete innocence and unselfconsciousness. Now they became aware of the unique nature of human sexuality, and into their world was introduced a new sort of inclination. Unlike the sexual drive of animals, which is part of their biological compulsion and limited by objective factors of need and satiation, the human sexual urge is based on a potentially boundless erotic desire. The man and woman were suddenly faced with their ability to choose to what extent to indulge these newly discovered inclinations, and thus found themselves before a gaping chasm. Consequently, they sewed fig leaves, and made themselves loincloths. Since their nakedness was no longer a neutral state but a source of provocation and temptation, it was not to be publicly displayed; they therefore hurried to cover themselves.
“The eyes of both of them were opened” [3:7]. And their eyes were opened and they knew that they were naked. They tore off leaves from a fig tree and covered their shame. They heard the voice of the Holy One in the garden in the evening, about two hours before nightfall, and they hid from the Holy One. The Holy One came and made himself as if He did not know where they were waiting, since He did not want to frighten them. He asked, where are you? Adam responded, I hear your voice in the garden and I was fearful because I was naked and I hid myself. The Holy One answered him, how did you know that there is shame? Who told you to eat from the tree? He answered, the woman who you gave me incited me to eat from the apple. Then the Holy One asked the woman, why did you eat from the apple? She said: the snake incited me. Then God said to the snake, because you did this you must be more cursed than all the wild animals in the field and all the domestic animals. (Genesis, 3:7–14.) A gentile wanted to know how long is a snake pregnant before it gives birth? He captured a female snake that recently had sexual relations with its mate and put it into a barrel and fed it until it gave birth. When the rabbis came to Rome, the same gentile asked Rabban Gamaliel how many months does it take for a snake to give birth? He did not have the answer, and as a result he became afraid and his face turned pale. Rabban Gamaliel encountered Rabbi Joshua who said to him: why is your face so pale? Rabban Gamaliel responded: somebody asked me something and I did not know the answer. The gentile asked me how many months is a snake pregnant? Rabbi Joshua said it was seven years. A dog is pregnant fifty-two days and the dog is an impure wild animal. (In Yiddish, “behemah” is the term used for a domestic animal and “hayah” for a wild or undomesticated animal. Dogs are normally considered domesticated, but in this case he uses the term “hayah.”) A horse is pregnant for twelve months and the horse is an impure domestic animal. The Holy One cursed the snake more than a domestic animal and a wild animal that carry their young in pregnancy. One can ask, how did the Holy One curse the snake more than the wild animal, when it is cursed more than domestic animals; both are pregnant for a full year? Surely, it is cursed more than the than the wild animal, and the verse teaches us that the dog is a wild animal that is pregnant for fifty days and the impure domestic animal is pregnant seven times as long, which is one year. A year is three hundred and sixty-five days and as the snake was cursed seven times as much as the impure domestic animal, so that it must be pregnant seven times as long, which is seven years. Rabban Gamaliel went and said to the gentile that she is pregnant with her children for seven years. The gentile hit his head out of anguish and he said: I exerted myself for a long time before I learned this and the Jew tells me this without any exertion. (Genesis Rabbah, 20.4. In the midrashic text the “gentile” is a “philosopher.”) Toldot Yizhak writes that one can ask two questions about this matter. The first is why did Eve lie and speak falsely to the snake saying that she was told not to touch. The Holy One only commanded not to eat, but he did not forbid touching. Secondly, when the snake pushed Eve’s hand against the tree and said: just as you did not die from touching it so you won’t die from eating it. Why did Eve believe the snake? “She replied” [3:2]. She would indeed die because of touching it before the end of the day, since the Holy One said that you would die before the end of the day. Eve ate of the tree immediately and did not attempt to see if she would die from touching it. She should have eaten from it afterwards when she did not die from touching it. One can ask another question. The Holy One said to Adam, why did you eat from the tree? He answered: my wife gave it to me. What did Adam think? Because my wife gave it to me, therefore he should exempt when the Holy One forbade it. Ramban writes: Adam said to the Holy One, because you gave me a wife as a helpmate, I thought to myself that what she tells me I must do, and therefore I ate from her hands. (Ramban, Genesis, 3:12.) One can ask about this, was Adam such a fool that if the Holy One had indeed forbidden it that he would follow his wife? However, the explanation is that Adam and Eve thought that the reason the Holy One forbade eating from the tree of knowledge was because of where the tree of knowledge stood. It was sacred, in a very holy place, where the Shekhinah used to rest. The tree of knowledge stood in the middle of the garden because it was the custom of kings to dwell in the middle of the land and the Shekhinah dwelled in the middle of the garden. They thought that the Holy One forbade eating from it because of touching it. If one would eat from it, then obviously one would have to touch it. However, if an apple would fall off the tree of knowledge and roll outside the sacred area, then one would be allowed to eat the apple. The Holy One would not deny man a good thing like the tree of knowledge, from which one derives good understanding. However, Adam said that the Holy One forbade it because the tree of knowledge stands on a holy place that no person may walk on it. Adam was mistaken about the verse “you shall not eat of it” [3:17]. This means, you should not eat from it. That is to say, when the apple is on the tree, you should not eat from the tree, but when the apple falls off, then one may eat it when it rolls out of the sacred area. This is why the woman said to the snake, “and from the fruit of the tree in the middle of the garden” [3:3], from the tree that is in the middle of the garden. That is to say, it stands on a holy spot in the very middle. Just as a king has his dwelling in the middle of the land, similarly the Shekhinah dwelled in the middle of the garden. That is why the woman said to the snake that the Holy One forbade touching it. That is to say, the Holy One did not explicitly say that one should not touch it, but the woman herself assumed that this was the reason the Holy One said, “do not eat from it” [3:3]. Therefore, the woman did not tell a lie according to her opinion. The snake said to the woman: you spoke well, according to your opinion, but you are mistaken. The Holy One begrudged you the good that you should be like the angels. Therefore, the verse says, “and the woman saw that the tree was good” [3:6]. That is to say, the woman saw that the Holy One did not want to give such a good thing to people. However, Adam did not think this way, but that the Holy One considered this place as very holy. That is why Adam defended himself before God, saying that the woman gave it to me. That is to say, I did not touch the tree and I was not at the holy place, but the woman gave it to me and she tore it off from the tree. Therefore I am not guilty of the death penalty. Therefore, he did not die the same day because he did not deliberately commit the sin. He thought that one is allowed to eat, but one is not allowed to touch it. Since Adam did not die, Eve also did not die so that he should not be alone, without a wife. (Toldot Yizhak, Genesis, 3:3–4.) Toldot Yizhak gives another explanation. Adam excused himself by saying, You forbade me from eating of the tree of knowledge before I had a wife because the tree of knowledge creates the desire and inclination to love women. Therefore, since I did not have a wife, You correctly forbade me from eating of the tree of knowledge, so that I should not have the desire or evil inclination for women. However, now that you have given me a wife and it is a mitzvah to have children, therefore I ate it because I have a wife. This is also why she gave it to me so that I should have desire for her. Another explanation is that Adam excused himself because the Holy One gave him a wife who should help her husband because the man is obligated to study Torah. The wife should cook for him and should provide the food for the house and the husband should not ask whether she is cooking kosher or not. He must believe her. That is why the verse says, “the woman that you gave me as a helpmate” [3:12]. She gave me to eat and I am not obligated to ask her what sort of apple she gave me. I thought that it was a different sort of apple. (Toldot Yizhak, Genesis, 3:3–4.)
See my brother, that the fool is like a blind man, and when he becomes intelligent, he will be similar to a blind man whose eyes were healed and can now see, as the verse says on Adam and Eve: "the eyes of both of them became opened" (Bereishis 3:7), though we know that they could see before this.
Indeed, this is demonstrated in the very next chapter, in the narration of the first sin. “And the eyes of both of them were opened, and they knew that they were naked.” (Genesis 3:7.) The consequence of sin was self-consciousness, which is the progenitor of loneliness. And what they noticed, significantly, was their bodily state; what they perceived was its tragic significance for those who make it their reality. Immediately their thinking became embedded in physical space; “And the man and his wife hid themselves from the face of the Lord God, amidst the trees of the garden,” (Ibid., v. 8.) as if relation and hiddenness were spatial categories.
What was that tree [of knowledge] from which Adam and Eve ate? Rabbi Meir said: It was wheat. When a person does not have knowledge, people say: That person has never eaten wheat bread in all his days. (This shows that wheat is a food that stimulates knowledge and intelligence.) Rabbi Shmuel bar Yitzḥak asked before Rabbi Ze’eira, saying to him: ‘Is it possible that it was wheat?’ He said to him: ‘Yes.’ He said to him: ‘But is it not written that it was a “tree”?’ He said to him: ‘It [the wheat in Eden] rose to a great height, like the cedars of Lebanon.’ (And therefore could rightly be described as a “tree.”) Rabbi Yaakov bar Aḥa said: There is a dispute between Rabbi Neḥemya and the Rabbis. (They were discussing the blessing over bread, which praises God for “bringing forth bread” from the earth. The difficulty is that bread does not, of course, grow from the ground.) Rabbi Neḥemya said: [“Blessed be God…] who brings forth [hamotzi] bread from the earth, [meaning] that He brought forth bread from the earth in the past. (Hamotzi (“who brings forth”) can also connote an event in the past (see Numbers 23:22). When Adam was created and placed in the Garden, finished bread grew from the ground. This was discontinued when he sinned.) The Rabbis say: [Blessed be God …] who brings forth [motzi] bread from the earth, [meaning] that He will bring forth bread from the earth in the future, (Motzi (“who brings forth”) can also connote an event in the future (see Exodus 6:7). In the Messianic future finished bread will grow from the ground.) as it is stated: “There will be bread [pisat] from grain upon the earth” (Psalms 72:16). Lefet (Lefet means turnip. In some dialects, the word pisat (translated in the Psalms verse under discussion as bread) also means turnip. The midrash explains the connection.) – there is a dispute between two Amora’im, Rabbi Ḥanina bar Yitzḥak and Rabbi Shmuel bar Ami. One said: Lefet – was it not [once] bread [lo pat]? (In Adam’s day one did not need to eat turnips, because there was bread growing from the ground.) And the other said: Lefet – is it going to be bread [lo pat] in the future? (In the Messianic future, instead of turnips there will be bread growing from the ground.) Rabbi Yirmeya recited the blessing before Rabbi Zeira: Who brings forth [hamotzi] bread from the earth, and he praised him. [Did he act] in accordance with the opinion of Rabbi Neḥemya? This is bewildering. (In a dispute between an individual rabbi and the Rabbis as a group, it is the view of the majority that should be followed. In this case, Rabbi Neḥemya was arguing with the Rabbis.) [No,] it was, rather, so as not to slur the [adjacent identical] letters. (The word before “hamotzi” is haolam, which ends with a mem. Were one to recite the word as motzi, the first letter of motzi would be slurred with the final letter of haolam. Using the word hamotzi solves that problem.) Rabbi Yehuda bar Ilai said: They [the forbidden fruits that Adam ate] were grapes, as it is stated: “Their grapes are grapes of poison, clusters of bitterness for them” (Deuteronomy 32:32) – those clusters brought bitterness to the world. Rabbi Abba of Akko said it was a citron. That is what is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). (Implying that the tree itself had a good taste.) Go out and see which is the tree whose wood has a taste like its fruit, and you will find only the citron. Rabbi Yosei says: They were figs. It is a matter that is derived from its context. (After the sin, Adam and Eve used fig leaves to hide their nakedness (Genesis 3:7).) This is analogous to the a prince’s son who sinned with one of the maidservants. When the prince heard, he expelled him and had him removed outside the palace. He circulated among the houses of all the maidservants, but none would receive him. But the one with whom he sinned opened her door and received him. So, too, when Adam the first man ate from that tree, the Holy One blessed be He expelled him and had him removed outside the Garden of Eden. He circulated among all the trees but none would receive him. (They would not allow him to use their leaves to clothe himself.) What did they say to him? Rabbi Berekhya said: ‘Here is the thief who deceived his Creator.’ That is what is written: “Let no arrogant foot come to me” (Psalms 36:12) – the foot of one who was arrogant towards his Creator. “Let the hand of the wicked not move me” (Psalms 36:12) – you may not take a leaf from me. But the fig tree, whose fruit he had eaten, opened its door and received him. That is what is written: “They sewed fig leaves” (Genesis 3:7). What [type of] fig was it ? Rabbi Avin said: It was the berat sheva species, as it brought seven [sheva] days of mourning to the world. (As a result of the sin, death, and the ensuing seven-day period of mourning, was introduced into the world.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Elazar: It was the berat elita species, as it brought weeping [elita] to the world. Rabbi Azarya and Rabbi Yehuda bar Simon said in the name of Rabbi Yehoshua ben Levi: Far be it that God should have revealed [the identity of] that tree to any man, nor will He reveal it in the future. See what is written: “A woman who will approach any animal [to copulate with her, you shall kill the woman and the animal]” (Leviticus 20:16) – though the person sinned, what sin did the animal commit? [The animal did not sin,] but it is [killed] so that the animal should not pass through the marketplace, where people would say: This is the animal on whose account so-and-so was stoned. (And the memory of that woman would be sullied.) If He is concerned about the dignity of his [Adam’s] descendants [even though they had committed a grievous sin], is it not all the more so regarding his [Adam’s] own dignity [after his sin]? That is a rhetorical question.
“The eyes of both of them were opened, and they knew that they were naked; they sewed fig leaves, and they made themselves loincloths” (Genesis 3:7). “The eyes of both of them were opened” – Had they been blind? Rabbi Yudan in the name of Rabbi Yoḥanan ben Zakkai and Rabbi Berekhya in the name of Rabbi Akiva said: This is analogous to a villager who was passing by a glazier’s shop which had a basket filled with goblets and cut glass in front of it, and he grabbed them with his cane and shattered them. He [the glazier] got up and grabbed him. He said to him: ‘I know that I will not be able to get any benefit out of you, (You have no money to pay me for the damage you have done.) but come with me [into my shop] and I will show you how much goodness you have destroyed.’ So, too, He showed them [Adam and Eve] how many generations they had destroyed [through their sin]. (By introducing death into the world. It is in this sense that their "eyes were opened.”) “They knew that they were naked” – they had been stripped bare of even that one commandment that they had received. “They sewed fig [te’ena] leaves” – Rabbi Shimon ben Yoḥai said: It is the leaf that brought grief [to’ana] to the world. Rabbi Yitzḥak said: [God said to them, in effect:] ‘You have ruined your handiwork, take a thread and sow it up.’ (This is a metaphor. Just as when one tears clothing, one is expected to repair it, Adam and Eve were expected to find a solution for the problem they had created – the issue of their being naked.) “And they made themselves loincloths [ḥagorot]” – Rabbi Abba bar Kahana said: Ḥagora [singular], is not written here, but rather ḥagorot [plural] – several straps: istikhon, galyon, sedinim. (These are names of various types of belts or girdles, worn by men.) And just as they made these for the man, so, they made for the woman: tziltzelin, kolasin, sekhanin.
(Fol. 70) R. Chanan said: "Wine was created for nothing else than to comfort mourners and to compensate through it the wicked for any good thing they do in this world, as it is said (Pr. 31, 6) Give strong drink unto him that is ready to perish and wine to those who have an embittered soul." R. Isaac said: "What does the passage (Ib. 23, 31) Do not look for wine when it looketh red, mean? You shall not look for wine which makes the faces of the wicked in this world red, and makes them pale (puts them to shame) in the world to come." Raba said: "You shall not look for wine because its end is bloodshed." R. Cahana raised the following contradiction: It is written (Pr. 104, 15) Y'shamach (waste), and we read Y'samach (rejoice); i.e., If he merits (takes care) it will cause him to rejoice; if not, it will cause him ruin, and this is meant by Raba who said: "Wine and good odor made me wise." R. Amram, the son of R. Simon b. Abba, said: "What does the passage (Ib., ib. 26, 30) Who hath woe? Who hath sorrow? Who hath quarrels? Who hath complaints? Who hath wounds without cause? Who hath redness of eyes? They that tarry late over the wine; they that become sick for mixed drink, mean? When R. Dimi came from Palestine, he said: "It was said in the West that he who tries to explain the passage above from the beginning to the end is correct, and he who tries to explain it from the end to the beginning is also correct. Eubar the Galilean lectured: Thirteen vavs are enumerated concerning wine. (Gen. 9, 20, 25) And Noah, who was a husbandman, began his work and he planted a vineyard. And he drank of the wine, and became drunken, and he uncovered himself within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told it to his two brothers without. And Shem and Japheth took a garment, and laid it upon the shoulders of both of them, and went backwards, and covered the nakedness of their father; and their faces were turned backwards, and they saw not their father's nakedness. And Noah awoke from his wine, and discovered what his younger son had done unto him. And Noah began his work, and planted a vineyard. R. Chisda in the name of Ukba (according to others Mar Ukba in the name of R. Zakkai), said: "The Holy One, praised be He! said to Noah: 'Noah, why didst thou not learn from Adam the First that all the troubles he had were caused by wine?'" This is in accordance with R. Maier, who maintains that the tree of whose fruit Adam partook was a vine; for we are taught in a Baraitha: R. Maier says: "The tree of whose fruit Adam partook was a vine (Ib. b) as there is no other thing which brings lamentation upon man except wine." R. Juda says: "It was wheat, since a child is not able to call mother or father before it has tasted wheat." R. Nechemiah says: "It was a fig tree, for they were mended (restored) by the same thing by which they were impaired (sinned), as it is written (Gen. 3, 7) And they sewed fig leaves together."
[(Gen. 14:1:) NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL.] Thus did R. Tanhuma bar Abba begin: (Ps. 37:14-15:) THE WICKED HAVE DRAWN A SWORD … < TO BRING DOWN THE POOR AND NEEDY >…. THEIR SWORD SHALL ENTER THEIR HEART. (Tanh., Gen. 3:7.) What is the meaning of THE WICKED HAVE DRAWN (rt.: PTH) A SWORD? This refers to Cain, for until then no murderer had existed in the world. But Cain came and began (PTH) murder, as stated (in Gen. 4:8): CAIN AROSE [AGAINST HIS BROTHER ABEL AND MURDERED HIM]. The Holy One said to him: O wicked one, you have started using (rt.: PTH) the sword in the world. (Ps. 37:14:) THE WICKED HAVE DRAWN (rt.: PTH) A SWORD. This refers to Cain. (Ibid., cont.:) TO BRING DOWN THE POOR AND NEEDY, < TO SLAY THOSE WHO WAY IS UPRIGHT >. This refers to Abel. The Holy One said to him (i.e., Cain): You have let loose (rt.: PTH) a sword in the world. The sword shall enter the heart of that same person. (Ps. 37:15:) THEIR SWORD SHALL ENTER THEIR OWN HEART.
... The first man was driven out of the Garden and settled on Mount Moriah, because the gates of the Garden of Eden are close by Mount Moriah. From there He took him and to there He returned him to the place from which he was taken, as it says “Now the Lord God took the man…” (Bereshit 2:15) From where did He take him? From the place of the Holy Temple, and he settled outside of the Garden of Eden on Mount Moriah, as it says “…to till the soil, whence he had been taken.” (Bereshit 3:23)…
What was the dress of the first man? A skin of nail, and a cloud of glory covered him. When he ate of the fruits of the tree, the nail-skin was stripped off him, and the cloud of glory departed from him, and he saw himself naked, as it is said, "And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee?" (Gen. 3:11).
Rabbi Joshua ben Ḳorchah said: From the tree under which they hid themselves, they took leaves and sewed (them), as it is said, "And they sewed fig leaves together, and made themselves aprons" (Gen. 3:7). Rabbi Eliezer said: From the skin which the serpent sloughed off, the Holy One, blessed be He, took and made coats of glory for Adam and his wife, as it is said, "And the Lord God made for Adam and for his wife coats of skin, and clothed them" (Gen. 3:21).
Rabbi Shimon ben Elazar said: Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.
The Sages have said: "Intelligence is a sense of shame and a sense of shame is intelligence." For regarding Adam and Eve, it is said: "The two of them were naked and yet they felt no shame" (Gen. 2:25). And they did not understand what modesty is and they could not distinguish between good and evil. But, after they had eaten of the Tree of Knowledge, it is said: "Then the eyes of both of them were opened" (Gen. 3:7).
The death penalty for striking father or mother, or even for only cursing them, is due to the Torah regarding father and mother as G–d's partners, since they contribute two thirds in producing a child. They deserve a degree of respect similar to that due to G–d Himself (21,15, or 17). The reason the Torah inserts the penalty for kidnapping between the penalty for striking and the penalty for cursing father or mother, is to teach us that all these three sins are closely connected; one of these sins usually is the cause for the next one. All three are due to the pollutant man has absorbed since yielding to the serpent's seduction in גן עדן. The Midrash Hagadol Genesis 3,7, says that Adam was a thief, since he ate what did not belong to him. He was גונב דעת עליון, he deceived, or better, tried to deceive G–d. Misrepresentation in order to put oneself in a better light fraudulently is the worst kind of stealing (Mechilta on Mishpatim item 13).
The reason that these numbers need to be found in the construction of the תפילין is the statement of the Talmud Kidushin 35, based on: למען תהיה תורת השם בפיך that the entire Torah is compared to תפילין (Exodus 13,9).
Nachmanides, in his book Igeret Hakodesh, has already written about the significance of the terms ידיעה and חיבור when used to describe sexual unions. Before man sinned and became polluted with the זוהמה, the filth of the evil urge, the act of copulation was considered the fulfillment of a מצוה, similar to all other מצות. Just as one employs one's hands to fulfill the commandment of building a סוכה, hut, or one takes a לולב, palm frond, in one's hands, so one uses a different organ to fulfil the commandment of being fruitful. The genitals were created to enable man to perform this commandment, and there was no feeling of shame or embarrassment attached to the act Only after the serpent had made man aware that he was nude, and that the very condition of nudity was something to be embarrassed about, did the act of sexual union become associated with feelings of shame and embarrassment. In the future, when G–d will remove the evil urge from us, and we shall again be as free from sin as Adam was before his sin, the act of physical union between man and wife will again be the performance of a מצוה like all other מצות.
"at the time of his humiliation": when he is humiliated by sin, as he is embarrassed from everyone. And so [too] do you find that when Adam sinned, the Holy One, blessed be He, did not reveal Himself to them until they made loincloths, as it is written (Genesis 3:7), "and they made for themselves loincloths," and afterwards, "and they heard the voice of the Lord God."
And this is what they are arguing in the chapter [entitled] Ben Sorer OuMoreh (Sanhedrin 70a): "Rabbi Meir says, 'The tree from which the first man ate was a grapevine, as nothing brings wailing to the world like wine.' Rabbi Yehudah says, 'It was wheat, as an infant does not know to call his father or mother until he tastes the taste of grain.' Rabbi Nechemiah says, 'It was a fig tree; with the thing with which they sinned, they were rehabilitated.'" Behold, they are arguing which thing is the main thing that brought death to Adam.
Read the story of Adam and Eve and the forbidden fruit carefully and you will see that it is about visual phenomena and shame. At first the couple were naked and “not ashamed” (Gen. 2:25). Eve then saw that the fruit was “pleasing to the eyes” (Gen. 3:6). The couple ate the fruit and “the eyes of both of them were opened” (Gen. 3:7). They sought to cover their nakedness. For the first time they saw themselves as they might be seen by others and they experienced shame. Then they heard “the voice of God” (Gen. 3:8) and tried to hide. All of these are unmistakable signs of a shame culture. The story of Adam and Eve is not about original sin or about knowledge as such. It is about the danger of following the eyes rather than listening to the word of God with the ears. The Hebrew verb shema, a key term of Jewish faith, means both to “listen” or “hear” and “to obey.” Judaism, the religion of the-God-who-cannot-be-seen, is a morality of guilt, not shame.
The statement regarding Hagar “And God opened her eyes” (19. Gen. 21:19.) —is surely similar to that which was said of Eve. (20. Gen. 3:7 records that God opened the eyes of Adam and Eve to see beyond corporeal matters, as explained in the Guide I:2.) Regarding what is said of Rebecca—“And the Lord said unto her” (21. Gen. 25:23. According to the preceding point, the tetragrammaton would be misplaced here, for the context is of childbirth and other material matters.) —there is no problem, for | it is not always and forever necessary to be precise. Sometimes the Torah is exact, and at other times it is inexact, as Maimonides wrote regarding the fifth cause of contradiction as found in the Torah and Prophets. (22. Here Kaspi alludes to the Guide : Introduction to the first part, which states that on occasion the Torah does not use the exact terminology, instead leaving such precision to another context in the Torah. This principle of Kaspi’s exegesis is discussed in Chapter 2 above. In MK II 67, however, Kaspi prefers to explain that the tetragrammaton here alludes to the Lord as the most distant mover of all speech.) Accordingly, occasionally the Torah will be careful to use “God” on account of His being the immediate cause, while at other times “Lord” appears on account of His being the distant mover of all. Reliable evidence of this usage is “And the Lord said to the children of Israel,” (23. Judg. 10:11.) (which conveys the truth that) in any case He is the mediate speaker. (24. This means that the Lord spoke to them through some intermediate speaker, for it is not conceivable that there was another revelation to the entire nation as there had been at Sinai.)
מות תמות, mortality will be decreed for you as something occurring far sooner than would have been the case otherwise. Our sages (Bereshit Rabbah 19,8) explain that the word ביום does not refer to a day of our lives, i.e. a period of 24 hours, but refers to a “day” in G’d’s calendar, i.e. 1000 years in terms of our lives. Man was henceforth not to reach the age of 1000 years. Adam, who had been slated to live for 1000 years, actually lived only 930 years, having bequeathed the other 70 years to his descendants. They base this on Psalms 90,10 ימי שנותנו בהם שבעים שנה, “the number of years of our lives is 70.” [according to Rabbi David Luriah the words לבניו in this Midrash refer specifically to David. Ed.] According to the above we must conclude that the sages of the Midrash consider death per se as a curse, based on Deuteronomy 30,15 כי הרע הוא המות והטוב הוא החיים, “for life is good and death is evil.” As to “knowledge of good and evil,” there are a number of explanations of these words. (Ibn Ezra) It may refer to the intimacy experienced between man and his wife when engaging in marital intercourse. The fruit of that tree created the mating instinct in man. The word טוב refers to copulation that is permitted and the word רע would refer to copulation which is forbidden. Adam was full of knowledge, and it is preposterous to assume that he had no concept of what is good and what is evil before he ate from that tree. However, he had lacked the biological urge to engage in marital intercourse. This is proved by the fact that after both he and his wife had eaten from the tree of knowledge they are quoted as saying that “their eyes were opened and they realised that they were naked,” in the sense that they lacked something which they had not been aware of needing. (Genesis 3,7). The meaning of the words והייתם כאלוקים, (3,5) is “you will be like the angels.” The common denominator between Adam and the angels at that stage was that both the angels and man had no inkling of the mating instinct. It is true that merely by observing the animals’ behaviour they realised that the males and females engaged in such activities, however they had no understanding of how such a process of creating progeny applied to themselves. Alternatively, we may understand the serpent as not having the slightest idea of what the concepts טוב ורע, “good and evil” represented. Even though Chavah is not quoted in the text of having used these words, it is quite impossible to assume that the entire dialogue between the serpent and Chavah has been recorded here. Unless there had been some discussion between them before the words recorded in the text, whence did the serpent know that G’d had forbidden the fruit of the trees, as it had claimed to know? She must have learned such details from the words of the woman. Furthermore, the very opening remark of the serpent, אף, suggests that this is a continuation of the preceding parts of the dialogue which the Torah did not consider worth reporting. Nowhere else is the word אף used as the opening remark in a dialogue. (Ibn Ezra)
Though Man is born without clothing, the Torah tells us that his first sin differentiated him from the other creatures around him and made him feel a need to cover himself. Once he felt this need, it led to two different outcomes: First man clothes himself by sewing together fig leaves (Bereshit 3:7). (Bereshit 3:7.) A bit later, Adam strangely tells God that he is still naked (Bereshit 3:10). (Ibid., 3:10. Several commentators note this peculiarity. See, for example, R. Moshe Alshich and Abarbanel on Bereshit 3:10.) God then responds by clothing him anew in what the Torah describes as “skin-clothes” (Bereshit 3:21). (Ibid., 3:21. Described as kotnot ohr, or “skin-suits,” it is not clear whether this means that they were made from some type of leather (i.e., suits made from skins) or whether they were simply “suits for the skin.” ) On the surface, the second set of clothes would seem redundant, since Adam’s claim that he was still naked was simply untrue. To leave it at that, however, would give us merely a superficial understanding of the event. Based on our experience with the Biblical text’s sophistication and nuance, we know that we have to look further to understand what the Torah is trying to express.
Vine branches and fig shoots. You might ask: How does Rashi know he brought with him fig shoots? Granted that he brought vine branches, for it says ויטע כרם, and נטיעה denotes planting branches. For when seeds are used, it is not called נטיעה, [rather זריעה]. But how does Rashi know about fig shoots? R. Isserel answers in his commentary: Since Noach “should have first been occupied with another נטיעה,” as learned from ויחל, he must have had some other branch to plant! Although we do not know which other species he had, we do know that until this point, the Torah has mentioned no species of trees other than figs. For it is written in Parshas Bereishis (3:7): “They sewed together fig leaves.” Thus we may infer that Noach had fig shoots. But it seems to me [that Rashi knew Noach had fig shoots because] Noach’s son Cham castrated him in order that Noach should not have a fourth son (see Rashi 9:25). But how did Cham know he wanted to have another son? Because he planted trees whose fruit bring physical desire. And there is no fruit that brings desire like figs. For it is written in Sanhedrin 70b that the tree from which Adam was a fig tree, as it says, “They sewed together fig leaves, etc.” They set themselves aright with what they had sinned. And the fig tree brought upon Adam additional physical desire, for it says (4:25), “Adam knew his wife again.” And Rashi explains: “His desire for her was greater than before.” This explains why Rashi said that Noach brought vine branches and fig shoots into the ark. The Re’m answers differently, citing R. Yaakov of Orleans: [Noach brought these species] because vines and figs are more easily damaged by water. Thus Noach chose to bring them into the ark over other trees, and therefore he needed to bring in the actual branches, [not just the seeds].
“The tree was good for eating” [3:6]. The tree was good to eat. Some sages say that it was a fig tree and therefore they ripped off leaves from a fig tree to cover their shame after they ate from the tree of knowledge. Their eyes were opened and they were ashamed to go naked. (Genesis, 3:7.) Others say that it was a grape vine and that she squeezed some grapes and gave him wine, red as blood, to drink. That is why the commandment of nidah was given to the women, from whom red blood flows. Others say that it was an etrog tree and that is why it is the custom for women to tear out the stem of the etrog on Hoshanah Rabbah. (Genesis Rabbah, 15.7.) That is to say, they give money to charity because “charity saves from death” [Proverbs, 10:2], and so that God should protect the child she is pregnant with. Since she did not eat from the apple, (It is noteworthy that the author continues to speak of the apple as the forbidden fruit when there is no rabbinic tradition that it was an apple. This is a medieval Christian concept. The rabbis suggested the fruit was the fig, the grape or the etrog (citron) as the text indicates.) may the woman give birth to her child as easily as a hen lays an egg, without pain. The woman should say, Lord of the Universe, because Eve ate the apple, we women must suffer the terrible fate to die in childbirth. Had I been present there, I would not have derived any benefit from it, just as now I did not want to make the etrog ritually unfit. (An etrog whose stem is broken off or missing is ritually unfit for the fulfillment of the commandment to recite the blessing over the lulav and etrog on Sukkot. It was a folk custom for a pregnant woman to bite off the stem of the etrog on Hoshanah Rabbah after its religious function has ended. This was supposed to ensure an easy childbirth and increase the chances that the child would be male.) It was used for the fulfillment of a commandment for seven days, but now on Hoshanah Rabbah, the commandment is ended. I am not quick to eat it, and just as I have little benefit from the stem, so did I have little benefit from the apple that you forbade. (This passage beginning with “Lord of the Universe” to here is a tekhinah, a prayer of personal petition. The comment on this passage is based on Bahya, Genesis, 3:6, with many original interpolations. This may be the first recorded reference to this custom and tekhinah. See, Morris M. Faierstein, “When Eve Ate the Etrog.” Jewish Review of Books, No. 3 (Fall, 2010): 49.)
What is the meaning of the expression, "And the eyes of both of them were opened?" (Genesis 3:7).
What is the meaning of the expression, "And the eyes of both of them were opened?" (Genesis 3:7). That they were not created blind is manifest even from this fact that as all other things, both animals and plants, were created in perfection, so also man must have been adorned with the things which are his most excellent parts, namely, eyes. And we may especially prove this, because a little while before the earth-born Adam was giving names to all the animals on the earth. Therefore it is perfectly plain that he saw them before doing so. Unless, indeed, Moses used the expression "eyes" in a figurative sense for the vision of the soul, by which alone the perception of good and evil, of what is elegant or unsightly, and, in fact, of all contrary natures, arise. But, if the eye is to be taken separately as counsel, which is called the warning of the understanding, then again there is a separate eye, which is a certain something devoid of sound reason, which is called opinion.
What is the meaning of the expression, "Because they knew that they were naked?" (Genesis 3:7).
What is the meaning of the expression, "Because they knew that they were naked?" (Genesis 3:7). They first arrived at the knowledge of this fact, that is to say, of their nakedness, after they had eaten of the forbidden fruit. Therefore, opinion was like the beginning of wickedness, when they perceived that they had not as yet used any covering, inasmuch as all parts of the universe are immortal and incorruptible; but they themselves immediately found themselves in need of some corruptible coverings made with hands. But this knowledge was in the nakedness itself, not as having been in itself the cause of any change, but because their mind now conceived a novelty unlike the rest of the universal world.
Why they sewed fig-leaves into girdles? (Genesis 3:8). They did this in the first place, because the fruit of the fig is very pleasant and agreeable to the taste. Therefore the sacred historian here, by a symbolical expression, indicates those who sew together and join pleasures to pleasures by every means and contrivance imaginable. Therefore they bind them around the place where the parts of generation are seated, as that is the instrument of important transactions. And they do this, secondly, because although the fruit of the fig-tree is, as I have already said, sweeter than any other, yet its leaves are harder. And, therefore, Moses here wishes by this symbol to intimate that the motions of pleasure are slippery and smooth in appearance, but that they, nevertheless, are in reality hard, so that it is impossible that he who feels them should be delighted, unless he was previously sorrowful, and he will again become sorrowful. For to be always sorrowing is a melancholy thing between a double grief, the one being at its beginning, and the other coming before the first is ended.
We learned in the mishna: One who recited: Who creates fruit of the tree, over fruits of the earth, did not fulfill his obligation. The Gemara asks: That is obvious, as fruits of the earth do not fall under the rubric of trees. Rav Naḥman bar Yitzḥak said: This ruling in the mishna is only necessary according to the opinion of Rabbi Yehuda, who said in another context that wheat is a type of tree, as we learned in a baraita: The tree from which Adam, the first man, ate, Rabbi Meir says: It was a vine, as nothing brings wailing and trouble upon man even today other than wine, as it is stated with regard to Noah: “And he drank from the wine and became drunk” (Genesis 9:21). Rabbi Neḥemya says: It was a fig tree, as with the object with which they were corrupted and sinned they were rehabilitated, as it is stated: “And they sewed together fig leaves and made for themselves loincloths” (Genesis 3:7). They must have taken the leaves from the tree closest at hand, the Tree of Knowledge. Rabbi Yehuda says: It was wheat, as, even today, the child does not know how to call his father and mother until he tastes the taste of grain.
as, even today, nothing except wine brings wailing and trouble upon a person; most sins are caused by drunkenness. Rabbi Yehuda says: The Tree of Knowledge was the wheat plant. This is proven by the fact that, even today, an infant does not know how to call out to his father or mother until he tastes the taste of grain, and for this reason wheat is called “the Tree of Knowledge.” Rabbi Neḥemya says: The Tree of Knowledge was a fig tree, because it was with the matter with which they sinned that they were rehabilitated, as it is stated: “And they sewed together fig leaves, and made for themselves loincloths” (Genesis 3:7).
Now the serpent was the shrewdest of all the wild beasts that God יהוה had made. It said to the woman, “Did God really say: You shall not eat of any tree of the garden?”
The eyes of both of them were opened, and they realized that they were naked. They sewed together fig leaves, and made for themselves loincloths.
Then their eyes were opened and they knew that they were naked, so they sewed fig leaves together and made loincloths for themselves
And they made to them vestments.
And the eyes of both were enlightened, and they knew that they were naked, divested of the purple robe in which they had been created. And they saw the sight of their shame, and sewed to themselves the leaves of figs, and made to them cinctures.
| וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃ | 8 J | They heard the sound of God יהוה moving about in the garden at the breezy time of day; and the Human and his wife hid from God יהוה among the trees of the garden. |
Another way of understanding the verse of וירא אלוקים את בני ישראל וידע אלוקים, helps us explain a verse in Chabakuk 3,2 ה' פעלך קרב שנים חייהו בקרב שנם תודיע ברוגז רחם תזכור, “Oh Lord I have learned of Your renown; I am awed O Lord by Your deeds. Renew them in these years. O make them known in these years! Though angry, may You remember compassion.” The verse may be best understood by means of a parable. A poor man requests that a wealthy man grant his request as he knows that it is within the rich man’s power to grant same, and that once the rich man seriously considers the sorry state the poor man is in he will not be able to deny his cry for assistance. The Jewish people when in pain and in need, turn to G’d, as they are well aware that He has the power to help them. Because they are aware of this, it is their duty to keep this factor in mind and to turn to G’d in prayer. Moreover, the very word תפלה, “usually translated as “prayer,” is a word which expresses התחברות, a close association, joining together. We know this from Genesis 3,8 when Rachel called her second son by proxy (Bilhah) נפתלי, indicating that she felt that G’d had come closer to her, and that she was comparable to her sister now. Following the Jewish people’s first recorded prayer to G’d during over 80 years of enslavement, G’d immediately responded by coming closer to His chosen people and going about appointing their redeemer, Moses. The word וידע אלוקים was chosen therefore to remind us of this term used by the Torah when Adam for the first time had marital relations with Chavah, or as the Torah says elsewhere, “man and wife are to become one flesh.” (Genesis 3,24) [The author quotes Genesis 4,25, but my quote, I think is even more appropriate. Ed.] The words בקרב שנים in the verse from Chabakuk above, mean that “pain” is something that exists only in our world, a world that is limited in space and time. In regions that are not influenced by time, i.e. celestial regions, there is no such thing as pain, suffering, etc.; G’d now being in a relationship of וידע, i.e. establishing close contact with His people, their pain and suffering will come to an end as a result of their coming closer to these regions of the universe.
מתהלך בגן, “the sound of G-d’s voice appeared to take a walk in the garden” This expression describing the movement of sound, occurs elsewhere also. Examples are: Exodus 19,19, קול השופר הולך, “as the sound of the shofar became progressively stronger;” it also occurs in Jeremiah 46,22, קולה כנחש ילך, “she rustles like a snake.”
לרוח היום, as if accompanying the prevailing wind; it did not cause the wind to blow harder so as not to give Adam the excuse that he had to hide in order to escape the force of the wind. An alternate exegesis of this expression: Adam and his wife had been sitting in a position where they could take advantage of the cooling effect of that wind. As soon as they heard G-d’s voice, they fled from their position to escape G-d’s voice.
According to Rashi, this was a westerly wind. This sounds logical as the seat of G-d’s Presence is always perceived as being in the West. [not the Rashi on our verse; perhaps the author refers to the Rashi on Song of Songs 4,6. In the Temple the holiest section was at its western end. Ed.]
And they heard the voice: The rule is that in a place where, relative to the recipient, it is not fit for there to be a revelation of the Divine Presence, but the time nevertheless necessitates a revelation of the Divine presence, there is a sounding of a [loud] voice. It is like the metaphor of the Sages, may their memory be blessed, "A coin in an [otherwise empty] barrel calls, 'Kish, kish' (makes much noise)." And for that reason, they said in Sotah 9b concerning Shimshon, that the Divine Presence was beating in front of him like a [bell] clapper. And that is because he was not properly prepared - regarding the separation from desire for a woman - for the attainment of the holy spirit; but he attained the holy spirit nevertheless. So behold, up until now, Adam was clinging to the Divine Presence; and the woman did not see or know what the revelation of the Divine Presence was at all, but was rather like a monkey. However, from the time they ate from the tree of knowledge, both of them understood the greatness of that thing.
Moving in the Garden at the breeze/to the direction of the day: It is like the explanation of Rashi, to the side of the sun. The explanation is that the sun is called, day - like the language of the Gemara, Pesachim 12, "the sixth hour, the day, stands at the meridian." And Rashi explained, [day, as] the sun. And that is Scripture's explantion in I Chronicles 26:17, "north of the day, four" - meaning north of the rising of the sun. And see what I wrote in the Book of Numbers 28:3, according to the Sages, may their memory blessed - that it is to the side of the sun. And the movement of the Divine Presence was exactly towards the direction of the day, to teach him knowledge. Not like the man was until then, as Adam's practices in the world were above the governance of the sun, like those of Moshe and Israel in the wilderness. But now he was under the sun, and like the language of Scripture in Ecclesiastes 1:3, "What profit has a man of all his toil wherein he toils under the sun." However the providence of the Holy One, blessed be He, is nevertheless over nature itself, that it should be according to the acts of people - as I wrote earlier concerning the making of the firmament on the second day. And that is why it is written, "moving" (mithalech), and not, "going" (holech). It is in fact because the acts of people direct the providence of God over the day, which is the governance over nature. And this is referred to with the mitpael [verb structure], as it is written in Parashat Bechukotai (Leviticus 26:12), "And I will move (hithalachti) among you" - and it is explained there. And in the Book of Samuel (I Samuel 12:2) the explanation of, "behold, the king moves (mithalech) before you," is also that the knowledge of the people is what draws the king to walk in front of them to the place that they are [moving].
And the man and his wife hid themselves (lit., himself): It should have been, "hid themselves!" Moreover, the words, "in front of the Lord, God," are superfluous. So it comes to teach us that each one hid on their own, in order to protect their nakedness with branches and leaves of the trees, so that their nakedness not be seen at the time that the Holy One, blessed be He, would stand with them. But if they would sit together, it is impossible that the leaves would cover so much that her flesh would not be seen, since it is nakedness also for Adam. Hence they distanced themselves from one another and only needed that they not be truly naked, revealing their [essential] nakedness. And that is the meaning of, "in front of the Lord, God": Since they understood that they would would meet Him. However they did not flee and run away because of fear of the punishment, but rather because of the fear of God and the awe of His glory, to stand in front of Him while revealing nakedness.
AND THEY HEARD THE VOICE OF THE LORD GOD WALKING. They heard the voice of God walking toward evening, at the time of the day when the breeze blows. Scripture employs the term holekh (walking) when referring to a voice as seen in The sound thereof shall go (yelekh) like the serpent’s (Jer. 46:22), and And when the voice of the horn waxed (holekh) louder and louder (Ex. 19:19). However, the Spanish grammarian, Rabbi Jonah ibn Janah, says that this verse is to be interpreted as follows: And they heard the voice of God as man was walking in the garden. He also interprets the day referred to in for in the day that thou eatest thereof thou shalt surely die (Gen. 2:17) (The problem with this verse is that Adam did not die on the day that he ate of the tree of knowledge.) as meaning a thousand years, as the Midrash does. (The Midrash states that a day of God is a thousand years. Thus what God was telling Adam was, “If you eat of the tree of knowledge you will die at the end of a thousand years.” Cf. Bereshit Rabbah 19:14.) Others say that Adam was created on a Friday and died on a Friday. (Thus he actually did die on the day that he ate of the tree of knowledge.) Others say that the meaning of for in the day…thou shalt surely die is that on that day you will incur the death penalty. Still others say that die at times means punishment, as seen in the verse the man that hath done this deserveth to die (II Sam. 12:5). (The man who took his neighbor’s sheep did not commit a capital crime.) Still others say the meaning of this verse is that on the day you eat of this tree you will begin to die. They bring proof from a child. (A cryptic comment. It is suggested that I.E. draws a parallel to a child who grows to sexual maturity and then begins to decline in physical strength (Krinsky). Filwarg rejects this interpretation by noting that physical decline does not set in with sexual maturity. However, it should be noted that medieval man believed that the emission of semen weakened the body and hastened its decline (see Maimonides, Mishneh Torah, Hilkhot De’ot, Chap. 4). Thus man’s decline sets in with his sexual maturity. Since, according to I.E., man’s sexual maturity came with the eating of the fruit of the tree of knowledge, his decline, too, started at this time.) According to my thinking the correct interpretation of this verse is to be found in the words of the Rabbinic sages who said that Adam repented. (Had Adam not repented, he would have died on the day he ate of the tree of knowledge. But he repented and thus was spared.) Their interpretation is in keeping with the words of Jeremiah who says, At one instant I may speak concerning a nation…to destroy it, but if that nation turn from their evil.. J repent of the evil that I thought to do unto it (Jer. 18:7, 8).
They heard the voice. Before the sin they were able to communicate with Hashem directly, as Moshe did, without the assistance of the imagination. Therefore their prophecies were accompanied by no sensory perceptions, either audible or visual. That is why they experienced no fright, unlike later prophets. Now, however, their physical natures had become dominant and their prophecies were cloaked in more tangible garb.
וישמעו את קול השם They heard the voice of G'd. The reason the Torah describes the direction G'd's voice took, i.e. לרוח היום, was to enable them to find a place to "hide" from G'd. In this instance G'd's voice travelled westwards, parallel to the sun, whereas Adam and Eve were in the centre of the garden.
וישמעו, some commentators explain what happened not as G’d’s voice “walking,” but as Adam and Chavah walking and hearing the voice of G’d while going for a walk. If that were correct, the word “they heard” should have been written after our being informed that they had been walking in the garden. Besides, the word מתהלך should have been in the plural mode. The correct interpretation of the verse is: while Adam and Chavah went for a walk they heard the voice of G’d “going for a walk.” We have a precedent for this, i.e. the “voice” of the serpent being described as “walking” in Jeremiah 46,22.
לרוח היום, towards evening, when the day becomes cooler and the breeze blows. He recognized at once that the voice belonged to G’d, and that G’d had come to speak to them about their sin. As a result, they hid among the trees of the garden out of shame over the fact that their genitals were exposed. Even though they had made these חגורות for themselves by sewing together the fig leaves, these were not enough to hide the areas of their bodies they felt ashamed of. They were perfectly aware, of course, that it is impossible to “hide” from G’d, else their entire intelligence would not have amounted to much. The Torah merely describes that they reacted in the time honoured human fashion when one is ashamed and wishes to hide the source of one’s shame. The reason why the Torah informs us that they heard G’d’s “voice” before they heard what He had to say, is that the Torah wishes to teach us something about good manners. 1) G’d wanted to give them an opportunity to hide; 2) one should not frighten people by addressing them suddenly without a person having had a chance to compose himself first in order to receive a visitor and to meet such a visitor after preparing for his visit. One should either knock on the door, or try and make voice contact by inquiring if the person is at home, etc. (Massechet Derech Eretz ) The reason why the Torah had to mention the expression רוח היום is that the wind carried the sound of the voice to them.
עץ הגן, the word עץ here does not refer to a specific tree, but to the category of “trees,” as opposed to other, smaller plants. They took refuge due to their feeling of shame.
AND THEY HEARD THE VOICE OF THE ETERNAL G-D WALKING IN THE GARDEN. The Rabbis have said in Bereshith Rabbah: (19:12.) “Rabbi Chilfi said that from here we may learn that a voice ‘walks,’ for it is said, And they heard the voice of the Eternal G-d walking.” And so did the Rabbi [Moshe ben Maimon] write in Moreh Nebuchim. (I, 24: “It is the voice that is modified by walking.”) And so is the opinion of Rabbi Abraham ibn Ezra that “walking” refers to “the voice,” just as in the verse: The sound thereof shall go like the serpent’s. (Jeremiah 46:22.) And Ibn Ezra further says that the meaning of toward the cool of the day is that they heard the voice towards evening. And he mentioned in the name of Rabbi Jonah ibn Ganach (Also known as Jonah ibn Janach (990-1050), considered the greatest Hebrew grammarian. He is the author of the Rikmah (Many Colored Web) and the Book of Roots, a lexicon.) that the meaning of the verse is: “and man was walking in the garden toward the cool of the day,” [the sense of the verse thus being that while man was walking in the garden, he heard the voice of G-d]. In my opinion, the sense of walking in the garden of Eden is similar to that of the verses: And I will walk among you; (Leviticus 26:12.) And the Eternal went as soon as He had finished speaking with Abraham; (Genesis 18:33.) I will go and return to My place. (Hosea 5:15.) All these verses indicate a revelation of the Divine Presence in that place or the departure from the place wherein He was revealed. The sense of the expression, toward the cool of the day, is that with the revelation of the Divine Presence comes a great and strong wind, even as it says, And, behold, the Eternal passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the Eternal. (I Kings 19:11.) Similarly we find: Yea, He did swoop down upon the wings of the wind; (Psalms 18:11.) and in the book of Job it is written, Then the Eternal answered Job out of the whirlwind. (Job 38:1.) Therefore Scripture says here that they heard the voice of G-d as the Divine Presence was revealed in the garden approaching them in the wind of the day, because the breath of the Eternal blew upon it, (Isaiah 40:7.) that is, in the garden, like the wind of ordinary days, not a great and strong wind as in the vision of other prophecies, in order that they should not be frightened or terrified. Yet Scripture says that in spite of this they hid themselves on account of their nakedness. In Bereshith Rabbah (19:13.) we find that the Rabbis also said: “Said Rabbi Aba the son of Kahana: ‘Mehalech (walking) is not written here but mith’halech (meaning “it leaped and ascended).” (This means that when Adam sinned, the Divine Presence went from the earth to the first heaven, and then with every successive generation of sinners it departed to yet another higher heaven. This is so clearly explained in Bereshith Rabbah there (19:12).) Rabbi Aba thus interpreted the word mith’halech similarly to that of And the Eternal went, (Genesis 18:33.) as we have explained the term “walking,” except that he explained the verse before us as referring to the withdrawal of the Divine Presence that dwelt in the garden of Eden and its retiring therefrom on account of the sin of Adam, even as it says, I will go and return to My place. (Hosea 5:15.) We interpret it to mean the revelation of the Divine Presence in that place, which is the correct and fitting explanation of the verse.
וישמעו את קול ה' אלוקים מתהלך בגן לרוח היום, referring to the author’s commentary on Exodus 14,30, it appears that he understands the word מתהלך, as does Rabbi Chalfan in Bereshit Rabbah 19,7 where that Rabbi says that the word מתהלך modifies the word קול.
וישמעו AND THEY HEARD — There are many Midrashic explanations and our Teachers have already collected them in their appropriate places in Genesis Rabbah and in other Midrashim. I, however, am only concerned with the plain sense of Scripture and with such Agadoth that explain the words of Scripture in a manner that fits in with them. וישמעו AND THEY HEARD — What did they hear? They heard the sound of the Holy One, blessed be He, as He walked in the garden (see Genesis Rabbah 19:12).
לרוח היום IN THE WIND OF THE DAY — (רוח is used also in the meaning of direction,— north, east, — etc.) in that direction to which the sun travels (באה לשם) which is the west, for towards evening the sun is in the west, and they committed the sin in the tenth hour (Sanhedrin 38b).
Die Weisen bemerken zu dieser Stelle: "עיקר שכינה בתחתונים, ursprünglich wollte die göttliche Nähe auf Erden weilen." Wir pflegen die Fälle von dem innig nahen Verkehr Gottes mit Menschen als Ausnahmszustände, als außerhalb der gewöhnlichen Verhältnisse stehend zu betrachten; darum werden sie auch vielfach angezweifelt und als unmöglich betrachtet. Dem gegenüber steht der große Satz: Nicht die spätere Sendung der Propheten, nicht das Sprechen Gottes mit den Vätern, mit Mosche und Israel sind Ausnahmszustände; vielmehr die sechstausendjährige Entfernung des Menschen von Gott ist das Unnatürliche; עיקר שכינה בתחתונים das ursprüngliche Verhältnis ist jenes. Nicht jenseits, hienieden — zeigt uns diese Geschichte — sei ein Zustand für den Menschen möglich, in welchem — Friede in seiner Brust, Friede mit der Natur um ihn, Friede mit seinem Gotte über ihm — alles in Harmonie mit ihm zusammenstimmend, sich ihm harmonisch anschmiegt. Die Natur — ein blühender Garten, Tiergeschlechter ihm zu Füßen, selbst die jetzt fernen, scheuen Amphibien sich ihm freundlich anschmiegend — und unter allen der Mensch aufrechtstehend, Gottes Ebenbild, sich erhebend zu seinem Gotte und Gott ihm nah, mit ihm sprechend, ihn unterweisend und leitend — alles dies aber abhängig davon, daß der Mensch sich mit all dieser Herrlichkeit Gott unterordne, "Gott frage, was gut sei und bös!" Aber "der Mensch bleibt auch nicht eine Nacht in seiner Herrlichkeit, sobald er im Tier sein Vorbild erblickt und der Unterschied zwischen Tier und Mensch verschwindet." Die Pforten des Paradieses wieder zu öffnen, wiederherzustellen den Frieden auf Erden, den Frieden von dem wilden Tiere an bis hinauf zum Menschen, und Gottes Herrlichkeit der Erde wieder zu bringen, das ist auf allen Blättern des Gotteswortes als Folge und Ziel der תורה ausgesprochen. Es ist nicht unwichtig, diese Wahrheit aus diesem Anfang der Menschengeschichte festzuhalten, damit, wenn uns nun später einzelne Momente entgegentreten, wie die Sendung der Propheten, oder gar jener Moment, in welchem das ganze Volk gehobene Propheten wurden, wir solche Momente nicht als übernatürliche Ausnahmszustände betrachten, sie uns vielmehr als das erscheinen, was sie waren: durch die Kraft der תורה bewirkte momentane Rückkehr zu dem ursprünglichen natürlichen Zustande.
מתהלך, während הלך in der Regel die Bewegung zu einem Ziele hin bedeutet, drückt התהלך die sich mit Absicht innerhalb eines beschränkten Gebietes haltende Bewegung aus. Daher: der Wandel des Menschen innerhalb der von Gott angewiesenen Wege: התהלך לפני ד׳. Der התפעל drückt dabei ebensowohl das bewusst- und energievolle Sichzurückziehen von den anderen Kreisen, als das positive Sichhalten in der angewiesenen Spur aus. Die Weisen erblicken in diesem מתהלך daher סילוק שכינה, das Fürsichgehen, das Sichzurückziehen der Gottesherrlichkeit. (So später כי ד׳ אלריך מתהלך בקרב מחנך, während überall auf Erden die Gottesnähe vermißt wird, ist sie in Israels Läger vorhanden, dorthin zieht sie sich zurück.) Denn Gott und seine Stimme sucht nur so lange den Menschen auf, als der Mensch in seiner Reinheit aufrecht steht über dem Tier. (Und so auch später an die Bedingung geknüpft: והיה מחניך קדוש! Das כזחניך zeigt, daß diese Gottesnähe nicht in Extase, in Verzückung, Schwärmerei und Verrücktheit zu suchen sei, sondern "mitten in unserem irdischen, auf der Erde sich gestaltenden, vielseitigen Menschenleben in allen seinen Entfaltungen will Gott uns nahe sein, will Gott zu uns kommen; nur sei dies irdische Leben, dieser menschliche Kreis auf Erden קדוש, ein heiliger!") Sie hörten also die Stimme Gottes sich im Garten לרוח היום zurückziehen.
לרוח היום entweder zur Seite, woher der Tag kommt: Osten, oder wo die Sonne damals stand: Westen. Nach dieser letzteren Ansicht, die auch die natürlichste scheint, und welcher auch אונקלס folgt, nach welcher somit das erste סילוק שכינה gegen Sonnenuntergang im Westen war, dürfte noch eine andere Bestimmung und Überlieferung eine tiefe Bedeutung haben. קדש הקדשים, das Allerheiligste war im Westen. שכינה ist nach Ansicht der Weisen im Westen. Das ewige Licht an der מנורה, dieser Darstellung des עץ החיים, war das נר מערבי, das dem Westen zugewandte. Ist es wahr, daß der letzte Abschiedsgruß der שכינה im Westen war, so stehen wir nach Westen gewandt und schauen ihr nach und warten. Seitdem mit dem ersten irdischen Sonnenuntergang dem Menschen auch sein geistig-göttlicher Sonnenuntergang geschehen, seitdem stehen wir dorthin blickend und harren seiner Wiederkehr, und die ganze עבודה im מקרש ist nichts als Vermittlung, um die Rückkehr dieser Zeit anzubahnen.
ויתהבא, es verkroch sich der Mensch und sein Weib. Sie standen nicht mehr scheuten seine Nähe. Sie fühlten fortan lauter ,מפני aufrecht vor Gott, sondern ,לפני ד׳ Gegensätze. Den ersten Gegensatz hatten sie schon gefühlt, zwischen ihrem Leib und Geist, hatten sich schon Schürzen gemacht. Sofort werden sie auch des zweiten inne, zwischen sich, den nicht mehr über den Körper Herrschenden, an Leib und Geist Reinen, und Gott. Fühlten sich ihrer Menschenwürde verlustig, und verkrochen sich unter die übrigen Wesen.
מתהלך בגן, back and forth, in accordance with the requirements of their purpose. The word is similar in meaning to Genesis 13,17 where Avraham is instructed by G’d התהלך to “crisscross the land of Canaan, in order to symbolically lay claim to it.” The same construction is also found in Psalms 105,13 ויתהלכו מגוי אל גוי, “they wandered from nation to nation.”
לרוח היום, according to His pleasure on that day. The word רוח is used in the abstract, spiritual sense, not referring to a breeze. This is no different that what G’d had also done during the other days of creation, and as He had been doing on this same day (sixth day of creation) prior to Adam’s sin.
ויתחבא, as the Torah wrote in Deuteronomy 23,15 ולא יראה בך ערות דבר, “no exposure of genitals (or other shameful matters) shall be visible on you.”
As He was walking. [The verse says only מתהלך but] Rashi added the word היה before it, since otherwise it is present tense, [whereas past tense is called for]. And Rashi added also a ש, שהיה, since מתהלך calls for a ש. (Re’m) The reason [that Hashem was walking through the Garden] is: Hashem did not want to punish him hastily, but after deliberation, as it says in Avos 1:1, “Be slow and deliberate in judgment.” (Divrei Dovid)
It is difficult to appreciate the severity of the sin of the first man, who violated the sole command God had imposed upon him. From this point forward, humanity’s penchant for sinning would fall to the greatest depths. Perhaps the first man foresaw this and recoiled. It is possible that the man and woman were perplexed, even dazed and intoxicated, by the fruit of the tree of the knowledge of good and evil. They heard the voice of the Lord God as though it were moving in the garden with the day breeze. The Divine Presence was particularly manifest in the Garden of Eden. The man and his wife hid from the presence of the Lord God among the trees of the garden. Before sinning, the man and his wife were like young children, who do only what they are supposed to do and are therefore not ashamed of their actions. For the first time, they sensed that they had acted improperly and felt ashamed and sought to hide.
וישמעו את קול ה' אלוקים מתהלך בגן, “they heard the voice of the Lord G’d strolling trough the garden.” This is not the only time that we find the word הילוך, walking, associated with קול, a voice. We read in Jeremiah 46,22 קולה כנחש ילך, “She will rustle (sound) away like a snake.” Nachmanides understands the word מתהלך as a metaphor for a form of revelation of G’d’s Presence. We have a similar verse in Leviticus 26,12 והתהלכתי בתוככם, “I reveal Myself in your midst,” although in that context it is as a result of Israel obeying all of G’d’s commandments. The meaning of the word לרוח, in the expression לרוח היום, is that prior to a revelation of G’d’s Presence, one of the advance notices is a strong wind such as when Elijah experienced such a revelation at Mount Sinai. (Kings I 19,11) In this instance the wind was not powerful and frightening, but רוח היום of the same force as it was daily when a breeze is blowing. G’d had not intended to frighten Adam and his wife. There are some commentators who understand the line as indicating that Adam and his wife were indeed frightened upon hearing G’d’s voice, and that is why they tried to hide.
And know that because the body is the “robe” of the soul, for as King Solomon (peace be upon him) spoke about the topic of the resurrection of the dead when he said: “I had taken off my robe; How shall I wear it again?” (SS 5:3.) he revealed to us explicitly that the soul will be clothed in the same robe. But he said, “How shall I wear it again?” – it is impossible for this to occur in nature, but rather only by a complete, marvelous, profound miracle shall I go back and wear it again after it has been stripped off. And he said this out of astonishment, not out of doubt – God forbid! “I had bathed my feet” (Ibid.) – that is to say, after I have bathed my feet, how is it possible for me to step back in the same muck!? It is better for me to stay on this level than to go back there. (I.e., to stay in the world of souls – as only a soul, rather than return to the body, in the world of the resurrection (Chavel).) All this comes from astonishment, but “inasmuch the king’s command is authoritative,” (Eccl 8:4.) because he promised us this in the Torah that the soul will return to the body at the resurrection of the dead, in order to receive its reward or punishment, according to the judgment coming to it. The explanation of this topic about the matter of the resurrection of the dead I shall complete for you in this Gate. Dig after it, pursue it, and get it!
And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season” (Lev 26:4.) and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav (This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.) ] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter” (Prov 30:33.) – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah. (Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.”) And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!” (M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.”) You will find in the matter of Enoch that “And Enoch walked with God” (Gen 5:24: va-yithalakh Hanokh et ha-elohim.) And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.” (Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH.) Enoch was a “righteous man who rules in the fear of God,” (2 Samuel 23:3.) as it is said, “for God took him,” (Gen 5:24.) – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you, (Lev 26:9.) ” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,” (Ps 30:6.) and thus it is also written there, “I shall walk about – hithalakhti – in your midst.” (Lev 26:12) And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.” (Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.”) And our sages interpreted this in a midrash: (Sifra Be-Hukkotai Chapter 3.) ”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt” (Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain.) for the righteous in the Garden of Eden, and His Presence will be among them.” (B. Ta’anit 3a.) The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“ (Lev 26:12.) because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” (Ibid.) and our sages z”l interpreted this in a midrash, (B. Taanit 31a.) “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!” (Is 25:9.) The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…” (Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”) who was not standing among them, but about whom they had specific knowledge. From here (From the expression “I shall walk about in your midst” in Lev 26:12.) it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.
When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)
Following the thought expressed in Midrash Rabbah Nasso 12, the day the tabernacle was erected, a momentous event, the like of which had not occurred since the days of creation, the presence of the shechinah on earth was re-established in "the tent of meeting." Once before, in the garden of Eden, we read about "the voice of the Lord walking in the garden following the wind of the day." (Genesis 3,8). The word vayehee, it was (Numbers 7,1) always means that some new element has been introduced into the story being related,- according to the opinion of Rav. Rabbi Shimon ben Yochai says that the term implies that something that had already been in existence once and had been severed from its function, has now been restored to its original function. Solomon does not say (in Song of Songs) "I came to the garden," but "I came to my garden," implying that this garden had already previously belonged to the one who enters it now. (compare Midrash Rabbah there dealing with the sacrifice of Nachshon.) Concerning the statement that human beings never come closer than to within forty inches of heaven, nor that G-d comes closer than to within forty inches of earth, this saying describes the limitations imposed upon human beings, even the most perfect of us. If one accepts the kabbalistic principle of the ten spheres, it stands to reason that G-d presides over the tenth sphere. On the other hand, if, for instance, the holy ark stood forty inches high, then the lid on which the cherubs were mounted and the shechinah rested, was higher than forty inches from the ground. The ten spheres are levels. Some prophets penetrate some of these levels depending on the calibre of the respective prophet and the nature of the vision granted to him. Elihu, in chapter thirty three of Job, refers to the fact that varying degrees of levels are revealed to the righteous, depending on the level of their righteousness. Moses himself, having reached the highest level a human prophet ever did, sort of "held on" to the throne," but did not cross the line beyond the tenth level.
THE term halak is likewise one of the words which denote movements performed by living beings, as in “And Jacob went (halak) on his way” (Gen. xxxii. I), and in many other instances. The verb “to go” was next employed in describing movements of objects less solid than the bodies of living beings, comp. “And the waters were going on (halok) decreasing” (Gen. 8:5); “And the fire went along (va-tihalak) upon the ground” (Exod. 9:23). Then it was employed to express the spreading and manifestation of something incorporeal, comp. “The voice thereof shall go like a serpent” (Jer. 46:22); again, “The voice of the Lord God walking in the garden” (Gen. 3:8). It is “the voice” that is qualified by “walking.”
[2] Different interpretation: "God's anger I will raise." There are those who were struck and kicked, and there are those who were struck and asked their father why this belt is hanging on them. And there are those who said to their father, "Why is this belt hanging on me?" There are those who were struck and kicked, and this is Job, for when Satan struck him, he began to cry out, "Remove your rod from me, and let not dread of you terrify me." (Job 9:34). And I speak and am not afraid, as it says (I will speak) [I will speak up] and not be afraid, etc. (Job 9:35). A parable about Isratyotus (Suldaat in Greek) who became a thief. "The Holy One, Blessed be He, said: I have examined this and that, and all of the diseases come from Egypt. Similarly, Job's friends said to him: You have lost your hope (lepīs in Greek), which means expectation and hope", You said (I will speak) and we did not fear; they said, "Is it possible that you are speaking and not afraid?" The first human being, formed in the image and likeness of the Almighty, was unable to withstand hearing His voice, as it is said, "And they heard the voice of the Lord God" (Genesis 3:8).But when my wife wants to say to me, "So bless/curse God and die," (Job 2:9) I said to her, "Speak like one of the foolish women," etc. (Job 2:10). Therefore, (I will speak) [I will speak up] and not be afraid, for I am not like myself, I am not like the man who said",(Job 9:35) "The woman You gave me," etc. (Genesis 3:12). They said to him, "But Abraham heard Your words and could not stand," as it says, "And he fell on his face," etc. (Genesis 17:3), and so did Balaam fall and his eyes were open (Numbers 24:4). Even we hear His words and fall and you speak against Him and are not afraid, we are not like you," he said to them, "My heart is like yours, and I do not fall from you," etc. (Job 12:3). This is a story about King Hezekiah who became sick and turned his face towards the wall, as it says "And Hezekiah turned his face towards the wall" (Isaiah 38:2). It is said "remember now" (Isaiah 38:3), and what does "remember now" mean? When Israel sinned, God sent burning serpents upon them, and when they cried out to Moses, God told him to make a bronze serpent (Numbers 21:8-9). Whoever looked upon it would be healed. Hezekiah saw that Israel was committing sins and said, "Now anyone who needs to be healed will go to this and leave God." So, he destroyed the bronze serpent (2 Kings 18:4). The people asked him, "What are you doing? What Moses established, you are abolishing?" He replied, "Whoever needs to be healed should look up to God and be healed," as it says, "Look to Him and be radiant, so that your faces may never be ashamed" (Psalm 34:6). Likewise, it says, "There was no one like him among all the kings of Judah, either before him or after him" (2 Kings 18:5), "This is the one who cried out and asked his father. And who is the one who said to his father, 'Why is this strap hanging from me?' These are the Israelites, who said to God, 'You have dealt harshly with Your people' (Micah 7:14) and also said, 'I will raise up the Lord's anger...I will see His righteousness' (Micah 7:9)."
“So you shall bless” – that is what is written: “Behold the bed of Solomon…” (Song of Songs 3:7). Rabbi Shimon ben Yoḥai interpreted it regarding Solomon: “Behold the bed of Solomon” – this is King Solomon. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – sixty valiant men surrounded his bed at night, and they were “from the valiant of Israel” (Song of Songs 3:7). “Each armed with a sword, trained in war” (Song of Songs 3:8) – why would he do so? It is “from fear in the nights” (Song of Songs 3:8) – as he was afraid of the demons [and acted] so that they would not harm him. Rabbi Shimon ben Yoḥai said: Before a person sins, he is an object of awe and fear. Once he sins, he is subject to awe and fear. Before he sinned, Adam the first man would hear the Divine Voice, stand on his feet, and was able to withstand it. Once he sinned, he would hear the Divine Voice and hide, as it is stated: “[They heard the voice of the Lord God]…the man and his wife hid [from the presence of the Lord God]” (Genesis 3:8). Rabbi Avin said: Before Adam the first man sinned, he would hear a gentle voice. After he sinned, he heard a thunderous voice. Until Israel sinned, “the appearance of the glory of the Lord was like devouring fire atop the mountain” (Exodus 24:17). Rabbi Abba bar Kahana said: There were seven partitions of fire consuming one another, and Israel would see and were not afraid and were not fearful. Once they sinned, they were unable to look even at the intermediary: “Aaron and all the children of Israel saw Moses, and behold, [the skin of his face] was radiant, [and they feared approaching him]” (Exodus 34:30). Rabbi Pinḥas ben Rabbi Avin said that Rabbi Ḥanin said: Even the intermediary felt it together with them from one time to another. (From before the sin to after the sin.) Before, “the kings of hosts flee [and flee]” (Psalms 68:13). Rabbi Yudan in the name of Rabbi Aivu: “The kings of hosts” – the kings of the angels; even Mikhael and Gavriel would fear Moses. Once they sinned, Moses was unable to look even at their lowest-ranking soldiers. That is what is written: “For I was daunted due to the wrath and the fury” (Deuteronomy 9:19). Until Saul sinned: It is not written here, “Saul took the kingdom,” but rather, “Saul captured the kingdom over Israel…” (I Samuel 14:47). What is, “wherever he turned, he would inspire terror” (I Samuel 14:47)? He would emerge victorious. By what merit? It was by the merit of the mitzvot and good deeds that he had to his credit, as he was poor, ate non-sacred produce in purity, and would spend his own money but was sparing with the money of Israel. He considered the honor due his servant equal to his own honor. Rabbi Yehuda bar Naḥman said in the name of Rabbi Shimon ben Lakish: And he was learned in Torah, as it is written: “Through me (The Torah.) kings reign…” (Proverbs 8:15). Once he sinned: “Saul saw the Philistine camp, and he was afraid…” (I Samuel 28:5). Until David sinned with that act: (With Batsheva (II Samuel chap. 11).) “The Lord is my light and my salvation; whom shall I fear…” (Psalms 27:1)? Once he sinned with that act, “I will come upon him and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would dominate with songs and poems [shirim veshirot] and he would rule over the demons, as it is stated: “I appointed for myself sharim vesharot” (Ecclesiastes 2:8) – male singers and female singers. “And the pleasures of people” (Ecclesiastes 2:8) – these are bathhouses. “Shida veshidot” (Ecclesiastes 2:8) – these are male demons and female demons, who stoked the fires in them. He ruled them to the extent that when he built the Temple, he controlled the actions of Ashmedai. (The king of the demons.) When he sinned, Ashmedai banished him from his kingdom, and after he returned to his kingdom, his fear was upon him, and he brought sixty valiant men who would guard his bed. That is what is written: “From fear in the nights” (Song of Songs 3:8) – as he feared the demons. “Behold the bed of Solomon…” (Song of Songs 3:7) – the Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9). “Of Solomon [shelishelomo]” – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – six hundred thousand who departed from Egypt, from the age of twenty and above. “From the valiant of Israel” (Song of Songs 3:7) – this comes to include women and children. “Each armed with a sword” (Song of Songs 3:8) – “the children of Israel ascended armed [from the land of Egypt]” (Exodus 13:18). “Trained in war” (Song of Songs 3:8) – from whom did they learn? It was from the Holy One blessed be He, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “Each man with his sword on his thigh” (Song of Songs 3:8) – when Moses told them that the Holy One blessed be He had told him the statute: “Every uncircumcised person may not eat of it” (Exodus 12:48) – each and every one of them took a sword, placed it on his thigh, and circumcised himself. Who circumcised them? Rabbi Berekhya taught it in the name of Rabbi Shimon ben Yoḥai: Moses would circumcise, Aaron would uncover the corona, and Joshua would give them to drink. Some say: Joshua would circumcise, Aaron would uncover the corona, and Moses would give them to drink. That is what is written: “And again circumcise the children of Israel, a second time” (Joshua 5:2). Infer from here that he circumcised them the first time. “And circumcised the children of Israel [at the Hill of the Foreskins]” (Joshua 5:3) – what is “at the Hill of the Foreskins”? Rabbi Levi said: It is a place where they made that hill of foreskins. That is, “each man with his sword on his thigh” (Song of Songs 3:8). What is, “from fear in the nights” (Song of Songs 3:8)? It is because they were unable to offer the paschal offering, as it is written: “All uncircumcised people may not eat of it” (Exodus 12:48). Had the children of Israel not offered the paschal offering, they would have died on the eve of Passover when the Egyptian firstborn died, as it is stated: “I will see the blood and I will pass over you, and there will not be a plague among you to destroy, when I smite the land of Egypt” (Exodus 12:13). That is, “from fear in the nights.” “Behold the bed…” (Song of Songs 3:7) – Rabbi Yonatan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato]” – His tribes [shevatav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty people of the land, as it is stated: “And sixty men of the people of the land, who were found inside the city” (II Kings 25:19). “From the valiant of Israel” (Song of Songs 3:7) – to include eleven men; that is a Sanhedrin of seventy-one. Who were the eleven men? It is as it is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers” (II Kings 25:18); that is five. “From the city he took one official” (II Kings 25:19) – this is the most distinguished member of the court; that is six. “And five men of those who see the king’s face” – that is eleven. One verse says: “And five men of those who see the king's face,” and one verse says: “And seven men of those who see the king's face” (Jeremiah 52:25). Who were the two extra? It is to add to them two scribes of the judges; “and the scribe of the commander of the army, who directs [the people of the land]” (Jeremiah 52:25) – this is the emissary of the court. “Each armed with a sword” (Song of Songs 3:8) – Rabbi Meir and Rabbi Yosei: Rabbi Meir says: They would all sharpen their knowledge of halakha like a sword, so if an incident happened to come into their jurisdiction, the halakha would not be calling for a response. Rabbi Yosei says: At the time of judgment they would all deliberate regarding the halakha to ensure that the true judgment would be issued, and they would consider it as though a sword were positioned between their thighs and Gehenna was open before them. That is, “from fear in the nights” (Song of Songs 3:8) – they were frightened about how to issue a ruling regarding the incident in order to be rescued from the sentence of Gehenna. Rabbi Menaḥem, son-in-law of Rabbi Elazar ben Rabbi Avina: If a woman comes to the study hall to ask you regarding a law or a question, you should consider her as though she emerged from your loins. Do not eye her with lust, and be fearful of the sentence of Gehenna, which is like night. “Behold the bed… ” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding priestly watches. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions. (During David’s reign, each tribe was accorded responsibility to support the kingdom for one month a year (see I Chronicles, chap. 27).) “From the valiant of Israel” (Song of Songs 3:7) – this is to include the rest of the people who were located in Jerusalem, [the] Sanhedrin, the courts, and the students. “Each armed with a sword” (Song of Songs 3:8) – just as it says: “[Exaltation of the Almighty is in their throats,] and a double-edged sword is in their hand” (Psalms 149:6). “Trained in war” (Song of Songs 3:8) – this is the battle of Torah, just as it says: “In the book of the Wars of the Lord” (Numbers 21:14). Rabbi Ze’eira and Rabbi Yehuda in the name of Rabbi Shmuel: Torah scholars who would teach the priests the halakhot of slaughter, receiving, sprinkling, and taking a handful would collect their wages from the collection of the chamber. Rabbi Yitzḥak ben Rabbi Redifa in the name of Rabbi Ami: The examiners of blemishes in Jerusalem would collect their wages from the collection of the chamber. Rav Aḥa and Rabbi Tanḥum ben Rabbi, the son-in-law of Rabbi Samlai: Proofreaders of the Torah scroll in the Courtyard would take their wages from the collection of the chamber. Gidel bar Binyamin in the name of Rabbi Ami: There were two judges in Jerusalem for robberies, and they would take their wages from the collection of the chamber. Rav Huna said: The Curtain would come from the funds of Temple maintenance. Shmuel said: The women who weave the curtain would take their wages from the collection of the chamber. That is, “trained [melumedei] in war” (Song of Songs 3:8), as they would teach [melamdin] the priests how to perform the service. “Each man with his sword on his thigh from fear in the nights” (Song of Songs 3:8) – they would caution them that when they would slaughter they should not render the offerings pigul, (If while performing the sacrificial rites the priest has a thought to eat the flesh or sprinkle the blood after the appointed time, the offering is disqualified as pigul.) and they should not disqualify any of the offerings by keeping them past the appointed time. “Behold the bed…” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding the Priestly Benediction. “Behold the bed” – this is the Temple. Just as the bed is for nothing other than procreation, so, everything that was in the Temple would procreate, as it is stated: “The staves extended” (I Kings 8:8), and it says: “Parvayim gold” (II Chronicles 3:6). What is parvayim? It is that it produced fruits [perot]. And it says: “The House of the Forest of Lebanon” (I Kings 7:2). Why is it called “The House of the Forest of Lebanon”? It is to say to you: Just as a forest produces fruits, so did the Temple. The forms that were on its walls were of gold, as they would craft there all sorts of trees that would produce fruits. “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty letters of the Priestly Benediction. “From the valiant [migiborei] of Israel” (Song of Songs 3:7) – as they bolster [megaberim] Israel. Rabbi Azarya said: Matters that are mentioned with might, as the name of the Holy One blessed be He is mentioned in each and every one: “May the Lord bless you and protect you” (Numbers 6:24); “may the Lord shine” (Numbers 6:25); “may the Lord lift” (Numbers 6: 26). “Each armed with a sword” (Song of Songs 3:8) – as they battle against all the punishments in the Torah. “Each man with his sword on his thigh” (Song of Songs 3:8) – even if a person sees in his dream as though a sword is cutting his thigh, let him rise early to the synagogue, stand before the priests, and hear the Priestly Benediction, and no evil matter will harm him: That is why the Torah cautions the priests and says to them: “So you shall bless…”
“It was [vayhi] on the day that [Moses concluded…]” – what is vayhi? (It indicates that it is as though they had discussed this matter previously.) Rabbi Yehoshua said: The Holy One blessed be He stipulated conditions with Israel while they were still in Egypt that he would take them out of Egypt only in order that they will craft a Tabernacle for Him and cause His Divine Presence to rest in their midst, just as it is stated: “They will know that I am the Lord their God who took them out of the land of Egypt to cause Me to rest in their midst” (Exodus 29:46) – in order that I “rest in their midst.” When the Tabernacle was erected, the Divine Presence descended and rested in their midst. “Vayhi” – Rav said: A matter that had not occurred from when the world was created until now took place on that day, as from when the world was created until that moment, the Divine Presence had not rested in the world below. It was only from when the Tabernacle was erected and onward; that is why “vayhi” is stated. (Vayhi is stated repeatedly in the Creation account, e.g., “it was [vayhi] evening, it was [vayhi] morning.”) Rabbi Shimon ben Yoḥai said: It is a matter that was, and stopped, and then it was restored to the way it had been, as you find that from the beginning of the creation of the world that the Divine Presence rested in the world below, just as it is written: “They heard the sound of the Lord God proceeding in the garden…” (Genesis 3:8). When the Divine Presence departed at the time that Adam sinned, it did not descend again until the Tabernacle was erected. That is why “vayhi” is written; a matter that was, and stopped, and was restored to the way it had been.
Another matter, vekorbano, why is there an extra vav? Rav Beivai in the name of Rabbi Reuven: Six, corresponding to the six matters that were taken from Adam the first man, and are destined to be restored by means of a descendant of Naḥshon, the messianic king. These are the six matters that were taken from Adam the first man: His radiance, his life, his stature, the produce of the land, the fruit of the tree, and the lights. His radiance, as it is stated: “You alter his countenance and sent him away” (Job 14:20). His life, from where is it derived? It is as it is stated: “For you are dust and to dust you will return” (Genesis 3:19). His stature, as it is stated: “The man…hid…” (Genesis 3:8); He made his height one hundred cubits. (See Bereshit Rabba 8:6.) The produce of the land and the fruit of the tree: “The ground is cursed because of you…” (Genesis 3:17). Lights: “The moon will be disgraced and the sun will be ashamed…” (Isaiah 24:23). From where is it derived that He sequestered them? It is as it is written: “Their light will be withheld from the wicked…” (Job 38:15). From where is it derived that they [the six matters taken from Adam] are destined to be restored in the messianic era? His radiance, from where is it derived? It is as it is stated: “Those who love Him will be like the sun emerging in its might” (Judges 5:31). His life: “For like the days of a tree will be the days of My people” (Isaiah 65:22). Rabbi Shimon ben Yoḥai taught: Tree is nothing other than Torah, as it is written: “It is a tree of life for those who grasp it, and its supporters are happy” (Proverbs 3:18). His stature: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature, and they do not fear any creature. Rabbi Shimon says: Two hundred cubits; komemiyut, a stature of hundreds [koma shel meyot]. Rabbi Yehuda says: One hundred cubits, like Adam the first man. Rabbi Elazar ben Rabbi Shimon says: Three hundred cubits, as komemiyut is stated; kof is one hundred, meyot, two hundred. Rabbi Abahu says: Nine hundred cubits. Rav Huna in the name of Rabbi Dosa: The source for Rabbi Abahu, as it is written: “For like the days of a tree will be the days of My people.” The trunk of a sycamore tree endures in the ground six hundred years. This child emerges from his mother’s womb at an expansive cubit. (He grows one-eighth of a cubit each month, so at birth he is one and one-eighth cubits.) Go out and calculate one and one-half cubits for each year, (The year has twelve months. The person grows twelve-eighths of a cubit in one year, which equals one and one-half cubits.) you find nine hundred cubits. The produce of the land, the fruit of the tree, from where is it derived? It is as it is written: “For the seed is of peace: The vine [will yield its fruit, and the land will yield its produce]…” (Zechariah 8:12). Lights, from where is it derived? “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded. All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan. On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes. (Animal tithes.) Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north. “And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel. Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. (This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. ) What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them. (Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock.) Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5). (Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. ) What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this? He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened. “And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated. Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed. When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future. How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles. “Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25). (It subsequently says: “The first to Zion, behold, here it is, and to Jerusalem I will provide a herald” (Isaiah 41:27).) Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6). Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…” Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance. That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them? If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu] (This is based on the word aḥ, meaning fireplace.) on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18). “I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey. That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk. (This is based on the continuation of the verse: “I drank my wine with my milk” (Song of Songs 5:1)) Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis] (This is a term that is also applied to wine.) and the hills will flow with milk” (Joel 4:18). “Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages. Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle. “Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni]. Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission. That is, “let my beloved come to his garden,” and only then: “I have come to my garden.” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’ So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8). Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it. The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket (A small door.) and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan. Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’ Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord God walking about in the garden with the day breeze” (Genesis 3:8). Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament. Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament. The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds. Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth? It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34). “I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru] (Literally, became intoxicated.) by their trouble. Another matter, “eat, friends,” these are the princes. Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones? It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’ (Give it to the one responsible for providing the king’s food on that day.) Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.” Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish. (This is a reference to three things which were performed inappropriately, which are mentioned later (Matnot Kehuna).) The king extended his hand and all of them extended their hands. (They extended their hands to take a portion from the plate.) Had the king withdrawn his hand, all of them would have withdrawn their hands. Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’ Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them. These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He.
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“They heard the voice of the Lord God moving about in the garden with the day breeze; the man and his wife hid from the presence of the Lord God among the trees of the garden” (Genesis 3:8). “They heard the voice of the Lord God moving about [mithalekh] in the garden with the day breeze” – Rabbi Ḥalfon said: We have heard that walking about [hilukh] is [an expression] used regarding sound, (Even though “walking about” would seem to be appropriate only for people.) as it is stated: “They heard the voice of the Lord God moving about [mithalekh] in the garden,” and that walking about is used regarding fire, as it is stated: “And fire went [vatihalakh] earthward” (Exodus 9:23). Rabbi Abba bar Kahana said: Mehalekh is not written here, but rather, mithalekh, [which connotes] leaping up and ascending. The essence of the Divine Presence had been in the lower world, but when Adam the first man sinned the Divine Presence removed itself up to the first firmament; when Cain sinned, it removed itself up to the second firmament; at the generation of Enosh, to the third; at the generation of the Flood, to the fourth; at the generation of the dispersion, to the fifth; upon [the sins of] the Sodomites, to the sixth; upon [the sins of] the Egyptians in the generation of Abraham, to the seventh. Corresponding to them there arose seven righteous men, and these were: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses. (Each one the son of the preceding one.) Abraham arose and brought it down to the sixth level; Isaac arose and brought it down from the sixth to the fifth; Jacob arose and brought it down from the fifth to the fourth; Levi arose and brought it down from the fourth to the third; Kehat arose and brought it down from the third to the second; Amram arose and brought it down from the second to the first; Moses arose and brought it down from above [in the first firmament] to down below [earth]. Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth [and dwell [veyishkenu] upon it forever…” (Psalms 37:29). And what of the wicked, will they float in the air? It means, rather, that the wicked did not allow the Divine Presence [shekhina] to rest on earth.
“They heard [vayishme’u]” (The underlying question here is: It is impossible to understand “the voice of the Lord God” literally, as this would be ascribing physicality to God.) – do not read it vayishme’u, but rather, vayashmiu [they made heard] – they heard the voice of the trees saying: ‘This is the thief who deceived his Creator.’ (Vayashmiu means that they [the trees] made something heard to Adam and Eve.) Another interpretation: They heard the voice of the angels saying: ‘The Lord God is going to those in the garden.’ (To punish them. The beginning of the verse should thus be translated: “They heard a voice [saying:] The Lord God is going into the garden.”) Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said: [The angels said:] ‘Is the one in the garden to die [met]?’ (Mithalekh is interpreted as two words: Is he going to die [met], that man walking [holekh] in the garden?) Rabbi Yitzḥak said: Is he to die [met], for having gone off [halakh] on his own way? That is astonishing. The Holy One blessed be He said to them: “With the day breeze [ruaḥ]” – the expansion [revaḥ] of the day. I will make this day alive for them. This is what I said to him: ‘“As on the day that you eat of it you shall die” (Genesis 2:17), but you do not know whether I meant one of My days or one of your days. But I will grant him one of My days, which is one thousand years.’ (Psalms 90:4.) He lived nine hundred and thirty years, (Genesis 5:5.) and left seventy years for his descendants. That is what is written: “The days of our lives in it are seventy years” (Psalms 90:10). “With the day breeze [ruaḥ]” – He judged them by the eastern direction [ruaḥ] – by the direction that rises with the day. (The sun.) Zavdi ben Levi said: He judged them by the western direction – by the direction that sets with the day. According to Rav’s opinion, [this means that] He treated him harshly, for as long as the day rises it gets hotter. According to Zavdi ben Levi, He treated him leniently, for as long as the day is setting, it gets cooler. “The man and his wife hid” – Rav Aivu said: His [Adam’s] stature diminished and it became [a mere] one hundred cubits. (Originally he had been much taller. See Bereshit Rabba 8:1.) “[The man and his wife hid …] among the trees [etz] of the garden” – this is an allusion to his descendants who would be placed in wooden [etz] caskets. (Because of his sin.)
For the most part, classic Bible commentary from Rashi (eleventh century) to the Netziv (Rabbi Naftali Tzvi Yehuda Berlin of Volozhin, author of Ha’amek davar among other works.) (nineteenth century) assumes the task of interpreting the text, rather than offering a homiletical approach to it. (See, for example, Rashi’s programmatic statement in his commentary on Genesis 3:8 (“ vayishme’u…”) and the Rashbam’s on the necessity of explaining the plain sense of the text in his commentary on Genesis 37:2 (“eila...”) Also note the distinction the Ramban draws between the plain sense of the text and its mystical meaning in his commentary on Genesis 1:3 (“yehi ohr...”). We may assume that commentators who do not make programmatic statements of this sort also share the goal of explaining the plain sense of the text since they often argue the merits of their reading (or disagree with others’ readings) on the basis of the distinction between the plain sense of the text and a homily.) Even in instances when biblical commentary of this type spills over into homiletics, the homily is usually an aside, parenthetical to the overall agenda of the commentator.
Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [ something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] for a long time, and has returned to be as it was. (Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7.) This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high. (Cf. PR 5:5; PRK 1:1; Numb. R. 13:2.) Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment. (Tanh., Exod. 11:6.) The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had removed his Divine Presence to the first firmament.] Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING BY THE NAME OF THE LORD, he removed his presence from the second to the third . The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed. (Above, Gen. 4:8.) Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. Jacob arose, he descended from the fifth to the fourth. Levi arose, whose works were comely, he descended from the fourth to the third. Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third to the second. Amram arose, he brought him down from the second to the first firmament. Moses arose, he brought down the Divine Presence . When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased for a long time, and has returned as it was.
(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Rav says, “Every place where it is stated, ‘So it came to pass (wayehi),’ [is referring to] something new”; but R. Simeon says, “Every place where it says, ‘So it came to pass (wayehi)’ [is referring to] something which existed, has ceased [to exist] for a long time, and has returned to be as it was. (Numb. R. 12:6; PR 5:7.) This text is related (to Cant. 5:1), “When I come to my garden, my sister bride.” R. Samuel bar Nahman said, “When the Holy One, blessed be He, created the world, He longed to have an abode below just as He had on high. (Cf. PR 5:5; PRK 1:1; Numb. R. 13:2.) Having created Adam, He commanded and said to him (in Gen. 2:16–17), ‘You may freely eat of any tree in the garden; But as for the tree of the knowledge of good and evil, you may not eat of it.’ Then he transgressed against his commandment. (Tanh., Exod. 11:6.) The Holy One, blessed be He, said this to him, ‘This is what I longed for, that just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One, blessed be He, removed His Divine Presence [up] to the first firmament. Where is it shown? Where it is stated (in Gen. 3:8), “Then they heard the voice of the Lord God moving about in the garden.” [Now when they transgressed His commandment, He had [only] removed His divine presence to the first firmament.] [When] Cain arose and killed Abel, He immediately removed His Divine Presence from the first firmament to the second firmament…. The Holy One, blessed be He, said, ‘I created seven firmaments, and up to now there are wicked ones [still] arising upon [the world].’ What did He do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One, blessed be He, immediately descended from the seventh firmament to the sixth. [When] Isaac arose and stretched out his neck upon the altar, He descended from the sixth firmament to the fifth…. [When] Moses arose, he brought down [the Divine Presence] to earth, as stated (in Exod 19:20), ‘And the Lord came down onto Mount Sinai.’” And [so] it is written (in Cant. 5:1), “When I come to my garden, my sister bride.” When? When the Tabernacle was set up.
"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). This is [the meaning of] that which was stated by the verse (Song of Songs 4:16), "Awake, O north wind" - these are the burnt-offerings that are slaughtered in the north [end of the altar], as our rabbis taught (Mishnah Zevachim 5:4), "The burnt-offerings are sacrifices of higher sanctity, their slaughter is in the north." "Come, O south wind" - these are the peace-offerings that are slaughtered in the south. "Blow upon my garden, that its perfume may spread" - this is the incense. "Let my beloved come to his garden" - Rabbi Abahu said, "The Torah teaches proper conduct (derekh erets), that a groom should not enter the room until the bride gives him permission." "And enjoy its luscious fruits" - these are the sacrifices. Another interpretation: "I have come to my garden, my sister bride" - [there is a relevant] parable about a king who said to his people to build him a palace and they built it. The people of the province were standing at the entrance of the palace and yelling and saying, "When will the king enter the palace?" What did the king do? He entered secretly. He [then] sent a proclamation in front of him, saying, "Do not yell, as I have already come to my palace. So [too,] did Israel say, "Let my beloved come to his garden." What did the Holy One, blessed be He, do? He sent and said to them,"Why are you afraid? I have already "Come to my garden" (Song of Songs 5:1) Rabbi Shimon ben Asini said, "It is not written, 'I have come to a garden,' here, but rather, 'I have come to my garden' - to that garden that I left, as stated (Genesis 3:8), 'They heard the sound of the Lord God moving about in the garden, etc.'" "I have plucked my myrrh and spice" - this is the incense. "Eaten my honey and honeycomb" - these are sacrifices of higher sanctity and sacrifices of lower sanctity. "Drunk my wine and my milk" - these are the libations. Another interpretation: "I have plucked my myrrh and spice, eaten my honey and honeycomb, drunk my wine and my milk" - these are the three things that the chieftains did improperly and the Holy One, blessed be He, accepted [nonetheless], and these are them: An individual is not to offer incense, and each one of them brought incense, as stated, "a ladle of ten gold [shekel-weights] full of incense. And that an individual is not to bring a sin-offering unless [the sin] is known to him, and each chieftain brought [for] that which was known to him, as stated, "one goat for a sin-offering." And a sacrifice of an individual does not override [the prohibitions of] Shabbat. And the sacrifice of the chieftain of the tribe of Ephraim overrode the Shabbat, as it is stated (Numbers 7:48), "On the seventh day, the chieftain of the Children of Ephraim. "Eat, friends; drink and get drunk, beloved ones" - this is Israel who are called friends, as stated (Psalms 122:8), "For the sake of my brothers and friends, I will speak peacefully of you." Another interpretation: "Let my beloved come to his garden (gano)" - do not read [it] as gano, but rather as geenuno (bridal chamber). When? "And it was on the day that Moses had finished (kallot)." Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi, "[It is] on the day that the bride enters the wedding canopy with the groom. Hence it is written, "It was on the day [that Moshe] finished (kallat, which means bride)," lacking (the letter, vav).
These are the accounts of the Tabernacle. It is written elsewhere: Now these are the names of the sons of Israel (Gen. 46:8). Observe how very precious the Tabernacle was to the Holy One, blessed be He, that He left the upper sphere to dwell in the Tabernacle. R. Simeon held that He dwelt in the lower sphere (at first), as is said: And they heard the voice of the Lord God walking in the garden (ibid. 3:8), but that after Adam sinned He ascended from earth to heaven. When Cain arose and killed his brother, He ascended from the first firmament to the second; when the generation of Enoch angered Him, He ascended from the second to the third; when the generation of the flood perverted His teaching, He ascended from the third to the fourth; when the generation of the separation (i.e., the Tower of Babel) became arrogant, He went from the fourth to the fifth sphere; when the Sodomites behaved immorally, He went from the fifth to the sixth; and when Amraphel and his companions appeared, He ascended from the sixth to the seventh. However, after Abraham came and performed good deeds, the Shekhinah descended from the seventh to the sixth firmament; after Isaac He went from the sixth to the fifth; after Jacob from the fifth to the fourth; after Levi, his son, from the fourth to the third; after Kohath the son of Levi, from the third to the second; after Amram from the second to the first; and on the day that Moses erected the Tabernacle: The glory of the Lord filled the Tabernacle (Exod. 40:34). Scripture states: For the upright shall dwell in the land (Prov. 2:21). This should be read: “They caused the Shekhinah to dwell in the land.”
"And it was on the day that Moses completed (kalot) [erecting the Tabernacle] (Num. 7:1). "I have come to my garden, my sister, my bride (kalah)" (Songs 5:1). Rabbi Azariah in the name of Rabbi Simon said, [this can be compared] to a king that became angry at the matrona and banished her and removed her from within his palace. Then afterwards, he sought to bring her back, and she said, "He should give me something new, and after that he can have me return." So too in the past, the Holy One Blessed be He received sacrifices from above, as it is said, "And God smelled the pleasing fragrance" (Gen. 8:21.) And now, he receives [them] from below. "I have come to my garden, my sister, my bride." Said Rabbi Chaninah, this teaches you the proper course of conduct (derech eretz), that the groom should not enter the wedding canopy until the bride gives him permission, [for it first says] "My beloved shall come to his garden" (Songs 4:16), and after that it [it says], "I have come to my garden." Rabbi Tanchum, the son-in-law of Rabbi Elazar ben Avina, in the name of Rabbi Shimon ben Yosnai [says]: It is not written here, "I have come to the garden (l'gan); rather, "I have come to my garden (l'gani)" -- to my canopy (l'ganuni), in the place that was preeminent from the beginning. The preeminent [place] of the Shekhinah is in the lower regions. That is what is written, "And they heard the sound of the Lord God [moving about in the Garden [of Eden]], etc." (Gen. 3:8). Said Rabbi Aba bar Kahana, "walking" (m'halech) is not written here; rather, "moving about" (mit'halech), [as in] leaping and ascending (i.e., following Adam's sin].
… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)
… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)
The serpent argued with itself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard (to be persuaded), as it is said, "For a man is churlish and evil in his doings" (1 Sam. 25:3); but behold I will speak to Eve, for I know that she will listen to me; for women listen to all creatures, as it is said, "She is simple and knoweth nothing" (Prov. 9:18). The serpent went and spake to the woman: || Is it (true that) you also have been commanded concerning the fruit of the tree? She said (to him): Yes, as it is said, "Of the fruit of the tree which is in the midst of the garden" (Gen. 3:8). And when the serpent heard the words of Eve, he found a way through which he could enter (to approach her), so he said to her: This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as He creates worlds and destroys worlds, so will ye be able to create worlds and to destroy worlds. Just as He slays and brings to life, so also will ye be able to kill and to bring to life, as it is said, "For God doth know that in the day ye eat thereof, then your eyes shall be opened" (Gen. 3:5).
Once in the Garden of Eden; whence do we know? Because it is said, "And they heard the voice of the Lord God walking in the garden in the cool of the day" (Gen. 3:8). And it is written, "My beloved is gone down to his garden, to the beds of spices" (Cant. 6:2). (God) sat in judgment, and He judged with judgment. He said to him (Adam): Why didst thou flee before Me? He answered Him: I heard Thy voice and my bones trembled, as it is said, "I heard thy voice in the garden, and I was afraid, || because I was naked: and I hid myself" (Gen. 3:10).
It is taught: Until a person sins, he is given terror and fear and creatures are afraid of him. Once he sins, terror and fear are imposed upon him and he is afraid of others. Know that it is so, as Rabbi said: Until Adam the first man sinned, he would hear the voice of divine speech while standing on his feet and was not afraid. Once he sinned, when he heard the voice of divine speech, he was afraid and hid, as it is stated: “I heard your voice…” (Genesis 3:10); “the man hid” (Genesis 3:8). Rabbi Aivu said: At that moment the height of Adam’s stature diminished and it became only one hundred cubits. Rabbi Levi said: Until Adam the first man sinned, he would hear a soothing divine voice. Once he sinned, he would hear a thundering voice. Until Israel sinned, they would see (They would see the glory of God.) through the consecutive partitions and they were not afraid, shocked, and frightened. Once they sinned, they could not have even looked at an intermediary. That is what is written: “They saw the skin of Moses’s face, that it was radiant” (Exodus 34:35), and it is written: “They feared to approach him” (Exodus 34:30). Rabbi Pinḥas and Rabbi Avun said in the name of Rabbi Ḥanin: Even the intermediary was affected with them in that transgression. Until Israel sinned, what is written? “The kings of armies flee again and again” (Psalms 68:13). Rabbi Aivu said: “Angels [malakhei] of armies” is not written, but rather “kings [malkhei] of armies”—the kings of the angels. Which is they? They are Mikhael and Gavriel. They were unable to look at Moses’s face. Once [the Israelites] sinned, [Moses] was unable to look even at the most ordinary among [the angels]. That is what is written: “For I was in dread of the wrath and the fury” (Deuteronomy 9:19). Until that incident befell David, (The reference is to David’s sin with Batsheva. See II Samuel chap. 11.) it is written: “The Lord is my light and my salvation; whom shall I fear?” (Psalms 27:1). Once it befell him, it is written: “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would subjugate sharim and sharot. (The meaning of these words is unclear. Perhaps it may be read sarim and sarot, in which case it means princes and princesses. Alternatively, some suggest that the text should read shedim veshedot, male and female demons. That is the text found in a parallel midrash in Yalkut Shimoni Tehillim 795.) That is what is written: “I acquired for myself male and female singers [sharim vesharot]” (Ecclesiastes 2:8), male singers [meshorerim] and female singers [meshorerot]; (In this phrase, the midrash has merely translated the terms used in the verse to more familiar forms of the words.) “and the pleasures of people” (Ecclesiastes 2:8), bathhouses; “chests [shida] and wagons [shidot]” (Ecclesiastes 2:8), male and female demons [sheda veshedta] who would heat them. Once he sinned, he appointed for him “sixty valiant men…from the valiant of Israel” and positioned them to protect his bed. That is what is written: “Behold the bed…each armed with a sword,” because he was afraid of the spirits.
“I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk. Eat, friends; drink abundantly, beloved ones” (Song of Songs 5:1). “I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance. Was not the first appearance of the Divine Presence in the lower realm? That is what is written: “They heard the voice of the Lord God moving about in the garden” (Genesis 3:8). Rabbi Abba said: It is not written here, “walking [mehalekh],” but rather moving about [mithalekh], leaping and ascending, leaping and ascending. (It gradually ascended from the lower, earthly realm to the heavens.) Adam the first man sinned, and the Divine Presence ascended to the first firmament. Cain sinned, and it ascended to the second firmament. Enosh sinned, and it ascended to the third firmament. The Generation of the Flood sinned, and it ascended to the fourth firmament. The Generation of the Tower sinned, and it ascended to the fifth firmament. The residents of Sodom sinned, and it ascended to the sixth firmament. The Egyptians sinned during the days of Abraham, and it ascended to the seventh firmament. Corresponding to them were seven righteous men who lowered it to earth. Abraham was virtuous, and he lowered it from the seventh [firmament] to the sixth. Isaac arose and lowered it from the sixth to the fifth. Jacob arose and lowered it from the fifth to the fourth. Levi arose and lowered it from the fourth to the third. Kehat arose and lowered it from the third to the second. Amram arose and lowered it from the second to one, which is the first. Moses arose and lowered it to earth. Rabbi Yitzḥak said: That is what is written: “The righteous will inherit the earth and dwell upon it forever” (Psalms 37:29). What will the wicked do? They will be suspended in the air, because they did not cause the Divine Presence to rest upon the earth. But the righteous caused the Divine Presence to rest upon the earth. What is the source? “The righteous will inherit the earth and dwell [veyishkenu] upon it forever” – they caused the Divine Presence to rest [veyashkinu] upon it; “He dwells forever, (Just as in this verse the reference to dwelling forever is referring to the Divine Presence, the same is true of the verse in Psalms cited above.) and Holy is His name” (Isaiah 57:15). When did the Divine Presence rest upon it? It was on the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished erecting the Tabernacle” (Numbers 7:1). Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who was angry at the queen and expelled her from his palace. Later, he sought to appease her. She said: ‘Let the king prepare for me something new (This will serve as an indication that the king is no longer angry.) and come to me.’ So too, in the past, the Holy One blessed be He would accept offerings from on high, (From heaven, without resting His Presence on earth.) as it is written: “The Lord smelled the pleasing aroma…” (Genesis 8:21). Now He accepts them from below. (The midrash is stating that “now,” with the establishment of the Tabernacle, the Divine Presence rested on earth.) That is what is written: “I came to my garden, my sister, my bride.” “I gathered my myrrh with my perfume” – this is the incense of the spices and the handful of frankincense. “I ate my honeycomb with my honey” – these are the limbs of the burnt offering and the portions of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” – these are the libations and the portions of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” – these are Moses and Aaron. “Drink abundantly, beloved ones” – these are Nadav and Avihu, who became inebriated to their detriment. Rabbi Idi said: David sought to sacrifice an offering for himself like the offering of the princes; (He sought to build the Temple and to sacrifice offerings similar to those brought by the tribal princes upon the inauguration of the Tabernacle (see Numbers, chap. 7). Rabbi Idi interprets the phrase “eat, friends” as a reference to the princes.) that is what is written: “I will sacrifice to You burnt offerings of fattened animals [with the burning of rams; I will sacrifice bulls and goats]” (Psalms 66:15). What offering includes bull, rams, and goats? Say that this is the offering of the princes. That is what is written: “And for the peace offering, two oxen, [five rams, five goats]” (Numbers 7:17). Rabbi Shimon ben Yosena said: Why does he call the princes “friends”? It is because He intended to make them beloved and to draw them close. (The midrash questions why the verse in Song of Songs, which states “eat, friends,” and is interpreted as referring to the princes, used the term friends. The answer is that God, by accepting their offerings, sought to make them beloved to the Israelites and draw them near to Him.) Rabbi Shimon ben Yosena said: In every other circumstance, an individual may not bring a voluntary incense offering, but here (In the offerings of the tribal princes upon the inauguration of the Tabernacle.) there was a voluntary incense offering. In every other circumstance, an individual may not bring a voluntary sin offering, but here there was a voluntary sin offering. In every other circumstance, the offering of an individual does not override impurity and Shabbat, but here the offering of an individual did override Shabbat and impurity. In every other circumstance, an individual brings a sin offering only for a sin, but here an individual brought a sin offering not for a sin. Another matter: “Eat, friends” – these are the princes; “drink abundantly, beloved ones” – these are the libations. (The princes were so overjoyed to bring their offerings that it was as though they were inebriated.) Another matter: “Eat, friends” – Rabbi Berekhya said: [This is analogous] to a king who made a feast and invited guests, but an insect fell onto the tray. Had the king withdrawn his hand, everyone would have withdrawn his hand. The king extended his hand, so everyone extended his hand. (Although these offerings were anomalous, since they were accepted by God, the princes could also partake of the parts that were not burned on the altar.) “Drink abundantly, beloved ones” – Rabbi Yannai said: [This is analogous] to a king who made a feast and invited guests, and he would circulate among them and say to them: ‘May it be pleasant for you and may it be sweet for you.’ Rabbi Abbahu said: [This is analogous] to a king who made a feast and invited guests. After they ate and drank, he said: ‘Take this fine portion and give it to the host.’ Here, too, it was so. (In the analogy, a particular nobleman made the feast for the king and the king’s guests, and did not eat because he was busy ensuring that the king and the guests were satisfied. The king eventually ensured that the host also was able to eat. So too, after parts of the princes’ offerings were burned on the altar and other parts were given to the priests, the princes also partook of the remainder of the offerings.) “I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey” – you, too, eat. “I drank my wine with my milk” – you, too, “eat, friends; drink abundantly, beloved ones.”
The woman saw that the tree was good for food: She began to observe it. She said, "How beautiful is this fruit; how sweet is its smell - it is certainly not like poison. Yet the Holy One did not command us not to eat from it for nothing." And the tree was desirable to her to contemplate; as she desired it, in order to contemplate. She said, "It appears that the serpent is speaking truth." So she ate it and gave it to her husband. And immediately slyness, pride, coarseness, jealousy, competition, covetousness and malice entered into them; to entrap and flatter, and to carry on in the dark, to rob and to steal. And they quickly began to say, "It is a disgrace for creatures like us to be 'baring buttocks' and revealing our nakedness." They made loincloths for themselves to cover their nakedness and they went out of the Garden to the breeze of the day, a place that there were no trees blocking the wind. As this is the way of thieves, to distance themselves from the the place in which they stole; meaning to say, "I was not even there." But while they were there sitting in the breeze of the day, they heard the 'voice of the Lord marching in the tops of the baca trees.' They said, "Behold the Master of the Garden has come"; so they were afraid and trembling - as is the way of a thief - and they hid. And that is the meaning of (Genesis 3:8), They heard the voice of the Lord God moving in the Garden to the breeze of the day - as they were there. Know that "to the breeze of the day," is referring to Adam. As it is written after it, and the man and his wife hid themselves [...] among the trees of the Garden - implying that at first, they were not in the Garden.
The context is one of the best known stories of the Bible. Together in the Garden of Eden, surrounded by the rich panoply of creation, the first human couple have everything they could possibly want – except one thing: there is a tree from which they are forbidden to eat. Needless to say, that is the one thing they want. “Stolen waters taste sweet,” says the book of Proverbs (9:17). They eat; their eyes are opened; they lose their innocence; for the first time they feel shame. When they hear “the voice of God” (Genesis 3:8) they try to hide, but discover that God is someone from whom one cannot hide. God asks them what they have done. Adam blames his wife. She blames the serpent. The result is paradise lost.
A Deeper Explanation of Rashi and Ibn Ezra Even in light of Rashi and Ibn Ezra’s explanations Yonah’s behavior still appears entirely unreasonable and even irrational. It calls to mind Adam HaRishon and Chava’s pathetic attempt to “hide” from Hashem after they ate from the Etz HaDaat (the Tree of Knowledge) (Bereishit 3:8). Yonah must recognize the foolishness of his calculations. From the remainder of Sefer Yonah, Yonah does not at all seem to be naïve or simple minded. Why then did he exercise such poor judgment?
Read the story of Adam and Eve and the forbidden fruit carefully and you will see that it is about visual phenomena and shame. At first the couple were naked and “not ashamed” (Gen. 2:25). Eve then saw that the fruit was “pleasing to the eyes” (Gen. 3:6). The couple ate the fruit and “the eyes of both of them were opened” (Gen. 3:7). They sought to cover their nakedness. For the first time they saw themselves as they might be seen by others and they experienced shame. Then they heard “the voice of God” (Gen. 3:8) and tried to hide. All of these are unmistakable signs of a shame culture. The story of Adam and Eve is not about original sin or about knowledge as such. It is about the danger of following the eyes rather than listening to the word of God with the ears. The Hebrew verb shema, a key term of Jewish faith, means both to “listen” or “hear” and “to obey.” Judaism, the religion of the-God-who-cannot-be-seen, is a morality of guilt, not shame.
Solomon contrasts the opposite natures of the righteous and the wicked. He reveals to us that the wicked are proud and arrogant by nature, whereas the righteous is modest and self-effacing. He does so in order to encourage us to practice the positive virtues of the righteous and to avoid practicing the negative virtues of the wicked. The word לענות used by Solomon when describing the righteous is the same word applied by Moses to Pharaoh in Exodus 10,3 when he asked Pharaoh how long he would still refuse to humble himself, לענות, before the Lord? Moses challenged Pharaoh saying that since he had not yet humbled himself before the Lord his answer to the requests made of him by G’d through Moses would reflect his arrogance. Man’s speech is a mirror of how or what he thinks. The חכמי המוסר (Chovot HaLevavot section HaBechinah chapter 5) describe language as the writing quill of the heart. Seeing the righteous person has a clean conscience the words he speaks truly reflect what he thinks and what is in his heart. The reverse is true of the wicked person. It is not enough that he has arrogant thoughts in his heart, but he has enough effrontery to verbalize his arrogance, showing one and all that he is a foolish person. It is a well known fact that self-effacement is one of the finest positive virtues as our sages have taught us (Chulin 89) the universe endures only due the people who perceive themselves as if they were of no consequence; this is what is meant by Deut. 33,27: ומתחת זרועות עולם, “and he who perceives of himself as beneath (everybody else) is what results in the world being planted successfully.” Examples of how the righteous down- graded their own selves are found in Genesis 18,27 when Avraham described himself as עפר ואפר, “dust and ashes.” Moses and Aaron when challenged by the people in Exodus 16,8 exclaimed ונחנו מה “who are we?” They meant that since they themselves derived all their spiritual input only from G’d why would the people complain against them! We find that in Psalms 22,7 David describes himself as “a worm, not a man.” Furthermore, we have a tradition that the presence of G’d manifests itself only to the humble, the self-effacing (compare Mechilta on Exodus 12, item 9). This is also what is meant in Isaiah 57,15: “I dwell on high, in holiness; yet with the contrite and the lowly in spirit - reviving the spirits of the lowly.” Similarly, Torah knowledge becomes the permanent property only of the lowly in spirit (compare Derech Eretz Zuta 8). Our sages in Taanit 7 ask: “why is the Torah compared to water so that the prophet Isaiah 55,1 when inviting people to learn Torah, called out: “come all you who are thirsty for water and get water!” Just as waters leave the elevated place they originate in and flow downwards, so the Torah cannot be at home for long in someone whose heart feels proud and superior to others. In the Aggadah of Eiruvin 55 we also have a statement that the words of Moses in Deut. 30,12 that the Torah is not found in heaven refers to arrogant people and that Torah does no make its home in the brain of such people. People who raise their own importance as if it reached heaven, are not liable to retain their Torah knowledge. True Torah knowledge is attained by those who “kill” themselves (i.e. kill their ego) in order to attain it. The Torah speaks of אדם כי ימות באוהל “when someone dies in the tent” (of Torah), compare Numbers 19,14. Our sages (Bereshit Rabbah 19,7) have formulated the principle that עיקר שכינה בתחתונים, that the principal manifestation of G’d’s attribute of כבוד is found among the terrestrial beings, as we know from Genesis 3,8 “they heard the voice of G’d walking by Himself in the garden following the prevailing wind of the day.” David alluded to the mystical element in all this in Psalms 104,17 when he said: “the stork has her home in the junipers.” [The word חסידה here translated as “stork,” was also the name of a daughter of Avraham who excelled in deeds of loving kindness for mankind which is why her name became known as חסידה, (as opposed to חסיד, masculine). Compare Zohar Pinchas 217. Rabbi Chavell. Ed.] Seeing that Adam sinned, the Shechinah began its gradual retreat from the terrestrial universe, a retreat which was reversed only with the advent of Avraham and which was reversed totally with the inauguration of the Tabernacle. The Torah was revealed on Sinai, a low mountain instead of on a high mountain such as Mount Hermon. This was intended to further make the point that what appears to dwarf all else physically is not necessarily what Torah and its message is all about. In Psalms 68,17 David refers to the hostility of the mountains of Bashan toward the mountain on which the Torah was given, Mount Sinai. Those mountains thought that they had a far better claim to serve as G’d’s residence on earth. [I have translated the author’s words according to the text in my and other editions, although, personally, I feel that the jealousy of the mountains in Bashan described in the verse quoted was directed against Mount Zion, the site of the Temple, much lower than the mountains of Bashan. After all, the psalm speaks about לשבתו “serving as His residence.” Mount Sinai never served as the site of G’d’s residence on earth. Ed.]
ופניתי אליכם, “I will turn (My attention) to you, etc.” I will cause that My grace will remain attached to you. It is a well known fact that this state of affairs is the objective of the intelligence with which man has ben equipped. What is known as 'רצון ה', “G’d’s grace (goodwill),” is what עולם הבא, the world of the future, is all about. We have an allusion to this in Psalms 30,6 that רגע באפו חיים ברצונו, (normally translated as) “a moment of His anger is like a lifetime of His goodwill.” Here the meaning is understood to be the combined amount of time G’d is angry at the creatures in the terrestrial universe. Or, “G’d needs to vent His anger for a moment at the creatures in the terrestrial world in order for them to ultimately merit enjoying His goodwill in the world to come.” It is as a moment compared to the infinitely long time, “a lifetime.” He displays goodwill in the hereafter. When G’d speaks of והתהלכתי בתוככם, “I will walk among you,” in verse 12, we must not understand this in the purely physical sense, but according to Sifra Bechukotai 3,3 it means that in the future, in the hereafter we have described, the Lord will go for a walk among the righteous who have taken their places in that world. The word may be compared to when G’d used to “walk about” in Gan Eden, in Genesis 3,5. It is a metaphor for G’d’s attribute כבוד feeling at home among people. The written Torah, ever at pains to express concepts which do not exist on earth in language we understand, describes such concepts in words we can understand. The word בתוככם, “among you,” may be understood as related to something round, without beginning or end, a circle in which every spot is equidistant from the centre. People who dance in a circle are happy, seeing all of them are equidistant from the point which is the centre, i.e. in this instance the point where G’d is perceived to be. Having said that G’d will relate to the Jewish people like the point, centre inside a circle, the Torah goes on to describe the Lord as being G’d for the Jewish people (verse 13). This is an illustration of Isaiah 25,9 who speaks of the Jewish people saying (something sounding almost blasphemous) “here is this One who is our G’d.” This verse is describing graphically the closeness in terms of knowledge and intellectual appreciation of the Lord which will exist in that idyllic period. Just as certain people have intimate psychological knowledge and understanding of certain ones of their friends, so the righteous at that time will have insights into the way G’d operates. Naturally, the word “this” in the verse in Isaiah is not to be understood literally anymore than the mixed multitude speaking of the absent Moses in Exodus 32,1 when they said: “for this man Moses, etc.” meant by the word זה, “this,” that they could see Moses at that time. Seeing that Moses had been well known to the people, it was in order to refer to him as “this man,” even though he was not physically present and visible at that time. In other words, our paragraph is an illustration of the fact that there is reward in the hereafter for good deeds performed in this life. The Torah garbed this information in language we can understand, relying on our intellectual astuteness to understand what is meant. It is an unusual thing for the Torah to do this as the Torah does not generally spell out matters relating to the world of disembodied spirits. Even our prophets did not have a clear understanding of what goes on in that world, so that our sages in Berachot 34 went on record saying that all the prophecies of the prophets related only to matters on earth, no one having become privy to anything which goes on in that other world except G’d Himself.” Further proof that this paragraph does refer to matters transpiring in the afterlife is the indisputable fact that the promises recorded here have never come true in history, in life on earth.
BEIN HA’ARBAYIM’ (AT EVENTIDE). “The period beginning at the sixth hour and onward, [counted from the beginning of the day, which in Torah-law is always divided into twelve hours], is called bein ha’arbayim (at eventide), because the sun inclines in the direction of its setting there to become darkened. It appears to me that the expression bein ha’arbayim denotes those hours which are between the beginning of the darkening of the day and the final darkening at night. The darkening of the day is at the beginning of the seventh hour of the day, from the time the shadows of the evening are stretched out, (Jeremiah 6:4.) and the darkening of the night is at the beginning of the night. The word erev (night) is an expression of gloom and darkness, just as in the verse, All joy is ‘arbah’ (darkened).” (Isaiah 24:11.) Thus the language of Rashi. Rabbi Abraham ibn Ezra refuted [this explanation of Rashi] by pointing to the verse which says, And when Aaron lighteth the lamps ‘bein ha’arbayim’ (Further, 30:8.) [‘There is no doubt that he lights the lamps at sundown”], as it is written there, Aaron and his sons shall set it in order from evening to morning. (Ibid., 27:21.) [Thus it proves that bein ha’arbayim does not begin with the seventh hour of the day as Rashi would have it, but at sundown near night.] Besides, the verse regarding the paschal offering itself states: There thou shalt sacrifice the Passover-offering at even, at the going down of the sun, at the time thou camest forth out of Egypt, (Deuteronomy 16:6.) and “the going down of the sun” occurs at sunset. [How then could Rashi explain bein ha’arbayim mentioned here as commencing at the seventh hour of the day?] But this is no refutation of the Rabbi’s [Rashi’s] explanation. Our Rabbis have already said (Berachoth 9a.) that the meaning of the verse is as follows: “At even, you slaughter [the Passover-offering]; at the going down of the sun, you eat it; at the time thou camest forth out of Egypt, [i.e., in the morning of the fifteenth day of Nisan, it becomes nothar] (Literally, “left over.” Portions of sacrifices left over after the prescribed time within which they are to be eaten must be burnt. See “The Commandments,” Vol. I, pp. 103-4. Now since the Passover-offering is to be eaten only on the night of the fifteenth day, whatever is left by the morning of that day is to be burnt. The actual burning, however, takes place on the morning of the sixteenth day, since it is not permissible to burn nothar on a Festival day.) and you burn it.” The Rabbi [Rashi] has already so commented [in his commentary to Deuteronomy 16:6]. The correct interpretation on this matter appears to me to be that the night is called erev, as it is said, ‘ba’erev’ ye shall eat unleavened bread. (Further, Verse 18.) and this is at night, as it clearly states, And they shall eat the flesh in that night, roast with fire, and unleavened bread. (Ibid., Verse 8.) Similarly, And there was ‘erev’ and there was morning, (Genesis 1:5.) means the beginning of night when the stars do come forth. The same applies to the verse, In the twilight, ‘ba’erev’ of the day, in the blackness of night and the darkness, (Proverbs 7:9.) [where the word ba’erev, coming after “the twilight,” must signify the night]. Now the end of the day is also called erev, as the verses indicate: And the two angels came to Sodom ‘ba’erev,’ and Lot sat in the gate of Sodom; (Genesis 19:1. In view of the fact that Lot surely did not sit in the gate at night, ba’erev must mean at the end of the day.) And it came to pass ‘ba’erev’ that the quails came up, (Further, 16:13.) and the quails did not come at night. (Ibid., Verse 12: At eventide ye shall eat flesh. This clearly indicates that the quails came before the night. The word ba’erev in the verse, And it came to pass ‘ba’erev’ that the quails came up, must therefore mean at the end of the day.) There are many other such cases. It is further written: ‘Erev,’ and morning, and at noonday, I will sigh and moan. (Psalms 55:18.) Now these three periods include the whole day [of twenty-four hours. Therefore, if we interpret erev as meaning actual night, the hours from noonday to night will be missing here. We must] thus conclude that [the period] immediately after noonday is called erev, [which lasts from the latter part of the day till morning. Thus the verse encompasses the whole day of twenty-four hours]. Morning is so called from sunrise and thence onward as long as the sun remains in the east. This period lasts four hours, just as the Rabbis testified (In Tractate Eduyoth 6:1. This testimony is attributed to Rabbi Yehudah ben Baba.) that the morning Daily Whole-offering [for the entire congregation of Israel] may be offered in the [first] four hours of the day [but not later]. After morning, the time is called tzohorayim (noonday), just as it is said, from morning until ‘tzohorayim’ (noon). (I Kings 18:26.) It consists of two hours: the fifth and the sixth hours of the day. The word tzohorayim is of the root ‘tzohar’ (A light) shalt thou make to the ark, (Genesis 6:16.) and implies brightness. It is written in the plural [tzohorayim] because it is the two [brightest parts of the day] which, so to speak, make two tzohorayim. It may be that it is written in the plural because light is then disseminated on all sides. In the morning the light is centered in the east, and towards evening it is in the west, but in the middle of the day when it is high in the sky, it gives light on all sides. When tzohorayim (noonday) passes and the sun departs from shining upon two sides, the time of the day is called arbayim — [from the root erev (darkness)] - because the sun has darkened from [its state of shining on] those two sides. This period [of arbayim] lasts as long as the sun shines in the sky [and is permissible for the slaughtering of the Passover-offering]. But beginning with sundown, which is about an hour and a quarter [before the day terminates with the coming out of the stars], it is no longer the time for the slaughtering thereof according to the opinion of our Rabbis, (Mechilta Pischa, 5: “At eventide. I might understand this to mean at the evening twilight. Scripture therefore says, etc.”) for that period of time is no longer arbayim but rather erev yom (the evening of the day). (In the twilight, ‘b’erev yom’ (in the evening of the day) (Proverbs 7:9).) The reason it is called bein ha’arbayim [in the Torah, and not just arbayim], is not that the word bein signifies here “between,” [as Rashi above explained that the expression bein ha’arbayim denotes that time-period which is “between” the beginning of those hours, etc.], but it is something like “in their midst,” similar to these verses: Let there now be an oath ‘beinotheinu beineinu ubeinecha'; (Genesis 26:28. It is generally translated: between us, even between us and thee. But according to Ramban, the meaning thereof would be: “let there be an oath in our midst, even in us and in thee.”) A piece of land worth four hundred shekels of silver, what is that ‘beini ubeincha’?; (Ibid., 23:15. It is generally translated: between me and thee. Ramban understands it: “in the midst of me and you, the value of the land is not worth discussing.”) And her stature was exalted ‘al bein’ (among) the thick branches; (Ezekiel 19:11. Ramban would explain it: “her stature was exalted in the midst of the thick foliage.”) Take fire ‘mibeinoth’ the wheelwork, (Ibid., 10:6. It is generally translated: “from ‘between’ the wheelwork.”) which means from “within their midst”; Take up their fire-pans ‘mibein’ the burning, (Numbers 17:2.) which means “from the midst thereof,” similar to the expression, She rises also ‘be’od’ night, (Proverbs 31:15. It is generally translated: “she rises also ‘while it is yet’ night.”) which means in the midst of the night. And so is the expression bein ha’arbayim, [which signifies “in the midst of that part of the day called arbayim,” as explained above]. It does not state ba’arbayim, for that might have indicated the erev of many days. Thus Scripture is saying that we should slaughter the Passover-offering in the midst of the arbayim, since the time prescribed by the Torah for the slaughtering of the Passover-offering is from after the sixth hour of the day till the commencement of sunset. And Scripture also says, In the first month, on the fourteenth day of the month ‘bein ha’arbayim’ (at eventide) is the Passover of the Eternal, (Leviticus 23:5.) which refers to the time of the slaughtering [of the Passover-offering]. Similarly, the verse, In the fourteenth day of this month ‘bein ha’arbayim’ ye shall observe it, (Numbers 9:3.) refers to the beginning of the observance, which is the slaughtering, [while the eating of the Passover-offering takes place on the following night]. The verse stating [in connection with the quails], ‘bein ha’arbayim’ ye shall eat flesh, (Further, 16:12.) also refers to the hours mentioned, [i.e., from after the sixth hour of the day till the start of sunset], since they had extensive time for the eating of meat. The following verse there which states, And it came to pass ‘ba’erev’ (at even), that the quails came up, (Ibid., Verse 13.) is [so stated] because on the first day, the quails came up for one hour within that period called erev. (In other words, Scripture is stating that during the part of the day called erev which, as explained above, extends from immediately after tzohorayim until the end of the day — making a period of six hours — the quails came up for a time. See my Hebrew commentary, p. 327, for further discussion of this text.) [Therefore it does not say, “and it came to pass bein ha’arbayim that the quails came up,” for that would have signified that the quails came up during the whole stretch of time from after the sixth hour of the day till sundown.] It is possible to explain the expression bein ha’arbayim in accordance with the explanation of Rashi, (The plural form of arbayim suggests two kinds of erev, and the word bein signifies “between.” Thus bein ha’arbayim denotes those hours which are between the darkening of the day and the darkening of the night. Thus is the explanation of Rashi. Ramban proceeds to confirm Rashi’s explanation that the word bein means “between,” but adds that the plural form of arbayim denotes two different periods of the day, unlike Rashi who wrote that it is between the darkening of the day and the darkening of the night, as will be explained.) i.e., that there are two kinds of erev, an erev of the morning and an erev of the day, for Scripture so calls them: the ‘minchah’ of the morning, (Further, 29:41. Ramban will explain the word minchah.) and the ‘minchah’ of the evening, (II Kings 16:15.) as it is said, And it came to pass in the morning, about the time of making the ‘minchah’, (Ibid., 3:20.) and it further says, And I sat appalled until the ‘minchah’ of the evening. And at the evening ‘minchah’ I arose up from my fasting. (Ezra 9:4-5.) Now the word minchah is an expression denoting the resting of the sun and the diminution of its great light, just as the Targum rendered [l’ruach hayom] l’manach yoma (where the day comes to rest). (In Genesis 3:8, we read: And they [Adam and Eve] heard the voice of the Eternal G-d walking in the garden of Eden ‘l’ruach hayom,’ which Rashi interpreted: “in that direction towards which the sun travels, which is the west.” Onkelos rendered it: l’manach yoma, “in the afternoon,” or literally, “when the day comes to rest.” Thus it is seen that the word minchah denotes rest.) And the plural form of arbayim connotes the two afternoons: “the greater afternoon,” [i.e., the time from six and a half hours after the beginning of the day], and “the smaller afternoon,” [i.e., from nine and a half hours after the start of the day until sunset], which the Sages have mentioned. (Berachoth 26b.) Now during this entire period [of bein ha’arbayim], it is permissible to kindle the lamps of the candelabrum [in the Sanctuary] (Unlike the opinion of Ibn Ezra mentioned above, i.e., that the kindling of the lamps of the candelabrum in the Sanctuary was done at sundown.) and to burn the incense, both of which are not permissible to be done at night but only at the time of the Daily Whole-offering of the eventide, and in fact their performance precedes the actual offering of the sacrifice upon the altar. Onkelos’ opinion seems to incline towards this explanation [that the plural form of arbayim denotes two different parts of the day], for he translated bein ha’arbayim as bein shimshaya (between the suns), meaning the times when the sun is in the east and the sun is in the west. The verse stating, Aaron and his sons shall set it in order from evening to morning, (Further, 27:21. From this verse, Ibn Ezra had proven at the beginning of this discussion — see at Note 123 — that the lamps of the candelabrum are kindled at sundown. Ramban proceeds to explain that the purport of the verse is that the priests are to put into the lamps their due measure of oil so that they will burn from evening to morning, but not that it mattered that they were kindled only at sundown. As explained above, that could be done anytime during “the greater afternoon” and “the smaller afternoon.” Thus Ibn Ezra’s strictures on Rashi are removed.) means [that it be given its due measure of oil] so that it may burn a whole night [although the actual kindling thereof could be done anytime in the bein ha’arbayim. It does not mean, as Ibn Ezra explained, that this verse teaches that the kindling of the candelabrum took place at sundown]. Thus we can explain the verse, There thou shalt sacrifice the Passover-offering ‘ba’erev’ (at even), (Deuteronomy 16:6. See above at Note 124 how Ibn Ezra brought this verse in proof against Rashi’s explanation. Ramban already refuted it above on the basis of the teaching of the Rabbis. Here he refutes Ibn Ezra on the basis of the plain meaning of what he has shown, i.e., that erev also means the afternoon, etc. Ramban’s own explanation of this verse is yet to follow.) to mean at the above-mentioned time, [i.e., the afternoon], for that is called erev [as explained]. The following expression there, at the going down of the sun, is connected with the following verse, And thou shalt roast and eat it. (Ibid., Verse 7.) There are many such cases in Scripture [where an expression in one verse is connected with the following verse]. (See Vol. I, pp. 437-8.) In my opinion however, the verse, There thou shalt sacrifice the Passover-offering, does not at all refer to the time of the slaughtering thereof, [which took place on the afternoon of the fourteenth day of Nisan]. Rather, the purport thereof is to state that at the place which the Eternal thy G-d chose to establish His name in, there thou shalt observe [the commandment concerning] the Passover-offering at night, at the going down of the sun, which is the time thou camest forth out of Egypt. It is concerning this performance that Scripture says [in the following verse], And thou shalt roast and eat it in the place (Ibid., Verse 7.) mentioned. The sacrifice itself is called zevach, (Ramban’s intent is to clarify that the word tizbach — There thou shalt ‘tizbach’ the Passover-offering — does not mean “slaughter,” in which case it would necessarily be referring to the afternoon of the fourteenth day of Nisan. Instead, Ramban proceeds to show that the word zevach refers to the sacrifice itself, and the verse therefore refers to the eating thereof which takes place on the following night of the fifteenth day. All this, however, is from the standpoint of the plain meaning of Scripture. Ramban has already noted that the Rabbis in the Talmud (see Note 125), as well as Rashi in his commentary to Deuteronomy 16:6, have explained tizbach as “slaughter.”) as Scripture says, Thou shalt not offer the blood of ‘zivchi’ (My sacrifice) upon leaven, (Further, 34:25.) which means “My Passover-offering.” This then is the purport of the whole chapter [in Deuteronomy]: Observe the month of Aviv, and observe the Passover unto the Eternal thy G-d; for in the month of Aviv the Eternal thy G-d brought thee forth out of Egypt by night, etc. Thou shalt eat no leavened bread with it. (Deuteronomy 16:1-3.) Thus He mentioned the observance of the Passover-offering and the night, [clearly indicating that in those verses, He refers only to the time of the eating of the Passover-offering, which occurs on the night of the fifteenth day, and not to the slaughtering thereof which takes place in the afternoon of the fourteenth day]. Commanding how they are to eat it, He then mentioned that [we must eat no leavened bread] for seven days. (Ibid., Verse 3.) But in this entire chapter, there is not a single reference to the fourteenth day of Nisan on which the slaughtering of the Passover-offering takes place. Similarly He said there, Neither shall any of the flesh which thou sacrificest the first day at even, remain all night until the morning, (Ibid., Verse 4.) Now the expression, the first day at even, [definitely] means the fifteenth day of Nisan, the first of the seven days mentioned, (Ibid., Verse 3.) since the fourteenth day is not mentioned here at all. So also, the verse stating, On the fourteenth day of the month at even, ye shall eat unleavened bread, (Further, Verse 18.) means the night of the fifteenth day. Thus the intent of the expression, which thou sacrificest the first day at even, (Ibid., Verse 4.) is that neither shall any of the flesh of the offering which you are eating on the night of the first day [of the seven-day festival] remain until the morning.
וירא ישראל, the ones on the far shore of the Sea of Reeds, את מצרים, dying and drowning על שפת הים, while they themselves were safely on the beaches of the sea. As soon as the last Israelite had climbed out of the bed of the sea, they saw that the sea had turned back to engulf the pursuing Egyptians and that these were drowned in it. This is in line with the plain meaning of the verse, something I already explained in connection with Genesis 3:8 on the expression וישמע את קול ה', that the perception by the Israelites of Egyptians dying was more of an aural kind than a visual kind. [the fact that on occasion the ear can be as powerful and reliable an instrument of perception as the eye, has been proved in Exodus 20,14 where רואים את הקולות means that the noise was as convincing as if a visual image had been seen. Ed.]
וישמעו AND THEY HEARKENED — The Targum renders this by “and they accepted it from him” (i.e., they agreed with him). Wherever the verb שמע means agreeing with a person’s statement — obeying — as here, and as (28:7) “and Jacob had hearkened (וישמע) to his father”, and (Exodus 24:7) “We will do and we will obey (ונשמע)” it is translated in the Targum by קבל “accepting”, but wherever it merely means hearing with the ear, as e. g. (3:8) “And they heard (וישמעו) the voice of the Lord God walking in the garden”, and (27:5) “and Rebecca heard (שומעת;”, and (31:1) “And Israel heard (וישמע)”, and (Exodus 16:12) “I have heard (שמעתי) the murmurings of the children of Israel”, — all such cases are rendered by various forms of ושמעו: שמע “and they heard“, ושמעת “and she heard”, ושמע “and he heard”,שמיע ,קדמי “there is heard before Me” (I have heard).
The sun. הַיּוֹם here means] “the sun,” (Usually it means “the day.” ) and similarly, “in the direction of the sun הַיּוֹם,” (Bereishis 3:8. ) and similarly, “for behold, the sun הַיּוֹם comes, burning like a furnace,” (Malachi 3:19. ) and once the sun has spread, “I will go to Mount Moriyah,” into the eternal Temple, [from] Bereishis Rabbah, (Bereishis Rabbah 55:7. ) i.e., from when they sinned before Me by profaning My sacred offerings and by spurning My meal offerings in the days of Chofni and Pinchas. (See I Shmuel 2:12-17. ) I will leave you and I will abandon this Tabernacle, and I will choose for Myself Mount Moriyah, into the eternal Temple. And there, “you are completely beautiful ... and you are without blemish,” (Below Verse 7. ) and there I will accept all your sacrifices.
This passage is beautifully expounded by Midrash Rabbi Tanchuma. Rashi is answering the question: Why does the Torah use the term “took”? However, given that Rashi says in Parshas Bereishis (3:8) the he comes only to explain the plain meaning of the Torah, not its Midrashic interpretation, he therefore says here that “this chapter is beautifully expounded…” Since the Midrashic explanation is close to the plain meaning, Rashi explains it according to the Midrashic interpretation and it is not necessary to explain it according to the plain meaning.
However, although the practical necessities would require burying the body in the receptacle in which it is delivered by the government to the family, the question is whether this is at all permissible according to Jewish law. There is, of course, the general legal objection to disturbing the remains unduly. On the other hand, there is some objection to a metal casket. The fact of the matter is that even a complete wooden casked has no firm legal basis, the law requiring that the body should be actually buried in the earth. See Nachmanides quoted by Karo to Tur Yore Deah 363, who says that the use of the coffin in Talmudic times was only for the bones after the flesh decayed. The only Scriptural warrant for a wooden casket seems to be the midrash in Genesis Rabba Chapter 19, Section 8, based upon the phrase in Genesis 3:8; "And Adam hid himself from before the Lord among the trees (etz) of the garden.— To this the Midrash comments: This is the hint that his descendants will be buried in coffins of wood. The law, Tur Yore Deah 363 and Shulchan Aruch, prefers burial directly in the earth. It seems to concede burial in a coffin provided that the coffin is open to the earth at the bottom. Then a concession is made to the completely closed coffin provided holes are bored in it to permit contact with the earth. However, Karo, Yore Deah 363 #5, speaks of stone caskets; and the Talmud (b. Sota 13a) says that Joseph's coffin was made of metal.
[1] “And Adam and his wife hid themselves from the presence of the Lord God in the midst of the forest of the garden” (Gen. 3:8). He introduces a doctrine showing that the bad man is an exile. For if virtue is a city peculiar to the wise, the man who has no capacity to partake of virtue has been driven away from the city, in which the bad man is incapable of taking part. It is accordingly the bad man only who has been driven away and sent into exile. But the exile from virtue has by incurring such exile hidden himself from God. For if the wise, as being His friends, are in God’s sight, it is evident that all bad men slink away and hide from Him, as is to be expected in men who cherish hatred and ill-will to right reason.
[28] In what manner, then, the bad man is in banishment and hiding himself from God we have shown; let us consider now where he hides himself. “In the midst,” it says, “of the wood of the garden” (Gen. 3:8), that is in the centre of the mind, which in its turn is the centre of what we may call the garden of the whole soul: for he that runs away from God takes refuge in himself.
A. MAN EXILED. Gen. 3:8 (1–48)
Why they sewed fig-leaves into girdles? (Genesis 3:8).
What is meant by the statement that the sound was heard of God walking in the Paradise? was it the sound of his voice, or of his feet? and can God be said to talk? (Genesis 3:8).
What is meant by the statement that the sound was heard of God walking in the Paradise? was it the sound of his voice, or of his feet? and can God be said to talk? (Genesis 3:8). Those gods who are in heaven, perceptible to our outward senses, walk in a ring, proceeding onwards by a circuitous track; but the Supreme Cause is steadfast and immoveable, as the ancients have decided. But the true God gives some indication also, as if he wished to give a sense of motion. For in truth even without his uttering any words, the prophets hear him, by a certain virtue of some diviner voice sounding in their ears, or perhaps being even articulately uttered. As therefore God is heard without uttering any sound, so also he gives an idea of walking when he is not walking, nay, though he is altogether immoveable. But do you not see that before they had tasted of wickedness, as they were stable and constant, and immoveable and tranquil, and uniform, so also in an equal manner must they have looked upon the Deity as immoveable, as in fact he is. But they once had become endued with cunning, they, by judging from themselves, began to strip him of his attributes of immobility and unchangeableness, and conjectured that he too was subject to variation and change.
Why while they are hiding themselves from the face of God, the woman is not mentioned first, since she was the first to eat of the forbidden fruit: but why the man is spoken of in the first place; for the sacred historian's words are, "And Adam and his wife hid themselves?" (Genesis 3:9). The woman, being imperfect and depraved by nature, made the beginning of sinning and prevaricating; but the man, as being the more excellent and perfect creature, was the first to set the example of blushing and of being ashamed, and indeed, of every good feeling and action.
Why they did not hide themselves in some other place, but in the middle of the trees of the Paradise? (Genesis 3:9). Every thing is not done by sinners with wisdom and sagacity, but it often happens that while thieves are watching for an opportunity of plunder, having no thoughts of the Deity who presides over the world, the booty which is close to them and lying at their feet is by some admirable management wrested from them without delay: and something of this kind took place on the present occasion. For when they ought rather to have fled to a distance from the garden in which their offence had taken place, they still were arrested in the middle of the Paradise itself, in order that they might be convicted of their sin too clearly to find any refuge even in flight itself. And this statement indicates in a figurative manner that every wicked man takes refuge in wickedness, and that every man who is wholly devoted to his passions flies to those passions as to an asylum.
The Divine Presence descended to the world ten times. Once in the Garden of Eden, as it says (Genesis 3:8), “They heard the sound of the Eternal God moving in the garden,” and it [also] says (Song of Songs 6:2), “My beloved has gone down to his garden.” Once in the generation of the Tower of Babel, as it says (Genesis 11:5), “And the Eternal went down to see the city and the tower.” Once in Sodom, as it says (Genesis 18:21), “I will go down and I will see about the cries that have come up to Me.” Once in Egypt, as it says (Exodus 3:8), “I have come down to save them from the hands of the Egyptians.” Once at the sea, as it says (Psalms 18:10), “And He bent the heavens and came down.” Once at Sinai, as it says (Exodus 19:20), “And the Eternal came down upon Mount Sinai” before all the people. Once in the Temple, as it says (Ezekiel 44:2), “And the Eternal said to me, this gate must be kept closed and is never to be opened…because the Eternal, the God of Israel, has come through it.” And once in a pillar of cloud, as it says (Numbers 11:25), “And the Eternal came down in a cloud.” And once more in the future, in the days of Gog and Magog, as its says (Zechariah 14:4), “He will set his feet down, on that day, upon the Mount of Olives.”
O you who linger in the garden, (Heb. plural. Meaning of verse uncertain.) A lover (Heb. plural. Meaning of verse uncertain.) is listening; Let me hear your voice.
They heard the voice of [the Word of] Adonoy Elohim moving in the Garden at the breeze [in the evening] of the day. The man and his wife hid themselves from [the Presence of] Adonoy Elohim among the trees of the Garden.
So they heard the sound of God walking in the garden in the coolness of the day, and Adam and his wife hid themselves from the presence of God among the trees of the garden
And they heard the voice of the Word of the Lord God walking in the garden in the repose of the day; and Adam and his wife hid themselves from before the Lord God among the trees of the garden.
| וַיִּקְרָ֛א יְהֹוָ֥ה אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃ | 9 J | God יהוה called out to the Human and said to him, “Where are you?” |
He said to him, "Where are you?" For this is the way of the Holy One, to speak like people to [other] people.
And He called: Every, "and He called," is an expression of love - as it is taught at the beginning of Torat Cohanim. (And see what I wrote on the book of Exodus 8:21.) And it is found explicitly in Vayikra Rabbah, Chapter 1:9, "'And He called to Moshe' (Leviticus 1:1) - and is it not also written about Adam, 'And the Lord God, called to Adam?'" It is clear from this that the Holy One, blessed be He, did not punish [Adam] as someone volitional and transgressing contemptuously. For behold, God knew that it was on account of the woman. So it is from this reason that He did not punish him with death on that day as He had warned him, but rather judged him as [someone] inadvertent. And that which He said to him (Genesis 3:19), "until your return to the ground" - He did not say it as a punishment. As behold, [even] without a punishment, man returns to the dirt by nature - except by way of the supernatural power of the tree of life; or [with] one who is above nature, like Chanoch or Eliyahu. But the nature of man is to return to his dirt (and as I wrote above 2:9); and the punishment was only, "on the day that you eat from it, etc." (Genesis 2:17) - which only implies if he ate [it] volitionally. This is the straightforward understanding of the matter, even though it is known that there are other opinions about this. But the opinion of our Rabbis, may their memory be blessed, about the understanding of, "and He called," is as I have written.
AND THE LORD GOD CALLED. Where art thou was a means of starting a conversation. Similarly, Where is Abel thy brother? (Gen. 4:9). (God thus knew what happened to Abel. Hence Where is Abel thy brother was a means of starting a conversation. Similarly God knew where Adam was, and Where art thou was a means of starting a conversation.) Behold, Cain denied his brother’s whereabouts, but God responded, the voice of thy brother’s blood crieth unto Me from the ground (Gen. 4:10).
Where are you. That is, where are you spiritually? See how you have fallen!
ויאמר לו איכה? He said to him: "Where are you?" The meaning is: Why do you hide yourself and do not appear before Me? Adam replied that he was afraid because he considered himself naked, and as it is forbidden to stand naked in front of a Torah scroll it certainly is unseemly to appear before G'd in such a state. According to our exegesis, he meant they had become aware of their reduced stature. Their sin had made them aware of the loss of their aura of holiness, hence their nakedness. They could not have referred to actual nudity as the Torah already reported that they sewed together fig-leaves to serve as clothing.
ויקרא..איכה, He called out “where are you?” G’d used these words as an opener for the conversation, not because He was unaware of their whereabouts. We find a repeat of this when G’d opened His conversation with Kayin (Genesis 4,9) or with Moses (Exodus 4,2).
איכה WHERE ART THOU — He knew where he was, but He asked this in order to open up a conversation with him that he should not become confused in his reply, if He were to pronounce punishment against him all of a sudden. Similarly in the case of Cain, He said to him, (4:9) “where is Abel thy brother?” Similarly with Balaam, (Numbers 22:9) “what men are these with thee?” — to open up a conversation with them; so, also, in the case of Hezekiah with reference to the messengers of Merodach-baladan (Isaiah 39:3).
ויקרא, rief ihm zu, aus der Ferne, im Zurückziehen. אִי) איכה, ein abgeschlossener, isolierter Raum, Insel und auch א"י wegen seiner besonderen und isolierenden Bestimmung, איה die Frage nach dem Orte.) Wo bist du? Welche Stellung hast du eingenommen? Auf welcher Stufe befindest du dich?
Where are you. Why do you not show yourselves openly as before?
He knew... that he not be bewildered. In other words, Hashem wanted him to say, “I have sinned,” and repent in his heart. For Hashem wants [the wicked] to repent, not that they die. You might ask: Here Rashi says that Hashem spoke to Bilam for a similar reason. So why does Rashi explain in Parshas Balak that Hashem’s intent was to mislead him? The answer is: There as well, Hashem wished to enter into conversation, but [with a different intent:] He increased His speech with Bilam and said, “Who are these people with you?” to mislead him. (Re’m)
The Lord God called to the man, and said to him: Where are you? This question is, of course, not designed to elicit information. It is a summons: Where are you? Stand before Me!
“I am in the midst of the exile” (Ezekiel 1:1). The inner, essential “I” – whether of the individual or of the community – appears within [an entity] only in relation to its holiness and purity [and] in relation to the degree of its supernal power suffused by the pure light of an elevated illumination, flaming within it. “We and our forefathers sinned” (Psalms 106:6). Adam sinned. He was alienated from his essence. He turned to the consciousness of the serpent and lost himself. He did not know how to give a clear answer to the question, “Where are you?” (Genesis 3:9), because he did not know himself, because he had lost [his] true “I,” with [his] sin of bowing to a strange god. [The nation of] Israel sinned. It “ran after foreign gods” (Deuteronomy 31:16). It abandoned its essential “I.” “Israel rejected goodness” (Hosea 8:3). The earth sinned [during the week of Creation]. It denied its essence. It constricted its power. It went after [limited] goals and purposes. It did not give forth all of its hidden power so that the taste of the tree would be equal to the taste of its fruit (Sukkah 35a). It raised its eyes to look outside of itself, to think about [its trivial] future, its “career.” The moon complained [at that time] (Hullin 60b). [As a result,] it lost its internal orbit, the joy of its portion. It was dreaming of a superficial beauty of royalty. Thus does the world continue to sink, with the loss of the “I” of every [entity] – of the individual and of the whole. Learned educators come and focus on the superficial. They too remove their consciousness from the “I.” They add straw to the fire, give vinegar to the thirsty, and fatten minds and hearts with everything that is external to them. And the “I” grows progressively forgotten. And when there is no “I,” there is no “He,” and how much more is there no “You.” The Messiah is called “the breath of our nostrils, the anointed one of God” (Lamentations 4:20). This is his might, the beauty of his greatness: [that] he is not outside of us. He is the breath of our nostrils. Let us seek Hashem our God and David our king. Let us tremble before God and His goodness. Let us seek our “I.” Let us seek ourselves – and find. Remove all foreign gods, remove every stranger and illegitimate one. Then “you will know that I am Hashem your God, Who takes you out of the land of Egypt to be your God. I am Hashem your God” (cf. Numbers 15:41).
And you will see that this is what happened to man from the beginning, and to his progeny afterward to this day; for when it was that they followed their eyes and the body rules and not the soul, therefore the Holy One blessed is He also went with them in hiding of his countenance. And to Adam was said from the beginning "...by the sweat of your brow shall you eat bread" (Genesis 3:9), and from then and onward "all of the work of man is for his mouth, and also the soul shall not be filled" (Ecclesiastes 6:7). And behold wisdom became excluded and was removed from mankind:
Chapter (78) 79: Torah [1] "And Judah he sent before him unto Joseph" (Genesis 46:28). As it is said in scriptures: "A small city (Ecclesiastes 9:14), this is the Garden of Eden. And there are few people in it (Ecclesiastes 9:14), these are Adam and Eve. And a great king came to it (Ecclesiastes 9:14), this is the serpent. And he built great fortifications on it (Ecclesiastes 9:14), because God knows, etc. (Genesis 3:5). And a poor and wise man was found in it (Ecclesiastes 9:15), this is Adam, as it is said 'And the man called his wife's name Eve' etc. (Genesis 3:20). And if he had been in the Garden of Eden when the serpent deceived Eve, they would not have eaten from the tree. And he saved her (Ecclesiastes 9:15), 'the woman whom you gave to be with me' etc. and ate (Genesis 3:12), for if he had not confessed to eating, God would have destroyed the Garden of Eden for their sake. But because he confessed, he was expelled from the Garden of Eden, as it is said 'And he drove out and completed' (Ecclesiastes 9:15). And Adam did not remember (Ecclesiastes 9:15), God said 'Adam did not remember, but I remember' as it is said 'And the Lord God called to the man' etc. (Genesis 3:9)."
“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9). “The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh] have you become like this? Yesterday (Previously. It cannot mean “yesterday” literally, because Adam did not yet exist on the previous day.) you were loyal to My will, but now to the will of the serpent. Yesterday you extended from one end of the world to the other end, but now you fit “among the trees of the garden”? Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who violated the covenant” (Hosea 6:7) – they were like Adam the first man. (Who violated God’s command.) They were like Adam the first man, whom I put into the Garden of Eden and commanded him, but he violated the command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How could it be [eikha]?’ (Its spelling is identical to ayeka.) I put him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated: “Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of Eden” (Genesis 3:23). And I sentenced him to expulsion, as it is stated: “He expelled the man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated: “The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is written. So it was with His descendants: I brought them into the Land of Israel, I commanded them and they violated the command, I sentenced them to banishment and expulsion, and I lamented over them: Eikha. I brought them into the Land of Israel, as it is stated: “I brought you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall command the children of Israel” (Exodus 27:20). And they violated the command, as it is stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1). And I sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15). And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations 1:1).
“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1). “How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?” They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’ (Alef—the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.) Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?” (Eikha: Alef -1, yod – 10, kaf – 20, heh – 5 = 36. Badad: Beit – 2, dalet – 4, dalet – 4 = 10.) Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?” Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned. (Beds were a general term for anything one would sit on. The fact that the thrones, in this verse, were set in place, implies that previously they had been overturned as a sign of mourning.) ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments. (The word rent, or tear, in Aramaic, biza, is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna).) ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12). Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this. (We would have proven the falseness of idolatry and the idols themselves would have had to concur. The word eikha is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef).) Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim. (This was before the destruction of Jerusalem and the Temple. This is consistent with Rabbi Yehuda’s view that the term eikha is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction.) Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’ (This phrase implies that Jerusalem was already desolate.)
Rav Naḥman began: “Oh, Ariel, Ariel” (Isaiah 29:1) – lion, mighty lion. (He understands the term Ariel to mean mighty lion [ari el].) “The city where David encamped” (Isaiah 29:1) – the city in which David encamped, a city in which no one other than David encamped, (The city became the everlasting capital city of the Davidic kingdom.) the city that David made his royal fortress. “Add year to year, festivals [ḥagim] will come around [yinkofu]” (Isaiah 29:1) – a year began and a year departed, but they did not ascend on the pilgrimage festivals. The roads were growing thorn bushes [higim]. That is what is written: “Ḥagim yinkofu.” (Ḥagim yinkofu is expounded to mean that travelers would have to remove the thorns [yinkofu higim].) “I will distress Ariel” (Isaiah 29:2) – Rabbi Nisa of Caesarea said: From here, that it had been a place of contentment for Israel. “There will be mourning and moaning” (Isaiah 29:2) – mortification upon mortification. “It will be for Me like Ariel” (Isaiah 29:2) – the second destruction will be like the first destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Rabbi Pinḥas began: “If after these you will not heed Me…” (Leviticus 26:18). Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: The Holy One blessed be He does not bring punishment upon Israel until He first warns them. That is what is written: “If after these.” Rabbi Yehoshua says: So Israel would not say: The blows have ceased; He has no others to bring upon us, the verse states: “If after these [ad],” if there are more [od] of these, He has other [punishments] and more like these to bring [upon you]. “I will punish you further, seven ways for your sins” (Leviticus 26:18) – You violated seven transgressions before Me; come and accept upon yourselves seven punishments. You violated seven transgressions before Me, so Jeremiah comes to recite lamentations over you which are seven alphabetic [acrostics], eikha. (The book of Lamentations contains three alphabetical acrostics, in chapters 1,2, and 4, each beginning with the word eikha. Additionally, chapter 3 contains a triple alphabetical acrostic. Chapter 5 is not written in an acrostic, but since it has twenty-two verses, which are the number of letters in the Hebrew alphabet, the midrash refers to this too as alphabetical in the sense that it corresponds to the number of letters in the alphabet (Matnot Kehuna).)
Rabbi Abbahu began: “But they, like men [ke’adam], have violated the covenant” (Hosea 6:7) – this is Adam the first man. The Holy One blessed be He said: I brought Adam the first man into the Garden of Eden, I commanded him, and he violated My command. I sentenced him to banishment and expulsion, and I lamented him with eikha. I brought him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). I commanded him, as it is stated: “The Lord God commanded the man saying.… [but from the tree of knowledge of good and evil you shall not eat]” (Genesis 2:16–17). He violated My command, as it is stated: “Have [you eaten] from the tree from which I commanded you [not to eat?]” (Genesis 3:11). I sentenced him to banishment, as it is stated: “He banished the man” (Genesis 3:24). I sentenced him to expulsion, as it is stated: “The Lord [God] sent him from the Garden of Eden” (Genesis 3:23). I lamented him with eikha, as it is stated: “He said to him: Where are you [ayeka]” (Genesis 3:9); it is written eikha. (Ayeka and eikha are each spelled alef, yod, kaf, heh. Thus, it is as though God used the word eikha, how, regarding Adam, as if to say: How did this come to be, just as the first word of Lamentations is how [eikha].) His descendants, too, I brought into the Land of Israel, as it is stated: “I brought you into a fruitful land” (Jeremiah 2:7). I commanded them, as it is stated: “Command the children of Israel” (Leviticus 24:2). They violated My command, as it is stated: “All Israel has violated your Torah” (Daniel 9:11). I sentenced them to banishment, as it is stated: “From My house I will banish them” (Hosea 9:15). I sentenced them to expulsion, as it is stated: “Send them from My presence and let them go” (Jeremiah 15:1). I lamented them with: “How does…sit solitary?” (Lamentations 1:1).
“What was, its name was already called, and it is known that he is man, and neither can he contend with what is mightier than he” (Ecclesiastes 6:10). “What was, its name was already called” – this is Adam the first man, as it is stated: “The Lord God took the man” (Genesis 2:15), “and it is known that he is man.” This is analogous to a king and a minister who were in a royal carriage and the countrymen sought to say to the king, ‘Sire,’ but they did not know which one he was. What did the king do? He shoved [the minister] out of the carriage and everyone knew that he was the minister. So too, when the Holy One blessed be He created Adam, the first man, the ministering angels were mistaken and sought to say before him: ‘Holy.’ (As they say in praise of God (see Isaiah 6:3).) What did the Holy One blessed be He do? He brought sleep upon him and they knew that he was man, and He said to him: “For you are dust and you will return to dust” (Genesis 3:19). Another matter, “what was, its name was already called” – this is Moses, as it is stated: “The Lord called to Moses” (Leviticus 1:1), and it became known to all that this Moses was a prophet when the Holy One blessed be He said to him: “Now, go, and I will send you to Pharaoh [and take My people, the children of Israel, out of Egypt]” (Exodus 3:10). When it came to that incident, (The sin of the Golden Calf.) He said: “Go descend [as your people…has been corrupted]” (Exodus 32:7). [Moses] said before Him: ‘Master of the universe, when they are good they are Yours, and when they are bad they are mine? Whether they are good or bad they are Yours.’ This is analogous to a king who has a vineyard and he entrusts it to a sharecropper to toil in it. When it produces superior wine, the king says: ‘How fine is the wine of my vineyard!’ When it produces inferior wine, the king says: ‘How poor is the wine of the vineyard of my sharecropper.’ The sharecropper weeps and cries and says before him: ‘My lord the king, when it produces superior wine it is yours, and when it produces inferior wine it is mine? Whether it is good or bad it is yours.’ So too, Moses said: ‘Whether they are good or bad, they are Yours.’ “And neither can he contend with what is mightier than he.” When he said to Him: “Please, let me cross and see the good land” (Deuteronomy 3:25), the Holy One blessed be He said to him: “Let it suffice you, do not speak to Me anymore about this matter” (Deuteronomy 3:26). Another matter, “what was” – this is Jeremiah, and it is known to all that he is a prophet, as it is stated: “Before I formed you in the womb I knew you” (Jeremiah 1:5).
(Numb. 3:15:) ENROLL THE CHILDREN OF LEVI…. This text is related (to Ps. 92:13 [12]): THE RIGHTEOUS ONE SHALL FLOURISH LIKE THE PALM, . Just as the palm its shadow at a distance (Because the long trunk of the palm has no branches.) ; so the reward of the righteous is at a distance . (Tanh., Numb. 1:15; Numb. R. 3:1; Gen. R. 40(41):1; M. Pss. 92:11; cf. above, Gen. 3:9.) Just as the palm produces dates and produces unripenable dates; so it is with Israel. It has Torah scholars within it, and it has ignoramuses ('amme ha'arets) within it. Just as the palm has within it unripenable dates, which never enter the storehouse, yet produces ripe dates, and these do enter the store house; so it was with Israel in the wilderness. Some of them did enter the land of Israel; yet some of them did not enter.
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. < This verse is able > to teach you that the Holy One does not delight in convicting a person, (Tanh., Lev. 4:9.) as stated (in Ezek. 18:32): FOR I DO NOT DELIGHT IN THE DEATH OF ONE WHO DIES. In what does he delight? In vindicating (rt.: TsDQ) his people. [Thus it is stated (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS < SERVANT'S > VINDICATION (TsDQ)…, (This is the interpretation of the midrash and of the new JPS translation.) < i.e. > because of his people's vindication (TsDQ)] and not < their > conviction. So also you find that in the case of the first Adam, when he created him, he set him in the Garden of Eden. Then he gave him a command and said to him: Eat this, but do not eat from this, FOR (according to Gen. 2:17) ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE. < When > he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. < Then > the Sabbath came, and he acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him < about > whether he would repent? It is so stated (in Gen. 3:9): THE LORD GOD CALLED UNTO THE HUMAN. THE LORD can only mean the quality of mercy, as stated (in Exod. 34:6): THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD. For him he had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS, in that he does not delight in convicting a person. He began to talk (in Gen. 3:11–12): WHO TOLD YOU < THAT YOU WERE NAKED? DID YOU EAT FROM THE TREE >…? THEN THE MAN SAID: THE WOMAN…. He left Adam alone and began to talk with the woman, as stated (in vs. 13): THEN THE LORD GOD SAID TO THE WOMAN…. But when he came to the serpent he did not talk with him. Instead he immediately gave him a sentence, as stated (in vss. 14–15): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, < MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD >…. I WILL PUT ENMITY < BETWEEN YOU AND THE WOMAN >…. < Then > he returned to the woman and said to her (in vs. 16): I WILL GREATLY MULTIPLY YOUR PAIN IN PREGNANCY. And when he returned to the man, he did not convict him. Rather he intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi that he said to him (in vs. 19): BY THE SWEAT OF YOUR BROW SHALL EAT BREAD, UNTIL YOU RETURN < … >. YOU RETURN can only be an expression for repentance, since it is stated (in Hos. 14:2 [1]): RETURN O ISRAEL, < TO THE LORD YOUR GOD >. When < Adam > did not repent, he expelled him from the Garden of Eden, as stated [(in Gen. 3:24): AND HE DROVE OUT THE MAN. Ergo] (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. What is the meaning of (ibid., cont.): EVIL MAY NOT ABIDE WITH YOU. R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan: Before the Holy One stand only angels of peace and angels of mercy, but the angels of wrath are far from him. It is so stated (in Is. 13:5): THEY COME FROM A FAR LAND FROM THE END OF THE HEAVENS, EVEN THE LORD AND THE WEAPONS OF HIS WRATH, TO RAVAGE THE WHOLE EARTH. [Another interpretation] (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Johanan said: If you do not pursue evil, evil will not pursue you, nor will it dwell with you.
(Numb. 3:14-15) “And the Lord spoke to Israel in the Sinai Desert, saying enroll the Children of Levi….” This text is related (to Ps. 92:13), “The righteous one shall flourish like the palm.” Just as the palm [casts] its shadow at a distance (Because the long trunk of the palm has no branches.) ; so the reward of the righteous is at a distance [from them]. (Numb. R. 3:1; Gen. R. 40:1; M. Pss. 92:11; cf. above, Gen. 3:9.) Just as the palm produces [ripe] dates and produces unripenable dates; so it is with Israel. It has Torah scholars within it, and it has ignoramuses ('amme ha'arets) within it. Just as the palm has within it unripenable dates, which never enter the storehouse, yet produces ripe dates, and these do enter the store house; so it was with Israel in the wilderness. Some of them did enter the land of Israel; yet some of them did not enter. (Ps. 92:13), “The righteous one shall flourish like the palm, [he shall thrive like a cedar in Lebanon].” Just as with the palm, if it is cut down or uprooted, another does not grow up in its stead; so also with the cedar, when it is uprooted or cut down, it does not grow again. (Cf. M. Pss. 92:11, according to which the cedar is unlike the palm in that its trunk can grow new shoots.) The righteous are therefore to be compared with the palm and with the cedar. (Numb. R. 3:1, explains more fully that, like the palm and the cedar, the righteous cannot be replaced when they die.) (Ps. 92:13) “The righteous one shall flourish like the palm.” Just as the palm produces dates and produces thorns, [so that] whenever anyone seeks to steal the dates, the thorns prevail against him; so it is with the righteous and the sages, the masters of Torah. Whoever does not preserve his soul from them falls to geiheinnom and is stricken in this world. Why? (Avot 2:10:) “Because their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss of a serpent, and all their words also are like coals of fire.” (Ps. 92:13) “The righteous one shall flourish like the palm.” [The passage] speaks about the tribe of Levi, in that the Holy One, blessed be He, set them apart because of their good works. And why are they compared to a palm? To tell you that just as the palm has only one heart, so too the tribe of Levi only has one heart for the Holy One, blessed be He, as stated (Exodus 32:26), “And [Moses] said, ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” What is written next (in vs. 14)? “Planted in the house of the Lord; they shall prosper in the courts of our God. [These words are] to teach you that they never moved from the Temple, as stated (in Ps. 101:6), “My eyes are on the faithful in the land that they may dwell with Me. The one who walks in the way of the blameless shall minister to Me.” It is therefore stated (in Ps. 92:14), “planted in the house of the Lord,” where no help was lacking for them, as stated (ibid., cont.), “they shall prosper in the courts of our God.” What is the meaning of “in the courts?” This text is related (to Ps. 65:5), “Fortunate is the one You choose and bring near to dwell in Your courts. May we be sated with the goodness of Your house, Your holy Temple.” The Holy One, blessed be He, said, “In as much as they are My legions who do not move from My house, (Lat.: legiones; Gk.: legeones.) go and number them.” It is therefore stated (in Numb. 3:15), “Enroll the Children of Levi….”
(Lev. 10:8-9:) “And the Lord spoke unto Aaron, [saying], ‘Drink no wine or intoxicating liquor.’” Why did He give a commandment concerning wine? (Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23.) Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the holy spirit cries out (in Prov. 23:29-35), “Who has woe; who has sorrow; who has contentions; who has talk; who has unexplained sores; who has redness of eyes? Those who tarry over wine [….] Do not stare at wine when it is red, [when it gives its color to the cup….] In the end it will bite like a snake; [….] Your eyes will see strange things; [….] You will be like one who lies down in the midst of the sea, [….] They struck me, but I felt no hurt.” (Vs. 29) “Who has woe; who has sorrow” [means,] about whom do they say, “Woe?”; “who has contentions,” [means,] about whom do they say [that he is a master of] quarrels. [(ibid., cont.) “Who has talk, means,] and about whom do they talk? (ibid., cont.) “Who has unexplained sores,” [means,] whom [do they say] has boils on his face? [(ibid., cont.) “Who has redness of eyes ('ayin),” [means,] and about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30) “Those who tarry over wine.” (Vs. 31) “Do not stare at wine when it is red.” Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside, just as [it appears] on the outside. (According to ibid., cont.,) “When it gives its color ('ayin) to the cup (kos).” [This is the oral text (the qere).] The written text (ketiv) [says] “to the purse (kis).” The drunkard sets his eye on the cup, but the shopkeeper [sets his eye] on the purse. “When it gives its color to the cup.” When one sees his comrade drinking, he says, “Pour one for me to drink.” Then he drinks and defiles himself in dung and urine. (Ibid., cont.) “He/it (In the Biblical context it is the wine that goes down smoothly.) goes down smoothly.” He ends in selling all the objects in his house and all his useful implements. Thus he [is left with] no clothes and no useful implements for the house, so that [he is left] with nothing and the house is empty from [having] everything. “He/it goes down smoothly.” In the end he declares transgressions permissible and makes them something accessible [to all] like a commons. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32) “In the end it will bite like a snake.” When the snake bites a person, he does not feel it for a time; but after he goes home, [the poison in] the wound permeates him. “In the end it will bite like a snake,” most certainly like a snake. Just as in the case of the snake, [the Holy One, blessed be He,] cursed the land on account of it, as stated (in Gen. 3:17), “cursed is the land because of you”; so in the case of wine, Canaan, who was a third of the world was cursed on account of it, as stated (in Gen. 9:24-25), “Then Noah awoke from his wine…, [And he said, ‘Cursed be Canaan].’” (As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2.) Ergo (in Prov. 23:32), “In the end it will bite like a snake….” (Vs. 33) “Your eyes will see strange things.” See what wine causes one who drinks it! “Your eyes will see strange things” [is a reference to], (Ps. 81:10) “There shall not be a strange god with you.” It causes him to serve idols. So it says (in Is. 28:7), “These also reel with wine and stagger with strong drink.” What is the meaning of these? [These of] which it is spoken (in Exod. 32:4), “These are your gods, O Israel.” Thus it is stated (in Exod. 32:6), “and the people sat down to eat and drink, and rose up to engage in amorous sport.” [It was] because of wine that they said (in Exod. 32:4), “These are your gods, O Israel.” Therefore (in Prov. 23:33), “and your heart will speak deceitful things.” Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5), “And moreover, wine betrays an arrogant man.” It is also written (in Prov. 21:24), “An insolent and arrogant one, scorner is his name.” Now “insolent” must mean idolatry. Thus it is stated (in Ps. 119:21), “You rebuke the cursed insolent ones.” Moreover, “insolent ones” must [also] refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14), “O God, insolent ones have risen up over against me…”; and it says (in Ps. 19:14), “Also keep your servant from insolent ones.” Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34), “You will be like one who lies down in the midst of the sea.” When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35), “They struck me, but I felt no hurt; they beat me, but I did not know it.” So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated (ibid.),] “when I wake up, I seek it yet again.” See how evil is the end of those who drink wine. [Isaiah said (in Is. 5:11),] “Woe to those who rise early in the morning to pursue strong drink; who remain behind in the evening for wine to inflame them.” The Holy One, blessed be He, said, “Inasmuch as wine causes such [evils], it is right for Me to command the priests not to drink wine when they minister before Me. Ergo (in Lev. 10:9:), “Drink no wine or intoxicating liquor.” Solomon said (in Prov. 23:20), “Do not be among those who imbibe wine.” Do not cause yourself to drink [wine (yyn), which implies] seventy. Then you would face seventy [judges of the Sanhedrin] and fall into the hands of death. Y (= 10) plus y (= 10), for a subtotal of 20, plus n (= 50) results in seventy. (Cf. Sanh. 38a.) So you would face seventy [members of] the Sanhedrin (Gk.: Synedrion.) and cause your own death. See what is written (in Deut. 21:18-19), “If one has a defiant and rebellious son…, his father and mother shall take hold of him [and bring him out unto the elders of his town]….” Then the sentence shall be passed over him; and (in vs. 21) “[All the people of his own town] shall stone him [to death] with stones.” Why? Because he is (according to vs. 20) “a glutton and a drunkard.” So Solomon has said (in Prov. 23:20), “Do not be among those who imbibe wine, who gorge themselves on meat,” (See also Prov. 23:22, which adds an admonition to obey parents.) lest you bring stoning upon yourself, the most weighty of the executions. R. Judah bar Shallum the Levite said, “In the Hebrew language the name [for wine] is yyn, and in the Aramaic language its name is hmr. By gematria (Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word.) hmr becomes two hundred and forty-eight, corresponding to the [number of] parts in a human being. The wine enters into each and every limb, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs.” And so Eleazar Haqappar has taught, “Wine (yyn), with a numerical value of seventy enters; and secrets (swd), with a numerical value of seventy, (S (= 60), W (= 6), and D (= 4) add up to 70.) depart.” (Cf. Sanh. 38a, which attributes the teaching to R. Hiyya.) Therefore, the high priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mal. 2:6), “The true Torah was in his mouth, and no injustice was found on his lips.” It also says (in vs. 7), “For the lips of a priest preserve knowledge.” Therefore the Holy One, blessed be He, commanded Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor, you and your children as well.” And do [not] think that I may have commanded you [only] for the past in the beginning, at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.), “when you come unto the tent of witness….” [Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.), “it shall be a statute forever throughout your generations.” Therefore, keep yourselves from wine, because wine is a sign (Gk.: semeion.) of a curse. In the case of Noah, what is written about him? (In Gen. 9:21), “Then he drank of the wine and became drunk.” Cham entered and saw his nakedness. What did [Noah] say to him? He cursed his son (in vs. 25), “And he said, ‘Cursed be Canaan.’” Therefore (in Lev. 10:9), “Drink no wine or intoxicating liquor.” And so you find that the ten tribes went into exile only from wine. (Cf. Lev. 5:3; Numb. 10:3.) See what [scripture] says (in Amos 6:1), “Woe to those who are at ease in Zion,” because they were dwelling at ease in pleasure palaces. (Ibid., cont.) “and who have confidence in the mountain of Samaria,” because they were dwelling confidently in [Sebaste]. (The city built by Herod on the site of old Samaria.) (Ibid., cont.:) “The notables of the leading nation, the ones to whom the House of Israel comes.” In what sense? The peoples of the world would sit and talk. They would say, “Who is the mightiest in Israel?” And they would answer, “Samson.” Then again they would say, “Who is the mightiest among the gentiles?” And they would answer, “Goliath,” about whom it is written (in I Sam. 17:4), “his height was six cubits and a span.” Ergo (in Amos 6:1), “The notables of the leading nation, the ones to whom the House of Israel comes.” Then again they would say, “Who is the wealthiest among the peoples of the world?” And they would answer, “Hadrian.” Then, “Who is the wealthiest in Israel?” And they would answer, “Solomon.” And these would agree with those that Solomon was the wealthiest, as stated (in I Kings 10:27), “And the king made silver [in Jerusalem as plentiful as stones].” Come and see, each and every tribe had its own May festival. (Gk. Maioumas.) When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4, 6), “and they would eat lambs from the flock…. Those who drink [straight] from the wine bowls….” What is their end? (Amos 6:7) “Therefore they shall now go at the head of the exiles.” Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded them, “Do not drink wine, you and your children forever” (Jer. 35:6). But what was his reason for saying, “Do not drink wine, you and your children?” It is simply that he had heard Jeremiah prophesying that the Temple would be destroyed. He said to them, “From now on, (Jer. 35:6-7), ‘Do not drink wine… You shall not build a house, sow seed, plant a vineyard, [or own such things]; but you shall dwell in tents all your days.” Now they had mourned and observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel [and] telling them to repent, they were not doing so. The Holy One, blessed be He, said to Jeremiah, “You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe [My commandment].” It is so stated (in Jer. 35:14), “The words of Jonadab ben Rechab have been upheld. He commanded his children not to drink wine, and to this day they have not drunk it…. But I spoke to you from early morning to late evening, [and you did not hearken unto me].” What is written there? The Holy One, blessed be He, said to Jeremiah, “Say to them, ‘By your life, whereas you have heeded this commandment, your lineage shall never disappear from before Me, even as it is written (in vs. 19), “Therefore, thus says the Lord [of hosts, the God of Israel], ‘Someone belonging to Jonadab ben Rechab shall not (ever) be cut off [from standing] before Me for ever.’”’” He therefore enlightens them concerning wine (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Isaiah said (in is. 24:11), “There is a cry over wine in the streets; all gladness is obscured.” What is the meaning of “all gladness is obscured (rt.: 'rb)?” (Above, Exod. 11:8.) [That ] all gladness has become dark, just as you say (in Gen. 1:5), (Also Gen. 1:8, 13, 19, 23, 31.) “and there was evening ('rb).” (Is. 24:11, cont.:) “The joy of the earth has [departed], because Zion has come to an end.” Thus it is written (in Ps. 48:3), “Beauteous landscape, joy of the whole earth, [even Mount Zion].” The Holy One, blessed be He, said to Israel, “In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18), “And it shall come to pass on that day the mountains shall flow with fresh grape juice….”
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
“He called to Moses” – did He not call to Adam? (The verse “He called to Moses” is understood to imply something unique about Moses, that God called to him without Moses actively seeking or preparing for prophecy. However, the Torah indicates that God similarly called out to Adam (Etz Yosef). ) Is it not already stated: “The Lord God called to the man” (Genesis 3:9)? Rather, there is no disgrace in a king speaking to his sharecropper. (Adam is compared to God’s sharecropper, because the verse states that God placed Adam in the Garden of Eden “to cultivate it and to safeguard it” (Genesis 2:15). ) “The Lord spoke to him” – did He not speak with Noah? Is it not already stated: “God spoke to Noah” (Genesis 8:15)? Rather, there is no disgrace in a king speaking to his shepherd. “He called to Moses” – did He not call to Abraham? Is it not already stated: “The angel of the Lord called to Abraham” (Genesis 22:15)? Rather, there is no disgrace in a king speaking to his innkeeper. “He called to Moses” – unlike Abraham. Regarding Abraham it is written: “The angel of the Lord called to Abraham” (Genesis 22:15) – the angel called, and the divine speech spoke. However, here, Rabbi Avin said: The Holy One blessed be He said: It is I who calls, and it is I who speaks, as it is stated: “I, it is I, who has spoken, I also have called him; I brought him, and his way is successful” (Isaiah 48:15).
There cannot be a question of G–d intentionally misleading anyone. What is frequently the case is that someone deceives himself. Hosea 14,10, writes: כי ישרים דרכי השם, וצדיקים ילכו בם, ופושעים יכשלו בם, "For the ways of the Lord are upright, and the just walk on them, whereas the sinners will stumble on them." The prophet is quite explicit in placing the blame on the sinners, not on G–d or His ways. Here too G–d intended to enter into dialogue with Bileam when He asked him about "these men." Bileam the wicked, jumped to the conclusion that G–d did not know everything, else He would not have asked, and used this to try and deceive G–d. Rashi's comment here that G–d wanted to deceive Bileam seems to contradict his comment on Genesis 3,9, when G–d asks Adam: "Where are you?," and Rashi says that G–d knew full well where Adam was, but wanted to enter into dialogue with him without frightening him by punishing him without preamble. One must understand therefore, that when Rashi wrote on our verse: "in order to mislead him," the subject of "him" is not G–d but the invitation of these men to curse Israel. The invitation of Balak was the מכשול, the stumbling block which caused Bileam's sins to deceive him into thinking he could deceive G–d. He did not understand the truth of G–d's intentions when He asked him rhetorically: "who are these men?" This whole incident is similar to one recorded in the Talmud Yuma 87a, when the great scholar Rav went to the house of a butcher on the eve of the Day of Atonement in order to give that butcher a chance to apologise for something that had occurred between them. This was unusual, since the butcher should have come to Rav to beg his forgiveness for the wrong he had committed. On the way he met Rabbi Hunna his disciple who asked Rav where the latter was going. When told that he was on his way to reconciliation with a certain butcher, Rabbi Hunna said "Rav went to kill a person," for he could not imagine that a butcher who had insulted Rav should not be punished. When Rav arrived at that butcher's he found him busy cutting off the head of an animal. The butcher raised his eyes and exclaimed in wonderment "you are Abba! Go away! I do not want to have anything to do with you!" At that moment a bone from that animal hit the butcher in his neck causing his death. Therefore, if the butcher died, it was his obstinacy in refusing to accept Rav's offer at reconciliation that made him a candidate for death, since in such circumstances the Day of Atonement would not protect him from the judgment due him. Rabbi Hunna's having said that his teacher was on his way to kill someone certainly was not the cause of this butcher's death. The same explanation applies to Rashi's comment in Parshat Korach, 16,6 that the incense contained a lethal poison. Mistaking the function of incense would lead to the death of the person who willfully abused that instrument of service to G–d. G–d's intent in asking Bileam was fair.
Immediately Moses had heard all this he understood that all the exiles the Jewish people would have to suffer in the course of their history can be traced back to the original sin committed by Adam. This has been explained in the opening passage of Midrash Eichah Rabbah on Hosea 6,7: והמה כאדם עברו ברית בגדו בי, "They transgressed the covenant just like Adam, they betrayed Me." This is the reason why G–d Himself grieved over Adam and is quoted as saying איכה about his downfall (Genesis 3,9). Jeremiah simply paraphrased G–d when he commenced his famous elegy with the words איכה ישבה בדד. We can extend this allegory even further: Consider that immediately after the passage dealing with the בן סורר ומורה the Torah continues (21,22) that the body of a person found guilty of a capital offence who has been executed is to be hung on a tree. The verse is an allusion to Adam who had eaten from the tree of knowledge and thereupon experienced the death penalty. However, the Torah goes on in 22,1 that in the future the "ox of your brother who has broken down" will not remain outcast forever, that it is Israel's task to assist in the rehabilitation of Adam by keeping the Torah's commandments.
The Levites' cities absorbed those forced to go into exile because of their having committed involuntary manslaughter. When disaster struck the nation, the Levites too were sent into exile as we know from Psalm 137,3 which tells of the Levites being asked to sing the songs they used to sing in Zion. They responded by refusing, claiming they could not possibly do so on foreign soil. Our sages (Midrash Tehillim 137,5) say that they amputated the tops of their fingers so as to be unable to play their instruments. Israel without a rebuilt Temple is compared to כאדם עברו ברית, "just as Adam who had violated the covenant with G–d," in the words of Hoseah 6,7. Midrash Eichah Rabbah elaborates on this, Rabbi Abahu saying that G–d describes how he had placed Adam into Gan Eden, commanded him a single commandment, which he transgressed. G–d consequently punished him with expulsion and personally elegized him with the word איכ-ה, Ayekkoh, (Genesis 3,9), which can be read as Eychah, an expression of mourning as in Lamentations, and also as used by Moses in Deut. 1,12 in the same sense, until He was able to bring the Jewish people into the Holy Land. Jeremiah 2,7 describes this in the words ואביא אתכם אל ארץ הכרמל לאכול את פריה. "I have brought you to the land of the Carmel to eat its fruit." Proof that G–d commanded Israel to observe commandments in the Holy Land is derived from Numbers 34,2: "Command the children of Israel, say to them…when you enter the land of Canaan, etc." Israel transgressed these commandments as described in Daniel 9, 9-11. Daniel includes the whole people as having violated G–d's teachings, as a result of which the curses in the Torah were poured out over them. Our exile, too, was a result of such conduct as is stated in Hoseah 9,9: "I will expel them from My House." The expulsion was not only to a country adjoining their homeland, but also to far off places as is indicated by Jeremiah 15,1: שלח מעל פני ויצאו, "Dismiss them from My Presence; let them go forth!" In His elegy, G–d refers to the lonely and isolated situation Zion finds itself in as a result; cf. Lamentations 1,1. Thus the introduction of Midrash Eicha.
When we look at certain individuals who lived prior to the time the Tabernacle was erected, we find that נח, אדם and אברהם respectively personified the concept of עשן, i.e. שנה,עולם , and נפש. Adam represented עולם, seeing he was the product for whose sake G–d had undertaken to create the universe. Noach personified the concept of שנה, seeing that during his lifetime the world underwent cataclysmic changes. He witnessed a world which functioned; he then witnessed a world that was destroyed; finally he witnessed a world rebuilt. Our patriarch Abraham, inasmuch as he personified absolute faith in G–d, comprised within himself all the spiritual powers connected with the soul. The Torah testifies that while still in Charan he and Sarah "made" souls, created people who possessed spiritual values, i.e. a soul (Genesis 12,5). Vayikra Rabbah 1,9 comments on Leviticus 1,1 ויקרא אל משה, "He called upon Moses," that whereas G–d called upon Moses, He did not call upon Adam. This seems peculiar in view of ויקרא ה' אלוקים אל האדם, in Genesis 3, 9! Obviously G–d did call upon Adam! We must answer by stating that it is not a disgrace for the king to speak to his tenant. The Midrash goes on: G–d spoke to Moses, i.e. וידבר ה' אליו, whereas he did not speak to Noach. How are we to understand this in view of Genesis 8,15: וידבר אלוקים אל נח! We must answer that it is no disgrace for a king to speak to his herder.
Concerning the first manifestation of fondness for Moses, where the Midrash had asked why G–d did not use the term ויקר, we may answer that it is a word connected with קרי, impurity contracted through the emission of seminal fluid. If the word ויקרא reflects an added degree of fondness compared to ויקר, why did G–d employ it when speaking to Adam at a time when He asked him איכה i.e. accused him of disobedience. Surely, at a time when Adam had absorbed the pollutant of the serpent which is equivalent to טומאת קרי, such an expression of fondness would hardly have been in place!
?ויאמר ..מה שמך?, this question is only an opener for the dialogue that follows. We have several such examples, as in Genesis 3,9 where G’d asks Adam איכה?, “where are you?,” though He was perfectly aware of Adam’s whereabouts. Similarly, in Exodus 4,2 G’d asks Moses “what is this in your hand?,” knowing full well that Moses was holding a staff in his hand. Here too, Yaakov was well aware who the angel was seeing he had been sent to him specifically.
?איה שרה אשתך, even though the angels knew Sarah’s whereabouts they asked, just as G’d did in Genesis 3,9 when He asked Adam about his whereabouts although He knew full well where Adam was. A similar situation is found in Numbers 22,9 when G’d asked Bileam who the men were who had come to spends the night with him. G’d knew perfectly well who they were.
He gave him the opportunity for error. See above in Parshas Bereishis (Bereishis 3:9) where Rashi explains, “So as to enter into conversation with him.” Whereas here he explains that He gave him the opportunity for error. Re’m writes, “He gave him the opportunity for error…” Meaning: He entered into conversation with him so that he would not be startled. And why was this? To give him the opportunity for error. Here Rashi explains why he entered into conversation with him but there he does not explain the reason.
[49] “And the Lord God called Adam and said to him, ‘Where art thou?’ ” (Gen. 3:9). Why is Adam alone called, his wife having hid herself with him? Well, first of all we must say, that the mind is called even there where it was, when it receives reproof and a check is given to its defection. But not only is the mind itself called, but all its faculties as well, for without its faculties the mind by itself is found naked and not even existent; and one of the faculties is sense-perception, the which is woman.
[192] Sometimes it addresses an inquiry to this or that one, as it does to Adam, asking “Where art thou?” (Gen. 3:9), an inquiry to which one might with fitness make the reply “Nowhere,” seeing that nothing pertaining to man remains as it is, but all things are in motion, and this is true of soul, and of body, and of things external. For instability characterizes our reasonings, receiving as they do from the same objects not the same but contrary impressions. It characterizes also our body, as is shewn by the changes that occur in every period of life from infancy to old age. It characterizes too matters affecting us from without, tossed about as they are on the current of ever restless chance.
Why while they are hiding themselves from the face of God, the woman is not mentioned first, since she was the first to eat of the forbidden fruit: but why the man is spoken of in the first place; for the sacred historian's words are, "And Adam and his wife hid themselves?" (Genesis 3:9).
Why they did not hide themselves in some other place, but in the middle of the trees of the Paradise? (Genesis 3:9).
And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzḥak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: “And they like men [adam] have transgressed the covenant” (Hosea 6:7), and it is written there: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covenant” (Genesis 17:14).
A person should never enter into someone else's house suddenly. (Cf. Nid. 16b (Sonc. ed., p. 112).) And all people should learn derekh eretz (proper behavior) from the Omnipresent, Who stood at the entrance to the Garden [of Eden] and called to Adam, (To announce His presence.) as it is stated, "And God called to Adam and said, 'Where are you?'" (Gen. 3:9.) The story is told of the four Sages, viz. Rabban Gamaliel, R. Joshua, R. Eleazar b. Azariah and R. ‘Aḳiba, who were on their way to attend a Privy Council (Or, lit. ‘an interior kingdom’.) which also included a certain philosopher as a member. R. Joshua said to Rabban Gamaliel, ‘Master, would you like us to call on our companion the philosopher?’ (To confer with him before the meeting.) He replied, ‘No’. In the morning he again asked him, ‘Master, would you like us to call on our companion the philosopher?’ He replied, ‘Yes’. R. Joshua went and knocked on the door. The philosopher thought and said [to himself], ‘This can only be the manners of a Sage’. [When he knocked] a second time, [the philosopher] got up and washed his face, hands and feet. On the third knock he arose and opened the door and saw the Sages of Israel coming all together. (lit. ‘some from here and some from there’.) Rabban Gamaliel was in the middle, R. Joshua and R. Eleazar b. Azariah on his right and R. ‘Aḳiba on his left. The philosopher was meditating and saying [to himself], ‘How shall I greet these Sages of Israel? If I say, “Peace be upon you, Rabban Gamaliel”, I shall be guilty of derogatory conduct towards the [other] Sages. If I say, “Peace be upon you, Sages of Israel”, that would be an insult to Rabban Gamaliel’. (Who had the title of Prince or Patriarch, and was President of the Great Sanhedrin in Jerusalem.) As soon as he approached them, he greeted them with the words, ‘Peace be upon you, Sages of Israel, headed by Rabban Gamaliel’. (We learn [this rule of etiquette] not from [this story of] Rabban Gamaliel but from the Divine Presence, as it is stated, I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left.) (1 Kings 22, 19. This passage is omitted by GRA and printed in V within brackets. He inserts it in chap. IV towards the end and reads: ‘We learn this [rule] not only from the angels but from the Divine Presence’, etc.)
(This Baraitha is derived mainly from DER VI.) BARAITHA. One should not take leave of his teacher or his friend without receiving permission. This rule of good manners all men may learn from the All-present, Who stood at the entrance of the Garden [of Eden] and called to Adam, as it is stated, And the Lord God called unto the man [’Adam], and said unto him: Where art thou? (Gen. 3, 9. God was about to part from Adam (cf. ibid. 24).) One should not be impatient during his meal. It is reported of Hillel that once a man came to have a meal with him, when a poor person arrived and, standing at the door of his house, said to his wife, ‘I am to be married today and I have no food’. She took the entire meal and gave it to him. Then she went and kneaded fresh dough, cooked another meal and came in and placed it before them. [Hillel] said to her, ‘My dear, why did you not bring this sooner?’ She told him what had happened; whereupon he said, ‘My dear, I did not judge you in the scale of guilt but in the scale of merit, because all your deeds are for the sake of Heaven’.
Adonoy Elohim called to the man, and He said, Where are you?
So God called Adam and said to him firmly, "Where are you?"
Walking in the garden in the strength of the day...And the Word of the Lord God called to Adam, and said to him, Behold, the world which I have created is manifest before Me; and how thinkest thou that the place in the midst whereof thou art, is not revealed before Me? Where is the commandment that I taught thee?
And the Lord God called to Adam, and said to him, Is not all the world which I have made manifest before Me; the darkness as the light? and how hast thou thought in thine heart to hide from before Me? The place where thou art concealed, do I not see? Where are the commandments that I commanded thee?
| וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃ | 10 J | He replied, “I heard the sound of You in the garden, and I was afraid because I was naked, so I hid.” |
The rectification for this is brought about through the concept of voice. For the voice waters the garden in which all the scents and fears grow, as in “A river issues from Eden to water the garden” (Genesis 2:10). “A river issues from Eden” alludes to the voice, as in “the rivers raise up their voice” (Psalms 93:3). And this is the concept of “I heard Your voice in the garden and I was afraid” (Genesis 3:10). It is this voice watering the garden that causes all the scents/fear of God—i.e., sustenance for the soul—to grow there.
He said, "It was since, I heard Your voice in the Garden, and I was afraid because I was naked, etc.": He was afraid, lest He would ask him, "Why did you hide to escape," and He would become aware about his theft. Hence he gave Him a reason beforehand.
כי עירום אנכי, because I am nude;” although they wore the fig leaf. Perhaps that leaf only covered their private parts.
And I was afraid because I was naked: He explained that he did not run away because of fear that he would be punished, but rather because he was naked and it is not respectful to the Divine Presence. And that is awe of the sublime.
ויאמר..כי עירום אנכי, the word עירום is again spelled with the letter י serving to elongate the syllable commencing with the letter ע.
Ich fühlte, nicht vor dich hintreten zu können, weil eine Seite an mir hervorgetreten war, deren ich mich vor mir selber, geschweige denn vor dir zu fürchten habe. Dieses fürchten, nicht schämen, beweist, daß dieses Bewusstsein nackt zu sein, nach seinem sittlichen Grunde zu fassen ist, wie oben V. 7 erläutert. Nicht weil sein Leib nackt war, sondern weil er seinen nackten Leib nicht mehr sehen lassen durfte, fürchtete er sich.
ואירא, this feeling of fear is similar to that experienced by the Jewish people in Exodus 34,30 when, because of the sin of the golden calf, the people were afraid to face him after his face radiated light when he returned from Mount Sinai.
He, the man, apologized and said: I heard Your voice in the garden, and I was afraid because I was naked, and I hid. I am not standing in the open, because I am confused and ashamed. I hid because I did not want to be seen in my nakedness.
כי עירום אנכי, “for I am naked.” The fig leaf which they had used to cover themselves only covered their private parts. Although, according to the Midrash, G’d, personally, provided them with no fewer than 24 kinds of ornaments, they had to remove these at the time when they engaged in marital relations.
The first awe in the Torah is when the First Human sinned "I was afraid because I was naked, so I hid" (Gen. 3:10). The issue is that before his sin the Human was dressed in garments of light, and after his sin the upper light fled from him, and he realized and dressed garments of skin, and this is the fear - he was afraid because he saw that the was naked from the upper light. And so every person needs to have this aspect of awe, so one will not make, through one's sins, that the light of the Shechinah separates from him/her, since it is through dealing with Torah and mitzvah that a person allures the light of the Shechinah on him/her, and if God forbid one sins, it separates from that person, and they become naked. And this is another aspect in the issue of fear of sin besides what I explained.
If you are saying that the thought of Adam ascended to there – surely not! For it is stated of him: (Gen. 3:10) ... and I was afraid, for I was naked, and I hid... For the word ‘naked’ (’arum) shows that he was stripped of his garment, and because of that, it is stated of the Father of humanity: ... and I hid, and of the son: (Ex. 3:6) ... and Moses concealed...’
R. Chiya b. Abba in the name of R. Jochanan said: "All that the prophets prophesied [concerning future glory] was only for a repentant sinner, but as for the perfectly righteous the glory will be No eye has seen, O God, beside Thee! (Is. 6-1, 3)." And this is in contradiction of what R. Abuhu said: "Where the repentant sinners stand the perfectly righteous are not permitted to stand, for it is said (Ib. 57, 19.) Peace, peace unto him that is afar off, and to him that is near. First to him who is afar off (repentant) and then to him who is near (righteous from the very beginning)." But R. Jochanan said: "What is meant by Afar off? He who was far from the 'very beginning* of a transgression; and Near to him, means he who was 'close to a transgression' but turned away therefrom." Further said R. Chiya b. Abba in the name of R. Jochanan: "The prophecy of all the prophets referred only to the period of Messiah, but as for the future world, No eye has witnessed. O God, beside Thee!" And this disagrees with Samuel; for Samuel said: "There will be no difference between this world and the future one except in the subjugation of the Exile, as it is said (Deu. 15, 11.) For the needy will not cease out of thy land." Further said R. Chiya b. Abba in the name of R. Jochanan: "The glorious future of which all the prophets prophesied is only for him who marries his daughter to a Talmid Chacham (Scholar), and for him who does business with a Talmid Chacham, and for him who bestows of his wealth upon a Talmid Chacham; but as to the scholars themselves, No eye has witnessed, O God, beside Thee! happy is he who waits (patiently) for it." What is meant by No eye has witnessed? R. Joshuah b. Levi said: "This refers to the wine preserved in its grapes since the six days of creation." R. Samuel b. Nachmeini said: "This refers to Eden which no eye ever saw. And if thou wilt ask, 'Where did Adam, the first man live?' It was only in the garden [of Eden]. And if thou wilt say that 'Garden' and 'Eden' are the same, it is therefore said (Gen. 2, 10.) And a river went out of Eden to water the garden [which shows that] 'Garden' and 'Eden' are two distinct places."
(Gen. 15:1:) AFTER THESE THINGS THE WORD OF THE LORD CAME TO ABRAHAM. Let our master instruct us: For what reason was the burnt offering brought? (Tanh., Gen. 3:10.) R. Ishmael says: Because of positive and negative commandments. (Cf. Yoma 36ab (bar) for the views of Aqiva and R. Jose the Galilean.) R. Simeon ben Johay says: On account of < evil > thoughts in the heart, (Lev. R. 7:3.) as stated (in Job 1:5): AND IT CAME TO PASS, THAT WHEN THE DAYS OF THE FEAST HAD COME TO AN END, JOB WOULD SEND AND SANCTIFY THEM … < AND WOULD OFFER BURNT OFFERINGS … FOR JOB SAID: PERHAPS MY SONS HAVE SINNED AND BLASPHEMED GOD IN THEIR HEARTS >. You find that Abraham would reflect on the quality of < Divine > justice. What would he say? R. Levi said: It seems to me that I have received my reward in this world when the Holy One helped me with the kings and delivered me from the fiery furnace (of Nimrod). The Holy One said to him: Since you have reflected on me, you must bring a sacrifice, as stated (in Gen. 22:2): PLEASE TAKE YOUR SON … < AND OFFER HIM THERE AS A BURNT OFFERING >. R. Isaac said: He was saying this: My heart is uttering gall and wormwood. Perhaps among these whom I have killed there were righteous ones. (Cf. Gen. R. 44:4.) The Holy One said to him: Have no fear of this. They were thorns; and for them you have, not a punishment, but a reward. Thus it is stated (in Gen. 15:1, end): FEAR NOT, ABRAM! I AM A SHIELD FOR YOU; {ALSO} YOUR REWARD SHALL BE VERY GREAT.
Once in the Garden of Eden; whence do we know? Because it is said, "And they heard the voice of the Lord God walking in the garden in the cool of the day" (Gen. 3:8). And it is written, "My beloved is gone down to his garden, to the beds of spices" (Cant. 6:2). (God) sat in judgment, and He judged with judgment. He said to him (Adam): Why didst thou flee before Me? He answered Him: I heard Thy voice and my bones trembled, as it is said, "I heard thy voice in the garden, and I was afraid, || because I was naked: and I hid myself" (Gen. 3:10).
It is taught: Until a person sins, he is given terror and fear and creatures are afraid of him. Once he sins, terror and fear are imposed upon him and he is afraid of others. Know that it is so, as Rabbi said: Until Adam the first man sinned, he would hear the voice of divine speech while standing on his feet and was not afraid. Once he sinned, when he heard the voice of divine speech, he was afraid and hid, as it is stated: “I heard your voice…” (Genesis 3:10); “the man hid” (Genesis 3:8). Rabbi Aivu said: At that moment the height of Adam’s stature diminished and it became only one hundred cubits. Rabbi Levi said: Until Adam the first man sinned, he would hear a soothing divine voice. Once he sinned, he would hear a thundering voice. Until Israel sinned, they would see (They would see the glory of God.) through the consecutive partitions and they were not afraid, shocked, and frightened. Once they sinned, they could not have even looked at an intermediary. That is what is written: “They saw the skin of Moses’s face, that it was radiant” (Exodus 34:35), and it is written: “They feared to approach him” (Exodus 34:30). Rabbi Pinḥas and Rabbi Avun said in the name of Rabbi Ḥanin: Even the intermediary was affected with them in that transgression. Until Israel sinned, what is written? “The kings of armies flee again and again” (Psalms 68:13). Rabbi Aivu said: “Angels [malakhei] of armies” is not written, but rather “kings [malkhei] of armies”—the kings of the angels. Which is they? They are Mikhael and Gavriel. They were unable to look at Moses’s face. Once [the Israelites] sinned, [Moses] was unable to look even at the most ordinary among [the angels]. That is what is written: “For I was in dread of the wrath and the fury” (Deuteronomy 9:19). Until that incident befell David, (The reference is to David’s sin with Batsheva. See II Samuel chap. 11.) it is written: “The Lord is my light and my salvation; whom shall I fear?” (Psalms 27:1). Once it befell him, it is written: “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would subjugate sharim and sharot. (The meaning of these words is unclear. Perhaps it may be read sarim and sarot, in which case it means princes and princesses. Alternatively, some suggest that the text should read shedim veshedot, male and female demons. That is the text found in a parallel midrash in Yalkut Shimoni Tehillim 795.) That is what is written: “I acquired for myself male and female singers [sharim vesharot]” (Ecclesiastes 2:8), male singers [meshorerim] and female singers [meshorerot]; (In this phrase, the midrash has merely translated the terms used in the verse to more familiar forms of the words.) “and the pleasures of people” (Ecclesiastes 2:8), bathhouses; “chests [shida] and wagons [shidot]” (Ecclesiastes 2:8), male and female demons [sheda veshedta] who would heat them. Once he sinned, he appointed for him “sixty valiant men…from the valiant of Israel” and positioned them to protect his bed. That is what is written: “Behold the bed…each armed with a sword,” because he was afraid of the spirits.
2. to hear, as in “I heard [shamati] Your voice in the garden and I was afraid” (Gen. 3:10);
Though Man is born without clothing, the Torah tells us that his first sin differentiated him from the other creatures around him and made him feel a need to cover himself. Once he felt this need, it led to two different outcomes: First man clothes himself by sewing together fig leaves (Bereshit 3:7). (Bereshit 3:7.) A bit later, Adam strangely tells God that he is still naked (Bereshit 3:10). (Ibid., 3:10. Several commentators note this peculiarity. See, for example, R. Moshe Alshich and Abarbanel on Bereshit 3:10.) God then responds by clothing him anew in what the Torah describes as “skin-clothes” (Bereshit 3:21). (Ibid., 3:21. Described as kotnot ohr, or “skin-suits,” it is not clear whether this means that they were made from some type of leather (i.e., suits made from skins) or whether they were simply “suits for the skin.” ) On the surface, the second set of clothes would seem redundant, since Adam’s claim that he was still naked was simply untrue. To leave it at that, however, would give us merely a superficial understanding of the event. Based on our experience with the Biblical text’s sophistication and nuance, we know that we have to look further to understand what the Torah is trying to express.
[54] A second answer might be given to this effect. Adam in fact gave it. “Hear where I am; where those are who are incapable of seeing God; where those are who do not listen to God; where those are who hide themselves from the Author of all things; where are those that shun virtue, where are the destitute of wisdom, where those are who owing to unmanliness and cowardice of soul live in fear and trembling. For when Adam says, “I heard Thy voice in the garden and was afraid, because I am naked, and I hid myself” (Gen. 3:10), he discovers all the traits just enumerated, as I have fully shown in former sections.
Why God asks Adam, "Where art thou?" when he knows everything: and why he does not also put the same question to the woman? (Genesis 3:10).
He said, I heard Your voice [the voice of Your Word] in the Garden, and I was afraid because I was naked, so I hid myself.
He said, "Indeed, I heard your voice in the garden, so I feared and thus I am naked, so I hid
And he said, The voice of Thy Word heard I in the garden, and I was afraid, because I am naked; and the commandment which Thou didst teach me, I have transgressed; therefore I hid myself from shame.
| וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכׇל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃ | 11 J | “Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?” |
In the Midrash Rabbah (Esther Rabbah 7:12) on the verse (Esther 3:8), "There is a certain people" - [Haman] said to [Ahasuerus], "Their teeth are big, as they eat and drink and say, 'Delight in Shabbat, delight in the festivals,' etc." The Holy One, blessed be He, said to him, "Evil one! You place an evil eye upon their appointed times - behold, I shall bring you down before them and add another holiday for them about your downfall, 'these are the days of Purim,' etc.": The idea is that Haman's eye was evil about this and he did not believe that any holiness could be found in the matters of bodily pleasure such as eating and drinking. For this grew out from the source of the Serpent, who seduced man with this. And there is a hint to this in the Gemara (Chullin 139b), "From where in the Torah is Haman? 'Have [you eaten] from (hamin) the tree' (Genesis 3:11). And that is that is written there, "eaten that which I commanded you that you should not eat from it." As this is the root of the husk of Haman, to be overwhelmed by the desire for eating for the sake of bodily pleasure, like the seductions of the Serpent. And likewise did they say (Niddah 31a) that the wicked Bilaam's eye was blinded on account of this thing. "He said (about sexual intercourse), 'Should He, who is pure and holy, and whose ministers are pure and holy, peek at this matter, etc.'" For he could not believe that holiness could be found in this matter. As it is known that that desire is also drawn from the blemish of the Serpent who cast impurity upon Chava (as it is written in Shabbat 146a). And it was about this that the Holy One, blessed be He, said to him that he would make a new holiday from his downfall. And that is as they said (Megillah 7b), "A man is obligated to become inebriated on Purim until, etc." It is specifically with drunkenness with wine, which is with lack of knowledge, that the internality of the holiness of the Jewish people is clarified. For even their eating and drinking is with holiness, based on what they said (Sanhedrin 38a), "Add more wine for the young men, so that they will say something." When the wine entered, the secret came out. And they said (Eruvin 65b), "A person is known by three things, by his cup (when he drinks), etc." That is that specifically from drunkenness, when his knowledge is taken from him, the difference between the holiness of the Jewish people and the nations is recognizable and clarified. For with the Jewish people, also in the matter of the pleasures of this world, there is holiness in its internality. And it is like they said (Megillah 12b), "The seventh day was Shabbat - when the Jewish people eat and drink, they begin with words of Torah and words of praise; but. etc." And that is that with the Jewish people, the internality of their intention, which is only for the holiness that is found in eating and drinking, is revealed specifically by eating and drinking. And through that, they begin with words of Torah, as mentioned above.
The Holy One said to him, "From your words, you are caught! How many times did I come to you and you were not concerned that you were naked." As it is written above (Genesis 2:25), "The two of them were naked." "But now you are concerned? Who told you that you were naked?" As only something that is fit for clothing, but does not have any, is called naked. It is not customary to say that a beast is naked, since it is not fit for clothing. For it is covered with the covering that is fit for it. And even great people who wear inferior clothing call themselves naked, because they do not have clothes that are fit for them. "And you also call yourself, naked" - meaning to say, that you are fit for clothes. "Who told you that you are fit for clothes? From the tree whereof, etc."
המן העץ אשר צויתיך לבלתי אכול ממנו, אכלת? “Did you eat from the tree which I had commanded you not to eat from?” [this is the plain meaning of that line. Ed.] [Our author claims that there is a Midrash (Esther Rabbah 92) according to which the peculiar positioning of the word: ה-מ-ן, where we would have expected the word האכלת, “did you eat?” at the outset, conveys an additional meaning, i.e. a hint that the tree Haman would be hanged from is already alluded to here, as the words: המן העץ could be understood as meaning “Ha-m an, the tree” would be hanged from that tree,” i.e. Adam’s sin also had a positive result, that tree had now become a source of potential disaster for the Antisemites. Our author adds the words: “G–d said to Eve that He had meant to hang her,” something that I have found no source for. Wherever I have found a reference to it, the statement in this book is quoted as the source. Ed.]
From the tree whereof I commanded you: And He did not say, "From the tree of knowledge." As in truth there is nothing in the tree of knowledge to cause him to sin, and that it have impure properties in it, like in all the types of non-kosher food, orlah (fruit from a three less than three years old) and that which is similar. Rather it is that the Holy One, blessed be He, commanded man to be on that level of clinging to Him, which is impossible when he attains human knowledge - unless it is with great exertion, like [with] the few people of great stature. And, if so, the impropriety is that he transgressed a command.
SHOULDEST NOT. Bilti with a lamed prefixed to it (le-vilti) means “not to.” Without this lamed (bilti) it means “only.”
EAT. Akhol (eat) is an infinitive. It is like shemor (keep) in (Shemor also is an infinitive.) in not keeping (shemor) His commandments (Deut. 8:11).
"Hamin" (המן) - In this context, it refers to the tree from which Adam ate, also known as the Tree of Knowledge. In other interpretations, it may refer to a specific rock, grain, or winepress. Some say that the tree from which Adam ate was a wheat tree, which would make it the same as the "hamin hagoren" (המן הגורן), the grain from the threshing floor. Just as death was imposed on Adam for eating from the Tree of Knowledge, similarly, death was imposed on him for eating from the other "hamin".
"Which I commanded you not to eat from it" - In this context, it refers to the sin of listening to the advice of a slanderer, as opposed to the direct commandment from God not to eat from the Tree of Knowledge.
ויאמר מי הגיד לך כי עירום אתה, He said: "Who has told you that you are naked?" G'd meant: "what is different now? You stood before Me previously without feeling naked?" The new knowledge you display cannot have originated within you. It must have been provided by an external source. G'd therefore wanted to know: "Who has told you?" According to our exegesis that the feeling was generated internally, i.e. a result of the sin and the loss of the aura of holiness, we must understand the question as merely rhetorical. G'd did not want to shame man too much, therefore He Himself supplied the answer that Adam might have eaten from the forbidden tree, and the act of eating revealed this knowledge to him.
By the reference to the tree as opposed to the fruit, the verse once more stresses that the trunk too was forbidden.
ויאמר...המן העץ, the letter ה in the word המן is like the letter ה in Kings I 29,19 הרצחת וגם ירשת, “did you really expect to get away with murder and inheriting (the murdered man)?” The question is merely rhetorical, it does not require an answer.
המן העץ the prefix ה in the word המן introduces a question which keeps troubling the questioner. (Compare Arugat habossem, Auerbach edition page 36)
מי הגיד לך WHO TOLD THEE? — Whence has the knowledge come to you what shame there is in standing naked?
המן העץ HAST THOU EATEN OF THE TREE — The ' ה of the word המן expresses a question.
הגיד rad. נגד, vergegenwärtigen. Wie ist dir das Bewusstsein gekommen, daß du dich deines nackten Leibes zu schämen hast? — ׳אשר צויתיך לבלתי וגו. Es gibt im Hebräischen keine spezielle Bezeichnung für verbieten. Alle Gesetze sind מצות, Gottesanweisungen, was jeder von uns auf seinem Posten zu leisten habe; מצות עשה und מצות לא תעשה, Anweisungen, was wir zu tun und zu lassen haben. Auch die Verbote sind מצות. Alle Gottesgesetze sind im tiefen Grunde positiv. Auch die Verbote lassen uns nicht untätig, fordern vielmehr unsere wärmste Energie, unsere positivste Tätigkeit auf, uns zu zügeln, Neigungen, Triebe und Leidenschaften zu überwinden. Es ist das eine energievolle Tätigkeit, die oft eine bei weitem größere Kraftentfaltung fordert, als die Ausübung einer guten Tat, die Erfüllung eines עשה. Darum sollen wir uns zu einer ebenso freudigen Tätigkeit angespornt fühlen, wenn Gott uns etwas verbietet, als wenn Gott uns etwas gebietet. Es liegt diese Anschauung wohl dem Ausspruche R. Akiba׳s zu Grunde, daß Israel bei der Offenbarung am Sinai nicht nur על הן הן, sondern auch על לאו הן, nicht nur die Gebote, sondern auch die Verbote mit „Ja!" zu empfangen hatte.
מי הגיד לך, who revealed to you the difference between good and evil?
כי עירום אתה, that on account of familiarity with evil you felt the need to cover your genitals.
From where... You might ask: Why did Rashi not explain as he did earlier (v. 7), that [“naked’ means that] Adam was stripped of the command? The answer is: Hashem’s question, “Who told you that you are naked?” related to Adam’s statement of, “I was afraid because I was naked.” Adam’s nakedness caused his fear. And he could not mean “stripped of the command,” [i.e., that the command was no longer relevant to him,] since a man who has no command need not fear. A man must fulfill only what he is commanded, and will not be punished for transgressing what he has not been commanded! And if Adam was afraid because he transgressed his [original] command, he should have said clearly: “I was afraid because I transgressed the command.” Thus Rashi explains it here as the shame of being unclothed. Another answer is: The verse cannot mean, “Who told you that you are stripped of the command?” since Adam obviously was aware that he had transgressed. (Re’m) I heard a different explanation. The verse should be read: “Who told you, ‘Are you naked?’” In other words, Hashem is saying: I did not ask why you are naked, so why do you answer Me about more than what I had asked? When I said, “Where are you?” I was only asking whether you sinned by eating from the tree! (Tzeidah L’Derech)
With wonder. [Rashi knows this] because otherwise Adam should have simply answered, “Yes” to Hashem’s question. But since the question expressed wonder and astonishment, Adam responded to this by saying, “The woman... gave me of the tree and I ate.”
He, God, said: Who told you that you were naked, that there is something wrong with your nakedness? You were naked beforehand as well, and yet you were not ashamed. Clearly, God was not referring to man’s physical nakedness, as even an animal could have discerned this. Did you eat from the tree from which I commanded you not to eat? This was also a rhetorical question, meant to test the man’s response.
“He said: Who told you that you are naked? Did you eat from the tree that I commanded you not to eat from it” (Genesis 3:11). “He said: Who told you that you are naked? Did [you eat] from the tree…?” (The underlying question is: Why did God ask Adam if he had eaten the fruit, since He obviously knew the answer.) – Rabbi Levi said: This is analogous to a woman who needs to borrow vinegar, so she goes into the house of a snake charmer’s wife. She says to her: ‘How does your husband treat you?’ She answers her: ‘He treats me with all generosity, except for this barrel that is filled with snakes and scorpions, to which he does not allow me access.’ She says to her: ‘All his gems are there, and he wants to marry another woman and give it all to her.’ What did she do? She reached her hand into it, and they began biting her. When her husband came, he heard the sound of her screaming. He said to her: ‘Did you, perhaps, touch that barrel?’ So, the Holy One blessed be He said to Adam the first man: “Did you eat from the tree that I commanded you [not to eat from it?]” (You have no one but yourself to blame for your misery.)
“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9). “The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh] have you become like this? Yesterday (Previously. It cannot mean “yesterday” literally, because Adam did not yet exist on the previous day.) you were loyal to My will, but now to the will of the serpent. Yesterday you extended from one end of the world to the other end, but now you fit “among the trees of the garden”? Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who violated the covenant” (Hosea 6:7) – they were like Adam the first man. (Who violated God’s command.) They were like Adam the first man, whom I put into the Garden of Eden and commanded him, but he violated the command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How could it be [eikha]?’ (Its spelling is identical to ayeka.) I put him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated: “Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of Eden” (Genesis 3:23). And I sentenced him to expulsion, as it is stated: “He expelled the man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated: “The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is written. So it was with His descendants: I brought them into the Land of Israel, I commanded them and they violated the command, I sentenced them to banishment and expulsion, and I lamented over them: Eikha. I brought them into the Land of Israel, as it is stated: “I brought you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall command the children of Israel” (Exodus 27:20). And they violated the command, as it is stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1). And I sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15). And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations 1:1).
The Holy One blessed be He said: ‘Heed Me, as there is no person who heeds Me and loses.’ The Rabbis say: You find there is one who heeds [his wife and loses, and one who heeds] his wife and gains. How so? Adam the first man heeded his wife and lost. From where is this derived? As it is stated: “And to Adam He said: Because you heeded the voice of your wife…[cursed is the ground on your account]” (Genesis 3:17). Rabbi Yitzḥak said: To what is the matter comparable? To a king who said to his servant: ‘Do not taste anything until I return from the bathhouse.’ His wife said to him: ‘Taste the cooked dish, so he will not need to seek to add salt or fish gravy.’ The king came and saw him licking his lips. The king said to him: ‘Did I not tell you do not eat, and yet you ate?’ He said to him: ‘My master, your maidservant gave it to me.’ The king said to him: ‘And you heeded my maidservant more than me?’ So, the Holy One blessed be He said to Adam: “But of the tree of the knowledge of good and evil, you shall not eat of it” (Genesis 2:17). What did Eve do? She fed him. Rabbi Avin said: She did not ask, but she wept and wailed to him with her voice, and he ate of it, as so it is written: “[Because you heeded] the voice of your wife.” “The words of your wife” is not written here, but rather, “the voice of your wife.” The Holy One blessed be He said to him: “Did you eat from the tree that I commanded you not to eat of it?” (Genesis 3:11). He said to Him: ‘My Master, Your maidservant gave it to me.’ From where is this derived? As it is stated: “The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). He said to him: ‘And you heeded Eve more than Me?’ [Adam] was immediately expelled [from the Garden of Eden], as it is stated: “He banished the man; He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). That is, he heeded his wife and lost. There is one who heeded his wife and gained. This is Abraham. From where is this derived? As it is stated: “Sarai said to Abram: Please, behold, the Lord has kept me from bearing; please, consort with my maidservant; perhaps I shall be built through her. Abram heeded the voice of Sarai” (Genesis 16:2). Rabbi Shmuel bar Naḥman said: To what is the matter comparable? To one to whom a son was born. A certain astrologer saw him and said: ‘This lad is destined to be an arch-robber, his father must cast him away.’ His father heard and said: ‘Would I cast away my son?’ The father of that astrologer heard and said: ‘Everything that my son said to you, heed him.’ So, Sarah foresaw that Ishmael was taking to evil ways, and she would say to Abraham: “Banish this maidservant and her son” (Genesis 21:10) and it distressed him. The Holy One blessed be He appeared to [Abraham] and said to him: “Do not be distressed about the lad and about your maidservant; everything that Sarah says to you, heed her voice…” (Genesis 21:12). He heeded her voice and gained, as his descendants were considered [only those] descending from Isaac, as it is stated: “For it is through Isaac that descendants will be accounted to you” (Genesis 21:12). The Holy One blessed be He said: ‘If one who heeded his wife is so rewarded, one who heeds Me, all the more so.’ King Solomon came and articulated it: “But one who heeds me will reside securely and tranquilly, without fear of evil” (Proverbs 1:33).
Rav Naḥman began: “Oh, Ariel, Ariel” (Isaiah 29:1) – lion, mighty lion. (He understands the term Ariel to mean mighty lion [ari el].) “The city where David encamped” (Isaiah 29:1) – the city in which David encamped, a city in which no one other than David encamped, (The city became the everlasting capital city of the Davidic kingdom.) the city that David made his royal fortress. “Add year to year, festivals [ḥagim] will come around [yinkofu]” (Isaiah 29:1) – a year began and a year departed, but they did not ascend on the pilgrimage festivals. The roads were growing thorn bushes [higim]. That is what is written: “Ḥagim yinkofu.” (Ḥagim yinkofu is expounded to mean that travelers would have to remove the thorns [yinkofu higim].) “I will distress Ariel” (Isaiah 29:2) – Rabbi Nisa of Caesarea said: From here, that it had been a place of contentment for Israel. “There will be mourning and moaning” (Isaiah 29:2) – mortification upon mortification. “It will be for Me like Ariel” (Isaiah 29:2) – the second destruction will be like the first destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Rabbi Pinḥas began: “If after these you will not heed Me…” (Leviticus 26:18). Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: The Holy One blessed be He does not bring punishment upon Israel until He first warns them. That is what is written: “If after these.” Rabbi Yehoshua says: So Israel would not say: The blows have ceased; He has no others to bring upon us, the verse states: “If after these [ad],” if there are more [od] of these, He has other [punishments] and more like these to bring [upon you]. “I will punish you further, seven ways for your sins” (Leviticus 26:18) – You violated seven transgressions before Me; come and accept upon yourselves seven punishments. You violated seven transgressions before Me, so Jeremiah comes to recite lamentations over you which are seven alphabetic [acrostics], eikha. (The book of Lamentations contains three alphabetical acrostics, in chapters 1,2, and 4, each beginning with the word eikha. Additionally, chapter 3 contains a triple alphabetical acrostic. Chapter 5 is not written in an acrostic, but since it has twenty-two verses, which are the number of letters in the Hebrew alphabet, the midrash refers to this too as alphabetical in the sense that it corresponds to the number of letters in the alphabet (Matnot Kehuna).)
Rabbi Abbahu began: “But they, like men [ke’adam], have violated the covenant” (Hosea 6:7) – this is Adam the first man. The Holy One blessed be He said: I brought Adam the first man into the Garden of Eden, I commanded him, and he violated My command. I sentenced him to banishment and expulsion, and I lamented him with eikha. I brought him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). I commanded him, as it is stated: “The Lord God commanded the man saying.… [but from the tree of knowledge of good and evil you shall not eat]” (Genesis 2:16–17). He violated My command, as it is stated: “Have [you eaten] from the tree from which I commanded you [not to eat?]” (Genesis 3:11). I sentenced him to banishment, as it is stated: “He banished the man” (Genesis 3:24). I sentenced him to expulsion, as it is stated: “The Lord [God] sent him from the Garden of Eden” (Genesis 3:23). I lamented him with eikha, as it is stated: “He said to him: Where are you [ayeka]” (Genesis 3:9); it is written eikha. (Ayeka and eikha are each spelled alef, yod, kaf, heh. Thus, it is as though God used the word eikha, how, regarding Adam, as if to say: How did this come to be, just as the first word of Lamentations is how [eikha].) His descendants, too, I brought into the Land of Israel, as it is stated: “I brought you into a fruitful land” (Jeremiah 2:7). I commanded them, as it is stated: “Command the children of Israel” (Leviticus 24:2). They violated My command, as it is stated: “All Israel has violated your Torah” (Daniel 9:11). I sentenced them to banishment, as it is stated: “From My house I will banish them” (Hosea 9:15). I sentenced them to expulsion, as it is stated: “Send them from My presence and let them go” (Jeremiah 15:1). I lamented them with: “How does…sit solitary?” (Lamentations 1:1).
“The king said to her: What troubles you, Queen Esther, and what is your request… Esther said: If it pleases the king, let the king and Haman come today to the banquet… The king said: Hasten Haman…The king and Haman came to the banquet that Esther had prepared…Haman emerged on that day joyful and glad of heart, but upon Haman’s seeing Mordekhai at the king’s gate, and he did not stand, and he did not move on his account, Haman became filled with fury…Haman restrained himself…and brought his supporters and Zeresh his wife, etc.” (Esther 5:3–5; 8–10). Among all of them, there was no one capable of giving counsel like Zeresh his wife. He [Haman] had three hundred and sixty-five advisers, corresponding to the days of the solar year. His wife said to him: The person [Mordekhai] about whom you are asking, “If he is of the progeny of the Jews…you will not prevail against him” (Esther 6:13) – unless you approach him with cleverness, with [a strategy] that has never been attempted against members of his nation. If you drop him into a fiery furnace, Ḥananya and his cohorts have already been rescued [from it]; if [you place him in] the lions’ den, Daniel already emerged from it. If you incarcerate him in prison, Joseph already emerged from it. If you ignite a fire in a vat beneath him, Menashe [king of Judah] already pleaded, and the Holy One blessed be He acceded to his plea and he emerged from it. If you exile him to the wilderness, his ancestors already procreated in the wilderness, and they were confronted with numerous ordeals and passed them all and were rescued. If you blind his eyes, Samson took numerous Philistine lives when he was blind. Rather, hang him on a gibbet, as no member of his people has survived it. Immediately, “the matter was pleasing to Haman and he prepared the gibbet” (Esther 5:14). From what tree was that gibbet crafted? The Rabbis said: When he came to prepare it, the Holy One blessed be He called to all the trees of Creation: ‘Who will give [of its wood] so this wicked one [Haman] will be hanged on it?’ The fig said: ‘I will give of myself, as Israel brings first fruits from me. Moreover, Israel was likened to the first fruits [of a fig]; that is what is written: “Like a first fruit on a fig tree in its first season”’ (Hosea 9:10). The grapevine said: ‘I will give of myself, as Israel was analogized to me; that is what is written: “You transported a vine from Egypt”’ (Psalms 80:9). The pomegranate said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “Your temple is like a pomegranate slice”’ (Song of Songs 4:3). The nut said: ‘I will give of myself, as Israel was likened to me; that is what is written: “I have descended to the nut garden”’ (Song of Songs 6:11). The citron said: ‘I will give of myself, as Israel takes from me for a mitzva; that is what is written: “You shall take for you on the first day the fruit of a pleasant tree…”’ (This verse refers to the mitzva to take the four species on Sukkot. Rabbinic tradition identifies the “pleasant tree” as the citron.) (Leviticus 23:40). The myrtle said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “And he was standing among the myrtles”’ (Zechariah 1:8). The olive said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “The Lord called your name a flourishing olive-tree, fair of fruit and form”’ (Jeremiah 11:16). The apple said: ‘I will give of myself, as Israel was analogized to me; as it is stated: “Like an apple tree among the trees of the forest, so is my beloved among the boys” (Song of Songs 2:3), and as it is written: “And the fragrance of your face like apples”’ (Song of Songs 7:9). The palm said: ‘I will give of myself, as Israel was analogized to me; that is what is written: “This, your stature, is likened to a palm”’ (Song of Songs 7:8). Acacia trees and cypress trees said: ‘We will give of ourselves, as the Sanctuary was crafted and the Temple was constructed from us.’ The cedar and the date said: ‘We will give of ourselves, as we are analogized to the righteous, as it is stated: “The righteous man flourishes like a palm tree; like a cedar in Lebanon he grows tall”’ (Psalms 92:13). The willow says: ‘I will give of myself, as Israel was analogized to me, as it is stated: “Like willows by streams of water” (Isaiah 44:4); and they take from me for the mitzva of the four species in the lulav.’ At that moment, the thorn said before the Holy One blessed be He: ‘Master of the universe, I, who have nothing to ascribe [litlot] to myself, I will give of myself, and that impure one will be hanged [veyitaleh]. My name is thorn, and he [Haman] is a painful thorn; it is appropriate for a thorn to be hanged on a thorn.’ They found [suitable wood from a thorn] and erected [the gibbet]. When they brought it before Haman, he prepared it at the entrance to his house and measured himself on it to show his servants how Mordekhai should be hanged on it. A divine voice replied to him: ‘The tree is suitable for you; this tree has been prepared for you since the six days of Creation.’ The Rabbis there [i.e. Babylonia] say: Where in the Torah is there [an allusion] to Haman? It is, as it is stated: “Was it from the tree [hamin haetz]” (Genesis 3:11), which is expounded to read: Haman haetz. Another matter: “it was on the third day” (Esther 5:1). Israel is never subject to trouble for more than three days, as in Abraham’s regard it is written: “On the third day, Abraham lifted his eyes and saw the place from a distance” (Genesis 22:4). The tribes, “he gathered them into custody for three days” (Genesis 42:17). Jonah, as it is stated: “Jonah was in the innards of the fish three days and three nights” (Jonah 2:1). And the dead will live only after three days, as it is stated: “On the third day He will raise us” (Hosea 6:2). (At the resurrection of the dead, all will be revived for the day of judgement, when some will be granted “eternal life,” and others will receive “reproaches and everlasting abhorrence” (Daniel 12:2). The midrash here is stating that the righteous will experience the anxiety of the impending judgement for three days before they are granted eternal life.) This miracle, too, transpired after three days of their fasting; that is what is written: “It was on the third day, that Esther donned royalty” (Esther 5:1). She sent and invited Haman to a banquet with the king on the fifteenth of Nisan. Once they ate and drank, Haman said: ‘The king promotes me, his wife honors me, and there is no one in the kingdom greater than I am,’ and his heart was overjoyed; that is what is written: “Haman emerged on that day joyful and glad of heart” (Esther 5:9).
Another interpretation (of Gen. 15:1): AFTER THESE THINGS. This text is related (to Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT. (Tanh.,Gen. 3:11.) [What is the meaning of HE RESERVES UNDERSTANDING FOR THE UPRIGHT?] Before the world was created, the Holy One reserved the Law for Abraham, as stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS >. < This > teaches that Abraham kept all the commandments and all the Torahs. R. Samuel bar Nahmani said: R. Jonathan said: Our father Abraham also maintained the 'eruvim of cooked foods. (Thus the use of torah in the plural indicates that Abraham knew even the oral Torah. See above, 3:1; below, 11:12. For a full description of the ‘eruvim of cooked foods, see Maimonides, Yad, Yom Tov 6:1-3.) Thus it is stated (ibid.): BECAUSE ABRAHAM HEEDED MY VOICE. For that reason, Solomon stated (in Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT, [A SHIELD FOR THOSE WHO LIVE BLAMELESSLY]. The Holy One said to Abraham: You have been occupied with my Law. By your life, I am a shield for you, as stated (in Gen. 15:1): FEAR NOT, ABRAM! [I AM A SHIELD FOR YOU]. Just as, when one grasps the shield, even if darts and stones are thrown at him, he is not afraid; [so I am doing for you], as stated (in Gen. 15:1): I AM A SHIELD FOR YOU; YOUR REWARD SHALL BE VERY GREAT—not for you alone, but also for your children, if they are occupied with my Law just as you have been occupied. Thus it is stated (in Prov. 30:5): [EVERY] UTTERANCE OF GOD IS PURE, A SHIELD FOR {ALL} WHO TAKE REFUGE IN HIM. It is therefore stated (in Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT, [A SHIELD FOR THOSE WHO LIVE BLAMELESSLY].
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. < This verse is able > to teach you that the Holy One does not delight in convicting a person, (Tanh., Lev. 4:9.) as stated (in Ezek. 18:32): FOR I DO NOT DELIGHT IN THE DEATH OF ONE WHO DIES. In what does he delight? In vindicating (rt.: TsDQ) his people. [Thus it is stated (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS < SERVANT'S > VINDICATION (TsDQ)…, (This is the interpretation of the midrash and of the new JPS translation.) < i.e. > because of his people's vindication (TsDQ)] and not < their > conviction. So also you find that in the case of the first Adam, when he created him, he set him in the Garden of Eden. Then he gave him a command and said to him: Eat this, but do not eat from this, FOR (according to Gen. 2:17) ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE. < When > he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. < Then > the Sabbath came, and he acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him < about > whether he would repent? It is so stated (in Gen. 3:9): THE LORD GOD CALLED UNTO THE HUMAN. THE LORD can only mean the quality of mercy, as stated (in Exod. 34:6): THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD. For him he had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS, in that he does not delight in convicting a person. He began to talk (in Gen. 3:11–12): WHO TOLD YOU < THAT YOU WERE NAKED? DID YOU EAT FROM THE TREE >…? THEN THE MAN SAID: THE WOMAN…. He left Adam alone and began to talk with the woman, as stated (in vs. 13): THEN THE LORD GOD SAID TO THE WOMAN…. But when he came to the serpent he did not talk with him. Instead he immediately gave him a sentence, as stated (in vss. 14–15): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, < MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD >…. I WILL PUT ENMITY < BETWEEN YOU AND THE WOMAN >…. < Then > he returned to the woman and said to her (in vs. 16): I WILL GREATLY MULTIPLY YOUR PAIN IN PREGNANCY. And when he returned to the man, he did not convict him. Rather he intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi that he said to him (in vs. 19): BY THE SWEAT OF YOUR BROW SHALL EAT BREAD, UNTIL YOU RETURN < … >. YOU RETURN can only be an expression for repentance, since it is stated (in Hos. 14:2 [1]): RETURN O ISRAEL, < TO THE LORD YOUR GOD >. When < Adam > did not repent, he expelled him from the Garden of Eden, as stated [(in Gen. 3:24): AND HE DROVE OUT THE MAN. Ergo] (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. What is the meaning of (ibid., cont.): EVIL MAY NOT ABIDE WITH YOU. R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan: Before the Holy One stand only angels of peace and angels of mercy, but the angels of wrath are far from him. It is so stated (in Is. 13:5): THEY COME FROM A FAR LAND FROM THE END OF THE HEAVENS, EVEN THE LORD AND THE WEAPONS OF HIS WRATH, TO RAVAGE THE WHOLE EARTH. [Another interpretation] (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Johanan said: If you do not pursue evil, evil will not pursue you, nor will it dwell with you.
(Exod. 20:2:) I AM THE LORD YOUR GOD…. R. Aha said: For twenty-six generations (between creation and the giving of Torah) the alef (Alef and bet are the first two letters of the Hebrew alphabet and are represented here in transliteration by ‘and b respectively.) kept making a complaint before the Holy One, saying: Even though I am the first of all the letters, you did not create the world with me but with a bet (i.e., in Gen. 1:1): IN THE BEGINNING (Bereshit) GOD CREATED. (Gen. R. 1:10; Cant. R. 5:11:4; PRK 12:24; PR 21:21.) The Holy One said: By your life, I will repay you with the Torah, which was created two thousand years before the world was created; (Gen. R. 8:2; Lev. R. 19:1; Cant. R. 5:11:1; Tanh., Gen. 9:4. Other sources place Torah 974 or 980 generations before creation. So Shab. 88b; Zev. 116a; ARN, A, 31; Gen. R. 28:4; Eccl. R. 1:15:2; Tanh., Gen. 3:11; Exod. 5:9; M. Pss. 90:13; 105:3.) and when I come to give Torah to Israel, I will begin {according to} [with] you (in Exod. 20:2): I (Anokhi) AM THE LORD YOUR GOD. R. Nehemiah said: What is 'anokhi? It is an Egyptian word. To what is the matter comparable? To a king whose son was captured and spent a long time with the captors. He learned the speech of those captors. When had taken vengeance on his enemies and brought him , he went to converse with him in his own language; but he did not know it. What did he do? He began to speak with him in the language of his captors. Thus did the Holy One do with Israel. During all those years that Israel had been in Egypt, they had learned the Egyptian speech. When the Holy One had redeemed them, he came to give them the Torah, they did not know how to understand it. The Holy One said: Here, I shall converse with them in the Egyptian language. 'Anokh. In Egypt, when one wants to say "I" to a friend, he says: 'anokh. (The word means “I” in Coptic.) Thus the Holy One began in their language and said (in Exod. 20:2): I ('anokhi).
(Numb. 22:2:) “Now Balak ben Zippor saw.” What is the meaning of “Now he saw?” He saw retribution which would come against Israel in the future. (Numb. R. 20:2.) And he hated them more than all their enemies, as all of the [others] came with wars and subjugation which they could withstand. But this one was like a man who could extract a word from his mouth to uproot an entire nation. (Numb. 22:2:) “Now Balak [ben Zippor] saw.” It would have been better for the wicked if they had been blind, for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2), “The sons of God saw [how beautiful the human daughters were and took whomever they chose as their wives].” [It is also written] (in Gen. 9:22), “Then Ham, the father of Canaan, saw [the nakedness of his father and told his two brothers outside].” It is also written (in Gen. 12:15), “So Pharaoh's courtiers saw her (i.e., Abram's wife Sarah) [and praised her to Pharaoh, and the woman was taken to Pharaoh's house].” It is also written (in Gen. 34:2), “Then Shechem ben Hamor saw [Dinah].” So also [here] (in Numb. 22:2), “Now Balak [ben Zippor] saw.” The matter is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the Wadis of Arnon. (According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above and Numb. R. 19:25, for a description of the miracles. See also below and Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam.) (Numb. 22:3:) “Wayyagor mo'av.” (A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar.) What is the meaning of “Wayyagor (rt.: ygr)?” (Numb. R. 20:3.) When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deuteronomy 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.:) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorn (qwts) over against them.
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
What was the dress of the first man? A skin of nail, and a cloud of glory covered him. When he ate of the fruits of the tree, the nail-skin was stripped off him, and the cloud of glory departed from him, and he saw himself naked, as it is said, "And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee?" (Gen. 3:11).
Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments. (The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna).) That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11). (In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry.) “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11). Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day. (Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4).) Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments. Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly. (Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation.) Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly. (He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation.) The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly. (The king gave his son a slice of food from his own plate.) Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6). Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha. (Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion.) The Holy One blessed be He says: ‘Their passion comes from Me.’ (Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. ) Rabbi Yehuda said: Even the vanity that emerges from his mouth, (Even if those discussing the halakhic matter are mistaken in their analysis and claims.) as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’ The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38). (The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss.) From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly. (Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a).) The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth. (So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).) Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me. (All of these are connoted by the word yishakeni, as the midrash will explain.) Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges, (It can thereby save the life of its owner on two planes.) so too, Torah provides life in this world and life in the World to Come. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot]. (This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu).) Rabbi Neḥemya said: Two Torahs were stated, one oral and one written. (This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu).) The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform. (The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity. Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them, (If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity.) as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4). Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses (He will speak to me lovingly.) from His mouth.
When the Talmud asked how we know from the Torah that there would be a Moses, a Haman, a Mordechai and an Esther, these are not idle questions. From the answer the Talmud gives it is evident that there must be a deeper reason for such enquiries. In the case of Moses, the Talmud cites Genesis 6,3 בשגם הוא בשר, that G–d indicated that He made an allowance for the spiritual inadequacies of man inasmuch as part of man is physical. The letters in the word בשגם have a numerical value of 345, the same as the numerical value of the name משה. The Torah alludes to an eventual Haman with the words המן העץ in Genesis 3,11. The letters of Haman are the same as the word Ha-min. When answering the question where Esther is alluded to in the Torah, the Talmud cites ואנכי הסתר אסתיר את פני, "I will keep My face hidden" (Deut 31,18). We have an allusion to Mordechai in the Torah, as we mentioned earlier, based on Exodus 30,23 ואתה קח לך בשמים ראש מר דרור, "And you, take yourself choice spices Mor deror." The translation of this spice in Aramaic is מירא דכיא.
Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves. Then the man and his wife heard the sound of the Lord God as He was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden. But the Lord God called to the man, “Where are you?” He answered, “I heard you in the garden, and I was afraid because I was naked; so I hid.” And He said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” (Genesis 3:7–11)
‘VAYITZCHAK’ (AND HE LAUGHED). Onkelos translated: “and he rejoiced.” This is correct since the word tzachak can be used intermittently for sporting or rejoicing, just as in the verses: ‘Mesacheketh’ (Sporting) in His habitable earth, (Proverbs 8:31.) ‘mesachkim’ (rejoiced) before the Eternal. (II Samuel 6:5.) In my opinion the intent of this expression is to convey the thought that whoever sees a favorable unusual event in one’s life rejoices to the point where “his mouth is filled with laughter.” (Psalms 126:2.) It is this thought which Sarah expressed: G-d hath made laughter for me; everyone that heareth will laugh on account of me, (Further, 21:6.) just as in the verse, Then was our mouth filled with laughter, and our tongue with singing. (Psalms 126:2.) And this is what Abraham did. When this good tiding was related to him, he rejoiced and his mouth was filled with laughter, and he said in his heart that this is an occasion for rejoicing as it is a very wonderful matter. Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And will this matter not give cause for rejoicing and happiness? Only, Scripture speaks summarily of his wonderment, as it is connected with the word vayitzchak. A similar case is the expression, Have I even here seen, (Above, 16:13.) which is connected with the beginning of the verse: for she [Hagar] said, “Have I even here seen G-d, revealing to me that He saw in my affliction, and shall I not call Him E-il-ro’i [the G-d who seeth me]?” Another such example is the expression, Did I reveal Myself unto the house of thy father, (I Samuel 2:27.) which is connected with the following verse, Why do you kick at My sacrifice and at Mine offering, (Ibid., Verse 29.) thus stating, “Have I chosen you so that you kick at My sacrifice and Mine offering? Why then do you do so?” It may be that the question, Shall a child be born to him that is a hundred years old? is an expression of amazement, not one of impossibility, just as in the verse, Wilt thou judge the bloody city, (Ezekiel 22:2.) which means, “Do you want to judge her and cause her to know all her abominations?” A similar case is the verse, Wilt thou set thine eyes upon it? it is gone. (Proverbs 23:5.) Likewise is the verse, Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat? (Above, 3:11.) That is to say, “Has the thought occurred to you to eat of the tree?” This verse likewise is saying, “Has the thought occurred to anyone that a child be born to him that is a hundred years old, and that Sarah, who is ninety years, shall bear?” After that Abraham said to Him that he wishes this miracle be with the life of Ishmael. (Verse 18 here.)
ARE WE TO BRING YOU FORTH WATER OUT OF THIS ROCK? Far be it and [G-d] forbid that [we should explain this] as a question indicating impossibility! For Moses our teacher, who was trusted in all G-d’s house, (See above, 12:7.) [knew] that nothing is too hard for Him; (See Genesis 18:14.) and he together with all Israel had seen greater and more wondrous miracles than this, and especially since this [miracle of providing water from a rock] had already been done once before through him at the rock in Horeb! (Exodus 17:6.) Now the commentators (R’dak on I Samuel 2:27.) have said that there are certain questions which [by apparently doubting that which cannot be denied], have the force of an [impassioned or indignant] affirmation. Thus we find: Did I reveal Myself to the house of thy father?; (Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!”) The king said also unto Zadok the priest: ‘Seest thou?’; (II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!”) Wilt thou judge?; (Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!”) Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? (Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”) But Rabbi Abraham ibn Ezra wrote [that the meaning of the verse is]: “Do we indeed have power to bring you forth water out of the rock?” He means thereby to explain that Moses said to them: “Hear now, ye rebels against G-d, who say, ‘and why have ye brought the assembly of the Eternal (Above, Verse 4.) unto this evil place?’ (Ibid., Verse 5.) Do we have the power by natural means to bring you forth water out of this flint? You should therefore recognize that this is all from G-d, for it is He Who took you out of Egypt, and brought you to this place, and it is He Who will feed you here.” This is similar to what he [Moses] told the people in the case of the manna, and ye shall know that the Eternal hath brought you out from the land of Egypt. (Exodus 16:6.) In my opinion this letter hei [in the word hamin — “out of”] indicates a [real] query, [and the meaning thereof is as follows]: “Are we to bring you forth water out of this rock or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: whether there are trees therein or not?’ (Above, 13:20.) whether thou wouldest keep His commandments, or not? (Deuteronomy 8:2.) — and at other times it mentions only the positive aspect, [such as in the following verses]: Is this your youngest brother?; (Genssis 43:29.) Know ye Laban the son of Nachor?; (Ibid., 29:5.) Should I weep in the fifth month, separating myself? (Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab.) But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “Hear now, ye rebels. — What do ye devise against the Eternal? (Nahum 1:9.) — Are we to bring you forth water out of this strong rock? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’ (Psalms 78:18-20.) Similarly the Rabbis have said: (Aboth 5:4.) “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: Must I then bring thy son back? (Genesis 24:5.) which means: “Is that your wish?” Shall we go to Ramoth-gilead to battle, or shall I forbear? (II Chronicles 18:5.) which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: Did I reveal Myself?; (Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!”) Seest thou how Ahab humbleth himself before Me? (I Kings 21:29.) Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?; (Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”) Wilt thou judge? (Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!”) For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [Did I reveal Myself? (Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!”) means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then Wherefore kick ye at My sacrifice and at Mine offering?” (I Samuel 2:29.) Do ye thus requite the Eternal (Deuteronomy 32:6.) with such a requital! Similarly, “Hast thou eaten of the tree, about which I commanded you (Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”) [not to eat], and you are ashamed [and therefore you hid yourself], (See Genesis 3:8.) or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression Seest thou? (II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!”) is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term ‘seest’ thou? means “do you see fit?”] as in the expression: “I see the words of Admon” (Kethuboth 109a.) [which means: “I find the opinion of Admon correct”]. I have already explained this in Seder Bereshith. (Genesis 1:4 (Vol. I, p. 30).)
They also asked Rav Mattana: From where in the Torah can one find an allusion to the hanging of Haman? He replied: The verse states after Adam ate from the tree of knowledge: “Have you eaten of [hamin] the tree, about which I commanded you that you should not eat?” (Genesis 3:11). Hamin is spelled in the same manner as Haman: Heh, mem, nun.
And He said, Who told you that you were naked? From the tree whereof I commanded you not to eat of it, have you eaten?
He [Allah] said, "Who informed you that you are naked? From the tree that I commanded you not to eat from, you have eaten."
And He said, Who showed thee that thou art naked? Unless thou hast eaten of the fruit of the tree of which I commanded that thou shouldst not eat.
| וַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָאֹכֵֽל׃ | 12 J | The Human said, “The woman You put at my side—she gave me of the tree, and I ate.” |
An alternative explanation of G’d’s directive to take along provisions. [The following is based on the Torah choosing the word מאכל instead of the customary word אוכל, for food. Ed.] (Compare Genesis 41,35; 41,48; 42,7 et al) By using the causative mode, מאכל as in מאכיל, the Torah suggests that G’d made it Noach’s task to feed others, primarily the animals, of course. When understanding the word מאכל in this way, a commentary by Bereshit Rabbah 19,12 becomes clearer. Rabbi Abahu there draws our attention to Adam when challenged by G’d (Genesis 3,12) if he came by the knowledge that he was nude because he had eaten from the tree that G’d had forbidden him to eat, having said: האשה אשר נתת עמדי הוא נתנה לי מן העץ ואכל, “the woman that You have given me to be my mate, she gave me from the tree vaochel”. Adam used the future tense when describing his having eaten instead of saying אכלתי, “I ate.” The author of the midrash sees in this Adam’s implied promise to repair whatever damage he had done by eating the forbidden fruit, by in future pronouncing a blessing before partaking of anything that G’d put at man’s disposal in this universe. He hoped to undo any harm his eating from the tree of knowledge had done. When Adam’s eating from the tree is looked at in this light, he had indeed “fed” the human beings that were born after him, by bequeathing them a world that they could call their own. This was confirmed by G’d at the moment when He told Noach קח לך מכל מאכל אשר יאכל, “Take for yourself of all the food that is fit to be eaten.” Noach’s taking with him all the animals into the ark set the stage for man’s being permitted to eat the meat of animals after they had died and become fit as food. This is also the allusion contained in Yoel 2,26 ואכלתם אכול, “and you will eat your fill (and praise the name of the Lord).” The repetition of the word אכול is the veiled reference to Adam’s having been responsible for all this in a constructive sense. [This editor views this midrash as especially inspiring, as it suggests that Adam himself “invented” the principle of the punishment having to fit the crime. Ed.]
“And Adam said, the woman who You gave to be with me gave me of the tree ….” (Bereshit, 3:12) This is truly the mistake of Adam and his sin. God said, “I will make him a helper opposite him,” since when Adam was forbidden from eating from the tree, he became terribly frightened. He said to himself, “certainly God made this forbidden to me only because He knows that I am deficient.” Then, when God created Chava (Eve) and gave her to him as a helper and to act according to her understanding, just as we find with Avraham Avinu (Bereshit 21:12), “everything that Sarah tells you, you are to listen to her,” Adam was put at ease. Adam understood that “the woman who You gave to be with me” meant that it would be permitted to eat if she said it was. The sin of Adam is related to what we find in the Gemara (Kiddushin, 70b), “if someone teaches a law, if he teaches it before he does an action pertaining to it, you listen to him. However, if he does it pertaining to an action that he has just done, do not listen to him,” for maybe he is just saying it to justify the action he has just performed. Similarly here, that even though he was supposed to listen to the woman, nonetheless since she had already performed the action he shouldn’t have listened to her when she gave him to eat. Her claim was “the snake tricked me, and I ate,” the snake seduced me and caused me to lust. The snake’s explanation was that all desire comes from God. And truly, Adam himself gave the name “nachash [snake],” to the snake, meaning a cheat, which is m’nachesh, a diviner, beguiling and hypocritical, one who deceives another into thinking that something is from God. As Adam had given the snake his very name and thus knew its true nature, he should he should have increased his vigilance when he sensed something was wrong.
Once he saw that one cannot cover up before the One that knows all secrets, he confessed against his will and said, "The iniquity is not upon me, but rather upon the woman." The woman said, "The iniquity is upon the serpent." As this is the way of thieves - when they are caught, they give away one another. The serpent did not find an answer, for we do not [allow] an inciter to make a claim - as our Rabbis said (Sanhedrin 29a): As even though they should not have listened to him - for [in a case of] the words of the teacher and the words of the student, to whom does one listen - nevertheless, he should not have entrapped [them], as they transgressed the commandment of the Creator. And they all confessed that they transgressed - as the Holy One said to Adam, "Because you listened to the voice of your wife, (Genesis 3:17) more than [to] My voice." And all the more so, the woman should not have listened to the serpent, who was not her friend and advisor. Hence Scripture said to Adam, "Because you listened to the voice of your wife"; whereas it did not say to the woman, "Because you listened to the voice of the serpent." As it an a fortiori argument, so there is no need [to say it]. And the Holy One, blessed be He, began to curse them in the way that they did the transgression: The snake that started was cursed first, and Adam afterwards.
האשה אשר נתתה עמדי, “the woman You have given me to be my companion;” Adam complains that this woman who had been meant to be his helper, assistant, had instead turned out to be his seducer. He had assumed that he could trust her implicitly. He claimed that he had not known from which tree she had taken the fruit she offered him. The Torah had not mentioned which fruit she had asked him to share, i.e. the fruit of the tree of knowledge. Adam implied that if he had known that this was the fruit of the tree of knowledge he would not have eaten from it. Had he refused her offer of the fruit, he would have appeared as ungrateful, for how could he refuse something that G-d had provided, seeing that only good things emanate from G-d. (Compare Avodah Zarah, 5)
And I ate: This is like a confession; as if he is saying, "I sinned, as I ate." And it is like Shaul said (I Samuel 15:24), "I have sinned, as I have transgressed, etc. for I feared the people." Behold he intermingled the apology and the confession together. So too did Adam apologize - that he did not, God forbid, eat [it] contemptuously, but nevertheless, "Behold I sinned and I ate." And likewise is the explanation about the statement of the woman, "The serpent deceived me, and I ate" (Genesis 3:13).
WHOM THOU GAVEST TO BE WITH ME. Thou gavest to me one who gave me the fruit to eat. The word immadi (to be with me) means the same as immi (with me). Its meaning is: to be with me in the garden. However, immadi, in contradistinction to immi, is found only in the first person singular.
AND I DID EAT. The alef of va-okhel (and I did eat) is a first person imperfect prefix. Its vowel (a cholam) takes the place of the alef of the root that has been dropped. The khaf is vocalized with a tzere because and I did eat comes at the end of a verse. A vav prefixed to a participle is always vocalized with a sheva, and never with a kamatz. (I.E.’s point is that va-okhel is a first person perfect and not a participle. I.E. makes this point because a participle is vocalized with a cholam over the first radical and a tzere beneath the second radical. Hence va-okhel at first glance appears to be a participle. I.E. points out that this is not so. As a participle it would not have a vav with a kamatz affixed to it since a connective vav is vocalized with a sheva. Since the vav of va-okhel has a kamatz beneath it, it must be a vav conversive, changing okhal, an imperfect, to va-okhal, a perfect. However, because va-okhal comes at the end of a sentence it is vocalized va-okhel.)
"And the man said, 'The woman whom You gave to be with me, she gave me from the tree, and I ate.'" In this verse, the Scripture indicates that one repays evil for good. "She," the woman, was a good helpmate for him, which he received from God.
"She gave me from the tree, and I ate," according to the simple meaning, he was seduced by the tree until he heard its words.
ויאמר האדם האשה אשר נתת עמדי. Adam said: "The woman You put with me." The manner of Adam's reply was so unseemly that one would not expect him to use it vis-a-vis the least important human being, certainly not when addressing the King of Kings. Besides, when Adam said: "she gave me from the tree, and I ate," why did he add the unnecessary words "from the tree?" We would all have understood that he referred to said tree without his repeating this. Eve did not bother to say that it was the tree she ate from.
Apparently Adam did not know exactly what happened except that Eve had placed something before him and he had eaten without examining it. He had not felt the need to ask her what it was she had placed before him seeing that the whole earth was his to enjoy. He added "which You put with me" in justification for not having enquired where the fruit had come from. It was as if he had said to G'd that since G'd had supplied the woman, he, Adam, had no reason to be suspicious about her motives. After all, nothing evil originates in Heaven! Our sages have said: אין בודקין מן המזבח ולמעלה, "once something (a slaughtered animal) has arrived on the altar (having passed several stages of inspection on the way) there is no need to again check its suitability as a sacrifice." Adam argued that if the חזקה, the presumption of fitness of such an animal, is acceptable, then surely a woman supplied by G'd Himself need not be examined for blemishes.
When Adam said: "from the tree," he referred to a tree planted within the garden seeing all those trees had been planted by G'd Himself (2,8-9). When Adam spoke of "the tree," he did not refer to the tree of knowledge which G'd had referred to. He described his situation before he had eaten from the fruit Eve gave him. At that time he thought the fruit was from any of a number of trees. It was only after he had tasted the fruit that he became aware that this fruit must have been from the tree of knowledge. Adam's argument then was not nearly as outrageous as it appears at first glance. Although one might even argue that Adam said he ate merely from the tree and not from its fruit, and that eating from the tree had not been forbidden, such an argument is not tenable for a number of reasons.
As a result, Adam was merely a שוגג, an unintentional sinner. One might go further and claim that he was an innocent victim and thus not guilty at all. This would explain why G'd' did not curse Adam but only the earth. The truth is, however, that Adam acted carelessly in not accurately repeating G'd's command to Eve. He had mentioned only the fruit of the tree to Eve, not the prohibition of the tree itself. This inaccuracy paved the way for all the subsequent events.
ויאמר...האשה אשר נתת עמדי, he meant to say that “You G’d are the cause of my sin, seeing that You have given me such a woman who seduced me to eat from the tree.”
THE WOMAN WHOM THOU GAVEST TO BE WITH ME. The sense of it is to say: “The woman whom Thy Honor Himself gave me for a help, she gave me of the tree, and I thought that whatever she says to me is a help and benefit to me.” This is why He said when meting out his punishment, Because thou hast hearkened unto the voice of thy wife, (Further, Verse 17.) meaning “You should not have transgressed My commandment on account of her advice.” Our Rabbis have called Adam “ungrateful” for this remark. (Avodah Zarah 5b.) By this they mean to explain that the sense of his answer was: “Thou caused me this stumbling for Thou gavest me a woman as a help, and she counselled me to do evil.” (He thus ascribed his sin to G-d’s giving him Eve as a help. (Rashi, ibid.) In this he spoke ungratefully.)
אשר נתת עמדי WHOM THOU GAVEST TO BE WITH ME — Here he showed his ingratitude (Avodah Zarah 5b).
אשר נתתָה, die du mir zur Seite gesetzt, die mir völlig ebenbürtig nach deinem Willen sein sollte, die wir zusammen nicht nur ein לב und נפש, sondern ein בשר, einen die Bestrebungen des Geistes und Willens vollbringenden Leib bilden, eins sein sollen in Wille und Tat, die hat mir gegeben, ihr Wille war auch für mich entscheidend. Indem Adam sich nicht mit einem verlockenden Reiz, auch nicht mit einer vom Weibe geübten Verführung, sondern einfach mit dem Anschluss an ihren Willen entschuldigte, ist hier die ursprüngliche, völlig harmonische Gleichheit in der Bestimmung des Mannes und Weibes offenbar.
היא, she, who was meant to be an assistant to me has turned out to be the opposite.
נתנה לי מן העץ, and has become a hindrance instead of a help. By saying these words, Adam tried to blame his Creator for having committed a sin. Adam, instead of being defensive by repenting, apologizing, admitting his guilt, as did David when the prophet Natan had called him to order over his conduct with Bat Sheva, (Samuel II 12,13)
Despite all he had learned about good and evil, the man had not yet learned how to lie. His response was therefore not a distortion of reality. However, it was also not a direct response. Having internalized the serpent’s cunning, the man did not respond: Yes, or: I sinned. Rather, the man said: The woman whom You gave to be with me, she gave me from the tree, and I ate. You created a woman for me, and she gave me the fruit. By referring to his wife as the woman whom God gave to be with him, the man shirked responsibility for his actions and sought to shift the blame onto her and onto God.
האשה אשר נתת עמדי, “the woman You have given me as my companion, etc.” According to Nachmanides Adam’s excuse was that seeing that G’d had given him Chavah as an עזר, helpmate, everything she would ask or advise him to do would be of benefit and use to him. It had not therefore occurred to him that her advice could be harmful if followed. When G’d punished him, He made plain that Adam’s argument was flawed as how could he ignore G’d’s command and accept a contrary command by one of G’d’s creatures? My sainted father the רא'ש explained that the only reason why Adam could use the excuse he offered was because he had already eaten from the fruit of the tree and had become aware of the difference between good and evil. He accused his wife of having tricked him.
Since we have proof from all parts of the Bible that it is the nature of man to follow "woman" whose ways are crooked and perverted, how can man escape that trap? He has after all two "women" to contend with. One is the "woman" that accompanies him from birth, concerning which the Torah has stated "male and female He created them" (Genesis 1,27), as well as "this one shall be called ‘woman’" (Genesis 2,23). See the parable which explains all this a little further on. The second woman is the one he acquires from the outside, the world at large, through marriage. These two kinds of matings have been discussed briefly in Chapter eight. Since the male is inclined to seek physical comforts and enjoyment, he is apt to follow the demands made upon him by these two women, to do their bidding, since they are the ones who provide him with these comforts. Since the first woman already turned out to be a trap for man, the situation becomes aggravated when he freely chooses another woman, i.e. a wife. A look at the life story of Samson illustrates how someone who starts out pure, a heroic figure at that, can become ensnared by women until he cannot escape their clutches (Judges Chapter 14). Even the wisest of men, Solomon, was led astray by women (Kings I 11,4), "His wives turned his heart aside." Or, consider Achav the king of Israel, who was led astray by his wife Izzebel (Kings I 16,31). Solomon, in Kohelet 7,26, states, "I have found something worse than death-- woman." It is clear from all this that in order to escape the enticements represented by "woman," one requires tremendous assistance. If man's attaining his perfection depends on the quality of the two women in his life, and both their characters would be determined in heaven, like the first one that accompanies him from birth, and who was not subject to his free choice, then everything in his life (including his character) would depend on mazzal, i.e. the horoscopic constellations plus environmental factors prevailing when he is born, (compare Aristotle Ethics Chapter 10, Essay 3) This also appears to coincide with the statement in Sotah 2 that forty days before the fetus assumes final form, a heavenly voice proclaims who would be this fetus's life partner in the future. From all the above it seems impossible to escape the conclusion that our path in life is predetermined by forces beyond our control. We also find our sages saying that birth under certain signs of the zodiac influences a person's character traits. In Shabbat 156, we are told that Israel is subject to mazzal, i.e. environmental and hereditary factors. Also, Rabbi Chaninah states that such factors contribute to whether a person will be rich or poor. On the other hand, we have Rava in Moed Katan 28 stating that whereas mazzal determines a person's economic status etc., it does not affect his personal merits. These discussions in the Talmud are not merely of a hypothetical nature, but examples from real life are cited of scholars experiencing totally different experiences in their lives though their merits were deemed similar. The life story of two outstanding scholars are meant to illustrate the point made by Rava. Rabbah, pious to the point where a prayer offered by him for rain would be answered immediately, died at the age of forty, had buried sixty next of kin during his short life, and had hardly enough money to live on bread made of barley flour. His contemporary Rav Chisdah, on the other hand, married off sixty next of kin, lived to be ninety years old and was so wealthy that even his dogs enjoyed luxuries. This example is cited in support of the claim that mazzal is of overriding influence in matters of one's success in life on this planet. These quotes all represent difficult questions vis a vis our belief in personal providence, hashgachah peratit, as opposed to mazzal, when it comes to the fate of Jews both nationally and individually. Our opening Midrash moreover seems self contradictory. If G-d decrees concerning wealth as well as concerning physical prowess of a person, all of which are necessary for a person to function at their optimal ability, how can such people attain their potential if they are handicapped from birth? We have a tradition that a person cannot attain the status of prophecy unless he is endowed with certain physical and material attributes. If these factors are subject to the caprice of mazzal, how can a person be blamed for not attaining that moral level? The fact that righteousness and wickedness respectively are not predetermined by the angel Laylah becomes relatively meaningless, since the attributes which help man to become righteous may be denied him by the very same angel. The Mishnah in Avot 2,6 states that an uncivilized person, bor, cannot be G-d fearing. So what chance do people who are genetically underequipped at birth have to reach ideals set for man, and to share in the reward in store for achieving such ideals? G-d then would have decreed the outcome by default, by denying the attributes that help man achieve his shleymut, perfection! Where is the concept of freedom of will and choice, then, and what sense would reward and punishment make if all our deeds are more or less preconditioned? The answer is, of course, that both physical and mental equipment which man receives prior to birth provides him with tendencies to act in a certain way. His will is not involved in any way. He remains free to follow these tendencies or fight them using his intellect, willpower, and heart. Isaiah 66,3 states clearly that responsibility for the sinners' actions is their own because "they chose their respective paths."
In our opening Midrash, Rabbi Meir takes the view that wine, -because it causes confusion of the mind-, is unwholesome. Rabbi Yehudah, on the other hand, holds that far from confusing the mind, wine confers blessings upon those who drink it; it improves the digestion, temperament etc. when consumed in moderation. The Bible is full of quotations attesting to the virtues of wine. As the wine cellar is open to all who wish to buy, so Sinai was open to all who wished to learn Torah, to help them control the urge to let the demands of the flesh dominate, a tendencey that has existed since the first sin in Eden. This is why the Talmud (Yevamot 103) claims that the Israelites who stood at Mount Sinai divested themselves of the impurities ingested by man in Eden, due to the serpent. For this reason too, our sages in Sanhedrin 90, say that all of Israel has a share in the world to come. If the Talmud in Sanhedrin 90, had meant that every Jew, whether religious or secular has eternal life, that would be unfair discrimination against the gentiles, and would make the life of the pious Jew unrewarding. The sinner could then look forward to the same destiny. Also, the second statement in that Mishnah, which lists a number of exclusions to the general rule, would contradict the first statement. Therefore, the correct understanding of the statement is that the term "Israelite" is not applied to someone who is merely of Jewish parentage, but to someone who lives up to the expectations of Judaism. It refers to Jews who live in accordance with the lessons learned at Sinai. Such a person is assured of eternal life. Therefore we understand the word "Israelite" as a righteous person, and conversely, "a righteous person" is an "Israelite." When the Mishnah goes on to adduce scriptural proof for its statement, the quotation "and your people who are all righteous will inherit the earth for all future times," makes perfect sense. We read in Tzefaniah 3,13, "the remnant of Israel will not commit iniquities." This seems to presuppose that it is possible to bear the name Israel, and yet commit all kinds of sins? When Tzefaniah talks about the "remnant" however, he refers to those who, though they share the Jewish tradition, are not necessarily aware of Torah. We see that Moses distinguishes between two sets of Jews. (Deut. 33,4) "Moses commanded us Torah, a hereditary tradition to the community of Jacob." The elite of the people are familiar with Torah and its details; the multitude treasures tradition handed down as such, but without deeper knowledge of same. Acquiring new habits is difficult, unless a satisfactory rationale is provided. Continuing a long established tradition does not make intellectual demands on those who practice them. The men of the great assembly may have been called such, because due to the cessation of activities by the prophets, it fell to their lot to make certain innovations to insure the continuance of Judaism as we know it. They established their claim to fame by three things. (Mishnah Avot 1) They advised moderation in the application of justice, searched for a concensus. 2) They tried to put Torah on a broad base, by enrolling many students in the academies; and once having done these two things, 3) they were able to construct "fences" around Torah, and have those "fences" respected by the people at large. If the interpretation of the Mishnah would be the standard one, i.e. that of "be circumspect before deciding legal matters," a later statement at the end of the chapter, that "justice is one of the pillars of the world," should have appeared before the statement in the name of Shimon Hatzaddik. The latter had been a member of the men of the great assembly, and was also the author of the opening statement of the first Mishnah. Having understood the function of the men of the great assembly, we can now understand the statement of the Talmud in Avodah Zarah 35, which interprets the verse "your friendship is dearer than wine" (Song of Songs 1,1) to mean that the Midrashic interpretations of Torah are dearer to Israel than the original text, even. The general order in which forbidden foods are listed, is such that the intake of animals that the Torah considers as only mildly damaging, is listed first, whereas those foods that the Torah considers as severely harmful to the development of the ideal Jewish personality, are listed later. The very fact that animals which are poisonous, or any plants that are poisonous are omitted in the list, clearly shows that the Torah's concern in this legislation is not our physical health.
It is also clear from the thing itself that self-excuse prevents repentance. For if a man thinks that excusing himself for his sin will avail him, he will never regret the doing of it, nor confess his sin. Such a one is called a man “who covers his transgressions,” as Solomon says: “He that covereth his transgressions shall not prosper.” Covering one’s sin means to make something else responsible for one’s sin, as Job says: “If after the manner of Adam I covered my transgressions.” The reference is to Adam, who excused himself for his sin by saying: “The woman whom Thou gavest to be with me, she gave me of the tree …” But his excuse did not do him any good, for man was given reason so that he should always watch his conduct and not sin. This is why one who commits a misdeed through error is called a sinner and requires atonement. Similarly one must be careful not to be misled by any one, and hence Adam was told: “Because thou hast hearkened unto the voice of thy wife … cursed is the ground …,” although Adam had not been told not to listen to the voice of his wife. This shows that it does not avail one to excuse himself by saying, So and so made me sin, for nothing excuses a sin except absolute compulsion, concerning which the Rabbis say that heaven acquits a man in case of compulsion. We shall treat of the subject of compulsion in the next chapter.
[2] Different interpretation: "God's anger I will raise." There are those who were struck and kicked, and there are those who were struck and asked their father why this belt is hanging on them. And there are those who said to their father, "Why is this belt hanging on me?" There are those who were struck and kicked, and this is Job, for when Satan struck him, he began to cry out, "Remove your rod from me, and let not dread of you terrify me." (Job 9:34). And I speak and am not afraid, as it says (I will speak) [I will speak up] and not be afraid, etc. (Job 9:35). A parable about Isratyotus (Suldaat in Greek) who became a thief. "The Holy One, Blessed be He, said: I have examined this and that, and all of the diseases come from Egypt. Similarly, Job's friends said to him: You have lost your hope (lepīs in Greek), which means expectation and hope", You said (I will speak) and we did not fear; they said, "Is it possible that you are speaking and not afraid?" The first human being, formed in the image and likeness of the Almighty, was unable to withstand hearing His voice, as it is said, "And they heard the voice of the Lord God" (Genesis 3:8).But when my wife wants to say to me, "So bless/curse God and die," (Job 2:9) I said to her, "Speak like one of the foolish women," etc. (Job 2:10). Therefore, (I will speak) [I will speak up] and not be afraid, for I am not like myself, I am not like the man who said",(Job 9:35) "The woman You gave me," etc. (Genesis 3:12). They said to him, "But Abraham heard Your words and could not stand," as it says, "And he fell on his face," etc. (Genesis 17:3), and so did Balaam fall and his eyes were open (Numbers 24:4). Even we hear His words and fall and you speak against Him and are not afraid, we are not like you," he said to them, "My heart is like yours, and I do not fall from you," etc. (Job 12:3). This is a story about King Hezekiah who became sick and turned his face towards the wall, as it says "And Hezekiah turned his face towards the wall" (Isaiah 38:2). It is said "remember now" (Isaiah 38:3), and what does "remember now" mean? When Israel sinned, God sent burning serpents upon them, and when they cried out to Moses, God told him to make a bronze serpent (Numbers 21:8-9). Whoever looked upon it would be healed. Hezekiah saw that Israel was committing sins and said, "Now anyone who needs to be healed will go to this and leave God." So, he destroyed the bronze serpent (2 Kings 18:4). The people asked him, "What are you doing? What Moses established, you are abolishing?" He replied, "Whoever needs to be healed should look up to God and be healed," as it says, "Look to Him and be radiant, so that your faces may never be ashamed" (Psalm 34:6). Likewise, it says, "There was no one like him among all the kings of Judah, either before him or after him" (2 Kings 18:5), "This is the one who cried out and asked his father. And who is the one who said to his father, 'Why is this strap hanging from me?' These are the Israelites, who said to God, 'You have dealt harshly with Your people' (Micah 7:14) and also said, 'I will raise up the Lord's anger...I will see His righteousness' (Micah 7:9)."
[2] Another interpretation: "Why do you say, O Jacob?" (Isaiah 40:27). Rabbi Shmuel says, "How can a person mourn over sins of the world? Let him examine his own sins that he has overcome." And Rabbi Shimon says, "How can a person mourn when he is alive and sees this sun? And similarly, Solomon says, 'What advantage does a man have in all his labor under the sun?' (Ecclesiastes 1:3). If it were not enough that he sees the sun, therefore, the Holy One, blessed be He, said to Jacob, 'Why do you call out, O Jacob? Why do you say, O Israel?'" As for Rabbi's comment, "The foolishness of man perverts his way" (Proverbs 19:3). Rabbi says there were thirteen types of fragrant plants in the Garden of Eden and ten chambers, as it is said, "In Eden, the garden of God" (Ezekiel 28:13). And God said, "It is not good for man" (Genesis 2:18), he did not need to praise me, but rather he began to complain and say, "The woman You gave me" (Genesis 3:12). And so Abraham went to war and made him king over sixteen kings and I returned their captivity, and he thought it was his reward, so I said to him, "Your reward is very great" (Genesis 15:1). He did not need to thank me, but rather say, "The Lord God, what will You give me?" (Genesis 15:2). And so Jacob said, "With my staff I crossed this Jordan" (Genesis 32:11) and I did all that good for him, and he said to Pharaoh, "Few and evil have been the days of my life" (Genesis 47:9), "I have caused you evil, Jacob, that you speak so." And similarly, the generation of the wilderness, how many good things I did for them, as it is said, "In the wilderness, where you saw" (Deuteronomy 1:31), and they said, "Our souls loathe this light bread" (Numbers 21:5). Thus it is your blasphemy and your complaint. So why do you say, O Jacob?
Chapter (78) 79: Torah [1] "And Judah he sent before him unto Joseph" (Genesis 46:28). As it is said in scriptures: "A small city (Ecclesiastes 9:14), this is the Garden of Eden. And there are few people in it (Ecclesiastes 9:14), these are Adam and Eve. And a great king came to it (Ecclesiastes 9:14), this is the serpent. And he built great fortifications on it (Ecclesiastes 9:14), because God knows, etc. (Genesis 3:5). And a poor and wise man was found in it (Ecclesiastes 9:15), this is Adam, as it is said 'And the man called his wife's name Eve' etc. (Genesis 3:20). And if he had been in the Garden of Eden when the serpent deceived Eve, they would not have eaten from the tree. And he saved her (Ecclesiastes 9:15), 'the woman whom you gave to be with me' etc. and ate (Genesis 3:12), for if he had not confessed to eating, God would have destroyed the Garden of Eden for their sake. But because he confessed, he was expelled from the Garden of Eden, as it is said 'And he drove out and completed' (Ecclesiastes 9:15). And Adam did not remember (Ecclesiastes 9:15), God said 'Adam did not remember, but I remember' as it is said 'And the Lord God called to the man' etc. (Genesis 3:9)."
“The Lord God formed from the ground every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man would call every living creature, that was its name” (Genesis 2:19). “The Lord God formed from the ground [every beast of the field]” – they raised a question before Rabbi Yoḥanan ben Zakai: It is written: “God said: Let the earth produce living creatures after their kinds” (Genesis 1:24). Why then does the verse state [here again]: “The Lord God formed [vayitzer] from the ground every beast of the field”? He said to them: There [the previous verse] it was referring to the creation [of the animals], and here it refers to domination, (He claims that “vayitzer” does not mean “God formed” the animals, but that He placed them under man’s domination.) as it says: “When you besiege [tatzur] a city many days” (Deuteronomy 20:19). Rabbi Aḥa said: When the Holy One blessed be He came to create man, He consulted with the ministering angels. He said to them: “Let us make man” (Genesis 1:26). They said to Him: ‘This man, what is his nature?’ He said to them: ‘His wisdom is greater than yours.’ He brought the animals, the beasts, and the birds before them and said to them: ‘What is its name of this one?’ And they did not know. He passed them before Adam and said to him: ‘What is the name of this one?’ He said: ‘This is an ox; this is a donkey; this is a horse; this is a camel.’ [He then asked:] ‘And you, what is your name?’ He said to Him: ‘It is appropriate that I be called Adam, as I was created from the ground [adama].’ [He asked further:] ‘And I, what is My name?’ He said to Him: ‘It is appropriate to call you my Lord [adonai], as You are the Lord [adon] over all your creatures.’ Rabbi Aḥa said: “I am the Lord, that is My name” (Isaiah 42:8) – that is My name that Adam the first man called Me. He then passed them [the animals] before him in pairs. He [Adam] said: All of them have partners, but I do not have a partner – “and for the man, he did not find a helper to be alongside him” (Genesis 2:20). This is bewildering; why, in fact, did He not create her for him at the outset? The explanation is that the Holy One blessed be He foresaw that he [Adam] would complain about her in the future; (See Genesis 3:12.) therefore, He did not create her until he requested her explicitly. After that, “the Lord God cast a deep slumber…” (Genesis 2:21).
“The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). “The man said…” – there are four people whom the Holy One blessed be He tapped on their jug (This is an expression denoting testing someone’s character, as one would tap on a jug to see if there was anything in it.) and found that they were jugs filled with urine. (Their character was found to be exceedingly poor.) They are: Adam, Cain, Bilam, and Hezekiah. (All of them were asked questions by God and answered inappropriately.) Adam, as it is stated: “The man said: The woman [whom You gave to be with me, she gave me…].” Cain – “The Lord said to Cain: Where is Abel…and he said: I do not know” (Genesis 4:9). The wicked Bilam, as it is stated: “Who are these people with you… Bilam said to God…” (Numbers 22:9–10). Hezekiah – “What did these people say to you?” (II Kings 20:14, Isaiah 39:3). (Isaiah asked this of Hezekiah, speaking in God’s name. In all these cases, the people should have realized that God’s question was actually an implied accusation, and they should have immediately admitted their guilt, rather than attempt to actually answer the question.) But Ezekiel, He found him more perceptive than all of them, as it is stated: “Son of man, will these bones come to life? And I said: Lord God, You know” (Ezekiel 37:3). (He understood that when God asks a question it is not because He needs to know the answer.) Rabbi Ḥanina bar Pappa said: This is analogous to a bird held in a hunter’s hand. He encountered someone and said to him: ‘This thing in my hand, will it live or die?’ He said to him: ‘If you wish it will live, and if you wish it will die.’ So, too, [when God asked Ezekiel] “son of man, will these bones live?” [His response was:] “I said: Lord God, You know.”
“The man said: The woman whom You gave…” – that is what is written: “I would speak, and I would not fear Him; for it is not so that I am, with myself [imadi]” (Job 9:35) – I am unlike the one who said: “The woman whom You gave to me [imadi]…” He heeded his wife’s words, but I did not heed my wife’s words. (Job’s wife told him, “Blaspheme God and die” (Job 2:9). Unlike Adam, Job didn’t take his wife’s advice. This is why Job said that he was unlike imadi, a word that alludes to Adam.) Rabbi Abba bar Kahana said: Dina (Jacob’s daughter.) was Job’s wife. That is why he said to her: “You are speaking as one of the disgusting women [nevalot] would speak. (Regarding Dina it is written: “As he performed a disgusting act [nevala] in Israel to lie with Jacob's daughter” (Genesis 34:7).) Shall we accept the good from God, [and not accept the bad]?” (Job 2:10). “Shall I accept,” is not written here, but rather, “shall we accept [nekabel]” (Although it was only Job who was suffering.) – should we be pleased with the good but not be pleased with the bad? (Nekabel is interpreted as “pleased [na’im] about accepting [kabel].”) That was a rhetorical question. “With all this, Job did not sin with his lips” (Job 2:10) – [the implication is:] with his lips he did not sin, but in his heart he did sin. Rabbi Abba bar Kahana said: “And I ate [veakhalti]” (This is unambiguously in past tense.) is not written here, but rather, “vaokhel” (This word may indicate past or future tense.) – I ate and I will eat again. (He defiantly declared that he would do it again.) Rabbi Shimon ben Lakish said: Adam the first man was banished only after he blasphemed and spoke sacrilegiously. (By being defiant towards God, as was just explained.) That is what is written: “He hoped to produce grapes, but it produced sour grapes” (Isaiah 5:2). “The Lord God said to the woman: What is this you have done? The woman said: The serpent enticed me, and I ate” (Genesis 3:13). “The woman said: The serpent enticed me [hishiani], and I ate” – [hishiani has three meanings:] It enticed me, it brought liability upon me, and it misled me. It enticed me, as it says: “The enemy will not entice [yashi] you” (Psalms 89:23). It brought liability upon me, as it says: “When you lend [tashe] to your neighbor” (Deuteronomy 24:10). (Through the loan, monetary liability is created, and the serpent’s evil behavior brought her liability for sin.) It misled me, as it says: “Now, do not allow Hezekiah to mislead [yashi] you” (II Chronicles 32:15).
“The Lord descended to see the city and the tower that the children of man built” (Genesis 11:5). “The Lord descended to see the city and the tower…” – Rabbi Shimon bar Ḥalafta taught: This is one of ten descents [of God] stated in the Torah. (See Pirkei deRabbi Eliezer 14 and Avot deRabbi Natan 34:5.) “That the children of man [ha’adam] built” – Rabbi Berekhya said: What would we have thought - the children of donkeys or the children of camels? (Why does it have to mention that they were children of man?) The explanation is that they were [true] sons of Adam the first man. Just as Adam the first man, after all the good that I performed on his behalf, he said: “The woman whom You gave to be with me…” (Genesis 3:12), so, two years from the generation of the Flood to the generation of the Dispersion, and “the entire earth was of one language” (Genesis 11:1). (They were ungrateful to God, just as Adam was.) “The Lord said: Behold, they are one people, and there is one language for them all and this is what they have begun to do; now nothing of all that they plotted to do will be prevented from them” (Genesis 11:6). “The Lord said: Behold, they are one people, and there is one language for them all” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Since they are one people and one language, if they repent, I will accept them. (Since they share a common language, and peace reigns among them, I will give them a chance to repent.) Rabbi Neḥemya says: Who caused them to rebel against Me? Is it not because they were one people and one language? “Now [ve’ata], nothing…will be prevented [lo yibatzer] from them” – Rabbi Abba bar Kahana said: It teaches that the Holy One blessed be He afforded them an opportunity for repentance, as it is stated: “Ve’ata,” and ve’ata means nothing other than repentance, just as it says: “Now [ve’ata], Israel, what does the Lord your God ask of you? Only to fear [the Lord your God]” (Deuteronomy 10:12). But they said: “No [lo].” (This is the interpretation of the word lo in lo yibatzer.) The Holy One blessed be He then said: “All that they plotted to do will be prevented [yibatzer] from them.” This vineyard, when it does not produce fruit, what do its owners do to it? They sever its branches. (Severing from a grape vine is called betzira, and this is what the verse means by yibatzer.)
The Holy One blessed be He said: ‘Heed Me, as there is no person who heeds Me and loses.’ The Rabbis say: You find there is one who heeds [his wife and loses, and one who heeds] his wife and gains. How so? Adam the first man heeded his wife and lost. From where is this derived? As it is stated: “And to Adam He said: Because you heeded the voice of your wife…[cursed is the ground on your account]” (Genesis 3:17). Rabbi Yitzḥak said: To what is the matter comparable? To a king who said to his servant: ‘Do not taste anything until I return from the bathhouse.’ His wife said to him: ‘Taste the cooked dish, so he will not need to seek to add salt or fish gravy.’ The king came and saw him licking his lips. The king said to him: ‘Did I not tell you do not eat, and yet you ate?’ He said to him: ‘My master, your maidservant gave it to me.’ The king said to him: ‘And you heeded my maidservant more than me?’ So, the Holy One blessed be He said to Adam: “But of the tree of the knowledge of good and evil, you shall not eat of it” (Genesis 2:17). What did Eve do? She fed him. Rabbi Avin said: She did not ask, but she wept and wailed to him with her voice, and he ate of it, as so it is written: “[Because you heeded] the voice of your wife.” “The words of your wife” is not written here, but rather, “the voice of your wife.” The Holy One blessed be He said to him: “Did you eat from the tree that I commanded you not to eat of it?” (Genesis 3:11). He said to Him: ‘My Master, Your maidservant gave it to me.’ From where is this derived? As it is stated: “The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). He said to him: ‘And you heeded Eve more than Me?’ [Adam] was immediately expelled [from the Garden of Eden], as it is stated: “He banished the man; He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). That is, he heeded his wife and lost. There is one who heeded his wife and gained. This is Abraham. From where is this derived? As it is stated: “Sarai said to Abram: Please, behold, the Lord has kept me from bearing; please, consort with my maidservant; perhaps I shall be built through her. Abram heeded the voice of Sarai” (Genesis 16:2). Rabbi Shmuel bar Naḥman said: To what is the matter comparable? To one to whom a son was born. A certain astrologer saw him and said: ‘This lad is destined to be an arch-robber, his father must cast him away.’ His father heard and said: ‘Would I cast away my son?’ The father of that astrologer heard and said: ‘Everything that my son said to you, heed him.’ So, Sarah foresaw that Ishmael was taking to evil ways, and she would say to Abraham: “Banish this maidservant and her son” (Genesis 21:10) and it distressed him. The Holy One blessed be He appeared to [Abraham] and said to him: “Do not be distressed about the lad and about your maidservant; everything that Sarah says to you, heed her voice…” (Genesis 21:12). He heeded her voice and gained, as his descendants were considered [only those] descending from Isaac, as it is stated: “For it is through Isaac that descendants will be accounted to you” (Genesis 21:12). The Holy One blessed be He said: ‘If one who heeded his wife is so rewarded, one who heeds Me, all the more so.’ King Solomon came and articulated it: “But one who heeds me will reside securely and tranquilly, without fear of evil” (Proverbs 1:33).
“Who is it who said and it occurred, if the Lord did not command it?” (Lamentations 3:37). “Who is it who said and it occurred, if the Lord did not command it?” – who did command? Haman commanded, but the Holy One blessed be He did not command. Haman commanded “to destroy, to kill, and to eliminate” (Esther 3:13). But the Holy One blessed be He did not command it, but rather, “the plot [that he devised]…return [upon his head]” (Esther 9:25). “Is it not from the mouth of the Most High that evil and good emerge?” (Lamentations 3:38). “Is it not from the mouth of the Most High that evil and good emerge?” – Rabbi Elazar said: From the moment that the Holy One blessed be He said: “See, I have placed before you today: life and good, and death and evil” (Deuteronomy 30:15), no good has emerged for a performer of evil nor evil for a performer of good, but rather good for a performer of good and evil for a performer of evil, just as it says: “The Lord will reward the performer of evil in accordance with his wickedness” (II Samuel 3:39). “Of what shall a living man complain, each man for his sins?” (Lamentations 3:39). “Of what shall a living man complain?” – it is sufficient for him that he is alive. Rabbi Levi said: The Holy One blessed be He said: Your life is in My hands, yet you complain? Rabbi Huna said: Let him stand like a mighty one, confess his sins, and not complain. Rabbi Berekhya said: Of what shall he complain about the One who gives life to the worlds? If he seeks to complain, it should be each man for his sins. Rabbi [Yehuda HaNasi] says: Descendants of bearers of grievance; Adam, the first man, after all the good that I bestowed upon him, he expresses a grievance before Me and says: “The woman whom You gave to be with me, [she gave me from the tree, and I ate]” (Genesis 3:12). Jacob, too, did so. I am engaged in crowning his son king in Egypt, and he expresses a grievance before Me: “[Why do you say, Jacob…] my way is hidden from the Lord” (Isaiah 40:27). His children, too, I am engaged in providing them with easily digestible bread so that no one among them will be afflicted with indigestion or diarrhea, and they express a grievance before Me: “Our soul loathes this insubstantial bread” (Numbers 21:5). Zion, too, is similar: “Zion said: The Lord has forsaken Me and the Lord has forgotten Me” (Isaiah 49:14).
Our Rabbis were taught: Concerning the above-cited verse (Deut. 5, 26) O, that they had such a heart as this always to fear Me, Moses said to Israel: "Ye are ungrateful, my children; for at the time the Holy One, praised be He! said to you, O, that they had such a heart, etc., ye should have said, 'Thou, Lord, grant it to us.' Your ungratefulness is also marked from (Num. 21, 5) And our soul loathed (Ib. b) this light bread. Your ungratefulness is also marked from the passage (Gen. 3, 12) The woman whom Thou gavest to be with me, etc." Moses, however, hinted this to Israel only after the forty years in which he led them in the desert, as it is said (Deut. 29, 3) But the Lord hath not given you a heart to know. Said Raba: "From this it may be inferred that one cannot find the real mind of his master, until the lapse of forty years."
R. Levi said in the name of R. Hama bar Hanina: the Holy One joined together thirteen bridal canopies for the first Adam in the Garden of Eden, as written (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; EVERY STONE THAT IS PRECIOUS WAS YOUR COVERING: <(1) CARNELIAN, (2) CHRYSOLITE, AND (3) MOONSTONE, (4) BERYL, (5) ONYX AND, (6) JASPER, (7) SAPPHIRE, (8) TURQUOISE, AND (9) EMERALD, AND (10) GOLD>. Resh Laqish said: Eleven, and the Rabbis say: Ten. But they do not disagree (as to the verse, only over the number of canopies). The one who makes thirteen for him makes (1) EVERY STONE, (2) THAT IS PRECIOUS, and (3) YOUR COVERING three. The one who makes eleven for him makes one. The one who makes ten for him does not make to be an one. Then after all this praise (Gen. 3:19): FOR DUST YOU ARE, AND UNTO DUST YOU SHALL RETURN. (Eccl. 8:1, cont.:) AND THE RADIANCE OF HIS FACE IS CHANGED. When said (in Gen. 3:12): THE WOMAN THAT YOU PUT WITH ME, SHE GAVE ME . Even so did the Holy One change his face and drive him from the Garden of Eden, as it is written (in Gen. 3:23): SO THE LORD GOD SENT HIM AWAY FROM THE GARDEN OF EDEN.
(Gen. 15:1:) AFTER THESE THINGS. This text is related (to Prov. 11:18): A WICKED ONE DOES THE WORK OF FALSEHOOD. (Tanh., Gen. 3:12; Gen. R. 44:2.) This refers to Nimrod the Wicked, who used to make images and lead astray the children of Adam; for idolatry resembles falsehood, as stated (in Jer. 10:14): FOR HIS MOLTEN IMAGE IS FALSEHOOD AND THERE IS NO BREATH IN THEM. (Prov. 11:18, cont.:) THE ONE WHO SOWS RIGHTEOUSNESS HAS A TRUE REWARD. This refers to our father Abraham, who did sow righteousness when he would serve food to those who passed back and forth, (Gen. R. 43:7; M.Ps. 110:1.) as stated (in Gen. 21:33): THEN HE PLANTED AN INN (Although Eshel is usually translated “tamarisk,” the word is interpreted here by notrikon, i.e., a method of interpretation which understands each letter of a word as an initial letter for a whole word. In this case the three Hebrew letters in Eshel are understood as the initial letters for “eating,” “drinking,” and “spending the night,” i.e., what one does at an inn.) IN BEERSHEBA. The Holy One said to him: By your life you have a true reward, as stated (in Gen. 15:1, end): FEAR NOT, ABRAM!… [YOUR REWARD SHALL BE VERY GREAT].
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
Psalm of Thanksgiving. Rabbi Yaakov said in the name of Rabbi Abbahu in the name of Rabbi Acha: "Let all nations give thanks to me," and I accept them, as it is said: "Every knee shall bow to Me, every tongue shall swear" (Isaiah 45:23). If every knee bows and every tongue swears to Me, I accept them. This is what Scripture says: "He who conceals his transgressions will not prosper" (Proverbs 28:13). He who conceals his transgressions is Adam, who said to God: "The woman whom You gave to be with me" (Genesis 3:12). He did not seek to do repentance, as it is said: "Lest he stretch out his hand" (Genesis 3:22). Rabbi Abba bar Kahana said: When the Holy One, blessed be He, said to him, "Do teshuva," he replied, "Lest." But "now" means teshuva, as it is said: "And now, Israel, what does the Lord your God ask of you but to fear Him?" (Deuteronomy 10:12). And "lest" means "no." He who conceals his transgressions will not prosper. "Whoever confesses and forsakes will be shown mercy" (Proverbs 28:13). This refers to Cain, as it is said: "And Cain went out from before the Lord" (Genesis 4:16). Rabbi Huna said in the name of Rabbi Chanina bar Yitzchak: He went out rejoicing, as it is said: "And Haman went out that day joyful and with a glad heart" (Esther 5:9). Adam met him and said to him, "What has happened with your judgment?" He replied, "I did teshuva and was forgiven." Adam said to him: "Good is to give thanks to the Lord" (Psalm 92:2). Another explanation of "He who conceals his transgressions": This refers to Saul, as it is said: "What is this bleating of sheep in my ears?" And Saul said, "They have brought them from the Amalekites" (1 Samuel 15:14-15). "Whoever confesses and forsakes will be shown mercy": This refers to David, who said: "I have sinned against the Lord; please take away the iniquity of Your servant" (2 Samuel 24:10). Immediately, God said to him: "The Lord has also put away your sin" (2 Samuel 12:13). Rabbi Simon and Rabbi Yehoshua ben Levi said in the name of Rabbi Chalfata: When a king of flesh and blood confesses, God gives him the benefit of the doubt. But when he does not confess, God does not give him the benefit of the doubt.
“Why should a living man complain? A man for his sins.” (Eicha 3:39) R’ Aba bar Yodan said, ‘what is it that person complains while he is still alive? It is enough that he lives!’ R’ Berachia said, ‘I lived next to you, he lives and complains.’ R’ Levi said, ‘what is it that a person complains to the Life giver of the worlds? Rather, if one wants to complain, let him complain of his sins. R’ Yodan said, ‘let him stand up like a man and confess his sins, and not complain. Rebbe said, ‘the Holy One said 'malcontents, the children of malcontents they are!' I busied myself with finding Adam a companion, “…I will make him a helpmate opposite him." (Bereshit 2:18) and he complains before me, saying "The woman whom You gave [to be] with me, she gave me…" (Bereshit 3:12) Even Yaakov did so to Me! I made it My business to make his son king in Egypt, “Now Joseph was the ruler over the land…” (Bereshit 42:6) and he complains saying "...My way has been hidden from the Lord..." (Is. 40:27) Even his sons did so to Me in the wilderness - I made it My business to choose out for them refined food, like that which kings eat, in order that none of them would have indigestion or be seized with diarrhea, and they complain before me saying "...we are disgusted with this rotten bread." (Bamidbar 21:5). Even Zion did so to Me! I busied myself with her to remove the kingdoms from the world, have I not already removed Bavel, Maday and Greece and in the future will remove this wicked kingdom? And she complains before me, saying "The Lord has forsaken me, and the Lord has forgotten me." (Is. 49:14)
Adam said before the Holy One, blessed be He: Sovereign of all worlds! When I was alone, I did not sin against Thee. But the woman whom Thou hast brought to me enticed me away from Thy ways, as it is said, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat" (Gen. 3:12). The Holy One, blessed be He, called unto Eve, and said to her: Was it not enough for thee that thou didst sin in thy own person? But (also) that thou shouldst make Adam sin? She spake before Him: Sovereign of the world! The serpent enticed my mind to sin before Thee, as it is said, "The serpent beguiled me, and I did eat" (Gen. 3:13). He brought the three of them and passed sentence of judgment upon them, consisting of nine curses and death.
(Devarim, Ibid.) "and Chatzeroth": He said to them: Should you not have learned from what I did to Miriam in Chatzeroth? (viz. Bamidbar 12). If I did not show favoritism in judgment to Miriam the righteous, how much more so (would I not do so) to others!
Another matter, “any man, when he has a discharge from his flesh,” this is what the verse said: “It is terrifying and awesome, from it will emerge its justice and its burden” (Habakkuk 1:7). (This verse refers to the Chaldean nation, but in Hebrew the pronouns can be read as either “it” or “he.” The midrash adopts the second reading, and applies the verse to various individuals. ) “It is terrifying and awesome,” this is Adam the first man. Rabbi Yehuda bar Simon in the name of Rabbi Yehoshua ben Levi: When the Holy One blessed be He created Adam the first man, He created him such that he filled the whole world in its entirety. [He filled the world] from east to west, as it is stated: “Back and front You shaped me” (Psalms 139:5). (Front [kedem] is also a term used for east (see, e.g., Exodus 27:13). ) From north to south, as it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that [he filled] even the space of the world? (The space between heaven and earth. ) The verse states: “You placed Your palm upon me” (Psalms 139:5). “From it will emerge its justice and its burden,” this is Eve. That is what is written: “The man said: The woman whom You gave to be with me, she gave me [from the tree, and I ate]” (Genesis 3:12). (That sin brought upon him the “justice and burden” – the punishment of death.) Another matter, “it is terrifying and awesome,” this is Esau. That is what is written: “Rebecca took the garments of Esau, her elder [hagadol] son” (Genesis 27:15). (According to the Sages, these garments had belonged to Adam, and then eventually belonged to Nimrod, and Esau killed Nimrod and took them (see Bereshit Rabba 65:16). Since Nimrod himself was described as having been mighty (see Genesis 10:9), Esau must have been “terrifying and awesome” (Etz Yosef). ) “From it will emerge its justice and its burden,” this is Obadiah. Rabbi Yitzḥak said: Obadiah was an Edomite convert and he prophesied regarding Edom: “There will be no survivor for the house of Esau” (Obadiah 1:18). Another matter, “it is terrifying and awesome,” this is Sennacherib, as it is written: “Who among all the gods of these lands has delivered their land from my hand?” (Isaiah 36:20). “From it will emerge its justice and its burden,” these are his sons. “It was as he was prostrating himself in the temple of Nisrokh, his god, that Adramelekh and Saretzer, his sons, smote him with the sword” (II Kings 19:37). Another matter, “it is terrifying and awesome,” this is Hiram king of Tyre, as it is written: “Son of man, say to the prince of Tyre: So said the Lord God: Because your heart became haughty” (Ezekiel 28:2). “From it will emerge its justice and its burden,” this is Nebuchadnezzar. Rabbi Simon said: There is an aggadic tradition that Hiram was the husband of Nebuchadnezzar’s mother. [Nebuchadnezzar] rose against him and killed him. That is what is written: “I took out a fire from your midst; it devoured you” (Ezekiel 28:18). Another matter, “it is terrifying and awesome,” this is Nebuchadnezzar. “You said in your heart: I will ascend to the heavens” (Isaiah 14:13). “From it will emerge its justice and its burden,” this is Evil Merodakh. They said: For all those seven years that passed for Nebuchadnezzar, (Nebuchadnezzar spent seven years roaming as an animal in the forest; see Daniel 4:22. ) they took Evil Merodakh and crowned him in his stead. When he returned, he took him (Nebuchadnezzar took Evil Merodakh.) and incarcerated him in prison. Anyone who entered prison in the days of [Nebuchadnezzar] would never emerge from there, as it is stated: “Who never released his prisoners homeward” (Isaiah 14:17). When [Nebuchadnezzar] died, they approached Evil Merodakh to crown him. He said to them: ‘I will not heed you. Initially, I heeded you, and he took me and incarcerated me in prison. Now, he will kill me.’ He did not believe them until they dragged [Nebuchadnezzar’s corpse] and cast him before him. That is what is written: “But you were cast from your grave” (Isaiah 14:19). Rabbi Avina said: Moreover, each and every enemy that he had would come and stab his [corpse] with the sword, to realize what was stated: “Clad in the garb of corpses, stabbed with a sword” (Isaiah 14:19). Another matter, “it is terrifying and awesome,” this is Israel, as it is written: “I had said: You are divine” (Psalms 82:6). “From it will emerge its justice and its burden,” they were afflicted with discharges and leprosy. Therefore, Moses cautions Israel and says to them: “Any man, when he has a discharge from his flesh.”
Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)
And she also gave it to her husband with her: The commentators explained the word, "with her" - so that he would always be with her, and not marry another when she herself would die. But it could be that she gave it to him when he was literally with her. As she pressured him then, in the way that it says about Shimshon (Judges 16:16), "and she pressed him." For at another time, maybe he would not listen to her, to transgress the word of the Lord. So he said about this in his apology, "'The woman that You gave to be with me' (Genesis 3:12) - she defeated me at the time that she was literally with me." As according to its straightforward understanding, there is no logic to this apology. And [regarding] that which He claimed, "she gave me from the tree" - maybe he intended to say, by way of an apology, "It was since it was not stated in the commandment, 'You shall not eat from the fruit of the tree of knowledge.' It was [rather] stated (Genesis 2:17), 'from the tree of knowledge [...] you shall not eat.' I reasoned that the intent was that I am not allowed to pluck the fruit from the tree. But I thought, if the fruit is already plucked, it is permissible for me to eat it. So now, she gave it to me from the tree, and it was not me who took it from the tree."
The Lord God called to the man, “Where are you?” He answered, “I heard You in the garden, and I was afraid because I was naked, so I hid.” And He said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” The man said, “The woman You put here with me – she gave me some fruit from the tree, and I ate it.” Then the Lord God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.” (Gen. 3:9–12)
Midrash Tanchuma item 8 on our portion asks why the Torah used the expression אדם in our verse in preference to the customary איש? The answer given is that the Torah wishes to establish a parallel with the first human being who had sinned, i.e. אדם. We may understand the verse as follows: כי יחטא אדם כמו אדם הראשון שהתחיל לחטא יקריב קרבן; "If someone sins as did Adam who was the first human being who sinned, he shall offer a sacrifice." It appears from the wording of the author of the Tanchuma that Adam's sin was inadvertent seeing sin-offerings are acceptable only for sins committed inadvertently. The Midrash corresponds to what I have written on Genesis 3,12 on the words: "she gave to me." The entire פרשה here teaches us that G'd applied a different yardstick to man after Adam had sinned initially. Whereas the penalty for Adam's sin had been death, i.e. mortality, and the fact that he offered a sin-offering did not absolve him of his guilt, such offerings will help the Israelites to atone for the sins they commit inadvertently. The Tanchuma supplied the reason why G'd did not accept Adam's sacrifice as sufficient atonement, i.e. he had been the first human to sin; the evil urge had not been an integral part of him so that it would have been difficult to resist the lure of that urge. All subsequent human beings have been afflicted in that evil has become part of their life-force, נפש. The אות הברית, the sign of the covenant between us and G'd, i.e. the need to remove the foreskin through the act of circumcision, is the proof of the cardinal difference between us and Adam who had been created minus the foreskin.
According to the plain meaning of our text the purpose of the offerings is to atone for one’s sins. Had it not been for the evil urge man would never have committed a sin in the first place. There would not have been any need for such offerings then. Our sages in Mechilta Pischa 8 commening on Deut. 16,3 לא תאכל עליו חמץ, explain this. The reason that חמץ is not to be eaten at a time when the Passover lamb can be brought (on the 14th of the month of Nissan after noon) is that the lamb atones for the idolatrous practices of the Jewish people prior to the Exodus. G’d wanted to keep anything which reminded the Israelites of the evil urge away from them so that they would not be tempted to return to such practices. Not only chametz, but also honey is a symbol of the evil urge as the letters of the word דבש have the same numerical value as the letters of the word אשה, woman (306). We find that when the first human being, Adam, sinned and G’d asked him how this could be, he blamed his wife, i.e. woman as such saying that “the woman You G’d have given me gave me of that fruit and I ate.” (Genesis 3,12). Clearly, he equated woman with the personification of the evil urge, his temptress. Woman herself said that she had been seduced by the serpent, the creature embodying the concept of the evil urge. This is the mystical dimension of the relationship between woman-the serpent- and the inherent hostility between the serpent and woman, i.e. man born by woman (compare our commentary on Genesis 3,13). This is why both leavened goods and honey have generally been declared as unfit to be the means through which man atones for his sin when bringing a sacrifice. Another reason for this is the well known statement of our sages that “one cannot immerse oneself in a ritual bath and expect it to cleanse one while holding the source of one’s ritual impurity, i.e. a dead mouse or such like in one’s hand” (Taanit 16).
בני האדם THE CHILDREN OF MAN (ADAM) — But whose children could they have been (except the children of man, i.e. human beings) — perhaps the children of donkeys or camels? But it means the children of Adam Harishon who proved himself ungrateful when he said, (Genesis 3:12) “The woman whom Thou gavest to be with me, [she gave me of the tree etc.]”. These people, also, were ungrateful, rebelling against the One who had showered kindness upon them and had rescued them from the Flood (Genesis Rabbah 38:9).
Toldot Yizhak writes that one can ask two questions about this matter. The first is why did Eve lie and speak falsely to the snake saying that she was told not to touch. The Holy One only commanded not to eat, but he did not forbid touching. Secondly, when the snake pushed Eve’s hand against the tree and said: just as you did not die from touching it so you won’t die from eating it. Why did Eve believe the snake? “She replied” [3:2]. She would indeed die because of touching it before the end of the day, since the Holy One said that you would die before the end of the day. Eve ate of the tree immediately and did not attempt to see if she would die from touching it. She should have eaten from it afterwards when she did not die from touching it. One can ask another question. The Holy One said to Adam, why did you eat from the tree? He answered: my wife gave it to me. What did Adam think? Because my wife gave it to me, therefore he should exempt when the Holy One forbade it. Ramban writes: Adam said to the Holy One, because you gave me a wife as a helpmate, I thought to myself that what she tells me I must do, and therefore I ate from her hands. (Ramban, Genesis, 3:12.) One can ask about this, was Adam such a fool that if the Holy One had indeed forbidden it that he would follow his wife? However, the explanation is that Adam and Eve thought that the reason the Holy One forbade eating from the tree of knowledge was because of where the tree of knowledge stood. It was sacred, in a very holy place, where the Shekhinah used to rest. The tree of knowledge stood in the middle of the garden because it was the custom of kings to dwell in the middle of the land and the Shekhinah dwelled in the middle of the garden. They thought that the Holy One forbade eating from it because of touching it. If one would eat from it, then obviously one would have to touch it. However, if an apple would fall off the tree of knowledge and roll outside the sacred area, then one would be allowed to eat the apple. The Holy One would not deny man a good thing like the tree of knowledge, from which one derives good understanding. However, Adam said that the Holy One forbade it because the tree of knowledge stands on a holy place that no person may walk on it. Adam was mistaken about the verse “you shall not eat of it” [3:17]. This means, you should not eat from it. That is to say, when the apple is on the tree, you should not eat from the tree, but when the apple falls off, then one may eat it when it rolls out of the sacred area. This is why the woman said to the snake, “and from the fruit of the tree in the middle of the garden” [3:3], from the tree that is in the middle of the garden. That is to say, it stands on a holy spot in the very middle. Just as a king has his dwelling in the middle of the land, similarly the Shekhinah dwelled in the middle of the garden. That is why the woman said to the snake that the Holy One forbade touching it. That is to say, the Holy One did not explicitly say that one should not touch it, but the woman herself assumed that this was the reason the Holy One said, “do not eat from it” [3:3]. Therefore, the woman did not tell a lie according to her opinion. The snake said to the woman: you spoke well, according to your opinion, but you are mistaken. The Holy One begrudged you the good that you should be like the angels. Therefore, the verse says, “and the woman saw that the tree was good” [3:6]. That is to say, the woman saw that the Holy One did not want to give such a good thing to people. However, Adam did not think this way, but that the Holy One considered this place as very holy. That is why Adam defended himself before God, saying that the woman gave it to me. That is to say, I did not touch the tree and I was not at the holy place, but the woman gave it to me and she tore it off from the tree. Therefore I am not guilty of the death penalty. Therefore, he did not die the same day because he did not deliberately commit the sin. He thought that one is allowed to eat, but one is not allowed to touch it. Since Adam did not die, Eve also did not die so that he should not be alone, without a wife. (Toldot Yizhak, Genesis, 3:3–4.)
[56] “The woman,” he says, “whom Thou gavest with me, she gave me of the tree, and I ate” (Gen. 3:12). It is well his not saying, “the woman whom Thou gavest to me,” but “with me”; for Thou gavest not sense to me as a possession, but it too Thou didst leave free and at large, in some respects not subservient to the behests of my understanding. For instance, should the mind choose to bid the sight not to see, the sight will none the less see what lies before it. The hearing again, when a sound has reached it, will assuredly give it entrance, even if the mind resolutely command it not to hear. And the sense of smell, when odours have found their way in to it, will smell them, even though the mind forbid it to welcome them.
this light bread” (Numbers 21:5), despite the fact it was the highest-quality food. Moses further called them children of ingrates, as it is written that after sinning and eating from the tree of knowledge, Adam said: “The woman whom You gave to be with me, she gave me of the tree, and I did eat” (Genesis 3:12). Adam complained that the woman had been given to him in order to cause him to sin, whereas in fact she had been given to him to serve as a helpmate.
The man said, The woman that You gave to be with me—she gave me of the tree and I ate.
Adam said, "The woman whom You made with me, she gave me from the tree, so I ate."
And Adam said, The woman whom Thou gavest to be with me, she gave me of the fruit of the tree, and I did eat.
| וַיֹּ֨אמֶר יְהֹוָ֧ה אֱלֹהִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃ | 13 J | And God יהוה said to the woman, “What is this you have done!” The woman replied, “The serpent duped me, and I ate.” |
But when one accepts advice from the wicked, this corresponds to a marriage the kelipah (husks). [As Chavah said] (Genesis 3:13), “The Serpent advised me”—this being a euphemism for marriage. Her acceptance of the Serpent’s advice is likened to a marriage. Through marriage, the Serpent polluted her [and all her descendants]. However, with the revelation at Mount Sinai, this pollution ceased (Shabbat 146a). For it was there that they received the six hundred thirteen counsels of holiness (Zohar II, 82b) —.
ויאמר ה' אלוקים לאשה, “The Lord G-d said to the woman: where was Adam? Abba Chalfi ben Karchi said that after having engaged in marital relations with his wife he was tired and had gone to sleep.
BEGUILED ME. Persuaded me.
ויאמר השם אלוקים אל האשה. The Lord G'd said to the woman. The only reason G'd asked Eve what she had done was to give her an opportunity to confess her sin against G'd. The confession would act as the cure for her newly contracted sickness. When she said that the serpent had seduced her this was both a confession and an explanation that her sin had not been intentional. I have explained earlier that Eve had been under the impression that it was permitted to eat from the trunk of the tree. She had also not realised that the serpent was a seducer. She confessed her error to her Creator.
ותאמר...הנחש השיאני, “if I did indeed seduce Adam it was only because the serpent seduced me first. You have created my seducer.”
WHAT IS THIS THOU HAST DONE to transgress My commandment? For the woman was included in the admonition given to Adam since at that time she was yet bone of his bones, and similarly she was included in his punishment. The reason why G-d did not say to the woman, “and thou hast eaten of the tree,” is that she was punished for both her eating and her advice, just as the serpent was punished for the advice. This is why she said, The serpent beguiled me, and I did eat, (In the verse before us. Thus she mentioned both the eating and the advice.) as the punishment for the beguiling was greater than that for the eating. [Hence as soon as she mentioned that the serpent beguiled her, G-d meted out his punishment immediately, as is stated in the following two verses.] Thus we may derive from here the principle of punishment for those that cause people to sin in any matter, just as our Rabbis have derived it from the verse, Thou shalt not put a stumbling-block before the blind. (Leviticus 19:14. In Pesachim 22 b, the verse is interpreted to mean: do not give a person who is “blind” in a matter advice which is improper for him. Advising or causing one to sin is thus included in this prohibition. Ramban is here suggesting that while the admonition against causing people to sin is derived from the verse in Leviticus, the principle of punishment for such advice is derived from here.)
השיאני means HE DECEIVED ME; — we find the word in the same meaning in (2 Chronicles 32:15), “Now therefore let not Hezekiah beguile you” (Genesis Rabbah 19).
נשא (verwandt mit נשה), einen unbefriedigten Anspruch haben, die Erfüllung eines Versprechens von jemandem zu fordern haben. הַשִיא jemandem unerfüllt bleibende Versprechungen machen. So ׳אל ישיא לכם חזקי, daher auch מַשואות: Trost- und hoffnungslose Zustände. Hier: Die Schlange hat mir täuschende Vorstellungen gemacht.
What is this that you have done. Hashem said this to arouse her to repent.
The Lord God said to the woman: What is this you have done? Why did you consume the fruit, and why did you give it to your husband? The woman said: The serpent enticed me, and I ate. She also absolved herself of responsibility, although her response was indeed very close to the truth. The woman claimed that she herself would never have conceived of such a deed. Rather, another entity, the serpent, persuaded her with its crafty ways to eat from the fruit. Nevertheless, the woman did not seek to blame God.
מה זאת עשית, “what is this you have done?” How could you have violated My commandment, even though it had not been addressed to you directly but to your husband? Seeing that you are made of his bone, surely you must have realized that My commandment also included you?
“The Lord said to the woman: What is this that you have done” [3:13]. God asked the woman, why did you eat, even though it had not been forbidden to her. However, the woman was joined to Adam as if they were one body, since the Holy One had taken a rib from Adam’s body and made a wife out of it. That is why the Holy One asked Adam and Eve, why did you eat? That is why he punished and cursed both of them. However, He did not ask the snake, why did you do this? He did not want to hear any excuses from it and cursed it immediately. (Genesis Rabbah, 20.2.) Our sages (M. Avot, 5:18.) learn from this that one who causes his friend to sin is punished more than his friend. (Toldot Yizhak, Genesis 3:3–4.)
(1) The people were "as if complaining," refers to a trumped up charge, one not voiced openly. They were ashamed to voice their real complaint, and instead they voiced some diversionary complaint. Their real complaint, of course, had reached the ears of G'd who is familiar with what goes on in people's hearts. For this reason, G'd says later "you have wept in the earshot of G'd, who will feed us meat?" G'd had heard and was angry. At the time Abraham had weighed the money to Ephron for the burial ground he was purchasing for Sarah, he had also "heard" Ephron's unspoken words, not only the flattering offer of a gift. Despite Moses' prayer, which had stopped the fire consuming the people at tav-eyrah, the people sinned again for an entirely unprovoked reason. The assafsuff, the fringe elements, did not lust after meat. They induced in themselves lust after meat, a most despicable trait. Aristotele in chapter 9 of his book of ethics deals with this trait. When a person sees someone else enjoying something that he himself neither feels the lack of, nor the need for, he desires to be possessed of the urge to enjoy the same thing. If one observes a thirsty person slake his thirst with ice cold water, then such a person wishes to become thirsty in order to be able to quench his thirst. This is the basest way of enslaving oneself to physical greed and passions. Such people cannot even claim in defence of their behaviour that an outsider tempted them as Eve had done in Genesis 3,13. When the rest of the people observed the lust of the assafsuf, they wept again as they had done previously. This time however, they articulated their lust for meat. What displeased G'd most, was, that they had chosen to be free from moral imperatives (Torah) over freedom from enslavement to their physical urges. In Egypt, while they had been enslaved physically, Torah legislation had not yet regulated their freedom to partake of all the physical gratifications that presented themselves. Their food intake, sex life etc. had not yet become subject to Torah law and guidance. The fact that they now disdained the very thing that would lift them to the level of being truly free persons, particularly angered G'd. Whenever the Torah reports Israel as displaying a preference for Egypt, i.e. "we were better off in Egypt," the reference is to the exchange of physical freedom for the sacrifice of moral licentiousness. (see comment of Sifri on the word chinam, i.e. free from the yoke of the mitzvot,) The right to eat any fish without examining if such fish was equipped with fins and scales, was more important to them than to harbour the shechinah, Presence of G'd in their midst. After all, that shechinah, guided their destiny. (2+3) By their own admission,they had never eaten meat to their satisfaction; they only talk about sitting close to other people's fleshpots. But, even the memory of their erstwhile proximity to meat, was preferable to the availability of man, Heavenly food. At Refidim, when they did get quail, apparently it had not been to satisfy their bellies, since the fowl had not been described as performing that function. (as distinct from the "bread" which is described as lasovah, to satisfy. Exodus 16,8) Their complaint that they had nothing to look at but the man, underlined that they felt dependent daily on its re-appearance. The Torah says "who feeds you manna in the desert to keep you afflicted, unsatisfied, to test you, so that in the end you will be well off." (Deut. 8,17) G'd did not want Israel to gorge themselves on food, not even on man. When our sages in Yuma 74, tell us that blind people are never satisfied after having eaten, the reason is that they did not see the food. This places Israel's complaint into focus. "The only thing we can see is the manna." In other words, the only thing that they get their fill of is the manna. Abaye, in the same discussion in the Talmud, suggests that banquets should not be held at night, as one cannot enjoy one's food in the dark. Since the people had expressed themselves in a derogatory fashion about the manna, its appearance, its feel, etc.,the Torah proceeds to give us an objective report about its properties. In Proverbs 16,17, Solomon writes "better a dish of vegetables that is served and eaten with love, than a fatted ox which is served and eaten with hatred." He illustrates the attitude of the people towards the most delectable of dishes, handpicked by G'd Himself. The Torah's description of the layer of dew upon which the manna descended nightly, proves that the people's state of mind was not due to an inherent shortcoming of the manna.
Moses heard the people cry in family groups, it was bad in his eyes." Moses had only seen the outer manifestations of the people's complaints. He did not realise that the word "families" mentioned here, alluded to the deeper cause of the Israelites' dissatisfaction, namely the laws of purity forbidding various incestuous relationships. Moses therefore thought that it was the manna itself which was the cause of their dissatisfaction. The word ra, needs to be understood as tzorat ayin, envy, jealousy. The Torah commands that when the year of release approaches shemittah, overdue loans must be "released," i.e. forgiven. Prior to that, loans should not be refused out of fear that the debtor would be tardy in repayment in order to take advantage of the "release" mechanism. (Deut. 15, 9-10) According to the Sifri, Moses, in this instance worried less about G'ds honour. He was concerned that the people's request should not be granted, since it was unjustified. This is the reverse of what had happened at the time of the golden calf, when it had been Moses trying to convince G'd that it was not worth getting angry about. (Exodus 32, 11) For that reason, Moses did not even relay the people's request to G'd. Moses saw himself as unfit to provide satisfactory leadership, therefore he asked for help from G'd in the form of a management team. Failing this, he asked to be relieved through death, so that he would not have to witness the failure of his efforts to date. Moses listed three possible causes that can commit a man to provide for others. 1) Begetting a human being. This makes the one who begets responsible for his offspring's continued life and well being. 2) The natural instinct to raise one's young, something observed even in the animal kingdom. 3) Freely assumed obligations such as marriage, purchase of slaves etc. Moses underlines that in the case of the Jewish people, he has no responsibility for them arising from any of the causes listed. (compare chapter 11, verse 12) Foreseeing his own ultimate death as being due to frustration, he asks to be released before that happens, in the event G'd does not agree to appoint assistants for him. Verse 15, i.e. horgeyni na harog, "kill me dead," means "if You kill me, You will be killing someone who is already dead. A further argument used by Moses was that a leader who has at his disposal the means to satisfy his people's request, does have some responsibility in the matter. Since he, Moses, was however, in no position to provide the meat asked for, he felt no obligation in the matter. (4) G'd was displeased by Moses' request, although He acceded to it. By not providing additional ruach, spiritual power, but merely redistributing it amongst Moses and the seventy elders, i.e. "I will delegate from the spirit which is upon you" (verse 17), He demonstrated that He did not feel that the task allotted to Moses had been beyond his capacity. (6) Moses seemed unconcerned about G'ds reputation in the matter, concentrating on his own role in providing the meat, not worrying about the damage to G'ds image in the eyes of the people as an inadequate provider. G'd wished to show that even henceforth with the seventy elders, the combined leadership of the people would not be able to draw on an enlarged reservoir of spiritual resources.
“The man said: The woman whom You gave…” – that is what is written: “I would speak, and I would not fear Him; for it is not so that I am, with myself [imadi]” (Job 9:35) – I am unlike the one who said: “The woman whom You gave to me [imadi]…” He heeded his wife’s words, but I did not heed my wife’s words. (Job’s wife told him, “Blaspheme God and die” (Job 2:9). Unlike Adam, Job didn’t take his wife’s advice. This is why Job said that he was unlike imadi, a word that alludes to Adam.) Rabbi Abba bar Kahana said: Dina (Jacob’s daughter.) was Job’s wife. That is why he said to her: “You are speaking as one of the disgusting women [nevalot] would speak. (Regarding Dina it is written: “As he performed a disgusting act [nevala] in Israel to lie with Jacob's daughter” (Genesis 34:7).) Shall we accept the good from God, [and not accept the bad]?” (Job 2:10). “Shall I accept,” is not written here, but rather, “shall we accept [nekabel]” (Although it was only Job who was suffering.) – should we be pleased with the good but not be pleased with the bad? (Nekabel is interpreted as “pleased [na’im] about accepting [kabel].”) That was a rhetorical question. “With all this, Job did not sin with his lips” (Job 2:10) – [the implication is:] with his lips he did not sin, but in his heart he did sin. Rabbi Abba bar Kahana said: “And I ate [veakhalti]” (This is unambiguously in past tense.) is not written here, but rather, “vaokhel” (This word may indicate past or future tense.) – I ate and I will eat again. (He defiantly declared that he would do it again.) Rabbi Shimon ben Lakish said: Adam the first man was banished only after he blasphemed and spoke sacrilegiously. (By being defiant towards God, as was just explained.) That is what is written: “He hoped to produce grapes, but it produced sour grapes” (Isaiah 5:2). “The Lord God said to the woman: What is this you have done? The woman said: The serpent enticed me, and I ate” (Genesis 3:13). “The woman said: The serpent enticed me [hishiani], and I ate” – [hishiani has three meanings:] It enticed me, it brought liability upon me, and it misled me. It enticed me, as it says: “The enemy will not entice [yashi] you” (Psalms 89:23). It brought liability upon me, as it says: “When you lend [tashe] to your neighbor” (Deuteronomy 24:10). (Through the loan, monetary liability is created, and the serpent’s evil behavior brought her liability for sin.) It misled me, as it says: “Now, do not allow Hezekiah to mislead [yashi] you” (II Chronicles 32:15).
“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field” (Genesis 3:18). “And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon. (Both plants have thorns on them.) Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin]. “And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’ Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not merit, “you shall eat the vegetation of the field.”’ (Without experiencing any delectable taste.) Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring. He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’ (This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19).) Rabbi Levi said: It would have been preferable for him had he remained with his original curse. (Had man’s diet been limited to plants, he would not have to toil so much to make bread.) “By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19). “By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill. (They are indications that their health is taking a turn for the better.) They are: A sneeze, perspiration, sleep, a dream, and a seminal emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e] (This is expounded as tzo’a – excrement.) will be quickly released [and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14). (If after the bowel movement he is able to eat, it is a good omen.) “Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand? (You were created with a certain destiny, and you failed to live up to that destiny. As a thief, you must “return” the dust to its place.) “For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”
What is written above on the matter (in Gen. 14:14)? (Tanh., Gen. 3:13.) WHEN ABRAM HEARD THAT HIS BROTHER HAD BEEN CAPTURED. Was he Lot's brother? Look, however, at the humility of our father Abraham after all the strife they had had with him, [as stated (in Gen. 13:7): NOW THERE WAS QUARRELING BETWEEN THE HERDSMEN OF ABRAM'S CATTLE AND THE HERDSMEN OF LOT'S CATTLE.] Our father Abraham did not remember the strife but called him his brother, as stated (in Gen. 13:8): FOR WE ARE BROTHERS.
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
Adam said before the Holy One, blessed be He: Sovereign of all worlds! When I was alone, I did not sin against Thee. But the woman whom Thou hast brought to me enticed me away from Thy ways, as it is said, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat" (Gen. 3:12). The Holy One, blessed be He, called unto Eve, and said to her: Was it not enough for thee that thou didst sin in thy own person? But (also) that thou shouldst make Adam sin? She spake before Him: Sovereign of the world! The serpent enticed my mind to sin before Thee, as it is said, "The serpent beguiled me, and I did eat" (Gen. 3:13). He brought the three of them and passed sentence of judgment upon them, consisting of nine curses and death.
לעולם ועד; this is an abbreviated version of the expression: לעולם ועד עולם, “from one world until the next world.” There is no reason to wonder that the word ועד does not appear in the construct mode, as we find more such examples, such as in Isaiah 57,15: שוכן עד מרום וקדוש שמו, “forever dwells the One Whose name is high and holy;” the meaning of the line is: His name will remain forever exalted and holy.”The author explains that it is a peculiarity of classical Hebrew that the emphasis is placed on the letter following the prefix ו, in other words, on the letter ע in the word ועד. He cites Leviticus 7,23 שור וכשב ועז as an example, as well as Genesis 3,13: הנחש השיאני ואכל, “the serpent seduced me and I ate,” as another example.
Beast [behema]: The difference between an animal and a beast is not like Ramban, of blessed memory, wrote; that an animal eats meat; as we find in the second chapter of (Bava Kamma 19b), "and if you want, I will say that it is a deer [that we are speaking about, which is indeed an animal - as opposed to a beast - and nonetheless does not eat meat.]" And about the dog, there is an argument of the Tannaim in Tractate Kelayim, as to whether it is a type of beast or animal; and there is none that eats meat more than it. But rather, the difference is that the animal is naturally wild; if not that he is domesticated, by raising and accustoming him to change his nature. And a beast is the opposite - that he is tame by nature; if not that he is raised in a forest and, [getting] accustomed to this, changes his nature to become wild. (And see what I have written later, Genesis 2:19 and Genesis 3:13 and in Genesis 6:20, and in Leviticus 17:13.)
And I ate: This is like a confession; as if he is saying, "I sinned, as I ate." And it is like Shaul said (I Samuel 15:24), "I have sinned, as I have transgressed, etc. for I feared the people." Behold he intermingled the apology and the confession together. So too did Adam apologize - that he did not, God forbid, eat [it] contemptuously, but nevertheless, "Behold I sinned and I ate." And likewise is the explanation about the statement of the woman, "The serpent deceived me, and I ate" (Genesis 3:13).
AND THE REPHAIM. This is what That also is accounted a land of Rephaim (Deut. 2:20) refers to. (The point of I.E.’s comment is that Rephaim in our verse refers to the land of Rephaim and not to the Rephaim per se, since the latter were not Canaanites (Weiser). However, Krinsky explains that the Rephaim were a branch of the Canaanites.) Do not be surprised that Scripture lists the Canaanite and after him the Jebusite. (Canaan was the father of these nations. Why, then, list him between the Kenites and Jebusites (Meijler)?) Note: Each one of the seven nations that dwelled in Canaan were Canaanites. They descended from Canaan, who fathered eleven sons. Elsewhere Scripture lists six Canaanite nations by their specific names and includes the remainder under the term Canaanite. (Thus Canaan refers to the Canaanite people (Weiser).) In our chapter Scripture lists ten of them. (Two are included in the name Canaan.) At other times Scripture includes them all in the term Canaanite without enumerating them. Scripture similarly states, Judah and Israel were many (I Kings 4:20) even though the term Israel includes Judah. (We thus see that the Bible at times is especially explicit. Similarly, although Canaanite can refer to all seven nations, the Bible mentions Canaanite and then notes a number of them.)
[THE MAN.] There is a secret meaning as to why the definite article has been placed in front of Adam. (Adam is a proper noun and a proper noun does not have a definite article placed in front of it. As to the secret alluded to by I.E., Filwarg comments, “I do not understand what secret he is hinting at.” However, it appears that I.E. is hinting that “Adam” is a collective noun meaning mankind, the secret being that God placed mankind in the Garden of Eden. I.E. will later elaborate on this theme when he speaks of the secret meaning of the garden (Kaputa). Abravanel writes, “Ibn Ezra stirred the world by saying that the definite article which precedes the word “Adam” contains a secret. By this he means… (that) Adam should be understood as a noun designating the genus of mankind rather than an individual.”) The definite article is also found prefixed to Menasheh in the half tribe of Manasseh (shevet ha-menasheh) (According to Krinsky, I.E. is noting that a proper name which later becomes the name of a group may have a definite article placed in front of it. Thus Adam, although originally a proper noun, became a collective noun.) (Deut. 3:13) and before the word Araunah in of Araunah the Jebusite (II Sam. 24:16). (According to I.E. araunah is a collective noun.) It is also possible that the definite article is placed before Adam because the word adam is derived from the word used for ground (adamah). Hence the name Adam may be a proper name or an adjective. (See Kimchi, II Sam. 24:16. In our case it is an adjective meaning the one taken from the ground, and thus has a definite article prefixed to it.)
נשאו They are deceived. Comp. השיאני hath beguiled me (Gen. 3:13); it is Niphal.
According to the plain meaning of our text the purpose of the offerings is to atone for one’s sins. Had it not been for the evil urge man would never have committed a sin in the first place. There would not have been any need for such offerings then. Our sages in Mechilta Pischa 8 commening on Deut. 16,3 לא תאכל עליו חמץ, explain this. The reason that חמץ is not to be eaten at a time when the Passover lamb can be brought (on the 14th of the month of Nissan after noon) is that the lamb atones for the idolatrous practices of the Jewish people prior to the Exodus. G’d wanted to keep anything which reminded the Israelites of the evil urge away from them so that they would not be tempted to return to such practices. Not only chametz, but also honey is a symbol of the evil urge as the letters of the word דבש have the same numerical value as the letters of the word אשה, woman (306). We find that when the first human being, Adam, sinned and G’d asked him how this could be, he blamed his wife, i.e. woman as such saying that “the woman You G’d have given me gave me of that fruit and I ate.” (Genesis 3,12). Clearly, he equated woman with the personification of the evil urge, his temptress. Woman herself said that she had been seduced by the serpent, the creature embodying the concept of the evil urge. This is the mystical dimension of the relationship between woman-the serpent- and the inherent hostility between the serpent and woman, i.e. man born by woman (compare our commentary on Genesis 3,13). This is why both leavened goods and honey have generally been declared as unfit to be the means through which man atones for his sin when bringing a sacrifice. Another reason for this is the well known statement of our sages that “one cannot immerse oneself in a ritual bath and expect it to cleanse one while holding the source of one’s ritual impurity, i.e. a dead mouse or such like in one’s hand” (Taanit 16).
have been misled Heb. נָשְּׁאוּ, have been misled. Comp. (Gen. 3:13) “The snake misled me (הִשִּׁיאַנִּי) and I ate.”
mislead An expression of enticing. Cf: “The snake misled me (הִֹשִיאַנִי)” (Gen. 3:13).
Surely You have misled Heb. השא השאת (fa)tenter in O.F.), tempting, an expression like (Gen. 3: 13) “The serpent misled me (השיאני),” for the false prophets prophesy for them, You will have peace.
May He incite Death upon them May the Holy One, blessed be He, incite the Angel of Death upon them. Heb. יַשִּׁיא, incite and entice, an expression of (Gen. 3:13): “The serpent enticed me and I ate.” Menachem (p. 101) interpreted יַשִּׁיא, as an expression of יש, there is, as (Gen. 24:49): “If you wish (ישכם) to do kindness”; (Deut. 29:14), “who is (ישנו) here.”
[59] “And God said to the woman, ‘What is this thou hast done?’ And she said, ‘The serpent beguiled me and I ate’ ” (Gen. 3:13). God puts a question to sense-perception touching one point, she gives an answer touching another point: for God asks something about the man; she speaks not about him, but says something about herself, for her words are “I ate,” not “I gave.”
[66] Yet you see, no doubt, that He did not thus give credit to Adam, and prejudge the case against the woman, but gives her opportunity to defend herself, when He inquires “What is this that thou hast done?” (Gen. 3:13), and she acknowledges that she failed owing to the deception practised on her by subtle serpent-like pleasure. When, then, the woman said “the serpent beguiled me,” what was there to prevent His inquiring here too from the serpent, whether he beguiled her, instead of prejudging the case and pronouncing the curse without listening to any defence?
B. THE CALL. Gen. 3:9–13 (49–64)
Why the man says, "The woman gave me of the tree, and I did eat;" but the woman does not say, "The serpent gave to me," but, "The serpent beguiled me and I did eat?" (Genesis 3:12-13).
Adonoy Elohim said to the woman, What is this that you have done? She said, The serpent deceived me, and I ate.
Allah said to the woman, "What have you done?" She said, "The serpent deceived me, so I ate."
And the Lord God said to the woman, What hast thou done? And the woman said, The serpent beguiled me with his subtilty, and deceived me with his wickedness, and I ate.
| וַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכׇּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כׇּל־יְמֵ֥י חַיֶּֽיךָ׃ | 14 J | Then God יהוה said to the serpent, “Because you did this, More cursed shall you be Than all cattle And all the wild beasts: On your belly shall you crawl And dirt shall you eat All the days of your life. |
Now, behold, Eliyahu will come to distance that which is false, corresponding to the Serpent, which is called “cursed” (Genesis 3:14). The Serpent brought death to the world, and sleep is one-sixtieth of death (Berakhot 57b). And since on Motzaei Shabbat the revelation of Eliyahu begins, falsehood, which is the Serpent, is banished. It is therefore difficult to sleep.
This is the meaning of what is written (Genesis 3:14), “You will eat dust all the days of your life.” “Dust” corresponds to money, as in (Job 28:6), “Its dust is gold.” That is, the money and wealth, which correspond to dust, “will eat all the days of your life.” For money eats up and consumes all of a person’s days, as explained.
Thus Israel, who stood at Mount Sinai, were cleansed of their pollution, i.e., the pollution of the Serpent. But the nations, who did not stand [there], were not cleansed of their pollution (Shabbat 146a). This is, “it is certain that his ancestors’ feet never stood.” Specifically “the feet,” because they lack feet, as is written (Genesis 3:14), “On your belly you will crawl.”
4. {“Shem and Yafet took the garment and put it on both their shoulders. Walking backwards, they then covered their father’s nakedness. They faced away from him and did not see their father naked” (Genesis 9:23).} Know! through [keeping] the mitzvah of tzitzit, a person is protected from the Serpent’s advice, from a “marriage of wickedness,” from immorality. Tzitzit protects against immorality, as is brought in the Tikkuney Zohar (#18): “Shem and Yafet took the garment and put it on both their shoulders”—this is a reference to tzitzit ; “and did not see their father naked”—for tzitzit covers over nakedness. But ChaM—the personification of the evil inclination, for he is m’ChaMeim (heats) a person’s body to sin—is cursed. As is written (Genesis 9:25), “Cursed is Kanaan”; and, as in (Genesis 3:14), “Cursed are you [the Serpent] more than all the animals.” Thus “the garment,” the tzitzit, is a protection against the Serpent’s advice, the Serpent’s pollution.
On your belly shall you crawl: It is the way for people that give evil counsel to each other, to have them separated from one another. Hence He said to the serpent, "'On your belly shall you crawl' - such that your mouth be placed on the land, whereas she will be erect, so that you will not have a place in which to take counsel with her. And dust shall you eat all the days of your life: Given that your mouth will be on the land, you will eat it against your will. And enmity will I put (Genesis 3:15):" This too is a distancing.
כי עשית זאת, (G-d speaking to the serpent) “because this is what you have done, etc;” Rashi comments that we learn from here that seducers are not given an opportunity to defend their actions, as if G-d had asked the serpent why it had acted as it did, the serpent would have answered: ”since when does one follow the instructions of the pupil when they contradict the instructions of the teacher, i.e. G-d?” Since the Torah had expressly forbidden the seducer to practice his trade, this will never be accepted as his excuse, i.e. that he only wanted to “test” the victim of his seduction. If the seducer himself does not use this argument, we (the court) certainly must not use it on his behalf. If you were to ask: the Torah’s legislation about this subject only deals with someone who seduces others to commit idolatry, not other sins!? (Compare Deuteronomy 13,712) The answer is that the serpent had held out the hope to the woman that by eating from the tree of knowledge they would be just as great as G-d, והייתם כאלוהים, i.e. the seduction was based on leading them into worshipping themselves as deities.
ארור אתה, “you are cursed;” G-d began the series of curses, in the same sequence as the seduction had begun, i.e. the serpent was punished first. The woman was punished next, and Adam was punished last.
מכל הבהמה ומכל חית השדה, “more than any mammal or beast of the field;” Rashi asks the rhetorical question: “if G-d punished the serpent more than any mammal, is it not understood that it also punished it more than any beast of the field?” The sages in Bechorot 8 explain that a female cat gives birth after 52 days of pregnancy, whereas domesticated mammals such as donkeys require 49 weeks, i.e. about seven times as long. The serpent was condemned to a pregnancy of seven years instead. The Torah had only used this opportunity to inform us that the pregnancy of large mammals had already been longer than that of smaller mammals. The duration of a snake’s pregnancy would be so much longer.[This editor may be forgiven when he fails to understand that snakes which do not produce live young, but lay eggs, like birds, “suffer” pregnancy pains at all. I have found in Google that there are some snakes which reside in cool climates that do produce live young. This still does not mean that they have carried them for seven years? Ed.] A different exegesis: seeing that there is no other beast that is forced to crawl on its belly, not even having many short legs, it is quite obvious that the snake, in order to secure its food, labours under greater difficulties than any other type of living creature. Besides, the manner in which a snake has to eat the grass of the field makes it impossible that its mouth does not also swallow some of the earth that the grass grew out of.
ועפר תאכל, “and you will be forced to eat dust.” The reference is to virgin earth. The meaning of the whole verse is: ”as long as you live you will search for virgin earth from which to secure your food; this is the penalty that has been decreed for you.”
על גחונך תלך, “you will have to move by using your belly.” This part of the penalty would commence forthwith and would continue indefinitely.
The serpent deceived (hishi) me. See Rashi. Hishi cannot be understood here in its usual meaning of “incited” because that would not have been an excuse for sinning.
To the serpent: God did not speak to the serpent but rather to his constellation; and that is like [talking to] the serpent itself.
From all the beasts and from all the animals of the field: As a beast, which is domesticated; and an animal, which is wild - are different in their sustenance: What is good for this type is lacking for that type, and what is good for that type is lacking for this type. The food of domesticated beasts is the responsibility of its owners, so the owners prepare everything that is tasty and useful for it. Whereas the main pleasures of the animals are prey and meat, which it only scarcely and occasionally attains And when it does not have [such food], it perforce nourishes itself with that which is disagreeable to it. In exchange for this, the animal moves with its head raised, according to its worth. For it does not have a yoke upon it, which is not the case with a beast - its head is bent and subservient to man. So the Holy One, blessed be He, cursed the serpent - that it should have both of the disadvantages together; and even the disadvantage itself be worse than with the two of them. So the explanation of, on your belly you shall crawl, is that it is the disadvantage in the beast, but much worse than with the beast. And dust you shall eat all the days of your life. The serpent also has a food it desires. As it is found in Avodah Zarah 29a - that it is prepared to give its life for wine, water and milk. But it does not attain this pleasure, so its food is perforce only dirt. So it is worse than the animal, because when [an animal] does not attain prey, it eats grasses and leaves - as I wrote above 1:30 - whereas the serpent's default food is dirt. This is the straightforward meaning of the thing. But in the Gemara, Yoma 75a, the Sages, may their memory be blessed, additionally explained what is included from, all the days of your life - since it is superfluous. So they explained that even when it does attain its delicacies, it tastes the taste of dirt, which spoils the taste of the food that is most tasty to it. And another [opinion there is] that it is not satisfied until it eats dirt. And with this, it is worse than an animal - for if it has prey, it is not forced to eat something that is not tasty to it.
CURSED. The serpent was cursed with a short life. (Just as blessing is an addition of the good (see I.E. on Gen. 2:3), curse is a diminution of the good. According to this interpretation cursed art thou refers to the serpent’s life span.) However, the correct interpretation is that the serpent was cursed in manner of locomotion. (He lost his legs and consequently could no longer walk erect. According to this interpretation cursed art thou refers to the serpent’s means of locomotion.)
UPON THY BELLY. Gechonekha (thy belly) means thy chest. We cannot determine if the nun of gakhon (thy belly) is part of the root of this word, as the nun of adon (lord) is, or if it is a paradigm nun like the nun of zadon (insolence). (Zadon (insolence) comes from the root zayin, vav, dalet; therefore the nun of zadon is not part of its root.) Those who say that gakhon is so called because of the air that rushes forth from it (From the root gimel, vav, chet, meaning to burst forth. They explained Gihon to mean the dashing river, Perat as the river whose waters are fruitful and multiply, and Pishon as the gamboling river.) are indulging in homiletics. They similarly explain Gihon (Gen. 2:13). They also say that Pishon (Gen. 2:11) comes from the same root as tafushu (ye gambol) in Because ye gambol (tafushu) as a heifer (Jer. 50:11). Also, they say that Perat (the Euphrates, Gen. 2:14) comes from the same roots as Be fruitful (peru), and multiply (u-revu) (Gen. 1:28). But they are unable to cross the great river, the Chiddeckel (the Tigris) (Gen. 1:28), which stood before them. (They were unable to derive it from one root.) They decided that it is made up of two words, chad (swift) and kal (light), and means the river whose waters are swift and light.
Cursed be you from all the beasts and from all the animals of the field: This is according to the opinion that our Rabbis, may their memory be blessed, said (Taanit 8a), "In the future, all the animals will gather together and come to the snake and say to him, 'A lion mauls its prey and eats it, etc. But you, what pleasure do you have, etc.'" That is why it is stated that it will be more cursed than all the beasts and animals. As they all have an aspect of pleasure from that which they maul and prey upon, whereas the snake has no pleasure, since 'the master of the tongue has no benefit.' Hence it will have no pleasure from its preying [upon other animals], as said. And if you want to say the mem of mikol (from all) is not a superlative mem, but rather explain it like this - that it will be cursed from the mouth of all - it is since all of the animals will gather together and disgrace it. And they will proclaim its evil to its face, saying, "What pleasure do you have."
ויאמר השם אלוקים אל הנחש. The Lord G'd said to the serpent. The serpent had caused three kinds of harm by its words. 1) It caused the withdrawal of the glory of G'd's light which had hovered over Adam and Eve as we explained previously. This is the real meaning of the כתנות אור, the garments of light. [this spelling is reported to have been found in the Torah scroll of Rabbi Meir. Ed.]. 2) It resulted in Adam and Eve both becoming mortal, losing their immortality in this world. This was the punishment G'd had threatened would result from eating of the tree of knowledge. 3) The serpent caused even man's limited life on this earth to be of an inferior quality, outside the confines of גן עדן.
G'd therefore punished the serpent separately concerning each one of these losses it had caused man. 1) G'd cursed the serpent because it deprived man of his blessing, i.e. the presence of G'd's glorious light. 2) G'd deprived the serpent of the legs it used to walk on because the serpent had deprived man of eternal life on earth. Prior to the sin the serpent possessed the kind of stature that enabled it to share all the advantages of the world with Adam. It would have been an honoured houseguest at Adam's all its life. As a result of its sin, co-existence of man and the serpent in this world became almost impossible. 3) The serpent was condemned to eat dust for having deprived Adam and Eve of the enjoyment of life in גן עדן. Our sages explain this to mean that the serpent does not enjoy any of its food, just as one does not enjoy eating dust (Yuma 75). G'd's words: כי עשית זאת, "because you have done this," which introduces the serpent's punishment, are a reminder that the serpent's words were considered its deeds.
מכל הבהמה ומכל חית השדה, “more than any domestic beast or free-roaming animal in the field.” According to the plain meaning of the text G-d said to the serpent that inasmuch as “you used to be more wily than all the other beasts, now you will be downgraded to a level even lower than all other beasts, having to crawl on your belly, etc.” Our sages in Bereshit Rabbah 19,1 also approached the verse from this angle when they said: that what had been ערום מכל, now became ארור מכל, “the most wily became the most accursed.” Following an homiletical approach, the sages claim that the serpent’s time of gestation is seven years. The Talmud Bechorot 5 claims that the words “more than any other beasts, etc., and more than any free-roaming animal,” are basically superfluous as if the serpent is more cursed than the domestic animals it is only logical; because of this they concluded that the time of gestation of a serpent is seven years. [Rashi on that statement in the Talmud explains that a domestic animal such as a goat requires seven months of gestation whereas a cat requires only fifty-two days of pregnancy. The relative ratio of domestic animal to free-roaming animal therefore is one of seven to one. If the serpent is proportionately more cursed than even the regular free-roaming animals under normal circumstances (or at least the ones with the longest period of pregnancy), this means that the serpent has to carry its egg for seven years. Ed.] Actually, the Torah should have first mentioned categories of animals which are relatively little cursed, i.e. which have a short period of gestation followed by those animals which have a longer period of gestation. The fact that the Torah reversed this pattern indicates that it wishes to stress something. The matter sounded so hard to believe that we have Rabbi Joshua who indulged an heretic who refused to believe all this by making an experiment which proved that our sages were correct in their assessment.
על גחונך תלך ועפר תאכל, “you will crawl on your belly and eat dust, etc.” The punishment matched the crime. The serpent had been instrumental in bringing man down from his lofty heights. As a penalty the serpent itself experienced being demoted when compared to its former stature. Whereas the Torah mentions the loss of height by the serpent and the fact that it would henceforth subsist on dust, an inert material, it did not mention the fact that henceforth the serpent would be deprived of its ability to speak. Actually, the loss of that ability would have constituted the most severe part of its curse. If the serpent was not punished by loss of communicative powers there must have been a special reason for this. The fact is that the serpent was predestined for trouble and retribution. The very fact that it was introduced by the Torah as being the most crafty of all the animals of the field predestined it to become Satan’s partner. It manifested visible superiority over the other animals but at the same time also concealed its propensity for evil. When G-d downsized it from its previous lofty and upright posture, He also reduced the power for evil it possessed at the same time. In kabbalistic terms, He reduced it by three times three levels of emanations. For we know from Psalms 5,5 כי לא קל חפץ רשע אתה לא יגורך רע, “for You are not a G-d Who desires wickedness; evil cannot abide with You.” As a result of such considerations, the serpent was expelled from three regions of three encampment each. [The encampment of the Israelites in the desert consisted of three distinct areas of relative sanctity. Similarly, in the higher regions there are other such groupings of three, each representing different levels of holiness. Our author speaks more about this at the end of his commentary on Parshat Ki Tissa. Ed.] The expulsion of the serpent from such regions may be compared to the expulsion of the person afflicted with the dreaded צרעת, “a skin eczema due to anti-social behaviour,” from the three encampments of the Israelites in the desert. The serpent suffered expulsion from parallel regions in the celestial regions. You are familiar with the concept that the power of speech enables those who possess it to spread slander about its Creator. It is only logical therefore that if the punishment were to fit the crime, such creatures had to be deprived of their ability to repeat their sin. This would be accomplished by banning them from areas of sanctity. Our sages have coined the phrase that anyone who tells untruths or gives patently unsound advice, is considered as having dust in his mouth. We find that the Talmud Baba Batra 16 labeled the mouth of Job as consisting of earth as he too slandered his Creator.
כל ימי חייך, ”all the days of your life.” The Torah tells us here that this curse would continue throughout the serpent’s lifetime. It would continue even during the messianic era when the enmity between man and beast would subside and, according to Isaiah 11,8 “an infant would play over a viper’s hole”, the serpent would still not become rehabilitated. The punishment of having to eat dust also continues beyond the messianic era as we read in Isaiah 65,25 זאב וטלה ירעו כאחד ואריה כבקר יאכל תבן ונחש עפר לחמו, “the wolf and the lamb shall graze together, and the lion shall eat straw like the ox; but the serpent’s food shall be earth.” This is the reason the Torah stresses here that the serpent will eat dust כל ימי חייך, “for all the days of your life.” This expression alludes to messianic times. It is similar to Deut 16,3 למען תזכור את יום צאתך ממצרים כל ימי חייך, “in order that you may remember the day that you went out of Egypt all the days of your life.” Our sages interpreted that expression as also applicable to the time of the arrival of the Messiah and beyond, by stressing that if the Torah had not included the word כל “all,” the messianic period would not have been included (Berachot 12).
ויאמר כי עשית זאת, he did not have an answer to this, no excuse whatsoever. Adam and Chavah, though their excuse was indeed feeble, at least had some sort of an excuse, whereas the serpent had no excuse whatsoever. This is why G’d immediately proceeded to curse the serpent, without even waiting if the serpent would try and come up with an excuse. This is what Solomon had in mind when he said in Kohelet 10,11: ואין יתרון לבעל הלשון, “a slanderer (the serpent) has nothing going for him at all (having bitten without provocation).” (compare Taanit 8) Our sages (Sanhedrin 29) say that the serpent did have an answer ready but that G’d did not give it a chance to use it seeing it had initiated this seduction. (The Talmud, quoting one of the possible excuses of the serpent, cites the well known phrase: “if the words of the student are at variance with those of the teacher, whose words does one have to heed?” Whatever excuse the serpent could have used, it had no answer to the accusation why it had engaged in seduction.)
ארור אתה, the serpent would be deprived of the legs with which it had been created. The meaning of the words על גחונך תלך is that this will be the practical result of this curse. Whenever the Torah speaks of a curse it involves the loss of something, being deprived of something. On the other hand, every time a blessing is mentioned in the Torah it implies that the recipient will experience additional goodness, spiritually or materially. G’d cursed the serpent first, seeing it had been the cause for Adam and Chavah being punished. Our sages (Berachot 61) learn from here that one always begins with cursing the least important party deserving to be cursed, for instance the sages in Bereshit Rabbah 20,4 point out that the period of gestation of a large pure animal, such as a cow, one fit for consumption by Jews lasts 9 months, whereas their impure counterparts require 12 months before they are born after the mother animal has been fertilized. Smaller mammals require 5 months in the case of pure animals and dogs 50 days, cats 52 days, pigs 60 days, marten 70 days, deer and fox 6 months, whereas all the other creeping animals require 6 months before their embryos are ready for birth. Lions, elephants, cougars, etc., require 3 years, whereas the serpent requires 4 years to reproduce. Some animals require even 70 years according to that text. Furthermore, in the same section of Bereshit Rabbah we are told that the dog in line with other impure animals requires 50 days whereas the larger impure mammals require 12 months. Basing ourselves on the wordingארור אתה מכל הבהמה ומכל חית השדה would mean therefore that the snake’s disadvantage vis a vis other impure animals will be proportionate to that of other impure animals vis a vis the pure beasts. [the ratio supposedly is 7 to 1. If an impure large mammal requires a gestation period of 12 months, then the snake being cursed requires a period of 7 years, i.e. seven times 12 months. There are inconsistencies in that Midrash, as well as inaccuracies which I cannot account for. Ed.]
על גחונך¸ as the Targum says, i,e. “on your belly.” This is also the way the Targum renders Leviticus 11,42 הולך על גחון. This is all very similar to the Talmud Baba Metzia 59. Basically, the curse consisted of the serpent which had been the most superior of the animals, haughty because of its height and its ability to walk upright, was now reduced to move in the way lowly worms move on earth. The fact that the serpent had bragged about its superior status, caused it to be dealt with especially harshly, seeing it had exploited its position by plotting to cause havoc.
ועפר תאכל כל ימי חייך, the punishment fitted the crime. “You, the serpent were jealous of the human beings seeing they were allowed to eat the fruit of the trees in Gan Eden, and you schemed in order to seduce the woman into eating something forbidden; as a result you yourself will feed on the lowest kind of nutrient and the least tasty food on earth, i.e. dust.” If you were to argue that the very curse with which the serpent had now been afflicted was, in fact, a blessing in disguise, seeing that its food supply could be found all over, and it would never have to go hungry, Rabbi Chilfai in Bereshit Rabbah 20,5 has already explained that this is not as simple as it appears. The supply of earth is quite limited, what appears on the surface of the earth as a sort of powder is so only superficially, whereas lower down there are many ingredients which are quite inedible even for snakes. In fact, due to its ignorance of this, the snakes may inadvertently eat things which are harmful to their intestines.
כל ימיך, these apparently superfluous words teach that even in the Messianic era this curse will not be lifted. This is what Isaiah 65,25 had in mind when he described that future and mentioned that the snake will eat dust as its bread. As long as the species snakes, serpents, will not become extinct this will be its diet.
FROM AMONG ALL CATTLE, AND FROM AMONG ALL BEASTS OF THE FIELD. From a study of this verse, Rabbi Yehoshua the son of Chananya derived the fact that a serpent gives birth once in seven years; (Bechoroth 8a. See my Hebrew commentary, p. 41.) this they investigated and found to be so. (See Bereshith Rabbah 20:7.) For the Midrashic interpretations of Scripture and their allusions are all traditional, and they found in them profound secrets on procreation and all matters, as I mentioned in my introduction.
כי עשית זאת BECAUSE THOU HAST DONE THIS — From here we infer that we should not occupy ourselves with what may be in favour of one who seduces people to idolatry, for had He asked it, “Why hast thou done this?”, it could have answered Him, “When the words of the teacher and those of the pupil are contradictory, whose orders should be obeyed?” (Sanhedrin 29a). (i. e. if You told them one thing and I another, should they not have obeyed You?).
מכל הבהמה ומכל חית השדה FROM AMONG (or, MORE THAN) ALL CATTLE AND ALL THE BEASTS OF THE FIELD — If it was cursed more than the cattle whose period of gestation is longer than that of beasts does it not necessarily follow that it was cursed more than the beasts? Our Rabbis have definitely established the correctness of the following deduction in treatise Bekhorot 8a, that it (viz., the use of these apparently superfluous words “and more than all the beasts of the field”) teaches that the period of gestation of the serpent is seven years.
על גחנך תלך UPON THY BELLY SHALT THOU GO — It had feet but they were cut off (Genesis Rabbah 20:5).
15. ד׳ א׳ sprach zur Schlange, nicht nur als אלקי׳, Schöpfer und Richter, sondern als die den Menschen zu seiner Bestimmung erziehende Waltung. Nicht daher als Strafe für die Schlange, sondern aus dem Gesichtspunkt der Menschenerziehung ist das über die Schlange Ausgesprochene zu erfassen. — ארר, (verwandt mit ערר, vereinsamt, verödet, nicht in Gemeinsamkeit mit Andern, und ohne Verbindung mit der Zukunft: kinderlos) also: freudelos und blütelos, Gegensatz zu ברכה, dem Begriff der Ausbreitung und der Blüte. Zweifelhaft scheint das Verständnis des ארור מכל הבהמה ומכל חית השרה. Man versteht es gewöhnlich in der Bedeutung des Komparativs, du bist mehr als alles Vieh und alles Tier verflucht. Dies setzt aber einen das Vieh und das Tier treffenden Fluch voraus, der dem Anschein nach nicht motiviert ist. Möglich, daß es ebenso wie das ארור אתה מן האדמה Kap.4, 11 zu verstehen ist: dir wird von allem Vieh und allem Tier geflucht. So auch: מנשים באוהל תברך ,תברך מנשים יעל, alle Frauen segnen Jael (Richter 5, 24). — Wahrscheinlich ist es jedoch komparativ und steht dies in Zusammenhang mit einer Bemerkung, die wir zu V. 16 und 17 zu machen haben. Beide lauten nicht: ויאמר אל האדם ,ויאמר אל האשה, sondern: ,ולאדם אמר אל האשה אמר, und zeigt dies, daß der Anrede an die Schlange die Anrede an die Frau, und dieser die Anrede an den Mann vorangegangen war. Es war also bereits gesprochen: ארורה האדמה בעברך, somit die Erde bereits um des Menschen willen vom Fluche getroffen. Die ganze Erdwelt, also auch Vieh und Tier, hatten durch die Verirrung des Menschen um seinetwillen, d h. zu seiner Besserung, zu leiden, die Schlange aber am meisten. בהמה, das sich dem Menschen unterordnende Vieh, obgleich es mehr noch als das freie Waldtier an dem auf dem Menschen lastenden Unsegen Teil nimmt und in seinem Kampfe um die Existenz von ihm und durch ihn zu leiden hat, nimmt aber auch Teil an seinem Wirken, wird — vom Standpunkt des Menschen aus betrachtet — gehoben, veredelt und gewinnt gewissermaßen auch an Geist, an Verständigkeit. Das freie Waldtier genießt seine Freiheit und Kräftigkeit in ungebundener Freudigkeit. Beides ist der Schlange versagt. Dem freien Waldtier gegenüber schleicht sie auf ihrem Bauche und isst Erde. — גחון von גוח (wie זדון von זור) die am Boden sich hinwindende Bewegung von Flüssen יגיח ירדן (Hiob 40, 23), daher auch wohl der גיחון; die sich windende Schmerzbewegung חולי וגוחי (Micha 4, 10) und die der Schlange, die nur eine seitliche Bewegung hat und sich nicht aufrichten kann. Auch die Bewegung, in welcher die Kindesgeburt fortschreitet, ist eine Seitenbewegung; sie heißt auch speziell: כי אתה גוחי מבטן ,גוח (Ps 22, 10). — Dunkel ist das Staubessen. Die Schlange ißt faktisch nicht Erde, vielmehr nichts als lebendige Tiere. Es scheint nur ein figürliches Ausmalen des auf dem Bauche Kriechens zu sein, wie ואויביו עפר ילחכו (Ps. 71, 9) und ילחכו עפר כנחש (Micha 7, 17) seine Feinde lecken, lecken Staub wie die Schlange. Oder sollte vielleicht der Schlange, deren Zunge sich wenig zum Schmecken eignet, der Geschmacksinn versagt, ihr Essen daher nur ein Hungerstillen sein, ohne ihr Genuss zu gewähren, und darin die Erklärung der Weisen, "daß ihr die köstlichsten Speisen nur wie Erde schmecken" (Joma 75a.) ihre physiologische Wahrheit finden? — Dem sich dem Menschen anfügenden Vieh gegenüber ist Feindschaft zwischen ihr und dem Menschen. In der Tat ist unter den vier höheren Klassen nur das Amphibiengeschlecht, deren Repräsentant die Schlange ist, dem Menschen völlig fremd und feind, und durch die dem Menschen innewohnende Scheu und Widerwillen von ihm völlig getrennt.
Aus dem Gesichtspunkt der erziehenden Fürsorge für den Menschen dürfte die איבה, die feste, dem Menschen eingepflanzte Antipathie und Feindschaft zur Schlange, ihm, den die Tierweisheit verführt hatte, doch die Kluft vergegenwärtigen, die den Menschen vom Tiere scheidet, zugleich aber auch in einem konkreten Beispiele stets die Wahrheit vor Augen halten, daß es denn doch einen anderen Maßstab für Gut und Bös, als das Diktat des blinden Triebes geben müsse. Die Schlange beißt in Folge ihres Triebes, und doch ist dem Menschen der Schlangenbiss ein Übel. So kann auch das sittlich Schlechte der Sinnlichkeit des Menschen Befriedigung gewähren, und doch für höhere und andere Beziehungen verderblich sein; das bloße Diktat seiner Sinnlichkeit darf daher dem Menschen nicht sagen, was gut und böse ist. Dürfen wir annehmen, daß fortan der Anblick der Schlange den Menschen an die von ihm zu bekämpfende Begierde erinnern soll, so wäre das: הוא ישופך ראש ואתה תשופנו עקב, bedeutsam: dem Menschen ist mehr Macht über die Begierde als dieser über ihn eingeräumt. Der Mensch kann der Begierde auf den Kopf treten, sie soll ihn höchstens nur an die Ferse treffen. Ferner שוף (— rabb.: von der Stelle rücken — scheint das rasche Hervorspringen, Heraushuschen der Schlangen, das Kriechen usw. zu bedeuten, daher שפן und unversehens treffen, wenn der Andere sorglos ist. Nur wenn der Mensch — (שפיפון nicht auf seiner Hut ist, fasst ihn die Schlange und die Begierde an der Ferse. Durch stete Wach- und Achtsamkeit kann er beiden entgehen. Und eben so, nur wenn der Mensch die Begierde nicht wach werden, nicht Leidenschaft werden lässt, so lange Schlangen und Begierden noch schlummern, kann er beiden aufs Haupt treten, nicht aber, wenn er sie erst weckt und reizt.
ארור אתה מכל. The serpent was condemned henceforth to attain its needs as well as its desires only through experiencing more pain and greater lack of pleasure than all the other creatures. Compare Kidushin 82 ראית חיה ועוף שהם בני אומנות והם מתפרנסים שלא בצער, “Did you ever see a beast or bird practicing a vocation, and yet they find their livelihood without pain?” [the scholar makes the point that our parnassah lies in the hands of G’d and is not due to our professional level. Ed.] G’d’s curse is explained in detail by the words על גחונך תלך, “you will have to crawl on your belly.” This means that the serpent will find its sustenance only laboriously, experiencing frustration in doing so. Our sages (Berachot 58) mention how many laborious stages the kernel of wheat had to undergo until Adam finally was able to eat the bread that he made out of it.
ועפר תאכל, you will not enjoy the food (or other earthly pleasures) previously enjoyable. The Talmud Sotah 49 describes something similar happening to the Jewish people as a whole after the destruction of the Temple, saying: הטהרה נטלה את הטעם ואת הריח, והמעשרות נטלו את שומן הדגן, [the subject being the negative fallout for the entire nation of the destruction of the Temple, Ed.] “previously pleasant tasting and fragrant foods no longer tasted as well with the exception of food which needed to be consumed in a state of ritual purity, and the tithes now assumed the richness of cereals.”
From here. You might ask: Why cannot every מסית exonerate himself with this claim? The answer is: The serpent was not forbidden to entice others to sin. He was punished only because of the sin that the others committed, due to him. Thus he could answer, “The words of the master...” But a מסית who is forbidden by the Torah to entice others to sin is transgressing Hashem’s command. This helps to answer Re’m’s question. (From my father’s manuscript. And Maharshal is quoted as saying the same.) You might ask: [Why was the serpent called a מסית?] It is stated in Sanhedrin 67a that a מסית is only someone who incites to idolatry! The answer is: The serpent said to Chavah, “You will become as gods,” — this is idolatry. (Chizkuni)
If he was cursed more than the animal... [The curse refers to] the length of the serpent’s gestation period, that it be longer than the gestation period of domesticated animals. The gestation period of domesticated animals is longer than the gestation period of wild beasts.
The gestation period of a snake [lasts] seven years. The calculation is as follows: The gestation period of a [wild] cat is fifty-two days, and that of a [domesticated] donkey is one year. Thus, animals are cursed seven times more than beasts [7 x 52 days = 364 days.] Thus the snake, was cursed seven times more than animals, and has a gestation period of seven years. But “From all the beasts” cannot mean more than a lion or viper, whose gestation is three years and seventy years, for if so the Torah should have written: “From all the beasts,” and not mention, “From all the animals.” [Since it mentions both, it means as explained.] (Re’m)
He had legs... For if he never had legs, why is crawling on his belly a curse? (Re’m)
The Lord God said to the serpent. God did not ask the serpent why it behaved as it did, because unlike the man and his wife, the serpent had no justification for its actions. It acted out of a profound wickedness whose purpose was to break open the depths of evil, or simply for its amusement. Even if the serpent did not intend to bring about the tremendous upheaval in the world that resulted from its actions or the expulsion from the Garden of Eden, the serpent’s words stemmed from the malicious thought: Perhaps we should do the very opposite of God’s wishes. God therefore cursed the serpent: Because you did this, cursed are you from among all the animals, and from all the beasts of the field; upon your belly shall you go, and dust shall you eat all the days of your life. It can be inferred from the verse that the serpent previously walked on legs.
“On your belly shall you crawl” [3:14]. The snake walked on four feet, but now the Holy One sent angels who chopped off the snake’s feet. (Genesis Rabbah, 20.5.)
Since the nourishment provided for the various species of the universe is commensurate with their respective needs, it is axiomatic that the most advanced species are provided with the most advanced form of nourishment available. Normally, the type of food provided for a species is on a level that is one degree lower in the order of life than the species to be fed by it. Since we have stipulated elsewhere that the order of creation proceeded from the simple towards the more sophisticated, it follows that the lowest form of life derives its food supply from primordial matter. This would be immediately below it in the order of creation. After all, the lowest form of existence is primordial matter. Next would be the four basic elements, all of which rank equal in the scheme of created matter. Therefore, air, fire, earth and water act respectively as nourishment for plant life, the latter being of a more sophisticated nature than the basic elements. If plants need rain or water to sustain them, this is in accordance with such natural order as we have described. On the other hand, development, growth of the inert form is possible only through the infusion of an amalgamation with any or all of the basic materials contained in primordial matter. When a creature of a certain level in the world of matter receives its nourishment, or part of it, from a category more than one rung lower than itself, this is a curse. When we are told that the serpent in addition to feeding on plants, also feeds on earth, a lower form of created matter, this is a curse. (Genesis 3,14). Also man,-as long as he had been restricted to a vegetarion diet- (Genesis 1,29) was not yet at the elevated level where his food supply was only one category lower in the scheme of things than he himself. Possibly, the verse (Genesis 1,28) "and have dominion over the fish in the sea, over the fowl in the air and over every living thing that creeps on the earth," was in fact permission to also feed on an animal diet. The fact that such an animal diet was withheld till after the deluge, could have been the result of the original sin. The gradual decline of animals into becoming carnivorous beasts, is merely a form of corruption paralleling the corruption of man during the period preceding the deluge. This is why Isaiah predicts in chapter eleven, that all these carnivorous beasts will undergo a change of nature in the post messianic era. Since the Jewish people have attained the stature of am segulah, "precious nation," their nourishment does not only include the category immediately below them in the world of matter, but even part of their own category. G-d describes this in Deut.7,16, when the Torah says "you will consume all the nations the Lord your G-d gives you, your eyes shall have no pity on them." This refers to our having been granted permission to ensure our continued existence and well being at the expense of gentile nations worshipping idols and practicing other perversions. When we find that the Talmud Pessachim 49, states that the ignorant is not permitted the consumption of meat, this may mean that any person who has not qualified to be a member of the human race "in good standing," is not allowed to use the immediately lower category of life to serve as the material that satiates his appetites. To make indiscriminate use of creatures only a single category less sophisticated than ourselves, we must first prove that we ourselves live up to our own destiny, are intelligent creatures, chay ha-medabber.. Both Bileam (Numbers 24,8), Joshua and Caleb (Numbers 14,9) describe Israel as "consuming" its enemies. There are humans whose way of life places them sufficiently below us that they may serve as our life sustainers. Food, after all, is an aspect of life sustaining matter. On the other hand, food too far below our rank would drag us down to its level; therefore, insects etc. are forbidden. Since cannibalism is prohibited as despicable, the references above refer to our right to dispose of these nations as we see fit. A human being may fit into one of three categories. 1) He may be so ignorant that he has difficulty putting thoughts into words. 2) He may be capable of putting his thoughts into words, but his thoughts are so banal and mundane, that he only achieves basic purposes such as union with a mate, ("he shall cleave to his wife and they shall become one flesh") 3) He may belong to the select group who use the power of speech to express lofty thoughts, whose ideas are capable of standing on their own without physical sustenance. Of this group it is said "if he will live, he will die, but if he will die, he will live." (Yalkut Shimoi Bereshit 14) Dilution of the spiritual with the physical is apt to impair the spiritual to the point of death, whereas refinement of the spiritual to the exclusion of the physical, will result in life eternal. People of that category require two kinds of nourishment, one for the physical part of their beings, the other for the spiritual part. Our rabbis refer to this as "two tables." The physical part can be nourished successfully by a vegetarian diet, meat being forbidden to it, since it derives from the same level of creature. In such a type of person, the spiritual part is not considered integral to the total personality. Their intellect, being of the world of the spirits, does not require physical sustenance just as none of the spirits require this. This is the reason such individuals as Chanina survived on as little as a kav (6 eggs' volume) of carobs from Sabbath eve to Sabbath eve. (Taanit 24) This indeed may have been G-d’s wish when He created original man in whom the spirit, intellect reigned supreme before the fall. The food par excellence for people of such stature would be bread, (compare Proverbs 17,1, "better dry bread than meat obtained in an environment of strife") Concerning the "second table," the substance required by the spiritual part of such men is the product of his good deeds. In the words of Isaiah 3,10, "hail the just man for he is well off; he shall eat the fruit of his works." The meaning is allegorical, just as in Psalms 128,2, "you who eat the fruit of your labours," namely the good deeds you have performed sustain you into the hereafter, into kingdom come. When the Lord provided Manna for the Jewish people in the desert, it had been hoped that everyone would qualify as belonging to the highest category of person outlined above. If that had been so, the physical part of the Manna would have sustained the reduced needs of their bodies. Since the quality of that food was such that it could be completely assimilated by their bodies, none of it having to be excreted, only a small' quantity would have been needed. The spiritual part of their personalities would have been sustained by the many lessons to be learned from the composition, the quantity, the manner of delivery, by the time at which the Manna was to be gathered etc. The fact that G-d did provide meat in answer to the request of the Jewish people, but in a manner much less gracious than the way in which the Manna was provided, leads one to believe that the supply of the quail was a one time occurrence. It was merely meant to demonstrate that it was indeed G-d who had taken the people of Israel out of Egypt, not Moses and Aaron, as the Israelites had been complaining. The very fact that the people are once more reported as having demanded meat, (Numbers 11,4) proves that meat had not been part of their diet all along. Further proof that meat was a exceptional provision, lies in the fact that it came unaccompanied by such ordinances as the manner in which it had to be slaughtered, specific quantities for each person, how long it could be preserved etc., all details that had been spelled out about the Manna. When the Torah talks about "bread," and uses Manna as proof that "man does not live by bread alone, but by all that issues from the mouth of the Lord," (Deut.8,3) bread is a synomym for nourishment, and the lesson is that nourishment of a physical kind is solely for our physical parts, (elevated man category three) Observance of the instructions (motza pee hashem ) accompanying such food are the nourishment for our spiritual part. It will be shown that this too was the nature of the food supplied to Adam in the garden of Eden.
(Rabbi Abraham ben Ezra has already interpreted (Genesis 3:14): "You are more cursed than all the beasts" as connoting a shortening of life.) It would seem, then, that all of his curse lay in his being placed at the farthest remove from the nature of man, and the nature of man being the most refined of all natures, it follows that whatever is at the farthest remove from it must be the most evil and defective of natures — and all of the signs of the curse, indeed, testify to this. This is the intent of (Ibid 14): "You shall walk upon your stomach and you shall eat dust." It is well known that the only creature that stands erect is man, none of the other possessing this characteristic. However, because they are not at the farthest remove from man, they have feet which keep them above the ground so that their bodies not come in contact with it. And this [characteristic of standing erect] seems to have been shared by the serpent, too, in the beginning. But after he was cursed, he was placed at the farthest possible remove for an animal from relationship to "the good life" and was pressed to the earth, which, likewise, is of this base nature to a greater extent than all of the other elements. This also accounts for "and you shall eat dust," upon which our sages of blessed memory have commented in Tractate Yoma (75a): "R. Ammi and R. Assi interpret this variously, one saying: 'Even if he eats all of the delicacies of the world, he tastes only dust,' and the other: 'Even if he eats all of the delicacies of the world, he has no peace of mind until he eats dust.'" Both of these formulations express natural truths. Being so close to the nature of earth, he can gain peace of mind only by means of it, this in point of his similarity and close relationship to the earth. It follows, too, that though he eat all of the delicacies of the world, he will taste only dust, as occurs with those of base natures, an access of earthiness, because of its bitterness, causing good wines to taste bitter. This explains the serpent's hatred of man. In proportion as he loves the dust, which is close to his nature, he hates man, who is far removed from his nature. For all things are drawn to their likes, love being a union of minds and hatred a disunion.
Sexual-obscenity (’ervah) is from the aspect of Noah’s son Ḥam (hot) , and this is the evil inclination, which ‘heats’ the body towards obscenity [Var. transgression (’aveirah) ], and reveals obscenities in the world, for it is from the aspect of the primordial snake, of which it is stated: (Gen. 3:14) ... cursed are you of all beasts... And because he Ḥam is from its the snake’s side, (Gen. 9:25) he Noah said:... cursed is Canaan... etc.
For that reason Jacob behaved with cunning and guile, and brought blessings on Jacob, who resembled Adam, that were taken from the serpent of the lying lips, who talked and acted deceitfully, in order to incite and bring curses upon the world. For that reason, Jacob behaved with cunning and misled his father, so as to bring blessings upon the world and snatch from the serpent what he withheld from the world. This was measure for measure, of which it is written, "For he loved cursing, and it came to him, and he delighted not in blessings, and it was far from him" (Tehilim 109:17). About him, the verse reads, "you are cursed above all cattle, and above every beast of the field" (Beresheet 3:14). He stayed accursed forever more, and Jacob came and took the blessings from him.
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“Because you did not have faith in Me” – that is what the verse said: “There is futility that is performed on the earth, in that there are righteous who receive as accords with the action of the wicked, and there are wicked who receive as accords with the action of the righteous. I said that this too is futility” (Ecclesiastes 8:14). You find when He cursed the serpent and said to it: “Cursed are you…” (Genesis 3:14), He did not allow it to plead anything, as the serpent could have said before the Holy One blessed be He: ‘You said to Adam: Do not eat, and I said to him: Eat. Why are You cursing me?’ He did not allow it to plead anything. Aaron could have said: ‘I did not transgress Your words; why am I being put to death?’
“A man or woman...” – this is what is written: “All the kings of the earth will praise You [yodukha], Lord, as they heard the words of Your mouth” (Psalms 138:4). Rabbi Pinḥas said: The kings of the nations of the world heard three matters from the Holy One blessed be He, and they stood from their thrones and praised [vehodu]. When the Holy One blessed be He gave the Torah to Israel and said: “I am the Lord your God” (Exodus 20:2), the kings of the nations of the world said: He is saying as we would. What king would want another to reject him? Likewise, the Holy One blessed be He, when He said: “You shall have no [other gods]” (Exodus 20:3), they said: What king would want to have a partner? Likewise, when He said: “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), they said: What king would want people taking oaths in his name and lying? Likewise, the Holy One blessed be He, when He said: “Remember the Shabbat day” (Exodus 20:8), they said: What king would want people not to honor the day that he rested? But when He said: “Honor [your father and your mother]” (Exodus 20:12), they said: According to our protocols, anyone who registers himself to be subservient to the king, he renounces his parents; but this One declares and says: “Honor your father and your mother”? They arose from their thrones and praised him. (All the more so they praised him regarding the prohibitions against murder, adultery, stealing, bearing false testimony, and coveting.) When the Holy One blessed be He said: “For what he misappropriated from the sacred he shall pay” (Leviticus 5:16), they said: According to our protocols, anyone who misappropriates a spinning hook from the emperor must give him the blade of a plow, (He is punished much more severely than a person who stole from a commoner, whereas the punishment for one who steals from the sacred (Leviticus 5:16) and one who steals from a commoner (Leviticus 5:24) is the same.) but this One declares and says: “For what he misappropriated from the sacred he shall pay”? Moreover, He was more stringent regarding [sins against] with the commoner than He was regarding [sins against] the Most High, as regarding the Most High it is written: “A person who will commit a trespass, [and sins unwittingly]…” (Leviticus 5:15), and regarding a commoner it is written: “A person who shall sin, [and commit a trespass against the Lord]” (Leviticus 5:21); the Torah renders it as though it were intentional. (Although in both cases, one incurs liability to bring an offering only if the act was unwitting, regarding the trespass against the commoner, the word unwitting is not mentioned.) Moreover, regarding this one, it precedes trespass to sin, while regarding that one, it precedes sin to trespass. This is true not only regarding an Israelite, but it is so even regarding one who robs a proselyte. Who is a God like this who loves those who love Him, and draws near the distant like those who come near in His name? They stood from their thrones and praised him. Do not say it is only righteous proselytes who converted for the sake of Heaven that the Holy One blessed be He draws near; but even those who converted not for the sake of Heaven, the Holy One blessed be He demands an accounting for the affront to them. That is what is written: “There was a famine in the days of David [for three years, year after year, and David entreated of the Lord. The Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). What is “year after year”? It teaches that they were three consecutive years. When David saw that the famine began to come in his days, he said: Due to the iniquity of five matters rain does not fall: It is due to the iniquity of idolaters, of engagers in illicit relations, of shedders of blood, of pledgers of charity in public who do not give, and due to the iniquity of those who do not distribute their tithes properly. Due to the iniquity of idolaters, from where is it derived? It is as it is stated: “Beware, lest your heart be seduced [and you stray and serve other gods]” (Deuteronomy 11:16), and it says: “The wrath of the Lord will be enflamed against you, [and He will restrain the heavens and there will be no rain]” (Deuteronomy 11:17). Due to the iniquity of engagers in illicit relations, from where is it derived? It is as it is stated: “You defiled the land with your licentiousness…” (Jeremiah 3:2), and it says: “Raindrops were withheld and [there was no] late rain” (Jeremiah 3:3). Due to the iniquity of shedders of blood, from where is it derived? It is as it is stated: “For blood defiles [yaḥanif] the land” (Numbers 35:33); blood will cause wrath to settle [yiḥan af] upon the land. (From the previous derivation, the result of wrath is: ”And He will restrain the heavens and there will be no rain.”) Due to the iniquity of pledgers of charity in public who do not give, from where is it derived? It is as it is stated: “Clouds and wind but no rain” (Proverbs 25:14). Why? [Because of] “a man who glories in a false gift” (Proverbs 25:14). Due to the iniquity of those who do not distribute their tithes properly, from where is it derived? It is as it is stated: “Bring all the tithe to the storehouse…[test Me now with this…if I will not open for you the windows of heaven and pour out an endless blessing for you]” (Malachi 3:10). During the first year, David began admonishing his generation during the pilgrimage festival, and he said to them: Are there, perhaps, people among you who are idolaters, as the heavens are restrained from having rain fall only due to that iniquity? They went out and sought, but did not find. The second year, he said to them: Are there, perhaps, illicit sexual relations among you, as the heavens are restrained only due to that? They went out and sought, but did not find. The third year, he said to them: Are there, perhaps, shedders of blood, pledgers of charity in public who do not give, or withholders of tithes among you, as the heavens are restrained only due to them? They went out and sought, but did not find. From then on, David said: The matter is dependent solely upon me. He began consulting the Urim and the Tumim. That is what is written: “David entreated of the Lord” (II Samuel 21:1). Rabbi Shimon ben Lakish said: That [indicates] he consulted the Urim and the Tumim. Rabbi Elazar said that the source of Rabbi Shimon ben Lakish is that he derives a verbal analogy: penei, penei. Here it is written: “David entreated of the Lord [penei Hashem],” and there it is written: “Before [velifnei] Elazar the priest he shall stand, and he will inquire for him [regarding the judgment of the Urim before the Lord]” (Numbers 27:21). The Holy One blessed be He said to him: David, you are protected from sin; rather, it is due to Saul and the bloody house. That is what is written: “The Lord said: For Saul, and for the bloody house, [in that he put the Givonites to death]” (II Samuel 21:1). “For Saul” – because you did not perform kindness with him and he was not eulogized properly. The Holy One blessed be He said to him: David, is he not Saul who was anointed with the anointing oil? Is he not Saul, who, during his reign, no idol worship was performed in Israel? Is he not Saul, whose portion is with Samuel the prophet, and you are in the land [of Israel] and he is outside the land? (He is buried in Yavesh Gilad, which is located east of the Jordan River.) “And for the bloody house in that he put the Givonites to death” (II Samuel 21:1) – Where do we find that he put the Givonites to death? Rather, due to the fact that he killed [the residents] of Nov, the city of priests, to whom they would supply water and food, the verse ascribes to him as though he put them to death. (The Givonites would earn their livelihood by supplying food and water to Nov.) Rabbi Elazar said: It is written: “Seek the Lord, all you humble of the earth, who have performed his judgment” (Zephaniah 2:3). What is “who performed his judgment”? It is that he implements His judgment and His reward for performance simultaneously. You find the Holy One blessed be He demanding justice for the Givonites from Saul, and remembering Saul’s deeds in order to pay him a good reward. At that moment, David said: Is it on behalf of these proselytes that the Holy One blessed be He did so to His people? The Holy One blessed be He said to him: If you distance the distant, ultimately, you will distance those who are near. Come and learn from your master Joshua, who, when the Givonites said: “Come up to us quickly, and save us and help us” (Joshua 10:6), Joshua said: Will we burden the community on behalf of these proselytes? The Holy One blessed be He said to Joshua: If you distance the distant, ultimately, you will distance those who are near. Go out and learn from where are your origins? Are they not from strangers, as it is stated: “To Joseph in the land of Egypt were born…[Manasseh and Ephraim]” (Genesis 46:20), and it is written: “For the tribe of Ephraim, Hoshea (Hoshea is Joshua (Numbers 13:16).) son of Nun (Numbers 13:8)? Immediately, “the king summoned the Givonites and spoke with them. The Givonites [were not of the children of Israel…and the children of Israel had taken an oath to them]” (II Samuel 21:2). “The Givonites were not of the children of Israel” – how is this matter relevant here? Rather, this is what the verse is saying: Because David summoned the Givonites and spoke with them, but they did not accept it (His offer of compensation.) from him, that is why “the Givonites were not of the children of Israel,” as David arose and distanced them that they may not marry with the congregation [of Israel]. That is what we learned: The netinim (This is a reference to the Givonites, based on the verse: “Joshua rendered them [vayitnem] that day hewers of wood and drawers of water” (Joshua 9:27).) may not enter the congregation. (See Mishna Yevamot (78:2).) At that moment, David said: The Holy One blessed be He gave three gifts to Israel: Being merciful, self-effacing, and performers of acts of kindness. Merciful, as it is stated: “He will give you mercy, and He will be merciful to you, and He will increase you” (Deuteronomy 13:18). Self-effacing, as it is written: “So that His fear will be on your faces, so that you will not sin” (Exodus 20:17) – this is a sign for the self-effacing that they do not sin. Anyone who does not have the quality of self-effacement, it is a certainty that his ancestors did not stand at Mount Sinai. Performers of acts of kindness, as it is stated: “So that he shall command his children and his household [after him…to perform righteousness and justice]” (Genesis 18:19), and it is written: “The Lord your God will maintain for you the covenant and the kindness” (Deuteronomy 7:12). And these have none of these qualities in them. Immediately, he arose and distanced them. That is what is written: “The Givonites were not of the children of Israel” – they are not worthy to become intermingled with them. Even though they are proselytes, their ancestors did not stand at Mount Sinai, because they are considered to be of the Canaanites. That is what is written: “But rather from the remnant of the Emorites” (II Samuel 21:2). What is written in their regard? “You shall not marry them” (Deuteronomy 7:3). These too, like them, are not worthy to cleave to Israel. One verse says: “The men of Israel said to the Hivites…” (Joshua 9:7), but here, it calls them Emorites. Rather, they were from the Emorites. Why, then, does it call them Hivite? It is because they performed the act of the serpent. (Serpent is ḥivya in Aramaic.) The serpent said: I know that the Holy One blessed be He said to you: “As on the day that you eat of it you will die” (Genesis 2:17). Rather, I will go and deceive them. They will eat and be punished, and I will inherit the earth for myself. The Givonites did the same. They said: We know that the Holy One blessed be He said to Israel: “Rather, you shall destroy them, the Hittites, the Emorites…” (Deuteronomy 20:17), “You shall not make a covenant with them…” (Deuteronomy 7:2). Rather, we will go and deceive them, and they will make a covenant with us. Perforce, either they will put us to death and will violate the oath or they will sustain us and will violate the decree. In any case they will be punished, and we will inherit the land for ourselves. Therefore, when Joshua saw that this was so, he said to them: “Why did you deceive us…?” (Joshua 9:23). Joshua said to them: You performed the act of the serpent; therefore, you will receive the retribution of the serpent. Rabbi Elazar said: He cursed them like the serpent, as it is written: “Now, you are accursed” (Joshua 9:23), just as it is written regarding the serpent: “You are more accursed than all the animals” (Genesis 3:14). What is, “the children of Israel took an oath to them” (II Samuel 21:2)? David said: When the children of Israel took an oath to them, they left the matter dependent upon me, so that if I wish to distance them or to draw them near, I have license to do so. I am distancing them. From where is it derived that they left the matter dependent upon David? It is written: “Joshua rendered them that day hewers of wood and drawers of water [for the congregation and for the altar of the Lord to this day, in the place that He would choose]” (Joshua 9:27). Rabbi Ami said in the name of Rabbi Yehoshua ben Levi: After it said: “For the congregation and for the altar of the Lord,” what need was there to say: “In the place that He would choose [yivḥar]”? Rather, Joshua left it dependent upon David. He said: I will neither draw them near nor distance them. Rather, the one who is destined to build the Temple [beit habeḥira], if he arrives at the decision to draw them near, he will draw them near; to distance them, he will distance them. When David came and saw that they were cruel, he distanced them. Ezra, too, distanced them, as it is written: “The netinim lived in the Ofel…” (Nehemiah 11:21). (They were distinct from the rest of Israel.) In the future, too, the Holy One blessed be He will distance them, as it is stated: “Those who labor in the city, (The midrash is explaining that “those who labor in the city” refers to the Givonites, who were drawers of water and hewers of wood for the altar in Jerusalem.) will till it [yaavduhu], from all the tribes of Israel.” (Ezekiel 48:19) – they will be eradicated [ye’abeduhu] from all the tribes of Israel. “Saul sought to smite them” (II Samuel 21:2) – even though he did not smite them, they acted cruelly toward him. This is to teach you that David did not distance them for naught. “In his zeal on behalf of the children of Israel and Judah” (II Samuel 21:2) – even though Saul became angry at them only due to the zeal that he had on behalf of Israel and Judah, and he did so not due to hatred that he hated them. Nevertheless, they did not have mercy on his offspring. What is that zeal? It is due to the fact that they did not reveal to him where David was hiding. Immediately, David sent and summoned them: What is with you and the house of Saul? They said to him: It is because he put an end to our livelihood, and he put seven of our people to death; two hewers of wood, two drawers of water, an official, a scribe, and an attendant. He said to them: What do you seek now? That is what is written: “David said to the Givonites: “What shall I do for you? With what shall I atone, so that you will bless the inheritance of the Lord” (II Samuel 21:3)? He said to them: What benefit will there be for you if you kill a person from the house of Saul? Rather, tell me with what remedy shall I provide you so you will be placated? How much silver and gold shall I give you as ransom for your lives? “With what shall I atone [akhaper],” just as it says: “When ransom [kofer] is imposed upon him, he shall give redemption of his life” (Exodus 21:30), so that the famine will cease? That is what is written: “So that you will bless the inheritance of the Lord”; just as it says: “Jacob blessed Pharaoh” (Genesis 47:7), he blessed him that the famine would cease. “The Givonites said to him: We have [lanu] no silver or gold with Saul or with his house” (II Samuel 21:4) – li is written, but it is read lanu. (Li means “I have,” whereas lanu means “we have.”) Why is it so? David said to them: ‘What benefit would there be for you in their being killed? Take silver and gold for yourselves.’ They said to him: ‘We do not seek silver and gold from Saul and from his house. He did not owe us any money so that we should take money from him, but rather, he owes us lives and we seek lives.’ David said: Perhaps this half of them is intimidated by the other half. He took each one separately and sought to placate him by himself. He said to him: ‘What benefit would there be for you in their being killed? Take money.’ He said to him: ‘I have no silver or gold with Saul or with his house. We have no interest in seeking any others, but only him, as his servants did not wish to extend their hand against the priests, nor against us,’ as it is stated: “But the king's servants were unwilling to extend their hand to harm the priests of the Lord” (I Samuel 22:17). That is, “We would not have any man in Israel put to death” (II Samuel 21:4). When David saw that they did not accept it from him, he said to them: ‘What do you say that I should do for you? If it is lives that you seek, I will do it.’ That is what is written: “What do you say that I shall do for you?” (II Samuel 21:4). When David said that to them, they said to him: ‘We do not seek to exact retribution against him for his full measure. He sought to destroy us all, so we would have no standing within the entire boundary of Israel; we are not demanding all his offspring, but only seven, corresponding to the seven that he killed from us.’ That is what is written: “They said to the king: The man who eradicated us [asher kilanu], and who devised against us, [so that we would be destroyed from standing within the entire border of Israel]” (II Samuel 21:5). Asher kilanu contains seven letters, corresponding to the seven people among them whom he put to death. “Let seven men of his offspring be given to us, and we will impale them before the Lord in Giva of Saul, chosen of the Lord” (II Samuel 21:6) – so that the entire world will see, will be afraid, and will no longer continue to mistreat proselytes. That is why it is written: “Before the Lord,” as He commanded to treat proselytes well, but he mistreated them. Why in Giva of Saul? So that they will know that if the Holy One blessed be He did not show favor to the king, all the more so to commoners. “Chosen of the Lord” (II Samuel 21:6)? They are denouncing him and calling him “chosen of the Lord”? Rather, they said: “In Giva of Saul,” and a Divine Voice emerged and said: “Chosen of the Lord.” When David saw that his problem was a problem, he told them: ‘I will give.’ That is what is written: “The king said: I will give” (II Samuel 21:6). “The king had compassion for Mefivoshet son of Yonatan [son of Saul]” (II Samuel 21:7) – because he was a great Torah personality, David set his sights on rescuing him from their hand. David said: I will pass them before the altar. Anyone whom the altar accepts will be under its auspices. He passed them before the altar and prayed on his behalf, and the altar went and accepted him. That is what is written: “I cry out to God Most High, to the Almighty who accomplishes for me” (Psalms 57:3); the Holy One blessed be He agreed with David. “The king took the two sons of Ritzpa daughter of Aya, whom she bore to Saul…[and the five sons of Mikhal daughter of Saul, whom she bore to Adriel son of Barzilai the Meḥolatite]” (II Samuel 21:8). But is it not written: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23)? And where is Merav? (Merav was married to Adriel (I Samuel 18:19).) Say now that they were the sons of Merav, but Mikhal raised them and they are attributed to her name. “He gave them into the hand of the Givonites, and they impaled them on the mountain before the Lord. The seven of them [shevatam] fell together” (II Samuel 21:9). Shevatam is written without a yod; (As opposed to shivatayim.) this is Mefivoshet, who was spared, who was lacking from the seven. “And they were put to death during the first days of harvest, at the beginning of barley harvest” (II Samuel 21:9) – it teaches that they were killed on the sixteenth of Nisan, the day on which the omer is sacrificed. “Ritzpa daughter of Aya took sackcloth, and spread it for herself over the rock [hatzur]” (II Samuel 21:10) – what is “over the rock”? Rabbi Hoshaya said: “As she would say: “The Rock, His deeds are perfect” (Deuteronomy 32:4). “From the beginning of harvest until water dripped upon them from the heavens” (II Samuel 21:10) – Rabbi Aḥa bar Zevina said in the name of Rabbi Hoshaya the Great: Sanctifying the Name is greater than profaning the Name. Regarding profaning the Name, it is written: “His corpse shall not remain overnight upon the tree” (Deuteronomy 21:23). (Leaving a corpse hanging on the tree for an extended time is considered to be profaning the Name. See Rashi on Deuteronomy 21:23.) Regarding sanctifying the Name, it is written: “From the beginning of harvest until water dripped upon them from the heavens.” (The sanctification of the Name caused by leaving them on the tree for an extended period outweighs the profanation of the Name caused by leaving them.) It teaches that they remained hanging from the sixteenth of Nisan until the seventeenth of Marḥeshvan. But is it not written: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers]” (Deuteronomy 24:16)? But sons died for the sin of their father. Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: It is preferable for one letter to be uprooted from the Torah than to have the name of Heaven profaned in public. The nations of the world were saying: The Torah of these is fraudulent; it is written in their Torah: “His corpse shall not remain overnight” (Deuteronomy 21:23), and these are hanging for seven months. It is written in their Torah: Two are not sentenced on one day, (Mishna Sanhedrin 45b.) and these seven were [sentenced] together. It is written in the Torah: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers],” but these were killed for the sin of their fathers. They were asking: What did these do that the attribute of justice was altered in their regard? Israel would say to them: ‘It is because their ancestors extended their hand to mistreat unsought proselytes.’ They said to them: ‘What is their nature?’ They [Israel] said to them: ‘These are the proselytes who converted in the days of Joshua.’ They said to them: ‘It is on behalf of these accursed unsought proselytes that the Holy One blessed be He did so to His people? If this is so for the sons of kings, all the more so for commoners. If for these who did not convert for the sake of Heaven, see how the Holy One blessed be He exacted punishment for their blood, one who converts for the sake of Heaven, all the more so. Certainly, there is no god like their God, and there is no nation like their nation, and we should cleave only to this nation, whose God is greater than any god.’ Immediately, many proselytes converted from the nations of the world, at that moment, one hundred fifty thousand, as it is stated: “Solomon counted all the proselytes who were in the Land of Israel, after the count that David his father counted them; and they were found to be one hundred fifty-three thousand six hundred” (II Chronicles 2:16). Solomon rendered from among them seventy thousand porters and eighty thousand quarriers in the mountains, as it is stated: “Solomon counted seventy thousand porters [and eighty thousand quarriers in the mountains.]” (II Chronicles 2:1). Why to that extent? It is to inform that the Holy One blessed be He draws the distant near and supports the distant like the near. Moreover, he gives precedence to the distant over the near, as it is stated: “Peace, peace, for the distant and the near” (Isaiah 57:19). That is, “until water dripped upon them from the heavens” (II Samuel 21:10). What is “she did not allow the birds of the heavens to rest upon them” (II Samuel 21:10)? Come and see the kindness that Ritzpa daughter of Aya performed on their behalf, as she protected them during the day from the birds of the heavens and at night from the beasts of the field, for seven months. Although the Holy One blessed be He had said to David that it was for Saul, because he was not eulogized properly and he is buried outside the land, David was dilatory regarding the eulogy, as he said: Twelve months of the year have passed already, and it is not customary to mourn for him. When they told him of the actions of Ritzpa daughter of Aya, he reasoned an a fortiori inference himself: If she, who is a woman, acted so in performance of kindness, I, who am king, all the more so. Immediately, he went to perform kindness for them. That is what is written: “It was reported to David what [Ritzpa daughter of Aya] had done.… David went and took the bones of Saul [and the bones of Yonatan his son].… He took up from there the bones of Saul [and the bones of Yonatan his son, and they collected the bones of the impaled]’ (II Samuel 21:11–13). What did David do? He stood and assembled all the elders of Israel and the eminent among them, and they crossed the Jordan and came to Yavesh Gilad. They located the bones of Saul and Yonatan, placed them in a coffin, and crossed the Jordan, as it is stated: “They buried the bones of Saul and Yehonatan his son [in the land of Benjamin in Tzela, in the grave of Kish his father. They did everything that the king commanded]” (II Samuel 21:14). What is “in Tzela, in the grave of Kish his father”? It teaches that they brought him to the border of Jerusalem and buried him there, as Tzela is alongside Jerusalem, as it is stated: “And Tzela, HaElef, and the Yevusite, which is Jerusalem…” (Joshua 18:28). “They did everything that the king commanded” (II Samuel 21:14) – what did the king command? He commanded that they should circulate Saul’s coffin to each and every tribe. The tribe into which Saul’s coffin entered would emerge, they, their wives, their sons, and their daughters, and they performed kindness for Saul and his sons, so that all of Israel would fulfill their obligation with the performance of acts of kindness. They did so until they reached his ancestral land, to the border of Jerusalem. When the Holy One blessed be He saw that all of Israel had performed acts of kindness for him and had executed justice for the Givonites, He immediately became filled with mercy and provided rain on the land, as it is stated: “God acceded to the entreaty of the land thereafter” (II Samuel 21:14). We learned the extent to which the Holy One blessed be He draws the distant near, even though they converted not for the sake of Heaven, and it goes without saying regarding righteous proselytes. That is, “all kings of the earth will praise You, Lord…” (Psalms 138:4).
Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: In the future, the Holy One blessed be He will give the nations to drink from the cup of terror, (Drinking from the cup of terror is a metaphor for divine punishment (Isaiah 51:17, 51:22).) from the place from which justice [hadin] emerges. What is the source? “A river emerged from Eden [eden] to water the garden; and from there it parted” – “and became four rivers” is not written here, but rather, “and became four headwaters [rashim]” (Rashim can also mean rulers.) – these are the four kingdoms, (That would ultimately subjugate Israel (see Daniel chapters 2 and 7). They are: Babylon, Persia-Media, Greece, and Rome-Edom.) which correspond to the four headwaters. “The name of the one is Pishon” – this refers to Babylon, after: “Its horsemen come from afar [pashu]” (Habakkuk 1:8). “It is that which encircles the entire land of Ḥavila” – as it [Babylon] rose and encircled the entire Land of Israel, in whose regard it is written: “Have hope [hoḥili] in God, for I will yet thank Him” (Psalms 42:6). “Where the gold is” – this refers to the words of Torah, which “are more desirable than gold, than quantities of fine gold” (Psalms 19:11). “And the gold of that land is good” – this teaches that there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel. “Bdellium is there, and onyx stone…” – [referring to] Bible, Mishna, Talmud, Tosefta, and agadda. (All these branches of Torah wisdom are to be found in the Land of Israel.) “And the name of the second river is Giḥon” – this refers to Media, as Haman would decimate its people like a serpent, after: “Upon your belly [geḥonekha] you shall go” (Genesis 3:14). “Tigris [Ḥidekel] [it is that which goes east of Ashur]” – this refers to Greece, which was quick [kala] and harsh [ḥada] in its edicts, as it would say to Israel: ‘Write for yourselves on the horn of an ox that you have no share in the God of Israel.’ Rav Huna said: In three areas, the kingdom of Greece takes precedence over [they surpass] the Evil Empire: (Rome. This is expounding on “it is that which goes east [kidmat] of Ashur,” which can also mean “it is that which takes precedence over Ashur.” Ashur here refers to Rome, as the Midrash goes on to explain.) In its legal system, in its script, and in its language. Rav Huna said in the name of Rav Aḥa: All the kingdoms may be called after Ashur (See Isaiah 27:13, Zechariah 10:10.) because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina said: All the kingdoms may be called after Nineveh (See Nahum 1:1. The prophecy in that chapter is relevant to all the nations, not just Nineveh.) because they adorn themselves [mitnaot] through Israel. Rabbi Yosei bar Ḥalafta said: All the nations are called after Egypt [Mitzrayim] (See Isaiah 27:13.) because they distress [metzirot] Israel. “The fourth river is Euphrates [Perat]” – this refers to Edom. Perat – because it voided [hefera] (It voided the treaty between the brothers, Jacob and Esau. The Romans are considered the descendants of Esau-Edom.) and distressed his [Jacob’s] descendants. Perat – because it brings fertility [para] and abundance, due to the blessing of the elder [Isaac]. (Isaac gave Esau (Edom) a blessing of fertility for the land (Genesis 27:39).) Perat – because in the future I will exact retribution [lehipara] against it. Perat – after its demise: “I alone have trodden the winepress [pura]…” (Isaiah 63:3). (This passage (Isaiah 63:1–6) refers to Edom.)
“The Lord God said to the serpent: Because you did this, cursed are you from all the animals, and from all the beasts of the field; on your belly you shall go, and you shall eat dust all the days of your life” (Genesis 3:14). “The Lord God said to the serpent” – “The slanderer shall not stand in the land; [may evil trap unjust men, bringing about banishments]” (Psalms 140:12) – Rabbi Levi said: In the Messianic future the Holy One blessed be He will take the idolaters and send them down to Gehenna, and say to them: ‘Why did you punish my children?’ They will say to Him: ‘It is from them themselves, as they would come and slander one another.’ The Holy One blessed be He will then take both these and those (The idolaters and the Jewish slanderers.) and send them down to Gehenna. (These are the banishments (plural) mentioned in the verse.) Another matter, “The slanderer” – this is the serpent who slandered his Creator. “Shall not stand in the land” – “on your belly [you shall go].” “May evil trap unjust men [bringing about banishments]” – “banishment” is not written here, but rather, “banishments.” Adam was cursed, Eve was cursed, and the serpent was cursed.
“The Lord God said to the serpent: Because you did this…” – “A contrary man incites strife, and a malcontent distances the ruler” (Proverbs 16:28). “A contrary man” – this is the serpent who stated contrary matters about His Creator. “And a malcontent” – as it voiced grievances against its Creator, saying [to the woman:] “You will not die” (Genesis 3:4). “Distances the ruler” – as it alienated the Ruler of the world, and was immediately cursed. “The Lord God said to the serpent…” – with Adam He had a discussion, (Before cursing him.) with Eve He had a discussion, but with the serpent, He did not have any discussion. Rather, the Holy One blessed be He said: ‘This serpent is a wicked one, with all the answers. If I say something to it, now it will say to me: You commanded them, and I commanded them. Why did they forsake your command and follow my command?’ Instead, He summarily issued his sentence.
“The Lord God said to the serpent: Because you did this…” – Rabbi Ḥiyya taught: When it comes to showing honor, one begins with the greatest one, but when it comes to disgrace, one begins with the lesser one. When it comes to showing honor, one begins with the greatest one, as it is stated: “Moses said to Aaron, to Elazar, and to Itamar” (Leviticus 10:6). When it comes to disgrace, one begins with the lesser one, as it is stated: “The Lord God said to the serpent,” [then] “to the woman He said: I will increase your suffering and your pregnancy” (Genesis 3:16), [then] “to Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17). It teaches that initially the serpent was cursed, then Eve was cursed, and then Adam was cursed. All creatures cohabit front facing back, with the exception of two who mate back to back, and they are the camel and the dog, and with the exception of three who mate face to face because the Divine Presence spoke to them. These are: man, the serpent, and the fish. Man, as it is stated: “To Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17); the serpent – “the Lord God said to the serpent” (Genesis 3:14); the fish – “The Lord said to the fish, and it spewed Jonah” (Jonah 2:11).
“Because you did this [zot]” (Zot being the feminine form of “this.”) – Rabbi Hoshaya said: It was because of this woman. (Because the snake lusted after Eve.) Was every action that you took not because of her? Rabbi Yehuda bar Simon said in the name of Rabbi Hoshaya: From the beginning of the book until here there are seventy-one mentions of God’s name. This tells you that it [the serpent] was judged before an entire Sanhedrin. (The Great Sanhedrin consisted of seventy-one members.) Rabbi Hoshaya of Sikhnin said in the name of Rabbi Levi: He cursed it [the serpent] with leprosy. Those stone-shaped blotches on it are leprous. Rabbi Elazar said: Have you ever seen that after a person strikes another with a rod he then strikes him with a strap? (The strap inflicts less of a blow than a rod.) So, “cursed are you from all the animals” (Genesis 3:14), all the more so [was it cursed] “from all the beasts of the field” (Genesis 3:14). (If the serpent was cursed to be worse off than the animals, this is already more severe than a curse to be worse off than the beasts (wild animals). Why, then, was it necessary to state the lesser curse after already having stated the more severe one? Large domesticated animals give birth after nine or twelve months of gestation, whereas wild animals give birth after only six months (see later). This shows that animals are worse off than beasts.) It was taught: A large kosher animal gives birth after nine months [of gestation], a large non-kosher animal gives birth after twelve months; a small kosher animal gives birth at five months, and the dog at fifty days, the cat at fifty-two, the pig at sixty days, the mongoose at seventy days, the deer and the fox at six months, and all the other swarming creatures at six months, the lion, the bear, the tiger, the elephant, the monkey, the hedgehog at three years, the serpent at seven years, and the adder at seventy years. (There are thus beasts that are in fact worse off (in length of gestation) than animals.) A certain scholar once sought to ascertain after how long the serpent bears an offspring. When he saw them mating with one another, he took them (The females.) and placed them in a barrel, and provided them with sustenance until they gave birth. When the elders once traveled to Rome, he [the scholar] asked Rabban Gamliel: After how long does the serpent bear an offspring? He was unable to answer him and his face turned pallid. Rabbi Yehoshua encountered him and his face was sickly. He said to him: ‘Why is your face sickly?’ He said to him: ‘I was asked a question and I was unable to answer it.’ He said to him: ‘What was it?’ He said: ‘After how long does the serpent bear an offspring?’ He said to him: ‘After seven years.’ He said to him: ‘From where do you know this?’ He said to him: ‘The dog is a non-kosher beast and bears offspring after fifty days. A non-kosher animal gives birth at twelve months. It says [of the serpent]: “Cursed are you from all the animals and from all the beasts of the field.” Just as the animal is seven times more cursed than the beast [dog], so, the serpent is seven times more cursed than the animal.’ Towards evening, he [Rabban Gamliel] ascended and said it to him [the scholar]. He began banging his head against the wall. He said: ‘After everything that I toiled for seven years, this man comes and presented it to me with a reed.’ (That is, effortlessly.)
“On your belly you shall go” – when the Holy One blessed be He said to it: “On your belly you shall go,” the ministering angels descended and severed its arms and its legs, and its voice carried from the end of the world to its end. The serpent comes to shed light on the downfall of Egypt, but in the end is itself illuminated by it, as it is stated [regarding Egypt]: “Its outcry will sound out like a serpent” (Jeremiah 46:22). (The image of the serpent’s cry is used to describe and shed light on the shouts of the anguished Egyptians. Earlier it says, also of Egypt: “Your scream filled the land” (Jeremiah 46:12). From this we learn that the cry of the serpent when its legs were severed was so intense that it spread throughout the world. ) Rabbi Yudan and Rabbi Huna, one of them said: [God told the serpent:] ‘You caused people to walk bent over [in grief] over their dead; (It was because of the serpent that death was introduced to mankind.) you, too, will go on your belly.’ Rabbi Eliezer said: Even the curse of the Holy One blessed be He contains a blessing. (Everything God does is a blessing – even the curses He utters.) Had the Holy One blessed be He not said to it: “On your belly you shall go,” how would it flee into a wall, enter a hole and be saved? “And you shall eat dust all the days of your life” – Rabbi Ḥilfai said: Not the dust on all sides, but rather, it breaks through [the soil] and descends until it reaches bedrock, and it loosens soil fibers and eats. Rabbi Levi said: In the Messianic future, everyone will be cured [from their disabilities] except for the serpent and the Givonites. The serpent, as it is stated [of the Messianic future]: “A serpent, dust will be its food. None will harm or destroy [on the entire mountain of My holiness]” (Isaiah 65:25). The Givonites – “the workers of the city (The Givonites were condemned to be eternal servants for public needs (Joshua 9:23).) from all the tribes of Israel will cultivate it” (Ezekiel 48:19). Rabbi Asi and Rabbi Hoshaya said in the name of Rabbi Aḥa: The Holy One blessed be He said to it [the serpent]: ‘I made you king over animal and beast, but you did not want it. (So now, “cursed are you from all the animals, and from all the beasts.”) I made you such that you would walk upright like man, but you did not want it; now, “on your belly you shall go.” I made you such that you would eat food like man, but you did not want it; now, “you shall eat dust all the days of your life.” You sought to kill Adam and to marry Eve; so “I will place enmity between you and the woman”’ (Genesis 3:15). That is, what it sought was not given to it, and what had been in its possession was taken from it. We find likewise regarding Cain, Koraḥ, Bilam, Doeg, Aḥitofel, Geiḥazi, Absalom, Adoniyahu, Uziyahu, and Haman. What they sought was not given to them, and what had been in their possession was taken from them.
Our Rabbis were taught a Sota cast her eyes upon things which did not belong to her; the consequence was, that which she desired she did not get, and even that which she did have was taken from her. For, whoever casts his eye to desire things which do not belong to him the result will be that not only will he not obtain his desire, but even that which belongs to him will also be taken from him. (Ib. b) And so also do we find in the case of the first serpent which cast an eye upon a thing that did not belong to it and the consequence was that what he desired he did not get, and even what he did have was also taken from it. At that time the Holy One, praised be He, said to the serpent: "I contemplated making it a king over all the beasts and animals, but now [when he desires things which do not belong to him] (Ib. 3, 14) Be thou cursed above all the cattle, and above other beast of the field. I had ordered you to go straight-forward, but now, since you want [to reign even over man] (Ib., ib., ib.) Upon thy belly shalt thou go; I thought that his food would be human food, but now (Ib) and dust shall thou eat. The serpent said: "I shall kill Adam and then marry Eve." Therefore (Ib) I will put enmity between thee and the woman and between thy seed and her seed. So also do we find in the case of Cain (Ib. 4, 3-15); in the case of Korah, (Nem. 16, 1-35) in the case of Bilam (Ib. 22); in the case of Doeg (I Sam. 16, 18); in the case of Achitofel (II Sam. 17, 1-24), and with Gechazi (II Kings 5, 20-27), with Abshalom (II Sam. Chaps. 15 to 18) with Adoniyah (I Kings 1, 13-26), with Usyachu (II Kings 26, 15-22) and with Hamon, who cast eyes with the purpose of obtaining things which did not belong to them and the consequence was that what they desired was not given to them and even that which they did have in their own hands was taken away from them.
“If the serpent may bite without a spell, there is no advantage to the charmer” (Ecclesiastes 10:11). “If the serpent may bite without a spell [laḥash]” – Rabbi Abba bar Kahana said: A serpent bites only if it was whispered [nilḥash] to from above, and the lion devours only if it was whispered to from above, and a kingdom aggravates people only if it was whispered to from above. (God determines whether one will be persecuted by the government.) Rabbi Shmuel bar Naḥmani said: [If] they [would] say to the serpent: ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to them: ‘You are speaking to me? Speak to the one with a tongue.’ (The verse states: “There is no advantage to the charmer [baal halashon].” The most literal translation of the phrase baal halashon is “one with a tongue.” The term serpent is used here as a reference to one who speaks slander, which causes widespread damage.) [If the serpent would be asked:] ‘Why does your tongue slobber,’ [it would say:] ‘Because it caused me [to be punished].’ (The serpent slandered God in the Garden of Eden (see Genesis, chap. 3).) [If it would be asked:] ‘Why is your body lacking,’ [it would say:] ‘My tongue caused it.’ (This is a punishment for my sin, by means of my tongue, which caused the sin.) [If one asked it:] ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to him: ‘You are speaking to me? Speak to the one with a [slanderous] tongue, as he speaks here and kills in Rome, or in Rome and he kills here or at the ends of the earth.’ [If it would be asked:] ‘Why are you found among the fences,’ (Fences were generally stone walls, which have crevices where serpents hide.) [it would answer: ‘It is because I breached the fence of the world.’ (I caused the first sin.) Rabbi Shimon ben Yoḥai said: The serpent breached the fence of the world; therefore, he became the executioner for all those who breach a fence. (As in the verse: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).) Rabbi Shimon ben Lakish taught: When the Holy One blessed be He said to the serpent: “You shall go on your belly” (Genesis 3:14), the ministering angels descended and amputated its hands and its feet, and its voice resonated from one end of the earth to the other. The serpent came and taught about the downfall of Edom, as it is stated: “Its sound will go like the serpent’s” (Jeremiah 46:22). The Rabbis liken it (They liken the loud sound of the serpent to the loud sound of the Tigris River.) to this verse: “The name of the third river is Tigris” (Genesis 2:14). [If] they [would] ask the Tigris: ‘Why is your sound heard,’ it [would] say to them: ‘If only it would be heard among the rivers.’ (If only I would stand out among the rivers.) [If the rivers would] ask the Euphrates: ‘Why is your sound not heard like our voice is heard,’ it [would] say to them: ‘My actions speak for me. If a person sows vegetable seeds in me, it sprouts in three days; [if one] plants a sapling in me, it sprouts in thirty days.’
"And the snake." He thought at that moment and said, I will go and I will kill Adam, and I will marry Eve, and I will be king over all the living creatures and I will walk around with an erect stature and eat of all the dainties of the world. The Holy One said to him, Because you said, I will go and I will kill Adam and I will marry Eve, therefore, "I will place enmity between you and the woman."(Genesis 3:15) You said, I will be king over all the living creatures, therefore, "more cursed shall you be than all beasts." (Genesis 3:14) You said, I will walk around with an erect stature, therefore, "on your belly you shall crawl." (Genesis 3:14) You said, I shall eat of the dainties of the world, therefore, "and dirt shall you eat all the days of your life." (Genesis 3:14)
[(Gen. 3:22:) BEHOLD, THE HUMAN.] This text is related (to Prov. 24:30): I PASSED BY THE FIELD OF A LAZY ONE, AND BY THE VINEYARD OF ONE LACKING CHARACTER. (Gen. R. 21:3.) I PASSED BY THE FIELD OF A LAZY ONE. This is Adam who was too lazy to do penance. AND BY THE VINEYARD OF ONE LACKING CHARACTER. This is Eve, who (according to Gen. 3:18) heeded the words of the serpent. (Prov. 24:31:) AND BEHOLD, IT WAS ALL GROWN OVER WITH THISTLES, in that they have filled the whole world with troubles. (Ibid., cont.:) BRAMBLES COVERED ITS FACE, in that it is stated (in Gen. 3:18): THORN AND THISTLE < IT SHALL BRING FORTH FOR YOU >. (Prov. 24:31, cont.:) AND ITS STONE WALL WAS BROKEN DOWN, in that < the serpent > (See Lev. R. 26:2.) has demolished the wall of the world. (I.e., opened the way to lawlessness. Unlike the serpent, rabbinical law became a fence around the Torah.) When the hurtful decrees (of Gen. 3:14-19) were ordained over them; he began mourning (in Gen. 3:22): BEHOLD (HN), (HN can also be an abbreviation for Hazkarat Nefashot, a memorial prayer for the dead.) THE HUMAN.
Another interpretation (of Gen. 15:1): AFTER THESE THINGS [THE WORD OF THE LORD CAME UNTO ABRAM] IN THE VISION, SAYING: FEAR NOT, ABRAM. (Tanh., Gen. 3:14.) This text is related (to Ps. 89:20 [19]): THEN YOU SPOKE TO YOUR SAINTS IN A VISION. This refers to Abraham, as stated (in Gen. 15:1): IN THE VISION. Then you said (ibid.): AND SAID: I HAVE CONFERRED HELP UPON A MIGHTY ONE, in that the Holy One helped him against the five kings. (Ibid., cont.): I HAVE EXALTED ONE CHOSEN FROM THE PEOPLE. This ONE is Abraham, in that the Holy One chose him, as stated (in Neh. 9:7): YOU ARE THE LORD, THE GOD WHO CHOSE ABRAM. Thus it says (in Gen. 15:1): FEAR NOT, ABRAM.
[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] And thus you find with the primeval serpent, because he spoke slander < to Eve > against his creator, for that reason he became leprous. (Cf. Gen. R. 19:4.) What did he say? R. Joshua ben Levi said (citing Gen. 3:5): FOR GOD KNOWS THAT ON THE DAY THAT YOU EAT FROM IT, < YOUR EYES SHALL BE OPENED > [….] He said to her: Every artisan hates his fellow < artisan >. (The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6.) Now when < the Holy One > wanted to create his world, he ate from this tree. So he created his world. You < two > also eat from it. Then you will be able to create like him. The Holy One said to < the serpent >: You have spoken slander. Your end is to be stricken with leprosy. It is so stated (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: < BECAUSE YOU HAVE DONE THIS, MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD…. > With what did he curse him? With leprosy. Now a curse ('arirah) can only be leprosy, since it is stated (in Lev. 13:52): FOR IT IS A MALIGNANT (mam'eret) LEPROSY. (The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13.) R. Huna of Sha'av said [in the name of] R. Joshua ben Levi: The scales {i.e., the colors} which are on the snake are his leprosy. (Gen. R. 20:4.) And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured. (Above, Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1.) Thus it is stated (in Gen. 3:14): MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, < THAN ALL THE BEASTS OF THE FIELD >. What is the meaning of THAN ALL? That they all shall be healed, but < the serpent > shall not be healed. The children of Adam shall be healed, as stated (in Is. 35:5–6): {THEN THE LAME SHALL LEAP LIKE A HART…. } THEN THE EYES OF THE BLIND SHALL BE OPENED…. [THEN THE LAME SHALL LEAP LIKE A HART…. ] It is also written about the wild beasts and the cattle (in Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >; but the snake shall not have healing, since it is stated (ibid., cont.:) BUT THE SERPENT'S FOOD SHALL BE DUST. R. Helbo said: Even though he may eat all the delicacies in the world, to him they only taste like dust. Moreover, it shall also be like this in the world to come. (Is. 65:25): BUT THE SERPENT'S FOOD SHALL BE DUST, for he shall have no healing, because he < was the one who > brought mortals down to the dust. And what caused him to have < this punishment >? < It happened > because he had spoken slander. Ergo (in Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER. In this book there are a lot of laws. {(Lev. 7:1:) THIS IS THE LAW OF THE GUILT OFFERING.} (Lev. 6:2 [9]:) THIS IS THE LAW OF THE BURNT OFFERING. [(Lev. 7:1:) THIS IS THE LAW OF THE GUILT OFFERING.] (Lev. 7:11:) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS. And here also (in Lev. 14:2) I have established the law of the leper: THIS SHALL BE THE LAW OF THE LEPER….
(Exod. 2:21:) THEN MOSES CONSENTED TO DWELL WITH THE MAN. R. Judah asks: What is the meaning of THEN CONSENTED (wayyo'el)? That he swore to him. (Tanh., Exod. 1:12; Exod. R. 1:33.) what is stated (in I Sam. 14:24): FOR SAUL MADE THE PEOPLE SWEAR (wayyo'el). He agreed to live with him. Thus CONSENTED (wayyo'el, rt.: Y'L) is actually a word of lodging, what is stated (in Jud. 19:6): SO NOW PLEASE CONSENT (rt.: Y'L) TO STAY THE NIGHT. (Exod. 2:21, cont.:) AND HE GAVE MOSES HIS DAUGHTER ZIPPORAH. When he took his daughter, he appointed him to tend his flock, as stated (in Exod. 3:1): NOW MOSES WAS TENDING (rt.: R'H) . What is the meaning of HE WAS TENDING ? R. Johanan said: In the case of everyone about whom it is stated: HE WAS, what HE WAS at his beginning, HE WAS at his end. (Gen. R. 30:8; Esth. R. 6:3; cf. Tanh., Exod. 1:13; Exod. R. 2:4.) He was worthy at his beginning and worthy at his end. The Rabbis say: Everyone (The translation reads KL for KY in agreement with Tanh., Exod. 1:13. In this literature KY is rarely used without the prefix W apart from biblical quotations. See M. H. Segal, A Grammar of Mishnaic Hebrew (Oxford: Clarendon, 1956), section 302, n. 1.) about whom it is stated: HE WAS nourished and sustained. They said to him: But look (at Gen. 3:1): NOW THE SERPENT WAS THE MORE SUBTLE. He said to them: He also was being prepared (by the word WAS) for divine punishment (in Gen. 3:14–15). They said to him: But here it is written (in Gen. 4:2): CAIN WAS A TILLER OF THE GROUND. He said to them: He also was being prepared for exile. They said to him: And here it is written (in Jer. 38:28): AND IT WAS WHEN JERUSALEM WAS CAPTURED. He said to them: It was a good omen (Gk.: semeion.) for it; because, if Jerusalem had not been captured, Israel (The text here reads “the enemies of Israel,” but this expression is here a euphemism for Israel, as in Suk. 29a. So Jastrow, s.v., sone.) would have been consumed. R. Levi has said: Everyone about whom it is stated: HE WAS, has seen a new age. (According to Gen. R. 30:8, there were five such people: Noah, Joseph, Moses, Job, and Mordecai.) Ergo (in Exod. 3:1): NOW MOSES WAS TENDING .
He said to him: You have uttered slander against my children. Just as, when the serpent uttered slander (in Gen. 3:4–5), I afflicted him with leprosy; (According to Gen. 3:14, THEN THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, YOU ARE MORE CURSED arur. The midrash apparently identifies the curse with leprosy (tsar‘at). See Exod. R. 3:13, which specifically cites Gen. 3:14 and identifies the curse with leprosy.) so also with you (in Exod. 4:6): PLEASE PUT YOUR HAND IN YOUR BOSOM. SO HE PUT HIS HAND {UNTO} [IN] HIS BOSOM; AND, WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW. The Holy One said to him: You say of my children that they will not believe; yet they are believing children of believers. (Exod. 4:9:) AND IT SHALL COME TO PASS THAT, IF THEY DO NOT EVEN BELIEVE THESE TWO SIGNS: The Holy One gave him a hint. He said to him: From where do you get yours (i.e., your sentence for your unbelief in vs. 1)? From the water, as stated (in vs. 9, cont.:) YOU SHALL TAKE SOME WATER FROM THE NILE.
Another interpretation (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Eleazar ben Pedat said in the name of R. Johanan: The name of the Holy One is not mentioned in connection with evil but only in connection with good. You know that it is so. When the Holy One created the light and the darkness and gave them names, < Scripture > mentioned his name in connection with the light but did not mention his name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5): AND GOD CALLED THE LIGHT DAY, AND THE DARKNESS HE CALLED NIGHT. So also you find that, when he created Adam and Eve, < Scripture > mentioned his name in connection with them, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…; but when he cursed them, it did not mention his name in connection with them. Thus it is stated (in Gen. 3:16–17): AND UNTO THE WOMAN HE SAID< …. > AND UNTO ADAM HE SAID< …. > Now if you say: < Scripture > mentioned < his name > in connection with the serpent when he cursed him, [since it is written (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, MORE CURSED SHALL YOU BE < THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD…. >]; the sages have taught this: The Holy One has mentioned his name in connection with three things, even though they stood for evil:
(Numb. 20:12:) “But the Lord said to Moses and Aaron, ‘Because you did not trust in Me.’” Why was Aaron punished? (Numb. R. 19:9, end.) The matter is comparable to a creditor who came to take the threshing floor of the borrower [as repayment, and] takes his and his neighbor’s. The borrower says to him, “If I am in debt, what is my poor neighbor’s sin?” So too did Moses say to the Holy One, blessed be He, “Master of the world, “I got angry, [but] what is Aaron’s sin?” Therefore the verse lauds (Rt.: QLS; cf. Gk.: kalos.) [Aaron] (in Deuteronomy 33:8), “And of Levi he said, ‘Let Your thummim and urim be with Your faithful one [whom you tested at Massah, with whom you contended at the waters of Meribah].’” (Numb. 20:12:) “Because you did not trust in Me.” Did not Moses say something worse than this? (Numb. R. 19:10.) As he said (in Numb. 11:22), “Are there [enough] flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” There also trust was lacking, and [that lack of trust] was greater than this one. So why did the Holy One, blessed be He, not decree death for him there? The matter is comparable to a king who had a friend. Now when in private he displayed arrogance towards the king with harsh words, the king did not become angry with him. [When, however,] he arose one day and was arrogant in front of the legions, (Lat.: legiones.) he decreed death for him. So also did the Holy One, blessed be He, say to Moses, “When you acted privately with Me, I did not become angry, but now [that you have acted] in public, it is impossible [to overlook your action].” Thus it is stated (in Numb. 20:12), “to sanctify Me in the sight of the Children of Israel.” This text is related (to Ecclesiastes 8:14), “Here is a vanity that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel.” You find that when the Holy One, blessed be He, cursed the serpent and said to him (in Genesis 3:14), “You are cursed,” He did not allow him to make any claim. As the serpent could have said in front of the Holy One, blessed be He, “You said to Adam, ‘Do not eat,’ and I said to him, ‘Eat.’ Who does one listen to, the words of the master or the words of the student? [So] why do You curse me?” And he did not allow [Moses] to make any claim [either]. As [Moses] could have said, “I did not transgress Your words. Why should I die?” (Numb. 20:12:) “Because you did not trust in Me, therefore you shall not lead this congregation.” The matter is comparable to two woman that were lashed in court. One had been corrupted (was unfaithful) and the other ate unripe fruit of the sabbatical year. The one that ate the unripe fruit of the sabbatical year said to them, “I plead with you to make known to the creatures why I am being lashed, so that they do not say, that I was also corrupted. [So] they brought the unripe fruit that was in her possession and suspended them upon her and announced and said, “This one was corrupted and was lashed, and that one ate unripe fruit from the sabbatical year and was lashed.” So too Moses said to the Holy One, blessed be He, “Master of the world, (Numb. R. 19:12.) see, You have decreed for me to die in the desert along with this wicked generation who angered You,” as stated (in Ps. 78:40), “How often did they defy Him in the desert and grieve Him in the wilderness.” “Now the [future] generations will say I was like them. Let it be written about me why I came to be punished.” It is therefore written (in Numb. 20:12), “because you did not trust in Me to sanctify Me, therefore you will not bring.” The Holy One, blessed be He, said to Moses, “With what countenance do you want to enter the land?" (Numb. R. 19:13.) The situation is comparable to a shepherd who went out to feed the king's flock, and the flock was carried off. [When] the shepherd wanted to come into the king's palace, (Lat. palatium; Gk.: palation.) the king said to him, “They will say that you caused the flock to be carried off.” Here also the Holy One, blessed be He, said to Moses, “[Would it be] your glory that you are the one who led sixty myriads out [of bondage] and buried them in the desert and are bringing another generation into [the land]. Now they will say, ‘The generation of the wilderness has no share in the world to come.’ Rather be by their side, and come along with them [in the future].” Thus it is stated (in Deut. 33:21), “[for there is an honored lawgiver's portion,] where he came at the head of the people....” Therefore it is stated (in Numb. 20:12), “therefore you shall not lead this congregation,” that came out with you.
(Lev. 14:2:) “This shall be the law of the leper.” This text is related (to Prov. 18:21), “Death and life are in the power of the tongue.” Everything depends on the tongue. [If] one is acquitted, he is acquitted for life; [if] one is not acquitted, he is condemned to death. [If] one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah is a tree of life, as stated (in Prov. 3:18), “[Wisdom] is a tree of life to those who take hold of it.” It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4), “A healing tongue is a tree of life.” But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told. (PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a).) Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, as stated (in I Sam. 22:16), “But the king said, ‘You shall surely die, Ahimelech.’” Saul also was killed, [as stated] (in I Chron. 10:13), “So Saul died for the treachery which he had committed against the Lord.” And thus did Saul say (in II Sam. 1:9, to a young man), “Please stand over me and slay me, for death throes have seized me.” [The young man was] the accuser (Gk.: kategoros.) of Nob, the city of priests [against Saul]. Now death throes (shbts) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress), “And you shall make gold brocade (rt.: shbts).” Doeg also was uprooted (shrsh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7), “God will also tear you down for ever; He will seize you, tear you away from your tent, and uproot (shrsh) you from the land of the living. Selah,” [i.e., He will uproot you] from life in the world to come. Who is more severe? One who smites with the sword or [one who] smites with the dart? Say the one who smites with the dart. The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7), “Their tongue is a sharpened dart; it speaks deceit.” It also says (in Ps. 57:5), “people, whose teeth are spears and darts, and whose tongue a sharp sword.” See how harmful slander is, in that it is more harmful than adultery, shedding blood and idolatry. (M. Pss. 52:2.) Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife), “then how shall I do this great evil and sin against God?” Of shedding blood it is written (in Gen. 4:13), “My sin is greater than I can bear.” Of idolatry it is written (in Exod. 32:31, with reference to the golden calf), “Alas, this people has sinned a great sin.” But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), or "great" (in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4), “The Lord shall cut off all flattering lips, [every] tongue speaking great things (in the feminine plural).” It is therefore stated (in Prov. 18:21), “Death and life are in the power of the tongue.” [Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Do not say, “Since I have license to speak, I am therefore speaking whatever I want.” See, the Torah has already warned you (in Ps. 34:14), “Keep your tongue from evil [and your lips from speaking deceit].” Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the holy spirit proclaims (in Prov. 21:23), “The one who guards his mouth and his tongue guards his soul from trouble (tsarot).” Do not read this as “from trouble.” Instead [read it as], "from leprosy (tsar'at).” Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Slander is so harmful that one does not produce it from his mouth without denying the Holy One, blessed be He. (M. Ps. 52:2.) Thus it is stated (in Ps. 12:5), “Those who say, ‘By our tongues we shall prevail; our lips are with us, who is to be our Lord?’” The Holy One, blessed be He, as it were, cried out against those who speak slander (in Ps. 94:16), “Who will stand for Me against evildoers…?” Who can stand against them? And who will stand against them? Geihinnom? But Geihinnom also cries out, “I am unable to stand against them.” [Then] the Holy One, blessed be He, said, “I [will come at them] from above and you (Geihinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below.” Thus it is stated (in Ps. 120:4), “Sharp darts of the warrior along with burning coals of broom wood.” The Holy One, blessed be He, said to Israel, “Do you want to be delivered from Geihinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come.” Thus it is stated (in Ps. 34:13), “Who is the one who desires life….” And it is [then] written (in vs. 14), “Keep your tongue from evil and your lips from speaking deceit […].” Thus it is stated (in Lev. 14:2), “This shall be the law of the leper,” to teach you that one who speaks slander will have blemishes come to him, as it is stated, “This shall be the law of the leper (metsora'),” [i.e.] the one who proclaims evil (motsi' ra') (Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1.) will find evil, in that he will have leprosy come upon him. See what is written about Miriam (in Numb. 12:1), “Then Miriam and Aaron spoke against Moses.” Therefore (in vs. 10), “then Aaron turned unto Miriam, and there was [Miriam] with leprosy like the snow.” What is written elsewhere (in Deut. 24:9)? “Remember what the Lord your God did to Miriam […].” And is it not all the more so? For if Miriam had this happen, when she only spoke against her beloved brother when he was absent (I.e., she spoke privately to Aaron with no desire to be hostile to Moses. Cf. Sifre, Numb. 12:1 (99:2).) and was only intending to return him to his wife, how much the more so in the case of one who utters slander against his colleague? What is written above on the matter (in Deut. 24:8)? “Take care with the plague of leprosy [to watch diligently and do according to all that the priests and Levites shall teach…].” So the hand of the Holy One, blessed be He, also afflicted with it Aaron, who was high priest. Thus it is stated (in Numb. 12:9), “And the anger of the Lord was kindled against them, [i.e.] against Aaron and against Miriam.” Aaron, however, was healed immediately; but Miriam, after seven days, as stated (in Numb. 12:15), “So Miriam was shut up [outside of the camp] for seven days.” Ergo (in Lev. 14:2), “This shall be the law of the leper (metsora').” The one who proclaims evil (motsi' ra') is the one who finds evil (motse' ra'). And thus you find with the primeval serpent, because he spoke slander [to Eve] against his Creator, for that reason he became leprous. (Cf. Gen. R. 19:4.) What did he say? R. Joshua ben Levi said (citing Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil.’ He said to her, ‘Every artisan hates his fellow [artisan]. (The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6.) Now when [the Holy One, blessed be He,] wanted to create His world, He ate from this tree. So he created His world. You [two] also eat from it. Then you will be able to create like Him.’ The Holy One, blessed be He, said to [the serpent], ‘You have spoken slander. Your end is to be stricken with leprosy.’” It is so stated (in Gen. 3:14), “So the Lord God said unto the serpent, “Because you have done this, more cursed shall you be than all the beasts of the field.” With what did he curse ('araroh) him? With leprosy. Now a curse can only be leprosy, since it is stated (in Lev. 13:52), “for it is a malignant (mam'eret) leprosy.” (The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13.) R. Huna said in the name of R. Joshua ben Levi, “The scales which are on the snake are his leprosy.” (Gen. R. 20:4.) And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured. (Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1.) Thus it is stated (in Gen. 3:14), “more cursed shall you be than all the beasts.” From here [we learn] that they all shall be healed, but [the serpent] shall not be healed. People shall be healed, as stated (in Is. 35:5), “Then the eyes of the blind shall be opened….” It is also [written about] the wild beasts and the cattle (in Is. 65:25), “The wolf and the lamb shall feed together, and the lion like the ox shall eat straw, but the serpent's food shall be dust”; as he will never be healed, because he [was the one who] brought all mortals down to the dust. And what caused him to have [this punishment]? [It happened] because he had spoken slander.
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
Save my soul from the tongue of falsehood. The people of Israel said before the Almighty, "Just as You saved us from everything, please save me from this, and we will no longer have any trouble, for the tongue of falsehood is the trouble." This is why it is said, "Save my soul." All of a person's limbs, some sit and some stand, some move his hands, and some lift and carry. However, the tongue does not sit or stand but is idle and silent, yet it can harm both great and small, near and far. If it were a limb, it would be like any other limb, walking on one foot and another. "What do you gain and what do you add?" It is a sinner and not a benefit. The Almighty said to the thieving tongue, "You steal to eat, even though it is written, 'Thou shalt not steal' (Exodus 20:15). He steals only for a moment, as it says (Proverbs 6:30), 'Men do not despise a thief if he steals to satisfy his appetite.' But you, the tongue, have lifted nothing for your soul, and you have killed. I will do to you what you did to the world from the beginning, slandering people like the serpent. So I will do to you, the serpent of the desert, as it is written (Numbers 21:6), 'And the people spoke against God and against Moses.' What did God do to them (Numbers 21:7)? 'And the Lord sent fiery serpents among the people.' Why serpents? Because it was the serpent that slandered, as it says (Psalms 140:4), 'They sharpened their tongues like a serpent.'" "And I also do the same to them as I said to the serpent (Genesis 3:14), 'dust shall you eat, etc.' What will it give you and what will it add to you, etc.' Lashon Hara (evil tongue) is called the third, and it kills three: the one who speaks it, the one who accepts it, and the one it is spoken about. Similarly, you find in Doeg, who killed himself, and he has no portion in the world to come. And he killed Ahimelech the priest, as it says about him, 'and Nob, the city of the priests, he struck.' And he killed Saul, as it is said (Samuel I 31:6), 'and Saul died, and his three sons, etc.' And so, the wicked gentile is like the serpent that strikes, as it says (Jeremiah 46:22), 'her voice moves like a serpent,' etc. The tongue is compared to an arrow, and why is it that if a person draws the sword in his hand to kill his friend, he pleads with him and begs for mercy, the killer consoles him and returns the sword to his sheath. But the arrow, once shot and even if the shooter regrets it, cannot be returned. Therefore it is said, "Half a hero who is skilled with a bow, etc." This ember is one whose coals are not extinguished. There was a story of two people who went into the desert and sat under a broom tree. They collected some wood from the broom tree, cooked their food, ate, and then left. After a year, they came back to the same place in the desert and found ash from what they had lit. They said, "We have been here for twelve months and we ate in this place. Let us eat from the ash." So they ate from it and their feet were burned by the coals under the ash because they could not be extinguished. Therefore, the evil tongue is compared to the coals of broom trees, as it is said, "Half a hero who is skilled with a bow, etc." Similarly, this wicked person kills people with his tongue. Just as the arrow does not know its target until it reaches it, so too the evil tongue does not know its target until suddenly its words come out to kill or prohibit. This person is in his place, and they write about him where he is and kill him. Therefore, it is said, "Half a hero who is skilled with a bow, etc." And so Moses said to Israel (Psalms 91:5), "You shall not fear the terror of the night, nor the arrow that flies by day, from the babble of the heathen." Therefore, it is said, "Half a hero who is skilled with a bow, etc."Woe to me that I have sojourned in Meshech. What woe is mine that I have sojourned in Meshech, where they led me from Babylon to Media, from Media to Javan, and from Javan to Edom. As it says (Isaiah 18:7), 'With a prolonged and prolonged pull.' What is the meaning of prolonged that I was drawn with them? I dwelt among the tents of Kedar. What are the tents of Kedar, whose faces are darkened like the edges of a sackcloth? What is it that I lived among those who are drawn to Gehenna? I dwelt among the tents of Kedar, who have neither a place to sit nor stand, but today they pitch their tent here and tomorrow there and elsewhere. Thus, the wicked will be like the tents of Kedar, dwelling here today and tomorrow going to another place. My soul has much dwelt among them, etc. Is there anyone who hates peace? Esau hates peace, as it says (Leviticus 26:6), 'And I will give peace in the land, and you shall lie down and none shall make you afraid.' When will this be so? 'And I will cause evil beasts to cease out of the land' (ibid.). And there is no evil beast except the pig, as it says (Psalms 80:14), 'The boar out of the wood doth ravage it.' This is what the wicked do. 'I am peace, and when I speak, they are for war' (Psalms 120:7). What is the meaning of 'I am peace'? The Holy One, blessed be He, said to the Messiah, 'May your advent be for peace,' as it is said, 'Proclaim ye this among the nations: prepare war; stir up the mighty men; let all the men of war draw near, let them come up. Beat your plowshares into swords, and your pruning hooks into spears; let the weak say: "I am strong" ' (Joel 4:9, 10). Said the Holy One, blessed be He, to the Messiah, 'By peace alone do I desire to begin speaking with the nations; hence it is said, "But I am peace, and when I speak, they are for war" ' (Zechariah 9:10). Isaiah also says, 'Peace, peace, to him that is far off and to him that is near' (Isaiah 57:19). In its literal sense, it means that I do not repulse any creature; if a man has given his heart to repent, I will no longer remember his sins. Hence it is said, 'Peace, peace to him that is far off and to him that is near.' And all who come to me, I go to him and heal him, as it is said, 'And I will heal him' (Jeremiah 33:6). 'But the wicked are like the troubled sea, for it cannot rest, and its waters cast up mire and dirt' (Isaiah 57:20). Such are the wicked, who do not desire peace, as it is said, 'For there is no sincerity in their mouth' (Psalm 55:22). Why don't they seek peace? Therefore it is said, "I am peace; when I speak, they are for war" (Psalm 120:7).
He cast down Sammael and his troop from their holy place in heaven, and cut off the feet of the serpent, and decreed that it should cast its skin and suffer pain once in seven years in great pain, and cursed it || that it should drag itself with its belly (on the ground), and its food is turned in its belly into dust and the gall of asps, and death is in its mouth, and He put hatred between it and the children of the woman, so that they should bruise its head, and after all these (curses comes) death. He gave the woman nine curses and death: the afflictions arising from menstruation and the tokens of virginity; the affliction of conception in the womb; and the affliction of child-birth; and the affliction of bringing up children; and her head is covered like a mourner, and it is not shaved except on account of immorality, and her ear is pierced like (the ears of) perpetual slaves; and like a hand-maid she waits upon her husband; and she is not believed in (a matter of) testimony; and after all these (curses comes) death.
THE SIN OF SLANDER EVERYONE who secretly slanders his fellows has no remedy, as it is said, "Whoso privily slandereth his neighbour, him will I destroy: him that hath an high look and a proud heart will I not suffer" (Ps. 101:5). Another Scripture text says, "Cursed be he that smiteth his neighbour in secret" (Deut. 27:24). Know that it is so. Come and see from the (narrative of) the serpent which uttered slander concerning the Holy One, blessed be He, to Adam and his helpmate. The Holy One, blessed be He, cursed it, so that its food became the dust, as it is said, "And dust shalt thou eat all the days of thy life" (Gen. 3:14).
“The Lord said to him further: Put your hand in your bosom. He put his hand in his bosom and took it out, and behold, his hand was leprous, like snow” (Exodus 4:6). “The Lord said to him further: Put your hand in your bosom.” He said to him: ‘It is just like the serpent who, when he engaged in slander, I afflicted him with leprosy, as it is stated: “Cursed [arur] are you from all the animals” (Genesis 3:14), as you say: “Malignant [mameret] leprosy”’ (Leviticus 13:51). Rabbi Elazar said: Those spots on it [the serpent] are leprous marks; so do you deserve to be afflicted with leprosy. Why did he place it in his bosom? It is because slander is typically told in secret. Likewise it says: “He who slanders his neighbor in secret, I will destroy [atzmit]” (Psalms 101:5). Atzmit [refers to] nothing but leprosy, as it is stated: “In perpetuity [litzmitut]” (Leviticus 25:23), which is translated as completely [laḥalutin] (In Targum Onkelos.) and it is taught: “The difference between a quarantined leper and a confirmed leper [muḥlat] is only… (Megilla 8b).” (The midrash cites the mishna to show that the word muḥlat, which is derived from the same root as laḥalutin, is used in the context of leprosy.) “He put his hand in his bosom and took it out, and behold, his hand was leprous, like snow.” He received his due because he engaged in slander. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From here you learn that anyone who suspects another of something which is untrue of him, is afflicted in his body. “He said: Put your hand back in your bosom. He put his hand back in his bosom; and he removed it from his bosom, and behold, it was restored like his flesh” (Exodus 4:7). “He said: Put your hand back in your bosom.” How is there a sign for Israel in this? [It is as if God were saying:] Go and say to them: Just as a leper causes impurity, so do the Egyptians render you impure. And just as he [the leper] is purified, so is the Holy One blessed be He destined to purify Israel, as it is written: “And behold, his hand was leprous, like snow,” and in the healing it is written: “He removed it from his bosom, and behold, it was restored like his flesh.” Our Rabbis say: So as not to cast aspersions on Moses’s flesh [i.e. his bosom]; therefore, his hand was not afflicted with leprosy until he removed it from his bosom. However, regarding the healing, it was healed in his bosom. Alternatively, from here punishments are delayed before being exacted upon the righteous, while the [divine] attribute of goodness takes effect quickly. “And it shall be that if they do not believe even these two signs, and they do not heed your voice, you shall take from the water of the Nile and pour it out on dry land; and the water that you take from the Nile will become blood on the dry land” (Exodus 4:9). “It will be, if they will not believe even these two…” Why did the Holy One blessed be He perform three signs for him? It is corresponding to Abraham, Isaac, and Jacob. “You shall take from the water of the Nile.” He indicated to him that, by means of something he will say to Israel, the water is destined to be transformed into blood, and he will be punished through it [the water], as it is written: “Hear now, defiant ones” (Numbers 20:10), and he struck the stone and extracted [water], as it is stated: “Behold, He struck the rock, and water flowed out [vayazuvu]” (Psalms 78:20). Vayazuvu is an expression of nothing other than blood, as it is stated: “If a woman will have a flow [yazuv zov] of her blood” (Leviticus 15:25). That is why he struck the stone twice, as initially it produced blood and finally water. In the first two signs, you find that they were restored to their original state, but the sign of the blood was not restored to its original state because He did not wish to forgive Moses for the sin of the water. And how was there a sign for Israel in this? He said to them: ‘With this sign the Egyptians will be afflicted first.’
“Moses said to the Lord: Please my Lord, I am not a man of words, neither yesterday, nor the day before, nor since You spoke to Your servant; for I am slow of speech, and slow of tongue” (Exodus 4:10). “Moses said to the Lord: Please my Lord [Adonai].” (The name of the Lord is spelled alef, dalet, nun, yod.) Moses said to the Holy One blessed be He: ‘You are the lord [adon] of the world, and it is me you want to be an emissary? “I am not a man of words…”’ The Sages said: Seven days previously, the Holy One blessed be He was inducing Moses to go on His mission, but he did not want to go until the incident at the bush. That is what is written: “I am not a man of words,” one; “yesterday,” two; “neither [gam],” three; “the day before,” four; “nor [gam],” five; “since,” six; “You spoke,” seven. “The Lord said to him: Who makes a man's mouth, or makes a man mute, or deaf, or sighted, or blind? Is it not I, the Lord? Now, go, and I will be with your mouth, and teach you what you shall speak” (Exodus 4:11-12). Rabbi Pinḥas HaKohen said; Moses said: ‘I am not a man of words, and I do not see [how] words [can be effective] here, because the person to whom I am going [Pharaoh] (Presumably, Pharaoh is regarded as a slave because Ham is the ancestor of Egypt and the descendants of Ham are cursed with slavery. See Genesis 9:25. Alternatively, “the man” refers to the typical Israelite slave.) is a slave and he does not accept admonition, as it is stated: “A slave will not be admonished with words” (Proverbs 29:19). . If I am going to afflict him I will go immediately.’
“The wrath of the Lord was enflamed against Moses, and He said: Surely Aaron your brother the Levite, I know that he can speak. And behold, he is coming out to meet you, and he will see you, and be glad in his heart” (Exodus 4:14). What enflamed wrath was there? [At that moment,] the priesthood was taken from Moses and given to Aaron. Our Rabbis of blessed memory say: “Surely Aaron your brother the Levite” – from the fact that He said “your brother,” don’t I know that he is a Levite? Rather, He said to him: ‘You were fit to be a priest, and he, a Levite. Because you refuse to fulfill My words, you will be a Levite, and he, a priest.’ “I know that he can speak.” Because you said: “I am not a man of words,” therefore, he will speak. And that which you thought that he would be upset, that is not so; rather, he will be glad, as it is stated: “He will see you, and be glad in his heart.” Rabbi Shimon ben Rabbi Yosei said: The heart that was glad over the greatness of his brother will don the Urim ve’Tumim, (Part of the priestly vestments used as an oracle.) as it is stated: “They shall be upon Aaron’s heart” (Exodus 28:30). “You shall speak to him and place the words in his mouth, and I will be with your mouth and with his mouth, and I will instruct you what you shall do. He shall speak for you to the people and he shall be a mouth for you, and you shall be in God’s stead for him” (Exodus 4:15–16). When you fear to speak all these matters, “I will be with your mouth.” “He shall speak for you to the people and he shall be a mouth for you” – a spokesperson. “And you shall be in God’s stead for him.” Even though he is your older brother, fear of you will be upon him. From here they said: Fear of your teacher is like the fear of Heaven. He [God] said to him: ‘Just as fear of Me is upon you, so, too, fear of you is upon him.’ “You shall take in your hand this staff, with which you shall perform the signs” (Exodus 4:17). “You shall take in your hand this staff.” You said: “I am not a man of words” (Exodus 4:10). “A slave will not be admonished with words” (Proverbs 29:19). What does one do to a slave? One afflicts him with a staff. So should you take the staff with which to afflict him; that is what is written: “You shall take in your hand this staff, with which you will perform the signs.”
39) (Vayikra 10:6): "And Moses said to Aaron and to Elazar and to Ithamar, his sons": Rebbi says: In (affirming) greatness (as in this instance), we begin from the greater, and in (affirming) derogation, we begin from the lesser. Whence is this (the latter) derived? From (Bereshith 3:14): "And G d said to the serpent: Because you have done this … (Bereshith 3:15) and hatred shall I place between you and between the woman … (Bereshith 3:16) to the woman He said .. (Bereshith 3:17) and to the man He said…" — first the serpent was cursed, then Eve, then Adam.
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities. (Their flourishing; alternatively, their oppression of Israel (Etz Yosef). ) That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda. (The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef). ) “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14). (He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” ) “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder. (Isaac’s blessing to Esau, who is considered the progenitor of Edom. ) Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son. (Israel is referred to as God’s son (see, e.g., Exodus 4:22). ) Alternatively, which flourished and multiplied and tormented His house. (The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. ) Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3). (The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom. ) Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest. (The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). ) When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid. “Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4). (Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written, (The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. ) this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? (The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. ) “And...will be doubled.” (He interprets the verse to mean that Edom will be double the triple-sword of the other three nations. ) Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity, (It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. ) so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet. (According to Megilla 9b, Arnevet was his wife.) “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse, (Deuteronomy 14:7.) and this in one verse. (In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). ) Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it: (They likened Edom to a pig.) Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform. (It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. ) There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He. (It pays lip service to the Holy One blessed be He.) Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11). “And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25). Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it. (The Babylonian Empire was replaced by the Persian-Median Empire. ) “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it. (The Medians were succeeded by the Greeks.) “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it. (The Greeks were succeeded by the Romans. ) “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
“A spot [se’et]” – this is Babylon, based on: “You will recite [venasata] this parable about the king of Babylon: How has the oppressor ceased, the arrogance been ended” (Isaiah 14:4). Rabbi Abba bar Kahana said: “The arrogance been ended [shaveta madheva]” – this is the kingdom that says: Measure and bring [medod vehaveh]. (Bring all the gold to the king.) Rabbi Shmuel bar Naḥman said: The kingdom that turns the face of a person pale [madhevet] when he approaches it. The Rabbis say: It is on the basis of the golden head, “you are the golden head [di dahava]” (Daniel 2:38). (This is stated in reference to Nebuchadnezzar. All the Sages cited here agree that the reference is to Babylon. ) “A scab [sapaḥat]” – this is Media, that produced the wicked Haman, who would strikes like a serpent, based on: “On your belly you shall go” (Genesis 3:14). (Possibly this is based on the similarity of the word sapaḥat with saḥaf, drag, as a snake drags along the ground. ) “A bright spot [baheret]” – this is Greece, which would clearly state [mavheret] its edicts against Israel and say to them: Write on the horn of the ox that you have no portion in the God of Israel. “A mark of leprosy [nega tzaraat]” – this is Edom, which rose [to prominence]on the authority of the elder. “And it will become a mark of leprosy [nega tzaraat] on the skin of his flesh.” (This is the harshest of them all because it is initiated by a close relative, “his flesh.”) Although in this world, the priest examines leprosy, in the future, the Holy One blessed be He has said: ‘I will purify you.’ That is what is written: “I will sprinkle pure water on you and you will be purified” (Ezekiel 36:25).
The second group consists of those who are begrudging to- wards others and lack the heart to give charity beyond a pittance to satisfy their pride. Yet when it comes to their own enjoyment they eat and drink freely and indulge themselves lightheartedly, making themselves as plump and robust as fatted calves. Concerning this group the Zohar comments (2:245a): These are the people who derive from the side of the snake. The mnemonic for them is the verse, “Whatever moves on its belly” (alluding to the snake; Vayikra 11:42). In other words, whoever has a large, fat belly emanates from the side of the one who was cursed with the words, “You shall move around on your belly” (Bereishis 3:14). Nevertheless, the members of this group have a little merit, even if they only give to satisfy their pride.
How many evils are dependent upon envy?The primeval serpent was envious of Adam and brought death to the world, and concerning him it was decreed. "Upon thy belly shalt thou go and dust shall you eat" (Gen. 3:14). Likewise see what happened to Cain and to Korah and to Balaam and to Doeg and to Ahithophel and to Gehazi and to Adonijah and to Absalom and to Uzziah, who hankered after that which did not belong to them! It wasn't enough that they were punished in that what they wanted was not given to them, but what was already in their hand was taken from them. From all of these instances, a man ought to learn to separate himself from jealousy and lust. If whatever a man has is not really his, for when tomorrow comes it may vanish, then what good will come to him from something that doesn't belong to him?
And we learn also in Pirkei d'R. Eliezer: "Anyone who speaks lashon hara against his friend in secret has no cure, as it is written (Psalms 101:5): 'He who slanders his neighbor in secret, him will I cut off [forever].' And it is stated elsewhere (Devarim 27:24): 'Cursed be he who smites his neighbor in secret.' Come and see [what happened to] the serpent. Because he spoke lashon hara between the Holy One Blessed be He and Adam and his wife, the Holy One Blessed be He cursed him (Bereshith 3:14): 'And dust shall you eat all the days of your life.'" (That is, just as it is written there "all the days of your life," the intent being that he not be cured even in the days of the Messiah, as stated in Berachoth 12b: "the days of your life" — this world; "all the days of your life" — to include the days of the Messiah" — so, here, he [the speaker of lashon hara] has no cure forever.) And I have seen also in the holy books that if one speaks lashon hara, his sustenance diminishes, like that of a serpent [i.e., "And dust shall you eat, etc."]
(Bereshith 3:14): "And the L-rd G-d said to the serpent: 'Because you have done this, you are more accursed than all the beasts… On your belly shall you go…" What is the intent of 'On your belly shall you go?' That its "supporters" would be broken and its feet would be cut off and it would have nothing to stand on. And when Israel do not want to support the Torah they give it [(the serpent)] supports and thighs to stand on and prevail." (Thus far, the holy Zohar.)
Since holiness exists only in the Holy Land, we are commanded to "depart from evil," i.e. to destroy all the sites where the Gentiles have worshiped This commandment applies only inside the boundaries of ארץ ישראל. Our sages (Chulin 13b) have alluded to this mystery when they said that Gentiles in the rest of the world are not considered as idol worshipers. This means that idol worshipers who live in the land of Israel which is under the direct rule of G–d serve Him in an inadequate manner, are heretics. This is what is called idol-true worship. The Gentiles who live in the rest of the world – which is under the authority of negative forces, חיצוניות, however – do not reject the authority under which they live. Just as it is a serious sin to destroy even a single stone of the Holy Temple, so it is a great מצוה to destroy – and never to rebuild – an עיר הנדחת, a city within the boundaries of ארץ ישראל the majority of whose inhabitants have turned to idol worship. Its very site has become defiled. Whatever applies to such a city applies to the מסית ומדיח, those that have seduced their fellow-Jews to turn to idol worship. Uprooting such cities or people is equivalent to uprooting the residual pollutant of the original serpent. Just as G–d cursed the serpent immediately (Genesis 3,14) without making any allowances or even asking why the serpent had seduced Eve, so we too have to deal with such phenomena without our customary recourse to finding every possible merit to save the transgressor from judicial execution. The commandment not to love the seducer enjoins us to emulate G–d's conduct in this respect. Since Genesis 3,15, G–d has made the animosity between human beings and serpents a natural phenomenon, something that we need not, or better should not strive to overcome. The false prophet similarly is part of the phenomenon of the pollutant of the serpent rearing its ugly head.
Since the havoc wrought on G–d's creation was due to the original נחש, and that serpent was ערום, sly, or naked, i.e. brazen, Israel descended into the "iron crucible" of Egypt to experience ערום ועריה (Ezekiel 16,7), facing Pharaoh who is described elsewhere as the תנין הגדול, the great sea monster, the serpent being עפר לחמו, having been condemned to subsist on dust (Genesis 3,14). The letters in the name Pharaoh, i.e. פרעה when re-arranged spell העפר "the dust." This is the reason the first miracle Moses performed transformed the staff into a תנין to allude to Pharaoh. In order to cleanse themselves spiritually from the pollutant of the original serpent, Israel had to perform עבודת פרך, hard labour. Since the pollutant of that serpent had kept permeating more and more of the human being, it required potent cleansing measures to eradicate it. Had there not been such a pollutant, man would have lived indefinitely. As it is, the only two means to regain the original state of man are afflictions while he is alive, and the experience of death itself. Exile is one of the manifestations of such afflictions. So we have a progression of afflictions which will culminate in serenity, light, until the original light of creation which has been hidden will be revealed again. Nowadays the world is desolate, due to the sin caused by the נחש, i.e. our sins. Physical death is described in Genesis as טוב מאד, very good according to Rabbi Meir (Genesis 1,31). This is because it is the catalyst that leads man to repentance and thereby to eternal life and resurrection (Midrash Hagadol).
בצלם אלוקים, as similar to angels. When angels appear to human beings on earth, as in the case of the three angels that appeared to Avraham before the destruction of Sodom, or the angel that appeared to the wife of Manoach telling her that she would give birth to Shimshon, they had assumed the countenances of human beings. This is also how we must understand the serpent saying to Chavah in Genesis 3,5: והייתם כאלוקים “and you will be like elohim.”Proof that this interpretation is correct can be traced to Bereshit Rabbah 20,4: where it is pointed out that the word אלוקים appears 71 times in the Torah prior to G-d speaking to the serpent in Genesis 3,14. If you were to include the expressions: בצלם אלוקים and והיית כאלוקים, in that count, there would be 73 mentions of the name of G-d instead of 71 as stated in the Midrash. It is clear therefore that here the expression is meant to make a comparison between man and angels. This is also the reason why the Targum (Onkelos) did not translate the word כאלוקים in 3,8 as “you will become like G-d.”Still another exegesis for the expression בצלם אלוקים ברא אותו, “He created man to appear like a judge and person of authority.”Still another exegesis: “as opposed to the other creatures whom G-d created by means of an oral directive; when creating the human species He had first created a mould,” (pattern) i.e. He had taken extra care about every detail. This was already proof of the importance G-d attributed to the creature called .אדם
THE DAYS OF. Yemot (days of) and yeme (days of) are two forms. (Two forms in the plural construct of the word yom (day).) The same is the case with shenot (years of) and shene (years of). (Two forms in the plural construct of the word shanah (year).)
THE BELLY. The word gachon (belly) is similar to the word gechonekha (thy belly) in upon thy belly shalt thou go (Gen. 3:14).
One might ask, since the actual exodus happened during the day, as Scripture states, “None of you shall go outside of his house until morning.” (Ex. 12:22) and, “For on that very day I brought your ranks out of the land of Egypt,” (Ex. 12:17), why do we remember the Exodus at night? The sages sought a reason from the following verse, “‘It is because of what Adonai did for me when I went free from Egypt.” (Ex 13:8) Even though the Haggadah explains, “One only says this at the time when matzah and maror are before the person,” the main event was during the day. However, since the first part of the obligation is for a person to behave (This text follows the version of the Haggadah of the Rambam and used by most Sephardic Jews. In other texts it says “A person is obligated to see himself/herself (lirot) as if…” בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לְהַרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא בְּעַצְמוֹ יָצָא עַתָּה מִשִּׁעְבּוּד מִצְרַיִם שֶׁנֶּאֱמַר וְאוֹתָנוּ הוֹצִיא מִשָּׁם) as if one personally went forth from Egypt, this is best done in the evening when one eats the Passover sacrifice. (Even though they had not yet been liberated from Egypt on the night of the first Passover, they acted as if the liberation had already taken place.) Therefore it is an obligation to go on at length before the meal and afterwards recall the miracles that were performed. Or (one might explain), the remembrance of the suffering in Egypt should happen at night, as Scripture states, “Arise, cry out in the night at the beginning of the watches,” (Lam. 2:19) and it is also stated, “Bitterly she weeps in the night,” (Lam. 1:2). Since, “the sound of which could be heard from afar.” (Ezra 3:13) it is fitting to announce the redemption at night. The redemption from Egypt hints at the future redemption and “night” arouses compassion for our redemption, and that “Merit is brought about by means of one who is meritorious.” (BT Baba Batra 119b) One might also explain that since the people engaged in much singing, praise, and rejoicing in Egypt, on the night before the Exodus, as is written, “For you, there shall be singing, as on a night when a festival is hallowed,” (Is. 30:29) they offered supplications to God, that He might have compassion on them and not listen to the one who prosecuted them, asking permission to enter their homes to cause destruction. As Scripture says, “Nor let the Destroyer enter and smite your home.” (Ex. 12:23) From this we may conclude that the Destroyer had to ask permission to enter (their homes). So, too, we also behave as if we went forth from Egypt as our ancestors did, singing, praising, and speaking of God’s wonders in order to arouse God’s compassion so that the Holy One may again do with us as He did with our ancestors. The sages say, “The days of your life,” refers to this world; “All the days of your life,” refers to the coming of the Messiah. The sages interpreted this verse as referring to the future with a Gezera shawa, (Gezera shawa, “equal category,” according to which an obscure passage might be illuminated by reference to another containing the same key term. (Britannica)) with the verse, “And dirt shall you eat/all the days of your life.” (Gen. 3:14) Everyone admits that this also refers to the messianic period, since Scripture also states, “The wolf and the lamb shall graze together/And the lion shall eat straw like the ox/And the serpent’s food shall be earth.” (Is. 65:25) “One may heal oneself with any substance except for it…” (See Pesachim 25a, I am not certain what the connection here is to this passage to the Gezera shawa.)
The reason G'd had said: "throw it to the ground," was that in the eyes of the serpent the earth assumes great significance since it derives all its needs for survival from the earth, and earth (dust) is its exclusive habitat (Genesis 3,14). G'd taught Moses many lessons by means of this small demonstration. Amongst other things Moses was to demonstrate this very miracle before the eyes of the Israelites.
כי אין לחם ואין מים, “for there was neither bread nor water.” The statement that there was no bread seems incomprehensible seeing they received the manna daily! They also must have had plenty of the water which had gushed forth from the rock in great quantities! We must understand the people’s complaint as being a rebellion against their unnatural state of existence. Other nations had abundant supplies of bread and water both of which could be stored whereas the Jewish people wondered from day to day if they would have bread and water on the morrow. Seeing that the continued existence of the people appeared to hinge on immediate reward and punishment they felt themselves in a uniquely disadvantaged position when compared to the Gentiles. Moreover, they claimed, “even the daily manna we receive is an inferior kind of bread as instead of giving our stomachs the feeling that it is full after having eaten it, our stomachs feel quite light, i.e. empty.” They expressed themselves as being fed up with that kind of existence. They knew of no other creature born of a mother that continuously imbibed food without having to excrete any of it (based on Yuma 75). G’d had intended that the daily dependence of the people on that day’s manna would teach them to put their faith in Him so that their dependence on Him should be like that of the slave on his master. He had related to the people as if they were on the level of angels. They now had become guilty of a terrible slander against the heavenly manna. The people now used this fact as something negative, found fault with the heavenly food! Seeing their sin consisted of slander, G’d sent against them the creatures which had invented slander, i.e. snakes. Tanchuma Chukat 19 describes the punishment as fitting the crime seeing that however many different kinds of creature a snake devours they all taste like dust to it, as it had been cursed with: “dust you shall eat all the days of your life!” (Genesis 3,14). The Israelites by comparison had been given a single type of food, which however assumed all kinds of different tastes in accordance with the owner’s wishes. Another reason they were being punished through snake bites was that during the entire 40 years G’d had ensured that the snakes whose natural habitat is the desert would not attack any Israelite. Seeing that the Israelites had not appreciated this G’d simply did not continue to work this miracle and the snakes which now bit the people were not a plague, but merely the inhabitants of that desert. The reason why the Torah does not write: “G’d sent snakes against the people,” i.e. seraphim, but it writes: ”the snakes which are the seraphim,” underlines that these snakes were not a new or different phenomenon at all. When Moses had told Pharaoh that G’d would punish him with an invasion of wild beasts (Exodus 8,17), he did not say הנני משליח בך ערוב, “here I am about to sent against you wild beasts,” but he said את הערוב. By this he meant that the wild beasts which are normally content to stay in their habitat will change their nature and invade the urban areas. Similarly here; the snakes which had suppressed their lifestyle by not harming the Jewish people though biting Gentiles, would now not practice any restraint whatsoever in their habitual confrontation with human beings, Israelite or not. The term לחם הקלוקל, is an insult, as if the Torah had written that the manna was the לחם קל שבקלים, “the least valuable kind of bread there was.”
יהי דן, “Dan will be, etc.” There are several reasons why Yaakov in his blessing compares Dan to a serpent, a snake. The first one is that Samson, unlike others before or after him, did not command armies in his battles against the enemy of his people. He acted totally alone, just like a snake which attacks from an ambush, coming out of its lair. Secondly, just like a snake receives some mysterious whisper which causes it to act aggressively, so Samson would respond to the whisperings of Delilah. This is the deeper meaning of Judges 16, 16-17: “Finally, after she had nagged him and pressed him constantly, he was wearied to death and he confided everything to her. He said to her: ‘no razor has ever touched my head; for I have been a Nazirite to G’d since I was in my mother’s womb. If my hair were cut, my strength would leave me and I should become as an ordinary man.’” Furthermore, just as a snake is also known as שרף due to its venom which burns, so Samson burned down the fields of the Philistines when the corn in them was close to being harvested. (Compare Judges 15,5). Also, just as the snake attacks man in his heel, at is lowest point, seeing the first serpent had been condemned to crawl on its belly, and G’d had told it that the way it would attack man would be by biting man’s heel (Genesis 3,14), so Samson is described as נוקב עקבי סוס “attacking the heel of a horse,” i.e. bringing down the pillars of the temple of the Philistines (compare Judges 16,29). He killed 3,000 Philistines who were sitting on the roof of that temple (Judges 16,27). The reason Samson’s exploits are described here as causing “the rider to fall backwards,” is that when a snake bites the heel of a horse, the horse rears upwards with its front legs throwing its rider backwards. Just as the snake kills without the use of a sword, so Samson killed without conventional arms as mentioned in Judges 16, 30: “those who were slain by him (when he made the pillars of their temple collapse) outnumbered those whom he had killed while he was alive.” Bereshit Rabbah 99,11 relates that just as a serpent is vengeful so Samson was vengeful. This is based on Judges 16,28: “O, Lord give me strength once more to take revenge of the Philistines, if only for one of my two eyes.” Thus far the Midrash.
A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]
Evil gossip is a greater sin than “mere” murder, idolatry or indulging one’s carnal instincts indiscriminately. Proof that it is worse than murder is deduced from Genesis 4,13 where Kayin describes his sin as too severe to endure its burden. It is more serious than indulging one’s carnal instincts with partners forbidden to one as we know from Joseph (Genesis 39,9) who explained the severity of that sin to the wife of Potiphar. It is more serious than idolatry seeing that when Moses described this sin committed by the Jewish people to G’d when they worshipped the golden calf he said: “indeed the people committed a very great sin.” When describing the sin of לשון הרע on the other hand, (Psalms 12,4) David invokes G’d pleading: “may the Lord cut off all flattering lips, every tongue that speaks גדולות, “arrogance.” The commentators understand the plural of the word גדולות in that psalm as describing the sin of abusing the power of the tongue as a “double” sin, i.e. more severe than a single sin such as worshipping idols, for instance. This is why Solomon said that life and death are at the disposal of one’s tongue. Look at what happened to Miriam who was struck with the disease of tzoraat (Numbers 12,1) because she spoke against Moses. What did she do that was so terrible? She spoke to her own brother (Aaron) privately, not within the hearing of Moses nor of anyone else. She was well-intentioned meaning to reunite Moses with his wife whom he had divorced. The Torah describes G’d’s reaction as fierce, and had Moses not interceded on her behalf she would not have been cured. To this day we recite the lines of Deut. 24,9 in which the Torah demands that we remember what Miriam was guilty of and how G’d punished her. You may apply a little logic to see how serious is the ordinary sin of spreading evil gossip when you reflect on what happened to well-intentioned Miriam who had spoken privately to her brother. How will G’d react to people who deliberately besmirch someone’s reputation by the tales they spread about him? Consider what the Torah wrote immediately prior to the reminder to remember what G’d did to Miriam (Deut. 24,8) The Torah writes: “beware of the tzoraat affliction, be very careful and act according to everything the priests and Levites teach you.” Even Aaron, who was the High Priest, (and had not said a word) was struck with that affliction seeing that the Torah said that G’d was angry “at them,”‘ i.e. not merely at Miriam. Aaron was healed immediately, seeing his was the lesser sin as he had not said anything, had only listened without admonishing Miriam. We know that Aaron must have been cured immediately as the Torah only writes of Miriam having been quarantined outside the camp for seven days delaying the Israelites’ journey during that period (Numbers 12,15). You will also find that the original serpent, the first creature ever to engage in slander against its Creator, was struck with tzoraat as the Torah reports G’d saying to the serpent “because you have done this, etc., you are cursed” (Genesis 3,14). The curse consisted of the serpent being afflicted with tzoraat. Our sages derive this from the expression צרעת ממארת היא in Leviticus 13,52. On these words Rav Hunna quoted a comment by Rabbi Joshua ben Levi who said that the scales on the skin of the snake are a form the tzoraat took when it afflicted the serpent (compare Bereshit Rabbah 20,4). This was not the full extent of the serpent’s punishment. We have a tradition that in the world to come (after the resurrection), people who suffered from diverse deformities while on earth the previous time will be resurrected as completely healthy and with unblemished bodies. The snake will be the only exception to this rule. Seeing that Isaiah wrote (Isaiah 35,6): ”then the lame shall leap like a deer, and the tongue of the dumb shall shout aloud,” the prophet prophesies resurrection of the beasts mentioning that domesticated beasts and lions will graze together; however the snake will still have to eat dust as it will never be cured from its affliction (compare Isaiah 11,6). The reason is that the serpent through its use of the tongue dragged man into the dust, (caused his mortality, Tanchuma Metzora 2).
ערום מכל MORE SUBTLE THAN ALL — Corresponding with his subtleness and his greatness was his downfall; “more subtle than all” — “more cursed than all” (see 3:14). (Genesis Rabbah 19:1).
Its voice shall go like [that of] the snake The “snake” comes to teach us about Egypt but ends by learning. For we learn from here that when the Holy One, blessed be He, said to the serpent, “You shall walk on your belly” (Gen. 3:14), He severed his feet, and his voice went to the end of the world. So we learned in the ‘Thirty-two Methods of Rabbi Eliezer the son of Rabbi Jose the Galilean’ (Method 12).
וינשכו את העם AND THEY BIT THE PEOPLE — God said, as it were: Let the serpent which was punished for slanderous statements come and exact punishment from those who utter slander. — Let the serpent to which all kinds of food have one taste (that of earth; cf. Genesis 3:14 and Yoma 75a) come and exact punishment from these ingrates to whom one thing (the manna) had the taste of many different dainties (see Rashi 11:8) (Midrash Tanchuma, Chukat 19).
“The eyes of both of them were opened” [3:7]. And their eyes were opened and they knew that they were naked. They tore off leaves from a fig tree and covered their shame. They heard the voice of the Holy One in the garden in the evening, about two hours before nightfall, and they hid from the Holy One. The Holy One came and made himself as if He did not know where they were waiting, since He did not want to frighten them. He asked, where are you? Adam responded, I hear your voice in the garden and I was fearful because I was naked and I hid myself. The Holy One answered him, how did you know that there is shame? Who told you to eat from the tree? He answered, the woman who you gave me incited me to eat from the apple. Then the Holy One asked the woman, why did you eat from the apple? She said: the snake incited me. Then God said to the snake, because you did this you must be more cursed than all the wild animals in the field and all the domestic animals. (Genesis, 3:7–14.)
[65] “And the Lord God said to the serpent, ‘Because thou hast done this, cursed art thou from among all cattle and from among all the beasts of the earth. Upon thy breast and thy belly shalt thou go, and earth shalt thou eat all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and her seed. He shall watch for thy head, and thou shalt watch for his heel” (Gen. 3:14 f.). For what reason does He curse the serpent without giving it the opportunity to defend itself, though elsewhere, as seems reasonable, He commands that “the two parties between whom the dispute is should stand forth” (Deut. 19:17) and that credit be not given to the one till the other be heard?
[107] “And the Lord God said to the serpent, Cursed art thou from among all cattle and from among all the beasts of the earth” (Gen. 3:14). Just as joy, being a good condition of soul, deserves prayer, so pleasure, the passion par excellence, deserves cursing; it shifts the standards of the soul and renders it a lover of passion instead of a lover of virtue:—“Accursed,” says Moses in the Curses, “is he who removes his neighbour’s landmarks” (Deut. 27:17):—for God set as a landmark and law for the soul virtue, the tree of life. This is removed by the man who has fixed as landmark in its stead wickedness, the tree of death.
[111] Accursed on these grounds is pleasure. Let us see how appropriate the curses are which He pronounces upon it. He says that it is cursed from all cattle (Gen. 3:14). Our irrational faculty of sense-perception, then, is of the cattle kind, and each of our senses curses pleasure as a most deadly enemy: for it is in very deed hostile to sense, as is proved by the fact that, when we have glutted ourselves with immoderate pleasure, we cannot see nor hear nor smell nor taste nor feel with clearness, but our contact with objects of sense is dim and feeble.
[114] “On thy breast and belly shalt thou go” (Gen. 3:14). For passion has its lair in these parts of the body, the breast and the belly. When pleasure has the materials it needs to produce it, it haunts the belly and the parts below it. But when it is at a loss for these materials, it occupies the breast where wrath is; for lovers of pleasure when deprived of their pleasures grow bitter and angry.
[160] There is an excellent point in the next words too: “Thou shalt go upon thy breast and thy belly” (Gen. 3:14). For pleasure does not belong to the category of things becalmed and stationary, but to that of things moving and full of turmoil. For as the flame is in movement, so, not unlike a blazing thing, passion moving in the soul does not suffer it to be calm. Thus the prophet does not agree with those who say that pleasure is tranquil. For stillness pertains to a stone and a log and to everything without life, but it is alien to pleasure. For pleasure hankers after an excitement that is actually convulsive, and in some people so far from its being an experience of tranquillity, it is an indulgence in intense and violent movement.
[161] The sentence “Earth shalt thou eat all the days of thy life” (Gen. 3:14) is an apt one. For the food of the body brings pleasures of earth; and fitly so, it would seem. For there are two things of which we consist, soul and body. The body, then, has been formed out of earth, but the soul is of the upper air, a particle detached from the Deity: “for God breathed into his face a breath of life, and man became a living soul” (Gen. 2:7). It is in accordance with reason, therefore, that the body fashioned out of earth has food akin to it which earth yields, while the soul being a portion of an ethereal nature has on the contrary ethereal and divine food; for it is fed by knowledge in its various forms and not by meat and drink, of which the body stands in need.
C. PLEASURE, EVIL IN ORIGIN. Gen. 3:14 (65–106)
D. THE CURSE ON PLEASURE. Gen. 3:14 (107–199)
[66] But some, exceeding all bounds, in their determination to kindle into activity all the irrational portion of the soul, and to destroy the mind, have not only indulged all that comes under the head of desire, but taken to them also its brother passion, fierce spirit. For that which was said, “Upon thy breast and thy belly shalt thou go” (Gen. 3:14), in the literal sense applies to the serpent, but is really a truly Divine oracle applying to every irrational and passion-loving man; for the breast is the abode of fierce spirit, and desire dwells in the belly.
Why God curses the serpent first, then the woman, and the man last of all? (Genesis 3:14).
The words in themselves are plain enough, and we have evidence of them in what we have seen. But the real meaning contains an allegory concealed beneath it; since the serpent is the emblem of desire, representing under a figure a man devoted to pleasure. For he creeps upon his breast and upon his belly, being filled with meat and drink like cormorants, being inflamed by an insatiable cupidity, and being incontinent in their voracity and devouring of flesh, so that whatever relates to food is in every article something earthly, on which account he is said to eat the dust. But desire has naturally a quarrel with the outward sense, which Moses here symbolically calls the woman; but where the passions appear to be as it were guardians and champions in behalf of the senses, nevertheless they are beyond all question still more clearly flatterers forming devices against them like so many enemies; and it is the custom of those who are contending with one another to perpetrate greater evils by means of those things which they concede. Forsooth they turn the eyes to the ruin of the sight, the ears to hearing what is unwelcome; and the rest of the outward senses to insensibility. Moreover they cause dissolution and paralysis to the entire body, taking away from it all soundness, and foolishly building up instead a great number of most mischievous diseases.
At that moment, Eve was cursed with ten curses, as it says (Genesis 3:16), “He said to the woman: I will increase and increase your pangs in childbearing; you will give birth to children in pain. You will desire your husband, and he will rule over you.” This [“increase”] and that [“increase”] – one refers to the blood from the pain of menstruation and one refers to the blood from the pain of virginity. “Pangs” refers to the pain of raising children, and “childbearing” refers to the pain of pregnancy. “You will give birth to children in pain” is exactly what it says. “You will desire your husband” teaches that the woman desires her husband when he leaves for a trip. “And he will rule over you” means that a man declares his will aloud, while a woman keeps hers silent. She is wrapped up as if she were in mourning, held captive as if she were in prison, and kept apart from all men. And what was it that caused her to touch [the fruit]? The fence that Adam made around his words! Because of this, they say: If a person makes a fence around his words, he will not be able to live up to his words. And they also say: A person should not add upon the words that he hears. Rabbi Yosei says: Better [a fence] ten handbreadths high that stands, than one that is a hundred arm-lengths high that falls! What was the wicked snake thinking during that episode? I will go and kill Adam and marry his wife, and then I will be king of the whole world! And I will walk tall and upright, and I will eat all the delicacies of the world! So the Holy Blessed One said to him: You said, I will kill Adam and marry Eve. Thus, “I will place hostility [between you and the woman]” (Genesis 3:14). You said, I will be king of the whole world. Thus, “you will be the most cursed of all the animals” (ibid.). You said, I will walk tall and upright. Thus, “you will crawl on your belly” (ibid.). You said, I will eat all the delicacies of the world. Thus, “you will eat dirt all the days of your life” (ibid.). Rabbi Shimon ben Menasya said: It is a pity that a great helper was lost from the world. For if the snake had not been cursed, everyone in Israel [i.e., the Jewish people] would have two snakes in his house. One would be sent out to the west, and one would be sent out to the east, and they would bring back gems and precious stones and pearls and every precious thing in the world. And no creature could harm them. And not only that, but they could put them underneath a camel, or a donkey, or a mule, and they would gather the dung and bring it to gardens and orchards [for fertilizer].
Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous. How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God. (And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.) Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all. Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.” (On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six. (This is according to the tradition that each son was born with a twin girl who would become his wife.) On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months. When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves, (Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a.) and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.” The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].” At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?” At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed. When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.” Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.” And it says (Exodus 15:19), “The Eternal will reign forever and ever.”
The Gemara asks: And what is different about these three? When Rav Dimi came from Eretz Yisrael to Babylonia he reported that they say in the West, Eretz Yisrael, the following explanation: They are different because the Divine Presence spoke with them. This occurred when the fish swallowed the prophet Jonah (see Jonah 2:11), when Adam and other prophets were spoken to by God, and when the snake caused Adam and Eve to sin (see Genesis 3:14).
The Gemara asks: From where is this matter, that the gestation period of a snake is seven years, derived? Rav Yehuda says that Rav says, and some determined it to be in the name of Rabbi Yehoshua ben Ḥananya: It is derived from that which is stated with regard to the punishment of the snake for causing Adam and Eve to sin: “Cursed are you from among all animals, and from among all beasts of the field” (Genesis 3:14), in that your gestation period should be longer than all of them. Now, why does the verse mention the beasts of the field, i.e., undomesticated animals? If the snake was cursed more than the domesticated animals, then all the more so is it not clear that it was cursed more than the undomesticated animals? The shortest gestation period of domesticated animals, which is five months for a goat, is longer than the shortest gestation period among undomesticated animals, which is fifty-two days for a cat.
And, so too, we found with regard to the primeval snake who seduced Eve, for he placed his eyes on that which was unfit for him, as he wanted to marry Eve. Consequently, that which he desired was not given to him, and that which was in his possession was taken from him. The Holy One, Blessed be He, said: I initially said that the snake will be king over every domesticated animal and non-domesticated animal, but now he is cursed more than all the domesticated animals and all the non-domesticated animals of the field, as it is stated: “And the Lord God said unto the serpent: Because you have done this, you are cursed from among all cattle, and from among all beasts of the field; upon your belly shall you go, and dust shall you eat all the days of your life” (Genesis 3:14).
BARAITHA. Do not slander your fellow-man for there is no healing to whoever slanders. (His victims are too numerous and scattered for him to be able to make it right with them.) GEMARA. Whence do we learn this? From the instance of the serpent; as it is written, The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent’s food. (Isa. 65, 25. In the Messianic era, whereas all wild animals will revert to natural food and a peaceful life, the serpent alone will be condemned to continue to eat dust (Gen. 3, 14). Cf. Midrash Rabbah, Genesis, XX, 5 (Sonc. ed., p. 163).) Raba said: Hence it may be inferred that the wolf, lion, bear and leopard sinned and the All-merciful made them hated by His creatures; but the reason why they will be healed is that their guilt is not like the serpent’s. The wolf is the first to pounce [upon its prey], the lion the first to steal; but as for the serpent, because it engaged in slander there is no healing for it.
Adonoy Elohim said to the serpent, Because you did this, cursed are you from among all animals and beasts of the field. On your belly you shall crawl. And dust you shall eat all the days of your life.
Allah said to the serpent, "When you did this, you did this with knowledge, then indeed you are cursed among all the cursed beasts of the desert. And upon your chest, you shall crawl, and dust you shall eat all the days of your life."
And the Lord God brought the three unto judgment; and He said to the serpent, Because thou hast done this, cursed art thou of all the cattle, and of all the beasts of the field: upon thy belly thou shalt go, and thy feet shall be cut off, and thy skin thou shalt cast away once in seven years; and the poison of death shall be in thy mouth, and dust shalt thou eat all the days of thy life.
How did Moses know where Joseph had been buried? They said: Serakh daughter, of Asher was of the same generation, and she went and said to Moses: "In the Nile River, Joseph is buried. And the Egyptians made for him metal skewers and affixed them with wood." Moses went and stood at the Nile River and said, "Joseph, the time has come for the Holy Blessed One to redeem Israel. Behold, the Shekhina is delayed for you, and the Israelites are delayed for you, and the clouds of glory are delayed for you. If you reveal yourself, good (okay!), and if not, we are cleansed of the oath which you have sworn upon our fathers." Then the coffin of Joseph floated to the surface and Moses took hold of it and went. And you should not wonder at this, for behold, it says (2 Kings 6:5), "And as one of [the disciples of the prophets accompanying Elisha] was chopping down a tree-trunk, the iron [axe head] fell into the water, etc., and the man of God said, 'Where did it fall?' and he showed him the place, and he cut off a stick and threw it there, and the iron [axe head] floated up." And behold, these matters are a kal v'chomer (a logical deduction): If Elisha, who was a disciple of Elijah, who was a disciple of Moses, could make iron float, then how much more so could Moses, who was the master of Elijah, who was the master of Elisha, [bring up the coffin of Joseph]! There are those who say that Joseph was buried in the crypt of the kings, and Moses went and stood above the crypt and said, "Joseph! Joseph! The time has arrived for the Holy One, Blessed be He, to redeem Israel. Behold, the Shekhinah awaits you, and Israel awaits you, and the Clouds of Glory awaits you. If you reveal yourself it would be well, and if not, we will be free (lit., "clean") of the vow that our fathers vowed." Immediately, the coffin (aron) of Joseph stirred, and Moses took it and carried it off. And there were two aronot* (The word aron (ארון) means both "coffin/casket" and "ark/chest"; both senses will be employed here.) traveling together: The aron kodesh (the Holy Ark), and the aron shel met (the "ark" of the dead). And all the passersby would say, What is the nature of these two aronot? They said to them, one is the Holy Ark and one is the ark of the dead. They said to them, And how is it possible for the Holy Ark to travel alongside an ark of the dead? They said to them, the dead who is in this ark fulfills what is written in that which rests in that Holy Ark.
Just as she is forbidden to her husband, so too is she forbidden to her paramour (Sot. 5:1). Therefore, it is said regarding a suspected adulteress, that she cast her eyes on what was not fit for her, [and as a result] that which she sought was not given to her, and that which was in her hands was taken from her. And so too you find with the primeval snake, that it was craftier than all the animals and all the beasts of the field, as it is said (Gen. 3:1), "And the snake was craftier than all [the beasts], etc." It sought to kill Adam and marry Eve. The Place said to it, I said, you will be the king of all the animals and beasts, and now, since you did not desire that, you will be more accursed than all the animals and all the beasts of the field. I said, you will walk tall and upright, like a man. Now, since you did not desire that, "on your belly you will crawl" (Gen. 3:14). I said, you will eat from the food of man, and drink from the drink of man. Now, since you did not desire that, "and dust you shall eat all the days of your life" (ibid.). You sought to kill Adam and marry Eve. Now, "and enmity I will place between you and the woman" (Gen. 3:15). Thus, that which it sought was not given to it, and that which was in its hand was taken from it, and so too you find with Cain, Korach, and Bilaam, and Doeg, and Ahitophel, and Gahazi, and Absalom, and Adonijah, and Haman, that they cast their eyes on what was not fit for them. That which they sought was not given to them, and that which was in their hands was taken from them.
| וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃ | 15 J | I will put enmity Between you and the woman, And between your offspring and hers; They shall strike at your head, And you shall strike at their heel.” |
ואיבה אשית, “and I will set enmity, etc.” Rashi’s comment, printed in our chumashim as belonging to this verse, although appearing at the end of G-d’s speaking to the serpent, refers to the original intention of the serpent to cause Adam’s death as a result from eating of the fruit of the tree of knowledge; the reason it had not tried to seduce Adam, G-d was well aware of, was that it is easier to deceive women, so that the woman was used as the serpent’s tool in seducing Adam. The Torah adds this line in order to show how much the punishment fitted the crime, the ultimate objective of the serpent having been (according to Rashi’s source (Bereshit Rabbah, 20,5 ) that it would marry the woman.
הוא ישופך ראש, “he will strike your head,” seeing that you are crawling on the ground,
ואתה תשופנו עקב, “whereas you will only be able to attack the heel.”
I will put hostility. See Rashi. The serpent assumed that Chavah would offer the fruit to her husband first, and when she saw that he died she would refrain from eating.
And I will put enmity between you and the woman: It should be, "There shall be!" But it is since the serpent is actually found among women, as it is found in Bereishit Rabbah, Chapter 98:14 - and also in her sleep, it loves to suckle her milk and does not hurt her - however when she awakens, she runs away from it; and it also runs away, as if he became her enemy. And this is the metaphor, "I will put": After it loved her and was used to being with her, it became her enemy.
He shall strike you on the head: First he will try to strike you.
And you shall strike him on the heel: In the end, you will also attempt to strike him. But without that, a serpent does not hurt without a "charm" from above.
AND I WILL PUT ENMITY…THEY SHALL BRUISE THY HEAD. Her children shall smite thee upon thy head. Yeshufeni (bruise) in He that would break me (yeshufeni) with a tempest (Job 9:17) is similar to yeshufekha (shall bruise thee). Look at what follows and you will see that it is so. (The second part of the verse quoted from Job reads, And multiply my wounds without cause. This proves that the verb yeshufeni means he will bruise me, or smite me. Since yeshufekha and yeshufeni come from one root, they have one meaning. Hence yeshufekha means shall bruise thee.) A bet has been omitted from the word rosh (head) in they shall bruise thy head. (The verse literally reads, They shall bruise thee head. With a bet it reads, They shall bruise thee upon the head. The bet is to be supplied by the reader.) We find the same in into the house (bet) of the Lord (The verse should read, be-vet Adonai. However, it reads, bet Adonai.) (II Kings 12:17).
HEEL. Ekev means the foot. If the head symbolizes the first, then the heel symbolizes the last. Akevo in their rear (akevo) lying in wait on the west (Josh. 8:13), is similar.
"עקב" (heel) - both this interpretation and the other one [that עקב means "because"] are valid. [The phrase] "He will bruise your head" emphasizes [God's] punishment [of the serpent], and "you will bruise his heel" refers to the serpent's treachery. This is why our sages said [in reference to the verse in Job 18:10]: "The snare is laid for him in the ground, and a trap for him in the way." This refers both to the serpent, who was cursed to crawl on the ground, and to the Evil Inclination, who seeks to ensnare man in his ways. Similarly, when Jacob blesses his sons, he compares Judah to a lion and Naphtali to a deer, but then blesses them all together with one blessing, stating that each one should be like his respective animal in strength and agility. This is why it says, "And he shall bruise your head" - even though the likeness of Dan is to a serpent, he too is included in the same blessing.
ואיבה אשית בינך ובין האשה. And l shall place hatred between you and the woman. G'd applied the principle of גואל הדם, a relative avenging a killing who is permitted to kill the slayer without trial. This is so because the serpent's deed brought death to all of Eve's descendants. The nature of the revenge matches what the serpent had done. Humans will strike at the head of the serpents, seeing that the original serpent had initiated man's downfall and the head is the beginning of life, it is the area which is smitten by the angel of death. Whenever it attacks man, the serpent will aim at the heel because man in the end trailed, i.e. followed the advice of the serpent when sinning. The word "heel" may also simply be an allusion to the serpent's having lost its legs, being forced to move on its belly.
You may well ask how could the Torah in the same breath as allowing man to avenge himself on the serpent permit it to attack man's heel? What kind of penalty is it for the serpent to be allowed to continue harassing man? The answer is simply that the serpent could have retorted that no one forced Eve to listen to its advice. Our sages (Kidushin 42) have formulated this by asking rhetorically: "When the instructions of the teacher conflict with those of the disciple, whose instructions is one to follow?" If Eve had followed this simple piece of logic there would not have been any unfortunate developments as a result of the serpent's argument. The serpent therefore felt aggrieved that Eve's lack of logic had caused it permanent harm. There is an allusion as to how long this condition of enmity between man and the serpent will continue. As long as man, i.e. Israel, is ראש, deserving of the title "head" by performing G'd's commandments, it will prevail over the tempter called serpent and smash it. On the other hand, when Israel ignores G'd's commandments, the serpent will bite it because Israel has itself become like a heel instead of like a head.
ואיבה אשית, “and I will put enmity, etc.” Actually, we do not hate the serpent more than any of the other reptiles and creepers. The verse only hints that the body [the very existence, Ed.] of the serpent was already predestined to harbour within it calamity for man, as we indicated in our commentary on the previous verse. This manifested itself when the serpent seduced Chavah and through her death was decreed on the whole species of mankind. This is the deeper reason of the ongoing enmity between human beings and the serpent. We see in the serpent the cause for our eventual death. This is also alluded to by the fact that on another occasion the Torah called the serpent שרף, a name also applicable to the angel of death who is referred to as the angel שרף, in Isaiah 6,6. Another verse where the serpent is referred to as שרף is in Numbers 21,6 את הנחשים השרפים. The reason the snakes were called by that name was that they were direct descendants of the original serpent about which we read here. Therefore the verse continues: הוא ישופך ראש ואתה תשופנה עקב, “he will strike your head, and you will strike at the heel.” In this instance the Torah permits man to attack the animal even if it did not pose an immediate threat to him. The word עקב need not be understood literally, but is an allusion to man’s final day, his death. You are already familiar with what we learned in Baba Batra 16 that serpent-Satan and death are merely different sides of the same coin.
ואיבה אשית, you, the serpent, made the woman feel as if you had her best interests at heart, as if you loved her; and as if your advice to her was motivated by love; I, G’d, will turn this love into hostility. בין זרעך ובין זרעה, between your offspring and between her offspring. The hostility between the serpent and the human species will not be an unalterable condition of life, seeing that in the Messianic era this enmity will be resolved and as we know from Isaiah 11,8 in those days an infant will suckle at its mother’s breast next to a snake’s lair without worrying. הוא ישופך ראש, when he finds you he will smash your head whenever he is able to, whereas ואתה תשופנו עקב, when you slither along the ground on your belly and are unable to harm him higher up, you will bite his heel. The words ישופך and תשופנו describe inflicting of injury and smashing respectively, as we know from Job 9,17 אשר בשערה ישופני, “for he crushes me for a hair.” [with minimal provocation. Ed.] All of these verses are dealt with by the kabbalah, the interpretation of the text along mystical lines.
AND THOU SHALT BRUISE THEIR HEEL. This means man will have an advantage over you [the serpent] in the enmity between him and you for he will bruise your head but you will bruise him only in his heel, with which he will crush your brain.
ואיבה אשית AND I WILL SET ENMITY — Your sole intention was that Adam should die by eating it first and that you should then take Eve for yourself (Genesis Rabbah 20:5), and you came to speak to Eve first only because women are easily influenced and know how to influence their husbands; therefore “I shall put enmity [between thee and the woman]”.
הוא ישופך HE WILL BRUISE (or, POUND) THEE— Like (Deuteronomy 9:21), “And I beat in pieces” which Onkelos translates by ושפית “I pounded it.”
ואתה תשופנו עקב AND THOU SHALT BRUISE HIS HEEL — As you will have no height (not stand erect) you will be able to bite him only on the heel, but even at that spot you will kill him. The word תשופנו is of the same import as the verb in (Isaiah 40:24). נשף בהם “It bloweth upon them.” When a serpent comes to bite, it blows with a kind of hissing sound. Although the words ישופך and תשופנו have different meanings, since they constitute “a play upon words” by sounding similar, they are both used here.
ואיבה אשית, woman would henceforth be an object of disgust even in her own estimation, as described in the Talmud (Shabbat 152) “although a woman is a vessel full of excrement and her orifice full of blood,” (men run after her as if she was the most desirable creature) This was going to be the relationship between males and females in the future, not only that between Adam and Chavah [who apparently could not bring himself to have intercourse with her for the next 130 years. Ed.]
ובין זרעך ובין זרעה, not only between Adam and Chavah, but also between their respective male and female offspring.
הוא ישופך ראש, these thoughts crossing man’s mind will reduce the satisfaction he obtains already in the early stages of sexual intercourse, a feeling gradually reinforced when he considers the potential harm he may cause himself by indulging in copulation, diminishing both the qualitative and quantitative enjoyment of it.
ואתה תשופנו עקב, he who initially derives pleasure from his superiority will eventually cause himself harm at the end of the pleasure cycle.
Your intention... You might ask: Why was the serpent not concerned that Chavah would eat first, as he gave to her first? The answer is: The way of women is to honor their husbands by giving to them first, so the serpent reasoned that Chavah would do so — and once she sees him die, she will not eat! Alternatively, the serpent thought he would stop her from eating. Another answer: The serpent reasoned that Adam, who was commanded not to eat from the tree, would die. But the woman was not commanded, and would not die even if she ate. For it was to Adam that Hashem said: “But from the Tree of Knowledge... you shall not eat.”
And you would marry Chavah. [Rashi knows this] because “I will put hostility” implies that Hashem was punishing the serpent for loving her.
You will be unable to... We could say that Rashi is answering the question: Hashem cursed man separately. So why is man’s curse mixed here with the serpent’s curse? Rashi answers: It is entirely the serpent’s curse and disgrace, as it conveys that the serpent will be unable to stand upright. But Re’m explains that [Rashi is answering the question:] Why is, “And you [the serpent] shall strike him...” mentioned in the serpent’s curse? It is no curse! [Rashi answers that it conveys, “You will be unable to stand upright.”] And this point cannot be learned from, “On your belly you shall crawl,” since that teaches merely that his legs were cut off — but if he wanted to stand upright, perhaps he could. Thus the Torah says: “You shall strike him on the heel,” [to convey that he cannot stand upright].
But, even from there... Rashi is answering the question: It is written, “He shall strike you on the head, and you shall strike him on the heel,” implying that the only difference between man and snake is where they strike. What about the other difference? The man kills the snake but the snake does not kill the man! Therefore Rashi explains, “Even from there you will kill him.” (Re’m) Alternatively, Rashi is answering the question: It is written, “He shall strike you on the head,” i.e., a blow which surely kills. And then it is written, “You shall strike him on the heel,” using the same word. But if the snake strikes the man’s heel, he will not die. Why does the same word connote death here, but not there? Thus Rashi explains, “Even from there you will kill him.”
The form נשיפה is used. Rashi is answering the question: Why does it not say expressly, “You shall bite him (תשכנו)”? (Gur Aryeh) But Re’m explains: ישופך is an expression that connotes crushing [a blow] to the [snake’s] head. However, תשופנו is an expression that connotes the hissing of a snake. Nevertheless, for the sake of eloquence, the Torah often equates words [that sound alike] even though their meanings differ.
God declared an additional punishment: I will place enmity between you and the woman, and between your descendants and her descendants. If, for whatever reason, you sought to establish a connection with the woman, your efforts will be unsuccessful. Henceforth, an irrational hatred will prevail between you and the woman, and between your descendants and hers. This hatred will be expressed by the fact that he shall strike your head, and you shall strike his heel.
It also seems that there was also a divine step taken to connect humanity with all other living things. This was indeed the best thing from the standpoint of divine perfection, that in the end, man will yearn for the highest ethical nobility, that he will demand of himself his obligation towards all creations, his friends in creation and in life. But for man [himself], he could not find a companion opposite him. Man is not prone to actualize his humanity if he has an urge to understand that he has a partnership and brotherly connection with animals that are more lowly than him. Therefore, he was disconnected from them through that slumber, where it was revealed to him that his bond of companionship is different than all other living things, and the small bond he had with the most devious of all animals, [the snake,] caused man a moral downfall to the point that he would only be saved from it through the placing of animosity between the two species, (Genesis 3:15) “I will place animosity between you and the woman, between your offspring and her offspring.” But when the Torah gave permission to eat meat, it when on at length, (Deuteronomy 12:20) “When your soul desires to eat meat...” as a boundary, as if to say, "When your natural ethical state does not abhor the eating of living things like you would abhor the eating of human meat..." That’s why the Torah doesn’t have to explicitly prohibit cannibalism, for [man] has already acquired the correct natural idea in this, and the Torah doesn’t need to give an exhortation, just like it doesn’t need to specify good and bad character traits, which are embedded, and familiar. But when the time comes of an ethical state of disgust for meat because of a natural repulsion to it, there will be no “urge of your soul to eat meat”, and it would [theoretically] be prohibited to eat.
It is especially of importance to notice that the serpent did not approach or address Adam, but all his attempts were directed against Eve, and it was through her that the serpent caused injury and death to Adam. The greatest hatred exists between the serpent and Eve, and between his seed and her seed; her seed being undoubtedly also the seed of man. More remarkable still is the way in which the serpent is joined to Eve, or rather his seed to her seed; the head of the one touches the heel of the other. Eve defeats the serpent by crushing its head, whilst the serpent defeats her by wounding her heel. This is likewise clear.
Because you did this, more cursed shall you be than all cattle and all the wild beasts. On your belly shall you crawl and dirt shall you eat all the days of your life. I will put enmity between you and the woman and between your offspring and hers; they shall strike at your head and you shall strike at their heel. (Gen. 3:14–15)
This is why whosoever does not bow when reciting the blessing of “submission-Modim-מודים,” after seventy years his spine will become a snake. (Talmud Bavli, Bava Kamma 16a) The matter of seventy years is that it refers to the seventy ministering angels who stand in a circle [around the Sefirot] and the snake-Nachash-נחש is positioned to their exterior, standing in ambush around the qualities of victory-Netzach and majesty-Hod. (That is, the qualities of victory-Netzach and majesty-Hod are the two legs and feet, and it states about the snake-Nachash-נחש (Genesis 3:15), “You shall strike at their heel.”)
And of Ya’AQoV (Jacob) – with that [Var. with this] thigh – it is stated of him: (Gen. 32:32) ... and he was limping on his thigh. For the letter Yod (י) had flown away from him, and he remained’AQEV (heel) . And the mystery of the matter: (Gen. 3:15) ... he will bruise your head, and you will bruise his heel.
Come and behold, It is written, "And I will put enmity between you and the woman..." (Gen. 3:15). What is enmity (Heb. אֵיבָה)? It is as written, "They pass away with swift (Heb. אֵבֶה) ships" (Iyov 9:26), for among the ships sailing in the great sea, some, called enemy ships, are the ships of the serpent sailing amongst them.
Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."
“God blessed the seventh day [and sanctified it]” – Rabbi Yishmael said: He blessed it with manna and He sanctified it with manna. He blessed it with manna in that all the days of the week one omer [of manna] would fall, while on the day before Shabbat two omers would fall. (An extra omer for Shabbat.) He sanctified it with manna, as it did not fall on it [on Shabbat] at all. Rabbi Natan says: He blessed it with manna and sanctified it with a blessing. (The Shabbat blessing recited over a cup of wine.) Rabbi Yitzḥak said: He blessed it with manna and sanctified it through the gatherer. (Someone who gathered wood in the wilderness on Shabbat and was put to death (Numbers 15:32–36). The harsh penalty demonstrates the awesome, inviolable sanctity of Shabbat.) He blessed it with apparel. (One should wear fine clothing on Shabbat.) Rav Huna said: He should change his clothing. (He must change from everyday clothing into special Shabbat garb.) Rabbi Ḥiyya said in the name of Rabbi Yoḥanan: He should mix [garments]. (If one does not have a complete set of Shabbat clothing, he should at least mix one fine item into the everyday clothing he will wear on Shabbat.) Avin bar Ḥisdai said: He should lower [his garments]. (If someone does not have any special garments for Shabbat, he should at least wear his ordinary garment in a distinctive manner, e.g., by lengthening it.) Rabbi Yirmeya and Rabbi Ze’eira were walking together [on Shabbat], and the outer garment of Rabbi Yirmeya was raised up, (That type of garment was ordinarily worn folded in order that it be elevated off the ground.) but Rabbi Ze’eira lowered his. (By releasing the fold.) This shows that one should lower [one’s garments for Shabbat]. Rabbi Elazar says: He blessed it with [the Shabbat] candle, (By enabling it to last longer than usual.) and there was an incident involving me [that illustrates this]. One time I kindled a candle on Shabbat eve, and I came and found it burning at the conclusion of Shabbat, and nothing [of the oil] was diminished. He blessed it with the radiance of a person’s face, He sanctified it with the radiance of a person’s face. The radiance of a person’s face all the days of the week is not comparable to the way it is on Shabbat. He blessed it with the lights. (The primordial light of creation, which was hidden away because of Adam’s sin.) Rabbi Shimon bar Yehuda of Kefar Akko says in the name of Rabbi Shimon: Even though the lights were cursed on the day before Shabbat, (When Adam sinned.) they were not stricken until the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis, and not in accordance with the opinion of Rabbi Ami, as Rabbi Ami said: Adam the first man, his glory (The primordial light.) did not spend the night with him. (It was abolished on the day of his creation, before Shabbat.) What is the source? “Man [adam] will not go to rest in his splendor; he is like the beasts that perish” (Psalms 49:13). The Rabbis say: His glory did spend the night with him, and only at the conclusion of Shabbat was his radiance taken from him, as He expelled him from the Garden of Eden. That is what is written: “You alter his countenance and send him away” (Job 14:20). When the sun set on Shabbat eve, the Holy One blessed be He sought to put away the [primordial] light, but He accorded honor to Shabbat. That is what is written: “God blessed the seventh day, and sanctified it” – He blessed it with light. When the sun set on Shabbat eve the [primordial] light continued to function. (Even at night.) Everyone began praising [God]; that is what is written: “Under all the heavens they sing His praises, (The Midrash interprets yishrehu as being related to shira, song.) and His light is to the ends of the earth” (Job 37:3). Why was this? (Why is it that “under all the heavens they sing His praises”?) Because “His light is to the ends of the earth.” Rabbi Yehuda bar Rabbi Simon said: By the light that the Holy One blessed be He created on the first day, a person could look out and see from one end of the world to the other end. When the Holy One blessed be He looked at the people of the generation of the Flood and the people of the generation of the Dispersion, whose actions were to be corrupt, He arose and hid it away and designated it for the righteous in the future. From where is it derived that He hid it away? It is as it is stated: “Their light will be withheld from the wicked, and the upraised arm will be broken” (Job 38:15). And from where is it derived that He designated it for the righteous in the future? It is as it is stated: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). Rabbi Levi said in the name of Rabbi Ze’eira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat. As the sun set at the conclusion of Shabbat, darkness began approaching, and Adam the first man became afraid, as it is stated: “And I said that darkness will envelop me [yeshufeni]; night for me is light,” (Psalms 139:11) – that one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me. (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) What did the Holy One blessed be He do? He prepared for him two flint stones and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night for me is light.” What blessing did he recite over it? [Blessed be God] Who creates the lights of fire. This is in accordance with the opinion of Shmuel, as Shmuel said: Why does one recite a blessing over light at the conclusion of Shabbat? It is because that time was the beginning of its creation. Rav Huna in the name of Rav and Rabbi Abahu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested all that day. (It is forbidden to make a fire all day on Yom Kippur.)
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“On your belly you shall go” – when the Holy One blessed be He said to it: “On your belly you shall go,” the ministering angels descended and severed its arms and its legs, and its voice carried from the end of the world to its end. The serpent comes to shed light on the downfall of Egypt, but in the end is itself illuminated by it, as it is stated [regarding Egypt]: “Its outcry will sound out like a serpent” (Jeremiah 46:22). (The image of the serpent’s cry is used to describe and shed light on the shouts of the anguished Egyptians. Earlier it says, also of Egypt: “Your scream filled the land” (Jeremiah 46:12). From this we learn that the cry of the serpent when its legs were severed was so intense that it spread throughout the world. ) Rabbi Yudan and Rabbi Huna, one of them said: [God told the serpent:] ‘You caused people to walk bent over [in grief] over their dead; (It was because of the serpent that death was introduced to mankind.) you, too, will go on your belly.’ Rabbi Eliezer said: Even the curse of the Holy One blessed be He contains a blessing. (Everything God does is a blessing – even the curses He utters.) Had the Holy One blessed be He not said to it: “On your belly you shall go,” how would it flee into a wall, enter a hole and be saved? “And you shall eat dust all the days of your life” – Rabbi Ḥilfai said: Not the dust on all sides, but rather, it breaks through [the soil] and descends until it reaches bedrock, and it loosens soil fibers and eats. Rabbi Levi said: In the Messianic future, everyone will be cured [from their disabilities] except for the serpent and the Givonites. The serpent, as it is stated [of the Messianic future]: “A serpent, dust will be its food. None will harm or destroy [on the entire mountain of My holiness]” (Isaiah 65:25). The Givonites – “the workers of the city (The Givonites were condemned to be eternal servants for public needs (Joshua 9:23).) from all the tribes of Israel will cultivate it” (Ezekiel 48:19). Rabbi Asi and Rabbi Hoshaya said in the name of Rabbi Aḥa: The Holy One blessed be He said to it [the serpent]: ‘I made you king over animal and beast, but you did not want it. (So now, “cursed are you from all the animals, and from all the beasts.”) I made you such that you would walk upright like man, but you did not want it; now, “on your belly you shall go.” I made you such that you would eat food like man, but you did not want it; now, “you shall eat dust all the days of your life.” You sought to kill Adam and to marry Eve; so “I will place enmity between you and the woman”’ (Genesis 3:15). That is, what it sought was not given to it, and what had been in its possession was taken from it. We find likewise regarding Cain, Koraḥ, Bilam, Doeg, Aḥitofel, Geiḥazi, Absalom, Adoniyahu, Uziyahu, and Haman. What they sought was not given to them, and what had been in their possession was taken from them.
"And the snake." He thought at that moment and said, I will go and I will kill Adam, and I will marry Eve, and I will be king over all the living creatures and I will walk around with an erect stature and eat of all the dainties of the world. The Holy One said to him, Because you said, I will go and I will kill Adam and I will marry Eve, therefore, "I will place enmity between you and the woman."(Genesis 3:15) You said, I will be king over all the living creatures, therefore, "more cursed shall you be than all beasts." (Genesis 3:14) You said, I will walk around with an erect stature, therefore, "on your belly you shall crawl." (Genesis 3:14) You said, I shall eat of the dainties of the world, therefore, "and dirt shall you eat all the days of your life." (Genesis 3:14)
(Numb. 15:1–3:) NOW THE LORD SPOKE : SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS WHICH I AM GIVING YOU AND WOULD MAKE AN OFFERING TO THE LORD, A BURNT OFFERING OR A SACRIFICE TO FULFILL A VOW…. This text is related (to Jer. 3:19): HOW I WOULD PUT YOU AMONG THE CHILDREN AND GIVE YOU A DESIRABLE LAND, THE MOST BEAUTIFUL HERITAGE OF ALL THE NATIONS! AND I SAID: YOU SHALL CALL ME FATHER AND NOT TURN FROM FOLLOWING ME. What is the meaning of HOW I WOULD PUT YOU AMONG THE CHILDREN? How should I compare you with love of children? R. Jose bar Hanina said: What is the meaning of HOW I WOULD PUT YOU AMONG THE CHILDREN? There was great love between me and you. How did you introduce enmity between me and you? (Above, Exod. 6:10; Lev. 7:12; Tanh., Exod. 6:17; Lev. 7:12; Exod. R. 32:2.) HOW I WOULD PUT (ashit) YOU AMONG THE CHILDREN! Now this language can only be the language of enmity, since it is stated (in Gen. 3:15): AND I WILL PUT (ashit) ENMITY BETWEEN YOU AND THE WOMAN.
R. Samuel bar Nahmani said (Prov. 16:7): HE MAKES EVEN HIS ENEMIES TO BE AT PEACE . (See also yTer. 8:7 (46a).) This refers to the snake, of whom it is written (in Gen. 3:15): AND I WILL PUT ENMITY < BETWEEN YOU AND THE WOMAN, >…. Now when the Holy One is pleased with the ways of a person, he makes the one to be at peace with the other. There is a story about a certain snake who came hissing from the field. He entered someone's house on the Sabbath eve at nightfall, and saw a bowl of crushed garlic placed on the table. He put his mouth over it to eat the garlic. After he had eaten it, he vomited it into . Then he covered the bowl just as it had been at first. Another house snake saw it. What did he do? He went and uncovered the bowl. When they found it uncovered, they emptied it out. Who caused this householder not to die? The snake who uncovered . Ergo, (in Prov. 16:7): WHEN THE LORD IS PLEASED WITH ONE'S WAYS, .
(Lev. 19:23:) WHEN YOU COME INTO THE LAND. This text is related (to Jer. 3:19): BUT I SAID: HOW I WOULD PUT YOU AMONG THE CHILDREN AND GIVE YOU A DESIRABLE LAND! < The situation > is comparable to a king who had concubines and had a lot of children. (Tanh., Lev.7:12.) But he had one child by a certain matron, (Lat.: matrona.) and he loved him to excess. The king gave fields and vineyards to all the children of the concubines, and after that he gave his < beloved > son one garden (Pardes, which can also denote paradise.) from which all his food (This Latin words mean “food provisions.” “food receptacle,” or “larder.” The passage uses the word in more than one of these senses.) came. The son sent and said to his father: To the children of the concubines you have given fields and vineyards, but to me you have given one garden. The king said to him: By your life, all my food (cellaria) comes to me from this garden; and because I love you more than your brothers, I have given it to you. Similarly the Holy One created the peoples of the world, just as it is stated (in Cant. 6:8): THERE ARE SIXTY QUEENS: These are the peoples. (Vs. 9): < ONLY > ONE IS MY DOVE, < MY PERFECT ONE >: This is the congregation of Israel. Now the Holy One has distributed [fields and vineyards] to the peoples of the world, as stated (in Deut. 32:8): WHEN THE MOST HIGH GAVE THE GENTILES AN INHERITANCE; but to Israel he has given the land of Israel, the larder (cellaria) of the Holy One. The offerings come from it; the shewbread comes from it; the first fruits come from it; the omer comes from it; all the good things in the world [come from it]. Why all this? In order to made a distinction between the son of the matron and the children of the concubines, as stated (in Jer. 3:19): BUT I SAID: HOW I WOULD PUT YOU AMONG THE CHILDREN < AND GIVE YOU A DESIRABLE LAND >… ! There was great love between the Holy One and Israel; so how did they bring in the enmity. (Above, Exod. 6:10; below, Numb. 4a: 15.) The Holy One said (ibid.): HOW I WOULD PUT (ashit) YOU, and this language can only be the language of enmity. Thus it is stated (in Gen. 3:15): I WILL PUT (ashit) ENMITY BETWEEN YOU AND THE WOMAN.
[(Gen. 15:1:) FEAR NOT, ABRAM.] This text is related (to Prov. 28:14): BLESSED IS THE ONE WHO IS ALWAYS AFRAID, BUT THE ONE WHO HARDENS HIS HEART WILL FALL INTO EVIL. (Tanh., Gen. 3:15.) It is also written (in Prov. 14:16): A WISE PERSON FEARS AND TURNS AWAY FROM EVIL. (Cf. Gen. R. 44:2.) Who is he? This is Abraham. And of what was he afraid? Of Shem, whose sons he killed, Chedorlaomer king of Elam and his three sons. Thus it is stated (in Gen. 10:22): THE SONS OF SHEM: ELAM, ASSHUR, ARPACHSHAD, LUD, AND ARAM. So he was afraid, saying: I have killed the children of a saint, and now he will curse me so that I die. What did he do? He went out to meet him there in order to mollify him. It is so stated (in Gen. 14:18): AND MELCHIZEDEK KING OF SALEM < … >. The Holy One said: By your life I will not curse you but bless you. Thus it is stated (in the next verse): THEN HE BLESSED HIM, AND SAID: BLESSED BE ABRAM…. He said to him: Because you have killed my sons, I am blessing you. Thus it is stated (in vs. 20): AND BLESSED BE GOD MOST HIGH, WHO HAS DELIVERED YOUR ENEMIES INTO YOUR HAND…. What is the meaning of WHO HAS DELIVERED (MGN) YOUR ENEMIES? The Holy One made a charm (MNGN') (The Buber text here has MGYNH, but the word should probably be read as MNGN’ (Gk.: magganon) in agreement with the traditional Tanhuma and Codex Vaticanus Ebr. 44. For another variation (MGNH), see Codex Vaticanus 34. See also Gen. R. 44:4.) and overthrew them before you. So taking dust, our father Abraham scattered it over them, and it became arrows and bows. (Sanh. 108b; Gen. R. 43:3; M. Pss. 110:2.) Then taking straw, he scattered it over them, and it became swords and spears. Thus it is stated (in Is. 41:2): WHO HAS AROUSED RIGHTEOUSNESS FROM THE EAST?… [HE RENDERS HIS SWORD LIKE DUST, HIS BOW LIKE DRIVEN CHAFF.] This refers to Abraham, of whom it is next stated (in vs. 3): HE PURSUES THEM AND PASSES ON IN PEACE. Thus it says (in Gen. 14:20): WHO HAS DELIVERED YOUR ENEMIES INTO YOUR HAND…. The Holy One said: Are you < still > afraid after these things? (Gen. 15:1:) FEAR NOT, ABRAM. It is therefore stated (in Prov. 28:14): BLESSED IS THE ONE WHO IS ALWAYS AFRAID.
(Exod. 23:20:) BEHOLD, I AM SENDING AN ANGEL …. This text is related (to Jer. 3:19): THEN I SAID: HOW WOULD I (This translation fits the context of the midrash.) PUT (rt.: ShYT) YOU AMONG THE CHILDREN,… ! (Tanh., Exod. 6:17; see below, Tanh. (Buber), Numb. 4a:15.) R. Eleazar ben Pedat says: What is this : WOULD I PUT (rt.: ShYT) YOU? It had occurred to me that we, I and you, would be < alone > in the world. (Tanh., Exod. 6:17, adds, “I as father and you as children.”) How did you manage for me to bring the peoples of the world in among you? (Cf. Tanh., Exod. 6:17: “How did you manage to bring the peoples of the world in between me and you?”) This expression is nothing but an expression of setting apart (as in Gen. 30:40): AND HE PUT (rt.: ShYT) HIS OWN FLOCKS …. R. Hama bar Hanina said: What is the meaning of WOULD I PUT (rt.: ShYT) YOU? (Cf. Exod. R. 32:2.) There was a great love between me and you. (Below, Tanh. (Buber), Lev. 7:12; Numb. 4a: 15; Exod. R. 32:2.) How did you manage that I should hate you? (Jer. 3:19:) HOW WOULD I PUT (rt.: ShYT) YOU AMONG THE CHILDREN! This expression is nothing but an expression of hatred, as used (in Gen. 3:15): I WILL PUT (rt.: ShYT) ENMITY . Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ShYT) YOU AMONG THE CHILDREN ! R. Joshua ben Levi said: I spoke in defense. (Gk.: synegoria.) You behaved toward me so that I denounced you and pronounced you guilty (rt.: HYB). The expression (rt.: ShYT) is nothing but an expression of guilt (rt.: HYB), as used (concerning one guilty of negligence in Exod. 21:30): IF A RANSOM IS PUT (rt.: ShYT) UPON HIM, . Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ashit; rt.: ShYT) YOU AMONG THE CHILDREN! R. Berekhyah the Priest said: You were as dear to me as someone who has a single field, which he fertilizes, cultivates, and weeds. So dear were you to me. Your behavior toward me was for you to commit lawlessness. Now this word (ashit) is nothing but an expression for lawlessness, as used (in Is. 5:6): AND I WILL MAKE (ashit) IT (i.e., the Holy One's vineyard) A DESOLATION. (Jer. 3:19, cont.:) AND GIVE YOU A DESIRABLE LAND, a land that the great ones of the world (i.e., the patriarchs) desired. (Below, Tanh. (Buber), Numb. 4a: 16.) Abraham said to the Hittites (in Gen. 23:4): GIVE ME A BURIAL SITE. The Holy One also endeared it to {the children of} Isaac, as stated (in Gen. 26:3): RESIDE IN THIS LAND, …. Jacob said (according to Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF . Ergo (in Jer. 3:19): A DESIRABLE LAND. (Ibid., cont.:) [BEAUTIFUL HERITAGE] . What is the meaning of BEAUTIFUL (tsevi) HERITAGE? Just as in the case of a deer (tsevi), when one slaughters it, strips off its hide, and tries to return the flesh into the hide, it does not contain it, so the land of Israel does not contain its produce. What is written (in Is. 30:24)? AS FOR THE OXEN AND ASSES THAT WORK THE GROUND, THEY SHALL EAT FERMENTED FODDER, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. First they winnow with the SHOVEL and after that with the PITCH FORK. Why? Because there was more grain than straw. Even so there was produce in winnowing the straw. Where is it shown? Where it is stated (ibid.): FERMENTED MASH, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. Mashes are from produce. Ergo (in Jer. 3:19): [A DESIRABLE LAND,] BEAUTIFUL (tsevi) HERITAGE (understood in the sense of THE MOST DEERLIKE HERITAGE), a land which does not contain its produce, a land which was so good that all the kings of the world desired it. It is written (in Josh. 12:9): THE KING OF JERICHO, ONE; THE KING {FOR AI} [OF AI WHICH IS BESIDE BETHEL], ONE. Now there are only three miles (Lat.: mille.) between Jericho and Ai; yet it says: THE KING OF JERICHO. It is simply that whoever has a possession outside of the land without having a possession in the land of Israel was not called a king. (Sifre, to Deut. 7:12 (37); Gen. R. 85:14.) Why? Because they longed for the land of Israel. R. {Isaac} [Johanan] said: What is written (in Josh. 7:21): I SAW AMONG THE SPOILS A SHINAR MANTLE, a Babylonian (Gk.: Babylonikon; Lat.: Babylonicum.) robe of royal purple, (Gk.: porphura; Lat.: purpura.) which the king of Babylon wore to rule in Jericho. Ergo (in Jer. 3:19): THE MOST BEAUTIFUL HERITAGE OF THE NATIONS. (According to this reasoning, the various kingships were so close to each other in Israel because every king needed a seat in Israel in order to be regarded as a king.) (Ibid., cont.:) AND I SAID YOU SHALL CALL ME FATHER. Just as a father is obliged for his daughter's enjoyments, so did I bring down rain for you. (Exod. 16:14:) WHEN THE LAYER OF DEW HAD GONE UP, …. (Jer. 3:20:) SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER . R. Judah bar Simon said: Oh that like an unfaithful wife. This a woman, who has a lover, gives him food, drink, and love. When his power is diminished, she leaves him and goes away. SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER. I have not done so to you. The manna came down for you, and the well rose up. I did not deprive you of anything when you were unfaithful with me. See, I gave you an angel who watched over you. (Exod. 23:20:) SEE, I AM SENDING YOU AN ANGEL . When you became worthy and received the Torah, I went before you in person. But now, when you have been found guilty, here I am (ibid.:) SENDING AN ANGEL BEFORE YOU. [Another interpretation:] (Tanh., Exod. 6:18.) The Holy One said to Moses: I am sending before you but not before them. He said: If you send out before me, I do not want ; but Joshua saw the angel and fell down before him. What did he say to him (in Josh. 5:13)? ARE YOU FOR US OR FOR OUR ADVERSARIES? When he said to him: ARE YOU FOR US? he began to cry in great anguish. (Literally: “From under the nails of his feet.”) (Ibid., vs. 14:) Then he said: NO, BUT [I] AM THE CAPTAIN OF THE LORD'S HOST. NOW I HAVE COME. (Gen. R. 97:3 (traditional text only).) Here are two times that I have come to give Israel an inheritance. I am the one who came in the days of your master, Moses; but he rejected me. (Ibid., cont.:) NOW I HAVE COME. THEN JOSHUA FELL ON HIS FACE. He saw him and fell on his face, but when Moses saw , he rejected him. The Holy One said (in Exod. 23:20): SEE, I AM SENDING AN ANGEL BEFORE YOU, to you and to whomever observes the Torah [as you . Resh Laqish said: It is written (in Ps. 91:4): HE WILL COVER YOU WITH HIS PINIONS AND YOU WILL FIND REFUGE UNDER HIS WINGS, all who observe the Torah.] (Ibid., cont.:) HIS FIDELITY IS A SHIELD AND BUCKLER. Therefore (in Exod. 23:20): < I AM SENDING MY ANGEL BEFORE YOU > TO GUARD YOU ON THE WAY….
Another interpretation (of Lev. 19:23), “When you come into the land.” This text is related (to Jer. 3:19), “But I said how I would put you among the children and give you a desirable land!” The situation is comparable to a king who had concubines and had a lot of children. But he had one child by a certain matron, (Lat.: matrona.) and he loved him to excess. The king gave fields and vineyards to all the children of the concubines, and after that he gave his [beloved] son a garden (Pardes, which can also denote paradise.) from which all his food (This Latin words mean “food provisions,” “food receptacle,” or “larder.” The passage uses the word in more than one of these senses.) came. The son sent and said to his father, “To the children of the concubines you have given fields and vineyards, but to me you have [only] given one garden?” The king said to him, “By your life, all my food (cellaria) comes to me from this garden; and because I love you more than your brothers, I have given it to you.” Similarly the Holy One, blessed be He, created the peoples of the world, just as it is stated (in Cant. 6:8), “There are sixty queens and eighty concubines and damsels without number,” these are the peoples; (vs. 9), “[Only ] one is my dove, my perfect one,” this is the congregation of Israel. Now the Holy One, blessed be He, has distributed fields and vineyards to the peoples of the world, as stated (in Deut. 32:8), “When the Most High gave the gentiles an inheritance”; but to Israel He has given the Land of Israel, the larder (cellaria) of the Holy One, blessed be He. The offerings come from it; the shewbread comes from it; the first fruits come from it; the omer comes from it; all the good things in the world come from it. Why all this? In order to make a distinction between the son of the matron and the children of the concubines, as stated (in Jer. 3:19), “But I said how I would put you among the children and give you a desirable land!” There was great love between the Holy One, blessed be He, and Israel; so how did they bring in the enmity. (Above, Exod. 6:10; below, Numb. 4a: 15.) The Holy One, blessed be He, said (ibid.), “how I would put (ashit) you,” and this language can only be the language of enmity. Thus it is stated (in Gen. 3:15), “I will put (ashit) enmity between you and the woman.” Another interpretation (of Jer. 3:19), “how I would put (ashit) you.” The Holy One, blessed be He, said to them, “I have spoken in your defense. (Gk.: synegoria, “advocacy”.) How have you made Me bring charges (QTRG. Cf. Gk.: kategorein.) against you?” Now this can only be the language of an accuser, (Gk.: kategor.) as stated (concerning one guilty of negligence in Exod. 21:30), “If a ransom is put (rt.: shyt) upon him.”
R. Hama the son of Hanina stated: How would I put thee among the sons is an expression that indicates enmity, as in the verse: And I will put enmity between thee and the woman (ibid. 3:15). A great love existed between Me and you, as it is said: I have loved you (Mal. 1:2), but ye have engendered hatred upon yourselves. R. Joshua the son of Levi said: How would I put thee among the sons implies that though I defended you, you have condemned yourselves, for the word put thee is an expression that indicates guilt, as in the verse If there is put upon him a ransom (Exod. 21:30). R. Berechiah argued: Put thee is an expression that implies neglect, as in the verse And I will put it to waste; it shall not be pruned nor hoed, but there shall come up briars and thorns (Isa. 5:6). You were as precious to Me as a beautiful vineyard is to the man who plows it, clears it of stones, and hoes it, but then you declared yourselves free of Me. Wherefore, when I looked at it that it should bring forth grapes, brought it forth wild grapes (ibid., v. 4).
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
And ten upon the serpent: Its mouth was sealed shut. Its hands and feet were cut off. It eats dust. It sheds its skin and suffers like a woman in childbirth, and its voice carries from one end of the world to the other, yet its voice is not heard. "And I will put enmity..." (Genesis 3:15) Rabbi Chelfai said in the name of Rabbi Meir: Even if it eats delicacies and drinks the sweetest wine, it becomes dust in its mouth, as it says "and dust shall be the serpent's bread" (Isaiah 65:25). It gives birth every seven years. (Bechorot 8a) A person sees an animal or bird and is not bothered, but when he sees a snake he is bothered and curses it. Everything receives blessing but it remains accursed. Rabbi Meir would say a tradition: "And I will remove the evil beasts from the earth" (Leviticus 26:6) - this refers to the snake. And ten upon the earth: That it would absorb water on its own from now on: "And a mist rose up from the earth" (Genesis 2:6) That it is afflicted in its fruits. That it is afflicted with blight and mildew. That mountains and valleys were made upon it. That thornbushes and gravel were created upon it. That barren trees grew upon it. That thorns and thistles grew upon it. They plant a lot but it produces little. That it will testify about its dead in the future, as it says "And the land will reveal its blood, and will no longer cover its slain" (Isaiah 26:21). That it is destined to wear out like a garment, as it says "And the earth will wear out like a garment" (Isaiah 51:6). Why were these forty decrees? Corresponding to the 40 days that the fetus is formed. Another interpretation: Corresponding to these decrees, the Sages instituted 40 lashes in the court. How so? When a person stumbles in a sin that makes him liable for death by the hand of Heaven, they bring him to court and lash him, and immediately forgive him entirely. This is what is taught: "There are four death penalties by the court." (All those liable for excision who were lashed were exempted from their excision - Makkot 23a.) Rabbi Eliezer says: Adam was the blood of the world, and when Eve spilled it [by causing his death], she became liable for the blood of menstruation. Adam was the challah of the world, and when Eve defiled it [through sin], she became liable for separating challah. Adam was the light of the world, and when Eve extinguished it [through sin], she became liable to light the Shabbat candles. This corresponds to what was taught: "For three sins women die in childbirth: menstruation, challah, and lighting the candles" (Shabbat 31b).
Another matter: “Behold, I am sending an angel before you” – that is what is written: “And I said: How shall I place you [ashitekh] among the children” (Jeremiah 3:19). What is ashitekh? The Holy One blessed be He said: From the moment that you stood at Sinai and received the Torah, and I wrote that I love you, as it is stated: “But because of the Lord’s love for you” (Deuteronomy 7:8) – after I loved you, how can I hate you? “How shall I place you [ashitekh] among the children?” Ashitekh indicates nothing other than animosity, as it is stated: “I will place [ashit] animosity” (Genesis 3:15). Another matter: “How shall I place you [ashitekh] among the children?” (Jeremiah 3:19) – Rabbi Yehoshua said: You have obligated yourselves, as it is written: “In accordance with all that shall be imposed [yushat] upon him” (Exodus 21:30). Rabbi Berekhya said: You have laid waste to yourselves, as it is written: “Briers and thistles [shayit]” (Isaiah 5:6). “I gave you a desirable [ḥemda] land” – why is it called desirable? Because the Temple is located in it; that is what is written: “The mountain that God desired [ḥamad] for His abode” (Psalms 68:17). Another matter: “A desirable land” (Jeremiah 3:19) – for all the kings desired it, as between Ai and Jericho is only three mil, and this one had a king and that one had a king. Another matter: “A desirable [ḥemda] land” (Jeremiah 3:19) – the Rabbis say: A land that was made desirable for the patriarchs of the world. (God made it desirable to Abraham and Isaac by commanding them to live there and by promising them the land. They fulfilled these commands, thereby indicating how desirable it was to them. ) Abraham, as it is stated: “Go from your land…[to the land that I will show you]” (Genesis 12:1). Isaac – “reside in this land” (Genesis 26:3). Jacob – “you shall transport me from Egypt” (Genesis 47:30). Why did it become desirable for them? (Why was it desirable to them to be in the Land of Israel even after death, as in the case of Jacob? (Etz Yosef).) Rabbi Shimon ben Lakish said: Because [those who are buried there] come to life first in the messianic era. What is “a magnificent inheritance [naḥalat tzevi]” (Jeremiah 3:19)? Why is it analogized to a gazelle [tzevi]? Just as the gazelle, when a person flays it, its hide cannot contain its flesh, so too, when Israel took possession of it, the Land of Israel could not contain its produce. Another matter: Just as the gazelle is easy to eat, (They do not require raising and herding.) so too, the produce of the Land of Israel is easy to eat. (When the people of Israel are deserving, the land produces great bounty without requiring hard work. ) The Rabbis say: Just as the gazelle, its legs are fleeter than any animal and any beast, so, the Land of Israel is faster to ripen its produce than all the lands. Why to that extent? The Holy One blessed be He said to Israel: ‘So that My name will be uniquely associated with you.’ “I said: You shall call Me my Father, and do not turn back from following Me” (Jeremiah 3:19), but you did not do so, but rather, “indeed, a woman has betrayed her lover” (Jeremiah 3:20). The Rabbis say: It is not written here, “her husband,” but rather, “her lover.” Just as a woman cannot rebel against her husband, but she can reject her lover – why, because there is no marriage contract between them – so the Holy One blessed be He says to Israel: ‘You did not render Me a husband but rather a lover; just as a woman betrays her lover, so “you have betrayed Me, house of Israel”’ (Jeremiah 3:20). Rabbi Yehuda ben Rabbi Simon said: If only [they were] like a woman to her lover. For as long as he gives her a wage, she obeys him; if he stops giving her wage, she says to him: ‘Was I not subservient to you only for the wage?’ So, the Holy One blessed be He said to Israel: ‘Have I withheld anything from you such that you have rejected Me?’ That is, “a woman has betrayed her lover.” Another matter: “Behold, I am sending an angel” – the Holy One blessed be He said to Israel: Had you merited, I, Myself, would have become a messenger for you just as I did for you in the wilderness, as it is stated: “The Lord was going before them by day” (Exodus 13:21). Now that you did not merit, I am passing you to a messenger, as it is stated: “Behold, I am sending an angel.”
39) (Vayikra 10:6): "And Moses said to Aaron and to Elazar and to Ithamar, his sons": Rebbi says: In (affirming) greatness (as in this instance), we begin from the greater, and in (affirming) derogation, we begin from the lesser. Whence is this (the latter) derived? From (Bereshith 3:14): "And G d said to the serpent: Because you have done this … (Bereshith 3:15) and hatred shall I place between you and between the woman … (Bereshith 3:16) to the woman He said .. (Bereshith 3:17) and to the man He said…" — first the serpent was cursed, then Eve, then Adam.
In the Zohar on Parashat Terumah [it is taught]: 'One who luxuriates at his table and delights in those foods ought to call to mind and to feel concern for the holiness of the Holy Land and for the Temple of the King that has been destroyed. In consideration of the sadness that one feels at one's table--in the midst of the joy and celebration [lit. drinking] there--the Holy Blessed One accounts it to one as if one has rebuilt His House and rebuilt all the ruins of the Temple. Happy is one's portion!' (Zohar 2:157:2). Therefore it is customary to recite the Psalm 'By the waters of Babylon' (Psalms 137) before Grace after Meals, particularly since the table corresponds to the (Temple) altar, while, through our many sins, the altar itself is no longer. One should call to mind [the teaching], 'Woe to the children who have been banished from their Father's table' (Talmud Berachot 3a). The banishment from the Table (shulchan, sh.l.h.n) was caused by the power of the Snake (lenachash, l.n.h.sh), as is taught in the Zohar [about the word] Eichah ('.y.kh.h, 'Alas;' the name of the Book of Lamentations): 'I shall set enmity' (Eivah, '.y.b.h) (Genesis 3:15), an anagram for א׳יכה י׳שבה ב׳דד ה׳עיר 'Alas, the city sits solitary' ('.y.b.h) (Lamentations 1:1). On Shabbat and Festivals one recites the Psalm 'When the Name restores the fortunes of Zion' (Psalms 126).
Since holiness exists only in the Holy Land, we are commanded to "depart from evil," i.e. to destroy all the sites where the Gentiles have worshiped This commandment applies only inside the boundaries of ארץ ישראל. Our sages (Chulin 13b) have alluded to this mystery when they said that Gentiles in the rest of the world are not considered as idol worshipers. This means that idol worshipers who live in the land of Israel which is under the direct rule of G–d serve Him in an inadequate manner, are heretics. This is what is called idol-true worship. The Gentiles who live in the rest of the world – which is under the authority of negative forces, חיצוניות, however – do not reject the authority under which they live. Just as it is a serious sin to destroy even a single stone of the Holy Temple, so it is a great מצוה to destroy – and never to rebuild – an עיר הנדחת, a city within the boundaries of ארץ ישראל the majority of whose inhabitants have turned to idol worship. Its very site has become defiled. Whatever applies to such a city applies to the מסית ומדיח, those that have seduced their fellow-Jews to turn to idol worship. Uprooting such cities or people is equivalent to uprooting the residual pollutant of the original serpent. Just as G–d cursed the serpent immediately (Genesis 3,14) without making any allowances or even asking why the serpent had seduced Eve, so we too have to deal with such phenomena without our customary recourse to finding every possible merit to save the transgressor from judicial execution. The commandment not to love the seducer enjoins us to emulate G–d's conduct in this respect. Since Genesis 3,15, G–d has made the animosity between human beings and serpents a natural phenomenon, something that we need not, or better should not strive to overcome. The false prophet similarly is part of the phenomenon of the pollutant of the serpent rearing its ugly head.
The verse (26,5) we have just quoted contains ten words corresponding to the Ten Commandments. When you examine the wording of the Ten Commandments you will find that it contains 172 words, the same as the numerical value of the word עקב, as pointed out by Baal HaTurim. You may ask: If this is so why was יעקב not called עקב? The answer is already alluded to when we read about Jacob's birth, when he is described as holding on to עקב עשו, the heel of Esau (25,26). The last three letters in Jacob's name are an indication that the sanctity, holiness expressed by the letter י in his name will prevail in the world only at the end of history, at the עקב, or סוף. The heel of Esau, however, the one that Jacob held on to, is symbolic of the serpent which hisses: it is the end of life, signifies darkness and death, as we have explained earlier. When the enmity that exists between the serpent and man is described in the Torah in Genesis 3,15: הוא ישופך ראש ואתה תשופנו עקב, "He (man) will strike at your head, and you (the snake) will strike at his heel," the Zohar writes on this verse that the word ראש refers to the first letter in the name יעקב, an allusion to the Ten Commandments. If Jacob observes the Ten Commandments, then he can successfully strike at the ראש, the head of the serpent and all that the serpent represents; but והיה כאשר תריד (Genesis 27,40) "when you will backslide in your service of G–d," then you (the snake) will strike at עקב, the part of the name יעקב when detached from the י and all that this letter stands for." If Jacob had not had the letter י in his name his name would have been associated only with elements derived from the סטרא אחרא, the negative side of the diagram of the emanations. When the Torah reports that וידו אוחזת, that "his hand was holding on to," the letters in the word for "his hand,” i.e. ידו, are the same as the letter יוד. The potential contained in the name יעקב, enabled Jacob to become ישראל, a name that was accorded to Jacob only after his successful refinement through harassment at the hands of Esau. The name ישראל is the pinnacle that the spiritually most refined people can achieve. It indicates that he had been able to contend with Heavenly forces and to prevail (Genesis 32,29). Onkelos translates this verse: "You have fought before G–d with man and have succeeded."
On your belly shall you crawl: It is the way for people that give evil counsel to each other, to have them separated from one another. Hence He said to the serpent, "'On your belly shall you crawl' - such that your mouth be placed on the land, whereas she will be erect, so that you will not have a place in which to take counsel with her. And dust shall you eat all the days of your life: Given that your mouth will be on the land, you will eat it against your will. And enmity will I put (Genesis 3:15):" This too is a distancing.
שפיפון, “a viper;” closely related to the expression: in Genesis 3,15: הוא ישופך ראש, “man will crush the serpent’s head;” (in response to the serpent attacking his heel)ויפול רכבו אחור, “so that its rider will fall off backwards.”
יין ושכר אל תשת, “do not drink wine or other intoxicating drinks;” this commandment applies when on that day the priest is called upon to perform service in the Temple. Seeing that the High Priest is called upon to do so daily or at least to be ready to do so daily, it is addressed here to him in the singular mode. It is a cautionary commandment, to protect him against becoming inebriated. We know that normally there are many occasions when the consumption of wine is not prohibited, but is part and parcel of our rituals, and the priests are included in this also. We know already from Noah’s experience how overindulgence in alcoholic drink can cause man to lose his dignity not only temporarily but permanently. Solomon, in Proverbs 23,29-31 dwells on the manifold evils that can beset anyone who drinks to excess, so much so that the red colour of wine is used by him as a symbol of blood, i.e. bloodshed, that can be the result of drunkenness. Solomon continues with: כי יתן בכוס עינו יתהלך במישרים, “only he who will look at the cup will walk upright.” This sounds somewhat peculiar at first glance until we notice that the word כוס for “cup” is misspelled as if it were referring to כיס, ”pocket.” What Solomon means is that drinking too much may result in the drunk becoming a thief, desirous of obtaining by illegal means what is in someone else’s pocket. This is why he continues with: אחריתו כנחש נחש וכצפעני יפרש, “in the end it bites like a snake and stings like a viper.” He who aims at illegal gain will wind up walking upright, as he will have lost what was rightfully his and therefore can walk upright having nothing to carry that would force him to stoop under its weight. Some commentators understand the comparison Solomon makes with the snake as referring to the original serpent, and they explain Adam’s having drunk too much wine when celebrating his nuptials as the cause of his eating from the tree of knowledge as the result of his having been drunk. They suggest that the word כנחש be read as בנחש, that Adam transgressed the Lord’s commandment as he too had been seduced by the snake by means of drinking too much wine. Eventually he had become cursed through the serpent. (Proverbs 23,32.) This is what the Torah meant when it wrote in Genesis 3,15: ואתה תשופנו עקב, “and you shall bruise its heel.” Seeing that wine had become the means through which man had been led into sin, when we use wine at joyous occasions, we do so after taking permission to do so from the people present by saying: סברי, to which those present respond with the word לחיים, “may this occasion of drinking wine be an auspicious one, leading to constructive life.” There is an interesting story in the Talmud, tractate Shabbat, folio 66 about Rabbi Akiva having made a festive meal for his son, at which he pronounced the words: חמרא וחיי לפום רבנן ולפופ תלמידהון, “wine for the good life of the scholars and their disciples!” When Solomon says in Proverbs 23,33: ועיניך יראו זרות, “and your eyes will see strange things,” he means that when under the influence of wine you will imagine that things which are forbidden are in reality permitted. This leads you to commit adultery, and to abuse the power of speech by speaking in a manner unworthy of a sane human being. Not only this, but ultimately it can lead you to commit idolatry. He bases himself on Exodus 32,6: וישב העם לאכול ושתו ויקומו לצחק, “the people sat down to eat; they drank, and they got up in order to make merry.” Our author quotes a similar verse from Psalms 81,10, the psalmist saying: לא יהיה בך אל זר ולא תשתחוה לאל נכר, “you shall have no foreign god and you shall not bow down to an alien god.” In both instances the reference is to the golden calf to which the Jewish people bowed and around which many of them danced. When Solomon in Proverbs speaks of ולבך ידבר הפוכות, “your heart will speak perversities,” he refers to four such perversities; a) idolatry, 2) forbidden sexual unions, 3) shedding innocent blood, and 4) slander. In verse 20 of the same chapter in Proverbs where we read: אל תהי בסבאי-יין בזוללי בשר למו, “do not belong to the category of people who guzzle wine, or to those who glut themselves with meat!,” he hints at the ben sorrer umoreh, the wayward son whose end is execution based on the testimony of his own parents. (Deuteronomy 22,18-21) This lad’s corruption had begun because he drank to excess. On the subject of drinking wine, we have another comment in the Talmud, tractate Eyruvin folio 65, by Rabbi Chiya son of Ashi, according to which anyone who can drink wine and whose faculties are not negatively affected by this, is on a mental/spiritual level equivalent to the seventy elders who helped Moses look after the Israelites in the desert. He bases himself on the numerical value of the word יין, wine, which is 70. The word סוד, secret, also has a numerical value of 70. Overindulgence in wine, loosens one’s tongue and makes a person unable to keep a secret. One of the outstanding features of the seventy elders was their ability to remain discreet and not reveal what was supposed to be kept secret. Our sages coined the phrase therefore that “when wine enters a person’s body his secrets become revealed.” [One ‘seventy’ is replaced by another ‘seventy.’ Ed.] Rabbi Chaninah, on the same folio, states that anyone who while under the influence of wine is more open to view his companions agreeably, proves that he possesses some characteristic displayed by his Creator. He bases himself on Genesis 8,21, וירח את ריח הניחוח, where the Lord is portrayed as becoming receptive to the fragrance of Noach’s offering. [The Talmud had previously shown that ריח, customarily translated as smell, is also used as a term describing imbibing. In the quote cited, G–d undertakes never to bring on a deluge again as a reaction to that fragrant odour. Ed. When examining why wine was created, seeing that it is potentially destructive in its effect, the Talmud states that Solomon has provided the answer in Proverbs 31,6, where he advises תנו שכר לאובד ויין למרי נפש, “give liquor to one who is about to perish and wine to someone who is embittered, (in mourning for a relative). [Our author continues about the subject of wine and its advantages and disadvantages. I have omitted the balance of this paragraph. Ed.] An alternate interpretation of the introductory words of our verse: the priest is advised not to indulge in intoxicating drink (even when not called for duty in the Temple, and even when in mourning;)
And the last three are even though there is no negation but rather just congestion and pain. For with the three middle ones - at the end of the day, there is negation and degeneration. So it is not such a novelty if [they] would not be found in the Temple. But the last three do not involve negation at all. For if they did not bow down with [enough] space, they would be crowding each other and it would be impossible for them not to cause each other injury. And afterwards - that a snake or a scorpion never hurt - that thing is also only injury. For it did not say, "and a snake or a scorpion did not kill," but rather, "did not hurt." This means to say, there was not even the pain of a [non-lethal] bite. "And a person did not say, 'The place is too cramped'" - also this thing, when the place is cramped for him, is only a little congestion and a little injury. Also with these last three - each one is less damage [than the one before it]. For if they would bow down when they were standing crowded, they would injure each other with much damage. Since they are standing crowded, they would [all] injure each other. And this is more damage than that which he mentioned after it, "a snake or a scorpion never hurt." For a snake bites the foot, but he said that it would not cause even a small injury [such as this] at all. And it only mentioned, "a snake or a scorpion," because the injury of a snake and a scorpion is common, and therefore there was a need for a miracle - as it will be explained later (in the next paragraph), that these miracles were with things that happened with regularly. And nevertheless, it wanted to say that there was not even a small injury [like this]. And know about the injury of a snake and a scorpion - since the Holy One, blessed be He, said at the beginning of creation, "I will put enmity between you and (him)" (Genesis 3:15), it is as if it is part of the order of the world. As God, may He be blessed, placed this into the order of the world, such that it is not considered degeneration at all, since this is in accordance with the creation. But this thing was nevertheless not found in (the Temple) [Jerusalem]. And afterwards, he said, "And a person did not say, 'The place is too cramped'" - since this thing is not a loss at all. [Yet] even this was not found. Behold it first began with, "No woman had a miscarriage," since this thing is a total loss. It is the miscarriage of the creation of a person, and that is a total loss. And it ended with, "And a person did not say, 'The place is too cramped,'" which is only a mere discomfort.
יהי דן, “Dan will be, etc.” There are several reasons why Yaakov in his blessing compares Dan to a serpent, a snake. The first one is that Samson, unlike others before or after him, did not command armies in his battles against the enemy of his people. He acted totally alone, just like a snake which attacks from an ambush, coming out of its lair. Secondly, just like a snake receives some mysterious whisper which causes it to act aggressively, so Samson would respond to the whisperings of Delilah. This is the deeper meaning of Judges 16, 16-17: “Finally, after she had nagged him and pressed him constantly, he was wearied to death and he confided everything to her. He said to her: ‘no razor has ever touched my head; for I have been a Nazirite to G’d since I was in my mother’s womb. If my hair were cut, my strength would leave me and I should become as an ordinary man.’” Furthermore, just as a snake is also known as שרף due to its venom which burns, so Samson burned down the fields of the Philistines when the corn in them was close to being harvested. (Compare Judges 15,5). Also, just as the snake attacks man in his heel, at is lowest point, seeing the first serpent had been condemned to crawl on its belly, and G’d had told it that the way it would attack man would be by biting man’s heel (Genesis 3,14), so Samson is described as נוקב עקבי סוס “attacking the heel of a horse,” i.e. bringing down the pillars of the temple of the Philistines (compare Judges 16,29). He killed 3,000 Philistines who were sitting on the roof of that temple (Judges 16,27). The reason Samson’s exploits are described here as causing “the rider to fall backwards,” is that when a snake bites the heel of a horse, the horse rears upwards with its front legs throwing its rider backwards. Just as the snake kills without the use of a sword, so Samson killed without conventional arms as mentioned in Judges 16, 30: “those who were slain by him (when he made the pillars of their temple collapse) outnumbered those whom he had killed while he was alive.” Bereshit Rabbah 99,11 relates that just as a serpent is vengeful so Samson was vengeful. This is based on Judges 16,28: “O, Lord give me strength once more to take revenge of the Philistines, if only for one of my two eyes.” Thus far the Midrash.
ויאמר ... לא תקרא, a man calls his wife by her name, not vice versa. She addresses him deferentially as her superior. It is not good manners to address someone of a higher station in life as if he were one's equal. This is also why it is forbidden to address one's father by his name but he must be addressed in a fashion which reflects his superior stats vis-à-vis his son. One may preface speaking to one's father by saying first: "my father," "my master," "my teacher," etc. Jerobam was accused of re belling against King Solomon because he spoke of him by name instead of first mentioning his title. (Kings I 11,27) [The author quotes from his own commentary on the Book of Kings. The words שלמה בנה את המלוא are understood as a quotation of something Jerobam said, when he should have said "King Solomon built, etc." Ed.] In the same vein our sages (Sanhedrin 100) have said that if someone were to address or refer to his father by his name, he would cause the Divine presence to depart from the Jewish people. When Sarah spoke to the angel about her husband, (Genesis 18,12) she referred to him as ואדוני זקן, "my master is old." Also in Genesis 3,15 G'd had already made this point to Chavah, saying that her husband Adam would have authority over her. In Judges 19,16 the text in merely telling us a story, the parties involved in which had long been dead when the book was written, refers to פתח בית האיש אשר אדוניה שם, "at the entrance of the house in which her master was at the time,: instead of writing "at the entrance of the house of her husband." The prophet writing the book was careful to accord to people the title or stature that they possessed when alive. This is therefore the reason why on the one hand G'd told Avraham not to call his wife Sarai but Sarah, whereas there is no parallel line for Sarah not to call Avraham Avram, seeing she had never been allowed to call him merely "Avram." When speaking about Avram's name change G'd speaks only about how other people are going to refer to him or not refer to him, saying ולא יקרא "it will not be called," as He spoke about Avraham's equals referring to him by name instead of by some title. Only Avraham needed to be warned not to call Sarai by her former name, seeing that no one else had ever been permitted to address her in such familiar terms. If someone were to call Sarah Sarai, he would not be violating a negative commandment and a positive commandment (Berachot 13) seeing G'd had only commanded Avraham not to call her Sarai anymore.
שפיפן is another name for a נחש. I am of opinion that it is thus called because it hisses (נושף) when biting. Similarly we have, (Genesis 3:15) “and thou shalt bite (תשיפנו) at their heel” (cf. Rashi thereon).
“And I will put an enmity” [3:15]. I will create an enmity between the snake and the person. That is to say, before she ate of the apple, the woman had all of her dealings with the snake. Therefore, He said, I will remove the love between you. (Toldot Yizhak, Genesis, 3:15.) The snake thought that it would take Eve as a wife. Therefore, it began to persuade her to eat the apple, expecting that Adam would eat and die. The snake thought that Eve would certainly honor her husband and give him to eat from the apple first. As soon as I will see that Adam ate from the apple, I will pull away the apple from Eve so that she shouldn’t eat from it and I will take her as a wife. That is why it persuaded Eve and not Adam, (Genesis Rabbah, 20.5.) because women are easier to persuade and would more quickly persuaded.
[182] “And I will put enmity between thee and the woman” (Gen. 3:15). In reality pleasure is a foe to sense, albeit thought by some to be a close friend. But just as no one would call the flatterer a comrade, since flattery is friendship diseased, and no one would say that the courtesan is kindly to her lover, since her tenderness is not for him but for his presents, so when you put pleasure to the test you will find that she is disguised under a counterfeit semblance of friendship with sense.
[188] The sentence “he shall watch thy head, and thou shalt watch his heel” (Gen. 3:15) is a barbarism, but has a perfectly correct meaning. It is addressed to the serpent concerning the woman, but the woman is not “he” but “she.” What is to be said then? He has left off speaking about the woman and passed on to her seed and origin; but the mind is the origin of sense; and mind is masculine, in speaking of which we should use the pronouns “he” and “his” and so on. Rightly, then, is it said to Pleasure, “the Mind shall watch thy chief and principal doctrine, and thou shalt watch it, the Mind, as it acts and rests upon its accepted tenets.” This basing of conduct and principle on tenets is naturally represented by the word “heels.”
[107] Eve’s serpent is represented by the lawgiver as thirsting for man’s blood, for he says in the curses pronounced on it, “He shall lie in wait for thy head, and thou shalt lie in wait for his heel” (Gen. 3:15); whereas Dan’s serpent, of which we are now speaking, is represented as biting, not a man’s, but a horse’s heel.
Also in the lawgiver’s words. Philo could find plenty of examples of “heart” e.g. Deut. 5:29. For “brain” or “head” he may have relied on Gen. 3:15 LXX.
4. GOD THEREFORE commanded that Adam and his wife should eat of all the rest of the plants, but to abstain from the tree of knowledge; and foretold to them, that if they touched it, it would prove their destruction. But while all the living creatures had one language, ( Hence it appears that Josephus thought several, at least, of the brute animals, particularly the serpent, could speak before the fall; and I think few of the more perfect kinds of those animals want the organs of speech at this day. Many inducements there are also to a notion that the present state they are in is not their original state; and that their capacities have been once much greater than we now see them, and are capable of being restored to their former condition. But as to this most ancient, and authentic, and probably allegorical account of that grand affair of the fall of our first parents, I have somewhat more to say in way of conjecture, but being only a conjecture, I omit it: only thus far, that the imputation of the sin of our first parents to their posterity, any farther than as some way the cause or occasion of man's mortality, seems almost entirely groundless; and that both man, and the other subordinate creatures, are hereafter to be delivered from the curse then brought upon them, and at last to be delivered from that bondage of corruption, Rom. viii. 19-23.) at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; and imagining, that when they disobeyed them, they would fall into calamities, he persuaded the woman out of a malicious intention to taste of the tree of knowledge, telling them, that in that tree was the knowledge of good and evil; which knowledge when they should obtain, they would lead a happy life, nay, a life not inferior to that of a god: by which means he overcame the woman, and persuaded her to despise the command of God. Now when she had tasted of that tree, and was pleased with its fruit, she persuaded Adam to make use of it also. Upon this they perceived that they were become naked to one another; and being ashamed thus to appear abroad, they invented somewhat to cover them; for the tree sharpened their understanding; and they covered themselves with fig-leaves; and tying these before them out of modesty, they thought they were happier than they were before, as they had discovered what they were in want of. But when God came into the garden, Adam, who was wont before to come and converse with him, being conscious of his wicked behaviour, went out of the way. This behaviour surprised God; and he asked what was the cause of this his procedure; and why he, that before delighted in that conversation, did now fly from it, and avoid it? When he made no reply, as conscious to himself that he had transgressed the command of God, God said, "I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up, by my providence, of their own accord, without your own labour and pains-taking; which state of labour and pains-taking would soon bring on old age; and death would not be at any remote distance: but now thou hast abused this my goodwill, and hast disobeyed my commands; for thy silence is not the sign of thy virtue, but of thy evil conscience." However, Adam excused his sin, and entreated God not to be angry at him, and laid the blame of what was done upon his wife; and said that he was deceived by her, and thence became an offender; while she again accused the serpent. But God allotted him punishment because he weakly submitted to the counsel of his wife; and said, the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed by their labour, it should bring forth some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children, and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby brought him into a calamitous condition. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him that way: and when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place.
(Babli 8a.) Rav said, Adam, the first man, instituted Calendas. When he saw that the night was getting longer, he said, woe to me, maybe this is what is written for, he shall smite your head, you will sneak to his heel (Gen.3:15.) , maybe it will come to bite me. I said, but darkness will smite me (Ps.139.11. Psalm 139, ascribed in the book of Psalms to David, is in aggadic tradition at least partially ascribed to Adam (cf. Midrash Tehillim, Ps. 139, the suthor’s The Scholar’s Haggadah p. 220).) . When he saw that days were getting longer, he said calendas, καλόνdies (“A beautiful day,” mixed Greek (καλόν “beautiful”, accusative) and Latin (dies“day”, nominative) perhaps to indicate the popular language of the unlettered.) . This follows him who said that the world was created in Tishre (This is the opinion of R. Eliezer. R. Joshua holds that the world was created on the 15th of Nisan. Cf. Babli Roš Haššanah27a and the author’s Seder Olam(Northvale NJ 1998) pp. 47–48 (Note 3).) . But following him who said that the world was created in Nisan, he would have known. Rebbi Yose ben Rebbi Abun said, who thinks that the world was created in Tishre? Rav! As we have stated in the composition for shofar blowing from the House of Rav (Rav’s composition for the extended musaf prayer on New Year’s Day. The sentence is found in the middle section.) : “This is the day of the beginning of Your works, a remembrance of the first day.” This implies that the world was created on New Year’s Day.
R. Levi in the name of Bar Nazira (Name from the parallel in the Midrash. The text here has ר׳ בזירה, an otherwise unknown person.) : Thirty-six hours did Man enjoy the light that was created on the First Day of Creation (The vanished light of the Creation is reserved for the just in the future world (Babli Ḥagigah 12a). Psalm 139 is ascribed to David in the Book of Psalms, but in all of talmudic literature it is taken to describe the experiences of Adam.) , twelve on Friday, twelve in the night of Sabbath, and twelve during the day of Sabbath; in this light Adam saw from one end of the world to the other. In this unending light, the entire Creation started singing God’s praise as it is said (Job 37:2), “All under the heavens sing to Him, His light is on the corners of the world.” When the Sabbath ended, darkness came. Adam was afraid that this was what was said (Gen. 3:15): “You will crush its head and it will crush your heel;” certainly it will crush me, so he said (Ps.139:11), “But the darkness will crush me.” R. Levi said: At this moment the Holy One, praised be He, let him find two flintstones that he knocked against each other (In the Babli (Pesaḥim 54a), the discovery of man-made fire is called “a heavenly inspiration.”) and made fire; that is what is said (Ps. 139:11), “Now the night is light for me,” and he praised the Creator of the illuminating fire. Samuel says: Therefore we give praise for the [man-made] fire at the end of Sabbath because that was the time of its first production.
And, so too, we found with regard to the primeval snake who seduced Eve, for he placed his eyes on that which was unfit for him, as he wanted to marry Eve. Consequently, that which he desired was not given to him, and that which was in his possession was taken from him. The Holy One, Blessed be He, said: I initially said that the snake will be king over every domesticated animal and non-domesticated animal, but now he is cursed more than all the domesticated animals and all the non-domesticated animals of the field, as it is stated: “And the Lord God said unto the serpent: Because you have done this, you are cursed from among all cattle, and from among all beasts of the field; upon your belly shall you go, and dust shall you eat all the days of your life” (Genesis 3:14).
The baraita explains the elements of this curse. I said that the snake will walk upright, but now he shall go on his belly; I said that his food will be the same as the food eaten by a person, but now he shall eat dust. The snake said: I will kill Adam and marry Eve, but now: “I will put enmity between you and the woman and between your seed and her seed” (Genesis 3:15).
I will put hostility between you and the woman, and between your offspring and her offspring. He shall strike you on the head, and you shall strike him on the heel. [He will remember you, what you did to him from the beginning, and you will expect him at the end].
I will make enmity between you and the woman, and between your offspring and her offspring. He will strike your head, and you will strike his heel
And it shall be when the sons of the woman consider the law, and perform (its) instructions, they will be prepared to smite thee on thy head to kill thee; and when the sons of the woman forsake the commandment of the law, and perform not (its) instructions, thou wilt be ready to wound them in their heel, and hurt them. Nevertheless there shall be a medicine for the sons of the woman, but for thee, serpent, there shall be no medicine: but it is to be that for these there shall be a remedy for the heel in the days of the king Meshiha.
And I will put enmity between thee and the woman, and between the seed of thy son, and the seed of her sons; and it shall be when the sons of the woman keep the commandments of the law, they will be prepared to smite thee upon thy head; but when they forsake the commandments of the law, thou wilt be ready to wound them in their heel. Nevertheless for them there shall be a medicine, but for thee there will be no medicine; and they shall make a remedy for the heel in the days of the King Meshiha.
Just as she is forbidden to her husband, so too is she forbidden to her paramour (Sot. 5:1). Therefore, it is said regarding a suspected adulteress, that she cast her eyes on what was not fit for her, [and as a result] that which she sought was not given to her, and that which was in her hands was taken from her. And so too you find with the primeval snake, that it was craftier than all the animals and all the beasts of the field, as it is said (Gen. 3:1), "And the snake was craftier than all [the beasts], etc." It sought to kill Adam and marry Eve. The Place said to it, I said, you will be the king of all the animals and beasts, and now, since you did not desire that, you will be more accursed than all the animals and all the beasts of the field. I said, you will walk tall and upright, like a man. Now, since you did not desire that, "on your belly you will crawl" (Gen. 3:14). I said, you will eat from the food of man, and drink from the drink of man. Now, since you did not desire that, "and dust you shall eat all the days of your life" (ibid.). You sought to kill Adam and marry Eve. Now, "and enmity I will place between you and the woman" (Gen. 3:15). Thus, that which it sought was not given to it, and that which was in its hand was taken from it, and so too you find with Cain, Korach, and Bilaam, and Doeg, and Ahitophel, and Gahazi, and Absalom, and Adonijah, and Haman, that they cast their eyes on what was not fit for them. That which they sought was not given to them, and that which was in their hands was taken from them.
| אֶֽל־הָאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשׇׁל־בָּֽךְ׃ | 16 J | And to the woman [God] said, “I will greatly expand Your hard labor—and your pregnancies; In hardship shall you bear children. Yet your urge shall be for your husband, And he shall rule over you.” (rule over you (So NJPS.) I.e., for matters of sexual relations he will have the last word.) |
Therefore, when a husband girds himself to take responsibility for his wife and obligates himself to provide for her—as stated in the marriage contract: I will cherish, honor and support…—he is granted a measure of authority, as it is written, “and he shall rule over you” (Genesis 3:16). This authority is what enables him to draw livelihood.
Were not Your Torah my delight, then I would have perished in my poverty: When the Holy One, blessed be He, said to Moshe (Exodus 28:1), "Now you shall bring forward your brother Aharon," it was difficult for him. [Hence] the Holy One, blessed be He, said to Moshe, "The Torah was mine and I gave it to you. For were it not for it, I would have destroyed My world." To here is the language of the Midrash. The idea is that it is written (Leviticus 16:3), "after the death of the two sons of Aharon, when they came near before the Lord, and died; Speak to Aharon your brother, that he come not at all times into the holy, etc. With this (Bezot) shall Aharon come into the holy." For through their perfect service and righteousness, Nadav and Avihu had perfected their spirits and gave themselves over to death in their attachment, with an amazing attachment, to the point that their souls remained attached to the Supernal Light in the secret of the feminine waters. So their souls departed like one. And this is [the meaning of], "when they came near before the Lord, and died": That they came so close and attached themselves with so much attachment and great desire to the point that their souls were stored away and attached above. It is true that one who serves with such a service of amazing attachment also brings down a flow of life from above upon himself while he is living, as it is stated (Deuteronomy 4:4), "and you that are attached to the Lord, your God, are all living today." On account of the attachment, life is added; for that is His will, may He be blessed, who gives life to the living. Nevertheless, since they had an obstructing sin - according to the words of the Sages, may their memory be blessed, when they said they were drunk, etc.; or they instructed the law, etc. - the bringing down of that flow was prevented from them in the light coming back to them, such that their souls remained attached there in the secret of the feminine waters. Hence he warned Aharon and said [that] "he come not at all [times], etc." This means to say that truly all of the service of the righteous must be in this way, to give up their lives in the secret of the feminine waters. And that is [the meaning of] "that he come not at all times." For it is impossible "to come at all times to the holy," but rather "With this shall he come, etc." - with this aspect of his sons who were in the secret of the feminine waters. However not in the way that his sons died and remained stored away there, bur rather to increase the the flow of life and holiness upon him through this. And that is [the meaning of] "so that he not die" - in the way that his sons died. And that is why when the Holy One, blessed be He told our teacher Moshe, peace be upon him, "among My close one will I be sanctified," he said, "I thought He would sanctify the Temple either through me or through you." For he had a longing to be in the secret of the feminine waters. However this was not how the Holy One, blessed be He, placed him. As it is known that the main arousal must be from the lower towards the above, the secret of the female towards the male, as it is written (Genesis 3:16), "and your desire will be towards your husband." However our teacher Moshe, peace be upon him, is called the husband of the matron. Hence he is in the secret of the male. And it is only possible for the desire for one's elevation in the secret of the feminine waters be from the lower levels that are called the poor. They need to desire and elevate themselves and be aroused like a female towards the male. Yet Moshe, to whom the Torah was given - and it is called the Torah of Moshe - is in the secret of the male, the husband of the matron. If he had elevated himself in the secret of the feminine waters, the poor levels would have been lost and would not have elevated themselves. For they are as nothing in comparison to him. And that is why when the Holy One, blessed be He, said to Moshe, "Now you shall bring forward your brother Aharon," Moshe saw that Aharon would also approach his dimension and would be equal to him, and both of them would not be for the dimension of the feminine waters - so it was hard for Moshe. For he thought "It would either be with me or with you." Nevertheless, the Holy One, blessed be He, said to him, "The Torah was mine and I gave it to you" - you are on the level of Torah, the secret of the male, the husband of the matron. And it is impossible [for you] to rise up to the secret of the delight of the feminine waters which the Holy One, blessed be He, desires. For there is a need for the arousal of the female towards the male. And this is [the meaning of] "Were not Your Torah my delight": For had I not given you the Torah, you would have been my delight. However with the Torah, it is impossible. Since "then I would have perished in my poverty, etc." And it is already know that Pinchas is Eliyahu, and that is the [same soul] as Nadav and Avihu. For they were together in Pinchas, as it is known. It comes out that Eliyahu is the secret of the feminine waters of Nadav and Avihu. And that is why our Rabbis, may their memory be blessed, said (Berakhot 3a) about Rabbi Yosei when he went into a ruin to pray, "Eliyahu came and guarded the entrance for me and waited at the entrance." Meaning to say, that the main prayer of the righteous is to raise their souls through the letters of the secret of the feminine waters, the dimension of Eliyahu. That is [the meaning of], "and Eliyahu came immediately and guarded the entrance for me and waited at the entrance." That is the entrance of the body, which is the mouth and speech. And that is why our Rabbis, may their memory be blessed, said, "If dogs are playing, Eliyahu is coming to the city." For when the joy and delight from the souls of the righteous arise in the secret of the feminine waters, the dimension of Eliyahu, all of the harsh judgements and accusers are sweetened. And when there is joy in the house of the King, even the house of the army is joyful. And that is why our Rabbis, may their memory be blessed, said, "If dogs are playing" - those are the accusers and the husks. For among the lowest levels, joy is aroused, and all of the harsh judgements are negated. And that is why Scripture states, "With this shall Aharon come into the holy." It means to say, with the feminine waters, the secret of Eliyahu, who is the dimension of Nadav and Avihu. With this one must approach the holy.
But this is not true of the Nations of the World, who remain in smallness and materiality; and therefore our Sages of Blessed Memory said about Balaam, “He does not even know how to divine the mind of his animal!” (Berakhot 7a), and it is understood. A person is created small — in small mind — and yet the Holy Blessed One’s intention in creating humanity was to serve [God], so why did [God] create him initially without mind, without awareness to serve [God]? But this is also for the previously stated reason, for wisdom has the advantage over folly (Ecclesiastes 2:13), and darkness yearns to merge into light (Zohar 1:17a). For smallness is considered “feminine” with respect to greatness, Your desire shall be for your husband (Gen. 3:16). The feminine awakens longing in the groom; the person is initially in the aspect of smallness and afterward, when he comes into great mind, he attaches everything — even the smallness — to greatness and he has the aspect of “coupling.” And that is [the meaning of the verse], as the bridegroom rejoices over the bride, so shall your God rejoice over you (Isaiah 62:5), and it will be clarified elsewhere. And it is impossible to come to the light of greatness immediately, therefore smallness comes first. And that is the second interpretation [of the question], “Why do goats [izzim],” which means a person’s arrogance [azzut], “walk in front.” That is to say, smallness comes to a person first; and the answer is “According to the creation of the world, which at first was dark” etc. as was stated. And that is [the meaning of the verse] And God called the light Day etc. — just as there is no day without night, just so there was evening, which is the smallness first, and afterward there was morning, the great mind that inspects his deeds. One day: they are made into a single unity. And this is the general order according to which every person should walk, that upon arriving at thirteen years awareness should enter him. “Awareness” connotes attachment from the lower level to the upper; and that is complete awareness along the lines of Return, wayward children (Jeremiah 3:22), which is to say things that have been made wayward as in he went wayward in the way of his heart (Isaiah 57:17), return and attach together. However, there are those who do not merit awareness even at thirteen years, and they are called “small.” And a person who has no awareness is seduced after his Inclination; and that is the meaning of the seduction that is written in the Torah, in the incident of Potiphar and Joseph. And one must save oneself as Joseph saved himself. And my Teacher, may he be remembered for life in the World to Come, commented on what [our Sages] of Blessed Memory said, that he saw a vision of his father’s image (Sotah 36b) and the clothes that she wore for him in the morning she did not wear for him in the evening (Yoma 35b): but Joseph gazed at the source of beauty and glorification — from where does it come? For the essence of glorification is God’s life-force, which is the characteristic of Jacob, Splendor. And that is [the meaning of] “a vision of his father’s image;” and we find that each person needs to do so.
And to the woman He said, "How many evils have you caused yourself! Until now you didn't need to bear children, because you were not [destined] to die. But from now on, you will need to bear children, because you will surely die. If you don't give birth, the world will dissolve, since you will die. So therefore, 'I will increase [...] your pregnancy' - and that is 'your pain' - because 'in pain will you bear children.' For how much pain is there with children: The pain of pregnancy, the pain of birth and the pain of raising [them]. And don't fool yourself to say, 'I'll nullify the commandment of being fruitful, just as I nullified the commandment of the tree of knowledge, such that I won't sleep with my husband.'" That is why it is written, your longing will be for your husband - that you will desire him. And if you say, "I will conquer my impulse because of the pain" - it is hence stated and he will rule over you, so he will take you against your will.
אל האשה אמר, “to the woman He had said:” the gentiles asked Rabbi Joshua why the woman was punished for eating from a tree, seeing that she had not even been created yet when G-d issued the prohibition to eat from it to Adam. He replied that the Torah did not write that G-d forbade eating from the tree “to” Adam, but that it worded it as a general prohibition including the human species, by writing: על האדם, “concerning all his limbs and sinews,” or “the human species,” i.e. himself and all his offspring. (Compare 2,16) Woman, after all, had been constructed from what had been part of his body. A different exegesis: the woman had included herself in the prohibition when she had told the serpent that G-d had forbidden, quoting Him in the plural mode: לא תאכלו ממנו, “you (pl) must not eat from it.” (3,4).
הרבה ארבה, “you will be in a state of retardation, held back throughout your life.” You will always be in a position of trying to catch up. If you were to ask that she could console herself by arguing that she would assign her household duties to her paid servants, G-d added that there were duties, such as her carrying a fetus in her womb which she could not outsource, i.e. הרונך, your pregnancy and the pain associated with her giving birth; if she were to respond that she would forego having marital relations with her husband, G-d added that it would become her second nature to long for the physical union with her husband, ואל אישך תשוקתך. If she would respond that she would learn to control such urges, G-d added that והוא ימשול בך, “he would exercise control over her.”
והוא ימשול בך, according to Rashi, [as understood by our author, Ed.] the meaning of this phrase is that her husband will be the driving force in all matters of marital union, and that seeing you do not experience the desire for such physical intercourse, unless he has been aroused, you will not be able to arouse him, but on the other hand, he can force marital union on you;”Our sages state in Bereshit Rabbah 20,18, “you might have thought from this phrase that her husband dominates her in every respect;” to prevent you from thinking thus, the Torah in Deuteronomy 24,6 wrote: לא יחבול רחים ורכב, “he must not inflict injury upon her by overburdening her.” [It is clear that the Torah there refers to the woman, as in the previous verse it had ordered the husband to provide his new bride with joy for the first year of the marriage. Ed.] Furthermore, that verse has been translated by the Jerusalem Talmud as meaning: “you must not take the upper millstone as pawn for overdue debts, as the livelihood of the debtor depends upon it.” Our author accepts a different exegesis which understands the verse to mean that a man who has become engaged to a woman, must not allow undue delay before the actual marriage, as his “bride” would then be considered as if her groom had abandoned her. [The word כי יקח in the previous verse refers to engagement not actual consummation, Ed.]
אל האשה אמר, “to the woman He had said, etc.” Rabbi Shlomoh son of Rabbi Moshe interpreted the various clauses in this verse as meaning that woman’s life as a result of having seduced her husband into sin would from now on be a never ending experience of pain and travail. As far as her delegating her physical chores to maidservants etc., was concerned, G–d added that the pains associated with pregnancy were something that she could not delegate. She reasoned that at least the act of giving birth would then be a relief from such pain; G–d disabused her of that also. She then reasoned that her hope lay in abstaining from marital intercourse and thus not become pregnant again. G–d told her that she would undergo a psychological change by feeling desirous for marital intercourse with her husband. To the suggestion that she would control her urges for sexual release, G–d retorted that her husband would force her to engage in marital relations with her.
והוא ימשל בך, “he shall rule over you.” We find a statement in B’reyshit Rabbah 20,7 by Rabbi Yossi Ha-g’leelee, (the Galilean) according to which this statement is supposed to be restrictive, -i.e. the husband not having complete control of his wife; he bases himself on an interesting comparison between the upper and lower millstones in Deuteronomy 24,6. He views the prohibition of a lender taking both of these millstones as security for an overdue loan, and the previous verse ordering a husband to please his wife for a whole year after they get married, and the Torah describing taking both millstones as equivalent to robbing the lender of his life, נפש, as proof that the husband–wife relationship must at all times remain one in which the wife continues to love her husband to the point of seeking physical union with him. He adds that we know that a woman is compared to the lower of the two millstones by citing a verse from Job 31,10: תטחן ואחר אשתי, “may my wife grind for another.” According to the Talmud tractate Sotah, Judges 16,21, where Samson’s suffering at the hands of the Philistines is described with the words: ויהי טוחן בבית האסירים, “he had to act as a grindstone in the jail,” which Rabbi Yossi understands as a chore that a husband must not impose on his wife, even so he is described as “ruling over her.” The Jerusalem Talmud interprets Deut. 24,6 as referring to anything that is a basic necessity for a person’s economic survival as being prohibited to be taken as a pledge, a millstone serving as an example of such necessities. The Jerusalem Targum also considers letting a woman to whom one is betrothed to be married wait for more than a year before the wedding is performed as a violation of the commandment discussed in this verse.
Your itzabon: Its explanation is not that it is an expression of pain, but rather an expression of toil - as in, "From all toil (etzev) there is some gain" (Proverbs 14:23). As even though they explained it in the Gemara, Berakhot (30b), Chapter 4, as an expression of lowly spirit - nevertheless the Sages, may their memory be blessed, explained in Bereishit Rabbah, Chapter 89:2, that it is an expression of toil. So the explanation of, your itzabon, is your toil - that you should toil and labor. This is as it is written with Adam (Genesis 3:17), "with itzabon shall you eat of it." However with the woman, the labor is not for sustenance, since it is surely the husband that sustains her. Rather it is in her nature to serve her husband, or to labor in order to attain jewelry and that which is similar.
You will give birth to children with etzev: Both birth and the toil of raising [children] most of the time are included in this. And so did the Sforno explain.
Your longing will be for your husband: According to the straightforward understanding, the woman always yearns to find favor in the eyes of her husband. And this is the exact explanation of the term, "to your husband." And so did the Sages, may their memory be blessed, explain in Bereishit Rabbah 20:7: "There are four longings. The longing of a woman is only for her husband. The longing of the evil impulse is only for Kayin and his friends." And the explanation about this is that it yearns that they follow it. "The longing of rain is only for the land." The explanation is that the land benefit and be saturated from the rain. "And the longing of the Holy One, blessed be He, is only for Israel" - that they should follow Him. In this way, man is distinct from woman: The man does not concern himself that he should find favor in the eyes of his wife, but all of the woman's [energy] is that the man should be pleased with her. And if so, she is auxiliary to him.
And he will rule over you: Even though she subjugates herself for free, he nevertheless rules.
I WILL GREATLY MULTIPLY. Harbah (multiply) is an infinitive.
THY PAIN. The pain a woman suffers when she is deflowered. (See I.E.’s comment on Gen. 34:12. The Bible speaks of pain and conception rather than conception and pain. Hence the pain spoken of by Scripture precedes the conception.)
AND THY TRAVAIL. The nun of ve-heronekh (and thy travail) is not a root letter. (The root of conceive is heh, resh, heh. Herayon refers to pregnancy and childbirth.) Pregnancy is considered by our verse to be a punishment because it and childbirth are a burden to women. (Elsewhere in Scripture pregnancy is considered to be a blessing, as seen in the verse Blessings…of the womb (Gen. 49:25).)
THY DESIRE. Thy obedience. (Perhaps I.E. understood thy desire to mean your husband’s desire will be your desire. Weiser suggests that the woman’s desire for her husband will be so strong that she will listen to everything that he commands her.) This means you will obey whatever your husband commands you for you are under his authority to do his will.
"Greatly increase" in the text here and elsewhere means "I will greatly increase your offspring." The explanation of "your pain" is "the blood of menstruation," hinting at the saying that every woman whose blood is abundant, her children will be abundant.
He shall strike you on the head, and you shall strike him on the heel: Most of the commentators said that the evil impulse draws its strength from the primordial serpent; and that the evil impulse is comparable at first to the thread of a spider, but afterwards to the ropes of a wagon. That is why it is stated, "He shall strike you on the head": As if he is alacritous and goes out and fights against his evil impulse at the head - meaning, at first, immediately when it comes upon him - then [the man attacked] will "strike you." For a person can easily defeat and remove it from upon him, like one who removes the thread of a spider. However, if at the head of its words, he makes room for his impulse and goes after its advice one day after another, until it becomes strong like the ropes of a wagon - then it is difficult to defeat it. And it is just the opposite, it defeats you. That is why it is said to the serpent, "and you shall strike him on the heel." For the heel is the end. And what it wants with this is that if he wants to fight you (the evil impulse) at the end, then you will strike him and defeat him - since it will be difficult for a person to remove the ropes of a wagon from upon himself. As the evil impulse is already tied to him with ropes of love for pleasures. So it becomes 'difficult to separate one engaged in intercourse with this uncircumcised and impure one.' And it is also a metaphor for repentance: That a person who does it in his youth - that is at the head of the days of his [youth] - it is easy for him to change his path. However at the heel, at the end, when he has already become used to his actions, 'even when he will age, he will not veer from it,' and then "you will strike him." And this is also said about the stringent transgressions - idolatry, sexual immorality, murder and that which is similar to them: Your impulse cannot make you transgress them so easily. Who is foolish [enough] to veer there; who will listen to it for this thing, to transgress these central transgressions? Rather with the heel - meaning the light commandments that a person tramples with his heels - "you will strike him." For it will be easy for you to make him transgress these. As this is the way of the evil impulse, since it begins with the heel and goes and spreads to the head; like the poison of a snake, which begins in the heel and goes and spreads to the head. So too does the evil impulse begin with the easy commandments that people trample with their heel; and afterwards, one transgression drags along another transgression. So it rises from the light ones to the stringent ones, as it stated (Psalms 38:5), "For my iniquities have gone over my head." And this is a metaphor for the sins that are the head of all the sins. That is why it is stated (Lamentations 1:9), "Her uncleanness clings to her skirts; she gave no thought to her end." For the understanding person will pay attention to when the evil impulse comes to defile him in his skirts - meaning in the lowest place, like the heel. Then it will rise from there and spread, and his end will be bitter. For it will raise him from the light ones to the stringent ones. And the evil ones will not understand, however the intelligent ones will understand.
אל האשה אמר. He (G'd) had said to the woman. G'd intended to make it clear that Eve would suffer three curses as retribution for the three features of the tree of knowledge she had wanted to enjoy. She had seen that the tree a) was good as food; b) a temptation for the eyes; and c) desirable to make one perceptive. G'd decreed that instead of enjoying the fruit of the tree she would suffer pains when producing her own fruit, i.e. her children. Regarding the temptation for her eyes Eve wanted to enjoy, G'd decreed that she would henceforth pine for her husband as a passive partner, her husband deciding if and when to indulge her desire. Her husband would always derive satisfaction from the mating process without a guarantee that her desire would be satisfied during union with her husband. Finally, instead of satisfying her desire to be G'd-like, she would be dominated not only by G'd but also by her husband.
הרבה ארבה עצבונך, “I will greatly increase your pain, etc.” Actually, the Torah should have written עצבון הרונך“the pain associated with your pregnancy.” It is possible that the two words represent two different experiences. The meaning of the word עצבונך, may be the normal menstrual pains, something that women experience regardless of their being pregnant. Our sages in Niddah 40 have said that at the time of her menstrual cycle a woman’s head and limbs feel exceptionally heavy. Seeing that this is a recurring phenomenon which occurs month after month may have prompted the Torah to repeat the word הרבה ארבה, as if to say “I will make it occur many times.” On the other hand, the word הרונך, “your pregnancy,” includes the pain associated with pregnancy. The pain associated with the actual birth of children is described by the words בעצב תלדי בנים, “you will experience pain when giving birth to children.”
ואל אישך תשוקתך, ”and your craving will be for your husband.” The unusual thing here is that normally, when someone is in a subordinate position such as a slave to a master, the slave tends to use every opportunity to flee from the master. G-d decreed here that the natural orientation of a woman would be the reverse. She would pine for her husband, seek out his presence and nearness. She would be his willing subordinate.
והוא ימשול בך, ”and he will rule over you.” This punishment that the husband would be the dominant figure in the husband-wife relationship and that he would issue instructions to her was decreed as the fitting response to the fact that she had ordered him to eat from the fruit of the tree. Chavah (woman) was cursed in five different ways. 1) the pain accompanying menstruation. 2) The discomfort experienced during pregnancy. 3) The pain experienced when giving birth. 4) The feeling of being dependent on and having a craving for her husband. 5) Having to accept instructions from him. Our sages also said in Niddah 19 that there are five different kinds of blood which originate in a woman’s body which are ritually unclean. They correspond to five parts of desire which were involved in the sin of eating from the tree. They are 1) looking at the tree and its fruit with her heart; 2) the desire inspired by the eye; 3) the desire to acquire additional intelligence; 4) the actual eating of the fruit; 5) giving of the fruit to her husband. These five parts of the sin are clearly spelled out in verses six and seven. “The woman saw that the tree was good as food, and that is was desirable for the eyes (to behold); that it was designed to obtain insights. She took from its fruit and she ate; she also gave to her husband to eat with her.” An homiletical approach to the words הרבה ארבה is found in Bereshit Rabbah 20,13 where it is stated כל שישנו בהרבה ישנו בארבה; we may understand this as follows: “whenever an embryo spends an extended period of time within its mother’s womb it will likely become a viable baby.” The numerical value of the letters in the word הרבה add up to 212. If an embryo has been carried by the mother for no less than 212 days it may survive birth unassisted. Actually, 212 days are three days more than seven months. They are accounted for by the three days before true pregnancy commences, i.e. sometimes it takes up to three days for the male sperm to fertilise the female ovum The third day is included in the count of seven months, i.e. 210 days. The word בארבה hints at the differential between these two periods of time. The day when the ovum is fertilised is included in the calculation of the pregnancy.
אל האשה...הרבה, the word הרבה here is in the infinitive mode.
עצבונך והרונך, the word עצבון appears again in connection with man eating bread, (verse 17), both words describe the pain and discomfort associated when woman as well as man try to achieve their major tasks, woman to have children, man to produce food from the soil. Everything will be achieved only with toil and wearing oneself out in the process. Rabbi Avraham Ibn Ezra explained that the pain referred to is the pain involved in a virgin losing her hymen. The word הרונך, on the other hand, refers to her subsequent experience when pregnant and carrying a fetus in her womb. My own father, of blessed memory, explained the word עצבונך as applying to the discomfort experienced during pregnancy, and the word הרונך as applying to the long period the pregnancy lasts. [as opposed to the almost immediate birth after fertilization which occurred in Gan Eden when Chavah bore Kayin and Hevel. Ed.] Our sages (Bereshit Rabbah 20,6) understand both words in a figurative manner, i.e. the frustrations experienced by the parents in raising their children in their image. They interpret the word תלדי as referring to the physical pain involved in giving birth, and the word בנים as referring to the mental anguish involved in raising these children.
תשוקתך, the meaning of the word is equivalent to תאותך, “your physical desire.
והוא ימשול בך, but he will rule over you, as a master over a slave telling him what to do. In Bereshit Rabbah 20,6 we are told that the numerical value of the word הרבה, i.e. 210 is an allusion that a fetus carried by its mother for 212 days before being born, is a viable baby.” [Each of the words הרבה ארבה, apparently counts as 1 also, in addition to the letters in the word הרבה. Ed.] This is the kind of baby born after 7 months pregnancy. Concerning babies born after 9 months of pregnancy, the Talmud Niddah 38 (also the same Midrash) states that a woman gives birth (normally) after 271, 272, or 273 days of pregnancy. Concerning impure large mammals the sages say that birth occurs 12 months after fertilization. Chiyah bar Ada, who attended the lecture of Rav and failed to comprehend what Rav explained to him. Upon trying again to explain the matter to him, Chiyah bar Abbah still did not understand it Upon being asked by Rav why he had such trouble understanding the matter, he said that his ass was in labour trying to give birth and he was nervous, fearing that the ass would die due to complications. Rav told him that an ass being overdue or giving birth a few days prematurely was nothing to worry about, seeing we do not know the precise day it is anyways beyond our power to arrange for the birth to occur on that precise date.. If she gives birth prematurely, she would not give birth in fewer days than corresponded to the respective lunar months. If she gave birth late, she would still not exceed the number of days in a solar year. Thereupon Chiyah bar Ada quoted the verse in Job 39,1 “do you know the precise season when the mountain goats give birth? Can you mind the time when the hinds calve?” [he meant that how can I be unconcerned?. Ed.] Rav answered him by quoting the very next verse in Job 39,2: “Do you know the season they give birth, when they couch to bring forth their offspring? He replied: “The one verse refers to smaller mammals, [whose period of gestation is shorter] the other verse refers to larger mammals, whose pregnancy is lengthier.
‘T’SHUKATHECH’ (AND THY DESIRE) SHALL BE TO THY HUSBAND, meaning for cohabitation. Yet you will not have the boldness to demand it by word, rather he shall rule over thee. It will all be from him and not from you. Thus are the words of Rashi. But this is not correct, for modesty is praiseworthy in a woman, just as the Rabbis have said: (Eruvin 100b.) “This is a good quality in women.” Rabbi Abraham ibn Ezra said: “And thy desire shall be to thy husband, meaning your obedience.” This means you will obey whatever he commands you for you are under his authority to do his desire. However, I have found the expression t’shukah used only in connection with desire and lust. The correct interpretation appears to me to be that He punished her that her desire for her husband be exceedingly great and that she should not be deterred by the pain of pregnancy and birth or that he keeps her as a maid-servant. Now it is not customary for a servant to desire to acquire a master over himself, rather his desire is to flee from him. Thus her punishment is measure for measure; she gave [the fruit of the tree of knowledge] also to her husband and he ate at her command, and He punished her that she should no longer command him, but instead he should command her entirely at his will.
עצבנך THY PAIN — viz., the trouble of rearing children (Eruvin 100b).
והרונך AND THY CONCEPTION— viz., the pain of pregnancy.
בעצב תלדי בנים IN PAIN THOU SHALT BEAR CHILDREN — This refers to the pangs of childbirth (Eruvin 100b).
ואל אישך תשוקתך AND TO YOUR HUSBAND WILL BE YOUR DESIRE — for sexual relations. And, nonetheless, you will not have the temerity to proposition him with [your] mouth, but rather HE WILL RULE OVER YOU — everything will come from him and not from you.
תשוקתך THY DESIRE — Similar to (Isaiah 29:8), ונפשו שוקקה “and his soul hath appetite”, (desires).
עצבון: nur ein geistiger und im Gemüte zu empfindender Schmerz. Wenn es einmal von einem körperlichen Schmerz vorkommt, so ist es auf die in Geist und Gemüt übergehende Folge zu beziehen. Rad: עצב, das durch צ modifizierte עזב, verlassen, also ein mit Widerwillen, durch Zwang, Härte, Gewalt geschehendes Lassen. עצב daher das Gefühl, wenn wir etwas aufgeben müssen, das wir gerne behalten oder erlangt hätten: Entsagung, Verzichtleistung. ולא עצבו אביו מימיו (Kön. I. 1, 6). David hatte seinen Sohn nie an eine Entsagung gewöhnt, nie eine Entsagung von ihm gefordert. ויתעצב אל לבו. (Bereschit 6, 6): Gott fühlte — menschlich gesprochen — daß er das Menschengeschlecht aufgeben, ihm entsagen müsse. — Zu Adam hatte Gott schon gesprochen: בעצבון תאכלנה. Mit dem Worte עצבון tritt der Mensch für eine geraume Zeit in eine ganz neue Stellung. Bis dahin hatte der Mensch Entsagung nicht gekannt. Außer dem Menschen kennt auch kein Wesen עצבון, kein Geschöpf stellt seine Ansprüche weiter als sie befriedigt werden können. Für den Menschen stimmt aber jetzt die Natur nicht mehr wie früher mit seinen Wünschen überein, er muss ihr alles abringen und nur durch Entsagung, durch Einsetzung eines Gutes, einer Freude kann er das andere erlangen. — Merkwürdiger Weise werden auch Götzen durch ein Wort von dieser rad. bezeichnet: עצבים. Die Menschen, die ja eigentlich nur sich selbst die Nötigung zur Entsagung verdanken, vergaßen den im Menschen liegenden Ursprung und glaubten sich von feindlichen Mächten umgeben, die ihnen den Schmerz der Entsagung auferlegten und Freude an der Qual der Menschen hätten; diese Mächte heißen deshalb עצבים, Versagende, und אלילים, Verneinende, immer "nein!" sagende Götter. — Also: "zum Weibe aber hatte er gesprochen, deine Entsagung und deine Empfängnis werde ich noch größer sein lassen". Schon daß die Anrede an die Frau nicht mit כי עשית זאת eingeleitet ist, beweist, daß es bloß eine Fortsetzung des zuvor an Adam Gerichteten ist. Von dem עצבון des Mannes ist das Weib größtenteils frei. Nicht es hat im Schweiße des Angesichts Brot zu erwerben. Gleichwohl wird seine Entsagung eine noch größere. Das ganze weibliche Leben vom frühesten Mädchenalter an, ist ein Leben voller Aufopferung. Entsagung für andere, und nun noch gar הרונך, wo das Weib mit der Aufopferung seiner eigenen Existenz mit seinem eigenen Fleisch und Blut Beitrag wird für eine neue Menschensprosse! בעצב תלדי בנים, es gibt keine größere Glückseligkeit für das Weib als Kinder zu haben, und diese höchste Glückseligkeit ist nur mit der höchsten Entsagung zu erkaufen.
שוק .ואל אישך תשוקתך, Markt, שוק, Schenkel, שוקק eine starke Massen-bewegung von Heuschrecken und Rossen, also Grundbedingung: sich stark nach einer Seite hin bewegen; daher תשוקה: die Richtung des Gemütes und der übrigen Bestrebungen nach einem Ziele, das Streben, die Sehnsucht. Es liegt in der Natur des Weibes, daß es seine Lebenserfüllung nur in der Verbindung mit dem Manne fühlt — und doch wird der Mann ihr wieder neue Entsagung auferlegen: !והוא ימשל בך Schon durch die veränderte Stellung der Erde zum Menschen, die fortan nur immer der harten Arbeit des Mannes das Brot gewährt, ward das Weib in größere Abhängigkeit vom Manne, dem eigentlichen Ernährer, gebracht, und die ursprüngliche Gleichheit gefährdet. So gestaltet es sich in großem Ganzen, wo nicht die תורה die Erlösung und den Frieden in alles dieses bringt, Mann und Weib wieder in gleichen, Gott dienenden Priesterberuf einsetzt, und da wieder das Weib zur "Krone des Mannes" und zur "unschätzbaren Perle" seines Daseins macht (Prov. 12, 4; 31, 10).
הרבה ארבה עצבונך, the menstrual blood, known in the Torah and Talmud as נדת דותה (Niddah 9 and Leviticus 12,2) The prophet Jeremiah in Lamentations 1,13 describes the state of the Jewish people after the destruction of the Temple as כל היום דוה, as if she lost menstrual blood all day long.
והרונך, her pregnancy will be exactly the opposite of what it had been before she sinned. Our sages (Bereshit Rabbah 22,22) describe that at that time Adam and Chavah were created, copulated, and produced offspring, all on the same day. This is also what things will be like in the future according to Shabbat 30 “in the future woman will be able to give birth every day.” Such a situation will occur when the Jewish people once more regain G’d’s favour, as had been the case prior to the original sin.
בעצב תלדי בנים, you will experience anguish while engaged in raising them, by comparison to the other creatures on earth who do not experience such prolonged periods during which they have to look after all the needs of their young. The word לידה does appear in the context of raising children (not even one’s own) such as in the case of Michal, daughter of King Sha-ul, wife of David of whom we are told (Samuel II 21,8) חמשת בני מיכל בת שאול אשר ילדה לעדריאל בן ברזילי המחולתי“the five sons of Michal, daughter of Sha-ul whom she had born to Adriel son of Barzilai the Mecholti.” [Michal had not given birth to these five sons, but her older sister Merav, who had died very young so that Michal, her sister, had raised her nephews. Ed.]
The pain of rearing children. Why was she cursed first with the pain of rearing children and then with the pain of pregnancy, which is chronologically out of sequence? Because at that time, they [already] had children, as it says in Sanhedrin 38b: “Two people entered the bed, and four left it.” And it says (4:1), “The man knew his wife,” on which Rashi comments: “This had already occurred before the previous narrative.” (See Divrei Dovid)
You will not have the audacity... Although the Gemara calls this a praiseworthy trait for women, we could say that this means she is praiseworthy for not transgressing Hashem’s command, as she was cursed by Hashem not to demand relations. (Maharshal)
All will come from him and not from you. Why does Rashi explain at such length, when he already said, “You will not have the audacity...”? It is to say that all depends on the husband. If she does not want [relations] and he does, he can compel her. But if he does not want and she does, she cannot compel him. Thus Rashi explained: “All [the initiative] will come from him and not from you.”
To the woman He said. The curses placed upon the woman distinguish the female human from the females of the animal kingdom: I will increase your suffering; your life will involve much pain. Some explain this as a reference to the menstrual cycle, which has no counterpart in most animals and which is unpleasant and sometimes even painful. And I will increase the difficulty of your pregnancy. Human pregnancy is not as simple or straightforward as that of other creatures. This is partly due to human psychology and partly due to physiology. The same applies to childbirth: In pain you shall give birth to children. And furthermore, your desire shall be for your husband. Since you initiated this action, that is, you were proactive in tempting your husband and attempting to create a new reality, you will henceforth yearn for your husband. Although this is not an adverse state of affairs, it involves a measure of passivity on the woman’s part. And he shall rule over you, not necessarily in terms of a social order, but in the context of sexual relations. The woman was cursed that man and woman would no longer be equal partners. Since the woman wanted to know evil, she would experience suffering; since she sought to lead her husband, she would now be led by him.
אל האשה אמר, “to the woman He had said, etc.” G’d did not mention the woman’s eating from the tree as the cause of her punishment as He had done when He announced Adam’s punishment in verse 17. The reason is that she was punished both for the eating and for suggesting that her husband become her partner in crime. The serpent too, had been punished for giving criminal advice to the woman.
עצבונך, “your severe discomfort.” According to Rashi this is not physical discomfort, but the mental anguish which is part of raising children. This seems difficult, for if this were the true meaning of the verse, why did the Torah not write the word הרונך, “your pregnancy,” before speaking about raising as yet unborn children? It appears more appropriate therefore to understand the word עצבונך as referring to the monthly discomfort of menstruating, something even women who do not bear children have to contend with.
ואל אישך תשוקתך, “and your longing will be for your husband.” Rashi interprets this as the woman’s desire for marital relations with her husband, something that she does not express openly, by words of mouth, but has to wait for passively, seeing that her husband is the initiator, “rules over her.” Nachmanides takes exception to Rashi’s interpretation, saying that on the contrary, a woman’s natural reticence in these matters is praiseworthy, hardly a punishment. Ibn Ezra understands the word תשוקתך as “your obedience,” saying that the wife has to be obedient to the demands of her husband. She requires his permission to carry out plans of her own design, seeing that she is basically under his control. It would appear that seeing G’d said to the woman: הרבה ארבה עצבונך והרונך, “I will greatly increase your discomfort, etc.,” including that during pregnancy, that even if the woman takes care to minimize the incidence of marital relations in order to not become pregnant, her natural tendency to engage in marital relations will overcome her unwillingness to become pregnant again and again. In fact her husband, seeing that he rules over her, may force her to submit to having marital relations even against her will.
“Your urge shall be for your husband” [3:16]. The time that the woman will be in childbirth, she will say, why should I come to my husband again, since I have these troubles from him? Thus, the Holy One says, you will have an even greater urge than before. Rabbi Berakhiah and Rabbi Simeon say in the name of Rabbi Simeon bar Yohai. She makes a vow in her heart that she would not return to her husband because she has a difficult childbirth. That is why she must bring a sacrifice when she rises from the childbirth as expiation for her vow. (Genesis Rabbah, 20.7.) In the present time, her husband ascends to the Torah Scroll when she rises from the childbirth. This should be expiation for his wife and her vow that she had in her heart, but did not verbally express the vow.
As we saw in section 2, even though the mitzvot of marriage and ona devolve upon men, women are equal partners in the fulfillment of the mitzva. Without her responsiveness to her husband, the mitzva is emptied of all its meaning. Therefore, just as it is a mitzva for a man to express his love and desire for his wife, so too, it is a mitzva for a woman to express such feelings to her husband. Indeed, this is perfectly natural, as the Sages say: “A woman’s desire is only for her husband, as the Torah states (Bereishit 3:16), ‘Your desire shall be for your husband’” (Bereishit Rabba 20:7). This desire is sacred; through it, the love between the couple is revealed and the name of God dwells with them (above, 1:1). Moreover, the mutual desire of husband and wife serves as an allegory to express the relationship between God and Israel: “I am my beloved’s, and His desire is for me” (Shir Ha-shirim 7:11).
The Talmud Sanhedrin 22 states that anyone whose "first wife dies, is as if the temple had been destroyed in his lifetime." Rabbi Alexander compares such a tragedy to someone having lost his eyesight, the world becoming dark for him. Rabbi Abahu says that a person experiencing such a trauma loses his ability to make sound judgments. It is clear that neither of the three Rabbis quoted, refers to the natural physical wife, i.e. what we have termed "the second mating." It must refer to someone who has lost his mazzal, i.e. who has corrupted it. What the Rabbis are talking about is that just as we have a tradition that the wicked are called "dead" already during their lifetimes (Berachot 18), so in this example they are referring to those who have abused their G-d given endowments to the point that they have forfeited them. Our Parshah, though obviously dealing with the "second zivvug,” mating, may nonetheless contain some allegorical comments about the first zivvug. When the "lives" of Sarah are described, this may be a reference to the fact that Sarah had converted her original mazzal into the kind of personality that "lived" on, beyond physical death, inspired her husband for the rest of his natural life, not to mention her son. The fact that man is able to overcome the mazzal, i.e. zivvug rishon, may be hinted at in the verse "and to the woman He said, ‘Towards your man (husband) will be your inclination, and he can be in charge of you.’" (Genesis 3,16). If we view "woman" in this verse as the "first zivvug,” the meaning is "although it is your tendency to exert influence over your partner, he in turn can exercise control over you" (if he tries).
And the curse of the woman and of the serpent is hereby found to correspond, measure for measure, to the nature of their rebellion, their intent having been to strengthen the powers of their bodies through the eating of this fruit, as we have posited, and their curse accordingly, being the erosion of their natures and their powers. (Genesis 3:16): "To the woman He said: 'I shall greatly increase your distress [in childbirth] and your time of gestation; in pain will you bring forth children.'" This indicates that before she was cursed, because of the vigor of her nature and of her powers, childbirth and pregnancy were easy for her and did not involve an abundance of pain. And when she dominated her husband and enticed him, she was cursed to have him dominate her, as it is written (Ibid): "And he shall dominate you." The curse of the serpent likewise lay in the erosion of his nature and his powers, and this is the reason for the enmity between serpent and man.
THE term ‘eẓeb is homonymous, denoting, in the first place, pain and trembling; comp. “In sorrow (be-‘eẓeb) thou shalt bring forth children” (Gen. 3:16). Next it denotes anger; comp. “And his father had not made him angry (‘aẓabo) at any time” (1 Kings 1:6); “for he was angry (ne‘eẓab) for the sake of David” (1 Sam. 20:34). The term signifies also provocation: comp. “They rebelled, and vexed (‘iẓẓebu) his holy spirit” (Isa. 63:10); “and provoked (ya‘aẓibahu) him in the desert” (Ps. 78:40); “If there be any way of provocation (‘oẓeb) in me” (ib. 139:24); “Every day they rebel (ye‘aẓẓebu) against my words” (ib. 56:6).
TRANSIENT bodies are only subject to destruction through their substance and not through their form, nor can the essence of their form be destroyed; in this respect they are permanent. The generic forms, as you know, are all permanent and stable. Form can only be destroyed accidentally, i.e., on account of its connexion with substance, the true nature of which consists in the property of never being without a disposition to receive form. This is the reason why no form remains permanently in a substance; a constant change takes place, one form is taken off and another is put on.
The station of man varies according to the exercise of this power. Some persons constantly strive to choose that which is noble, and to seek perpetuation in accordance with the direction of their nobler part,—their form: their thoughts are engaged in the formation of ideas, the acquisition of true knowledge about everything, and the union with the divine intellect which flows down upon them, and which is the source of man’s form. Whenever they are led by the wants of the body to that which is low and avowedly disgraceful, they are grieved at their position, they feel ashamed and confounded at their situation. They try with all their might to diminish this disgrace, and to guard against it in every possible way. They feel like a person whom the king in his anger ordered to remove refuse from one place to another in order to put him to shame; that person tries as much as possible to hide himself during the time of his disgrace; he perhaps removes a small quantity a short distance in such a manner that his hands and garments remain clean, and he himself be unnoticed by his fellow-men. Such would be the conduct of a free man, whilst a slave would find pleasure in such work;—he would not consider it a great burden, but throw himself into the refuse, smear his face and his hands, carry the refuse openly, laughing and singing. This is exactly the difference in the conduct of different men. Some consider, as we just said, all wants of the body as shame, disgrace, and defect to which they are compelled to attend: this is chiefly the case with the sense of touch, which is a disgrace to us according to Aristotle, and which is the cause of our desire for eating, drinking, and sensuality. Intelligent persons must, as much as possible, reduce these wants, guard against them, feel grieved when satisfying them, abstain from speaking of them, discussing them, and attending to them in company with others. Man must have control over all these desires, reduce them as much as possible, and only retain of them as much as is indispensable. His aim must be the aim of man as man, viz., the formation of ideas, and nothing else. The best and sublimest among them is the idea which man forms of God, angels, and the rest of the creation according to his capacity. Such men are always with God, and of them it is said, “Ye are princes, and all of you are children of the Most High” (Ps. 82:6). This is man’s task and purpose. Others, however, that are separated from God form the multitude of fools, and do just the opposite. They neglect all thought and all reflection on ideas, and consider as their task the cultivation of the sense of touch,—that sense which is the greatest disgrace: they only think and reason about eating and love. Thus it is said of the wicked who are drowned in eating, drinking, and love, “They also have erred through wine, and through strong drink are out of the way,” etc. (Isa. 28:7), “for all tables are full of vomit and filthiness, so that there is no place clean” (ver. 8); again, “And women rule over them” (ibid. 3:2),—the opposite of that which man was told in the beginning of the creation, “And for thy husband shall thy desire be, and he shall rule over thee” (Gen. 3:16). The intensity of their lust is then described thus, “Every one neighed after his neighbour’s wife,” etc. (Jer. 5:8); “they are all adulterers, an assembly of treacherous men” (ibid. 9:2). The whole book of the Proverbs of Solomon treats of this subject, and exhorts to abstain from lust and intemperance. These two vices ruin those that hate God and keep far from Him; to them the following passages may be applied, “They are not the Lord’s” (ibid. 5:10); “Cast them out of my sight, and let them go forth” (ibid. 15:1).
The male waters and the female waters are the body of the mating. The male waters are from the male, and the female waters are from the female. There are no male waters without female waters and no female waters without desire. That is what Scripture states: your desire shall be for your husband, yet he shall rule over you (Genesis 3:16).
Nukva is then ready for Zeir Anpin… Thus it says, “Your desire shall be for your husband” (Genesis 3:16). When Nukva is ready for Zeir Anpin, she arouses joy and favor in the Supreme Lights, eliciting a full, open revelation of their powers rather than one that is occluded – because the Giver wants to send a flow of influence, waiting only for her arousal.
It is likewise written, (Proverbs 10:22 – The root Etzev-עצב of this verse is explained to mean “suffering” or “burdensome toil” (see Rashi), however, the simple meaning of the root Etzev-עצב is “sadness” or “melancholy,” as in the verse (Isaiah 54:6), “For like a wife who is forlorn and melancholy (Atzoovah-עצובה), HaShem-יהו״ה has called you. Can one cast off the wife of his Youth? Said your God.” (See Radak to Isaiah 54:6 ibid.)) “The blessing of HaShem-יהו״ה is what enriches, and sadness (Etzev-עצב) does not increase it.” For, sadness is drawn from the contamination of Sama’el ( This is the angelic name of Satan-the Accuser. ) and the snake, who infected Adam and Chavah with it, as it states about Adam, (Genesis 3:17) “With sadness (Eetzavon-עצבון) you shall eat of it all the days of your life,” and about Chava it states, (Genesis 3:16) “I will greatly increase your sadness (Eetzavon-עצבון)… with sadness (b’Etzev-בעצב) you shall bear children.” (As explained in the prior note, the root Etzev-עצב can mean “suffering” or “sadness.” In context to the subject being explained here, it means “sadness.” )
“When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16). “She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]” (This is expounded as though it was written baḥataf, meaning hurriedly.) (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim, (The book of Leviticus.) which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places (The altars used for idol worship were built on high places.) [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15). (The nations caused Israel to suffer more than God wanted them to suffer. ) “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine (Israel.) to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written, (The word is written with a yod, kis, but is read with the letter vav, kos.) as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16). (The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b).) That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion. (The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting.) “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22). Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman. (Who commits adultery.) “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged (Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.) time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.” “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22). (See Bemidbar Rabba 9:35, which describes the punishment of the adulterer.) “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause, (Namely, is suffering needlessly because of the adultery which she committed.) and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse, (On the adulterous woman.) just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose, (I have seen menstrual blood.) and he does not withdraw. (All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda.) Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world, (Noah had three children, so if one was cursed, a third of the world was cursed.) was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified (See Deuteronomy 23:2.) as he was castrated. “Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine, (In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a.) he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).
Another matter: “Ish ish” – that is what is written: “I will give to you and to your descendants after you, the land of your residence…” (Genesis 17:8). “I will give to you” (Genesis 17:8) – that is what is written: “As the Lord your God walks [in the midst of your camp]” (Deuteronomy 23:15). That is what is written: “Now, children, listen to me.… Distance your way from her.… lest you give [your glory] to others.… lest strangers be sated with your strength” (Proverbs 5:7–10). What is, “Now, children, listen to me”? It is speaking of the ten tribes and the tribe of Judah and Benjamin, as all Israel are called children, as it is stated: “You are children to the Lord your God…” (Deuteronomy 14:1). “Listen to me” – he cautioned them to fulfill the obligation to heed. “Do not depart from the sayings of my mouth.” (Proverbs 5:7) – he cautioned them to fulfill the performance [of mitzvot] as they accepted upon themselves at Sinai. “Everything the Lord has spoken we will perform and we will heed” (Exodus 24:7) – it was for the transgression of both of them that they were exiled, as it is stated: “The king of Assyria exiled Israel.… because they did not heed the voice of the Lord…and they did not heed and did not perform” (II Kings 18:11–12). “Distance your way from her” (Proverbs 5:8) – he cautioned them to distance harlotry from them. “And do not approach the entrance of her house” (Proverbs 5:8) – he cautioned them regarding forbidden relations, in whose regard it is stated: “Any man of you shall not approach his kin to uncover nakedness” (Leviticus 18:6). “Lest you give your glory [hodekha] to others” (Proverbs 5:9) – they will lose their kingdom, and it will be exalted for the nations. Hodekha is nothing other than kingdom, just as it says: “Upon whom the glory [hod] of kingdom was not placed” (Daniel 11:21). “And your years to the cruel” (Proverbs 5:9) – they gave their years to a cruel angel, as their days and years drew near to being eliminated, just as it says: “You brought your days near and came to the end of your years…” (Ezekiel 22:4). “Lest strangers be sated with your strength” (Proverbs 5:10) – they were exiled from their land, and foreigners settled in their place and consumed their strength and exertion. “Your strength” is nothing other than the strength of their land, as it is stated: “When you work the ground [it will no longer give its strength to you]” (Genesis 4:12). Likewise you find that when the king of Assyria exiled the ten tribes, he settled foreigners in their land, as it is stated: “The king of Assyria brought from Babylon, from Kuta, from Ava, and from Ḥamat, [and Sefarvayim, and he settled them in the cities of Samaria in place of the children of Israel” (II Kings 17:24). That is, “lest strangers be sated with your strength.” “And your toils [vaatzavekha] be in the house of a stranger” (Proverbs 5:10) – toils [atziva] are nothing other than children, just as it says: “In pain [be’etzev] you shall bear children” (Genesis 3:16). Another matter: “Vaatzavekha” (Genesis 3:16) – this is toil of the land, saying that they will eat with toil everything that they eat in the foreign land, just as it says: “With toil [be’itzavon] you shall eat of it…” (Genesis 3:17). And likewise it says: “The king of Assyria exiled Israel to Assyria…” (II Kings 18:11). All this befell the ten tribes because they were steeped in harlotry with married woman. It was over that that their sentence was sealed, as it is stated in their regard: “Who lie on beds of ivory, and sprawl [usruḥim] on their couches…” (Amos 6:4); they would sully their beds with semen that was not theirs, as they would swap their wives with one another. What is written thereafter? “Therefore, now they will be exiled at the head of the exiles, and the revelry of the sprawled [seruḥim] will be discontinued” (Amos 6:7). At that time the rejoicing of the seruḥim will be removed. Likewise, Micah prophesied in their regard: “The women of My people you banish [tegareshun] from the house of her delight; from their young children, you take My grandeur forever” (Micah 2:9). The verse relates that they would violate men’s wives and render them forbidden to their husbands, and they would divorce [megareshin] them. That is, “the women of My people you banish [tegareshun] from the house of her delight”; this is the house of her husband, in which she would delight. What is, “from their young children, you take My grandeur forever”? The only grandeur I had in this world was from the young children, as it is stated: “From the mouths of young children and suckling babes You founded strength” (Psalms 8:3). And I am glorified through them, just as it says: “In the multitude of people is the glory of a king” (Proverbs 14:28). But you have rendered them mamzerim; you have voided that glory of mine, as I do not want mamzerim, as it is written: “A mamzer (A mamzer is a child born of a forbidden union punishable by karet, e.g., between a married woman and a man other than her husband.) shall not enter the congregation of the Lord…” (Deuteronomy 23:3). What is written thereafter? “Arise and go, as this is not the resting place; because it was defiled it will destroy you, and it will be an intense destruction [veḥevel nimratz]” (Micah 2:10). The Holy One blessed be He said to them: For the rest of the transgressions I would have shown you forbearance. Because you have spread to adultery, “arise and go….” What is “veḥevel nimratz”? I said: “For the portion of the Lord is His people, Jacob the allotment [ḥevel] of His inheritance” (Deuteronomy 32:9). I took Jacob as My inheritance. He was My portion, because his descendants were all similar to a rope [ḥevel], which is intertwined one with another, as the descent of all of them was traceable to their ancestors, There was no offspring that was not theirs that interrupted between them, as they guarded themselves from adultery and there was no mamzerut there. How so? It is written: “Elazar begot Pinḥas, Pinḥas begot Avishua” (I Chronicles 5:30), and the same is true for all of them. The lineage continued in that manner. But you entered with the wife of another and defiled the inheritance. How can he enumerate: So-and-so, my son, and he is not his son, as he is a mamzer; you severed the rope. That is ḥevel nimratz. What is nimratz? Adulterer [noef], mamzer, wicked one [rasha], oppressor [tzorer]. (Nimratz is spelled with the first letters of noef, mamzer, rasha, tzorer.) You learned that regarding the ten tribes, their sentence was sealed only due to the iniquity of adultery. From where is it derived that regarding the tribe of Judah and Benjamin, their sentence was sealed only due to the iniquity of adultery? It is as Jeremiah screams before God: ‘During the days of Menashe, Israel performed wickedness greater than them [of my generation], but You did not destroy them, but rather in my days.’ That is what is written: “My innards, my innards, I shudder, the walls of my heart, [my heart sighs to me]” (Jeremiah 4:19). The Holy One blessed be He said to him: During the days of Menashe, even though they angered Me, the children were the children of their fathers. Now they are the children of lewdness. That is what is written: “For My people are foolish…” (Jeremiah 4:22). What is written at the end of the passage? “They were lustful horses rising early; each would neigh to his neighbor’s wife” (Jeremiah 5:8). Even though they transgressed all the mitzvot and denied the Holy One blessed be He, just as it is stated: “They denied the Lord” (Jeremiah 5:12), He displays forbearance. It is only for the adultery that their sentence was sealed, as, indeed, it is written thereafter: “Will I not reckon for these, the utterance of the Lord…” (Jeremiah 5:9). The Holy One blessed be He said: For everything I will restrain myself, but for lewdness I am angry. I will deliver them to the kingdoms. That is what is written thereafter: “Enter within its walls…” (Jeremiah 5:10). “Lest strangers be sated with your strength” (Proverbs 5:10). Likewise Moses said to Israel: When you go out to war, be careful that there will not be among you the iniquity of adultery, as if there is the iniquity of lewdness in your midst, the Holy One blessed be He, who wages war on your behalf, will turn away from you, and you will be delivered into the hand of your enemies. That is what is written: “For the Lord your God walks [in the midst of your camp to deliver you and to deliver your enemies before you and your camp shall be holy], and He shall not see a shameful matter among you and turn away from you” (Deuteronomy 23:15). What is, “for the Lord your God”? Moses said to Israel: Know that the Holy One blessed be He associates His name with Israel, as He is called, “your God,” only when “your camp shall be holy.” At that time, He rests His Divine Presence in your midst, and He rescues you from the hands of your enemies and delivers your enemies to you. That is what is written: “Walks in the midst of your camp to deliver you…” From where is it derived that Israel is called holy when they protect themselves from adultery and lewdness? It is as it is written: “You shall sanctify yourselves, and you shall be holy, as I am the Lord your God” (Leviticus 20:7). From here, when they are holy, He is God to them. What is written thereafter? “You shall observe My statutes, and perform them; I am the Lord who sanctifies you” (Leviticus 20:8). When does the Holy One blessed be He sanctify Israel? It is when they observe His statutes. What are the statutes? These are the forbidden relations, as adultery with a married woman is written first, as it is stated: “A man who will commit adultery [with a married woman]” (Leviticus 20:10). What did it see that led it to have cursing one’s father or mother interpose between sanctification and adultery? It is because initially it is written: “For each man who shall curse his father” (Leviticus 20:9). What causes the son to curse his father? It is adultery. It is because he believes that his mother’s husband is his father and he honors him, and he believes that the adulterer is not his father and he curses him. Similarly, you say: “One who strikes his father or his mother.… One who abducts a man and sells him.[… One who curses his father or his mother…]” (Exodus 21:15–17). What did it see that led it to have one who abducts a person interpose between one who strikes and one who curses? Would it not have been appropriate not to interpose between them, as both are stated regarding a punishment generated by his father and his mother? Why did it do so? It is to teach you that it is for this that one who abducts an Israelite person incurs liability, because he [the person abducted] strikes his father and his mother and curses them because he did not grow up with them and does not know them. Here too, this is why cursing one’s father interposes between sanctification and harlotry. It is because anyone who consorts with one of the forbidden relations stated in the Torah, at times he begets a son and causes the mamzer to curse his father. Why does it mention the cursing of the mother; does he not recognize his mother? When does he recognize his mother? When the mamzer is from adultery with a married woman, as the adulteress attributes him to her husband. However, regarding all other unmarried forbidden relations, they cast their child in the streets due to the shame, and others raise them. Those mamzerim recognize neither their father nor their mother. Even a mamzer from a married woman occasionally recognizes neither his father nor his mother. When? It is when she committed adultery while her husband was in lands overseas and she casts him away. That is why the Torah punishes one who consorts with a married woman or with forbidden relations with court-imposed execution and karet. That is why it is stated: “And your camp shall be holy” (Deuteronomy 23:15). Another matter: “And your camp shall be holy” (Deuteronomy 23:15) – we learned there: One need not investigate from the altar (Priests) and beyond, from the platform (Levites) and beyond, nor from the Sanhedrin and beyond. Anyone whose ancestors were public officials or charity collectors may marry into the priesthood, and there is no need to investigate them. Rabbi Yosei says: The same is true of one who had signed as a witness in the old court of Tzippori. Rabbi Ḥanina ben Antigonus says: The same is true of one who was written in the army roster of a Jewish king. (Kiddushin 76a. The midrash is stating that one can rely on all these individuals’ presumptive status of unflawed lineage.) It is written: “You shall place a king over you…” (Deuteronomy 17:15). I have derived only a king of Israel; from where is it derived to include public officials, charity collectors, judges’ scribes, and floggers with the strap? The verse states: “From among your brethren you shall place a king over you” (Deuteronomy 17:15) – anyone whom you place over you, shall be only from among your brethren, from the select of your brethren. Rabbi Shmuel bar Naḥman says in the name of Rabbi Yonatan: From where is it derived that those going out to war need that no mamzerim be in their midst? It is as it is written regarding the descendants of Asher: “Their lineage for military service” (I Chronicles 7:40) – the merit of their lineage stands for them in war. To this point it is from the texts of tradition; (Prophets and Writings.) from the words of the Torah, from where is it derived? It is as it is written: “One with crushed […testicles]…shall not enter [into the assembly of the Lord]. A mamzer shall not enter.… An Amonite shall not enter.… Do not despise an Edomite.… [Sons born to them of the third generation may enter…]” (Deuteronomy 23:2–4, 8–9). What is written thereafter? “When a camp shall go out against your enemy” (Deuteronomy 23:10); that is why it is written: “And your camp shall be holy…” (Deuteronomy 23:15), that there shall not be in their midst mamzerim and not those who are born not in sanctity, because the Holy One blessed be He does not associate His name with them and does not aid them in war. So, the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you the land of your residence” (Genesis 17:8) – to those descendants whose descent will be traced back to you, I will give them “the land of your residence…as an eternal possession” (Genesis 17:8), and I will be their God. But mamzerim, whose descent is not traced back to you, as their forebears are not distinguishable, I will not be their God, as I do not associate My name with them and I will not give them a portion in the land.
“The Lord God said to the serpent: Because you did this…” – Rabbi Ḥiyya taught: When it comes to showing honor, one begins with the greatest one, but when it comes to disgrace, one begins with the lesser one. When it comes to showing honor, one begins with the greatest one, as it is stated: “Moses said to Aaron, to Elazar, and to Itamar” (Leviticus 10:6). When it comes to disgrace, one begins with the lesser one, as it is stated: “The Lord God said to the serpent,” [then] “to the woman He said: I will increase your suffering and your pregnancy” (Genesis 3:16), [then] “to Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17). It teaches that initially the serpent was cursed, then Eve was cursed, and then Adam was cursed. All creatures cohabit front facing back, with the exception of two who mate back to back, and they are the camel and the dog, and with the exception of three who mate face to face because the Divine Presence spoke to them. These are: man, the serpent, and the fish. Man, as it is stated: “To Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17); the serpent – “the Lord God said to the serpent” (Genesis 3:14); the fish – “The Lord said to the fish, and it spewed Jonah” (Jonah 2:11).
“To the woman He said: I will increase your suffering and your pregnancy; in pain you shall give birth to children, and your desire shall be for your husband, and he shall rule over you” (Genesis 3:16). “To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason. (God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15).) Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15). (Instead of saying: “Yes, you laughed,” He said it in an indirect manner.) But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem. (Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time.) “I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days (That is, seven months. It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212.) [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta (This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ ) – epta (It means seven. Seven thus indicates life.) ; eta (The name of the eighth Greek letter, also meaning “dying.” ) – okto. (It means eight. Eight thus indicates death.) Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception. (Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days.) Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’ (It is not yet time for it to give birth.) He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’ (So there is an eleven day range of when it can give birth.) He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2). (This implies that there is a set term for animal pregnancies.) He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’ (And the gap between the births was more than eleven days.) He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’. “Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.
“And your desire shall be for your husband” – there are four desires. The desire of a woman is only for her husband, as it is stated: “And your desire shall be for your husband.” The desire of the evil inclination is only for Cain and his counterparts, as it is stated: “[Sin crouches at the entrance,] and its desire is for you” (Genesis 4:7). The desire of rain is only for the ground, as it is stated: “You remember the earth and fulfill its desire…[the streams of God are full of water]” (Psalms 65:10). The desire of the Holy One blessed be He is only for Israel, as it is stated: “His desire is for me” (Song of Songs 7:11). Another matter, “his desire [teshukato] [is for me]” – we are exhausted [tashim], but even though we are exhausted, we hope [mekavim] for the salvation of the Holy One blessed be He, and we declare the unity of His name each day. Another matter, “and your desire shall be for your husband” – when a woman is sitting on the birthing stool, she says: ‘I will never be intimate with my husband anymore.’ But the Holy One blessed be He says to her: ‘You will return to your desire, you will return to desiring your husband.’ Rabbi Berekhya and Rabbi Simon said in the name of Rabbi Shimon ben Yoḥai: Because her (Referring to the woman who has just given birth.) heart fluttered, that is why she brings a fluttering offering – two turtledoves or two young pigeons. (Leviticus 12:8.) “And he shall rule over you” – Rabbi Yosei HaGelili said: One might think that this means dominion in every sense. Therefore the verse states: “[When a man has taken a new wife…he shall cheer his wife whom he has taken. He shall not yaḥavol the upper and lower millstones” (Deuteronomy 24:5–6). (Yaḥavol is usually understood here as taking an object for collateral for a loan. The Midrash interprets the word in its more usual sense, to injure, and it interprets the millstones as a metaphor for one’s wife (see Ibn Era on Deuteronomy 24:6). Thus the verse forbids physical aggressiveness against one’s wife. ) There was an incident involving a certain woman from the Tevaryanus family who was married to a robber, and her husband mistreated her. The Sages heard, and they went to her house to rebuke him. When she came before the Sages, she took out before them a golden candlestick with an earthenware lamp upon it, (This symbolized the coarse man upon the gentle woman.) affirming what is stated: “And your desire shall be for your husband.” (No matter what, she desires him.)
“May the angel who redeems me from all evil bless the lads, and let my name and the name of my fathers, Abraham and Isaac, be called upon them, and may they proliferate like fish in the midst of the land” (Genesis 48:16). “May the angel who redeems me from all evil…” – Rabbi Yosei bar Ḥalafta said: Sustenance is twice as difficult as childbirth. Regarding childbirth it is written: “In pain [be’etzev] you will bear children” (Genesis 3:16). Regarding sustenance it is written: “With pain [be’itzavon] (The midrash interprets be’itzavon as the plural of be’etzev.) you will eat of it all the days of your life” (Genesis 3:17). Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar said: Redemption is juxtaposed to sustenance, (“The God who has shepherded me.… May the angel who redeems me.”) and sustenance is juxtaposed to redemption. (“He delivered us from our foes.… He gives food to all flesh” (Psalms 136:24–25).) Just as redemption is double, (God performed multiple miracles in redeeming Israel.) so too, sustenance is double. Just as sustenance is [provided] every day, so too, redemption [occurs] every day. Rabbi Shmuel bar Naḥmani said: It is greater than redemption, as redemption is by means of an angel and sustenance is by means of the Holy One blessed be He. Redemption is by means of an angel – “may the angel who redeems me”; and sustenance is by means of the Holy One blessed be He – “You open Your hand and satisfy everything living” (Psalms 145:16). Rabbi Yehoshua ben Levi said: A person’s sustenance is as difficult as the splitting of the Res Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it is written there: “He gives food to all flesh” (Psalms 136:25). “May…bless the lads” – this is Joshua and Gideon. (They were descendants of Ephraim and Manasseh, and angels appeared to them (Joshua 5:14; Judges 6:12).) That is what is written: “It was when Joshua was by Jericho, he lifted his eyes and saw, and behold, a man was standing opposite him.… He said: No, for I am commander of the host of the Lord; now I have come” (Joshua 5:13–14). Rabbi Yehoshua in the name of Rabbi Ḥanina bar Yitzḥak: He cried out from his toenails. (The angel prostrated himself before Joshua, imploring him to accept his help (see Matnot Kehuna; Etz Yosef).) “He said…I am commander of the host of the Lord” – everywhere that I am seen, the Holy One blessed be He is seen. This is a sign: Everywhere that Rabbi Yosei Arokh (Rabbi Yehuda HaNasi’s attendant. ) was seen, Rabbi [Yehuda HaNasi] would be seen. “Now I have come” – ‘I came to Moses your master; however, he prayed: “If Your presence does not go, [do not take us up from here]” (Exodus 33:15). (God sent an angel to lead the Israelites into the Land of Israel, but Moses prayed that God’s Presence itself would accompany them, and not the angel. ) I cannot ascend on High, because I have not yet carried out my mission. I cannot remain below, as he was still praying and saying: “If Your presence does not go [do not take us up from here].” Just make certain that you do not do what Moses your master did to me and rejected me.’ “May they proliferate like fish in the midst of the land” – just as the eye does not have dominion over the fish, (The fish are covered by water and are therefore hidden from human sight.) so, the [evil] eye will have no dominion over your descendants. That is what is written: “The children of Joseph spoke to Joshua, [saying: Why did you give me an inheritance of one lot and one portion; and I am a numerous people, as the Lord has blessed me up to now?]” (Joshua 17:14). He said to them: ‘Are you not concerned about the [evil] eye?’ They said to him: ‘This is the blessing that our ancestor blessed us: “May they proliferate like fish in the midst of the land.”’ Just as fish are caught only by their throat, so, your descendants will be caught only by their throat – “They would say to him: Now say: Shibolet, and he would say: Sibolet” (Judges 12:6). (Forty-two thousand men of Ephraim were identified and killed in that manner.) Just as fish grow in water, but when a single drop falls from above they receive it thirstily like one who never tasted the taste of water in all their days, so it is with Israel, they grow in water, in Torah, but when they hear a novel matter of Torah, they receive it thirstily like one who has never heard a matter of Torah in all their days. Rabbi Levi said: The Israelite women conceived six hundred thousand babies in one night, and they were all cast into the Nile; but they ascended by Moses’s merit. That is what Moses says: “Six hundred thousand men on foot [ragli] is the people that I am in their midst” (Numbers 11:21) – all of them ascended by my merit [leragli]. Rabbi Zakkai Rabba cited it from here: “May they proliferate like fish in the midst of the land” – just as in the midst of the land they were six hundred thousand, so, in the milieu of the fish they were six hundred thousand. (Thus, six hundred thousand babies were cast in the Nile, the “milieu of the fish.” ) Just as in the midst of the land they did not die, so in the milieu of the fish they did not die. One whose name is like the name of fish, (Nun means fish in Aramaic, and Joshua the son of Nun led the Israelites into the Land of Israel.) his son will take them into the Land of Israel: “Nun his son, Joshua his son” (I Chronicles 7:27).
R. Jochanan said: "Providential support of man is twice as difficult (wonderful) as the wonders of travail, for while concerning travail it is written (Gen. 3, 16) In pain (singular) shalt thou bring forth (children, concerning support it is written (Ib. ib., 17) In pain (plural) shalt thou eat." R. Jochanan said again: "Providential support of man is much more difficult than the redemption; for at the redemption, it is written (Gen. 48, 16) The angel who redeemed me from all evil, bless the lads, etc., i.e., only an angel is mentioned here, but concerning providential support of man, it is said (Ib.) The God before whom my fathers Abraham and Isaac did walk, the God who fed me from my first being unto this day."
(Gen. 17:1:) WHEN ABRAM WAS NINETY < -NINE > YEARS OLD…. Let our master instruct us: Is it correct that one is permitted to heal on the Sabbath? (Tanh., Gen. 3:16; Deut. 10:1.) Thus have our masters taught (in Yoma 8:6.): WHERE LIFE IS IN DOUBT, IT OVERRIDES THE SABBATH; but if it is doubtful whether one is recovering or not recovering, one does not override < it >. For the sake of circumcision, however, one does override the Sabbath. R. Jose said: Come and see how dear circumcision is to the Holy One. When he told Abraham that he should be circumcised, it was hard on him. He said: If I circumcise < myself > now, I am lacking one member ('BR). The Holy One said to him: Before you circumcise yourself, [your name is Abram 'BRM] and the numerical value of its letters is 243. Now, since a person has 248 members, it is evident that you are lacking five members. (Cf. Ned. 32b.) But when you circumcise yourself, you are whole. He said to him: Sovereign of the World, how so? He said to him (in Gen. 17:5): YOUR NAME SHALL NO LONGER BE CALLED ABRAM, BUT YOUR NAME SHALL BE ABRAHAM ('BRHM), (The extra letter accounts for the other five members.) and you shall become whole.
Another interpretation (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Eleazar ben Pedat said in the name of R. Johanan: The name of the Holy One is not mentioned in connection with evil but only in connection with good. You know that it is so. When the Holy One created the light and the darkness and gave them names, < Scripture > mentioned his name in connection with the light but did not mention his name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5): AND GOD CALLED THE LIGHT DAY, AND THE DARKNESS HE CALLED NIGHT. So also you find that, when he created Adam and Eve, < Scripture > mentioned his name in connection with them, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…; but when he cursed them, it did not mention his name in connection with them. Thus it is stated (in Gen. 3:16–17): AND UNTO THE WOMAN HE SAID< …. > AND UNTO ADAM HE SAID< …. > Now if you say: < Scripture > mentioned < his name > in connection with the serpent when he cursed him, [since it is written (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, MORE CURSED SHALL YOU BE < THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD…. >]; the sages have taught this: The Holy One has mentioned his name in connection with three things, even though they stood for evil:
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
Praise the Lord, all nations! As it says in the verse (Psalms 86:8), "There is none like You among the gods, O Lord, nor are there any works like Yours." How can flesh and blood create form without being in that form? But the Holy One, blessed be He, created man in His form, as it says (Genesis 1:27), "And God created man in His own image." And He also begets like His form, as it says (Genesis 5:3), "And he begot a son in his own likeness, after his image." The waters are the work of His hands and they swarm, as it says (Exodus 1:7), "And the waters swarmed." When a king who is flesh and blood is criticized, his enemies criticize him, but when the Holy One, blessed be He, is criticized, all praise Him, as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord." Rabbi Pinchas said that a certain philosopher asked Rabbi Yehoshua ben Chananiah, "On what day is the whole world equal, and the nations bow to the Holy One, blessed be He?" He replied, "One day when all are happy, namely, when the rains come. Everyone is sad when the rains are withheld, and when they come down, everyone is happy and praises the Holy One, blessed be He," as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord. And when is this? (Psalms 86:10) For You are great and do wondrous things, and there are none like You. And wondrous things refer only to rain, as it says (Job 9:10), "Who does great things, unfathomable wonders." He who gives rain to the earth. Therefore, praise the Lord, all nations. Rabbi Tanchum bar Chiya said, "The descent of rain is as great as the giving of the Torah. The giving of the Torah brought joy to Israel, and the descent of rain brings joy to all the nations and to all the world, to beasts, to birds, and to wild animals, as it says (Psalms 65:10), 'You visit the earth and water it; You greatly enrich it.' Rabbi says, 'You satisfy its desire,' as it says (Genesis 3:16), 'And to your husband will be your desire.'"...
You said something else to God. David said before the Almighty, "Even though I was a king, Your Kingship is upon me." The Almighty replied, "I don't hold your goodness against you, but to whom do I hold the Saints in the land? The Almighty doesn't call the righteous holy until they are given the land and until the day of death. Why did the Evil Inclination make people in this world and not believe in them until the day of death? Similarly, Solomon said, "There is no righteous person on earth who does good and does not sin" (Ecclesiastes 7:20). Therefore, one is not called holy until they are given the land. Even the Patriarchs were not called holy until they were given the land. As it says, "Behold, in His holy ones He will not trust" (Job 15:15). And when did He trust them? When He said to Moses, "Go and gather the elders of Israel" (Exodus 3:16). From this, Moses inferred and said, "Remember Abraham, Isaac, and Israel, Your servants" (Exodus 32:13). Rabbi Pinchas said, "The forefathers of the world wanted their dwelling to be above, and even so, they were not called holy until they were given the land and the exile was closed before them." Rabbi Chama asked, "What is the verse that states, 'He drags the mighty with His power'? This is the Evil Inclination. 'Mighty with his power' refers to the generation of Enosh, the generation of the Flood, the generation of the Dispersion, and the people of Sodom, as it is written, 'In pain shall you eat of it' (Genesis 3:17), and it says, 'I will increase your pain and your travail' (Genesis 3:16). He increased their pain, referring to the forefathers of the world. Did they lose anything? Scripture says, 'I will not pour out their drink offerings of blood' (Psalm 16:4). As we learned, they went down and returned from the war and recited the Shema in the chamber of hewn stone....
Rabbi Zechariah said: || Merit is transmitted by the hand of the worthy. By the hand of Daniel the sovereignty was transferred to Esther, because he said to the king, Let not the king weep, since all that thou hast done thou hast done according to the Torah. And whosoever keeps the Torah, the Holy One, blessed be He, preserves his kingdom; for thus the Torah says that the man shall rule his wife, as it is said, "And he shall rule over thee" (Gen. 3:16). The king sent in all the provinces to do according to his words, as it is said, "That every man should bear rule in his own house" (Esth. 1:22). He also said to the king: "Let there be sought for the king fair young virgins" (Esth. 2:2). Not "all young virgins," but "fair young virgins." "And let the maiden which pleaseth the king be queen instead of Vashti" (Esth. 2:4); and it is written elsewhere, "And the maiden pleased him" (Esth. 2:9). This refers to Esther. The Holy One, blessed be He, invested her with grace and love in the eyes of all who saw her. "And Esther obtained favour in the sight of all them that looked upon her" (Esth. 2:15 ).
Rabbi Yehuda said in the name of Rabbi Shimon ben Elazar: Why did Rebecca become barren? It was so the nations of the world would not say: ‘Our prayer produced results,’ as they said to her: “Our sister, may you become thousands and myriads” (Genesis 24:60). This was until Isaac prayed on her behalf, and she was remembered. That is what is written: “Isaac entreated the Lord on behalf of his wife” (Genesis 25:21). Rabbi Azarya said in the name of Rabbi Ḥanina bar Pappa: Why did the matriarchs become barren? It was so they would not rely on their husbands due to their beauty. (They would not be fully confident in their relationship with their husbands, despite their great beauty, because their husbands would be frustrated by their barrenness. Therefore, they would place their trust in God (Etz Yosef).) Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Why did the matriarchs become barren? It was so most of the years would elapse without enslavement. (In the covenant of the pieces Abraham was told that the four hundred years, beginning with Isaac’s birth, would contain elements of being strangers, enslavement, and oppression (Genesis 15:13). The fact that the matriarchs were barren, together with the fact that the enslavement in Egypt did not begin until after Joseph and his brothers died, ensured that the majority of the four hundred years elapsed without slavery (Etz Yosef).) Rabbi Ḥoni [said] in the name of Rabbi Meir: Why did the matriarchs become barren? It was so their husbands would enjoy their beauty, for when a woman becomes pregnant, she becomes ugly and revolting. Know that it is so, as all the years that Sarah our matriarch was barren she would sit in her house like a bride under her wedding canopy. When she became pregnant, her luster was altered, just as it says: “With pain you shall bear children” (Genesis 3:16). Rabbi Levi in the name of Rabbi Shila of the village of Ḥamarta, and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: Why did the matriarchs become barren? It is because the Holy One blessed be He desired to hear their speech. He said to them: ‘My dove, I will tell you why I rendered you barren; it is because I desired to hear your speech.’ That is what is written: “For your voice is pleasant, and your appearance is lovely.”
“I am my beloved's, and his desire is for me” (Song of Songs 7:11). “I am my beloved's, and his desire is for me.” There are three desires. The desire of Israel is only for their Father in Heaven, as it is stated: “I am my beloved's, and his desire is for me.” The desire of a woman in only for her husband, as it is stated: “Your desire shall be for your husband” (Genesis 3:16). The desire of the evil inclination is only for Cain and his ilk, as it is stated: “Its desire is for you” (Genesis 4:7). Rabbi Yehoshua [said] in the name of Rabbi Aḥa: The desire of rain is only for the earth, as it is stated: “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10). If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth. Another matter, “and his desire [teshukato] is for me,” we are exhausted [tashim], but even though we are exhausted we anticipate and hope for the salvation of the Holy One blessed be He each and every day, and we proclaim the unity of His name twice as we recite: “Hear Israel, the Lord is our God, the Lord is one.” (Deuteronomy 6:4).
39) (Vayikra 10:6): "And Moses said to Aaron and to Elazar and to Ithamar, his sons": Rebbi says: In (affirming) greatness (as in this instance), we begin from the greater, and in (affirming) derogation, we begin from the lesser. Whence is this (the latter) derived? From (Bereshith 3:14): "And G d said to the serpent: Because you have done this … (Bereshith 3:15) and hatred shall I place between you and between the woman … (Bereshith 3:16) to the woman He said .. (Bereshith 3:17) and to the man He said…" — first the serpent was cursed, then Eve, then Adam.
If one said: I am hereby a nazirite when I will have a son, and a son was born to him, he is a nazirite. If a daughter, a tumtum, or a hermaphrodite [androginos] is born to him, he is not a nazirite, since a son was not born to him. However, if he says: I am hereby a nazirite when I will have a child, then even if a daughter, a tumtum, or a hermaphrodite is born to him, he is a nazirite.
Eve's sin was due to her being seduced by the serpent which had mated with her and introduced its pollutant into her body. The potency of that evil-smelling drop of semen caused her to become subject to menstruation at regular intervals; she therefore had to remain in a state of impurity for seven days, corresponding to the days it took to create the universe. She, after all, had damaged the work of the six days of Creation. When a woman gives birth she is also subject to ritual impurity in a similar way to the impurity of menstruating women, as per Leviticus 12,2. This too is due to the original sin for which she has to suffer great pain when giving birth as per Genesis 3,16.
רבי יהודה אומר ששה באמצע – In the Jerusalem Talmud, it expounds upon זרע/offspring (see Leviticus 22:13), זרעה/her offspring (see Genesis 3:16) and זירועיה/the seed (see Isaiah 61:11), these are three, for these words/ הו"מ to be written זרע/offspring but it is written "זרועיה ותוציא צמחה"/ “For as the earth brings forth her growth [and a garden] makes the seed shoot up,” תצמיח/grow – these are three which makes six. And Rabbi Shimshon [son of Abraham of Sens 1150-1230), of blessed memory, wrote that in the Jerusalem Talmud raises the objection – for what reason do we teach above according to the Rabbis that the boundaries limit? How does Rabbi Yehuda teach that there are six seeds [planted] in the middle? But if you were to say that Rabbi Yehuda is referring to the first clause, meaning that when the first Tanna/teacher states that it is five [seeds sown] and he states six [seeds sown], surely Rabbi Hiyya teaches that Rabbi Yehuda states that there are eighteen [seeds sown] in the middle, so we see that he refers to the concluding clause, but the explanation that there are twelve [seeds sown] on the boarder and six in the middle which makes eighteen does not solve anything in the Jerusalem almud. Therefore, I appears that the height of the border counts for the number of the distance, for if you would not say this, why does it [the Mishnah] take this, it would be a border that is one handbreadth high, let it teach that the garden-bed was eight [handbreadths] by eight [handbreadths] but rather, certainly, it teaches that it is a handbreadth high to inform us that the border is part of the measurement of the distance. And one must say that Rabbi Yehuda, according to his reasoning, that stated in our chapter – like as large as the width of a toe, which is a handbreadth, and one does not have to distance more than an handbreadth, and now, since the height of the boundary is from the number according to Rabbi Yehuda, he is able to sow in all of the garden-bed. And he sows in it six species, thee in one row from the east and three in one row from the west and each and every species is a handbreadth and one-third of a handbreadth wide at the length of two and one-half handbreadths (see drawing #7 found in standard editions of the Mishnah). But the width of that which is sown from these is a handbreadth and a third-of a handbreadth with the length of two and one-half handbreadths and the white line of dry land that is between the three rows that is from this side or whether the three rows that are from the other side, they are six handbreadths along the length of the garden-bed, and the dry land that is between that which is sown is to sow two and one-half handbreadths according to the length of what is sown, but its width is one handbreadth according to the opinion of Rabbi Yehuda for he does not require distancing other than a handbreadth, and they are four blank spaces which are ten handbreadths , the total is that tall of the dry land in the garden-bed is sixteen handbreadths, and in total, all that is sown in the middle of the garden-bed , excluding the borders counts for twenty handbreadths. But according to the Rabbis, one sows one species in the garden-bed five [handbreadths] by five [handbreadths] for one requires one-half a handbreadth from each side from the border. But if you say regarding the Sages, why one does not sow other than one species in the entire garden-bed, and isn’t he able to sow in it five species, a handbreadth by a handbreadth in each and every corner and a handbreadth and a handbreadth in the enter as long as there would not be a diagonal line of the middle handbreadth corresponding to the diagonal line of the garden bed and one-half between the middle sown seed and the sown seed of the corners, because the diagonal line of the garden bed is seven handbreadths and the diagonal of the sown seeds of the corner and of the middle is four and one-fifth handbreadths. And one can say that since the All-Merciful did not permit other than five [sown seeds] within the six [handbreadths], it follows that less than six there is confusion. But Rabbi Meir Rothenberg, of blessed memory, explained that the opinion of Rabbi Yehuda that it is possible that he can so in this garden-bed which is six [handbreadths] by six [handbreadths] and that it has a boundary of a handbreadth of eighteen species like this form (see drawing #8 found in standard editions of the Mishnah). And it will be that the measure of the sown seeds from it will be thirty handbreadths, but when one observes this form, you will find six marked, the length of each one is three handbreadths and the width is two handbreadths, it is found that each side of them has a diagonal line of one and one-half handbreadths by one handbreadth, it is found that these seeds are distant from each other more than a handbreadth and a half. But, if you want to say to Rabbi Yehuda that he should sow nine species in the middle of the garden-bed and according to the measure of this sowing and we should draw it like this figure (see drawing # 9 found in standard editions of the Mishnah), this is impossible because all that is marked from the nine marked and embroidered areas, its length is two handbreadths and its width is two handbreadths, it is found that each side of them has a diagonal line one handbreadth by one handbreadth and this is a handbreadth and two fifths, but we require a handbreadth and a half and it is lacking. And the Halakha is according to Rabbi Yehuda. [and examine his explanation in Tractate Shabbat, Chapter 9 (Mishnah 2)].
1. Rabbenu Baḥya and Rabbi Shlomo Ephraim ben Aaron Luntschitz (Kli Yakar, 1550–1619) both suggest that the offerings recall the sin of Eve in Eden and her punishment that “I will make your pain in childbearing very severe; with pain you will give birth to children” (Gen. 3:16). (Rabbenu Baḥya and Kli Yakar, Commentary to Leviticus 12:6.)
So behold the crown of the priesthood that God, may He be blessed, gave to Israel corresponds to the holiness of the body that there is in man. Hence blemishes are a disqualification with priests. And that is because the priest is holiness of the body. So when there is a blemish in [his] body, he is disqualified from the [Temple] service. And from this you can understand that which they said in Ketuvot (72b), that all the blemishes that disqualify with priests, disqualify with women. But what is their connection together? Rather its explanation is that a woman is also more physical than a man. For a man is similar to the spirit which rules - as it is written (Genesis 3:16), "but he will rule over you" - whereas a woman is similar to the body. And that is why the blemishes that disqualify with priests [also] disqualify with women.
And you should also know that wisdom is separated from man, since he is [only] the bearer of wisdom. And we have explained this thing several times - that the wisdom of a man, who has a body - is separated from him. Yet the word, wise, comes about the man from the angle of himself. Hence it is inappropriate that a man be called, wise, because of the wisdom in him. For what relation does the man - who has a body - have to wisdom? Rather it is only because he had craved to receive wisdom [that it becomes possible to describe him as wise]. And when wisdom is with a man in this way; the bearer - who is the man that receives [it] - becomes actualized with the wisdom that he receives. [This is] like matter - which is the bearer - becoming actualized with the form that it receives. But if the bearer - which is the matter - did not crave for the reception of this form, it is as if there is no complete reception of the form. So it is necessary that there be craving to receive the form here. And that which the craving of the matter for the form was hinted to, is in the verse (Genesis 3:16), "and towards your husband will be your yearning"; and in the words of the Sages that know wisdom (Yevamot 113b), "More than the man wants to marry, the woman wants to be married." And all of this is the craving of the matter to receive the form, to be actualized by it. And that is what it said here, "Who is the wise one? He who learns from all men" - for once he had the craving for wisdom, it is appropriate that he be called wise; since it [then] comes regarding the man from the angle of himself.
And this is their saying (Kiddushin 29b) that "Until twenty years, God, may He be blessed, sits and waits for a man [...] If has not married a woman, He says, 'Let his bones swell.'" And why does He wait these two years? It is rather because when he is twenty years, his form is complete and it is appropriate that he marry a woman - for man is the form for a woman. And that which they said here - that "eighteen [is the age] for the canopy" - is because the canopy is only at the beginning of marriage. For this is the beginning of the time that he should marry, and it is appropriate that the canopy be in these two years, as it is only the beginning. And that is why they said, "Eighteen [is the age] for the canopy." Regardless, regarding the punishment, he is only punished after he is twenty and the form is completed, such that it be appropriate that he be the form for a woman. And since the form is complete when he is twenty, and the form seeks to control everything - for this is something that is certainly drawn to the form; since it is written about a man [regarding his wife] (Genesis 3:16), "and he shall rule over you" - behold, domination is appropriate for the man, who is compared to the form. And this is that which he said, "Twenty [is the age] for pursuit."
so ist er kein Nasir. Wenngleich unter בנים auch „Töchter“ verstanden werden (z. B. Gen. 3, 16) und das Verb בנה, zu dem das Substantiv בן gehört „fortpflanzen“ schlechthin bedeutet (Gen. 16, 2), so bezeichnet doch der Volksmund mit בן nur den „Sohn“, und bei Gelübden sind die Worte in dem Sinne aufzufassen, in dem das Volk sie gebraucht, vgl. Ned. III, N. 63
In the case of the news and the blessing, “Behold, thou art with child, and thou shall bear a son,” that were told to Hagar, (142. Gen. 16:11.) (her conceiving is mentioned) because the conception and birth necessarily precede the existence of the child, thus those evils (must precede) the benefits and the blessing. (This is also stated explicitly) in the curse of Eve, beginning “and unto the woman He said …” (143. Gen. 3:16.)
SIN COUCHETH. Some say that chattat (sin) is used here in place of avon (iniquity). (Scripture writes, Sin coucheth (chattat rovetz). The problem is that sin is a feminine noun and rovetz is a masculine verb. The phrase should read chattat rovetzet, hence the comment that chattat has been substituted for avon. They mean the same thing (Krinsky). The printed texts have chet. However, the Bible has chattat, Vat. Ebr. 38 has chattat, and we have followed suit.) There are also those who explain this clause to mean that thy iniquity (sin) will couch over thy grave at the day of judgment. They further explain the pronominal suffix of teshukato (its desire) as referring to Abel. Its meaning is, why are you wroth that I accepted Abel’s sacrifice since he is obligated to obey thee (ve-elekha teshukato), and thou art a ruler over him? (I.E. explains teshukah as meaning obedience. See his comment on Gen. 3:16. Cain was a “ruler” over Abel because he was the older brother. One cannot explain and unto thee is its desire as referring to iniquity since iniquity is not a person.) Others say that the pronominal suffix of teshukato (its desire) refers to the impulse (yetzer) even though this impulse (yetzer) is not mentioned in this verse. These commentators explain sin coucheth at the door as meaning that your sin lies in wait at the door of your house and is always with you. Others interpret door (petach) as referring to the door of the mouth, as in Keep the doors (pitche) of thy mouth (Micah 7:5). (Man can sin even with his mouth (Filwarg).) However, in my opinion the word chattat (sin) in sin coucheth at the door is in the construct, and it is the impulse of man’s heart that “coucheth” with him. (Chattat is in the construct with yetzer (impulse). However, the word yetzer is not in the text and has to be supplied by the reader. In other words, chattat is short for chattat ha-yetzer. This eliminates the problem of a feminine noun (chattat) having a masculine verb (rovetz). The clause should thus be understood: the sin of the impulse of your heart coucheth at the door; that is, it is always with you.)
נבקעו כל מעינות תהום רבה וארבות השמים נפתחו, “all the fountains of the great ‘deep’ were opened and the ‘windows’ of the heavens were opened.” Actually, we would have expected the Torah to write: “on this day the windows of the heavens were opened as well as the all fountains of the “deep.” The Torah should first have mentioned the waters from the “higher” regions before mentioning the waters from below the earth. It is possible to explain the unusual order of recording the origin of these waters as a sign that the Torah wanted to stress the punitive nature of what occurred as being something that could be felt immediately. We find that whenever the waters originating in the heavens are mentioned as a source of blessing the Torah mentions those waters before referring to moisture on the ground. For instance, when Moses blessed the people in Deut. 33,13 he speaks of ממגד שמים מטל ומתהום רובצת תחת, “with the heavenly bounty of dew from above and with the deep waters crouching below. We may deduce that this is why the Torah did not write: “G-d brought the deluge upon earth,” but “the waters of the deluge were found on earth” (verse 11). The Torah did no wish to associate G-d’s name with a statement which may lead the reader to conclude that G-d initiated what is perceived as evil. You will observe that even in verse 23 where the Torah writes וימח את כל היקום, “He blotted out all existence,” the Torah does not identify the subject of “he,” although G-d’s name had not appeared for several verses previously. All of this is part of the Torah’s policy not to associate G-d with initiating disaster if it is at all avoidable. As soon as the force of the deluge abated somewhat and the waters cooled off, the name of G-d, albeit His attribute of Justice, אלוקים, is mentioned in 8,2 when G-d is reported as making a beneficial wind blow over the earth. Even in Genesis 3,16 where the Torah narrates what G-d said to Chavah when He decreed her punishment, the Torah refers to G-d only in the third person, i.e. impersonally, writing אל האשה אמר וגו', “to the woman He had said, etc.” The same applied in 3,17 where G-d is reported as telling Adam about his punishment. As soon as G-d provided man and his wife with clothing, however, (3,21) we find that all of a sudden the Torah refers to G-d again as ה' אלוקים.
A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]
The discharge called זיבה is not of the same category; this is why when the Torah describes the phenomenon it emphasises that it occurs during the days of the month when menstruation cannot be expected (verse 25). Alternatively, this discharge may occur many days after she had finished her monthly cycle. This discharge is an abnormality just as the discharge of semen-like fluid in the male is an abnormality. In both instances the cure has to be followed by a sacrificial offering. It is worth noting that we are not familiar with the disease called נדה, menstrual discharge, amongst any other female species. It is something exclusive to the human species and due to the sin committed by the first woman when she ate from the tree of knowledge. According to Sotah 12 it was the result of a decree recorded at that time that not only she but all women after her would experience discomfort, pain, etc., in anything connected with conception, pregnancy, birthing, etc., (compare Genesis 3,16). Seeing that the beasts have no intelligence and their entire lives are not based on considerations involving reward and punishment, there is no reason to afflict the female of their species with such a natural disease. One may speculate that due to the spirit of impurity which has become an integral part of woman ever since that experience with the serpent, woman is able to display drops of blood on a mirror or glass surface after she has looked at it with intensity during the beginning of her state of menstruation. (compare what we wrote on Leviticus 12,2 at the end.)
Give them, O Lord, what You will give The prophet prays that they should die when young, for the mourning for a child is not as bad as the mourning for an adult. Therefore, if it is impossible that they die from birth, from the womb, or from conception, for it was already decreed from the Creation of the world, (Gen. 3: l6) “And to your husband shall be your longing,” give them quickly in their childhood what you say to give to them after a time, for You said, “For, if they raise their children. I will bereave them.” [from Pesikta Rabbathi 45:3]
yearns (שׁוֹקֵקָה) desires. Comp. (Gen. 3:16) “And to your husband shall be your yearning (תְּשׁוּקָתֵךְ) .”
Arm yourselves with purity Arm yourselves with purity of the heart. Some explain נשקו as garnimont in Old French, equipping. (This is from the verb, garnir. Garnimont means to provide, as in Gen. 41:40). Menachem (p. 179) interprets it as an expression of desire, as (in Gen. 3:16): “Your longing (תשוקתך) shall be for your husband.”
וברכתיה, both during her pregnancy, the act of giving birth, and in the raising of the son, all of these being painless. This is the exact reverse of the curse G'd decreed on Chavah and women in general, when He said בעצב תלדי בנים, "you will give birth to children in pain and sorrow." (Genesis 3,16) Sarah was promised to be spared that curse which other women are afflicted with. This may be the meaning of Isaiah 29,22 אשר פדה את אברהם, "who has redeemed Avraham i.e. from the painful experience associated with raising children. (Sanhedrin 19)
As He had said. “I will bless her” (17:16) — that is, He delivered her from the curse of Chavah (see 3:16).
ואשה כי תהיה זבה דם, here the Torah teaches rules concerning the menstruating woman and the one afflicted with untimely discharges from her vagina, stating that purification of the latter requires two offerings, a sin offering and a burnt offering. The Torah testifies by the nature of the offerings required that the disease described “does not come out of the blue,” but was the result of improper thoughts or even improper actions which preceded it. Original woman who was punished for her sin was not only punished for eating from the tree of knowledge, but for the thoughts which ran through her mind prior to translating sinful thought into sinful action. We believe that this is reflected in the wording of the punishment הרבה ארבה עצבונך, “I will greatly multiply your discomfort” (during pregnancy and giving birth) (Genesis 3,16) The punishment fitted the crime which was not something that was the result of a sudden impulse. The seven days until purification from the date of the end of the state of zavah is achieved, gives her time to reflect and to think pure thoughts as opposed to the time she had originally spent before violating G’d’s commandment not to eat from that tree. When the proper thoughts course through her mind during these seven days called appropriately שבעה נקיים, seven days of purification, her mind and not only her body will have been cleansed from improper attitudes so that the ritual immersion cleanses both body and mind. When this is the case, the two offerings required by the zavah will bring her the atonement for previous misdemeanours both in thought and in action. The sin offering atones for sinful action, the burnt offering for forbidden thoughts.
“I will make most severe your pangs in childbearing; in pain shall you bear children” [3:16]. The women were punished with three things. Menstrual and virginal blood is her pain. The second is that you will be with pain in pregnancy. The third is when she gives birth; she will have more pain. (Toldot Yizhak, Genesis, 3:16.) The curse that the woman was cursed with applies to all women. Even the wife of a king or a lord must have those three troubles and no amount of money will help her, because the woman committed the sin deliberately. However, the curse that Adam was cursed with only applies to peasants and ordinary people who must earn their bread by the sweat of their brow, but nobles and kings do not have the curse. We find the exact opposite among the wives of the nobles and kings or rich people that they have greater difficulties in childbirth. This is because they don’t have the curse of earning their bread by the sweat of their brow they suffer the curse of childbirth more severely. However, a woman who works has children more easily and because she has the curse of hard work the Holy One in His benevolence does not give her difficult childbirth.
“Your urge shall be for your husband” [3:16]. Even though the woman is subservient to her husband in that she must obey him like a servant obeys his master, it would be normal that the woman should have no desire for her husband. Nonetheless, the Holy One caused that she should have desire for her husband and desire that he should dominate her like a lord over his servant. (Ramban, Genesis, 3:16.)
“By the sweat of your brow shall you get bread to eat” [3:19], with sweat and hard work should you eat your bread. If they had not committed the sin, they would have eaten unmilled wheat and it would have tasted like good bread. (Toldot Yitshak, Genesis, 3:19.) Bahya writes that the woman must suffer five kinds of pain. Menstrual blood, virginal blood, difficult pregnancy, difficult childbirth and pain that she must yearn for her husband. She has pain that he has dominion over her because she gave him to eat from the apple and that is why the man has dominion over her. (Bahya, Genesis, 3:16.)
[200] And to the woman He said, “I will greatly multiply thy sorrows and thy groaning” (Gen. 3:16). Woman, who is, as we have seen, Sense, is the subject of an experience peculiarly her own, namely grief, which is called “sorrow”; for there is a quarter of our being in which gladness takes rise, and in that same quarter does grief also take rise: but it is through the senses that we feel gladness, so that of necessity we feel grief also through them. But the excellent and cleansed Mind grieves least, for the senses assail him least. But the foolish Mind experiences grief abundantly, having no antidote in the soul, with which to repel the deadly ills that come from the senses and their objects.
[216] Sense, however, is always sorrowing and groaning, and with pangs and incurable pain bringing forth perception, as God Himself says, “In sorrow shalt thou bring forth children” (Gen. 3:16); sight brings forth seeing, the ear hearing, taste tasting, in a word sense perceiving: but not without sore distress to the foolish one does she do each of these things, for to such an one pain is caused as he sees and hears and tastes and smells and generally exercises any sense.
[220] “And to thy husband,” He says, “shall be thy resort” (Gen. 3:16). Sense has two husbands, the one lawful, the other a seducer. After the fashion of a seducing husband the thing seen acts on the sight, the sound on the hearing, the flavour on the palate, and so with the rest one by one. And these turn away and invite to themselves the irrational sense and get the mastery of it and domineer over it. Beauty enslaves the sight, the pleasant savour the palate, and the several objects of sense enslave the sense corresponding to them.
(a) Of the Woman (Gen. 3:16) (200–245).
The Tigris is a very cruel and mischievous river, as the citizens of Babylon bear witness, and so do the magi, who have found it to be of a character quite different from the nature of other rivers; however they might also have another reason for looking on it with aversion. But the Euphrates is a gentler, and more salubrious, and more nourishing stream. On which account, the wise men of the Hebrews and Assyrians speak of it as one which increases and extends itself; and on this account it is not here characterised by its connection with other things, as the other three rivers are, but by itself. My own opinion is, that these expressions are all symbolical, for prudence is the virtue of the rational part of man; and it is in this that wickedness is sometimes found. And fortitude is that portion of the human character which is liable to degenerate into anger. And sobriety, again, may be impaired by the desires, but anger and concupiscence are the characteristics of beasts; therefore the sacred historian has here described those three rivers by the places which they flow round. But he has not described the Euphrates in that manner, as being the symbol of justice, for there is no certain and limited portion of it allotted to the soul, but a perfect harmony of the three parts of the soul and of the three virtues is possessed by it.
Why the curse is pronounced on the serpent in this manner, that he shall go on his breast and on his belly, and eat dust, and be at enmity with the woman? (Genesis 3:16).
Why the curse pronounced against the woman is the multiplication of her sadness and groans, that she shall bring forth children in sorrow, and that her desire shall be to her husband, and that she shall be ruled over by him? (Genesis 3:16).
Why the curse pronounced against the woman is the multiplication of her sadness and groans, that she shall bring forth children in sorrow, and that her desire shall be to her husband, and that she shall be ruled over by him? (Genesis 3:16). Every woman who is the companion for life of a husband suffers all those things, not indeed as a curse but as necessary evils. But speaking figuratively, the human sense is wholly subjected to severe labour and pain, being stricken and wounded by domestic agitations. Now the following are the children in the service of the outward senses: the sight is the servant of the eyes, hearing of the ears, smelling of the nostrils, taste of the mouth, feeling of the touch. Since the life of the worthless and wicked man is full of pain and want, it arises of necessity from these facts that every thing which is done in accordance with the outward sense must be mingled with pain and fear. In respect of the mind a conversion of the outward sense takes place towards the man not as to a companion, for it, like the woman, is subject to authority as being depraved, but as to a master, because it has chosen violence rather than justice.
At that moment, Eve was cursed with ten curses, as it says (Genesis 3:16), “He said to the woman: I will increase and increase your pangs in childbearing; you will give birth to children in pain. You will desire your husband, and he will rule over you.” This [“increase”] and that [“increase”] – one refers to the blood from the pain of menstruation and one refers to the blood from the pain of virginity. “Pangs” refers to the pain of raising children, and “childbearing” refers to the pain of pregnancy. “You will give birth to children in pain” is exactly what it says. “You will desire your husband” teaches that the woman desires her husband when he leaves for a trip. “And he will rule over you” means that a man declares his will aloud, while a woman keeps hers silent. She is wrapped up as if she were in mourning, held captive as if she were in prison, and kept apart from all men. And what was it that caused her to touch [the fruit]? The fence that Adam made around his words! Because of this, they say: If a person makes a fence around his words, he will not be able to live up to his words. And they also say: A person should not add upon the words that he hears. Rabbi Yosei says: Better [a fence] ten handbreadths high that stands, than one that is a hundred arm-lengths high that falls! What was the wicked snake thinking during that episode? I will go and kill Adam and marry his wife, and then I will be king of the whole world! And I will walk tall and upright, and I will eat all the delicacies of the world! So the Holy Blessed One said to him: You said, I will kill Adam and marry Eve. Thus, “I will place hostility [between you and the woman]” (Genesis 3:14). You said, I will be king of the whole world. Thus, “you will be the most cursed of all the animals” (ibid.). You said, I will walk tall and upright. Thus, “you will crawl on your belly” (ibid.). You said, I will eat all the delicacies of the world. Thus, “you will eat dirt all the days of your life” (ibid.). Rabbi Shimon ben Menasya said: It is a pity that a great helper was lost from the world. For if the snake had not been cursed, everyone in Israel [i.e., the Jewish people] would have two snakes in his house. One would be sent out to the west, and one would be sent out to the east, and they would bring back gems and precious stones and pearls and every precious thing in the world. And no creature could harm them. And not only that, but they could put them underneath a camel, or a donkey, or a mule, and they would gather the dung and bring it to gardens and orchards [for fertilizer].
Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous. How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God. (And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.) Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all. Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.” (On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six. (This is according to the tradition that each son was born with a twin girl who would become his wife.) On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months. When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves, (Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a.) and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.” The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].” At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?” At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed. When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.” Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.” And it says (Exodus 15:19), “The Eternal will reign forever and ever.”
The Gemara poses a question: Is that so? Is it proper for a woman to demand her conjugal rights from her husband? But didn’t Rav Yitzḥak bar Avdimi say: Eve was cursed with ten curses, due to the sin of the Tree of Knowledge, as it is written: “To the woman He said, I will greatly multiply your pain and your travail; in sorrow you shall bring forth children; and yet your desire shall be to your husband, and he shall rule over you” (Genesis 3:16)?
Rav Yitzḥak bar Avdimi proceeds to explain this verse. “To the woman He said: I will greatly multiply [harba arbe]”; these are the two drops of blood unique to a woman, which cause her suffering, one the blood of menstruation and the other one the blood of virginity. “Your pain”; this is the pain of raising children. “And your travail”; this is the pain of pregnancy. “In sorrow you shall bring forth children”; in accordance with its plain meaning, i.e., the pain of childbirth.
Rebbi Mana said, I heard in the name of Samuel that there is no difference between recognizing a pregnancy and giving birth, but I do not remember from whom I heard this. Rebbi Abba bar Cohen said before Rebbi Yose, Rebbi Jeremiah said this. Rebbi Ḥizqyah said to him, Rebbi Jeremiah did not say this; Rebbi Yose was offended by him. He said to him: Even Joshua who was bound to Moses would not have said so, but you said so! He checked himself and said, it is true that he said that but as a person who quotes something and questions it; does Abba bar Abba disagree with his son Samuel? Rebbi Berekhiah in the name of Samuel: A woman gives birth only either after 271, 272, 273, or 274 days. Rebbi Mana said to him, from whom did the rabbi hear this? He said to him, from Rebbi Abba. The position of Rebbi Abba seems inverted. There, he says, there is a difference between recognizing a pregnancy and giving birth, and here, he says so? Rebbi Abba bar Zuṭra in the name of Samuel: Everything which is “many” is 273.
(Gen. rabba 20(12), 45(14), 63(8).) Rebbi Joḥanan in the name of Rebbi Eleazar ben Rebbi Simeon: We do not find that the Omnipresent talked to a woman, except only to Sarah. But is there not written (Gen. 3:16.) : “To the woman He said: I shall increase,” etc.? Rebbi Jacob of Kefar Ḥanin (Elsewhere he is called “from Kefar Ḥanan”.) said, through an interpreter (Adam is addressed by the Eternal in 3:9, the woman in 3:13, the snake in 3:14.) . But is there not written (Gen. 25:23.) : “The Eternal said to her, two peoples are in your womb”? Rebbi Abba bar Cahana said, the Word fell to her (A word about her fell to a prophet (in the opinion of Gen. rabba, Sem ben Noah.)) . Rebbi Biri said, how many weaver’s shuttles! The Holy One, praise to Him, desires to hear the talk of the just women: “He said no, but you laughed. (The only time we find a mention of God addressing a woman directly it is about an unimportant matter.) ”
With regard to the praise due to God for sustaining the world, the Gemara cites a statement that Rabbi Yoḥanan said: The task of providing a person’s food is twice as difficult as the suffering endured by a woman in childbirth. While, with regard to a woman in childbirth, it is written: “In pain [be’etzev] you shall bring forth children” (Genesis 3:16), with regard to food, it is written: “In toil [be’itzavon] you shall eat of it, all the days of your life” (Genesis 3:17). Itzavon is a superlative form of etzev, which indicates that it is more difficult to support oneself than to give birth.
§ The verse states concerning Moses: “And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months” (Exodus 2:2). The Gemara asks: But Jochebed was pregnant with Moses for three months at the outset, before Amram remarried her, as will be explained further. Rav Yehuda bar Zevina said: The intention of the verse is to juxtapose her giving birth to her becoming pregnant. Just as her becoming pregnant was without pain, so too, her giving birth was without pain. From here it is derived concerning righteous women that they were not included in the verdict [pitkah] of Eve that a woman will suffer pain during childbirth (see Genesis 3:16).
The Gemara asks: Is this last statement derived from here? It is derived from there: “And your desire shall be to your husband” (Genesis 3:16), which teaches that a wife desires her husband when he is about to depart on a journey. Rav Yosef said: The additional derivation cited by Rabbi Yehoshua ben Levi is necessary only near the time of her set pattern, i.e., when she expects to begin experiencing menstrual bleeding. Although the Sages generally prohibited intercourse at this time due to a concern that the couple might have intercourse after she begins bleeding, if he is about to depart on a journey he must have intercourse with her.
Three times a year all your males shall appear before the Sovereign יהוה, the God of Israel.
(Meaning of verse uncertain.) Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master.”
To the woman He said, I will greatly increase your sorrow and your pregnancy. You will give birth to children with pain. Your desire will be for your husband, and he will dominate you.
You shall not multiply from your toil and your labor with toil you shall bear children, and to your husband, your leadership shall be, and he shall have dominion over you by choice.
Unto the woman He said, Multiplying, I will multiply thy affliction by the blood of thy virginity, and by thy conception; in sorrow shalt thou bear children, and to thy husband shall be thy desire, and he will have rule over thee unto righteousness or unto sin.
| וּלְאָדָ֣ם אָמַ֗ר כִּֽי־שָׁמַ֘עְתָּ֮ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֙אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֙יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכְלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃ | 17 J | To Adam [God] said, “Because you did as your wife said and ate of the tree about which I commanded you, ‘You shall not eat of it,’ Cursed be the ground because of you; By hard labor shall you eat of it All the days of your life: |
This corresponds to the 4 cups of wine at the Passover Seder. Wine has two parts, as our Rabbis Z"L said, "if a person is worthy it makes him a head and if he is not worthy it makes him a poor person". Yoma 76b. This means that a person's knowledge is elevated by the wine, and being that the essence of knowledge is the revelation of providence, knowledge of providence is enhanced by drinking wine and one becomes a 'head'. But when a person is not worthy, the opposite happens and one becomes poor, for the true pauper is he who lacks knowledge, which is the main cause of material poverty. When a person lacks knowledge of providence, which is the essence of knowledge, this causes poverty, as in, "you shall eat it with despair" (Genesis 3:17), representing oppression and poverty that come on account of the blemish of eating of the tree of knowledge of good and evil, which corresponds to natural sciences. Furthermore, nature corresponds to darkness and night, corresponding to the blemish of the moon, which is the root source of poverty, as is known. Wine is therefore comprised of both elements: it brings on sleep, which corresponds to nature, which corresponds to night and sleep, and when one is worthy, it arouses from sleep, as in, "your pallet is like good wine which makes the lips of the sleeping speak". Song of songs 7:10. Good wine, which comes from the realm of holiness, arouses a person from sleep, represented by speech. During sleep, speech disappears, while good wine arouses from sleep and evokes speech, which comes from knowledge, as in 'makes the lips of the sleeping speak', which corresponds to providence, corresponding to the arousal from sleep. And since wine is comprised of both elements, when a person is worthy it represents knowledge, Providence, as in, "wine that makes glad", corresponding to the world of the future, as in "wine makes glad" (Psalms 104:15). And when one is not worthy it is an intoxicating wine, which confuses knowledge and errs with natural sciences, which corresponds to sleep. Therefore wine must be carefully guarded from the touch of a non-Jew, more than anything else. Nothing else in the world besides wine becomes forbidden by the touch of a non-Jew. As soon as a non-Jew touches wine, and touch is with the hands, the wine is drawn into the realm of nature, which corresponds to the non-Jew, since the wine itself is comprised of both aspects. Therefore a non-Jew, who corresponds to nature, makes the wine impure with the touch of his hand, for the wine is immediately drawn into the realm of nature, and is therefore unsuitable for a Jew, who is above nature, and whose food and drink should be holy, since the knowledge of providence is drawn through food and drink. Therefore, the blemish of the wine is specifically by their touch with the hands, for the blemish of the knowledge of providence is mainly through a blemish of the hands, of the 28 phalanges of the hands, which correspond to the 28 letters of creation. The hands of the non-Jews though, are the opposite of this, and are in the category of "the hands are the hands of Esau" (Genesis 27:22), corresponding to the mistaken belief in nature, corresponding to "my power and the might of my hand", and therefore wine is blemished by the hand of a non-Jew. This forbidden wine is then in the category of the mistaken belief in natural sciences, which corresponds to sleep. This is alluded to in the word Nesekh, נֶסֶךְ, the term for forbidden wine, as in, "For G-d Nasakh נָסַךְ (poured) a spirit of slumber" (Isaiah 29:10), which refers to stargazers who have a mistaken belief in the constellations. Therefore at the time of the Exodus from Egypt, when Providence was revealed, it is a commandment to drink 4 cups of wine, for wine is then in the category of 'if one is worthy the one becomes a head', for now at the Passover Seder, knowledge is elevated and providence is greatly revealed through the wine, for G-d drew Providence and broke the night, the sleep, as in "around midnight I will go out within Egypt". Wine is then in the category of 'wine makes glad' and a person is able to speak and tell the story of the Exodus from Egypt on this night, by means of the wine as in 'wine makes the lips of the sleeping speak'. This corresponds to "song is only recited on wine". Berachot 35b. For all songs are drawn from the world of the future, when song will be aroused in the world, as stated in the holy Zohar III 286b, as in, "Then Moses will sing". Exodus 15:1. It does not say 'sang', in the past tense, but 'will sing' in the future, teaching us that he will sing in the world of the future. Sanhedrin 91b. This is because the essence of song comes from the world of the future, when Moses will sing, for song will then be aroused in the world. This is the source of all songs - song in this world over miracles, for all miracles come about by G-d drawing providence from the end of the world, from the world of the future, into this world. And when a miracle takes place, we draw song from the world of the future into this world, which is all the songs for the miracles that we sing. Therefore, song is only recited over wine, for wine will then be absorbed into holiness, corresponding to knowledge of providence, for the essence of song is drawing providence, which is the song for the miracle, into this world, which is why song should be over wine. This is represented by the 4 cups of wine at the Passover Seder, corresponding to the Four Kingdoms. When wine is absorbed into holiness, corresponding to Providence, all exiles of the Four Kingdoms are subdued, for their main power is through nature, and by means of the Providence that is revealed by the knowledge that is drawn by the 4 cups of wine, they are all eliminated.
Now, those people who succumb to the desire for money and do not believe that the Holy One can provide man with a livelihood through an easy way, extend great effort in chasing after their sustenance. They eat their bread with sorrow, as in (Genesis 3:17), “with great sorrow you will eat,”—sorrow being melancholy. Such people are tied to the countenance of the Other Side, “other gods,” darkness, the aspect of death, as is written (Lamentations 3:6), “He set me in darkness [as those long dead].”
However, because of a love for money, one succumbs to the black of the Other Side—the aspects of “Saturn, a black vessel,” melancholy, as in (Genesis 3:17), “with great sorrow you will eat.” One falls into and encirclements of the Other Side, as in (Psalms 12:9), “The wicked go round about.” He desires and longs for money, as in (Numbers 11:8), “The people ShaTu (strolled about) and gathered it”—with ShTuta (foolishness) (Zohar II, 62b), the very opposite of wisdom.
These are among the many thoughts which the Rebbe shared with us regarding the above. All this talk about the good old days is the work of the Evil One. He wants people to speak like this to make them suffer and worry all the more about their livelihoods. He would like to make them feel that there is no hope at all now, Heaven forbid.
And to Adam he said, "Given that you have eaten from the tree and the evil impulse has entered so greatly into you, there is no protection [from you] besides the knife." As if man was not afraid of death, he would rob, extort, abuse and destroy the world because of the evil impulse. Therefore He penalized him with death; and also [with] exertion, which 'causes iniquity to be forgotten.'
And that blessing that He blessed them on the sixth day, saying, "Be fruitful and multiply" (Genesis 1:28), was after they were corrupted, such that reproduction was necessary. Know [that it is so], as it is written [there], "fill the earth and subdue it." And if it was before they were corrupted, He should have said, "fill the Garden," since that is where they resided before [this]. Rather that blessing was after they were corrupted, but it was written with the creation [earlier nevertheless].
ולאדם, Rabbi Yehudah, son of Rabbi Shimon points out that the word for G-d appears a total of 71 times before this word. This is an allusion to the number of judges that comprise the Jewish Supreme Court, known as Sanhedrin. The verse is a hint that G-d convened the Supreme Court in the celestial regions to decree the death penalty on Adam. If, after making your own count you found that G-d’s name had already appeared 73 times, you must remember that in the expression: בצלם אלוהים or in והייתם כאלוהים, the word ”elohim, is not sacred, as it does not mean “G-d,” but “angel.” Our author had drawn attention to this already in his commentary of Genesis 1,27.
ולאדם אמר, ”and to Adam He had said:” Bereshit Rabbah, 20,3 in commenting on the words: “and He had said to Man,” writes that of all creatures only three perform sexual union while facing one another’s face; they are: the human beings, the snake and the fish. They enjoy this distinction because in the Holy Scriptures we read that each of these species had been spoken to by G-d, directly. Man had been addressed by G-d in our chapter. The snake had been addressed by G-d also in our chapter. The fish that had swallowed and spat outJonah had also been addressed by G-d directly, as we read in Jonah: 2,11.
כי שמעת לקול אשתך, “because you (preferred) to listen to the voice of your wife, etc.;” instead of to My voice. She had revealed the secret to you that the serpent had revealed to her, you cannot claim to have been ignorant, and that is why you have to be punished.
ארורה האדמה, “the soil has become cursed;” the earth had been guilty on its own account, as G-d had commanded it in Genesis 1,11: תדשא הארץ עץ פרי עושה פרי, “to produce edible trees bearing edible fruit;” however the earth had failed to produce edible trees (compare 1,12) The curse on the earth lasted only as long as Adam would live on it, i.e. כל ימי חייך, “as long as you are alive.” If you will make a careful count, you will find that from the day Adam died until Noach was born, no one had been born, and with Noach’s birth the original blessing returned to the earth. Noach’s father, Lemech, was aware of this, this is why he exclaimed at the birth of his son (Genesis, 29) זה ינחמנו ממעשי ידינו ומעצבון ידינו מן האדמה אשר אררה ה'. “this one is destined to comfort us for the hard work we had to do and the disappointments we have experienced as the result of G-d having cursed the soil.”The Torah, after the deluge, testifies that Noach became an outstanding farmer, איש האדמה, who also planted a vineyard. (Genesis 9,20)
בעבורך, not “on account of you,” but “relative to your harvest.” We find the word עבור meaning: “harvest,” in Joshua 5,11, where the Israelites are described as for the first time eating from the produce of the Holy Land (instead of manna). The Torah had told us that subsequent to the earth’s having been cursed it would (not exclusively) produce thorns and thistles although it had been sowed with perfectly good seeds. (3,18)
כל ימי חייך, “all the days of your life.” If you were to ask that if the earth only produced thorns and thistles how was Adam able to live on it for 930 years as testified by the Torah? (Genesis 5,5) Besides, had the Torah not warned him that he would die on the day he ate from the tree of knowledge? He was allowed to continue living for a while as part of his excuse had been perfectly logical, namely his argument that he had thought that G-d had given him a wife only for his benefit not as someone who would seduce him into sinning.
ארורה האדמה בעבורך, “the earth will henceforth be cursed on your account.” [Seeing that the expression בעבור is usually understood as introducing a positive result, our author wanted to justify its use here. Ed.] He understands the earth being cursed as the result of Adam not having been able to resist his powerful craving to taste the forbidden fruit. He cites the use of the expression עבור as being used in a similar sense when the Israelites for the first time, instead of eating bread that descended from heaven. i.e. manna, eating bread that had originated from earth, something that they had on occasion longed for even in the desert. (Numbers chapter 11 and 21) Compare Joshua 8,11-12 where the Israelites eating normally grown food is described as עבור הארץ, according to our author as something they craved as having grown from the earth. The fact that G–d tells Adam that the earth will bring forth thorns and thistles instead of “bread,” shows that the punishment fits the crime, as thorns and thistles are certainly not what Adam craves in response to his working the soil.
Because you listened to your wife, etc.: He did not begin [by] saying, "Because you ate from the tree, etc." Rather, because He did not punish him like He said - "for on the day you eat from it, you will surely die" (Genesis 2:17) - hence God explained to him that if he had eaten contemptuously, it certainly would have been fit to punish him immediately. And this is like the way of Scripture with Nadav and Avihu, "when they came close before the Lord and died" (Leviticus 16:1). Such that it was their coming close before the Lord that caused them to die immediately for their sin, since they brought a strange fire; and it is explained there. If so, also with Adam who was then standing there close in front of the Lord - if he had sinned volitionally, it would have been fit that he would die immediately. Hence God said to him, "Because you listened to your wife, etc." - and that is only inadvertent - your punishment is only that which is required according to your status now.
The ground will be cursed for your sake (beavurkha): The literal meaning of every, "for the sake of (beavur)," is for his good, so that it be like this. And it is like in, "for the sake of your blessing me" (Genesis 27:19). And here too, its literal meaning is, for your good. For after the love of God left you, the best thing before you is that the ground be cursed, and you come to, "with toil you shall eat from it" - with labor and with much work.
All the days of your life: That you should not think that there only be a need for the working of the land the first time. About this, He said, "all the days of your life." And all of this is for man's good, that he should not go away from the paths of God. And it is like they said (Avot 2:2), "Toil in both of them causes iniquity to be forgotten." And it is like I wrote in Parashat Shelach on the verse, "the Land is very very good" (Numbers 14:7), see there.
AND UNTO ADAM…CURSED IS THE GROUND. It will not yield much produce.
IN TOIL THOU SHALT EAT OF IT. This is short for thou shalt eat of its produce. (The verse literally reads, thou shalt eat it (the ground). However, man does not eat the ground. Therefore I.E. says that our verse is abridged (Weiser).) And let them be of those that eat at thy table (I Kings 2:7) (The verse literally reads, and let them be of those who eat thy table. The words “the food of” must be supplied by the reader.) is similar.
ולאדם אמר. And G'd had said to Adam. We need to understand why G'd mentioned Adam's "listening to the voice of his wife;" It would have sufficed to say: "because you ate from the tree, etc.;" Besides, why did the Torah add the word "to the voice?" Could the Torah not simply have said "because you listened to your wife, etc.?" Having in mind that we explained that Adam had not been aware at the time he ate that the fruit he ate was from the tree of knowledge, it would not have been appropriate for the Torah to simply say: "because you ate from the tree, etc." since in fact he did not eat from the tree knowingly but inadvertently. The Torah therefore had to spell out that Adam's sin was accepting the words of his wife without checking them. As a result of his failure to investigate his wife's words more closely, he "ate from the tree." The reason the Torah refers to the "voice" of Adam's wife is to alert us to the fact that Adam was satisfied that it was his wife talking; he did not bother to analyse what she was saying. When she told him: "take and eat," this is what he did. He did not ask where the fruit came from. The Torah alludes once more to Adam's error in not giving Eve precise instructions when it says: "from the tree which I told you not to eat from." Adam had only told Eve not to eat from the fruit of the tree. The lack of adequate information at the time Adam relayed G'd's command to Eve was a major cause of the tragedy.
The reason G'd cursed both the earth and Eve but not Adam is due to the earth's failure on the third day of creation to produce trees exactly as G'd had commanded. Had the earth produced only trees whose trunk were edible, or only trees whose trunks were not edible, Eve could not have made the error she made. It was only because the tree of knowledge was different in this respect that made Adam's failure to warn her not to eat from this tree result in tragic consequences. G'd therefore cursed the earth as the cause of all that had happened. Since G'd expelled Adam from the garden and made him toil the unresponsive earth, Adam was punished for having accepted his wife's urgings without checking. He had greedily indulged his desire, and as a result he would forever more remain in a state of sadness that he could not earn his livelihood without hard work. He would now eat grass of the field in lieu of the fruit of the trees of the garden for which he did not have to toil. In future when he would have to labour to secure his food supply he would know exactly where it came from.
אשר צויתיך לאמר, ”which I had commanded you to say, etc.” The addition of the word לאמר is a reminder to Adam that he was supposed to also have cautioned the animals against eating from that tree.
ולאדם אמר..מן העץ, the words מן העץ must be understood as “from the fruit of the tree.”
ארורה האדמה, the earth would be deprived pf part of its goodness. It would not respond to Adam’s efforts to cultivate it in full measure, i.e. many of the seeds he would plant would fail to germinate and grow. Bereshit Rabbah,20,8, quoted by Rashi, writes that instead of producing useful plants, the earth would henceforth also produce weeds and harmful plants. Not only that, but that these plants would germinate certain parasites.
בעצבון תאכלנה, you will have to work the soil until you will be able, finally, to eat its produce, whereas up until now you did not have to toil in order to assure yourself of your food supply. All you had to do was to pluck the fruit from the trees in Gan Eden. When the Torah had spoken of Adam’s task in Gan Eden being לעבדה ולשמרה, (2,15) the amount of physical work required to attend to that task was minimal. Now he would have to work intensively, as illustrated by the metaphor “you will eat your bread in the sweat of your brow” (3,19).
תאכלנה, a reference to the harvest. We have similar constructions, where at first glance one might think that the text refers to eating what is inedible. Adam was not meant to eat אדמה, soil, anymore that the people who sat at King Solomon’s table were meant to eat the table. (Kings I 2,7) באוכלי שולחנך, refers to the people mentioned in that verse, eating from the food served on the king’s table. We find more such examples, such as Isaiah 36,16,ואכלו איש גפנו ואיש תאנתו, where the reference is not to people consuming their vineyard and their fig tree, but the fruit of their vineyard and the fruit of their fig tree, although the prophet mentions only the source of that fruit. We have elaborated on this in our volume on Hebrew grammar מכלל in the first section of that book.
כל ימי חייך, as long as the human species will exist on earth.
ארורה האדמה בעבורך CURSED BE THE GROUND FOR THY SAKE — It will produce to you cursed objects such as flies, fleas and ants; it may be compared to the case of one who gets into depraved ways, and people curse the breasts at which he was suckled (Genesis Rabbah 5:9).
Adam, dem das Gesetz, das er selbst empfangen, zum Schutze anvertraut worden, hätte seinem Weibe entgegentreten sollen. אדמה ,ארורה האדמה בעבורך, der Menschenboden, die Erde, insofern sie Schauplatz und Bühne des Menschen ist. Was sie an sich, als kosmischer Körper ist, steht hier ganz außer Frage. Weil aber die Oberfläche allerdings für den Menschen geschaffen, so stehen sie in inniger Wechselwirkung zu einander. — בעבור, wörtlich: im Hinübergehen zu einem Zweck, ähnlich בגלל: in Herbeiführung. In den meisten Stellen wird mit בעבור der Zweck, mit בגלל die Ursache, das Mittel angegeben. למען ייטב לי בעבורך וחיתה נפשי בגללך, um deinetwillen, wörtlich: um zu dir zu gelangen, um deine Gunst zu erhalten, wird man mir Gutes tun und in deiner Veranlassung werde ich leben bleiben. Also hier: nicht weil du gesündigt hast, sondern zu deiner Besserung, zu deinem Heile ׳ארורה וגו wird die Erde in ihrer Entwicklung gehemmt, wird sich ferner nicht frei entfalten können um deiner Besserung willen, zu deinem Besten; wird dir nicht mehr lächeln, nicht mehr aus freien Stücken dir ihre Früchte bieten; nur mit Entsagung von vielem wirst du etwas genießen, בעצבון תאכלנה. Den Menschen in diesem עצבון zu üben ist der Zweck des Unsegens, der die Erde trifft. "בכל עצב יהי׳ מותר, in jeder Entsagung liegt Gewinn" ist Prinzip der Erziehung noch heute. Entsagung macht den Menschen frei, kehrt das Bessere, Edlere, Gottzugewandte in ihm heraus, macht ihn unabhängig von der Außenwelt, von dem, was die Erde bietet und versagt, und lässt ihn den eigentlichen Wert seines Selbst in der Pflichttreue gegen Gott, und darin auch zugleich seine nimmer zu trübende Seligkeit finden. In die Schule dieser Entsagung wird der Mensch geführt. Indem jeder Genuß, das "Gute" durch Entsagung, Arbeit und Schmerz erkauft werden muß, so führt ihm schon sein sinnliches Leben immer die Wahrheit vor die Augen, daß nicht immer das Bittere bös und das Gute nicht immer das Süße sei, und diese Vorschule der Entsagung erhebt ihn endlich zu der Meisterschaft des Lebens, die leicht und froh dem sinnlich Süßen um des sittlich Guten willen entsagt. Alle מתנות טובות, das Herrlichste, was Gott uns verleiht, ist nur auf dem Wege der יסורין zu gewinnen, lehren die Weisen.
כי שמעת לקול אשתך, by attributing to G’d such negative characteristics as lying and jealousy.
ותאכל מן העץ, thereby rebelling and causing yourself death as you had been warned about. Because you listened and accepted the argument to think of G’d as imperfect, ארורה האדמה, the earth will not continue to put its potential at your disposal without your having to exert yourself by hard labour. Furthermore, also because you rebelled and violated My command,
Comparable to one who adopts... The text of Rashi should read: “A second explanation: This is comparable to one who adopts evil ways...” [This correction must be made] because the first view holds that the curse was on man, by means of the soil, whereas the analogy conveys that the curse was on the soil, since man was created from it. A question arises: Here Rashi says that the earth was cursed because of [man’s sin], but earlier (1:11) Rashi said that it was because the earth disobeyed Hashem’s command. The answer is: Both sins caused the earth to be cursed. (If for its own sin alone, the earth would be cursed to give one-third of its regular produce. But [the curse of] thorns and thistles were for both their sins.) (Devek Tov)
And to Adam He said: Because you heeded the voice of your wife, and ate from the tree that I commanded you, saying: You shall not eat from it, your sin is more severe, as you heeded the voice of your wife despite hearing the prohibition directly from Me. Therefore, cursed is the ground on your account. No longer will the ground be like the fertile soil of the Garden of Eden, which gave forth produce without any toil on your part, and which you only had to protect from damage. From now on, mankind’s relationship with the ground will be different: In suffering, through toil, shall you eat of it all the days of your life.
(Alef) The Psalmist said in Ps. 50:18, 20, “When you see a thief, you fall in with him, and throw in your lot with adulterers. You are busy maligning your brother, defaming the son of your mother.” It appears to me [that this can be explained] according to that which is written in Netsach Israel, chapter 25: (Maharal, Netsach Yisrael, pp. 126-127 in London edition.) We were asked, “How is it that Israelites are constantly yearning to [do] bad, etc.? As he seeks evil for the one who is his compatriot in Torah and in the commandments. And [yet] the Torah states (Lev. 19:18), ‘and you shall love your neighbor as yourself.’” And I answered him, etc. However this trait is not in Israel from the angle of ‘an evil soul desires evil.’ As from the angle of their essence, this holy people is deserving of all the importance and status, etc. And the one who is important based on his own nature will [naturally] seek status (and this is what causes the Jews to hurt each other). As you will not find a villager jealous of a great minister, but rather a sage of another sage, a wealthy man of a wealthy man and a strong man of a strong man, etc. Rather this thing comes from [their appropriate] sense of importance. And the proof to this is that it is perfectly obvious that when one of them is in distress, all of them step forward like ‘a brother for adversity.’ And that is because Israel is one nation, etc. And it is not like the traits of licentiousness, etc., as that thing would show great lowliness, etc. And they are stiff-necked from repenting, etc. Because they are far from physicality, they are not [easily] impacted, but rather hold on to their traits, etc. [See there.] And for this reason, he said, “When you see a thief, you fall in with him, and throw in your lot with adulterers” – and that is from the side of crass physicality and it is lowliness. But, “You are busy maligning your brother, etc.,” is from the side of an elevated form, and as is written in Netsach Yisrael. And they are two opposites of one issue. And ‘there should not be [lowliness] like this in Israel’ – the holy people that comes from a good nature. And that which is in Parashat Netzaivm (Deut. 29:21-26) is elucidated by this: And later generations will ask—the children who succeed you, and foreigners who come from distant lands and see the plagues and diseases that the Lord has inflicted upon that land. All its soil burnt by sulfur and salt, etc. And all the nations will say, “Why did the Lord do thus to this land; wherefore that awful wrath?” And they will be told, “Because they forsook the covenant that the Lord, etc. And they turned to the service of other gods and worshiped them – gods whom they had not known and whom He had not allotted to them. So the Lord was incensed at that land, etc.” And Rashi explained [the phrase], “whom they had not known,” [as] they had not known the strength of divinity in them. And Onkelos translated [it as, these gods] did not do good to them – as the one they selected for a god did not give them any inheritance or portion. See there. And at first glance, [this needs] precision – as had it given them an inheritance and a portion, the ‘prohibition [against worshiping it] would still stand in its place. [It is] as we expound in the Gemara, (See Bamidbar Rabbah 20:9.) “He exalts (masgi, which can also be read as fools) nations, then destroys them” (Job 12:23); such that it appears to them that they are healed by idolatry, etc. And see that with the generation of the flood it is written (Gen. 6:13), “and behold I will destroy them with the earth.” And the Rabbis, may their memory be blessed, expounded [it as] (Bereishit Rabbah 31:7), “with the land” – three handbreadths of the depth of a plow were despoiled. And the sin of the land was that the Lord said (Gen. 1:11) that the land should give forth “trees of fruit” – that the taste of the tree be like the fruit; but it made “trees that made fruit” (Gen. 1:12). (Bereishit Rabbah 5:9.) [It did this] because [its] material was coarse; and this caused man to incline towards physicality. And [so] the Lord said (Gen. 3:17), “Cursed is the earth for the sake of man” – as the damage was evident in man. And for this reason, [people] in the generation of the flood also sinned in physicality – violent theft, sexual immorality and murder; and this was because of the sin of the land. And therefore it was punished. And in the Guide (Guide for the Perplexed 1:36.) , [Rambam] wrote that we only find [the terms], awful wrath and jealousy [attributed to God] with idolatry, [since it is understandable that] the Lord has awful wrath about this. See there. But the sin of idolatry is from the angle of the form (the spiritual side) – and that it is the loss of the intellect, as it is written in Gur Aryeh. (Perhaps the reference is to Gur Aryeh on Exodus 22:30.) That is why the verse stated, “And all the nations will say, ‘Why did the Lord do thus to this land’” – since if their sin was from the spiritual side, the land did not sin. But if we say that the sin was from the side of physicality; you would still ask, “‘wherefore that awful wrath,’” as this is only with idolatry – as is written in the Guide – and that is from the angle of the intellect. “And they will be told, ‘Because they forsook, etc. and worshiped other gods’” – and the awful wrath was for that. And “whom they had not known and whom He had not allotted to them” – meaning that they did not apportion them any good and they did not know them [to be] with divine powers, and this was not from a confused intellect, such that ‘He fools the nations.’ Rather it was from the side of crass physicality that [such] anarchy was pleasing to them. And that was the sin of the land, and hence, “all its soil was burnt.” However, if people do righteous deeds, ‘the desolate land will be worked.’
The one who breaks the bread when he breaks it should grasp the loaf in his two hands with ten fingers because of his love for the blessing [over the bread]. And thus you will find ten words in the blessing “ha-motzi.” And likewise the verse [from which it is derived]: “You grow grass for cattle, herbage for man to work to bring forth bread from the earth.” (Ps 104:14 in Hebrew is ten words: Matzmi’ah hatzir le-behemah va-esev le-avodat ha-adam le-hotzi’ lehem min ha-aretz.) And we find ten mitzvot that were given regarding produce: (1) “You shall not plow [with and ox and ass together];” (2) “You shall not muzzle [an ox while it is threshing];” (Dt. 22:10; Dt 25:4.) (3) terumah for the priest; (4) the first tithe for the Levite; (5) the tithe of the tithe that the Levite gives to the priest; (6) the second tithe; (7) the tithe for the poor; (8) gleaning; (9) “the forgotten sheaf;” and (10) leaving the corners of the field for the poor.
And know that the participle “ha-motzi’” implies both past and future action. For example, “who brings you forth [ha-motzi’] from the land of Egypt” (Lev. 22:23.) has a future sense. It alludes to the same time about which our rabbis z”l taught this midrash: “In the future the land of Israel will bring forth [totzi’] cakes and fine woolen clothes, as it is said, ‘Let a slice of grain appear in the land.’ (Ps 72:16, pisat bar is usually translated “abundant grain,” but the midrash here from b.Ketuboth 111b interprets pisah hyper-literally as a “slice of grain,” i.e., a piece of a ready-made baked good from the land.) And we allude in the blessing “ha-motzi’” to the future time when our food will appear without effort and toil, and the land will bring forth actual bread like the bread which we eat and over which we say the blessing. For thus the world would have behaved in the time of Adam had the land not been cursed because of his sin, as it said, “Cursed is the land because of you.” (Gen 3:17.) And in the future when the sin has been atoned for, the world will return to the way it’s supposed to be.
Midrash Tanchuma at the beginning of Parshat Kedoshim, states "you shall be holy because I am holy." G'd said to Israel: "before I created the universe, the angels used to praise Me, using your name. They said "blessed be the Lord G'd of Israel from time immemorial until the end of time." When Adam had been created, the angels said before the Almighty: "Lord of the universe, is this the one whose name we use when we praise You?" G'd replied:"no. This one is a thief, since it is recorded that he ate from the tree." (Genesis 3) When Noach appeared, the angels asked G'd again whether he was the one whose name they used when they praised G'd, and G'd replied that Noach was a drunkard, as it is stated in Genesis 9,21, "he drank of the wine and became drunk." When Abraham arose, the angels said to G'd that surely this must be the one. G'd said that he was a gentile since he had sired Ishmael. When Isaac appeared, the angels again felt sure that he must be the one whose name they recited when praising G'd; again G'd told them "this one loves the one who hates Me." (Genesis 25) When Jacob appeared, the angels said "this is he." G'd said to them "yes." It is written in Genesis 35,10, "your name shall not be Jacob anymore, your name shall be Israel" All the Jewish people will bear his name. At that hour, G'd sanctified Israel with His name, as it is written in Isaiah 49,3, "Israel, through you I become glorified. The holy One said to Israel "since you bore My holy name even before the universe had been created, attain holiness like Myself!" This is the meaning of the verse "be holy for I am holy."
We read in Midrash Rabbah Deut. 4, that the Rabbis say "there are people who benefit by listening, whereas others lose out by listening." Adam lost out by having listened to his wife, as the Torah says "because you have listened to your wife...you will have to toil in the sweat of your brow,..the earth will be cursed on your account etc.." (Genesis 3,17) On the other hand, Abraham listened to his wife, as is recorded in Genesis 16,6. "Abraham listened to his wife Sarah." The Lord said: "if he who listened to his wife benefitted, how much more will he benefit who listenes to Me." Proverbs 1,33, tells us "he who listens to Me, will dwell securely, not concerned with fear of evil."
It is likewise written, (Proverbs 10:22 – The root Etzev-עצב of this verse is explained to mean “suffering” or “burdensome toil” (see Rashi), however, the simple meaning of the root Etzev-עצב is “sadness” or “melancholy,” as in the verse (Isaiah 54:6), “For like a wife who is forlorn and melancholy (Atzoovah-עצובה), HaShem-יהו״ה has called you. Can one cast off the wife of his Youth? Said your God.” (See Radak to Isaiah 54:6 ibid.)) “The blessing of HaShem-יהו״ה is what enriches, and sadness (Etzev-עצב) does not increase it.” For, sadness is drawn from the contamination of Sama’el ( This is the angelic name of Satan-the Accuser. ) and the snake, who infected Adam and Chavah with it, as it states about Adam, (Genesis 3:17) “With sadness (Eetzavon-עצבון) you shall eat of it all the days of your life,” and about Chava it states, (Genesis 3:16) “I will greatly increase your sadness (Eetzavon-עצבון)… with sadness (b’Etzev-בעצב) you shall bear children.” (As explained in the prior note, the root Etzev-עצב can mean “suffering” or “sadness.” In context to the subject being explained here, it means “sadness.” )
And Noah began to be a man of the ground (Genesis 9:20): Rabbi Yose said, “Why was he called a man of the ground? Since the ground was settled from [his offspring], meaning to say [he was] the master of the ground.” Our rabbis say, “’A man of the ground,’ since the ground arose to its [original] strength and nature on account of him, as it is stated, This one will provide us relief from our work and from the pain of our hands, coming from the ground which the Lord had cursed (Genesis 5:29). You should know that when Adam sinned, the ground was cursed, as it is stated, cursed be the ground because of you (Genesis 3:17). And it remained with its curses until Noah came and nullified the curse.”
Come and behold, Of the time when the serpent brought curses upon the world, and the land was accursed, it is written, "And to the man he said, Because you have hearkened to the voice of your wife...cursed is the ground for your sake" (Beresheet 3:17), for it will not produce fruit nor vegetation in a proper measure. Correspondingly, "...and the fatness of the earth", "in sorrow shall you eat of it" (Ibid.). "of the dew of heaven"; "thorns and thistles shall it bring forth to you,"He was blessed accordingly with "plenty of corn and wine." In opposition to, "in the sweat of your face shall you eat bread."; "let peoples serve you, and nations bow down to you," as they will cultivate the land and till the field, as it is written, "and the sons of the alien shall be your plowmen and your vinedressers" (Isaiah 61:5). Jacob took it all measure for measure, and of his own he took. The Holy One, blessed be He, caused Jacob to receive these blessings and cleave to his place and portion, while Esau cleaved to his own place and portion.
After (Adam) sinned, everything disappeared from the world, and the earth was cursed, as it is written, "cursed is the earth for your sake" (Gen. 3:17), "When you till the ground, it shall not henceforth give its strength to you..." (Gen. 4:12) and "thorns also and thistles it shall bring forth to you" (Gen. 3:18).
[3] Another interpretation: And she vowed a vow, and said, "If you will see me, then you will see that I am barren, and Zion is barren, as it is said, "Sing, O barren one" (Isaiah 54:1). If you see me, then you will also see Zion, and remember me, for me, and do not forget your truth, for Zion. There are seven barren ones corresponding to the seven days of creation. The first is Sarah, as it is written, "And Sarai was barren" (Genesis 11:30), corresponding to the first day. And what was created on the first day? Heaven and Earth, which belong to this purchase by the Holy One, blessed be He, as it is said, "Blessed is Avram to G-d on High, Possessor of heaven and earth" [Rashi: having acquired them by creating them] (Genesis 14:19). The second is Rebecca, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), corresponding to the second day. And what was created on the second day? The firmament, as it is said, "Let there be a firmament in the midst of the waters, and let it separate between water and water" (Genesis 1:6). Rebecca also gave birth to two sons, Jacob and Esau, as it is said, "And I will separate you from the peoples" (Leviticus 20:26). The third is Leah, as it is said, "And the Lord saw that Leah was hated, and He opened her womb" (Genesis 29:31), corresponding to the third day. And what was created on the third day? Vegetation, as it is said, "Let the earth sprout vegetation" (Genesis 1:11). And Reuben, the son of Leah, built, as it is said, "And Reuben went in the days of the wheat harvest" (Genesis 30:14). The fourth is Rachel, corresponding to the fourth day. And what was created on the fourth day? The sun, moon, stars, and constellations, as it is said, "And God said, 'Let there be lights'" (Genesis 1:14). And Joseph, the son of Rachel, stood as her offspring, and they bowed down to him, as it is said, "And behold, the sun, the moon, and eleven stars were bowing down to me" (Genesis 37:9). The fifth corresponds to Thursday, and what was created on Thursday? Birds that fly in the air (Genesis 1:20). And so was Samuel, the son of Hannah, like a bird flying from place to place and from country to country, and eventually returning to his nest. And so was Samuel involved in the affairs of Israel, going to all places, as it is said, "And he used to go yearly on circuit to Bethel and Gilgal and Mizpah, and he judged Israel in all these places" And his return was to Ramah, for there was his home. (1 Samuel 7:16-17) The sixth corresponds to the Hazzelelponith, the mother of Samson, as it is written: "And their sister (Hazzelelponith) [Hazzelelponi]"(1 Chronicles 4:3) . What was created on the sixth day? Man, and what happened to man? He died by the hand of his wife, as it is written: "And to Adam He said... for from the tree... you shall surely die" (Genesis 3:17), and Samson, too, died at the hands of his wife, as it is written: "And he loved a woman in the valley of Sorek, and her name was Delilah" (Judges 16:4). The Philistines seized him and gouged out his eyes (Judges 16:21). The seventh corresponds to Zion, as it is written: "And on the seventh day He rested" (Exodus 20:11). And Zion is my resting place forever (Psalm 132:14). Therefore, Isaiah said: "Sing, O barren one, you who did not bear" (Isaiah 54:1).
“When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16). “She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]” (This is expounded as though it was written baḥataf, meaning hurriedly.) (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim, (The book of Leviticus.) which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places (The altars used for idol worship were built on high places.) [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15). (The nations caused Israel to suffer more than God wanted them to suffer. ) “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine (Israel.) to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written, (The word is written with a yod, kis, but is read with the letter vav, kos.) as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16). (The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b).) That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion. (The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting.) “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22). Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman. (Who commits adultery.) “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged (Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.) time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.” “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22). (See Bemidbar Rabba 9:35, which describes the punishment of the adulterer.) “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause, (Namely, is suffering needlessly because of the adultery which she committed.) and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse, (On the adulterous woman.) just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose, (I have seen menstrual blood.) and he does not withdraw. (All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda.) Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world, (Noah had three children, so if one was cursed, a third of the world was cursed.) was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified (See Deuteronomy 23:2.) as he was castrated. “Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine, (In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a.) he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).
“From wine and intoxicating drink he shall abstain: vinegar of wine and vinegar of intoxicating drink he shall not drink; he shall not drink anything in which grapes were soaked, and grapes, fresh or dried, he shall not eat” (Numbers 6:3). “From wine and intoxicating drink…” – that is what is written: “Woe, the valiant to drink wine…who vindicate the wicked following a bribe…” (Isaiah 5:22–23). There it is written: “Happy are you, land, that your king is a free man” (Ecclesiastes 10:17). When is the land characterized as happy? It is when its king engages in Torah, as it is stated: “The tablets were the work of God [and the writing was the writing of God, engraved [ḥarut] on the tablets]” (Exodus 32:16) – do not read it as ḥarut, but rather, as ḥerut, freedom, as one is a free man [ben ḥorin] only when one engages in Torah study. “And your princes dine at the proper time” (Ecclesiastes 10:17), as they set fixed times for Torah and they eat thereafter, to realize what is stated: “Go, eat your bread with joy, and drink your wine with a good heart, as God has already accepted your actions” (Ecclesiastes 9:7). That is what is written thereafter: “In valor and not in drunkenness” (Ecclesiastes 10:17), with the valor of Torah, not with the drunkenness of wine. That is why Isaiah said: The valor of Torah is characterized with “happy” (Ecclesiastes 10:17), but the valor of wine is with “woe,” – “woe, the valiant to drink wine” (Isaiah 5:22). Likewise it says: “To whom, woe? To whom, alas…. To those who linger over wine” (Proverbs 23:29–30). “And capable men [anshei ḥayil] to mix intoxicating drink” (Isaiah 5:22). There it is written: “You shall identify from among the people [capable men [anshei ḥayil]]…They shall judge the people…” (Exodus 18:21–22). But these are capable men only to mix intoxicating drink, just as it says: “To those who come to assess the mixture” (Proverbs 23:30). What is “to mix intoxicating drink”? They would mix strong wine with weak wine in order to become inebriated with it. There was an incident involving a group of dissolute men, who would eat and drink until midnight but would not become inebriated. Wine was brought to them; they said mix wine with wine. They did so until the wine entered them. They arose and struck one another in a drunken state. Their cry circulated throughout the city. The constable came, apprehended them, transferred them to the custody of the kingdom, and they were all eliminated. What caused this to befall them? It was the wine that they were drinking. In their regard it is stated: “To those who come to assess the mixture” – the mixture is nothing other than wine mixed with wine. That is, “and capable men to mix intoxicating drink.” On account of this they forget the Torah and corrupt the law, as it is written thereafter: “Who vindicate the wicked following a bribe” (Isaiah 5:23), and it says: “Lest he drink, and forget what was legislated” (Proverbs 31:5) – he will forget the Torah that was given by means of the lawgiver, this is Moses, as it is stated: “As there the lawgiver’s plot is hidden” (Deuteronomy 33:21). What is written? “And subvert justice for all the children of the poor” (Proverbs 31:5). Wine and knowledge are likened to the Pleiades and Scorpio. Whenever the Pleiades are visible in the sky, Scorpio is not visible in the sky, and when Scorpio is visible, the Pleiades are not visible. So, wine is likened to Scorpio, and knowledge is likened to the Pleiades. Just as the scorpion strikes with its tail, so, wine, strikes in its aftermath, as it is stated: “At its end, it bites like a serpent” (Proverbs 23:32). Just as the Pleiades ripens fruits and provides them with flavor, so, knowledge provides flavor and fragrance to a person’s words. Wine enters, knowledge exits. Any place there is wine, there is no knowledge. Wine enters, a secret emerges; the numerical value of wine [yayin] is seventy (Yod – 10, yod – 10, nun – 50 = 70.) and the numerical value of secret [sod] is seventy. (Samekh – 60, vav – 6, dalet – 4 = 70. ) Knowledge is divided into four portions; two in the two kidneys, one portion in the mouth, and one portion in the heart. From where is it derived that two portions of wisdom are in the two kidneys? It is as it is stated: “Who set wisdom in obscurity [batuḥot]?” (Job 38:36). These are the kidneys, that are obscured [tuḥot] in the body. And one portion in the heart, as it is stated: “Inform me of wisdom in the closed place” (Psalms 51:8). And one portion in the mouth, as it is stated: “My mouth will speak wisdom” (Psalms 49:4). Wisdom was placed in these four receptacles and, corresponding to them, the Sages established the measure of inebriation in four receptacles, each containing a quarter log of undiluted wine, which constitute four cups. (Of wine diluted in the customary manner.) If a person drank one cup, which is a quarter log, one-quarter of his knowledge has departed. If he drank two cups, two portions of his knowledge have departed. If he drank three cups, three portions of his knowledge have departed, and his heart is confused. Immediately, he begins speaking inappropriately. If he drank the fourth cup, all of his knowledge has departed. Both his kidneys have gone mad, his heart is confused, and the tongue ceases. He seeks to speak but cannot. Instead, his tongue is despondent. This is why they said that a priest who drank a quarter log of wine was disqualified from Temple service, and an Israelite who drank a quarter log of wine was disqualified from serving as a judge. This is to teach you that no good emerges from wine. That is what is written: “From wine and intoxicating drink he shall abstain: vinegar…” – due to inebriation. Why did the Torah prohibit “anything in which grapes were soaked,” that he would not become inebriated from them? Eating anything that emerges from the grapevine is also prohibited; things from which he would not become inebriated. Why? From here one learns that a person is obligated to distance himself from impropriety, and from anything resembling impropriety, and from anything that resembles anything that resembles it. From here one learns that the Torah established a fence surrounding its matters. There we learned: Be measured in judgment, establish many students, and establish a fence around the Torah (Mishna Avot 1:1). How does a person establish a fence around his matters, like the Torah did around its matters? It says: “To a woman in her menstrual impurity you shall not approach” (Leviticus 18:19). May one, perhaps, hug her, kiss her, or speak idle matters with her? The verse states: “You shall not approach.” May she, perhaps, sleep with him on the bed clothed? The verse states: “You shall not approach.” May she, perhaps, wash her face and line her eyes, and may he take a cup from her? The verse states: “And one who is afflicted with her menstruation [benidata]…” (Leviticus 15:33), as long as she is afflicted, she shall be ostracized [benidui]. (From her husband.) From here they said: Any woman who makes herself repulsive during the days of her menstruation, the Sages are pleased with her. But any woman who adorns herself during the days of her menstruation, the Sages are not pleased with her. It says: “Any man shall not approach his kin [to uncover nakedness]” (Leviticus 18:6). From here they said: A man may not enter into seclusion with any women at an inn, even with his sister, even with his daughter, and even with his mother-in-law, due to the [potential] allegations of the people [there]. One may not converse with a woman in the marketplace, even with one’s wife, and it goes without saying with another woman, due to the allegations of the people. Here, it is stated regarding his kin: “You shall not approach [tikrevu], and elsewhere it says: “You shall not approach [tikrav]” (Leviticus 18:19) – to a matter that brings one to a matter of transgression, you shall not approach; distance yourself from impropriety and from anything that resembles impropriety. For, so said the Sages: Distance yourself from a minor sin, lest it bring you to a major one; run to fulfill a minor mitzva, as it will bring you to a major one. “At its end, it bites like a serpent” – just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17), likewise, due to wine, one-third of the world was cursed, as it is stated: “Noah awoke from his wine…. He said: Cursed is Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). Just as this adder sets aside between life and death, so wine sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Likewise, it says: “He shall not drink anything in which grapes were soaked…from anything that may be derived from the grapevine…” (Number 6:3–4). The Torah established a fence surrounding its matters, that one may not eat and may not drink from anything that is made from the grapevine, so that he will not come to drink. The parable says: ‘Go, go,’ one says to the nazirite, ‘around, around; do not approach the vineyard.’ “From wine and intoxicating drink he shall abstain,” even if he said only: ‘Behold, I am a nazirite from wine,’ he is a full-fledged nazirite, as we found three matters are prohibited for a nazirite: Drinking wine, shaving hair, and becoming impure due to a dead person. Is one, perhaps, not a nazirite until he abstains from all of them? The verse states: “From wine and intoxicating drink he shall abstain” – even from one of the three, he is a nazirite. They said: One who says: ‘Behold I am a nazirite from the [grape] seeds, from the [grape] skins, from shaving, from impurity’ is a nazirite, and all the minutiae of the nazirite are incumbent upon him. Rabbi Yosei HaGelili says: “From wine and intoxicating drink he shall abstain” – why did the verse repeat “wine and intoxicating drink”? Is wine not intoxicating drink, and is intoxicating drink not wine? Why did it do so? It is because it says: “You shall eat before the Lord your God, in the place that He will choose…the tithe of your grain, [your wine…]” (Deuteronomy 14:23), is it perhaps that even the nazirite is included? How then do I realize: “From wine and intoxicating drink he shall abstain”? It is with all other types of wine, with the exception of the wine of mitzva. Or, is it even with the wine of mitzva? How, then, do I realize the verse: “You shall eat before the Lord your God, in the place that He will choose…the tithe [of your grain, your wine…]”? It is regarding all other people, with the exception of the nazirite. The verse states: “From wine and intoxicating drink he shall abstain,” to render the wine of mitzva as wine that is optional. Rabbi Elazar HaKapar says: “Wine,” this is diluted, “and intoxicating drink,” this is undiluted. Or, perhaps, it is that “wine,” this is undiluted; “and intoxicating drink,” this is diluted? The verse states: “Its libation is wine, one fourth of a hin…” (Leviticus 23:13), “Pour a libation of intoxicating drink […to the Lord]” (Numbers 28:7). You pour libations of undiluted wine, but you do not pour libations with diluted wine. Consequently, you must not say like the second formulation, but rather like the first formulation: “Wine,” this is diluted; “and intoxicating drink,” this is undiluted. “He shall abstain [yazir]” – nezirut everywhere is nothing other than separation. Likewise, it says: “They shall abstain [veyinazeru] from the sacred items of the children of Israel” (Leviticus 22:2). And it says: “[You shall not…gather] the grapes that you left untended [nezirekha]” (Leviticus 25:5). And it says: “They separated themselves [vayinazeru] from me and turned to the shameful” (Hosea 9:10). And it says: “Shall I weep during the fifth month, abstaining [hinazer]?” (Zechariah 7:3). Consequently, nezirut everywhere is nothing other than separation. “He shall abstain” – do I hear, from his commerce and from his healing? The verse states: “He shall not drink” – drinking is forbidden to him, but his medical needs and his commerce are permitted. (He is allowed to sell wine, and place wine on a wound if necessary.) “Vinegar of wine and vinegar of intoxicating drink he shall not drink,” this tells that it rendered vinegar like wine in this regard, and the vinegar of a mitzva like the wine of a mitzva. (If he took a vow to drink vinegar and then vowed to become a nazirite, he cannot drink the vinegar.) “Anything in which…were soaked” – it tells that if one soaked grapes in water, its status is determined by the flavor. (If the water tastes like wine, it is prohibited for him.) From here you expound to all Torah prohibitions: If what is derived from the vine, the prohibition of which is not an eternal prohibition, (The prohibitions of the nazirite are limited in time. At the time of the vow the person determines the amount of time that he will be a nazirite (with a thirty day minimum).) and the prohibition of which is not a prohibition against benefit, (A nazirite may not drink wine, but he may benefit from wine. For example, he can sell wine.) and there is dissolution of the prohibition, (A nazirite can have his vow abrogated if he has a sufficient reason.) it rendered flavor the same as substance; the rest of the Torah prohibitions, prohibitions that are eternal, prohibitions that are prohibitive of benefit, and there is no dissolution of the prohibitions, is it not logical that we would render flavor the same as substance? “And grapes,” in their plain sense; “fresh” to include the unripe; “or dried, he shall not eat,” to incur liability for this by itself, and for that by itself. From here you expound to all nazirite prohibitions. If, here, where it is one species with two names, one incurs liability for this by itself and for that by itself, so, too, in all cases where there is one species with two names, one incurs liability for this by itself and for that by itself. (If he was warned not to eat grapes and nevertheless ate fresh grapes and dried grapes, he gets punished twice, once for eating fresh grapes and once for eating dried grapes.) This comes to include new wine and grapes, that he incurs liability for two.
Another matter, vekorbano, why is there an extra vav? Rav Beivai in the name of Rabbi Reuven: Six, corresponding to the six matters that were taken from Adam the first man, and are destined to be restored by means of a descendant of Naḥshon, the messianic king. These are the six matters that were taken from Adam the first man: His radiance, his life, his stature, the produce of the land, the fruit of the tree, and the lights. His radiance, as it is stated: “You alter his countenance and sent him away” (Job 14:20). His life, from where is it derived? It is as it is stated: “For you are dust and to dust you will return” (Genesis 3:19). His stature, as it is stated: “The man…hid…” (Genesis 3:8); He made his height one hundred cubits. (See Bereshit Rabba 8:6.) The produce of the land and the fruit of the tree: “The ground is cursed because of you…” (Genesis 3:17). Lights: “The moon will be disgraced and the sun will be ashamed…” (Isaiah 24:23). From where is it derived that He sequestered them? It is as it is written: “Their light will be withheld from the wicked…” (Job 38:15). From where is it derived that they [the six matters taken from Adam] are destined to be restored in the messianic era? His radiance, from where is it derived? It is as it is stated: “Those who love Him will be like the sun emerging in its might” (Judges 5:31). His life: “For like the days of a tree will be the days of My people” (Isaiah 65:22). Rabbi Shimon ben Yoḥai taught: Tree is nothing other than Torah, as it is written: “It is a tree of life for those who grasp it, and its supporters are happy” (Proverbs 3:18). His stature: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature, and they do not fear any creature. Rabbi Shimon says: Two hundred cubits; komemiyut, a stature of hundreds [koma shel meyot]. Rabbi Yehuda says: One hundred cubits, like Adam the first man. Rabbi Elazar ben Rabbi Shimon says: Three hundred cubits, as komemiyut is stated; kof is one hundred, meyot, two hundred. Rabbi Abahu says: Nine hundred cubits. Rav Huna in the name of Rabbi Dosa: The source for Rabbi Abahu, as it is written: “For like the days of a tree will be the days of My people.” The trunk of a sycamore tree endures in the ground six hundred years. This child emerges from his mother’s womb at an expansive cubit. (He grows one-eighth of a cubit each month, so at birth he is one and one-eighth cubits.) Go out and calculate one and one-half cubits for each year, (The year has twelve months. The person grows twelve-eighths of a cubit in one year, which equals one and one-half cubits.) you find nine hundred cubits. The produce of the land, the fruit of the tree, from where is it derived? It is as it is written: “For the seed is of peace: The vine [will yield its fruit, and the land will yield its produce]…” (Zechariah 8:12). Lights, from where is it derived? “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
Another matter: “Ish ish” – that is what is written: “I will give to you and to your descendants after you, the land of your residence…” (Genesis 17:8). “I will give to you” (Genesis 17:8) – that is what is written: “As the Lord your God walks [in the midst of your camp]” (Deuteronomy 23:15). That is what is written: “Now, children, listen to me.… Distance your way from her.… lest you give [your glory] to others.… lest strangers be sated with your strength” (Proverbs 5:7–10). What is, “Now, children, listen to me”? It is speaking of the ten tribes and the tribe of Judah and Benjamin, as all Israel are called children, as it is stated: “You are children to the Lord your God…” (Deuteronomy 14:1). “Listen to me” – he cautioned them to fulfill the obligation to heed. “Do not depart from the sayings of my mouth.” (Proverbs 5:7) – he cautioned them to fulfill the performance [of mitzvot] as they accepted upon themselves at Sinai. “Everything the Lord has spoken we will perform and we will heed” (Exodus 24:7) – it was for the transgression of both of them that they were exiled, as it is stated: “The king of Assyria exiled Israel.… because they did not heed the voice of the Lord…and they did not heed and did not perform” (II Kings 18:11–12). “Distance your way from her” (Proverbs 5:8) – he cautioned them to distance harlotry from them. “And do not approach the entrance of her house” (Proverbs 5:8) – he cautioned them regarding forbidden relations, in whose regard it is stated: “Any man of you shall not approach his kin to uncover nakedness” (Leviticus 18:6). “Lest you give your glory [hodekha] to others” (Proverbs 5:9) – they will lose their kingdom, and it will be exalted for the nations. Hodekha is nothing other than kingdom, just as it says: “Upon whom the glory [hod] of kingdom was not placed” (Daniel 11:21). “And your years to the cruel” (Proverbs 5:9) – they gave their years to a cruel angel, as their days and years drew near to being eliminated, just as it says: “You brought your days near and came to the end of your years…” (Ezekiel 22:4). “Lest strangers be sated with your strength” (Proverbs 5:10) – they were exiled from their land, and foreigners settled in their place and consumed their strength and exertion. “Your strength” is nothing other than the strength of their land, as it is stated: “When you work the ground [it will no longer give its strength to you]” (Genesis 4:12). Likewise you find that when the king of Assyria exiled the ten tribes, he settled foreigners in their land, as it is stated: “The king of Assyria brought from Babylon, from Kuta, from Ava, and from Ḥamat, [and Sefarvayim, and he settled them in the cities of Samaria in place of the children of Israel” (II Kings 17:24). That is, “lest strangers be sated with your strength.” “And your toils [vaatzavekha] be in the house of a stranger” (Proverbs 5:10) – toils [atziva] are nothing other than children, just as it says: “In pain [be’etzev] you shall bear children” (Genesis 3:16). Another matter: “Vaatzavekha” (Genesis 3:16) – this is toil of the land, saying that they will eat with toil everything that they eat in the foreign land, just as it says: “With toil [be’itzavon] you shall eat of it…” (Genesis 3:17). And likewise it says: “The king of Assyria exiled Israel to Assyria…” (II Kings 18:11). All this befell the ten tribes because they were steeped in harlotry with married woman. It was over that that their sentence was sealed, as it is stated in their regard: “Who lie on beds of ivory, and sprawl [usruḥim] on their couches…” (Amos 6:4); they would sully their beds with semen that was not theirs, as they would swap their wives with one another. What is written thereafter? “Therefore, now they will be exiled at the head of the exiles, and the revelry of the sprawled [seruḥim] will be discontinued” (Amos 6:7). At that time the rejoicing of the seruḥim will be removed. Likewise, Micah prophesied in their regard: “The women of My people you banish [tegareshun] from the house of her delight; from their young children, you take My grandeur forever” (Micah 2:9). The verse relates that they would violate men’s wives and render them forbidden to their husbands, and they would divorce [megareshin] them. That is, “the women of My people you banish [tegareshun] from the house of her delight”; this is the house of her husband, in which she would delight. What is, “from their young children, you take My grandeur forever”? The only grandeur I had in this world was from the young children, as it is stated: “From the mouths of young children and suckling babes You founded strength” (Psalms 8:3). And I am glorified through them, just as it says: “In the multitude of people is the glory of a king” (Proverbs 14:28). But you have rendered them mamzerim; you have voided that glory of mine, as I do not want mamzerim, as it is written: “A mamzer (A mamzer is a child born of a forbidden union punishable by karet, e.g., between a married woman and a man other than her husband.) shall not enter the congregation of the Lord…” (Deuteronomy 23:3). What is written thereafter? “Arise and go, as this is not the resting place; because it was defiled it will destroy you, and it will be an intense destruction [veḥevel nimratz]” (Micah 2:10). The Holy One blessed be He said to them: For the rest of the transgressions I would have shown you forbearance. Because you have spread to adultery, “arise and go….” What is “veḥevel nimratz”? I said: “For the portion of the Lord is His people, Jacob the allotment [ḥevel] of His inheritance” (Deuteronomy 32:9). I took Jacob as My inheritance. He was My portion, because his descendants were all similar to a rope [ḥevel], which is intertwined one with another, as the descent of all of them was traceable to their ancestors, There was no offspring that was not theirs that interrupted between them, as they guarded themselves from adultery and there was no mamzerut there. How so? It is written: “Elazar begot Pinḥas, Pinḥas begot Avishua” (I Chronicles 5:30), and the same is true for all of them. The lineage continued in that manner. But you entered with the wife of another and defiled the inheritance. How can he enumerate: So-and-so, my son, and he is not his son, as he is a mamzer; you severed the rope. That is ḥevel nimratz. What is nimratz? Adulterer [noef], mamzer, wicked one [rasha], oppressor [tzorer]. (Nimratz is spelled with the first letters of noef, mamzer, rasha, tzorer.) You learned that regarding the ten tribes, their sentence was sealed only due to the iniquity of adultery. From where is it derived that regarding the tribe of Judah and Benjamin, their sentence was sealed only due to the iniquity of adultery? It is as Jeremiah screams before God: ‘During the days of Menashe, Israel performed wickedness greater than them [of my generation], but You did not destroy them, but rather in my days.’ That is what is written: “My innards, my innards, I shudder, the walls of my heart, [my heart sighs to me]” (Jeremiah 4:19). The Holy One blessed be He said to him: During the days of Menashe, even though they angered Me, the children were the children of their fathers. Now they are the children of lewdness. That is what is written: “For My people are foolish…” (Jeremiah 4:22). What is written at the end of the passage? “They were lustful horses rising early; each would neigh to his neighbor’s wife” (Jeremiah 5:8). Even though they transgressed all the mitzvot and denied the Holy One blessed be He, just as it is stated: “They denied the Lord” (Jeremiah 5:12), He displays forbearance. It is only for the adultery that their sentence was sealed, as, indeed, it is written thereafter: “Will I not reckon for these, the utterance of the Lord…” (Jeremiah 5:9). The Holy One blessed be He said: For everything I will restrain myself, but for lewdness I am angry. I will deliver them to the kingdoms. That is what is written thereafter: “Enter within its walls…” (Jeremiah 5:10). “Lest strangers be sated with your strength” (Proverbs 5:10). Likewise Moses said to Israel: When you go out to war, be careful that there will not be among you the iniquity of adultery, as if there is the iniquity of lewdness in your midst, the Holy One blessed be He, who wages war on your behalf, will turn away from you, and you will be delivered into the hand of your enemies. That is what is written: “For the Lord your God walks [in the midst of your camp to deliver you and to deliver your enemies before you and your camp shall be holy], and He shall not see a shameful matter among you and turn away from you” (Deuteronomy 23:15). What is, “for the Lord your God”? Moses said to Israel: Know that the Holy One blessed be He associates His name with Israel, as He is called, “your God,” only when “your camp shall be holy.” At that time, He rests His Divine Presence in your midst, and He rescues you from the hands of your enemies and delivers your enemies to you. That is what is written: “Walks in the midst of your camp to deliver you…” From where is it derived that Israel is called holy when they protect themselves from adultery and lewdness? It is as it is written: “You shall sanctify yourselves, and you shall be holy, as I am the Lord your God” (Leviticus 20:7). From here, when they are holy, He is God to them. What is written thereafter? “You shall observe My statutes, and perform them; I am the Lord who sanctifies you” (Leviticus 20:8). When does the Holy One blessed be He sanctify Israel? It is when they observe His statutes. What are the statutes? These are the forbidden relations, as adultery with a married woman is written first, as it is stated: “A man who will commit adultery [with a married woman]” (Leviticus 20:10). What did it see that led it to have cursing one’s father or mother interpose between sanctification and adultery? It is because initially it is written: “For each man who shall curse his father” (Leviticus 20:9). What causes the son to curse his father? It is adultery. It is because he believes that his mother’s husband is his father and he honors him, and he believes that the adulterer is not his father and he curses him. Similarly, you say: “One who strikes his father or his mother.… One who abducts a man and sells him.[… One who curses his father or his mother…]” (Exodus 21:15–17). What did it see that led it to have one who abducts a person interpose between one who strikes and one who curses? Would it not have been appropriate not to interpose between them, as both are stated regarding a punishment generated by his father and his mother? Why did it do so? It is to teach you that it is for this that one who abducts an Israelite person incurs liability, because he [the person abducted] strikes his father and his mother and curses them because he did not grow up with them and does not know them. Here too, this is why cursing one’s father interposes between sanctification and harlotry. It is because anyone who consorts with one of the forbidden relations stated in the Torah, at times he begets a son and causes the mamzer to curse his father. Why does it mention the cursing of the mother; does he not recognize his mother? When does he recognize his mother? When the mamzer is from adultery with a married woman, as the adulteress attributes him to her husband. However, regarding all other unmarried forbidden relations, they cast their child in the streets due to the shame, and others raise them. Those mamzerim recognize neither their father nor their mother. Even a mamzer from a married woman occasionally recognizes neither his father nor his mother. When? It is when she committed adultery while her husband was in lands overseas and she casts him away. That is why the Torah punishes one who consorts with a married woman or with forbidden relations with court-imposed execution and karet. That is why it is stated: “And your camp shall be holy” (Deuteronomy 23:15). Another matter: “And your camp shall be holy” (Deuteronomy 23:15) – we learned there: One need not investigate from the altar (Priests) and beyond, from the platform (Levites) and beyond, nor from the Sanhedrin and beyond. Anyone whose ancestors were public officials or charity collectors may marry into the priesthood, and there is no need to investigate them. Rabbi Yosei says: The same is true of one who had signed as a witness in the old court of Tzippori. Rabbi Ḥanina ben Antigonus says: The same is true of one who was written in the army roster of a Jewish king. (Kiddushin 76a. The midrash is stating that one can rely on all these individuals’ presumptive status of unflawed lineage.) It is written: “You shall place a king over you…” (Deuteronomy 17:15). I have derived only a king of Israel; from where is it derived to include public officials, charity collectors, judges’ scribes, and floggers with the strap? The verse states: “From among your brethren you shall place a king over you” (Deuteronomy 17:15) – anyone whom you place over you, shall be only from among your brethren, from the select of your brethren. Rabbi Shmuel bar Naḥman says in the name of Rabbi Yonatan: From where is it derived that those going out to war need that no mamzerim be in their midst? It is as it is written regarding the descendants of Asher: “Their lineage for military service” (I Chronicles 7:40) – the merit of their lineage stands for them in war. To this point it is from the texts of tradition; (Prophets and Writings.) from the words of the Torah, from where is it derived? It is as it is written: “One with crushed […testicles]…shall not enter [into the assembly of the Lord]. A mamzer shall not enter.… An Amonite shall not enter.… Do not despise an Edomite.… [Sons born to them of the third generation may enter…]” (Deuteronomy 23:2–4, 8–9). What is written thereafter? “When a camp shall go out against your enemy” (Deuteronomy 23:10); that is why it is written: “And your camp shall be holy…” (Deuteronomy 23:15), that there shall not be in their midst mamzerim and not those who are born not in sanctity, because the Holy One blessed be He does not associate His name with them and does not aid them in war. So, the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you the land of your residence” (Genesis 17:8) – to those descendants whose descent will be traced back to you, I will give them “the land of your residence…as an eternal possession” (Genesis 17:8), and I will be their God. But mamzerim, whose descent is not traced back to you, as their forebears are not distinguishable, I will not be their God, as I do not associate My name with them and I will not give them a portion in the land.
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“The Lord God said to the serpent: Because you did this…” – Rabbi Ḥiyya taught: When it comes to showing honor, one begins with the greatest one, but when it comes to disgrace, one begins with the lesser one. When it comes to showing honor, one begins with the greatest one, as it is stated: “Moses said to Aaron, to Elazar, and to Itamar” (Leviticus 10:6). When it comes to disgrace, one begins with the lesser one, as it is stated: “The Lord God said to the serpent,” [then] “to the woman He said: I will increase your suffering and your pregnancy” (Genesis 3:16), [then] “to Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17). It teaches that initially the serpent was cursed, then Eve was cursed, and then Adam was cursed. All creatures cohabit front facing back, with the exception of two who mate back to back, and they are the camel and the dog, and with the exception of three who mate face to face because the Divine Presence spoke to them. These are: man, the serpent, and the fish. Man, as it is stated: “To Adam, He said: Because you heeded your wife’s voice” (Genesis 3:17); the serpent – “the Lord God said to the serpent” (Genesis 3:14); the fish – “The Lord said to the fish, and it spewed Jonah” (Jonah 2:11).
“And to Adam He said: Because you heeded your wife’s voice, and ate from the tree that I commanded you, saying: You shall not eat from it, the ground is cursed on your account; in suffering you shall eat of it all the days of your life” (Genesis 3:17). “And to Adam He said: Because you heeded your wife’s voice” – Rabbi Simlai said: She approached him persuasively. She said to him: ‘What do you think, that I will die and another Eve will be created for you? “There is nothing new under the sun” (Ecclesiastes 1:9). What do you think, that I will die and you will sit alone? “He did not create it for emptiness; He formed it to be inhabited”’ (Isaiah 45:18). The Rabbis say: She began sobbing at him with her voice. That is what is written: “And to Adam He said...” “Because you heeded your wife’s words” is not written here, but rather, “your wife’s voice.” “And ate of the tree” – this supports what Rabbi Abba of Akko said, that it [the tree of knowledge] was a citron tree. (The taste of the citron tree is similar to its fruit. Thus, by eating the fruit, it was as if Adam “ate from the tree” itself. ) “That I commanded you, saying” – what is “saying”? (Literally, “to say.”) [Adam had been told] to warn the animals, the beasts, and the birds. (Adam had been commanded “to say” to all the animals that they must not eat of the forbidden fruit.) Not only did you not warn them, but you gave it to them and they ate. “The ground is cursed on your account” – it will bring forth for you cursed things, e.g., gnats, fleas, and flies. Let it, then, produce a camel for him. (That would be a much larger pest.) Rabbi Yitzḥak said: He, too, could derive benefit from that, as he could sell it and benefit from its proceeds.
“In suffering you shall eat of it” – Rav Asi said: Earning a livelihood is twice as difficult as childbirth. Regarding childbirth it is written, “in pain [be’etzev] you shall give birth to children,” whereas regarding earning a livelihood it is written, “in suffering [be’itzavon] you shall eat of it.” (Be’itzavon is an extended form of be’etzev, indicating a greater level of difficulty.) Rabbi Eliezer and Rabbi Shmuel bar Naḥman, Rabbi Eliezer said: Redemption is compared to earning a livelihood, and earning a livelihood to redemption, as it is stated: “He rescued us from our foes, for His kindness is forever,” (Psalms 136:24) and adjacent to that: “He gives food to all flesh, for His kindness is forever” (Psalms 136:25). Just as redemption is miraculous, so, too, earning a livelihood is miraculous. Just as earning a livelihood is every day, so, too, redemption is every day. Rabbi Shmuel bar Naḥman said: It [earning a livelihood] is even greater than redemption, as redemption is carried out through an angel, but livelihood is [directly] through the Holy One blessed be He. Redemption is carried out through an angel, from where is it derived? It is as it is stated: “The angel who redeems me from all evil” (Genesis 48:16). That livelihood is through the Holy One blessed be He? As it is stated: “You open Your hand, and satisfy the desire of every living thing” (Psalms 145:16). Rabbi Yehoshua ben Levi said: It [earning a livelihood] is greater than the splitting of the Red Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it says: “He gives food to all flesh…” (Psalms 136:25). (Giving food to all flesh is mentioned after the splitting of the Red Sea, indicating that it is greater.)
“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world. And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11). Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul. (The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1).) However, because Saul was the shoot of a sycamore, (Easily broken, unable to withstand it, due to his lack of merit.) the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham. The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one. (According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one.) But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? (Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7).) Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.
Rabbi Abahu and Rabbi Yehuda bar Simon, Rabbi Abahu said: This is analogous to a king who purchased two slaves for himself, both of them with one bill of sale and with one sum. He decreed for one of them that he should be supported from the royal treasury, and for the other that he would have to toil to eat. That one sat, bewildered and astonished [toheh uvoheh]. He said: ‘Both of us were purchased with one bill of sale and one sum, yet this one is supported from the royal treasury, and I, if I do not toil, I do not eat?’ So, too, the earth sat bewildered and astonished. It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings are sustained from the radiance of the Divine Presence; as for the terrestrial beings, if they do not toil they do not eat.’ Rabbi Yehuda bar Simon said: It is analogous to a king who purchased two maidservants, both of them with one bill of sale and with one sum. He decreed for one of them that she should not depart from the palace, and for the other he decreed banishment. That maidservant sat bewildered and astonished [toha uvoha]. She said: ‘Both of us were purchased with one bill of sale and one sum, and this one does not go out and depart from the palace, but for me he decrees banishment?’ So, too, the earth sat bewildered and astonished [toha uvoha]. It said: ‘The celestial beings and the terrestrial beings were created simultaneously. The celestial beings live forever and the terrestrial beings die.’ That is why “the earth was emptiness and disorder [tohu vavohu].” Rabbi Tanḥuma said: It is analogous to the son of a king, who was sleeping in his cradle, and his wet nurse was bewildered and astonished [toha uvoha], as she knew that she would ultimately receive her punishment on his account. (When the child misbehaves, the nurse is blamed. Even before the child awoke this thought troubled her.) So, the earth foresaw that it was destined to receive its punishment on account of man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17). That is why “the earth was emptiness and disorder [tohu vavohu].”
“God said: Let the earth sprout grass, vegetation yielding seed, and fruit trees bearing fruit in their kind, in which there is its seed, upon the earth, and it was so” (Genesis 1:11). “God said: Let the earth sprout grass” – it is taught in the name of Rabbi Natan: There were three who were brought to judgment, but there were four who emerged liable. They are as follows: Adam, Eve, and the serpent were brought to judgment, and the ground was cursed along with them, as it is stated: “Cursed is the ground on your account” (Genesis 3:17) – it will produce for you cursed items, such as gnats, flies, and fleas. Rabbi Yitzḥak said: Even these are beneficial. (Even bugs serve a purpose in the world. Thus, the earth’s curse had a silver lining. See Bereshit Rabba 20:8.) Why was it cursed? Rabbi Yehuda ben Rabbi Shalom and Rabbi Pinḥas, Rabbi Yehuda ben Rabbi Shalom said: Because it violated its command, as the Holy One blessed be He said to it: “Let the earth sprout grass, [vegetation yielding seed, and fruit trees bearing fruit in their kind]” – just as the fruit is edible, so should the tree be edible. But, it [the earth] did not do so, but rather, “The earth produced grass…[and trees bearing fruit]” (Genesis 1:12) – the fruit is edible but the tree is not edible. Rabbi Pinḥas said: [On the contrary,] it did even more than it was commanded, taking the initiative in fulfilling the will of its Creator. “Trees bearing fruit” – even the non-fruit trees produced fruit. According to the opinion of Rabbi Yehuda ben Rabbi Shimon, all is well, but according to Rabbi Pinḥas, why was it [the earth] cursed? The explanation is that it is like a person who says [when cursing someone]: Cursed be the breasts from which this person nursed. (The earth was the provider of sustenance for mankind, so it was cursed as part of their curse.)
“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh. “There was a famine” – Ten famines came to the world. One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11). Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree (The sycamore tree is frail.) the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished? (The phrase means how can one person sin and another be punished.) Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people, (Major catastrophes did not befall people who would not be able to withstand them. They befell mighty people, who could withstand them.) but rather, mighty people. Rabbi Berekhya would read in their regard: (Regarding David’s generation.) “He gives strength to the weary” (Isaiah 40:29). Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh. The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce. (There was a small amount of rain, and there was some produce (See Mishna Avot 5:8).) The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.
“Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy man, and I am a man of smooth skin” (Genesis 27:11). “Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy [sa’ir] man” – a demon-like man, just as it says: “Demons [se’irim] will dance there” (Isaiah 13:21). “And I am a man of smooth [ḥalak] skin” –just as it says: “For the Lord's portion [ḥelek] is His people” (Deuteronomy 32:9). Rabbi Levi said: This is analogous to one with a full head of hair and a bald person who were standing at the edge of the threshing floor. The chaff went up onto the one with the full head of hair and became entangled in his hair. The chaff went up onto the bald person, and he placed his hand on his head and removed it. So, Esau the wicked is sullied with iniquities all the days of the year, and he has no means with which to gain atonement. But Jacob is sullied with iniquities all the days of the year, comes Yom Kippur, and he has the means with which to gain atonement, as it is stated: “For on this day he shall atone” (Leviticus 16:30). Rabbi Yitzḥak said: This is not related to that and that is not related this. (The verse is not related to that interpretation and that interpretation is not related to the verse.) Rather, (The same conclusion can be reached from a different source.) “the goat shall bear upon itself” (Leviticus 16:22) – this is Esau, as it is stated: “Behold, Esau my brother is a hairy [sa’ir] man.” “All their iniquities [avonotam]” (Leviticus 16:22) – the iniquities of the simple man [avonot tam], as it is stated: “Jacob was a simple [tam] man” (Genesis 25:27). “Perhaps my father will feel me, and I will be in his eyes as a deceiver, and I will bring upon myself a curse, and not a blessing” (Genesis 27:12). “Perhaps my father will feel me, and I will be in his eyes as a deceiver [metate’a]” – like a dead man [met], an aberration [to’eh], (Metate’a is an acronym for met and to’eh.) and an idolater. (Anyone who distorts the truth in his speech it is as though he engages in idol worship (Sanhedrin 92a).) “I will bring upon myself a curse” – even the one blessing that he is destined to bestow at the end, (See Genesis 28:4.) he will not bestow it upon me. “His mother said to him: Your curse is upon me, my son; only heed my voice, and go, take for me” (Genesis 27:13). “His mother said to him: Your curse is upon me, my son” – Rabbi Abba bar Kahana said: Adam, who sinned, was it not his mother that was cursed, as it is stated: “The ground is cursed on your account”? (Genesis 3:17). You, too, “your curse is upon me, my son.” Rabbi Yitzḥak said: [Rebecca said:] ‘It is incumbent upon me to enter and say to your father: Jacob is righteous and Esau is wicked.’ (It is incumbent upon me to see to it that there will be no curse at all.) “He went, took, and brought to his mother, and his mother made tasty food, like that his father likes” (Genesis 27:14). “He went, took, and brought to his mother” – compelled, coerced, and weeping.
“May the angel who redeems me from all evil bless the lads, and let my name and the name of my fathers, Abraham and Isaac, be called upon them, and may they proliferate like fish in the midst of the land” (Genesis 48:16). “May the angel who redeems me from all evil…” – Rabbi Yosei bar Ḥalafta said: Sustenance is twice as difficult as childbirth. Regarding childbirth it is written: “In pain [be’etzev] you will bear children” (Genesis 3:16). Regarding sustenance it is written: “With pain [be’itzavon] (The midrash interprets be’itzavon as the plural of be’etzev.) you will eat of it all the days of your life” (Genesis 3:17). Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar said: Redemption is juxtaposed to sustenance, (“The God who has shepherded me.… May the angel who redeems me.”) and sustenance is juxtaposed to redemption. (“He delivered us from our foes.… He gives food to all flesh” (Psalms 136:24–25).) Just as redemption is double, (God performed multiple miracles in redeeming Israel.) so too, sustenance is double. Just as sustenance is [provided] every day, so too, redemption [occurs] every day. Rabbi Shmuel bar Naḥmani said: It is greater than redemption, as redemption is by means of an angel and sustenance is by means of the Holy One blessed be He. Redemption is by means of an angel – “may the angel who redeems me”; and sustenance is by means of the Holy One blessed be He – “You open Your hand and satisfy everything living” (Psalms 145:16). Rabbi Yehoshua ben Levi said: A person’s sustenance is as difficult as the splitting of the Res Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it is written there: “He gives food to all flesh” (Psalms 136:25). “May…bless the lads” – this is Joshua and Gideon. (They were descendants of Ephraim and Manasseh, and angels appeared to them (Joshua 5:14; Judges 6:12).) That is what is written: “It was when Joshua was by Jericho, he lifted his eyes and saw, and behold, a man was standing opposite him.… He said: No, for I am commander of the host of the Lord; now I have come” (Joshua 5:13–14). Rabbi Yehoshua in the name of Rabbi Ḥanina bar Yitzḥak: He cried out from his toenails. (The angel prostrated himself before Joshua, imploring him to accept his help (see Matnot Kehuna; Etz Yosef).) “He said…I am commander of the host of the Lord” – everywhere that I am seen, the Holy One blessed be He is seen. This is a sign: Everywhere that Rabbi Yosei Arokh (Rabbi Yehuda HaNasi’s attendant. ) was seen, Rabbi [Yehuda HaNasi] would be seen. “Now I have come” – ‘I came to Moses your master; however, he prayed: “If Your presence does not go, [do not take us up from here]” (Exodus 33:15). (God sent an angel to lead the Israelites into the Land of Israel, but Moses prayed that God’s Presence itself would accompany them, and not the angel. ) I cannot ascend on High, because I have not yet carried out my mission. I cannot remain below, as he was still praying and saying: “If Your presence does not go [do not take us up from here].” Just make certain that you do not do what Moses your master did to me and rejected me.’ “May they proliferate like fish in the midst of the land” – just as the eye does not have dominion over the fish, (The fish are covered by water and are therefore hidden from human sight.) so, the [evil] eye will have no dominion over your descendants. That is what is written: “The children of Joseph spoke to Joshua, [saying: Why did you give me an inheritance of one lot and one portion; and I am a numerous people, as the Lord has blessed me up to now?]” (Joshua 17:14). He said to them: ‘Are you not concerned about the [evil] eye?’ They said to him: ‘This is the blessing that our ancestor blessed us: “May they proliferate like fish in the midst of the land.”’ Just as fish are caught only by their throat, so, your descendants will be caught only by their throat – “They would say to him: Now say: Shibolet, and he would say: Sibolet” (Judges 12:6). (Forty-two thousand men of Ephraim were identified and killed in that manner.) Just as fish grow in water, but when a single drop falls from above they receive it thirstily like one who never tasted the taste of water in all their days, so it is with Israel, they grow in water, in Torah, but when they hear a novel matter of Torah, they receive it thirstily like one who has never heard a matter of Torah in all their days. Rabbi Levi said: The Israelite women conceived six hundred thousand babies in one night, and they were all cast into the Nile; but they ascended by Moses’s merit. That is what Moses says: “Six hundred thousand men on foot [ragli] is the people that I am in their midst” (Numbers 11:21) – all of them ascended by my merit [leragli]. Rabbi Zakkai Rabba cited it from here: “May they proliferate like fish in the midst of the land” – just as in the midst of the land they were six hundred thousand, so, in the milieu of the fish they were six hundred thousand. (Thus, six hundred thousand babies were cast in the Nile, the “milieu of the fish.” ) Just as in the midst of the land they did not die, so in the milieu of the fish they did not die. One whose name is like the name of fish, (Nun means fish in Aramaic, and Joshua the son of Nun led the Israelites into the Land of Israel.) his son will take them into the Land of Israel: “Nun his son, Joshua his son” (I Chronicles 7:27).
The Holy One blessed be He said: ‘Heed Me, as there is no person who heeds Me and loses.’ The Rabbis say: You find there is one who heeds [his wife and loses, and one who heeds] his wife and gains. How so? Adam the first man heeded his wife and lost. From where is this derived? As it is stated: “And to Adam He said: Because you heeded the voice of your wife…[cursed is the ground on your account]” (Genesis 3:17). Rabbi Yitzḥak said: To what is the matter comparable? To a king who said to his servant: ‘Do not taste anything until I return from the bathhouse.’ His wife said to him: ‘Taste the cooked dish, so he will not need to seek to add salt or fish gravy.’ The king came and saw him licking his lips. The king said to him: ‘Did I not tell you do not eat, and yet you ate?’ He said to him: ‘My master, your maidservant gave it to me.’ The king said to him: ‘And you heeded my maidservant more than me?’ So, the Holy One blessed be He said to Adam: “But of the tree of the knowledge of good and evil, you shall not eat of it” (Genesis 2:17). What did Eve do? She fed him. Rabbi Avin said: She did not ask, but she wept and wailed to him with her voice, and he ate of it, as so it is written: “[Because you heeded] the voice of your wife.” “The words of your wife” is not written here, but rather, “the voice of your wife.” The Holy One blessed be He said to him: “Did you eat from the tree that I commanded you not to eat of it?” (Genesis 3:11). He said to Him: ‘My Master, Your maidservant gave it to me.’ From where is this derived? As it is stated: “The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). He said to him: ‘And you heeded Eve more than Me?’ [Adam] was immediately expelled [from the Garden of Eden], as it is stated: “He banished the man; He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). That is, he heeded his wife and lost. There is one who heeded his wife and gained. This is Abraham. From where is this derived? As it is stated: “Sarai said to Abram: Please, behold, the Lord has kept me from bearing; please, consort with my maidservant; perhaps I shall be built through her. Abram heeded the voice of Sarai” (Genesis 16:2). Rabbi Shmuel bar Naḥman said: To what is the matter comparable? To one to whom a son was born. A certain astrologer saw him and said: ‘This lad is destined to be an arch-robber, his father must cast him away.’ His father heard and said: ‘Would I cast away my son?’ The father of that astrologer heard and said: ‘Everything that my son said to you, heed him.’ So, Sarah foresaw that Ishmael was taking to evil ways, and she would say to Abraham: “Banish this maidservant and her son” (Genesis 21:10) and it distressed him. The Holy One blessed be He appeared to [Abraham] and said to him: “Do not be distressed about the lad and about your maidservant; everything that Sarah says to you, heed her voice…” (Genesis 21:12). He heeded her voice and gained, as his descendants were considered [only those] descending from Isaac, as it is stated: “For it is through Isaac that descendants will be accounted to you” (Genesis 21:12). The Holy One blessed be He said: ‘If one who heeded his wife is so rewarded, one who heeds Me, all the more so.’ King Solomon came and articulated it: “But one who heeds me will reside securely and tranquilly, without fear of evil” (Proverbs 1:33).
When Rabbi Yosei of Milḥaya died, Rabbi Yoḥanan and Reish Lakish went up to perform an act of kindness (They went to participate in the funeral.) and Rabbi Yitzḥak Pesaka went up with them. There was a certain elder there who sought to ascend and begin eulogizing him, but they did not allow him to do so. Rabbi Yitzḥak Pesaka said to him: ‘Before these lions of Torah you open your mouth?’ Rabbi Yoḥanan said to them: ‘Leave him, as he is an elder. Let him ascend and be honored in his place.’ (Since he is an elder and a local, let him deliver the first eulogy.) He ascended, began, and said: ‘We find that the departure of the righteous is more difficult before the Holy One blessed be He than the ninety-eight rebukes in Mishne Torah (This is a reference to the book of Deuteronomy. The reference is to the warnings of punishment in Deuteronomy 28:15–68.) and the destruction of the Temple. In the rebukes it is written: “The Lord will render your blows extraordinary [vehifla]” (Deuteronomy 28:59). (The Lord will strike you with extraordinary blows.) Regarding the destruction of the Temple it is written: “She has declined extraordinarily [pela’im].” However, regarding the departure of the righteous it is written: “Therefore, behold, I will continue to bewilder [lehafli] this people, bewilderment [hafleh] upon bewilderment [vafeleh]” (Isaiah 29:14). Why to that extent? “The wisdom of her wise will be lost and the understanding of her men of understanding will be concealed” (Isaiah 29:14).’ Rabbi Yitzḥak Pesaka said: ‘May the mouth of this man be blessed.’ Rabbi Yoḥanan said to him: ‘Had we not allowed him, from where would we have heard this pearl?’ The Divine Spirit was shouting and saying: “See, Lord, my affliction, for the enemy has expanded.” (The midrash has returned to explicating the verse in Lamentations 1:8. The point is that the first part of the verse is a description of what has happened, whereas the phrase “see, Lord…” is the prophet, influenced by the Divine Spirit, calling out to God.) “Evildoers dig pits for me that do not accord with Your Torah” (Psalms 119:85). Rabbi Abba bar Kahana said two [examples]: It is written: “Do not take the mother with the young” (Deuteronomy 22:6), and here: “A mother was torn apart with her children” (Hosea 10:14); (The Torah prohibits trapping the mother bird while she is with her young, but the enemies attacked mothers in the presence of their children.) that is, “that do not accord with Your Torah.” Rabbi Abba bar Kahana said another: It is written: “To eradicate an infant from the street” (Jeremiah 9:20), but not from the synagogues; “young men from the squares” (Jeremiah 9:20), but not from the study halls. But here, “the wrath of the Lord arose against them…[He struck down the young warriors among them]” (Psalms 78:31); (The “young warriors” refers to those involved in the study of Torah. At times the debate of matters of halakha in the course of study is compared to war (see, e.g., Megilla 15b). Alternatively, some suggest that the correct version of the text is as cited in Yalkut Shimoni, Tehillim 877, which provides a different prooftext: “Who slew their young men with the sword in the house of their sanctuary” (II Chronicles 36:17) (Rabbi David Luria; Etz Yosef).) that is, “that do not accord with Your Torah.” Rabbi Yehuda ben Rabbi Simon said two [examples]: It is written: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28), but here, child and mother were killed on one day, as it is stated: “A mother was torn apart with her children” (Hosea 10:14); that is, “that do not accord with Your Torah.” Rabbi Yehuda ben Rabbi Simon said another: It is written: “Who will hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). But here, “They spilled their blood like water around Jerusalem, and there was no one to bury them” (Psalms 79:3); that is, “that do not accord with Your Torah.” Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afforded burial to donkeys, but to Your children You did not afford burial.’ You afforded burial to donkeys, these are the Egyptians. That is what is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). And Rabbi Berekhya said: Because the sea would cast them to the dry land and the dry land cast them to the sea. The sea said to the dry land: ‘Accept your people,’ and the dry land said to the sea: ‘Accept your people.’ The dry land said: ‘If when I accepted only Abel’s blood, it is stated in my regard: “Cursed is the land” (Genesis 3:17), how can I accept the blood of this entire multitude?’ [This continued] until the Holy One blessed be He took an oath to it that He would not place it on trial. That is what is written: “You extended Your right hand; the earth swallowed them” (Exodus 15:12). The right hand is nothing other than an oath, as it is stated: “The Lord took an oath by His right hand” (Isaiah 62:8). But to your people, you did not afford burial, that is, “that do not accord with Your Torah.”
(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman: (Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37.) Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature? (Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3.) Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13): (Sifra, ad loc.; Sanh. 100a.) AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred. (Cf. Gen. R. 8:1).) Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth? (See ySheq. 6:2 (50a); yTaan. 1:2 (64a).) Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.
Another interpretation (of Lev. 19:2:) YOU SHALL BE HOLY. The Holy One said to Israel: Before I created my world, the ministering angels praised my name through you and sanctified me through you by saying (in I Chron. 16:36): BLESSED IS THE LORD GOD OF ISRAEL FROM EVERLASTING TO EVERLASTING. (Tanh., Lev. 7:2.) When the first Adam was created, the angels said: Sovereign of the World, is this the one in whose name we are praising you? He told them, [No]. This person is a thief, since it is stated (of him in Gen. 3:17): < BECAUSE YOU OBEYED YOUR WIFE AND > ATE OF THE TREE ABOUT WHICH I COMMANDED YOU, < SAYING: DO NOT EAT OF IT. CURSED IS THE LAND BECAUSE OF YOU >. < When > Noah came, they said to him (i.e., to the Holy One): Is this the one? He told them, [No]. This person is a drunkard, since it is stated (of him in Gen. 9:21): THEN HE DRANK OF THE WINE AND BECAME DRUNK…. < When > Abraham came, they said to him: Is this the one? He told them: This is a stranger (ger). < When > Isaac came, they said to him: Is this the one? He told them: This one loves my enemy, as stated (in Gen. 25:28): NOW ISAAC LOVED ESAU. When Jacob came, they said to him: Is this the one? He told them, Yes, for so it says (in Gen. 35:10): GOD SAID TO HIM: YOUR NAME SHALL NO LONGER BE JACOB, BUT YOUR NAME SHALL BE ISRAEL…. So all Israel was called by his name. At that time the Holy One, Blessed be He, sanctified them because of his name, as stated (in Is. 49:3): ISRAEL, IN WHOM I WILL BE GLORIFIED. The Holy One said to him: Since you were sanctified for my name before I created my world, Be holy as I am holy. It is so stated (in Lev. 19:2:) YOU SHALL BE HOLY, BECAUSE I, THE LORD YOUR GOD, AM HOLY. To what is the matter comparable? To a king who betrothed a wife. He said to her because you have been betrothed (literally: sanctified) to my name, I am a king and you, a queen. Just as it (i.e., my name) is an honor for me, so it is an honor for you. Why? Because you are my wife. Thus the Holy One said to Moses. Go and sanctify (i.e., go and betroth) Israel, as stated (in Exod. 19:10): GO UNTO THE PEOPLE AND SANCTIFY (rt.: QDSh) THEM TODAY AND TOMORROW. {The Holy One sanctified them} [He sanctified them. The Holy One came] and said to them (in Exod. 19:6): BUT YOU SHALL BE FOR ME A KINGDOM OF PRIESTS, A HOLY (rt.: QDSh) NATION. Why? (Lev. 19:2:) BECAUSE… I AM HOLY. And you also shall be sanctified (rt.: QDSh) just as you have sanctified me, as stated (in Lev. 19:2) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU SHALL BE HOLY (rt.: QDSh)…. The Holy One said unto them: If you are worthy, you shall be called a congregation of saints (rt.: QDSh); < if > you are unworthy, you shall be called an evil congregation. (Numb. 14:27:) HOW LONG SHALL THIS EVIL CONGREGATION…?
(Lev. 19:23:) NOW WHEN YOU COME INTO THE LAND AND PLANT ANY TREE FOR FOOD. This text is related (to Zech. 8:11–12): BUT NOW < I WILL NOT TREAT THE REMNANT OF THIS PEOPLE > AS IN THE FORMER DAYS…; FOR AS THE SEED OF PEACE, THE VINE SHALL YIELD ITS FRUIT, THE EARTH SHALL YIELD ITS HARVEST…. What is the meaning of NOT… AS IN THE FORMER DAYS? When Israel went forth from Egypt and was walking in the desert, he brought down manna for them, brought over quails for them, and raised up the well for them. (The well in question is the well of Numb. 21:16–20, which according to traditional interpretations was movable and followed the children of Israel during the forty-year wanderings. See below, Numb. 1:2; 6:35, 47–50; Tanh., Numb. 1:2; Numb. R. 1:2; 9:14; 13:20; 19:26; Seder ‘Olam Rabbah 5, 9–10; TSuk. 3:11–13; Pseudo-Philo 10:7; 11:15; also TSot. 11:1; Mekhilta deRabbi Ishmael, Wayassa‘ 6; Sifre Deut. 32:14(305); Shab. 35a; Ta‘an. 9a; Eccl. R. 1:2; M. Prov. 14; the various targums to Numb. 21:16–20; and I Corinthians 10:4.) Then each and every tribe made itself a conduit for water, which [drew < the water > from the well and] brought it in to them. Moreover, [each and every one] planted fig trees, vines, and pomegranates, which yielded fruit on the same day, just as it was from the beginning at the creation of the world (according to Gen. 1:11): FRUIT TREE BEARING FRUIT ACCORDING TO ITS KIND. If the children of Adam had been worthy, it would have remained so until now. A person would plant a tree, and it would bear fruit immediately. When Adam sinned, the ground was cursed (according to Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. From now on (ibid., cont.:) IN TOIL YOU SHALL YOU EAT OF IT ALL THE DAYS OF YOUR LIFE. He sowed wheat and it sprouted thistles, as stated (in vs. 18): THORNS AND THISTLES SHALL IT SPROUT FOR YOU. When they went forth from Egypt, [the Holy One] raised up the well for them. Then they made plantings beside its water, and the trees bore fruit on the same day. When the well disappeared, [all the bounty disappeared.] What is written there (in Numb. 20:5)? A PLACE WITH NO SEEDS, FIGS, VINES, OR POMEGRANATES. The Holy One said to Moses: Say to these Israelites: When you enter the land of Israel, I am restoring all the bounty to you, as stated (in Deut. 8:7–9): FOR THE LORD YOUR GOD IS BRINGING YOU UNTO A GOOD LAND, < A LAND WITH STREAMS OF WATER >…; A LAND OF WHEAT AND BARLEY, OF VINES, FIGS, AND POMEGRANATES…; A LAND < IN > WHICH < YOU SHALL EAT BREAD > WITHOUT STINT. When they came into the land of Israel they began sinning (rt.: HT'), as stated (in Jer. 2:7): BUT YOU CAME AND DEFILED (rt.: HT') MY LAND. So it did not bear fruits as was appropriate. They planted much and brought in little, as stated (in Hag. 1:6): YOU HAVE SOWN MUCH AND BROUGHT IN LITTLE. (Above, Exod. 8:10.) Why? Because they ceased < offering > the firstfruits. (Ibid., cont.:) YOU HAVE EATEN WITHOUT HAVING ENOUGH, after {the first fruits} [the shewbread] ceased. (Ibid., cont.:) YOU HAVE DRUNK WITHOUT HAVING ENOUGH, after the libation of wine ceased. (Ibid., cont.:) YOU HAVE PUT ON CLOTHES, WITHOUT BEING WARM, after the vestments of priesthood were abolished. (Ibid., cont.:) THE WAGE EARNER HAS EARNED WAGES FOR A BAG WITH HOLES, after almsgiving ceased. (Zech. 8:10:) A PERSON HAD NO EARNINGS, after pilgrims (going up to Jerusalem) ceased. (Ibid., cont.:) AND THE CATTLE EARNED NOTHING, after the offerings ceased. But in the age to come, the Holy One will not act so. Thus it is stated (in Zech. 8:11–12): BUT NOW I WILL NOT TREAT THE REMNANT OF THIS PEOPLE AS IN THE FORMER DAYS, SAYS THE LORD OF HOSTS; FOR AS THE SEED OF PEACE, THE VINE SHALL YIELD ITS FRUIT, THE EARTH SHALL YIELD ITS HARVEST, THE HEAVENS SHALL YIELD THEIR DEW, AND I WILL BEQUEATH ALL THESE THINGS TO THE REMNANT OF THIS PEOPLE….
Another interpretation: Why did he circumcise at the age of ninety-nine? (Tanh., Gen. 3:17; cf. Gen. R. 46:2.) In order to teach proselytes that if a proselyte wants to become a Jew, he should not say: I am an old man. At this stage I am not becoming a Jew. Let him learn from Abraham, who performed circumcision when he was ninety-nine years old.
(Exod. 21:1:) AND THESE ARE THE ORDINANCES (mishpatim). This text is related (to Prov. 29:4): BY JUSTICE (mishpat) A KING SUSTAINS THE LAND. (Gen. R. 14:1; Exod. R. 30:13; cf. Tanh., Exod. 6:2.) This refers to the Holy One. (Ibid., cont.:) BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. This refers to the first Adam who was separated out in a removal (temurah). R. Jose ben Qetsartah said: Where is it shown that he was separated out in a removal? (Above, Gen. 2:1; Tanh., Gen. 2:1;yShab. 2:4 (5b); Gen. R. 17:8.) Where it is stated (in Gen. 2:6–7): BUT A MIST WENT UP FROM THE EARTH . THEN THE LORD FORMED . (See above, Gen. 2:2; Tanh., Gen. 2:1.) like the wife of a priest putting water into the midst of her dough and after that taking the hallah. (Cf. Numb. 15:20, which identifies hallah and temurot.) Ergo, it says (in Prov. 29:4): BUT A PERSON OF REMOVALS (temurot) WILL DESTROY IT. When the Holy One commanded him to eat from this and not to eat from that, he transgressed the command. What did he bring about? (Gen. 3:17:) CURSED IS THE LAND BECAUSE OF YOU. Ergo, (in Prov. 29:4): WILL DESTROY IT.
Another interpretation (of Prov. 23:31): HE/IT GOES DOWN SMOOTHLY. In the end he declares transgressions permissible and makes them {a common like something accessible < to all >} [something accessible < to all > like a common]. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32:) IN THE END IT WILL BITE LIKE A SNAKE. When the snake bites a person, he does not feel it for an time; but after he goes home, < the poison in > the wound permeates him. IN THE END IT WILL BITE LIKE A SNAKE, most certainly like a snake. Just as in the case of the snake, < the Holy One > cursed the land on account of it, as stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU; so in the case of wine, a third of the world was cursed on account of it, as stated (in Gen. 9:24–25): THEN NOAH AWOKE FROM HIS WINE…, [AND HE SAID: CURSED BE CANAAN]. (As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2.) Ergo (in Prov. 23:32): IN THE END IT WILL BITE LIKE A SNAKE…. (Vs. 33:) YOUR EYES WILL SEE STRANGE THINGS. See what wine causes one who drinks it! It causes him to serve idols. So it says (in Is. 28:7): THESE ALSO REEL WITH LIQUOR AND STAGGER WITH STRONG DRINK. What is the meaning of {REEL?} [THESE? < These of > which they spoke] (in Exod. 32:4): THESE ARE YOUR GODS, O ISRAEL. Thus it is stated (in Exod. 32:6): AND THE PEOPLE SAT DOWN TO EAT AND DRINK, AND ROSE UP TO {PLAY} [TO ENGAGE IN AMOROUS SPORT]. (See above, Gen. 2:21.) < It was > because of wine that they said (in Exod. 32:4) THESE ARE YOUR GODS, O ISRAEL. Therefore (in Prov. 23:33): AND YOUR HEART WILL SPEAK DECEITFUL THINGS. Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5): AND MOREOVER, WINE IS TREACHEROUS. It is also written (in Prov. 21:24): A SCORNER AND ARROGANT ONE, INSOLENT IS HIS NAME. (In the Masoretic Text SCORNER and INSOLENT are reversed.) Now INSOLENT must mean idolatry. Thus it is stated (in Ps. 119:21): YOU REBUKE THE CURSED INSOLENT ONES. Moreover, INSOLENT ONES must < also > refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14): O GOD, INSOLENT ONES HAVE RISEN UP OVER AGAINST ME….; and it says (in Ps. 19:14 [13]): ALSO KEEP YOUR SERVANT FROM INSOLENT ONES. Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34): YOU WILL BE LIKE ONE WHO LIES DOWN IN THE MIDST OF THE SEA. When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35): THEY STRUCK ME, BUT I FELT NO HURT; THEY BEAT ME, BUT I DID NOT KNOW IT. So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated] (ibid.): WHEN I WAKE UP, I SEEK IT YET AGAIN.
(Cant. 5:2, cont.:) MY INNOCENT (tammati), < i.e., > MY TWIN (when vocalized as tomati), since she had borne {two} twins. MY INNOCENT (tammati) because < the plan > was not from Rebekah. Rather the Holy One had put it in her heart. She said to him: When the first Adam sinned, was he cursed? Was not his mother cursed? (The point is explained in Gen. R. 65:15, which adds the following: “Thus it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU.” Since LAND here is the feminine form of “Adam,” the midrash interprets the cursed land as his mother.) And now it is my < turn >. Fulfill your < destiny > ; and if you should be cursed, your curse will fall upon me. Thus it is stated (in Gen. 27:13): YOUR CURSE, MY SON, BE UPON ME! … [Why?] The Holy One said to him: See, I have crowned you with blessings, as stated (in Cant. 5:2, cont.): FOR MY HEAD IS DRENCHED WITH DEW. He went immediately. (According to Gen. 27:14:) THEN HE WENT TO GET THEM AND BROUGHT THEM TO HIS MOTHER…. He went in with his father and received the blessings, as stated (in vs. 28): SO MAY GOD GIVE TO YOU < FROM THE DEW OF HEAVEN >….
Lamech lived a hundred and eighty-two years and begot his son (Gen. 5:28), through whom the world was to be reestablished. He called him Noah (lit. “comfort, ease”), saying: This one will comfort us in our work and in the toil of our hand (Gen. 5:29). How did he know that this one would comfort us in our work? Was Lamech a prophet? R. Simeon the son of Yehozadak said: There was a tradition that when the Holy One, blessed be He, told Adam: Cursed be the ground for thy sake; in toil shalt thou eat of it (Gen. 3:17), Adam inquired: “Master of the Universe, how long will the ground be cursed?” He replied: “Until a man-child already circumcised shall be born.” When Noah was born circumcised, Lamech understood immediately that this was the one concerning whom the Holy One, blessed be He, had said: This one will comfort us in our work (ibid. 5:29).
R. Judah the Levite, the son of Shalum said: The vavs, which the other verses lack, correspond to the six things which the Holy One, blessed be He, took from Adam after he sinned. (Vav has the numerical value of six which is also, according to tradition, the number of the things takenfrom Adam because of his sin) They are as follows: his luster, his stature, his immortality, the fertility of the earth, the garden of Eden, the sun and the moon. Whence do we know about his luster? it is written : Changest his countenance and sendest him away (Job 14:20). Whence do we know of his stature? It is said: Thou hast hemmed me in from behind and before (Ps. 139:5). How do we know about his immortality? If Adam had been worthy, he would have merited living forever. Whence do we know of the fertility of the earth? It is written: Cursed be the ground for thy sake (Gen. 3:17). Whence do we know of his banishment from the Garden of Eden? It is written: He drove out the man (ibid., v. 24). Whence do we know of the sun and the moon? The sun shall be darkened in his going forth, and the moon shall not cause her light to shine (Isa. 13:10).
(Lev. 19:2:) “You shall be holy, for I am holy.” The Holy One, blessed be He, said to Israel, “Before I created My world, the ministering angels praised My name through you and sanctified Me through you by saying (in I Chron. 16:36), ‘Blessed is the Lord God of Israel from everlasting to everlasting.’” When the first Adam was created, the angels said, “Master of the world, is this the one in whose name we are praising You?” He told them, “No. This person is a thief, since it is stated (of him in Gen. 3:17), ‘and you ate of the tree.’” [When] Noah came, they said to Him (i.e., to the Holy One, blessed be He), “Is this the one?” He told them, “[No]. This person is a drunkard, since it is stated (of him in Gen. 9:21), ‘Then he drank of the wine [and became drunk].’” [When] Abraham came, they said to Him, “Is this the one?” He told them, “This is a stranger (ger), from which Yishmael came out.” [When] Isaac came, they said to Him, “Is this the one?” He told them, “This one loves My enemy, as stated (in Gen. 25:28), ‘Now Isaac loved Esau.’” When Jacob came, they said to Him, “Is this the one?” He told them, “Yes, for so it says (in Gen. 35:10), ‘God said to him, “Your name shall no longer be Jacob, but your name shall be Israel.”’ So all Israel was called by his name.” At that time the Holy One, blessed be he, sanctified them because of His name, as stated (in Is. 49:3), “Israel, in whom I will be glorified.” The Holy One, blessed be He, said to him, “Since you were sanctified for My name before I created My world, be holy as I am holy.” It is so stated (in Lev. 19:2), “[You shall be holy,] because I am holy.” To what is the matter comparable? To a king who betrothed a wife. He said to her, “Because you have been betrothed (literally, sanctified) to my name, I am a king and you, a queen. Just as it (i.e., my name) is an honor for me, so it is an honor for you. Why? Because you are my wife.” Thus the Holy One, blessed be He, said to Moses, “Go and sanctify (i.e., go and betroth) Israel,” as stated (in Exod. 19:10), “and sanctify (rt.: qdsh) them today and tomorrow.” The Holy One, blessed be He, sanctified them and said to them (in Exod. 19:6), “But you shall be for Me a kingdom of priests, a holy (rt.: qdsh) nation.” Why? (Lev. 19:2:) “Because I the Lord am holy.” And you also shall be sanctified (rt.: qdsh) just as you have sanctified Me, as stated (in Lev. 19:2) “Speak unto the whole congregation of the Children of Israel, and say unto them, ‘You shall be holy (rt.: qdsh).’” The Holy One, blessed be He, said unto them, “If you are worthy, you shall be called a congregation of holy ones (rt.: qdsh); [but if] you are unworthy, you shall be called an evil congregation, as stated (Numb. 14:27) ‘How long shall this evil congregation?’”
(Lev. 10:8-9:) “And the Lord spoke unto Aaron, [saying], ‘Drink no wine or intoxicating liquor.’” Why did He give a commandment concerning wine? (Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23.) Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the holy spirit cries out (in Prov. 23:29-35), “Who has woe; who has sorrow; who has contentions; who has talk; who has unexplained sores; who has redness of eyes? Those who tarry over wine [….] Do not stare at wine when it is red, [when it gives its color to the cup….] In the end it will bite like a snake; [….] Your eyes will see strange things; [….] You will be like one who lies down in the midst of the sea, [….] They struck me, but I felt no hurt.” (Vs. 29) “Who has woe; who has sorrow” [means,] about whom do they say, “Woe?”; “who has contentions,” [means,] about whom do they say [that he is a master of] quarrels. [(ibid., cont.) “Who has talk, means,] and about whom do they talk? (ibid., cont.) “Who has unexplained sores,” [means,] whom [do they say] has boils on his face? [(ibid., cont.) “Who has redness of eyes ('ayin),” [means,] and about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30) “Those who tarry over wine.” (Vs. 31) “Do not stare at wine when it is red.” Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside, just as [it appears] on the outside. (According to ibid., cont.,) “When it gives its color ('ayin) to the cup (kos).” [This is the oral text (the qere).] The written text (ketiv) [says] “to the purse (kis).” The drunkard sets his eye on the cup, but the shopkeeper [sets his eye] on the purse. “When it gives its color to the cup.” When one sees his comrade drinking, he says, “Pour one for me to drink.” Then he drinks and defiles himself in dung and urine. (Ibid., cont.) “He/it (In the Biblical context it is the wine that goes down smoothly.) goes down smoothly.” He ends in selling all the objects in his house and all his useful implements. Thus he [is left with] no clothes and no useful implements for the house, so that [he is left] with nothing and the house is empty from [having] everything. “He/it goes down smoothly.” In the end he declares transgressions permissible and makes them something accessible [to all] like a commons. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32) “In the end it will bite like a snake.” When the snake bites a person, he does not feel it for a time; but after he goes home, [the poison in] the wound permeates him. “In the end it will bite like a snake,” most certainly like a snake. Just as in the case of the snake, [the Holy One, blessed be He,] cursed the land on account of it, as stated (in Gen. 3:17), “cursed is the land because of you”; so in the case of wine, Canaan, who was a third of the world was cursed on account of it, as stated (in Gen. 9:24-25), “Then Noah awoke from his wine…, [And he said, ‘Cursed be Canaan].’” (As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2.) Ergo (in Prov. 23:32), “In the end it will bite like a snake….” (Vs. 33) “Your eyes will see strange things.” See what wine causes one who drinks it! “Your eyes will see strange things” [is a reference to], (Ps. 81:10) “There shall not be a strange god with you.” It causes him to serve idols. So it says (in Is. 28:7), “These also reel with wine and stagger with strong drink.” What is the meaning of these? [These of] which it is spoken (in Exod. 32:4), “These are your gods, O Israel.” Thus it is stated (in Exod. 32:6), “and the people sat down to eat and drink, and rose up to engage in amorous sport.” [It was] because of wine that they said (in Exod. 32:4), “These are your gods, O Israel.” Therefore (in Prov. 23:33), “and your heart will speak deceitful things.” Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5), “And moreover, wine betrays an arrogant man.” It is also written (in Prov. 21:24), “An insolent and arrogant one, scorner is his name.” Now “insolent” must mean idolatry. Thus it is stated (in Ps. 119:21), “You rebuke the cursed insolent ones.” Moreover, “insolent ones” must [also] refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14), “O God, insolent ones have risen up over against me…”; and it says (in Ps. 19:14), “Also keep your servant from insolent ones.” Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34), “You will be like one who lies down in the midst of the sea.” When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35), “They struck me, but I felt no hurt; they beat me, but I did not know it.” So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated (ibid.),] “when I wake up, I seek it yet again.” See how evil is the end of those who drink wine. [Isaiah said (in Is. 5:11),] “Woe to those who rise early in the morning to pursue strong drink; who remain behind in the evening for wine to inflame them.” The Holy One, blessed be He, said, “Inasmuch as wine causes such [evils], it is right for Me to command the priests not to drink wine when they minister before Me. Ergo (in Lev. 10:9:), “Drink no wine or intoxicating liquor.” Solomon said (in Prov. 23:20), “Do not be among those who imbibe wine.” Do not cause yourself to drink [wine (yyn), which implies] seventy. Then you would face seventy [judges of the Sanhedrin] and fall into the hands of death. Y (= 10) plus y (= 10), for a subtotal of 20, plus n (= 50) results in seventy. (Cf. Sanh. 38a.) So you would face seventy [members of] the Sanhedrin (Gk.: Synedrion.) and cause your own death. See what is written (in Deut. 21:18-19), “If one has a defiant and rebellious son…, his father and mother shall take hold of him [and bring him out unto the elders of his town]….” Then the sentence shall be passed over him; and (in vs. 21) “[All the people of his own town] shall stone him [to death] with stones.” Why? Because he is (according to vs. 20) “a glutton and a drunkard.” So Solomon has said (in Prov. 23:20), “Do not be among those who imbibe wine, who gorge themselves on meat,” (See also Prov. 23:22, which adds an admonition to obey parents.) lest you bring stoning upon yourself, the most weighty of the executions. R. Judah bar Shallum the Levite said, “In the Hebrew language the name [for wine] is yyn, and in the Aramaic language its name is hmr. By gematria (Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word.) hmr becomes two hundred and forty-eight, corresponding to the [number of] parts in a human being. The wine enters into each and every limb, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs.” And so Eleazar Haqappar has taught, “Wine (yyn), with a numerical value of seventy enters; and secrets (swd), with a numerical value of seventy, (S (= 60), W (= 6), and D (= 4) add up to 70.) depart.” (Cf. Sanh. 38a, which attributes the teaching to R. Hiyya.) Therefore, the high priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mal. 2:6), “The true Torah was in his mouth, and no injustice was found on his lips.” It also says (in vs. 7), “For the lips of a priest preserve knowledge.” Therefore the Holy One, blessed be He, commanded Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor, you and your children as well.” And do [not] think that I may have commanded you [only] for the past in the beginning, at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.), “when you come unto the tent of witness….” [Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.), “it shall be a statute forever throughout your generations.” Therefore, keep yourselves from wine, because wine is a sign (Gk.: semeion.) of a curse. In the case of Noah, what is written about him? (In Gen. 9:21), “Then he drank of the wine and became drunk.” Cham entered and saw his nakedness. What did [Noah] say to him? He cursed his son (in vs. 25), “And he said, ‘Cursed be Canaan.’” Therefore (in Lev. 10:9), “Drink no wine or intoxicating liquor.” And so you find that the ten tribes went into exile only from wine. (Cf. Lev. 5:3; Numb. 10:3.) See what [scripture] says (in Amos 6:1), “Woe to those who are at ease in Zion,” because they were dwelling at ease in pleasure palaces. (Ibid., cont.) “and who have confidence in the mountain of Samaria,” because they were dwelling confidently in [Sebaste]. (The city built by Herod on the site of old Samaria.) (Ibid., cont.:) “The notables of the leading nation, the ones to whom the House of Israel comes.” In what sense? The peoples of the world would sit and talk. They would say, “Who is the mightiest in Israel?” And they would answer, “Samson.” Then again they would say, “Who is the mightiest among the gentiles?” And they would answer, “Goliath,” about whom it is written (in I Sam. 17:4), “his height was six cubits and a span.” Ergo (in Amos 6:1), “The notables of the leading nation, the ones to whom the House of Israel comes.” Then again they would say, “Who is the wealthiest among the peoples of the world?” And they would answer, “Hadrian.” Then, “Who is the wealthiest in Israel?” And they would answer, “Solomon.” And these would agree with those that Solomon was the wealthiest, as stated (in I Kings 10:27), “And the king made silver [in Jerusalem as plentiful as stones].” Come and see, each and every tribe had its own May festival. (Gk. Maioumas.) When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4, 6), “and they would eat lambs from the flock…. Those who drink [straight] from the wine bowls….” What is their end? (Amos 6:7) “Therefore they shall now go at the head of the exiles.” Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded them, “Do not drink wine, you and your children forever” (Jer. 35:6). But what was his reason for saying, “Do not drink wine, you and your children?” It is simply that he had heard Jeremiah prophesying that the Temple would be destroyed. He said to them, “From now on, (Jer. 35:6-7), ‘Do not drink wine… You shall not build a house, sow seed, plant a vineyard, [or own such things]; but you shall dwell in tents all your days.” Now they had mourned and observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel [and] telling them to repent, they were not doing so. The Holy One, blessed be He, said to Jeremiah, “You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe [My commandment].” It is so stated (in Jer. 35:14), “The words of Jonadab ben Rechab have been upheld. He commanded his children not to drink wine, and to this day they have not drunk it…. But I spoke to you from early morning to late evening, [and you did not hearken unto me].” What is written there? The Holy One, blessed be He, said to Jeremiah, “Say to them, ‘By your life, whereas you have heeded this commandment, your lineage shall never disappear from before Me, even as it is written (in vs. 19), “Therefore, thus says the Lord [of hosts, the God of Israel], ‘Someone belonging to Jonadab ben Rechab shall not (ever) be cut off [from standing] before Me for ever.’”’” He therefore enlightens them concerning wine (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Isaiah said (in is. 24:11), “There is a cry over wine in the streets; all gladness is obscured.” What is the meaning of “all gladness is obscured (rt.: 'rb)?” (Above, Exod. 11:8.) [That ] all gladness has become dark, just as you say (in Gen. 1:5), (Also Gen. 1:8, 13, 19, 23, 31.) “and there was evening ('rb).” (Is. 24:11, cont.:) “The joy of the earth has [departed], because Zion has come to an end.” Thus it is written (in Ps. 48:3), “Beauteous landscape, joy of the whole earth, [even Mount Zion].” The Holy One, blessed be He, said to Israel, “In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18), “And it shall come to pass on that day the mountains shall flow with fresh grape juice….”
Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts." Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven." Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.
You said something else to God. David said before the Almighty, "Even though I was a king, Your Kingship is upon me." The Almighty replied, "I don't hold your goodness against you, but to whom do I hold the Saints in the land? The Almighty doesn't call the righteous holy until they are given the land and until the day of death. Why did the Evil Inclination make people in this world and not believe in them until the day of death? Similarly, Solomon said, "There is no righteous person on earth who does good and does not sin" (Ecclesiastes 7:20). Therefore, one is not called holy until they are given the land. Even the Patriarchs were not called holy until they were given the land. As it says, "Behold, in His holy ones He will not trust" (Job 15:15). And when did He trust them? When He said to Moses, "Go and gather the elders of Israel" (Exodus 3:16). From this, Moses inferred and said, "Remember Abraham, Isaac, and Israel, Your servants" (Exodus 32:13). Rabbi Pinchas said, "The forefathers of the world wanted their dwelling to be above, and even so, they were not called holy until they were given the land and the exile was closed before them." Rabbi Chama asked, "What is the verse that states, 'He drags the mighty with His power'? This is the Evil Inclination. 'Mighty with his power' refers to the generation of Enosh, the generation of the Flood, the generation of the Dispersion, and the people of Sodom, as it is written, 'In pain shall you eat of it' (Genesis 3:17), and it says, 'I will increase your pain and your travail' (Genesis 3:16). He increased their pain, referring to the forefathers of the world. Did they lose anything? Scripture says, 'I will not pour out their drink offerings of blood' (Psalm 16:4). As we learned, they went down and returned from the war and recited the Shema in the chamber of hewn stone....
When the earth heard this expression thereupon it trembled and quaked, crying before its Creator: Sovereign of all worlds ! I have not the power to feed the multitude of mankind. The Holy One, blessed be He, replied: I and thou will (together) feed the multitude of mankind. They agreed to divide (the task) between themselves: the night was for the Holy One, blessed be He, || and the day (was apportioned) to the earth. What did the Holy One, blessed be He, do? He created the sleep of life, so that man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, "I should have slept: then had I been at rest" (Job 3:13). The Holy One, blessed be He, supports (man) with the earth, giving it water; and it yields its fruit and food for all creatures—but the first man's food "in toil shalt thou eat of it all the days of thy life" (Gen. 3:17).
If Adam sinned, what was the sin of the earth, that it should be cursed? Because it did not speak against the (evil) deed, therefore it was cursed; for in the hour when the sons of man transgress the graver sins || God sends a plague to the sons of man; and in the hour when the sons of man transgress sins less vital, He smites the fruits of the earth, because of (the sins of) the sons of man, as it is said. "Cursed is the ground for thy sake" (Gen. 3:17).
“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world. One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11). Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them (The years of famine during the days of David.) to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree, (The sycamore tree is frail.) and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree (The olive tree is sturdy.) and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana (Generic names of that period.) pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them: (David’s generation.) “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines] (That of Lemekh occurred while Adam was still alive.) came during the days of Adam. (In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’) Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a (A measure of dry volume roughly equivalent to 8 liters.) and they became forty-one se’a. (The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef.) But is it not taught: A person may not depart to outside the Land of Israel until two se’a (Of wheat.) are bought for a shekel? (The reference is to the biblical shekel, which is the equivalent of the rabbinic sela.) Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel. (Elimelekh was punished because his decision to leave the Land of Israel was not justified.) But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel. [It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”
Another matter, “these are the ordinances,” that is what is written: “A king upholds the land with justice” (Proverbs 29:4), this is the Holy One blessed be He, who created His world with justice, as it is stated: “In the beginning, God created” (Genesis 1:1). “The Lord created” is not stated, but rather “God created.” It does not say: ‘The Lord said: Let there be a firmament,’ but rather, “God” (Genesis 1:6). The same is true of all of them. (In each stage of creation, the verses refer to “God” rather than “the Lord.” According to the midrash, verses employ the name “God” when He acts with the attribute of justice, and “the Lord” when He acts with the attribute of mercy (see, e.g., Bereishit Rabba 12:16). ) Likewise, David said: “For God is Judge” (Psalms 50:6), to teach you that the world was created with justice. “But a man of donations [terumot] will destroy it” (Proverbs 29:4); this is Adam. Just as it is the way of a woman when she seeks to separate her ḥalla, she kneads the flour and then takes ḥalla, so God did. He kneaded the world and then took Adam, as it is stated: “Mist would ascend from the earth” (Genesis 2:6), and then: “[The Lord God] formed [man of the dust of the ground]” (Genesis 2:7). (The comparison here is based on the fact that ḥalla is also referred to as teruma; see Numbers 15:20).) When he sinned, God said to him: “The land is cursed because of you” (Genesis 3:17). That is why it is stated: “But a man of donations [will destroy it].” Another matter, “a king upholds the land with justice,” this is Yehoshafat, as it is stated: “Yehoshafat said to the judges: Consider what you are doing” (II Chronicles 19:6). “But a man of donations will destroy it,” this is a Sage who knows halakhot, midrash, and agadot, and an orphan and a widow go to him so that he will implement justice for them, and he says to them: ‘I am preoccupied with my studies, I am not available.’ God says to him: ‘I consider it as though you destroyed the world.’ That is why it says: “But a man of donations [terumot] will destroy it.” (Such a Sage is referred to as a man of terumot because he is involved in endeavors that are sacred, just as teruma is sacred, and he removes [merim] himself from involvement in justice. ) Another matter, “a king upholds the land with justice,” this is Israel, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “But a man of donations [terumot] will destroy it,” this is the generation of the flood, which did not implement justice. (They separated [herimu] themselves from justice. ) See what is written in their regard: “They drive the donkey of orphans…. They turn the indigent from the way” (Job 24:3–4). Rabbi Aḥa said: The Holy One blessed be He sought to give them four matters: Torah, suffering, the rite of offerings, and prayer, but they did not seek it, as it is stated: “They say to God: Turn away from us” (Job 21:14), this is the suffering. “We do not desire the knowledge of Your ways” (Job 21:14), this is Torah. “What is the Almighty that we should worship Him?” (Job 21:15), these are the offerings. “What good will it do if we encounter Him?” (Job 21:15), this is prayer. The Holy One blessed be He said to them: ‘What caused you to be eliminated from the evening of this world and from the morning of the World to Come? (This world is compared to evening or night, and the World to Come is compared to morning. ) It is because you did not accept the Torah in which there is justice,’ as it is stated: “From morning to evening they are broken” (Job 4:20). Why? “Forever unaware [mesim], they perish” (Job 4:20), and mesim is nothing other than justice, as it is stated: “These are the ordinances that you shall place [tasim] before them.”
39) (Vayikra 10:6): "And Moses said to Aaron and to Elazar and to Ithamar, his sons": Rebbi says: In (affirming) greatness (as in this instance), we begin from the greater, and in (affirming) derogation, we begin from the lesser. Whence is this (the latter) derived? From (Bereshith 3:14): "And G d said to the serpent: Because you have done this … (Bereshith 3:15) and hatred shall I place between you and between the woman … (Bereshith 3:16) to the woman He said .. (Bereshith 3:17) and to the man He said…" — first the serpent was cursed, then Eve, then Adam.
It is related in Midrash Rabbah, Parashas Bereishis (5:9) that when Adam committed the sin of eating from the Tree of Knowledge both the snake and Chavah were personally cursed, whereas for Adam’s sin the earth was cursed. As the verse states, “The earth shall be cursed on account of you” (Bereishis 3:17). This is because Adam was created from the earth.
There are four classifications in the matter of listening (Yalkut Shimoni — Gen. 32) : There is one who hears and loses thereby, and there is one who hears and is rewarded thereby. There is one who does not listen and loses thereby, and there is one who does not listen and gains a reward thereby. One who listens and loses thereby an example of Adam, as it is said : "And unto Adam He said : "Because thou hast hearkened unto the voice of thy wife" (Gen. 3:17). And what did he lose? "for dust thou art, and unto dust shalt thou return" (Ibid. : 19).
First let me explain a few of the finer nuances in the verses which forbid man to eat from the tree of knowledge. The Torah twice says: ממנו, "from it," ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו מות תמות "From the tree of knowledge of good and evil, do not eat from it, for on the day you eat from it you will surely become mortal" (Genesis 2,17). During the conversation between Eve and the serpent, however, the word ממנו occurs only once, i.e. ומפרי העץ אשר בתוך הגן לא תאכלו ממנו ולא תגעו בו פן תמותון, "And from the fruit of the tree that is in the middle of the garden, the Lord has said 'do not eat from it and do not touch it lest you die'" (Genesis 3,3). Another difficulty in the text is the fact that in the original command by G–d we find the words “2,16) ”עץ…ומעץ הדעת and 2,17), and also the serpent itself refers to "the tree itself" (3,1). Eve, on the other hand, mentioned only a prohibition of the fruit of the tree (3,3). Only afterwards do we read in verse 6 of the conversation between Eve and the serpent: ותרא האשה כי טוב העץ למאכל, "the woman saw that the tree was good for eating." Another difficulty is the fact that surely Eve was an extremely intelligent woman. What could have prompted her to tell the serpent of an additional prohibition, that of touching the tree, when such a prohibition had not been issued by G–d? A further difficulty is that since Eve knew that G–d had not prohibited touching the tree, why did the fact that the serpent pushed her against the tree and she did not die influence her to the extent that she accepted the serpent's argument that just as touching the tree had not proved fatal to her, eating from it would not have fatal consequences either? (compare Bereshit Rabbah 19,3 that the serpent pushed Eve against the tree). How did Eve deduce a prohibition from something that had not been commanded? Yet another difficulty is the wording of the punishment. The Torah quotes G–d as saying to Adam: ארורה האדמה בעבורך, "The Earth will be cursed on your account" (Genesis 3,17). This means that Earth was punished at that time for a former misdemeanour. Why was Earth not punished at the time it failed to produce the kind of trees it had been commanded to produce?
The sin of Adam and Eve in eating from the tree of knowledge was directly attributable to the failure of Earth to respond fully to G–d's command. The reason that Earth had not been punished sooner for its departure from G–d's command was that its intention had been constructive, as we explained earlier. Now, however, there had been fatal consequences of Earth's failure to obey G–d fully; this is why Earth was punished at the same time man too was punished for his sin. This is why the Torah added the words בעבורך when describing its punishment. The very words כי ממנה לקחת, "for from it (earth) you have been taken" (Genesis 3,19), which is part of Adam's penalty, that of forfeiting eternal life, are an allusion to the fact that the sin had been made possible by Earth's behaviour at the time when it did not produce the right kind of trees.
The flax and camels in the story in the Tanchuma that we quoted are metaphors. The example of the camels laden with flax refers to Cain, whose sacrifice (the one G–d rejected) consisted of flax (Tanchuma Bereshit 9). The example of the camel is a metaphor for Esau who had said to Jacob: הלעיטני נא מן האדום האדום הזה (Genesis 25,30). The expression הלעיטני is reminiscent of camels as we know from Shabbat 155, that whereas one must not stuff a lot of food down a camel's throat (on the Sabbath), one may feed it by a method called מלעיטין. The reason that Rabbi Levi in Bereshit Rabbah used the metaphor of קוצים, thorns, is because G–d told Adam after he had eaten from the tree of knowledge that the earth would respond to his efforts by bringing forth קוץ ודרדר, thorn and thistle (Genesis 3,17).
Once he saw that one cannot cover up before the One that knows all secrets, he confessed against his will and said, "The iniquity is not upon me, but rather upon the woman." The woman said, "The iniquity is upon the serpent." As this is the way of thieves - when they are caught, they give away one another. The serpent did not find an answer, for we do not [allow] an inciter to make a claim - as our Rabbis said (Sanhedrin 29a): As even though they should not have listened to him - for [in a case of] the words of the teacher and the words of the student, to whom does one listen - nevertheless, he should not have entrapped [them], as they transgressed the commandment of the Creator. And they all confessed that they transgressed - as the Holy One said to Adam, "Because you listened to the voice of your wife, (Genesis 3:17) more than [to] My voice." And all the more so, the woman should not have listened to the serpent, who was not her friend and advisor. Hence Scripture said to Adam, "Because you listened to the voice of your wife"; whereas it did not say to the woman, "Because you listened to the voice of the serpent." As it an a fortiori argument, so there is no need [to say it]. And the Holy One, blessed be He, began to curse them in the way that they did the transgression: The snake that started was cursed first, and Adam afterwards.
וליוסף אמר מבורכת ה' ארצו, “and of Joseph he said: “blessed by the Lord be his land;” When Adam, the first human being, had sinned by allowing himself to be seduced by his wife, the land on which he lived afterwards was cursed as a result, and his livelihood became one that required hard toil. Joseph, who had withstood the deduction by the wife of Potiphar, was rewarded in that the land his descendants dwelled on was especially blessed.
Your itzabon: Its explanation is not that it is an expression of pain, but rather an expression of toil - as in, "From all toil (etzev) there is some gain" (Proverbs 14:23). As even though they explained it in the Gemara, Berakhot (30b), Chapter 4, as an expression of lowly spirit - nevertheless the Sages, may their memory be blessed, explained in Bereishit Rabbah, Chapter 89:2, that it is an expression of toil. So the explanation of, your itzabon, is your toil - that you should toil and labor. This is as it is written with Adam (Genesis 3:17), "with itzabon shall you eat of it." However with the woman, the labor is not for sustenance, since it is surely the husband that sustains her. Rather it is in her nature to serve her husband, or to labor in order to attain jewelry and that which is similar.
אכלים אתה Devour it. Devour its produce; comp. בעצבון תאכלנה In sorrow shalt thou eat of it. (Gen. 3:17.)
עצביכם Your debtors. (A. V., Your labours. And thy labours. Sorrow.) עצבים means money. Comp. ועצביך and thy wealth (Prov. 5:10); it is probably connected with עצבון labour2a (Gen. 3:17); comp. יגיע בפיך the labour of thine hands (Ps. 128:2); יגיע מצרים the labour of Egypt (45:14).
ולאדם לא מצא עזר "And Adam found no helper" 3. different places teach us: And to Adam, he said that you have listened to your wife's voice (Gen. 3:17). And to the man who did not labor, his portion will be reduced (Ecc. 2:21), and to the man, he had no helper, and God did a favor with him and created the woman as a helper, and he sinned by her, and that's it. And to the man, he said, Because you have heard that you have sinned by the helper, therefore, and to the man who did not labor in it, his portion will be given to him for which the penalty of death will be given*. [*Look: Jerusalem Talmud Sanhedrin 10:1:12]
And the Rabbis, of blessed memory, stated (Bereshit Rabbah 5:9), that the earth sinned in this because the Holy One, blessed be He, said "fruit tree," [meaning] that the taste of the tree be like the taste of the fruit, and [the earth] didn't do that; hence when man sinned, it, too, was remembered for its sin and cursed. And here, it is asked, why wasn't it cursed immediately. And it appears that this is not a question at all, given that the main curse was that the earth should give forth mosquitos and fleas, as Rashi explained on the verse (Genesis 3:17), "Cursed is the ground on your account." But all of these things are destructive to man, and [hence] so long as man didn't sin, the ground was not cursed to bring up cursed things; since even if the earth sinned, nonetheless what was man's sin, that fleas and mosquitos should run after him; but once man also sinned, both of them were fitting for this curse. And later, in Parshat Achrei Mot, on the verse (Vayikra 18:25), "And the land shall be defiled and I will remember its iniquity upon it," it will be explained, with God's help, that the will of the Power, may He be blessed, was to give a clear and fine consistency to his creations, but [instead] He gave them a coarse and thick consistency. And had He given them a clear and fine consistency, the taste of the tree would have been as the taste of the fruit; and also man would not have a tendency for the most physical and he would not have come to sin. Nonetheless, from the angle that [the earth] sinned and gave a coarse consistency, it also caused the tree to make fruit and not [be a] fruit-tree; and this thing also caused man to sin, since this is the reason that man inclined to physicality and he fell to the sin. Therefore, with all of man's sins, the earth is punished and 'its iniquity is remembered upon it,' as will be explained later on, with God's help.
The sages taught: “All the days of your life” is a reference to Messianic times: If ‘All the days of your life’ is a reference to messianic times, how are we to understand, “Cursed be the ground because of you; by toil shall you eat of it all the days of your life?” (Genesis 3:17) Have we not learned that in the future the trees of the land of Israel will bear fine fruit and give shade? (BT Ketubot 111b-112a) It would seem that the sages were in agreement with Shmuel who said there is no difference between this world and the messianic era except for the subjugation to the other nations. (BT Berachot 34b) Rabbi Elazar ben Azariah and Ben Zoma, on the other hand are in agreement with Rabbi Hiyyah bar Abbah and others who felt that the messianic era would be radically different from this world. (Ibid – see continued discussion in Berachot)
ויהי רעב בארץ מלבד הרעב הראשון , “There was famine on earth, apart from the first famine, etc.” Nachmanides writes concerning this statement that it is possible that the first famine on earth was the one reported in Genesis 12,10 during the days of Avraham. His comment is surprising in view of what we learned in Bereshit Rabbah 64,2 that there were a total of 10 famines which have been mentioned in the Bible, the first one of which occurred in the days of Adam as a result of G’d cursing the earth for his sake (Genesis 3,17). The second is supposed to have occurred during the time of Lemech, Noach’s father who greeted Noach’s birth as a good omen, saving mankind from the earth which had been cursed (Genesis 5,29). The correct interpretation of our verse is that the word “the first famine,” referred to in our verse describes the post-deluvian world, not the “first” ever. This is evident even from the continuation of Nachmanides’ commentary in which he writes: “for they were remembering the first famine and telling each other about it.” On account of that famine Avraham had felt impelled to leave the land of Canaan and to descend to Egypt. Yitzchak, true to the example set by his father, wanted to do the same, until G’d restrained him by telling him not to go to Egypt.
A Midrashic approach, [based on Torah Shleimah Bereshit 3,17 note #124] The Midrash asks why the land of the tribe of Joseph was blessed more than that of any other tribe? The answer given relates to the cursing of the earth as a result of Adam’s sin in Gan Eden. The soil which Adam subsequently had to work in the sweat of his brow was cursed because he had listened to the urging of his wife to also eat from the fruit of the tree of knowledge. Joseph, on the other hand, had withstood the urgings of the wife of his master Potiphar to enjoy the “fruit” she had to offer. Therefore, his descendants, in commemoration of the merit accumulated by their ancestor, do not have to work the soil so hard to make it give up its produce as have the other tribes whose founding fathers do not have this merit going for them.
It is well known that drinking wine induces three phenomena, sleep, grossness of the spirit and a confused mind. If one falls victim to even a single one of these phenomena one cannot perform one’s duty as a judge or expert in Torah rulings. Our Parshah actually contains allusions to all three of these phenomena. The fact that drinking wine induces sleep is such a well known phenomenon that it does not need to be proven by examples; the alcohol in the wine rises to the brain in the form of moist and warm vapor. This in turn induces sleep; hence the words “when you enter the Tent of Meeting” are also a warning not to go to sleep inside the holy precincts, especially within the Sanctuary. This is why Yaakov was so upset when he awoke after his dream with the ladder, exclaiming: “how dreadful! This must be the gateway to heaven and I was unaware of it” (Genesis 28,16). Yaakov clearly implied that had he been aware of the sanctity of the site, he would never have gone to sleep in that place. He would not even have lain down there. This is also the meaning of Samuel I 3,3 ונר אלו-הים טרם יכבה ושמואל שוכב בהיכל ה'. The meaning of this line is: “Samuel lay down to sleep before the light went out in the Sanctuary.“ [The author means that this verse most certainly does not mean that Samuel lay down to sleep in the Sanctuary before the lamp went out.] If proof were needed for our interpretation it is found in the separating tone-sign etnachta under the word שוכב. It is also not appropriate to sit down in the Sanctuary. The Priest is to perform all procedures standing up. We know this from Deuteronomy 18,7:ושרת בשם ה' אלוהיו ככל אחיו הלוים העומדים שם לפני ה'; “he is to minister in the name of Hashem, his G’d, like all his brethren the Levites who stand there in the presence of the Lord.” The word לעמוד לשרת in verse 5 of that same chapter in Deuteronomy further underlines the fact that the Priests had to be standing when performing service in the Temple. The fact that drinking wine results in grossness of spirit is due to the heating up of the powers residing in the heart which results in grossness. This is alluded to when the Torah refers to the need to distinguish between the sacred and the profane. When one is in a state of spiritual grossness one does not consider that some things are holy whereas others are not but treats all of them as being on a comparable spiritual level, making no distinctions. The fact that drinking wine may result in one’s mind becoming confused is because the vapors or fumes generated by the wine rise to the brain. They create a barrier between the area where the independent intelligence is located and the area activating other bodily functions. The comparable example would be clouds in the sky forming a barrier between the light of the sun and our terrestrial world. Just as the surface of the earth is darkened by the failure of the rays of the sun to break through the clouds, so the power of the intelligence is prevented from making itself felt when blocked by the vapor or fumes created by the wine one has drunk. When the Torah speaks about the Priests having the task to instruct the Children of Israel in the statutes, etc., these words were added because such instructions presuppose that the instructor is of sound mind at the time he lectures. Drinking wine might interfere with that. Solomon roundly condemned the intake of too much wine as he wrote in Proverbs 23,31: “do not look at wine because it is red.” Our sages explain Solomon’s warning there to mean that too much wine results in one’s inhibitions becoming loosened, one’s libido becoming aroused (compare Vayikra Rabbah 12,1 [The reading of the words כי יתאדם would be emended to כי יתאוה דם, it arouses the libido in one’s blood. Ed.]. The balance of the verse we quoted from Proverbs concludes with Solomon saying כי יתן בכוס עינו יתהלך במישרים, “when he (only) looks at the cup he will walk upright,” are understood as follows: the word עינו is similar in meaning to the word עין in עין הבדולח, “like the colour of crystal” (compare Numbers 12,7 where the Torah describes the appearance of the manna). The word for cup, כוס, in that verse is spelled כיס, “pocket,” instead of in the usual way. Solomon may hint that he who is seduced by the attractive looking cup of wine will experience financial loss because of the folly which the wine-intake will lead to. The matter is not unlike the seduction of Chavah by the serpent who also relied on the exterior eye appeal of the fruit of the tree of knowledge. It induced overpowering curiosity in Chavah to taste that fruit. The Torah had described the tree as “good to eat, a desire-arousing phenomenon for the eyes, and lovely as a source of enlightenment” (Genesis 3,6). As a result, It brought death in its wake. Similarly, wine, though alluring at first both in appearance and taste eventually causes the death of those who indulge. Our sages (Tanchuma Shemini 5) state that “just as the earth was cursed on account of the serpent, seeing that the Torah writes; (Genesis 3,17) “the earth is cursed because of you,” so a third of the earth was cursed on account of wine as the Torah writes: “Noach awoke from his sleep” (Genesis 9,24), followed by “cursed be Canaan,” [Noach’s first grandson from his third son (Genesis 9,25)].
A Midrashic approach (Tanchuma Tazria 9): Why has this paragraph not been introduced by the customary: “speak to the Children of Israel; if a person has such and such symptoms, etc.?” The absence of this introductory formula is to teach you that it is not the Lord who initiates afflictions as we know from Psalms 5,5 כי לא אל חפץ רשע אתה לא יגורך רע, ”for You are not a G’d who desires wickedness, evil cannot abide with You;” David does not belabour the obvious; he speaks about G’d having no desire to make any creature guilty of anything. We have proof of this also in Ezekiel 33,11: “as true as I am alive, says the Lord, G’d, I do not desire the death of the wicked.” On the contrary, what is it that G’d desires? He wants to find an excuse to justify His creatures’ actions as we know from Isaiah 42,21: ה’ חפץ למען צדקו יגדיל תורה ויאדיר, ”The Lord desires His creatures’ vindication, that He may magnify and glorify (His) Teaching.” If our paragraph had commenced in the normal way some people might have misunderstood and thought that G’d derives satisfaction from having to afflict people even though they were guilty of something. Another comment by the Midrash: the words “evil does not abide with You” which we quoted from Psalms 5,5 mean that the name of G’d is not associated with events of an evil nature but only with things positive. When G’d created light and darkness, He did associate His name with the light but not with the darkness. In Genesis 1,5 the Torah writes: “G’d called the light day, and the darkness He called night.” When G’d blessed the first pair of human beings, His name was associated with the blessing for both of them, as the Torah writes (Genesis 1,28: “G’d blessed them.” On the other hand, when G’d decreed a curse on man, (Genesis 3,16) The Torah writes: “to the woman He had said, etc.,” and we find similar language in connection with the penalty decreed on Adam. The Torah writes (Genesis 3,17): “and to Adam He had said, etc.” You may ask that when G’d cursed the serpent we also find this kind of language, i.e. (Genesis 3,14) “the Lord G’d had said to the serpent, ‘because you have done this, etc.’” Our sages answered this query in Tanchuma Tazria 9 by saying that there are indeed three occasions when G’d did associate His name with something evil, such as a curse. The first instance is the case of the מסית, someone who seduces others to worship idols; the first personification of such a seducer was the serpent who seduced Chavah in Gan Eden saying to her: “G’d knows that on the day you (pl) will eat from the tree your eyes will be opened and you will become just like G’d” (Genesis 3,5). The serpent implied that just as G’d had created worlds so she and Adam would be able to create worlds; the serpent implied that G’d had forbidden eating the fruit because He was jealous of potential competition. The serpent implied that just as a skilled craftsman is anxious not to reveal the secrets of his craft, so G’d wanted to keep the secret of how He had created the universe. Seeing that the serpent had used G’d’s name in its seduction of Chavah, G’d in turn associated His name with the punishment, the curse. The second instance of G’d’s name being associated with something evil concerns people who deliberately transgress the decrees of the sages whose authority has been given to them by G’d and has been confirmed at Mount Gerizim. The prophet Jeremiah referred to the fact that such people are guilty of death when he wrote in Jeremiah 11,3: “Thus said the Lord: cursed be the man who will not obey the terms of this covenant which I enjoined your fathers when I freed them from Egypt, etc.” The sin of these people is that they place their trust in man instead of in G’d as the prophet said in Jeremiah 17,5: “Thus said the Lord: ‘cursed is he who trusts in man, who makes a mere flesh his strength and turns his thoughts from the Lord.’” In other words, when does the curse mentioned earlier apply? When someone turns his heart away from the Lord. When Noach blessed his sons Shem and Yaphet, he used the name of G’d in his blessing, saying: ברוך ה’ אלו-הי שם, “blessed be the Lord, the G’d of Shem,” etc. When he cursed Canaan (Genesis 9,26) he simply said: ארור כנען, “cursed be Canaan;” he did not mention G’d in that context. When the prophet Elisha prayed to G’d asking for deliverance from the Arameans (enemy of the Israelites at that time, Kings II 6,17) he invoked the name of the Lord in his prayer saying: “Lord open his eyes let him see” (a reference to his attendant who was afraid). When he then turned to cursing the Arameans (verse 18 of the same chapter), Elisha only said: ”please strike these people with a blinding light.” The name of G’d was not invoked in the prayer to bring a curse upon them. Even when the Israelites were sinful, G’d referred to them with respect and honor. When G’d legislated the kind of animals which were to be offered by the Israelites, -when, where and under what circumstances,- the legislation is introduced with the words: “if one of you wishes to offer a sacrifice to the Lord, etc.” When introducing the צרעת legislation, however, the name of G’d does not appear. Clearly, even when the legislation presupposes sins by the afflicted, the Torah still does not wish to involve G’d directly, as the One who initiates the “curse.” This is why the verse starts merely with the words: “when someone develops a white spot on the skin of his flesh, etc.” What sins cause such afflictions? In retribution for illicit sex. (Tanchuma Tazria 11) This is also what happened in Jerusalem whose inhabitants were struck by this disease because their sexual mores had deteriorated so much (Isaiah 3,16) ”because the daughters of Zion are so vain and walk with their heads thrown back, with roving eyes, and with mincing gait, making a tingling with their feet...the Lord will uncover their heads.” The word used there is שפח which is the equivalent of צרעת as we know from Leviticus 14,5. The words אדם כי יהיה בעור בשרו שאת או ספחת, are equivalent to what we read n Chabakuk 1,7 איום ונורא ממננו ושפתו ושאתו יצא, “they are terrible and dreadful; they make their own laws and are overbearing.” The prophet speaks about Adam who was the direct creation of G’d, created in His likeness, who was composed of particles from all the corners of the globe and whose dominion before his sin therefore extended over all parts of the globe. At that time Adam was able to see with his eyes from one end of the earth to the other. Adam’s wife, Chavah was created from his very body, she who caused his mortality. Seeing that she gave Adam to eat from the fruit of the tree of knowledge she made him mortal. Another Midrashic explanation: The words “terrible and dreadful” which we quoted from Chabakuk refer to Pharaoh who ruled over the whole earth as we know from Psalms 105,20. The words: “they make their own laws, etc.” refer to Moses who grew up in the very house of this wicked Pharaoh and eventually deprived him of his rule after bringing ten plagues upon him. Moses used to take a look at his holy staff to see which kind of plague was appropriate to smite Pharaoh with; he would then inflict this plague upon him; hence the prophet speaks about something “terrible and dreadful.” Yet another interpretation of that verse in Chabakuk relates the adjectives in that verse to the principal characteristics of the four host nations who had control of the Jewish people in exile at different times. [The Midrash broadens its perspective of allegorical meanings; the interested reader is referred to the original text seeing that our author does not contribute to the understanding of this Midrash except quoting its text. Ed.]
AND G-D SAID: ‘LET THE EARTH PUT FORTH GRASS.’ He decreed that there be among the products of the earth a force which grows and bears seed so that the species should exist forever. It is possible that the name “earth” mentioned in the first verse already contains a hint that a force which causes things to grow should spring up from the earth, and it was from this force that the foundations of all vegetations according to their kinds emanated. From them sprang the grass and trees in the garden of Eden, and from them came those in the world. This is what the Rabbis have said: (The source is not definite. See Pirke d’Rabbi Eliezer, Chapter 3.) “On the third day He created three creations: trees, grass, and the garden of Eden.” They have also said: (Bereshith Rabbah 10:7.) “There is not a single blade of grass below [that does not have] a constellation in heaven that smites it and says to it, ‘Grow.’ It is this which Scripture says, Knowest thou the ordinances of the heavens? Canst thou establish ‘mishtaro’ (the dominion thereof) in the earth? (Job 38:33.) — [mishtaro being derived from the root] shoter (executive officer).” And He said that all this vegetation should be after its kind. This is the basis of the prohibition of sowing mixed kinds of seeds, (Leviticus 19:19.) since he who sows them works contrary to the power of the work of creation. I will yet explain this (Leviticus 19:19.) with the help of G-d. Now Rabbeinu Shlomo [Rashi] wrote: “Deshe essev (grass, herb). Deshe does not mean the same as esev and esev does not mean the same as deshe, for by deshe is meant that which forms the covering of the ground when it is filled with vegetation, and it is not linguistically correct to say ‘this or that deshe.’ Each by itself is called this or that esev.” This interpretation of Rashi is not correct. For if it were so, the word deshe (Chullin 60a.) could have no plural, and yet we find the Sages saying, “If a person grafted together two kinds of deshaim, what should the law be?” (Chullin 60a.) And the Rabbi himself (Rashi. The title Harav (the Rabbi, the Master) without specification of the name is used by Ramban only with reference to Rashi or Rambam. It is the highest mark of respect. Precedent for it is found in the Talmud where just the title Rabbi meant Rabbi Yehudah Hanasi, redactor of the Mishnah, and the title Rav was a reference to Abba Arucha, founder of the Babylonian Academy of Sura.) mentions deshaim. (That is, when Rashi writes, “For the species of deshaim are different; each by itself called this or that esev.”) Rather, deshe is the young growing plant, and esev is the mature product which produces seeds. This is why Scripture says, ‘tadshei ha’aretz’ (let the earth put forth) ‘deshe’ (young plants), and it would not be correct usage to say ta’asiv [for the word esev applies to mature products which produce seeds]. And every young thing that grows from the earth is called deshe, even trees. Therefore tadshei ha’aretz in the verse extends also to the expression etz pri (the fruit-tree). [This interpretation is necessary] since He did not say, “Let the earth put forth deshe esev and let it bring forth the fruit-tree.” The word deshe thus has the same meaning as tz’michah (growing). Similarly we find: For the pasture of the wilderness ‘dash’u’ (do spring), for the tree beareth its fruit. (Joel 2:22.) I wonder why Scripture did not mention the creation of fruitless trees, and how is it that He commanded only concerning fruit-trees? Perhaps this is what induced our Rabbis to say, (Bereshith Rabbah 5:9.) “Even the presently barren trees at first bore fruit.” If so, we must say that since the imprecation [which was visited upon Adam for his sin] — Cursed be the ground for thy sake (Genesis 3:17.) — barren trees came into existence. But it is possible that the explanation of the verse before us is as follows: “Let the earth bring forth growing things, and herbs which yield seed and trees which bear fruit.” Thus He decreed at first the creation of barren herbs and barren trees in general, and then He specified herbs which yield seed and trees which bear fruit. From what He said later on — bearing fruit… wherein is the seed thereof — we may derive that all trees were to grow from their seed although it is the custom with some trees to be propagated by planting a branch.
THOU SHALT NOT EAT OF IT. He admonishes him against eating the fruit, for the tree itself is not edible. And so it says further on: But of the fruit of the tree which is in the midst of the garden. (Genesis 3:3.) Similarly, And eat ye every one of his vine, and every one of his fig tree (II Kings 18:31.) [means “of the fruit of his vine and of the fruit of his fig-tree].” Likewise, In toil shalt thou eat it (Genesis 3:17.) means “eat its fruit.”
B’KODESH HAKODASHIM’ (IN THE MOST HOLY PLACE) SHALT THOU EAT IT. “This teaches us that the most holy offerings may only be eaten in the Sanctuary Court, and only by male priests.” But I have not understood this, because the Kodesh Hakodashim (Holy of Holies) is not the right place for eating the offerings; for Scripture states, in a holy place shall it be eaten, in the court of the Tent of Meeting, (Leviticus 6:19.) whereas the Kodesh Hakodashim is the place where the ark is, within the Veil, as it is written, and the Veil shall divide unto you between the holy place and the most holy. (Exodus 26:33. Nobody could even enter therein except for the High Priest on the Day of Atonement, let alone eat the offerings there! (see Ramban further).) It is furthermore written, and thou shalt put the ark-cover upon the ark of the covenant in the most holy place, (Ibid., Verse 34.) and there can be no eating and drinking there, since no one may enter it except for the High Priest on the Day of Atonement! Now I have seen the following text in the Sifre: (Sifre Korach 117.) “Rabbi Yehudah the son of B’theira says: Whence do we know that if the Sanctuary Court is surrounded by gentiles [besieging it], the holy offerings may be eaten even in the Sanctuary proper? From the verse, In the most holy place thou shalt eat it.” Thus Rabbi Yehudah the son of B’theirah noted [the implication of] this verse, and explained it as applying to a time of emergency, and [therefore] he mentioned it in trepidation, by saying: “may be eaten in the Sanctuary,” when he ought to have said: “may be eaten even in ‘the innermost part’” [of the Sanctuary, i.e., the Holy of Holies], if the enemy besieged the Sanctuary. According to the plain meaning of Scripture, we must explain the verse ‘b’kodesh hakodashim’ thou shalt eat it as meaning: “you shall eat it in a manner befitting the sanctity of the most holy offerings.” For at first He had said, they (I.e., the most holy offerings which are specifically mentioned here in the first part of the verse, namely: the meal-offering, the sin-offering, and the guilt-offering. See (Leviticus), Vol. III, p. 71, Note 55 for a fuller discussion of the terms “most holy offerings,” and “lesser holy offerings.” See also further, Note 207.) are most holy for thee and for thy sons, (Verse 9.) meaning that you should not treat them (I.e., the most holy offerings which are specifically mentioned here in the first part of the verse, namely: the meal-offering, the sin-offering, and the guilt-offering. See (Leviticus), Vol. III, p. 71, Note 55 for a fuller discussion of the terms “most holy offerings,” and “lesser holy offerings.” See also further, Note 207.) as you treat the lesser holy offerings, but should regard them as most holy. He then continued and explained: in a most holy [manner] thou shalt eat it, meaning that your eating thereof should be in a manner befitting the strictest degree of sanctity. And since He had already explained [in the Book of Leviticus] with reference to the meal-offering and the sin-offering what are the stricter rules concerning eating them, over and above those applying to the lesser holy offerings, in respect of place and of time, (The most holy offerings may be eaten only in the Sanctuary Court, and only on the day that they were offered up and the following night, until midnight. These offerings may be eaten only by male priests. The lesser holy offerings may be eaten in the whole city of Jerusalem, for two days and the intervening night, and the portion given to the priests may be eaten by their wives, children, and slaves.) He did not have to treat this subject here at length, but only said that they (I.e., the most holy offerings which are specifically mentioned here in the first part of the verse, namely: the meal-offering, the sin-offering, and the guilt-offering. See (Leviticus), Vol. III, p. 71, Note 55 for a fuller discussion of the terms “most holy offerings,” and “lesser holy offerings.” See also further, Note 207.) must all be eaten as most holy offerings, meaning that the eating thereof must be with the stricter degree of holiness, not that of the lesser holy offerings. The [examples of] usage of the letter beth [as in the word b’kodesh] are many, for the prepositional beth, in addition to denoting place and time, can also signify manner [thus meaning here: “in a most holy manner thou shalt eat it”]. Similarly, ‘b’itzavon’ shalt thou eat it (Genesis 3:17.) [means: “in a manner of toil shalt thou eat it”].
Will be hurt. ‘יֵעָצֵב’ is an expression of weariness, as in, “with toil בְּעִצָּבוֹן shall you eat it,” (Bereishis 3:17. Alternatively, whoever scatters rocks to trip others, will himself be tripped and hurt by them. (Alshich) ) i.e., every man, his weariness is according to his work, so will the doer of evil reap according to what he sows.
[222] Let us observe in the next place how he discourses respecting Mind itself when acted upon in violation of the right principle. “To Adam God said, ‘Because thou hast listened to the voice of thy wife, and hast eaten of the tree, of which I commanded thee not to eat [of it thou hast eaten], cursed is the ground in respect of thy labours’ ” (Gen. 3:17). Most profitless is it that Mind should listen to Sense-perception, and not Sense-perception to Mind: for it is always right that the superior should rule and the inferior be ruled;
[246] The words “and thou didst eat of the tree of which alone I commanded thee not to eat” are equivalent to “thou didst consent to wickedness, which it is thy duty to keep off with all thy might”: because of this “cursed”—not “art thou” but “is the earth in thy works” (Gen. 3:17). What then was the reason of this? The serpent, we saw, was pleasure, an irrational elation of soul. She is accursed on her own account, but mark well that she attaches herself only to the worthless man, not to any good man. Adam is the neutral mind, which now proves better, now worse.
(b) Of the Man (Gen. 3:17 ff.) (246–253).
Why God curses the serpent first, then the woman, and the man last of all? (Genesis 3:14). The reason is that the order of the verses followed the order in which the offences were committed. The first offence was the deceit practised by the serpent; the second was the sin of the woman which was owing to him when she abandoned herself to his seduction; the third thing was the guilt of the man in yielding rather to the inclination of the woman than to the commandment of God. But this order is very admirable, containing within itself a perfect allegory; inasmuch as the serpent is the emblem of desire, as is proved, and the woman of the outward sense; but the man is the symbol of intellect. Therefore the infamous author of the sin is desire; and that first deceives the outward sense, and then the outward sense captivates the mind.
Why God, as he had pronounced a curse on the serpent and on the woman which bore a relation to themselves and to one another, he did not pronounce a similar one upon the man, but connected the earth with him, saying, "Cursed is the earth for thy sake; in sorrow shalt thou eat of it, thorns and thistles shall it bring forth unto thee, and thou shalt eat the grass of the field: in the sweat of thy brow shalt thou eat they bread?" (Genesis 3:17).
Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous. How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God. (And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.) Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all. Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.” (On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six. (This is according to the tradition that each son was born with a twin girl who would become his wife.) On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months. When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves, (Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a.) and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.” The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].” At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?” At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed. When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.” Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.” And it says (Exodus 15:19), “The Eternal will reign forever and ever.”
It was stated in the name of Rebbi Eleazar (Tosephta Avodah Zarah 8:8.) : “The Gentile may sow and wear kilaim, but he may not mate his animals as kilaim or graft his tree kilaim.” Why? Because about these, it is written “by their kinds.” But is it not also written for grasses “by their kinds? (Why may one graft grasses; they are never mentioned in the Mishnah.) ” It is not written for the commandment, only at the realization. If this is so, why was Earth cursed (From here on, an expanded version is in Gen.rabba 5(9).) ? Rebbi Judan bar Shalom said, because it transgressed the orders of the Holy One, praise to Him! (Gen. 1:11) “The earth should produce lawns, grasses producing seed,” but it produced only (Gen. 1:12) “lawns, grasses producing seed by their kinds. (As explained in Gen.rabba, the difference is about trees, for which Earth was commanded to produce “fruit trees” but bore “trees producing fruit.” In the opinion of R. Yudan bar Shalom, this is disobedience since the entire tree should have been edible, not only the fruit. In the opinion of R. Phineas, Earth produced more than it was commanded, since all trees, even those which today do not grow edible fruit, did produce edible fruit before Adam’s sin. In all cases, only the first words of the verse are quoted, as is customary in both Talmudim. The inference is from the other parts of the verses.) ” Rebbi Phineas said, it enjoyed the commandment and added shade trees. In the opinion of Rebbi Yudan bar Shalom, Earth was justly cursed. In the opinion of Rebbi Phineas, why was Earth cursed? Like a man who said: The breastnipples should be cursed that this one (A criminal; in that case, Adam.) suckled from. This follows Rebbi Nathan: Three stood in judgment and four went out cursed, (Gen. 3:17) “Earth is cursed because of you.”
With regard to the praise due to God for sustaining the world, the Gemara cites a statement that Rabbi Yoḥanan said: The task of providing a person’s food is twice as difficult as the suffering endured by a woman in childbirth. While, with regard to a woman in childbirth, it is written: “In pain [be’etzev] you shall bring forth children” (Genesis 3:16), with regard to food, it is written: “In toil [be’itzavon] you shall eat of it, all the days of your life” (Genesis 3:17). Itzavon is a superlative form of etzev, which indicates that it is more difficult to support oneself than to give birth.
To the man He said, Because you listened to your wife, and ate from the tree which I commanded you, saying, Do not eat from it; the soil will be cursed because of you. In sorrow [With toil] you shall eat from it all the days of your life.
He said to Adam, 'When you accepted the words of your wife and ate from the tree that I commanded you not to eat from, the earth is cursed because of you. With hardship, you will eat from it throughout the days of your life.
But to Adam he said, Because thou hast hearkened to the word of thy wife, and hast eaten of the fruit of the tree, of which I commanded thee, saying, Thou shalt not eat of it, accursed is the ground, in that it did not show thee thy guilt; in labour shalt thou eat (of) it all the days of thy life.
| וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃ | 18 J | Thorns and thistles shall it sprout for you. But your food shall be the grasses of the field; |
Because you listened to the voice of your wife and ate of the tree about which I commanded you saying, “You shall not eat of it,” accursed is the ground because of you; through suffering shall you eat of it all the days of your life. Thorns and thistles shall it sprout for you, and you shall eat the herb of the field. By the sweat of your brow shall you eat bread until you return to the ground, from which you were taken (Gen. 3:17-18).
Numbers 22,4. “now this multitude will lick up all that is around us as does the ox licking up the grass of the field, etc.;” Why did Balak draw a comparison between the encampment of the Israelites and the manner in which oxen denude the soil of its grass cover? Before explaining this it will help to explain Deuteronomy 11,15 where the Torah promises the Israelites that when they observe the Torah once they are on their own soil: ונתתי עשב בשדך לבהמתך ואכלת ושבעת, “I will provide the grass of the field for your beasts and you will eat and be satisfied.” After the first sin G’d had condemned Adam to eating the grass of the field. (Genesis 3,18) We need to remember that whatever man eats is surrounded by commandments of the Torah being fulfilled in the process. Long before the farmer can eat the bread from the corn he grew this corn was subject to a variety of regulations of the Torah that have to be fulfilled first, in order for the farmer not to have been remiss. The farmer had to fulfill commandments relating both to ploughing, such as not having a donkey and an ox pulling the same plough; when seeding the farmer must take care not to seed the same field with a mixture of seeds of different grains, etc., before the tithes and related gifts to the poor, etc., of the actual harvest become applicable. (compare Deut. 22,10 and 9) By performing these various commandments prior to enjoying the result of his labours, the Jewish farmer becomes G’d’s partner in spiritually elevating the “sparks” (of holiness) contained in some of these foods, i.e. rehabilitating parts of G’d’s creation, such as some angels which had been spiritually downgraded through failing to perform their duties. When man is reduced to eating the grass of the field, i.e. vegetation which grows without human input, he is unable through his eating, i.e. his partaking of G’d’s largesse, to accomplish his own or his environment’s rehabilitation. This was the negative effect of the curse pronounced by G’d as part of Adam’s punishment, i.e. road to rehabilitation, decreed in Genesis 3,18. [This more than offsets the apparently beneficial effect of picking his food from the ground effortlessly and eating it as is. Ed.] When the Torah describes the Israelite as “eating and being satiated” in Deuteronomy 11,15, it does not refer to the Israelite eating grass, but to his eating the ox after it has been duly slaughtered, examined for blemishes, its blood having been removed, etc., etc., i.e. numerous commandments having been performed, so that by eating it eventually the party doing so participates in the process of rehabilitating “fallen” sparks. Through this round about manner of man eating grass, i.e. grass which had first been eaten by the ox, he is enabled to participate in the rehabilitation of holy beings that had been demoted from their lofty origins. In his writings, the Ari’zal has stated that the four basic levels of phenomena in this lower universe in which we mortals live, i.e. the inert, the vegetarian, the animalistic and the articulate, i.e. the human beings, there exist four levels in the universe known in a descending order as atzilut, b’riyah, yetzirah, and assiyah. In other words, the level of the animalistic, or חי, corresponds to the level of בריאה, creatures in the early stage of existence known as בריאה a stage in which this “creature” is distinct from other “existences” on a similar level. The soul of repentant sinners is in a better position to help rehabilitate converts (who used to be pagans) than is the soul of a person who has always been a true believer in monotheism. The wicked Balak of which our portion speaks, was afraid of Israel because the Israelites had demonstrated their ability to help rehabilitate fallen sinners, i.e. “sparks,” during their journey through the desert, and he hated holiness, as has been alluded to in the line ויקץ מואב מפני בני ישראל, “that Moab was disgusted by the Children of Israel,” i.e. their moral/ethical values. The mere thought of having to be in the presence of holiness, literally caused Balak to puke. [The root occurs in connection with Rivkah’s telling Yitzchok of being disgusted with her life if Yaakov would marry a daughter of Canaanite descent as had his twin brother Esau. (Genesis 27,45) Ed.] According to Ari z’al what bothered Balak most, was the fact that during their wanderings the converts had been most successful in rehabilitating these “fallen” sinners, “sparks” and that is why the Torah describes this עם, i.e. the converts of the Jewish people as being רב, a major component of the people who rehabilitated sinners. He feared them more than the natural born Israelites, i.e. ויגר מואב מפני העם מאד, “Moab feared the newly converted Israelites very much.” The reason was that רב הוא, they were such a powerful influence in rehabilitating pagans. The Moabites were not nearly as afraid of the בני ישראל, the natural born Israelites being able to attract as many converts. In Balak’s eyes it was as despicable to be an Israelite as it had been in the eyes of the new King over Egypt and his nation in Exodus1,8-12. Moreover, he was aware that if his people would come into contact with other recent Jewish converts, the influence of those converts who had themselves come closer to G’d through joining the Jewish people, would be powerful enough for them to elevate Moabite converts to the highest spiritual level of life on earth, i.e. the level of בריאה. Referring back to the 4 spiritual levels of existence in the physical part of the universe, spiritual ascent, when it occurs, proceeds to the next higher level, the level of בריאה being the one corresponding to חי, the level of animalistic creatures. This is hinted at by Balak when he compared the people to the animals eating grass, i.e. כלחוך השור את ירק השדה.
And this corresponds to Rosh Hashanah, to the blowing of the shofar, which is the aspect of arousal from sleep. As is brought in the Kabbalistic texts, Rosh Hashanah corresponds to sleep, and the shofar representes arousal from sleep, since, "The whole world was created in Tishri" (Rosh Hashanah 10b). This is the aspect of disorder, Tav-Shin-Resh-Kuf, and when disorder is aroused, you must submerge yourself completely in sleep, which corresponds to the sleep of night. Rosh Hashanah is the first day of the Ten Days of Repentance, and the essence of repentance is to repent from haughtiness, humbling oneself and truly sensing one's lowliness and unworthiness. As our Sages said, "One self-chastisement is greater than one hundred floggings" (Berachot 7a), and, "He forgives transgression for the remainder" (Micah 7:18) - "to the one who makes himself a remainder" (Rosh Hashanah 17b). Therefore the essence of repentance is humility and humbleness, for all sins arise from disorder, from separating the Malchut and possessing it with haughtiness. That is the source of all judgments, to which the evil inclination and the forces of evil are attached, from which all sins arise. The holy books speak about haughtiness being the cause of all sins, since, "Whoever is haughty is as if he worshiped idols" (Sotah 4b), and, "Whoever acknowledges idolatry is as if he denied the entire Torah" (Chullin 5a). We find, all sins come through haughtiness, G-d forbid, for haughtiness separates disorder from order, which is the cause of all sins. Therefore, the essence of repentance for all sins is humbleness, making yourself as dust to be tread upon, sensing your lowliness and distance from Hashem, lowering yourself and breaking your heart before Hashem. That is how G-d will forgive a person, as written, "G-d will not scorn a broken and oppressed heart" (Ps. 51:19), and "Who forgives transgression for a remainder" - "for one who makes himself as a remainder". This is because humility and humbleness, one makes himself as Mah, as nothing and naught. In this way, one returns to order, represented by Mah, through which all judgments, which correspond to sins, disappear. Therefore, on Rosh Hashanah, which is the first day of the Ten Days of Repentance, the first day of Adam's creation, we must "sleep" - we must completely submerge ourselves as if we have no knowledge at all, but only cry out to G-d and declare Him King, in complete sincerity, without sophistication. On Rosh Hashanah Adam and Eve were created, corresponding to order and disorder. It was their task to rectify all the worlds, representing disorder, into order, to bring 'Eve' into 'Adam'. Had they done that, everything would have been brought into order, without any suffering and judgments, which represent disorder. But they blemished with their sin, and in doing so, they separated disorder from order, for their main sin was haughtiness, 'I shall rule', which was the essence of the Primordial Serpent's enticement, as written, "For G-d knows that on the day you eat of it, your eyes will be open and you shall be like G-d" (Gen. 3:5). As our Sages said, "It told them, 'Every craftsman hates his fellow craftsman - G-d ate from this tree and created all the worlds'" (Genesis Rabbah 19:4). In other words, he aroused jealousy in them and a desire to rule: 'you shall be like G-d' - 'creators of worlds', as if to say, 'Why should you subdue yourselves to Him? If you eat from the Tree of Knowledge, you will be a Gd and a King just like Him!' All this is the aspect of 'I shall rule', in that one desires to draw Malchut/Kingship to oneself, and then everything gets in disorder, for the person himself is in disorder. That is why all generations of mankind became destined to die, for they had blemished order, corresponding to wisdom, the source of all sustenance, as in, "Wisdom sustains life" (Kohelet 7:12), as in, "Mah is our life?". With their blemish, they separated themselves from order, from wisdom, from Mah, the main source of sustenance, and death as opposed to life was the inevitable result. Their blemish also caused everything to become disordered, represented by all the blemishes and decrees that were a result of their sin, as written, "With toil you shall eat of it...thorn and thistle will grow for you" (Gen. 3:17-18), upon which Rashi comments, "When you plant wheat, the earth will give forth thorn and thistle". All this corresponds to the disorder they caused with their sin, which was haughtiness, 'I shall rule', which caused all things to become disordered, since they had evoked disorder upon themselves with their sin. Not only did they not rectify, elevate and refine the world of the judgments that are attached to disorder, bringing everything into order, which is what they were supposed to do on the day they were created - for elevating the entire world to its source, merging disorder into order, was the very purpose for which Adam and Eve were created - but they caused great damage with their sin. The serpent first entices Eve, since she represents disorder, from which the forces of evil derive their power. The rectification should have been by merging disorder into order, by Eve being subservient to Adam, but the serpent overpowered Eve, representing disorder, enticing her to separate 'Eve' from 'Adam', disorder from order, so that Adam would follow Eve's will, so that disorder would rule over order. But they immediately repented and began rectifying everything, a rectification that would not be completed until the coming of the Messiah.
{When the Holy One said to the First Man “and you shall eat the grass of the field” (Genesis 3:18) , his limbs trembled. He said, “Will I eat from the same feed bag as the ass?” Once [Adam] heard “By the sweat of your brow you will get bread to eat” (ibid.:19) , his daat (mind) was calmed (Avot d’Rebbi Natan 1:7).} This is as our Sages, of blessed memory, taught: “When the Holy One said to the First Man ‘and you shall eat the grass of the field,’ his limbs trembled. He said, ‘Will I eat from the same feed bag as the ass?’” “His limbs trembled” is the aspect of fever, which comes from eating “the grass of the field,” food fit for animals, as explained above.
“Thorn and thistle will it sprout for you ….” (Bereshit, 3:18) The matter of this curse is, “thorn,” evil ones who will stand from it. “Thistle [dardar],” concerns all the controversies among tsaddikim, even the true controversies written in the Gemara, for thistle (dardar) is the numerical equivalent of two times “tsaddik” (408).
קוץ ודרדר תצמיח לך, “it will grow thorns and thistles for you.” Until this moment the decree of Genesis 1,26 according to which the human species would rule in an unrestricted manner over all the creatures on earth had been in effect. There had been no need to guard the garden against invasion of wild beasts. From this moment on the negative phenomena on earth would be in effect, but would be directed only against the human species, לך, “against you.” The animal kingdom would not experience thorns and thistles as an impediment of their life on earth.
And thorns: There will be times when the toil will not benefit you. However you will not die of hunger, but rather, "you will eat, etc."
THORNS ALSO AND THISTLES. Kotz refers to large thorns. Dardar (thistles) are smaller than thorns. Its root is dalet, resh (dar). The other two letters of the word are not root letters. (They indicate that the word is a diminutive, i.e., dar a thistle, dardar a small thistle (Filwarg). For alternate interpretations see Weiser. I.E. literally reads, He lives (dar) alone, for his brother is missing (ne’edar).)
[IN TOIL.] Thou shalt toil in opening, harrowing and sowing. (Cf. Is. 28:24.) In addition to this, man will also suffer the sick evil of finding thorns growing amidst the produce of the field.
[THE HERB OF THE FIELD.] Bread. For prior to this, man sustained himself with the fruits of the Garden of Eden.
"And thorns and thistles shall it cause to grow for you" - Concerning the Land of Israel, it is said among the Gentiles that they are like thorns and thistles for Israel. The hint here is that the thorns and thistles refer to the Gentiles, which will grow for you.
וקוץ ודרדר, in lieu of the seed you plant beginning to sprout, the earth will produce thorns and thistles, which are not only useless, but which harm the plants your seed will produce, so that you will have to engage in eradicating them
ואכלת את עשב השדה, you will eat the grass of the field instead of the fruit of the garden.
וקוץ ודרדר תצמיח לך THORNS ALSO AND THISTLES SHALL IT BRING FORTH TO THEE— תצמיח has for subject the earth; when you sow it with various kinds of grain, it shall bring forth thorns and thistles — artichokes and cardoon — which are fit for food only after special preparation (Genesis Rabbah 20:10).
ואכלת את עשב השדה AND THOU SHALT EAT THE HERB OF THE FIELD — What curse is involved here? Was he not told as a blessing, (1:29) “Behold I have given unto you every herb yielding seed”? But what is stated here at the beginning of this passage? “Cursed be the ground etc.… in toil shalt thou eat of it.” And after all your toil “thorns and thistles shall it bring forth to thee”. This means when you sow it with cereals and vegetables it shall bring forth for you thorns and thistles and other weeds, and you will perforce have to eat them for lack of other food (Pirkei DeRabbi Eliezer 14).
קוץ ודרדר. Wie סנה, der Dorn, von שנא hassen, feindlich, abwehrend, "berühr׳ mich nicht" spricht, so קוץ, der Stachel, von קוץ, Ekel, Widerwillen haben. Davon auch קיץ: die Sommerzeit, eigentlich die Sommerfrucht. Die Frucht ist reif (גמל) wenn sie von dem Nahrungssafte des Baumes "entwöhnt" wird. ויגמל שקדים der Baum entwöhnt die Frucht wie die Mutter das Kind. Ähnlich vielleicht קיץ = קוץ, wenn die Frucht überreif ist, so, daß der Nahrungssaft ihr nicht nur nicht mehr notwendig, sondern sogar schädlich ist, so daß sie gleichsam einen Widerwillen dagegen hat. קוץ ist somit der Dorn, der Stachel, der abweist, die Berührung hindert. — ירדר das aber nicht sowohl Freiheit, als Heimkehr, Rückkehr ,דרור nur noch in דרר rad. bedeutet. Daher צפור דרור, die Schwalbe, der immer in die alte Wohnung wiederkehrende Vogel. דרר scheint daher das Zurückhalten, Festhalten zu bedeuten, (vielleicht davon auch das rabbinische דררא דטומאה ,דררא דממונא, es haftet eine Geldfrage, eine טומאה-Beziehung daran) demgemäß dürfte דרדר die Klette, der Krummdorn, sein, der uns festhält; und wäre dann דרדר der Gegensatz von קוץ. Die Erde bietet dir nur Stachel und Klette, sie weist dich zurück wo du nahen willst, und hält dich auf wo du fort möchtest. — תצמיח לך, dir bietet sie nichts anderes, während allen übrigen Geschöpfen die Erde noch heute alles bietet, dessen sie bedürfen. Nur der Mensch, wenn er nichts Anstrengendes tun will, findet nur נקוץ ודרדר; "wolltest du fortleben wie im Paradiese, würdest du Gras essen müssen."
Kundes and thistles. The Aruch explains that these are bitter vegetables which are prepared [i.e., made edible] by stewing. And kundes is called kardi.
Which require special preparation to be eaten. Rashi says this because afterwards it says, “And you will eat the herbs of the field.” I.e., you will have to subsist on these, since whatever seeds you sow, only these will sprout. Thus we must say that these are edible after preparation. The verse cannot not mean thorns and thistles exclusively, for it is written afterwards, “And you will eat the herbs of the field.” [How are there herbs,] if only thorns and thistles sprout?
Does it not state in his blessing... In the blessing it is written (1:29): “I have given you all seed-yielding herbs,” which are food for man. But here it says, “You will eat the herbs of the field.” I.e., even if you sow your garden with legumes and vegetables — food for man — it will sprout for you herbs of the field which are animal fodder. And you will be forced to eat them. (Nachalas Yaakov)
And unlike in the Garden of Eden, if you wait for the ground to produce its fruit spontaneously, then thorns and thistles shall it grow for you; and you shall eat the vegetation of the field, which will not always be edible in its natural state.
When, however, Scripture says of Adam, “He changed his face (panav) and thou sentest him forth” Job 14:20), it must be understood in the following way: On account of the change of his original aim he was sent away. For panim, the Hebrew equivalent of face, is derived from the verb panah, “he turned,” and signifies also “aim,” because man generally turns his face towards the thing he desires. In accordance with this interpretation, our text suggests that Adam, as he altered his intention and directed his thoughts to the acquisition of what he was forbidden, he was banished from Paradise: this was his punishment; it was measure for measure. At first he had the privilege of tasting pleasure and happiness, and of enjoying repose and security; but as his appetites grew stronger, and he followed his desires and impulses, (as we have already stated above), and partook of the food he was forbidden to taste, he was deprived of everything, was doomed to subsist on the meanest kind of food, such as he never tasted before, and this even only after exertion and labour, as it is said, “Thorns and thistles shall grow up for thee” (Gen. 3:18), “By the sweat of thy brow,” etc., and in explanation of this the text continues, “And the Lord God drove him from the Garden of Eden, to till the ground whence he was taken.” He was now with respect to food and many other requirements brought to the level of the lower animals: comp., “Thou shalt eat the grass of the field” (Gen. 3:18). Reflecting on his condition, the Psalmist says, “Adam unable to dwell in dignity, was brought to the level of the dumb beast” (Ps. 49:13).
And for that reason, prior to First Adam’s sin, his foods were processed and cleaned of any dross and impurity. And they stated (Sanhedrin 59b) that the angels would roast his meat and filter his wine. The matter of this roasting and filtering is that the power of First Adam’s soul-Neffesh was so great, per the secret of Ahdam Kadmone, of greater value than all of the powers of the highest of the high, to the point that the angels would roast his food for him so that it would be a supernal flame, a consuming fire, a fire that draws out any bit of coarseness from the food, [rendering it] appropriate for one of his very high station. And the joyous supernal wine was filtered to remove any dregs, appropriate for one of his very high station, and per the context of the “wine that is being stored in its grapes” (Berakhot 34b, B’midbar Rabba 13). And after the sin that mixed evil into the good in the worlds’ food it is written (Bereshit 3:18) “thorns and thistles…”.
R. Joshua ben Levi said: When the Holy One, blessed be He, said to Adam (Gen. 3:18), ‘Thorns and also thistles shall it bring forth for you,’ tears flowed from his eyes, and he pleaded before Him, ‘Sovereign of the Universe! Shall I and my ass eat out of the same crib?’ But as soon as He said to him (Gen. 5:19), ‘By the sweat of your face shall you eat bread,’ his mind was set at rest. Pesachim 118b
“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field” (Genesis 3:18). “And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon. (Both plants have thorns on them.) Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin]. “And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’ Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not merit, “you shall eat the vegetation of the field.”’ (Without experiencing any delectable taste.) Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring. He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’ (This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19).) Rabbi Levi said: It would have been preferable for him had he remained with his original curse. (Had man’s diet been limited to plants, he would not have to toil so much to make bread.) “By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19). “By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill. (They are indications that their health is taking a turn for the better.) They are: A sneeze, perspiration, sleep, a dream, and a seminal emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e] (This is expounded as tzo’a – excrement.) will be quickly released [and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14). (If after the bowel movement he is able to eat, it is a good omen.) “Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand? (You were created with a certain destiny, and you failed to live up to that destiny. As a thief, you must “return” the dust to its place.) “For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”
“The Lord God said: Behold, the man has become as one of us, to know good and evil, and now, he might extend his hand, and take also from the tree of life, and eat, and live forever” (Genesis 3:22). “The Lord God said: Behold, the man [hen haadam] has become as one of us [mimenu]” – “I heard a holy one speaking, and the holy one said to Palmoni who was speaking…” (Daniel 8:13). “I heard [a holy] one” – this is the Holy One blessed be He, as it is stated: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4). “Holy” – because everyone says ‘holy’ before Him. “Speaking [medaber]” – he issued harsh edicts (“Speaking” [dibbur], as opposed to “saying” [amira] is used for harsh speech (Makkot 11a).) against His creations: “Thorns and thistles it will grow for you” (Genesis 3:18). “And the holy one said to Palmoni who was speaking” – to so-and-so. (Palmoni refers to an anonymous person, or in this case, an angel.) Akila the proselyte translated it [“to Palmoni”] as “to the innermost one [penimi]” – this is Adam the first man, whose station was more internal (Closer to God.) than that of the ministering angels. “Until when will be the eternal vision?” (Daniel 8:13) (This is what Palmoni asked of God.) – ‘Was the edict that was decreed upon Adam the first man to be eternal?’ he asked in astonishment. “And the desolating transgression” (Daniel 8:13) – will his transgression render him [permanently] desolate in the grave? “Giving the holy one and his host for trampling” (Daniel 8:13) – will he and his descendants be [forever] given for trampling before the angel of death? “He said to me: Until evening-morning two thousand three hundred…” (Daniel 8:14) – Rabbi Azaria and Rabbi Yonatan in the name of Rabbi Yitzḥak: Whenever it is evening it is not morning and whenever it is morning it is not evening. (Yet here the verse refers to “evening-morning,” as if they were simultaneous.) However, when the morning of the idolaters becomes evening, and the evening of Israel becomes morning, (When the present good fortune of the idolaters turns to misfortune, and Israel’s present gloomy state turns to brightness.) at that moment, “the holy one will be vindicated” (Daniel 8:14) – at that moment, I will absolve them [mankind] from that edict. (In the Messianic future, mankind will be released from Adam’s curses.) That is what is written: “The Lord God said: Behold, the man has become as one of us.” (He is destined in the future to become as one of us.)
That is what is written: “I have passed by the field of an indolent man [ish] and the vineyard of a person [adam] lacking heart” (Proverbs 24:30) – Rav Huna said: If someone bought a field and bought a vineyard, he is called ish and he is called adam, (Which are terms of respect.) yet he is also called “indolent” – what good is he? Rather, “I have passed by the field of an indolent man” – this is Adam the first man. (He was indolent in his failure to show remorse after his sin.) “And the vineyard of a person [adam] lacking heart” – this is Eve. Rav Huna said: Where have we found that Eve was called adam? “Like the splendor of a person [adam], to sit in a house” (Isaiah 44:13). (She is the housewife (see Targum there).) “And behold, it was all overgrown with thistles” (Proverbs 24:31) – “thorns and thistles it will grow for you” (Genesis 3:18). “Its surface covered with nettles” (Proverbs 24:31) – “by the sweat of your brow you shall eat bread” (Genesis 3:19). “And its stone fence destroyed” (Proverbs 24:31) – “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us” – he had been like one of us. (But has now brought about his own downfall.)
R. Joshua b. Levi said: "At the time the Holy One, praised be He! said to Adam (Gen. 3, 18), And thorns and thistles shall it (the earth) bring forth to the, tears flowed from his eyes. He said: 'Sovereign of the Universe!' shall I and my ass eat of the same crib?' But as soon as he heard that God said (Ib. ib., 19) By the sweat of thy brow shalt thou eat bread, he immediately felt relieved." "We are lucky," remarked Resh Lakish, "that we did not suffer our original doom." Abaye said: "Nevertheless, we have not yet escaped from the first [doom], for there are a number of herbs that we still eat [raw, just as animals eat them]." R. Shizbi, in the name of R. Elazar b. Azaria, said: "Providential support of man is as difficult as the splitting of the Red Sea, for it is said (Is. 51, 14) The exiled will be speedily set free, and he shall not die in the dungeon, and his bread shall not fail; and nearby is written. For I am the Lord, thy God, who stirreth up the sea that its waves roar."
[(Gen. 3:22:) BEHOLD, THE HUMAN.] This text is related (to Prov. 24:30): I PASSED BY THE FIELD OF A LAZY ONE, AND BY THE VINEYARD OF ONE LACKING CHARACTER. (Gen. R. 21:3.) I PASSED BY THE FIELD OF A LAZY ONE. This is Adam who was too lazy to do penance. AND BY THE VINEYARD OF ONE LACKING CHARACTER. This is Eve, who (according to Gen. 3:18) heeded the words of the serpent. (Prov. 24:31:) AND BEHOLD, IT WAS ALL GROWN OVER WITH THISTLES, in that they have filled the whole world with troubles. (Ibid., cont.:) BRAMBLES COVERED ITS FACE, in that it is stated (in Gen. 3:18): THORN AND THISTLE < IT SHALL BRING FORTH FOR YOU >. (Prov. 24:31, cont.:) AND ITS STONE WALL WAS BROKEN DOWN, in that < the serpent > (See Lev. R. 26:2.) has demolished the wall of the world. (I.e., opened the way to lawlessness. Unlike the serpent, rabbinical law became a fence around the Torah.) When the hurtful decrees (of Gen. 3:14-19) were ordained over them; he began mourning (in Gen. 3:22): BEHOLD (HN), (HN can also be an abbreviation for Hazkarat Nefashot, a memorial prayer for the dead.) THE HUMAN.
Another interpretation (of Gen. 17:1): WHEN ABRAHAM WAS NINETY < -NINE > YEARS OLD. This text is related (to Ps. 45:3f. [4f.]): YOU ARE FAIRER THAN THE CHILDREN OF ADAM; GRACE IS POURED OUT ON YOUR LIPS … GIRD YOUR SWORD UPON YOUR THIGH, O MIGHTY ONE…. (Tanh., Gen. 3:18.) About whom do the children of Korah speak this psalm? About Abraham. He was fairer than children of the first Adam. And who were his children? Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah. Moreover, some of the children of Noah are called children of Adam. Thus it is stated (in Gen. 11:5): AND THE TOWER WHICH THE CHILDREN OF ADAM HAD BUILT. (Ps. 45:3 [2]:) GRACE IS POURED OUT ON YOUR LIPS. How was that? When you swore to the king of Sodom. Thus it is stated (in Gen. 14:22f.): THEN ABRAM SAID UNTO THE KING OF SODOM: I HAVE RAISED MY HAND (in an oath) UNTO THE LORD GOD MOST HIGH … THAT < I WILL TAKE NOT > SO MUCH AS A THREAD. What is the meaning of GRACE … ON YOUR LIPS? When you spoke, grace poured out. And what was his reward? That the Holy One said this to him: Leave me all that you have done and everything for which you have been proud of yourself. You descended into the fiery furnace and experienced a lot of trials for my name. You arose and pursued the kings. But you have been proud of yourself in the world for all that you have done. From now on, you will seek to make my valor known. (Ps. 45:4 [3]:) GIRD ON YOUR SWORD. Put circumcision between your thighs. In that hour your glory and splendor shall be in the world. When? (Gen. 17:1-2:) WHEN ABRAHAM WAS … AND LET ME PUT MY COVENANT….
(Gen. 17:2:) AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. R. Hanina ben Pazzi said: Abraham did not know where to be circumcised. (Tanh. Gen. 3:18; similarly Gen. R. 46:4; Lev. R. 25:6.) The Holy One gave him a hint to tell < him > where to be circumcised (in Gen.17:2, cont.): AND LET ME MULTIPLY YOU, < i.e., > out of the place from which you are fruitful and multiply. Bar Qappara said: Abraham had interpreted < according to the principle of > qal wahomer. (The rabbinic term for an argument a fortiori.) There is a comparison with trees. Where do they have an obligation concerning foreskin? At the place where they produce fruit. (So Lev. 19:23, which can be translated as follows: WHEN YOU COME INTO THE LAND AND PLANT ANY TREE FOR FOOD. YOU SHALL LEAVE ITS FORESKIN, < i.e., > ITS FRUIT, UNCIRCUMCISED. THREE YEARS IT SHALL BE UNCIRCUMCISED FOR YOU IT SHALL NOT BE EATEN.) I also must be circumcised at the place where I produce fruit.
The flax and camels in the story in the Tanchuma that we quoted are metaphors. The example of the camels laden with flax refers to Cain, whose sacrifice (the one G–d rejected) consisted of flax (Tanchuma Bereshit 9). The example of the camel is a metaphor for Esau who had said to Jacob: הלעיטני נא מן האדום האדום הזה (Genesis 25,30). The expression הלעיטני is reminiscent of camels as we know from Shabbat 155, that whereas one must not stuff a lot of food down a camel's throat (on the Sabbath), one may feed it by a method called מלעיטין. The reason that Rabbi Levi in Bereshit Rabbah used the metaphor of קוצים, thorns, is because G–d told Adam after he had eaten from the tree of knowledge that the earth would respond to his efforts by bringing forth קוץ ודרדר, thorn and thistle (Genesis 3,17).
הקנרס (artichoke)– in Arabic KARFUSH and in the foreign tongue KARDO, and it is the thistle that is mentioned in the Torah (Genesis 3:18): “Thorns and thistles shall it sprout for you [but your food shall be the grasses of the field].”
את כל עשב זורע זרע, “all the herbs that perpetuate themselves by shedding their seed.” Examples are grains and vegetables such as peas and beans, etc; as well as the fruit of the trees which contain stones or pips. All these were intended as food for the human race. The beasts of the field were assigned only simpler herbs, i.e. grass that did not perpetuate itself by shedding their seeds. As a result of man’s sin, G-d decreed that they would be limited to eating the same kind of food as did the animals. This is the deeper meaning of the verse in Genesis 3,18: קוץ ודרדר תצמיח לך ואכלת את עשב השדה, “the earth will grow thorns and thistles in (response to your efforts) so that you will be reduced to eating the grass of the field.” This is also reflected in Psalms 49,21: “he is like the beasts (that perish)”. If G-d had permitted man at that stage to eat meat, it would have been viewed as man being rewarded for having sinned.
This refers to the Midrash, according to which it was originally intended that the earth would produce "the fruit tree yielding fruit after his kind" (Genesis 1:11), such that the tree itself should have been edible as fruit, but the earth "willfully" misbehaved, creating trees "yielding fruit" (Genesis 1:12), on which only the fruit was edible, rather than the tree. Thus the earth's sin preceded human's sin, and the earth was punished together with the humans when they were banished from the garden: "Cursed is the ground for thy sake... Thorns also and thistles shall it bring forth to thee" (Genesis 3:17 - 18).
In this verse Solomon warns man not to give in to his various physical urges but to suppress them and to vanquish them. Anyone who succeeds in banishing his physical urges is considered on the spiritual level of an angel. Conversely, anyone who encourages his physical urges and wants to indulge them is on the spiritual level of an animal. When we take a look at the creatures created on the sixth day of creation we find that all the creatures created prior to man can be divided into two groups: 1) abstract intelligences; 2) creatures bound to earth by their bodies. The first group comprises the angels, creatures which are totally disembodied, divorced from anything material. The second group, such as the trees and other kinds of vegetation as well as living creatures are all composed of matter, totally devoid of intelligence. Each of the two categories of creatures performs the tasks allotted to them by their Creator, the former group using their intelligence, the latter using their instinct. Both these groups are not free agents but have to obey the instructions received from their Creator, using either their natural instincts or their G’d - given intelligence but neither being overtly interfered with. It follows that on the sixth day a third category of creature was created, one which represents a blend of the previous two. It was a creature which embodied both intelligence similar to the disembodied angels, and at the same time is made up of a body and responds to natural urges similar to the animals. This category of creatures was the human species. Man is not dominated either by the dictates of his intelligence or those of his natural urges. The principal difference between man and other creatures it that he possess willpower, i.e. decisions made by him are free-willed. If he is circumspect he can successfully overcome the natural urges he has in common with the animals. In that event he frees himself of the influence exerted upon him by the physical raw material he is made of. If he fails to resist the urges which result from his being made up of physical matter, he negates the influence of his intelligence, the element which makes him similar to the angels. As long as Adam did not sin and as a result became enmeshed in the urges common to animals he was a true angel of the Lord although possessed of a body. He was all intelligence, unblemished. As a result, he was fit to live forever (compare author’s comments on Genesis 2,17), similar to the angels who reside in the celestial regions. He had been placed in Gan Eden, the choicest location on earth. Seeing that he did sin, decided to respond to physical urges, he was deprived of the intelligence which had covered him like a garment and was dressed in earth-grown material. As a result he was expelled from Gan Eden and given herbs as food, similar to the animals. This is the meaning of Genesis 3,18: “you shall eat the herbs of the field.” Prior to that he had been eating fruit grown on trees, products of plantings by G’d’s own hand. Keeping in mind how Adam was demoted, or demoted himself, we must realise that it is to our advantage to break the hold that these natural urges have on us, something which if achieved is תערב לנפש, “will be sweet for the soul;” Solomon speaks of greed and similar instincts which, if they have been “broken,” conquered by man, are something sweet and pleasant for man’s intellectual faculties. The word נהיה in that verse, an unusual word, is similar in construction to Daniel 8,27 נהייתי ונחליתי, “I was broken up and ill;” we also have a similar word in Exodus 9,3 הנה יד ה' הויה, “here the Lord’s hand is about to break, etc.” Solomon urges man to break the hold these natural instincts have over him seeing that they are רע, evil. The Torah already told us that such urges are evil in Genesis 8,21 כי יצר לב האדם רע מנעוריו, “for the instinctive urges man’s heart is exposed to are evil, ever since his early years.” Seeing that the person who does break the prison walls represented by these urges is in effect סר מרע, distancing himself from evil, Solomon adds that תועבת כסילים סור מרע, that “abandoning evil is something abominable in the eyes of the fools.” Whatever is pleasant for the soul is by definition an abomination for the body, the home of these baser instincts of man. It is a well known fact that he who allows himself to follow these base instincts is thereby violating all of the Torah’s precepts. Following one’s instincts may be divided into four categories, four levels; 1) one does so theoretically, allowing himself to feel the urge and be titillated by it. 2) One speaks about these urges, a form of coming closer to giving in to them; 3) one indulges these urges by consuming the object of the temptation with one’s mouth, tasting it; 4) one abandons one’s entire body to the delights offered by such allure. As to fantasizing about sin Solomon already taught us that such fantasies are culpable as if the sin had actually been committed in deed. In Proverbs 15,13 he told us that “a happy heart makes for a cheerful face, whereas a sad heart causes a despondent spirit.” Solomon did not want to tell us the obvious, rather he meant that there is a direct relationship between fantasizing about sin and translating the fantasy into practice. Just as the thoughts of the heart influence the body and its appearance, so sinful thoughts influence the organs with which these thoughts are carried out. The heart is to those organs what the root of a tree is to its branches. The second category of following one’s instincts, i.e. speaking about such fantasies involves such sins as gossiping, character-assassination, using foul language. It is forbidden by Biblical decree. Solomon refers to it when he said that “the mouth of fools expresses folly” (Proverbs 15,2). Immediately following that verse he wrote that “the eyes of G’d are everywhere; they behold the good and the wicked.” What Solomon meant was that G’d pays close attention to the power of speech being abused as well as to those who use that power judiciously and constructively. G’d will punish the guilty. The prophet Isaiah also castigated people who abuse their mouths to speak foul words when he said: “(G’d) will not spare their youths...for all are ungodly and wicked and every mouth speaks impiety” (Isaiah 9,16). The third category, i.e. eating forbidden things in response to one’s instincts, overriding G’d’s laws, is also a violation of a Biblical law. Concerning such lapses David said (Psalms 40,9) “Your teaching is in my entrails.” David congratulated himself that he never fell victim to the temptation to fill his entrails with forbidden food. David did not merely refer to food which was forbidden per se, but to gorging himself on permitted food, indulging his appetite instead of eating only in order to meet the requirements of his health. Solomon described a righteous person as someone who אוכל לשבוע נפשו, “eats in order to satisfy his soul (as opposed to his body)” Proverbs 13,25. In Proverbs 21,23 Solomon elaborates further saying that “he who guards his mouth and his tongue keeps his soul from troubles.” The fourth category of temptation one may fall victim to is the one involving one’s entire body. It concerns indulging one’s carnal instincts indiscriminately. There is no need to dwell on the list of incestuous relations the Torah has already outlawed. The temptation to overindulge in sexual activity with a partner who is officially permitted is what one has to suppress, conquer. This concludes the four categories of temptations that the body is exposed to and which it is incumbent upon us to resist. Whence do we know that if someone allows himself to pursue these various pleasures available to the flesh that he thereby violated the entire Torah legislation? Solomon provided us with the answer to this question when he wrote (Proverbs 18,1) לתאוה יבקש נפרד, בכל תושיה יתגלע, “a man exclusively concerned with satisfying his desires separates himself from all wisdom (Torah).” The word נפרד, “alone, abandoned,” used in that verse means that he who pursues physical gratification will find himself isolated, alone. He will lose his friends and companions in the process as his friends will not want to expose themselves to these temptations. A person guilty of such pursuits is in effect “kicking” at the Torah. This is what is meant by the words בכל תושיה יתגלע. This is why the Torah asks us not only to refrain from what is forbidden but to refrain from and to suppress desires as these might ultimately lead us to violate what is forbidden outright. Considerations such as this led our sages (Yevamot 20) to formulate the slogan: קדש עצמך במותר לך, “sanctify yourself by refraining from that which is permitted to you!” Anyone who deliberately separates himself from such urges is described as “holy.” The Torah applies this flattering description to the Nazir who undertook to abstain from intoxicating drink (wine) and all grape-products as well as from contact with ritual impurity, and who lets his hair grow to show that he is doing this. The Torah (Numbers 6,5) writes concerning such a person: “holy shall he be, the growth of his hair on his head shall grow.” Just as such a Nazir is holy, the Israelites at Mount Sinai were holy as we know from Exodus 19,6: “and you shall be unto me a Kingdom of Priests, an holy nation.” The Israelites were commanded to be holy in order that they should separate themselves from the cravings of this world.
BEHOLD, I HAVE GIVEN YOU EVERY HERB YIELDING SEED. He did not permit Adam and his wife to kill any creature and eat its meat, but all alike were to eat herbs. But when the era of “the sons of Noah” came, He permitted them to eat meat, as it is said, Every moving thing that liveth shall be for food for you; as the green herb have I given you all; (Genesis 9:3.) even as the green herb that I permitted to the first man, so do I permit you everything. Thus is the language of Rashi. And so did the Rabbi (Rashi.) explain it in Tractate Sanhedrin: (59b.) “And to every beast of the earth (Verse 30.) — to you and to the beasts I have given the herbs and the fruits of the trees, and every green herb for food.” (Verse 30.) But if so, then we must explain the expression, every green herb for food, (Verse 30.) to mean “and every green herb.” (The intent of Ramban’s remark is as follows: if, as according to Rashi, man and beast were made alike with respect to their permitted food, then Verse 29, which specifies the food for man, and Verse 30, which begins with and to every beast of the earth and concludes with every green herb for food, are to be understood as one command since both man and beast were permitted the same food. In that case, Verse 30 should read: “and every green herb,” that is, in addition to every herb yielding seed… and every tree, in which is the fruit of a tree yielding seed mentioned in Verse 29, they could also eat every green herb.) But this is not so. Rather, He gave to man and his wife every herb yielding seed and all fruit of the trees [as mentioned in Verse 29], and to the beasts of the earth and the fowl of the heaven He gave all green herb [as mentioned in Verse 30] but neither the fruit of the tree nor the seeds. The food of all of them was thus not the same. However, meat was not permitted to them until the time of the “sons of Noah,” (After the flood all people of all time were commanded to observe as a minimum the following seven precepts: (a) to establish courts of justice; (b) to abstain from idolatry; (c) incest; (d) murder; (e) robbery; (f) blasphemy; and (g) eating flesh cut from living animals. These are the laws of Noachids, or “sons of Noah.” (See further Ramban 34:13.) At that time permission was given them to eat meat, the reason for which is explained in the text.) as is the opinion of our Rabbis. And this is the plain meaning of the verse. The reason for this [prohibition of eating meat] was that creatures possessing a moving soul have a certain superiority as regards their soul, resembling in a way those who possess the rational soul: they have the power of choice affecting their welfare and their food, and they flee from pain and death. And Scripture says: Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goes downward to the earth? (Ecclesiastes 3:21.) But when they sinned, and all flesh had corrupted its way upon the earth, (Genesis 6:12.) and it was decreed that they die in the flood, and for the sake of Noah He saved some of them to preserve the species, He gave the sons of Noah permission to slaughter and eat them since their existence was for his sake. (That is, Noah’s sake. The Tur’s version reads “their sake,” a reference to all three sons of Noah who were also righteous. See Ramban further, 2:3, where he discusses the profounder meanings of the elements created on the second day, and he writes that they symbolize Noah and his sons as all having been tzadikim (righteous men).) Yet with all this, He did not give them permission regarding the soul thereof, and He prohibited them from eating a limb cut off from a living animal, and in addition He gave us [the children of Israel] the commandment prohibiting the eating of all blood because it is the basis of the soul, as it is written: For the life of all flesh, the blood thereof is all one with the life thereof; therefore I said to the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof. (Leviticus 17:14.) Thus He has permitted the eating of the body of dumb animals after death, but not the soul itself. This indeed is the reason for the commandment of killing [animals in the prescribed manner before eating their flesh], and for the saying of the Rabbis: (Shabbath 128b.) “The duty of relieving the suffering of beasts is a Biblical requirement.” And this is the meaning behind the benediction which we make before killing animals: “[Blessed art Thou, O Eternal our G-d, king of the universe] Who hast sanctified us by His commandments and commanded us concerning the killing [of animals].” I will yet discuss the purport of the commandment prohibiting the eating of blood when I reach thereto, (Leviticus 17:14.) if G-d will reward me. The meaning of the expression, every herb yielding seed… and every tree, in which is the fruit of a tree yielding seed; to you it shall be for food, is that they should eat the seeds of herbs, such as the grains of wheat, barley, beans, and the like, and that they should eat all fruits of the tree; but the tree itself was not given to them for food, nor was the herb itself until man was cursed and he was told, And thou shalt eat the herb of the field. (Genesis 3:18.)
ואת כל העץ אשר בו פרי עץ, “and every tree which contains fruit of the tree” the Torah permitted the eating of the seeds of grain producing plants such as kernels of wheat etc, and the eating of the fruit of the tree, but not the eating of the trunk itself, just as also the stalks of the herbs were not allowed to be eaten [in order to ensure that the species would not become defunct. Ed.] After the first sin, eating of the stalks of the herbs themselves was permitted, as we read ואכלת את עשב השדה, ”you will eat the grass of the field,” (Genesis 3,18) The eating of meat had not been permitted at all, as the animals due to their mobility have a life force, נפש, which is superior to the “life-force” of plants. This is manifest in their freedom to choose the kind of food they want to eat as well as in their ability to choose where to make their habitat. They are intelligent enough to flee from locations causing them pain, or from death threatening situations. Once the animals became corrupt, as detailed in Genesis 6,12, they forfeited this legal protection from man the predator, and man was given permission to eat meat provided the animal was dead first. After all, the very existence of the animals was for the sake of and convenience of man. Even after this permission to eat the meat of the animals was granted, it was forbidden to eat heir life-force, נפש. (Genesis 9,4) This is basically why slaughtering of the animals prior to eating their flesh was decreed by the Torah for the Jewish people. This is also the meaning of the sages stating that causing pain to animals is a Biblical prohibition. (Nachmanides on our verse)
“Your food shall be the grasses of the field” [3:18]. Before they committed the sin, they ate all the good vegetation of the garden. However, after the sin, the Holy One forbade them to eat from the garden, but only what grew in the fields. (Toldot Yitshak, Genesis, 3:18.)
[248] “Thorns therefore and burrs shall it cause to spring up for thee” (Gen. 3:18). Nay, what does grow and shoot up in the soul of a foolish man, but the passions which goad and wound it? To these, using figures, he has given the name of thorns. These the irrational impulse like a fire meets first, and ranging herself with them burns up and consumes all the soul’s possessions. For this is what is said: “If a fire break out and find thorns and go on to burn threshing-floor or standing corn or field; he that kindled the fire shall make restitution” (Exod. 22:6).
[251] “And thou shalt eat the grass of the field; in the sweat of thy face shalt thou eat thy bread” (Gen. 3:18 f.). He uses the terms grass and bread as synonyms; the thing meant is the same. Grass is food of an irrational creature; and such is a bad man with the right principle cut out of him; irrational also are the senses, being a part of the soul. But the mind striving to attain the objects of sense by means of the irrational senses, makes this striving not without toil and sweat. For exceeding painful and burdensome is the life of the foolish man, as he pursues with greedy desire all things that are productive of pleasures and of all things that wickedness loves to bring about.
What is the meaning of the expression, "Until thou returnest to the earth from which thou wast taken;" for man was not created out of the earth alone, but also of the divine Spirit? (Genesis 3:18).
Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous. How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God. (And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.) Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all. Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.” (On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six. (This is according to the tradition that each son was born with a twin girl who would become his wife.) On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months. When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves, (Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a.) and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.” The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].” At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?” At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed. When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.” Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.” And it says (Exodus 15:19), “The Eternal will reign forever and ever.”
The Gemara cites a similar statement. Rabbi Yehoshua ben Levi said: When the Holy One, Blessed be He, said to Adam: “Thorns also and thistles shall it bring forth to you, and you shall eat the herb of the field” (Genesis 3:18), his eyes streamed with tears. Adam said before Him: Master of the Universe, will my donkey and I eat from one trough? After God said to him: “In the sweat of your face shall you eat bread” (Genesis 3:19), his mind was settled, assured that if he toils he will be able to eat bread, unlike the donkey.
It will grow thorns and thistles for you; and you will eat the herbs of the field.
Thorns and thistles shall grow for you, and you shall eat the plants of the wilderness
And thorns and dardareen shall it increase to thee; and thou shalt eat the herb which is on the face of the field. Adam answered and said, I pray, through mercies from before Thee, O Lord, that we are not accounted before Thee as the cattle, to eat the herb which is on the face of the field. Let us now stand up, and labor with the labor of the hands, and eat food of the fruits of the earth; and in these things let there be distinction before Thee between the children of men and the cattle.
And thorns and thistles will it put forth and increase on account of thee, and thou shalt eat the herb which is on the face of the field. And Adam answered: I pray, through mercies from before Thee, O Lord, that we may not be accounted as the cattle, to eat the herb of the face of the field. Let us stand up, and labour with the labour of the hands, and eat food of the food of the earth; and thus let there be distinction before Thee, between the children of men and the offspring of cattle.
| בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃ | 19 J | By the sweat of your brow Shall you get bread to eat, Until you return to the ground— For from it you were taken. For dust (dust Heb. ‘afar. Cf. the second note at 2.7.) you are, And to dust you shall return.” |
For you are dust and to dust you shall return (Gen. 3:19).
This is a good opportunity to explain the question of Eliezer, Avraham’s foremost servant, and the answer he received from Avraham. Prior to the battle against the mightiest kings of the Orient and Occident undertaken in order to rescue Avraham’s nephew Lot from captivity, the sages quote Eliezer as having been asked how he killed the soldiers of all these kings. He told the questioners that Avraham told him to take clods of earth and to throw them in their direction. If he would do this, the earth clods would turn into arrows. [While the story in Bereshit rabbah 43,3 is similar, the common feature is that earth would turn into either swords or arrows. Ed.] The question we must ask is why this miracle had to be performed by means of clods of earth. Why could some other vehicle in nature not have served G’d for the same purpose? We hope to explain this by referring to how David conquered the nations against whom he went to war. Let us remember that when David found himself in need of vanquishing his enemies, he himself was attached closely to the attribute known as אין, [the eyn sof, essence of G’d. Ed.] He was conscious of the fact that all parts of his life, including his body, i.e. the ability of the living to move at will, were a part of Divinity. [Compare Tikkuney Hazohar Tikkun 1) This means that there is no single spot in the universe that is not permeated by some aspect of Divinity. In fact, if one were to find any part of the universe devoid of a spark of Divinity, such a part would be totally devoid of “Life.” be it human, animal vegetable or even the kind of life with which inert bodies such as the planets are equipped. Ed.] The author refers to his commentary on Deuteronomy 32,39 on the words כי אני אני הוא, “that I, I am He,” where G’d makes the point that neither man nor any of the various categories of angels, such as שרפים, חיות, אופנים are able to say of themselves that אני הוא, “it is I,” when speaking to one another. The word אני, when used by a person, suggests that he is a person of substance, [in the sense of a physical presence, an independent personality, Ed.] In other words, by using that word when referring to himself, the speaker invites the person whom he addresses to regard him as someone of substance, of importance. When we consider such a statement and reflect upon it, we realize that such a person wishes to convey to those opposite him that his very existence, חיות, his being alive, is something that he is in control of. What greater lie could he possibly convey than this false impression, seeing that not only does he not control other people’s lives, but he is not even in control of the next minute of his own life! Seeing that his own life is in the hands of his Creator, how could he arrogate to himself the right to speak of himself in terms of being an אני? We now understand why Moses quoted G’d in Deuteronomy 32,39 as saying ראו עתה כי אני אני הוא ואין אלוקים עמדי, “See then that I, I am He; there is no god beside Me.” What G’d is saying there is nothing other than that no-one but He is entitled to refer to himself as אני “I.” If a human being were (mistakenly) to describe himself as אני, he would in fact credit a “nothing” with such a grandiose title. When we described this word as alluding to the Divine attribute of אין, the absolute disembodied essence of G’d, we also refer indirectly to the essentially disembodied nature of our real self, i.e. our immortal soul. The soul is immortal precisely because it can function without our bodies. This very fact is testimony to the fact that it is part of the Creator Himself, as He is the only Existence in the universe that functions without a body. When we now consider the statement of our sages in Avot 6,12 [last Mishnah, Ed.] that everything the Creator created He created only for the sake of His greater glory, it is easy to understand that when one or more of His creatures no longer contribute to the purpose for which he or they have been given “life,” they have forfeited their claim to existence and deserve to die. Considering this basic truth, when David had to secure victory over his various enemies, he first had to “garb” himself with this attribute אין i.e. [אני, spelled in a manner that avoided that he really compared himself to his Creator. Ed.] When he would be confronted by uncircumcised pagans, he therefore felt entitled to put an end to their lives. When Avraham confronted the four kings, symbolizing the anti-god from all four corners of the globe, who had taken Lot, who also shared that attribute, captive, he acted on behalf of G’d [although he had not consulted Him. Ed.] When Avraham confronted the four kings, symbolizing the anti-god from all four corners of the globe, who had taken Lot, who also shared that attribute, captive, he acted on behalf of G’d [although he had not consulted Him. Ed.] [This editor is troubled by the fact that at that time Avraham himself had not been circumcised, had not even been told that circumcision was an essential part of becoming Jewish. I am also troubled by the fact that Lot’s eventual escape from Sodom is not credited to his merit, but to G’d’s “pity” (Genesis 19,16. Ed.] It is well known that the attribute אין also occurs in connection with Moses, at the time when he and Aaron were the victims of the Israelites’ complaints for their suffering from thirst. (Exodus 16,7) They replied with the words: ונחמו מה, “and what do we amount to?” [The reader will notice that Moses and Aaron spelled the word אנחנו without the letter א signifying the pronoun “I.” We also find David referring to himself in such derogatory fashion when he said: ואנכי תולעה “and all that I amount to is worms.” (Psalms 22,7) Avraham referred to himself as dust and ashes when he said: אנכי עפר ואפר. (Genesis 18,27) This is what the sages in the Midrash had in mind when they spoke about Avraham killing the mightiest armies in the world at that time by means of “earth, or dust.” By allying oneself with the Divine attribute of אין, Avraham was able to turn these pagans back into the raw-material they had been made of, i.e.עפר, as when G’d had said to Adam after his sin in Genesis 3,19, עפר אתה ואל עפר אתה תשוב, “you are dust and to dust you will have to return.” Seeing that Avraham was aware of his entire “life” being dependent on the אין סוף, “never ending (nor beginning) Creator,” so that the essential part of what he perceived as his “life” was bound up with this source of eternal life, he could function as the messenger that would terminate useless lives, lives that had not and would not contribute to the glory of the Creator on earth.Ed.]
In order to draw God’s providence upon ourselves completely, it is necessary to break the desire for wealth. The way to do this is by giving charity. When a person gives money to charity, it cools his urge to acquire. He will conduct his business affairs truthfully and honestly, he will be satisfied with his portion in life, and he will have pleasure and contentment from what God has blessed him with. Because he is not desperate to get rich, he is free of the constant struggle to make extra profit. The burden of this struggle is the fulfillment of the curse: “by the sweat of your brow you shall eat bread” (Genesis 3:19). Giving charity frees a person from this. It is accounted to him as if he had made an offering of incense before God (13:1).
And this is the aspect of the incense, it binds the heart’s burning with the ruach. This is the meaning of, “Incense makes the heart rejoice” (Proverbs 27:9). It also corresponds to (Deuteronomy 33:10), “They shall place incense in Your af (nostrils),” because the aspect of incense nullifies the [curse]: “By the sweat of your af you will eat [bread]” (Genesis 3:19).
However, when it reaches people who are not virtuous, then the reverse happens: in his possession these Torah [studies] are transformed into the thirty-nine works. He receives a keen aspiration and a new arousal and the endeavors of this world. This is literally the reverse of the TaL (dew) of Torah—i.e., Lamed Tet (thirty-nine) works, corresponding to (Genesis 3:19), “By the sweat of your brow you will eat bread.”
Also, “al hashechitah” has a numerical value of four hundred thirty-seven. And the first letters of “B’zeiat Apekha Tokhal Lechem (By the sweat of your brow you will eat bread)” (Genesis 3:19) have a numerical value of four hundred thirty-seven {with the addition of four for the words}. This is to hint that lack of livelihood is caused by ritual slaughterers who are unworthy.
בזיעת אפיך, “in the sweat of your face; etc.;” the word אף in this verse refers to the protrusion called “nose,” which is the first organ beginning to perspire when one engages in physically strenuous activity. This particular curse affects only farmers, people working the soil. The second curse, that of enduring pain and hardship during the process of giving birth, affects only women. This was because Chavah had not only sinned but had also caused others, i.e. her husband, to sin. As a result she had been cursed more severely.
עד שובך אל האדמה, “until you return to the soil.” As soon as man had died the decree cursing the earth became null and void, as we explained. (verse 17) [Our author appears anxious to counter the Christian doctrine that all of mankind, forever suffers from the consequences of Adam and Chavah’s sin, especially woman which is considered as having brought hereditary sin into the world. Ed.]
בזעת אפך, by the sweat of your brow;” Rabbi Yehudah hachassid draws our attention to the fact that this curse is one that affects only farmers who physically till the earth, but not people of a different vocation, especially the socially higher ranking people. The curse decreed for women concerning the pains endured during pregnancy and giving birth however, afflicts high ranking women no less than the lowliest servant maid. He attributes the distinction to the fact that the woman not only sinned but also seduced man to sin.
By the sweat of your face, etc.: Until here, He was speaking about the labor until the wheat berries form. But now, He is adding that also from the time of harvesting until [it becomes] bread, it comes with sweat. For baking is included as a type of work, and it causes much sweat.
For you are dust: We have already explained that this is not a punishment. And, just the opposite, God is explaining to him that He is not punishing him with death, since he did not eat volitionally. Rather, death is natural, since you are surely dust, etc.
[IN THE SWEAT OF THY FACE SHALT THOU EAT BREAD]. Unlike the animals, you will have to work at winnowing, grinding, kneading and cooking before you can eat. The meaning of ze’at (sweat of) can be ascertained from Rabbinic sources. (The rabbis often employ the term ze’ah for sweat.) It follows the paradigm of shenah (sleep). Its root is yod, zayin, ayin. Ba-yazah in they shall not gird themselves with anything that causeth sweat (ba-yazah) (Ezek. 44:18) is similar. The meaning of the verse is, they shall not come to sweat. We know that man is created out of the four elements. What, then, does Scripture mean by for out of it (dust) was thou taken? (The four elements are: fire, air, water and earth. Why does Scripture only mention dust (earth)? At man’s death his body decomposes into all four elements (Krinsky).) The answer is that man’s skeletal frame is created out of earth (dust). Hence the bones are heavy (Earth is the heaviest element. The Bible refers to the body as bones (Gen. 50:25) because they form man’s frame. Man is said to come from the earth because his bones are created out of dust.) and lack sensation. The skeletal frame is the foundation of the body. Look, Scripture states, and the bones came together, bone to its bone (Ezek. 37:7). The bones are like the frame of a house. Thus after the bones came together and, lo, there were sinews upon them, and flesh came up, and skin covered them above (Ezek. 37:8). Similarly Scripture states, and ye shall carry up my bones from hence (Gen. 50:25).
By the sweat of your face, you shall eat bread: There is support from here for the words of the physicians who say that before eating anything, a person should engage in some work that warms up [the eater], since this helps digestion. And it is as it is written (Psalms 128:2), "For you shall eat the labor of your hands; happy shall you be, and it shall be well with you." That which Scripture states (Genesis 13:17), "With itzavon you shall eat from it all the days of your life," is because itzavon is an expression of work, as it is stated in Job (10:8), "Your hands have made me (itzvoni) and fashioned me." And its saying, "all the days of your life," is to teach that he should eat uniquely for the sake of his life, and not seek luxuries. As what is the benefit of working for emptiness?
עד שובך אל האדמה, Until you will return to the soil, etc. The Torah gives two reasons why man would have to die. It would not have sufficed to explain the need for man to die, i.e. return to the folds of the earth merely because that had been his origin. After all, he had originated from earth before the sin and was not bound to return to it. Since man is made of dust, i.e. earth, he is part of it, or rather, he has made himself part of it through his sin. Had he not sinned, the holiness acquired by triumphing over temptation would have guaranteed that he did not have to return to his lowly origin. His body would have become so refined that it no longer would have been considered as part of the earth. Now, even the part of Adam that was spiritual had been severely tainted through his sin. G'd explained to Adam that although it is normal for things to return to their origin; he, Adam, had forfeited his opportunity to defy that norm through non-observance of G'd's commandment.
אל עפר תשוב, “and to dust you shall return.” The deeper meaning of this verse is reflected in the words of Elihu to Job in Job 34,36. The intelligent reader will understand what I mean. [Rabbi Chavell, in his annotations, understands the whole return to dust as a preliminary for man’s total rehabilitation from sin, a popular concept in all kabbalistic literature. Ed.] Bereshit Rabbah 20,26 emphasizes that instead of the Torah writing תבא, “you will come,” it wrote תשוב, “you will return.” This is a reference to the eventual resurrection seeing that the words עד שובך אל האדמה already mentioned the first return to dust, original death. We may also see in this wording an allusion to Avraham who had said of himself that he was עפר ואפר, “dust and ashes,” and to whom Adam bequeathed seventy years of his allocated time on earth.
בזעת אפיך תאכל לחם, if you prefer to eat bread to eating grass, herbs, you will have to toil in the sweat of your brow in order to produce cereal grain which can be turned into bread. Even though the whole body will perspire, not just the brow, the Torah mentions the face especially, seeing that this is where his perspiration will be most visible. Furthermore, a face does not begin to perspire until one has exerted oneself considerably. Man will have to be fatigued by a variety of strenuous activities before finally being able to consume bread. He has to plough, to sow , to remove weeds, to cut the grain, to thresh the kernels in their husks, to winnow, to grind the kernels into flour, to knead the dough and to bake it.
עד שובך אל האדמה, seeing that you have chosen to prefer your close connection to earth rather than that to the celestial regions in which your soul originated, כי עפר אתה ואל עפר תשוב, when you die, no part of your heavenly origin will remain behind on earth. The reason why the Torah emphasized the physical element earth rather than any of then other elements which are part of the human body, is that earth, including the bones which are cold and hard and man’s basic skeleton, and are the element predominates in the human body.
בזעת אפיך IN THE SWEAT OF THY FACE — after you have taken all this great trouble.
זעה .בזעת אפיך תאכל לחם. rad. זוע, bewegen. Schweiß ist daher nur Ausdruck der Bewegung, Anstrengung, also eigentlich: in heftiger Bewegung deines Angesichtes. (Schweiß heißt auch יֶזַע verwandt mit יצא, Hinaustreten, also das Hervortretende, Ausdünstende, und עֶזַג der aus der Erde hervorragende Stamm.) Und zwar אפיך, nicht פניך. Wie schon oben (Kap.2,7) bemerkt, hat אפים eine viel bezeichnendere, höhere Beziehung, als פנים .פנים wird von allen Wesen und Dingen zur Bezeichnung der zugewandten Seite gebraucht. Nicht so אפים, von אפף, dem Streben etwas in sich aufzunehmen, der gesteigerten Energie etwas zu überwältigen. Mit אפים strebt der Mensch die Dinge um sich zu beherrschen, überschaut er sein Reich. Also nicht im Schweiße deines Körpers, deiner Hand, auch nicht פניך, nein, בזעת אפיך wirst du Brot genießen. Dein göttliches Antlitz, das der Sitz des Geistes, der Einsicht, alles göttlichen Lichtes ist, worin sich deine Herrschaft auf Erden ausdrücken soll, wirst du in den Dienst des Brotes geben müssen. — Die ganze trübselige Gestaltung des in עצבון zu fristenden Lebens spricht sich in dem Wörtchen לחם aus. טרף heißt die Nahrung, insofern sie im Kampfe mit der Natur erjagt ist, לחם (rad. von מלחמה) indem sie zugleich den sozialen Kampf, den Kampf aller gegen alle zu bestehen hat. Hätten wir unseren Geist auf anderes zu richten, als aufs tägliche Brot, es würde auch nicht also der Streit des Menschen mit dem Menschen hervortreten, und wenig schwer würde der Begriff des Eigentums in die Schale fallen. Nachdem aber an jedem Stückchen Brot ein Teil des Menschenwesens hängt, der es בעצבון, mit Opfer gewinnen musste, so tritt sofort, nachdem er es kämpfend der Natur abgewonnen, er in den Kampf mit dem Menschen, um die Erhaltung des Gewonnenen, oder auch schon früher, um das Zuvorkommen an der Quelle der Natur abzugewinnen.
In dem לֻקחת liegt ein Zwang. Sich selbst überlassen gehört der Mensch der Erde an: כי עפר אתה ואל עפר תשוב. Aber Gottes Allmacht hatte den Menschen entnommen der Erde, aus der er geschaffen, und ihn in das Paradies gesetzt. In Gottes Händen ist selbst das an ihm dem Staube Entnommene ewig, kannte keinen Tod, so lange er in Gottes Händen war. Seitdem jedoch der Mensch sich den Händen Gottes entzog und sich der eigenen Führung übergab, fällt er wieder zurück und geht den Weg der Vergänglichkeit. "Das Brot, לחם, das du der Natur und den Mitmenschen abringst, restauriert dich nicht vollständig, ist nicht vom עץ החיים, es erhält dich nur zeitweilig עד שובך אל האדמה, bis du zur Erde zurückkehrst, כי ממנה לֻקחת, denn nur durch Gott bist du ihr entnommen."
In diesem ארורה האדמה בעבורך, in diesem Unsegen, der die Erde um des Menschen willen zu seinem Besten trifft, begegnen wir dem ersten Beispiele von dem parallelen Gange der Blüte der Erde nicht etwa bloß mit Sonnenschein und Regen und rationeller Bewirtschaftung, sondern mit der Gesetzestreue des Menschen gegen Gott. Mit der תורה sollte ein Anfang der wiederum harmonischen Gestaltung der Erde eintreten. ארץ ישראל sollte wieder ein kleines Paradies sein, deshalb gibt die תורה stets schon zur Erfüllung im Diesseits bestimmte Verheißungen. Der Weg, der zum Paradiese zurück führt, ist so wie er in der תורה gezeichnet und gegeben ist. Daher tritt dieser Parallelismus des Bodens zum Menschen am meisten in ארץ ישראל und seinem in בחקתי enthülltem Geschicke hervor.
Eine Betrachtung erscheint uns jedoch von der höchsten Bedeutung. In diesem ganzen Gottesurteil ist der Unsegen nur über die Erde und über Ein Tier, mitnichten aber über den Menschen ausgesprochen. Der Mensch ist seitdem mitnichten unter den Fluch gestellt. Vielmehr ist mit diesem Ganzen an der hohen Bestimmung des Menschen, und an seiner Fähigkeit, diese Bestimmung zu lösen, mit keiner Silbe auch nur ein Haarbreit geändert. Die Bühne, auf welcher, die äußeren Bedingungen, unter welchen er seine Aufgabe zu lösen hat, sind zu seinem Heile geändert. Die Aufgabe selbst, sein göttlicher Beruf und seine göttlich reine Befähigung dazu bleiben ungetrübt. Noch heute tritt jedes Menschenkind wie einst Adam rein aus Gottes Hand, noch heute wird jedes Kind als Engel zum Menschen geboren. Es ist dies einer der Kardinalpunkte des jüdischen Wesens und Lebens. Welch eine trostlose, die ganze sittliche Zukunft des Menschen untergrabende Lüge hat man nicht aus dieser Geschichte geschmiedet! Das Dogma der Erbsünde hat man daraus entnommen und darauf ein Gebäude aufgeführt, gegen welches, wenn gegen irgend etwas, der Jude seinem ganzen Wesen nach den entschiedensten Protest einzulegen hat. Allerdings hat durch diese Sünde die ganze Nachkommenschaft Adams die Aufgabe geerbt, inmitten einer ihnen nicht mehr wie einst harmonisch zulächelnden Erde zu leben, weil ja eben dieselbe Sünde sich stets wiederholt, und eben durch jenen Gegensatz der Erdwelt zum Menschen und die daraus bedingte "Entsagungsschule" das Menschengeschlecht zu jener sittlichen Vollkommenheit heranerzogen werden soll, die den Weg wieder zum irdischen Paradiese bahnt. Aber, daß nun deshalb der Mensch "sündhaft" geworden, die Fähigkeit gut zu sein verloren habe, nun sündigen müsse, — und daß der einzelne Mensch und die Menschheit im ganzen zur Rückkehr zu Gott und zur Zurückführung des Paradieses auf Erden irgend etwas anderen bedürfe, als des jedem möglichen Aufschwungs zur Pflichttreue, dagegen legt das Judentum den entschiedensten Protest ein. Es bedarf dazu keines gestorbenen und keines auferstandenen Mittlers. Das lehrt die ganze jüdische Geschichte. Diese zeigt, wie den reinen Menschen Gott wieder so nahe, wie dem ersten Menschen vor dessen Verirrung trat. Ein Abraham, ein Mosche, ein Jesaias, ein Jirmia usw. usw. gewannen die Gottesnähe durch nichts, als durch ein reines pflichtgetreues Streben. Nächst dem ersten Angelpunkte, dem einen freien Gott, steht dem jüdischen Bewusstsein als zweiter: der reine freie Mensch. Die Lehre von der Erbsünde und dem dadurch über den Menschen gekommenen Fluche der Sündhaftigkeit, der nur durch den Glauben an ein gewisses Faktum genommen werden könne, ist der bedauerlichste Irrtum. Wie unsere Geschichte keinen Fluch über den Menschen ausspricht, so tritt auch noch heute jeder Jude mit dem Bekenntnis vor Gott hin: "Die Seele, die du mir gegeben, ist rein, נשמה שנתת בי טהורה היא", und an mir liegt es, sie dir rein zu bewahren und sie dir rein wieder zu geben, und אין דור שאין בו כאברהם ,es gibt keine Zeit (ב״ר נ״ו) lehren die Weisen אין דור שאין בו כיעקב כמשה כשמואל in der nicht Abraham, Jakob, Mosche, Samuel gleiche Männer lebten; jeder Zeit, jedem Geschlechte ist das geistig und sittlich Höchste möglich.
Auch die Bemerkung dürfte nicht überflüssig sein, wie die Stellung und Entwicklung der Erde um des Menschen willen getrübt worden, und diese Trübung, wie das Gotteswort uns lehrt, mit der fortschreitenden Sittenverderbnis des Menschengeschlechtes, diesem parallel immer zugenommen. Die Erdwelt, wie sie jetzt um uns ist, ist also nicht mehr dieselbe, wie sie ursprünglich war und einst wieder sein wird. Ein jeder Schluss daher von der Erde in ihrer jetzigen Gestalt und Beschaffenheit auf ihren einstigen Zustand, in welchem sie zuerst aus des Schöpfers Händen hervorgegangen, ist mindestens ein gewagter, und leidet an einer unwahren Voraussetzung. Ebenso ungerechtfertigt ist aber auch der Schluss von dem Menschen in seinem jetzigen Zustande, wo er im Kampfe mit einer feindlichen Natur בזעת אפו seine Existenz erringen muß, auf den Menschen in seinem einstigen harmonischen Zustande, und auf denjenigen unter Verhältnissen, die diesen ursprünglichen annähernd ähnlich gestaltet waren. Als in Israels Lande, unter dem Einfluß des göttlichen Gesetzes, dem Paradiese in verjüngtem Maßstabe ähnliche Zustände den Menschen umgaben, sahen wir auch Männer wie Elias und Jesaias, und die ganze Reihe leuchtender Männer hervorgehen, die Gott schauten und an welche Gott sein Wort gelangen ließ und es waren dies Menschen wie wir, sterbliche Menschen von sterblichen Eltern geboren. Verklärung und Erhebung des irdischen Lebens zu Gott und dem Göttlichen durch die jedem Menschen unverlierbar mitgegebene sittliche Kraft, das ist die Summe des göttlichen Buches und der göttlichen Waltung.
אל עפר תשוב, you will revert to dust, just as I had told you “on the day you eat from it you will surely become mortal.” (not that he would actually die on that same day).
After you will toil... It does not mean that you will eat bread mixed with sweat.
In order for the vegetation of the field to be fit for consumption, you will have to toil over its growth. You will no longer be able to consume all produce in its natural state. Rather, by the sweat of your brow shall you eat bread. Until now you have lived in a world in which everything was prepared for you. Henceforth, you will have to exert great effort to produce your food, until you return to the ground; for from it were you taken. Ultimately, you will die. For you are dust, and to dust shall you return.
It is a general rule of healthy practice that before eating, you should engage in some strenuous activity, whether walking or working, so that your body is warmed up, and then you should eat. As the verse says, “By the sweat of your brow you shall eat bread,” (Bereishit 3:19.) and “She does not eat the bread of laziness.” (Mishlei 31:27.) You should loosen your belt before eating. This is hinted at in the verse אקחה פת לחם (“I will take a morsel of bread” (Bereishit 18:5.) ): the word אקחה in reverse is an acronym for התר חגורה קודם אכילה (“loosen the belt before eating”), and פת לחם is an acronym for פן תבוא לידי חולי מעיים (“lest you cause yourself digestive disorders”). While eating, you should sit in your place or recline on your left side. After eating, don’t move about excessively, because that will cause the food to descend from the stomach before it has been fully digested, which can be harmful; rather one should walk a little and rest. But you should not go on a long walk or engage in strenuous activity after the meal. Nor should you sleep till at least two hours have elapsed after the meal, so that the fumes will not ascend to the head and cause damage. Likewise, bathing, bloodletting and sexual intercourse are not beneficial after a meal.
Since every [entity will] decompose and separate into these four fundamental [elements], why was Adam told: "You will return to dust," [implying that man will return to dust alone]? Because the major part of man's composition is from dust. (This statement appears to contradict the statement in Halacha 2 that creatures with souls are predominantly from the element of fire. It is possible to explain that Halachah 2 refers even to animal life, while this halacha refers explicitly to man. Man's body – being predominantly from earth – is less refined than that of the animals. His soul, however, is on a much higher level that the animal's life-force.) every [entity that] decomposes will not return to the four fundamental [elements] immediately. Rather, it will decompose and change into another entity. That entity will, in turn, change into another entity, until ultimately, it will return to the elements. Thus, all entities are constantly returning [to their elemental state] in a cycle. (The cycle of change is discussed in the following halachah.)
On the holy days of Shabbat and Yom Tov, one may not do melakha, for at these times we transcend the limitations of this world, with all its sinfulness and cursedness, in which man must work hard to sustain and support himself. Originally, when God created man, He did not intend him to work and toil in order to support himself (Kiddushin 82b). Had Adam clung to God, the Source of all life, his sustenance would have been available to him toil-free. It was only after Adam sinned and ate from the Tree of Knowledge of Good and Evil that he was expelled from the Garden of Eden, brought curse upon the earth, and was sentenced to having to endure pain and toil to make a living. Thus we read: “Cursed be the ground because of you. By toil shall you eat of it all the days of your life; thorns and thistles shall it sprout for you. But your food shall be the grasses of the field. By the sweat of your brow shall you get bread to eat, until you return to the ground” (Bereishit 3:17-19). Through the hard work decreed upon people to sustain themselves, they gradually make restitution for the sin. On the other hand, on account of this hard work, people are susceptible to immersing themselves in the material world and forgetting their exalted soul. Therefore, God gave us holy days, when we can transcend the sin and the curse that necessitate our working for a living.
Nevertheless, there is a difference between Shabbat and Yom Tov. On Shabbat, all melakha is forbidden, as we read: “But the seventh day is a Shabbat of the Lord your God; you shall not do any melakha” (Shemot 20:10). In contrast, on Yom Tov, melakha involving food preparation for that day is permitted (as explained below).
Had Adam not sinned, food preparation would have been effortless and simple. Man would have gone into the field, plucked delicious baked goods and rich foods off the trees, and eaten them (see Kiddushin 82a.). If he felt like it, he could work a bit in the field and season his food to taste. The Sages inform us that in the future, after we have rectified Adam’s sin, we will return to this state (Shabbat 30b). Delicious baked goods and pretty clothes will grow on trees in Eretz Yisrael. But in the meantime, man must toil and struggle in order to produce even a single loaf of bread. This accords with God’s statement to Adam after the sin: “The land is cursed on your account. In sorrow you will eat from it all the days of your life. It will bring forth thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat bread until you return to the ground” (Bereishit 3:17-19).
And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season” (Lev 26:4.) and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav (This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.) ] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter” (Prov 30:33.) – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah. (Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.”) And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!” (M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.”) You will find in the matter of Enoch that “And Enoch walked with God” (Gen 5:24: va-yithalakh Hanokh et ha-elohim.) And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.” (Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH.) Enoch was a “righteous man who rules in the fear of God,” (2 Samuel 23:3.) as it is said, “for God took him,” (Gen 5:24.) – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you, (Lev 26:9.) ” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,” (Ps 30:6.) and thus it is also written there, “I shall walk about – hithalakhti – in your midst.” (Lev 26:12) And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.” (Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.”) And our sages interpreted this in a midrash: (Sifra Be-Hukkotai Chapter 3.) ”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt” (Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain.) for the righteous in the Garden of Eden, and His Presence will be among them.” (B. Ta’anit 3a.) The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“ (Lev 26:12.) because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” (Ibid.) and our sages z”l interpreted this in a midrash, (B. Taanit 31a.) “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!” (Is 25:9.) The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…” (Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”) who was not standing among them, but about whom they had specific knowledge. From here (From the expression “I shall walk about in your midst” in Lev 26:12.) it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.
And you need to understand the statement our rabbis z”l made: “The righteous who in time to come will live again do not return to their ‘dust,’ but rather will keep on lasting, as it is said, ‘And those who remain in Zion, and are left in Jerusalem…shall be called holy.’ (Is 4:3.) Just as the Holy lasts forever, so the righteous in time to come will live and last forever, as they explained in a midrash in the Talmud, Tractate Sanhedrin. (B. Sanhedrin 92a: “Raba said: Whence is resurrection derived from the Torah? … Rabina said, [it is derived] from this verse, ‘And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.’ (Dan 12:2.)) And in another place they taught in a midrash: “The dead whom the Holy One Blessed be He will in time to come bring back to life do not return to ‘their dust,” but rather will last forever, and delight themselves in seven huppot – wedding canopies. (B. Baba Batra 75a.) And this is the explanation of the matter and the secret of the statement, for the decree of Scripture: “For dust you are, and to dust you shall return,” (Gen 3:19.) is only from the perspective of the original sin, but when sin is taken away and “He will destroy death forever,” (Is 25:8.) and the day “will return to its normal state [le-eitano] in the morning,” (An allusion to the miraculous parting of the Red Sea in Ex. 14:27, playing on the verbal similarity between yom – “day” and yam – “sea.” I.e., Ex 14:27: “the sea [yam] returned to its normal state in the morning.”) that is, the strength of the world, (Because according to Mekhilta Be-Shalah on Ex 14:27, eyn eitano ela’ tokfo, wherever it says eitano, it means “its strength” – tokfo.) and no one will be able to lead into sin any work of the hands of the Lord (may He be blessed), for the Accuser will be gone in the blink of an eye – therefore they do not return to the dust forever. For when sin is taken away and cancelled, so the decree is cancelled, and so they do not return to ‘their dust.” But even though they never return to their dust, you shouldn’t understand this to mean that their bodies keep existing as real flesh and blood, with muscles and bones, as we are now. But rather, they will have earned the capacity to take on some sort of transformation, but it won’t ever be returning back to their dust. Thus, it is necessary for anyone with a clear mind to understand, and not to deceive himself with the “king’s food” of his desires and “wine he drank,” (An allusion to Dan 1:5.) nor be seduced by the sort of things fools and those stuck in the “slimy depths” (Ps 69:2.) of their ignorance are seduced by.
For so the King ordered how we are to live because of the first sin on the day the smooth talker deceived our first father. (I.e., the serpent.) On the day Adam was ensnared by his enemy, it was decreed for him that he would earn his bread only by the sweat of his brow, (Gen 3:19.) and that man be humbled and brought low. (Is. 2:9.) He traded pleasure [‘oneg] for plague [nega’], got hard work instead of rest. His wisdom spoiled and his stature was diminished. It caused him weakness instead of strength; instead of wheat, thorns came forth. Instead of eternal life, death; instead of light, the shadow of death. With all this the Lord raised the power of the upper beings, and worsened the power of the lower beings. For the upper beings were fed without toiling, while the lower ones had to make do with pain and suffering. He gave the upper beings on high eternal life for all their generations, but to the lower ones short lives, days flying swifter than a runner. (Job 9:25.) This is the striking parable that our rabbis brought in Bereshit Rabba on the verse: “the earth was unformed and void[tohu ve-bohu].” (Gen 1:1.)
We observe in nature that decomposition becomes more offensive in direct ratio to the esteem the decomposing object was held in while it was still functioning. When vegetables rot, the resulting compost is foul smelling and distasteful. When man or beast dies, the stench accompanying decomposition is overwhelming. Conversely, keeping one's distance from rotting objects is praiseworthy precisely in the degree of the rottenness involved. Keeping one's distance from wicked people or sinners makes one pure, good. Opposing bestiality however, makes one saintly, holy. We can apply this concept also to matters of the spirit, to moral matters. When a saintly person abandons his way of life, the disgust we feel with such a person far exceeds the disappointment one feels when an ordinary person sins. Again, a saintly person who has once abandoned his former saintly lifestyle, will be far more likely to adopt a diametrically opposite lifestyle than an ordinary person. Immoral acts committed by people who used to be pillars of morality, are far worse than destructive acts committed by wild animals, which will not act worse as they get older. When plants wilt, resulting in minor putrification as they turn back into earth, the Torah does not decree any law of impurity concerning them. Animals, which lose their body as well as their animalistic soul at death, decay and rot, and become quite putrid. The Torah decreed a relatively light degree of impurity concerning contact with cadavers. Man, who is possessed of the power of speech, proof of a higher soul and intellect, undergoes a far greater depreciation from his former lofty status when he dies. Therefore, the Torah decrees impurity not only upon contact, but even when merely in an enclosed space with the corpse. Seven days mourning is observed for one's family or highly placed individuals. One is tempted to view this as proof that the destruction of a human intellect results in negative emanations spiritually, similar to the foul smelling emanations from a decaying body. In the language of our sages, such emanations are called ruach tum-ah, the spirit of impurity. When one accepts the principle that only Jewish corpses convey such impurity even without contact, by merely sharing the same confined space, then this would demonstrate that the loss of a Jewish life is an even more serious occurrence than the loss of life per se. (Yevamot 61) We are told there that the line adam ki yamut ba-ohel, an Adam that dies in a tent, refers to a Jew. The meaning of the line then is: "only someone called Adam, i.e. a Jew can confer impurity by merely being in the same tent with the living." (compare Ezekiel chapter thirty four as to who qualifies for the title "Adam.") In Yadayim 4,6, the Rabbis stipulate that the degree of impurity that attaches to something is in direct relation to its belovedness in the eyes of G'd. This principle was acknowledged even by the Saducees, heretics in many other aspects of Torah interpretation. It is quite true that the basic concept of tum-ah, impurity, escapes us. We can only surmise by studying the applications of the regulations concerning tum-ah. The one thing that is certain is, that this impurity is not rooted in the purely physical part of man or beast, but is connected to the life force which does not exist in botany, in "plant life." Since, in the case of man, death causes the loss not only of the life force, but also that of the intellect, the degree of tum-ah that results, is more severe. Since a Jew is on a higher plane, his death causes still more tum-ah, seeing that even greater values have been lost through his death. In fact, tum-ah starts already during one's lifetime. Since the manner of one's lifestyle may hasten death, every unworthy act or thought may hasten the onset of such impurity. This is why our sages in Berachot 18, describe the wicked as "dead" already during their lifetime, since after death, tum-ah never departs from their souls, each one according to the amount he has accumulated. The righteous, on the other hand, the one whose conduct during his lifetime had been praiseworthy, retains an unsullied soul, and such soul does not become contaminated with tum-ah upon his death. The verse in Leviticus 11, 43, "do not become contaminated by them, else you will be contaminated by them," means "don't become tarnished by them during your lifetime, so that you will not find yourself tarnished by them when you die." On the other hand, the righteous are called "the living ones" even after their physical deaths. Since they have avoided the spirit of impurity, they have essentially remained alive. This is what is meant in the Midrash referred to earlier, that it is not death that causes impurity, nor is it the red heifer that imparts impurity.
The world of souls: And yet since death was decreed upon man - and as I have written - and it comes out that this combination needs to divide for some time and come back to join; behold it is fitting that there also be at this time of division an appropriate place for these two divided parts, for that which is desired for this [period of] division. And see that the body needs to return to its element and separate [from] its combination and lose its form. And since it was dirt, it must return to it - and this is what He, may His name be blessed, said to Adam, "As you are dirt and to the dirt you shall return" (Genesis 3:19). But the soul (that has merited reward through its deeds) surely only has to wait until that which needs to be done to the body is done - meaning the desolidifying and decomposition of the first [body] and its remaining in the dirt all the time it needs, and its formation anew afterwards, when [the soul] returns to enter it. However it needs a place between this and that. And, in truth, it is for this reason that the world of souls was established - that the meritorious souls enter it, after their leaving the body, and dwell there in a restful place all the time that the matters that are fitting to happen to the body happen to it. And see that all of that time, these souls will dwell in loftiness and delight, similar to that which will be given to them afterwards at the time of the true repayment that we mentioned above. For his loftiness in the world of souls will also certainly be measured according to the actions that he has done, according to which his repayment afterwards at that time will also be measured. But the true perfection destined for those who merit it will not be attained - not by the body and not by the soul - until their joining together a second time, after the resurrection.
Elsewhere, about the curse that God laid upon Adam it finally says, בזעת אפיך תאכל לחם עד שובך אל־האדמה כי ממנה לקחת כי־עפר אתה ואל־עפר תשוב with the sweat of your nose you will eat bread until you return to the earth, to which you were taken. For dust you are and dust you will return (Genesis 3:19)
This author proves the effective argument because it seems that Adam, being already dust, was not going to return to the dust that he already was, otherwise, it should not say, dust you are and to dust you will return, but instead dust you will go; (There is no redundancy: it doesn't say "and to dust you shall go" תלך) אל עפר תשוב Dust you shall return (Genesis 3:19)
R. Joshua ben Levi said: When the Holy One, blessed be He, said to Adam (Gen. 3:18), ‘Thorns and also thistles shall it bring forth for you,’ tears flowed from his eyes, and he pleaded before Him, ‘Sovereign of the Universe! Shall I and my ass eat out of the same crib?’ But as soon as He said to him (Gen. 5:19), ‘By the sweat of your face shall you eat bread,’ his mind was set at rest. Pesachim 118b
Moreover, during your lifetime you are shameful and disgraceful, and in death, you are worms and maggots, (Mishnah Avot 3:1 ibid.) for from dust you came and to dust you shall return (Genesis 3:19) and will be as if you never were. How then can you be angered at others, but not at yourself, being that by your anger you destroy your very soul and serve idolatry, thus angering your Maker who will exact punishment from you.
[5] Another interpretation: "And you, Judah," It is said in scriptures: "The wolf and the lamb shall feed together..." (Isaiah 65:25). In this world, the wolf pursues the lamb and the lion chases after the ox, but in the future, everyone will be healed except for the snake, as it is written, "And the snake's food shall be dust" (Isaiah 65:25). Why is this so? Because the snake was the one who caused everything to return to dust, as it says, "For dust you are, and to dust you shall return" (Genesis 3:19). Therefore, it will never be healed, but will eat dust. In the future, even the snake will eat dust. Just as the snake will never be healed, so too one who speaks evil about another will never be healed in the future, as it is written, "If the snake bites without enchantment, there is no advantage to the master of the tongue" (Ecclesiastes 10:11). David also says, "Whoever secretly slanders his neighbor, him I will destroy" (Psalm 101:5). (In the Zohar, Parshat Shlach, Rabbi Shimon says, "God does not forgive one who speaks 'lashon hara'* .") [*the meaning of Lashon hara (or loshon horo, or loshon hora) (Hebrew: לשון הרע; "evil tongue") is the halakhic term for speech about a person or persons that is negative or harmful to them, even though it is true.]
Another matter, vekorbano, why is there an extra vav? Rav Beivai in the name of Rabbi Reuven: Six, corresponding to the six matters that were taken from Adam the first man, and are destined to be restored by means of a descendant of Naḥshon, the messianic king. These are the six matters that were taken from Adam the first man: His radiance, his life, his stature, the produce of the land, the fruit of the tree, and the lights. His radiance, as it is stated: “You alter his countenance and sent him away” (Job 14:20). His life, from where is it derived? It is as it is stated: “For you are dust and to dust you will return” (Genesis 3:19). His stature, as it is stated: “The man…hid…” (Genesis 3:8); He made his height one hundred cubits. (See Bereshit Rabba 8:6.) The produce of the land and the fruit of the tree: “The ground is cursed because of you…” (Genesis 3:17). Lights: “The moon will be disgraced and the sun will be ashamed…” (Isaiah 24:23). From where is it derived that He sequestered them? It is as it is written: “Their light will be withheld from the wicked…” (Job 38:15). From where is it derived that they [the six matters taken from Adam] are destined to be restored in the messianic era? His radiance, from where is it derived? It is as it is stated: “Those who love Him will be like the sun emerging in its might” (Judges 5:31). His life: “For like the days of a tree will be the days of My people” (Isaiah 65:22). Rabbi Shimon ben Yoḥai taught: Tree is nothing other than Torah, as it is written: “It is a tree of life for those who grasp it, and its supporters are happy” (Proverbs 3:18). His stature: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature, and they do not fear any creature. Rabbi Shimon says: Two hundred cubits; komemiyut, a stature of hundreds [koma shel meyot]. Rabbi Yehuda says: One hundred cubits, like Adam the first man. Rabbi Elazar ben Rabbi Shimon says: Three hundred cubits, as komemiyut is stated; kof is one hundred, meyot, two hundred. Rabbi Abahu says: Nine hundred cubits. Rav Huna in the name of Rabbi Dosa: The source for Rabbi Abahu, as it is written: “For like the days of a tree will be the days of My people.” The trunk of a sycamore tree endures in the ground six hundred years. This child emerges from his mother’s womb at an expansive cubit. (He grows one-eighth of a cubit each month, so at birth he is one and one-eighth cubits.) Go out and calculate one and one-half cubits for each year, (The year has twelve months. The person grows twelve-eighths of a cubit in one year, which equals one and one-half cubits.) you find nine hundred cubits. The produce of the land, the fruit of the tree, from where is it derived? It is as it is written: “For the seed is of peace: The vine [will yield its fruit, and the land will yield its produce]…” (Zechariah 8:12). Lights, from where is it derived? “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“Until when will this people provoke Me” – this is what is written: “You nullified [vatifre’u] all my counsel and are unwilling to receive my rebuke” (Proverbs 1:25). “They disdained all my rebuke” (Proverbs 1:30). What is vatifre’u? It is, rather, all the good that I counseled in your regard, you corrupted it and nullified [ufratem] it, as it is stated: “Vatifre’u all my counsel.” “I descended to deliver you from the hand of Egypt” (Exodus 3:8), but you did not do so. (This is a reference to God's call that they should abandon the idols of Egypt, and the refusal of the nation to do so in Egypt. See Ezekiel 20:5–8.) You came to the sea and immediately ruined the plan, as it is stated: “They were defiant at the sea, at the Red Sea” (Psalms 106:7). With thousands of thousands and myriads of myriads of angels I descended for your benefit, and I would give each and every one of you two angels, one would gird him with his weapon and one would place a crown on his head. Rabbi Yehuda of Tzippori said: They tied weapons upon them. Rabbi Simai says: They dressed them in royal purple garments with the ineffable name engraved on it. All the days that it was in their possession, no evil matter would affect them, neither the angel of death, nor another matter. When they sinned, Moses said to them: “Now remove your ornament” (Exodus 33:5). At that moment, “the people heard this evil tiding” (Exodus 33:4). What is written: “The children of Israel were stripped of their ornament” (Exodus 33:6). What did the Holy One blessed be He do at the giving of the Torah? He brought the angel of death, He said to him: 'The entire world is in your domain, except for this nation that I chose for Me.' Rabbi Elazar son of Rabbi Yosei HaGelili said: The angel of death said before the Holy One blessed be He: 'Was I created in the world for nothing?’ The Holy One blessed be He said to him: 'I created you so you can bereave idol worshippers, but you have no license over this nation.' See the counsel that the Holy One blessed be He counseled in their regard, that they will be alive and enduring: “But you, who cleave [to the Lord your God, all of you live today]” (Deuteronomy 4:4). Likewise it says: “The writing was the writing of God, engraved [ḥarut] on the tablets” (Exodus 32:16). What is ḥarut? Rabbi Yehuda says: Freedom [ḥerut] from the kingdoms. Rabbi Neḥemya says: From the angel of death. Rabbi [Yehuda Hanasi] says: From suffering. See the counsel that the Holy One blessed be He counseled in their regard, and they immediately corrupted that counsel within forty days. That is why it is stated: “You nullified all my counsel” (Proverbs 1:25). The Holy One blessed be He said to them: ‘I said that you will not sin, and you will live and endure like Me, just as I live and endure for all eternity. “I had said: You are divine, like beings on High, all of you,” (Psalms 82:6), like the ministering angels that do not die. But after all that greatness, you sought to die; “yet as men [adam] you will die” (Psalms 82:7), like Adam the first man, whom I commanded one mitzva for him to perform it, and he would live and endure forever,’ as it is stated: “Behold, the man has become as one of us” (Genesis 3:22), and likewise: “God created man in his image” (Genesis 1:27) – that he would live and endure like Him. ‘But he corrupted his actions, nullified My decree, and ate from the tree. I said to him: “For you are dust [and will return to dust]” (Genesis 3:19). You, too, I said: “I had said: You are divine,” but you corrupted yourselves like Adam. “Yet, as Adam you will die.” Who caused this for them? “You nullified all My counsel.”’ The Holy One blessed be He said to them: ‘With the benefit that I brought upon you, with that, you infuriate. They came to the wilderness and I fed them manna for forty years, and not one of them needed to relieve himself for those forty years. Rather, they ate the manna and it became flesh for them,’ as it is stated: “Men ate the bread of the mighty [abirim]” (Psalms 78:25). (This is expounded as though it said eivarim, meaning limbs.) With it they infuriated Him. One says to the other: ‘Do you not know that we have not relieved ourselves for several days, and a person who does not relieve himself for four days or five days, he dies.’ “And our soul loathes the insubstantial [hakelokel] bread” (Numbers 21:5), as it was light in their intestines. The Holy One blessed be He said: ‘With what I benefitted them, they infuriated Me,’ as it is stated: “What more is there to do for my vineyard [that I did not do in it]?” (Isaiah 5:4). (In this metaphor, the Holy One blessed be He is the owner of the vineyard and Israel is the vineyard.) The spies went and saw the land. You find that every place that Israel goes, it is recognized, as it is stated: “All who see them will recognize them” (Isaiah 61:9). The Holy One blessed be He said: If the Emorites see them, they will recognize that they are Israel and will kill them. Rather, what will I do? In each and every province that the spies would enter, the head of the province would be stricken, or its king would be stricken, so they would be occupied in taking their dead out and would not pay attention to the spies, so they would not kill them. But they infuriated with it; when they came to Moses, and to Israel, they said: ‘What is the land?’ Every place that they entered, they would see dead people, what benefit is there? “A land that consumes its inhabitants” (Numbers 13:32) – the Holy One blessed be He said: ‘I believed that you would become like the patriarchs, “Like grapes in the wilderness” (Hosea 9:10), but I did not believe that you would become like Sodom, as it is stated: “For their vine is of the vine of Sodom”’ (Deuteronomy 32:32). “Why did I hope to produce grapes and it produced inferior ones?” (Isaiah 5:4). That is why it is stated: “Until when will this people provoke Me?”
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“And thorns and thistles it will grow for you, and you shall eat the vegetation of the field” (Genesis 3:18). “And thorns [kotz] and thistles [dardar] it will grow for you.” Kotz – this is artichoke; dardar – this is cardoon. (Both plants have thorns on them.) Some transpose it, kotz – this is cardoon; dardar – this is artichoke, as it is constituted of rows upon rows [darin darin]. “And you shall eat the vegetation of the field” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said to him:] ‘Had you merited, it [the ground] would have caused all the trees of the Garden of Eden to grow for you. Now that you did not merit, “thorns and thistles it will grow for you.”’ Rabbi Neḥemya said: [God said:] ‘Had you merited, you would have taken plants from inside the Garden of Eden and tasted in them all the delicacies of the world. Now that you did not merit, “you shall eat the vegetation of the field.”’ (Without experiencing any delectable taste.) Rabbi Yitzḥak said: It is regarding these generations [the present time] that it says: “and you shall eat the vegetation of the field,” when a person plucks from his field and eats it while it is still vegetation. When Adam the first man heard [this curse], his face began perspiring. He said: ‘What, am I to be tied to a trough like an animal?’ The Holy One blessed be He said: ‘Since your face perspired, you will eat bread.’ (This is the meaning of “by the sweat of your brow you shall eat bread” (Genesis 3:19).) Rabbi Levi said: It would have been preferable for him had he remained with his original curse. (Had man’s diet been limited to plants, he would not have to toil so much to make bread.) “By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you will return” (Genesis 3:19). “By the sweat of your brow you shall eat bread” – this is one of five phenomena that are good omens for the ill. (They are indications that their health is taking a turn for the better.) They are: A sneeze, perspiration, sleep, a dream, and a seminal emission. A sneeze, from where is it derived? As it is stated: “Its sneezes flash light” (Job 41:10). Perspiration, from where is it derived? As it is stated: “By the sweat of your brow you shall eat bread.” Sleep, from where is it derived? As it is stated: “I would sleep; then I would be relieved” (Job 3:13). A dream [ḥalom], as it is stated: “You will heal me [vataḥlimeni] and revive me” (Isaiah 38:16). A seminal emission, from where is it derived? As it is written: “He will see seed and live long” (Isaiah 53:10). The Rabbis of Caesarea say: A regular bowel movement as well. What is the source? “The wanderer [tzo’e] (This is expounded as tzo’a – excrement.) will be quickly released [and he will not die]” (Isaiah 51:14). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Provided that “his bread will not be lacking” (Isaiah 51:14). (If after the bowel movement he is able to eat, it is a good omen.) “Until you return to the ground, for from it…” He said to him: That handful of dust from which you were created, is it not stolen in your hand? (You were created with a certain destiny, and you failed to live up to that destiny. As a thief, you must “return” the dust to its place.) “For you are dust, and to dust you will return” – Rabbi Shimon ben Yoḥai said: From here there is an allusion to the revival of the dead from the Torah. “For you are dust, and to dust you will go” is not written, but rather, “you will return.”
That is what is written: “I have passed by the field of an indolent man [ish] and the vineyard of a person [adam] lacking heart” (Proverbs 24:30) – Rav Huna said: If someone bought a field and bought a vineyard, he is called ish and he is called adam, (Which are terms of respect.) yet he is also called “indolent” – what good is he? Rather, “I have passed by the field of an indolent man” – this is Adam the first man. (He was indolent in his failure to show remorse after his sin.) “And the vineyard of a person [adam] lacking heart” – this is Eve. Rav Huna said: Where have we found that Eve was called adam? “Like the splendor of a person [adam], to sit in a house” (Isaiah 44:13). (She is the housewife (see Targum there).) “And behold, it was all overgrown with thistles” (Proverbs 24:31) – “thorns and thistles it will grow for you” (Genesis 3:18). “Its surface covered with nettles” (Proverbs 24:31) – “by the sweat of your brow you shall eat bread” (Genesis 3:19). “And its stone fence destroyed” (Proverbs 24:31) – “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us” – he had been like one of us. (But has now brought about his own downfall.)
R. Mari said: "In the future, the bodies of the righteous will turn to dust, for it is written (Ib.) Where the dust will return to the earth as it was." There were grave-diggers who dug in the earth belonging to R. Nachman and were rebuked by R. Achai b. Yashia [whose grave the diggers molested.] They came and said to R. Nachman: "We were rebuked by a man." R. Nachman went there and asked him: "Who are you, master?" He responded: "I am Achai b. Yashia." "Has not R. Mari said that, "In the future, the bodies of the righteous will return unto dust?'" said R. Nachman [and why therefore, is your body preserved]. "Who is Mari? I know him not," said the dead one. "But," again said R. Nachman, "this is the passage, When the dust will return to the earth as it was." The dead responded: "He who read with thee Ecclesiastes did not, however, read with thee Proverbs, where it is written (14, 30.) But jealousy is the rotlenness of the bones, which means that [only] he who has jealousy in his heart, his bones shall rot after death." Thereupon R. Nachman tried to feel [the substance of the dead body] and he found it to be a real substance. R. Nachman then said to him: "Let the master arise and go to his home." The dead responded, saying: "Thou showest that thou hast not even read the Prophets, for it is written (Ez. 37, 13.) And ye shall know that I am the Lord, when I open your graves, and when I cause you to come up out of your graves, O my people," "But," said R. Nachman, "it is written (Gen. 3, 19.) For dust thou art, and unto dust shalt thou return." Whereupon the dead explained to him, saying: "This is meant for one hour before the arrival of the final resurrection of the dead [that all dead will return to clay]."
“What was, its name was already called, and it is known that he is man, and neither can he contend with what is mightier than he” (Ecclesiastes 6:10). “What was, its name was already called” – this is Adam the first man, as it is stated: “The Lord God took the man” (Genesis 2:15), “and it is known that he is man.” This is analogous to a king and a minister who were in a royal carriage and the countrymen sought to say to the king, ‘Sire,’ but they did not know which one he was. What did the king do? He shoved [the minister] out of the carriage and everyone knew that he was the minister. So too, when the Holy One blessed be He created Adam, the first man, the ministering angels were mistaken and sought to say before him: ‘Holy.’ (As they say in praise of God (see Isaiah 6:3).) What did the Holy One blessed be He do? He brought sleep upon him and they knew that he was man, and He said to him: “For you are dust and you will return to dust” (Genesis 3:19). Another matter, “what was, its name was already called” – this is Moses, as it is stated: “The Lord called to Moses” (Leviticus 1:1), and it became known to all that this Moses was a prophet when the Holy One blessed be He said to him: “Now, go, and I will send you to Pharaoh [and take My people, the children of Israel, out of Egypt]” (Exodus 3:10). When it came to that incident, (The sin of the Golden Calf.) He said: “Go descend [as your people…has been corrupted]” (Exodus 32:7). [Moses] said before Him: ‘Master of the universe, when they are good they are Yours, and when they are bad they are mine? Whether they are good or bad they are Yours.’ This is analogous to a king who has a vineyard and he entrusts it to a sharecropper to toil in it. When it produces superior wine, the king says: ‘How fine is the wine of my vineyard!’ When it produces inferior wine, the king says: ‘How poor is the wine of the vineyard of my sharecropper.’ The sharecropper weeps and cries and says before him: ‘My lord the king, when it produces superior wine it is yours, and when it produces inferior wine it is mine? Whether it is good or bad it is yours.’ So too, Moses said: ‘Whether they are good or bad, they are Yours.’ “And neither can he contend with what is mightier than he.” When he said to Him: “Please, let me cross and see the good land” (Deuteronomy 3:25), the Holy One blessed be He said to him: “Let it suffice you, do not speak to Me anymore about this matter” (Deuteronomy 3:26). Another matter, “what was” – this is Jeremiah, and it is known to all that he is a prophet, as it is stated: “Before I formed you in the womb I knew you” (Jeremiah 1:5).
(16:21) "And they gathered it baboker, baboker": in the morning time. The expounders of metaphors said: From here we see that (Genesis 3:19) "In the sweat of your brow shall you eat bread" applied to the manna (too).
(Lev. 16:1:) NOW THE LORD SPOKE UNTO MOSES AFTER THE DEATH < OF AARON'S TWO SONS >. This text is related (to Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS (la-holelim): DO NOT MAKE MERRY…. < La-holelim means > "to those who create confusion (la-ma'arbavya')." (Tanh., Lev. 6:2; PRK 26(27):3; Lev. R. 20:2.) These are the ones whose heart is full of evil intrigues (holhaliyot). (Although the main text reads holhaliyot, Buber cites the word in his notes as the more traditional halholiyot. In either case, whatever the spelling, the midrash interprets holelim and holhaliyot as coming from the same root.) R. Levi called them "Woe-makers." (Dehonayya’ [zehonayya’]. The word seems coined as a pun on “merrymakers” (holelim). See Jastrow, p. 373, s.v., WYNY’.) These are the < MERRYMAKERS (holelim) > who bring woe (alelay) into the world. (Ps. 75:5 [4], cont.:) TO THE WICKED, DO NOT LIFT UP THE HORN. The righteous have not been happy in my world, so would you seek to be happy in my world? [The first Adam was not happy in my world, so would you seek to be happy in my world?] R. Levi said in the name of R. Simeon [ben Menasya]: The round of the first Adam's heel outshone (Literally: Made dim < by comparison >.) the sphere of the sun. (PRK 4:4; 12:1; 26(27):3; PR 14:10; as well as Tanh., Lev. 6:2; Lev. R. 20:2.) [And do not be surprised at this. According to universal custom, when a person makes two small plates, (Gk.: diskarion.) one for himself and one for his household, whose does he make the more beautiful? Is it not his own? So the first Adam was created for the service of the Holy One, but the sphere of the sun was created for the service of mortals. Is it not all the more certain that the round of the first Adam's heel outshone the sphere of the sun?] Now if the round of Adam's heel outshone < it >, how much the more < must > the countenance (Gk.: charakter; or possibly krystallos; Lat. crystallum.) of his face < have outshone it >. R. Levi said in the name of R. Hama bar Hanina: The Holy One set up thirteen canopies for the first Adam in the Garden of Eden, as stated (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD, EVERY PRECIOUS STONE WAS YOUR COVERING. Then after all this glory, < he was told > (in Gen. 3:19): FOR DUST YOU ARE AND UNTO DUST YOU SHALL RETURN. Abraham was not happy in my world, so would you seek to be happy in my world? Abraham had a son born to him at the end of a hundred years. Then the Holy One said to him (in Gen. 22:2): PLEASE TAKE YOUR SON, YOUR ONLY SON. So he journeyed, as written (in vs. 4): AND ON THE THIRD DAY [ABRAHAM LIFTED HIS EYES] AND SAW. What did he see? He saw a cloud joined to the mountain. He said to his son: My son, what do you see? (See above, Tanh. (Buber), Gen. 4:46, and the note there.) He said to him: I see a beautiful mountain with a cloud joined to it. He said to his lads: Do you see anything? They said to him: We see a mountain and a hill. He said to them (in vs. 5): STAY HERE WITH ('M) THE DONKEY, < i.e., STAY HERE, YOU > PEOPLE ('M) WHO ARE LIKE THE DONKEY. (So Yev. 62a; Ket. 111a; Qid. 104a; BQ 49a; Nid. 17a; Eccl. R. 9:7:1; PRE 31. See also Gen. R. 56:2; PR 40:6.) He took his son Isaac and went up to the top of the mountain. Then he built the altar, arranged the wood, bound him upon the altar, and took the knife. If the Angel had not said to him (in vs. 12): DO NOT RAISE [YOUR HAND AGAINST THE LAD], he would have already been slaughtered. When he came to his mother, she said to him: What did your father do to you. He told her: Daddy took me, brought me up mountains, brought me down valleys, brought me up to the top of a particular mountain, and built an altar. So he told the whole story. If the Angel had not said to him (in Gen. 22:12): DO NOT RAISE [YOUR HAND AGAINST THE LAD], I would have already been slaughtered. She said to him: Woe (vay) to you, < my > poor son! If < the angel > had not said to him (in vs. 12): DO NOT RAISE < YOUR HAND >, you would have already been slaughtered! She did not succeed in finishing the sentence before her breath departed from her. It is so stated (in Gen. 23:2): AND ABRAHAM PROCEEDED TO MOURN FOR SARAH AND WEEP FOR HER. From where had he < just > come? He had < just > come from Mount Moriah. (Eccl. R. 9:7:2.)
[Another interpretation (of Numb. 14:11): HOW LONG WILL THIS PEOPLE SCORN ME?: The Holy One said to them: I had said that you would not sin. Instead you would live and endure like me, just as I live and endure forever and forevermore. (According to Ps. 82:6:) I SAID: YOU ARE GODS; EVEN ALL OF YOU ARE CHILDREN OF THE MOST HIGH. like the ministering angels who never taste death. Yet after this greatness you wanted to die (according to vs. 7): INDEED YOU SHALL DIE LIKE A HUMAN (Adam), like the first Adam, to whom I decreed one commandment which he was to do, that he might live and endure forever, as stated (in Gen. 3:22): BEHOLD, THE HUMAN (adam) HAS BECOME LIKE ONE OF US. Similarly also (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE, so that he would live and endure like himself. Yet he corrupted his works and nullified his decree, for he ate of the tree. Then I said to him (in Gen. 3:19): FOR DUST YOU ARE AND UNTO DUST YOU SHALL RETURN. So also in your case (in Ps. 82:6), I SAID: YOU ARE GODS, but you corrupted your works as Adam. Surely you shall die like Adam! And who made this happen to them? (according to Prov. 1:25) BUT YOU HAVE SPURNED ALL MY PLAN. (According to vs. 30:) THEY HAVE DESPISED ALL MY REBUKE. It is therefore stated (in Numb. 14:11): HOW LONG WILL THIS PEOPLE SCORN ME …?
Another interpretation (of Dan. 8:13): AND I HEARD A HOLY ONE SPEAKING…. (See Gen. R. 21:1.) He said to him: For whom are all the evil decrees? He said to him: For the first Adam. (Ibid., cont.:) HOW LONG WILL < WHAT WAS SEEN IN > THE VISION LAST CONCERNING THE REGULAR OFFERING AND THE TRANSGRESSION THAT CAUSES DESOLATION? Are you having him turn back from the decrees? It is so written concerning him (in Gen. 3:19): FOR DUST YOU ARE AND UNTO DUST YOU SHALL TURN BACK. (Dan. 8:13, cont.:) TO GIVE OVER BOTH THE SANCTUARY AND THE HOST TO BE TRAMPLED UNDER FOOT. These are the children of the first Adam, over whom death was decreed. (Dan. 8:14:) AND HE SAID TO ME: UNTIL EVENING IS MORNING: Until the morning of the world to come arrives. And, when death and the evil decrees were decreed over him, the Holy One began mourning (in Gen. 3:22): BEHOLD, THE HUMAN.
R. Levi said in the name of R. Hama bar Hanina: the Holy One joined together thirteen bridal canopies for the first Adam in the Garden of Eden, as written (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; EVERY STONE THAT IS PRECIOUS WAS YOUR COVERING: <(1) CARNELIAN, (2) CHRYSOLITE, AND (3) MOONSTONE, (4) BERYL, (5) ONYX AND, (6) JASPER, (7) SAPPHIRE, (8) TURQUOISE, AND (9) EMERALD, AND (10) GOLD>. Resh Laqish said: Eleven, and the Rabbis say: Ten. But they do not disagree (as to the verse, only over the number of canopies). The one who makes thirteen for him makes (1) EVERY STONE, (2) THAT IS PRECIOUS, and (3) YOUR COVERING three. The one who makes eleven for him makes one. The one who makes ten for him does not make to be an one. Then after all this praise (Gen. 3:19): FOR DUST YOU ARE, AND UNTO DUST YOU SHALL RETURN. (Eccl. 8:1, cont.:) AND THE RADIANCE OF HIS FACE IS CHANGED. When said (in Gen. 3:12): THE WOMAN THAT YOU PUT WITH ME, SHE GAVE ME . Even so did the Holy One change his face and drive him from the Garden of Eden, as it is written (in Gen. 3:23): SO THE LORD GOD SENT HIM AWAY FROM THE GARDEN OF EDEN.
(Gen. 17:2:) AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. This text is related (to Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM, AND HE MAKES HIS COVENANT KNOWN TO THEM. (Tanh., Gen. 3:19; Gen. R. 49:2 (but not in the Theodor edition).) What is the secret of the Holy One. This is circumcision, since the Holy One revealed the mystery (Gk.: mysterion.) of circumcision to no one but Abraham, as stated (ibid.): THE SECRET (SWD) OF THE LORD IS FOR THOSE WHO FEAR HIM. What is the meaning of SWD? One's years: S is sixty; W is six; D is four. That makes seventy years. See, the Holy One said: Out of you I am raising up seventy souls, as stated (in Deut. 10:22): WITH SEVENTY SOULS < DID YOUR ANCESTORS GO DOWN TO EGYPT >. And out of them < I > am raising up seventy elders, as stated (in Numb. 11:16): < GATHER FOR ME > SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL. And I am raising up Moses, who will study the Torah in seventy languages, as stated (in Deut. 1:5f.): < MOSES UNDERTOOK TO EXPOUND > (According to Rashi, EXPOUND implies that Moses explained the Torah for all seventy nations in their own languages.) THIS TORAH, SAYING: THE LORD SPOKE TO US IN HOREB. Ergo (in Ps. 25:4): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM. He said to him: It is enough for a slave to be equal to his owner. (Cf. Matthew 10:24-25; Luke 6:40; John 13:16.) It is comparable to a king who had a friend that had more than enough wealth. The king said: What shall I give to my friend? He has silver and gold, male and female slaves, and cattle. But look, I will gird him with my armor. (Gk.: zone, i.e., “girdle.”) Thus the Holy One said: What shall I give to you? I have already given you silver and gold, male and female slaves, and cattle, as stated (in Gen. 13:2): AND ABRAM WAS VERY RICH < IN CATTLE, IN SILVER, AND IN GOLD >. So what shall I give you? It is enough for you to be like me, as stated (in Gen. 17:2-4): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU … THEN ABRAHAM FELL UPON HIS FACE … AS FOR ME, BEHOLD, MY COVENANT IS WITH YOU. Ergo (in Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM.
(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH. [Let our master instruct us: For how many transgressions do women die at the time of their childbirth? Thus] have our masters taught (in Shab. 2:6): (Tanh., Gen. 2:1.) WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: [BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH, (I.e., the priest’s share of the dough.) AND IN REGARD TO THE LIGHTING OF THE < SABBATH > LAMP. These three commandments are also from the Torah.] Where is it shown about menstruation? Where it is stated (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. And where is it shown about the hallah? Where it is stated (in Numb. 15:20): YOU SHALL SET ASIDE THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING. And where is it shown about the Sabbath lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. And why are the women charged with regard to these commandments? (Gen.R. 17:8; yShab. 2:4 (5b).) Our sages have said: In the creation of the world Adam was first. Then came Eve, and she shed his blood in that he had heeded her. Thus it is stated (in Gen. 3:19): FOR DUST YOU ARE AND TO DUST YOU SHALL RETURN. The Holy One said: Let her be given the commandment of menstrual blood [so that she may have atonement] for that blood which she shed. And why the commandment of the hallah? Because Adam was the hallah of the world when she came and defiled him, (Cf. Gen. R. 14:1.) the Holy One said: Let her be given the commandment of hallah so that she may have atonement for the hallah of the world, which she defiled. And where is it shown that Adam is the hallah of the world? Thus have our masters taught (in Hal. 3:1): ONCE THE WOMAN PUTS WATER into the dough, SHE IS TO REMOVE HER HALLAH. Thus did the Holy One do. R. Jose ben Qetsarta said: Once the Holy One put water on the ground, he immediately removed Adam as his hallah from the ground. Thus it says (in Gen. 2:6): BUT A MIST ('D) WENT UP FROM THE EARTH. THEN immediately (in vs. 7) THE LORD GOD FORMED < THE HUMAN ('DM) OUT OF DUST FROM THE GROUND >…. And the commandment of the lamp exists because Adam was the lamp of the Holy One, as stated (in Prov. 20:27): THE LAMP OF {GOD} [THE LORD] IS THE BREATH OF ADAM. But Eve came and extinguished it. The Holy One said: Let her be given the commandment of the lamp in order that she may have atonement for the lamp which she extinguished. Thus women have been charged with the commandments of the Sabbath lamp. The Holy One said: If you are careful with the Sabbath lamp, I also will be shining for you, as stated (in Is. 60:19): FOR THE LORD SHALL BE YOUR EVERLASTING LIGHT.
{Because no happiness endures for a mortal,} (Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY (rt.: HLL). Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2): OF LAUGHTER I SAID: IT IS MAD (rt.: HLL)…. (Cf. PRK 26:2–3.) Are you willing to understand that even the happiness of the Holy One did not endure? When? When the Holy One created his world. He was very happy, as stated (in Ps. 104:31): MAY THE LORD BE HAPPY IN HIS WORKS. It also says (in Gen. 1:31): THEN GOD SAW EVERYTHING WHICH HE HAD MADE; AND BEHOLD, IT WAS VERY GOOD. < These verses are > to teach you that the Holy One found pleasure in and took pride in his works. Then he gave the first Adam an easy commandment, but he did not fulfill it. Immediately he rendered him a verdict (Gk.: apophasis.) < of death >, as stated (in Gen. 3:19): FOR DUST YOU ARE, AND UNTO DUST YOU SHALL RETURN. So he, as it were, did not remain in his happiness but said: I created everything only for the human, and now he dies. What pleasure is there for me? [Now surely if the Holy One] did not remain < happy >, how much the less shall the children of Adam < remain happy >! [It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]
R. Levy opened (with Ps. 75:5), “I say to the merrymakers (la-holelim), ‘Do not make merry;’” [‘la-holelim’ means] those who create confusion (ma'arbavya'). (PRK 26(27):3; Lev. R. 20:2.) These are the ones whose heart is full of evil intrigues (holhaliyot). (Although the main text reads holhaliyot, Buber cites the word in his notes as the more traditional halholiyot. In either case, whatever the spelling, the midrash interprets holelim and holhaliyot as coming from the same root.) R. Levi called them "woe-makers"; (Dehonayya’ [zehonayya’]. The word seems coined as a pun on “merrymakers” (holelim). See Jastrow, p. 373, s.v., WYNY’.) these are the ones who bring woe (alelay) into the world. (Ps. 75:5, cont.:) “To the wicked, do not lift up the horn.” The Holy One, blessed be He, said to the evil ones, “The righteous have not been happy in My world, so would you seek to be happy in My world? The first Adam was not happy in My world, so would you seek to be happy in My world?” R. Levi said in the name of R. [Simeon] ben Menasya], “The round of the first Adam's heel outshone (Literally: Made dim [by comparison].) the sphere of the sun.” (PRK 4:4; 12:1; 26(27):3; PR 14:10; Lev. R. 20:2.) And do not be surprised at this. According to universal custom, when a person makes two small plates, (Gk.: diskarion.) one for himself and one for his household, whose does he make the more beautiful? Is it not his own? So the first Adam was created for the service of the Holy One, blessed be He, but the sphere of the sun was created for the service of mortals. Is it not all the more certain that the round of the first Adam's heel outshone the sphere of the sun? Now if the round of Adam's heel outshone [it], how much the more [must] the countenance (Gk.: charakter; or possibly krystallos; Lat. crystallum.) of his face [have outshone it]. R. Levi said in the name of R. Hama bar Hanina, “The Holy One, blessed be He, set up thirteen canopies for the first Adam in the Garden of Eden, as stated (in Ezek. 28:13), ‘You were in Eden, the garden of God, every precious stone was your covering; sapphire, turquoise….’” R. Shimon ben Laquish said, “Eleven.” Our masters said, “Ten.” And they do not disagree. The one that made thirteen of them, makes three out of “every precious stone was your covering”; the one who made them eleven, makes one out of it; and the one that makes ten of them, does not make any from them. Then after all this glory, [he was told] (in Gen. 3:19), “for dust you are and unto dust you shall return.” Abraham was not happy in My world, so would you seek to be happy in My world? Abraham had a son born to him at the end of a hundred years. Then the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son….” So he journeyed, as written (in vs. 4), “And on the third day [Abraham] lifted [his eyes and saw]….” What did he see? He saw a cloud joined to the mountain. He said to his son, “My son, do you see what I see…?” (See Tanh. (Buber), Gen. 4:46, and the note there.) This is that which is written (in Gen. 23:2), “and Abraham come to mourn for Sarah and weep for her.” From where had he [just] come? He had [just] come from Mount Moriah. (Eccl. R. 9:7:2.) The Holy One, blessed be He, as it were, was not happy in His world, so should people seek to be happy in His world? "The Lord [was] happy in His works" is not written here (in Ps. 104:31), but “let the Lord be happy [in His works].” And when will He rejoice in His works? When He will rejoice in the actions of the righteous in the world to come. (See M. Pss. 75:2.) Israel was not happy in My world, so would you seek to be happy in My world? "Israel [was] happy in its Maker" is not written here (in Ps. 149:2), but “Let Israel be happy in its Maker,” because it is in the future that they are going to be happy in the Holy One, blessed be He. It is therefore written (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”
When the Holy One, blessed be he, contemplated fashioning man, he said to the Torah: Let us make man (Gen. 1:26). It replied: Master of the Universe, the man You wish to make is of few days, and full of trouble (Job 14:1), and he will sin. If You are not forbearing with him, it would be better that he should not come into the world. He retorted: Is it for nothing that I am described as Slow to anger and plenteous in loving-kindness (Num. 17:18)? Whereupon He began to collect the dust for the body of the first man from the four corners of the earth, so that no one part of the earth might say: “The dust of the body of man is mine.” If he took the dust from the east and the man passed away to the west, the earth of the west might say: “The dust of your body did not come from me, I will not welcome you.” Therefore He took the dust from the four corners of the world, so that wherever man man passes away the earth would welcome him, as it is written: For dust thou art (Gen. 3:19).
(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’” (This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2.) [The verse refers] to whoever sings in a mahanaim dance (mahol), (As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het.) and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’” (Cf. PRK 26:2–3.) Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict (Gk.: apophasis.) [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”]. (PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2.) She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel. (According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10.) Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son, (PRK 26:2; Lev. R. 20:2.) and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
A Psalm, a song for the Sabbath day. Rabbi Yitzchak said (Exodus 16:29), "See that the Lord has given you the Sabbath." What is meant by "see"? Rabbi Yosei of Marganita said, "[It means] it was given to you." Rabbi Yitzchak said, "Every engagement of the Sabbath is doubled." The omer offering is doubled (Leviticus 23:16), [combining] the two omer offerings into one. Its sacrifice is doubled (Numbers 28:9), with two lambs offered on the Sabbath day. Its punishment is doubled (Exodus 31:14), one who violates it shall surely be put to death. Its reward is doubled (Isaiah 58:13), "And you shall call the Sabbath a delight, the holy [day] of the Lord honored." Its warnings are doubled, "Remember" and "Keep." Its Psalm is doubled, "A Psalm, a song for the Sabbath day." This is what the verse means when it says (Ecclesiastes 1:2), "Vanity of vanities," said Kohelet, "Vanity of vanities; all is vanity." Kohelet said there are seven vanities. One vanity is [the fact] that the seven days of Creation correspond to it. Solomon said, "What was created on the first day? The heavens and the earth. And what will be their end? 'The heavens will vanish like smoke, and the earth will wear out like a garment' (Isaiah 51:6)." [This is] vanity. [He said,] "And what was created on the second day? The firmament. And what will be its end? 'And the heavens will be rolled up like a scroll' (Isaiah 34:4)." [This is] vanity. [He said,] "And what was created on the third day? The gathering of the waters. And what will be their end? 'And the Lord will utterly destroy the tongue of the Egyptian sea' (Isaiah 11:15)." [This is] vanity. [He said,] "And what was created on the fourth day? The luminaries. As it is said (Genesis 1:17), 'And God set them in the firmament of the heaven.' And what will be their end? 'And the moon will be confounded' (Isaiah 24:23)." [This is] vanity. [He said,] And what was created on the fifth day? "Let the waters swarm with swarms of living creatures" (Genesis 1:20). And what is their end? "I will utterly sweep away everything from the face of the earth" (Zephaniah 1:2). Says the Preacher, "Vanity of vanities!" (Ecclesiastes 1:2). And what was created on the sixth day? Man. And what is his end? "For you are dust, and to dust you shall return" (Genesis 3:19). Says the Preacher, "Vanity of vanities!" And what was created on the seventh day, the Sabbath? He looked around to see if there was any flaw in it, but found it all holy and serene. Rabbi Isaac said that afterwards he saw that man sinned on it and was held accountable, and he also said, "This too is vanity." Thus, all seven days are considered vanity. As it says, "Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind" (Ecclesiastes 2:11). The reason why all seven days are considered vanity is that on the seventh day, which is the Sabbath, no work is done. This is expressed by the phrase "And there was evening and there was morning, the seventh day" (Genesis 2:2-3). This is similar to a king who had a precious vessel that he did not want to bequeath to anyone but his son. Similarly, Thus, the Sabbath is a day of rest and holiness, and God only wanted to bestow it upon the Israelites. Know that it was the same when the Israelites left Egypt, before they were given the Torah, God gave them the Sabbath and they observed two Sabbaths until they received the Torah, as it is said in Nehemiah 9:14, "You made known to them Your holy Sabbath." And the Lord blessed and sanctified the Sabbath, and the Israelites are obligated to sanctify it. It is known that every forty years that the Israelites were in the wilderness, during the six days of the week, God provided them with manna, but on the Sabbath, no manna would come down, not because God lacked the power to give it, but because of the Sabbath. When the people saw this, they also observed the Sabbath, as it is said in Exodus 16:30, "So the people rested on the seventh day." Then God said, "This Sabbath I have given to Israel as a sign between Me and them." During the six days of creation, God worked on the world, and on the Sabbath, He rested. Therefore, it is said in Exodus 31:17, "Between Me and the children of Israel, it is a sign forever." God created seven heavens, but He did not choose any of them as His dwelling place except the Sabbath, as it is said in Psalm 68:5, "A father of orphans and a judge of widows is God in His holy dwelling." God created seven lands, but He did not choose any of them except for the land of Israel, as it is said in Deuteronomy 11:12, As it is said (Deuteronomy 11:12) "the eyes of God are always upon it." I created seven seas, and from all of them, I chose none except the Sea of Galilee, which I gave as an inheritance to the tribe of Naphtali. As it is said (Joshua 19:32-33) "Naphtali, he possesses the Sea and the south." I created seven worlds, and from all of them, I chose none except the seventh. Six were created for coming and going, and one, the entire seventh, was created for rest and repose for the life of the world. I created seven days, and from all of them, I chose none except the seventh day, as it is said (Genesis 2:3) "God blessed the seventh day." I created seven cycles of seven years, and from all of them, I chose none except the year of release, as it is said (Deuteronomy 15:1) "At the end of every seven years, you shall grant a release." And anyone who observes the Sabbath, the Holy One, blessed be He, forgives all his sins, as it is said (Isaiah 56:2) "Happy is the man who does this, he who holds fast to the Sabbath, not profaning it. And he who abstains from evil shall find favor."
Why (did He gather man's dust) from the four corners of the world? Thus spake the Holy One, blessed be He: If a man should come from the east to the west, or from the west to the east, and his time comes to depart from the world, then the earth shall not say, The dust of thy body is not mine, return to the place whence thou wast created. But (this circumstance) teaches thee that in every place where a man goes or comes, and his end approaches when he must depart from the world, thence is the dust of his body, and there it returns to the dust, as it is said, "For dust thou art, and unto dust shalt thou return" (Gen. 3:19).
“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).
Another matter, “after the death [of the two sons of Aaron]” (Leviticus 16:1). Rabbi Levi began: “I said to the revelers [laholelim]: Do not revel” (Psalms 75:5); laholelim, to the confused, (The word laholelim is being interpreted to mean mixed up, as in the verse “mixed [mahul] in water” (Isaiah 1:22) (Etz Yosef). ) those whose hearts are filled with wicked thoughts. Rabbi Levi would call them woe-generators, because they bring woe to the world. “And to the wicked, do not raise your horn” (Psalms 75:5). The Holy One blessed be He said to the wicked: ‘The righteous did not rejoice in My world, and you seek to rejoice?’ Reish Lakish said in the name of Rabbi Shimon ben Menasya: The ball of the heel of Adam the first man would outshine the sun, all the more so the radiance of his face. (Nonetheless, despite his greatness, Adam did not rejoice, as he sinned almost immediately after his creation. Similarly, no man should rejoice (Maharzu, based on Tanḥuma, Aḥarei, 2). ) Do not wonder, as the way of the world is that if a person crafts bowls, one for himself and one for a member of his household, whose does he craft more beautifully? Is it not his? So too, Adam the first man was created for the service of the Holy One blessed be He, and the sun was created for the service of the creations. Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He tied thirteen canopies for him in the Garden of Eden, as it is stated: “You were in Eden, the garden of God; every precious stone was your canopy: ruby, topaz and clear quartz, beryl, onyx and chalcedony, sapphire, carbuncle, emerald and gold; the craftsmanship of your settings and your sockets was in you, on the day of your creation they were prepared” (Ezekiel 28:13). Rabbi Shimon ben Lakish said there were eleven [canopies] and the Rabbis said there were ten. But they do not disagree. (They do not disagree about the fact that the number of canopies is derived from the aforementioned verse in Ezekiel. ) The one who considers them thirteen considers “every precious stone was your canopy” as three. (He understands that the words every, precious, and stone allude to an additional three canopies, in addition to the ten types of precious stone listed explicitly in the verse, which each refer to a canopy crafted from that stone. Alternatively, he understands that the term “every” itself indicates three (see Maharzu). ) The one who considers them eleven considers it as one. (The phrase “every precious stone was your canopy” alludes to one additional canopy. ) The one who considers them ten does not consider it as one. After all this praise, “for you are dust and to dust you will return” (Genesis 3:19). (Despite the great glory accorded Adam, God informs him that he is created from dust and will die and return to dust. ) [God said to the wicked:] ‘Abraham did not rejoice in My world and you seek to rejoice?’ A son was born to him at the age of one hundred, and ultimately, the Holy One blessed be He said to him: “Take now your son…[and offer him up there for a burnt offering upon one of the mountains that I will tell you]” (Genesis 22:2). Abraham went on a three-day journey. After three days, he saw a cloud fixed on the mountaintop. He said to [Isaac]: ‘My son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ ‘What do you see?’ He said to him: ‘I see a cloud fixed on the mountaintop.’ He said to Ishmael and to Eliezer: ‘Do you see anything?’ They said to him: ‘No.’ He said to them: ‘Since you do not see anything, and this donkey does not see, “stay here with the donkey [im haḥamor]”’ (Genesis 22:5), [indicating they were] peoples comparable to the donkey [am hadomim laḥamor]. He took Isaac his son, took him up mountains and took him down hills. He took him up on one of the mountains, built an altar, arranged the wood, set the arrangement, and took the knife to slaughter him. Had it not been that an angel called him from the heavens, he would have already been slaughtered. Know that it is so, as Isaac returned to his mother and she said to him: ‘Where have you been, my son?’ He said to her: ‘My father took me, took me up mountains, took me down hills…’ She said: ‘Woe unto the son of that woman full of grief, had it not been for the angel you would have already been slaughtered.’ He said to her: ‘Yes.’ At that moment she cried out six cries, corresponding to six shofar blasts. (By Torah law, the mitzva of shofar on Rosh Hashana requires three broken blasts (terua), each preceded and followed by a straight blast (tekia), for a total of nine blasts. The six straight blasts required correspond to Sarah’s six cries (Etz Yosef). ) They say that she did not complete them before she died. That is what is written: “Abraham came to lament Sarah and to weep over her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Abraham had been ruminating in his heart, saying that perhaps, God forbid, some disqualification was found in [Isaac] and [therefore] his offering was not accepted. A Divine voice emerged and said to him: “Go, eat your bread with joy” (Ecclesiastes 9:7). ‘Israel did not rejoice in My world.’ It does not say “Israel rejoiced in its Maker,” but rather: “Israel will rejoice in its Maker” (Psalms 149:2). They are destined to rejoice in the deeds of the Holy One blessed be He in the future. As it were, the Holy One blessed be He did not rejoice in His world. It does not say: “The Lord rejoiced in His works,” but rather: “will rejoice” (Psalms 104:31). The Holy One blessed be He is destined to rejoice in the actions of the righteous in the future. Elisheva bat Aminadav did not rejoice in the world when she saw five crowns [attained by her relatives] on one day. Her brother-in-law (Moses.) was king, her brother, (Naḥshon.) a prince, her husband, (Aaron.) High Priest, her two sons, (Nadav and Avihu.) the two deputy priests, her grandson Pinḥas anointed for war. When her sons entered to sacrifice and were burned, her joy was transformed into mourning. That is what is written: “After the death of the two sons of Aaron.”
For one who vows that a garment is forbidden to him, it is permitted to wear sackcloth, and to wear a sheet, and to wear a coarse curtain [ḥamila], as these are not in the category of garments. For one who said: Wool is konam for me and I will therefore not place it upon myself, it is permitted for him to cover himself with wool fleece, which is not considered a garment, and it is prohibited for him to wear only a woolen fabric. For one who said: Flax is konam for me and I will therefore not place it upon myself, it is permitted for him to cover himself with uncombed flax in bundles, and it is prohibited for him to wear only a flaxen fabric. Rabbi Yehuda says: Everything is determined according to the one who vows. If one was bearing a burden of wool and linen, and was sweating, and its smell was unpleasant for him, and in reaction, he said: Wool and linen are konam for me and I will therefore not place them upon myself, it is permitted for him to cover himself with wool and linen garments, but it is prohibited for him to sling them over his shoulder behind him as a burden. The circumstances of his vow make it clear that he intends to forswear carrying wool and linen as a burden rather than the wearing of them as a garment.
A person could have sat idle and the decree would have been fulfilled (his designated portion would have come to him), had it not been preceded by the fine imposed on every human being: "by the sweat of your brow shall you eat bread" (Gen.3:19), whereby a person is required to make some effort for obtaining his livelihood, for thus the exalted King decreed.
When we examine closely, we will find that Humility is dependent both on thought and deed. For at first, a person needs to become humble in his thoughts and only afterwards, can he conduct himself in the ways of the Humble.
Humility in thought is for a person to contemplate and come to realize as truth that he is undeserving of praise and honor, and all the more so [unworthy] of being elevated over his fellow men. This is due to what he lacks and also to what [good] he has actually attained.
The sin of Adam and Eve in eating from the tree of knowledge was directly attributable to the failure of Earth to respond fully to G–d's command. The reason that Earth had not been punished sooner for its departure from G–d's command was that its intention had been constructive, as we explained earlier. Now, however, there had been fatal consequences of Earth's failure to obey G–d fully; this is why Earth was punished at the same time man too was punished for his sin. This is why the Torah added the words בעבורך when describing its punishment. The very words כי ממנה לקחת, "for from it (earth) you have been taken" (Genesis 3,19), which is part of Adam's penalty, that of forfeiting eternal life, are an allusion to the fact that the sin had been made possible by Earth's behaviour at the time when it did not produce the right kind of trees.
The whole subject matter of burial is connected with Genesis 3,19: כי עפר אתה ואל עפר אתה תשוב, "For you are dust, and to dust you shall return." Adam's origin was dust from the earth. Our sages describe G–d as having taken earth from the site that is described in Exodus 20,21: מזבח אדמה תעשה לי, "Make for Me an altar of earth" (Talmud Yerushalmi, Nazir 7,2).
The two arms of man correspond to the emanations חסד and גבורה. The two legs correspond to the emanations נצח and הוד. The male reproductive organ within which all the forces of the body coalesce and form his seed and by means of which he unites with his wife, corresponds to the emanation מלכות. After the Torah had described the union of man and wife [i.e. man in the plural i.e. אותם, Ed.], it mentions that G–d blessed them (Genesis 1,28). He called their combined name אדם. Man had not become whole until joined by his wife as a separate entity. When this occurred Man's soul wore garments of distinction [i.e. the body. Ed.] Man's essence is his "interior," his body is merely his "clothing." This "clothing" was snow white, as if he were wearing clothing made of "light," i.e. כתנות אור. Man's body then could be described as illuminating both his soul and itself. This provided man with three different kinds of wholeness or "perfections." They are alluded to in the acronym מגן (usually understood as shield, protection). The three letters forming that acronym are the first letters of each of the words ממון, money, גוף, body, and נשמה, soul. This is what is meant when the beauty of Jacob is described by our sages as comparable to the beauty of Adam. The Torah refers to it when it describes the mental and physical state of Jacob/Israel shortly after his encounter with Samael. We read in Genesis 33,18: ויבא יעקב שלם, "Jacob arrived whole." We are told in Shabbat 33b, that the word "whole" comprised the three aspects we have mentioned as the perfection of Adam. The Talmud described one of the aspects in which Jacob was "whole,” שלם, as תורתו; this refers, of course, to the state of his נשמה, his soul, since it is Torah which illuminates our soul. Adam the whole was not deficient in any area that is part of life. He did not have any needs since he already found himself at home in גן עדן, in an ideal environment. His food was derived from the trees of גן עדן. He did not have to work for a living and was therefore free to directly devote all his time to the service of G–d. The Torah describes that Adam was placed in גן עדן in order לעבדה ולשמרו, was placed in such an undemanding environment in order to enable him to serve G–d without hindrance and impediment. Our sages interpret the word לעבדה as referring to the performance of positive commandments, whereas the word לשמרה refers to the care taken not to transgress negative commandments. Adam performed all six hundred and thirteen commandments in a theoretical, spiritual fashion. All of this is explained in Pardes Rimonim chapter הנשמה, and I have elaborated on this elsewhere (מסכת חולין item 104, new edition of של"ה השלם by Rabbi Meir Katz). Man unfortunately did not even manage to spend a single night in גן עדן before he sinned. (cf. Psalms 49,13). His "jewelry" was removed as a result of his seduction by the serpent. This brought in its wake that instead of wearing "garments" which illuminated his soul as well as his body, he had to wear garments made of the hide of flesh, i.e. animals which did not represent anything spiritual. Ever since, new generations of man are the product of the smelly drop of semen, i.e. semen which is polluted by the residual pollutant of the original serpent. Once Eve had become defiled through sexual union with the serpent, the defiled party had to leave the holy site, i.e. גן עדן, just as in the desert anyone who was ritually impure could not remain within the holy precincts of the מחנה שכינה, the camp hosting the Presence of G–d. The immediate result of this was the toil involved in securing his sustenance, his clothing and his shelter. This is what the Torah meant when it describes that G–d told Adam: "You will eat bread in the sweat of your brow" (Genesis 3,19). Because man was constructed from parts of nature, מטבע, he has a tendency to pursue money, matbei'a, as symbolized by the word מטבע. He uses this money, מטבע, to secure his needs.
The above is similar to what I have written about elsewhere when I explained Genesis 4,7. There G–d explained to Cain that if he were to be good i.e. אם תיטיב, he could achieve a higher spiritual plateau, שאת. G–d told Cain that the alternative would be לפתח חטאת רובץ, that the חיות described in Ezekiel 1 which are carriers of G–d's throne perspire from their load, and that this perspiration is the river poured over the wicked people in purgatory, (cf. Chagigah 13). The word for perspiration is זיעה, the word G–d used when He told Adam that he would have to earn his livelihood the hard way (Genesis 3,19). [The poisonous nature of perspiration is also described in Bereshit Rabbah 78,1. Ed.] When Israel are free from sin, they act as the carriers of the throne of G–d; in fact they have been created to do just that. They are to occupy an exalted position as personified by the patriarchs who became carriers of G–d's מרכבה. When this idyllic state will have been achieved there will no longer be a purgatory since there will not be any perspiration by the חיות which were described in Ezekiel's vision as the carriers of the מרכבה. This is the vision or promise held out by G–d to Cain, that man has the potential of elevating himself to such a spiritual level. If man fails to achieve this level, the מרכבה will have to be carried by other creatures whose poisonous sweat creates גהנם.
Regarding involuntary manslaughter, discussed in 21,13, the penalty of exile to a city of refuge parallels Adam's expulsion from Eden. Adam's sin had been due to the serpent's power to seduce. This had resulted in death being introduced in the universe (Genesis 2,17). When the Torah writes here מכה איש, when a man kills, it means Adam who was the first איש, individual, to cause death. Anyone who causes death is subject to "you are dust and to dust you shall return" (Genesis 3,19). The repetition of the expression מות תמות, in Genesis 2,17, is our clue to transmigration of souls, to the concept that several re-incarnations may be necessary for man to achieve his תכלית, his allotted task on earth. However, the principal meaning of the line was never that death would occur immediately after the sin had been committed. After all, Adam was 930 years old before he died (Genesis 5,5). His sin was comparable to an inadvertently committed act since it had been due to the outright seduction by the serpent. This is the reason a person guilty of involuntary manslaughter only has to be exiled to a city of refuge.
These commandments concern themselves with the refinement of body and soul. Concerning חלה, i.e. bread, the Torah tells us in Deut. 8,3: that "man does not live by bread alone, rather on all that emanates from the mouth of G–d." I have explained at length elsewhere in the name of the Arizal, that this verse explains the efforts made by scientists to find out how it is that through the intake of certain foods the soul remains attached to the body, although the soul by definition does not need to eat. The answer to this problem is that food is both something physical as well as something spiritual. There simply is nothing on this earth that does not contain some spiritual input from the "higher" regions. Heavenly forces cause that spiritual potential to be activated down here on earth. This is why the soul can also benefit from those spiritual ingredients in food, just like the body derives strength from the nutrients in the food consumed. Because of this, the soul remains attached to the body as long as the body receives sufficient food of the right kind. This is what is meant by the above quoted statement that man does not live by bread alone. It means that the body is maintained by the physical composition of the food, i.e. bread, as one can see. Over and above that, life is maintained, i.e. the soul is kept going, by the invisible spiritual elements in food, i.e. G–d's command, מוצא פי ה', for those spiritual elements to become active within the person in question. The Torah therefore commanded us to set aside the חלה, the portion to be given to the priest; by fulfilling this commandment the spiritual element in the bread should be "awakened" and contribute its share to maintaining our souls. Since the priest represents holiness, he is given this "holy" part of the bread. Since, ideally, this חלה is set aside when the bread has not yet been baked but is merely dough, it is a method of refining our bread by adding sanctity to it before it is even baked. The bread thereby acts as a refining agent for both body and soul. The first man, Adam was considered as the חלה of the universe (Jerusalem Talmud Shabbat 2). He was perfect in mind and body until he sinned and caused the curse, and the Torah said concerning the earth קוץ ודרדר תמציח לך, ובזיעת אפך תאכל לחם "It will sprout thorns and thistles for you,…. by the sweat of your brow will you eat bread." The net effect on the bread after Challah has been set aside and has been given to the כהן, is for a person to qualify for the blessing inherent in the verse "ולחם לבב אנוש יסעד, bread will sustain man's life" (Psalms 104,15).
Just as sexual union before the sin was an act which did not need to be performed in private, so the provision of food and clothing at that time was also something that did not involve man in preparation or hard labour.
in Schweiss geriet. הזיע, in Schweiss geraten, von זוע oder יזע, woher זעה Gen. 3, 19 und יזע Ezech. 44, 18, Schweiss.
And He called: Every, "and He called," is an expression of love - as it is taught at the beginning of Torat Cohanim. (And see what I wrote on the book of Exodus 8:21.) And it is found explicitly in Vayikra Rabbah, Chapter 1:9, "'And He called to Moshe' (Leviticus 1:1) - and is it not also written about Adam, 'And the Lord God, called to Adam?'" It is clear from this that the Holy One, blessed be He, did not punish [Adam] as someone volitional and transgressing contemptuously. For behold, God knew that it was on account of the woman. So it is from this reason that He did not punish him with death on that day as He had warned him, but rather judged him as [someone] inadvertent. And that which He said to him (Genesis 3:19), "until your return to the ground" - He did not say it as a punishment. As behold, [even] without a punishment, man returns to the dirt by nature - except by way of the supernatural power of the tree of life; or [with] one who is above nature, like Chanoch or Eliyahu. But the nature of man is to return to his dirt (and as I wrote above 2:9); and the punishment was only, "on the day that you eat from it, etc." (Genesis 2:17) - which only implies if he ate [it] volitionally. This is the straightforward understanding of the matter, even though it is known that there are other opinions about this. But the opinion of our Rabbis, may their memory be blessed, about the understanding of, "and He called," is as I have written.
"To a place, etc.": And he did not say, "he will be dust, worms, and maggots." As so did the verse (Genesis 3:19) say, "as you are dirt and you will return to the dirt" - Derekh Chaim.
Bread … from heaven. Ever since the sin of Adam the bread of human beings has contained an admixture of chaff and bran. Furthermore, a great deal of labor is required for its preparation. But now Hashem was going to pour down upon them bread that was free of waste, just like the bread from before the sin and in the time to come. Moreover, since ordinary bread comes from the earth it is very physical, whereas this bread, coming from heaven, would be more spiritual than physical.
"Crumb-like" particles of sweat - See further in Yoreh Deah siman 116, that one must be cautious regarding sweat, for all sweat is like poison, except for facial sweat. A mnemonic for this is "By the sweat of your face you will eat bread" (Genesis 3:19).
The Torah goes on to write אם בעל אשה הוא ויצאה אשתו עמו. The Torah alludes to a profound mystical element here. There are people who acquire their soul by dint of their good deeds so that such a person (personality) is transformed into the "owner" of its holy soul. In order to understand this concept one has to refer to the Zohar volume three page 91 on Leviticus 22,27 where the Torah discusses that when an ox or sheep is born it is to remain with its mother for seven days before it could be offered on the altar as a sacrifice. According to the Zohar animals acquire their intelligence at the moment of birth. [This is why the Torah refers to the ox as "ox" already at birth not as calf, for instance. The animal does not develop its personality, though it may develop its body. Ed.] Animals are different from human beings in this respect. Human beings acquire their souls only in ratio to the good deeds they have performed. The greater the number of good deeds performed by man the higher quality is his soul (or after having been alive at least for one Sabbath). The soul which such a מצוה -observant Jew acquires is called אשה in our context. Kabbalists such as the author of Tikkunyey Hazohar chapter 50 describe the soul as אשה. The Torah tells us here that if a person has acquired his "wife" i.e. soul, by reason of the performance of good deeds, his wife will remain with him also after death. Shabbat 152 tells an interesting story in this regard. There were certain grave-diggers who dug up the earth belonging to Rabbi Nachman. In the process they happened to disturb the grave of Rabbi Achai bar Yoshia. The latter protested that the diggers were disturbing his rest. The grave-diggers told Rabbi Nachman that they had been rebuked by a man. Rabbi Nachman went to investigate and asked the person in question who he was. He identified himself as Achai bar Yoshia. Thereupon Rabbi Nachman asked Rabbi Achai: "did not Rabbi Mori say that the truly righteous will turn to dust" [as opposed to decaying and becoming worm ridden Ed.], (so how come your body is intact)? Achai retorted: "Who is this Mori whom I have never heard of (that I should be concerned with his pronouncements)?" Thereupon Rabbi Nachman quoted a verse from Kohelet (inaccurately quoted and applied) according to which a body will return to the earth in the condition it had come from it. Rabbi Achai responded that whereas Rabbi Nachman appeared to be familiar with the verse composed by Solomon in Kohelet, he was apparently unfamiliar with a verse by the same Solomon in Proverbs 14,30 according to which "envy is like rottenness of the bones." The meaning of that verse is that people who harboured envy or jealousy in their hearts will experience that their bones decay and rot; those who did not harbour such feelings during their lives on earth will be spared this experience. Thereupon Rabbi Nachman touched Rabbi Achai and found that his body was indeed real. He suggested that Rabbi Achai get out of his grave and go home. Thereupon Rabbi Achai told Rabbi Nachman that he had just revealed that he had not even studied the Book of Prophets properly. We read in Ezekiel 37,13: "you will know that I am the Lord when I open your graves and cause you to come up out of your graves, O My people." Rabbi Nachman countered that it is written in Genesis 3,19: "dust you are and to dust you will return!" Upon hearing this Rabbi Achai explained that the verse in Genesis was meant to apply only one hour before the arrival of the final resurrection. At that time all the dead would return to dust. The gist of the story is that the righteous are called alive even when they are in their graves (Berachot 18).
ראו כי ה' נתן לכם השבת, “See that Hashem has given you the Sabbath.” We find a comment in Midrash Tehillim on Psalm 92, where the author asks about the significance of the word ראו in our verse. What precisely did the people of Israel “see” in this gift of the Sabbath? Rabbi Yossi quotes: “behold this pearl which He has given to you.” Rabbi Yitzchak says that it is a reference to the fact that everything connected with the Sabbath is repeated, i.e. has more than one dimension. The usual omer, measure of manna per person, was doubled. The Torah wrote in verse 22 “two omers for everyone.” The daily communal sacrifice consisted of two sheep instead of one sheep (Numbers 28,9). The penalty for desecrating the Sabbath is worded doubly, i.e. מות יומת (Exodus 31,14). The reward for observing the Sabbath is also worded twofold; Isaiah 58,13 writes: “If you call the Sabbath ‘delight,’ the Lord’s holy day ‘honoured,’ etc., etc.” The exhortation to observe the Sabbath is also couched in two words זכור ושמור, (compare Exodus 20,8 and Deut. 5,12). The hymn to be sung on the Sabbath is called by that name twice, i.e. מזמור שיר ליום השבת, (Psalms 92). When we examine the way Kohelet refers to the “vanities” of this world when he lists the word הבל or הבלים a total of seven times (Kohelet 1,2), these expressions are perceived as applying to the first 7 days of the universe. Solomon related to these days as follows: “what was created on the first day? Heaven and Earth. What will be their end? Look at Isaiah 51,6 who writes: “raise your eyes to the heavens and look upon the earth beneath; though the heavens should melt away like smoke and the earth wear out like a garment, etc., etc.” Solomon proceeds to find similar negative phenomena regarding everything that has been created up to and including the sixth day. Every creature created on any day was doomed sooner or later, hence הבל הבלים, it was all vanity; none of it would endure. When he came to evaluating the Sabbath, Solomon tried to find something negative but could not. The reason he could not do so was that the Sabbath is all sanctity and rest. Rabbi Yitzchak said that finally, Solomon observed that when a person desecrates the Sabbath he forfeits his life; then he exclaimed: הכל הבל, “everything is vanity, i.e. there is nothing on earth which does not have a potentially deadly ending!” This gives us a total of seven vanities.
The wicked shall return to Sheol, Even all the nations that forget God. The wicked shall return to the grave. And he says, they shall return just as "and unto dust shalt thou return" (Gen. 3:19). And shall return is used (in the manner of) a prayer, as if saying: Just as all these haters of Israel have died, so let all those perish who forget God. And in the Haggadic interpretation (Babli, Sanhedrin 105a, and Shoher Tod, ad loc.) "to Sheol is Gehinnom. And they say (ibid, with a slight verbal change), Why does he say לשׁאולה, to Sheol? Is not every he at the end of a word equivalent to lamedh at the commencement? Why, then, does he say לשאולה with lamedh? To say that they shall descend to the very heart, or to the lowest degree, of Sheol" (Gen. Rabbah, pars. 50 and 68).
IN THE DAY THOU EATEST THEREOF THOU SHALT SURELY DIE. At the time you eat of it, you will be condemned to die. Similarly, we find: On the day thou goest out, and walkest abroad any whither, thou shalt surely die. (I Kings 2:42. Said by Solomon to Shimi, that on the day he goes outside of the limits of Jerusalem he shall surely die.) This does not mean that he [Shimi] is to die immediately on that day; nor does it refer to his mere knowledge thereof, namely that he is to know that he will die eventually for all the living know that they shall die. (Ecclesiastes 9:5.) But it does mean that at the time he [Shimi] goes forth from Jerusalem, he is liable to death at the hand of the king, and he will slay him when he pleases. [Similarly, in the verses:] But they shall not go in to see the holy things as they are being covered, lest they die; (Numbers 4:20.) And they shall not bear sin for it, and die thereby. (Leviticus 22:9.) Their intent is [not that those who transgress against these prohibitions will die immediately], but only that they will be liable to death and will die on account of this sin of theirs. Now in the opinion of men versed in the sciences of nature, man was destined to die from the beginning of his formation, on account of his being a composite [of the four elements, and everything that is composite must revert to its original components]. But now He decreed that if he will sin he will die on account of his sin, like those who are liable to death at the hands of Heaven for such sins as a non-priest eating the Heave-offering, or a priest who has drunk wine or who does not wear the [required number of priestly] garments when performing the Service in the Sanctuary, and other cases. There the intent is that they will die prematurely on account of their sin. This is why in stating the punishment [after Adam ate of the fruit of the tree of knowledge] He said, Till thou return to the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return, (Genesis 3:19.) by your nature. In the beginning before he sinned, Adam also ate of the fruit of the tree and of the seeds of the earth; and if so, there was bound to be depletion in his body, and he was subject to the cause of existence and destruction. [Thus the opinion of the men of science.] But in the opinion of our Rabbis, (Shabbath 58b.) if Adam had not sinned he would have never died, since the higher soul bestows life forever, and the Will of G-d which is in him at the time of his formation would always cleave to him and he would exist forever, as I have explained in the verse, And G-d saw that it was good. (Above, 1:10.) Know that composition indicates destruction only in the opinion of those wanting in faith, who hold that creation came by necessity. But in the opinion of men of faith who say that the world was created by the simple Will of G-d, its existence will also continue forever as long as it is His desire. This is clear truth. That being so, In the day thou eatest thereof thou shalt surely die means that then you will be condemned to die since you will no longer exist forever by My Will. And the matter of eating [from the other trees] was to Adam at first only a source of enjoyment. (Ramban is aiming to answer the question: If Adam was destined at first to exist forever on account of his superior soul, what purpose did his eating serve? Ramban answers that, according to this theory, he ate not out of necessity but for enjoyment.) And it is possible that the fruits of the garden of Eden were absorbed in his limbs as the Manna, and they sustain those that eat them. But when He decreed upon him, And thou shalt eat the herb of the field (Genesis 3:18.) and with the sweat of his face he shall eat bread of the earth, (Ibid., Verse 19.) this [the food] became a cause for decomposition since he is dust, and dust he eats, and unto dust he shall return.
‘BESHAGAM’ (FOR THAT ALSO) HE IS FLESH. It is as if beshagam were written beshegam with a segol under the shin. And Rashi explained: “This quality is also in him, that he is only flesh, and yet he is not humble before Me. What would he do if he were made of fire or some hard substance.” This explanation has neither rhyme nor reason. Rabbi Abraham ibn Ezra explained that G-d said, “My spirit will not abide in man forever because of this violence and also because man is flesh, and when he reaches a certain age he disintegrates.” Ibn Ezra thus understands the verse as if it said, gam beshehu basar (also because he is flesh). But what need is there for stating this contention when it is known that they were but flesh. (Psalms 78:39.) and death had been decreed on them, as it says, For dust thou art, and unto dust shalt thou return? (Above, 3:19.) The correct interpretation appears to me to be that G-d said: “My spirit shall not abide in man forever because man also is flesh as all flesh that creepeth upon the earth in the forms of fowl and cattle and beast, and it is not fitting that the spirit of G-d be within him.” The purport is to state that G-d made man upright (Ecclesiastes 7:29.) to be like the ministering angels by virtue of the soul He gave him. But he was drawn after the flesh and corporeal desires; he is like the beasts that perish, (Psalms 49:13.) and therefore the spirit of G-d will no longer be sheathed in him for he is corporeal and not godly. However, He will prolong for them [this withdrawal of spirit] if they repent. The sense of this verse is thus similar to [the verse in Psalm 49]: So He remembered that they were but flesh, a wind that passeth away, and cometh not again.
TO A PLACE OF DUST AND WORMS. The mishna does not say that one becomes dust, as per the language of the verse, “for you are (Presently. The mishna does not say that one becomes dust in adherence to the language of the verse, which characterizes a person as alreading being dust.) dust, and to dust you shall return” (Genesis 3:19)—Maharal in Derech Chaim.
“By the sweat of your brow shall you get bread to eat” [3:19], with sweat and hard work should you eat your bread. If they had not committed the sin, they would have eaten unmilled wheat and it would have tasted like good bread. (Toldot Yitshak, Genesis, 3:19.) Bahya writes that the woman must suffer five kinds of pain. Menstrual blood, virginal blood, difficult pregnancy, difficult childbirth and pain that she must yearn for her husband. She has pain that he has dominion over her because she gave him to eat from the apple and that is why the man has dominion over her. (Bahya, Genesis, 3:16.)
[252] And how long is this to be? “Until,” He says, “thou shalt turn back into the earth, from which thou wert taken” (Gen. 3:19). For, having forsaken the wisdom of heaven, is he not now ranked with things earthly and chaotic? How then he turns back yet further, we have to consider. But perhaps what he means is of this kind, that the foolish mind has indeed always turned back from the right principle, but has been taken not from the sublime nature but from the more earthly substance, and, whether staying still or in movement, is the same and devoted to the same interests.
E. THE DISCIPLINE. Gen. 3:16–19 (200–253)
[3] Because the body took its substance out of earth (or land) and is again resolved into earth. Moses is a witness to this, when he says, “Earth thou art and into earth shalt thou return” (Gen. 3:19); indeed he also says that the body was clay formed into human shape by God’s moulding hand, and what suffers solution must needs be resolved into the elements which were united to form it. Sense-perception, again, is of one kin and family with understanding, the irrational with the rational, for both these are parts of one soul. And speech is our “father’s house,” “father’s” because Mind is our father, sowing in each of the parts of the body the faculties that issue from itself, and assigning to them their workings, being in control and charge of them all; house—because mind has speech for its house or living-room, secluded from the rest of the homestead. It is Mind’s living-place, just as the hearthside is man’s.
With regard to the dates of these festivals, the Sages taught: When Adam the first man saw that the day was progressively diminishing, as the days become shorter from the autumnal equinox until the winter solstice, he did not yet know that this is a normal phenomenon, and therefore he said: Woe is me; perhaps because I sinned the world is becoming dark around me and will ultimately return to the primordial state of chaos and disorder. And this is the death that was sentenced upon me from Heaven, as it is written: “And to dust shall you return” (Genesis 3:19). He arose and spent eight days in fasting and in prayer.
Rabbi Yehudah ben Beteira says: Adam was sitting in the Garden of Eden, and the angels who serve God stood there in the Garden attending to him. They grilled meat for him, and chilled wine for him. The snake came and saw all this, and took it as an affront to his own honor, and he became jealous. How was Adam created? In the first hour, his dirt was gathered together. In the second hour, his form was formed. In the third hour, a torso was made. In the fourth hour, his limbs were attached. In the fifth hour, his orifices were opened. In the sixth hour, he was given breath. In the seventh hour, he stood up on his legs. In the eighth hour, he was paired with Eve. In the ninth hour, he was brought into the Garden of Eden. In the tenth hour, he was commanded [not to eat from the tree]. In the eleventh hour, he disgraced himself. In the twelfth hour, he was driven out and left, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” What is recited on the first day? “The earth is the Eternal’s, in all its fullness; the world and those who dwell upon it” (Psalms 24). For He became Master of the World and will judge it. What is recited on the second day? “The Eternal is great, and praised tremendously in the city of our God” (Psalms 48). For He sets up all His works and becomes everything over His world. What is recited on the third day? “God stands in the divine congregation; amidst the powers He judges” (Psalms 82). For He created the sea and the land, and the land was folded into its place, and a space was cleared for His congregation. What is recited on the fourth day? “God of Vengeance, Lord! God of Vengeance, appear!” (Psalms 94). For He created the sun and the moon and the stars and the constellations, and they illuminate the world, and will one day be paid for their work. What is recited on the fifth day? “Sing joyously to the Eternal, our strength, shout out to the God of Jacob!” (Psalms 81). For He created birds and fish, and sea creatures, who all sing joyously in the world. What is recited on the sixth day? “The Eternal is king, He is dressed in dignity; the Eternal has dressed, and wrapped Himself in strength. The world is set in place; it will not fall” (Psalms 93). He finished all of His works, and then rose above them and sat up in the heights of the world. What is recited on the seventh day? “A psalm; a song for the Sabbath day” (Psalms 92). For on it, there is no eating or drinking, no buying or selling. The righteous just sit, with crowns on their heads, and bask in the radiance of the Divine Presence, as it says (Exodus 24:11), “And they beheld God, and they ate and drank,” like the angels who serve God. (And why [was he created] so close [to the Sabbath]? So that he could enter into the Sabbath meal immediately.) Rabbi Shimon ben Elazar says: I will give you a parable. What was Adam like? Like a man who married a convert, and would sit with her and give her orders. He said to her: Girl, do not eat bread while your hands are impure. And do not eat fruit that has not been tithed. And do not desecrate the Sabbath. And do not break your vows. And do not go around with other men. Now, if you break any one of these rules, you will die. (Then what did that man do?) He ate bread in front of her while his hands were impure, and he ate fruit that had not been tithed, and he desecrated the Sabbath, and he broke his vows. [And then he cast her out.] What did this convert say to herself? All the rules that my husband ordered me to follow are lies! She immediately went and broke them all. Rabbi Shimon ben Yochai says: I will give you a parable. What was the situation with Adam like? Like a man who had a woman in his house. What did he do? He went and brought a jar and put figs and nuts in it. Then he caught a scorpion, and put it near the mouth of the jar. And then he sealed the jar with a string and placed it in a corner. He said to her: Girl, everything I have in this house is for you to use, except for that jar, which you must not touch at all. What did the woman do? When her husband went out to the marketplace, she went and opened the jar, and stuck her hand inside, and the scorpion bit her. She went and fell on the bed. When her husband came back from the marketplace, he said to her: What happened? She said to him: I stuck my hand in the jar, and a scorpion bit me, and now I am dying! He said to her: Didn’t I tell you before? Everything I have in my house is for you to use, except for that jar, which you must not touch at all! He became very angry at her and cast her out. So it was with Adam. When the Holy Blessed One said to him (Genesis 2:16–17), “From every tree of the garden you may absolutely eat. But from the Tree of Knowledge of Good and Evil, do not eat. For on the day you eat from it, you will surely die.” Then when he ate from it, he was driven out, which fulfills the verse (Psalms 49:13), “Man does not spend even one night in honor. He is just like the beasts.” (On that same day he was formed;) On that same day he was created; on that same day his form was formed; on that same day a torso was made; on that same day his limbs were attached and his orifices were opened; on that same day breath was given to him. On that same day he stood up on his legs; on that same day he was paired with Eve; on that same day he called [all the animals] names; on that same day he was brought into the Garden of Eden; on that same day he was commanded [not to eat from the tree]; on that same day he disgraced himself; on that same day he was driven out, which fulfills the words of the verse (Psalms 49:13), “Man does not spend even one night in honor.” On that same day they went up into their bed as two and came down as four. Rabbi Yehudah ben Beteira says: On that same day they went up into their bed as two and came down as six. (This is according to the tradition that each son was born with a twin girl who would become his wife.) On that same day Adam was given three new decrees, as it says (Genesis 3:17–18), “And to Adam [God] said: Because you heeded the voice of your wife…the ground will be cursed because of you. You will eat from it in distress…and it will sprout thorns and thistles for you, and you will eat the grasses of the field.” When Adam heard that the Holy Blessed One said to him, “You will eat the grasses of the field,” immediately his limbs began to shake. He said before God: Master of the World! Will I and my animal eat from the same trough? The Holy Blessed One said: Since your limbs began to shake (nizdazu), therefore “by the sweat (zeiah) of your brow you will [be able to] eat bread” (Genesis 3:19). And just as Adam was given these three decrees, so, too, Eve was given three decrees, as it says (Genesis 3:16), “To the woman [God] said: I will increase and increase your pangs in childbearing; you will give birth to children in pain.” So when a woman has her menstrual bleeding, the beginning of her cycle is the most difficult for her. (“I will increase and increase”:) When a woman first has sexual relations, at the beginning intercourse is difficult for her. “Your pangs”: And when a woman becomes pregnant, her face becomes ugly and greenish for the first three months. When evening began to descend, Adam looked toward the darkening horizon and said: Woe is me! Because I disgraced myself, the Holy Blessed one is bringing darkness upon my world. He did not know that this was simply the way of the world. In the morning, when he saw that the world began to brighten from the east, he felt an overwhelming sense of joy. So he went and built altars, and brought a bull whose horns had grown in before his hooves, (Unusual for a bull, but because the first bull grew up out of the ground, its top was formed before its legs. See Rashi, Hullin 60a.) and he offered it up as a sacrifice, as it says (Tehillim 69:32), “It will be better to the Eternal than a bull with horns and hooves.” The bull that Adam offered up on the altar, as well as the bull that Noah offered up, and the ram that Abraham our forefather offered up in place of his son, (all had horns that had grown in before their hooves), as it says (Genesis 22:13), “Abraham raised his eyes, and behold, a ram was caught [in the brambles by its horns].” At that same hour, three groups of angels who serve God came down, and in their hands were lyres and harps and all kinds of instruments, and they sang with him, as it says (Psalms 92:1–2), “A psalm. A song for the Sabbath day. It is good to thank the Eternal…and to speak of Your kindness in the morning, and Your faith through the night.” “To speak of your kindness in the morning” – that is the World to Come, which is compared to morning, as it says (Lamentations 3:23), “They are renewed in the morning; great is Your faith.” “And Your faith through the night” – that is this world, which is compared to night, as it says (Isaiah 21:11), “The burden of Dumah. Someone calls to me from Seir: Watchman, what will happen in the night? Watchman, what will happen in the night?” At that same hour, the Holy Blessed One said: If I do not punish the snake, I will be found to have caused the destruction of the whole world! They will say, that one, whom I have crowned, and made king over the whole world, how can it be that he has ruined himself and eaten the fruits of that tree? Immediately, He turned to the snake and cursed it, as it says (Genesis 3:14), “Then the Eternal God said to the snake….” Thus, Rabbi Yosei said: If this verse had not (not) concluded with its curse, the whole world would have been destroyed. When the Holy Blessed One created the first human being, He formed it facing both frontward and backward, as it says (Psalms 139:5), “You formed me after and before, and You placed Your hand upon me.” And the angels who serve God came down (to serve Him) [in order to destroy the first human being]. So the Holy Blessed One took it and placed it under His wings, as it says (Psalms 139:5), “You hedge me before and behind, and You placed Your hands upon me.” Another interpretation of “And You placed Your hands upon me”: (When [Adam] disgraced himself, the Holy Blessed One took one of [His hands] away). From here we see that both the human being and the Sanctuary, when they were created, were created by God’s two hands. From where do we learn that the human being was created with God’s two hands? As it says (Psalms 119:73), “Your hands made me and fashioned me.” From where do we learn that the Sanctuary was created with God’s two hands? As it says (Exodus 15:17), “In the Sanctuary, God, which Your hands have established.” (And it says [Psalms 78:54]), “He brought them to the border of His Sanctuary, the mountain which His right hand had acquired.” And it says (Exodus 15:19), “The Eternal will reign forever and ever.”
Similarly: Six matters are good omens for the sick: Sneezing, sweating, diarrhea, a seminal emission, sleep, and a dream. These are all alluded to in Scripture: Sneezing, as it is written: “His sneezes flash forth light” (Job 41:10), indicating that by means of a sneeze one comes to see the light of the world. Sweat, as it is written: “In the sweat of your face shall you eat bread” (Genesis 3:19). Diarrhea, as it is written: “He that is bent down shall speedily be loosed; and he shall not go down dying into the pit” (Isaiah 51:14). A seminal emission, as it is written: “That he might see his seed, prolong his days” (Isaiah 53:10). Sleep, as it is written: “I should have slept; then had I been at rest” (Job 3:13). A dream, as it is written: “Wherefore You recover me [vataḥalimeni], and make me to live” (Isaiah 38:16); vataḥalimeni is interpreted as etymologically similar to ḥalom, dream.
The Gemara cites a similar statement. Rabbi Yehoshua ben Levi said: When the Holy One, Blessed be He, said to Adam: “Thorns also and thistles shall it bring forth to you, and you shall eat the herb of the field” (Genesis 3:18), his eyes streamed with tears. Adam said before Him: Master of the Universe, will my donkey and I eat from one trough? After God said to him: “In the sweat of your face shall you eat bread” (Genesis 3:19), his mind was settled, assured that if he toils he will be able to eat bread, unlike the donkey.
Rav Naḥman once again asked Rav Aḥai about the preservation of the flesh, and he said: But it is written: “For you are dust and you shall return to dust” (Genesis 3:19), so why has your body not turned into dust? He said to him: That verse applies to the righteous only one hour before the resurrection of the dead, so that they, too, may be created anew (Maharsha).
By the sweat of your face you will eat bread, until you return to the ground for from it [the ground] were you taken [created]. For you are dust and to dust you shall return.
By the sweat of your face, you shall eat food until you return to the ground from which you were taken; for you are dust, and to dust, you shall return
By the labour of thy hands thou shalt eat food, until thou turn again to the dust from which thou wast created: for dust thou art, and unto dust thou shalt return; for from the dust it is to be that thou art to arise, to render judgment and reckoning for all that thou hast done, in the day of the great judgment.
| וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כׇּל־חָֽי׃ | 20 J | The Human named his wife Eve, (Eve Heb. ḥawwaḥ.) because she was the mother of all the living. (living Heb. ḥai.) |
One must therefore be very cautious when some new honor and glory come one’s way. This is because glory is “the mother of all living things” (Genesis 3:20) and the root of all souls. When the soul passes away, it is taken up into glory, its root, as in “the glory of God will gather you in” (Isaiah 58:8). The souls pass away and are gathered into glory because that is their root. Therefore, when new honor comes to a person, he has to be cautious and on guard, since it’s coming may be because his time has come, God forbid; so that his soul might be taken up into glory, its root.
This is the meaning of “wherewith his mother crowned him”—this alludes to Chavah, who was “the mother of all living things” (Genesis 3:20). ChaVaH is an acronym for Hameatreikhi Chesed V’rachamim (“Who crowns you with kindness and mercy”) (Psalms 103:4). This refers to the aforementioned crown,which is made by means of “Who satisfies you with fine delicacies” (ibid. :5)—in other words, the concept of “kingly delicacies,” as mentioned above. (The crux of this is missing.)
2. The solution for this is to bind oneself with the Jewish souls and through this attachment be protected from [the angels]. This is as in “He allows him to grab onto the front of the throne” (Job 26:9). A person has to attach himself to the roots of the souls, which are hewn from beneath the Throne of Glory, “the mother of all living things” (Genesis 3:20).
Novel Understandings of Aggadah for Weddings or a Channukat HaBayit “Male and female He created them; […] and He called them, Man (Adam)” (Genesis 5:2): We must understand the matter of being called a name – of her first also being called Adam, but afterwards He called her “woman (eeshah), for from man (eesh), was she taken” (Genesis 2:23); and afterwards [Adam] called her, Chava (Genesis 3:20). [This can be understood] according to that which is written (Deuteronomy 22:8), “When you build a new house, you shall make a parapet for your roof, etc.” For it must be understood why He mentioned specifically a new house, since this law applies even to an old house and in any situation in which one needs to remove a hazard from his home. And [we must] also [understand] that which is written, “if the faller should fall from it” – as Rashi had to stretch. And it appears to me [that it can be explained] according to that which was written in Noam Meggadim on the verse, “Wealth and riches are in his house [and his charity will last forever]” (Psalms 112:3), and by way of further explanation according to that which is written (Avot 4:1), “Who is wealthy? One who is happy with his portion.” I mean to say that the way of most people is to become sad about expenses and happy about that which remains to them. But it is just the opposite! For what remains to him is not his, as it was written about Moonbaz (Bava Batra 11a), “My ancestors stored up [money] in a place where the hand can reach (such that it is not assured).” But [as opposed to them,] he was happy with what he spent on charity and for good deeds, as this is truly one’s portion. And this is the meaning of that which is written, “Wealth and riches are in his house” – meaning to say, and he cannot be certain that there are his – however the charity that he has done is what will last him forever.
Because she was the mother of all the living: And even though she was not the mother of the animals and the beasts, "mother" implies an expression of [being] a matron, as in (Judges 5:7), "I arose, a mother in Israel." And "father" is likewise an expression of lordship and authority, as in (Genesis 4:21), "the father of all who handle the lyre."
חוה, a variant of the word חיות, “life.” It is a derivative of the root: .הוה היה
אם כל חיה, “mother of all living human beings.” According to Rabbi Simmon, in Bereshit Rabbah 20,11, what is meant is the “mother of all living creatures.” According to his view during all the 130 years that Adam lived apart from his wife, male disembodied spirits used her body warmth to produce living creatures that emanated from her womb. Female spirits also used her body as the means to reproduce. Our author directs the reader to a Midrash on Samuel II 7,14 where the words: והוכחתיו בשבט אנשים ובנגעי בני אדם, “I will chastise him with the rod of men and the affliction of mortals,” are explained in the manner he had described. The 130 years of which the Torah speaks are explained in the Talmud Eyruvin 18. A different exegesis: the words אם כל חי, are a compliment to Chavah who is the human mother of the human species. Devorah refers to herself in similar terms at the beginning of her famous song thanking G-d for her and Barak’s victory in Judges 5,7, where she refers to herself as “the mother of Israel.”
And the man, etc.: Now, after he had sensed about her that her nature had changed. As she had [previously] been clinging only to him, but now she had her own sense of good and evil. Hence, he called her Chavah.
Because she was the mother of all the living (chai): If we will explain [it as], "the mother of all people, the expression, "living," is not exact; and is only man called living? Moreover, why did he call her this name after she ate from the tree of knowledge. Rather the explanation of, "all the living," is like that which the Rosh wrote (on Berakhot, Chapter 6, Paragraph 8) in explanation of the blessing, "Who blessed souls, etc. to give life with them to the soul of all the living" - that its meaning is that it is not the essence and necessity of man's life, but rather that which comes as a delight. And similar to this did we explain the meaning of, living, a few times earlier (on Genesis 2:10) - that its meaning is joy and the fulfillment of desire. And behold until the woman had human knowledge, she only wanted what was necessary to live, like a beast. Now that she attained human intellect, "she was" - the explanation of which is, she became - "the mother of all the living," [meaning] she brought forth all the delights of people. And because of that, she is called, "Chavah," and not, Chayah - since it is closer to the words of the reason: That is because most of the time, that delight changes into an obstacle and something that causes damage to people. And they said similarly to this in Bereshit Rabbah (20:11) - that it is [related] to the expression chiviya, meaning a snake that bites the heel.
EVE. The yod and vav are interchangeable. (The Bible says that the woman was called Chavvah because she was the mother of all chai. If this is the case then she should have been called chayyah. Thus I.E. points out that the vav and yod interchange and that chayyah and chavvah are one and the same.) We thus find hoyah and hoveh interchanged in behold, the hand of the Lord is upon (hoyah) thy cattle (Ex. 9:3), and in and thou wouldest be (hoveh) be their king (Neh. 6:6). The reason she was called Chavvah and not Chayyah is to distinguish her name from the noun meaning animal (chayyah).
THE MOTHER OF ALL LIVING. Humans.
Heb. ḥawwah.
Heb. ḥay.
"And he called his wife's name Eve" - named after the joy (חוה) that she brings, and this is why it is said that ten measures of speech descended to the world, and nine were taken by women.
For she was the mother of all the living: Why did he give her a name [only] now, after the sin? And also, he should have called her חיה/Chaya? So it seems that before the sin, she was called חיה/Chaya, corresponding to the "mother of all the חי/living." But after the sin, when she had caused death for generations, her name was changed from חיה/Chaya to חוה/Chava. For חוה/Chava is formed from the term, חויא/snake. And Scripture is coming to explain why he did not call her נחש/snake explicitly: It is however because before this, she was the mother of all the living and called חיה/Chaya. So when he changed her name, it was unnecessary to change more than the yod to a vav, such that some remnant of the original name remain intact.
ויקרא אדם שם אשתו חוה. Adam called the name of his wife Chavah. We must understand why Adam had not named his wife immediately after he met her, before any of the happenings described by the Torah.
Know therefore that G'd had already given the woman a name reflecting her distinction when He named both the man and the woman ADAM. We know from Ezekiel 34,31 that the name ADAM is a great distinction. The prophet proclaims: אדם אתם, "you are Adam" (referring to Israel). Our sages (Yevamot 61) have stated about Israel: "you have been called ADAM, whereas the Gentiles have not been called ADAM." There was therefore no reason for Adam to have named Eve previously. Now that his wife had been seduced by the serpent she had suffered a spiritual decline and no longer qualified for the name ADAM. In fact it is generally accepted that when a person violates G'd's law knowingly he forfeits his original name. This is what Solomon (Proverbs 10,7) meant when he said: ושם רשעים ירקב, that the "name" i.e. the original name of the wicked, will rot. Adam now had to give his wife a name which reflected her function in life, namely that she became the "mother" of all human beings. True, Adam had sinned too, but his sin had been unintentional as already pointed out. He did not forfeit his name on that account.
As a matter of fact Adam too experienced a diminution of status as expressed by his name. The Torah here calls him suddenly האדם, three or four times instead of אדם as previously. You must appreciate that the category of person called האדם is inferior to the one called אדם without the letter ה. Sifri 143 quotes Rabbi Yirmiyah on Leviticus 18,5: אשר יעשה אותם האדם וחי בהם, that האדם should perform these commandments in order to live by them, as including Gentiles. This is so because whenever the letter ה before the word אדם does not signify a definite article it refers to the human species as such. [I have condensed the proof presented by the author. Ed.] Although Adam declined in spiritual stature and forfeited the full extent of his name, this was a temporary phenomenon. The Torah again accords him his full name when it describes that he became the father of Sheth (4,25). He regained his stature having only sinned inadvertently.
There is another reason for the name חוה. First we must understand why "life" is attributed to Eve and not to Adam. After all, Adam was the "father" of all human beings! Besides, if the reason we have given for Adam calling חוה is that she is the "mother" of all human beings, he should have called her חיה, not חוה! Her name was to reflect two new developments. 1) She had listened to the urgings of the seducer. Adam called her by the name of the seducer, the word חוה being the same as חויא the aramaic for serpent. This is the reason given in the Zohar. The second new development was that she was condemned to bear children in pain. She alone deserved to be called "mother" of all human beings because it was only she who had to endure pain in connection with procreation. The Torah did not want to spell out the other reason, seeing that it is already alluded to in the name חוה.
ויקרא האדם שם אשתו חוה, “Adam called the name of his wife Chavah.” According to the plain meaning of the text the word חוה means “talking,” based on Job 15,17 אחוך שמע לי, “I will hold forth, listen to me.” This was another example of Adam displaying his great wisdom when naming creatures. He immediately realized that woman was prone to talk a lot. The fact that most women are very talkative may have been inherited from the first woman. When Adam added the words כי היא היתה אם כל חי, “for she had become the mother of all חי”, this was a reference to all living creatures equipped with the power of speech. He meant to exclude all the living creatures which did not possess intelligence. Midrash Bereshit Rabbah 20,11 sees in the word חוה something analogous to חויא, “serpent.” Seeing she was named thus we can understand why the נחש, the male of the species copulated with her. Based on this our sages have taught us that a person’s name has far ranging influence on what happens to the bearer of that name.
ויקרא האדם, when Chavah had originally been placed before him, he had named her just as he had named all the animals, the name חוה, however, was her individual name, not the name of the female of the human species. It is possible to explain that after Adam and his wife had eaten from the tree of knowledge, Adam gave her this name, seeing that due to having eaten from that tree, their libido had been awakened, and they knew that they would reproduce themselves. This is why Adam added: אם כל חי, the meaning of the word חי here referring to the kind of living creatures who possessed the power of speech. Generic names for human beings such as חי here, are also found in Psalms 145,21 ויברך כל בשר, where David does not refer to the animals blessing the name of G’d, but only to the human species doing this. The same applies to Isaiah 66,23 יבא כל בשר, where the prophet predicts that all of humanity in those days will come once a month to Jerusalem or even weekly, to pay their respects to the Lord in Jerusalem. [probably those living near Jerusalem will come once a week, whereas those living farther away will come only once a month. Ed.] The letter ו in the word חוה instead of the letter י was to distinguish her from the beasts of the field.
ויקרא האדם AND THE MAN CALLED — Scripture now reverts to its previous topic (Genesis 2:20) beginning with “and the man gave names”. It broke it off (that is, interpolated the story of the serpent) only to tell you that through the giving of names Eve became his mate, as it is written (Genesis 2:20) “but for Adam there was not found a help meet for him,” and that therefore “the [Lord God] caused to fall a deep sleep upon him” and formed Eve. But because Scripture writes at the end of the story of creation of Eve (Genesis 5:25), “and they were both naked”, it therefore follows on with the passage dealing with the serpent, to inform you that because he saw her nakedness and that they displayed no feeling of shame in their actions, he desired her, and he came upon them with his evil plan and with deceit.
חוה EVE — חוה has the same sound as חיה (and similar meaning “life”) — she was so called because she gives life (birth) to her children; the interchange of ‘י and ‘ו is similar to that in (Ecclesiastes 2:22), מה הוה לאדם “for what hath a man”, where הוה is used in the sense of היה “to be.”
חוה: Pielform von חיה, die Leben spendende. Es war dem Adam zuvor klar geworden, daß er nicht ewig leben, daß er sterben werde, es war ihm ferner gesagt worden, daß die Frau ihm Kinder gebären werde; da nannte der Mann seine Frau: die Leben gebende. Der einzelne stirbt, die Menschheit lebt, und es ist das Weib, durch welches auch der Mann fortlebt in den Kindern. Adam hätte zürnen dürfen über den Verlust des Paradieses durch sein Weib, und er nennt sie nach der schönsten Bestimmung des Weibes! Dem Manne war Entsagung beschieden, dem Weibe war Entsagung beschieden; aber das Ziel, das dem Weibe für ihre Entsagung gegeben ward, ist das Höhere, sie ist die Retterin vom Tode geworden, die Lebenspenderin, in sie flüchtet sich die ewige Unsterblichkeit der Menschen. Und bedeutsam heißt sie nicht חַיָה, sondern חוה. חוה finden wir immer für die geistige Belebung. .יְחַוֶה רעת ,אֳחַוֶךָ Es ist somit das Weib in jeder Beziehung als אם, als die conditio sine qua non, nicht nur auf das leibliche Leben begriffen, sondern auch in Beziehung auf Geist und Gemüt der den Menschenberuf forttragenden Geschlechter. — Das היתה kann nur die ihr gewordene Bestimmung ausdrücken.
חוה, she is a necessary requirement for the human species to continue life on earth.
כי היא היתה אם כל חי, even though the function of the female of the species listed here also applies to all women after Chavah, she is used as the role model and therefore accorded this name. The reason is that she was the first woman ever to fulfill this role.
A play on the word חיה [alive]. Rashi is answering the question: Why did he not name her חיה? Thus he explained, “A play on the word...”
The man called the name of his wife Eve [Ĥavva]. Before the man imagined that other people would inhabit the earth, there was no reason for him to give his wife a name. He was man and she was woman, and that was sufficient. After learning of their mortality and that the woman would give birth to other people who would replace them, he gave her a name. He chose this name because she was the mother of all living [ ĥai ]. There is much affection and love in the selection of this particular name. Adam could have chosen many other names; he could even have given her a name that reflected some resentment toward her. Despite everything, he called her Ĥavva, as if to say to her: From you life will come to the world.
“The man named his wife Eve” [3:20], because Eve was the mother of all people. That is why Adam called her Eve. This means, the life of the whole world. (Genesis Rabbah, 20.11. Eve, havah in Hebrew, come from the same root as hay, life.) Even though he had given her a name Eve, and she was called woman, (Woman, in Hebrew is ishah, the feminine form of ish, man.) but Adam thought that because his wife committed a sin and caused me to sin, I don’t want to be associated with her. Previously, she had been called woman because she had been taken from me. However, now I must give her another name and she must be called Eve because women talk a lot. (“Women talk a lot.” B. Berakhot, 48b. For a proposed etymology of Eve and talking, see Bahya, Genesis, 3:21.) The word Eve means talking and from talking a lot she became the mother of the whole world. If she had not talked a lot with the snake, she would have not become the mother of the whole world.
The teaching of the Tashbaz in his responsa deserves special attention.57 (Responsa, II. Part. chap. 3.) He was asked about a husband whose treatment of his wife caused her to suffer. The Tashbaz continues: “And all know that he is a very hard man. She cannot endure him because of the many quarrels; he also starves her, so that she actually hates life itself.” His answer was: “He should let her go and pay her the value of the ketubah, for we practice the principle that a ‘woman was created for life and not for suffering’ [based on the biblical explanation of the name Eve: ‘For she was the mother of all living’].”58 (Ketubot 61a, citing Genesis 3:20.) The Tashbaz further strengthens his argument by adding: “A person cannot live together with a snake in one basket… quarreling in the house is more difficult to endure than a home without food.” Finally, he concludes that in the case before him “one compels the husband until he agrees [to divorce her].”
However, these special men who are called by name, who are the foundations of every generation in the generality of the stature of emanation, are: Adam, Noah, Shem, Ḥokhmah, Binah, Da’at; Abraham, Isaac, Jacob, Ḥesed, Paḥad, (Cf. Gen. 31:42.) Tiferet; Moses, Aaron, Pinḥas, and David, Neẓaḥ, Hod, Yesod, Malkhut. All of them [partake] of the roots of the souls which pertain to the complete Adam in the wings of the Shekhinah, mother of all living [cf. Gen. 3:20]. From this [source stem] kings, righteous men, seers, prophets, men of truth, heroes, pious men, understanding men, wise men, the heads of the thousands of Israel.
Chapter (78) 79: Torah [1] "And Judah he sent before him unto Joseph" (Genesis 46:28). As it is said in scriptures: "A small city (Ecclesiastes 9:14), this is the Garden of Eden. And there are few people in it (Ecclesiastes 9:14), these are Adam and Eve. And a great king came to it (Ecclesiastes 9:14), this is the serpent. And he built great fortifications on it (Ecclesiastes 9:14), because God knows, etc. (Genesis 3:5). And a poor and wise man was found in it (Ecclesiastes 9:15), this is Adam, as it is said 'And the man called his wife's name Eve' etc. (Genesis 3:20). And if he had been in the Garden of Eden when the serpent deceived Eve, they would not have eaten from the tree. And he saved her (Ecclesiastes 9:15), 'the woman whom you gave to be with me' etc. and ate (Genesis 3:12), for if he had not confessed to eating, God would have destroyed the Garden of Eden for their sake. But because he confessed, he was expelled from the Garden of Eden, as it is said 'And he drove out and completed' (Ecclesiastes 9:15). And Adam did not remember (Ecclesiastes 9:15), God said 'Adam did not remember, but I remember' as it is said 'And the Lord God called to the man' etc. (Genesis 3:9)."
“The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20). “The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]” (Genesis 3:20). She was given to him to enliven him, but she gave him counsel like a serpent [ḥivya]. Another matter, Ḥava – Adam the first man told [ḥiva] her how many generations she had caused to perish. Rabbi Aḥa said: [Adam said:] The serpent was your serpent and you were Adam’s serpent [ḥivya]. (The serpent was the cause of your downfall, and you, in turn, were the cause of Adam’s downfall.) “Because she was the mother [em] of all living” – Rabbi Shimon ben Elazar said: With [im] all life. (”Life” referring to a comfortable standard of living.) It is taught: If [someone’s husband] becomes wealthy she ascends with him, (If a husband becomes wealthy and hires servants, his wife is excused from her domestic duties. She thus ascends in status, as at the time of her marriage she had been required to perform them.) but if he becomes poor she does not descend with him. (If a husband was rich at first, able to hire servants, thus exempting his wife from household chores, and then he becomes poor and unable to afford domestic help, his wife nevertheless remains excused from household chores, and does not descend from her original status.) Rabbi Simon said: “Mother of all living” – the mother of all living beings, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, the male spirits (Demons.) would be aroused by her and she would bear offspring from them, and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [adam]” (With punishments inflicted by malevolent spirits, described here as “children of Adam.”) (II Samuel 7:14); the children of Adam the first man. There is one opinion that says that house spirits (Malevolent spirits that inhabit one’s house.) are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. Spirits of the field – there is an opinion that says they are better for a person, because they are not intimately familiar with his sinful thoughts. And there is an opinion that says that they are worse, because they did not grow up with him.
(Deut. 1:1:) THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Come and see. (Tanh., Deut. 1:2.) When the Holy One said to MOSES (in Exod. 3:10): I WILL SEND YOU UNTO PHARAOH, Moses said to him: You are doing me an injustice. (Gk.: bia.) (Exod. 4:10): I AM NOT A MAN OF WORDS. He said to him: Seventy languages are spoken in Pharaoh's palace. (Palterin. Gk.: praitorion; Lat. praetorium.) Thus if an embassy (Gk.: presbeuterion.) comes from another place, they may speak with them in their own language. When I go on your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying: Look at the agent of the one who created the world and all its languages! Does he not know how to listen and reply? See here, something is wrong! (Gk.: bia.) (Exod. 4:10:) I AM NOT A MAN OF WORDS. (Exod. 6:12:) {SEE} [FOR] I HAVE UNCIRCUMCISED LIPS (i.e., a speech impediment). The Holy One said to him: But look at the first Adam. Since no creature taught him, where did he know seventy languages? It is so stated: AND HE RECITED NAMES FOR THEM. (The citation is not found in Scripture. Cf. Gen. 2:20: AND ADAM RECITED NAMES FOR ALL CATTLE…., a reading which what follows assumes. The midrash is also assuming that the beasts already had names, which Adam merely recited.) "A name for every beast" is not written here but: NAMES (in the plural). [Who gave Adam a mouth that would recite names, a name for each and every in seventy languages?] The mouth that said (in Exod. 4:10): I AM NOT A MAN OF WORDS, said (in Deut. 1:1): THESE ARE THE WORDS. The prophet also cries out and says (in Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Why? (Ibid., cont.:) BECAUSE WATERS SHALL BREAK FORTH IN THE WILDERNESS AND STREAMS IN THE DESERT. It is therefore stated (in Deut. 1:1): THESE ARE THE WORDS.
(Gen. 17:3:) THEN ABRAHAM FELL ON HIS FACE. Before he performed circumcision, he would fall < on his face before the Holy One >. (Tanh., Gen. 3:20.) After he performed circumcision he did not fall < on his face >. Moreover, the wicked go down into Gehinnom only because of foreskin, as stated (in Is. 5:14): THEREFORE SHEOL HAS ENLARGED ITS DESIRE < AND OPENED ITS MOUTH FOR THOSE WITHOUT A STATUTE > (i.e., without circumcision). In the world to come, however, the Holy One will save Israel from Gehinnom by virtue of circumcision, as stated (in Prov. 31:21): SHE (i.e., Israel) HAS NO FEAR FOR HER HOUSEHOLD ON ACCOUNT OF (Gehinnom's) SNOW BECAUSE ALL HER HOUSEHOLD ARE DRESSED IN SCARLET. (Scarlet is the color of the blood from circumcision. Buber suggests reading SCARLET as TWICE in accordance with PRK 10:4, according to which the household of Israel wears the two parts of circumcision, the cutting off of the foreskin and the rolling back of the inner lining of the prepuce.)
Another lesson we have to learn from this portion is to be careful not to use our power of speech to speak slanderously as the serpent had done, seeing that for every other sin there is some way to atone through some punishment, but the only sin that could not be atoned for was the slanderous use the serpent made of its tongue. Its punishment was not designed to elevate and rehabilitate. Of course, we also learn to be careful with what we eat, seeing that Eve sinned by eating forbidden food. Seeing that the Torah permits the cutting down of a tree only "if you know that this tree is not a fruit bearing tree" (Deut. 20,20), we learn that food is to be treated as something sacred and must not be wasted. We have a tradition that the prophet Ezekiel did not eat any meat if there was a question of the animal having been healthy etc., i.e. if a halachic ruling was deemed necessary concerning its fitness to be eaten. Just as consumption of food of a forbidden kind caused death, so fulfillment of the command to eat in sanctity which is hinted at in the words מכל עץ הגן אכל תאכל, "From all the trees of the garden you shall surely eat" (Genesis 2,16), is a commandment which promises life. The expression אם כל חי, which contains all the letters of the word for food, i.e. מאכל alludes to this. I have discussed this at length in my treatise dealing with the letters of the Aleph Bet when discussing the letter ק, at which point I have also explained the rabbinic statement that the word בראשית tells us that the world was created for the sake of the חלה תרומה and בכורים Jews separate from their dough or harvest respectively and dedicate to G–d. So much for the lessons of סור מרע, "desist from doing evil."
The deeper meaning, סוד, of the relationship between צלם and דמות, image and form, is the relationship between soul and body. The attachment of the Essence of G–d, the אין סוף, -to אצילות, the emanation closest to the אין סוף, -is similar to the attachment of our soul to our body. This is a comparison of a general nature, something we described as דרך כלל. The more detailed explanation of this, which I have given in my treatise תולדות אדם, describes the soul נשמה, as something Divine, originating in the upper regions of the Heavens. I have discussed also the sources of our other spiritual forces such as נפש and רוח in that treatise. Generally, we find those three spiritual forces as being mentioned in the Bible, though on rare occasions the Bible also uses two more names for our spiritual forces, חיה and יחידה. In my treatise תולדות אדם I have also discussed the meaning of such verses as ויהי האדם לנפש חיה, "Man became a living creature" (Genesis 2,7), as well as the verse היא היתה לאם כל חי, "She has become the mother of all living human beings" (Genesis 3,20), and הן האדם היה כאחד ממנו, "Here man has become like one of Us" (Genesis 3,22). The last verse alludes to the deeper meaning of the spiritual force called יחידה. In that connection we have also discussed the significance of דמות, the body. We have explained there that G–d created man with seven facets, the head to correspond to the upper three of the emanations כתר, חכמה, בינה, the two arms corresponding to the emanations, חסד, גבורה. The torso corresponds to the emanation תפארת, the "covenant" with the sexual organ draws the torso towards the emanation יסוד, whereas the two thighs corresponds to the emanations נצח, הוד. Man cleaves to his wife (Genesis 2,24) by means of the "covenant" with his sexual organ. The latter function of the body corresponds to the emanation מלכות. In the treatise בית ישראל, which follows the treatise תולדות אדם, I have dealt with the mystique contained in the various names for other parts of the body.
Adam named his wife Eve, because she would become the mother of all life. The Lord God made garments of skin for Adam and his wife and clothed them. (3:20–21)
כל נדר וכל שבועת אסר לענות נפש, “any vow or oath which results in a personal affliction, etc.” Here the Torah teaches that the fact that the Torah has granted the husband of a woman the right to interfere with her vows and to annul them is not a carte blanche applicable to any type of vow. The husband’s authority applies only when such a vow results in personal pain or discomfort also involving him in his marital status. If his wife were to vow not to wash or bathe herself, keeping such a vow would clearly interfere with their marital life; as a result of such considerations the Torah permitted her husband a veto power over such vows. It goes without saying that the husband can veto any vow of his wife which would interfere directly with their family life together. The husband’s authority extends to his wife’s vowing not to use eye-shadow or even certain products for sale in specific stores. We derive all this from the words בין איש לאשתו “between man and his wife,” in verse 17. The reason the husband has the right to interfere in vows concerning either ענוי נפש, self-affliction, and matters directly involving inter-marital relations is that his wife (any wife) is subservient to her husband in two areas; he is entitled to demand that his wife appear attractive to him and not take measures which result in her becoming physically repugnant to her husband. Our sages in Ketuvot 62 understood this concept as derived form Genesis 3,20 “for she (Chavah) is the mother of all living beings,” as meaning that the wife’s purpose in life is to enhance the quality of life of her husband not the reverse. In matters of their sexual relations there is no need for additional proof that the wife is subservient to the needs of her husband as denial by the wife of the husband’s legitimate rights whether with a vow or without a vow means that she endangers her marriage and would forfeit her כתובה upon being divorced for cause. In matters which have no bearing on the successful relations between husband and wife the husband has no authority to interfere with his wife’s vows.
אשר לא תקח אשה לבני מבנות הכנעני, “that you will not take a wife for my son from amongst the daughters of the Canaanite, etc.” He warned Eliezer not to take a wife from a nation which was cursed. When a woman is predestined for destruction, she is apt to drag her husband in the same general direction. This is precisely what the mother of all human beings did (compare Genesis 3, 20). You are aware that this is what happened to Solomon who married a number of alien women (Kings I 11,1). The prophet testifies there that it was these women who turned his heart from being completely loyal to G-d. This is the reason that it has become the custom of the Jewish people to read this portion (in the presence of the assembled guests) to a bridegroom on the day when he gets married to remind all the people to be very circumspect in their choice of life-partners. (There is a section on this custom in Zunz: “Ritus” page 15). The Avudraham at the end of ברכת נשואין brings the custom as “on the Sabbath of the seven days of the Chuppah one reads this section before the bridegroom, etc.” (apparently in the Synagogue during the regular morning service). The groom is reminded not to marry a woman because of her physical beauty, as Solomon has said in Proverbs 31,30 ,שקר החן והבל היופי, “grace is deceptive, and beauty is vain.“ He should also not marry a woman because she is wealthy, as money is apt to develop wings and to fly off just like an eagle (compare Proverbs 23,5). The groom should also not marry a woman because she is a member of a powerful, and influential family and he hopes to become powerful and influential himself due to his wife’s connections. If these are a groom’s considerations in the choice of his wife he will be punished and will likely fail on all three counts. The guiding considerations when choosing a wife have to be reverence for G-d, choosing a family which enjoys a good reputation. Seeing that in the majority of cases the daughter‘s character is similar to that of her brothers, one may form some idea about a girl by observing the way her older brothers conduct themselves. (compare Baba Batra 110).
[57] The Mind in us—call it Adam—having met with outward Sense, called Eve, the source, we hold, of life to all living bodies (Gen. 3:20) approaches her for their mutual intercourse. She for her part takes in and catches as in a net the external objects of sense, as nature bids. Through the eyes comes colour, through the ears sound, through the nostrils smell, through the organs of taste flavours and through the touch all solid matter. Thus conceiving and being made pregnant, she straightway becomes in labour and bears the worst evil of the soul, vanity of thought. For the Mind thought that all these were his own possessions, all that he saw or heard or smelt or tasted or touched—all his own invention and handiwork.
Why Adam called his wife Life, and affirmed to her, "Thou art the mother of all living?" (Genesis 3:20).
[53] “For Adam,” it says, “called the name of his wife ‘Life,’ because she is the mother of all things living” (Gen. 3:20), that is doubtless of those who are in truth dead to the life of the soul. But those who are really living have Wisdom for their mother, but Sense they take for a bond-woman, the handiwork of nature made to minister to knowledge.
And we answered his question from this amoraic statement: When a woman marries a man, she ascends with him to his socioeconomic status, if it is higher than hers, but she does not descend with him if his status is lower. Consequently, if his family is not accustomed to nurse, she is not obligated to nurse either. Rav Huna said: What is the verse from which this is derived? It is derived from: “She is a man’s wife” (Genesis 20:3). The Gemara explains: The word used here for “wife [be’ula]” hints through similar spelling that she ascends in status with the ascension [aliya] of her husband but does not descend with the descent of her husband. Rabbi Elazar said: There is a hint to this principle from here: “As she was the mother of all living” (Genesis 3:20), which indicates that she was given to her husband for living with him, but was not given to suffer pain with him.
The man called his wife’s name Chavah, [Eve] because she had become the mother of all living [people].
And Adam named his wife Eve because she was the mother of all living, speaking beings
And Adam called the name of his wife Hava, because she is the mother of all the children of men.
| וַיַּ֩עַשׂ֩ יְהֹוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כׇּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ | 21 J | And God יהוה made garments of skins for Adam and his wife, and clothed them. |
And this is (Ex. 1), “And it came to pass, when the midwives feared God, and He made them houses.” This is the aspect of the housings of the tefillin. For the midwives are the aspect of the children's mother, drawing the light of tefillin, which are the aspect of mother, upon the son, who are the aspect of giving birth to the brains, the aspect of (ibid. 13), “Sanctify to Me all the male firstborns, whatsoever opens any womb” as mentioned. And this is, “And it happened, when they feared” specifically. For tefillin are the aspect of fear, as written, “And all the people of the land shall see that Hashem's name is called upon you, and they will fear you.” And our Rabbis z”l explained these are the head tefillin. For the midwives are the mother of Aharon and Moshe. And Miriam their sister was the second midwife, from whom royalty issued, as Rashi explained there. For Moshe and Aharon are the essence of the tefillin. Aharon the Kohen Gadol is the aspect of the Eight Tiqunei Diqna of the Kohen Gadol, which are the aspect of the eight elders, the aspect of the eight head and arm tefillin passages as mentioned. Moshe Rabbeinu is the aspect of the Supernal Elder, who boasted that he is extremely old and yet is young and suckling entirely etc. and the whole world does not amount to him so much as an eyeblink etc. This is the aspect of Moshe Rabbeinu a”h who is the aspect of (ibid. 2), “And behold, a crying youth,” that even tough he reach what he reached, the perfect aspect of the Elder in Holiness, still he was entirely in the aspect of youth and suckling, in the aspect of (Ps. 37), “I have been young and also old,” that even though I have become so much an elder, still I am entirely young and suckling, which this is the aspect of the boasting of the foremost level elder who is the Blind One as mentioned. And therefore Moshe attained that it was written of him (Deut. 34), “His eye was not dim and his natural force was not abated” — even after death. For no oldness jumped upon him at all, even when dying at 120 years age. For he attained the ultimate elderliness, yet remained entirely suckling, as if he still had not begin living at all, as written (ibid. 3:24), “You have begun to show” etc.; that is, he still did not grasp at all; Hashem Yithbarakh only began showing him his greatness etc. Which, all this is the above aspect, always beginning anew as mentioned. For Moshe is the aspect of “MaN/Manna,” as is known, of which it says (Ex. 17:15), “For they did not know MaH/what it is.” It is impossible to at all know what he is, that someone born of a woman should attain what he attained. And this is the letters of MoSheH being Shin MaH — Shin, the three fathers who are the entirety of the brains, entirety of the tefillin; but everything is drawn from the aspect of MaH, the aspect of, “For they did not know what it is,” which this is the essence of the aspect of Moshe, who is the aspect of the aforementioned elder, who was elder and suckling etc. as mentioned, who is the root of everything and above everything as mentioned. As written (Num. 12), “And the man, Moshe, was extremely humble” etc., which is the aspect of (Ps. 131), “Like a weaned child with his mother; my soul is with me like a weaned child,” which David said. And this is that it is written in the Zohar, regarding Moshe, that amongst the Sabas/Supernal Elders he is the Elder, and amongst the sucklings he is the suckling, that is, as mentioned, that he is old and suckling etc. as mentioned. And this is his saying (Deut. 31), “I am one hundred and twenty years old today” — today my days and years are filled, for he can longer go, as our Rabbis z”l said (Sotah 13b), “this teaches that [the gates of wisdom] were closed to him. For he needed to live the aforementioned long life, going each time further and further, and when he cannot go further he was forced to pass away, as discerned in the holy talks of Rabbeinu z”l. And therefore (ibid. 34), “And no man knew his burial-chamber,” for they did not know what he is, as mentioned. Hence Moshe is the aspect of the aforementioned Supernal Elder, who is the root of tefillin, which are the aspect of the face's skin beaming, which Moshe attain, which are the aspect of the light of tefillin, as Rabbeinu z”l said in the torah, “Markevoth Par`oh..” (LM #38), from the aspect of that Elder. And Aharon is the aspect of the eight Tiqunei Diqna, which are the aspect of the eight tefillin passages that are drawn from Moshe's aspect, from the aspect of that Elder. And this is, “And He made them houses” — houses of priesthood and royalty (Sh”R 1). Houses of priesthood are the aspect of tefillin, which are the aspect of the priesthood's sanctity as mentioned, the aspect of the sanctity of the firstborn, to give him to the Kohen as mentioned. And houses of royalty are the aspect of kingship of David Mashiach, the aspect of Emunah, which all this is the aspect of tefillin as mentioned. And the essence of tefillin's sanctity is the aspect of grasping Godliness, which the true tzaddiqim, who are from the aspect of Moshe, draw upon us, through many constrictions, which this is the main thing, that they manage to attain such a high and enormous perception, that they can constrict and clothe the perception in many constrictions and vestments until we too can manage to grasp Godliness as mentioned. And this is the aspect of tefillin housings, for it is impossible for us to receive the light of the passages themselves except by way of the housings and straps, which are the aspect of limitations and vessels of `Olam haTiqun, to receive the light by degree and measure. For they are able to enter the aspect of the “Empty Space" and reveal His Godliness there, and thereby make holy vessels. For the essence of these vessels' genesis is by means of repair of the Empty Space which is the beginning of the limitation, which is the root of all the vessels and masks generated from the coarsening of the light and its becoming distant from the Emanator. For if there was no Empty Space then the coarsening of the light and its distancing would be irrelevant etc., as explained and discerned in the Writings. Hence the essence of the vessels' genesis derives from the aspect of the Empty Space. But by means of Adam haRishon's failure he was seized in his vessels, the essence of which is in the aspect of the skin, which is the ultimate vessel, the exterior of the exterior; and that is where he was seized the most as mentioned, which this is the aspect of the “Serpent's bite,” from whence is the grip of all the Qelipoth/Husks, God forbid. And therefore the main repair is by means of purifying and processing the hide in sanctity, which is the aspect of repair of the imagination, repair of the Empty Space, which the aforementioned great Tzaddiqim attain repairing, to the point that from it, specifically, they make the aspect of holy vessels to receive the light in degree and measure. Which, this is the aspect of the hide of a pure beast, insofar as the essence of writing the Torah and tefillin is on the hide specifically, and as mentioned. And this is the aspect of the housings made of hide. For we need to receive the light through limitations and vessels that are made by the repair of the Empty Space which is the aspect of repairing the imagination, which is the aspect of hide, as mentioned. And this is the aspect of (Gen. 3), “And Hashem-God made Adam and his wife garments of skin and clothed them” — garments of skin specifically, for the main repair is repairing the skin etc. as mentioned. For, the garments of skin are the aspect of Tallith and Tefillin, which come from skin and from the hair that grows on the skin, as explained in the Etz Chayim. Which, this is the aspect of (Ex. 22:26), “ki hu kesutho levaddah/for that is his only covering” — this is tzitzith; “hi simlatho le`oro/it is his garment for his skin” — this is tefillin (Tiqqunim #69), which are more internal and lofty than tzitzith, as written there. And all this is the aspect of repair of the imagination, which is repair of the Empty Space, as the essence of the repair is by means of Emunah as mentioned. And this is, “And it came to pass, as the midwives feared God” — feared specifically. For holy piety is the aspect of repair of the constriction and stricture of the Empty Space, which is sweetened at it root by means of holy piety, which is the aspect of a “holy decree,” as is known. Therefore by the aspect of piety are made housings, which are the aspect of fixing the vessels and limitations to receive the tefillin's light by degree and measure as mentioned. And this is, “And it came to pass, as they feared... [God] made them housings” as mentioned.
And this is as our Sages taught: Whoever is brazen-faced, it is a certainty that his ancestors’ feet never stood at Mount Sinai (Nedarim 20a). For the First Man blemished the aspect of tefilin, which is an aspect of the Tree of Life, (Isaiah 38:16), “O God, [with these things] on them, they live.” And he attached himself to the Tree of Death. As a result, He drove him away from the Garden of Eden (cf. Genesis 3:24). For the brazen-faced person [is destined] for Gehennom (Avot 5:23). But when he repented, it is written (Genesis 3:21), “[God] made them leather garments”—this is tefilin .
The fire on the altar shall be kept burning, not to go out, etc.: And the idea is that Adam, the first man, saw from one end of the world to the other with the light of the six days of creation. But after he sinned, the light disappeared; that is He hid for the righteous in the future to come. As in the beginning, before the sin, the light was revealed; whereas after the sin, it was clothed in the garments with which He clothed the light. That is that the light is clothed within the Torah. And this is [the meaning of]: And the Lord, etc. made garments of skins [or] (Genesis 3:21). But in Rabbi Meir's Torah, it was written, garments of light [ohr], with an aleph. Yet that is difficult: Is it not that if an aleph replaces an ayin, the Torah is disqualified? So either way — either our Torah is disqualified, or Rabbi Meir's Torah is disqualified. But it can be said it is since Rabbi Meir's name was Nehorai [giver of light], as he would enlighten the eyes of the sages about the law. That is that the Torah that Rabbi Meir wrote by way of a scribe was written with an ayin [or], like our Torah. However Rabbi Meir's Torah is that which he taught the people of his generation and enlightened their eyes. This means that he taught them how to arrive at the hidden light within the Torah. For since it is clothed in garments, not everyone is able to arrive at the hidden light. So Rabbi Meir would teach the people of his generation and enlighten their eyes to [know how] to arrive at the hidden light.
This verse make these afflictions depend upon the skin. This is based on the verse that says: "...the Lord God fashioned garments of skin for the man and his wife and God dressed them." (Genesis 3:21) The Midrash refers to a distinction between the "garments of skin" and "garments of light." It was because of sin that they came to be garbed in this coarse clothing, the skin of the snake. All of corporeality derives from there. Previously, they were in a spiritual state, as is said of the future. At the giving of the Torah, too, Israel were ready for this state. That is why it says of Moses that the skin of his face shone. (Exodus 34:29) He so redeemed "skin" that he was lit up through the shining speculum. But we did not remain at that rung. Therefore, the afflictions reappeared; the Midrash teaches that it was sin that made us again impaired. It is also known, however, that the skin is porous, containing many tiny holes. These allow the light to shine through its "shells." Only sin clogs up those pores, so that "darkness covers the earth." (Isaiah 60:2) That is why "the leprous affliction" is translated [into Aramaic] as segiru or "closing." Now we also understand why the purification rites are assigned to Aaron and his sons the priests; it was they who set right the sin of the Golden Calf.
Now it is written, (Genesis 3:21; Also see Siddur Im Divrei Elokim Chayim, Shacharit 60d; Birchat HaMazon 115b; Milah 147a-148d; Biurei Zohar, Balak 149d; Maamarei Admor HaEmtza'ee, Vayikra Vol. 2, pg. 493; Torah Or, Lech Lecha 12c.) “And HaShem Elohim-יהו"ה אלהי"ם made for Adam and his wife cloaks of leather (Ohr-עור) and garbed them.”
Garments of skins: That is to say, garments for the skin of their flesh; as no beast had yet been flayed. And likewise did Onkelos translate [it].
כתנות עור, according to Rashi, “tunics made of skin/leather.” This “leather” was smooth as nails, no hair ever having been on it. Rashi contradicts commentators who explained the term as referring to the skins of hares which are completely covered with hair. (Compare Bereshit Rabbah 20,20)
כתנות עור, the term כתונת is familiar to us from the outer garment made for Joseph by his father, and the linen tunic worn by the High Priest, was intended to cover their bodies and their flesh, as described in Job 5,5, the extremities of their bodies, as opposed to the torso. The point is that the material was not taken from the body of a large mammal that had died, as there had not been time as yet for such skin to have been stretched to make it into leather. Compare Onkelos. According to some opinions the material stemmed from the Leviathan, the female of which G-d had killed and whose meat had been salted away by G-d for use to serve to the righteous in the future.
וילבישם, “He dressed them.” First Adam and Chavah had made some kind of aprons that could be tied around their loins.(3,7) Now their entire bodies were covered by these tunics.
Garments of skins and clothed them: The explanation of the verse is that the garments were not made in such a way that they would dress themselves. Rather the Holy One, blessed be He, dressed them. Meaning, they were made on their flesh, so that they would not come to revealing nakedness at the time that they were dressing themselves and would not be able to cover themselves among the leaves of the trees, as was the case at that time - as I wrote above (Haamek Davar on Genesis 3:8).
GARMENTS OF SKIN. Some say that Adam and Eve originally consisted of bone and flesh, and God now covered them with skin. (The problem which the commentaries found in this verse is, where did the skins to cover them come from? No animal was yet killed or had died so that its skin would be available for use as material for clothes (Filwarg).) Others say garments of skin means garments for their skin. (The garments were not made out of skin. They were garments for their skin. These commentators interpret as if written le-or.) Still others say that there exists an animal which has a form similar to that of man, and God commanded that it shed its skin. (Hence the skin. The skin garments thus fitted man perfectly.) However, one should in reality not bother to inquire into this matter. We ought to believe that God made garments of skin for Adam and Eve. Who can recount all of God’s mighty acts? Who can tell of all of his wonders? There is no end to God’s greatness.
"And He dressed them" (Genesis 3:21). As for Aaron, "And He dressed them with tunics" (Leviticus 8:13). This teaches that the Holy One, blessed be He, made clothes of priesthood for Adam. It is also stated in Genesis Rabbah that the firstborns and the priests served in these garments, and there are eight letters in this verse corresponding to the eight garments of the priesthood.
ויעש ה' אלוקים לאדם ולאשתו כתנות עור. “The Lord G-d made leather coats for man and his wife.” According to the plain meaning of the text, G-d made superior kinds of garments for them, garments which would cover their entire bodies and which would make them look distinguished. This had become necessary as their inherent dignity had turned to shame (compare Psalms 4,3 עד מה כבודי לכלמה, “how long will my honour be shamed?”) as long as only their genitals were covered by the fig leaves. Perhaps this leather was made from the animal called Tachash which the Jewish people used as a covering for the Tabernacle in the desert . According to Tanchuma on Parshat Terumah 6, the Tachash had been created only for that purpose at the time. Possibly, here too, the animal out of whose hide these coats of Adam and Chavah were made had been created only for that purpose. According to Shabbat 28, the Holy Ark and other vessels of the Tabernacle were wrapped in the skin of the Tachash when they were being transported. Afterwards, these covers were hidden, never to be found again. Apparently this skin was multi-coloured. This would help to make anyone dressed in it look very distinguished. Onkelos translates עור תחש as ססגונא “a multi-coloured skin.” The opinion of our sages appears to be that these garments had pictures of all the birds of the world and that Adam bequeathed them to his son Cain. When Cain was killed, they passed over to Nimrod; this is the meaning of Genesis 10,9 והוא היה גבור ציד “he was a very prodigious hunter.” At the death of Nimrod, these garments became the property of Esau. When the Torah speaks of these valuable garments which Esau entrusted to his mother (Genesis 27,15), the word חמודות, “desirable,” means that Esau (also a hunter) had long desired to obtain these garments from Nimrod. Now to a homiletical approach. In Bereshit Rabbah 20,29 the copy of the Torah in the possession of Rabbi Meir, had the word “OR” כתנות עור spelled אור, “light.” The meaning of this comment is that G-d dressed Adam and Chavah in clothing consisting of different degrees of “light.” This “light” was a derivative of the אור העליון, “light in the celestial spheres,” similar to the rays of light which Moses’ forehead emitted when he came down from Mount Sinai (Exodus 34,29). In Gan Eden such light still prevailed. The quality of the clothing given to the person so clothed relates in some degree to the quality of He who provides such clothing, in this instance G-d Himself. It was G-d’s intention for this clothing to exist indefinitely and for the wearers to be similar in stature to the angels.
ותפקחנה עיני שניהם, “The eyes of both of them were opened, etc.” The Torah simply describes a customary process, involving the intellectual faculties of man, i.e. that after body and soul have sinned they become aware of the wrong they have done, that because of the wrong they have done they have lost stature. They realize that they have allowed their cravings to dominate them. This is the process described here as “their eyes were opened.” This “opening” does not refer to their gaining of additional insights. On the contrary, they now became aware of a failing. When their eyes were “opened,” they realized that they had actually lost something, that instead of achieving something new they had lost something they had previously possessed. They realized how fortunate they had been when they were not enslaved by various physical desires, whereas now they had to struggle to become free of these cravings which had become as indispensable for them as clothing. This is the deeper meaning of the word וידעו, they were drawing on the powers of the עץ הדעת, “the tree which communicated this intimacy with good and evil.” A wealthy man usually does not appreciate all the advantages he enjoys but he takes them for granted. It is only when he is deprived of them that he realizes in retrospect how fortunate he had been while he possessed what is now lost to him. This is precisely what happened to Adam and Chavah. Their “eyes were opened,” they now appreciated what great stature they had possessed prior to their sin. כי ערומים הם, “that they were naked.” The very power of desire which now “clothed them,” made them condemn a certain state which previously they had not seen fit to condemn. As a result of their sin both their bodies as well as their intellects felt exposed, bereft of the protective cover provided by knowledge that one has lived meritoriously. At that point they understood that G-d’s warnings had been justified and they felt ashamed for having transgressed it. Their feelings of shame were like those of a thief who has been found out (compare Jeremiah 2,26).Their feeling of shame and embarrassment included the fact that they had not observed the prohibition of the Torah’s commandments, seeing the Torah was comparable to a garden. This is the meaning of “they heard the sound of the Lord G-d moving about in garden in the breeze of the day; and man and his wife hid himself on account of the Lord G-d.” The word האדם here refers to man’s intellectual powers. The “sound of the voice of the Lord G-d” which the Torah mentions here is a reference to the heavenly tribunal to which all creatures will have to answer after death when they are ordered to appear before the King of Kings. This is the meaning of G-d asking in this verse איכה, “where are you?” G-d referred to the moral level which man had sunk to. In the future, when examining man after his death on earth, He will want to know to what level of Torah study and observance man had risen to during his life on earth. The additional letter ה at the end of the word איכה, is an allusion to the five Books of Moses. We find a similar construction in Psalms 139,8 ואציעה שאול הנך, “and when I descend to Sheol You are there too. The extra letter ה at the end of the word ואציע is a hint that man will be examined for how he related to the five Books of Moses.
When the Torah reports Adam (man) responding את קולך שמעתי בגן, “I have heard the sound of Your voice in the garden,” this was a response by man’s intellectual faculties and is to be understood as if he said “I have understood Your intention when You called out my name and I have heard the warnings which are written in the Torah.” The word ואירא, “I was afraid,” refers to the fear of the Day of Judgment. When Adam added כי עירום אנכי, “for I am naked,” this was an admission that he felt inadequate, had not fulfilled the Torah’s commandments. He had neither Torah study nor Torah-observance which he could cite in defense of his actions. This is the deeper meaning of why he said אנכי instead of אני. [The word is a reference to the first word in the Ten Commandments.] When he added ואחבא, “I hid myself,” it means “I was ashamed.” It is natural for a person who is ashamed of something to hide from the one he is ashamed of. מי הגיד לך , “who has told you?” G-d wanted to know who was the cause that he felt exposed, bereft of merits. המן העץ אשר ציויתיך, “Did you by chance eat from the tree which I commanded you?" Did you violate My commandment and did what I prohibited you to do?
Adam answered: “the woman that You have given me, etc.” Adam’s intellectual faculties responded to the question saying: “indeed I did violate Your commandment. As to he reason? It was the woman You gave me, i.e. the חמר, the material part of me which violated Your commandment.” She was supposed to be my helpmate and instead Your intention was foiled. She (the חומר, the material part), is the cause that I have experienced this terrible pain.” The reason the Torah added the letter ה at the end of the word נתתה, “You have given,” is an allusion to the five senses which comprise the perceptive powers of the physical part of man, the חומר. In other words, Adam (man) blamed the addition of powerful physical material for his failure. He (his wife, also part of “man,”) added further that the serpent had seduced him (her, respectively). This simply meant that Adam and Chavah blamed the seductive powers of Satan for having been seduced. Their argument was that חומר, physical material, without the addition of the seductive powers of Satan would not be something harmful at all. Thereupon G-d first of all cursed the serpent, read “evil urge,” condemning it to henceforth crawl on its belly; this was a tremendous demotion as up until then the serpent (read Satan) had conducted itself like a king, and even Solomon referred to him a מלך גדול in Kohelet 9,14. It is a mark of a king that he walks upright holding his head erect. The serpent now lost this ability. This brought in its wake a greatly reduced ability of the serpent (read evil urge) to seduce man as it could no longer give itself airs fooling man about its true nature.
ועפר תאכל כל ימי חייך, “and you shall eat dust as long as you live.” The period of which the Torah speaks is the period of the resurrection when the serpent will no longer be allowed to feed on other creatures as it does nowadays. It was sort of a challenge. We had explained that “to eat means to destroy.” G-d told the serpent, the seducer, Satan, that in the days of the resurrection it would have to restrict its activities to he dust, if indeed it were able to seduce dust to sin. It would no longer be allowed to seduce living creatures. ואיבה אשית, “and I will put enmity, etc.” When you hate someone you keep your distance from that person. The purpose of G-d making enmity between man and Satan (serpent) a natural state of affairs was to ensure that they would keep apart as much as possible. This state of affairs would not be achieved until the days of the resurrection The message is that at that time even the חומר, the material side of man, would be totally pure, not accompanied by any input from Satan. This idyllic state of affairs has been forecast in Kings I 5,18 when Solomon sent a message to Chirom in which he said (amongst other things) ועתה הניח ה' אלוקי לי מסביב, אין שטן ואין פגע רע, “But now the Lord my G-d has given me respite all around; there is no adversary and no one to cause harm.” Our verse is an allusion to the distant future forecasting the destruction of the power of the seducer, the evil urge. Another scriptural reference to that distant future is found in Isaiah 25,8 בלע המות לנצח, “He will destroy death forever.” Next G-d punished the חומר, the representative of everything material, in this instance Chavah He said הרבה ארבה עצבונך וגו' “I will greatly increase your pain, etc.” This means that “because you were not careful to resist the seduction of the evil urge I will punish you. Just as you had had indulged in bodily pleasures and increased your enjoyment of vain values, now you will experience pain even when engaged in fruitful activities such as having children.” This is the reason the words הרבה ארבה appear twice. Again we see the punishment fitting the sin, i.e. you indulged in too much pleasure only in order to suffer too much discomfort. ולאדם אמר כי שמעת לקול אשתך, “and to Adam He had said: “because you listened to the voice of your wife, etc.” G-d meant: “you are being punished because you preferred to heed the call of the physical part of man over My commandment.” ארורה האדמה בעבורך, “the earth has now been cursed for your sake.” This was an additional form of cursing the חומר, physical matter, which reflects the productivity of man’s intelligence. This חומר is now being called אדמה, “earth,” G-d added: בעצבון תאכל לחם, “through pain or suffering will you eat bread.” Adam’s punishment was that his intellectual prowess could no longer make the חומר, the physical matter, do its bidding without his encountering opposition. even in the days of resurrection. This was indeed a very harsh curse, and we have already been told in Daniel 12,2 that even during the days of the resurrection not all people will enjoy the same privileges. Some will be resurrected in order to lead a life of infinite duration, whereas others will be resurrected in order to face everlasting shame and abhorrence. This is the meaning of the words: ורבים מישיני אדמת עפר יקיצו, אלה לחיי עולם ואלה לחרפות ודראון עולם. When G-d added כי עפר אתה ואל עפר תשוב, this was an explanation to Adam that seeing he had allowed the physical part of himself to dominate him it was natural that in the end his intellectual part would share the fate of his חומר and he would die and disintegrate. As far as the concluding words of the entire episode i.e. כתנות עור וילבישם are concerned, they are needed seeing that the Torah had spoken about the future generations during the resurrection who would enjoy infinite life. [Seeing that this generation, i.e. Adam and Chavah, had now forfeited their right to infinite life on earth, these words were reassurance for that future time. Adam and Chavah had repented, hence G-d related to them accordingly. Ed.] It pays to look closely at the verses in which G-d’s punishment for Adam and Chavah are described. Whereas G-d’s name is mentioned in connection with the curse of the serpent, the Torah refrains from mentioning G-d’s name in verses 15-19 when the punishment meted out to Adam and Chavah is described. G-d is referred to repeatedly only in the third person as “He.” This teaches that G-d makes every effort to prove that evil never originates with Him. Hence He is careful to dissociate His name from it. By contrast, when it came to describing infinite life in the future as symbolised by the last verse in the paragraph, the Torah makes a point of attributing theseכתנות עור to ה' אלוקים, to G-d personally, directly. This whole verse, although phrased in the past tense, actually is a reference to the future as we find in connection with many prophecies. [According to Nachmanides, the reason for this is to lend emphasis to the prophecy, to assure the reader it is so certain to come true that it may be described as if it had happened already.] I believe that the appropriate translation of the word ויעש in the verse ויעש ה' אלוקים לאדם ולאשתו כתנות עור וילבישם, is: “He made something entirely new; He created a new concept.” The words אדם and אשתו are not to be understood literally but refer to the שכל and to the נפש respectively. It is quite possible to think of man and woman in terms of שכל, and נפש respectively, the former the innovative enterprising active force symbolising the male, whereas נפש is a more passive responsive spiritual force and therefore symbolises woman. The נפש accompanies the שכל just like a woman accompanies the male. My revered teacher Rabbi Shlomoh Aderet may his light continue to shine, has similarly explained the matter of Leviathan and its mate, i.e. that these terms are similes for the concepts of שכל and נפש. The verse introduces a vision of a future life on earth after the resurrection. G-d goes on record that when that time arrives He will make a new creation for שכל and נפש. This will be known as כתנות עור, i.e. as “bodies,” The word וילבישם “He dressed them,” means that at that time G-d will provide a body for שכל ונפש who are the first part, the intangible part, in man’s resurrection. We find a parallel concept in Job 10,11 עור ובשר תלבישני, “You will clothe me with skin and flesh.” In our verse too, G-d envisages a future when שכל ונפש will be clothed with a body, as a result of which he will become a new kind of human being. Isaiah 15,22 speaks about a “new earth” in those days. I have found support for my view in Tanchuma on Parshat Lech Lecha where G-d’s promise in Genesis 12,2 ואעשך אותך לגוי גדול, “I will make you into a great nation,” is interpreted as G-d saying to Avraham: “I am going to create for you a new creature.” The word ויעש as describing a new creation has been used already at the very beginning of Genesis (1,7) when the Torah describes the creation of the heavens in these words: ויעש אלוקים את הרקיע, “G-d created the heaven.” A further meaning of the words כתנות עור, “leather coats”, is the exchangeability of the letters ע and א. When we mentioned earlier that the text of Rabbi Meir’s Torah scroll had the word עור spelled with the letter א, the allusion contained in that statement was that אור , “light,” may be a fitting substitute for עור, “skin” as a garment. In the future G-d would clothe שכל ונפש, intelligence and the emotional part of man soul, in a variety of rays of light all derived from the celestial regions. In connection with Moses’ skin radiating light from the celestial regions, our sages interpret the word אהל in Exodus 33,7 ומשה יקח את האהל, “and Moses would take the Tent , etc.” as being analogous to Job 29,3 בהלו נרו עלי ראשי, “when His lamp shone over my head.” This corresponds to my first explanation of the words האדם ואשתו, that the entire paragraph is full of allusions to נפש and גוף, “body and soul,” respectively. This is why the Torah did not write simply ויעש...כתנות עור ללבוש, “He made...leather coats to wear,” but it wrote ויעש...כתנות עור וילבישם. Only G-d Himself is able to bring about this combination of body-soul-intellect as proven by the words “He clothed them.”
וילבישם, “He clothed them.” It would have been more appropriate for the Torah to write כתנות עור ללבוש, ”coats of leather to serve as clothing.” This is the way Yaakov described it when he asked G-d for בגד ללבש, “clothes to wear” in Genesis 25,20. According to the plain meaning of the text the Torah simply wanted to relate the fact that they were being clothed to G-d Himself to show G-d’s loving concern and His pity for His creatures. Even though they had sinned, this did not mean that G-d no longer related to them with feelings of fondness. He, personally, engaged in the act of dressing them. We find that G-d related similarly to the Jewish people in the desert when He personally provided them with manna. G-d is on record with these words that he Himself made the manna rain down from heaven. We read in Exodus 16,4 “Here I will make manna rain down for you from the heaven.” This was in spite of the fact that the Israelites had committed a sin similar to that of Adam and Chavah He did not cease to relate to hem lovingly. He never stopped providing them with manna during all the forty years in spite of grievous sins committed at one time or another. This is what Ezra referred to when he said (Nechemiah 9,20) ומנך לא מנעת מפיהם, “and You did not withhold Your manna from their mouths.” From this we learn that legally speaking, G-d would have been entitled to deny them the manna. We find that G-d performed the miracle of splitting the sea to save the Israelites from the pursuing Egyptians even though there were idolaters among them. This is the meaning of Zechariah 10,11 ועבר בים צרה, “he crossed the sea with an idol.” (Sanhedrin 103 understands the word צרה in that verse as a reference to the idol used by the fake Levite Micah hundreds of years later). All of the items mentioned reflect the love of G-d; this is the meaning of Daniel 9,7 לך ה' הצדקה ולנו בשת הפנים, “Yours, O Lord is the righteousness, and ours is the shamefacedness. From a homiletical point of view, the word וילבישם refers to the priestly garments worn by the High Priest. We have the identical expression in Leviticus 8,13 where Moses is reported as dressing the sons of Aaron in the clothing they wore when performing their priestly functions. It is a well known fact that the High Priest wore eight garments when on duty. When you count the number of words in our verse you will find that it contains eight words. You will appreciate the allusion in this. The word וילבישם is the eighth word in that verse. Looking at our verse from a rational-investigative point of view, this paragraph contains definite allusions to the Torah and its commandments for the sake of which man was created. There is also an allusion to body, soul, and the evil urge. We also find in this paragraph allusions to resurrection of the body and to the whole subject of reward and punishment as it applies to both body and soul. There is even an allusion to the eventual removal of the evil urge from the world. Let me now deal with these various allusions in general and you will be able to apply these rules in detail to specific situations.
The paragraph begins with ויקח ה' אלוקים את האדם ויניחהו בגן עדן לעבדה ולשמרה. “G-d took Adam and placed him in Gan Eden in order to work it and to preserve it.” The words גן עדן are an allusion to the Torah. Just as the garden had its origin in Eden, so the Torah has is origin in the regions of celestial wisdom which is called Eden. The principal reason man was created was in order to preoccupy himself with Torah, i.e. to study it and to observe it.
It follows that the two trees in the centre of the garden, the tree of life and the tree of knowledge, refer to the positive and the negative commandments which are rooted in the Torah. The word האדם is an allusion to intellect an abstract part of man. G-d did not consider it good for this intellect to be alone as it needed an instrument by means of which its achievements could become manifest and which would be his assistant when performing the commandments of the Torah. This instrument would be matter rather than something abstract like the intellect. Seeing that man had been created as a combination of body and spirit it needed a partner in order to ensure the continuity of the species by means of offspring. This is similar to the body being a partner to the intellect in matters pertaining to intellectual pursuits. The helpmate in question was woman. The very name of woman contains an allusion to גוף, body. Solomon compared matter to woman when he said in Proverbs 2,16 להצילך מאשה זרה, “to save you from the alien woman.” He meant that matter by definition is not part of the intellect, but it is necessary in order to become the receptacle of the intellect’s activity. Woman is such an instrument. Matter reflects the form and accepts the shapes the intellect dictates to it. The serpent i.e. נחש, represents an allusion to the evil urge, as we find the word מ-נחש which expresses an attempt to seduce and to put man to a test. The serpent began the dialogue with the woman, i.e. it addressed itself to חומר, matter. It began with the word אף, anger, seeing that anger and wrath are derivatives of the power of Satan. Now to explain what it was exactly that the serpent was saying: אף כי אמר אלוקים לא תאכלו מכל עץ הגן, “if G-d has said that you must not eat from any of the trees of the garden, this is equivalent to denying you any physical gratification at all. You would not benefit from all the good things to be found in the world. How could G-d have commanded something like this?” This was typical of the tactics of seduction employed by the evil urge, by Satan. The reason that he serpent spoke with woman and not with man is simply that the evil urge always addresses the physical side of man, i.e. the חומר, the material. It never tries to match wits with the power of the שכל, man’s reason.
Woman said to the serpent: “we may eat from the fruit of the trees of the garden.” This was the reply of the material side of man to its potential seducer; in other words: “we have not been denied gratification of the body by means of the senses when this gratification serves the purpose of maintaining our health by eating and drinking.” She continued: “however, G-d warned us concerning some specific gratification which we are to indulge in only in order to assure the continuity of the species. If we were to transgress that commandment both our body and our soul would die.”
Thereupon the serpent said to the woman in the classic words of the evil urge which appeals to the physical part of man :לא מות תמותון, “you will surely not die on account of indulging in a physical pleasure as the body cannot exist without such pleasures. G-d knows full well that on the day you eat from this tree your eyes will be opened;” the serpent meant that every time Chavah would indulge in physical pleasures she would grow in intellectual power also and she would experience free choice between good and evil. At this stage, the serpent became even more seductive and said: ”Try only a single time to enjoy the fruit of this tree and you will immediately experience its beneficial effects for your eyes will be opened to new vistas. As soon as you will be able to distinguish between good and evil you will turn away from everything which you have recognised as evil and will pursue only what is good.” What the serpent was hoping for, of course, was that once man would know to separate good from evil, he would also choose evil on occasion. When the Torah continues ותרא האשה ”the woman saw, etc., ”this does not refer to “seeing with the eyes,” but to “seeing with the heart.” Woman, who was predominantly חומר, matter, naturally “viewed” matters from a physical, material perspective following the inclines of her heart. As a result she concluded that the tree was good as food, i.e. that it was worth while to preoccupy oneself with the pursuit of physical gratifications. The word מאכל, “food,” in the verse includes gratification of the body through the act of mating. When Solomon describes the temptress in Proverbs 30,20 he writes אכלה ומחתה פיה, “she ate and wiped her mouth, saying: I have done no wrong.” This verse is merely a euphemism for sexual intercourse. The meaning of the words וכי תאוה הוא לעינים, “and it is a source of desire for the eyes,” means that heart and eyes always collaborate before a sin is committed. The eyes are “the brokers” of sin. This is why the Torah warned in Numbers 15,39 ולא תתורו אחרי לבבכם ואחרי עיניכם, “and do not explore after your hearts and after your eyes after which you stray.” ותקח מפריו ותאכל, “she took from its fruit and ate.” This means that woman, i.e. חומר, engrossed herself in physical pleasures until she obtained the new insight and then she gave to her husband. The meaning of the words: “she also gave her husband with her and he ate,” is that just as the serpent had seduced woman it had also seduced man. According to the plain meaning of the text it was Chavah who seduced Adam. After all, we are not allowed to use homiletical material to change the plain meaning of the text, אין מקרא יוצא מידי פשוטו (Shabbat 63). Nonetheless, what the Torah describes here is not only what happened between Adam and Chavah but it describes a blueprint of any future seduction instigated by the evil urge. The first stage of such seduction involves an appeal to the physical part of man to enjoy the pleasures offered by the physical universe. Once the physical part of man has been won over, it will then entice the intellectual part of man to rationalise what the seducer has said.
ויעש ה' אלוקים לאדם ולאשתו כתנות עור, seeing that they had been naked, but had made themselves the aprons made from fig leaves, to cover only their genitals, G’d now provided them with protective clothing for their entire bodies, probably also having in mind different climatic conditions outside the garden. ולבישם, “He dressed them in those coats. There is no point in asking how G’d made these coats. Surely, by comparison to the entire universe which G’d had created, making leather coats was a very insignificant accomplishment by comparison. When we find a sage saying in the Midrash (Torah Shleymah by Rabbi Menachem Kasher items 176,and 186 on our chapter) that these garments were made of skin, i.e. that man had consisted of bones and flesh without an outer layer of skin. G’d now provided the skin as a protective cover. (attributed to Pirkey de Rabbi Eliezer chapter 20) [the Talmud Niddah 25, discussing when an aborted fetus is to be treated as a human being in some respects, states hat the fetus is not covered with a skin until it is fully formed inside the mother’s womb. Ed.] We do not understand how this solves any problem at all. They would have been worse off than before, even their genitals having remained exposed, as these too are covered by skin. Some scholars claim that the skin was skin of the serpent which G’d had removed from it and clothed Adam and Chavah in it. Yet other scholars claim that G’d commanded one or two of the larger mammals to remove their skin, and that Adam and Chavah then proceeded to dress themselves in those skins. There is no need for all these fancy explanations, i.e. speculations. G’d simply issued a directive and the tunics came into existence, just as the material from which the first set of Tablets was made by G’d had to come into existence by miraculous means. Our sages (Sotah 14) record the opinions of the great scholars Rav and Shmuel, the former saying that the meaning of כתנות עור is “coats, tunics, made from material removed from skins.” Shmuel said it refers to raw material from which the skin (man’s) derives pleasure. To be specific, it refers to cotton. Our sages also say (Midrash hagadol on this verse) that these garments belonged to the things that were created in the twilight zone of the 6th day of creation, immediately before the onset of the Sabbath. Rabbi Simlai (Sotah) uses the opportunity to tell us that the Torah commenced with acts of personal kindness by G’d for His creatures, and ends in the same vein. Here, in Bereshit, we are told about G’d, personally, providing clothing for Adam and Chavah, whereas at the end of the Torah we read of G’d, personally, burying Moses. (Deut. 34,6)
כתנות עור וילבישם, coats, long enough to cover the whole body.
כתנות עור GARMENTS FOR THE SKIN — There are Agadoth which say that they were smooth as fingernails, cleaving to their skin; whereas some say that they were made of material that comes from skin, as for example, the hair of hares which is soft and warm, and of this He made garments for them (Genesis Rabbah 20:12).
Wir sehen hier zum zweiten Male Kleidung als letzten Gruß aus dem Paradiese und zwar in vollendeterer Weise. Früher bloß חגורה, Bedeckung des Unterkörpers. Inzwischen war ein Ausspruch ergangen, der das Bedürfnis der Kleidung gesteigert, denn ארורה האדמה, die Natur war rauher geworden, und das Kleid erhält hier die doppelte Bedeutung, als Bedürfnis der Scham und als Schutz gegen die rauhe Natur. Indem aber dem Menschen das Kleid aus Gottes, ׳ד׳א, Händen wird, gewinnt es eine heilige Bedeutung, und steht in seiner doppelten Beziehung im Dienst der Erziehung des Menschen zur Wiedergewinnung des ursprünglichen Zustandes. Als Verhüllung der tierischen Blöße erinnert es an die höhere als tierische Bestimmung des Menschen, eine Erinnerung, die um so notwendiger geworden, als der Geist selbst jetzt in den Dienst der Bedürfnisse des Leibes getreten, בזעת אפך תאכל לחם. Als Schutz gegen den Einfluss der rauheren Natur erinnert es ebenfalls den Menschen, daß er nicht mehr und noch nicht wieder das ist, was er ursprünglich sein soll. Ohne Hülle geschaffen, sollte die ihn umgebende Natur ihm paradiesisch zulächeln, und so lange er der Kleidung bedarf, ist sie ihm Mahnung, daß wir noch nicht im Paradiese leben und der Fluch von der Erde nicht weicht, so lange wir uns des Tieres in uns noch zu schämen haben. Von diesem Standpunkte aus dürfte es begreiflich sein, wie ב׳ר כי) ר׳ מאיר) dieses Gewand כתנות אור "Lichtgewand" nennen konnte, und es von anderen als ein "priesterliches Gewand" bezeichnet wird, שעשה לו הב"ה בגדי כהונה, eben wegen der erleuchtenden und heiligenden Bestimmung des Kleides. Begreiflich ferner, wie der Begriff Kleid in der Sprache des תנ"ך so bedeutungsvoll, מעיל צרקה, בגדי ישע und sonst, und symbolisch werden konnte wie in den בגדי כהונה. Ferner, wie gerade מצות ציצת, diejenige מצוה, die uns erinnern soll, den Schlangeneinflüsterungen unserer sinnlichen Spekulation: "Gott hat dir ja selbst Lichter und Leiter gegeben: Auge und Herz!" nicht zu folgen, an das Gewand geknüpft ist. Vergl. ותרא האשה כי טוב העץ למאכל וכי תאוה וגו׳ und ׳ולא תתורו אחרי לבבכם ואחרי עיניכם וגו. "Sagt dir das Kleid. daß du Mensch bist und nicht das Tier in dir herrschen soll, sagt es dir, daß die Welt um dich, trotz aller Erfindungen noch nicht wieder zum Paradiese geworden ist: nun so lasse ציץ, die Blüte deines Gewandes das heilige jüdische Leben sein, das das Göttlichmenschliche in dir herauskehrt, und die Welt wieder dem Paradiese näher bringt." Also dürfte das Zizitgewand in seinem offenbaren Zusammenhange mit dem hier vorliegenden Ursprunge des Kleides sich aussprechen. — Die Weisen erinnern ferner an dieser Stelle, wie hier die erste Spur von גמילות חסד hervortritt, wie Gott hier גמילות הסד, die tätige Menschenliebe geübt. Die תורה beginnt und schließt mit von Gott geübter תחלתה וסופה ג״ח ,גמילות הסד, sie zeigt uns im Anbeginn, wie Gott den ersten nackten Menschen bekleidet, und zeigt uns am Schlusse, wie Gott den edelsten Menschen begraben, קבורת מתים — מלביש ערומים. Wenn wir bis jetzt das getrübte Verhältnis der Natur zum Menschen als einen gesunkenen Zustand, und mit Recht, betrachtet, so hat dieser Zustand doch auch eine andere Seite. Gerade diese Erniedrigung ist auf anderer Seite der Boden geworden, auf welchem der Mensch sich am gottähnlichsten zeigen kann. Alles, was, wenn für uns geübt, selbstsüchtig, erniedrigend ist, wird göttlich groß, wenn es für andere geschieht. בזעת אפו die Kräfte anstrengen, um Brot und Heil für andere zu schaffen, ist nach jüdischem Begriffe die größte Ebenbildlichkeit Gottes. "Wie Gott dir gezeigt, daß er den Nackten kleidet, die Kranken heilt, den Leidtragenden tröstet, den Toten begräbt, so kleide auch du die Nackten, heile die Kranken, tröste die Leidtragenden, begrabe die Toten usw.", das ist Begriff und Grundsatz der jüdischen Menschenliebe, der jüdischen גמילות הסדים, und dieser Gedanke hat zum ältesten Verein für die Menschlichkeit, zum ältesten Kongress für die Wohltätigkeit, der seine Mitglieder über die weite Erde hin zählt, den jüdischen Kreis gemacht. So ist die Hilfsbedürftigkeit des Menschen der Boden, auf dem sich jeder, der will, zur gottähnlichsten Höhe erheben kann, und daß die Übung dieser uneigennützigen, aufopferungsvollen, persönlichen Dahingebung der eigenen Kräfte für das Wohl anderer, daß die Übung dieser jüdischen Menschenliebe so viele opferfreudige Gemüter gefunden und findet, ist die sprechendste Widerlegung jener trübseligen Lüge, als sei mit der ersten Sünde der Fluch über den Menschen gekommen und habe ihn der Göttlichkeit seines reinen Wesens für alle Folgegeschlechter beraubt. Es ist daher eine tiefe Weisheit unserer Weisen, die eben hier an den Ausgang aus dem Paradiese die hohe ג׳׳ח-Lehre knüpfen, da ohne die damit beginnende Hilfsbedürftigkeit des Menschen wir kaum wüssten, wo zur Ausübung der ג"ח Gelegenheit wäre.
ויעש ...כתנות עור, without any input by man, similar to a description of the Talmud of what the earth will produce without human input in idyllic times when ready made bread rolls will be produced by the earth (Shabbat 30)
וילבישם, in order that He would not have to expel them from Gan Eden while they were naked. Not only that, but if they would dress themselves in these coats after having been expelled, they might delude themselves that they had improved on G’d’s handiwork.
Smooth. חלקים is from the same root as חלוק, robe. In other words, cloaks of fingernail-like material cleaving to their skin.
The Lord God made for Adam and for his wife hide tunics and clothed them. God took into account the shame and vulnerability that Adam and Eve felt in the wake of their sin. He wished to assist them on their new path, so He clothed them.
“And the Lord God made garments of skins for Adam and his wife” [3:21]. The Holy One made shirts for Adam and his wife. The shirts were decorated with drawings and embroideries of all the animals and birds in the world. Adam later gave them to Cain and when Cain was killed they came into the hands of Nimrod. Esau killed Nimrod and Esau took these garments. When Jacob wanted to receive the blessing from Isaac, he put on these garments. (Genesis, 27:15.) “And clothed them” [3:21]. Even though they had committed sins, nonetheless the Holy One is merciful and He dressed them in shirts Himself. (Bahya, Genesis, 3:21.) “The Lord God banished him from the Garden of Eden, to till the soil from which he was taken. So the Lord God banished him” [3:23–4]. The Holy One had to trick Adam into leaving the Garden of Eden, because he did not want to leave, even if one were to kill him with every death. The Holy One did not want to kill him, so the Holy One said to Adam, you must work the earth outside the Garden of Eden, just like you work it in the Garden of Eden, since you were taken from earth that is outside of the Garden of Eden. Adam immediately left the Garden of Eden to work. He thought that he would return, but the Holy One locked the door of the Garden of Eden, so that he could not enter again. (Toldot Yitshak, Genesis, 3:23.)
Is it possible for a human being to walk after the Shechinah? For has it not been said: “For the Lord your God is a devouring fire” (Deuteronomy 4:24)? But [the meaning is] to walk after the attributes of the Holy One, blessed be He. As He clothes the naked, for it is written: “And the Lord God made for Adam and for his wife garments of skins, and clothed them” (Genesis 3:21), so shall you also clothe the naked. The Holy One, blessed be He, visited the sick, for it is written: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1); so shall you also visit the sick. (Babylonian Talmud, Sotah 14a.)
Annotation: And the matter of dirt and ash is as per the context of the intention of the red heifer (Heb.: ka-va-naht pa-ra ah-doo-ma. The ashes of the red heifer (pa-ra ah-doo-ma—see Bamidbar 19) are used to purify from the state of ritual impurity associated with death, caused by powers of judgment. The root of the Hebrew word for heifer is par, spelled pei reish, with a g’matria of two hundred and eighty, the number of powers of judgment. Ei-fer (ashes) is written alef, pei, reish, the same as par with the addition of an initial alef, which has a g’matria of one. The one is the root of the judgments. Rav Chayyim seems to be saying that the correct use of the ashes re-integrates the two hundred and eighty judgments into their root (the alef).) , that the two hundred and eighty judgments should be re-integrated into their root in the alef, that being the plain power of all the letters. And the matter of the difference between ah-far and ei-fer is like the difference between koot-note ore and or (Koot-note ore is a reference to the garments that God made for Ah-dahm and Cha-va in the Garden of Eden (Bereshit 3:21). Ore, written with an initial ayin, means skin or leather. Rabbee Mei-eer says (cited in Bereshit Rabba 20:12) that it should be read, rather, that God made for them garments of light (rather than leather )—light is written as or, with an alef instead of an ayin. Rav Chayyim says here that the difference between dirt (ah-far, written with an ayin) and ashes (ei-fer, written with an alef) is like the difference between ore and or. For more details see Etz Chayyim, sha-ar 49 (Sha-ar Kleepaht Noga), chapters 3 and 4.) .
R. Hama son of R. Hanina further said: What is meant by the text: You shall walk after the Lord your God (Deut 13:5)? Is it then possible for a human being to walk after the Shechinah; for has it not been said: For the Lord your God is a devouring fire (Deut 4:24)? But [the meaning is] to imitate the attributes of the Holy One, blessed be He. As He clothes the naked, for it is written: And the Lord God made coats of skin for Adam and his wife, and clothed them (Gen 3:21), so do you also clothe the naked. The Holy One, blessed be He, visited the sick, for it is written: And the Lord appeared unto him by the oaks of Mamre (Gen 18:1), so do you also visit the sick. The Holy One, blessed be He, comforted mourners, for it is written: And it came to pass after the death of Avraham, that God blessed Itshak his son (Gen 25:11), so do you also comfort mourners. Sotah 14a
A poor-one, certainly, for only in it, is He enwrapped, because She: (Ex. 22:26) alone is his covering, it is his garment for his ‘skin’ (’or) ... – this is the leather of phylacteries, of which it is stated: (Gen. 3:21) And Y”Y ELQYM made for Adam, and his wife, tunics of leather (’or) , and He dressed them.
with which the Creator attired His creatures, (This refers to the כָּתְנוֹת עוֹר, the garment of skin, with which Hashem clothed Adam and Chavoh, after they sinned and realized their nakedness. See Bereishis 3:21.)
As the garment of majestic splendor with which the Creator attired His creatures, (This refers to the כָּתְנוֹת עוֹר, the garment of skin, with which Hashem clothed Adam and Chavoh, after they sinned and realized their nakedness. See Bereishis 3:21.) was the appearance of the High Priest.
Blessed are You, Adonoy our God, King of the Universe, Who gives sight to the blind.
Chapter (42) [43]: Torah [1] "And God shall give you the dew of heaven" (Genesis 27:28). This means the dew of Mount Hermon, as it is written, "Like the dew of Hermon" (Psalms 133:3). "And he smelled the smell of his garments" (Genesis 27:27). What were these garments? Our sages taught that before the Tabernacle was built, the animals were considered fit for sacrifice, and the service was dependent on the firstborn. Adam, who was the firstborn of the world, first dressed in priestly garments, as it is written, "And God made for Adam and his wife garments of skin and clothed them" (Genesis 3:21). And it is written, "He shall wear a holy linen tunic" (Leviticus 16:4). "The first man gave the garments [to Eve, and Eve to Methuselah, and Methuselah to Noah, and Noah] to Shem, who was Noah's firstborn, as it is said: 'And Melchizedek, King of Salem, brought out bread and wine.'" (Genesis 14:18), where they were given to Abraham, who gave them to Isaac, who gave them to Esau, who was the firstborn. When Isaac saw that his wives were practicing idolatry, he took them away from Esau and entrusted them to Rebecca. When Jacob took the birthright from Esau, Rebecca said, "Since Jacob has taken the birthright, it is fitting that he should wear these garments," as it is written, "And Rebecca took the garments of Esau" (Genesis 27:15). Jacob then went to his father and he smelled them, as it is written, "And he smelled the smell of his garments" (Genesis 27:27), and Isaac smelled the same fragrance that had been sacrificed on the altar.
“Take the Levites in place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord” (Numbers 3:45). “Take the Levites…” – our Rabbis said: Why did the Holy One blessed be He command to redeem the firstborn of Israel with the Levites? It is because initially the firstborn were performing the sacrificial service, until the tribe of Levi arose, as our Rabbis taught: Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. From the establishment of the Tabernacle, private altars were prohibited and the sacrificial service was performed by the priests. ( Zevaḥim 112b.) Know that the firstborn were sacrificing until the tribe of Levi arose; take proof from the beginning of the creation of the world. Adam the first man was the firstborn of the world. When he sacrificed his offering, as it is stated: “May it please the Lord more than a bull with horns and hooves” (Psalms 69:32), he donned the vestments of the High Priest, as it is stated: “The Lord God made for Adam and for his wife hide tunics, and clothed them” (Genesis 3:21). They were praiseworthy garments, and the firstborn would perform the service in them. When Adam died, he bequeathed them to Seth. Seth gave them to Methuselah. When Methuselah died, he bequeathed them to Noah. Noah arose and sacrificed an offering, as it is stated: “He took from every pure animal…[and offered up burnt offerings]” (Genesis 8:20). Noah died, and he bequeathed them to Shem. Was Shem the firstborn? Was it not Yefet who was the firstborn, as it is stated: “Brother of Yefet the eldest” (Genesis 10:21)? Why, then, did he bequeath them to Shem? It is because Noah foresaw that the line of the patriarchs would be established from him. Know that Shem would sacrifice, as it is stated: “And Malkitzedek (Commenting on this verse, Rashi quotes a midrash (perhaps from Bereshit Rabba 56) that identifies Malkitzedek with Shem the son of Noah.) king of Shalem…[he was a priest of God the Most High]” (Genesis 14:18). Was priesthood granted to him? Priesthood was not given until Aaron stood. What is it that it says here: “He was a priest”? It is because he would sacrifice like priests. Shem died, and he bequeathed it to Abraham. Was Abraham the firstborn? Rather, because he was righteous, the birthright (I.e., the status of firstborn.) was passed to him and he sacrificed, as it is stated: “He offered it up as a burnt offering in place of his son” (Genesis 22:13). Abraham died, and bequeathed it to Isaac. Isaac arose and gave it to Jacob. Was Jacob firstborn? It is, rather, that you find that Jacob took it from Esau cunningly. He said to him: “Sell me your birthright today” (Genesis 25:31). Do you think, perhaps, that it was for nothing that Jacob said to Esau that he should sell him the birthright? No. It is, rather, that Jacob sought to sacrifice, but he could not because he was not a firstborn. Esau said: What do I want with this birthright, as it is stated: “Esau said: Behold, I am going to die, [and why do I need a birthright]” (Genesis 25:32). At that moment, Ezekiel’s prophecy applied in his regard and said to him: “Surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Did he not kill several righteous men, did he not kill several pious men, and it says: “Surely, you hated blood, and blood will pursue you”? Rather, he said to him: ‘Surely, you hated the blood of an offering,’ as he was firstborn, and the firstborn sacrifice. Therefore, “blood will pursue you.” At that moment, when Jacob acquired the birthright, he began sacrificing, as it is stated: “God said to Jacob: Arise, ascend to Beit El…and make there an altar…” (Genesis 35:1). Likewise, when Moses sacrificed at Sinai, it was the firstborns who sacrificed, as it is stated: “He sent the lads of the children of Israel, [and they offered up burnt offerings]” (Exodus 24:5). Who are the “lads”? They were the elite of the firstborn. “They offered up burnt offerings” – you learn that no person would sacrifice other than the firstborn. When Israel performed that deed, (They sinned with the Golden Calf.) they said: Let the firstborn come and sacrifice offerings before it, as it is stated: “They arose early the next day, and they offered up burnt offerings and they presented peace offerings” (Exodus 32:6). God said to them: ‘I promoted the firstborn, and I rendered them prominent in the world, but they rejected Me and arose and sacrificed before the calf. I will remove the firstborn and bring in the children of Levi.’ Therefore, God said to Moses that he should count them, as it is stated: “Count the children of Levi” (Numbers 3:15). Rabbi Yehuda HaLevi said: Who whispered to you that God removed the firstborn from sacrificial rites and appointed the children of Levi, as it is stated: “Take the Levites”? In place of whom? “In place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord.” The Rabbis said: To what is this matter comparable? To a provincial money changer regarding whom a matter of corruption was attributed. The king knew, and said to his governor, ‘remove him and appoint another in his place.’ Nevertheless, that money changer is found to be obligated to repay a debt. The king said: Let the one who inherited his place repay his debt. So, the firstborn were prominent in the world, but arose and sacrificed before the calf. God said: Let the firstborn depart, and let the children of Levi enter. Nevertheless, the firstborn incurred liability to be eliminated. God said: Let the Levites come and redeem them. Therefore, you find the Levites redeeming the firstborn. That is what is written: “Take the Levites…” “And the animals of the Levites in place of their animals” – because priests and Levites are exempt from redeeming their firstborn, the firstborn of man and the firstborn of a donkey, [the latter of] which is likened by the verse to the firstborn of man, as it is written: “However, you shall redeem [the firstborn of man], and the firstborn of an impure animal you shall redeem” (Numbers 18:15). But they are not exempt from [redeeming] the firstborn of a pure animal, as it is sacred. What is, “the Levites shall be Mine, I am the Lord”? I am trustworthy to pay them a good reward because they sanctified My Name at the time of the calf.
“They were both naked, the man and his wife, and they were not ashamed” (Genesis 2:25). “They were both naked” – Rabbi Eliezer said: There are three cases where people did not spend six hours in peace and tranquility, and they are: Adam, Israel, and Sisera. Adam, as it is stated: “and they were not ashamed [velo yitboshashu]” – not even six [shesh] hours passed with him being in peace and tranquility. (He sinned and was driven from the Garden before he had lived six hours.) Israel, as it is stated: “The people saw that Moses tarried [boshesh]” (Exodus 32:1) – six [shesh] hours had passed, (Of the fortieth day after Moses’ ascent, the day on which he had told them he would return.) and Moses had not come. Sisera, as it is stated: “Why does his chariot tarry [boshesh] to arrive” (Judges 5:28) – every day he was accustomed to come home during the third hour or fourth hour [of the day], but now the sixth [shesh] hour had passed and he had not come. That is the meaning of “velo yitboshashu.” “The serpent was more cunning than any beast of the field that the Lord God had made. He said to the woman: Did God actually say: You shall not eat of any tree of the garden?” (Genesis 3:1). “The serpent was…cunning” – the verse [after this one] should have said only: “The Lord God made for Adam and for his wife [garments]… (Genesis 3:21)” (That would seem to be what should be written after we are told that they were naked.) Rabbi Yehoshua ben Korḥa said: It is to inform you what misdeed prompted that evil one [the serpent] to assail them. It is because it saw them engaging in the way of nature (Intercourse.) [in the open], and it lusted for her. Rabbi Yaakov of Kefar Ḥanin said: It was in order not to conclude the section with the passage of the serpent. (That is why the verse about God clothing Adam and Eve was placed at the end of the passage and not here.)
“The Lord God made for Adam and for his wife garments of hide [or], (With an ayin.) and clothed them” (Genesis 3:21). In Rabbi Meir’s Torah, they found that “garments of or” (With an alef, meaning light.) was written. These are the garments of Adam the first man, that were similar to the common rue, (A yellow plant. A variant reading has לפנס, “to a torch.”) broad at the bottom and narrow at the top. Rabbi Yitzḥak Ravya says: They were as smooth as a fingernail and as pretty as jewels. Rabbi Yitzḥak said: It was like the thin linen garments that come from Beit She’an. [And they were called] garments of hide because they adhered to the skin. Rabbi Elazar said: Goat hides. Rabbi Aivu said: Garments that cover the skin. Rabbi Yehoshua ben Levi said: Hare hides. Rabbi Yosei bar Ḥanina said: Hides with their wool. Rabbi Shimon ben Lakish said: Radiant hides. And the firstborn sons would use them. (For religious rites, which was their purview, until they were replaced by the Levites.) Rabbi Shmuel bar Naḥman said: They were camel wool and hare wool. [And they were called] “garments of hide” because they were garments that come from hide. Rabbi Levi said: The Torah teaches you proper conduct: Eat according to your means, wear clothing that is less than your means, and dwell in a place that is more than your means. Eat according to your means – “From every tree of the garden you may eat” (Genesis 2:16). Wear clothing that is less than your means –“The Lord God made for Adam and for his wife [garments of hide].” (The whole world belongs to God, and He could have made them garments of precious linen or silk.) And dwell in a place that is more than your means – as two people resided in the entire world.
“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1). (This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. ) Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent. (The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar). ) Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25). (Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef). ) Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you]. (They do not provide all the details.) Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21). (Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them? ) Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent. (The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent. ) Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh? (The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar. ) Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one. (Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited.) Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)? (Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? ) Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit. (At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu). ) The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]: (This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ) ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’ (Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef). Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). ) The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all? (I can punish each of you separately, or I can punish even just one of you for the entire episode. ) When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs. (God is punishing us for the sin in its entirety, to the last drop. ) The Rabbis say: (The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. ) [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.
(Genesis 45:8) "So it was not you who sent me here, but God; and He has made me a father to Pharaoh." I am like a creditor to him, as it is stated (Exodus 22:24), "Do not impose interest upon him." Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, "And he has made me a father," as it says, "which the Lord, your God, gives you" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). "For a man and his wife, leather tunics" (Genesis 3:21). "I will descend now and see their outcry" (Genesis 18:21). "The Lord who took me from my father's house and from the land of my birth" (Genesis 24:7). "And he sold his birthright" (Genesis 25:33). "Behold, now, I am old; I do not know the day of my death" (Genesis 27:2). "The fragrance of a field that the Lord has blessed" (Genesis 27:27). "And Oholibamah bore Jeush" (Genesis 36:5). "Eliphaz, the son of Esau" (Genesis 36:10). "These were the sons of Oholibamah, the wife of Esau" (Genesis 36:14). "They arose and went down to Egypt" (Genesis 43:15). "And I buried her there on the way" (Genesis 48:7).And he has made me a father to Pharaoh." And here are the names that came down to Egypt (Genesis 46:8). "So shall you say to the children of Jacob, and tell the children of Israel" (Exodus 19:3). "The children of Israel journeyed from Rameses" (Exodus 12:37). "For it is a sign between Me" (Exodus 31:13). "Five for the planks on one side" (Exodus 26:27). "We have no barricade against it." "And the priest shall take from its blood" (Leviticus 4:34), for if it is a lamb. "And when the zav becomes purified with living water" (Leviticus 15:13). "One lamb of the first year without blemish" (Leviticus 14:10). "All who come to join the ranks must be counted in their census" (Numbers 4:3). "From the first of your dough, you shall give" (Numbers 15:20). "Avenge the vengeance of the children of Israel" (Numbers 31:2). "And they came to Moses and to the congregation of the children of Israel" (Numbers 12:1). "The heads of the families of the house of Joseph approached" (Numbers 36:1). "But I have not the power to go up" (Deuteronomy 1:26). "And they shall inherit it, they and all the people of the land" (Numbers 32:22). "To give us into the hands of the Amorites" (Deuteronomy 1:27). "Nor take a mother upon her young" (Deuteronomy 22:6). "Brimstone and salt burning" (Deuteronomy 29:22). "Like the upheaval of Sodom and Gomorrah" (Deuteronomy 29:22). "I said, I would scatter them" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.
R. Chama b. Chanina said further: "What is the meaning of the passage (Deut. 13, 5) Before the Lord thy God shall ye walk. How is it possible that a man should walk after the Shechina, behold, it is said (Ib. 4, 24) For the Lord thy God is a devouring fire, a jealous God. We must therefore say that this means walk after the standard habits of the Holy One, praised be He. Just as He clothed the naked; as it is written (Gen. 3, 21) And the Lord God made unto Adam and to his wife coats of skin and clothed them, so also shall you clothe the naked; just as the Holy One, praised be He, visits the sick, as it is written (Ib. 18, 1) And the Lord appeared unto him by the terebinths of Mamre, so also shalt thou visit the sick. The Holy One, praised be He, buries the dead, as it is written (Deut. 34, 6) And he buried him in the valley, so also shalt thou bury the dead. The Holy One, praised be He, comes to console the mourner, as it is written (Gen. 25, 11) And it came to pass, after the death of Abraham, that God blessed Isaac, his son, so also shall thou comfort the mourners. (Ib. 3, 21) And the Lord God made unto Adam and to his wife coats of skins and clothed them. Rab and Samuel differ in the explanation of the above passage, one explains it that the coats were made of a thing that came from skin [wool] and the other says: "This means a thing which a man's body relishes when worn closely to the skin [linens]." R. Samlai lectured: "The Torah begins with meritorious deeds and ends with meritorious deeds; it begins with meritorious deeds, as it is written (Ib. 3, 21) And the Lord God made unto Adam and to his wife coats of skins and clothed them. And it ends with meritorious deeds, as it is written (Deut. 34, 6) And He buried him in the valley."
It is written: “The Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). We have found that the Holy One blessed be He performs acts of kindness: He adorns brides, blesses grooms, visits the ill, buries the dead, and comforts the mourners. He adorns brides, as it is written: “The Lord God built [the rib that he took from the man into a woman, and He brought her to the man]” (Genesis 2:22). Rabbi Yoḥanan says: He built her, adorned her, and showed her to him [Adam]. Rabbi Abbahu said: Perhaps you will say that He showed her to him from behind a carob tree or from behind a sycamore tree; rather, He adorned her with twenty-four types of jewelry and then He showed her to him, as it is stated: “And He brought her to the man” (Genesis 2:22). (Although she was made from his rib, and would naturally have been right next to him, the verse states that God brought her to him. This implies that He took her to another location to adorn her and then brought her to Adam (Midrash HaMevo’ar).) He blesses grooms, as it is stated: “God blessed them” (Genesis 1:28). He visits the ill, as it is stated: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1). He buries the dead, as it is written: “He buried him in the valley” (Deuteronomy 34:6). He comforts the mourners, as it is written: “He called its name Alon Bakhut” (Genesis 35:8). Rabbi Shmuel bar Naḥman said: What is Alon Bakhut? While he was observing the mourning for Deborah, his nursemaid, tidings reached him that his mother Rebecca had died, and he wept two weepings [bekhiyot]; that is why it is stated [that Jacob called that place] Alon Bakhut. And [the verse] states regarding Jacob: “[And God appeared to Jacob again…] and blessed [him]” (Genesis 35:9) – He blessed him with the blessing of the mourners.
The first example (lines 19–22) is taken from Genesis. (To follow the discussion, please read Genesis 2:21 to Genesis 3:21.) Genesis 2:25 states: “And the two of them were naked, Adam and his wife, and they were not ashamed.” The redactors of Genesis Rabba contend that the event which follows this description is God’s clothing of Adam and his wife (Genesis 3:21), and that only after this clothing does the serpent approach Hava (Genesis 3:1). They maintain, therefore, that the record of the events as they appear in Genesis 2 and 3 does not correspond with the sequence of the events as they occurred: Genesis 3:1–20 (the sin and punishment of Adam and Hava) in fact follows Genesis 3:21 (the clothing of Adam and Hava) rather than preceding it. (Rashi follows this opinion. Others assume that the events in this narrative are not recorded out of order, and that the clothing of Adam and Hava takes place only after they have sinned and been punished. See, for example, Sforno and Radak. Although a strong case can be made for the latter opinion, it does not invalidate the midrashic approach taken here, since the midrash makes its assumptions about the ordering of the text explicit and works from those assumptions.)
(22) [But] shouldn’t the text have said, “And God, the Lord, made Adam and his wife clothes of skins and He dressed them?” (Genesis 3:21)
[(Gen. 3:22:) BEHOLD, THE HUMAN.] What is written above on the matter (in Gen. 3:21): AND THE LORD GOD MADE [TUNICS OF SKIN] FOR ADAM [AND HIS WIFE]. What is the meaning of TUNICS OF SKIN? (Cf. Gen. R. 20:12; PRE 14.) R. Me'ir and R. Johanan say: Like the {strong} [fine] clothes that come from Bethshean, which are in contact with a person's flesh without {irritating him} [him noticing < them >]. R. Samuel bar Nahmani said: Leporinae (The Latin word means “of a hare.”) {i.e., kinds of garments}. R. Joshua ben Levi said: Rabbit skin. (Gk.: lageia.) R. Jose b. R. Hanina said: A garment of goatskin. (Gk.: sisurnon.) R. Abbahu said: R. Isaac says: Smooth like a fingernail and beautiful like a pearl. (Gk.: margellion.) Resh Laqish said: Like the work of heaven; and when the liturgy was < performed > by the first-born, they would sacrifice in them (these garments). Upon his sinning, the Holy One began mourning (in Gen. 3:22): BEHOLD, THE HUMAN.
(Gen. 27:28:) SO MAY GOD GIVE TO YOU. Let our master instruct us: Is it correct that one may fold his garments on the Sabbath? Thus have our masters taught (in Shab. 15:3): ONE MAY FOLD GARMENTS EVEN FOUR OR FIVE TIMES. ONE MAY ALSO MAKE BEDS ON THE NIGHT OF THE SABBATH (i.e., on Friday night) FOR THE SABBATH, BUT NOT ON THE SABBATH FOR THE NIGHT FOLLOWING THE SABBATH. Now concerning these garments, they said that one may fold any garments that one is to wear on the Sabbath; but < as for those > to be worn after the Sabbath, it is forbidden to fold them on the Sabbath. Also with respect to garments which are folded by two people, it is forbidden. (yShab. 15:3 (15a); Shab. 113a.) In the case of an individual, it is permitted to fold one. And he should not be apprehensive, because one should honor the Sabbath with his clothes, as stated (in Is. 68:13): AND YOU SHALL CALL THE SABBATH A DELIGHT. (Cf. yPe’ah 8:8 (21b); PR 23:1.) And in what way does Israel honor the Sabbath? Through eating, through drinking, and through clean clothes, because the Holy One did so from the beginning, as stated (in Gen. 3:21): THEN [THE LORD] GOD MADE TUNICS OF SKIN FOR ADAM AND HIS WIFE AND CLOTHED THEM. What were TUNICS OF SKIN? [Garments] of high priesthood, which the Holy One put on them, since he (Adam) was the glory of the world.
Deeds of loving-kindness are mentioned at the beginning of the Torah, in its middle, and at its conclusion. At the beginning of the Torah, the naked are clothed, as it is said: The Lord God made for Adam and his wife garments of skin, and He clothed them (Gen. 3:21); in the middle of the Torah, the ailing are visited, as it is said: And God appeared unto him in the grove of Mamre (ibid. 18:1); and at the conclusion of the Torah, the dead are buried, as is said: And he was buried in the valley in the land of Moab (Deut. 34:6). In this way you must walk in the ways of the Holy One, blessed be He.
... The first man was driven out of the Garden and settled on Mount Moriah, because the gates of the Garden of Eden are close by Mount Moriah. From there He took him and to there He returned him to the place from which he was taken, as it says “Now the Lord God took the man…” (Bereshit 2:15) From where did He take him? From the place of the Holy Temple, and he settled outside of the Garden of Eden on Mount Moriah, as it says “…to till the soil, whence he had been taken.” (Bereshit 3:23)…
Rabbi Joshua ben Ḳorchah said: From the tree under which they hid themselves, they took leaves and sewed (them), as it is said, "And they sewed fig leaves together, and made themselves aprons" (Gen. 3:7). Rabbi Eliezer said: From the skin which the serpent sloughed off, the Holy One, blessed be He, took and made coats of glory for Adam and his wife, as it is said, "And the Lord God made for Adam and for his wife coats of skin, and clothed them" (Gen. 3:21).
“I am the Lord your God” – when a king of flesh and blood builds a palace, can he, perhaps, move it from its place? But I am not so, as it is stated: “I made and I will carry, I will bear and I will rescue” (Isaiah 46:4). “I made,” as it is stated: “The Lord God made for Adam and for his wife” (Genesis 3:21). “And I will carry,” as it is stated: “The Lord God took the man” (Genesis 2:15). Another matter: “I made” (Isaiah 46:4) – “as I regret that I made them” (Genesis 6:7). “I will carry” (Isaiah 46:4) Noah, as it is stated: “The Lord shut him in” (Genesis 7:16). “I will bear” (Isaiah 46:4), as it is stated: “The Lord descended to see the city and the tower” (Genesis 11:5). (God bore their sin, meaning that He did not destroy them as He had done to the generation of the Flood (Rabbi David Luria). ) “And I will rescue” (Isaiah 46:4) Abraham, as it is stated: The Lord “said to him: I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). Another matter: “I made” (Isaiah 46:4) Israel, as it is stated: “He made you and established you” (Deuteronomy 32:6). “I will carry” (Isaiah 46:4), as it is stated: “I carried you on the wings of eagles” (Exodus 19:4). “I will bear” (Isaiah 46:4) in the incident of the [Golden] Calf. “And I will rescue” (Isaiah 46:4), as it is stated: “The Lord said: I have forgiven in accordance with your word” (Numbers 14:20).
The Sages relate in Bereishis Rabbah (Parashas Bereishis 20:12) regarding the verse, “And God made tunics of leather [ohr, spelled with an ayin (עור)] for Adam and his wife” (Bereishis 3:21): “In the Torah scroll of Rabbi Meir it was stated, ‘tunics of light’ [or, spelled with an alef (אור)].” This Midrash is very perplexing. Why did the spelling, “tunics of light,” appear specifically in Rabbi Meir’s Torah rather in any other? [See what my illustrious father Rabbi Shmuel Kaidenover writes about this matter in Birkas Shmuel, Parashas Bereishis, 6c, in the name of the illustrious Rabbi Leib Zunz, z”l.]
So no matter what a person undertakes to do, let him begin with the Creator’s service. For example, when he builds a house let him consider first where he will place his books and where he will study. Similarly, if he sets about fashioning clothing for himself or his wife let him have in mind when he first begins working and also at the time of the sewing that it should be for the sake of Heaven. For the Holy One Blessed is He has indicated to us in His holy Torah that a human being must be clothed, as it is written, “Hashem made tunics of skin for Adam and his wife and clothed them” (Bereishis 3:21).
The fact that the same word is also used in connection with the tunic, כתונת, i.e. a garment worn on the body and not on the head, may be understood as a reference to the Zohar which says that "here on earth the תפילין are made of hide, skin, i.e. עור. However, in their ultimate place, i.e. מקומם העליון, they are made of light, אור." These are the תפילין, concerning which our sages say that G–d Himself lays them, since the emanation of תפארת acts as a crown, an adornment in the Celestial Regions. If Adam had not sinned, or, if Israel had not sinned subsequently with the golden calf, they could have laid תפילין made of אור, light. After the sin, however Israel could qualify only for תפילין של עור, phylacteries made of hide. This meant that the original light created by G–d at the very outset of creation underwent a process of contraction, i.e. lost most of its power. The Zohar expands on this theme in connection with ויעש אלוקים לאדם ולאשתו כתנות עור, that G–d made cloaks of hide for Adam and his wife and clothed them (Genesis 3,21). It follows that כתנות עור-כתונת שש, and the תפילין, are the instruments which enable man to rehabilitate himself after he had committed the sin in the garden of Eden. משכן, similarly, is the means by which Israel rehabilitates itself after the sin of the golden calf. These concepts need further clarification.
I have previously referred to an allusion contained in the words: אדם כי יהיה בעור בשרו וכו'. The vestments for the priests were to be לכבוד ולתפארת, "for dignity and adornment." These were to symbolize the כתנות אור, garments of light, which Adam and Eve wore before they had to exchange them for כתנות עור garments of skin, after the sin. Onkelos translates כתנות עור as לבושין דיקר, "precious garments" (Genesis 3,21). At first glance it seems that Onkelos equates כתנות אור with כתנות עור and בגדי כהונה. There is a mystical dimension to this comparison which is rooted in Kohelet 2,13: כיתרון אור מן החושך, "as the advantage of light over darkness." The message there is that G–d makes purity emerge even out of impurity. I have dealt with this at length in one of my addresses on שבת הגדול, the Sabbath preceding the festival of Passover. You will find it in my tractate Pesachim.
The original "jewelry" had been taken from Man due to the powerful impact of Adam's sin. At that time Man's original vestments were exchanged from כתנות אור, garments made of light, for כתנות עור, garments made of hide (Genesis 3,21). The Torah, in our portion, orders that כתנות, tunics, be made for Aaron's sons (28,40) who had to be dressed in sacred vestments. They put on שמן משחת קודש, holy anointing oil, on their bodies before they dressed in the sacred vestments. By following this procedure, the priests ceased being זרים, strangers or "outsiders," before putting on garments which could not be worn by non-priests. When Adam became a זר, outsider, this was due to the pollutant with which the serpent had infected him. It was this pollutant from which he had to be purified. Aaron was the human being through whom this rehabilitation of Man was achieved. He had to be separate to sanctify his body. He thereafter dressed in the sacred vestments which conferred upon him כבוד ותפארת, the very kind of visible distinction that Adam enjoyed while dressed in garments made of light. The pollutant present in Man because of the serpent's infection was converted into something positive by means of the breastplate Aaron wore on his heart. The Ineffable name of G–d was engraved on the stones of the breastplate The names of the 12 tribes as well as the names of the patriarchs Abraham, Isaac, and Jacob were engraved between the 12 gemstones set in it. The latter represented the מרכבה, whereas the former represented the twelve possible ways of arranging the letters of the Ineffable Name.
From all the above it is clear that the skin of Leviathan is a very great light indeed. I have found a statement in the commentary of Tziyoni on this portion, based on a Midrash that the skins used to make the כתנות עור for Adam and Eve were taken from the female of the original Leviathan, whom G–d reportedly slew, salting and preserving its "meat" for the righteous in the future (Baba Batra 74). This seems very plausible; G–d surely did not create that skin without assigning a purpose to it.
This is the way the סמ"ג describes the commandment as number seven in his list of positive commandments. "One must walk in His good straightforward paths, seeing that the Torah says והלכת בדרכיו, as well as אחרי ה' אלוקיכם תלכו (Deut 13,5), which is interpreted in the Talmud Sotah 14a as a reference to G–d's virtues. Just as G–d provides clothing for the naked, since the Torah says: 'G–d made leather aprons for Adam and his wife and He clothed them,' G–d also visits the sick, as we know from the beginning of this פרשה. G–d comforts the mourners as we know from Genesis 25,11: 'After the death of Abraham G–d blessed Isaac.' G–d also buries the dead, as we know from Deut. 34,6: 'He buried him (Moses) in the valley in the land of Moab.' This is the way I explained the contents of this paragraph to the scholars of Spain. You should know the G–d of your fathers, and serve Him, for just as He is gracious and merciful, so you should be gracious and merciful. Just as He performs acts of kindness, justice and charity on earth, so should you. You have two examples. In Jeremiah 22,15 it is reported of King Josiah that 'he ate, drank and performed justice and righteousness, whereupon all was well with him. Then he judged the poor and the needy, and all was well with him. That is truly heeding Me, says the Lord.' We have another verse in Jeremiah 9,22: 'Thus said the Lord: Let not the wise man glory in his wisdom; let not the strong man glory in his strength…but only in this should one glory; in his earnest devotion to Me, For I the Lord act with kindness, justice and equity in the world; for in these I delight, says the Lord." Thus far the סמ"ג.
To get back to the meaning of “אחד” in the prayer known as קריאת שמע. The first letter א in that word symbolizes both Jacob and Joseph, each of whom were unique. That letter is not just the first letter of the alphabet, but it symbolizes the Aleph= Eleph of the first man, who commenced human history. Adam's uniqueness is joined by Jacob's uniqueness, seeing Jacob's beauty has been described as similar to Adam's. In turn, Joseph, the בן זקונים, was the זיו איקונין, the spitting image of his father. Moreover, the א of Adam is an allusion to the garments of אור, light, that Adam wore before his sin and which were exchanged for garments of עור, skin or leather, after he had sinned. G–d Himself had made these garments for Adam and his wife as recorded in Genesis 3, 21. When we read in Job 10, 11 “עור ובשר תלבישני,” You have clothed me with skin and flesh, this is an admission that Adam's, i.e. man's "Oneness" the fusion of body and soul, was torn asunder as a result of his sin. Ever since that time man became a dichotomy of גוף ונפש, body and soul. The ascent of the one meant the automatic descent of the other. Before the sin, whenever the soul shone, the body lit up also. Body and soul worked in tandem. At that time the soul radiated a major amount of light, the body a smaller amount; the important thing was that both radiated light. We have elaborated on these concepts repeatedly.
What then, for the Pharisees, was the significance of the phrase maḥorat HaShabbat, “the day after the Sabbath”? To understand this, we have to go back to the story of creation itself. In six days God created the world, and on the seventh He rested. As the sages read the text, dovetailing the two accounts in Genesis 1 and 2–3, God created the first humans on the sixth day. That same day they sinned and were sentenced to exile from the garden. God granted them one complete day in paradise, Shabbat itself. Immediately after Shabbat they left Eden for the darkness of the world. God however made them “garments of skin” (interpreted in the school of R. Meir of the Mishna as “garments of light”) (Genesis 3:21; Genesis Rabba 20:21.) and, according to rabbinic tradition, taught them how to make fire, which is why we make a blessing over light in Havdala, the service to mark the end of Shabbat. If so, the symbolism becomes clear: On Shabbat we celebrate the world God creates. The day after Shabbat is when we celebrate the world we create. The phrase maḥorat HaShabbat is a metaphor for human endeavour and achievement – the space God makes for us.
The Torah begins with an act of kindness and ends with an act of kindness. It begins with God clothing the naked – “The Lord God made for Adam and his wife garments of skin and clothed them” (Gen. 3:21) – and it ends with Him caring for the dead: “And He [God] buried [Moses] in the valley” (Deut. 34:6). (Sota 14a)
Morality is not just a set of rules, even a code as elaborate as the 613 commandments and their rabbinic extensions. It is also about the way we respond to people as individuals. The story of Adam and Eve in the Garden of Eden is at least in part about what went wrong in their relationship when the man referred to his wife as isha, “woman,” a generic description, a type. Only when he gave her a proper name, Ḥava, Eve, did he relate to her as an individual in her individuality, and only then did God “make [them] garments of skin and clothed them” (Gen. 3:21). This too is the difference between the god of Aristotle and the God of Abraham. Aristotle thought that God knew only universals, not particulars. This is the god of science, of the Enlightenment, of Spinoza. The God of Abraham is the God who relates to us in our singularity, in what makes us different from others as well as what makes us the same.
וראו בני ישראל, and when the children of Israel saw, etc.; We need to understand why the Torah repeats something we have been told already in verse 30. Perhaps the Torah wanted us to know that the Israelites needed to experience the fact that Moses' face emitted rays of light on more than one occasion in order that they should not interpret these rays as a residue of Moses' prolonged stay on the Mountain in the Celestial Surroundings. Had they observed the phenomenon only once, the Israelites would have concluded that it would fade away with time, just as time made their own experience during the revelation fade away. This is why they looked at Moses' face from time to time to reasssure themselves that these rays were evidence of Moses' being a superior being. It is also possible that the entire episode reflects a spiritual return by Moses to the time before man had sinned and G'd had provided clothing for him made of skin (leather). According to Bereshit Rabbah 24, the Torah scroll of Rabbi Meir had the words כתנות עור in Genesis 3,21 spelled אור, light. When G'd turned the skin of Moses' face into a source of light, He demonstrated that the process which had once turned light into skin was reversible and that man could be rehabilitated to the spiritual level he once enjoyed prior to the sin in גן עדן.
The entire thrust of the passage in Exodus 34 is to teach the Israelites how to pray and entreat G’d in order for their entreaties to be effective. They are to drape the talit (with the tzitzit) around themselves and invoke the attributes of the Lord relevant to the sin committed for which they seek forgiveness. When the sages spoke about draping the talit over oneself they referred to a white talit, seeing that white is the symbol of forgiveness. This is why the prophet Isaiah 1,18 said: “if your sins are as red as certain types of red wool, they will become white as snow (as a result of your repentance). Just as the color red is a symbol of sin so white is a symbol of forgiveness. When man drapes the white talit over himself this is a pointer to G’d that He should cover His creatures in the white of His pardon and forgiveness. The first time G’d did this is recorded in Genesis 3,21: “The Lord made tunics made of leather for Adam and his wife and clothed them in it.” It is also a reminder that in the future G’d will resurrect the dead and dress them in garments appropriate for them. This is the mystical dimension of Job 38,14: “it changes like clay under the seal till its hues are fixed like those of a garment.” Seeing that this commandment is an allusion to the resurrection of our bodies, it is one which envelopes our body seeing the tzitzit are threads hanging from a talit similar to the locks of hair hanging from the head. This is the meaning of Ezekiel 8,3 which we discussed before. The holes made near the corners of the talit through which the threads of the tzizit are introduced symbolize the eyes, whereas the five knots symbolise the five senses man possesses. The eight strings represent the eight days which elapse until the male baby is circumcised. This is why the sages (Tanchuma Lech Lecha 20) have said that anyone who has not been circumcised will not take part in the resurrection of the dead. You will find five knots at each of the corners of the talit making a total of 20 such knots. This number corresponds to the combined number of fingers and toes, i.e. all these details symbolise man’s entire body. The reason that the upper third of each bundle of tzitzit is wound whereas the lower two thirds remain hanging freely is to hint that although at the present time the Jewish people are scattered throughout the surface of the globe, i.e. are in exile, (the principal nations harbouring our exiles being Ishmael and Edom (Esau), and therefore the Israelites are at the bottom of the totem pole (nowadays), when the redemption comes we will occupy our true place at the top of the totem pole, i.e. the upper third of the tzizit, bound together), fulfilling the promise of Deut. 26,19: “and to place you at the top among the nations of the earth.” This idea has been spelled out by Zecharyah 13,8: “throughout the land, declares the Lord, two thirds shall perish, shall die, and one third of it shall survive.” Elaborating on this verse Bamidbar Rabbah 15,11 states that the third which will survive the events described by the prophet are the Jewish people. The Midrash bases this on Isaiah 19,24: “In that day, Israel shall be a third (partner with Egypt and Assyria) as a blessing on earth. Another observation by the sages of the Midrash (Shabbat 32): anyone who observes the commandment of wearing tzitzit will merit to be attended to by 2800 servants. They derive this from Zecharyah 8,23: “In those days ten men from nations of every tongue (70 nations) will take hold- they will take hold of every Jew by a corner of his cloak and say: ‘let us go with you, for we have heard that G’d is with you.’” (Seeing that each talit has four corners this means that 2800 men will beg an individual Jew to be his servant.) Anyone who treats the commandment of tzitit with contempt is described in Job 38,13 as subject to the curse: “and seizes the corners of the earth and shakes the wicked out of it.”
נבקעו כל מעינות תהום רבה וארבות השמים נפתחו, “all the fountains of the great ‘deep’ were opened and the ‘windows’ of the heavens were opened.” Actually, we would have expected the Torah to write: “on this day the windows of the heavens were opened as well as the all fountains of the “deep.” The Torah should first have mentioned the waters from the “higher” regions before mentioning the waters from below the earth. It is possible to explain the unusual order of recording the origin of these waters as a sign that the Torah wanted to stress the punitive nature of what occurred as being something that could be felt immediately. We find that whenever the waters originating in the heavens are mentioned as a source of blessing the Torah mentions those waters before referring to moisture on the ground. For instance, when Moses blessed the people in Deut. 33,13 he speaks of ממגד שמים מטל ומתהום רובצת תחת, “with the heavenly bounty of dew from above and with the deep waters crouching below. We may deduce that this is why the Torah did not write: “G-d brought the deluge upon earth,” but “the waters of the deluge were found on earth” (verse 11). The Torah did no wish to associate G-d’s name with a statement which may lead the reader to conclude that G-d initiated what is perceived as evil. You will observe that even in verse 23 where the Torah writes וימח את כל היקום, “He blotted out all existence,” the Torah does not identify the subject of “he,” although G-d’s name had not appeared for several verses previously. All of this is part of the Torah’s policy not to associate G-d with initiating disaster if it is at all avoidable. As soon as the force of the deluge abated somewhat and the waters cooled off, the name of G-d, albeit His attribute of Justice, אלוקים, is mentioned in 8,2 when G-d is reported as making a beneficial wind blow over the earth. Even in Genesis 3,16 where the Torah narrates what G-d said to Chavah when He decreed her punishment, the Torah refers to G-d only in the third person, i.e. impersonally, writing אל האשה אמר וגו', “to the woman He had said, etc.” The same applied in 3,17 where G-d is reported as telling Adam about his punishment. As soon as G-d provided man and his wife with clothing, however, (3,21) we find that all of a sudden the Torah refers to G-d again as ה' אלוקים.
Though Man is born without clothing, the Torah tells us that his first sin differentiated him from the other creatures around him and made him feel a need to cover himself. Once he felt this need, it led to two different outcomes: First man clothes himself by sewing together fig leaves (Bereshit 3:7). (Bereshit 3:7.) A bit later, Adam strangely tells God that he is still naked (Bereshit 3:10). (Ibid., 3:10. Several commentators note this peculiarity. See, for example, R. Moshe Alshich and Abarbanel on Bereshit 3:10.) God then responds by clothing him anew in what the Torah describes as “skin-clothes” (Bereshit 3:21). (Ibid., 3:21. Described as kotnot ohr, or “skin-suits,” it is not clear whether this means that they were made from some type of leather (i.e., suits made from skins) or whether they were simply “suits for the skin.” ) On the surface, the second set of clothes would seem redundant, since Adam’s claim that he was still naked was simply untrue. To leave it at that, however, would give us merely a superficial understanding of the event. Based on our experience with the Biblical text’s sophistication and nuance, we know that we have to look further to understand what the Torah is trying to express.
It should immediately be noted that the placing of clothes on someone occurs only at a very few critical junctures in the Torah. The first time is when God clothes Adam and Chava. The only other time that God is manifestly involved in dressing someone is when He tells Moshe to place the (Divinely designed) priestly garments on Aharon and his sons. The connection between these two scenes was not lost on the rabbis – several midrashim suggest that the clothes God gave Adam and Chava were, in fact, the priestly robes themselves. (See Bemidbar Rabba 4:8 and Tanchuma Yashan, Toledot 12.) This idea is bolstered by one of the major medieval commentators, Rabbenu Bachya on Bereshit 3:21, (On Bereshit 3:21, comparing this verse to Vaykira 8:13. This usage of the hiph’il (causative/plural) verb appears only in these two places, since it is the only time that we see one figure clothing more than one other character. ) who brings to our attention that the exact phrasing “vayalbishem” (he dressed them), appears only in these two stories. Later, we will see that these narratives have more in common than just these similarities. But before we do so, we should put them in the context of other similar narratives.
“The man named his wife Eve” [3:20], because Eve was the mother of all people. That is why Adam called her Eve. This means, the life of the whole world. (Genesis Rabbah, 20.11. Eve, havah in Hebrew, come from the same root as hay, life.) Even though he had given her a name Eve, and she was called woman, (Woman, in Hebrew is ishah, the feminine form of ish, man.) but Adam thought that because his wife committed a sin and caused me to sin, I don’t want to be associated with her. Previously, she had been called woman because she had been taken from me. However, now I must give her another name and she must be called Eve because women talk a lot. (“Women talk a lot.” B. Berakhot, 48b. For a proposed etymology of Eve and talking, see Bahya, Genesis, 3:21.) The word Eve means talking and from talking a lot she became the mother of the whole world. If she had not talked a lot with the snake, she would have not become the mother of the whole world.
“And the Lord God made garments of skins for Adam and his wife” [3:21]. The Holy One made shirts for Adam and his wife. The shirts were decorated with drawings and embroideries of all the animals and birds in the world. Adam later gave them to Cain and when Cain was killed they came into the hands of Nimrod. Esau killed Nimrod and Esau took these garments. When Jacob wanted to receive the blessing from Isaac, he put on these garments. (Genesis, 27:15.) “And clothed them” [3:21]. Even though they had committed sins, nonetheless the Holy One is merciful and He dressed them in shirts Himself. (Bahya, Genesis, 3:21.)
Why God made garments of skins for Adam and his wife, and clothed them? (Genesis 3:21).
Why God made garments of skins for Adam and his wife, and clothed them? (Genesis 3:21). Perhaps some one may laugh at the expressions here used, considering the small value of the garments thus made, as if they were not at all worthy of the labour of a Creator of such dignity and greatness; but a man who has a proper appreciation of wisdom and virtue will rightly and deservedly look upon this work as one very suitable for a God, that, namely, of teaching wisdom to those who were before labouring to no purpose; and who, having but little anxiety about procuring useful things, being seized with an insane desire for miserable honours, have given themselves up as slaves to convenience, looking upon the study of wisdom and virtue with detestation, and being in love with splendour of life and skill in mean and handicraft arts, which is in no way connected with a virtuous man. And these unhappy men do not know that a frugality, which is in need of nothing, becomes, as it were, a relation and neighbour to man, but that luxurious splendour is banished to a distance as an enemy; therefore the garment made of skins, if one should come to a correct judgment, deserves to be looked upon as a more noble possession than a purple robe embroidered with various colours. Therefore this is the literal meaning of the text; but if we look to the real meaning, then the garment of skins is a figurative expression for the natural skin, that is to say, our body; for God, when first of all he made the intellect, called it Adam; after that he created the outward sense, to which he gave the name of Life. In the third place, he of necessity also made a body, calling that by a figurative expression, a garment of skins; for it was fitting that the intellect and the outward sense should be clothed in a body as in a garment of skins; that the creature itself might first of all appear worthy of divine virtue; since by what power can the formation of the human body be put together more excellently, and in a more becoming manner, than by God? on which account he did put it together, and at the same time he clothed it; when some prepare articles of human clothing and others put them on; but this natural clothing, contemporary with the man himself, namely, the body, belonged to the same Being both to make and to clothe the man in after it was made.
The Gemara raises an objection to the opinion that the dispute between Rabbi Yehoshua and the Rabbis applies only in a case where the amniotic fluid is turbid. It is taught in a baraita that Rabbi Yehoshua ben Ḥananya, who is the same Rabbi Yehoshua who disagrees with the Rabbis with regard to the case of a woman who discharges a gestational sac in which tissue did not develop, taught this following proof for his opinion that the woman is impure: It is stated: “And the Lord God made for Adam and for his wife garments of skins, and clothed them” (Genesis 3:21). This teaches that the Holy One, Blessed be He, does not make skin for a person unless he is already created, as God first created Adam and Eve, and then gave them skin. Consequently, the existence of a gestational sac proves that there is an offspring.
the garment of Adam, the first man, was created at this time, as it is stated: “And God made for Adam and his wife garments of skins and clothed them” (Genesis 3:21).
He explains: Rather, the meaning is that one should follow the attributes of the Holy One, Blessed be He. He provides several examples. Just as He clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21), so too, should you clothe the naked. Just as the Holy One, Blessed be He, visits the sick, as it is written with regard to God’s appearing to Abraham following his circumcision: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1), so too, should you visit the sick. Just as the Holy One, Blessed be He, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11), so too, should you console mourners. Just as the Holy One, Blessed be He, buried the dead, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6), so too, should you bury the dead.
The Gemara discusses the verse: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). Rav and Shmuel disagree as to the meaning of the term “garments of skin.” One says that these garments were made of something that comes from the skin, and one says that these garments were something from which the skin benefits.
Rabbi Samlai taught: With regard to the Torah, its beginning is an act of kindness and its end is an act of kindness. Its beginning is an act of kindness, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). And its end is an act of kindness, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6).
the Israelites would see how radiant the skin of Moses’ face was. Moses would then put the veil back over his face until he went in to speak with God.
You clothed me with skin and flesh And wove me of bones and sinews;
And Adonoy Elohim made for Adam and his wife leather coats [garments of honor on the skin of their flesh] and He clothed them.
And Allah created garments for Adam and his wife from a place and the sky
Then Allah said, 'Here is Adam, he has become like one of us in the knowledge of good and evil, and now so that he does not stretch out his hand and take from the tree of life to eternity.'
Allah expelled him from the Garden of Eden so that the earth prospers, the earth from which he was taken.
And when Adam was expelled, he settled eastward of the Garden of Eden, and the angels were guarding the way to the tree of life with a revolving flashing sword.
And the Lord God made to Adam and to his wife vestures of honour from the skin of the serpent, which he had cast from him, upon the skin of their flesh, instead of that adornment which had been cast away; and He clothed them.
| וַיֹּ֣אמֶר ׀ יְהֹוָ֣ה אֱלֹהִ֗ים הֵ֤ן הָֽאָדָם֙ הָיָה֙ כְּאַחַ֣ד מִמֶּ֔נּוּ לָדַ֖עַת ט֣וֹב וָרָ֑ע וְעַתָּ֣ה ׀ פֶּן־יִשְׁלַ֣ח יָד֗וֹ וְלָקַח֙ גַּ֚ם מֵעֵ֣ץ הַֽחַיִּ֔ים וְאָכַ֖ל וָחַ֥י לְעֹלָֽם׃ | 22 J | And God יהוה said, “Now that humankind has become like any of us, knowing good and bad, what if one should stretch out a hand and take also from the tree of life and eat, and live forever!” |
Let us first deal with a question raised by most commentators, i.e. the reason why Moses’ name has not been mentioned in this portion. In Proverbs 10,1 we read בן חכם ישמח אב, “a wise son brings joy to his father.” What precisely is this “wisdom” Solomon speaks of in that verse? Furthermore, what is the nature of “wisdom” that Job speaks of in Job 28,28 where we read הן יראת א-דוני היא חכמה, “here the awe of G’d is wisdom!” We must remember that the Creator created all the phenomena in all the parts of His universe, and that when His creatures look at the world and realize that they themselves are totally powerless, they look at their own “lives” and are overcome by a feeling of awe for this Creator. They also realize that the Creator in His wisdom has created phenomena that are direct opposites of one another such as fire and water, night and day, wind (air) and earth. When reflecting on this they realize that even these opposites possess a common denominator, they emerged into existence as an expression of the will of the One and only Creator. It follows that they should perceive themselves as being part of one great whole. The word הן as explained by Rashi on Genesis 3,22 refers to man in the lower universe being as unique as G’d is unique in the higher universe. In Greek the word for “one, uniformity,” is also “hina” (compare ערוך). Unity in our world is the result of the recognition that we all share the same root. The fear inspired by this realization inspires unity, or at least should inspire unity, the common goal of all of G’d’s creatures being to serve the Creator. The well known verse, (Job 25,2):עושה שלום במרומיו הוא יעשה שלום עלינו וגו', “He who makes peace in His lofty heights may He also make peace among us, etc.;” alludes to the peace in the higher worlds being the result of the creatures in that world having realized that they are all part of the same root, something that alas, we on earth have so far failed to realize, or at least we have failed to let our actions reflect that realization. Our sages (Bamidbar rabbah 12,7) when commenting on this verse says that the archangel Michael is made of snow whereas the archangel Gavriel is made of fire. In spite of this neither angel causes any harm to his colleague or celestial counterpart.
And this is the aspect of Hashem Yithbarakh's extolling Kenesseth Yisrael (Song 7), “Your navel is like a round goblet that lacks no mingled wine,” and our Rabbis z”l explained (Sanh. 37) regarding the seventy Sanhedrin who sat in a semicircle like the moon etc. “Your navel” is the aspect of the tefillin straps which descend from the head knot to the navel, which is drawn from the aspect of the kingship of David-Mashiach who is live and enduring, who is the aspect of the head knot as mentioned, as from there is drawn the strap unto the navel which is the aspect of “your navel like a round goblet,” the aspect of the seventy Sanhedrin who correspond to the seventy facets of the Torah, where David sat at the head, as our Rabbis z”l explained (brought in Rashi) on the verse, “Yoshev-Basheveth a Tachkemonite, head” etc. (2 Sam 23), for all the seventy Sanhedrin who are the aspect of the seventy faces of the Torah all receive from David-Mashiach, as all his vitality is from the aspect of the aforementioned elders, who are the aspect of Tiqunei Diqna Qadisha, the aspect of honoring the face, the aspect of Stories of Ancient Times, as all the seventy faces of the Torah are drawn from them, as explained in the Torah “Pathach R' Shim`on” (LM #60), see there; as thereby one can wake up from sleep, which is the absence of the brains. And by means of these elders, the aspect of the stories, are drawn all the seventy faces of the Torah and we wake up from sleep. Which, this is is the aspect of the seventy years that David a”h lived. And therefore he minimized sleep to the utmost, as our Rabbis z”l said (Sukkah 26), that David never slept sixty breaths, so as to not taste the taste of death. For sleep is one sixtieth of death, which is drawn from Adam haRishon's mistake, by eating from the Tree of Knowledge Good-and-Bad and blemishing the Tree of Life which is the aspect of the light of the tefillin, as is brought. For tefillin are the aspect of life, the aspect of the Tree of Life, of which is said (Gen. 3), “And he eat and live forever). And by causing this damage, death was decreed on him for generations. But actually, after the mistake, death and sleep are a great benefit, for had Adam not erred he would have attained true life which is everlasting life, long life, whilst still in the body, that is, in his body he would have been able to be included in the Ein Sof forever, running and returning, and live long life, that is, renewing his vitality forever, in the aspect of renewing life of the Highest Elder, who is the Blind One, who lived long life, as he is forever old and forever infantile etc. as mentioned. But after the mistake and having eaten from the Tree of Knowledge Good-and-Bad and being driven from Gan `Eden and the Serpent's filth taking grip on his body, the aspect of the “Serpent's bite,” it is impossible for him to live long life in his body forever. And it is impossible to attain everlasting life except by death, which is a great benefit, as written (Gen 1), “And behold, good me'od” — this is death (Ber. Rab. 9), for by means of death which is sleep, his brain is renewed. And then his body and life are renewed, and then he comes back to life in a body clean and pure that is entirely cleaned and purified of the Serpent's filth. And then he will attain receiving new brains in the aspect of tefillin, the Tree of Life, which are the aspect of long life he will attain then. That is, then he will attain living such life forever, as at all times life and brains will be added to him, until the older he gets, the more he will attain beginning anew. Which this is the aspect of the Blind Elder, which this is the essence of everlasting life that whoever attains will attain in the future to come. For constant delight is no delight and is not called true life, but rather when one attains living new life at all times, and this is the aspect of long life, everlasting life, that the tzaddikim will attain in the future after revival of the dead, that is, the aforementioned aspect, as they will attain renewing their life at all times, which this is the aspect of tefillin as mentioned.
And behold, a person really needs to strengthen oneself to devote oneself regarding eating and drinking in holiness and purity, that through this they are able to release the holy sparks, and through this they merit eternal life. And this is what Avraham our father PBUH said to the angels "rest under the tree" (Genesis 18:4), meaning under the tree of life, and through this "let me get some bread", that is, through eating, as explained. And this is "Ad-nai said 'behold the human etc and now lest he reaches and takes also from the tree of life and lives forever'" (Genesis 3:22) one can say that it is explained in that way: behold, the Holy Exalted Blessed Name, in God's great compassion, wants that a person would fix what they have broken, through teshuvah. That is why the Holy Exalted Name said 'and now', meaning, now that the First Human sinned, how will he fix his sin? Lest, and maybe there is a fixing of extending their hand to seize and grasp the tree of life through eating, releasing the holy sparks through eating in holiness, and this is 'and he will eat and live forever', meaning, through eating there will be a way of grasping eternal life, and therefore 'Ad-nai send him out of the Garden of Eden to work the soil' (Genesis 3:23) since in the world to come there is no eating or drinking, and so only in this world one can raise holy sparks, as explained. And the tzadik that behaves in holiness, in Torah and in eating and in drinking and in all their deeds, continues the flow of lovingkindnesses to the world.
ועתה פן ישלח ידו, “and now, lest he stretch out his hand;” this is an abbreviated verse, [reflecting the urgency of the matter? Ed.] The word: ועתה, could have been omitted as it is well known that הכל בידי שמים חוץ מיראת שמים, “everything is subject to control by heaven except matters that depend on one’s degree of awe for heaven.” G-d did not therefore have to “fear” what Adam was about to do, but He knew it beforehand. G-d was perfectly capable to prevent Adam from eating of the tree while he was in the garden. It was His domain also, and He could have denied him access without having to expel him. Why then did the Torah bother to begin our verse with the word: ועתה, “and now?” It was inserted as the attribute of Justice urged G-d to test man’s ability to resist his temptation. G-d was certain that, especially now, Adam would not be able to resist that temptation, therefore G-d put him beyond such temptation. This was going beyond the demands of justice, an act of Mercy by G-d. It gave Adam an opportunity to claim that even if he had remained within the garden he would have resisted the temptation to eat from the tree of Life.
ולקח גם מעץ החיים, “and he will also take from the fruit of the tree of Life.” One reason that would have caused him to eat from that tree is that he had not even been warned not to eat from it. At any rate, after Adam had already sinned once by eating from the tree of knowledge, there was reason to assume that to breach the restrictions once more, especially if the objective was to repair the damage he had caused himself by eating from the tree of knowledge was not far fetched, and G-d took that into consideration by physically preventing him from carrying out such an intention.
ואכל וחי לעולם, “he will eat and live forever.” If you were to remind us that the Torah had previously written that as a result of, or even on the day of eating from the tree of knowledge man would die, what good would it do him to eat from the tree of Life? We are forced to assume that the tree of Life, i.e. its fruit, was a medication intended to heal people that had been afflicted with a fatal disease. Anyone not so inflicted would not feel the urge to eat from it; [for all we know its fruit did not even look inviting. Ed.] Perhaps the translation of the expression: מות תמות, especially the repetition of the word for “death”: means that after having eaten from the fruit of the tree of knowledge man would be considered as if already legally dead. A different exegesis: G-d said that seeing death had already been decreed for man, and He had decreed that anyone eating from the tree of Life would live forever, how could both decrees exist side by side except by denying those who had eaten from the tree of knowledge access to the tree of Life?A third possible exegesis: if Adam and Chavah would give birth to children while still in the garden, and these had not eaten from the fruit of the tree of knowledge, it would be unfair to decree death for them; and if they were to eat from the tree of Life they would live forever. Therefore they had to be denied access.[Seeing that G-d did not consider uprooting the tree of Life, it is proof that anything in this universe which dies out, or perishes, does not do so as an act of G-d Who had created it for the benefit of His creatures, but must be a result of those creatures having forfeited by their actions the good such a phenomenon could do for them. Ed.]
AND THE LORD GOD SAID…AS ONE OF US. When one (echad) is in the absolute, it has a cantillical note which indicates the foregoing and it is vocalized with a segol beneath the alef. However, when it is vocalized with a pattach beneath the alef (achad) it is in the construct. Similarly, As one of (ke-achad) the tribes of Israel (Gen. 49:16). Hence, according to the rules of grammar, the word ke-achad (as one of) cannot have the meaning of as one. (Onkelos interpreted ke-achad in this way: “Man has become one on earth.” Cf. Rashi. Man is one on earth as I am one in heaven. I.E. disagrees, for ke-achad is in the construct.) Additionally, if ke-achad is in the absolute, then it is meaningless. (If ke-achad is in the absolute, then Scripture reads, man is like one. This is a meaningless statement.) Furthermore, if ke-achad is in the absolute, the notes should have connected mi-mennu (of us) to la-da’at (to know). (Not to ke-achad. A word in the absolute is not connected by a cantillical note to the word that follows. Since ke-achad is connected to mi-mennu it must be in the construct.) Mi-mennu is a plural, (Onkelos translates mi-mennu as a singular. )
The word mi-mennu can be rendered of us or of him. as in ish mi-mennu (none of us) (Gen. 23:6). I have already explained in The Book of Foundation why the nun of mi-mennu receives a dagesh when in the plural. (The word mi-mennu should have been spelled with two nuns. The dagesh makes up for the missing nun (Weiser). I.E. makes this point here because the word mi-mennu has a dagesh. He does not want one to think mistakenly that it is a singular because of this dagesh. See next note.) The Babylonian grammarians who do not place a dagesh in it are in error. (The Babylonian grammarians, in contradistinction to the Palestinian grammarians, place a dagesh in mi-mennu when it is singular and omit the dagesh when it is plural. I.E. says that the Palestinians who place a dagesh in both instances are correct.) The meaning of the verse (v. 22) is the same as ye shall be as God, knowing good and evil (v. 5). (Man has become like an angel. See I.E.’s comments on verse 5.) On the other hand, God might be saying what was in Adam’s mind. (Adam now thinks that he has become as one of us.) The use of the term of us presents no problem. It is similar to Let us make man in our image (Gen. 1:26) and Come, let us go down (Gen. 11:7). God in all these cases is addressing the angels.
ויאמר השם אלוקים, The Lord G'd said: "Here man has become like one of Us, etc." We need to understand why G'd had not commanded Adam and Eve not to eat from the tree of life before He forbade them to eat from the tree of knowledge. Had they eaten from it first they would have lived forever!
Another peculiarity in our verse is the word היה. G'd was afraid that Adam might live forever, not that he had already achieved that status. The word therefore should have been עוד לא היה, or something to that effect. Furthermore, why would the ability to distinguish between good and evil elevate man to the status of G'd? How can we justify the expression ממנו, "like one of Us?" This would give the impression that there are physical beings in the heavens!
In view of the fact that G'd had warned man not to eat from the tree of knowledge He was not worried about his eating from the tree of life. He did not think man would be motivated to do so either of his own volition or as a result of seduction by the serpent. The seducer only urges man to taste what is forbidden; Satan never urges you to do what is perfectly permissible. Man on his own had no desire to eat from that tree in order to secure permanent life, something that was his birthright anyways. It was only after he had forfeited his birthright that he would seek to find an alternative for what he had lost. If G'd had forbidden the tree of life immediately, the serpent might have succeeded to entice even Adam himself into eating from it. Therefore G'd was wise in not including the tree of life in the prohibition immediately. After having eaten from the tree of knowledge with its fateful consequences, Adam's priorities had changed, and G'd now had to be concerned lest man eat from that tree in order to neutralize the mortality that had been decreed on him.
The meaning of the word היה then is: "up until now man was alone unto himself," i.e. he was immortal," however, now that he has lost his immortality, he might want to eat from the tree of life. The word אחד ממנו, would refer to the uniqueness of man on earth. He alone of all the creatures on earth was immortal. The knowledge man acquired due to having eaten from the tree of knowledge might prompt him to want to eat from the tree of life to recapture the uniqueness of his former stature of ruling over the creatures of earth. I have found a proof for my interpretation of the word ממנו in Onkelos. Onkelos translates the word as מניה, "from him," i.e. כאחד ממנו, "like the only one of its kind"
There is another way to solve the problems we have raised. On the day G'd commanded Adam not to eat from the tree of knowledge He gave two commandments. G'd actually allowed for the possibility that Adam would violate His command by saying: "should you eat from it, your only way to rehabilitate yourself will be through death, through mortality of the body." In halachah we would consider the second commandment, i.e. the need to die as a לאו הניתק לעשה, a negative commandment tied to a positive commandment. The positive commandment is viewed as the תיקון, reparation of the negative commandment that has been violated. We have mentioned earlier that had it not been for the sin, Adam would have become so refined that he would have been considered as at home in the world of the permanent beings, just as the prophet Elijah who departed this world, body intact. It was only due to the sin that Adam's body forfeited the chance to rise with him to such lofty heights. Once deprived of the opportunity to refine his body in the manner described, the very act of separation of the soul from the body becomes the symbol of the inability to achieve the elevation of the body to eternal life. Under such circumstances man would not eat from the tree of life of his own accord. He would be afraid that as a result of eating from it he would forever forfeit potential rehabilitation should he violate the command not to eat from the tree of knowledge. Only death could afford him that chance, and once he had eaten from the tree of life he would not die. The matter was different, however, once he had eaten from the tree of knowledge without having eaten as yet from the tree of life. If he had eaten deliberately from the tree of knowledge, man would certainly be careful not to eat from the tree of life as that would condemn him eternally to a physical existence only. However, as we explained, man's sin had been inadvertent, meaning that he thought he was not bound to die in order to rehabilitate himself. If so, there was no powerful incentive for him to stay clear of the tree of life. Actually, Adam erred; even though his sin was inadvertent it could only be completely atoned for through death of his body at some stage. The principal reason that G'd had commanded man not to eat from the tree of knowledge was to prevent knowledge of evil becoming an integral part of his perceptions. His perceptions were meant to concentrate only on what is good. This is what Solomon meant (Kohelet 7,29) when he said that ישר עשה האלוקים את האדם, that "G'd made man perfectly upright." Evil did not figure as part of man's imagination and fantasies. All of this changed after he ate from the tree of knowledge. The fact that man felt naked and ashamed is proof that his fantasies now included things that were evil. Once man had undergone such a drastic change and the purpose of the prohibition to eat from the tree of knowledge had been irreversibly thwarted, he would no longer consider not eating from the tree of life as his insurance should he need to recapture his original status. He had already lost that status irretrievably. With the incentive not to eat from the tree of life gone, G'd had to forbid man to eat from that tree. In view of the fact that man had ignored a previous command, G'd deemed it safer to place the tree of life out of Adam's reach by expelling him from the garden.
Having said all this we can now understand a difficult passage in Bereshit Rabbah 21,6. Commenting on the words: "and now, lest he reach out and take also from the tree of life and eat thereof and live forever," Rabbi Aba bar Kahane says that the word ועתה, "and now" in this verse teaches that G'd encouraged Adam to repent. This word is used by the Torah to introduce the process of repentance. For instance, we have Deut. 10 where Moses described the sin of the golden calf and his endeavours to obtain forgiveness for the Jewish people. Verse 12 there commences with the words: ועתה ישראל, and goes on to describe what it is that G'd asks of the Jewish people so that they can rehabilitate themselves. The expression פן, always means "not or no." G'd said: "lest he stretch out his hand and take also from the tree of life and and eat of it and live forever." Thus far Rabbi Aba bar Kahane. This Midrash is extremely puzzling. How could G'd justify encouraging man to do repentance by saying to him "NO!?" Why did G'd only start to worry that Adam would eat from the tree of life after He had said to him "No?" It appears as if G'd would not have been concerned about Adam living forever if he had done תשובה! This cannot be since man had already become mortal on the day he ate from the tree of knowledge!
Actually, keeping in mind our exegesis, the words of Rabbi Ada bar Kahane make sense. G'd wanted Adam to realise that he had sinned by eating from the tree of knowledge. He did this by telling him to repent. Adam answered this invitation to do תשובה by saying that he had not sinned in a manner that required him to repent. He argued that he had been unaware of committing a sin when he ate from the tree. When G'd heard that Adam thought that an inadvertently committed sin does not require repentance, He began to worry that now there was no impediment to Adam eating from the tree of life. This is why G'd had to expel him from the garden to prevent this from happening. Later on Adam did repent and spent 130 years immersing himself in the waters of the river גיחון to atone for his sin [compare Pirke de Rabbi Eliezer 20. Ed.].
Although G'd had said that Adam would die "on the day" he would eat from the tree of knowledge, the word "day" could have one of two connotations. It could mean a period of 24 hours, i.e. a day in human terms, or it could refer to a day in G'd's terms, i.e. 1000 years. If it is the latter, the meaning of the warning was that Adam would die before he reached the age of 1000 years. The respective connotation of the word depends on the severity of the sin and the feeling the sinner had at the time he committed the sin. If the sinner intended to anger G'd at the time he sinned, the meaning of the word "day" would be the minimum. The sinner would have to die before that period of 24 hours expired. If, however, the sin was not committed intentionally and the sinner had made it plain that he had not intended to sin, he would be given the maximum period possible, i.e. he would live up to but not including 1000 years.
הן אדם היה כאחד ממנו, “now that man has become like one of us; etc.” according to the plain meaning of the text the word ממנו, “of Us,” is a reference to the angels. However, if that were the only true explanation the Torah should have written “like one of you.” However, due to G-d’s humility, He wrote “like one of Us.” The real intention of the verse is to say that originally, היה, “he had been,” like one of Us due to his superior intellect and due to this intellect not being hindered by the evil urge. Now, that he had sinned and become possessed of the desires of the flesh, however, he was no longer like “one of Us.”
ועתה פן ישלח ידו, “and now lest he put forth his hand, etc.” G-d meant that now that He had decreed for man to be mortal there was concern that he would try and neutralize this by eating from the tree of life and assure himself of living forever. From a homiletical approach the words הן האדם היה mean “he was like a twenty year old;” [we have a tradition that although man becomes accountable to a human tribunal already at thirteen years of age, he does not become accountable (is not considered mature) to a celestial court until he has attained the age of twenty]. This is the reason that of the generation of Israelites in the desert who had sinned by accepting the majority report of the spies only people over the age of twenty were condemned to die in the desert (Numbers 14,29). Adam’s case was different. Although he had been less than a day old when he ate from the tree of knowledge G-d had punished him as if he were already twenty years old. The Torah therefore tells us here that he had been created with the maturity of a twenty-year old so that he qualified for punishment immediately. Incidentally, the very word היה has a numerical value of 20 so that we have an allusion in the text that Adam was considered at creation as if he were fully mature, the equivalent of a human born by woman after 20 years. According to the views of Rabbi Yehudah and Rabbi Shimon in Bereshit Rabbah 21,5 the words כאחד ממנו, “like one of Us” mean “like the Unique One in the world.” The word אחד in Deut 6,4 שמע ישראל ה' אלוקינו ה' אחד, means “the One, the Unique One.” The other Rabbis quoted in that Midrash believed that the word אחד in our verse refers to the archangel Gavriel seeing we have a verse in Ezekiel 9,2 where that angel is referred to as אחד. The full text there is ואיש אחד בתוכם לבוש בדים וקסת הספר במתניו, “and one man amongst them clothed in linen with a slate of the scribe at his hips, etc.” According to Shabbat 55 the man referred to in that verse is the archangel Gavriel. This is based on the emphasis of the verse in Ezekiel on that angel’s “clothing.” Bereshit Rabbah 21,8 understands this as something which is integral to that angel, not something peripheral such as when we describe a human being’s clothing. It is similar to a certain insect called קמצא, snail, whose clothing is an integral part of it. Similarly, Adam’s original clothing (the divine rays of light) were an integral part of him. It is well known that the meaning of the word אחד when spelled with the vowel segol is different from the same word when spelled with the vowel patach. The former is intransitive whereas the latter is transitive, i.e. it is always a genitive, a possessive form. An example of the latter is found in Daniel 10,13 אחד השרים הראשונים, “one of the foremost princes.” Daniel describes the angel Michael as one belonging to the hierarchy of the other angels. We have a similar verse in Genesis 32,23 where the Torah speaks about Yaakov taking his eleven children across the river Yabok. The wording is אחד עשר ילדיו. There are many other examples of the word when spelled with the vowel patach meaning that the “one-ness” of the word אחד is really only relative. In the verse in Ezekiel where the word אחד appears with the vowel segol, however, Rabbi Yehudah views this as justification to compare the angel Gavriel in some respects to the “Unique One of the world,” i.e. G-d. Rabbi Yehudah was of course aware that the Torah scrolls from which we read do not distinguish in the spelling of the word Echad and the word Achad, seeing that there are no vowels shown in the text. It is therefore possible to read our verse as “here man has become like echad of Us,” i.e. “like the Unique One amongst us,” instead of as achad of Us.” The other sages who understand the word “of us,” as referring to the angel Gavriel simply base themselves on the fact that the traditional reading of the verse has the word אחד read as achad, and not as echad. There could not therefore be an allusion here to G-d the Unique One. This still requires that these sages deal with the vocalisation of the verse in Ezekiel where even the angel Gavriel seems to be accorded a status of being “unique,” seeing the word אחד there is vocalised with the vowel segol. We must conclude that they saw in this wording only something metaphorical. They understood the word as symbolising the clothing of the snail we mentioned previously. Just as that clothing is integral to the creature, so, even though the angel Gavriel represents the punishing agency of G-d both when he went to destroy Sodom, as well as in the story in Ezekiel, he has attached to him least a smattering of the attribute of Mercy. This attribute is alluded to by mention of the white linen he is garbed in. The important lesson in all this is that the attribute of Justice even when predominant is always tempered by the attribute of Mercy. A kabbalistic approach to our verse: The word היה in הן היה האדם is similar to the wordsהיה ומשה in Exodus 3,1, or to איש היה at the beginning of the Book of Job. In both those instances the word היה (as distinct from ויהי) indicates that what is being reported here is not something original, something the like of which had never existed before. This is the reason that the birth of Chavah’s children is reported as the result of והאדם ידע את חוה, “Man had been intimate with Chavah.” This intimacy had occurred previous to the children being born, or better, he had already known how the mechanism of procreation works and had acted accordingly. When Rabbi Yehudah had interpreted the כאחד ממנו as if the word אחד had been vocalised with the vowel segol, he may have seen in the verse an allusion to the קו האמצעי the emanation which combines the attribute of Justice and the attribute of Mercy. This is something unique to G-d, the יחידו של העולם. This may also be the hidden meaning of Song of Songs 3,10 עמודיו עשה כסף, רפידתו זהב מרכבו ארגמן.“ Solomon meant to describe a variety of light (colours). This is also an allusion to the various components which make up a human being, i.e. the יצר הטוב and the יצר הרע, the spiritually positive urge and the spiritually negative urge. Our sages described this by another metaphor when they said in Shabbat 119 that when man returns from the synagogue on Friday night he is accompanied by a “good” angel and by a “bad” angel. The former is on his right side, the latter on his left.
ויאמר ה' אלוקים...כאחד ממנו, G’d included Himself when speaking about the angels, just as He had done when about to create man in 1,26, when He had saidנעשה אדם בצלמנו, “Let Us make man in Our image.”
לדעת טוב ורע, we already explained that the term לדעת טוב ורע refers to perceptive powers equal to that of the angels in our commentary on 2,17. In Bereshit Rabbah 21,5 Rabbi Pappus explained the words כאחד ממנו to mean “like one of the ministering angels.” Rabbi Akiva violently disagreed with him, saying “you have overstepped the boundaries of permissible interpretation, i.e. דייך פפוס. What then is the meaning of these words? G’d has placed two paths in front of man, one is the path of life. If he chooses the other path, he automatically abandons the path of life. Rabbi Berechyah, quoting Rabbi Yochanan, said that as long as man was single he was similar to the “One,” i.e. immortal. The moment his one side had been removed he became a split personality, i.e. that is the meaning of “knowing good and evil.” The opinion of the Onkelos sides with that of Rabbi Akiva who interpreted the word כאחד as being similar to the One and only One, having received his knowledge of good and evil directly from Him. In other words, his choice over good and evil stemmed directly from G’d, not from the fruit of the tree of knowledge.
כאחד, the word achad spelled with the vowel patach does not necessarily have to be in a construct form. Ibn Ezra does not agree that this is grammatically possible.
ועתה פן ישלח ידו,.originally, Adam had not been forbidden to eat from the tree of life, but, on the contrary, had been commanded to eat from it, as we explained on 2,17. This tree was one of the trees of the garden from all of which Adam had been instructed to eat. As long as he would eat from the fruit of that tree, he would lengthen his original life span. However, as soon as he had violated G’d’s commandment by eating from the tree of knowledge, his punishment was premature death, i.e. death before he had attained the life span originally set for him. Therefore, G’d did not want him to remain inside Gan Eden so that he would not now take from the fruit of the tree of life just as he had taken from the fruit of the tree of knowledge. If he were to do that he would live far longer than G’d meant for him to live. It was the nature of that tree to reinforce man’s natural powers and to extend his life span. Seeing that Adam had violated the commandment he would now receive his punishment, i.e. shortening his life span. It was appropriate to expel him from the garden on that account to prevent him from eating the fruit of that tree. The meaning of the words גם מעץ is a reference to the other tree he had eaten from without permission. G’d reasoned that if He allowed man to remain in the garden and commanded him not to eat from the tree of life, he would once again violate His commandment just as he had done previously concerning the tree of knowledge. The meaning of the word לעולם is not to be understood literally as “forever, but describes a long period of time. It is similar to the meaning of the word לעולם in Exodus 21,6 where it cannot possibly mean “forever,” seeing that the servant who is the subject in that verse does not live forever.
AND NOW, LEST HE PUT FORTH HIS HAND. The Holy One, blessed be He, wanted His decree concerning the death of Adam to be fulfilled, and if he were to eat of the tree of life which was created to give everlasting life to those who ate of its fruit, the decree would be nullified; for either he would not die at all or his day of death would not come at the time it was decreed for him and his descendants to die. (See above, 2:17, where Ramban explained two theories. The teaching of the Rabbis is that man was originally designed to live forever. By having sinned, death was decreed upon him; by eating of the tree of life, he would thus restore himself to his original position of immortality. The opinion of the philosophers, however, is that man was originally destined to die; by having sinned, it was decreed that he die before the time designated at first. By eating of the tree of life he would thus live a long time and not die at the time decreed for him as punishment for his sin. This is the deeper meaning of Ramban’s words here in the text, “for either he would not die at all, etc.”) And now that Adam had the power of choice, He therefore guarded this tree from him for at first Adam did only what he was commanded and he did not eat thereof as he did not need it. Know and believe that the garden of Eden is on this earth (See my Kitvei Haramban, Vol. 1, p. 309, in notes, as to why this point that the Garden of Eden is on this earth is of such vital importance to Ramban that he writes: ‘Know and believe that the garden….’”) as are also the tree of life and the tree of knowledge, and from there the river comes forth and is divided into four heads (Above, 2:10.) which are visible to us. For the Euphrates (Ibid., 2:14.) is in our land and within our border, (Deuteronomy 1:1.) and Pishon, (Above, 2:11.) according to the words of the former scholars, is the Nile of Egypt. (Above, 2:11.) But as these are on earth so are there also in the heavens things similarly named, and those in the heavens are the foundations of these on earth, just as the Rabbis have said: (Midrash Shir Hashirim Zuta, 1:4, (Buber ed., pp. 9-10).) “The king hath brought me into his chambers (Song of Songs 1:4.) — this teaches us that the Holy One, blessed be He, is destined to show Israel the treasures on high that are chambered in the heavens. Another interpretation of The king hath brought me into his chambers is that these are the chambers of the garden of Eden. It is on the basis of this that they have said: ‘The work of the garden of Eden is like the work of the firmament.’” The rivers correspond to the four camps of angels on high, and it is from there that the power of the kingdoms on earth is derived, just as it is written, The host of the high heaven on high, and the kings of the earth upon the earth. (Isaiah 24:21.) Thus the Rabbis said in Bereshith Rabbah, (16:7.) “Into four heads (Above, 2:10.) — these are the four kingdoms. The name of the first is Pishon (Ibid., 2:11.) — this is Babylon, etc.” And the things called the tree of life and the tree of knowledge on high — their secret is high and lofty. Adam sinned with the fruit of the tree of knowledge below and on high, in deed and thought. Now if the fruit of the tree were good for food and he desired it to become wise, why did He withhold it from him? Indeed, G-d is kind and dealeth kindly; He will withhold no good thing from them that walk uprightly! (Psalms 84:12.) The serpent, moreover, has today no speaking faculty, and if it did have it at first, He would surely have mentioned in His curse that its mouth become dumb, as this would have been the most grievous curse of all. But all these things are twofold in meaning, the overt and the concealed in them both being true. In Bereshith Rabbah the Rabbis say: (16:8. Mentioned also above, 2:8.) “Another interpretation of Le’ovdah uleshomrah (to cultivate her and to keep her) (Above, 2:15.) is that these words refer to the sacrifices, as it is said, ‘Ta’avdun’ (Ye shall serve) G-d upon this mountain. (Exodus 3:12.) It is this which Scripture says, ‘Tishm’ru’ (Ye shall keep) to offer unto Me in its appointed season.” (Numbers 28:2.) By this Midrash, the Rabbis hinted that the sacrifices will cause growth and expansion in the tree of life and the tree of knowledge and all other trees in the garden of Eden. It is this which constitutes their cultivation and care. Now Rabbi Abraham ibn Ezra denies what the scholars have said, namely, that Pishon is the Nile, because they found that the Nile comes from the Mountain of Frankincense [far south of the equator], and therefore it swells during the days of summer. (For when it is summer time in the northern hemisphere, it is the time of the rainy season in the southern hemisphere. Hence the Nile, the source of which is in the southern hemisphere, swells during the summer time. And “we know that the Garden of Eden is near the equator, where day and night are always equal” (Ibn Ezra), it follows that Pishon is not the Nile, since the Nile originates far south of the equator. This is the opinion of Ibn Ezra. Ramban replies: “But it is already known, etc.”) But it is already known that many rivers come from their source and flow for a great distance and enter the bowels of the earth for a journey of many days, and then break forth again, and flow from under one of the mountains in a distant place. [This being the case, it is possible that Pishon is the Nile.]
היה כאחד ממנו IS BECOME LIKE ONE OF US (or, like the Being who is One, Unique amongst us) — Lo, he is unique among the terrestrial ones, even as I am unique among the celestial ones. And in what does his uniqueness consist? In knowing good and evil, which is not so in the case of cattle and beasts (Genesis Rabbah 21:5).
ועתה פן ישלח ידו AND NOW, LEST HE PUT FORTH HIS HAND… [AND EAT AND LIVE FOR EVER] — And if he does live forever he is likely to lead people astray, so that they may say, “He, also, is a god”; there are also Agadic Midrashim, but they are not in keeping with its (the verse’s) plain sense.
Die Auffassung des כאחר ממנו ist dunkel. Gewöhnlich wird es: "wie einer von uns" verstanden, welches sprachlich ganz gerechtfertigt ist, wie "ומת אחד מהם אל אחד מבניו usw. Der Plural wird dann auf Engel bezogen, und da, wie wir geglaubt, der Genuss vom Baume dem ersten Menschen keineswegs eine ihm bis dahin fehlende höhere Erkenntnis gebracht hat, so müßten wir es also verstehen: der Mensch hat sich also wie einer von uns benommen, selbst zu wissen was gut ist und bös. Diese Ansicht ist alt. Schon ר׳ פפיס in ב׳ר כ׳א erklärte das כאחד ממלאכי השרת :כאחד ממנו Allein ר׳ עקיבא verwies ihm schon das Unstatthafte, hier in ganz konkreter Weise, hinsichtlich der Einsicht in Gutes und Böses die Engel in gleiche Linie mit הב"ה zu stellen, דייך פפיס. Aufgefordert, seine Ansicht über die Bedeutung des Satzes הן האדם היה כאחר ממנו auszusprechen, erwiderte שנתן לו המקום לפניו שני דרכים דרך החיים :ר"ע ודרך המות ובירר לו דרך המות. (So ist die Lesart im ילקוט) ,Gott habe ihm zwei Wege zur Wahl vorgelegt, den Weg des Lebens und den Weg des Todes, er habe den letzteren gewählt. Diese sich dem Sinne nach so sehr empfehlende Erklärung dürfte denn doch auch wortgerechter sein, als es auf den ersten Blick scheinen möchte. חַאַד bezeichnet überall: eines aus zweien oder mehreren. ממנו heißt ebensowohl: von ihm als von uns, und kann recht wohl wie das rabbinische כל כמיניה den Sinn haben: von ihm, von seiner Entscheidung, seiner Wahl abhängig. אחד ממנו würde demgemäß heißen: das eine oder der eine von den seiner Entscheidung anheim gegebenen zweien, und היה כאחד ממנו: er ist wie der eine seiner Wahl Überlassene geworden. Es hatte ihm Gott die Wahl anheim gegeben, sich in seinem Urteil über das ihm Gute oder Böse dem göttlichen Willen unterzuordnen und damit den Weg des Lebens zu betreten, oder selbst zu entscheiden, was gut und bös sei und damit dem Untergange zu verfallen. Er hat sich nun dafür entschieden, selbst zu wissen was gut sei und bös. Mit dieser Wahl hatte er nun auch über sein äußeres Geschick entschieden. Außerhalb des Paradieses geschaffen, war die Versetzung ins Paradies nur eine Prüfung, ihm die beiden Wege vorzulegen. Im Paradiese wird das Paradies nicht wieder gewonnen; nur in עצבון, in der Schule der Entsagung liegt der Weg zur Wiedergewinnung der reinen menschlichen Größe. ארורה, feindlich sollte ihm die Natur gegenüberstehen, sein Leben ein Leben des Kampfes und der Mühe werden, da ist der Tod ein freundlicher Erlöser aus der Laufbahn des Kampfes und der Mühe, ein ewiges Leben wäre ein ewiges Kämpfen und Ringen, die Barmherzigkeit Gottes lässt ihn nicht in der Nähe des ewig regenerierenden Baumes des Lebens. Ein Verbot würde ihn ja nicht schützen, פן ישלח ידו er würde gleichwohl sich an dem Verbotenen vergreifen. שלח יד ist in der Regel ein ungerechtfertigtes Handanlegen an einen Gegenstand.
כאחד ממנו לדעת טוב ורע, he will know good and evil even while continuing to wear “our image.” This would be an intolerable situation, as in spite of his tendency to give in to his evil urge he would live on forever. [the author considers בצלמנו as a reference to the infinite life prevailing among the celestial beings. Ed.] In such circumstances, this Adam whose evil urge was active would continue to chase the material blessings of this world, something which would prevent him from reaching the spiritual aims set for him on earth when G’d made him in the divine image.
He is unique in the terrestrial as I am unique in the celestial. Re’m raised a difficulty with this, but it seems that Rashi is saying: Hashem is unique in heaven, for His knowledge includes all: intellect, knowledge (to distinguish between true and false), and knowledge of good and evil (to distinguish between proper and improper). So too with man on earth: his intellect, coming from heaven, enables him to distinguish between true and false, and by eating from the Tree of Knowledge enables him to distinguish between proper and improper. But animals and beasts, although they ate from the Tree of Knowledge, cannot distinguish between right and wrong — only between beneficial and harmful, as they flee from harm and pursue what is beneficial. Thus, man is unique on earth as Hashem is in heaven, for the angels cannot distinguish between right and wrong, only between true and false. Therefore, Adam “must be prevented from reaching out his hand,” as he is “likely to lead people astray after him.”
If he would live forever... [You might ask:] Once Adam was given a mate why would people claim that he is a god, according to what Rashi explained on (2:18), “It is not good for the man to be alone”? The answer is: If he had no mate, people would err on their own. But with a mate, he could still mislead people, since he has the knowledge of good and evil and lives forever. (Nachalas Yaakov)
The Lord God said: Behold, the man has become as one of us, like one of the heavenly beings, as he has the capacity to know good and evil. Man no longer acts solely based on instinct or what he is told, but in accordance with his own free will. And now, lest he put forth his hand, and take also from the tree of life, and eat, and live forever. Although the tree of life was in the garden the entire time, it seems that it did not attract the attention of Adam or Eve. Unlike the enticing tree of the knowledge of good and evil, whose fruits were particularly desirable, perhaps the tree of life was a simple tree whose fruit was unimpressive. However, following man’s recent dramatic awareness of his mortality, he might have sought ways to avoid death. It is possible that no prohibition or threat would prevent him from making use of that which could grant him eternal life.
ועתה פן ישלח ידו ולקח גם מעץ החיים, “and now, so that he will not attempt to also take from the tree of life, etc.” Before Adam had eaten from the tree of knowledge and had become mortal, there was no concern that he would eat from that tree, as prior to that sin Adam would not be tempted to do anything against the wishes of His Creator. Besides, he had no need for what that tree had to offer, being himself immortal.
Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his. This is [the intent of] the Torah's statement (Genesis 3:22 : "Behold, man has become unique as ourselves, knowing good and evil," i.e., the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is no one who can prevent him from doing good or bad. Accordingly, [there was a need to drive him from the Garden of Eden,] "lest he stretch out his hand [and take from the tree of life]."
And know indeed that what kind of person one is, is determined at the table, for there his qualities are revealed and made known. And thus our rabbis z”l said, “By three things a person is known: through his purse, through his cup, and through his anger.” (B. Erubin 68b. The clever wordplay of be-kiso, be-koso, be-ka’aso of the saying is lost in the translation.) For being drawn to wine and other pleasures – surely these are “the drippings of the honeycomb” (Psalm 19:11, that is, the flowing “honey, the drippings of the honeycomb” than which the “fear of the Lord” and “judgments of the Lord” (19:10) “are sweeter.”) – is one drawn to the drug of death, and by his grasping this path he will die an everlasting death. But whoever wants to live ought to keep far from this path; “he will eat and live forever.” (Gen 3:22, an allusion to the immortality that would have come from eating from the Tree of Life. In other words, unlike the way Adam and Eve chose, there is another way one can and should eat to gain eternal life.) And thus our rabbis z”l said in tractate Gittin of the Talmud, “A meal for your own enjoyment – pull your hand away from it,” (B.Gittin 70a.) and similarly said, “‘You shall be holy,’ that is, ‘you shall be abstemious (perushim),'” (Sifra on Lev. 19:2.) and “Make yourself holy through what is appropriate for you.” (B. Yebamot 20a: “Make yourself holy through what is permitted to you.”) And the author of Ecclesiastes said, “I said to myself, ‘Come, I will treat you to merriment. Taste mirth!’ That too, I found was futile.” (Eccl. 2:1.) And after that, he said, “I ventured to tempt [limshokh] my flesh with wine.” (Ibid. 2:3. Limshokh here is from the root of the same verb R. Bahya used above to refer to being drawn to wine, i.e., “being drawn [he-hamshekh] to wine and other pleasures…is one drawn [nemshakh] to the drug of death.” Thus, R. Bahya is using Eccl. 2:3 as a sort of prooftext for his point about wine.) And in tractate Sanhedrin of the Talmud: (B.Sanhedrin 70a.) “Thirteen woes are said about wine, and they are specified in Parshat Noah. It is written, ‘Noah, the tiller of the soil, was the first to plant a vineyard,’ (Gen 9:20.) which means from the moment he began to plant, he made his holiness profane. That is the point of the expression va-yahel – “he began”- which includes both the connotations of “beginning” (tehilah) and “profanation” (hillul). And because of wine, one third of the world was cursed. (That is, the descendents of Ham were condemned to serve the descendents of his brothers Shem and Japhet, because when Noah, after drinking his wine, fell asleep in a drunken stupor, Ham “saw his nakedness.” Normally this is a Biblical euphemism for having sexual relations, hence the severity of the curse. The curse was actually directed at Ham’s son Canaan, most likely to justify morally the Israelites’ subsequent subjugation of the Canaanites and their land. However, the whole account is ambiguous and full of apparent non-sequiturs, prompting a quite a fruitful growth of midrashic attempts to explain the story. One unfortunate stream of interpretation, that Ham’s curse not only involved eternal servitude but also the blackening of his skin color, was later adopted in Christian and Muslim traditions, and used to justify the enslavement of Black Africans well into the 19th century – the so-called “Curse of Ham.”) And they also taught in a midrash, “Don’t eye the wine, as it reddens…,” (Prov. 23:31.) that is, it yearns for blood. (B. Sanhedrin 70a.) And likewise Bathsheba warned King Solomon not to tempt his flesh with wine, (B. Sanhedrin 70b.) when she said to him, “Wine is not for kings, O Lemuel; not for kings to drink, nor any beer for princes.” (Prov. 31:4. The midrash above identifies “Lemuel’s mother” (Prov. 31:1) with Bathsheba, the mother of King Solomon.) And so he said, “I ventured to tempt my flesh with wine,” (Eccl. 2:3.) and “for who eats, and who feels the pleasures of the senses but me?” (Ibid., 2:25.) and then remarks after that, “That too is futile.” (Ibid., 2:26.) For it is well known that someone in whose heart reverence for HaShem and fear of Him is strong, will reject and separate himself from the pleasures of the world, and will scorn them to the utmost, for he knows and is familiar with their consequences, while others who are lesser or worthless will fill their bellies with what delights them, and their vessels will return empty; they’re empty because they lack sense “They neither know nor understand; they walk about in darkness.” (Ps. 82:5.) About this, Solomon said, “When you sit down to dine with a ruler, consider well who is before you.” (Prov. 23:1.) He said, “If the wrath of the ruler rises up against you” (Eccl. 10:4.) and you go out to eat “the king’s food or the wine he drank” (Dan. 1:8.) in the house of the king who rules the land, understand well and look at those who were before you who chose this way- “what they saw in that matter and what had befallen them.” (Esth. 9:26.) Doesn’t the high status and greatness of most of them end up in humiliation and submission, “wholly swept away by terrors”? (Ps. 73:19.) Just what is written right afterwards in Proverbs, “Thrust a knife in your gullet!” (Prov. 23:2.) And our rabbis z”l said, “Do not yearn for the tables of kings, for your table is greater than their table, your crown greater than their crown.” (M. Avot 6:5.) Therefore, a person should not seek excessive gains and pursue them, for if he does, his days will be painful and he will never be satisfied, because there is no end to these gains, and whoever pursues things that have no end – is he not sick, blinded by his stupidity? For “every fool is embroiled.” (Prov. 20:3.) It goes without saying that he has no share in the Torah, because if he were rich and used to eating and drinking with silver dishes, he would be liable to think little of them and become unsatisfied until he had utensils of “turquoise, sapphire, and diamond,” (Ex 28:18.) and as soon as he obtained one of them, he’d want two or three, and this would go on without out end. And therefore a person with good qualities must not in his heart crave for excessive gains, and should be satisfied with a little.
There are three levels of knowledge of good and evil. 1) Complete comprehension; 2) Completely erroneous conclusions; 3) A mixture of the previous two. Anyone who falls into category two is like a beast, not knowing left from right. Such people are pere, wild, unbridled, not Adam. Compare Deut. 1,39, "And your children who do not know this day either good or evil." Category One is he who knows correctly he is nolad betzelem, born in G-d’s image, as G-d Himself has testified, "Here man has become like one of Us" (Genesis 3,22). Category Three, i.e. those who have only partial understanding, confused knowledge, are the people who delve into the source of knowledge, making research an end in itself, as did the builders of the tower of Babel. This category comprises most of the human species. The tree of knowledge, though adjacent to the tree of life, was also close to all the other trees. The observer of the scene in the garden of Eden had three choices then. He could ignore the tree completely, and be termed sub-human. Or, he could notice it and all its attractive features, gain valuable insights through smelling it, touching it, and maybe even tasting it, though not eating its fruit. The result would be G-d like appreciation of good and evil. However, the exclusive preoccupation with it called "eating," consuming it while being consumed by its charm, was forbidden and would result in mortality, abandoning oneself to the material, physical. We find in halachah, Jewish law, that whenever "eating" is forbidden, tasting may be permissible, since the principle is that tasting is not something of substance (Berachot 14). The deep involvement in eating from that tree produces as a corollary the result that such a person is no longer receptive to the purely spiritual/ intellectual such as represented by the tree of life. Thus one loses one's anchor in the "higher" world (called by our sages chut shel chessed). What happened to Adam when he abused the tree of knowledge is similar to what happened to King Saul after his failure to kill Agag king of Amalek, when hashgachah peratit, G-d’s Personal Providence, was withdrawn, and His kingdom was no longer considered G-d’s kingdom. When Isaac had said to Esau, "Whenever he (Jacob) will reject the yoke of the Torah, you (Esau) will break the bond" (Genesis 27,40), he also referred to the fact that G-d would then withdraw His hashgachah peratit from the people of Israel. Israel's descent to Egypt, a result of what the brothers had done to Joseph, or the survivors of the generation of spies in the desert, are all examples of the results of failures similar to what had occurred in the garden of Eden. “Mot-Tamut," you will surely die. The tragedy, according to Bereshit Rabbah 16, was that the mortality incurred by Adam was automatically conferred upon his entire offspring, i.e. upon the entire human species. This is the reason the word mot tamut is repeated. All the other trees, the tree of life excepted, contained life's necessities, therefore eating from those trees was permitted.
This occasioned the sages to say that all miracles which deviate from the natural course of events, whether they have already occured, or, according to promise, are to take place in the future, were fore-ordained by the Divine Will during the six days of creation, nature being then so constituted that those miracles which were to happen really did afterwards take place. Then, when such an occurence happened at its proper time, it may have been regarded as an absolute innovation, whereas in reality it was not. (M. reiterates this view of the miracles in his Commentary on Abot, V, 6, which enumerates ten things created on the eve of the Sabbath of the week of creation. See Lipmann Heller, in Tosefot Yom-Tob, on this passage; and Hoffman, Mischnaioth, Seder Nezikin, Berlin, 1889, p. 353. Cf. Moreh, I, 66, and Munk, Guide, I, p. 296. M. also supported this view in Moreh, II, 29 where he refers to Genesis Rabbah, V, 4, and Exodus Rabbah, XXI, 6, which read, "When God created the world He made an agreement that the sea should divide, the fire not hurt, the lions not harm, the fish not swallow persons singled out by God for certain times, and thus the whole order of things changes whenever he finds it necessary." Consult on this subject Joel, Moses Maimonides, 1876, p. 77 ; Rosin, Ethik, p. 69, n. 5; "Wolff, Acht Capitel, Excursus, IV; Lazarus, Ethics, II, p. 77, n. 1; Kohler, art. Miracles, in J. E., vol. VIII, pp. 606-607; Geiger, Judaism and its History, p. 348.) The Rabbis expatiate very much upon this subject in the Midrash Koheleth and in other writings, one of their statements in reference to this matter being, "Everything follows its natural course". (`Abodah Zarah, 54b. See Lazarus, ibid., II, p. 74 ff.) In everything that they said, you will always find that the Rabbis (peace be unto them!) avoided referring to the Divine Will as determining a particular event at a particular time. When, therefore, they said that man rises and sits down in accordance with the will of God, their meaning was that, when man was first created, his nature was so determined that rising up and sitting down were to be optional to him; but they as little meant that God wills at any special moment that man should or should not get up, as He determines at any given time that a certain stone should or should not fall to the ground. (Cf. M.'s Commentary on Abot, IV, 23 (Rawicz, Commentar, pp. 89 90); H. Teshubah, V, 4, and Moreh, III, 17, Fifth Theory. See Rosin, Ethik, p. 69, n. 6.) The sum and substance of the matter is, then, that thou shouldst believe that just as God willed that man should be upright in stature, broad-chested, and have fingers, likewise did He will that man should move or rest of his own accord, and that his actions should be such as his own free will dictates to him, without any outside influence or restraint, which fact God clearly states in the truthful Law, which elucidates this problem, when it says, "Behold, the man is become as one of us to know good and evil". (Gen. III, 22.) The Targum, in paraphrasing this passage, explains the meaning of the words mimmenu lada'at ṭob wara'. Man has become the only being in the world who possesses a characteristic which no other being has in common with him. What is this characteristic? It is that by and of himself man can distinguish between good and evil, and do that which he pleases, with absolutely no restraint. Since, then, this is so, it would have even been possible for him to have stretched out his hand, and, taking of the tree of life, to have eaten of its fruit, and thus live forever. (Cf. H. Teshubah, V, 1.) Since it is an essential characteristic of man's makeup that he should of his own free will act morally or immorally, doing just as he chooses, it becomes necessary to teach him the ways of righteousness, to command and exhort him, to punish and reward him according to his deserts. It behooves man also to accustom himself to the practice of good deeds, until he acquires the virtues corresponding to those good deeds; and, furthermore, to abstain from evil deeds so that he may eradicate the vices that may have taken root in him. Let him not suppose that his characteristics have reached such a state that they are no longer subject to change, for any one of them may be altered from the good to the bad, and vice versa; and, moreover, all in accordance with his own free will. To confirm this theory, we have mentioned all these facts concerning the observances and the transgressions of the Law.
And this is also the context of why He (blessed be He) said later (Bereshit 3:22): “Behold, man has become…, and now, lest he put forth his hand and take also of the Tree of Life, and eat and live forever”. For after all, isn’t God’s (blessed be His name) desire to bestow good on his creations? So why should He care if he lives forever?
From then on, they only made use of the methods of ascending to the world of Action-Asiyah, and nothing more. However, because Action-Asiyah is the lowest of the four world, and additionally, because the angels of the world of Action-Asiyah themselves are composed of a majority of evil with a minority of good, and moreover, because the good and evil in them greatly adhere to each other, therefore there is no Godly comprehension and grasp in the world of Action-Asiyah, being that it is impossible to only grasp the good in it. Therefore, whatever grasp there is, is an admixture of good and evil, truth and false. ([The following passage from the Zohar, which is included as a note in this section, appears to either be an addition from an alternate manuscript, or added by the Chida]: This is similarly stated in Tikkunei Zohar, Tikkun 66 (97a), as follows: Rabbi Shimon said, “Woe to those people who set aside engagement in the study of the Torah, about which it states (Genesis 3:22), ‘And he shall take also of the Tree of Life,’ and engagement in the mitzvot, which are the fruit of the tree, about which it states (Gen. 3:22 ibid.), ‘and he shall eat and live forever.’ Woe to those who instead follow after those who entice them, who are from the side of the primordial snake (Nachash HaKadmoni). They entice them, telling them, “Come and learn how to command the angels who rule over the stars and the sun and the moon, and those who are appointed over the evil spirits and demons, and you will be like God, knowing good and evil.” It is about such people that it states (See Deuteronomy 17:3; Kings II 23:5; Jeremiah 44), “So says HaShem-יהו״ה to those who sacrifice and offer incense to the stars and constellations, to the sun and moon, and to all the hosts of the heavens; something that I never commanded.” The engagement in such matters is forbidden by the Holy One, blessed is He, as He commanded Adam (Genesis 2:17), “But as for the tree of knowledge of good and evil, you shall not eat of it etc.” Yeshu the wicked one, made use of this knowledge, and the same is so of the generation of Enosh, the generation of the flood, and the generation of the dispersion. The Holy One, blessed is He, uprooted them all from this world and from the coming world, as it states (Genesis 2:17), “On the day that you eat of it, die you shall surely die (Mot Tamut-מות תמות).” That is, “you shall die” (Mot-מות) in this world and “you shall surely die” (Tamut-תמות) in the coming world. This sin of making use of the holy names to command angels and demons is what brought about the destruction of the first Holy Temple and the exile of the Jewish people among the nations of the world, through which many were killed. For, each man sacrificed and offered incense to angels and demons, and drew the powers of impurity upon themselves. When the prophets would come and chastise them, the verse (Kings II 17:13-14) attests that they did not listen to the voice of the prophets and the seers. How would the prophet chastise them? He would tell them, “Repent and do Teshuvah, and if not, there will be the fulfillment of the verse (Deuteronomy 11:17), ‘He will restrain the heaven so that there will be no rain, and the ground will not yield its produce, and you will be swiftly banished from the goodly Land that HaShem-יהו״ה gives you.’” They, however, made light of the words of the prophet, and ridiculed him, saying, “We need not be concerned with your words, as we will command the angels who are appointed over the rain, and we will force them to bring forth the rain.” However, because of them, the Holy One, blessed is He, exchanged His appointed angels in their tasks, and they were instead killed and the Holy Temple was destroyed because of them, and it is because of them that the Jewish people were exiled. This was the sin of Adam, through which the snake caused death to him and his wife. He enticed them with that tree, as written (Genesis 3:5), “God knows that on the day you eat of it your eyes will be opened and you will be like God etc.” For this reason, the Holy One, blessed is He, commands man and tells him to contemplate that which is permitted to be contemplated, but not engage in hidden matters (See Deuteronomy 29:28).)
We thus find that after Adam, the first man, sinned with the Tree of Knowledge-Etz HaDa’at-עץ הדעת, he brought destruction about, and the Tree of Life-Etz HaChayim-עץ החיים was withheld from him. This is the secret of the verse, (Genesis 3:22) “Behold, man has become like one of us, knowing good and evil; and now, lest he put forth his hand and also take of the Tree of Life-Etz HaChayim-עץ החיים.” Therefore, (Genesis 3:23) “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם banished him from the Garden of Eden-Gan Eden-גן עדן.”
For this is the Tree of Life, Whose fruit is the ‘elixir of life’, his coupling partner, preserved for him in this world, and in the world to come. About her it is stated: (Gen. 3:22) ... and he shall also take from the tree of life, and shall eat and live forever. The word “also” comes to include his coupling partner, his elixir of life – which is preserved for him in this world, and in the world to come. And any other one who wishes to take his partner, Like Uriah who preceded David, it is stated of him: (Jer. 2:3) ... all who eat of it will be rendered guilty, evil shall come upon them, says Y”Y.
Of All the precepts: there are those of them that are suspended from the fruit of the tree, those of them from the branches, those of them from the roots, those of them from the tree trunk. And because of this, the Torah is called (Prov. 3:18) A tree of life... (BT Berakhot 32b) – and of anyone who eats of it: (Gen. 3:22) ... and he shall eat of it and live forever.
[The Holy One wanted to create the human] like the form of His image/d’yoqna, without nakedness and without rupture or division, as it said: “Let us make a human in our image as our likeness”, to have all the Sefirot included in him . . . and to unite Son and Daughter (Tif ’eret and Malkhut), who are siblings.
“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming, (By Sennacherib (see Isaiah 37:17).) so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15) (See the Alshikh on the verse.) ; this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29). (In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question.) Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose, (This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God.) and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav]. (This is a euphemism for their male organs.) “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth, (Tavor and Carmel are mountains. See Bereshit Rabba 99:1.) haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”
“Until when will this people provoke Me” – this is what is written: “You nullified [vatifre’u] all my counsel and are unwilling to receive my rebuke” (Proverbs 1:25). “They disdained all my rebuke” (Proverbs 1:30). What is vatifre’u? It is, rather, all the good that I counseled in your regard, you corrupted it and nullified [ufratem] it, as it is stated: “Vatifre’u all my counsel.” “I descended to deliver you from the hand of Egypt” (Exodus 3:8), but you did not do so. (This is a reference to God's call that they should abandon the idols of Egypt, and the refusal of the nation to do so in Egypt. See Ezekiel 20:5–8.) You came to the sea and immediately ruined the plan, as it is stated: “They were defiant at the sea, at the Red Sea” (Psalms 106:7). With thousands of thousands and myriads of myriads of angels I descended for your benefit, and I would give each and every one of you two angels, one would gird him with his weapon and one would place a crown on his head. Rabbi Yehuda of Tzippori said: They tied weapons upon them. Rabbi Simai says: They dressed them in royal purple garments with the ineffable name engraved on it. All the days that it was in their possession, no evil matter would affect them, neither the angel of death, nor another matter. When they sinned, Moses said to them: “Now remove your ornament” (Exodus 33:5). At that moment, “the people heard this evil tiding” (Exodus 33:4). What is written: “The children of Israel were stripped of their ornament” (Exodus 33:6). What did the Holy One blessed be He do at the giving of the Torah? He brought the angel of death, He said to him: 'The entire world is in your domain, except for this nation that I chose for Me.' Rabbi Elazar son of Rabbi Yosei HaGelili said: The angel of death said before the Holy One blessed be He: 'Was I created in the world for nothing?’ The Holy One blessed be He said to him: 'I created you so you can bereave idol worshippers, but you have no license over this nation.' See the counsel that the Holy One blessed be He counseled in their regard, that they will be alive and enduring: “But you, who cleave [to the Lord your God, all of you live today]” (Deuteronomy 4:4). Likewise it says: “The writing was the writing of God, engraved [ḥarut] on the tablets” (Exodus 32:16). What is ḥarut? Rabbi Yehuda says: Freedom [ḥerut] from the kingdoms. Rabbi Neḥemya says: From the angel of death. Rabbi [Yehuda Hanasi] says: From suffering. See the counsel that the Holy One blessed be He counseled in their regard, and they immediately corrupted that counsel within forty days. That is why it is stated: “You nullified all my counsel” (Proverbs 1:25). The Holy One blessed be He said to them: ‘I said that you will not sin, and you will live and endure like Me, just as I live and endure for all eternity. “I had said: You are divine, like beings on High, all of you,” (Psalms 82:6), like the ministering angels that do not die. But after all that greatness, you sought to die; “yet as men [adam] you will die” (Psalms 82:7), like Adam the first man, whom I commanded one mitzva for him to perform it, and he would live and endure forever,’ as it is stated: “Behold, the man has become as one of us” (Genesis 3:22), and likewise: “God created man in his image” (Genesis 1:27) – that he would live and endure like Him. ‘But he corrupted his actions, nullified My decree, and ate from the tree. I said to him: “For you are dust [and will return to dust]” (Genesis 3:19). You, too, I said: “I had said: You are divine,” but you corrupted yourselves like Adam. “Yet, as Adam you will die.” Who caused this for them? “You nullified all My counsel.”’ The Holy One blessed be He said to them: ‘With the benefit that I brought upon you, with that, you infuriate. They came to the wilderness and I fed them manna for forty years, and not one of them needed to relieve himself for those forty years. Rather, they ate the manna and it became flesh for them,’ as it is stated: “Men ate the bread of the mighty [abirim]” (Psalms 78:25). (This is expounded as though it said eivarim, meaning limbs.) With it they infuriated Him. One says to the other: ‘Do you not know that we have not relieved ourselves for several days, and a person who does not relieve himself for four days or five days, he dies.’ “And our soul loathes the insubstantial [hakelokel] bread” (Numbers 21:5), as it was light in their intestines. The Holy One blessed be He said: ‘With what I benefitted them, they infuriated Me,’ as it is stated: “What more is there to do for my vineyard [that I did not do in it]?” (Isaiah 5:4). (In this metaphor, the Holy One blessed be He is the owner of the vineyard and Israel is the vineyard.) The spies went and saw the land. You find that every place that Israel goes, it is recognized, as it is stated: “All who see them will recognize them” (Isaiah 61:9). The Holy One blessed be He said: If the Emorites see them, they will recognize that they are Israel and will kill them. Rather, what will I do? In each and every province that the spies would enter, the head of the province would be stricken, or its king would be stricken, so they would be occupied in taking their dead out and would not pay attention to the spies, so they would not kill them. But they infuriated with it; when they came to Moses, and to Israel, they said: ‘What is the land?’ Every place that they entered, they would see dead people, what benefit is there? “A land that consumes its inhabitants” (Numbers 13:32) – the Holy One blessed be He said: ‘I believed that you would become like the patriarchs, “Like grapes in the wilderness” (Hosea 9:10), but I did not believe that you would become like Sodom, as it is stated: “For their vine is of the vine of Sodom”’ (Deuteronomy 32:32). “Why did I hope to produce grapes and it produced inferior ones?” (Isaiah 5:4). That is why it is stated: “Until when will this people provoke Me?”
“The Lord God said: Behold, the man has become as one of us, to know good and evil, and now, he might extend his hand, and take also from the tree of life, and eat, and live forever” (Genesis 3:22). “The Lord God said: Behold, the man [hen haadam] has become as one of us [mimenu]” – “I heard a holy one speaking, and the holy one said to Palmoni who was speaking…” (Daniel 8:13). “I heard [a holy] one” – this is the Holy One blessed be He, as it is stated: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4). “Holy” – because everyone says ‘holy’ before Him. “Speaking [medaber]” – he issued harsh edicts (“Speaking” [dibbur], as opposed to “saying” [amira] is used for harsh speech (Makkot 11a).) against His creations: “Thorns and thistles it will grow for you” (Genesis 3:18). “And the holy one said to Palmoni who was speaking” – to so-and-so. (Palmoni refers to an anonymous person, or in this case, an angel.) Akila the proselyte translated it [“to Palmoni”] as “to the innermost one [penimi]” – this is Adam the first man, whose station was more internal (Closer to God.) than that of the ministering angels. “Until when will be the eternal vision?” (Daniel 8:13) (This is what Palmoni asked of God.) – ‘Was the edict that was decreed upon Adam the first man to be eternal?’ he asked in astonishment. “And the desolating transgression” (Daniel 8:13) – will his transgression render him [permanently] desolate in the grave? “Giving the holy one and his host for trampling” (Daniel 8:13) – will he and his descendants be [forever] given for trampling before the angel of death? “He said to me: Until evening-morning two thousand three hundred…” (Daniel 8:14) – Rabbi Azaria and Rabbi Yonatan in the name of Rabbi Yitzḥak: Whenever it is evening it is not morning and whenever it is morning it is not evening. (Yet here the verse refers to “evening-morning,” as if they were simultaneous.) However, when the morning of the idolaters becomes evening, and the evening of Israel becomes morning, (When the present good fortune of the idolaters turns to misfortune, and Israel’s present gloomy state turns to brightness.) at that moment, “the holy one will be vindicated” (Daniel 8:14) – at that moment, I will absolve them [mankind] from that edict. (In the Messianic future, mankind will be released from Adam’s curses.) That is what is written: “The Lord God said: Behold, the man has become as one of us.” (He is destined in the future to become as one of us.)
That is what is written: “I have passed by the field of an indolent man [ish] and the vineyard of a person [adam] lacking heart” (Proverbs 24:30) – Rav Huna said: If someone bought a field and bought a vineyard, he is called ish and he is called adam, (Which are terms of respect.) yet he is also called “indolent” – what good is he? Rather, “I have passed by the field of an indolent man” – this is Adam the first man. (He was indolent in his failure to show remorse after his sin.) “And the vineyard of a person [adam] lacking heart” – this is Eve. Rav Huna said: Where have we found that Eve was called adam? “Like the splendor of a person [adam], to sit in a house” (Isaiah 44:13). (She is the housewife (see Targum there).) “And behold, it was all overgrown with thistles” (Proverbs 24:31) – “thorns and thistles it will grow for you” (Genesis 3:18). “Its surface covered with nettles” (Proverbs 24:31) – “by the sweat of your brow you shall eat bread” (Genesis 3:19). “And its stone fence destroyed” (Proverbs 24:31) – “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us” – he had been like one of us. (But has now brought about his own downfall.)
“Though his exaltedness ascends to the heavens, and his head reaches the clouds” (Job 20:6) – “though his exaltedness ascends to the heavens” – his stature; “and his head reaches the clouds” – until it reaches the clouds. Rabbi Yehoshua ben Rabbi Ḥanina and Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Elazar: He created him [Adam] filling the entire world from east to west, as it is stated: “Back and front You shaped me” (Psalms 139:5). From north to south, from where is it derived? “[From the day God made Adam on the earth,] and from one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that he even filled the space of the world? The verse states: “You placed Your palm upon me” (Psalms 139:5). “He will perish forever like his dung [kegelelo]” (Job 20:7) – because he rolled away [galal] a minor commandment, he was expelled from the garden of Eden. “They who saw him will say: Where is he?” (Job 20:7) – that is Adam. When He sent him away, He began lamenting over him and saying: “Behold, the man…”
“You grant him power forever, and he is gone; You alter his countenance and send him away” (Job 14:20) – the power that the Holy One blessed be He gave to Adam the first man was “forever” – it was eternal. But once he forsook the mindset of the Holy One blessed be He and followed the mindset of the serpent – “alter his countenance and send him away.” When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us.”
Rabbi Papus expounded: “Behold, the man has become as one of us” – like one of the ministering angels. Rabbi Akiva said to him: Enough, Papus. (Were that the case, it would have said: “Has become as one of you.”) He said to him: How then do you explain: “Behold, the man has become as one of us”? He said to him: That the Holy One blessed be He gave him two paths, the path of life and the path of death, and he selected for himself another path. (He chose the path of death. Mimenu is interpreted as “from him.” He chose “one” path, by himself. ) Rabbi Yehuda bar Simon said: Like the Unique One of the world, as it is stated: “Hear, Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). The Rabbis say: Like Gavriel, as it is stated: “And behold, one man dressed in linen” (Daniel 10:5) – like this grasshopper whose garment is an intrinsic part of him. (This is according to the opinion that before the sin, Adam and Eve were covered with a fingernail-like covering. All of these opinions focus on the word haya and interpret it as “was” – now that he sinned, he is no longer.) Reish Lakish said: Like Jonah – just as this one fled from his mission, as it is stated: “Jonah rose to flee to Tarshish from before the Lord” (Jonah 1:3), so, too, that one fled from fulfilling the command of the Omnipresent. Just as this one did not spend the night in his glory, (The verse: “The word of the Lord was with Jonah a second time, saying” (Jonah 3:1), is expounded to mean that He spoke to him a second time but not a third time. That is, Jonah lost his prophetic spirit on that very day.) so, too, that one did not spend the night in his glory. Rabbi Berekhya said in the name of Rabbi Ḥanina: Like Elijah – just as this one did not taste the taste of death, so, too, that one was not supposed to taste the taste of death. This is the opinion of Rabbi Berekhya in the name of Rabbi Ḥanin, who said: As long as he was Adam, he was as one. (Like Elijah, one, in the sense of the special one.) Once his side was taken from him [to form Eve] – “to know good and evil.”
“And now, he might extend his hand” – Rabbi Abba bar Kahana said: This teaches that the Holy One blessed be He opened for him an opportunity for repentance. “And now” – “and now” is nothing other than repentance, as it is stated: “And now, Israel, what does the Lord your God [ask of you? Only to fear the Lord your God, to walk in all His ways…]” (Deuteronomy 10:12). But he [Adam] said: “Might [pen]” – and pen is nothing other than no. The Holy One blessed be He said: ‘Will he now extend his hand and eat from the tree of life?’ It was a rhetorical question. And if he eats, he will live forever. Therefore, “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him and said: “Behold, the man has become as one of us.”
“Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is stated, he completed his years to a multiple of seven. (Tamim also means “complete,” and numbers that are multiples of seven are considered “complete.” Noah lived for three hundred and fifty years after the Flood. Abraham (also called tamim, in Genesis 17:1) lived for seventy-seven years after that reference.) “Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was righteous from beginning to end. They raised an objection against him: But is it not written: “Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from beginning to end? (Was he not an idolater in his youth?) He said to them: This, too, is not a contradiction, as Rabbi Levi said in the name of Reish Lakish: At the age of three years, Abraham recognized his Creator. (So he was indeed righteous from beginning (early childhood) to end.) Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham recognized his Creator. How, then, do I explain “haya”? It means that he was destined to guide the entire world to repent. (Rabbi Yoḥanan disagrees with the interpretation of haya given above, and explains that it indicates that a person had a particular destiny from birth.) [Similarly,] “Behold, man [Adam] has become [haya]” (Genesis 3:22) – he was destined for death. “The serpent was [haya]” (Genesis 3:1) – he was destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was [haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for a miracle. “Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer. “Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption. Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard haya is stated saw [the emergence of] a new world. Rabbi Shmuel said: They are five: Noah – yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water. Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This [change] is bewildering! However, it indicates that he saw [the emergence of] a new world. Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates that he saw a new world. Job – yesterday, “He spills my bile onto the ground” (Job 16:13), and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and now he is hanging his hangers! However, it indicates that he saw a new world. The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis 6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed and sustained Israel for forty years in the wilderness. Job – “I ate my bread alone, and an orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question. Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself. Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity. (Mishna Makhshirin 6:7.)
Another matter, to what is the matter comparable? It is to a pregnant woman who was incarcerated in prison. She bore a son there. That child grew up there. The king passed before the prison. That child began shouting: ‘My lord the king, why am I incarcerated in the prison?’ The king said to him: ‘It is due to the sin of your mother that you are placed here.’ So Moses said: ‘Master of the universe, there are thirty-six instances of karet for which a person who violates one of them incurs liability to die. Did I, perhaps, violate one of them? Why are You decreeing death upon me?’ He said to him: ‘Due to the sin of Adam the first man you are dying, as he brought death to the world.’ Hen, what is hen? Due to the iniquity of the one in whose regard hen is written: “Behold [hen], the man has become as one of us…” (Genesis 3:22).
“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.
“See the work of God, for who can mend what He has warped?” (Ecclesiastes 7:13) “See the work of God, for who can mend what He has warped?” When the Holy One blessed be He created Adam the first man, He took him and showed him all the trees in the Garden of Eden, and He said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you. Moreover, you will cause death to that righteous one.’ (Moses.) To what is the matter of [the death of] Moses our master analogous? [It is analogous] to a pregnant woman who was incarcerated in prison. She gave birth to a son, raised him, and she died there. Sometime later the king passed the entrance of the prison. As the king was passing, that son began screaming and he said: ‘My lord the king, I was born here, I grew up here; I do not know due to what sin am I placed here.’ [The king] said to him: ‘Due to your mother’s sin.’ So too regarding Moses, as it is written: “Behold, the man has become like one [of us]” (Genesis 3:22). And it is written: “Behold, your days are drawing near to die” (Deuteronomy 31:14). (The verse in Genesis was stated by God in explaining His removal of Adam from the Garden of Eden following his sin. The verbal analogy to the verse in Deuteronomy, which relates to Moses’s death, indicates that Moses died only due to the fact that death was decreed upon all people following the sin of Adam.)
“But, see, this I have found: God made man upright, but they have sought many schemes” (Ecclesiastes 7:29). “But, see, this I have found: God made man upright” – he was upright, as it is stated: “God made man upright,” and it is written: “Behold, man has become like one of us” (Genesis 3:22) – like one of the ministering angels. When they became two, “but they have sought many schemes.”
R. Pappus expounded (Genesis 3:22) ("and the L–rd G–d said:) Behold, the man has become like one of us" — as one of the ministering angels. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The Holy One Blessed be He gave him two options: one of life and one of death, and he chose the one of death.
[Another interpretation (of Numb. 14:11): HOW LONG WILL THIS PEOPLE SCORN ME?: The Holy One said to them: I had said that you would not sin. Instead you would live and endure like me, just as I live and endure forever and forevermore. (According to Ps. 82:6:) I SAID: YOU ARE GODS; EVEN ALL OF YOU ARE CHILDREN OF THE MOST HIGH. like the ministering angels who never taste death. Yet after this greatness you wanted to die (according to vs. 7): INDEED YOU SHALL DIE LIKE A HUMAN (Adam), like the first Adam, to whom I decreed one commandment which he was to do, that he might live and endure forever, as stated (in Gen. 3:22): BEHOLD, THE HUMAN (adam) HAS BECOME LIKE ONE OF US. Similarly also (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE, so that he would live and endure like himself. Yet he corrupted his works and nullified his decree, for he ate of the tree. Then I said to him (in Gen. 3:19): FOR DUST YOU ARE AND UNTO DUST YOU SHALL RETURN. So also in your case (in Ps. 82:6), I SAID: YOU ARE GODS, but you corrupted your works as Adam. Surely you shall die like Adam! And who made this happen to them? (according to Prov. 1:25) BUT YOU HAVE SPURNED ALL MY PLAN. (According to vs. 30:) THEY HAVE DESPISED ALL MY REBUKE. It is therefore stated (in Numb. 14:11): HOW LONG WILL THIS PEOPLE SCORN ME …?
(Gen. 3:22:) AND THE LORD GOD SAID: BEHOLD, THE HUMAN HAS BECOME LIKE ONE OF US. Let our master instruct us: What is the rule about saving the scroll case (Gk.: deche.) along with the scroll from fire on the Sabbath? Thus have our masters taught (in Shab. 16:1): ONE MAY SAVE THE SCROLL CASE ALONG WITH THE SCROLL AND THE PHYLACTERY CASE ALONG WITH THE PHYLACTERIES. See, our masters have taught (ibid.): ALL SACRED SCRIPTURES MAY BE SAVED FROM FIRE. Why? So that the words of Torah not be burned. Then why does one save the scroll case so that it will not burn? Are the words of Torah written on it? < The case > deserves to be saved with < the scroll > because < the case > is joined to the scroll. Solomon said (in Prov. 13:20): ONE WHO WALKS WITH THE WISE < BECOMES WISE: BUT THE COMPANION OF FOOLS SHALL SUFFER HARM >. Woe to the wicked and those joined with them, but blessed are the righteous and those joined to them. What is written about the generation of the flood (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. If people sinned, how had cattle sinned? < The principle applies >: Woe to the wicked and those joined < with them >, since they pronounce themselves guilty by being joined to them. R. Judah bar Idi said: (Gen. R. 26:5; Lev. R. 23:9.) The decree against the generation of the flood was not sealed until they had written a nuptial hymn (Gk.: gamiskon.) for < the union of > human and cattle. Therefore (ibid., cont.): BOTH HUMAN AND CATTLE. Woe to the wicked and those joined with them; but blessed are the righteous and those joined with them, as stated (in Gen. 13:5): AND LOT ALSO, …. Ergo: Blessed are the righteous, and blessed are those joined with them. But woe to the wicked and those joined with them. You find that when Korah separated himself, two hundred and fifty heads of the Sanhedrin went with him in the dissension. In addition their wealth went with them. Thus it is stated (in Numb. 16:32): AND THE EARTH OPENED < ITS MOUTH AND SWALLOWED THEM, THEIR HOUSEHOLDS, EVERY PERSON THAT BELONGED TO KORAH, AND THEIR PROPERTY >. If they had sinned, how had their property sinned? < The principle applies >: Woe to the wicked and to those joined with them; but blessed are the righteous, and blessed are those joined with them. See what is written about Hananiah, Mishael, and Azariah (in Dan. 3:21): THEN WERE THESE MEN BOUND IN THEIR MANTLES [THEIR TUNICS, THEIR HATS, AND THEIR OUTER GARMENTS; AND THEY WERE CAST INTO THE BURNING FIERY FURNACE]. And when they came out from the fiery furnace, this is written about them (in vs. 27): THEY SAW THOSE MEN, THAT THE FIRE HAD NO POWER OVER THEIR BODIES, [THAT THE HAIR OF THEIR HEAD WAS NOT SINGED, NOR WERE THEIR MANTLES ALTERED]. Why were their mantles not altered? Because they were joined to them. Ergo: Blessed are the righteous and blessed are those joined to them. The Holy One said Adam heeded his wife, was joined to her, and was driven out, as stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. If he had heeded and been joined to me, he would have been like me. Just as I remain alive, so he would have remained alive forever. Where is it shown? From what {is stated} [we have read] on the matter (in Gen. 3:22): AND THE LORD GOD SAID: BEHOLD, THE HUMAN < HAS BECOME LIKE ONE OF US >.
[(Gen. 3:22:) BEHOLD, THE HUMAN.] This text is related (to Prov. 24:30): I PASSED BY THE FIELD OF A LAZY ONE, AND BY THE VINEYARD OF ONE LACKING CHARACTER. (Gen. R. 21:3.) I PASSED BY THE FIELD OF A LAZY ONE. This is Adam who was too lazy to do penance. AND BY THE VINEYARD OF ONE LACKING CHARACTER. This is Eve, who (according to Gen. 3:18) heeded the words of the serpent. (Prov. 24:31:) AND BEHOLD, IT WAS ALL GROWN OVER WITH THISTLES, in that they have filled the whole world with troubles. (Ibid., cont.:) BRAMBLES COVERED ITS FACE, in that it is stated (in Gen. 3:18): THORN AND THISTLE < IT SHALL BRING FORTH FOR YOU >. (Prov. 24:31, cont.:) AND ITS STONE WALL WAS BROKEN DOWN, in that < the serpent > (See Lev. R. 26:2.) has demolished the wall of the world. (I.e., opened the way to lawlessness. Unlike the serpent, rabbinical law became a fence around the Torah.) When the hurtful decrees (of Gen. 3:14-19) were ordained over them; he began mourning (in Gen. 3:22): BEHOLD (HN), (HN can also be an abbreviation for Hazkarat Nefashot, a memorial prayer for the dead.) THE HUMAN.
Another interpretation (of Dan. 8:13): AND I HEARD A HOLY ONE SPEAKING…. (See Gen. R. 21:1.) He said to him: For whom are all the evil decrees? He said to him: For the first Adam. (Ibid., cont.:) HOW LONG WILL < WHAT WAS SEEN IN > THE VISION LAST CONCERNING THE REGULAR OFFERING AND THE TRANSGRESSION THAT CAUSES DESOLATION? Are you having him turn back from the decrees? It is so written concerning him (in Gen. 3:19): FOR DUST YOU ARE AND UNTO DUST YOU SHALL TURN BACK. (Dan. 8:13, cont.:) TO GIVE OVER BOTH THE SANCTUARY AND THE HOST TO BE TRAMPLED UNDER FOOT. These are the children of the first Adam, over whom death was decreed. (Dan. 8:14:) AND HE SAID TO ME: UNTIL EVENING IS MORNING: Until the morning of the world to come arrives. And, when death and the evil decrees were decreed over him, the Holy One began mourning (in Gen. 3:22): BEHOLD, THE HUMAN.
[(Gen. 3:22:) BEHOLD, THE HUMAN.] What is written above on the matter (in Gen. 3:21): AND THE LORD GOD MADE [TUNICS OF SKIN] FOR ADAM [AND HIS WIFE]. What is the meaning of TUNICS OF SKIN? (Cf. Gen. R. 20:12; PRE 14.) R. Me'ir and R. Johanan say: Like the {strong} [fine] clothes that come from Bethshean, which are in contact with a person's flesh without {irritating him} [him noticing < them >]. R. Samuel bar Nahmani said: Leporinae (The Latin word means “of a hare.”) {i.e., kinds of garments}. R. Joshua ben Levi said: Rabbit skin. (Gk.: lageia.) R. Jose b. R. Hanina said: A garment of goatskin. (Gk.: sisurnon.) R. Abbahu said: R. Isaac says: Smooth like a fingernail and beautiful like a pearl. (Gk.: margellion.) Resh Laqish said: Like the work of heaven; and when the liturgy was < performed > by the first-born, they would sacrifice in them (these garments). Upon his sinning, the Holy One began mourning (in Gen. 3:22): BEHOLD, THE HUMAN.
And the Lord said: Behold, man has become one of us (Gen. 3:22). Scripture states elsewhere in allusion to this verse: Behold, this only have I found, that God made man upright (Eccles. 7:29); that is, the Holy One, blessed be He, who is called righteous and upright, created man in His own image so that he might be upright and righteous like Him. However, if you should ask: Why did He create the evil inclination, concerning which it is written: The inclination of man’s heart is evil from his youth (Gen. 8:21)?, you say thereby: Since man is evil, who can make him good? The Holy One, blessed be He, contends: You make him evil! Why is it that a child of five, six, seven, eight, or nine years of age does not sin, but only after he reaches the age of ten and upward does the evil inclination begin to develop in him?
And the Lord said: Behold, man has become like one of us (Gen. 3:22). May our master teach us the punishment inflicted upon one who speaks evil? (Speaking evil (slander) is considered the most serious of all sins because it causes the blood to flow to the cheek of the victim. Cf. Arukh 15a.) Thus do our masters teach us: One who speaks evil is punished more severely than one who does an evil act. The punishment inflicted upon our ancestors befell them only because of speaking evil, as it is said: You have put me to proof these ten times, and have not hearkened to My voice (Num. 14:22).
The rabbis said: Slander is considered so grievous a sin that death was imposed upon Adam because of it. The serpent appeared and told Adam and Eve: “God doth know that in the day ye eat thereof, then your eyes shall be open,and ye shall be as God (Gen. 3:5). It was the fruit of this very tree that He ate when He created this world. Now, every craftsman hates a rival craftsman, but if you should eat of this tree, you too shall become divine.” (Cf. Midrash on Psalms 1:9, Bereshit Rabbah 19:4.) They listened to him and thus brought death upon themselves and their descendants unto the end of all generations. Whence do we know this? We know it from the words Behold man (Gen. 3:22). The word Behold alludes only to death, as it is written: Behold, thy days approach that thou must die (Deut. 31:14).
Psalm of Thanksgiving. Rabbi Yaakov said in the name of Rabbi Abbahu in the name of Rabbi Acha: "Let all nations give thanks to me," and I accept them, as it is said: "Every knee shall bow to Me, every tongue shall swear" (Isaiah 45:23). If every knee bows and every tongue swears to Me, I accept them. This is what Scripture says: "He who conceals his transgressions will not prosper" (Proverbs 28:13). He who conceals his transgressions is Adam, who said to God: "The woman whom You gave to be with me" (Genesis 3:12). He did not seek to do repentance, as it is said: "Lest he stretch out his hand" (Genesis 3:22). Rabbi Abba bar Kahana said: When the Holy One, blessed be He, said to him, "Do teshuva," he replied, "Lest." But "now" means teshuva, as it is said: "And now, Israel, what does the Lord your God ask of you but to fear Him?" (Deuteronomy 10:12). And "lest" means "no." He who conceals his transgressions will not prosper. "Whoever confesses and forsakes will be shown mercy" (Proverbs 28:13). This refers to Cain, as it is said: "And Cain went out from before the Lord" (Genesis 4:16). Rabbi Huna said in the name of Rabbi Chanina bar Yitzchak: He went out rejoicing, as it is said: "And Haman went out that day joyful and with a glad heart" (Esther 5:9). Adam met him and said to him, "What has happened with your judgment?" He replied, "I did teshuva and was forgiven." Adam said to him: "Good is to give thanks to the Lord" (Psalm 92:2). Another explanation of "He who conceals his transgressions": This refers to Saul, as it is said: "What is this bleating of sheep in my ears?" And Saul said, "They have brought them from the Amalekites" (1 Samuel 15:14-15). "Whoever confesses and forsakes will be shown mercy": This refers to David, who said: "I have sinned against the Lord; please take away the iniquity of Your servant" (2 Samuel 24:10). Immediately, God said to him: "The Lord has also put away your sin" (2 Samuel 12:13). Rabbi Simon and Rabbi Yehoshua ben Levi said in the name of Rabbi Chalfata: When a king of flesh and blood confesses, God gives him the benefit of the doubt. But when he does not confess, God does not give him the benefit of the doubt.
Now Cain was a man who loved the ground in order to sow seed; and Abel was a man who loved to tend the sheep; the one gave of his produce as food for the other, and the latter gave of his produce as food for his (brother). The evening of the festival of Passover arrived. Adam called his sons and said to them: In this (night) in the future Israel will bring Paschal offerings, bring ye also (offerings) before your Creator.
Another interpretation: “Moses was [haya].” Everyone in whose regard haya is written, was fated for this [for what follows]: “Behold, the man has become [haya] [like one of us, knowing good and bad, what if he should extend his hand and take also from the tree of life and eat, and live forever?]” (Genesis 3:22); death was fated to come to the world, as it is stated: “With darkness upon the surface of the deep” (Genesis 1:2) – that is death, which darkens the faces of the people. “The serpent was [haya] … cunning” (Genesis 3:1); he was fated for punishment. Regarding Noah it is written: “…was [haya] faultless” (Genesis 6:9); he was fated for salvation. Regarding Joseph it is written: “Joseph was [haya]” (Exodus 1:5); he was fated to [provide] sustenance. Regarding Mordekhai it is written: “There was [haya] a Jewish man” (Esther 2:5); he was fated to [bring] deliverance; and Moses, to [bring] salvation. From their original creation they were fated for this. “And he led the flock into the wilderness [midbar].” Rabbi Yehoshua said: Why did he seek the wilderness? It is because he saw that Israel would come up from the wilderness, as it is stated: “Who is this coming up from the wilderness” (Song of Songs 3:6). For it was from the wilderness that they had the manna, the quail, the well, the Tabernacle, the Divine Presence, priesthood, kingship, and the clouds of glory. Alternatively, the Holy One blessed be He said to Moses: ‘You are destined to take Israel up from Egypt due to the merit of he with whom I spoke [dibbarti] between the pieces, that is Abraham.’ And midbar means nothing but speech [dibbur], as it is stated: “Your mouth [umidbarekh] is lovely” (Song of Songs 4:3). Rabbi Levi said: The Holy One blessed be He said to Moses: ‘This is a sign for you, you will leave them in the wilderness, and from the wilderness you are destined to restore them in the future, as it is stated: “Therefore, I will allure her and I will lead her into the wilderness” (Hosea 2:16). Alternatively, why did he seek the wilderness? It is because he saw that he was destined to destroy the cities of the nations of the world, as it is written; “The end of the nations will be a wilderness, a dry land, and a desert” (Jeremiah 50:12). Another interpretation: “And he led the flock into the wilderness” – He informed him that Israel, which is called a flock, will die in the wilderness. Likewise, when Moses entreated [God for] Israel’s needs, (The exchange between Moses and God that follows is based on Song of Songs 1:7–8: “Tell me, You whom my soul loves, where do You shepherd, where do You rest them at noon? For why should I be like one who veils herself by the flocks of Your companions? If you do not know, the fairest among women, go you out after the sheep and shepherd your kids, by the tents of the shepherds.”) he said to him: ‘O Holy One blessed be He, “tell me, He whom my soul loves…” (Song of Songs 1:7) – how many birth mothers are among them, how many pregnant women, how many wet nurses have you provided for the babies, how many delicacies have you prepared for the pregnant women?’ The Holy One blessed be He responded to him: “If you do not know” (Song of Songs 1:8); if you do not know, ultimately you will know. “Go out in the footsteps of the flock”; in other words, you will herd the sheep and the lambs , but you will only herd the offspring, “by the tents of the shepherds;” in the land of Siḥon, . (Moses will only lead the second generation in the conquest of the lands on the eastern side of the Jordan, he but will not lead them into the Land. ) “…he arrived at the mountain of God, to Ḥorev.” It has five names: “The mountain of God, Mount Bashan, Mount Gavnunim” (Psalms 68:16), Mount Ḥorev, Mount Sinai. The mountain of God – because it was there that Israel accepted the Holy One blessed be He as their God. Mount Bashan – as everything that a person eats with his teeth [beshinav] is thanks to the Torah that was given on the mountain. Likewise it says: “If you follow My statutes…I will provide your rains in their seasons” (Leviticus 26:3–4). (Agricultural prosperity will depend upon keeping the Torah.) Mount Gavnunim – it is as pure as cheese [gevina], (Cheese is pure in that it can be made only from the milk of kosher animals. Mount Sinai was pure, as there was never idol worship there.) and they were pure without blemish. (The midrash is alluding to a tradition that all of the physical blemishes of Israel were healed when they received the Torah at Mount Sinai.) Mount Ḥorev – from it, the Sanhedrin received license to execute with the sword [ḥerev]. Rabbi Shmuel bar Naḥman said: It was from there that idolaters received their death sentence, as it is stated: “The nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed. Mount Sinai – from which hatred [sina] for idolaters descended. (This is because they refused to accept the Torah.)
“Behold, I am sending an angel before you to protect you along the way and to take you to the place that I have prepared” (Exodus 23:20). “Behold, I am sending an angel” – that is what is written: “I had said: You are divine beings” (Psalms 82:6). Had Israel waited for Moses and not performed that act, (The sin of the Golden Calf. ) there would have been no exiles, and the angel of death would not have had dominion over them. Likewise it says, “[The tablets were the work of God] and the script was the script of God, engraved [ḥarut] on the tablets” (Exodus 32:16). What is ḥarut? Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: Freedom [ḥerut] from exiles. Rabbi Neḥemya said: Freedom from the angel of death. When Israel said: “Everything that the Lord spoke, we will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: Adam the first man, I commanded one mitzva for him so that he would fulfill it, and I likened him to the ministering angels, as it is stated: “Behold, the man has become like one of us” (Genesis 3:22); these, who perform and fulfill the six hundred and thirteen mitzvot besides the generalizations, the specificities, and the details, is it not logical that they live and endure forever? Likewise it says: “And from Matana to Naḥaliel” (Numbers 21:19) (Matana and Naḥaliel are generally understood as the names of places, but the midrash is interpreting the verse to mean that through the gift [matana] of the Torah, Israel received from God [naḥalu El] eternal life. ) – they received it from the Holy One blessed be He so they would be alive and enduring forever. When they said: “This is your god, Israel” (Exodus 32:8), death came upon them. The Holy One blessed be He said: You followed the approach of Adam the first man who did not withstand his ordeal for three hours, and at nine hours he was sentenced to death. (The text in Vayikra Rabba (29:1) states that Adam was commanded in the ninth hour, he sinned in the tenth hour, and his punishment was pronounced in the eleventh hour (see Maharzu). ) “I had said: You are divine beings,” but you followed the attribute of Adam the first man; “indeed, as men you will die” (Psalms 82:7). What is: “As one of the princes you will fall” (Psalms 82:7)? Rabbi Yehuda said: Either like Adam or like Eve. (Each received the punishment that was appropriate for him or for her.) Another matter: “As one of the princes you will fall” – Rabbi Pinḥas HaKohen ben Rabbi Ḥama said: The Holy One blessed be He said to them: You have toppled yourselves. In the past, you were served by means of the Divine Spirit; now, you are served only by means of an angel. That is, “behold, I am sending an angel before you.”
Rabbi Papis expounded: “Behold, the man has become like one [ke’aḥad] of us” (Genesis 3:22), like the Unique One [keyeḥido] of the world. Rabbi Akiva said to him: ‘Enough, Papis.’ (One cannot suggest a parallel between any being and God.) He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “has become like one of us”?’ [Rabbi Akiva] said to him: ‘Like one of the ministering angels.’ The Rabbis say: It is neither in accordance with the statement of this one, nor in accordance with the statement of that one, but rather it teaches that the Holy One blessed be He presented two paths before him, the path of life and the path of death. He [Adam] chose the path of death and forsook the path of life.
1. And He drove (ויגרש) the Adom (Man) (Bereshis 3:24) - from here learn that The Holy One Blessed Be He gave to him (Adom) a divorce (גירושין) like a woman (that is like husband would give a divorce document to his wife whom he wishes to divorce). And He placed from the east (מקדם) of Gan Eden the Cheruvim (type of Angels) - from here learn that the Cheruvim came before (קדמו) of all of the Act of Creation. with a bright blade of a revolving sword - this is Gehinnom (Hell). to guard the way - this is Derech Eretz (literally the 'Way of the Land', different meanings, here Basic Human Decency, Proper Conduct or similar). of the Tree of Life - we learn that Derech Eretz comes before (i.e. has priority) over the Tree of Life. And there is no 'Tree of Life' except Torah, as is said it is a Tree of Life for all whose grasp on it (Mishlei 3:18).
Reishit Chochmah queries how this is possible, seeing that both Adam and Cain had preceded Reuben in repenting for their respective sins. The answer given there does not satisfy the author, and he says that the difference is simply that Reuben's repentance was "self propelled," i.e. he had not needed to be told by G–d that he had sinned, and would face punishment, as had both Adam and Cain. Bereshit Rabbah 21,6, on Genesis 3,22, "and now man has become like one of Us," comments in the name of Rabbi Abba bar Kahane that G–d opened the gate of repentance for Adam by the use of the word "ועתה." We have other examples where that word introduces the concept of repentance, such as in Deut. 10,12, "and now Israel, what is the Lord your G–d asking of you except, etc."
ענין כתנות אור שנהפך לעור . Originally, man wore clothing made from "light" i.e. the word Or spelled with the letter א, whereas after the sin G–d had to provide man with clothing made from hide. This teaches the need to refine one's body until one again reaches the spiritual level when one can wear clothing made of אור. One way of qualifying for such garments once more in the future is to accept any afflictions we experience in life with love, to perceive them as acts of G–d designed to help us refine our body. Even death itself is a means of refining the material the body is made of. This is why the Psalmist says: יקר בעיני ה' המותה לחסידיו, "The death of His pious ones is precious to G–d." There is a very interesting comment in the book עמק ברכה page 85 on Genesis 3,22: "What if man were to stretch out his hand and take also from the tree of life, and eat from it and live forever!" G–d's fear of that eventuality was based on His not wanting man to miss his chance at rehabilitating himself through death.
The deeper meaning, סוד, of the relationship between צלם and דמות, image and form, is the relationship between soul and body. The attachment of the Essence of G–d, the אין סוף, -to אצילות, the emanation closest to the אין סוף, -is similar to the attachment of our soul to our body. This is a comparison of a general nature, something we described as דרך כלל. The more detailed explanation of this, which I have given in my treatise תולדות אדם, describes the soul נשמה, as something Divine, originating in the upper regions of the Heavens. I have discussed also the sources of our other spiritual forces such as נפש and רוח in that treatise. Generally, we find those three spiritual forces as being mentioned in the Bible, though on rare occasions the Bible also uses two more names for our spiritual forces, חיה and יחידה. In my treatise תולדות אדם I have also discussed the meaning of such verses as ויהי האדם לנפש חיה, "Man became a living creature" (Genesis 2,7), as well as the verse היא היתה לאם כל חי, "She has become the mother of all living human beings" (Genesis 3,20), and הן האדם היה כאחד ממנו, "Here man has become like one of Us" (Genesis 3,22). The last verse alludes to the deeper meaning of the spiritual force called יחידה. In that connection we have also discussed the significance of דמות, the body. We have explained there that G–d created man with seven facets, the head to correspond to the upper three of the emanations כתר, חכמה, בינה, the two arms corresponding to the emanations, חסד, גבורה. The torso corresponds to the emanation תפארת, the "covenant" with the sexual organ draws the torso towards the emanation יסוד, whereas the two thighs corresponds to the emanations נצח, הוד. Man cleaves to his wife (Genesis 2,24) by means of the "covenant" with his sexual organ. The latter function of the body corresponds to the emanation מלכות. In the treatise בית ישראל, which follows the treatise תולדות אדם, I have dealt with the mystique contained in the various names for other parts of the body.
When Abraham told the three angels (men) at the time he invited them to come and rest under the tree, he already wanted to examine them as to their ritual purity. He did not say "rest under a tree," but "rest under THE tree." When Adam sinned, he sinned with the tree of knowledge. That tree brought death into the world. G–d Himself is on record as evicting Adam from the garden of Eden so that he should not be able to eat from the tree of life and thus live forever (Genesis 3,22).
The sages also describe G–d as having gathered a little dust from every part of the globe so that wherever man would die, the local earth would not reject his remains since he contained part of it (Rashi Genesis 2,7). Both statements are accurate and point us in the same direction. It is well known that Adam incorporated within him all subsequent generations of mankind, for their very existence was through him. Our sages described all subsequent mankind as being related to Adam either through his head, his eyes, his hair, etc. [In present-day parlance this means that all of our genes were at one time part of the genes of Adam.] Even in death man is not totally severed from his connection with original man: the earth Adam was made of was holy soil, from the site of the earth of the altar mentioned. That piece of earth in turn contained earth from all parts of the globe, seeing that this site is the site from which the whole earth receives its sustenance. Had Adam not sinned he would have lived forever. Since he sinned, however, and was expelled from the garden of Eden because G–d did not want him to eat from the tree of life and live forever, he was bound to die sometime.
Since the havoc wrought on G–d's creation was due to the original נחש, and that serpent was ערום, sly, or naked, i.e. brazen, Israel descended into the "iron crucible" of Egypt to experience ערום ועריה (Ezekiel 16,7), facing Pharaoh who is described elsewhere as the תנין הגדול, the great sea monster, the serpent being עפר לחמו, having been condemned to subsist on dust (Genesis 3,14). The letters in the name Pharaoh, i.e. פרעה when re-arranged spell העפר "the dust." This is the reason the first miracle Moses performed transformed the staff into a תנין to allude to Pharaoh. In order to cleanse themselves spiritually from the pollutant of the original serpent, Israel had to perform עבודת פרך, hard labour. Since the pollutant of that serpent had kept permeating more and more of the human being, it required potent cleansing measures to eradicate it. Had there not been such a pollutant, man would have lived indefinitely. As it is, the only two means to regain the original state of man are afflictions while he is alive, and the experience of death itself. Exile is one of the manifestations of such afflictions. So we have a progression of afflictions which will culminate in serenity, light, until the original light of creation which has been hidden will be revealed again. Nowadays the world is desolate, due to the sin caused by the נחש, i.e. our sins. Physical death is described in Genesis as טוב מאד, very good according to Rabbi Meir (Genesis 1,31). This is because it is the catalyst that leads man to repentance and thereby to eternal life and resurrection (Midrash Hagadol).
כי אמר אלוקים פן ינחם העם, “for G-d had said: “lest the people have remorse;” we must not criticize this verse by saying that it cannot be reconciled with G-d’s Omniscience, i.e. that He did know all this in advance; besides, surely if G-d had wanted to He could have led the Israelites through the land of the Philistines without their coming to any harm; however, what is written here is an answer to the attribute of Justice which wanted to exploit that opportunity to accuse the Israelites of lack of faith in their G-d. Precisely, because G-d was aware that the Israelites were not yet in a condition to withstand the Satan, He decided not to give them that opportunity at this time. We find an example of a similar situation in Genesis 3,22 where G-d is portrayed as being “afraid” that Adam and Eve after having eaten from the tree of knowledge and having forfeited immortality might eat from the tree of life in order to regain it, and to thereby nullify the penalty G-d had imposed upon them. The Torah, justifying G-d’s expelling them from the garden, wrote there: ועתה פן ישלח ידו, “and now, lest he will extend his hand, etc.” There too you could have asked: “seeing that G-d knew what would happen, why did He not remove the tree, instead of depriving mankind of access to the garden?”
And he said, "for the hope of mankind is worms": He meant to say that the end of a person is death, as death is appropriate for a person. And it is like they said in the Midrash (Shemot Rabbah 2:4), "Anyone about who it is said, 'and he was,' is projected for something: 'Behold, the man was' (Genesis 3:22), he was projected for death. 'And the snake was' (Genesis 3:1), it was projected for punishment." Such that you see from this that the essence of man is to be appropriate for death. And about anyone that is projected for something, it is relevant to say that he hopes for it, even though he does not [actually] hope for it. However from the angle that his essential condition hopes for this and is projected for this, it is relevant to say that his hope is for this. For [the word,] hope is relevant to anything that is waiting for something and prepared for it. He therefore said, "for the hope of mankind is worms," and he did not say, "your hope is worms." For the hope of a [specific] man is not for this. He rather said this about the general human condition - not about the person that is present (and fit for the use of second person) - that he hopes [for] degeneration. And likewise did our Rabbis, may their memory be blessed, say (Berakhot 17a), "The end of a [domesticated] beast is to be slaughtered; the end of a person is death." As you see from this, that this is his hope from the angle of his essential condition. And this thing is well understood.
I, EVEN I. (Literally, I, I am He.) The word I is written twice. (For emphasis.) Compare, I, even I (Literally, I, I.) (Is. 51:12). On the other hand, its (The meaning of I, I am He.) meaning might be, I am He, and I do not change. (I, I am always He. I do not change.) The latter is the correct interpretation, for God has no co-worker. (To whom one can attribute certain acts of God. This clause paraphrases And there is no god with Me.) I am He that put Israel to death, and I will bring them back to life. Look, they were not saved. (The Israelites whom God put to death.) There is none that can deliver you out of My hand, even you out of My hand, (If it is not a scribal error then I.E. is repeating himself for purposes of emphasis.) until I execute My judgment upon you. Many say that we can derive the existence of life in the future world from this verse. (See Talmud Sanhedrin 91b; Peshachim 68a, and Sifre on this verse.) They offer proof from the fact that Scripture first states, I kill and then, I make alive. (According to this interpretation, I kill and I make alive refers to the same person.) It similarly reads, The Lord killeth, and maketh alive (I Sam. 2:6). He bringeth down to the grave, and bringeth up (Ibid.) is proof. (That Scripture speaks of one and the same person.) Others offer proof (Of the existence of life after death.) from: And surely your blood of your lives (nafshotekhem) (Nafshotekhem may be rendered, your souls.) will I require (Gen. 9:5). (This verse proves that man has a soul.) Also from And it shall be righteousness unto us (Deut. 6:25); (According to this interpretation it shall be implies a future world, for otherwise Scripture employs the present rather than the future tense.) for that is thy life (Deut. 30:20) in the world to come, (The Talmudic interpretation of the clause quoted. See Kiddushin 40a.) and the length of thy days (Ibid.) in this world; (The Talmudic interpretation of the clause quoted. See Kiddushin 40a.) that it may go well with thee (Deut. 5:16). (According to the rabbis this verse alludes to life in the word to come. See Kiddushin 40a.) Rabbi Hai Gaon, of blessed memory, says that Scripture had no need to state clearly that a future world exists because it was known by tradition. I believe that [Scripture does not speak of a future world] because the Torah was given to all. It was not given to an individual alone. The topic of the world to come is not comprehended by even one in a thousand, for it is very abstruse. The reward in the world to come is contingent on the nature of the soul. (According to I.E. one cannot understand the nature of the soul unless he has mastered the sciences. “[A]…person who did not study psychology will not understand the five ways in which a human being’s soul is similar to its creator. One cannot know the latter if one has not studied the very intricate sciences dealing with the heavens and the earth” (Yesod Mora 1, Strickman translation, p. 22).) The reward (Given in the future world.) is given for the service of the heart. (Observing the commandments with one’s heart, for they develop the soul. “Pay attention and note that all precepts written in the Torah, transmitted by tradition, or enacted by the Rabbis, aim at perfecting the heart” (Yesod Mora, Chapter 8, p. 100).) The latter consists in comprehending the works of God, (The reference appears to be to the sciences. “Man’s soul is unique. When given by God, it is like a tablet set before a scribe. When God’s writing, which consists of the categorical knowledge of the things made out of the four elements, the knowledge of the spheres, the throne of glory, the secret of the chariot, and the knowledge of the Most High, is inscribed on this tablet the soul cleaves to God the Glorious while it is yet in man and also afterward when its power is removed from the body.” (Yesod Mora, Chapter 10, p. 143. See also Chapter 7, p. 107, “The intelligent person will…study the scienees…he will isolate himself for the purpose of studying and meditating upon God’s law and observing the Lord’s precepts…God’s right hand of bliss will be eternally upon his soul when it separates from the body.”) for they are the ladder whereon one ascends to the level of understanding the knowledge of God, which is what is most important. Observe, the Torah itself explains to the intelligent the topic of the tree of life. (The tree of life alludes to eternal life. See I.E. on Gen. 3:24 (Vol. 1, p. 78). Also see previous note.) Behold, there is a power by which one can overcome the cherubim. (Which prevent man from reaching the tree of life. See Gen. 3:24. According to I.E. the cherubim symbolize the distractions (e.g., lust, materialism) which prevent man from developing His soul.) The one who eats from the tree of life (The person who acquires wisdom and develops his soul.) gains eternal life like the ministering angels. The psalm of the sons of Korah similarly reads, Hear this, all ye peoples…(Ps. 49:2). (And goes on to speak of the future world.) The secret (To this psalm.) is But God will redeem my soul from the power of the nether-world; For He shall receive (take) me. Selah (Ps. 49:16). (In other words, this psalm teaches that there is a future world. I.E. makes this same point in his commentary on Psalms.) Scripture similarly states, And afterward receive (take) me with glory (Ps. 73:24). Both verses employ the word “taking” as Scripture does in the account of Enoch (See Gen. 5:24.) and Elijah. (II Kings 2:2-10.) Now, since Scripture states, But God will redeem my soul [from the power of the netherworld] (Ps. 49:16), how could it say, For too costly is the redemption of their soul (Ps. 49:9)? (This verse implies that there is no future world.) The intelligent will understand. (That Ps. 49:9 applies to physical death and Ps. 49:16 to deliverance from spiritual extinction (Weiser). See I.E. on Ps. 49:16.)
This verse may also be understood as an opening for תשובה, penitence, by the person who transgresses one of G'd's commandments claiming that he simply does not understand why G'd wants him to keep such a commandment. Moses answers such a person by telling him "and now." According to Bereshit Rabbah 21,6 the word עתה always is an opening for man to repent a sin. [The verse under discussion in that Midrash is Genesis 3,22 when G'd justifies expelling Adam from the garden of Eden. Ed.] According to that approach the words ועתה מה ה׳ אלוקיך שואל מעמך mean that G'd makes it very easy for us to become penitent. All we have to do is to demonstrate fear of the Lord. When we demonstrate such an attitude towards G'd He will be pleased with us already.
ועתה אם שמוע תשמעו, And now, "if you will hearken carefully, etc." The word ועתה must be understood in accordance with what Bereshit Rabbah 21,6 teaches, in connection with Genesis 3,22 when Adam was being expelled from Gan Eden. The Midrash says there that this word always introduces the element of repentance. Inasmuch as the Israelites were still tainted by the many sins they had committed in the past as well as sins they had committed quite recently, such as when they rebelled against G'd's command in connection with the manna and the Sabbath, G'd warned them that in order to qualify for the gift of the Torah they had to undergo spiritual cleansing, a process of repentance. There is an interesting ruling in Kiddushin 49 that when a man betrothes a woman on the condition that he is righteous and it is found that he had been guilty of a number of sins this fact does not invalidate the bethrothal as it is presumed that he had confessed and repented his sins prior to the betrothal. His repentance entitled him to describe himself as righteous.
According to our sages in Bereshit Rabbah 21,6 who say that the word ועתה in Genesis 3,22 as well as elsewhere always contains an allusion to the need to do תשובה, repentance, G'd hinted to Moses that it was up to him to do תשובה. Seeing that the entire debacle was due to Moses' having told the people he would return at the end of forty days he had misled them. He had failed to inform the people that he referred to a return on the forty-first day.
Philosophers, on the other hand, believe that man was destined to die a natural death. They believe that it is axiomatic that any creature which is a composite of a number of raw materials is bound to disintegrate sooner or later and to break up into its constituent parts. According to the view of these philosophers-scientists the repeated מות תמות is a reference to the natural death that most people die from. They mean that even without the sin man would have died sooner or later. As a result of man’s sin, premature death was decreed for him, i.e. death at the instigation of heaven instead of as a result of natural forces governing our terrestrial universe, whenever man would become guilty of specific sins which carry such a penalty. The reason the Torah repeats the reference to death, i.e. מות תמות is to tell us that from that moment on man would be subject to two kinds of natural death. We have a clear verse in Scripture detailing this. In Samuel I 26,10 we read: כי אם ה' יגפנו או יומו יבא ומת או במלחמה ירד ונספה, “and the Lord Himself will strike him down, or his time will come and he will die, or he will go down in battle and will perish.” When David spoke of “or his day will come,” he referred to natural death. Seeing that death had now been decreed upon Adam (man), G-d had to prevent him from attaining an unlimited lifespan by means of his eating from the fruit of the tree of life. The tree was called “tree of life,” because eating from its fruit conferred freedom from death upon those who ate from it until their bodies would disintegrate through natural causes such as we have described. It did not protect the person who ate from it against natural forces in the universe, only against death from other than natural causes. If the Torah speaks in Genesis 3,22 of “man living לעולם, forever,” if he were to eat from that tree, this does not refer to infinite, eternal life. The word’s meaning is similar to Exodus 21,6 ועבדו לעולם, “he will serve him permanently,” where the word לעולם obviously also cannot mean literally “forever.” Another example where the word לעולם clearly does not mean “forever,” is found in Samuel I 1,22 where Chanah speaks about her son living in Shiloh under the guidance of the High Priest Eli לעולם. According to the view of these philosophers-scientists, if G-d had already denied the fruit of the tree of life to Adam originally, and he had ignored that prohibition and had eaten from it, how could G-d have warned Adam not to eat from the tree of knowledge on pain of death if he had already granted him an infinite lifespan through his having eaten from the tree of life? These philosophers claim to have proofs to support their opinions. I would have recorded two or three of their “proofs” were it not for the fact that their approach to the text is totally different from that of our sages, and it is not appropriate for us even to consider an approach which is diametrically opposed to the view of our sages as the latter base their views directly on the pronouncements of our prophets (Avodah Zarah 5). Our sages state unequivocally that if Adam had not sinned he would have lived forever. This view is supported by Psalms 82,6 אני אמרתי אלוקים אתם ובני עליון כלכם, “I (G-d) said that you are divine beings and that all of you are sons of the Most High.” The remarkable thing in that Psalm is that Assaph did not quote G-d as saying: “you are like a divine being,” or like the sons of the Most High.” He referred to an actual divine quality possessed by Man (Adam) i.e. his immortality. Scripture contains many other verses along the same lines.
ראה אנכי נותן לפניכם היום ברכה וקללה, “See, I place before you this day blessing and curse.” The reason Moses commences with the singular ראה, followed by the plural form לפניכם is that he addresses everybody, both the individual and the community (Ibn Ezra), and because blessings and curses respectively are influenced and channeled from two different attributes Justice and Mercy, both of which were active in creating the universe and both of which are capable of being appreciated only by a select few individuals. When addressing these select few, Moses says ראה, a reference to “seeing” with one’s mental eye. The word corresponds to Kohelet 1,16 ולבי ראה הרבה חכמה ודעת, “I have seen (acquired) great wisdom and knowledge.” Seeing that the promise of a blessing and the threat of a curse are an important factor in encouraging observance of the commandments of the Torah by the people at large, Moses used the plural form when addressing the nation, i.e. לפניכם. We find that the Torah used this combination of singular and plural also in Deut. 4,5: ראה למדתי אתכם חקים ומשפטים, “See I have taught you statutes and social laws.” The singular form ראה was addressed to the individuals who have some appreciation of the statutes, whereas the plural form was used when speaking of the social laws whose merit can be appreciated by the whole nation. The word אתכם in the plural emphasizes that the entire Torah, all of its commandments were given to the masses, not to select individuals. Our verse here makes plain that the right to choose has been given to man. If he wants to conduct himself in a manner acceptable to G’d he is free to do so; if he chooses to contravene G’d’s commandments he cannot be coerced by G’d. We have already referred to this in connection with Deut. 5,26: “who would give, etc.” We pointed out there that If G’d had not granted freedom of choice, He would not have to “wish” for the people to remain on a spiritual high but could legislate it. The whole premise of this freedom of choice is understood easily by the fact that G’d bothers again and again to command us what to do and what not to do. If we were not free to chart our own course, it would not make sense for G’d to have to give us all these commandments. All He would have to do is to program us according to His wishes. Seeing the principle of man’s freedom to choose is so fundamental, the Torah mentions it already at the beginning such as in Genesis 3,27 where G’d explains the need to expel Adam from Gan Eden by referring to his freedom to help himself to the fruit of the tree of life so that “he would live forever.” Had G’d been able to physically prevent Adam from reaching for the tree He would not have to had to place the tree out of reach for him. In the verse just quoted, G’d makes plain that as a result of having eaten from the tree of knowledge both good and evil have become viable options for man. The words הן האדם in Genesis 3,27 are G’d’s way of saying that man as a species is unique in the universe in that he possesses this freedom of choice. There is no other species like man in either heaven or on earth. The celestial beings have all been programmed by G’d to do His bidding with a minimum of delay and opposition. The reason that man is basically different is that he is the only species composed of both matter and spirit. The celestial beings are totally disembodied, whereas all other creatures on earth are earth-bound, equipped with a minimal “spiritual” equipment, one that merely strives to keep its body physically alive, i.e. the נפש of an animal. At the end of the Torah too the theme of man’s freedom of choice is dealt with once more when Moses says: “see I place before you this day life and goodness or death and evil.” (Deut. 30,15.) Our verse here basically reflects a similar message. Concerning this whole subject of what G’d is able to do and how He has voluntarily limited His options.
A Midrashic approach: the words: תנו לה מפרי ידיה, “acknowledge her for the fruit of her hands,” refer to the opening words of the chapter “who can find a woman of valour?” The Midrash understands the whole chapter as a parable describing Torah and wisdom, something very elusive, almost impossible to attain fully. Solomon proceeds to enumerate the advantages of Torah and wisdom in order to encourage people to immerse themselves in both Torah and wisdom. He commences by saying that בטח בה לב בעלה, “the heart of someone who has mastered this discipline has absolute confidence in it.” This is why he adds ושלל לא יחסר, “such a person will never be short of ‘loot.’” It is a well known fact that people who constantly engage in the pursuit of wisdom do not experience the lack of anything. The poor and destitute whom Solomon refers to in verse 20 are the students, who have thus far only accumulated a minimum of wisdom, not having expended sufficient effort yet to acquire it in larger doses; this is why Solomon says to people at large: “give her (wisdom) from the fruit of her hands.” Solomon encourages the people at large to treat wisdom with respect seeing it produces such good fruit, i.e. honour and glory for those who have acquired it. The fruit which are the result of the acquisition of wisdom are the good deeds man performs, as a result of which he qualifies for eternal life in the celestial spheres. Concerning this, Solomon himself wrote in Proverbs 11,30: “the fruit of the righteous is a tree of life.” He referred to the Torah being the entrance card to the tree of life, i.e. eternal life. The Torah already stated concerning the tree of life that if Adam were to eat from it “he would live forever” (Genesis 3,22).
ויהי בשלח פרעה את העם ולא נחם אלוה-ים דרך ארץ פלשתים כי קרוב הוא, כי אמר אלוה-ים פן ינחם העם בראותם מלחמה ושבו מצרימה. “It was when Pharaoh sent off the Children of Israel that G’d did not lead them by way of the land of the Philistines, although it was near, for G’d said: ‘perhaps the people will reconsider when they see war and return to Egypt.’” The words: “perhaps the people will reconsider” are hard to understand; do we not believe that there is no such thing as the word “perhaps” in G’d’s vocabulary? Does He not know all in advance? Clearly G’d knew for certain how the Israelites would react when they saw they had to fight the Philistines! The meaning of the words פן ינחם העם, therefore must be: “so that the people will not reconsider.” Indeed our sages (Eiruvin 96) are on record that wherever the expression פן or the word ואל, occurs in the Bible the meaning is “so that not.” Example: (Genesis 3,22) ועתה פן ישלח ידו ולקח גם מעץ החיים, “and now so that he will not also stretch out his hand and take from the tree of life, etc.” G’d meant it was not appropriate to give Adam an opportunity to take from the fruit of the tree of life and to nullify G’d’s decree that he had become mortal by eating from it. Similarly, here: G‘d led the people through the desert instead of through the land of the Philistines in order not to grant them an opportunity to regret having left Egypt.
A Midrashic approach to our verse (Shemot Rabbah 32,2). From the words: “Here I am about to send an angel ahead of you,” we learn that G’d meant that had the Israelites been worthy He Himself would have continued to be at their head as He had been at the Exodus when the Torah testified “and the Lord Himself was walking ahead of them by day,” etc., (13,21). Now that they had proven unworthy G’d handed them over to an agent. This is the meaning of: “Here I am sending an angel ahead of you.” You will observe that as soon as the Jewish people had said כל אשר דבר ה’ נעשה ונשמע, “all that G’d has said we shall do and we shall hear (learn it)” in 24,7, G’d responded by saying: “I granted Adam eternal life for performing the single commandment I had given him not to eat from the tree of knowledge.” This is the meaning of Genesis 3,22: “here this Adam who had been just like one of Us, (i.e. immortal celestial being).” “These Jewish people who have undertaken to observe 613 of My commandments are surely entitled to eternal life!” The Midrash derives this from the words חרות על הלוחות, “freedom on the tablets” instead of reading it merely as “engraved on the Tablets” (32,16). We find a disagreement between Rabbi Yehudah and Rabbi Nechemyah in the above quoted Midrash as to the precise meaning of the word חרות if read as meaning “freedom.” Rabbi Yehudah understands it as freedom from the oppression of mortal rulers, i.e. exile, whereas Rabbi Nechemyah understands it as freedom from the authority of the angel of death. He bases this on Numbers 21, 18-19 וממדבר מתנה, וממתנה נחליאל, ומנחליאל במות, “and from the wilderness- a gift. From “the gift”- my heritage became G’d. From the heritage called G’d- elevated heights.” Rabbi Nechemyah understands the verse not as describing physical landmarks describing where the Israelites rested on the way, but as spiritual landmarks and the gradual recapture by the entire people of Adam’s spiritual stature before the sin when he had still been immortal. The progression was as follows: through the experience of marching in the desert the Israelites merited the gift (מתנה) of Torah. Through the gift of Torah they inherited a relationship to divinity אל)) forever. Through this relationship they acquired immortality. After they had said to the golden calf: “these are your gods O Israel,” they again forfeited this new-found immortality. G’d said to them: ”you followed the same foolishness that Adam was guilty of who had proven unable to resist the temptation of the tree of knowledge for more than three hours. I had said: ‘you are divine (Psalms 82,6-7)-however you will have to die like humans.” In the past you were able to experience the Holy Spirit directly through Me. From now on you will be able to experience it only through the intermediary, the angel.” This is the meaning of “here I will send My angel ahead of you.” This is reflected in what Jeremiah 3,19 had in mind when he said: “I had resolved to adopt you as My child, and I gave you a desirable land- the fairest heritage of all nations; and I thought you would surely call Me “Father,” and never cease to be loyal to Me. Instead, you have broken faith with Me, as a woman breaks faith with a paramour, O House of Israel- declares the Lord.” G’d laments the fact that the Israelite people allowed Him to interpose the Gentile nations between Himself and the Jewish people. The words איך אשיתך mean a separation being established. The word is used in that sense in Genesis 30,40: “he set a separation between each flock.” When G’d referred to the “desirable land,” ארץ חמדה, He meant that it is a land which the great men of the world (the patriarchs) expressed a desire for. Avraham had pleaded with the sons of Chet to sell him a burial plot (Genesis 23,4). G’d had told Yitzchak: “reside in this land” (Genesis 26,3). Yaakov had expressed the wish to be buried in that land and claimed to have dug it with his own hands (Genesis 50,5). The reason Jeremiah quoted G’d as referring to the land of Israel as נחלת צבי, is that just as the skin of a deer shrinks after it has been removed from its carcass so that it does not cover it anymore, so the land of Israel displays similar lack of elasticity, not being able to accommodate itself to G’d’s bountiful harvests but flowing over with it. The expression צבאות גויים, “of the hosts of the world,” is a reference to the fact that all the kings on earth expressed a desire for this land. How do we know this? We find that the city of Jericho had its own king and that the town of Ai less than three miles removed also had its own king. The kingdoms in the land of Canaan each covered very small amounts of territory. In fact if a king ruled over a vast tract of land outside of the land of Israel but did not have a small kingdom inside the boundaries of the land of Israel he was not even considered as entitled to describe himself as “king.” [Proof of the truth of this is the fact that Joshua made war against and defeated no fewer than 31 Kings all in the narrow land called “the land of Israel,” not even including the coastal areas inhabited by the Philistines. Ed.] There is an interesting comment by Rabbi Parnach in the name of Rabbi Yochanan (Tanchuma Mishpatim 17). The words spoken by Achan ben Carmi in Joshua 7,21: וארא בשלל אדרת שנער, “I have seen amongst the loot (of the city of Jericho) a cloak from Shinor.” He understands the words literally as a cloak belonging to the King of Babylon (Shinor). He considered it as so valuable that he wore it only in Jericho. When Jeremiah 3,19 continues: “I had hoped you would call Me father,” he referred to G’d thinking that seeing He had taken the Israelites out of Egypt, and split the sea for them that surely He was entitled to the respect of a father. Instead, they had made the golden calf. Considering further that G’d had provided the Israelites with all their needs in the desert, they in turn had been unfaithful to him. When the Gentile nations had become unfaithful to G’d, He had appointed agents to look after their welfare instead of doing so Himself. Similarly, with the Jews. Now that they had become unfaithful, He would appoint this angel to look after them instead of continuing to do so Himself. This then is the meaning of the words: “Here I am going to send an angel ahead of you.”
ויצמח, after having mentioned the existence of the garden in the previous verse, it is clear that the words מן האדמה at the beginning of the verse, refer to the soil of Gan Eden. Our verse informs us inter alia that G’d had not planted any non fruit-bearing trees in Gan Eden. All of them were distinguished from the trees in other parts of the earth by their excellence. This is why the Torah added the words נחמד למראה וטוב למאכל, the fruit of every tree in this garden was delicious. The word למראה, refers to the external appearance of the trees, whereas the words טוב למאכל refer to the quality of their fruit. Seeing that Adam did not have much time to enjoy any of this, unless he ate some between the time he repented and was expelled (3,24), Adam’s sons did not get to taste the fruit of the garden at all, and Gan Eden in its entirety has been stored up by G’d for use by the Jewish people in the times after the Mashiach has come. At that time, everyone will be able to experience at first hand what Adam had lost by having eaten from the tree of knowledge. At that time they will all know G’d and the reason why they have been created. This is what the sages had in mind when they spoke of the יין המשומר בענביו מששת ימי בראשית, that in those days we will taste “the wine which has been stored up within its grapes ever since the six days of creation.” This represents the most enjoyable product of Gan Eden. We must not forget that such stories as the one of Gan Eden have meaning both as literal peshat, but also have a hidden meaning which is subject to understanding by people probing the text of the Torah more deeply ועץ החיים בתוך הגן ועץ הדעת טוב ורע, the word בתוך, normally translated as “within,” or “among,” here means literally “in the middle.” (Targum Onkelos) The reason it was dead in the center is that if you want to protect something carefully you place it in the center where it is surrounded, i.e. protected, from all sides equally. Man’s heart, lung, liver, his most precious organs, are surrounded by all manner of protective bone, flesh, and other tissue. These all act like a wall protecting the interior organs from injury. The explanation of the words “ועץ החיים,” is: “G’d had also made a tree of life grow in the center of the garden.” The normal function of this tree, i.e. its fruit, is to reinforce the vital organs and parts of the human being. Anyone eating from the fruit of this tree regularly would enjoy very long life. According to the aggadah, which deals with the hidden meaning of this text, (compare Genesis 3,22, פירוש הנסתר) anyone eating of this tree would live forever. According to Bereshit Rabbah 15,6 Rabbi Yehudah bar IIai is quoted as saying that this tree travels a distance of 500 years, and all the waters dating back to the days of creation split beneath it when it approaches. [this distance of 500 “years” is a standard expression in the Midrash for the length and breadth of the earth, i.e. this tree’s roots spanned the entire globe. It is therefore a euphemism for one’s whole lifetime, also meaning that every living creature anywhere on earth benefits from this tree. Ed.] Rabbi Yitzchok, in the name of Rabbi Yehudah bar Ilai, adds that not only the trunk and the roots influence all creatures on earth, but also the branches and foliage of that tree. According to this Midrash, the middle of the garden, i.e. the two trees named, could effect man’s life both spiritually and physically in an extraordinary degree. It is possible to understand the verse as meaning that these two trees stood very close to one another. It is also possible to understand the word הדעת, as not being in a construct mode, [as opposed to הדעה which is definitely not in the construct mode, Ed.] so that the Torah meant that the knowledge to be gained from this tree by eating its fruit could be both beneficial and harmful.
AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’ (Genesis 3:3.) and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said (If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d.) that no one knows the true central point except G-d alone. And the tree of life. This was a tree the fruit of which gave those who ate it long life. And the tree of the knowledge of good and evil. The commentators (Mentioned in R’dak in the name of the “commentators.”) have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad? (II Samuel 19:36.) — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil. (The Elohim here means angels, who have no such desire (R’dak).) And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’ (Genesis 3:22.) And the Rabbis have already said: (In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants.) “Three stated the truth and perished from the world, and these are: the serpent, the spies, (Numbers, Chapters 13-14. Sanhedrin 108a.) and Doeg the Edomite. (I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil, was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.) The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers (Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading.) whose work is truth, and who do not change from their prescribed course,” (The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a.) and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called ‘etz hada’ath’ (the tree of the knowledge) of good and evil, for da’ath in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one sheda’ato (whose will) is to return;” (Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover.) and “his will is to clear” [the produce in the store-room in his house before Passover]. (Ibid., In that case too he must search for leaven which lies under the produce even more than 30 days before Passover.) And in the language of Scripture, Eternal, what is man ‘vateida’ehu,’ (Psalms 144:3.) meaning that “Thou shouldst desire and want him;” yedaticha beshem, (Exodus 33:12. Literally, I know thee by name.) meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, Ha’eda (Can I distinguish) between good and bad, (II Samuel 19:36.) means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it. Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, That G-d made man upright, but they have sought out many inventions. (Ecclesiastes 7:29.) The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, But of the fruit of the tree which is in the midst of the garden, (Genesis 3:3.) that is to say, the one that is known by its central position, thou shalt not eat thereof. And this was what the woman said to the serpent. And the verse which states, But of the tree of the knowledge of good and evil, thou shalt not eat of it, (Further, Verse 17.) mentions it to us by its true name.
That [God] made. The Holy One, Blessed Is He [created] Adam perfectly upright. (As God stated in Bereishis 3:22 regarding Adam, “Behold, the man has become like one of us to know [what is] good and [what is] evil.” )
בלהטיהם The Targum renders this by בלחשיהון: with their secret spells. There is no other example of this word in the Bible. One may compare it to the first word in (Genesis 3:24) “the להט of the sword that turned round” — it appeared to turn round through some magic spell.
Some sages say that the tree of life stood in the middle of the garden and the tree of knowledge was a fence around the tree of life. One could not touch the tree of life without [touching] the tree of knowledge. Therefore, as soon as Adam touched the tree of knowledge, the Holy One drove him out, since He thought that Adam would also understand that he could go further and eat of the tree of life. (Imre Noam, Genesis, 3:22.)
[169] Here we have “The Lord God said ‘let us make man in our own image and likeness’ ” (Gen. 1:26); where the words “let us make” imply plurality. And once more, “God said, ‘behold Adam has become as one of us by knowing good and evil’ ” (Gen. 3:22); here the “us” in “as one of us” is said not of one, but of more than one.
Who those beings are to whom God says, "Behold, Adam has become as one of us, to know good and evil?" (Genesis 3:22).
Who those beings are to whom God says, "Behold, Adam has become as one of us, to know good and evil?" (Genesis 3:22). The expression, "one of us," indicates a plurality of beings; unless indeed we are to suppose, that God is conversing with his own virtues, which he employed as instruments, as it were, to create the universe and all that is in it; but that expression "as," resembles an enigma, and a similitude, and a comparison, but is not declaratory of any dissimilarity; for that which is intelligible and sensibly good, and likewise that which is of a contrary character, is known to God in a different manner from that in which it is known to man; since, in the same way in which the natures of those who inquire and those who comprehend, and the things themselves too which are inquired into, and perceived, and comprehended, are distinguished, virtue itself is also capable of comprehending them. But all these things are similitudes, and forms, and images, among men; but among the gods they are prototypes, models, indications, and more manifest examples of things which are somewhat obscure; but the unborn and uncreated Father joins himself to no one, except with the intention of extending the honour of his virtues.
What is the meaning of the words, "Lest perchance he put forth his hand and take of the tree of life, and eat and live for ever;" for there is no uncertainty and no envy in God? (Genesis 3:23). It is quite true that God never feels either uncertainty or envy; nevertheless he often employs ambiguous things and expressions, assenting to them as a man might do; for, as I have said before, the supreme providence is of a twofold nature, sometimes being God, and not acting in any respect as a man; but, on some occasions, as a man instructs his son, so likewise should the Lord God give warning to you. Therefore the first of these circumstances belongs to his sovereign power, and the second to his disciplinary, and to the first introduction to instruction, so as to insinuate into mans heart a voluntary inclination, since that expression, "lest perchance," is not to be taken as a proof of any hesitation on the part of God, but in relation to man, who, by his nature, is prone to hesitation, and is a denunciation of the inclinations which exist in him. For when any appearance of anything whatever occurs to any man, immediately there arises within him an impulse towards that which appears, being caused by that very thing which appears. And from this arises the second hesitating kind of uncertainty, distracting the mind in various directions, as to whether the thing is fit to be accepted, or acquired, or not. And very likely present circumstances have a respect to that second feeling; for, in truth, the Divinity is incapable of any cunning, or malevolence, or wickedness: it is absolutely impossible that God should either envy the immortality or any other good fortune belonging to any being. And we can bring the most undeniable proof of this; for it was not in consequence of any one's entreaties that he created the world; but, being a merciful benefactor, rendering an essence previously untamed and unregulated, and liable to suffering, gentle and pleasant, he did so by a vast harmony of blessings, and a regulated arrangement of them, like a chorus; and he being himself the only sure being, planted the tree of life by his own luminous character. Moreover, he was not influenced by the mediation or exhortation of any other being in communicating incorruptibility to man. But while man existed as the purest intellect, displaying no appearance either of work or of any evil discourse, he was certain to have a fitting guide, to lead him in the paths of piety, which is undoubted and genuine immortality. But from the time when he began to be converted to depravity, wishing for the things which belong to mortal life, he wandered from immortality; for it is not fitting that craft and wickedness should be rendered immortal, and moreover it would be useless to the subject; since the longer the life is which is granted to the wicked and depraved man, the more miserable is he than others, so that his immortality becomes a grave misfortune to him.
According to Philo, it is not explicitly stated "the way of God," but rather "his way," since this refers to the degradation of humanity, the name of God is not mentioned in the text. This is his method in several places, where the Lord does not mention His name regarding evil, and He does not share His name on punishments and curses, as stated in "On the Confusion of Tongues" and "On Migration and Encounter". Even though Philo has a few instances where God punishes directly and not through an agent, as seen in "On the Life of Moses" I, 97 and Exodus 12:23, and in the response to Exodus I, 23, and as mentioned earlier in Genesis 3:22, and the commentary on Genesis I, 55, this method is really like the method of Rabbi Yochanan: "Rabbi Eliezer ben Pedat said in the name of Rabbi Yochanan, the name of God is not mentioned regarding evil, only regarding good. Know that this is so, when God created light and darkness and called them names, He mentioned His name regarding light and did not mention His name regarding darkness, as it is said (Genesis 1:5), "And God called the light Day, and the darkness He called Night." Similarly, when He created Adam and Eve, He mentioned His name on them." As it is said (Genesis 48:16), "And may God bless them," and when he cursed them, he did not mention His name upon them, etc. The Holy One, blessed be He, did not wish to perform the evil Himself, but rather through an angel (Talmud Bavli, Tazria 12). See also Genesis 19:12-13; Exodus 12:23 and in the commentary of Rabbi Hayyim ben Attar. "From this we learn that the Torah's ways are ways of pleasantness and all its paths are peace. Therefore, the Holy One, blessed be He, will bring punishment without mentioning His name. Similarly, when it says 'and He destroyed all living things,' it does not say 'and God destroyed all living things'" (Rabbi Hayyim ben Attar, Genesis 7:11). Further examples can be found in his commentary.
Adonoy Elohim said, Behold, the man has become like one of us [unique. It is for him] to know [what is] good and [what is] evil. Now he must be prevented from reaching out his hand and also taking from the Tree of Life and eat [from it] and live forever.
Then Allah said, 'Here is Adam, he has become like one of us in the knowledge of good and evil, and now so that he does not stretch out his hand and take from the tree of life to eternity.'
And the Word of the Lord God said, Behold, Adam whom I have created is sole in my world, as I am sole in the heavens above. It is to be that a great people are to arise from him; from him will arise a people who will know how to discern between good and evil. And now it is good that we keep him from the garden of Eden before he stretch forth his hand and take also of the fruit of the tree of life, and eat, and live for ever.
And the Lord God said to the angels who ministered before Him, Behold, Adam is sole on the earth, as I am sole in the heavens above; and it will be that they will arise from him who will know to discern between good and evil. Had he kept the commandments which I appointed to him, he would have lived and subsisted as the tree of life for ever. But now, because he hath not kept that which I prescribed, it is decreed against him that we keep him from the garden of Eden, before he reach forth his hand and take of the tree of life: for, behold, if he eat thereof, living he will live and subsist for ever.
| וַֽיְשַׁלְּחֵ֛הוּ יְהֹוָ֥ה אֱלֹהִ֖ים מִגַּן־עֵ֑דֶן לַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר לֻקַּ֖ח מִשָּֽׁם׃ | 23 J | So God יהוה banished humankind (humankind Moved up from v. 24 for clarity.) from the garden of Eden, to till the humus (humus Lit. “soil.” See the second note at 2.7.) from which it was taken: |
And this is as our Sages taught: Whoever is brazen-faced, it is a certainty that his ancestors’ feet never stood at Mount Sinai (Nedarim 20a). For the First Man blemished the aspect of tefilin, which is an aspect of the Tree of Life, (Isaiah 38:16), “O God, [with these things] on them, they live.” And he attached himself to the Tree of Death. As a result, He drove him away from the Garden of Eden (cf. Genesis 3:24). For the brazen-faced person [is destined] for Gehennom (Avot 5:23). But when he repented, it is written (Genesis 3:21), “[God] made them leather garments”—this is tefilin .
And behold, a person really needs to strengthen oneself to devote oneself regarding eating and drinking in holiness and purity, that through this they are able to release the holy sparks, and through this they merit eternal life. And this is what Avraham our father PBUH said to the angels "rest under the tree" (Genesis 18:4), meaning under the tree of life, and through this "let me get some bread", that is, through eating, as explained. And this is "Ad-nai said 'behold the human etc and now lest he reaches and takes also from the tree of life and lives forever'" (Genesis 3:22) one can say that it is explained in that way: behold, the Holy Exalted Blessed Name, in God's great compassion, wants that a person would fix what they have broken, through teshuvah. That is why the Holy Exalted Name said 'and now', meaning, now that the First Human sinned, how will he fix his sin? Lest, and maybe there is a fixing of extending their hand to seize and grasp the tree of life through eating, releasing the holy sparks through eating in holiness, and this is 'and he will eat and live forever', meaning, through eating there will be a way of grasping eternal life, and therefore 'Ad-nai send him out of the Garden of Eden to work the soil' (Genesis 3:23) since in the world to come there is no eating or drinking, and so only in this world one can raise holy sparks, as explained. And the tzadik that behaves in holiness, in Torah and in eating and in drinking and in all their deeds, continues the flow of lovingkindnesses to the world.
וישלחהו מגן עדן, “He expelled them from Gan Eden”. He was punished in a manner similar to that of a person killing another person through neglect rather than with intent to kill, i.e. he is exiled to a city of refuge. [the whole earth other than Gan Eden in this instance. Ed.] The reason why this penalty was appropriate was that at the moment when Chavah and Adam had eaten from the tree of knowledge they had not yet possessed the knowledge of good and evil which would have made them deliberate sinners.
THEREFORE THE LORD GOD SENT HIM FORTH. When the word shelach (sent forth) is followed by a mem, it has a negative connotation and means banished, as in cast them out (shalach) of My sight (Jer. 15:1). The great Spanish scholar who interpreted sent him forth in our verse in a positive way, as in and Abraham went with them to bring them (le-shallecham) on the way (Gen. 18:16), and in and he hath sent him away (va-yeshallechehu), and he is gone in peace (II Sam. 3:23), erred. For if he was right then the place Adam was going to was a better place than the Garden of Eden. If this sage should ask, if the meaning of sent him forth is he banished him, then why does Scripture go on to say, So He drove out the man (v. 24)? (If sent forth means drove out, then Scripture is being redundant.) The answer is that when man was driven from the garden (v. 4), God placed the cherubim at the east of the Garden of Eden. (It does not relate that man was driven out, but rather tells that when man was driven out God did the following. It thus does not repeat verse 24.)
[THE CHERUBIM.] Some say that cherubim means like images of youths, (See Hagigah 13b. The Talmud says that the Hebrew word keruv is like the Aramaic ke-ravyah, ke (like), ravyah (a child).) which is the translation of the Aramaic ke-ravyah. However, I believe that the word is a general term for any image. Ezekiel, who first says that he saw the image of an ox (Ezek. 1:10) and later speaks of a cherub (Ezek. 10:14), refers to one and the same image. The image was not changed from that of an ox to that of a cherub because an ox would be a reminder of the sin of the golden calf, as this sin was not committed in Ezekiel’s day. (Hagigah 13b states, “One verse says…and they had the face of an ox (Ezek. 1:10). Elsewhere it is written…the face of a cherub (Ezek. 10:14). Resh Lakish said: Ezekiel entreated concerning it and changed it into a cherub. He said before Him, Lord of the Universe, shall an accuser become an advocate.” I.E. notes that the Talmudic interpretation is not in keeping with the literal meaning of the Bible.) When Ezekiel speaks of the cherub (10:14) he has in mind the image he had mentioned previously (the image of an ox in 1:10). Therefore every image of an ox is a cherub, but not every cherub is an image of an ox. Proof of this is that Ezekiel refers to all images that he had seen as cherubim (10:20). (The image of a man, lion, ox and eagle) Our verse speaks of the cherubim, which implies the cherubim known to all, i.e., angels. (The form of the cherubim was known to Biblical man (Krinsky).) They had a flaming two-edged sword in their hands. The meaning of which turned every way is that the sword had two edges. Those who say that the flaming sword refers to the sun are incorrect. (Those who put forward this interpretation hold that the phrase refers to the great heat of the sun which guarded the garden (Weiser).)
to work the ground from where he had been taken – It is not for naught that the verse mentions “from where he had been taken.” I also found written in the midrash (Shachar Tov Tehillim 92) that the first man (Adam HaRishon) settled himself on Mount Moriah, and from where did they learn this? I further found in the words of our Sages (Chullin 60a) that Adam HaRishon offered a young bull with horns and hooves, and where did they find support in the Torah for this? It appears to me that the source for these statements is the verse “from where he had been taken.” That is to say, from the place about which it says “an altar of earth you shall make for Me…” (Shemot 20:21) As the Sages said, ‘the Holy One created him from the place of his atonement, if only that it be an atonement for him!’ (Bereshit Rabbah 14:8) This refers to Mount Moriah to which Gd sent him to work the ground, build an earthen altar from it and offer upon it an offering of atonement; he was taken from that earth and it is the gate through which he passed, as it gave him his thick, coarse substance through whose agency he fell into sin - as is explained above on the verse “…a tree which makes fruit.” (Bereshit 1:11) Therefore in the place which caused his sin, his atonement will be found because that place – that is, that earth – caused him to sin and therefore that earth is obligated to help him to attain atonement through working it into an altar upon which to offer a bull with horns and hooves. This is a correct explanation of the commandment ‘“an altar of earth you shall make for Me,’ because the damage will be fixed through that which caused the sin. Even according to the opinion that Gd gathered dust for the first man from the whole earth this is still the explanation, because the place about which it says “an altar of earth you shall make for Me” is the location of the foundation stone, from which the world was founded. Dust taken from the center of the world is like dust gathered from the whole earth. Through this the difficulty presented by the verse “…the land upon which you are lying to you I will give it and to your seed” is resolved. (Bereshit 28:13) Rashi explains the verse that Gd folded the entire land underneath Ya’akov. According to my explanation we do not have to say this, rather we can say that he lay down on the spot which is the navel of the world and its center - therefore it was as if he lay down on all the land in its entirety.
וישלחהו , the expression here means “expelled.” It is also used in this sense in Jeremiah 16,6 שלח מעל פני, “expel from my presence.
לעבד את האדמה, seeing Adam had not been content with light duties in Gan Eden, while he lived from the fruit of the trees, something which was effortless, and he had preferred to violate G’d’s commandment, he would now have to leave the garden and perform hard work, as already indicated in verse 17. אשר לקח משם, to the same place he had been taken from by G;d when He had brought him to Gan Eden. Alternately, the meaning of these words could be in accordance with Onkelos, “the place from which he had been created;” a reference to the earthly part of him, not the divine part of him.
Es entsendete ihn ד׳ א׳. Dieselbe göttliche Liebe, die ihn in das ג"ע gesetzt, dieselbe entfernt ihn daraus. Sie hatte den Menschen von vornherein für diese beiden Lebensstellungen gebildet, entweder für die Pflichttreue im Paradiese, oder für die Erziehung zur Pflichttreue außerhalb desselben. Daher auch אשר לקח משם, die außerparadiesische Erde war ihm kein neuer Schauplatz. Es war der Boden, auf welchem und für welchen er geschaffen. Im Paradiese hatte er nur das Ziel kennen gelernt, die Heilesgestaltung auf Erden, für die er in der Schule der Entsagung reifen soll; eine irdische Heilesgestaltung, ein irdisches Paradies, dessen Ahnung sich bei allen Völkern auf Erden erhalten hat.
וישלחהו, He expelled him. G’d ordered Adam to leave the garden. The expression is used in the same vein as Exodus 12,33 למהר לשלחם מן הארץ, “hastening to send them out of the country.” (Pharaoh)
האדמה אשר לוקח משם, the place to which Adam was transferred was compatible with the requirements of his constitution, more so than other areas on the globe.
Therefore, the Lord God sent him out from the Garden of Eden, to cultivate the ground from which he was taken. Man returned to the unremarkable land outside the Garden of Eden.
וישלחהו, “He expelled him.” According to Rabbi Joseph Kimchi, G’d first sent him outside the boundaries of Gan Eden, and subsequently expelled him by positioning the cherubs to prevent him for regaining access to that garden.
We thus find that after Adam, the first man, sinned with the Tree of Knowledge-Etz HaDa’at-עץ הדעת, he brought destruction about, and the Tree of Life-Etz HaChayim-עץ החיים was withheld from him. This is the secret of the verse, (Genesis 3:22) “Behold, man has become like one of us, knowing good and evil; and now, lest he put forth his hand and also take of the Tree of Life-Etz HaChayim-עץ החיים.” Therefore, (Genesis 3:23) “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם banished him from the Garden of Eden-Gan Eden-גן עדן.”
“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9). “The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh] have you become like this? Yesterday (Previously. It cannot mean “yesterday” literally, because Adam did not yet exist on the previous day.) you were loyal to My will, but now to the will of the serpent. Yesterday you extended from one end of the world to the other end, but now you fit “among the trees of the garden”? Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who violated the covenant” (Hosea 6:7) – they were like Adam the first man. (Who violated God’s command.) They were like Adam the first man, whom I put into the Garden of Eden and commanded him, but he violated the command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How could it be [eikha]?’ (Its spelling is identical to ayeka.) I put him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated: “Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of Eden” (Genesis 3:23). And I sentenced him to expulsion, as it is stated: “He expelled the man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated: “The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is written. So it was with His descendants: I brought them into the Land of Israel, I commanded them and they violated the command, I sentenced them to banishment and expulsion, and I lamented over them: Eikha. I brought them into the Land of Israel, as it is stated: “I brought you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall command the children of Israel” (Exodus 27:20). And they violated the command, as it is stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1). And I sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15). And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations 1:1).
“The Lord God said: Behold, the man has become as one of us, to know good and evil, and now, he might extend his hand, and take also from the tree of life, and eat, and live forever” (Genesis 3:22). “The Lord God said: Behold, the man [hen haadam] has become as one of us [mimenu]” – “I heard a holy one speaking, and the holy one said to Palmoni who was speaking…” (Daniel 8:13). “I heard [a holy] one” – this is the Holy One blessed be He, as it is stated: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4). “Holy” – because everyone says ‘holy’ before Him. “Speaking [medaber]” – he issued harsh edicts (“Speaking” [dibbur], as opposed to “saying” [amira] is used for harsh speech (Makkot 11a).) against His creations: “Thorns and thistles it will grow for you” (Genesis 3:18). “And the holy one said to Palmoni who was speaking” – to so-and-so. (Palmoni refers to an anonymous person, or in this case, an angel.) Akila the proselyte translated it [“to Palmoni”] as “to the innermost one [penimi]” – this is Adam the first man, whose station was more internal (Closer to God.) than that of the ministering angels. “Until when will be the eternal vision?” (Daniel 8:13) (This is what Palmoni asked of God.) – ‘Was the edict that was decreed upon Adam the first man to be eternal?’ he asked in astonishment. “And the desolating transgression” (Daniel 8:13) – will his transgression render him [permanently] desolate in the grave? “Giving the holy one and his host for trampling” (Daniel 8:13) – will he and his descendants be [forever] given for trampling before the angel of death? “He said to me: Until evening-morning two thousand three hundred…” (Daniel 8:14) – Rabbi Azaria and Rabbi Yonatan in the name of Rabbi Yitzḥak: Whenever it is evening it is not morning and whenever it is morning it is not evening. (Yet here the verse refers to “evening-morning,” as if they were simultaneous.) However, when the morning of the idolaters becomes evening, and the evening of Israel becomes morning, (When the present good fortune of the idolaters turns to misfortune, and Israel’s present gloomy state turns to brightness.) at that moment, “the holy one will be vindicated” (Daniel 8:14) – at that moment, I will absolve them [mankind] from that edict. (In the Messianic future, mankind will be released from Adam’s curses.) That is what is written: “The Lord God said: Behold, the man has become as one of us.” (He is destined in the future to become as one of us.)
That is what is written: “I have passed by the field of an indolent man [ish] and the vineyard of a person [adam] lacking heart” (Proverbs 24:30) – Rav Huna said: If someone bought a field and bought a vineyard, he is called ish and he is called adam, (Which are terms of respect.) yet he is also called “indolent” – what good is he? Rather, “I have passed by the field of an indolent man” – this is Adam the first man. (He was indolent in his failure to show remorse after his sin.) “And the vineyard of a person [adam] lacking heart” – this is Eve. Rav Huna said: Where have we found that Eve was called adam? “Like the splendor of a person [adam], to sit in a house” (Isaiah 44:13). (She is the housewife (see Targum there).) “And behold, it was all overgrown with thistles” (Proverbs 24:31) – “thorns and thistles it will grow for you” (Genesis 3:18). “Its surface covered with nettles” (Proverbs 24:31) – “by the sweat of your brow you shall eat bread” (Genesis 3:19). “And its stone fence destroyed” (Proverbs 24:31) – “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him: “The Lord God said: Behold, the man was as one of us” – he had been like one of us. (But has now brought about his own downfall.)
“And now, he might extend his hand” – Rabbi Abba bar Kahana said: This teaches that the Holy One blessed be He opened for him an opportunity for repentance. “And now” – “and now” is nothing other than repentance, as it is stated: “And now, Israel, what does the Lord your God [ask of you? Only to fear the Lord your God, to walk in all His ways…]” (Deuteronomy 10:12). But he [Adam] said: “Might [pen]” – and pen is nothing other than no. The Holy One blessed be He said: ‘Will he now extend his hand and eat from the tree of life?’ It was a rhetorical question. And if he eats, he will live forever. Therefore, “the Lord God sent him out of the Garden of Eden” (Genesis 3:23). When He sent him away, He began lamenting over him and said: “Behold, the man has become as one of us.”
“The Lord God sent him out of the Garden of Eden, to cultivate the ground from which he was taken” (Genesis 3:23). “The Lord God sent him out of the Garden of Eden” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He sent him out of the Garden of Eden in this world, and he [also] sent him out of the Garden of Eden of the World to Come. Rabbi Neḥemya said: He sent him out of the Garden of Eden in this world, but not that of the World to Come. According to Rabbi Yehuda’s opinion, He dealt with him harshly. According to Rabbi Neḥemya’s opinion, He dealt with him mercifully. Rabbi Huna said: Rabbi Ada bar Ahava and Rabbi Hamnuna disagreed. One said in accordance with the opinion of Rabbi Yehuda, and one said in accordance with the opinion of Rabbi Neḥemya. The following supports Rabbi Neḥemya: “I, in justice [betzedek], will see Your face; Your image will fill my waking vision” (Psalms 17:15). When the one who was created in Your image awakens, at that moment, “I, in justice [betzedek], will see Your face” – at that moment I will exonerate him from that decree. At that moment, “behold, the man has become as one of us.” Rabbi Yehoshua ben Levi said: When He created him, He created him through the attribute of justice and the attribute of mercy, and when He expelled him, He expelled him through the attribute of justice and the attribute of mercy. (Concerning both Adam’s creation and his banishment, God is referred to as “Hashem Elohim,” indicating His attribute of mercy and His attribute of strict justice.) “Hen haadam” – O Adam [hah haadam], were you unable to observe your command for even one hour? It was a rhetorical question. Rabbi Yehuda ben Pedaya expounded: Who will remove the dust from your eyes, Adam the first man, (This is what people will say of Adam in future generations, after he was dead and buried.) and reveal that you were unable to observe the command for even one hour? Your descendants wait for orla (It is prohibited to eat fruit that grows on a tree during the first three years after it is planted. That fruit is called orla.) three years, as it is stated: “Three years it shall be sealed off for you; it shall not be eaten” (Leviticus 19:23). (You were unable to be even “like one of us” of the later generations.) Rav Huna said: When bar Kappara heard this, he said: You have expounded well, my sister’s son.
Rav Naḥman began: “Oh, Ariel, Ariel” (Isaiah 29:1) – lion, mighty lion. (He understands the term Ariel to mean mighty lion [ari el].) “The city where David encamped” (Isaiah 29:1) – the city in which David encamped, a city in which no one other than David encamped, (The city became the everlasting capital city of the Davidic kingdom.) the city that David made his royal fortress. “Add year to year, festivals [ḥagim] will come around [yinkofu]” (Isaiah 29:1) – a year began and a year departed, but they did not ascend on the pilgrimage festivals. The roads were growing thorn bushes [higim]. That is what is written: “Ḥagim yinkofu.” (Ḥagim yinkofu is expounded to mean that travelers would have to remove the thorns [yinkofu higim].) “I will distress Ariel” (Isaiah 29:2) – Rabbi Nisa of Caesarea said: From here, that it had been a place of contentment for Israel. “There will be mourning and moaning” (Isaiah 29:2) – mortification upon mortification. “It will be for Me like Ariel” (Isaiah 29:2) – the second destruction will be like the first destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Rabbi Pinḥas began: “If after these you will not heed Me…” (Leviticus 26:18). Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: The Holy One blessed be He does not bring punishment upon Israel until He first warns them. That is what is written: “If after these.” Rabbi Yehoshua says: So Israel would not say: The blows have ceased; He has no others to bring upon us, the verse states: “If after these [ad],” if there are more [od] of these, He has other [punishments] and more like these to bring [upon you]. “I will punish you further, seven ways for your sins” (Leviticus 26:18) – You violated seven transgressions before Me; come and accept upon yourselves seven punishments. You violated seven transgressions before Me, so Jeremiah comes to recite lamentations over you which are seven alphabetic [acrostics], eikha. (The book of Lamentations contains three alphabetical acrostics, in chapters 1,2, and 4, each beginning with the word eikha. Additionally, chapter 3 contains a triple alphabetical acrostic. Chapter 5 is not written in an acrostic, but since it has twenty-two verses, which are the number of letters in the Hebrew alphabet, the midrash refers to this too as alphabetical in the sense that it corresponds to the number of letters in the alphabet (Matnot Kehuna).)
Rabbi Abbahu began: “But they, like men [ke’adam], have violated the covenant” (Hosea 6:7) – this is Adam the first man. The Holy One blessed be He said: I brought Adam the first man into the Garden of Eden, I commanded him, and he violated My command. I sentenced him to banishment and expulsion, and I lamented him with eikha. I brought him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). I commanded him, as it is stated: “The Lord God commanded the man saying.… [but from the tree of knowledge of good and evil you shall not eat]” (Genesis 2:16–17). He violated My command, as it is stated: “Have [you eaten] from the tree from which I commanded you [not to eat?]” (Genesis 3:11). I sentenced him to banishment, as it is stated: “He banished the man” (Genesis 3:24). I sentenced him to expulsion, as it is stated: “The Lord [God] sent him from the Garden of Eden” (Genesis 3:23). I lamented him with eikha, as it is stated: “He said to him: Where are you [ayeka]” (Genesis 3:9); it is written eikha. (Ayeka and eikha are each spelled alef, yod, kaf, heh. Thus, it is as though God used the word eikha, how, regarding Adam, as if to say: How did this come to be, just as the first word of Lamentations is how [eikha].) His descendants, too, I brought into the Land of Israel, as it is stated: “I brought you into a fruitful land” (Jeremiah 2:7). I commanded them, as it is stated: “Command the children of Israel” (Leviticus 24:2). They violated My command, as it is stated: “All Israel has violated your Torah” (Daniel 9:11). I sentenced them to banishment, as it is stated: “From My house I will banish them” (Hosea 9:15). I sentenced them to expulsion, as it is stated: “Send them from My presence and let them go” (Jeremiah 15:1). I lamented them with: “How does…sit solitary?” (Lamentations 1:1).
R. Levi said in the name of R. Hama bar Hanina: the Holy One joined together thirteen bridal canopies for the first Adam in the Garden of Eden, as written (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; EVERY STONE THAT IS PRECIOUS WAS YOUR COVERING: <(1) CARNELIAN, (2) CHRYSOLITE, AND (3) MOONSTONE, (4) BERYL, (5) ONYX AND, (6) JASPER, (7) SAPPHIRE, (8) TURQUOISE, AND (9) EMERALD, AND (10) GOLD>. Resh Laqish said: Eleven, and the Rabbis say: Ten. But they do not disagree (as to the verse, only over the number of canopies). The one who makes thirteen for him makes (1) EVERY STONE, (2) THAT IS PRECIOUS, and (3) YOUR COVERING three. The one who makes eleven for him makes one. The one who makes ten for him does not make to be an one. Then after all this praise (Gen. 3:19): FOR DUST YOU ARE, AND UNTO DUST YOU SHALL RETURN. (Eccl. 8:1, cont.:) AND THE RADIANCE OF HIS FACE IS CHANGED. When said (in Gen. 3:12): THE WOMAN THAT YOU PUT WITH ME, SHE GAVE ME . Even so did the Holy One change his face and drive him from the Garden of Eden, as it is written (in Gen. 3:23): SO THE LORD GOD SENT HIM AWAY FROM THE GARDEN OF EDEN.
... The first man was driven out of the Garden and settled on Mount Moriah, because the gates of the Garden of Eden are close by Mount Moriah. From there He took him and to there He returned him to the place from which he was taken, as it says “Now the Lord God took the man…” (Bereshit 2:15) From where did He take him? From the place of the Holy Temple, and he settled outside of the Garden of Eden on Mount Moriah, as it says “…to till the soil, whence he had been taken.” (Bereshit 3:23)…
ADAM'S PENITENCE "So he drove out the man" (Gen. 3:24). Driving out (i.e.) and he went forth outside the garden of Eden (and he abode) on Mount Moriah, for the gate of the garden of Eden is nigh unto Mount Moriah. Thence He took him and thither He made him return to the place whence he was taken, as it is said, "To till the ground from whence he was taken" (Gen. 3:23).
This refers to the journeys that man has been sentenced to, both Adam and his descendants who were to be dispersed all over the globe. This is beneficial to them. Adam's task originally had only been "to work it and to preserve it intact," meaning that he was to observe G–d's laws simply in a contemplative fashion. As a result of the expulsion, knowledge of G–d would become widespread; wherever man would reside, sanctity would find a home. This is what is meant when the Torah describes Adam's expulsion in the words: "G–d sent him forth from Gan Eden, to work the soil he had been taken from" (Genesis 3,23). The term לעבוד, used for Adam's task henceforth is the same as the term the Torah uses when he had still been in Gan Eden. When Adam, i.e. Israel or mankind, fulfill their task in their respective journeys, i.e. מסעיהם, they will eventually return to their מוצאיהם, their point of departure, i.e. Gan Eden. The return referred to will be posthumous. This is why the Torah reversed the expressions in verse 2 of chapter 33.
[AND ALL FLESH PERISHED.] The meaning of And all flesh perished is: and all flesh had perished. (Perished is a pluperfect. All flesh obviously perished before the mountains were covered by 15 cubits of water.) There are many such instances in Scripture, such as And I besought the Lord (Deut. 3:23), and the true meaning of And He caused manna to rain upon them for food (Ps. 78:24). (Although va-yamter (and he caused to rain) does not appear to be a pluperfect, it is, (and he had caused to rain). Similarly va-etchannan is to be read: and I had besought it.)
A Midrashic approach based on Tanchuma Massey 12: “the words: ‘he who kills a person inadvertently,’ emphasise the fact that the deed was inadvertent not accompanied by malice.” If a person who had killed intentionally were to claim that his deed had been committed inadvertently the city of refuge does not afford him any refuge even if he had already reached it. He would be removed even from the Holy Altar in the Temple and convicted. We know this from Exodus 21,14: ”if someone kills a person deliberately, using subterfuge, you shall even remove him from My Altar to apply the death penalty to him.” We find that this is precisely what happened to Yoav, David’s commander-in-chief, who held on to the corners of the Altar in order to escape prosecution for murder (Kings I 2,28). He was forcefully removed and executed by Benayahu. On the other hand, we find that the law to exile an involuntary murderer dates back already to the very beginning of human history when David exclaimed in Psalms 25,6: “O Lord be mindful of Your compassion and Your faithfulness; they are as old as time.” According to the Midrash we quoted David said to G’d: ”Your compassion and faithfulness extend to the inadvertent killer of a human being for whom You have prepared a city of refuge seeing that such killer who did not kill intentionally is not guilty of death. This compassion of Yours dates back to the time You created man.” Although Adam brought death into the world, You did not kill him but You only exiled him as we know from Genesis 3,23: “He exiled him from Gan Eden.” We also have a verse describing this as an expulsion (verse 24 immediately following). [I suppose the Midrash bases itself on the repetition of the reference to Adam being expelled. Ed.]
אֻכָּל means DEVOURED, eaten. It is of the same grammatical form as, (Deuteronomy 21:3) “which hath not been wrought with (עֻבַּד)”; (Genesis 3:23) “whence he was taken (לֻקַח):
Has strayed from the entire course commanded to Yisroel. The term הסרה always means, “turning away completely,” similar to [the word “send” in the verse], “And Adonoy Elohim sent him out of the Garden of Eden (Bereishis 3:23),” despite that the word מן (from) [usually] implies, “partially.”
“The Lord God banished him from the Garden of Eden, to till the soil from which he was taken. So the Lord God banished him” [3:23–4]. The Holy One had to trick Adam into leaving the Garden of Eden, because he did not want to leave, even if one were to kill him with every death. The Holy One did not want to kill him, so the Holy One said to Adam, you must work the earth outside the Garden of Eden, just like you work it in the Garden of Eden, since you were taken from earth that is outside of the Garden of Eden. Adam immediately left the Garden of Eden to work. He thought that he would return, but the Holy One locked the door of the Garden of Eden, so that he could not enter again. (Toldot Yitshak, Genesis, 3:23.)
“He stationed the cherubim east of the Garden of Eden” [3:24]. The Holy One placed the angels of destruction there, with knives and drawn swords in their hands, so that no creature should enter the Garden of Eden. (Toldot Yitshak, Genesis, 3:23.)
[96] For this reason again, when he is being cast out of the garden, the sacred writer has introduced the same titles, for he says, “And the Lord God sent him forth out of the garden of delight, to till the ground, out of which he was taken” (Gen. 3:23). This is to show that, since “the Lord” as Master and “God” as Benefactor had issued the commands, so in both capacities does He inflict punishment on him who had disobeyed them. For he dismisses the disobedient by the exercise of the very powers which He had exercised in urging him to obedience.
The command is given by “the Lord God.” Obedience to the “Lord” or ‘Master’ prepares us for boons from “God” the ‘Benefactor.’ So in Gen. 3:23 punishment is inflicted by “the Lord God” in kind severity.
I. In the first part we open (1–10) with a disquisition on the difference between the phrases “cast forth” and “sent forth,” which was used in Genesis 3:23: the former indicates a permanent, the latter a temporary expulsion (1–2). These different meanings are illustrated (3–9) by the earlier expulsion of Hagar, as described in Genesis 16, and the later and permanent expulsion of Genesis 21. In this, as often in Philo, Hagar stands for the lower and secular education, and Sarah for philosophy.
What is the meaning of the words, "Lest perchance he put forth his hand and take of the tree of life, and eat and live for ever;" for there is no uncertainty and no envy in God? (Genesis 3:23).
[Therefore] Adonoy Elohim sent him out of the Garden of Eden, to till the soil from which he was taken [created].
Allah expelled him from the Garden of Eden so that the earth prospers, the earth from which he was taken.
And the Lord God removed him from the garden of Eden; and he went and dwelt on Mount Moriah, to cultivate the ground from which he had been created.
| וַיְגָ֖רֶשׁ אֶת־הָֽאָדָ֑ם וַיַּשְׁכֵּן֩ מִקֶּ֨דֶם לְגַן־עֵ֜דֶן אֶת־הַכְּרֻבִ֗ים וְאֵ֨ת לַ֤הַט הַחֶ֙רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְׁמֹ֕ר אֶת־דֶּ֖רֶךְ עֵ֥ץ הַֽחַיִּֽים׃ | 24 J | it was driven out; and east of the garden of Eden were stationed the cherubim and the fiery ever-turning sword, to guard the way to the tree of life. |
Another way of understanding the verse of וירא אלוקים את בני ישראל וידע אלוקים, helps us explain a verse in Chabakuk 3,2 ה' פעלך קרב שנים חייהו בקרב שנם תודיע ברוגז רחם תזכור, “Oh Lord I have learned of Your renown; I am awed O Lord by Your deeds. Renew them in these years. O make them known in these years! Though angry, may You remember compassion.” The verse may be best understood by means of a parable. A poor man requests that a wealthy man grant his request as he knows that it is within the rich man’s power to grant same, and that once the rich man seriously considers the sorry state the poor man is in he will not be able to deny his cry for assistance. The Jewish people when in pain and in need, turn to G’d, as they are well aware that He has the power to help them. Because they are aware of this, it is their duty to keep this factor in mind and to turn to G’d in prayer. Moreover, the very word תפלה, “usually translated as “prayer,” is a word which expresses התחברות, a close association, joining together. We know this from Genesis 3,8 when Rachel called her second son by proxy (Bilhah) נפתלי, indicating that she felt that G’d had come closer to her, and that she was comparable to her sister now. Following the Jewish people’s first recorded prayer to G’d during over 80 years of enslavement, G’d immediately responded by coming closer to His chosen people and going about appointing their redeemer, Moses. The word וידע אלוקים was chosen therefore to remind us of this term used by the Torah when Adam for the first time had marital relations with Chavah, or as the Torah says elsewhere, “man and wife are to become one flesh.” (Genesis 3,24) [The author quotes Genesis 4,25, but my quote, I think is even more appropriate. Ed.] The words בקרב שנים in the verse from Chabakuk above, mean that “pain” is something that exists only in our world, a world that is limited in space and time. In regions that are not influenced by time, i.e. celestial regions, there is no such thing as pain, suffering, etc.; G’d now being in a relationship of וידע, i.e. establishing close contact with His people, their pain and suffering will come to an end as a result of their coming closer to these regions of the universe.
And this is as our Sages taught: Whoever is brazen-faced, it is a certainty that his ancestors’ feet never stood at Mount Sinai (Nedarim 20a). For the First Man blemished the aspect of tefilin, which is an aspect of the Tree of Life, (Isaiah 38:16), “O God, [with these things] on them, they live.” And he attached himself to the Tree of Death. As a result, He drove him away from the Garden of Eden (cf. Genesis 3:24). For the brazen-faced person [is destined] for Gehennom (Avot 5:23). But when he repented, it is written (Genesis 3:21), “[God] made them leather garments”—this is tefilin .
There is, “The flame of the ever-turning sword to guard the way to the Tree of Life.” (Genesis 3:24) When a person wishes to adhere his thoughts to the Supernal Worlds; that is, to HaShem, the Creator, blessed is He, the external forces of evil (Kelipot) prevent him from doing so. Nonetheless, even though you are unable, push yourself with all your strength; many times during a single prayer, if necessary, until you bond to HaShem, the Creator, blessed is His Name. Through this you will enter into the Supernal Worlds. Strengthen your faith that, “The whole earth is full of His Glory,” (Isaiah 6:3) with complete faith, as stated, (Habakkuk 2:4 ) “The righteous-Tzaddik lives by his faith.” (This is as experienced in the Supernal World)
ויגרש את האדם; “as soon as He had expelled Adam, etc.;” this verse does not mean to tell us that G-d had expelled Adam and his family, as we have already been told this in the previous verse. We have to understand this verse as follows: “as soon as G-d had expelled Adam and his wife, G-d positioned angels at the entrance to Gan Eden.
הכרובים “the cherubs;” who were these cherubs? They were creatures whose very appearance frightened all those who merely looked at them. They carried gleaming swords in their hands. המתהפכת, “these swords exuded flashes of lightning from either side of the blade.”
להט, “flaming;” ,the expression “flaming sword,” is a metaphor describing hell which is presumed as a domain in which freezing cold and burning heat constantly alternately, inflicting indescribable discomfort on its wicked inhabitants.
AT THE EAST. Mi-kedem means at the east. (The entrance to the garden was at the east (Weiser).) Note, the story of the garden of Eden is to be interpreted literally. There is no doubt that it happened exactly as described in Scripture. Nevertheless, it also has a secret meaning. (This comment of I.E. is cryptic in the extreme. Our translation follows Weiser’s interpretation. Levine puts this comment of I.E. in the context of the latter’s philosophy. He writes that according to I.E., “wise persons recognize that their mission is to fulfill their soul’s will to return to the heavenly realm. Thus the will of a man controls the future of his soul. The will is not perfectly pure. Although man’s well being is contingent upon his making the correct choices, volition (chefetz, desire) frequently acts contrary to the intellect, due to the paradox of various faculties within man struggling for control. Volition (desire) is animated by the intellectual faculty but it is opposed by lust which originates from the appetitive and sensitive dimensions (Gen. 3:24).” Man’s goal in life is thus to seek “knowledge of God” and to subdue “all interfering passions” (p. 14).) It alludes to the following: Intellect (the Garden of Eden) (Man’s intellect is his Garden of Eden (Kaputa).) gave birth to desire (the tree of knowledge). Desire gave birth to man’s actions. It is via his actions that man can elevate himself, for the force that propels his desire is in front of him. (The sexual organs, the source of man’s desire, is in front of man (Weiser). Perhaps what I.E. means by “his desire is in front of him” is that man can control himself.) The fig leaves prove this. (They cover man’s sexual organs.) Man’s actions are also called the testing ground, for by them man is tried. Intellect and desire are only potential. (Man’s actions are actual. They show whether man is guided by his desires or by his intellect.) The one who understands the secrets of the tree of knowledge will understand the secret of the four rivers that divided into four parts (Gen. 2:10). (According to some medieval philosophers, man’s brain is divided into four parts, each governing a different aspect of man’s mental life, i.e., sensation, imagination, judgment and memory. According to Kaputa, I.E. held similar ideas. What he is saying is that all these functions have one source, man’s intellect, his Garden of Eden.) This is the secret of the Garden of Eden and the garments of skin. (Man must control his desires.) There is also an allusion in all of this to man’s potential immortality (the tree of life). The intelligent will understand that this is the ultimate purpose of man’s life on earth. (Man is to live a life guided by his intellect so that he will attain immortality.)
The word "לשמר" can be interpreted as a hint or a mnemonic for the phrase "לילין שדין מזיקין רוחין" which means "at night, demons are harmful."
את הכרובים ואת להט החרב המתהפכת ’”the cherubs and the flashing blade of the sword.” After G-d had expelled man from Gan Eden He placed the “cherubs,” i.e. angels (according to Rashi based on Shemot Rabbah 9,10) in the direction of the tree of life. In this verse the fear of the Lord is expressed by the metaphor להט החרב המתהפכת. The purpose of this was to create a barrier between the tree of life and man. It is noteworthy that the Torah wrote ואת להט החרב instead of simply ואת החרב המתהפכת. It is a well known fact that להט is something intangible, but it is an attribute of חרב, “sword” something very tangible indeed. The combination of the two is something which inspires great fear. Everyone who looks at that spectacle is reminded forcefully of death when he beholds this spectacle. G-d’s intention was to create an atmosphere which would discourage the pursuit of the tree of life and the attainment by man of an infinite life span on earth. G-d did not want His decree that man would be rehabilitated only through the death of his body to become null and void. Another way of understanding the word הכרובים is that it symbolizes the seven angels who preside over the various compartments of Gehinom, hades. The word כרובים is in the plural and the minimal plural is two. The extra letter ה in front equals 5 so that 2+5=7. Based on such an approach, the entire verse may be explained as follows: “The angels who have been placed in charge of Gehinom, the fiery regions where the wicked keep turning themselves over like meat on a spit, i.e. המתהפכת.” Our sages have explained this in similar terms i.e. that the word להט is another word for Gehinom, the place where justice is meted out to man after death. The word appears in that sense in Maleachi 3,19. We have a tradition that both the angels and Gehinom were created on the second day. On the other hand, the Gan Eden on earth was created on the third day. Although man has been created later, he possesses the potential to defeat the forces that were created on the second day through his observance of the Torah’s commandments. When that is the case, there is no barrier between man and the tree of life. On the contrary, then he may approach the tree of life and live forever (compare verse 22) We also learn from this verse, especially the words, את הכרובים, that these angels are the ones we refer to in our prayers as חיות הקדש. These names of the angels are mentioned in Ezekiel 10,20 היא החיה אשר ראיתי....ואדע כי כרובים המה. “This is the Chayah which I have seen,...and I realized that they are the cherubs.” It is a fact familiar to kabbalists that every Chayah has 16 facets, four in each direction of globe, as it is written in Ezekiel 1,6 וארבעה פנים לאחת, “one of them had four faces (facets). Seeing the word פנים consists of the singular פן, the rest is merely a plural ending. Hence four times פן in four directions each time totals 16. These cherubs are something intangible which flashes from the sword which seems in constant motion, turning over and over. This is what is meant by the words ואת להט החרב המתהפכת i.e. G-d’s angel Chayah, the one with 16 facets. This angel symbolizes His attribute of Justice. You must understand how it is possible that this angel is called להט, suggesting it is a great power, whereas according to our verse here this להט appears as something subordinate, an adjective, something “carried” by the sword. This is always the case with the angels called חיות הקדש. Although they appear to be carriers of the glory of G-d, the fact is that the glory of G-d carries them. You have also learned already that the four letters of the Ineffable name of G-d which represent the pinnacle of all intelligence are alluded to here, i.e. the highest of the ten emanations is represented by the letter י at the beginning of G-d’s name and the remaining letters ה-ו-ה correspond in their numerical value (16) to the 16 facets of the חיות הקדש that we have discussed. The Torah which is called עץ החיים, “the tree of life,” has been given to us by means of 16 covenants, 13 of them are mentioned in connection with the ritual of circumcision, whereas the word ברית, covenant, appears three more times in connection with the Torah’s report of the revelation at Mount Sinai where we received the Torah.
ויגרש את האדם, this is not a repetition, but the Torah explained that simultaneously with Adam’s expulsion from the garden G’d had placed the cherubs there as guardians מקדם, in the East. It is possible that the entrance of the garden was in the east, and that is why the cherubs were placed at the entrance. They were beings who appeared to the onlooker just like cherubs, in order to put fear into Adam, to discourage him from attempting to return to Gan Eden, this is why it continues with the words לשמור את דרך עץ החיים ואת להט החרב המתהפכת, the revolving sword blades held by the cherubs were meant to frighten Adam. Seeing that the sword was not real, but only appeared so to Adam, the Torah speaks of the להט החרב, “the blade of the sword,” and not the sword itself. The word להט does not describe something of substance but something imaginary, flashes of the spectacle being what is frightening to behold. When this “fire, flame” keeps revolving around itself, as described here, this increases the fear inspired in the person watching such a spectacle. In Ezekiel 32,10 we have a similar expression עופפי חרבי, when G’d is described as frightening people by “brandishing My sword.” There is an additional element in this, i.e. the spectacle is meant to inspire feelings of remorse over what he had done in Adam. Once Adam felt remorse, the way would be paved to full repentance. Once he had done תשובה the frightening spectacle would disappear and he would return to the garden from time to time, alternating between performing work there and working the soil outside. (one opinion in Bereshit Rabbah 21,8) All these matters have also been discussed in their mystical dimension in the writings of the Kabbalists. In Bereshit Rabbah 21,9 the word להט is understood as applying to certain angels, as mentioned in Psalms 104,4 עושה מלאכיו רוחות, משרתיו אש לוהט, “He makes the winds His messengers, fiery flames His servants.” המתהפכת, a reference to G’d’s servants revolving, be they mane, women, or spiritual, disembodied beings such as winds, or even angels.
מקדם לגן עדן AT THE EAST OF THE GARDEN OF EDEN — Not in the eastern part of the Garden but eastward of the garden of Eden and outside the garden.
את הכרבים THE CHERUBIM — Angels of destruction (Exodus Rabbah 9:11).
החרב המתהפכת THE SWORD TURNING ITSELF — It was a revolving sword and consequently had a להט, a flashing flame for the purpose of frightening him so that he should not enter again into the garden. The Targum of להט, however, is שגן, like (Sanhedrin 82a) שלף שגגא he drew his blade; old French lame. There are Agadic Midrashim, but I come only to explain it according to its plain sense.
ויגרש ist wohl nicht die räumliche Entfernung aus dem Paradiese, sondern die größere Scheidung von Gott. Der seiner Sinnlichkeit gehorchende Mensch wird auf eigene Füße gestellt, um erst in der Schule der Entsagung das Bedürfnis der Gottesleitung zu fühlen, und die Sehnsucht nach der Gottesnähe wieder zu empfinden.
לשמור את דרך עץ החיים kann heißen: den Weg zum Baume des Lebens zu schützen, damit der Mensch ihn nicht finde, kann aber auch heißen: ihn zu schützen und zu bewahren, daß er dem Menschen nicht verloren gehe und er einst auf ihm wieder zurückkehren könne. Andeutungen der Weisen sprechen für letzteres. כרובים erscheinen stets als die Träger der sich dem Menschen offenbarenden, in die Menschenverhältnisse eingreifenden göttlichen Herrlichkeit. כרובים schützen den "Baum des Lebens" in dem verjüngten provisorischen Paradiese, dem מקדש, wie sie hier den Weg zum Baum des Lebens wahren, daß er dem Menschen nicht verloren gehe. כרובים befinden sich hinter den קרשי המשכן, hinter den Wänden der Stiftswohnung. Entsprechend dem Worte הנה הוא עומד אחר כתלנו, sind dort auch die Träger der göttlichen Herrlichkeit, "die Engel, die Er sendet, uns zu helfen auf allen unseren Wegen. Und wenn die Worte unserer Weisen in ihnen die menschliche Jünglingsgestalt, כרביא, erblicken lassen, wie andererseits דמות יעקב das Jakobsideal am Throne der göttlichen Herrlichkeit erscheint, so liegt der Gedanke nicht fern, in כדובים das Ideal der Gesamtmenschheit als Träger der Herrlichkeit Gottes zu erkennen, von dem es ja auch in Beziehung zu Israel heißt, daß er יושב תהלות ישראל, daß er auf den Huldigungen Israels throne. Heißt es doch hier auch הכרובים, die Cherubim, die Israel ja bei der Überantwortung des Gotteswortes bereits aus dem Tempel bekannt waren. — ואת להט החרב המתהפכת, vergleiche Richter 7, 13. צלל לחם שעורים מתהפך מדין, ein sich im Midjanitischen Lager "einherwälzendes" Gerstenbrot. Indem es hier nun nicht die Flamme eines sich umwälzenden, sondern die Flamme des sich umwälzenden Schwertes heißt, so dürfte damit das ewig wiederkehrende Leid, und zwar soziale (חרב) Leid bezeichnet sein, gegen welches die auf sich gestellte Menschheit vergebens ankämpft. Und so dürften denn mit den Cherubim und dem sich umwälzenden Schwerte die beiden Momente gegeben sein, durch welche Gott der Menschheit den Weg zum Baume des Lebens erhält, und sie endlich sich wieder auf diesem Wege zurechtfinden lässt. החרב המתהפכת, das Leid, der Schmerz, die Zerrüttungen im großen, die immer und immer wiederkehren. Sofort, wie wir den Boden des Paradieses verlassen, betreten wir den blutigen Boden der Menschengeschichte. Ihr erster Auftritt heißt Brudermord. Leid, nicht bloß im einzelnen, sondern im großen Ganzen des Menschengeschlechts bahnt die Erkenntnis an, daß nur durch den Blick nach oben und die Gesamtunterordnung unter den Einen, Höchsten, das ewige Leben auf Erden gefunden werden könne. Wäre mit der Sinnlichkeit und dem Eigendünkel des sich selbst genügenden Menschen das ewige Leben und Glück verbunden, wäre nicht über die großen Gänge der Geschichte: הבל! die Nichtigkeit ausgesprochen, der Weg zum Baume des ewigen Lebens wäre für den Menschen verloren. דרך חיים תוכחות מוסר, "der Weg zum Leben geht über Leid." Somit wäre להט החרב המתהפכת das negative Resultat der Weltgeschichte. Das zweite, die Cherubim, wären die von Zeit zu Zeit an die Menschen gesendeten Spuren der göttlichen Offenbarung, jene Fingerzeige und Weckungen Gottes, durch welche der geläuterte Mensch in den Gängen der Geschichte die Hand Gottes ahnet und schaut. Es wären dies die positiven Belehrungsmittel der die Menschheit erziehenden Gotteswaltung. Beide zusammen, das Schwert und die Cherubim, das Leid und die Gottesoffenbarungen, schützen den Weg zum Baume des Lebens. Im Zusammenhange würde es also heißen: Gott schied sich von dem Menschen, allein er bestellte die Cherubim und das Schwert, ihm den Weg zum Baume des Lebens zu bewahren. Im תנא דבי אליהו und ויקרא רבה ט׳ bezeichnen die Weisen diesen Weg, der zum Baume des Lebens führen soll, noch deutlicher als: דרך ארץ, als den Weg der Kultur, als den Weg jener sozialen Weisheit, die sich dem Menschen aus seinem Zusammenleben auf Erden als die erste Hofmeisterin und Erzieherin zur Sitte und Ordnung ergibt. כו׳ דורות lautet das bedeutsame Wort des ,ר׳ ישמעאל בר רב נחמן קדמה דרך ארץ את התורה הה"ד לשמור את דרך עץ החיים ,דרך זו דרך ארץ ואח״כ עץ החיים זו תורה. "Sechsundzwanzig Geschlechter ist דרך ארץ der תורה vorangegangen, denn es heiße, Cherubim und Schwert seien bestellt, den Weg zum Baume des Lebens zu wahren; der Weg sei aber die Kultur, und dann erst gelange man zum Baume des Lebens, zur תורה." Die Kultur beginnt das Erziehungswerk des Menschengeschlechts, und die תורה vollendet es; die תורה ist eben die vollendete Menschenbildung. Das Feigenblatt und die Schürze, dieses erste, welches dem Menschen auf seinem Erziehungswege ward, war das erste Angebinde der Kultur, und die Kultur, die im Dienste der Sittlichkeit steht, ist die erste Stufe der Rückkehr des Menschen zu Gott. Für uns Juden fällt דרך ארץ und תורה zusammen. Der vollendetste Mensch und der vollendetste Jude ist im jüdischen Kreise identisch. Im Entwicklungsgange der Menschheit geht aber die Kultur der תורה voran. Schwert und Cherubim, die Not und die Ahnung eines Höhern, führen das Menschengeschlecht in die Bahn der Kultur, die endlich beim Baume des Lebens mündet. Darum freut sich der Jude, wo nur überall die Kultur den Menschen zur Erkenntnis des Wahren und zur Pflege des Guten erhebt. Wo freilich die Kultur in den Dienst der Sinnlichkeit tritt, da wird die Entartung nur um so größer. Dieser Missbrauch hebt aber den Segen des דרך ארץ nicht auf, אם אין דרך ארץ אין תורה. Darum soll auch der Jude allem Wahren und Guten der Kultur hold sein, und durch die Art und Weise seines Auftretens als der gebildetste Mensch erscheinen und zeigen, daß Judesein nur eine höhere Stufe des Menschseins ist. Auf der anderen Seite freilich auch: אם אין תורה אין דרך ארץ, wenn die Bildung nicht zur תורה führen, sondern ihre Stelle vertreten soll, so ist sie nicht der Weg, der zum Baume des Lebens führt, sondern ein Weg zur Entartung.
He banished the man. Neither he nor his offspring would be permitted to return.
He stationed. The Cherubim were stationed to guard the Tree of life even before Adam and Chavah left the Garden to ensure that they would not partake on their way out.
לשמור את דרך עץ החיים, to ensure that on the way out they would not take from its fruit and eat thereof.
To the east of Gan Eden. The מ of מקדם causes it to mean “to the eastern side.” Thus it means, “To the east of Gan Eden.” And “Outside the Garden” means that the Cherubim themselves were outside the Garden. If they were inside the Garden, on its eastern side, man could enter the Garden until he came close to them. Since they were outside of the Garden, he could not enter at all.
Which had sharpness, to frighten him. להט means a shiny appearance. Since this appearance cannot exist without a sword, Rashi says, “The rotating sword” — which had להט. As if it stated, “A rotating sword which has a להט appearance when it rotates.”
The man was not sent from the garden in a leisurely manner; rather, He, God, banished the man; He stationed the cherubs, a type of angel, east [ kedem ] of the Garden of Eden. Perhaps the entrance to the garden was on its eastern side, as was the case in the Temple. Alternatively, kedem simply refers to the front of the garden, in whatever direction it may have been. And He placed the blade of the ever-turning sword, which blocked the way, to guard the path to the tree of life, at least for the time being, until God decides to return the man to the Garden of Eden. Angels and heavenly forces of deterrence removed the possibility of immortality from man’s grasp. The man understood that he could no longer return to the garden, and that he had to seek his destiny elsewhere.
“He stationed the cherubim east of the Garden of Eden” [3:24]. The Holy One placed the angels of destruction there, with knives and drawn swords in their hands, so that no creature should enter the Garden of Eden. (Toldot Yitshak, Genesis, 3:23.)
"Behold the Heavens, and the Heavens of the Heavens, belong to the Lord, the earth and all there is therein." (10,14) This points out the difference between G'd and any other deities. Since the latter, not even laying claim to own the universe, cannot inspire "fear" as we have defined it, they are also unable to elevate man. G'd, by reason of His ownership of the universe, can claim obedience of all creatures. Should we ask that since He owns it all, what difference can one nation's claim to consideration by G'd make?, the answer given is "He only took a liking to your ancestors, to love them and their seed after them." (10,15) Even though the Jewish people are far from perfect, "like the lily amongst the thorns," G'd chose Israel because of its relative merit. By the time you have realised and appreciated the meaning of your national history, says Moses, you will have arrived at the stage of love for G'd. At that point performance of the mitzvot will no longer be an act of obedience, but an expression of your love for G'd the Lawgiver. Reviewing the whole chapter, one is forced to conclude that far from making impossible demands upon us, G'd is in fact granting us privileges. The etnachta, tone sign under the words "from you" in verse twelve, as well as under the word "today" in verse thirteen, supports our view that the lines between have to be read as if in parenthesis. The verse then reads "and now Israel what is it that the Lord asks of you this day; in order that you will be well off?..except to..." After all that, the passage describing the land of Israel as one that needs rainfall, as distinct from Egypt, is a reminder that even after attaining their reward and successful takeover of the land of Canaan, Divine help will continue to be needed. The land will only deliver its bounty to Israel when such Divine help is forthcoming. The second paragraph of the keriyat shema which follows, spells out the conditions for such Divine help, and the consequences should Israel fail to meet these conditions.
THE angels are likewise incorporeal: they are intelligences without matter, but they are nevertheless created beings, and God created them, as will be explained below. In Bereshith Rabbah (on Gen. 3:24) we read the following remark of our Sages: “The angel is called ‘the flame of the sword which turned every way’ (Gen. 3:24), in accordance with the words, ‘His ministers a flaming fire’ (Ps. 104:4); the attribute, ‘which turned every way’ is added, because angels are changeable in form they appear at one time as males, at another as females; now as spirits; now as angels.” By this remark they clearly stated that angels are incorporeal, and have no permanent bodily form independent of the mind [of him who perceives them], they exist entirely in prophetic vision, and depend on the action of the imaginative power, as will be explained when speaking on the true meaning of prophecy. As to the words “at another time as females,” which imply that the Prophets in prophetical vision perceived angels also in the form of women, they refer to the vision of Zechariah (v. 9), “And, behold, there came out two women, and the wind was in their wings.”
others are in the condition of men, whose darkness is illumined not by lightning, but by some kind of crystal or similar stone, or other substances that possess the property of shining during the night; and to them even this small amount of light is not continuous, but now it shines and now it vanishes, as if it were “the flame of the rotating sword.”
Lahat ha-Ḥerev (“The Flashing Blade” [Gen. 3:24]). Malkhut from the side of Metatron.
And "a wind" means slaughtering by the sword. Because the tempest storm is a flaming, sharp sword that burns within it. As it is written, "and the bright blade of a revolving sword" (Gen. 3:24). And it is also called a wind. So this is the punishment for whoever transgresses the precepts of the Torah. Because it appears after fear that is called Beginning and includes everything. From here onward, come the rest of the precepts of the Torah.
“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming, (By Sennacherib (see Isaiah 37:17).) so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15) (See the Alshikh on the verse.) ; this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29). (In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question.) Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose, (This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God.) and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav]. (This is a euphemism for their male organs.) “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth, (Tavor and Carmel are mountains. See Bereshit Rabba 99:1.) haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”
“You shall designate cities for you, cities of refuge they shall be for you, and the murderer who smites a person unwittingly shall flee there” (Numbers 35:11). “You shall designate cities for you” – this is what the verse said: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). “Remember Your mercy, Lord, and Your kindnesses, [for they are eternal]” (Psalms 25:6) – David said: Master of the universe, had it not been for Your kindnesses that preceded Adam the first man, he would not have survived, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17). But You did not do so to him, but rather, You took him out of the Garden of Eden, and he lived nine hundred and thirty years, and then he died. What did You do to him? You banished him from the Garden of Eden, as it is stated: “He banished the man”’ (Genesis 3:24). Why was he banished? It is because he brought death upon the generations. He incurred liability to die immediately, but You had mercy upon him and banished him in the manner of the unwitting murderer, who is exiled from his place to the cities of refuge. That is why it is stated: “Remember Your mercy, Lord, and Your kindnesses [for they are eternal].” When Moses stood and the Holy One blessed be He said to him: “You shall designate cities for you,” Moses said: ‘Master of the universe, one who unwittingly killed a person in the north or in the south, from where does he know where the cities of refuge are so he could flee there?’ He said to him: ‘“Prepare the way for you” (Deuteronomy 19:3) – direct the way for you, so that they will not be mistaken and the blood redeemer will find him and kill him; “there is no death sentence for him”’ (Deuteronomy 19:6). He said to Him: ‘How?’ He said to him: ‘Position stone markers directing to the cities of refuge so he will know how to go there. On each marker, inscribe on it: Murderer, to the city of refuge,’ as it is stated: “Prepare the way for you.” That is why it is stated: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). If for murderers he made a path and a way for them to flee and be saved, for the righteous, all the more so: “He guides the humble with justice, and He teaches the humble His way” (Psalms 25:9). “And the murderer who smites a person unwittingly shall flee there” – but not intentionally. If one kills intentionally and says: I killed unwittingly, and flees to cities of refuge, the Holy One blessed be He said: Even if he flees and enters upon My altar, kill him, as it is stated: “If a man acts intentionally against his neighbor [to kill him…you shall take him from My altar to die]” (Exodus 21:14). Who was it who fled to the altar and was killed? It was Yoav, as it is stated: “The tidings came to Yoav…[Yoav fled] to the Tent of the Lord [and grasped the corners of the altar]” (I Kings 2:28). And it says: “A Taḥkemonite, head of the officers” (II Samuel 23:8). (A reference to Yoav, indicating that he was wise, as Taḥkemonite is an expression of wisdom [ḥokhma].) Did he not know that it is written in the Torah: “If a man acts intentionally against his neighbor…” that he went and grasped the corners of the altar? Rather, he said: Those executed by the court are not buried in the graves of their ancestors, but rather by themselves. It is preferable for me that I die here and be buried in the graves of my ancestors. “Benayahu brought back word to the king, saying: So said Yoav.… The king said to him: Do as he said: Strike him down, and bury him, and remove the innocent blood that Yoav shed from upon me and from upon my father’s house” (I Kings 2:30–31). Why was he killed? It is because David his father commanded him so: “You too know what Yoav son of Tzeruya did to me, what he did to the two commanders of the armies of Israel, to Avner son of Ner and to Amasa son of Yeter; he killed them” (I Kings 2:5). What did he do to him? (What did Yoav do to David?) You find when David wrote to Yoav: “Place Uriya at the front of the fierce battle, and retreat from behind him, and he will be smitten and die” (II Samuel 11:15); he [Yoav] did so and he died. All the heads of the army gathered around Yoav to kill him, as he [Uriya] had been the head of the mighty, as it is written in his regard: “Uriya the Hittite. Thirty-seven in all” (II Samuel 23:39). He showed them the letter. That is why it is written: “What Yoav son of Tzeruya did to me.” “What he did …[ to Avner son of Ner… he killed them]”: All of Israel thought that David had commanded to kill him (Avner son of Ner.) because Avner was the son of Saul’s uncle. That is why it is written: “May there not be eliminated from the house of Yoav one who suffers from discharge [zav] or a leper” (II Samuel 3:29). David stood and cursed Yoav, and all Israel knew that it (The decision to kill Avner.) had not been from David, and they reconciled. (David and the tribes of Israel reconciled.) He commanded his son Solomon to kill him, as Yoav was the son of David’s sister and he [David] sought to ensure his entry into the World to Come. (Yoav's death at the hands of Solomon would serve to atone for his sin of killing Avner.) When Solomon sought to kill him, Yoav said to Benayahu: ‘Go and say to Solomon: Do not sentence me to two sentences; if you kill me, remove the curses that your father David cursed me from upon me. If not, leave me with the curses.’ Immediately, “the king said to him: Do as he said: Strike him down and bury him” (I Kings 2:30–31). Rabbi Yehuda said: All the curses that David cursed Yoav were fulfilled in David’s descendants. “Zav” – on Reḥavam son of Solomon, as it is stated: “King Reḥavam hastened to mount the chariot [hamerkava]” (I Kings 12:18), and it is written regarding the zav: “Any saddle [hamerkav] on which the zav will ride will be impure” (Leviticus 15:9). “Leper” – on Uziyahu, as it is stated: “King Uziyahu was a leper until the day of his death. He lived in the isolation house” (II Chronicles 26:21). “Leaners on crutches” (II Samuel 3:29) – on Asa, as it is written: “However, in his old age he ailed in his feet” (I Kings 15:23) – he suffered from gout. “One who falls by the sword” (II Samuel 3:29) – on Josiah, as it is stated: “The archers shot King Josiah” (II Chronicles 35:23). Rav Yehuda said that Rav said: They stabbed him with iron spears until they rendered him like a sieve. “One who lacks food” (II Samuel 3:29) – on Yehoyakhin, as it is stated: “His allotment, a regular allotment, was given to him from the king, each day’s portion on its day, all the days of his life” (II Kings 25:30) – from the table of Evil Merodakh. (He was dependent on somebody else for his food.) You find that as long as Yehoyada was alive, Yoash performed the will of his Creator, as it is stated: “Yehoash did what was right in the eyes of the Lord all his days, as Yehoyada the priest instructed him” (II Kings 12:3). “After the death of Yehoyada the princes of Judah came and prostrated themselves to the king. Then the king heeded them” (II Chronicles 24:17) – he accepted to render himself a god. Therefore, “they administered punishments to Yoash” (II Chronicles 24:24). Why was Avner killed? It is because he made the lads’ blood a game, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Yehoshua ben Levi said: It is because he had his name precede David’s name, as it is stated: “Avner sent messengers to David from his place [taḥtav], (Obviously he sent it from his place. The word taḥtav is expounded to mean that he placed David’s name beneath [taḥat] his own.) saying: Whose is the land?” (II Samuel 3:12). The Sages say: It is because he did not allow Saul to reconcile with David, and because he had the ability to object to Saul regarding Nov, but he did not object.
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“The Lord God called to the man, and said to him: Where are you?” (Genesis 3:9). “The Lord God called to the man [and said to him: Where are you [ayeka]?]” – how [eikh] have you become like this? Yesterday (Previously. It cannot mean “yesterday” literally, because Adam did not yet exist on the previous day.) you were loyal to My will, but now to the will of the serpent. Yesterday you extended from one end of the world to the other end, but now you fit “among the trees of the garden”? Rabbi Abahu said in the name of Rabbi Ḥanina: “But they were like men [adam] who violated the covenant” (Hosea 6:7) – they were like Adam the first man. (Who violated God’s command.) They were like Adam the first man, whom I put into the Garden of Eden and commanded him, but he violated the command, and I sentenced him to banishment and expulsion, and I lamented over him: ‘How could it be [eikha]?’ (Its spelling is identical to ayeka.) I put him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And I commanded him, as it is stated: “The Lord God commanded the man, saying” (Genesis 2:16). And he violated the command, as it is stated: “Did you eat from the tree that I commanded you not to eat from it?” (Genesis 3:11). And I sentenced him to banishment, as it is stated: “The Lord God banished him from the Garden of Eden” (Genesis 3:23). And I sentenced him to expulsion, as it is stated: “He expelled the man” (Genesis 3:24). And I lamented over him: ‘How could it be [eikha],’ as it is stated: “The Lord God called to the man, and said to him: Where are you [ayeka]?” – eikha is written. So it was with His descendants: I brought them into the Land of Israel, I commanded them and they violated the command, I sentenced them to banishment and expulsion, and I lamented over them: Eikha. I brought them into the Land of Israel, as it is stated: “I brought you to a fruitful land” (Jeremiah 2:7). And I commanded them, as it is stated: “You shall command the children of Israel” (Exodus 27:20). And they violated the command, as it is stated: “All Israel has violated Your Torah” (Daniel 9:11). And I sentenced them to banishment, as it is stated: “Banish them from My presence” (Jeremiah 15:1). And I sentenced them to expulsion, as it is stated: “I will expel them from My house” (Hosea 9:15). And I lamented over them: Eikha, as it is stated: “How [eikha] does…it sit” (Lamentations 1:1).
“He banished the man; He stationed the cherubs east of the Garden of Eden, and the flame of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). “He banished [vaygaresh] the man” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: Like a priest’s daughter (Who married a priest.) who was divorced [nitgarsha] and cannot return. (She cannot return to her husband because it is prohibited for a priest to marry a divorcee.) Rabbi Shimon ben Lakish said: Like an Israelite’s daughter (Who married an Israelite.) who was divorced and can return. According to Rabbi Yoḥanan’s opinion, He dealt with him harshly. According to Reish Lakish’s opinion, He dealt with him mercifully. Another matter, “He banished” – He showed him the destruction of the Temple, just as it says: “He has ground [vayagres] my teeth with gravel” (Lamentations 3:16). Rabbi Luleyani bar Tavri said in the name of Rabbi Yitzḥak: He banished him to an empty field [migrash] adjacent to Eden and deployed guards there to guard it. That is what is written: “I will command the clouds from pouring rain upon it” (Isaiah 5:6). (That passage deals with God’s disappointment with Israel, who is compared to a derelict vineyard. This reflects God’s disappointment with Adam, and the need to post guards to keep him from returning to the Garden.)
“East” – Rav said: In every place, the eastern direction offers refuge. Adam the first man – “He banished the man; He stationed the cherubs east of the Garden of Eden.” Cain – “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). The killer – “Then, Moses designated three cities on the eastern side of the Jordan [that a killer may flee there who kills his neighbor unwittingly]” (Deuteronomy 4:41–42). Another matter, “[He stationed the cherubs] east [mikedem] [of the Garden of Eden]” – the angels were created before [kodem] the Garden of Eden. That is what is written: “This was the Ḥaya angel that I had seen beneath the God of Israel at the Kevar River, and I knew that they were cherubs” (Ezekiel 10:20). (This verse proves that “cherubs” are angels.) “And the flame” – based on: “His servants are flaming fires” (Psalms 104:4). “The ever-turning [hamithapekhet]” – as they [angels] have various forms [mithapekhim], sometimes men, sometimes women, sometimes winds, sometimes angels. Another matter, “mikedem” – Gehenna (Alluded to here by the flaming sword, as the Midrash will explain.) was created before [mikodem] the Garden of Eden; Gehenna on the second day and the Garden of Eden on the third. “And the flame [lahat] of the ever-turning sword” – based on: “The day that is coming will burn [velihat] them” (Malachi 3:19). “Ever-turning”– as it turns over upon the person and burns him from head to toe and from toe to head. Adam said: ‘Who will save my descendants from this fire?’ Rabbi Huna said in the name of Rabbi Abba: The sword of circumcision, as it is stated: “Make flint swords for yourself [and circumcise the children of Israel]” (Joshua 5:2). The Rabbis say: The sword of Torah, as it is stated: “And a double-edged sword in their hand” (Psalms 149:6). When Adam saw that his descendants were destined to descend to Gehenna, he restrained himself from procreation. But when he saw that after twenty-six generations Israel was destined to receive the Torah, He consorted in order to produce descendants, as it is stated: “The man was intimate with Eve, his wife” (Genesis 4:1).
It is written: “The secret of the Lord is [revealed] to those who fear Him, and His covenant to inform them” (Psalms 25:14). What is “the secret of the Lord”? This is circumcision, (Often referred to as brit, the covenant.) as He did not reveal it from Adam the first man until twenty generations, until Abraham arose, and He gave it to him, as it is stated: “I will establish My covenant between Me and you” (Genesis 17:2). The Holy One blessed be He said to him: ‘If you become circumcised, you will receive the secret [sod] of the Lord.’ What is the secret of the Lord? Samekh is sixty, vav is six, dalet is four, yielding seventy. Due to the merit of circumcision, I will bring forth out of you seventy, as it is stated: “With seventy people, your ancestors descended” (Deuteronomy 10:22). I will bring forth from them seventy elders, as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). I will bring forth from them Moses, who pronounced the Torah in seventy languages, as it is stated: “Moses undertook to expound [be’er] (The midrash interprets be’er as being as explicit as possible, i.e. saying it in all languages.) [this Torah]” (Deuteronomy 1:5). By whose merit? It is by the merit of circumcision, as it is stated: “The secret [sod] of the Lord is [revealed] to those who fear Him.” The Holy One blessed be He said to Abraham: ‘It is sufficient for the disciple to be similar to his master.’ (This is a new interpretation of: “The secret [sod] of the Lord is [revealed] to those who fear Him, and His covenant to inform them,” interpreting sod as inner circle. Through circumcision, Abraham became part of God’s inner circle, as it were.) He [Abraham] said before Him: ‘Who will circumcise me?’ He said: ‘You, yourself.’ Thereupon, Abraham took a knife and held his foreskin, and he was about to cut, but he was afraid, because he was so old. What did the Holy One blessed be He do? He extended his hand and held it with him as Abraham was cutting, as it is stated: “You are the Lord the God, who chose Abram […and made the covenant with him]” (Nehemiah 9:7–8). “And He made the covenant to him” is not written here, but rather, “made with him.” This teaches that the Holy One blessed be He was holding on to him. Another matter, “the secret of the Lord is [revealed] to those who fear Him.” At first, “the secret of the Lord” was [revealed] to those who fear Him. Then it was [revealed] to the upright: “And his secret is to the upright (Proverbs 3:32). Then it was to the prophets: “For the Lord God will do nothing without revealing His secret to His servants, the prophets” (Amos 3:7). (At first, in succeeding generations, “the secret of the Lord,” meaning His plans for the future, was available to all who feared Him; subsequently, it was restricted to those who were on the higher level of uprightness, and then finally to the prophets alone.) The Holy One blessed be He said: ‘This Abraham is God fearing, as it is stated: “For now I know that you are God fearing” (Genesis 22:12). This Abraham is the most upright of the upright, as it is stated: “The upright love you” (Song of Songs 1:4). (This verse is a reference to the Patriarchs.) This Abraham is a prophet, as it is stated: “Now, restore the man's wife, as he is a prophet” (Genesis 20:7). Shall I, then, not reveal to him [what I am about to do]?’ Rabbi Yehoshua ben Levi said: This is analogous to a king who gave an estate to his friend. Some time later, the king sought to chop down five non-fruit-bearing trees from inside it. The king said: ‘Even if I had asked [to cut down trees] from his own ancestral property, he would not have refused. So what of it?’ (What would be wrong if I cut down those trees without his permission?) [Nevertheless,] he consulted with him [first]. So, the Holy One blessed be He said: ‘I have already granted the land to Abraham as a gift, as it is stated: “To your descendants I have given this land” (Genesis 15:18), and these five cities belong to him. Even if I had I sought to do so [to destroy areas] from his own ancestral property he would not have refused. So what of it?’ [Nevertheless,] He consulted with him first. Rabbi Yehuda ben Rabbi Simon said: This is analogous to a king who had three close friends, and he would never do anything without their knowledge. One time he wanted to do something without their knowledge. He took the first one and banished him and expelled him from the palace. The second one he incarcerated in a prison cell and placed his royal seal upon it. Regarding the third, who was exceedingly beloved to him, he said: ‘I will not do anything without consulting him.’ So, too, Adam the first man – “He banished the man” (Genesis 3:24); Noah, “the Lord shut him in” (Genesis 7:16). Regarding Abraham, who was exceedingly beloved to him, he said: ‘Could I do anything without his knowledge?’ Rabbi Shmuel bar Naḥman said: This is analogous to a king who had a senior adviser, and he would not do anything without his knowledge. The king said: ‘Did I not appoint him as my adviser specifically so that I would not to do anything without his knowledge?’ Rabbi Yudan said: The Holy One blessed be He said: ‘His brother’s son, Lot, is there; shall I not reveal it to him?’ The Rabbis say: [God said:] ‘I have already called him their father, as it is stated: “For I have rendered you the father of a multitude of nations” (Genesis 17:5). (Including Sodom and Gomorrah.) Does one judge a son without [notifying] the father? I revealed the giving of the Torah to him. I revealed Gehenna to him. (See Bereshit Rabba 44:21.) The sentence of Sodom is tomorrow, shall I not reveal it to him?’ Rabbi Aḥa said in the name of Rabbi Shmuel bar Naḥman in the name of Rabbi Natan: Abraham knew even the laws of the joining of courtyards [on Shabbat]. (Even though they are of rabbinic, not biblical origin.) Rabbi Pinḥas said in the name of Rabbi Shmuel: He knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17). Rabbi Berekhya, Rabbi Ḥiyya, and the Rabbis from over there (In Babylon.) in the name of Rabbi Yehuda: There is not a single day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is its source? “Hear the fury of His voice, the sound [hegeh] that emerges from His mouth” (Job 37:2). Hegeh is nothing other than Torah, as it is stated: “You shall speak of [vehagita] it day and night” (Joshua 1:8). Even those laws Abraham knew.
The Holy One blessed be He said: ‘Heed Me, as there is no person who heeds Me and loses.’ The Rabbis say: You find there is one who heeds [his wife and loses, and one who heeds] his wife and gains. How so? Adam the first man heeded his wife and lost. From where is this derived? As it is stated: “And to Adam He said: Because you heeded the voice of your wife…[cursed is the ground on your account]” (Genesis 3:17). Rabbi Yitzḥak said: To what is the matter comparable? To a king who said to his servant: ‘Do not taste anything until I return from the bathhouse.’ His wife said to him: ‘Taste the cooked dish, so he will not need to seek to add salt or fish gravy.’ The king came and saw him licking his lips. The king said to him: ‘Did I not tell you do not eat, and yet you ate?’ He said to him: ‘My master, your maidservant gave it to me.’ The king said to him: ‘And you heeded my maidservant more than me?’ So, the Holy One blessed be He said to Adam: “But of the tree of the knowledge of good and evil, you shall not eat of it” (Genesis 2:17). What did Eve do? She fed him. Rabbi Avin said: She did not ask, but she wept and wailed to him with her voice, and he ate of it, as so it is written: “[Because you heeded] the voice of your wife.” “The words of your wife” is not written here, but rather, “the voice of your wife.” The Holy One blessed be He said to him: “Did you eat from the tree that I commanded you not to eat of it?” (Genesis 3:11). He said to Him: ‘My Master, Your maidservant gave it to me.’ From where is this derived? As it is stated: “The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). He said to him: ‘And you heeded Eve more than Me?’ [Adam] was immediately expelled [from the Garden of Eden], as it is stated: “He banished the man; He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). That is, he heeded his wife and lost. There is one who heeded his wife and gained. This is Abraham. From where is this derived? As it is stated: “Sarai said to Abram: Please, behold, the Lord has kept me from bearing; please, consort with my maidservant; perhaps I shall be built through her. Abram heeded the voice of Sarai” (Genesis 16:2). Rabbi Shmuel bar Naḥman said: To what is the matter comparable? To one to whom a son was born. A certain astrologer saw him and said: ‘This lad is destined to be an arch-robber, his father must cast him away.’ His father heard and said: ‘Would I cast away my son?’ The father of that astrologer heard and said: ‘Everything that my son said to you, heed him.’ So, Sarah foresaw that Ishmael was taking to evil ways, and she would say to Abraham: “Banish this maidservant and her son” (Genesis 21:10) and it distressed him. The Holy One blessed be He appeared to [Abraham] and said to him: “Do not be distressed about the lad and about your maidservant; everything that Sarah says to you, heed her voice…” (Genesis 21:12). He heeded her voice and gained, as his descendants were considered [only those] descending from Isaac, as it is stated: “For it is through Isaac that descendants will be accounted to you” (Genesis 21:12). The Holy One blessed be He said: ‘If one who heeded his wife is so rewarded, one who heeds Me, all the more so.’ King Solomon came and articulated it: “But one who heeds me will reside securely and tranquilly, without fear of evil” (Proverbs 1:33).
“He stripped His shrine like a garden; He destroyed His place of assembly. The Lord caused festival and Shabbat to be forgotten in Zion and He scorned king and priest in His furious wrath” (Lamentations 2:6). “He stripped His shrine [suko] like a garden.” Rabbi Ḥama ben Rabbi Ḥanina said: Like a garden whose spring was removed and its greenery turned white. Rabbi Shmuel bar Naḥmani said: Like Adam the first man, just as it says: “He banished the man…” (Genesis 3:24). (Just as Adam was banished from the Garden of Eden, Israel was banished from the Temple (Yefe Anaf).) Rabbi Abahu said: Suko is written with the letter sin; (A left dotted shin is found in the text, rather than a samekh. Thus, the word suko is similar to the word assuaged [shakhakha].) once Israel was exiled, the fury of the Holy One blessed be He was assuaged. “The Lord caused festival and Shabbat to be forgotten in Zion.” Is it possible that the Holy One blessed be He caused the festivals and Shabbatot of Israel to be forgotten? Rather, it is the festivals and sabbaths of Yerovam ben Nevat, that he fabricated for them. That is what is written: “In the month that he fabricated from his heart [milibo]” (I Kings 12:33). Milevad is written, (The word in the verse in Kings is written milevad but pronounced milibo.) just as it says: “Beside the [milevad] Sabbaths of the Lord” (Leviticus 23:38). “He scorned king and priest in His furious wrath.” “King,” this is Zedekiah. “And priest,” this is Seraya ben Maḥsaya. (Zedekiah and Seraya were the king and High Priest, respectively, at the time of the destruction of the Temple. The destruction took place despite their personal piety (Yefe Anaf).)
“Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21). “Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’ It said before Him: ‘Master of the universe, it is incumbent upon you, as it is stated: “Return us, God of our salvation” (Psalms 85:5).’ That is why it is stated: “Return us to You, Lord, and we will return.” “Renew our days as of old [kekedem].” Like Adam the first man, just as it says: “He banished the man; He stationed…east [mikedem] of the Garden of Eden” (Genesis 3:24). (Adam repented after being banished from Eden, and his repentance was accepted (Rabbi David Luria).) Alternatively, “renew our days as of old.” Just as it says: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in former years” (Malachi 3:4). “As in the days of old,” this is Moses, as it is written: “He remembered the days of old, Moses, His people” (Isaiah 63:11). “And as in former years,” like the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days [kimei] of old,” as in the days of Noah, as it is stated: “For, like the waters of [ki mei] Noah, this is for Me” (Isaiah 54:9). “And as in former years,” like the years of Abel, when there was not yet idolatry in the world.
Rav Naḥman began: “Oh, Ariel, Ariel” (Isaiah 29:1) – lion, mighty lion. (He understands the term Ariel to mean mighty lion [ari el].) “The city where David encamped” (Isaiah 29:1) – the city in which David encamped, a city in which no one other than David encamped, (The city became the everlasting capital city of the Davidic kingdom.) the city that David made his royal fortress. “Add year to year, festivals [ḥagim] will come around [yinkofu]” (Isaiah 29:1) – a year began and a year departed, but they did not ascend on the pilgrimage festivals. The roads were growing thorn bushes [higim]. That is what is written: “Ḥagim yinkofu.” (Ḥagim yinkofu is expounded to mean that travelers would have to remove the thorns [yinkofu higim].) “I will distress Ariel” (Isaiah 29:2) – Rabbi Nisa of Caesarea said: From here, that it had been a place of contentment for Israel. “There will be mourning and moaning” (Isaiah 29:2) – mortification upon mortification. “It will be for Me like Ariel” (Isaiah 29:2) – the second destruction will be like the first destruction. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Rabbi Pinḥas began: “If after these you will not heed Me…” (Leviticus 26:18). Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: The Holy One blessed be He does not bring punishment upon Israel until He first warns them. That is what is written: “If after these.” Rabbi Yehoshua says: So Israel would not say: The blows have ceased; He has no others to bring upon us, the verse states: “If after these [ad],” if there are more [od] of these, He has other [punishments] and more like these to bring [upon you]. “I will punish you further, seven ways for your sins” (Leviticus 26:18) – You violated seven transgressions before Me; come and accept upon yourselves seven punishments. You violated seven transgressions before Me, so Jeremiah comes to recite lamentations over you which are seven alphabetic [acrostics], eikha. (The book of Lamentations contains three alphabetical acrostics, in chapters 1,2, and 4, each beginning with the word eikha. Additionally, chapter 3 contains a triple alphabetical acrostic. Chapter 5 is not written in an acrostic, but since it has twenty-two verses, which are the number of letters in the Hebrew alphabet, the midrash refers to this too as alphabetical in the sense that it corresponds to the number of letters in the alphabet (Matnot Kehuna).)
Rabbi Abbahu began: “But they, like men [ke’adam], have violated the covenant” (Hosea 6:7) – this is Adam the first man. The Holy One blessed be He said: I brought Adam the first man into the Garden of Eden, I commanded him, and he violated My command. I sentenced him to banishment and expulsion, and I lamented him with eikha. I brought him into the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). I commanded him, as it is stated: “The Lord God commanded the man saying.… [but from the tree of knowledge of good and evil you shall not eat]” (Genesis 2:16–17). He violated My command, as it is stated: “Have [you eaten] from the tree from which I commanded you [not to eat?]” (Genesis 3:11). I sentenced him to banishment, as it is stated: “He banished the man” (Genesis 3:24). I sentenced him to expulsion, as it is stated: “The Lord [God] sent him from the Garden of Eden” (Genesis 3:23). I lamented him with eikha, as it is stated: “He said to him: Where are you [ayeka]” (Genesis 3:9); it is written eikha. (Ayeka and eikha are each spelled alef, yod, kaf, heh. Thus, it is as though God used the word eikha, how, regarding Adam, as if to say: How did this come to be, just as the first word of Lamentations is how [eikha].) His descendants, too, I brought into the Land of Israel, as it is stated: “I brought you into a fruitful land” (Jeremiah 2:7). I commanded them, as it is stated: “Command the children of Israel” (Leviticus 24:2). They violated My command, as it is stated: “All Israel has violated your Torah” (Daniel 9:11). I sentenced them to banishment, as it is stated: “From My house I will banish them” (Hosea 9:15). I sentenced them to expulsion, as it is stated: “Send them from My presence and let them go” (Jeremiah 15:1). I lamented them with: “How does…sit solitary?” (Lamentations 1:1).
“For everything there is a season, and a time for every purpose under the heavens” (Ecclesiastes 3:1). There was a time for Adam the first man to enter the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And there was a time to depart from there, as it is stated: “He banished the man…” (Genesis 3:24). There was a time for Noah to enter the ark, as it is stated: “Come…to the ark” (Genesis 7:1). And there was a time to emerge from there, as it is stated: “Emerge from the ark” (Genesis 8:16). There was a time for the [mitzva of] circumcision to be given to Abraham, as it is stated: “You shall observe My covenant” (Genesis 17:9). And there was a time for his descendants to be circumcised, [and for many] of them to be circumcised [at once. This occurred] in two places, once in Egypt and once in the wilderness, as it is stated: “All the people who departed were circumcised [and all the people born in the wilderness…were not circumcised]” (Joshua 5:5). (Joshua saw to their circumcision.) “And a time for every purpose under the heavens” – there was a time for the Torah to be given to Israel. Rav Beivai said: It was time for a certain thing that was located above the heavens to now be given under the heavens. What is that? It is the Torah, as it is stated: “God spoke all these matters, saying” (Exodus 20:1).
(Deut. 4:41:) THEN MOSES SET APART THREE CITIES TOWARD THE RISING OF THE SUN. All murderers flee eastward. Thus it is stated (in Gen. 3:24): AND AT THE EAST OF THE GARDEN OF EDEN HE POSTED . Cain fled to eastward, as stated (in Gen. 4:16): AND CAIN WENT OUT FROM BEFORE THE LORD AND DWELT IN THE LAND OF NOD, EAST OF EDEN.
(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman: (Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37.) Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature? (Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3.) Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13): (Sifra, ad loc.; Sanh. 100a.) AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred. (Cf. Gen. R. 8:1).) Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth? (See ySheq. 6:2 (50a); yTaan. 1:2 (64a).) Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.
(Gen. 3:22:) AND THE LORD GOD SAID: BEHOLD, THE HUMAN HAS BECOME LIKE ONE OF US. Let our master instruct us: What is the rule about saving the scroll case (Gk.: deche.) along with the scroll from fire on the Sabbath? Thus have our masters taught (in Shab. 16:1): ONE MAY SAVE THE SCROLL CASE ALONG WITH THE SCROLL AND THE PHYLACTERY CASE ALONG WITH THE PHYLACTERIES. See, our masters have taught (ibid.): ALL SACRED SCRIPTURES MAY BE SAVED FROM FIRE. Why? So that the words of Torah not be burned. Then why does one save the scroll case so that it will not burn? Are the words of Torah written on it? < The case > deserves to be saved with < the scroll > because < the case > is joined to the scroll. Solomon said (in Prov. 13:20): ONE WHO WALKS WITH THE WISE < BECOMES WISE: BUT THE COMPANION OF FOOLS SHALL SUFFER HARM >. Woe to the wicked and those joined with them, but blessed are the righteous and those joined to them. What is written about the generation of the flood (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. If people sinned, how had cattle sinned? < The principle applies >: Woe to the wicked and those joined < with them >, since they pronounce themselves guilty by being joined to them. R. Judah bar Idi said: (Gen. R. 26:5; Lev. R. 23:9.) The decree against the generation of the flood was not sealed until they had written a nuptial hymn (Gk.: gamiskon.) for < the union of > human and cattle. Therefore (ibid., cont.): BOTH HUMAN AND CATTLE. Woe to the wicked and those joined with them; but blessed are the righteous and those joined with them, as stated (in Gen. 13:5): AND LOT ALSO, …. Ergo: Blessed are the righteous, and blessed are those joined with them. But woe to the wicked and those joined with them. You find that when Korah separated himself, two hundred and fifty heads of the Sanhedrin went with him in the dissension. In addition their wealth went with them. Thus it is stated (in Numb. 16:32): AND THE EARTH OPENED < ITS MOUTH AND SWALLOWED THEM, THEIR HOUSEHOLDS, EVERY PERSON THAT BELONGED TO KORAH, AND THEIR PROPERTY >. If they had sinned, how had their property sinned? < The principle applies >: Woe to the wicked and to those joined with them; but blessed are the righteous, and blessed are those joined with them. See what is written about Hananiah, Mishael, and Azariah (in Dan. 3:21): THEN WERE THESE MEN BOUND IN THEIR MANTLES [THEIR TUNICS, THEIR HATS, AND THEIR OUTER GARMENTS; AND THEY WERE CAST INTO THE BURNING FIERY FURNACE]. And when they came out from the fiery furnace, this is written about them (in vs. 27): THEY SAW THOSE MEN, THAT THE FIRE HAD NO POWER OVER THEIR BODIES, [THAT THE HAIR OF THEIR HEAD WAS NOT SINGED, NOR WERE THEIR MANTLES ALTERED]. Why were their mantles not altered? Because they were joined to them. Ergo: Blessed are the righteous and blessed are those joined to them. The Holy One said Adam heeded his wife, was joined to her, and was driven out, as stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. If he had heeded and been joined to me, he would have been like me. Just as I remain alive, so he would have remained alive forever. Where is it shown? From what {is stated} [we have read] on the matter (in Gen. 3:22): AND THE LORD GOD SAID: BEHOLD, THE HUMAN < HAS BECOME LIKE ONE OF US >.
[(Gen. 3:24:) SO HE DROVE OUT THE HUMAN. R. Judah said: (See Sanh. 38b; ARN, A, 1; B, 1, 42; Lev. R. 29:1; PRK 23:1; PR 46:2; Tanh., Lev. 3:8; Tanh. (Buber), Lev. 3:13; M. Pss. 46; 92:3. For a comparison of the various versions, see T. Y. Saldarini, The Fathers according to Rabbi Nathan, Version B (Leiden: Brill, 1975), pp. 303—305.) The first hour he conceived the plan. The second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he made him into a golem (i.e., a lifeless body). In the seventh he breathed the breath of life into him. In the eighth he brought him into the Garden of Eden. In the ninth he gave him the commandment. In the tenth he sinned. In the eleventh he was sentenced. In the twelfth he drove him out, as stated (in Gen. 3:24): SO HE DROVE OUT THE HUMAN. What is the meaning of SO HE DROVE OUT? That he drove him out in afflictions.
(Gen. 3:24, cont.:) AND AT THE EAST OF THE GARDEN OF EDEN HE POSTED THE CHERUBIM. They were called cherubim, therefore, because they were many (rabbim). Resh Laqish said: (Cf. Numb. R. 13:3; PR 7:2.) Adam did not leave the Garden of Eden until he had cursed and blasphemed. (See Numb. R. 13:3.) Here (in Gen. 3:24) cherubim are mentioned. It is also stated (in II Kings 19:15, part of the passage) concerning Sennacherib: O LORD {OF HOSTS} [GOD OF ISRAEL], WHO SITS UPON THE CHERUBIM. Just as the cherubim mentioned there < appear in the context of > curses and blasphemies (vs. 22; cf. vss. 16, 23); so also here (in Gen. 3:24) < the cherubim imply > curses and blasphemies.
(Gen. 3:24, cont.:) AND THE FLAME OF THE EVER-TURNING SWORD. This < flame > is Gehinnom, which is ever turning from hot to cold and from cold to hot over the wicked. R. Hezekiah the son of R. Hiyya said: Now where < do we find that > they deliver themselves to the cold? (On the wording, see L. Gruenhut, Midrash Shir haShirim, 2nd edition by J. Ch. Wertheimer (Jerusalem: Ktav Yad Sefer Inst., 1981), p. 60 on Cant. 2:12.) Where it is stated (In Ps. 68:15 [14]): IT SNOWED IN ZALMON. (Zalmon is a name for Gehinnom.) And who will be delivered from the judgment of Gehinnom? One who is busy in the Torah. (Gen. 3:24:) AND THE FLAME OF THE EVER-TURNING SWORD: SWORD can only be Torah, since it is stated (in Ps. 149:6 concerning Israel's saints): < LET THE HIGH PRAISES OF GOD BE IN THEIR MOUTH >, AND A TWO-EDGED SWORD IN THEIR HAND.
(Gen. 3:24, cont.:) TO KEEP THE WAY [TO THE TREE OF LIFE. R. Samuel bar Nahman said: TO KEEP THE WAY] comes before THE TREE OF LIFE. The Holy One said to < Adam >: I put you in the Garden of Eden so that you would labor in the Torah (PRE 12.) and eat from the tree of life; but now that you have sinned, what are you doing here? Get out! So he drove out the human. The Holy One said to him: You should have uttered songs before me about how I created you and about what I did with you, but you did not speak. Here I was talking to myself, as stated (in Is. 5:1): LET ME SING TO MY BELOVED…. (In the biblical context both the singer and the beloved are God.) What did the Holy One do? He drove him from this world, as stated (in Job 14:19): ITS TORRENTS WASH AWAY THE DUST OF THE EARTH. (According to Gen. 2:7; 3:19, Adam is dust.) R. Simon said: Even the first Adam was washed away in water. (Cf. Gen. R. 28:3.) R. Simeon ben Judah the man of Kefar 'Akko said in the name of R. Simeon ben Johay: The radiance of the first Adam's face was unchanged, and < its > lights were not eclipsed until the Sabbath ended; for when he had judged him, he kept the Sabbath holy. Therefore, he utters (according to Ps. 92:1): A PSALM, A SONG FOR THE SABBATH DAY. (Cf. Gen. R. 22:13.) You find that when Cain killed Abel, the Holy One appeared to him and said to him (in Gen. 4:9): WHERE IS YOUR BROTHER ABEL? He sought to deceive the one above. The Holy One said to him (in Gen. 4:10): WHAT HAVE YOU DONE? YOUR BROTHER'S BLOOD CRIES OUT UNTO ME. When Cain heard < that >, he began to make a fraudulent repentance, as stated (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. He said to him: Sovereign of the World, since you bear with the heavenly and the earthly ones, can you not bear my sin?
(Numb. 35:9–11:) AND THE LORD SPOKE : SPEAK UNTO THE CHILDREN OF ISRAEL, WHEN YOU CROSS . This text is related (to Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY. (Ibid., vs. 6:) BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE…. David said to the Holy One, Sovereign of the Universe, were it not for your mercies, which took precedence for the first Adam, he would not have survived. (Tanh., Numb. 10:11; Numb. R. 23:13.) Although you said to him (in Gen. 2:17): FOR ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE, you did not act in that way. Instead you excluded him from the Garden of Eden, as stated (in Gen. 3:24): SO HE DROVE OUT THE HUMAN. So why was he driven out? Because he had brought death to generations, he should have died immediately; but because you were merciful to him, you drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge. It is therefore stated (in Ps. 25:6): BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE,…. When Moses arose, the Holy One said to him (in Numb. 35:11): YOU SHALL PROVIDE YOURSELVES WITH CITIES ,…. Moses said: Sovereign of the Universe, when someone takes a life by mistake in the South or in the North, how will he know where the cities of refuge are, to which he should flee? He said to him (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh). You yourself shall make the roads straight (rt.: TKN), so that will not go astray for the blood avenger to find him and kill him, WHEN (according to vs. 6) HE DID NOT INCUR THE DEATH PENALTY. He said to him: How? He said to him: Erect road markers (stelai; Lat.: stelae.) directing (rt.: TKN) to the cities of refuge, so that he will know how to go there; and on every marker inscribe: killers to the cities of refuge, as stated (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh)…. Thus David has said (in Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY (derekh). if for killers he has made a way and a road (derekh; rt.: DRK for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) HE LEADS (rt.: DRK) THE LOWLY IN THE RIGHT PATH.
(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. < This verse is able > to teach you that the Holy One does not delight in convicting a person, (Tanh., Lev. 4:9.) as stated (in Ezek. 18:32): FOR I DO NOT DELIGHT IN THE DEATH OF ONE WHO DIES. In what does he delight? In vindicating (rt.: TsDQ) his people. [Thus it is stated (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS < SERVANT'S > VINDICATION (TsDQ)…, (This is the interpretation of the midrash and of the new JPS translation.) < i.e. > because of his people's vindication (TsDQ)] and not < their > conviction. So also you find that in the case of the first Adam, when he created him, he set him in the Garden of Eden. Then he gave him a command and said to him: Eat this, but do not eat from this, FOR (according to Gen. 2:17) ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE. < When > he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. < Then > the Sabbath came, and he acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him < about > whether he would repent? It is so stated (in Gen. 3:9): THE LORD GOD CALLED UNTO THE HUMAN. THE LORD can only mean the quality of mercy, as stated (in Exod. 34:6): THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD. For him he had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS, in that he does not delight in convicting a person. He began to talk (in Gen. 3:11–12): WHO TOLD YOU < THAT YOU WERE NAKED? DID YOU EAT FROM THE TREE >…? THEN THE MAN SAID: THE WOMAN…. He left Adam alone and began to talk with the woman, as stated (in vs. 13): THEN THE LORD GOD SAID TO THE WOMAN…. But when he came to the serpent he did not talk with him. Instead he immediately gave him a sentence, as stated (in vss. 14–15): SO THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, < MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD >…. I WILL PUT ENMITY < BETWEEN YOU AND THE WOMAN >…. < Then > he returned to the woman and said to her (in vs. 16): I WILL GREATLY MULTIPLY YOUR PAIN IN PREGNANCY. And when he returned to the man, he did not convict him. Rather he intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi that he said to him (in vs. 19): BY THE SWEAT OF YOUR BROW SHALL EAT BREAD, UNTIL YOU RETURN < … >. YOU RETURN can only be an expression for repentance, since it is stated (in Hos. 14:2 [1]): RETURN O ISRAEL, < TO THE LORD YOUR GOD >. When < Adam > did not repent, he expelled him from the Garden of Eden, as stated [(in Gen. 3:24): AND HE DROVE OUT THE MAN. Ergo] (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS IN WICKEDNESS. What is the meaning of (ibid., cont.): EVIL MAY NOT ABIDE WITH YOU. R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan: Before the Holy One stand only angels of peace and angels of mercy, but the angels of wrath are far from him. It is so stated (in Is. 13:5): THEY COME FROM A FAR LAND FROM THE END OF THE HEAVENS, EVEN THE LORD AND THE WEAPONS OF HIS WRATH, TO RAVAGE THE WHOLE EARTH. [Another interpretation] (of Ps. 5:5 [4], cont.): EVIL MAY NOT ABIDE WITH YOU. R. Johanan said: If you do not pursue evil, evil will not pursue you, nor will it dwell with you.
R. Judah the Levite, the son of Shalum said: The vavs, which the other verses lack, correspond to the six things which the Holy One, blessed be He, took from Adam after he sinned. (Vav has the numerical value of six which is also, according to tradition, the number of the things takenfrom Adam because of his sin) They are as follows: his luster, his stature, his immortality, the fertility of the earth, the garden of Eden, the sun and the moon. Whence do we know about his luster? it is written : Changest his countenance and sendest him away (Job 14:20). Whence do we know of his stature? It is said: Thou hast hemmed me in from behind and before (Ps. 139:5). How do we know about his immortality? If Adam had been worthy, he would have merited living forever. Whence do we know of the fertility of the earth? It is written: Cursed be the ground for thy sake (Gen. 3:17). Whence do we know of his banishment from the Garden of Eden? It is written: He drove out the man (ibid., v. 24). Whence do we know of the sun and the moon? The sun shall be darkened in his going forth, and the moon shall not cause her light to shine (Isa. 13:10).
(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived. (Numb. R. 23:13.) Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers (stelai; Lat.: stelae.) directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”
And the shepherds came and drove them away (ibid., v. 17). If he had been a great and powerful priest of Midian, would they have dared drive them away? This teaches us that they oppressed him and drove his daughters away just as a divorced woman is driven away, as Scripture states: So he drove out the man (Gen. 3:24). But Moses stood up and saved them (Exod. 3:17). You learn from this that the shepherds were about to attack them, as is stated in the verse: The betrothed damsel cried, and there was none to save her (Deut. 22:27). And when they came to Reuel, their father … they said: “An Egyptian saved us” (Exod. 2:18).
(Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant's] vindication (tsdq)…,” (This is the interpretation of the midrash and of the new JPS translation.) [i.e.] because of His people's vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence (Gk.: apophasis.) upon himself. [And then] the Sabbath came, and He acquitted him. (Heb.: pinnahu. This word means “removed him” as well as “acquitted him.” In other words, Adam’s acquittal meant that his sentence was reduced from death to removal from the Garden. So M. Pss. 92:3.) He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person. He began to talk with him, as stated (in Gen. 3:11-12), “Who told you that you were naked? Then the man said, ‘The woman….’” He left Adam alone and began to talk with the woman, as stated (in vs. 13), “Then the Lord God said to the woman….” But when He came to the serpent He did not talk with him. Instead He immediately gave him a sentence, as stated (in vss. 14–15), “So the Lord God said unto the serpent, ‘Because you have done this …. I will put enmity between you [and the woman]….’” [Then] He returned to the woman and said to her (in vs. 16), “I will greatly multiply your pain in pregnancy.” And when He returned to the man, He did not convict him. Rather He intimated to him that he should repent. Where is it shown? R. Berekhyah said in the name of R. Levi, “When He said to him (in vs. 19), ‘By the sweat of your brow shall you eat bread, [until you return …].’ ‘You return’ can only be mean repentance, since it is stated (in Hos. 14:2), ‘Return O Israel, to the Lord your God, as you have stumbled in your iniquity.’” When [Adam] did not repent, He expelled him from the Garden of Eden, as stated [(in Gen. 3:24), “And He drove out the man.” Ergo I would say (in Ps. 5:5), “For you are not a God who delights in wickedness.” What is the meaning of (ibid., cont.), “evil may not abide with You.” R. Tanhuma bar Hanila'i in the name of R. Berekhyah said in the name of R. Johanan, “Before the Holy One, blessed be He, stand only angels of peace and angels of mercy, but the angels of wrath are far from Him. It is so stated (in Numb. 14:15), ‘the Lord, of long patience.’ Do we not already know that He is of long patience? But rather what is the meaning of He is ‘of long patience?’ That the angels of wrath are far from Him, as stated (in Is. 13:5), ‘They come from a far land from the end of the heavens, even the Lord and the weapons of his wrath.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Johanan said, “If you do not pursue evil, evil will not pursue you, nor will it dwell with you. Ergo, (Ps. 5:5, cont.), ‘evil may not abide with You,’ as ‘abide with You,’ can only mean dwelling, as stated (Exodus 2:48), ‘And if a stranger dwells with you.’” Another interpretation (of Ps. 5:5, cont.), “evil may not abide with You”: R. Eleazar ben Pedat said in the name of R. Johanan, “The name of the Holy One, blessed be He, is not mentioned in connection with evil but only in connection with good.” You know that it is so. When the Holy One, blessed be He, created the light and the darkness and gave them names, [Scripture] mentioned His name in connection with the light but did not mention His name in connection with the darkness. (Gen. R. 1:6.) Thus it is stated (in Gen. 1:5), “And God called the light day, and the darkness He called night.” Behold, it mentioned His name with the light; but when it comes to the dark it doesn’t say, “and God called the darkness night,” but “He called [the darkness] night.” So also you find that, when He created Adam and Eve, [Scripture] mentioned His name in connection with them, as stated (in Gen. 1:28), “Then God blessed them…”; but when He cursed them, it did not mention His name in connection with them. [Thus it is stated] (in Gen. 3:16-17), “And unto the woman He said […]. And unto Adam He said.” Now if you say [that] behold, [Scripture] mentioned [His name] in connection with the serpent when He cursed him, since it is written (in Gen. 3:14), “So the Lord God said unto the serpent, ‘Because you have done this, more cursed shall you be’”; the sages have taught thus: The Holy One, blessed be He, has mentioned His name in connection with three things, even though they stood for evil: In connection with the inciter, i.e., the serpent, since he incited the woman and said (in Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil,’ like Him. Just like He created His world, you [two] will be able to create worlds like Him. [But He doesn’t want this,] as every artisan hates his fellow [artisan].” So because he incited her and spoke slander, [Scripture] mentions His name in connection with [the serpent]. In connection with one who transgresses the words of the sages, as is stated (in Jer. 11:3), “Thus says the Lord, the God of Israel, ‘Cursed is the one who does not heed the words of this covenant.’” In connection with one who puts his trust in flesh and blood, as stated (in Jer. 17:5), “Thus says the Lord, ‘Cursed is the man who trusts in a human being, who makes flesh his strength and whose heart turns from the Lord.’” So also you find in the case of Noah, [that Scripture used (God’s) name] when he blessed his sons, as stated (in Gen. 9:26), “And he said, ‘blessed be the Lord, the God of Shem…;’” but when he cursed Canaan, [Scripture did not mention the name of the Holy One, Blessed be He, in connection with him], as stated (in vs. 25), “And he said, ‘Cursed be Canaan….’” So also you find in the case of Elisha the prophet, that when the king of Aram came to fight against Israel, he consulted with his servants and made pits [to trap] them. He said, “When Israel comes to fight against us, they will fall into the pits,” as stated (in II Kings 6:8-9), “When the king of Aram was fighting against Israel, [he consulted with his servants, saying, ‘My camp shall be in such and such a place.’ But the man of God sent unto the king of Israel [saying], ‘Take care [not to pass this place, because the Aramaeans are camping there.]’” So the Holy One, blessed be He, does nothing (according to Amos 3:7) without having revealed His purpose unto His servants the prophets. When Israel passed by once and twice without falling in, the king of Aram took notice and said to his servants (in II Kings 6:11), “Will you not tell me which of us is for the king of Israel?” His servants said to him (in vs. 12-14), “’[It is because] Elisha, the prophet that is in Israel, tells the king of Israel the words which you speak in your bedroom.’ So he said, ‘Go and see [where he is, so that I can send and seize him,’ and it was told to him, saying, ‘Behold he is in Dothan.’ Then he sent horses and chariots and a heavy force there.” Immediately Elisha’s youth rose and saw that horses, riders and a force encircled the city. Immediately he cried out (in vss. 15-16), “and said [unto him], ‘Alas, my Lord, what shall we do?’ Then he said, ‘Fear not, for there are more with us than with them.’” Immediately Elisha prayed and mentioned the name of the Holy One, blessed be He, as stated (in vs. 17), “Then Elisha prayed and said, ‘Lord, please open his eyes and let him see’; so the Lord opened the eyes of the servant and he saw, and there was the hill full of fiery horses and chariots round about Elisha!” Immediately Elisha arose and cursed the Aramaeans (in vs. 18), and he said, “’Please smite this nation with a blinding light’; so He smote them with a blinding light according to the word of Elisha.” Now [Scripture] did not mention the name, but when [Elisha] prayed over them again for their eyes to be opened, he said (in vs. 20), “O Lord, open the eyes of these men that they may see.” Ergo, the name of the Holy One, blessed be He, is mentioned in connection with good, but not with evil. So also you find that when the prophet saw the four chariots that were compared to the four kingdoms (that would rule over Israel), [it states (in Zech. 6:1),] “and I lifted my eyes, and behold, four chariots were coming out between the two mountains….” But when it spoke about the redemption, [it states (in Zech. 2:3),] “Then the Lord showed me four smiths.” So also you find that when the five angels of destruction came to destroy Jerusalem, as stated (in Ezek. 9:2), “And here were six persons coming by way of the upper gate [which faces north, each with his weapon of destruction in his hand]”; Gabriel was sent with them, as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork.’” The Holy One, blessed be He, said to Gabriel, “Fill your hands with coals of fire from among the cherubim and scatter them over the city,” as it is written (in Ezek. 10:2), “Then He spoke unto the person clothed in linen and said, ‘Go in among the wheelwork [under the cherub, and fill your hands with coals of fire from among the cherubim, and scatter them over the city].’” (Cf. below, Lev. 8:5.) Gabriel came and stood at the wheel. The cherub said to him, “What do you desire?” He said to him, “Thus and so has the Holy One, blessed be He, commanded me.” He said to him, “Take [them].” He said to him, “You put them in my hand.” Immediately (according to Ezek. 10:7), “Then the cherub stretched out his hand from among the cherubim [unto the fire that was among the cherubim…].” R. Johanan said in the name of R. Simeon ben Johay, “If the coals had not been cooled off [while passing] from the hand of a cherub to the hand of Gabriel, there would not have remained of the enemies of Israel (a euphemism, meaning Israel) a [single] survivor or refugee.” (Yoma 77a. For more details, see Lam. R. 1:13 (41).) So the Holy One, blessed be He, wanted to do what was evil, not by Himself, but through an angel. In the age to come, however, He will do what is good by Himself, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you….” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” What is the meaning of (Ps. 5:5) “and evil may not abide with You?” [It is] that [Scripture] does not cause the name of the Holy One, blessed be He, to rest upon evil, except for two [evil] sayings upon which the Holy One, blessed be He, did cause His name to rest. These are the following: (The first one is Dan. 9:14:) “So the Lord watched over evil and brought it upon us, because the Lord our God is righteous.” Was it because the Lord our God is righteous (tsaddik), that He brought the evil? It is simply that the Holy One, blessed be He, was charitable (tzekekah) to us when He first brought about the exile to Babylon of Jeconiah before the exile of Tsidikiyah. And what was charitable? That He first brought about the exile of Jeconiah to Babylon along with the artisans, the smiths, and all the valiant men. Now [those] descended to Babylon and they established a [framework] for Torah [study]. For if it had not happened like that, the Torah would have been forgotten in the exile. It is simply that those who believed in the words of Jeremiah went forth with the Torah. [They included (according to II Kings 24:16)] “a thousand artisans and smiths.” What is the meaning of “artisans (hrsh)?” (Git. 88a; Sanh. 38a; Yalqut Shim‘oni, Dan., 1066.) When they opened with words of Torah, all [present] became as those who are (deaf-)mute (hrsh). [And what is the meaning of] “smiths (rt.: sgr)?” After they closed (rt.: sgr) it, there was no one in all Israel who was able to open it. Ergo (in Dan. 9:14), “because the Lord our God is righteous.” So He acted justly during that exile in that He watched over it, and He still performed a great kindness for Israel [with reference to that exile]. How? In [the month of] Tebet they were scheduled to go into exile from Jerusalem, for so does [Scripture] say (in Ezek. 24:1-2), “[Then the word of the Lord came unto me in the ninth year of the tenth month on the tenth day of the month, saying,] ‘Son of man, write down the name of the day, [this very day;] on this very day [the king of Babylon laid siege to Jerusalem].’” What did the Holy One, blessed be He, do? He said, “If they go forth now in the cold, they will die.” What did He do for them? He waited for them and sent them into exile during the summer. This is what the prophet says (in Jer. 8:13), “I will utterly gather them, says the Lord.” "Gather" ('sp) can only mean "exile," since it is stated (in Micah 2:12), “I will gather Jacob, all of you.” Hence, this too was a great kindness. Now, the second [evil saying associated with the name of the Holy One, blessed be He] is (Ezek. 9:4:) “And the Lord said unto him, ‘Pass through the midst of the city, [through the midst of Jerusalem and mark (the letter) taw (The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a.) on the foreheads of those people who moan and groan over all the abominations] ….’” The Holy One, blessed be He, said to Gabriel, “Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them.” [The] prosecution (Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being.) came in before the Holy One, blessed be He, [and said to him], “Master of the world, how do the former differ from the latter?” He said to it, “The former are completely righteous, and the latter are completely wicked.” It said to Him, “It was in their power to protest, but they did not protest.” He said to it, “It was revealed and known to Me that, if they had protested, [the sinners] would not have accepted their [protest].” It said to Him, “Master of the world, if it was revealed and known in front of You, was if revealed in front of them? Hence they should have protested against them and demeaned themselves for the sanctification of Your name and take beatings from Israel upon themselves, just as the prophets endured [them].” So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6), “I gave my back to the smiters and my cheeks to the tearers of hair.” And [so with] the rest of the prophets. Immediately (in Ezek. 9:6) He spoke again to the angels of destruction, “[Kill off] old folk, youth ….” This also was a kindness, in that the Holy One, blessed be He, mitigated His wrath [by striking out] against Jerusalem, as stated (in Lam. 4:11), “The Lord has completed (klh) His wrath.” For if He had not done so, all Israel would have received a verdict of destruction (klyh). Ergo (in Ps. 5:5), “and evil may not abide with You,” because the Holy One, blessed be He, does not cause His name to rest upon evil. So also even in the case of the wicked of Israel, He allotted them glory and did not mention them for evil. When He came to the offerings, He said to Moses (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “from Israel” and not from the idolaters. However, when He came to mention leprosy spots, He said (in Lev. 13:2), “When anyone has,” only saying “anyone.” Ergo (in Ps. 5:5), “and evil may not abide with you.”
"I said: 'You are gods, etc.' I commanded man one commandment and he did not observe it, and I expelled him from the Garden of Eden, as it is stated, 'So He drove out the man' (Genesis 3:24). Indeed, you will die as men and fall like one of the princes, the heavenly princes, as it is stated, 'The Lord will punish the host of heaven on high' (Isaiah 24:21). Arise, O God, judge the earth; for You shall inherit all the nations. Overcome them and You shall be justified in Your judgment and judge them, as it is stated, 'And the Lord abides forever, He has established His throne for judgment' (Psalms 9:8)."
The day had twelve hours; in the first hour He collected the dust for (the body of) Adam, in the second (hour) He formed it into a mass, in the third (hour) He gave it its shape, in the fourth (hour) He endowed || it with breath, in the fifth (hour) he stood on his feet, in the sixth (hour) he called the (animals by their) names, in the seventh (hour) Eve was joined to him (in wedlock), in the eighth (hour) they were commanded concerning the fruits of the tree, in the ninth (hour) they went up to (their) couch as two and descended as four, in the tenth (hour) they transgressed His commandment, in the eleventh (hour) they were judged, in the twelfth (hour) they were driven forth, as it is said, "So he drove out the man" (Gen. 3:24).
What then is the meaning of this expression: "to dress it and to keep it"? (The text) does not say "to dress it and to keep it" except (in the sense) of being occupied with the words of the Torah and keeping all its commandments, as it is said, "to keep the way of the tree of life" (Gen. 3:24). But the "tree of life" signifies only the Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. 3:18).
ADAM'S PENITENCE "So he drove out the man" (Gen. 3:24). Driving out (i.e.) and he went forth outside the garden of Eden (and he abode) on Mount Moriah, for the gate of the garden of Eden is nigh unto Mount Moriah. Thence He took him and thither He made him return to the place whence he was taken, as it is said, "To till the ground from whence he was taken" (Gen. 3:23).
And the Lord God took Adam and his wife and placed them into the garden of Eden, to till it and watch over it. And he commanded them and said unto them : From all the trees of the garden ye may freely eat; but from the tree of know ledge of good and evil ye shall not eat; for on the day that ye eat thereof ye shall surely die. And after the Lord had blessed and instructed them, he withdrew from them ahigh, and Adam and his wife dwelt in the midst of the garden according to the commandment of the Lord, which he commanded them. And the serpent which the Lord had created upon the earth, came unto them anxious to mislead them to trespass upon the commandment of God which he had commanded them. And he beguiled the woman and persuaded her to eat from the fruit of the tree of knowledge. And the woman hearkened unto the voice of the serpent. And she transgressed the word of God and she took from the fruit of the tree of knowledge of good and of evil and she ate, and she took thereof and gave to her husband also, and he ate. And thus both, Adam and his wife, trespassed upon the commandment of God which he commanded them, and God knew it, and his wrath kindled against them and he cursed them. And the Lord God, on that very day, drove them away from the garden of Eden, to till the ground whence they have been taken, and they went and dwelt on the east side of the garden of Eden.
“He settled in the land of Midyan, and sat alongside the well.” He learned the way of the patriarchs. Three were paired with their mates at the well; Isaac, Jacob, and Moses. Regarding Isaac, it is written: “Isaac came from going to Be’er [laḥai ro’i]” (Genesis 24:62). (This is the well where God had once appeared to Hagar. This is the context in which Isaac met Rebecca, who was returning with Abraham’s servant, identified by the midrash as Eliezer. Isaac then married her; see Genesis 24:63-67. ) Moreover, Rebecca met Eliezer near the spring. Jacob, “he saw, and behold, there was a well in the field” (Genesis 29:2); (It was there that Jacob first met Rachel; see Genesis 29:10-11. ) Moses, “and he sat alongside the well.” “The priest of Midian had seven daughters; they came and they drew water and filled the troughs to give their father’s flock to drink” (Exodus 2:16). “The priest of Midian had seven daughters.” But doesn’t the Holy One blessed be He hate idol worship, and yet He provided Moses haven with an idol worshipper? Rather, our Rabbis said: Yitro was a priest for idol worship and he saw that it lacked substance, and he scorned it, and he thought about repenting before Moses arrived. He called the residents of his city and said: ‘Until now, I have served you. Now I am old; choose another priest.’ He arose and removed the service vessels of idol worship and gave them all to them. They arose and ostracized him so that no one should have ties with him, no one should perform labor for him, and no one should herd his flocks. He asked the shepherds to herd his flocks for him, but they did not agree; therefore, he sent his daughters out. “They came and they drew.” It teaches that they would arrive early due to fear of the shepherds. “The shepherds came and drove them away; Moses rose and rescued them and gave their flocks to drink” (Genesis 2:17). “The shepherds came and drove them away.” Is it possible that he was the priest of Midyan and the shepherds were driving away his daughters? Rather, it teaches you that they ostracized him and drove away his daughters like a divorced woman, like you say: “He drove out the man” (Genesis 3:24). (In this verse, God permanently banished man from the Garden of Eden. So too, the shepherds sought to permanently banish Yitro’s daughters. ) “Moses rose and rescued them.” This teaches that he sat in judgment regarding them. (This is derived from the fact that the verse says that he rose, indicating that beforehand he was sitting.) He said: Typically, men draw the water and women give the flocks to drink, while here, women draw and men give the flocks to drink. It does not say “he saved them [vayatzilan],” but rather, “he rescued them [vayoshian].” Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: They came to engage with them in a matter of forbidden sexual relations; here it is stated: “Moses rose and rescued them ,” and there it is stated: “The betrothed young woman screamed, and there was no one to rescue her” (Deuteronomy 22:27). Just as there, it is referring to forbidden sexual relations, here too it is referring to forbidden sexual relations. The Rabbis say: This teaches that they cast them into the water and Moses saved them. Vayoshian is nothing other than an expression of saving from water, as it is stated: “Rescue me God, as the water has reached my soul” (Psalms 69:2). “And gave their flocks to drink.” This teaches that Moses drew water for them and gave their flocks to drink, just as Jacob did for Rachel. “They came to their father Reuel. He said: Why were you quick to come today?” (Exodus 2:18). “They came to their father Reuel.” This is Yitro. Why is he named Reuel? It is because he became a companion to God. “He said: Why were you quick to come today?” From here you learn that on all days they would come last. “They said: An Egyptian man saved us from the shepherds and also drew water for us and gave the flock to drink” (Exodus 2:19). “They said: An Egyptian man saved us from the shepherds.” Was Moses an Egyptian? Rather, his garb was Egyptian, but he was a Hebrew. Alternatively, “an Egyptian man,” this is analogous to one who was bitten by a deadly snake and was running to put his legs in water. He placed them in the river and saw a certain child sinking in the water, and he extended his hand and saved him. The child said to him: ‘Were it not for you, I would have died.’ He said to him: ‘It is not I who saved you, but rather, the deadly snake that bit me and I fled from it; it saved you.’ Similarly, Yitro’s daughters said to Moses: ‘Well done that you saved us from the shepherds.’ Moses said to them: ‘That Egyptian whom I killed, he saved you.’ That is why they said to their father, “an Egyptian man saved us,” in other words: Who caused this one to come to us? It is the Egyptian man whom he killed. “Drew water [dalo dala],” he drew one drawing of water and gave water to all the flocks to drink, and the water was blessed for his sake. That is what is written: “and gave the flock to drink.” Our flock is not written, but rather “the flock,” as he gave even the flocks of the shepherds to drink. What then is “for us”? It means that he drew us out, too, as the shepherds cast us into the water and he took us out. “He said to his daughters: Where is he? Why did you leave the man? Call him so that he will eat bread” (Exodus 2:20). “He said to his daughters: Where is he?” He said to them: ‘The fact that you say that he drew water and gave water to all the flocks is an indicator that he is one of the descendants of Jacob who stood at the well and the water was blessed for his sake.’ “Why did you leave the man? [Call him so that he will eat bread],” – perhaps he will marry one of you. The eating of bread mentioned here refers to nothing other than a wife, similar to: “Except for the bread that he eats” (Genesis 39:6). (Joseph stated this in reference to Potifar’s wife.) Immediately, Tzipora ran after him like a bird [tzipor] and brought him. Why was she named Tzipora? It is because she purified the house like a bird. (The bird plays a central role in the purification process of a leprous house; see Leviticus 14:48-53 )
“The magicians of Egypt did so with their spells; and Pharaoh's heart hardened, and he did not heed them, as the Lord had spoken” (Exodus 7:22). “The magicians of Egypt did so” – this teaches that they believed it was an act of sorcery. “With their spells [belateihem]” – Rabbi Aivo bar Nagrei said that Rabbi Ḥiyya bar Abba said: Belateihem is an act of demons; belahateihem (Exodus 7:11) is an act of sorcery. Likewise it says: “And the flame [lahat] of the ever-turning sword, to guard the way to the tree of life” (Genesis 3:24), as all acts of sorcery are performed by angels of destruction. “Pharaoh turned and came to his house, and he did not take this to heart either” (Exodus 7:23). “Pharaoh turned” – he was not concerned, and did not take heed of God’s plague. “All the Egyptians dug around the Nile for water to drink, as they could not drink from the water of the Nile” (Exodus 7:24). “All the Egyptians dug around the Nile” – Rabbi Yehuda says: Only [the water] in the Nile was afflicted. Rabbi Neḥemya says: [The water] above and below [the ground] was afflicted; the water of all of Egypt was afflicted with blood. Rabbi Yehuda said to him: ‘How do I interpret “All the Egyptians dug around the Nile.”’ He said to him: ‘Because the Egyptians were saying that all the water that Moses and Aaron saw were turned into blood, and they would dig to obtain water that their eyes had not seen.’ (However, they did not actually find water, as even the water underground had turned to blood. ) Rabbi Berekhya said: What is that which is written: “All the water that was in the Nile turned into [vayehafekhu] [blood]” (Exodus 7:20)? This is analogous to a servant who was being beaten by his master on his stomach, and he would turn himself around and receive the beatings on his back. So, too, the Nile would reverse [mehapekh] itself so that the plague would not affect it, but it was to no avail, as all of its water turned into blood. Rabbi Yosei bar Avin said: A generalization, a detail, and a generalization, you may infer only matters similar to the detail. “Over the water of Egypt” (Exodus 7:19) – this is a generalization; “over their rivers, over their streams, and over their ponds” (Exodus 7:19) – this is a detail; “and over all their pools of water” (Exodus 7:19) – this is another generalization. What do you include [in the inference]? Everything that is similar to them. (That is, the water in the vessels did not turn to blood.) What is “and in the wood and in the stone” (Exodus 7:19)? Our Rabbis, of blessed memory, say: Even their idols were afflicted with blood, as it is stated: “They say to wood: You are my father” (Jeremiah 2:27). Another interpretation: “And in the wood and in the stone” (Exodus 7:19) – the water that they would drink with a Jew in one vessel, in a wooden vessel or in a stone vessel, would be transformed into blood in his mouth. Some say that even their pedestals and their lavatories were afflicted with blood. When one of them would go and sit on a bed, on a stone, or on a boulder, they would ruin their garments with blood. Likewise, it says: “The blood was throughout the land of Egypt” (Exodus 7:21.
R. Eliezer says: A scroll and a sword descended intertwined from heaven. He said to them: If you observe the Torah written in the one, you will be saved from the other; if not, you will be smitten by it. And where is this articulated — (Bereshith 3:24) "And He drove the man out (of Eden), and He posted east of Eden the cherubs and the flash of the revolving sword to guard the way of the tree of life."
1. And He drove (ויגרש) the Adom (Man) (Bereshis 3:24) - from here learn that The Holy One Blessed Be He gave to him (Adom) a divorce (גירושין) like a woman (that is like husband would give a divorce document to his wife whom he wishes to divorce). And He placed from the east (מקדם) of Gan Eden the Cheruvim (type of Angels) - from here learn that the Cheruvim came before (קדמו) of all of the Act of Creation. with a bright blade of a revolving sword - this is Gehinnom (Hell). to guard the way - this is Derech Eretz (literally the 'Way of the Land', different meanings, here Basic Human Decency, Proper Conduct or similar). of the Tree of Life - we learn that Derech Eretz comes before (i.e. has priority) over the Tree of Life. And there is no 'Tree of Life' except Torah, as is said it is a Tree of Life for all whose grasp on it (Mishlei 3:18).
Another matter, “and for one who sets [vesam] his path” – Rabbi Yanai said: It is written vesham, (The word vesam is written with a sin, which can also be read as a shin, such that the word is vesham. ) [indicating] that one who assesses [deshayem] his path, his value is great. There was an incident involving Rabbi Yanai who was walking along the way, and he saw a certain person who was exceedingly distinguished in dress. (Rabbi Yanai mistook him for a Torah scholar based on his appearance.) He said to him: ‘Would the Rabbi [agree to] be received as a guest with us?’ He said to him: ‘Yes.’ He took him into his house and gave him food and drink. He tested him in Bible, but did not find him knowledgeable; in Mishna, but did not find him knowledgeable; in agadda, but did not find him knowledgeable; in Talmud, but did not find him knowledgeable. He said to him: ‘Take and recite the blessing.’ (Take a cup of wine and recite Grace after Meals.) He said to him: ‘Let Yanai recite the blessing in his house.’ He said to him: ‘Are you able to repeat what I say to you?’ He said to him: ‘Yes.’ He said to him: ‘Say, the dog ate Yanai’s piece of bread.’ [The guest] stood and grabbed [Rabbi Yanai] and said to him: ‘My inheritance is with you and you are preventing me from it.’ He said: ‘In what sense is your inheritance with me?’ He said to him: ‘One time, I was passing before a school and I heard the voices of the children saying: “Moses commanded us Torah, the inheritance of the congregation of Jacob” (Deuteronomy 33:4). “The inheritance of the congregation of Yanai” is not written here, but rather “the congregation of Jacob.”’ (The guest was saying to Rabbi Yanai that he had just as much a stake in the Torah as the Torah scholars, and by calling him a dog Rabbi Yanai was denying him that right (Matnot Kehuna). ) He said to him: ‘Why did you merit to eat at my table?’ He said to him: ‘In all my days, I never heard a bad word and related it to its subject, and I never saw two [people] quarreling with one another and did not make peace between them.’ He said: ‘You have so much civility to your credit, and I called you a dog?’ He applied in his regard: “And for one who sets his path” – one who assesses his path, his value is great. As Rabbi Yishmael bar Rav Naḥman said: Civility preceded the Torah by twenty-six generations. That is what is written: “To guard the path to the tree of life” (Genesis 3:24). “Path,” this is civility, and then “the tree of life,” this is the Torah. “I will show him the salvation of God” (Psalms 50:23), Rabbi Abahu said: This is one of the verses in which the salvation of the Holy One blessed be He is the salvation of Israel: “It is for You to save us” (Psalms 80:3). (The verse is understood here to mean: Our salvation is Yours. )
Civility [Derekh Eretz]: The branches and details of civility are many, the teaching of civility being broader than the heavens and the earth. Is it not written about in the words of our Rabbis, may their memory be blessed, in Tractate Derekh Eretz; and further explained in the books of the masters of ethics [mussar], such as the holy book, Reishit Chochmah at the end, the book Shnei Luchot HaBrit, and the book, Shevet Mussar (Chapter 16) in the [ethical] will attributed to R. Eliezer the Great? Whoever is someone who desires life (alluding to Psalms 34:13) should study the refined search to guard the path to the tree of life (alluding to Genesis 3:24). For they truly said (Vayikra Rabbah 9:3), "Civility preceded the Torah." And especially someone who is in the category of a Torah scholar — if he does not have civility, behold, he desecrates God and the Torah. And we have learned (Avot 3:10), "Anyone from whom the spirit of creations find pleasure, from him the spirit of God finds pleasure." And this is the great principle about civility: One should do what is good and straight in the eyes of God and man, negate his will before the will of others, and have an awareness of other people. And one has not fulfilled his obligation with all that a person learns about the laws of civility until he becomes wise and understands [what to do] on his own. For these are things that have no measure. Rather, everything is according to the place and the time, and according to who he is as a person, to interact with each person according to their traits and to get to what the other is really thinking and to do his will if it is not against the will of the Creator.
I am surprised that when it comes to smallpox outbreaks, which spreads from child to child, why do people not take their children out of the city? In the future, the fathers will be responsible for the deaths of their children who are nursing, and have committed no sin, and those who are weaned and have committed no sins, and died from the sickness whose fathers did not take them away [from the city]. Every man who fears god should fear every eventuality. These things that are included in protecting the body are included in the warnings of (Devarim 4:9) 'take utmost care and watch yourselves scrupulously' and this is also the way of the world to take care of one's body since it is the container that the soul is wrapped up in so it will be a throne for the soul.
Regarding involuntary manslaughter, discussed in 21,13, the penalty of exile to a city of refuge parallels Adam's expulsion from Eden. Adam's sin had been due to the serpent's power to seduce. This had resulted in death being introduced in the universe (Genesis 2,17). When the Torah writes here מכה איש, when a man kills, it means Adam who was the first איש, individual, to cause death. Anyone who causes death is subject to "you are dust and to dust you shall return" (Genesis 3,19). The repetition of the expression מות תמות, in Genesis 2,17, is our clue to transmigration of souls, to the concept that several re-incarnations may be necessary for man to achieve his תכלית, his allotted task on earth. However, the principal meaning of the line was never that death would occur immediately after the sin had been committed. After all, Adam was 930 years old before he died (Genesis 5,5). His sin was comparable to an inadvertently committed act since it had been due to the outright seduction by the serpent. This is the reason a person guilty of involuntary manslaughter only has to be exiled to a city of refuge.
One of the most striking parallels lies in the figures who appear only twice in the Torah, once in the Garden of Eden, a second time in the Tabernacle, namely the cherubim. (Genesis 3:24; Exodus 25:20–21, 26:1, 31.)
The twin perspectives of the priest and prophet correspond to the twin perspectives on creation represented respectively by Genesis 1:1–2:3, spoken in the priestly voice, with an emphasis on order, structure, divisions and boundaries, and Genesis 2:4–3:24, spoken in the prophetic voice, with an emphasis on the nuances and dynamics of interpersonal relationships.
מזרחה שמש, “on the east side facing the sun” All the murderers listed in the Bible fled eastward. Adam, whose penalty for eating from the tree of knowledge was supposed to be death, fled in that direction, seeing that he had caused the mortality of every human being. (Compare Genesis 3,24, “he took up residence east of gan eden). Kayin who had murdered his brother) settled also in the east as we know from Genesis 4,16.
AND SETTETH ABLAZE. Va-telahet (and setteth ablaze) (In other words, va-telahet means and setteth ablaze.) is related to the word lahat (flaming) in and the flaming sword (Gen. 3:24).
I, EVEN I. (Literally, I, I am He.) The word I is written twice. (For emphasis.) Compare, I, even I (Literally, I, I.) (Is. 51:12). On the other hand, its (The meaning of I, I am He.) meaning might be, I am He, and I do not change. (I, I am always He. I do not change.) The latter is the correct interpretation, for God has no co-worker. (To whom one can attribute certain acts of God. This clause paraphrases And there is no god with Me.) I am He that put Israel to death, and I will bring them back to life. Look, they were not saved. (The Israelites whom God put to death.) There is none that can deliver you out of My hand, even you out of My hand, (If it is not a scribal error then I.E. is repeating himself for purposes of emphasis.) until I execute My judgment upon you. Many say that we can derive the existence of life in the future world from this verse. (See Talmud Sanhedrin 91b; Peshachim 68a, and Sifre on this verse.) They offer proof from the fact that Scripture first states, I kill and then, I make alive. (According to this interpretation, I kill and I make alive refers to the same person.) It similarly reads, The Lord killeth, and maketh alive (I Sam. 2:6). He bringeth down to the grave, and bringeth up (Ibid.) is proof. (That Scripture speaks of one and the same person.) Others offer proof (Of the existence of life after death.) from: And surely your blood of your lives (nafshotekhem) (Nafshotekhem may be rendered, your souls.) will I require (Gen. 9:5). (This verse proves that man has a soul.) Also from And it shall be righteousness unto us (Deut. 6:25); (According to this interpretation it shall be implies a future world, for otherwise Scripture employs the present rather than the future tense.) for that is thy life (Deut. 30:20) in the world to come, (The Talmudic interpretation of the clause quoted. See Kiddushin 40a.) and the length of thy days (Ibid.) in this world; (The Talmudic interpretation of the clause quoted. See Kiddushin 40a.) that it may go well with thee (Deut. 5:16). (According to the rabbis this verse alludes to life in the word to come. See Kiddushin 40a.) Rabbi Hai Gaon, of blessed memory, says that Scripture had no need to state clearly that a future world exists because it was known by tradition. I believe that [Scripture does not speak of a future world] because the Torah was given to all. It was not given to an individual alone. The topic of the world to come is not comprehended by even one in a thousand, for it is very abstruse. The reward in the world to come is contingent on the nature of the soul. (According to I.E. one cannot understand the nature of the soul unless he has mastered the sciences. “[A]…person who did not study psychology will not understand the five ways in which a human being’s soul is similar to its creator. One cannot know the latter if one has not studied the very intricate sciences dealing with the heavens and the earth” (Yesod Mora 1, Strickman translation, p. 22).) The reward (Given in the future world.) is given for the service of the heart. (Observing the commandments with one’s heart, for they develop the soul. “Pay attention and note that all precepts written in the Torah, transmitted by tradition, or enacted by the Rabbis, aim at perfecting the heart” (Yesod Mora, Chapter 8, p. 100).) The latter consists in comprehending the works of God, (The reference appears to be to the sciences. “Man’s soul is unique. When given by God, it is like a tablet set before a scribe. When God’s writing, which consists of the categorical knowledge of the things made out of the four elements, the knowledge of the spheres, the throne of glory, the secret of the chariot, and the knowledge of the Most High, is inscribed on this tablet the soul cleaves to God the Glorious while it is yet in man and also afterward when its power is removed from the body.” (Yesod Mora, Chapter 10, p. 143. See also Chapter 7, p. 107, “The intelligent person will…study the scienees…he will isolate himself for the purpose of studying and meditating upon God’s law and observing the Lord’s precepts…God’s right hand of bliss will be eternally upon his soul when it separates from the body.”) for they are the ladder whereon one ascends to the level of understanding the knowledge of God, which is what is most important. Observe, the Torah itself explains to the intelligent the topic of the tree of life. (The tree of life alludes to eternal life. See I.E. on Gen. 3:24 (Vol. 1, p. 78). Also see previous note.) Behold, there is a power by which one can overcome the cherubim. (Which prevent man from reaching the tree of life. See Gen. 3:24. According to I.E. the cherubim symbolize the distractions (e.g., lust, materialism) which prevent man from developing His soul.) The one who eats from the tree of life (The person who acquires wisdom and develops his soul.) gains eternal life like the ministering angels. The psalm of the sons of Korah similarly reads, Hear this, all ye peoples…(Ps. 49:2). (And goes on to speak of the future world.) The secret (To this psalm.) is But God will redeem my soul from the power of the nether-world; For He shall receive (take) me. Selah (Ps. 49:16). (In other words, this psalm teaches that there is a future world. I.E. makes this same point in his commentary on Psalms.) Scripture similarly states, And afterward receive (take) me with glory (Ps. 73:24). Both verses employ the word “taking” as Scripture does in the account of Enoch (See Gen. 5:24.) and Elijah. (II Kings 2:2-10.) Now, since Scripture states, But God will redeem my soul [from the power of the netherworld] (Ps. 49:16), how could it say, For too costly is the redemption of their soul (Ps. 49:9)? (This verse implies that there is no future world.) The intelligent will understand. (That Ps. 49:9 applies to physical death and Ps. 49:16 to deliverance from spiritual extinction (Weiser). See I.E. on Ps. 49:16.)
ותלהטהו And it burned him. Comp. להט flame (Gen. 3:24).—They will confess that their forefathers were blind with regard to their hearts, and had no understanding.
A Midrashic approach based on Tanchuma Massey 12: “the words: ‘he who kills a person inadvertently,’ emphasise the fact that the deed was inadvertent not accompanied by malice.” If a person who had killed intentionally were to claim that his deed had been committed inadvertently the city of refuge does not afford him any refuge even if he had already reached it. He would be removed even from the Holy Altar in the Temple and convicted. We know this from Exodus 21,14: ”if someone kills a person deliberately, using subterfuge, you shall even remove him from My Altar to apply the death penalty to him.” We find that this is precisely what happened to Yoav, David’s commander-in-chief, who held on to the corners of the Altar in order to escape prosecution for murder (Kings I 2,28). He was forcefully removed and executed by Benayahu. On the other hand, we find that the law to exile an involuntary murderer dates back already to the very beginning of human history when David exclaimed in Psalms 25,6: “O Lord be mindful of Your compassion and Your faithfulness; they are as old as time.” According to the Midrash we quoted David said to G’d: ”Your compassion and faithfulness extend to the inadvertent killer of a human being for whom You have prepared a city of refuge seeing that such killer who did not kill intentionally is not guilty of death. This compassion of Yours dates back to the time You created man.” Although Adam brought death into the world, You did not kill him but You only exiled him as we know from Genesis 3,23: “He exiled him from Gan Eden.” We also have a verse describing this as an expulsion (verse 24 immediately following). [I suppose the Midrash bases itself on the repetition of the reference to Adam being expelled. Ed.]
In Bereshit Rabbah 21,14 we find that Rabbi Abba interprets the words (Genesis 3,24 ) את החרב המתהפכת, as a reference to circumcision. He explains his reason as being Joshua 5,2 where the instruments used to circumcise the people are described as חרבות צורים “swords of flint.” The other Rabbis consider the word חרב in that verse in Genesis 3,24 as referring to the Torah. They point to Psalms 149,6 וחרב פפיות בידם, “and a two-edged sword in their hands,” as their reason. Rabbi Abdimai also interprets the entire verse there as connected to both Gehinom and circumcision; he considers circumcision as an insurance against a Jew becoming a permanent victim of Gehinom. G-d is portrayed as asking; “who will save My children from the blazing fire (in Gehinom)? The answer given is that the rite of circumcision will be the instrument saving Jews from Gehinom and its fires.
Viewed from an homiletical point of view, you might well ask what possible “work” there was in such a perfect garden in which all the trees had already grown and produced fruit without any input by man? Moreover, G-d had even provided irrigation by means of rivers so that man certainly did not have to perform any “labour,” something always associated with the word לעבד? We therefore need to understand the word לעבדה as a reference to Torah study and the word לשמרה as a reference to observance of the Torah’s commandments. This is why such observance is referred to in Genesis 3,24 as לשמור את דרך עץ החיים, “to guard the path of the tree of life.” We have other verses in Scripture which refer to Torah and the observance of its statutes as the “tree of life,” such as Proverbs 3,18 עץ חיים היא למחזיקים בה, “she is a tree of life for those who take hold of it.” Another Midrashic explanation sees in the words לעבדה ולשמרה, a reference to the Sabbath, seeing that the Torah described the six weekdays as days on which we are to work; (compare Exodus 20,9 ששת ימים תעבד, “for six days you will work, etc.”). Still another Midrashic explanation sees in the words of our verse a reference to the sacrifices The word לעבדה paraphrases Exodus 3,12 תעבדון את האלוקים על ההר הזה, “you will offer sacrifices to G-d on this Mountain.” The word ולשמרה is also a reference to certain sacrificial rituals as it paraphrases Numbers 28,2 תשמרו להקריב לי במועדו, “you will guard it to sacrifice for Me at its appointed season.”
לא יתיצב איש בפניכם, פחדכם ומוראכם יתן ה' אלו-היכם על פני כל הארץ אשר בה כאשר דבר לכם, “no man will remain standing upright before you (on account of you); the Lord your G’d will give the fear of you and the terror of you all over the land on which you set foot, just as He has said.” This verse contains 72 letters corresponding to the 72 letters (number 72) in the tetragrammaton when spelled in a certain manner, adding the following letter to the original one. [י+יה+יהו+יהוה =72. Ed.]. This name is invoked by people familiar with Kabbalah when they want G’d to counteract fears experienced on journeys into uncharted territory. When Moses adds the words כאשר דבר לכם, “as He has said to you,” he refers to Exodus 23,27: “the fear of Me I shall send ahead of you.” This is also what Moses had prayed for at the end of the Shirah in Exodus 15,16: “may fear and terror fall upon them.” He wanted the attribute of Justice to be constantly poised against the enemies of the Israelites both then and in the future. This is also the method employed by G’d in His dealings with the righteous as we know from Psalms 91,11: “for He will order His angels to guard you wherever you go.” This is a reference to G’d’s “sword” which has 16 facets which are instructed to smite the adversaries. I have explained this matter in connection with Genesis 3,24. We have three veses in Scripture referring to this “sword of G’d” in Leviticus 26,25, Isaiah 27,1 and Genesis 3,24. In our paragraph the Torah simply assures us that if we keep all the commandments He will deliver into our hands all the far more powerful nations surrounding us and that we would inherit their possessions. This is why the Torah also had to caution us not to be afraid of the pagans. Anyone who is afraid of someone made of flesh and blood is deficient in his trust in G’d’s promise. This is the reason why fear itself is one of the greatest obstacles our soul encounters in its effort to trust G’d absolutely. Such people may become the architects of their own misfortune although none had been decreed against them. People who are saved from all troubles are the ones who take to heart Deut. 20,5 and Psalms 40,8: “he puts his trust in the Lord.”
A Midrashic approach: “If I were to whet My sword, with a flashing blade, says the Lord, I would destroy the world;” What can I do to prevent this (rhetorical question)? My hand must grasp judgment.” So far the words of the Midrash. You know already that whenever the “sword” of G’d is mentioned that this is a reference to His attribute of Justice. Examples are Isaiah 66,16: “with His sword against all flesh,” or Psalms 2,21: “save my life from the sword,” and similar verses in which the word חרב is featured. A man is supposed to constantly be conscious of the impending attack by the attribute of Justice. We have a full verse in Job 19,29 where the author cries out: “”be in fear of the sword, for your iniquity is worthy of the sword. Know there is a judgment.” The thrust of the verse is to remind people that what transpires in this universe is not accidental or coincidental, but is part of a master plan.” I have already commented on Genesis 3,24 where the flashing blade of the sword guarding the entrance to Gan Eden is mentioned, as well as on Deut. 7,24, that G’d’s sword is extremely sharp, has 16 blades. When the Torah speaks here of חרבי followed by ותאחז, this is an allusion to the 16-sided blade of G’d’s sword by which the wicked will be judged, and which even the righteous have reason to be afraid of; however, (under the appropriate circumstances) this sword is entrusted to the righteous. This is the meaning of the שיר חדש, the new song which will be sung by them in the future, as we know from Psalms 149,6: “with paeans to G’d in their throats and many-bladed swords in their hands.“ The sages amend the word בידם, “in their hands,“ to be read as בי-ה as referring to 16 blades. [The number 15 i.e. י-ה, may refer to the additional number of blades. Ed.]
מזרחה שמש, “toward the rising sun.” Our sages have said that anyone who kills a person has to flee eastward in the direction of the rising sun. Mortality was decreed upon man who was placed by G’d in Gan Eden which the Torah had described as east, i.e. מקדם. Exile is a reminder of this tragic first (disobedience) error committed by man. We also know that Kayin, who had slain his brother Hevel, was exiled in an easterly direction as he is reported subsequently to have settled in the land of Nod, east of Eden (Genesis 4,16).
ונתת אל חושן המשפט את האורים ואת התומים , “you are to place within the breastplate the Urim and the Tumim, etc.” The Torah introduces both the Urim and the Tumim with the letter ה in front as if we were dealing with known phenomena whereas in fact they have never been mentioned before. They had never been mentioned as being either part of the furnishings of the Tabernacle or as being part of the priestly vestments. Seeing that later on when the various furnishings and vestments are being described as having been made, we never read of ויעש את האורים ואת התומים, “he made the Urim and the Tumim,” it is clear that they were not something fashioned by craftsmen. They were something fashioned directly by celestial input. This is the reason they were introduced as a known quantity, something which had been in existence already. We observe something parallel in Genesis 3,24 when the Torah reports וישכן מקדם לגן עדן את הכרובים, “He positioned east of Gan Eden the cherubs, etc.” We had never been told of the existence of cherubs. There too the letter ה in front of the word כרובים taught us that such cherubs had already existed though we did not know of them seeing they had come from an extra-terrestrial domain. The fact is that the words Urim ve-Tumim are the description of the names of holy beings by means of whom the High Priest was able to divine certain events in the future and to announce them to the people who had inquired about them. The two names Urim, Tumim, represent two different parts of such divine messages. The first refers to the lighting up of letters on the breastplate which were visible to the High Priest and enabled him to place the respective letters into sequences which formed an intelligible message. The flashing of the respective letters on the breastplate was called Urim, whereas the combining of these letters into an intelligent message by properly arranging the letters in question was called Tumim [from the words אור, light, and תמים, perfect, whole. Ed.] The holy name of the Lord was written on a parchment the High Priest folded underneath the breastplate so that the parchment was covered by the stones above and the fabric underneath. Moses placed the parchment inside the breastplate only after he had dressed Aaron in his vestments. This is the meaning of the verse in Leviticus 8,8: “He placed upon him the breastplate and he put inside the breastplate “the Urim and the Tumim.” It was one of a number of levels of divine revelations such as Ruach hakodesh, Holy Spirit, which is considered a higher level than the revelation called Bat kol, “heavenly echo.” The communications received by the High Priest by means of the Urim ve-Tumim ranked below that called Nevuah, prophecy. We have been told in Berachot 4, that the reason the Urim and Tumim were called by these names is that the first word, i.e. Urim refers to their ability to convey what they had to say by means of light, i.e. the flashing of the letters we mentioned. The word Tumim, on the other hand, means that they would bring their message to an intelligible conclusion, i.e. their predictions would come true. These two phenomena were also known as כרתי ופלתי as we know from Samuel II 20,23, the names suggesting that the answers given to questions directed to these High Priests equipped with the breastplate were clear and unmistakable. When someone asked the High Priest concerning a future event and he received an answer based on the pronouncement of the Urim and Tumim as interpreted by the High Priest he would find that the event forecast would indeed occur. The High Priest would stand with his face towards the Holy Ark when referring the petitioner’s question to G’d for an answer. The person making the inquiry would stand behind the High Priest. He would not phrase his question or inquiry in a loud voice but would speak like people who engage in prayer not expecting anyone near them to hear the details of their prayer. Immediately after the petitioner had uttered his request the High Priest would be granted a measure of Holy Spirit and he would look at the breastplate and he would see the prophetic message flash on the breastplate’s letters, (such as עלה or לא תעלה in the event that the king had inquired if to engage in a certain war and if he would be successful.) The only people entitled to use this facility were the King or the community as a whole as has been pointed out in Yuma 71.
I have observed the ways of the violent: – meaning, I have done according to the work of the wicked and the violent. The learned Rabbi Abraham ben Ezra expounds: "Let my sentence come forth from Thy presence so that Thou punish me if Thine eyes regard not the right !" But all this seems to me far-fetched, and to me it seems more probable that it should be taken as (ibid. 9:5) "For Thou hast maintained my right and my cause" of which the interpretation is: Thou shalt exact judgment for me from my enemies; and so, from Thy presence let my judgment come forth may mean that Thou wilt exact judgment for me from mine enemies. Thine eyes regard right: Thou seest that with me is right and with them wickedness and violence. And so the greater part of the Psalm has reference to (his) enemies, as he says (infra, 7), "From those that rise up against Thy right hand." And he says (also) (ibid. 9): "From the wicked that spoil me." You see that the Psalm speaks of his enemies, and it was on account of them he was seeking mercy; and he says that God will look upon the uprightness of his deeds and see that his enemies hate him without cause. He says also, Thou hast proved my heart, for Thou dost prove hearts, and knowest if my words are (those of) truth. Thou hast visited me in the night: and in the night – i.e. at a time when a man thinks of so many matters, when he is free from the business of the world and has no work to do – at night and at the time when he is awake and thinks – and Thou hast visited my heart and my thoughts, and hast tried me and found in me only good. And from my thoughts no word has proceeded save only according to the tenor of my heart, as he says: out of no feigned lips; and this is the meaning of I have resolved that my mouth shall not offend. And as I am strict with myself, so I warn others of what I see. This is the meaning of what he says: As for the works of man, by the word of Thy lips: in (the light of) what Thou hast commanded and warned, I am considering the works of man and keeping from them transgressions. And this is the meaning of: I have marked the paths of the violent: I have prevented a man from walking in the paths of the violent and wicked. And similarly, (שמר is used in the verse) "to keep (guard) the way of the tree of life" (Gen. 3:24), "so that one should not walk in it"; so also "the keeper of the park" (Neh. 2:8). After setting forth before God the uprightness of his mouth and heart and deeds, he supplicates God to support his steps lest they stumble before his enemies, and says:
AND THOU SHALT PUT IN THE BREASTPLATE OF JUDGMENT THE URIM AND THE THUMMIM. Rabbi Abraham ibn Ezra thought to display wisdom in the matter of the Urim and the Thummim, by saying that they were made by a craftsman from gold and silver, and he continued his discussion of them in this vein, for he thought that they were akin to the forms which the astrologers make in order to know the thoughts of the one who comes to ask of them [about the future]. But what [Ibn Ezra] said is of no import. Rather, the Urim and the Thummim are as Rashi has written: “This was an inscription of the Proper Name of G-d which was placed between the folds of the breastplate.” It was for this reason that the breastplate had to be double (Verse 16.) [i.e., made of a material that was folded in order to form a sort of bag, into which the Urim and the Thummim — the sacred Names of G-d, as explained further on, — were placed by Moses]. The proof for this is that in the work of the craftsmen the Urim and the Thummim are not mentioned at all, neither in the command nor in the [description of the] making thereof. Now concerning the garments He details: And he made the ephod, (Further, 39:2.) and he made the breastplate, (Ibid., Verse 8.) but it does not say, “and he made the Urim and the Thummim.” And if it were the work of a skilled engraver He would have dealt with it in greater length than with all [the garments]. Even if perhaps He desired to shorten the discussion about them on account of their profundity, He would at least have said here, “and thou shalt make the Urim and the Thumim as it has been shown to you in the mount; of pure gold — or purified silver — you shall make them.” moreover, you will notice that He did not use the definite article in connection with any of the vessels [of the Tabernacle] which had not been previously mentioned. Instead, He said, and they shall make an ark; (Above, 25:10.) and thou shalt make a table; (Ibid., Verse 23.) and thou shalt make a candelabrum, (Ibid., Verse 31) and thus too in connection with all of them. In the case of the Tabernacle, however, He said, And thou shalt make ‘the’ Tabernacle, (Ibid., 26:1.) because He had already mentioned it [in saying], And let them make Me a Sanctuary. (Ibid., 25:8.) Now with reference to the Urim and the Thummim He said, And thou shalt put in the breastplate of judgment ‘the’ Urim and ‘the’ Thummim. He did not command him as to the making of them, and yet Scripture mentions them with the definite article! Moreover, Scripture mentions them with reference to Moses only, saying by way of command, and thou shalt put in the breastplate of judgment…; similarly, at the time of making them it says, and in the breastplate he put the Urim and the Thummim, (Leviticus 8:8.) since they were not the work of craftsmen. Neither craftsmen nor the congregation of Israel had any part whatsoever in their making or in their donation, for they were a secret transmitted by the Almighty to Moses, and he wrote them in holiness. They (In Ricanti [quoting the language of Ramban]: “Or they were…”) were thus of heavenly origin, and therefore they are referred to without any specification and with the definite article, in a similar usage to that which we have in the verse, and He placed at the east of the garden of Eden the cherubim. (Genesis 3:24. Here too Scripture uses the definite article [‘the’ cherubim] and yet nowhere previously do we read concerning them (Bachya).) Now Moses took the inscription of the Urim and the Thummim, and placed them in the breastplate of judgment after he had clothed Aaron with the ephod and the breastplate, as it is said, And he put the ephod upon him, and he girded him with the skilfully-woven band of the ephod… And he placed the breastplate upon him; and in the breastplate he put the Urim and the Thummim. (Leviticus 8:7-8.) For only after [Aaron was already clothed with the ephod and the breastplate] did Moses place the Urim and the Thummim between the folds of the breastplate. Thus the Urim and the Thummim were the holy Names of G-d, and it was by virtue of the power residing in these Names that the letters inscribed upon the stones of the breastplate would light up before the eyes of the priest who inquired of their judgment. (Numbers 27:21.) For example, when they inquired, Who shall go up for us first against the Canaanites, to fight against them, (Judges 1:1. — Scripture continues [in Verse 2]: And the Eternal said: ‘Yehudah ya’aleh’ (Judah shall go up).) the priest fixed his thoughts on those Divine Names which were the Urim [literally: “lights”], and the letters forming the name Yehudah lighted up before his eyes, and [for the word ya’aleh — “he shall go up”] the letter yod lighted up from the word Levi, (The twelve stones in the breastplate bore the names of the twelve tribes of Israel. Since there was no letter tzade amongst these names, the patriarchs’ names [Avraham, Yitzchak and Yaakov] were also inscribed upon the stones. Finally to include the letter tet the words shivtei Y-ah (“the tribes of G-d”) were also written upon them (Yoma 73 b). The answer given to the priest who inquired of the Urim and Thummim was through the gleaming forth of the letters written upon the stones. Thus when the tribes asked, Who shall go up for us first against the Canaanites? the name Yehudah gleamed forth, and as for the word ya’aleh, the yod of Levi lighted up etc.) the ayin from Shimon, the lamed from Levi, and the hei from Avraham which was also written there, according to the opinion of our Rabbis, (Yoma 73b. See Note above.) or perhaps the hei from Yehudah lighted up a second time. Now when the letters lighted up before the eyes of the priest, he did not yet know their arrangement [that is, how these letters were to be grouped together into words], for from the letters forming the words Yehudah ya’aleh (Judah shall go up), it is possible to form the words: hoy heid alehah, (“The echo of woe upon it.”) or hie al Yehudah, (“Lamentation upon Judah.”) and very many other words. But then there were other sacred Divine Names [in the fold of the breastplate] called Thummim [literally: “perfection”], through whose power the priest’s heart was made perfect to understand the meaning of the letters which lighted up before his eyes. Thus, when he fixed his thoughts on the Divine Names in the Urim, and the letters lighted up, he would then immediately turn and fix his thoughts on the Divine Names in the Thummim, whilst the letters [of the Urim] were still lit up before him, and then it came to his mind that they combine to form the words Yehudah ya’aleh (Judah shall go up). This knowledge [of how to combine the letters that lit up in the breastplate into words], is one level of the degrees of Ruach Hakodesh. (Literally: “The Holy Spirit.” See Moreh Nebuchim II, 45, beginning: “second degree of prophecy.”) It is lower than prophecy, and higher than the Bath Kol (Literally: “echo” or “reverberating sound.” It is here used in the sense of a Divine Voice which on certain occasions was heard coming forth from the Holy of Holies (Sotah 33 a).) which served [Israel] in the Second Sanctuary after prophecy had ceased, and after the Urim and Thummim had ceased, just as our Rabbis have mentioned. (Yoma 21b.) It is possible that after Moses placed the sacred Names of the Urim and Thummim in the breastplate, they became known to the great Sages of Israel, having been transmitted to them from Moses together with the secrets of the Torah. Hence we find that David possessed an ephod (I Samuel 23:6.) , which was similar to the ephod of Moses, and together with it was a breastplate similar to the holy breastplate [in the Tabernacle]. It appears, however, that [instead of being made of gold, blue-purple etc.] it was made of linen, just as it says of Samuel that he was a child, girden with a linen ephod, (Ibid., 2:18.) and of Nob, the city of priests, it is said, fourscore and five persons that did wear a linen ephod. (Ibid, 22:18.) They would clothe a priest who was of the sons of the prophets, (II Kings 4:1. A term denoting the disciples of the prophets, or those who sought the prophetic gift.) and inquire of him [regarding certain events] and at times they were answered, just as Rabbi Abraham ibn Ezra thought on this point. However, as far as that which he [Ibn Ezra] said, that if [Rashi] had seen the responsum of Rabbeinu Hai, (The last of the Gaonim. He was a son of Rabbeinu Sherira Gaon (see Vol. I, p. 97, Note 477). — Rabbeinu Hai Gaon wrote in a responsum that by invoking the Proper Name of G-d, or the names of the angels, one could not predict future events. Using this responsum as a basis, Ibn Ezra commented that if Rashi had seen this responsum he would not have written that the Urim and Thummim were inscriptions of the Proper Name of G-d etc. [as quoted above]. — To this comment of Ibn Ezra, Ramban answers caustically: “We have already seen this responsum of Rabbeinu Hai and have pondered its meaning, and we do know that it was Ibn Ezra’s understanding that did not grasp it.”) he would not have explained as he did, [that the Urim and Thummim were inscriptions of the Proper Name of G-d] — now we have already seen that responsum and have considered it, and we know [for a certainty] that it was Rabbi Abraham whose opinion [shows that he] did not grasp it.
בלהטיהם The Targum renders this by בלחשיהון: with their secret spells. There is no other example of this word in the Bible. One may compare it to the first word in (Genesis 3:24) “the להט of the sword that turned round” — it appeared to turn round through some magic spell.
"All green herbs (yerek esev):" The green of the herb, which means to say green herbs (or grasses), as below (Genesis 3:24) "the glow of the sword" [means] a sword that is glowing; and (Esther 10:3) "accepted by many of his brothers" [means] to his many brothers. And behold, He gave to man all seed bearing herbs and all fruit trees; and to the other animals only the green herbs, which grow without planting. And the intention of this is because man has the intelligence to plant, and this is not the case with other animals. And it should not be derived from this that fruit of trees were forbidden to animals, like the opinion of Grotius; or that [here] Moshe did not speak with exactitude like the opinion of Clericus, when, in fact, the language is very exact. Since He did not give control to other [animals] over seeds and the fruit of trees, as He did not give them intelligence to sow and plant in all places that they would want, like He did for man. And behold, one should ask why He didn't mention the eating of meat - not with man and not with animals. And many already believed that the slaughter of animals was not permitted before the flood. And this is very unlikely; since in his nature and the build of his body and the shape of his teeth, man is fashioned for the eating of both [plants] and meat as one; and if it was not the will of the Creator that he should eat meat, He would not have formed his body [in this way]. And it appears to me that the permission to eat meat is included in the expression, "and have dominion over the fish of the sea, etc." Since [in the case of] Noach (Genesis 9:2-3): after He said, "and your awe and dread will be upon all the animals of the earth, etc... into your hands are they given," He explained and said "every crawling thing that lives on the earth, for you shall it be to eat." But to Adam, He did not need to explain further, while with Noach; because it was necessary to warn him about the spilling of man's blood, he preceded [that warning] by saying that He was not forbidding the slaughtering of animals. And one can add that the proclamation, "have dominion over the fish of the seas," is a clear proof that the killing of animals was permitted - since, how is it possible to rule over the fish without their coming out of the water and [so] dying? And one cannot say that the intention is to make fish oil and use their teeth after they die, since dominion and rulership is not the use of something [when it is] dead, but to rule over a living body, whether to subjugate it or to kill it. And that which they said [to answer this question] (Sanhedrin 59b), "one used a goat and a mullet to lead [his chariot]," that is not something common [and hence not a good answer]. And my student, Shalom Shimon Modina answered (today, the 23rd of Tammuz, 5625) that there is no absolute proof from here that Adam was permitted to eat meat. Since it is nonetheless possible that the intention of the proclamation, "have dominion over the fist of the sea, etc." is that man should have dominion and rulership over the animals by preventing them from ruling over him and hurting him, and that their killing be permitted to save ourselves - but not to eat them. And even without the fish having to serve man and do his work, behold, that is called dominion over them, since it is in his hand to overpower them that they should not hurt him. And I say that we never find the root, reish dalet hey (have dominion) with this usage, but [rather] to indicate subjugation, and the rulership to force others to [submit] to our will and our pleasure, as in (Leviticus 25:53) "he shall not subjugate him with hard work in front of your eyes," and (Leviticus 26:17) "and the ones that hate you will subjugate you," and so [too] (I Kings 5:4), "Since he ruled over the entire bank of the river," and (Psalms 72:8) "And may he dominate from the sea to the sea:" their sense is control [over] them to take taxes. And at this point, it appears to me that the Holy One, blessed be He, did not want to say to Adam explicitly that he had permission to kill living souls, so that he not accustom his hands to spilling blood. Rather, He said to him that he would rule and have dominion over all animals; and the permission to kill them for the sake of eating them 'was not explicitly said, but implicitly said.' But after the flood - after the earth was filled with violence and all flesh had corrupted its way and the spillers of blood proliferated - then did God explain to Noach and his children that they have permission to kill and eat animals, but they do not have permission for 'a man to kill his brother,' though they should kill murderers.
בלטיהם refers to works of demons. . . This is because demons walk בלט (with stealth). In Sanhedrin 67b it says: R. Aiba bar Nagari said in the name of R. Chiya bar Abba, בלטיהם is works of demons; בלהטיהם is witchcraft. And so it says (Bereishis 3:24), “The להט of the sword. . .” Rashi (Sanhedrin, ibid.) explains בלטיהן as in (Shoftim 4:21): “And she went to him בלאט (with stealth).”
Genesis 2:4-3:24
From the perspective of God in Chap. 1, we now switch to that of humankind (note how the opening phrase in 2:4, “earth and heaven,” reverses the order found in 1:1). This most famous of all Genesis stories contains an assortment of mythic elements and images which are common to human views of prehistory: the lush garden, four central rivers located (at least partially) in fabled lands, the mysterious trees anchoring the garden (and the world?), a primeval man and woman living in unashamed nakedness, an animal that talks, and a God who converses regularly and intimately with his creatures. The narrative presents itself, at least on the surface, as a story of origins. We are to learn the roots of human sexual feelings, of pain in childbirth, and how the anomalous snake (a land creature with no legs) came to assume its present form. Most strikingly, of course, the story seeks to explain the origin of the event most central to human consciousness: death. The narrative unfolds through a series of contrasts: good and evil, life and death, heaven and earth, give and take, knowledge and ignorance, humans and animals, hiding and revealing. Some of these concepts appear literally as key words in the text. The characters also appear through contrasts: man as God’s image and as dust, woman as helper and hinderer, the snake as shrewd and (after the curse) lowly. A further focus is provided by the echoing of the word “eat,” whose connotation changes from sustenance/bounty (2:9, 16) to prohibition (2:17) to misunderstanding (3:1–5) and disobedience (3:6, 11–13), and finally to curse (3:14, 17, 19). Such a flexible use of words sets up a rhythmic drama which, as much of Genesis, bears resemblance to poetry rather than to prose. Part I of the story (Chap. 2) sets the stage in the garden, focusing on Adam, “Everyman” (see Cambridge Bible Commentary, Gen. I–II). God is here regularly called “YHWH, God,” a rare designation which may suggest a preexpulsion view of the wholeness of God as well as of humankind. Man continues his status as “God’s image” (1:26–27), imitating the divine act of giving names (1:5, 8, 10). He is also nevertheless a creature of the dust, both at the beginning (2:7) and end (3:19) of the story. The bridge to Part II (Chap. 3) is deftly accomplished by linking two identicalsounding words in the Hebrew, arum (here, “nude” and “shrewd”). The choice of the snake as the third character is typically ancient Near Eastern (it is so used in other stories about death and immortality, such as the Gilgamesh Epic from Mesopotamia). Some interpreters have seen sexual overtones in this choice as well. Yet a plain reading of the text need not overemphasize the snake, who disappears as a personality once the fatal fruit has been eaten. The ending of the story has also raised questions of interpretation. Buber was among those who see in the act of expulsion from the garden a deed of mercy rather than one of fear or jealousy. Certainly a creature whose first act upon acquiring new “knowledge” is to cover himself up poses no threat to the Creator. The text, like its late successor, the book of Job, may be suggesting that in the human sphere, unlike the divine, knowledge and mortality are inextricably linked. This is a tragic realization, but it is also the world as human beings know it. Although the specifics of this story are never again referred to in the Hebrew Bible, and are certainly not crucial for the rest of Genesis, one general theme is central to the Bible’s worldview. This is that rebellion against or disobedience toward God and his laws results in banishment/estrangement and, literally or figuratively, death. Thus from the beginning the element of choice, so much stressed by the Prophets later on, is seen as the major element in human existence. All this said, it should be recognized that the garden story, like many biblical texts, has been the subject of endless interpretation. One line of thought takes the psychological point of view. The story resembles a vision of childhood and of the transition to the contradictions and pain of adolescence and adulthood. In every way—moral, sexual, and intellectual—Adam and Havva are like children, and their actions after partaking of the fruit seem like the actions of those who are unable to cope with newfound powers. The resolution of the story, banishment from the garden, suggests the tragic realization that human beings must make their way through the world with the knowledge of death and with great physical difficulty. At the same time the archetypal man and woman do not make the journey alone. They are provided with protection (clothing), given to them by the same God who punished them for their disobedience. We thus symbolically enter adulthood with the realization that being turned out of Paradise does not mean eternal rejection or hopelessness.
ON THE CHERUBIM, AND THE FLAMING SWORD, AND CAIN THE FIRST MAN CREATED OUT OF MAN [1] “And he cast forth Adam and set [him] over against the Garden of Pleasure [and posted] the Cherubim and the sword of flame which turns every way, to guard the way of the Tree of Life” (Gen. 3:24). Observe the word “cast forth” instead of the earlier “sent forth” (ib. 23). The words are not set down at random, but chosen with a knowledge of the things to which he applies them in their proper and exact sense.
This fine treatise divides itself into two parts, the first (1–39) a homily on Genesis 3:24—
Why God places a cherubim in front of the Paradise, and a flaming sword, which turned every way, to keep the way of the tree of life? (Genesis 3:24).
Why God places a cherubim in front of the Paradise, and a flaming sword, which turned every way, to keep the way of the tree of life? (Genesis 3:24). The name cherubim designates the two original virtues which belong to the Deity, namely, his creative and his royal virtues. The one of which has the title of God, the other, or the royal virtue, that of Lord. Now the form of the creative power is a peaceable, and gentle, and beneficent virtue; but the royal power is a legislative, and chastising, and correcting virtue. Moreover, by the flaming sword he here symbolically intimates the heaven: for the air is of a flaming colour, and turns itself round, revolving about the universe. Therefore, all these things assumed to themselves the guardianship of the Paradise, because they are the presidents over wisdom, like a mirror; since, to illustrate my meaning by an example, the wisdom of the world is a sort of mirror of the divine virtues, in the similitude of which it was perfected, and by which the universe and all the things in it are regulated and arranged. But the way to wisdom is called philosophy (a word which means the love or the pursuit of wisdom). And since the creative virtue is endued with philosophy, being both philosophical and royal, so also the world itself is philosophical. Some persons however have fancied that it is the sun which is indicated by the flaming sword; because, by its constant revolutions and turnings every way, it marks out the seasons of the year, as being the guardian of human life and of every thing which serves to the life of all men.
Rabbi Aivu bar Nagri says that Rabbi Ḥiyya bar Abba says that in the verse: “And the magicians of Egypt did in that manner with their secret arts [belateihem]” (Exodus 7:22), these words are describing acts of employing demons, which are invisible, and their actions are therefore hidden [balat]. With regard to the similar term “belahateihem” (Exodus 7:11), these are acts of sorcery, which sorcerers perform themselves, without using demons. And likewise it says: “And the flaming [lahat] sword that turned every way” (Genesis 3:24), referring to a sword that revolves by itself.
Make two cherubim of gold—make them of hammered work—at the two ends of the cover.
For with fire will contend, With the sword, against all flesh; And many shall be GOD’s slain.
He banished the man [from the Garden] and at the east of [before] the Garden of Eden He stationed the Cherubim and the flame of the rotating sword, to guard the way to the Tree of Life.
And when Adam was expelled, he settled eastward of the Garden of Eden, and the angels were guarding the way to the tree of life with a revolving flashing sword.
And He cast out Adam, and made the glory of His Shekina to dwell at the front of the east of the garden of Eden, above the two Kerubaia. Two thousand years before He had created the world, He created the law, and prepared Gehinnam and the Garden of Eden. He prepared the garden of Eden for the righteous, that they should eat, and delight themselves with the fruit of the tree, because they had kept the commandments of the law in this world. For the wicked He prepared Gehinnam, which is like the sharp, consuming sword with two edges. He prepared in the depth of it flakes of fire and burning coals for the wicked, for their punishment for ever in the world to come, who have not kept the commandment of the law in this world. For the law is the tree of life; whoever keepeth it in this life liveth and subsisteth as the tree of life. The law is good to keep in this world, as the fruit of the tree of life in the world that cometh.
And He drave out the man from thence where He had made to dwell the glory of His Shekina at the first between the two Kerubaia. Before He had created the world, He created the law; He prepared the garden of Eden for the righteous, that they might eat and delight themselves with the fruit of the tree; because they would have practised in their lives the doctrine of the law in this world, and have maintained the commandments: (but) he prepared Gehinnam for the wicked, which is like the sharp, consuming sword of two edges; in the midst of it He hath prepared flakes of fire and burning coals for the judgment of the wicked who rebelled in their life against the doctrine of the law. To serve the law is better than (to eat of) the fruit of the tree of life, (the law) which the Word of the Lord prepared, that man in keeping it might continue, and walk in the paths of the way of life in the world to come.
| וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהֹוָֽה׃ | 1 J | Now the Human knew (knew Heb. yada‘, often in a sexual sense.) his wife Eve, and she conceived and bore Cain, saying, “I have gained (gained Echoing the Heb. wordplay: qanithi, connected with “Cain”; lit. “created, acquired.”) a person (a person Or “someone new.” Lit. “a participant whose involvement defines the depicted situation.” Unlike “man” in contemporary English, Heb. ’ish can include infants in its denotative scope, as here and in Isa. 66.13. NJPS “male child”; trad. “man.” Cf. note at Num. 30.4 and see the Dictionary under ’ish.) with the help of (with the help of Or “as did”; precise force of Heb. ’et uncertain.) יהוה.” |
It is known that the Forefathers corresponded to the sefirot of Chesed, Gevurah and Tiferet. Abraham embodied the quality of Chesed – loving-kindness. He loved and showed generosity to the entire creation, and tried to instill in them faith in G‑d, and a de.sire to serve Him; because the trait of Chesed corresponds to love. Through Abraham’s great dedication to this trait, he came to recognize and comprehend the Creator, and realize that G‑d runs the entire world. Isaac learned and received this approach from Abraham; however, he still wanted to come to his own understanding of G‑d. This is as the verse says: “Know the G‑d of your fathers, and serve Him” (I Chronicles 28:9). One should not merely accept this service as a tradition, to be fulfilled by rote. (That is, each person must come to his own knowledge of G‑d. In Chasidus, the word da'at, “knowledge,” also has the connotation of mystical union. The use of the word da'at for union can be first found in Genesis 4:1: “And Adam knew Eve, his wife.” And concerning the days of the Messiah, the verse says: “The earth will be filled with the knowledge of G‑d, as the sea is covered with water” (Isaiah 11:9), referring to a direct, mystical knowledge of G‑d that all humanity will then experience.) Therefore, Isaac devoted himself to the trait of piety. (Literally “fear,” that corresponds to the sefirah of Gevurah.) And out of his great care [to fulfill the will of G‑d], he came to know and comprehend G‑d for himself, besides what he received from his father. Now, Jacob realized that there must be a middle way in the operation of the world, that mediated between Chesed and Gevurah, because the world could not survive if it can only function according to one of these two extremes. Therefore, he devoted himself to the trait of Tiferet. (Tiferet means “beauty” or “splendor,” and is positioned below and between the sefirot of Chesed and Gevurah. It includes them both, and mediates between them.) Through this, he arrived at a deeper perception of G‑d than his fathers, and is called the “Chosen of the Forefathers.” (Pesikta Rabotai, Vayishlach 76.) He saw that the world could not exist in unmitigated judgment, and so tempered it with the trait of Compassion. (Judgment, Din, is associated with the sefirah of Gevurah, because it has the implication of restriction and uncompromising demands. Compassion is considered an admixture of Chesed-love, and Gevurah-judgment. Because, whereas pure Chesed gives uncompromisingly, and pure Gevurah withholds absolutely, Compassion gives in accordance with the needs of the receiver, neither totally overwhelming, nor denying. The Baal Shem Tov is also alluding to the midrash that states that G‑d first sought to create the world with the attribute of Judgment. When He saw that it could not stand, he added the attribute of Compassion. Likewise, Jacob saw that the world could not serve G‑d following the extreme patterns of Abraham and Isaac, and so combined them in the trait of compassion, which enables all creatures to find a place in the worship of G‑d.) Likutey Yakarim, p. 9b
Regardless, of where that Rashi may be, both in our chapter as well as in Exodus 6,8 G’d speaks about the gift of the land of Canaan becoming an inheritance. If Terach had been involved in the matter, why would G’d have to “give” the land to Avram first? In his commentary on Choshen Mishpat, on the section dealing with the laws of inheritance, the author of Meirat Eynayim states that the expression ירושה, inheritance, in legal parlance, applies only to property inherited from one’s biological father. From the wording in Exodus 6,8 as well as from the wording in Genesis 15,18 it is clear that G’d considers Himself as Avram’s “father” in the matter of bestowing on him the “gift” of the land. His offspring, or the part of his offspring to whom he deeds it, will henceforth “inherit.” It. When Avram heard this, he was unclear if he had understood correctly, as he had never heard of an inheritance originating as a gift. Hence he asked במה אדע כי אירשנה, by what legal process can I be sure that it will be mine as something to bequeath?” In other words, “who is my father from whom I can inherit this land?” Avram’s question reflects his awareness that “his father” in this instance could not possibly be Terach. In response to Avram’s concerns, G’d answered him: “You shall be aware that your descendants in their formative stages will experience both being strangers and even slaves until at the end of the 400 years, I will judge the people who have subjugated them and treated them cruelly, so that they will leave that land with vast possessions.” G’d’s message to Avram is that the Exodus of this people from the land of their oppression will be due to their being his direct descendants. His very birth paved the way for the Jewish people to come into existence and to in due course accept the very Torah that Avram had already been observing without having been commanded to do so. In light of this, your very birth through Divine input of some holy spirit, seeing that I am your “father,” enables Me to speak to you of “inheriting” the land that I am promising to your descendants.” G’d implied that Avram had been quite correct in surmising that Terach had nothing to do with the events occurring in Avram’s future. The author refers to his exegesis of a statement in Baba Batra 117 where the Talmud states that the so-called “inheritance” of the Israelites being given the land of Canaan, is quite different from ordinary inheritances. Normally, the living inherit the dead. In the case of the Israelites receiving ancestral land in the Land of Canaan, the dead inherited the living. The “normal” process of inheritance is based on the son being a branch of the father, [the father being the trunk. Ed.] The trunk (father) provides the elements that enable the branch to achieve its perfection (producing fruit). This parable does not fit the Jewish people and its development. In the history of the Jewish people, the “dead” are the generation of the Israelites that experienced the Exodus as adults, who although not physically living to experience the conquest of the land, “inherited” it, since, but for their existence the next generation could not have taken possession of this land.
heaven and earth are one possession — This is the aspect of elevating fear to daat. “Earth” corresponds to fear, as mentioned above. “Heaven” corresponds to daat, because daat (knowledge) is union, as in (Genesis 4:1), “The man knew [Chavah, his wife].” And this corresponds to ShaMaYiM (heaven): aiSh (fire) and MaYiM (water) bound together.
Know! the words of a wicked person who has daat (knowledge) engender [the desire for] adultery in the listener. This is because union is drawn from daat, as is written (Genesis 4:1), “Adam knew his wife Chavah.” And it is written (Numbers 31:17), “every woman who has known a man.”
Such is the avodah of thought. There is a similar focus in the avodah of the heart, of generating feelings of love and reverence and self-nullification, of arousing the soul of holiness in general to serve God with a burning spirit and to cleave to Him. In the hasidic path, the manner of awakening is through thought and contemplation, for: a) the avodah of thought and knowledge, of delving into God, is very great, and through it one effects connection and cleaving to God. For knowledge (daat) connotes connection, as in “and Adam knew his wife…” (Genesis 4:1.) This is the ‘Eden’ of knowing and understanding and grasping with one’s intellect and understanding that which one can of the light of Ein Sof, through the Hokhmah and Binah of God which illuminate creation (ibid. 39, 42). Further, b) since the mind is the source and site of the soul of holiness, drawn from there to the heart, one’s soul is aroused through the mind’s thought. Each person’s [measure of] love and reverence correlate with one’s knowledge of God (ibid. Chapter 44). Furthermore, even if one’s heart is not aroused into a revealed, visceral love and reverence of God, if one’s decides nonetheless to fulfill the Torah by mentally understanding that he needs to love and revere Him, these mental understandings will be rendered as revealed, visceral love and reverence, and his soul considered as one which thirsts for God because of the burning coals of love in his heart (ibid. Chapter 16). [In short, t]he foundation of all divine service is in the mind, even the avodah of ‘turning from evil,’ since the soul is aroused and the evil inclination distanced through the mind, and a little light pushes aside much darkness. For it is man’s nature for his mind to rule over his heart (ibid chapter 12).
Daat, the etymology of which is to be found in the verse, “And Adam knew (yada) Eve,” ( Genesis 4:1.) implies attachment and union. That is, one binds his mind with a very firm and strong bond to, and firmly fixes his thought on, the greatness of the En Sof, blessed is He, without diverting his mind [from Him].
For even one who is wise and understanding of the greatness of the En Sof, blessed is He, will not—unless he binds his knowledge and fixes his thought with firmness and perseverance—produce in his soul true love and fear, but only vain fancies.
However, the essence of knowledge is not the knowing alone, that people should know the greatness of G–d from authors and books; but the essential thing is to immerse one’s mind deeply into the greatness of G–d and fix one’s thought on G–d with all the strength and vigor of the heart and mind, until his thought shall be bound to G–d with a strong and mighty bond, as it is bound to a material thing that he sees with his physical eyes and concentrates his thought on it. For it is known that daat connotes union, as in the phrase “And Adam yada (knew) Eve….” ( Genesis 4:1.)
That is why the term daat is applied to coition, (E.g., Genesis 4:1, 17, 25; et passim.—See Tikkunei Zohar 69 (99a).) for it signifies a bond. Now, this is the faculty of daat tachton, (The “lower” or “inferior” daat. It proceeds from and succeeds chochmah and binah, channelling them to the lower sefirot. See note following.) which extends to the attributes and vests itself in them to animate and sustain them.
This [connection] comes about instantaneously from Da’at, as in [the verse], (Genesis 4:1) “And Adam knew Eve [his wife; and she conceived and bore etc.]”
It states, (Proverbs 13:16) “Every clever person acts with knowledge, but the fool broadcasts (Yifros-יפרוש) his foolishness.” The explanation is that a wise person even conducts his mundane affairs, such as business transactions, with knowledge-Da’at. The term knowledge-Da’at-דעת refers to adhesion to HaShem, blessed is He, as it states, (Genesis 4:1) “and Adam knew-Yada-ידע Eve.” It also states, (Chronicles I 28:9) “Know-Da-דע the God of your father, and serve Him with a complete heart,” meaning, cleave to the God of your father always, in all your deeds. The fool, however, conducts himself foolishly, so that even if he separates himself-Parush-פרוש from matters of this world, by praying and studying Torah constantly, he remains a fool. For, he studies and prays without adhesion (Dveikut) to HaShem, the Creator, blessed is He, but only for his self-aggrandizement, so that he should be called rabbi. He thus remains a fool.
She gave birth … to … Hevel. “Vanity.” Hevel sought dominion over others, which is why he chose to be a sheperd. Kayin, on the other hand, desired material possessions, and because he lacked fear of Heaven he was unconcerned about the curse upon the soil.
קניתי איש את ה, “I have acquired a man with the Lord.” Chavah considered herself as having become a partner with the Creator. From the beginning of creation until Genesis 2,4, where the תולדות, derivatives of the creation have first been mentioned, the name used for G-d had always been elohim. This meant that the only attribute that G-d had employed was His attribute of Justice. During the period that He made various improvements, securing the continued viability of the universe He had created, the Creator has been referred to by both the name elohim, as well as the tetragram. This means that He was employing both His attribute of Justice as well as His attribute of mercy, רחמים. This suggests that possibly by G-d using these two attributes the universe would be able to survive all challenges. Do not use the argument that from the serpent’s referring to Him only as elohim, (3,1 and repeatedly afterwards) this disproves my argument; the serpent’s words are not the Torah’s words, even though they have been quoted in the Torah. The undeniable fact is that commencing with the verse relating that Adam had had marital relations with Chavah and that a human being fathered and mothered only by other human beings appeared on earth, G-d had decided that unless He no longer appeared as the attribute of Justice regularly, the world as we know it had no future.
AND THE MAN. When Adam realized that he would not live forever he saw the need of perpetuating the human race. Eve concurred and therefore exclaimed, upon giving birth to a child, I have gotten a man with the help of the Lord. (God wanted the human race to go on. By producing a child Eve was doing God’s will, hence her remark (Krinsky).) Eve used the Tetragrammaton, and not the term Elohim, because the Lord’s spirit now rested upon the earth via the human race even as it does on the heavenly bodies. (Man is the only being on earth upon whom the Tetragrammaton rests. See I.E.’s comments on Gen. 1:26 and 2:12. The continuity of the human species insured that God’s spirit would rest upon the earth.) The term good (I.E.’s comment “the term good” is difficult. According to Krinsky, I.E. refers to Gen. 3:22, “To know good and evil.” Meijler emends millat (term or word) to milleh (filled). This would give: God filled the whole with good.) refers to creation as a whole. We thus read, And God saw everything that He had made, and, behold, it was very good (Gen. 1:31). Evil is found only in a part of creation. (According to Netter, Krinsky, Cherez and Weiser, I.E.’s point is to tell us that good refers only to the species; i.e., the species is eternal; however, the individual must die. Cf. Maimonides, Guide for the Perplexed, Part III, Chap. 10, and I.E.’s introduction to Ecclesiastes. In the latter I.E. maintains that the little evil found in the world is overshadowed by the preponderance of good in creation.)
Heb. yada‘, often in a sexual sense.
Heb. qanithi, connected with “Cain.”
ותלד את קין. She gave birth to Cain. According to our sages Cain represented the spirit of impurity and evil whereas Abel represented good. Abel's soul is supposed to have been reincarnated in the body of Moses (compare Zohar 1,54 on this passage). Abel suffered multiple injuries at the hands of Cain because Cain did not know where to inflict a lethal injury. The pains suffered by Abel in the process removed any vestige of evil that may have been in him so that when Moses was born he was totally good. This is what Eve hinted at when she said: קניתי איש את השם. She meant that the perfection of a man such as Moses who could commune freely with G'd, was due only to the sufferings undergone by his ancestor Abel.
והאדם ידע את חוה אשתו, “and man had been intimate with his wife Chavah, etc.” After Adam had realized that he had been expelled from Gan Eden, that death had been decreed for him, and that he would not live indefinitely, it became necessary for him to have sexual relations with his wife in order to assure himself of children for posterity. You should remember that the Torah usually calls the act of marital union ידיעה, “(carnal) knowledge.” The reason for this is that the seminal fluid of man originates in the brain, the seat of his wisdom and knowledge. In addition to this, the desire to engage in sexual intercourse was the result of man having eaten from the tree of “knowledge.” Hence the use of the word ידיעה, “knowledge,” to describe such relations is most appropriate.
והאדם ידע את אשתו, seeing that their libido had developed, they engaged in marital relations, Chavah became pregnant and gave birth after 7 or 9 months. The formulation of the words here does not prove that Chavah gave birth immediately after becoming pregnant, as stated by the Midrash (Sanhedrin 38, and Bereshit Rabbah 22,2) The words used here are the same as when Sarah’s pregnancy is reported (Genesis 21,2) and no claim has been made that Sarah’s pregnancy was so short-lived.
ותלד את קין, she bore a son whom she called Kayin, to symbolise what she meant when she said קניתי איש את ה'. Even though the word קין is a composite of 2 different roots, such a construction is quite common. 'קניתי איש את ה, the meaning of these words is: “I have now produced a human being in this world who was not the result of a direct activity by His Creator, which makes me a partner to G’d the Creator.” G’d has given this human being His divine soul also, just as He had given it to the creation of His own, Adam, into whom He Himself literally blew this soul. The rest of this human being grew and developed within my body. The word קניתי as used by Chavah here is similar to G’d being described asקונה שמים וארץ by Avraham in Genesis 14,22 where it meant that G’d owns heaven and earth because He made it, produced it. The reason why Chavah attributed production of the child to herself was that she, rather than her husband, provided the home for the fetus during the whole period of its development. She credited the attribute of Hashem without mentioning the attribute elohim of G’d, seeing that she considered that with the birth of Kayin the universe had become complete, human offspring having been missing up until now. This was the last time, in the normal cause of events, that G’d’s creative talent elohim would need to be called for, as from now on all the pieces were in place for the earth to function on the basis of natural law. This was already intimated at the conclusion of the sixth day (2,3) when the Torah wrote אשר ברא אלוקים לעשות, “which G’d had inititated, now to continue to function normally.” We already explained this attribute in connection with the construction of the world; G’d’s attribute אלוקים refers to טבע, natural laws, as we explained on 2,4. From hereon the holy name of G’d appears sometimes as His attribute אלוקים, and sometimes as His attribute י-הוה, and only very rarely do we find a combination of both attributes. Every time such a variation occurs there is a good reason for it. The scholar Rabbi Avraham Ibn Ezra wrote in this vein in his commentary on our verse here, pointing out that Chavah reminded us that the attribute elohim is constantly present among the human species on earth, no less so than it is in the celestial regions. His words are well worth remembering.
...And it recounted after this that Cain already fathered a son, and that was Enoch; and he created the craft of building and built a city - meaning to say Cain; or Enoch is the one that created this craft and he gave [his father] the honor of naming the city that he had built...
AND SHE CONCEIVED AND BORE CAIN. The sense of it is that she gave birth to a son, and she called his name Cain [from the word kanah, acquisition], because she said, I have gotten a man with [the help of] the Eternal. In a similar sense is the verse, And she conceived and bore Enoch, (Further, Verse 17.) and many similar verses in this chapter and in other places. “Eth Hashem (with the Eternal). When He created me and my husband He created us by Himself, but in the case of this one, we are co-partners with him.” Thus the words of Rashi. The correct interpretation appears to me to be that she said: “This son will be for me an acquisition for the Eternal, for when we shall die he will exist in our stead to worship his Creator.” This is also the opinion of Onkelos who translated eth hashem to mean “before the Eternal.” [The word eth in the following verses is translated] in a similar sense: And it shall be shown ‘eth hakohen’ (the priest), (Leviticus 13:49.) meaning to the priest; And David came near ‘eth ha’am’ (the people), (I Samuel 30:21.) meaning to the people. Or it may be that eth hashem has the same interpretation as in the verses: And Enoch walked ‘eth ha’elokim’ (with G-d); (Genesis 5:22. See following note.) Noah walked ‘eth ha’elokim’ (with G-d). (Ibid., 6:9. The sense here in the verse before us would thus be: I have acquired a man to walk with G-d.) Now she [Eve] called one son by a name indicating “acquisition,” and the second one she called Abel, denoting “vanity” because man’s acquisition is likened to vanity. But she did not wish to say so explicitly. Therefore, no reason is written for the name of the second son. The secret received by tradition concerning Abel is very profound. (See my Hebrew commentary, p. 43.)
(1) והאדם ידע AND THE MAN KNEW already before the events related above took place — before he sinned and was driven out of the Garden of Eden. So, also, the conception and birth of Cain took place before this. Had it been written, וידע אדם it would imply that after he was driven out children were born to him (Genesis Rabbah 22:2).
קין — She called him so with reference to her use of the word.
ה‘ — ;את קניתי is like ‘עם ה “with the Lord”; she meant to say: when He created me and my husband He created us by Himself, but in the case of this one we are copartners with Him (cf. Niddah 31a).
את קין… את אחיו את הבל —The threefold ‘את’ signify extension of the scope of the text, teaching that a twin sister was born with Cain, and that with Abel two were born; consequently the text states ותוסף “and she bore more’’ than the previous time (Genesis Rabbah 22:3).
(1-2). קניתי איש את ד׳. Der ursprüngliche Begriff des Eigentums beruht auf Produktion. Das erste Kapital des Menschen ist seine Kraft. Daher heißt קנה in erster Bedeutung nicht Erwerb durch Geld, sondern durch Kraft. So ist Gott קונה שמים וארץ. Er ist der Eigner des Himmels und der Erde, weil er sie geschaffen. So heißt auch קָנֶה der die Blüten und Fruchtkrone produzierende Stengel, Halm. So auch hier: Mit Gott, d. h. unter Gottes Beistand und Mitwirkung habe ich ein männliches Menschenwesen mit Dahingebung meiner Kraft erworben. Das erste Hochgefühl der ersten Mutter war somit ein gesteigertes Selbstgefühl, und wohl dürfen wir zweifeln, ob nicht in diesem Gefühle schon eine Trübung des reinen MutterBewusstseins sich ausspricht. Eine auf der reinen Höhe des PflichtBewusstseins stehende Mutter hätte mehr an Gott und an die ihr mit diesem Gottesgeschenk erwachsene Pflicht und Aufgabe, als an das eigene Verdienst gedacht. Eine Trübung der Gesinnung und ein Hervorstacheln des Egoismus, die sehr leicht auch damit dem Charakter des Sohnes seine Richtung gegeben haben dürften, dessen Name in noch höherem Grade das Gepräge dieses Selbstgefühls trägt. קין ist nämlich von קון (vergleiche צוד und צרה), der Wurzel von קין dem Lanzenschaft, der die Spitze trägt, משקל קינו (ähnlich wie קָנֶה), und insbesondere von קינה ,קונן, klagen. So wie aber און das Vermögen bedeutet und אונן das Gefühl des verlorenen Besitzes ausdrückt, so liegt auch in קון die Bedeutung: Eigentum und davon קונן: das Gefühl des verlorenen Eigentums, die Klage. Eben in dem Verlust tritt der Wert des Besessenen am lebhaftesten ins Bewusstsein. — Da das Präteritum ידע in einen früheren Zeitmoment versetzt, so kann קין noch vor der Entlassung aus dem Paradiese geboren worden sein, und im Hochgefühle ihres Glückes nannte die Mutter ihn קין, den Selbsterrungenen, Selbsterworbenen. Als der Zweite geboren ward, starrte aber die Welt die Eltern schon mit einer Fülle von Sorgen an, unter welchen ein Kind eine Bürde sein kann. Chawa׳s Herz war nicht froh, als sie ihren zweiten Sohn הבל, "Vergänglichkeit" nannte. Vergleiche Sanhedrin 38b. תוספי das. (Nach einer anderen Annahme waren Kain und Hebel Zwillinge und beide vor der Entlassung aus dem Paradiese geboren. Siehe ב"ר Kapitel 22, 2) — הבל, verwandt mit עפל ,אפל ,אבל, deren Grundbegriff hemmen ist. Was dem Lichte jeden Zutritt verwehrt, ist אפל, das Dunkel, die den Zugang hemmende hohe Mauer ist :העפיל ;עֹפֶל sich stemmen, entgegensetzen. אֳבָל: Partikel des Gegensatzes. אֵבָל: das Gefühl des geknickten Daseins, die Trauer. Davon auch חֶבָל: die Fessel, הֶבֶל: das im Fortbestehen gehemmte Dasein, die Vergänglichkeit.
רעה .ויהי הבל רעה צאן gleichzeitig Wurzel von Weiden, Gedanke und Nächster. Weiden, d. i. Umhergehen und Futter, d. h. dasjenige suchen, was geeignet ist uns zu ergänzen, von uns, in uns aufgenommen zu werden. Daher auch רעיון ,רֵעַ:geistiges Weiden, geistige Nahrung suchen, d. h. dasjenige suchen, was wir als wahr unserem Geiste einverleiben können: Nachdenken, Spekulation. Ferner רעה: Umgang mit jemandem pflegen, sein soziales Genüge an ihm finden. רעה רוח: sein Genüge an nichtigen Dingen finden. רֵעַַ heißt unser Nächster, insofern er an uns und wir an ihm unser Genüge finden, uns gegenseitig ergänzen sollen. Im Chaldäischen vertritt und geht ganz in den Begriff des Wollens, Suchens über. Es ,רצה vollständig רעה ist noch bemerkenswert, daß רעה weiden, sowohl vom Tiere als vom Hirten und auch von der Weide vorkommt. גרן ויקב לא ירעם Hoschea 9, 2. Scheuer und Kelter gewähren ihnen keine Weide, nähren sie nicht.
Eigentümlich dürfte es erscheinen, daß hier zuerst vom Hebel gesprochen wird, obgleich Kain der Erstgeborene war, und auch im folgenden er zuerst besprochen wird. Allein die natürlichste Beschäftigung, die wir erwarten sollten, wäre ja Ackerbau gewesen. Der Mensch war ja ganz eigentlich darauf hingewiesen לעבוד את האדמה, um sich die notwendige Nahrung zu schaffen. Kain ergriff diese natürlichste Beschäftigung. Hebel ging zu einer anderen über, darum dürfte dessen Beschäftigung durch Voranstellung hervorgehoben sein. Kains Beschäftigung war die natürliche, selbstverständliche. — Indem uns aber von diesem ersten Brüderpaar, die wir sofort in so schroffem Gegensatz finden, kaum ein mehreres als diese gegensätzliche Berufsart mitgeteilt wird, so dürfte eben hierin ein Gegensatz an Charakter, Sinnesart und Geistesrichtung angedeutet liegen, der sich später in der Entwicklung der Völker mit tief einschneidender Schärfe herausgestellt hat. Wir meinen den Gegensatz der Ackerbau- und Hirtenvölker, der allerdings bereits in seinen Anfängen in diesem ersten Brüderpaar erschienen sein kann, die eben in diesen verschiedenen Berufsarten auseinandergingen. — Der Ackerbau ruft zunächst alle Leibeskräfte des Menschen in Tätigkeit. Das Wort: im Schweiße deines Angesichtes usw. geht ganz besonders an dem Ackerbauer in Erfüllung. Er geht zuletzt ganz in den „Beruf“ der Fristung des leiblichen Daseins auf, und was wir in dem Begriffe ,קין קנה von hervorgehobenem Eigentumsdünkel und Selbstgefühl gefunden, das tritt am allermeisten im Ackerbauer hervor. Die mit seinem Schweiße gedüngte Scholle erhält Wert für ihn, sie enthält einen Teil von seinem eigenen Wesen, sie fesselt ihn, er wird sesshaft. Auf der einen Seite sind nun aber alle großen Seiten der Entwicklung der Kultur durch den Ackerbau angeregt. Einen großen Teil der Erfindungen und Künste ruft er hervor; durch das Nebeneinander bildet sich die Gesellschaft, der Staat, das Rechtsverhältnis, und mit der Bestimmung des Menschen nach seiner Vertreibung aus dem Paradiese לעבוד את האדמה war der bedeutendste Wurf für die künftige Menschenentwicklung gegeben. Auf der anderen Seite jedoch wird der Ackerbauer immer mehr und mehr zur Scholle herabgezogen, der er dient. Indem er seinen Nacken unter das Joch des Strebens nach Eigentum beugt, wird auch sein Geist gebeugt. Man kann ihn fassen an diesem Streben. Es erzeugt sich Unterwerfung, Knechtung des Einen durch den Andern. Gleichzeitig kommt er zur Verehrung der Naturgewalten, von deren Einfluß sichtbar das Gedeihen des Ackers bedingt ist, dem er dient. Bei den Ackerbauvölkern verlor sich zuerst das reine Gott- und MenschenBewusstsein, erzeugte sich zuerst Knechtschaft und Vielgötterei. — Dem gegenüber hat das Hirtenleben seine Vorzüge. Schon daß es nur mit lebenden Wesen zu tun hat, deren Wartung und Pflege alle menschlichen Gefühle der fürsorgenden Teilnahme in Anspruch nimmt und wach hält, ist ein entschiedener Vorzug. Die Wandelbarkeit des Besitzes, der auch dem Menschen nur Wartung, nicht Dasein verdankt, schützt vor Überschätzung des Eigentums und des Eigentümers. Die Beschäftigung nimmt nicht so die Kraft in Anspruch, spannt nicht so den Geist in den Dienst der Arbeit und gibt dem Geiste Raum zum Aufschwung zu dem Göttlichen und Reinmenschlichen. So finden wir auch unsere Väter als Hirten und einen Mosche und David bei der Herde. Dem gegenüber finden wir die Feindschaft Ägyptens gegen Hirten und Hirtenvölker. Alle oben angedeuteten Folgen des Ackerbaues waren in Ägypten in höchster Entfaltung vorhanden. Dort war eine auf Ackerbau gegründete und ausgebildete Kultur, Vielgötterei und übereinander schachtelnde Knechtung des Menschen durch Menschen war ihr Gepräge. Der Mensch ging ganz auf in den Beruf. Der Mensch an sich, seine Würde, seine freie Selbstbestimmung war verloren. Als Berufsknecht ward er geboren. Gott und die Freiheit und die Ebenbildlichkeit des Menschen als solchen war nur bei einem Hirtenstamm — unseren Vätern — erhalten. Die ägyptischen Staatskünstler wußten sehr wohl was sie taten, als sie ihrem Volke den unüberwindlichen Abscheu gegen Hirtenvölker einflößten. — So hat es sich später herausgestellt. Dürfen wir hieraus vielleicht zurückschließen, daß vielleicht Hebel seiner Natur und seinem Charakter nach Hirte geworden? Im großen und ganzen ist allerdings der Mensch nicht zum Hirten, sondern zum Ackerbau bestimmt. Auch Israel in der תורה und durch dieselbe. Hier aber ist allen den aus dem Ackerbau hervor gehenden Verirrungen und der Vergötterung des Besitzes vorgebeugt und entgegengearbeitet. Da stehen die Schabbattage und Schabbatjahre als ewige Zeugen, daß nicht des Menschen, sondern Gottes der Boden sei und die Tatkraft des Menschen. Ackerbaugesetze wie כלאים ערלה und anderseits לקט שכחה ופאה erinnern ununterbrochen an Ihn und mahnen an Menschlichkeit und Bruderliebe. Durch diese und andere Gesetze verwirklicht die תורה das Problem eines Gott dienenden Ackerbanstaates, eines in Freiheit und Gleichheit brüderlich vereinigten Volkes. Außerhalb des Bereiches der תורה war aber das reine Gottesbewusstsein, die Freiheit und Gleichheit der Menschen gefährdet.
Hebel also ward Schafhirte, Kain aber, der „Eigentumssüchtige", war Ackerbauer.
This... before he sinned. Rashi is answering the question: It should have been written וַיֵדַע [rather than יָדַע].
Children were born to him. Rashi used the expression “children were born to him” rather than “he knew his wife” because otherwise Rashi would be implying that Adam knew her only after he was exiled, not before. [And this is not true,] for earlier, on the verse of “This at last is bone of my bones...” (2:23), Rashi says: “Adam attempted to find a mate amongst all the animals... until he discovered Chavah.” This implies that Adam had relations with Chavah at that point. This answers another question: How does Rashi know that Adam’s “knowing his wife” before he was exiled included conception and birth as well? Perhaps it was referring only to relations. The answer is: “This at last is bone of my bones...” already taught us that Adam had relations. Thus, the verse “The man knew his wife...” perforce [includes conception and birth].
With Hashem. This comment is out of sequence, because Rashi did not wish to state that the word את “implies additional facts or things” before he explained את ה', [which is understood differently]. Once he explained that את ה' means “with Hashem,” rather than “implying additional facts or things,” he can then state: “The word את is repeated thrice, to expound additional facts or things.” (Divrei Dovid)
We are co-partners with Him. For there are three partners in [the formation of] a person: Hashem, the person’s father, and the person’s mother. (Nidah 31a)
Consequently, it says: “And she increased.” In other words, it means, that “she increased an את.” This is because two instances of את imply two additional children. This fully explains why the word ותוסף is written.
The man had been intimate with Eve his wife while they were still in the Garden of Eden. Since Eve gave birth after their banishment, the verse relates the entire story here. And she conceived and gave birth to Cain and said: I have acquired [ kaniti ] a man with the Lord. Eve was amazed by the first human birth, at the fact that she, together with God, created a man that until now did not exist. Eve felt that she could not create man by herself; she was instead a partner with God in giving birth to this new being. To this day, women in labor, and indeed people in general, express similar astonishment at the wonder of childbirth.
והאדם ידע את חוה אשתו, “in the interval Adam had been intimate with his wife Chavah, etc.” When the sages comment that two human beings went to bed and four got up out of that same bed, this refers to what is spelled out in the text. Seeing that the Torah does not specifically mention the female twins born with Kayin and Hevel, the Midrash (Pirkey de Rabbi Eliiezer quoted by Rabbeinu Bachya on Genesis 2,7) also does not mention this. Some commentators understand the words “four descended from that bed,” as referring to Kayin and his twin sister, believing that Hevel had not been born at that time, as the Torah hints when writing ותוסף ללדת את אחיו את הבל, “she again gave birth to Hevel his brother.” (4,2)
קניתי איש את ה', “I have acquired a man, with G’d.” Rashi understands the word את to mean: “with,” Chavah saying that she had become a partner to G’d. Nachmanides comments that Chavah said that this son would be her posthumous possession, (estate) that she would leave behind on this earth when it came time for her to die. He would serve his Creator in lieu of his parents when these would be no longer alive. Alternatively, the meaning of the word את in our verse is similar to ויתהלך חנוך את האלוקים, or in את האלוקים התהלך נח (Genesis 6,9 and Genesis 5,22) “Noach walked with G’d.” She called the one son by a name meaning acquisition, and the second one הבל, as she did not want to spell out her fatalistic outlook of life on earth so that any acquisitions man makes on this earth while alive will prove to have been הבל, in vain, ultimately useless. In the whole of the portion known as בראשית prior to the conclusion of the seven days of creation, G’d is referred to only as אלוקים. The four-lettered name of G’d does not appear until verse 4 in chapter 2. From that point on, we also do not only find the four-lettered name of G’d unless accompanied by the name אלוקים. This reflects the statement of our sages that originally G’d had wanted to employ only the attribute of Justice, i.e. אלוקים, when He created His universe. When He realized that the universe would be very short-lived if He insisted on the attribute of Justice, He co-opted the attribute of Mercy, i.e. the four-lettered name of G’d, the tetragram, and He placed it at the beginning of His combined name. When the time came when Chavah described herself as G’d’s partner, He said that from that point on He would employ the attribute of Mercy as His chief attribute in dealing with mankind. This is why from this point on we find only the four-lettered name of G’d (until idolatry was practiced by man. Based on the רא'ש, the author’s father.)
“And the man knew his wife Eve” [4:1]. And Adam had sexual relations with his wife Eve. This because semen comes from the brain, where intelligence and wisdom emanate, and that is why the Torah use the term “to know” for sexual relations, the source of intelligence. (Bahya, Genesis, 4:1. The idea that the brain is the source of semen is a common belief of medieval science.) When Adam saw that the Garden of Eden was locked, he did not want to have relations with his wife. He said: my children won’t enter the Garden of Eden, but Gehenna. He saw Gehenna was open and he said, because Gehenna is open, it is certain that my children will enter Gehenna. However, after he saw that the Torah would be given to Israel after twenty-six generations, he again had sexual relations with his wife in order to have children. (Genesis Rabbah, 21.9.) From this, the person should learn that he should have sexual relations with his wife to have children, so he can teach them Torah. Rabbi Huna and Rabbi Jacob said in the name of Rabbi Abba the son of Kahana, no creature knew how to have sexual relations with its mate until Adam had sexual relations with his wife. This is the reason the term “to know” is used for sexual relations in the verse “and Adam knew his wife Eve” [4:1]. This means that Adam informed [the other creatures] about how to have sexual relations. Rabbi Eliezer the son of Azariah said: three miracles happened that day. He was created that day. They had sexual relations on that day and they had children on that day. Rabbi Joshua the son of Korha says: Adam and his wife went to bed as the two of them, but seven arose from that bed, Cain and his sister, and Abel with two sisters, so that each one was born with his wife. (Genesis Rabbah, 22.2.)
“I have gained a male child with the help of the Lord” [4:1]. Eve said, previously the Holy One created us alone, but now my husband and I have born a child with the Holy One. Three have a share in a person, father, mother, and the Holy One who gives the soul. (B. Nidah, 31a.) She had another child who was called Abel, who watched the sheep in the field. Cain worked the land, and Cain brought fruit as a sacrifice to God. Abel brought good sheep as an offering and God sent a fire from heaven and took Abel’s sacrifice. However, the Holy One did not want to take Cain’s sacrifice. Cain’s sin was that he selected ordinary fruit as a sacrifice and he ate the best himself. Cain was angry and the Holy One said to Cain, why are you angry? If you will be pious and repent, I will forgive you. However, if you will not repent, then you will be ready for the door of Gehenna, and there you will rest. The evil inclination will desire to incite you to do evil things. This is the meaning of “sin crouches at the door” [4:7]. You will be ready for the door of Gehenna. Rabbi Ami says: the evil inclination only goes in the middle of the streets and roads. When he meets a person, he looks at him to see if he adorns himself and smoothes his hair and raises his eyes arrogantly. He immediately attaches himself to him and says to him, you are mine. I want to teach you and soon incites him to all the evil things. Therefore, the person should not pursue pride with jewelry and with excessively elegant clothes. (Genesis Rabbah, 22.6.)
The Zohar on Parshat Vayeshev relates a conversation between three Rabbis, from which it becomes clear that if an unexplained dream compares to an unread letter, that it is not the reading itself that makes it come true, but that, having read it, one becomes alerted to the fact that it has come true. This then is the meaning of "all dreams follow the mouth," not that the latitude granted the interpreters determines the cause of events. When Joseph said, "Do the interpretations not belong to the Lord?", he meant that even if G-d has endowed someone like himself with the insight to elicit a message from this dream, there may well be additional interpretations which would become clear only in later generations or even in subsequent eras. If this were not so, Joseph would have used the word "interpretation" in the singular. Since Joseph's own dreams foreshadowed events in the near future as well as events in the more distant future, any interpretation would not have to be exclusive of other meanings. One of the prerequisites of success when interpreting dreams is the knowledge the interpreter has about the dreamer himself. Not all dreamers will interpret identical dreams identically (compare Yuma 87). Rabbi Chanina dreamt that Rav had been hung on a palm tree. He took this to mean (knowing Rav's stature) that Rav would be appointed head of the academy. Had he dreamt the same thing about a robber, no doubt he would have interpreted such a dream completely differently.
If one bears in mind that, to know, in the Bible is also used to indicate the consummation of the union between husband and wife, (See, for instance, Gen. 4:1.) one might almost read instead of “thou shalt know Y,” “thou shalt love Y.” To know God means to stand in a personal relationship of love to him. It is a bold vision indeed, that Hosea carries to the people of Israel, maintaining that the relationship that is natural between God and his prophet is open for all Israel. Yet, he was building on an old tradition in Israel. In his last will and testament David said to Solomon:
Blessed be the exalted name of the one and only God, the God of the world, who dwells forever and sits eternally. Selah. He does not change for those who draw near to Him or for the creatures who exist for His glory, in the hands of the honored ones. As the psalmist said (Psalms 148:5), "For He commanded, and they were created." I will give you a parable with the celestial bodies, for the stars of the great sphere that encompasses their movement are all equal in their distance from one another, always and forever. And the movement of the seven ministers also stands on one path, each in its own sphere, only their movements in relation to the fixedness of the earth vary. Some of them go straight in their course, some run swiftly, some pause, some stand still, and some move backward. Their system is ever-changing, without end. At times they come together, and at times they separate. Sometimes they move without looking, and sometimes with seven glances. Sometimes they rise and descend, in large and small cycles. Sometimes they move in a straight line (the zodiac), and sometimes to the left or right. They themselves do not change, increase, diminish, or add to their light, except in relation to the appearance of the eye and the moon, which change based on their distance from the sun. Whatever happens to the celestial ministers, more or less, affects all these mentioned things. Similarly, others also change, all the creatures born on Earth, from the sources, plants, and living beings. It is impossible to find a consistent system lasting thousands of thousands of years. Thus, it is written in the Book of Formation, "Until eleven, the mouth cannot speak, nor can the ear hear." Therefore, in this number, even with many days of sand, since there is nothing on Earth that stands except for the soul of man alone, the exalted name is not mentioned in the work of creation, only the word "Elohim" is used, which is also called by their name, like the bees that call their language and tongue. Therefore, our sages said, "The full name is called on the full world, and called 'with God' until Cain was born." And when Eve saw that a man was born, she said, "I have acquired a man with the Lord." And for this reason, Moses did not mention his name to Pharaoh, only the exalted name, the God of the Hebrews, who had the power to perform miracles in the land, was mentioned. Therefore, you will not find this name in the Book of Ecclesiastes, for it speaks of the wisdom of God and the power that He gave to all. It was not present in Moses. Therefore, Jethro said, "Now I know that the Lord is greater than all the gods," referring to the name. He is the God of gods, sometimes referred to by His essence and sometimes by His title. The Lord of Hosts and His throne are called by His name, as it is written in the Chronicles and explicitly mentioned in the book of Samuel. Why is He called by this name? Because "the name of the Lord of Hosts is seated on the cherubim" (2 Samuel 6:2), as it is also written, "I AM WHO I AM" (Exodus 3:14). Similarly, it is said, "Like the light of seven days" (Isaiah 30:26), meaning sevenfold, indicating that each day added more light until the seventh day when it stood complete. And likewise, "He will fight with the king of the North" (Daniel 11:11), and "from within it, a likeness with the appearance of amber, from within the fire" (Ezekiel 1:4).
When [Scripture] states know, it is similar to [its use in] Adam knew Eve, his wife (Gen. 4:1). The God of your father refers to [the sefirah] Malkhut, the soul of David. Alternatively, God refers to Malkhut [and] your father [to] Jacob, (The reference is to Tiferet.) father of Solomon, who is in Yesod. Thus and serve him, as has been explained.
The unification of the letter Waw according to Rabbi Elazar di Vidash, may his memory be blessed, is based on the name 'Atniq.' The name 'Atniq' is derived from the verse 'and she bore Cain' (Genesis 4:1), and it draws from the name 'Anaktam' because the Yod in the name 'Atniq' is replaced by the Mem in 'Anaqtam' through the cipher of Atbash. The secret of the name 'Anaqtam' as mentioned, has the numerical value of 560, which corresponds to the total of the five letters of the final forms (Mantzepach) that represent judgments.
This has all already been hinted in Sefer Yetzirah, (Sefer Yetzirah 6:8; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation, Part I), The Gate of the Motion of the Components, The Five that are Drawn from the Ten.) “He formed a covenant with him between the ten fingers of his hands, which is the covenant of the mouth (Brit HaPeh-ברית הפה), and He formed a covenant with him between the ten toes of the feet, which is the covenant of circumcision (Brit Milah-ברית מילה). The whole matter is hinted in short in the words, (Sefer Yetzirah 1:3) “The covenant of the tongue-Milat HaLashon-מילת הלשון, and the covenant of the skin-Milat HaMa’or-מילת המעור.” (That is, the term circumcision-Milah-מילה also means “word” and both the covenant of the tongue and the covenant of the skin are referred to as “Milah-מילה.” In both cases, the issuance of words from the mouth and the issuance of seed, both bring forth progeny and revelation of the brain and mind, which is drawn forth by the Understanding-Binah-בינה.) I shall explain with the verses, (Hosea 14:10) “Who is wise-Chacham-חכם and will understand-Yaven-יבן these things; [who is] understanding-Navon-נבון and will know them-Yeda’em-ידעם.” That is, Understanding-Binah-בינה is positioned between wisdom-Chochmah-חכמה and knowledge-Da’at-דעת, and they unify to adhere to each other, (That is, it is the quality of Understanding-Binah that is positioned between the higher intellect of wisdom-Chochmah and the heartfelt emotions which are all included in Splendor-Tiferet, the essence of which is Knowledge-Da’at, as mentioned in the Fifth Gate. That is, Knowledge-Da’at-דעת refers to the matter of adhesion-Dveikut-דביקות, as in the verse (Genesis 4:1), “Adam knew-Yada-ידע his wife Chava and she conceived,” and as it states (Genesis 2:24), “Therefore shall a man… adhere-Davak-דבק to his wife so that they become as one flesh.”) according to the secret of the verse, (Exodus 31:3) “With wisdom-Chochmah-חכמה, understanding-Tevunah-תבונה, and knowledge-Da’at-דעת.” This has therefore all been hinted at, and is the secret of the bond between the upper Sefirot and the lower Sefirot.
When the serpent came to Eve, he implanted impurity in her, and Cain came out from that impurity. But if you will say, “How could he come from there? Behold, it is written: And behold, Adam knew Eve, his wife, and she conceived, and she gave birth to Cain (Genesis 4:1)! As that implies that Cain came from Adam and not from the ‘Other Side.’ And you are saying that the serpent implanted impurity into her and that Cain came out from it?”
If judgements have been sweetened, the Ancient One desires. The snake [חויא] came on the female, and קינא ("the nest") of filth was arranged inside her, to make an evil dwelling, as it is written: "and she [= Eve, חוה] conceived and gave birth to קין (Kain) [related to קינא "nest"] [Genesis 4:1]. A nest of dwelling of evil spirits and tornados and whirlwinds.
“East” – Rav said: In every place, the eastern direction offers refuge. Adam the first man – “He banished the man; He stationed the cherubs east of the Garden of Eden.” Cain – “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). The killer – “Then, Moses designated three cities on the eastern side of the Jordan [that a killer may flee there who kills his neighbor unwittingly]” (Deuteronomy 4:41–42). Another matter, “[He stationed the cherubs] east [mikedem] [of the Garden of Eden]” – the angels were created before [kodem] the Garden of Eden. That is what is written: “This was the Ḥaya angel that I had seen beneath the God of Israel at the Kevar River, and I knew that they were cherubs” (Ezekiel 10:20). (This verse proves that “cherubs” are angels.) “And the flame” – based on: “His servants are flaming fires” (Psalms 104:4). “The ever-turning [hamithapekhet]” – as they [angels] have various forms [mithapekhim], sometimes men, sometimes women, sometimes winds, sometimes angels. Another matter, “mikedem” – Gehenna (Alluded to here by the flaming sword, as the Midrash will explain.) was created before [mikodem] the Garden of Eden; Gehenna on the second day and the Garden of Eden on the third. “And the flame [lahat] of the ever-turning sword” – based on: “The day that is coming will burn [velihat] them” (Malachi 3:19). “Ever-turning”– as it turns over upon the person and burns him from head to toe and from toe to head. Adam said: ‘Who will save my descendants from this fire?’ Rabbi Huna said in the name of Rabbi Abba: The sword of circumcision, as it is stated: “Make flint swords for yourself [and circumcise the children of Israel]” (Joshua 5:2). The Rabbis say: The sword of Torah, as it is stated: “And a double-edged sword in their hand” (Psalms 149:6). When Adam saw that his descendants were destined to descend to Gehenna, he restrained himself from procreation. But when he saw that after twenty-six generations Israel was destined to receive the Torah, He consorted in order to produce descendants, as it is stated: “The man was intimate with Eve, his wife” (Genesis 4:1).
“And the man was intimate with Eve his wife and she conceived and gave birth to Cain, and said: I have acquired a man with the Lord” (Genesis 4:1). And the man was intimate with Eve his wife” – “Remember, Lord, Your mercy and kindness, for they are eternal” (Psalms 25:6). They are not from now, but rather, they are eternal. Rabbi Yehoshua bar Neḥemya said: With them You conducted Yourself with Adam the first man, as You said to him: “As on the day that you eat of it you shall die” (Genesis 2:17). Had You not given him one of Your days, which is one thousand years, (Psalms 90:4.) how could he have consorted to produce offspring?
“And the man was intimate [vehaadam yada]” – Rabbi Huna and Rabbi Yaakov bar Avin said in the name of Rabbi Abba bar Kahana: No creature engaged in cohabitation before Adam the first man – vayeda is not written here, but rather, “vehaadam yada Eve his wife” (Adam is mentioned before the verb, indicating that Adam was the first to engage in intercourse.) – he taught the means of cohabitation to all. Another matter, “[He banished the man…] and the man was intimate [yada] [with Eve [ḥava]]” (Genesis 3:23–4:1) – he realized [yada] from what tranquility he had been displaced, and he realized [yada] what Eve had done to him. Rav Aḥa said [of Eve]: The serpent was your serpent and you were Adam’s serpent [ḥivia]. (That is, the serpent was the cause of your downfall, and you, in turn, were the cause of Adam’s downfall.) “She conceived and gave birth to Cain” – Rabbi Elazar ben Azarya said: Three miracles occurred on that day. On that day they were created, on that day they cohabited, and on that day they produced offspring Rabbi Yehoshua ben Korḥa said: Two people went up into the bed and seven descended: Cain and his twin sister and Abel and his two twin sisters. “And said: I have acquired a man with [et] the Lord” – when a woman bears children, she says: I have now acquired my husband (Ish (translated in the verse as “man”) can also mean husband.) into my possession. Rabbi Yishmael asked Rabbi Akiva, saying to him: Because you studied under Naḥum of Gam Zo for twenty-two years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you:] What is the meaning of the et that is written here? He said: Had it been written: Kaniti ish Hashem it would have been difficult, (Omitting et, It would have implied that she had acquired the Holy One blessed be He.) so instead, it stated “with God” [et Hashem]. (Thus, et is not superfluous here, and no teaching should be derived from its use. ) He said to him: “For it is not an empty matter for you [mikem]” (Deuteronomy 32:47) – if it is empty, it is because of you [mikem], (If you find something in the Torah that appears devoid of significance, it is because of your own ignorance.) because you do not know how to expound. Rather, et Hashem – previously, Adam was created from earth and Eve was created from Adam. But from now on, [Eve said,] offspring will come about in our image and in our likeness – a man will not [produce offspring] without woman, nor will a woman without a man, nor both of them without the Divine Presence. (Kaniti ish et Hashem means: I have acquired this child through a man and through God.)
And she said, "I have acquired a man with the Lord." She said, "In the past, I and my husband would form [it] and the Holy One, blessed be He, would join with us in its formation. For the limbs would be because of me and because of my husband and the soul would be from God. Hence, let us call him, Cain, since I acquired (kaniti) a man with the Lord — this child was created [only] between Him and I."
(Gen. 25:1:) THEN ABRAHAM TOOK AN ADDITIONAL (Again the translation of the verse has been changed to fit the midrashic context.) WIFE. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING, YOUR END SHALL GREATLY FLOURISH. R. Simeon ben Laqish said in the name of R. Eleazar: You learn from here that an addition of the Holy One is more than the original. (Below, 7:20; see Gen. R. 61:4.) Abraham had previously sired no one but Isaac. When the Holy One made an addition for him, he made his addition < even > more, as stated (in Gen. 25:2): AND SHE BORE HIM < ZIMRAN, JOKSHAN, MEDAN, MIDIAN, ISHBAK, AND SHUAH >. Thus you find in the case of the first Adam that when < Eve > gave birth, she bore Cain (Gen. 4:1). Then afterwards (in Gen. 4:2): AND IN ADDITION SHE BORE < HIS BROTHER ABEL >. And so you find in the case of Rachel that she bore Joseph and said (in Gen. 30:24): MAY THE LORD ADD ANOTHER SON FOR ME. He added Benjamin for her and his twin sister. Where is it shown to be so? Here (in Gen. 35:17), < where > "This is a son for you" is not written, but FOR THIS ALSO IS A SON FOR YOU. And so you find in the case of King Hezekiah, all the days of his reign were fourteen years; but when the Holy One made an addition for him, he added fifteen years. (Is. 38:5; cf. II Kings 20:6:) SEE, I AM ADDING [FIFTEEN YEARS] TO YOUR LIFE. Now when the prophets saw that an addition of the Holy One was more than the original, they began to bless Israel with an addition. Moses said (in Deut. 1:11): MAY THE LORD [GOD OF YOUR ANCESTORS] ADD TO YOUR NUMBERS A THOUSAND TIMES [MORE THAN YOU ARE]…. David said (in Ps. 115:14): MAY THE LORD ADD TO YOUR NUMBERS. Also in the world to come the Holy One has procured an addition (rt.: YSP) for his people, as stated (in Is. 11:11): AND IT SHALL COME TO PASS IN THAT DAY, THE LORD WILL EXTEND (rt.: YSP) HIS HAND A SECOND TIME < TO PROCURE THE REST OF HIS PEOPLE >.
(Gen. 18:1:) THEN THE LORD APPEARED UNTO HIM…. Let our master instruct us: How many blessings does one pray every day? (Tanh., Gen. 4:1.) Thus have our masters taught (in Ber. 4:3): ONE MUST PRAY THE EIGHTEEN BENEDICTIONS. (The Mishnah cited attributes the teaching to R. Gamaliel.) And why eighteen? (TBer. 3:25; yBer. 2:4 (5a); 4:3 (7d-8a); yTa‘an. 2:2 (65c); Ber. 9b; 28a; Gen. R. 69:4; Lev. R. 1:8; M. Pss. 20:2.) < They > correspond to the eighteen references to the Divine Name which are written in (Ps. 29) ASCRIBE TO THE LORD, O HEAVENLY BEINGS. They reply to R. Levi: (The correspondence between the Eighteen Benedictions and Ps. 29 is attributed to R. Levi in yTa‘an. 2:2 (65c).) But does not one say nineteen in Babylon? He said to them: That also is from references to the Divine Name, as stated (in Ps. 29:3): THE GOD (El) OF GLORY THUNDERS. (This mention of El, when added to the psalm’s eighteen repetitions of the Tetragrammaton, results in nineteen references to the Holy One.) R. Simon said: < The Eighteen > correspond to the eighteen vertebrae which are in the spine, since when one stands to pray, it is necessary to bend over with all of them. Thus it is stated (in Ps. 35:10): ALL MY BONES SHALL SAY: LORD, WHO IS LIKE YOU? The Holy One said: Be strictly observant in prayer, for you have no finer way than that. And even though a person is not worth answering, I shall show him loving-kindness, since all my ways are loving-kindness. R. Simlay said: Do you want to know that all the Holy One's ways are loving-kindness? (See below, 4:4; 5:2; Gen. R. 8:13; M. Pss. 25:11; Eccl. R. 7:2:2; also Sot. 14a.) At the beginning of Torah he has adorned the bride, as stated (in Gen. 2:22): THEN THE LORD GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE HUMAN INTO A WOMAN >. (According Gen. R. 18:1, the point here is that “to build” can mean “to plait” hair. Thus the verse implies that God adorned Eve as a bride by plating her hair. See also below, section 4, and the note there.) Also at the end of < the Torah > there is loving-kindness in that he buried the dead, as stated (in Deut. 34:6): THEN HE (THE HOLY ONE) BURIED HIM (MOSES) IN THE VALLEY. Moreover, in the middle < of the Torah > he visited the sick, as stated (in Gen. 18:1): THEN THE LORD APPEARED UNTO HIM. As soon as Abraham had circumcised < himself > (in Gen. 17:24), the Holy One and his entourage (Lat.: familia.) came to visit him. {It is so stated} [Where is it shown? Where they read on the matter] (in Gen. 18:1): THEN THE LORD APPEARED UNTO HIM.
(Sammael) riding on the serpent came to her, and she conceived; afterwards Adam came to her, and she conceived Abel, as it is said, "And Adam knew Eve his wife" (Gen. 4:1). What is the meaning of "knew"? (He knew) that she had conceived. And she saw his likeness that it was not of the earthly beings, but of the heavenly beings, and she prophesied || and said: "I have gotten a man with the Lord" (ibid.).
Rabbi Miasha said: Cain was born, and his wife, his twin-sister, with him. Rabbi Simeon said to him: Has it not already been said, "And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a shameful thing"? (Lev. 20:17). From these words know that there were no other women whom they could marry, and these were permitted to them, as it is said, "For I have said, The world shall be built up by love" (Ps. 89:2). With love was the world built up before the Torah had been given. Rabbi Joseph said: Cain and Abel were twins, as it is said, "And she conceived, and bare (with) Cain" (Gen. 4:1). At that hour she had an additional capacity for child-bearing (as it is said), "And she continued to bear his brother Abel" (Gen. 4:2).
THE FALL OF THE ANGELS "AND Adam lived an hundred and thirty years, and he begat in his own likeness after his image" (Gen. 5:3). Hence thou mayest learn that Cain was not of Adam's seed, nor after his likeness, nor after his image. (Adam did not beget in his own image) until Seth was born, who was after his father Adam's likeness and image, as it is said, "And he begat in his own likeness, after his image" (ibid.).
And Adam knew Eve his wife, and she bore two sons and three daughters. And she called the name of the first-born Cain, saying: I have gotten a man from the Lord. And the name of the second she called Abel, for she said: In vanity have we come to the earth and in vanity we shall be taken away from it. And when the boys grew up, their father gave them possessions in the land. And Cain was a tiller of the ground, while Abel became a keeper of sheep. And it came to pass after a number of years that the boys brought an offering to the Lord.
An uncircumcised priest, e.g., one for whom circumcision was considered too dangerous, and all those who are ritually impure with any type of impurity, may not partake of teruma, the portion of produce that must be set aside for the priests. However, their wives and their slaves may partake of teruma. With regard to both a man with crushed testicles or with other wounds to his genitals [petzua dakka] and one whose penis has been severed [kerut shofkha], it is prohibited for them to marry a woman who was born Jewish. If they are priests they and their slaves may partake of teruma, as this condition does not disqualify them or their property. However, their wives may not partake of teruma, because if a priest has relations with his wife after suffering his injury, he renders her a ḥalala, a woman who is disqualified from marrying a priest, as he has engaged in forbidden sexual relations with her. If such a priest did not know his wife, i.e., did not engage in sexual relations with her, after his testicles were crushed or his penis was severed, she may partake of teruma, as she had married the priest in a permitted manner.
This is why the Torah says: והאדם ידע את חוה אשתו, "man knew his wife Eve." We find a similar description of the union of Elkanan and his wife Chanah, a holy union which resulted in the birth of the prophet Samuel (Samuel I 1,19). Just as the emanation יסוד is the link between the "junior" emanations תפארת and מלכות, through the covenant of circumcision, so “כתר represents the link between the "senior" emanations חכמה and בינה. The inseparable bond between G–d, Torah and Israel is forged in this manner. I have written on these concepts elsewhere at greater length, and will come back to them later.
The Torah writes: (4,33-5,20) הקול מתוך החשך וההר בוער באש." Seeing that fire and darkness are almost exact opposites, how do we explain that the Israelites heard the voice of G–d both from out of darkness and from out of fire? Clearly there is a mystical dimension to this. Another word for fire is שלהבת. This word divides into הבל and שת, the names of the two people reincarnated in Moses. The word חשך, darkness, on the other hand, refers to Cain who ended up in darkness. The Arizal explains the relationship between אדם, חוה, קין, והבל still better. אדם is perceived as having emerged from the second highest emanation חכמה which in turn is equivalent to כח מ"ה. This means the combination of the soul, נשמה plus the "junior" power symbolized by the number 45, the numerical value of אדם, the concept of Man. חוה emerged from the next lower emanation בינה. She was אם כל חי, "the mother" of all subsequent human beings. קין והבל originated in the domain of דעת, [an emanation in the center line of the diagram, below כתר but above תפארת. Ed.] הבל had received input from the emanation חסד, as suggested by his name (as we demonstrated before) whereas קין had received 5 units of input from the emanation גבורה, which is fed by the emanation בינה. This גבורה is sort of a קן, i.e. nest, receptacle for the חכמה. The combined units of input from the emanations בינה and חכמה are 10; they account for the letter י in the middle of his name. This is the deeper meaning of Psalms 84,4: ודרור קל לה, where the letter ק is written larger and which separates between דרוד and the letter ן. This is to alert us to the fact that דרור, freedom is equated with בינה, i.e. יובל =50. קין was predominantly part of חוה, who represented בינה; this is why she said קניתי איש את ה' when she bore him. By this she meant to say: "I have acquired a man with G–d, i.e. as distinct from "with Adam." Having said that קין was the "receptacle" of input from both חכמה and בינה, and in view of the letter ן at the end of his name alluding to the fifty gates of בינה, we can understand what G–d meant when He asked Cain אי הבל אחיך, "Where is your brother Abel?" G–d criticized Cain who should have remembered that he was the שומר, the receptacle for his brother. Cain represented the female, Abel the male. The female is the receptacle for the male. The word אי may be understood as an acronym of אינך יודע "Don't you know?" Furthermore, the letter א alludes to בינה, whereas the letter י alludes to חכמה. When G–d's name is spelled א-ה-י-ה, this symbolizes His manifestation in the emanation בינה, whereas when it is spelled י-ה-ו-ה it symbolizes His being manifest in the emanation חכמה. Seeing that the reference to אחיך most definitely refers to someone male, G–d made it clear that Cain represented the female in that pair, i.e. the sister, אחות. When G–d had told Cain previously -when the latter was upset that his offering had been rejected- (Genesis 4,5-7), הלא אם תיטיב שאת, "Surely if you do right there is uplift (forgiveness)!" the word שאת could be read as אשת, "wife of." In the future the אשת חיל, woman of valor, will be described as the crown of her husband, and at that time G–d will govern the world using the emanation גבורה i.e. דין, seeing that mankind will be on such a high level that G–d does not have to make allowances for man's weakness and employ the attribute of רחמים as He does in this present world.
ונדעה אותם, “so that we may engage in homosexual relations with them;” the word ידע is familiar to us from Genesis 4,1 where it described Adam in engaging in carnal relations with Chavah. Besides, it is clear from Lot’s offer of his two virgin daughters as an alternative to satisfy the carnal desires of the men of Sodom (19,8), that these men were planning a criminal activity.
The Torah makes an implicit comment on this in its account of the name given to the first human child. Eve called him Cain – from the Hebrew meaning “ownership” – saying, “I have acquired a child through God” (Gen. 4:1). Treat your child as a possession and you may turn him into a murderer: that is what the text implies.
The clearest evidence for this interpretation is given at the birth of the very first human child. When she first gives birth, Eve says: “With the help of the Lord I have acquired [kaniti] a man” (Gen. 4:1). That child, whose name comes from the verb “to acquire,” was Cain, who became the first murderer. If you seek to own your children, your children may rebel into violence.
Hat er ihr jedoch nicht beigewohnt. ירע hier = beiwohnen, wie Gen. 4, 1 u. o.
Lemech married two women. Adah, whom he married to bear children, gave birth to two righteous men, one a shepherd like many of the righteous, and one the inventor of instruments for praising Hashem. But Tzillah, whom he married for pleasure, gave birth to a weapon maker in the spirit of Kayin.
And he saw our affliction- this refers to refraining from marital relations: The Torah reads the expressions, “affliction,” “hard labor,” and “oppression” in a counter intuitive way. Literally, what the verse tells us is that first, Pharaoh, “oppressed” the Israelites by making their life unbearable; then he “imposed hard labor” upon them by forcing them to perform tasks they couldn’t complete; and finally, Pharaoh “afflicted them” by beating them and forcing them to complete these tasks. So why didn’t the Torah reverse the order of these expressions. It should have been: “our oppressing, our hard labor and our affliction.” That is, the Haggadah explains, what each of these expressions implies. “Our affliction” refers to the forced separation of couples. Some explain the expression “They saw our affliction” to mean that the Egyptians forbade the Israelite men from sleeping in their own homes so that they should be up and out early in the morning. This explanation is forced since we are not told that Pharaoh made such a decree, and if it was his intention to separate the men and women, he could have simply forbade them from marrying one another. Some of the commentators have suggested that the men voluntarily separated themselves from their wives so that they would not give birth to infants who would then be thrown in the Nile by the Egyptians. But this explanation is also difficult for we learn that when Amram divorced his wife following the Egyptian decree against the babies, Miriam convinced him to remarry Yocheved. As a result all the men took their wives back – suggesting that there was no “forced separation” of men and women except for a short period of time. The Haggadah suggests here that the forced separation lasted throughout the period of oppression. Rather, it may be that the men chose not to dwell in their homes so that they would not feel desirous of their wives. In this way the Egyptians would not be suspicious of the Israelite women and check to see if they were pregnant. The Egyptians would say that the Israelite men did not go to their homes so they could go quickly to work each day. The Israelite women knew that they would not be redeemed until they had given birth to 600,000 children. What did these righteous women do? They would take two buckets to the well. They would draw out two buckets, one filled with water and the other with little fish. They would then go to the field to visit their husbands. They would help them wash and then they would feed them; then they would engage in intimate relations. When they became pregnant the women would go to their homes, and when the time to give birth, they would go and give birth in the field, as Rabbi Akiva explains. (BT Sotah 11b) It is to this story that the expression “And He saw our affliction” is referring. “God saw” what the Israelites were doing. And “God knew” is a reference to God’s knowledge of their relations, as in the verse, “Adam knew his wife.” (Genesis 4:1) Only God knew what the Israelite men and women were doing.
ויעתר לו, "He responded to his entreaty." The reason that the Torah does not mention the customary "Isaac knew his wife" (as in Genesis 4,1, or Samuel I 1,19) prior to reporting her pregnancy may have been that they prayed within three days of having had marital relations. Their prayer was that the semen should not go to waste (compare Berachot 60 on the subject of semen turning unfit for conception).
The second blessing deals with being fruitful and multiplying. The reason G’d’s name is mentioned once more in that blessing is to make clear that by reproducing man becomes a partner of G’d in the universe. This is what Chavah had in mind when she said after giving birth to Cain (4,1) קניתי איש את ה', “I and G’d together have acquired a man.” Our sages in Kidushin 30 have said: “three partners between them acquired (contributed to his existence) man. They are: G’d, man’s father and man’s mother.” The purpose of the commandment to procreate profusely is so that the birth of the body be a prelude for the acquisition of the intelligent essence of man, his נפש השכלית. It is this intelligent essence which enables him to serve his Creator. Were it not for that, man’s superiority to the animals would be nil, i.e. מותר האדם מן הבהמה אין, (Kohelet 3,19). When the prophet Ezekiel 23,37 quotes G’d as saying וגם את בניהן אשר ילדו לי, “and also their children who have been born to Me,” he meant the children whose purpose in being born was to serve G’d. The implication of the verse is that all Israelites were born for the sake of His Holy Name, in order to serve G’d. The wicked people who see in the purpose of producing children a function of merely populating the universe, to eat and to drink just like the animals, completely misunderstood what the Torah has in mind with this blessing. Already at the time man engages in impregnating his wife with his seed he must strive to concentrate on this purpose of procreation. He must desire to draw down upon himself some of the Holy Spirit, similar to when an animal was offered up as a sacrifice. This too was done in order to draw G’d’s presence down to us in our part of the universe.
ויברכהו...קונה שמים וארץ, the word קונה here must not be understood in the customary sense of acquiring something from a third party. Malki Tzedek most certainly did not think that “the G’d of heaven and earth” had “bought” his position from some other force. The word is used in the sense of “having created, or having invented.” It was used in this sense by Chavah when she gave birth to Kayin and said קניתי איש את ה', “I have produced, brought forth a man, with G’d,” when she meant that she was now a partner to G’d.” Genesis 4,1)
ותהר, seeing that the conception had not been mentioned in the previous verse, the Torah now reports conception and birth as if it had been a consecutive activity. We find a similar construction in Genesis 4,1 ותהר ותלד את קין, “Chavah conceived and gave birth to Kayin.”
ויקרא האדם...ולאדם לא מצא עזר כנגדו, he saw all these creatures parading before him as males partnered by a female, whereas there was no such partner available for him. We find a similar construction in Exodus 24,1 of the Torah writing ואל משה אמר עלה אל ה', or in Genesis 4,23 נשי למך or in Samuel I 12,11 ואת יפתח ואת שמואל. According to Tur, quoting Rabbi Joseph Kimchi, our author’s father, what gave rise to our author supplying other examples of such a strange syntax is the fact that Adam is portrayed as if viewing himself from the outside, as a third party. The names Adam gave the animals were all in Hebrew, seeing that this is the language he spoke. This is also the language in which G’d addressed him. G’d had called him אדם since he was a product of אדמה. Similarly, Adam called his wife חוה, to reflect the fact that she was the mother of the human race, i.e. אם כל חי. Chavah in turn called her son קין, describing him as an acquisition קנין of an איש, a man, paralleling G’d Who up until then had been the Only One who had acquired an איש, meaning her own husband Adam. (Genesis 4,1). Similarly, when Lemech named his son נח, he mentioned that the name symbolised the hope that his son would provide comfort for man, זה ינחמנו, (Genesis 5,29). The way these names reflect words in the Hebrew language closely related to such names, all prove that Hebrew was the language spoken at that time. The fact that we do not know the meaning of all the other names mentioned in the Torah for people of that era only proves our ignorance, knowing neither enough Hebrew nor being endowed with the level of wisdom possessed by our forefathers. We will have to await the end of our exile to once again qualify for the command of Hebrew at the disposal of our ancestors.
Jabez (יעבץ). Even though, considering the story, this involves a transposition [of letters]—for according to the story it should have said יעצב—Hebrew-speakers are not particular on this, as in the cases of Noaḥ (=Noah), from yenaḥamenu (=will provide us relief; Gen 5:29); Qayin (קין; =Cain), from qaniti (קניתי; =I have gained; Gen 4:1); and Shemu’el (=Samuel), from me-Adonay she’iltihu (=I asked the Lord for him; cf. 1 Sam 1:20).
A MEMORIAL OF T’RUAH’ (A BLAST OF THE RAM’S HORN) — “[a memorial by means of recitation of] Biblical verses which tell of Divine Remembrance, and verses which have reference to the blowing of the Shofar [the ram’s horn], so that I shall recall in memory for your sake the Binding of Isaac, instead of whom a ram was offered.” This is Rashi’s language. Now the Rabbi [Rashi] should have mentioned also the Rabbinic interpretation for the recitation of verses in which the Sovereignty of G-d is described, (In the Additional Service of the New Year, ten Biblical verses which speak of G-d as King of the universe are recited; so also ten verses which speak of Divine Remembrance, and ten which speak of the role of the Shofar. See in Vol. I, p. 268 Note 318.) for it is impossible that Scripture should mention the verses of Divine Remembrance and of the Shofar, and should not mention also the verses of Sovereignty. And the Sages have already derived [the duty of reciting] them from the verse, And they shall be to you for a memorial before your G-d: I am the Eternal your G-d: (Numbers 10:10.) “There was no need for Scripture to state here, I am the Eternal your G-d. And why does it state I am the Eternal your G-d? (In Verse 9 ibid., it states already, and ye shall be remembered before the Eternal your G-d. Why then is it said in Verse 10 again, I am the Eternal your G-d?) It is stated only to establish a general law, that wherever you recite verses of Divine Remembrance you recite next to them those of Sovereignty,” as it is taught in Torath Kohanim (Torath Kohanim, Emor 11:2.) and in Tractate Rosh Hashanah. (Rosh Hashanah 32 a.) However, all these interpretations are only Scriptural supports for Rabbinic enactments. For the Rabbis have explicitly said: (Ibid., 34 b. The Gemara there brings a Beraitha as follows: “If there are two cities, in one of which they blow the Shofar [but there is no-one who can recite the Additional Service of the New Year with the special verses about G-d’s Sovereignty etc.], and in the other they recite the Service but have no Shofar, then we are to go” etc., as Ramban continues.) “We are to go to the place where they blow the Shofar, and we are not to go to the place where they recite the Service” [without the blowing of the Shofar. On this statement of the Beraitha the Rabbis of the Gemara asked:] “Surely this is so! The blowing of the Shofar is commanded by law of the Torah, and the recitation of the verses is only by law of the Rabbis [and what need is there for the Beraitha to teach me that the law of the Torah takes precedence!” To this the Gemara answered: “The Beraitha is] necessary only to teach this in a case where one is certain and one is in doubt.” (Even if there is only a doubt whether there will be a Shofar in one community, whilst in the other it is certain that they will recite the Service, but without the sounding of the Shofar, the Beraitha teaches that we are yet to go to the place where there is a possibility of the Shofar being blown, even though there is a doubt about it.) Rather, the expression a memorial of ‘t’ruah’ is like the verse, it shall be a day of ‘t’ruah’ unto you, (Numbers 29:1.) Scripture stating that we are to blow [the Shofar] on that day, and this shall be to us for a memorial before G-d, as it is said further on, and ye shall blow with the trumpets [over your burnt-offerings, and over the offerings of your peace-offerings], and they shall be to you for a memorial before your G-d. (Numbers 10:10.) And since He said there, And in the day of your gladness, and in your appointed seasons, and in your New Moons, ye shall blow with the trumpets over your burnt-offerings, and over the offerings of your peace-offerings, (Numbers 10:10.) whereas here He commanded only a t’ruah [a blast of the horn] for this festival [the New Year], and following it He said, and ye shall bring an offering made by fire, (Verse 25 here.) we deduce that this t’ruah [mentioned here] is not the same blowing which was done with the [silver] trumpets over the offerings. We furthermore [deduce] that this t’ruah here was not done over the offerings, but it is obligatory upon all Israel [wherever they are], and is to be done with the Shofar [the ram’s horn], for he had not yet commanded him [Moses] to make the trumpets, and all unqualified expressions of t’ruah are done with the Shofar, as it is said, And thou shalt make proclamation with ‘shofar t’ruah’ (the blast of the horn). (Further, 25:9.) Now Scripture did not explain the reason for this commandment, why [we must do] the blowing [of the horn], and why we need a memorial before G-d on this day more than on all other days, and why He commanded altogether that this day should be a holy convocation. But because this day comes at the beginning of the month in which the Day of Atonement occurs, it would appear that on the New Year there is a judgment before Him, blessed be He, for by these He judgeth the peoples, (Job 36:31.) on the New Year He sits upon the throne as the righteous Judge, (Psalms 9:5.) and afterwards in the course of the next ten days He forgives the transgression of His servants. (See Genesis 50:17.) Scripture is thus alluding to this matter which is well-known in Israel by word of the prophets and our holy ancestors. (“Up to Moses our teacher, and it is still with us as a matter of tradition and as is known in the Talmud. And he who has been worthy to be a student of the secrets of the Torah, will see the subject expressed more clearly in Scripture, and the expressions of the Torah will be better understood by him, for t’ruah has stood by our fathers etc.” (see text here) (Ramban in his Sermon on Rosh Hashanah, Kithvei Haramban, I, p. 220).) And by way of the Truth, [the mystic teachings of the Cabala], t’ruah is that which has stood by our fathers and us, as it is said, Happy is the people that know the ‘t’ruah,’ (Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy.) similar in meaning to that which it is written, ‘t’ruath’(the alarm of) war; (Jeremiah 4:19.) for The Eternal is a man of war. (Exodus 15:3.) If so, it shall be a day of ‘t’ruah’ unto you (Numbers 29:1.) means that the day which is set aside for t’ruah [i.e., when the world is judged according to the attribute of justice], will be to our succor [for we will be remembered in mercy]. (Abusaula.) Similarly, a memorial of ‘t’ruah,’ a holy convocation (Verse 24 before us.) means that there will be a remembrance [of mercy] in the t’ruah [the quavering sound which alludes to the attribute of justice], and therefore it is a holy convocation. It was not necessary for Scripture to mention the Shofar [i.e., that “it shall be a day of Shofar unto you”], for the Shofar is already alluded to in the word “day,” (Since the word Shofar [the ram’s horn] is symbolic of mercy, it is already hinted at in the word “day” which likewise symbolizes mercy (L’vush in his commentary to Ricanti quoting the language of Ramban).) and the t’ruah is on [that “day”], and thus it is a day of judgment in mercy, not a ‘t’ruath’ (alarm of) war. (Exodus 15:3.) It is for this reason that Scripture mentioned only the t’ruah [but did not mention the t’kioth, the accompanying plain sounds], because it is already a tradition received by our Rabbis which all Israel have seen [done] as far back as Moses our teacher, that each t’ruah (quavering sound) has one plain accompanying sound before it and one after it. And why should Scripture mention the t’ruah, and not mention the t’kioth at all, neither in connection with the New Year nor the Day of Atonement [of the Jubilee year]? (Further, 25:9. “[The Day of Atonement in] the Jubilee year is like the New Year in respect of the blowing of the Shofar” (Rosh Hashanah 26 b).) But it is because the t’kiah [the plain accompanying sound] is the memorial, and it is the Shofar [all alluding to the attribute of mercy], and the t’ruah is as its name indicates [i.e., a reference to the attribute of judgment]. (Similar to ‘t’ro’eim’ in the verse: ‘t’ro’eim’ (thou shalt break them) with a rod of iron (Psalms 2:9) (L’vush in his commentary to Ricanti).) And because it [the t’ruah] is wholly surrounded by mercy — an accompanying plain sound before it and one after it — therefore He said of those who know the ‘t’ruah’ (Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy.) that through righteousness they will be exalted, for Thou art the glory of their strength. (Psalms 89:17-18.) Thus it is clear that everything depends upon repentance, (“For otherwise, it would be the Day of Judgment” (L’vush).) but on the New Year He is concerned entirely with the attribute of justice and conducts His world [by that attribute], and on the Day of Atonement He is concerned entirely with the attribute of mercy. It is this which is expressed in the saying of the Rabbis [with reference to these solemn days]: (Rosh Hashanah 32 b.) “The King sitteth upon the throne of judgment etc.” Thus the New Year is a day of judgment in mercy, and the Day of Atonement is a day of mercy in judgment. From that which we have explained about this subject you will understand the sense of the verse written in [the section of] the journeyings [in the wilderness]: They shall blow ‘t’ruah’ (an alarm) for their journeys. But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm. (Numbers 10:6-7.) For of their journeys it is written, and the angel of G-d journeyed, (Exodus 14:19.) and it is further written, And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Eternal, and let Thine enemies be scattered; and let them that hate Thee flee before Thee,’ (Numbers 10:35.) which is similar in meaning to the verse, The face of the Eternal is against them that do evil. (Psalms 34:17.) — But when the assembly is to be gathered (Numbers 10:17.) it is said, Return, O Eternal, unto the ten thousands, (Ibid., Verse 36.) similar in meaning to the verse, And there was a King in Jeshurun, when the heads of the people were gathered. (Deuteronomy 33:5.) And the ten days between the New Year and the Day of Atonement allude to the Ten Emanations, for on the Day of Atonement He is exalted by them, and the Eternal of hosts is exalted through justice (Isaiah 5:16.) as is known in tradition. Furthermore there is also a sign about this in the heavens, for this month of Tishri has as its constellation the zodiac sign of the Balance, thus signifying that in that month a just balance and scales are set by the Eternal. (Proverbs 16:11.)
ועץ הדעת, a tree whose fruit results in those who eat from it gaining greater understanding of the relationship of good and evil. The word דעת, which appears here for the first time, helps us understand Genesis 4,1 והאדם ידע את חוה אשתו. Without this verse we would have been puzzled by the Torah telling us something that was so obvious. Who does not “know” his wife, especially when he had described her as “bone of my bone and flesh of my flesh!” (2,23) In our verse we are told that the words ידע, דעת do not primarily refer to factual knowledge but to conceptual knowledge. This also helps us to understand why relatives, as in Ruth 2,1 are referred to as מודע לאישה, “someone whom her late husband had been intimate with, had been related to by blood.” It is normal for blood relations to be concerned with the physical and emotional needs of their kin. (compare Proverbs 17,17.)
Speaking and listening are not forms of detachment. They are forms of engagement. They create a relationship. The Hebrew word for knowledge, daat, implies involvement, closeness, intimacy. “And Adam knew Eve his wife and she conceived and gave birth” (Gen. 4:1). That is knowing in the Hebrew sense, not the Greek. We can enter into a relationship with God, even though He is infinite and we are finite, because we are linked by words. In revelation, God speaks to us. In prayer, we speak to God. If you want to understand any relationship, between husband and wife, or parent and child, or employer and employee, pay close attention to how they speak and listen to one another. Ignore everything else.
Likewise in the case of the binding of Isaac. I have long argued that the point of the story is not that Abraham loved God enough to sacrifice his son, but rather that God was teaching Abraham that we do not own our children, however much we love them. The first human child was called Cain because his mother Eve said, “With the help of God I have acquired [kaniti] a man” (Gen. 4:1). When parents think they own their child, the result is often tragic.
AND GOD SAW THE CHILDREN OF ISRAEL, AND GOD KNEW The verb “know” in Hebrew means something quite different from its meaning in Greek and subsequent Western thought. Knowledge, for the Greeks, was a form of cognition, a detached appraisal of facts. In the Torah, knowledge is a form of moral relationship, a commitment. Thus Adam “knew” his wife (Gen. 4:1) – meaning he joined himself to her, physically, emotionally, and morally. God says about Abraham, “I have known him” (Gen. 18:19), meaning, “I have chosen him, set My love on him, made a covenant with him.” In the Torah, knowledge is not simply an intellectual attribute. It also has consequences for emotion and action. In this case, “and God knew” means that He not only saw the suffering of the Israelites. He was pained by it, and determined to act to redeem them.
וידע את אשר עשה לו בנו הקטן, “he realized what his younger son had done to him.” The Torah has a habit of associating misdemeanors with people who had already previously been guilty of other misdemeanors. In this instance, Cham, who reportedly did not obey the commandment of sexual continence while in the ark, is now accused of a misdemeanor actually perpetrated by his son. The term וידע had first been used in the Torah to describe marital intimacy between Adam and Chavah. (Genesis 4,1) In Pirkey de Rabbi Eliezer the words וירא חם, are understood to describe Cham’s inactivity; although he observed his father in the nude, he did not bother to cover his nudity.
“And the man knew his wife Eve” [4:1]. And Adam had sexual relations with his wife Eve. This because semen comes from the brain, where intelligence and wisdom emanate, and that is why the Torah use the term “to know” for sexual relations, the source of intelligence. (Bahya, Genesis, 4:1. The idea that the brain is the source of semen is a common belief of medieval science.) When Adam saw that the Garden of Eden was locked, he did not want to have relations with his wife. He said: my children won’t enter the Garden of Eden, but Gehenna. He saw Gehenna was open and he said, because Gehenna is open, it is certain that my children will enter Gehenna. However, after he saw that the Torah would be given to Israel after twenty-six generations, he again had sexual relations with his wife in order to have children. (Genesis Rabbah, 21.9.) From this, the person should learn that he should have sexual relations with his wife to have children, so he can teach them Torah. Rabbi Huna and Rabbi Jacob said in the name of Rabbi Abba the son of Kahana, no creature knew how to have sexual relations with its mate until Adam had sexual relations with his wife. This is the reason the term “to know” is used for sexual relations in the verse “and Adam knew his wife Eve” [4:1].
Why is the meaning of “recognize me” so much like the meaning of “And Adam knew Eve” [Genesis, 4:1]? From this verse we learn that every pious woman who needs to go among men, there should be other women with her in order that she should not be suspected of sleeping with someone. She might cause people to sin, because a person is not believed in these matters, particularly in matters relating to sexual issues. However, someone who is involved in these matters and people suspect them, the Holy One removes the suspicion, as we find concerning Jesse, David’s father, who suspected his wife. God, blessed be He, allowed the matter to be revealed and he knew that David was piously born. (Ginzberg, Legends, VI, 246, n. 11, suggests the source is an unknown midrash quoted in Midrash Makhiri on Psalms 118.)
And He saw our affliction" (Deut. 26:7) – this refers to the separation from the way of the world, as it is stated, "And God saw the Children of Israel and God knew." (Ex. 2:25) "And our toil" (Deut. 26:7) – this refers to the killing of the sons, as it is stated, "Every boy that is born, throw him into the Nile and every girl you shall keep alive." (Ex. 1:24) "And our duress" (Deut. 26:7) – this refers to the pressure, as it is stated, "And I also saw the duress that the Egyptians are applying on them." (Ex. 3:9) At first, it would appear that the sentence should have been interpreted so that these three expressions, “our affliction,” “our toil,” and, “our duress” are all synonyms, different words expressing the same idea. “He saw our affliction,” should have been interpreted the same as, “And they afflicted us; and “Our duress” should have been interpreted as referring to hard labor. However, the Maggid realized that if “And He saw our affliction, and our toil and our duress,” was similar to the interpretation of, “And the Egyptians dealt ill with us, and afflicted us and imposed hard labor upon us,” then one of these verses would be unnecessary and it would have been fitting to say, “The Egyptians dealt ill with us, and afflicted us, and placed hard labor upon us and we cried out to God… and God heard… and God saw what they did to us in Egypt and God took us out.” Why was it necessary to repeat the language itself with, “God saw our affliction, our toil and our duress?” The Maggid comes to interpret each expression differently. The first verse (“The Egyptians dealt ill with us…”) refers to what the Egyptians did to the Israelites publically: they afflicted them with bricks and mortar, building cities for the king, and crushing work which the Egyptians imposed on them. The passage then continues, “God saw our affliction, our toil and our duress.” Besides the well-known things which the Egyptians openly did to the Israelites, God saw the secret plans and hidden strategies that the Egyptians carried out and which were not known publically. Thus, the expression, “He saw our affliction” refers to the forced separation of the sexes. Many Israelite men separated from their wives so that they would not give birth in vain nor give birth to a child idly. (If they gave birth to children, the Egyptians would then kill them. To avoid the death of their children they simply stopped having sexual relations with their wives.) The sages said that forcing couples to refrain from having intimate relations was an “affliction.” The sages explain, “If you ill-treat (afflict) my daughters,” (Gen. 31:50) to mean refraining from sexual relations. The Maggid quotes the verse, “And God saw the Israelites and God knew.” (Ex. 2:25) God saw that the men were separating from their wives so He caused them to feel sexual desire so they would have relations and thereby would have more children. The sages interpreted the verse, “Under the apple tree I aroused you…” (Song 8:5) to mean that the women would come to the field to serve their husbands, tend to them and then they would have relations with them. The verb ‘know’ refers to intimate relations, as in, “Adam knew Eve, his wife.” (Gen.4:8) Similarly we find, “The maiden was very beautiful, a virgin whom no man had known.” (Gen 24:16) The word yeda, then, hints at this meaning in Exodus 2:25. The Maggid also came up with this interpretation by verbal analogy (gezera shava). (Gezera Shava is a hermeneutic rule used by the sages primarily in the interpretation of Jewish law. When a similar word appears in two verses, the sages assumed there was a connection between the two verses. In this case, Abarbanel uses this rule of interpretation for non-halachic purposes.) The word vayar, “And He saw” appears in both verses: here, “And God saw our affliction” (Deut. 26:7) and there, “And God saw the Children of Israel and God knew.” (Ex. 2:25) Just as there it means that he gave them the desire to know their wives, so too here, it has this meaning. When it says, “And God knew” regarding intimate relations it says so because no being can know what happens between a man and his wife except God.
[40] “And Adam knew his wife and she conceived and bare Cain, and he said, ‘I have gotten a man through God,’ and He added to this that she bore his brother Abel” (Gen. 4:1, 2). The persons to whose virtue the lawgiver has testified, such as Abraham, Isaac, Jacob and Moses, and others of the same spirit, are not represented by him as knowing women.
The second (40—end) on Genesis 4:1—
Whether it was properly said with respect to Cain: "I have gotten a man from the Lord?" (Genesis 4:1).
Whether it was properly said with respect to Cain: "I have gotten a man from the Lord?" (Genesis 4:1). Here there is a distinction made, as to-from some one, and out of some one, and by some thing. Out of some one, as out of materials; from some one, as from a cause; and by some thing, as by an instrument. But the Father and Creator of all the world is not an instrument, but a cause. Therefore he wanders from right wisdom who says, "That what has been made has been made, not from God, but by God."
The Torah makes an implicit comment on this in its account of the name given to the first human child. Ḥava called him Kayin – from the Hebrew meaning “ownership” – saying, “I have acquired a child through God” (Bereshit 4:1). Treat your child as a possession and you may turn him into a murderer: that is what the text implies.
Rabbi Sacks mentions several examples of how this message is expressed in the biblical narrative. The name given to the first child born – Kayin (from the Hebrew meaning “ownership”), because “I have acquired a child through God” (Bereshit 4:1) – implies that if you treat your child as a possession, then you may turn him into a murderer. The story of the binding of Yitzḥak teaches that parents do not own their children. This message is also contained in the tenth plague – the death of the firstborn. All firstborn Israelites were to have been priests in the service of God. Only after the sin of the Golden Calf did this role devolve to the tribe of Levi. The same idea lies behind the ritual of the redemption of the firstborn. Parents’ responsibility to their child is also a concept developed in the halakhic literature.
Early next morning they bowed low before the LORD, and they went back home to Ramah. Elkanah knew (Cf. note at Gen. 4.1.) his wife Hannah and the LORD remembered her.
Like one whom a mother comforts. So I will comfort you: You shall find comfort in Jerusalem.
If a woman (woman Lit. “(female) participant whose involvement defines the depicted situation.” Unlike “woman” in contemporary English, Heb. ’ishshah can denote girls within its scope, as here and in 31.18, 35; Judg. 21.14.) makes a vow to יהוה or assumes an obligation while still in her father’s household by reason of her youth,
The man knew his wife, Chavah. She conceived and she gave birth to Kayin, and she said, I have obtained a man with [the help of] Adonoy.
And Adam knew Hava his wife, who had desired the Angel; and she conceived, and bare Kain; and she said, I have acquired a man, the Angel of the Lord.
| וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃ | 2 J | She then bore his brother Abel. Abel became a keeper of sheep, and Cain became a tiller of the soil. |
A shepherd. A profession that neither preoccupies the mind nor wearies the body, thus it is ideal for those who wish to engage in contemplation. In fact, some say that Hevel was punished for going too far in his metaphysical speculations.
ותוסף ללדת את אחיו, She continued to give birth to his brother. The reason the Torah adds the words "his brother," something quite unnecessary, as well as the repeated use of the word את, has been explained by our sages. They said that in the struggle between Cain and Abel, the latter was first victorious, Cain lying on the ground. Abel then pitied him and moved away. Cain exploited this pity of his brother Abel to attack him and kill him (Tanchuma Bereshit 9). The words את אחיו are a hint that Abel acted in a brotherly fashion towards Cain. By placing the word את in front of the word הבל, the Torah alluded to the lack of brotherliness with which Cain related to Abel. Another reason for the word את both times before the name Cain and the name Abel is to indicate that twin sisters were born together with these brothers (Yevamot 62).
וקין היה “and Kayin had become, etc.” We would really have expected the Torah to write ויהי קין עובד אדמה, similar to the Torah’s describing Hevel’s vocation as ויהי הבל רעה צאן, “Hevel became a shepherd of sheep.” The reason the Torah changed its style in describing the respective vocations of the two brothers was that there was a cardinal difference between the vocation of the one and the vocation of the other. Hevel was a righteous person whereas his brother Kayin was a wicked person. The whole episode teaches that good and evil have the same root. The root by itself is totally good; after all when Adam was created he was totally good. Nonetheless we observe that from such a good “root,” two sons with totally different personalities emerged. Seeing that both wicked people and good people developed out of the same root is proof that there was only One Creator, that evil and good are not separate domains, that there are no two competing deities in this world, one promoting the source of all that is good and promoting it, and one which is the root of all that is bad and promoting same. In fact, if you look at Isaiah 45,7 עושה שלום ובורא רע, אני ה' עושה כל אלה, “Maker of peace, Creator of evil, I the Lord am doing all this,” G’d realised that unless He, personally, took responsibility for being the originator of anything good and evil, people would believe that there must be two totally separate domains, two totally diverse prime causes. An additional reason why the Torah had to write וקין היה עבד אדמה is because the potential of a personality such as Kayin had preceded his birth; he had not invented it. [Rabbi Chavell quotes an interesting numerical value of the combined words עבד היה is the same (96) as that of the planet מאדים, Mars, which stands for bloodshed, for war. This would be an additional reason for the Torah having written קין היה, instead of ויהי קין וגו'..]
ותוסף ללדת את אחיו את הבל, the construction of ותוסף ללדת instead of ותהר עוד ותלד, “she again became pregnant and gave birth,” supports the words of our sages in Bereshit Rabbah 22,2 that the two brothers Kayin and Hevel were born as twins. The birth was additional, not the pregnancy. Our sages added further that not only were these two brothers born as twins, but that a twin sister was born at the same time to each of them. This also is in line with a statement by Rabbi Eleazar ben Azaryah in the same Midrash that on that day three miracles occurred. 1) Adam and Chavah had been created on that day. 2) They had engaged in marital intercourse on that same day. 3) They produced twin children on that same day. Rabbi Yehoshua ben Korchoh phrased it as follows: “2 human beings united on the bed and eight descended from the bed.” He referred to Kayin and his twin sister and Hevel with two twin sisters. [in my count this makes only 7. Actually, in my version of Bereshit Rabbah, it says that “seven” descended from that bed. Ed.] The Torah fails to mention why Chavah called her second son Hevel. [In fact, the Torah does not say that it was Chavah who named Hevel. Ed.] There is nothing unusual in the Torah not providing the reason for the name Hevel, as there are hundreds of names which have not been explained in the Torah. None of the names of the people in the generations between Sheth and Noach have been explained. Perhaps, the reason why Chavah called the second son Hevel is an allusion to Psalms 62,10 כי הבל בני אדם כזב בני איש, “men are mere breath; mortals illusion.” Perhaps Chavah expressed her realisation that even the good found in this material world may prove short-lived, illusory, as her brief sojourn in Gan Eden had taught her. Seeing that both her husband’s and her own life had become very difficult compared to what it had been like, she showed that she had assimilated this truth as being something she had to bequeath to her offspring now that she had children. It is immaterial in this connection if Hevel was named by her or by her husband.
ויהי הבל רועה צאן, as the brothers grew up, they divided their occupation in accordance with their respective needs. The one who became the shepherd was interested in eating the dairy products obtainable from the sheep and goats. He was also in need of the wool of the sheep to make clothing. They restricted themselves to these vocations, seeing that G’d had not permitted the eating of meat but only grass, fruit of the trees, and bread after backbreaking labour, as we have explained. The generations until the deluge adapted themselves to this lifestyle. It was only in Genesis 9,3 that G’d permitted killing animals for the purpose of eating their meat.
רעה צאן A FEEDER OF FLOCKS — Because the earth had been cursed he refrained from cultivating it.
ויהי הבל רועה צאן, Hevel chose this vocation as it required more intelligence and involved one’s mental activities more that farming.
וקין היה עובד אדמה, as a result of each having his own vocation, they each brought different offerings to G’d.
Because the earth was cursed... Rashi is answering the question: Why was Hevel a shepherd? Since they were not allowed to slaughter any creature, what benefit could be derived from this? [This is not true,] for he could benefit from the butter, cheese, milk and wool, which were permitted to them.
She continued to give birth to his brother, who was called Abel. In contrast to Cain, no reason is given for the choice of Abel’s name. Many explain that the name alludes to Abel’s sad demise; like hevel , vapor, nothing was left of him. His name can also be interpreted in a positive manner, as a reference to a breath of wind, as if the birth of Abel revealed something of a spiritual nature. If so, this passage touches on the foundations of human existence: The first child, Cain, sparked amazement at the birth process itself, whereas the second child, Abel, revealed the wonder of diversity, which is inherent in the human spirit. Although mankind would eventually become accustomed to these marvels, for Adam and Eve the fact that such diverse children could emerge from the same parents was truly remarkable. It is unknown how these two children differed from one another at birth, although the differences between them eventually manifested themselves in behavior: Abel was a shepherd; he would milk the sheep and shear their wool, but he did not eat their meat; and Cain was a cultivator of the ground.
ויהי הבל רועה צאן וקין היה עובד אדמה, “and Hevel became a tender of sheep, whereas Kayin became a tiller of the soil.” Ordinarily, we would have expected the Torah to mention Kayin’s vocation first, seeing that he was the first-born. However, seeing that Kayin did not really have a vocation but served the Lord by merely existing, as hinted at by Chavah, who had described him as an acquisition, Hevel’s vocation was mentioned first. When Kayin observed that his brother had chosen a vocation for himself, he too chose a vocation, and became a farmer. Seeing he chose his vocation last, the Torah mentions the vocations of the brothers in that order.
And the verse stated here, “work of labor,” and it did not state, “all work” — since the needs of food for the soul were permitted to be done on the holiday; as Scripture comes in another place (Exodus 12:16), “but that which is eaten by every soul, that alone shall be done for you.” And this is the understanding of work of labor — meaning to say, work that is not for the needs of food for the soul, like the matter that is stated (Exodus 1:14), “labor in the field”; and so [too,] “Kain was a laborer of the field” (Genesis 4:2); “a king over a field that is labored” (Ecclesiastes 5:8); “labors his land” (Proverbs 12:11). But work that is for food for the soul like cooking and similar to it is work of enjoyment, not work of labor. So did Ramban, may his memory be blessed, explain. And he wrote further (Ramban on Leviticus 23:7) that this understanding is elucidated in the Torah [itself], since with the Festival of Matsot, [about which] it first stated, “all work shall not be done upon them” in the Order of Bo el Pharaoh, it was required to explain, “but that which is eaten by every soul, that alone shall be done for you.” But with all of the other holidays, it was brief and it stated, “all work of labor you shall not do,” to forbid all work that is not [for] food for the soul, and to inform that food for the soul is permitted on them. And Scripture did not ever state in one of the other holidays, “all work,” nor explain the permissibility of food for the soul — since “all work of labor” teaches about this. But in the section, Kol HaBekhor on the Festival of Matsot, it states (Deuteronomy 16:8), “and on the seventh day, it is a convocation to the Lord, your God; you shall not do work.” And the reason is because it already explicitly permitted food for the soul on this holiday in the Order of Bo el Pharaoh. And afterwards in this Order, it mentions “work of labor,” which also implies the permissibility of food for the soul. And therefore, when it repeated and mentioned it another time in the section of Kol HaBekhor, it was not needed for it to state a further explanation about it; and [so] it mentioned just, “work,” and relied on that which is known [from the earlier entries]. And nonetheless, it did not state, “all work,” as [it does] with Shabbat and Yom Kippur, but [rather just] stated, “work” — meaning to say, the work which I have warned you about.
and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.)
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
“She gave birth once again, to his brother Abel. Abel was a shepherd, and Cain was a cultivator of the ground” (Genesis 4:2). “She gave birth once again, to his brother Abel” – this supports Rabbi Yehoshua ben Korḥa, who said: Two entered the bed and seven descended. (Eve gave birth to five children at one time.) “She gave birth once again, to his brother Abel” – she gave birth once again, but did not become pregnant once again. “Abel was a shepherd, and Cain was a cultivator of the ground” – there were three people who were enthusiastic about the earth, but ultimately their efforts were of no avail. They are: Cain – “a cultivator of the land”; Noah – “Noah, man of the soil, began …” (Genesis 9:20); Uziyahu – “He had farmers and viticulturists in the mountains and on the fertile lands, as he was a lover of the soil” (II Chronicles 26:10). (Cain became a murderer; Noah, a drunkard; and Uziyahu, a leper.)
“Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is stated, he completed his years to a multiple of seven. (Tamim also means “complete,” and numbers that are multiples of seven are considered “complete.” Noah lived for three hundred and fifty years after the Flood. Abraham (also called tamim, in Genesis 17:1) lived for seventy-seven years after that reference.) “Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was righteous from beginning to end. They raised an objection against him: But is it not written: “Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from beginning to end? (Was he not an idolater in his youth?) He said to them: This, too, is not a contradiction, as Rabbi Levi said in the name of Reish Lakish: At the age of three years, Abraham recognized his Creator. (So he was indeed righteous from beginning (early childhood) to end.) Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham recognized his Creator. How, then, do I explain “haya”? It means that he was destined to guide the entire world to repent. (Rabbi Yoḥanan disagrees with the interpretation of haya given above, and explains that it indicates that a person had a particular destiny from birth.) [Similarly,] “Behold, man [Adam] has become [haya]” (Genesis 3:22) – he was destined for death. “The serpent was [haya]” (Genesis 3:1) – he was destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was [haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for a miracle. “Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer. “Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption. Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard haya is stated saw [the emergence of] a new world. Rabbi Shmuel said: They are five: Noah – yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water. Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This [change] is bewildering! However, it indicates that he saw [the emergence of] a new world. Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates that he saw a new world. Job – yesterday, “He spills my bile onto the ground” (Job 16:13), and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and now he is hanging his hangers! However, it indicates that he saw a new world. The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis 6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed and sustained Israel for forty years in the wilderness. Job – “I ate my bread alone, and an orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question. Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself. Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity. (Mishna Makhshirin 6:7.)
“Noah, man of the soil, began, and he planted a vineyard” (Genesis 9:20). “Noah, man of the soil, began [vayaḥel]” – he became profaned and unholy [ḥulin]. Why? “And he planted a vineyard.” Should he not have planted something else, that was constructive, a fig tree branch or an olive tree branch? Instead, “he planted a vineyard.” From where did he have it [the grapevine shoot]? Rabbi Abba bar Kahana said: He brought in [to the ark] vine branches and saplings, fig branches, and olive branches. That is what is written: “Gather it for you” (Genesis 6:21) – a person gathers an item only if he needs it. “Man of the soil” – there were three people who were enthusiastic about the soil, but ultimately nothing constructive came from them. They are: Cain, Noah, and Uziyahu. Cain – “Cain was a tiller of the soil” (Genesis 4:2); Noah – “a man of the soil”; Uziyahu – “he had farmers and vine growers in the mountains and on the fertile lands, as he was a lover of the soil” (II Chronicles 26:10). “Man of the soil” (The underlying question is: In what sense was Noah a “man of the soil”?) – he remade the surface of the soil; (He began to re-cultivate the soil after it had been devastated by the Flood.) because of him the soil was watered; (It was on his behalf that rain fell upon the parched soil after the Flood (see Bereshit Rabba 33:7).) he filled the entire surface of the soil. (His descendants populated the world.) “Man of the soil” – he was a farmer, [called “man of the soil”] after his farming activities. Rabbi Berekhya said: Moses was more beloved that Noah. Noah, after he was called “a righteous man” (Genesis 6:9), was called “a man of the soil.” (He was diminished in stature when he became older.) But Moses, after he was called “an Egyptian man” (Exodus 2:19) was called “the man of God” (Deuteronomy 33:1). “He planted a vineyard” – when he was about to plant a vineyard, the demon Shemadon encountered him. He said to him: ‘I have a partnership with you. (Wine in moderation can be a positive factor, but too much brings one into the demon’s domain.) However, be careful that you do not enter into my domain, and if you enter my domain, I will harm you.’
“And her name was Ketura” – Rav said: This is Hagar. Rabbi Neḥemya said to him: ‘But is it not written “[Abraham took] another [vayosef]”?’ He said to him: ‘[That means only that] he married her on the basis of a divine command, just as it says: “The Lord continued [vayosef] speaking to me again, saying”’ (Isaiah 8:5). He said to him: ‘But is it not written “and her name was Ketura”?’ He said to him: ‘That is because she was perfumed [mekuteret] with mitzvot and good deeds.’ [He said to him:] But is it not written: “And to the sons of the concubines (Plural. If Hagar and Ketura were one and the same, Abraham would have had only one concubine.) of Abraham [Abraham gave gifts and sent them away from Isaac his son, while he was still alive…]”?’ (Genesis 25:6). He said to him: ‘Pilagsham (The omission of the yud intimates that the word could be interpreted as a single concubine.) is written. “While he was still alive [ḥai]” – [this alludes to Hagar] the one who had sat by the well and said to the One who lives [ḥai] forever: See my misery.’ Rabbi Berekhya said: Even though it says: “She [Hagar] went off and wandered in the wilderness…” (Genesis 21:14), lest you say that perhaps some person was suspected [of becoming immorally involved] with her, the verse states: “And her name was Ketura” – from the word ‘bound up’ [ketar]; she was like one who seals a treasure and takes it out bound and sealed. (Her name indicates that she was chaste after leaving Abraham.) Bar Kappara said: Additions [tosafto] that are granted by the Holy One blessed be He are even greater than the original item. Cain was the original son [of Eve], and Abel, because he was considered an addition, as it is written: “She continued [vatosef] giving birth…[to Abel]” (Genesis 4:2) – he was born with his two twin sisters. (Whereas Cain was born with just one twin sister (see Bereshit Rabba 22:2).) Joseph was the original son [of Rachel], and Benjamin, because addition is written in his regard, (See Genesis 30:24.) he produced ten children, as it is written: “And the sons of Benjamin: Bela, and Bekher…” (Genesis 46:21). Er was the original son [of Judah], and Shela, because an expression of addition is used for him, (See Genesis 38:5.) he produced ten courts. That is what is written in Chronicles: “The sons of Shela son of Judah: Er, father (The term father in this passage refers to the head of a court.) of Lekha; and Lada father of Maresha; and the families of the house of the craft of fine linen, of the house of Ashbe’a...” (I Chronicles 4:21–23). Job’s age was originally (Before he began to suffer from his afflictions.) only seventy years, and one hundred and forty years were added to his life, as it is written: “After this, Job lived for one hundred and forty years” (Job 42:16). Hezekiah’s original reign (Before being reprimanded by Isaiah and praying for forgiveness (Isaiah 38:1–3).) was only fourteen years, but fifteen years were added to it, as it is stated: “Behold, I am adding fifteen years to your days” (Isaiah 38:5). Ishmael was the original son, and the sons of Ketura, because an expression of addition is used regarding them (Genesis 25:1.) [the verse tells us] “She bore him Zimran…” (Genesis 25:2). (The verse goes on to list six children.)
Pesachim (Fol. 3) R. Joshua b. Levi said: "A man should never bring forth from his mouth an unfit word, for the Scripture uses a circumlocution of eight [extra] letters in order to avoid an ugly word; for it is said (Gen. 4, 2) Of the clean beasts and of the beasts that are not clean." R. Papa said: "A circumlocution of nine letters is found in the Scripture; for it is said (Deu. 23, 11) If there be among thee, any man that is not clean." Rabina said: "Ten letters [is the circumlocution]; for in the same text there is also an extra letter, Vav." R. Acha b. Jacob said: "Sixteen extra letters are used [in order to avoid an unfit word], as it is said (I Sam. 20, 26) For he thought something hath befallen him, he is not clean, because he has not yet purified himself [in order to avoid the word impure]." At the academy of R. Ishmael, it was taught that a man should always speak in clean language, since the seat of a male zab the passage calls (Lev. 15, 9) saddle, and the seat of a female zab the passage calls (Ib.) sitting place. This principle is also supported by the following passage (Job 15, 5 ) So that thou choosest the language of the prudent. Also by another passage (Ib. 33, 3) And my lips utter knowledge clearly. Why does he cite all these passages [is not the first one sufficient]? You will perhaps say that this applies only to Biblical matters, but for Rabbinical matters any language might be used. Come, listen; it is said, So that thou choosest a language of the prudent. And if you will say that this applies only to Rabbinical matters, but for secular affairs, any language might be used. Come, Listen to this passage; And my lips utter knowledge clearly.
“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.
(Gen. 25:1:) THEN ABRAHAM TOOK AN ADDITIONAL (Again the translation of the verse has been changed to fit the midrashic context.) WIFE. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING, YOUR END SHALL GREATLY FLOURISH. R. Simeon ben Laqish said in the name of R. Eleazar: You learn from here that an addition of the Holy One is more than the original. (Below, 7:20; see Gen. R. 61:4.) Abraham had previously sired no one but Isaac. When the Holy One made an addition for him, he made his addition < even > more, as stated (in Gen. 25:2): AND SHE BORE HIM < ZIMRAN, JOKSHAN, MEDAN, MIDIAN, ISHBAK, AND SHUAH >. Thus you find in the case of the first Adam that when < Eve > gave birth, she bore Cain (Gen. 4:1). Then afterwards (in Gen. 4:2): AND IN ADDITION SHE BORE < HIS BROTHER ABEL >. And so you find in the case of Rachel that she bore Joseph and said (in Gen. 30:24): MAY THE LORD ADD ANOTHER SON FOR ME. He added Benjamin for her and his twin sister. Where is it shown to be so? Here (in Gen. 35:17), < where > "This is a son for you" is not written, but FOR THIS ALSO IS A SON FOR YOU. And so you find in the case of King Hezekiah, all the days of his reign were fourteen years; but when the Holy One made an addition for him, he added fifteen years. (Is. 38:5; cf. II Kings 20:6:) SEE, I AM ADDING [FIFTEEN YEARS] TO YOUR LIFE. Now when the prophets saw that an addition of the Holy One was more than the original, they began to bless Israel with an addition. Moses said (in Deut. 1:11): MAY THE LORD [GOD OF YOUR ANCESTORS] ADD TO YOUR NUMBERS A THOUSAND TIMES [MORE THAN YOU ARE]…. David said (in Ps. 115:14): MAY THE LORD ADD TO YOUR NUMBERS. Also in the world to come the Holy One has procured an addition (rt.: YSP) for his people, as stated (in Is. 11:11): AND IT SHALL COME TO PASS IN THAT DAY, THE LORD WILL EXTEND (rt.: YSP) HIS HAND A SECOND TIME < TO PROCURE THE REST OF HIS PEOPLE >.
(Exod. 2:21:) THEN MOSES CONSENTED TO DWELL WITH THE MAN. R. Judah asks: What is the meaning of THEN CONSENTED (wayyo'el)? That he swore to him. (Tanh., Exod. 1:12; Exod. R. 1:33.) what is stated (in I Sam. 14:24): FOR SAUL MADE THE PEOPLE SWEAR (wayyo'el). He agreed to live with him. Thus CONSENTED (wayyo'el, rt.: Y'L) is actually a word of lodging, what is stated (in Jud. 19:6): SO NOW PLEASE CONSENT (rt.: Y'L) TO STAY THE NIGHT. (Exod. 2:21, cont.:) AND HE GAVE MOSES HIS DAUGHTER ZIPPORAH. When he took his daughter, he appointed him to tend his flock, as stated (in Exod. 3:1): NOW MOSES WAS TENDING (rt.: R'H) . What is the meaning of HE WAS TENDING ? R. Johanan said: In the case of everyone about whom it is stated: HE WAS, what HE WAS at his beginning, HE WAS at his end. (Gen. R. 30:8; Esth. R. 6:3; cf. Tanh., Exod. 1:13; Exod. R. 2:4.) He was worthy at his beginning and worthy at his end. The Rabbis say: Everyone (The translation reads KL for KY in agreement with Tanh., Exod. 1:13. In this literature KY is rarely used without the prefix W apart from biblical quotations. See M. H. Segal, A Grammar of Mishnaic Hebrew (Oxford: Clarendon, 1956), section 302, n. 1.) about whom it is stated: HE WAS nourished and sustained. They said to him: But look (at Gen. 3:1): NOW THE SERPENT WAS THE MORE SUBTLE. He said to them: He also was being prepared (by the word WAS) for divine punishment (in Gen. 3:14–15). They said to him: But here it is written (in Gen. 4:2): CAIN WAS A TILLER OF THE GROUND. He said to them: He also was being prepared for exile. They said to him: And here it is written (in Jer. 38:28): AND IT WAS WHEN JERUSALEM WAS CAPTURED. He said to them: It was a good omen (Gk.: semeion.) for it; because, if Jerusalem had not been captured, Israel (The text here reads “the enemies of Israel,” but this expression is here a euphemism for Israel, as in Suk. 29a. So Jastrow, s.v., sone.) would have been consumed. R. Levi has said: Everyone about whom it is stated: HE WAS, has seen a new age. (According to Gen. R. 30:8, there were five such people: Noah, Joseph, Moses, Job, and Mordecai.) Ergo (in Exod. 3:1): NOW MOSES WAS TENDING .
Another interpretation (of Is. 66:1-2): THUS SAYS THE LORD: THE HEAVENS ARE MY THRONE … FOR ALL THESE THINGS HAS MY HAND MADE … < YET UNTO THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT >. Our masters have said in the name of R. Eliezer ben Pedat: (Tanh., Gen. 4:2.) In seven places you find that the Holy One has compared himself with lowly hearts. (Cf. Meg. 31a.) Where are they?
Now Moses was keeping the flock (Exod. 3:1). R. Levi stated: Everyone about whom it is written was, his beginning and his end were proper. R. Johanan said: Everyone about whom it says was, fed and sustained others. Others contended that it is written: Now the serpent was subtle (Gen. 3:1). And he answered: Because he was subtle, he was predestined to punishment. It is also written that Cain was a tiller of the ground (ibid. 4:2), they said. To which he replied: Therefore he was predestined for exile. Then they argued that it is written: So Jeremiah abode in the court of the guard until the day Jerusalem was taken (Jer. 38:28). And He answered: That too is an excellent example, for if Jerusalem had not been taken, the “enemies of Israel” (euphemism for Israel) would have been destroyed. Moreover, Israel (thus) experienced full punishment for her sins. The punishment of thine iniquity is accomplished, O daughter of Zion (Lam. 4:22). Our sages of blessed memory maintained that everyone concerning whom it is written was would experience a new world. Therefore it is written: And Moses was keeping the flock.
Rabbi Miasha said: Cain was born, and his wife, his twin-sister, with him. Rabbi Simeon said to him: Has it not already been said, "And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a shameful thing"? (Lev. 20:17). From these words know that there were no other women whom they could marry, and these were permitted to them, as it is said, "For I have said, The world shall be built up by love" (Ps. 89:2). With love was the world built up before the Torah had been given. Rabbi Joseph said: Cain and Abel were twins, as it is said, "And she conceived, and bare (with) Cain" (Gen. 4:1). At that hour she had an additional capacity for child-bearing (as it is said), "And she continued to bear his brother Abel" (Gen. 4:2).
Yitro's words "עתה ידעתי" "now I know," (Exodus 18,11) reflect this new-found knowledge of Yitro (Cain). Cain had murdered because he did not believe that G–d is a judge, that there is justice in the world, and that there is life after death. The Targum Yonathan says that the word "עתה" represents Yitro's new found insight, and that this is the reason that this portion about the installing of a broadly based system of judges was added at Exodus 18,21. (I have not been able to find this in the Targum Yonathan. Ed) The reason Yitro had entrusted (given) his flock to Moses (Exodus 3,1) was that it was symbolic of the sheep he had stolen from his brother Abel in his previous incarnation, the latter having been a shepherd (Genesis 4,2). Moses had not wanted to accept this flock, believing it to be rightfully Yitro's. The Rabbis do not like someone tending the property of an idol worshipper, since the chances are that such property may have been acquired as payment for services rendered to idols. The Torah therefore stresses צאן יתרו, that the flock was not derived from such sources.
ואליך תשוקתו, “according to Rashi the word is from the root שקק, “sin, Satan, who is constantly yearning for you.” (in the negative sense of trying to trip you up.) You might argue that if this is the case, how could G-d punish a person for falling into this trap, G-d answers that He has given man the power to withstand such temptation to commit sins, i.e. ואתה תמשול בו, “but you are able to overrule him. (Satan).”Yet another exegesis, about the phrase: ואתה תמשול בך: “you, Kayin will outrank your brother in terms of your share in your parents’ inheritance and other privileges accruing to the firstborn.” (Compare Zohar Bereshit, 36) There is a story in Bereshit Rabbah about what Kayin and Hevel were at odds about. They were discussing how to divide up the earth between them, Hevel wanting all the movable property, and Kayin claiming the soil, as is written in Genesis 4,2 that “Kayin became a farmer whereas Hevel became a shepherd.” Kayin objected to Hevel’s flocks grazing on “his” earth. Hevel claimed that all the clothes Kayin was wearing had been “stolen” from the backs of his sheep. He told Kayin to disrobe, while Kayin told Hevel to vacate his land. This led to an altercation during the course of which Hevel was killed.
ויעקב איש תם, “and Yaakov was a straightforward man.” Actually, the Torah should have written: ויעקב היה איש תם. This would have corresponded to the line ויהי עשו איש יודע ציד, or ויהי הבל רועה צאן (Genesis 4,2). On the other hand, there too Kayin’s vocation is described in the terms וקין היה עובד אדמה, “Kayin had become a tiller of the soil.” Why these changes in describing the development of the respective people and their vocations? The expression היה, “he was,” or “he had become,” is used in connection with Esau as he had been called “Esau” already at birth and he remained Esau until the day he died. Just as Esau’s name did not change so his character did not undergo any change either. Not so Yaakov, who eventually qualified for the name Israel (Genesis 35,10). This is why the word היה, or ויהי would not have been appropriate in connection with describing his vocation. When G’d changed his name, He emphasised the permanence of that change by using the very word יהיה, (a form of הויה) which the Torah had avoided using earlier.
והאנשים רועי צאן, “and the men are shepherds of flocks.” Joseph meant that they were self-employed and had minded their own flocks. In order to make doubly sure that Pharaoh should not misunderstand and think that his brothers worked as employees for others, he added: “for they have been cattlemen.” They were very wealthy. If they had chosen this vocation of their fathers before them, they were motivated by two considerations. 1) It was a very profitable vocation. They reaped the wool of the sheep, the milk, the young animals, etc. It is a vocation which does not require a great deal of physical labor and does not tempt those who pursue it to commit sins, dishonest business practices, etc.. Solomon already said in Proverbs 27,23: “make sure that you know the looks of your flock; pay attention to the herds.” 2) Seeing the brothers were aware of the prophecy that when the time came they would be exiled in Egypt and they were aware that the Egyptians worshipped the ram in the zodiac, they chose this vocation in order that their descendants would be familiar with sheep and the limitations of such animals. This would be an antidote to the temptation to deify sheep. When you examine Scriptures you will find that a majority of the righteous people of whom the Torah tells us were shepherds. Hevel, Avraham, Yitzchak, Yaakov, Moses, the prophet Samuel, King Saul prior to his election as king, as well as David, all practiced this vocation. They used this as an excuse to separate themselves from urban centers as they realized that most sins are the direct result of people living together in urban centers. A rural life, relatively lonely, keeps one from most of the temptations offered in the city. It reduces one’s opportunity to engage in slander, libel, petty thievery, violence, etc.. Compare what happened to Lot after he began to associate with the city dwellers of Sodom. He was forced to flee Sodom, leaving all his wealth behind in order not to become killed by association with the sinners of that city. He absorbed his lesson and henceforth resided on a mountain, far from an urban society. He had taken temporary refuge in Tzoar, citing the fact that that town was of recent origin as proof that they could not yet have become too guilty in the eyes of the Lord (Genesis 19,20). Even this fact did not persuade him to settle there but he moved to a mountain preferring the isolation of the mountain to associating with sinners. Another advantage to living in isolation on a mountain is that such isolation enables one to better concentrate on one’s Creator and, if one has attained the proper degree of spiritual preparation, to qualify for prophecy, for a communication from G’d.
AND ALL THE PEOPLE PERCEIVED THE THUNDERINGS… 16. AND THEY SAID UNTO MOSES. In the opinion of the commentators, (Ibn Ezra in Verse 16.) this happened after the Giving of the Torah. It is with reference to this that Scripture says, And ye came near unto me, even all the heads of your tribes, and your elders, and ye said: Behold, the Eternal our G-d hath shown us His Glory, etc. If we hear the Voice of the Eternal our G-d any more, then we shall die. (Deuteronomy 5:20-22.) But such is not my opinion, for it says here, but let not G-d speak with us, (Verse 16.) and it does not say “any more.” Besides, Moses said here to the people, Fear not, (Verse 17.) and there it is said, They have well said all that they have spoken. (Deuteronomy 5:25.) Moreover, here it is told that they feared only the thunderings, the lightnings, and the smoking mountain, and there it is said that they feared the speaking of the Divine Presence, for they said, For who is there of all flesh, that hath heard the Voice of the living G-d, speaking out of the midst of the fire, as we have, and lived? (Ibid., Verse 23.) Again, here it is said, And Moses drew near unto the thick darkness, (Verse 18.) but it does not say that “he entered into it.” [If the events narrated in this section of the Torah happened after the Revelation, it should have said that he came “into the midst of the cloud,” as it says further on in 24:18.] The correct interpretation regarding this section of the Torah and the [entire] order of events pertaining to the Revelation appears to me to be as follows: And all the people perceived… And they said unto Moses — all this happened before the Revelation. Now at first, [in Chapter 19], Scripture mentioned in sequence all the words of G-d that were commanded to Moses regarding the setting of a boundary to Mount Sinai and the admonition given to the people. (Above, 19:24.) This is followed [at the beginning of Chapter 20] by the Ten Commandments, and now Scripture refers back and mentions the words of the people to Moses, relating that from the moment they had perceived the thunderings and the lightnings, they moved backwards and stood afar off, further away from the boundary of the mountain that Moses had set for them. The order of events [on the day of the Revelation] was thus as follows: In the morning, there were thunderings and lightnings and the loud voice of the horn, (Ibid., Verse 16.) but the Divine Presence had not yet come down on the mountain, something like it is written, And a great and strong wind rent the mountains, and broke in pieces the rocks before the Eternal; but the Eternal was not in the wind. (I Kings 19:11.) And the people that were in the camp — i.e., in their place of encampment — trembled. (Ibid., Verse 16.) But Moses encouraged them and brought them forth towards G-d… and they stood at the nether part of the mount. (Above, 19:17.) While they were standing there at the nether part of the mount in anticipation, the Eternal descended upon the mount in fire and the smoke thereof ascended (Ibid., Verse 18.) unto the heart of heaven, with darkness, cloud, and thick darkness. (Deuteronomy 4:11.) The mountain itself trembled (Ibid., Verse 18.) and quivered as mountains do in an earthquake called zalzalah, (An Arabic word meaning earthquake. In another Ramban manuscript, the reading is chalchalah.) or even more than that. And so it is written, What aileth thee… ye mountains, that ye skip like rams; ye hills, like young sheep? (Psalms 114:6. See Pesachim 118 a that this verse refers to the time of the Giving of the Torah.) This is not a figure of speech, just as the preceding verse — The sea saw it, and fled; the Jordan turned backwards (Ibid., Verse 3.) — is not a mere figure of speech. Meanwhile, the voice of the horn waxed louder and louder. (Above 19:19.) Then the people saw what was happening, and they moved backwards and stood further away from the boundary [that Moses had set for them]. They all said to Moses that G-d should not speak with them at all lest they die, for by reason of the vision, their pains came upon them and they retained no strength, (See Daniel 10:16.) and if they would hear the Divine utterance, they would die. Moses, however, encouraged them, and he said to them, Fear not. (Verse 17.) And they heard him, and the people stood from afar off (Verse 18.) at their positions, for in spite of all his words, they did not want to come near the boundary [he had set for them]. And Moses drew near unto the thick darkness (Verse 18.) but did not come into it, and then G-d uttered the Ten Commandments. Now following the Ten Commandments, Scripture did not mention here what the elders said to Moses, for it wanted to explain the commandments and the ordinances in succession. But in the Book of Deuteronomy, Moses mentioned that after the Ten Commandments [were given], all the heads of the tribes and their elders approached him and said to him, “If we hear the Voice of the Eternal our G-d any more, then we shall die, (Deuteronomy 5:22.) for we have estimated our powers [and found] that we could not stand any more the burden of the word of the Eternal G-d.” They had thought that G-d wanted to relate to them all the commandments [of the Torah], and therefore they said, Go thou near, and hear all that the Eternal our G-d may say; and thou shalt speak unto us all that the Eternal our G-d may speak unto thee; and we will hear it, and do it. (Ibid., Verse 24.) And the Holy One, blessed be He, agreed to their words, and He said, They have well said all that they have spoken, (Ibid., Verse 25.) for such was His desire to proclaim to them only the Ten Commandments, and their fear appeared correct to Him.
VAYANU’U.’ In the opinion of our Rabbis, (Mechilta on the verse here, and mentioned partly in Rashi.) the term nu’a here can only denote reeling to and fro, and so it says, The earth ‘no’a tanu’a’ (reeleth to and fro) like a drunken man. (Isaiah 24:20.) If so, the verse is stating [two things]: that the people were shaken up, and that out of their fear, they retreated farther backwards and stood afar off. But in the opinion of “the masters of the plain meaning of Scripture,” (The allusion is to Ibn Ezra, who interprets it so.) vayanu’u means that “‘they moved’ backwards from their place and stood from afar,” the usage of the word being similar to: ‘na’ (a fugitive) and a wanderer shalt thou be in the earth, (Genesis 4:12.) and so also: ‘vay’ni’eim’ (and He made them wander) in the wilderness. (Numbers 32:13.)
YE SHALL DO NO MANNER OF ‘M’LECHETH AVODAH’ (SERVILE WORK). “[Not] even such work as is considered by you important and necessary work, because the neglect of it would involve a monetary loss, as for example a matter that will not permit delay. So I understood from the Torath Kohanim which teaches as follows: (Torath Kohanim, Emor 12:6.) ‘I might think that on intermediate days of the festival (I.e., the mid-festival days, or the half-festive days between the first and the last days of Passover or of Succoth.) it is also forbidden to do m’lecheth avodah (servile work) etc’” (Scripture therefore states with reference to the first and last days of Passover and of Succoth, that it is on them that servile work is forbidden, but not on the intermediate days of the festival.) This is Rashi’s language. But this is not correct at all. For what reason is there that Scripture should say, “Do not do [on the festival days even] such work that will not permit delay,” and [the prohibition for] all other labors be deduced by a kal vachomer (I.e. an argument from minor to major. “If work that will not permit delay is forbidden, then surely it is all the more so forbidden if the work can be delayed till after the festival.” See in Vol. II, p. 133, Note 208, on kal vachomer.) and if so it would have been proper to say it in the same way in the case of the Sabbath too! [However, with reference to the Sabbath it says Ye shall do ‘no manner’ of ‘m’lachah’ (work), and it does not say m’lecheth avodah (servile work) as in the case of the festivals!] Moreover, if it be [as Rashi explained it], then there is an allusion in the Torah to the effect that on the intermediate days of the festival it is permissible to do work that will not permit delay, but the Rabbis have said, (Chagigah 18 a.) “Scripture has handed over this matter [of determining which activities are forbidden and which are permitted on the intermediate days of the festival] only to the Sages,” which means that there is no allusion in the Torah as to which work is permitted and which is forbidden! Again, the term avodah (work) includes all kinds of labors and purposes, [as the following verses indicate]: ‘oveid’ (he that tilleth) his ground shall have plenty of bread; (Proverbs 12:11.) ‘va’avadcha’ (he shall serve thee) six years; (Deuteronomy 15:12.) ‘v’avad’ta’ (thou shalt serve) thine enemy (Ibid., 28:48.) — and nowhere does the term avodah mean only work that permits no delay, which, if not done today, can no longer be done on the following day [as Rashi had written]! Rather, the meaning of m’lecheth avodah (servile work) is all work that is not necessary in the preparation of food, similar to that which it is said, Six days ‘ta’avod (shalt thou labor), and do all thy work; (Exodus 20:9.) and in all ‘avodah’ (manner of work) in the field; (Ibid., 1:14.) ‘v’ne’evadtem’ (and ye shall be tilled) and sown; (Ezekiel 36:9.) but Cain was an ‘oved’ (tiller) of the ground. (Genesis 4:2.) But work which is done in preparation of food is work of direct benefit, and is not [called] m’lecheth avodah (servile work). This [distinction] is clearly explained in the Torah. For with reference to the Festival of Unleavened Bread where He said at first, no manner of work shall be done in them, (Exodus 12:16.) it was necessary to explain [in the same verse], Save that which every man must eat, that only may be done by you; therefore with respect to the other festivals He shortened [the command] and said [as in the verse before us], ye shall do no manner of servile work, thus prohibiting all work which is not done in preparation of food, and informing us that the preparation of food is permissible on the festival days. And in no place does Scripture say concerning any of the festival days, that “no manner of work” [shall be done on it] without explaining [immediately] that the preparation of food is permissible on it, because the form m’lecheth avodah (servile work) establishes that principle. (In other words, when the Torah states concerning any festival, “no manner of ‘servile work’ shall be done on it,” that establishes already the permission to prepare necessary food, since such work is not ‘m’lecheth avodah’ (servile work). But where Scripture states concerning a festival, “no manner ‘of work’ shall be done on it” [an expression which is similar to that stated concerning the Sabbath], then it is always followed with a permission for the preparing of necessary food, since the term “work” is inclusive of all labors.) However, in the section of All the firstling males (Deuteronomy 15:19.) [where all the festivals are mentioned], He states with reference to the Festival of Unleavened Bread, and on the seventh day shall be a solemn assembly to the Eternal thy G-d; thou shalt do no work therein (Ibid., 16:8.) [and yet Scripture does not follow it up with a permission for preparing food]! The reason for this is that He had already clearly permitted (In Exodus 12:16 — quoted above.) the preparation of food on it [Passover], and it was therefore no longer necessary [there in the section of All the firstling males] to say in connection with it: “all manner of servile work.” He mentioned there merely “work” (thou shalt do no ‘work’ therein), (Ibid., 16:8.) and did not say kol m’lachah (“all work” or “any manner of work”) as He said with reference to the Sabbath (Verse 3.) and the Day of Atonement, (Further, Verse 28.) because the intention is, “Do not do that work about which I have admonished you [elsewhere, i.e., ‘servile work’].” Now Rabbi Chananel (See above in Seder Kedoshim Note 286. It is important to note that in the printed editions of Ramban the text here is “Rabbi Abraham” (ibn Ezra) instead of “Rabbi [or Rabbeinu] Chananel,” as found in Ramban manuscripts. It is, however, not found at all in Ibn Ezra’s commentaries, thus proving that the correct reading is “Rabbeinu Chananel.” Ramban’s interpretation of the term m’lecheth avodah, as substantiated by Rabbeinu Chananel, has had a wide influence on the whole concept of “work” on the festivals (see an article of mine in “Hadarom,” No. 34, pp. 234-237).) wrote: “Do no manner of ‘m’lecheth avodah’ (servile work). This teaches that He only permitted [on a festival day] the preparation of food, as it is written in connection with this matter in another place: And in the first day [of Passover] there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them. (Exodus 12:16.) And because He mentioned there any manner of work [which indicates a prohibition covering even preparation of food], it was essential that He should explain [in the same verse]: save that which every man must eat, that only may be done by you. The meaning of m’lecheth avodah is work for the purpose of material possessions, such as sowing, harvesting, digging and the like, but the preparation of food is not m’lecheth avodah.” This is Rabbeinu Chananel’s language. And the Beraitha in the Torath Kohanim [which Rashi quoted at the beginning of the section] is taught as follows in the correct texts thereof: (Torath Kohanim, Emor 12:5-8. See also in Vol. II, p. 106, Note 45 on Rabbeinu Chananel.) “Do no manner of ‘m’lecheth avodah.’ (Verse 36. See my Hebrew commentary p. 145, that this is the correct reading here. It is this verse which is clearly referred to by Ramban when he begins the interpretation of the Beraitha.) This is intended to elucidate [the law] about the intermediate days of the festival, that it is prohibited to do work on them. I might think that any manner of m’lecheth avodah (servile work) is forbidden on them. Scripture therefore states it [i.e., the eighth day of Tabernacles, is a day of solemn assembly], (Further, Verse 36. See my Hebrew commentary p. 145.) meaning: it is a day on which all manner of servile work is forbidden, but on the intermediate days [of the festival] such work is not forbidden. These are the words of Rabbi Yosei the Galilean. Rabbi Akiba says: What need is there for Scripture to say: These are the appointed seasons of the Eternal which ye shall proclaim to be holy convocations? (Further, Verse 37.) If it refers to the festivals, they are each stated [separately]! If so, why is it said, These are the appointed seasons of the Eternal, which ye shall proclaim to be holy convocations? This refers to the intermediate days of the festival, on which the doing of work is forbidden. I might think that all manner of servile work is forbidden to be done on them. Scripture therefore states, it etc.” (Further, Verse 36. See my Hebrew commentary p. 145.) [as quoted above]. The explanation of this Beraitha is [as follows]: Rabbi Yosei the Galilean interprets the verses, Ye shall do [no manner of servile work], (Further, Verse 36. See my Hebrew commentary p. 145.) and These are the appointed seasons of the Eternal, (Further, Verse 37.) as meaning that Scripture prohibits the doing of work on all [the days] which are termed “the appointed festivals of the Eternal.” Thus I might think that they are all alike with respect to this prohibition, and that any manner of servile work is prohibited to be done on [the intermediate days of the festival] just as on the first and eighth days [of Tabernacles], and [then] we would interpret the verses thus: Ye shall do no manner of servile work. These are the appointed seasons of the Eternal, (Verses 36 and 37 are thus combined to yield this thought.) since a verse may be interpreted together with an antecedent phrase or even together with a penultimate phrase. (Shabbath 32 b. In the case before us, Verse 37 [These are the appointed seasons of the Eternal] is explained by an antecedent phrase in Verse 36 [Ye shall do no manner of servile work]. Ramban in speaking of “a penultimate phrase” is merely completing the quotation of the Talmudic saying, but the intent here is perforce to “an antecedent phrase.”) It is for this reason that Scripture excludes it by saying, ‘it’ is a day of solemn assembly; ye shall do no manner of servile work, (Further, Verse 37.) meaning: “the eighth day [of Tabernacles] is restricted as regards all servile work, but on the intermediate days of the festival the prohibition is not like that of [the eighth day], affecting all manner of ‘servile work,’ but it is only ‘work’ which He said they must not do,” and [the precise nature of the work forbidden on the intermediate days of the festival] Scripture did not mention, nor did it allude to it at all, but entrusted it to the Sages [to establish which work is permitted and which is prohibited]. The text which Rashi brings [further on in Verse 36] (“Ye shall do no manner of servile work. I might think that it is forbidden to do servile work also on the intermediate days of the festival. Scripture therefore states it (the eighth day of Tabernacles) is a day of solemn assembly [but not the intermediate days]” (Rashi, Verse 36).) is also to be explained in this way. This Beraitha [of the Torath Kohanim] is taught in the Gemara of Tractate Chagigah in the following way: (Chagigah 18 a.) “Ye shall do no manner of servile work. (Verse 8, referring to the seventh day of Passover, which is a full festival day as is the eighth day of Tabernacles.) This teaches us about the intermediate days of the festival, that it is forbidden to do work [on them]. These are the words of Rabbi Yosei the Galilean. Rabbi Akiba says etc.” [as quoted above]. And there [in Tractate Chagigah] it is further taught: “Just as [servile work] is forbidden on the seventh day [of Passover], so also it is forbidden on the sixth day; if so [I might think], just as the seventh day is restricted with respect to all work, (As it is stated in Deuteronomy 16:8 with reference to the Passover: and on the seventh day shall be a solemn assembly … thou shalt do no work therein. Since it does not state “servile work,” the restriction would seem to apply to “all work,” as the Gemara expresses it. Now Ramban has already explained above that the real intention of this verse in Deuteronomy is “servile work,” and the reason why it mentions “work,” is because Scripture has already explained (in Exodus 12:16 — see Note 215), that it applies specifically to “servile work.” The argument of the Gemara, however, merely proceeds on the basis of the expression as stated there in Deuteronomy. Further on in the text Ramban will again remove this difficulty in accordance with this line of thought, by saying that the Gemara is merely following the expressio of the verse.) so also the sixth day [as well as the other intermediate days of the festival] are restricted with respect to all work. Scripture therefore states ‘ha’shvi’i’, (‘the’ seventh day), (Deuteronomy 16:8. The definite article in [ha’shvi’i] is limiting, meaning: only on the seventh day are you so restricted, but not on the preceding intermediate days.) meaning: “the seventh day is restricted with regard to all work, but the sixth day is not restricted with respect to all work, for Scripture entrusted [the determining of which work is permitted and which is forbidden] only to the Sages, etc.” Now the Gemara states that [on the seventh day of the festival we are] restricted against doing “all work,” but the Torath Kohanim [mentioned above] states “all servile work.” This is because in the interpretation [of the Gemara] the Sages chose the wording of the Scriptural text [and since in Deuteronomy 16:8 it says with reference to the seventh day of Passover, thou shalt do no ‘work’ therein, the Gemara followed that expression, but the intention is really only to “servile work”], for with respect to a festival it cannot be said that “all work” is forbidden therein, but only “all servile work.” Thus both [the Torath Kohanim and the Gemara] meant the same thing, namely, that on the festival days all manner of servile work is forbidden, but on the intermediate days of the festival all manner of servile work is not forbidden; however, forbidden are those kinds of labor which [although] have not been set forth in the Torah, but which Scripture entrusted to the Sages [to be specified as forbidden]. And in the Sifre [we have been taught]: (Sifre, R’eih 135.) “Rabbi Yishmael says: Since we have not been instructed that on the intermediate days of a festival it is forbidden to do work, therefore Scripture states, Six days thou shalt eat unleavened bread, and on the seventh day shall be a solemn assembly, (Ibid., 16:8.) [thus teaching that] just as the seventh day is restricted [as regarding work], so also is the sixth day [and all intermediate days of the festival] restricted. Now I might think that just as the seventh day is restricted with regard to all work, so also is the sixth day restricted with regard to all work. Scripture therefore states ‘the’ seventh day, (Deuteronomy 16:8. The definite article in [ha’shvi’i] is limiting, meaning: only on the seventh day are you so restricted, but not on the preceding intermediate days.) thus teaching that the seventh day is restricted with regard to all work, but the sixth day is not restricted with respect to all work.” This Beraitha too [speaking of “all work” being prohibited on the seventh day of Passover] is to be explained in accordance with the principle we have laid down [i.e., that the intention is “all servile work,” the Beraitha merely following the language of the verse, as explained above]. Thus we have discussed at length the matter of the Beraithoth dealing with this subject, in order that the words of our Rabbis, of blessed memory, should conform with the clear and correct interpretation which we have said of these verses. Yet despite all this, I have found a contradiction to our words from a Beraitha taught in the Sifre: (Ibid., Pinchas 147.) “Ye shall do no manner of ‘m’lecheth avodah’ (servile work). (Numbers 28:18 (with respect to the first day of Passover).) This teaches that the doing of work [on the first day of Passover] is forbidden. How do we know that the preparation of food is permitted thereon? Here it is stated a holy convocation [In the first day shall be ‘a holy convocation'; ye shall do no manner of servile work], and there (In Exodus 12:16.) it is said [with respect to the same day] a holy convocation. Now just as there [the verse explicitly] permits preparing food, so here too the intention is to permit the preparation of food [on the same day].” (Now this Beraitha is clearly in contradiction to Ramban’s opinion above, that the term ‘m’lecheth avodah’ (servile work) does not include a prohibition against preparing necessary food on a festival. For if so, seeing that with respect to the first day of Passover it states in Numbers 28:18: Ye shall do no manner of ‘m’lecheth avodah,’ why then did the Sifre have to search for a special source to establish the permissibility of preparing necessary food? Ramban will now proceed to remove this contradiction.) It appears to me that the term avodah was understood by our Rabbis, of blessed memory, in the sense of labor and toil which one does for another, [the usage being] similar to these expressions: ‘avodath aved’ (the work of a bondservant); (Further, 25:39.) ‘eved avadim’ (a servant of servants) shall he be unto his brethren; (Genesis 9:25.) ‘avdu’ (they served) Chedorlaomer. (Ibid., 14:4.) Similarly: ‘avodath avodah va’avodath masa’ (the work of service, and the work of bearing burdens), (Numbers 4:47.) which means the work of any task in the Tent [of Meeting], and the work of [bearing] burdens upon the shoulder. If so, it would be possible [to think] that light works which one does for one’s own enjoyment are permissible, even though they are not for the preparation of food, while those difficult labors done in the course of preparation of food, which a servant performs for his master, are forbidden to be done. Therefore this [Beraitha just quoted from the Sifre] asked: “Whence do we know that this permission [for certain works] refers to preparation of food, so that all work done in the preparation of food is permissible, even if it involves difficult labor, and that we should prohibit all other kinds of work, for even the easiest of them are called m’lecheth avodah? From the similarity of phrases, a holy convocation, for there (In Exodus 12:16.) it is indicated that all works [even easy ones] are prohibited, and all works done for the preparation of food [even those difficult tasks that a servant does for his master, such as cooking, baking, etc.] are permitted to be done.” Now I have seen the following text taught in the Mechilta: (Mechilta, Pis’cha 9.) “Save that which every man must eat, that only may be done by you. (In Exodus 12:16.) All works necessary for the preparation of food overrule the festival, but not all Services [in the Sanctuary, as will be explained] overrule the festival. Now [the argument may be advanced]: Let some works done for the preparation of food overrule the Sabbath! And the following reasoning would favor it: If in a situation when all Services do not overrule the festival, nonetheless all works necessary for the preparation of food do overrule the festival, then in the situation where some Services [in the Sanctuary] do overrule the Sabbath, is it not logical that some works done for the preparation of food overrule the Sabbath! Scripture therefore states, Save that which every man must eat, [that only may be done by you. (In Exodus 12:16.) — on the festival, but not on the Sabbath. It is thus established that although] some Services [in the Sanctuary] overrule the Sabbath, no work for the preparation of food may overrule the Sabbath.” Now the meaning of the phrase [in the Beraitha] “some Services [in the Sanctuary which overrule the Sabbath],” is such things as offerings which are obligatory for the day, these being the Daily Whole-offering and the Additional Offerings; “but the festival is not overruled by all Services [in the Sanctuary],” these are vow-offerings and freewill-offerings [of individuals], or a freewill burnt-offering [which, although wholly for the altar, may yet not be offered on a festival]. But the meaning of the phrase [“is it not logical that] some works for the preparation of food [overrule the Sabbath]” has not been clarified to me. However, it alludes to what we have said, that work which is accomplished by means of great toil, akin to work [which a servant does for his master], is included in the prohibition, but that which is accomplished easily, and is customary for a man to do for himself, is permitted; or “some works” may mean [those necessary] for maintenance of life, and “all works” may mean abundance of dishes for pleasure. The principle then of ‘m’lecheth avodah’ [servile work — stated in the case of the festivals], is thus to permit the preparation of food [since that is not within the terms of “servile work” which is forbidden on the festival].
[21] For he says, “Cain was one working the ground” (Gen. 4:2), and, a little later, when he is discovered to have incurred the pollution of fratricide, it is said: “Cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand, with which thou shalt work the ground, and it shall not yield its strength to give it thee” (Gen. 4:12 f.).
With good reason then is Abel who refers all that is best to God called a shepherd, while Cain who refers them to himself and his own mind is called a tiller of the soil. But what is meant by a tiller of the soil (Gen. 4:2) I have shown in earlier books.
[1] And He added to this that she brought forth Abel his brother (Gen. 4:2). The addition of one thing implies the removal of some other, as in the case of arithmetical quantities or of our successive inward thoughts.
[11] “And Abel became a shepherd of sheep, but Cain was a tiller of the ground” (Gen. 4:2). Why is it that while he showed us Cain as older than Abel, he has now changed the order and mentions the younger first, when he comes to speak of their choice of occupations? For the probability was that the elder proceeded to his husbandry first, and the younger at a later time to his charge of the flock.
§ 10. Such is the meaning, etc. The translation assumes that Philo here sums up the general result of the first ten sections which have been a homily on Gen. 4:2. It would be possible, however, to take it in closer connexion with the immediately preceding sentences, “even so it is when God adds,” etc.
Why the sacred historian first describes the employment of the younger brother, Abel, saying: "He was a keeper of sheep; but Cain was a cultivator of the earth?" (Genesis 4:2).
He is here comparing Noah to the first created man who was formed out of the earth; for in that manner also does he speak of him when he came forth out of the ark; since both then and now there took place a first beginning of the cultivation of the land, each being after a deluge. For also, at the time of the original creation of the world the earth was, as it were, a lake, being covered by an inundation of water, for the sacred historian could not tell us that God said, "Let the waters be gathered together into one body, and let the dry land appear," unless it had previously been inundated with waters which now returned into certain depths of the earth. Nor again is the expression a purposeless one, "He began to be a tiller of the earth," for in the second generation he was himself the beginning of men, and also of seed, and of the cultivation of the land, and of the life of all other things. This is the literal meaning of the words. But if we look to their inner sense, a distinction is made between being a cultivator of the earth and a tiller of it; as the murderer of his brother is represented as tilling the earth, but not as cultivating it. For by the earth our body is symbolically represented, which is by its nature earthly, and which the unjust and wicked man tills like a lazy hireling, but which the man endued with virtue cultivates like a skilful manager of plants and an agriculturist of good works appointed to superintend it. Because the workman of the body, the mind, as being carnal, procures carnal pleasures; but the cultivator of the earth is careful to produce useful fruits, those, namely, which are to be obtained by the study of continence, and modesty, and sound wisdom; and he prunes away all superfluous excesses and badhabits which spring up around, like the thin and misplaced branches of trees.
Rav Huna said: What is the reason of Rabbi Natan, in accordance with the opinion of Beit Shammai? It is as it is written: “And again she bore his brother [et aḥiv] Abel [et Hevel]” (Genesis 4:2). The use of the superfluous word “et” indicates that she gave birth to Abel and his sister, in addition to Cain and his sister. And it states: “For God has appointed me another seed instead of Abel; for Cain slew him” (Genesis 4:25). This indicates that one must have at least four children. And the Rabbis, how do they understand this verse? In their opinion, Eve was thanking God for granting her another child, but one is not obligated to have four children.
Utter futility!—said Koheleth— Utter futility! All is futile!
She gave birth again, to his brother Hevel. Hevel became a shepherd, but Kayin was a worker of the soil.
And she added to bear from her husband Adam his twin, even Habel. And Habel was a shepherd of the flock, but Kain was a man working in the earth.
| וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהֹוָֽה׃ | 3 J | In the course of time, Cain brought an offering to יהוה from the fruit of the soil; |
מקץ ימים, “a year after Kayin and Hevel had been born;” this is not the only time that the word: ימים, meaning “year,” appears in the Torah. The reason why this makes sense is that in the course of a year, all its days, the long and the short ones, have appeared once.
ויבא קין מפרי האדמה, “Kayin brought an offering to G-d from the fruit of the earth;” according to Rashi, he had chosen the most inferior of the fruit of the earth. He refers to a Midrash which says that it was flax seed. The reason why G-d rejected his offering was that he offered something which 1) was of no use to him as he had plenty of it; 2) that it was the product of the earth which G-d had cursed. His brother Hevel, as the Torah is at pains to point out, presented G-d with the choicest product he had raised, the best of his animals. Seeing that these two offerings became the cause of destruction on earth, G-d subsequently forbade the Jewish people to wear garments containing a mixture of linen and wool. (Tanchuma Bereshit, 9)
AND IN PROCESS OF TIME. That Cain tilled the soil, he brought an offering to the place that he had set aside for his devotions. I disagree with those who say that he brought an offering to his father. (Adam had the status of a high priest, and bringing him a gift was equivalent to bringing an offering to God (Krinsky).) There is support for the notion that Cain did not bring his offering from the first of the fruits of the ground in Scripture’s stating that And Abel, he also brought of the firstlings of his flock and of the fat thereof. (Scripture does not mention the same with regard to Cain. Cf. Rashi’s comment on this verse.)
מפרי האדמה, “from the fruit of the earth.” He should have brought of the first ripe fruit of the trees (of one or all of the seven species for which the land of Israel is famous instead of fruit grown in the earth). The Torah reveals Kayin’s avarice, his stinginess. This is why the Torah refrains from mentioning that the fruit he brought were from the first ripe fruit of the earth. The manner in which the Torah describes his offering is meant to convey that he selected the poorest type of produce, flax, rather than the best. Our sages in Tanchuma claim that he brought flax-seed. They derive this from the text seeing that the Torah mentions Kayin’s offering only briefly while devoting more space to describing the offering of Hevel. The Torah also stresses that Hevel brought from the firstlings of his sheep and their most perfect ones. Hevel brought firstlings from a category of product which was fit to serve as an offering for G-d. Kayin, on the other hand, offered produce which is not even fit to serve as an offering. Moreover, even the fruit which he did bring were the poorest quality of that category he could find. Bereshit Rabbah 22,8 compares Kayin to a bad land tenant who consumes the best produce of the owner’s land himself, giving the owner only the inferior part. מנחה לה'., “as a gift for G-d.” This offering was presented on the fiftieth day after the world had been created. Both Rabbi Yehoshua and Rabbi Eliezer who had disagreed as to the date on which the world was created, agree on this. They agree that Hevel lived for no more than fifty days. Seeing these two scholars agree on the number fifty on which the first “gift-offering” was presented to G-d, we can understand why the Torah legislated that the Jewish people offer a similar public gift offering on the fiftieth day after the Passover and why it is called מנחה חדשה “a new gift-offering.” We are to commemorate the date on which Kayin and Hevel offered a gift to G-d. This offering which we offer on Shavuot is like an acknowledgment of the truth of the Torah’s report of what happened to early man. G-d’s prediction and promise to Kayin that he (or any human being) could regain good standing in the eyes of G-d if they complied with G-d’s rules for proper conduct was borne out by the history of the Jewish people. The entire episode teaches that G-d directs and supervises the world and that there is a system of reward and punishment. The Jewish people received the Torah on the fiftieth day after the Exodus at which time they became G-d’s most favoured nation. Kayin, who murdered on the fiftieth day was cursed whereas Hevel received his reward for good conduct in that his soul was reincarnated in Moses’ body and he was even instrumental in bringing the Torah to the Jewish people. In due course, the power of the evil urge will be broken on the fiftieth day (in terms of G-d’s calendar, after 7 times 7.000 years in terms of our years.) [The author elaborates on this in his commentary on Parshat Behaalotcha and in his commentary on Parshat Behar.] Everything G-d does is based on the principle of מדה כנגד מדה, that “the punishment (or the reward) is appropriate to the nature of the sin.” Everything G-d does is based on justice as we also know from Proverbs 16,11 פלס ומאזני משפט לה', “Honest scales and weights are the Lord’s.” This is also the reason that the Torah prohibits the presence of leavened dough as part of the gift-offering as leavening is an allusion to the evil urge. Leviticus 6,10 states specifically that gift-offerings must not be baked in such a manner that their dough has time to rise. The only time the Torah specifically commands such a gift-offering to consist of dough which has been leavened, has been allowed to rise is in Leviticus 23,17 where this offering of the שני הלחם “the two breads” of the Shavuot festival is legislated. The reason is that this offering looks forward to the יובל הגדול, “the great Jubilee year,” when the evil urge will no longer be part of this universe.
ויהי מקץ ימים, it was some time after Kayin had become a farmer tilling the soil, that he offered a gift to G’d. The Torah is deliberately vague about how much time had elapsed, writing only מקץ ימים, at the end of a number of years. It is reasonable to assume that the word ימים refers to years rather than days, as it is clear from Leviticus 25,29 that in that verse the word ימים represents the number of days that make up a year. It would seem therefore, that after having worked the soil for a full year Kayin offered a gift to G’d, part of what he had harvested. He did this in the spot in which his father Adam had offered prayer and had offered a sacrifice of his own as an acknowledgement of his gratitude, his sons presumably having been in attendance. Although the Torah does not spell out the composition of Adam’s sacrifice, the Talmud in Shabbat 28 suggests that it included a one-horned ox, basing itself on Psalms 69,32 משור פר מקרן מפריס, “ox with horn and hooves,” His sons imitated him, each one bringing a gift from what his labour had produced. The offering was meant to be an expression of man’s gratitude to G’d for the success of his endeavours. מפרי, the Torah is vague about precisely what the offering consisted of, other than saying that it was part of the fruit produced by the earth. We know nothing about the quality or quantity of this offering. Seeing that when describing Hevel’s offering the Torah adds the words: “from the firstborn of his sheep and from their best ones,” it is reasonable to assume that Kayin’s gift, by comparison, was stingy, in fact represented an insult to G’d rather than a grateful acknowledgment of G’d’s part in making the earth produce a crop for him. This is why his offering was not welcome, was rejected. Had Kayin at least brought of the best quality of the produce he had grown, the Torah would have mentioned this to his credit, just as it had done in the case of Hevel’s offering. As a result of the philosophical contrast expressed by these two offerings, i.e. Kayin’s flax and Hevel’s wool, mixing these two fibres in one garment has been outlawed by the Torah for the Jewish people. The lesson for us is that the gifts proffered by a Kayin and the gifts proffered by a Torah-observant Jew are not compatible with one another.
AND CAIN BROUGHT OF THE FRUIT OF THE GROUND AN OFFERING UNTO THE ETERNAL. 4. AND ABEL, HE ALSO BROUGHT. These men [Cain and Abel] understood the great secret of the sacrifices and the meal-offerings. So also did Noah, [who likewise offered sacrifices]. (Genesis 8:20.) Our Rabbis have said that the first man also sacrificed a bullock. (Psalms 69:32. Chullin 60a.) This should close the mouth of those who speak foolishness (Reference is made here to the Moreh Nebuchim, III, 46, where it is stated that the laws concerning the sacrifices were intended as a guard against idolatry. It is this theory that Ramban intends to refute when he says that in the days of Adam, Cain and Abel, there was no idolatry and yet they brought sacrifices. There is thus a positive aspect to the sacrifices which Rambam did not take into account.) concerning the reason of the sacrifices. I will yet intimate a great principle concerning this matter with the will of the Holy One, blessed be He. (See Ramban on Leviticus 1:9.)
מנחה, a gift of sorts, as in Exodus 32,34. The word is derived from the root נחה as in נחה את העם. [understanding the word נחה in the imperative mode as related to presenting a gift is certainly novel. Ed.]
מפרי האדמה OF THE FRUIT OF THE GROUND —of the worst fruits (Genesis Rabbah 22:5); there is an Agada which says that it was linseed (Midrash Tanchuma, Bereshit 9).
(3-6) מנחה ist unter den Opfern speziell ein Opfer von Mehl und Öl. Es werden aber auch, allerdings nur selten, Opfer im allgemeinen, auch Tieropfer, מנחה genannt; so Maleachi 1, 10 und 13; 2, 13 und überhaupt in Maleachi. Außerhalb des Tempels heißt מנחה ein Geschenk, und zwar als Zeichen der Huldigung eines Untergebenen an einen Höheren. Die Ableitung ist schwierig. Nach dem üblichen Plural מנחות, der aber allerdings in תנ"ך nicht vorkommt, wäre die Wurzel מנח, wie שִפְחָה ,שִמְלָה, eine Wurzel, die jedoch sonst nicht vorkommt. Es scheint daher die Wurzel נחה zu sein, wie מצוה von נחה .צוה heißt führen und zwar im Verhältnis des Hirten zur Herde, des Heerführers zum Heere, kurz des führenden Gebieters. Vielleicht heißt מנחה deshalb so, weil der es Darbringende sich damit der Führung oder der Botmäßigkeit des Andern unterstellt, oder dessen Botmäßigkeit anerkennt; daher eine Huldigungsgabe.
Es ist hier an der ersten Stelle von Opfern die Rede. Bemerken wir ein Zwiefaches. Es war noch kein Götzentum vorhanden und stellt sich daher sofort die Ansicht, als ob die Opfer nur als Konzession an den Polytheismus zu erklären wären, als unwahr heraus. Die Opfer sind älter als der Polytheismus. Sie sind so alt wie die Menschheit, und müssen daher der natürliche Ausdruck reiner menschlicher Empfindungen und Gedanken sein. Ferner erscheint hier sogleich bei dem ersten Opfer ein verworfenes Opfer neben dem wohlgefälligen, (ganz so wie später, bei den ersten Einweihungsopfern der Stiftshütte, das verworfene Opfer der Priesterjünglinge in Mitte der Gott wohlgefälligen erschien). Es war also von vornherein dem Opfer nie ein absoluter Wert beigelegt, und ist daher die Ansicht, die erst den Propheten dies "Verdienst" vindiziert, die Lehre von dem nur relativen Wert der Opfer gebracht zu haben, eine von den Tatsachen Lügen gestrafte Entstellung. Freilich haben auch Götzendiener geopfert; allein Götzendiener haben auch gebetet, und es müßte gar viel wegfallen, wenn alles vermieden werden sollte, was in Händen geistig und sittlich gesunkener Kreise missbräuchlich entartet. Es kommt eben alles auf den Sinn an, in welchem geopfert und gebetet wird. Es können zwei dieselben Opfer bringen, dieselben Gebete beten, und doch in unendlicher Verschiedenheit vor Gott dastehen. Das ist eben hier bei dem ersten Opfer klar. Es heißt hier nicht: Gott wendete sich zu Hebels Opfer und wendete sich nicht zu Kains Opfer, sondern: Er wendete sich zu Hebel und seinem Opfer, aber zu Kain und seinem Opfer wendete er sich nicht. Die wesentliche Verschiedenheit lag in der Persönlichkeit der Opfernden, nicht im Opfer. Kain war missfällig und darum auch sein Opfer. Hebel war wohlgefällig und darum auch sein Opfer.
Vielleicht verraten auch einzelne Nuancen der Erzählung eine Verschiedenheit der Gesinnung. Es war מקץ ימים, nach Ablauf eines Zeitzyklus, also etwa eines solchen, in welchem Kains Acker und Hebels Herde unter Gottes Segen gediehen. Es war also Veranlassung zu einem Huldigungsopfer. Kain bringt Gott מפרי האדמה, von der Erdfrucht, ohne Wahl. Er muß doch auch Gott "etwas" darbringen. Es spricht sich darin die verwerfliche Anschauung aus, die auch später Maleachi geißelt, die die Beziehung zu Gott und dem Göttlichen, das "Religiöse" wie wir es nennen, als auch ein Zubehör zu den menschlichen Angelegenheiten betrachtet, das man doch nicht ganz außer Acht lassen will, und dem man daher vom Leben nur "die verlorenen Momente"; das "Kranke und Schwache und sonst nicht zu Brauchende" zuwendet. וניבו נבזה אכלו bezeichnet׳s Maleachi, "dem Altar blüht das zu, dessen Genuß sonst verschmäht ist." Es ist das die Huldigung, die nur die Furcht bringt, die Tempel und Kirchen stiftet, wie sie auch Spitäler und Gefängnisse baut. — Hebel aber nahm מבכרות צאנו ומחלבהן, nahm von den Erstlingen seiner Herde und von den Erstlingen die besten. Wer das Erste und das Beste darbringt, der stellt seine Beziehung zu Gott und dem Göttlichen in den Vordergrund, dem gilt diese Beziehung als das Erste und Angelegentlichste, dem das ganze übrige Leben nur als Zubehör angehört, ja, die Darbringung des "Ersten" erscheint überall als stellvertretende Weihe des Ganzen. So heißt es ausdrücklich Schmot 34, 19: וכל מקנך תזכר פטר שור ושה, deine ganze Herde soll geweiht werden (vergl. אזכרה und מזכיר לבונה) in der Erstgeburt des Ochsen und des Schafes. — Es heißt ferner: והבל הביא גם הוא. Dieses גם הוא, auch er, deutet offenbar an, wir hätten erwarten sollen, Hebel würde nicht auch seinerseits noch ein Opfer bringen. Wenn wir berechtigt sind, von der späteren Bedeutung des בכור zurückzuschließen, so hat ja der Erstgeborne nicht allein für sich, sondern für das ganze Haus, für die Familie geopfert, und dürfte auch hier in Kains Opfer Hebel haben mitvertreten sein können und sollen. In eigentümlicher Weise sehen wir aber den בכור, der bestimmt war, die materielle und geistige Bedeutung des Hauses zu tragen, überall, und auch hier, verworfen. So ראובן ,עשו ,קין und alle בכורים in der Wüste. Und doch sollte es ursprünglich anders sein! Wohl dürfen wir uns daher sagen, wenn erst כל סיר בירושלים וביהודה קדש "jeder Topf in Jerusalem und Juda heilig (Secharja 14, 21), wenn erst das ganze Leben ein Gott geweihtes, heiliges sein wird, dann allerdings dürfen wir erwarten, daß gerade diejenigen, welche die Träger des Hauses sein werden, des Hauses, das gar keinen anderen Eigentümer als Gott haben wird, eo ipso auch die allerpriesterlichsten, in Gott aufgehendsten sein werden. So lange aber das Leben noch nicht ganz durchgeistigt, nicht ganz gottdurchdrungen ist, steht zu befürchten, und ist auch eingetreten, daß gerade die Träger des Materiellen, die berufen sind, die Wohlfahrt der Familie zu begründen, von denen die materielle Wohlfahrt erwartet wird, sich nicht gerade zugleich auch als die geeignetsten Träger des priesterlichen Berufes bewähren werden. Erst derjenige, der noch erst als "Gewächs" der Zeiten kommen soll, wird zugleich die Priester- und Fürstenkrone vereint auf seinem Haupte tragen, "wird Priester sein auf seinem Throne", erst dann werden beide Berufe harmonisch zusammenfallen. Bis dahin hängen "die beiden Kronen nur zum Andenken im Tempel des Herrn" (Secharja 6, 13 und 14). So hätten wir auch hier erwarten dürfen, daß in Kains Opfer Hebel schon mit eingeschlossen und vertreten, und für ihn keine Veranlassung zu einem besonderen Opfer gewesen wäre. Wird nun aber dennoch hervorgehoben, daß Hebel auch ein Opfer gebracht, so muß entweder Hebel sich in Kains Opfer nicht mit vertreten gefühlt, oder auch Kain, in seiner Selbstsucht befangen, ihn gar nicht mit haben vertreten wollen. Das Folgende spricht für die erstere Annahme.
חֵלֶב, Fett, hat dieselbe rad. wie חלב, Milch. חֵלֶב ist der Überschuss des Nahrungsstoffes, den der tierische Organismus augenblicklich nicht verbraucht und ihn für künftigen Gebrauch ausscheidet, es ist gleichsam das zurückgelegte Kapital des Tieres. חלב ist der fertige Nahrungsstoff, den der Organismus für ein neues Tier ausscheidet, הָלָב ist חֵלֶב für das Junge, חֵלֶב ist הלב für das Alte. Sehr wesentlich ist׳s, daß חֵלֶב das abgelagerte, ausgeschiedene Fett ist, תותב קרום ונקלף. Was mit in dem Organismus verwachsen ist, ist nicht חֵלֶב, das gehört noch mit zu dem lebendigen Organismus.
שעה kommt nicht wieder in dieser Zusammenstellung vor. Wohl aber פנה אל מנחה. So bei Korach אל תפן אל מנחתם, wo wiederum der בכור und der von Gott erwählte כהן im Gegensatz vor Gott stehen. Nur ist פנה viel stärker, die ganze Wendung, die Richtung der ganzen Aufmerksamkeit, während שעה nur ein augenblickliches Hinwenden ist. So heißt auch die kürzeste Zeitwendung שָעָה.
ויחר, wörtlich: es brannte dies den Kain sehr. חרה ist das Gefühl der Entrüstung, den ein Vorgang, welchen wir für Unrecht halten, in uns hervorruft. נפל פנים kommt nicht wieder vor. נפל lautverwandt mit נבל welk und nichtswürdig, d. i. Zusammenfallen der physischen oder sittlichen Kraft. נול Trümmer, Daniel 2, 5. נפל פנים ist wohl jedenfalls Gegensatz zu נשא פנים und drückt wohl weniger ein Gefühl über erlittenes Unrecht, als Niedergeschlagenheit, Mutlosigkeit aus. Es sind daher zwei verschiedene Gefühle, die darum auch in der Frage Gottes getrennt erscheinen: warum verdrießt dich das Vergangene und warum bist du so hoffnungslos für die Zukunft?
From the worstashi is answering the question: Why did the Torah not write, “From the first fruits of the soil,” as it writes for Hevel: “From the firstborn of his flock, from the best thereof.”
That it was linseedHow does Rashi know this?] Because it is the answer to the question: Why does it say, “Fruit of the soil?” It should say either “From the soil,” [i.e., a vegetable], or “Fruit of the tree.” [The answer is:] Kayin brought a “fruit” that was like [a vegetable of] the soil. For it says in Berachos 40a that if a plant that does not produce fruit from its branch a second time, it is called [a vegetable of] the soil. And flax plants do not produce fruit from their stalks a second time. Yet flax is also called a tree, as it says (Yehoshua 2:6), “And she hid them with the stalks of flax trees.” Thus, “Fruit of the soil” must refer to linseed, which is of the soil, yet called a tree. (Maharshal) An Aggadah explains that “the worst” refers to linseed, as it says in Bava Basra 92a: “One who sells fruit to his friend and it did not sprout, even if it was linseed...” The Gemara did not mention any seed [other than linseed as the example], because it is the most inferior of foods. (Nachalas Yaakov)
It happened, after some time, perhaps years later. According to one opinion, this occurred forty years after the birth of Cain and Abel. Cain brought from the fruit of the ground an offering to the Lord. In contrast to various theories claiming otherwise, this episode indicates the fundamental nature of bringing an offering and that this concept was not introduced by foreign cultures. From the very beginnings of humanity, people felt the need to bring gifts to God. Later, these gift offerings would be called burnt offerings, as they were burnt in their entirety in God’s honor. These offerings were not considered a tax; they were not even obligatory. Although the Recipient of the gift has no need for it, the gift offering allows the giver to express his feelings toward Him.
They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.)
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
“It was, after some time, Cain brought an offering of the fruit of the ground to the Lord” (Genesis 4:3). “It was, after some time” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: The world was created in Tishrei. Rabbi Yehoshua said: The world was created in Nisan. The one who says the world was created in Tishrei, Abel was alive from Sukkot until Hanukkah. According to the one who said the world was created in Nisan, Abel was alive from Passover until Shavuot. Both according to this opinion and according to that opinion, Abel did not live more than fifty (A variant reading has seventy days.) days.
“Cain brought an offering of the fruit of the ground to the Lord” – from the refuse. This is analogous to a malevolent sharecropper who eats the ripe fruit himself and provides the field owner with the unripe fruit. “And Abel, he, too, brought from the firstborn of his flock and from their fats, and the Lord turned to Abel and to his offering” (Genesis 4:4). “And Abel, he, too, brought from the firstborn of his flock and from their fats [umeḥelvehen]” – Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The children of Noah (A term denoting all people before the giving of the Torah, and all non-Jews thereafter.) sacrificed [even] peace offerings. Rabbi Yosei said: They sacrificed only burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “And Abel, he, too, brought from the firstborn of his flock and from their fats” – referring to something whose fats are sacrificed? (Namely, a peace offering.) What does Rabbi Yosei do about this? He explains it: From the fattest among them. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings (shelamim) of bulls to the Lord”? (Exodus 24:5). What does Rabbi Yosei do about this? They (They brought only burnt offerings, but those were offered up whole.) were whole (shelemim), as they did not undergo flaying and cutting. (Only the burnt offerings sacrificed after the Torah was given required flaying and cutting.) Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “Yitro, father in law of Moses, took a burnt offering and feast offerings to God”? (Exodus 18:12). What does Rabbi Yosei do about this? It is according to the one who said: Yitro came after the giving of the Torah. Rav Huna said: Rabbi Yanai and Rabbi Ḥiyya Rabba disagreed. Rabbi Yanai said Yitro came before the giving of the Torah. Rabbi Ḥiyya Rabba said: He came after the giving of the Torah. Rabbi Ḥanina said: They do not disagree: (Their dispute was not based on their interpretation of that passage, but is a consequence of a dispute about a different matter.) The one who said that he came before the giving of the Torah holds that the descendants of Noah sacrificed peace offerings, and the one who said that he came after the giving of the Torah holds that they sacrificed [only] burnt offerings. This supports Rabbi Yosei bar Ḥanina: “Awake north” (Song of Songs 4:16) (This verse alludes to the time of the beginning of the sacrificial service in the Tabernacle.) – this refers to the burnt offering that was slaughtered in the north. (Leviticus 1:11.) What is meant by “awake”? Something that was dormant and is now re-awakened. “And come south” (Song of Songs 4:16) – this is the peace offering that could be slaughtered in the south. What is meant by “and come”? Something that was a new concept. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse supports Rabbi Yosei bar Ḥanina, as it is written: “This is the law of the burnt offering: that is the burnt offering” (Leviticus 6:2) – which the descendants of Noah used to sacrifice. But when it comes to the peace offering: “This is the law of the peace offering that one will sacrifice to the Lord” (Leviticus 7:11) – “that they sacrificed” is not written here, but rather, “that one will sacrifice”; from here on.
R. Simeon ben Johay said: (See Gen. R. 1:13.) Woe to blasphemers who take the name of the Holy One lightly, for one should not say: To the LORD an offering, to the LORD a burnt offering. Rather, < use the biblical wording > (as in Lev. 1:2): WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD; (or as in Numb. 8:12): A SIN OFFERING < … > TO THE LORD; (or as in Lev. 23:18; Numb. 8:12; 28:11, 19; 29:8; Jud. 13:16; etc.): A BURNT OFFERING TO THE LORD; (or as in Gen. 4:3; Is. 66:20; Ezek. 46:14; Mal. 2:12; II Chron. 33:23): A MEAL OFFERING TO THE LORD. Learn (from the Hebrew word order in Gen. 1:1): IN THE BEGINNING CREATED, and after that, GOD. When he mentions his creation, (Gk.: ktisma.) < it is only > afterwards < that > he mentions his name.
And in process of time it came to pass that Cain brought of the fruit of the ground (Gen. 4:3). The process of time (lit. “end of days”) may imply either the end of a year, the end of two years, after a certain number of days, or after forty years. Our sages, of blessed memory, said that Cain and Abel were forty years old when Cain brought of the fruit of the ground. What did he bring as his offering? He brought only the leftovers of his meal. However, the rabbis maintained that Cain brought flaxseed, while Abel brought firstlings of his flock and of the fat thereof (ibid., v. 4). That is why it is ordained that wool and flax must not be mixed, as it is said: Thou shalt nor wear mingled stuff, wool and linen together (Deut. 22:11). (The source of the law of shatnez, prohibiting the wearing of wool and linen together.) The Holy One, blessed be He, declared: It is not fitting that a sinner’s offering and the sacrifice of a virtuous man should be coupled. Hence it is forbidden to combine them in a garment.
Now Cain was a man who loved the ground in order to sow seed; and Abel was a man who loved to tend the sheep; the one gave of his produce as food for the other, and the latter gave of his produce as food for his (brother). The evening of the festival of Passover arrived. Adam called his sons and said to them: In this (night) in the future Israel will bring Paschal offerings, bring ye also (offerings) before your Creator.
פשתן, flax, and צמר, wool, are the mystical dimensions of Cain and Abel respectively. History has taught that the two, i.e. Cain and Abel, did not mix successfully.
The flax and camels in the story in the Tanchuma that we quoted are metaphors. The example of the camels laden with flax refers to Cain, whose sacrifice (the one G–d rejected) consisted of flax (Tanchuma Bereshit 9). The example of the camel is a metaphor for Esau who had said to Jacob: הלעיטני נא מן האדום האדום הזה (Genesis 25,30). The expression הלעיטני is reminiscent of camels as we know from Shabbat 155, that whereas one must not stuff a lot of food down a camel's throat (on the Sabbath), one may feed it by a method called מלעיטין. The reason that Rabbi Levi in Bereshit Rabbah used the metaphor of קוצים, thorns, is because G–d told Adam after he had eaten from the tree of knowledge that the earth would respond to his efforts by bringing forth קוץ ודרדר, thorn and thistle (Genesis 3,17).
מנחה, we explained this term in connection with Genesis 4,3.
מנחה. We already explained that the word portrays a gift, in connection with Genesis 4,3. The root of the word is נחה, as in Exodus 32,34 נחה את העם,
The minha, understood earlier in the Bible as simply “tribute” or “gift” (cf. Gen. 4:3 and 32:14), comes in the priestly texts to indicate specifically an offering of grain. Using a three-part structure of grain cooked in an oven/griddle/pan, paralleling Chap, 1’s cattle/sheep/birds, the description of the minha focuses on the type of grain offered, what is added to it, the strictures against fermenting, and the “covenant of salt.” The chapter ends with the usual refrain, “a fire-offering for YHWH.”
[52] “And it came to pass after some days that Cain brought of the fruits of the earth as an offering to God” (Gen. 4:3). There are two charges against the self-lover: one that he made his thank-offering to God “after some days,” instead of at once; the other that he offered of the fruits and not of the earliest fruits, or in a single word the first-fruits. Let us examine each of the charges, taking first that which is first in order.
In the course of time, Kayin brought some fruit of the soil as an offering to Adonoy.
And it was at the end of days, on the fourteenth of Nisan, that Kain brought of the produce of the earth, the seed of cotton (or line), an oblation of first things before the Lord;
| וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהֹוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃ | 4 J | and Abel, for his part, brought the choicest of the firstlings of his flock. יהוה paid heed to Abel and his offering, |
That is the meaning of “And a helmet of salvation upon his head”: yeshu’ah (Salvation.) is of the etymon of vayisha—“And the L–rd turned to Abel and his gift,” (Genesis 4:4.) which refers to the descent of the light and abundance of the “three hundred and seventy lights” mentioned in the sacred Zohar, (Zohar I:4b; III:133b; cf. Etz Chaim 13:14.—370 is the numerical equivalent (gematria) of ש”ע, the root letters of yeshu’ah and vayisha.) and as it is written: (Numbers 6:25.) “May the L–rd make His Countenance shine upon you”; “May He make His Countenance shine upon us forever” (Psalms 67:2.) —with us, (That is, “with our participation”; thus, through an act from ourselves. See Likkutei Torah, Tavo 43d.) that is, through the act of charity.
וישע, according to Rashi, this word here means the same as: ויפן, “He turned (benignly);” it appears in this sense also in Exodus 5,9, where Pharaoh warns the Jewish people not to place their hopes in false prophets (Moses). This is difficult, as in our versions of Rashi he states there that the meaning is not the same as here, as the Torah uses the prefix ב there instead of the prefix אל.
וישע ה' אל הבל ואל מנחתו, “the Lord turned favorably to Hevel and to his offering;” this verse is the best answer to the heretics who deny the existence of an afterlife, as seeing that Hevel was murdered shortly after G–d is on record as having gratefully accepted his offering, what use would that have been to him seeing that the same G–d did not even protect him against being murdered by his own brother. We must therefore view this verse as telling us that by dint of his offering Hevel acquired a share in afterlife. [The concept of afterlife was new, as his father having introduced mortality of human beings through his sin had not yet done anything to at least acquire an afterlife. Ed.]
AND THE LORD HAD RESPECT. Va-yisha (and he had respect) follows the paradigm of va-yichar (and he was wroth) in And Cain was very wroth (va-yichar). (They are both shortened forms of the verb. The final heh of the root is dropped and the first root letter is vocalized with a pattach because it precedes a root letter (Filwarg). See notes to 3:22.) Va-yisha means, and he accepted. She’u in Look away (she’u) from me (Is. 22:4) is close in meaning to it. They brought offerings in keeping with the secret meaning of the sacrificial ritual. (Cf. I.E.’s comment on Lev. 1:1. Weiser explains that I.E. believed that sacrifices were offered to gain some benefit. Cf. I.E. on Ex. 12:7.) It is possible that a fire came down from heaven and consumed Abel’s sacrifice but not Cain’s.I believe that yamim (time) (v. 3) means a full year. Scripture similarly states, for a full year (yamim) shall he have the right of redemption (Lev. 25:29). A year is called yamim (days) because it indicates that the full cycle of days, both long and short, has been completed. From year to year (mi-yamim yamimah) (Ex. 13:10) is similar. The meaning of shenatayim yamim (two full years) (Gen. 41:1) is two complete years from day to day. Had Scripture read shenatayim (two years), then it would possibly not have meant two full years from day to day. (It could have meant close to two years, two years being a round number.) Similarly ad chodesh yamim (but a whole month) (Num. 11:20) refers to a complete cycle of the moon. I therefore maintain that when the prophet Daniel prophesied a thousand, two hundred and ninety days (yamim) (Dan. 12:11), he meant days and not years. I say this because the days (yamim) are enumerated. (When the word yamim stands by itself, it means a complete year (all the days). When numbers are given it refers to days. Otherwise one could not know whether sheloshah yamim means three years or three days (Filwarg).)
וישע ה׳ אל הבל, G'd turned to Abel. The reason the Torah does not first report that G'd did not turn to Cain and his offering, seeing he is reported as having been the first one to bring an offering, is to underline the gulf that existed already between G'd and Cain. Abel's offering caused G'd pleasure and still G'd did not turn to Cain's offering as a result of being in a favourable frame of mind.
The reason the Torah repeats the word אל twice in the sequence אל הבל ואל מנחתו is, to make it clear that G'd displayed favour to the person bringing the offering and to the offering itself. The reverse was true of Cain and his offering.
וישע ה', “G-d turned, etc.” He turned His personal attention to Hevel and his sacrifice with the result that heavenly fire descended and consumed it. This reminds us of Psalms 20, 4 יזכור ה' כל מנחותיך ועולתך ידשנה סלה, “May the Lord receive the tokens of all your meal-offerings, and approve of your burnt-offerings, Selah.” He did no such thing for Kayin’s offering.
והבל הביא גם הוא, this could have been before Kayin brought his offering, or it could have been after Kayin had brought his offering. In the event that Hevel had brought his offering first, we must understand the words גם הוא, “also he,” as referring to the story as such, not to the specific incident.
מבכרות צאנו ומחלביהם, this brother brought a gift which was honourable, generous. Mention of the word מבכורות emphasises that the reason he brought from the “first,” is that before enjoying the fruits of his labour himself, he wished to express his gratitude to G’d. Only after that would he use the milk and the wool for his personal consumption. He also included in the gift the best quality, seeing that not all were of the same uniform quality. The word חלב is used in that sense on the author’s book ספר השרשים. ומחלבהן, there is a letter י missing before the letter ה as would be customary in a plural mode. The Torah did not mention that Hevel built an altar on which he presented his gift, as it did when describing Noach offering animal sacrifices in Genesis 8,20. It seems to me that Hevel did not slaughter the sacrifice (sheep) but left it bound but alive, expecting heavenly fire to descend on it and to consume it. The same had happened when his father had presented the ox which we described earlier as Adam’s offering. There was no point in slaughtering these animals since there was no one who was allowed to eat the meat thereof. In Bereshit Rabbah 22,5 there is an opinion that Hevel offered the animal without stripping it of its skin, and without cutting it up into pieces, whereas in the future all animal sacrifices would have their skin stripped and their bodies cut up into pieces. There are still more differences of opinion concerning the nature of these offerings, some scholars saying even that they were meat-offerings, i.e. that the owners consumed some if not most of the sacrificial meat. According to the view of the scholars who hold that Hevel brought a meat-offering, the word מחלבהן would describe the fat parts burned up on the altar, similar to the fat pars burned up on the altar in any other meat-offering the Israelites would offer in the future. The text permits us to draw conclusions in both directions, seeing it appears to be deliberately inconclusive. It is possible that the words היא העולה, best translated as “this is the type of burnt-offering” in Leviticus 6,2 tips the scale in favour of those who believe that it must have been a burnt-offering, also considering the fact that we have no record that they were allowed meat when the part of a sacrificial offering.
וישע ה' אל הבל ואל מנחתו, the reason why G’d turned with goodwill towards Hevel’s offering was that He observed that Hevel’s attitude throughout had been honourable, pure, not make believe, as if he only did what he perceived to be his duty. The nature of his offering testified to his good intentions.
וישע AND HE HAD REGARD— and He turned to; similarly in the next verse “He had no respect for his offering” means, “He did not turn to it.” Similarly, (Isaiah 17:8) ולא ישעה אל המזבחות which means “And he shall not turn towards the altars”; so also (Job 14:6) שעה מעליו “turn away from him” — disregard him.
וישע AND HE HAD REGARD — Fire descended from heaven and consumed his offering.
To Hevel and to his offering. Hashem was pleased with both Hevel himself as well as with his offering.
And he turned... Do not turn (אל ישעו). Many are puzzled by this, as Rashi himself says in Parshas Shemos 5:9 that the אל ישעו written there does not mean “Do not turn,” [rather, “Do not talk”], and is unlike לא שעה written here! It seems the answer is: לא שעה, [whose basic meaning is “to disregard”], is an expression [that can connote disregard] in a broad sense and in a limited sense. There are two ways of [disregarding a] matter: 1. To not even to speak of it. 2. To speak as one wishes but refrain from action. This answers the question. For in Shemos, אל ישעו also means “to disregard.” But Pharaoh did not mean in the narrow sense, refraining only from action, as לא שעה means here. That is why the Torah writes there בדברי שקר, rather than אל דברי שקר, as Rashi points out there — to indicate that אל ישעו בדברי שקר means even in speech. Therefore it is fine that Rashi here explains the אל ישעו of Shemos as disregarding, for that indeed is what it means, [but in the broad sense]. Rashi in Shemos is saying that אל ישעו cannot mean the same as the וישע אל הבל of Bereishis — which was in action alone. That is why there, Rashi was careful to say that אל ישעו means, “Let them not... even talk,” to convey that even talking is included. (Divrei Dovid)
A fire descended and consumed his gift-offering. Rashi is answering the question: How did Hevel know that Hashem paid regard to him? The answer is: “A fire descended...”
And Abel, he too brought an offering to God from the firstborn of his flock and from the choicest of them; and the Lord turned toward Abel and to his offering. The verse does not explain how this acceptance expressed itself. Perhaps a fire descended from heaven upon Abel’s offering, as occurred in other instances, or perhaps it was evident that Abel’s offering was accepted because he was in high spirits or experienced some euphoric state.
והבל הביא גם הוא מבכורות צאנו. “and Hevel had also brought of the choicest of his flocks.” Rabbi Joseph Kimchi, in drawing our attention to the absence of any mention here of first building an altar and presenting the gift to G’d on such an altar, sees this as proof that until Noach after the deluge, the slaughtering of animals even as burnt offerings was not permitted to man.
וישע ה' אל הבל, “the Lord responded to Hevel, (and his gift). Rabbi Joseph Kimchi explains the reason why G’d did not respond to Kayin’s gift as due to the fact that he first ate his fill before giving G’d the share we call bikkurim, the first ripe fruit we produce. Hevel, on the other hand, offered to G’d the very first of the wool his sheep had produced.
Accept (R’tzei), Adonai, our God, Your people Israel: is based on, “‘I will extend My favor (ratziti) to you,’ declares Adonai.” (Ez. 43:27) Our teachers, Saadia Gaon (Saʿadiah ben Yosef Gaon, often abbreviated RSG (R”S”G); 882/892 – 942 was a prominent rabbi, gaon, Jewish philosopher, and exegete who was active in the Abbasid Caliphate. Saadia Gaon – Wikipedia) and Sherira Gaon (Sherira bar Hanina more commonly known as Sherira Gaon (c. 906-c. 1006) was the Gaon of the Academy of Pumbedita. He was one of the most prominent Geonim of his period, and the father of Hai Gaon, who succeeded him as Gaon. Sherira ben Hanina – Wikipedia) wrote that in the Minchah Amidah, the prayer leader does not recite the opening words of R'tzei since kohanim do not lift their hands (The lifting of the hands is the common expression used for recitation of the priestly benediction by the kohanim) at Minchah because of drunkenness. Since people had just consumed a midday meal, (the kohanim do not recite the priestly blessing) lest they had consumed alcohol. Drunkenness is forbidden when performing the priestly duties. Rather, one begins with, “the fire-offerings of Israel….” (I believe what he is suggesting is that one would “Accept the fire-offerings of Israel….” leaving out the middle words.) But at Minchah on fast days, one says the entire paragraph (of r’tzei) and on Yom Kippur at Minchah it is still the custom to recite R’tzei even though one does not lift one’s hands in blessing. Rabbi Yaakov, son of the Rosh (Jacob ben Asher – Wikipedia Jacob ben Asher (c. 1270 – 1340), also known as Ba'al ha-Turim as well as Rabbi Yaakov ben Raash (Rabbeinu Asher), was an influential Medieval rabbinic authority.) writes, even though there is no lifting of the hands at Minchah, what is this matter of not reciting R’tzei? If it is because of what the sages stated in Masechet Sota, chapter V’eilu Neemarim (Ch.7): “Any priest who does not ascend during the Temple service…” Peirush – When R’tzei is recited in the Amidah “...may not ascend (and recite the benediction)” (BT Sota 38b) What is the practical implication of this statement? It is that if they ascended when they recited R’tzei, they do not say it if there is no lifting up of the hands. Pay heed to their prayers: is based on, “Adonai paid heed to Abel and his offering.” (Gen. 4:4) And restore the service to the Holy of Holies in Your abode: is based on, “In the innermost part of the House.” (I Ki. 6:19) And the fire-offerings of Israel; and speedily accept their prayer in love: even though there is no longer Temple service, we ask that these prayers be accepted willingly, by God. There are those who explain that one says, “Restore the service to the Holy of Holies in your abode,” and afterwards (separately, one says) “Speedily accept their prayers in love,” since it is the beginning of a phrase. According to this explanation, one should not begin with “the fire-offerings of Israel,” since it is not the beginning of the phrase. And may You always find pleasure with the service (avodah) of Your people, Israel. Is based on ”Their burnt offerings and sacrifices shall be welcome on My altar.” (Is. 56:7) (The entire verse states – ”I will bring them to My sacred mount And let them rejoice in My house of prayer. Their burnt offerings and sacrifices Shall be welcome on My altar; For My House shall be called A house of prayer for all peoples.” Note that the prayer associates sacrifice with prayer.) And prayer is called Avodah as we explained in the introduction. And may our eyes behold with mercy return to Zion: is based on the verse, “let our eye gaze upon Zion.’” (Mic. 4:11) and it is written, “For every eye shall behold Adonai’s return to Zion.” (Is. 52:8) It says With Mercy, based on the verse, “then Adonai your God will restore your fortunes and take you back with mercy.” (Deut. 30:3) and it is written, “I will receive him back in mercy, declares Adonai.” (Jer. 32:20) Praised are You, Adonai, Who returns His Divine Presence to Zion, is based on the verse, “that I may dwell among them.” (Ex. 25:8 and, “To cause his name to dwell there.” (Deut. 26:2), and many other places. The expression, “One who causes to return,” is used frequently in rabbinic Hebrew.
Since all of these categories of oil are acceptable, why were they listed as separate categories? So that one would know the superior category that nothing surpasses, those which are equal, and those which are inferior. In this way, one who desires to gain merit for himself, subjugate his evil inclination, and amplify his generosity should bring his sacrifice from the most desirable and superior type of the item he is bringing. (See Hilchot Ma'aseh HaKorbanot 16:3-4.) For it is written in the Torah [Genesis 4:4]: "And Abel brought from his chosen flocks and from the superior ones and God turned to Abel and his offering." The same applies to everything given for the sake of the Almighty who is good. It should be of the most attractive and highest quality. If one builds a house of prayer, it should be more attractive than his own dwelling. If he feeds a hungry person, he should feed him from the best and most tasty foods of his table. If he clothes one who is naked, he should clothe him with his attractive garments. If he consecrates something, he should consecrate the best of his possession. And so [Leviticus 3:16] states: "All of the superior quality should be given to God." (See also Hilchot Terumah 5:1 which states that the finest grain should be separated as terumah.) Blessed be God who offers assistance.
“The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded. All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan. On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes. (Animal tithes.) Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north. “And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel. Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. (This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. ) What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them. (Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock.) Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5). (Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. ) What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this? He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened. “And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated. Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed. When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future. How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles. “Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25). (It subsequently says: “The first to Zion, behold, here it is, and to Jerusalem I will provide a herald” (Isaiah 41:27).) Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6). Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…” Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance. That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them? If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu] (This is based on the word aḥ, meaning fireplace.) on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18). “I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey. That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk. (This is based on the continuation of the verse: “I drank my wine with my milk” (Song of Songs 5:1)) Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis] (This is a term that is also applied to wine.) and the hills will flow with milk” (Joel 4:18). “Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages. Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle. “Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni]. Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission. That is, “let my beloved come to his garden,” and only then: “I have come to my garden.” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’ So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8). Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it. The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket (A small door.) and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan. Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’ Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord God walking about in the garden with the day breeze” (Genesis 3:8). Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament. Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament. The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds. Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth? It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34). “I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru] (Literally, became intoxicated.) by their trouble. Another matter, “eat, friends,” these are the princes. Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones? It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’ (Give it to the one responsible for providing the king’s food on that day.) Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.” Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish. (This is a reference to three things which were performed inappropriately, which are mentioned later (Matnot Kehuna).) The king extended his hand and all of them extended their hands. (They extended their hands to take a portion from the plate.) Had the king withdrawn his hand, all of them would have withdrawn their hands. Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’ Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them. These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He.
“Cain brought an offering of the fruit of the ground to the Lord” – from the refuse. This is analogous to a malevolent sharecropper who eats the ripe fruit himself and provides the field owner with the unripe fruit. “And Abel, he, too, brought from the firstborn of his flock and from their fats, and the Lord turned to Abel and to his offering” (Genesis 4:4). “And Abel, he, too, brought from the firstborn of his flock and from their fats [umeḥelvehen]” – Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The children of Noah (A term denoting all people before the giving of the Torah, and all non-Jews thereafter.) sacrificed [even] peace offerings. Rabbi Yosei said: They sacrificed only burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “And Abel, he, too, brought from the firstborn of his flock and from their fats” – referring to something whose fats are sacrificed? (Namely, a peace offering.) What does Rabbi Yosei do about this? He explains it: From the fattest among them. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings (shelamim) of bulls to the Lord”? (Exodus 24:5). What does Rabbi Yosei do about this? They (They brought only burnt offerings, but those were offered up whole.) were whole (shelemim), as they did not undergo flaying and cutting. (Only the burnt offerings sacrificed after the Torah was given required flaying and cutting.) Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “Yitro, father in law of Moses, took a burnt offering and feast offerings to God”? (Exodus 18:12). What does Rabbi Yosei do about this? It is according to the one who said: Yitro came after the giving of the Torah. Rav Huna said: Rabbi Yanai and Rabbi Ḥiyya Rabba disagreed. Rabbi Yanai said Yitro came before the giving of the Torah. Rabbi Ḥiyya Rabba said: He came after the giving of the Torah. Rabbi Ḥanina said: They do not disagree: (Their dispute was not based on their interpretation of that passage, but is a consequence of a dispute about a different matter.) The one who said that he came before the giving of the Torah holds that the descendants of Noah sacrificed peace offerings, and the one who said that he came after the giving of the Torah holds that they sacrificed [only] burnt offerings. This supports Rabbi Yosei bar Ḥanina: “Awake north” (Song of Songs 4:16) (This verse alludes to the time of the beginning of the sacrificial service in the Tabernacle.) – this refers to the burnt offering that was slaughtered in the north. (Leviticus 1:11.) What is meant by “awake”? Something that was dormant and is now re-awakened. “And come south” (Song of Songs 4:16) – this is the peace offering that could be slaughtered in the south. What is meant by “and come”? Something that was a new concept. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse supports Rabbi Yosei bar Ḥanina, as it is written: “This is the law of the burnt offering: that is the burnt offering” (Leviticus 6:2) – which the descendants of Noah used to sacrifice. But when it comes to the peace offering: “This is the law of the peace offering that one will sacrifice to the Lord” (Leviticus 7:11) – “that they sacrificed” is not written here, but rather, “that one will sacrifice”; from here on.
“The Lord turned to Abel and to his offering” – He was contented with him [personally]. (Abel and his offering are listed separately, and of both it is stated that God “turned toward” them.) “But to Cain and to his offering He did not turn. Cain was very incensed, and his face became downcast” (Genesis 4:5). “But to Cain and to his offering He did not turn” – He was not contented with him. “Cain was very incensed (vayiḥar), and his face became downcast” – it became like fire. (Vayiḥar can also mean “he was burning.”) “The Lord said to Cain: Why are you incensed, and why did your face become downcast?” (Genesis 4:6). “Truly, if you do good, it will be lifted up, and if you do not do good, sin crouches at the entrance and its desire is for you, but you may rule over it” (Genesis 4:7). “The Lord said to Cain: Why are you incensed, and why did your face become downcast? Truly, if you do good, it will be lifted up [se’et]” – blessing, as it says: “Aaron raised [vayisa] his hands toward the people, and blessed them” (Leviticus 9:22). “And if you do not do good,” there will [also] be se’et – a curse, as it is written: “They will cause them to bear [vehisiu] the iniquity of guilt” (Leviticus 22:16). Another matter, “if you do good,” I will forgive you all your sins, (Se’et in the sense of noseh avon – bearing iniquity.) but if not, the sin of that man will be overflowing. (Se’et in the sense of se’a – a large dry measure.) Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David. Happy is he whose crime is forgiven [nesui], whose sin is pardoned” (Psalms 32:1). Happy is the man who stands above his transgression (Nesui literally means raised.) and his transgression does not stand above him, (He subdues the temptation to sin, and not vice versa.) as it is stated: “Sin [ḥatat] crouches [rovetz] at the entrance.” Ḥatat rovetzet is not written here, but rather, ḥatat rovetz. (Ḥatat rovetzet – the subject and the verb are both feminine. Ḥatat rovetz – the verb is masculine.) Initially, it (The evil inclination.) is weak like a female, but then it becomes strong like a male. Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope. That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin like the rope of a wagon” (Isaiah 5:18). Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master of the house. That is what is written [in the prophet’s rebuke of David for succumbing to temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the house. Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at sustaining themselves. They go and sit before the bakery and pretend to be dozing. Then, the owner of the bakery dozes off, and they knock the loaves onto the ground. While he is collecting them, they take a loaf and flee with it. Rabbi Abba said: The evil inclination is similar to a hunched robber (He feigned weakness, so that people would approach him unaware.) who was sitting at a crossroads. To everyone who passed, he would say: ‘Give me what you have with you.’ A certain clever person passed, and he realized that he had no hope of robbing him of anything, and the man began beating him back. So, too, the evil inclination caused the demise of several generations: The generation of Enosh, the generation of the Dispersion, and the generation of the Flood. When Abraham our patriarch stood and [the evil inclination] saw that it had no hope against him, he began beating it back. That is what is written: (Regarding Abraham.) “I will beat his foes before him and smite those who hate him” (Psalms 89:24). Rabbi Ami said: The evil inclination does not walk on the sides of the street but rather in the middle of the highway. When it sees a person beautifying his eyes, fixing his hair, and raising his heels, (All these are conduct indicating that this is a haughty person.) it says: ‘This one is mine.’ What is the source? “Have you seen a man wise in his own eyes? There is more hope for a fool than for him” (Proverbs 26:12). Rabbi Avin said: Anyone who indulges his evil inclination in his youth, it will ultimately become his master in his old age. What is the source? “One who indulges his servant from youth, will have him ultimately become the master” (Proverbs 29:21). Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, fend it off with matters of Torah, if you do so, I will ascribe to you as though you created peace, (From ‘if you do so’ to ‘created peace’ are extraneous words and should be deleted (Etz Yosef).) as it is stated: “If the inclination is near, protect yourself (titzor) with peace, [with peace]” (Isaiah 26:3). If you do so, I will ascribe to you as though you created peace. “With peace” is not written here, but rather, “with peace, with peace” (Isaiah 26:3). (Protect yourself with peace, and it is as though you created peace.) And if you say it is not under your control, the verse states: “Because you can rely on yourself” (Isaiah 26:3). And I already wrote for you in the Torah: “Its desire is for you, but you may rule over it…” (Genesis 4:7). Rabbi Simon said: Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, cause it to rejoice with matters of Torah, as it is stated: “If the inclination is near, protect yourself (titzor) with peace.” If you do so, I will ascribe to you as though you created (yatzarta) two worlds. (Interpreting titzor as “create” rather than “protect yourself.”) “Titzor peace” alone is not written here, but rather, “peace, peace. And if you say it is not under your control, I already wrote in the Torah: “Its desire is for you, [but you may rule over it].”
“Noah built an altar to the Lord, and he took from every pure animal and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). “Noah built [vayiven] an altar to the Lord” – vayaven is written; (Meaning, “he reasoned.”) he contemplated [nitbonen] and He said: ‘Why did the Holy One blessed be He command me to increase the number of the pure animals beyond that of the impure ones, (Seven pairs of each kosher species were taken onto the ark, as opposed to only two each for the non-kosher species (Genesis 7:2).) if not to sacrifice an offerings from them?’ Thereupon, “he took from every pure animal…” Rabbi Eliezer ben Yaakov says: It was on the great altar in Jerusalem, (The verse says “on the altar,” using the definite article. It is therefore referring to the future site of the Temple’s altar in Jerusalem.) where Adam the first man sacrificed, as it is stated: “And may it please the Lord more than a bull with horns and hooves” (Psalms 69:32). (This verse is often interpreted to be referring to a sacrifice offered up by Adam.) “The Lord smelled the pleasing aroma, and the Lord said to His heart: I will not continue to curse the ground anymore on account of man, as the inclination of man's heart is evil from his youth, and I will not continue to smite every living being anymore as I did” (Genesis 8:21). “The Lord smelled the pleasing aroma” – Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer says: The descendants of Noah (A term denoting all people before the giving of the Torah, and all non-Jews thereafter.) sacrificed [even] peace offerings. Rabbi Yosei bar Ḥanina says: They sacrificed only burnt offerings. Rabbi Eliezer raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “And Abel, too, brought from the firstborn of his flock and their fats” (Genesis 4:4) – referring to something whose fats are sacrificed? (Namely, a peace offering.) What does Rabbi Yosei do about this? [He explains it:] From the fattest among them. Rabbi Eliezer raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “He sent the young men of the children of Israel, and they offered up burnt offerings and they slaughtered feast peace-offerings [shelamim]…”? (Exodus 24:5). What does Rabbi Yosei do about this? They (The burnt offerings.) were whole, with their hides intact, as they did not undergo flaying and cutting. (They were burnt offerings; however, unlike ordinary burnt offerings, they were not flayed or cut. Only burnt offerings sacrificed after the Torah was given required flaying and cutting.) Rabbi Eliezer raised an objection to Rabbi Yosei bar Ḥanina: But is it not written: “Yitro, father in law of Moses, took a burnt offering and feast offerings”? (Exodus 18:12). What does Rabbi Yosei do about this? It is according with the one who said: Yitro came after the giving of the Torah. Rabbi Huna said: Rabbi Yanai and Rabbi Ḥiyya the Great disagreed. Rabbi Yanai said: He [Yitro] came before the giving of the Torah. Rabbi Ḥiyya the Great said: He came after the giving of the Torah. Rabbi Ḥanina said: They do not disagree; (Their dispute was not based on interpretation of that passage, but is a consequence of a dispute about a different matter.) the one who said that Yitro came before the giving of the Torah holds that the descendants of Noah sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah holds that they sacrificed [only] burnt offerings. This supports Rabbi Yosei bar Ḥanina, as it is written: “Awake, north, and come, south” (Song of Songs 4:16). (This verse alludes to the time of the beginning of the sacrificial service in the Tabernacle.) “Awake, north” – this refers to the burnt offering that was slaughtered in the north. (Leviticus 1:11.) What is meant by “awake”? It is something that was dormant and was now re-awakened. “And come, south” – this refers to the peace offering that could be slaughtered in the south. What is meant by “come”? Something that was a new concept. (When the Tabernacle was built, burnt offerings that had been sacrificed in the past were resumed. Peace offerings, that had not been sacrificed in the past, were introduced.) Rabbi Yehoshua said in the name of Rabbi Levi: This verse supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, that is the burnt offering…” (Leviticus 6:2) – [“that is”] what the descendants of Noah used to sacrifice. But when it comes to the peace offering it is written: “This is the law of the peace offering” (Leviticus 7:11) – “that they sacrificed” is not written here, but rather, “that one will sacrifice” (Leviticus 7:11); from here on. “The Lord smelled the pleasing aroma” (The extra words “the pleasing aroma” intimate that another aroma, at a different time, is being alluded to.) – He smelled the [future] aroma of Abraham our forefather emerging from the fiery furnace. (See Bereshit Rabba 38:13.) He smelled the aroma of Ḥananya, Mishael, and Azarya rising from the fiery furnace. (Daniel chapter 3.) This is analogous to a devotee of the king who sent him a tribute, a fine gift on a fine tray. His son succeeded him, but did not send him a tribute. His grandson succeeded him and did send him a tribute. He [the king] said to him: ‘How similar your offering is to your grandfather’s offering.’ (God told Ḥananya, Mishael, and Azarya, as it were, that their willingness to sacrifice themselves for His sake recalled the same devotion shown by Abraham.) “The Lord smelled” – he smelled the aroma of the generation of [the Hadrianic] persecutions. (Who were burned for not renouncing their belief in God.) Rav Shalom said in the name of Rabbi Menaḥma bar Ze’ira: This is analogous to a king who sought to build himself a palace on the seacoast, but he did not know where to build it. (Where it would not be washed away by tides.) He found a flask of balsam oil. (He smelled it from afar.) He went over to it and smelled it, and built it [the palace] over it. (Since the flask had not been washed away, he knew that this was a safe place to build his palace. So, too, God rebuilt the world on the basis of these future aromas, that showed that the world would become a worthy and holy place.) That is what is written: “For He founded it upon the seas and established it upon the rivers” (Psalms 24:2). By what merit? It is by the merit of: “The generation of those who seek Him, who seek Your countenance, Jacob, Selah” (Psalms 24:6).
“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15). “What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water? (God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans?) Say to him: ‘It “already is.”’ The ocean is entirely water in water. (Even though it is full of water, rivers stream into it and it does not overflow.) “And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’ Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16). If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’ Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel. Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world. It is I (This phrase, and the coming phrases, are stated from the perspective of God.) who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1). (God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu).) It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17). “And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.” God seeks the pursued in any circumstance. Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers. (He holds the pursuers accountable for their actions, and He grants favor to the pursued.) Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28). Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6). Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6). Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).
[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Prov. 31:10): WHO CAN FIND A GALLANT WIFE? (Cf. Tanh., Gen. 4:4.) About whom were the words spoken? < They were spoken about Sarah > since it is written above (in Gen. 23:2): AND ABRAHAM PROCEEDED TO MOURN FOR SARAH AND WEEP FOR HER, < i.e., > he began to weep and eulogize. So he said: When shall I be able to get < another wife > like you? (The midrash is interpreting Prov. 32:10ff. as Abraham’s eulogy over Sarah.) (Prov. 31:10:) A GALLANT WIFE. This was Sarah, as stated (in Gen. 12:11): SEE HERE NOW, I KNOW THAT YOU ARE A BEAUTIFUL-LOOKING WOMAN. (Prov. 31:10, cont.:) HER VALUE WAS FAR BEYOND THAT OF RUBIES, in that you came from afar. Thus it is stated (in Is. 46:11): SUMMONING A BIRD OF PREY FROM THE EAST, MY CONFIDANT FROM A FAR COUNTRY. (Prov. 31:11:) HER HUSBAND'S HEART HAD CONFIDENCE IN HER: This was Sarah, as stated (in Gen. 12:13): [PLEASE SAY YOU ARE MY SISTER] SO THAT IT MAY BE WELL WITH ME BECAUSE OF YOU. (Prov. 31:11, cont.:) AND HE HAS NO LACK OF PROFIT. This refers to our father Abraham, of whom it is stated (in Gen. 13:2): NOW ABRAHAM WAS VERY RICH. (Prov. 31:12:) SHE DID GOOD FOR HIM AND NOT EVIL. This refers to Sarah, since it is stated (in Gen. 12:16): AND BECAUSE OF HER, IT WENT WELL WITH ABRAHAM. (Prov. 31:13:) SHE LOOKS FOR WOOL AND FLAX, < in choosing > between < flaxen > Ishmael and < the pure wool of > Isaac. Thus it is stated (in Gen. 21:9f.): THEN SARAH SAW THE SON OF HAGAR THE EGYPTIAN … AND SAID TO ABRAHAM: CAST OUT THIS SLAVE WOMAN < AND HER SON >…. (Prov. 31:14:) SHE WAS LIKE THE MERCHANT SHIPS, in that she was moving from place to place and from country to country. Like such a vessel which goes from place to place on the sea (according to Prov. 31:14, cont.): SHE BRINGS HER FOOD FROM AFAR. Thus it is stated (in Gen. 20:16): THEN HE SAID UNTO SARAH: SEE, I HAVE GIVEN YOUR BROTHER A THOUSAND SILVER PIECES. (Prov. 31:15:) SHE ALSO AROSE WHILE IT WAS STILL NIGHT AND GAVE FOOD TO HER HOUSEHOLD. When? (In Gen. 22:3:) SO ABRAHAM AROSE EARLY IN THE MORNING…. (Prov. 31:15, cont.:) AND GAVE FOOD TO HER HOUSEHOLD, EVEN A STATUTE (The usual translation here is PORTION, but STATUTE better fits the Tanhuma context.) FOR HER YOUNG WOMEN. (Gen. 17:26:) ON THAT VERY DAY ABRAHAM WAS CIRCUMCISED…. Now STATUTE can only mean circumcision, as shown (in Ps. 105:10): AND HE ESTABLISHED IT (i.e., Abraham's covenant) FOR JACOB AS A STATUTE, FOR ISRAEL AS AN EVERLASTING COVENANT. (Of course, Abraham’s EVERLASTING COVENANT meant circumcision.) (Prov. 31:16:) SHE SET HER MIND ON A FIELD AND BOUGHT IT. Thus, while she was alive, she had her mind on obtaining the cave of Machpelah AND BOUGHT IT, for here she is buried in it (cf. Gen. 23). (Prov. 31:16, cont.:) FROM THE FRUIT OF HER HANDS SHE PLANTED A VINEYARD, as stated (in Gen. 21:33): AND HE PLANTED A TAMARISK TREE. What is the meaning of AND HE PLANTED? < It is > as you say (in Gen. 9:20): AND HE PLANTED A VINEYARD. (Prov. 31:17:) SHE GIRDED HER LOINS WITH VIGOR, when Abraham said to her (in Gen. 18:6): HURRY UP WITH THREE SEAHS OF FINE MEAL…. (Prov. 31:18:) SHE PERCEIVED THAT HER MERCHANDISE WAS GOOD; AND (in Gen. 21:7) SHE SAID: WHO WOULD HAVE SAID TO ABRAHAM THAT SARAH WOULD SUCKLE CHILDREN? (Prov. 31:18, cont.:) HER LAMP WOULD NOT GO OUT AT NIGHT. When? (In Gen. 14:15:) THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT. (The verse assumes that Sarah was waiting up for Abraham to return from battle.) (Prov. 31:21:) SHE WOULD NOT BE AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. When? When the Holy One showed him Gehinnom (with its snow), she foretold that none of her children would go down into its midst. Thus it is stated (in Gen. 15:17): THERE APPEARED A SMOKING OVEN AND A FLAMING TORCH. Why? Because they fulfilled two commandments, (as shown in Prov. 31:21, cont.): BECAUSE ALL HER HOUSEHOLD ARE CLOTHED TWOFOLD, (The traditional text vocalizes TWOFOLD to mean CRIMSON.) i.e., with the Sabbath and with circumcision. (Prov. 31:22:) SHE MADE COVERINGS FOR HERSELF. When? When they said to him (in Gen. 18:9): WHERE IS YOUR WIFE SARAH? He said to her: You have received good news that you are to bear < children >, and from them will go forth high priests who will serve in the Tent of Meeting. (Prov. 31:22, cont.:) HER CLOTHING IS LINEN AND PURPLE, as stated (in Exod. 26:31): < AND YOU SHALL MAKE A VEIL OF > {LINEN} [BLUE] AND PURPLE…. (Prov. 31:23:) HER HUSBAND WAS KNOWN IN THE GATES. When Sarah died, old age sprang upon Abraham and he was called elderly. Now it is stated (in Gen. 23:6, after the report of Sarah's death): HEAR US, MY LORD, YOU ARE A PRINCE OF GOD IN OUR MIDST. Ergo, HER HUSBAND WAS KNOWN IN THE GATES; < and the verse continues > immediately: AS HE SAT AMONG THE ELDERS OF THE LAND. He had become old; therefore, it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.
(Eccl. 3:15:) THEN GOD SEEKS THE PERSECUTED. R. Huna said in the name of R. Joseph: The Holy One is going to claim the blood of the persecuted from the hand of those who persecute them. (Lev. R. 27:5.) When a righteous person persecutes a righteous person, GOD SEEKS THE PERSECUTED. When a wicked person persecutes a wicked person, GOD SEEKS THE PERSECUTED. [When a wicked person persecutes a righteous person, THEN GOD SEEKS THE PERSECUTED. Even if you come back and say: When a righteous person persecutes a wicked person, in every case, THEN GOD SEEKS THE PERSECUTED.] (Cf. PR 48:2.) You know that this is so. Note that Abel was persecuted by Cain; therefore, it is stated (in Gen. 4:4): AND THE LORD PAID HEED UNTO ABEL AND UNTO HIS OFFERING. Noah was persecuted by his generation, BUT (according to Gen. 6:8): NOAH FOUND FAVOR < IN THE EYES OF THE LORD >. As for his generation, (cf. Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE. Abraham was persecuted by Nimrod; (cf. Neh. 9:7:) YOU ARE THE LORD, THE GOD WHO CHOSE ABRAHAM. Isaac was persecuted by Philistines; (cf. Gen. 26:28:) AND THEY SAID: WE SEE PLAINLY < THAT THE LORD HAS BEEN WITH YOU >. Jacob was persecuted by Esau; (cf. Ps. 135:4:) FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. Joseph was persecuted by his brothers; (cf. Gen. 39:2:) AND THE LORD WAS WITH JOSEPH. Moses was persecuted by Pharaoh; (cf. Ps. 106:23:) THEREFORE HE SAID HE WOULD DESTROY THEM, HAD NOT MOSES HIS CHOSEN < STOOD IN THE BREACH BEFORE HIM >. Israel is being persecuted by the nations of the world; (cf. Deut. 7:6:) THE LORD YOUR GOD HAS CHOSEN YOU. R. Judah bar Simon said in the name of R. [Jose bar] Nehoray. Here also (in the case of sacrificial animals) the bull is persecuted by the lion; the sheep is persecuted by the wolf; the goat is persecuted by the leopard. The Holy One said: You shall not bring me a sacrifice from the persecutor but from the persecuted. Thus it is stated (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT….
(Gen. 18:2:) WHEN HE RAISED HIS EYES, HE LOOKED, < AND BEHOLD, THREE PERSONS WERE STANDING NEAR HIM >…. R. Simay said: The Holy One said to Abraham: By virtue of three races which you ran, by your life, when I come to give Torah to Israel, I am running three races before them. Now these are the three races which Abraham ran: (See TSot. 4:1; BM 86b-87a; ARN, A, 13; Tanh., Gen. 4:4; Gen. R. 48:4; Exod. R. 25:5; Numb. R. 14:2.) (Ibid., cont.:) HE RAN TO MEET THEM. (Ibid., vs. 7:) THEN ABRAHAM RAN UNTO THE HERD. (Ibid., vs. 6:) SO ABRAHAM HASTENED TO THE TENT…. Here are three races. The Holy One also repaid his children in kind for him at Sinai, as stated (in Deut. 33:2): AND HE SAID: THE LORD CAME FORTH FROM SINAI, < AND SHONE UPON THEM FROM SEIR, HE; HE APPEARED FROM MOUNT PARAN >…. The Holy One said to him: By your life, you said (in Gen. 18:4): PLEASE (na) LET A LITTLE WATER BE BROUGHT (rt.: LQH). With that very word I am redeeming you from Egypt, as stated (in Exod. 6:7): AND I WILL TAKE (rt.: LQH) YOU TO BE MY < PEOPLE >. So much for this world. [Where is it shown] in regard to the world to come? Where it is stated (in Jer. 3:14): I WILL TAKE (rt.: LQH) YOU, ONE FROM A TOWN AND TWO FROM A CLAN, < AND BRING YOU TO ZION >. You said to them (in Gen. 18:4): PLEASE (na). By your life, with that very word I am admonishing (rt.: YKH) your children, as stated (in Is. 1:18): PLEASE (na) COME, LET US REASON (rt.: YKH) TOGETHER, SAYS THE LORD…. You said to them (in 18:4): A LITTLE (me'at). By your life, with that very word I am driving out the peoples from before your children, as stated (in Exod. 23:30): LITTLE BY LITTLE (me'at me'at) I WILL DRIVE THEM OUT FROM BEFORE YOU. And where is it also shown for the world to come? Where it is stated (in Hag. 2:6f.): FOR THUS SAYS THE LORD {GOD} [OF HOSTS]: IN JUST A LITTLE WHILE (me'at) LONGER I WILL SHAKE < THE HEAVENS AND THE EARTH, THE SEA AND THE DRY COUNTRY; I WILL SHAKE THE NATIONS >. You said to them (in 18:4): WATER. By your life, I am raising up a well for your children, as stated (in Numb. 21:17): RISE UP, O WELL! SING TO IT. And where is it also shown after they had entered the land? Where it is stated (in Deut. 8:7): FOR THE LORD YOUR GOD IS BRINGING YOU UNTO A GOOD LAND, [A LAND WITH STREAMS OF WATER]…. Where is it also shown for the world to come? Where it is stated (in Is. 30:25): THEN UPON [EVERY] HIGH MOUNTAIN [AND UPON EVERY LOFTY HILL THERE SHALL BE BROOKS AND STREAMS OF WATER].
Another interpretation (of Lev. 21:1), “Speak unto the priests”: What is written above the matter (in Lev. 20:27)? “When a man or a woman has a ghost or a familiar spirit […].” And afterwards, “Speak unto the priests.” This text is related (to Is. 8:19), “And when they say unto you, ‘Inquire of ghosts and familiar spirits.’” (Lev. R. 6:6.) The Holy One, blessed be He, said to Israel, “If they say unto you, ‘Inquire of ghosts, and forsake the God who is in the heavens,’ say to them (ibid. cont.), ‘should not a people inquire of its God?’” Just as Elijah said to Ahaziah (in II Kings 1:3), “Is it for lack of a God in Israel that you are sending to inquire of Baal-Zebub […]?” Why should we forsake the everlasting God? (Jer. 10:10:) “But the Lord is a true God; He is a living God and an everlasting King.” We therefore seek a living God; however, the god[s] of the nations of the world are dead [and (according to Ps. 115:6),] “They have a mouth, but they do not speak; they have eyes but do not see.” [But] about us it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” We therefore seek a living God. However, [concerning] the god[s] of the nations of the world (according to Ps. 115:6), “Those who make them shall be like them.” What is written after [Is. 8:19], (in vs. 20)? “For instruction (Torah) and for testimony, if they do not speak according to this word, such a one shall have no dawn.” (Similarly in the 1985 JPS translation: FOR ONE WHO SPEAKS THUS THERE SHALL BE NO DAWN. So understood, the clause means that a necromancer will not live to see the dawn. Such a translation fits the immediate context of the midrash. The clause can also mean: SUCH A ONE HAS NO LIGHT, i.e., a necromancer cannot enlighten. This translation better fits the interpretations that follow.) R. Johanan and R. Laqish [differed]. R. Johanan said, “The Holy One, blessed be He, said, ‘If they do not speak according to this word to the nations of the world they (sic) have no dawn; I will not shine the dawn upon them.’” (See the previous note.) [But] R. Laqish says, “It (i.e., the word of a necromancer) shall have no dawn. The ghosts and the familiar spirits do not enlighten (literally, raise up the dawn upon) themselves, since they are [themselves] set in darkness; and all the more does this [principle] hold true for others.” So if you should say, “Of whom shall we inquire?” See, it says (in Deut. 17:9-11), “And you shall come unto the Levitical priests and unto the judge […. You shall act....] According to the Torah which they shall teach you.” (Lev. 20:27:) When a man or a woman has a ghost or a familiar spirit.” What is written after that (in Lev. 21:1)? “Speak unto the priests.” What relation does the one have to the other? It is simply that the Holy One, blessed be He, foresaw that Saul was going to be king over Israel and kill the priests [and] then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7), “Then Saul said to his servants, ‘Seek me out a woman who controls a ghost.’” Resh Laqish said, “To what is Saul comparable? (Lev. R. 26:7; M. Sam. 24.) To a king who entered a province and said, ‘All the cocks in this province are to be slaughtered tonight. [When] he wished to depart on his way in the morning, he said, ‘Is there no cock to crow here?’ They said to him, ‘Are you not the one who ordered them to be killed?’ Here also (in I Sam. 28:3) ‘Saul had put away the ghosts and the familiar spirits’; and [now] he went back and said (in vs. 7) ‘Seek me out a woman who controls a ghost.’” (Vs. 8:) “Then Saul disguised himself. What is the meaning of “disguised himself (rt.: hpsh)?” That he had become divested (rt.: hpsh) of the kingship. (Ibid., cont.:) “And he went with two men.” Who were they? Abner and Amasa. The Torah has taught proper protocol, that one does not leave on a journey by oneself; as anyone who leaves on a journey by himself become a slave to slaves. R. Ayyevu said, “Two men acted with proper protocol, Abraham and Saul. [Regarding Abraham it is written (in Gen. 22:3), ‘and he (i.e., Abraham) took with him two of his servants and his son Isaac [...].’ And here (in I Sam. 28:8), ‘and he (Saul) went with two men.’” (Ibid., cont.:) “And they came unto the woman at night.” Was it at night? It is simply that this time was for them as black as night. (Ibid., cont.:) “Then he said, ‘Please divine for me through a ghost […].” She said (in vs. 9) “You know what Saul has done, how he has rooted out the ghosts and the familiar spirits from the land.” He said immediately (in vs. 10), “As the Lord lives, no punishment shall befall you over this matter.” Resh Laqish said, “To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband.” (Vs. 11:) “Then the woman said, ‘Whom (Mi) shall I bring up for you?’” One of those who say (as in Exod. 15:11), “Who (Mi) is like You among the powers, O Lord,” (Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question.) or one of those who say (as in Exod. 5:2:), (Words spoken by Pharaoh, typifying the wicked.) “Who is the Lord?” He said to her (in I Sam. 28:11, cont.), “Bring up Samuel for me,” the master of the prophets. She did what she did and brought him up. (Vs. 12:) “When the woman saw Samuel, she cried out [with] a loud voice, and the woman spoke [unto Saul, saying], ‘Why have you deceived me? For you are Saul.’” How did she know? Our masters have said, “[A ghost] does not come up for a king as it comes up for a commoner. (Gk.: idiotes.) For the king its face is up and its feet down, just like everyone [on earth]; but for the commoner its feet are up and its face down.” (Vs. 13:) “Then the king said to her, ‘Do not be afraid; for what do you see?’ And the woman said unto Saul, ‘I saw powers (elohim) coming up from the earth.’” Powers (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen, as stated, “I saw powers coming up from the earth.” (Vs. 14:) “Then he said to her, ‘What does he look like?’ And she said, ‘An old man is coming up, and he is wrapped in a robe.’” They have said three things about bringing up a [ghost]. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) “An old man is coming up, and he is wrapped in a robe.” And elsewhere it says (in I Sam. 2:19), “His mother would make a little robe for him.” (Cf. above, Gen. 11:9.) It was taught that this was the robe that grew upon him; in it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead. (yKil. 9:4 (32b).) Thus it is stated (in Job 38:14), “It is changed like clay under a seal, and they stand forth as in a garment.” (I Sam. 28:14-15) “Then Saul knew that it was Samuel; so he bowed with his face to the ground and did homage. Samuel said unto Saul, ‘Why have you disturbed me and brought me up? Have you no way to disturb your Creator except through me, in that you have made me an idol. (See Gen. R. 96:5 (6).) Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped.’” Some say, “’Why have you disturbed me?’ [is meaning] that he said to him, ‘I was disturbed lest it be the Day of Judgment, and I was afraid.’” Now here is an argument a fortiori (qal wahomer): For if Samuel, the master of all the prophets, was afraid of the Day of Judgment, how much the more does the rest of humanity [have to fear]? When Rabbi would reach this verse (Amos 4:13), he would cry: “Hate evil and love good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph.” He said, “So much, and [only] ‘perhaps?’” [Similar is (Zeph. 2:3),] “Seek the Lord, all you humble of the land who have fulfilled His law, seek righteousness, seek humility; perhaps you will find shelter on the day of the Lord’s anger.” R. Haggai said, “[Similarly (in Lamentations 3:29),] ‘Let him put his mouth to the dirt, perhaps there is hope.’” [Similar is the verse (in Lamentations 12:14),] “For God will call every creature to account for everything unknown.” (I Sam. 28:15, cont.:) “And Saul said, ‘I am very distressed […], He (i.e., the Holy One, blessed be He) no longer answers me either through prophets or in dreams….” Why did he not [also] say to him, "[Or] by Urim and Thummim"? (According to vs. 6, the Holy One had also failed to answer Saul through this medium.) R. Isaac said (Prov. 14:10), “’The heart knows its own bitterness,’ in that he had destroyed Nob, the city of priests.” (Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob.) Samuel said to him, (I Sam. 28:17), “The Lord has done for Himself according to what He spoke through me; for the Lord has torn the kingship out of your hand and given it to your companion, to David.” He said to him, “When you were with us [in the flesh], you said to me (in I Sam. 15:28), ‘and given it to a companion of yours who is better than you’; and now you say, ‘to your companion, to David?’” He said to him. “When I was with you, I was in the world of falsehood, and I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18-19), ‘Because you did not hearken to the voice of the Lord and did not carry out his wrath against Amalek…. Moreover, the Lord will deliver Israel along with you into the hand of the Philistines; and tomorrow you and your sons will be with me.’”” With me,” [means] in my section [of heaven]. When he heard this, (according to vs. 20), “Immediately Saul fell full length to the ground, for he was terrified because of Samuel's words.” Abner and Amasa said to him, “What did [Samuel] say to you?” He said to them, “He said to me, ‘Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed to be great leaders’”. Resh Laqish said, “At that time the Holy One, blessed be He, called the ministering angels. He said to them, ‘Come and see the creature that I have created in My world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him and is happy over the divine justice that is striking him.’” (M. Pss. 7:2.) R. Joshua of Sikhnin said in the name of R. Levi, “[This] teaches that the Holy One, blessed be He, showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword. (Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam.) He said to him, ‘Master of the world, will the first king to stand over Your children be pierced by the sword?’ He said to him, ‘Moses, [why] are you telling me? Tell the priests whom he killed. [They are the ones] who are denouncing (Gk.: kategorein.) him,’ as stated, ‘And the Lord spoke to Moses, “Speak to the priests.”’” Our masters have taught, “That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13), ‘So Saul died for his transgression which he committed against the Lord’: Because he had destroyed Nob, the city of priests; Because he had spared Agag; Because he had not hearkened to Samuel, as stated (in I Sam. 10:8), ‘wait seven days …,’ since he did not do so; but (according to I Sam. 13:12), ‘and I forced myself to offer the burnt offering’; (In I Chron. 10:13-14) ‘and also he inquired for counsel through a ghost; And he did not inquire through the Lord.’”
(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related] (to Eccl. 3:15), “That which is has already happened.” R. Judah and R. Nehemiah [differ]. (PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1).) R. Judah says, “If someone says to you that if the first Adam had not sinned, he would have remained alive forever, you say to him, ‘Look at Elijah. Since he did not sin, he has remained alive forever.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, will be raising the dead, say to him, ‘Look, He has already done so through Elijah, through Elisha, and through Ezekiel.’” [But] Rabbi Nehemiah says, “If someone says to you that the whole world was water within water, you say to him, ‘The ocean is all water within water.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, is going to make the sea into dry ground, say to him, ‘He has already done so in the days of Moses, as stated (in Exod. 14:29), “But the Children of Israel went through the sea on dry ground, and the waters were a wall for them to the right and to the left.”’” [Moreover,] R. Aha said in the name of R. Samuel bar Nahman, “Everything that the Holy One, blessed be He, is going to do in the world to come He has already anticipated and partly done at the hands of the righteous in this world. In the future, the Holy One, blessed be He, is going to raise the dead; He has already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. In the future, He is going to make the sea into dry ground; He has already done so (ibid.), “But the Children of Israel went through the sea on dry ground.” In the future, He is going to open the eyes of the blind; He has already done so, as stated (in II Kings 6:17), ‘so the Lord opened the eyes of the servant [and he saw].’ In the future, the Holy One, blessed be He, is going to going visit barren women; He has already done so through Abraham and Sarah, as stated (in Gen. 21:1), ‘Then the Lord visited Sarah […].’ The Holy One, blessed be He, said, (in Is. 49:23), ‘Kings shall be your guardians [… they shall bow down before you, nose to the ground, and lick the dust of your feet].’ It has already happened at the hands of Daniel, when the wicked Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46), ‘Then king Nebuchadnezzar fell on his face, [paid homage to Daniel].’” This is what Scripture stated (in Eccl. 3:15, cont.), “then God seeks the pursued.” R. Huna said in the name of R. Joseph, “In the future, the Holy One, blessed be He, is going to claim the blood of the pursued from the hand of those who pursue them. (Lev. R. 27:5.) When a righteous person pursues a righteous person, God seeks the pursued. When a wicked person pursues a wicked person and when a wicked person pursues a righteous person, then God seeks the pursued. It comes out that you will say that even when a righteous person pursues a wicked person, in any case, then God seeks the pursued.” (Cf. PR 48:2.) You know that this is so. Note that Abel was pursued by Cain; and therefore (in Gen. 4:4), “and the Lord paid heed unto Abel and unto his offering.” Noah was pursued by his generation, but (according to Gen. 6:8), “Noah found favor in the eyes of the Lord.” Abraham was pursued by Nimrod; and it is written (Neh. 9:7) “You are the Lord, the God who chose Abraham […].” Isaac was pursued by the Philistines; and it is written (Gen. 26:28), “And [they] said, ‘We see plainly that the Lord has been with you […].’” Jacob was pursued by Esau; and it is written (Ps. 135:4) “For the Lord has chosen Jacob for Himself.” Joseph was pursued by his brothers; and it is written (Gen. 39:2) “And the Lord was with Joseph […].” Moses was pursued by Pharaoh; and it is written (Ps. 106:23), “therefore He said He would destroy them, had not Moses His chosen [stood in the breach before Him…].” Israel is being pursued by the nations of the world; and it is written (Deut. 7:6), “the Lord your God has chosen you […].” R. Judah bar Simon said in the name of R. Nehoray, “Here also (in the case of sacrificial animals), the bull is pursued by the lion; the sheep is pursued by the wolf; the goat is pursued by the leopard. The Holy One, blessed be He, said, ‘You shall not bring me a sacrifice from the pursuer but from the pursued.’ [Thus it is stated] (Lev. 22:27), ‘When a bull or a sheep or a goat […].’”
… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)
(Cain) brought the remnants of his meal of roasted grain, (and) the seed of flax, and Abel brought of the firstlings of his sheep, and of their fat, he-lambs, which had not been shorn of their wool. The offering of || Cain was precluded, and the offering of Abel was acceptable, as it is said, "And the Lord had respect unto Abel and to his offering" (Gen. 4:4).
And Cain brought from the fruit of the ground and Abel brought from the fat firstlings of his sheep. And the Lord turned and had respect unto Abel and to his offering and fire came down from heaven and consumed it. And unto Cain and to his offering the Lord did not incline and had no respect; for he offered unto the Lord from the very worst of the fruits of the ground. And Cain became jealous of his brother Abel on that account and desired to find some pretext to kill him. And it came to pass some time after this, that Cain and his brother Abel went out into the field to do their work.And they were both in the field, Cain tilling and plowing his land, and Abel watching his sheep.
“Awake, north wind, and come, south wind; blow upon my garden, that its perfume will spread. Let my beloved come to his garden and eat his delicious fruits” (Song of Songs 4:16). “Awake, north wind, and come, south wind” – Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina: Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei said: The descendants of Noah sacrificed burnt offerings. (All agree that Noah and his descendants sacrificed burnt offerings, as this is explicit in the text (see, e.g., Genesis 8:20). The dispute is whether they also sacrificed peace offerings.) Rabbi Elazar raised an objection to Rabbi Yosei: “Abel, too, brought from the firstborn of his flock and from the choicest of them [umeḥelvehen]” (Genesis 4:4). (The understanding is that Abel sacrificed offerings from which only the fats [ḥelev] are burned, i.e., peace offerings.) What does Rabbi Yosei do with this? He says: From the fattest among them. Rabbi Elazar raised an objection to Rabbi Yosei: “He sent the young men of the children of Israel [and they offered up burnt offerings and they slaughtered peace offerings [shelamim] of oxen to the Lord]” (Exodus 24:5). (This verse explicitly states that they offered peace offerings, despite the fact that this took place before the giving of the Torah, when even the Israelites were considered no more than descendants of Noah (Etz Yosef).) What does Rabbi Yosei do with this? Their bodies were whole [shelemim], without flaying and cutting. (This is in contrast to standard burnt offerings, which require flaying and cutting.) Rabbi Elazar raised an objection: It is written: “Yitro took…a burnt offering and a peace offering” (Exodus 18:12), a burnt offering for the sake of a burnt offering and a peace offering for the sake of a peace offering. (The offerings were sacrificed properly. If an offering is sacrificed with the understanding that it is a different offering, e.g., if an animal designated as a burnt offering is sacrificed as a peace offering, one has not fulfilled one’s vow to bring the burnt offering.) What does Rabbi Yosei do with this? He would say to you: Two amora’im disagree. One says: Yitro came after the giving of the Torah; (When there were both burnt offerings and peace offerings.) the other says: Yitro came before the giving of the Torah. The one who said Yitro came before the giving of the Torah [must hold that] the descendants of Noah sacrificed peace offerings. The one who said: Yitro came after the giving of the Torah [holds that] the descendants of Noah sacrificed [only] burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Awake, north wind, and come, south wind.” “Awake north wind” – this is the burnt offering, which is slaughtered in the north. (The north side of the Temple Courtyard.) Why was the term “awake” addressed to it? [Because] it is something that was asleep and awakened. (The patriarchs sacrificed burnt offerings, but the Israelites did not sacrifice burnt offerings while they were in Egypt.) “Come, south wind” – this is the peace offering, which is slaughtered in the south. (Unlike the burnt offering, the peace offering could be slaughtered anywhere in the Temple Courtyard.) Why was the term “come” addressed to it? Because it was something new. Rabbi Abba bar Kahana, Rabbi Ḥanina bar Pappa, and Rabbi Yehoshua say in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei. “This is the law of the burnt offering; it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed initially. When it arrives at the peace offering, it says: “This is the law of the peace offering [that one shall offer to the Lord]” (Leviticus 7:11). It is not written here, “that they offered,” but rather, that they shall offer, from here forward. How does Rabbi Elazar interpret this verse: “Awake, north wind, and come, south wind”? When the exiles situated in the north will awaken and they will come and encamp in the south, just as it says: “Behold, I am bringing them from the land of the north, and I will gather them from the ends of the earth” (Jeremiah 31:7). When Gog and Magog, which are situated in the north, will awaken and come and fall in the south, just as it says: “I will lead you astray and I will entice you, and I will take you up” (Ezekiel 39:2). When the messianic king, who is situated in the north, will awaken and come build the Temple, which is located in the south, just as it says: “I have roused one from the north and he came” (Isaiah 41:25). “Blow upon my garden, that its perfume will spread” – Rabbi Huna said in the name of Rabbi Yehoshua ben Rabbi Binyamin bar Levi: Because in this world when the southern wind blows the northern wind does not blow, and when the northern wind blows the southern wind does not blow. However, in the future, the Holy One blessed be He will bring an unusual wind to the world, and it will lead two winds simultaneously and both will serve. That is what is written: “I will say to the north: Give, and to the south: Do not withhold” (Isaiah 43:6). “Let my beloved come to his garden” – Rabbi Yoḥanan said: The Torah teaches you proper etiquette, that a bridegroom should not enter the wedding canopy until the bride gives him permission. What is the reason? “Let my beloved come to his garden.” (The next verse begins “I came to my garden, my sister, my bride,” which is an indication that he came only after receiving permission from his bride.)
31) (Vayikra 9:24): "And a fire came forth from before the L–rd, and it consumed upon the altar the burnt-offering and the fats. And all the people saw and they exalted (the L–rd), and they fell upon their faces.": When they saw a new fire which descended upon the altar and lapped up the burnt-offering and the fats, they fell upon their faces and praised the L–rd. And in the days of Solomon, too, they fell upon their faces, as it is written (II Chronicles 7:3): "And all the children of Israel saw when the fire came down and the glory of the L–rd was upon the house. And they knelt on the floor with their faces to the ground, and they prostrated themselves in thanks to the L–rd — (saying:) 'For He is good; for His lovingkindness endures forever.'" And of that time it is written (Malachi 3:40: "Then the offerings of Judah and of Jerusalem shall be as pleasant to the L–rd as in days of old and as in former years.": "as in days of old" — the days of Solomon; "and as in former years" — the years of Moses. Rebbi says: "as in days of old" — the days of Noach (viz. Bereshith 8:21); "and as in former years" — the years of Hevel (viz. Bereshith 4:4), when idolatry had not yet appeared in the world.
“God seeks the persecuted” (Ecclesiastes 3:15). Rav Huna said in the name of Rav Yosef: God always seeks the persecuted. If you find a righteous person persecuting a righteous person, “God seeks the persecuted”; a wicked person persecuting a righteous person, “God seeks the persecuted”; a wicked person persecuting a righteous person, “God seeks the persecuted”; even if a righteous person is persecuting a wicked person, in any case, “God seeks the persecuted.” Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always demands the blood of the persecuted from the persecuters. Know that it is so, as Abel was persecuted by Cain and the Holy One blessed be He chose Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was persecuted by his generation and the Holy One blessed be He chose only Noah, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Abraham was persecuted by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was persecuted by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “We have seen that the Lord is with you” (Genesis 26:28). Jacob was persecuted by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For Jacob, the Lord chose him” (Psalms 135:4). Joseph was persecuted by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph” (Psalms 81:6). Moses was persecuted by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen one” (Psalms 106:23). David was persecuted by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David, His servant” (Psalms 78:70). Saul was persecuted by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel is persecuted by the nations and the Holy One blessed be He has chosen Israel, as it is stated: “The Lord has chosen you to be His treasured people” (Deuteronomy 14:2). Rabbi Eliezer ben Rabbi Yosei ben Zimra said: It is so regarding offerings as well. The Holy One blessed be He said: ‘The bull is pursued by the lion, the goat by the leopard, the sheep by the wolf; do not sacrifice before Me from the pursuers, but rather, from the pursued.’ That is what is written: “A bull, or a sheep, or a goat, when it is born.”
Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei bar Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. (This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. ) What does Rabbi Yosei bar Ḥanina do with this? He will interpret it as the choicest of them. (Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock.) Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “He sent the young men of the children of Israel and they offered burnt offerings and they slaughtered peace offerings [shelamim]” (Exodus 24:5). (Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. ) What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Yitro, father-in-law of Moses, took a burnt-offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: Yitro converted after the giving of the Torah. (Thus, he interprets the entire incident recorded in Exodus chapter 18 as having occurred after the giving of the Torah. Since Yitro converted, he was no longer a descendant of Noah, but rather, a full-fledged Jew.) Rabbi Ḥiyya and Rabbi Yanai disagreed: One said Yitro converted after the giving of the Torah, and one said Yitro converted before the giving of the Torah. Rabbi Huna said: They do not disagree. (Their dispute is not primarily regarding the timing of Yitro’s visit, but rather an outgrowth of the dispute regarding the type of offering sacrificed by the descendants of Noah.) The one who said Yitro converted before the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed peace offerings. The one who said Yitro converted after the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed burnt offerings. This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north. (It is slaughtered in the northern part of the Temple courtyard.) Why is it called to “awake”? It is a matter that was asleep and awakened. (The patriarchs had sacrificed burnt offerings. During their stay in Egypt they were not sacrificed. With the giving of the Torah they were awakened in the sense that the Israelites were commanded to renew their sacrifices.) “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”? It is because it is an innovation. The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed. (The midrash interprets the extraneous phrase “it is the burnt offering” to mean that it is a type of offering already known to the world. ) But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11). It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2). The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25). Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’ That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6). Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16), (This is the continuation of the verse in Song of Songs cited above, and that is why this part of the midrash appears. ) and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).
To illustrate, obviously, it is proper for every person to arrive early and run to perform a mitzva, striving to be among those occupied in it. However, sometimes this could lead to a dispute, whereby there will be more desecration of the Name of Heaven and shame to the mitzva than honor. In such cases, certainly the Chasid is obligated to abandon the mitzva and not pursue it.
The general principle: whatever is essential in the mitzva, should be done before all mockers. But whatever is not essential and causes laughter and ridicule, one should not do.
ומותר האדם מן הבהמה – When the author of our prayer refers to the advantage man enjoys over the beasts as אין, the equivalent of Hiyuli in the Celestial Regions, he is telling us that in those Regions there is no-one who can help us (except G–d, as indicated by Isaiah 63,16). Hence all the salvations that we experience in this world are ultimately futile. This is what Solomon, in Kohelet 1,2, referred to when he exclaimed: הבל הבלים, הכל הבל, "vanity of vanities, all is vanity." A different approach to this line in the prayer understands it as a reference to Adam's two sons Cain and Abel. Cain has long ago ceased to exist and only Abel, or his גלגול, is still around, only because G–d accepted Abel's sacrifice. We have stated that Moses (after שת) was the re-incarnation of Abel. Since no one ever arose who could compare to Moses, the author of our prayer refers to this as the מותר האדם, the surviving remnant of original אדם.
Alternatively, the word הבל as used by the Yalkut, refers to Adam's son הבל, who on the surface at least seemed to have pleased G–d since the Torah reports G–d as favoring his offering, i.e. וישע ה' אל הבל ואל מנחתו (Genesis 4,4). This indicates that the true beauty of Adam was Abel; Cain was rooted in the סטרא אחרא, as we have pointed out previously. Abel had a soul of a higher calibre, and Kabbalists consider that Moses was the reincarnation of הבל. According to that view, הבל-שת-משה, shared the same soul. The reason הבל represented Adam's beauty is that whereas Adam's "heel" was responsible for "darkening the light of the sun," the face of Moses is considered as having restored that darkened light; our sages compare him to the sun itself (Baba Batra 75). The personalities of הבל and subsequently שת developed through these reincarnations until eventually in the person of Moses they reached their zenith on which the Torah reports: ומשה עלה אל האלוקים, "and Moses ascended to G–d" (Exodus 19,3) and separated from his wife. At that point Moses became the "husband" of מטרוניתא [a heavenly being that was his זווג ראשון, ideal mate. Ed.], as mentioned in the Zohar. This is what the Yalkut had in mind when it explained the meaning of אשה יראת ה' היא תתהלל.
Why then does the Torah permit, indeed require, sacrifice? God, after all, accepts the sacrifice of Abel (Gen. 4:4), and is moved by the offering of Noah (Gen. 8:21–22) to vow that He would never again “curse the ground because of man.”
ואל ישעו, (according to Rashi), the root שעה can have one of two meanings. It can mean the same as הגה, “to speak, articulate”, etc; or it can mean: “to turn to in expectation.” In Genesis 4,4, it meant the latter, when G–d turned willingly to Hevel’s offering, but had not turned gracefully to the offering tendered by his brother Kayin. Rashi prefers to interpret the word here as meaning the same as in Isaiah 17,8 and as in Jeremiah 31,1.
And in order that you will know to understand words of wisdom further: Behold two sons were born to the first man (Adam), the first was Kayin and the second was Hevel. And it was appropriate for Adam, who was the first [person], to bring out his faculties according to the faculties that are in man. For the branches go out according to the trunk. Hence he had two sons, the first was Kayin and the second was Hevel, corresponding to these two faculties - which were the faculty of lust and the faculty of envy. And you should know that only Kayin had envy. For behold he was envious of Hevel when God, may He be blessed, turned to his offering. "But to Kayin and his offering He did not turn and Kayin became angry" (Genesis 4:5). And this thing was because of envy. And I say that this is why he is called Kayin (kof, yod, nun), from the expression, kinah (kof, nun, alef); since yod interchanges with alef. For they are from the interchangeable letters, alef, hey, vav, yod. But Hevel corresponds to lust. As that is why he is called, hevel (emptiness). As the faculty of lust is emptiness, and there is no substance to it. And it is as it is written (Proverbs 31:30), "Grace is falsehood and beauty is emptiness." And that is why Hevel sacrificed, "from the firstborn of his flock, and from their fats" (Genesis 4:4) - for this thing is good for food, and that is for lust. So the first man had two sons, overstepping the equilibrium like [can be done with] these two faculties. Since even Adam himself had already overstepped the limit and [went] over the measure with these two faculties; all the more so [was that so] with the offspring that came after him. Hence, in the same way that there is no preservation and no endurance in the world for lust and envy, so too was there no preservation and endurance in the world for Kayin and Hevel.
In the Mizraḳ Kesef I explained the changes that occur (regarding the names of God) in the Account of Creation, where sometimes He is called God, sometimes the Lord God, and sometimes the Lord. (1. Mizraḳ Kesef is not extant. The question of the divine names in the story of Creation was raised in the nonextant Kesef Sigim, as is clear from Maṣref La-Kesef (MK II 15). In the Menorat Kesef (AS II 88–91) Kaspi discusses this subject with reference to the opening chapters of Genesis, and considers his discussion there as complementary to that in Mizraḳ Kesef. From that discussion it appears that ’Elokim was used by Moses in the first chapter of Genesis because it was a term universally recognized as referring to the maker of the universe. Of course the pagans thought the reference to be to the world of Heavenly Spheres, and Moses knew that he could not alter that perception immediately. For this reason the following references were to “tetragrammaton ’Elokim,” i.e., the uppermost world of Separate Intelligences. Finally, the tetragrammaton alone occurs, intending the Lord Himself. In this way Moses hoped to bring the world to the recognition of the one true God.) I will now complete this with respect to changes occurring in the Torah after the order of Creation, beginning with “These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.” (2. Gen. 6:9.) Notice that, similar to Job, (3. The Guide III:22 had noted that Job 1:1 describes Job as “wholehearted and upright, feared God and shunned evil” without any reference to Job’s wisdom.) it says that Noah was righteous, not that he was wise, for the intent is to refer to the whole narrative including Noah and his generations as far as Abraham. And even though the Lord spoke with him so that he was a prophet (and therefore must have been wise), it is as Maimonides explained—that “prophecy” and “prophet” are equivocal. (4. Guide II:35, in reference to Moses’ prophecy as compared to that of other prophets.) Thus of Noah it is said, “Noah walked with God,” not “… with the Lord” using the ineffable name. This is like “and Enoch walked with God,” (5. Gen. 5:22.) which is written of Enoch. The use of the hitpa‘el is known from the study of logic as an action still in progress and incomplete. (6. This point is discussed somewhat more by Kaspi in Maṣref La-Kesef (MK II 302), where the hitpa‘el is described as referring to “an action still in the middle.” There Kaspi refers to the Physics of Aristotle as his source. In the Physics, bk. 3, 201a, Aristotle defines motion as “the fulfillment of what exists potentially, insofar as it exists potentially.” Thus Noah was potentially close to God.) It is thus with every usage of the hitpa‘el stem in Hebrew. Reliable evidence for this is “there you shall sell yourselves … for bondmen and bondwomen …,” (7. Deut. 28:68, “Ve-hitmakartem …”) which must be in the progressive aspect with the transactions uncompleted. Proof of this is provided by “and no man shall buy you.” (8. At the end of the same verse.) Noah’s greatest perception was his recognition of the heavenly influences, similar to his contemporaries, who also did not realize that there was an existent beyond the Heavenly Spheres. (9. Elsewhere Kaspi says that this knowledge of the uppermost world of Separate Intelligences was first revealed by Abraham.) For this reason he attributed most matters, and certainly the flood with the action of the wind that caused the waters to subside, as well as the other details of the story, to the causative action of the Heavenly Spheres, | which are what is intended in the name of “God” (’Elokim). (10. Accordingly, ’Elokim is a generic name for the two upper worlds, which are the Separate Intelligences and the Heavenly Spheres, respectively. “The Lord,” as explained earlier, is part of the former.) Notice especially that at the outset “God” is mentioned,” (11. In v. 1.) then there is a change to the name “Lord” when it is written, “And the Lord said unto Noah: come thou and all thy house into the ark.” (12. Gen. 7:1.) This was (written) to inform us, the recipients of the Torah, that the Lord was the first cause (of those events), and that when we cling to Him we are protected from any evils caused by the constellations or the signs of heaven. (13. These latter terms are translated in accordance with the sense of J. Klatzkin, ’Oṣar Ha-Munaḥim Ha-Philosophim (Berlin, 1928), vol. II, p. 136. This doctrine of heavenly influences was developed most notably in Ibn Ezra’s theory of providence, as found in his commentary to Exod. 3:15. See D. Rosin, “Die Religionsphilosophie Abraham Ibn Ezras,” MGWJ, vol. XLII, p. 160.) Similarly it says, “Thus did Noah according to all that the Lord commanded him.” It was, however, very important that regarding Noah’s sacrifice to God the Torah not mention the name “God” (to whom Noah sacrificed), but only “Lord,” which is the ineffable and unique name, for the error of contemporary nations was that they sacrificed to the heavenly host. In the Torah Moses intended above all to remove that belief from us, and to have us believe in the world of the Separate Intelligences that exist in addition to the Heavenly Spheres. Moses did the same regarding (his description of) of the sacrifices of Cain and Abel. (14. Gen. 4:3–4.) As for the “dispersed generation,” (15. Gen. 10:35, “for in his days was the earth divided (niflegah ha-’areṣ.)”) who believed exclusively in the Heavenly Spheres, it is clearly fitting to refer to Him who intervened with them as “the Lord” in His glory. (16. Gen. 11:5.)
A FULL MONTH. Yerach yamim (a full month) is similar to chodesh yamim (a whole month) (Num. 11:21). (Both terms mean a full month.) I have explained this previously. (The term chodesh yamim. See I.E. on Gen. 4:4 (Vol. 1, p. 81). According to I.E., chodesh yamim refers to a complete cycle of the month.) A month is called a yerach (Yerach means a moon.) because the moon is its basis.
THE SPACE OF A MONTH. I have already explained the meaning of chodesh yamin (the space of a month). (According to I.E. it means a full month. Cf. I.E.’s comments to Gen. 4:4.)
As one who occupies himself with the book of Genesis is similar to someone who offers a burnt-offering. And that is, "This is the law of the burnt-offering," since the law of the burnt-offering is explained there. As Abel offered a burnt-offering from the firstborn of his flock (Genesis 4:4). And likewise with Noah, it is written, and he brought up burnt-offerings on the altar (Genesis 8:20). And likewise, Abraham, and he took the ram and sacrificed it as a burnt-offering instead of his son (Genesis 22:13). And likewise, Jacob, and he offered sacrifices to the God of his father Isaac (Genesis 46:1).
כל ימי אשר הנגע בו, all the days that the plague is within him, etc. This means that as long as his sin is still part of him he remains in the state of ritual impurity. The emphasis expressed by the words טמא הוא after the word יטמא is a reminder of Jeremiah 2,19 where the prophet exclaims: תיסרך רעתך, "your discipline has been the result of your wickedness." In other words it was not G'd who inflicted these misfortunes on the sinner but the sins he committed. Jeremiah expresses a similar thought in Lamentations 3,39: "Of what shall a living man complain?! Each one of his own sins." Yalkut Shimoni item 1040 on this verse is worth studying. You may want to read what I have written on Genesis 4,4 אם תיטיב שאת.
Korach’s personal grievance was twofold. 1) He was “dressed” in jealousy, a negative character trait, a disease for which there is no known therapy. 2) He misinterpreted the meaning of the vision in which he had foreseen that his descendants would achieve outstanding greatness. Concerning the first reason, i.e. his jealousy, this is a very vicious disease. One starts by scheming until one achieves whatever it is that his fellow owns and he does not. Even if one achieves this goal and therefore should cease to be jealous, one has in the meantime become addicted to the craving for personal honour, a desire to lord it over others, a craving for power, until eventually all this becomes similar to עבודה זרה, a form of idolatry. On the other hand, if the jealous person fails in his attempt to equal the one he is jealous of, his whole life is one of frustration and it may, G’d forbid, result in his murdering the object of his jealousy. Solomon already referred to this phenomenon in Proverbs 14,30 when he said: “envy is like rottenness of the bones.” Also Eliphaz is quoted in Job 5,2 as saying: ”jealousy kills the fool.” If someone allows himself to be seduced by jealousy it will eventually kill him. Our sages in Avot 4,28 have said that the three traits “jealousy, greed, and the thirst for personal honour” contribute to man’s premature demise.” When one displays jealousy of one’s fellow one will eventually hate him and possibly become guilty of murder. The Torah describes this graphically in Deut. 19,11: “if someone hates his fellow, sets an ambush for him, and rises up and slays him.” Concerning such saddening phenomena Solomon commented in Kohelet 4,4: וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו, גם זה הבל ורעות רוח, “I have also noted that all labor and skillful enterprise come from men’s envy of each other — another futility and pursuit of the wind.” When Solomon speaks of עמל, labor, he refers to the material possessions, honor, and the other exterior paraphernalia denoting personal power. When he speaks of כל כשרון המעשה, he refers to Torah, repentance, and good deeds.” The word “Hevel” is a reference to Kayin’s brother who had observed his older brother offer a sacrifice and wanted to outdo him as he was jealous of his having preceded him with a good deed. He therefore emulated his father Adam and offered a living creature (as opposed to Kayin who had only offered vegetable matter. compare Tanchuma Bereshit 9 and Bereshit Rabbah 22,15) [This is based on the Torah reporting Kayin as being the first of the brothers to offer the sacrifice, Genesis 4,4. It helps explain why G’d tolerated Hevel being murdered. Ed.] The jealousy led to Kayin and Hevel developing mutual hatred until Kayin murdered his brother. This character trait contains within it the potential destruction of the universe. The trait of jealousy is not limited to human beings. Even the ministering angels are reported as having been jealous of Adam until they succeeded in seducing him into sinning and he was forced to exchange the “garments” of intelligence for garments made of inferior materials (Pirke de Rabbi Eliezer chapter 13). The word בגד “garment,” is related to בגד, “betray.” In other words man’s clothing may betray him. Adam’s superior “garments” were the cause of the angels’ jealousy. The result of this was that the Shechinah departed from him and therefore from mankind on earth. Korach’s jealousy also resulted in his being expelled from the universe. The immediate focus of Korach’s jealousy and that of his sympathizers was the manner in which Israelites had been appointed to high office. He saw in this high-handed action by Moses, nepotism of a kind. When Moses, in answering Korach’s accusations, says כי לא מלבי, “I did not do these things arbitrarily” (verse 25), it is clear that this was his response to Korach’s accusation. Korach and company had even suggested that the appointment of all the Levites to their position and their replacing the function of the firstborn had only been a device by Moses to elevate members of his own tribe to a higher social status. If even Levites also took part in that uprising it was because they perceived that Aaron and his family, Moses’ closest relatives, had been given the highest rank of all. Korach also believed that Moses had appointed Elitzafan ben Uzziel as prince of the tribe of Levi seeing that Uzziel had been one of Moses’ uncles, though the most junior in age (Numbers 3,19). Korach was particularly irked by the fact that he felt he had been passed over in the sharing out of honors though he was senior to Uzziel, being a son of Yitzhar who was older than Uzziel. In his mind, Amram, Moses’ father had been the firstborn (an honor), whereas his two sons had taken for themselves the highest positions, King and High Priest. Korach felt that the second of these honors should have been his, seeing that he was the son of Yizhar, who was next in line to Amram. When he found that the next highest honour had been given to Elitzafan, son of the younger Uzziel instead, he started the uprising. How did Korach secure support for his demagoguery? He assembled 250 heads of the respective tribal supreme courts, most of them from the tribe of Reuven; he clothed all of them in talitot made completely of blue wool, תכלת; this is the meaning of “Korach took”, i.e. he took his talit and came to Moses wearing it. The other 250 men did the same. They all asked Moses whether such a talit required tzitziyot in order for it to be fit to wear. When Moses said that indeed even a talit made exclusively of blue wool required tzitziyot these people all started laughing, saying: “if a white talit can be converted into an halachically sound garment by means of a single thread of תכלת, blue wool, surely a talit which is completely of blue wool does not need an additional blue thread in order for it to be fit to be worn!” They then asked a similar question pertaining to the affixing of a mezuzah on a house filled with sacred texts. Moses ruled that such a house too is not absolved from the need to have a mezuzah affixed to its entrance. Thereupon the rebels said that if affixing two paragraphs out of a total of the 275 paragraphs contained in the Torah can make such a house fit to live in, surely when the house contains all 275 paragraphs, seeing that there is a Torah scroll inside, this must be enough to absolve such a house from the need to affix another two of these paragraphs to its door post! They concluded that Moses’ ruling was arbitrary and could not represent instructions he had received from G’d. Korach had asked these questions using his intelligence to make Moses look ridiculous. There is another nuance contained in these questions, i.e. Korach used the simile of the house full of sacred texts and the talit made completely of blue wool as a parable describing the Jewish people. He meant that seeing the Jewish people are all holy, there was no need to appoint a High Priest who would perform the function for the people which the tzitzit performed for the talit. He compared all the fringes to the religious dignitaries who are part of the oligarchy of the Jewish people. He implied that a nation such as the Jewish nation should be a totally egalitarian society with no special duties or privileges for anyone, especially no hereditary ones. Korach’s second mistake, one which led him to vent his jealousy, was that he erred in interpreting the chain of prominent people who would be descended from him. Our sages (Tanchuma Korach 5 and quoted by Rashi), say. He was deceived by foreseeing that the prophet Samuel would be descended from him, a prophet who has been described as equal to Moses and Aaron combined, as we know from Psalms 99,6: “Moses and Aaron among His priests and Samuel among those who call upon His name.” He reasoned that he had to be saved as otherwise this prophecy could not be fulfilled. He also foresaw that 24 groups of Levites would be descended from him all of whom prophets, sons of Heiman (Chronicles I 6,18). Seeing that he foresaw such a brilliant future for his descendants he said to himself: “how can I remain silent and not challenge the present hierarchy?” He thought that his speaking up would ensure that the future he foresaw would materialise. This is why he tried to force the issue. He had heard from Moses that everyone of the present hierarchy would perish and only one would be saved. This is how he interpreted Moses’ words אשר יבחר ה' הוא הקדוש, “the one whom the Lord will choose he is the holy one (verse 9).” He thought there would remain only a single person fit for the description “holy,” i.e. himself.
תמימים יהיו לכם ונסכיהם, “they shall be unblemished for you, together with their libations.” This means that the libations must also be unblemished. Our sages in Menachot 87 use this verse to legislate that if in the wine of the libation any kind of flour-like material floats to the surface the wine is unfit for the altar. The reason is that only the choicest product of its respective category of produce or animal is to be presented on the altar. Anything which does not fit these criteria is unwelcome, unfit for use on the altar a priori (Maimonides Hilchot Issurey Hamizbeach 7, 1-2). If, for instance, someone was obligated to present a burnt-offering on the altar he must not bring a weak or frail, undernourished animal. He must not say that seeing the weak animal is unblemished he has complied with the legislation of the Torah. Concerning such an attitude (saying that as long as it is not blemished it is acceptable) the prophet Malachi 1,14 said “cursed be the cheat” (Rashi). During the period of the Temple the Israelites would import rams from Moav, and sheep with wide backs they would bring from Chevron, and young turtle-doves from the mountain known as הר המלך. They would bring olive oil from Tekoah; all these places mentioned were known to produce the finest of that respective category of animal, bird, or oil. We already find that when the Torah mentions the first offering by man, i.e. Kayin and Hevel, that the gift by Hevel is described as consisting of the choicest of its kind (Genesis 4,4). As a result, G’d welcomed his offering while He spurned that of Kayin, who had contented himself with offering produce of an inferior quality (Genesis 4,5). We also have an explicit verse in Deut. 12,11 speaking of כל מבחר נדריכם, “and all the choicest of your vows,” i.e. the choicest animals which you present to G’d to discharge your vows.” It is also written in Numbers 18,32: “when you raise up its best from it.” Even the wood used for kindling on the altar had to be the finest of its kind, was not allowed to contain worms (Maimonides, Hilchot Issurey Hamizbeach 6,2). Timber from buildings which had been demolished was not allowed to be used as wood for the woodpile of the altar. Only “new” wood, i.e. wood not previously used for something else was admissible. Wood from all kinds of trees was permitted to be used except wood from olive trees or from vineyards (Maimonides ibid.) This was out of ecological considerations for the land of Israel. Similarly, the olive oil used for burning in the Menorah was of the choicest quality, only finely crushed pure olive oil being permitted; it had to be the kind which was free-flowing from the fruit after it was crushed. This is also why the sages disqualified oil into which a mouse had fallen as being unsuitable for lighting the candelabra in the Synagogue (Shulchan Aruch Yoreh Deyah 104,2). In this connection the same source says that if the mouse had already disintegrated and there is a minimum of 60 times as much oil as residual animal tissue, such oil may be fit for eating, whereas if the remains of the mouse are identifiable one is to throw out the remains of the mouse and, provided there is 60 times as much oil left thereafter, the oil may be used without restriction. All the above is the practical expression of Malachi 1,8: ”would you dare offer a blemished beast to your governor, would he treat you with favor?”
ולקחת מראשית כל פרי האדמה, “You shall take from all the first fruit of the soil, etc.” our sages (Bikkurim 3,1) in describing the exact procedures to be followed when performing this commandment, wrote as follows: “a farmer goes into his field or orchard to check on the progress of the fruit or grain and when he observes a fig or cluster of grapes which has (almost) ripened, he attaches a string to it (to mark it) and declares that particular fruit as bikkurim.” Once he has made such a declaration the fruit becomes sanctified even while still on the tree although it has not yet completed its growth process completely. When the fruit is fully developed and cut from the tree it does not need to be sanctified again. Bikkurim are brought only from the choicest of one’s fruit. This is the meaning of the term מראשית, i.e. “from the best “(not necessarily from the first). The term ראשית also appears in that sense in Amos 6,6, where it means: “they anoint themselves with the choicest oils.” This is a principle that applies to the performance of all the commandments, i.e. one uses the choicest materials available when performing the commandment, not something of average or inferior quality. This was the difference between the offering of Hevel and that of Kayin, his older brother. The Torah reports of Hevel that he used the choicest of his animals as a sacrifice; hence G’d turned with goodwill to his offering while rejecting that of Kayin who had used inferior material. (Genesis 4,4)
In the third section of Moreh Nevuchim chapter 32, item 47 Maimonides writes concerning the reason behind the animal sacrifice legislation that the Torah wanted to uproot pagan practices amongst the Jewish people and that by sublimating the animal sacrifice ritual this could be achieved. The most important part of the legislation was that instead of sacrifices of living creatures being offered to idolatrous forces in temples dedicated to forces of nature, the Jew would learn to dedicate all he had to dedicate to the one and only G’d. The idolaters had imagined that by what they were doing they could reinforce the power of their respective horoscopes by offering their sacrifices to them and that in turn their horoscopes would bestow their largess upon them or at least protect them against harmful influences. When the Egyptians worshipped the image of a sheep they did so in the knowledge that the horoscope of the sheep was of great influence in the celestial regions. They felt that the blessings bestowed on earth by means of flocks originated with that zodiac sign. It was generally perceived that essential food products such as milk, butter, etc., were all the “gift” of zodiac signs in the celestial regions. If the Egyptians did not want to be shepherds (compare Genesis 46,34), this was because they felt that acting as if they owned their “gods” was an insult to these gods who they perceived of as being the providers of their essential foodstuffs. What applied to the Egyptians and their sheep applied to the Chaldaens and their attitude to cattle. They perceived the zodiac sign of the ox to be the source responsible for their food-supply. As a result they forbade that cattle be slaughtered, and abstained from eating beef. Indians still cling to such beliefs today and do not slaughter cows, (hence the expression “holy cow.”) This is why G’d commanded that just these species be sacrificed to G’d. This is why the Torah commenced the section dealing with animal sacrifice by referring to a person’s desire to offer מן הבקר ומן הצאן, “from the cattle or the flock” (1,2). The Torah wanted to let us know that these species were considered as so important in determining the fates of the heathens of those days. Henceforth, these very species would be featured in obtaining forgiveness for the trespasses committed by the Jewish people unintentionally. Faulty philosophies, i.e. religious beliefs, can be forgiven only when one reverses course. By dedicating the very thing one used to dedicate to idolatrous causes to a sacred cause approved by G’d, or better still, commanded by G’d, atonement for one’s former errors becomes possible. Diseases of the body are healed, i.e. reversed, when the balance of the body is restored by the person suffering from the disease reversing course, i.e. negating intake of what brought on the disease, etc. The same is true for spiritual imbalances which resulted in idolatrous philosophies. The Torah’s principal concern is the combating of false philosophies, false perceptions of who rules the universe and who has created it. This is why such sacrifices became “a fire-offering of pleasant odour to the Lord.” When the people unite in order to serve the Lord instead of idols, they thereby strengthen the unity of G’d. Idolatry, by definition, is the opposite of unity, in particular of the concept of the unity of G’d. This is the approach of Maimonides and his followers to the subject of animal sacrifice. However much one might be tempted to accept Maimonides’ theory, the fact remains that righteous people long before the Torah had been given were in the habit of offering animal sacrifices not to idols- but to the one and only G’d. All of this preceded the times when idolatrous practices were introduced. Adam offered animal sacrifices (Chulin 60); Hevel, his son, also offered sheep, i.e. animal sacrifices (Genesis 4,4). Noach and his sons offered numerous animal sacrifices as thanksgiving after the deluge from which they had been saved (Genesis 8,21). G’d is on record as responding to these sacrifices by describing them as ריח ניחוח, “pleasant smelling odour.” All this occurred long before there were any Egyptians or Chaldaens.
Personally, I would like to add that according to tradition the “prime minister” in that parable is one of the senior ministers at G’d’s court. In order to make plain that the natural born Jews had not been the ones who had initiated the sin of the golden calf, He determined that henceforth the ox would be the primary animal to feature in sacrificial offerings. You will find that similarly the fruit of the עץ הדר, “the tree whose fruit Chavah had eaten in Gan Eden,” became the favourite fruit amongst the four species of plants with which we praise the Lord on the festival of Tabernacles. The fact that the Torah mentions the etrog before the palm frond, a much larger plant, is to indicate that whereas Chavah sinned because she was a victim of deception by the serpent, her husband Adam sinned both in thought and in deed when he ate of that fruit also. We find that history repeats itself in that Adam atoned for his sin by offering an ox as a sacrifice; similarly his descendants, especially highly placed ones, have to offer an ox as their sin-offering when such an offering is called for. This is the deeper meaning of the verse in Hoseah we quoted, that with the very item which their sin consisted of they subsequently pleased the Lord. According to Chulin 60 Adam offered a single-horned bull as his sin-offering. We find a verse which combines both the word שור and the word הדר, thereby alluding to the two examples of the instrument of the sin becoming the instrument of pleasing the Lord. The verse in question is in Deut. 33,17: בכור שורו הדר לו, which we may translate allegorically as: “just as we praise Him with the fruit of the tree הדר, so we atone for our sins by means of the ox, the symbol of original forgiveness.” In a verse preceding the verse from Hoseah we quoted, the prophet said (Hoseah 6,7) והמה כאדם עברו ברית, “they violated the covenant like just like Adam,” an allusion to the comparison of the sin of the golden calf by the Israelites and that of Adam in Gan Eden. On the one hand, the animal which had helped Adam atone for his sin had become the one atoning for the sins of the Israelites. On the other hand, looked at from a philosophical point of view, the Israelites thought that this animal had proven to be the salvation of mankind, i.e. Adam, once, hence it might again become the symbol of their future, seeing Moses had not come back. In fact, Adam had been the original cause of the sin the Israelites participated in. [— My own phraseology in trying to convey this line of reasoning. Ed.] The reason that the Torah permitted just three categories of ritually pure beasts as potential sacrifices for the altar is in deference to the three patriarchs Avraham, Yitzchak, and Yaakov. The ox symbolises Avraham, of whom the Torah wrote that he ran to the cattle in order to serve a meal to the three angels who visited him as reported in Genesis 18,1-15. The sheep is in deference to Yitzchak, when it was offered as a burnt-offering in his stead in Genesis 22,14. The goat was selected in deference to Yaakov who took the two goats at the behest of his mother in order to secure the blessing from his father (Genesis 27,9) (compare Tanchuma Emor 12). These goats were described in the Torah as טובים, “good,” meaning they were to be good both for him personally as well as for his descendants, seeing that by means of two male goats the Jewish people, Yaakov’s descendants, would secure atonement for their sins on the Day of Atonement. When the Torah therefore wrote: “an ox, a sheep, or a goat which will be born, etc.”, it referred to known functions of these animals on behalf of the Jewish people. This is what Solomon had in mind when he wrote in Kohelet 3,15: “What has been already exists, and what is still to come has already been, and G’d always seeks out the pursued.” What Solomon meant was that if someone were to say to you: “if Adam had not sinned at the time when he ate from the tree of knowledge would he still be alive and well nowadays?” You may answer him that the prophet Elijah did not sin and he did indeed not die but is alive to this day. As to the words אשר להיות, “what is still to come,” if someone believes that the idea of G’d resurrecting the dead is something which occurs only in the future [i.e. we have no proof of something like that being possible, Ed.], tell him that it has already occurred, i.e. that both the prophet Elijah, the prophet Elisha, as well as the prophet Ezekiel are on record as having revived the dead (Tanchuma Emor 9). Finally, the words והאלוהים יבקש את הנרדף in the verse from Kohelet which we quoted, means that whereas the righteous pursue (imitate and try to emulate) the other righteous people who preceded them this is normal and appropriate. The wicked persecute both other wicked people as well as righteous people; this is their nature; however, G’d seeks out the persecuted (righteous ones to save them). If you look for proof, read history. Hevel had been persecuted by his brother Kayin; in response G’d turned to Hevel’s offering while rejecting the gift of Kayin (Genesis 4,4-5). Noach had been ridiculed and persecuted by the people of his generation. G’d responded to Noach positively as stated in Genesis 6,8: “Noach found favour in the eyes of G’d.” Shortly afterwards we are told that all the remainder of mankind was wiped out (Genesis 7,23). Avraham was persecuted by Nimrod; he was saved as we know from Nechemyah 9,7 where it is written: “You are the Lord G’d who have chosen Avraham and removed (rescued) him from the fire of the Chaldaens.” Yitzchak was persecuted by the Philistines; in the end Avimelech (King of the Philistines) acknowledged his rigtheousness, G’d’s power and asked to make a treaty with him (Genesis 26,28). Yaakov was persecuted by Esau; nonetheless we have been told in Psalms 135,4: “for G’d chose for Himself Yaakov, Israel, etc.” Joseph was persecuted by his brothers only to become a most successful individual, i.e. “the Lord was with Joseph and he became a successful man” (Genesis 39,2). Moses was persecuted by Pharaoh, but G’d thwarted Pharaoh’s efforts to kill him. The Jewish people were persecuted by the pagans; this is why G’d chose them as His people, as we know from Deut. 14,2: “and the Lord chose you to be His special people.” In our situation we find something parallel. The animals mentioned here are normally the innocent victims of predatory animals. The ox is hunted by the lion, the sheep by the wolf, the goat by the leopard. G’d chose the animals as suitable for sacrificial offerings because they were the persecuted ones, saying: “do not offer Me animals which are pursuers, predators, but certain categories of their victims, the persecuted.”
וימח, the word is in the kal conjugation similar to וישע in Genesis 4,4, but it is in a transitive mode. There are verbs which by definition are in a transitive mode though they appear in the conjugation kal. [prominent examples are such roots as נתן, to give, רצח, to murder, etc. Ed.] וימחו מן הארץ, if G’d wiped out these creatures, וימח, is it not obvious that they were wiped out, וימחו? So what do these words tell us? The repetition is to indicate that they were so thoroughly wiped out that not a trace of them remained. [scientists digging for their remains would not find any. Ed.] There were no ruins left behind, concerning which anyone could ever say: “this building had been owned or built by a certain individual.” Our sages in Sanhedrin 108 understand the repetition asוימח referring to their destruction in this physical material world, whereas the word וימחו refers to their obliteration also from the world to come.
TWO OF EVERY SORT SHALL COME UNTO THEE, TO KEEP THEM ALIVE. G-d thus informed Noah that two of every sort would come of their own accord, and he would not find it necessary to hunt for them in the mountains and distant lands, and he would bring them into the ark after that. At the actual narration [of their coming, Scripture] explains (Genesis 7:16.) that they came male and female; this is implied here. After that, He commanded him to take seven and seven of every clean beast. (Ibid., 7:2.) Concerning these, G-d did not say that they would come of their own accord but that Noah should take them. (The verse states: Of every clean beast thou shalt ‘take’ to thee seven and seven. Noah brought sacrifices after the flood from the clean beasts and fowl. (See Chapter 8, Verse 20.)) The reason for this is that those who came to be saved and to keep their seed alive (Chapter 7, Verse 3.) did come of their own accord, but for those who were to be sacrificed as whole offerings, G-d did not decree that they come of their own accord to be slaughtered. Rather, Noah took them since the purpose of the command to take seven and seven was that Noah bring a sacrifice from them after the flood. The meaning of the word “clean” is that the Holy One, blessed be He, explained to Noah the signs of ritual cleanliness for beast and fowl. Scripture, however, refers to it briefly by saying, “clean,” in accordance with the Torah. (See Leviticus, Chapter 11.) But Rashi wrote: “Clean, meaning that which in the future will be permitted to Israel as clean; we thus learn that Noah studied the Torah.” From here we derive that the sacrifices of the sons of Noah (See Seder Bereshith, Note 222.) must also be only of the clean beast and the clean fowl. So also it is said of the sacrifice of Abel: of the first-born of his flock and of the fat thereof. (Above, 4:4.) However, all clean species are permissible for them to bring as sacrifices as it is written: And he took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. (Genesis 8:20.) [Later, when the Torah was given, G-d] added a commandment to Israel that all their sacrifices be only of the beasts and of the herd, (Leviticus 1:2.) of the turtledoves and of the young pigeons. (Ibid., Verse 14.) Of the fowl also of the heaven, seven and seven (Genesis 7:3.) — this means the clean fowl for the verse is a continuation of the verse above: [Of every ‘clean’ beast shalt thou take to thee seven and seven]. (Ibid., Verse 2.)
ישעו, they will turn willingly. The same word as used in Genesis 4,4 when it describes G’d’s turning with goodwill to Hevel’s offering while rejecting Kayin’s offering by not turning to it with favour.
ואל ישעו בדברי שקר AND LET THEM NOT REGARD VAIN WORDS — let them not think and speak always about “words of wind” saying, “Let us go and sacrifice”. Of similar meaning is, (Psalm 119:117) “And I will speak of (ואשעה ב־) thy statutes continually”. The phrase (Deuteronomy 28:37) למשל ולשנינה “[thou shalt become] a proverb and a byword” we translate in the Targum by “a topic of conversation (שועי)”, and the word ויספר (Genesis 24:66) “and he related” by ואשתעי “and he spoke about”. One cannot possibly say that the word ישעו has the same meaning as the verbs in (Genesis 4:4) “And the Lord turned (וישע) to Abel” and in (Genesis 4:4) “but to Cain and his offering he did not turn (שעה)”, and that we must translate אל ישעו by “Let them not turn”, for if this were so Scripture should have written אל דברי שקר or לדברי שקר (instead of בדברי) for so is the construction in all such cases. Examples are: (Isaiah 17:7) “A man shall turn to (ישעה אל) his Maker”; (Isaiah 17:8) “and he shall not turn to (ישעה על) the altars”; (Isaiah 31:1) “they turn not unto (שעו על) the Holy One of Israel”. I do not find the construction of a ב following these verbs in the sense of “turning to”, but after an expression of דבר “speaking” — as when one intently directs his conversation upon a matter — the construction with כ is quite an appropriate one. For instance: (Ezekiel 33:30) “those who intently direct their conversation (הנדברים) upon thee (בך)”; (Numbers 12:1) “And Miriam and Aaron directed their speech (ותדבר) upon Moses (במשה)”; (Zechariah 4:1) “And the angel who directed his conversaion (הדובר) upon me (בי)”; (Deuteronomy 11:9) “To turn your conversation (לדבר) intently upon them (בם)”; (Psalm 119:46) “And I will direct my speech (אדברה) upon thy testimonies (בעדותיך)”. So, too, here: ואל ישעו בדברי שקר means “let them not always be conversing about vain and idle matters”.
They cried out there was no one to deliver them. The words of verse are not written in order [the proper order should be] "They will cry out to Adonoy but He will not answer them and no one will deliver them" (The two words ואין מושיע need to be removed from their position at the beginning of the verse and placed instead at the end of the verse as its last two words.) as [we find], "Man will turn to his Maker", (Yeshayohu 17:7.) as if to say "turn". (i.e., ישעה means “turn to.”) Menachem connected [the word יִשְׁעֶה] with [the verse,] "Adonoy listened to Hevel", (Bereishis 4:4.) and he [Menachem] interpreted it as "listening." This word can be used to denote both the listener and the listened to as [we find], "Yitzchok implored Adonoy… and Adonoy listened to him." (Bereishis 25:21.) So too here "They will implore [God] and they will not be saved" (In our verse.) is a case where the word יִשְׁעוּ is refering to the one praying and "Adonoy listened…" (By Hevel’s offering.) is a case where the word is refering to the [Holy] One being prayed to.
shall turn Heb. יִשְׁעֶה, shall turn to his Maker. Comp. (Gen. 4:4) “And the Lord turned (וַיִּשַׁע) to Abel.”
לעשות ריח ניחוח.....והקריב המקריב, until the advent of the sin of the golden calf, the expression ריח ניחוח had not surfaced as no libations plus gift offerings had been needed in order to make the offerings truly pleasing in the eyes of the Lord. This is why we do not find such an expression in connection with the offering of Hevel (Genesis 4,4, of Noach Genesis 8,21, and of Avraham in Genesis 12,7) Neither do we find it in Exodus 24,5 where the burnt offerings and meat offerings offered by the firstborns (before they had been exchanged for the tribe of Levi) were described. As of the sin of the golden calf gift offerings and libations were required to make public offerings pleasing to the Lord, i.e. לריח ניחוח. After the sin of the spies even offerings by private individuals had to be accompanied by such libations and gift offerings, מנחה ונסכים, in order to qualify for the expression ריח ניחוח as proving that the offering had pleased the Lord.
It is impossible to say that “ ואל ישעו (Let them not talk)” has the same meaning as: “Hashem ( וישע ) turned to Hevel.” This raises a difficulty: Rashi explained the verse “Hashem ( וישע ) turned to Hevel” (Bereishis 4:4), that וישע has the same meaning as in “ ואל ישעו ” in our verse. Nevertheless, there is a view that even “ ואל ישעו ” means “turn.” (Maharshal)
Several factors may help to explain. First, the system of animal and grain sacrifices, or cult, was as important in ancient Israel as it was elsewhere in antiquity, as the chief means of formally expressing religious feeling. Indeed, the Bible traces this institution back to the beginning of human history, to Cain and Abel (Gen. 4:3–4). The cult’s centrality survived the railings of the Prophets and the destruction of Solomon’s Temple, and was still strong enough in late antiquity to provoke a severe crisis when its chief site, the Second Temple, fell to the Romans in the year 70 c.e. The latter event was a crux upon which the creation of classical Judaism took place, and the process was a painful one. So the opinion that many moderns have, that animal sacrifice was a barbaric custom, is quite beside the point as far as ancient Israel was concerned.
[88] Such were the charges brought against Cain who made his offering after many days. But Abel brought other offerings and in other manner. His offering was living, Cain’s was lifeless. His was first in age and value, Cain’s but second. His had strength and superior fatness, Cain’s had but weakness. For we are told that Abel offered of the firstlings of the sheep and of their fat (Gen. 4:4).
The main theme of this treatise is the interpretation of Gen. 4:2–4.
Concerning the Posterity of Adam, and the ten Generations from him to the Deluge. 1. ADAM AND Eve had two sons; the elder of them was named Cain; which name, when it is interpreted, signifies a possession. The younger was Abel, which signifies sorrow. They had also daughters. Now the two brethren were pleased with different courses of life; for Abel, the younger, was a lover of righteousness, and, believing that God was present at all his actions, he excelled in virtue, and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon getting; and he first contrived to plough the ground. He slew his brother on the occasion following: They had resolved to sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks; but God was more delighted with the latter oblation, ( St. John's account of the reason why God accepted the sacrifice of Abel, and rejected that of Cain, as also why Cain slew Abel, on account of that his acceptance with God, is much better than this of Josephus: I mean, because "Cain was of the evil one, and slew his brother." And "wherefore slew he him? Because his works were evil, and his brothers righteous." 1 John iii. 12, Josephus's reason seems to be no better than a pharisaical notion or tradition.) when he was honoured with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground; whence it was that Cain was very angry that Abel was preferred by God before him, and he slew his brother, and hid his dead body, thinking to escape discovery. But God, knowing what had been done, came to Cain, and asked him what was become of his brother; because he had not seen him of many days, whereas he had used to observe them conversing together at other times. But Cain was in doubt with himself, and knew not what answer to give to God. At first he said that he was himself at a loss about his brother's disappearing; but when he was provoked by God, who pressed him vehemently, as resolving to know what the matter was, he replied he was not his brother's guardian or keeper, nor was he an observer of what he did. But in return, God convicted Cain as having been the murderer of his brother; and said, "I wonder at thee, that thou knowest not what is become of a man whom thou thyself hast destroyed." God, therefore, did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land. And when he was afraid that in wandering about he should fall among wild beasts, and by that means perish, God bid him not to entertain such a melancholy suspicion, and to go over all the earth without fear of what mischief he might suffer from wild beasts; and setting a mark upon him that he might be known, he commanded him to depart.
Why Cain after some days offers up the first-fruits of his fruits, but when it is said that "Abel offered up first-fruits of the first-born of his flock and of the fat," "after some days" is not added? (Genesis 4:3-4).
Why Cain after some days offers up the first-fruits of his fruits, but when it is said that "Abel offered up first-fruits of the first-born of his flock and of the fat," "after some days" is not added? (Genesis 4:3-4). Moses here intimates the difference between a lover of himself, and one who is thoroughly devoted to God; for the one took to himself the first-fruits of his fruits, and very impiously looked upon God as worthy only of the secondary and inferior offerings; for the expression, "after some days," implies that he did not do so immediately; and when it is said that he offered of the fruits, that intimates that he did not offer of the best fruits which he had, and herein displays his iniquity. But the other, without any delay, offered up the first-born and eldest of all his flocks, in order that in this the Father might not be treated unworthily.
What is the meaning of the distinction here made between a gift and a sacrifice? (Genesis 4:4).
Rebbi Eleazar and Rebbi Yose ben Ḥanina. Rebbi Eleazar said, the Sons of Noah brought well-being offerings. Rebbi Yose ben Ḥanina said, the Sons of Noah brought elevation offerings (Noah certainly sacrificed elevation sacrifices (Gen. 8:20); therefore these are certainly permitted on any private altar. Well-being sacrifices can be permitted on a private altar only if they are permitted to Gentiles, the children of Noah. In order to permit well-being sacrifices on private altars one must find examples of such sacrifices from the time preceding the epiphany on Sinai. Babli Zevaḥim 116a.) . Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, and Abel also brought from the firstlings of his sheep and of their excellence (Gen. 4:4. In Torah law, firstlings are sacrificed as special well-being offerings. In Lev. it is quite clear that “fat” in general is חֵלֶב ;פֶּדֶר is used only for fat destined to the altar and forbidden to humans. The suffixed form is חֶלְבְּהֶ֑ן. In Gen. the suffixed form is וּמֵֽחֶלְבֵהֶ֑ן; one has to explain חֵלֶב in 4:4 and 45:18 from Accadic ẖilibū “magnificence, splendor, excellence.” This interpretation is accepted here.) . What does Rebbi Yose ben Ḥanina do with this? From their luxurious ones. Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: Is it not written, he sent the young men of Israel and they offered elevation offerings (Ex. 24:5. The argument is the part of the verse which is not quoted: they sacrificed oxen as well-being sacrifices to the Eternal.) , etc.? What does Rebbi Yose ben Ḥanina do with this? Entire in their bodies, without stripping and partitioning (Instead of שְׁלָמִים he reads שְׁלֵמִים. Cf. Babli Ḥagigah 6b.) . Rebbi Eleazar objected to Rebbi Yose ben Ḥanina: [Is it not written, Jethro, Moses’s in-law, took elevation and well-being offerings for God (Ex. 18:12. While the corrector’s addition seems to be a logical necessity, it probably is taken from Babli Zevaḥim116a.) ?] What does Rebbi Yose ben Ḥanina do with this? Following him who said that Jethro came after the giving of the Torah (His sacrifices followed all rules of Lev.) . Rebbi Ḥuna said, Jehudah the great one and Rebbi Yannai disagreed. One said, Jethro came before the giving of the Torah; but the other one said, Jethro came after the giving of the Torah. We did not know who said what. Let us hear from the following: Jethro, the priest of Midyan, Moses’s in-law, heard (Ex. 18:1.) . What did he hear? Ḥizqiah said, he heard the parting of the Reed Sea. Rebbi Joshua said, he heard the parting of the Reed Sea. [Rebbi Levi said, he heard the war of Amaleq.] The Great Jehudah said, he heard the giving of the Torah. Therefore he must be the one who said, Jethro came after the giving of the Torah. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joḥanan, the following supports Rebbi Yose ben Ḥanina: Awake North, and come South (Cant. 4:16.) . Awake North refers to the elevation sacrifice which is slaughtered in the North. What means “awake”? What was sleeping (Old practices resurrected.) and awoke. And come South refers to well-being sacrifices which are slaughtered in the South. What means “come”? Something new (This is R. Yose ben Ḥanina’s argument that well-being sacrifices were introduced only by the Torah.) . What does Rebbi Yose ben Ḥanina do with this? When the diasporas in the North awake and build the Temple in the South. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: also the following verse supports Rebbi Yose ben Ḥanina: This is the teaching about the elevation sacrifice (Lev. 6:2.) . This is the elevation sacrifice which the Sons of Noah were sacrificing. When he comes to well-being sacrifice he says, this is the teaching about the well-being sacrifice (Lev. 7:11. Again the argument is from the continuation of the verse, not quoted.) . It is not written “which one brought” but shall bring from now on..
The Gemara explains the two opinions: What is the reasoning of the one who says that the descendants of Noah sacrificed peace offerings? As it is written: “And Abel, he also brought of the firstborn of his flock and of the fat thereof” (Genesis 4:4). Abel, like all gentiles, is categorized as a descendant of Noah. The verse emphasizes that the fat was sacrificed. The Gemara analyzes: What is an item, i.e., an offering, the fat of which is sacrificed upon the altar, but that is not sacrificed in its entirety upon the altar? You must say: This is the peace offering, the meat of which is consumed.
Hevel also brought from the firstborn of his flock, from the best thereof. [There was favor before Adonoy] Adonoy paid regard to Hevel and to his offering.
and Habel brought of the firstlings of the flock, and of their fat; and it was pleasing before the Lord, and He gave (His) countenance to Habel and to his oblation;
| וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃ | 5 J | but to Cain and his offering [God] paid no heed. Cain was much distressed and his face fell. |
ויחר לקין מאד, Cain was very angry. The emotion חרון אף indicates that a person feels superior, whereas the expression נפילת אפים indicates that one feels inferior. Cain felt angry at the superiority achieved by his younger brother. He felt inferior towards his brother thinking that the superior quality of his brother's offering was the cause that his own offering had not been accepted. He believed that this was the reason he had suffered a loss of image in the eyes of G'd.
Alternatively, when Cain saw that G'd did not accept his own offering he felt angry at the Creator's disdain for His creatures, His not taking any interest in them. This is a very negative character trait. We find an example of such emotions in Isaiah 8,21 where anger is described as leading to blasphemy when someone feels that G'd does not look after him. After Cain found that he had been wrong, that G'd did accept his brother's offering, his anger against G'd turned to anger against G'd's favourite, against his brother Abel.
The author quotes a saying by our sages that when someone allows his anger to possess him his soul withdraws. He interprets this statement as referring to the divine image, צלם, that is reflected on man's face. [I have not been able to find such a statement. Ed.] Although Cain's specific acts of wickedness prior to his murdering his brother have not been spelled out by the Torah it is clear from his subsequent actions that he was evil.
ויחר לקין מאד ויפלו פניו, “This annoyed Kayin very much and his face fell.” Kayin and Hevel were both familiar with the mysticism underlying the ritual of offerings to G’d. They both offered their respective sacrifices in honour of the Lord G’d and Him only. Up until this point in the Book of Genesis we have only encountered two names for G’d; either He was called אלוקים, or ה' אלוקים. Now, in connection with the offering, we encounter the Ineffable four-lettered Name by itself for the first time. The Torah refers to the destination of the offering as מנחה לה'. When each the brothers had offered his respective sacrifice, it turned out that Hevel’s offering had been accepted by G’d whereas Kayin’s offering had not. At that point, Kayin began to develop doubts about the whole system of reward and punishment. This is why G’d saw fit to explain the system to him, i.e. that the entire universe is run and judged by this system of reward and punishment. This is why G’d saw fit to explain the system to Kayin by addressing him personally as we see in the next verse.
ואל קין ואל מנחתו לא שעה, but to Kayin and to his offering G’d did not turn benevolently. His intention had not been good and pure; G’d does not need to accept gifts proffered reluctantly, as He is not in need of them. How did Kayin find out that G’d had not looked with favour on his offering? He found out that Hevel’s offering had been accepted, fire descending on it from heaven and consuming it. Nothing of that kind happened to Kayin’s offering. This caused Kayin dismay and anger and his face became downcast. The expression נפלו פניו, describes that someone feels insulted, depressed..
ואל קין ואל מנחתו לא שעה, He did not turn to Kayin the donor, as he was not pleasing in the eyes of G’d; He also did not turn with favour to his offering seeing the nature of the offering was not designed to make it welcome;
ויחר, due to his jealousy of his brother,
ויפלו פניו, he was downcast, being ashamed, feeling that G’d had publicly shamed him.
But toward Cain and to his offering He did not turn. The two brothers were presumably close in age and had similar characteristics. God’s preference for one brother over the other was therefore highly upsetting for the one who was rejected. Cain was very incensed, and his face became downcast. Understood literally, this expression is an accurate and straightforward description of the behavior of a shamed, disappointed, and angry individual, who lowers his face toward the ground.
לא שעה, “He had not responded.” Rashi understands the word שעה as meaning “He turned toward,” as in אל ישעו, (Exodus 8,9) “let them not turn toward.” However, in Exodus 5,9 he does not explain it in the same manner. We need to understand the word here as similar to another verse in which it means: “do not turn to other altars.” (Isaiah 17,8)
There is a mitzva to beautify mitzvot, as it is written, “This is my God, and I will glorify Him (ve-anvehu)” (Shemot 15:2), which the Sages expound to mean: “Beautify (hitna’eh) yourself before Him through mitzvot: Make a beautiful (na’ah) sukka, a beautiful (na’eh) lulav, a beautiful shofar, and quality tzitzit. Have a beautiful Torah scroll, written for the sake of heaven by a skilled scribe using quality ink and a quality quill, and wrap it in a beautiful silk covering” (Shabbat 133b). Along these lines, we find that God accepted the offering of Hevel, who brought his best and fattest sheep, while He did not accept Kayin’s stingy offering of simple fruits and vegetables (Bereshit 4:3-5; MT, Laws of Altar Prohibitions 7:10-11).
Of these two kinds of offerings, the freewill offering is more pleasing, as alluded to in the Midrash quoted at the opening of this chapter. Noach thanked G'd for having saved him. This is like when we recite the benediction hagomel, after having been bypassed by some danger. We are told that Noach had found favour in the eyes of G'd, but G'd had not found favour. Ezekiel 14,14, tells us that even if the generation that he describes would have a Noach amongst them, none would be saved. (Bereshit Rabbah 31) Noach's offering insured though that a repetition of the deluge would never recur, since he had found the key to atonement for all future generations by offering this thanksgiving offering. It was the people of Israel however, who were commanded to offer the daily offerings, (Numbers chapter 28 ) the objective being le-hakriv lee "to achieve closeness with Me,” something that goes beyond the mere attainment of atonement. It is this closeness that the prophet in our opening Midrash envisions. The proliferation of sacrifices in the days of Solomon was pleasing to G'd, since those sacrifices represented the desire to achieve close communion with G'd. The reason that the "days of Noach" are mentioned in the same breath, is to show that also that type of offering is acceptable. The reason that these daily communal offerings of the Jewish people are primarily referred to as olah, is that they are me-ulleh, the highest, most advanced form of offering that exists. If the prophet also mentions ki-yemey olam, a reference to the dawn of history, he may refer to the pleasing aspects of the sacrifice brought by Hevel, who was certainly not inspired by the need for atonement, sin not having been part of man's general lifestyle in those days. If G'd, on the other hand, rejected the offering of Kayin, this proves that the latter's motivation had been of a lower order. The priests, as the recipients of part of the offerimgs, are the intermediaries, conduits between man and his Creator. The killing of the animal in the sanctuary or at least on consecrated ground, is a natural pre-condition for achieving closeness with G'd. The various paragraphs seem to follow one another in a natural order. The Torah starts with the olah, representing what man, at his noblest, altruistic intention wishes to offer, i.e. himself. The Torah emphasises "from you an offering," not "an offering from you." This alludes to the underlying intention. Though the actual sacrifice consists of sheep or cattle, it will be considered as if you had offered yourself. There follow the various regulations connected with the olah offering. We are told which animals are suitable, plus the fact that a "gift offering" must accompany such an olah. This latter is to be of the finest grade of flour etc This too has nothing to do with sin. Next comes the "peace offering," the motivation for which is also unrelated to sin. Only after the list of the most pleasing kinds of offerings has been exhausted, does the Torah list the various sin offerings, whose purpose is the expiation of wrongdoing, though they expiate in the main for unintentional wrongdoing. Here the order commences with a sin committed by the High Priest, followed by the sacrifice appropriate for the error committed by the entire nation. This is to show that the same par, bull, that fulfils the function of expiating for the representative of the nation, also performs that function for ordinary citizens. This is followed by the he-goat which serves as sin offering from the Prince, the temporal authority, followed by the same he- goat serving a sin offering for sins by ordinary individuals. Next we have the regulations about the asham, a sin offering covering a different type of sin. The common denominator of all these sacrifices is the need for semichah, the placing of the sinner's hands and weight on the respective animal prior to its being slaughtered. In this way, the "greatness," i.e. the attributes of man are transferred to the animal. We find that once Moses had placed his hands on Joshua, (Deut. 34,9) the people listened to Joshua, authority had been transferred. Just as power, authority, can be transferred by this means, one's weaknesses and inadequacies can be transferred in a like manner. Aaron is commanded to place his hands on the scapegoat, and immediately afterwards the Torah tells us that the second he-goat carried all the guilts of the Jewish people. (Leviticus chapter 16) Obviously, this was not part of the act of sacrifice, since the he-goat, scapegoat, was not offered on the altar, but consigned to death in wild unfriendly country. The semichah declaration indicates that the donor fulfils the details of the instructions connected with the sacrificial rite, is free from blemish in this respect. We find that those who had overheard the blasphemer, (Leviticus 24,13-14) had to place their hands on him prior to his execution, thus transferring any guilt from them to him. They are stating symbolically "your blood is on your own head, not on ours." Since the sacrifice is to atone for unintentional sins, the donor must recite "I did not knowingly commit the sin for which this animal is to expiate." After the Torah has dealt with the purpose of each individual sacrifice, it turns its attention to what parts of the animal can serve as compensation for the priest who is charged with performing the sacrificial service.
“The Lord turned to Abel and to his offering” – He was contented with him [personally]. (Abel and his offering are listed separately, and of both it is stated that God “turned toward” them.) “But to Cain and to his offering He did not turn. Cain was very incensed, and his face became downcast” (Genesis 4:5). “But to Cain and to his offering He did not turn” – He was not contented with him. “Cain was very incensed (vayiḥar), and his face became downcast” – it became like fire. (Vayiḥar can also mean “he was burning.”) “The Lord said to Cain: Why are you incensed, and why did your face become downcast?” (Genesis 4:6). “Truly, if you do good, it will be lifted up, and if you do not do good, sin crouches at the entrance and its desire is for you, but you may rule over it” (Genesis 4:7). “The Lord said to Cain: Why are you incensed, and why did your face become downcast? Truly, if you do good, it will be lifted up [se’et]” – blessing, as it says: “Aaron raised [vayisa] his hands toward the people, and blessed them” (Leviticus 9:22). “And if you do not do good,” there will [also] be se’et – a curse, as it is written: “They will cause them to bear [vehisiu] the iniquity of guilt” (Leviticus 22:16). Another matter, “if you do good,” I will forgive you all your sins, (Se’et in the sense of noseh avon – bearing iniquity.) but if not, the sin of that man will be overflowing. (Se’et in the sense of se’a – a large dry measure.) Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David. Happy is he whose crime is forgiven [nesui], whose sin is pardoned” (Psalms 32:1). Happy is the man who stands above his transgression (Nesui literally means raised.) and his transgression does not stand above him, (He subdues the temptation to sin, and not vice versa.) as it is stated: “Sin [ḥatat] crouches [rovetz] at the entrance.” Ḥatat rovetzet is not written here, but rather, ḥatat rovetz. (Ḥatat rovetzet – the subject and the verb are both feminine. Ḥatat rovetz – the verb is masculine.) Initially, it (The evil inclination.) is weak like a female, but then it becomes strong like a male. Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope. That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin like the rope of a wagon” (Isaiah 5:18). Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master of the house. That is what is written [in the prophet’s rebuke of David for succumbing to temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the house. Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at sustaining themselves. They go and sit before the bakery and pretend to be dozing. Then, the owner of the bakery dozes off, and they knock the loaves onto the ground. While he is collecting them, they take a loaf and flee with it. Rabbi Abba said: The evil inclination is similar to a hunched robber (He feigned weakness, so that people would approach him unaware.) who was sitting at a crossroads. To everyone who passed, he would say: ‘Give me what you have with you.’ A certain clever person passed, and he realized that he had no hope of robbing him of anything, and the man began beating him back. So, too, the evil inclination caused the demise of several generations: The generation of Enosh, the generation of the Dispersion, and the generation of the Flood. When Abraham our patriarch stood and [the evil inclination] saw that it had no hope against him, he began beating it back. That is what is written: (Regarding Abraham.) “I will beat his foes before him and smite those who hate him” (Psalms 89:24). Rabbi Ami said: The evil inclination does not walk on the sides of the street but rather in the middle of the highway. When it sees a person beautifying his eyes, fixing his hair, and raising his heels, (All these are conduct indicating that this is a haughty person.) it says: ‘This one is mine.’ What is the source? “Have you seen a man wise in his own eyes? There is more hope for a fool than for him” (Proverbs 26:12). Rabbi Avin said: Anyone who indulges his evil inclination in his youth, it will ultimately become his master in his old age. What is the source? “One who indulges his servant from youth, will have him ultimately become the master” (Proverbs 29:21). Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, fend it off with matters of Torah, if you do so, I will ascribe to you as though you created peace, (From ‘if you do so’ to ‘created peace’ are extraneous words and should be deleted (Etz Yosef).) as it is stated: “If the inclination is near, protect yourself (titzor) with peace, [with peace]” (Isaiah 26:3). If you do so, I will ascribe to you as though you created peace. “With peace” is not written here, but rather, “with peace, with peace” (Isaiah 26:3). (Protect yourself with peace, and it is as though you created peace.) And if you say it is not under your control, the verse states: “Because you can rely on yourself” (Isaiah 26:3). And I already wrote for you in the Torah: “Its desire is for you, but you may rule over it…” (Genesis 4:7). Rabbi Simon said: Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, cause it to rejoice with matters of Torah, as it is stated: “If the inclination is near, protect yourself (titzor) with peace.” If you do so, I will ascribe to you as though you created (yatzarta) two worlds. (Interpreting titzor as “create” rather than “protect yourself.”) “Titzor peace” alone is not written here, but rather, “peace, peace. And if you say it is not under your control, I already wrote in the Torah: “Its desire is for you, [but you may rule over it].”
(Exod. 34:27:) AND THE LORD SAID UNTO MOSES: WRITE DOWN THESE WORDS. This text is related (to Hos. 8:12): SHOULD I WRITE THE FULL ABUNDANCE OF MY TORAH (i.e., including the Oral Torah) FOR HIM? When the Holy One came to give the Torah, he spoke it to Moses in order: the Scripture, the Mishnah, the Aggadah, and the Talmud. (Exod. R. 47:1; cf. above Tanh. (Buber), Gen. 4:6; Tanh., Gen. 4:5; Exod. 9:34; PR 5:1; yPe’ah 2:6 17a.) It is so stated (in Exod. 20:1): THEN GOD SPOKE ALL THESE WORDS. At that time the Holy One told Moses even what an advanced student would ask his teacher, as stated (ibid.): THEN GOD SPOKE ALL WORDS. After Moses had learned it, the Holy One said to him: Go and teach it to my children. Moses said to him: Sovereign of the World, write it down for your children. He said to him: I want to give it to them in writing, because it has been revealed to me that the peoples of the world are going to have dominion over them and take it away from them, so that my children would be like the peoples of the world. Then give them the Scripture in writing but the Mishnah, the Aggadah, and the Talmud orally. (Exod. 34:27): AND THE LORD SAID UNTO MOSES: WRITE DOWN < THESE WORDS >. This is Scripture. (Ibid., cont.:) FOR ORALLY IN (Al pi, literally; ON THE MOUTH OF. English translations would normally render al pi IN ACCORDANCE WITH, or something similar.) in the Mishnah and the Talmud, since they separate Israel from the peoples of the world.
[(Exod. 27:20:) AND YOU SHALL COMMAND….] This text is related (to Cant. 7:6 [5]): YOUR HEAD UPON YOU IS LIKE CARMEL, . The poor (dallim) and the needy (rashim) who are among you are as dear to me as Daniel. (See Tanh., Exod. 8:6; Lev. R. 31:4; Cant. R. 7:6:1, all of which cite Dan. 5:29: AND THEY CLOTHED DANIEL IN PURPLE.) [(Ibid., cont.:) A KING IS CAPTIVATED BY THE TRESSES (rehatim).] The Holy One, as it were, said to them: I am bound (The added words appear in all the parallel versions except Yalqut Shim’oni, Cant., 992.) to be among you. By virtue of what? By virtue of the races that Abraham ran for me, as stated (in Gen. 18:6–7): ABRAHAM HASTENED TO THE TENT <…> THEN ABRAHAM RAN UNTO THE HERD. (On the three races of Abraham, see above, Tanh. (Buber), Gen. 4:5, and the note there.) Ergo (in Cant. 7:6 [5]): A KING IS CAPTIVATED BY THE TRESSES (rehatim). (The root of rehatim (i.e., RHT) can mean “run.”) R. Levi said: By virtue of Jacob, of whom it is written (in Gen. 30:38): < AND HE SET UP THE RODS WHICH HE HAD PEELED> IN THE TROUGHS (rehatim), IN THE WATER RECEPTACLES.
(Gen. 18:17:) THEN THE LORD SAID: SHALL I HIDE FROM ABRAHAM < WHAT I AM DOING >? Let our master instruct us: When someone is translating for one reading the Torah, is it correct for him to look at a written text? (Tanh. Gen. 4:5; PR 5:1; cf. yMeg. 4:1 (74d); Meg. 32a (bar.)) Thus have our masters taught: The translator is forbidden to look at a written text, and the reader is forbidden to take his eyes away from the Torah since the Torah was given only in a written text, as stated (in Exod. 34:1): AND I WILL WRITE UPON THE TABLETS. But it is forbidden for the translator to look at the Torah. R. Judah ben Pazzi said: There is a text (Exod. 34:27) which explicitly proves < this injunction >: WRITE DOWN THESE WORDS. Thus, the Scripture was given in writing. (Ibid., cont.:) FOR THESE WORDS ARE BY MOUTH. Here is < a reference to > the translation, which is given by word of mouth. (See Pe‘ah 2:6 (17a); Exod. R. 47:3.)
The facts have been handed down to us by tradition and they have been proven to be a certainty even in our days, that at the time when our holy city of Jerusalem had been given to destruction by Titus, all the captains of the victorious armies were permitted to enter the city to plunder it and to rob it. And among the captains of Titus, was one by the name of Sidror, who on his predatory search saw a mansion high and stately, and he entered it and appropriated all that was to be found therein. And while about to leave the premises he observed something unusual and suspicious in the construction of a certain wall, which led him to believe that there must be some treasure hidden away in a secret receptacle. The wall was accordingly torn down as also the entire building, whereupon Sidror discovered a secret passage, which he followed up and reached an underground chamber filled with a great many books, to-wit: Books of the Law, the Prophets and the Hagiography, as also histories of the kings of Israel and of the kings of other nations, and numerous other books concerning the people of Israel, with the authorized and accepted books of the Mishnah. Sidror saw there also lying around many manuscripts in scrolls. Outside of all these things the chamber contained rich stores of eatables and an abundant supply of wine. And in the midst of these books and supplies Sidror found an old man, deeply imbrued in study over some of the books. The soldier seeing that strange sight was greatly astonished, and addressed himself to the old man saying: What causeth thee to make thy abode in this place, and at that alone without anybody to attend thee? And the old man replied saying: It is now many days, years and seasons that I knew of the second destruction of Jerusalem to come, and therefore I had built unto myself this house with its subterranean chamber, and I have brought along with me these books to read in them, and I also took along a sufficient store of supplies to sustain my life, and I said: perhaps my soul might escape destruction by these means. And the Lord caused the old man to find favor, grace and mercy in the eyes of the captain, and the old man was brought forth from his hiding place with all his books in great honors, and he traveled with Sidror from city to city and from country to country, until they reached the provinces of Shebilia. And the captain soon found the old man to be possessed of great learning and wisdom and knowledge, versed in all sorts of science, and seeing this Sidror raised him to high honors and gave him a home in his own house, that he might teach him all of his wise knowledge. And they erected for themselves a magnificent and lofty structure outside of Shebilia and therein all the books were placed in order, and that house is in Shebilia even unto this, day. And in that house they wrote down all that is to occur with all the kings of the world even to the coming of our Messiah. And when we were driven about into "cruel exile by the kings of Edom, wandering from city to city and from country to country, in bitterness and misery, this book which is called “The Generations of Man” happened to come into our hands with many other books taken from that house in Shebilia and afterwards brought by some way to our city, the city of Neapoly, which is under the power of the king of Spain, may his glory be magnified. And since we have seen this book to be full of wisdom we have made up our mind to print it with types of metal, as also all the books that came into our possession. And of this book, by far the most valuable of all, twelve copies have reached us, and comparing them carefully, they prove to be copies of one and the same original, there being not the least difference between them; nothing added and nothing reduced, neither a letter nor a word, nor the meaning of any one differing from the other, but all were alike as if one copy. And since we have seen that this book especially has a great many merits bending our hearts towards our intentions, therefore we have set our mind on having it printed. And it is found written that this book is called “Sepher Hajashar, THE CORRECT Book”. And it is further stated that this book is called “The Correct Book,” because all events are chronicled within it, according to the accurate and correct time in which they really occurred, and in strict order as to what hath taken place sooner or later; for thou shalt not find in the book that an event should be advanced or postponed, but every statement is made in faithfulness to time and place and order of succession. Accordingly thou wilt always find at the death of one person stated at once in what year of the life of another person his death occurred, and so it is with all statements made in this book, for which reasons it is called “THE CORRECT Book.” Yet it is quite usual to hear it named with most people: “THE Book of THE GENERATIONS OF ADAM” because it commences with the history of Adam; but the true name of the book is “The Correct Book” for the reasons above mentioned. And we ascertained that translations of this book are found even unto this day, among the Greeks, and among the Romans and among the kings of Edom. And in the books of the Asmoneans, which are extant in our hands, we find it written that in the days of Ptolemy, king of Egypt, the king ordered his servants to go and collect all the books of law and all the books of history that were to be found in the world, in order that he might become wise by their instruction, and to inquire and investigate the manners of the world. And of all these books he desired to compile one book embracing all the laws, rules and regulations of the world, as they are needed in the social relations of mankind throughout the world, so that justice might be dispensed in due form. And they had gathered together nine hundred and sixty-five books, and bringing them to the king he ordered them to go and collect some more to the number of one thousand books, and so they did. And soon after some of the persecutors of Israel came before the king saying: Oh, our king and Lord, what for dost thou put thyself to so much pain in that matter? Send some of the princes to Jerusalem, unto the Jews, that they should procure for thee the book of their laws which was written for their use according to the words of God through their prophets, and in reading that book thou wilt be enlightened concerning law and judgment as thou desirest. And the king listened unto their words, and he sent his messengers unto the Jews and they sent him this book instead of their book of the law, for they said: we are not permitted to surrender the book of the Lord our God into the hands of the Gentiles. And when this book came into the possession of king Ptolemy, he read it carefully and he was greatly pleased therewith, and he examined it in his great wisdom, and searching assiduously he found therein all that he desired to know. And the king abandoned all the books collected for him, and gave praises unto them that had advised him to procure the book of the Jewish law. And after some time the enemies of the exiled Jews discovered that the Israelites had not forwarded to the king the right book of their laws and coming before the king they said: May it please thee oh king our Lord, but the Jews have taken advantage over thee, for they have not given thee the book of their law of which we have spoken unto thee, but another book that was in their possession. And now oh king send word unto them in Jerusalem that they forward unto thee, the genuine book of the law, for from it thou wilt learn by far more wise lessons than those thou hast obtained from this book. And when the king heard their words he was exceedingly wroth at the Israelites and his anger kindled within him. And soon he again sent messengers to Jerusalem to bring him the real book of the law from the Jews. But the king was afraid lest the Jews might deceive him again, therefore he concluded to get the advantage over them this time by cunning. And the king summoned into his presence the seventy elders of Jerusalem and placing them into seventy different houses, he ordered everyone of them to write separately a copy of their law, but so that there be in it not the least change or alteration from the original. And the spirit of God came over the seventy elders, and they wrote each his copy so that the seventy books were precisely one like the other, without the least addition or reduction. At that result the king rejoiced exceedingly, and he bestowed great honors upon the elders and upon all the Jews, and he forwarded rich offerings and presents to Jerusalem as it is written. And when the king died the wise men of Israel got cunningly around his son, and abstracted from his treasury all the seventy books of the law, leaving there only this “Book Jashar” and “The Book Jashar” they took not, for the reason that they wanted every succeeding king to know the wonders of Jehovah, whose name be exalted, and to learn that the Lord had chosen , the children of Israel from all the worshipers of stars and planets, and that there is no God besides him whose name be glorified in praise. Thus it cometh that this book is to be found among the Egyptians to this very day. And from that time on, “The Book Jashar” has circulated through the world until it hath reached us in our exile and dispersion, even in the city of Neapoly which is under the power of the king of Spain. Now in this book are also found descriptions of the kings of Aram, and of the kings of Chittim and of the kings of Africa that reigned in those days, although it is apparent that their histories have no connection whatsoever with the nature and purpose of this book; but it is done simply for the reason, that everyone who happens to take up this volume might at once see the difference between the wars of Israel and between the wars of the worshipers of the stars. For the victory of the kings of Israel over the idolaters is brought about by the wonderful intervention of him whose name be glorified in praise at all times, when Israel places his confidence in him whose name be exalted. And verily the merits of this book and the modes of its usefulness are many, all of them leading towards putting our trust in God—whose name be exalted—and teaching us to cling unto the Lord and unto his ways. The first merit consists in the full explanation concerning the creation of man and the sin of the flood, and the years of the twenty generations and their transgressions, as also at what time they were born and when they died. By means of that knowledge man's heart will be admonished to adhere unto the Lord—whose name be glorified— who performed such wonderful and fearful things in former days. Second, we learn all about the birth of Abraham, and how his conversion to the Lord was brought about, and the events that transpired between him and Nimrod; also the occurrences of the confusion of tongues, how the Lord—whose name be exalted—scattered mankind to the four corners of the earth; and how they have built up all these many countries and provinces that are called after their names to this day. And by the knowledge of these things we will be brought nearer to the knowledge of our creator. Third, we are informed of the faithful attachment of our forefathers to our Lord, how it was brought about and what were the incidents of their lives, all of which will teach us the fear of the Lord. Fourth, whatever we learn concerning Sodom and its wickedness, its crimes and punishments, the knowledge of which will keep us away from all evil. Fifth, is the love of Isaac and Jacob to our blessed Lord, the prayer of Sarah and her weeping concerning the offering up of Isaac, and therein is a great advantage to improve our hearts for the service of the Lord. Sixth, what we learn concerning the battles of the sons of Jacob with the people of Shechem, in the seven cities of the Amorites. This will help us, in a measure to fill our hearts with confidence in God, seeing how these ten men could destroy seven cities, if not by their trust in God, whose name be glorified. Seventh, is the information concerning the history of Joseph in Egypt with Potiphar and his wife, and with the king of Egypt. This will awaken our hearts likewise to the fear of the Lord, to keep away from all sin, so that we also may finally be triumphant. Eight, is what hath happened unto Moses, our teacher of blessed memory, in Kush and in Midian, for by these lessons we learn to understand the wonderful kindness of the Lord which he bestoweth upon the righteous, and to cling lovingly to his holy name. Ninth, is the information we gain concerning the fate of the children of Israel in Egypt, how their servitude began, and how they had to work in Egyptian bondage, and what hath occurred to them all that time until they were delivered, simply because they trusted in the exalted one. And there is no doubt that all those reading the history of our forefathers in Egypt from this book on the eve of Passover will certainly receive a great reward. And we do so really in the provinces of Spain in these days of our dispersion; after having read the Hagadah (the history of the Exode compiled for that occasion) to the end, we open this book and recite therein the history of Israel in Egypt from the time of their coming unto the land to the time that the Lord brought them forth in deliverance, for this is the book wherein the history of Israel's redemption from bondage ought to be read. Tenth, there are a great many passages, from Rashy of blessed memory and other commentators, whereby they attempt to clear dubious Bible passages, originally found in this book, viz.: concerning the angels meeting Jacob when he left Aram to meet Esau. [Eleventh] the story of Gabriel's teaching Joseph seventy languages, and many more of the same kind. (Eleventh,) that every public preacher and teacher will discover therein many new ideas not to be found in the commentaries, and by these means he can secure the close attention of his hearers. (Twelfth,) that all the merchants and travelers who have no time to study the law, may read this book and receive their reward, for therein lies the benefit of the soul and the pleasure of the body, to obtain new ideas which are not written in any other book, all of which brings us closer to the Lord and to a better understanding of him. And since we have seen the merits and virtues of this book, and the great advantages it offers, we have endeavored to bring it into print, without having added or omitted the least. And now since we have commenced to print it in book form, it should be in the hands of every one of our brethren in exile, so that generation and generation, city and city, family and family, province and province may become enlightened by its circulation, and learn to understand the wonderful kindness of Jehovah, which he hath bestowed upon our fathers since times of old, when he hath chosen us from the midst of all nations; and thereby they that think over this book will be purified and give their hearts to the fear of the Lord. And in Jehovah the God of gods do we trust, and in him do we confide and unto him do we pray for help and salvation to assist us in the work of heaven, to give us success in the path of justice, to deliver us from mistakes, and keep us pure from sins that are concealed to us; as the Messiah hath said: “Who can understand his errors, cleanse thou me from secret faults.” And God may show us the way of goodness, and lead us in the path of success, for the sake of his grace and mercy, and may he fulfill the wishes of [our hearts] unto all good. Amen, and may this be the will of God!
Variantly: "Your forefathers lo se'arum": Read it not "lo se'arum," but "lo sha'um" (They had no regard for them, as in (Bereshith 4:5) "But to Cain and his offering lo sha'ah" ("He did not pay heed.")
We also find by Kayin and Hevel (Bereishis Raba 22:5): "Hevel brought from the first born of his sheep and of their fats". While, as they explained, Kayin brought from among the worst of the fruits of the land. What was the result? "and the L-rd turned to Hevel and his offering, but for Kayin and his offering He paid no heed" (Bereishis 4:5).
Opposition to the concept of a Jewish nation began soon after the creation of man, since only Israel is described as "אדם" (Yevamot 61). The jealousy commenced with Cain, who was the first rebel who wanted to effect a separation between man who cleaved to G–d, and who wanted to destroy the whole celestial structure (as per commentary of Rekanati, commentator of the Zohar). All of this because his offering to G–d had been rejected (Genesis 4,5). In this way he wanted to "pay back" G–d, so to speak. He believed that by killing off one of the seven human beings that comprised mankind at that time, i.e. Adam, Eve, himself, his twin sister, as well as Abel and his two twin sisters (compare Bereshit Rabbah), he would not only destroy the equilibrium on earth , but also the equilibrium in the Celestial Regions. Thus far the Rekanati.
The reason God rejected Cain’s offering becomes clear in the words stated immediately after: “Cain became very angry and depressed” (Genesis 4:5). Imagine the following: you offer someone a gift. Politely, they refuse it. How do you respond? There are two possibilities. You can ask yourself, “What did I do wrong?” or you can be angry with the intended recipient. If you respond in the first way, you were genuinely trying to please the other person. If the second, it becomes retrospectively clear that your concern was not with the other but with yourself. You were trying to assert your own dominance by putting the other in your debt: the so-called “gift relationship.” (.Richard Titmuss, The Gift Relationship, (New York: Pantheon, 1971).)
Albo’s theory took as its starting point not sacrifices but two other questions. The first: Why after the Flood did God permit human beings to eat meat? (Gen. 9:3–5). Initially, neither human beings nor animals had been meat eaters (Gen. 1:29–30). What caused God, as it were, to change His mind? The second: What was wrong with the first act of sacrifice, Cain’s offering of “some of the fruits of the soil” (Gen. 4:3–5)? God’s rejection of that offering led directly to the first murder, when Cain killed Abel. What was at stake in the difference between the offerings Cain and Abel brought to God?
And in order that you will know to understand words of wisdom further: Behold two sons were born to the first man (Adam), the first was Kayin and the second was Hevel. And it was appropriate for Adam, who was the first [person], to bring out his faculties according to the faculties that are in man. For the branches go out according to the trunk. Hence he had two sons, the first was Kayin and the second was Hevel, corresponding to these two faculties - which were the faculty of lust and the faculty of envy. And you should know that only Kayin had envy. For behold he was envious of Hevel when God, may He be blessed, turned to his offering. "But to Kayin and his offering He did not turn and Kayin became angry" (Genesis 4:5). And this thing was because of envy. And I say that this is why he is called Kayin (kof, yod, nun), from the expression, kinah (kof, nun, alef); since yod interchanges with alef. For they are from the interchangeable letters, alef, hey, vav, yod. But Hevel corresponds to lust. As that is why he is called, hevel (emptiness). As the faculty of lust is emptiness, and there is no substance to it. And it is as it is written (Proverbs 31:30), "Grace is falsehood and beauty is emptiness." And that is why Hevel sacrificed, "from the firstborn of his flock, and from their fats" (Genesis 4:4) - for this thing is good for food, and that is for lust. So the first man had two sons, overstepping the equilibrium like [can be done with] these two faculties. Since even Adam himself had already overstepped the limit and [went] over the measure with these two faculties; all the more so [was that so] with the offspring that came after him. Hence, in the same way that there is no preservation and no endurance in the world for lust and envy, so too was there no preservation and endurance in the world for Kayin and Hevel.
Albo’s theory took as its starting point not sacrifices but two other questions. The first: Why after the Flood did God permit human beings to eat meat? (Gen. 9:3–5). Initially, neither human beings nor animals had been meat eaters (Gen. 1:29–30). What caused God, as it were, to change His mind? The second: What was wrong with the first act of sacrifice, Cain’s offering of “some of the fruits of the soil” (Gen. 4:3–5)? God’s rejection of that offering led directly to the first murder, when Cain killed Abel. What was at stake in the difference between the offerings Cain and Abel brought to God?
In a later passage, in writing of Adam’s three sons, far be it from (the writer of the Torah) to say that the righteous Seth made a sacrifice, as was said of Cain and Abel, the (foolish) enthusiasts. (17. Gen. 4:3–5. In Hebrew the term is he-ḥasid. Kaspi uses the term pejoratively below on fol. 143a, he-ḥasid shoṭeh.) In order to benefit the masses, however, it is written that they (sacrificed) to the Lord, and not to God, as it is written, “He that sacrifices unto God, save unto the Lord only, shall be utterly destroyed.” (18. Exod. 22:19.) Later, regarding Noah, who was as righteous as Abel, Job and his friends, the Torah was careful not to write that the Lord commanded Noah to sacrifice to Him, and not to write that he should take many animals into the ark for the purpose of making a sacrifice. Instead (the purpose was) to maintain the species, and Noah made the sacrifices of his own accord, as did Abel and Job. (19. Job 42:1–10.) In any case, Noah’s sacrifice is described as made “to the Lord,” and also (resulting in) “the Lord smelled the sweet savor,” (20. Gen. 8:20–21.) for that is what the masses should believe. Proof of this is provided by the words “for a sweet savor unto the Lord.” (21. Lev. 4:31, 17:6; Num. 15:24, 18:17, et al. He means that “a sweet savor unto the Lord” means that those who sacrifice consider it sweet. In addition it is also “unto the Lord.” Here, the Lord smelled what was to Noah a sweet smell.) For select individuals, however, the writer of the Torah did not write that the three patriarchs sacrificed to the Lord, but wrote only that they made an altar (22. Gen. 13:4, 26:25, 35:7.) and a house (23. Gen. 33:17.) and a pillar. (24. Gen. 28:18.) Generally a structure is erected in commemoration, as is written regarding the Gadites and the Reubenites, (25. Josh. 22:9–24.) and some of the acts of Gideon. (26. Judg. 6:24.) These (structures) remind us that they are to be preferred over making a sacrifice, and the Torah, by omitting to make any mention of sacrifice (by the patriarchs), teaches us that sacrifice is not desirable. Thus neither the patriarchs nor Moses at the altar known as ’Adonai-nissi (27. Exod. 17:15.) offered (sacrifice). When subsequently Moses began to command Israel to make sacrifices, it was commanded to be performed by the young men among them, as it is written, “the young men of the children of Israel.” (28. Exod. 24:5, in Heb. na‘arei benei yisra’el.) Onkelos translated this as zeṭuṭi benei yisra’el, (29. This is not found in our editions of Onkelos, where we have instead buḥrei benei yisra’el. The term zeṭuṭi quoted here is found in both Talmuds. In BT Megillah 9a it is related that the seventy-two sages who translated the Bible at the behest of Ptolemy all substituted the word zeṭuṭi for na‘arei. In JT Ta‘anit 4:2 it is related that three Torahs were discovered (II Chron. 34:15), one of which had substituted zeṭuṭi for na‘arei. Kaspi might have had another version of Onkelos or, more likely, confused Onkelos with the translation mentioned in the Talmud. The Targum Yonatan b. Uziel on Exod. 24:11 has zeṭuṭi in translating ’aṣilei. Cf. M. Jastrow, Dictionary (New York, 1967), s.v. za‘ṭuṭi.) which connotes “youths” in Hebrew. It is clear, for those who can see, that from the way in which sacrifices are described in the Torah, they were (permitted) only by way of necessity, for the reason mentioned by Maimonides. (30. See Guide III:32, of which this entire section is a reflection.) This is certainly true of the description in Jeremiah of child-sacrifice to Baal and Molech, (31. Jer. 7:31, 19:5.) and all the more true of the fact that the writer of the Torah recorded the binding of Isaac, as I wrote in Ṭirat Kesef (32. Ṭirat Kesef (MK I 102–103).) and Maṣref La-Kesef. (33. Maṣref La-Kesef (MK II 62).) If the Lord grant me length of days, I will gather all (these ideas) in the present work. (34. See below chaps. XIV and XVIII. The phrase “length of days” implies that the work was written at the end of his life. On this point, see above p. 131.)
Echad Mi Yodea and Chad Gadya are brought at the end of the Haggadah to explain the similarities and differences between matters of the body and matters of the soul. The soul is the divine aspect of the human being which originates in the the Divine One. (Yechido shel Olam means literally the Unique One of the world.) The soul continues to branch out and spread forth until it again finds its wholeness in the Divine One. The physical body is different. Matters of the body have their roots in the evil inclination “which is evil from its youth,” (Gen. 8:21) and for whom, “sin couches at the door.” (Gen. 4:5) Only though its many activities does it find the ability to repair itself in the Holy One.
תמימים יהיו לכם ונסכיהם, “they shall be unblemished for you, together with their libations.” This means that the libations must also be unblemished. Our sages in Menachot 87 use this verse to legislate that if in the wine of the libation any kind of flour-like material floats to the surface the wine is unfit for the altar. The reason is that only the choicest product of its respective category of produce or animal is to be presented on the altar. Anything which does not fit these criteria is unwelcome, unfit for use on the altar a priori (Maimonides Hilchot Issurey Hamizbeach 7, 1-2). If, for instance, someone was obligated to present a burnt-offering on the altar he must not bring a weak or frail, undernourished animal. He must not say that seeing the weak animal is unblemished he has complied with the legislation of the Torah. Concerning such an attitude (saying that as long as it is not blemished it is acceptable) the prophet Malachi 1,14 said “cursed be the cheat” (Rashi). During the period of the Temple the Israelites would import rams from Moav, and sheep with wide backs they would bring from Chevron, and young turtle-doves from the mountain known as הר המלך. They would bring olive oil from Tekoah; all these places mentioned were known to produce the finest of that respective category of animal, bird, or oil. We already find that when the Torah mentions the first offering by man, i.e. Kayin and Hevel, that the gift by Hevel is described as consisting of the choicest of its kind (Genesis 4,4). As a result, G’d welcomed his offering while He spurned that of Kayin, who had contented himself with offering produce of an inferior quality (Genesis 4,5). We also have an explicit verse in Deut. 12,11 speaking of כל מבחר נדריכם, “and all the choicest of your vows,” i.e. the choicest animals which you present to G’d to discharge your vows.” It is also written in Numbers 18,32: “when you raise up its best from it.” Even the wood used for kindling on the altar had to be the finest of its kind, was not allowed to contain worms (Maimonides, Hilchot Issurey Hamizbeach 6,2). Timber from buildings which had been demolished was not allowed to be used as wood for the woodpile of the altar. Only “new” wood, i.e. wood not previously used for something else was admissible. Wood from all kinds of trees was permitted to be used except wood from olive trees or from vineyards (Maimonides ibid.) This was out of ecological considerations for the land of Israel. Similarly, the olive oil used for burning in the Menorah was of the choicest quality, only finely crushed pure olive oil being permitted; it had to be the kind which was free-flowing from the fruit after it was crushed. This is also why the sages disqualified oil into which a mouse had fallen as being unsuitable for lighting the candelabra in the Synagogue (Shulchan Aruch Yoreh Deyah 104,2). In this connection the same source says that if the mouse had already disintegrated and there is a minimum of 60 times as much oil as residual animal tissue, such oil may be fit for eating, whereas if the remains of the mouse are identifiable one is to throw out the remains of the mouse and, provided there is 60 times as much oil left thereafter, the oil may be used without restriction. All the above is the practical expression of Malachi 1,8: ”would you dare offer a blemished beast to your governor, would he treat you with favor?”
מן הבהמה, if he chooses to offer a 4-legged mammal, it must only be from either the category of cattle or sheep and goats. Wild roaming, undomesticated beasts, are not permitted to be offered as sacrifices on the altar. This needed to be spelled out as we were taught in Deuteronomy 14,4-5 that the wild roaming beasts with the distinguishing features that make them “pure” animals are permitted for consumption by Israelites provided they have been slaughtered in the appropriate manner. The animals discussed in these portions as candidates for sacrifices are only the ones mentioned in our verse here, i.e. בקר or צאן. The Torah indicates that such voluntary offerings as are under discussion at this time may even be offered by gentiles and accepted on the altar of the Temple or Tabernacle. When Leviticus 22,25 proscribes offerings tendered by the בני נכר what are meant are not gentiles but Jews who have become estranged to their G’d, have renounced their religion and become meshumadim. These are far worse that gentiles born as such, and that is why G’d rejects their voluntary offerings on His altar. Included are Jews who publicly desecrate the Sabbath. [Eyruvin 69 states that desecrating the Sabbath publicly is equivalent to violating all of G’d’s commandments. Ed.] There are three categories of offerings which may sometimes be voluntary and other times mandatory. These comprise the burnt-offering, עולה, the peace-offering, שלמים, and the gift-offering (non-animal) מנחה. When they are offered by the poor i.e. bird offerings, only pigeons and turtle doves qualify among all the birds. Complementary offerings known as סולת-שמן-לבונה are also part of voluntary offerings on occasion. The sin offerings חטאת and אשם are invariably mandatory offerings. This helps to explain the offerings of Hevel and Kayin and why the offering of Kayin was not accepted by G’d. (Genesis 4,5) It consisted of material which G’d had not designated as fit to be offered as a gift to Him. The Torah did not simply state that G’d did not turn to Kayin, but that “He did not turn to Kayin and His gift.” In other words, the reason He did not accept Kayin’s offering was that it consisted of matter rejected by G’d as unfit to be an offering to Him. On the other hand, when Noach offered a sacrifice G’d responded not only by accepting it, without further ado, but He reacted to it as if it were the most pleasant smelling fragrance, ריח ניחוח, although burnt flesh and fat most certainly does not exude a pleasant fragrance. What the Torah meant to say there (Genesis 8,21) was that G’d accepted the parts of the offering which were fit to please Him as if it were sweet smelling fragrance. (as a result of that offering not only did G’d promise never to bring another deluge, but He permitted man to kill animals for food, something that had been forbidden since Adam’s sin or earlier). Interestingly, the Torah does not say that G’d accepted all of Noach’s offerings, presumably seeing that some pure animals that were of the free roaming category are not acceptable although these animals are fit to be eaten by Jews, and all the more so by gentiles such as Noach. (the author speaks about this in Genesis 8,21 claiming that prior to the giving of the Torah all of the species of “pure” animals were fit as sacrifices.) In connection with the sin offerings it is mandatory for the person trying to obtain forgiveness by means of such mandatory offerings to place his hands on the animal with all his weight, as if attacking it, and praying that it be accepted as a substitute of his own person. Each individual’s sin offering possesses an element of what we are familiar with from the legislation concerning the communal “scapegoat” upon which the High Priest placed his hands, symbolically transferring the many sins of the Jewish people to that animal. (Leviticus 16,21) By means of this symbolic act, the humility with which the owner of the sin offering is to approach G’d prior to gaining a chance of acceptance and forgiveness, has been demonstrated. As a result, ונרצה לו לכפר עליו, “G’d will be in a mood to forgive such a person.” Seeing that there are so many different kinds of sin, some of which are merely sinful thoughts, not involving sinful deeds, it is appropriate to ask G’d’s forgiveness also for such sinful thoughts. This is best accomplished as a by product of the voluntary burnt offering called עולה by the Torah, an offering of which the priests only receive the skin and hair of the animal. The burning of the fat parts of the animal or the parallel fistful of flour and oil of the gift offering מנחה, which is burnt on the altar, are the instruments that bring about this atonement for sinful thoughts. Obtaining forgiveness for sinful deeds (all of them committed inadvertently, of course) other parts of the bodies of the offerings presented as חטאת or אשם, “sin offering or guilt offering,” are required. Peace offerings, שלמים, on the other hand, are viewed (based on Tzefaniah 3,9) as if the owner joins, becomes a partner with the angels, he and they serving their Lord jointly.
Why, when he had begun with Cain, he still mentions him here in the second place, when he says: "And God had respect unto Abel and unto his offerings; but unto Cain and unto his sacrifices he paid no attention?"(Genesis 4:5).
Why, when he had begun with Cain, he still mentions him here in the second place, when he says: "And God had respect unto Abel and unto his offerings; but unto Cain and unto his sacrifices he paid no attention?"(Genesis 4:5). In the first place, because the good man, who is by nature first, is not at first perceived by the outward senses of any man except in his own turn, and by people of virtuous conduct. Secondly, because the good and the wicked man are two distinct characters; he accepts the good man, seeing that he is a lover of what is good, and an eager student of virtue; but he rejects and regards with aversion the wicked man, presuming that he will be prone to that side by the order of nature. Therefore he says here with exceeding fitness, that God had regard, not to the offerings, but to those who offered them, rather than to the gifts themselves; for men have regard to and regulate their approbation by the abundance and richness of offerings, but God looks at the sincerity of the soul, having no regard to ambition or illusion of any kind.
What is the meaning of the distinction here made between a gift and a sacrifice? (Genesis 4:4). The man who slays a sacrifice, after having made a division, pours the blood around the altar and takes the flesh home; but he who offers it as a gift, offers as it should seem the whole to him who accepts it. Therefore, the man who is a lover of self is a distributor, like Cain; but he who is a lover of God is the giver of a free gift, as was Abel.
How it was that Cain became aware that his offering had not pleased God? (Genesis 4:5).
How it was that Cain became aware that his offering had not pleased God? (Genesis 4:5). Perhaps he resolved his doubts, an additional cause being added, for sorrow seized upon him and his countenance fell. Therefore, he took the sorrow which he felt as an indication that he had been sacrificing what was not pleasing or approved of, when joy and happiness would have been suited to one who was sacrificing with purity of heart and spirit.
But to Kayin and his offering He paid no regard [there was no favor]. Kayin became very angry and depressed.
but to Kain and to his oblation He gave no countenance. And Kain was angered greatly, and the features of his face were downcast.
| וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃ | 6 J | And יהוה said to Cain, “Why are you distressed, And why is your face fallen? |
But concerning Kayin, who was from the pollution of the Serpent, it is written (Genesis 4:6), “Why is your face fallen?” This is an aspect of the tefilin’s light, which is the radiance of the facial skin. from the dregs (Bereishit Rabbah 22:5) —seeing fault in everyone. We also find: “Then He placed a mark on Kayin” (Genesis 4:15) —a keren shone from him, as explained above. This is as is written of Kayin (ibid.: 16), “He settled in Nod, kidmat (east of) Eden.” The explanation is that he did not merit Eden because he blemished the light of the tefilin. This is KiDMaT, an acrostic for Karkafta D’lo Manach Tefilin (a skull that did not wear tefilin).
The essence of the image that illuminates a person’s face is the wisdom of the Creator, which He gave to human beings as an advantage over the animals. It illuminates the face of a human being, in the aspect of “A man’s wisdom illuminates his face” (Ecclesiastes 8:1). But because of the anger, if he is wise, his wisdom departs. Then his image departs, and his face falls, in the aspect of “Why are you so furious? Why is your face fallen?” (Genesis 4:6). And when he lacks the face of a human being, the fear he instills departs, because he is “likened to the beasts,” and his adversaries oppress him.
'ויאמר ה, the reason that G’d addressed him was in order to discipline him and to bring him back to a lifestyle that would endear him to G’d. He wanted to teach him how to repent, something of the utmost importance for subsequent generations. He taught him that there is atonement for sinners if their repentance is 100% sincere.
Why are you angry. Why are you jealous that I accepted your brother’s offering? I did not do so arbitrarily nor was it unjust.
Why are you depressed. It is pointless to brood over the past when the matter can be rectified
The Lord said to Cain: Why are you incensed, and why did your face become downcast? While it is true that I chose Abel, why are you angry? Although you were not chosen, I did not harm you. Why, then, do you feel despised and ashamed? God reproved Cain for his jealousy, an emotion that easily leads to unjustified rage.
“The Lord turned to Abel and to his offering” – He was contented with him [personally]. (Abel and his offering are listed separately, and of both it is stated that God “turned toward” them.) “But to Cain and to his offering He did not turn. Cain was very incensed, and his face became downcast” (Genesis 4:5). “But to Cain and to his offering He did not turn” – He was not contented with him. “Cain was very incensed (vayiḥar), and his face became downcast” – it became like fire. (Vayiḥar can also mean “he was burning.”) “The Lord said to Cain: Why are you incensed, and why did your face become downcast?” (Genesis 4:6). “Truly, if you do good, it will be lifted up, and if you do not do good, sin crouches at the entrance and its desire is for you, but you may rule over it” (Genesis 4:7). “The Lord said to Cain: Why are you incensed, and why did your face become downcast? Truly, if you do good, it will be lifted up [se’et]” – blessing, as it says: “Aaron raised [vayisa] his hands toward the people, and blessed them” (Leviticus 9:22). “And if you do not do good,” there will [also] be se’et – a curse, as it is written: “They will cause them to bear [vehisiu] the iniquity of guilt” (Leviticus 22:16). Another matter, “if you do good,” I will forgive you all your sins, (Se’et in the sense of noseh avon – bearing iniquity.) but if not, the sin of that man will be overflowing. (Se’et in the sense of se’a – a large dry measure.) Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David. Happy is he whose crime is forgiven [nesui], whose sin is pardoned” (Psalms 32:1). Happy is the man who stands above his transgression (Nesui literally means raised.) and his transgression does not stand above him, (He subdues the temptation to sin, and not vice versa.) as it is stated: “Sin [ḥatat] crouches [rovetz] at the entrance.” Ḥatat rovetzet is not written here, but rather, ḥatat rovetz. (Ḥatat rovetzet – the subject and the verb are both feminine. Ḥatat rovetz – the verb is masculine.) Initially, it (The evil inclination.) is weak like a female, but then it becomes strong like a male. Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope. That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin like the rope of a wagon” (Isaiah 5:18). Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master of the house. That is what is written [in the prophet’s rebuke of David for succumbing to temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the house. Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at sustaining themselves. They go and sit before the bakery and pretend to be dozing. Then, the owner of the bakery dozes off, and they knock the loaves onto the ground. While he is collecting them, they take a loaf and flee with it. Rabbi Abba said: The evil inclination is similar to a hunched robber (He feigned weakness, so that people would approach him unaware.) who was sitting at a crossroads. To everyone who passed, he would say: ‘Give me what you have with you.’ A certain clever person passed, and he realized that he had no hope of robbing him of anything, and the man began beating him back. So, too, the evil inclination caused the demise of several generations: The generation of Enosh, the generation of the Dispersion, and the generation of the Flood. When Abraham our patriarch stood and [the evil inclination] saw that it had no hope against him, he began beating it back. That is what is written: (Regarding Abraham.) “I will beat his foes before him and smite those who hate him” (Psalms 89:24). Rabbi Ami said: The evil inclination does not walk on the sides of the street but rather in the middle of the highway. When it sees a person beautifying his eyes, fixing his hair, and raising his heels, (All these are conduct indicating that this is a haughty person.) it says: ‘This one is mine.’ What is the source? “Have you seen a man wise in his own eyes? There is more hope for a fool than for him” (Proverbs 26:12). Rabbi Avin said: Anyone who indulges his evil inclination in his youth, it will ultimately become his master in his old age. What is the source? “One who indulges his servant from youth, will have him ultimately become the master” (Proverbs 29:21). Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, fend it off with matters of Torah, if you do so, I will ascribe to you as though you created peace, (From ‘if you do so’ to ‘created peace’ are extraneous words and should be deleted (Etz Yosef).) as it is stated: “If the inclination is near, protect yourself (titzor) with peace, [with peace]” (Isaiah 26:3). If you do so, I will ascribe to you as though you created peace. “With peace” is not written here, but rather, “with peace, with peace” (Isaiah 26:3). (Protect yourself with peace, and it is as though you created peace.) And if you say it is not under your control, the verse states: “Because you can rely on yourself” (Isaiah 26:3). And I already wrote for you in the Torah: “Its desire is for you, but you may rule over it…” (Genesis 4:7). Rabbi Simon said: Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, cause it to rejoice with matters of Torah, as it is stated: “If the inclination is near, protect yourself (titzor) with peace.” If you do so, I will ascribe to you as though you created (yatzarta) two worlds. (Interpreting titzor as “create” rather than “protect yourself.”) “Titzor peace” alone is not written here, but rather, “peace, peace. And if you say it is not under your control, I already wrote in the Torah: “Its desire is for you, [but you may rule over it].”
(Exod. 34:27:) AND THE LORD SAID UNTO MOSES: WRITE DOWN THESE WORDS. This text is related (to Hos. 8:12): SHOULD I WRITE THE FULL ABUNDANCE OF MY TORAH (i.e., including the Oral Torah) FOR HIM? When the Holy One came to give the Torah, he spoke it to Moses in order: the Scripture, the Mishnah, the Aggadah, and the Talmud. (Exod. R. 47:1; cf. above Tanh. (Buber), Gen. 4:6; Tanh., Gen. 4:5; Exod. 9:34; PR 5:1; yPe’ah 2:6 17a.) It is so stated (in Exod. 20:1): THEN GOD SPOKE ALL THESE WORDS. At that time the Holy One told Moses even what an advanced student would ask his teacher, as stated (ibid.): THEN GOD SPOKE ALL WORDS. After Moses had learned it, the Holy One said to him: Go and teach it to my children. Moses said to him: Sovereign of the World, write it down for your children. He said to him: I want to give it to them in writing, because it has been revealed to me that the peoples of the world are going to have dominion over them and take it away from them, so that my children would be like the peoples of the world. Then give them the Scripture in writing but the Mishnah, the Aggadah, and the Talmud orally. (Exod. 34:27): AND THE LORD SAID UNTO MOSES: WRITE DOWN < THESE WORDS >. This is Scripture. (Ibid., cont.:) FOR ORALLY IN (Al pi, literally; ON THE MOUTH OF. English translations would normally render al pi IN ACCORDANCE WITH, or something similar.) in the Mishnah and the Talmud, since they separate Israel from the peoples of the world.
Choose us out. This alludes to the mighty men who are fearful of sinning. And go out. That is, leave the protection of the clouds, and fight against Amalek tomorrow. Isi the son of Judah said: There are five verses in the Torah in which there are five words whose meanings are unclear: Lifted up, Cursed, Tomorrow, Made like almonds, and Rise up. (These words may be construed with what precedes or with what follows, yielding different meanings.) Shall it not be lifted up? might be understood as in the verse If thou doest well, shall it not be lifted up? (Gen. 4:7), but on the other hand, it might be understood as Shall it not be lifted up even if thou doest not well? (Gen. 4:6). Cursed might be construed as in the verse For in their anger they slew men, and in their self-will they houghed [an accursed] oxen (Gen. 49:6–7), or it may be construed as in the verse Cursed be their anger (ibid., v. 7). Tomorrow might be understood as in the verse Go out and fight with Amalek tomorrow, or it might be interpreted as in the verse Tomorrow I will stand (Exod. 17:9). Made like almond blossoms might be understood as in the verse And in the candlestick four cups made like almond blossoms (Exod. 25:34), or as in the verse Like almond blossoms the knops thereof (ibid.). Rise up might be understood as in the verse Behold, thou art about to sleep with thy fathers, and this people will rise up (Deut. 31:16) or as in the verse Sleep with thy fathers, and rise up (ibid.).
The thirteenth principle is that the light sins should be weighty in one's eyes from four angles: The first is that he should not look at the smallness of a sin, but rather at the greatness of the One who commanded it. The second is that the impulse is in control over the light sins, and that may be a cause to do them constantly. And then they will also be considered like weighty ones - when the punishment of all of the times [it is committed] are combined. And they compared it to a silk thread that is loose and weak; but when you combine it many, many times, it becomes a strong rope. And the third is that from his constantly doing the sin, it becomes like something permissible; and he will remove its yoke from upon him. So he will not protect himself against it and he will be considered from those that remove the yoke and are heretics for one thing. And the fourth is that if he defeats the impulse with something small, he will defeat it tomorrow with something big - as our Rabbis, may their memory be blessed, said (Shabbat 105b), "Anyone who breaks vessels in anger should be in your eyes as if he worships idolatry. For this is the way of the evil impulse: Today it says to you thus, on the morrow, it tells you, 'Go worship an idol.'" And it is stated (Genesis 4:7), "Is it not that if you do right, there is uplift, etc." Its explanation [starting with the end of Genesis 4:6] is: "Why has your face fallen? Is it not that if you do right" actions and repent to Me, "there is uplift" - like the usage (in Job 11:15), "Then, free of blemish, you will uplift your head." And it can be understood as an expression of forgiveness. "But if you do not do right, sin couches at the door" (Genesis 4:7): But if you do not repent from that which you sinned, it is not only this iniquity that will lay with you; but rather the impulse crouches at the door to make you sin in all that you do. And it will always defeat you, since it defeated you and trapped you [now] and it also caught you, and you did not repent. "And its urge is toward you," to lead you astray and it ambushes you at every instant. "Yet you can be its master," if you want to overpower it. Therefore you will be punished for the sin, since I gave you the ability to conquer your impulse.
Adonoy said to Kayin, Why are you angry? Why are you depressed?
And the Lord said to Kain, Why hast thou anger, and why are the features of thy face downcast?
| הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשׇׁל־בּֽוֹ׃ | 7 J | (Meaning of verse uncertain.) Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master.” |
Rather, with every mitzvah that a person performs, he fixes all the aspects of nefesh, ruach, and neshama, up until the highest point – the tip of the yud, (Although the Baal Shem Tov explicitly names the three lowest levels of the soul – nefesh, ruach, and neshama – he alludes here to still higher levels – the chaya and yechida. These five levels are alluded to in the four letters of the Tetragrammaton. The nefesh corresponds to the final hey, the ruach to the vav, the neshama to the first hey, the chaya to the yud, and the yechida to the small point at the top left of the yud – י) which is hidden and concealed. If the commandment requires action, making that the lowest level of the commandment, a person must still fix speech and thought. If it involves speech, then that is the lowest aspect of the mitzvah, and he still must fix voice and thought. (The Baal Shem Tov divides each mitzvah into three components. When the mitzvah is performed with speech, such as prayer or Torah study, then that is the lowest level. The two higher levels would then be voice (kol – undifferentiated sound) and thought.) Now, when a person thinks about performing a mitzvah, he still has no fear of the accusation of the “shells,” (Kelipot – forces of impurity and evil that oppose the performance of a mitzvah, by claiming that a person is not worthy to do it.) for they have no attachment to thought. However, when he verbalizes [his intention] to do a mitzvah, then there are Accusing Forces to hinder the mitzvah, for the “shells” draw sustenance from the place of speech. (See Likutey Moharan I:38,2, on the verse: “Sin couches at the door” (Genesis 4:7), alluding to the “door” of the mouth.)
The serpent which beguiled Eve and corrupted her is the embodiment of sexual lust. (Other expressions used for this in our holy literature are the “whirling stormwind,” the “spirit of madness,” and the “foolish woman.”) It is the way of the serpent to try to beguile the “spirit of holiness,” which is the Holy Tongue, and to insinuate its way into our speech. The holiness of language is bound up with sexual purity. Therefore the serpent constantly strives to corrupt our speech. It is written: “sin coucheth at the door” (Genesis 4:7). This refers to the serpent lurking in wait for man, trying to suck his strength by tripping him into sexual impurity. The evil inclination constantly tries to push one to sin. Its main force is directed to the area of sexual desire (Ibid. 4).
This corresponds to (Genesis 4:7), “Sin crouches at the door.” “At the door,” as in (Mikhah 7:5), “the doors of your mouth” of the Holy Tongue. Sin crouches [by the door/mouth] in order to draw sustenance from it.
< Bring a sledgehammer and knock down the door with the kotel — In other words, the advice> which is given for this is to “knock down the door,” which is the imagination, defilement. This is as in: Someone who comes to defile himself, the door is opened for him (Yoma 38b). It corresponds to (Genesis 4:7), “Sin crouches at the door.” [The imagination] is “knocked down” by means of the above mentioned Colors, which is the greatness of the Creator, as explained.
Now, this storm wind is the Great Accuser. From it come all accusations and tests. It is “after the d’varim (words),” for it draws sustenance from the spoken word when it finds an opening to tap—i.e., “sin [couches] at the door” (Genesis 4:7) ; and it is also written (Micah 7:5), “Guard the openings of your mouth.” And as is written in the Zohar (I, 119b): “Then, after the d’varim, the Lord tested Avraham” (Genesis 22:1).
{“If you do good, se’eit (there is uplift). But if you do not do good, lapetach chatat roveitz (sin couches at the door)” (Genesis 4:7) . } This is, “If you do good, Se’EiT”—an acrostic for Sephat Emet Tikon (“A truthful tongue abides”). “But if you do not do good, Lapetach Chatat Roveitz”—an acrostic for RaCheL, backwards. [Backwards indicates that it is] with face turned aside, an aspect of quarrel. She quarrels about the exile, because the nations of the world—“quarrelsome tongues,” “whose mouth speaks lies”—gain power.
"These are the records of the Tabernacle, the Tabernacle of the Pact, etc." For it is known that Torah is the names of the Holy Blessed One. The Name of the The Blessed One is, "Was, Is, and Will Be - Eternal, Alive, Everlasting for Eternity." And Torah is also this. So what does it mean that this was the time that the Tabernacle was made and what does it teach us about the path today? The Torah should be read in order to teach us to way we should go. Surely at every time and season the Torah is clothed for the needs of that particular time and season. There are those who say: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’." This is explained by way of a parable: A King who has wise children, capable of running the kingdom bring the King more satisfaction and joy than if he were to run the kingdom himself. We are the children of the Ever-Present, and this explains the phrase "No good comes to the world except through Israel." (Israel) makes a path to bring down the abundant flow to the lower realms. This is "Ascribe might to God, whose majesty is over Israel" (Psalm 68:35) Israel adds strength to the Entourage of Above, and the Angels do not sing praises above until Israel is singing them below. "When the morning stars sang together and all the divine beings shouted for joy" (Job 38:7). Israel is likened to the stars, and thus aroused all of the Heavenly beings there. This is the intention of the Creator that created all that is found because of Torah and because of Israel. The content of this intention of the Holy Blessed One was that each person of Israel would be a "Tabernacle" of the Holy Blessed One. As it is written (Exodus 25:8) "Make for me a Sanctuary and I will dwell within them. Within "it" is not written, rather, I will dwell within the children of Israel. "The Temple of the Lord, the temple of Lord are these. (Jeremiah 7:4). But isn't it impossible for a person to be a Tabernacle of Hashem while the Evil Inclination is within a person? "The couch is too short for stretching out" (Isaiah 28:20). )(Rabbi Yonatan) said: This bed is too short for two counterparts. (Yoma 9b) Thus it is said "Turn from evil" (Psalm 34:15) That a person should burn the evil from within him and thus it could be that Hashem Baruch Hu who is called, "The Lord is good to all" (Psalm 145:9) will reside inside of the person. This happens after a person fulfills "Turn from evil" and thus makes the repair that the "Good of the Lord" will be within you. “All the end-times have passed, and the matter [now] depends only on teshuvah” (Babylonian Talmud, Sanhedrin 97b). And what is teshuvah? For when a person was in his mother’s belly, God’s “candle burned over his head, and he saw from one end of the world to the other… and they taught him the entire Torah” (Niddah 30b); for he was a dwelling-place [mishkan] for Blessed God, and this is [the meaning of] the candle that was over his head. But after he came out of his mother’s belly sin crouches at the door (Gen. 4:7), and an angel comes and slaps him on the mouth and makes him forget so that he will have free will, so he will have reward and punishment. And a person must do teshuvah to bring God back to him as at the beginning. And this is [the meaning of] Then the LORD your God will turn back to your captives (Deut. 30:3) – it does not say “return,” but rather “turn back to,” meaning that after the teshuvah Blessed God will return to dwell [lishkone] within the person. Now, the essence of teshuvah is abandoning sin with a full heart and regret. For what is written in the Books, that fasts correct sin, is because it is impossible for him truly to abandon the sin and truly regret until after he has afflicted himself; and then his uncircumcised heart will surrender and he will be able to regret and abandon the sin truly. And the root of the matter lies in the human’s being created by God’s Word. And he is called “engraving” on account of his being surely hewn in supernal holiness. Now, when a person sins he is made into a corpse; for on account of the sin, Blessed God’s life-force left him. But after verbal confession, along the lines of (incomplete)*
“[God to Cain] If you do well, will it not be raised?” (Bereshit, 4:7) The first sin emerged in the world from the power of jealousy. Even though it seems clear that Cain had a reasonable complaint, for he was the one who was first moved to bring a sacrifice. It seemed to Cain that his brother Hevel, who brought a sacrifice afterwards, was doing it only because it was expected of him. Therefore Cain had a powerful grudge against against God. Yet in truth Hevel waited to bring his sacrifice until he understood the reason and even the secret of the avodah (service). Therefore it is not considered as if he was just bringing the sacrifice because his brother did. Therefore God appeared to Cain and asked him why he is so angry and despondent, for if Cain had no legitimate claim, God would not have appeared to him. In other words, if you improve your heart to yearn for an accepted avodah, without any jealousy or selfish motives, then it will be raised, or rather, elevated in your levels to the highest heights. “Raise” or seit in Hebrew signifies the priesthood, as in (Vayikra 9:22), “Vayisa Aharon,” “and Aharon raised,” meaning that you will serve according to your own yearning, but not according to the level of your brother, for each man has a level unto himself.
“… and if you do not do well, sin crouches at the entrance.” (Bereshit, 4:7) Man can only return to God is while he is still alive, for as long as he is alive the sin is not considered permanent, and he may still return. Yet, “at the entrance,” meaning when the vitality is drained from man, then “the sin crouches,” and he can no longer get up. This is as we find in the Gemara (Baba Batra, 74a), “Now the congregation of Korach are constantly saying, ‘Moshe is true and the Torah is true,’ but it does not save them from gehinom.” Their words are not coming from the depths of their hearts, and the attitude that one has in this world stays with him forever. If in their lifetimes they had said, “Moshe is true and the Torah is true,” God would have saved them.
The element of wind causes verbosity, and it is contingent whether it is for words of Torah or words of naught, etc... As to how they both can utilize the same capacities, this one for the good and this one for the evil, it is cited in Etz Hayyim 7:2 that the good inclination filters the purity of the blood, drawing the soul close, and the evil inclination the dregs. Now, ever since Adam’s sin, the evil inclination has mixed and become more deeply enmeshed within a person, and it even precedes the good inclination, for the evil inclination is present from birth, ‘sin couches by the door’ (Genesis 4:7.) and conquered the body and elements of a person. Therefore they are used to feeling physicality and desire. If a person would merely struggle with his desires and subdue his evil inclination so that it not seduce him, then the feeling and awakening of desires in his body, powers, and elements will continue to be seized by it. The evil inclination will have already conquered them and make use of them, to the extent that we could say that it is not the evil inclination alone which seduces him to evil but rather the person himself, in his foundations, is aroused towards evil, from the foundation of fire etc, as aforementioned.
However, without his [first reaching a spiritual level at which] the Commandments are nullified and no longer need apply to him, it is impossible for [the great man] to upturn the Decrees into Commandments. For example, all the negative Commandments like do not murder, do not commit adultery, do not steal - warnings which are not applicable to [the great man] in relation to the breaking of his lustful pursuit of all the physical attributes [since] he'd never use them for his personal needs whatsoever, but [rather] only for God. All actions for his personal needs are abhorrent to him as mud and feces, from which we need not warn any man to distance himself as he would in any case do so out of disgust. In this vein, King David, peace be upon him, said "and my heart is void within me". For a person of this ilk, for whom the Commandments need not apply, to him is revealed the reasoning of the Decrees, and the Decrees thus become as though Commandments. And this is what they of blessed memory meant that in the days of the Messiah the Commandments will be nullified "for the Land will be filled with Understanding of God", and they will possess a different Torah from the Decrees which will become as Commandments. And when a person goes from strength to strength, higher and higher, until he reaches and stands before the root of the whole Torah and Commandments which is "I am HaShem your God...", simple unity and infinite, he then crimps the wings of all the Commandments and Decrees, and they are all nullified. And this is the nullification of the Evil Inclination and elevation of it [back] to prior to the beginning of creation. For from where [else] does the Evil Inclination come? In truth, in the beginning and prior to the creation is the positive [Commandment(s)] "I am HaShem your God..." and [only] afterward the negative [Commandments]. But in [human] perception of the Commandments [the order] must be reversed - in the beginning to 'abandon evil' (negative commandments) and then 'do good' (positive commandments). For a man in his beginning is [in the aspect of] "a wild ass is born a man" - his [spiritual] level is very low and he needs to add from the mundane onto his holiness, higher and higher, until [he reaches] "I am HaShem your God..." And this is [the meaning] of the convert who came to be converted and wanted to learn the whole Torah [standing] on one leg. Meaning, [the whole Torah] in one self-sustaining construct. And in truth his lesson [should have been] that indeed the source of all is "I am HaShem your God" (as above). But the convert could not have understood the apprehension of [the positive] "I am..." if not by way of the negation prior ("And you shall not have"), in order that it be on his level, which begins very low. And this is why he said "The rest is commentary. Go study"; for the [actual] Commandment is [the positive form] "Love thy neighbor..." and the negated [form] "that which is hateful to you, do not do to another" - they are the Commandments "I am..." and "You shall not...", [respectively]. And in accordance with Rashi's understanding, this is "And these are the generations of Isaac the son of Abraham" for it is the order of creation and the meaning is that Isaac, who is the constriction (TzimTzum) and the boundaries (Gevurot), is the son of Abraham who is loving-kindess (Chesed) and simple unity. And from these, they propagated to the entire world. And this is what Rashi of blessed memory explained in that 'the generations are Jacob and Esav who are spoken about in the Section'. For as Rashi explained about Esav "he was made and fully developed with hair" on the day he was born. And as the Zohar states on the verse "When an ox or a sheep or a goat is born", immediately upon the day it is born it is called an Ox, in contrast to a Man. Although in reality [only] a man's materialistic attributes are [in fact] fully developed on the day he's born, as is said 'Sin couches at the door...of the elderly king and the fool'. And so on the day of his birth he was called Esav. Afterward Jacob's hand held onto Esav's heel, the meaning of which is that 'his hand' is [Jacob's] perception which is Lower Wisdom [represented by the letter] YuD - and this is YaDo/Hand. And afterward, from [the Lower Wisdom] he reaches Upper Wisdom and the Commandment "I am..." which is the simple unity. He who is of understanding will understand.
(218) "And how are the cities, are they open or fortified" (Number 17:19) - A complete person needs to test oneself regarding their nature, if they cling to God always, whether at home or outside, and if they are not hurt by their relationship with others, then they do not need solitude, they can just go about mixed with other human beings, maybe one will see something that needs a fixing, and one can also bring close others to the service of Hashem just as Avraham did. This is what I wrote regarding the verse "if in Sodom, among the city, are found fifty righteous" (Genesis 18:26), see there. And if one sees oneself that as soon as one leaves the door of the house of study, immediately "at the door sin crouches" (Genesis 4:7) then one should choose solitude. And this is "encampments", and the explanation of Rashi: "[Moses] gave over a sign to [the spies]: if they dwell scattered, they are strong since they rely on their strength. etc." Meaning, if one knows that one still clings [to Hashem] while scattered [among people], there is no need for solitude, one "lives in encampments". And if not, "in fortified cities" meaning, one should choose solitude.
הלא אם תיטיב שאת, the word שאת is to be understood as: “gift.” In other words, G-d promises Kayin a reward if he would change his attitude. The word appears in this sense in Genesis 43,34, where Joseph offers his brothers gifts. G-d is telling Kayin that when he will offer Him another offering, based on his changed attitude, it will be gratefully received by Him. On the other hand, if he will not change his attitude, he will find that Satan will constantly try to lead him into committing further sins. The whole sentence is a condensed version of G-d’s message to Kayin. Basically, G-d warns Kayin that words are not enough to rehabilitate himself, but that actions must reflect such words. Such verses, i.e. condensed versions, occur again, for instance in Genesis 4,15, כל הורג קין, “anyone daring to kill Kayin,” etc. The second half of the verse has been intentionally omitted as the first half makes its meaning clear. Compare also Samuel II 5,8, where David implies a reward for soldiers defeating the Jebusites in possession of the city of Jerusalem. [It was a most dangerous mission, considered as “mission impossible.” Ed.]) A different exegesis: G-d warned Kayin that if he were able to suppress his plan to kill his brother due to his jealousy, He could find it in His heart to reward him for his sin (of offering a sacrifice consisting of inferior produce). The word שאת being interpreted in the same manner as נושא עון, “downgrading a sin,” (Exodus 34,7). G-d added that if Kayin would not restrain his evil urge he would be punished for this. חטאת, “a punishable sin.” We find an example of this in Samuel I 28,10. (King Shaul who wished to speak to the spirit of Samuel, reassuring the witch that she would not commit a punishable sin by calling him from beyond the grave). If you (Kayin) were to say that Hevel is at liberty to flee and thus escape (Kayin’s) wrath, G-d explains to him that seeing that Hevel is his brother and has brotherly feelings for him, he would never dream, of having to escape to save his life from a murderous brother. [Very novel interpretation of ואליך תשוקתו. Ed.] If, on the other hand, you were to argue that Hevel being physically stronger than he, he would not have to fear you, G-d says that he, Kayin, would find means of neutralising Hevel’s physical strength, i.e. ואתה תמשול בו. In the ensuing conversation between the two brothers, Kayin told him that he would play the role of the senior brother, something that Hevel was not willing to accept. As a result of this, Kayin determined to kill him, losing no time to carry out his desire.
ואליך תשוקתו, “according to Rashi the word is from the root שקק, “sin, Satan, who is constantly yearning for you.” (in the negative sense of trying to trip you up.) You might argue that if this is the case, how could G-d punish a person for falling into this trap, G-d answers that He has given man the power to withstand such temptation to commit sins, i.e. ואתה תמשול בו, “but you are able to overrule him. (Satan).”Yet another exegesis, about the phrase: ואתה תמשול בך: “you, Kayin will outrank your brother in terms of your share in your parents’ inheritance and other privileges accruing to the firstborn.” (Compare Zohar Bereshit, 36) There is a story in Bereshit Rabbah about what Kayin and Hevel were at odds about. They were discussing how to divide up the earth between them, Hevel wanting all the movable property, and Kayin claiming the soil, as is written in Genesis 4,2 that “Kayin became a farmer whereas Hevel became a shepherd.” Kayin objected to Hevel’s flocks grazing on “his” earth. Hevel claimed that all the clothes Kayin was wearing had been “stolen” from the backs of his sheep. He told Kayin to disrobe, while Kayin told Hevel to vacate his land. This led to an altercation during the course of which Hevel was killed.
AND THE MAN. When Adam realized that he would not live forever he saw the need of perpetuating the human race. Eve concurred and therefore exclaimed, upon giving birth to a child, I have gotten a man with the help of the Lord. (God wanted the human race to go on. By producing a child Eve was doing God’s will, hence her remark (Krinsky).) Eve used the Tetragrammaton, and not the term Elohim, because the Lord’s spirit now rested upon the earth via the human race even as it does on the heavenly bodies. (Man is the only being on earth upon whom the Tetragrammaton rests. See I.E.’s comments on Gen. 1:26 and 2:12. The continuity of the human species insured that God’s spirit would rest upon the earth.) The term good (I.E.’s comment “the term good” is difficult. According to Krinsky, I.E. refers to Gen. 3:22, “To know good and evil.” Meijler emends millat (term or word) to milleh (filled). This would give: God filled the whole with good.) refers to creation as a whole. We thus read, And God saw everything that He had made, and, behold, it was very good (Gen. 1:31). Evil is found only in a part of creation. (According to Netter, Krinsky, Cherez and Weiser, I.E.’s point is to tell us that good refers only to the species; i.e., the species is eternal; however, the individual must die. Cf. Maimonides, Guide for the Perplexed, Part III, Chap. 10, and I.E.’s introduction to Ecclesiastes. In the latter I.E. maintains that the little evil found in the world is overshadowed by the preponderance of good in creation.)
SHALL IT NOT. Many commentators explain se’et (be lifted up) to mean thy sins will be forgiven. (Se’et means forgiveness as in noseh avon (forgiving iniquity) (Ex. 34:7). Cf. Onkelos and Kimchi.) However, it appears to me that se’et means thy face will be lifted up. For it is previously written, and his countenance fell (v. 5). And his countenance fell indicates shame, as in how then should I hold up my face (esah panai) (II Sam. 2:22). (Which shows that one who is ashamed cannot hold his face up.) The meaning of our verse is: if you will do good, then you will lift up your face. Surely then shalt thou lift up thy face (tissa fanekha) without spot (Job 11:15) is similar.
SIN COUCHETH. Some say that chattat (sin) is used here in place of avon (iniquity). (Scripture writes, Sin coucheth (chattat rovetz). The problem is that sin is a feminine noun and rovetz is a masculine verb. The phrase should read chattat rovetzet, hence the comment that chattat has been substituted for avon. They mean the same thing (Krinsky). The printed texts have chet. However, the Bible has chattat, Vat. Ebr. 38 has chattat, and we have followed suit.) There are also those who explain this clause to mean that thy iniquity (sin) will couch over thy grave at the day of judgment. They further explain the pronominal suffix of teshukato (its desire) as referring to Abel. Its meaning is, why are you wroth that I accepted Abel’s sacrifice since he is obligated to obey thee (ve-elekha teshukato), and thou art a ruler over him? (I.E. explains teshukah as meaning obedience. See his comment on Gen. 3:16. Cain was a “ruler” over Abel because he was the older brother. One cannot explain and unto thee is its desire as referring to iniquity since iniquity is not a person.) Others say that the pronominal suffix of teshukato (its desire) refers to the impulse (yetzer) even though this impulse (yetzer) is not mentioned in this verse. These commentators explain sin coucheth at the door as meaning that your sin lies in wait at the door of your house and is always with you. Others interpret door (petach) as referring to the door of the mouth, as in Keep the doors (pitche) of thy mouth (Micah 7:5). (Man can sin even with his mouth (Filwarg).) However, in my opinion the word chattat (sin) in sin coucheth at the door is in the construct, and it is the impulse of man’s heart that “coucheth” with him. (Chattat is in the construct with yetzer (impulse). However, the word yetzer is not in the text and has to be supplied by the reader. In other words, chattat is short for chattat ha-yetzer. This eliminates the problem of a feminine noun (chattat) having a masculine verb (rovetz). The clause should thus be understood: the sin of the impulse of your heart coucheth at the door; that is, it is always with you.)
AND UNTO THEE IS ITS DESIRE. If you will it, then your impulse (yetzer) will obey you. (I.E. explains teshukah (desire) as obedience (see note 14). Hence its desire means its obedience, the “it” referring to yetzer (impulse).) Additionally, you have the power to rule over it.
Meaning of verse uncertain.
The word "תשוקתו" in this context means "his desire." Another interpretation is "his urge." The verse in Genesis 4:7 is saying, "His desire is toward you, but you must master it." In the Midrash, it is explained that there are two desires: the desire of the wicked for sin, as it says "and to you shall be his desire," and the desire of the Holy One, blessed be He, for the people of Israel, as it says "I am my beloved's, and my beloved is mine; he feeds among the lilies."
.הלא אם תיטיב (מעשיך) שאת, “surely if you improve (your deeds) you will be forgiven.” The word שאת is similar in meaning to Numbers 6,26 ישא ה' פניך, “may the Lord lift His countenance toward you.” G’d chose this expression as it is the reverse of ויפלו פניו, “his face fell.”
ואם לא תיטיב, “but if you fail to improve (your deeds) you will find the sin at the very entrance of your grave.” G’d told Kayin that though in this life punishment may not be immediate, as you as you die you will be punished for the sins you committed and have not been punished for while on earth. This punishment will take place in the world of the souls. An alternative meaning of the words לפתח חטאת רובץ, may be that it is an allusion to the physical pain inflicted upon sinners even while they are in their grave. The words ואליך תשוקתו mean that you will have a natural disposition for listening to the evil urge; however, ואתה תמשל בו, “you are able to rule over it, control it.” If you want to listen to the voice of the יצר הטוב, “the urge to be good and to do good,” G’d promises that you will be able to counter the influence of the evil urge. This is what Solomon said in Kohelet 9,15: ומלט הוא את העיר בחכמתו, “and he saved the city through his wisdom.” He also said two verses previously that עיר קטנה ואנשים בה מעט ובא אליה מלך גדול וסבב אותה ובנה עליה מצודים גדולים ומצא בה איש מסכן חכם ומלט את העיר בחכמתו. “There was a small town with only a few inhabitants, and a mighty king came and surrounded it, and built great fortifications against it. Within that town there was a poor wise man who by his wisdom saved the town.” Solomon describes man‘s body as “a small town,” seeing man is perceived as a microcosm. The “few inhabitants” are a metaphor for the various cravings of man, both of his body and his animalistic life-force, נפש. The reason Solomon refers to these cravings as מעט,” is because though man has many cravings only a few of them will be satisfied. The “mighty king” is a reference to the evil urge who has at his command many assistants, i.e. the many and variegated cravings of man. These cravings are for the evil urge what an army with many troops is for a king. The words: “he surrounded it,” are a metaphor describing how the evil urge surrounds the entire body invading even our thought processes. The great fortifications are the wicked deeds already performed by man. The “poor wise man” is a simile for the יצר הטוב, the urge to be good, the שכל, intelligence; seeing that this urge has relatively few “assistants.” he is described as מסכן. He is generally very unpopular as we know from Proverbs 19,7 כל אחי רש שנאהו, “all the brothers of a poor man hate him.” This is why Solomon continues in Kohelet 9,16 ואדם לא זכר את האיש המסכן ההוא; “and no one remembers that poor man.” Solomon is also on record as saying there וחכמת המסכן בזויה ודבריו אינם נשמעים, ”the wisdom of the poor man is despised and no one listens to what he has to say.” When Solomon said that nonetheless this poor man saved the town by means of his wisdom, this is because a little truth sometimes goes a long way and is able to outweigh the efforts of the many wicked all of whose efforts are devoted to perverting the truth and to make the lies appear as if they were the truth. The matter is similar to a little light driving out darkness from a vast area which had previously been totally dark. I believe that Kayin’s sin was threefold. 1) He did not believe G’d when He told him in a prophetic vision that the system of reward and punishment was indeed applied truthfully throughout the universe. This is why the Torah continues —
הלא אם תיטיב שאת, when your heart will be good and your deeds will be of benefit for you. The meaning of such terms as כפרה, סליחה, is like נושא עון in Exodus 34,7. The scholar Rabbi Avraham Ibn Ezra explains the concept שאת mentioned in our verse as derived from נשיאה the lifting of something, the opposite of ויפלו פניו, Kayin’s face having “fallen.” G’d told Kayin that if he were to become good, mend his ways, then his face would be “lifted,” he could hold his head high. G’d Himself would raise his face for him. In Bereshit Rabbah 22,6 the words אם תיטיב שאת are understood as a blessing, whereas the words ואם לא תיטיב are understood as a curse, quoting Leviticus 20,19את עונם ישאו. Another approach, also taken from the Midrash: “if you will improve your ways I will forgive all your previous sins, if not the very sin you were guilty of will weigh even more heavily in the scale.” (seeing you have spurned My offer of forgiveness). Rabbi Berechyah, quoting Rabbi Shimon bar Ami, explained Psalms 32,1 אשרי נשוי פשע כסוי חטאה to mean: “hail the man who towers above (is higher than) sin,” as opposed to the sin which towers above man.”
ואם לא תיטיב לפתח חטאת רובץ, as if the Torah had written not in general terms לפתח, “at the entrance,” but לפתחך, “at your entrance.” The word רובץ, crouches, lies in wait, is in the infinitive to underline that the temptation to commit a sin is ever present for such people. Sin is a constant peril, an obstacle waiting to trip you up. It awaits you both coming and going. The apparent contradiction between the masculine mode רובץ, and the feminine mode for sin, חטאת instead of חטא, is a reminder of the evil urge, the נחש, the serpent, masculine, the force causing sin, being very powerful.
ואליך תשוקתו, its desire is centered on you; it is constantly engaged in trying to seduce you by making you stumble.
תשוקתו, a word meaning desire, greed, lust. The word also occurs in this context (more or less) in Song of Songs 7,11 ועלי תשוקתו, “His longing is for me.”
ואתה תמשול בו, he will have control over you only if you do not actively remove him (it) from your presence. If you want to, you can control it, govern it, resulting in your humbling it before you. By saying these words G’d demonstrated to Kayin the immense power inherent in his possessing free choice. Moses repeated this thought at the end of his life when in his parting speech he said to the Jewish people (Deut. 30,15) ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע. “See here, I have placed before you this day life, and the good, or death and the evil.” Moses added the admonition: ”choose the life!”
IS IT NOT THUS, IF THOU MENDEST ‘SE’EITH’. In the opinion of the commentators, (Reference is here to R’dak. So also in Onkelos.) this means there is a “lifting” or forgiveness of your sin. And in the opinion of Rabbi Abraham ibn Ezra it means a “lifting” of your face in contrast to [the question G-d asked of Cain]: Why is thy face fallen? (Verse 6.) For he who is ashamed presses his face downward. Similarly, it is said, And the light of my countenance they cast not down, (Job 29:24.) whereas one who honors him is as if he raises his face upward. This is the sense of the verses: Perhaps he will lift my face; (Genesis 32:21. Meaning, perhaps he will accept me.) Do not lift the face of the poor. (Leviticus 19:15. Meaning, do not respect the person of the poor in judgment, but judge in righteousness.) In my opinion the verse means: “If you will mend your ways you will have your rightful superiority in se’eith (dignity) over your brother since you are the firstborn.” And this is the meaning of [G-d’s question to him]: Why art thou wroth? (Verse 6.) For by virtue of his feeling ashamed before his brother, his face fell, and because of his jealousy of him he killed him, and now the Eternal told him: Why art thou wroth regarding your brother, and why is thy face fallen on account of him? Is it not thus! If thou mendest, you will have superiority in dignity over your brother, and if thou dost not mend, evil will come upon you not only because of him [your brother], for at the door of your house your sin lurks causing you to stumble in all your endeavors.
AND UNTO THEE IS ITS LONGING, for your sin longs to cleave to you at all times. Nevertheless thou mayest rule over it if you so desire, for you may mend your ways and remove it from upon you. Thus He taught him [Cain] concerning repentance, that it lies within his power to return anytime he desires and He will forgive him.
הלא אם תטיב IF THOU MENDEST — Its meaning is as the Targum gives it: “if thou wilt improve thy doings, thou shalt be forgiven”.
לפתח חטאת רובץ SIN CROUCHETH AT THE ENTRANCE — Right up to the door of your grave (until your death) your sin will be preserved.
ואליך תשוקתו AND UNTO THEE IS ITS LONGING — The longing of sin; it refers to the evil inclination. This is continually longing and desiring to make you sin.
ואתה תמשול בו NEVERTHELESS THOU MAYEST RULE OVER IT — If you desire to, you can gain the victory over it (Kiddushin 30b).
Nach der Akzentuation schließt mit רובץ ein Satz und mit ואליך beginnt ein zweiter Satz, der allerdings in einem Zusammenhang mit dem ersten stehen kann. Es steht ferner den Akzenten zufolge das לפתח הטאת רובץ in keiner näheren Beziehung zu יאם לא תיטיב als zu אם תיטיב und bezeichnet der Akzent auf תיטיב das folgende שאת mehr als Objekt, denn als Nachsatz zu תיטיב. Da nun נשא מנחה ein sehr gewöhnlicher Ausdruck ist, so könnte es daher sehr wohl heißen: Du magst ein gutes Opfer oder nicht ein gutes Opfer bringen, die Sünde ruhet vor der Tür. Allein da, wie wir sehen werden, in dem לפתח הטאת רובץ nicht sowohl die aus der Sünde drohende Gefahr, als vielmehr das Gegenteil ausgesprochen ist, so dürfte sich eine andere Auffassung empfehlen, die außerdem über den ganzen Vorgang ein helleres Licht verbreiten dürfte und in engem Zusammenhang zu dem Vorhergehenden steht.
Wir finden שאת in der Bedeutung einer bevorzugten Stellung, einer Würde, in Jakobs letztem Ausspruch über Reuben, und zwar spricht auch diese Stelle יתר שאת von dem Vorzuge der Erstgeburt und auch gerade in demselben Augenblicke, in welchem Reuben, der בכור, dieser Würde unwürdig erklärt wurde. Ganz ebenso hier. Kain hatte als Erstgeborner das Jahresopfer (מקץ ימים) gebracht. Darin wäre Hebel mitvertreten gewesen. Allein Hebel הביא גם הוא, Hebel sah in Kains Opfer nicht den Ausdruck seiner Gesinnung, er brachte daher auch ein Opfer und zwar ein anders gewähltes, einer anderen Gesinnung entsprechendes. Dieses Opfer war ein stillschweigender Protest gegen Kains Würdigkeit zur Erstgeburt-Würde — und Gott, indem er zu Hebel und nicht zu Kain sich wendete, hatte eben damit Hebels Würdigkeit und Kains Unwürdigkeit bestätigt; ganz so wie später zwischen Ahrons Erwählung und den erhobenen Ansprüchen der von Korah Aufgewiegelten die Entscheidung getroffen wurde. Dies verdrießt Kain und es schlägt ihn nieder. Gott aber spricht zu ihm: Warum verdrießt es dich, und warum schlägt dies dich so hoffnungslos nieder? (Ich habe mich ja nur לפי שעה, nur momentan zu Hebel und nicht zu dir gewendet. Es heißt, wie schon bemerkt, וישע und nicht ויפן). Es liegt noch in deiner Hand. Es kommt nur darauf an, ob du die dir durch Geburt und Stand — (denn allerdings, wie bemerkt, ist der Ackerbau der vorzüglichere, der Bestimmung des Menschen an sich voller entsprechende) — zukommende bevorzugte Stellung zum Guten verwenden werdest oder nicht.
לפתח חטאת רובץ. Man möge sich aber für welche Auffassung des הלא אם תיטיב וגו׳ auch immer entscheiden, jedenfalls scheint das לפתך חטאת רבץ ואליך תשוקתו וגו׳ eine höchst beklagenswerte Mißdeutung gefunden zu haben, gegen welche man sich nicht laut genug erheben kann. Wie hat man nicht in gewissen Kreisen diese Stelle zum Stützpunkte der Theorie von einem "bösen Prinzip" gemacht, das "nach der Bibel" wie ein Raubtier auf den Menschen lauern soll, voller Gier, ihn zu bewältigen und "zum Falle zu bringen!" Und doch enthält die Stelle vor dem Forum einer besonnenen, gründlichen Erwägung das gerade Gegenteil!
Man vergleiche sämtliche Stellen, in welchen רבץ von Tieren vorkommt. Nicht eine einzige findet sich, in welcher es eine lauernde Stellung bedeutete. Ausnahmslos bezeichnen sie vielmehr gerade das friedlichste, ungestörte, und zu keiner Störung angeregte Ruhen. Ebenso ist תשוקה nicht nur nirgends der Ausdruck einer feindlichen Gier, sondern es ist vielmehr die Sehnsucht nach einem höchsten Gut, die hingebendste Sehnsucht der Liebe! אני לדודי ועלי תשוקתו "ich bin meines Geliebten und seine Sehnsucht ist nach mir," singt das hohe Lied der Lieder. Zum Glück steht ohnehin wenige Verse zuvor ganz derselbe Satz mit denselben Ausdrücken: ואל אישך von dem Verhältnis des Weibes zum Manne, mit welchem doch תשוקתך והוא ימשל בך gewiß nicht ein ewiger Kriegszustand bezeichnet sein soll, daß etwa das Weib immer darauf lauere, den Mann zu bewältigen, der Mann aber, als der Stärkere, den Sieg davontrage; vielmehr ist ja damit die Sehnsucht eines liebenden Weibes gezeichnet, das eben in der sich unterordnenden Hingebung an die Bestrebungen und die Leitung des Mannes die Vollendung des eigensten Daseins findet. Und zehn Verse weiter sollten dieselben Worte in derselben Zusammenstellung das gerade Gegenteil aussprechen? Sicherlich nicht!
Wohl ist hier חטאת, die Sinnlichkeit, רובץ, männlich gezeichnet. Du darfst ihre Kraft nicht unterschätzen. Sie hat die Kraft, dich zu beherrschen, allein sie bleibt ruhig vor deiner Türe. Sie kommt nicht von selbst zu dir herein. Wenn sie bei dir heimisch werden, ja zuletzt dein Hausherr werden sollte, so mußt du sie zuvor zu dir hereingeladen, ihr den Stuhl an deinen Tisch gestellt haben. Von selbst bleibt sie ruhig vor deiner Tür. Ja, ihr ganzes Verlangen geht dahin, daß du sie beherrschst und leitest! Gott hat der Sinnlichkeit Reiz für dich verliehen, nicht damit sie dich, sondern damit du sie beherrschest und leitest; nicht unterdrückest und ertötest, sondern תמשל, regierest, über sie waltest und sie leitest. Das ist ihr ganzes Ziel und ihre Bestimmung. Indem du sie beherrschst und leitest, erreicht sie ihre Bestimmung, darum sehnt sie sich danach. Hat ja der Mensch nicht eine einzige Anlage, die an sich gut oder bös wäre. Es kommt ja alles nur auf die sittliche Verwendung an. Und wahrlich der Reiz, den das Sinnliche für den Menschen hat, ist nicht das am wenigsten Heilvolle, ja Notwendige für seine hohe Bestimmung. Wäre alles Gute süß und alles Schlechte bitter, unsere ganze Tugend wäre nichts als die unfreie Befolgung sinnlicher Reize, wir wären unserer ganzen Menschen-Hoheit verlustig. Und gerade auf richtige, d. h. gute Leitung und Verwendung unserer sinnlichsten Anlagen sind die höchsten Zwecke unseres hieniedigen Daseins gegründet. Es soll daher in Wahrheit zwischen dem Menschen und seiner Sinnlichkeit ein solches Verhältnis stattfinden, das demjenigen zwischen Mann und Weib nicht unwesentlich ähnlich ist. Der Mensch soll sich mit der Sinnlichkeit frei vermählen, um mit ihr, unter seiner Leitung, die höchsten Zwecke zu vollbringen. Nicht umsonst hat das göttliche Wort über beide Verhältnisse daßelbe mit den gleichen Ausdrücken ausgesprochen. Ja, es wäre nach allem diesem möglich, daß der ganze Satz nichts anders heiße, als: Siehe, ob du sie zum Guten oder nicht zum Guten aufnehmen werdest, dazu wartet die Sinnlichkeit vor deiner Tür, und ihre Sehnsucht nach dir ist dahin gerichtet, daß du sie beherrschest. Denn in der Tat hat נשא ja auch die Bedeutung von "zu sich nehmen" wie לא המור אחד מהם נשאתי, ja, es bezeichnet ganz eigentlich auch das zu sich ins Hausnehmen der Frau in die Ehe: וישאו להם נשים מואביות (Ruth 1, 4) und sonst.
Diese Sehnsucht der Sinnlichkeit nach Erreichung ihrer Bestimmung durch Unterordnung unter die Herrschaft des Menschen drücken die Weisen durch das schöne Wort aus: יורד ומסית עולה ומשטין, "die Sinnlichkeit kommt von Gott und reizt den Menschen, und wenn der Mensch ihren Reizen erlegen, steigt sie hinauf und klagt ihn dessen vor Gott an"; denn sie hat ihn nicht gereizt, damit er ihr erliege, sondern damit er sie frei überwinde und unter seine Herrschaft nehme. Ganz diese Ansicht spricht aber ר׳ סימון in ב"ר zur Stelle aus: ׳אם בא יצרך להשחיקך שמחהו בדברי תורה שנא יצר סמוך תצור שלום ואם עשית כן מעלה אני עליך כאלו בראת את ב עולמות תצור שלום אין כתיב כאן אלא שלום שלום א״ת שאינו ברשותך כבר הכתבתי בתורה ואליך תשוקתו וגו׳. "Wenn die Sinnlichkeit kommt, dich zur Sünde zu reizen, so erfreue du sie mit Worten des Gesetzes; denn es heißt: mit der durch dich getragenen Sinnlichkeit wahrst du Frieden, und dann hast du das Verdienst, Schöpfer beider Welten zu sein, denn es heißt nicht einfach Frieden, sondern zwiefach Frieden. Und glaubst du, sie sei nicht in deiner Gewalt, so hat Gott schon in seinem Gesetze es ausgesprochen: ihr Verlangen geht nach dir, daß du sie beherrschest."
משל Grundbedeutung: aussprechen was etwas ist und soll, Charakter und Bestimmung aussprechen. Daher: gebieten. Der מושל weist jedem an, was er sein und tun soll. Es ist also keineswegs gleichbedeutend mit כבש, bezwingen, unterjochen, es ist vielmehr leiten und walten. Daher auch משלי שלמה: Sprüche, die uns sagen, was die Menschen und Dinge sind und sollen. So im allgemeinen. Ganz besonders heißt aber משל daher auch ein solcher Ausdruck oder Satz, der nicht in eigentlicher Bedeutung steht, sich nicht auf die darin genannten Dinge selbst bezieht, sondern sie nur zur Veranschaulichung allgemeiner Beziehungen gebraucht, um dadurch den Charakter oder die Bestimmung anderer Dinge zu bezeichnen, d. i. Gleichnis.
הלא אם תיטיב, if only you improve yourself you will also be welcome in My eyes.
שאת, every lofty level of greatness is lying in wait for you, ready to become yours,
ואם לא תיטיב לפתח חטאת רובץ, however, sin is also lying in wait for you if you will add further intentional sin to the already performed unintentional sin. This is the way of the evil urge, that once you give into it, it will forever be ready to tempt you again.
כי אליך תשוקתו, “for it longs for you due to its very nature. It too is anxious to satisfy its desires, its aspirations every day.”
ואתה תמשול בו, it is within your power to overcome the power of the evil urge thanks to the צלם אלוקים, the divine image with which you have been provided at birth. This conforms to our sages in Sukkah 52 who have taught that were it not for this צלם אלוקים, which represents G’d’s assistance against the evil urge, there would be no way man could cope with temptation. This is what David meant in Psalms 37,33 ה' לא יעזבנו בידו ולא ירשיענו בהשפטו, “the Lord will not abandon him to his power; He will not let him be condemned in judgment.”
Your grave. Rashi is answering the question: Why does it say, “At the opening?” [The judgment of] being sentenced to Gehinom has no “opening”! Thus Rashi explains, [it refers to] “The opening of your grave,” i.e., the pain of being put in the grave.
Truly, if you do good, you will be elevated. If you improve your deeds and behave properly, you will be elevated. This phrase might be an indication that Cain did not bring his offering wholeheartedly, or that he did not select his choicest produce, as expounded by the Sages. And if you do not do good, remember that sin crouches at the entrance. Beyond the very existence of evil is the concept of sin, which is the introduction of evil into the world through the deeds of man. In this figurative representation, sin is depicted as a living creature that prowls at an entrance and seeks to enter. Behind this verse lies the perception that when a person acts properly, he thereby prevents sin from controlling him, while if he does not, even if he does not actually perform evil, sin crouches at the entrance. And its desire is for you. In contrast to the common perception of man as the one who desires to sin, the verse describes the personified sin as seeking to control man. But you may rule over it. It is within man’s potential to rule over sin. He must keep in mind that sin is ever present, and that it seeks to build itself and grow powerful by attaching itself to him. As long as man is the one in control, and he does not let it conquer him, his existence is assured.
הלא אם תיטיב שאת, “indeed when you will be good there will be a reward (forgiveness).” According to Rashi the meaning of the word שאת is similar to נושא עוון ופשע, “Who forgives sin and deliberate affronts.” (Exodus 34,7) According to Ibn Ezra the meaning of the word is “raising,” such as the lifting or raising the face of someone who feels ashamed because he has been rejected and buries his face in his hands so as not to display his shame. According to Nachmanides G’d tells Kayin that if he will be good he will even outrank his brother Hevel in G’d’s esteem, seeing that he is the first-born, after all. If, on the other hand, (remainder of our verse) Kayin were not to improve his ways, he would not only experience this humiliation but others would follow and dog him all his life. The reason is that he provided an entrance for the evil urge through his misguided conduct.
However, there is a second group of people, those who lead a life totally lacking in direction and purpose, imposing no restraint on the bestial part of their nature. These people are described by Solomon (Proverbs 2,14) as "enjoying doing evil." Such people can cheer tightfistedness at the same time as they cheer wastefulness, as long as the objective of both is wicked and evil. Yotam in chapter nine of the book of Judges, describes these people when he lambasts the citizens of Shechem in the famous parable of the thornbush being elected as king of the trees. Although this category of people is united by a common denominator, they do not share unity of purpose and are therefore at odds with one another. Their apparent common purpose masks the diversity of their personal lust and depravity. The opposite is true when one observes apparent dissension among pious people, whose dissension does not concern fundamental objectives, but merely the methods to be employed in order to achieve their common objectives. Just as an oriental would honour a king by not appearing in the king's presence with his head uncovered, whereas an occidental would not appear before a king until he had first removed his headgear, the common denominator being that both desire to pay homage to the king, so pious Jews may sometimes disagree on the means of honouring G-d, but their disagreement stems from their desire to honour G-d. What unites them therefore, is far more formidable than what divides them. The opposite is true of wicked people, who are only interested in themselves, and whose union when there is such is merely organizational, not organic. Compare the discussion on “eylu ve-eylu divrey elokim chayim,” both versions are words of the living G-d and are true (Chagigah 3). This is why the Mishna in Avot 5,20 teaches that all disagreements which have as their objective the promotion of matters spiritual, will endure, meaning both parties involved will achieve their purpose. Hillel and Shammai's arguments were all centred on the desire to perform the will of G-d. This is also demonstrated in Joshua Chapter 22 after the tribes residing on the East bank of the Jordan had erected an altar. After it had become clear to the other tribes that their motivation had been pure, not divisive or idolatrous, not only was civil war averted, but good relations were restored.
The Talmud Sanhedrin 22 states that anyone whose "first wife dies, is as if the temple had been destroyed in his lifetime." Rabbi Alexander compares such a tragedy to someone having lost his eyesight, the world becoming dark for him. Rabbi Abahu says that a person experiencing such a trauma loses his ability to make sound judgments. It is clear that neither of the three Rabbis quoted, refers to the natural physical wife, i.e. what we have termed "the second mating." It must refer to someone who has lost his mazzal, i.e. who has corrupted it. What the Rabbis are talking about is that just as we have a tradition that the wicked are called "dead" already during their lifetimes (Berachot 18), so in this example they are referring to those who have abused their G-d given endowments to the point that they have forfeited them. Our Parshah, though obviously dealing with the "second zivvug,” mating, may nonetheless contain some allegorical comments about the first zivvug. When the "lives" of Sarah are described, this may be a reference to the fact that Sarah had converted her original mazzal into the kind of personality that "lived" on, beyond physical death, inspired her husband for the rest of his natural life, not to mention her son. The fact that man is able to overcome the mazzal, i.e. zivvug rishon, may be hinted at in the verse "and to the woman He said, ‘Towards your man (husband) will be your inclination, and he can be in charge of you.’" (Genesis 3,16). If we view "woman" in this verse as the "first zivvug,” the meaning is "although it is your tendency to exert influence over your partner, he in turn can exercise control over you" (if he tries).
Shemot Rabbah 7 states that G-d revealed the course of events to Moses so that the latter would not be dumbfounded by the apparently counterproductive results of his mission to Pharaoh. Even so, Moses was appalled, asking G-d: "Why have You caused things to get worse since I have come to Pharaoh?" This is what Solomon meant in Kohelet 7,7, "Oppression causes the wise to become foolish." Even a Moses can become confused in his faith when confronted by excessive oppression and apparent injustice. At any rate, G-d ascribes Pharaoh's obstinacy to Pharaoh himself, not to Divine interference. Maimonides's reason for Sichon King of the Emorites having been denied the exercise of free will when he denied the Israelites passage through his country seems inadequate. Why was his sin worse than that of the kings of Edom and Moab who did not have their freedom of choice interfered with according to Maimonides (compare Deuteronomy 2,30)? Most difficult however, is the thought frequently expressed in scriptures that the gates of repentance are never closed (Jeremiah 3, Psalms 25, to quote but a few).
Lastly, the "kind deeds" parts of his statement is contained in the very fact that forgiveness and atonement are possible, and are granted by G'd. He who is aware of the inherent weakness of man, has generously made provision for man's rehabilitation. It is not a Jewish characteristic to indulge in wholesale killing, even if great wrongs have been committed. The Torah has to exhort us not to have mercy in such cases as the ir hanidachat, the city whose majority have indulged in idol worship, whose inhabitants have to be executed. The Torah therefore emphasizes that administering the death penalty has as its objective to turn aside G'ds wrath against those who tolerate wrongdoing. This is proof that were it not for this consideration, we might not administer a death penalty at all. Kings who desire the adulation of their subjects, certainly indulge in generosity when sinned against. Even Haman had to keep secret the identity of the people he wished to murder, and not use the word "murder," but "destroy," meaning "neutralise," so as not to offend the sensibilities of the king. Another motivation for generosity is that forestalling the desire for revenge by his subjects, as well as fear to trigger hostile action by those to be killed. He who feels threatened, will try to act in self defense. Ahasverus, who had shown that he craved popularity by throwing lavish banquets, had no choice but to execute Bigtan and Teresh. He executed Haman when he had become aware of the latter's machinations. Heretofore he had put quite a different interpretation on what Haman had meant when the latter had asked permission le-abdam, to destroy them, (compare story in megillat Esther) Being generous and forgiving is therefore seen as a character trait that is conducive to self-preservation. It keeps civilisation going. The King of Kings certainly does not desire mass death of His subjects, but wishes to inspire teshuvah, repentance, through the retribution exacted from the few. G'd, who had first considered creating the universe by using the yardstick of justice, i.e. midat hadin, had reconsidered when He realised that the world would not be able to endure on that basis. This is because no man could be expected never to sin. (Bereshit Rabbah 12) This is why when the Torah relates the story of creation a second time in chapter 2,4, we find that G'd has acquired a new attribute in addition to elokim. He is now also called hashem, "the merciful One." These two attributes of G'd are reflected in the two holy days Rosh Hashanah, and Yom Kippur, i.e. New year's day and Day of Atonement. The former reflects the din, justice aspect of G'ds rule, the other the rachamim, mercy aspect. On the former day everyone is judged according to his "present" state. Even the beynonim, the people whose merits are balanced by their errors, debits, are treated according to the yardstick of justice, since G'd waits until the Day of Atonement to see which way the scales will tip at that time. However, repentance is accepted from all on Yom Kippur, meaning that G'd relaxes the rule of strict justice. This is what is called lifnim mishurat hadin. The hint in scripture confirming that this is so, is found in Psalms 47,6, Elokim arose at the sound of truah, but Hashem at the sound of the shofar. Since the term truah is found in the Torah in connection with Rosh Hashanah, whereas only the term shofar is found in connection with Yom kippur, the hint is reasonably clear. If, as we said before, Samael, i.e Satan, has no control over man on Yom Kippur, as long as man exploits the day properly, it follows that he who ignores the opportunity presented by that day will fall irretrievable victim to Samael. This is the "bribe" that G'd gave to Satan. The attribute of mercy, when ignored, causes utter destruction of the soul for all those who have ignored it. A hint of all this is found in the numerical value of the word "Satan." It adds up to 364, i.e. Satan has control on 364 days of the year, not on the 365th day, the Day of Atonement. (Yuma 19) The last sentence in the Yom Kippur service (16,34) is to remind us that the function of Yom Kippur is not affected by the existence or non existence of the holy Temple and the ability to offer the sacrifices. The need is for penitence brought on through innuy, discomfort. The day alone does not achieve atonement.
The reason that sins committed between different human beings are not subject to atonement of Yom Kippur is, that any sin in which man's body is the major party, can only be atoned for by that same body making the appropriate restitution. When reconciling oneself with one's fellow man, it is the senior person, the scholar, who must make the first move, just as Abraham had done with his nephew Lot. (Genesis chapter 13)
The reason the Talmud discusses the exact nature of the teruah sound at great length, (Rosh Hashanah 32) is to show the importance attached to the value of external stimuli to achieve a certain frame of mind. Just as we are told in Kings II 3,15, that a certain frame of mind is necessary to achieve prophetic visions, -Elisha had to listen to music to achieve that frame of mind,- and just as we find David playing music when transporting the holy ark, (Samuel II 6,5) the frame of mind we are supposed to be in on Rosh Hashanah requires the sounds of a different instrument, i.e. the shofar. Since the prophet Amos proclaims "who does not tremble when the shofar is sounded?," we get the idea. (Amos 3,6) Blowing trumpets is not prescribed for this day. In fact, if someone manages to blow the shofar in such a manner that its sounds would be like real music, he has not fulfilled his duty. All this lends weight to the discussion in the Talmud about which is the right sound to be produced. Its is a wailing sound, kind of a sigh; the halachic decision is to arrange all the sounds in such an order as to insure that at some stage or other the correct sequence of tekiyah -teruah-tekiyah has been blown.
Sunlight is a gift bestowed on everyone, yet, unless one is equipped to receive it through normal channels, one may not benefit from it. Anyone whose eyes are defective, may fail to benefit from the rays of the sun and remain blind. Torah, i.e. spiritual light, is provided for man, but it too requires channels that are primed to receive it, understand it and make use of it. Ner mitzvah, the commandment being a lamp, refers to the local illumination achieved through performance of an individual mitzvah, whereas Torah or, the Torah is Light itself, refers to the spiritual illumination provided by Torah in its entirety, since it has the ability to bathe the whole human personality in its spiritual light. Priming one's antenna, however is necessary, else the impact of all that spiritual light goes to waste. When we are told that the unborn infant is exposed to the total teachings of Torah, only to forget same the moment he is born, this means that while as yet unborn, man's potential is unimpeded by negative influences, and he can absorb all the spiritual light offered. Entry into our world however, poses a formidable screen, nullifying at least temporarily the lessons previously absorbed. Only application by man can restore the former ease for receiving Divinely inspired teachings. The infant is sworn to become a tzaddik and not a rasha. Whatever is acquired by man's intellect, is no more than the recollection of what he had learned while still in the womb of his mother. When one tells a wealthy man that he is rich, this does not prevent him from trying to amass still greater wealth. Similarly, when a person is told that he is a tzaddik, righteous person, he must continue to view himself as being almost a rasha, and keep up his efforts to become even more perfect spiritually. Our sages advise that one should strive for refinement of one's character traits with the same energy that one applies to the effort to acquire transient values. The soul has five characteristics that liken it to the Almighty. (Berachot 10) David praised G'd in respect of these five characteristics of the soul in Psalms 103 and 104. 1) G'd sees without being seen; similarly, the soul sees without being seen. 2) Just as G'd fills the universe, so the soul fills the body. 3) Just as G'd feeds the universe, so the soul feeds the body it inhabits. 4) Just as G'd is pure, so the soul is pure. 5) Just as G'd resides in the innermost chamber, so does the soul. May he who possesses the above five characteristics come and bless Him who possesses these five characteristics. We are commanded in Deut. 4,15, "take good care of yourselves, for you have seen no manner of form on the day the Lord spoke with you at Chorev out of the fire." This means that we are to kindle His light, the invisible one, to perfect it, so that G'd in turn who holds our life in His hands (your light) will preserve it. Concerning the soul sustaining the body, compare Psalms 146,4, "when his spirit departs, he returns to his soil." G'd is called the chay olamim, the "eternally living," in the words of Maimonides, since He is to the world what the soul is to the body. The essential difference between Jewish philosophy and that of other religions is that we believe that the soul starts out by being pure, and needs to be kept that way by means of observing G'ds commandments. This is facilitated by reverence for G'd, belief in His existence, His power etc. Other religions believe that man is equipped with a tainted soul, (due to the sin of original man) and has to be cleansed and purified. The order of the ten commandments supports the view of Solomon in Kohelet 12,13, "fear the Lord, and observe His commandments." First there has to be a fundamental reverence for the Lord, only afterwards can the observance of His commandments become meaningful. For that reason, the decalogue starts with the statements "I am the Lord your G'd," and "you must not have any other deities."
Therefore, it is proper for you to be on your guard against him. Do not fulfill the slightest of his requests. Rather, let it be big in your eyes the smallest of the smallest victory over him, or the least increase of your power over him, so that you will gain a step for defeating him on higher ground. For his lust [to destroy] you will soon return, but he will not be capable of standing up to you when you stand firm against him as written: "he will desire in you, but you will rule over him" (Gen.4:7).
When this idea is sufficiently indicated, the author begins to reflect on it: one opinion Job is represented to hold, whilst other opinions are defended by his friends. I will further on expound these opinions which formed the substance of the discussion on the misfortunes of Job, caused by the adversary alone. Job, as well as his friends, were of opinion that God Himself was the direct agent of what happened, and that the adversary was not the intermediate cause. It is remarkable in this account that wisdom is not ascribed to Job. The text does not say he was an intelligent, wise, or clever man; but virtues and uprightness, especially in actions, are ascribed to him. If he were wise he would not have any doubt about the cause of his suffering, as will be shown later on.
The Hebrew, satan, is derived from the same root as séteh, “turn away” (Prov. 4:15); it implies the notion of turning and moving away from a thing; he undoubtedly turns us away from the way of truth, and leads us astray in the way of error. The same idea is contained in the passage, “And the imagination of the heart of man is evil from his youth” (Gen. 8:21). The theory of the good and the evil inclinations (yeẓer ha-tob, ve-yeẓer ha-ra’) is frequently referred to in our religion. Our Sages also say, “Serve God with your good and your evil inclinations.” (B. T. Ber. 57a.) They also say that the evil inclination we receive at our birth: for “at the door sin croucheth” (Gen. 4:7), as is distinctly said in the Law, “And the imagination of the heart of man is evil from his youth” (ibid. 8:21). The good inclination, however, comes when the mind is developed. In explaining the allegory representing the body of man and his different faculties, our Sages (B. T. Ned. 32b) said: “The evil inclination is called a great king, whilst the good inclination is a child, poor, though wise” (Eccles. 9:14). All these sayings of our Sages are contained in their writings, and are well known. According to our Sages the evil inclination, the adversary (satan), and the angel [of death], are undoubtedly identical; and the adversary being called “angel, “because he is among the sons of God, and the good inclination being in reality an angel, it is to the good and the evil inclinations that they refer in their well-known words, “Every person is accompanied by two angels, one being on his right side, one on his left.” In the Babylonian Gemara (Shabbath 119b), they say distinctly of the two angels that one is good and one bad. See what extraordinary ideas this passage discloses, and how many false ideas it removes.
And if he lets his voice be heard, then immediately: (Gen. 4:7) ... sin crouches at the entrance... And not only that, but he is of little faith. And not for nought did the earlier sages establish: ‘those who raise their voice in prayer are of little faith’. (BT Berakhot 24b)
That lock is opened with a key, because: (Gen. 4:7) ... sin crouches at the opening (petaḥ) ... That sin will be removed, and the gate will be opened. It is this that is written: (Ps. 118:20) This is the gate of Y”Y... And they will see Shekhinah there, of whom it is stated: And this (zot) (Malkhut) , (Ruth 4:7) used to be (le-phanim) the manner in Israel...
"And Jacob dwelt in the land in which his father sojourned, in the land of Canaan" (Beresheet 37:1). Rabbi Chiya opened the discussion with the verse, "Many are the afflictions of the righteous, and Hashem delivers him out of them all" (Tehilim 34:20). Come and behold, how many enemies a man must face from the day that the Holy One, blessed be He, gives him a soul in this world. As soon as man comes into the world, the Evil Inclination is immediately ready to join him, as it is written, "sin crouches at the door" (Beresheet 4:7), because that is when the Evil Inclination associates with him.
"And Jacob sent messengers..." (Beresheet 32:4). Rabbi Yehuda began the discussion with the verse, "For He shall give His angels charge over you, to keep you in all your ways" (Tehilim 91:11). This verse has already been explained by the friends. When man is born, the Evil Inclination enters with him and constantly denounces him, as it is written, "sin crouches at the door" (Beresheet 4:7). What is meant by "sin crouches"? It refers to the Evil Inclination. "at the door" means at the opening of the womb at a person's birth.
"Better is one lightly esteemed" means one who does not follow the Evil Inclination, and does not act haughtily but humbles his spirit, heart, and will before the Holy One, blessed be He. Then the Evil Inclination becomes his servant, as it cannot control him. On the contrary, the person controls it, as it is written, "Yet you may rule over him" (Beresheet 4:7).
“And your desire shall be for your husband” – there are four desires. The desire of a woman is only for her husband, as it is stated: “And your desire shall be for your husband.” The desire of the evil inclination is only for Cain and his counterparts, as it is stated: “[Sin crouches at the entrance,] and its desire is for you” (Genesis 4:7). The desire of rain is only for the ground, as it is stated: “You remember the earth and fulfill its desire…[the streams of God are full of water]” (Psalms 65:10). The desire of the Holy One blessed be He is only for Israel, as it is stated: “His desire is for me” (Song of Songs 7:11). Another matter, “his desire [teshukato] [is for me]” – we are exhausted [tashim], but even though we are exhausted, we hope [mekavim] for the salvation of the Holy One blessed be He, and we declare the unity of His name each day. Another matter, “and your desire shall be for your husband” – when a woman is sitting on the birthing stool, she says: ‘I will never be intimate with my husband anymore.’ But the Holy One blessed be He says to her: ‘You will return to your desire, you will return to desiring your husband.’ Rabbi Berekhya and Rabbi Simon said in the name of Rabbi Shimon ben Yoḥai: Because her (Referring to the woman who has just given birth.) heart fluttered, that is why she brings a fluttering offering – two turtledoves or two young pigeons. (Leviticus 12:8.) “And he shall rule over you” – Rabbi Yosei HaGelili said: One might think that this means dominion in every sense. Therefore the verse states: “[When a man has taken a new wife…he shall cheer his wife whom he has taken. He shall not yaḥavol the upper and lower millstones” (Deuteronomy 24:5–6). (Yaḥavol is usually understood here as taking an object for collateral for a loan. The Midrash interprets the word in its more usual sense, to injure, and it interprets the millstones as a metaphor for one’s wife (see Ibn Era on Deuteronomy 24:6). Thus the verse forbids physical aggressiveness against one’s wife. ) There was an incident involving a certain woman from the Tevaryanus family who was married to a robber, and her husband mistreated her. The Sages heard, and they went to her house to rebuke him. When she came before the Sages, she took out before them a golden candlestick with an earthenware lamp upon it, (This symbolized the coarse man upon the gentle woman.) affirming what is stated: “And your desire shall be for your husband.” (No matter what, she desires him.)
“The Lord turned to Abel and to his offering” – He was contented with him [personally]. (Abel and his offering are listed separately, and of both it is stated that God “turned toward” them.) “But to Cain and to his offering He did not turn. Cain was very incensed, and his face became downcast” (Genesis 4:5). “But to Cain and to his offering He did not turn” – He was not contented with him. “Cain was very incensed (vayiḥar), and his face became downcast” – it became like fire. (Vayiḥar can also mean “he was burning.”) “The Lord said to Cain: Why are you incensed, and why did your face become downcast?” (Genesis 4:6). “Truly, if you do good, it will be lifted up, and if you do not do good, sin crouches at the entrance and its desire is for you, but you may rule over it” (Genesis 4:7). “The Lord said to Cain: Why are you incensed, and why did your face become downcast? Truly, if you do good, it will be lifted up [se’et]” – blessing, as it says: “Aaron raised [vayisa] his hands toward the people, and blessed them” (Leviticus 9:22). “And if you do not do good,” there will [also] be se’et – a curse, as it is written: “They will cause them to bear [vehisiu] the iniquity of guilt” (Leviticus 22:16). Another matter, “if you do good,” I will forgive you all your sins, (Se’et in the sense of noseh avon – bearing iniquity.) but if not, the sin of that man will be overflowing. (Se’et in the sense of se’a – a large dry measure.) Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David. Happy is he whose crime is forgiven [nesui], whose sin is pardoned” (Psalms 32:1). Happy is the man who stands above his transgression (Nesui literally means raised.) and his transgression does not stand above him, (He subdues the temptation to sin, and not vice versa.) as it is stated: “Sin [ḥatat] crouches [rovetz] at the entrance.” Ḥatat rovetzet is not written here, but rather, ḥatat rovetz. (Ḥatat rovetzet – the subject and the verb are both feminine. Ḥatat rovetz – the verb is masculine.) Initially, it (The evil inclination.) is weak like a female, but then it becomes strong like a male. Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope. That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin like the rope of a wagon” (Isaiah 5:18). Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master of the house. That is what is written [in the prophet’s rebuke of David for succumbing to temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the house. Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at sustaining themselves. They go and sit before the bakery and pretend to be dozing. Then, the owner of the bakery dozes off, and they knock the loaves onto the ground. While he is collecting them, they take a loaf and flee with it. Rabbi Abba said: The evil inclination is similar to a hunched robber (He feigned weakness, so that people would approach him unaware.) who was sitting at a crossroads. To everyone who passed, he would say: ‘Give me what you have with you.’ A certain clever person passed, and he realized that he had no hope of robbing him of anything, and the man began beating him back. So, too, the evil inclination caused the demise of several generations: The generation of Enosh, the generation of the Dispersion, and the generation of the Flood. When Abraham our patriarch stood and [the evil inclination] saw that it had no hope against him, he began beating it back. That is what is written: (Regarding Abraham.) “I will beat his foes before him and smite those who hate him” (Psalms 89:24). Rabbi Ami said: The evil inclination does not walk on the sides of the street but rather in the middle of the highway. When it sees a person beautifying his eyes, fixing his hair, and raising his heels, (All these are conduct indicating that this is a haughty person.) it says: ‘This one is mine.’ What is the source? “Have you seen a man wise in his own eyes? There is more hope for a fool than for him” (Proverbs 26:12). Rabbi Avin said: Anyone who indulges his evil inclination in his youth, it will ultimately become his master in his old age. What is the source? “One who indulges his servant from youth, will have him ultimately become the master” (Proverbs 29:21). Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, fend it off with matters of Torah, if you do so, I will ascribe to you as though you created peace, (From ‘if you do so’ to ‘created peace’ are extraneous words and should be deleted (Etz Yosef).) as it is stated: “If the inclination is near, protect yourself (titzor) with peace, [with peace]” (Isaiah 26:3). If you do so, I will ascribe to you as though you created peace. “With peace” is not written here, but rather, “with peace, with peace” (Isaiah 26:3). (Protect yourself with peace, and it is as though you created peace.) And if you say it is not under your control, the verse states: “Because you can rely on yourself” (Isaiah 26:3). And I already wrote for you in the Torah: “Its desire is for you, but you may rule over it…” (Genesis 4:7). Rabbi Simon said: Rabbi Ḥanina bar Pappa said: If your evil inclination comes to make a fool of you, cause it to rejoice with matters of Torah, as it is stated: “If the inclination is near, protect yourself (titzor) with peace.” If you do so, I will ascribe to you as though you created (yatzarta) two worlds. (Interpreting titzor as “create” rather than “protect yourself.”) “Titzor peace” alone is not written here, but rather, “peace, peace. And if you say it is not under your control, I already wrote in the Torah: “Its desire is for you, [but you may rule over it].”
“And his soul cleaved to Dina the daughter of Jacob, and he loved the young woman, and spoke comfortingly to the young woman” (Genesis 34:3). “And Shekhem spoke unto his father Hamor, saying: Take me this girl for a wife” (Genesis 34:4). “Jacob heard that he had defiled Dina his daughter, and his sons were with his livestock in the field, and Jacob kept silent until their arrival” (Genesis 34:5). “Jacob heard that he had defiled Dina his daughter…and Jacob kept silent” – that is what is written: “But a man of understanding will be silent” (Proverbs 11:12). “And the sons of Jacob came from the field when they heard, the men were saddened, and they became very angry, as he performed a depravity to Israel to lie with Jacob's daughter, and so should not be done” (Genesis 34:7). “The sons of Jacob came from the field when they heard” – Isi ben Yehuda said: Four verses have no resolution, (It is not clear whether the words in the verses under discussion is the last word of the previous phrase, or the first word of the subsequent phrase. See Yoma 52a–b and Rashi on Yoma 52b.) and they are: “It will be lifted [se’et]” (Genesis 4:7); “Cursed [arur]” (Genesis 49:7); “And will arise [vekam]” (Deuteronomy 31:16); “Shaped like almond flowers [meshukadim]” (Exodus 25:34). Rabbi Tanḥuma adds this one: “The sons of Jacob came from the field when they heard,” or: “when they heard, the men were saddened.” “And so should not be done” – even among the nations of the world, as from the moment that the world was stricken in the generation of the Flood, they stood and fenced themselves away from licentiousness.
Our Rabbis were taught (Deut. 11, 18) Therefore shall ye lay (V'sam-tam) i.e., an unfailing remedy. The Torah is likened unto a medicine of life. This may be compared unto a man who beat his son and wounded him severely. He applied a plaster unto the wound and warned him, saying: "My son, as long as this plaster will be on your wound you may eat and drink whatever you please; you may even bathe yourself in warm or cold water and you need not be afraid; but as soon as you will remove it, you will cause an ulceration." So also has the Holy One, praised be He, said unto Israel: "I have created an evil inclination and I have also created the Torah with which to season (temper) it. If you will study the Torah then you will not be surrendered into his hand, as it is said (Gen. 4, 7) If thou dost well, then it shall he lifted up. But if you will not study the Torah then you will be surrendered into his hand, as it is said (Ib., ib., ib.) Sin coucheth at the door; and not only this, but he will spend all his energy to induce you to sin, as it is said in the previous passage, And unto thee is its desire. However, if you desire you can rule over it, as it is said (Ib., ib., ib.) But thou canst rule over it."
Antonius questioned Rabbi again "At what time does the soul come into the body — at the moment of conception, or at the time the embryo is already formed?" He answered him: "When it is already formed." Antonius said to him: "Is it possible that a piece of flesh shall keep three days or more without being salted, and it shall not smell badly?" Rabbi replied: "It must therefore be at conception." "This thing, said Rabbi, "I was taught by Antonius, and the following passage is a support to him: (Job 10, 12) (Upakad'ta) And thy providence watched over my spirit." Antonius questioned Rabbi again: "At what time does the evil spirit reach man? At the time the embryo is formed, or when it comes out from the womb?" "At the time it is formed," he answered. "If so," rejoined Antonius, "the embryo would kick the entrails of the mother and go out; therefore it must be from the time it comes out." And Rabbi said: "This thing was taught to me by Antonius, and the following passage supports him (Gen. 4, 7) Sin lieth at the door."
We are taught in a Baraitha: Abba Saul said: "Also in the border towns [of Jerusalem] they did it [forbore to sleep] in reminiscence of Temple usages, but it turned out to be a cause of sin." Abaye, and according to others, R. Nachman b. Isaac, said: "The remarks of Abba Saul refer to the Nehardeans." Elijah [once] said to R. Juda, the brother of R. Sala, the pious: "You ask why Messiah does not come? Today, although it is the Day of Atonement, nevertheless many adulterous acts have been committed in the city of Nehardea." "And what," asked R. Juda, "doth the Holy One, praised be He! say to that?" "He saith (Gen. 8, 7) Sin lieth at the door." Fol. 20) "And what says Satan to this?" in quired R. Juda again. "On the Day of Atonement he has no right to accuse." Whence do we know this? As Rami b. Chama said: "Hasatan by Gimatria is three hundred and sixty-four, therefore only on that number of days has he permission to accuse; but on the Day of Atonement (i.e., on the three hundred and sixty-fifth), he may not accuse."
Issi b. Yehudah says: There are five ambiguous verses in the Torah: "se'eth," "arur," "machar," "meshukadim," and "vekam.": "se'eth" — (Genesis 4:7) "If you do well, you will be forgiven (se'eth)" or "You will bear your sin (se'eth), if you do not do well." "arur" — (Ibid. 49:7) "Arur (Cursed) is their wrath, for it is fierce" or (Ibid. 6) "for in their wrath they slew a man, and in their wilfulness they razed an ox. Arur ("they are cursed.") "machar" ("tomorrow") — (Exodus 17:9) "Machar I will stand on top of the hill" or "Go out and do battle with Amalek machar." "meshukadim" ("of beaten work") — (Exodus 25:34) "meshukadim its bulbs and its flowers" or "in the menorah, four bowls meshukadim." "vekam" — (Devarim 31:16) "Vekam ("and there will arise") this people and they will stray, etc." or "you shall lie down with your people vekam" ("and arise"). These are the five ambiguous verses in the Torah.
Choose us out. This alludes to the mighty men who are fearful of sinning. And go out. That is, leave the protection of the clouds, and fight against Amalek tomorrow. Isi the son of Judah said: There are five verses in the Torah in which there are five words whose meanings are unclear: Lifted up, Cursed, Tomorrow, Made like almonds, and Rise up. (These words may be construed with what precedes or with what follows, yielding different meanings.) Shall it not be lifted up? might be understood as in the verse If thou doest well, shall it not be lifted up? (Gen. 4:7), but on the other hand, it might be understood as Shall it not be lifted up even if thou doest not well? (Gen. 4:6). Cursed might be construed as in the verse For in their anger they slew men, and in their self-will they houghed [an accursed] oxen (Gen. 49:6–7), or it may be construed as in the verse Cursed be their anger (ibid., v. 7). Tomorrow might be understood as in the verse Go out and fight with Amalek tomorrow, or it might be interpreted as in the verse Tomorrow I will stand (Exod. 17:9). Made like almond blossoms might be understood as in the verse And in the candlestick four cups made like almond blossoms (Exod. 25:34), or as in the verse Like almond blossoms the knops thereof (ibid.). Rise up might be understood as in the verse Behold, thou art about to sleep with thy fathers, and this people will rise up (Deut. 31:16) or as in the verse Sleep with thy fathers, and rise up (ibid.).
"Turn to me and be gracious to me, etc." (Psalms 119:132). Regarding what was said (Leviticus 26:9), "I will turn to you and make you fruitful, etc.", therefore it is said, "Turn to me and be gracious to me." "Establish my footsteps in Your word, etc." (Psalms 119:133). Thus said David, "Do not let my feet slip to a place of willful sin, but rather may I be occupied with Your Torah all day in the Beit Midrash, for the evil inclination has no power over one who is engaged in Torah study. Once he arrives at the Beit Midrash, the evil inclination has no permission to enter there." And thus it says (Genesis 4:7), "Sin crouches at the door." Anyone who engages in Torah study, the evil inclination does not rule over him. Therefore it is said, "Establish my footsteps in Your word." "Redeem me from oppression of man, etc." (Psalms 119:134). So said David before God, "The implement that the king uses, the deputy has no permission to use. We are with You and we are subservient to You, desiring to serve and do Your will. Redeem us from them and we will do Your Torah." Therefore it is said, "Redeem me from oppression of man." "Make Your face shine upon Your servant, etc." (Psalms 119:135). Thus said David, "Your desire is that You not look upon us with anger, but rather with a bright countenance, as Moses said (Numbers 6:25), 'May God's face shine upon you and be gracious to you.' Therefore it is said, 'Make Your face shine upon Your servant.'" "Streams of water flow from my eyes, etc." (Psalms 119:136). Thus said David, "I wept for those great ones who deviated from the Torah, such as Doeg and Ahitophel, who did not observe Your Torah. And likewise, Jeremiah said (Lamentations 3:48), 'Streams of water flow from my eyes.' And so he said (Jeremiah 31:14), 'A voice is heard in Ramah.' Did Rachel see children born to Joseph, that she should have died from the distress? Rather, the prophets weep for Israel for not observing the Torah. The Holy One, blessed be He, said to them, 'You cry over the nullification of Torah.' (Jeremiah 9:16) 'Thus says the Lord of hosts, "Consider and call for the mourning women, that they may come; and send for the skilled women, that they may come. And let them make haste and take up a wailing for us, that our eyes may shed tears and our eyelids flow with water."' Therefore it is said, 'Streams of water flow from my eyes.'"
“…for your love is better than wine” (Song of Songs 1:2). We learned there (Mishna Avoda Zara 2:5): Rabbi Yishmael asked Rabbi Yehoshua as they were walking on the way: ‘Why did [the Sages] prohibit the cheese of the gentiles?’ [Rabbi Yehoshua] said to him: ‘Because they curdle it with the stomach contents of an animal carcass.’ He said to [Rabbi Yehoshua]: ‘But are the stomach contents of a burnt offering not more stringent than the stomach contents of an animal carcass, yet they said that a priest who is broad minded (He is not particular about what he eats.) swallows it raw.’ What is, swallows it raw? He gulps it down. Rabbi Shimon ben Lakish said: They rendered it like a tainted cup; he may not benefit, but he is not liable for misuse of consecrated items. (Thus, if one eats the stomach contents of a consecrated animal, one is not liable for misuse of a consecrated item. This proves that it is not considered a food item, therefore its consumption is not a normal act of eating. Similarly, the stomach contents of an unslaughtered animal carcass should not be considered a food item, and should not render the cheese non-kosher.) [Rabbi Yishmael] said to him: (In the mishna, this is stated as a response to a second explanation given by Rabbi Yehoshua for the prohibition of eating the cheese of gentiles: They curdle it in the stomach contents of animals that have been slaughtered as an idolatrous sacrifice.) ‘If so, why did they not prohibit benefit from it?’ [Rabbi Yehoshua] diverted his attention to another matter. He said to him: ‘Yishmael, my brother, how do you read it? For Your love [dodekha] is better than wine, or your love [dodayikh] [is better] than wine?’ (Do you think that the term “your love” is stated in the masculine form [dodekha], indicating that it is being stated by the woman, representing Israel, to the man, representing God, or is it stated in the feminine form [dodayikh], indicating that it is stated by the man, representing God, to the woman, representing Israel. Rabbi Yishmael answered that it is vocalized dodayikh, in the feminine.) He said to him: ‘The matter is not so, as its counterpart teaches in its regard: “Your oils [shemanekha] have a goodly fragrance”’ (Song of Songs 1:3). (Just as this verse is in the masculine, so, too, the previous verse, which is the verse under discussion, is also in the masculine.) Why did he not reveal it to him? (Why did he divert his attention rather than answering his question?) Rabbi Yonatan said: It is because they had prohibited it only recently, (When the Sages issue a decree, for the first year they do not reveal the reason behind it, so that people will accept the decree without questioning its rationale.) and Rabbi Yishmael was young. Rabbi Shimon ben Ḥalafta and Rabbi Ḥagai in the name of Rabbi Shmuel bar Naḥman [said]: It is written: “Lambs [kevasim] will be for your garments” (Proverbs 27:26). Kevashim, concealed items, is written. (The word, as written, can be read either kevasim or kevashim.) When your students are young, conceal matters of Torah from them. When they grow and become Torah scholars, reveal the secrets of Torah to them. Rabbi Shimon ben Yoḥai taught: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1), just as this treasure [sima] is not revealed to every person, the same is true of matters of Torah. Rav Huna raised a question and Rabbi Ḥama bar Ukva posed a difficulty: (Some suggest that the text should read: Rav Huna, citing Rabbi Hama bar Ukva, posed a difficulty (Etz Yosef).) If he sought to divert him, he should have diverted him from the five verses in the Torah that require resolution. (In each of these cases there are two phrases, and it is unclear whether a particular word which appears at the border of the two belongs to the first or second phrase.) These are they: “se’et” (Genesis 4:7); “cursed” (Genesis 49:7); (Does “cursed” belong to the previous verse: “And with their will they hamstrung an ox that is cursed” or does it belong to the beginning of this verse: “Cursed is their wrath, as it is fierce”? ) “tomorrow” (Exodus 17:9); (Is it “Go out and battle Amalek tomorrow” or is it “Tomorrow I will stand at the top of the hill”?) “crafted like almonds” (Exodus 25:34); (Is it “four cups crafted like almonds,” or is it “like almonds are its knobs and flowers”?) “arise” (Deuteronomy 31:16). (Is it “you will lie with your ancestors and arise,” or is it “this people will arise and it will stray”?) Is it, “if you do well you will receive forgiveness [se’et],” or is it “you will bear your sin [se’et] if you do not do well”? Rabbi Tanḥuma said: I have another: “The sons of Jacob came from the field when they heard” or “when they heard [the men were saddened] and they came from the field” (Genesis 34:7). Rabbi Yitzḥak said: It is written: “And the Lord commanded me” (Deuteronomy 4:14); there are matters that He said to me myself, and there are matters that He told me to say to my children. (Some matters of Torah are meant to publicized to all, and others are meant to be communicated only to those who are worthy.) Rabbi Eila said: There are matters that one seals [meshikin] (This is derived from yishakeni. Rabbi Yehoshua raised this verse to Rabbi Yishmael in order to allude to the fact that not everything is meant to be publicized (Matnot Kehuna).) in one’s mouth. How so? One verse says: “I store Your saying in my heart, so as not to sin against You” (Psalms 119:11), and one verse says: “With My lips I have recounted all the ordinances of Your mouth” (Psalms 119:13). In what sense can both these verses coexist? Rather, as long as Ira HaYa’iri, David’s mentor, was alive, “I store Your saying in my heart”; when he departed, “with my lips I have recounted.” (David did not publicize halakhic matters during the lifetime of his teacher because a disciple is prohibited from issuing halakhic rulings in the presence of his teacher (Eruvin 63a).)
“I am my beloved's, and his desire is for me” (Song of Songs 7:11). “I am my beloved's, and his desire is for me.” There are three desires. The desire of Israel is only for their Father in Heaven, as it is stated: “I am my beloved's, and his desire is for me.” The desire of a woman in only for her husband, as it is stated: “Your desire shall be for your husband” (Genesis 3:16). The desire of the evil inclination is only for Cain and his ilk, as it is stated: “Its desire is for you” (Genesis 4:7). Rabbi Yehoshua [said] in the name of Rabbi Aḥa: The desire of rain is only for the earth, as it is stated: “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10). If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth. Another matter, “and his desire [teshukato] is for me,” we are exhausted [tashim], but even though we are exhausted we anticipate and hope for the salvation of the Holy One blessed be He each and every day, and we proclaim the unity of His name twice as we recite: “Hear Israel, the Lord is our God, the Lord is one.” (Deuteronomy 6:4).
(Devarim 11:18) "And you shall place these words upon your hearts and upon your souls": Scripture hereby apprises us that words of Torah are comparable to a drug of life. An analogy: A father strikes his son a stunning blow and places a plaster on his wound, telling him: "My son, so long as this plaster is on your wound, you may eat and drink as you wish and bathe both in hot and cold and no harm will come to you. But if you remove it, you will raise an infection." Likewise, the Holy One Blessed be He says to Israel: My children, I have created in you a yetzer hara (an evil inclination), and I have created Torah as its antidote. So long as you occupy yourselves with it, it will not prevail over you, as it is written (Bereshith 4:7) "If you do 'good' (i.e., if you occupy yourself with 'good' = Torah), it (the yetzer hara) will be 'lifted' from you." But if you do not occupy yourselves with Torah, you will be delivered into its hand, viz. (Ibid.) "But if you do not do 'good,' sin crouches at the door." And, what is more, all of its concourse is with you, viz. (Ibid.) "and to you is its desire." And if you so will, you can prevail over it, as it is written (Ibid.) "and you can rule over it." And it is written (Proverbs 25:21-22) "If your foe is hungry, feed him bread," the "bread" of Torah; "and if he is hungry give him water (= Torah) to drink. For you thereby scoop out coals upon its head," (suffocating the "great flame"). "evil" is the yetzer hara (the evil inclination). Its Creator testifies about it that it is evil, viz. (Bereshith 8:21) "for the yetzer of man's heart is evil from his youth."
(Devarim 11:26-27) "blessing and curse": "blessing" — that you hearken; "curse" — that you do not hearken." Similarly (Bereshith 4:7) "If you (Cain) do right, you will bear (a blessing)," and if you do not do right, you will bear (a curse)." R. Eliezer the son of R. Yossi Haglili says: Who "whispers" to you that in "blessing and curse" the Torah meant that the blessing is your hearkening, and the curse, your not hearkening? Compare (Proverbs 18:29) "Death and life are in the power of the tongue; and those who love it will eat its fruit" — The lover of good will eat its fruit and the lover of evil will eat its fruit! R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Psalms 24:13-14) "Who is the man who wants life, who loves days to see good? Guard your tongue from evil and your lips from speaking deceit." Similarly, (Proverbs 11:31) "If there is retribution for the righteous one in the land, how much more so for the evildoer and the sinner!" R. Eliezer, the son of R. Yossi Haglili says: Who "whispered" it to you? Scripture states (Ibid. 16:4) "The L-rd created all for His own sake — even the evildoer for the day of retribution."
It is well known that the atmosphere of the world is filled with influences from the Side of Evil. It is especially rife with accusing angels created from the sins and transgressions of human beings hovering about the air of the world, as is mentioned repeatedly in the Zohar (1:190a; 3:196b). Therefore a person must be wary lest they cling to him as he makes his way to the synagogue. He must bear in mind the Zohar’s teaching (3:263b) that to the left of the doorway lurks the Side of Evil. Concerning this was it written, “Sin crouches at the opening” (Bereishis 4:7). The mezuzah, on the other hand, a reminder of the holy Shechinah, is affixed to right. The mnemonic for this is the verse, “The heart of the wise is to his right” (Koheles 10:2). For that is its place. The mezuzah also represents the Divine attribute known as “Rochel.” Were it not for the name Shaddai (inscribed upon the back of the mezuzah) facing him as he exits it would be impossible for a Jew to go out of his house, for the Side of Evil stands to the left of the door. This is alluded to in the acronym of the verse, “Sin crouches at the opening” — Lapesach CHatos Roveitz, which is the exact reverse of the name “Rochel.” Therefore the name Shaddai is needed to subdue it, as it is written, “And Shaddai (the Almighty) will be your fortress” (Iyov 22:25).
The thirteenth principle is that the light sins should be weighty in one's eyes from four angles: The first is that he should not look at the smallness of a sin, but rather at the greatness of the One who commanded it. The second is that the impulse is in control over the light sins, and that may be a cause to do them constantly. And then they will also be considered like weighty ones - when the punishment of all of the times [it is committed] are combined. And they compared it to a silk thread that is loose and weak; but when you combine it many, many times, it becomes a strong rope. And the third is that from his constantly doing the sin, it becomes like something permissible; and he will remove its yoke from upon him. So he will not protect himself against it and he will be considered from those that remove the yoke and are heretics for one thing. And the fourth is that if he defeats the impulse with something small, he will defeat it tomorrow with something big - as our Rabbis, may their memory be blessed, said (Shabbat 105b), "Anyone who breaks vessels in anger should be in your eyes as if he worships idolatry. For this is the way of the evil impulse: Today it says to you thus, on the morrow, it tells you, 'Go worship an idol.'" And it is stated (Genesis 4:7), "Is it not that if you do right, there is uplift, etc." Its explanation [starting with the end of Genesis 4:6] is: "Why has your face fallen? Is it not that if you do right" actions and repent to Me, "there is uplift" - like the usage (in Job 11:15), "Then, free of blemish, you will uplift your head." And it can be understood as an expression of forgiveness. "But if you do not do right, sin couches at the door" (Genesis 4:7): But if you do not repent from that which you sinned, it is not only this iniquity that will lay with you; but rather the impulse crouches at the door to make you sin in all that you do. And it will always defeat you, since it defeated you and trapped you [now] and it also caught you, and you did not repent. "And its urge is toward you," to lead you astray and it ambushes you at every instant. "Yet you can be its master," if you want to overpower it. Therefore you will be punished for the sin, since I gave you the ability to conquer your impulse.
And, in truth, this is a great error. For if so, why did the Torah command this [(abstention from lashon hara)] by a negative commandment? Is it not known that "the Holy One Blessed be He does not deal despotically with His creatures"? The Torah, then, should have included this only in the class of middoth [desirable character traits], like other holy middoth, that are addressed only to unique individuals, [and not as a mitzvah]. But certainly the Creator of man put it in the power of each and every Jew that if he only puts his eyes and his heart to his ways he can avoid this [(speaking lashon hara)]. As we find in Sifrei, Parshath Ha'azinu (Devarim 32:4): "He is a G-d of trust, without wrong." That is, He did not create men to be reshaim, but to be tzaddikim. (For if not so, there is wrong, G-d forbid, in the ordinance of the Blessed One in the punishment that He metes out to them afterwards.) And thus is it written (Koheleth 7:29): "G-d made man just and they sought out many [devious] accountings." And thus is it stated in Tanchuma, Parshath Bereshith 7: "G-d made man just" — The Holy One Blessed be He, who is called "tzaddik and yashar [just]," created man in His image only to be tzaddik and yashar, as He is. And if you ask: "Why, then, did He create an evil inclination, of which it is written (Bereshith 8:21): 'For the inclination of a man's heart is evil from his youth'? You say: 'It is evil. Who can make it good?' The Holy One Blessed be He answers: "You made it evil. You were a child and did not sin. You grew up and you sinned. [That is, a man draws it (the yetzer) upon himself by his acts and by his affairs. For the Holy One Blessed be He gave man the power to withstand it and to make it his servant in many areas for the ultimate end, as it is written (Bereshith 4:17): "And you shall overcome it." And it is written (Mishlei 29:21): "One who indulges his servant from youth, etc." The words lend themselves to much elaboration.] And how many things there are in this world tougher than the yetzer hara and more bitter than it, yet you 'sweeten' them. There is nothing more bitter than lupine, yet you exert yourself to soak it and to season it in water seven times until it is sweet, and so with mustard and caper. Now, if the bitter things which I have created, you season to your needs, the yetzer hara, which is given into your hands, how much more so!"
Before G–d had begun to create the universe, He had already created the instrument called תשובה, as we know from the verse טרם הרים יולדו, "Before the mountains had been born" (Psalms 90,2). The reason is simply because G–d had been aware of how things would develop. By creating the instrument of repentance G–d created an instrument that "overrode" all things created later. This is why G–d had been able to say already to Cain: "Surely, if you do right, there is a lifting up, i.e. rehabilitation" (Genesis 4,7).
The lesson we have to derive from all this is that if we do perchance commit a transgression, we should repent immediately and try to repair the spiritual damage such a transgression has inflicted upon us. Failing to do so brings about the great danger that one transgression leads to another, as indicated by the verse we have just quoted. Had Cain heeded G–d's warning to mend his ways (Genesis 4,7) he would not have become the first murderer in history. Having failed once to heed G–d's advice he not only murdered but turned heretic when he responded to G–d's question: "Where is your brother Abel," with the words "Am I my brother's keeper?" (Genesis 4,8-9), implying that there is neither judge nor justice in this world.
The above is similar to what I have written about elsewhere when I explained Genesis 4,7. There G–d explained to Cain that if he were to be good i.e. אם תיטיב, he could achieve a higher spiritual plateau, שאת. G–d told Cain that the alternative would be לפתח חטאת רובץ, that the חיות described in Ezekiel 1 which are carriers of G–d's throne perspire from their load, and that this perspiration is the river poured over the wicked people in purgatory, (cf. Chagigah 13). The word for perspiration is זיעה, the word G–d used when He told Adam that he would have to earn his livelihood the hard way (Genesis 3,19). [The poisonous nature of perspiration is also described in Bereshit Rabbah 78,1. Ed.] When Israel are free from sin, they act as the carriers of the throne of G–d; in fact they have been created to do just that. They are to occupy an exalted position as personified by the patriarchs who became carriers of G–d's מרכבה. When this idyllic state will have been achieved there will no longer be a purgatory since there will not be any perspiration by the חיות which were described in Ezekiel's vision as the carriers of the מרכבה. This is the vision or promise held out by G–d to Cain, that man has the potential of elevating himself to such a spiritual level. If man fails to achieve this level, the מרכבה will have to be carried by other creatures whose poisonous sweat creates גהנם.
The word מגדיל, on the other hand, commences with the vowel Patach suggestive of G–d's outstretched hand, His initiating relations with man. Accordingly, the vowel Chirik in that word occurs later and under the letter ד near the end of the word. A complete treatise dealing with the symbolism of the vowels is found in Pardes Rimonim in the שער הנקודות. Consider also that the spelling מגדול used in Samuel represents a higher degree of sanctity, since the Holy Spirit with which the Books of Prophets have been composed is of a higher order than that of the Hagiographa, which include the Book of Psalms. It makes sense therefore, that on such days as Sabbaths and New Moons, days on which we are suffused with more spirituality than during the week, we should say מגדול rather than מגדיל. Both the Sabbath and the New Moon are days on which we are aware of our ultimate destiny to be worthy of the אור של בראשית, and of a world which is filled with sanctity daily, not only on the Sabbath.
The Torah writes: (4,33-5,20) הקול מתוך החשך וההר בוער באש." Seeing that fire and darkness are almost exact opposites, how do we explain that the Israelites heard the voice of G–d both from out of darkness and from out of fire? Clearly there is a mystical dimension to this. Another word for fire is שלהבת. This word divides into הבל and שת, the names of the two people reincarnated in Moses. The word חשך, darkness, on the other hand, refers to Cain who ended up in darkness. The Arizal explains the relationship between אדם, חוה, קין, והבל still better. אדם is perceived as having emerged from the second highest emanation חכמה which in turn is equivalent to כח מ"ה. This means the combination of the soul, נשמה plus the "junior" power symbolized by the number 45, the numerical value of אדם, the concept of Man. חוה emerged from the next lower emanation בינה. She was אם כל חי, "the mother" of all subsequent human beings. קין והבל originated in the domain of דעת, [an emanation in the center line of the diagram, below כתר but above תפארת. Ed.] הבל had received input from the emanation חסד, as suggested by his name (as we demonstrated before) whereas קין had received 5 units of input from the emanation גבורה, which is fed by the emanation בינה. This גבורה is sort of a קן, i.e. nest, receptacle for the חכמה. The combined units of input from the emanations בינה and חכמה are 10; they account for the letter י in the middle of his name. This is the deeper meaning of Psalms 84,4: ודרור קל לה, where the letter ק is written larger and which separates between דרוד and the letter ן. This is to alert us to the fact that דרור, freedom is equated with בינה, i.e. יובל =50. קין was predominantly part of חוה, who represented בינה; this is why she said קניתי איש את ה' when she bore him. By this she meant to say: "I have acquired a man with G–d, i.e. as distinct from "with Adam." Having said that קין was the "receptacle" of input from both חכמה and בינה, and in view of the letter ן at the end of his name alluding to the fifty gates of בינה, we can understand what G–d meant when He asked Cain אי הבל אחיך, "Where is your brother Abel?" G–d criticized Cain who should have remembered that he was the שומר, the receptacle for his brother. Cain represented the female, Abel the male. The female is the receptacle for the male. The word אי may be understood as an acronym of אינך יודע "Don't you know?" Furthermore, the letter א alludes to בינה, whereas the letter י alludes to חכמה. When G–d's name is spelled א-ה-י-ה, this symbolizes His manifestation in the emanation בינה, whereas when it is spelled י-ה-ו-ה it symbolizes His being manifest in the emanation חכמה. Seeing that the reference to אחיך most definitely refers to someone male, G–d made it clear that Cain represented the female in that pair, i.e. the sister, אחות. When G–d had told Cain previously -when the latter was upset that his offering had been rejected- (Genesis 4,5-7), הלא אם תיטיב שאת, "Surely if you do right there is uplift (forgiveness)!" the word שאת could be read as אשת, "wife of." In the future the אשת חיל, woman of valor, will be described as the crown of her husband, and at that time G–d will govern the world using the emanation גבורה i.e. דין, seeing that mankind will be on such a high level that G–d does not have to make allowances for man's weakness and employ the attribute of רחמים as He does in this present world.
Repentance is also good for the bad, that you [should] not say that repentance is only good for the holy part in man - but rather it also sweetens the evil part in him, similar to this [Higher] trait: Know that Kain was bad and was from the snake, but it was stated to him (Genesis 4:7), "Is it not that if you do good, it will be lifted" - do not think that because you are from the side of evil, that you have no reparation; that is a lie! Is it not that "if you do good" and root yourself in the secret of repentance, "it will be lifted," [such] that you will withdraw to there in the secret of the good rooted there - as all the Highest Bitterness has a sweet root and can enter through its root to better itself. And so these same actions improve a person, and his 'volitional sins are made for him [to be] like merits.' As behold, those actions that he did were prosecuting from the 'left side.' [If] he repented with complete repentance, behold, he brings these actions in and roots them to the Above. And all of these prosecutors do not become nullified, but rather improve themselves and root themselves in holiness, similar to the [possible] betterment of Kain. And behold, if Kain had repented and been repaired; behold, the volitional sin of Adam (literally the first man) through which he fathered Kain - who is the nest (kina) of impurity - would have been considered a merit, through the secret of 'a child gives merit to the father' (Sanhedrin 104a). However, he did not want to repent. And hence, all the 'side of the left' is drawn from there. But all of its branches are destined to be sweetened, and they will repent and be sweetened. And this is exactly from the reason that we explained - that a person takes the secret of evil to his own roots and sweetens it and brings it into the good. Hence, a person purifies his evil impulse and brings it into the good, and it becomes rooted in holiness Above.
Then the Lord said to Cain, “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.” (Gen. 4:6–7)
With or without an actual piska be’emtza pasuk the ellipsis – the gap in the middle of the sentence – is obvious. The text says that Cain said, but it does not tell us what he said. The commentators offer various explanations. Some fill in the gap. They say that Cain had an argument with his brother, and there are several suggestions as to what it was about. (Another suggestion made by some commentators is that Cain was replying to God who had just warned him: “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it” (Gen. 4:7). On this reading, the first part of the verse should be read, “And Cain spoke [to God, in reply to God’s warning] against Abel his brother,” meaning that he blamed Abel for his anger.)
Then the Lord said to Cain, “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.” (Gen. 4:6–7)
Freedom is one of the fundamental principles of Jewish faith. Rambam codifies it as such. (Mishneh Torah, Hilkhot Teshuva 5:3.) We are each, he said, capable of becoming as righteous as Moses or as wicked as Jeroboam. The point is made both near the beginning and end of the Torah. At the beginning it is contained in a short speech by God to Cain, who He knows is in the grip of anger and about to commit an act of violence: “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it” (Gen. 4:6–7). In other words: it is human nature to be subject to deep-seated drives that may, at times, be necessary for survival but at others are dysfunctional and destructive. We have to be able to control our passions. As Freud said, civilisation is marked by the ability to defer the gratification of instinct. Much of Torah law is dedicated to inculcating this.
We lose our freedom gradually, often without noticing it. That is what the Torah has been implying almost from the beginning. The classic statement of free will appears in the story of Cain and Abel. Seeing that Cain is angry that his offering has not found favour, God says to him: “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it” (Gen. 4:7). The maintenance of free will, especially in a state of high emotion like anger, needs willpower. As we noted in our study of Parashat Noaḥ, what Daniel Goleman calls an “amygdala hijack” can occur, in which instinctive reaction takes the place of reflective decision and we do things that are harmful to us as well as to others. (Daniel Goleman, Emotional Intelligence (New York: Bantam, 1995).) That is the emotional threat to freedom.
Yet what exactly was Noah supposed to do? How could he have been an influence for good in a society bent on evil? Was he really meant to speak in an age when no one would listen? Sometimes people do not listen even to the voice of God Himself. We had an example of this just two chapters earlier, when God warned Cain of the danger of his violent feelings towards Abel – “Why are you so furious? Why are you depressed? …sin is crouching at the door. It lusts after you, but you can dominate it” (Gen. 4:6–7). Yet Cain did not listen, and instead went on to murder his brother. If God speaks and men do not listen, how can we criticise Noah for not speaking when all the evidence suggests that they would not have listened anyway?
כי יסיתך אחיך, "If your brother entices you, etc." In this paragraph the Torah teaches that enticement to sin is not only due to external sources but may be due to something within us, in fact some force born within us from the day we see the light of day. Our sages in Sanhedrin 91 derive this from Genesis 4,7: "sin rests at the door."
וכי יהיה איש שנא לרעהו, "And if there will be a man who hates his fellow, etc." This paragraph alludes to what is taught in Makkot 12 that the guardian angel of Esau, i.e. Samael, will make three errors of judgment in the future. One of them is that although the cities of refuge will provide refuge only for someone who kills inadvertently, this guardian angel is under the impression that such cities also provide refuge for intentional murderers. [The Talmud deals with an interpretation of Isaiah 63,1 assuming the prophet refers to the guardian angel of Edom, i.e. Samael who also mistakes the city Bazrah for Betzer (spelled similarly in Hebrew) and tries to take refuge there. Ed.] כי יהיה לאיש שונא, the worst enemy a person has is his evil urge, he is the root cause of all feelings of enmity. לרעהו, "against his fellow," i.e. that he represents himself as man's friend whereas in reality he means to harm you. He uses the pretense of loving you as a means to harm you. וארב לו, "and he ambushes him," i.e. he causes him to sin. You must remember that the first sin a person commits is considered as if it had been inadvertent. Having committed that sin, however, he thereby provides the evil urge with access to his soul as we know from Genesis 4,7 "that sin crouches at the entrance (to your soul)." As long as man has not sinned the evil urge is till outside the entrance. Not only that, but Satan tries to convince you that what you thought was evil is actually good. This is the worst kind of ambush one can be exposed to. The Torah continues וקם עליו, "and he rises up against him," i.e. once he has caused you to sin he now confronts you openly whereas previously he was treading very carefully, so that you almost did not notice his presence (compare Sukkah 52).
The words וילך חרנה are an allusion to the statement of our sages in Sanhedrin 91 that the evil urge enters man from the moment he leaves his mother's womb. This is based on Genesis 4,7 that "sin crouches at the entrance"
When the Torah continued with כרע רבץ, this is a reference to the prey which proved to be the source of Yehudah's spiritual ascent, something G'd had referred to when He told Cain in Genesis 4,7: "sin crouches at its door;" Yehudah had not had a prior opportunity to rescue the precious souls of Peretz and Zerach.
Alternatively, Turnus Rufus was aware that man's external appearance, i.e. that tangible aspects of man reflect some of his intangible parts inside of him; he thought that such stains on man's character as were reflected by his exterior had been given to him by G'd at birth. He believed that when G'd ordered for man to remove his foreskin, the character stains which his foreskin reflected would be removed from him by G'd. Rabbi Akiva gave him a general answer concerning the purpose of the positive and negative commandments. Having a foreskin is not indicative of a single stain on one's character or even a single inadequacy which has become part of human nature. Rather, it is a reminder of basic inadequacies which man is troubled by ever since Adam ate from the tree of knowledge. Inasmuch as man caused these inadequacies, he must labour to overcome them. G'd does not do it for him. Rabbi Akiva explained that all the positive commandments combined are designed to refine man, i.e. to gradually remove the stains which are part of his being a creature born of woman. Performance of each positive commandment restores some of the spiritual light which has become encapsuled in a "peel" as a result of eating from that tree. The negative commandments on the other hand, are the agents which remove the sickness which adheres to man's soul ever since first man allowed such diseases to become part of him. The whole process of rehabilitation is best described in Proverbs 6,23 כי נר מצוה ותורה אור, "performance of a single commandment is equivalent to providing the kind of light given by a single candle, whereas the performance of all of the Torah's commandments (not given to a single individual to perform) provides "Light", i.e. will restore the light which existed when Adam was in גן עדן." It is not G'd who does all this; G'd gave man the commandments as tools in order to enable him to find his way back to "paradise lost." Seeing Adam had contaminated all future souls, it is up to each human being to rehabilitate himself individually. I have dealt with the subject in my commentary on Genesis 4,7.
כל ימי אשר הנגע בו, all the days that the plague is within him, etc. This means that as long as his sin is still part of him he remains in the state of ritual impurity. The emphasis expressed by the words טמא הוא after the word יטמא is a reminder of Jeremiah 2,19 where the prophet exclaims: תיסרך רעתך, "your discipline has been the result of your wickedness." In other words it was not G'd who inflicted these misfortunes on the sinner but the sins he committed. Jeremiah expresses a similar thought in Lamentations 3,39: "Of what shall a living man complain?! Each one of his own sins." Yalkut Shimoni item 1040 on this verse is worth studying. You may want to read what I have written on Genesis 4,4 אם תיטיב שאת.
We must therefore assume that what G'd had in mind with this command was the rehabilitation of the Israelites. We have already written at length on Leviticus 18,3 that the urge to engage in illicit sex is a natural urge, difficult to combat especially when fantasy is supported by visual contact with the object of one's desire. It is extremely difficult to control one's fantasies. If someone has indulged his fantasy and has actually had forbidden sex, he cannot expect the atonement process to begin until he has rid himself of his desire, and has banished his fantasies. I have commented on this already in connection with Genesis 4,7 where the Torah told us that sin couches at the door and man displays a hankering after it. At the same time the Torah assured Cain that he could master these impulses. In the situation of which the Torah speaks, the Israelites who had not actually indulged in sex with the Moabites had certainly fantasized about doing so. Many of the elite even had become צמוד, attached, to Baal Pe-or as the Torah told us, i.e that they suffered from this powerful desire to commit the sin (compare 25,3). G'd intended to cure the Israelites of the pull exerted on them by this sin in order to remove the plague from them. We know from Deut. 4,3 that the plague did not come to an end until all the people who had worshiped the Baal Pe-or had died. It is quite clear that in that verse in Deuteronomy the Torah did not speak about the 24.000 who were reported as having died in Numbers 25,9. The 24.000 people mentioned there were all from the tribe of Shimon. According to Bamidbar Rabbah 20 [I have not found this. Ed.], these people died because they wanted to kill Pinchas. The text says that they were killed because they worshiped the Baal Pe-or. This proves that not only the 24.000 people mentioned in 25,9 died. Verse 18 in our chapter proves the same point when relating the pestilence to Baal Pe- or.
It is well known that we do not consider the theories of the philosphers as binding on our outlook in life as their whole theories are based only on criteria which they can examine experimentally. We prefer to rely in matters like this on what we have been told by the prophets and our sages. They had traditions based on the true state of affairs. Our prophets and sages are all agreed that the soul enters our bodies in a perfect state, not something infantile that has to rely on biological growth and food. When the Torah reports that the creation of man was concluded with G’d blowing into man’s nostrils a נשמת חיים, a living soul, it is clear that since this soul came directly from the Creator that it was not something incomplete requiring the development of the body to give it value. Clearly, it, as distinct from the body, was something of an eternal nature. It originated in celestial regions, regions where the concept of death does not exist and is not operative. In view of the fact that the soul is something so infinitely superior to terrestrially created entities the expression ברא, “created,” (a term applicable to matters terrestrtrial) has not been mentioned in connection with it. The wisdom which the fetus was already equipped with while inside the mother’s womb became subject to loss of memory through the baby undergoing the traumatic experience of being born and leaving the secure environment in which it had existed up until that time. The Kabbalists compared this soul to a light which has been lit and sbsequently extinguished at the moment the baby enters this imperfect world. This is the meaning of what the Talmud said (Niddah 30 and 36) that a fetus has a light above its head enabling it to see from one end of the world to the other end. Do not be incredulous when you read such words, as it is a fact that man can lie in one part of the earth and in his sleep he sees (in a dream) matters which occur thousands of miles away. The whole concept is documented by Job 29,2-3: “O that I were as in months gone by, in the days when G’d watched over me, when His lamp shone over my head.” As soon as the baby leaves the mother’s womb an angel strikes it on its mouth causing it to forget all (the Torah) it had learned while in the mother’s womb. This is a meaning of Genesis 4,7 לפתח חטאת רובץ, “at the entrance (of the mother’s womb) sin lies in wait.”
כי יצר לב האדם רע מנעוריו, this urge is called יצר as it was formed at the same time as the fetus. The reason why the Torah writes מנעוריו, literally “from his youth,” is that the evil urge is with man from an earlier age than the יצר הטוב, the impulse to do good. The latter urge becomes active in man only with the advent of maturity, at age of 13, as we know from Job 11,12 ואיש נבוב ילבב ועיר פרא אדם יולד, “a hollow man will get understanding, when a wild ass is born a man.” The meaning of that line is that man is like wild ass from the time of birth, without restraining influences, following his instinct rather than being guided by his intelligence. As he grows older, becomes more mature, forces known as the יצר טוב begin to assert themselves Seeing that man had been formed without the benefit of the impulse to do what is good, useful, rather than what is designed to gratify his baser urges, as G’d decided in His wisdom to do, seeing that man was part of the overall scheme of nature, he will become guilty of sin again and again, with the exception of an infinitely small percentage of people. Therefore, G’d would not continue to punish mankind at large on account of most people acting out their natural inclinations. According to Sanhedrin 91 the Roman governor Antoninus asked Rabbi Yehudah hanassi, his frequent companion, at what point the “evil urge” entered the human being. He wanted to know if this occurred at the moment of birth or at the moment when the fetus assumed a certain shape, say 40 days after fertilisation of the ovum. Rabbi Yehudah answered that this occurred already at the earlier of these two points in time. Antoninus found it difficult to accept this, saying that if it were so the fetus would keep hitting out at his mother while in her womb, and as a result, she would give birth prematurely. Rabbi Yehudah quoted as his source Genesis 4,7 where G’d told Kayin that the evil urge was lying already at the entrance of the birth canal, מפתח חטאת רובץ. Antoninus countered that from our verse here it seems that the evil urge commences his activity only after the child can be called נער, a lad. Rabbi Yehudah drew Antoninus’ attention to the defective spelling in the word נעריו, which if Antoninus were correct, should have had the letter ו after the letter ע, i.e. making נעוריו, after he had attained the status of a human being. Seeing that this letter is missing, this is a clear hint that this רע within the human being predates his birth. Rabbi Yudan, enlarging on this unusual spelling, plus the fact that the words לא אסיף are repeated twice in this verse, stated that such repetition, when reported in G’d’s name, is always an equivalent to an oath by G’d, i.e. something that He will not change for any reason This is why the prophet Isaiah correctly quoted G’d in Isaiah 54,9 as saying “I have sworn to Myself not to bring on another deluge of water such as in the days of Noach.”
Than an old and foolish king. This is the evil inclination, which rules over all the limbs. “Old,” for when a child is born, it comes to him, (The evil inclination is referred to as “king” because all obey it, and “old” because it becomes part of man long before the good inclination. ) as it is stated, “sin rests at the opening.” (Bereishis 4:7. ) And foolish. Because it misleads him in the way of evil. It is expounded in the Midrash in this manner.
אז חללת יצועי עלה, “then you desecrated Him Who abode on my bed.” According to our sages, Yaakov referred to Reuven having desecrated the Presence of the Divinity, which was ever present near his father’s bed. Another explanation: your פחז, i.e. “your haste,” which was comparable to the ease with which water gushed forth from a spring, caused you to forfeit your advantage, for in your haste to ascend my couch you desecrated it thereby. Ibn Ezra understands the word עלה here as meaning “disappeared, withdrew,” as if the Torah had written עלה מעלי, “distanced himself from me.” He quotes David in Psalms 102,25 אל תעלני בחצי ימי, “do not let me die when only half my allotted lifespan is over.” Rabbi Joseph Kimchi views the paragraph as a blessing (just as the others) each of the sons receiving a blessing compatible with his personality. He includes the wish that just as he is willing to forgive Reuven for his indiscretion, so may the Lord also forgive him this sin. As a result you will be able to display the natural advantages common to a firstborn. The word שאת appears in the context of forgiveness, (Genesis 4,7 with Kayin). Yaakov described Reuven’s inability to control his libido as comparable to water gushing forth. The episode was understood by Yaakov to have been a momentary failure of reason controlling natural urges, resulting in his couch being desecrated. The word עלה belongs to the words פחז כמים instead of being part of חללת יצועי.
[127] Was it not owing to this, that, when Cain imagined that he had presented faultless sacrifices, a divine intimation was made to him not to be confident that his offering had met with God’s favour; for that the conditions of his sacrifice had not been holy and perfect? The divine message is this: “〈All is〉 not 〈well〉, if thou offerest rightly, but dost not rightly distinguish” (Gen. 4:7).
[195] The fools who attempt to seduce her by their plottings and their practices repeated day by day seek by means of specious talking to escape from conviction. Now they should either make their actions conform to their words or if they persist in iniquity keep still. For by keeping still men say evil is halved. And so Moses by rebuking him who adjudges the chief honours to creation and only the second to the imperishable God says, “Thou hast sinned, be still” (Gen. 4:7).
[50] And a similar lesson is contained in a more striking form in the oracles in Genesis. For God says to the wicked one, “man, thou hast sinned, be still” (Gen. 4:7). This implies that while sin, inasmuch as it is movement and activity with vice as its motive, is liable to punishment, stillness, because it is stationary and quiescent, is exempt from arraignment and a means of safety.
Why is it that the expression used is not, because you do not offer rightly; but, because (or unless) you do not divide rightly? (Genesis 4:7).
Why is it that the expression used is not, because you do not offer rightly; but, because (or unless) you do not divide rightly? (Genesis 4:7). In the first place, we must understand that right division and improper division are nothing else but order and the want of it. And it is by order that the universal world and its parts were made; since the Creator of the world, when he began to arrange and regulate the previously untamed and unarranged power which was liable to suffering, employed section and division. For he placed the heavy elements which were prone to descend downwards by their own nature, namely, the earth and the water, in the centre of the universe; but he placed the air and the fire at a greater altitude, as they were raised on high by reason of their lightness. But separating and dividing the pure nature, namely heaven, he carried it round and diffused it over the universe, so that it should be completely invisible to all men; containing within itself the whole universe in all its parts. Again, the statement that animals and plants are produced out of seeds, some moist and some dry, what else does it mean but the inevitable dissection and separation of distinction? Therefore it follows inevitably, that this order and arrangement of the universe must be imitated in all things, especially in feeling and acknowledging gratitude; by which we are invited to requite in some degree and manner the kindnesses of those who have showered greater benefits liberally on us. Moreover, to pay one's thanks to God is an action which is intrinsically right in itself: and it is not to be disapproved of that he should receive the offerings due to him at the earliest moment, and fresh gifts from the first-fruits of every thing, not being dishonoured by any negligence on our part. Since it is not fitting that man should reserve for himself the first and most excellent things which are created, and should offer what is only second best to the all-wise God and Creator; for that division would be faulty and blameworthy, showing a most preposterous and unnatural arrangement.
What is the meaning of the expression: "You have done wrongly; now rest?" (Genesis 4:8). He is here giving very useful advice; since, to do no wrong at all is the greatest of all good things: but he who sins, and who thus blushes and is overwhelmed with shame, is near akin to him, being, if I may use such a phrase, as the younger brother to the elder; for those persons who pride themselves on their errors as if they had not done wrong, are afflicted with a disease which is difficult to cure, or rather which is altogether incurable.
Why he seems to be giving what is good into the hand of a wicked man, when he says, "And unto thee shall be his desire?" (Genesis 4:8). He does not deliver good into his hand; but the expression is heard with different feelings; since he is speaking, not of a pious man, but after the action is accomplished, saying of him: The desire and respect of the impiety of this man's wickedness will be towards you. Do not therefore talk about necessity, but about your own habits, in order that thus he may represent the voluntary action. And again, the sentence, "And you shall be his ruler over him," has a reference to the operation. In the first place, you begin to act with wickedness; and now behold, another iniquity follows that great and injurious iniquity. Therefore, he both thinks and affirms that this is the principal part of all voluntary injury.
Rabbi Reuven ben Itzrubali would say: How can a person stay away from the Evil Urge inside of him? For the first drop that a person puts inside of a woman is the Evil Urge. The Evil Urge rules only over the doors of the heart, as it says (Genesis 4:7), “Sin crouches at the door.” From the first moment that an infant is placed in the crib, (this man) is trying to kill you. He wants to pluck you out by your hair. When an infant is placed in his crib, he will place his hand onto a snake or a scorpion’s stinger. It is the Evil Urge inside of him that causes him to do this. He will place his hand onto fiery coals and it will be burned. It is the Evil Urge inside of him that causes him to do this. (For the Evil Urge wants to throw him into the fire.) But look at a baby goat or sheep! When they see a well, they back up away from it, because there is no Evil Urge in an animal. Rabbi Shimon ben Elazar would say: I will give you a parable. What (is [the Evil Urge] like)? The Evil Urge is like a piece of steel that they put into the fire. While it is in the fire, they can make any tool they wish from it. So it is with the Evil Urge. There is no way to fix it except with words of Torah alone ([which are like fire]), as it says (Proverbs 25:21–22), “If your enemy is hungry, feed him bread. If he is thirsty, give him water. You will be heaping fiery coals on his head, and the Eternal will reward you.” Do not read it as “reward you” (yeshalem lekha) but “give you peace” (yashlim lekha). Rabbi Yehudah HaNasi would say: I will give you a parable: What (is [the Evil Urge] like)? The Evil Urge is like two people who go into an inn. One is captured by robbers. They say to him: Who is with you? He could easily say: No one else was with me. But he says to himself: Since I am going to be killed, my friend should be killed with me. So it is with the Evil Urge, which says: Since I will be lost in the World to Come, (I) want take the whole body with me! Rabbi Shimon ben Yochai would say: From this you know that Israel will never see the face of Gehenna. They give a parable: To what can this be compared? [It can be compared] to a human king who had a barren field. Some people came along and rented it for a ten bundles of wheat. They fertilized it, plowed it, watered it, and harvested it, but they yielded only one bundle of wheat the whole year. The king said to them: What is this? They said: Our master the king, you know that with regard to the field you gave us, in the beginning you were not able to yield anything from it. Now we have fertilized it, harvested it, and watered it, yet we have still not been able to yield more than one bundle of wheat the whole year. (Although the renters didn’t, as it were, keep their side of the deal, they want the king to appreciate their efforts, given the challenging circumstances.) So will Israel say one day before the Holy Blessed One: You know well that the Evil Urge has tempted us, as it says (Psalms 103:14), “For He knows our urges” [lit., how we were formed].
Rav said: The evil inclination is like a fly and it sits between the two entrances of the heart, as it is stated: “Dead flies make the ointment of the perfumer fetid and putrid” (Ecclesiastes 10:1). And Shmuel said: The evil inclination is like a type of wheat, as it is stated: “Transgression [ḥatat] couches at the door” (Genesis 4:7); ḥatat is interpreted homiletically as related to ḥitta, wheat.
Rebbi Onias said, Rebbi Ḥama bar Uqba raised a difficulty: If he wanted to deflect him to another subject (If R. Joshua’s intention only was to deflect R. Ismael’s inquiry there were many other questions to be asked.) , he should have removed him to the five indeterminate places in the Torah (In the absence of masoretic accents it may be difficult to parse a sentence. In Babli sources, this is called “verses that have no decision,” i. e., where to place the caesura. In our masoretic texts only Ex. 25:34 remains undecided in this sense. Parallel sources are Babli Yoma52a/b, Gen. rabba80(5) (Theodor-Albeck #957/958, Sokoloff Geniza Fragments p. 170), Midrash Cant. 1(18), Mekhilta dR. Ismael, Amaleq1, Mekhilta dR. Simeon ben Iohai Epstein-Melamed p. 121, Tanḥuma Bešallaḥ26.The list itself is attributed in most sources to Issy ben Jehudah. [A discussion in principle about this subject is found in ש. קוגוט, המקרא בין טעמים לפרשנות, י־ם תשנד; מ. ברויאר, מקראות שאין להם הכרע, לשוננו נח (תשנה) 189־199.]) , which are the following: “gift, cursed, tomorrow, almond shaped, rise”. Behold if you choose well the gift or the gift if you do not choose well (Gen.4:7. They must have read הֲלוֹא אִם־תֵּיטִ֔יב שְׂאֵ֕ת וְאִם֙ לֹא תֵיטִ֔יב but also in the masoretic text הֲלוֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת there is a stop between תֵּיטִיב֙ and שְׂאֵ֔ת.) . For in their rage they killed a man and by their will castrated a cursed ox or cursed be their rage for it is strong (Gen.49:6–7. It is a question whether to read one or two sentences.) . Moses said to Joshua . . go fight Amaleq tomorrow or tomorrow I shall stand on top of the hill (Ex. 17:9.) . On the candelabra four cups almond shaped or almond shaped their knobs and their flowers (Ex. 25:34.) .The Eternal said to Moses, you will lie with your fathers and rise or rise will this people and whore (Deut. 31:16.) . Rebbi Tanḥuma added the following: Jacob’s sons came from the field when they heard or when they heard the men were offended (Gen. 34:7. Most translations follow the masoretic punctuation in choosing the first alternative but the German translation by Torczyner et al. (Berlin 1934) which opts for the second.) . Rebbi La said, there are things about which one kisses the mouth, as it is said, may he kiss me with the kisses of his mouth (This answers R. Ḥama bar Uqba’s question. The verse Cant. 1:2 was chosen because its first part, quoted now, tells R. Ismael to be silent since a person who is kissed on his mouth cannot speak at that time. The first part clearly refers to a male; nevertheless R. Ismael had a point reading the second part as addressing a female since the sentence switches from third to second person, possibly indicating a change of speaker.) . Rebbi Isaac said, and me did the Eternal command (Deut. 4:14. Here starts a rather defective Genizah fragment (Ginzberg pp. 276–277.)) . “Me, and me.” Things were said to me that were said to you. And things were said to me alone (Not everything has to be told to everybody.) .
So too the Holy One, Blessed be He, said to Israel: My children, I created an evil inclination, which is the wound, and I created Torah as its antidote. If you are engaged in Torah study you will not be given over into the hand of the evil inclination, as it is stated: “If you do well, shall it not be lifted up?” (Genesis 4:7). One who engages in Torah study lifts himself above the evil inclination.
And if you do not engage in Torah study, you are given over to its power, as it is stated: “Sin crouches at the door” (Genesis 4:7). Moreover, all of the evil inclination’s deliberations will be concerning you, as it is stated in the same verse: “And to you is its desire.” And if you wish you shall rule over it, as it is stated in the conclusion of the verse: “But you may rule over it” (Genesis 4:7).
§ The Gemara proceeds to analyze these two opinions: Granted, according to the opinion of Rabbi Meir, who requires a compound condition, this is the reason that it is written, with regard to God’s rebuke of Cain: “If you do well, shall it not be lifted up? And if you do not do well, sin crouches at the door” (Genesis 4:7). However, according to the opinion of Rabbi Ḥanina ben Gamliel, why do I need both sides of this stipulation to be specified? The Gemara answers: Were it not for the double formulation it might enter your mind to say that the verse means: If you do well shall you not receive a reward? And if you do not do well you will receive neither reward nor punishment. The double formulation of the verse teaches us that if Cain fails to do well he will be actively punished.
And once the fetus emerges into the airspace of the world, an angel comes and slaps it on its mouth, causing it to forget the entire Torah, as it is stated: “Sin crouches at the entrance” (Genesis 4:7), i.e., when a person enters the world he is immediately liable to sin due to his loss of Torah knowledge.
And Antoninos said to Rabbi Yehuda HaNasi: From when does the evil inclination dominate a person? Is it from the moment of the formation of the embryo or from the moment of emergence from the womb? Rabbi Yehuda HaNasi said to him: It is from the moment of the formation of the embryo. Antoninos said to him: If so, the evil inclination would cause the fetus to kick his mother’s innards and emerge from the womb. Rather, the evil inclination dominates a person from the moment of emergence from the womb. Rabbi Yehuda HaNasi said: Antoninos taught me this matter, and there is a verse that supports him, as it is stated: “Sin crouches at the entrance” (Genesis 4:7), indicating that it is from the moment of birth, when the newborn emerges from the entrance of his mother’s womb, that the evil inclination lurks.
“Sin lies in waiting at the door” (Genesis 4:7), and it is no wonder that men sin. He asked him: And what did Satan the prosecutor say about their sinning? Elijah said to him: Satan, on Yom Kippur, has no license to prosecute. From where is that idea derived? Rami bar Ḥama said: The numerological value of the letters that constitute the word HaSatan is three hundred and sixty four: Heh has a value of five, sin has a value of three hundred, tet has a value of nine, and nun has a value of fifty. Three hundred and sixty-four days of the solar year, which is three hundred and sixty-five days long, Satan has license to prosecute. On the remaining day, Yom Kippur, he has no license to prosecute. Since that day is exalted above all others, there is no room for the accusations of Satan.
The first example is the term: “Se’et” (Genesis 4:7). It is unclear whether the verse should be read: “If you do well, shall it not be lifted up [se’et]?” in which case se’et involves forgiveness and pardon; or: “If you do well, but you will lift up [se’et] your sin if you do not do well.” According to this interpretation, se’et is referring to remembrance: If you do not do well, your sin will be remembered.
Better a poor but wise youth than an old but foolish king who no longer has the sense to heed warnings.
And to the woman [God] said, “I will greatly expand Your hard labor—and your pregnancies; In hardship shall you bear children. Yet your urge shall be for your husband, And he shall rule over you.” (rule over you (So NJPS.) I.e., for matters of sexual relations he will have the last word.)
Is this not so—if you improve [your actions], there is forgiveness [for you], but if you do not improve [your actions], sin rests at the opening [your sin will be kept for the Day of Judgement]. Its desire is unto you, but you can dominate it. [For in the future, it will be exacted from you if you do not repent. And if you repent, there is forgiveness.]
If thou makest thy work good in this world, will it not be forgiven and remitted thee in the world to come? But if thou doest not make thy work good in this world, thy sin is retained unto the day of the great judgment; and at the door of thy heart it lieth. Yet into thy hand have I delivered power over evil passion, and to thee may be dominion over it, to become righteous or to sin.
If thou doest thy work well, will not thy guilt be forgiven thee? But if thou doest not thy work well in this world, thy sin is retained unto the day of the great judgment, and at the doors of thy heart lieth thy sin. And into thy hand have I delivered the power over evil passion, and unto thee shall be the inclination thereof, that thou mayest have authority over it to become righteous, or to sin.
| וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קׇם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃ | 8 J | Cain said to his brother Abel … (… Ancient versions, including the Targum, read “Come, let us go out into the field.”) and when they were in the field, Cain set upon his brother Abel and killed him. |
And this is as our Sages taught: Whoever is brazen-faced, it is certain that he is guilty of adultery (Taanit 7b). Kayin came upon Hevel’s twin sister, as is written (Genesis 4:8), “Then, when they were in the field.”
ויאמר קין אל הבל אחיו, “Kayin said to his brother Hevel;” seeing that the Torah does not elaborate on the content of Kayin’s words, we must assume that he told his brother about what G–d had said to him. (verse 6-7) He made it plain to his brother that he was very upset that G–d had not seen fit to accept his offering as He had done with Hevel’s offering. Hevel reacted to G–d having criticised Kayin with joy. When Kayin saw that his brother had been glad that he had been criticised by G–d, he arose with the intent of killing him. (second half of this verse). His motive was plain jealousy. Our author cites an additional or different interpretation of the incomplete sentence: “Kayin said to his brother Hevel,” which he had heard in the name of Rabbi Joseph Kara (turn of 11th century, not to be confused with Joseph Karo author of Shulchan Aruch, of Safed who lived during the most of the 16th century). that initially Hevel, having heard from Kayin what G–d had said to him, was afraid of him seeing that his brother was so angry, and remained on guard against him. When Kayin told him that G–d had held out hope for him by promising that He would relate to him with fondness if he changed his ways, Hevel dropped his guard feeling certain that Kayin would indeed change his ways. When Kayin spoke to him in a friendly mien, i.e. ויאמר, he thought that this was proof that Kayin had changed. He therefore dropped his guard with fatal consequences for himself.
AND CAIN SPOKE. It appears to me that Cain related to Abel the full account of the rebuke with which God had reproached him. Those born on a dark day ask, how did Cain kill Abel since no swords were yet in existence? This is a foolish question. He could have choked him or killed him with a stone or a piece of wood inasmuch as there were thousands of stones and chunks of wood around.
Ancient versions, including the Targum, read “Come, let us go out into the field.”
-14. ויאמר קין אל הבל אחיו. Cain spoke softly to his brother Abel. The addition of the word "his brother" indicates that Cain spoke in a friendly manner. Cain had made it plain previously that he was jealous of Abel. He did not want Abel to think that he also hated him on account of that. Therefore he stressed the brotherhood they had in common so as not to put Abel on guard against him. He deceived his brother into thinking that he did not harbour hatred in his heart. Verse 8 should really have been two verses, the first half concluding after the word אחיו. The Torah wrote it as one in order to make us understand why Abel was not on his guard.
ויהי בהיותם בשדה. It was when they were both in the field. We need to know why the Torah wanted us to know that what follows occurred in the field. Besides, why did the Torah have to mention that "Cain arose?" It would have sufficed to simply state that Cain killed Abel! Furthermore, why did G'd have to ask Cain where his brother Abel was? Why was Cain foolish enough to tell the One who knows everything that he did not know where his brother was? After all, who would be aware of G'd's supervising everything that occurs on earth if not the people with whom G'd had communicated directly such as Adam, Eve, Cain, etc.? Why did Cain add the gratuitous and provocative remark: "Am I my brother's keeper?" Why did G'd have to mention (verse 10) that Abel's blood cried out to Him "from the earth?" Besides, what was the nature of that outcry? Why did G'd curse the earth in addition to the murderer? What harm did it do for the earth to have swallowed Abel's blood? The alternative would have been for the dogs to lick it up. Did earth not act very properly by covering up the blood of the dead? G'd's words almost defy our understanding.
Cain was jealous of Abel because he thought that Abel's existence was the cause that he himself had been degraded. He thought that his own shortcomings had come to light only by comparing him to his brother. Once his brother would be out of the way G'd would have to turn to him seeing there was no one else to turn to. This is why he planned to kill Abel. He realised that the stench of Abel's decaying body would rise heavenwards. Inasmuch as man had been forbidden to murder, Cain sought a way of killing Abel without laying a hand on him. We have heard that Cain was a man of the earth; he was familiar with how the earth functioned. Our sages (compare Nedarim 39) say that earth has limbs just like a human being, i.e. the equivalent of hands, feet, etc. Cain knew which part of the earth served as its mouth, its eyes, etc. As a result of this familiarity with the earth he found a way to kill Abel with guile without actually laying a hand on him. The Torah describes that while Cain and Abel walked in the field Cain found a suitable spot to carry out his evil plan. The word ויקם is not part of the act of murder. It means he simply stood over him in a spot where the earth would swallow him. The earth actually did the killing. While the Torah does not spell out the exact nature of Abel's death in our verse, it does so in verse 11.
When G'd asked Cain where his brother was, He did so to find out if Cain was aware of his sin. When Cain answered that he did not know Abel's whereabouts, G'd told him that he should have made it his business to know. To this Cain replied: "Have You made me his keeper?" He did not confess his evil deed. He either thought that G'd would not punish him for an indirect act, a cause, or he thought that G'd did not exercise this kind of supervision over man. When G'd persisted by asking: "What did you do?" He informed Cain that his wicked deed was the cause that the earth had swallowed Abel. The words: "the voice of your brother Abel's blood cries out to me from the earth," mean that Abel thought it was the earth that killed him, not Cain. This is why he complained to G'd. G'd cursed Cain even more severely than the earth because he was the cause of what the earth had done. Henceforth the earth was no longer permitted to open its mouth (Sanhedrin 37). Isaiah 24,16 describes the songs of the earth as originating in its "wings," i.e. its periphery. Had the earth not been forbidden to open its mouth, no doubt its songs would have originated from its mouth. When the earth was to swallow all the Egyptians who had drowned, it was worried about opening its mouth until G'd gave it special permission as alluded to in Exodus 15,12: "You inclined Your right hand and the earth swallowed them." Perhaps this is the problem the sages referred to when they claimed that Cain killed Abel with a stone. As a result Abel suffered many injuries which would account for the Torah writing דמי אחיך צועקים instead of דם אחיך צועק, i.e. the plural for the word blood. Death would not have been due to any single injury as in the case of someone who is slain by the sword. We already explained that the fact that Abel suffered multiple injuries cleansed him of any sins he might have committed prior to his death.
ויאמר קין אל הבל אחיו, "Kayin said to Hevel his brother" The Torah did not spell out what Kayin told his brother. According to the Targum Yerushalmi on this verse he told him that he did not believe in the system of reward and punishment and that there was no judgment in the hereafter. The second sin Kayin committed was that he slew his brother as reported in the Torah ויקם קין אל הבל אחיו ויהרגהו, “Kayin arose against his brother Hevel and killed him (4,8)”. Kayin’s third sin was when he responded to G-d’s question —
ויאמר קין אל הבל אחיו, apparently, Kayin had no remorse, did not try to respond to G’d’s promise and warning. Proof is that he proceeded to do something far worse than what he had been guilty of thus far, by killing his brother.
ויאמר קין, Kayin accused his brother of being the cause that G’d had rebuked him. As a result his anger had intensified. He did not attack Hevel physically at that time as he was afraid of the reaction of his father. He kept his fury under control until the two of them were alone together in the field. This is when he killed him out of jealousy.
The word אל in our verse is to be understood as equivalent to על, upon. We have a similar use of the word אל in Ezekiel 18,6 אל ההרים לא אכל, “he did not eat upon the mountains.” There are numerous examples in Scriptures of such a use of the word אל. In Bereshit Rabbah 22,7 the subject of the conversation between the two brothers is described as follows: They were discussing how to carve up the earth between them. They agreed that one of them would lay claim to the real estate, whereas the other would own all the movable objects on earth. Thereupon one of them claimed that the ground the other stood on belonged to him, whereas the second one claimed that the clothing his brother wore actually belonged to him. Kayin, who had laid claim to the earth, told Hevel to fly off as he did not want him to set foot on his earth. Hevel countered by telling Kayin to strip off his clothing. The resulting feud led to Kayin killing Hevel. Rabbi Yehudah bar Ami said that they quarreled about whether the original woman had died immediately after having eaten from the tree of knowledge, and that G’d had given Adam a substitute for her, [so that they had both not been the children of a sinful mother and therefore not inherited a tendency to sin, Ed.] or if they had been born of Chavah, Adam’s original wife. Yet another opinion (Rav Hunna) quoted in the Midrash describes the subject of their quarrel as being the extra twin sister born with Hevel. Hevel claimed her as his wife, seeing she had been born with him, whereas Kayin claimed her as his wife, seeing he was the eldest. We need to understand why these scholars in the Midrash offer so many divergent views as to what Kayin and Hevel quarreled about. Not only this, but in the commentaries dealing with the mystical dimension of the Torah, the kabbalah, we find yet more opinions on this subject. Moreover, in the Jerusalem Targum the version of our verse is equivalent to: ”Kayin said to his brother: ‘lets go outside and have a talk.” When they had gone outside, Kayin said to his brother that there is no justice and no judge in the universe, that there is no afterlife, neither is there a reward or punishment. If there were, why would G’d have rejected his offering and accepted that of Hevel? Hevel disagreed, saying that there was a judge (G’d) that there was justice, and that there was a judge, There was reward and punishment and there was an afterlife beyond the material physical world they lived in. The world had been created as an act of love, not as Kayin had said that there was no love. Proof was the very fact that his offering had been accepted, seeing that he had served his Creator faithfully. Seeing that their argument had become not merely philosophical but personal, Kayin attacked his brother Hevel and killed him.
AND CAIN SPOKE TO ABEL HIS BROTHER. He began a conversation of argument and contention with him in order to seek a pretext against him and so kill him. This is the language of Rashi. Rabbi Abraham ibn Ezra said that the interpretation that appears most likely to him is that Cain related to Abel all the chastisements with which G-d had reprimanded him [and Cain accused Abel of having brought them upon him]. But in my opinion it is connected with the following words of Scripture: and it came to pass, when they were in the field, meaning that Cain said to Abel, “Let us go forth into the field,” and there he secretly killed him. It is possible that his intention in killing Abel was that the world be built up from himself for he thought that his father would not have any more children. He also feared that the main building up of the world might be from his brother, [which seemed likely since it was he] whose offering had been favorably accepted.
ויאמר קין אל הבל AND CAIN SPAKE TO ABEL — He began an argument, striving and contending with him, to seek a pretext to kill him. There are Midrashic explanations of these words, but this is the plain sense of the text.
Es wird nicht angegeben, was Kain dem Hebel gesagt habe. Sehr wahrscheinlich das Vorangehende, das, was Gott zu ihm gesprochen hatte, um so mehr, da Hebel ja mit darin beteiligt war, und Gott Hebels Bevorzugung und Kains Zurücksetzung als etwas möglicherweise Vorübergehendes, keineswegs als für immer entschieden erklärt hatte.
ויהי בהיותם בשדה. Es wird durchaus nicht gesagt, daß Streit zwischen ihnen gewesen. Das ויקם אל spricht vielmehr das Gegenteil aus. Es kommt noch einmal beim Schaul in der Höhle vor, ולא נתנם לקום אל שאול, und dort heißt es auch ein unerwartetes Überfallen. קום אל, nicht על, heißt ja wörtlich: sich aufmachen, um erst zu dem Andern hinzugehen, setzt also voraus, daß sie nicht nebeneinander und miteinander waren. Demgemäß heißt denn auch das בהיותם בשדה nichts anders als: sie waren ruhig im Felde bei der Arbeit, der auf seinem Acker, jener bei seiner Herde, da kam dem Kain plötzlich der schreckliche Gedanke, er ging zu Hebel hin und erschlug ihn.
ויאמר קין אל הבל אחיו, how upset he was, and how he had become downcast on account of his brother.
ויהי בהיותם בשדה, away from the presence of their parents.
ויקם קין, Kayin arose without any previous quarrel, similar to Deuteronomy 19,11 וארב לו וקם עליו, “he ambushed him and attacked him.”
He engaged him in argument and dispute. Rashi is answering the question: Why does the verse not explain what Kayin said? It must be that “he engaged him in argument...” (Devek Tov) In Bereishis Rabbah (22:7) it explains that Kayin the soilworker would argue that the soil belongs to him, thus Hevel the shepherd had no place in the world. Kayin would not allow him to graze his flocks. This caused a dispute.
Although Cain heard the words of God, he did not internalize them at all and held firm to his jealousy: Cain said to Abel his brother. The verse does not specify what Cain said to Abel. Perhaps he suggested that they travel somewhere together. Maybe he leveled harsh accusations against him or informed him of God’s statement. In any case, there was some conversation between Cain and Abel that amplified the friction between them: It happened when they were in the field, when they happened to be alone, that Cain arose against Abel his brother and killed him. In his overpowering rage, Cain fell upon Abel and killed him.
ויאמר קין, “Kayin said, etc.” according to Rashi Kayin began to quarrel with Hevel. According to Ibn Ezra Kayin told Hevel all the admonitions G’d had subjected him to. This is why the Torah did not have to repeat what he said to Hevel. Nachmanides explains that the words ויאמר קין אל הבל אחיו, are to be understood as part of the words ויהי בהיותם בשדה, “it was when they were both in the field, etc,” i.e. the second half of our verse. We need to understand the whole sequence as Kayin saying to Hevel: “let’s go out into the field, etc.” His intention was to kill him there in a spot that was not within view of his parents or twin sister. He was under the impression that his parents would not beget any more children. He was also afraid that the human species would be built up by the descendants of Hevel seeing that only his gift had been accepted by G’d. Some commentators believe that the subject of their conversation was to divide up the earth between them, Kayin claiming agriculture as his domain, claiming all arable land as belonging to him, whereas Hevel, being a shepherd, claimed all that was above the ground. Eventually, Kayin used this as a pretext to deny his brother setting foot on his soil, whereas Hevel denied Kayin the right to breathe the air. This led to a fight between them.
ויקם קין, “Kayin arose, etc.” According to the Midrash (Bereshit Rabbah 22,7-8) Hevel succeeded in wrestling Kayin to the ground, whereupon Kayin asked him if he planned to kill him, pleading that they were the only two human beings in the world, and would it not be terrible to kill half the human race? Thereupon Hevel had pity on him and released him. At that point Kayin exploited Hevel’s weakness and killed him. Seeing that he did not know where to administer a lethal blow he had to strike him in numerous places until he found the most vulnerable spot in his body. (according to the Midrash, he observed two ravens fighting , one of them standing over the other and killing it and then burying it in the earth. Kayin simply copied the raven)
“When they were in the field” [4:8]. When they were in the field, the two brothers argued. They said, let us divide the world. One of them said, the earth on which you are standing is mine and the other one said: the earth where you are standing is mine. They began arguing and one of them said: the Temple will stand on my part of the earth and the other one said the same thing and they argued. Abel, the younger one, was born with two sisters. Cain said: I will take the extra one since I am the firstborn. Abel said: since she was born with me, I want to take her as a wife. They continued to argue in this way. Abel threw Cain to the ground and lay on him. Cain said to Abel: we are but two children to our father Adam and why do you want to kill me? Abel had compassion for him and let him get up. That is why the verse says, “and Cain rose up” [4:8]. This means to say that he was lying beneath him and he stood up. From this we learn that we should not do any good for an evil person, because Abel had compassion for Cain and Cain went and killed Abel. From where did Cain have the tradition of how to kill? The Sages say that Cain saw how Adam slaughtered the ox for a sacrifice and he also killed Abel at the throat. Who buried Abel? Rabbi Eliezer the son of Pedat says that the kosher birds and kosher animals buried him. The Holy One gave them a good reward that we recite a blessing when we slaughter them and again another blessing when we cover their blood with earth. The Holy One repaid them measure for measure, because they covered the blood of Abel, the Holy One ordered that their blood be covered. (Genesis Rabbah, 22.7–8.) The Holy One came to Cain and said: where is your brother? He answered: am I my brother’s keeper? The Holy One responded: you evildoer, the blood of your brother screams to me from the earth. (Genesis, 4:9–10. Though these statements are Biblical verses, they are in Yiddish here and are not cited in Hebrew as verses normally are in the text.) That is why the verse says, “the blood of your brother” [4:10]. This means, much blood. That is to say, the blood of your brother and the children who were to have issued from him. Some sages say that Cain wounded Abel many times because he did not know which spot would kill him. (B. Sanhedrin, 37b.) He killed him because he thought that the bulk of the world would be built from Abel because the Holy One had accepted his sacrifice and had not accepted Cain’s sacrifice. The Holy One said: you must be cursed more than the earth, since the earth was cursed because the earth accepted the blood. Therefore, when you will work the earth, she will give you less grain than she would have given, because you killed your brother. (Genesis Rabbah, 22.10.) You should not rest in one place, but must be like a penitent. (On exile and wandering as a form of expiation of sin, see B. Sanhedrin, 37b.) Cain said, “my punishment is too great to bear” [4:13]. That is to say, Lord of the Universe, are my sins so great that you cannot forgive me? “Since you have banished me” [4:14]. He said: you have banished me and where shall I hide? Rabbi Judah said: the domestic and wild animals and the birds came and wanted to take revenge on Cain. The Holy One said: “if anyone will kill Cain” [4:15], they will be brought to justice. That is to say, the Holy One screamed at all the animals and birds and the snake that they shouldn’t do anything to him. “Sevenfold vengeance” [4:15]. The vengeance against Cain will be done in seven generations when Lamech will come and kill Cain. “The Lord put a mark on Cain” [4:15] The Holy One made a sign on Cain so that one should not kill him. Rav said that the Holy One gave him a dog to protect him from wild animals. Rabbi Yosi said that a horn grew in his forehead, like an ox. Some say that the Holy One wrote a letter of His name on his forehead so that all people would fear him and not kill him. (Genesis Rabbah, 22.12.)
Remarkable and noteworthy is the great wisdom contained in the names of Adam, Cain, and Abel, and in the fact that it was Cain who slew Abel in the field, that both of them perished, although the murderer had some respite, and that the existence of mankind is due to Seth alone. Comp. “For God has appointed me another seed” (iv. 25). This has proved true.
One might well conclude that the attempt to find Divine meaning in the Shoah leads only to madness. This was precisely the conclusion drawn by the most radical of Jewish theologians, Richard Rubinstein, in his book After Auschwitz. (Richard L. Rubinstein, After Auschwitz: Radical Theology and Contemporary Judaism, Bobbs-Merrill, 1966, especially pages 61–81.) His argument is this. Believing in the Jewish God of history entails that we see the Holocaust as an act of God and an act of punishment for sin. But no sin could be sufficient to justify the inhuman evil of the Holocaust. No tzidduk ha-din, no “vindication of the ways of providence,” is sufficient to explain the death of the righteous and the innocent, the million and half children slaughtered. Therefore there is no God of history. Traditional Jewish belief has been shattered. Quoting the rabbinic phrase for heresy, he concludes: leit din v’leit dayan: (Leviticus Rabbah, 28:1. The statement is attributed to Cain in Targum Jonathan to Genesis 4:8.) “There is no justice and there is no judge.”
Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.)
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
[2] Another interpretation: "and Abimelech acted justly." As it says, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him.' (Proverbs 26:27) Anyone who kills his brother with a staff, Jehoram stood up and killed the sons of his father's belly, as it says, 'Moreover, you have killed your brothers, your father's household, who were better than you.' (2 Chronicles 21:13) And because he killed the sons of his father's belly, therefore his bowels came out with his sickness, as it says, 'And they went on for days, and at the end of two years, his bowels came out because of his sickness.' (2 Chronicles 21:19) Why does it say, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him'? Cain killed his brother with a stone, as it says, 'And Cain rose up against Abel his brother and killed him.' (Genesis 4:8) And how did he kill him? He took a stone and struck him on all his organs with blows until he died. How do we know this? Because Lamech said to his wives, 'I have killed a man for wounding me.' (Genesis 4:23) And even Cain was killed with a stone, as it says, 'And Cain went out.' (Genesis 4:16) A stone fell on him and killed him. Why does it say, 'And whoever rolls a stone, it will come back on him'? Abimelech also killed his brothers with a stone, as it says, 'And he killed them on one stone.' (Judges 9:5) And he was also killed with a stone, as it says, 'And a certain woman threw an upper millstone upon Abimelech's head, and crushed his skull.' (Judges 9:53) Woe to him who rolls a stone, for it will come back on him."
“The Lord said to him: Therefore, anyone who kills Cain, vengeance will be taken on him sevenfold. The Lord placed a sign for Cain, so that anyone who would find him would not smite him” (Genesis 4:15). “The Lord said to him: Therefore, anyone who kills Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The animals, the beasts, and the birds all gathered to demand justice for Abel’s blood. He [God] said to them: “Therefore” (Because of your actions.) I am saying: “Anyone who kills Cain” will be killed. Rabbi Levi said: The primeval serpent came to demand justice for Abel. The Holy One blessed be He said to it: “Therefore” I am saying: “Anyone who kills Cain” will be killed. Rabbi Neḥemya said: Cain’s sentence was unlike the sentence of murderers, (He was not sentenced to death like other murderers.) as he had no one from whom he could learn. From here on, “anyone who kills Cain” will be killed. “The Lord placed a sign for Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: “He caused the orb of the sun to shine for him. (Regarding the creation of the lights, including the sun, it is written: “They will be as signs” (Genesis 1:14).) Rabbi Neḥemya said: Would the Holy One blessed be He cause the orb of the sun to shine on behalf of that wicked one? Rather, it teaches that he caused leprosy to glow on him, just as you say: “It will be that if they do not believe you, and do not heed the voice of [the first] sign, [they will believe the voice of the latter sign]” (Exodus 4:8). (The latter sign was leprosy, indicating that leprosy is called a sign.) Rav said: He gave him [Cain] a dog. Abba Yosei ben Kesari said: He caused a horn to sprout forth for him. (Both the dog and the horn were intended to ensure “that anyone who would find him would not smite him.”) Rav said: He rendered him a “sign” for murderers. (To warn others not to follow Cain’s practice.) Rabbi Ḥanin said: He rendered him a “sign” for penitents. (For others to follow his practice. Cain confessed his sin (see section 11).) Rabbi Levi said in the name of Rabbi Shimon ben Lakish: His sentence was pending until the Flood came and washed him away, as it is stated: “He obliterated all existence [haykum] that was on the face of the earth” (Genesis 7:23), just as it says: “Cain rose [vayakam]” (Genesis 4:8).
“Cain said to Abel his brother. It was when they were in the field. Cain rose up against Abel his brother and killed him” (Genesis 4:8). “Cain said to Abel his brother. It was when they were…” – about what were they quarreling? They said: ‘Let us divide the world between us.’ One took the land and one took the movable property. This one said: ‘The land on which you are standing is mine.’ That one said: ‘What you are wearing is mine.’ That one said: ‘Take it off.’ This one said: ‘Fly.’ As a result: “Cain rose up against Abel his brother and killed him.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Both of them took the land and both of them took the movable property. Regarding what, then, were they quarreling? Rather, this one said: ‘The Temple shall be built in my domain,’ and that one said: ‘The Temple shall be built in my domain,’ as it is stated: “It was when they were in the field,” and “field” is nothing other than the Temple, as it says: “Zion will be plowed like a field” (Micah 3:12). As a result: “Cain rose up against Abel his brother…” Yehuda bar Rabbi said: They were quarreling over [who would wed] the first Eve. (See Bereshit Rabba 17:7, 18:4.) Rabbi Aivu said: The first Eve had returned to dust. Regarding what, then, were they quarreling? Rabbi Huna said: An extra twin sister was born with Abel. (Two sisters were born together with Abel.) This one [Cain] said: ‘I will take her, as I am the firstborn.’ That one [Abel] said: ‘I will take her, as she was born with me.’ As a result: “Cain rose up.”
Rabbi Yoḥanan said: Abel was stronger than Cain, as the verse need not have stated: “rose up.” Rather, it teaches that he had been situated underneath him. He [Cain] said to him: ‘There are the two of us in the world, what will you go and say to Father?’ (If you kill me.) He [Abel] became filled with mercy for him [and released him]. Immediately, he [Cain] rose up against him and killed him. From there they say: Do not do a favor for a wicked person, and evil will not befall you. “And killed him” – with what did he kill him? Rabban Shimon ben Gamliel said: He killed him with a stick, as it is stated: “Or [have I slain] a child by my bruise?” (Genesis 4:23) (Lemekh was telling his wives here that he, unlike Cain, did not kill anyone by inflicting a bruise.) – an item that causes a bruise. The Rabbis say: He killed him with a stone, as it is stated: “Have I slain a man by my wound?” (Genesis 4:23) – an item that causes wounds. Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: Cain looked from where his father had slaughtered that bull in whose regard it is stated: “And may it be pleasing to the Lord like an ox and bull” (Psalms 69:32), and he killed him from there, from the place of the neck, from the place of the signs. (The trachea and the esophagus are the human counterparts of the animal’s windpipe and gullet, which are referred to as an animals’s ‘signs.’ During ritual slaughter, one must cut a majority of each of these ‘signs’ to render the animal kosher.) Who buried him? Rabbi Elazar ben Pedat said: The birds of the heavens and the kosher beasts buried him, and the Holy One blessed be He rewarded them with the two blessings that one recites over them – one for slaughter and one for covering the blood. (See Leviticus 17:13.)
“For in seven more days, I will make it rain upon the earth forty days and forty nights, and I will obliterate all existence that I made from on the face of the earth” (Genesis 7:4). “For in seven more days, [I will make it rain upon the earth forty days and forty nights]” – Rabbi Shimon ben Yoḥai said: They violated the Torah that was given in forty days; therefore, [the Flood lasted] “forty days and forty nights.” Rabbi Yoḥanan ben Zakai said: They corrupted the human form that comes into being at forty days, (A fetus is considered to possess human form after forty days of gestation.) therefore [the Flood lasted] “forty days and forty nights.” “I will obliterate all existence [hayekum]” – Rabbi Berekhya said: The living beings [kiyum]. Rabbi Avun said : Its sustainers [yekuminei]. (Mankind.) Rabbi Levi said in the name of Reish Lakish: This refers to Cain, (Who “rose up” [kam] against Abel to kill him (Genesis 4:8).) who had been suspended in abeyance until the Flood came and swept him away, as it is stated: “He obliterated all existence [yekum]” (Genesis 7:23). “Noah did; according to everything that God commanded him, so he did” (Genesis 6:22) – this pertains to the gathering of the animals, beasts, and birds.
“If a man begets one hundred, and lives many years, and the days of his years are many, but his soul is not sated from the good, and he did not have a burial; I say, a stillborn is better than he” (Ecclesiastes 6:3). “If a man begets one hundred” – this is Cain who begot one hundred sons; “and lives many years” – as [Cain] lived many years; “and the days of his years are many [but his soul is not sated from the good]” – his soul was not sated by his possessions and was not sated from the good of the world; “and he did not have a burial” – he was in abeyance, weakening, and the flood came and washed him away, as it is written: “He obliterated all the yekum” (Genesis 7:23). What is the yekum? It is existence [kiyyum]. Rabbi Bon said: The sustainers [okuminei]. (Those who develop and sustain the world, namely people (Matnot Kehuna).) Rabbi Elazar says: The yekum are the possessions that bolster the standing of their owner. (They help him stand [lakum].) Rabbi Shmuel says: The yekum is Cain, (In his regard it is written: “Cain arose [vayakom] against Abel his brother, and killed him” (Genesis 4:8).) who was washed away. “The stillborn is better than he” – this is Abel, his brother. (Although Abel died young, comparable to a stillborn, he was better off than Cain, who suffered greatly and was not buried (Etz Yosef).) Another matter, “If a man begets one hundred” – this is Ahab, who begot one hundred sons. Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1)? Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so, too, he had seventy sons in Yizre’el, (Thus, he had more than a hundred sons.) and each and every one of them had two palaces, one for the summer and one for the winter, as it is written: “I will smite the winter house with the summer house” (Amos 3:15). Rabbi Yehuda ben Rabbi Simon said: Two for the summer and two others for the winter, as it is stated: “and the ivory houses will perish” (Amos 3:15). (He interprets these houses as separate from the winter house and summer house mentioned earlier in the verse.) The Rabbis say: Six, as it is stated: “And many houses will be destroyed” (Amos 3:15). “And lives many years” – as he lived many years; “but his soul is not sated from the good” – from his possessions; “and he did not have a burial” – as it is written: “In the place where the dogs licked [the blood of Navot, dogs will lick your blood as well]” (I Kings 21:19). “The stillborn is better than he” – this is the stillborn of a prostitute. (Although its burial is not particularly honorable, it is buried nonetheless.)
[(Gen. 14:1:) NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL.] Thus did R. Tanhuma bar Abba begin: (Ps. 37:14-15:) THE WICKED HAVE DRAWN A SWORD … < TO BRING DOWN THE POOR AND NEEDY >…. THEIR SWORD SHALL ENTER THEIR HEART. (Tanh., Gen. 3:7.) What is the meaning of THE WICKED HAVE DRAWN (rt.: PTH) A SWORD? This refers to Cain, for until then no murderer had existed in the world. But Cain came and began (PTH) murder, as stated (in Gen. 4:8): CAIN AROSE [AGAINST HIS BROTHER ABEL AND MURDERED HIM]. The Holy One said to him: O wicked one, you have started using (rt.: PTH) the sword in the world. (Ps. 37:14:) THE WICKED HAVE DRAWN (rt.: PTH) A SWORD. This refers to Cain. (Ibid., cont.:) TO BRING DOWN THE POOR AND NEEDY, < TO SLAY THOSE WHO WAY IS UPRIGHT >. This refers to Abel. The Holy One said to him (i.e., Cain): You have let loose (rt.: PTH) a sword in the world. The sword shall enter the heart of that same person. (Ps. 37:15:) THEIR SWORD SHALL ENTER THEIR OWN HEART.
Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [ something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] for a long time, and has returned to be as it was. (Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7.) This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high. (Cf. PR 5:5; PRK 1:1; Numb. R. 13:2.) Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment. (Tanh., Exod. 11:6.) The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had removed his Divine Presence to the first firmament.] Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING BY THE NAME OF THE LORD, he removed his presence from the second to the third . The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed. (Above, Gen. 4:8.) Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. Jacob arose, he descended from the fifth to the fourth. Levi arose, whose works were comely, he descended from the fourth to the third. Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third to the second. Amram arose, he brought him down from the second to the first firmament. Moses arose, he brought down the Divine Presence . When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased for a long time, and has returned as it was.
Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother? (Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1.) You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US. (The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9.) Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: . Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS , since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness. (See below, Lev. 3:5.) You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST. (The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle.) He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting (Gk.: apante, apantesis.) with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When had said this to him, took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.
(Exod. 7:8–9:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: WHEN PHARAOH SPEAKS UNTO YOU, < SAYING > PRODUCE YOUR MIRACLE, . This text is related to (Is. 46:10): DECLARING THE END FROM THE BEGINNING, AND FROM OF OLD, THINGS THAT HAVE NOT HAPPENED, SAYING: MY PLAN SHALL COME TO PASS AND I WILL ACCOMPLISH ALL MY DESIRE (HPTs). (Tanh., Exod. 2:11; Exod. R. 9:1.) What is the meaning of DECLARING THE END FROM THE BEGINNING? The Holy One declares from the start what is going to happen in the end. Where is it shown? Where he said so to Moses (in Deut. 31:16): BEHOLD, YOU ARE SOON TO SLEEP WITH YOUR ANCESTORS. THEN THIS PEOPLE WILL ARISE AND GO WHORING …. He told him what Israel was going to do after Joshua had been dead for some years. (Ibid.:) AND GO WHORING AFTER THE ALIEN GODS OF THE LAND. And so they did (according to Jud. 2:11): THEN THE CHILDREN OF ISRAEL DID EVIL IN THE EYES OF THE LORD AND THEY WORSHIPPED THE BAALS…. (Deut. 31:16, cont.:) THEY WILL FORSAKE ME AND BREAK MY COVENANT. (Cf. Jud. 2:12:) THEY FORSOOK THE LORD {AND DID NOT WORSHIP HIM}. Ergo (in Is. 46:10): DECLARING THE END FROM THE BEGINNING. R. Pinhas bar Hama the Priest said: Whoever hears this verse is thinking: Is there a love of strife (Gk.: philoneikia.) above? (Cf. Is. 46:10, cont.:) SAYING: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE. Why so? Because the Holy One does not desire (HPTs) to convict any creature, as stated (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS (HPTs) IN WICKEDNESS…. (Tanh., Gen. 4:8; M. Pss. 5:7.) And so it says (in Ezek. 33:11): I DO NOT DESIRE (rt.: HPTs) THE DEATH OF THE WICKED … Ergo (in Is. 46:10): SAYING: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE (HPTs). Thus the Holy One desires (HPTs) to declare all his creatures righteous, as stated (in Is. 42:21): THE LORD WAS DELIGHTED (HPTs) BECAUSE OF HIS RIGHTEOUSNESS, TO MAGNIFY AND GLORIFY TORAH. (On this interpretation of Is. 42:21, see also Mak. 3:16; ARN, A, 41:21; Targum to Is. 42:21.) Ergo (in Is. 46:10): AND I WILL ACCOMPLISH ALL MY DESIRE.
And Cain spoke unto Abel, his brother (Gen. 4:8). What did he say to him? He said: “Let us divide the world between us, but since I am the eldest, I shall take twice as much.” Abel replied: “Perhaps.” “If we do this,” Cain continued, “I want my share to include the place at which your sacrifice was accepted.” Abel replied: “That, you cannot have.” Thereupon, they began to quarrel, as it is said: And it came to pass while they were in the field that Cain arose (ibid.), and it says elsewhere: Zion shall be plowed as a field (Jer. 26:18). (There are many explanations of the reason for the struggle. See Bereshit Rabbah 22:7, Pirkei de-Rabbi Eliezer 21, Aggadat Shir ha-Shirim 31:17, Ginzberg, Legends of the Jews 1:108. As a consequence of Cain’s action Zion will be destroyed.)
If thou lend money to any of my people (Exod. 22:24). Scripture says elsewhere in reference to this verse: He that hath an evil eye hasteneth after riches, and he knoweth not that want shall come upon him (Prov. 28:22). He that hath an evil eye refers to Cain, who sought to possess the entire world. When was that? When Cain and Abel were (alone) in the world. What was written concerning them? And it came to pass, when they were in the field (Gen. 4:8), that He killed Abel because of the dispute over the field.
Cain said to Abel: (See above, “In the Beginning,” Section 9.) “Let us divide the world between us. You take the movable property, and I will take the fields.” He thought that he would thereby be able to drive him out of the world. They divided everything between them. Abel took the movable property, and Cain the fields. Thereafter, wherever Abel went, Cain ran after him, shouting: “Get off my property.” He fled to the mountains, and Cain pursued him, shouting: “This too belongs to me.” Finally he turned upon him, and killed him, as it is said: And Cain rose against Abel his brother, and slew him (ibid.).
Another comment upon the verse And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture says elsewhere in reference to this verse: O that thou wert as my brother (Song 8:1). The Israelites said to the Holy One, blessed be He:, O that thou wert as my brother, yet you find that all brothers hated each other. Cain hated Abel, as it is said: And Cain rose up against Abel his brother (Gen. 4:8). Ishmael hated Isaac, as is said: And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). Making sport implies, in this instance, that he wanted to kill him, as it is said: Let the young men, I pray thee, arise and make sport before us (II Sam. 2:14). Esau hated Jacob, as is said: And Esau said in his heart, etc. (Gen. 27:41). And the tribes hated Joseph, as it is said: And they hated him (Gen. 37:4). But in this instance the Israelites asked of the Holy One, blessed be He: Do you mean like Moses and Aaron, of whom it is said: Behold how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1)? They loved and cherished each other. At the time that Moses took the kingship and Aaron the priesthood, they bore no resentment toward each other. In fact, they rejoiced in each other’s exalted role.
Another interpretation: This is what the verse says: "Behold how good and how pleasant etc." (Psalms 133:1). And so you find that never were there brothers who loved each other like Moses and Aaron, as it says "And these are the generations of Aaron and Moses etc." It teaches that most brothers hate each other: Cain hated Abel, as it says "And Cain rose up against Abel his brother and killed him" (Genesis 4:8). And Ishmael hated Isaac, as it says "And Sarah saw the son of Hagar the Egyptian laughing etc." (Genesis 21:9). And Esau hated Jacob, as it says "And Esau said in his heart: 'The days of mourning for my father will draw near, and I will kill Jacob my brother'" (Genesis 27:41). And similarly Abimelech killed his brothers, as it says "And he came to his father's house, to Ophrah, and killed his brothers" (Judges 9:5). And similarly Jehoram killed his brothers, as it says "And Jehoram rose up...and killed all his brothers by the sword" (II Chronicles 21:4). [It teaches that] brothers hate each other, but Moses and Aaron loved each other and cherished each other, and both were great and equal, as we read regarding "And these are the generations of Aaron and Moses."
Rabbi Zadok said: A great hatred entered Cain's heart against his brother Abel, because his offering had been accepted. Not only (on this account), but also because Abel's twin-sister was the most beautiful of women, and he desired her in his heart. Moreover he said: I will slay Abel my brother, and I will take his twin-sister from him, as it is said, "And it came to pass when they were in the field" (Gen. 4:8). "In the field" means woman, who is compared to a field.
He took the stone and embedded it in the forehead of Abel, and slew him, as it is said, "And Cain rose up against Abel his brother, and slew him" (ibid.).
Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22); (The midrash will explain how this relates to the verse “if you lend money to My people,” but it first cites other interpretations of the verse. ) this is Cain, who hastened himself to take the world. How so? When he was with his brother, as it is stated: “It was when they were in the field” (Genesis 4:8), they said one to the other: ‘Come, let us divide the world.’ Cain said: ‘You take the movable property, and I [will take] the land.’ They divided it between them. Abel took the movable property and Cain [took] the land. [Cain] plotted to oust [Abel] from the world. Abel was walking on the earth and Cain was pursuing him. He said to him: ‘Leave what is mine.’ [Abel] went to the mountains, and [Cain] said: ‘Leave what is mine,’ until he stood over him and killed him. That is, “a greedy man rushes after wealth.” This is Cain, who was greedy toward his brother. “And does not know that lack will come upon him” (Proverbs 28:22). What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away. Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12). “And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field. Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8). Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’ Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela, (When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela.) in the Prophets is a litra, (Twenty-five sela.) and in the Writings is a centenarium. (One hundred litra.) Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham? If you give me four hundred shekel, from the merchandise of your house you will give it to me. (This sum is insignificant to a man as wealthy as you (Matnot Kehuna).) Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him. (In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks. ) That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet. Another matter, “rushes after wealth,” this is Esau. When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’ At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5). “I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack? It is that he did not enter the Cave of Makhpela. Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14). (The owner does not receive payment beyond the rent.) That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13). Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly. There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’ When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten, (He separated only ninety measures as tithe.) and it deducted one hundred; (The next year, the field produced only nine hundred measures.) likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes. (Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures.) When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest. Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.” Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8). Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor? Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill. Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18). Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).
“The Lord said to Aaron: Go toward Moses to the wilderness. He went, and he met him at the mountain of God and he kissed him” (Exodus 4:27). “The Lord said to Aaron: Go toward Moses to the wilderness” – that is what is written: “If only you were as my brother [who nursed from the breasts of my mother; I would find you outside, I would kiss you]” (Song of Songs 8:1). Regarding which brother is the verse speaking? If you say it is regarding Cain, but is it not written: “Cain rose against his brother Abel and killed him”? If you say it is like Ishmael to Isaac, did we not learn: Ishmael hates Isaac? If you say it is like Esau to Jacob, is it not written: “Esau hated Jacob” (Genesis 27:41)? If you say it is like Joseph’s brothers, but is it not written: “They hated him” (Genesis 37:4), and it is written: “His brothers envied him” (Genesis 37:11). Rather, it is like Joseph to Benjamin, “who nursed from the breasts of my mother” (Song of Songs 8:1), (Joseph and Benjamin were from the same mother, Rachel, whereas their other brothers were not sons of Rachel. ) [and] like Moses to Aaron, as it is stated: “He went, and he met him at the mountain of God and he kissed him.” Our Rabbis, of blessed memory, said: All kisses are indecent except for three: The kiss of greatness, the kiss of separation, and the kiss of reunion. The kiss of greatness, as it is stated: “Samuel took the vial of oil, and poured it upon his head, and kissed him” (I Samuel 10:1); the kiss of separation: “Orpa kissed her mother-in-law” (Ruth 1:14); the kiss of reunion, as it is stated: “He went, and he met him at the mountain of God and he kissed him.” Some say: Even a kiss of closeness is not disgraceful, as it is stated: “Jacob kissed Rachel” (Genesis 29:11), who was his relative. Rabbi Pinḥas said: There was an incident involving a brother and a sister, one of whom was in Gush Ḥalav and one of whom was in Beit Maron. The house in Gush Ḥalav caught fire. His sister came from Beit Maron and fell upon him and was hugging him and kissing him. She said: ‘I am not accustomed to come to you [and to kiss you], but I was afraid, as you are my brother and were in distress, and you emerged from it.’ “I would find you outside, I would kiss you” (Song of Songs 8:1) – where outside? It is in the wilderness, where the brothers, Moses and Aaron, kissed each other.
“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1). “If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16). (As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).) “I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27). “They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.
Another matter: “You shall take for you on the first day” – that is what is written: “The fields and everything within them will exult” (Psalms 96:12). “The fields will exult” – this is the world, as it is stated: “It came to pass when they were in the field” (Genesis 4:8). (This verse is stated regarding the incident of Cain and Abel. The midrash elsewhere asserts that they argued about how to divide the entire world between them (see Bereshit Rabba 22:7). ) “And everything within them” – these are the creatures, just as it says: “The earth and all its contents are the Lord’s” (Psalms 24:1). “Then the trees of the forest will sing” (I Chronicles 16:33) – Rabbi Aḥa said: “[The trees of] the forest [will sing]”; “all the trees of the forest [will sing]” (Psalms 96:12). (Two verses employ almost the same terminology, but the verse in Psalms adds the word “all.” ) “The forest” – these are trees that produce fruit. “All the trees of the forest” – these are trees that do not produce fruit. Before whom [will they sing]? “Before the Lord” (Psalms 98:9). Why? Because “He comes” (Psalms 98:9) on Rosh HaShana and Yom Kippur. To do what? “He will judge the world with righteousness and peoples with uprightness” (Psalms 98:9).
Furthermore, we know and understand that the Creator did not create the world for the sake of the wicked or those who anger Him, for reason cannot lead us to such a conclusion, but He created it for the sake of the pious, who acknowledge His divinity and serve Him properly. His intent was only to create the pious, but the wicked were created by virtue of the nature of creation. Just as a piece of fruit has a peel (This metaphor seems to be Kabbalistic, especially the use of "peel" for "evil.") (This is a possible allusion to a favorite theme in Jewish Mysticism. "Evil is the Kelipah, the ‘bark’ of the cosmic tree or ‘The shell of the nut’ ". Gershom G. Scholem, Major Trends in Jewish Mysticism (New York: Schocken, 1946), p. 239.) and that which is choice is what is within the peel, so the pious are the fruit of the creation of the world and the wicked are the peel . Just as we see that the intent of the sower of the seed is to cause wheat alone to grow, but that the strength of the sprout brings forth evil weeds with the wheat (See Isaiah 5:2.) and that with the rose come all sorts of thorns, thus it is the intent of the Creator to create the pious, but by the virtue of the nature of creation, the wicked are brought forth with the pious. There is nothing that is created that cannot be divided into three parts: the choice or the purest part, which is like the finest flour; the inferior part, which consists of offal and worthless parts, such as straw or rubbish, and there is the part in between (This refers to some kind of intermediary state between excellence and worthlessness.) . Thus you find among human beings one part which is choice and pure, and these are the pious ones; they are like the fine flour or the choicest fruit. And then there is the less worthy and the rejected, and they are the wicked that are like the rubbish or straw. Therefore, we can say that the world was not created for the sake of the wicked, but for the sake of the pious. Just as in the case of a tree, its master did not plant it and labor for the sake of the peel, but for the sake of the choicest fruit that it will yield. (This paragraph sounds Kabbalistic, not only in the imagery but also in the idea that evil is a necessary part in the creation of the world. Theodore Friedman in his review of Ephraim E. Urbach’s The Sages—Their Concepts and Beliefs (Hebrew) Jerusalem, Magnes: 1969, in Judaism Vol. 21:4, p. 499 deals with the famous controversy between the Schools of Shammai and Hillel, whether or not it would have been better for man never to have been born (Eruvin 13b). Urbach said that the question that exercised the two Schools was whether or not it would have been better for [the wicked] never to have been born. Friedman feels "unconvinced" that such is the plain meaning of the text. It is interesting to observe that the text which Urbach uses (p. 226) taken from the Ethics of the Fathers VI: 11 "Whatsoever the Holy One, blessed be He, created in His world, He created it only for His glory", as it is written, Everything that is called by my name and that I have created, I have formed it, yea, I have made it (Isaiah 43:7) contains the very same verse which was cited by our author in the beginning of this chapter. See p. 10, lines 21-22.)
The three groups of rebels we have mentioned represented the three negative virtues of קנאה, תאוה, and כבוד, jealousy, greed, and craving for honour. These are the traits that contribute to man losing his life (both here and in the Hereafter). They are the very opposites of the good characteristics described earlier. Korach was afflicted by jealousy, Datan and Aviram were affected by greed, and the two hundred and fifty men suffered from the desire to achieve higher status. We shall now elaborate on this: Korach's jealousy was a trait due to the original serpent. The serpent had denied creation ex nihilo by holding out the hope that Eve would become like G–d, and suggesting that G–d had created the universe only after having eaten from that tree. Anyone who denies creatio ex nihilo, is in effect denying the existence of G–d and the existence of a system of justice and fairness, and therefore accountability, supervised by the Creator. When Cain had started his quarrel with Abel he had said that there was no judge, no justice, and no Hereafter, as is evident from the Targum Yonathan on Bereshit 4,8. Korach also denied the prophetic powers of Moses, that the Torah originated in Heaven and that the earth had been created because of the merit of Moses, as we have been told בראשית, בשביל משה, שנאמר וירא ראשית לו (Deut 33,21). Moses represented the very opposite of jealousy as we know from when he said to Joshua: "Are you going to practice jealousy on my behalf?" (Numbers 11,29) He was anxious that the spirit of prophecy should proliferate throughout the Jewish nation.
Then the Lord said to Cain, “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.” Now Cain said to his brother – and while they were in the field, Cain attacked his brother Abel and killed him. (Gen. 4:8)
One such case, not marked as such in our texts but signalled in some ancient manuscripts, is Genesis 4:8: “And Cain said to Abel his brother…and it came to pass that, when they were in the field, Cain rose against his brother and killed him.”
That expectation is dashed by the next word, miLeah, “more than Leah.” This is not merely unexpected. It is also grammatically impossible. You cannot have a sentence that says, “X also loved Y more than Z.” “Also” and “more than” contradict one another. This is one of those rare and powerful instances in which the Torah deliberately uses fractured syntax to indicate a fractured relationship. (The classic example is the untranslatable verse in Gen. 4:8, in which Cain kills Abel. The breakdown of words expresses the breakdown of relationship which leads to the breakdown of morality and the first murder.)
ואנשי קדש תהיון לי, “and people of holiness shall you be for Me.” Actually we would have expected to find the word קדושים, “holy” in the plural, seeing the subject are אנשים, “men,” in the plural. The verse alludes to the fact that the spiritual concept כנסת ישראל, the community of Israel as a collective unit, is the true strength of Israel. The reason this concept is called קדש, holy, is that it is a direct derivative of the emanation חכמה which has its origin in the letter י of the tetragrammaton, the name י-ה-ו-ה. This is the reason the Torah had to add the word לי, “for Me,” The meaning of the word לי in this verse is similar to the meaning of the word לי in Exodus 25,2 ויקחו לי תרומה, “they shall take a heave-offering for Me,” (i.e. bring contributions for the construction of the Holy Tabernacle.”) Israel are considered as if sanctified for the Holy Name of Hashem. Seeing that their spiritual level is so high, they are not to eat meat of diseased or mutilated animals as that meat is the product of the destructive powers rampant in the universe, the power which opposes sanctity and holiness. The Torah adds the word בשדה, “in the field,” in order to underline the origin of such treifah meat. Esau’s predominantly evil nature had been described by the Torah as איש שדה, “a man of the field,” i.e. he represented the murderous instincts of Kayin the first murderer, whose evil deed was described by the Torah as occurring בשדה, “in the field” (Genesis 4,8). This is another reason that the dogs are entitled to eat this meat as their characteristic is close to that of Esau’s.
לא תרצח. Wherever the term רציחה appears it refers to killing without adequate justification. A deliberate murderer is to be executed as we know from Numbers 35,16-16. Similar verses in Kings I 21,19 when King Achav had framed someone resulting in judicial murder is also included in this definition of לא תרצח, [though he could have claimed that Naval, the victim, could have been found innocent by the judges. Ed.] When the terms הריגה, or מיתה are used to describe killing this means that there was no excuse for the killer to commit his act. (compare Kayin slaying his brother in Genesis 4,8) On the other hand, in Leviticus 20,16 where the Torah decrees והרגת את האשה, this refers to judicial killing for cause. Concerning the use of the word רוצח, murderer, in Deuteronomy 4,42 as applicable to someone who killed inadvertently, the reason why the Torah used this term there was only because in the same context deliberate murder was also discussed. This is my answer to the heretics who have admitted to me that the Latin translation of the Bible describing רציחה “killing,” without distinction as to the reason for the killing, is sloppy, most inaccurate. They were so careless in spit of the fact that in their “own” books such as Deuteronomy 32,39 we have the line אני אמית ואחיה, “it is I Who kill and resurrect,” showing that the Torah uses different expressions describing different kinds of killing.
And He saw our affliction" (Deut. 26:7) – this refers to the separation from the way of the world, as it is stated, "And God saw the Children of Israel and God knew." (Ex. 2:25) "And our toil" (Deut. 26:7) – this refers to the killing of the sons, as it is stated, "Every boy that is born, throw him into the Nile and every girl you shall keep alive." (Ex. 1:24) "And our duress" (Deut. 26:7) – this refers to the pressure, as it is stated, "And I also saw the duress that the Egyptians are applying on them." (Ex. 3:9) At first, it would appear that the sentence should have been interpreted so that these three expressions, “our affliction,” “our toil,” and, “our duress” are all synonyms, different words expressing the same idea. “He saw our affliction,” should have been interpreted the same as, “And they afflicted us; and “Our duress” should have been interpreted as referring to hard labor. However, the Maggid realized that if “And He saw our affliction, and our toil and our duress,” was similar to the interpretation of, “And the Egyptians dealt ill with us, and afflicted us and imposed hard labor upon us,” then one of these verses would be unnecessary and it would have been fitting to say, “The Egyptians dealt ill with us, and afflicted us, and placed hard labor upon us and we cried out to God… and God heard… and God saw what they did to us in Egypt and God took us out.” Why was it necessary to repeat the language itself with, “God saw our affliction, our toil and our duress?” The Maggid comes to interpret each expression differently. The first verse (“The Egyptians dealt ill with us…”) refers to what the Egyptians did to the Israelites publically: they afflicted them with bricks and mortar, building cities for the king, and crushing work which the Egyptians imposed on them. The passage then continues, “God saw our affliction, our toil and our duress.” Besides the well-known things which the Egyptians openly did to the Israelites, God saw the secret plans and hidden strategies that the Egyptians carried out and which were not known publically. Thus, the expression, “He saw our affliction” refers to the forced separation of the sexes. Many Israelite men separated from their wives so that they would not give birth in vain nor give birth to a child idly. (If they gave birth to children, the Egyptians would then kill them. To avoid the death of their children they simply stopped having sexual relations with their wives.) The sages said that forcing couples to refrain from having intimate relations was an “affliction.” The sages explain, “If you ill-treat (afflict) my daughters,” (Gen. 31:50) to mean refraining from sexual relations. The Maggid quotes the verse, “And God saw the Israelites and God knew.” (Ex. 2:25) God saw that the men were separating from their wives so He caused them to feel sexual desire so they would have relations and thereby would have more children. The sages interpreted the verse, “Under the apple tree I aroused you…” (Song 8:5) to mean that the women would come to the field to serve their husbands, tend to them and then they would have relations with them. The verb ‘know’ refers to intimate relations, as in, “Adam knew Eve, his wife.” (Gen.4:8) Similarly we find, “The maiden was very beautiful, a virgin whom no man had known.” (Gen 24:16) The word yeda, then, hints at this meaning in Exodus 2:25. The Maggid also came up with this interpretation by verbal analogy (gezera shava). (Gezera Shava is a hermeneutic rule used by the sages primarily in the interpretation of Jewish law. When a similar word appears in two verses, the sages assumed there was a connection between the two verses. In this case, Abarbanel uses this rule of interpretation for non-halachic purposes.) The word vayar, “And He saw” appears in both verses: here, “And God saw our affliction” (Deut. 26:7) and there, “And God saw the Children of Israel and God knew.” (Ex. 2:25) Just as there it means that he gave them the desire to know their wives, so too here, it has this meaning. When it says, “And God knew” regarding intimate relations it says so because no being can know what happens between a man and his wife except God.
[47] So the words that follow “Cain rose up against Abel his brother and slew him” (Gen. 4:8), suggest, so far as superficial appearance goes, that Abel has been done away with, but when examined more carefully, that Cain has been done away with by himself. It must be read in this way, “Cain rose up and slew himself,” not someone else.
[1] “And Cain said to Abel his brother, Let us make our way to the plain. And it came to pass when they were on the plain that Cain rose up against his brother Abel and killed him” (Gen. 4:8). What Cain is aiming at is by means of a challenge to draw Abel into a dispute, and to gain the mastery over him by plausible sophistries that have the appearance of truth. For, drawing our conclusions about things that are obscure from things that are manifest, we say that the plain, the rendezvous to which he summons him, is a figure of contest and desperate battle.
In the first place he might have received injury from the parts of the world which indeed were made for the advantage of the good and that they might partake of them, but which nevertheless, derived from the wicked no slight degree of revenge. In the second place it may be that he said this, because he was apprehensive of injury from beasts, and reptiles; for nature has brought forth these animals with the express object of their being instruments of vengeance on the wicked. In the third place, some people may imagine that he is speaking with reference to his parents, on whom he had inflicted an unprecedented sorrow, and the first evil which had happened to them, before they knew what death was.
What is the meaning of the expression: "You have done wrongly; now rest?" (Genesis 4:8).
Why he seems to be giving what is good into the hand of a wicked man, when he says, "And unto thee shall be his desire?" (Genesis 4:8).
Why he slew his brother in the field? (Genesis 4:9). That as all in fecundity and sterility arises from a neglect of sowing and planting land a second time, he may be kept continually in mind of his wicked murder, and self-blamed for it; since the ground was not to be the same for the future, after it was compelled, contrary to its nature, to drink of human blood, to bring forth food to that man who imbued it with the polluted stain of blood.
Kayin said [something] to his brother Hevel, and it happened when they were in the field, that Kayin rose up against his brother, Hevel, and killed him.
And Kain said to Habel his brother, Come, and let us go forth upon the face of the field. And it was when they had gone out upon the face of the field, Kain answered and said to Habel his brother, There is neither judgment nor Judge, nor another world; neither is a good reward given to the righteous, nor will vengeance be taken of the wicked. Nor was the world created in goodness, nor in goodness is it conducted. Therefore it is that thy oblation was accepted with good will, and mine not accepted with good will. Habel answered and said to Kain, There is a judgment, and there is a Judge: there is another world, and a good reward is given to the righteous, and vengeance taken of the wicked. And in goodness was the world created, and in goodness is it conducted. But according to the fruit of good works is it conducted. Because my works were better ordered than thine, my offering was accepted with good will, and thine was not accepted with good will. And as they two disputed on the face of the field, Kain arose against Habel his brother, and killed him.
And Kain said to Habel his brother, Come, and let us two go forth into the field. And it was that when they two had gone forth into the field, Kain answered and said to Habel, I perceive that the world was created in goodness, but it is not governed (or conducted) according to the fruit of good works, for there is respect to persons in judgment; therefore it is that thy offering was accepted, and mine not accepted with good will. Habel answered and said to Kain, In goodness was the world created, and according to the fruit of good works is it governed; and there is no respect of persons in judgment; but because the fruits of my works were better than thine, my oblation, before thine, hath been accepted with good will. Kain answered and said to Habel, There is neither judgment nor Judge, nor another world; nor will good reward be given to the righteous, nor vengeance be taken of the wicked. And Habel answered and said to Kain, There is a judgment, and there is a Judge; and there is another world, and a good reward given to the righteous, and vengeance taken of the wicked. And because of these words they had contention upon the face of the field; and Kain arose against Habel his brother, and drave a stone into his forehead, and killed him.
| וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃ | 9 J | יהוה said to Cain, “Where is your brother Abel?” And he said, “I do not know. Am I my brother’s keeper?” |
[WHERE.] Ay(where) means the same as ayeh. The word ayfo (where) is a combination of two words. (Where (ayeh) and here (poh), i.e., in what place.)
— אי הבל אחיך “where is your brother Hevel?” by saying: “I do not know; am I my brother’s keeper?” He spoke as if it were possible to fool G-d. Because of these three sins Kayin was cursed with three curses.
'ויאמר ה, the reason G’d spoke to him now was only in order to show him that he could not hide his deed from G’d, and that whatever man does, or even plans to do is fully known to Him. Kayin had thought that by burying Hevel he could hide his deed from G’d, just as he had been able to hide it from his father. This is why he had killed Hevel in the field where there had not been any witnesses. The additional reason why G’d addressed him was to inform him of his impending punishment. The reason that G’d phrased His remarks as if He questioned him, saying: אי הבל אחיך, was only an opening line, just as He had asked Adam in 3,9 איכה, “where are you?,” knowing full well where Adam was hiding. He also had asked Moses in Exodus 4,2 מזה בידך, “what is this in your hand?,” knowing full well that Moses held a staff in his hand. There are more such examples of a question by G’d being for purposes other than to obtain information not at His disposal. Seeing, however, that He had not said to Kayin: “why did you kill your brother?” Kayin thought that G’d was not yet aware of Hevel being dead. He denied all knowledge, saying: לא ידעתי, השומר אחי אנכי, claiming that Hevel had gone about his work just as he, Kayin, had gone about his work.. He added, gratuitously, that he could not be expected to know the whereabouts of his brother all the time, seeing he had not been hired to be his keeper. He acted far worse than his father at the time, as Adam had never denied that he had done wrong. He had only made excuses for himself. Adam was well aware that G’d was well informed about all such matters, and that even though He had commenced the conversation with a question, it was not because He had not known the answer.
איה הבל אחיך WHERE IS ABEL THY BROTHER — thus entering into a friendly conversation with him: perhaps he might repent and say, “I have killed him, and sinned against You” (Genesis Rabbah 19:11).
לא ידעתי I KNOW NOT — He became a deceiver of the Most High (i. e. he persuaded himself that he could deceive Him) (Numbers Rabbah 20:6).
השומר אחי אנכי AM I MY BROTHER’S KEEPER — This is a question. Similarly, wherever ‘ה has a חטף פתח it introduces a question.
אִי ,אֵי, ein abgegrenzter, abgeschiedener Ort. Daher אֵי: die Frage nach dem Orte eines Abwesenden. — Die ganze Tiefe der verbrecherischen Gesunkenheit zur entschiedensten Warnung vor jeder Entzweiung ist in der Frage: "Wo ist dein Bruder Hebel?" und in der Antwort ausgesprochen. Es sollte Jeder wissen, wo der Andere ist. Die Frage ist eine ganz berechtigte, auch wenn nichts vorgefallen wäre. Und nun die Antwort! Ich weiß nicht usw. Kain findet die vollständigste Entschuldigung darin, daß es ja nicht seine Aufgabe sei, seinen Bruder zu schützen, er habe genug mit sich zu tun! Wenn sich in dieser Antwort die kaltblütigste Selbstsucht ausspricht, so liegt darin zugleich die ernsteste Warnung, daß jenes lieblose: "Jeder fege vor seiner Tür" nicht fern von dem feindseligsten Hass ist, der auch den Nächsten kaltblütig dahinschlachtet, wenn er dem eigenen Vorteil im Wege steht.
אי הבל אחיך, “in which place did you bury him?” G’d phrased this as a question only in order to give Kayin a chance to begin the process of repentance, not because He was not perfectly aware where Kayin had buried Hevel. G’d did not want to be forced to kill someone already guilty of the death penalty.
לא ידעתי, “I do not know.” He thought that the question concerned Hevel’s whereabouts. Seeing that Kayin had not been interested previously in G’d’s ability to know the future, or to become close to Him; such knowledge about G’d was reserved to those who are cleaving to Him.
So that he may repent... Why did Rashi not say the same regarding Adam? The answer is: By hiding himself, Adam admitted that he had sinned. Thus Rashi could not say, “He may repent and say: ‘I sinned.’” Another answer: Adam was a great tzaddik, as he was created by Hashem Himself. Surely he will admit his sin! Not so concerning Kayin. Therefore, Hashem had to “engage him in conversation so that he may repent...” (Maharshal)
He became a deceiver... Kayin thought that Hashem is not All-Knowing; otherwise he would not have tried to deny [that he had sinned].
At the dawn of humanity, man was still capable of hearing the word of God directly: The Lord said to Cain: Where is Abel your brother? Similar to the question posed to Adam on the heels of his transgression: Where are you? God turned to Cain with a question following his sin. There were many possible responses to God’s question. Cain could have broken down in tears and admitted that he had committed a terrible crime. Instead, he feigned ignorance: He said: I do not know. It is unknown what Cain did with Abel’s body after killing him. Perhaps he threw it aside, or buried it, or maybe he simply left it untouched. It is entirely possible that Cain’s response was sincere, as this was the first human death. If so, his response bears relevance to one of mankind’s burning questions: What happens to a person after he dies? Nevertheless, the conclusion of his response indicates a denial of responsibility: Am I my brother’s keeper?
השמר אחי אנכי? “Am I my brother’s keeper?” Kayin remonstrated with G’d that it had been G’d’s duty to protect Hevel, not his.
(Gen. 4:9) And He said: ‘Where (ey) is Abel your brother?
And therefore: (Gen. 4:9) ... Where (E-Y) is Abel, your brother? And it is the A-Y from ADNY, and there remained D-N (judging) from ADNY. The sin of Adam caused the removal of Y-V from YQV”Q, leaving H-H.’
“Balak…saw” – when his emissaries came to Bilam, the Holy One blessed be He said to him: “Who are [these] men…?” (Numbers 22:9). Bilam said to Him: “Balak son of Tzipor, king of Moav, sent to me” (Numbers 22:10). Rabbi Abba bar Kahana said: This is one of three people whom the Holy One blessed be He examined but found them to be a jug of urine. (A vessel that is only worthy of contemptible use.) They are Cain, Hezekiah, and Bilam. Cain, when the Holy One blessed be He said to him: ‘Where is your brother Abel?’ he sought, as it were, to mislead. He should have said: ‘Master of the universe, the concealed and the revealed are revealed before You, and You are asking me regarding my brother?’ Instead, he said to Him: “I do not know; am I my brother’s keeper?” (Genesis 4:9). The Holy One blessed be He said to him: ‘This is how you speak? “The voice of your brother's blood cries out to Me from the ground. [Now, you are cursed…]”’ (Genesis 4:10–11). Hezekiah, when he recovered from his illness, Merodakh Baladan sent him a gift, as it is stated: “At that time, Merodakh Baladan…sent [scrolls and a gift to Hezekiah]” (Isaiah 39:1). Isaiah came and said to him: “What did those men say, and from where did they come to you?” (Isaiah 39:3). He [Hezekiah] should have said to him: ‘You are a prophet of the Omnipresent, and you are asking me?’ Instead, he began boasting: “They came to me from a distant land, from Babylonia” (Isaiah 39:3). Isaiah said to him: ‘Since that is what you said: “Behold, days are coming and everything that is in your house…will be carried [to Babylonia]…From your sons, who will descend from you…they will be officials in the palace of the king of Babylon”’ (Isaiah 39:6–7). Likewise, the wicked Bilam, when Balak sent to him, the Holy One blessed be He said to him: “Who are these men with you?” (Numbers 22:9), he should have said: ‘Master of the universe, everything is revealed before You and nothing is obscured from You, and You are asking me?’ Instead he said to him: “Balak son of Tzipor, king of Moav, sent to me.” The Holy One blessed be He said to him: ‘Since that is how you speak, “do not curse the people” (Numbers 22:12). The Holy One blessed be He said: ‘Wicked one of the world, it is written in Israel’s regard: “For one who touches you, touches the pupil of his eye” (Zechariah 2:12), (The term “pupil of His eye” is expounded to mean the apple of the eye of the Holy One blessed be He, something very dear to Him.) and you go to accost them and curse them? Let his eye be removed, as it is stated: “One with an open eye” ("An open eye" is explained as meaning that Bilam can see with only one eye.) (Numbers 24:3), to realize: “For one who touches you, touches the pupil of his eye.”’
“The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). “The man said…” – there are four people whom the Holy One blessed be He tapped on their jug (This is an expression denoting testing someone’s character, as one would tap on a jug to see if there was anything in it.) and found that they were jugs filled with urine. (Their character was found to be exceedingly poor.) They are: Adam, Cain, Bilam, and Hezekiah. (All of them were asked questions by God and answered inappropriately.) Adam, as it is stated: “The man said: The woman [whom You gave to be with me, she gave me…].” Cain – “The Lord said to Cain: Where is Abel…and he said: I do not know” (Genesis 4:9). The wicked Bilam, as it is stated: “Who are these people with you… Bilam said to God…” (Numbers 22:9–10). Hezekiah – “What did these people say to you?” (II Kings 20:14, Isaiah 39:3). (Isaiah asked this of Hezekiah, speaking in God’s name. In all these cases, the people should have realized that God’s question was actually an implied accusation, and they should have immediately admitted their guilt, rather than attempt to actually answer the question.) But Ezekiel, He found him more perceptive than all of them, as it is stated: “Son of man, will these bones come to life? And I said: Lord God, You know” (Ezekiel 37:3). (He understood that when God asks a question it is not because He needs to know the answer.) Rabbi Ḥanina bar Pappa said: This is analogous to a bird held in a hunter’s hand. He encountered someone and said to him: ‘This thing in my hand, will it live or die?’ He said to him: ‘If you wish it will live, and if you wish it will die.’ So, too, [when God asked Ezekiel] “son of man, will these bones live?” [His response was:] “I said: Lord God, You know.”
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written, “The wicked draw their swords [and stretch their bows to topple the poor and the needy, to slaughter those who are upright in conduct]” (Psalms 37:14). “The wicked draw their swords and stretch their bows” – this is Cain. “To topple the poor and the needy, to slaughter those who are upright in conduct” – this is Abel. “Their swords will come into their own hearts” (Psalms 37:15) – “restless and itinerant you shall be on the earth” (Genesis 4:12). “The Lord said to Cain: Where is Abel your brother? He said: I do not know; am I my brother's keeper?” (Genesis 4:9). “The Lord said to Cain: Where is Abel your brother?” This is analogous to a governor who was walking in the middle of a highway. He found a slain corpse with someone standing over him. He said to him: ‘Who killed him?’ He said to him: ‘I am inquiring about him from you, and you are inquiring about him from me?’ (You are responsible for the welfare of the people in your realm, not I. I should be questioning you, not you me.) He said to him: ‘What you have said is of no consequence.’ (My question was not to elicit information from you; it was rhetorical. I know that you must have killed him.) “He said: What have you done? The voice of your brother’s blood is crying out to Me from the ground” (Genesis 4:10). This is analogous to one who entered a garden, picked berries, and ate them. The owner of the garden pursued him. He said: ‘What is in your hand?’ He said to him: ‘There is nothing in my hand.’ He said to him: ‘But your hands are stained.’ So, Cain said to the Holy One blessed be He: “Am I my brother’s keeper?” The Holy One blessed be He said to him: ‘Wicked one, “The voice of your brother’s blood is crying out…”’ (Genesis 4:10). This is analogous to one who entered a pasture, abducted a goat, and held it behind him. The owner of the pasture pursued him. He said to him: ‘What is in your hand?’ He said: ‘There is nothing in my hand.’ He said to him: ‘But it is bleating behind you.’ So, the Holy One blessed be He said to Cain: “The voice of your brother’s blood…” Rabbi Yudan, Rabbi Huna, and the Rabbis, Rabbi Yudan says: “Your brother’s blood [dam]” (Singular.) is not written here, but rather, “Your brother’s bloods [damim]” – his blood and the blood of his potential descendants. Rabbi Huna said: “The bloods [demei] of Navot” (II Kings 9:26). “The blood of Navot and the blood of his sons” is not written here, but rather, “the bloods [demei] of Navot and the bloods [demei] of his sons” – his blood and the blood of his potential descendants. The Rabbis say: “For the blood of [the sons of] Yehoyada…he died” (II Chronicles 24:25) is not written here, but rather, “the bloods of Yehoyada” – his blood and the blood of his potential descendants. Rabbi Shimon ben Yoḥai said: It is difficult to say it, and it is impossible for the mouth to enunciate it: This is analogous to two athletes who were standing and wrestling before the king. Had the king wished, he could have separated them, but the king did not wish to separate them. One overpowered his counterpart and killed him. He [the victim] was screaming and saying: ‘Who will demand justice for me before the king?’ (The king is responsible for my death because he did not separate us.) So, “the voice of your brother’s blood is crying out to Me from the ground.” It [Abel’s soul] could not ascend On High because no soul had ever ascended to there yet. And it could not go down [into the ground] and remain there, as no man had ever been buried there, so his blood was cast upon the trees and upon the stones. (Thus it is stated “from the ground,” as opposed to “from beneath the ground.”)
(Gen. 3:24, cont.:) TO KEEP THE WAY [TO THE TREE OF LIFE. R. Samuel bar Nahman said: TO KEEP THE WAY] comes before THE TREE OF LIFE. The Holy One said to < Adam >: I put you in the Garden of Eden so that you would labor in the Torah (PRE 12.) and eat from the tree of life; but now that you have sinned, what are you doing here? Get out! So he drove out the human. The Holy One said to him: You should have uttered songs before me about how I created you and about what I did with you, but you did not speak. Here I was talking to myself, as stated (in Is. 5:1): LET ME SING TO MY BELOVED…. (In the biblical context both the singer and the beloved are God.) What did the Holy One do? He drove him from this world, as stated (in Job 14:19): ITS TORRENTS WASH AWAY THE DUST OF THE EARTH. (According to Gen. 2:7; 3:19, Adam is dust.) R. Simon said: Even the first Adam was washed away in water. (Cf. Gen. R. 28:3.) R. Simeon ben Judah the man of Kefar 'Akko said in the name of R. Simeon ben Johay: The radiance of the first Adam's face was unchanged, and < its > lights were not eclipsed until the Sabbath ended; for when he had judged him, he kept the Sabbath holy. Therefore, he utters (according to Ps. 92:1): A PSALM, A SONG FOR THE SABBATH DAY. (Cf. Gen. R. 22:13.) You find that when Cain killed Abel, the Holy One appeared to him and said to him (in Gen. 4:9): WHERE IS YOUR BROTHER ABEL? He sought to deceive the one above. The Holy One said to him (in Gen. 4:10): WHAT HAVE YOU DONE? YOUR BROTHER'S BLOOD CRIES OUT UNTO ME. When Cain heard < that >, he began to make a fraudulent repentance, as stated (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. He said to him: Sovereign of the World, since you bear with the heavenly and the earthly ones, can you not bear my sin?
(Gen. 19:1:) THEN THE TWO ANGELS CAME TO SODOM IN THE EVENING…. Let our master instruct us: How many < methods for > executions are given over to the court? (Tanh., Gen. 4:9.) Four, and these are (according to Sanh. 7:1) STONING, BURNING, BEHEADING, AND STRANGULATION. (See Sanh. 9:3; Sanh. 49b-50a.) And which is the most severe? Our masters have said: Stoning. R. Simeon ben Johay says: Burning, because it was inflicted on a priest's daughter who had committed adultery. See how serious sexual perversion is when < it is punished > by burning. R. {Simeon} [Joshua] ben Levi said in the name of Bar Qappara: The Holy One granted atonement for everything except sexual perversion, as stated (in Prov. 6:29): NO ONE WHO TOUCHES HER WILL BE CLEANSED. R. Joshua bar Nehemiah said: The Sodomites also were liable to fire because they had erupted into sexual perversion. Thus it is stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE. When they were found guilty, the Holy One said to the angels: Why are you standing about? Go and destroy them. They immediately descended and carried out the keleusis (The word is Greek.) {i.e., the command} of their Creator. Where is it shown? From what they read on the matter (Gen. 19:1): THEN THE TWO ANGELS CAME TO SODOM < IN THE EVENING >.
After killing Abel, he said to himself: “I must flee from my mother and father, for they will ask me where he is, since there are only the two of us.” The Holy One, blessed be He, appeared before him immediately, saying: “You can flee from your parents but not from Me, as it is said: Can any man hide himself in secret places that I shall not see him? saith the Lord. Do I not fill heaven and earth? (Jer. 23:24).” The Holy One asked: Where is Abel, your brother? (Gen. 4:9), and then He continued: “Woe unto him who was merciful to you and refrained from killing you when you were beneath him. When he permitted you to rise, you killed him!”
How did he kill him? He inflicted numerous bruises upon his body with a stone. He smote him over his entire body, from his hands and feet to his throat, for he had no way of knowing from where his soul would depart. When the Holy One, blessed be He, asked him: Where is Abel, your brother? he replied: “I know not; am I my brother’s keeper? (Gen. 4:9). You are the guardian of all, yet You seek him from me!” This may be compared to a thief who steals during the night but is not apprehended while committing the crime. When the watchman seizes him the next morning and asks: “Why did you steal those utensils?”, the thief replies: “I am a thief and I did not neglect my profession. Your job is to keep watch at the gate. Why did you neglect your duties? Now you question me?” So Cain retorted: “True, I slew him, but You created the evil inclination within me. Since You are the guardian of all, why did You permit me to slay him? You who are called the I (I am the Lord your God (Exod. 20:2).) killed him, for if You had accepted my sacrifice as You accepted his, I would not have been envious of him.” The Holy One, blessed be He, replied immediately: What have you done? The voice of thy brother’s blood crieth unto Me (ibid., v. 10). This verse indicates that he inflected numerous wounds upon Abel.
The Lord said to Moses: “Hew these two tablets of stone” (Exod. 34:1). May it please our masters to teach us: How many verses of the Torah must the reader recite? Thus did our masters teach us: One who reads the Torah may not recite less than three verses to correspond to the three patriarchs on whose behalf the Torah was given to Israel, as it is said: And Moses went up unto God, and the Lord called unto him out of the mountain (ibid. 19:3). How do we know the patriarchs were called mountains? Because it is said: Hear, O ye mountains, the Lord’s controversy (Mic. 6:2). Therefore a man must guard the Torah, for it guards his soul. R. Tanhum the son of Hanilai said: The Holy One, blessed be He, said to Israel: My daughter is in thy hands, and thy daughter is in My hands. “My daughter is in thy hands’ refers to the Torah. “And your daughter is in My hands” alludes to the soul: In whose hand is the soul of every living thing (Job 12:10). If you guard what is Mine, I shall guard what is yours. Thus Scripture says: Only take heed to thyself, and keep thy soul diligently (Deut. 4:9).
(Deut. 11:26:) “See, I [am setting before you today a blessing and a curse]. This text is related (to Jer. 21:8), “And (to) [unto] this people you shall say, ‘Thus says the Lord, “See, I am setting before you the road of life and the road of death.”’” It is also written (in Ps. 78:1), “A maskil of Asaph. Give ear, O my people, to my Torah […].” And it is written (in Deut. 4:9-10), “Only take heed to yourself and watch [yourself closely, lest you forget the things that your eyes have seen and lest they depart from your heart all the days of your life; make them known to your children and to your children's children]: The day that you stood [before the Lord your God at Horeb]….” [This is] to tell you that [when] anyone despises the words of Torah, it is as though he were denying the Holy One, blessed be He,, because He only bestowed Torah so that Israel would be occupied with it day and night, as stated (in Josh. 1:8), “and you shall meditate on it (i.e., on the Torah) day and night.” And it is written (in Ps. 1:2), “But their delight is in the law (Torah) of the Lord, [and on his law (Torah) they meditate day and night].” And when anyone occupies himself with the Torah and fulfills it, [it is] as though he had received it from Sinai. It is therefore written (in Deut. 4:9), “make them known to your children […],” and adjacent to it (in Deut. 4:10), “The day that you stood before the Lord your God….” When Asaph came, he began to say (in Ps. 78:1) “Give ear, O my people, to my Torah.” So also did Solomon say (in Prov. 4:2), “For I gave you good instruction; [do not abandon my Torah].” Israel said to Asaph, “Is there another Torah, such that you say (in Ps. 78:1), ‘Give ear, O my people, to my Torah?’ We have already received it from Mount Sinai.” He said to them, “The sinners of Israel say that the Prophets and the Writings are not Torah, and they do not believe in them, as stated (in Dan. 9:10), “And we have not obeyed the voice of the Lord our God by walking in His Torah, which He set before us at the hand of His servants the prophets.” Ergo, the Prophets and the Writings are Torah. As so is it stated (in Ps. 78:1), “Give ear, O my people, to my Torah (in this case to a writing of Asaph).” Another interpretation (of Ps. 78:1), “Give ear, O my people, to my Torah.” This text is related (to Prov. 16:23), “The heart of a wise person, instructs his mouth […].” When Israel sins, they are withheld from anything good; and so you find that, when they committed the act (of the golden calf), everything good was withheld from them, as stated (in Exod. 32:19), “And it came to pass that as soon as he drew near unto the camp and saw the calf [and the dancing, Moses burned with anger; so he threw down the tablets from his hands and shattered them at the foot of the mountain].” Then when Moses sought mercy for them, the Holy One, blessed be He, said to him, “Moses, I created the world only for Torah, as stated (in Is. 51:16), “Moreover, I have put My words (i.e., the Torah) in your mouth …, [so that I may plant the heavens and lay the foundations of the earth].” But they have exchanged My glory for the image of a bull, (Cf. Ps. 106:20.) and you have broken the tablets; so how will the world continue without Torah? He said to Him, “What shall I do?” He said to him (in Deut. 10:1), “Carve out two tablets of stone like the first ones.” It is therefore said (in Prov. 16:23), “The heart of a wise person, instructs his mouth….” For that reason, when Asaph [was alive], he mentioned above (in Ps. 77:21), “You led Your people like a flock [by the hand of Moses and Aaron].” (It is Ps. 77:1 that designates this Psalm as a work of Asaph.) Then after that it is written (in Ps. 78:1), “A maskil (a psalm of wisdom) of Asaph.”
Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts." Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven." Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.
Rabbi Jochanan said: Cain did not know that the secrets are revealed before the Holy One, blessed be He. He took the corpse of his brother Abel and hid it in the field. The Holy One, blessed be He, said to him: "Where is Abel thy brother?" (Gen. 4:9). He replied to Him: Sovereign of the world ! A keeper of vineyard and field hast Thou made me. A keeper of my brother Thou hast not made me; as it is said, "Am I my brother's keeper?" (ibid.). The Holy One, blessed be He, said to him: || "Hast thou killed, and also taken possession?" (1 Kings 21:19). "The voice of thy brother's blood crieth unto me from the ground" (Gen. 4:10). When Cain heard this word he was confused. And He cursed him, that he became a wanderer on the earth because of the shedding of the blood, and because of the evil death.
The lesson we have to derive from all this is that if we do perchance commit a transgression, we should repent immediately and try to repair the spiritual damage such a transgression has inflicted upon us. Failing to do so brings about the great danger that one transgression leads to another, as indicated by the verse we have just quoted. Had Cain heeded G–d's warning to mend his ways (Genesis 4,7) he would not have become the first murderer in history. Having failed once to heed G–d's advice he not only murdered but turned heretic when he responded to G–d's question: "Where is your brother Abel," with the words "Am I my brother's keeper?" (Genesis 4,8-9), implying that there is neither judge nor justice in this world.
This is the reason that Cain, who represents the קליפה, was born before his brother Abel, who represents the fruit. The former said to G–d (Genesis 4,9) after having murdered Abel: "Is it my function to serve as the קליפה, "husk," for my brother?" Our sages understand this comment as Cain referring to this function in his life, because they understand the meaning of the word שומר to be the same as שומר הפרי, "the protective shell around the fruit." The letter ה in front of the word השומר indicates Cain's ongoing amazement. He cannot get over the fact that the evil urge within him, i.e. the קליפה, so overpowered him. His reaction was similar to ours when we acknowledge having sinned, blaming the evil urge within us.
This also helps explain Yitro's question "ואיו, למה זה עזבתן את האיש" (Exodus 2,20) "where is he, why did you abandon the man?" The sequence should have been , למה זה עזבתן את האיש, ואיו, "why did you abandon the man, and where is he?" Then the letter ו would be justified as a letter denoting something additional. Yitro was not clear whether he should understand the words איש מצרי literally, i.e. an Egyptian, or whether he should read a more profound meaning into it as we have just described. Therefore, he said "call him so he can eat bread." These words would be appropriate both if the man was indeed an Egyptian in which case he deserved to be rewarded at least with a meal. If, on the other hand, איש מצרי meant what we have just described, then the words "call him and he shall eat bread" is a euphemism for offering Moses one of Yitro's daughters' hand in marriage, since clearly one of them was meant to become Moses' wife. This is why he said ואיו, the letter ו both at the beginning and at the end of the word אי "where?" That letter could then be applied to either possibility. It would then be a reminder of G–d's original question "אי" "where is your brother Abel?" (Genesis 4,9) Another possibility is the one mentioned by the Zohar, that the letter ו is symbolic of the sign, אות that G–d gave Cain, i.e. a letter from the holy Torah, so that no one who came across him would kill him as a murderer. (Rosenberg Montreal edition page 42)
We find two opinions in Bereshit Rabbah 22,12, as to the kind of "sign" G–d gave to Cain. Rabbi Yehudah says that G–d made the sun shine for him. Rabbi Nechemyah says that G–d certainly would not have gone out of His way to make the sun shine for such a sinner, rather the "sign" was a form of צרעת, skin excema, very visible. This comment is not to be understood as disagreement with Rabbi Yehudah. G–d said to Moses: "If they will not believe you, and not listen to the impact of the first "sign" (miracle), they will be convinced by the impact of the second miracle." The first sign was that Moses' face would shine like the sun, and Cain would benefit from this. Rabbi Nechemyah elaborates that Cain certainly would not benefit from this, until, when re-incarnated and his soul had been cleansed since he had accepted G–ds judgment, he had become Yitro. Only then would his sign be radiation of the face of Moses, rather than the sign of צרעת. We find a reference to this in Exodus 22,1: "If the thief is discovered in a hideout." The thief referred to is Cain who had tried to cheat G–d (גנבת דעת, see Rashi's comment on Genesis 4,9). The Torah in Exodus 22,1, continues: "If he is struck down and dies as a result, there is no blood (guilt)." However, if the sun shone upon him, (the thief) there is blood (guilt). What is meant is the גלגל החמה, i.e. after he had reformed and had become rehabilitated (galgal should be read gilgul metamorphosis).
בלק בן צפור, “Balak, son of Tzippor, etc.” He was one of three people mentioned in the Bible as not having answered G–d appropriately. The other two were Kayin and King Chizkiyah. When G–d had asked Kayin where his brother Hevel was (after Kayin had murdered and buried him Genesis 4,9) he answered: “am I my brother’s keeper?) He should have answered G–d that seeing G–d is omniscient He was well aware where Hevel was. Similarly, when G–d asked Bileam who the men were that had come to visit him that evening, he too should have answered that he was well aware that G–d knew full well who they were. When the prophet Isaiah, in Kings II 20,14 asked King Chizkiyah who his visitors were and what they had requested from him, he said only that they had come from Babylon. When Isaiah persisted in knowing why they had come, and what they had seen in his palace? He replied that he had shown them all the treasures in his palace. Isaiah then told him that as a result of the King’s foolishness, the time would come when the Babylonians would destroy Jerusalem and take with them all the treasures the king had so foolishly shown them. I am troubled by the fact that the Talmud refers only to these three people, omitting Adam, who when asked by G–d where he was hiding, did not say that he knew that G–d must be well aware of where he was, but pretended that he had thought that he could hide from Him. If he was smart enough to have given all the animals appropriate names, he must have known that their Creator would know where each one was at any given time. We would say that Chizkiyah should be removed from that list and Adam should be substituted, Actually, of the four we have mentioned only three spoke to G–d directly, namely Adam. Chizkiyah had been spoken to by the prophet, and prophets do not know everything.
AND THE LORD GOD CALLED. Where art thou was a means of starting a conversation. Similarly, Where is Abel thy brother? (Gen. 4:9). (God thus knew what happened to Abel. Hence Where is Abel thy brother was a means of starting a conversation. Similarly God knew where Adam was, and Where art thou was a means of starting a conversation.) Behold, Cain denied his brother’s whereabouts, but God responded, the voice of thy brother’s blood crieth unto Me from the ground (Gen. 4:10).
ויאמר מי האנשים האלה עמך, He said: “who are these men with you?” We do not find anywhere throughout the Bible that G’d asks (as if He did not know) except when the people whom G’d asked are wicked and G’d gives them a chance to incriminate themselves by giving untrue answers. This would provide G’d with the excuse to execute His judgment on them. This is what Job 12,23 had in mind when he said: משגיא לגוים ויאבדם, “He exalts nations then destroys them.” [They initially feel complimented by being found worthy of a divine revelation. Ed.] G’d had asked Kayin at the time (Genesis 4,9) “where is Hevel your brother?” Kayin (instead of expressing remorse) had answered defiantly: “am I my brother’s keeper?” Seeing Kayin had thereby denied that he believed that G’d knew what goes on in His universe and holds people accountable was punished. G’d had misled Kayin as if He really did not know what had happened to Hevel and by whom. Here too, G’d asked Bileam a rhetorical question to see if Bileam would try to deceive Him.” He gave Bileam the impression that whereas at certain times He knew everything, at other times He did not.
ויקרא..איכה, He called out “where are you?” G’d used these words as an opener for the conversation, not because He was unaware of their whereabouts. We find a repeat of this when G’d opened His conversation with Kayin (Genesis 4,9) or with Moses (Exodus 4,2).
איכה WHERE ART THOU — He knew where he was, but He asked this in order to open up a conversation with him that he should not become confused in his reply, if He were to pronounce punishment against him all of a sudden. Similarly in the case of Cain, He said to him, (4:9) “where is Abel thy brother?” Similarly with Balaam, (Numbers 22:9) “what men are these with thee?” — to open up a conversation with them; so, also, in the case of Hezekiah with reference to the messengers of Merodach-baladan (Isaiah 39:3).
”They came from a distant land.” This is one of the three [men] whom the Holy One, Blessed Is He, tested and found them to be a pot of muddy water: [The three are,] Kayin, Chizkiyohu and Bilam. Kayin [said], “I don't know, am I my brother's keeper?” (Bereishis 4:9.) He should have said, ”Master of the Universe are all hidden things not revealed to You?” as it is [stated] in [Midrash] Tanchuma. Bilam, when the Omnipresent said to him, ”Who are these men with you?” (Bamidbar 22:9.) he should have said, “Adonoy God, You know!” as it is stated concerning Yechezkeil, (Yechezkeil 37:3.) but he replied arrogantly, ”Balak son of Tzippor, king of Moav, sent them to me,” (Bamidbar 22:10.) [i.e.,] many people seek me. Chizkiyohu should have replied to Yeshayohu, ”You are the prophet of the Omnipresent, yet you are asking me?” [Instead,] Chizkiyohu began to become haughty, and said, ”They came to me from a distant land.” (Yeshayohu 39:3.) Therefore, he was punished, and also [he was punished] because he rejoiced over them, (God's wrath was mainly because Chizkiyohu distracted his visitors from God's glory by seeking to impress them with his own wealth. See II Divrei Hayomim 32:25.) and served them at his table.
“They have come to me from a distant country” This is one of three people whom the Holy One, blessed be He, tested and found to be a chamber pot: Cain, Hezekiah, and Balaam. Hezekiah should have replied, “You are a prophet of the Omnipresent. Yet you ask me?” Instead, he commenced to become haughty, and said, “They have come to me from a distant country.” Therefore, he was punished, and because he rejoiced over them and fed them on his table. Similarly, Balaam, to whom He said, “Who are these men with you?” (Num 22:9) And he replied and said, “Balak the son of Zippor sent them to me.” Similarly, Cain, to whom He said, “Where is your brother Abel?” (Gen. 4:9) He should have replied, “Lord of the Universe, are not all hidden things revealed to You?” As it is stated in Tanhuma.
[57] I think that I have now said enough as to those who seem to do good or evil to others. For we have found that it is to themselves that they do the one or the other. Let us investigate what follows. A question is put thus, “Where is Abel thy brother?” (Gen. 4:9). To this question Cain replies, “I know not. Am I my brother’s keeper?” (ibid.). This requires us to consider the point, whether God can strictly be said to ask a question. For he that makes an inquiry or asks a question does so in regard to matters about which he is ignorant, looking for an answer, as the result of which he will know what now he does not know. But all things are known to God, not only things present and things past, but also things future.
[62] Cain has the insolence to say, moreover, “Am I my brother’s keeper?” (Gen. 4:9). ‘Wretched indeed was his life likely to be,’ I should say, ‘had nature constituted thee the guardian and keeper of so great a good.’ Or seest thou not that the lawgiver commits the keeping and guardianship of the holy things not to ordinary persons, but to Levites, men fully consecrated in their minds? For these earth and sea and air, yea, moreover, heaven and all the world, was deemed a portion of too little worth. The Creator alone was deemed meet for them, with Whom they have taken refuge as genuine suppliants and become His attendants, discovering their love for their Master by constant service and untiring guardianship of the sacred things committed to their care.
Why he slew his brother in the field? (Genesis 4:9).
Why he who knows all things asks the fratricide: "Where is thy brother Abel?" (Genesis 4:10). He puts this question to him because he wishes the man to confess voluntarily and spontaneously, of his own accord, so that he may not imagine that every thing is done out of necessity; for he who had slain another through necessity, would have confessed unwillingly, as having done the deed unwillingly; since that which does not depend upon ourselves does not deserve accusation; but the man who has done wrong intentionally denies it; for those who do wrong are liable to repentance. Therefore, he has interwoven this principle in all parts of his legislation, because the Deity himself is never the cause of evil.
Why he who had slain his brother makes answer as if he were replying to a man; and says, "I do not know: am I my brother's keeper?" (Genesis 4:9).
Why he who had slain his brother makes answer as if he were replying to a man; and says, "I do not know: am I my brother's keeper?" (Genesis 4:9). It is the opinion of an atheist to think that the eye of God does not penetrate through every thing, and behold all things at the same time; piercing not only through what is visible, but also through every thing which lurks in the deepest and bottomless unfathomable abysses. Suppose a person said to him, "How can you be ignorant where your brother is, and how is it that you do not know that, when as yet he is one out of the only four human beings which exist in the world? He being one with both his parents, and you his only brother." To this question the reply made is: "I am not my brother's keeper." O what a beautiful apology! And whose keeper and protector ought you to have been, rather than your brother's? But if you have excited your diligence to give effect to violence, and injury, and fraud, and homicide, which are the foulest and most abominable of actions, why did you consider the safety of your brother a secondary object?"
An elder brother carried a similar responsibility for the fate of a younger brother placed in his charge, as, for example, when the two were alone together. That is the significance of Kayin’s denial when confronted by God as to the fate of Hevel: “Am I my brother’s guardian (shomer)?” (Bereshit 4:9).
Adonoy then said to Kayin, Where is your brother, Hevel? [Kayin] said, I know not, am I my brother’s keeper?
And the Lord said to Kain, Where is Habel thy brother? And he said, I know not; am I the keeper of my brother?
| וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃ | 10 J | “What have you done? Hark, your brother’s blood cries out to Me from the ground! |
CRIETH UNTO ME. Crieth unto Me is not connected to voice of (kol). (It is connected to thy brother’s blood. Kol (voice) is singular, tzo’akim (crieth out) is a plural; thus tzo’akim cannot refer to kol. It is thus connected to blood of, which is a plural (Krinsky).) Similarly in Hark, my beloved (kol dodi)! behold, he cometh, (Cant. 2:8), he cometh is connected to my beloved, (Rather than to voice of (kol). Cometh is connected to my beloved because it is the beloved who leaps and skips, not the voice; the voice neither leaps nor skips (Krinsky). Hinneh zeh ba can be translated as, behold, he cometh, or behold it cometh.) as I have pointed out in my commentary on Canticles. The meaning of our verse is: I have heard the cry of your brother’s blood that was poured out upon the ground. However, Onkelos interprets thy brother’s blood as referring to the potential descendants of Abel. (Hence the plural deme (blood of). Cf. Rashi.)
"Crying out" - In one version of the tradition it says "and also they cry out..." Rashi explained there that it teaches that he (Pharaoh) contracted leprosy and was slaughtering Jewish infants and washing himself with their blood, and this (the infants' blood) is the voice of your brother's blood crying out. (Genesis 4:10)
What have you done. Hashem informed him: 1) that he had free will and that his deeds were therefore attributable to him, and 2) that while crimes against Divine law are punished by special acts of Providence, crimes against natural law, such as murder, are punished by nature itself.
קול דמי אחיך, “the sound of your brother’s blood, etc.” Our sages (Sanhedrin 37) understand the reason the word דמי, “blood of” is in the plural as reminding us that not only Hevel’s blood was spilled when he was murdered but also that of the offspring which he never had on account of being murdered so early in his life. This Midrash is actually to be viewed as an allusion to the time of the resurrection. After all, seeing that his offspring at the time of his death had only been something potential, how could the Torah speak of actual blood of his unborn children and grandchildren? The answer therefore must be that it refers to human beings that should have been brought back to life at the time of resurrection. Kabbalists, on the other hand, see in the plural of the word דמי here an allusion to the reincarnation of souls in other bodies. In the case of Hevel, he was “reborn” in the body of Sheth as the Torah adds the words תחת הבל “in place of Hevel,” when Sheth’s birth is reported for the first time in 4,25. Kayin’s punishment was another example of מדה כנגד מדה, the punishment fitting the crime, as all his descendants perished at the time of the deluge. He who had tried to deny his brother Hevel a place on earth forfeited his own place on earth. [according to the view that Naamah the wife of Noach was descended from Kayin, this latter statement is hard to reconcile with that view. Ed.]
ויאמר...דמי אחיך, He said: “the blood of your brother whom you have slain cries out to Me from the very earth, and the sound of its cry is what I have heard and what caused Me to confront you.” This was, of course, a figure of speech. מן האדמה, upon which you spilled his blood. The fact that the Torah uses the plural mode when referring to blood, writing דמי instead of דם, is not especially significant, as the word דם occurs frequently in the singular mode and also in the plural mode. (Compare Leviticus 20,9 and Leviticus 20,11 to mention just as few examples.) Actually, the justification for treating the word דם as both singular and plural is the fact that on the one hand it is an entity, but at the same time it contains 4 different categories of moisture. Onkelos explains that the reason why here in particular the use of the plural mode is appropriate is the fact that by killing Hevel who had not yet been married and sired children, spilling his blood also meant spilling the blood of the children he would now never have. He may not even have had marital relations with his wife as yet, just as his brother Kayin had also not yet had marital relations with his wife until after he had murdered Hevel (comparer 4,17).
דמי אחיך THY BROTHERS BLOOD — דמי is plural — bloods” — his blood and the blood of his possible descendants (Genesis Rabbah 22:9). Another explanation of why the plural is used: he inflicted upon him many wounds, because he knew not whence his soul would depart (i. e. which blow would prove fatal) (Sanhedrin 37b).
Auf קול steht ein trennender Akzent. Es ist so viel als: Horch! (הרכסי לבקעה v3n דם .דמי אחיך - (ר׳ ליב פ"פ ז"ל von דמה, ähnlich sein, gleichen, ist der dem organischen Leibe assimilierte Stoff; es ist der menschliche Leib im Fluß, der zerstreut diesen von der Persönlichkeit des lebendigen Organismus erfassten Stoff, daher: רמים, plur.
For he did not know... This is from Sanhedrin 37b, which goes on to say: “Until he reached his neck.”
He, God, said to Cain: What have you done? Think about your actions. Do not behave like those individuals, and this includes criminals, who attempt to justify or rationalize their behavior by claiming: It happened spontaneously, or: I lost my temper. The voice of your brother’s blood cries out to Me from the ground. The murder itself calls out with the cry of unfulfilled life. The spilled blood screams out not only over the pain and the injustice but also for the loss of life itself.
If the witnesses say: "He was given a warning and we recognize him," the court intimidates them. How do they intimidate them in cases involving capital punishment? They say: "Maybe you are speaking on the basis of supposition, or on the basis of hearsay, one witness from another witness, or maybe you heard from a trustworthy person?" "Maybe you do not know that ultimately we will subject you to questions and crossexamination?" "Know that cases involving capital punishment do not resemble those involving financial matters. With regard to financial matters, if there is any deceit, a person can make financial restitution and receive atonement. With regard to capital punishment, the victim's blood and the blood of his unborn descendants are dependent on the murderer until eternity. As it is said with regard to Cain, 'The voice of the blood of your brother is crying out.' The Torah uses the plural form of the word blood, implying his blood and the blood of his descendants. "For this reason, man was created alone in the world. This teaches us that a person who eliminates one soul from the world is considered as if he eliminated an entire world. Conversely, a person who saves one soul is considered as if he saved an entire world. "All the inhabitants of the world are created in the image of Adam, the first man, and yet no one person's face resembles the face of his colleague. Therefore each person can say: 'The world was created for me.' "If you might say: 'Why should we enter this difficulty?' It is written Leviticus 5:1: 'If he witnessed, observed, or knew....' If you will say: 'Why should we become responsible for shedding the defendant's blood? It is already said: 'At the destruction of the wicked, there is joy. ' If they stand by their word, the witness of the greater stature is brought into the court alone and he is questioned and cross-examined, as will be explained in Hilchot Edut. If his testimony appears to be factual, the second witness is brought into the court, and he is questioned as the first one was. Even if there are 100 witnesses, each one is questioned and cross-examined. If the testimony of all the witnesses is accurate, we begin the judgment with a statement that tends to acquittal as stated. We tell him: "If you did not transgress, do not fear their words." Then we judge him. If grounds for acquittal are found, he is released. If they do not find grounds for acquittal, the defendant is imprisoned until the following day. On that day, the Sanhedrin divides itself into pairs and they examine the judgment. They eat little and do not drink wine throughout that entire day. They debate the matter throughout the night, each one with his comrade or alone. On the morrow, they come to the court early. Each of those who voted for acquittal state: "I am the one who voted for acquittal yesterday, and I still favor that ruling." Each of those who voted for conviction state: "I am the one who voted for conviction yesterday, and I still favor that ruling," or "...I have changed my mind and I vote for acquittal." If they erred in that regard, or did not know who voted for conviction or who voted for acquittal on the basis of one rationale and hence are considered only as one, as we explained, the two scribes of the court remind them, for they write down the rationale given by each one of them. We begin the judgment. If they find a rationale to acquit him, they acquit him. If it is necessary to add judges, they add. If there is a majority of judges who seek to convict him, and he is convicted, he is taken out to be executed immediately. The place where the court conducts the execution is outside the court and removed from it, as implied by Leviticus 24:14: "Take the blasphemer outside the camp...." It appears to me that it should be approximately 6 mil , the distance between the court of Moses our teacher which was before the entrance of the Tent of Meeting and the extremities of the camp of the Jewish people.
(14) Shmot Rabbah 1 tells us that Abraham was inferior to Sarah in prophetic insights. This may have been because she realized the fact that her son was Abraham's major issue. She was not beclouded in her judgment by the love for another son, begotten while he had not yet been circumcised. Abraham scrupulously carried out Sarah's instructions re the expulsion, and did not provide Hagar and Ishmael with money or luxuries beyond their immediate needs for survival. The "voice" of the lad that G-d heard needs to be understood in the same sense as "The voice of your brother's blood calls to Me" (Genesis 4,10), meaning G-d became aware of the great pain and discomfort suffered by Ishmael. That is why the angel said to Hagar, "Why are you afraid and raise your voice?" The Lord has already heard the suffering of the lad, even though the latter did not raise his voice. "As he is there", i.e. the situation he finds himself in is enough to warrant My intervention. The angel's appearance and instructions confirm the worthiness of Hagar that we have discussed in previous chapters when she had encounters with angels. The whole problem of her seed had been that Ishmael had been conceived while his father had still been uncircumcised. (15) Avimelech and his commander-in-chief had convinced themselves that G-d was with Abraham through three outstanding events. 1) His victory over Kedorlomer; 2) The safe return of Sarah to him after two royal kidnappings, including his own; 3) The birth of Isaac at an unbelievably old age of the parents, the other having barren up to then. For these reasons they wanted to conclude a peace treaty with Abraham. Abraham was willing and capable of swearing an oath. He said "I can certainly swear," since my honesty is not in doubt. Avimelech's honesty, however, had been cast in doubt by the actions of his servants who had been hounding Abraham's well diggers. There was reason to suspect that Avimelech had connived with, or at least condoned, the actions of his servants. Abraham wanted to study Avimelech's reaction to his complaints before entering into a treaty with someone who might be untruthful, making Abraham guilty of loving the enemies of G-d. Avimelech accepted the rebuke and replied in a proper manner, namely that justice would be done in all three areas: 1) The perpetrator of the crime would be removed from his post and be disciplined. 2) The wrong itself would be corrected. 3) Someone would be appointed to supervise that the judgment would be executed. Avimelech personally excused himself in three ways: 1) He did not know who the guilty party was, therefore he had not been able to punish that person. 2) Since Abraham had not even lodged a complaint until just then, he, Avimelech, could not possibly have redressed the wrong already. 3) He himself had only heard about the complaint just then, hence he could not have appointed a royal commission of enquiry already. When Abraham realized from the explanations offered that Avimelech had no intention of disputing the ownership of the wells, he took the sheep to proceed with the oath which had been suggested, and made a covenant. The seven extra sheep are roughly the equivalent of the field on which the well was situated, and would serve as testimony that Abraham had dug the well, not merely found it and used it. Since in dealing with royalty, he did not want to insult the king by appearing to place too much emphasis on what was after all a minor transaction, he gave Avimelech generous gifts before setting aside the seven sheep. Therefore, Avimelech asked, "What are the seven sheep that you put aside?" Abraham then answered him that those were to be the symbolic evidence that he had dug the well, and that the only thing that belonged to Avimelech was the ground the well was situated on. It was common practice at that time that anyone who found water on publicly owned land could claim the water as belonging to him. The name Beer Sheva first and foremost recalls the transaction connected with the well. However, beyond that, the site should be remembered as the spot at which the fateful covenant between Abraham and Avimelech had been concluded. The name therefore had a dual significance. By planting an orchard and staying there at least another thirty-eight years, Abraham introduced G-dliness into the land of the Philistines.
In order to prevent the chance of someone offering a sacrifice to other deities, the Torah demands that the locale for all sacrifices that are either voluntary or mandatory be the central house of worship, the holy Temple or tabernacle prior to the permanent Temple. Also, such sacrifice must be performed by the priest, who will sprinkle the blood and burn the fat on the altar provided for that purpose. This is an "eternal statute for all your generations." (Leviticus 17,7) Even the slaughtering of the sacrificial animal outside the precincts of the Temple compound is an offence carrying the karet, penalty, (premature death at the hands of G'd) The burning of any of the remains of the animals in a place not designated for that purpose is eaually prohibited, (ibid verse 19) (1) So much for the spiritual aspect of the matter. (2) Then the Torah addresses itself to the physical aspects of the sacrifices, namely the eating of the blood of the animals that had been offered as sacrifices. Since blood represents the personality of the creature, its consumption would superimpose the animalistic personality on the person who consumes it. The result would be that that man who is always a blend of spiritual and material forces would become predominantly materialistic. His spiritual forces would lose the chance of gaining the ascendancy within him. The result would be the destruction of his personality, i.e. karet extinction. As long as Israel had been in the desert, all blood of animals to be eaten, had to be poured out on the altar as if to dedicate the animal's personality to G'd. Man must dedicate himself, -in this case his sacrifice, seeing it is his alter ego-, to the Lord. "Love the Lord your G'd with all your soul, personality." Many heroes of the Bible describe their endeavours in those terms. When David prepares for battle against Goliath, he voluntarily risks his life for the sanctification of G'ds name. Jonathan tells his father about David that "he has put his soul, his personality in his hand" in order to kill the Philistine. (Samuel I, 19,4) Yiftach expressed himself in similar terms before going into battle against the Bney Ammon. (Judges 11,30) When a person takes risks like the ones described, for a cause other than the glorification of the name of G'd, such as for the sake of personal glory and honour, he is merely making himself guilty of suicidal conduct. David refused to drink the water that had been obtained for him by three brave soldiers at the risk of their lives. (Samuel 11,23,14-17) (3) Instead, David tried to obtain atonement for the men who had mistakenly risked their nefesh, soul, life for such mundane matters, by making a drink offering to G'd of these waters. David would have considered drinking this water as not much less sinful than drinking blood. Since nefesh belongs to G'd, a Jew must not consume it. Since nefesh resides in the blood, blood must not be eaten. (5) On the one hand, blood as the carrier of nefesh, is like a vessel containing vital fluid. If the container leaks, the fluid will be lost. On the other hand, it is the fluid which enables everything to feed upon it. The body is diffused with it, nourished and sustained by it. They are inextricably interwoven, and the description by the Torah once as if blood is the primary agent, and on the other occasion as if nefesh is the prime factor, is quite apt. (4) This function of blood is also the reason that blood of animals that are not suitable for sacrifice is prohibited. Absorption of the animalistic life essence of the animal by man's body, would result in man himself becoming more animalistic, predominantly so. When G'd said to Cain "the voice of your brother's blood cries out to Me," (Genesis 4,10) He refers to the fact that the nefesh is in that blood. (6) In the case of the birds and free roaming animals, their blood being thinner, the contribution it makes to the essence of their being is somewhat smaller. Therefore, when the Torah states "for the life of the flesh is in the blood,” this is a one sided description. In that instance, the Torah does not describe the blood as being simultaneously the vessel of the animal's personality. Nevertheless, such blood is also forbidden, seeing that the blood as an agent of the life sustaining soul, carries this sustenance to all parts of the body. Without it, the animal would die.
God speaks to Cain: “The bloods of your brother cry out to Me” (Gen. 4:10, literally translated). The Sages comment on this: “It does not say: the blood of your brother, but ‘the bloods’ — his blood and the blood of his descendants… This teaches you that every individual who destroys a human life will have his action adjudged as if he had destroyed an entire world.” This too is an aggadah — but one of the most sophisticated aggadot, an Aggadic high point. And now the source itself must be looked up. It is to be found in Sanhedrin (37a): “How are the witnesses in a capital case threatened? They are led in and threatened (by the following words): Perhaps you are saying this as conjecture, or as hearsay, or (you know it) from the mouth of other witnesses … or perhaps you do not know that we will later subject you to investigation and questioning. You should know that in capital cases things are different from financial cases; in financial cases compensation can be made and expiation achieved, whereas in capital cases the blood (of the person who is executed) and the blood of his (possible) descendants adhere until the end of the world; for this too is how we find things with Cain, who slew his brother, as it says: ‘The bloods of your brother cry out…’, it does not say: the blood of your brother, but: the bloods of your brother, his blood and the blood of his (possible) descendants.”
“Balak…saw” – when his emissaries came to Bilam, the Holy One blessed be He said to him: “Who are [these] men…?” (Numbers 22:9). Bilam said to Him: “Balak son of Tzipor, king of Moav, sent to me” (Numbers 22:10). Rabbi Abba bar Kahana said: This is one of three people whom the Holy One blessed be He examined but found them to be a jug of urine. (A vessel that is only worthy of contemptible use.) They are Cain, Hezekiah, and Bilam. Cain, when the Holy One blessed be He said to him: ‘Where is your brother Abel?’ he sought, as it were, to mislead. He should have said: ‘Master of the universe, the concealed and the revealed are revealed before You, and You are asking me regarding my brother?’ Instead, he said to Him: “I do not know; am I my brother’s keeper?” (Genesis 4:9). The Holy One blessed be He said to him: ‘This is how you speak? “The voice of your brother's blood cries out to Me from the ground. [Now, you are cursed…]”’ (Genesis 4:10–11). Hezekiah, when he recovered from his illness, Merodakh Baladan sent him a gift, as it is stated: “At that time, Merodakh Baladan…sent [scrolls and a gift to Hezekiah]” (Isaiah 39:1). Isaiah came and said to him: “What did those men say, and from where did they come to you?” (Isaiah 39:3). He [Hezekiah] should have said to him: ‘You are a prophet of the Omnipresent, and you are asking me?’ Instead, he began boasting: “They came to me from a distant land, from Babylonia” (Isaiah 39:3). Isaiah said to him: ‘Since that is what you said: “Behold, days are coming and everything that is in your house…will be carried [to Babylonia]…From your sons, who will descend from you…they will be officials in the palace of the king of Babylon”’ (Isaiah 39:6–7). Likewise, the wicked Bilam, when Balak sent to him, the Holy One blessed be He said to him: “Who are these men with you?” (Numbers 22:9), he should have said: ‘Master of the universe, everything is revealed before You and nothing is obscured from You, and You are asking me?’ Instead he said to him: “Balak son of Tzipor, king of Moav, sent to me.” The Holy One blessed be He said to him: ‘Since that is how you speak, “do not curse the people” (Numbers 22:12). The Holy One blessed be He said: ‘Wicked one of the world, it is written in Israel’s regard: “For one who touches you, touches the pupil of his eye” (Zechariah 2:12), (The term “pupil of His eye” is expounded to mean the apple of the eye of the Holy One blessed be He, something very dear to Him.) and you go to accost them and curse them? Let his eye be removed, as it is stated: “One with an open eye” ("An open eye" is explained as meaning that Bilam can see with only one eye.) (Numbers 24:3), to realize: “For one who touches you, touches the pupil of his eye.”’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written, “The wicked draw their swords [and stretch their bows to topple the poor and the needy, to slaughter those who are upright in conduct]” (Psalms 37:14). “The wicked draw their swords and stretch their bows” – this is Cain. “To topple the poor and the needy, to slaughter those who are upright in conduct” – this is Abel. “Their swords will come into their own hearts” (Psalms 37:15) – “restless and itinerant you shall be on the earth” (Genesis 4:12). “The Lord said to Cain: Where is Abel your brother? He said: I do not know; am I my brother's keeper?” (Genesis 4:9). “The Lord said to Cain: Where is Abel your brother?” This is analogous to a governor who was walking in the middle of a highway. He found a slain corpse with someone standing over him. He said to him: ‘Who killed him?’ He said to him: ‘I am inquiring about him from you, and you are inquiring about him from me?’ (You are responsible for the welfare of the people in your realm, not I. I should be questioning you, not you me.) He said to him: ‘What you have said is of no consequence.’ (My question was not to elicit information from you; it was rhetorical. I know that you must have killed him.) “He said: What have you done? The voice of your brother’s blood is crying out to Me from the ground” (Genesis 4:10). This is analogous to one who entered a garden, picked berries, and ate them. The owner of the garden pursued him. He said: ‘What is in your hand?’ He said to him: ‘There is nothing in my hand.’ He said to him: ‘But your hands are stained.’ So, Cain said to the Holy One blessed be He: “Am I my brother’s keeper?” The Holy One blessed be He said to him: ‘Wicked one, “The voice of your brother’s blood is crying out…”’ (Genesis 4:10). This is analogous to one who entered a pasture, abducted a goat, and held it behind him. The owner of the pasture pursued him. He said to him: ‘What is in your hand?’ He said: ‘There is nothing in my hand.’ He said to him: ‘But it is bleating behind you.’ So, the Holy One blessed be He said to Cain: “The voice of your brother’s blood…” Rabbi Yudan, Rabbi Huna, and the Rabbis, Rabbi Yudan says: “Your brother’s blood [dam]” (Singular.) is not written here, but rather, “Your brother’s bloods [damim]” – his blood and the blood of his potential descendants. Rabbi Huna said: “The bloods [demei] of Navot” (II Kings 9:26). “The blood of Navot and the blood of his sons” is not written here, but rather, “the bloods [demei] of Navot and the bloods [demei] of his sons” – his blood and the blood of his potential descendants. The Rabbis say: “For the blood of [the sons of] Yehoyada…he died” (II Chronicles 24:25) is not written here, but rather, “the bloods of Yehoyada” – his blood and the blood of his potential descendants. Rabbi Shimon ben Yoḥai said: It is difficult to say it, and it is impossible for the mouth to enunciate it: This is analogous to two athletes who were standing and wrestling before the king. Had the king wished, he could have separated them, but the king did not wish to separate them. One overpowered his counterpart and killed him. He [the victim] was screaming and saying: ‘Who will demand justice for me before the king?’ (The king is responsible for my death because he did not separate us.) So, “the voice of your brother’s blood is crying out to Me from the ground.” It [Abel’s soul] could not ascend On High because no soul had ever ascended to there yet. And it could not go down [into the ground] and remain there, as no man had ever been buried there, so his blood was cast upon the trees and upon the stones. (Thus it is stated “from the ground,” as opposed to “from beneath the ground.”)
MISHNAH: How were the witnesses awestruck in criminal cases? They were brought in and warned: Perhaps your testimony is based only on a supposition, or on hearsay, or on that of another witness, or you have had it from a trustworthy man; or perhaps you are not aware that finally we will investigate the matter by examination and cross examination. You may also be aware of the fact that there is no similarity between civil and criminal cases. In civil cases one may repay the money damage and he is atoned; but in criminal cases the blood of the person executed, and of his descendants to the end of all generations, clings to the instigator of his executions, for thus do we find in the case of Cain, who slew his brother, concerning whom it is said (Gen. 4, 10) The voice of the blood of thy brother is crying unto me from the ground. Blood is not mentioned in the singular, but in the plural (bloods), which means his blood and the blood of his descendants. According to others, the bloods of thy brother — i.e., his blood has scattered over all the trees and stones. Therefore the man was created singly, to teach that he who destroys one soul of a human being is considered by Scriptures as if he had destroyed the whole world, and he who saves one soul of Israel, Scripture considers it as if he had saved the whole world. And also in order to preserve peace among creatures, so that one should not say: "My grandfather was greater than yours;" and also that the heretic shall not say: "There are many creators in heaven." And also to proclaim the glory of the Holy One, praised be He! For a human being stamps many coins with one stamp, and all of them are alike; but the King of all the kings, the Holy One, praised be He! has stamped every man with the stamp of Adam the first, and nevertheless not one of them is like the other. Therefore every man may say: "The world was created for my sake, hence I must be upright, just," etc. Should the witness say: (Ib. b) "Why should we take so much trouble upon ourselves?" Behold it is written (Lev. 5, 1) And he is a witness, since he hath seen or knoweth something; if he do not tell it, then he should bear his iniquity. And should you say: "Why should we testify to the disadvantage of that man's blood?" Behold, it has been said (Prov. 11, 10) When the wicked perish, there is joyful shouting.
(Gen. 3:24, cont.:) TO KEEP THE WAY [TO THE TREE OF LIFE. R. Samuel bar Nahman said: TO KEEP THE WAY] comes before THE TREE OF LIFE. The Holy One said to < Adam >: I put you in the Garden of Eden so that you would labor in the Torah (PRE 12.) and eat from the tree of life; but now that you have sinned, what are you doing here? Get out! So he drove out the human. The Holy One said to him: You should have uttered songs before me about how I created you and about what I did with you, but you did not speak. Here I was talking to myself, as stated (in Is. 5:1): LET ME SING TO MY BELOVED…. (In the biblical context both the singer and the beloved are God.) What did the Holy One do? He drove him from this world, as stated (in Job 14:19): ITS TORRENTS WASH AWAY THE DUST OF THE EARTH. (According to Gen. 2:7; 3:19, Adam is dust.) R. Simon said: Even the first Adam was washed away in water. (Cf. Gen. R. 28:3.) R. Simeon ben Judah the man of Kefar 'Akko said in the name of R. Simeon ben Johay: The radiance of the first Adam's face was unchanged, and < its > lights were not eclipsed until the Sabbath ended; for when he had judged him, he kept the Sabbath holy. Therefore, he utters (according to Ps. 92:1): A PSALM, A SONG FOR THE SABBATH DAY. (Cf. Gen. R. 22:13.) You find that when Cain killed Abel, the Holy One appeared to him and said to him (in Gen. 4:9): WHERE IS YOUR BROTHER ABEL? He sought to deceive the one above. The Holy One said to him (in Gen. 4:10): WHAT HAVE YOU DONE? YOUR BROTHER'S BLOOD CRIES OUT UNTO ME. When Cain heard < that >, he began to make a fraudulent repentance, as stated (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. He said to him: Sovereign of the World, since you bear with the heavenly and the earthly ones, can you not bear my sin?
Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts." Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven." Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.
Rabbi Jochanan said: Cain did not know that the secrets are revealed before the Holy One, blessed be He. He took the corpse of his brother Abel and hid it in the field. The Holy One, blessed be He, said to him: "Where is Abel thy brother?" (Gen. 4:9). He replied to Him: Sovereign of the world ! A keeper of vineyard and field hast Thou made me. A keeper of my brother Thou hast not made me; as it is said, "Am I my brother's keeper?" (ibid.). The Holy One, blessed be He, said to him: || "Hast thou killed, and also taken possession?" (1 Kings 21:19). "The voice of thy brother's blood crieth unto me from the ground" (Gen. 4:10). When Cain heard this word he was confused. And He cursed him, that he became a wanderer on the earth because of the shedding of the blood, and because of the evil death.
How does the court intimidate the witnesses in giving testimony for cases of capital law? They would bring the witnesses in and intimidate them by saying to them: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, e.g., you heard a witness testify to this in a different court, or perhaps it is based on the statement of a trusted person. Perhaps you do not know that ultimately we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity. The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], in the singular, but rather: “Your brother’s blood [demei],” in the plural. This serves to teach that the loss of both his brother’s blood and the blood of his brother’s offspring are ascribed to Cain. The mishna notes: Alternatively, the phrase “your brother’s blood [demei],” written in the plural, teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones. The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world. The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My father, i.e., progenitor, is greater than your father. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And this serves to tell of the greatness of the Holy One, Blessed be He, as when a person stamps several coins with one seal, they are all similar to each other. But the supreme King of kings, the Holy One, Blessed be He, stamped all people with the seal of Adam the first man, as all of them are his offspring, and not one of them is similar to another. Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me, as one person can be the source of all humanity, and recognize the significance of his actions. The court says to the witnesses: And perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: “When the wicked perish, there is song” (Proverbs 11:10)?
it is well known that Kabbalists have said that Korach was the re-incarnation (גלגול) of Cain. Cain had to undergo three גלגולים, one each for his נפש, his רוח, and his נשמה. They were the Egyptian whom Moses had slain; Yitro, Moses' father-in-law,as alluded to in Judges 4,17. In that verse Yael is described as the wife of Chever Hakeyni, the word "Hakeyni" being a reference to her being descended from Cain." He reappeared in the guise of Korach. Moses, on the other hand, was a re-incarnation of Abel whom Cain had killed. Moses took revenge on behalf of Abel on three separate occasions. 1) When he killed the Egytian who was the re-incarnation of Cain's נפש. This is hinted at in the wording ויך את המצרי. The numerical value of ויך, when you add one digit for the word itself, equals the numerical value of הבל, i.e. 37. The word המצרי, equals the numerical value of משה, i.e. 345. 2) Yitro deferred to Moses by giving him his daughter Tzipporah as a wife. She was the (גלגול) of the extra twin that had been born with Abel, on whose account Cain had slain Abel out of jealousy. When Korach now started a quarrel he simply reverted to the pattern in which his original ancestor Cain had acted. 3) Moses then killed him (i.e. caused his death), fulfilling the Torah's commandment that if someone has shed innocent blood, his own blood will be spilled by human hand (Genesis 9,6). We must understand that verse as telling us that the very person who had been slain, will in due course slay his murderer. This is why we find Moses, who was in reality the re-incarnation of Abel, slaying Korach who was the re-incarnation of Cain. The fact that Korach's death was due to the earth swallowing him was also an example of the punishment fitting the crime, since the same earth had been remiss when it opened to hide the evil deed that Cain had committed, and "covered" his blood (compare Genesis 4, 10/11). All this is explained by the Tziyoni.
It is no coincidence that the book of Numbers draws to a close with a statement of one of the fundamentals of Judaism: the sanctity of human life. As the people approach the land that will become holy, they are reminded: “Do not pollute the land in which you live; it is blood that pollutes the land” (Num. 35:33). With these words we are brought back almost to the beginning of the human story, to the scene in which the first child, Cain, murders the second, Abel, and is told by God, “The sound of your brother’s blood is crying to Me from the ground” (Gen. 4:10). Likewise we recall the central law of the covenant with Noah: “He who sheds the blood of man, by man shall his blood be shed, for in the image of God did God make man” (Gen. 9:6). Since the human person is the image of God, murder is not merely a crime; it is sacrilege. It defiles the land. It desecrates something holy, namely human life itself.
For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. The mishnah proves its point, that killing one person is like killing all of his future descendants, by using a midrash on God’s words to Cain after he killed Abel, “The bloods of your brother call out”. The midrash is based on the fact that God uses the plural “bloods” instead of blood. This is to teach us that Cain killed not only Abel but all of Abel’s descendants as well. The mishnah then proceeds with an additional interpretation of “the bloods”. According to this interpretation God uses the plural because Abel’s blood was strewn in many places. This last note is obviously a late gloss interpolated into the mishnah.
The prevention of unjust violence is fundamental to the Torah. God’s covenant with Noah and humankind after the Flood identifies murder as the ultimate crime: “Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God made man” (Gen. 9:6). Blood wrongly shed cries to Heaven itself. God said to Cain after he murdered Abel, “Your brother’s blood is crying to Me from the ground” (Gen. 4:10).
AND THE LORD GOD CALLED. Where art thou was a means of starting a conversation. Similarly, Where is Abel thy brother? (Gen. 4:9). (God thus knew what happened to Abel. Hence Where is Abel thy brother was a means of starting a conversation. Similarly God knew where Adam was, and Where art thou was a means of starting a conversation.) Behold, Cain denied his brother’s whereabouts, but God responded, the voice of thy brother’s blood crieth unto Me from the ground (Gen. 4:10).
Cain said to his brother Abel. And it came to pass while they were in the field, Cain attacked his brother Abel and killed him. Then the Lord said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my brother’s keeper?” The Lord said, “What have you done? Listen! Your brother’s blood cries out to Me from the ground.” (Gen. 4:8–10)
THE PLAGUES The account of the ten plagues is the nearest the Hebrew Bible comes to Greek tragedy. Pharaoh’s hubris leads to nemesis. By repeatedly refusing to let the Israelites go, he brings disaster on himself and his country. It is one of the great confrontations – between the quasi-divine leader of the greatest empire of the ancient world, and the God who intervenes on behalf of a helpless group of slaves. In their first encounter, Pharaoh dismisses Moses with contempt. “Who is the LORD that I should obey Him and let Israel go? I do not know the LORD and I will not let Israel go” (Ex. 5:2). At this point, Pharaoh’s reaction is understandable. Within his worldview, the God of Moses is no more than a tribal deity, whose powerlessness is shown by the fact that his people are slaves. As the plagues gather momentum, and the awesome power of God emerges, Pharaoh’s obstinacy rises to tragic proportions. During the first five plagues he “hardens his heart.” Thereafter God is spoken of as “hardening his heart,” meaning that by now Pharaoh has become a prisoner of his own pride. It is not only the Israelites who are slaves. Pharaoh too has become a slave to his moral blindness. By the eighth plague Pharaoh’s own advisers are begging him to relent: “Do you not yet realize that Egypt is ruined?” (Ex. 10:7) However, having closed his ears to Moses’ pleas, by now Pharaoh can no longer hear the anguish of his own people. The plagues themselves occupy the borderline, so common to the Torah, between the natural and the supernatural. Commentators have been divided between those who emphasize their miraculous character and others who have sought to provide a scientific account of the disasters in terms of a series of chain reactions to an initial ecological disaster, possibly the appearance of algae in the Nile, which turned the water red and caused the fish to die. Which view speaks more compellingly to us will depend on whether we understand the word “miracle” as a suspension of the laws of nature, or an event that occurs within nature but that, by happening when and to whom it does, reveals a providential pattern in history. The Torah is ambiguous about this, as about so many other things, which is why it communicates at so many levels. Certainly the plagues are events of a kind not unknown in that part of the world. What is more significant – a fact emphasized by the Torah – is that, as signs of God, they speak the language of the Egyptians. The Egyptians worshipped nature, and now nature was turning against them. The message the plagues conveyed was twofold. If nature was a force, it was in turn controlled by a higher force, and this higher power was a moral one. Nowhere is this more vividly in evidence than in the first plague. The Egyptians had drowned Israelite children in the Nile, and now its waters were turning red. We catch an echo here of God’s words to Cain after the first recorded murder: “Your brother’s blood cries out to Me from the ground” (Gen. 4:10). No less important is the Torah’s ironic mocking of human pretensions to defy God. So the Egyptian magicians replicate the first two plagues, blood and frogs, apparently mindless of the fact that they are making things worse, not better. The plague that defeats them is lice. This is a sardonic comment on the monumental scale of Egyptian architecture. The Egyptians believed the gods were to be found in things that are big. God shows them His presence in something so small as to be almost invisible (compare T. S. Eliot’s “I will show you fear in a handful of dust” [“The Waste Land”]). The irony recurs in the division of the Red Sea, where Pharaoh’s greatest military asset, the chariots, prove to be his undoing, as their wheels sink into the mud. The key to the plagues – as in God’s covenant with Noah – is the principle of reciprocity: As you do, so shall you be done to. Those who harm others will themselves be harmed. Nations that begin by depriving others of their liberty in the end destroy themselves. Historically, this was so. Egypt never again recovered the greatness it had enjoyed in the earlier part of Ramses II’s rule.
[48] And this is just what we should expect to befall him. For the soul that has extirpated from itself the principle of the love of virtue and the love of God, has died to the life of virtue. Abel, therefore, strange as it seems, has both been put to death and lives: he is destroyed or abolished out of the mind of the fool, but he is alive with the happy life in God. To this the declaration of Scripture shall be our witness, where Abel is found quite manifestly using his “voice” and “crying out” (Gen. 4:10) the wrongs which he has suffered at the hands of a wicked brother. For how could one no longer living speak?
[69] “And God said, ‘What hast thou done? The voice of thy brother’s blood crieth to Me out of the ground’ ” (Gen. 4:10). The words “What hast thou done?” express as well indignation at an unrighteous act, as mockery of the man who thought that his treachery had accomplished his brother’s death. Indignation is kindled by the intention of the doer of the deed, at his having purposed to destroy that which was noble; the mockery is occasioned by his thinking that his evil design was against him who was better than he, whereas it had been against himself rather than his brother:
[79] The words which follow are an utterance of great richness, whether we look at the beauty of expression or at the thoughts conceived. The words are: “The voice of thy brother’s blood crieth to Me from out of the ground” (Gen. 4:10). The loftiness of the phrasing is patent to all who are conversant with literature. Let us examine, according to our ability, the ideas expressed. And first, as to the blood.
What is the meaning of the expression, "The voice of thy brother's blood cries to me out of the earth?" (Genesis 4:10).
Why he who knows all things asks the fratricide: "Where is thy brother Abel?" (Genesis 4:10).
The world was created with ten utterances. Why were all ten necessary? In order to teach you that anyone who performs one commandment, or keeps one Sabbath, or saves one life, [the Torah considers it] as if he had sustained the entire world, which was created with ten utterances. And anyone who commits one transgression, or breaks one Sabbath, or causes one life to be lost, the Torah considers it as if he had destroyed the entire world, which was created with ten utterances. For this is what we find with Cain, who killed his brother Abel, as it says (Genesis 4:10), “The voice of your brother’s bloods [cry out to Me from the ground].” It should say “blood,” but it says “bloods.” This teaches that it was also the blood of his children and his children’s children, and all his future generations, until the end of the human line, that would have one day descended from him. They all stood up and cried out before the Holy Blessed One. (So you learn from this that one person is considered as important as the entire work of Creation.)
MISHNAH: How does one instill fear in witnesses in criminal cases (A criminal trial is one where the punishment is either death or flogging. Flogging is potentially life-threatening. A crime for which the punishment is a fine is tried as civil infraction under the rules of civil suits.) ? One brings them in and instills fear in them. Maybe you would testify by a guess, or by a rumor, or from the mouth of a witness, or you heard it from a trustworthy source (This still is hearsay evidence which is inadmissible.) , or maybe you do not know that we shall examine you by cross-examination and interrogation (Cross-examination is the interrogation of witnesses which changes from trial to trial. Investigation is the determination of answers to the obligatory questions enumerated in Mishnah 5:1.) . You should know that criminal trials are not like civil trials. In civil trials a person (On whose incorrect testimony another person was found owing money.) pays money and is forgiven. In criminal trials, his blood and the blood of all his descendants hang in the balance, to the end of all generations. So we find when Cain slew his brother, it is said: The sounds of your brother’s bloods cry to me from the earth (Gen. 4:10; cf. Gen. rabba 22(21).) . It does not say your brother’s blood but your brother’s bloods, his blood and that of his descendants. Another explanation (This is a possible correct interpretation of the verse, not to be used as sermon in court. Cf. Gen. rabba 22(22).) : Your brother’s bloods, the blood was splashed on trees and stones. Therefore man was created single in the world to teach that for anybody who destroys a single life it is counted as if he destroyed an entire world, and for anybody who preserves a single life it is counted as if he preserved an entire world. And because of peace among men, that nobody could say to another, my father was greater than your father. And that sectarians (In general, מין denotes a Jewish Christian. If Jesus was identical in nature with God, he could not have been created or born. If Jesus was similar in nature to God, his creation would contradict the thesis of unique creation of man. If Jesus was simply referring to himself as God’s son in the meaning of Deut. 11:1, he is no power in Heaven.) could not say, there are a plurality of powers in Heaven. And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him. For a man coins many coins with one die; they are one like the other. But the King over kings of kings, the Holy One, praise to Him, stamps every man with the stamp of the first man, but no one is like any other. Therefore, everybody is required to say, the world was created for me. Maybe you will say, why should we go to all this trouble? There already is written: If he is a witness, or saw, or knew (Lev. 5:1. As usual, the implication is from the part of the verse which is not quoted: If he do not tell, he has to bear his sin.) , etc. Maybe you will say, why should we be guilty of this man’s blood? There already is written: In destruction of evildoers is clamor (Prov. 11:10.) .
The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity.
The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], in the singular, but rather: “Your brother’s blood [demei],” in the plural. This serves to teach that the loss of both his brother’s blood and the blood of his brother’s offspring are ascribed to Cain. The mishna notes: Alternatively, the phrase “your brother’s blood [demei],” written in the plural, teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones.
§ The mishna teaches that the court would say: You should know that cases of capital law are not like cases of monetary law, and would reference the murder of Abel by Cain. Rav Yehuda, son of Rabbi Ḥiyya, says: By employing the plural term for blood, “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10), the verse teaches that Cain caused multiple wounds and multiple injuries to his brother Abel. As Cain did not know from where the soul departs, he struck him multiple times. This continued until he came to his neck and struck him there, whereupon Abel died.
Elijah said to Ahab, “Go up, eat and drink, for there is a rumbling of [approaching] rain,”
He said [to Kayin], What have you done? The voice of your brother’s blood [the blood of the descendants that were destined to come from your brother] cries out to [before] Me from the ground.
The voice of the blood of the multitude of the righteous who were to arise from Habel thy brother.
And He said, What hast thou done? The voice of the bloods of the murder of thy brother which are swallowed up in the sod, crieth before Me from the earth.
| וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃ | 11 J | Therefore, you shall be more cursed than the ground, (more cursed than the ground See 3.17.) which opened its mouth to receive your brother’s blood from your hand. |
The author of Or Hachayim questions a Midrash according to which the sea at first refused to wash up these bodies on the shores of the sea, until being given a hint by the Creator Himself to accept these bodies. I believe that with G’d’s help I have been enabled to understand the reason for the sea’s initial reluctance to “vomit” these bodies on the shore. Death itself was introduced to earth only through Adam having eaten from the tree of knowledge in defiance of G’d’s warning not to do so on pain of his becoming mortal. Seeing that the oceans had no part in that sin, they naturally resented being associated with death, as dead bodies reflect negatively on the one assisting in their concealment, as we know from the earth being cursed for having hidden Hevel’s body. (Genesis 4,11) The ocean not having been part of Adam’s sin at all, resulted in it experiencing a sense of revulsion at the sight of dead bodies. The definition of דבר מת, is: “something that had been alive but has ceased to be so.” The wicked do not feel revulsion when coming into contact with dead bodies, as they themselves are considered as “dead” even while walking around on earth. (Compare B’rachot 18) The visible unnatural and painful death of the wicked affords their souls a certain spiritual elevation, as the manner in which their bodies had died confirmed the surviving G’d fearing people in their belief that G’d is alive and reigns in this universe.
מן האדמה, according to Rashi: “more than the previous curse decreed on earth as a result of Adam’s having eaten from the tree of knowledge when it was punished for failing to have produced trees with edible trunks.”An alternate exegesis: the verse is to be understood as “you, Kayin, the farmer, are to have to work an earth cursed additionally when you work it, during this year, as it will not continue to yield its fruit for you in the year to follow; seeing that this is so, from now on you will be wandering on earth without permanent homestead, noting that you are cursed,”
אשר פצתה את פיה לקחת את דמי אחיך, “because it opened its mouth, to accept, (hide) the blood of your brother, cooperating with you in hiding your foul deed.” As long as you and your descendants are living on earth; you will therefore have to find new earth to till, earth whose productivity has not been exhausted from the previous year’s harvest. [Kayin’s male descendants came to an end at the time of the deluge. If Noach’s wife was descended from Kayin, this does not contradict this interpretation, as women did not till the soil. Ed.] We have a verse in Job 15,23, which describes the wicked man as wandering in search of bread without succeeding.”
AND NOW CURSED ART THOU FROM THE GROUND. Cain, a tiller of the soil, suffered a loss with regard to the ground. (I.E. interprets curse to mean a diminution of the good. See his comment on 3:14.) He sowed and planted but the earth no longer yielded fruits or harvest. Cain was forced to wander far from the dwelling place of his father, Adam, who lived close to the Garden of Eden. He was never to find rest in one place but was constantly to be on the move.
See 3.17.
ארור אתה אשר פצתה את פיה, ”you are cursed more than the ground which opened its mouth, etc.” The meaning may be “you are cursed (separated) from the ground (which was your source of sustenance) which has opened its mouth, etc. From now on the earth would not yield its produce to you voluntarily. The second curse was that even if Kayin would labour mightily to make the earth yield its produce the way it had done previously. This is why the Torah said in verse 12 —
ועתה ארור אתה מן האדמה, the curse will be spelled out in the verse following, where G’d explains that Kayin will experience that the source of his curse is the very earth he had used to hide his crime. This earth would not continue to provide its strength for Kayin.
אשר פצתה את פיה, a reference to soaking up Hevel’s blood, [not as in the case of Korach being actively involved in swallowing Hevel. Ed.] We have a similar incident in Job 16,18 ארץ אל תכסי דמי, “Earth, do not cover my blood!” Also Ezekiel 24, 7-8 uses similar language, i.e. כי דמה היה על צחיח סלע שמתהו לא שפכתהו על הארץ לכסות עליו עפר, “For her blood remained within her, she placed it on a smooth rock. She did not pour it upon the ground to cover it with dust.”
CURSED ART THOU FROM THE GROUND — more than it has already been cursed on account of its sin. In this, too, it has further sinned in that it hath opened its mouth to take thy brother’s blood. Therefore, I impose upon it an additional curse: it shall not continue to give unto thee her strength. (Verse 12.) Thus the words of Rashi. But this is not correct since here He did not curse the ground because of him as He did in the case of his father, rather He said that he be cursed through the ground. The explanation of the curse is that the earth shall not continue to give him its strength, and that he be a fugitive and a wanderer in it, (Verse 12.) and He further stated, “When thou tillest the ground (Verse 12.) with all your efforts to cultivate it properly by plowing and hoeing, and in all manner of service in the field (Exodus 1:14.) and by properly sowing it, it shall not continue to give unto thee her strength. (Verse 12.) Instead, you will sow much and harvest little.” This then was the curse, in the same sense as in the verse: And I will curse your blessings. (Malachi 2:2.) Thus He uttered the curse in connection with his occupation for he was a tiller of the ground, (Verse 2.) and so He cursed his work. This then is the sense of the expression, it shall not continue to give unto thee her strength, (Verse 12.) meaning, “It will no longer yield to you its full produce as it had done till now when you cultivated it.” And so did Rabbi Abraham ibn Ezra explain it. It is possible that He also cursed him though the ground in that it should no longer yield its strength to him of its own accord; the fig-tree and the vine would not yield their strength (See Joel 2:22.) in his estate, and the trees of the field would not yield him their fruit. (See Leviticus 26:4.) Then He added, “Even when you work the ground by plowing and sowing, it will not continue to give you its strength as before.” Thus there were two curses relating to his occupation, and a third one — that he be a fugitive and a wanderer in the world. This means that his heart will not be at rest, and he will lack the tranquility to remain in one place on the earth; he will wander forever for the punishment of murderers is exile. The expression in that it hath opened its mouth to take thy brother’s blood means: “You have killed your brother and covered his blood with the earth, and I will decree upon it that it uncover its blood, and she shall no more cover her slain (Isaiah 26:21.) for it will be punished together with all that is covered up in it, such as seed and plant.” This is the punishment for all blood-letting on the earth, even as it is written, For blood, it polluteth the land. (Numbers 35:33.) The pollution of the land consists of a curse upon its produce, as it is written: When one came to a heap of twenty measures, there were but ten; when one came to the wine vat to draw out fifty press-measures, there were but twenty. (Haggai 2:16.)
ארור אתה מן האדמה CURSED BE THOU FROM THE GROUND or, MORE THAN THE GROUND — More than the ground has already been cursed on account of its sin (cf. Rashi on Genesis 1:11): in this, too, it has again sinned
אשר פצתה את פיה לקחת את דמי אחיך IN THAT IT HATH OPENED ITS MOUTH TO TAKE THY BROTHER’S BLOOD: therefore do I impose upon it an additional curse regarding you—“it shall not henceforth yield unto thee its strength”.
Und nun, ארור אתה, Gott braucht dich gar nicht weiter zu richten, du bist schon gerichtet, indem sich die ganze Erdwelt gegen dich erhebt. In diesem Schrei liegt dein Urteil. Bemerken wir, daß erst hier über einen Menschen, den Verbrecher, der Fluch ausgesprochen worden. Oben traf der Fluch die Erde zur Erziehung des Menschen. — ארר, ja verwandt mit ערר, wovon ערער, vereinsamt. Während dem ברוך alles harmonisch zuströmt, ihm sein Heil und sein Gedeihen zu fördern, steht der ארור vereinsamt, außer Zusammenhang mit allem, aus welchem des Menschen Gedeihen und Blühen kommt. מן האדמה, getrennt von ארור אתה, entweder: hinweg von dem Boden usw. oder wie wir es übersetzt haben: von dem Boden usw. Du hast schon den Fluch und zwar von dem Boden usw. — פצה, verwandt mit פצח ,פצע, ist immer ein gewaltsames Öffnen, entweder mit Widerwillen, oder durch zwingende Verhältnisse. So bei Gelübden, die in der Not getan werden, bei Jephta, ואנכי פציתי פי, so auch: .(selbst in der Angst wagte keiner den Mund zu öffnen (Jes. 10 , 14) ופוצה פה ומצפצף. So auch hier: die ihren Mund öffnen musste, du hast sie gezwungen, das Blut deines Bruders von deiner Hand aufzunehmen. מידך, der Mensch kehrt allerdings zurück, allein von der Hand des Bruders erwartet die Erde den Bruder nicht.
ארור אתה מן האדמה, cursed and deprived of the good the earth has to offer.
אשר פצתה את פיה, because it allowed itself to be used to cover up the killing of your brother. As a result, earth will no longer be free to provide the needs of your livelihood in the degree it did up until now. There was no need to spell out the penalty for the murderer. His punishment is part of the principle applying to the penalty for anyone causing willful damage, i.e. he will experience tit for tat as spelled out in Leviticus 24,19.
Even more... This refers to the ground’s sin of bringing forth [inedible] trees bearing fruit; when Adam was cursed, so too was the ground. It does not refer to the ground’s sin of opening its mouth. For about that sin it cannot be said, “You are cursed more than the curse of the ground,” as the ground had not yet been cursed for it.
It continued to sin. Rashi apparently holds that the term פצתה means to open extra wide, which was the [ground’s] sin, as Tosafos says (Sanhedrin 37b ד"ה מיום): “It left no trace [of Hevel’s blood] at all.” (Nachalas Yaakov) Re’m asks: Here, it was considered bad for the ground to open its mouth. So why does it say in Sanhedrin 37b: “From the day the ground opened to accept Hevel’s blood it has not opened [again] for the good”? This implies that opening its mouth was good! However, I do not understand what the question is. Surely it was good for Kayin that Hevel’s blood be covered, but for Hevel it was bad [that the ground opened and covered his blood] because as long as Hevel’s blood remains visible, his death would be avenged — as was the case with the blood of Zechariah the prophet (see Gittin 57b). (Divrei Dovid)
Now, cursed are you from the ground that opened its mouth to take your brother’s blood from your hand. In contrast to the various midrashim that discuss how the blood of certain murder victims was not swallowed up by and continued to bubble up on the ground, Abel’s blood was accepted by the ground, as it were, and absorbed by it. The ground is therefore involved in Cain’s curse.
ארור אתה מן האדמה אשר פצתה את פיה, “you are cursed from the earth which opened its mouth, etc.” It is difficult to understand how the earth could be faulted. After all, the earth acts as receptacle for everything which is poured out upon it. The answer given is that in this instance the earth deliberately tried to conceal the deed by swallowing all of Hevel’s blood (and body) so that not a trace of what happened there remained visible. Rashi explains the words ארור אתה מן האדמה, as meaning “you are cursed now even more than the first curse which had been decreed against the earth as a result of your father’s sin when he ate from the tree of knowledge.” [that curse had also been described as ארורה, although Rashi substituted the term קללה. Ed.] Nachmanides disagrees with Rashi, saying that this time the earth itself was not cursed as when Kayin’s father had sinned, but in this instance Kayin’s vocation as a farmer was the subject of the curse. Whereas previously he had been a very successful farmer, he would find now that even his best efforts would not be rewarded with the expected success.
“Now, you are cursed from the ground that opened its mouth to take your brother's blood from your hand” (Genesis 4:11). “Now, you are cursed” – Rabban Shimon ben Gamliel said: In three places the verse spoke tersely. (Without details.) “Now you are cursed”; “if the Lord will create a creation” (Numbers 16:30); “I opened my mouth to the Lord” (Judges 11:35). (The verse does not specify what this curse was, nor which creation the Lord would make, not what came from Yiftaḥ’s mouth.) “When you cultivate the ground, it will not continue giving its strength to you; restless and itinerant you shall be on the earth” (Genesis 4:12). “When you cultivate the ground, it will not continue giving its strength to you” – Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: To you it will not give, but to others it will give. Rabbi Yosei bar Ḥanina said: Neither to you nor to others. Similarly, “Much seed you will take out to the field, [but little you will gather]” (Deuteronomy 28:38) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: One would plant one se’a and gather in one se’a. Rabbi Neḥemya said: If so, from where would he earn a livelihood? Rather, that which is fit to produce twenty units will produce sixteen, and that which is fit to produce ten will produce five. Alternatively, “When you cultivate the ground, it will not continue giving its strength to you” – its strength it will not give to you, but your strength it will give to you. (It will produce in accordance with the exertion and toil that you invest.) All your strength it will not give you; it will give you some of your strength. (You will produce enough to subsist, but not to live in comfort.)
Variantly: "You inclined Your right hand": We are hereby apprised that He cast them to the dry land, and the dry land cast them to the sea, saying: If for only accepting the blood of Hevel, one man, it was said to me (Genesis 4:11) "Cursed are you, etc.", how will I be able to accept the blood of all of these hordes!" — until the Holy One Blessed be He said to it: (I swear that) I will not hold you responsible, as it is written "You inclined Your right hand — the earth swallowed them up," "Your right hand" connoting an oath, viz. (Isaiah 62:8) "The L–rd has sworn by His right hand."
ואם בריאה יברא ה, “but if the Lord will create a new phenomenon, etc.;” these words do not refer to “earth,” seeing that since the first six days of creation, according to our sages (in Avot 5,6) no such new phenomenon had been created. Scripture itself is witness to this statement when the Torah wrote in Numbers 16,30 in our chapter that the earth, i.e. an existing phenomenon, would open earth, i.e. an its mouth. Furthermore the Torah had written already in connection with Kayin (Genesis 4,11) that the earth did open its mouth. This is clear proof that the “mouth” of the earth and its function already existed. What Moses meant was the following: if a new phenomenon which had never been observed until now, namely the descent of fully alive human beings into the bowels of the earth, will occur, this will be proof, etc.
Abraham the author declares: It is the style of those who speak Hebrew to express their thoughts very clearly at times. However, at other times it is their style to say what they must in as few words as is necessary for a person to understand their meaning. Note that words are like bodies and their meanings are like souls. The body is, as it were, a vessel for the soul. Hence all the wise men of all nations (Literally, tongues. In other words, all wise men who speak a different language.) are in the habit of preserving the ideas conveyed by a word (I.E. literally reads: The wise men…preserve meanings.) and are not concerned with changes in wording when the meaning remains one and the same. I will now offer you a number of examples. (Of instances in Scripture where the same idea is conveyed in different words.) God told Cain: And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from the ground… When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth (Gen. 4:11,12). Cain replied: Behold, Thou hast driven me out this day from the face of the land (Gen. 4:14). Now who is so simple as to think (Vat. Ebr. 38 reads: Now he who is simple thinks.) that the latter verse does not convey what the former verse does because of the change in words. Look, Eliezer said, Give me to drink (hagmi’ini), I pray thee (Gen. 24:17). However, he quoted himself as saying, Let me drink (hashkini), I pray thee (Gen. 24:45). Moses said, the firstborn of the captive that was in the dungeon (Ex. 12:29). However, it is earlier written, the first-born of the maid-servant that is behind the mill (Ex. 11:5). In Deuteronomy, Moses quoted the prayer which he offered on behalf of Israel because of the golden calf (Deut. 9:26-29). Now to the unintelligent, this prayer appears totally different from the one recorded in the Torah portion Ki Tissa (Ex. 32:11-14). The general rule is, one will find the same meaning in different words whenever anything is repeated in Scripture, such as the dreams of Pharaoh (See Gen. 41:1-7; 17-24.) and Nebuchadnezzar, (See Dan. 4.) and many other things. Now Scripture, as I noted, sometimes abridges and other times elaborates. It does the same with prefixes. (Literally, servile letters.) At times it adds them. At other times it leaves them out. However, the meaning remains the same. Thus God said, and blue, (Hebrew, u-tekhelet.) and purple (Ex. 25:4). However, Moses said, blue, (Hebrew, tekhelet.) and purple (Ex. 28:6). God said, onyx stones (Hebrew, avne shoham.) (Ex. 25:7). However, Moses said, and onyx stones (Hebrew, ve-avne shoham.) (Ex. 35:9). There are many such instances. Either way is correct, as the verse which leaves out the vav is employing a concise style. There is no harm in it. (For it does not change the basic meaning of the verse.) Similarly, the verse which has a vav in it does no harm because it adds clarity. Now one does not search for a reason that a vav, which is enunciated by the mouth, (Such as the vav of ve-avne, or u-tekhelet.) is sometimes left out, sometimes written, and sometimes added. (That is, it is a superfluous vav. See Vol. 1, Introduction, p. XVII.) For any of the aforementioned (Ways of writing.) is correct. We do not look for the reason why an enunciated vav was written. (Or was left out.) This being the case, why should we look for reasons regarding (The omission or non-omission of.) the silent vav which is not enunciated? For example, we should not ask why the word le-olam (forever) (Olam can be spelled with or without a vav.) is written with or without a vav. (The vav in olam is silent.) Now people want reasons for full and also for deficient spellings. I would have kept silent if they wanted reasons for each one of them, (For every full or deficient spelling (Weiser).) or if there was only one way to spell these words. (And they found it spelled otherwise.) I will give you an example. Suppose someone tells me, “Write the following to my friend: I so and so love you forever;” and I spelled ploni (so and so) without a vav, and also ohevekha (I love you) without a vav and le-olam (forever) deficiently. (That is, without a vav.) Then Reuben came to me and asked me why I wrote deficiently. Now my concern is to write what I was told to write. I am not concerned with full or deficient spellings. (A person uses the spellings that come to mind. There is no hint of anything special or any allusion in the type of spelling that one chooses to employ.) Perhaps Levi will come along and teach me how to write. (That is, when to use full or deficient spellings. Levi obviously cannot, for there are no rules regarding the use of full or deficient spellings.) I do not want to dwell on this. However, the intelligent will understand what I mean. (I.E. apparently believed that Moses had some discretion in choosing the spelling to be employed in writing the Torah.) I will now explain the above-noted difficulties. (The questions raised by I.E. at the beginning of his comments on this verse.)
ואם בריאה יברא ה׳ ופצתה האדמה את פיה, "If G'd will create a new creation and the earth will open its mouth, etc." Why did the word בריאה have to be repeated? Our sages in Sanhedrin 37 explain that the earth's mouth has remained closed ever since the day that the earth opened it in order to hide the blood of Abel whom Cain had slain and that this was the curse the Torah referred to in Genesis 4,11. This meant that whenever the earth wanted to open its mouth in order to sing G'd's praises it had to use its "wings" rather than its mouth. This is the meaning of Isaiah 24,16: מכנף הארץ זמרות שמענו, "we have heard songs from the wings of the earth." In this instance when Moses wanted to punish the wicked he said: ואם בריאה יברא השם "if the Lord will create a new creation." [The author explains why Moses did not say ואם יברא הי בריאה. Ed.] He referred to a creation which had once existed, namely the mouth of the earth, but which had been sealed due to some deed the earth had carried out so that for practical purposes this creative act of G'd had been undone. Now Moses wanted the mouth of the earth to be opened again so that it could swallow Korach and associates. Perhaps this was Moses' way of affording the earth an opportunity to make up for a time when it had opened its mouth to hide a sin, i.e. to swallow the blood of a righteous person, i.e. Abel.
נטית ימיך תבלעמו ארץ, “when You inclined Your right hand the earth swallowed them.” Pirke d'Rabbi Eliezer chapter 17 use this verse to prove that the Egyptians were granted burial in the earth. This was in recognition of their having accompanied Yaakov on the long journey to the land of Canaan at the time he was buried. Mechilta Shirah section 9 adds: ”the word ימין or ימינך when referring to G’d always refers to an oath G‘d has sworn. We know this from Isaiah 62,8: ‘The Lord has sworn with His right hand.’ The meaning of all this is that whereas the sea had spat out the bodies of the Egyptians who had been drowned in it, the earth refused to accept these bodies remembering G’d had cursed it for accepting Hevel’s body at the time (Genesis 4,11). It continued in its refusal until G’d swore an oath that He would not demand an accounting from earth for accepting these bodies. This accounts for the words נטית ימינך תבלעמו ארץ, ‘after You gave a signal with Your right hand the earth swallowed them.’”
ועבודה רבה, he also engaged extensively in agriculture. Compare Proverbs 12,11, עובד אדמתו, “tilling his own land.” Compare also Genesis 4,11 כי תעבוד את האדמה, “when you till the soil.”
[96] On Cain, who rejects repentance, He proceeds, owing to the enormity of his guilt, to lay curses most appropriate to the murder of a brother. And first He says to him “Now also art thou accursed from the earth” (Gen. 4:11), showing that it is not now for the first time, when he has perpetrated the treacherous deed, that he is abominable and accurst, but that he was so before also when he plotted the murder, since the purpose is as important as the completed act.
[100] The manner in which the mind becomes accurst from the earth is next indicated by the words, “which opened its mouth to receive thy brother’s blood” (Gen. 4:11). It is a cruel thing that the inlets of the senses should be opened wide for the torrent of the objects of sense to be poured, like a river in spate, into their gaping orifices, with nothing to stay their violent rush. For then the mind, swallowed up by the huge inpouring, is found at the bottom, unable so much as to rise to the surface and look out.
Why he is said to be cursed upon the earth? (Genesis 4:11).
Why he is said to be cursed upon the earth? (Genesis 4:11). The earth is the last portion of the world, therefore if that utters curses, we must consider that the other elements do likewise pour forth adequate maledictions; for instance, the fountains, and rivers, and sea, and the air, and the land, and the fire, and the light, and the sun, and moon, and stars, and in short the whole heaven. For if inanimate and earthly nature, throwing off the yoke, wars against injury, why may not still rather those natures do so which are of a purer character? But as for him, against whom the parts of the world carry on war, what hope of safety he can have for the future, I know not.
Now you are cursed from the ground that had to open its mouth to accept your brother’s blood from your hand.
And now because thou hast killed him, thou art cursed from the earth, which hath opened the mouth, and received the bloods of thy brother from thy hand.
| כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃ | 12 J | If you till the soil, it shall no longer yield its strength to you. You shall become a ceaseless wanderer on earth.” |
When there are wars in the world, reason dictates that there will be higher prices. This is because the curse of Kayin—“When you work the land, it will no longer yield its strength to you” (Genesis 4:12)—is precipitated by the bloodshed in the world. This curse was issued on account of bloodshed, for the earth must [respond] this way when blood is spilled. For rain is produced by the vapors that rise up from the earth, as it is written, “An eid (mist) rose up from the earth and watered the whole surface of the earth” (ibid. 2:6). From the vapors which rise up from the earth, rain is created.
When Wars and Violence Rage, the Mists Cease to Create Rain and Instead Create Bloodshed / Without Rain, Crops Do Not Grow and Inflation Results / Teaching an Unworthy Student Also Results in Lack of Rain / When a Teacher Teaches an Unworthy Student, Godliness is Imprisoned in that Student’s Mind / One Who Teaches an Unworthy Student Also Suffers Imprisonment When wars rage throughout the world, reason tells us that there should be inflation as well. After Cain killed Abel, God cursed him, “When you work the land, it will no longer give its strength to you” (Genesis 4:12). This curse came about because of the spilling of blood, for the earth must respond this way when blood is shed. Normally, mists that rise from the ground create rain. But after Cain killed Abel and the ground was guilty of swallowing up Abel’s blood, God cursed the ground. Then the mists that rose from the ground did not create rain. In fact, they became spilled blood. Similarly, when there are wars and bloodshed, and the ground swallows up the blood, the mists do not produce rain but spilled blood. Thus, without rain, crops do not grow and inflation results. Rainfall is also withheld when someone who teaches Torah publicly is heard by an unworthy student. This is because rain is associated with the honor of the Torah. When a person teaches an unworthy student, that is the opposite of honor, and so the rain stops. When a person reveals Torah insights, Godliness is drawn down into the listener’s mind. There that Godliness may be said to be imprisoned to some degree. Nevertheless, God is pleased. But if a teacher teaches an unworthy student, the Godliness is fully imprisoned in the listener’s mind. And so the teacher, too, is punished with imprisonment. An End to War and a Season of Abundance May it be Your will, HaShem our God and God of our fathers, that You eradicate war and bloodshed, and draw great and wondrous peace into the world, so that “nation will not lift sword against nation and they shall no longer learn war.”
And the reason why he must fall from his level is this: because there are fallen souls; those that fell during the six days of Creation and those that fell in each and every generation. And they are reincarnated, and they are fugitive and wanderer (Gen. 4:12) and can not come to Blessed God because they have nothing through which to come; for in their life of life-force they engaged in this world’s vanities and achieved nothing. But when the tzaddik falls from his level and afterward rises as in the verse, seven times the tzaddik falls and stands (Proverbs 24:16), when he stands and rises up to Blessed God he lifts with him those souls we have mentioned. Now, he can only lift those souls who are from his root; and therefore every person must fall from his level in order to lift up the souls that are from his root, and understand this.
[AND A WANDERER.] Some explain nad (wanderer) to mean a mourner, as in to bemoan (la-nud) him (Job 2:11). However, my opinion is that nad is a synonym for na (fugitive). Nedod (wander) in Lo, then would I wander (nedod) far off (Ps. 55:8) is analogous.
— 'כי תעבד את האדמה וגו “when you will work the ground it shall no longer yield its strength to you.” The third curse was נע ונד תהיה בארץ, “you shall become a vagrant and a wanderer on earth.” He would suffer exile, be banished from place to place. His punishment was not dissimilar to that of a murderer who had not even killed intentionally but has to move to a city of refuge until the death of the High Priest. Looking at our verses from a rational-investigative point of view, we note that even in the names of קין והבל we already find allusions to the subject of existence and destruction (loss), respectively. They were brothers, closely related. The name קין hints at worldly possessions, whereas the name הבל suggests somebody who is extremely humble, almost despising worldly goods. This may have been why he offered sheep, the most humble and undemanding of animals, something that reflected his own philosophy. This is also why G’d took a liking to him. The Torah expresses this with the words וישע ה' אל הבל ואל מנחתו, ”G’d turned to Hevel and to his gift-offering.” The gift-offering of קין on the other hand was מפרי האדמה, “from the fruit (products) of the earth.” This reflected his own preferences, i.e. earthly possessions. He was totally absorbed in working with his body, concentrating on matters of only transient value, matters destined to disintegrate. He was addicted to earthly pleasures and this is the reason G’d did not turn to his offering. The Torah expresses this by writing ואל קין ואל מנחתו לא שעה, “and to Kayin and to his gift-offering He did not turn.” The self-effacing Hevel was murdered because he did not concern himself worldly concerns, not considering life on this earth as a supreme value. The one who loved worldly possessions wound up being cursed when G’d said to him: “be a vagrant and a wanderer on earth.” He was told not to consider worldly possessions as something permanent. Kayin was to learn this lesson by his not being at home anywhere on earth. His lifestyle reflected what we read in Kohelet 5,9 אהב כסף לא ישבע כסף, “the one who loves silver will never feel satisfied even when he possesses it.” Solomon already alluded to this syndrome of the wanderer in Kohelet 2,23 where he wrote (concerning man’s role on earth) כי כל ימיו מכאובים, “for all his days are painful.” There are numerous other references in Kohelet to this unsatisfactory state of affairs for people who consider the be-all of their existence as being merely תחת השמש, in the regions under control by the sun. All of such statements [which I did not choose to quote in detail. Ed.] are addressed to people of the mentality of Kayin. Every time Solomon speaks about vanities and return to dust, this is the type of human being he has in mind. In Kohelet 2,11 Solomon spells out in detail how futile all the energy he spent on the acquisition of worldly goods had proven to be. Finally, when he concludes his preaching he teaches us that the only true values to be acquired in this life is reverence for G’d and His Torah. It was only Adam’s third son שת who represented what the Torah considers a balanced view of life on earth. This is why basically speaking, the species of mankind was really carried on by that son. It is worthwhile noting that only when Sheth was born does the Torah describe him as reflecting his parents in that he was conceived and born בדמותו וצלמו, “in his likeness and his image (Adam’s). It was quite appropriate that these philosophical considerations should have been alluded to already in the respective names of Kayin and Hevel.
[The following comment refers to v.10] קול דמי אחיך, “the sound of your brother’s blood, etc.” Our sages (Sanhedrin 37) understand the reason the word דמי, “blood of” is in the plural as reminding us that not only Hevel’s blood was spilled when he was murdered but also that of the offspring which he never had on account of being murdered so early in his life. This Midrash is actually to be viewed as an allusion to the time of the resurrection. After all, seeing that his offspring at the time of his death had only been something potential, how could the Torah speak of actual blood of his unborn children and grandchildren? The answer therefore must be that it refers to human beings that should have been brought back to life at the time of resurrection. Kabbalists, on the other hand, see in the plural of the word דמי here an allusion to the reincarnation of souls in other bodies. In the case of Hevel, he was “reborn” in the body of Sheth as the Torah adds the words תחת הבל “in place of Hevel,” when Sheth’s birth is reported for the first time in 4,25. Kayin’s punishment was another example of מדה כנגד מדה, the punishment fitting the crime, as all his descendants perished at the time of the deluge. He who had tried to deny his brother Hevel a place on earth forfeited his own place on earth.
כי תעבד, G’d cursed the earth because Kayin’s occupation involved getting his sustenance from the earth. לא תסף תת כוחה לך, even though the earth had already been cursed ever since Adam had eaten from the tree of knowledge, now G;d added another curse on account of Kayin. He said that even the amount of yield that the earth had been in the habit of providing since being cursed previously, it would not be capable of producing for Kayin the murderer. It is entirely possible that this new curse was restricted to the results Kayin’s efforts would have, and does not mean that all other human beings, farmers, were made to suffer for Kayin’s act of fratricide. Possibly, it applied only to Kayin and his direct descendants until the time of Noach. Maybe it even applied also to the descendants of Sheth until Noach. It seems that with Noach’s birth, Lemech his father, had knowledge that the curse had run its course. We read in Bereshit Rabbah 22,10 that in the view of Rabbi Eleazar the word לך in our verse means that whereas the earth would not yield up its strength for Kayin, it would do so for others. On the other hand, Rabbi Yossi bar Chanina is on record that the curse applied both to Kayin and to others. It appears more likely that the word לך in our verse is indeed restrictive and means that other people farming the earth would experience better success than Kayin. [Kayin’s failure as a farmer would demonstrate to the others that he, and not they, had indeed been punished on an ongoing basis for his having committed murder, hoping to benefit by it at the expense of his brother. Ed.] There is no question, however, that the first curse earth experienced after Adam had eaten from the tree of knowledge was a permanent curse still in effect nowadays. The word בעבורך in 3,14 has a different connotation entirely from the word לך, meaning “on your account,” not “for you personally.”
נע ונד תהיה בארץ, this is yet another curse, one that most certainly applied only to Kayin personally, a curse which resulted in his not being able to feel at home permanently in any one place on earth. This was something psychological, forcing Kayin to adopt a nomadic lifestyle, trying his luck at growing things by moving to a new location every time he experienced crop failure. G’d did not kill him outright, something that every murderer deserves. The reason was that killing him now would be counterproductive as it would leave the earth without males other than Adam, and Adam could not be expected to sire more children after he had lost the two sons he had helped produce. We know, that even with Kayin surviving, the trauma of what happened prevented Adam from maintaining marital relations with his wife for 130 years. (5,3) Although G’d had not killed Kayin, he was under sentence of exile in addition to the earth having been cursed as an instrument of providing his livelihood. The words נע ונד are as if the word נע had been repeated, stressing the seriousness of the curse. Our sages, in commenting on the line כל הורג קין שבעתים יוקם, “that anyone killing Kayin, he (Kayin) will be avenged sevenfold,” explain that seeing that Kayin personally had not been executed for his murder, people would reason that murder goes relatively unpunished. In order for people not to draw such a conclusion from what had not happened to Kayin, the curse of murdering even someone already as guilty as Kayin, had to be highlighted in such terms. (Bereshit Rabbah 22,12) Another reason explaining why Kayin was not subjected to immediate execution is that Kayin, being the first murderer, had not known that the penalty for murder is execution. Subsequent generations knowing the penalty for murder, could not expect to be treated so leniently. It is even possible to consider Kayin’s killing Hevel as having been an inadvertent killing, seeing that he did not know what injury would prove fatal. He had never seen a person who had been killed, and when hitting Hevel he had not thought that he had injured him fatally. If that is so, the penalty of exile, i.e. נע ונד תהיה בארץ, “you will not be at home anywhere on earth,” is exactly the penalty devised by the Torah for people who killed inadvertently In Torah Shleymah on our chapter item #96 the word נע is understood to mean that Kayin will be forever on the move, whereas the word נד is understood to mean that he will not be able to sit down and relax but that his body will remain in constant motion, much like that of a drunken person. Once he had repented, one of these curses was removed from him, as we know from Genesis 4,15 וישב בארץ נוד. The Torah did not say, however, בארץ נוע, because he was not able to settle in one location for long.
נע ונד A VAGABOND AND A WANDERER — You shall not be permitted to dwell in one place.
Indem Gott die Erde dem Menschen unterordnete, soll sie durch die Verwendung ihrer Kräfte in den Dienst der sittlichen Menschen-Zwecke gehoben werden. Das Verbrechen aber löst das Band zwischen Erde und Mensch. Gott spricht: sie wird dir ihre Kraft nicht mehr geben. Nur wenn הדום שכינה :אדם ist, dann ist auch die הדום אדם :אדמה. Wenn aber der Mensch das Band zwischen sich und Gott zerreißt, so zerreißt Gott das Band zwischen dem Menschen und der Erde. Der Mensch lebt dann wohl noch auf der Erdkugel, aber sie ist ihm nicht mehr הדום, nicht אדמה mehr. — גע, Gegenteil von נח: keine Ruhestätte haben, also im Verhältnis zum Boden, losgetrennt von ihm, kein Fleckchen Erde "sein" nennend. נד in Beziehung zum Menschen: von allen Menschen geschieden. נוד Grundbedeutung: Trennung des Verwandten von Verwandtem, desjenigen, was eigentlich naturgemäß zusammengehört. Daher vom Wasser, dessen Teile am innigsten verbunden sind, heißt נֵד ein geschiedener Wasserhaufe, und das, was ein Wasserquantum heraushebt und zusammenhält heißt נאד Schlauch (analog wie סיר, Topf, von סור Weichen. Getrennt sein von Andern und in sich zusammenhalten, sind im Hebräischen verwandte Begriffe. Ebenso heißt נֵדֶה und נְדָן die Mitgabe an die aus dem Vaterhause scheidende Tochter, und נְדָן die Scheide). נוד לְ־: das von Andern sich ab und Einem sich zuwenden im Gemüte: das Mitgefühl, Mitleid, ähnlich wie סור מ־ und סור ל־. — Also Kain, dem Ackersmann, dessen Stolz es ist, den Boden zu bebauen und ihm mit seiner Kraft den Ertrag zu entlocken, wird der Boden nicht mehr seine Kräfte leihen, ja, er wird keinen Fleck auf Erden als Ruhestätte sein nennen können, und, während sonst auch der bodenlose Fremdling, גר, in der Bruderliebe anderer Menschen den Boden der Existenz gewinnt, wird Kain auch dieser versagt, er wird נע und נד sein, stättelos und gemieden, von der Erde und den Menschen verlassen.
When you cultivate the ground, it shall not continue giving its strength to you. The ground is cursed on your account; it shall cease to be a source of life for you. Instead, restless and itinerant shall you be on the earth. You shall wander the earth and suffice with what you find during your travels. You are not banished from the ground itself, but from its produce. You no longer have any share in the life stored in the ground.
“You shall designate cities for you, cities of refuge they shall be for you, and the murderer who smites a person unwittingly shall flee there” (Numbers 35:11). “You shall designate cities for you” – this is what the verse said: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). “Remember Your mercy, Lord, and Your kindnesses, [for they are eternal]” (Psalms 25:6) – David said: Master of the universe, had it not been for Your kindnesses that preceded Adam the first man, he would not have survived, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17). But You did not do so to him, but rather, You took him out of the Garden of Eden, and he lived nine hundred and thirty years, and then he died. What did You do to him? You banished him from the Garden of Eden, as it is stated: “He banished the man”’ (Genesis 3:24). Why was he banished? It is because he brought death upon the generations. He incurred liability to die immediately, but You had mercy upon him and banished him in the manner of the unwitting murderer, who is exiled from his place to the cities of refuge. That is why it is stated: “Remember Your mercy, Lord, and Your kindnesses [for they are eternal].” When Moses stood and the Holy One blessed be He said to him: “You shall designate cities for you,” Moses said: ‘Master of the universe, one who unwittingly killed a person in the north or in the south, from where does he know where the cities of refuge are so he could flee there?’ He said to him: ‘“Prepare the way for you” (Deuteronomy 19:3) – direct the way for you, so that they will not be mistaken and the blood redeemer will find him and kill him; “there is no death sentence for him”’ (Deuteronomy 19:6). He said to Him: ‘How?’ He said to him: ‘Position stone markers directing to the cities of refuge so he will know how to go there. On each marker, inscribe on it: Murderer, to the city of refuge,’ as it is stated: “Prepare the way for you.” That is why it is stated: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). If for murderers he made a path and a way for them to flee and be saved, for the righteous, all the more so: “He guides the humble with justice, and He teaches the humble His way” (Psalms 25:9). “And the murderer who smites a person unwittingly shall flee there” – but not intentionally. If one kills intentionally and says: I killed unwittingly, and flees to cities of refuge, the Holy One blessed be He said: Even if he flees and enters upon My altar, kill him, as it is stated: “If a man acts intentionally against his neighbor [to kill him…you shall take him from My altar to die]” (Exodus 21:14). Who was it who fled to the altar and was killed? It was Yoav, as it is stated: “The tidings came to Yoav…[Yoav fled] to the Tent of the Lord [and grasped the corners of the altar]” (I Kings 2:28). And it says: “A Taḥkemonite, head of the officers” (II Samuel 23:8). (A reference to Yoav, indicating that he was wise, as Taḥkemonite is an expression of wisdom [ḥokhma].) Did he not know that it is written in the Torah: “If a man acts intentionally against his neighbor…” that he went and grasped the corners of the altar? Rather, he said: Those executed by the court are not buried in the graves of their ancestors, but rather by themselves. It is preferable for me that I die here and be buried in the graves of my ancestors. “Benayahu brought back word to the king, saying: So said Yoav.… The king said to him: Do as he said: Strike him down, and bury him, and remove the innocent blood that Yoav shed from upon me and from upon my father’s house” (I Kings 2:30–31). Why was he killed? It is because David his father commanded him so: “You too know what Yoav son of Tzeruya did to me, what he did to the two commanders of the armies of Israel, to Avner son of Ner and to Amasa son of Yeter; he killed them” (I Kings 2:5). What did he do to him? (What did Yoav do to David?) You find when David wrote to Yoav: “Place Uriya at the front of the fierce battle, and retreat from behind him, and he will be smitten and die” (II Samuel 11:15); he [Yoav] did so and he died. All the heads of the army gathered around Yoav to kill him, as he [Uriya] had been the head of the mighty, as it is written in his regard: “Uriya the Hittite. Thirty-seven in all” (II Samuel 23:39). He showed them the letter. That is why it is written: “What Yoav son of Tzeruya did to me.” “What he did …[ to Avner son of Ner… he killed them]”: All of Israel thought that David had commanded to kill him (Avner son of Ner.) because Avner was the son of Saul’s uncle. That is why it is written: “May there not be eliminated from the house of Yoav one who suffers from discharge [zav] or a leper” (II Samuel 3:29). David stood and cursed Yoav, and all Israel knew that it (The decision to kill Avner.) had not been from David, and they reconciled. (David and the tribes of Israel reconciled.) He commanded his son Solomon to kill him, as Yoav was the son of David’s sister and he [David] sought to ensure his entry into the World to Come. (Yoav's death at the hands of Solomon would serve to atone for his sin of killing Avner.) When Solomon sought to kill him, Yoav said to Benayahu: ‘Go and say to Solomon: Do not sentence me to two sentences; if you kill me, remove the curses that your father David cursed me from upon me. If not, leave me with the curses.’ Immediately, “the king said to him: Do as he said: Strike him down and bury him” (I Kings 2:30–31). Rabbi Yehuda said: All the curses that David cursed Yoav were fulfilled in David’s descendants. “Zav” – on Reḥavam son of Solomon, as it is stated: “King Reḥavam hastened to mount the chariot [hamerkava]” (I Kings 12:18), and it is written regarding the zav: “Any saddle [hamerkav] on which the zav will ride will be impure” (Leviticus 15:9). “Leper” – on Uziyahu, as it is stated: “King Uziyahu was a leper until the day of his death. He lived in the isolation house” (II Chronicles 26:21). “Leaners on crutches” (II Samuel 3:29) – on Asa, as it is written: “However, in his old age he ailed in his feet” (I Kings 15:23) – he suffered from gout. “One who falls by the sword” (II Samuel 3:29) – on Josiah, as it is stated: “The archers shot King Josiah” (II Chronicles 35:23). Rav Yehuda said that Rav said: They stabbed him with iron spears until they rendered him like a sieve. “One who lacks food” (II Samuel 3:29) – on Yehoyakhin, as it is stated: “His allotment, a regular allotment, was given to him from the king, each day’s portion on its day, all the days of his life” (II Kings 25:30) – from the table of Evil Merodakh. (He was dependent on somebody else for his food.) You find that as long as Yehoyada was alive, Yoash performed the will of his Creator, as it is stated: “Yehoash did what was right in the eyes of the Lord all his days, as Yehoyada the priest instructed him” (II Kings 12:3). “After the death of Yehoyada the princes of Judah came and prostrated themselves to the king. Then the king heeded them” (II Chronicles 24:17) – he accepted to render himself a god. Therefore, “they administered punishments to Yoash” (II Chronicles 24:24). Why was Avner killed? It is because he made the lads’ blood a game, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Yehoshua ben Levi said: It is because he had his name precede David’s name, as it is stated: “Avner sent messengers to David from his place [taḥtav], (Obviously he sent it from his place. The word taḥtav is expounded to mean that he placed David’s name beneath [taḥat] his own.) saying: Whose is the land?” (II Samuel 3:12). The Sages say: It is because he did not allow Saul to reconcile with David, and because he had the ability to object to Saul regarding Nov, but he did not object.
Another matter: “Ish ish” – that is what is written: “I will give to you and to your descendants after you, the land of your residence…” (Genesis 17:8). “I will give to you” (Genesis 17:8) – that is what is written: “As the Lord your God walks [in the midst of your camp]” (Deuteronomy 23:15). That is what is written: “Now, children, listen to me.… Distance your way from her.… lest you give [your glory] to others.… lest strangers be sated with your strength” (Proverbs 5:7–10). What is, “Now, children, listen to me”? It is speaking of the ten tribes and the tribe of Judah and Benjamin, as all Israel are called children, as it is stated: “You are children to the Lord your God…” (Deuteronomy 14:1). “Listen to me” – he cautioned them to fulfill the obligation to heed. “Do not depart from the sayings of my mouth.” (Proverbs 5:7) – he cautioned them to fulfill the performance [of mitzvot] as they accepted upon themselves at Sinai. “Everything the Lord has spoken we will perform and we will heed” (Exodus 24:7) – it was for the transgression of both of them that they were exiled, as it is stated: “The king of Assyria exiled Israel.… because they did not heed the voice of the Lord…and they did not heed and did not perform” (II Kings 18:11–12). “Distance your way from her” (Proverbs 5:8) – he cautioned them to distance harlotry from them. “And do not approach the entrance of her house” (Proverbs 5:8) – he cautioned them regarding forbidden relations, in whose regard it is stated: “Any man of you shall not approach his kin to uncover nakedness” (Leviticus 18:6). “Lest you give your glory [hodekha] to others” (Proverbs 5:9) – they will lose their kingdom, and it will be exalted for the nations. Hodekha is nothing other than kingdom, just as it says: “Upon whom the glory [hod] of kingdom was not placed” (Daniel 11:21). “And your years to the cruel” (Proverbs 5:9) – they gave their years to a cruel angel, as their days and years drew near to being eliminated, just as it says: “You brought your days near and came to the end of your years…” (Ezekiel 22:4). “Lest strangers be sated with your strength” (Proverbs 5:10) – they were exiled from their land, and foreigners settled in their place and consumed their strength and exertion. “Your strength” is nothing other than the strength of their land, as it is stated: “When you work the ground [it will no longer give its strength to you]” (Genesis 4:12). Likewise you find that when the king of Assyria exiled the ten tribes, he settled foreigners in their land, as it is stated: “The king of Assyria brought from Babylon, from Kuta, from Ava, and from Ḥamat, [and Sefarvayim, and he settled them in the cities of Samaria in place of the children of Israel” (II Kings 17:24). That is, “lest strangers be sated with your strength.” “And your toils [vaatzavekha] be in the house of a stranger” (Proverbs 5:10) – toils [atziva] are nothing other than children, just as it says: “In pain [be’etzev] you shall bear children” (Genesis 3:16). Another matter: “Vaatzavekha” (Genesis 3:16) – this is toil of the land, saying that they will eat with toil everything that they eat in the foreign land, just as it says: “With toil [be’itzavon] you shall eat of it…” (Genesis 3:17). And likewise it says: “The king of Assyria exiled Israel to Assyria…” (II Kings 18:11). All this befell the ten tribes because they were steeped in harlotry with married woman. It was over that that their sentence was sealed, as it is stated in their regard: “Who lie on beds of ivory, and sprawl [usruḥim] on their couches…” (Amos 6:4); they would sully their beds with semen that was not theirs, as they would swap their wives with one another. What is written thereafter? “Therefore, now they will be exiled at the head of the exiles, and the revelry of the sprawled [seruḥim] will be discontinued” (Amos 6:7). At that time the rejoicing of the seruḥim will be removed. Likewise, Micah prophesied in their regard: “The women of My people you banish [tegareshun] from the house of her delight; from their young children, you take My grandeur forever” (Micah 2:9). The verse relates that they would violate men’s wives and render them forbidden to their husbands, and they would divorce [megareshin] them. That is, “the women of My people you banish [tegareshun] from the house of her delight”; this is the house of her husband, in which she would delight. What is, “from their young children, you take My grandeur forever”? The only grandeur I had in this world was from the young children, as it is stated: “From the mouths of young children and suckling babes You founded strength” (Psalms 8:3). And I am glorified through them, just as it says: “In the multitude of people is the glory of a king” (Proverbs 14:28). But you have rendered them mamzerim; you have voided that glory of mine, as I do not want mamzerim, as it is written: “A mamzer (A mamzer is a child born of a forbidden union punishable by karet, e.g., between a married woman and a man other than her husband.) shall not enter the congregation of the Lord…” (Deuteronomy 23:3). What is written thereafter? “Arise and go, as this is not the resting place; because it was defiled it will destroy you, and it will be an intense destruction [veḥevel nimratz]” (Micah 2:10). The Holy One blessed be He said to them: For the rest of the transgressions I would have shown you forbearance. Because you have spread to adultery, “arise and go….” What is “veḥevel nimratz”? I said: “For the portion of the Lord is His people, Jacob the allotment [ḥevel] of His inheritance” (Deuteronomy 32:9). I took Jacob as My inheritance. He was My portion, because his descendants were all similar to a rope [ḥevel], which is intertwined one with another, as the descent of all of them was traceable to their ancestors, There was no offspring that was not theirs that interrupted between them, as they guarded themselves from adultery and there was no mamzerut there. How so? It is written: “Elazar begot Pinḥas, Pinḥas begot Avishua” (I Chronicles 5:30), and the same is true for all of them. The lineage continued in that manner. But you entered with the wife of another and defiled the inheritance. How can he enumerate: So-and-so, my son, and he is not his son, as he is a mamzer; you severed the rope. That is ḥevel nimratz. What is nimratz? Adulterer [noef], mamzer, wicked one [rasha], oppressor [tzorer]. (Nimratz is spelled with the first letters of noef, mamzer, rasha, tzorer.) You learned that regarding the ten tribes, their sentence was sealed only due to the iniquity of adultery. From where is it derived that regarding the tribe of Judah and Benjamin, their sentence was sealed only due to the iniquity of adultery? It is as Jeremiah screams before God: ‘During the days of Menashe, Israel performed wickedness greater than them [of my generation], but You did not destroy them, but rather in my days.’ That is what is written: “My innards, my innards, I shudder, the walls of my heart, [my heart sighs to me]” (Jeremiah 4:19). The Holy One blessed be He said to him: During the days of Menashe, even though they angered Me, the children were the children of their fathers. Now they are the children of lewdness. That is what is written: “For My people are foolish…” (Jeremiah 4:22). What is written at the end of the passage? “They were lustful horses rising early; each would neigh to his neighbor’s wife” (Jeremiah 5:8). Even though they transgressed all the mitzvot and denied the Holy One blessed be He, just as it is stated: “They denied the Lord” (Jeremiah 5:12), He displays forbearance. It is only for the adultery that their sentence was sealed, as, indeed, it is written thereafter: “Will I not reckon for these, the utterance of the Lord…” (Jeremiah 5:9). The Holy One blessed be He said: For everything I will restrain myself, but for lewdness I am angry. I will deliver them to the kingdoms. That is what is written thereafter: “Enter within its walls…” (Jeremiah 5:10). “Lest strangers be sated with your strength” (Proverbs 5:10). Likewise Moses said to Israel: When you go out to war, be careful that there will not be among you the iniquity of adultery, as if there is the iniquity of lewdness in your midst, the Holy One blessed be He, who wages war on your behalf, will turn away from you, and you will be delivered into the hand of your enemies. That is what is written: “For the Lord your God walks [in the midst of your camp to deliver you and to deliver your enemies before you and your camp shall be holy], and He shall not see a shameful matter among you and turn away from you” (Deuteronomy 23:15). What is, “for the Lord your God”? Moses said to Israel: Know that the Holy One blessed be He associates His name with Israel, as He is called, “your God,” only when “your camp shall be holy.” At that time, He rests His Divine Presence in your midst, and He rescues you from the hands of your enemies and delivers your enemies to you. That is what is written: “Walks in the midst of your camp to deliver you…” From where is it derived that Israel is called holy when they protect themselves from adultery and lewdness? It is as it is written: “You shall sanctify yourselves, and you shall be holy, as I am the Lord your God” (Leviticus 20:7). From here, when they are holy, He is God to them. What is written thereafter? “You shall observe My statutes, and perform them; I am the Lord who sanctifies you” (Leviticus 20:8). When does the Holy One blessed be He sanctify Israel? It is when they observe His statutes. What are the statutes? These are the forbidden relations, as adultery with a married woman is written first, as it is stated: “A man who will commit adultery [with a married woman]” (Leviticus 20:10). What did it see that led it to have cursing one’s father or mother interpose between sanctification and adultery? It is because initially it is written: “For each man who shall curse his father” (Leviticus 20:9). What causes the son to curse his father? It is adultery. It is because he believes that his mother’s husband is his father and he honors him, and he believes that the adulterer is not his father and he curses him. Similarly, you say: “One who strikes his father or his mother.… One who abducts a man and sells him.[… One who curses his father or his mother…]” (Exodus 21:15–17). What did it see that led it to have one who abducts a person interpose between one who strikes and one who curses? Would it not have been appropriate not to interpose between them, as both are stated regarding a punishment generated by his father and his mother? Why did it do so? It is to teach you that it is for this that one who abducts an Israelite person incurs liability, because he [the person abducted] strikes his father and his mother and curses them because he did not grow up with them and does not know them. Here too, this is why cursing one’s father interposes between sanctification and harlotry. It is because anyone who consorts with one of the forbidden relations stated in the Torah, at times he begets a son and causes the mamzer to curse his father. Why does it mention the cursing of the mother; does he not recognize his mother? When does he recognize his mother? When the mamzer is from adultery with a married woman, as the adulteress attributes him to her husband. However, regarding all other unmarried forbidden relations, they cast their child in the streets due to the shame, and others raise them. Those mamzerim recognize neither their father nor their mother. Even a mamzer from a married woman occasionally recognizes neither his father nor his mother. When? It is when she committed adultery while her husband was in lands overseas and she casts him away. That is why the Torah punishes one who consorts with a married woman or with forbidden relations with court-imposed execution and karet. That is why it is stated: “And your camp shall be holy” (Deuteronomy 23:15). Another matter: “And your camp shall be holy” (Deuteronomy 23:15) – we learned there: One need not investigate from the altar (Priests) and beyond, from the platform (Levites) and beyond, nor from the Sanhedrin and beyond. Anyone whose ancestors were public officials or charity collectors may marry into the priesthood, and there is no need to investigate them. Rabbi Yosei says: The same is true of one who had signed as a witness in the old court of Tzippori. Rabbi Ḥanina ben Antigonus says: The same is true of one who was written in the army roster of a Jewish king. (Kiddushin 76a. The midrash is stating that one can rely on all these individuals’ presumptive status of unflawed lineage.) It is written: “You shall place a king over you…” (Deuteronomy 17:15). I have derived only a king of Israel; from where is it derived to include public officials, charity collectors, judges’ scribes, and floggers with the strap? The verse states: “From among your brethren you shall place a king over you” (Deuteronomy 17:15) – anyone whom you place over you, shall be only from among your brethren, from the select of your brethren. Rabbi Shmuel bar Naḥman says in the name of Rabbi Yonatan: From where is it derived that those going out to war need that no mamzerim be in their midst? It is as it is written regarding the descendants of Asher: “Their lineage for military service” (I Chronicles 7:40) – the merit of their lineage stands for them in war. To this point it is from the texts of tradition; (Prophets and Writings.) from the words of the Torah, from where is it derived? It is as it is written: “One with crushed […testicles]…shall not enter [into the assembly of the Lord]. A mamzer shall not enter.… An Amonite shall not enter.… Do not despise an Edomite.… [Sons born to them of the third generation may enter…]” (Deuteronomy 23:2–4, 8–9). What is written thereafter? “When a camp shall go out against your enemy” (Deuteronomy 23:10); that is why it is written: “And your camp shall be holy…” (Deuteronomy 23:15), that there shall not be in their midst mamzerim and not those who are born not in sanctity, because the Holy One blessed be He does not associate His name with them and does not aid them in war. So, the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you the land of your residence” (Genesis 17:8) – to those descendants whose descent will be traced back to you, I will give them “the land of your residence…as an eternal possession” (Genesis 17:8), and I will be their God. But mamzerim, whose descent is not traced back to you, as their forebears are not distinguishable, I will not be their God, as I do not associate My name with them and I will not give them a portion in the land.
“Now, you are cursed from the ground that opened its mouth to take your brother's blood from your hand” (Genesis 4:11). “Now, you are cursed” – Rabban Shimon ben Gamliel said: In three places the verse spoke tersely. (Without details.) “Now you are cursed”; “if the Lord will create a creation” (Numbers 16:30); “I opened my mouth to the Lord” (Judges 11:35). (The verse does not specify what this curse was, nor which creation the Lord would make, not what came from Yiftaḥ’s mouth.) “When you cultivate the ground, it will not continue giving its strength to you; restless and itinerant you shall be on the earth” (Genesis 4:12). “When you cultivate the ground, it will not continue giving its strength to you” – Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina, Rabbi Elazar said: To you it will not give, but to others it will give. Rabbi Yosei bar Ḥanina said: Neither to you nor to others. Similarly, “Much seed you will take out to the field, [but little you will gather]” (Deuteronomy 28:38) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: One would plant one se’a and gather in one se’a. Rabbi Neḥemya said: If so, from where would he earn a livelihood? Rather, that which is fit to produce twenty units will produce sixteen, and that which is fit to produce ten will produce five. Alternatively, “When you cultivate the ground, it will not continue giving its strength to you” – its strength it will not give to you, but your strength it will give to you. (It will produce in accordance with the exertion and toil that you invest.) All your strength it will not give you; it will give you some of your strength. (You will produce enough to subsist, but not to live in comfort.)
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written, “The wicked draw their swords [and stretch their bows to topple the poor and the needy, to slaughter those who are upright in conduct]” (Psalms 37:14). “The wicked draw their swords and stretch their bows” – this is Cain. “To topple the poor and the needy, to slaughter those who are upright in conduct” – this is Abel. “Their swords will come into their own hearts” (Psalms 37:15) – “restless and itinerant you shall be on the earth” (Genesis 4:12). “The Lord said to Cain: Where is Abel your brother? He said: I do not know; am I my brother's keeper?” (Genesis 4:9). “The Lord said to Cain: Where is Abel your brother?” This is analogous to a governor who was walking in the middle of a highway. He found a slain corpse with someone standing over him. He said to him: ‘Who killed him?’ He said to him: ‘I am inquiring about him from you, and you are inquiring about him from me?’ (You are responsible for the welfare of the people in your realm, not I. I should be questioning you, not you me.) He said to him: ‘What you have said is of no consequence.’ (My question was not to elicit information from you; it was rhetorical. I know that you must have killed him.) “He said: What have you done? The voice of your brother’s blood is crying out to Me from the ground” (Genesis 4:10). This is analogous to one who entered a garden, picked berries, and ate them. The owner of the garden pursued him. He said: ‘What is in your hand?’ He said to him: ‘There is nothing in my hand.’ He said to him: ‘But your hands are stained.’ So, Cain said to the Holy One blessed be He: “Am I my brother’s keeper?” The Holy One blessed be He said to him: ‘Wicked one, “The voice of your brother’s blood is crying out…”’ (Genesis 4:10). This is analogous to one who entered a pasture, abducted a goat, and held it behind him. The owner of the pasture pursued him. He said to him: ‘What is in your hand?’ He said: ‘There is nothing in my hand.’ He said to him: ‘But it is bleating behind you.’ So, the Holy One blessed be He said to Cain: “The voice of your brother’s blood…” Rabbi Yudan, Rabbi Huna, and the Rabbis, Rabbi Yudan says: “Your brother’s blood [dam]” (Singular.) is not written here, but rather, “Your brother’s bloods [damim]” – his blood and the blood of his potential descendants. Rabbi Huna said: “The bloods [demei] of Navot” (II Kings 9:26). “The blood of Navot and the blood of his sons” is not written here, but rather, “the bloods [demei] of Navot and the bloods [demei] of his sons” – his blood and the blood of his potential descendants. The Rabbis say: “For the blood of [the sons of] Yehoyada…he died” (II Chronicles 24:25) is not written here, but rather, “the bloods of Yehoyada” – his blood and the blood of his potential descendants. Rabbi Shimon ben Yoḥai said: It is difficult to say it, and it is impossible for the mouth to enunciate it: This is analogous to two athletes who were standing and wrestling before the king. Had the king wished, he could have separated them, but the king did not wish to separate them. One overpowered his counterpart and killed him. He [the victim] was screaming and saying: ‘Who will demand justice for me before the king?’ (The king is responsible for my death because he did not separate us.) So, “the voice of your brother’s blood is crying out to Me from the ground.” It [Abel’s soul] could not ascend On High because no soul had ever ascended to there yet. And it could not go down [into the ground] and remain there, as no man had ever been buried there, so his blood was cast upon the trees and upon the stones. (Thus it is stated “from the ground,” as opposed to “from beneath the ground.”)
Halakha: A person of Israel who did not pray the morning prayer, the additional prayer, or the afternoon prayer, as many times he was too occupied to pray, because he was relieving himself, or he was walking on the way and forgot to pray – until what hour is it permitted for him to pray and fulfill his obligation? How must he act? So taught the Sages: The morning prayer is until noon. the afternoon prayer is until the evening. the evening prayer has no fixed time, but the additional prayer is all day. Rabbi Elazar said: If one forgot and did not pray the additional prayer, and comes to pray the afternoon prayer, he prays the afternoon prayer and then the additional prayer. Why? It is because everything is recited at its time. The evening prayer has no fixed time, until dawn. Why? (Why is it important to know until when one can pray?) It is as it is written: “I love those who love me, and those who seek me will find me” (Proverbs 8:17). And anyone who prays and focuses his heart in prayer, it is a positive indicator that his prayer was accepted, as it is stated: “Lord, You hear the desire of the humble” (Psalms 10:17). Great is prayer before the Holy One blessed be He. Rabbi Elazar said: Is your wish to know the power of prayer? If it does not accomplish all of it, it accomplishes half of it. Cain stood against his brother Abel and killed him. An edict was issued: “Restless and itinerant you shall be on the earth” (Genesis 4:12). Immediately, he stood and confessed before the Holy One blessed be He, as it is stated: “My iniquity is too great to bear” (Genesis 4:13). He said before Him: ‘Master of the universe, You bear the entire world, but you cannot bear me? You wrote: “Bearing iniquity and overlooking transgression” (Micah 7:18) – pardon my iniquity, which is great.’ Immediately, he found mercy before the Holy One blessed be He, and the “itinerant” half of the edict was withheld from him, as so it is written: “He resided in the land of Nod” (Genesis 4:16). From here you learn that prayer is great before the Holy One blessed be He. Likewise Hezekiah, when the prophet said to him: “Instruct your household, as you are dying” (Isaiah 38:1). Immediately, “Hezekiah turned his face to the wall [and he prayed to the Lord]” (Isaiah 38:2). The Holy One blessed be He said to him: “I have heard your prayer… behold, I am adding fifteen years to your days” (Isaiah 38:5), as it is written: “He grants the wishes of those who fear Him, and He hears their cry and saves them” (Psalms 145:19).
“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.
(Lev. 25:1:) THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI, SAYING. This text is related (to Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH, [AND HE DOES NOT KNOW THAT POVERTY WILL COME TO HIM]. This verse speaks about a lot of Adam's children: {about Cain, about Ephron, and about one who lends at interest}. (Tanh., Lev. 9:1.) [AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. This was Cain, since he killed his brother so that he would inherit the world for himself. Ergo (in Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH.] The Holy One said: You moved quickly to become rich and inherit the world. By your life, you shall have a loss in the matter. Ergo (in Prov. 28:22): AND HE DOES NOT KNOW THAT POVERTY WILL COME TO HIM. And what happened to him? That he wandered about the world, as stated (in Gen. 4:12): YOU SHALL BECOME A CEASELESS WANDERER ON THE EARTH. Ergo (in Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH: This is Cain.
(Deut. 2:2–4:) THEN THE LORD SPOKE UNTO ME, SAYING: YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. NOW CHARGE THE PEOPLE, SAYING: This text is related (to Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH; A MIKHTAM OF DAVID; FOR INSTRUCTION. When? (According to vs. 2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM AND ARAM-ZOBAH. (Tanh., Deut. 1:3; see Gen. R. 74:15.) Now was it not already stated (in I Kings 11:15–16): [AND HE (Joab) SMOTE EVERY MALE IN EDOM;] FOR JOAB STAYED THERE SIX MONTHS, ? Still it says next (here in Ps. 60:2, cont.): JOAB RETURNED AND SMOTE EDOMITES IN THE VALLEY OF SALT. This text is related (to Is. 50:8): MY VINDICATOR IS AT HAND. WHO WILL CONTEND WITH ME? LET US STAND TOGETHER…. The Holy One gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin, (Gk.: Synedrion.) as stated (in II Sam. 23:8) {AND} THESE ARE THE NAMES OF THE WARRIORS WHOM DAVID HAD: ONE WHO SITS IN THE SEAT OF WISDOM. (These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9.: Cf. MQ 16b, for an interpretation that identifies this sage with David himself.) This was Joab; but David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David): MY LORD IS AS WISE [AS THE WISDOM OF AN ANGEL OF GOD.] Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH (i.e., LILY OF WITNESS); A MIKHTAM OF DAVID. SHUSHAN EDUTH refers to the Sanhedrin, since it is stated (in Cant. 7:3): FENCED IN WITH THE LILIES (shoshanim). WITNESS (EDUTH) because of the Torah, which is called a witness. (For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there.) MIKHTAM refers to David, who made himself humble (Makh) and innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM. What does that mean? When Joab went to fight with ARAM-NAHARAIM, they came out toward him. They said to him: You are one of the children of Jacob, but we are from the children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52): THIS MOUND IS A WITNESS, . When Joab heard , he returned to David. He said to him: What do you say to that? Here is our ancestor Jacob's sworn agreement. They immediately convened a Sanhedrin, (in the words of Ps. 60:1) A SHUSHAN EDUTH (i.e., LILY OF WITNESS) < … > [FOR INSTRUCTION]. They instructed him and said: It really was so, but they transgressed it first. Why did Balaam the Wicked transgress it? Does it not say so (in Numb. 23:7): IT IS FROM ARAM THAT BALAK HAS BROUGHT ME, THE KING OF MOAB …? Moreover, did not Cushan-rishathaim (of Aram-naharaim) enslave us, as stated (in Jud. 3:8): AND THE CHILDREN OF ISRAEL SERVED CUSHAN-RISHATHAIM EIGHT YEARS? they have committed two wicked acts against us. When the court had so {thanked} [instructed] him, he immediately turned back against them and slew them, as stated (in Ps. 60:2): WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM . Did he not make war with Aram (i.e., Syria)? What is the meaning of AND SMOTE EDOM? It should have said "Aram" and not EDOM. (In Hebrew block letters “Aram” and “Edom” look almost identical.) It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him: Did not the Holy One say to you (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE? Joab answered them: Did he not say this to us (in vs. 4): YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU? Allow us to pass! But they did not want to . Joab said to them: If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them. It is therefore stated (in Ps. 60:2 [1]): JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. The Holy One said: You are to eradicate Edom little by little. When the time comes, I will destroy and eradicate it, as stated (in Obad. vs. 19): {HE SHALL TAKE POSSESSION OF THE NEGEB AND THE MOUNTAIN} [THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF] …. It also says (in vs. 20): AND THE EXILES IN THIS ARMY …. And it says (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU. At that time (ibid., cont.): THE KINGDOM SHALL BELONG TO THE LORD.
(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST , YOU SHALL TAKE HIM AWAY FROM MY ALTAR . Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin, (Gk.: Synehedrion.) as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM. (These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself.) But did he not know what is written in the Torah (in Exod. 21:14): , YOU SHALL TAKE HIM AWAY FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]? (yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b.) It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, ALL {THIRTY-SIX} [THIRTY-SEVEN} . He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK . Then all Israel was appeased, (Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”).) when they knew that there was no from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come. (If he received punishment is this world, his deed would no longer bar him from doing so.) When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.] (yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a.) ONE WITH A DISCHARGE Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) . It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES . (II Sam 3:29, cont.:) A LEPER Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout (Gk.: podagra; Lat.: podagra.) had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances (Gk.: longchai.) into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE. (The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8.) There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest at Nob, the city of priests, and did not protest.
(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite. (See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4.) When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria. (The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957).) [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal (Gk.: basis.) below.” (See Lev. R. 25:8.) R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below. (The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it.) What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’ (T’Arakh. 5:9; below, 9:8.) [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer (Qoneh. A more traditional rendering of this word here would be MAKER.) of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.” (See Tanh. (Buber), Gen. 3:1, and the notes there.) Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb? (Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a.) R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.” (So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3).) How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”
(Deut. 2:2-4:) “Then the Lord spoke unto me, saying, ‘You have had enough of going about this mountain; turn north. Now charge the people, saying, “You are passing through the territory of your kindred, the children of Esau, who dwell in Seir.”’” This text is related (to Ps. 60:1), “To the director: With a shushan eduth; a mikhtam of David, for instruction.” When? (According to vs. 2,) “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” (See Gen. R. 74:15.) Now was it not already stated (in I Kings 11:16), “For Joab and all Israel stayed there six months, until he had annihilated every male in Edom?” And yet it repeats afterwards (here in Ps. 60:2, cont.), “Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” This text is related (to Is. 50:8), “My Vindicator is at hand; who will contend with me; let us stand together […].” The Holy One, blessed be He, gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin, (Gk.: Synedrion.) as stated (in II Sam. 23:8), “These are the names of the warriors whom David had: one who sits in the seat of wisdom.” (These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9: Cf. MQ 16b, for an interpretation that identifies this sage with David himself.) This was Joab. But David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David), “my lord is as wise as the wisdom of an angel of God.” Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1), “To the director: with the shushan eduth (i.e., lily of witness).” “Shushan” refers to the Sanhedrin, since it is stated (in Cant. 7:3), “fenced in with the lilies (shoshanim).” “Witness (eduth)” [is mentioned] because of the Torah, which is called a witness. (For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there.) “Mikhtam” refers to David, who became (a king [melekh]) [humble (makh)] and called himself, poor; innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2,) “When he had struggled with Aram-Naharaim.” What does that mean? When Joab went to fight with Aram-Naharaim, they came out towards him. They said to him, “You are one of the Children of Jacob, but we are from the Children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52), ‘This mound is a witness, [and the pillar (Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar.) is a witness that […] you will not pass beyond this mound and this pillar towards me with evil intent].’” When Joab heard that, he returned to David. He said to him, “What do you say to that? Here is our ancestor Jacob's sworn agreement.” They immediately convened a Sanhedrin, (in the words of Ps. 60:1) “a shushan eduth (i.e., lily of witness) […] [for instruction].” They instructed him and said, “It really was so, but they transgressed it first. Did Balaam the Wicked not say like this (in Numb. 23:7), ‘It is from Aram that Balak has brought me, the king of Moab…?’ Moreover, did not Cushan-Rishathaim (of Aram-Naharaim) enslave us, as stated (in Jud. 3:8), ‘and the children of Israel served Cushan-Rishathaim eight years?’ [Thus] they have committed two wicked acts against us.” When the court had so instructed him, he immediately turned back against them and slew them, as stated (in Ps. 60:2), “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” But did he not make war with Aram (i.e., Syria)? [So] shat is the meaning of “and smote Edom?” It should have said "and he smote Aram," not “Edom.” (In Hebrew block letters “Aram” and “Edom” look almost identical.) It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him, “Did not the Holy One, blessed be He, say to you (in Deut. 2:5), ‘Do not engage them in battle, for I will not give you of their land so much as a foot can tread on?’ Joab answered them, “Did he not say this to us (in vs. 4), ‘You are passing through the territory of your kindred, the children of Esau?’ Allow us to pass to our land! [But they did not want to do so.] Joab said to [his army], “If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them.” It is therefore stated (in Ps. 60:2), “[When he had struggled with Aram-Naharaim and Aram-Zobah,] and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” The Holy One, blessed be He, said, “What benefit is it for you that you smite Edom little by little?” [As we also find that] Abishai ben Zuriyah killed eighteen thousand, “and (in II Sam. 8:14), all the Edomites became vassals of David.” When the time comes, I will destroy and eradicate it, as stated (in Obad. 1:19-21), “They shall take possession of the Negeb and the Mountain of Esau…. They shall possess the Ephraimite country and the district of Samaria…. And the exiles in this army of the Children of Israel…. For saviors shall go up on Mount Zion to judge the Mountain of Esau.” At that time (ibid., cont.), “the kingdom shall belong to the Lord.”
(Numb. 35:11:) “Where a killer may flee who has taken a life by mistake.” “By mistake,” and not on purpose. If someone goes and kills on purpose, then says, “It was by mistake that I killed,” and flees to [one of the] cities of refuge, the Holy One, blessed be He, says, “Even if he comes in and flees to My altar, kill him, according to what is stated (in Exod. 21:14), ‘[But when someone plots against his companion and kills him treacherously], you shall take him away [even] from My altar [for execution].’” Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28), “When the news came to Joab,… [Joab fled unto the tent of the Lord and seized the horns of the altar].” You find that Joab was a great sage and the head of the Sanhedrin, (Gk.: Synehedrion.) as stated (in II Sam. 23:8), “one who sits in the seat of wisdom.” (These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself.) [So] when he went and seized the horns of the altar, did he not know what is written in the Torah (in Exod. 21:14), “But when someone plots against his companion [and kills him treacherously, you shall take him away (even) from my altar for execution]?” (yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b.) It is simply that [Joab] had said, “Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors.” (I Kings 2:30–31:) “Then Benaiah brought back word unto the king.... So the king said to him, ‘Do as he has spoken, strike him down and bury him.’” Why was he killed? Because his (Solomon's) father, David, had ordered him [to do] so (in I Kings 2:5), “Moreover, you also know what Joab ben Zeruiah did to me.” What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15), “Set Uriah in the front line [where the fighting is the fiercest]...,” he did so, and he was killed. All the army leaders assembled against Joab, as [Uriah] was the head of the warriors, as stated of him (in II Sam. 23:39), “Uriah the Hittite, [was one of all] thirty-seven [leaders].” He showed them the document. It is therefore stated (in I Kings 2:5), “What Joab ben Zeruiah] did to me.” (I Kings 2:5, cont.:) “And what he did to the two commanders of Israel's forces, to Abner ben Ner and to Amasa ben Jether, he killed them.” All of Israel had been of the opinion that David had ordered him to kill [Abner] because Abner was Saul's cousin. And for that reason David arose and cursed Joab, when he said (in II Sam. 3:29), “may the house of Joab never lack [one with a discharge, a leper, one who grasps the crutch, (Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here.) one who falls by the sword, and one lacking bread].” Then all Israel was appeased, (Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”).) when they knew that there was no [authorization] from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he sought to approach him to the world to come. (If he received punishment in this world, his deed would no longer bar him from doing so.) When Solomon sought to kill him, Joab said to Benaiah, “Go and tell Solomon, ‘Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses.’” Immediately (in I Kings 2:31), “So the king said to him, ‘Do as he has spoken, strike him down and bury him.” R. Judah has said, “All curses with which David cursed Joab were all fulfilled in David's seed.” (yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a.) One with a discharge [was fulfilled in] Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18), “then King Rehoboam succeeded in mounting his chariot (merkavah).” It also says concerning one with a discharge (in Lev. 15:9), “And any saddle (merkav) on which the one with a discharge rides [shall be unclean].” A leper [was fulfilled in] Uzziah, of whom it is stated (in II Kings 15:5), “and he was a leper until the day of his death.” One who grasps the crutch [was fulfilled in] Asa, of whom it is written (in I Kings 15:23), “however in his old age he became diseased in his feet,” where (he became like a woman, as) gout (Gk.: podagra; Lat.: podagra.) had seized him. One who falls by the sword [was fulfilled in] Josiah, of whom it is written (in II Chron. 35:23), “Then the archers shot King Josiah.” Moreover, Rav Judah has said that his whole body was like a sieve. And Rav said, “They thrust iron lances (Gk.: longchai.) into him, until they had perforated him like a sieve.” And one lacking bread [was fulfilled in] Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34), “And for his food allowance a regular food allowance was given to him from the king, from the table of Evil-Merodach.” You also find that as long as Jehoiada lived, Joash did the will of his Creator, as stated (in II Kings 12:3 // II Chron. 24:2), “And Jehoash did what was right in the eyes of the Lord all his days as the priest Jehoiada instructed him.” (II Chron. 24:17:) “Now after the death of Jehoiada, the princes of Judah came and bowed low to the king, and the king hearkened unto them,” in that he took it upon himself to make an idol. Therefore (according to vs. 24), “they inflicted judgments on Joash.” Now for what was Abner punished? It was because he had made light and an amusement (rt.: shq), the blood of the young men, as stated (in II Sam. 2:14), “Then Abner said unto Joab, ‘Please let the young men arise and play (rt.: shq) before us.’” (The result of their “playing” was that they all killed each other.) And there are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12), “Then Abner sent messengers unto David where he was, saying, ‘To whom does the land belong?’” But the sages say, “It was because he did not let Saul be reconciled with David.” And our masters say, “He had the power to protest [the massacre] at Nob, the city of priests, and did not protest.”
And he knoweth not that want shall come upon him (Prov. 28:22). What came upon him? A fugitive and a wanderer shalt thou be in the earth (Gen. 4:12). Wherever he went, the Holy One, blessed be He, brought evil spirits upon him. They beat him and pursued him until they drove him from the world. Thus Solomon proclaimed: If a man beget a hundred children and live many years … but his soul have not enough of good, and moreover he have no burial (Eccles. 6:3). Similarly, whoever lends money to his friend on interest will ultimately require help from mankind, as it is said: And he knoweth not that want shall come upon him (Prov. 28:22).
Hallelujah, praise the Lord from the heavens, praise Him in the heights. Who are in the heavens? They are the angels who serve Him. Praise Him, all His angels. Just as there are many armies on earth, so too are there in heaven. (Genesis 2:4) These are the generations of the heavens and the earth when they were created. Therefore, it is said, "Praise Him, all His hosts." (Psalm 103:21)And who are His hosts who do His will? As it is said, "Bless the Lord, all His hosts." Therefore, it is said, "Praise Him, all His hosts." Praise Him, sun and moon. And who are the sun and moon? They are the fathers and mothers who rule with the sun and moon. As it is said, "And behold the sun and the moon." (Bereshit 37:9) Praise Him, all the stars of light. And who are the stars of light? They are the righteous, as it is said, "And those who lead the many to righteousness [shall be] like the stars forever and ever." Therefore, it is said, "Praise Him, all the stars of light." From here you learn that each one of them has a star in the heavens, and according to their deeds, so does their star shine. Therefore, it is said, "Praise them, whose stars shine." (Daniel 12:3) Praise the heavens of heavens. From here you learn that they are only rain (in the name of Radel - the 3rd heaven). As it says (1 Kings 8:27), "Behold, the heavens and the highest heaven." Therefore it is said, "Praise Him," etc. These are the waters that God created in the beginning, as it says (Genesis 1:8), "And God called the firmament Heaven." Ask for water. "Let them praise the name of the Lord," etc. They did not come before the Holy One, blessed be He, when He created them, as it says (Genesis 2:4), "On the day that the Lord God made earth and heaven." And it is written (Exodus 20:11), "For in six days the Lord made the heavens and the earth." They did not come before the Holy One, blessed be He, but He commanded and they were created by themselves. Therefore it is said, "Let them praise the name of the Lord," because they were created to praise Him. And He established them forever with an ordinance that will not pass away. And what is this ordinance that He gave? He said to them (Genesis 1:6), "Let there be a firmament," etc. From that day on they did not move. God created them to take pleasure in them, but because of Adam's sin, the earth was cursed, as it says (Genesis 3:17), "Cursed be the ground," etc. Cain killed Abel, and God said to him (Genesis 4:9), "Where is Abel your brother?" (Genesis 4:10), "The voice of your brother's blood is crying out to Me from the ground." (Genesis 4:12), "You shall be a fugitive and a wanderer on the earth." And God did not allow Himself to take pleasure in His creations.
Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain. (Which was woven from linen. David prepared various materials for the construction of the Temple.) That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious; (Elḥanan may be interpreted as the two words El ḥanan, God was gracious.) “son of Yarei” – a son who was growing up in the forest [ya’ar]; “Oregim,” as he was engaged [in preparing] the curtain. (Oregim means weavers.) Alternatively, “Oregim,” they would raise halakhot before him, and he would weave them. (He would organize them coherently.) Alternatively, these are the Sanhedrin, who would weave matters of Torah with him. “To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [nishba] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [shekiyem] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin (The court that distinguishes between truth and lies [kazav].) was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12). (This verse was stated by Jacob in his blessing to Judah.) They would arrange the halakha with their teeth until they would express it with the clarity of milk. (They would constantly review their studies aloud until they understood them with absolute clarity.) “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [serufim], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18). (Abraham was thrown into a fiery furnace due to his belief in God and opposition to idolatry (Bereishit Rabba 38:13); Isaac allowed himself to be bound to the altar, assuming he would be slaughtered and burned; and, according to the Zohar, Jacob also was willing to die for the sake of God (Matnot Kehuna).) “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [Beit Leḥem] in Judah. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He. (God is also referred to as the Ancient One (Daniel 7:9).) Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple. “They are the potters [yotzerim]” (I Chronicles 4:23) – these are Boaz and Ruth. (The creators [yotzerim] of the royal house of David.) “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes; (I Kings 3:16–28.) that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite.
Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22); (The midrash will explain how this relates to the verse “if you lend money to My people,” but it first cites other interpretations of the verse. ) this is Cain, who hastened himself to take the world. How so? When he was with his brother, as it is stated: “It was when they were in the field” (Genesis 4:8), they said one to the other: ‘Come, let us divide the world.’ Cain said: ‘You take the movable property, and I [will take] the land.’ They divided it between them. Abel took the movable property and Cain [took] the land. [Cain] plotted to oust [Abel] from the world. Abel was walking on the earth and Cain was pursuing him. He said to him: ‘Leave what is mine.’ [Abel] went to the mountains, and [Cain] said: ‘Leave what is mine,’ until he stood over him and killed him. That is, “a greedy man rushes after wealth.” This is Cain, who was greedy toward his brother. “And does not know that lack will come upon him” (Proverbs 28:22). What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away. Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12). “And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field. Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8). Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’ Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela, (When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela.) in the Prophets is a litra, (Twenty-five sela.) and in the Writings is a centenarium. (One hundred litra.) Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham? If you give me four hundred shekel, from the merchandise of your house you will give it to me. (This sum is insignificant to a man as wealthy as you (Matnot Kehuna).) Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him. (In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks. ) That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet. Another matter, “rushes after wealth,” this is Esau. When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’ At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5). “I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack? It is that he did not enter the Cave of Makhpela. Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14). (The owner does not receive payment beyond the rent.) That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13). Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly. There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’ When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten, (He separated only ninety measures as tithe.) and it deducted one hundred; (The next year, the field produced only nine hundred measures.) likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes. (Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures.) When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest. Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.” Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8). Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor? Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill. Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18). Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).
ותם לריק כוכחם, “your strength will be spent in vain.” This is the opposite of verse 5, ובציר ישיג את זרע, “and the grape harvest will last until it is time to sew again.” We find the expression כח used in connection with harvest in Genesis 4,12 when G-d tells Kayin that the earth will not continue to give its strength to him as it had cooperated with him in hiding his brother’s blood. This is the fourth curse.
וישבתם לבטח בארצכם, “and you will live in your land feeling secure.” Previously, in 25,18, this has been worded slightly differently, when the Torah wrote: וישבתם על הארץ לבטח, “you will dwell on the land in security.” Here the Torah stresses the fact that G’d will consider the land as your land. However, during a famine, people will be exiled as it says: לא תוסף תת כחה לך. נע ונד תהיה בארץ, “the land will not continue to give you from its strength; you will be a nomad on earth wandering from place to place.” (Genesis 4,12) Or, as we find in Job 15,23: ?נודד הוא ללחם איה, “he wanders searching for bread, where is he?”
However, not all acts of killing are murder. Some are bishgaga, that is, unintentional, accidental, or inadvertent. These are the acts that lead to exile in the cities of refuge. Yet there is an ambiguity about this law. Was exile to the cities of refuge considered a way of protecting the accidental killer, or was it itself a form of punishment – not the death sentence that would have applied to one guilty of murder, but punishment nonetheless? Recall that exile is a biblical form of punishment. Adam and Eve, after their sin, were exiled from Eden. Cain, after killing Abel, was told he would be “a restless wanderer on the face of the earth” (Gen. 4:12). We say in our prayers, “Because of our sins we were exiled from our land.”
GIVE SEED. Neton (give) is here conjugated according to the paradigm of a regular verb. (The root of neton is nun, tav, nun. In the infinitive the first and last nuns are usually dropped; i.e., the infinitive of this root is tet, as in Gen. 4:12. However, in neton the nuns are present. Hence in this case the root nun, tav, nun is conjugated as a shelamim, a regular verb.)
Scripture states, and dwell in your land safely, because people wander from their place in days of famine. Its meaning is similar to it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be (Gen. 4:12).
Peshat may sometimes convey what people are saying, but the derash is what people are thinking. For example, after Hashem meted out Kayin’s punishment, Kayin proclaimed (Bereishit 4:12) “gadol avoni me’neso”, my sin is too great to bear. Ibn Ezra and Ramban explain that according to the peshat, Kayin was confessing his guilt. According to Rashi (citing the Midrash), though, Kayin was thinking, why is my sin too great for Hashem to bear?
REMEMBER THE SABBATH DAY, TO KEEP IT HOLY. After He commanded that we believe in the Proper Name of G-d, blessed be He — i.e., that He exists, that He is the Creator, that He understands [and watches over all that happens to man], and that He is the All-powerful (All these principles of truth were made evident through expressing the first commandment. See Ramban above, Verse 2.) — and [after commanding] that we should direct both our faith in all these matters and all honor towards Him alone, (This was the theme of the second commandment.) and He further commanded that the remembrance of His Name be done in a manner of respect, (As opposed to taking His Name in vain, as was stated in the third commandment.) He now commanded that we make in this matter a sign and perpetual remembrance to let it be known that He created everything. This is in the commandment of the Sabbath, which is a remembrance of the creation. Now He said here, ‘Remember’ the Sabbath-day, to keep it holy; and in the Book of Deuteronomy it is written, ‘Observe’ the Sabbath-day, to keep it holy. (Deuteronomy 5:12.) Our Rabbis have said with respect to these verses: (Mechilta on the verse here. Also Shebuoth 20b.) “Remember and Observe were both spoken with one utterance.” Now the Rabbis were not so particular as to comment on the other changes of language [between the Ten Commandments written here and those in the Book of Deuteronomy. They commented only on the above-mentioned change] because their intent is to point out that zachor (remember) constitutes a positive commandment, i.e., that He commanded that we remember the Sabbath-day to keep it holy and that we do not forget it, [as will be explained further on]. [They considered] shamor (observe), on the other hand, as a negative commandment, just as they have said, (Erubin 96 a, etc.) “Wherever Scripture says take heed (‘hishamer’), or lest (‘pen’), or do not (‘al’), there is a negative commandment.” It warns us that we should watch it [i.e., the Sabbath] to keep it holy and that we should not profane it, [thus clearly implying both a positive commandment and a negative one with respect to the Sabbath]. It would not have been proper for Moses to change G-d’s words from a positive commandment to a negative commandment. [Therefore the Rabbis were careful to point out that both remember and observe were spoken by G-d in one utterance.] However, the change in the second commandment from ‘and’ any manner of likeness (Verse 4.) to any manner of likeness, (Deuteronomy 5:8.) omitting the vav (and), and then adding it [to the expression al shileishim (unto the third generation), which is found here in Verse 5, rendering it there in Deuteronomy], v’al shileishim (‘and’ unto the third generation), (Ibid., Verse 9.) and all such similar changes in the rest of the Ten Commandments, do not matter, for it is all one. This explanation [of why the Rabbis were particular to comment only on the change from remember to observe] will not be entertained by one who is not used to the ways of the Talmud. (See my Hebrew commentary, p. 398, that this is a veiled criticism of Ibn Ezra, who, in his commentary on Verse 1, continued to raise difficulties on this saying of the Sages and finally concluded that “reason does not bear out all these words.” To this came the retort of Ramban: “this explanation, etc.” In a Ramban manuscript, I found this remark expressed in a positive manner: “This explanation will be entertained by him who is used to the ways of the Talmud.” Thus Ramban avoids casting a direct aspersion on Ibn Ezra’s knowledge of the ways of the Talmud.) And the Rabbis have expressly said: (Berachoth 20b.) “Women are obligated by law of the Torah to proclaim the sanctity of the Sabbath, (The proclaiming of the sanctity of the Sabbath is one of the six hundred thirteen commandments of the Torah. See “The Commandments,” Vol. I, pp. 164-165.) because it is said, remember and observe, thus equating them so that all those who are obligated to observe the Sabbath are obligated also to remember it. (The general rule is: “The observance of all positive commandments that depend on time is incumbent on men but not on women, but the observance of all the negative commandments, whether they depend on time or not, is incumbent both on men and women” (Kiddushin 29 a). Now proclaiming the sanctity of the Sabbath is naturally dependent on time — i.e., the arrival of the Sabbath — and one would therefore say that women are not obligated to observe that commandment. But ‘shamor’ (observe) the Sabbath-day to keep it holy, as was explained in the text, constitutes a negative commandment, and therefore applies to women as well. Now since the Torah equated zachor (remember) with shamor (observe), it follows that women are also obligated in the positive commandment of proclaiming the sanctity of the Sabbath.) And since women are obligated in the observance [of the Sabbath] — for women are obligated in the observance thereof, since the observance of all negative commandments is incumbent on women, [and shamor (observe) the Sabbath, as was mentioned above, constitutes a negative commandment] — they are obligated also to remember the Sabbath. Now women would not have been bound to remember the Sabbath — for it is a positive commandment that is dependent on time and is [therefore] not incumbent on women — were it not for this analogy [of remember and observe, i.e., that all who are obligated to observe are bound to remember], which does make it incumbent on them. (Ramban thus brought proof to his original point that the reason the Rabbis were particular about this change from remember to observe and not about the other changes in the Decalogues, is that here, the change represents a reclassification from a positive to a negative commandment. Hence it became necessary for them to point out that both words were spoken with one Divine utterance.) But I wonder! If remember and observe were both said by the Almighty, why were they not [both] written in the first Tablets? It is possible that in both the first and second Tablets, [only] remember was written, and Moses explained to Israel that observe was [also] said with it. This is indeed the true intent [of the saying of the Rabbis that “remember and observe were both spoken with one utterance]”. And in the Midrash of Rabbi Nechunya ben Hakanah, (Sefer Habahir, 182. See Vol. I, p. 24, Note 42.) the Sages have mentioned also a great secret in this matter of remember and observe. (See my Hebrew commentary, p. 399.) Generally, [in the mystic lore], remembrance is at daytime and observance is at night, and this is the intent of what the Sages used to say on the Sabbath-eve at twilight [when welcoming the Sabbath]: (Baba Kamma 32b.) “Come, O Bride; Come, O Bride; Come, let us go forth to meet the Sabbath, the Queen, the Bride.” (“The Queen, the Bride.” In our Gemara: “the Bride, the Queen.” — These words of welcome constitute to this day the official reception of the Sabbath in the Synagogue service as the worshippers bid “the Sabbath bride” come in peace.) And the Sages call the blessing that is recited [over the Kiddush-cup] on the Sabbath-day “the great Kiddush,” (Pesachim 106a.) for it is the sanctification of the Great One. (Ma’or V’shamesh.) Understand this. It is also true that the attribute of “remembering” is alluded to in a positive commandment and issues forth from the attribute of love to that of mercy, for he who does his master’s command is beloved of him and his master shows him mercy. But the attribute of “observing” is alluded to in a negative commandment, which goes to the attribute of justice and issues forth from that of fear, for he who guards himself from doing anything which does not please his master does so out of fear for him. It is for this reason that a positive commandment is greater than a negative commandment, (The question arises: Since, as Ramban writes, a positive commandment is greater than a negative one, why are all punishments for violation of the precepts specified in the Torah only for the negative commandments? This would indicate that the negative commandments are stricter than the positive ones, and indeed, the Rabbis in the Talmud do speak of the negative commandments as being stricter than the positive. Why then did Ramban write that the positive ones are greater? See my Hebrew commentary, p. 399, for lengthy discussion of this problem. In conclusion, the answer presented is as follows: Ramban did not write that a positive commandment is “stricter” than a negative one; he wrote only “greater.” Fulfillment of a Divine positive commandment represents an act of “doing good,” while observance of a negative precept is an expression of one’s “departing from evil.” Between the two — doing good and departing from evil — the former indeed represents “a greater” expression of man’s active dedication to the Divine service. Hence Ramban’s statement above. As for the stricter punishment of the negative commandments, see further in text and also Note 427.) just as love is greater than fear, for he who fulfills and observes the will of his master with his body and his possessions is greater than he who guards himself from doing that which is not pleasing to him. This is why the Rabbis have said (Shabbath 132 b, etc.) that a positive commandment overrides a negative commandment. And it is for this reason that punishment for violation of the negative commandments is great, — the court punishing the transgressor with whipping or death — whereas no punishment at all is meted out in the case of failure to fulfill the positive commandments, excepting when one is in brazen rebelliousness, such as when he says, “I shall not take the lulav, (“The Palm-branch.” See Leviticus 23:40.) I shall not make fringes [on my four-cournered garment], (Numbers 15:38.) I shall not make a tabernacle.” (Leviticus 23:42.) In these cases, the Sanhedrin would whip him until he accepts upon himself to do them, or until he dies. (This rule applies only if the time of the performance is still applicable, but if, for example, the festival of Tabernacles has passed, he is not to be punished for his failure to observe the commandment. See Maimonides’, “The Commandments,” Vol. II, p. 423, where it is clearly so explained. Ramban’s intent is obvious: The violation of a negative commandment entails an act on the part of the sinner, which goes in direct opposition to the King’s command. Hence the punishment is “stricter” than in the case of a violation of a positive commandment, which entails only failure to act in accordance with the King’s desire. Hence if the time for fulfillment of the positive commandment has not yet passed and he is in open defiance of the law, the court may act against him, but if the time for fulfillment has passed, no punishment is to be imposed on him.) In explanation of the word zachor (remember) — [remember the Sabbath-day] — Rashi wrote: “Take care always to remember the Sabbath-day, so that if a food of good quality happens to come your way, you should put it away for the Sabbath.” This is a Beraitha (See Note 209 in Seder Bo.) taught in the Mechilta (Mechilta on the verse here.) in the following way: “Rabbi Eleazar the son of Chananyah the son of Chizkiyah the son of Garon says: ‘Remember the Sabbath-day, to keep it holy, and remember it from the first day of the week, so that if a good portion happens to come your way, prepare it for the Sabbath.’” But this [Beraitha in the Mechilta] is taught in the name of a single Sage and is not the final decision of the law. In the Gemara, (Beitza 16a. For the word “Gemara,” see Note 204 in Seder Bo.) we find that the Rabbis have said: “We have been taught [in the Beraitha]: They have told about Shammai the Elder that all his life, he ate in honor of the Sabbath. How so? If he found a beautiful animal to buy, he would say, ‘This one will be in honor of the Sabbath.’ On the following day, if he would find a more beautiful one, he left the second one for the Sabbath, and ate the first. (His eating the first one thus entailed something on which the honor of the Sabbath had rested (see Rashi in Beitza 16 a). Thus all his life he ate in honor of the Sabbath.) But Hillel the Elder was guided by another principle. All his deeds were for the sake of Heaven, as it is said, Blessed be the Eternal, day by day He beareth our burden. (Psalms 68:20. Hillel was thus confident that before the Sabbath, G-d would provide him with his proper needs (Rashi, Beitza).) We have also been so taught [in another Beraitha]: The School of Shammai say that on the first day of the week, you should begin preparing for your Sabbath. And the School of Hillel say: Blessed be the Eternal, day by day He beareth our burden.” (Psalms 68:20. Hillel was thus confident that before the Sabbath, G-d would provide him with his proper needs (Rashi, Beitza).) And in another Mechilta (This is the Mechilta of Rabbi Shimon ben Yochai (Hoffman edition, p. 107). For the significance of the expression “another Mechilta,” see Vol. I, p. 603, Note 245.) we find: “Shammai the Elder says: ‘Remembering’ — [Remember the Sabbath-day] — means remember it before it comes; ‘observing’ — [Observe the Sabbath-day] (Deuteronomy 5:12.) — means observe it when it comes. It was told of Shammai the Elder that the memory of the Shabbath never left his lips. If he bought a good article he would say, ‘This is for the Sabbath;’ a new garment, he would say ‘This is for the Sabbath.’ But Hillel the Elder was guided by another principle, for he would say, ‘Let all thy deeds be done for the sake of Heaven.’” And the accepted decision is like that of the School of Hillel. [Thus it is clear that Rashi’s explanation is like that of Shammai the Elder, or of the School of Shammai, while the accepted decision of law is like that of Hillel or that of the School of Hillel.] (See my Hebrew commentary, p. 400, for Mizrachi’s defense of Rashi’s explanation.) In line with the plain meaning of Scripture, the Rabbis have said (In the Mechilta quote further on. See Note 442.) that this verse commands us that we should always remember the Sabbath on every day, so that we should neither forget it nor confuse it with the other days. (If each of the days of the week were to have a name of its own — such as Sunday, Monday, etc. — then the Sabbath-day is confused with the other days. But if we refer to the days of the week in relation to the Sabbath — “the first day after the Sabbath,” etc. — then the Sabbath-day stands unique.) By always remembering the Sabbath, it will at all times remind us of the creation, and we will forever acknowledge that the universe has a Creator, and that He commanded us regarding this sign, [i.e., the Sabbath], as He has said, for it is a sign between Me and you, (Further 31:13.) this being a fundamental principle in the belief of G-d. The meaning of l’kadsho (to keep it holy) is that our remembrance of it should be to the end that it be holy to us, just as He said, and call the Sabbath a delight, the sacred of the Eternal honorable. (Isaiah 58:13.) The purport of this is that the resting thereon should be ours because it is a holy day, [which enables us] to turn away from our mental preoccupations and the vanities of the times and instead to give delight to our souls in the ways of G-d, and go to the Sages and to the prophets to hear the words of G-d. This is just as it is said, Wherefore wilt thou go to him [the prophet] today? it is neither New Moon nor Sabbath, (II Kings 4:23.) for such was their custom. And so did our Rabbis of blessed memory say: (Rosh Hashanah 16b.) “From this you learn that on the New Moon and on the Sabbath one must go [to the prophet].” This is the reason [that the Torah commanded us concerning the resting of cattle on the Sabbath], i.e., in order that we should harbor no thought of it in our hearts. And it is for this reason that the Rabbis, of blessed memory, have said (Chullin 5a. See also Vol. I, p. 332.) that the Sabbath is equal in importance to all the commandments in the Torah, just as they have said with reference to idolatry, (Chullin 5a. See also Vol. I, p. 332.) because on the Sabbath we testify to all the fundamentals of the faith — creation, providence, and prophecy. And in the Mechilta we find: (Mechilta on the verse here.) “Rabbi Yitzchak says: ‘You should not count [the days of the week] as others count them. Rather you should count them with reference to the Sabbath.’” The meaning of this is that other nations count the days of the week in such a manner that each is independent of the other. Thus they call each day by a separate name or by a name of the ministers [in heaven, such as Sunday, which means “sun’s day,” Monday which means “moon’s day,” etc.], or by any other names which they call them. But Israel counts all days with reference to the Sabbath: “one day after the Sabbath,” “two days after the Sabbath.” This is of the essence of the commandment which we have been obligated always to remember the Sabbath every day [of the week]. This is the literal meaning of the verse, and so did Rabbi Abraham ibn Ezra interpret it. And I say further that this is the intent of Shammai the Elder’s interpretation [mentioned above], (This is the Mechilta of Rabbi Shimon ben Yochai (Hoffman edition, p. 107). For the significance of the expression “another Mechilta,” see Vol. I, p. 603, Note 245.) who explained the command remember as meaning “[remember the Sabbath] before it comes.” That is to say, we should by no means forget it. [By counting the days of the week with reference to the Sabbath, forgetting it will thus be impossible.] But in the Beraitha [quoted above], they also mentioned a degree of his piety, i.e., that he would remember the Sabbath even in his eating, for all his life he ate in honor of the Sabbath. Now Hillel himself agreed to the interpretation of Shammai [that we are to count the days of the week with reference to the Sabbath], but in food-matters he followed another principle, for all of his deeds were for the sake of Heaven, and he trusted in G-d that He would provide him with a better portion for the Sabbath than that of all the other days of the week. However, our Rabbis have yet another Midrash on the word l’kadsho (to keep it holy), (In the Mechilta mentioned further in the text.) namely, that we are to sanctify it by utterance of words. This is similar in usage to the verse, And ye shall hallow the fiftieth year, (Leviticus 25:10.) which requires the sanctification of the court, i.e., that they say of the Jubilee year, “It is hallowed! It is hallowed!” (Rosh Hashanah 8 b, Rashi.) Here too He commanded that we remember the Sabbath-day by proclaiming its sanctity. (See Maimonides’, “The Commandments,” Vol. I, pp. 164-165.) And so the Rabbis have said in the Mechilta: (Mechilta on the verse here.) “To keep it holy. Sanctify it by reciting a blessing. Based on this verse, the Rabbis have said: ‘On its entrance, proclaim the sanctity of the Sabbath over wine. But from this verse, I know only the sanctification for the day. Whence do we know that this applies also for the night? [We know it] from the words of Scripture, And ye shall keep the Sabbath.” (Further, 31:14. Since the word “day” is not mentioned in this verse, as it is in the verse before us, Remember the Sabbath-'day’ to keep it holy, it indicates that the proclamation of the Sabbath is to be observed at its entrance at night. See also further in the text here for a more correct version of this Mechilta as Ramban explains it.) This is “the sanctification of the [Sabbath-] day” [to which the Rabbis refer]. (Berachoth 20b.) It is incumbent upon us by law of the Torah, and is not a mere asmachta. (Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta.) Thus the Rabbis have said: (Berachoth 20b.) “Women are obligated by law of the Torah to proclaim the sanctity of the day.” Now this really refers to the sanctification recited at night, for all things requiring sanctification need to be done only once at the time of their entrance, such as the sanctification of the New Moon and the sanctification of the Jubilee year. However, the duty to recite it on the day itself is but an asmachta, (Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta.) and [the kiddush at daytime] contains no reference to the holiness of the day — [since only a benediction over the wine is recited] — because it is sufficient that we proclaimed the sanctity of the Sabbath once at its entrance. So also is the recital [of the sanctity of the Sabbath] over wine only an asmachta (Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta.) and is not at all a fixed part of the commandment itself. And in the Gemara Pesachim, (Pesachim 106a.) the Rabbis have said: “Remember the Sabbath-day, to keep it holy. That is, remember it over wine at its entrance. From this, I know only that it be done at daytime. Whence do we know that it must be done at night? It is from the Scriptural words, the Sabbath-'day.’ [On the version of the Beraitha, the Sages of the Gemara asked]: ‘This Tanna (A Rabbi mentioned in a Mishnah or Beraitha.) is seeking to find a basis for the sanctification at night, and he mentions a verse which speaks of the day! Besides, the main sanctification is at nighttime!’ Rather, you must learn [the above Beraitha] in this way: ‘Remember the Sabbath-day, to keep it holy. That is, remember it over wine at its entrance. From this, I know only that the Sabbath is to be sanctified at night.’ Whence do we know that it must be done at daytime? It is from the Scriptural words, the Sabbath day.” In a similar way we will explain the Mechilta [mentioned above to make it read as follows]: “From this, I know only that the sanctification of the Sabbath is to be done at night, which is the main kiddush. Whence do we know that it must be done at daytime, etc.,” this being but a mere asmachta. (Literally: “Support.” Where a law is actually of Rabbinic origin but a Scriptural text is quoted as a support, it is called an asmachta.) And from there you will learn that this commandment [of proclaiming the sanctity of the Sabbath] is derived from the word l’kadsho (to sanctify it), while the expression, Remember the Sabbath-day, constitutes the commandment to remember it continually every day, as we have explained. However, in the number of two hundred and forty-eight positive commandments that we have been commanded to observe, both aspects are included in the one commandment of remembering the Sabbath. Know this.
SIX DAYS SHALT THOU LABOR, AND DO ALL THY WORK. The term “labor” applies to work which is not for the needs of the body, such as cooking and the like, something like it is said: and in all manner of labor in the field; (Above, 1:14.) when thou tillest the ground; (Genesis 4:12.) and ye shall be tilled and sown, (Ezekiel 36:9.) and as I will yet explain with the help of G-d. (Leviticus 23:7.) It is for this reason that He said: “Six days you shall work the ground and do all thy work which is for your physical needs and your benefit, something like, bake that which you will bake. (Above, 16:23.) But on the Sabbath, you shall not do any kind of work, thou, thy son, nor thy daughter — i.e., the minors.” Thus He has warned us against our minor children doing work on the Sabbath with our knowledge and consent. Nor thy manservant, nor thy maidservant means the servants who have undergone circumcision and immersion, (And are thus b’nei b’rith (children of the covenant). See Mechilta here. See also above, Note 79.) who are obligated to observe all laws of the Sabbath just as Israelites, even as He said in the Book of Deuteronomy, that thy manservant and thy maidservant may rest as well as thou. (Deuteronomy 5:14.) In all [other] commandments of the Torah, observance is incumbent upon them as it is upon women, as is explained in the words of our Rabbis. (Chagigah 4 a, etc. And see Note 415 above.) Now it would have been proper that He warn them directly, for they themselves are duty-bound to observe the Sabbath. Scripture, however, speaks to us because the servants are in our possession, thus telling us that their resting is incumbent upon us and that if they are not hindered from doing work, we will be punished on account of them. Besides, it is with Israel that G-d speaks in all of the Ten Commandments, [and for this reason, the command is not given directly to the servants].
ששת ימים תעבד, work on the land. Ordinary work on the land as described in Genesis 4,12. We read in Proverbs 12,11 and 28,19 עובד אדמתו ישבע לחם, “he who toils his own land will have sufficient bread to eat.”
Melting away. [It means the same as], "wandering and moving." ( Bereishis 4:12.)
A wanderer. One who is in exile; an expression of moving and wandering, (See Bereishis 4:12. Also, see Rashi in verse 17 below. ) esmovement in O.F.
וינעם means, AND HE MOVED THEM ABOUT; the word is of the same root as נע in (Genesis 4:12) “a wanderer (נע) and a vagabond”.
[21] For he says, “Cain was one working the ground” (Gen. 4:2), and, a little later, when he is discovered to have incurred the pollution of fratricide, it is said: “Cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand, with which thou shalt work the ground, and it shall not yield its strength to give it thee” (Gen. 4:12 f.).
[104] For this reason he shall “work” the earth (Gen. 4:12), not “till” it: for every tiller of the soil is a skilled workman, since tilling, too, is a matter of skill, but plenty of untrained men are workers on the soil, plying the task of unskilled labourers to procure the necessaries of life. These people do much mischief in their agricultural operations from not having found anyone to direct them; and if they do anything well, they succeed by accident, not with the aid of reason; but the scientific labours of the tillers of the soil are all of necessity beneficial.
[112] The man of parts, therefore, has been clearly shown to be a tiller of the soil, and the worthless man a mere worker on it. And would that the earthly part of him had lent its strength to him as he worked on the soil, instead of actually diminishing the strength he has; for it is said, “it shall not add its strength, to give it thee” (Gen. 4:12).
[119] To the godless Cain, on the other hand, the earth affords nothing that contributes to healthy vigour, in spite of his being occupied with nothing beyond the concerns of earth. It is a natural consequence of this that he is found “groaning and trembling upon the earth” (Gen. 4:12), that is to say, a victim to fear and grief. Such is the sorry life of the wretched man, a life to which have been allotted the more grievous of the four passions, fear and grief, the one identical with groaning, the other with trembling. For such a life some evil thing must either be present or on its way. The expectation of that which is on its way begets fear, the experience of that which is present begets grief.
[140] but let worthless men, of whose company Cain is a member, living in constant pains and terrors, gather in a most grievous harvest, in the experience or expectation of evils, groaning over the painful case in which they are already, and trembling and shuddering at the fearful things which they expect (cf. Gen. 4:12).
What is the meaning of the curse, "You shall be groaning and trembling upon the earth?" (Genesis 4:13). This also is a general principle; for in all evils there are some things which are perceived immediately, and some which are felt at a later period; for those which are future cause fear, and those which are felt at once bring sorrow.
What is the meaning of Cain saying, "My punishment is too great for you to dismiss me?" (Genesis 4:12).
When you work the ground, it will no longer give you of its strength. You will be unsettled, and a wanderer on the earth.
When thou tillest the earth, it shall not add to give strength to its fruits for thee. A wanderer and an exile shalt thou be in the earth.
| וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהֹוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃ | 13 J | Cain said to יהוה, “My punishment is too great to bear! |
The great principle is that there are sparks of holiness within all things in the world. Wood, stones, and within every human action – nothing lacks these sparks. Even a person’s sins contain sparks of the Breakage. But what are these sparks? They are the [thoughts of] repentance. For when a person repents of his sin, he lifts up the sparks that were there to the Supernal World. Thus it is written: “who bears sin…” That is, he bears and raises the sin Above. And this is the meaning of: “Is my sin too great to bear?” (Genesis 4:13); that is, is it to great to elevate to the Supernal World? Tzava’as HaRivash, p.19b
The “dogs” are the brash and arrogant people who stand round waiting to divide up the spoils of the prayer of the Jew who has not taken care to observe the Covenant faithfully in all its details. Not that his own failures are any excuse for the sin of these people in trying to distract and confuse him. It is true that it is his own shortcomings which have brought this opposition against him in the form of these “dogs” who stand about waiting to snatch his “offering.” But the crime of these “dogs” themselves is that they have torn their own souls away from their roots in the realm of holiness and sunk to the level of dogs. Their victim, on the other hand, must put all his efforts into concentrating on his prayers and praying with devotion. It may be that he still doesn’t taste the sweetness of the words of the prayers. But the efforts he puts in are themselves very precious. As for his opponents, they are literally like dogs and their sin is “too great to bear” (cf. Genesis 4:13) (Ibid.).
It is a very important principle to know that everything that exists in the world possesses sparks of Holiness. There is nothing devoid of these sparks. Even trees and stones possess them, as well as all the deeds that a person does. Even when a person sins, God forbid, therein are sparks of holiness that fell into impurity with the shattering of the vessel (Shevirah). You might ask, what are the sparks of holiness in sin? The answer is repentance. That is, sin carries within it the potential to repent. When a person repents for his sins, he elevates the sparks of holiness that were imprisoned in the sin and returns them to the Supernal World. It is in this respect that the verse states, (Exodus 34:7) “He bears iniquity (Nos’e Avon-נושא עון).” The term “Nos’e-נושא” also means “uplifts,” indicating that HaShem, “uplifts iniquity” to the Supernal World above. This is also the meaning of the verse, (Genesis 4:13) “My sin is too great to bear-מנשא,” meaning, “too great to elevate and uplift to the Supernal World.”
גדול עוני מנשוא, “my sin is too great to bear.” Kayin refers to the punishment decreed as a result of his sin. It is more than he thinks he can bear. Having been expelled from having a permanent home on earth is already enough, in his opinion. We find a similar reaction in Lamentations 4,6 where Jeremiah describes the punishment of the Jewish people in similar terms, i.e. ויגדל עון בת עמי מחטאת סדום, “the guilt (and punishment) of my people exceeded that of the people of Sodom;” according to Ibn Ezra, Samuel I 28,10 is also to be understood in that sense. According to another exegesis, Kayin’s exclamation is to be understood as a query? “Is my sin really too great to be forgiven? You have already expelled me from my home etc., and made it impossible for me to plant roots, as the soil will not respond to my labour; my father has been expelled from Gan Eden for his sin, but You have seen fit to let him atone for it. Why do You not give me chance also to atone for my sin?” [Adam is not even on record as admitting having sinned. Ed.]
[MY PUNISHMENT (Literally, avoni (my sin).) IS GREATER THAN I CAN BEAR.] All the commentaries explain this to mean that Cain confessed his sin. They say that the meaning of neso (bear) is forgiveness, as in forgiving iniquity (noseh avon) (Ex. 34:7). (These commentators translate avon literally and render our clause as: my iniquity (avon) is beyond (gadol) forgiveness (mi-neso).) However, I disagree. In Hebrew reward is called ekev (heel), and the harsh punishment which comes as a result of iniquity is occasionally referred to as “sin.” Similarly we find, for the iniquity (avon) of the Amorite is not yet full (The time of their punishment has not arrived.) (Gen. 15:16); there shall no punishment (avon) happen to thee (I Sam. 28:10); For the iniquity (avon) of the daughter of my people is greater than the sin of Sodom (Lamentations 4:6). (According to I.E. avon (iniquity) should be rendered punishment. The verse thus means: the punishment of my people is severer than the punishment of Sodom (Krinsky).) The meaning of our verse thus is: my punishment (avon) is greater than I can bear (mi-neso). The next verse substantiates this interpretation. (Cain in verse 14 complains of his unfortunate plight. This shows that verse 13 is to be similarly interpreted.)
Patzetah (v.11) is to be rendered opened. Yiftzeh (doth open) in But Job doth open (yiftzeh) his mouth in vanity (Job 35:16) is similar.
MY SIN IS GREATER THAN I CAN BEAR. This is in the form of a question: “You bear the worlds above and below, and is it impossible for You to bear my sin?” Thus the words of Rashi quoting Bereshith Rabbah. (22:25.) The correct plain interpretation is that it is a confession. Cain said: “It is true that my sin is too great to be forgiven, and Thou art righteous, O Eternal, and upright are Thy judgments (Psalms 119:137.) even though You have punished me exceedingly. And now behold, Thou hast driven me out this day from the face of the land (Verse 14.) for in being a fugitive and a wanderer unable to stay in one place, behold, I am driven from the land and there is no place where I can find rest. And from Thy face shall I be hid (Verse 14.) whereas I will not be able to stand before You to pray or bring a sacrifice and meal-offering for I was ashamed, yea, even confounded, because I did bear the reproach of my youth. (Jeremiah 31:19.) But what shall I do? Whosoever findeth me shall slay me, (Verse 14.) and You in Your manifold loving-kindness did not decree death upon me.” The sense of this is that Cain said before G-d: “Behold, my sin is great, and You have punished me exceedingly, but guard me that I should not be punished more than You have decreed upon me for by being a fugitive and wanderer and unable to build myself a house and fences at any place, the beasts will kill me for your shadow has departed from me.” (See Numbers 14:9 and Ramban there.) Thus Cain confessed that man is impotent to save himself by his own strength but only by the watchfulness of the Supreme One upon him.
גדול עוני מנשוא MY PUNISHMENT IS GREATER THAN I CAN BEAR (literally, my sin is greater than what can be borne) — This is a question: You bear the worlds above and below. and is it impossible for You to bear my sin? (Genesis Rabbah 22:11).
גדול עוני מנשוא. Es kann dies nicht heißen: meine Sünde ist zu groß, als daß du sie verzeihen könntest; denn Kain motiviert diesen Satz durch: הן גרשת usw. worin doch durchaus nicht von dem Verbrechen, sondern lediglich von der Strafe die Rede ist. Man hat daher עון als Strafe genommen. Allein diese Bedeutung ist noch keineswegs eine sichere. Jedenfalls heißt עון in der Regel Sünde und nicht Strafe. Nehmen wir es einmal als Sünde und hieße es dann: "Meine Sünde ist größer als daß ich sie ertragen könnte, siehe du hast mich heute vertrieben usw.", so dürfte dies einen tiefen Einblick in das dunkle Gemüt eines Verbrechers und ebenso in die göttliche Gerechtigkeit gewähren. "Meine Sünde ist größer, als daß ich sie ertragen könnte"; du hast mir gezeigt, wie groß sie ist; denn "du hast mich heute vertrieben, hast das Band gelöst, das mir die Erde als Menschenboden angetraut hatte, und auch von deinem Angesichte soll ich nicht geschützt und überwacht sein, und so, vom Boden, von Gott und Menschen verlassen, muß ich fürchten, daß jedes Geschöpf, das mich trifft, mich töte!" Denken wir uns den קין, gezeugt in der Gesinnung קניתי, gestempelt durch den Charakter קין, zum Verbrechen geführt durch קנאה, die aufgestochene Selbstsucht; diesem Kain kommt das Bewusstsein, daß er dies alles verloren, alles dies durch sein Verbrechen eingebüßt! Er kommt zum Bewusstsein der Schuld nicht durch den Gedanken dessen, was er seinem Bruder getan, sondern dessen, was er sich getan! Er war noch derselbe Kain, hätte noch jetzt gesprochen: השמר אחי אנכי! Meine Sünde ist zu groß, spricht Kain; hätte ich nur meinen Bruder gemordet, wäre sie erträglich; ich habe aber nicht gewusst, daß ich damit mich selber gemordet, mich selber damit zum ארור, zum נע ונד gemacht, und jeden Anspruch an die Welt und die Menschen eingebüßt!
Ganz dieselbe Folge lässt die תורה für die fahrlässige Tötung eines Menschen eintreten. Er wird נע im גלות, wenn auch nicht נד. Auch das כל מוצאי יהרגני tritt in der steten Furcht vor dem גואל הדם ein. Auch in עגלה ערופה dürften Beziehungen hervortreten. Wenn ein Mord von unbekannter Hand geschehen, und der Mörder hat den Leichnam, gleichsam zur Verhöhnung des Gerichtes, unverscharrt aufs Freie hingeworfen, so muss das Gericht sich reinigen, daß sie nicht durch Sedom-gleiche Behandlungsweise fremder Wanderer Anteil an dem Morde haben, zuvor aber durch Tötung einer עגלה אשר לא עבד בה ולא משכה בעול in einem steinigen harten Grunde אשר לא יעבר ולא יזרע aussprechen: im jüdischen Kreise wird die ungezügelte rohe Kraft, die sich nicht unter das Joch des Gesetzes beugt, nicht geduldet, und der Boden unter ihr wird hart und steinern: !לא תוסף תת כחה לך
Es erkannte also Kain nicht das Verbrechen, das er an seinem Bruder, sondern das er an sich geübt, deshalb nennt er es auch עון, das Verkehrte, Krumme. Das am nächsten zum Ziele und zum Heile Führende ist das ישר. Jedes עון ist nicht bloß Abweichen von unserer Pflicht, sondern auch von unserem Heile. So hat Gott es geordnet.
גדול עוני מנשוא, after Kayin finally realised how G’d in Heaven supervises every detail which goes on down on earth, he was convinced that G’d must know that his sole motivation in doing repentance was to escape punishment. Even this type of repentance was wrung from him only after G’d had pressured him to display penitence. He was embittered, and this is what prompted him to exclaim that the severity of his sin was such there was no hope to obtain forgiveness which would protect him against retribution in kind. The matter is similar to Saul’s failure in killing Agag, King of Amalek. Saul had said to Samuel: “I have sinned,” only after Samuel had insisted that he make a confession of having failed to carry out G’d’s instructions. (Samuel I 15,24) Samuel had had to tell Saul that G’d had despised him as a future leader of the Jewish people before he could prevail on Saul to acknowledge his wrongdoing. (Samuel I 15,24)
An incredulous question. This is a question, although it lacks the ה which would indicate this. It cannot be a statement, with Kayin saying that his sin is unforgivable and more than he can bear, for Kayin would then be magnifying his sin. How could he then [contest his punishment and] say, “Behold, today You have banished me...” if he already admitted that his sin is deserving of it? (Re’m) Question: What does Hashem’s bearing of the worlds have to do with His bearing of Kayin’s sin? It seems the answer is: Kayin is saying that earthly creatures surely sin, as it says (8:21), “For the inclination of man’s heart is evil from his youth.” Why did You, Hashem, create them? It must be that repentance can rectify their sins. If so, “You cannot manage to bear my sin?” (Divrei Dovid)
“And you cannot manage to bear my sin?” This may be understood according to (Tehillim 130:4): “Forgiveness is with You, in order that You be feared.” “Forgiveness is with You” — nothing stops You [from forgiving sin]. “In order that You be feared” — [this forgiveness increases fear of Hashem]. But a human king cannot grant pardon beyond the rules of protocol. Thus a transgressor [against him] thinks, “I am surely lost!” and therefore he will continue to sin more. [However, Hashem’s forgiveness holds man back from further sin.] Accordingly, Kayin said: “You bear the worlds. Everything is Yours and no one holds You back [from forgiving]. Why can You not bear my sin? People will say that You are unable to forgive beyond the rules of protocol, Heaven forbid!” (Tzeidah L’Derech, citing Maharshal)
Cain said to the Lord: My punishment [ avoni ] is greater than I can bear. Although the word avon is usually interpreted as iniquity, it seems more likely that Cain was referring to his punishment rather than the deed itself. Indeed, there are many instances in which the words avon , iniquity, ĥet , transgression, and pesha , sin, are used in reference to a punishment instead of a deed. This interpretation suits the continuation of Cain’s statement:
גדול עוני מנשא, “my sin is too great to be forgiven.” According to Nachmanides this was Kayin’s true and sincere confession. He acknowledged the righteousness of the Creator, admitting that he had deserved the severe punishment decreed upon him. He felt unable to pray, as he did not think that prayers from a sinner such as himself had a chance to evoke G’d’s sympathy. He felt that if he had not qualified for a favourable response to his sacrificial offering before he murdered his brother, he most certainly could not expect that G’d would accept any gift from him now. He was at his wits’ end, seeing that anyone on earth who would find him would be justified in killing him.
“The order of confession (of sins) (Viddui, ודוי, confession of sins, is a prerequisite for expiation and atonement in the Bible for sins committed individually or collectively. In the Bible there is usually a pardoning by God following the confession. Examples of this are found in the stories of Cain, (Genesis 4:13) David, (Psalms 32,41,51, and 69), Judah with Tamar (Genesis 36:26), Achan and the spoils of Jerico (Joshua 7:19-21), Saul and the Amalekite booty (I Samuel 15:24-25). There are also examples of Biblical confessions made for the nation; Moses and the golden calf worshipping (Exodus 32:31), the high priest’s confession on the Day of Atonement (Leviticus 16:6, 11, 21) and the confession of Ezra (9:6, 7, 15) and Nehemiah (1:6,7;9:2,33-35). Prior to the destruction of the Temple confessions had to precede special sin and guilt sacrificial offerings. The person confessing had to place his hands upon the head of the animal sacrifice to transfer his sins to the animal (Leviticus 1:4). The Bible gives no wording for these confessions but there is in the Mishna the wording for the confession of the high priest on Yom Kippur: “O God, I have committed iniquity, transgressed, and sinned before Thee, I and my house. O God forgive the iniquities and transgressions and sins which I have committed and transgressed and sinned before Thee I and my house as it is written in the Law of Thy servant Moses, ‘For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the Lord’” (Leviticus 16:30; Yoma 3:8). In rabbinic times it became an accepted custom to confess one's sins before seeking atonement and the confession of sins became an integral part of the synagogue ritual. On the Day of Atonement it became a focal point of the service. According to the Talmud (Yoma 87b) the simple statement "Truly, we have sinned" is sufficient for confession, but elaborate formulas of confession have evolved. The Ashamnu "We have incurred guilt" is the prayer on Yom Kippur that is inserted into the fourth benediction of the reader's repetition of the Amidah (see footnote 43). The prayer consists of two parts, each of which contains an alphabetical listing of sins probably committed by people during the year for which they are seeking atonement on Yom Kippur. The first alphabetical confession is known as the Viddui Katan, the "Small Confession". The second part of the Ashamnu is known as the Viddui Gadol, the "Great Confession". It is also known as the Al Ḥet "For the sin which I committed before Thee" which is the statement that precedes each specified sin. These confessionals are first mentioned in geonic liturgy (see footnote 19). Additions to the enumerated sins have evolved to include all possible transgressions since a person might have unintentionally forgotten about a sin during the year which must be confessed in order to receive atonement. The sins are all confessed in the first person plural, "we", communally, thus a person may even confess a sin he is sure he did not commit. In addition to Yom Kippur, the Ashamnu is also recited during the Seliḥot Services prior to Yom Kippur (see footnote 14). It is also recited in the Minḥah Afternoon Service on the Eve of Yom Kippur and ten times during the Day itself. The Ashamnu is also included in the daily service of the Ḥasidic rite, and on Monday and Thursday it is recited by the Sephardi, Italian, and Yemenite communities. The viddui, confession of sins, can also be said by individuals silently at appropriate occasions especially when one is about to die. The viddui said on the Day of Atonement in the singular has become acceptable as a death confessional. A bridegroom also recites this viddui in the singular during the Minḥah Service before his wedding, the wedding day being considered a day of judgment for the bride and groom. Editorial Staff, E. J., v. 5, pp. 878-80.) during Minḥah (Minḥah, מנחה, is the Afternoon Service which is one of the three daily services, the Morning Service being called the Shaḥarit (see footnote 17) and the Evening Service being called the Arvit or Ma'ariv Service (see footnote 144). The Minḥah Service possibly derives its name from the minḥah sacrificial offering performed at the Temple in Jerusalem in the afternoon. A lamb was sacrificed at the Temple at dusk. The Minḥah Service consists of the following parts: the Ashrei (Psalm 145 preceded by Psalms 84:5 and 144:15 and closed by Psalm 115:18); the Amidah (see footnote 17); the Taḥanun (see footnote 10); and it is concluded with the Aleinu (see footnote 17). On the Sabbath and on fast days a portion of the Torah is read before the Amidah and in some rites portions dealing with daily sacrifices are read before the Ashrei. On Sabbaths part of the portion from the Torah of the coming week is read. The Minḥah Prayer can begin any time after the sixth and one-half hour of the day, which mean any time after 12:30 P. M. If Minḥah is prayed at this time of the day it is called Minḥah Gedolah or the "major" Minḥah. If Minḥah is prayed after the nine and one-half hour, which means after 3:30 P. M., it is called Minḥah Ketannah or the "minor" Minḥah. The Minḥah Service must though be completed before the twelfth hour, that is, before sunset, (Ber. 4:1; Ber 26b-27a). The Shulḥan Arukh, Oraḥ Ḥayyim, 324 states that one may pray both Minḥah Gedolah and Minḥah Ketannah provided that one is obligatory (ḥovah) and the other is a voluntary act (reshut). But this is only allowed for the extremely pious. The third meal on the Sabbath, Se'udah Shelishit is usually eaten between the Minḥah, Afternoon Service, and the Ma'ariv, or Evening Service. It has become the custom during the daily service to wait and begin the Minḥah Service shortly before sunset, so that the congregation can wait a few moments and then not have to reassemble (for a third time, having also assembled in the morning for Shaḥarit) for the Evening, Ma'ariv Service which on Sabbaths and holidays can be recited immediately following the sunset. On weekdays, it can be recited even before sunset. cf., Aaron Rothkoff, E. J., v. 12, pp. 31-32.) (the Afternoon Prayer) on the Eve of Yom Kippur” - Containing six paragraphs. One needs to confess during Minḥah (the Afternoon Prayer) before the (last) meal before fasting. (Se'udah ha-Mafseket, סעודה המפסקת, is the term given to the last meal which is eaten immediately prior to the fast of Yom Kippur and the fast of Tishah be-Av. It contains the last food which is eaten until the fast has been completed.) Hagah: If one is alone he says it (the confessional) after he finished his Silent Prayer, but the public reader (Shelia'aḥ Ẓibbur, שליח צבור, is the public reader or the envoy or messenger of the community. It is the term given to an individual in public synagogue worship who officiates as the reader or the cantor, ḥazzan, the one who chants the liturgy. The main function of the sheli'aḥ ẓibbur is to lead the congregation in communal worship by chanting (or reading) aloud certain prayers or parts of them. He also recites the doxology of calling the congregation to worship (Barekhu) and he repeats the Amidah (see footnote 17 and 43). He also recites most Kaddish (see footnote 177) prayers which is a prayer in praise of God, and he leads the congregation in responsive readings and hymns. The Shulḥan Arukh, Oraḥ Ḥayyim, 53:4-9 lists the qualifications of a sheli'aḥ ẓibbur. He must have humility, be acceptable to the congregation, know the rules of prayer, and the proper pronunciation of the Hebrew text, have an agreeable voice, be properly dressed, and have a beard. The beard however was later not required except on the High Holydays. Except for the recital of hymns and psalms (e.g., pesukei de-zimra, see footnote 17) the sheli'aḥ ẓibbur had to be a male past the age of bar mitzvah, thirteen years old. c.f., Editorial Staff, E. J., v. 14, pp. 1355-56.) says his (confessional) on Yom Kippur during the Silent Prayer, (Ha-Tefillah, התפילה, "The Prayer" is a synonym for the Amidah, עמידה, the Silent Prayer said standing which is recited individually during each of the daily services, the Shaḥarit, Morning Service (see footnote 17), Minḥah, Afternoon Service (see footnote 40), and the Arvit (or Ma'ariv), the Evening Service (see footnote 144). It is also recited for the Musaf, the Additional Service (see footnote 166) on the Sabbath and festivals, and on Yom Kippur for a fifth time during the Ne'ilah, the concluding prayer (see footnote 191). During a congregational prayer that is when there is a minyan, a quorum of at least ten adult males, the reader (see footnote 41) repeats the Amidah outloud and on festivals a number of additions are made. Originally the repetition was for the uneducated people who did not know the prayers. Upon hearing each blessing they could respond, "Amen" and thus fulfill their religious obligation of reciting the Amidah. The Amidah of Arvit, the Evening Service, was originally optional but it long ago became obligatory to recite it silently but it is not repeated outloud except on the Sabbath eve when an abbreviated version of it in one single benediction is recited. The word Ha-Tefillah for this prayer originated in the Talmud where it was referred to as "The Prayer" par excellence. It is also known as the Amidah for it is said "standing" and as the Shemoneh-Esreh (18) for it originally had eighteen benedictions in the daily worship while today it contains ninteen. The Amidah takes on various forms for different occasions. On weekdays there are ninteen benedictions, on fast days an additional benediction is added when the reader repeats the prayer, (in ancient times on some public fasts six prayers were added to the regular ones, Ta'an. 2:2-4). On Sabbaths and festivals there are only seven benedictions in the Amidah except for the Musaf Service (see footnote 166) on Rosh HaShanah where there are nine. All the various forms of the Amidah have six blessings in common, the first and last three, with the middle changing according to the occasion. The first three benedictions praise God and the last three basically express thanksgiving. On the weekdays the intermediate benedictions are petitions and the Amidah is therefore predominantly a prayer of supplication where praise, petition, and thanksgiving are included. In most of the benedictions the one praying addresses God as "Thou" for it is through the Amidah that one communicates with God. The pronoun, "we" is also used throughout the Amidah which indicates that it is to be a communal prayer. Even though at times it is said individually, the worshipper is considered a member of the congregation. On Sabbaths and on festivals the central prayer concerns the specialness of the day or one aspect of that part of the day (that is, morning, afternoon, or evening on the Sabbath), and there is no petition, only praise, the special blessing of the day, and thanksgiving. On the Day of Atonement the central blessing called Kedushat ha-Yom, the sanctification of the day, is concluded specially as follows: "Barukh…Melekh moḥel ve-sole'aḥ le-avonoteinu…mekaddesh Yisrael ve-Yom ha-Kippurim," "Blessed…King who pardons and forgives our iniquities…who sanctifies Israel and the Day of Atonement". On Yom Kippur also the third blessing (of the first three standard blessings of praise) is elaborated to contain the prayer "u-Vekhen Ten Paḥekha", "Now therefore impose Thy awe", which is an ancient petition for the eschatological Kingdom of God. On the Day of Atonement the silent recital of the Amidah is followed by the viddui, a confession of sins (see footnote 39) which is not written as a benediction. When the reader repeats the Amidah the viddui is inserted into the fourth, the central, benediction. Two confessions are recited, one short and one long which are both arranged in alphabetical order. The sins which every person might have committed during the year are included and enumerated upon. Since this prayer is part of community worship, the pronoun "we" is used, "we have transgressed, etc." (see also footnote 17). Joseph Heinemann, E. J., v. 2, pp. 838-45.) (טור). (Tur, טור, see footnote 23.)
The Yalkut Shimoni on Ezekiel item 358, relates the following: "They asked 'wisdom' what is a suitable punishment for the sinner? 'Wisdom' replied "evil will pursue the sinners." (Proverbs 13,21) When they asked 'prophecy' the same question, 'prophecy' replied "the person who sins will die” (Ezekiel 18,4) When the asked ‘Torah', the answer was “he will bring an offering and obtain forgiveness." When they asked G'd, G'd said “let him repent and confess and he will obtain atonement,” as we know from Hoseah 14,2, "take with you words and return to the Lord” This is also the meaning of the verse in Psalms 25,8, “good and upright is the Lord, therefore He instructs the sinners in the path of life.” It is apparent that the sages wished to explain the four approaches possible to the problem of sin. Human 'wisdom' perceives it as related to the inadequacy of the sinner on the one hand, and the overpowering stature of the One sinned against on the other. Since the sinner is so lacking in worth, once he has sinned, he is perceived as automatically and irreversibly pursued by the evil that his sin has evoked. Rehabilitation is not conceived possible, because of the unbridgeable chasm between puny man and the great Lawgiver and Creator. Therefore, the decree in Samuel I- 2,31-33, envisioning the irreversible punishment that the house of Eli would become victim of. The next point of view, espoused by 'prophecy', incorporates an understanding of the human personality based on revelation, and appreciates that each individual is to be judged on his own merits without setting in motion a chain reaction of punishments involving untold future generations. Thus 'prophecy' sees the death of the sinner himself as the fitting punishment for his inadequacies. Similarly, Solomon says (Kohelet 3,8) "there is one that is alone, without a second one, he has neither son nor brother." It is to this statement that 'prophecy' referred, when it said that the sinner alone would die, neither his son or brother will have to bear the burden of the sin of the sinner. Compare Ezekiel 18,4. The father/son relationship between G'd and His people is stronger than the father/son relationship between biological fathers and their sons, because G'd is our common Father. "You are sons to the Lord your G'd." (Deut 14,1) G'd can restrict punishment to each individual nefesh, personality, not as human wisdom would assume, that all punishment would ipso facto involve also subsequent generations of the sinner. (Chapter 99 will deal in greater detail with the obligations of the subsequent generations to embrace Sinaitic laws.) This then is the answer of 'prophecy', inasmuch as it represents the highest spiritual and intellectual level man is able to attain on his own. However, considering that the study of Torah broadens man's horizon, the additional insight gained by study of Torah produces the answer "let him bring a sacrifice and atone," to our original question. All the Rishonim agree that this recipe for obtaining forgiveness will alert man to the nature and severity of the sin, since when he sees what happens to the animal, he will say to himself "here but for the grace of G'd, go I. "He will thus acquire a deeper reverence for G'd and His commandments. We observe how Cain, when G'd told him "the voice of your brother's blood cries out to Me," and the punishment decreed, (Genesis 4,11-13) became aware of the vastness of sin, until he himself admitted "my sin is too great to bear." Due to the severe nature of the punishment, the true nature of the sin is sometimes revealed to the sinner. Just as the drunkard who enters a bar and gets drunk, does not realise what is wrong with him until he is asked to pay for what he has consumed, so the sinner. Solomon, in Proverbs 23,31, puts it this way: "when he sets his eyes on the cup," i.e. when he drinks only what he can afford, instead of falling victim to the allure of the wine's colour," only then can he walk upright." The reason that the animal sacrifice does not normally atone for intentional sins, is twofold. 1) Not to advertise that people who enjoy good reputations are capable of forgetting their duties to such an extent that they sin deliberately. 2) When a superior being, one that possesses the gift of speech, sins, it can hardly expect that an inarticulate animal or worse, some lifeless object, could serve as compensation, atonement for his sin. Only the sinner himself can properly be sacrificed on the altar through repentance, fasting, confession, suffering and the performance of good deeds, as expressed by Isaiah 58. In that chapter, Isaiah describes the nature of a meaningful fast day. Michah,6,7, offers scathing criticism of those who are content to offer up their firstborn in atonement for their sins, when nothing less than their own lives would really be capable of atoning for them. Only the sinner's complete transformation can achieve atonement. Our sages also said concerning the house of Eli, that not sacrifices but only Torah and good deeds could bring about their rehabilitation. (Rosh Hashanah 18) When the fourth example of the Yalkut quoted earlier has G'd saying "let the sinner repent," that refers to the sinner who has sinned knowingly. Since G'd, in His goodness desires the rehabilitation of the sinner, He shows them the way. The precise nature of teshuvah, repentance is discussed further in chapter 100. The type of sacrifice involving atonement is not too difficult to understand then, whereas a second category including peace offerings, vows, gifts etc. is much more difficult to understand. In fact, they are so difficult to comprehend, that Maimonides in chapter 32 third part of his Moreh, writes that the purpose of these sacrifices is sublimation. We are to dedicate them to G'd rather than to a lesser deity, as had been commonplace among the pagans. According to Maimonides, none of these sacrifices has intrinsic value. Maimonides' attitude on these matters has been severely criticised by many scholars including Nachmanides, as is well known. All the arguments offered by those scholars were not new to Maimonides, of course. Nonetheless we find his commentary inadequate. The same applies to the arguments of Yehudah Halevi in the Kuzari. (I have omitted the author's detailed rebuttal of Maimonides' arguments as well as his rebuttal of Yehudah Halevi's arguments. Ed.) We prefer to think that animal sacrifices, even when not for the purpose of atonement, help man to perfect himself through appreciation of the the why, where, how and what he is instructed to offer. In other words, there is a symbolism in the legislation pertaining to each category of sacrifice. Also the nation as a whole is strengthened by the offerings of the communally paid for sacrifices prescribed in the Torah. Just as the nefesh chayah, "soul" of man is distinct from his "physical life force," so is the food required for the former distinct from the food required by the latter. The former derives its sustenance from matters spiritual, as shown by Moses who went without food or drink for forty days at a time while on Mount Sinai on three separate occasions. Every se-udat mitzvah, a meal occasioned by a mitzvah celebration, contains elements designed to fortify our "soul," feeding the spiritual part of us from the sanctified portions of such a meal. The partaking of food primarily designed for our bodily needs, also strengthens the spiritual part of us if the circumstances and intent causing such food to be consumed are related to the performance of G'ds will. If we eat-for instance- in order to be better able to serve G'd, then our "soul" automatically derives sustenance from such eating. (see Proverbs 23,1-3. Compare also chapter thirty two.) The presence of G'd is assured not because we feed the shechinah, but because through our proper intent and care when offering sacrifices (i.e. feeding our national "soul") we become fit for the shechinah to continue to reside near us. This is the rey-ach nicho-ach lashem, the sweet smelling odour to G'd, that results whenever "My will" is done. (see Sifrey on Parshat Pinchas.) Since the Torah does not state the reasons explicitly, the first of the princes (Numbers 7) was especially complimented on having perceived some of the functions of the sacrifices on his own. (compare Midrash Rabbah Numbers 17 "Rabbi Pinchas ben Yair said etc.")
What happens to people who do not believe that repentance is a possibility? They shorten their joy. They cut themselves off from the liberation of the soul. As an illustration, we turn to the first penitent in the Bible: Cain. Cain killed his brother, committing the first murder between the very first brothers, not exactly a propitious beginning for the family dynamic moving forward. Only if we read Cain as an innocent who did not know the full freight of his anger or what the death of his brother really meant can we begin to understand how much Cain was tortured by his sin. Cain did not protest to God that his punishment was too great to bear, as many mistranslations render Genesis 4:13. The word “avon” is familiar in our prayers this season; it means sin, and once Cain understood that his brother would not return, he understood that he had to return. He had to rebuild his relationship with God and himself. He told God: “My sin is too great to bear.” I cannot live with myself.
“Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). “Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). You bear the upper worlds and the lower worlds, but You are unable to bear my transgression? Another matter, My iniquity is greater than Father’s. Father violated a lesser commandment and was expelled from the Garden of Eden. This [what I have done] is the severe transgression of bloodshed, all the more so that my iniquity is great. (Cain was not questioning the punishment. Rather, he was confessing his sin.) “Behold, You have banished me today from the face of the land and from Your face shall I be hidden, and I will be restless and itinerant on the earth and anyone who finds me will kill me” (Genesis 4:14). “Behold, You have banished” – yesterday You banished Father, (Hence “have banished,” in the past tense.) and today you are banishing me; “Behold, You have banished me today.” Can I possibly be hidden from Your face, being restless and itinerant on the earth…?
Halakha: A person of Israel who did not pray the morning prayer, the additional prayer, or the afternoon prayer, as many times he was too occupied to pray, because he was relieving himself, or he was walking on the way and forgot to pray – until what hour is it permitted for him to pray and fulfill his obligation? How must he act? So taught the Sages: The morning prayer is until noon. the afternoon prayer is until the evening. the evening prayer has no fixed time, but the additional prayer is all day. Rabbi Elazar said: If one forgot and did not pray the additional prayer, and comes to pray the afternoon prayer, he prays the afternoon prayer and then the additional prayer. Why? It is because everything is recited at its time. The evening prayer has no fixed time, until dawn. Why? (Why is it important to know until when one can pray?) It is as it is written: “I love those who love me, and those who seek me will find me” (Proverbs 8:17). And anyone who prays and focuses his heart in prayer, it is a positive indicator that his prayer was accepted, as it is stated: “Lord, You hear the desire of the humble” (Psalms 10:17). Great is prayer before the Holy One blessed be He. Rabbi Elazar said: Is your wish to know the power of prayer? If it does not accomplish all of it, it accomplishes half of it. Cain stood against his brother Abel and killed him. An edict was issued: “Restless and itinerant you shall be on the earth” (Genesis 4:12). Immediately, he stood and confessed before the Holy One blessed be He, as it is stated: “My iniquity is too great to bear” (Genesis 4:13). He said before Him: ‘Master of the universe, You bear the entire world, but you cannot bear me? You wrote: “Bearing iniquity and overlooking transgression” (Micah 7:18) – pardon my iniquity, which is great.’ Immediately, he found mercy before the Holy One blessed be He, and the “itinerant” half of the edict was withheld from him, as so it is written: “He resided in the land of Nod” (Genesis 4:16). From here you learn that prayer is great before the Holy One blessed be He. Likewise Hezekiah, when the prophet said to him: “Instruct your household, as you are dying” (Isaiah 38:1). Immediately, “Hezekiah turned his face to the wall [and he prayed to the Lord]” (Isaiah 38:2). The Holy One blessed be He said to him: “I have heard your prayer… behold, I am adding fifteen years to your days” (Isaiah 38:5), as it is written: “He grants the wishes of those who fear Him, and He hears their cry and saves them” (Psalms 145:19).
Our Rabbis were taught: Three men came evasively (instead of praying in a straight-forward manner), and they were Cain, Esau and Manasseh. Cain, as it is written (Gen. 4, 13) My sin is greater than I can bear; i.e., he said before Him: "Sovereign of the Universe, is then my sin greater than that of the six hundred thousand Israelites who will sin before Thee in the future, and Thou wilt forgive them?" Esau, concerning whom it is written: (Ex. 27, 38) "Hast thou then but one blessing, my father?" And Manasseh, who at the beginning called to many gods, and only [after he had not been answered by them] finally called to the God of his parents.
(Gen. 3:24, cont.:) TO KEEP THE WAY [TO THE TREE OF LIFE. R. Samuel bar Nahman said: TO KEEP THE WAY] comes before THE TREE OF LIFE. The Holy One said to < Adam >: I put you in the Garden of Eden so that you would labor in the Torah (PRE 12.) and eat from the tree of life; but now that you have sinned, what are you doing here? Get out! So he drove out the human. The Holy One said to him: You should have uttered songs before me about how I created you and about what I did with you, but you did not speak. Here I was talking to myself, as stated (in Is. 5:1): LET ME SING TO MY BELOVED…. (In the biblical context both the singer and the beloved are God.) What did the Holy One do? He drove him from this world, as stated (in Job 14:19): ITS TORRENTS WASH AWAY THE DUST OF THE EARTH. (According to Gen. 2:7; 3:19, Adam is dust.) R. Simon said: Even the first Adam was washed away in water. (Cf. Gen. R. 28:3.) R. Simeon ben Judah the man of Kefar 'Akko said in the name of R. Simeon ben Johay: The radiance of the first Adam's face was unchanged, and < its > lights were not eclipsed until the Sabbath ended; for when he had judged him, he kept the Sabbath holy. Therefore, he utters (according to Ps. 92:1): A PSALM, A SONG FOR THE SABBATH DAY. (Cf. Gen. R. 22:13.) You find that when Cain killed Abel, the Holy One appeared to him and said to him (in Gen. 4:9): WHERE IS YOUR BROTHER ABEL? He sought to deceive the one above. The Holy One said to him (in Gen. 4:10): WHAT HAVE YOU DONE? YOUR BROTHER'S BLOOD CRIES OUT UNTO ME. When Cain heard < that >, he began to make a fraudulent repentance, as stated (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. He said to him: Sovereign of the World, since you bear with the heavenly and the earthly ones, can you not bear my sin?
Another interpretation: He said to him: Sovereign of the World, you have been proclaimed (in Micah 7:18): WHO IS A GOD LIKE YOU, FORGIVING SIN AND PASSING OVER TRANSGRESSION? (Gen. 4:13:) MY SIN IS GREATER THAN I CAN BEAR. The Holy One said to him: You have repented. By your life, I am revoking one decree from you. Thus it is stated (in Gen. 4:16): AND CAIN WENT OUT FROM BEFORE THE LORD AND DWELT IN THE LAND OF NOD. While he was going away, the first Adam met him. He said to him: What happened about your sentence. He said: If I had not confessed, I should already have disappeared from the world. Adam said at that time (in Ps. 92:2 [1]): IT IS GOOD TO CONFESS TO THE LORD. In this world individuals confess to the Holy One, but in the world to come they all confess to him. So it is stated (in Is. 12:1): I WILL CONFESS TO YOU, O LORD; FOR, THOUGH YOU WERE ANGRY WITH ME, YOUR ANGER IS TURNED AWAY, AND YOU COMFORT ME.
[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] This text is related (to Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE. Everything depends on the tongue. (Tanh., Lev. 5:2.) < If > one is acquitted, he is acquitted for life; < if > one is not acquitted, he is condemned to death. < If > one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah [is called life, according to what is stated] (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE. But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told. (PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a).) Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, [as stated] (in I Sam. 22:16): BUT {SAUL} [THE KING] SAID: YOU SHALL SURELY DIE, AHIMELECH. Saul also was killed, [as stated] (in I Chron. 10:13): < SO SAUL DIED > FOR THE TREACHERY WHICH HE HAD COMMITTED AGAINST THE LORD. And thus did Saul say (in II Sam. 1:9, to a young man): PLEASE STAND OVER ME AND SLAY ME, FOR DEATH THROES HAVE SEIZED ME. < The young man was > the accuser (Gk.: kategoros.) of Nob, the city of priests. Now DEATH THROES (ShBTs) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress): AND YOU SHALL MAKE GOLD BROCADE (rt.: ShBTs). Doeg also was uprooted (ShRSh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7 [5]): GOD WILL ALSO TEAR YOU DOWN FOR EVER; HE WILL SEIZE YOU, TEAR YOU AWAY FROM YOUR TENT, AND UPROOT (ShRSh) YOU FROM THE LAND OF THE LIVING. SELAH. < I.e., he will uproot you > from life in the world to come. Who is more severe? One who smites with the sword or < one who > smites with the dart? [Say: The one who smites with the dart.] The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7 [8]): THEIR TONGUE IS A SHARPENED DART; IT SPEAKS DECEIT. It also says (in Ps. 57:5 [4]): THE CHILDREN OF ADAM, WHOSE TEETH ARE SPEARS AND DARTS, [AND WHOSE TONGUE A SHARP SWORD]. See how harmful slander is, in that it is more harmful than adultery, blood shedding, and idolatry. (M. Pss. 52:2.) Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Of blood shedding it is written (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. Of idolatry it is written (in Exod. 32:31, with reference to the golden calf): ALAS, THIS PEOPLE HAS SINNED A GREAT SIN. But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), "great" in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4 [3]): THE LORD SHALL CUT OFF ALL FLATTERING LIPS, < EVERY > TONGUE SPEAKING GREAT THINGS (in the feminine plural). It is therefore stated (in Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE.
(Gen. 21:1:) THEN THE LORD VISITED SARAH. What is written above on the matter (in Gen. 20:17)? THEN ABRAHAM PRAYED < UNTO GOD; AND GOD HEALED ABIMELECH >…. A parable: To what is the matter comparable? To a king who had a friend and loved him exceedingly; so he did everything that his friend asked of him. Since everybody knew that the king loved him exceedingly, anyone who sought an office came to him. Then he would make a request of the king, and he would fulfill his desire for him. Yet, to that friend he did not give any office at all. The people of his palace (Gk.: palation; Lat.: palatium.) said to him: Our Lord King, this friend of yours makes requests for others, but for himself he requests nothing. Who is this friend? This is Abraham, of whom it is stated (in Is. 41:8): THE SEED OF MY FRIEND ABRAHAM. When Abimelech took Sarah, the Holy One closed up all their springs, as stated (in Gen. 20:18): FOR THE LORD HAD COMPLETELY RESTRAINED < EVERY WOMB IN THE HOUSE OF ABIMELECH >. When, however, Abimelech made a request of Abraham, he was healed because he had prayed for him. It is so stated (in Gen. 20:17): THEN ABRAHAM PRAYED UNTO GOD; < AND GOD HEALED ABIMELECH >…. The ministering angels said to the Holy One: Sovereign of the World, Abraham is healing others, but he < himself > needs healing. He healed Abimelech and his house, so that they bore < children >. Thus it is stated (ibid.): AND GOD HEALED < ABIMELECH >. So are you not healing him? The Holy One said: He is worth having me give him children. Look at the work of the Holy One! It is not like the work of flesh and blood. A human promises to give a gift to his companion. Sometimes he gives it; sometimes he does not give it. But the Holy One is not like that. When he promises to do something good, he immediately does something good. Balaam said (in Numb. 23:19): GOD IS NOT A HUMAN THAT HE SHOULD LIE. And again he said (ibid.): WHEN HE HAS PROMISED, HE WILL NOT ACT. (Unlike other interpretations of this verse, the midrash does not interpret these words as an interrogative.) R. Samuel bar Nahman said: In this verse the end does not correspond to the beginning, nor the beginning to the end. Thus he says < at the beginning of the verse >: GOD IS NOT A HUMAN THAT HE SHOULD LIE…. Yet again he says < at the end of the verse >: WHEN HE HAS PROMISED, HE WILL NOT ACT; < AND WHEN HE HAS SPOKEN, HE WILL NOT FULFILL IT >. It is simply that, in the case of a descendant of Adam, WHEN HE HAS PROMISED, HE WILL NOT ACT. But, when the Holy One promises, he acts; when he decrees, he fulfills. (Cf. yTa‘an. 2:1 (65b); Gen. R. 53:4; Tanh., Gen. 4:13; M. Pss. 13:1.) Thus it is stated (in Gen. 21:1:) THEN THE LORD VISITED SARAH < AS HE HAD PROMISED >.
Thereupon Cain cried out: “O Lord of the universe, do You have informers who denounce men to You? My father and mother are the only living human beings on earth, and they do not know that I slew him; how do You, who abidest in heaven, know?” The Holy One, blessed be He, answered: “Fool! I bear the entire world as it is said: I have made and I will bear; yea, I will carry and will deliver (Isa. 46:4).” Forthwith, Cain cried out: “You bear the entire world, yet my sin You are unable to bear. My sin is greater than I can bear (Gen. 4:13).” “Since you have confessed and repented,” said the Holy One, blessed be He, “go into exile from this place.” Thus it is said: And Cain went out from the presence of the Lord and dwelled in the land of Nod (ibid., v. 16). Wherever he wandered, the earth would quake beneath his feet; the animals and the beasts would tremble in fright, and would inquire of each other: “What is this?” And they would whisper: “He is Cain, who murdered his brother, Abel. The Holy One, blessed be He, has decreed concerning him: A fugitive and a wanderer you shall be.” Then they would say to each other: “Let us devour him.” They would gather together to attack, but as they approached, tears would well up in his eyes and he would cry out: Whither shall I go from Thy spirit, or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in the netherworld, behold, Thou art there. If I take the wings of morning and dwell in the uttermost part of the sea, even there would Thy hand lead me and Thy right hand hold me (Ps. 139:7–10).
(Lev. 14:2:) “This shall be the law of the leper.” This text is related (to Prov. 18:21), “Death and life are in the power of the tongue.” Everything depends on the tongue. [If] one is acquitted, he is acquitted for life; [if] one is not acquitted, he is condemned to death. [If] one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah is a tree of life, as stated (in Prov. 3:18), “[Wisdom] is a tree of life to those who take hold of it.” It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4), “A healing tongue is a tree of life.” But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told. (PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a).) Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, as stated (in I Sam. 22:16), “But the king said, ‘You shall surely die, Ahimelech.’” Saul also was killed, [as stated] (in I Chron. 10:13), “So Saul died for the treachery which he had committed against the Lord.” And thus did Saul say (in II Sam. 1:9, to a young man), “Please stand over me and slay me, for death throes have seized me.” [The young man was] the accuser (Gk.: kategoros.) of Nob, the city of priests [against Saul]. Now death throes (shbts) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress), “And you shall make gold brocade (rt.: shbts).” Doeg also was uprooted (shrsh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7), “God will also tear you down for ever; He will seize you, tear you away from your tent, and uproot (shrsh) you from the land of the living. Selah,” [i.e., He will uproot you] from life in the world to come. Who is more severe? One who smites with the sword or [one who] smites with the dart? Say the one who smites with the dart. The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7), “Their tongue is a sharpened dart; it speaks deceit.” It also says (in Ps. 57:5), “people, whose teeth are spears and darts, and whose tongue a sharp sword.” See how harmful slander is, in that it is more harmful than adultery, shedding blood and idolatry. (M. Pss. 52:2.) Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife), “then how shall I do this great evil and sin against God?” Of shedding blood it is written (in Gen. 4:13), “My sin is greater than I can bear.” Of idolatry it is written (in Exod. 32:31, with reference to the golden calf), “Alas, this people has sinned a great sin.” But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), or "great" (in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4), “The Lord shall cut off all flattering lips, [every] tongue speaking great things (in the feminine plural).” It is therefore stated (in Prov. 18:21), “Death and life are in the power of the tongue.” [Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Do not say, “Since I have license to speak, I am therefore speaking whatever I want.” See, the Torah has already warned you (in Ps. 34:14), “Keep your tongue from evil [and your lips from speaking deceit].” Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the holy spirit proclaims (in Prov. 21:23), “The one who guards his mouth and his tongue guards his soul from trouble (tsarot).” Do not read this as “from trouble.” Instead [read it as], "from leprosy (tsar'at).” Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Slander is so harmful that one does not produce it from his mouth without denying the Holy One, blessed be He. (M. Ps. 52:2.) Thus it is stated (in Ps. 12:5), “Those who say, ‘By our tongues we shall prevail; our lips are with us, who is to be our Lord?’” The Holy One, blessed be He, as it were, cried out against those who speak slander (in Ps. 94:16), “Who will stand for Me against evildoers…?” Who can stand against them? And who will stand against them? Geihinnom? But Geihinnom also cries out, “I am unable to stand against them.” [Then] the Holy One, blessed be He, said, “I [will come at them] from above and you (Geihinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below.” Thus it is stated (in Ps. 120:4), “Sharp darts of the warrior along with burning coals of broom wood.” The Holy One, blessed be He, said to Israel, “Do you want to be delivered from Geihinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come.” Thus it is stated (in Ps. 34:13), “Who is the one who desires life….” And it is [then] written (in vs. 14), “Keep your tongue from evil and your lips from speaking deceit […].” Thus it is stated (in Lev. 14:2), “This shall be the law of the leper,” to teach you that one who speaks slander will have blemishes come to him, as it is stated, “This shall be the law of the leper (metsora'),” [i.e.] the one who proclaims evil (motsi' ra') (Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1.) will find evil, in that he will have leprosy come upon him. See what is written about Miriam (in Numb. 12:1), “Then Miriam and Aaron spoke against Moses.” Therefore (in vs. 10), “then Aaron turned unto Miriam, and there was [Miriam] with leprosy like the snow.” What is written elsewhere (in Deut. 24:9)? “Remember what the Lord your God did to Miriam […].” And is it not all the more so? For if Miriam had this happen, when she only spoke against her beloved brother when he was absent (I.e., she spoke privately to Aaron with no desire to be hostile to Moses. Cf. Sifre, Numb. 12:1 (99:2).) and was only intending to return him to his wife, how much the more so in the case of one who utters slander against his colleague? What is written above on the matter (in Deut. 24:8)? “Take care with the plague of leprosy [to watch diligently and do according to all that the priests and Levites shall teach…].” So the hand of the Holy One, blessed be He, also afflicted with it Aaron, who was high priest. Thus it is stated (in Numb. 12:9), “And the anger of the Lord was kindled against them, [i.e.] against Aaron and against Miriam.” Aaron, however, was healed immediately; but Miriam, after seven days, as stated (in Numb. 12:15), “So Miriam was shut up [outside of the camp] for seven days.” Ergo (in Lev. 14:2), “This shall be the law of the leper (metsora').” The one who proclaims evil (motsi' ra') is the one who finds evil (motse' ra'). And thus you find with the primeval serpent, because he spoke slander [to Eve] against his Creator, for that reason he became leprous. (Cf. Gen. R. 19:4.) What did he say? R. Joshua ben Levi said (citing Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil.’ He said to her, ‘Every artisan hates his fellow [artisan]. (The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6.) Now when [the Holy One, blessed be He,] wanted to create His world, He ate from this tree. So he created His world. You [two] also eat from it. Then you will be able to create like Him.’ The Holy One, blessed be He, said to [the serpent], ‘You have spoken slander. Your end is to be stricken with leprosy.’” It is so stated (in Gen. 3:14), “So the Lord God said unto the serpent, “Because you have done this, more cursed shall you be than all the beasts of the field.” With what did he curse ('araroh) him? With leprosy. Now a curse can only be leprosy, since it is stated (in Lev. 13:52), “for it is a malignant (mam'eret) leprosy.” (The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13.) R. Huna said in the name of R. Joshua ben Levi, “The scales which are on the snake are his leprosy.” (Gen. R. 20:4.) And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured. (Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1.) Thus it is stated (in Gen. 3:14), “more cursed shall you be than all the beasts.” From here [we learn] that they all shall be healed, but [the serpent] shall not be healed. People shall be healed, as stated (in Is. 35:5), “Then the eyes of the blind shall be opened….” It is also [written about] the wild beasts and the cattle (in Is. 65:25), “The wolf and the lamb shall feed together, and the lion like the ox shall eat straw, but the serpent's food shall be dust”; as he will never be healed, because he [was the one who] brought all mortals down to the dust. And what caused him to have [this punishment]? [It happened] because he had spoken slander.
Another thing to consider is the matter of the redoubtable tongue. As it is written in Proverbs 18:21, "Death and life are in the power of the tongue," meaning that everything depends on the tongue. If a person seeks to speak evil, he should say nothing, and if he seeks to speak good, he should speak up. Therefore, one should not say, "Since I have the authority, I will speak whatever I want." The Torah has already warned us and said in Psalm 34:14, "Keep your tongue from evil." And if you say that you lose nothing by doing so, beware, for the Holy Spirit cries out and says in Proverbs 21:23, "He who guards his mouth and his tongue, guards his soul from troubles." Another point is that death and life are in the power of the tongue. See how difficult it is to remove evil speech from one's mouth, to the extent that a person denies it altogether, as it is said in Psalm 12:5, "Who said, 'With our tongue we will prevail; our lips are with us—who is master over us?'" And who can stand against them in Gehenna? As it were, the Almighty shouts out to those who speak evil and says in Psalm 94:16, "Who will rise up for me against the wicked?" And who can withstand them in Gehenna? And even Gehenna itself says to Him, "I am unable." And the Holy One, blessed be He, replies to her, "I am above and you are below," as it says in Psalm 120:4, "Sharp arrows of the mighty with coals of the broom tree." The Almighty said to Israel, "If you want to be saved from Gehenna, distance yourselves from evil speech, and you will merit the World to Come," as it is said in Psalm 34:13, "Who is the man who desires life?" Our Rabbis said that there was a story about a peddler who was traveling around the towns of Tzefuria, and so on. Another point is that death and life are in the power of the tongue. The livelihood of figs: if one eats without blessing, it is death in the power of the tongue; if one eats and blesses, it is life in the power of the tongue. Everything depends on the tongue. "If one merits the Torah, one merits life, as the Torah is called the Tree of Life. As it is written (Proverbs 3:18), 'She is a tree of life to those who grasp her.' And the Torah is a remedy for the tongue, as it is written (Proverbs 15:4), 'A soothing tongue is a tree of life.' Therefore, one who speaks negatively about others is endangering lives. Come and see how severe the sin of speaking negatively is, greater even than idol worship, sexual immorality, and murder. For it is written that with these three sins, it is written 'great' and in regards to speaking negatively it is written 'great transgressions.' The tongue speaks of great things, etc. Concerning idol worship, it is written (Exodus 32:31), 'Please, this people has committed a great sin.' Concerning sexual immorality, it is written (Genesis 39:9), 'How can I commit this great evil and sin against God?' Concerning murder, it is written (Genesis 4:13), 'My punishment is too great to bear.' I have come to inform you that speaking negatively is more difficult than these three sins. Another matter is that one who kills a person, only kills one soul. But one who speaks negatively kills three: the one who speaks, the one who is spoken about, and the one who listens. And where do we learn this? From the concern expressed by Doeg, who spoke negatively about Ahimelech before Saul, and three were killed: Saul, who accepted his words, Ahimelech, who was spoken about, and Doeg, who spoke. And how do we know this? From the verse that states concerning Saul, 'So Saul died for his unfaithfulness which he had committed against the Lord, because he did not keep the word of the Lord, and also because he consulted a medium for guidance' (1 Chronicles 10:13), and concerning Ahimelech, it is written (1 Samuel 22:16), 'Ahimelech died, and his father's household.' And concerning Doeg, it is stated that he was driven from the world, as it is written (Psalm 52:9), 'I will forever praise You for what You have done; in Your name I will put my trust, for Your faithful ones have sought refuge in You.' From the life of the world. And who caused this? Negative speech, as it is written concerning Doeg, who informed Saul."
Cain spake before the Holy One, blessed be He: Sovereign of all the worlds ! "My sin is too great to be borne" (Gen. 4:13), for it has no atonement. This utterance was reckoned to him as repentance, as it is said, "And Cain said unto the Lord, My sin is too great to be borne" (ibid.); further, Cain said before the Holy One, blessed be He: Now will a certain righteous one arise on the earth and mention Thy great Name against me and slay me. What did the Holy One, blessed be He, do? He took one letter from the twenty-two letters, and put (it) upon Cain's arm that he should not be killed, as it is said, "And the Lord appointed a sign for Cain" (Gen. 4:15). The dog which was guarding Abel's flock also guarded his corpse from all the beasts of the field and all the fowl of the heavens. Adam and his helpmate were sitting and weeping and mourning for him, and they did not know what to do (with Abel), for they were unaccustomed to burial. A raven (came), one of its fellow birds was dead (at its side). (The raven) said: I will teach this man what to do. It took its fellow and dug in the earth, hid it and buried it before them. Adam said: Like this raven will I act. He took || the corpse of Abel and dug in the earth and buried it. The Holy One, blessed be He, gave a good reward to the ravens in this world. What reward did He give them? When they bear their young and see that they are white they fly from them, thinking that they are the offspring of a serpent, and the Holy One, blessed be He, gives them their sustenance without lack, as it is said, "Who provideth for the raven his food, when his young ones cry unto God, and wander for lack of meat" (Job 38:41). Moreover, that rain should be given upon the earth (for their sakes), and the Holy One, blessed be He, answers them, as it is said, "He giveth to the beast his food, and to the young ravens which cry" (Ps. 147:9).
Rabbi Yehuda and Rabbi Yehoshua ben Levi, Rabbi Yehuda says: Repentance accomplishes half and prayer accomplishes it all. (Repentance can partially reverse a harsh heavenly decree against a person, and prayer can reverse it in its entirety. ) Rabbi Yehoshua ben Levi said: Repentance accomplishes it all and prayer accomplishes half. According to Rabbi Yehuda bar Rabbi, repentance accomplishes half. From whom do you derive it? It is from Cain. An edict was decreed against him. Once he repented, half of the edict was withheld from him. From where is it derived that he repented? As it is stated: “Cain said to the Lord: My iniquity is too great to bear” (Genesis 4:13). From where is it derived that half the edict was withheld from him? That is what is written: “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Restless and itinerant” (Genesis 4:14) is not written here, but rather, “in the land of Nod, east of Eden.” (The edict was that he would be exiled, would never find respite in one place and would continuously wander. After repenting, although he was exiled, he did not continuously wander. ) Another matter, “Cain departed” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He flung his garments behind him and departed, as one who deceives the One On High. (He flung his garments over his shoulder as though intending to begin his ongoing wandering. In reality though, he had no intention of doing so. ) Rabbi Berekhya said in the name of Rabbi Ilai bar Shemaya: He departed like one who is deceiving and misleading his Creator. (According to both these opinions, Cain did not repent.) Rabbi Huna said in the name of Rabbi Ḥanina bar Yitzḥak: He departed joyously, just as it says: “Behold, he, too, is departing to meet you and he will see you and rejoice in his heart” (Exodus 4:14). When he departed, he encountered Adam the first man. [Adam] said to him: ‘What happened in your trial?’ He said: ‘I repented and was granted a compromise.’ When Adam the first man heard this, he began slapping his face. He said to him: ‘The power of repentance is so great and I did not know?’ At that moment, Adam the first man recited: “A psalm, a song for the Sabbath day” (Psalms 92:1). (Shabbat is expounded to mean the day of repentance [teshuva]. The following verse: “It is good to praise [lehodot] to the Lord,”– lehodot is expounded to mean to recite confession [vidui].) Rabbi Levi said: This psalm, Adam the first man recited it. According to the opinion of Rabbi Yehuda ben Rabbi, who said: Prayer accomplishes it all, from whom do you derive it? It is from Hezekiah. Hezekiah’s primary reign was only fourteen years. That is what is written: “It was in the fourteenth year of King Hezekiah” (Isaiah 36:1). (As described in the continuation of the narrative (Isaiah chapter 38), Hezekiah became gravely ill at that time and God stated that he would die. ) Due to his prayer, fifteen years were added for him, as it is stated: “I am adding fifteen years to your days” (Isaiah 38:5). According to the opinion of Rabbi Yehoshua ben Levi, who said that repentance accomplishes it all, from whom do you derive it? It is from the people of Anatot, as it is stated: “Therefore, so said the Lord…the young men will die by the sword” (Jeremiah 11:22). Since they repented, they were privileged to be recorded in the genealogical record, (This is the record of those returning to Zion from Babylon. Since they were listed, it is clear that they had not been killed previously. ) as it is stated: “The people of Anatot, one hundred and twenty-eight” (Nehemiah 7:27). And if you do not derive it from the people of Anatot, derive it from Konya: “Is this [man Konya] a spurned, broken idol [etzev]? [Is he an unwanted vessel? Why have they been cast, he and his descendants, and thrown into the land that they did not know?]” (Jeremiah 22:28). Rabbi Abba said: Like a bone with marrow, that once it is shattered nothing of value remains. (All the bone marrow has been removed.) Rabbi Ḥelbo said: Like the wicker basket of dates that when you empty it, nothing of value remains, “is he an unwanted vessel?” Rabbi Ḥama bar Ḥanina said: Like chamber pots. Rabbi Shmuel bar Rabbi Yitzḥak said: Like the receptacles of bloodletters. Rabbi Zeira said: ‘I heard something on this from Rabbi Shmuel bar Rabbi Yitzḥak, who would expound about this, but I do not know what it was.’ Rabbi Aḥa Arikha said: ‘Perhaps it was this: “Write this man childless, a man who will not succeed in his days”’ (Jeremiah 22:30). He said to him: ‘Yes, in his days he will not succeed, but he will succeed in the days of his son.’ (Although he was initially decreed childless, it is inferred from the conclusion of the verse – “for no man of his offspring shall be accepted to sit on the throne of David and to rule again in Judah” – that he would have children.) Rabbi Aḥa and Rabbi Avin bar Binyamin in the name of Rabbi Abba: Great is the power of repentance, and it voids an edict and voids an oath. An oath, as it is stated: “As I live, the utterance of the Lord, for if Konya, son of Yehoyakim, [king of Judah, would be a signet ring upon My right hand, then from there I would sever you]” (Jeremiah 22:24). It voids an edict: “Write this man childless, a man who will not succeed in his days,” and it is written: “The sons of Konya, Asir, She’altiel his son” (I Chronicles 3:17); Asir, because he was in prison [beit haasurim]; She’altiel, because the kingdom of the house of David was planted [hushtela] from him. (The verse is interpreted to mean that Konya, also called Asir, begot a child, She’altiel, while imprisoned. ) Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, this is the Holy One blessed be He, who bound Himself with an oath. She’altiel, because God consulted with His supernal court to annul His oath. According to the opinion of Rabbi Yehoshua ben Levi, who said that prayer accomplishes half, from whom do you derive it? It is from Aaron, as initially an edict was decreed against him, as it is stated: “The Lord was very angry with Aaron to destroy him [and I prayed for Aaron, too, at that time]” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Destruction is nothing other than the eradication of children, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). Since Moses prayed on his behalf, half the edict was withheld from him; two [of Aarons sons] died and two remained. That is what is written: “Take Aaron, and his sons with him.”
How great is the power of lashon hara, which is over and against three grave transgressions, as stated in Arachin 15b. And in Midrash Shocher Tov: "The school of R. Yishmael taught: 'All who speak lashon hara mount iniquity over and against three transgressions: idolatry, illicit relations, and the spilling of blood, it being written here (Psalms 12:4): 'the tongue that speaks "great" [i.e., slanderous] things'; but, in respect to idolatry (Shemoth 32:31): 'I pray you — this people has sinned a great sin'; in respect to illicit relations (Bereshith 39:9): 'And how shall I do this great evil?'; in respect to the spilling of blood (Ibid. 4:13): 'My sin is too great to bear'" — whence [("things" - plural)] it is derived that lashon hara is severer than these three sins." Another explanation: One who kills a man kills only one soul; but one who speaks lashon hara kills three: the speaker, the accepter, and the one spoken about. Whence do you derive this? From Doeg, who spoke lashon hara about Achimelech before Saul, and the three of them were killed: Saul, who accepted it; Achimelech, who was spoken about; and Doeg, who spoke it. Saul, who accepted it, viz. (I Samuel 31:6): "And Saul died, etc."; Achimelech, who was spoken about, viz. (Ibid. 22:16): "Die, shall you die, Achimelech"; and Doeg, who spoke it, who was driven out of the world [to come], viz. (Psalms 52:7): "G-d also will destroy you forever" from life in the world [to come]. And what caused this? Lashon hara.
The second: "Who bears iniquity" - and behold, this is greater than the previous. As behold, a man does not do an iniquity without creating a destructive spirit (mashchit); as it is learned (Avot 4:11), "One who transgresses a single iniquity acquires a single prosecutor." And behold, this prosecutor stands in front of the Holy One, blessed be He, and says, "X made me." And no creature exists in the world except from the flow of the Holy One, blessed be He - and behold, this destructive spirit that stands in front of the Holy One, blessed be He, from what does he exist? It would be logical that the Holy One, blessed be He, would say, "I do not nourish destructive spirits - he should go to the one that made him and be sustained from him." And the destructive spirit would go down immediately and take his soul, excise him or have him punished according to his punishment - until this destructive spirit is nullified. But the Holy One, blessed be He, does not do this; but He rather bears and tolerates the iniquity - and [just] as He nourishes and sustains the whole world, [so too] does He nourish and sustain this destructive spirit until there be one of three things: Either the sinner repents and he finishes him and nullifies him with his mortifications; or that the righteous Judge nullifies him with afflictions and death; or [that the sinner] goes to Geihinom and he pays his debt there. And that is [the meaning of] that which Kain said (Genesis 4:13), "Is my iniquity too great to bear?" And the Sages, may their memory be blessed, explained it (Midrash Tanchuma, Bereshit 9), "You tolerate the whole world" - meaning nourish and sustain - "and my iniquity is [so] heavy that you cannot tolerate it" - meaning to sustain it until I repent and repair [it]. If so, behold this is a great trait of tolerance - that He nourishes and sustains an evil creature, that the sinner created, until he repents.
FOR THE INIQUITY OF THE AMORITE IS NOT YET FULL. I have explained the meaning of iniquity in my comments on My punishment is greater than I can bear (Gen. 4:13). (Iniquity at times means punishment. That is its meaning in this verse; i.e., I have not yet finished punishing them (Cherez).) The Amorites are singled out because they were the most powerful of the Canaanite peoples. (Actually this verse refers to all the inhabitants of Canaan.) Behold, the great kings whom Moses slew were Amorites. (Deut. 2:24-36; 4:47. The Bible singles out these kings as being mighty (Weiser).) Furthermore, it was five Amorite kings who united to fight Joshua. (Josh. 10:5.) There are other proofs. (In Scripture that the Amorites were the most powerful inhabitants of Canaan.) Similarly the prophet says concerning the Amorites, Whose height was like the height of the cedars, And he was strong as the oaks (Am. 2:9). Whoever says that Emori (Amorite) comes from the same root as amar (saying) does not contribute anything. (The Midrash interprets the iniquity of the Amorite (avon ha’emori) to mean the sin for saying (avon ha-amirah): O Lord God, whereby shall I know that I shall inherit it. Pesikta Zutarta, Gen. 15:16.)
Our sages of old considered the sin of submitting inter-Jewish disputes to gentile jurisdiction as consisting of a number of violations of the Torah. The author proceeds to illustrate this by means of an example: It is generally admitted that murder is one of the most severe offenses that man can commit and the Torah punishes it severely. It is a facet of the seven Noachide commandments concerning which the Torah wrote that he who spills the blood of a human being will have his own blood spilled by the hands of humans (Genesis 9,6). Sanhedrin 37 points out that by killing a single human being, very often all his potential offspring is also “killed,” i.e. prevented from ever being born. In other words, it is impossible to know the number of potential human beings who are denied life through the murder of a single human being. There was a time when Adam was the only inhabitant of the universe. Had someone, even an animal, killed him at that stage the human race would have been wiped out through a single act of murder. This puts into perspective the famous saying of our sages that anyone who kills a single human being is viewed as if he had murdered a whole world full of human beings (Sanhedrin 37). The reverse is true of someone who saves the life of even a single person. By doing so, he may be equivalent to saving the entire human race. All of this brings home to you the enormity of the crime of killing a single human being without due process of law. In spite of the severity of the crime of murder, the crime of robbery and desecration of the Holy Name of G’d is considered as even more serious. The sin of murder is subject to forgiveness if the murderer repents truly as we know from Kayin who murdered his brother Hevel and who repented and was forgiven (compare Pirke d'Rabbi Eliezer who takes the words (Genesis 4,13: “my guilt is too heavy to bear” as proof of Kayin’s repentance). Not so the sin of robbery. Repentance does not wipe out the sin of robbery unless the robber had first restored the property in question to the victim. If no restitution is made his sin will never be forgiven. The same applies to the sin of desecrating the name of the Lord. This is a sin more serious than any of those punishable by death at the hands of a human tribunal or even at the hands of G’d, i.e. karet. Our sages (Yuma 86) state that if someone is guilty of a sin for which the death penalty by execution or karet is mandatory (but has not been carried out) and the sinner has repented and Yom Kippur has passed before he died or has been executed, (if there were no witnesses, or similar) then his repentance may achieve a suspended sentence and the afflictions he suffers in this world may eventually wipe out his guilt. If, however, he is guilty of desecrating the name of the Lord, none of these measures will help him achieve atonement. Only his death may eventually atone for his sin. Our sages base this on Isaiah 22,14: “then the Lord of Hosts revealed to my ears; this iniquity shall never be forgiven you until you die.” Anyone who submits inter-Jewish disputes to a gentile tribunal thereby becomes guilty (at least inadvertently) of both the sin of robbery and the sin of desecrating the Lord’s name (whose judges he rejected by implying that G’d’s justice is defective). By going to pagan judges to seek justice one enhances the reputation of pagan religions and their deities in whose name justice is meted out. The Torah (Deut. 32,31 ) has said: “for their Rock is not like our Rock, yet our enemies judge us.” The Torah means: “when our enemies act as our judges.” Anyone who voluntarily chooses non-Jewish courts and has read the passage we cited displays drunkenness and total confusion in his thinking. This is what Isaiah 29,9 had in mind when he spoke of: ”they are drunk but not from wine, they stagger but not from liquor.” People who act in this manner abandon primary pillars of Judaism in the hope of securing or retaining secondary values (the money or property under dispute). This is considered robbery in the true sense of the word. David (Psalms 16,4) had this to say about this kind of behavior: ירבו עצבותם אחר מהרו, “those who have other gods will suffer many afflictions for the sake of mohar, financial gain” (compare Rashi on that verse). Turning to non-Jewish courts is also considered an act of robbery. One commits unknowingly complete robbery if he is awarded money or property by that court. Seeing the recipient of such a reward considers the money so obtained as rightfully his, he will never restore it to the true owner and will remain guilty of this act of robbery. This is why he will never be forgiven. Concerning the word תשים, “you will place,” an unusual word to say the least, this is to teach the judges to whom this paragraph is primarily addressed, to explain the basis for their judgment to the litigants. They have to explain which proof convinced them to rule as they did. Our sages (Sanhedrin 31) say that the word תשים is equivalent to the loser telling the judge: “please write down for me on the basis of which halachah in the Torah you have decided in favor of my adversary.”
Evil gossip is a greater sin than “mere” murder, idolatry or indulging one’s carnal instincts indiscriminately. Proof that it is worse than murder is deduced from Genesis 4,13 where Kayin describes his sin as too severe to endure its burden. It is more serious than indulging one’s carnal instincts with partners forbidden to one as we know from Joseph (Genesis 39,9) who explained the severity of that sin to the wife of Potiphar. It is more serious than idolatry seeing that when Moses described this sin committed by the Jewish people to G’d when they worshipped the golden calf he said: “indeed the people committed a very great sin.” When describing the sin of לשון הרע on the other hand, (Psalms 12,4) David invokes G’d pleading: “may the Lord cut off all flattering lips, every tongue that speaks גדולות, “arrogance.” The commentators understand the plural of the word גדולות in that psalm as describing the sin of abusing the power of the tongue as a “double” sin, i.e. more severe than a single sin such as worshipping idols, for instance. This is why Solomon said that life and death are at the disposal of one’s tongue. Look at what happened to Miriam who was struck with the disease of tzoraat (Numbers 12,1) because she spoke against Moses. What did she do that was so terrible? She spoke to her own brother (Aaron) privately, not within the hearing of Moses nor of anyone else. She was well-intentioned meaning to reunite Moses with his wife whom he had divorced. The Torah describes G’d’s reaction as fierce, and had Moses not interceded on her behalf she would not have been cured. To this day we recite the lines of Deut. 24,9 in which the Torah demands that we remember what Miriam was guilty of and how G’d punished her. You may apply a little logic to see how serious is the ordinary sin of spreading evil gossip when you reflect on what happened to well-intentioned Miriam who had spoken privately to her brother. How will G’d react to people who deliberately besmirch someone’s reputation by the tales they spread about him? Consider what the Torah wrote immediately prior to the reminder to remember what G’d did to Miriam (Deut. 24,8) The Torah writes: “beware of the tzoraat affliction, be very careful and act according to everything the priests and Levites teach you.” Even Aaron, who was the High Priest, (and had not said a word) was struck with that affliction seeing that the Torah said that G’d was angry “at them,”‘ i.e. not merely at Miriam. Aaron was healed immediately, seeing his was the lesser sin as he had not said anything, had only listened without admonishing Miriam. We know that Aaron must have been cured immediately as the Torah only writes of Miriam having been quarantined outside the camp for seven days delaying the Israelites’ journey during that period (Numbers 12,15). You will also find that the original serpent, the first creature ever to engage in slander against its Creator, was struck with tzoraat as the Torah reports G’d saying to the serpent “because you have done this, etc., you are cursed” (Genesis 3,14). The curse consisted of the serpent being afflicted with tzoraat. Our sages derive this from the expression צרעת ממארת היא in Leviticus 13,52. On these words Rav Hunna quoted a comment by Rabbi Joshua ben Levi who said that the scales on the skin of the snake are a form the tzoraat took when it afflicted the serpent (compare Bereshit Rabbah 20,4). This was not the full extent of the serpent’s punishment. We have a tradition that in the world to come (after the resurrection), people who suffered from diverse deformities while on earth the previous time will be resurrected as completely healthy and with unblemished bodies. The snake will be the only exception to this rule. Seeing that Isaiah wrote (Isaiah 35,6): ”then the lame shall leap like a deer, and the tongue of the dumb shall shout aloud,” the prophet prophesies resurrection of the beasts mentioning that domesticated beasts and lions will graze together; however the snake will still have to eat dust as it will never be cured from its affliction (compare Isaiah 11,6). The reason is that the serpent through its use of the tongue dragged man into the dust, (caused his mortality, Tanchuma Metzora 2).
כי לא שלם עון האמורי עד הנה, the time when the Emorite is due for punishment will not be until then. G'd is very patient with sinners, giving them a great deal of time to mend their ways. The punishment for sin is called עון, as we know already from Kayin (Genesis 4,13) who said of the punishment for his having murdered Hevel, his brother, גדול עוני מנשוא, "my punishment is too great for me to endure." We also find that the word חטאת is used both as sin and as atonement for sin, just as the word עון sometimes means "sin," and sometimes "punishment." Compare Zecharyah 14,19 זאת תהיה חטאת מצרים. The reason the Torah singled out the tribe of the Emorite among all the Canaanite tribes is because it was the strongest of those seven tribes. The prophet Amos 2,9 also quotes G'd of having destroyed the Emorite on account of the Jewish people, although the same fate overtook the other Canaanite tribes also.
The fifth division is the permissible and is the speech about what is specific to a person about his business, his livelihood, his food, his drink, his clothing and the rest of what he needs for himself. And it is permissible - it is not beloved or disgusting. Rather, if he wants, he can speak what he wants of it, and if he wants, he will not speak [it]. And with this division, a person is praiseworthy when he minimizes his speaking of it. And the men of ethics have warned about increasing words in it. But the forbidden and the disgusting does not require a warning nor a commandment, as it is fitting to be completely silent from it. However the commanded and the beloved [speech], if a person could speak in it all of his days, it would be good. However one must be careful about two things: The one is that his deeds match his words, as they said, "Pleasant are the words that come out of the mouth of one who does them." And about this matter did he intend in his saying, "And the exposition [of Torah] is not what is essential, but the action." And the sages say to a righteous one that [specifically] he teach the virtues, in their saying, "Expound, and for you it is fit to expound." And the prophet stated (Psalms 33a), "Rejoice, righteous ones in the Lord; for the straight is praise beautiful." And the other matter is terseness and that he make efforts to maximize content with few words and not that the matter be the opposite. And this is what they said (Pesachim 3a), "A man should teach his students in the brief way." And know that songs, that are composed in any language that it be, must be examined for their contents - if they are following the way of speech that we have divided. And indeed, I have clarified this even though it is clear [already], because I have seen elders and and pious men from the people of our Torah when they are at a wine party like a wedding or something else and a person wants to sing an Arabic song - even if the subject of that song is praise of courage or generosity and that is from the division of the beloved, [as well as] when it is in praise of wine - they push it off with every angle of distancing, and it is not permissible according to them to hear it. And when the lyricist sings one of the Hebrew canticles it is not bad in their eyes if it is from the things that we are warned against or which are disgusting. And this is complete foolishness, as speech is not forbidden or extraneous or beloved or disgusting or commanded in its saying because of the language that it is in, but rather because of its content. As if the content of that song is virtue, he is obligated to say it - in any language that it my be. But if the intention of that song is vice in any language that it should be, it is forbidden to say it [- in any language that it should be]. I also have what to add to this: When there are two canticles and they express the same content of arousing the power of desire and praise for it and to rejoice the soul with it - and it is vice and it is from the division of disgusting speech since it enthuses and arouses a trait of vice, as is clarified in our words in the fourth chapter - but one of the two canticles is in Hebrew and one is in Arabic or vernacular; listening to the Hebrew and speaking it is more disgusting to the Torah due to the level of the language, as it is only right to use it for virtues. All the more so if they require to put into it a verse from the Torah or from the Song of Songs about that matter - as then, it goes from the division of the disgusting to the division of the forbidden and what is warned against. As the Torah forbade to make the words of prophecy types of song for vice and disgusting things. And since we have mentioned evil speech in the division of forbidden speech, I saw [fit] to elucidate it and to mention a little of what is mentioned about it. As people are in great blindness about it and it is the great sin that is always in people - and all the more so about what the sages said (Bava Batra 164b) that a person does not escape from tangential evil speech on any day. And who would give that we escape from evil speech itself! And evil speech is the recounting of the evils of a man and his blemishes and the disgracing of a man of Israel in whatever side of disgrace that it be - and even if the disgraced was lacking as was spoken. As evil speech is not that he lie about a man and attribute to him that which he does not do, as that is called putting out a bad name on his fellow. However evil speech is that when he disgraces the disgraces of a person, even about his actions that he truly does, [such] that the speaker sins and the one who hears him sins. They said (Arakhin 15b), "There are three that evil speech kills: the one who speaks it, the one who listens to it and the one they are speaking about." And they said, "The one who listens to it more than the one who speaks it." And tangential evil speech is the mention of the blemishes of a man without clarification. Shlomo said about this matter that sometimes one who mentions the blemishes of a person without clarification shows that he does not have knowledge of that which is understood from his words and that he did not intend this, but rather intended another matter - as he said (Proverbs 26:18-19), "Like a madman scattering deadly firebrands, arrows, is one who cheats his fellow and says, 'I was only joking.'" And one of the sages from among the wise ones already praised in a large group the writing of a scribe that he showed him; and the rabbi condemned the act of the praiser and said (Mishnah Arakhin 3:5), "Go and stop your evil speech." [He meant] to say that you are causing his disgrace with your praise of him in the large group. As from them is one who loves him and one who hates him, and his enemy will be forced to mention his blemishes and his evils when he hears his praises. And that is an extreme distancing from evil speech. And the language of the Mishnah (Mishnah Arakhin 3:5) is "the judgment against our ancestors in the wilderness was sealed only because of their evil speech" - meaning to say the matter of the scouts about which it was stated (Numbers 13:32), "And they put out slander of the land." And they, peace be upon them, said (Arakhin 15a), "And if these that only put out a bad name on trees and stones become liable for what they became liable, how much more is it so for someone who speaks about the disgrace of his fellow!" And this is the language of the Tosefta (Talmud Yerushalmi Peah 1:1): For three sins is there retribution to a person in this world and he does not have a share in the world to come - idolatry, sexual immorality and murder; and evil speech corresponds to all of them [together]. And they said in the Gemara (Arakhin 15b) [that] with idolatry comes the expression, 'the big' - and that is its stating (Exodus 32:31), "Alas, this people is guilty of a big sin." And with the sin of sexual immorality also comes the expression, 'the big' - and that is its stating (Genesis 39:9), "and how can I do the big evil, this one." And with the sin of murder also comes the expression, 'the big' - and that is its stating (Genesis 4:13), "Is my sin too big to carry?" But with evil speech comes the expression 'the big ones' (plural)." [It] means to say that it corresponds to the three of them [together] - and that is its stating (Psalms 12:4) "tongue speaking big things.'" And they spoke about this unsettling sin very much. And the end of that which is said is that "Anyone who speaks evil speech denies the fundamental [faith], as it is stated (Psalms 12:5), 'They say, "By our tongues we shall prevail; with lips such as ours, who can be our master?"'" Indeed, I have said a little of what they said about this sin; even though I have written at length, in order that a man distance himself from it with all of his ability and make his intention to be quiet - meaning to say from this division of speech.
[165] One of the foolish who saw to what a pitch of misery free licence to sin leads said boldly, “That I should be let free is the greater indictment” (Gen. 4:13). For it is a terrible thing that the soul, so wild as it is by nature, should be suffered to go unbridled, when even under the rein and with the whip in full play it can hardly be controlled and made docile.
[141] Let what we have said on this passage suffice: let us investigate the words that follow. They are these: “And Cain said to the Lord, The charge to which abandonment exposes me is too great” (Gen. 4:13). The character of this cry will appear from a comparison of like cases. If the helmsman should abandon a ship at sea, must not all arrangements for sailing the ship go wrong? Again, if a charioteer quit a horse-chariot during a race, does it not necessarily follow that the chariot’s course will lose all order and direction? And again, when a city has been abandoned by rulers or laws—and of course rulers are living tables on which laws are inscribed—does not that city become a prey to two very great evils, anarchy and lawlessness?
What is the meaning of the curse, "You shall be groaning and trembling upon the earth?" (Genesis 4:13).
What is the meaning of Cain saying, "My punishment is too great for you to dismiss me?" (Genesis 4:12). In truth there is not misery greater than to be deserted and despised by God; for the anarchy of fools is cruel and very intolerable; but to be despised by the great King, and to fall down as an abject person cast down from the government of the Supreme Power is an indescribable affliction.
With regard to forbidden sexual relations it is written that when Potiphar’s wife attempted to seduce Joseph he responded: “How can I do this great wickedness, and sin against God” (Genesis 39:9). With regard to bloodshed it is written, after Cain murdered his brother: “And Cain said to the Lord: My punishment is greater than I can bear” (Genesis 4:13). The Torah describes each of these three cardinal sins with the word “great” in the singular, whereas malicious speech is described with the plural term “great things,” indicating that it is equivalent to all three of the other transgressions together.
Apropos Manasseh’s repentance, the Gemara cites that the Sages taught in a baraita: Three came with a demand, and these are they: Cain, Esau, and Manasseh. Cain came with a demand, as it is written: “My sin is too great to bear” (Genesis 4:13). Cain said before God: Master of the Universe, is my transgression greater than the transgression of the 600,000 who are destined to sin before You with the Golden Calf, and You will nevertheless forgive them? There should be atonement for my transgression as well. Esau came with a demand, as it is stated: “Have you but one blessing, my father?” (Genesis 27:38). With regard to Manasseh, initially he called to multiple gods, and his prayers were not answered, and ultimately he called to the God of his forefathers with the demand: If God does not answer my prayer, then apparently all the gods are equal to the God of my forefathers.
Kayin said to Adonoy, My sin is too great to bear.
And Kain said before the Lord, My sins are greater than can be borne. Nevertheless there is power before Thee to absolve and forgive me.
And Kain said before the Lord, More heavy is my rebellion than can be borne (away). Yet is there power before Thee to forgive it.
| הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כׇל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃ | 14 J | Since You have banished me this day from the soil, and I must avoid Your presence and become a restless wanderer on earth—anyone who meets me may kill me!” |
A person may spend his life as a “fugitive and a wanderer” (Genesis 4:14) and at times he may come to places which are very far from God — the homes of the wicked, or even the homes of heathens. Even so a Jew has the power to elevate all these places to God. He should simply do his part and bring himself as close as he can to God regardless of where he may be (II, 76).
והיה כל מוצאי, וגו, “and anyone who will encounter me (in my exile will feel free to kill me;”) I will not even be able to atone while in exile.
[AND FROM THY FACE SHALL I BE HID.] All the world is full of God’s glory. Nevertheless, there are places more receptive to God’s power, and His might is seen there.
The word "מוצאי" in Genesis 4:14 means "my banishment" or "my exile". In the Talmudic interpretation, it is explained as "For the righteous, [God] showed them the place of their burial, but for the wicked, he did not; rather, it is said of them: 'my exile is too great to bear'." This is why the sages said to those on the right, "Hold the cup of life," and to those on the left, "Hold the cup of suffering." This is the meaning of the verse "whoever finds me will kill me."
ומפניך אסתר, “and I have to hide from Your countenance.” It is possible to understand the meaning of the word ומפניך, as “from Your presence” i.e. from the place where Your presence is manifest, from Mount Moriah This would prove that Adam lived near Mount Moriah and that his children lived there also. In that event, we would have to understand the words of our verse as follows: הן גרשת אותי היום מעל פני האדמה הקדושה כדי שאסתר מפני“ here You have expelled me this day from the holy site on earth in order that I have to hide from Your presence.” Anyone who has been expelled from the presence of G’d is considered as נסתר, “in hiding,” as he is under the domain of other forces (horoscopes, etc.). David mentioned this in Samuel 26,19 כי גרשוני היום מהסתפח בנחלת ה' לאמר לך עבוד אלוהים אחרים, “for they have driven me out today, so that I cannot have a share in the Lord’s possession but am told: ‘go and worship other gods.’”
Another way of explaining the above words by Kayin is this: “seeing You have decreed upon me that You hide Your face from me when You told me “be a vagrant and a wanderer on earth,” this mean that exile of either an individual or a nation is an indication that G‘d has turned His countenance away from such an individual or such a nation. It means that such an individual or nation is no longer under the supervision of the Creator. Kayin’s anguished outcry was: “if this is so, what hope is there left for me? I am now at the mercy of every single creature!”
והיה כל מוצאי יהרגני, “and anyone who will find me will feel free to kill me.” Kayin was terrified of G’d’s curse and he was aware that those who praise the Lord would inherit the earth whereas those that curse Him would be cut off. This is why he was afraid for his own life both regarding any obstacles that he might encounter or regarding a plague that might strike him. He was also afraid that even animals would kill him.
הן גרשת אותי...מעל פני האדמה, a reference to the soil of Eden, near the garden, where his father and mother had taken up residence. This is what the Torah had meant with the words לעבוד את האדמה אשר לקח משם, “to work the soil from which he had originally been taken.” (3,23)
ומפנך אסתר, “and I have to hide from You, seeing that You are angry at me and have hidden Your face from me. I am in a position where everybody will be entitled to kill me, seeing You have withdrawn Your protection from me. Even the wild beasts will be entitled to kill me as I am forced to roam around a fugitive on earth.” In Bereshit Rabbah 22,11 Kayin’s complaint is “yesterday You expelled my father, and now You expel me. Am I supposed to hide from You, how could I?”
והיה כל מוצאי יהרגני, the fact that anyone who finds me is legally entitled to kill me makes my punishment much more severe than You, G’d, have told me.
Behold, You have banished me this day from the face of the land. The ground no longer accepts me, and I feel as though the land is burning beneath my feet. Consequently, I cannot settle anywhere. And from Your face shall I be hidden. How will I be able to present myself before You? Cain was warned that sin crouches at the entrance (4:7). Now, after allowing sin to control him to such an extent that he killed his brother, he was too ashamed to bare his face before God. I shall be restless and itinerant on the earth, and anyone who finds me will kill me. I am now exposed to all the dangers of the world. I will find no security anywhere on earth; I cannot even take shelter in Your presence, and I am unprotected from other living creatures. Cain’s statement expresses the loneliness of a murderer, who feels that the entire world despises him.
(2) After that, Moses refers to the severe nature of the sin as evidenced by the type of punishment decreed. The sin is described in six stages. A) At the end of forty days on the mountain, at the very moment when my stay on the mountain was being crowned with success by my receiving the tablets, the most grievous sin was committed. B) The people not only worshipped a golden calf, but they had fashioned it themselves; it had not even existed previously. C) The punishment decreed, collective destruction, indicates how seriously the sin was viewed. D) The facts, when I saw them, were every bit as terrible as what G'd had told me while I was still on the mountain. I smashed the tablets; they did not drop from my hands. E) The effort needed to obtain forgiveness, included forty days without food or drink.
I will always make mention of the deeds which are remembered and kept in these days. The serpent that crept out from among the poisonous reptiles, his abhorring will I mention for fierce condemnation. The thorn that sprouted from briar and bramble rolled on and whirled from generation to generation. I will make mention of Esau, who by his wickedness made his father purblind; let not his sin against his mother be blotted out! For he cast off all pity, tearing his mother’s body, that she who conceived him shall no longer enjoy amorous rapture. For his grandson (Amalek) was reserved the sinful machination, frantically to wage war against those who ate the heavenly bread. He traversed a distance of four hundred PARASANG to spread his net. From Seir he journeyed and hid a trap, shame fully to mutilate those who were faint and weary. Resenting the transfer of his birthright, he intended to destroy and to sell the holy flock into everlasting slavery. His infamy is engraved with an iron pen, that he be the first of the nations to be branded with “Remember!” The Almighty was mindful of Abraham who divided his forces by night, when He caused the wicked root and branch to fall on slippery ground.
“Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). “Cain said to the Lord: “Is my iniquity too great to bear?” (Genesis 4:13). You bear the upper worlds and the lower worlds, but You are unable to bear my transgression? Another matter, My iniquity is greater than Father’s. Father violated a lesser commandment and was expelled from the Garden of Eden. This [what I have done] is the severe transgression of bloodshed, all the more so that my iniquity is great. (Cain was not questioning the punishment. Rather, he was confessing his sin.) “Behold, You have banished me today from the face of the land and from Your face shall I be hidden, and I will be restless and itinerant on the earth and anyone who finds me will kill me” (Genesis 4:14). “Behold, You have banished” – yesterday You banished Father, (Hence “have banished,” in the past tense.) and today you are banishing me; “Behold, You have banished me today.” Can I possibly be hidden from Your face, being restless and itinerant on the earth…?
R. Alexandri said in the name of R. Chiya b. Abba: "The miracle that is done for a sick person is much greater than the miracle wrought unto Chanania, Mishael and Azariah; for, at the miracle of Chanania, Mishael and Azariah it was an ordinary lire that could be quenched by all; but the fire that is within a sick person is a heavenly fire and can not be quenched." A. Alexandria said further in the name of R. Chiya b. Abba, according to others in the name of R. Joshua b. Levi: "As soon as the end of a man approaches, everything rules over him, as it is said (Gen. 4, 14) It will come to pass that everyone who findeth me will slay me." Raba said that we infer it from the following (Ps. 119, 91) They stand this day according to Thine ordinances; for all things are Thy servants. The Rabbis related to Rabba b. Shila that a certain tall man died while riding on a little mule, and as he approached the bridge the mule became wild and threw him off into the river, which caused his death. Rabba b. Shila applied to that man the above-quoted passage. They stand, this day, etc. Samuel saw how a snake was carried upon the back of a frog to enable it to pass a stream and bit a person who died of the bite. Samuel applied to that man the above quoted passage. They stand, etc.
"You shall be aware," etc., R. Juda b. Chiya said: "Infer [from the verse cited in the Mishnah) that Cain made wounds and bruises on the body of his brother Abel, as he did not know by what member the soul departed until he reached his neck." R. Juda said again in the name of R. Chiya: "From the very day when the earth opened its mouth to receive the blood of Abel, it has not again opened, as it is said (Is. 24, 16) Frum the edge of the earth, etc. Hence it reads from the edge, but not from the mouth. Hezekiah, his brother, however, raised the following objection (Num. 26, 32) And the earth opened her mouth, etc. And he answered: "It opened for a bad cause, but not for a good cause." R. Juda said again in the name of R. Chiya: "Exile atones for every thing, for it is said (Ib. (Gen. 6, 14) And I shall be a fugitive and a vagabond on the earth, and at last it is written: And he dwelt in the land of Nod (only a vagabond)."
(Gen. 21:1:) THEN THE LORD VISITED SARAH. Let our master instruct us: What is meant by abuse? (Tanh., Gen. 4:14; PR 42:1 ; cf. BM 58b (bar.)) Thus have our masters taught: It is forbidden for someone to abuse his neighbor. (According to BM 4:10:) LET HIM NOT SAY: HOW MUCH DOES THIS COST? IF HE DOES NOT INTEND TO BUY. IF SOMEONE HAS REPENTED, ONE SHOULD NOT ABUSE HIM AND SAY TO HIM: REMEMBER YOUR FORMER DEEDS. IF SOMEONE IS A DESCENDANT OF PROSELYTES, ONE SHOULD NOT SAY TO HIM: REMEMBER THE CONDUCT OF YOUR ANCESTORS; just look at < the meat of the > pig stuck between their teeth. The Holy One said to them: It is enough for you to be like me. When I, as it were, created my world, I did not desire to abuse creation. So I did not publicize to those coming into the world from what tree the first Adam had eaten. (Thus God even avoided abusing a tree.) Come and see: Whoever abused his companion was punished from the start. But Sarah abused herself; so she received her reward. She said to Abraham (in Gen. 16:2): PLEASE LOOK AT HOW THE LORD HAS RESTRAINED ME FROM BEARING! The Holy One said to her: You have abused yourself. By your life, I am visiting you through the very language that you have spoken. You said: RESTRAINED. What is written elsewhere (in Gen. 20:18)? FOR THE LORD HAD COMPLETELY RESTRAINED EVERY WOMB < IN THE HOUSE OF ABIMELECH, DUE TO THE WORD OF ABRAHAM'S WIFE, SARAH >. The Holy One said: When Abraham prayed to me about the wicked Abimelech, I was filled with compassion for him. Behold, I am visiting Abraham along with him. Where it is stated (in Gen. 20:17): AND GOD HEALED ABIMELECH, HIS WIFE, AND HIS FEMALE SERVANTS SO THAT THEY BORE. What is written after that (in Gen. 21:1)? THEN THE LORD VISITED SARAH.
Behold, Thou hast driven me out this day from the face of the land … and the Lord said unto him: “Therefore, whosoever slayeth Cain, vengeance shall be taken on him sevenfold.” and the Lord set a sign for Cain (Gen. 4:14–15). There are some who say that the word “Sabbath” was placed as a sign upon his countenance, as it is said: My Sabbaths, for it is the sign between Me and you, throughout your generations (Exod. 31:13), and that just as the Sabbath pleaded in behalf of Adam, (The Sabbath pleaded with God to spare Adam’s life lest the glory and the sanctity of the Sabbath be impaired by his death.) it pleaded in behalf of Cain. Others, however, insist that He fastened a horn upon his forehead. (Bereshit Rabbah lists seven signs placed on Cain.)
Rabbi Yehuda and Rabbi Yehoshua ben Levi, Rabbi Yehuda says: Repentance accomplishes half and prayer accomplishes it all. (Repentance can partially reverse a harsh heavenly decree against a person, and prayer can reverse it in its entirety. ) Rabbi Yehoshua ben Levi said: Repentance accomplishes it all and prayer accomplishes half. According to Rabbi Yehuda bar Rabbi, repentance accomplishes half. From whom do you derive it? It is from Cain. An edict was decreed against him. Once he repented, half of the edict was withheld from him. From where is it derived that he repented? As it is stated: “Cain said to the Lord: My iniquity is too great to bear” (Genesis 4:13). From where is it derived that half the edict was withheld from him? That is what is written: “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Restless and itinerant” (Genesis 4:14) is not written here, but rather, “in the land of Nod, east of Eden.” (The edict was that he would be exiled, would never find respite in one place and would continuously wander. After repenting, although he was exiled, he did not continuously wander. ) Another matter, “Cain departed” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He flung his garments behind him and departed, as one who deceives the One On High. (He flung his garments over his shoulder as though intending to begin his ongoing wandering. In reality though, he had no intention of doing so. ) Rabbi Berekhya said in the name of Rabbi Ilai bar Shemaya: He departed like one who is deceiving and misleading his Creator. (According to both these opinions, Cain did not repent.) Rabbi Huna said in the name of Rabbi Ḥanina bar Yitzḥak: He departed joyously, just as it says: “Behold, he, too, is departing to meet you and he will see you and rejoice in his heart” (Exodus 4:14). When he departed, he encountered Adam the first man. [Adam] said to him: ‘What happened in your trial?’ He said: ‘I repented and was granted a compromise.’ When Adam the first man heard this, he began slapping his face. He said to him: ‘The power of repentance is so great and I did not know?’ At that moment, Adam the first man recited: “A psalm, a song for the Sabbath day” (Psalms 92:1). (Shabbat is expounded to mean the day of repentance [teshuva]. The following verse: “It is good to praise [lehodot] to the Lord,”– lehodot is expounded to mean to recite confession [vidui].) Rabbi Levi said: This psalm, Adam the first man recited it. According to the opinion of Rabbi Yehuda ben Rabbi, who said: Prayer accomplishes it all, from whom do you derive it? It is from Hezekiah. Hezekiah’s primary reign was only fourteen years. That is what is written: “It was in the fourteenth year of King Hezekiah” (Isaiah 36:1). (As described in the continuation of the narrative (Isaiah chapter 38), Hezekiah became gravely ill at that time and God stated that he would die. ) Due to his prayer, fifteen years were added for him, as it is stated: “I am adding fifteen years to your days” (Isaiah 38:5). According to the opinion of Rabbi Yehoshua ben Levi, who said that repentance accomplishes it all, from whom do you derive it? It is from the people of Anatot, as it is stated: “Therefore, so said the Lord…the young men will die by the sword” (Jeremiah 11:22). Since they repented, they were privileged to be recorded in the genealogical record, (This is the record of those returning to Zion from Babylon. Since they were listed, it is clear that they had not been killed previously. ) as it is stated: “The people of Anatot, one hundred and twenty-eight” (Nehemiah 7:27). And if you do not derive it from the people of Anatot, derive it from Konya: “Is this [man Konya] a spurned, broken idol [etzev]? [Is he an unwanted vessel? Why have they been cast, he and his descendants, and thrown into the land that they did not know?]” (Jeremiah 22:28). Rabbi Abba said: Like a bone with marrow, that once it is shattered nothing of value remains. (All the bone marrow has been removed.) Rabbi Ḥelbo said: Like the wicker basket of dates that when you empty it, nothing of value remains, “is he an unwanted vessel?” Rabbi Ḥama bar Ḥanina said: Like chamber pots. Rabbi Shmuel bar Rabbi Yitzḥak said: Like the receptacles of bloodletters. Rabbi Zeira said: ‘I heard something on this from Rabbi Shmuel bar Rabbi Yitzḥak, who would expound about this, but I do not know what it was.’ Rabbi Aḥa Arikha said: ‘Perhaps it was this: “Write this man childless, a man who will not succeed in his days”’ (Jeremiah 22:30). He said to him: ‘Yes, in his days he will not succeed, but he will succeed in the days of his son.’ (Although he was initially decreed childless, it is inferred from the conclusion of the verse – “for no man of his offspring shall be accepted to sit on the throne of David and to rule again in Judah” – that he would have children.) Rabbi Aḥa and Rabbi Avin bar Binyamin in the name of Rabbi Abba: Great is the power of repentance, and it voids an edict and voids an oath. An oath, as it is stated: “As I live, the utterance of the Lord, for if Konya, son of Yehoyakim, [king of Judah, would be a signet ring upon My right hand, then from there I would sever you]” (Jeremiah 22:24). It voids an edict: “Write this man childless, a man who will not succeed in his days,” and it is written: “The sons of Konya, Asir, She’altiel his son” (I Chronicles 3:17); Asir, because he was in prison [beit haasurim]; She’altiel, because the kingdom of the house of David was planted [hushtela] from him. (The verse is interpreted to mean that Konya, also called Asir, begot a child, She’altiel, while imprisoned. ) Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, this is the Holy One blessed be He, who bound Himself with an oath. She’altiel, because God consulted with His supernal court to annul His oath. According to the opinion of Rabbi Yehoshua ben Levi, who said that prayer accomplishes half, from whom do you derive it? It is from Aaron, as initially an edict was decreed against him, as it is stated: “The Lord was very angry with Aaron to destroy him [and I prayed for Aaron, too, at that time]” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Destruction is nothing other than the eradication of children, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). Since Moses prayed on his behalf, half the edict was withheld from him; two [of Aarons sons] died and two remained. That is what is written: “Take Aaron, and his sons with him.”
The differences in atonement In the same way as the body has sicknesses and ailments, so too does the soul. And the ailments of the soul and its diseases are its evil traits and its sins. But when an evildoer repents from his evil path, God, may He be blessed, heals the soul of the sinner - as it is stated (Psalms 41:5), “O Lord, have mercy on me, heal my soul, for I have sinned against You.” And it is [also] stated (Isaiah 6:10), “and repent and save itself.” And in the way that it is sometimes found with the sicknesses of the body that the sickness lightens itself from upon one, as does the length of most of the ailments, but the body is not cleansed of it without drinking a bitter drink and suffering further by afflicting his soul from [eating] all desirable food; so too is it with the soul sick from great iniquity: And even though most of the sickness is healed, and most parts of the punishment are removed after the repentance - and God, may He be blessed, has gone away from His anger - the soul will not yet be cleansed from the sickness and its sin will not be atoned until the sinner is made to suffer with afflictions, purified with pain and with bad and difficult things that happen to him. [This is] like the matter that is stated (Genesis 4:13-14), “My punishment is too great to bear! Since You have banished me this day from the soil, and I must avoid Your presence; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whoever finds me will kill me.” However through repentance, most of his iniquity was forgiven, the main part of his punishment was removed and he was rescued from death - as it is stated (Genesis 4:15), “and the Lord put a mark on Cain, lest anyone who met him should kill him.” But the punishment of exile remained for him, as it is stated (Genesis 4:12), “and I shall be a fugitive and a wanderer in the earth.” Yet he had mentioned [his] migration with a double expression (fugitive and wanderer); whereas after the repentance, it is [only] stated (Genesis 4:16), “and he dwelt in the land of wandering.”
"In Our image:" The [meaning of the letter] bet is [to be understood] as in, 'within' or as in, 'with;' since man has a [guiding] 'constellation;' and Rashi has explained [in] Shabbat61b that it is an angel, and this is the image of God that surrounds him and protects him from danger. (And see later, Genesis 4:14 and in the Book of Numbers 14:9.)
Abraham the author declares: It is the style of those who speak Hebrew to express their thoughts very clearly at times. However, at other times it is their style to say what they must in as few words as is necessary for a person to understand their meaning. Note that words are like bodies and their meanings are like souls. The body is, as it were, a vessel for the soul. Hence all the wise men of all nations (Literally, tongues. In other words, all wise men who speak a different language.) are in the habit of preserving the ideas conveyed by a word (I.E. literally reads: The wise men…preserve meanings.) and are not concerned with changes in wording when the meaning remains one and the same. I will now offer you a number of examples. (Of instances in Scripture where the same idea is conveyed in different words.) God told Cain: And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from the ground… When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth (Gen. 4:11,12). Cain replied: Behold, Thou hast driven me out this day from the face of the land (Gen. 4:14). Now who is so simple as to think (Vat. Ebr. 38 reads: Now he who is simple thinks.) that the latter verse does not convey what the former verse does because of the change in words. Look, Eliezer said, Give me to drink (hagmi’ini), I pray thee (Gen. 24:17). However, he quoted himself as saying, Let me drink (hashkini), I pray thee (Gen. 24:45). Moses said, the firstborn of the captive that was in the dungeon (Ex. 12:29). However, it is earlier written, the first-born of the maid-servant that is behind the mill (Ex. 11:5). In Deuteronomy, Moses quoted the prayer which he offered on behalf of Israel because of the golden calf (Deut. 9:26-29). Now to the unintelligent, this prayer appears totally different from the one recorded in the Torah portion Ki Tissa (Ex. 32:11-14). The general rule is, one will find the same meaning in different words whenever anything is repeated in Scripture, such as the dreams of Pharaoh (See Gen. 41:1-7; 17-24.) and Nebuchadnezzar, (See Dan. 4.) and many other things. Now Scripture, as I noted, sometimes abridges and other times elaborates. It does the same with prefixes. (Literally, servile letters.) At times it adds them. At other times it leaves them out. However, the meaning remains the same. Thus God said, and blue, (Hebrew, u-tekhelet.) and purple (Ex. 25:4). However, Moses said, blue, (Hebrew, tekhelet.) and purple (Ex. 28:6). God said, onyx stones (Hebrew, avne shoham.) (Ex. 25:7). However, Moses said, and onyx stones (Hebrew, ve-avne shoham.) (Ex. 35:9). There are many such instances. Either way is correct, as the verse which leaves out the vav is employing a concise style. There is no harm in it. (For it does not change the basic meaning of the verse.) Similarly, the verse which has a vav in it does no harm because it adds clarity. Now one does not search for a reason that a vav, which is enunciated by the mouth, (Such as the vav of ve-avne, or u-tekhelet.) is sometimes left out, sometimes written, and sometimes added. (That is, it is a superfluous vav. See Vol. 1, Introduction, p. XVII.) For any of the aforementioned (Ways of writing.) is correct. We do not look for the reason why an enunciated vav was written. (Or was left out.) This being the case, why should we look for reasons regarding (The omission or non-omission of.) the silent vav which is not enunciated? For example, we should not ask why the word le-olam (forever) (Olam can be spelled with or without a vav.) is written with or without a vav. (The vav in olam is silent.) Now people want reasons for full and also for deficient spellings. I would have kept silent if they wanted reasons for each one of them, (For every full or deficient spelling (Weiser).) or if there was only one way to spell these words. (And they found it spelled otherwise.) I will give you an example. Suppose someone tells me, “Write the following to my friend: I so and so love you forever;” and I spelled ploni (so and so) without a vav, and also ohevekha (I love you) without a vav and le-olam (forever) deficiently. (That is, without a vav.) Then Reuben came to me and asked me why I wrote deficiently. Now my concern is to write what I was told to write. I am not concerned with full or deficient spellings. (A person uses the spellings that come to mind. There is no hint of anything special or any allusion in the type of spelling that one chooses to employ.) Perhaps Levi will come along and teach me how to write. (That is, when to use full or deficient spellings. Levi obviously cannot, for there are no rules regarding the use of full or deficient spellings.) I do not want to dwell on this. However, the intelligent will understand what I mean. (I.E. apparently believed that Moses had some discretion in choosing the spelling to be employed in writing the Torah.) I will now explain the above-noted difficulties. (The questions raised by I.E. at the beginning of his comments on this verse.)
וראו כל עמי הארץ, "Then all the people of the earth will see, etc." The promise in this verse also refers to the result of our observing the negative commandments. As long as a Jew observes these commandments his face never loses the צלם אלוקים, the image of G'd in which he has been created. As a result of his reflecting this צלם אלוקים, all other creatures, man and beast alike, will relate to him with awe. This is not true of Jews who indulge in the kind of activities which G'd has declared as being abominations in His eyes.
Adam was to remember where exactly he originated from and to where he would return to if he became sinful and would be expelled from Gan Eden. This is the meaning of 3,29 “to work the earth that he had been taken from.” Here the Torah already previewed man’s descendants and their habitat when it wrote quoting Cain in Genesis 4,14 הן גרשת אותי היום מעל פני האדמה, “here You have expelled me this day from the face of the earth.” Cain added ומפניך אסתר, “and I have to hide from Your benevolent presence.” He was referring to G-d’s presence, the שכינה. We find similar expressions for that meaning of “G-d’s presence [as opposed to “hiding” from G-d, something already Adam had found to be impossible. Ed.] in Psalms 24,6 מבקשי פניך, “the ones who seek out Your benevolent presence.” Another similar construction is found in Psalms 27,8 את פניך אבקש, “I will seek out Your benevolent presence.” This is also what is meant in Genesis 4,16 ויצא קין מלפני ה', ”Cain left the benevolent presence of G-d.” We find another verse telling us something similar when the prophet Jonah with whom G-d had communicated tried to escape this closeness to G-d. The Book of Jonah 1,3 describes his behaviour in these words ויקם יונה לברוח תרשישה מלפני ה', ”Jonah arose to flee to Tarshish from the benevolent presence of G-d.” It was Jonah’s intent to escape the very part of the land of Israel where G-d’s benevolent presence is manifest. Once he would accomplish this he was confident that G-d would not communicate with him further and he could abort the mission G-d wanted him to undertake.
עיר שכם, the city of Shechem (who subsequently raped Dinah) The description parallels Numbers 21,26 where Cheshbon is described as the city of Sichon, King of the Emorites. Anyone who explains Shechem as being the name of the city errs. We do not find anywhere that a city is described in such terms, i.e. as עיר ציון, or as עיר ירושלים. Invariably such cities are described with the appropriate definitive article ה i.e. as the word העיר following the name of the city in question. Even assuming that the city under discussion was Shechem, the town may have been renamed in commemoration of the heroism displayed by the sons of Yaakov. We know that the town Luz was renamed Bet El by Yaakov. (28,19) We find the same construction in Joshua 19,7 when the Danites renamed a city “Dan” to honour their tribal father and the acts of heroism by the soldiers of the tribe in capturing the city. Already the first builder of a city, Kayin, is described in Genesis 4,14 as ויקרא שם העיר כשם בנו חנוך, “he named the city in accordance with the name of his son Enoch.” Even the sages of the Midrash who understand the word שלם as an attribute, adjective, describing Yaakov at that point as “whole” in body, spirit, and material wealth, did not catch the plain meaning of the text if that was their intention. It is simply not the style of the Scriptures to express itself in such terms. There is no need for this. Did the Torah have to tell us that Yaakov’s wealth was not impaired as a result of the lavish gift he sent to Esau?
[Dovid] will not come Dovid will not come here. This is a shortened verse [because] it stated, "Whoever kills the Yevusi and touches [and destroys] the tower's spire" but [the verse] does not explain what happens to the person [who reaches the spire]. However, in Divrei Hayomim I, 11, 6) it explains, "Whoever kills the Yevusi first will be made a chief and a prince." Similar to this [we find]. "Therefore, whoever kills Kayin" (Bereishis 4, 14) and [that verse] does not explain what happens to the person [who kills Kayin] but from its context, it's understood that the language conveys rebuke and anger. (To whoever kills Kayin.)
the wanderer The term [לנדד] derives from נע ונד, “a wanderer and an exile” (Gen. 4:14).
וינעם means, AND HE MOVED THEM ABOUT; the word is of the same root as נע in (Genesis 4:12) “a wanderer (נע) and a vagabond”.
[150] What has been said about the words, “The charge to which abandonment exposes me is too great,” must suffice, and we must consider the words that follow. “If” he says “Thou castest me out to-day from the face of the earth, from Thy face also shall I be hidden” (Gen. 4:14). What are you saying, good sir? If you shall have been cast out of all the earth, will you still hide yourself? How?
[163] Why then do you talk idly saying, “If Thou art casting me out of the earth, Thee also shall I hide from myself” (Gen. 4:14)? For, on the contrary, were He to expel you from the earthly sphere, He will show you His own image clearly manifested. This can be proved. You are going to remove out of the presence of God, and having so removed you will none the less inhabit your earthly body; for he says afterwards, “and Cain went out from the presence of God and dwelt in the earth” (Gen. 4:16); so that, instead of having been cast out of the earth and having hidden from yourself Him that IS, you have turned away from Him and have taken refuge in earth, i.e. the mortal region.
[164] Moreover, it is not really true that “everyone that findeth you shall kill you,” as you dishonestly argued (Gen. 4:14). For the thing that is found is assuredly found by one of two, either by one like it or by one unlike it. He that is like it and akin to it finds it because of their congruity and fellowship in all respects; he that is unlike it, owing to their opposition and incongruity. That which is like is prone to guard and keep what is so nearly related to it: that which is unlike is on its part ready to destroy what differs from it.
What is the meaning of Cain, when he says, "Everyone who shall find me will kill me:" when there was scarcely another human being in the world except his parents? (Genesis 4:14).
What is the meaning of Cain, when he says, "Everyone who shall find me will kill me:" when there was scarcely another human being in the world except his parents? (Genesis 4:14). In the first place he might have received injury from the parts of the world which indeed were made for the advantage of the good and that they might partake of them, but which nevertheless, derived from the wicked no slight degree of revenge. In the second place it may be that he said this, because he was apprehensive of injury from beasts, and reptiles; for nature has brought forth these animals with the express object of their being instruments of vengeance on the wicked. In the third place, some people may imagine that he is speaking with reference to his parents, on whom he had inflicted an unprecedented sorrow, and the first evil which had happened to them, before they knew what death was.
And Rabbi Alexandri said that Rabbi Ḥiyya bar Abba said, and some say Rabbi Yehoshua ben Levi said: Once the end of the time allotted for the life of a person arrived, everything has dominion over him, as it is stated that Cain said: “Whosoever finds me will slay me” (Genesis 4:14). Cain feared that since God sentenced him to death he would be susceptible to all threats and vulnerable to anyone seeking to murder him. Rav said that it is derived from this verse: “They stand this day according to Your judgments; for all are Your servants” (Psalms 119:91). When the decree emerges from Heaven that the time has arrived for a person to die, everyone is a servant of God, an agent to kill him.
And Rav Yehuda, son of Rabbi Ḥiyya, says: Exile atones for half of a sin. As initially it is written in the verse concerning Cain that he said: “And I shall be a fugitive [na] and a wanderer [vanad ] in the earth” (Genesis 4:14), and ultimately it is written: “And Cain went out from the presence of the Lord, and dwelt in the land of Nod” (Genesis 4:16). Rav Yehuda, son of Rabbi Ḥiyya, equates “Nod” with “nad,” and understands that Cain was given only the punishment of being a wanderer. Exile atoned for half his sin, thereby negating the punishment of being a fugitive.
Behold, today You have banished me from the face of the earth, and from Your face I am to be hidden [from before You it is impossible to be hidden]. I am to be unsettled and a wanderer on the earth; whoever finds me, will kill me.
Behold, Thou hast cast me forth today from the face of the earth, and from before Thee is it possible to be hidden? And because I am a wanderer and an exile in the earth, any just one who findeth me will kill me.
| וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהֹוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃ | 15 J | יהוה said to him, “I promise, if anyone kills Cain, sevenfold vengeance shall be exacted.” And יהוה put a mark on Cain, lest anyone who met him should kill him. |
But concerning Kayin, who was from the pollution of the Serpent, it is written (Genesis 4:6), “Why is your face fallen?” This is an aspect of the tefilin’s light, which is the radiance of the facial skin. from the dregs (Bereishit Rabbah 22:5) —seeing fault in everyone. We also find: “Then He placed a mark on Kayin” (Genesis 4:15) —a keren shone from him, as explained above. This is as is written of Kayin (ibid.: 16), “He settled in Nod, kidmat (east of) Eden.” The explanation is that he did not merit Eden because he blemished the light of the tefilin. This is KiDMaT, an acrostic for Karkafta D’lo Manach Tefilin (a skull that did not wear tefilin).
לכן כל הורג קין, “therefore, because Kayin has already been so humbled,”
שבעתים יוקם, according to the plain meaning of the text, the meaning is that anyone who will kill Kayin will be avenged sevenfold for having killed him.
שבעתים, an alternate word for שבעה, seven, just as ,ארבעתים in Samuel II 12,6, is an alternate word for ארבע, four. There is no point in reading anything special into this formulation as it is commonplace in Holy Scriptures. Our author proceeds to quote at least a half a dozen additional examples; [anyone interested can look this up in any concordance on the Bible. Ed.]
וישם ה' לקין אות, “G-d provided Kayin with a visible sign of identification to warn people not to kill him;” the Torah does not give details of the nature of this sign.
לבלתי הכות אותו, “not to slay him;” the need for this was because mankind had not yet been warned about the sin of murder; at any rate, the penalty of Kayin remaining an exile was not lifted, ever.
כל מוצאו, this cannot be translated as “everyone” who would come across him,” but means “anyone” who would come across him. The use of the word כל in this sense also occurs in Exodus 22,21, כל אלמנה ויתום, where it does not mean “every widow and orphan,” but “any widow or orphan.” The law legislated there is not restricted to a widow who is also an orphan, but to any widow or orphan.
לכן כל הורג קין שבעתים יוקם, “therefore whosoever slays Kayin, vengeance will be taken on him sevenfold.” The plain meaning of this verse is that seeing that Kayin was worried about being murdered, G–d assured him that anyone murdering Kayin even after he had lived seven generations would be held accountable by Him. This is why Lemech who held himself as guilty of killing Kayin, even though he did so unintentionally, told his wives what would happen to anyone killing him on that account (Compare verse 25 in this chapter.) Lemech’s children were the seventh generation, after Adam. (Adam-Kayin-Chanoch-Irod-M’chuyael-M’tushael-Lemech-(Yaval,Yuval Tuval Kayin) He told his wives that the whole generation of such a killer fathered by himself would be held responsible for his murder by G–d, seeing that what he had done was due to his being blind and therefore totally innocent of any intent to harm a human being.
SEVENFOLD. Until seven generations, for shivatayim (sevenfold) does not mean fourteen, (Some render shivatayim as seven multiplied by two. They consider it a dual form like shenatayim, (two years) which is shanah (a year) multiplied by two.) nor does it mean three hundred and forty-three. (Some render shivatayim as seven multiplied by seven, multiplied by seven.) Proof that shivatayim means sevenfold is that the prophet states, And the light of the sun shall be sevenfold (shivatayim) and then explains his words, viz., as the light of the seven days (Is. 30:26). (Thus shivatayim means seven days or seven times as much.)
[VENGEANCE SHALL BE TAKEN ON HIM.] The meaning of yukkam (vengeance shall be taken on him) is that vengeance shall be exacted from him. He shall not be punished (yukkam) (Ex. 21:21) is similar. (Literally, vengeance shall not be taken on him.) The meaning of our verse is that God held back his anger and waited seven generations before punishing Cain. (The verse is to be understood as follows: Cain shall be punished after seven generations.) Don’t ask, how could Cain’s life span extend for seven generations? Behold, his brother Seth lived many years with Noah. (Noah was the tenth generation from Adam. Thus Seth lived for more than seven generations.) It is also possible that Cain’s descendants are called Cain after their patriarch in the same way that Jews are called Israel. (The meaning of the verse being: Cain’s descendants would bear his guilt.) Some say that the sign the Lord set for Cain was a horn. Others say God removed fear from Cain’s heart and gave him courage to face the world. It appears to me that God gave Cain a sign that no harm would befall him. (As he did to Gideon. Cf. Jud. 6.) Cain finally believed God because of the sign. (As Gideon did.) Scripture, however, does not tell us what the sign was.
לכן כל הורג קין שבעתים יוקם. This is why he who murders Cain will be avenged sevenfold (or after seven generations). The reason the Torah wrote לכן, therefore, is to show that Cain knew full well that if G'd would not protect him, anyone who encountered him (Cain the murderer) would kill him. G'd placed a sign on Cain's forehead as a sign of pity because Cain had finally shown awareness of G'd's השגחה, supervision of the fate of every individual. This "sign" was the same as the tradition that by merely looking at a צדיק one can tell that he is a G'd-fearing person (compare Exodus 12,13: "this blood will be a sign for you." This means that the מצוה you have performed in preparing the paschal lamb will be accounted as a sign.) Such "signs" act as protection for the righteous against a variety of dangers.
ויאמר לו ה' לכן כל הורג קין שבעתים יוקם, I have decreed that anyone killing Kayin will be punished twice sevenfold for that deed, irrespective of whether the killer is man or beast. The number “seven” mentioned here is not to be understood literally, but is a figure of speech for multiples of one. The number is used in a similar sense in Leviticus 26,21 where it also does not mean that G’d will punish the Jewish people sevenfold for each of their sins, but He warns them that their punishment will be very severe. In Proverbs 24,16 שבע יפול הצדיק וקם, the meaning is also not that the righteous will fall down seven times and rise again, but that even if a righteous person falls on bad times repeatedly, being righteous, he will recover. These many ways in which a killer of Kayin would be avenged could be that his killer will be afflicted with numerous sicknesses, diseases, not with just one. They would afflict him successively, until he will succumb to the last such disease. According to Torah Shleymah on our chapter item #114 G’d told Kayin that in consideration of the fact that he now displayed fear of and reverence for G’d, he would have his lifespan extended for seven generations. Onkelos explains the expression שבעתים as receiving punishment spread over seven generations. Just as Kayin’s eventual death was suspended for 7 generations, so he who killed him would experience a similar fate. Eventually, Lemech killed Kayin. He was the sixth generation after Kayin, but the seventh counting from Adam.
וישם ה' לקין אות, He gave him a sign in his heart, i.e. He fortified his self-confidence which had been shattered. G’d made the various beasts and men who would be born after him be in awe of him so that they would not attack him. We will come back to allegorical material pertaining to this verse when we explain verse 23.
Now because Scripture says, And the Eternal appointed a sign for Cain, (Verse 15.) and it does not say, “and G-d gave him a sign,” or “made him a sign,” it indicates that He appointed for him a steady sign which would always be with him. Perhaps it indicates that as he wandered from place to place he had a sign from G-d indicating the way in which he should walk, and by that he knew that no misfortune would overtake him on that road. In Bereshith Rabbah (22:27.) the Rabbis similarly stated, “Rabbi Aba said: ‘He gave him a dog.’” Since he feared the beasts, He gave him one of them to walk before him, and wherever the dog turned to go, Cain knew that G-d commanded him to go there and that he would not be killed by any living creature. Now the Sages singled out a contemptible sign [a dog] as was befitting him, but the intent is that there was with him a perpetual sign showing him the way to go for such is indicated in the word vayasem (and He appointed).
לכן כל הרג קין VERILY, WHOSOEVER SLAYETH CAIN — This is one of the verses where the construction is elliptical (literally, which abbreviate their statements), which give only a suggestion and do not fully explain. “Verily, whosoever slayeth Cain” express a threat, suggesting the consequence — “thus shall be done to him”, “thus and thus shall be his punishment”, without explicitly explaining what the punishment would be.
שבעתים יקם VENGEANCE SHALL BE TAKEN SEVENFOLD — God says, I do not wish to take vengeance on Cain now, but at the end of seven generations I will execute my vengeance upon him, that Lamech, one of his descendants, will arise and slay him. The end of this verse which states, “vengeance shall be taken in the seventh generation” — which is the vengeance taken on Cain for Abel — teaches us that the first part of the verse is a threat made in order that no creature might injure him. A similar elliptical expression is the following: (2 Samuel 5:8) “And David said, whosoever smiteth the Jebusites and getteth up to the gutter” — but it does not explicitly state what would be done to that person. Scripture, however, here speaks by a suggestion only, meaning, whosoever smiteth the Jebusites and getteth up to the gutter and approacheth the gate and conquereth it and the blind etc. … slaying also them (the blind and the lame) because they said, “there are the blind and the lame: David cannot come into the house” — he who smiteth these, I shall make him chief and captain. Here (in the Book of Samuel) it abridges the narrative, but in Chronicles (1 Chronicles 11:6) it explicitly states, “he shall become chief and captain.”
וישם ה' לקין אות AND THE LORD SET A SIGN FOR CAIN — He inscribed on his forehead a letter of His Divine Name (Pirkei DeRabbi Eliezer 21). Other editions of Rashi add the following: another interpretation of “Whoever will find me will slay me”: this refers to cattle and beasts, since there were then no human beings in the world of whom he might be afraid except his father and mother, and, of course, he did not fear that they would slay him. He, therefore, said, “Until now the fear of me was upon all animals — as it is written”, (Genesis 9:2) “And the fear of you shall be upon all beasts of the field” etc. — now, however, because of my sin the animals will no longer fear me and will kill me. God immediately set a sign for Cain, viz., he again made the animals be in fear of him.
ויאמר לו ד׳, nicht אליו, sondern לו, in Bezug auf ihn, antwortete ihm nicht, sprach in betreff seiner: !נקם - .לכן כל הרג קין! שבעתים יוקם — zusammenhängend mit קום — ist die Aufrichtung des zu Boden liegenden, mit Füßen getretenen Rechts, resp. auch der Persönlichkeit. Nicht der Erschlagene, der nicht wieder lebendig wird, sondern das verletzte Recht ist zu sühnen, wiederherzustellen. Wer sich eines solchen verletzten Rechtes annimmt, ist נוקם. Das göttliche Wort spricht: לא תקום, du sollst des in dir gekränkten Rechtes nicht, wohl aber des in jedem andern gekränkten dich annehmen. — Also לכן, darum, weil der Zustand, in den sich Kain selbst versetzt, so unerträglich ist, darum "höre es jeder, der den Kain, um Hebels Blut zu rächen, töten wollte!" Lebend wird Kain siebenfach schwerer gestraft, siebenfach stärker das Verbrechen gebüßt, Hebel siebenmal stärker gerächt, als durch einen augenblicklichen Tod. Subjekt zu wäre dann Hebel, oder, da dieser nicht genannt ist, es, der Mord: darum wird es יוקם so siebenfach gesühnt! Wir finden allerdings einmal עד יקום גוי אויביו (Josua 10, 13), wo das Objekt von נקם nicht, wie gewöhnlich, der Misshandelte, sondern der Verbrecher ist. Und könnte so auch hier Kain das Subjekt von יוקם sein.
וישם ד׳ לקין אות. Die Weisen sprechen sich verschiedentlich darüber aus, worin dieses Zeichen bestanden, je nachdem Kain als reuig Büßender, oder als dessen Gegenteil gefasst wird. Eine andere Auffassung im Midrasch, רב, erklärt es aber עשאו אות לרצחנים oder עשאו אות לבעלי תשובה :ר׳ חנן, Gott habe den Kain selbst zum Warn- oder Wahrzeichen für Mörder oder Büßende gemacht. Wir finden einmal שום in dieser Weise mit לְ־ konstruiert: לכלכם ישים שרי אלפים (I. Sam. 22, 7). Demgemäß könnte es auch hier soviel wie וישם קין לאות, Gott machte den Kain zum Wahrzeichen, bedeuten. Aber auch ohne diese Anomalie dürfte es in gleicher Bedeutung gefasst werden. "Darum" — weil Kains Zustand ein so drückender ist — "höre es jeder, der ihn töten wollte: siebenfach wird also an ihm Rache genommen. Somit verhängte Gott über Kain einen augenfällig warnenden Zustand (אות), so daß keiner, der ihn trifft, ihn erschlage"; denn jeder erkennt in diesem Zustande ein warnenderes Wahrzeichen für Verbrecher, als in seinem Tode.
כל הורג קין שבעתים יוקם, I, G’d, announce that anyone who dares to kill Kayin, [i.e. who takes the law into his own hands, Ed.] would be punished seven more times than what the crime he committed appears to warrant. Anyone who is prepared to kill someone is called הורג, as for instance, in Hoseah 9,13 ואפרים להוציא אל הורג בניו, “Ephrayim too must bring out his children to his slayers.” The word שבעתים means “twice seven times,” as in Proverbs 6,31 ונמצא ישלם שבעתים, “when he is found out he must pay twice sevenfold.” G’d decreed therefore that when someone killed half the human race, or at least a third of the human race, the appropriate vengeance would involve a twice sevenfold penalty. This would manifest itself in such a slayer being a restless wanderer on earth for seven generations. Such a life is considered worse than death. When David prays in Psalms 59,12אל תהרגם פן ישכחו עמי הניעמו בחילך, “do not kill them lest my people will forget them; make them wanderers seeing it is in Your power,” he meant that they be killed only at the end of seven generations. David wanted the punishment of his enemies to last. If they would all die and disappear at once their absence would soon be forgotten. Kayin got his deserts at the end of seven generations as we know from traditional sources in Tanchuma 10.
“I do not wish... I will take my vengeance. The sevenfold vengeance is not referring to the killer of Kayin. For Lemech killed Kayin — and revenge was not taken on him to be killed after seven generations! Rather, “Whoever kills Kayin...” serves as a threat [that no creature injure Kayin], while “Revenge will be taken on him sevenfold” refers to Kayin’s own punishment. Thus, Hevel’s revenge from Kayin will come only after seven generations. This is seen from the end of the verse, “Revenge will be taken on him sevenfold,” that it pertains to Kayin and not to Kayin’s killer. (Re’m) Another reason why this verse cannot mean that sevenfold revenge will be taken on Kayin’s killer: why should Kayin’s killer be different from other killers, to have his punishment delayed seven generations? Perforce, “Revenge will be taken on him sevenfold” is a separate point — that Hashem will take revenge from Kayin after seven generations, [due to Kayin’s claim, “You cannot manage to bear my sin?”] Consequently, “This is one of those verses in which words are brief...”
The verse speaks by hinting. It means that here, the verse speaks by hinting, but in another place it is spelled out: He who kills these, “He shall be a leader and general.”
And the blind. The “blind” and the “lame” were idolatrous images. The “lame” corresponded to Yaakov [who limped on his thigh], and the “blind” corresponded to Yitzchak [whose eyes dimmed]. Upon these idols was written the oath Avraham swore to Avimelech that they would not wage war against one another. However, in David’s time the oath had been voided.
He inscribed a letter from His Name. It means a letter from Kayin’s name, the letter ת, which hints: “With this, תחיה (you shall live).” I.e., none shall kill him. [ת is a letter from Kayin’s name because his mother named him (4:1): “I have obtained (קניתי) a man with Adonoy”]. Alternatively, it means a letter from Hashem’s Name, the letter ה, which hints: “Therefore, whoever kills (הורג) Kayin...” (Maharshal)
The Lord said to him: Therefore, anyone who kills Cain, vengeance shall be taken on him sevenfold. Although you sinned, you will not be punished with immediate death. Rather, you shall be provided with some form of protection, so that you will be able to continue living. The Lord placed a sign for Cain, so that anyone who finds him shall not smite him. This sign, whatever it was, somehow enabled Cain to bear his punishment.
הרג קין שבעתים יוקם. “whoever kills Kayin will be avenged sevenfold.” According to Nachmanides this means that whoever will kill Kayin will be avenged seven times over, i.e. .he will be punished for his deed as if he had killed seven people. This threat was designed to restrain anyone who would feel like killing Kayin.
וישם ה' לקין אות, “G’d placed a mark on Kayin;” the Torah did not write ויתן לו ה' אות, “G’d gave Kayin a mark,” but וישם, a word which describes something permanent. The mark with which G’d provided Kayin would remain visible for an indefinite period of time. Perhaps the meaning is that whenever Kayin, in his many journeys, would face a route unknown to him, the fact that he received no guidance would serve as a warning to him that that route was potentially dangerous for him.
And the Lord said unto him, "Therefore whosoever slayeth Cain, vengence shall be taken on him sevenfold" (Genesis 4:15). R. Nehemiah said, "The punishment of Cain is not as the punishment of other murderers. Cain killed but he had none from whom to learn [the enormity of his crime]. [But] henceforth whosoever slayeth Cain shall be slain."
Rabbi Yitzchak proceeds to illustrate that the phenomenon we call eyesight, vision, at certain times and at certain angles, creates an image which, while known to us empirically, defies our ability to analyze and explain its cause. It therefore ranks with those phenomena which were created after sunset but before nightfall of the sixth day of creation (Avot 5,6). Scientists have concluded that the appearance of the rainbow after a downpour signifies immediate dispersal of rainclouds, clearing skies. This would be in line with the significance of the rainbow as described in the Torah. It also demonstrates that the concentration of disastrous rain was limited to a section of the earth, not its entire surface. Similarly, a rainbow over a relatively clear area of sky would signal approaching rainfall in other areas of the globe. (6) The whole ot brit, sign of the covenant would correspond to the moral lessons absorbed during the great flood. This in turn would make it unlikely that all of mankind would once more deserve terminal punishment at the same time. It is therefore the very naturalness of the rainbow's appearance that will recall to G-d the changed nature of man on earth. The Talmud in Ketuvot 77 states that in the generation of Rabbi Joshua ben Levi no rainbow was ever seen. This was due to two causes. 1) Reminders to G-d were not necessary, due to the righteousness of the leaders of that generation, a fact which was brought home to the people of that era by the absence of rainbows and the continued existence of the earth in spite of such absence. 2) Since the normal appearance of the phenomenon signifies rainfall due to G-d’s general Providence, in the generation of Rabbi Joshua ben Levi people were under G-d’s particular Providence, the proof of which was the absence of the rainbow. Rainfall in those days occurred simultaneously all over the earth at times which did not conflict with normal human outdoor activities. The verse in Isaiah 54,10 quoted earlier about no more deluges in the future does not constitute a promise which negates the attribute of justice, i.e. no undeserved preferential treatment was promised, rather it is a reference to the changed nature of man which makes the need for any future deluge obsolete. In the fullness of time and in accordance with prophetic visions, in the messianic age, all desire to deviate from the ways of the Lord will cease, and man observing G-d’s will in full will become a natural phenomenon at all times. This is what the Talmud (Shabbat 151) has in mind when it interprets "the days when I have no more desire" (Kohelet 12,1) as referring to the messianic age. One may then view the perfect state of man as something that existed or will exist at three distinct points in time. 1) At creation; at that time man was perfect, but that perfection was of an extremely fragile nature. 2) Immediately after the deluge, at that time, perfection was due to the personal experience that perfection was the only way to avoid disaster recurring. 3) In messianic times, when perfection will no longer be so fragile since it is the result of personality growth.
Rabbi Mordechai of Lekhovitz (d. 1811), commenting on the verse about Cain’s mark: “And the Lord set a sign for Cain lest anyone who meet him should kill him” (Genesis 4:15), observed that this odd sign upon Cain’s forehead would be noticeable to all who saw him. That was precisely the point. His mark was a sign of preservation. The rebbe, however, did not regard it as a sign for others – but rather for Cain himself: “God gave Cain, the penitent, a sign of strength and holiness, so that no accident he met with should beat his spirit down and disturb him in his work of repentance.” (Martin Buber, Tales of the Hasidim: Later Masters (New York: Schocken Books, 1977), 155.)
and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi))
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
From here, Rabbi Yehuda HaLevi bar Rabbi Shalom said: Leprosy comes due to eleven matters: For cursing the name of God, for illicit sexual relations, for bloodshed, for saying regarding another a [negative] matter that is not accurate, for arrogance, for one who enters an area that is not his, for false speech, for thefts, for a false oath, for one who profanes the name of Heaven, and for idol worship. Rabbi Yitzḥak says: For miserliness. Our Rabbis say: For one who scorns matters of Torah. According to the opinion of the Rabbis, who said: For one who scorns matters of Torah, it is as it is stated: “Therefore, as a tongue of fire consumes straw [and a flame destroys chaff]…their blossom [ufirḥam] will rise as dust; [for they spurned the Torah of the Lord of hosts and scorned the word of the Holy One of Israel]” (Isaiah 5:24). This is leprosy, as it is stated: “If the leprosy shall erupt [paro’aḥ tifraḥ]” (Leviticus 13:12). What is “will rise as dust”? It is like that furnace soot that Moses cast heavenward: “It will become dust over the entire land of Egypt” (Exodus 9:9) – from it the Egyptians were stricken with “a rash erupting in blisters on man and on animal” (Exodus 9:10). According to the opinion of Rabbi Yitzḥak, who said: For miserliness, when a person is miserly and does not lend his utensils, the Holy One blessed be He will afflict his house with leprosy; he takes his utensils outside, (As part of the procedure in cases of leprosy of the house.) and the people say: So-and-so, who would not lend his utensils and would say that he did not have utensils, he did have utensils. In his regard the verse states: “The produce of his house will be exiled” (Job 20:28). According to the opinion of Rabbi Yehuda HaLevi, who said: For cursing the name of God, he derives it from Goliath, as it is stated: “For he blasphemed the armies of the living God” (I Samuel 17:36). What is written in his regard? “This day, the Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46). “Yesagerkha” is nothing other than leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:5). For illicit sexual relations, from where is it derived? It is as it is stated: “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar ben Pedat said: Vesipaḥ is nothing other than leprosy, as it is stated: “A spot or a scab [sapaḥat]…” (Leviticus 13:2). For bloodshed, from Cain, as it is stated: “God placed a mark [ot] on Cain” (Genesis 4:15). Rabbi Neḥemya said: This is leprosy. “Ot” is stated here, and “ot” (II Kings 20:8) is stated regarding Hezekiah. Just as ot stated regarding Hezekiah was a rash, so, too, here, it is a rash. If you do not derive it, derive it from Yoav, who shed blood. What is written in his regard? “May there not be eliminated from the house of Yoav a zav or a leper” (II Samuel 3:29). For saying regarding another a [negative] matter that is not accurate, this is [from] Moses, as when God said to him that he should go to Israel, he said to Him: ‘My Master, but they will not believe me,’ as it is stated: “But they will not believe me…” (Exodus 4:1). God said to him: ‘Moses, do you already know that they will not believe you? They are believers, descendants of believers, yet you say to Me, “but they will not believe me…”?’ “Bring your hand to your bosom…” (Exodus 4:6). Immediately, “he withdrew it, and behold, his hand was leprous like snow (Exodus 4:6). For arrogance, this is Naaman, as it is stated: “Naaman, commander of the army of the king of Aram, was a great man […and the man…was leprous]” (II Kings 5:1). What is “great”? It is that he had an arrogance of spirit because he was a great warrior. It is due to this that he was afflicted with leprosy. For one who enters an area that is not his, this is Uziyahu, who sought to enter the area of the priesthood. What is written in his regard? “The leprosy radiated on his forehead” (II Chronicles 26:19). For false speech, this is Miriam, as it is stated: “Miriam and Aaron spoke against Moses” (Numbers 12:1). What is written thereafter? “Aaron turned to Miriam, and behold, she was leprous” (Numbers 12:10). For thefts and for a false oath, as it is written: “It will arrive at the house of the thief and at the house of one who takes an oath by My name falsely, […and it will eliminate it and its timber and its stones]” (Zechariah 5:4). What is a plague that destroys timber and stones? This is leprosy, as it is stated: “He shall demolish the house, its stones, and its timber…” (Leviticus 14:45). For one who profanes the name of Heaven, this is Geḥazi, who pursued Naaman in order to take money from him, as it is stated: “Geḥazi pursued Naaman…” (II Kings 5:21). Elisha sanctified the name of the Holy One blessed be He, as he did not wish to take anything from Naaman, but Geḥazi pursued him and took a false oath to him [Naaman] that he [Elisha] had sent him [Geḥazi] to him [Naaman], so that he would send money to him [Elisha]. The result is this one profaned the name of Heaven, which Elisha had sanctified. The Holy One blessed be He said to Geḥazi: ‘Wicked one; you said: “As the Lord lives, I will run after him and take something [me’uma] from him” (II Kings 5:20). You took an oath in My name in order to profane it? You said me’uma; you will take his blemish [mum]’: “the leprosy of Naaman will cleave to you” (II Kings 5:27). And for idol worship, this is Israel; when they performed that act (The sin of the Golden Calf. In section 4 the midrash derives that Israel became lepers after the sin.) they became lepers, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25). And it says: “And mortal pain” (Isaiah 17:11) – that is why God said to Moses: ‘Separate the lepers who are in your midst from the camp of Israel, as it is they who performed that act.’ “They shall send out from the camp every leper.”
“The Lord said to him: Therefore, anyone who kills Cain, vengeance will be taken on him sevenfold. The Lord placed a sign for Cain, so that anyone who would find him would not smite him” (Genesis 4:15). “The Lord said to him: Therefore, anyone who kills Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The animals, the beasts, and the birds all gathered to demand justice for Abel’s blood. He [God] said to them: “Therefore” (Because of your actions.) I am saying: “Anyone who kills Cain” will be killed. Rabbi Levi said: The primeval serpent came to demand justice for Abel. The Holy One blessed be He said to it: “Therefore” I am saying: “Anyone who kills Cain” will be killed. Rabbi Neḥemya said: Cain’s sentence was unlike the sentence of murderers, (He was not sentenced to death like other murderers.) as he had no one from whom he could learn. From here on, “anyone who kills Cain” will be killed. “The Lord placed a sign for Cain” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: “He caused the orb of the sun to shine for him. (Regarding the creation of the lights, including the sun, it is written: “They will be as signs” (Genesis 1:14).) Rabbi Neḥemya said: Would the Holy One blessed be He cause the orb of the sun to shine on behalf of that wicked one? Rather, it teaches that he caused leprosy to glow on him, just as you say: “It will be that if they do not believe you, and do not heed the voice of [the first] sign, [they will believe the voice of the latter sign]” (Exodus 4:8). (The latter sign was leprosy, indicating that leprosy is called a sign.) Rav said: He gave him [Cain] a dog. Abba Yosei ben Kesari said: He caused a horn to sprout forth for him. (Both the dog and the horn were intended to ensure “that anyone who would find him would not smite him.”) Rav said: He rendered him a “sign” for murderers. (To warn others not to follow Cain’s practice.) Rabbi Ḥanin said: He rendered him a “sign” for penitents. (For others to follow his practice. Cain confessed his sin (see section 11).) Rabbi Levi said in the name of Rabbi Shimon ben Lakish: His sentence was pending until the Flood came and washed him away, as it is stated: “He obliterated all existence [haykum] that was on the face of the earth” (Genesis 7:23), just as it says: “Cain rose [vayakam]” (Genesis 4:8).
“Lemekh said to his wives, Ada and Tzila: Hear my voice, wives of Lemekh, listen to my speech, for have I slain a man for my wound or a child for my injury?” (Genesis 4:23) “Lemekh said to his wives, Ada and Tzila: Hear my voice.” Rabbi Yosei bar Ḥanina said: He propositioned them for intercourse, but they said to him: ‘Tomorrow the Flood is coming [to destroy all mankind]. Shall we heed you and bring forth children only to be cursed?’ He said to them: ‘“Have I slain a man for my wound,” that wounds should befall me on his account? “[Have I slain] a child for my injury,” that injuries should befall me on his account?’ This was a rhetorical question: Cain committed murder and yet [his punishment] was suspended for him for seven generations; (Genesis 4:15.) I, who did not kill anyone, all the more so [punishment] should be suspended for me for that. (For seventy-seven generations (Genesis 4:24). Hence, you may be assured that no harm will befall your future offspring.) Rabbi says: This is a flawed a fortiori argument: If so, from whom would the Holy One blessed be He ever collect His promissory note? (To destroy Cain’s descendants after seven generations.) Rabbi Yaakov bar Idi asked before Rabbi Yoḥanan: If “a man,” why “a child”; if “a child,” why “a man”? (Lemekh protested that he, unlike Cain, did not kill a man and a child. Did Cain kill a man or a child? How could his victim be described with both terms?) He said to him: He [Abel] was a man in terms of his limbs, (Abel was fully grown.) but a child in terms of years. (Abel lived no more than fifty days (Bereshit Rabba 22:4).) He [Lemekh] said to them: ‘Let us go to Adam.’ They went to Adam [for consultation]. He said to them: ‘You do yours and the Holy One blessed be He will do His.’ (You must fulfill your duty to procreate, without regard to what God will do later.) They said to him: ‘Doctor, heal your own lameness. Have you yourself not separated from Eve for a hundred and thirty years so that you should not produce a son from her?’ This was a rhetorical question. When he heard this, he consorted [with Eve] to produce offspring.
And the Lord said unto him: “Therefore, whosoever slayeth Cain, vengeance shall be taken on him sevenfold.” and the Lord set a sign for Cain (Gen. 4:15). The Holy One, blessed be He, said to him: Four families were destined to descend from Abel, but since you have eliminated them from the face of the earth, the earth will open up and devour four families that will descend from you: these are Enoch, Irad, Mehujael, and Methushael.
Cain spake before the Holy One, blessed be He: Sovereign of all the worlds ! "My sin is too great to be borne" (Gen. 4:13), for it has no atonement. This utterance was reckoned to him as repentance, as it is said, "And Cain said unto the Lord, My sin is too great to be borne" (ibid.); further, Cain said before the Holy One, blessed be He: Now will a certain righteous one arise on the earth and mention Thy great Name against me and slay me. What did the Holy One, blessed be He, do? He took one letter from the twenty-two letters, and put (it) upon Cain's arm that he should not be killed, as it is said, "And the Lord appointed a sign for Cain" (Gen. 4:15). The dog which was guarding Abel's flock also guarded his corpse from all the beasts of the field and all the fowl of the heavens. Adam and his helpmate were sitting and weeping and mourning for him, and they did not know what to do (with Abel), for they were unaccustomed to burial. A raven (came), one of its fellow birds was dead (at its side). (The raven) said: I will teach this man what to do. It took its fellow and dug in the earth, hid it and buried it before them. Adam said: Like this raven will I act. He took || the corpse of Abel and dug in the earth and buried it. The Holy One, blessed be He, gave a good reward to the ravens in this world. What reward did He give them? When they bear their young and see that they are white they fly from them, thinking that they are the offspring of a serpent, and the Holy One, blessed be He, gives them their sustenance without lack, as it is said, "Who provideth for the raven his food, when his young ones cry unto God, and wander for lack of meat" (Job 38:41). Moreover, that rain should be given upon the earth (for their sakes), and the Holy One, blessed be He, answers them, as it is said, "He giveth to the beast his food, and to the young ravens which cry" (Ps. 147:9).
Concerning my discussion of the nature of Adam's sin, the Torah hints that the whole phenomenon of כי יריבון אנשים (21,18), when men quarrel, is only an outgrowth of Adam's original sin; i.e. the strife between Cain and Abel. The words that אם יקום והתהלך בחוץ, describe the fact that though Cain killed Abel, this death was not final, but he was re-incarnated in someone else's body, i.e. that of Moses. The word משענת, is a reference to Moses' staff, מטה. The words ונקה המכה, are reminiscent of G–d telling Cain that he who would kill him would be avenged שבעתים (Genesis 4,15). The Ari zal, writes that the letters in the word יקם, are simultaneously the first letters of יתרו, קין, מצרי, the three people whose bodies housed part of Cain's soul at a later period in history.
This also explains the Midrash saying that Tzipporah was so named, since like a bird, צפור, she purified, the reference being to the offerings of צפורים to signify purification of people who had previously been afflicted with צרעת (Shemot Rabbah 32; Leviticus 14,4). Similarly it is used to purify the house afflicted with certain kinds of stains (Leviticus 14,49). Rabbi Yossi used to refer to his wife as "his house". As long as this twin sister of Abel had been under the control of Cain,- maybe she (Tzipporah) blamed G–d. Cain was jealous, blaming his fate on the original sin of his father Adam who had brought contamination into the world, had made him an outcast like the מצרע the person afflicted with that skin disease. This fits because we know that such an affliction is usually due to slanderous talk of a person (Eyruvin 15). Moses' staff, מטה, was rooted in the עץ החיים, tree of life, the סוד of Abel who had not been tainted with sin. Abel lived for 49 days as the Ari zal explains the meaning of the word שבעתים "sevenfold," to mean seven times seven (Genesis 4,15). The word יקם, "will be avenged," is composed of the respective letters in the threesome יתרו-קין-מצרי. Abel lived 49 days in this world which was created with the letter "ה" (Genesis 2,4, see Menachot 29). The number 49 is equivalent to the numerical value of the word מט"ה, Moses' staff. The letter ה in the word is a reference only to G–d having created the world with the help of that letter. It became the staff and symbol of Moses later on. When Moses refused the mission to go to Pharaoh and bring about the חידוש העולם, his staff was turned into a צרעת serpent, and his hand became afflicted with צרעת, to show that he had aborted his purpose in life.
We find two opinions in Bereshit Rabbah 22,12, as to the kind of "sign" G–d gave to Cain. Rabbi Yehudah says that G–d made the sun shine for him. Rabbi Nechemyah says that G–d certainly would not have gone out of His way to make the sun shine for such a sinner, rather the "sign" was a form of צרעת, skin excema, very visible. This comment is not to be understood as disagreement with Rabbi Yehudah. G–d said to Moses: "If they will not believe you, and not listen to the impact of the first "sign" (miracle), they will be convinced by the impact of the second miracle." The first sign was that Moses' face would shine like the sun, and Cain would benefit from this. Rabbi Nechemyah elaborates that Cain certainly would not benefit from this, until, when re-incarnated and his soul had been cleansed since he had accepted G–ds judgment, he had become Yitro. Only then would his sign be radiation of the face of Moses, rather than the sign of צרעת. We find a reference to this in Exodus 22,1: "If the thief is discovered in a hideout." The thief referred to is Cain who had tried to cheat G–d (גנבת דעת, see Rashi's comment on Genesis 4,9). The Torah in Exodus 22,1, continues: "If he is struck down and dies as a result, there is no blood (guilt)." However, if the sun shone upon him, (the thief) there is blood (guilt). What is meant is the גלגל החמה, i.e. after he had reformed and had become rehabilitated (galgal should be read gilgul metamorphosis).
הלא אם תיטיב שאת, the word שאת is to be understood as: “gift.” In other words, G-d promises Kayin a reward if he would change his attitude. The word appears in this sense in Genesis 43,34, where Joseph offers his brothers gifts. G-d is telling Kayin that when he will offer Him another offering, based on his changed attitude, it will be gratefully received by Him. On the other hand, if he will not change his attitude, he will find that Satan will constantly try to lead him into committing further sins. The whole sentence is a condensed version of G-d’s message to Kayin. Basically, G-d warns Kayin that words are not enough to rehabilitate himself, but that actions must reflect such words. Such verses, i.e. condensed versions, occur again, for instance in Genesis 4,15, כל הורג קין, “anyone daring to kill Kayin,” etc. The second half of the verse has been intentionally omitted as the first half makes its meaning clear. Compare also Samuel II 5,8, where David implies a reward for soldiers defeating the Jebusites in possession of the city of Jerusalem. [It was a most dangerous mission, considered as “mission impossible.” Ed.]) A different exegesis: G-d warned Kayin that if he were able to suppress his plan to kill his brother due to his jealousy, He could find it in His heart to reward him for his sin (of offering a sacrifice consisting of inferior produce). The word שאת being interpreted in the same manner as נושא עון, “downgrading a sin,” (Exodus 34,7). G-d added that if Kayin would not restrain his evil urge he would be punished for this. חטאת, “a punishable sin.” We find an example of this in Samuel I 28,10. (King Shaul who wished to speak to the spirit of Samuel, reassuring the witch that she would not commit a punishable sin by calling him from beyond the grave). If you (Kayin) were to say that Hevel is at liberty to flee and thus escape (Kayin’s) wrath, G-d explains to him that seeing that Hevel is his brother and has brotherly feelings for him, he would never dream, of having to escape to save his life from a murderous brother. [Very novel interpretation of ואליך תשוקתו. Ed.] If, on the other hand, you were to argue that Hevel being physically stronger than he, he would not have to fear you, G-d says that he, Kayin, would find means of neutralising Hevel’s physical strength, i.e. ואתה תמשול בו. In the ensuing conversation between the two brothers, Kayin told him that he would play the role of the senior brother, something that Hevel was not willing to accept. As a result of this, Kayin determined to kill him, losing no time to carry out his desire.
ואיבתי את אויביך, "For I will be an enemy unto your enemies, etc." Perhaps the Torah hints here that by means of busying oneself with Torah and the performance of its commandments G'd will uproot the source of the קליפה, i.e. Satan, as well as the various branches which are constantly active trying to seduce people and thereby to degrade and dishonour the banner of Torah. You are advised to read what I have written in connection with the confrontation between Cain and G'd in Genesis 4,9-15.
נע ונד תהיה בארץ, this is yet another curse, one that most certainly applied only to Kayin personally, a curse which resulted in his not being able to feel at home permanently in any one place on earth. This was something psychological, forcing Kayin to adopt a nomadic lifestyle, trying his luck at growing things by moving to a new location every time he experienced crop failure. G’d did not kill him outright, something that every murderer deserves. The reason was that killing him now would be counterproductive as it would leave the earth without males other than Adam, and Adam could not be expected to sire more children after he had lost the two sons he had helped produce. We know, that even with Kayin surviving, the trauma of what happened prevented Adam from maintaining marital relations with his wife for 130 years. (5,3) Although G’d had not killed Kayin, he was under sentence of exile in addition to the earth having been cursed as an instrument of providing his livelihood. The words נע ונד are as if the word נע had been repeated, stressing the seriousness of the curse. Our sages, in commenting on the line כל הורג קין שבעתים יוקם, “that anyone killing Kayin, he (Kayin) will be avenged sevenfold,” explain that seeing that Kayin personally had not been executed for his murder, people would reason that murder goes relatively unpunished. In order for people not to draw such a conclusion from what had not happened to Kayin, the curse of murdering even someone already as guilty as Kayin, had to be highlighted in such terms. (Bereshit Rabbah 22,12) Another reason explaining why Kayin was not subjected to immediate execution is that Kayin, being the first murderer, had not known that the penalty for murder is execution. Subsequent generations knowing the penalty for murder, could not expect to be treated so leniently. It is even possible to consider Kayin’s killing Hevel as having been an inadvertent killing, seeing that he did not know what injury would prove fatal. He had never seen a person who had been killed, and when hitting Hevel he had not thought that he had injured him fatally. If that is so, the penalty of exile, i.e. נע ונד תהיה בארץ, “you will not be at home anywhere on earth,” is exactly the penalty devised by the Torah for people who killed inadvertently In Torah Shleymah on our chapter item #96 the word נע is understood to mean that Kayin will be forever on the move, whereas the word נד is understood to mean that he will not be able to sit down and relax but that his body will remain in constant motion, much like that of a drunken person. Once he had repented, one of these curses was removed from him, as we know from Genesis 4,15 וישב בארץ נוד. The Torah did not say, however, בארץ נוע, because he was not able to settle in one location for long.
IF THOU AFFLICT HIM IN ANY WISE. “This is an elliptical verse; it threatens, but does not explain the punishment needed to complete the sense of the verse. It is like the verse, therefore, whosoever slayeth Cain, (Genesis 4:15.) which does not explain what the punishment is. Here too, if thou afflict him in any wise, is an expression of determination to inflict punishment, as if to say: ‘In the end you will get your deserts. Why? For if he cry unto Me I will hear him, and I will avenge him.’” This is Rashi’s language. But it is not correct [to interpret a verse on the basis of such a long omission, in order to complete the sense]. The witness he brings [i.e., the verse about Cain] also does not testify to that [kind of long omission]. But it is possible that the word ki [generally translated “for”], here means “if,” for this is one of the usages of the word ki, (Rosh Hashanah 3a. The verse here reads: ki im tza’ok yitzak, and is generally translated: “for if he cry.” But with the word ki understood as “if”, the verse would read: “if if he cry,” as explained further on in the text.) and the verse thus states: “if if he cry at all unto Me, I will surely hear his cry,” the repetition of the word “if” being used in order to show the gravity and importance of the matter, similar in usage to these phrases; hamiblie ein k’varim [generally translated: “Was it because there were no graves…?” — but literally: “was it because there were ‘no no’ graves…?”]; (Exodus 14:11.) harak ach b’Mosheh [generally translated: “hath the Eternal indeed spoken only with Moses”, but literally: “‘only only’ with Moses].” (Numbers 12:2.) The correct interpretation appears to me to be that He is stating: “If thou afflict him in any wise, if he will only just cry at all unto Me I will at once hear his cry: he does not need anything else at all, for I will save him and avenge his cause from you. And the reason for this is that you oppress him because [you think] he has no one to help him against you, but behold he has more help than anyone else. For other people will try to find saviors to save them, and helpers to avenge their cause, and perhaps they cannot profit nor deliver, (I Samuel 12:21.) while this one will be saved by the Eternal merely through his crying out, and He will take vengeance from you, for The Eternal is a jealous and avenging G-d.” (Nachum 1:2.) There are many verses to a similar effect. Thus, that which He said, Rob not the weak, because he is weak, neither crush the poor in the gate; for the Eternal will plead their cause, (Proverbs 22:22-23.) means: “rob not the poor merely because he is poor and has no helpers, nor crush the poor in your gates, for the Eternal will plead on their behalf.” Similarly He said, And enter not into the fields of the fatherless, for their Redeemer is strong; (Ibid., 23:10-11.) the Eternal of hosts is His Name, (Jeremiah 50:34: Their Redeemer is strong, the Eternal of hosts is His Name.) for they have a Redeemer Who is stronger and closer to them than all people have. Here also He said, that just by his cry, the fatherless will be saved. Likewise: For as the rain cometh down and the snow from heaven, and returneth not thither, except it water the earth, and make it bring forth and bud, and give seed to the sower and bread to the eater; so shall My word be that goeth forth out of My mouth; it shall not return unto Me void, except it accomplish that which I please. (Isaiah 55:10-11.) In both phrases [except it water — except it accomplish] He is stating that they (I.e., the rain and the snow.) will do nothing else other than to water the earth immediately, and so also will My word do that which I please. Thus the meaning of the word ki [ki im hirvah — ki im asah: except it water — except it accomplish] has the sense of “but.” And so also: ‘ki im’ (but) I will depart to mine own land, and to my kindred. (Numbers 10:30.)
AND LAMECH SAID UNTO HIS WIVES. For the sense of this verse, the commentators have depended on the opinion of Onkelos who explained therefore whosoever slayeth Cain vengeance shall be taken on him ‘shivatha’im’ (Above, Verse 15.) as meaning that at the end of seven generations, vengeance shall be taken on him [Cain], but not now (The sense of the verse, according to Onkelos, would thus be: “Therefore, all ye who would slay Cain, know that seven generations later vengeance will be taken on him (Cain), but not now.”) because G-d would be long-suffering with him. Now Lamech’s wives feared to bear children because they would be the seventh generation to Cain, but he comforted his wives by saying that G-d would be forbearing with him for yet seventy-seven generations because he would pray before Him, for He is long-suffering and would have mercy upon him. Or it may be that Lamech’s words were an absurd a fortiori argument, in accordance with the Midrash that Rashi mentioned, [namely: “For if so, the Holy One, blessed be He, could never exact His debt nor fulfill His word.”] If so, Scripture is stating: “Therefore whosoever slayeth Cain, vengeance shall be taken of the seventh generation” and not in his days. And this is the translation of Onkelos: “All who would slay Cain! In seven generations, punishment will be exacted of him [Cain].” But if so, it would have been proper that the verse, And Lamech said unto his wives, appear before [Verse 20: And Adah — Lamech’s wife — bore Jabal]. In my opinion, the word shivatha’im does not mean “seven generations” because this word is not used for seven separate units but rather for the multiplying of one thing seven times, such as: refined ‘shivatha’im’ (sevenfold); (Psalms 12:7.) restore ‘shivatha’im’ (sevenfold); (Proverbs 6:31.) and the light of the sun shall be ‘shivatha’im’, (Isaiah 30:26.) meaning doubled and redoubled seven times. But the meaning of therefore, whosoever slayeth Cain (Above, Verse 15.) is, according to its real sense, that G-d said: “Therefore, whosoever slayeth Cain will have vengeance taken on him sevenfold, for I will punish his slayer seven times for his sin, since I have promised Cain that he will not be slain in view of his fear of Me and his confession before Me.” However, the matter of Lamech and his wives is not mentioned clearly in Scripture. We could also say that they feared lest Lamech be killed as a punishment for his ancestor’s sin since G-d did not tell Cain, “I have forgiven you.” Instead, He promised him only that he will not be slain, but He would collect His debt from his children, and they did not know when. And so indeed the matter happened. Lamech, however, comforted them by saying that G-d would have mercy on him even as He had mercy on Cain, for he had cleaner hands than Cain, and he also would pray before Him and He would hear his prayer. However, it appears to me that Lamech was a very wise man in every craft, and he taught his eldest son [Jabal] the business of pasturing according to the nature of the cattle. To the second son [Jubal] he taught the art of music, and he taught the third one [Tubal-Cain] to forge metals and to make swords, spears, javelins, and all instruments of war. His wives were then afraid that he might be punished because he brought the sword and murder into the world, and he thus retained in his hand the evil deed of his ancestor [Cain] since he was a descendant of the first murderer and he created the waster to destroy. (Ibid., 54:16.) But he [Lamech] told them: “I did not slay a man by wounds, nor a child by bruises, (See Verse 23 in this chapter.) as did Cain, and G-d will not punish me. Instead, He will guard me from being killed moreso than Cain” He [Lamech] mentioned this in order to say that man cannot kill only with the sword and javelin; death caused by wounds and bruises is a worse death than by the sword. Therefore, the sword is not the cause of murder, and there is no sin upon him who made it.
“Until the time changes” is an expression of rebuke and an exaggeration: so will he be punished, and the punishment was already delineated above. A similar instance is (Gen. 4:15): “Therefore, whoever kills Cain.”
אם ענה תענה אתו IF THOU AFFLICT THEM IN ANY WISE — This is an elliptical phrase — the text threatens but breaks off and does not specify immediately the punishment which will fall upon those who do this. We have the same in, (Genesis 4:15) “Therefore whosoever slayeth Cain …” it threatens but does not specify the punishment. So, here, too: “If thou afflict them in any wise”, — this is a threat, as much as to say: “in the end you will get your deserts!” Why are you certain to get them? “Because (כי) if (אם) they cry at all unto Me, I will surely hear their cry”.
[Dovid] will not come Dovid will not come here. This is a shortened verse [because] it stated, "Whoever kills the Yevusi and touches [and destroys] the tower's spire" but [the verse] does not explain what happens to the person [who reaches the spire]. However, in Divrei Hayomim I, 11, 6) it explains, "Whoever kills the Yevusi first will be made a chief and a prince." Similar to this [we find]. "Therefore, whoever kills Kayin" (Bereishis 4, 14) and [that verse] does not explain what happens to the person [who kills Kayin] but from its context, it's understood that the language conveys rebuke and anger. (To whoever kills Kayin.)
And touches [and destroys] the tower's spire. [This word] denotes the spire of a tower because that's where their idols were placed. [During] the days of Dovid, the generations of the oath had already passed. (Avimelech asked Avrohom to swear “that you will not deal falsely with me, with my son or my grandson.” These three generations had already passed when Dovid attacked the Yevusim in the fortress of Tzion.)
ולא שמע ה' בקולכם, on account of the desecration of His name that was part of their sin. Whenever a sin includes חילול השם, the desecration of G’d’s name, (seeing that is by definition something public) forgiveness without death of the penitent sinner is impossible. Not only that, but G’d’s decree had been formulated as an oath, something that made it irrevocable after both Joshua and Calev had made efforts to make the people reconsider their negative attitude by accusing G’d of hating them. As a matter of fact, even when they did repent afterwards, this was not genuine, but was based on their fear of punishment. As a result, such a repentance is not sufficient to cancel the punishment due in this life. Something similar had already occurred with Kayin, who also repented but only because he could not face the punishment in store for him. (Genesis 4,15) Both King Shaul, in respect of his failure to wipe out Amalek completely, (Samuel I 15,26) and the High Priest Eli (Samuel I 3,14) repented, but did so only out of their unwillingness to face their punishment.
[60] On the other hand, of Cain the accursed fratricide’s death no mention is found anywhere in the Books of the Law—nay, there is an oracle uttered concerning him which says, “The Lord God set a sign on Cain, even this, that no man that found him should kill him” (Gen. 4:15).
[166] For it is an almost invariable rule that both persons and causes are cherished by those who are friendly and attached to them, but brought to ruin by those who have nothing in common with them, and look on them with no favour. For this cause the sacred utterance, testifying in opposition to the feigned simplicity of Cain, says ‘ “Not so” are you minded as your words run’ (Gen. 4:15); for you say that everyone that has found your artifices in the wrestling-bout of words will kill you, but you know that not everyone will do so, since countless numbers have been enrolled on your side, and only he will do so who is a friend of virtue, but to you an irreconcilable enemy.
[167] “He” it continues, “that slayeth Cain shall loosen seven punishable objects” (Gen. 4:15). What meaning this conveys to those who interpret literally, I do not know. For there is nothing to show what the seven objects are, nor how they are punishable, nor in what way they become loose and unstrung. We must make up our minds that all such language is figurative and involves deeper meanings. It would seem, then, that the thought which Moses desires to convey is of this nature.
[177] It goes on to say “the Lord God set a sign upon Cain, that everyone that found him might not kill him” (Gen. 4:15), and what the sign is, he has not pointed out, although he is in the habit of showing the nature of each object by means of a sign, as in the case of events in Egypt when he changed the rod into a serpent, and the hand of Moses into the form of snow, and the river into blood.
Why whoever should slay Cain should be liable to bear a sevenfold punishment? (Genesis 4:15).
Why whoever should slay Cain should be liable to bear a sevenfold punishment? (Genesis 4:15). As our soul consists of eight portions, being accustomed to be divided in its rational and irrational individuality into seven subordinate parts, namely into the five outward senses, and the instrument of vice, and the faculty of generation; those seven parts exist among the causes of wickedness and evil, on which account they likewise fall under judgment; but the death of the principal and dominant portion of man, namely of the mind, is principally the wickedness which exists in it. Whoever therefore slays the mind, mingling in it folly, and insensibility, instead of sense, will cause dissolution also of the seven irrational parts; since, just as the principal and leading part had a portion from virtue, in the same manner likewise are its subject divisions composed.
Adonoy said to him, Therefore, whoever kills Kayin, [after seven generations] revenge will be taken on him [Kayin] sevenfold. Adonoy placed a mark on Kayin, so that whoever would find him would not kill him.
And the Lord said to him, Behold now, any one who killeth Kain, unto seven generations vengeance shall be taken of him. And the Lord sealed upon the face of Kain the mark of the Name great and honourable, that any one who might find him should not kill him when he saw it upon him.
| וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהֹוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃ | 16 J | Cain left the presence of יהוה and settled in the land of Nod, east of Eden. |
ויצא קין מלפני ה, “Kayin left the Presence of Hashem;” this formula also appears in Esther 8,15, where Mordechai is described as leaving the Presence of the King. The verse informs us that on account of his exile, Kayin was given a new lease on life, and he accepted G-d’s judgment. He was eventually killed inadvertently after seven generations.
וישב בארץ נוד, “he settled in a land known thereafter as Nod”. Originally, he had been condemned to be נע ונד תהיה בארץ; our sages derive from this line that if one is condemned to be in exile, this diminishes the original sin one qualifies for by half.
IN THE LAND OF NOD. The land of Nod is so called because it was in that land that Cain was a wanderer and a fugitive. (See verse 12.)
ON THE EAST SIDE OF EDEN. East of Eden and north of the garden. (Ibn Ezra held that the inhabited world developed north of Eden. See Chap. II, note 37.)
'ויצא קין מלפני ה, He went forth away from the presence of the Lord, from one place to another, away from the proximity of Gan Eden, the area where G’d’s presence was most in evidence, until וישב בארץ נוד, a play on words, i.e. he moved from place to place, נד. Eventually, he settled down in an area east of the Garden of Eden, a good distance away from where his father and mother lived. Even there he remained restless due to the curse he had been smitten with. The Torah merely informs us that if and when he did settle down for short spaces of time, it was in that vicinity, east of Eden. His wife and children lived there permanently, whereas he was always on the go, doomed to roam on the surface of the globe. Of course, at intervals he would return to his wife and children, even building towns for them.
AND CAIN WENT OUT FROM THE PRESENCE OF THE ETERNAL. The sense thereof is that he never stood before Him any more, as he meant when he said, and from Thy face shall I be hid, (Verse 14.) [as explained above]. And he dwelt in the land of Nod. The sense thereof is that Cain did not traverse the entire world, but he dwelt in that land, perpetually wandering therein and not resting at all in any one place thereof, and so it was forever called “the land of Nod (wandering)” after him.
ויצא קין AND CAIN WENT AWAY — He went away in pretended humility as though he would deceive the Most High (Genesis Rabbah 22:13).
בארץ נוד IN THE LAND OF NOD — In the land where all exiles wander about.
קדמת עדן ON THE EAST OF EDEN — Thereto his father went into exile when he was driven out from the Garden of Eden. as it is said, (3:24) “And He placed in the east of the Garden of Eden” a watch on the road that leads to the entrance of the Garden, from which one may infer that Adam was there (in the East) (Genesis Rabbah 21:9). Indeed, we find, also, that the Eastern quarter always forms a place of refuge for murderers, as it is said, (Deuteronomy 4:41) “Then Moses set aside three cities of refuge towards the place of sun-rise [that a murderer might flee thither].” Another explanation of בארץ נוד IN THE LAND OF NOD — (taking נוד in the sense of “movement”) — wherever he went the earth quaked beneath him, and people said, “Turn away from him: this is the man who killed his brother” (Midrash Tanchuma, Bereshit 9).
מלפני ד׳, nach der Auffassung der Weisen, nicht räumlich, sondern aus dem ganzen Verhältnis zu Gott: warf Gottes Worte hinter den Rücken und wollte versuchen, von Erde und Menschen gebannt, ein selbständiges Leben zu gründen. Obgleich aus dem Paradiese verwiesen, standen die Menschen doch noch לפני ד׳. Kain jedoch, durch sein Verbrechen und sein Verhalten nach demselben, trat hinaus aus diesem Verhältnis.
Wir sahen die Gottesherrlichkeit dem Menschen im Westen entschwinden. Wir sehen hier eine Entfernung nach Osten קדמת עדן, also eine immer größere Entfernung von Gott, und damit den Versuch eingeleitet, auf die eigene Menschenkraft, ohne Gott, ein selbständiges Leben zu begründen.
He exited with humility... a deceiver... Rashi knows this because the Torah uses the term ויצא (exited), which means leaving an enclosed area, instead of וילך (went). But Kayin ‘exited’ from the Presence of Hashem, for Whom there is no enclosed area, as the whole earth is filled with His Glory! [Thus it hints, “He exited with humility.”]
Which indicates that Adam was there... For if not, why were the angels in the east and not elsewhere?
An alternative explanation of בארץ נוד. But the verse cannot mean only this explanation, for otherwise, why does it say: “East of Eden”? Thus we need the first explanation, “That is where his father was exiled.” And the verse cannot mean only that explanation, for otherwise, why does it say: “In the land of Nod,” instead of, “In the territory”? [Thus Rashi offered both explanations.] (Maharshal)
Cain departed from the presence of the Lord and lived in the land of Nod, east of Eden. Some commentaries hold that this was an actual land called Nod. Others interpret the verse as meaning that Cain attempted to settle in various lands, but he was cast out of each one. Consequently, he was left to wander [ noded ] from land to land. According to this explanation, the emphasis on the fact that Cain dwelled east of Eden serves to further highlight Cain’s broken state: Cain was from the second generation following the banishment from the Garden of Eden, and now he himself had been exiled.
וישב בארץ נוד, “he settled in the land of Nod.” Seeing that Kayin had become a true penitent, G’d remitted half of his sentence, the half dealing with his being a constant wanderer on earth, not calling any place “home.” Whereas he had been condemned to be נע ונד, he had now been allowed to establish a permanent residence. Nachmanides explains the word נוד in terms of it being a variant of נע ונד, meaning that the region in which Kayin was a wanderer was one called נוד, so that his wanderings did not involve roaming the surface of the globe.
קדמת עדן, “to the east of Eden.” Wherever an easterly direction is mentioned in connection with man, it is related to the location of גן עדן in some manner. When the direction is mentioned with Moses, however, the Torah writes אז יבדיל משה שלש ערים מזרחה שמש, in order to describe an easterly direction (Deuteronomy 4,41, i.e. the word מזרחה describes an easterly direction)
“Cain went out” [4:16]. He went out very happy. Adam encountered him and asked him: what was the outcome of your trial? He responded: I have repented and my heart has been eased. Adam became anguished. He said: is repentance such a great thing and I did not know it? Adam immediately said: “A Song for the Sabbath day” [Psalms 92:1]. It says in the same psalm, “It is good to praise the Lord” [Psalms 92: 2]. It is good to praise God. (Genesis Rabbah, 22.13.) “And he settled in the land of Nod, east of Eden” [Gen. 4:16]. Cain went to the city where Adam had settled, that was to the east of the Garden of Eden, since the eastern side accepts those who want to repent. Some say that the land of Nod is translated as that wherever Cain went, the earth shook under him. Wherever he went, people said to him, leave us, you are a sinner, you killed your brother. (Rashi, Genesis, 4:16.)
14. The Rabbi: Whosoever prophesied did so either in the [Holy] Land, or concerning it, viz. Abraham in order to reach it, Ezekiel and Daniel on account of it. The two latter had lived during the time of the first Temple, had seen the Shekhinah, through the influence of which each one who was duly prepared became of the elect, and able to prophesy. Adam lived and died in the land. Tradition tells us that in the cave [of Machpelāh] were buried the four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah. This is the land which bore the name 'before the Lord,' and of which it is stated that 'the eyes of the Lord thy God are always upon it' (Deuteronomy 11:12). It was also the first object of jealousy and envy between Cain and Abel, when they desired to know which of them would be Adam's successor, and heir to his essence and intrinsic perfection; to inherit the land, and to stand in connexion with the divine influence, whilst the other would be a nonentity. Then Abel was killed by Cain, and the realm was without an heir. It is stated that 'Cain' went out of the presence of Lord (Genesis 4:16), which means that he left the land, saying: 'Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid' (Genesis 5:14). In the same way is it said: 'But Jonah rose up to flee unto Tarshish from the presence of the Lord' (Jonah 1:3), but he only fled from the place of prophecy. God, however, brought him back there out of the belly of the fish, and appointed him prophet in the land. When Seth was born he was like Adam, as it is said: 'He begat in his own likeness, after his image' (Genesis 5:3), and took Abel's place, as it is said: For God has appointed me another seed, instead of Abel, whom Cain slew (Genesis 4:25). He merited the title: 'Son of God,' like Adam, and he had a claim on the land, which is the next step to paradise. The land was then the object of jealousy between Isaac and Ishmael, till the latter was rejected as worthless, although it was said concerning him: 'Behold, I have blessed him, and will multiply him exceedingly' (Genesis 17:20) in worldly prosperity; but immediately after it is said: 'My covenant will I establish with Isaac' (Genesis 17:21), which refers to his connexion with the divine influence and happiness in the world to come. Neither Ishmael nor Esau could boast of a covenant, although they were otherwise prosperous. Jealousy arose between Jacob and Esau for the birthright and blessing, but Esau was rejected in favour of Jacob, in spite of his strength and the latter's weakness. Jeremiah's prophecy concerning Egypt was uttered in Egypt itself. This was also the case with Moses, Aaron and Miriam. Sinai and Parān are reckoned as belonging to Palestine, because they are on this side of the Red Sea, as it is said: 'And I will set thy bounds from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river' (Exodus 23:31). The 'desert' is that of Parūn, 'that great and terrible wilderness' (Deuteronomy 1:19), being the southern border. 'The fourth river is Euphrates' (Genesis 2:14), designates the northern border, where there were the altars of the Patriarchs, who were answered by fire from heaven and the divine light. The 'binding' of Isaac took place on a desolate mountain, viz. Moriah. Not till the days of David, when it was inhabited, was the secret revealed that it was the place specially prepared for the Shekhinah. Araunah, the Jebusite, tilled his land there. Thus it is said: 'And Abraham called the name of the place, The Lord shall see, as it is said to this day, in the mount of the Lord it shall be seen' (Genesis 22:14). In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17). Prior to this it is said: 'And he lighted upon a certain place' (Genesis 28:11), viz. the chosen one. Was not Abraham also, and after having been greatly exalted, brought into contact with the divine influence, and made the heart of this essence, removed from his country to the place in which his perfection should become complete? Thus the agriculturer finds the root of a good tree in a desert place. He transplants it into properly tilled ground, to improve it and make it grow; to change it from a wild root into a cultivated one, from one which bore fruit by chance only to one which produced a luxuriant crop. In the same way the gift of prophecy was retained among Abraham's descendants in Palestine, the property of many as long as they remained in the land, and fulfilled the required conditions, viz. purity, worship, and sacrifices, and, above all, the reverence of the Shekhinah. For the divine influence, one might say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their God. Reason chooses those whose natural gifts are perfect, viz. Philosophers and those whose souls and character are so harmonious that it can find its dwelling among them. The spirit of life, pure and simple, is to be found in beings which are endowed with ordinary primary faculties, and particularly adapted to higher vitality--viz. animals. Finally, organic life finds its habitat in a mixture of harmonious elements, and produces--plant.
[2] Another interpretation: "and Abimelech acted justly." As it says, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him.' (Proverbs 26:27) Anyone who kills his brother with a staff, Jehoram stood up and killed the sons of his father's belly, as it says, 'Moreover, you have killed your brothers, your father's household, who were better than you.' (2 Chronicles 21:13) And because he killed the sons of his father's belly, therefore his bowels came out with his sickness, as it says, 'And they went on for days, and at the end of two years, his bowels came out because of his sickness.' (2 Chronicles 21:19) Why does it say, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him'? Cain killed his brother with a stone, as it says, 'And Cain rose up against Abel his brother and killed him.' (Genesis 4:8) And how did he kill him? He took a stone and struck him on all his organs with blows until he died. How do we know this? Because Lamech said to his wives, 'I have killed a man for wounding me.' (Genesis 4:23) And even Cain was killed with a stone, as it says, 'And Cain went out.' (Genesis 4:16) A stone fell on him and killed him. Why does it say, 'And whoever rolls a stone, it will come back on him'? Abimelech also killed his brothers with a stone, as it says, 'And he killed them on one stone.' (Judges 9:5) And he was also killed with a stone, as it says, 'And a certain woman threw an upper millstone upon Abimelech's head, and crushed his skull.' (Judges 9:53) Woe to him who rolls a stone, for it will come back on him."
“East” – Rav said: In every place, the eastern direction offers refuge. Adam the first man – “He banished the man; He stationed the cherubs east of the Garden of Eden.” Cain – “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). The killer – “Then, Moses designated three cities on the eastern side of the Jordan [that a killer may flee there who kills his neighbor unwittingly]” (Deuteronomy 4:41–42). Another matter, “[He stationed the cherubs] east [mikedem] [of the Garden of Eden]” – the angels were created before [kodem] the Garden of Eden. That is what is written: “This was the Ḥaya angel that I had seen beneath the God of Israel at the Kevar River, and I knew that they were cherubs” (Ezekiel 10:20). (This verse proves that “cherubs” are angels.) “And the flame” – based on: “His servants are flaming fires” (Psalms 104:4). “The ever-turning [hamithapekhet]” – as they [angels] have various forms [mithapekhim], sometimes men, sometimes women, sometimes winds, sometimes angels. Another matter, “mikedem” – Gehenna (Alluded to here by the flaming sword, as the Midrash will explain.) was created before [mikodem] the Garden of Eden; Gehenna on the second day and the Garden of Eden on the third. “And the flame [lahat] of the ever-turning sword” – based on: “The day that is coming will burn [velihat] them” (Malachi 3:19). “Ever-turning”– as it turns over upon the person and burns him from head to toe and from toe to head. Adam said: ‘Who will save my descendants from this fire?’ Rabbi Huna said in the name of Rabbi Abba: The sword of circumcision, as it is stated: “Make flint swords for yourself [and circumcise the children of Israel]” (Joshua 5:2). The Rabbis say: The sword of Torah, as it is stated: “And a double-edged sword in their hand” (Psalms 149:6). When Adam saw that his descendants were destined to descend to Gehenna, he restrained himself from procreation. But when he saw that after twenty-six generations Israel was destined to receive the Torah, He consorted in order to produce descendants, as it is stated: “The man was intimate with Eve, his wife” (Genesis 4:1).
“Cain departed [vayetze] from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Cain departed from the presence of the Lord” – from where did he depart? (God’s presence is everywhere.) Rabbi Yudan said in the name of Rabbi Aivu: He cast the words (God’s rebuke.) behind him and departed, as though deceiving the Most High. Rabbi Berekhya said in the name of Rabbi Elazar ben Rabbi Shimon: He departed as one who shows a split hoof, (The pig seeks to create the impression that it is kosher because it has split hooves, even though it lacks the other, hidden, requirement of kashrut, as it does not chew its cud. So, Cain pretended to be humbled, but remained arrogant.) and as one who deceives his Creator. Rabbi Ḥama said in the name of Rabbi Ḥanina bar Rabbi Yitzḥak: He departed joyfully, just as it says: “Here he is going out [yotze] to meet you [and he will see you and he will rejoice in his heart]” (Exodus 4:14). Adam the first man encountered him. He said to him: ‘What became of your sentence?’ He said to him: ‘I repented and reached a settlement.’ Adam the first man began beating himself on the face, saying: ‘Such is the power of repentance, and I did not know.’ Immediately, Adam the first man stood and said: “A psalm, a song for the Shabbat day…” (Psalms 92:1). Rabbi Levi said: Adam the first man said this Psalm, but it was forgotten from his generation, and Moses came and reintroduced it in his own name: (Psalms 90–100 are attributed to Moses (Bava Batra 14b and Rashi). Moreover, the first letters of the words of the verse: Mizmor shir leyom haShabbat – mem, shin, lamed, heh – can be combined to create leMoshe – to Moses.) “A psalm, a song for the Shabbat (Shabbat is expounded in the sense of repentance [teshuva].) day. It is good to give thanks [lehodot] (Lehodot is expounded in the sense of confession [vidui].) to the Lord…” (Psalms 92:1–2).
Halakha: A person of Israel who did not pray the morning prayer, the additional prayer, or the afternoon prayer, as many times he was too occupied to pray, because he was relieving himself, or he was walking on the way and forgot to pray – until what hour is it permitted for him to pray and fulfill his obligation? How must he act? So taught the Sages: The morning prayer is until noon. the afternoon prayer is until the evening. the evening prayer has no fixed time, but the additional prayer is all day. Rabbi Elazar said: If one forgot and did not pray the additional prayer, and comes to pray the afternoon prayer, he prays the afternoon prayer and then the additional prayer. Why? It is because everything is recited at its time. The evening prayer has no fixed time, until dawn. Why? (Why is it important to know until when one can pray?) It is as it is written: “I love those who love me, and those who seek me will find me” (Proverbs 8:17). And anyone who prays and focuses his heart in prayer, it is a positive indicator that his prayer was accepted, as it is stated: “Lord, You hear the desire of the humble” (Psalms 10:17). Great is prayer before the Holy One blessed be He. Rabbi Elazar said: Is your wish to know the power of prayer? If it does not accomplish all of it, it accomplishes half of it. Cain stood against his brother Abel and killed him. An edict was issued: “Restless and itinerant you shall be on the earth” (Genesis 4:12). Immediately, he stood and confessed before the Holy One blessed be He, as it is stated: “My iniquity is too great to bear” (Genesis 4:13). He said before Him: ‘Master of the universe, You bear the entire world, but you cannot bear me? You wrote: “Bearing iniquity and overlooking transgression” (Micah 7:18) – pardon my iniquity, which is great.’ Immediately, he found mercy before the Holy One blessed be He, and the “itinerant” half of the edict was withheld from him, as so it is written: “He resided in the land of Nod” (Genesis 4:16). From here you learn that prayer is great before the Holy One blessed be He. Likewise Hezekiah, when the prophet said to him: “Instruct your household, as you are dying” (Isaiah 38:1). Immediately, “Hezekiah turned his face to the wall [and he prayed to the Lord]” (Isaiah 38:2). The Holy One blessed be He said to him: “I have heard your prayer… behold, I am adding fifteen years to your days” (Isaiah 38:5), as it is written: “He grants the wishes of those who fear Him, and He hears their cry and saves them” (Psalms 145:19).
“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.
And Israel settled in Shittim. Balak and all his people of Pethor took counsel and said, "We have no choice but to seek the advice of Balaam." Balaam... Balaam gave his advice. Balak came to curse the people of Israel. It is written in one place (Joshua 24:9), "And he fought against Israel." And in another place (Judges 11:17), "If we fight with them." But he came to fight, and it did not go well. Immediately they went and entrusted their daughters, as our sages said regarding the "remembered above" matter. Therefore, it is said, "And Israel settled in Shittim, and the people began to commit sexual immorality with the daughters of Moab." And it says (Numbers 31:16), "These caused the children of Israel to sin." Weren't they brought from Midian? Rather, it teaches us that Midian and Moab were in this advice that Balaam gave in order to cause Israel to stumble. When Israel saw that Balaam had no power to curse them, they immediately fell into immorality, and 24,000 of them perished. "In Shittim" means that they engaged in foolishness. As it is also said (Proverbs 7:7), "The adulterous woman lacks sense." Another interpretation: "And Israel settled in Shittim." Whenever the term "settling" is mentioned, it is a language of distress. It is said regarding Cain (Genesis 4:16), "And Cain went out from the presence of the Lord and settled in the land of Nod." (Genesis 37:1) "And Jacob settled." Joseph was sold. (Exodus 32:6) "And the people sat down to eat and drink." And they handed over Joseph. (Exodus 32:6) "And the people sat down to eat and drink, and they got up to play." And Israel settled in Shittim, and there were deaths, and the people began to commit sexual immorality with the daughters of Moab. They made profane what was once holy. "The daughters of Moab" refers to the plains of Moab on the eastern side of the Jordan. For the wilderness of Jeshimon is to the west of the land of Moab, close to the Jordan, as it is a day's journey.
(Deut. 4:41:) THEN MOSES SET APART THREE CITIES TOWARD THE RISING OF THE SUN. All murderers flee eastward. Thus it is stated (in Gen. 3:24): AND AT THE EAST OF THE GARDEN OF EDEN HE POSTED . Cain fled to eastward, as stated (in Gen. 4:16): AND CAIN WENT OUT FROM BEFORE THE LORD AND DWELT IN THE LAND OF NOD, EAST OF EDEN.
Another interpretation: He said to him: Sovereign of the World, you have been proclaimed (in Micah 7:18): WHO IS A GOD LIKE YOU, FORGIVING SIN AND PASSING OVER TRANSGRESSION? (Gen. 4:13:) MY SIN IS GREATER THAN I CAN BEAR. The Holy One said to him: You have repented. By your life, I am revoking one decree from you. Thus it is stated (in Gen. 4:16): AND CAIN WENT OUT FROM BEFORE THE LORD AND DWELT IN THE LAND OF NOD. While he was going away, the first Adam met him. He said to him: What happened about your sentence. He said: If I had not confessed, I should already have disappeared from the world. Adam said at that time (in Ps. 92:2 [1]): IT IS GOOD TO CONFESS TO THE LORD. In this world individuals confess to the Holy One, but in the world to come they all confess to him. So it is stated (in Is. 12:1): I WILL CONFESS TO YOU, O LORD; FOR, THOUGH YOU WERE ANGRY WITH ME, YOUR ANGER IS TURNED AWAY, AND YOU COMFORT ME.
Psalm of Thanksgiving. Rabbi Yaakov said in the name of Rabbi Abbahu in the name of Rabbi Acha: "Let all nations give thanks to me," and I accept them, as it is said: "Every knee shall bow to Me, every tongue shall swear" (Isaiah 45:23). If every knee bows and every tongue swears to Me, I accept them. This is what Scripture says: "He who conceals his transgressions will not prosper" (Proverbs 28:13). He who conceals his transgressions is Adam, who said to God: "The woman whom You gave to be with me" (Genesis 3:12). He did not seek to do repentance, as it is said: "Lest he stretch out his hand" (Genesis 3:22). Rabbi Abba bar Kahana said: When the Holy One, blessed be He, said to him, "Do teshuva," he replied, "Lest." But "now" means teshuva, as it is said: "And now, Israel, what does the Lord your God ask of you but to fear Him?" (Deuteronomy 10:12). And "lest" means "no." He who conceals his transgressions will not prosper. "Whoever confesses and forsakes will be shown mercy" (Proverbs 28:13). This refers to Cain, as it is said: "And Cain went out from before the Lord" (Genesis 4:16). Rabbi Huna said in the name of Rabbi Chanina bar Yitzchak: He went out rejoicing, as it is said: "And Haman went out that day joyful and with a glad heart" (Esther 5:9). Adam met him and said to him, "What has happened with your judgment?" He replied, "I did teshuva and was forgiven." Adam said to him: "Good is to give thanks to the Lord" (Psalm 92:2). Another explanation of "He who conceals his transgressions": This refers to Saul, as it is said: "What is this bleating of sheep in my ears?" And Saul said, "They have brought them from the Amalekites" (1 Samuel 15:14-15). "Whoever confesses and forsakes will be shown mercy": This refers to David, who said: "I have sinned against the Lord; please take away the iniquity of Your servant" (2 Samuel 24:10). Immediately, God said to him: "The Lord has also put away your sin" (2 Samuel 12:13). Rabbi Simon and Rabbi Yehoshua ben Levi said in the name of Rabbi Chalfata: When a king of flesh and blood confesses, God gives him the benefit of the doubt. But when he does not confess, God does not give him the benefit of the doubt.
The facts have been handed down to us by tradition and they have been proven to be a certainty even in our days, that at the time when our holy city of Jerusalem had been given to destruction by Titus, all the captains of the victorious armies were permitted to enter the city to plunder it and to rob it. And among the captains of Titus, was one by the name of Sidror, who on his predatory search saw a mansion high and stately, and he entered it and appropriated all that was to be found therein. And while about to leave the premises he observed something unusual and suspicious in the construction of a certain wall, which led him to believe that there must be some treasure hidden away in a secret receptacle. The wall was accordingly torn down as also the entire building, whereupon Sidror discovered a secret passage, which he followed up and reached an underground chamber filled with a great many books, to-wit: Books of the Law, the Prophets and the Hagiography, as also histories of the kings of Israel and of the kings of other nations, and numerous other books concerning the people of Israel, with the authorized and accepted books of the Mishnah. Sidror saw there also lying around many manuscripts in scrolls. Outside of all these things the chamber contained rich stores of eatables and an abundant supply of wine. And in the midst of these books and supplies Sidror found an old man, deeply imbrued in study over some of the books. The soldier seeing that strange sight was greatly astonished, and addressed himself to the old man saying: What causeth thee to make thy abode in this place, and at that alone without anybody to attend thee? And the old man replied saying: It is now many days, years and seasons that I knew of the second destruction of Jerusalem to come, and therefore I had built unto myself this house with its subterranean chamber, and I have brought along with me these books to read in them, and I also took along a sufficient store of supplies to sustain my life, and I said: perhaps my soul might escape destruction by these means. And the Lord caused the old man to find favor, grace and mercy in the eyes of the captain, and the old man was brought forth from his hiding place with all his books in great honors, and he traveled with Sidror from city to city and from country to country, until they reached the provinces of Shebilia. And the captain soon found the old man to be possessed of great learning and wisdom and knowledge, versed in all sorts of science, and seeing this Sidror raised him to high honors and gave him a home in his own house, that he might teach him all of his wise knowledge. And they erected for themselves a magnificent and lofty structure outside of Shebilia and therein all the books were placed in order, and that house is in Shebilia even unto this, day. And in that house they wrote down all that is to occur with all the kings of the world even to the coming of our Messiah. And when we were driven about into "cruel exile by the kings of Edom, wandering from city to city and from country to country, in bitterness and misery, this book which is called “The Generations of Man” happened to come into our hands with many other books taken from that house in Shebilia and afterwards brought by some way to our city, the city of Neapoly, which is under the power of the king of Spain, may his glory be magnified. And since we have seen this book to be full of wisdom we have made up our mind to print it with types of metal, as also all the books that came into our possession. And of this book, by far the most valuable of all, twelve copies have reached us, and comparing them carefully, they prove to be copies of one and the same original, there being not the least difference between them; nothing added and nothing reduced, neither a letter nor a word, nor the meaning of any one differing from the other, but all were alike as if one copy. And since we have seen that this book especially has a great many merits bending our hearts towards our intentions, therefore we have set our mind on having it printed. And it is found written that this book is called “Sepher Hajashar, THE CORRECT Book”. And it is further stated that this book is called “The Correct Book,” because all events are chronicled within it, according to the accurate and correct time in which they really occurred, and in strict order as to what hath taken place sooner or later; for thou shalt not find in the book that an event should be advanced or postponed, but every statement is made in faithfulness to time and place and order of succession. Accordingly thou wilt always find at the death of one person stated at once in what year of the life of another person his death occurred, and so it is with all statements made in this book, for which reasons it is called “THE CORRECT Book.” Yet it is quite usual to hear it named with most people: “THE Book of THE GENERATIONS OF ADAM” because it commences with the history of Adam; but the true name of the book is “The Correct Book” for the reasons above mentioned. And we ascertained that translations of this book are found even unto this day, among the Greeks, and among the Romans and among the kings of Edom. And in the books of the Asmoneans, which are extant in our hands, we find it written that in the days of Ptolemy, king of Egypt, the king ordered his servants to go and collect all the books of law and all the books of history that were to be found in the world, in order that he might become wise by their instruction, and to inquire and investigate the manners of the world. And of all these books he desired to compile one book embracing all the laws, rules and regulations of the world, as they are needed in the social relations of mankind throughout the world, so that justice might be dispensed in due form. And they had gathered together nine hundred and sixty-five books, and bringing them to the king he ordered them to go and collect some more to the number of one thousand books, and so they did. And soon after some of the persecutors of Israel came before the king saying: Oh, our king and Lord, what for dost thou put thyself to so much pain in that matter? Send some of the princes to Jerusalem, unto the Jews, that they should procure for thee the book of their laws which was written for their use according to the words of God through their prophets, and in reading that book thou wilt be enlightened concerning law and judgment as thou desirest. And the king listened unto their words, and he sent his messengers unto the Jews and they sent him this book instead of their book of the law, for they said: we are not permitted to surrender the book of the Lord our God into the hands of the Gentiles. And when this book came into the possession of king Ptolemy, he read it carefully and he was greatly pleased therewith, and he examined it in his great wisdom, and searching assiduously he found therein all that he desired to know. And the king abandoned all the books collected for him, and gave praises unto them that had advised him to procure the book of the Jewish law. And after some time the enemies of the exiled Jews discovered that the Israelites had not forwarded to the king the right book of their laws and coming before the king they said: May it please thee oh king our Lord, but the Jews have taken advantage over thee, for they have not given thee the book of their law of which we have spoken unto thee, but another book that was in their possession. And now oh king send word unto them in Jerusalem that they forward unto thee, the genuine book of the law, for from it thou wilt learn by far more wise lessons than those thou hast obtained from this book. And when the king heard their words he was exceedingly wroth at the Israelites and his anger kindled within him. And soon he again sent messengers to Jerusalem to bring him the real book of the law from the Jews. But the king was afraid lest the Jews might deceive him again, therefore he concluded to get the advantage over them this time by cunning. And the king summoned into his presence the seventy elders of Jerusalem and placing them into seventy different houses, he ordered everyone of them to write separately a copy of their law, but so that there be in it not the least change or alteration from the original. And the spirit of God came over the seventy elders, and they wrote each his copy so that the seventy books were precisely one like the other, without the least addition or reduction. At that result the king rejoiced exceedingly, and he bestowed great honors upon the elders and upon all the Jews, and he forwarded rich offerings and presents to Jerusalem as it is written. And when the king died the wise men of Israel got cunningly around his son, and abstracted from his treasury all the seventy books of the law, leaving there only this “Book Jashar” and “The Book Jashar” they took not, for the reason that they wanted every succeeding king to know the wonders of Jehovah, whose name be exalted, and to learn that the Lord had chosen , the children of Israel from all the worshipers of stars and planets, and that there is no God besides him whose name be glorified in praise. Thus it cometh that this book is to be found among the Egyptians to this very day. And from that time on, “The Book Jashar” has circulated through the world until it hath reached us in our exile and dispersion, even in the city of Neapoly which is under the power of the king of Spain. Now in this book are also found descriptions of the kings of Aram, and of the kings of Chittim and of the kings of Africa that reigned in those days, although it is apparent that their histories have no connection whatsoever with the nature and purpose of this book; but it is done simply for the reason, that everyone who happens to take up this volume might at once see the difference between the wars of Israel and between the wars of the worshipers of the stars. For the victory of the kings of Israel over the idolaters is brought about by the wonderful intervention of him whose name be glorified in praise at all times, when Israel places his confidence in him whose name be exalted. And verily the merits of this book and the modes of its usefulness are many, all of them leading towards putting our trust in God—whose name be exalted—and teaching us to cling unto the Lord and unto his ways. The first merit consists in the full explanation concerning the creation of man and the sin of the flood, and the years of the twenty generations and their transgressions, as also at what time they were born and when they died. By means of that knowledge man's heart will be admonished to adhere unto the Lord—whose name be glorified— who performed such wonderful and fearful things in former days. Second, we learn all about the birth of Abraham, and how his conversion to the Lord was brought about, and the events that transpired between him and Nimrod; also the occurrences of the confusion of tongues, how the Lord—whose name be exalted—scattered mankind to the four corners of the earth; and how they have built up all these many countries and provinces that are called after their names to this day. And by the knowledge of these things we will be brought nearer to the knowledge of our creator. Third, we are informed of the faithful attachment of our forefathers to our Lord, how it was brought about and what were the incidents of their lives, all of which will teach us the fear of the Lord. Fourth, whatever we learn concerning Sodom and its wickedness, its crimes and punishments, the knowledge of which will keep us away from all evil. Fifth, is the love of Isaac and Jacob to our blessed Lord, the prayer of Sarah and her weeping concerning the offering up of Isaac, and therein is a great advantage to improve our hearts for the service of the Lord. Sixth, what we learn concerning the battles of the sons of Jacob with the people of Shechem, in the seven cities of the Amorites. This will help us, in a measure to fill our hearts with confidence in God, seeing how these ten men could destroy seven cities, if not by their trust in God, whose name be glorified. Seventh, is the information concerning the history of Joseph in Egypt with Potiphar and his wife, and with the king of Egypt. This will awaken our hearts likewise to the fear of the Lord, to keep away from all sin, so that we also may finally be triumphant. Eight, is what hath happened unto Moses, our teacher of blessed memory, in Kush and in Midian, for by these lessons we learn to understand the wonderful kindness of the Lord which he bestoweth upon the righteous, and to cling lovingly to his holy name. Ninth, is the information we gain concerning the fate of the children of Israel in Egypt, how their servitude began, and how they had to work in Egyptian bondage, and what hath occurred to them all that time until they were delivered, simply because they trusted in the exalted one. And there is no doubt that all those reading the history of our forefathers in Egypt from this book on the eve of Passover will certainly receive a great reward. And we do so really in the provinces of Spain in these days of our dispersion; after having read the Hagadah (the history of the Exode compiled for that occasion) to the end, we open this book and recite therein the history of Israel in Egypt from the time of their coming unto the land to the time that the Lord brought them forth in deliverance, for this is the book wherein the history of Israel's redemption from bondage ought to be read. Tenth, there are a great many passages, from Rashy of blessed memory and other commentators, whereby they attempt to clear dubious Bible passages, originally found in this book, viz.: concerning the angels meeting Jacob when he left Aram to meet Esau. [Eleventh] the story of Gabriel's teaching Joseph seventy languages, and many more of the same kind. (Eleventh,) that every public preacher and teacher will discover therein many new ideas not to be found in the commentaries, and by these means he can secure the close attention of his hearers. (Twelfth,) that all the merchants and travelers who have no time to study the law, may read this book and receive their reward, for therein lies the benefit of the soul and the pleasure of the body, to obtain new ideas which are not written in any other book, all of which brings us closer to the Lord and to a better understanding of him. And since we have seen the merits and virtues of this book, and the great advantages it offers, we have endeavored to bring it into print, without having added or omitted the least. And now since we have commenced to print it in book form, it should be in the hands of every one of our brethren in exile, so that generation and generation, city and city, family and family, province and province may become enlightened by its circulation, and learn to understand the wonderful kindness of Jehovah, which he hath bestowed upon our fathers since times of old, when he hath chosen us from the midst of all nations; and thereby they that think over this book will be purified and give their hearts to the fear of the Lord. And in Jehovah the God of gods do we trust, and in him do we confide and unto him do we pray for help and salvation to assist us in the work of heaven, to give us success in the path of justice, to deliver us from mistakes, and keep us pure from sins that are concealed to us; as the Messiah hath said: “Who can understand his errors, cleanse thou me from secret faults.” And God may show us the way of goodness, and lead us in the path of success, for the sake of his grace and mercy, and may he fulfill the wishes of [our hearts] unto all good. Amen, and may this be the will of God!
Rabbi Yehuda and Rabbi Yehoshua ben Levi, Rabbi Yehuda says: Repentance accomplishes half and prayer accomplishes it all. (Repentance can partially reverse a harsh heavenly decree against a person, and prayer can reverse it in its entirety. ) Rabbi Yehoshua ben Levi said: Repentance accomplishes it all and prayer accomplishes half. According to Rabbi Yehuda bar Rabbi, repentance accomplishes half. From whom do you derive it? It is from Cain. An edict was decreed against him. Once he repented, half of the edict was withheld from him. From where is it derived that he repented? As it is stated: “Cain said to the Lord: My iniquity is too great to bear” (Genesis 4:13). From where is it derived that half the edict was withheld from him? That is what is written: “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Restless and itinerant” (Genesis 4:14) is not written here, but rather, “in the land of Nod, east of Eden.” (The edict was that he would be exiled, would never find respite in one place and would continuously wander. After repenting, although he was exiled, he did not continuously wander. ) Another matter, “Cain departed” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He flung his garments behind him and departed, as one who deceives the One On High. (He flung his garments over his shoulder as though intending to begin his ongoing wandering. In reality though, he had no intention of doing so. ) Rabbi Berekhya said in the name of Rabbi Ilai bar Shemaya: He departed like one who is deceiving and misleading his Creator. (According to both these opinions, Cain did not repent.) Rabbi Huna said in the name of Rabbi Ḥanina bar Yitzḥak: He departed joyously, just as it says: “Behold, he, too, is departing to meet you and he will see you and rejoice in his heart” (Exodus 4:14). When he departed, he encountered Adam the first man. [Adam] said to him: ‘What happened in your trial?’ He said: ‘I repented and was granted a compromise.’ When Adam the first man heard this, he began slapping his face. He said to him: ‘The power of repentance is so great and I did not know?’ At that moment, Adam the first man recited: “A psalm, a song for the Sabbath day” (Psalms 92:1). (Shabbat is expounded to mean the day of repentance [teshuva]. The following verse: “It is good to praise [lehodot] to the Lord,”– lehodot is expounded to mean to recite confession [vidui].) Rabbi Levi said: This psalm, Adam the first man recited it. According to the opinion of Rabbi Yehuda ben Rabbi, who said: Prayer accomplishes it all, from whom do you derive it? It is from Hezekiah. Hezekiah’s primary reign was only fourteen years. That is what is written: “It was in the fourteenth year of King Hezekiah” (Isaiah 36:1). (As described in the continuation of the narrative (Isaiah chapter 38), Hezekiah became gravely ill at that time and God stated that he would die. ) Due to his prayer, fifteen years were added for him, as it is stated: “I am adding fifteen years to your days” (Isaiah 38:5). According to the opinion of Rabbi Yehoshua ben Levi, who said that repentance accomplishes it all, from whom do you derive it? It is from the people of Anatot, as it is stated: “Therefore, so said the Lord…the young men will die by the sword” (Jeremiah 11:22). Since they repented, they were privileged to be recorded in the genealogical record, (This is the record of those returning to Zion from Babylon. Since they were listed, it is clear that they had not been killed previously. ) as it is stated: “The people of Anatot, one hundred and twenty-eight” (Nehemiah 7:27). And if you do not derive it from the people of Anatot, derive it from Konya: “Is this [man Konya] a spurned, broken idol [etzev]? [Is he an unwanted vessel? Why have they been cast, he and his descendants, and thrown into the land that they did not know?]” (Jeremiah 22:28). Rabbi Abba said: Like a bone with marrow, that once it is shattered nothing of value remains. (All the bone marrow has been removed.) Rabbi Ḥelbo said: Like the wicker basket of dates that when you empty it, nothing of value remains, “is he an unwanted vessel?” Rabbi Ḥama bar Ḥanina said: Like chamber pots. Rabbi Shmuel bar Rabbi Yitzḥak said: Like the receptacles of bloodletters. Rabbi Zeira said: ‘I heard something on this from Rabbi Shmuel bar Rabbi Yitzḥak, who would expound about this, but I do not know what it was.’ Rabbi Aḥa Arikha said: ‘Perhaps it was this: “Write this man childless, a man who will not succeed in his days”’ (Jeremiah 22:30). He said to him: ‘Yes, in his days he will not succeed, but he will succeed in the days of his son.’ (Although he was initially decreed childless, it is inferred from the conclusion of the verse – “for no man of his offspring shall be accepted to sit on the throne of David and to rule again in Judah” – that he would have children.) Rabbi Aḥa and Rabbi Avin bar Binyamin in the name of Rabbi Abba: Great is the power of repentance, and it voids an edict and voids an oath. An oath, as it is stated: “As I live, the utterance of the Lord, for if Konya, son of Yehoyakim, [king of Judah, would be a signet ring upon My right hand, then from there I would sever you]” (Jeremiah 22:24). It voids an edict: “Write this man childless, a man who will not succeed in his days,” and it is written: “The sons of Konya, Asir, She’altiel his son” (I Chronicles 3:17); Asir, because he was in prison [beit haasurim]; She’altiel, because the kingdom of the house of David was planted [hushtela] from him. (The verse is interpreted to mean that Konya, also called Asir, begot a child, She’altiel, while imprisoned. ) Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, this is the Holy One blessed be He, who bound Himself with an oath. She’altiel, because God consulted with His supernal court to annul His oath. According to the opinion of Rabbi Yehoshua ben Levi, who said that prayer accomplishes half, from whom do you derive it? It is from Aaron, as initially an edict was decreed against him, as it is stated: “The Lord was very angry with Aaron to destroy him [and I prayed for Aaron, too, at that time]” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Destruction is nothing other than the eradication of children, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). Since Moses prayed on his behalf, half the edict was withheld from him; two [of Aarons sons] died and two remained. That is what is written: “Take Aaron, and his sons with him.”
מזרחה שמש, “on the east side facing the sun” All the murderers listed in the Bible fled eastward. Adam, whose penalty for eating from the tree of knowledge was supposed to be death, fled in that direction, seeing that he had caused the mortality of every human being. (Compare Genesis 3,24, “he took up residence east of gan eden). Kayin who had murdered his brother) settled also in the east as we know from Genesis 4,16.
In the Kesef Sigim I asked what was the sin of Israel for which God decreed such troubles on them, | and I also said that in any case the writer of the Torah should not have mentioned their sufferings without (also mentioning) their sins. (115. Apparently the question was one of theodicy: How could this affliction in a strange land be deserved, if those people were not yet born?) For such (undeserved punishment) is considered evil and distasteful by the masses, and even by those few people (close to) the Lord. The answer is that the Lord did not intend this (decree) by way of suffering and punishment, neither did He intend to burden Abraham’s heart, for His intention throughout this vision was to impart good news to him. If one would ask, how can “and they shall serve them and they shall afflict them” be good news, the answer is to be found by asking, how could God’s promise to Manoah’s wife, stating “behold now, thou art barren … but thou shalt conceive and bear a son,” (116. Judg. 13:3.) be good news? After all (giving birth) involves the problems of suffering, pain, and fear, in accordance with the characterization of giving birth as “in pain thou shall bring forth children,” (117. Gen. 4:16.) i.e., conception and giving birth are compared to suffering. It is similar in the precise statement “as soon as Zion travailed, she brought forth her children,” (118. Isa. 66:8.) where the term ḥalah is not related to ḥayil (“strength”). (In the case of Abraham) the tidings of a child and children are mentioned in a precise way in that they only mention the existence of the child (and not the suffering that precedes), when it says, “I will bless her and moreover I will give thee a son of her,” (119. Gen. 17:6.) and elsewhere, “I will certainly return unto thee when the season cometh around, and lo, thy wife shall have a son.” (120. Gen. 18:10.) This was as if to inform us that (God) did not wish her (to have) the pains preceding the birth of the child, for her benefit and satisfaction——— ———. (121. At this point the MS has two words sekhel veṭov (“intelligent and good”) whose reference is unclear, for they could refer to God, to Sarah, or the child.) Yet it was impossible to achieve such a benefit without its preceding pains and suffering. (122. At one point in Kaspi’s comments on Job (AS I 146), he says that the three friends of Job share the opinion that every righteous man properly experiences hardship, so that ultimately his happiness is increased.)
Adam was to remember where exactly he originated from and to where he would return to if he became sinful and would be expelled from Gan Eden. This is the meaning of 3,29 “to work the earth that he had been taken from.” Here the Torah already previewed man’s descendants and their habitat when it wrote quoting Cain in Genesis 4,14 הן גרשת אותי היום מעל פני האדמה, “here You have expelled me this day from the face of the earth.” Cain added ומפניך אסתר, “and I have to hide from Your benevolent presence.” He was referring to G-d’s presence, the שכינה. We find similar expressions for that meaning of “G-d’s presence [as opposed to “hiding” from G-d, something already Adam had found to be impossible. Ed.] in Psalms 24,6 מבקשי פניך, “the ones who seek out Your benevolent presence.” Another similar construction is found in Psalms 27,8 את פניך אבקש, “I will seek out Your benevolent presence.” This is also what is meant in Genesis 4,16 ויצא קין מלפני ה', ”Cain left the benevolent presence of G-d.” We find another verse telling us something similar when the prophet Jonah with whom G-d had communicated tried to escape this closeness to G-d. The Book of Jonah 1,3 describes his behaviour in these words ויקם יונה לברוח תרשישה מלפני ה', ”Jonah arose to flee to Tarshish from the benevolent presence of G-d.” It was Jonah’s intent to escape the very part of the land of Israel where G-d’s benevolent presence is manifest. Once he would accomplish this he was confident that G-d would not communicate with him further and he could abort the mission G-d wanted him to undertake.
מזרחה שמש, “toward the rising sun.” Our sages have said that anyone who kills a person has to flee eastward in the direction of the rising sun. Mortality was decreed upon man who was placed by G’d in Gan Eden which the Torah had described as east, i.e. מקדם. Exile is a reminder of this tragic first (disobedience) error committed by man. We also know that Kayin, who had slain his brother Hevel, was exiled in an easterly direction as he is reported subsequently to have settled in the land of Nod, east of Eden (Genesis 4,16).
ויעל אלוקים מעל אברהם, this formulation is juxtaposed with that when G'd terminated his conversation with Kayin where the latter is described as "walking away from G'd." (Genesis 4,16)
וילך ה, Avraham remained in a waiting posture. He had not given up hope to expect further prophetic insights until it became clear to him that G’d’s presence had departed. We cannot help noting the contrast with Genesis 4,16 where the Torah reports the termination of G’d speaking to Kayin as ויצא קין מלפני ה', Kayin terminating the interview with G’d by his being the first one to leave while the presence of G’d had not yet departed.
Genesis 4:1-16
With the story of Kayin and Hevel the narrative points both forward and backward. For the first time the major Genesis themes of struggle and sibling hatred, and discontinuity between the generations, make their appearance. In addition the concept of sin is introduced (Rosenzweig), having not appeared by name previously. One may observe significant links to the garden story. Once again human beings are given a choice; once again disregarding the warning leads to death and estrangement from God; and once again the primal bond between humanity and the soil is ruptured. Chapter 3 is directly recalled by the use of specific wording: God echoes the curse he had put on the woman (3:16) in his warning to Kayin (4:7), and “Where is Hevel your brother?” (4:9) brings to mind “Where are you?” (3:9), which had been addressed to Kayin’s father. The text is punctuated by the use of “brother,” a meaningful seven times, as well as by changing connotations of the word “face” (Kayin, unable to bring about a lifting of his own face, becomes estranged from God’s). Repetition also helps to convey the harshness of Kayin’s punishment: he is exiled to the “land of Nod/Wandering” (v.16), for which we have been prepared by the “wavering and wandering” of verses 12 and 14. Although this story may well have originated as a tale of enmity between two ways of life (farmer and shepherd), or in another context, it has obviously been transformed into something far more disturbing and universal.
“And he settled in the land of Nod, east of Eden” [Gen. 4:16]. Cain went to the city where Adam had settled, that was to the east of the Garden of Eden, since the eastern side accepts those who want to repent. Some say that the land of Nod is translated as that wherever Cain went, the earth shook under him. Wherever he went, people said to him, leave us, you are a sinner, you killed your brother. (Rashi, Genesis, 4:16.)
[12] Of the first sense, that of hostility, we find an example in what is said of Cain that “he went out from the face of God and dwelt in Nod over against Eden” (Gen. 4:16). The meaning of Nod is “tossing” and Eden is “delight.” The former is the symbol of the vice that creates tumult in the soul; the latter of the virtue which wins it well-being and delight, not the weak and wanton sort, which the brute passion pleasure brings, but that sense of profound content and joy, which knows not toil or trouble.
[1] “And Cain went out from the face of God, and dwelt in the land of Naid, over against Eden” (Gen. 4:16). Let us here raise the question whether in the books in which Moses acts as God’s interpreter we ought to take his statements figuratively, since the impression made by the words in their literal sense is greatly at variance with truth.
[163] Why then do you talk idly saying, “If Thou art casting me out of the earth, Thee also shall I hide from myself” (Gen. 4:14)? For, on the contrary, were He to expel you from the earthly sphere, He will show you His own image clearly manifested. This can be proved. You are going to remove out of the presence of God, and having so removed you will none the less inhabit your earthly body; for he says afterwards, “and Cain went out from the presence of God and dwelt in the earth” (Gen. 4:16); so that, instead of having been cast out of the earth and having hidden from yourself Him that IS, you have turned away from Him and have taken refuge in earth, i.e. the mortal region.
Why a sign is put on him who had slain his brother, that no one should kill him who found him; when it would have been natural to do the contrary, namely, to give him over to the hands of an executioner to be put to death? (Genesis 4:16).
And Rav Yehuda, son of Rabbi Ḥiyya, says: Exile atones for half of a sin. As initially it is written in the verse concerning Cain that he said: “And I shall be a fugitive [na] and a wanderer [vanad ] in the earth” (Genesis 4:14), and ultimately it is written: “And Cain went out from the presence of the Lord, and dwelt in the land of Nod” (Genesis 4:16). Rav Yehuda, son of Rabbi Ḥiyya, equates “Nod” with “nad,” and understands that Cain was given only the punishment of being a wanderer. Exile atoned for half his sin, thereby negating the punishment of being a fugitive.
Then Moses set aside three cities on the east side of the Jordan
Kayin exited from the Presence of Adonoy and settled in the land of Nod [in the land of exile and wandering], east of Eden [which was made for him before the Garden of Eden].
And Kain went out from before the Lord, and dwelt in the land of exile and wandering, eastward of the garden of Eden. And it had been before Kain slew Habel his brother that the earth multiplied fruits, as the fruits of the garden of Eden; (but) from (the time that) he sinned and killed his brother, it changed, to produce thorns and thistles.
And Kain went out from before the Lord, and dwelt in the land of the wandering of his exile, which had been made for him from before, as the garden of Eden.
| וַיֵּ֤דַע קַ֙יִן֙ אֶת־אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃ | 17 J | Cain knew his wife, and she conceived and bore Enoch. And he then founded a city, and named the city after his son Enoch. |
...and he built a city: As Cain now understood the will of God: That it is good to deal much with his needs, and not to live like an animal or beast by way of only working the ground - but rather to pursue a particularly human life. Therefore he built himself a city.
[ENOCH.] The city was called after Enoch, the son of Cain. Similarly the city of Samaria was called after Shemer (I Kings 16:24) and Egypt (mitzraim) was named for Mitzraim, son of Ham. (Cf. Gen. 10:6. This is not explicitly stated in Scripture. I.E. assumes that it was so (Weiser).)
[Kayin] was building a city. The verb is in the present tense to indicate that he continued building it his entire life, in the way of the avaricious who are never satisfied with what they possess.
ויהי בונה עיר, “he became a city-builder.” He did not build the city for himself but for his son, seeing that he himself did not have a fixed abode on earth. Seeing that he was cursed and whatever he undertook did not succeed, the Torah uses the expression ויהי בונה עיר in the present tense instead of saying “he built a city,” to show that he kept on building the same city, never completing it successfully. Kayin’s descendants and their occupations are recorded to show that G’d is very patient and allowed Kayin to live a long time during which he became a father, a grandfather and a great-grandfather many times over. This is Nachmanides’ view of this paragraph
וידע קין...ויהי בונה עיר, at the time when a son was born for him he was engaged in building a town to serve as residence for himself and his children in subsequent generations. All of this was east of Eden. This is why he named the town the same as he named his son, i.e. Chanoch.
AND HE BUILDED A CITY, AND CALLED THE NAME OF THE CITY AFTER THE NAME OF HIS SON ENOCH. For at first Cain thought that he would be childless on account of his sin, but after a child was born to him he began to build a city for his son to dwell therein. But because he himself was cursed and his works would not prosper, he called the city “Enoch,” thus proclaiming that he did not build it for himself since he has no city or dwelling place in the land because he was a fugitive and wanderer; rather, the building would be for Enoch, and it is as if Enoch had built it for himself. Now since it does not say vayiven ir (and he built a city) — [but rather, vayehi boneh ir, which literally means “and he was building a city,”] as it says elsewhere, vayiven (and he builded) Nineveh; (Genesis 10:11.) And the children of Gad built Dibon (Numbers 32:34.) — it indicates that he was building the city all his days because his works were cursed. Thus he would build a little with effort and toil, and then move and wander off from that place and return there and build a little more, but he would not prosper in his ways. The descendants of Cain and his works were recorded in Scripture in order to make known that G-d is long-suffering and that He prolonged the time of his punishment, (See Exodus 34:6. This constitutes one of the Thirteen Attributes of G-d.) for he begot children and children’s children, and then it relates how He visited the iniquity of the fathers upon the children, (Ibid., Verse 7.) and his descendants perished. Our Rabbis say (Koheleth Rabbah 6:3.) that Cain lived many years and that he died in the flood. Thus his hoary head did not go down to the grave in peace, (See I Kings 2:6.) rather he saw his destruction and all his seed with him. (Genesis 46:6.) It would appear that Cain’s descendants consisted of only six generations (Enoch, Irad, Mehujael, Methusael, Lamech, Jabal and Jubal and Tubal-Cain (three brothers). Scripture does not relate any history beyond the children of Lamech for they all perished in the flood.) until the flood, while among the descendants of Seth [the third son of Adam] there were an additional two generations before the flood. (Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech and Noah.) [It may be that Cain’s descendants consisted of more than six generations before the flood, but Scripture] had no need to relate anything concerning them. It recorded only the names of those who began the building of cities, the grazing of sheep, the art of music, and the skill of working with metals. Scripture also recorded Lamech’s chastisement of his wives in order to tell us that he did beget children but his sons perished before they begot offspring.
ויהי AND HE WAS— Cain was, not Enoch — בונה עיר BUILDING A CITY ויקרא שם העיר AND HE CALLED THE NAME OF THE CITY (named the city) as a memorial of his son — חנוך.
Es heißt nicht ויבן עיר, er erbaute eine Stadt, sondern: er ward ein Stadterbauer. Mit ihm beginnt eine neue Bestrebung: die Stadt. — Kain war losgelöst vom Boden, der Acker trug ihn nicht mehr, losgelöst von Gott und seinen Nebenmenschen, was blieb ihm? Er selbst bleibt sich, der Fonds von geistigen Kräften und Fähigkeiten, den der Mensch in seiner Persönlichkeit trägt, und daraus ging ganz natürlich das Städtebauen hervor. Die Stadt, im Gegensatz zum Lande, ist durch völliges Loslösen vom Acker, vom Landbau bedingt. Sie ist ein Komplex von Menschen, die nur aus Menschenkräften ihre Existenz schaffen. Die von dem Lande produzierten Stoffe werden in der Stadt zu Menschenzwecken umgewandelt und erhalten aus der Hand der Kunst und Industrie den Stempel der Menschenintelligenz. Des Städters Acker sind seine Kräfte, sein Geist und seine Fähigkeiten. Daher werden diese entwickelt, wie dies sogleich weiter erzählt wird. Auf dem Lande wird der Acker, in der Stadt der Mensch "kultiviert". In der Stadt werden alle im Menschen schlummernden Kräfte geweckt, der Mensch wird wach; vielleicht heißt darum die Stadt עיר von עור, wachwerden, und ist es eine buchstäbliche Wahrheit, ויציצו מעיר כעשב הארץ, die Menschenblüte entfaltet sich in der Stadt, wie die Blüte der Pflanzen auf dem Felde (Ps. 72, 16). Dieser Gegensatz von Stadt zu Land tritt auch in späteren Gesetzen hervor. Der Stamm Levi, der keinen Anteil am Boden haben sollte, bekam Städte; der Mörder, der vom heiligen Boden verscheucht werden sollte, wie Kain von dem Gesamtboden, wurde in Städte verwiesen. Ebenso werden בתי ערי הומה als vom Boden abgelöst betrachtet und wandern bleibend von Hand zu Hand wie mobiles Gut. Es ist somit tief charakteristisch, daß das erste Städteleben mit Kain, dem vom Boden Gelösten und auf sich Verwiesenen, beginnt. Sein erster Sohn gab ihm das Bedürfnis, eine Zukunft zu gründen, und es gab für ihn kein anderes Mittel, als der Anfang einer Städtegründung.
Kayin was building. Rashi is explaining that Kayin is the one who “was building a city,” not Chanoch although his name is mentioned immediately before. Otherwise, why would it say: “He named the city after his son Chanoch”?
At this stage, the propagation of the human race was effected through marriage between siblings. Adam and Eve begot girls, who became their brothers’ wives: Cain was intimate with his wife and she conceived, and gave birth to a son called Hanokh; he, Cain, was the builder of a city. Cain was not just the cursed son; he was also the creative son. As the preceding verses will describe, this creativity was apparent in his descendants as well. And he, Cain, called the name of the city after the name of his son Hanokh. This name alludes to ĥanikha , beginning. Cain chose this name for the city because it marked the beginning of the craft of building. It may also serve as an indication that Cain became educated [ hitĥanekh ]. However, Cain’s central motive in building a city was his desire to connect to a place and establish roots within it. However, due to the curse imposed upon him, he was unable to actually live in this city. Indeed, the Torah refers to Cain’s construction of the city in the progressive tense, indicating that it was never definitely completed. Rather, throughout his wanderings to and from the land of Nod, he would return to this place to add a stone or two. In this manner, the city was slowly built.
ויהי בונה עיר, “he became a builder of a city.” Nachmanides explains that originally Kayin had not entertained the idea of building anything permanent as he was afraid he would both remain childless and a wanderer. After a son had been born for him, he built the city and named it after his son. Seeing that he himself was cursed and his efforts were doomed to failure, he did not name the city after himself but after his son. This would create the impression that his son had built it, and it would have a chance to endure. Seeing that the Torah writes the words ויהי בונה עיר, in the present, ongoing tense, instead of writing the words ויבן עיר, “he built a city,” we learn that henceforth Kayin continuously engaged in building cities, habitations for human beings, the backbone of any civilization. He had to keep doing this as whatever he accomplished was short-lived. The reason why the Torah bothers to list the descendants of Kayin and their accomplishments although all of them perished in the deluge, is to show for how long G’d’s patience lasts and for how long He gives successive generations a chance to repair the spiritual damage inflicted by their forbears. It is likely that only six generations of Kayin existed before the deluge, although it is possible that the Torah saw no point in mentioning any additional generations as none of its members distinguished themselves in any manner. The reason why the Torah details Lemech’s admonitions to his wives may be because Kayin and his sons already had died before Lemech fathered any children. [whereas the Torah mentions the death of each of the founders of the generations born to Sheth, it does not do so with the descendants of Kayin, indicating that none of these people were missed when they died. Ed.]
(1) The story of the tower of Babel is the corollary of this newly established covenant. On the one hand, the episode of Noach getting drunk illustrated that the attitudes of his three sons had indeed not remained identical. On the other hand, the Torah seems to stress their unity of purpose which resulted in the enterprise of building the tower of Babel. Mankind believed that their goal must be a unified one, and that all of them should reside close together. Observing the order prevailing in the heavenly constellations and the fact that they all seemed arranged around a central figure, i.e. the sun, they decided to build their civilization by emulating that system. They did this once they had moved into the valley out of their mountain caves, having learned to use rainproof bricks for building.d, in His wisdom, did not intend for mankind to remain closely bunched together. Man erred in believing that their concentration was an end in itself, rather than a means to an end. When urbanization is the means to achieve moral perfection of man, then it is laudatory. (2) Granted that stones and rocks are more enduring building materials than fired bricks, the fact that they were prepared to abandon the former in favor of the latter showed that their primary objective was the policy of clustering together, as stated in Genesis 11,5, "Lest we be scattered on the face of the earth." Having thus traded a higher moral purpose for the lower political purpose of togetherness, G-d decided to interfere before further unwelcome negative manifestations had a chance to develop. Man's collective thinking had become dangerously close to the thinking of Cain, who had excelled at being a "builder of cities" (Genesis 4,17) and who also believed that this would bring him closer to heaven. (4) G-d decided that some physical dispersal, while preserving the spiritual ideal of striving towards moral perfection intact, was preferable to mere physical togetherness. In this way, parallel to the advent of the deluge, a further step was taken towards making man concentrate on the attainment of higher objectives. (5) When G-d "descended," He examined their basic reasoning. When He found that their actions were rooted in their being united, i.e. like a regiment, single-minded and of identical modes of expression, He decided to change the course of their actions and disperse them. Thus, He caused linguistic changes due to change of habitat. Unity henceforth ought to prevail in their striving to become servants of the Lord etc., not in matters pertaining to boundaries etc. Thus, their error was of a kind that did not require further corrective action (punishment). One of the basic lessons we learn is that man must employ his speculative faculties and not remain content with remaining static.
We can add that by granting the necessary existence of God, it is necessary to grant the existence of Providence, out of which justice is necessarily born, and from which the immortality of souls is inferred. The punishment of lacking the Providence of God does not always end with the body. We see in this life the deprivation of virtue, the flourishing of the wicked, and the suffering of the righteous, which makes a reward necessary in the next life. And some philosophers said this (Augustine, Book 1 of Civitate Dei, Chapter 19; Theodore in Chapter 45 in Gen., and Irenaeus, Book 5, Chapter 5) after seeing in the world, the death of the innocent Abel and the fratricide (Cain) building cities (Gen. 4:17), believing that serving God was vanity. Thus, to restore the credit given to the Providence, Enoch was taken by Divine Providence (see later, 10.3, and Gen. 5:24) to preserve him from death in the presence of everyone, so that they would turn their eyes to past centuries, and dedicate themselves to thinking about the eternity of the future life, where the inequalities of this life are undone.
“Cain was intimate with his wife and she conceived, and gave birth to Ḥanokh; he was the builder of a city, and he called the name of the city after the name of his son Ḥanokh” (Genesis 4:17). “Cain was intimate with his wife.” “Their houses will endure in their midst forever” (Psalms 49:12). Rabbi Yudan and Rabbi Pinḥas, Rabbi Yudan said: What do the wicked believe? “Their houses will endure in their midst forever…they name their lands after themselves” (Psalms 49:12); Tiberias after Tiberius, Alexandria after Alexander, Antioch after Antiochus. Rabbi Pinḥas said: “Their houses will endure in their midst (kirbam) forever”; tomorrow their house will become their graves (kivram). “Their abodes will remain for all generations” (Psalms 49:12), as they will neither live nor be judged [at the resurrection]. (The grave will be their “abode for all generations.”) Moreover, “they name their lands after themselves” – “he was the builder of a city, and he called the name of the city after the name of his son Ḥanokh.”
And, in truth, this is a great error. For if so, why did the Torah command this [(abstention from lashon hara)] by a negative commandment? Is it not known that "the Holy One Blessed be He does not deal despotically with His creatures"? The Torah, then, should have included this only in the class of middoth [desirable character traits], like other holy middoth, that are addressed only to unique individuals, [and not as a mitzvah]. But certainly the Creator of man put it in the power of each and every Jew that if he only puts his eyes and his heart to his ways he can avoid this [(speaking lashon hara)]. As we find in Sifrei, Parshath Ha'azinu (Devarim 32:4): "He is a G-d of trust, without wrong." That is, He did not create men to be reshaim, but to be tzaddikim. (For if not so, there is wrong, G-d forbid, in the ordinance of the Blessed One in the punishment that He metes out to them afterwards.) And thus is it written (Koheleth 7:29): "G-d made man just and they sought out many [devious] accountings." And thus is it stated in Tanchuma, Parshath Bereshith 7: "G-d made man just" — The Holy One Blessed be He, who is called "tzaddik and yashar [just]," created man in His image only to be tzaddik and yashar, as He is. And if you ask: "Why, then, did He create an evil inclination, of which it is written (Bereshith 8:21): 'For the inclination of a man's heart is evil from his youth'? You say: 'It is evil. Who can make it good?' The Holy One Blessed be He answers: "You made it evil. You were a child and did not sin. You grew up and you sinned. [That is, a man draws it (the yetzer) upon himself by his acts and by his affairs. For the Holy One Blessed be He gave man the power to withstand it and to make it his servant in many areas for the ultimate end, as it is written (Bereshith 4:17): "And you shall overcome it." And it is written (Mishlei 29:21): "One who indulges his servant from youth, etc." The words lend themselves to much elaboration.] And how many things there are in this world tougher than the yetzer hara and more bitter than it, yet you 'sweeten' them. There is nothing more bitter than lupine, yet you exert yourself to soak it and to season it in water seven times until it is sweet, and so with mustard and caper. Now, if the bitter things which I have created, you season to your needs, the yetzer hara, which is given into your hands, how much more so!"
אלה משפחות בני נח, “these are the families of Noach’s sons;” in this paragraph we find 70 descendants; 14 descendants of Yephet; 30 of Cham, and 26 of Shem. These are the founding fathers of the famous “70 nations” of the earth. All the nations that stem from them bear the names of these founding fathers. For instance: We read already in Genesis 4,17 when the first city was built by Kayin for his son, that he named the city after his son. Compare Psalms: 49,12 בשמותם עלי אדמות, “after the names of those who had been famous on earth.”
Burn them thoroughly - There is no place in the Text where something is told that has no impact in the story [therefore, ask:] Why do I care if they were using stones; bricks; were constructing using wood; or made their brick by burning? Even before the Flood it is written "and afterward he build a city" (Genesis 4:17)! And it appears that here there is a hint regarding our sages' tradition that Avraham Avinu was thrown in the fiery furnace - and from the verse "that took you out from Ur Kasdim" (Genesis 15:7) there is no real proof, since from the simple meaning it is simply the name of a place, as it is written "in the land of his birth, Ur Kasdim" (Gen. 11:28) "and went out with them from Ur Kasdim" (Gen. 11:31) etc. But from here we have a hint to the issue of what obviously was happening before the tradition saying that they threw Avraham Avinu into the fiery furnace: they did not make the furnace for this need [of bricks], rather this was the fiery furnace (in Daniel, see Dan. 3:6) done for the need of [burning] people. And the Text is informing that this furnace was for the need of the city and the tower, and from this we understand how big and deep was this furnace, and from this furnace Avraham Avinu was saved.
The reason the Torah considered it imperative to mention the names of all of these locations is that they were all part of the territories of Sichon and Og and their significance in terms of idolatry far outshone their local importance as they represented important idolatrous doctrines, doctrines completely opposed to Judaism and Monotheism. Their significance in their time paralleled the importance of the idolatry practiced of the generation of the Tower, the people of which arrogated to themselves the power to uproot G’d in the heavens from His throne. Those people who had phrased their ideology in the innocent sounding slogan “let us make a name for ourselves,” (compare Genesis 11,4 and the commentary of our author there) were the (ideological) descendants of Kayin who had been described earlier in antediluvian times (Genesis 4,17) as בונה עיד constantly engaged in building a city (or cities). The fact that the tribes of Reuven and Gad were well aware of the historical and theological significance of these locations under Sichon and Og prompted them to rename them and thus to eradicate the ideology they had stood for in former times. It was their sincere intention to convert all these places into centers where the Lord would be worshipped instead. This is why they prefaced their request to Moses with the words: “if it pleases you let this land be given to your servants as an heritage;” they meant: “seeing the whole purpose of the Children of Israel crossing the Jordan and disinheriting the Canaanites is to establish a civilization bent on serving the Lord, this is something that we can also do right here.” Their implied point was that if the land captured from Sichon and Og were to remain unpopulated and all the twelve tribes were to live only on the west bank of the Jordan, the vacuum would be filled by other people bent on acquiring grazing land and these people would perpetuate idolatry in that region. It was therefore much better to allow them, who had a surfeit of livestock, to take over these lands instead and to practice Judaism in that region.
את הקיני, this tribe gets its name from the city in which its members dwelled originally. The name of the city was קין, and the people known as חבר הקיני were descended from Kayin, as per Judges 4,11. Perhaps Kayin himself had built that city. We are told something to that effect in Genesis 4,17. [it is difficult to accept that this city survived the deluge, as it is difficult to accept that identifiable descendants of Kayin survived the deluge. Ed.] It is a fact that such cities as Gilead, or Chavot Yair, and Dan, received their names from their founders, naming them after themselves. (compare Joshua 19,46; Kings I 16,24; Chronicles I 2,55). According to Onkelos, it is clear that he did not accept this meaning of the name קיני, as in Numbers 24,21 he renders the Numbers 24,21 where Bileam prophesied about the Keyni's future as if it were one of the Canaanite tribes.
The sons of Becher … Anathoth. The city of Anathoth that is in the land of Benjamin is named for him, because this Anathoth built it. This is similar to: “and he named the city for his son Enoch” (Gen 4:17).
AND SHE CONCEIVED AND BORE CAIN. The sense of it is that she gave birth to a son, and she called his name Cain [from the word kanah, acquisition], because she said, I have gotten a man with [the help of] the Eternal. In a similar sense is the verse, And she conceived and bore Enoch, (Further, Verse 17.) and many similar verses in this chapter and in other places. “Eth Hashem (with the Eternal). When He created me and my husband He created us by Himself, but in the case of this one, we are co-partners with him.” Thus the words of Rashi. The correct interpretation appears to me to be that she said: “This son will be for me an acquisition for the Eternal, for when we shall die he will exist in our stead to worship his Creator.” This is also the opinion of Onkelos who translated eth hashem to mean “before the Eternal.” [The word eth in the following verses is translated] in a similar sense: And it shall be shown ‘eth hakohen’ (the priest), (Leviticus 13:49.) meaning to the priest; And David came near ‘eth ha’am’ (the people), (I Samuel 30:21.) meaning to the people. Or it may be that eth hashem has the same interpretation as in the verses: And Enoch walked ‘eth ha’elokim’ (with G-d); (Genesis 5:22. See following note.) Noah walked ‘eth ha’elokim’ (with G-d). (Ibid., 6:9. The sense here in the verse before us would thus be: I have acquired a man to walk with G-d.) Now she [Eve] called one son by a name indicating “acquisition,” and the second one she called Abel, denoting “vanity” because man’s acquisition is likened to vanity. But she did not wish to say so explicitly. Therefore, no reason is written for the name of the second son. The secret received by tradition concerning Abel is very profound. (See my Hebrew commentary, p. 43.)
עיר שכם, the city of Shechem (who subsequently raped Dinah) The description parallels Numbers 21,26 where Cheshbon is described as the city of Sichon, King of the Emorites. Anyone who explains Shechem as being the name of the city errs. We do not find anywhere that a city is described in such terms, i.e. as עיר ציון, or as עיר ירושלים. Invariably such cities are described with the appropriate definitive article ה i.e. as the word העיר following the name of the city in question. Even assuming that the city under discussion was Shechem, the town may have been renamed in commemoration of the heroism displayed by the sons of Yaakov. We know that the town Luz was renamed Bet El by Yaakov. (28,19) We find the same construction in Joshua 19,7 when the Danites renamed a city “Dan” to honour their tribal father and the acts of heroism by the soldiers of the tribe in capturing the city. Already the first builder of a city, Kayin, is described in Genesis 4,14 as ויקרא שם העיר כשם בנו חנוך, “he named the city in accordance with the name of his son Enoch.” Even the sages of the Midrash who understand the word שלם as an attribute, adjective, describing Yaakov at that point as “whole” in body, spirit, and material wealth, did not catch the plain meaning of the text if that was their intention. It is simply not the style of the Scriptures to express itself in such terms. There is no need for this. Did the Torah have to tell us that Yaakov’s wealth was not impaired as a result of the lavish gift he sent to Esau?
they call by their names their houses that they build so that they will have a memorial. (Gen. 4:17): “and named the city after his son Enoch.” Antiochus built Antioch; Seleucus built Seleucia.
[122] But all these are descended from the depravity which is ever dying and never dead, whose name is Cain. Is not Cain, when he had begotten a son whom he called Enoch, described as founding a city to bear his son’s name (Gen. 4:17), and thus in a sense raising a building of created and mortal things to subvert those to which has fallen the honour to be the work of a diviner architect?
[33] Having said this, he says next: “And Cain knew his wife, and she conceived and bare Enoch; and Cain was building a city, and he called the city after his son’s name Enoch” (Gen. 4:17). Is it not reasonable to inquire, what woman Cain knew? For since Eve, who was formed out of Adam’s side, there has been hitherto no record of the creation of any other woman.
[40] Now since Cain is said to have begotten Enoch, and there is afterwards a descendant of Seth with the name of Enoch again (Gen. 4:17, 5:18), we must consider whether they were two different persons or the same person. While we are engaged with these, let us investigate also the difference between others who have the same name. Like Enoch, Methuselah and Lamech appear as descendants of Cain, and descendants no less of Seth (Gen. 4:18, 5:21, 25).
This is said because, in the first place, the change of the nature of living is one kind of death; but continual sorrow and unmixed fear are destitute of joy and devoid of all good hope, and so they bring on many terrible and various evils which are so many sensible deaths. In the second place, the sacred historian designs at the very beginning of his work to enunciate the law about the incorruptibility of the soul, and to confute as deceitful those who look upon the life which is contained in this body as the only happy life; for behold one of the two brothers is guilty of those enormous crimes which have already been mentioned, namely, impiety and fratricide; and he is still alive, and begetting offspring, and building cities. But the other who was praised in respect of his piety is treacherously put to death; while the voice of the Lord not only clearly cries out that that existence which is perceptible by the outward senses is not good, and that such a death is not evil, but also that that life which is in the flesh is not life, but that there is another give to man free from old age, and more immortal, which the incorporeal souls have received; for that expression of the poet about Scylla, ace in the "That is not mortal but an endless Woe," is asserted in the same familiarity about a person who lives ill and passes a long life for many years in the practice of wickedness. In the third place, since Cain had perpetrated this fratricide of enormous guilt above all other crimes, he presents himself to him, quite forgetful of the injury that he has done, imposing on all judges a most peaceful law for the first crime; not that they are not to destroy malefactors, but that resting for a while with great patience and long suffering, they shall study compassion rather than severity. But God himself, with the most perfect wisdom, has laid down the rule of familiarity and intelligence with reference to the first sinner: not slaying the homicide, but destroying him in another manner; since he scarcely permitted him to be enumerated among the generations of his father, but shows him proscribed not only by his parents but by the whole race of mankind, allotting him a state separate from that of others, and secluded from the class of rational animals, as one who had been expelled, and banished, and turned into the nature of beasts. world, suffered a more simple punishment, namely, only a sevenfold penalty in the order
Kayin knew his wife, and she conceived and gave birth to Chanoch. [Kayin] was building a city, and he named the city after his son Chanoch.
And Kain knew his wife, and she conceived and bare Hanok; and he builded a city, and called the name of the city after the name of his son, Hanok.
| וַיִּוָּלֵ֤ד לַֽחֲנוֹךְ֙ אֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד אֶת־מְחֽוּיָאֵ֑ל וּמְחִיָּיאֵ֗ל יָלַד֙ אֶת־מְת֣וּשָׁאֵ֔ל וּמְתוּשָׁאֵ֖ל יָלַ֥ד אֶת־לָֽמֶךְ׃ | 18 J | To Enoch was born Irad, and Irad begot Mehujael, and Mehujael (Mehujael Heb. Meḥiya’el.) begot Methusael, and Methusael begot Lamech. |
Still another angle from which to approach the opening line in our Parshah would concentrate on the word הוליד, begot, instead of ילד “gave birth,” in the sense of doing more than merely contribute semen. [Compare Genesis 4,18; (three times) 10,23; 10,24. et al.). Ed.] According to this the Torah used the expression אברהם הוליד to indicate that Avraham’s influence to Yitzchok’s being born extended to the next generation, i.e. he had a share in Yitzchok’s ability to sire children, also. Moreover, Yaakov, as we have stated elsewhere, served G’d under the heading of the emanation תפארת, “harmony,” a combination of the two attributes of חסד and גבורה\יראה. Our verse, by commencing with the connective letter ו, “and,” suggests that due to Yaakov having been begotten by both Avraham and Yitzchok, he was able to unify the two major characteristics of his father and grandfather within his personality so that he could serve his Creator by using both these attributes to the best advantage, i.e. blending them into תפארת, harmony. This influence that Avraham was able to exert on the development of his grandson Yaakov, is described by the Torah’s use of the causative mode of the hiphil, by writing הוליד instead of ילד.
Lamech was the seventh generation from Adam and the sixth from Cain. (Hence it was from Lamech’s children that vengeance would be exacted for Abel’s murder.)
Heb. Meḥijael.
"Behold, in the heavens there is a solitary judge's plea" in gematria is equal to Enoch, and the Tetragrammaton in gematria is equal to Metatron, whom the Holy One, blessed be He, took one from those of the previous generation of the Flood and one from those of the later generation of the Flood, namely Enoch and Pinchas, and concealed them in heaven to bear witness about Him. He chose Enoch, who was of the seventh generation, since the Holy One, blessed be He, desired the seventh [generation]. Similarly, it is written of Moses, who was of the seventh [generation] from the Patriarchs, "And Moses ascended to God [Elohim]."
ויולד, he called the first one מחויאל with the letters ו and י, whereas the second one he called מחייאל with two letters י. The first one has dagesh in the letter ו and is read with the vowel kametz, whereas the second letter י in מחייאל is not heard. We have a similar example in Jeremiah 37,13. All the names mentioned here are a reminder of certain events in the lives of the fathers naming the sons. This was a very common method of people remembering important occurrences in their lives in former times. Sometimes, the Torah recorded the event in question, other times it did not. In Bereshit Rabbah 23,2 an attempt is made by Rabbi Yehoshua ben Levi to see in these names proof of the father’s rebellious attitude. [Basically, according to this line of approach, the names reflected the fact that Chanoch, or the respective father naming his son, wished for the name of G’d to be uprooted from the earth. Ed.]
.חנוך AND IRAD BEGET — There are passages where it says of the male הוליד, and there are places where it says ילד, because this root ילד is used in two senses: in reference to a woman giving birth to a child through the agency of a male old French naitre; English to give birth to and the act of begetting by a man old French engendrer; English engender, beget. When it says הוליד, [in the Hiphil form] it speaks of the man in his relation to the act of giving birth by the woman — this or that man caused his wife to give birth to a son or daughter; when it says ילד it refers to the act of begetting by the man himself.
(18-22) Eine ganze Reihe von Geschlechtern sehen wir hier gezeichnet. Während die ersten die veranlassenden Keime zur Städtegründung gaben, sehen wir in den spätern hier angeführten Geschlechtern das Städtewesen in seinen Hauptrichtungen hervortreten. Deutlich ist in Jubal- und Tubal-Kain Kunst und Industrie bezeichnet. — ר׳ יהושע בן לוי äußert in ב"ר, daß alle diese Namen die immer fortgesetzte Empörung des Geschlechtes gegen Gott bezeichnen. Nach diesem Vorgang dürfen wir einen Versuch wagen, der allerdings vielleicht leerer Traum sein kann. Allein die Tatsache, daß in der später aufgeführten Geschlechtsreihe der Setiten fast übereinstimmend gleiche Namen, nur teilweise modifiziert, vorkommen, scheint es nicht fern zu legen, daß diese Namen bedeutsam seien. Sind doch auch Chawa, Kain, so wie später Enosch, Noach zweifellos bedeutungsvoll. Dieser Versuch dürfte aber um so weniger zurückzuweisen sein, da uns von diesen Geschlechtern fast nichts als der Name übermittelt ist. חנוך. Kain war also auf den Fonds von Kräften, die Gott einem jeden Menschen mitgegeben, angewiesen. Dieser Fonds war da, allein er mußte erst entwickelt werden. Er nannte seinen Sohn חנוך: Rüsten, Üben.
a. יבָל: Der wertschaffende, wertbringende Stand der Gewerbs- und Kaufleute, die verdienende Klasse. Es sind das die notwendigsten, die Grundlage bildenden. Sobald sich aber die Kultur über das unmittelbar natürliche Bedürfnis erhebt, wird sich ein Bestreben entwickeln, das nichts einbringt, das die Besitzwerte, das מקנה des Menschen nicht vermehrt, das hier als
b. ובָל mit der Zither und der Flöte, der Musik eingeführt wird, also die Kunst. Sie ist in der von Gott abgelösten kainitischen Welt ebenso notwendig wie das Gewerbe. Sie sucht derselben die mit Gott aus dem Innern entflohene Harmonie durch äußere Anregung wieder zu bringen. Insbesondere die Musik, die nicht Gestalten und nicht Begriffe, sondern nur Stimmungen und Gefühle ausdrückt, wirkt eben dadurch veredelnd auf das Gemüt, indem sie ihm seine Gefühle entgegenträgt und weckt, und steht wie alle Kunst des Schönen, als Vorstufe, in dem Dienst der Wiedererziehung des Menschen zum Guten und Wahren. Schon indem sie keine wirklichen Werte schafft, יובָל, somit hinsichtlich der Existenz auf die Mitteilung der אנשי מקנה angewiesen ist, vertritt die Kunst in der kainitischen Welt die Wahrheit, daß der Mensch noch höhere Bedürfnisse hat als materiellen Wertbesitz.
Die Bedingung aber zu allem diesem, zu a. und zu b., zum Gewerbe und zur Kunst ist
c. תובָל. Er schafft nichts, was man unmittelbar genießen und gebrauchen kann; er schafft die Mittel zu jeglichem Fortschritt in Gewerbe und Kunst, er schafft das Schaffen, er schafft die Werkzeuge für Industrie und Kunst. Er ist der eigentliche Tubal-Kain, die eigentliche Produktion Kains, der Stolz des kainitischen Geschlechtes. Gott hatte dem Kain die Erde genommen. Sie gibt ihm kein יבול mehr. Er bedarf ihrer aber nun nicht mehr. Sein Geist ist sein Acker. Und indem dieser die mechanische Kunst produzierte, diesen mächtigen Hebel der Industrie, gewinnt der bodenlose Kain den Acker wieder und es bringt nun das Land den Reichtum seiner Acker der Stadt, um dagegen des Segens ihrer Industrie teilhaftig zu werden.
Tubal-Kains Schwester war aber נעים .נעמה: zunächst das sinnlich Schöne, die Sinne Ansprechende. Der erste Zweck der Industrie ist die Nützlichkeit. Fortschritt ist׳s aber, wenn mit den Zwecken des Nützlichen die Zwecke des Schönen, mit der Industrie der "Geschmack" sich verbindet, diese Verbindung selber ist ein Schritt zur Zurückerziehung des Menschen zum Höheren. Ob für diese Zwecke der sinnlichen Anmut Naama, wie ihr Name sagt, dem Bruder hilfreich zur Seite gestanden? Vielleicht.
עירד. Die Erziehung zur Kultur findet Widerstand an dem Ungebundenheit liebenden jüngeren Geschlecht. Auf חנוך folgt ein עירד-Geschlecht, das dem ערוד, dem Waldtier gleich, der Kultur sich ungefügig zeigt. Möglich, daß in dem ausnahmsweise hier stehenden וַיִוָלֵד, "es ward ihm der Irad geboren", das aus der Art schlagende Geschlecht angedeutet ist, es ward עירד wider חנוך’s Willen.
מחיאל = מחויאל. Jrad erzeugte Mechujael, מחוי אל: in welchem das Göttliche verlöscht war, מחי אל: der das Göttliche verlöschte. Als das der Kultur sich entwindende Geschlecht jung war, war es מחויאל, passiv, in ihm war das Göttliche verlöscht, später im Alter, מחייאל, aktiv, strebte es in andern das Göttliche zu zerstören. Ihm folgt מתו) :מתושא rad. von מתים) Volksmasse suchend.
למך. Als die Volksmasse dastand, folgte: למך, dessen Etymologie durchaus dunkel ist. Er hatte aber drei Söhne:
יובל יבל und תובל קין, deren Namen, alle drei von einer Radix: יבל gebildet sind. Was die beiden letzteren Söhne für die städtische Entwicklung geleistet, ist klar. Aller Industrie liegt Tubal-Kain׳s Erfindung der metallschneidenden Instrumente zu Grunde. Die Gemüter veredelnde Kunst begrüßt in Jubal ihren Vater. Zweifelhafter ist das von Jabal ausgesprochene יושב אהל ומקנה. Man denkt nach רשי hier gewöhnlich an das Nomadenleben. יושב אהל finden wir jedoch bei Jakob gerade im Gegensatz zu dem im Freien lebenden מקנֶה ,איש שדה kommt auch in seiner ursprünglichen Bedeutung als Kauf, Erwerb vor. Es wäre daher möglich, wenn man מקנה als Kauf, Erwerb, fasst, daß in Jabal der erste Kaufmann dastände. Aber auch ohnehin, steht wohl איש מקנה als die sesshafte, mit der städlischen Kultur sehr wohl in Einklang stehende, den Besitz repräsentierende, industrielle Viehzucht, dem רועה צאן, dem mehr nomadisierenden Schafhirten gegenüber. So sagt Joseph, die Ägypter verachten jeden רועה צאן, und doch hat Pharao selbst Herden, und alle Ägypter hatten מקנה הצאן ומקנה הבקר die sie Joseph in den Hungerjahren für Brot brachten. Also nicht die Schafzucht als solche, sondern die Nomadenvölker waren Gegenstand des Abscheues. Es war ganz der ägyptischen Politik angemessen, dem Volke Abscheu gegen jeden bodenlosen Menschen einzuflößen. Ebenso will Joseph, Bereschit 46, 32 höchst bezeichnend dem Pharao über seine Brüder sagen: והאנשים רעי צאן כי אנשי מקנה היו וצאנם ובקרם sie sind jetzt bodenlose Schafhirten, denn bisher waren sie sesshafte ,וכל אשר להם הביאו Herdenbesitzer; und ebenso sollten sie Pharao sagen, daß sie und ihre Voreltern bis jetzt אנשי מקנה waren, jetzt freilich ist ihr Besitz mobil, sind sie רעי צאן, weil sie mit ihren Herden ausgewandert. Jedenfalls bezeichnend, daß der Viehstand מקנה genannt wird, und haben wir somit in Jabal den ersten Mann des Erwerbes zu begrüßen. Alle drei Namen sind von der Rad. יבל gebildet. יבל heißt: bringen, heimbringen, einbringen, daher יבול: der Ertrag.
a) יָבָל ist aktive Personalform, also: derjenige, der etwas einbringt, Werte schafft.
b) יובָל passiv, also das Gegenteil, der hinsichtlich des יובל abhängig ist; er produziert nichts, ihm wird gebracht.
c) תובָל, die mit ת gebildeten Substantive bezeichnen in der Regel nicht die Person, sondern den abstrakten Begriff einer Tätigkeit oder eines Zustandes, hier also: die Produktion, das Produzieren an sich.
In unserer Stelle dürften damit alle Bestrebungen der Menschen gezeichnet sein:
The verse lists Cain’s descendants. A son called Irad was born to Hanokh; and Irad begot Mehuyael; and Mehuyael begot Metushael; and Metushael begot Lemekh. A comparison with the genealogy in the following chapter reveals that the descendants of Seth had names that were similar to those of the descendants of Cain. Apparently, in those times, many children born in the same generation were called by similar names.
“Irad was born to Hanokh and Irad begot Mehuyael and Mehuyael begot Metushael and Metushael begot Lemekh” (Genesis 4:18). “Irad was born to Hanokh…” – Rabbi Yehoshua ben Levi said: These are all expressions of rebellion. (The meanings of their names express God’s reactions to rebellion.) Irad – ‘I will expel them [ored] from the world’; Meḥuyael – ‘I will eradicate them [moḥeh] from the world’; Metushael – ‘I will uproot them [metish] from the world’; Lemekh – ‘What do I have to do with Lemekh (Lemekh is an acronym for ‘ma li valakh’ – ‘what need do I have of you?’) and his offspring?’ “Lemekh took for himself two wives; the name of one was Ada, and the name of the other Tzila” (Genesis 4:20). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is what the people of the generation of the Flood would do: Each one would take two wives for himself, one for procreation and one for intercourse. The one that was designated for procreation would sit as though she were a widow in her lifetime [variant reading: in the life of her husband]. The one that was designated for intercourse, he would give her a sterility potion so she would not bear children, and she would sit by him adorned like a harlot. That is what is written: “He consorts with the barren who will not give birth, and to the widow he will do no good” (Job 24:21). You may know that it is so, as Lemekh was the most outstanding among them and he took two wives. That is what is written: “Lemekh took for himself two wives; the name of one was Ada” – as she was removed [ada] from him; “and the name of the other Tzila” – as she was sitting in his shadow [tzilo].
Another matter, “this is the book of the descendants of Adam,” the following are his descendants, but the previous ones (Those mentioned in the previous verses: Adam, Seth and Enosh.) were not [ordinary] descendants. What were they? They were divine beings. They once asked Abba Kohen Bardela: [Why does the Torah list] Adam, Seth, Enosh, and then fall silent? (It lists Adam, Seth, Enosh, and stops there; afterwards it begins again from Adam, tracing the generations until Noah.) He said: Until here [Enosh] they were in the image of God, (Divine beings.) etc. as it is written above. (As related in full in Bereshit Rabba 23:6.) Another matter, the following are the descendants, but there were previous ones that were not [ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, (Before the birth of Seth (see Genesis 5:3).) the male spirits would be aroused by her and she would bear offspring from them and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [Adam]” (With punishments inflicted by malevolent spirits, described here as “children of Adam.”) (II Samuel 7:14); the children of Adam the first man. There is one opinion that says that house spirits (Malevolent spirits that inhabit one’s house.) are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. There is an opinion that says that spirits of the field are worse for a person because they did not grow up with him. And there is an opinion that they are better, because are not intimately familiar with his sinful thoughts. Another matter, these are the descendants, but there were previous ones who were not [viable] descendants. (Referring to Cain and his descendants, who were mentioned previously (Genesis 4:17–22).) Why? It is because they were to be eradicated in the water [of the Flood], as Rabbi Yehoshua ben Levi said: (The following is related in full in Genesis Rabba 23:2.) ‘All those names were expressions of rebellion. “Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have to do with Lemekh and his offspring?’
“The giants were on the earth in those days, and also thereafter, when the children of the great ones consorted with the daughters of man, and they bore them children; they are the mighty who were from ancient times, the men of renown” (Genesis 6:4). “The giants were on the earth in those days.” They were called by seven names: Eimim, Refa’im, Giborim, Zamzumim, Anakim, Avim, Nefilim. Eimim – as anyone who saw them, fear of them [eimatan] would descend upon them. Refa’im – as anyone who saw them, his heart would become soft [rafeh] like wax. Giborim (Meaning, mighty men.) – Rabbi Abba bar Kahana said, in the name of Rabbi Yoḥanan: The marrow of the femur of one of them measured eighteen cubits. Zamzumim – Rabbi Yosei bar Ḥanina said: Intimidating military commanders. (Zamzumim is because they would be constantly ready [mezumanim] for battle.) Anakim – the Rabbis and Rabbi Aḥa, the Rabbis say: They would wear numerous necklaces upon necklaces [anakim]. (This is an indication of their wealth – anak is one of the words for necklace.) Rabbi Aḥa said: It was as though they wore the sun as a necklace, (They lifted up their heads arrogantly towards the sun.) and said: ‘[Go away and] let the rain fall upon us.’ Avim – as they brought annihilation upon the world and were themselves annihilated from the world, as they caused the world to be annihilated, just as it says: “A ruin, a ruin, a ruin [ava] I will render it” (Ezekiel 21:32). Rabbi Elazar ben Rabbi Shimon said: Because they were as expert in soil as snakes, as in the Galilee they call snakes avya. Nefilim – as they toppled [hipilu] the world, fell from the world, and filled the world with stillborns [nefalim] with their immorality. (It was common for immoral women to abort their illegitimate fetuses.) “And also thereafter,” Yehuda bar Rav Ami said: The later [generations] did not learn from the earlier ones; the generation of the Flood did not learn from the generation of Enosh, and the generation of the Dispersion did not learn from the generation of the Flood. “And also thereafter, when the children of the great ones consorted with the daughters of man,” Rabbi Berekhya said: A woman would go out to the marketplace and would see a young man and desire him. She would go and engage in intercourse and would produce a young man like him. “The men of renown [shem]” (Literally, ‘name.’) – Rabbi Aḥa said: [Job said, of the wicked:] “They are loathsome people and also people without name ” (Job 30:8), and here you say, [of the generation of the Flood:] “The men of name”? However, it is because they brought desolation [hishimu] to the world, they were annihilated [hushamu] from the world, and they caused the world to become desolate [yishom]. Rabbi Levi in the name of Rabbi Shmuel bar Naḥman said: Men whose names were articulated above. It is as Rabbi Yehoshua ben Levi said; all these names are expressions of rebellion: “Irad” (Genesis 4:18) – ‘I will expel [ored] them from the world’; “Meḥuyael” (Genesis 4:18) – ‘I will eradicate [moḥeh] them from the world’; “Metushael” (Genesis 4:18) – ‘I will uproot [matish] them from the world’; [“Lemekh” (Genesis 4:18)] – ‘What do I have to do with Lemekh (Lemekh is an acronym for ma li valakh – what need do I have of you?) and his offspring?’ Rabbi Yoḥanan said: “They are the mighty who were from ancient times, the men of renown” – who detailed their actions? It was [Job’s friends,] Elifaz the Temanite, Bildad the Shuhite, and Tzofar the Naamatite. Rabbi says: Had the book of Job come to the world only to detail for us the deeds of the [generation of the] Flood, it would have been sufficient. Rabbi Ḥanin said: Had Elihu (Job’s fourth friend.) come to the world only to explain to us the process of rainfall, it would have been sufficient, as Rabbi Yoḥanan said: Every time “ora” is mentioned by Elihu it refers only to rainfall. (See Job 36:30; 36:32; 37:3; 37:11.) Rabbi Hoshaya Rabba said: It refers only to the giving of the Torah, just as it says: “For the commandment is a lamp and the Torah is light [or]” (Proverbs 6:23). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: Contention is as troublesome as the generation of the Flood. Here “men of renown” is stated, and elsewhere [concerning Koraḥ’s rebellion]: “Distinguished of the convocation, men of renown” (Numbers 16:2) is stated. Just as “men of renown” stated there refers to contention, so, too, “men of renown” stated here refers to contention.
(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME, (Tanh. Gen. 1:12.) because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva (Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16).) who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].
Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS. What reflection took place there? (Tanh., Gen. 4:18; Gen. R. 55:4; cf. Sanh. 89b. There seems to be a play on words here between ‘HR (“after”) and HRHR (“reflection”). Thus the midrash here understands Gen. 22:1 to begin, “Now it came to pass that he reflected over these things.” See also Gen. R. 44:5.) Isaac was reflecting on when he had contended with Ishmael. [Now Ishmael had complained] and said: I am older than you. I shall inherit the world because I am my father's first-born, and the first-born always inherits twofold (according to Deut. 21:15-17). Isaac said to him: Tell me, what does the Holy One have of yours? Ishmael said to him: I will tell you what I have done, if I have done nothing else. Because I was thirteen years old when Daddy circumcised me, I could have said: It is not my wish to be circumcised; but I gave my life < blood > and took < circumcision > upon myself. Isaac said to him: See, all that you loaned (The Buber text omits a letter and reads, “borrowed.”) to the Holy One were three drops of blood. But I know that when the Holy One wants me to be slaughtered, now when I am thirty-seven years old, (See below, 46; Gen. R. 56:8; PRE 31; TDER 25 (27); TDEZ 2; Seder ‘Olam I.) and the Holy One is telling daddy to sacrifice me, I will not prevent < him >. The Holy One said to the angels: Now is the hour. He immediately rushed to Abraham. Thus it is stated (in Gen. 22:1): NOW IT CAME TO PASS AFTER ('HR) THESE THINGS. Hence you learn that there were reflections (HRHR) over things there.
And the Lord knew what Cain had done unto his brother and the Lord appeared unto Cain and said unto him: Where is thy brother Abel who was with thee? But Cain denied all knowledge of Abel and said: I know not; am I my brother's keeper? And the Lord said unto him: What hast thou done? The voice of thy brother's blood crieth unto me from the ground; thou hast killed thy brother and hast denied it to me, thinking in thine heart that I have not seen thee, and that I would not know all the deeds that thou hast done. And now that thou hast killed thy brother, simply because he told unto thee the truth, be thou therefore cursed from the earth which hath opened her mouth to receive the blood of thy brother from thy hand, and because thou hast buried him in her. And when thou tillest the ground it shall not henceforth yield unto thee its strength as heretofore, but it shall bring forth unto thee thorns and thistles also. A fugitive and a vagabond shalt thou be in the earth until the day of thy death. And Cain went out from the presence of the Lord from the place that was his home, and he wandered around a fugitive and a vagabond on the earth eastward of Eden, he and all that were his. And Cain knew his wife at that time and she conceived and bare a son, and he called his name Enoch, saying: In those days the Lord began to give me peace and rest in the land. At the same time Cain began building a city and when the city was built he called her name Enoch, after the name of his son; for the Lord had given him rest upon the earth in those days, and he did not live any more like a fugitive and a vagabond as theretofore. And unto Enoch was born Irad; and Irad begat Mehujael; and Mehujael begat Methusael; and Methusael begat Lamech. And it was in the one hundred and thirtieth year of the life of Adam upon the earth, that Adam knew Eve his wife and she conceived and bare a son in his image and likeness, and called his name Seth saying: God hath appointed unto me another offspring instead of Abel whom Cain hath killed. And Seth lived one hundred and five years and he begat a on. And Seth called the name of his son Enos, saying: At that time the sons of man began to multiply upon the face of the earth and to injure their hearts and souls by rebelling and transgressing against the Lord. And it was in the days of Enos that the sons of man continued the more so to rebel and transgress against the Lord, and to increase the burning anger of the Lord against the sons of man. For the sons of man went and served other gods, and forgot the Lord who created them upon the earth. And the sons of man of those days, made unto themselves images of iron and of copper, and of wood and of stone, and bowed down before them, and served them. And every man made his own god and bowed down before it, and the sons of man forsook the Lord through all the days of Enos and his sons.
Maḥṣerim (מחצצרים; =would sound). This is spelled with two ṣadeis, the first one pronounced, the second one unpronounced. The same is true for Yissakhar (ישָשכר; =Issachar; Gen 30:18): the first sin is pronounced, the second one unpronounced. And the same for “u-Meḥiyya’el (ומחיָיאל; =and Mehujael) begot Methuseal” (Gen 4:18) and “Yir’iyyah (יראיָיה; =Irijah) son of Shelemiah” (Jer 37:13): the first yod is pronounced, the second one unpronounced.
[40] Now since Cain is said to have begotten Enoch, and there is afterwards a descendant of Seth with the name of Enoch again (Gen. 4:17, 5:18), we must consider whether they were two different persons or the same person. While we are engaged with these, let us investigate also the difference between others who have the same name. Like Enoch, Methuselah and Lamech appear as descendants of Cain, and descendants no less of Seth (Gen. 4:18, 5:21, 25).
[66] The son of Enoch is named Gaidad (Gen. 4:18), which means “a flock.” Such a name follows naturally upon his father’s name. For it was fitting that the man who deems himself beholden to mind, which is incapable of comprehending its own nature, should beget irrational faculties, collected into a flock; for men endowed with reason do not profess that creed.
[69] This is why Gaidad is said to have a son Maiel (Gen. 4:18), whose name translated is “away from the life of God.” For since the flock is without reason, and God is the Fountain of reason, it follows that he that lives an irrational life has been cut off from the life of God. Now Moses defines living in accordance with God as consisting in loving Him, for he says “thy life is to love Him that IS” (Deut. 30:19 f.).
[73] What issue awaits him who does not live according to the will of God, save death of the soul? And to this is given the name Methuselah, which means (as we saw) “a dispatch of death.” Wherefore he is son of Mahujael (Gen. 4:18), of the man who relinquished his own life, to whom dying is sent, yea soul-death, which is the change of soul under the impetus of irrational passion.
[74] When the soul has conceived this passion, it brings forth with sore travail-pangs incurable sicknesses and debilities, and by the contortion brought on by these it is bowed down and brought low; for each one of them lays on it an intolerable burden, so that it is unable even to look up. To all this the name “Lamech” has been given, which means “humiliation,” that Lamech may prove himself son of Methuselah (Gen. 4:18), with entire fitness, a low and cringing passion being offspring of the soul’s death, a sore debility child of irrational impulse.
To Chanoch was born Irad. Irad had a son Mechuyael, Mechuyael had a son Mesushael, and Mesushael, had a son Lemech.
And there was born unto Hanok Irad, and Irad begat Mechujael, and Mechujael begat Methushael, and Methushael begat Lemek.
| וַיִּֽקַּֽח־ל֥וֹ לֶ֖מֶךְ שְׁתֵּ֣י נָשִׁ֑ים שֵׁ֤ם הָֽאַחַת֙ עָדָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית צִלָּֽה׃ | 19 J | Lamech took to himself two wives: the name of the one was Adah, and the name of the other was Zillah. |
ושם השנית צלה, “and the name of his (Lemech’s) second wife was Tzilah.” According to Rashi, it had become a custom for men to marry two wives, one for child-bearing and one for co-habitation, (indulging one’s libido). The second type of wife would drink a potion which would prevent her from becoming pregnant as a result of having sexual relations. The Torah telling us about Tzilah giving birth to a son, is to inform us that something went awry, [perhaps she only pretended to drink that potion, Ed.] Our author questions this as the Torah reported simply that Tzilah also gave birth, without hinting that this was unusual. We must assume therefore that the explanation of Rashi is based on the unnecessary word גם, “also,” in our verse, as having born children would have been something completely normal.
[ADAH AND…ZILLAH.] Do not pay attention to Saadiah Gaon’s interpretation of Biblical names. Even if we knew Hebrew perfectly, how would we be able to ascertain the events which they commemorate? If the Bible did not state why Moses was named Moses, or Issaschar, Issaschar, would we be able to surmise the meaning of these names? (A literal translation of a Biblical name does not reveal its meaning.)
Lemech married two women. Adah, whom he married to bear children, gave birth to two righteous men, one a shepherd like many of the righteous, and one the inventor of instruments for praising Hashem. But Tzillah, whom he married for pleasure, gave birth to a weapon maker in the spirit of Kayin.
ויקח לו למך, it appears that the generations prior to Lemech and even subsequent to him did not marry more than one wife. Lemech, who was the first one to marry two wives, was also the first one of whom disagreements between him and his wives have been recorded. The two wives were jealous one of the other so that Lemech had to scare them that he would kill them if they would disturb his domestic peace.
ויקח לו למך AND LAMECH TOOK UNTO HIMSELF — It would not have been necessary to state all this in detail except to inform us by the conclusion of the narrative that the Holy One, blessed be He, kept the promise He made when He said, שבעתים יקם קין “vengeance shall be taken of Cain after seven generations״; for Lamech arose after he had begotten children and had raised the seventh generation and killed Cain. It is to this that the statement refers: כי איש הרגתי לפצעי וגו “for I have slain a man to my wounding etc.” (v. 23).
שתי נשים TWO WIVES — This was the custom of the generation that lived before the time of the Flood; they had two wives, one for child-bearing, the other for frivolous companionship and charm; the latter was given a cup of some drug to drink in order that she might become barren, and was dressed up like a bride and fed with the best food, whilst her fellow-wife was left without her husband’s companionship and ever mourned like a widow. Job expressly mentions this (Job 24:21). “He is a companion to (or, he feedeth) the barren that beareth not, and does not good to the widow”, as it is explained in the Agada of Pereq Chelek (see also Genesis Rabbah 23:2).
עדה ADAH — She was the wife intended for propagation, and she was so named because she was repulsive to him and was kept aloof from him [other versions read “from his table “] for עדה is the Aramaic word for סורה kept aloof.”
צלה ZILLAH — She was the one for companionship alone, and she was so named because she always abided in his shadow (צל means “shadow”). Thus is the statement of the Agada in Genesis Rabbah 23:2).
It would not be necessary to detail... It could have just said: “Mesushael had a son Lemech, and Lemech had a son Yuval.” Why is it written, “Lemech married two women”?
The one intended for conjugal relations. She was given a potion that would make her barren so she would not lose her beauty. You might ask: If so, why does it say, “Tzillah also gave birth”? The answer is: She gave birth before she drank the potion. Another answer: It says, “Tzillah also gave birth,” to teach that even though she took the potion she gave birth anyway, as the potion did not affect her at all. (Re’m)
The verse momentarily dwells on Lemekh on account of his unique behavior: Lemekh took for himself two wives. This is possibly the first instance of polygamy. At first each man married just one woman. This was never explicitly commanded by God, but arose from a basic intuition. Still, by taking two wives Lemekh breached the existing boundaries. This is a further expression of the ambition of Cain’s family to grow and create, although it is possible that Lemekh simply lusted after more than one woman or that he married his second wife because the first had yet to produce children. The name of one was Ada, and the name of the other Tzila.
“Lamech took to himself two wives” [4:19]. It was the custom in those days that each man had two wives. One was to have children and the other one was given a drink so that she would not have any children. There are many herbs out of which one can make a drink that prevents one from having children. They did this so that this woman should remain beautiful. He would adorn this woman like a bride and the other woman went around like a widow. As soon as she became pregnant, he would separate from her and lie with the beautiful wife. One of them was called Adah. This means, separated and the other one was called Zillah, this means, that he always sat near her and lay with her. (Genesis Rabbah, 23.2.) Adah had a son who was called Jabal. He was the first herder of domestic animals in the fields. (Genesis, 4:20.) His brother was called Jubal, and he was the first one who made harps and violins. (Genesis, 4:21.) Zillah also had children, even though Lamech had given her herbs to drink so that she should not have children. However, the Holy One caused her to have children and she had a son who was called Tubal-cain. (Genesis, 4:22.) This means, he completed the work of Cain, since He made swords in the world that were used to kill people and he was also a murderer. (Genesis Rabbah, 23.3.)
“Irad was born to Hanokh and Irad begot Mehuyael and Mehuyael begot Metushael and Metushael begot Lemekh” (Genesis 4:18). “Irad was born to Hanokh…” – Rabbi Yehoshua ben Levi said: These are all expressions of rebellion. (The meanings of their names express God’s reactions to rebellion.) Irad – ‘I will expel them [ored] from the world’; Meḥuyael – ‘I will eradicate them [moḥeh] from the world’; Metushael – ‘I will uproot them [metish] from the world’; Lemekh – ‘What do I have to do with Lemekh (Lemekh is an acronym for ‘ma li valakh’ – ‘what need do I have of you?’) and his offspring?’ “Lemekh took for himself two wives; the name of one was Ada, and the name of the other Tzila” (Genesis 4:20). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is what the people of the generation of the Flood would do: Each one would take two wives for himself, one for procreation and one for intercourse. The one that was designated for procreation would sit as though she were a widow in her lifetime [variant reading: in the life of her husband]. The one that was designated for intercourse, he would give her a sterility potion so she would not bear children, and she would sit by him adorned like a harlot. That is what is written: “He consorts with the barren who will not give birth, and to the widow he will do no good” (Job 24:21). You may know that it is so, as Lemekh was the most outstanding among them and he took two wives. That is what is written: “Lemekh took for himself two wives; the name of one was Ada” – as she was removed [ada] from him; “and the name of the other Tzila” – as she was sitting in his shadow [tzilo].
(Exod. 16:4:) THEN THE LORD SAID UNTO MOSES: BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. This text is related (to Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES. These things are the heavens; through them he judges the peoples of the world. You yourself know that, when the generation of the flood sinned, he judged them through those < heavens >, as stated (in Ps. 11:6): HE WILL RAIN DOWN SNARES UPON THE WICKED…. Ergo (in Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES…. When the people of Sodom sinned, he judged them through the heavens, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM…. (Cf. Exod. R. 25:1.) Also when Sisera sinned, he judged him through the heavens, as stated (in Jud. 5:20): FOUGHT FROM THE HEAVENS …. Through the heavens he judges the peoples. (Job 36:31, cont.:) HE GIVES FOOD IN ABUNDANCE. From those < heavens > we know that he gave nourishment to Israel. To what is the matter comparable? To a baker who was standing at the oven. (Cf. above, Gen. 4:19; Gen. R. 51:2.) When his enemy entered, he raked up burning coals, and put them on his head. When his friend entered, he took out hot bread. Thus gave him the burning coals and the bread. Both of them came out of the oven. So the Holy One brought down fire upon the Sodomites and burned them up, but for Israel he brought down manna from heaven, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN FOR YOU….
[75] “And Lamech took to himself two wives, the name of the one was Ada, the name of the second Sella” (Gen. 4:19). All that a worthless man takes to himself is in every case reprehensible, polluted as it is by an intent wellnigh past cleansing, while on the other hand the voluntary actions of good men are all praiseworthy. So in this instance Lamech in choosing wives for himself, chooses very great evils, while Abraham on the other hand and Jacob and Aaron in taking wives for themselves become associated with good things appropriate to them.
Rebbi Jehudah ben Pazi said, it is written: “Between their rows they make oil, (Job 24:11. In this pornographic sermon, the rows are the female’s legs, the oil is semen.) ” “they to not turn to the way of vineyards (Job 24:18. The evildoers are not interested in harvesting.) ”, that their copulation was not for children. Rebbi Simon said, it is written: “They ate and were not satiated, they whored and did not spread, (Hos. 4:10. In the words of the Babli, 61b, “any intercourse not intended to spread (the human race)” is sinful.) ” that their copulation was not for children. It is written: “Lemekh took for himself two wives (Gen. 4:19. The intimation is that Adah “the jewel” was not supposed to have children to preserve her beauty. Ṣillah “the shadow” was shadowed by her children. In Gen. rabba 23(3), the roles of Adah and Ṣillah are reversed.) ”, “Adah” who was beautifying her body. “Ṣillah”, who was sitting in the shadow of children.
Lemech married two women, the first was named Adah, and the name of the second was Tzillah.
And Lemek took to him two wives; the name of the first, Ada, and the name of the second, Zillah.
| וַתֵּ֥לֶד עָדָ֖ה אֶת־יָבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י יֹשֵׁ֥ב אֹ֖הֶל וּמִקְנֶֽה׃ | 20 J | Adah bore Jabal; he was the ancestor of those who dwell in tents and amidst herds. |
אבי יושב אהל ומקנה, “the original nomad living in tents” (instead of caves) as the owner followed his herds to where grazing was available. According to a Midrash quoted by Rashi, Yovol built houses to worship idols in. [This Midrash understands the word: מקנה, not as cattle, but as mekaneh, doing something to arouse jealousy, i.e. G-d’s jealousy. Ed.] His brother would then have been the first one to use musical instruments for the purpose of worshipping idols.
[THE FATHER OF SUCH AS DWELL IN TENTS.] The meaning of avi (father of) is first. The same is true of the word av (father) (The father (av) is first, i.e., is born before his son.) and the word (aviv) (spring). (The first fruits appear in aviv (spring).) When the word for father is in the construct it always has a yod suffixed to it. The same is true with the word for brother. (Singulars in the construct usually do not have a yod suffixed to them, hence I.E.’s comment that father of is avi, brother of is achi.)
ותלד..אבי ישב אהל ומקנה. The word אבי, is the same as “the first of,” The meaning of יושב אהל ומקנה is that he dwelled in a tent to supervise what was happening to his herds and to tend them. Apparently, the need for a tent, i.e. temporary shelter, was due to his leading his herds to pastures far away from his home. People prior to him were content to graze their flocks within walking distance of their homes. The letter ו at the beginning of the word ומקנה is to save having to write the word רועה. We find similar constructions in Proverbs 20,1 לץ היין, where it refers to someone drinking wine, the author saving himself the word שותה by writing the letter ה in front of the word יין. It is also possible that the meaning of the letter ו in front of the word מקנה means “with.” A similar construction occurs in Exodus 1,5 in the line ויוסף היה במצרים, where it means that when one combines Joseph (and his family) who were already in Egypt with the number of Israelites descending to Egypt now the total comes to 70.
ישב אהל וקנה, this is another way of saying that he was a shepherd.
אבי יושב אהל ומקנה THE FATHER OF SUCH AS ABIDE IN TENTS AND OF SUCH THAT HAVE CATTLE — He was the first of those who pastured cattle, and he dwelt in tents, a month here and a month there, on account of the pasture necessary for his sheep; for when the grass was finished in one place he went away and pitched his tent in another place. There is a Midrashic statement (Genesis Rabbah 23:3) that he built temples for idol worship, (for ומקנה may be read ומקנה –– provoking jealousy), just as you say, (Ezekiel 8:3) "the image of jealousy which provoketh God to jealousy" (המקנה); similarly his brother handled the harp and guitar to make music for idol worship.
He was the first one. I.e., “father” means that he was the “first” to dwell in tents and to breed cattle. Rashi says “in the wilderness” since Yaval was different from Hevel who shepherded in a settled area. [In the wilderness] it requires great mastery of the craft.
Ada gave birth to Yaval; he was the forerunner of those who dwell in tents and raise livestock. Yaval, like his father Lemekh, introduced a new practice. Perhaps he was trying to continue Abel’s legacy; indeed, even their names are similar. Although shepherding was already introduced by Abel, he left no descendants, vanishing from the world like hevel , vapor. As a result, a culture of shepherding had yet to develop. By contrast, Cain sought to establish a stable agricultural society, and it can be assumed that his sons followed him and cultivated the ground as well. In addition, Cain sought to build a city, a permanent settlement. Here, one of Cain’s descendants returned to the practice of shepherding and developed it into a distinct culture, thus becoming the forerunner of those who dwell in tents and among livestock.
“Irad was born to Hanokh and Irad begot Mehuyael and Mehuyael begot Metushael and Metushael begot Lemekh” (Genesis 4:18). “Irad was born to Hanokh…” – Rabbi Yehoshua ben Levi said: These are all expressions of rebellion. (The meanings of their names express God’s reactions to rebellion.) Irad – ‘I will expel them [ored] from the world’; Meḥuyael – ‘I will eradicate them [moḥeh] from the world’; Metushael – ‘I will uproot them [metish] from the world’; Lemekh – ‘What do I have to do with Lemekh (Lemekh is an acronym for ‘ma li valakh’ – ‘what need do I have of you?’) and his offspring?’ “Lemekh took for himself two wives; the name of one was Ada, and the name of the other Tzila” (Genesis 4:20). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is what the people of the generation of the Flood would do: Each one would take two wives for himself, one for procreation and one for intercourse. The one that was designated for procreation would sit as though she were a widow in her lifetime [variant reading: in the life of her husband]. The one that was designated for intercourse, he would give her a sterility potion so she would not bear children, and she would sit by him adorned like a harlot. That is what is written: “He consorts with the barren who will not give birth, and to the widow he will do no good” (Job 24:21). You may know that it is so, as Lemekh was the most outstanding among them and he took two wives. That is what is written: “Lemekh took for himself two wives; the name of one was Ada” – as she was removed [ada] from him; “and the name of the other Tzila” – as she was sitting in his shadow [tzilo].
“Ada bore Yaval; he was the forerunner of those who dwell in tents and raise livestock (mikneh). And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:20–21). “Ada bore Yaval; [he was the forerunner of those who dwell in tents and raise livestock (mikneh)]” – initially, they would infuriate (makneh) the Holy One blessed be He discreetly; (In “the tents,” i.e. in private.) then they proceeded to infuriate him publicly. (With musical accompaniment, with “the harp and flute.”) That is what is written: “Where there was the seat of the infuriating (kin’a) image” (Ezekiel 8:3). “And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:21) – harpists and flutists. (They would play the instruments in rites of idol worship.) “And Tzila, too, gave birth, to Tuval Cain, a forger of every sharp instrument of bronze and iron, and the sister of Tuval Cain was Naama” (Genesis 4:22). “And Tzila, too, gave birth, to Tuval Cain.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This one improved upon [tibel] Cain’s transgression; Cain killed, but he did not have an instrument with which to kill, but this one was “a forger of every sharp instrument of bronze and iron.” (He developed weapons suitable for killing.) “And the sister of Tuval Cain was Naama.” Rabbi Abba bar Kahana said: Naama was Noah’s wife. Why did they call her Naama? It is because her actions were pleasing [ne’imim]. The Rabbis say: Naama was someone else, [not Noah’s wife]. (Being Cain’s descendant, she must have perished in the Flood, and could not have been Noah’s wife.) And why did they call her Naama? It is because she played the tambourine pleasantly [man’emet] for idol worship.
And the anger of the Lord was kindled at the actions of the sons of man, and at the abominations which they practiced upon the earth. And the Lord caused the waters of the river Gihon to rise and to spread over them; and he destroyed them completely, and one third of the earth was destroyed. But for all that the sons of man did not turn from their evil ways, and their arms still remained outstretched to do whatever was evil in the eyes of the Lord. And in those days the seed, which the sons of man were sowing into the ground, turned into thorns, thistles and briars, for since the days of Adam these things occurred in the earth on account of the curse wherewith the Lord hath cursed the earth, because of the sin which Adam committed before the Lord. And as the sons of man increased in wickedness, to rebel and transgress against the Lord, the earth also increased its badness and degeneration. And Enos lived ninety years and begat Cainan and he grew up, and when he had reached his fortieth year he acquired wisdom and was practiced in all knowledge and skill, and he ruled all the sons of man, and he directed them all in the ways of wisdom and understanding. For Cainan was a very wise man, versed in all wisdom, and in his understanding he ruled even over the spirits and demons. And Cainan in his wisdom came to know that God would destroy the sons of man on account of their sinfulness on the earth, and that the Lord would finally bring the deluge over them. And Cainan wrote therefore upon tablets of stone all the future things to occur in those days, and he placed those tablets into his treasury. And Cainan ruled over the whole earth and he influenced part of the sons of man to turn and serve God again. And when Cainan was seventy years he had already begotten three sons and two daughters. And these are the names of Cainan’s sons. The name of the first-born was Mahalaleel, and the second Enon, and the third Ered; and their sisters were Adah and Zillah. Those are all that were born unto Cainan—five children. And Lamech Methusael’s son, became the son-in-law of Cainan, taking his two daughters to wives. And Adah conceived and bare a son unto Lamech and she called his name Jabloh, and she conceived again and bare a son and she called his name Jubal. And Zillah her sister was barren in those days, she had no child as yet. For in those days the sons of man began to rebel against the Lord, and transgressed the laws of God which he commanded unto them, to be fruitful and multiply upon the earth. And the sons of man gave to part of their wives to drink a drink of barrenness, so that they should continue in their beauty, and not lose their fine figures and looks. And when the sons of man caused part of their wives to take that drink, Zillah was among them. And the women that bare children became abominable in the eyes of their husbands, being consigned, as it were, to widowhood, though their husbands were alive, for the men were attached only to their barren wives.
יושב אהלים, “according to the plain meaning this means that Yaakov tended sheep i.e. slept in tents as the sheep graze where they find meadows. Compare Genesis 4,20, אבי יושב אוהל ומקנה, “the founder of nomads tending sheep and cattle.” Another reason for describing Yaakov in such terms is that he was going to make his livelihood as a shepherd while at Lavan for 20 years.
A CUNNING HUNTER. Esau was constantly practicing deception, for most animals are trapped through trickery. (Scripture’s purpose in telling us at this point that Esau was a hunter is to inform us that Esau was a cunning and deceptive individual (Weiser).) Jacob was his antithesis, because he was a man of integrity. (The Hebrew ish tam is translated by J.P.S. as a quiet man. However, according to I.E., as Jacob was the antithesis of Esau, the deceiver, the term tam should be rendered as honest, sound, as in that man was whole-hearted (tam) and upright, and one that feared God (Job 1:1).) They also differed in that Esau was a man of the field and Jacob a man dwelling in tents. It is possible that the meaning of dwelling in tents is like dwell in tents and have cattle (Gen. 4:20). (It does not meant that Jacob was a homebody, but that he was a keeper of herds and flocks. Jacob set up tents in order to be close to the flocks (Weiser).)
“Lamech took to himself two wives” [4:19]. It was the custom in those days that each man had two wives. One was to have children and the other one was given a drink so that she would not have any children. There are many herbs out of which one can make a drink that prevents one from having children. They did this so that this woman should remain beautiful. He would adorn this woman like a bride and the other woman went around like a widow. As soon as she became pregnant, he would separate from her and lie with the beautiful wife. One of them was called Adah. This means, separated and the other one was called Zillah, this means, that he always sat near her and lay with her. (Genesis Rabbah, 23.2.) Adah had a son who was called Jabal. He was the first herder of domestic animals in the fields. (Genesis, 4:20.) His brother was called Jubal, and he was the first one who made harps and violins. (Genesis, 4:21.) Zillah also had children, even though Lamech had given her herbs to drink so that she should not have children. However, the Holy One caused her to have children and she had a son who was called Tubal-cain. (Genesis, 4:22.) This means, he completed the work of Cain, since He made swords in the world that were used to kill people and he was also a murderer. (Genesis Rabbah, 23.3.)
[83] Therefore, O mind, have nothing to do with Ada, who bears witness to (the success of) worthless things, and is borne witness to (as helping) in the attempts to accomplish each of them. But if you shall think well to have her for a partner, she will bear to you a very great mischief, even Jobel (Gen. 4:20), which signifies “one altering.” For if you delight in the witness borne to (the goodness of) everything that may present itself, you will desire to twist everything and turn it round, shifting the boundaries fixed for things by nature.
[98] Let what has been said suffice on the subject of the man who alters and adulterates the original coinage. The lawgiver calls him besides the father of dwellers in tents rearing cattle (Gen. 4:20). Cattle are the irrational senses, and rearers of cattle the lovers of pleasure and lovers of the passions who provide them with food in the shape of external objects of sense. These differ widely from shepherds, for, whereas the latter after the manner of governors punish the creatures that live amiss, the former after the manner of entertainers supply them with unlimited food and let them feel security in doing wrong; for insolence, the daughter of satiety and greediness, never fails to be immediately engendered.
Adah gave birth to Yaval. He was the father [master] of those who live in tents, and breed cattle.
And Ada bare Javal; he was the chief (rab) of all those who dwell in tents, and are masters of cattle.
| וְשֵׁ֥ם אָחִ֖יו יוּבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י כׇּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃ | 21 J | And the name of his brother was Jubal; he was the ancestor of all who play the lyre and the pipe. |
This is the deeper meaning of the verse “And Adah bore Yaval; he was the father of tent dwellers with cattle. His brother’s name was Yuval; he was the father of all who play harp and flute” (Genesis 4:20-21). As soon as the world had a shepherd of cattle, there were musical instruments. Therefore, because King David, may peace be upon him, was “a skilled musician” (1 Samuel 16:18), he was “a shepherd” (ibid. :11). {We find, too, that the patriarchs were all shepherds.}
ושם אחיו יובל, “his brother’s name was Yuval.” From the manner in which the Torah reports their births it is clear that they were twins. If not, his birth would have been introduced with: ותלד עוד, “she gave birth also, etc.” It is customary for shepherds to entertain themselves by playing the flute or a similar musical instrument. Most likely Naamah, Tuval Kayin’s sister, (verse 22) born by Tzilah, was also a twin, as Tzilah is not credited with having given birth twice.
THE HARP AND PIPE. Harp and pipe (kinnor ve-ugav) are types of musical instruments. The ability to play these instruments requires great wisdom. (The ancients considered music not only a skill but a wisdom, or what we would call an art.)
ושם אחיו...אבי כל תפש כנור ועוגב, he was the first man to invent music and musical instruments. The reason why the Torah uses the term תפש, “holding in one’s hand,” is probably because the instruments such as guitars and violins have elongated parts which are held by hand.
And the name of his brother was Yuval. Yuval, like many of Cain’s progeny, was a creative individual; he was the forerunner of all those who grasp the harp and pipe. He was the first musician, the inventor of the first musical instruments.
“Ada bore Yaval; he was the forerunner of those who dwell in tents and raise livestock (mikneh). And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:20–21). “Ada bore Yaval; [he was the forerunner of those who dwell in tents and raise livestock (mikneh)]” – initially, they would infuriate (makneh) the Holy One blessed be He discreetly; (In “the tents,” i.e. in private.) then they proceeded to infuriate him publicly. (With musical accompaniment, with “the harp and flute.”) That is what is written: “Where there was the seat of the infuriating (kin’a) image” (Ezekiel 8:3). “And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:21) – harpists and flutists. (They would play the instruments in rites of idol worship.) “And Tzila, too, gave birth, to Tuval Cain, a forger of every sharp instrument of bronze and iron, and the sister of Tuval Cain was Naama” (Genesis 4:22). “And Tzila, too, gave birth, to Tuval Cain.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This one improved upon [tibel] Cain’s transgression; Cain killed, but he did not have an instrument with which to kill, but this one was “a forger of every sharp instrument of bronze and iron.” (He developed weapons suitable for killing.) “And the sister of Tuval Cain was Naama.” Rabbi Abba bar Kahana said: Naama was Noah’s wife. Why did they call her Naama? It is because her actions were pleasing [ne’imim]. The Rabbis say: Naama was someone else, [not Noah’s wife]. (Being Cain’s descendant, she must have perished in the Flood, and could not have been Noah’s wife.) And why did they call her Naama? It is because she played the tambourine pleasantly [man’emet] for idol worship.
(Exod. 22:24 [25]:) IF YOU LEND MONEY …. R. Tanhuma opened on (Prov. 19:17): THE ONE WHO IS GENEROUS WITH THE POOR IS LENDING TO THE LORD. (Tanh., Exod. 6:15.) Whoever lends to the poor is, as it were, as if he were lending to the Holy One. (Ibid.:) THE ONE WHO IS GENEROUS WITH THE POOR IS LENDING TO THE LORD, [AND HE WILL REPAY HIM HIS DUE]. R. Pinhas bar Hama the Priest said: What is the meaning of AND HE WILL REPAY HIM HIS DUE? The Holy One said: When a poor person's soul (nefesh) was seeking to leave, (Tanh., Exod. 6:15, expands: “When a poor person’s soul (nefesh) was seeking to leave out of hunger, you gave him a prutah (a small coin) and revived him.”) you revived him. By your life I am returning you life (nefesh) for life. Tomorrow, when your son or daughter comes into the hands of guilt or into the hands of death, [this deed] will be remembered on their behalf, and I will give them a life for a life. The Holy One said: By your life, you have been named as the one who gave him a loan, as stated (in Prov. 19:17): IS LENDING TO THE LORD. You find that for all the sins which a person commits, the Holy One sits in judgment over him, saying: How did his judgment come about? In the case of one who steals, the Holy One sits over him in judgment, also over the one who commits adultery and over the one who commits transgression. (Cf. Exod. R. 31:14.) And so you find in the days of Ahab that Micah (i.e., Micaiah) said (in I Kings 22:19 or II Chron. 18:18): (The text draws its wording from both I Kings 22:19 and from II Chron. 18:18, but Buber has emended his mss in conformity with I Kings 22:19.) HEAR, THEREFORE, THE WORD OF THE LORD: I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left above? (See above, Tanh. (Buber), Gen. 4:21; Exod. 1:21; Cant. R. 1:9:1.) and is it not written (in Exod. 15:6): YOUR RIGHT HAND, O LORD, ? It also says (in Ps. 118:16): THE RIGHT HAND OF THE LORD IS EXALTED…. And it says here (in I Kings 22:19): TO HIS RIGHT… What is the meaning of TO HIS RIGHT AND TO HIS LEFT? [Those on the right and those on the left.] The first group tilts the balance towards the scale of merit, and the other group tilts the balance towards the scale of guilt. So does the Holy One act towards all who commit transgression. Their judgment is a matter of give and take. But in the case of one who has made a loan with interest, there is no give and take in his judgment. Instead renders his judgment by himself. Thus the Holy One has said this to the ministering angels (in Ezek. 18:13): WITH USURY HE HAS GIVEN, {AND WITH INTEREST} HE HAS TAKEN [INTEREST]. Immediately the ministering angels answer (ibid., cont.:) HE SHALL NOT LIVE. HE HAS COMMITTED ALL [THESE] ABOMINATIONS. HE SHALL SURELY BE PUT TO DEATH. Therefore Moses has said (in Exod. 22:24 [25]:) IF YOU LEND MONEY TO MY PEOPLE>….>
(Gen. 22:1, cont.:) THAT GOD TESTED (rt.: NSH) ABRAHAM. This text is related (to Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS) (A more traditional translation reads: YOU HAVE GIVEN THOSE WHO FEAR YOU A BANNER (NS) THAT IT MIGHT BE DISPLAYED.) < ON ACCOUNT OF TRUTH. SELAH >. (Gen. R. 55:1.) < The passage refers to > a flight (rt.: NWS) through which Israel has been delivered from the judgment of Gehinnom. {Another interpretation: A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)} ON ACCOUNT OF TRUTH. SELAH. < The reason is > in order to grant < Israel > a reward in truth, as stated (in Is. 61:8): AND I WILL GIVE THEM THEIR RECOMPENSE IN TRUTH. The wicked, however, have no flight, as stated (in Job 11:20): BUT THE EYES OF THE WICKED FAIL; AND RETREAT IS CUT OFF FROM THEM. (Ps. 60:6 [4]:) YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS). (Cf. Tanh., Gen. 4:21.) Come and see the difference between the early < ancestors > and those who came later! The early ones were tested (rt.: NSH) at the hands of the Holy One, as stated (in Gen. 22:1): THAT GOD TESTED (NSH) ABRAHAM. So also with the people of the wilderness generation (according to Exod. 16:4): SO THAT I MAY TEST < THE PEOPLE > AS TO WHETHER THEY SHALL WALK IN MY TORAH OR NOT. It also says this (in Deut. 8:16): IN ORDER TO HUMBLE YOU [AND IN ORDER] TO TEST YOU…. Those who came later, however, were tested at the hands of the nations, as stated (in Jud. 3:1): NOW THESE ARE THE NATIONS WHICH THE LORD LEFT TO TEST ISRAEL. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS) ON ACCOUNT OF TRUTH. SELAH. What is the meaning of ON ACCOUNT OF TRUTH. SELAH? < The words refer to > whoever has been tested (rt.: NSH) and withstood trials (rt.: NSH). And so you find in the case of Daniel and his companions, that when they went into exile, the Holy One decreed for them to eat unclean bread. It is so stated (in Ezek. 4:13): SO SHALL THE CHILDREN OF ISRAEL EAT THEIR UNCLEAN BREAD AMONG THE GENTILES WHERE I SHALL BANISH THEM. Nebuchadnezzar arose and fulfilled the oracle. He began by saying: I decree that they eat of my food. Thus it is stated (in Dan. 1:5): AND THE KING APPOINTED FOR THEM < A DAILY PORTION OF THE KING'S FOOD >…. Daniel did not accept it. Instead he said: Although the Holy One has decreed for us to eat unclean bread, he wants to test us. We, however, will do our part; and the Holy One will do his. He began to say [to the captain of the guards (in Dan. 1:12f.): If you please], PRAY, TEST (NS) YOUR SERVANTS FOR TEN DAYS, [AND GIVE US SOME LEGUMES TO EAT AND WATER TO DRINK. THEN LET OUR APPEARANCE AND THE APPEARANCE OF THE CHILDREN WHO EAT THE KING'S FOOD BE LOOKED AT IN YOUR PRESENCE, AND DEAL WITH YOUR SERVANTS ACCORDING TO WHAT YOU SEE]. He said to them: But are you able to stand the test (rt.: NSH) for ten days without eating bread or drinking wine? They said to him: Yes, because we are of the children of that person who withstood the test of ten trials from God. His merit will stand by us. Thus it is stated (in Dan. 1:12): PRAY, TEST (NS) YOUR SERVANTS. Has not the king already found us ten times better than the magicians? By whose merit? By the merit of Abraham, who withstood the test of ten trials. (On Daniel and the merit of Abraham, see Ber. 7b. Concerning Abraham’s ten trials, opinions differ as to which events they included, but the tradition is old. See Jubilees 19:8; Avot 5:3. See also above, 3:4; below, section 46; M.Pss. 18:25. For listings, see ARN, A, 33; ARN, B, 36; PRE 26.) Once they had withstood their trial (rt.: NSH), what is written (in Dan. 1:9, 14-15): THEN GOD GRANTED DANIEL [MERCY AND COMPASSION BEFORE THE CHIEF OF THE EUNUCHS…. SO HE HEEDED THEM IN THIS MATTER AND TESTED (rt.: NSH) THEM FOR TEN DAYS. THEN AT THE END OF TEN DAYS, THEIR APPEARANCE WAS SEEN TO BE BETTER AND THEIR FLESH FATTER THAN ALL THE CHILDREN WHO HAD EATEN THE KING'S FOOD]. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER TO HAVE A MIRACLE OCCUR (rt.: NWS). (This translation better fits the interpretation here than a more traditional rendering.) In Ps. 60:6 [4] what is the meaning of (NS)? < That > you have made them great. It is just as it is stated (in Is. 30:17): AND LIKE A BANNER (NS) (This is the usual interpretation of NS in the verse. Just as A Banner UPON A HILL implies greatness, so has the Holy One made Israel great.) UPON A HILL. So why did the Holy One test (NSH) them? In order to make them great. In order not to give the nations of the world a pretext for saying: He has made them great, but he did not test them. So they endured their test. Therefore (in Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM].
And you shall be joyful That in the merit of this, the Omnipresent will make you joyful. And our teachers explained (Pesachim 36b, Bikkurim 1:6) that at the time of joy - from Atzeret [Shavuot] until Chag [Sukkot] - one brings and reads. For that is the time of picking fruit, and people are joyful. From thence onwards, one brings and does not read. And a ger brings and does not read, because they cannot say "fruit of the land You gave me" (Devarim 26:10) "that God swore to our ancestors" (Devarim 26:3) - for they do not have a portion in the Land. And in Masechet Bikkurim (1:4) they say, Since they cannot say "to our ancestors" - and so in prayer, since in prayer our teachers relied on the Talmud Yerushalmi [Bikkurim 1:4 (2:2)] that they bring stories that gerim said in prayer "God of our ancestors". This is because "our ancestors" [אבותינו avoteinu] is the language of "our great ones" [גדולינו gedoleinu], like "And He has set me as a father to Paroh and as a master to all his house" (Bereishit 45:8), and so too "he was the father of all those who play the lyre and the pipe" (Bereishit 4:21), which is translated (Targum Onkelos on Bereishit 4:21) "their teacher" [רבהון rabhon]. And so "father of many nations" (Bereishit 17:4) - prince and master of the whole world. And thus the geirim are accustomed to say "God of our ancestors" in prayer, and this is primary.
Because she was the mother of all the living: And even though she was not the mother of the animals and the beasts, "mother" implies an expression of [being] a matron, as in (Judges 5:7), "I arose, a mother in Israel." And "father" is likewise an expression of lordship and authority, as in (Genesis 4:21), "the father of all who handle the lyre."
ומליציך And thy interpreters. (A. V., And thy teachers.) Either the princes, the interpreters of the king, are meant, or the Levites, the interpreters of the priests. Some explain אביך by thy teachers. Comp. 2 Kgs. 12:13; Gen. 4:21; 45:8, and מליציך by thy pupils. As to מליץ interpreter, comp. Gen. 42:23
גם הוא אבי כל בני עבר, although, as we know from the description of Avraham as an עברי, a Hebrew, (a descendant of Ever) i.e. as someone believing in G’d the Creator being the sole G’d, and it might appear that Ever initiated this adherence to monotheism in his time, Shem, the father too, was a founder of preaching monotheism in his time. Anyone teaching and instructing others, especially in a way of life and philosophy, is called אבי, “father of.” We have come across this term as possessing such meaning already in Genesis 4,21 when Yuval was introduced as the inventor and teacher of how to play musical instruments featuring strings. Just as the teachers, mentors are called “fathers,” so the disciples are called “sons,” בנים, as in Samuel I 10,12 בני הנביאים, “the disciples of the prophets.”
“Lamech took to himself two wives” [4:19]. It was the custom in those days that each man had two wives. One was to have children and the other one was given a drink so that she would not have any children. There are many herbs out of which one can make a drink that prevents one from having children. They did this so that this woman should remain beautiful. He would adorn this woman like a bride and the other woman went around like a widow. As soon as she became pregnant, he would separate from her and lie with the beautiful wife. One of them was called Adah. This means, separated and the other one was called Zillah, this means, that he always sat near her and lay with her. (Genesis Rabbah, 23.2.) Adah had a son who was called Jabal. He was the first herder of domestic animals in the fields. (Genesis, 4:20.) His brother was called Jubal, and he was the first one who made harps and violins. (Genesis, 4:21.) Zillah also had children, even though Lamech had given her herbs to drink so that she should not have children. However, the Holy One caused her to have children and she had a son who was called Tubal-cain. (Genesis, 4:22.) This means, he completed the work of Cain, since He made swords in the world that were used to kill people and he was also a murderer. (Genesis Rabbah, 23.3.)
[100] Jubal, the lawgiver tells us, was the brother of Jobel (Gen. 4:21). “Jubal” is akin in meaning to “Jobel,” for it means “inclining now this way now that,” and it is a figure for the uttered word, which is in its nature brother to mind. It is a most appropriate name for the utterance of a mind that alters the make of things, for its way is to halt between two courses, swaying up and down as if on a pair of scales, or like a boat at sea, struck by huge waves and rolling towards either side. For the foolish man has never learned to say anything sure or well-grounded.
[103] “This Jubal,” he says, “is a father who invented psaltery and harp” (Gen. 4:21). Most appropriately does he give to sounding speech the title of father of music and of all musical instruments. For nature, when she had wrought for living creatures the organ or instrument of sound as chief and most perfect of all instruments, went on at once to bestow upon it the concords and the various kinds of melodies to the end that it might be a pattern made ready beforehand for the instruments that were to be fashioned artificially. So too with the ear.
His brother’s name was Yuval. He was the father [master] of all who handle [play] the harp and [who know the song of the lute and the] flute.
And the name of his brother (was) Juval: he was chief (rab) of all those who take part in song with the lyre and the pipe.
| וְצִלָּ֣ה גַם־הִ֗וא יָֽלְדָה֙ אֶת־תּ֣וּבַל קַ֔יִן לֹטֵ֕שׁ כׇּל־חֹרֵ֥שׁ נְחֹ֖שֶׁת וּבַרְזֶ֑ל וַֽאֲח֥וֹת תּֽוּבַל־קַ֖יִן נַֽעֲמָֽה׃ | 22 J | As for Zillah, she bore Tubal-cain, who forged all implements of copper and iron. And the sister of Tubal-cain was Naamah. |
"And the sister of Tuval-Cain was Naamah." She was known in the days of Moshe our teacher and the Israelites, and thus it says (Genesis 36:22) "And the sister of Lotan was Timna," because she was famous. Know that all of these were wiped out and turned into demons, and were well-known, and it is not my desire to discuss this at length, therefore I am writing here.
וצלה גם היא ילדה, “and Tzilah, she too had given birth.” The reason why the Torah introduces this statement with the word גם “also,” is that Lemech had married her only for her physical attributes. She was not intended by him to bear children. All the birth control devices she used had proved ineffective. There are bodies that are immune to such devices (as ancient man used to delay or prevent pregnancy). [The reader can find more on the subject in the Talmud Niddah folio 30. Ed.] The reason why the Torah even mentions the vocations chosen by these people is that due to the earth having been cursed, they needed to find ways other than farming to make a living.
THE FORGER. Lotesh (the forger) means the sharpener. Li-litosh in to sharpen (li-litosh) every man his plowshare (I Sam. 13:20) is similar.
וצלה גם היא ילדה, “and even Tzilah too gave birth.” The strange formula about Tzilah giving birth is to indicate that she was actually not meant to bear children as her husband preferred to bask in her “shadow” (as her name indicates) all the time. Nonetheless she contrived to bear a child against her husband’s wishes. This was because G’d wanted her to have offspring and that is why Lemech did not have success with the contraceptive devices he employed. Tzilah became the mother of Tubal Kayin, the first human being who knew how to sharpen metal instruments made of copper or iron.
לוטש כל חורש נחשת וברזל "who knew how to sharpen metal instruments made of copper or iron." He was a true craftsman. At this point in time the word נחושת means steel (acero in Spanish) which combines very well with iron. Proper copper is called alambre in Spanish and does not make a good alloy when combined with iron. In Jeremiah 6,28 the prophet speaks about the incompatibility of iron and copper when he writes כלם סרי סוררים הולכי רכיל נחשת וברזל כלם משחיתים המה “They are copper and iron; they are all stubbornly defiant, they deal basely all of them act corruptly.” The prophet was chastising the people for committing slander and character-assassination. He compared their conduct to the relationship of copper to iron. Even when you combine them such a combination will not stand the test of time. The end of the verse in Jeremiah emphasizes that true cooperation between people who practice slander is no more possible than alloying copper and iron. In the end, both metals will become useless. Another anomaly that you will find after you have combined iron and copper is that you can never separate these two metals again. This is the reverse of what we find with alloys containing silver and gold, for instance. The verse in Jeremiah therefore uses the example of these two metals to demonstrate the totally negative fallout of anything involving slanderous statements. The very name of the word נחשת which is derived from נחש, a word suggesting experimentation, putting something to a test, is already an allusion to its meaning. Lavan told Yaakov in Genesis 30,27 נחשתי ויברכני ה' בגללך, “I have learned by means of experimentation [in an idolatrous fashion. Ed.] that G’d has blessed me on your account.” No craftsman in the world can tell if a certain alloy contains steel or iron unless he has made an attempt to separate the component parts of the alloy. If the metal breaks, he knows it must contain steel. If it hardens and does not break this is proof that it is iron. [I have translated the text using a Spanish dictionary to describe the word אציי'ר found in the text, though it seems obvious to me that the “steel” the author speaks of is not the steel we know today. Ed.]
ואחות תובל קין נעמה, “and the sister of Tubal-Kayin was Naamah.” Bereshit Rabbah 23,4 claims that Naamah became the wife of Noach. It is claimed that the Torah calls her Naamah to reflect her lovely disposition, her good deeds. There is a different tradition (compare Zohar Chadash Midrash Ha-neelam 19,2) which claims that Naamah was the wife of the demon Ashmadon if the demons Ashmadai and others were born by her. We have a tradition that four women (compare Nachmanides) became the mothers of demons. They were Lilith, Naamah, Igrat, and Machalat. Each one of them disposes of whole camps of followers and a spiritually negative aura emanates from them all. It is said that each one of these is dominant during one of the four seasons of the year and that they gather at the mountain Nishpeh (a simile for a high mountain mentioned in Isaiah 13,2.) This mountain is located near mountains called חשך, and each one holds sway during one of the four seasons of the year from sundown until midnight, they and all the members of their respective camps (entourage). Solomon alluded to all these עבדים ושפחות servants and servant maids. What he referred to was that he had made these demons subservient to him. The four women we enumerated were the four wives of the שרו של עשו the spiritual counterpart of Esau in the celestial regions. Esau on earth also married four wives corresponding to the number of wives of his celestial counterpart. These four wives are mentioned in Genesis 26,34 and 36,2 respectively; their names are יהודית, בשמת, עדה, אהליבמה Our sages in Bereshit Rabbah 24,6 elaborated on the subject when they said that during the 130 years after the death of Hevel when Adam did not cohabit with his wife he produced all kinds of demons and destructive agents as a result of seminal emissions. It is one of the “advantages” of the superior being called man that he could “beget” intangible offspring, forces which inhabit the atmosphere. He also produced abstract intellectual beings which inhabit the celestial spheres. [The author refers to the “angels” created by good deeds performed by man which have been mentioned repeatedly. Ed]
וצלה גם היא, the word גם relates to the sons of Adah, both of whom had acquired special skills. Tzilah, contrary to her function, to be decorative, also acquired another skill, giving birth to a son or sons. The son mentioned here is mentioned by name because he too excelled in a new skill, becoming a coppersmith. The reason why he was given a dual name, Tuval Kayin, might be that when born he was simply called Tuval. When Kayin died, this name was added to his original name to provide a memorial of sorts to his ancestor Kayin.
לוטש כל חרש נחשת וברזל, sharpener of copper and ironcraft; this description by the Torah, as opposed to the previous introduction of artisans as אבי, “father of, i.e. inventor of or discoverer of, maybe that his predecessors had already worked with these metals and had fashioned tools and vessels out of them. Tuval Kayin’s contribution may have been that he learned how to sharpen these tools so that they did not have to be replaced by new ones all the time. The word לטישה in this sense occurs in Samuel I 13,20. During the period described in Samuel, the Israelites had to travel to the land of the Philistines to have their agricultural tools sharpened, as they were not allowed to have weapons made of metal. The word חרש אבן is found in Exodus 31,6 where it describes the parallel art of working with stone. (compare Samuel I 15,15 and Joshua 8,7 where the word תפש appears in a related manner)
ואחות תובל קין נעמה. The reason the Torah mentions this is to inform us that Tuval Kayin did not have a brother, as opposed to his half-brother יבל, but that the sibling he did have, i.e. a sister, was called נעמה According to Bereshit Rabbah 23,3 this Naamah became the wife of Noach, being the only surviving individual of the offspring of Kayin. She was called נעמה in recognition of her good character. Other scholars in the same Midrash do not agree that the Naamah who became Noach’s wife was the one mentioned here. They attribute the name Naamah here to this woman’s ability to play music on these instruments.
FORGER OF EVERY CUTTING INSTRUMENT OF BRASS AND IRON. He was a forger and cutter of all brass and iron. (The translation preserving the order of the Hebrew words is: “the forger of all cutters in copper and iron.” Ramban transposes the words to read: “the forger and cutter in all copper and iron.”) Scripture thus states that he was a forger and cutter in all works of brass and iron. A similar [usage in transposing a word is found in the verse]: Forgive all iniquity, and accept that which is good. (Hosea 14:3. The order preserving translation of the Hebrew would be: “All forgive iniquity….” Here too a transposition of words is necessary as above.) In the opinion of Onkelos, however, this is connected with the first verses, meaning he was the father of every forger and cutter in brass and iron.
AND THE SISTER OF TUBAL-CAIN WAS NAAMAH. This is as if Scripture would say: “and a sister was born to him and her name was Naamah.” A similar sense is found in the verses: And Lotan’s sister was Timnah; (Genesis 36:22.) And Miriam their sister; (Numbers 26:59.) His sister’s name was Maacah. (I Chronicles 7:15.) In Bereshith Rabbah (23:4.) there are some Rabbis who say that Naamah was Noah’s wife. “And why did they call her Naamah [which means lovely]? Because her deeds were lovely and pleasant.” By this the Rabbis meant to say that she was famous in those generations because she was a righteous woman and she gave birth to righteous children. This was why Scripture mentioned her. If so, a small remembrance of Cain was left in the world. However, if we say that she was not the woman from whom Noah begot his three sons, there is no reason for Scripture mentioning her. However, our Rabbis have another Midrash (Pirkei d’Rabbi Eliezer, Chapter 22.) concerning her which states that she was the very beautiful woman in whom the bnei ha’elohim (See further 6:2, 4.) erred. This is hinted in the verse, And the ‘bnei ha’elohim’ saw the daughters of men, (Ibid., Verse 2.) as mentioned in Pirkei d’Rabbi Eliezer. (Pirkei d’Rabbi Eliezer, Chapter 22.) But other sources (Mentioned in Midrash Hane’elam. (See my Hebrew commentary, p. 46, Note 3.)) have it that Naamah was the wife of Shamdon, the mother of Ashmedai, (Chief of demons.) and it is from her that the demons were born for her name is indeed found in the writings of “the use of the demons.” Scripture hints and deals briefly with such hidden matters.
תובל קין TUBAL-CAIN — He refined Cain’s handicraft. The word תובל is connected in meaning with תבלין (spices which give a refined and improved taste to food); he refined and improved the work of Cain by providing weapons for murderers (Genesis Rabbah 23:3).
לטש כל חרש נחשת וברזל THE FORGER OF EVERY CUTTING INSTRUMENT OF BRASS AND IRON — He sharpened tools used in brass and iron work; לוטש has the some meaning as (Job 16:9) ילטוש “He sharpeneth his eye upon me.” The word חרש is not of the form פעל (a noun like אֹכֶל, אֹהֶל etc.), but of the form פועל (a participle), for it has the vowel קמץ קטן (what we term צירה) and its accent is on the last syllabic (whereas the noun form has the accent on the first syllable, and the second has a Segol, like קדש), and the meaning is that he sharpened and polished all cutting implements (כל חרש) used in work of brass and iron.
נעמה NAAMAH — She was Noah’s wife (Genesis Rabbah 23:3).
Sharpens the tools [used for working]. I.e., the verse should be understood by rearranging its order, as if it said: לוטש וחורש כל כלי נחושת וברזל. Rashi adds the phrase “all tools of crafts,” to imply “tools of crafts” such as those for plowing, cutting and the like, which are sharpened and polished (לטישה).
She was Noah’s wife. You might ask: How did Rashi know this? The answer is: She is called Naamah (נעמה) because her deeds were pleasant (נעימה) and she behaved modestly. If so, why would she perish in the Flood and not be saved like Noah was? Perforce she was Noah’s wife, and was thus saved from the Flood. Another answer: Rashi’s proof is the fact that this woman is mentioned where other women are not. And why is this? Because Naamah [was Noah’s wife and she] had three brothers: Yaval, Yuval and Tuval Kayin. And Tuval Kayin was wicked; as Rashi previously explained that he produced weapons for murderers. But Yaval was righteous, dwelling in tents, according to Rashi’s first explanation. Also Yuval was righteous [according to this explanation]. Thus two brothers were righteous, and one was wicked. Noah also had three sons: Shem, Cham and Yefes. Shem and Yefes were righteous, as Rashi explains in Parshas Noah (9:23). And one son was wicked, as is seen there. Accordingly, one should not ask why two [of Noah’s sons] were righteous and one wicked. For Rashi already explained that Naamah was Noah’s wife — and children are usually like the mother’s brothers.
And Tzila, she too gave birth to Tuval Cain. Just as the names Yaval and Yuval are reminiscent of Abel, the name Tuval Cain combines Abel with Cain, patriarch of this family. Tuval Cain was the forger of every sharp instrument of bronze and iron; he was the first metalworker. Until Tuval Cain, people relied on the simplest materials that were readily available in nature. Tuval Cain’s revolutionary discovery was the extraction of copper and iron from the earth. Although some have criticized Tuval Cain for being responsible for introducing armaments into the world, the verse refers explicitly only to the creative act of metalworking, with no mention of weapons. And the sister of Tuval Cain was Naama.
Two sources in particular demonstrate the great importance that the Torah ascribes to music. The first is the Torah’s description (Bereishit 4:20-22) of some of humanity’s first great accomplishments and advances. Included in this list are the breeding of cattle, the use of iron and copper implements (see Targum Onkelos ad. loc.), and the development of music. This shows that the Torah regards music as a core achievement of mankind.
“Ada bore Yaval; he was the forerunner of those who dwell in tents and raise livestock (mikneh). And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:20–21). “Ada bore Yaval; [he was the forerunner of those who dwell in tents and raise livestock (mikneh)]” – initially, they would infuriate (makneh) the Holy One blessed be He discreetly; (In “the tents,” i.e. in private.) then they proceeded to infuriate him publicly. (With musical accompaniment, with “the harp and flute.”) That is what is written: “Where there was the seat of the infuriating (kin’a) image” (Ezekiel 8:3). “And the name of his brother was Yuval; he was the forerunner of all those who handle the harp and flute” (Genesis 4:21) – harpists and flutists. (They would play the instruments in rites of idol worship.) “And Tzila, too, gave birth, to Tuval Cain, a forger of every sharp instrument of bronze and iron, and the sister of Tuval Cain was Naama” (Genesis 4:22). “And Tzila, too, gave birth, to Tuval Cain.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This one improved upon [tibel] Cain’s transgression; Cain killed, but he did not have an instrument with which to kill, but this one was “a forger of every sharp instrument of bronze and iron.” (He developed weapons suitable for killing.) “And the sister of Tuval Cain was Naama.” Rabbi Abba bar Kahana said: Naama was Noah’s wife. Why did they call her Naama? It is because her actions were pleasing [ne’imim]. The Rabbis say: Naama was someone else, [not Noah’s wife]. (Being Cain’s descendant, she must have perished in the Flood, and could not have been Noah’s wife.) And why did they call her Naama? It is because she played the tambourine pleasantly [man’emet] for idol worship.
Another matter, “this is the book of the descendants of Adam,” the following are his descendants, but the previous ones (Those mentioned in the previous verses: Adam, Seth and Enosh.) were not [ordinary] descendants. What were they? They were divine beings. They once asked Abba Kohen Bardela: [Why does the Torah list] Adam, Seth, Enosh, and then fall silent? (It lists Adam, Seth, Enosh, and stops there; afterwards it begins again from Adam, tracing the generations until Noah.) He said: Until here [Enosh] they were in the image of God, (Divine beings.) etc. as it is written above. (As related in full in Bereshit Rabba 23:6.) Another matter, the following are the descendants, but there were previous ones that were not [ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, (Before the birth of Seth (see Genesis 5:3).) the male spirits would be aroused by her and she would bear offspring from them and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [Adam]” (With punishments inflicted by malevolent spirits, described here as “children of Adam.”) (II Samuel 7:14); the children of Adam the first man. There is one opinion that says that house spirits (Malevolent spirits that inhabit one’s house.) are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. There is an opinion that says that spirits of the field are worse for a person because they did not grow up with him. And there is an opinion that they are better, because are not intimately familiar with his sinful thoughts. Another matter, these are the descendants, but there were previous ones who were not [viable] descendants. (Referring to Cain and his descendants, who were mentioned previously (Genesis 4:17–22).) Why? It is because they were to be eradicated in the water [of the Flood], as Rabbi Yehoshua ben Levi said: (The following is related in full in Genesis Rabba 23:2.) ‘All those names were expressions of rebellion. “Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have to do with Lemekh and his offspring?’
From the parashah of the Heifer: (The two sections in this supplement come from Buber’s second Oxford MS., Hund Donat 20 Uri Heb CXVI, No. 153; cf. A. Jellinek, Bet ha-Midrasch (Leipzig: Vollrath, 1853-1877), vol. 1, pp. 79f., 92ff, in midrashim entitled “Midrasch der zehn Gebote” and “Midrash vom Ableben Aharon’s” respectively. Jellinek’s versions are reprinted in J. D. Eisenstein, Ozar Midrashim (New York, 1915), vol. 2, p. 457ab, and vol. 1, pp. 13b-14b, respectively. See further in the Buber edition of the Tanhuma on Numbers, pp. 151-152, n. 1; also in his introduction to this edition, p. 123.) There was a story about R. Matthew bar Heresh. Now he was wealthy, feared Heaven, practiced virtuous beneficence, pursued good deeds of charity, and entertained the disciples of the sages from his own assets. Moreover, orphans and widows were always found at his table. All his paths were in uprightness, and like his master, R. Meir, he was occupied with the Torah all his days. So the radiance of his countenance shone like the brightness of the sun; and they said of him that at no time in his life had he ever looked at anyone's wife or at any other woman. On one occasion he was sitting and occupied with the Torah, when Satan passed by. Upon seeing him, he was envious of him. He said: Is it possible for a righteous person to exist in the world without sin! Immediately he went up on high, where he stood before the Holy One and said: Sovereign of the World, how does Matthew ben Heresh stand before you? He said to him: Completely righteous. He said to him: Give me permission to test him. He gave him permission. Immediately he went and found him sitting and occupied with the Torah. He became like a beautiful woman, whose beauty had not been equalled since the the days of Naamah, the sister of Tubal Cain (of Gen. 4:22), through whom the ministering angels went astray. It is so stated (in Gen. 6:2): THE SONS OF GOD SAW HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE . When saw her, he turned his face away. Again Satan went opposite his face. He turned his face to another side, but Satan was opposite his face. When he saw that she was turning to all sides, he said in his heart: I am afraid that the evil drive may prevail against me. So what did that righteous man do? He called one of his students to attend him. He said to him: Go, my son, and get me fire and pins! When he had brought them, he ignited in the fire and stuck them in his eyes. (See Matthew 5:28-29; 18:9.) When Satan saw that, he trembled in dismay. So he went away from him, ascended on high, where he said: Sovereign of the World, thus and such happened. Immediately the Holy One called Raphael (rt.: RPh'), Prince of the Healing Arts (rt.: RPh') and said to him: Go and heal (rt.: RPh') the eyes of Matthew ben Heresh. The angel Raphael went and stood by him. R. Matthew ben Heresh said: Who are you? He said to him: I am Raphael, the angel of the table of the Holy One, who has sent me to heal (rt.: RPh') your eyes. He answered him: I do not want . What happened happened. Raphael returned to the Holy One and said to him: Matthew ben Heresh told me thus and such. The Holy One said to him: Go, say to him: From this day on do not fear. I am standing surety for you in this matter, that the evil drive will never prevail against you all the days of your life. When he heard this from the mouth of the angel, he accepted his healing and was not afraid. Here is the origin of what the sages have said: Whoever does not look at another woman will not have the evil drive prevailing against him. Moreover, in the world to come the Holy One will remove the evil drive from us and set his Holy Spirit within us. It is so stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU.
(Gen. 22:2:) PLEASE TAKE YOUR SON. He said to him: Which son? He said to him (ibid., cont.): YOUR ONLY SON. (Sanh. 89b; Gen. R. 39:9; 55:7; Tanh., Gen. 4:22; PR 40:6; 48:2; M. Pss. 29:1; PRE 31.) He said to him: This one (Isaac) is the only < son > of his mother, and that < other > one (Ishmael) is the only < son > of his mother. He said to him: The one whom you love. He said to him: Sovereign of the World, is there a limit to the affections? He said to him: ISAAC.
(Gen. 22:2:) GO (Lekh-lekha). (Tanh., Gen. 4:22.) The Holy One said to him: The first trial (On the ten trials of Abraham, see above, 4:43, and the note there; see also above, 3:4.) < was given > through < the words > Lekh-lekha, as stated (in Gen. 12:10): GO FROM YOUR < NATIVE > LAND, FROM YOUR BIRTHPLACE. Now the last trial < is given here > through < the words > Lekh-lekha (GO) UNTO THE LAND OF MORIAH.
(Gen. 22:4, cont.:) AND SAW THE PLACE FROM A DISTANCE. What is the meaning of FROM A DISTANCE? A DISTANCE is a mile, (Lat.: mille < passum >.) as stated (in Josh. 3:4): YET THERE SHALL BE A DISTANCE [BETWEEN YOU AND IT OF ABOUT TWO THOUSAND CUBITS]. Abraham saw it {and said to his lads: Do you see anything? They said to him: No.} He said to Isaac: Do you see anything? (Tanh., Gen. 4:22; Gen. R. 56:2; PRK 26:3; PRE 31.) He said to him: I see a beautiful and praiseworthy mountain with a cloud joined to it. He said to the lads: Do you see anything? {They said to him: We see a high mountain on which there are woods and trees.} [They said to him: No.] He said to them [(in Gen. 22:5): STAY HERE WITH ('M) THE DONKEY.] As the donkey sees and does not understand, so you are a people ('M) who are like the donkey.
Another interpretation (of Gen. 22:6, cont.): SO BOTH OF THEM WENT OFF TOGETHER. R. Abbin Berabbi the Levite said: While they were walking, Satan came to Isaac on his right hand and said: Alas, wretched son of a wretched woman, how many fasts did your mother fast until you came? (Tanh., Gen. 4:22; PR 40:6; see Gen. R. 56:4.) Now the old man has gone mad in his old age, and here he is going to slaughter you. Isaac turned back and said to his father: Look at what this one is saying to me! He said to him: He has come to confuse you, but the Holy One shall not confuse us, as stated (in Gen. 22:8): GOD WILL SEE TO THE LAMB FOR A BURNT OFFERING. So nevertheless (according to Gen. 22:6): SO BOTH OF THEM WENT OFF TOGETHER. How old was Isaac? He was thirty-seven years old. (See Gen. R. 56:8; above, 42.)
ומחוסר לטישה טהור – that it is considered unfinished metal vessels that are not susceptible to receive ritual impurity. [The word] לטישה/hammering, furbishing, is the language of (Genesis 4:22): “who forged all implements of copper and iron.”
לְעֹ֘שֵׂ֤ה נִפְלָא֣וֹת גְּדֹל֣וֹת לְבַדּ֑וֹ “Who alone works great marvels” (Ps. 136:4) This was the generation of Kenan. (Gen 5:12) In the D”H (D”H is most likely Divrei Hayamim, the book of Chronicles, though I am uncertain about this. Chronicles lists the genealogy of the generations but says nothing more about the individuals who are listed,) it states that Ada and Tzilah, the wives of Lamekh, (See Rashi on Genesis 4:16 - it was the custom of that generation to take two wives, one for bearing children and the other for pleasure…. See Bereshit Rabbah 23:2) were the daughters of Kenan. In Lamekh’s generation men began giving their wives a sterility potion so that they wouldn’t get pregnant and so their beauty would not be diminished. Rashi gives a reason for the names Ada and Tzilah. Tzilah was so called because she sat in the shadow of an adorned house like a bride while Ada was wrapped in a cloak like a mourner who was about to give birth. It is well known that the Holy one does not give the key to childbirth over to human beings. (See BT Ta’anit 2a, Though Rabbi Foa lists the reference to the first chapter of Rosh Hashanah.) Even though Tzilah was barren because of the infertility potion which Lamekh gave her, still she gave birth to a child. That is why it states, “As for Zillah, she gave birth….” (Gen 4:22) even though she was incapable. With regard to this Scripture states, “Who alone works great marvels” (Ps. 136:4) for God visits the barren.
According to this Midrash it appears that what Moses said about על שחל ופתן תדרוך, תרמוס כפיר ותנין, “you will tread on cubs and vipers; you will trample lions and asps,” (verse 13) refers to 4 distinct groups of demons which are the outgrowths of four specific human beings. I have already referred to this in my commentary on Genesis 4,22 that the sister of Tubal-Kayin was Naamah. This hymn would be recited throughout the ages in Jerusalem. It is mentioned in Tractate Shevuot folios 14 and 15 where we are told that it was not permitted to expand the boundaries (walls) or the holy precincts except with the consent of the king, prophet of the generation, and the High Priest. In addition the Sanhedrin of 71 members had to give its consent and the Urim Vetumim had to be consulted by the High Priest. Two thanksgiving offerings had to be offered to make the changes effective and the Levites had to play their instruments when these offerings were presented and to recite a hymn [psalm 30 and the hymn in which David gives thanks for having escaped the pursuit of his sons Avshalom. Apparently these hymns were obligatory. Ed.] This is also the meaning of Exodus 25,8: “they shall make for Me a Sanctuary. When the Torah adds the apparently redundant words וכן תעשו, “and so you shall do,” at the end of this verse, the meaning is that whereas at the time the instructions were issued they applied to the construction of the Tabernacle, i.e. ועשו לי, the words וכן תעשו mean that the same rules are to be in effect when it would be time to construct the permanent Temple. The song mentioned in the Mishnah in Shevuot is the one dealing with the damage inflicted by demons (Psalms 91). They would recite this in Jerusalem to ward off these negative and destructive forces just as Moses had recited it at the time he had supervised construction of the Tabernacle. Tanchuma Nasso 25 has Rabbi Shimon query why we need to resort to the Book of Psalms to learn all this when we could learn it simply from our verses (the priestly blessings) where surely the words of that blessing address such dangers when the priests ask G’d to “bless and protect the recipients.” Surely, he reasons the word וישמרך means: “to protect you against all dangers!” Clearly, this blessing had to be effective on the day the Tabernacle was being erected! Rabbi Yehudah son of Rabbi Simon commented that on the day the Tabernacle was erected Moses entered and heard a beautiful voice. He decided to go closer to hear what G’d had to say. G’d then said to him: “Moses, welcome; I will speak to them and tell them that I harbor no resentment against them at all and that I am at peace with them, etc.” G’d quoted Psalms 85,11 to this effect. Up until the day of the Tabernacle being erected there had still been a tug of war between G’d and the people dating back to the golden calf episode. Concerning this interpretation, also Rabbi Shimon ben Lakish said there was no need to search the Book of Psalms for such insights as the priestly blessing in our passage already concluded with the promise of peace for the Jewish people, and that blessing had been bestowed on the people on that day.
AND LOTAN’s SISTER WAS TIMNA. This is analogous to the verses: And the sister of Tubal-cain was Naamah; (Above, 4:22. ) And their sisters were Zeruiah and Abigail; (I Chronicles 2:16.) And Tamar was their sister; (Ibid., 3:9.) and Serah their sister. (Genesis, 46:17.) It is the custom of Scripture to trace the genealogy of a daughter through the brothers. Now it would have been proper that Timna be enumerated above with the sons of Se’ir by saying, “And Dishon, and Ezer, and Dishan (Verse 21 here.) and their sister Timna.” But since she was Lotan’s sister both paternally and maternally, and not the maternal sister of the other brothers, Scripture therefore wanted to trace her genealogy through Lotan. It may be that she was Lotan’s maternal but not paternal sister and she was not the daughter of Se’ir the Horite, [and therefore could not be listed among his children].
sharpens Heb. ילטוש, sharpens, like (Gen. 4:22), “who sharpened (לטש) every instrument etc.”
ואחות לוטן תמנע. “Lotan’s sister was Timna.” It is customary for the Bible to trace the ancestry of the daughters by mentioning their brothers. Examples are: “the sister of Tuval Kayin was Naamah,” (Genesis 4,22) Actually, she should have been listed already together with the sons of Seir and Dishan, etc. (36,30). It is possible, however, that she was a full sister to Lotan, both having the same father and mother, whereas she was not a sister to the sons of Seir mentioned in verses 26-30, as she was not a daughter of the tribe of Seir.
“Lamech took to himself two wives” [4:19]. It was the custom in those days that each man had two wives. One was to have children and the other one was given a drink so that she would not have any children. There are many herbs out of which one can make a drink that prevents one from having children. They did this so that this woman should remain beautiful. He would adorn this woman like a bride and the other woman went around like a widow. As soon as she became pregnant, he would separate from her and lie with the beautiful wife. One of them was called Adah. This means, separated and the other one was called Zillah, this means, that he always sat near her and lay with her. (Genesis Rabbah, 23.2.) Adah had a son who was called Jabal. He was the first herder of domestic animals in the fields. (Genesis, 4:20.) His brother was called Jubal, and he was the first one who made harps and violins. (Genesis, 4:21.) Zillah also had children, even though Lamech had given her herbs to drink so that she should not have children. However, the Holy One caused her to have children and she had a son who was called Tubal-cain. (Genesis, 4:22.) This means, he completed the work of Cain, since He made swords in the world that were used to kill people and he was also a murderer. (Genesis Rabbah, 23.3.)
[114] Of this shadow and its fleeting dreams a son is born, to whom was given the name of Thobel (Gen. 4:22), meaning “all together.” For it is a fact that those who have obtained health and wealth, the compound which is proverbial, think that they have secured absolutely all things. And should a governorship conferring independent authority fall to their lot, puffed up by self-conceit and treading air, they forget themselves and the perishable stuff out of which they were made.
[116] Accurately characterizing each one of these he goes on to say: “This man was a wielder of the hammer, a smith in brass and iron work” (Gen. 4:22). For the soul that is vehemently concerned about bodily pleasures or the materials of outward things, is being ever hammered on an anvil, beaten out by the blows of his desires with their long swoop and reach. Always and everywhere you may see those who care for their bodies more than anything else setting lines and snares to catch the things they long for. You may see lovers of money and fame dispatching on expeditions to the ends of the earth and beyond the sea the frenzied craving for these things. They draw to them the produce of every region of the globe, using their unlimited lusts as nets for the purpose, until at last the violence of their excessive effort makes them give way, and the counter pull throws down headlong those who are tugging.
[120] We are told that the sister of Thobel was Noeman (Gen. 4:22), meaning “fatness”; for when those, who make bodily comfort and the material things of which I have spoken their object, succeed in getting something which they crave after, the consequence is that they grow fat. Such fatness I for my part set down not as strength but as weakness, for it teaches us to neglect to pay honour to God, which is the chiefest and best power of the soul.
Tzillah also gave birth to Tuval Kayin, who sharpened everything which cuts copper and iron [who was the master of all who know the craft of copper and iron]. The sister of Tuval Kayin was Naamah.
And Zillah bare also Tuvalkain, the chief (rab) of all artificers who know the workmanship of brass and iron. And the sister of Tuvalkain was Naama; she was mistress of elegies and songs.
| וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃ | 23 J | And Lamech said to his wives, “Adah and Zillah, hear my voice; O wives of Lamech, give ear to my speech. I have slain a person for wounding me, And a lad for bruising me. |
And Lemech said to his wives - the explanation of Rav Yosef Karo of blessed memory: since Lemech married two wives first, they would fight and envy one another and each would anger her rival, and they would make a cacophony. He said to them, "What is my sin above all men that there is no peace in my house?! No [peace] in eating, nor in drinking, nor in lying down, nor in arising - have I killed people, or strangled babies, that this thing should happen to me which never happened to any person?! And now, look, I'm dying at your hands! I can't bear all of this! But the Holy Blessed One will exacted payment for this! For Kayin who sinned, God said God would take revenge seventy times -- all the more so God should take revenge for me seventy-seven!" And this comes to teach us that man shouldn't have many wives, because that's trouble and strife. And it seems to me that in those days they were far-seeing and wise, and they knew a flood would come in the days of Lemech, for you don't find genealogies for the children of Lemech because they would drown in the flood. The wives of Lemech heard this and wanted to separate from Lemech. They said, "Why should we birth for vanity, and suffer the pain of pregnancy and birth and child-rearing?" And he said to them and comforted them, "Don't believe that the Holy Blessed One would do this, for have I killed a man or strangled youths, that this should happen to me and my children should be drowned? The Holy Blessed One took pity on Kayin - should They not do this all the more so for me?" And he seduced them with words until he had offspring from them, and it seems to me that this is why these children of Lemech learnt these crafts, since they weren't blessed in agriculture because of the curse of Kayin in their youth, and regarding this matter it was explained by Targum Onkelos.
"Adah and Zillah, hear my voice; wives of Lamech listen to my statement." His wives did not listen to him, as in Isaiah (32) "Carefree women, come, listen to my voice; confident daughters, listen to my statement." And therefore it says "Because I killed a man for my anger and a lad for my bruising." There is cause for his wives to fear him, because he has killed several people. According to another interpretation, he warned them that they are not stronger than the "man" that "I killed" and if they think that he would not hurt them because they are women, behold, he has also killed a child, so he would not hesitate to harm them as well.
ויאמר למך לנשיו, “Lemech said to his wives:” from the pleading manner in which the Torah describes his address to his wives, i.e. שמען קולי,....האזנה אמרתי, “hear my voice...give ear to my speech,” it is evident that his wives were quite angry and rebellious at him at that time. Lemech exclaims (seeing that he had been blind) “did I deliberately kill someone?” [In other words, how can you blame me? Ed.]
האזנה, this word, meaning: “listen please,” has the vowel tzeyreh under the letter zayin.
[AND LAMECH SAID…] Note, this (Verses 23 and 24. The reason is that I.E. understands verses 23 and 24 to be an attempt by Lamech to induce his wives to cohabit with him. However, verses 20 through 22 tell us that they in fact did so. Hence verses 23 and 24 must describe what happened before verses 20-22. Its meaning is that Lamech had already said to Adah and Zillah. Va-yomer is thus a pluperfect (Krinsky).) should have appeared earlier. I have already noted two similar examples of this in my earlier comments. (See I.E.’s comment on Gen. 1:9.) Three additional examples are: that the man took a golden ring (Gen. 24:22); (This is followed by: and said: Whose daughter art thou (Gen. 24:23). Now, would the servant give a golden ring to the girl before asking her who she was? Therefore Gen. 24:23 must be rendered: And he already said, Whose daughter art thou (Krinsky).) And the Lord said unto Moses, say unto the children of Israel: Ye are a stiff-necked people (Ex. 33:5); (This is preceded by: And when the people heard these evil tidings (v. 4). However, the evil tidings are reported in verse 5. Thus verse 5 should precede verse 4. Hence the meaning of And when the people heard (v. 4) is: and when the people had heard; i.e., when they heard the following, namely what is reported in the next verse (Meijler).) and And I besought the Lord at that time (Deut. 3:23). (Cf. I.E.’s comment on Deut. 3:23. What is reported in this verse took place before Deut. 3:21, viz., And I commanded Joshua, etc. Moses besought God before he commanded Joshua not to fear the kings of Canaan. Hence Deut. 3:23 is to be rendered as And I had besought the Lord. Ibid. I. E.’s commentary.) As to our verse, it is to be interpreted as our sages did. The rabbis tell us that Adah and Zillah were afraid to bear children because they feared that their offspring, who were the seventh generation from Cain, would die or be killed as punishment for Cain’s sin. Therefore Lamech said to them, “I am in truth the seventh generation (From Cain. However, in truth Lamech lied to them. He was the sixth and not the seventh generation from Cain (Filwarg).) and if a man would wound me or a child bruise me, then I would kill them.” I have slain is used in place of I will slay. (Haragti is a perfect.) Similar examples are: I will give (natati) (Literally, I gave.) the price of the field (Gen. 23:13), and which I took out (According to I.E., I took (lakachti) means I will take.) of the hand of the Amorite (Gen. 48:22). There are many similar instances. (The point is that the Bible occasionally uses a perfect in place of an imperfect.)
Lamech said to his wives, If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold because Cain deliberately murdered and he, Lamech, did not. (If Cain, who committed willful murder, had his punishment deferred for seven generations, I who did not kill anyone shall not be punished for a very long time (Krinsky). Hence you have nothing to fear from having children with me.) In other words, Lamech told his wives that the decree upon Cain was annulled. However, the fact of the matter is that Lamech’s children and all his seed perished in the deluge. Thus Cain’s name was wiped out because he murdered his brother.
כי איש הרגתי לפצעי, “for I have slain by my wound, etc.” Lemech introduced the sword and murder into the world. It is a case of the deeds of the fathers being re-enacted by the children After all, Lemech was the son (descendant) of the first murderer, Kayin. Lemech sired three sons. His oldest son taught him the art of grazing, i.e. to understand the nature and needs of the animals. His second son taught him all about music and musical instruments. His third son taught him how to use metal implements to make war both aggressively, i.e. by the sword and defensively by means of the shield. His wives were afraid that he should not die as a penalty for having brought instruments of murder and killing into the world. This is why he said to them: ”for have I killed a man by inflicting many wounds upon him (as Kayin did to Hevel) or a child (Hevel had only been 50 days old) and nonetheless G’d did not kill Kayin?” He meant to say that the sword is not what murders. Murder is the result of other considerations. The fact that I have perfected the art of war by making swords is not by itself punishable. [It is the use to which people put such instruments that may or may not be punishable. Ed.]
ויאמר למך לנשיו, our sages in Bereshit Rabbah 23,4 state that when Lemech wanted to sleep with his wives they refused him. They used several arguments, one being that they were afraid of the deluge and they did not want to give birth to children already doomed. Lemech countered that if Kayin whose deed of foul murder had resulted in suspension of his death sentence for 7 generations, then he, Lemech, who had killed inadvertently, accidentally, would not be punished for far longer than that, and his wives had no reason to worry. Even if a deluge would come tomorrow, he was free from the taint of sin and would not become its victim. He went further, saying that even assuming he had deliberately killed a man or a child, G’d would forgive him, seeing he had many merits which would offset one such sin. Kayin had not had such merits even before he killed his brother but had sinned so that G’d had rejected his offering, and still his sentence had not been carried out for seven generations. This is how he arrived at the expression שבעה ושבעים as opposed to שבעתים the period during which G’d had suspended the carrying out of the sentence of death on Kayin. He appealed to G’d’s patience to extend this patience to him. It is also possible that Lemech’s logic was totally foolish, as hinted at by Rashi, as the wives of Lemech did not worry about retribution for Lemech’s sin but the long overdue retribution for Kayin’s sin, something that would include all of Kayin’s offspring. We have to assume that Lemech’s speech to his wives took place before his wife Adah had given birth to Yaval. Some of our sages (Tanchuma 11), claim that Lemech was blind and that when whenever he went out hunting a child (Tuval Kayin) would serve as his guide. When the child spotted the animal he would tell Lemech to draw his bow and aim his arrow in a certain direction. In this fashion Kayin, while being mistaken for an animal, was killed. Other sages (Bereshit Rabbah 22,12) claim that the “sign” provided by G’d for Kayin to warn people and beasts not to kill him, was a horn which grew out of his forehead. Kayin, being constantly on the move in the field due to G’d’s curse, was mistaken by the boy accompanying Lemech for a wild beast seeing that it had a horn on its forehead. Once the boy and Lemech came close to inspect the “beast” they thought they had killed, the boy told Lemech that they had killed a human being. Lemech then suddenly realised that he had killed his ancestor Kayin and this gave rise to his words איש הרגתי לפצעי וילד לחבורתי, he told his wives not to worry because whereas Kayin had murdered intentionally, he had reason to believe that G’d would delay punishing him for longer even than He had delayed Kayin’s punishment. Rabbi Yaakov bar Idi asked Rabbi Yochanan why our verse mentioned both איש and ילד, would not either have been enough? Rabbi Yochanan replied that the word איש refers to the slain’s physical size, i.e. he was an adult, whereas the word ילד refers to the age of the slain person. [in which case the slain person was not Kayin at all, seeing that if he was still alive during Lemech’s time he must have been at least 500 years plus at the time he was killed by Lemech who was already married. Ed.] It is also possible to understand the passage as hinting at the jealousies between Lemech’s two wives, especially, since it appears that no one prior to Lemech had taken two wives. This is also why in Talmudic parlance such wives are known as צרות. This expression occurs first in connection with Chanah and Peninah the two wives of Elkanah (Samuel I 1,6). Lemech threatened to kill both his wives if they would continue to feud with one another. He made it plain that he had no reason to be afraid of the punishment for killing them, since G’d would be even more lenient with him than He had been with Kayin who had not had any good reason to kill his brother. Seeing that the number שבעה had already been used in connection with Kayin and his punishment, Lemech used an amended version of the number seven in describing how long it would take for him to be punished. According to our commentary earlier on verse 15, Lemech intended here to make plain to his wives that whoever would kill him if he were forced to kill his wives, would experience far greater retribution than the one who killed Kayin, concerning whose killing G’d had warned the killer of especially severe (not sevenfold) retribution. The justification for such drastic retribution was that G’d Himself had assured Kayin of protection against being killed arbitrarily, hence the crime would be both against G’d and against Kayin. In practice this meant that the penalty could be paid only by the offspring of the killer. In addition to the killer himself. G’d’s retribution would include those who are close to the killer, for instance. His reasoning was that whereas he would have killed with provocation, Kayin had killed without provocation, ergo anyone killing him would be far more guilty than Kayin had been at the time. Seeing that G’d had not bothered to warn anyone who would kill Lemech of such draconian punishment, he had to go on record himself. The reference to פצע, which seems unrelated to killing, is to a wound which results in the victim bleeding, whereas חבורה is an injury that does not result in blood flowing from the victim. He associated the word חבורה with children, as these, being frail, are more likely to die from injuries that did not result in loss of blood. The word הרגתי is to be understood as the same as אהרג, i.e. a future mode, seeing he is warning of what may yet occur. Alternatively, the references to injuries refer to he himself being injured, and he is warning those who might injure him that he would retaliate by killing them. According to the first explanation the letters י at the end of the word לפצעי and לחבורתי would refer to the people causing such injuries, whereas according to the second explanation these letters would refer to the ones sustaining such injuries. We have numerous examples of such constructions, for instance Psalms 2,6 ואני נסכתי מלכי, “but I have installed my king, etc.” or Psalms 74,12 ואלוקים מלכי מקדם, “O G’d my King from old;” in the former the letter י refers to the passive subject, in the letter to the active party.
נשי למך, constructions in which one refers to people close to oneself in the third person, as Lemech did to his wives in this verse, also occur in Exodus 24,1 as well as in Genesis 2,20 and in Samuel I 12.11.
AND LAMECH SAID UNTO HIS WIVES. For the sense of this verse, the commentators have depended on the opinion of Onkelos who explained therefore whosoever slayeth Cain vengeance shall be taken on him ‘shivatha’im’ (Above, Verse 15.) as meaning that at the end of seven generations, vengeance shall be taken on him [Cain], but not now (The sense of the verse, according to Onkelos, would thus be: “Therefore, all ye who would slay Cain, know that seven generations later vengeance will be taken on him (Cain), but not now.”) because G-d would be long-suffering with him. Now Lamech’s wives feared to bear children because they would be the seventh generation to Cain, but he comforted his wives by saying that G-d would be forbearing with him for yet seventy-seven generations because he would pray before Him, for He is long-suffering and would have mercy upon him. Or it may be that Lamech’s words were an absurd a fortiori argument, in accordance with the Midrash that Rashi mentioned, [namely: “For if so, the Holy One, blessed be He, could never exact His debt nor fulfill His word.”] If so, Scripture is stating: “Therefore whosoever slayeth Cain, vengeance shall be taken of the seventh generation” and not in his days. And this is the translation of Onkelos: “All who would slay Cain! In seven generations, punishment will be exacted of him [Cain].” But if so, it would have been proper that the verse, And Lamech said unto his wives, appear before [Verse 20: And Adah — Lamech’s wife — bore Jabal]. In my opinion, the word shivatha’im does not mean “seven generations” because this word is not used for seven separate units but rather for the multiplying of one thing seven times, such as: refined ‘shivatha’im’ (sevenfold); (Psalms 12:7.) restore ‘shivatha’im’ (sevenfold); (Proverbs 6:31.) and the light of the sun shall be ‘shivatha’im’, (Isaiah 30:26.) meaning doubled and redoubled seven times. But the meaning of therefore, whosoever slayeth Cain (Above, Verse 15.) is, according to its real sense, that G-d said: “Therefore, whosoever slayeth Cain will have vengeance taken on him sevenfold, for I will punish his slayer seven times for his sin, since I have promised Cain that he will not be slain in view of his fear of Me and his confession before Me.” However, the matter of Lamech and his wives is not mentioned clearly in Scripture. We could also say that they feared lest Lamech be killed as a punishment for his ancestor’s sin since G-d did not tell Cain, “I have forgiven you.” Instead, He promised him only that he will not be slain, but He would collect His debt from his children, and they did not know when. And so indeed the matter happened. Lamech, however, comforted them by saying that G-d would have mercy on him even as He had mercy on Cain, for he had cleaner hands than Cain, and he also would pray before Him and He would hear his prayer. However, it appears to me that Lamech was a very wise man in every craft, and he taught his eldest son [Jabal] the business of pasturing according to the nature of the cattle. To the second son [Jubal] he taught the art of music, and he taught the third one [Tubal-Cain] to forge metals and to make swords, spears, javelins, and all instruments of war. His wives were then afraid that he might be punished because he brought the sword and murder into the world, and he thus retained in his hand the evil deed of his ancestor [Cain] since he was a descendant of the first murderer and he created the waster to destroy. (Ibid., 54:16.) But he [Lamech] told them: “I did not slay a man by wounds, nor a child by bruises, (See Verse 23 in this chapter.) as did Cain, and G-d will not punish me. Instead, He will guard me from being killed moreso than Cain” He [Lamech] mentioned this in order to say that man cannot kill only with the sword and javelin; death caused by wounds and bruises is a worse death than by the sword. Therefore, the sword is not the cause of murder, and there is no sin upon him who made it.
שמען קולי HEAR MY VOICE — For his wives separated from him because he had killed Cain and Tubal-Cain, his own son. Lamech was blind and Tubal-Cain used to lead him. The latter saw Cain and thought him to be an animal. He therefore told his father to draw the bow, and thus Lamech killed him. As soon as he learned that it was his forefather Cain, he smote his hands together, struck his son between them and so killed him too. His wives thereupon separated from him, and he endeavoured to appease them,
saying שמען קולי “Hear my voice”— obey me and return to me: for the man I slew — was he slain by my wounding? i. e. did I wound him with premeditation, that the wound should be called by my name (i. e. attributed to me); and the child that I slew — was it slain by my blow? (i. e. by a blow directed intentionally by me?) [Rashi here inserts the word בתמיה which he uses frequently to direct that the preceding words should be read as a question.] Did I not act inadvertently and not with premeditation? This was not my wound, nor was this my blow!
פצע wound, is the stroke inflicted by a sword or arrow (old French macheure).
Die verschiedenen Auffassungen dieses Verses sind bekannt. Sie lassen alle mehr oder minder Schwierigkeiten ungelöst. Wir haben bereits an die Parallele der kainitischen Geschlechtsreihe mit derjenigen der setitischen Geschlechter erinnert. Auch dort erscheint am Ende derselben ein "Lemech" und spricht einen bedeutsamen Satz über die Zukunft des Geschlechtes: "זה ינחמנו וגו׳" aus. Hier spricht schon die gehobene Form der Rede dafür, daß wir hier ein שיר, einen von höherem Geist diktierten Ausspruch vor uns haben. Erwägen wir diese Form, nehmen wir die Sprachformen in ihrer ungezwungensten Bedeutung, erinnern wir uns, daß schon ein Midrasch — allerdings auf ein konkretes Ereignis beziehend — in dem getöteten Manne den Ahn und in dem getöteten Kinde den eigenen Sohn erblickte, und fassen wir das Ganze im Zusammenhange mit dem Vorhergehenden auf: so dürften wir hier das letzte Vermächtnis eines kainitischen Sehers vor uns haben. Lemech hatte drei Söhne und mit ihnen die menschliche Kultur begründet. Welches stolze Selbstgefühl hätte die Brust dieses Mannes erfüllen, wie hätte er jubeln müssen!! Allein das Ergebnis seiner Lebenserfahrungen hat seinen Geist mit dem bitteren Gegenteil erfüllt. Er spricht: Hört auf mich, Ada und Zilla, auch wenn ihr nicht Lemechs Frauen wäret; denn was ich zu sagen habe, betrifft alle Menschen. Aber als Frauen Lemech׳s, als Mütter dieser Söhne, höret mir doppelt zu, geht euch meine Rede doppelt an. Ihr meint, mit dem, was wir getan, hätten wir Kain aufgerichtet, uns eine glückliche Gegenwart und unseren Kindern eine noch glücklichere Zukunft bereitet? "Nicht gesühnt, getötet habe ich den Ahn, gemordet die Jugend und mir selbst mit allem die tiefste Wunde geschlagen!" Alle Bestrebungen der Kultur, im Dienste Gottes stehend, sind heilig und beglückend. Sie bauen fort auf dem ererbten Gottesschatz der Ahnen, überliefern ihn bereichert ihren Kindern, leben selbst ein beglücktes Leben der Gegenwart. Allein aus "Mechujael und Mechijael", aus einem Geschlechte hervorgehend, in welchem das Göttliche erloschen, und das nur bestrebt ist, es immer mehr in dem werdenden Geschlechte zu verlöschen, nur im Dienste der Selbstsucht stehend, nichts als תובל קין, nichts als Produkt des mit aller Kraft gegen Gott ankämpfenden Menschen, tötet ein solches Geschlecht die Ahnen, tötet das heranwachsende Geschlecht und schafft sich selbst nur tiefe Wunden und Leiden. Es opfert Vergangenheit und Zukunft und gewinnt die Gegenwart nicht.
שמען קולי נשי למך, Lemech called out in grief
אמרתי, I have to express my mental anguish’
הרגתי לפצעי, I have caused myself real injury, for the one who has killed my father (ancestor Kayin) has inflicted upon me the child a deep wound, seeing that the killer was my son.
Lemekh said to his wives. This is the first poem in the Torah. It is structured in the form of parallels between pairs of phrases, as is common in the poetry of the Bible: Ada and Tzila, hear my voice; wives of Lemekh, listen to my speech; for I have slain a man for my wound and a child for my injury. The Torah does not provide the background for Lemekh’s poem. According to one midrash, Lemekh killed Cain unwittingly, and the phrase “I have slain a man” is Lemekh’s confession. Some commentaries maintain that Lemekh’s statement is not an expression of regret but a boast, as if to say: One who wounds me or bruises me I will kill. It is possible that Lemekh was confessing to his wives that he too participated in some act of killing, not necessarily the murder of Cain, but that he acted unwittingly.
ויאמר למך לנשיו, “Lemech said to his wives, etc.” Nachmanides concludes from the plain text of our verses that Lemech was a wise and astute individual, well versed in all the vocations requiring not only brawn but also brain. He taught his oldest son how to be a proficient shepherd, allowing for the different nature of different animals, as well as the different kind of feed which they would thrive on. He taught his second son the rudiments of musical composition and how to play certain musical instruments. He taught his third son the art of working with different kinds of metal, including the making of weapons such as swords, spears, daggers, etc. His wives became afraid that he would be punished for introducing warfare into a peaceful society. Seeing that his paternal great-great-grandfather had been a murderer, perpetuating the art of killing would surely be frowned upon by heaven. Thus thought his wives. He told them that he himself had not been guilty of killing as had Kayin, so that G’d would protect him against murder even more so than He had been protecting Kayin for hundreds of years. He made the point that it is not the weapons which kill but the men who abuse the weapons. Man is capable of inflicting death on his fellow man with his bare hands and therefore manufacturing swords was not something that by itself was sinful. Rabbi Joseph Kimchi interprets the speech by Lemech to his wives as provoked by the discord in his household, seeing he had married two wives. Lemech is asking why he should be blamed, מה פשעי, when it was his wives who could not live in harmony with one another. If people like Kayin who had murdered, could live in peace and undisturbed, why should he who had not been guilty of murder have to be the victim of such discord? He warned his wives with sevenfold retribution by G’d Who had promised Kayin that He would personally avenge his life if anyone were to kill him. G’d would bring down great unhappiness on the people making Lemech’s life miserable. Other commentators consider Lemech as boasting that he had killed both adults and children merely in order to put the fear of him into the hearts of his wives. In fact, he had not killed. They would become afraid of him and live together peacefully under his roof.
“And Lamech said to his wives, Adah and Zillah, hear my voice” [4:23]. Lamech said to his wives. Listen to me dear wives and have sexual relations with me. His wives did not want to lie with him because he had killed Tubalcain. Lamech was blind and Tubal-cain led him around. Tubal-cain saw Cain in the distance in the field. He said to Lamech, there is an animal in the distance, take your bow and shoot. He took his bow and shot at Cain, his grandfather, and shot him to death. When Lamech became aware of this, he became frightened and clapped his hands together. He killed his son Tubal-cain between his hands. Thus, his wives did not want to have sexual relations with him. He begged them, but they would not listen to him. He continued to excuse himself saying, did I deliberately kill these people? My grandfather Cain killed deliberately and the Holy One let him live for seven generations. I did not kill deliberately, so the Holy One will surely wait longer. Lamech went to lament before Adam and said that his wives have separated from him. Adam said to the wives, you should not talk against the decree of the Holy One. You should fulfill your responsibility and have relations with him and do not separate from him. The wives said to Adam, why do you want to punish us and why do you not want to have sexual relations with your wife. It is one hundred and thirty years since you separated from your wife, since you ate from the apple. Adam’s became anguished and he had sexual relations with his wife and she bore a son who was called Seth. (Midrash Tanhuma, Genesis 11.)
[2] Another interpretation: "and Abimelech acted justly." As it says, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him.' (Proverbs 26:27) Anyone who kills his brother with a staff, Jehoram stood up and killed the sons of his father's belly, as it says, 'Moreover, you have killed your brothers, your father's household, who were better than you.' (2 Chronicles 21:13) And because he killed the sons of his father's belly, therefore his bowels came out with his sickness, as it says, 'And they went on for days, and at the end of two years, his bowels came out because of his sickness.' (2 Chronicles 21:19) Why does it say, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him'? Cain killed his brother with a stone, as it says, 'And Cain rose up against Abel his brother and killed him.' (Genesis 4:8) And how did he kill him? He took a stone and struck him on all his organs with blows until he died. How do we know this? Because Lamech said to his wives, 'I have killed a man for wounding me.' (Genesis 4:23) And even Cain was killed with a stone, as it says, 'And Cain went out.' (Genesis 4:16) A stone fell on him and killed him. Why does it say, 'And whoever rolls a stone, it will come back on him'? Abimelech also killed his brothers with a stone, as it says, 'And he killed them on one stone.' (Judges 9:5) And he was also killed with a stone, as it says, 'And a certain woman threw an upper millstone upon Abimelech's head, and crushed his skull.' (Judges 9:53) Woe to him who rolls a stone, for it will come back on him."
Rabbi Yoḥanan said: Abel was stronger than Cain, as the verse need not have stated: “rose up.” Rather, it teaches that he had been situated underneath him. He [Cain] said to him: ‘There are the two of us in the world, what will you go and say to Father?’ (If you kill me.) He [Abel] became filled with mercy for him [and released him]. Immediately, he [Cain] rose up against him and killed him. From there they say: Do not do a favor for a wicked person, and evil will not befall you. “And killed him” – with what did he kill him? Rabban Shimon ben Gamliel said: He killed him with a stick, as it is stated: “Or [have I slain] a child by my bruise?” (Genesis 4:23) (Lemekh was telling his wives here that he, unlike Cain, did not kill anyone by inflicting a bruise.) – an item that causes a bruise. The Rabbis say: He killed him with a stone, as it is stated: “Have I slain a man by my wound?” (Genesis 4:23) – an item that causes wounds. Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: Cain looked from where his father had slaughtered that bull in whose regard it is stated: “And may it be pleasing to the Lord like an ox and bull” (Psalms 69:32), and he killed him from there, from the place of the neck, from the place of the signs. (The trachea and the esophagus are the human counterparts of the animal’s windpipe and gullet, which are referred to as an animals’s ‘signs.’ During ritual slaughter, one must cut a majority of each of these ‘signs’ to render the animal kosher.) Who buried him? Rabbi Elazar ben Pedat said: The birds of the heavens and the kosher beasts buried him, and the Holy One blessed be He rewarded them with the two blessings that one recites over them – one for slaughter and one for covering the blood. (See Leviticus 17:13.)
“Lemekh said to his wives, Ada and Tzila: Hear my voice, wives of Lemekh, listen to my speech, for have I slain a man for my wound or a child for my injury?” (Genesis 4:23) “Lemekh said to his wives, Ada and Tzila: Hear my voice.” Rabbi Yosei bar Ḥanina said: He propositioned them for intercourse, but they said to him: ‘Tomorrow the Flood is coming [to destroy all mankind]. Shall we heed you and bring forth children only to be cursed?’ He said to them: ‘“Have I slain a man for my wound,” that wounds should befall me on his account? “[Have I slain] a child for my injury,” that injuries should befall me on his account?’ This was a rhetorical question: Cain committed murder and yet [his punishment] was suspended for him for seven generations; (Genesis 4:15.) I, who did not kill anyone, all the more so [punishment] should be suspended for me for that. (For seventy-seven generations (Genesis 4:24). Hence, you may be assured that no harm will befall your future offspring.) Rabbi says: This is a flawed a fortiori argument: If so, from whom would the Holy One blessed be He ever collect His promissory note? (To destroy Cain’s descendants after seven generations.) Rabbi Yaakov bar Idi asked before Rabbi Yoḥanan: If “a man,” why “a child”; if “a child,” why “a man”? (Lemekh protested that he, unlike Cain, did not kill a man and a child. Did Cain kill a man or a child? How could his victim be described with both terms?) He said to him: He [Abel] was a man in terms of his limbs, (Abel was fully grown.) but a child in terms of years. (Abel lived no more than fifty days (Bereshit Rabba 22:4).) He [Lemekh] said to them: ‘Let us go to Adam.’ They went to Adam [for consultation]. He said to them: ‘You do yours and the Holy One blessed be He will do His.’ (You must fulfill your duty to procreate, without regard to what God will do later.) They said to him: ‘Doctor, heal your own lameness. Have you yourself not separated from Eve for a hundred and thirty years so that you should not produce a son from her?’ This was a rhetorical question. When he heard this, he consorted [with Eve] to produce offspring.
“And the Lord rained down…upon Sodom…” – this is analogous to two provinces that rebelled against the king. The king said: ‘Let one of them (The province whose rebellion was less severe.) be burned down at its own expense, and let the other one be burned at the expense of the royal treasury.’ (The province that rebelled more severely. The king was so anxious to destroy it that he wanted to do it at state expense.) So, elsewhere [regarding Edom]: “Its streams will turn into pitch, and its dust into sulfur, [and its land will become burning pitch]” (Isaiah 34:9). (The Edomites were less sinful than the people of Sodom, and their fire of punishment came from their own streams and dirt.) But here, “and the Lord rained down…upon Sodom and upon Gomorrah from the Lord, from the heavens….” (God punished the people of Sodom from His own resources, namely, fire and brimstone from heaven.) Rabbi Avun said: This is analogous to a maidservant who was removing a loaf of bread from the oven. Her mistress’s son came along, and she removed a loaf and gave it to him. Her own grandson came along, and she removed coals and gave them to him. So, elsewhere, [regarding Israel]: “The Lord said to Moses: Behold, I am raining down food for you from the heavens” (Exodus 16:4). But here, “and the Lord rained down brimstone and fire upon Sodom and upon Gomorrah.” (Heaven is like the maidservant of God. When God’s child, Israel, comes along, heaven provides it with bread. When heaven’s own children come along, alluding to the people of Sodom, who worshiped the heavenly bodies, heaven provides them with fire and brimstone.) Rabbi Ḥelbo ben Rabbi Ḥilfi bar Simkai in the name of Rabbi Yehuda bar Rabbi Simon: “and the Lord rained down…upon Sodom” – this refers to Gavriel. “From the Lord from the heavens” – this is the Holy One blessed be He. (The Midrash is explaining the unusual wording of the verse: “And the Lord rained down brimstone… from the Lord,” rather than “from Himself.” The first mention of “the Lord” refers to the angel Gavriel.) Rabbi Elazar said: Every place that “and the Lord” is stated, it refers to Him and His heavenly court. (And that is why “and the Lord” can be interpreted to refer to Gavriel.) Rabbi Yitzḥak said: In the Torah, in the Prophets, and in the Writings, we find that an ordinary person mentions his name twice in one verse. (Instead of using the pronoun ‘me’ or ‘my’ to refer to himself, he says his name. ) In the Torah: “Lemekh said to his wives: […wives of Lemekh, hear my words…]” (Genesis 4:23). “My wives” is not written here, but rather: “Wives of Lemekh, hear…” (Genesis 4:23). In the Prophets: “The king said to them: Take with you the servants of your lord, mount Solomon my son upon my mule…” (I Kings 1:33). “The king’s son” is not written here, but rather, “Solomon my son.” (Many commentators emend the Midrash: “Take with you my servants” is not written here, but rather: “Take with you the servants of your lord.”) In the Writings: “[King Aḥashverosh said…] as a document that is written in the name of the king and sealed with the ring of the king may not be revoked” (Esther 8:7–8). And you wonder that the Holy One blessed be He mentions His name twice in one verse? (Even ordinary people speak like this, so we should not be surprised that the verse speaks this way regarding God: “And the Lord rained down brimstone…from the Lord.” )
R. Jochanan said: "Every place where the Minim gave their wrong interpretation, the answer of annulling it is to be found in the same place — i.e., they claim from (Gen. 1, 26) Let us make man. [Hence it is in the plural]; however, in (Ib. 27) it reads: And God created in His image (singular) (Ib. 9, 7) Let us go down [plural).] However, (Ib., ib. 5) And the Lord came down [singular]. (Deut. 4, 7) For what great natoin is there that hath gods so nigh unto it? However it reads further on, as is the Lord our God every time we call upon Him. (II Sam. 7, 23) Whom God went? [plural]. However, (Dan. 7, 9) I was looking down until chairs were set down, and the Ancient of days seated Himself [singular]. But why are all the above-mentioned written in the plural? This is in accordance with R. Jochanan; for R. Jochanan said: "The Holy One, praised be He! does not do anything until he consults the heavenly household, as it is said (Ib. 4, 14) Through the resolve of the angels is this decree, and by the order of the holy ones is this decision. However, this answer is for all the plurals mentioned, except the last one, the chairs. Why are they in plural? One for Him and one for David, as we are taught in a Baraitha: One for Him and one for David, so said R. Akiba. R. Elazar b. Azaryah then said to him: "Akiba, how do you dare to make the Shechina so common? It means one chair for Divine judgment and one for Divine righteousness." Did R. Akiba accept R. Elazar's answer, or did he not? Come and listen: from the following Baraitha: R. Elazar b. Azaryah said to him: "Akiba, what hast thou to do with Aggada? Give thy attention to Negaim and Ohaloth. One is a chair and one a footstoll, the chair to sit upon and the footstoll to put the feet upon." R. Nachman said: "He who knows how to give a right answer to the Minim like R. Aidith may discuss with them, but he who is not able to do so, it is better for him not to discuss with them at all." There was a Min who said to R. Aidith: "It is written (Ex. 24, 1) Come up unto the Lord. It ought to be, Come up to Me. [And when God said to him: Come up to the Lord, there must be one lord more]." And he answered: "That is the angel Mattatron, who bears the name of his master, as it is written (Ib., ib. 21) Because My name is in him." "If so," rejoined the Min, "let us worship him." It reads (Ib., ib.) Al tamer bee (Do not exchange Me). Hence Thou shalt not exchange him for Me." The Min said again: "But does it not read he will not pardon your transgression?" And Aidith answered: "Believe me, that even as a guide we refused to accept him, as it is written (Ib. 33, 15) If thy presence go not [with us], carry us not up from, here." A Min asked R. Ishmael b. R. Jose: It reads (Gen. 19, 24) And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord, etc. From the Lord! It ought to be from Him [hence there was one more Lord]? And a certain washer said to R. Ishmael: "Let me answer him. It reads (Gen. 4, 23) And Lemech said unto his wives, Adah and Zellah. Hear my voice, ye wives of Lemech, etc. Wives of Lemech! My wives, it ought to be. You must then say that so is it customary in the language of the verse, the same is the case here." And to the question of R. Ishmael to the washer: "Whence do you know this?" he answered: "From the lectures of R. Maier. As R. Jochanan used to say that R. Maier's lectures consisted always of one part Halacha, of another part Aggada, and the rest of parables." R. Jochanan said further: "R. Maier had three hundred fox parables, but we have only three. (Fol. 39) (Ezek. 18, 2) The fathers have eaten sour grapes, and the teeth of the children have become blunt; (Lev. l9, 36) Just balances, just weighs, and (Prov. 11, 8) The righteous is delivered out of distress, and the wicked cometh in his stead.
Another interpretation (of Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of FROM THE LORD? It says (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU, while here (in Gen. 19:24) it says: AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD >. R. Berekhyah said: To what is the matter comparable? (Cf. Gen. R. 51:2; Tanh. (Buber), Exod. 4:20.) To a king who was standing at a baker's oven. < When > his friend came in to him, he took out a piece of hot bread < and > gave it to him. < When > his enemy came in to him, he took up burning coals < and > gave them to him. So < it is with > the Holy One. When Israel came unto the desert, he brought down bread from the heavens for them, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. But when the Sodomites came to the point of transgressions, he brought down fire from the heavens for them, as stated (in Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of AND THE LORD? That he sat over them with the authority of a court (Gk.: synedrion.) of seventy-one, (The AND implies that it was THE LORD plus a Great Sanhedrin with seventy-one members, the proper court for trying an apostate town. See Sanh. 1:5.) found them guilty, and brought down fire upon them. So they went forth to < an execution by > burning, as stated (in Gen. 19:24): < FIRE > FROM THE LORD. In a similar way you say on the matter < at hand >: AND THE LORD… FROM THE LORD. (The first LORD has to do with the court trial, and the second concerns the punishment.) If someone comes to ask you < about > what is written in this verse: AND THE LORD … FROM THE LORD, say to him: There are similar cases < of redundancy > in < other > verses. (I Kings 1:33:) AND {HE} [THE KING] SAID {UNTO HIS SERVANTS} [TO THEM]: TAKE WITH YOU THE SLAVES OF YOUR LORD. It was only necessary to say: "My servants." And where < is an example found > in the Torah? (In Gen. 4:23:) AND LAMECH SAID TO HIS WIVES: ADAH AND ZILLAH, HEAR MY VOICE; O WIVES OF LAMECH. It was only necessary to say: "My wives." So much for the Torah, but where < is an example found > in the Writings? Where it is stated (in Esth. 8:8): FOR A WRITING WHICH IS WRITTEN IN THE KING'S NAME AND SEALED WITH THE KING'S SEAL. It was only necessary to say: "With my seal." So also here (in Gen. 19:24): AND THE LORD RAINED DOWN … FROM THE LORD.
(Gen. 22:9:) AND THEY CAME TO THE PLACE. When he came to slaughter him, Isaac said to him: Bind me hand and foot because the instinct of life is strong. (Gen. R. 56:8; Tanh., Gen. 4:23; PR 40:6; PRE 31; TDER 25 (27); TDEZ 2; see M. Ps. 29:1.) It is likely that before the knife comes, I would tremble and be disqualified as a sacrifice. (Through a faulty cut of the knife. Also, if Isaac hit his father, he would incur the death penalty. See the parallel texts.) Please < bind me >, my father, lest a blemish be inflicted on me.
How was Cain slain? (Midrash ha-Gadol 1:118–119, Rashi on Gen. 4:23, Ginzberg, Legends of the Jews 5:116.) For one hundred and thirty years, Cain became an angel of death, wandering and roaming about, accursed. Lamech, his descendant in the seventh generation, who was blind, would go hunting led about by his young son. At the sight of game, the lad would apprise his father of its whereabouts. One time the lad said to his father: “I see some kind of beast in the distance.” Lamech sent his arrow in that direction, and Cain was slain. As they approached the corpse, the lad saw a horn protruding from the forehead of the slain creature, and he said to his father: “The corpse resembles a man, but a horn protrudes (See n. 36 above.) from its forehead.” Thereupon, Lamech cried out: “Woe is me, it is my grandfather.” In his grief, he clasped his hands together, and accidentally struck the child’s head, killing him. As it is said: I can slay a man by a wound of mine and a child by a strike of mine (Gen. 4:23).
Upon returning home, Lamech said to his wives: “Let us go to bed.” They replied: “You have slain our ancestor and our son Tubal-cain; we shall no longer go to bed with you.” He retorted: “Cain received his punishment only after seven generations, surely mine should be postponed for seventy and seven generations.” “We shall not listen to you,” they insisted. “Why should we give birth to one who will be dishonored?” Thereupon, he said: “Let us go to the court for a decision.” They went to Adam, and Adah and Zillah cried out: “Oh, lord Lamech, our husband, has slain our grandfather.” Whereupon Lamech declared: “Did our grandfather kill unwittingly?” Adam replied: “Wives of Lamech, hearken to my words! Lamech says: Have I have slain a man intentionally? (Gen. 4:23). Therefore I say to you: Go and obey your husband.” They retorted: “O physician, heal your own lameness. You have not had sexual intercourse with your wife for one hundred and thirty years, (Adam abstained from sexual intercourse in atonement for ignoring God’s command not to eat of the tree of knowledge. After their rebuke he indulged in sexual intercourse and fathered a son.) yet you command us to do so.” Hence it is written in Scripture following this incident: And Adam lived a hundred and thirty years and begot his son in his own likeness (Gen. 5:3).
The facts have been handed down to us by tradition and they have been proven to be a certainty even in our days, that at the time when our holy city of Jerusalem had been given to destruction by Titus, all the captains of the victorious armies were permitted to enter the city to plunder it and to rob it. And among the captains of Titus, was one by the name of Sidror, who on his predatory search saw a mansion high and stately, and he entered it and appropriated all that was to be found therein. And while about to leave the premises he observed something unusual and suspicious in the construction of a certain wall, which led him to believe that there must be some treasure hidden away in a secret receptacle. The wall was accordingly torn down as also the entire building, whereupon Sidror discovered a secret passage, which he followed up and reached an underground chamber filled with a great many books, to-wit: Books of the Law, the Prophets and the Hagiography, as also histories of the kings of Israel and of the kings of other nations, and numerous other books concerning the people of Israel, with the authorized and accepted books of the Mishnah. Sidror saw there also lying around many manuscripts in scrolls. Outside of all these things the chamber contained rich stores of eatables and an abundant supply of wine. And in the midst of these books and supplies Sidror found an old man, deeply imbrued in study over some of the books. The soldier seeing that strange sight was greatly astonished, and addressed himself to the old man saying: What causeth thee to make thy abode in this place, and at that alone without anybody to attend thee? And the old man replied saying: It is now many days, years and seasons that I knew of the second destruction of Jerusalem to come, and therefore I had built unto myself this house with its subterranean chamber, and I have brought along with me these books to read in them, and I also took along a sufficient store of supplies to sustain my life, and I said: perhaps my soul might escape destruction by these means. And the Lord caused the old man to find favor, grace and mercy in the eyes of the captain, and the old man was brought forth from his hiding place with all his books in great honors, and he traveled with Sidror from city to city and from country to country, until they reached the provinces of Shebilia. And the captain soon found the old man to be possessed of great learning and wisdom and knowledge, versed in all sorts of science, and seeing this Sidror raised him to high honors and gave him a home in his own house, that he might teach him all of his wise knowledge. And they erected for themselves a magnificent and lofty structure outside of Shebilia and therein all the books were placed in order, and that house is in Shebilia even unto this, day. And in that house they wrote down all that is to occur with all the kings of the world even to the coming of our Messiah. And when we were driven about into "cruel exile by the kings of Edom, wandering from city to city and from country to country, in bitterness and misery, this book which is called “The Generations of Man” happened to come into our hands with many other books taken from that house in Shebilia and afterwards brought by some way to our city, the city of Neapoly, which is under the power of the king of Spain, may his glory be magnified. And since we have seen this book to be full of wisdom we have made up our mind to print it with types of metal, as also all the books that came into our possession. And of this book, by far the most valuable of all, twelve copies have reached us, and comparing them carefully, they prove to be copies of one and the same original, there being not the least difference between them; nothing added and nothing reduced, neither a letter nor a word, nor the meaning of any one differing from the other, but all were alike as if one copy. And since we have seen that this book especially has a great many merits bending our hearts towards our intentions, therefore we have set our mind on having it printed. And it is found written that this book is called “Sepher Hajashar, THE CORRECT Book”. And it is further stated that this book is called “The Correct Book,” because all events are chronicled within it, according to the accurate and correct time in which they really occurred, and in strict order as to what hath taken place sooner or later; for thou shalt not find in the book that an event should be advanced or postponed, but every statement is made in faithfulness to time and place and order of succession. Accordingly thou wilt always find at the death of one person stated at once in what year of the life of another person his death occurred, and so it is with all statements made in this book, for which reasons it is called “THE CORRECT Book.” Yet it is quite usual to hear it named with most people: “THE Book of THE GENERATIONS OF ADAM” because it commences with the history of Adam; but the true name of the book is “The Correct Book” for the reasons above mentioned. And we ascertained that translations of this book are found even unto this day, among the Greeks, and among the Romans and among the kings of Edom. And in the books of the Asmoneans, which are extant in our hands, we find it written that in the days of Ptolemy, king of Egypt, the king ordered his servants to go and collect all the books of law and all the books of history that were to be found in the world, in order that he might become wise by their instruction, and to inquire and investigate the manners of the world. And of all these books he desired to compile one book embracing all the laws, rules and regulations of the world, as they are needed in the social relations of mankind throughout the world, so that justice might be dispensed in due form. And they had gathered together nine hundred and sixty-five books, and bringing them to the king he ordered them to go and collect some more to the number of one thousand books, and so they did. And soon after some of the persecutors of Israel came before the king saying: Oh, our king and Lord, what for dost thou put thyself to so much pain in that matter? Send some of the princes to Jerusalem, unto the Jews, that they should procure for thee the book of their laws which was written for their use according to the words of God through their prophets, and in reading that book thou wilt be enlightened concerning law and judgment as thou desirest. And the king listened unto their words, and he sent his messengers unto the Jews and they sent him this book instead of their book of the law, for they said: we are not permitted to surrender the book of the Lord our God into the hands of the Gentiles. And when this book came into the possession of king Ptolemy, he read it carefully and he was greatly pleased therewith, and he examined it in his great wisdom, and searching assiduously he found therein all that he desired to know. And the king abandoned all the books collected for him, and gave praises unto them that had advised him to procure the book of the Jewish law. And after some time the enemies of the exiled Jews discovered that the Israelites had not forwarded to the king the right book of their laws and coming before the king they said: May it please thee oh king our Lord, but the Jews have taken advantage over thee, for they have not given thee the book of their law of which we have spoken unto thee, but another book that was in their possession. And now oh king send word unto them in Jerusalem that they forward unto thee, the genuine book of the law, for from it thou wilt learn by far more wise lessons than those thou hast obtained from this book. And when the king heard their words he was exceedingly wroth at the Israelites and his anger kindled within him. And soon he again sent messengers to Jerusalem to bring him the real book of the law from the Jews. But the king was afraid lest the Jews might deceive him again, therefore he concluded to get the advantage over them this time by cunning. And the king summoned into his presence the seventy elders of Jerusalem and placing them into seventy different houses, he ordered everyone of them to write separately a copy of their law, but so that there be in it not the least change or alteration from the original. And the spirit of God came over the seventy elders, and they wrote each his copy so that the seventy books were precisely one like the other, without the least addition or reduction. At that result the king rejoiced exceedingly, and he bestowed great honors upon the elders and upon all the Jews, and he forwarded rich offerings and presents to Jerusalem as it is written. And when the king died the wise men of Israel got cunningly around his son, and abstracted from his treasury all the seventy books of the law, leaving there only this “Book Jashar” and “The Book Jashar” they took not, for the reason that they wanted every succeeding king to know the wonders of Jehovah, whose name be exalted, and to learn that the Lord had chosen , the children of Israel from all the worshipers of stars and planets, and that there is no God besides him whose name be glorified in praise. Thus it cometh that this book is to be found among the Egyptians to this very day. And from that time on, “The Book Jashar” has circulated through the world until it hath reached us in our exile and dispersion, even in the city of Neapoly which is under the power of the king of Spain. Now in this book are also found descriptions of the kings of Aram, and of the kings of Chittim and of the kings of Africa that reigned in those days, although it is apparent that their histories have no connection whatsoever with the nature and purpose of this book; but it is done simply for the reason, that everyone who happens to take up this volume might at once see the difference between the wars of Israel and between the wars of the worshipers of the stars. For the victory of the kings of Israel over the idolaters is brought about by the wonderful intervention of him whose name be glorified in praise at all times, when Israel places his confidence in him whose name be exalted. And verily the merits of this book and the modes of its usefulness are many, all of them leading towards putting our trust in God—whose name be exalted—and teaching us to cling unto the Lord and unto his ways. The first merit consists in the full explanation concerning the creation of man and the sin of the flood, and the years of the twenty generations and their transgressions, as also at what time they were born and when they died. By means of that knowledge man's heart will be admonished to adhere unto the Lord—whose name be glorified— who performed such wonderful and fearful things in former days. Second, we learn all about the birth of Abraham, and how his conversion to the Lord was brought about, and the events that transpired between him and Nimrod; also the occurrences of the confusion of tongues, how the Lord—whose name be exalted—scattered mankind to the four corners of the earth; and how they have built up all these many countries and provinces that are called after their names to this day. And by the knowledge of these things we will be brought nearer to the knowledge of our creator. Third, we are informed of the faithful attachment of our forefathers to our Lord, how it was brought about and what were the incidents of their lives, all of which will teach us the fear of the Lord. Fourth, whatever we learn concerning Sodom and its wickedness, its crimes and punishments, the knowledge of which will keep us away from all evil. Fifth, is the love of Isaac and Jacob to our blessed Lord, the prayer of Sarah and her weeping concerning the offering up of Isaac, and therein is a great advantage to improve our hearts for the service of the Lord. Sixth, what we learn concerning the battles of the sons of Jacob with the people of Shechem, in the seven cities of the Amorites. This will help us, in a measure to fill our hearts with confidence in God, seeing how these ten men could destroy seven cities, if not by their trust in God, whose name be glorified. Seventh, is the information concerning the history of Joseph in Egypt with Potiphar and his wife, and with the king of Egypt. This will awaken our hearts likewise to the fear of the Lord, to keep away from all sin, so that we also may finally be triumphant. Eight, is what hath happened unto Moses, our teacher of blessed memory, in Kush and in Midian, for by these lessons we learn to understand the wonderful kindness of the Lord which he bestoweth upon the righteous, and to cling lovingly to his holy name. Ninth, is the information we gain concerning the fate of the children of Israel in Egypt, how their servitude began, and how they had to work in Egyptian bondage, and what hath occurred to them all that time until they were delivered, simply because they trusted in the exalted one. And there is no doubt that all those reading the history of our forefathers in Egypt from this book on the eve of Passover will certainly receive a great reward. And we do so really in the provinces of Spain in these days of our dispersion; after having read the Hagadah (the history of the Exode compiled for that occasion) to the end, we open this book and recite therein the history of Israel in Egypt from the time of their coming unto the land to the time that the Lord brought them forth in deliverance, for this is the book wherein the history of Israel's redemption from bondage ought to be read. Tenth, there are a great many passages, from Rashy of blessed memory and other commentators, whereby they attempt to clear dubious Bible passages, originally found in this book, viz.: concerning the angels meeting Jacob when he left Aram to meet Esau. [Eleventh] the story of Gabriel's teaching Joseph seventy languages, and many more of the same kind. (Eleventh,) that every public preacher and teacher will discover therein many new ideas not to be found in the commentaries, and by these means he can secure the close attention of his hearers. (Twelfth,) that all the merchants and travelers who have no time to study the law, may read this book and receive their reward, for therein lies the benefit of the soul and the pleasure of the body, to obtain new ideas which are not written in any other book, all of which brings us closer to the Lord and to a better understanding of him. And since we have seen the merits and virtues of this book, and the great advantages it offers, we have endeavored to bring it into print, without having added or omitted the least. And now since we have commenced to print it in book form, it should be in the hands of every one of our brethren in exile, so that generation and generation, city and city, family and family, province and province may become enlightened by its circulation, and learn to understand the wonderful kindness of Jehovah, which he hath bestowed upon our fathers since times of old, when he hath chosen us from the midst of all nations; and thereby they that think over this book will be purified and give their hearts to the fear of the Lord. And in Jehovah the God of gods do we trust, and in him do we confide and unto him do we pray for help and salvation to assist us in the work of heaven, to give us success in the path of justice, to deliver us from mistakes, and keep us pure from sins that are concealed to us; as the Messiah hath said: “Who can understand his errors, cleanse thou me from secret faults.” And God may show us the way of goodness, and lead us in the path of success, for the sake of his grace and mercy, and may he fulfill the wishes of [our hearts] unto all good. Amen, and may this be the will of God!
וה' המטיר, “and G’d had made it rain, etc.” We find three divergent opinions amongst our sages as to the meaning of the words in this verse. [The basic difficulty is the repeated mention of the name of G’d, i.e. the attribute of Mercy in this verse.] Rabbi Yehudah bar Seymon in Bereshit Rabbah 51,2 understands the angel Gavriel as being the subject of the words וה' המטיר, “and G’d made it rain.” The second expression: מאת ה' מן השמים, he understands as referring to G’d personally; Rabbi Eliezer said that wherever the name of ה' is introduced with the prefix ו, it refers to “G’d with His celestial court.” Rabbi Yitzchak said we find in both the Torah, the Books of the Prophets, as well as in the Hagiographa that ordinary individuals are apt to repeat their own names. He quotes the following verse as example Genesis 4,23: “Lemech said to his wives: ‘wives of Lemech, etc.’” Thus far the quotation from the above Midrash. So you see that there are three interpretations of this verse. Rabbi Yehudah considers Gavriel as the messenger of destruction and he feels that this angel was so described by the words וה' המטיר על סדום ועמורה גפרית ואש, “G’d (His messenger) had made it rain sulphur and brimstone on the city.” Rabbi Eliezer feels that the verse testifies that both G’d Himself and His celestial court agreed to this form of punishment, but that it emanated from G’d directly. Rabbi Yitzchak sees no need to read between the lines of the text but considers the syntax as perfectly normal.
ויקרא האדם...ולאדם לא מצא עזר כנגדו, he saw all these creatures parading before him as males partnered by a female, whereas there was no such partner available for him. We find a similar construction in Exodus 24,1 of the Torah writing ואל משה אמר עלה אל ה', or in Genesis 4,23 נשי למך or in Samuel I 12,11 ואת יפתח ואת שמואל. According to Tur, quoting Rabbi Joseph Kimchi, our author’s father, what gave rise to our author supplying other examples of such a strange syntax is the fact that Adam is portrayed as if viewing himself from the outside, as a third party. The names Adam gave the animals were all in Hebrew, seeing that this is the language he spoke. This is also the language in which G’d addressed him. G’d had called him אדם since he was a product of אדמה. Similarly, Adam called his wife חוה, to reflect the fact that she was the mother of the human race, i.e. אם כל חי. Chavah in turn called her son קין, describing him as an acquisition קנין of an איש, a man, paralleling G’d Who up until then had been the Only One who had acquired an איש, meaning her own husband Adam. (Genesis 4,1). Similarly, when Lemech named his son נח, he mentioned that the name symbolised the hope that his son would provide comfort for man, זה ינחמנו, (Genesis 5,29). The way these names reflect words in the Hebrew language closely related to such names, all prove that Hebrew was the language spoken at that time. The fact that we do not know the meaning of all the other names mentioned in the Torah for people of that era only proves our ignorance, knowing neither enough Hebrew nor being endowed with the level of wisdom possessed by our forefathers. We will have to await the end of our exile to once again qualify for the command of Hebrew at the disposal of our ancestors.
Then the remnant yerad: That is yeradah, in its complete form. And the explantion is that the Holy One, blessed be He, had Israel, who is the remnant, subdue (radah) and control the mighty ones of the people of Yavin, the king of Canaan. And the [letter,] lamed (which otherwise means, to or for), [in] le'adirim is in place of bet (making it, among). And Yonatan translated (it in the Targum) to be like (Job 2:13), "And they sat with him le'aretz"; and (Genesis 4:23), "I killed a man le'pitzi"; and others beside them.
Thou didst take Thy seat in the throne: – Thou satest on the throne of judgment, Thou who art A judge of righteousness, – to exact Thy judgment from him who reviled the armies of the living God. The lamedh of לכסא is used in the place of beth. And so also lamedh is used in the phrase לחרב לפניכם, "(they shall fall) before you by the sword" (Lev. 26:7), where לחרב is equivalent to בחרב; (and again in the verse) "I have slain (a man) by my wounding" (לפצעי, Gen. 4:23).
Come up to the Eternal. In line with the simple meaning of Scripture, the reason for this expression [when it should have said: “Come up unto Me”], is because it is the Scriptural style to mention the proper name instead of the pronoun, such as: And Lemech said… Ye wives of Lemech; (Genesis 4:23. It should have said: “My wives.”) and the Eternal sent Jerubaal and Bedan and Jephthah and Samuel. (I Samuel 12:11. Since Samuel was the speaker, he should have said: “and myself.”) A similar case is the verse, and cause Thy face to shine upon Thy Sanctuary that is desolate, for the Eternal’s sake. (Daniel 9:17. It should have said: “for Thy sake.”) In the Talmud, (Sanhedrin 38b.) however, we find that they (“They” — the Rabbis, asked. To understand, however, the following references in Ramban it is necessary to know that the question was addressed by a min [a Jewish infidel], to Rav Idie for sectarian purposes. The answer here quoted was given by Rav Idie.) asked, “It should have said, ‘come up to Me,’” and therefore they said, “this refers to Mattatron, whose name is even as the Name of his Master.” (See Ramban above, 23:20.) That is to say, “And unto Moses He — the Divine Name mentioned at the beginning of this subject, namely, And the Eternal said unto Moses (Above, 20:19.) — said, come up to Mattatron, for My Name is in him.” The meaning is thus: “Come up to the place of the Glory where the great angel is,” and the intention was that Moses should come into the midst of the cloud (Further, Verse 18.) where the Glory of G-d was, but he should not come right up to the Proper Divine Name, for man shall not see Me, and live. (Further, 33:20.) The intention of our Rabbis is thus not at all as Rashi had written above. (23:20. — Ramban refers to what Rashi wrote there, that the verse mentioned further on [after the sin with the golden calf], and I will send an angel before thee (33:2) has reference to Mattatron. That is not correct, for Moses did not consent that the angel mentioned there should go with them (Abusaula). See also Ramban above 23:20 for a full discussion.) In Tractate Sanhedrin also the Rabbi [Rashi] turned the subject around. (In Sanhedrin 38 b, Rashi commented: “This is Mattatron. It was he who said Come up unto the Eternal.” Ramban’s opinion, as explained above, is that the Eternal said, “Come up to Mattatron.”) Now I have already mentioned (Above, 23:20, and in Seder Bo 12:12.) the Rabbis’ intention concerning this name [Mattatron], and all their words are true. In that homily, however, [related in Tractate Sanhedrin, concerning the infidel’s question to Rav Idie], (“They” — the Rabbis, asked. To understand, however, the following references in Ramban it is necessary to know that the question was addressed by a min [a Jewish infidel], to Rav Idie for sectarian purposes. The answer here quoted was given by Rav Idie.) the Sages spoke in an abstract manner, since Rav Idie did not want, Heaven forbid, to reveal to that infidel who asked him the question, the matter of the great Mattatron and its secret! Instead, he mentioned to him that the verse speaks of the angel who is “the guide of the road” of the world below; and hence he told him, that “even as a guide we refused to accept him, for it is written [that Moses said], If ‘panecha’ — [literally: ‘Thy face’ or ‘Thy presence’] go not up, carry us not up hence,” (Further, 33:15.) for we accepted no messenger, only the Revered G-d. I have already explained (Above, 20:3.) clearly the secret of panim (face) and the whole subject to those learned in the secret lore of the Cabala, in the section of the Giving of the Torah.
AND THE ETERNAL CAUSED TO RAIN UPON SODOM (AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE ETERNAL OF HEAVEN). Rashi wrote: “Wherever it is said, And the Eternal it means Him and His Celestial Court. From the Eternal. It is not written ‘from Him,’ [with the pronoun ‘Him’ replacing the noun ‘Eternal’ in the second part of the verse, for] this is the Scriptural way of speaking. For example, Ye wives of Lamech, (Above, 4:23.) and he did not say ‘my wives.’ And David also said, Take you the servants of your lord, (I Kings 1:33.) and he did not say, ‘my servants.’ Ahaseurus also said, Write ye… in the name of the king, (Esther 8:8.) and he did not say, ‘in my name.’” Now I wonder about the Rabbi (Rashi. See Seder Bereshith, Note 139.) who wrote down conflicting opinions and made them alike for there is a division of opinion on this matter in Bereshith Rabbah. (51:50.) And there is yet a third opinion: “Aba Chilfi, the son of Rabbi Simki, said in the name of Rabbi Yehudah the son of Rabbi Simon: ‘And the Eternal caused to rain upon Sodom — this refers to the angel Gabriel. From the Eternal out of heaven — this refers to the Holy One, blessed be He.’ Rabbi Eleazar said, ‘Wherever it says, And the Eternal, it means Him and His Celestial Court.’ Rabbi Yitzchak said, ‘We find in the Torah, Prophets, and Writings, that a person mentions his name twice. In the Torah, And Lamech said to his wives, (Above, 4:23.) etc.’” Thus there are three conflicting opinions here. Rabbi Yehudah the son of Rabbi Simon ascribes the first Divine Name mentioned in the verse as referring to Gabriel as he was the messenger sent to destroy the city, it being a case of the deputy being referred to by the name of Him Who sent him. And Rabbi Eleazar said that He and His Celestial Court agreed on the judgment, and it was from Him that the brimstone and fire came. And Rabbi Yitzchak said that it is the Scriptural way of speaking. Now if you will understand what I have written above, (11:2, at the end.) you will know the intent of the Sages’ expression, “He and His Celestial Court,” and then the plain meaning of the verse will be clear to you. In a similar manner is the verse, That they may keep the way of the Eternal… to the end that the Eternal may bring… (Above, 18:19.) He did not say, “that they may keep My way… to the end that I may bring.” Likewise: Because the cry concerning them is great before the face of the Eternal, and the Eternal hath sent us. (Above, Verse 13.) And similarly: And it came to pass, when G-d destroyed… that G-d remembered. (Further, Verse 29.)
BUT FOR ADAM THERE WAS NOT FOUND A HELP MEET FOR HIM. Rashi comments: “When He brought them, He brought them before him as male and female. Thereupon Adam said, ‘All of them have a mate, and I have no mate!’ Immediately, the Eternal G-d caused a deep sleep to fall upon him.” Rashi explained it well for by Scripture’s bringing the verses concerning “the calling of names” into the matter of “the help” that G-d gave Adam, it proves that this interpretation mentioned above is correct. “The calling of names,” in the opinion of the commentators, (Rashi and R’dak.) is to be understood in its plain sense, namely, that everyone should have a name for himself so that they be known and recognized in their progeny by the names Adam would call them, names which would be valid forever. Now when the Holy One, blessed be He, wanted to make “the help” for Adam He brought all species before him since He had to bring them before him in pairs so that he should also give a name to the females of the species; for in some [species, both male and female] are called by one name, and in others they differ, such as bull and cow, tayish (he-goat) and eiz (she-goat), sheep and ewe, and others. When Adam saw them mating with each other, he had a desire for them, but as he found among them no help for himself, he was saddened and fell asleep. G-d then caused a deep sleep to fall upon him so that he should not feel the removal of a rib from his body. In my opinion, however, “the calling of the names” is identical with “the help” [as I explained in the above verse], and the purport thereof is as follows: the Holy One, blessed be He, brought before Adam all the beasts of the field and all the fowl of the heavens, and he, recognizing their nature, called them names, that is, names appropriate to them. By the names it was made clear who is fit to be the help for another, meaning, fit to procreate with one another. Even if we are to believe that names are merely a matter of consensus and not of nature, [i.e., that they do not reflect the essence of the object bearing the name], we can say that “the calling of the names” means the division of the species as — male and female — they passed before Adam and he contemplated their nature as to which of them would be a help to each other in procreation so that they should beget offspring. Thus he called the large creatures by one name and the beasts by another so they would not beget offspring from one another, and so on for all species. And among them all he did not find a natural help for himself so that it could be called by his name for “the calling of the names” signifies the division of the species and the separation of their powers from each other, as I have explained above. Now it does not mean that it was in Adam’s power to find a help for himself among them since they were all created with natures [different from that of man]. But it means that if Adam was to find satisfaction with one of the species and he would choose it for his help, the Holy One, blessed be He, would adapt its nature to him, as He did with the rib, and He would not have found it necessary to build “a new structure.” (“A new structure” is a reference to the explanation of the Rabbis: “Vayiven (And He built… the rib) — this teaches us that He built Eve after the fashion of a store-house.” (Eruvin 18a.)) This is the meaning of the verse, And whatsoever the man would call every living creature, that was its name; (Verse 19.) that is to say, that was to be its name, for the Holy One, blessed be He, would so preserve it along the lines which I have explained. In my opinion it is correct to say that it was His will, blessed be He, not to take Adam’s rib from him to make him a wife until he himself would know that among the created beings there is no help suitable for him and until he would crave to have a help suitable for him like her. This was why it was necessary to take one of his ribs from him. This is the meaning of the verse, But for Adam there was not found a help meet for him; that is to say, but for the name Adam (man), he found no help suited to be opposite him and to be called by his name so that he should beget children from that “help”. We need not resort here, therefore, to the words of the commentators (Ibn Ezra and R’dak.) who say that the name “Adam” comes here in place of the reflexive pronoun [“himself.” The verse would thus read: “But for himself] he found no help meet for him,” just as, Ye wives of Lemech, (Genesis 4:23.) [which should read, “my wives”]; And Jephthah, and Samuel, (I Samuel 12:11. The words were spoken by Samuel.) [which should read, “and Jephthah and myself”]. This is the meaning of Adam’s saying: This is now bone of my bones; (Further Verse 23.) that is to say, “This time I have found a help for me which I did not find till now among the other species, for she is bone of my bones, and flesh of my flesh, (Further Verse 23.) and is fit to be actually called by my name for we shall propagate together.” In the word zoth (this, this time) there is a secret; it will be made known from our words in the section Vezoth habracha, (See Ramban, Deuteronomy 33:1, in the commentary beginning, “the man of G-d.”) if my Rock will bless me, enabling me reach thereto. This is why Adam repeats, because ‘zoth’ (this) was taken out of man. (Further Verse 23.) [Delve into it] and understand.
ויקח לו למך AND LAMECH TOOK UNTO HIMSELF — It would not have been necessary to state all this in detail except to inform us by the conclusion of the narrative that the Holy One, blessed be He, kept the promise He made when He said, שבעתים יקם קין “vengeance shall be taken of Cain after seven generations״; for Lamech arose after he had begotten children and had raised the seventh generation and killed Cain. It is to this that the statement refers: כי איש הרגתי לפצעי וגו “for I have slain a man to my wounding etc.” (v. 23).
Has strayed from the entire course commanded to Yisroel. The term הסרה always means, “turning away completely,” similar to [the word “send” in the verse], “And Adonoy Elohim sent him out of the Garden of Eden (Bereishis 3:23),” despite that the word מן (from) [usually] implies, “partially.”
From the ages of thirty to fifty. The opinion of Rashi is that the word ופקודיו (and they were counted) refers to Moshe, as the verse wrote previously “he counted them, by the hand of Moshe.” The words “אשר (that) [Hashem] commanded” are thus understood as “כאשר (as) [Hashem] commanded.” Consequently the verse is saying “the counting of Moshe as Hashem commanded Moshe,” meaning from the ages of thirty to fifty. This is why Rashi said “those counted were, as commanded, from the ages of thirty to fifty.” Do not ask why it writes Moshe’s name twice, instead of writing “him,” even though it refers to Moshe earlier in the verse. The answer is that many verses speak in this way, for example “He said to Moshe: come up to Hashem” (Shemos 24:1) where it could have said “come up to Me.” Similarly “Hashem rained down sulfur and fire upon Sodom and upon Ammorah, and the fire came from Hashem” (Bereishis 19:24) where it could have said “from Him.” Similarly “Lemech said to his wives Adah and Tzilah: Hear my voice, wives of Lemech” (Bereishis 4:23) where he could have said “my wives.” One might ask: Why did Rashi need to explain this — doesn’t the Torah state “from the ages of thirty…” many times? The answer is: Because it wrote (v.48) “Their numbers were eight thousand five hundred and eighty” and afterwards said “according to the word of Hashem he counted them,” you might want to explain that this refers to another count that was made in Parshas Beha’aloscha, which was from the age of twenty-five. Therefore Rashi explains that “those counted…” His proof is from the fact that it writes “as Hashem commanded Moshe” implying that they had already been commanded about this, however the command to count from the age of twenty-five was only said later. There are those who explain that ופקודיו means “and they were appointed” and that Rashi explains “ואותם הפקודים…” meaning that those appointed — Elazar and Isamar who were appointed over them — must also be between the ages of thirty and fifty. I found this explanation in the name of a certain great scholar.
ולאדם לא מצא עזר כנגדו, ”and for Adam he had not found a suitable helpmate.” Rabbi Joseph Kimchi views Adam as the subject in this verse, i.e. Adam had been unable to find a suitable helpmate for himself. This was because the Lord had not presented him with such a choice, had not introduced a candidate to him. G’d knew that none of the existing creatures would be a suitable helpmate for Adam. The word ולאדם is therefore to be understood as a metaphor, a pronoun, the line meaning: “and for himself, personally, He had not found a suitable helpmate.” We find a similar construction in Genesis 4,23 when Lemech addresses his wives Adah and Tzilah, saying: שמען קולי נשי למך וגו' “listen to what I have to say, oh wives of Lemech.” [who else had he been speaking to that he had to insert his own name? Ed.] Nachmanides explains the words וכל אשר יקרא לו נפש חיה הוא שמו, as applying to the subject of a suitable helpmate for himself. Rashi had already stated that the verse is truncated, and the correct sequence should have been וכל נפש חיה אשר יקרא לו האדם הוא שמו, “and whatever name Adam bestowed on any of the living creatures became its permanent name.” Seeing that Adam himself had been described at the very beginning of his existence as נפש חיה, Adam in his quest for a mate, proceeded to screen all the other creatures known as נפש חיה. As soon as he had bestowed the title נפש חיה on any of them, a title which remained permanent, he hoped that such an animal would qualify as his own helpmate, only to find himself disappointed again and again. Also, in recognizing the distinct characteristics of the animals he classified them into groups such as בהמה גסה and בהמה דקה, large cattle and small cattle. The word עזר is used in a wider sense, including the ability to mate with one another and produce offspring. The common denominator of small cattle, such as sheep and goats, is that they are able to mate with one another and produce offspring, whereas the common denominator of large cattle is that they cannot mate with one another successfully. Clearly, it had not been within the power of Adam to change the natural characteristics of any of these animals which had been created with their specific tendencies. However, if Adam had found among any of the beasts any that appealed to him in an extraordinary manner, he would have prayed to G’d to adapt the characteristics of such an animal so that it would be suitable as his mate. However, in the event, he found none that even remotely interested him in this regard. We do find that G’d reassigned the functions and appearance of one of Adam’s “ribs” in order to provide him with a more suitable mate. The meaning of the words הוא שמו, is that G’d agreed with the name, i.e. characterization Adam had given to each animal, and He henceforth referred to such creature by the name Adam had given them. The truth is that G’d had not wanted to remove a “rib” from Adam until the latter had asked for an as yet non existent creature to become his helpmate, his partner. When, finally, he found such a partner after awakening from his sleep, he named this partner suitably, i.e. אישה as she represented the same components as איש, i.e. himself. Some commentators feel that the emphasis in this verse is on the words זאת הפעם, “(only) on this occasion.” Henceforth, woman as well as man would not be direct creations by their Creator, but they would be born by woman, similar to the procreative process common to all mammals. This is another aspect of the wordsאשר ברא אלוקים לעשות, in 2,3 at the end of the report about the creation. Up until then, G’d had practiced the art of בריאה, creation, in the literal sense. Henceforth new phenomena would only be reproductions of existing phenomena, hence לעשות, to complete, to ensure that what had been created originally would not be lost.
זאת חוקת התורה אשר צוה ה', “This is the decree of the Torah that Hashem has commanded;” There are a few other instances where someone is reported as speaking in the third person, “he,” although clearly the quote shows that “he” or “He” was speaking in the first person. The examples coming to mind are Exodus 24,1 עלה אל ה', “ascend to Hashem” or in Genesis 4,23 נשי למך האזינה, “wives of Lemech listen!” Lemech himself was speaking.
[50] What am I driving at in saying this? That the soul, not coming under the head of persons or things distinct and separate from each other but under that of those which form a single whole, must needs suffer what it seems to do, as of course in the present instance; for when it seemed to destroy the doctrine most dear to God, it turns out to have destroyed itself. This is proved by Lamech, the offspring of Cain’s impiety, who, addressing his wives, who are two ill-judging judgements, says: “I have slain a man to my wounding, and a young man to my scourging myself” (Gen. 4:23).
Why Lamech, after the fifth generation, blames himself for the fratricide of his elder Cain; saying, as the scripture reports, to his wives, Adah and Zillah; "I have slain a man to my injury and a young man to my hurt; since if vengeance is taken upon Cain sevenfold, it shall certainly be taken on Lamech seventy and sevenfold?" (Genesis 4:23).
The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speech” (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: “Wives of Lemech.” Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir.
Let not my person be included in their council, Let not my being be counted in their assembly. For when angry they slay a man, (slay a man (So trad.) Or “slayed any [opposing] party”; cf. Gen. 4.23. Or, with NJPS, taking ’ish as a collective: “slay men.” See next note and Dictionary under ’ish.) And when pleased they maim an ox. (maim an ox Or, with Canaanite literary usage and taking this verse as referring to the events of chapter 34: “overthrew a dignitary.” Or, with NJPS, taking shor as a collective: “maimed oxen.”)
Lemech said to his wives, Adah and Tzillah, hear my voice, wives of Lemech listen to my speech; have I have killed a man by my own wounding and a child by my own hurting? [I did not kill a man, that on his account I should bear the sin, and I did not even wound a child, that on his account my seed should be cut off].
And Lemek said to his wives Ada and Zillah, Hear my voice, wives of Lemek, hearken to my words: for I have not killed a man, that I should be slain for him; neither have I destroyed a young man, on whose account my children should perish.
| כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃ | 24 J | If Cain is avenged sevenfold, Then Lamech seventy-sevenfold.” |
כי שבעתים יוקם קין, “if even Kayin, who had deliberately murdered his brother will be avenged sevenfold if someone took the law into his own hands and killed him, after G-d had been content to merely exile him, how much more so will anyone killing me be avenged, seeing that I had not done any harm to anyone deliberately, ever!? He is threatening his wives of what would happen to them if they felt they had to avenge Kayin’s death by harming him or killing him.
שבעים ושבעה, “seventy seven times.” According to Rashi, Lemech’s wives had separated from him after he had fulfilled the commandment of being fruitful, as they knew that the descendants of the killer of Kayin had been cursed by G-d for the following seven generations, so why would they have to bring children into the word in order for them to have to endure that curse? They would all be killed by the deluge. There appears to be a contradiction here in Rashi’s commentary. If these wives refused to bear more children because by that time, more than 120years prior to the deluge, that threat had already been known, then their refusals to bear children on account of a curse resting on the seven generations following Kayin’s killer are quite irrelevant.[Seeing that the Torah does not provide us with details of the ages at which Kayin’s descendants were born relative to Adam’s expulsion from Gan Eden, the only clue we have is the tradition that Naamah, Lemech’s daughter, became the wife of Noach, who started having children about 100 years before the deluge (1656). Seeing that the people mentioned in the Torah, with the exception of Chanoch, had all lived for more than 800 years the fact that Lemech (the descendant of Kayin), not to be confused with the Lemech who was a descendant of Sheth, and Noach’s father, had every reason to expect to be still alive when the deluge would occur. After all, 777 years of the 1656 years prior to the deluge had already elapsed at the time Kayin was killed. The tradition concerning’ Naamah’s ancestry is plausible unless we were to believe that none of Kayin’s descendants survived the deluge. Ed.] Our author prefers to believe that the daughters of Lemech erred in their calculations about during which Lemech’s lifetime the deluge would commence. Their father was the sixth generation from Adam, but seeing that Kayin married presumably at a much younger age than his brother Sheth who was 130 years younger than he, this is not plausible either, as Noach’s father died before his own father Metushelach who lived to 969, until the week before the commencement of the deluge. [Noach was the tenth generation, counting from Adam. Ed.] Our author believes that Rashi believes that Lemech and his daughters must have been great fools if they believed that G-d will allow 7 generations to pass before avenging someone’s wrongful death. If that were G-d’s way, who would ever associate the penalty with the wrongdoer, seeing that seven generations had elapsed since the crime had been committed? It is clear that what Rashi wrote was not his own interpretation, but he quoted the foolish notions entertained by Lemech’s daughters. [How could G-d then have punished the generation born less than a generation before the deluge started?]
כי שבעתים, this has already been explained in the previous verse. The purpose of the Torah recording all this for all posterity is to demonstrate that in former times, even during the era of idolatry which began with Enosh, people were convinced that G’d supervises the personal fates of His creatures here on earth, meting out punishment to the wicked and reward to the deserving.
כי שבעתים יקם קין IF CAIN SHALL BE AVENGED SEVENFOLD — (according to Rashi, as previously explained, it signifies “If vengeance shall be taken on Cain after seven generations”). If in the case of Cain who killed with premeditation the punishment was suspended for him until the seventh generation, in the case of myself who slew inadvertently does it not necessarily follow that it should be suspended for me until many seven generations?
שבעים ושבעה SEVENTY AND SEVEN — He uses a term that denotes many periods of seven generations. Thus did R. Tanchuma 1:1:11 explain this passage; but the Midrash Rabbah (Genesis Rabbah 23:4) does not mention that Lamech slew anyone at all, and only states that his wives had lived apart from him after they had born children, because God’s decree had been issued that Cain’s descendants should be exterminated after seven generations. They said, “Why should we bear children only to be destroyed? Soon the Flood will come and will sweep everyone away!” Lamech then said unto them, “Did ‘I’ slay a man ‘לפצע for my wounding” (i.e. that I should be wounded — punished)? Did “I” slay Abel who was a man in height but a child in years, that my descendants should be exterminated on account of this sin (the sin of Cain who killed Abel)? If Cain who did kill had his punishment suspended until the seventh generation, I who have not killed — does it not necessarily follow that my punishment) should be suspended for many seven generations? This, however, is an absurd argument a fortiori, for if so, the Holy One, blessed be He, could never exact his debt nor fulfil his word.
ולמך שבעים ושבעה. My anguish over what I have done will be many times greater than the anguish of Kayin who had been condemned to be a constant fugitive on the earth. 'כי שבעתים יוקם קין וגו, for if Kayin’s punishment was indeed great, my punishment for having killed my son will be many times greater. [he referred to the anguish he suffered over what he had done, not to the punishment imposed upon him externally, as retribution. Ed.]
His wives separated from him once they fulfilled... because it had been decreed. This phrase [“once they fulfilled...”] is not found in our text of Bereishis Rabbah. It seems that Rashi added this phrase on his own, to explain why they gave birth until now: they wished to fulfill the mitzvah of “Be fruitful and multiply.” See Re’m. (Nachalas Yaakov)
And sweep everything away. I.e., everyone will die. You might ask: At first Rashi said they separated from Lemech because of the decree on the descendents of Kayin. Why does he say here that it was because of the Flood? The answer is: His wives knew the Flood would come in the days of Lemech. They mistakenly thought it would be in the days of [their husband] Lemech son of Mesushael, a descendent of Kayin. But it was [later,] in the days of [a different] Lemech, the son of Mesushelach [a descendent of Sheis].
This is an absurd kal vachomer. But according to [Rashi’s first explanation,] Midrash R. Tanchuma, the kal vachomer is not absurd since it does not contradict Kayin’s punishment; it applies only to Lemech’s [unintentional] sin. (Re’m) You might ask: What was Lemech’s reasoning [when he put forth his absurd argument]? The answer is that he thought as follows: Kayin killed intentionally and should have been killed immediately, as it says (9:6), “Whoever sheds the blood of man, through man shall his blood be shed.” Yet with his prayer, he held back the decree for seven generations. I, who killed unintentionally, can surely hold back the decree with prayer. (Maharshal)
Therefore, as Cain shall be avenged sevenfold, and Lemekh seventy-seven-fold. If God had pity upon Cain and assured him that he would be avenged sevenfold, then I, who killed unwittingly, deserve even greater protection than that provided to Cain (verse 15).
“Lemekh said to his wives, Ada and Tzila: Hear my voice, wives of Lemekh, listen to my speech, for have I slain a man for my wound or a child for my injury?” (Genesis 4:23) “Lemekh said to his wives, Ada and Tzila: Hear my voice.” Rabbi Yosei bar Ḥanina said: He propositioned them for intercourse, but they said to him: ‘Tomorrow the Flood is coming [to destroy all mankind]. Shall we heed you and bring forth children only to be cursed?’ He said to them: ‘“Have I slain a man for my wound,” that wounds should befall me on his account? “[Have I slain] a child for my injury,” that injuries should befall me on his account?’ This was a rhetorical question: Cain committed murder and yet [his punishment] was suspended for him for seven generations; (Genesis 4:15.) I, who did not kill anyone, all the more so [punishment] should be suspended for me for that. (For seventy-seven generations (Genesis 4:24). Hence, you may be assured that no harm will befall your future offspring.) Rabbi says: This is a flawed a fortiori argument: If so, from whom would the Holy One blessed be He ever collect His promissory note? (To destroy Cain’s descendants after seven generations.) Rabbi Yaakov bar Idi asked before Rabbi Yoḥanan: If “a man,” why “a child”; if “a child,” why “a man”? (Lemekh protested that he, unlike Cain, did not kill a man and a child. Did Cain kill a man or a child? How could his victim be described with both terms?) He said to him: He [Abel] was a man in terms of his limbs, (Abel was fully grown.) but a child in terms of years. (Abel lived no more than fifty days (Bereshit Rabba 22:4).) He [Lemekh] said to them: ‘Let us go to Adam.’ They went to Adam [for consultation]. He said to them: ‘You do yours and the Holy One blessed be He will do His.’ (You must fulfill your duty to procreate, without regard to what God will do later.) They said to him: ‘Doctor, heal your own lameness. Have you yourself not separated from Eve for a hundred and thirty years so that you should not produce a son from her?’ This was a rhetorical question. When he heard this, he consorted [with Eve] to produce offspring.
The three remained where they were: Cain dead, the child slain, and Lamech blind. At nightfall his wives went out to search for them and found their grandfather dead, their son Tubal-cain slain, and Lamech. It was then that the earth swallowed up the four families: Enoch, Irad, Mehujael, and Methushael. Thereafter, Lamech served as the Angel of Death in fulfillment of the verse: Cain was avenged sevenfold, and Lamech seventy and seven (Gen. 4:24).
AND LAMECH SAID UNTO HIS WIVES. For the sense of this verse, the commentators have depended on the opinion of Onkelos who explained therefore whosoever slayeth Cain vengeance shall be taken on him ‘shivatha’im’ (Above, Verse 15.) as meaning that at the end of seven generations, vengeance shall be taken on him [Cain], but not now (The sense of the verse, according to Onkelos, would thus be: “Therefore, all ye who would slay Cain, know that seven generations later vengeance will be taken on him (Cain), but not now.”) because G-d would be long-suffering with him. Now Lamech’s wives feared to bear children because they would be the seventh generation to Cain, but he comforted his wives by saying that G-d would be forbearing with him for yet seventy-seven generations because he would pray before Him, for He is long-suffering and would have mercy upon him. Or it may be that Lamech’s words were an absurd a fortiori argument, in accordance with the Midrash that Rashi mentioned, [namely: “For if so, the Holy One, blessed be He, could never exact His debt nor fulfill His word.”] If so, Scripture is stating: “Therefore whosoever slayeth Cain, vengeance shall be taken of the seventh generation” and not in his days. And this is the translation of Onkelos: “All who would slay Cain! In seven generations, punishment will be exacted of him [Cain].” But if so, it would have been proper that the verse, And Lamech said unto his wives, appear before [Verse 20: And Adah — Lamech’s wife — bore Jabal]. In my opinion, the word shivatha’im does not mean “seven generations” because this word is not used for seven separate units but rather for the multiplying of one thing seven times, such as: refined ‘shivatha’im’ (sevenfold); (Psalms 12:7.) restore ‘shivatha’im’ (sevenfold); (Proverbs 6:31.) and the light of the sun shall be ‘shivatha’im’, (Isaiah 30:26.) meaning doubled and redoubled seven times. But the meaning of therefore, whosoever slayeth Cain (Above, Verse 15.) is, according to its real sense, that G-d said: “Therefore, whosoever slayeth Cain will have vengeance taken on him sevenfold, for I will punish his slayer seven times for his sin, since I have promised Cain that he will not be slain in view of his fear of Me and his confession before Me.” However, the matter of Lamech and his wives is not mentioned clearly in Scripture. We could also say that they feared lest Lamech be killed as a punishment for his ancestor’s sin since G-d did not tell Cain, “I have forgiven you.” Instead, He promised him only that he will not be slain, but He would collect His debt from his children, and they did not know when. And so indeed the matter happened. Lamech, however, comforted them by saying that G-d would have mercy on him even as He had mercy on Cain, for he had cleaner hands than Cain, and he also would pray before Him and He would hear his prayer. However, it appears to me that Lamech was a very wise man in every craft, and he taught his eldest son [Jabal] the business of pasturing according to the nature of the cattle. To the second son [Jubal] he taught the art of music, and he taught the third one [Tubal-Cain] to forge metals and to make swords, spears, javelins, and all instruments of war. His wives were then afraid that he might be punished because he brought the sword and murder into the world, and he thus retained in his hand the evil deed of his ancestor [Cain] since he was a descendant of the first murderer and he created the waster to destroy. (Ibid., 54:16.) But he [Lamech] told them: “I did not slay a man by wounds, nor a child by bruises, (See Verse 23 in this chapter.) as did Cain, and G-d will not punish me. Instead, He will guard me from being killed moreso than Cain” He [Lamech] mentioned this in order to say that man cannot kill only with the sword and javelin; death caused by wounds and bruises is a worse death than by the sword. Therefore, the sword is not the cause of murder, and there is no sin upon him who made it.
Why Lamech, after the fifth generation, blames himself for the fratricide of his elder Cain; saying, as the scripture reports, to his wives, Adah and Zillah; "I have slain a man to my injury and a young man to my hurt; since if vengeance is taken upon Cain sevenfold, it shall certainly be taken on Lamech seventy and sevenfold?" (Genesis 4:23). In numerals one is before ten, both in order and in virtue, for it is the first beginning and element and measure of all things. But the number ten is subsequent, and is measured by the other, being inferior to it, both in order and virtue; therefore, also, the number seven is antecedent in its origin to and more ancient than the number seventy, but the number seventy is younger than the number seven, and contains the calculation of generations. These premises being laid down, he who first committed sin, as if he had been really always ignorant of evil, like the first odd number, namely, the unit, is chastised more simply; but the second offender, because he had the first for an example, so that there cannot possibly be any excuse made for him, is guilty of a voluntary crime, and because he did not receive honourable wisdom from that more simple punishment, the consequence will be that he will both suffer all that first punishment, and will, moreover, receive this second one, which is contained in the number ten. For as in the horse-races they pay the groom who has trained the horse twice as great a reward as they give to the driver, so some wicked men, inclined to acts of injustice, gain the miserable triumph of victory and then are punished with a double punishment, both by the first one which is contained in the unit, and also by the second which is contained in the number ten; besides, Cain being the author of a homicide, when he was ignorant of the greatness of the pollution which he was incurring, because no death had hitherto taken place in the world, suffered a more simple punishment, namely, only a sevenfold penalty in the order of the unit; but as his imitator could not take refuge in the same plea of ignorance, he ought to be subjected to a twofold punishment, not only to one equal and similar to that which had been inflicted on the first offender, but also another, which should be the seventh among the decades. In truth, according to the law, the trial which is before the tribunal is a sevenfold one; first of all, the eyes are put on their trial, because they beheld what was not lawful; secondly, the ears are impeached, because they heard what they ought not to have heard; thirdly, the smell is brought into question, as having been reduced by smoke and vapour; fourthly, the taste is accused, as being subservient to the pleasures of the belly; fifthly, a charge is brought against the taste, by means of which, besides the operations of the senses abovementioned, in respect of those things which prevail over the spirit, other things, also, are superadded separately, such as the takings of cities, the captivities of men, the destructions of those citadels of cities in which wisdom dwells; sixthly, an accusation is urged against the tongue and other instruments of speech, for being silent as to what should be spoken of, and speaking of what should be buried in silence; and, in the seventh place, the lower part of the belly is impeached for inflaming and exciting the passions by immoderate lust. This is the meaning of that expression, according to which a sevenfold vengeance was taken upon Cain, but a seventy and sevenfold vengeance upon Lamech for the causes above mentioned, because he was the second offender, not having been taught by the punishment of the first delinquent, and therefore he is altogether worthy to receive his punishment, which is the more simple one, like the unit in numerals, and, also, a manifold punishment too equal to the number ten.
(Babli 99a, Sifry Num. 112.) It is written (Num. 15:31.) : For he showed contempt for the Eternal’s Word. Not only if he was contemptuous of the teachings of the Torah, from where if he denied one verse, one Aramaic expression, one argument de minore ad majus? The verse says, His command he violated. One verse, Lotan’s sister was Timna` (Gen. 36:22; cf. Gen. rabba 82(15).) . One Aramaic expression, Laban called it Yegar Sahadu̅ta̅ (Gen. 31:47. In Gen. rabba 72(12) the expression is characterized as Syriac.) . One argument de minore ad majus: For Cain would be avenged sevenfold, etc. (Gen. 4:24. While Lemekh’s song violates the formal rules of an argument de minore ad majus, the verse is Divine approval of poetry.) .
If Kayin shall be avenged sevenfold [If Kayin’s punishment shall be suspended for seven generations], then for Lemech, his son, it shall be seventy-seven fold [for seventy-seven generations].
For Kain who sinned and was converted by repentance (had protection) unto seven generations extended to him: and to Lemek, the son of his son, who hath not sinned, it is just that it shall be extended unto seventy and seven.
| וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃ | 25 J | Adam knew his wife again, and she bore a son and named him Seth, meaning, “God has provided me with (provided me with Or “established for me”; Heb. shath, connected with “Seth.”) another offspring in place of Abel,” for Cain had killed him. |
Da’as implies connection and separation. Da’as implies connection, as the attachment between husband and wife is called in the Torah a da’as relationship. (The initial intimate closeness between Adam and Eve is called a connection of da’as: Va-yeda adam es chavah ishto, “And Adam knew Eve his wife” (Gen. 4:25).) It also connotes a separation as evidenced in the statement of the Jerusalem Talmud, “Without da’as how could distinction be drawn?” (Da’as Tefillah pg. 401.) Da’as means focusing upon and blending together the ideas from intuition (chochmah) and understanding (binah). To focus on a thought, I must separate my mind from other concepts and attach it exclusively to a single topic. (See further Da’as Tefillah pg. 402, who applies this focus to internalization of a sense of holiness and quotes the following source: “The concept of holiness requires two stages. Initially, it is a struggle and its end is a gift. Initially, man sanctifies himself, and at the end, God dedicates man.” The effort entailed in man’s sanctification is that he detach himself entirely from materialism, and he must attach himself fully, at every moment, to His God. This level caused the prophets to be called angels, as was written in regards to Aaron, “For the lips of the priest preserve da’as, and Torah will be sought from his mouth, for he is an angel of the Lord of Hosts” (Mal. 2:7). Even at moments when he is involved in material acts that are needed for his body, he feels a sense of attachment with the Divine. “It is impossible for man to reach this level on his own. Man is a material being composed of flesh and blood, which is why I said that the end is a gift. Man can attempt to pursue da’as of truth and constant appreciation of the saintliness of deeds. However, successful attainment of these levels comes from God who will lead man down the path he has chosen and He will place upon man His holiness and He will sanctify man” (excerpted from Rabbi Moshe Chaim Luzzatto, Path of the Upright, Chapter 26).) Feeling fully connected to the ideas that are father and mother (wisdom and understanding) causes them to fully enter one’s personality and to create emotions.
Exodus 2,4. “his sister positioned herself at a distance, in order to find out what would be done with him.” This verse helps us understand Jeremiah 31,2 “the Lord appeared to me from a distance, etc.;” There is a general rule that when the people in the physical universe are fully preoccupied with their secular concerns, they will not be able to elevate themselves to true service of the Lord. This idea is hinted at when the Bible uses the term מרחוק. [The term does not describe distance in terms of kilometers. Ed.] Rapprochement to the Creator progresses at the same speed as distancing oneself from purely secular concerns. The Torah chose to describe Miriam as אחתו, “his sister,” as it wished to allude to the word מאחה, meaning “attached,” i.e. מדובק. Miriam was anxious to see if the attribute of אין, the eternal element of G’d, would continue to influence the baby’s fate. On some occasions this attribute אין is also known as מה, the word used in our verse.
Another way of understanding the verse of וירא אלוקים את בני ישראל וידע אלוקים, helps us explain a verse in Chabakuk 3,2 ה' פעלך קרב שנים חייהו בקרב שנם תודיע ברוגז רחם תזכור, “Oh Lord I have learned of Your renown; I am awed O Lord by Your deeds. Renew them in these years. O make them known in these years! Though angry, may You remember compassion.” The verse may be best understood by means of a parable. A poor man requests that a wealthy man grant his request as he knows that it is within the rich man’s power to grant same, and that once the rich man seriously considers the sorry state the poor man is in he will not be able to deny his cry for assistance. The Jewish people when in pain and in need, turn to G’d, as they are well aware that He has the power to help them. Because they are aware of this, it is their duty to keep this factor in mind and to turn to G’d in prayer. Moreover, the very word תפלה, “usually translated as “prayer,” is a word which expresses התחברות, a close association, joining together. We know this from Genesis 3,8 when Rachel called her second son by proxy (Bilhah) נפתלי, indicating that she felt that G’d had come closer to her, and that she was comparable to her sister now. Following the Jewish people’s first recorded prayer to G’d during over 80 years of enslavement, G’d immediately responded by coming closer to His chosen people and going about appointing their redeemer, Moses. The word וידע אלוקים was chosen therefore to remind us of this term used by the Torah when Adam for the first time had marital relations with Chavah, or as the Torah says elsewhere, “man and wife are to become one flesh.” (Genesis 3,24) [The author quotes Genesis 4,25, but my quote, I think is even more appropriate. Ed.] The words בקרב שנים in the verse from Chabakuk above, mean that “pain” is something that exists only in our world, a world that is limited in space and time. In regions that are not influenced by time, i.e. celestial regions, there is no such thing as pain, suffering, etc.; G’d now being in a relationship of וידע, i.e. establishing close contact with His people, their pain and suffering will come to an end as a result of their coming closer to these regions of the universe.
Seeing that all the other prophets received their prophetic insights through an intermediary, i.e. Moses, it could not be as powerful as that of Moses who had received it directly from G’d, [but it had not been detached from its source, G’d, but was dependent on Moses’ continued close attachment to its source. Ed.] Prior to Moses no one had as close a relationship, described also as G’d speaking to Moses “mouth to mouth,” i.e. directly, not by means of “visions,” i.e. images seen or nocturnally or at best when the recipient was awake. There had remained a gap between how Avraham had related to G’d and how Moses had related to Him, a gap which G’d here describes as a lower level of communication from Him.
[Before continuing, it is important for the reader to remember that of all the sensory perceptions at our disposal, the eyes, i.e. “seeing,” are considered by the Torah as the most reliable, and therefore testimony given at court must always be based on what has been witnessed by one’s eyes. Ed.] We need to appreciate also that there are two ways of examining what one has seen, i.e. ראיה. One is merely a category of visually perceiving the outline and colour of the object “seen,” whereas the other includes the person seeing being able to understand the deeper meaning of what his eyes have “seen.,” examining its essence, something known as ידיעה, “knowing”, understanding. This latter category of visual perception is known as בחינת אותיות, examining the “letters,” i.e. the structure of what the image consists of. When Adam had marital relations with his wife Chavah for the first time, (Genesis 4,25), the Torah describes the experience with the words: וידע אדם את אשתו, “Adam gained intimate knowledge of the essence of his wife.” Whereas “seeing” implies that one perceives from the “outside,” ידיעה, understanding the essence of something, implies a much more intimate connection to the matter which is the subject of one’s knowledge. This kind of intimate knowledge is possible only in domains that are completely spiritual, disembodied, i.e. beyond the world of the אותיות, “letters.” True “knowledge” (in the sense of identifying with the essence of the subject or object), presupposes negating any personal, ego-oriented relation to it. This also accounts for prophets appearing to act as if they had taken leave of their senses while they were receiving messages from the transcendental domains. As a result of these transcendental messages these prophets could feel greatly distressed when receiving messages concerning the gentile nations, as these messages originated in a domain that knows only “goodness,” (as we explained) so that the prophet would assume that what would be “good” for the gentiles in the long run would also be good for them in the immediate future, and therefore harmful for the people of Israel. This is one of the limitations every prophet labours under, as G’d explained to Moses in Exodus 33,20, כי לא יראני האדם וחי, i.e. that as long as the prophet’s soul is still within his mortal body, he cannot “see” i.e. completely understand what G’d is doing. The difference between these two levels of “seeing,” is also the difference between כלל ופרט, “a general principle and its application to a specific situation.” [The 13 methods of exegesis of the Torah composed by Rabbi Yishmael, by means of which texts in the written Torah can be understood as halachically accepted. Ed.] Our author explains this as the difference between “category 10 and not 11,” (Mishnah 4) a term used in the Sefer Yetzirah, the oldest kabbalistic text.
The Egyptians mi st reated us…. When we cried out to God, [He heard our voice] and sent an angel [who took us out from Egypt]— Our Sages that this was Moshe “who took us out.” For the blemishing of the Covenant is a blemishing of knowledge, as in (Genesis 4:25), “And Adam knew.” And the voice arouses the daat (knowledge), as in (cf. Berakhot 24b), ‘The voice arouses concentration.’ Because of this: “When we cried out to God, He heard our voice”— the voice arouses daat —”and sent an angel.” This is Moshe, who is synonymous with daat. And through the revelation of daat as it should be, then, “he took us out.”
This is because the ability to have children comes essentially through the daat, in the aspect of “Adam knew his wife” (Genesis 4:25). Hence, “a child cannot bear offspring” (Sanhedrin 68b), . And the essence of daat is that he makes use of his daat—i.e., he converts his intellect from potential to actual. For a child also has daat, but a child’s daat is still in potentia and not actus, because he has not made use of his daat and has not converted it from potential to actual.
ותקרא את שמו שת, “she named him Sheth. Later on we get the impression that Adam had called this son Sheth. (5,3). The reason that there Adam, the father is credited with having named this son is only because when writing history, the Torah always traces the ancestry first and foremost to the father, it was quite in order to do so in that context.
שת, a reminder that the entire human race is descended from this man. The word is used in a similar context in the Bible in Samuel I 2,8: וישת עליהם תבל, “He has set the world upon them.” [Compare Chanah’s prayer, saying that G-d set the rocks as the foundation of the earth. Ed.] She hinted that the descendants of the senior brother all perished during the deluge.
[INSTEAD OF ABEL.] That is, in place of Abel.
Or “established for me”; Heb. shath, connected with “Seth.”
כי שת לי אלוקים זרע אחר תחת הבל, “for G’d has provided me with another seed to take the place of Hevel.” She said to Adam: “Look! Another seed in replacement of Hevel.” Chavah meant that if Hevel had not been slain, Sheth would not now have been born. This is the true meaning of the words תחת הבל, “a substitute for Hevel.” The Torah was careful not to say נפש תחת נפש, i.e. “another soul in replacement of the soul of Hevel.” Had the Torah written words to that effect, Sheth would not have been a true replacement of Hevel. You are aware already that all matters connected with the מעשה בראשית, the report of the creation, are in the realm of special “wisdoms.” This is why the Kabbalists saw themselves forced to look for all these allusions that we have mentioned thus far. Especially did they see allusions concerning משה רבנו, our great leader Moses, when they interpreted the word בשגם as a reference to Moses seeing that the numerical value of the letters in that word (345) is equal to the numerical value of the letters in the name משה. Moreover, the life span of 120 years accorded to man prior to the deluge which was introduced by the word בשגם (Genesis 6,3) is viewed as a reference to the life span of Moses. The word משה itself comprises all three, i.e. שת, הבל, משה (by re-arranging the letters) The fact that this “seed” is attributed by Chavah to G’d (instead of to Adam), was due to the fact that Sheth resembled Hevel extraordinarily. In fact the whole description of his birth indicates that he did not only appear to be a duplicate of Hevel but a duplicate of Adam himself who had been created in the image of G’d. For all these reasons Chavah credited G’d directly with giving her this third son. When she said: “whom Kayin had slain,” she meant that but for this murder she would not have merited to bear Sheth.
וידע אדם עוד את אשתו, this occurred 130 years later than the last time, as is evident from 5,3. During the intervening years Adam had not sired any children because Chavah had been the cause of his being punished. He had kept his distance from her during all these years.
כי שת לי אלוקים זרע אחר, seeing that this time she had given the credit to G’d, saying שת לי אלקים, “G’d gave me,” she named the son שת.
כי הרגו קין, seeing that Kayin had killed Hevel she had not had any other seed from him. She perceived the birth of Sheth as G’d’s gift to her, compensating her for the loss of Hevel, who had not even left behind any offspring. This is why the Torah immediately continues telling us that Sheth, as opposed to Hevel, had offspring born to him whom he called Enosh. The meaning of the word גם, “also,” here is that “just as Chavah bore a son, so her son also sired a son, not only that but such offspring endured.” The Torah, significantly, does not tell us about Kayin’s offspring other than what we know about Lemech. The reason is that all of Kayin’s offspring was wiped out during the deluge. Noach was descended through Sheth.
וידע אדם AND ADAM KNEW — Lamech came to Adam Harishon, complaining about his wives. He (Adam) said to them: “Is it for you to be overparticular regarding God’s decrees? You do your duty, and He will do His!” They replied to him: “First correct yourself: have you not lived apart from your wife these 130 years, ever since, through you, death was decreed as a punishment?” At once ‘וידע אדם עוד וגו “Adam knew his wife עוד ” — What signifies the word עוד? It is used here to teach that his love for her was now greater than before (Genesis Rabbah 23:4-5).
Chawa, die bei der Geburt ihres ersten Sohnes zunächst an sich, an ihren Anteil an dem Kinde dachte, hatte inzwischen tiefe Erfahrungen gemacht. Sie sprach nicht mehr קניתי, sondern שת לי אלדים, und erblickte darin nicht einen איש, sondern זרע, Saat, Boden einer neuen Zukunft; denn indem Kain den Hebel erschlug, hatte er nicht nur Hebel, sondern sich selber und seinem Geschlechte die Zukunft vernichtet, wie dies im vorangehenden Vers sein Urenkel prophetisch ausgesprochen. Im Schet, שת, Grund, Stütze, (כי השתות יהרסון) erhielt die Hoffnung der Menschheit einen neuen Boden.
Lemech came... You do what you have been commanded... A difficulty arises: According to the first explanation [brought by Rashi above], that Lemech’s wives separated from him because he killed someone, what did Adam answer them? The answer is: Adam said to them, “Just because Lemech transgressed once, by killing, should he transgress further, and refrain from ‘Be fruitful and multiply’? [By way of metaphor,] if someone ate garlic [and has unpleasant breath, should he therefore eat more garlic]?” (Maharshal)
His desire for her was greater. Originally he had desire only when he saw Chavah, but now his desire was greater and he had a burning desire even when he did not see her. How does Rashi know this? Because the Torah should have instead said: “His wife conceived again.” That way, “again” would refer to her curse, the pain of pregnancy. Why does the Torah write “again” regarding “Adam knew his wife”? Obviously [he knew her, for] she could not conceive without relations. Perforce, it teaches “that his desire for her was greater...” Another answer: [Rashi knows this because] עוד is written only when the second action is close to the first. It implies actions in close succession, such as with Leah it is written (29:33): “And she conceived עוד,” meaning right after the first birth. But here, since Adam separated from his wife for 130 years, it should not say עוד, but simply, “Adam knew his wife.” Or, it should be called a second marriage, as with Amram who separated from his wife, and it is written (Shemos 2:1) that he “went and married.” So it seems to me.
At first, Adam and Eve had two sons, until one killed the other. It is possible that because of this terrible tragedy of the first murder in the first family, the couple did not immediately want to reproduce. Perhaps they wondered whether they even wanted to bring another child into the world. It took some time until they recovered, after which Adam was intimate with his wife again and she gave birth to a son, and she called his name Seth [Shet]: As God has provided [ shat ] me with another offspring in place of Abel, as Cain killed him. From the continuation of the record of human history, it emerges that Seth was the foundation of mankind. All of humanity descended from him, effectively making him the father of the human race. This is why the Bible uses the expression “sons of Seth” as a synonym for sons of Adam, or people.
The seven days of consecration which Aaron and his sons spent in isolation, away from their respective families, prior to assuming their priestly functions, were to prepare them spiritually for their task. While they had to remain on the threshold, they were neither to enter the sanctuary nor to leave the holy courtyard. This clearly demonstrated that these seven days were preparatory to their sacred task, but that until the eighth day their preparations would not be complete. Symbolically, these seven days represented the entire life cycle. Just as life on this earth is viewed as an antechamber to the world to come, (Rabbi Yaakov Avot 4,21) so Aaron and sons were to view themselves as dedicating themselves for their lives' destiny. Wherever and whenever we encounter the number seven, it is to remind us that perfection is capable of being achieved at the end of a cycle of seven. Even when we observe a period of mourning, we do so for a seven day period. We have learned this from G'd Himself, who had observed seven days of mourning for mankind when He brought the deluge upon the earth. (Genesis 7,4. see commentary of Rabbi Zeyra in Moed Katan 3,5) He who fails to observe the seven days of preparation, is as if he were already mourning his own demise during the seven days that should have prepared him to attain his goal, his purpose.
14. The Rabbi: Whosoever prophesied did so either in the [Holy] Land, or concerning it, viz. Abraham in order to reach it, Ezekiel and Daniel on account of it. The two latter had lived during the time of the first Temple, had seen the Shekhinah, through the influence of which each one who was duly prepared became of the elect, and able to prophesy. Adam lived and died in the land. Tradition tells us that in the cave [of Machpelāh] were buried the four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah. This is the land which bore the name 'before the Lord,' and of which it is stated that 'the eyes of the Lord thy God are always upon it' (Deuteronomy 11:12). It was also the first object of jealousy and envy between Cain and Abel, when they desired to know which of them would be Adam's successor, and heir to his essence and intrinsic perfection; to inherit the land, and to stand in connexion with the divine influence, whilst the other would be a nonentity. Then Abel was killed by Cain, and the realm was without an heir. It is stated that 'Cain' went out of the presence of Lord (Genesis 4:16), which means that he left the land, saying: 'Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid' (Genesis 5:14). In the same way is it said: 'But Jonah rose up to flee unto Tarshish from the presence of the Lord' (Jonah 1:3), but he only fled from the place of prophecy. God, however, brought him back there out of the belly of the fish, and appointed him prophet in the land. When Seth was born he was like Adam, as it is said: 'He begat in his own likeness, after his image' (Genesis 5:3), and took Abel's place, as it is said: For God has appointed me another seed, instead of Abel, whom Cain slew (Genesis 4:25). He merited the title: 'Son of God,' like Adam, and he had a claim on the land, which is the next step to paradise. The land was then the object of jealousy between Isaac and Ishmael, till the latter was rejected as worthless, although it was said concerning him: 'Behold, I have blessed him, and will multiply him exceedingly' (Genesis 17:20) in worldly prosperity; but immediately after it is said: 'My covenant will I establish with Isaac' (Genesis 17:21), which refers to his connexion with the divine influence and happiness in the world to come. Neither Ishmael nor Esau could boast of a covenant, although they were otherwise prosperous. Jealousy arose between Jacob and Esau for the birthright and blessing, but Esau was rejected in favour of Jacob, in spite of his strength and the latter's weakness. Jeremiah's prophecy concerning Egypt was uttered in Egypt itself. This was also the case with Moses, Aaron and Miriam. Sinai and Parān are reckoned as belonging to Palestine, because they are on this side of the Red Sea, as it is said: 'And I will set thy bounds from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river' (Exodus 23:31). The 'desert' is that of Parūn, 'that great and terrible wilderness' (Deuteronomy 1:19), being the southern border. 'The fourth river is Euphrates' (Genesis 2:14), designates the northern border, where there were the altars of the Patriarchs, who were answered by fire from heaven and the divine light. The 'binding' of Isaac took place on a desolate mountain, viz. Moriah. Not till the days of David, when it was inhabited, was the secret revealed that it was the place specially prepared for the Shekhinah. Araunah, the Jebusite, tilled his land there. Thus it is said: 'And Abraham called the name of the place, The Lord shall see, as it is said to this day, in the mount of the Lord it shall be seen' (Genesis 22:14). In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17). Prior to this it is said: 'And he lighted upon a certain place' (Genesis 28:11), viz. the chosen one. Was not Abraham also, and after having been greatly exalted, brought into contact with the divine influence, and made the heart of this essence, removed from his country to the place in which his perfection should become complete? Thus the agriculturer finds the root of a good tree in a desert place. He transplants it into properly tilled ground, to improve it and make it grow; to change it from a wild root into a cultivated one, from one which bore fruit by chance only to one which produced a luxuriant crop. In the same way the gift of prophecy was retained among Abraham's descendants in Palestine, the property of many as long as they remained in the land, and fulfilled the required conditions, viz. purity, worship, and sacrifices, and, above all, the reverence of the Shekhinah. For the divine influence, one might say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their God. Reason chooses those whose natural gifts are perfect, viz. Philosophers and those whose souls and character are so harmonious that it can find its dwelling among them. The spirit of life, pure and simple, is to be found in beings which are endowed with ordinary primary faculties, and particularly adapted to higher vitality--viz. animals. Finally, organic life finds its habitat in a mixture of harmonious elements, and produces--plant.
“Adam was further intimate with his wife and she gave birth to a son, and she called his name Seth: As God has provided me with another offspring in place of Abel, as Cain killed him” (Genesis 4:25). “Adam was further intimate with his wife,” extra desire was added for him to his desire. In the past, when he did not see her, he would not desire her. Now, whether he saw her or did not see her, he desired her. Rabbi Abba bar Yudan in the name of Rabbi Aḥa: This is an allusion for seafarers, that they will eventually remember their homes and come immediately. “She called his name Seth [Shet]: As God has provided [shat] me with another offspring.” Rabbi Tanḥuma said in the name of Rabbi Shmuel: She was looking ahead at that offspring who would come from a different place. Who is that? It is the messianic king. (The Messiah, like all mankind, will descend from Seth, and he will set up the foundations (mashtit) for a new world. The Messiah comes “from a different place” in that he is of non-Jewish descent, from David, who descended from Ruth the Moavite.) “In place of Abel, as Cain killed him.” Due to the sin of [killing] Abel, Cain was killed. (The verse could also be translated, “as Abel killed Cain.”) This is analogous to two trees that were adjacent to one another. The wind felled one of them, and it fell on its neighbor and felled it. So, “in place of Abel, as Cain killed him” – due to the sin of [killing] Abel, Cain was killed.
Another interpretation (of Jer. 3:19): HOW I WOULD PUT YOU AMONG THE CHILDREN! R. Eliezer said: the Holy One said: For what people did I do what I have done for you? Have I not made you a special people in the world and separated you from all the peoples? Thus it is stated (in Deut. 7:3): YOU SHALL NOT INTERMARRY WITH THEM…. (Jer. 3:19:) HOW I WOULD PUT (rt.: ShYT) YOU AMONG THE CHILDREN … ! This language can only be the language of separation, since it is stated (in Gen. 4:25): FOR GOD HAS APPOINTED (rt.: ShYT) ANOTHER SEED FOR ME.
You find that when the Holy One, blessed be He, gave the Torah, it was entirely of fire, as it is said: At His right hand was a fiery law unto them (Deut. 33:2). Our sages stated: The law was of fire, the parchment was of fire, its writings were of fire, the thread was of fire, as it is said: At His right hand was a fiery law. The face of the agent (Moses) became fiery, as is said: And they were afraid to come nigh him (Exod. 34:30). The angels who descended with it were of fire, as it is said: Who makes winds Thy messengers (Ps. 104:4). The mountain burned with fire (Deut. 4:11), and it was given within a fire consuming fire, as it is said: For the Lord thy God is a devouring fire (ibid. 4:24). And upon the earth He made thee to see His great fire (ibid., v. 36). The Divine Word also came forth from the midst of fire. When they beheld the lightning and the burning letters, the Holy One, blessed be He, said to them: Do not imagine that they have much power, and He began to recite the words I am the Lord thy God. Thou shalt have no other gods (Exod. 20:2). (The Ten Commandments. Cf. above, “In the Beginning,” n.) Why were they described as gods? R. Yosé said: He did so in order not to give the people of the world the opportunity to say that they were not called by His name because if He had done so, it would have acknowledged that they had power. But they were called by His name, and yet have no power. When were they first called by His name? In the days of Enoch the son of Seth, as it is said: Then began man to call in the name of the Lord (Gen. 4:25). It was then that the Mediterranean Sea rose and inundated a third of the world, and the Holy One, blessed be He, said: Ye have done a new thing in calling yourself by My name, and so I will do something new and call Myself by My name. Therefore Scripture says: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His name (Amos 5:8).
Rabbi Abba bar Kahana began: “Tremble [rigzu] and do not sin…” (Psalms 4:5). David said before the Holy One, blessed be He: ‘How long will they be provoking [mitragzim] me, and saying: Does he not have flawed lineage? Does he not descend from Ruth the Moavite?’ ‘“…Say in your heart, on your bed…” (Psalms 4:5) – you also, do you not descend from two sisters? (You also have lineage that could be considered questionable, as Jacob married two sisters, Leah and Rachel. This would later be prohibited by the Torah. This is stated by David as a response to the elders of Judah, who had been taunting him due to his lineage.) You, see what are your roots! “…and be silent, Sela” (Psalms 4:5). Tamar, too, whom Judah your grandfather took as a wife, is that not flawed lineage? (Judah married Tamar, who had previously been his daughter-in-law. This relationship too would later be prohibited by the Torah.) And she was the daughter of Shem ben Noah. (The Sages identify him with Malkitzedek king of Shalem, who was a priest, and the Torah severely punishes the daughter of a priest who engages in licentiousness. Consequently, the lineage of her children Peretz and Zeraḥ were compromised by her act of having relations with Judah.) What, do you have pedigree?’ Rabbi Yaakov bar Aviya said: Confront [argiz] your evil inclination and you will not sin. The Rabbis said: Anger your evil inclination and you will not sin. “These are the generations of Peretz: Peretz begot Ḥetzron” (Ruth 4:18). “These [eleh] are the generations of Peretz.” Rabbi Abba said: Anywhere that eleh is stated, it rejects what preceded it; ve’eleh, it adds to what preceded it. Bereshit Rabba 12 until “informed him that Ishmael repented,” end of quote>. “Ḥetzron begot Ram and Ram begot Aminadav” (Ruth 4:19). “Ḥetzron begot Ram.” But wasn’t Yeraḥme’el a previous son, [as it is stated:] “the sons of Ḥetzron who were born to him: Yeraḥme’el, Ram, and Keluvi” (I Chronicles 2:9)? Rather, he married a Canaanite woman in order to exalt himself [lehitater] through her, as it is written: “Yeraḥme’el had another wife, and her name was Atara” (I Chronicles 2:26). (Since Yeraḥme’el married a Canaanite woman, the line of kingship did not come through him. ) “Aminadav begot Naḥshon and Naḥshon begot Salma. Salmon begot Boaz and Boaz begot Oved” (Ruth 4:20–21). “Ram begot Aminadav…and [Naḥshon begot…] Salmon.” To this point, they were the ladder for the princes; (Of the tribes.) from this point on they were ladders to kings. (The name Salma, or Salmon, is similar to sulam, ladder. It appears in two different forms in these verses to allude to the change in status of the family: To this point, its members were tribal princes; from Boaz, Salmon’s son, the family was moving toward establishing the Israelite monarchy (Midrash HaMevoar).) Rabbi Yitzḥak began: “Then [az] I said, behold, I have entered” (Psalms 40:8). I should have sung a song when I came. (When I was accepted into the congregation.) Az means nothing other than song, as it is stated: “Then [az] Moses sang” (Exodus 15:1). I was included in “shall not enter,” and [yet] I entered. (David is cited as saying that he was assumed to be included within the prohibition against a Moavite convert entering the congregation, as he was a descendant of Ruth, but he was able to enter the congregation because of the acceptance of the halakha that this prohibition applies only to male converts. ) “Oved begot Yishai and Yishai begot David” (Ruth 4:22). “In the scroll of a book it is written about me” (Psalms 40:8). “In the scroll” – “whom You commanded that they should not enter into Your congregation” (Lamentations 1:10). “Of a book” – “An Ammonite and a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). Not only did I enter, but in a scroll and a book it is written about me. In the scroll: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai, David. (The reference is to the verses in Ruth 4:18–22.) In a book – “the Lord said: Arise, anoint him; for this is he” (I Samuel 16:12). Rabbi Huna says: It is written: “The Lord has provided me another [aḥer] offspring” (Genesis 4:25), an offspring that comes from another [aḥer] place, and who is this? It is the messianic king. (The messianic king is a descendant of David, and thus David is alluded to in the Torah itself. ) Rabbi Berekhya and Rabbi Simon [said]: This is analogous to a king who would pass from place to place and a pearl fell from [the crown] on his head. The king and his entire entourage stopped there, and passersby would say: ‘What is the nature [of the stay] of the king and his entourage here?’ They saw and said: ‘A pearl fell from upon his head.’ What did he do? He piled up the dirt, and brought sifters, and sifted one pile but did not find it; the second, but did not find it; and the third, and he found it. They said: ‘The king found his pearl.’ So too, the Holy One blessed be He said to Abraham: “Go for yourself [lekha]” (Genesis 12:1) – It was you [lekha] that I was anticipating. What need was there to delineate the lineage: “Shem, Arpakhshad, Shelaḥ, Ever, Peleg… Naḥor, Teraḥ” (I Chronicles 1:24–26)? It was only for you. “Abram is [hu] Abraham” (I Chronicles 1:27) (It was he [hu] that God was anticipating, and for whom all the previous generations were listed.) – “and You found his heart faithful before You” (Nehemiah 9:8). So too, the Holy One blessed be He said to David: ‘What need was there for Me to delineate the lineage: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai? Was it not for you?’ – “I have found David My servant” (Psalms 89:21).
Rabbi Shmuel bar Nachman in Bereshit Rabbah 12,6 says that there are only two instances in which the word Toldot is spelled plene: the example of Ruth we have quoted and Genesis 2,4: אלה תולדות השמים והארץ בהבראם. Why do all the other instances have one letter ו missing? Rabbi Yudan in the name of Rabbi Avin says that this is due to the six (letter 6=ו) items that G–d has withdrawn from Adam. These are: His זיו, his resplendence [all the editions have זיווג which is an obvious error. Ed.], his life (immortality), his physical height, the fruit of the earth, the fruit of the tree, and the luminaries. All of these are to be restored in the world of the future. Another statement made in that Midrash 23,5 concerns Genesis 4,25, where Eve is reported as naming her third son שת, because "G–d has presented me with another offshoot in place of Abel." Rabbi Tanchum comments that Eve looked at the offshoot (seed) and realized that he had originated from a different sphere, and that would eventually be the Messiah.
But a son corresponding to the third faculty - which is the intellectual faculty - was not born to him [immediately]. For the intellectual faculty is not relevant to man, in that man is physical. And he is called, adam, [based on] the word, earth (adamah, Bereishit Rabbah 17:4). Hence he did not have a son corresponding to this third faculty at first, since man does not have this faculty, like the other two faculties. For this faculty - being the intellectual faculty - is supernal in its stature. [This was so] until he also had assistance from God. Then he had a third child, who was Shet. And because of this, this son was not comparable to the first two, as they were not proper. For God, may He be blessed, was particularly joined to this son; and because of that, this offspring was proper. And Chava hinted this when she called him Shet, "because God has granted (shat) me another offspring" (Genesis 4:25). As it is certain that God granted this offspring; for He, may He be blessed, actualizes this intellectual faculty, and this son is corresponding to the intellectual faculty. Hence she said, "Because God has granted me another (acher, which can also be understood as different) offspring." For he was certainly a different offspring. So we have explained great and deep things to you.
רוח אחרת עמו, “who was imbued with a different spirit,” the word אחרת is relative, i.e. a spirit different from that of the ten spies. The Torah reminds us that the righteous person is “different” from the wicked person. The Torah first uses the word in connection with the third son of Adam and Chavah, Sheth, whom his mother describes as זרע אחר, “a different seed” (Genesis 4,25). Sheth was the righteous person who replaced Hevel both of whom were “different” from Kayin who was wicked. “Goodness” is essentially different from “evil.” Similarly, ”evil” is essentially different from “goodness.” This is the reason idols are described as אלוהים אחרים, “different” gods rather that “other” gods. When the word אחר occurs in connection with someone or something evil, it means “good” by comparison to the evil person.
ויקרא אברם, even though the angel had instructed Hagar what name to give to the son she would bear, she conveyed this message to Avram, so that both she and Avram called her son Ishmael, in accordance with the angel's instructions. We find a similar situation in Genesis 4,25 and (Genesis 5,3) when Adam's third son was born, where the Torah tells us that both Chavah and Adam called him Sheth. On other occasions we find that father and mother named the same child differently, such as Rachel calling her youngest son בן אוני, whereas Yaakov call him .בנימין (Genesis 35,18)
And with the afflictions of people. This refers to Ashmedoy who dethroned him. (Gittin 68b.) The demons are the children of Odom Horishon (See Yalkut Shimoni 146. The word אָדָם in the verse is taken as a reference to Odom Horishon.) because the entire one hundred and thirty years that Odom [stayed] separated from his wife after Hevel's death, (Rashi in Bereishis 4:25 says that the Odom’s separation was due to the fact that he had brought death, to the world. The Yalkut Shimoni does not mention why the separation occurred. In addition the Yalkut Shimoni tells as that it was Chava who separated herself from Odom.) the spirits would become heated [pregnant] and give birth from him.
The second is, the Holy One creates the person two or three times, expecting that the soul will guide the people to do good. When the soul of Abel later came into Shem, he had a yeshiva in the days of Abraham and in the days of Jacob. Later this same soul came into Moses who caused Torah to be taught to Israel. Therefore, the name of Moses had three letters. The mem alluded to Moses, the shin alluded to Shem, the heh alluded to Abel. (Bahya, Genesis, 4:25.) The third is, the person is often created because of his sins, that he should be purified of his sins. However, Gehenna cannot cause him to be cleansed and purified of his sins, when he did not keep one commandment. Therefore, the Holy One must create him again, so that he should fulfill this commandment. The Holy One does an act of lovingkindness with the people, to purify them. Sometimes the soul of an evildoer comes into a cow or a wild animal. This is because the evildoer did not keep himself holy and slept with gentile women, and where he was not supposed to sleep. Therefore, God brings him into a cow or a wild animal. The soul has great anguish and it comes and becomes a woman that previously was a man, or she becomes a cow. She is worthy that this cow comes into the hands of a Jew who slaughters it with a blessing and its meat is eaten on the Sabbath or a festival. Thus, the soul has merit and can be repaired. Therefore, the Torah wrote in this portion that the brother should marry his brother’s wife. Perhaps his soul will transmigrate into his wife through his brother. This is a great pleasure for the person that it comes through his brother.
[54] Surely he is not ignorant how the names of persons should be given. We see indeed that later on he will show his knowledge plainly in speaking of this same person Eve. “Adam knew Eve his wife; and she conceived and brought forth a son, and called his name Seth” (Gen. 4:25). Surely it was far more necessary in the case of the firstborn, who was the beginning of human generation through two parents, first to state the male sex of the child, and then to give his personal name, Cain, as it might be.
[124] The subject of Lamech and his wives and progeny has, I think, been adequately dealt with. Let us consider what may be called the new birth of the murdered Abel. “Adam,” it says, “knew Eve his wife, and she conceived and bare a son, and called his name Seth (saying): God hath raised up to me another seed in the place of Abel, whom Cain slew” (Gen. 4:25). “Seth” means “watering.”
[10] Adam, then, is driven out by God; Cain goes out voluntarily. Moses is showing us each form of moral failure, one of free choice, the other not so. The involuntary act, not owing its existence to our deliberate judgement, is to obtain later on such healing as the case admits of, “for God shall raise up another seed in place of Abel whom Cain slew” (Gen. 4:25). This seed is a male offspring, Seth or “Watering,” raised up to the soul whose fall did not originate in itself.
[170] Well then, the mind, when it begets a beginning of good disposition and a kind of first pattern of virtue in Seth, which means “Watering,” is audacious with a fine and holy audacity. For it says, “God raised up to me another seed in the place of Abel, whom Cain slew” (Gen. 4:25). The statement that none of God’s seeds fall to the ground, but all mount upwards rising from out of earthly surroundings,
Returning to Gen. 4:25 Philo deduces from the word “raised up out of” (the earth) the doctrine that God sows nothing futile in our souls. He takes the word “another” (seed) to mean ‘other than Cain’ in one way, ‘other than Abel’ in another way, and goes on to work out Seth’s ‘otherness’ from Abel. Whereas Abel has relinquished all that is mortal, and gone hence to a higher life, Seth, sprung from human excellence, will never relinquish the human race, but be ‘enlarged’ in it. He is ‘enlarged’ in righteous Noah, the tenth from Adam; in faithful Abraham, another tenth; in Moses, wise in all things, seventh from Abraham. The limit of knowledge attained by Seth is Noah’s starting-point; Noah’s limit is Abraham’s starting-point; and Abraham’s limit the starting-point of Moses (170–174).
Why Adam, when he begat Seth, introduces him saying, "God has raised up for me another seed in the place of Abel whom Cain slew?" (Genesis 4:25).
Why Adam, when he begat Seth, introduces him saying, "God has raised up for me another seed in the place of Abel whom Cain slew?" (Genesis 4:25). In real truth Seth is another seed and the beginning of a second nativity of Abel, in accordance with a certain natural principle; for Abel is like to one who comes down below from above, on which account it was that he perished injuriously; but Seth resembles one who is proceeding upwards from below, on which account he also increases. And in proof of this argument Abel is explained as having been brought back and offered upwards to God. But it is not proper that everything should be raised and borne upwards, but only that which is good, for God is in no respect whatever the cause of evil. Therefore, whatever is indistinct and uncertain, and mingled, and in confusion and disorder, has also, very properly, blame and praise mingled together: praise, because it honours the cause, and blame, since as the occurrence happened fortuitously, so it is without any plans having been formed or any gratitude expressed. Moreover, nature also separated the two sons from him; it rendered the good one worthy of immortality, resolving him into a voice interceding with God; but the wicked one it gave over to corruption. But the name Seth is interpreted "watered," according to the variation of plants which grow by being watered, and put forth shoots and bear fruit. But these things are the symbols of the soul, so that it is not lawful to assert that the Divinity is the cause of all things equally, of the bad as well as of the good, but only of the good, and that alone ought to be planted alive.
When Rabban Yohanan ben Zakkai’s son died, his students came in to comfort him. Rabbi Eliezer came in and sat before him and said: My master, if you please, may I say something? He said: Speak. So he said: Adam the first person had a son who died and he accepted comfort. And how do we know that he accepted comfort? For it says (Genesis 4:25), “And Adam knew his wife again.” So you, too, should accept comfort. He replied: Is it not enough that I have my own pain but that you need to remind me of Adam’s pain as well? Rabbi Yehoshua came in and said to him: If you please, may I say something before you? He said: Speak. So he said: Job had sons and daughters, and they all died on the same day, and he accepted comfort. So you, too, should accept comfort. And how do we know that Job accepted comfort? For it says (Job 1:21), “The Eternal has given, and the Eternal has taken away. Blessed is the name of the Eternal.” He replied: Is it not enough that I have my own pain but that you have to remind me of Job’s pain as well? Rabbi Yosei came in and sat before him and said: My master, if you please, may I say something? He said: Speak. So he said: Aaron had two older sons and they both died on the same day, and he accepted comfort, as it says (Leviticus 10:3), “And Aaron was silent,” and silence always indicates comfort. He replied: Is it not enough that I have my own pain but that you have to remind me of Aaron’s pain as well? Rabbi Shimon came in and said: My master, if you please, may I say something? He said: Speak. So he said: King David had a son who died, and he accepted comfort. So you, too, should accept comfort. And how do we know that David accepted comfort? For it says (II Samuel 12:24), “David comforted his wife Bath Sheba, and he came to her and lay with her, and she gave birth to another son, and called him Solomon.” So you, too, should accept comfort. He replied: Is it not enough that I have my own pain but that you have to remind me of King David’s pain as well? Rabbi Elazar ben Azariah came in. When [Rabbi Yohanan] saw him, he said to his steward: Take this vessel, and follow me to the bathhouse, because this is a great man, and I will not be able to withstand him. (Going to the bathhouse might indicate that Rabbi Yohanan’s mourning is about to end, as Rabbi Elazar ben Azariah will surely find a way to provide solace.) So [Rabbi Elazar] came in and sat before [Rabbi Yohanan] and said: Let me give you a parable. To what can this be compared? [It can be compared] to a person to whom the king gave a deposit to hold. Every day he would cry and scream and say, Oy, when will I be free of this deposit? So it is with you, Rabbi. You had a son who read from the Torah, the Prophets and the Writings; the Mishnah; Halakhah; and Aggadah; and then was taken from the world free of sin. [Must you, then, accept consolation when you have returned a deposit whole?] He said: Rabbi Elazar, my son, you have comforted me as people are supposed to. When they all left, Elazar said: I am going to Damasit, a beautiful place with good, sweet water. They said: We will go to Yavneh, a place where there is an abundance of scholars who love the Torah. So he went to Damasit, the beautiful place with good, sweet water, and his reputation in Torah study diminished. And they went to Yavneh, the place where there was an abundance of scholars who all loved the Torah, and their reputations in Torah study grew.
Rav Huna said: What is the reason of Rabbi Natan, in accordance with the opinion of Beit Shammai? It is as it is written: “And again she bore his brother [et aḥiv] Abel [et Hevel]” (Genesis 4:2). The use of the superfluous word “et” indicates that she gave birth to Abel and his sister, in addition to Cain and his sister. And it states: “For God has appointed me another seed instead of Abel; for Cain slew him” (Genesis 4:25). This indicates that one must have at least four children. And the Rabbis, how do they understand this verse? In their opinion, Eve was thanking God for granting her another child, but one is not obligated to have four children.
Adam knew his wife again, and she gave birth to a son, and named him Sheis, Because Elohim has granted me another offspring in place of Hevel, for Kayin had killed him.
And Adam knew his wife again, at the end of a hundred and thirty years after Habel had been slain; and she bare a son, and called his name Sheth; for she said, The Lord hath given me another son instead of Habel whom Kain slew.
| וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהֹוָֽה׃ | 26 J | And to Seth, in turn, a son was born, and he named him Enosh. It was then that יהוה began to be invoked by name. |
Keep the Shabbat strictly, according to the Halachah, (Torah law) with all its details and specifics. The mnemonic by which to remember this, is the verse, (Psalms 90:3) “You turn back-Tashev-תשב man-Enosh-אנוש into pulp.” The word “You turn back-Tashev-תשב” consists of the same letters as, “Shabbat-שבת.” The word used for man here is, “Enosh-אנוש” indicating that, “Even if he is an idolater, like the generation of Enosh, he will be forgiven.” (Talmud Bavli, Shabbat 118b; See Genesis 4:26; Mishneh Torah, Hilchot Avoda Zara Ch. 1 – Rabbi Chiyah bar Abba said that Rabbi Yochanan said: Anyone who observes Shabbat in accordance with its laws, even if he worships idolatry as in the generation of Enosh, he is forgiven, as it states, ‘Fortunate is the man-Enosh who does this, and the person who holds strong to it, one who guards the Shabbat from desecrating it-Mechalelo, and guards his hand from doing any evil.’ (Isaiah 56:2). Do not read ‘from desecrating it-Mechalelo-מחללו,’ but rather, ‘he is forgiven-Machul Lo-מחל לו.’”)
ויקרא את שמו אנוש, “he called him Enosh.” There were four major upheavals on earth during the lifetime of Enosh. 1) Mountains and hills became bare rocks, unfit for grazing or any form of agriculture; 2) bodies of dead people began to emit foul smell as they started to decompose; 3) man’s facial features gradually became more like that of apes; 4) as a result of their losing the “image of G-d,” in which original man had been created, demons lost their fear of attacking human beings. (Compare Yalkut Shimoni, Chronicles I 1072.)
אז הוחל, “then began desecration;” the word is similar to Numbers 30,3, where it describes dishonouring one’s vow, desecrating something sacred.
'אז הוחל לקרא בשם ה, “then men began to abuse the name of the Lord, (by applying it to idols).” According to our author the meaning is that men began to swear false oaths using the name of the Lord to appear believable. The word הוחל is seen as analogous to Numbers 30,3: לא יחל דברו, “he must not desecrate his word” (when swearing an oath).
Then men began to call upon the name. This cannot mean that at that time they began calling upon Hashem, because earlier generations had done so as well. For this reason the Sages interpret this statement negatively.
[BEGAN TO CALL.] Huchal (began) belongs to those verbs whose second and third root letters are identical. (Its root is chet, lamed, lamed.) If the chet were not a guttural, it would receive a dagesh. Huchal comes from the same root as techil’ah (first). The meaning of the clause then began (huchal) men to call upon the name of the Lord is: then men first started praying. If huchal were derived from chillul (profane), (Cf. Rashi: “Huchal is an expression of profaneness.”) then the name of the Lord would follow profane. (If huchal means to profane, the verse reads as follows: then was it profaned to call the name of God. An impossible sentence. If huchal means profaned, the verse should read: then was God’s name profaned.)
ולשת גם הוא, just as Adam had sired a good son, one in his image, so Sheth sired a good son, one in his image.
'אז הוחל לקרא בשם ה, some commentators understand the word הוחל in the sense of חלול, desecrating, profaning. Others, including Rashi understand it in the sense of התחלה, beginning. In Onkelos we find two versions. According to one version, people became lax in worshipping G’d in the days of Enosh; according to the other version of Onkelos, in Enosh’s days people began to proclaim the name of G’d, [i.e. what had been something natural up until then had to be reintroduced as it had become practically extinct. Ed.] If the second interpretation is correct, the decline of religious observance was arrested for the first time in the days of Enosh when people found it necessary to pray to G’d when they found themselves in trouble. Up until that time they had not even thought that prayer could be helpful in affecting their fate on earth. They considered G’d’s decree as irreversible under any circumstances. According to what we have seen in the writings of our sages, (Shabbat 118) and according to the understanding of most people, that idolatry was widespread in the days of Enosh, the meaning of the verse before must be that that in Enosh’s time many people began to look upon the celestial phenomena as deities and address them and worship them as gods. They did so because they considered these phenomena as intermediaries between them and the invisible G’d. Seeing that these phenomena had been appointed by G’d to run the terrestrial part of the universe on His behalf, they considered these forces as capable of bestowing favours on those worshipping them. Gradually, such initial errors spread until most forms of idolatry nowadays are totally devoid of any rationale. In people’s minds natural forces are perceived as competing with each other and possessing overlapping domains, so that unless one worships at least several of them one would arouse the jealousy of the one ignored. The matter has become so grotesque that man made statues that neither see, hear, etc., are credited with being able to influence the lives of intelligent human beings. According to the Targum Yerushalmi [not found in the regular editions. Ed.] only Sheth had a son born to him whom he called Enosh, and in his time people began to worship other forces as deities, i.e. applying G’d’s name to them. When the Targum wrote לחוד, “only,” the meaning is that Enosh was the only one of Sheth’s sons who survived, and all of mankind is descended from Enosh, neither offspring of Kayin or Hevel surviving. It is difficult to understand how an expression such as גם הוא, which suggests something additional, can be interpreted by the Targum as the opposite, i.e. as a restrictive clause.
אז הוחל THEN IT WAS BEGUN [TO CALL etc.] — The word הוחל must be connected in meaning with חולין “profane matters “) viz, calling the names of men and the names of idols after the name of the Holy One, blessed be He — making them the objects of idolatrous worship and calling them Deities (Genesis Rabbah 23:7).
Die Entwicklung geht aber nicht aufsteigend vorwärts; sie geht auch abwärts. Dem Schet ward auch ein Sohn geboren, er nannte ihn Enosch, אנש .אנוש bezeichnet eine getrübte Menschheitstufe im Gegensatz zum reinen Menschen: אדם. Es ist mit dem rabbinischen אנס und dem hebräischen ענש verwandt; ersteres bezeichnet eine zwingende einem Andern angetane Gewalt; letzteres, ענש, später allgemein Strafe, heißt ursprünglich zunächst: Geldstrafe. Als Verbum kommt אנש nur passiv vor, und bedeutet dann ein hoffnungsloses Stadium eines Leidens, einer Krankheit, den Zustand völliger Entkräftung. Indem es aber eigentümlicher Weise nicht als Attribut des Kranken, sondern der Krankheit, des Schmerzes, der Wunde vorkommt, אנוש חצי (Job 34, 6), כאב אנוש (Jos. 17, 11). אנושה מכתיה (Micha 1, 9), so scheint es, passiv, nicht die Wirkung der Krankheit, sondern die Ursache zu bezeichnen. Die Krankheit, der Schmerz, die Wunde, ist dann kein örtliches Leiden, sondern ist Folge der Erkrankung des ganzen Organismus. אנש im Kal würde also heißen: Gewalt üben, krank machen, Kräfte entziehen und heißt auch ענש wohl daher zunächst Geldstrafe, weil im Gelde nicht ein wirkliches, gegenwärtiges Gut, sondern nur eine Wertkraft, ein Mittel für die Zukunft genommen wird. אֱנש ist nun, wie סְגר֗,שׁאל֗ ,שׂא֗ר keine passive, sondern eine aktive Form und bezeichnet den Menschen, der sich nicht mehr als אדם, als im Dienste Gottes stehenden Statthalter begreift und als solcher die Welt einer gesunden Heilesentwicklung entgegengeführt, sondern seine ihm von Gott eingeräumte Stellung nur zu selbstherrlicher, gewalttätiger, die Welt siech und krank machender Willkür missbraucht. אדם ist das Heil der Welt, אנוש ihre Krankheit. (Vergl. Jeschurun VIII. 531 u. 532). Woher aber diese Gesunkenheit in dem setitischen Geschlechte kam, lehrt uns die folgende Vershälfte:
אז הוחל לקרא בשם ד׳. Die Etymologie von חלל siehe Jeschurun VIII. 169, 170. Die Möglichkeit, daß הוחל ebensowohl: es wurde entweiht, als: es wurde angefangen, heißen kann, hat die verschiedensten Auffassungen dieses Satzes veranlaßt. Es kann entweder heißen: damals fing man an, den Namen Gottes anzurufen, oder zu verkünden; oder: damals wurde die Anrufung oder Verkündigung des göttlichen Namens entweiht. Man hat die erste Auffassung aufgegeben, weil man darin ja nur ein Verdienstliches und keineswegs eine Entartung der Zeit zu erkennen vermochte. Allein der letzteren steht einmal die Konstruktion — לְ entgegen, und dann würde es auch eine bereits zu tiefe Stufe der Entartung bezeichnen. Raschis Erklärung, man habe damals angefangen, Menschen und andere Dinge götzentümlich mit dem Namen ד׳ zu benennen, dürfte entgegenstehen, daß, wo der Name ד׳ vorkommt, das Götzentum aufhört. Nirgends wurde vom Götzentum Dingen der Name ד׳ beigelegt. Vielmehr bleibt nichts übrig, als die einfache, ungezwungene Auffassung: damals fing man an den Namen Gottes zu verkünden. Es ist aber die Erklärung, die ich einmal von meinem unvergesslichen Lehrer, dem seligen Bernays, gehört, gewiß die richtige. קרא בשם ד׳, was in Abrahams Zeit ein Verdienst war und den Wiederanfang einer zurückkehrenden besseren Zeit bezeichnete, nachdem der Name Gottes völlig vergessen war, das war in Enoschs Zeit das Zeichen des beginnenden Abfalls. Es ward in seiner Zeit zuerst Bedürfnis, den Namen Gottes zu verkünden. Bis dahin war es — wie es einst einmal wieder sein wird ולא ילמדו עוד איש את רעהו ואיש את אחיו לאמר דעו את ד׳ כי כלם ידעו אותי מקטנם ועד גדולם (Jirmij. 31, 34), es wird Einer den Andern nicht mehr lehren: erkennet Gott, denn alle werden sie mich kennen, von klein bis groß — überflüssig.
Damals fing man an den Namen ד׳ zu verkünden. Der Mensch war אנוש, war die Ursache des Siechtums der Welt geworden, weil der Name ד׳, und damit die besondere Beziehung Gottes zum Menschen und des Menschen zu Gott (siehe oben) anfing in Vergessenheit und Nichtbeachtung zu geraten. Das kainitische Geschlecht ging zu Grunde, weil in ihnen — מהויאל מחייאל — das Göttliche überhaupt immer mehr verlöscht wurde; das setitische entartete, weil es die göttliche Bestimmung des Menschen, deren Bewusstsein der Name ׳ד wach hält, mit diesem Namen aus den Augen verlor, und dadurch von אדם zu אנוש hinabsank. Der Name אלדי׳, das Bewusstsein, daß es einen Gott, eine hohe Allmacht gebe, welcher die Welt ihren Ursprung und ihre Ordnung verdankt, ist nie ganz aus den Gemütern der Völker geschwunden, und wäre es auch nur, wie die Weisen es bezeichnen, als אלהא דאלהא. Allein dieses Bewusstsein macht noch den Menschen nicht zum Menschen, und den Juden nicht zum Juden. Wir könnten das volle Bewusstsein haben, daß alles, was uns umgibt, von einem Schöpfer in ewiger Ordnung geschaffen sei, und glauben, daß von denselben Gesetzen auch das Geschick des Menschen abhänge, wir brauchten eben nur alle diese Gesetze zu erforschen, und damit wäre unser Glück gesichert. Allein, nicht die Welt im eigenen Interesse auszubeuten, sondern ihre Kräfte sich untertänig zu machen, um mit ihnen den göttlichen Willen auf Erden zu erfüllen, diese Unterordnung nicht der Welt, sondern des Menschenherzens, des Menschenwillens und der Menschengesellschaft unter Gott, und mit dieser Unterordnung die innige, den Menschen von allen andern Gewalten frei machende Verbindung mit Gott, das ists, was der Name ד׳ die Juden und die Menschheit lehrt, die besondere Gegenwart Gottes im Menschen- und Völkerleben; weshalb es nichts Zufälliges, sondern tief innerlich begründet ist, daß wir den Namen ד׳ als אדנ׳ aussprechen. Die Anerkennung Gottes als unseres Herrn, die Hingebung als עבר ד׳, dieser höchste den Menschen adelnde Beruf, ist das unmittelbarste Korrelat des Namens ד׳. Wir erkennen Gott als ד׳ an, indem wir ihn "unsern Herrn" nennen. ה׳ findet man nicht in der Natur, sondern in der Entwicklung der Menschengeschichte. Er, der Name, gibt somit dem Menschen das Gefühl seiner Würde, das Bewusstsein seiner Kleinheit und Größe, das Bewusstsein, in seiner Gott gegenüber zu nichts verschwindenden Größe, doch von ihm an die Spitze der Schöpfung berufen, הדום רגליו zu sein; er schützt den Menschen vor Überhebung und zugleich vor Vertiefung, Entartung und Verkümmerung. Sobald mit der Vergessenheit oder Nichtbeachtung dieses Namens der Adam zum Enosch hinabsank, sank auch physisch seine Welt mit ihm nach der Lehre der Weisen. Die Erde büßte immer mehr an Fruchtbarkeit ein; der Menschenleib, der ursprünglich unverweslich sein und nach dem Tode als abgestreifte Hülle der Rückkehr des Menschengeistes harren sollte, verweste; das Tierische trat in der Gesichtsbildung des Menschen hervor; und sie verfielen der Macht physisch schädlicher Einflüsse. Der Name Gottes macht frei, der Name Gottes macht lebendig, der Name Gottes hebt den Menschen schützend über alles empor. Wie er dem Menschen entschwindet, verfällt seine physische Natur immer mehr und mehr den physischen Gesetzen der physischen Welt. — Es kam also in Enoschs Zeit der Name ד׳ in Vergessenheit und Nichtachtung, und es ward zuerst Bedürfnis .לקרא בשם ד׳ קרא בשם ד׳, wörtlich: rufen im Namen Gottes, d. h. Menschen im Namen Gottes aufrufen, herbeirufen, sie im Namen Gottes auffordern. Es ist somit mehr als bloße "Predigt" "Gottverkündigung", es bezweckt nicht bloß Lehre, Erkenntnis Gottes, sondern Anerkenntnis, d. i. die Hingebung und Unterwerfung unter den göttlichen Willen: die Aufforderung, zu Gott zu kommen und ihm zu huldigen. Es schließt somit wesentlich ein Klarmachen der Beziehungen des Menschen zu Gott und der Ansprüche Gottes an den Menschen in sich. In diesem Sinne hier und bei Abraham und sonst. Auch wo es als ein Gott-Anrufen vorkommt, wie וקרא בשם הי אלקיו (Kön. II. 5, 11) und sonst, dürfte es auch ein Rufen, Aufrufen, Herbeirufen, d. i. der Hilfe, des Erfolges, im Namen Gottes bedeuten.
Mit diesem Bedürfnis לקרא בשם ד׳ ist die Geschichte des jüdischen Volkes eingeleitet. Denn mit ihm beginnt die Notwendigkeit einer Veranstaltung, durch Menschen in Mitte der Menschheit das Bewusstsein von dem wahren Menschenberufe und von der wahren Beziehung des Menschen zu Gott zu wahren und zu wecken. Aus diesem Bedürfnis ging das Volk Israel hervor, dessen Sendung keine andere ist, als: לקרא בשם ד׳.
אז הוחל לקרא בשם ה, at that time the righteous people of the earth began to preach monotheism to the public. The meaning is similar to Genesis 21,33 ויקרא שם בשם ה' א-ל עולם, “Avraham proclaimed there the name of the Lord, the Lord of the universe.” The time had come to publicly confront and refute the arguments of the idolaters in that period.
And to Seth too a son was born; and he called his name Enosh. The name Enosh is also used as a synonym for mankind. Then commenced [ huĥal ] proclaiming the name of the Lord. There are two opposing interpretations of this statement. According to one opinion, this means that during the period of Enosh, people began to institute prayer and organized worship. Previously, Cain and Abel brought offerings out of a spontaneous religious awakening, without any temple or established structure for worship. Only in the generation of Enosh, when human society grew, did there develop an orderly forum for calling in the name of God. According to the second opinion, the term huĥal relates to the words ĥullin , non-sacred, and ĥillul , desecration. That is, in the days of Enosh people began to desecrate the name of God by introducing idol worship. Initially, idolaters believed in the oneness of God, but they thought that entities through which His power is expressed, either through impressive force, beauty, or some unique quality, were also worthy of reverence. It is only a short leap from such a belief to deifying the entities themselves. The calling of various objects and powers in the name of God, whether this occurred at once or as a gradual process of deterioration that merely began in the generation of Enosh, is at the root of idol worship.
אז הוחל לקרא בשם ה', “then some people began to desecrate the Holy Name of the Lord.” Rash’bam interprets this line as people beginning to pray to G’d as their situation on earth had deteriorated so drastically. Other commentators, take the opposite view, saying that our verse describes the beginning of idolatry.
During the times of Enosh, (the grandson of Adam. See Genesis 4:26, 5:6-11. Enosh lived from the year 235 after creation to the year 1140 (3525 to 2620 B.C.E.).) mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. (Interestingly, the Rambam does not attribute the rise of paganism to simple commoners, but to the "wise" of the generation.) Enosh himself was one of those who erred. (Our text of Shabbat 118b mentions that "the generation of Enosh" were idol worshipers. However, certain versions of that text omit the words "generation of." (See She'iltot D'Rabbi Achai Gaon, Bereshit.)) Their mistake was as follows: They said God created stars and spheres (See Hilchot Yesodei HaTorah, Chapter 3, for a description of the stars and the spheres, and their place within the Rambam's conception of the cosmos.) with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. (i.e., mediums of Divine influence) Accordingly, it is fitting to praise and glorify them and to treat them with honor. (Rashi finds an allusion to the worship of false gods in Enosh's times in Genesis 4:26: which he renders, "It was then that they called profanely upon the name of God.") [They perceived] this to be the will of God, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king. (In Hilchot Yesodei Torah, ibid., and in several places in the Guide for the Perplexed, the Rambam explains that the stars and the spheres are on a higher plane than the creations of our world. Though they influence our world, they are also God's creations and have no free will of their own. Thus, they are no more than an axe in the hands of a wood-chopper, and should not worshiped or served.) After conceiving of this notion, they began to construct temples to the stars (Note the Rambam's comments on astrology in his Commentary on the Mishnah (Avodah Zarah 4:7), which are quoted in the commentary on Chapter 11, Halachah 16.) and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would (according to their false conception - It is questionable if such worship is forbidden to gentiles or not. Based on Deuteronomy 4:19, certain authorities maintain that the gentiles may worship other gods, provided they have the awareness that God is the ultimate power (שיתוף). The Rambam, however, does not mention this perspective in these halachot, nor in Hilchot Melachim, Chapter 9, where he discusses the prohibition against the worship of false gods as it affects gentiles. [In Sefer HaMitzvot (positive commandment 2), however, he states "Israel is commanded regarding the unification of God"; from which it could be inferred that gentiles need not believe in this concept and can combine their worship of God with other powers.] All authorities agree that such worship is forbidden for Jews.) - according to their false conception - be fulfilling the will of God. (It is unclear from the Rambam's statements here whether, originally, they would worship the stars without any self-interest - merely with the intent of honoring those whom God honors - or whether their service was self-oriented - i.e., they worshiped the stars because they considered them as mediums of Divine influence and hoped to derive benefit from of their service. In the following halachah and in his Commentary on the Mishnah (Avodah Zarah 4:7), the Rambam mentions the second view. It is, however, unclear if this was the original intent of the star-worshipers or whether this was a later development.) This was the essence of the worship of false gods, (See Chapter 2, Halachah 1.) and this was the rationale of those who worshiped them. (at the outset.) They would not say that there is no other god except for this star. (as the pagans mentioned in Halachah 2 later did. The first generations of star worshipers were aware of God's existence and conceived of the stars as no more than intermediaries between ourselves and Him.) This message was conveyed by Jeremiah, who declared (See also the Guide for the Perplexed (Vol. I, Chapter 36) where the Rambam explains a similar idea using the same Biblical proof-text.) (10:7-8): "Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;" (i.e., as an entity of substance) i.e., all know that You alone are God. Their foolish error consists of conceiving of this emptiness (the worship of the stars as Your will. - This and the following two halachot are somewhat problematic. The Rambam conceived of the Mishneh Torah as a book of law. He included philosophical and historical points only when they are halachot, directives for our behavior. In this light, this entire chapter seems unnecessary. This difficulty can be resolved based on Chapter 2, Halachah 3, which states that it is forbidden to entertain thoughts of idol worship. Hence, in order to know which thoughts are forbidden, the Rambam feels it necessary to describe the entire thought process which led people to worship idols (Likkutei Sichot, Vol. 20). The phenomenon described by the Rambam does not belong entirely to the past. Although, at present, bowing down to the "stars and spheres" is not very common - although it has been renewed by some cultists - the theoretical premise that motivated the ancients to serve the stars is still followed by many. Is it all that uncommon to find people who compromise their service of God in expectation of receiving benefits by following what they perceive as the natural order?) as Your will.
After many years passed, there arose people (false prophets - Note Hilchot Yesodei Torah 9:5, which states that anyone who states that God told him in a prophetic vision to worship idols should automatically be considered a false prophet. See also the Guide for the Perplexed (Vol. II, Chapter 36) where the Rambam describes how people can be overcome by their powers of imagination to the extent that they - as do others who see them in such a trance - think of themselves as prophets, although, in fact, they received no Divine influence.) - false prophets - who told [their nations] that God had commanded them to say: (Thus, this represents a second stage in the spread of idol worship. At first - as explained in Halachah 1 - star worship was not institutionalized, but was practiced by individuals because of their mistaken conceptions. The second phase involved the development of religious institutions and set modes of worship. The leaders, however, still recognized God and attributed the instructions to worship the stars to Him. In the third stage - as the latter portion of this halachah states - people would worship the stars and idols without any awareness of God.) Serve this star (or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it. - See the Rambam's Commentary on the Mishnah (Avodah Zarah 4:7) and his statements in Chapter 11, Halachah 16, where he explains that idol worship was instituted by the leaders of the nations to unite the people of a particular land, give them a sense of national identity, and establish a hierarchy of leaders.) - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it. He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. (With these statements, the Rambam explains how people began to worship statues and idols. Since the star was far away and could not be perceived as more than a twinkling dot in the sky, the people wanted a more tangible image which they could relate to. The "prophets" obliged and devised forms for statues to serve as talismans to bring down influence from these stars.) In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills. (Note Deuteronomy 12:2, which commands the Jews to destroy "all the places where the nations... would worship their gods, on the high mountains, on the hills, or under any luxuriant tree." Note the Guide for the Perplexed, Vol. III, Chapter 45, where the Rambam mentions the gentile practice of building temples on hills and mountaintops.) People would gather together and bow down to them (the images) and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this. (At this stage, their service was clearly self-oriented. They wanted to derive benefit or prevent harm to themselves through this service.) Subsequently, other deceivers arose and declared that a specific star, sphere, or angel (See Hilchot Yesodei HaTorah, Chapter 2, for a description of the angels.) had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this. (This represented a further descent. Rather than prophesy in the name of God, these imposters would speak in the names of the idols themselves. (See also Chapter 5, Halachot 6-7.)) Thus, these practices spread throughout the world. People would serve images with strange practices (one more distorted than the other - Note Chapter 3, Halachah 2, which describes the service of Ba'al Pe'or. The people would defecate before the idol as an act of worship.) - one more distorted than the other - offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. (It is not clear at which point in the history of the world this change took place. The period between Enosh's birth and Abraham's lasted slightly more than one thousand years, with the flood taking place approximately 750 years after Enosh's birth.) Thus, all the common people, the women, and the children would know (Note the Rambam's Commentary on the Mishnah (Chulin 1:1), where he also differentiates between the people who believe in the spiritual service intended to draw down spiritual energy from these celestial bodies and practice it, and the common people who worship the idols blindly, on faith.) only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore. (i.e., they conceived of the images as gods. Such worship represented more than a mere conceptual error. Six of the seven mitzvot commanded to Noach and his descendants were also given to Adam, the first man. Among them was the prohibition against serving other gods (Hilchot Melachim 9:1). Thus, by worshiping these images, they were breaking an explicit Divine commandment.) The wise men among them would (not worship the images as gods in their own right, but they would) think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock (the true God) was not recognized or known by anyone in the world, with the exception of a [few] individuals: (Our Sages speak critically of these individuals, who were themselves righteous, but did nothing to influence the people around them. for example - See also the Guide for the Perplexed, Vol. II, Chapter 39, where the Rambam cites these individuals as prophets. Chanoch - Note Genesis 5:22: "And Chanoch walked with God." Metushelach - Though his righteousness is not mentioned explicitly in the Torah, it is mentioned by our Sages in a number of places - e.g., Yalkut Shimeoni, Bereshit 42, which states: "Metushelach was a completely righteous man." Noach - See Genesis 6:9: "And Noach was a righteous man, perfect in his generation." Shem - Noach's second son. and Ever. - Shem and Ever are frequently mentioned by our Rabbis as righteous sages. See Bereishit Rabbah 63:6, which explains that when Rivkah went "to seek out God" (Genesis 25:22 , she went to the house of study of Shem and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born. - Abraham was born in the year 1948 (1812 B.C.E.).) for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born.
The appearance of the name hashem alone, occurs only after the decline of man. "Then one began to proclaim the name of hashem." (Genesis 4,26) At that time, man became utterly dependent on that aspect of G'd which permits temporary suspension of the midat hadin the attribute of justice.
The experts of the Kabbalah have revealed to us another fine spiritual aspect of this day, inasmuch as it possesses the distinction to help also those who seek out wisdom and Torah. This great day alluded to the seventh of the ten sefirot, emanations, which is called Sabbath, and which is like a hallway leading to the illustrious palace which is called Shabbat hagadol, the meaning of which will be discussed later. All of this is included in the commandment "six days you shall work," i.e. expend your energy performing mitzvot in this world of "vanity," so that on the seventh and holy day you will be able to enjoy contemplative rest. We can now answer the question of why the Torah speaks about "My Sabbaths." (plural) Since, as we have demonstrated, there are in reality three dimensions to the Sabbath idea, the Torah is at pains to include them all when listing the commandment. After stating the idea, each dimension is explained individually. Concerning the first dimension, it says "for it is a sign between Me and you for generations, so that you know that I, the Lord, sanctify you." Abstention from work is the visible sign for all future generations to know that He has hallowed us through this commandment, and that this distinction will make us take part in the hidden world reserved in the future. This is the key, the gateway to that ultimate Sabbath. (3) Concerning the second dimension of the Sabbath, the Torah states "Observe the Sabbath for it is holy for you, anyone desecrating it will be put to death, since anyone doing work on it, his soul will be cut off from his people." He who osseh bo, will use Torah and mitzvot to enrich himself, uses the idea of the Sabbath for transient personal gain, studies for ulterior motives, mot yumat, deserves death in both worlds, will never experience the ultimate Sabbath. On the other hand, "kol ha-osseh melachah beyom hashabbat,” he who performs physical labour (of the forbidden categories) will be put to death by human tribunal. Hillel said in in Avot 1, according to Rashi, that "anyone using," i.e. abusing the "crown,” i.e. holy scriptures, religion, loses his claim to eternity. "Anyone eating" (mundane satisfaction) from words of Torah, is really taking away from his life. (Rashi on Avot 4,7) Concerning the third dimension, it says "veshamroo..,the eternal covenant." When the first two dimensions of the Sabbath have been fulfilled, we will be party to the third dimension, the treasure reserved for us by G-d, concerning which the prophet Isaiah 64,3, said "no eye has beheld such treasure, it is reserved for the Lord alone to grant to him who waits for Him. We find all three dimensions of the Sabbath alluded to in our Sabbath prayers. 1) "You have not given this day of the Sabbath to the nations of the world." 2) "You have not given an inheritance to idol worshippers." 3) "Also on His day of rest, an uncircumcised person must not rest." Line one, corresponds to the idea of ot, sign, it is sufficient to set us apart from them. Line two tells us that the granting of the Sabbath legislation applies only to believers; non believers do not benefit from the gift of the Sabbath. Our sayes (Eycha Rabbati 2) tell us that if a gentile claims that he possesses Torah, do not believe him, if he claims to possess wisdom however, you may believe him. The gentiles have no share in the Torah of Israel. Line 3 tells us that as long as he is uncircumcised and impure, the most well intentioned gentile cannot be included in the community of Israel. Only conversion can make him part of the Jewish nation. The prayer continues "for to Your people of Israel You have given it, to the seed of Jacob whom You have chosen." The Talmud Shabbat 119, relates that the emperor asked Rabbi Joshua ben Chananyah "why does the Sabbath food exude such a pleasant fragrance?" The Rabbi answered that we have a special seasoning called shevet which we put into it. Thereupon the emperor requested to be given some of this seasoning. The Rabbi told him that that seasoning was effective only when used by people who observe the Sabbath. The emperor had realised that the seasoning of our lives provided by the Sabbath, permeates the world, so that Jews could inherit it; he wanted to know by what means and what merit Jews achieve their ultimate triumph. The Rabbi told him that it was due to compliance with the two dimensions of the Sabbath legislation discussed previously. When the emperor said "let me participate anyways," he had to be told that without accepting the burden of all the commandments first, all of which depend on these two dimensions of the Sabbath, this could not be. Let us return now to the opening statement in this chapter, that all the tasks G-d has allotted to man specifically are included in the commandment "six days work shall be performed, and the seventh day shall be holy for you, a Sabbath to G-d." (35,2) G-d has given this day three names (dimensions) which between them remove the obstacle to Sabbath observance represented by the six malachey chabbalah, angels of destruction. The Sabbath therefore is the source of all blessings and sanctities; the sanctity of all the other holy days is derived from the Sabbath. A sign of this is the fact that all holy days are called holy convocations because they take this name from the Sabbath, and are hallowed by its sanctity. However, the Sabbath itself, seeing that it does not need to draw on outside inspiration to achieve its own sanctity, is nowhere referred to as a holy convocation except in Parshat Emor,where it is like a guest in the paragraph dealing with all the festivals, heading the list. At any rate, the Sabbath is the source of sanctity and blessing from which blessing and sanctity flow to all those who prepare themselves to welcome it. Under the aegis of the seventh sefirah, Israel received the Torah under oath. It is all one great mystical experience for them. This in turn confers upon its adherents the atzilut, spiritual nobility, that is the reward for observing this commandment. The reason that the Sabbath is considered equal to all the other commandments then is the sefirah Shabbat, the mystical domain from which all commandments have been issued to Israel. It is this which Isaiah has in mind in chapter 58, 13. This is also what Rabbi Shimon ben Yochai meant when he interpreted the Midrash which has G-d’s consoling the Sabbath that Israel would be its mate. (Bereshit Rabbah 11) For this reason, the Sabbath legislation took chronological precedence over all the other mitzvot having been taught to the people already at Marah, prior to the revelation at Mount Sinai. (Sanhedrin 56) We welcome the shechinah every Sabbath, calling it a bride, since it is a tangible expression of G-d love for us. (Shabbat 119) This also explains the strange statement in Shabbat 118, that if someone had committed adultery such as Enosh, as long as he observed the Sabbath meticulously, he would be forgiven. The scriptural proof for this statement is brought from Isaiah 56,2, "hail ENOSH (person?) who does this..who observes the Sabbath, not to desecrate it." Anyone who observes the Sabbath in all the aforementioned aspects, must already have been truly repentant. We apply the principle then that the position occupied by repentant sinners cannot even be matched by the perfectly righteous. (Berachot 34) Such a person is referred to as enosh, just as the original Enosh of whom the Torah states that he "proclaimed the name of G-d." (Genesis 4,26) The common denominator then between how the two aspects of Sabbath observance affect us is, that this noble, holy day paves the way for study and understanding of, and eventual observance of all the mitzvot.
THE NAME AND THE DEED WHILE the Kabbalists are preoccupied with the mysteries of the divine name, it is no secret that the name of God in the Bible is represented by the tetragrammaton which we have been abbreviating with the letter Y. However, very often in the Bible we come across the expression, shem Y, Y’s name. As so often, the translation leads one to overlook the strangeness of the expression. When we read in the Bible that “then began men to call upon the name of the Lord” or when we are told of Abraham that he built an altar “and called upon the name of the Lord”; or when in the great song toward the end of Deuteronomy it is declared with solemnity: “for I will proclaim the name of the Lord; ascribe ye greatness unto our God”; (Gen. 4:26; Ibid. 12:8, 26:25; Deut. 32:3.) all this seems well stated. Yet, one ought to realize that the Hebrew makes no mention of “the name of the Lord,” but of “the name of Y.” Since, however, Y itself is the name of God, the name of Y is the name of the name of God. What does it mean to call upon the name of the name of God, or to proclaim it? A number of other phrases that involve the name of God are equally mysterious. When in the song of Moses it is said that “Y is a man of war, Y is His name,” (Exod. 15:3.) one cannot help wondering what could be meant by such an apparent platitude. Of course, Y is His name. We have just called him so. Or shall we assume that the second line explains the first one, as if to say: Y is a man of war because Y is His name; and Y means man of war. This would be nonsensical. The entire teaching of the Bible about Y contradicts such a narrow interpretation of the concept expressed by the name, Y. When God declares through Isaiah: “I am Y, that is My name; and My glory will I not give to another,” (Isa. 42:8.) what is gained by the emphasis that that is his name? As to giving his glory to another, what difference does it make what his name is? Shall we again say that the name, Y, in itself means one who does not give his glory to another? Perhaps, but why so?
“To call upon the name of Y” is a phrase which occurs quite often in the Bible. (See, for instance, Gen. 4:26; 12:8; 21:33; 26:25.) Usually, it means turning to God in prayer. The exact meaning of the expression may be easily derived from a well-known passage in Exodus. In that mystery-charged confrontation between God and Moses which follows on the drama of the sin of the Golden Calf, Moses made two requests: that God may show him His ways and that He may show him His glory. The second request was denied to Moses. “Thou canst not see My face for man shall not see Me and live” was God’s reply. The first request, however, was granted in the words: “I will make all My goodness pass before thee, and will call upon the name of Y before thee.” (Exod. 33:19.) It is rather surprising to hear God say of himself that he would call upon the name of Y. (There is nothing gained by rendering this strange sentence as is done in the R.V. as well as in the J.P.S. edition, as: “and I will proclaim the name of Y before thee.”) If that meant that God would proclaim before Moses that his name was Y, the sentence would be void of all significance. There was no need at this stage to make any such proclamation to Moses. Nor could that be any answer to Moses’ request for being shown the ways of God. The truth, of course, is that God did show his ways to Moses by “calling upon the name of Y.” For so we read in the following chapter the evolvement of the divine answer.
And this was the whole context for the foreign worship (Heb.: ha-ah-vo-da za-ra) of the early generations, beginning in the age of the generation of Eh-noshe, that then they initiated in the world the matter of foreign worship, as is stated (Bereshit 4:26): “then the name of God-YHV”H became profaned”, that they would worship the powers of the stars and cosmological entities (Heb.: ma-za-lote, translated variously as constellations, fates, fortunes. Sometimes the singular form of his word— ma-zahl—refers variously to a physical cosmological entity, to a spiritual entity responsible for that cosmological entity, or to a person’s prospects for success.) , each one to a specific star or a cosmological entity that he selected for himself. It’s not that each one thought that specific star to be the deity who created everything, for from long ago it was generally accepted by the nations to call Him (blessed be His name) the “God-Elohi”m of gods-elohim” (Daniel 2:47), as the sages (OBM) stated. And Malachi the prophet said so too in his rebuke of Israel (Malachi 1:11): “For from the rising of the sun to its setting, My name is great among the nations…, for My name is great among the nations, says God-YHV”HTz’va-ote”. But rather the start of the error of the generation of Eh-noshe was, using faulty reasoning, that God was elevated and His glory was far above the heavens and that it was not honorable for Him to monitor the creations in this lowly world. And for that reason they thought that He (blessed be He) cancelled his supervision of them, and transferred it to the powers and planets and cosmological entities, that they [emphatic] should manage the world as they willed. They considered it a mundane matter and that it is absolutely prohibited and a tremendous conceit against Him (blessed be He) to pray to His honored and awesome name, to request their lowly needs from Him, and for this reason they limited themselves, and focused all the aspects of their worship and their requests to the powers of the stars and cosmological entities. (And for a description of how they manufactured the object of foreign worship, and how they sacrificed and offered incense to it [fem.], refer to Tikkoon 66.)
At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.)
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.
“To Seth, too, a son was born, and he called his name Enosh; then commenced [huḥal] the proclaiming of the name of the Lord” (Genesis 4:27). “To Seth, too, a son was born, and he called his name Enosh.” They asked before Abba Kohen Bardela: [Why does the Torah mention] Adam, Seth, Enosh, and then fall silent? (It lists Adam, Seth, Enosh, and stops there; afterwards it begins again from Adam, tracing the generations until Noah.) He said: Until here [Enosh] they were in the image and in the likeness [of God]. From here on, the generations became corrupted and were created in a deformed state. Four matters changed during the days of Enosh son of Seth: The mountains became rocky ground; the dead began bringing forth worms; people’s faces became ape-like; and they became devalued [ḥullin] before malevolent spirits. (As long as people had their divine image intact, malevolent spirits would not antagonize them, but now that the divine image became diminshed they became susceptible to their malicious influence.) Rabbi Yitzḥak said: It was they themselves who caused themselves to become devalued before the malevolent spirits, [as they declared:] ‘What is the difference between one who bows to an idol and one who bows to a person?’ (Just as one may bow to a person greater than oneself, so, too, they concluded, one may bow to an idol in the image [tzelem] of a person.)
“Then commenced [huḥal]” – Rabbi Simon said: In three places this term is stated as an expression of rebellion: “Then commenced the proclaiming of the name of the Lord”; (The generation of Enosh proclaimed the name of God in order to desecrate it, in rebellion against Him.) “it was [heḥel] when man began” (Genesis 6:1); (“The children of the great men saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2).) “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8). (Nimrod.) They raised an objection: But is it not written [as well]: “This is what they began [haḥilam] to do”? (Genesis 11:6). (Building the Tower of Babel.) He said to them: He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’ (The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases.) Rabbi Levi said: This (The Tower of Babel.) is analogous to a woman who said to her husband: ‘I saw in a dream (ḥalom) that you are divorcing me.’ He said to her: ‘Why in a dream? Here it is for you in reality.’ (That generation feared that they would be dispersed (Genesis 11:4), and so it came to be in fact.) Rav Aḥa said: You made idolatrous objects of yourselves and called your own names [as divinities]. (This is what is meant by “then commenced the proclaiming of the name of the Lord.”) I, too, will call the seawater by My name (To act as my agent.) and eradicate those people from the world. Rabbi Abahu expounded: The ocean is higher than the rest of the world. Rabbi Elazar ben Menaḥem said: Is this not an explicit verse? “He who calls forth the water of the sea and pours it upon the face of the earth”? (Amos 5:8). This (Rabbi Elazar ben Menaḥem’s question.) was a rhetorical question. It is like something that is poured from above to below. (The description here of “pouring” water from the sea onto the land implies that the sea is higher.) “Who calls forth the water of the sea” is written twice, (It also appears in Amos 9:6.) corresponding to the two times that the sea rose and inundated the world. (Once in the generation of Enosh and again in the generation of the Dispersion (Jerusalem Talmud, Shekalim 6:2).) Until where did it reach the first time and until where did it reach the second time? Rabbi Yudan, Rabbi Abahu, and Rabbi Elazar in the name of Rabbi Ḥanina: The first time it rose until Akko and until Yafo, (Originally the Mediterranean Sea did not extend that far.) and the second time it rose until the rocky peaks overlooking the Barbary Coast. Rabbi Ḥananya and Rabbi Aḥa in the name of Rabbi Ḥanina: The first time until the rocky peaks overlooking the Barbary Coast, and the second time until Akko and until Yafo. That is what is written: “I said: You shall come this far and not continue, and here the foam of your waves will be set” (Job 38:11). “You shall come this far and not continue” – to Akko, “you shall come this far and not continue.” “And here (ufo) the foam of your waves will be set” – in Yafo, “the foam of your waves will be set.” Rabbi Elazar said in the name of Rabbi Ḥanina: The first time it rose until Calabria, and the second time until the rocky peaks overlooking the Barbary Coast.
“It was when man began to multiply on the face of the earth, and daughters were born to them” (Genesis 6:1). “It was when man began [heḥel],” Rabbi Simon said: In three places this language is stated as an expression of rebellion: “then commenced [huḥal] proclaiming the name of the Lord” (Genesis 4:26); (In the generation of Enosh.) “it was when man began [heḥel]”; “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8). (Nimrod.) They raised an objection to him: But is it not written [as well]: “And this is what they have begun [haḥilam] to do” (Genesis 11:6)? (At the Tower of Babel.) He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’ (The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases.) “To multiply on the face of the earth,” [this teaches] that they would spill their seed on trees and stones. (“On the face of the earth.”) Because they were steeped in sexual profligacy, that is the reason He increased the number of their females. (Expecting that the multitude of women would curb their unnatural sexual appetites. ) That is what is written: “It was when man began…daughters were born to them.” The wife of Rabbi Shimon son of Rabbi (Ami), (This word was included in error and should be ignored.) bore a female offspring. Rabbi Ḥiyya the Great saw him and said to him: ‘The Holy One blessed be He has begun to bless you!’ He said to him: ‘From where do you know this?’ He said to him: ‘As it is written: “It was when man began to multiply…and daughters were born to them.”’ He went to his father, [Rabbi], who said to him: ‘Did that Babylonian (Rabbi Ḥiyya.) gladden you?’ He said to him: ‘Yes, and this is what he said to me.’ He said to him: ‘Nevertheless, even though there is a need for wine and a need for vinegar, there is more need for wine than for vinegar. There is a need for wheat and a need for barley, but there is more need for wheat than for barley.’ (There is need for girls and boys, but more need for boys.) When a man marries his daughter and pays out his [marriage] expenditures, he says to her: ‘May you never return here!’ (See next paragraph. The reason boys are more desirable is that boys remain more connected to the family after marriage, whereas girls are gone from the house for good.) Rabban Gamliel married off his daughter. She said to him: ‘Father, pray for me.’ He said to her: ‘May you never return here!’ She bore a male offspring and said to him: ‘Father, pray for me.’ He said to her: ‘May the word ‘Woe’ never cease from your mouth!’ She said to him: ‘Father, upon the two joyous occasions that I experienced you cursed me!’ He said to her: ‘Both of them are prayers. Because there will be peace in your house, you will never return here. (You will never be divorced and have to return home.) And because your son will live long, the word ‘Woe’ will not cease from your mouth: Woe that my son did not drink yet, woe that my son did not eat yet, woe that my son did not go to the synagogue!’
Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness. “And disorder” – this is Cain, who sought to restore the world to emptiness and disorder. “And darkness” – this is the generation of Enosh, (They profaned God’s name (Genesis 4:26; Bereshit Rabba 23:7). ) based on the verse: “Their actions are in the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15). “Upon the face of the depths” – this is the generation of the Flood, as it is stated: “On that day all the wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God was hovering over the surface of the water” – based on the verse: “God passed a wind [ruaḥ] over the earth” (Genesis 8:1). (Ruaḥ, too is an allusion to the Flood.) The Holy One blessed be He said: ‘Until when will the world conduct itself in darkness? (In the darkness of idol worship.) Let some light come.’ “God said: Let there be light” (Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused [he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir, (Spelled with an ayin, meaning roused.) but rather, he’ir. (Spelled with an alef, meaning illuminated.) “God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5). “God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau; (The period of Esau’s waning power.) “and it was morning” – the morning of Jacob. (The period of Jacob’s rising power.) “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7). (This is an allusion to the ultimate redemption, when Jacob’s ascendance over Esau will be asserted.) Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur. (Even in this world there is one day when there is light for Jacob and darkness for the forces of evil.)
R. Yossi says: Why "other gods"? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) "Then (men and images) were called profanely in the name of the L–rd, (being rendered deities)" — whereupon Oceanus rose and flooded a third of the world, the L–rd, as it were, telling them: You did a new thing and "called"; I, too, shall do a new thing and I shall "call" (to the waters of the sea), as it is written (Amos 5:8) "He 'calls' the waters of the sea, etc."
(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations."
Another interpretation [(of Exod. 15:1): THEN (az) SANG MOSES….] This text is related (to Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD…. R. Pinhas ben Hama the Priest said: If you waited patiently and he did not come, continue to wait. David said (in Ps. 27:14): WAIT FOR THE LORD; [BE STRONG AND LET YOUR HEART TAKE COURAGE! O WAIT FOR THE LORD]. If he came, your expectation was right. If not, continue to WAIT FOR THE LORD. David said (in Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD. Because of the waiting, (ibid., cont.:) HE INCLINED TOWARD ME AND HEARD MY CRY. (Exod. 2:24:) AND GOD HEARD THEIR MOANING…. (Ps. 40:3 [2]:) AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY CLAY…, from the clay of bricks. (Ibid.:) AND HE SET MY FEET UPON A ROCK, in that he gave me the booty of Egypt and the booty of the sea. {(Ibid., cont.:) HE ESTABLISHED MY STEPS.} (Ps. 40:4 [3]:) AND HE HAS PUT A NEW SONG IN MY MOUTH. (Exod. 15:1) THEN (az) SANG MOSES. What is the meaning of (az)? With an az the Holy One made the dry land into sea for the generation of Enosh. It is so stated (in Gen. 4:26): THEN (az) THERE WAS PROFANATION IN CALLING BY THE NAME OF THE LORD. (The verse is consistently understood in this sense throughout Rabbinic literature. Thus the wickedness resulting in the flood had its beginning in the generation of Enosh.) But for us he made the sea into dry land. With az we praised him. (The midrash is alluding here to Exod. 15:1: THEN (az) SANG MOSES…. See above, Gen. 1:32; below, Lev. 6:14.)
Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [ something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] for a long time, and has returned to be as it was. (Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7.) This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high. (Cf. PR 5:5; PRK 1:1; Numb. R. 13:2.) Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment. (Tanh., Exod. 11:6.) The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had removed his Divine Presence to the first firmament.] Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING BY THE NAME OF THE LORD, he removed his presence from the second to the third . The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed. (Above, Gen. 4:8.) Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. Jacob arose, he descended from the fifth to the fourth. Levi arose, whose works were comely, he descended from the fourth to the third. Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third to the second. Amram arose, he brought him down from the second to the first firmament. Moses arose, he brought down the Divine Presence . When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased for a long time, and has returned as it was.
Another interpretation (of Prov. 27:22): IF YOU POUND THE FOOL IN A MORTAR. R. Nehemiah the son of R. Samuel bar Nahman said: To what are they comparable? To a full bottle when locusts climb up on it. The first < climbed up > and fell. [The second < climbed up > and fell. The third < climbed up > and fell.] But the second did not learn from the first {nor the second from the third} [nor the third from the second]. So are the wicked. The first arises, grows powerful, and falls; but the second does not learn from the first. Thus the generation of Enosh arose and cried out to idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING < OTHER GODS > BY THE NAME OF THE LORD. (The verse is consistently understood in this sense throughout rabbinic literature.) What did the Holy One do? He called for the sea and flooded them, as stated (in Amos 5:8, 9:6): THE ONE WHO CALLS FOR THE WATERS OF THE SEA AND POURS THEM OUT UPON THE FACE OF THE EARTH. (Mekhilta de Rabbi Ishmael, Bahodesh 6; Gen. R. 23:7; see ySheq. 6:2 (50a).) The generation of the flood arose and provoked the Holy One to anger, as stated (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. So they perished from the world and did not learn from the generation of Enosh. [The generation of the dispersion arose and did not learn from the former generations.] Ergo (in Prov. 27:22): IF YOU POUND THE FOOL IN A MORTAR WITH A PESTLE, ALONG WITH THE GRAIN. This is the generation of the dispersion, in that they were bringing forth words of blasphemy against the Unique One of the world, as stated (in Gen. 11:1): NOW THE WHOLE EARTH HAD ONE LANGUAGE AND THE SAME WORDS. R. Berekhyah the Priest said: What is the meaning of ONE LANGUAGE (SPH)? That they were one family (rt.: ShPH). Another interpretation: ONE LANGUAGE (SPH), in that they poured out (rt.: ShPH) retribution for the world. [AND THE SAME WORDS, which they uttered against the Unique One of the world.]
(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE. This text is related (to Ps. 26:4f.): I HAVE NOT DWELT WITH FALSE PEOPLE… I HAVE HATED THE COMMUNITY OF EVILDOERS, < AND WILL NOT DWELL WITH THE WICKED >. I HAVE NOT DWELT WITH FALSE PEOPLE. These are the people of the Tower < of Babel >, who were < in fact > false people. They went and said to Abraham: Come and dwell with us, since you are a valiant man, for we see that the Holy One has made his dwelling above and left us below. The Holy Spirit, however, cries out (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA. You could not dwell in security even for one hour. (Ps. 82:5:) THEY HAVE NOT KNOWN, AND THEY WILL NOT UNDERSTAND; THEY WILL WALK ABOUT IN DARKNESS. THEY HAVE NOT KNOWN. This is the generation of Enosh (See Gen. 4:26, which rabbinic texts interpret to mean that in the days of Enosh people began practicing idolatry.) AND THEY WILL NOT UNDERSTAND. [This is] the generation of the flood. THEY WILL WALK ABOUT IN DARKNESS. This is the generation of the Tower < of Babel >. Abraham said to them: What are you seeking from the Holy One who dwells above? Has he perhaps said to you: Come, labor and provide (Gk.: pronoos, i.e., “thinking beforehand.”) for me? He creates, and he provides; he makes, and he sustains. What do you want from him? (Gen. 11:4:) {THEY SAID TO HIM} [THEN THEY SAID]: COME, LET US BUILD FOR OURSELVES A CITY AND A TOWER. Then let us place our idols above him and make war with him. It is so stated (ibid., cont.): AND LET US MAKE A NAME (i.e., a god) FOR OURSELVES. (See M.Pss. 74:2.) Thus it is < also > written (in Exod. 23:13): YOU SHALL NOT MENTION THE NAME OF OTHER GODS. Abraham said to them: What are all these for? They said to him: Lest he do to us something like what he did to earlier generations. He said to them: You have forsaken (what Prov. 18:10 calls) A TOWER OF STRENGTH, THE NAME OF THE LORD; yet you say: AND LET US MAKE A NAME (i.e., a god) FOR OURSELVES! What did the Holy One do? He dispersed them, as stated (in Gen. 11:8): SO THE LORD DISPERSED THEM. Now to what extent had they built and ascended the Tower? The Holy One was deriding them, as stated (in Ps. 2:4): THE ONE WHO DWELLS IN THE HEAVENS WILL LAUGH; < THE LORD WILL DERIDE THEM >. When they had gone up above on the Tower, < there follows > immediately (in vs. 5): THEN HE WILL SPEAK UNTO THEM IN HIS WRATH…. So it (the Tower) fell from on high, as stated (in Ps. 5:11 [10]): CONDEMN THEM, O GOD, LET THEM FALL BY THEIR OWN COUNSELS. Thus Abraham had no dealings with them. Then the Holy One looked down upon them and saw them, as stated (in Ps. 53: 3f. [2f.]): {THE LORD} [GOD] OF HEAVEN LOOKED DOWN UPON THE CHILDREN OF ADAM … ALL OF THEM ARE DROSS…. When they became dross, they made themselves deities. (Ibid., cont.:) THERE IS NONE WHO DOES GOOD, NOT EVEN ONE. From here you learn that Abraham was not one of them. The ONE mentioned here is none but Abraham, as stated (in Ezek. 33:24): ABRAHAM WAS ONE AND HE INHERITED THE LAND. Abraham began saying (in Ps. 26:4f.): I HAVE NOT DWELT WITH FALSE PEOPLE; I HAVE HATED THE COMMUNITY OF EVILDOERS. It is therefore stated (in Gen. 20:1): THEN ABRAHAM JOURNEYED FROM THERE.
Then sang Moses. At times the word then refers to events that happened in the past, and at other times it refers to events that are to transpire in the future. The word then refers to past events in the following verses: Then began man to call upon the name of the Lord (Gen. 4:26), Then she said: “A bridegroom of blood” (Exod. 4:26), Then sang Israel this song (Num. 21:17), Then Solomon spoke (I Kings 18:12). All of these refer to past events. Instances in which the word then alludes to future events are: Then thou shalt see (Isa. 60:5), Then shall thy light break forth (ibid. 58:8), Then shall the lame man leap as a hart (ibid. 35:6), Then the eyes of the blind shall be opened (ibid., v. 5), Then shall the virgin rejoice (Jer. 31:13), Then was our mouth filled with laughter, and our tongue with singing (Ps. 126:2), and Then said they among the nations (ibid.). All these allude to future events. From this we learn that the concept of the resurrection of the dead is derived from the Torah.
Nahman the son of R. Samuel the son of Nahmani said: This may be compared to a bottle filled with locusts. One locust climbs the side of the bottle and falls; a second also climbs and falls; and a third does likewise. The third locust learned nothing from the experience of the second, and the second learned nothing from the experience of the first. When the generation of Enoch called their idols by the name of the Holy One, blessed be He, as it is said: Then began men to call by the name of the Lord (Gen. 4:26), (The generation of Enoch was the first to practice idolatry.) the Holy One, blessed be He, summoned the Mediterranean Sea and a third of the world was inundated, as it is said: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His Name (Amos 5:8). And it says also: The waters wear the stones, the overflowings thereof wash away the dust of the earth; so Thou destroyest the hope of man (Job 14:19).
You find that when the Holy One, blessed be He, gave the Torah, it was entirely of fire, as it is said: At His right hand was a fiery law unto them (Deut. 33:2). Our sages stated: The law was of fire, the parchment was of fire, its writings were of fire, the thread was of fire, as it is said: At His right hand was a fiery law. The face of the agent (Moses) became fiery, as is said: And they were afraid to come nigh him (Exod. 34:30). The angels who descended with it were of fire, as it is said: Who makes winds Thy messengers (Ps. 104:4). The mountain burned with fire (Deut. 4:11), and it was given within a fire consuming fire, as it is said: For the Lord thy God is a devouring fire (ibid. 4:24). And upon the earth He made thee to see His great fire (ibid., v. 36). The Divine Word also came forth from the midst of fire. When they beheld the lightning and the burning letters, the Holy One, blessed be He, said to them: Do not imagine that they have much power, and He began to recite the words I am the Lord thy God. Thou shalt have no other gods (Exod. 20:2). (The Ten Commandments. Cf. above, “In the Beginning,” n.) Why were they described as gods? R. Yosé said: He did so in order not to give the people of the world the opportunity to say that they were not called by His name because if He had done so, it would have acknowledged that they had power. But they were called by His name, and yet have no power. When were they first called by His name? In the days of Enoch the son of Seth, as it is said: Then began man to call in the name of the Lord (Gen. 4:25). It was then that the Mediterranean Sea rose and inundated a third of the world, and the Holy One, blessed be He, said: Ye have done a new thing in calling yourself by My name, and so I will do something new and call Myself by My name. Therefore Scripture says: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His name (Amos 5:8).
"Know how to bring up in the tangle of a tree, as if they ascend upwards and you will know why they come. Be one who knows how to bring up in the tangle of a tree. And last but not least, their fathers did so, as it is said (Genesis 11:4), 'Come, let us build ourselves a city.' And there is no city but God, as it is said (Daniel 4:10), 'A city and a sanctuary.' We will strive there and fight with Him, as it is said (Genesis 11:4), 'And let us make a name for ourselves.' And there is no name but idolatry, as it is said (Exodus 23:13), 'And the name of other gods you shall not mention.' And it is said (Genesis 4:26), 'Then men began to call on the name of the Lord.' So the wicked did, as it is said (Psalms 21:12), 'They devised evil schemes that they cannot execute.' The fathers opened a door for their children and saw what they were doing. And now their doors are opened together in stumbling and stumbling. They sought to ascend to the heavens but could not, and they made war with Your people on earth, as it is said, 'They sent fire into Your sanctuary to defile it, to the ground they have defiled the dwelling place of Your name.' They say in their hearts, 'Let us suppress them together.' What do they say? (Psalms 83:5), 'Come, let us destroy them as a nation; let the name of Israel be remembered no more.'"
All the great luminaries of the stars are situated in the south except Ursa Major, which is placed in the north. All the Mazziḳin which move in the firmament and the angels who fell from their holy place (even) from heaven, (when) they ascend to hear the (Divine) Word behind the veil they are pursued with a rod of fire, and they return to their place.
Another interpretation: “This month shall be for you [the first [rosh] of months]” – what is written in this passage: “You shall take a bunch of hyssop…the Lord will pass to smite Egypt” (Exodus 12:22–23)? That is what is written: “For from the top [rosh] of the rocks I see him” (Numbers 23:9) – these are the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). We find that the Omnipresent initially sought to establish the world, but was unsuccessful until the patriarchs arose. This is analogous to a king who was seeking to build a city. He issued a decree, and they searched for a place to build the city. He came to lay the foundation, and water was rising from the depths and did not allow him to lay the foundation. He sought to lay the foundation again in a different place, and the water would overturn it. [He kept looking] until he came to a certain place and found there an enormous rock. He said: Here, I will establish the city, upon these rocks. So was the world originally only water mixed with water. God sought to establish worlds, but the [presence of the] wicked did not allow it. What is written regarding the generation of Enosh? “Then invoking the name of the Lord began” (Genesis 4:26). (This is an unconventional reading of the verse. The verse is usually understood as a positive assertion of the beginning of religious life. The midrash, following Bereshit Rabba 23:7, reads it as negative, as the beginning of human disrespect for the Divine.) Water rose and inundated them, as it is stated: “Who made Ash, Kesil and Kima…” (Job 9:9). (These are usually identified as the constellations Ursa Major, Orion, and the Pleiades. This is perhaps based on the legend that God caused the Flood by removing two stars from the constellation of Pleiades and stopped the rain by taking two stars from Ursa to replace them (Berakhot 59a). Alternatively, the text should be emended to say just Kima and Kesil, and the reference is to Amos 5:8 where the verse refers to flooding: “He made Kima and Kesil…calls the waters of the sea and pours them upon the face of the earth; the Lord is His name.”) Likewise, the generation of the Flood was wicked; what is written about them? “Who say to God: Leave us” (Job 22:17). The water rose and did not enable them to lay a foundation upon it, as it is stated: “Their foundation poured like a river” (Job 22:16). And it is written: “On that day, all the fountains of the great depths were breached” (Genesis 7:11). When the patriarchs came and exhibited merit, the Holy One blessed be He said: Upon these I will establish the world, as it is stated: “For the pillars of the earth are the Lord’s, and He set the world upon them” (I Samuel 2:8). That is why it is written: “For from the top of the rocks I see him.” “Behold [hen], a people that will dwell alone” (Numbers 23:9) – what is hen [heh nun]? All the letters can be paired other than these two. How so? Alef tet are ten; bet ḥet are ten; gimmel zayin are ten; dalet vav are ten; heh remains by itself. (Each letter has a numerical value, in order: alef = 1, bet = 2, etc. From yod, they are multiples of ten: yod = 10, kaf = 20, etc. The last four letters of the alphabet are multiples of one hundred: kof = 100, resh = 200, etc. ) Likewise, the letter nun does not have a pairing; yod tzadi are one hundred; kaf peh are one hundred; lamed ayin are one hundred; mem samekh are one hundred; nun remains by itself. The Holy One blessed be He said: Just as these letters cannot be paired with other letters, but are by themselves, so too, Israel cannot cleave to all the ancient worshippers of stars and constellations; rather, they are by themselves. Even when an enemy decrees against them to desecrate Shabbat, to abolish circumcision, or to worship idols, they are killed and do not assimilate among them, as it is stated: “Behold, a people that will dwell alone and will not be reckoned among the nations” (Numbers 23:9). And what do I do to every foe or enemy that will makes a decree against them? I will kill him, as it is stated: “Behold, a people that will rise like a lion” (Numbers 23:24). From here you learn: You find that Amalek came upon them and they killed them, as it is stated: “Joshua weakened Amalek and his people by sword” (Exodus 17:13). Sisera came and they killed him, as it is stated: “The Lord confounded Sisera” (Judges 4:15), and likewise all their enemies. Likewise, when Israel emerged from Egypt, the Holy One blessed be He said to them: “And you shall not emerge [each from the entrance of his house until morning]” (Exodus 12:22). They were in their houses, and He was killing their enemies, as it is stated: “And the Lord will pass to smite Egypt” (Exodus 12:23) – that is what is written: “Behold, a people that will rise like a lion.” That is why the Holy One blessed be He said: Since I performed miracles for you during this month, you too shall render it the first month, as it is stated: “This month shall be for you the first of months.”
Another matter, “then Moses…sang” – that is what is written: “They believed in His words, they sang His praise” (Psalms 106:12). Rabbi Abahu said: Although it is written that they already believed while they were in Egypt, as it is stated: “The people believed” (Exodus 4:31), they subsequently did not believe, as it is stated: “Our ancestors in Egypt did not comprehend Your wonders” (Psalms 106:7). When they came to the sea and saw the might of the Holy One blessed be He, how He administers justice to the wicked, as you say: “My hand grasps judgment” (Deuteronomy 32:41), and He sunk the Egyptians in the sea, immediately: “They believed in God” (Exodus 14:31). Due to that belief, the Divine Spirit rested upon them and they sang a song. That is what is written: “Then [az] Moses and the children of Israel sang.” Az means nothing other than faith, as it is stated: “It was from when [me’az] he appointed him in his house” (Genesis 39:5), and it is written: “Everything he had he placed in his hands” (Genesis 39:4). (When Potiphar trusted Joseph fully and placed him in charge of his entire household, the verse uses the word az in stating that Potiphar appointed Joseph in his house. ) That is: “They believed in His words, they sang His praise.”
Another matter, “then Moses…sang” – that is what is written: “She opens her mouth with wisdom and the teaching of kindness is on her tongue” (Proverbs 31:26). From the day that the Holy One blessed be He created the world until Israel stood at the sea, we do not find a person who sang a song to the Holy One blessed be He other than Israel. He created Adam, the first man, and he did not recite song. He rescued Abraham from the fiery furnace and from the kings, and he did not recite song. Likewise, [He rescued] Isaac from the knife and he did not recite song. Likewise, [He rescued] Jacob from the angel, from Esau, and from the residents of Shekhem, and he did not recite song. When Israel came to the sea and it was split for them, they immediately sang a song before the Holy One blessed be He, as it is stated: “Then Moses and the children of Israel sang.” That is, “she opens her mouth with wisdom.” The Holy One blessed be He said: “I have been waiting for [people such as] these [to recite song].” Az means nothing other than rejoicing, as it is stated: “Then [az] our mouth will be filled with laughter” (Psalms 126:2). Rabbi Yehuda ben Pazi said: What did Israel see, that led them to recite song with az? They said: ‘Initially, this sea was dry land, and the generation of Enosh arose and incensed Him with az, as it is stated: “Then [az] they began profaning the name of the Lord” (Genesis 4:26). The Holy One blessed be He rendered it [dry land] sea and exacted retribution against them, as it is stated: “Who calls the waters of the sea and pours them on the face of the earth” (Amos 5:8; 9:6). Now it was sea, and it was transformed to dry land on our behalf, as it is stated: “The children of Israel went on dry land in the midst of the sea” (Exodus 14:29). We will laud him with az because he transformed the sea into dry land; that is, “then Moses and the children of Israel sang.” Az means nothing other than security, as it is stated: “Then [az] you shall walk on your path securely” (Proverbs 3:23).
R. Yossi says: Why are they called "elohim" ("gods")? So as not to leave an opening for future generations to say: If they (their idols) were called by His name ("Elokim"), they would have been effective. And when were they called by His name? In the days of the generation of Enosh, of which it is written (Bereshith 4:26) "And to Sheth, too, there was born a son, and he called his name Enosh. Then they began to call (artifacts) by the name of the L-rd."
And know that when the listener concedes to the evil speech, his lot and measured portion (a scriptural expression [in Jeremiah 13:25], “This shall be your lot, your measured portion”) is with the one who speaks evil speech. For they will surely say, “See, the listeners accepted the thing, and that is a sign that the thing is really true. Even if the listener tilted [his] ear and made himself appear to be listening and believing these words in front of people, this also helps the evil, causes a disgrace to [the subject of the talk], and strengthens the hands of the one who brings his evil speech against people. And King Solomon, peace be upon him, said (Proverbs 25:23), “A north wind tehollel rain, and a raging face, a hidden tongue.” Its explanation is, just like a north wind scatters the clouds and prevents the rain, so does a raging face stop evil speech. For when the speaker sees the face of the listener enraged, he will stop the voice of his raining words. But if he sees that the listener is listening to him, he will not stop his mouth from his lies; and tomorrow will be like today. For he will repeat his stupidity, to always speak false speech; and his tongue will follow the rain of his falsehoods. Tehollel is from the expression challilah (forbid or prevent). And likewise (Numbers 30:3), “he shall not annul (yechal) his word”; and also (Genesis 4:26), “it was then huchal to call,” [which means] it was then prevented.
Chazal have said (Reishith Chochmah, Sha'ar Ha'anavah 4): "In three instances the Holy One Blessed be He overlooked idol worship; but He did not overlook machloketh. First, in the generation of Enosh, when men began to serve idols, as it is written: 'Then they began to call [idols] in the name of the L-rd.' But, because there was peace among them, the Holy One Blessed be He allowed them a hiatus. In the generation of the flood, however, because there was machloketh among them, so that they stole and plundered from each other, the Holy One Blessed be He did not relent, as it is written (Ibid. 6:"13): 'Because the earth was filled with violence by them, etc.' Second, in the generation of the desert when the Jews came to make the golden calf, the Holy One Blessed be He forgave them; but when they lapsed into machloketh, the Holy One Blessed be He did not overlook it. For wherever you find 'and they protested' [vayalinu] of machloketh, you find a great smiting, the most extreme instance being the Korach rebellion. Third, the image of Micah. Because there was peace among them, they were given a grace period, as it is written (Judges 18:30): 'And the children of Dan set up the image; and Yehonathan, the son of Menasheh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.' But when the tribes contended with the tribes of Judah and Benjamin, and there was no peace among them, they became scourges to each other. When the one sinned, the Holy One Blessed be He would bring the other upon him and exact payment from him, as it is written (II Chronicles 13:17): 'And Aviyya and his people slew them with a great slaughter, so there fell slain of Israel five hundred thousand chosen men.' And when the tribes of Judah and Benjamin sinned, the ten tribes came and exacted punishment of them, as it is written (Ibid. 28:6): 'For Pekach, the son of Remalyahu, slew in Judah a hundred and twenty thousand in one day.'" We are hereby taught that men of machloketh become instruments of destruction, one to the other.
We must appreciate that when G–d created different worlds, He named, i.e. formed and defined them by means of a combination of the letters of the alphabet. Our sages say that Betzalel understood the mystery of the combinations of all of these letters which make up the names [definitions] of all things found in this world (Berachot 55 based on the word שם in Exodus 35,30). Early man, who was still בצלם אלוקים, was still able to understand the significance of the names of G–d, and used these names to serve Him in holiness and love in order to cleave to Him. This condition came to an end with the generation of Enosh, as we have explained earlier based on Bereshit Rabbah. When we read in Genesis 4,26 that during the lifetime of Enosh אז הוחל לקרא בשם ה', "then one began to profane the name of the Lord," the meaning is that people no longer used His Name in holiness but desecrated it. The expression הוחל indicates something that is profane, חולין. This situation continued until the advent of the deluge. When the Torah speaks about המה הגבורים אשר היו מעולם אנשי השם, "they were the heroes of old, men of the "Name" (Genesis 6,4), this means that these people used the name of G–d to manipulate the universe, as described in the Zohar, Sullam edition page 209. The expression אנשי השם in Genesis, and the expression ויקוב את השם in Leviticus 24,11, where the Torah refers to the blasphemer, suggests a similar misuse of the Holy Name of G–d in both instances. It was the ability of these people to use G–d's name in order to manipulate it that made them disregard the warnings of an impending deluge. All this is described at greater length in the Zohar. We find that the people of Jerusalem are described by the prophet Ezekiel 12,19 as also having displayed misplaced optimism concerning the prophecies of doom by Jeremiah. The people's very knowledge of G–d's name was what misled them. This is the justification for the reference in Ezekiel to these people as "dwellers in ruins" when in fact they were still dwelling in Jerusalem.
אלהים אחרים, “other deities,” This translation is incorrect. The correct translation is: “deities worshipped by others.” If they are so useless why do they have the title: “deity?” According to Rabbi Yossi in the Mechilta chapter 6 on this verse, (a dissenting voice there) explains the need for G-d to say: לא יהיה לכם אלוהים אחרים, as follows: He said it so that the gentiles would not have a pretext to say that if these “deities” had been called by their individual names in the Torah, instead of simply “non gods,” this would be proof that G-d had had need of them for some purpose at some time. [There had indeed been a time when man had referred to such “deities” by the same title as G-d; this happened during the generation of Enosh, a grandson of Adam, when the Torah in Genesis 4,26, reported: 'אז הוחל לקרא בשם ה, “at that time some people called (other forces) by the name that had been reserved until then for G-d.” When that happened, one third of the earth’s landmass was flooded by the oceans rising, a mini-deluge as a warning to mankind. Ed.]
A kabbalistic approach to the meaning of the words “let us make a name for ourselves.” Fundamentally, their sin was the same as that of their forefather Adam who had become guilty of what our sages called קצץ בנטיעות, the heresy practiced by Enosh (4,26). The word הוחל in that verse needs to be translated as “was desecrated.” Here too the words וזה החלם לעשות have to be understood in that same vein, i.e. “and now they committed a desecration.” Another way of understanding the same word is to derive it from ,תחלה “beginning;” in that case the correct translation would be “and this is what they commenced to do!” However, the words must not be detached from their plain meaning. The common denominator between these two explanations is that these people undertook something which, if left unchecked, would result in the end of mankind. This is the deeper meaning of the expression קצץ בנטיעות, “cut off the saplings at their very roots” (figuratively speaking). The reason the Torah uses the word וזה “and this,” is that this word is related to שם i.e. ונעשה לנו שם, “let us make a name for ourselves.” The word שם in this instance is a reference to the highest emanation [the one known in modern kabbalistic literature as כתר. Ed.] They wanted to conquer the highest regions of heaven. They were under the mistaken impression that that emanation is the absolute highest level of “heaven,” i.e. celestial force, which exists. This very mistaken belief undermines the true faith and is equivalent to someone being מקצץ בנטיעות. Considering all this, the Torah had said previously (11,2) ויהי בנסעם מקדם, “it was when they departed from the One called Kedem, i.e. from the Creator who preceded all” (compare Bereshit Rabbah 38,7). The Torah did want us to know that basically, their sin was of the same category as that of the first man. This is why the Torah refers to the people in this paragraph as בני האדם, “Adam’s sons”, to hint that what they did paralleled what Adam had done.
The Mechilta also mentions that the word אז is sometimes used in the future tense and sometimes in the past tense. Examples of the word occurring in the past tense are Genesis 4,26, Exodus 4,26, Numbers 21,17, Joshua 10,12 and others. At the same time there are numerous examples of the word אז referring to future events such as in Isaiah 60,5 אז תראי ונהרת, Isaiah 58,8 אז יבקע כשחר אורך, Isaiah 35,6 אז ידלג כאיל and many others. Moses reasoned that since he had used the word אזwhen he had criticised G’d’s apparent indifference to Pharaoh’s additional decrees worsening the condition of the Jewish slaves (Exodus 4,10), it was now up to him to make amends by using the same word in exalting Him. The word אז, i.e. 1+7, is an allusion to the Unique One who reigns supreme above the seven heavens. According to a Midrash Tanchuma on Genesis 4,26 the Israelites reasoned that seeing that word had been used when G’d punished mankind for the first time collectively when He caused one third of the dry land mass to be inundated in response to the idolatry introduced by the generation of Enosh, it was appropriate to use the same word at a time when G’d’s sovereignty on earth had been demonstrated by means of the water which had been made to retreat even from its own habitat. The words משה ובני ישראל לאמור, teach that Moses and the Children of Israel had the good fortune to personally use this formula of exalting G’d, i.e. praising the attribute called זאת לה'. This was like the bride who applauds her husband the King and says: שיר השירים אשר לשלמה. [This mystical approach is based on the apparent redundancy otherwise of the extra words את השירה הזאת. Ed.] The author promises to deal with this in greater detail in Numbers 21,19.
AND G-D BLESSED THE SEVENTH DAY AND HE SANCTIFIED IT. He blessed it through the Manna. [On all other days of the week there fell one portion per person, whereas on the sixth day — the eve of the Sabbath — a double portion fell.] And He sanctified it through the Manna [by not having it fall on the Sabbath]. And the verse is written here with reference to the future. Thus are the words of Rabbeinu Shlomo [Rashi] as quoted from Bereshith Rabbah. (11:2.) In the name of the Gaon Rav Saadia (Mentioned in Ibn Ezra here.) they have said that the blessing and sanctification refer to those who observe the Sabbath, meaning that they will be blessed and sanctified. However, from the intimation of the verse it does not appear that it refers to something which will happen in the future. And Rabbi Abraham ibn Ezra said that the blessing signifies additional well-being, that on the seventh day there is a renewal of procreative strength in the body, and in the soul, a greater capacity in the functioning of the reasoning power. And He sanctified it by not working on it as He did on the other days. Now Ibn Ezra’s interpretation is correct to those who believe in it for this additional well-being he speaks of is not perceptible to human senses. The truth is that the blessing on the Sabbath day is the fountain of blessings and constitutes the foundation of the world. And He sanctified it that it draw its sanctity from the Sanctuary on high. If you will understand this comment of mine you will grasp what the Rabbis have said in Bereshith Rabbah (11:9.) concerning the Sabbath: [“Why did He bless the Sabbath? It is] because it has no partner,” (“Because it has no…” (l’phi sh’e) is a direct quote from the Midrash there. (See Theodore’s ed. of Bereshith Rabbah, p. 95, variants.) In the printed edition of the Midrash, the word l’phi (because) is missing.) and that which they have further related [that G-d said to the Sabbath]: “The congregation of Israel will be thy partner.” And then you will comprehend that on the Sabbath there is truly an extra soul.
WHICH G-D IN CREATING HAD MADE. The work which should have been done on the Sabbath, He did in the double work which He executed on the sixth day, as it is explained in Bereshith Rabbah. (11:10.) So says Rashi. Rabbi Abraham ibn Ezra, however, explained simply that His work refers to the roots of all species to which He gave the power to make [i.e., to produce] after their own kind. [Thus the verse would translate: which G-d had created in order to make it.] To me, the explanation appears to be that He rested from all His work which He created out of nothing; to make from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word la’asoth (to make) is connected with the expression above in the verse, that in it He rested from all His work which He created from making, [thus making the word la’asoth to be understood as mila’asoth (from making)]. So also are the verses: Until he ceased ‘lispor’ (Genesis 41:49.) (to count), which means milispor (until he left off counting); And they ceased ‘livnoth’ (to build) the city, (Ibid., 11:8.) which means milivnoth; Take heed to yourselves, that ye go not up into the mount; (Exodus 19:12. Aloth (going up) should be understood as me’aloth (from going up).) And they departed not ‘mitzvath’ (the commandment of the king, (II Chronicles 8:15.) which should be understood as mimitzvath (from the commandment); and thus in many other cases. Know that in the word la’asoth (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said: (Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides.) “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said: (Avodah Zarah 9a.) “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world (Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.”) and who recognized his Creator. Perhaps Enosh did not worship idols (See further, 4:26, Rashi.) until the death of the first man. On the second day G-d said, ‘Let there be a firmament… and let it divide,’ (Above, 1:6.) for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones — (See Note 225 above.) were separated from the wicked, who were punished in water. On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old, (In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old.) for then he began to call the name of the Eternal. A righteous shoot (Jeremiah 23:5.) did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: And the souls that they had gotten in Haran (Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.)) — and he commanded his household and his children after him, and they shall keep the way of the Eternal, to do righteousness and judgment. (Ibid., 18:19.) This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed. Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day. On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” the children of Israel had light, (Exodus 10:23.) for the glory of the Eternal filled the house of the Eternal, (I Kings 8:11.) and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog. (So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a).) And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed. On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag, (Habakkuk 1:14-15.) and no one seeks the Eternal. On the sixth day in the morning, G-d said: ‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’ (Above 1:24.) Their creation took place before sunrise, even as it is written, The sun ariseth, they withdraw, and crouch in their dens. (Psalms 104:22.) Then man was created in the image of G-d, and this is the time of his dominion, as it is written, Man goeth forth unto his work and to his labor until the evening. (Ibid., Verse 23.) All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms that knew not the Eternal, (Judges 2:10.) will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day (In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day.) — the redeemer will come, as it is said concerning him, And his throne is as the sun before Me. (Psalms 89:37.) This is the son of David, who was formed in the image of G-d, as it is written, And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom. (Daniel 7:13-14.,) This will take place one hundred eighteen years after the completion of five thousand years, (This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter.) that the word of the Eternal by the mouth of Daniel might be accomplished: (See Ezra 1:1.) And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days. (Daniel 12:11. Yamim here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse.) It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, dreadful and terrible, and strong exceedingly, (Ibid., 7:7. Ramban refers here to rise of Islam.) and approaching the truth more than the preceding ones. The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.” (Tamid VII, 4.) And may G-d guard us during all the days and set our portion with His servants, the blameless ones.
Genesis 4:17-26
From whole stories the text turns to several brief accounts, some of which are clearly fragments. The first of these deals with origins: of cities, of certain crafts, and of worship. The former two are associated (perhaps negatively) with Kayin s line. The only personality in these texts about whom we learn anything is Lemekh—and his “saying” (vv.23–24) seems hopelessly obscure. Some interpreters have understood it as a challenge to God, and thus believe that it has been included here as an example of the wickedness typical of the generations that preceded the Flood. The names of Adam and Havva’s son and grandson (vv.25–26) are sad reminders of Hevel’s death—a personal touch in an otherwise prosaic section of narrative.
אז ישיר, “Then Moses sang, etc.” According to Bereshit Rabbah the Torah introduced the subject of man committing idolatry (Enosh) with the word אז (Genesis 4,26) and according to tradition G’d reacted with flooding one third of the surface of the earth. Moses, as an act of restoring G’d’s glory therefore commenced his song with the word אז, seeing this time the drowning of part of mankind had worked for the benefit of the Jewish people. Another reason why he may have commenced his song with the word אז is because he himself had challenged G’d’s masterminding the history of His people by claiming thatמאז באתי אל פרעה, “ever since I came to Pharaoh (in Your name to lighten the burden of the Jewish people) he has made their burden harsher, etc”. (Exodus 5,23) It was Moses’ way of apologizing for having been too rash in criticizing G’d’s ways.
[138] Having shown, then, as far as in us lay, citing in the person of Moses a most truthful witness, that joy is peculiar to the wise man, let us show in the next place that hope is so also, calling in the same witness as before. For the son of Seth named Enos, which means “man” [was distinguished by] hope. “This man,” it says, “first hoped to call on the name of the Lord God” (Gen. 4:26). It is a sound statement. For what could be found more in keeping with one who is truly a man than a hope and expectation of obtaining good things from the only bountiful God? This is, to tell the truth, men’s only birth in the strict sense, since those who do not set their hope on God have no part in a rational nature.
Why Enos, the son of Seth, hoped to call upon the name of the Lord God? (Genesis 4:26).
Why Enos, the son of Seth, hoped to call upon the name of the Lord God? (Genesis 4:26). The name Enos is interpreted "man;" and it is received as meaning, not the whole of the combined man, but as the rational part of the soul, namely, the intellect, to which it is peculiarly becoming to hope, for irrational animals are devoid of hope; but hope is a sort of presage of joy, and before joy there is an expectation of good things.
Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: With regard to anyone who observes Shabbat in accordance with its halakhot, even if he worships idolatry as in the generation of Enosh, God forgives him his sins, as it is stated: “Fortunate is the man [enosh] who does this and the person who holds strong to it, one who guards the Shabbat from desecrating it [meḥallelo], and guards his hand from doing any evil” (Isaiah 56:2). Do not read it as: From desecrating it [meḥallelo], but rather: He is forgiven [maḥul lo]. With regard to the generation of Enosh it is written: “And to Seth, to him also there was born a son; and he called his name Enosh. Then they began [huḥal] to call upon the Name of God” (Genesis 4:26), meaning to desecrate [leḥallel] His name.
For then I will make the peoples pure of speech, (I will make the peoples pure of speech Thus reversing the primeval confounding of speech in Babel; cf. Abravanel and Gen. 11.9.) So that they all invoke GOD by name And render service with one accord. (accord Lit. “back,” i.e., like working animals.)
To Sheis also was born a son, and he named him Enosh. Then men began to call [idols] [men stopped praying] by the name Adonoy.
And to Sheth also was born a son, and he called his name Enosh. That was the generation in whose days they began to err, and to make themselves idols, and surnamed their idols by the name of the Word of the Lord.
| זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ׃ | 1 R | This is the record of Adam’s line.—When God created humankind, it was made in the likeness of God; |
... In every generation, the scholars (of that generation) are making up [alternative translation: are finishing, or filling up] the Torah, because the Torah is being interpreted in every generations according to the needs of that generation And according to the source of their souls - so is God enlightening the eyes of the wise people of that generation, in Its holy Torah. And whoever denies that, it is as if they deny/do not believe in in the Torah, heaven forbid. (Translation by Abby Stein)
“This is the book of the generations of man, in the day that God created man, in His image [D’mut] …” (Bereshit, 5:1) The secret of the matter of tselem (form) and d’mut (image). Tselem means the body of life without any expansion, like an infant, immediately when he is born, at the first moment he is called tselem. Afterwards his desires begin to expand. For instance, his appetite for food causes him to eat, thus growing and expand until he is large in both thickness and stature. This kind of expansion is called d’mut. And so it is in the soul, that the first drop of Torah that enters into man is called tselem, and the desire with which he yearns for the Torah is called d’mut, for by means of this desire he continually adds more and more to his study of the Torah. This is why it says, “On the day that God created man, in the d’mut of God He created him,” telling us that the main point in creating man was in order that he have an ever greater desire for the Torah. This is the meaning of the statement of our sages (Berachot, 7b), “the service of the Torah is greater than its study,” for the service of the Torah is called the desire. And this is also the meaning of “the book of the generations of man,” where if man merits being both the tselem and the d’mut, he will then constantly see renewal of the Torah, enjoying many years and generations, and the length of days.
As a rule, the essence of hasidism is not inscribed in a book, but rather in the hasidim themselves, in the sense of “This is the book of man’s lineage.” (Genesis 5:1. JPS translates “This is the record of Adam’s line.” R. Shapiro interprets the verse along the lines of “Man’s life and legacy is a book.”) The person(s)—the hasidim—are the text(s) of hasidism : their travels and work on themselves and their emotions, how they worked to reach each ‘line of light’ and vitality in fulfilling the commandments and in prayer and the various levels of hasidism, and how they experienced themselves at each point. Only a bit of this is recorded in the holy books, and even that which is written is not organized as a ‘Shulkhan Arukh’ [Code of Jewish Law] with straightforward commandments so that a hasid might follow them all proceeding from strength to strength, first one then the next, and with alternative directives if one piece of advice doesn’t work, and highlighting pitfalls if one does arise to a certain level, etc… This is on account of the aforementioned point, that the essential locus and story of hasidism inheres in the very selfhood of the hasidim. It is not written in some book how one who wants to be a hasid should practice, because each avreikh who joins the hasidim in their physical and spiritual work on themselves, under the guidance of their rebbe, becomes a hasid.
Those who author holy works should carefully weigh the contents of their work to see that there is sufficient material for a book. For the value of any book comes only from those parts that were written through a “binding of souls,” as in, “This is the book of the lineage of man” (Genesis 5:1). If but a minimum of the book was written through such binding, it is not worthy of publication.
When a great book appears in the world, it causes barren women to be remembered by God. This is alluded to in the verse, “This is the book of the lineage of man” (Genesis 5:1).
God began to shine the words of Torah to man from the very day he was created. This is because the God created the world with the Torah. (Referring to the famous statement in the Zohar and the Midrash, that “God looked into the Torah, and created the world.” Since man was created through the vehicle of the very letters of the Torah, he was illuminated with the very knowledge with which he was created, and which consitutes the root of his life.) Consider the following passages in the Zohar: (The following passages all relate that from the very creation of Adam, God gave man a book of rules and meditations through which he could live a just life and come to a knowledge of his Creator.) And Rabbi Abba said, “We know that a book descended to Adam HaRishon, and through it he knew and understood the supernal wisdom. This book reached the, ‘bnei Elohim,’ (See Bereshit, 6:2.) who were the sages of the generation, and whoever else was worthy of looking into it. In this way they arrived at the knowledge of supernal wisdom … Similarly, it is taught that Hanokh had a book, and this book was from the place of the book of the Generations of Man.” (See Bereshit, 5:1.) (Zohar, Bereshit, 37b): We have already explained that when Adam was in the Garden of Eden God sent him a book through Raziel, the holy angel in charge of the mysteries of the holy supernal ones. Supernal impressions were imprinted in this book, holy wisdom, and seventy-two kinds of wisdom were explained in three hundred and seventy engravings of supernal mysteries. He left this book to his son Shet and all his descendants until it reached Avraham. By means of it, Avraham knew how to gaze upon the Glory of his Master. This has been explained. Similarly, Adam gave a book to his son Hanokh, from which he looked upon the supernal Glory.”(Zohar, Bereshit, 55b) Come and see! From his childhood, Noah saw the actions of man and how they sinned against the Holy One, blessed be He. So he hid himself, and occupied himself with the service of his Master … If you ask, what book did he use to contemplate Divine service? He studied the book of Adam and the book of Hanokh in order to know how to serve his Master. (Zohar, Bereshit, 58b) Rabbi Shimon said, if I had been alive at the time when the Holy One, blessed be He, gave the book to Hanokh and to Adam, I would have made great efforts that they not become accessible to people. (Zohar, Noah, 78b)
זה ספר תולדות אדם, “this is the book recording the history of mankind;” the Torah refers to the history of the strain of human beings that survived the deluge, i.e. the descendants of Sheth, through Noach and his children. It therefore commences once more with the founding member of mankind, Adam.
זה ספר תולדת אדם, “this is the book of the history of mankind.” G–d even gave Adam an outline of the family trees of future generations. Some of this is reflected by the interpretations given by famous sages to the verse in Leviticus 19,18: ואהבת לרעך כמוך, (normally translated as “love your fellow man as yourself). In Torat Kohanim Rabbi Akiva is quoted as saying that that verse teaches us “a great rule, an all inclusive concept,” (a variation of Hillel who summed up the essence of Judaism as don’t do to others what you would not have do them to you.) Ben Azzai understands the words as applying to the end of the verse, i.e. אני ה', “I am the Lord,” a reminder that all human beings have been created in the image of the Lord, so that no race can feel superior to another race, [regardless of the colour of their skin. Ed.] He applies the verse even to people who due to their humility have a low esteem of their own value as not being allowed to forget that we are all descended from the same origin. Everyone must respect his fellow man’s dignity and honour, regardless of how unassuming he himself happens to be. He must look at the likeness of his fellow man seeing that he cannot look at himself objectively. [We are not speaking of mirror images. Ed.] It follows that our verse is more far-reaching in meaning than the verse quoted from the Book of Leviticus.
The happenings of one's life are called "generations" in several places. But in this place it is different, for it is written, " this Book". The meaning is that the verse is recounting how it was with him at the moment he was born and on that same day, and the changes that befell him from the moment he was born until the end of the day are like an entire book, for such changes as these [normally] take many years. All of this comes to teach us wisdom - how it is that a person can become corrupted in just a single day. And such we find stated in the Torat Kohanim Parshat Kedoshim, wherein Ben Azzai states that this verse is the major principle of the Torah.
THIS IS THE BOOK OF THE GENERATIONS OF ADAM. The children and grandchildren that he begot. (Toledot (generations) comes from the root yod, lamed, dalet. In the hifil it means to give birth to.) Adam and only Adam had no human parents, for he was created by God in the likeness of God. (I.E. explains that in the likeness of God made He him (Adam) indicates that in contrast to his descendants Adam had no human parents but was created directly by God.)
זה ספר תולדות אדם. This is the book (record) of Adam's descendants. The Torah uses the word ספר to allude to a story, סיפור. Which story is meant? Why does the Torah give the impression that the דמות אלוקים, the likeness of G'd that man was created in, existed only on the day he was created? Besides, seeing that the Torah had already mentioned this distinction of man when it first reported his creation, why did the Torah repeat it here once more? Why did the Torah repeat once more that man was created male and female? Why did the Torah repeat the words ביום הבראם, "on the day they were created," at the end of the verse?
The Torah wished to demonstrate that all of G'd's ways are designed to ensure that life continues. When the Torah recorded some history for both obvious and hidden reasons, it became necessary to mention the death of Adam and his descendants. G'd began the report by stressing that as far as He was concerned none of this tragedy needed to have happened. People should not accuse G'd as having toyed with creating living beings only in order to destroy them whenever He felt like it. After all, why would G'd bother to create at all if not for the benefit of His creatures? This being the case, why would He destroy the very finest of His products? G'd therefore wanted to go on record that if the descendants of Adam were mostly doomed it was because of their תולדות their own developments, i.e. their own inadequacies, not G'd's. The word תולדות then predominantly refers to man's deeds. Rashi has already told us in connection with Genesis 6,9: אלה תולדות נח, נח, that the principal descendants of the righteous are their good deeds. In our verse the Torah stresses the reverse. When G'd created man He created him in G'd's likeness. His תולדות, developments, however, all tended to run counter to G'd's will. Ever since the day he was created man developed away from G'd's likeness. David expressed this more eloquently when he paraphrased G'd as saying (Psalms 82,6-7) "I had taken you for divine beings…but you shall die as humans."
The reason the Torah repeats that man was created both male and female is to make it clear that though Eve became a separate person only subsequently, the דמות אלוקים, the likeness of G'd, applied to her just as much as it did to Adam. At the same time the Torah wanted to stress an essential difference between G'd and man. Whereas G'd does not procreate, man and woman, though G'd-like in some respects, were meant to procreate. The Torah continues to repeat that G'd had blessed mankind and called their combined name ADAM, to show that He had equipped man with all the advantages possible. Having repeated all this information, the Torah then reports the lifespan of Adam and subseqent generations. Their deaths were due to their own actions.
ספר תולדות אדם, “the book relating the descendants of man.” According to Nachmanides this is an allusion to the entire Torah which is perceived as the ספר תולדות אדם. If it were not so, the Torah should not have used the expression ספר, “book,” but should simply have written אלה תולדות אדם, just as we find in Genesis 25,12 when the descendants of Ishmael are enumerated, or in Genesis 25,19 where the descendants of Yitzchak are listed. Maybe the meaning of the word ספר in this instance is חכמה, “wisdom,” just as we find it in the ספר יצירה where the expression is ספר וספור as we already mentioned on a previous occasion. The “wisdom” referred to is not ordinary human wisdom but celestial wisdom, a wisdom which would have been man’s had he not sinned. The thrust of our verse then would be: “this book contains the wisdom which should have been an integral part of every human being.” The true descendants of man are not his biological children but his accomplishments in the field of Torah knowledge. The tasks that need to be performed on earth which require a human population could be carried out by someone other than man if need be. This is what Ben Azzai had in mind when he explained that he would not preoccupy himself with marrying and begetting children as his longing was concentrated solely on Torah (Yevamot 63). The complete verse therefore means: “for this book which represents the celestial wisdom, something that ought to belong to every human being seeing he had been created בדמות אלוקים עשה אותו, in the likeness of G’d He made him on the very day that G’d created man.” You will now understand why the Torah saw fit to mention the word אדם twice in this verse.
זה ספר, the word ספר here does not mean “book,” but is derived from the verb ספור, “to count.” The Torah introduces an account of events, providing numbers in order to make these events more intelligible. The objective is to provide us with the knowledge of how many years elapsed from the creation of Adam to the deluge. Kayin and Hevel are not mentioned again. Hevel is not mentioned seeing he left no offspring, whereas Kayin is not mentioned because none of his offspring survived the deluge. Mankind is therefore traced back only to Sheth. ביום ברא אלוקים אדם בדמות אלוקים עשה אותו, the Torah reminds us that on the day G’d created man He made him possessing divine qualities like the angels, i.e. He implanted in man a soul of celestial proportions. If man degraded himself by not observing his Creator’s commandments, the blame cannot be laid at the doorstep of his Creator. The emphasis on man being created male and female (verse 2) is to allude to the fact that the female had seduced Adam not to obey his Creator.
THIS IS THE BOOK OF THE GENERATIONS OF ADAM. These are the children He will mention in the chapter. (So Rashi and Ibn Ezra.) In my opinion, this alludes to the entire Torah, for the entire Torah is the book of the generations of Adam. Therefore, He says here “book” and does not say, “And these are the generations of Adam,” as He says in other places, e.g. And these are the generations of Ishmael; (Genesis 25:12.) And these are the generations of Isaac, (Ibid., Verse 19.) and so in all such cases.
זה ספר תולדות אדם THIS IS THE BOOK OF THE GENERATIONS OF ADAM — This is the record (or, enumeration) of the generations of Adam. There are however, many Midrashic observations on this verse
‘ביום ברא וגו IN THE DAY THAT [GOD] CREATED etc. — This states that on the day when he was created he begot progeny (Genesis Rabbah 24:7).
(1-2). זה ספר תולדת אדם. Dieser Satz, mit welchem eine neue Periode in der Erziehungsgeschichte der Menschheit eingeleitet wird, hat entschieden Ähnlichkeit mit jenem Satze אלה תולדות השמים והארץ בהבראם וגוי, mit welchem oben 2, 4. die Geschichte der Weltentwicklung eingeführt wurde. So wie dort gesagt wurde, daß alle folgenden Erscheinungen nichts als die natürlichen Entwicklungen des Himmels und der Erde seien, und sie alle ihren Grund בהבראם, in den Gesetzen haben, die der Schöpfer bei ihrer Entstehung schon in Himmel und Erde gelegt: so wird ein Ähnliches hier an der Spitze der Menschenentwicklung ausgesagt, daß alle die verschieden- artigsten Erscheinungen der Menschheit nichts als die natürlichen Entwicklungen des von Gott zu seinem ebenbildlichen Adam Geschaffenen seien. — סֵפֶר von ספר, zählen, d.i. zusammensummieren verschiedener Dinge unter einen Hauptbegriff. Möglich, daß ספר mit שבר verwandt ist, welches das Zerlegen eines Ganzen in einzelne Teile bedeutet, während ספר eben diese Einheiten wieder zusammenfasst. Vielleicht daher auch das Chaldäische שפר schön, d.i. die Einheit in der Mannigfaltigkeit. סַפֵר während ספר die Dinge nur nach ihrer äußerlichen Gleichartigkeit zusammenfasst, fasst סַפֵר sie nach ihrer innerlichen, kausalen Verknüpfung zusammen, also: pragmatisches Aufnehmen zusammengehörender Begebenheiten nach Ursache und Wirkung. Und ebenso ist סֵפֶר: eine einheitliche Zusammenstellung von Lehren etc. die in einem großen systematischen Zusammenhang zueinander stehen, so: ספר תורה. Hier steht סֵפֶר durch den trennenden Akzent absolut, also die Summe alles folgenden. Da es nicht זה הספר, sondern זה ספר heißt, so ist ספר allerdings stat. constr., aber nicht zu תולדות, sondern, wie häufig wo stat. constr. ohne beigefügten Genitiv steht, zu einem hinzugedachten Kollektivbegriff. Hier: aller ferneren Ereignisse etc. Diese ganze Menschengeschichte mit ihren tiefsten Tiefen und ihren höchsten Höhen, in und auf welchen sie uns die Menschheit zeigt, die mannigfaltigsten Erscheinungen, die in der Geschichte des Menschengeschlechts hervortreten, sie bilden ein Ganzes, es lebt und verwirklicht sich Ein Gedanke in ihnen, sie sind alle, trotz ihrer auffallenden Gegensätze, nichts als Entwicklungen des einen gottebenbildlichen Adam. Der Mensch könnte nicht "Adam" sein, wenn sich nicht alles dies aus ihm hätte entwickeln können. Soll er — durch seine Freiheit — mehr als Engel sein, so muß er auch eben durch diese Freiheit schlechter sein können — um mit den Menschen zu sprechen — als der Teufel. Die Möglichkeit der tiefsten Entartung war von vornherein im Adam vorgesehen. Nicht etwa ist Gott seine Welt, ist Gott seine Menschheit missraten. Alle jene Erscheinungen sind nichts als die eine große Entwicklung des Adam-Gedankens. Ist dies, so begreifen wir die Sätze: R. Akiba lehrte ואהבת לרעך כמוך, liebe deinen Nächsten wie dich selbst, sei ein כלל גדול בתורה, sei ein großer, umfassender Satz in der Lehre. Gibts ja auch im Grunde nur eine עברה: die Selbstsucht, den Egoismus. In dem Augenblick, in welchem der Mensch vollständig dem anderen dieselbe Stelle wie sich selbst einräumt und sich damit vollständig alles Egoismus entkleidet, hat er sich auf die Höhe des Standpunktes erhoben, von welchem aus alle seine Lebensaufgaben, alle מצות gelöst sein wollen. Ben Asai aber meinte, der Satz זה ספר תולדת אדם sei ein noch größerer, umfassenderer Satz. Hier ist eine noch viel größere, höhere Einheit des Menschengeschlechtes gegeben. Den größten Verbrecher, die größte Entartung, die größte Vertiefung, alle fasst dieser Satz als תולדת אדם, als Entwicklung aus dem einen gottebenbildlichen Adam ohne Unterschied zusammen in das große Weltbuch Gottes, in welchem Er die Menschheit verzeichnet. חסר ,תולדת, auch die mangelhaften Erzeugnisse der Menschheit doch תולדת אדם!
Also alle Menschen sind Menschen, das צלם אלקי׳ geht nie gänzlich verloren, dies ist die erste Wahrheit, die an der Spitze der Menschengeschichte steht.
Die zweite Wahrheit lautet: ביום ברא אלקי׳ אדם בדמות אלקי׳ עשה אתו, an dem Tage, als Gott den Menschen schuf, hat er ihn in Ähnlichkeit Gottes gebildet. Nicht der oft fast an Tierheit grenzende, geistig und sittlich beschränkte Zustand der Wilden, in dem man den "Naturzustand" der Menschen erblickt, ist der wirkliche Urzustand des Menschen; und nicht ist die Gottähnlichkeit etwas Übernatürliches, um dessentwillen etwa der Mensch seine natürlichen irdischen Verhältnisse aufgeben müßte, ist auch nicht etwas Unnatürliches, das dem Menschen etwa durch Kultur erst angebildet werden müsste; vielmehr ist jener geistig und sittlich beschränkte sogenannte "Naturzustand" eben das Unnatürliche, Entartete, zu dem der Mensch hinabsank, je mehr er den Namen ד׳ vergessen. Sein wahrer Naturzustand ist die Gottähnlichkeit, in seinem wahren Naturzustande ist er geistig wach und sittlich rein Gott ähnlich, es blüht um ihn die Erde als Paradies und er hört die Stimme Gottes wandelnd im Garten; denn "am Tage, als Gott den Menschen geschaffen hatte, da war er göttlich und rein und zu Gott aufstrebend".
Nicht umsonst stehen daher hier selbst nach dem sogenannten "Sündenfall", ja, nachdem die Zeit schon den Charakter אנוש trug, noch einmal alle jene Begriffe und Merkmale, an denen der Mensch als צלם אלקי׳ zu erkennen ist, und höchst bedeutsam heißt es ביום ברא אלקי׳ und nicht ברא ד׳, um eben die Gottähnlichkeit des Menschen so als in seiner Natur und mit derselben gegeben zu bezeichnen, zu lehren: daß wie der "Schöpfer" den Wurm zum Wurm, so habe er den Menschen zum Menschen geschaffen.
זכר ונקבה בראם. Es ist ebenso unwahr, daß die Teilung der Aufgabe zwischen Mann und Weib etwas Willkürliches sei. Von vornherein hat Gott den "Menschen" männlich und weiblich geschaffen, beide gleich göttlich, gleich würdig, keines Gott ebenbildlicher als das andere, beide gesegnet, beide zusammen: "Adam" ברכה und אדם, "Segen und Gott ähnliche, Gott nahe Humanität" das ist der natürliche Zustand des Menschen — עיקר שכינה בתחתונים — und die Rückkehr zu diesem Segen und dieser Gottesnähe, zu diesem "Naturzustand" aus der Entartung, ist das Ziel aller Menschengeschichte. —
זה ספר תולדות אדם, thus begins the story of human history, and events worth recording for all posterity.
בדמות אלוקים עשה אותו, a reference to man’s free will. It is in this respect that man is like G’d. This is why when different generations of man angered G’d they were punished, [i.e. they had not been programmed to do evil. Ed.]
That on the same day that he was created he begot. [Rashi knows this] because it is written, “This is the book of the generations of man on the day...” implying that on the day he was created he had offspring. Accordingly, “On the day,” is attached to “generations of man,” rather than to “He made him in the likeness of Hashem” which follows. For otherwise, why does it say, “On the day Elohim created?” The Torah should have simply written, “The generations of man, in the image of Hashem He made them,” and that would suffice. Perforce, “This is the book of the generations of man” refers back to (4:1), “The man knew his wife, Chavah” and she gave birth to Kayin and Hevel.
This is the book of the legacy of Adam. Although the Torah already discussed the events of Adam’s life, that was not a historical record with any chronological context. Until here, the Torah has presented fundamental paradigms: the Garden of Eden, the sin and its punishment, choosing evil, the first children, sibling rivalry, the first murder, and regret. This chapter provides a short survey of many generations, beginning with the dawn of human history. This process began on the day that God created man, in the likeness of God He made him. The uniqueness of man is that he was created in the likeness of God, and his history therefore merits special attention.
זה ספר תולדות אדם, “this is a record of human history.” This is a reference to the various children mentioned in the remainder of the chapter. Beyond this, it is reasonable to consider the entire Torah a record of mankind’s history (up to the end of Moses’ life) and this is the reason why the Torah here did not choose to write אלה תולדות אדם, as it did on other occasions.
Rabbinic tradition records a dialogue (Sifra, Kedoshim, 4:12.) between two teachers of the Mishnaic age. Each was asked to provide a statement of the “great principle” which underlay the Torah. Rabbi Akiva answered by citing the verse, “You shall love your neighbour as yourself.” (Leviticus 19:18.) Ben Azzai replied that there is a more fundamental principle: “When God created man, He made him in the likeness of God.” (Genesis 5:1.) In the terms we have been using, Akiva takes as his moral ultimate the complete extension of empathy involved in loving one’s neighbour as oneself. Ben Azzai rightly notes that though this may be the end of morality, it is nonetheless not its most basic proposition. Morality has boundaries, and they are set by the recognition that there are certain things one may not do to any human being, whether one loves him or hates him. In the Bible this is grounded in the ontological sanctity of humanity as the image of God. To which ancient rabbinic wisdom added the following comment: “When human beings create things in a single image, they are all alike. God makes humanity in a single image, yet each of them is unique.” (M. Sanhedrin 4:5.)
And you shall love your neighbor as yourself (Lev. 19:18): R. Akiva says, This is the greatest principle in the Torah. But Ben Azai says: This is the record of man’s generations (Gen. 5:1) – This is a greater principle. Sifra, Kedoshim Sec. 2
Know now, that all who come before HaShem-יהו״ה, blessed is He, to pray for children, direct their intentions to His qualities of victory-Netzach and majesty-Hod, thus drawing strength to His quality of Lordship-Adona”y-אדנ״י, since it is through them that all the hosts of the heavens and the earth are drawn forth, each according to its kind. It is from them that all influence is bestowed to each species, for each to grow according to its kind and substance. From them the power of growth to plants, trees and all fruit bearing trees is drawn, and from them the power to procreate and give forth offspring is drawn to all the generations of the world. The book of the generations of Adam (Genesis 5:1 (Sefer Toldot Adam-ספר תולדות אדם); Also see Zohar I 37b.) is tied to this place. It is from them that the power of growth is drawn to all growing things in the world, and to all living beings. This happens when victory-Netzach and majesty-Hod bond with foundation-Yesod.
This one was divided in its sides, male and female was arranged, Yud, Heh, Wav. Yud [is] male, Heh [is] female. Wav is written: "Male and female He created them, and He blessed them, and He named them Adam" [Genesis 5:1]. The image and the face of Adam sitting on the throne, and it is written (Ezekiel 1:26) "and on the image of the throne [was] the image as the appearance of Adam on it from above."
And these are the generations of Aaron and Moses on the day that God spoke to Moses on Mount Sinai (Numbers 3:1). Anyone with whom the Omnipresent engages to establish a nation or a family tree from him, the Omnipresent would also engage with him to write generations in his regard, as you find twelve instances of generations in the verses. The first: “These are the generations of the heavens and the earth” (Genesis 2:4); “this is the book of the generations of Adam” (Genesis 5:1); “these are the generations of Noah” (Genesis 6:9); “these are the generations of the sons of Noah” (Genesis 10:1): “these are the generations of Shem” (Genesis 11:10); “these are the generations of Teraḥ” (Genesis 11:27); “these are the generations of Ishmael” (Genesis 25:12); “Isaac” (Genesis 25:19); “Esau” (Genesis 36:1); “Jacob” (Genesis 37:2). These are ten generations with which the Holy One blessed be He engaged to create the world and to establish nations. And there are two people that the Omnipresent wrote their generationst, one for the royal dynasty and one for the priestly dynasty: “These are the generations of Peretz” (Ruth 4:18), to establish the royal dynasty from him, and “these are the generations of Aaron and Moses"(Numbers 3:1), for the priestly dynasty.
The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 (Toledot may be written in full form, with two vavs, but usually it is written missing one or both of the vavs.) except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective? (Specifically, “This is the book of the offspring [toledot] of Adam” (Genesis 5:1), where toledot is missing one vav.) Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. (The numerical value of vav is six.) They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “You alter his countenance and send him away” (Job 14:20). His life, from where is it derived? “For you are dust, [and to dust shall you return]” (Genesis 3:19). His stature, from where is it derived? It is as it is stated: “The man and his wife hid” (Genesis 3:8). Rabbi Abahu said: At that moment, the stature of Adam the first man was reduced and [he] became a [mere] hundred cubits. The produce of the earth and the fruit of the tree, from where is it derived? It is as it is stated: “Cursed is the ground on your account” (Genesis 3:17). As for the lights, Rabbi Shimon ben Rabbi Yehuda of Kefar Akko said in the name of Rabbi Meir: Although the lights were cursed on the day before Shabbat, (When Adam sinned.) they were stricken only at the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei said: Adam the first man, his glory did not spend the night with him. (It was removed from him on the day of his creation, before Shabbat.) What is his source? “Man [adam] will not go to rest in his splendor…” (Psalms 49:13). The Rabbis say: [His glory did spend the night with him; ] only at the conclusion of Shabbat was his radiance taken from him as He expelled him from the Garden of Eden. That is what is written: “He banished the man” (Genesis 3:24), and it is written: “You alter his countenance and send him away” (Job 14:20). Rabbi Yehuda bar Rabbi Simon said: By the light with which the world was created, Adam the first man could look out and see from one end of the world to the other. When the Holy One blessed be He looked ahead at the actions of the generation of Enosh, the actions of the generation of the Flood, and the actions of the generation of the Dispersion, [and saw] that they were corrupt, He arose and hid it away from them, as it is stated: “Their light will be withheld from the wicked” (Job 38:15). Why did He hide it away? The explanation is that he hid it away for the righteous in the future, as it is stated: “God saw that it [light] was good [tov]” (Genesis 1:4). Tov is nothing other than the righteous, as it is stated: “Say of the righteous one that he is good [tov]” (Isaiah 3:10). From where is it derived that He hid it away for the righteous? It is as it is stated: “But the path of the righteous is like a dawning light” (Proverbs 4:18). When he saw that the light was hidden away for the righteous, He rejoiced, as it is stated: “At the light of the righteous He will rejoice” (Proverbs 13:9). Rabbi Levi said in the name of Rabbi Gezeira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat [day]. When Adam the first man sinned, He sought to hide it away [immediately], but He accorded deference to Shabbat, as it is stated: “God blessed the seventh day” (Genesis 2:3). With what did He bless it? It was with light. When the sun set on Shabbat eve the light continued to function. Everyone began praising the Holy One blessed be He. That is what is written: “Under all the heavens they sing His praises” (Job 37:3). (The Midrash interprets yishrehu as being related to shira, song.) Why? It is because “His light is to the ends of the earth” (Job 37:3). That light illuminated all day and all night. As the sun set at the conclusion of Shabbat, darkness began approaching, and at that time Adam the first man became afraid. He said: ‘Is it possible that the one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me, (The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death.) as it is stated: “And I said that darkness will envelop me [yeshufeni]”?’ (Psalms 139:11). He said this with bewilderment. What did the Holy One blessed be He do? He prepared for him two flint stones, and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night, for me, is light” (Psalms 139:11). This is in accordance with the opinion of what was taught in the school of Rabbi Yishmael: Why does one recite at the conclusion of Shabbat the blessing over light: ‘[Blessed be God] Who creates the lights of fire?’ It is because that time was the beginning of its creation. Rav Huna in the name of Rabbi Aivu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested on that day. (It is forbidden to make a fire all day on Yom Kippur.) Rabbi Berekhya said in the name of Rabbi Shmuel: Although the [six] items were created in their complete form, (This is derived from the fact that toledot here (Genesis 2:4) is written complete, with both vavs.) when Adam the first man sinned they were ruined, and they will not be restored to their completeness until the descendant of Peretz [the Messiah] comes, as it is stated: “These are the offspring [toledot] of Peretz” (Ruth 4:18) – in its complete form, (With both vavs.) for the six things [taken away from Adam] that will be restored: His radiance, his [eternal] life, his stature, the produce of the earth, the fruit of the tree, and the lights. His radiance, from where is it derived? It is as it is stated: “May all those who love Him be like the sun coming out in its might” (Judges 5:31). His [eternal] life, from where is it derived? It is as it is stated: “For like the days of a tree will be the days of My people…” (Isaiah 65:22), and it is taught: Rabbi Shimon ben Yoḥai says: “Tree” is nothing other than Torah, as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). (“Like the days of a tree” means like the days of the Torah, meaning forever.) His stature, from where is it derived? It is as it is stated: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature and not in fear of any creature. Rabbi Yudan said: [Their stature will be] one hundred cubits (Komemiyut is interpreted as koma meyot – stature of hundreds.) like Adam the first man. Rabbi Shimon said: Two hundred cubits. (Because meyot (hundreds) is in plural.) Rabbi Elazar bar Rabbi Shimon said: Three hundred: Koma refers to one hundred, (As that was the stature (koma) of Adam.) and meyot – refers to [another] two hundred. Rabbi Abahu said: Nine hundred cubits. Rabbi Berekhya said in the name of Rabbi Dosa: Rabbi Abahu’s source is from here: “For like the days of a tree will be the days of My people” – like a sycamore that grows in the ground for six hundred years. An offspring emerges from its mother’s womb a bit more than a cubit long. (And by the end of the first year after conception (when the baby is three months old), it reaches a length of one-and-a-half cubits. ) Go out and calculate one-and-a-half cubits per year, (Since man’s growth is compared to the growth of a sycamore, that means he will grow at a constant rate for six hundred years.) that is nine hundred cubits. The produce of the earth, the fruit of the tree, from where is it derived? It is as it is stated: “For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]” (Zechariah 8:12). The lights, from where is it derived? It is as it is written: “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“This is the book of the descendants of Adam, on the day that God created man, in the likeness of God He made him” (Genesis 5:1). “This is the book of the descendants of Adam.” Rabbi Yehoshua Rabba began: “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark, and they say: who sees us and who knows of us?” (Isaiah 29:15). This is analogous to an architect who designed a city – its chambers, sewers, and cisterns. Sometime later, he became a tax collector. The residents of the city would conceal themselves from him in the chambers and in the cisterns. He said to them: It is I who built the cisterns! How can you conceal yourselves in them? So, “Woe, those who go deep from the Lord to conceal counsel, and their actions are in the dark.” “In your contrariness you assert that the potter is just like the clay” (Isaiah 29:16) – they liken the product to the craftsman, the plant to the planter. “Can a product say of its maker: ‘He did not make me,’ or the craft say of its craftsman: ‘He does not understand’?” (Isaiah 29:16). “Behold, in just a short while Lebanon (A forest of mighty, but barren, cedars.) will be transformed into farmland” (Isaiah 29:17) – into a royal palace; (God will aggrandize the meek. This will disprove the assertion of the wicked that they can conceal their deeds from God, that He is indifferent to man’s actions.) “and the farmland will be considered a forest” (Isaiah 29:17) – into forests of men. “On that day, the deaf will hear the words of a book” (Isaiah 29:18) – “this is the book of the descendants of Adam.” (God is the Creator of Adam and all mankind, so he surely knows their thoughts and deeds.)
Another matter, “this is the book of the descendants of Adam,” it is written: “Your eyes saw my unformed parts, and in Your book they were all written. Of the days that were created, each one is His” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon said in the name of Rabbi Elazar: When the Holy One blessed be He created Adam the first man, He created him [so large as to be] filling the whole world. From east to west, from where is it derived? It is as it is stated: “From back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm upon me” (Psalms 139:5). Rabbi Tanḥuma in the name of Rabbi Benaya, and Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar, said: He created him unformed and he was placed from the end of the world to its end. That is what is written: “Your eyes saw my unformed parts” (Psalms 139:16). Rabbi Yehuda bar Simon said: While Adam the first man was placed unformed before Him who spoke and the world came into being, He showed him each and every generation and its scholars, each and every generation and its wise men, each and every generation and its interpreters of the Torah, each and every generation and its leaders, as it is stated: “Your eyes saw my unformed parts, [and in Your book they were all written]” – the unformed ones whom Your eyes saw, they were already written in the book of Adam the first man. That is, “this is the book of the descendants of Adam.”
Bar Kappara began: [David said of the wicked:] “May they be expunged from the book of life; and not be inscribed with the righteous” (Psalms 69:29). “May they be expunged from the book of life” – from the book of descendants on earth; “and not be inscribed with the righteous” – from the book of descendants on High. (In the world to come.) Bar Kappara taught: Everywhere that “lived” is stated, it is in reference to a righteous man: “Arpakhshad lived [ḥai]” (Genesis 11:12); “Shelaḥ lived [ḥai]” (Genesis 11:14). Another interpretation, “may they be expunged from the book of life” – from “the book of the descendants of Adam.”
Another matter, “this is the book of the descendants of Adam,” it is written: “For I [God] will not contend forever” (Isaiah 57:16) – with Adam the first man; “and I will not be eternally angry” (Isaiah 57:16) – with his descendants. “For the wind will be faint [yaatof] before Me” (Isaiah 57:16), Rabbi Huna said: This wind, when it goes out into the world it seeks to destroy the world, but the Holy One blessed be He weakens it on the mountains, breaks it on the hills, and says to it: ‘Take care that you do not harm My creations!’ (This is alluded to in the concluding words of the Isaiah verse (57:16): “And the souls that I have created.”) What is the source? “For the wind will be faint [yaatof] before Me.” What is yaatof? It means that He wears it down, as it says: “When my soul was worn down [behitatef] within me, I remembered the Lord” (Jonah 2:8). Rabbi Huna said: There were three winds that, because they emerged untamed, the world was almost destroyed by them. They were: one in the days of Jonah, one in the days of Job, and one in the days of Elijah. Rabbi Yudan ben Rabbi Yishmael said: Jonah’s [wind] was on that ship [alone], as it is stated: “But the Lord cast a great wind upon the sea” (Jonah 1:4). Job’s was on that house [alone], as it is stated: “And behold, a great wind came from across the wilderness, [and it struck the four corners of the house]” (Job 1:19). You have only Elijah’s that was worldwide, as it is stated: “And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains and shattering rocks” (I Kings 19:11). Rabbi Tanḥum bar Ḥiyya, and some say it in the name of the Rabbis: The messianic king will not come (This is a new interpretation of ruaḥ not as “wind,” but as “the spirit [of the Messiah].” It will not go forth (yaatof) from before God until the depletion of “the souls that I have created.”) until all the souls that entered God’s mind to be created are created, and those are the souls stated in the book of Adam.
Another matter, “this is the book of the descendants of Adam.” It is written: “Then He saw and assessed it” (Job 28:27). the Rabbis and Rabbi Aḥa, the Rabbis say: Each and every statement that the Holy One blessed be He would say to Moses, He would say it twice in His heart and then would say it to Moses. What is the source? “Then He saw and assessed it” – one; “prepared it, and also investigated it” (Job 28:27) – another one, and only then: “He said to the man” (Job 28:28) – this is Moses. Rabbi Aḥa said: Four times – “Then He saw” – one; “and assessed it” – another one; “prepared it” – another one; “and also investigated it” – another one, and only then: “He said to the man” – this is Moses. Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him. What is the source? “This is the book of the descendants of Adam.” (The “book” referring to the Torah itself.) The Holy One blessed be He said: ‘He is My handiwork; shall I not give it to him?’ The Holy One blessed be He reconsidered and said of him: ‘If now I gave him six mitzvot and he was unable to fulfill them, how will I give him six hundred and thirteen mitzvot – two hundred and forty-eight positive mitzvot and three hundred and sixty-five prohibitions? I am not giving it to Adam, but rather to his descendants,’ as it is stated: “This is the book of the descendants of Adam.” Rabbi Yaakov of Kefar Ḥanin said: Adam the first man was worthy of having the twelve tribes emerge from him. What is the source? “This [zeh] is the book of the descendants of Adam.” The Holy One blessed be He said: ‘I gave him two sons and one arose and killed the other; how can I give him twelve sons?’ “He said to man [laAdam]” (Job 28:28) – not to Adam (LaAdam is an acronym for lo Adam – not Adam.) will I give it, but rather to his descendants. The numerical value of Zeh is zayin, seven, and heh – five; that is twelve.
Another matter, “this is the book of the descendants of Adam,” the following are his descendants, but the previous ones (Those mentioned in the previous verses: Adam, Seth and Enosh.) were not [ordinary] descendants. What were they? They were divine beings. They once asked Abba Kohen Bardela: [Why does the Torah list] Adam, Seth, Enosh, and then fall silent? (It lists Adam, Seth, Enosh, and stops there; afterwards it begins again from Adam, tracing the generations until Noah.) He said: Until here [Enosh] they were in the image of God, (Divine beings.) etc. as it is written above. (As related in full in Bereshit Rabba 23:6.) Another matter, the following are the descendants, but there were previous ones that were not [ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, (Before the birth of Seth (see Genesis 5:3).) the male spirits would be aroused by her and she would bear offspring from them and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [Adam]” (With punishments inflicted by malevolent spirits, described here as “children of Adam.”) (II Samuel 7:14); the children of Adam the first man. There is one opinion that says that house spirits (Malevolent spirits that inhabit one’s house.) are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. There is an opinion that says that spirits of the field are worse for a person because they did not grow up with him. And there is an opinion that they are better, because are not intimately familiar with his sinful thoughts. Another matter, these are the descendants, but there were previous ones who were not [viable] descendants. (Referring to Cain and his descendants, who were mentioned previously (Genesis 4:17–22).) Why? It is because they were to be eradicated in the water [of the Flood], as Rabbi Yehoshua ben Levi said: (The following is related in full in Genesis Rabba 23:2.) ‘All those names were expressions of rebellion. “Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have to do with Lemekh and his offspring?’
Rabbi Tanḥuma in the name of Rabbi Elazar, and Rabbi Menaḥem in the name of Rav said: Adam the first man learned all the crafts [in the world]. What is the source? “And craftsmen, they are me’adam” (Isaiah 44:11) – from Adam the first man. He learned even how to score a parchment, (Even though this is not a skill that is crucial for survival.) as it is stated: “This is the book” – it and its scoring. “[This is the book of the descendants of Adam,] on the day that God created man” – this supports what Rabbi Elazar ben Azarya said: Three miracles occurred on that day: On that day they [Adam and Eve] were created, on that day they cohabited, and on that day they produced offspring. Ben Azzai says: “This is the book of the descendants of Adam” – this verse represents the central tenet of the Torah. (As it teaches that all men are created in the likeness of God, and therefore they should treat each other with respect and consideration. This is the basic tenet upon which the rest of the Torah is based.) Rabbi Akiva says: “You shall love your neighbor as yourself” (Leviticus 19:18) – that verse represents the central tenet of the Torah, [as it teaches] that you should not say: Since I have been disparaged, let someone else be disparaged along with me; since I was cursed, let someone else be cursed along with me. Rabbi Tanḥuma said: If you do act like that, know who it is that you are disgracing: “in the likeness of God He made him” (Genesis 5:1).
“The wind goes to the south, and turns to the north; around and around the wind turns, and on its rounds the wind returns” (Ecclesiastes 1:6). “The wind goes to the south, and turns to the north.” It “goes to the south” during the day, “and turns to the north” at night. “Around and around the wind turns, and on its rounds the wind returns” – toward the east and the west. “And on its rounds the wind returns” – Rabbi Yehoshua ben Ḥananya said: This wind, when it emerges into the world, the Holy One blessed be He weakens it in the mountains and breaks it on the hills, and He says to it: ‘Be careful that you do not harm My creations.’ What is the reason? “Because the wind, from before Me ya’atof” (Isaiah 57:16) – [I] make it faint, as it is stated: “When my soul was faint [nitatef] within me” (Jonah 2:8). Why to that extent? Because “and souls I have made” (Isaiah 57:16). Rabbi Huna said: In three places the wind emerged disproportionately, and the wind sought to destroy the entire world with all its inhabitants: Once in the days of Job, once in the days of Elijah, and once in the days of Jonah. Once in the days of Job, as it is stated: “And behold a great wind came from across the wilderness [and smote the four corners of the house]” (Job 1:19). Once in the days of Elijah, as it is stated: “Behold, the Lord passed, and a great and strong wind, smashing mountains and breaking rocks” (I Kings 19:11). And once in the days of Jonah, as it is stated: “The Lord cast a great wind upon the sea” (Jonah 1:4). Rabbi Yehuda bar Shalom said: That wind that was during the days of Job was in the world only for that house alone. That of Jonah was in the world only for that ship alone. You do not have one that was worldwide other than that of Elijah, as it is stated: “He said: Go out and stand on the mountain before the Lord” (I Kings 19:11). (This phrase indicates that the wind was everywhere, as the entire world is “before the Lord” (Midrash HaMevoar).) Rabbi Ḥiyya bar Tanḥum [said], and some say it in the name of Rabbi Yoḥanan: The messianic king will never come until all the souls that entered His mind to be created will live, and these are the souls that are stated in the book of Adam the first man, as it is stated: “This is the book of the descendants of Adam” (Genesis 5:1).
Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends. (This is based on the verse: “He made everything beautiful in its time.”) Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15). (This is interpreted as a reference to Abraham.) Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him. Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife. (Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished. Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world.) Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1). (The midrash interprets the “book” in the verse as a reference to the Torah.) The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants. Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous. Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month. Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings. Rabbi says: Even for matters of transgression it is “beautiful in its time.” (“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.)
(Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. Let our master instruct us: May one cease being fruitful and multiplying at a time when he has no children? Thus have our masters taught (in Yev. 6:6): ONE IS NOT TO CEASE FROM BEING FRUITFUL AND MULTIPLYING UNLESS HE ALREADY HAS CHILDREN. THE BET SHAMMAY SAY: TWO MALES; BUT THE BET HILLEL SAY: A MALE AND A FEMALE, AS STATED (in Gen 5:2): MALE AND FEMALE HE CREATED THEM. (Cf. Yev. 61b for a different explanation.) What is the reasoning of the Bet Shammay? Through analogy with Cain and Abel. (I.e., after the birth of these two, there were no more children until Adam begot Seth after a long interval. See Gen. 5:3.) What is the reasoning of the Bet Hillel? Through analogy with Adam and Eve. R. Simon said: Adam separated himself from his wife Eve for a hundred and thirty years after Abel was killed. Adam said: How am I to beget children when they go to destruction? What did he do? R. Simon said: Female spirits would come to him and become inflamed with passion from him; for so the Holy One told David (in I Chron. 22:8): BEHOLD, A SON SHALL BE BORN TO YOU, {AND} HE SHALL BE A MAN OF REST. (II Sam. 7:14:) I WILL BE TO HIM A FATHER, AND HE SHALL BE TO ME A SON. When? When he is busy in the Torah. But when he forsook me and walked in the way of his < own > heart, (ibid., cont.): WHEN HE TRANSGRESSES, I WILL PUNISH HIM WITH THE ROD OF MEN AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM. What is the meaning of THE ROD OF MEN? These < words > refer to Hadad and Rezon ben Eliada. Thus it is stated (in I Kings 11:23) AND [GOD] RAISED UP AN ADVERSARY (satan) FOR HIM {FOR SOLOMON}, [REZON BEN ELIADA]. (The previous verses (14-22) concern the adversary. Hadad the Edomite.) [AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM.] (Cf. Gen. R. 20:11; 24:6.) PESTILENCES can only be the demons (mazziqin). Thus it is stated (in Ps. 91:10): NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. < The above is > to make known to you that during the whole 130 years in which Adam had withdrawn from Eve, the spirits were coming to him and being inflamed with passion from him so that he was begetting demons (mazziqin). (See ‘Eruv. 18b.) At that time the Holy One said: I created my world only for fruitfulness and multiplying. So it is stated (in Is. 45:18): HE DID NOT CREATE IT AS A VOID; HE FORMED IT FOR HABITATION. What did the Holy One do? He put a sexual desire for Eve into the heart of Adam. So he had intercourse with her, and she bore Seth. Thus it is stated (in Gen. 5:3): WHEN ADAM HAD LIVED A HUNDRED AND THIRTY YEARS, HE BEGOT < A SON > IN HIS OWN LIKENESS {IN} [AFTER] HIS IMAGE. When Seth was born, Adam said: I did not ascribe my former sons a lineage. Why? Because they were accursed. But to this one I am ascribing a lineage because he is the head of [the] generations. Where is it shown? From what they have read on the matter (in Gen. 5:1-3): THIS IS THE BOOK OF THE GENERATIONS OF ADAM…. HE BEGOT < A SON > … AND CALLED HIS NAME SETH.
(Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. This text is related (to Ps. 139:16): < AS > MY LIFELESS FORM (golem), YOUR EYES HAVE SEEN. While Adam was lying as a lifeless form (golem), (ARN, A, 31; Gen. R. 24:2; PR 23:1; M. Pss. 139:16.) the Holy One showed him every generation with its preachers, every generation with its righteous, every generation with its wicked, up to < the age > when the dead are raised. He said to him (ibid.): Whatever YOUR EYES HAVE SEEN, IN YOUR BOOK THEY WERE ALL WRITTEN DOWN, < EVEN THE DAYS WHICH WERE ORDAINED >. And what is the meaning (of the end of the verse): AND THERE WAS NOT ONE OF THEM? R. Eliezer and R. Joshua disagree. [R. Eliezer < following the written text > says: EVEN THE DAYS WHICH WERE ORDAINED, AND THERE WAS NOT ONE OF THEM < that belied what was written >. The Holy One said: On this day I am redeeming my children from Egypt, and on this day I am dividing the sea and throwing down their enemies. On this day I am bestowing the Torah. Yet not one day was changed or transferred < from what was written >. Ergo, it says: AND THERE WAS NOT ONE OF THEM. R. Joshua < following the oral text > says: AND ONE OF THEM WAS {NOT} [HIS OWN]. Of the days which the Holy One created, he chose ONE OF THEM as HIS OWN. And which one was it? This was the Day of Atonement, as stated (in Is. 58:6): IS NOT THIS THE FAST THAT I HAVE CHOSEN?
Another interpretation (of Ps. 139:16): < AS > MY LIFELESS FORM, YOUR EYES HAVE SEEN. < The verse implies > that the Holy One showed the first Adam all the generations and put them in his book. Thus it is stated (in Gen. 5:1): THIS IS THE BOOK OF THE GENERATIONS OF ADAM.
(Job 37:7:) HE SIGNS WITH EACH PERSON'S HAND. What does that mean? That when the Holy One created the human, he had all generations pass before him up until the dead would rise, the righteous and the wicked. He said to him: Look at how you have brought death upon the righteous. When Adam heard that, he began to be depressed. He said to him: Sovereign of the World, have I also done this to your world? I have no concern over the wicked, that they should die, but over the righteous, lest they murmur against me. If you please, just do not record concerning me that I brought death upon them. The Holy One said to him: Thus shall I do: When someone is going to depart from this world, the Holy One appears to him. He says to him: Write down the deeds which you have done, since you are dying for the deeds which you have done. So he writes. When he has written, he says to him: Sign; and he signs, as stated (ibid.): HE SIGNS WITH EACH PERSON'S HAND. Then, in the age to come, when the Holy One sits in judgment with his creatures, he will bring all the books of the children of Adam (mentioned in Gen. 5:1) and reveal their deeds to them. Therefore, it is stated (Job 37:7): HE SIGNS WITH EACH PERSON'S HAND….
Another interpretation (of Gen. 5:1): THIS IS THE BOOK < OF THE GENERATIONS OF ADAM >. This text is related (to Is. 41:2): WHO HAS WROUGHT AND DONE IT? THE ONE WHO NAMED THE GENERATIONS FROM THE BEGINNING. If the generations were worthy, the Holy One gave them their names just as he had given names to Adam and Eve. Thus it is stated (in Gen. 5:2): AND HE GAVE THEM THE NAME ADAM. You also find that when the Holy One sees a righteous one born, he gives him his name as a mark of honor. He named Noah because he was righteous, as stated (in Gen. 5:29): AND HE CALLED HIS NAME NOAH. He named Abraham, as stated (in Gen. 17:5): BUT YOUR NAME SHALL BE ABRAHAM. So also with Isaac, Jacob, Solomon, and Josiah. Thus it is stated (in I Kings 13:2): BEHOLD, A SON SHALL BE BORN UNTO THE HOUSE OF DAVID; JOSIAH SHALL BE HIS NAME. If the generations were worthy, he would give a name to each and every one; and from his name he would make known his works. Our masters have said: (Cf. Yoma 83b; yRH 3:9 (59a).) When R. Me'ir would see a person, he would learn his name, and from his name he would know his works. Once upon a time two students came to him, and one had the name Kidor. R. Me'ir said to his students: Beware of this Kidor. They said to him: He is a Torah scholar. He said to them: [Nevertheless], you yourselves beware of him. One day they went to the bathhouse and deposited their clothes with Kidor. He took their clothes and went away. When they came out, they did not find < him >. They went to their houses and put on other clothes. They came to R. Me'ir. R. Me'ir said to them: Why did you change your clothes? They said to him: We went to the bathhouse and deposited our clothes with Kidor, but he took them. He said to them: Did I not say to you: Beware of this man? They said to him: O our master, if you please, < tell us > how you knew. He said to them: From his name, for it is written (in Deut. 32:20): FOR (Ki) A GENERATION (dor) OF PERVERSITY ARE THEY…. So also you find in Egypt (in Numb. 3:21): THE LIBNITE FAMILY. At what time did he give them their names? When Pharaoh arose and worked them with clay and brick (rt.: LBN). Ergo: THE LIBNITE (rt.: LBN) FAMILY. (Deut. 32:20, cont.:) AND THE SHIMEITE (rt.: ShM') FAMILY. When they complained of the servitude, the Holy One heard (rt.: ShM') their prayer. (Deut. 32:27:) AND THE HEBRONITE (rt.: HBR) FAMILY, to whom the Divine Presence was allied (rt.: HBR). are to teach you that if the generations were worthy, the Holy One would give them their names, as stated (in Is. 41:4): THE ONE WHO NAMED THE GENERATIONS….
(Gen. 5:1:) THIS IS THE BOOK…. What did the Holy One do to Adam? He cast a sleep upon him and showed him Noah and all the unblemished, Abraham and all the proselytes, Isaac and all who sacrifice burnt offerings, Jacob and all tent dwellers, Moses and all the humble, Aaron and all the priests, Joshua and all the community leaders, David and all the kings, [Solomon and all the Judges]. Then, when he had seen them all, he awakened from his sleep. The Holy One said to him: Have you seen [these? By your life], all these righteous [are] coming forth from you. When he had told him this, his spirit was at rest. David said: Sovereign of the World, you have written me into the book of the first Adam, as stated (in Ps. 40:8 [7]): THEN SAID I: LO, I HAVE COME. IN THE SCROLL OF THE BOOK IT IS WRITTEN CONCERNING ME. Therefore I must utter a song to you, since it is stated: THEN SAID I. Now THEN can only be A SONG [according to what is stated (in Exod. 15:1): MOSES SANG THEN]. (THEN is understood as the object of the verb SANG.) < David > therefore praises (Gk.: kalos.) him (in Ps. 40:6 [5]): YOU HAVE DONE MANY THINGS, O LORD MY GOD. When should we utter a song to you? In the world to come, as stated (in Ps. 98:1): A PSALM. O SING TO THE LORD A NEW SONG.
Another interpretation (of Gen. 24:1): NOW ABRAHAM WAS OLD. Three people loudly demanded three things, and from them they had their beginning. (Gen. R. 65:9; 97:1 (Vatican MS); BM 87a; Tanh., Gen. 5:1; PRE 52. See also above, 2:20.) Abraham demanded old age. Abraham said: When a father and his son enter into a city, no one knows which is the older and which is the younger. The Holy One said: You have loudly demanded old age. By your life, I am beginning with you. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD. Isaac demanded afflictions. Isaac said to the Holy One: Sovereign of the World, when someone sins, you exact retribution from him all at once. Afflict him little by little, and you are exacting retribution from him. If you had brought afflictions upon the generation of the flood, they would not have rebelled against you. You, however, bestowed prosperity upon them. They therefore rebelled against you. Thus it is stated (in Job 12:6): THE TENTS OF ROBBERS PROSPER, AND THOSE WHO PROVOKE GOD HAVE SECURITY. The Holy One said to him: You have loudly demanded afflictions. By your life, I am beginning with you. Thus it is stated (in Gen. 27:1): AND IT CAME TO PASS THAT ISAAC WAS OLD, [AND HIS EYES WERE TOO DIM TO SEE]. Jacob demanded illness. Jacob said to the Holy One, Sovereign of the World, one dwells in contentment. Then his life departs, and strife comes into the world. For that reason it is required for one to be in the hands of others; or, in the case of others, it is required for them to be in his hand. Now he dies suddenly and strife comes about in the world. Rather let [one] become [ill] for five or six days until he has ordained for his children everything that is necessary. Then let him depart from the world. The Holy One said to him: Jacob, you have demanded illness. By your life, I am beginning with you. Thus it is stated (in Gen. 48:1): AND IT CAME TO PASS AFTER THESE THINGS {THAT IT WAS TOLD} [THAT ONE SAID] TO JOSEPH: BEHOLD, YOUR FATHER IS ILL. Ergo: The three patriarchs established these three things. It is therefore stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.
Abraham was first with aging, (BM 87a; Gen. R. 65:9; 97 (Vatican MS) on Gen. 48:1 (= pp. 1241—1243 in the Theodor-Albeck edition); Tanh., Gen. 5:1; PRE 52. See also above, 5:5.) with trials, with an inn, (Gk.: pandokeion.) and with a legatum. (The Latin word means “bequest.”) • With aging: When the father and the son would enter a city, no one knew whom to honor. The Holy One said: By your life, I am beginning < the aging process > with you, as stated (in Gen. 24:1): NOW ABRAHAM WAS AGED. (Heb.: zaqen. In Scripture (Gen. 18:11) Abraham and Sarah are the first persons to whom this word is applied.) • With trials: Where is it shown? Abraham said to the Holy One: Sovereign of the World, if you had not given contentment to the generation of the flood, they would not have provoked you to anger. But, if you had brought trials upon them, they would not have rebelled against you. The Holy One said to him: With you I am beginning to have one suffer trials through his child. Thus it is stated (in Gen. 21:8.): SO THE CHILD (Isaac) GREW AND WAS WEANED. (The passage goes on to show how the weaning led in vs. 11 to Abraham being distressed.) {R. Joshua} [R. Osha'ya] and R. Abbin differed. (Gen. R. 53:10.) The one said that he was weaned from trials. The other said that he was weaned from the evil drive to the good drive. • With an inn, according to what is written (in Gen. 21:33): AND AT BEER-SHEBA HE PLANTED AN ESHEL, i.e., an inn. (Eshel, which is commonly translated here as “tamarisk tree,” can also mean “inn.” Gen. R. 54:6; Sot. 10a.) • With a legatum {i.e., a gift}: Where is it shown? Where it is stated (in Gen. 25:6): BUT TO ABRAHAM'S SONS BY CONCUBINES ABRAHAM GAVE GIFTS.
When the first Adam ate from the tree, he caused death for all. Another interpretation (of Deut. 3:26): SO THE LORD SAID UNTO ME: ENOUGH FROM YOU! The litigant against you has already preceded you, as Job has already stated (in Job 31:35): O THAT SOMEONE WOULD GIVE ME A HEARING! [HERE IS MY SIGNATURE. LET THE ALMIGHTY ANSWER ME, AND LET MY ACCUSER WRITE A TRUE BILL (literally: A BOOK.] Which [BOOK]? (Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. So what did Job say (in Job 3:19)? THE SMALL AND THE GREAT ARE THERE, AND THE SLAVE ('eved) IS FREE FROM HIS MASTERS. Ergo (in Deut. 3:26): ENOUGH FROM YOU! DO NOT SPEAK AGAIN.
(Gen. 18:15:) FAR BE IT FROM YOU TO DO SUCH A THING! Let our master instruct us: Is it correct for someone to stand and pray < the Amidah > with frivolity? Thus have our masters taught (in Ber. 5:1): (See TBer. 3:21; yBer. 5:1 (8d); Ber. 31a.) ONE STANDS TO PRAY < THE AMIDAH > ONLY WITH REVERENCE. David said (in Ps. 2:11): SERVE THE LORD WITH FEAR, AND REJOICE WITH TREMBLING. There is a story about a certain person who stood < for the Amidah > with frivolity and supported himself against the wall, but R. Samuel bar Nahmani turned him back. He said that he should not behave with frivolity. And so you find with the ancestors of the world. When they prayed, they would pray with fear. < It is > just as Moses said (in Deut. 9:18, 25): THEN I PROSTRATED MYSELF BEFORE THE LORD, when he was seeking mercy for Israel. Thus it is stated (in Exod. 32:11): BUT MOSES IMPLORED < THE LORD HIS GOD >. He girded his loins in prayer [to speak in defense (Gk.: synegoria.) of Israel]. He said to him: Sovereign of the World, (according to Exod. 32:11-13) WHY DOES YOUR WRATH BURN AGAINST YOUR PEOPLE… ? WHY, O LORD, SHOULD THE EGYPTIANS SPEAK, < SAYING: WITH EVIL INTENT HE BROUGHT THEM OUT TO KILL THEM IN THE MOUNTAINS > … ? REMEMBER YOUR SERVANTS, ABRAHAM, ISAAC, AND ISRAEL…. Hezekiah bar Hiyya said: It was not pleasing to the Holy One until Moses mentioned the merit of the ancestors. The Holy One said to him: Moses, if they had not had the merit of the ancestors, I would have destroyed them. You do not know how to plead merit. R. Pinhas bar Hama the Priest in the name of R. Simon and R. Abbin in the name of R. Aha said: What did the Holy One do? He put on his prayer shawl, like the representative (shaliah) of a congregation [when he is passing] before the ark (i.e., leading the prayers), and said to Moses: Thus are you to pray to me and say (as in Exod. 34:6): THE LORD, THE LORD IS A MERCIFUL AND GRACIOUS GOD…. < This interpretation is suggested by the beginning of the verse >, where it is stated: THEN THE LORD PASSED BEFORE MOSES AND PROCLAIMED…. What is the meaning of PASSED? < That the Holy One PASSED BEFORE MOSES > like < a prayer leader > passing before the ark. See how the righteous seek merit for the world and speak in defense (Ibid.) of Israel! < They pray >, not only for Israel, but also for the wicked, since it is stated (in Ezek. 33:11): AS I LIVE, SAYS [THE LORD] GOD, I DO NOT DESIRE THE DEATH OF THE WICKED. (Cf. Matthew 5:44.) Why? Perhaps they may repent. You yourself know that it is so. When the Holy One desired to destroy those five cities, he consulted with Abraham, as stated (in Gen. 18:20): THEN THE LORD SAID: THE OUTCRY AGAINST SODOM AND GOMORRAH IS < SO GREAT >. Abraham began to speak to the Lord in their defense: Think! Perhaps they will repent. Where is it shown? Where they read on the matter (in Gen. 18:25): FAR BE IT FROM YOU TO DO SUCH A THING!
"Lord God, You have begun" (Deuteronomy 3:24): There is a [relevant] parable: To what is this comparable? To a king that saw an orphaned woman and sought to marry her. He sent to propose to her. She said, "I am not fit to marry the king." He sent [again] and proposed seven times, but she did not listen to him. After a while, she married the king. [Later,] the king got angry with her and sought to divorce her and marry another [woman]. The first one said, "I have no shame if you divorce me, as it is you who sought me to begin with. However since you are divorcing me, I plead with you, do not do to this [wife] like what you have done to me." So [too] did the Holy One, blessed be He, do to Moshe. He seduced him for seven days. And [Moshe] said to him (Exodus 4:10), "I am not a man of words." After a while, the Holy One, blessed be He, appeased him. [So] he went on His mission, and all of the miracles happened through him. In the end, [God] said to him, "For 'you shall not enter [the land]'" (Deuteronomy 32:52). [So] Moshe our teacher said to Him, "Master of the world, if You do not want me to bring them to the land, I have no shame, as 'You began,'" which is an expression of beginning; "but since You have decreed this upon me, do not do to the one who brings them like You have done to me, 'That he should go in front of them [...] and that he bring them' (Numbers 27:17)." "And the Lord said to me, 'It is enough (rav) for you; do not add'" (Deuteronomy 3:26). As your opponent has preceded you. As so did Iyov state (Job 31:35), "O that I had someone to give me a hearing; O that the Omnipresent would reply to my writ, or my opponent (eesh rivi) write a book (a bill of charges)!" And which book [is that]? "This is the book of the generations of Adam" (Genesis 5:1, as Adam brought death to the world). What did Job say? "Small and great are there, and the slave is free of his master" (Job 3:19). Therefore, "It is enough."
R. Joshua the son of Nehemiah said: The third was always the most precious. Adam had three sons, Cain, Abel, and Seth; and Seth was the most beloved, as it is said: This is the book of the generations of Adam, and that is followed by the sentence And begot a son in his own likeness (Gen. 5:3). Noah had three sons, as it is said: And Noah begot three sons: Shem, Ham, and Japheth (ibid. 6:10), and though Japheth was the eldest, only Shem merited greatness. Amram had three children, Miriam, Aaron, and Moses, and it is written: Had not Moses His chosen stood before him (Ps. 106:23). Concerning the tribes of Reuben, Simeon and Levi, Levi was the most important, as it is said: At that time the Lord separated the tribe of Levi (Deut. 10:8). Among the kings Saul, David, and Solomon, Solomon was the most beloved, as it is said: Solomon sat on the throne of the Lord (I Chron. 29:23). In the case of months, the third month is the most precious, as it is stated: In the third month (the Torah was given).
Another thing, look back and ahead of me. Creation in this world is a creation in the next world. There is no need to create them again for the resurrection of the dead, for two creations have already been created for them. Thus the Almighty thought and formed Adam and Eve, who were thrown before Him like a lump. As it is said, "Your eyes saw my unformed substance" (Psalms 139:16). What is this in your book? From the day that the Almighty created the first man, He wrote in His book what He will produce from him until the dead are resurrected. And so He calls before Him each generation and its seekers, providers, wise men, prophets, scribes, and disciples, until the dead are resurrected. And thus it is said, "This is the book of the generations of Adam" (Genesis 5:1). And so Isaiah said, "The Lord called me from the womb, from the body of my mother He mentioned my name" (Isaiah 49:1). And so it is said, "Who has performed and accomplished it, calling forth the generations from the beginning?" (Isaiah 41:4). He meant from the first man.
All the constellations serve the Molad of the moon and also the generations of the children of men; upon them the world stands, and everyone who is wise and understands, he understands the Molad of the moon and the generations of the children of men, and concerning them the text says, "And let them be for signs, and for seasons" (Gen. 1:14). The signs of the hours shall not depart from serving the sun by day and the moon by night.
THE PRINCIPLE OF INTERCALATION ON the 28th of Ellul the sun and the moon were created. The number of years, months, days, nights, terms, seasons, cycles, and intercalation were before the Holy One, blessed be He, and He intercalated the years and afterwards He delivered the (calculations) to the first man in the garden of Eden, as it is said, "This is the calculation for the generations of Adam" (Gen. 5:1), the calculation of the world is therein for the generations of the children of Adam.
... Rabbi Yossi says, "A merit ends up being on a day of merit and a punishment ends up being on a day of punishment. For you will find to say that when the First Temple was destroyed, that day was the culmination of the Shabbat, and it was at the culmination of the sabbatical year and it was during the watch of Yehoyariv and it was the ninth of Av. And likewise with the Second. And in both this one and that one, the Levites were standing on the platform and reciting song. And what song did they recite? 'He will make their evil recoil upon them' (Psalms 94:23)."
12) "You shall not take revenge and you shall not bear a grudge against the children of your people": You may take revenge of and bear a grudge against others (idolators). "And you shall love your neighbor as yourself": R. Akiva says: This is an all-embracing principle in the Torah. Ben Azzai says: (Bereshith 5:1) "This is the numeration of the generations of Adam" — This is an even greater principle.
“A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot, and it will become a mark of leprosy on the skin of his flesh, he shall be brought to Aaron the priest, or to one of his sons the priests” (Leviticus 13:2). “A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot” – that is what is written: “To set calibration of the wind and allocate water by measure” (Job 28:25). (This is related to the verse regarding spots of leprosy in that leprosy was thought to be caused by an imbalance in the body between water and blood, as will be explained at the end of section two. ) Rav Huna said: In three instances wind emerged without calibration, and it had the capacity to destroy the world. These are they: One in the days of Job, one in the days of Jonah, and one in the days of Elijah. In the days of Job, as it is stated: “And behold, a great wind came from across the wilderness” (Job 1:19). In the days of Jonah, as it is stated: “But the Lord cast a great wind toward the sea” (Jonah 1:4). In the days of Elijah, as it is stated: “He said: Go out and stand on the mountain [before the Lord]. And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains” (I Kings 19:11). Rabbi Yehuda ben Rabbi Shalom said: It was the same one [in the time] of Job, [in the time] of Jonah, [and in the time] of Elijah. The one [in the time] of Job was for that house. (It blew only on the house of Job’s eldest son and blew it down. ) The one [in the time] of Jonah was for that ship. The one [in the time] of Elijah was for that action. (It was only for God’s revelation to Elijah. ) But the greatest among them was the one of Elijah. That is what is written: “Go out and stand on the mountain [before the Lord].” (It smashed mountains and shattered stones everywhere that was before God, i.e., the entire world.) Rabbi Tanḥum ben Rabbi Ḥiyya said, and some say it in the name of the Rabbis: The messianic king will come only after all the souls that [God] intended to create will be finished. These are those that are stated in the book of Adam the first man. That is what is written: “This is the book of the descendants of Adam” (Genesis 5:1). Rabbi Yehoshua ben Rabbi Ḥanina said: When the wind emerges from before the Holy One blessed be He, He breaks it on the mountains, weakens it on the hills, and says to it: ‘Be careful that you do not harm My creations,’ as it is stated: “For the wind will submit before Me and it is I who crafted their souls” (Isaiah 57:16); ‘For the sake of the souls that I crafted.’ “And allocate water by measure” – Rabbi Yudan bar Rabbi Shimon said: Even water that descends from above is given only by measure. (Rain is a blessing, and it is given only in the proper measure lest it cause harm. ) That is what is written: “For He withholds [yegara] water drops” (Job 36:27), and it is written: “And it shall be deducted [venigra] from your valuation” (Leviticus 27:18).
Another thing, the Book of Adam's Descendants was passed before him. He saw David's portion of life would be three hours. He said, "Master of the world, this should not be decreed! A thought has come to me." He [Adam] said to him, "How many are my years?" God said, "1,000 years." Adam said, "Can I give some as a gift?" God said, "Yes." Adam said, "I will give him 70 years to be his fate." What did Adam do? He brought a contract and wrote on it a contract of gift; and it was executed by God, Metatron, and Adam. Adam said, "Master of the World, good looks are his, kingship, and songs of praise have I given him in my gift of 70 years of his life; and he will sing before you. And this is written where it says "behold I have come" in the book I have written [Tehillim 92].
Bereshit Rabbah 24,6 comments on Genesis 5,1 זה ספר תולדת אדם, "This is the book of the descendants of man," that those mentioned now are descendants, whereas the previous ones were not descendants. What then were the earlier ones? Were they deities perhaps? [sarcastically] The answer given is that the generations אדם-שת-אנוש were indeed תולדות. [The Midrash goes on to elaborate on all the changes that took place on earth during Enosh's lifetime, indicating a radical decline in man's spirituality. Ed]
And the earth brought forth grass, etc. according to its species: In Tractate Chullin 60a, it interprets midrashically, "that the grasses raised an a fortiori argument (kal ve'chomer) about themselves, etc., [and] the minister of the world opened and said, 'may the honor of God be forever.'" And it is difficult according to the opinion that holds that Chanoch is [the same as] Metatron and that Metatron is [the same as] the minister of the world, since behold, at that time, Chanoch had not yet been created. And some explain, that there were [actually] two ministers of the world [and that here it is the other one, not Chanoch]. And we can also answer that [the understanding that the minister of the world reacted to the grasses here] is not like the opinion that holds that Chanoch is Metatron. And nonetheless, even according to [that opinion,] we can say, that it is true that [Chanoch] was not created, but his soul or 'constellation' was nonetheless created, [and] it said [what it did] about this verse; as we find (Avodah Zarah 5a) concerning 'the Book of the Generations (descendants) of man,' that we interpret midrashically, that [the mention of such a book in Genesis 5:1] teaches that the Holy One, blessed be He, showed [Adam] each generation and its wise men - even though those generations were not [yet] created, nonetheless, He showed him their souls and their 'constellations.'
There is a remarkable midrash in which various sages put forward their idea of klal gadol baTorah, “the great principle of the Torah.” Ben Azzai says it is the verse, “This is the book of the chronicles of man: On the day that God created man, He made him in the likeness of God” (Gen. 5:1). Ben Zoma says that there is a more embracing principle, “Listen, Israel: The Lord our God, the Lord is one” (Deut. 6:4). Ben Nannas says there is a yet more comprehensive principle: “Love your neighbour as yourself” (Lev. 19:18). Ben Pazzi says we find a more inclusive principle still: “The first sheep shall be offered in the morning, and the second sheep in the afternoon” (Ex. 29:39) – or, as we might say today, Shaḥarit, Minḥa, and Maariv. In a word: “routine.” The passage concludes: The law follows Ben Pazzi. (The passage is cited in the introduction to the HaKotev commentary on Ein Yaakov, the collected aggadic passages of the Talmud. It is also quoted by Maharal in Netivot Olam, Ahavat Re’a 1.)
A Midrashic approach to the words ואתחנן אל ה' בעת ההיא לאמור; Moses said to G’d: “You have called me ‘servant,’ seeing You have said to Miriam and Aaron: “not so My servant Moses” (Numbers 12,7). I am Your servant and Leviathan is Your servant. I am pleading with You and Leviathan is pleading with You. We know that Leviathan is pleading with You from Job 40,27: “Will he plead with you at length? Will he speak soft words to you?” You have accepted the pleadings of Leviathan [why else would Job be unable to catch the Leviathan unless G’d had responded to its pleas? Ed.] Moses continues: “Leviathan apparently has made a covenant with You to remain Your lifelong slave.” Moses argued that seeing G’d had also said to him that He had made a covenant with him (Exodus 34,10) why should G’d listen any less to his entreaty than to that of the Leviathan?” Moses added that apparently G’d did not mean to keep this covenant with him else why did He tell him that he would die on the mountain he would ascend (Deut. 32,3)? There is another verse in Exodus 21,6 that if the slave does not want to leave the master and go free that he will have his ear pierced and serve the master forever? Moses claimed this right for himself in his prayer. He complained that G’d did not apply that rule to him. G’d answered him: רב לך, meaning: “as far as you are concerned Your adversary, i.e. Adam, the first human being, already caused the decree that you or any human being cannot live forever seeing he had eaten from the tree and he and his descendants have been condemned to become mortal. The very Job whom you have cited as discussing the fate of Leviathan already said (Job 31,35) concerning Adam: ‘O that I had someone to give me a hearing; O that Shaddai would reply to my writ; or my accuser draw up a true bill!’” Which was the book he talked about? The ספר תולדות אדם, the Book of the descendants of man (Genesis 5,1). Thus far the Midrash.
So too do we find in Pirke d'Rabbi Eliezer (Chapter 8): “The universe [i.e. sun and the moon in their orbits to make the concept of time and a calendar meaningful, Ed.] was created starting with the 28th day in Elul. G’d was forced to make an adjustment to the commencement of the New Year [seeing that the 28th of Ellul was simultaneously the fourth day of creation so that Adam was created on the thirtieth of that month. Ed.] at which time He handed over the calendar manipulations to Adam. This is the meaning of the words זה ספר תולדות אדם, “this is the book of the descendants of Adam” (authority derived by man from the Lord) in Genesis 5,1. Adam passed on this authority to Chanoch as we know from Genesis 5,24 that “Chanoch walked with G’d.” Chanoch in turn passed on this authority to Shem, son of Noach. (According to Pirke d'Rabbi Eliezer, Chanoch passed it on to Noach and Noach passed it on to Shem). Shem passed on this authority to tamper with the calendar to Avraham who in turn passed it on to Yitzchak who in turn passed it on to Yaakov where it remained until the latter left the land of Israel and descended to Egypt. While the Israelites were in Egypt they did not have the authority to tamper with the calendar. This is why Exodus 12,1 introduced a new chapter in Jewish history; this is also why the Torah stressed that the directives given there were given בארץ מצרים, “in the land of Egypt,” something that we would have known as the Israelites were in Egypt at the time. The word לאמור In Exodus 12,1 meant that G’d said to Moses that up until that time (since the descent to Egypt) He had kept the secret of how to make these calculations to Himself, whereas at that point in time He was releasing this information. As long as the Jewish people lived in the land of Israel they exercised this authority adding an extra month from time to time to bring the seasons into harmony with the lunar calendar, and to compensate for the fact that the moon’s orbit was 29 days and a fraction of the thirtieth day so that the month had to have either 29 or thirty days. When most of the Jewish people were exiled to Babylon or went to Egypt, the calendar manipulation was taken care of the by the few Jews remaining in the Holy Land. When the prophet Ezekiel requested permission from G‘d to perform this task in Babylon, G’d told him that no one was permitted to perform this task except within the Holy Land. This prompted the sages to establish the rule that whereas the wise men and righteous people in the diaspora do not have the authority to tamper with the calendar, even herdsmen in the land of Israel do have such authority. Even prophets outside the land of Israel lack this authority whereas laymen inside of the land of Israel do have the authority to adjust the calendar. Only when no Jew remained in the land of Israel did they begin to adjust the calendar in Babylon. As soon as Ezra moved to the land of Israel they began to adjust the calendar there, and when Ezekiel asked permission to do this in Babylon G’d told him (Ezekiel 36,17) that it was the exclusive prerogative of the people living in Israel, i.e. בית ישראל יושבים על אדמתם. [I have quoted more from Pirke d'Rabbi Eliezer than the author, though not all. One of the most interesting things there is that it dates the move of Ezra to the land of Israel as far earlier than other traditional sources. Ed.] Something about the details of the procedure of adding an extra month to the year (still from Pirke d'Rabbi Eliezer): They would bring a Torah scroll, form a (semi)-circle where the elders would be seated in order of their seniority. They would then face with their faces to the ground, rise and remain standing, extend the palms of their hands toward heaven. The most senior member of the assembly would pronounce the Ineffable Name (as part of the appropriate benediction to be recited) and a heavenly echo would be heard and confirm the authority of those assembled to proceed by reciting the verse in Exodus 12,1. If the respective generation were lacking in merits no heavenly echo would be heard. People who were present at the time the heavenly echo was heard were extremely fortunate as we know from Psalms 89,16 “hail to the nation who understand the meaning of the blast of the teruah, they walk in the light of Your presence O Lord.” This was an allusion to the people (performing this ceremony) enjoying G’d’s approval. Thus far (more or less) Pirke de Rabbi Eliezer.
ברא, “He created;” the term ברא is used on occasion as applying to something which is not of physical substance such as in Numbers 16,30 when Moses predicts that G’d will “create, יברא” a gaping hole in the ground wherever members of Korach’s clan and supporters stood, into which they would disappear. Clearly, the earth’s crust opening into a fissure is not something tangible, something of substance. The word ברא always means that no “matter” was involved in what G’d is described as “creating.” Job 23,13 makes such a point when referring to G’d: ונפשו אותה ויעש, “whatever He desired, He did.” [He does not have to operate within given parameters]. Similarly, Isaiah 43,7 describes G’d as saying: כל העולם הנקרא בשמי ולכבודי בראתיו, יצרתיו, אף עשיתיו, meaning that “the entire world which is called by My name in My honour, is so called in order that people will say that I have created it, I have formed it, I have completed it.” The message is that G’d created it out of “nothing,” not using existing materials. According to the great sage Maimonides, the word לכבודי, may mean “according to My will.” However, one can also understand the word in its literal sense, i.e. that the world and all that is in it represents G’d’s glory. This would conform to Isaiah 6,3 מלא כל הארץ כבודו, “the entire universe is full of His glory.” Seeing that G’d Himself is invisible, we can only recognise Him and His glory by means of His accomplishments, including His creatures.
ויאמר אלוקים נעשה אדם, in connection with all the other matter created in the “lower” regions of the universe, G’d issued a directive to earth phrasing it in the third person, i.e. indirect mode such as תדשא הארץ, “let earth produce herbs,”(verse 11) or ישרצו המים, “let the waters teem, etc.” (verse 24). When it came to creating the human being, the last of the creatures composed of several elements, He said נעשה אדם in the first person. Man was created last, as a sign that he is the crown jewel of creation, to make clear that all the creatures who preceded him in the order in which they were created are to serve as making life more pleasant and convenient for him. He is to be master of them all. When the Torah wrote נעשה in the first person plural mode, my father explained this as including the various elements all of which had also been the product of G’d’s creative activity which had aimed at ultimately creating man. G’d implied that in creating man He would make use of all the ingredients in the universe that He had already created. They were all His partners in that respect, supplying parts of the raw material G’d used to make man. We may understand the entire line as if G’d had said to all these raw materials: “let us, you and Me together, construct a human being.” We find that our sages in Bereshit Rabbah 8,3 took a similar approach when they said that G’d consulted when creating heaven and earth. Rashi explains that the plural in the word נעשה is accounted for by the fact that G’d consulted with the angels. They could be included in the “we,” seeing that both G’d and the angels share the fact that they are disembodied intelligences. G’d meant to imply that man would share an attribute with Himself and the angels, namely an intelligence which was not dependent on the body. We are taught in Bereshit Rabbah 8.3 that the Torah wanted to teach us by the wording of this verse that whenever 2 people who are disparate in stature plan an undertaking involving both of them, the intellectually superior one should consult with the other before going ahead on his own. Furthermore, in the same paragraph of Bereshit Rabbah, Rabbi Shemuel bar Nachman in the name of Rabbi Yonathan says that at the time when Moses had to write down the details of everything G’d had created on each of the six “days,” he balked when he came to this verse. He asked G’d if this formulation would not encourage heretics to think that G’d had a partner (as Divinity). G’d replied: “write it down as I dictated it to you; if someone wants to fool himself into believing that I must have a partner, let him delude himself.” G’d called this crown jewel of His creation Adam, as we are told in Genesis 5,1. (referring to Adam/Chavah). If the reason that G’d called man אדם was that he was made from אדמה, “earth,” this hardly seems to justify the name אדם, seeing that all the other creatures on earth were also made from earth. G’d wanted to distinguish man both by name as well as by body and spirit. Everybody knows that all other living creatures on earth have as their raw material earth, dust; there was therefore no need to remind us that they were inextricably tied to earth. G’d called Man, whose spirit originated in heaven, as distinct from the spirit of the animals, אדם, to prevent his being perceived as part of life in the celestial regions. People should not think that man was simply an angel who had come down to earth. Residents of the celestial spheres have not been equipped with a body at all. The basic elements from which they are formed are none of them raw materials found in our “lower” universe. Even such creatures as שדים, demons, which do possess a body, (Chagigah 16) are totally different from man. Demons, though superficially similar to man, have been constructed from a fifth element, not from one of the four elements. At least this is what we have been told by the scientists of our time. When the Creator formed man using ingredients that are at home in the celestial regions as well as ingredients which are common in our domain, He called this creature אדם in spite of the fact his spirit originated in heaven, seeing his habitat was earth. Even though man has been equipped to make matters spiritual his principal pursuit in life, not one in a thousand does so. Hence, a name that reflects man’s predominant concern with earthly matters is quite appropriate. King Solomon had already lamented this fact in Kohelet 7,28 when he mentioned having found only one “man” in a thousand.
AND HE BEGOT A SON IN HIS OWN LIKENESS, AFTER HIS IMAGE. It is known that all who are born from the living are in the likeness and in the image of those who give birth to them, [so why was this verse necessary?] However, because Adam was elevated in his likeness and image in that Scripture said of him, In the likeness of G-d He made him, (Verse 1.) Scripture explains that his offspring were also in this ennobled likeness. Scripture did not state this concerning Cain and Abel for it did not want to prolong the discussion of them. It explains it, however, in the case of Seth because the world was founded from him, [Noah being his direct descendant]. Or it may be that because Adam was created with absolutely perfect form, Scripture relates concerning Seth that he was like him [Adam] in strength and beauty.
Hence the remarkable aggadic passage in which various Sages put forward their idea of klal gadol baTorah, “the great principle of the Torah.” Ben Azzai says it is the verse, “This is the book of the chronicles of man: On the day that God created man, He made him in the likeness of God” (Gen. 5:1). Ben Zoma says that there is a more embracing principle, “Listen, Israel, the Lord our God, the Lord is one” (Deut. 6:4). Ben Nannas says there is a yet more embracing principle: “Love your neighbour as yourself” (Lev. 19:18). Ben Pazzi says we find a more embracing principle still. He quotes a verse from this parasha: “One sheep shall be offered in the morning, and a second in the afternoon” (Ex. 29:39) – or, as we might say nowadays, Shaḥarit, Minḥa, and Maariv. In a word: “routine.” The passage concludes: The law follows Ben Pazzi. (The passage is cited in the introduction to the commentary HaKotev on Ein Yaakov, the collected aggadic passages of the Talmud. It is also quoted by Maharal in Netivot Olam, Ahavat Re’a 1.)
[139] Accordingly having first said of Enos “this man hoped (and ventured) to call on the name of the Lord God,” he adds expressly, “this is the book of the nativity of men” (Gen. 5:1.). In saying this he utters an important truth, for an entry is hereby made in the book of God to the effect that man only is hopeful. The converse therefore is true, that he that is despondent is not man. The definition, then, of our complex being is “a living creature endowed with reason subject to death,” but that of man as Moses portrays him “a soul so constituted as to hope on the God that really IS.” Well, then, let goodly men, having obtained joy and hope as their happy portion, either enjoy or at all events expect good things:
Why, after the mention of hope, Moses says, "This is the book of the generations of men?" (Genesis 5:1).
Why, after the mention of hope, Moses says, "This is the book of the generations of men?" (Genesis 5:1). It is by this that he made what has been said before worthy of belief. What is man? Man is a being which, beyond all other races of animals, has received a copious and wonderful portion of hope; and this is as it were inscribed on his very nature, and celebrated there; for the human intellect hopes by its own nature.
The Gemara raises a further difficulty: But doesn’t Reish Lakish say: What is the meaning of that which is written: “This is the book of the generations of Adam, in the day that God created man” (Genesis 5:1)? Did Adam the first man have a book? Rather, the verse teaches that the Holy One, Blessed be He, showed Adam, the first man, every generation and its expositors, every generation and its Sages, and every generation and its leaders. When Adam arrived at the generation of Rabbi Akiva, he rejoiced in his Torah and was saddened by his death, as Rabbi Akiva was tortured and murdered. Adam said: “How weighty also are Your thoughts to me, O God! How great is the sum of them” (Psalms 139:17). It is evident from here that the Jews were destined to bear future generations from the beginning of time.
Rabbi Nehemiah would say: Where do we learn that one person is considered as important as the entire work of Creation? Because it says (Genesis 5:1), “This is the book of the generations of humanity,” and prior to that it said (Genesis 2:4), “These are the generations of the heavens and the earth when they were created.” Just as previously there was creating and making, so too here there is creating and making. [This] teaches that the Holy Blessed One showed [Adam] all the generations that would come from him, as if they rose up (and played) before him. And some say that he was shown only his righteous descendants, as it says (Isaiah 4:1), “All who were inscribed for life in Jerusalem.” Rabbi Yehoshua ben Karha would say: See, it says (Psalms 139:16), “Your eyes see my unformed substance, they were [all recorded] in your book.” This teaches that the Holy Blessed One showed [Adam] the first person every generation and its preachers, community servants, leaders, prophets, warriors, sinners, and saints, and said to him, “In this generation this one will be a king. In that generation this one will be a scholar.” Rabbi Eliezer the son of Rabbi Yosei HaGalili would say: Nine hundred and seventy-four generations before the world was created, the Torah was written and placed on the bosom of the Holy Blessed One, and it sang a song with the angels who serve God, as it says (Proverbs 8:30), “I was raised with Him, a source of delight to Him every day…rejoicing before Him on the face of His earth.” They gave a parable: To what can this be compared? [It can be compared] to someone who took a piece of wood and wanted to carve lots of figures into it. But there was not enough room on the wood, and so he was sad. But then he began drawing pictures on the ground, and kept walking and drew many, many pictures. So, too, the Holy Blessed One – may His great name be blessed forever and ever – in His wisdom and insight, created the whole world, with the heavens and the earth, above and below. And He fashioned within the human being everything that He created in His world. He created forests in the world, and He created forests on human beings – that is, their hair. He created evil beasts in the world, and He created evil beasts in human beings – that is, (the intestines) of a person. (He created thorns in the world, and He created thorns on human beings – that is, their ears.) He created scent in the world, and He created scent in human beings – that is, in their noses. He created a sun in the world, and He created a sun in human beings – that is, a person’s light. Putrid waters in the world and putrid waters in human beings – that is the water that drips from their noses. Salty waters in the world and salty waters in human beings – that is, the tears in their eyes. Rivers in the world and rivers in human beings – that is, their tears. Walls in the world, and walls in human beings – that is, a person’s lips. Doors in the world, and doors in human beings – that is, a person’s teeth. (Skies in the world, and skies in human beings – that is, a person’s tongue.) Sweet waters in the world, and sweet waters in human beings – that is, a person’s spit. Chiseled stones in the world and chiseled stones in human beings – that is, a person’s jaws. Towers in the world, and towers in human beings – that is, a person’s neck. Sail-yards in the world, and sail-yards on human beings – that is, a person’s arms. Spikes in the world, and spikes on human beings – that is, a person’s fingers. A king in the world, and a king in the human being – that is, his head. (Clusters in the world, and clusters in human beings – that is, in their blood.) Advisers in the world, and advisers in human beings – that is, their kidneys. Millstones in the world, and millstones in human beings – that is, their stomachs. Grinding mills in the world, and grinding mills in human beings – that is, their spleens. Garbage heaps in the world, and garbage heaps in human beings – that is, a person’s bowels. Pits in the world, and pits in human beings – that is, a person’s navel. Running waters in the world, and running waters in human beings – that is, a person’s (urine. Life in the world, and life in human beings – that is, a person’s) blood. Trees in the world, and trees in human beings – that is, a person’s bones. Hills in the world, and hills on human beings – that is, a person’s buttocks. Mortars and pestles in the world, and mortars and pestles in human beings – that is, their knees and knee-sockets. Horses in the world, and horses in human beings – that is, a person’s thighs. (An angel of death in the world, and an angel of death in human beings – that is, a person’s heels.) Mountains and valleys in the world, and mountains and valleys in human beings – when they stand, they are like a mountain, and when they fall, they are like a valley. Now you have seen that everything the Holy Blessed One created in His world, He created also in human beings.
“You shall love your neighbor as yourself (Lev. 19:18.) ”. Rebbi Aqiba says, that is a great principle in the Torah. Ben Azzai says, “this is the book of the descent of man (Gen. 5:1, which negates the role of race in the creation of man.) ” is a more important principle (Sifra Qedos̄im Pereq 4(12). A fuller version is in Gen. rabba 24(8): Ben Azzai says, “this is the book of the descent of man” is a great principle in the Torah. Rebbi Aqiba says, “you shall love your neighbor as yourself” is a great principle in the Torah. That you should not say, since I was insulted, another should be insulted with me; since I was cursed, another should be cursed with me. Rebbi Tanḥuma {last generation of Galilean Amoraim} said, if you did this, know Whom you are insulting: “In God’s image He made him.”) .
And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: “This is the book of the generations of Adam” (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: “How weighty also are Your thoughts to me, O God,” i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.
Thus said the LORD: ‘I will make a calamity rise against you from within your own house; I will take your wives and give them to another man before your very eyes and he shall sleep with your wives under this very sun.
Your eyes saw my unformed limbs; they were all recorded in Your book; in due time they were formed, (Meaning of Heb. uncertain.) to the very last one of them.-a
This is the book of the generations of man. On the day Elohim created man. He made him in the likeness of Elohim.
This is the book of the genealogy of Man. In the day that the Lord created man, in the likeness of the Lord He made him.
| זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃ | 2 R | male and female were they created. And when they were created, [God] blessed them and called them Humankind. (Humankind Heb. ’adam; NJPS “Man,” trad. “Adam.”) — |
Novel Understandings of Aggadah for Weddings or a Channukat HaBayit “Male and female He created them; […] and He called them, Man (Adam)” (Genesis 5:2): We must understand the matter of being called a name – of her first also being called Adam, but afterwards He called her “woman (eeshah), for from man (eesh), was she taken” (Genesis 2:23); and afterwards [Adam] called her, Chava (Genesis 3:20). [This can be understood] according to that which is written (Deuteronomy 22:8), “When you build a new house, you shall make a parapet for your roof, etc.” For it must be understood why He mentioned specifically a new house, since this law applies even to an old house and in any situation in which one needs to remove a hazard from his home. And [we must] also [understand] that which is written, “if the faller should fall from it” – as Rashi had to stretch. And it appears to me [that it can be explained] according to that which was written in Noam Meggadim on the verse, “Wealth and riches are in his house [and his charity will last forever]” (Psalms 112:3), and by way of further explanation according to that which is written (Avot 4:1), “Who is wealthy? One who is happy with his portion.” I mean to say that the way of most people is to become sad about expenses and happy about that which remains to them. But it is just the opposite! For what remains to him is not his, as it was written about Moonbaz (Bava Batra 11a), “My ancestors stored up [money] in a place where the hand can reach (such that it is not assured).” But [as opposed to them,] he was happy with what he spent on charity and for good deeds, as this is truly one’s portion. And this is the meaning of that which is written, “Wealth and riches are in his house” – meaning to say, and he cannot be certain that there are his – however the charity that he has done is what will last him forever.
ויקרא את שמם אדם, He named them: “Adam.” G-d called them by the name by which Adam had described himself when asked by G-d how he would name himself. (Compare Torah Sh’leymah for source) In the Midrash socher tov, a conversation during which G-d asks Adam how he would like to be named, he answered that he would like to be called אדם to reflect the fact that the raw material his body was made of was the earth. When G-d continued by asking him how he viewed Him, he answered that He should be refereed to as “Master, Lord” (אדון) as He is the Master of the universe. G-d accepted this suggestion when He declared in Isaiah 42,8: אני ה',הוא שמי, “I am the Lord, this is My name as Adam called Me thus.” [He added there that this is the reason why no other phenomenon must ever be called by His name; Ed.]. The reason why this paragraph has been inserted here is in order to teach us the origins of some names.
זכר ונקבה בראם, “He created them male and female.” The words “male and female” refer to the שכל, intelligence, and נפש, emotional life-force, respectively. These two components are major factors in the acquisition of wisdom, the body is quite peripheral, serving only as receptacle, a repository for the former.
ויברך אותם, “He blessed them.” G’d blessed them with the ability to absorb additional wisdom. ויקרא את שמם אדם, He called their name “Adam (Man).” The only reason a human being is entitled to the description אדם is due to his שכל ונפש, to his intellect and emotional life-force, not because of his body. Were it not for שכל ונפש he would be indistinguishable from the animals as we know already from Psalms 49,13 נמשל כבהמות נדמו, “he is like the beasts that perish.” Seeing that man had been created “in the image of G’d,” he should have reproduced children which fitted the same description. This is indeed what happened when Adam and Chavah begat Sheth. Sheth represented a combination of שכל וחכמה, “intelligence and wisdom,” seeing that intelligence is the foundation of everything. The expression אבן שתיה, which our sages applied to the stone in the second Temple which replaced the original Holy Ark on that site, was so-called because that site was the foundation of the universe (Yuma 53). The name שת which Chavah gave to her third son symbolised that he was to be the שתיה, the foundation of mankind. He became the founding father of all righteous people in the world [seeing the Torah does not relate anything about him that is negative. Ed.] Another meaning of the words זה ספר תולדות אדםmay be that these words are a direct reference to שת seeing he is mentioned by name in this paragraph. Inasmuch as the two first sons of Adam having been disappointments, one being killed, the other becoming a murderer, it is this son who truly represented the descendants of the first pair of human beings The very fact that the Torah had already enumerated a list of Kayin’s descendants makes this statement doubly important. Kayin’s descendants were not regarded as the תולדות אדם, at best they were regarded as תולדות קין, Kayin’s descendants. Actually, Kayin’s descendants could be perceived as partially Adam’s and partially the serpent’s, viz. Samael’s, Satan’s. (compare what we wrote on 3,15 as well as what the author wrote on Exodus 2,12). These descendants were Chanoch, Iyrad, and Lemech. Others bore names which trace them to angels such as Mechuyael, Metushael. The latter were what are called later in our portion (6,2) בני האלוקים, “the sons of G’d,” whereas the former are referred to here as בנות האדם, “daughters of man.” Concerning these descendants of Kayin the Torah says (6,2) “when the sons of G’d saw that the daughters of man were good, etc.” These “sons of G’d” were not children of Adam. Concerning this phenomenon our sages in Bereshit Rabbah 24,6 have said: “this is the book of the descendants of Adam, i.e. the ones which have been listed by the Torah up until this point were not true descendants of Adam.” What then is the meaning of the verse which appears to attribute some of the descendants of Kayin to a divine origin? They were called thus as they were descended from Chavah who had mated with כח אל נכר, with the life-giving potential of an alien deity. (the serpent, i.e. the potential of Satan having had intercourse with her.) There is another noteworthy comment by the Midrash: “the words: ‘this is the book of the descendants of man on the day the Lord created man;’ as soon as man was created he already produced offspring.” “He created them male and female,” “He called their name Adam.” This teaches that woman too was called ‘Adam,’ seeing she too is part of the human species and she has important offspring. There is an even more specific comment to this effect in Isaiah 44,13 where the prophet writes concerning G’d making man and woman that she is כתפארת אדם לשבת בית, “like the beauty of Adam to dwell in a shrine.” You will do well to pay especial attention to the words זכר ונקבה בראם, “male and female did He create them,” seeing that in 2,7 the Torah had described the formation of Adam and Eve by writing the words וייצר ה' אלוקים with the letter י appearing twice in succession in the word וייצר. There is also a verse in Chronicles I 4,23 according to which human beings are described as היוצרים, as progenitors, i.e. that the power to procreate is not exclusively that of the male but that whereas the male soul receives its input from a male origin the female soul receives its respective input from a female source. This explains that Chavah’s soul received input from the serpent, as she herself was the product of the “left” emanations, the “female” ones. It was natural therefore that the serpent should mate with her and not with Adam. The affinity between the origin of Chavah’s soul and the origin of the serpent made her a more likely victim to instant seduction.
זכר ונקבה...ויברך אותם, the blessing, mentioned already in 1,28 consisted of his ability to reproduce, fill the earth and conquer it. If man was equipped to conquer others, he must certainly be able to conquer the evil urge within himself.
ויקרא את שמם ארם ביום הבראם, a reference to 1,26 when G’d had announced His intention to create Adam, saying נעשה אדם בצלמנו, G’d’s purpose in creating him was that he be an אדם, and not another species of בהמה or חיה. Woman too, is included in the description and definition of the word אדם. Proof that woman was included in that term אדם is the plural mode of G’d’s original announcement, uttered before Chavah had been separated from Adam’s body (1,26) וירדו בדגת הים וגו', “they shall rule over the fish of the sea, etc.” This name אדם distinguishes the human species from all other mammals, for, although his body too has been formed from the earth, he possesses a divine soul which originated in heaven. If he allows himself to be drawn by the spiritually negative gravitational pull exerted by the material part his body consists of, he is considered as if no better than אדמה, as if the spiritual soul inside of him had been neutralised. This is exactly what the descendants of Kayin had become guilty of, and this is why the Torah does not bother to enumerate them in this chapter.
AND HE BLESSED THEM. This means that He gave them the power of procreation, to be blessed forever with very many sons and daughters. The intent is to state that begetting offspring comes as a blessing of G-d, for Adam and Eve were not born but were created from nothing and they were blessed to do so [to beget offspring].
AND HE CALLED THEIR NAME ADAM. Since the name Adam (man) is a generic name for the whole human species, Scripture mentions that G-d called the first pair by that name because all generations were potentially in him. It is with reference to them that Scripture says, This is the book of the generations of Adam. (Verse 1.) Rabbeinu Sherira Gaon (A famous Gaon of the academy of Pumbeditha who flourished in the second half of the tenth century. He is the author of the letter to the Jews of Kairwan giving a historical account of how the Mishna was written and how the traditions were transmitted through the generations following the era of the Mishna. He was the father of Rav Hai Gaon, the last of the Gaonim.) wrote (See my Kitvei Haramban, I, p. 161.) that the Sages transmitted to one another [the principles of knowledge concerning] “the recognition of faces” and the arrangements of the lines in the face. Some of these principles are stated in the order of the words of the verse, This is the book of the generations of Adam, (Verse 1.) and some in the order of the following verse, Male and female He created them. (Verse 2.) But the secrets and mysteries of the Torah are transmitted only to those in whom we see signs indicating that he is worthy of it. These are the words of the Gaon, but we have not merited to understand them.
Male and female He created them. Earlier, the Torah detailed the complex process of creating man. Here it simply states that the male and the female were initially created together. Though this might seem to contradict the previous account, wherein the woman was built from the man while he was in a deep sleep (2:21–22), that was merely a procedure in which the theretofore unified male and female forms were separated from one another. He blessed them, and He called their name Man [Adam], on the day they were created. Of the various terms for human beings, including Adam, ish , Enosh, and gever , Adam is the primary name for the human race and most representative of its essence, both because man was created from the adama , ground (2:7), and because he was formed in the demut , likeness, of God (see verse 1; 1:26). Indeed, this is how the Sages explain the verse: “I will be like [ edammeh ] the Most High.”
How many children is it necessary for a man to have fathered to be considered to have fulfilled this mitzvah? One boy and one girl, (But if a man has only several sons or only several daughters, he is not considered to have fulfilled the mitzvah.) as [implied by Genesis 5:2]: "He created them, a male and a female." If the son was a saris or the daughter an aylonit, he is not considered to have fulfilled this mitzvah. (See Chapter 2 for a definition of these terms. Since this child is incapable of conceiving children, the child's father is not considered to have fulfilled the mitzvah.)
It is important to add that joyful fulfillment of the mitzva of ona improves one’s mental health and well-being. God created human beings with different drives, with the sex drive prominent among them. While not everyone is the same with regard to this drive – some experience it more intensely, and some less – everyone has it. Someone who does not feel it at all suffers from an emotional handicap. For most people, the sex drive is the strongest drive of all. Repressing it can distort and pervert the psyche, making it hard for that person to fulfill their purpose as a human being. This is what the Sages meant when they said, “Any man without a wife is not a man (adam), as it states (Bereishit 5:2), ‘Male and female He created them. He blessed them and called them Adam’” (Yevamot 63a). Since the sex drive is so powerful, it is difficult to resist. This is why the Torah had to give us so many mitzvot aimed at regulating and channeling it.
The most significant human reciprocal completion is the one between male and female, for with it human beings can reveal the divine image within them and achieve perfection. Not only concerning humanity, but in all of creation, from the sublime realms down to this earth, there is a division into male and female; neither sex can exist and endure independently, without the completion of the other. This fundamental principle is clarified at length in the wisdom of the Kabbala. That is what R. Elazar meant when he said: “Every man without a woman is not a [complete] person, as it is written: ‘Male and female He created them, and He blessed them and called them man’ (Bereishit 5:2)” (Yevamot 63a). Likewise, the Sages teach us: “Every man without a woman is inundated by unhappiness, without blessing, without goodness…without Torah, without fortification” (Yevamot 62b).
Because Scripture mentioned “God called the light ‘yom’ (day)”, it needed to tell us how one should count a day of the Torah. For the word “yom” has two meanings (a period of daylight, 12 hours, and a 24-hour period). Therefore it says that these two beginnings, namely dusk and dawn, encompass the Torah’s day. For ‘erev (dusk) refers to the time when shapes merge and are not distinguishable to the eye, as in the verse “They intermingled (vayit’arvu) among the nations” (Psalms 106:35). Boker (dawn) is the time when the forms are distinguishable and are recognizable and examinable, as in the verses “the priest need not examine (yevaqqer)” (Leviticus 13:36), “As a shepherd (vaqqarat) tends his flock” (Ezekiel 34:12). The term yom (day) encompasses both these times, for a single motion includes both. Similarly we find “He created male and female…and called their name ‘Adam’” (Genesis 5:2), while it is also written “And [the Lord, God,] made for Adam and his wife garments of hide and He dressed them” (ibid. 3:21). ( We see that the name “Adam” has a double meaning, sometimes referring to the entire human species, both male and female, and sometimes only to the male (or a specific male).) Again it is clear from the description of Creation that a day is from evening to evening.
Since we have proof from all parts of the Bible that it is the nature of man to follow "woman" whose ways are crooked and perverted, how can man escape that trap? He has after all two "women" to contend with. One is the "woman" that accompanies him from birth, concerning which the Torah has stated "male and female He created them" (Genesis 1,27), as well as "this one shall be called ‘woman’" (Genesis 2,23). See the parable which explains all this a little further on. The second woman is the one he acquires from the outside, the world at large, through marriage. These two kinds of matings have been discussed briefly in Chapter eight. Since the male is inclined to seek physical comforts and enjoyment, he is apt to follow the demands made upon him by these two women, to do their bidding, since they are the ones who provide him with these comforts. Since the first woman already turned out to be a trap for man, the situation becomes aggravated when he freely chooses another woman, i.e. a wife. A look at the life story of Samson illustrates how someone who starts out pure, a heroic figure at that, can become ensnared by women until he cannot escape their clutches (Judges Chapter 14). Even the wisest of men, Solomon, was led astray by women (Kings I 11,4), "His wives turned his heart aside." Or, consider Achav the king of Israel, who was led astray by his wife Izzebel (Kings I 16,31). Solomon, in Kohelet 7,26, states, "I have found something worse than death-- woman." It is clear from all this that in order to escape the enticements represented by "woman," one requires tremendous assistance. If man's attaining his perfection depends on the quality of the two women in his life, and both their characters would be determined in heaven, like the first one that accompanies him from birth, and who was not subject to his free choice, then everything in his life (including his character) would depend on mazzal, i.e. the horoscopic constellations plus environmental factors prevailing when he is born, (compare Aristotle Ethics Chapter 10, Essay 3) This also appears to coincide with the statement in Sotah 2 that forty days before the fetus assumes final form, a heavenly voice proclaims who would be this fetus's life partner in the future. From all the above it seems impossible to escape the conclusion that our path in life is predetermined by forces beyond our control. We also find our sages saying that birth under certain signs of the zodiac influences a person's character traits. In Shabbat 156, we are told that Israel is subject to mazzal, i.e. environmental and hereditary factors. Also, Rabbi Chaninah states that such factors contribute to whether a person will be rich or poor. On the other hand, we have Rava in Moed Katan 28 stating that whereas mazzal determines a person's economic status etc., it does not affect his personal merits. These discussions in the Talmud are not merely of a hypothetical nature, but examples from real life are cited of scholars experiencing totally different experiences in their lives though their merits were deemed similar. The life story of two outstanding scholars are meant to illustrate the point made by Rava. Rabbah, pious to the point where a prayer offered by him for rain would be answered immediately, died at the age of forty, had buried sixty next of kin during his short life, and had hardly enough money to live on bread made of barley flour. His contemporary Rav Chisdah, on the other hand, married off sixty next of kin, lived to be ninety years old and was so wealthy that even his dogs enjoyed luxuries. This example is cited in support of the claim that mazzal is of overriding influence in matters of one's success in life on this planet. These quotes all represent difficult questions vis a vis our belief in personal providence, hashgachah peratit, as opposed to mazzal, when it comes to the fate of Jews both nationally and individually. Our opening Midrash moreover seems self contradictory. If G-d decrees concerning wealth as well as concerning physical prowess of a person, all of which are necessary for a person to function at their optimal ability, how can such people attain their potential if they are handicapped from birth? We have a tradition that a person cannot attain the status of prophecy unless he is endowed with certain physical and material attributes. If these factors are subject to the caprice of mazzal, how can a person be blamed for not attaining that moral level? The fact that righteousness and wickedness respectively are not predetermined by the angel Laylah becomes relatively meaningless, since the attributes which help man to become righteous may be denied him by the very same angel. The Mishnah in Avot 2,6 states that an uncivilized person, bor, cannot be G-d fearing. So what chance do people who are genetically underequipped at birth have to reach ideals set for man, and to share in the reward in store for achieving such ideals? G-d then would have decreed the outcome by default, by denying the attributes that help man achieve his shleymut, perfection! Where is the concept of freedom of will and choice, then, and what sense would reward and punishment make if all our deeds are more or less preconditioned? The answer is, of course, that both physical and mental equipment which man receives prior to birth provides him with tendencies to act in a certain way. His will is not involved in any way. He remains free to follow these tendencies or fight them using his intellect, willpower, and heart. Isaiah 66,3 states clearly that responsibility for the sinners' actions is their own because "they chose their respective paths."
The following point now claims our attention. The account of the six days of creation contains, in reference to the creation of man, the statement: “Male and female created he them” (i. 27), and concludes with the words: “Thus the heavens and the earth were finished, and all the host of them” (ii. 1), and yet the portion which follows describes the creation of Eve from Adam, the tree of life, and the tree of knowledge, the history of the serpent and the events connected therewith, and all this as having taken place after Adam had been placed in the Garden of Eden. All our Sages agree that this took place on the sixth day, and that nothing new was created after the close of the six days. None of the things mentioned above is therefore impossible, because the laws of Nature were then not yet permanently fixed.
Mishna (Proto-Mishna): Nobody should fail to reproduce, unless he has children; (“Gemara” in the Mishna on: “he has children”:) The school of Shammai says, two male children, and the school of Hillel says, one male and one female, for it says (Genesis 5:2): “male and female created He them.” (Yevamot 6:6)
“It is not good” – Rabbi Yaakov taught: Anyone who does not have a wife is without good, without help, without joy, without blessing, without atonement. Without good – “it is not good that the man should be alone.” Without help – “I will make a helper for him alongside him.” Without joy – as it is stated: “You shall rejoice, you and your household” (Deuteronomy 14:26). Without atonement – “he shall atone for himself and for his household” (Leviticus 16:11). Without blessing – “to lay a blessing upon your house” (Ezekiel 44:30). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: He is also without peace, as it is stated: “You shall be in peace, and your household shall be in peace” (I Samuel 25:6). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: He is also without life, as it is stated: “Appreciate life with a woman whom you love” (Ecclesiastes 9:9). Rabbi Ḥiyya bar Gamda said: He is not even a complete man, as it is stated: “He blessed them, and He called their name Man, on the day they were created” (Genesis 5:2) – when both of them are together they are called “Man.” Some say he even diminishes the [divine] image, as it is stated: “As He made man in the image of God” (Genesis 9:6). What is written thereafter? “And you, be fruitful, and multiply” (Genesis 9:7). (A man’s being in the image of God is contingent upon marrying and producing offspring.)
“It was upon Abram’s arrival in Egypt, the Egyptians saw the woman, that she was very beautiful” (Genesis 12:14). “It was upon Abram’s arrival in Egypt, the Egyptians saw” – and where was Sarah? (“It was upon Abram’s arrival” implies that he was alone, without Sarai.) He had placed her in a chest and locked her in it. When they arrived at customs, they said to him: ‘Pay the duty.’ He said: ‘I will pay the duty.’ They said to him: ‘[Perhaps] you are transporting garments?’ He said: ‘I will pay [the duty] for garments.’ They said to him: ‘[Perhaps] you are transporting gold?’ He said: ‘I will pay [the duty] for gold.’ They said to him:’ Perhaps you are transporting silk garments?’ He said: ‘I will pay [the duty] for silk garments.’ ‘[Perhaps] you are transporting gems?’ He said: ‘I will pay [the duty] for gems.’ [Nevertheless,] they said to him: ‘It is not possible [for you to pass] unless you open [the chest] and show us what is inside it.’ When he opened it, the entire land of Egypt shone with her radiance. Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: An image of Eve was passed down to the leaders of [all] the generations. (As a standard of unsurpassed beauty.) Elsewhere it is written: “The young woman [Avishag] was very [ad meod] beautiful” (I Kings 1:4) – she approximated the image of Eve. (Ad means: Up to but not including. Me’od refers to the image of Eve (see next note). Avishag approximated Eve’s beauty, but did not reach that level.) However, here it says: “That she was very [meod] beautiful” – meod is the image of Eve. (The letters of meod are the same letters as Adam. Eve is called Adam in the verse: “He called their name Adam” (Genesis 5:2). Therefore, Eve’s beauty is represented by the word me’od.) “Pharaoh’s officials saw her, they praised her to Pharaoh, and the woman was taken to Pharaoh’s house” (Genesis 12:15). “Pharaoh’s officials saw her […and the woman was taken [vatukaḥ] to Pharaoh’s house]” – she was continuously increasing in price. One said: ‘I will give one hundred dinars and I will enter with her.’ (I will present her to the king. This is expounded from the word vatukaḥ – indicating raising up.) Another said: ‘I will give two hundred and enter with her.’ I know that this is so [regarding the righteous] (That people vie for the right to attend to them.) only when they are ascendant. (When the righteous are on the ascent in their lives, as was Sarai at this point.) From where do I derive that it is so [even] when they are descendant? “They pulled Jeremiah with the ropes and raised [vayaalu] him from the pit” (Jeremiah 38:13). (They sought to outbid one another [vayaalu] for the right to extricate Jeremiah from the pit.) I know this only regarding this world, regarding the World to Come, (The messianic future.) from where is it derived? The verse states: “The peoples will take them [ulkaḥum] and bring them to their place” (Isaiah 14:2). (The nations will vie with each other in sending the Jewish exiles among them back to the land of Israel.)
“And God said: Let us make Man in our image, in our likeness, and let them dominate over the fish of the sea, and over the birds of the heavens, and over the animals, and over all the earth, and over every crawling creature that crawls upon the earth” (Genesis 1:26). “And God said: Let us make Man in our image, in our likeness.” Rabbi Yoḥanan began: “Back and front [aḥor vakedem], You shaped me…” (Psalms 139:5) – Rabbi Yoḥanan said: If a person merits, he partakes of two worlds, as it is stated: “Back and front, You shaped me.” (Aḥor vakedem can be translated “the end, and that which precedes it,” – an allusion to this world and the World to Come.) But if not, he will come to give an accounting, as it is stated: “You placed Your palm on me” (Psalms 139:5). (The following line should be here instead of where it appears, later in the midrash: Just as it says: “Distance Your palm from me” (Job 13:21). This verse shows that God’s “palm” refers to His punishment of man (Matnot Kehuna). ) Rabbi Yirmeya ben Elazar said: When the Holy One blessed be He created Adam the first man, He created him androgynous. That is what is written: “He created them male and female” (Genesis 5:2). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him with two faces, (That is, two conjoined bodies, male and female.) and [subsequently] He sawed him in two (Separating the female part from the male part.) and made [for] him two backs, (Where they had previously been joined together.) a back here and a back there. They raised an objection to him: But is it not written: “He took one of his ribs [tzalotav] … [and the Lord God built the rib that He took from the man into a woman]”? (Genesis 2:21–22). He said to them: [It means that He took] one of his two sides, as it says: “And for the tzela of the Tabernacle” (Exodus 26:20), which we translate: “And for the side of the Tabernacle...”. Rabbi Tanḥuma in the name of Rabbi Benaya and Rabbi Berekhya in the name of Rabbi Elazar said: When the Holy One blessed be He created Adam the first man, He created him in an unformed state and he was situated from one end of the world to the other. That is what is written: “Your eyes saw my unformed parts...” (Psalms 139:16). Rabbi Yehoshua bar Neḥemya and Rabbi Yehuda bar Simon in the name of Rabbi Elazar said: He created him filling the whole world. From east to west, from where is it derived? It is as it is stated: “Back [aḥor] and front [kedem], (Aḥor and kedem can also mean “west” and “east.”) You shaped me…” (Psalms 139:5). From north to south, from where is it derived? It is as it is stated: “[From the day God made Adam on the earth,] and from one end of the heavens to the other end of the heavens” (Deuteronomy 4:32). From where is it derived that he even filled the empty space of the world? It is as it is stated: “You placed Your palm on me” (Psalms 139:5) just as it says: “Distance Your palm from me” (Job 13: 21). (This line is misplaced here and belongs in section 1, as indicated there.) Rabbi Elazar said: [Adam was created] last [aḥor] among the acts of creation on the last (The Hebrew text says “first,” but Rashi emends the text.) day, and first [kedem] among the acts of creation on the last day. (Adam’s spirit was created as the first act of the last day, and his body was created as its final act.) This is in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: “Let the earth produce the spirit of living beings by their species” (Genesis 1:24) – this is the life spirit of Adam the first man. Rabbi Shimon ben Lakish said: [The creation of Adam was] last [aḥor] among the acts of creation on the last day, and first [kedem] among the acts of creation on the first day. This is in accordance with the opinion of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: “And the spirit of God was hovering over the surface of the water” (Genesis 1:2) – this is the spirit of the messianic king, as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). If a person is meritorious, it is said to him: ‘You preceded the ministering angels’; if not, it is said to him: ‘A fly preceded you, a gnat preceded you, this earthworm preceded you.’ Rav Naḥman said: [Adam was created] last [aḥor] of all the creations, but was first [kedem] for all punishments. (As it says regarding the Flood: “He obliterated all existence that was on the face of the earth, from man, to animal, to crawling creature, to birds of the heavens” (Genesis 7:23).) Rabbi Shmuel said: Regarding praising [God] as well, he comes last. That is what is written: “Praise the Lord from the heavens…” (Psalms 148:1), and it says the rest of that passage. Then “praise the Lord from the earth, [sea creatures and all depths]” (Psalms 148:7), and it says the rest of that passage. Only after that it says: “Kings of the earth and all nations…” (Psalms 148:11), “young men and maidens” (Psalms 148:12). Rabbi Samlai said: Just as his praising [of God] is only after the animals, the beasts, and the birds, so his creation was only after the animals, the beasts, and the birds. What is the source? It is as it is stated: “Let the water swarm” (Genesis 1:20), and then: “Let the earth produce…” (Genesis 1:24), and then: “And God said: Let us make Man in our image.”
“So God created man in His own image, in the image of God created He him; male and female He created them” (Genesis 1:27). “Male and female [unkeva] He created them” – this is one of the words that they changed for King Ptolemy: (When Ptolemy gathered seventy Sages to translate the Torah into Greek – the Septuagint (see Megilla 9a). There were several places where the Sages veered from translating literally in order to evade various problems.) “A male and his orifices [unkuvav] he created them.” (They made this change to avoid a seeming contradiction between this verse and another verse (Genesis 2:18), in which it appears that Adam was created alone, without a female.) Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak, and the Rabbis in the name of Rabbi Elazar say: He endowed him [Adam] with four features from the supernal realm and four features from the lower realm. [From the lower realm:] He eats and drinks as does an animal, procreates as does an animal, defecates as does an animal, and dies as does an animal. From the supernal realm: He stands as do the ministering angels, speaks as do the ministering angels, has intelligence as do the ministering angels, and sees as do the ministering angels. But do animals not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision. Rabbi Tifdai in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [created before man] procreate but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tifdai in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] the supernal and from the earthly. If he sins he will die; if he does not sin he will live.’
R. Elazar said: "A Judaean who has no wife is not considered a man, for it is said (Gen. 5, 2) Male and female created He them and called their name Adam (man)." R. Elazar said further: "One who does not possess real estate is not considered a man, as it is said (Ps. 115, 16) The heavens are the heavens of the Lord: but the earth hath He given to the children of man." R. Elazar said further: "What is the meaning of the passage (Gen. 2, 18) I will make him (eizer) a help suitable for him (K'nedo) i.e., If he deserves well, she will be a help to him; if not, an opposition to him." According to others, R. Elazar raised the following contradiction. Since the text reads K'naggdo (opposing him), how can we read K'nigdo (corresponding to him?) This means, if he deserves well, she will be corresponding [in harmony with] him; if not, she will be a lash unto him."
“Enjoy life with a woman whom you love all the days of your life of vanity which He has given you under the sun, all the days of your vanity, as that is your portion in life, and in your toil that you toil under the sun” (Ecclesiastes 9:9). “Enjoy life with a woman whom you love.” Rabbi [Yehuda HaNasi] said in the name of the holy congregation: Acquire for yourself a craft with Torah. What is the reason? “Enjoy life [with a woman]…” (The midrash is interpreting the world “life” to refer to Torah, and the term “woman” to refer to a craft. One should have a craft with which to earn a livelihood, in addition to studying Torah.) Why does he call them the holy congregation? It is because Rabbi Yosei ben Meshulam and Rabbi Shimon ben Menaseya, who would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor, were there. Some say: They would engage in Torah study during the days of winter, and in labor during the days of summer. Rabbi Yitzḥak ben Elazar would call Rabbi Yehoshua son of Rabbi Timi and Rabbi Burki the holy congregation, because they would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor. It is taught: It is prohibited for a mourner to marry a woman until thirty days [pass]. Rabbi Yehuda says: Until three consecutive pilgrimage festivals pass, corresponding to the three times that it is written: Life, life, life. In what case is this said? In a case when he has sons; however, if he has no sons, or if he has minor sons, it is permitted due to diminution of procreation and to see to their needs. (The mourner can marry a woman even within thirty days in order to fulfill the mitzva of procreation, or so that his new wife can take care of his young children.) There was an incident and the wife of Rabbi Tarfon died, and when the grave was covered, he said to her sister amidst the mourning: ‘Enter my house (Marry me.) and raise your sister’s children.’ Even though he married her, he did not engage in conjugal relations until after thirty days. It is taught: It is prohibited for a mourner to go to a house of feasting until thirty days [have passed]. It was taught: The mitzvot incumbent upon a father regarding his son are to circumcise him and to redeem him, and also to teach him Torah, to teach him a trade, and to marry him to a woman. Some say: Also to teach him to swim in a river. To circumcise him, from where [is it derived]? As it is stated: “He that is eight days old shall be circumcised among you, every male” (Genesis 17:12). To redeem him, from where [is it derived]? As it is stated: “And all the first-born of man among your sons you shall redeem” (Exodus 13:13). To teach him Torah, from where [is it derived]? As it is stated: “You shall teach them” (Deuteronomy 11:19). To marry a woman, from where [is it derived]? As it is stated: “Take women and beget sons and daughters and take women for your sons” (Jeremiah 29:6). To teach him to swim in a river, from where [is it derived]? As it is stated: “You shall choose life” (Deuteronomy 30:19). Anyone who does not have a wife is without goodness, without a helper, without joy, without blessing, without atonement. Without good, from where [is it derived]? [From the verse:] “It is not good for man to be alone” (Genesis 2:18). Without help, from where [is it derived]? [From the verse:] “I will make him a helper alongside him” (Genesis 2:18). Without joy, from where [is it derived]? [From the verse:] “You shall rejoice, you and your household” (Deuteronomy 14:26). Without blessing, from where [is it derived]? [From the verse:] “To place a blessing upon your house” (Ezekiel 44:30). Without atonement, from where [is it derived]? [From the verse:] “And he shall atone for himself and for his household” (Leviticus 16:11). Rabbi Yehoshua ben Levi says: Without life as well, as it is stated: “Enjoy life with a woman whom you love.” Without peace, as it is stated: “You are peace and your house is peace” (I Samuel 25:6). Rabbi Ḥiyya bar Gamda said: He is not even a complete person, as it is stated: “He blessed them and He called their name Adam” (The word adam, which is the name of the first man, simply means “person.”) (Genesis 5:2) – when the two of them are not as one they are not called Adam. Some say it diminishes the Divine Image, as it is stated: “Because He created man in the image of God” (Genesis 9:6).
"Male and female were they created." The human had two faces, one in the back and one in the front.
And God called them Humanity. From here, the woman called is called human, and similarly it says "human beauty to dwell in a shrine." (Isaiah 44:13)
(Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. Let our master instruct us: May one cease being fruitful and multiplying at a time when he has no children? Thus have our masters taught (in Yev. 6:6): ONE IS NOT TO CEASE FROM BEING FRUITFUL AND MULTIPLYING UNLESS HE ALREADY HAS CHILDREN. THE BET SHAMMAY SAY: TWO MALES; BUT THE BET HILLEL SAY: A MALE AND A FEMALE, AS STATED (in Gen 5:2): MALE AND FEMALE HE CREATED THEM. (Cf. Yev. 61b for a different explanation.) What is the reasoning of the Bet Shammay? Through analogy with Cain and Abel. (I.e., after the birth of these two, there were no more children until Adam begot Seth after a long interval. See Gen. 5:3.) What is the reasoning of the Bet Hillel? Through analogy with Adam and Eve. R. Simon said: Adam separated himself from his wife Eve for a hundred and thirty years after Abel was killed. Adam said: How am I to beget children when they go to destruction? What did he do? R. Simon said: Female spirits would come to him and become inflamed with passion from him; for so the Holy One told David (in I Chron. 22:8): BEHOLD, A SON SHALL BE BORN TO YOU, {AND} HE SHALL BE A MAN OF REST. (II Sam. 7:14:) I WILL BE TO HIM A FATHER, AND HE SHALL BE TO ME A SON. When? When he is busy in the Torah. But when he forsook me and walked in the way of his < own > heart, (ibid., cont.): WHEN HE TRANSGRESSES, I WILL PUNISH HIM WITH THE ROD OF MEN AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM. What is the meaning of THE ROD OF MEN? These < words > refer to Hadad and Rezon ben Eliada. Thus it is stated (in I Kings 11:23) AND [GOD] RAISED UP AN ADVERSARY (satan) FOR HIM {FOR SOLOMON}, [REZON BEN ELIADA]. (The previous verses (14-22) concern the adversary. Hadad the Edomite.) [AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM.] (Cf. Gen. R. 20:11; 24:6.) PESTILENCES can only be the demons (mazziqin). Thus it is stated (in Ps. 91:10): NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. < The above is > to make known to you that during the whole 130 years in which Adam had withdrawn from Eve, the spirits were coming to him and being inflamed with passion from him so that he was begetting demons (mazziqin). (See ‘Eruv. 18b.) At that time the Holy One said: I created my world only for fruitfulness and multiplying. So it is stated (in Is. 45:18): HE DID NOT CREATE IT AS A VOID; HE FORMED IT FOR HABITATION. What did the Holy One do? He put a sexual desire for Eve into the heart of Adam. So he had intercourse with her, and she bore Seth. Thus it is stated (in Gen. 5:3): WHEN ADAM HAD LIVED A HUNDRED AND THIRTY YEARS, HE BEGOT < A SON > IN HIS OWN LIKENESS {IN} [AFTER] HIS IMAGE. When Seth was born, Adam said: I did not ascribe my former sons a lineage. Why? Because they were accursed. But to this one I am ascribing a lineage because he is the head of [the] generations. Where is it shown? From what they have read on the matter (in Gen. 5:1-3): THIS IS THE BOOK OF THE GENERATIONS OF ADAM…. HE BEGOT < A SON > … AND CALLED HIS NAME SETH.
Another interpretation (of Gen. 5:1): THIS IS THE BOOK < OF THE GENERATIONS OF ADAM >. This text is related (to Is. 41:2): WHO HAS WROUGHT AND DONE IT? THE ONE WHO NAMED THE GENERATIONS FROM THE BEGINNING. If the generations were worthy, the Holy One gave them their names just as he had given names to Adam and Eve. Thus it is stated (in Gen. 5:2): AND HE GAVE THEM THE NAME ADAM. You also find that when the Holy One sees a righteous one born, he gives him his name as a mark of honor. He named Noah because he was righteous, as stated (in Gen. 5:29): AND HE CALLED HIS NAME NOAH. He named Abraham, as stated (in Gen. 17:5): BUT YOUR NAME SHALL BE ABRAHAM. So also with Isaac, Jacob, Solomon, and Josiah. Thus it is stated (in I Kings 13:2): BEHOLD, A SON SHALL BE BORN UNTO THE HOUSE OF DAVID; JOSIAH SHALL BE HIS NAME. If the generations were worthy, he would give a name to each and every one; and from his name he would make known his works. Our masters have said: (Cf. Yoma 83b; yRH 3:9 (59a).) When R. Me'ir would see a person, he would learn his name, and from his name he would know his works. Once upon a time two students came to him, and one had the name Kidor. R. Me'ir said to his students: Beware of this Kidor. They said to him: He is a Torah scholar. He said to them: [Nevertheless], you yourselves beware of him. One day they went to the bathhouse and deposited their clothes with Kidor. He took their clothes and went away. When they came out, they did not find < him >. They went to their houses and put on other clothes. They came to R. Me'ir. R. Me'ir said to them: Why did you change your clothes? They said to him: We went to the bathhouse and deposited our clothes with Kidor, but he took them. He said to them: Did I not say to you: Beware of this man? They said to him: O our master, if you please, < tell us > how you knew. He said to them: From his name, for it is written (in Deut. 32:20): FOR (Ki) A GENERATION (dor) OF PERVERSITY ARE THEY…. So also you find in Egypt (in Numb. 3:21): THE LIBNITE FAMILY. At what time did he give them their names? When Pharaoh arose and worked them with clay and brick (rt.: LBN). Ergo: THE LIBNITE (rt.: LBN) FAMILY. (Deut. 32:20, cont.:) AND THE SHIMEITE (rt.: ShM') FAMILY. When they complained of the servitude, the Holy One heard (rt.: ShM') their prayer. (Deut. 32:27:) AND THE HEBRONITE (rt.: HBR) FAMILY, to whom the Divine Presence was allied (rt.: HBR). are to teach you that if the generations were worthy, the Holy One would give them their names, as stated (in Is. 41:4): THE ONE WHO NAMED THE GENERATIONS….
After the Holy One, blessed be He, created his world, it is written: God blessed the seventh day (Gen. 2:3) After He created the beasts and the birds it is written: He blessed them (ibid., v. 28), and with reference to the creation of man it is written: He blessed them and called their name Adam (ibid. 5:2). He likewise blessed the reptiles and food.
A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” (Genesis 5:2). If a man married a woman and stayed with her for ten years and she did not give birth, he is no longer permitted to neglect the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If he divorced her she is permitted to marry another man, as it is not necessarily on her account that she and her first husband did not have children, and the second husband is permitted to stay with her for ten years. And if she had a miscarriage, he counts the ten years from the time of the miscarriage. A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).
If one understands the deeper meaning of this commandment, one also gains an insight into the mysteries of Creation. We find a statement by Rabbi Eliezer in Yevamot 63 that anyone who neglects to fulfill the commandment to be fruitful is considered as having the sin of spilling innocent blood on his hands, the reason being that the Torah says in Genesis 9,6: "Whoever sheds the blood of man, by man shall his blood be shed." Since the Torah goes on to say : "Be fertile, increase, etc.," it is clear that failure to do so is considered a mortal sin. Rabbi Yaakov says: "Failure to try and have issue is a way of diminishing G–d's image in this world, since the Torah (still in verse 6 of this chapter) adds: 'For in His image did G–d make man.' Immediately afterwards follows the commandment to be fruitful." The Rabbis taught in Yevamot 64 that Numbers 10,36 ובנחה יאמר: שובה ה' רבבות אלפי ישראל, "When the ark came to rest, Moses would say 'return O Lord, You who are Israel's myriads of thousands,'" teaches that G–d's Presence is not found when Israel numbers fewer than 22000 souls." If Israel would number 21999 at any time and one of those Israelites failed to perform the מצוה of פרו ורבו, that person would be responsible for preventing the whole people from enjoying the Presence of the שכינה in their midst. We have now had three separate statements on the seriousness of failing to comply with the commandment to be fruitful. A) Failure to try and reproduce is equivalent to committing bloodshed; B) Failure to try and produce issue diminishes G–d's image in the world; C) Failure to fulfil this injunction prevents Israel from enjoying the Divine Presence in its midst. Prior to the statement quoted in the name of Rabbi Eliezer, the same Rabbi Eliezer is on record saying that a person who fails to marry is not an אדם, seeing that the Torah says of man (אדם) that "G–d created him male and female. He called their name Adam." (Genesis 5,2). You should appreciate that the statement of Rabbi Eliezer is to be understood as a general rule, whereas the subsequent statements are פרטים details, i.e. applications of the כלל. We must first understand Rabbi Eliezer.
Laban became aware of this, and this is why he protested in 31,43: הבנות בנותי, והבנים בני והצאן צאני וכל אשר אתה רואה לי הוא. "The daughters are mine, the sons are mine, the flocks are mine; all that you see around is mine!" I have already mentioned that we are called צאן while we are in exile. We also have scriptural proof for this from Psalms 44,23 נחשבנו כצאן טבחה, "We are regarded as sheep to be slaughtered." When we are on a high spiritual level, however, we are referred to as אדם, as we have shown. There is a difference, however, between אדם when referred to as a male, and between אדם when referred to as female. When G–d first created the human species, the Torah says of G–d's work זכר ונקבה בראם, ויקרא את שמם אדם. "He created them male and female, and He named them Adam" (Genesis 5,2). All the redemptions which we have experienced in the past have always been associated with the female element inherent in אדם; this is why our gratitude was always expressed by שירה חדשה, "a new song (feminine term) instead of as שיר חדש. When the redemption of the future materializes, however, we shall give thanks to the Lord with a שיר חדש, acknowledging the additional dimension of that redemption.
וב"ה אומרים זכר ונקיבה – as it states (Genesis 5:2): “male and female He created them.” But from Moses, it is not a proof because he acted following the Divine order.
.נעשה אדם, the word אדם includes males and females. Proof that this is so is found in Genesis 5,2, when both the males and the females of the species are described as having been “created,” i.e. בראם, “He had created them;” we also have a statement by Rav Hunna, who asks the rhetorical question: ‘how do we know that Chava was also called אדם? Answer (Isaiah 44,13) כתפארת אדם לשבת בית, which is translated by the Targum as: “like the beauty of a woman who resides in a house; (or who transforms a house into a home).” Furthermore, we have a verse in Numbers 31,35: ונפש אדם מן הנשים, “and human souls, of the women;”
Introduction The Talmud now shows how the Greek elders translated the Torah. The central idea here is that the elders changed the verses to avoid various interpretive or theological problems. Due to the nature of this passage I have lined it up in a table. The middle column is what is written in the Talmud. On the left is the translation of the purported Septuagint. The right side is the actual Hebrew text. I have not translated the Hebrew original but you should be able to understand it from my explanation below. Genesis 1:1: Here they changed the order of the words around. According to Rashi the original order might give the impression that an entity named “Bereshit” created God. The change in order might also serve to emphasize that God preexisted the world. Genesis 1:26: The plural form, which gives the impression of a multitude of gods, was changed into singular. Genesis 2:2: The original is confusing—did God complete creation on the sixth day or on the seventh day? The revised version makes more sense. Genesis 5:2: In the original it sounds like two humans were originally created. The emendation changes the word to the singular. Genesis 11:7: The original is plural and has been emended to the singular. Genesis 18:12: In the Torah, both Abraham and Sarah laugh when told that they will have a child, but God gets angry only with Sarah. This is puzzling. To fix this problem, the translation reads that Sarah laughed in front of her relatives. Abraham laughed only to himself, and that is why God was not angry with him. Genesis 49:6: In the original, Shimon and Levi are accused of killing a person. This is emended so that they only killed an ox. Exodus 4:20: It is a bit dishonorable that Moses has no better vehicle for his wife and kids than a donkey. No horse, no camel! Therefore, the verse is emended. Exodus 12:40: 430 years is emended to 400 years. Exodus 24:5, 11: These verses are problematic because one verse says “the youth” and the other verse says “the nobility.” Therefore, both have been emended to read “the elect” a group more appropriate to be sent to greet God. Numbers 16:15: In the original Moses says he did not take a single “donkey.” This could imply that he did take other objects. To correct this, the emendation reads “valuable item. Deuteronomy 4:19: The original makes it sound like God created the sun, moon and stars so that non-Jews could worship them. The emended version says that they are just for light. Deuteronomy 17:3: The original makes it sound like God didn’t command that the sun and stars should even be created. This would give the impression that they were created on their own or by another god. The emended version clarifies that God didn’t command that people should worship them.
And he said, "Eighteen [is the age] for the [wedding] canopy": The explanation of this thing is that the growth of a person to his height is not until he is eighteen. Then, when he is eighteen, his growth ends. And from then, he must complete himself additionally with a wife. For so long as he has not married, he is not a complete man. As we say in the chapter [entitled] Haba al Yivimto (Yevamot 63a), "Rabbi Elazar said, 'Any man that does not have a wife is not a man, as it is stated (Genesis 5:2), "Male and female He created them [...] and He named them, man."'" But so long as he is not eighteen, the height of his own body is not complete. For that reason, he does not need to complete himself with a wife; for a wife is an addition beyond himself. But when he is eighteen - and he has already become completed in his body - he must complete himself with a wife, which is an addition to himself.
A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). The point that this line in the mishnah is trying to make can be read in two subtly different ways. It may be that the point of the line is to teach that there is an obligation to procreate. In other words, without this directive people may have thought (and in ancient Judaism some sects did think) that God preferred people to be celibate and to forego children. Judaism teaches the opposite. Sexual relations are generally viewed in a positive light and having children is positive commandment. The other way to read the line, is that it is taken for granted that a person is obligated to procreate. The innovation of our mishnah is that a man does not need to keep on having children as long as possible. Once he has had two children, he may desist from procreation. Understanding the line this way, we would have a different view of the mishnah. Although it is still considered a commandment to procreate, a person might fulfill that mitzah with only two children and then devote his life to other things, such as the study of Torah. We should note that in any case, the Talmud teaches that even if a man has children he should remain married for marriage is a preferred state. Beth Shammai holds that a person needs two male children to have fulfilled the requirement. In the Talmud this is learned from a precedent set by Moses, who had two children and then separated from his wife (according to a midrash). From the story of the creation, where man and woman were created together, Beth Hillel learns that a person needs both a male and a female child to have fulfilled the mitzvah.
"Let Us make man:" God did not say, "let Us make a being like an animal in Our likeness," and afterwards call [him] 'man;' and as it is actually written later in Genesis 5:2. But the phrase, "let Us make man," means that there is no need to give [man] this name; rather his character shows that he is man. But, if so, it is difficult: why is it written afterwards that the Holy One, blessed be He, called their name, man; which implies that there was a need to give a name, and as I wrote regarding the name, sky and earth (shamayim ve'aretz). But rather the matter is like this - that man is different from all the species; since all the species were created in such a way that the species was unitary in its purpose and character; which is not the case for man, who rose in [God's] thought to be of two [types of] character. The one would be cleaving to his God, ready and serving in the world like an angel [does] in the heavens. And the second is [such] that he would be political and [take care of] his [own] needs; even though he would nonetheless do the will of God, it would not be on the level of the first. And behold, according to the first characteristic, he is automatically man (adam) based on the phrase 'I will be similar to the most High' (edmee le'elyon) - meaning that within him are included all the powers of the creation and he rules over everything. And behold, he is like the firstborn son of a king, who rules like the king. And because of this, everyone understands that he is the son of the king, in that they see him ruling over every detail. Which is not the case with a son of the king, who is not the firstborn; and the king [merely] makes him rule over some detail and his fellow over another detail, and so [too] with all those that govern the kingdom. It comes out that all of them together are similar to the king; but each one by himself is only similar to the king when he is given the name [of ruler] over that detail that he governs. And thus is man: the individual of spiritual stature is different then the simple individual. And in the Talmud, Shabbat 112b, they hinted to these two types of men. And it stated in the first version [of a particular statement], "this is not a man;" and in a second version, "this is an example of a man," the explanation [of this being] a man of spiritual stature. But the general human species is called man by the nature of the matter, in that they as a group rule over the entire creation. And this is according to [God's] plan. (And so [too] with the name, Israel, which indicates being higher than the nature of creation and the running [of the world]; it will be explained later in Parshat Vayislach that the whole nation is called Israel, but concerning individuals, some are called by the name Israel and some have not reached this.) And, if so, in the statement, "let Us make man," its explanation is [that it refers to] the general species of man and it is certainly called man even without being given the name; since in this general species is the creation dependent, and in this detail, they are similar to the Creator, may His name be blessed. And Adam (Adam Harishon) specifically, before he sinned, was worthy of being called man without being given the name; but after he sinned, he was given the name, man; and it will be explained further.
אדם כי יהיה בעור בשרו שאת או ספחת, when a person shall have in the skin of his flesh a rising or a scab, etc. We have to explain this verse in a similar vein to the statement in Baba Metzia 114 on Numbers 19,14: "you are called אדם, whereas the title אדם is never applied to Gentiles, for the Gentiles are not susceptible to the impurity resulting from the various skin-diseases enumerated in our Parshah." This statement, attributed to the prophet Elijah, is proof that the clothing of Gentiles afflicted with these נגעים, stains mentioned in our chapter, does not confer impurity on Jews in contact with them as we have learned at the beginning of the eleventh chapter of the tractate נגעים.
Our sages in Erchin 3 explain the word אדם as meaning that even a baby can be afflicted with the disease related here as babies too qualified for the term אדם. Women too are included as the Torah refers to man and woman combined as אדם in Genesis 5,8.
דבר אל בני ישראל, "speak to the children of Israel, etc." Torat Kohanim uses the expression בני ישראל as excluding Gentiles from offering sin-offerings in the event they violated any of the seven Noachide laws. This appears very difficult. Why should the idea that they could offer such sacrifices ever have arisen so that the Torah needed to refute it? If we would have made a comparison with the Gentile's right to offer free-will offerings, there is no comparison seeing that those offerings were not meant to achieve atonement as we know from Chulin 5 where the Talmud debated the source of denying the heretic the right to offer either total-offerings or sin-offerings respectively. The Talmud there makes it plain that the two kinds of offerings cannot be derived one from the other unless there was something in the text alluding to such entitlement. One argument used there is that if someone were denied to offer a free-will offering it does not follow automatically that he should be barred from offering a sin-offering seeing the latter is designed to help him achieve atonement. The same argument can be used here. As a result of such considerations, the Gentile would have been presumed as entitled to offer sin-offerings. The Torah therefore had to write בני ישראל, to exclude him from the privilege to offer such offerings. It appears to me that the need for this exclusion was accentuated by the word נפש which the Torah used in the very same verse in which it described who would be required (or entitled) to bring a sin-offering. The word נפש suggests that any human being is included in the legislation about to be unveiled. By writing first בני ישראל, the Torah enabled us to use the inclusive term נפש as including proselytes.
נפש, a person. Torat Kohanim views this word as including proselytes in the group of people entitled to offer sin-offerings. If the Torah had intended to also include women, the Torah should have written אדם כי יחטא as the term אדם includes males and females seeing the Torah referred to both males and females by the collective term אדם in Genesis 5,2.
We need to understand why the prophetic spirit was entrusted to a woman rather than to a man. Actually, there is hardly anything surprising in this; after all woman is as much part of the species as is man. Did not the Torah refer to both of them as אדם in Genesis 5,2? Our sages (Megillah 14) claim that Sarah was not inferior to Miriam in her prophetic qualities seeing the Torah refers to her as יסכה (Genesis 11,29) which means means that she saw things with her Holy Spirit. Shemot Rabbah 1,1 claims that the word in Genesis 21,12 where G’d told Avraham to listen to all that Sarah would tell him prove that as a prophet Avraham was junior to Sarah. This is the view of the Midrash. The fact is that the Torah itself does not mention prophecy in connection with a woman until Miriam. The reason that this is the time the matter of Miriam’s prophecy was revealed is either to teach us that she possessed this gift prior to Moses’ birth or because the Torah wanted to wait with telling us this until the Shechinah itself had been exiled. The Torah wanted to allude to the statement we have already quoted that the quality of the prophetic visions granted even to women at the bottom of the social register at the time of the crossing of the sea surpassed that of the visions granted to the great prophet Ezekiel. Hence the Torah saw fit to record that not only Miriam but all her colleagues broke out in song and dance praising the Lord. The Midrash (Mechilta Shirah 3) means that Miriam and her colleagues broke out in that song spontaneously; they did not paraphrase the words Moses had composed but composed their own.
וכי יזיד איש על רעהו להרגו, “and if a man shall act intentionally against his fellow to kill him,” the meaning of the word להרגו, is והרגו, i.e. “he has carried out his intention and killed the person he intended to kill.” The Torah had to add the words בערמה, “with guile,” in connection with the legislation involving murder and its penalty as nearly every murderer makes an elaborate attempt to conceal the fact that he killed intentionally. In other words, a murder almost by definition, engages in ערמה, guile, deceit. Not only that, his sin is one that was inspired by the original serpent who wanted to make man guilty of death. The Torah had described the principal characteristic of that serpent as being that it was the “most ערום,” the most crafty of all the living beasts (Genesis 3,1). Murder then is a sin directly attributable to the influence of the serpent. According to ancient sources, the serpent had mated with Chavah and its seed had produced Kayin, the first murderer. (see author’s commentary on Genesis 5,2; Ed.) This is also why the sages (Sotah 21) call anyone who engages in sin after having misrepresented his intentions a רשע רע, “an evil sinner,” (as if a sinner were not evil by definition already). The attribute רע which the sages appended to the description רשע is based on Isaiah 3,11 אוי לרשע רע, “woe to the wicked sinner.” Such a sinner derives his strength from the celestial sphere Mars, which itself is described as רע, evil, as wars and murder usually take place under its aegis. (I have explained this in detail on Exodus 10,10). The prophet Jeremiah 1,14, when saying that “disaster shall break loose from the north upon all the inhabitants of earth,” also refers to the planet Mars. This planet was also referred to as רעה, by Pharaoh in Exodus 10,10.
A man may not desist from [the attempt to] procreate [לא יבטל אדם מפריה ורביה] unless he already has children. Bet Shammai says, two sons; but Bet Hillel says, one son and one daughter, for it says, “male and female He created them” (Genesis 5:2). (Albeck (336–337) comments on why this verse was chosen over Gen. 1:27, which says the same thing in slightly different words.)
חדא יצירה הואי — There was one creation OVERVIEW The גמרא cites a מחלוקת between לוי (who did not recite the ברכה of יוצר האדם) and רב אסי (who recited the ברכה of יוצר האדם). Initially the גמרא wanted to say that לוי maintains ( There is a מחלוקת between רב ושמואל (in ברכות סא,א) how ה׳ created אדם וחוה. One maintains that there was one creation of two faces (bodies) attached back to back, and then ה׳ separated them. This is the view (here) of לוי that חדא יצירה הואי (that ה׳ did not make a separate creation of חוה; he merely separated her from אדם). The other view is that ה׳ first created אדם alone (with a tail) and from his tail ה׳ later created חוה. This is the view of רב אסי that שתי יצירות הואי (first ה׳ created אדם and later ה׳ created חוה from his tail). This is sרש״י׳ understanding of our גמרא. ) חדא יצירה הואי and therefore it was sufficient to say the ברכה of אשר יצר (one יצירה) and there is no need to add יוצר האדם (a second יצירה). However רב אסי maintains that שתי יצירות הואי, therefore he made two ברכות for יצירה (יוצר האדם and אשר יצר). Our תוספות clarifies what is meant by חדא יצירה הואי. ---------------------– צריך לומר דהיינו כמאן דאמר פרצוף אחד ( See footnote # 1. ה׳ created אדם alone and created חוה later from אדם. It is called חדא יצירה since when ה׳ created אדם he created only אדם (and not חוה); it was a חדא יצירה. [The creation of חוה afterwards is not considered a יצירה, but merely a תולדה.] However the one who maintains שתי יצירות הואי is of the opinion that initially both אדם וחוה were created together (back to back), therefore it is שתי יצירות; meaning אדם and חוה. This is the exact opposite of פרש״י in footnote # 1. ) – It is necessary to assume that this view of חדא יצירה הויא is according to the one who maintains that only one face was created – מדקאמר בתר הכי דכולי עלמא חדא יצירה הואי מר סבר בתר מחשבה אזלינן ( Since in thought there were two, therefore we make both ברכות of יוצר האדם and אשר יצר. ) – Since the גמרא states shortly that everyone maintains חדא יצירה הואי; however one master maintains that we go according to the thought, and the other maintains we go according to the deed – ובריש פרק שני דעירובין (דף יח,א ושם) משמע בהדיא – And in the beginning of the second פרק of מסכת עירובין, it clearly seems – דלמאן דאמר פרצוף אחד הוה עלה במחשבה להבראות שנים – That (only) according to the מ״ד that פרצוף אחד הוה, there arose the thought to create two – אבל למאן דאמר התם שני פרצופים לא סבירא ליה הכי ( The גמרא there in עירובין states: בשלמא למאן דאמר פרצוף היינו דכתיב זכר ונקבה בראם, אלא למאן דאמר זנב מאי זכר ונקבה בראם, לכדר׳ אבהו, דר׳ אבהו רמי כתיב זכר ונקבה בראם וכתיב (כי) בצלם אלהים ברא אותו, בתחלה עלתה במחשבה לבראות שנים ולבסוף לא נברא אלא אחד. [The term פרצוף there means that ה׳ created אדם וחוה back to back (what we call here ב׳ פרצופים), and the term זנב means that ה׳ first created אדם (with a זנב) and created חוה from this זנב (what we call here פרצוף אחד).] It is evident from that גמרא that the דרשה of בתחלה עלה במחשבה לבראות שנים is only according to the מ״ד פרצוף אחד (that is how he explains זכר ונקבה בראם; that this duality of זכר ונקבה was במחשבה), however according to the מ״ד שני פרצופים the meaning of זכר ונקבה בראם is literal; there is no discussion of עלה במחשבה. [See ‘Thinking it over’.] Therefore since the גמרא here concludes that everyone agrees חדא יצירה הואי, and the dispute is whether we follow the עלה במחשבה or the מעשה, it must maintain that we follow the view of פרצוף אחד (not ב׳ פרצופים). It therefore follows that the view of חדא יצירה הואי maintains פרצוף אחד. ) כך פירש רבינו שמואל בן מאיר: However according to the מ״ד שני פרצופים, he does not agree to that (that it was עלה במחשבה להבראות שנים). This is the explanation of the רשב״ם. SUMMARY The one who maintains חדא יצירה הואי is of the opinion that פרצוף אחד נברא. THINKING IT OVER תוספות asks (on פרש״י) that the מ״ד that שני פרצופין נבראו does not maintain עלה במחשבה להבראות שנים. ( See footnote # 4. ) Seemingly according to this מ״ד, it was certainly עלה במחשבה להבראות שנים, since he created two פרצופים; the גמרא in עירובין means to say that even according to the מ״ד פרצוף אחד נברא, nevertheless it was עלה במחשבה to create two. What is תוספות question?!
What was the fence that Job made around his words? It says (Job 1:5), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:24), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.” (Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.”) Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam (A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking.) of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.
Granted, according to the one who said that Eve was a face, that is why it is written: “Male and female, He created them” (Genesis 5:2). However, according to the one who said that Eve was a tail, what is the meaning of the verse: “Male and female, He created them”? The Gemara answers: It can be explained in accordance with the opinion of Rabbi Abbahu. As Rabbi Abbahu raised a contradiction between the verses: On the one hand it is written: “Male and female, He created them,” and on the other hand it is written: “For in the image of God He made man” (Genesis 9:6), indicating that man was created alone. How, then, does he resolve the contradiction? At first, the thought entered God’s mind to create two, and ultimately, only one was actually created.
The Gemara asks: Granted, according to the one who said that Eve was a face, it is understandable that it is written: “Male and female, He created them, and blessed them, and called their name Man in the day when they were created” (Genesis 5:2), which indicates that from the very beginning of their creation, He fashioned two faces, one for the male and the other for the female. However, according to the one who said that Eve was created from a tail, what is the meaning of the verse: “Male and female, He created them”?
The Gemara rejects that suggestion: No, everyone agrees that it was only one act of creation. However, one Sage holds: It is according to the initial thought that we proceed. And one Sage holds: It is according to the action that we proceed. God’s initial thought was to create man and woman as separate entities. Ultimately, they were created as one entity. That explanation is like the following. Rav Yehuda raises a contradiction. In one verse it is written: “And God created man in His own image” (Genesis 1:27), indicating one act of creation, and in another verse it is written: “Male and female He created them” (Genesis 5:2), indicating two acts. How can this apparent contradiction be resolved? Initially, the thought entered God’s mind to create two, but ultimately only one was actually created.
Instead of: “And on the seventh day God concluded His work” (Genesis 2:2), which could have been understood as though some of His work was completed on Shabbat itself, they wrote: And on the sixth day He concluded His work, and He rested on the seventh day. They also wrote: Male and female He created him, and they did not write as it is written in the Torah: “Male and female He created them” (Genesis 5:2), to avoid the impression that there is a contradiction between this verse and the verse: “And God created man” (Genesis 1:27), which indicates that God created one person.
They [all] introduced [the same] thirteen alterations: (For a comparison of these variants with the Heb. text, cf. on Sof. I, 8.) ‘God created in the beginning’; ‘I shall make a man in image and likeness’; ‘And He finished on the sixth [day] and rested on the seventh [day]’; ‘Male and female He created him’; ‘Come let Me go down’; ‘And Sarah laughed among her relatives, saying’; ‘For in their anger they slew oxen and in their self-will they digged up a stall’; ‘And Moses took his wife and his children and set them upon a carrier of men’; ‘Now the time that the children of Israel dwelt in the land of Canaan and in the land of Egypt was four hundred and thirty years’; ‘I have not taken one desirable thing from them’; ‘And the [beast] with small legs’; ‘Which the Lord thy God hath allotted unto all the peoples to give light under the whole heaven’; ‘And they offer sacrifices to the sun or the moon or any of the host of heaven which I commanded should not be served’.
MISHNA: A man may not neglect the mitzva to be fruitful and multiply unless he already has children. Beit Shammai say: One fulfills this mitzva with two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” (Genesis 5:2).
§ The Gemara provides a mnemonic device for a series of statements cited in the name of Rabbi Elazar: Woman; and land; helper; this; two; the blessings; merchants; lowly. The Gemara presents these statements: Rabbi Elazar said: Any man who does not have a wife is not a man, as it is stated: “Male and female He created them…and called their name Adam” (Genesis 5:2). And Rabbi Elazar said: Any man who does not have his own land is not a man, as it is stated: “The heavens are the heavens of the Lord; but the earth He has given to the children of men” (Psalms 115:16).
Male and female He created them. He blessed them and named them man [Adam] on the day that they were created.
Male and female He created them, and blessed them in the name of His Word; and He called their name Man in the day they were created.
A man is not permitted to marry a barren or elderly woman, an aylonit, a minor, or one who is not fit to bear children, but a woman is permitted to marry even a eunuch. Rabbi Yehuda says, one who castrates a male is liable, but [one who sterilizes] a female is exempt. Rabbi Natan said: Beit Shammai say two boys [are required to fulfill the commandment of "be fruitful and multiply"], like Moshe’s sons, as it is written: “And Moshe’s sons were Gershom and Elazar" (Chronicles 1 23:15). Beit Hillel say: a son and a daughter, as it is written: “Male and female God created them” (Genesis 5:2). Rabbi Natan said: Beit Shammai say: a son and a daughter, and Beit Hillel say: a son or a daughter.
| וַיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃ | 3 R | When Adam had lived 130 years, he begot a son in his likeness after his image, and he named him Seth. |
Genesis 24,1. “and Avraham had become old, while G’d had blessed him in everything.” According to the Talmud Baba Metzia 87 the concept of ”old age,” was unknown to mankind until Avraham’s being described here in such terms. [According to the Talmud, the statement refers to external features of elderly people stamping them as having lived for many years. This was why up until then anyone looking at Avraham or Yitzchok could not be sure whether he was looking at the father or the son. Ed.] [If I understand the Talmud correctly, what is meant is that when the Torah had described Adam as having begotten a son in his own image (Genesis 5,3) as opposed to his first two sons, the resemblance between fathers and sons continued unabated until the time when Avraham was described as having aged. Ed.] The point the Talmud makes is that beneficial largesse provided from the celestial regions for the lower regions of the universe manifests itself in one of two ways. It may be measured in terms familiar to us in this part of the universe, or it may be described in terms of concepts applicable in the celestial regions, seeing that these two domains each have their own set of rules. When this beneficial largesse originates directly in the celestial spheres close to the Creator, it had not become subject to limitations applicable in the parts of the world we live in. [As an example, we may distinguish between nourishment provided by G’d through the earth giving its yield, when such nourishment is subject to limitations that apply on our planet, whereas when G’d fed the Jewish people with manna, such limitations did not apply, as the manna originated directly in one of the seven layers of heaven. Ed.] This latter method of benefiting from G’d’s largesse is reserved exclusively for the Jewish people. The Jewish people have become privy to this (on occasion) due to their having clung to their Creator with such devotion. The other nations sharing this planet with us, receive whatever largesse G’d provides for them only through “nature,” which “processes” such gifts from G’d before it reaches its recipients. This is what is meant when the Torah wrote in Genesis 25,12-15 ואלה תולדות ישמעאל שנים עשר נשיאים לאומתם, “and this is the line of Ishmael, son of Avraham……12 chieftains, etc.” The word: לאומתם is derived from אמה, “mother;” when a mother measures her son she uses measuring devices used in our parts of the universe. The Torah (Genesis 25,13, and again in verse 16) adds: בשמותם לתולדותם and בחצריהם ובטירותם, “by their names, in the order of their births, and by their villages and their encampments;” these words describe the parameters within which they were privy to G’d’s benevolent largesse. The contrast with which the Torah describes a similar description of the development of the Jewish people can be seen in the words למשפחותם לבית אבותם, “according to their family, their respective father’s house”. The word אבותם in this instance is derived from אבה, as in לא אבה יבמי, “he did not want to perform levirate marriage with me.” (Deuteronomy 25.7) The word אבה is a synonym for רצון, “will, desire.” The widow describes that her brother-in-law does not wish to fulfill the will of heaven in maintaining his deceased brother’s name alive. Let us illustrate by an example more familiar to all of us. A potter intends to create a vase of a certain shape and colour. Before setting out to shape the clay he has a definite image of the finished product in his mind’s eye. This image is known as מחשבה, or אב הפעולה, “the father of the finished product.” The רצון, the will to create a vase, is called אב, father, as it precedes even the sculptor’s vision of the final shape and colour of the product is about to embark on creating. The eventual product is known as בני בנים, euphemism for “grandchildren.” [In relation to the רצון the initial will to create something. Ed.] Israel’s drawing down G’d’s largesse to itself is somewhat similar. The process begins with this celestial largesse entering the domain of the physical universe, גבולין. [A domain defined by borders both dimensionally and directionally. Ed.] The various shapes and forms this largesse assumes once it has entered our part of the universe is known as בני בנים, “grandchildren.” The original רצון, G’d’s intention to provide this largesse, is called זקן, “an old man.” When Solomon in Proverbs 17,6 speaks about עטרת זקנים בני בנים, loosely translated as “grandchildren are the crown of their elders,” the meaning of this line on a deeper level, is: “the largesse that has been received by Israelites as a result of G’d’s benevolence, is rooted in the will of G’d,” i.e. from this רצון to the world known as בני בנים.
ויולד בדמותו כצלמו, “he begot a son in his likeness in his image;” the emphasis on this is to show us that anything he begot during the previous 129 years were only creatures that did not reflect his likeness or image, i.e. disembodied spirits, mostly מזיקים, injurious, destructive spirits. (Compare 3,20)
Scripture notes that Adam begat a son in his own likeness, after his image (v. 3) (All living creatures produce offspring that resemble them. Therefore, why mention that Adam produced offspring resembling him?) to teach us that God implanted in Adam the power to reproduce his God like image so that his work would be like that of God. (The image and likeness spoken of in the verse refer not to man’s physical image but to his God-like image. The Bible notes that Adam, like God, was able to produce children in the image of God.) Scripture does not say the same with regard to Cain and Abel, nor does it state how long Cain lived or how old Cain was when he begot his son Enoch. It omits the above clause because the former was murdered and the latter’s descendants perished in the deluge. (The lines of both Cain and Abel were wiped out. But the Bible notes these things with regard to Seth because Noah was descended from him.) The Torah tells the story of the murderer Cain to stress God’s righteousness. God was long-suffering with Cain but he ultimately punished him. This is in keeping with and that (God) will by no means clear the guilty (Ex. 34:7).
ויולד בדמותו כצלמו. He reproduced in his likeness and in his form. The Torah stressed this positive development, seeing that neither Cain nor Abel represented ideal offspring, both of them dying either almost immediately or their offspring during the deluge. During the 130 years between the birth of Cain and Abel and that of Sheth most of the pollutant Eve absorbed from the serpent had been expelled making it easier for a promising human being to emerge from her womb. We have a tradition that the third son is the most saintly, a tradition that proved itself with both Levi and Moses. It probably originated with the birth of Sheth.
ויחי אדם שלושים ומאת שנה ויולד בדמותו כצלמו, “Adam had lived for one hundred and thirty years when he begot in his likeness, in his image.” This verse is proof that Kayin did not beget someone fit to be described as אדם, and that his offspring did not correspond to what the Torah described as בדמותו כצלמו, “in his likeness, in his image.” The reason that Adam had separated from his wife for such a long time was that he waited until they were capable (spiritually fit) of begetting regular children, children that reflected the image of G’d. According to Bereshit Rabbah 24,6 up until that time they produced only demons, etc. During those 130 years Chavah produced male spirits whereas Adam produced female spirits seeing they had been brought to erotic stimulation by female and male stimuli respectively. We find something not dissimilar when the Torah told us that Noach did not beget children in the regular sense until he was 500 years of age (Genesis 5,32). The reason was that if he had indulged in regular sexual activity with his wife say at 70 years of age, all his offspring would have perished prior to the deluge. G’d prevented him from being able to produce children until he had reached that age [so that a righteous person such as he should not have to bury his children. On the other hand, G’d would not have saved his children if they had been corrupt already. Ed.]. Similar considerations were at work in the case of all the various people who lived for so many hundreds of years; G’d did not see fit to reveal the reasons for each. You should know that the Torah divided the life spans of the early generations into three periods. First, the Torah informed us as to the number of years that had passed before a person became a father. Then the Torah revealed how many years elapsed after a certain person had been born before the father died. Finally, the Torah reported the sum total of the years of the individual in question. The reason the Torah made such a division was to distinguish between three periods in the lifetime of the individual: 1) his childhood 2) His youth, the period when he was vigorous 3) His old age. You should note that in the case of all the generations from Adam to Noach the Torah concludes its report about their lives with the comment וימת, “he died.” There was really no need for this as we are all aware that death had been decreed upon each individual as a result of Adam’s sin. It is no more than natural that the branches die off if their trunk had to die. The reason the Torah nonetheless mentions death as an individual occurrence was that among the people during those years there were some righteous people such a Metushelach, for instance. Had the Torah not listed the individual deaths we would have thought that all these people died as a result of the deluge instead of their having died in bed like ordinary people. This is why the Torah described their deaths uniformly. By contrast, the generations between Noach and Avraham were not accorded such a special mention of their deaths as the deluge had already passed and there was no reason to assume that they did not die from natural causes.
ויחי ארם, after Adam had lived on earth for 130 years, he begat a son in his image and in his form, as we have explained already. (1,26 where this term has been explained) This was possible now, since Adam, after having completed his penitence had become a thoroughly good person. It is possible to understand the word כדמותו as referring to Adam’s body reflecting the quality of his soul, whereas the meaning of the word בצלמו refers to his intellectual qualities. After he had done תשובה, Adam’s intellectual qualities also had fully recovered from the negative fallout they had experienced as a result of his sin. It is also possible that he did not recover these faculties to the full until the last tenth of his life on earth, seeing that the prophet Isaiah 65,20 describes people in the times of the Messiah as remaining adolescent until they attain the age of 100. Adam’s offspring also might have been in an adolescent state until they came of age at about 100 years old, and that is why they did not marry until then. Once they had matured both physically and mentally, they could be expected to reproduce so that their children could be described as being בצלמיהם בדמותיהם, reflecting the good qualities of their respective parents. Our sages (Eyruvin 18) say that during all these 130 years that Adam had lived the life of a bachelor he was generating all kinds of spirits, demons, and the like, (whenever he had a nocturnal seminal emission, these emissions did not go to waste). The sages derive this from the emphasis in our verse that finally Adam “begat in his image in his form,” i.e. up until then he had involuntarily begotten inferior beings. [the Talmud implies criticism of Adam, who, though he flagellated himself in this manner, did not fulfill the commandment to be fruitful during those years. Rabbeinu Nissim, in the name of Rabbi Sherirah gaon, writes G’d had indicated to him at the time of his sin that henceforth his children, if any, would not be true reproductions, i.e. that he just like women sometimes who suffer from giving birth to malformed beings, would produce such malformed creatures. The matter is discussed in Niddah 24. Rabbi Yehudah in the name of Shemuel says that when a woman gives birth to a malformed being with wings, she is still considered as ritually as impure as if she had given birth to a normal human being. While Adam was in a state of disgrace he was unable to sire regular human beings, but grotesque looking creatures with ugly faces, resembling demons. We know that people are in the habit of referring to such malformed human specimens as demons and ghosts. When Adam regained his former good standing in the eyes of G’d, and He lifted the curse from him, he was once more able to father children that could be described as בדמותו כצלמו, in his image.
AND HE BEGOT A SON IN HIS OWN LIKENESS, AFTER HIS IMAGE. It is known that all who are born from the living are in the likeness and in the image of those who give birth to them, [so why was this verse necessary?] However, because Adam was elevated in his likeness and image in that Scripture said of him, In the likeness of G-d He made him, (Verse 1.) Scripture explains that his offspring were also in this ennobled likeness. Scripture did not state this concerning Cain and Abel for it did not want to prolong the discussion of them. It explains it, however, in the case of Seth because the world was founded from him, [Noah being his direct descendant]. Or it may be that because Adam was created with absolutely perfect form, Scripture relates concerning Seth that he was like him [Adam] in strength and beauty.
שלשים ומאת שנה A HUNDRED AND THIRTY YEARS — Until then he lived apart from his wife (Genesis Rabbah 24:6).
בדמותו כצלמו. Oben heißt es: בצלמנו כדמותנו, wir wollen einen Träger unserer שכינה auf Erden machen in einer leiblichen Hülle, wie sie demjenigen entspricht, der uns geistig ähnlich sein soll. Hier heißt es umgekehrt ברמותו כצלמו, in seiner geistigen Ähnlichkeit wie seine leibliche Gestalt. Offenbar erscheint hier die geistige Ähnlichkeit, דמות, größer, als die leibliche, צלם. Vielleicht sind sich geistig alle Menschen gleich, ist das רמות in dem unsterblichen, ewigen Geiste in allen gleich, und entsteht die Verschiedenheit nur durch die größere oder geringere Vollkommenheit seines Werkzeugs, des Leibes. Adam vererbte die volle Ebenbildlichkeit; leiblich wurden die Geschlechter schwächer, schon der nächste Sohn war nur כצלמו. Daher, sodann, der große Wert, den die תורה auf טהרה, auf Reinheit des Leibes legt. Daher dann חקים die Grundbedingung aller Zukunftshoffnung. Je reiner der Leib, desto klarer wird das ׳צלם אלקי in ihm zur Verwirklichung kommen; nur er ordnet sich dem Geiste unter. חקים stehen in der Regel den משפטים voran; denn nur einem nach dieser Diät des leiblichen Daseins gezeugten und genährten Volke kann die Erfüllung der משפטים zugemutet werden. Seth war also כצלמו, "in einer schon abgeschwächten Stufe des leiblichen Ebenbildes gezeugt". ויקרא, er nannte; wie dies schon vorher von Chawa geschehen war, so betrachtete ihn auch Adam.
ויולד כדמותו כצלמו, Sheth was more righteous than either of his brothers, seeing that even Hevel had only offered his gift to G’d after Kayin had preceded him.
Until now he had separated from his wife. Rashi is answering the question: On the day he was created he had children. If so, why did he not have [more] children until now, [one hundred and thirty years later]?
Adam lived one hundred and thirty years, and begot a son in his likeness, after his image. Some commentaries maintain that before this time, he begot defective offspring who were not in his likeness or after his image. However, the plain meaning of the text is that the child born after 130 years resembled Adam, and this has no bearing on any kind of defect in other offspring. And he called his name Seth [Shet]. This name resembles the word tashtit , foundation, as humanity was founded upon him.
ויולד בדמותו, בצלמו, “he begat in his likeness and in his image.” It is a well known fact that all the children born to man resemble their parents in large measure. So what did the Torah tell us here that we did not already know? The fact is that first man, not born of woman had been fashioned by G’d and been described by Him as being בצלם אלוקים. We might have thought that this distinction applied only to the first human being, the one who was the direct product of G’d’s handiwork. The Torah tells us here that this distinction was passed on throughout the generations. No mention was made of this distinction when Kayin and Hevel were born, as the Torah did not want to dwell on these two (whose descendants ceased at the time of the deluge) Seeing that Noach and his family were descendants of Sheth, it was important to inform us that their exteriors also reflected their G’dliness. According to the Midrash, the Torah mentions the fact that Adam reproduced in his own image to alert us to the fact that seminal emissions during the one hundred and thirty years before the birth of Sheth had resulted in the formation of שדים ומזיקים, spiritually and physically harmful creatures.
If one follows the Midrash, Lemech appealed to his wife to have more children, the latter refused, quoting the futility of raising children who are doomed in the forthcoming destruction of the world. They based this among other reasons, on the tradition that the suspended sentence of Cain would be executed after seven generations (compare Lemech's speech). Adam realized that the two children he had sired so far could not be the foundation of mankind, therefore he decided to have more children. His intention was to reproduce himself with his spirituality intact ("in His image, in His likeness," Genesis 5,3). Eve, though no longer called Chavah, was content to have Hevel replaced, even though that in itself would not have constituted progress, since Hevel too had used his intellect only functionally, not for moral self improvement. When Lemech's wives consulted Adam about their fears, the latter told them to do their duty and to trust G-d to do His duty. The women then asked Adam about his own apparent continence, accusing him of being someone who preaches but does not practice what he preaches. This aroused desire in Adam, he rejoined his wife conjugally, and produced Shet and other children.
At the creation, we find no evidence that birthright was part of the rules guiding the affairs of man. Proof lies in the random order the names of Noach's sons are referred to on different occasions. This was changed when Abraham appeared on the stage of history. His descendants were to play a leading role due to their being descendants of Abraham. In effect G-d had said, "Until now I have bestowed blessings, henceforth I grant Abraham the authority to bestow and direct blessings" (Genesis 12,3). Abraham debated with himself if he were to bestow this power to bless on others. Since he was not certain that he might help weeds to sprout (promote the power of wicked people), if he took it upon himself to transfer this power to bless, he decided to leave well enough alone (Bereshit Rabbah 61). He waited for G-d to make His will known in the matter. G-d did bless his son Isaac (gave him the power to bestow blessings). Since Abraham had two first born sons, he would have had to bestow the blessing (power to bless) on both of them. He was afraid to err; on the other hand, the trait of "chessed," kindness, for which he was famed would not allow him to deprive Ishmael of a share in favor of Isaac. This in spite of the fact that he knew that his descendants would be known primarily through Isaac. Therefore, considering himself as the manager of the Almighty's orchard, he decided to leave this decision to the owner of the orchard. After Abraham's death, the owner chose Isaac, and thus we come to point two in our parable. When twins were born to Isaac, the older of whom exhibited signs of unfitness, problem three in our parable, this had to be dealt with. Isaac, true to his characteristic of pachad, din, i.e. justice, which our sages have credited him with, did not dare deviate from the principle of transferring power in accordance with birthright. When Jacob says some time later that "the One whom Isaac feared was on my side" (Genesis 31,42), this grants us an insight into the matter. An examination of all the instances in which a direct relationship or communication between G-d and Isaac is described reveals that the term used for "G-d" is invariably elokim, i.e. the attribute of justice. The only exception is the instance when G-d tells Abraham that Isaac is not to be slaughtered after all. This latter instance which taught Abraham that rachamim, mercy is one of G-d’s attributes, is the only time when this factor emerges as playing a role in the relationship between G-d and Isaac. It is understandable then that Isaac of all people would not deviate from the pattern of nobility of birth decreed from above. Isaac's own position as Abraham's heir was due to this very system. Add to this that Isaac personally had not observed any misconduct in Esau, and it becomes clear why he chose Esau to bestow the blessing on. Jacob himself had been very careful never to tell his father of the sale of the birthright, since he had kept hoping that he would secure his father's blessing by virtue of his superior moral conduct, plus the influence of his mother. He did not want to benefit by exposing his brother's unworthiness. This trait of Jacob was very laudable. Leviticus 25,36 tells us, "Your brother shall live alongside you." Our sages explain that this wording teaches that one's own life takes precedence over that of one's fellow man in a situation where only one of the two lives can be saved. If the object of one's quest for Divine help is personality growth rather than the acquisition of worldly goods, then competing for the attainment of that goal is permissible. Aristotle also states in his Ethics that self-love, when its objective is perfection of self, is virtuous. Our sages, when describing jealousy as a negative trait, do approve of jealousy when it involves envying scholars who know more (Baba Batra 25). The same idea is reflected in Bereshit Rabbah 71 in connection with Rachel's jealousy of her sister Leah (Genesis 30,1). She envied Leah her good deeds. This is why our sages can consider that kind of jealousy a positive quality. On the other hand, "good" character traits employed for a base purpose are viewed as a negative quality (compare Chapter 27 on Dinah). Our problem is to determine whether jealousy under the circumstances described is permitted even when the attainment of one's own purpose involves something detrimental to one's competitor. Consider the definition by our sages of the commandment "Love your fellow man like yourself." The Talmud Shabbat 31 explains this to mean " do not do to others that which is hateful to yourself." Aristotle defines it in a similar vein. In other words, we should want for our fellow man what we want for ourselves. We certainly do not need to want for our fellow man what he wants for himself. This is especially so, when our fellow man is wicked or a criminal. In Psalms 139,21, David expresses it in these words: "Must I not hate those who hate You O Lord, and quarrel with those who rise up against You?" Clearly the word "fellow man" referred to in the Torah means someone sharing the same objectives in life that we ourselves believe in. Since Jacob's motivations corresponded to the ones stipulated by our sages, the verse we quoted from Psalms may be applied to him. Having established this point, we return to item four in our parable. The problem is how to restore the position of leadership to those qualified for it. It does not suffice to deny G-d’s special blessings to the undeserving, rather action is needed to channel those blessings to those who deserve them. When Jacob blessed his grandsons prior to his death, he reversed his hands to ensure that Ephrayim would be the recipient of the greater blessing. Er, the firstborn son of Yehudah, is described as unfit, unworthy. Peretz and Zerach respectively, are not treated according to what the order of their birth would call for. Reuben, Jacob's firstborn, is not accorded the privileges his birthright calls for. David was not Yishai's firstborn, neither was Solomon the senior of the surviving sons of David when he was assured that he would be his father's successor. To prove that birthright as an automatic claim to the succession was not practiced at the time of the Exodus, see Numbers 3,3. G-d says, "The day I smote all the firstborn of Egypt, I established an exclusive claim on all the firstborn of Israel." Obviously, if succession by birthright had been the norm at that time, there would have been no need for G-d to underline that only from that day on would G-d claim the firstborn of Israel as especially beholden to Him. We see then that the practice of succession by birthright had been discontinued at some time, only to be re-introduced at the time of the Exodus. Later, after the episode of the golden calf, when this method of succession had again been found unreliable, the privileges of that group were transferred to the tribe of Levi which had proved its worthiness. This then is the fifth rule that we learned from our parable. Now we understand what the Midrash quoted at the beginning of our chapter had in mind. Since Jacob may well have been aware that the privileges of the firstborn would be abolished once the tabernacle was to be erected, why did he risk his life merely in order to hasten that event? The question is even more justified when we consider that Jacob derived no practical advantage from all his machinations. There is no mention of Jacob ever having offered sacrifices in his capacity as firstborn, and if he had done so, the fact would no doubt have come to the attention of his father. His father could not then have been surprised when he heard from Esau some forty-eight years later, that the latter had traded away his birthright. The Midrash wishes us to know that if Jacob's actions had been motivated by materialistic considerations, this would have been most dishonorable; since he was guided by the desire to secure for himself a higher spiritual level, however, such purpose was laudable. Jacob was aware that the heter bamot, permission to erect altars for G-d wherever one wanted, in order to draw down G-d’s blessing, could lead to grievous abuse if the excercise of the priestly functions was left in the hands of the unworthy. Such abuse would lead to G-d’s blessings being channelled to those who were undeserving, something that could not be pleasing in the eyes of G-d. Therefore, he hastened to restore the source of blessing to those who were fit for it for as long as the condition "wherever I allow My name to be mentioned, I will come and grant My blessing," existed (Exodus 20,24). He realized that at a later stage a central site for the residence of the shechinah, Divine Presence, would be established, and that then the function of priesthood would be performed only in that central place (tabernacle or temple) and only by priests who had to meet exacting criteria of physical and moral fitness.
In this figurative sense, the verb yalad (to bear) is employed when it is said of Adam, “And Adam lived an hundred and thirty years, and begat (va-yoled) a son in his own likeness, in his form” (Gen. 5:3). As regards the words, “the form of Adam, and his likeness,” we have already stated (ch. i.) their meaning. Those sons of Adam who were born before that time were not human in the true sense of the word, they had not “the form of man.” With reference to Seth who had been instructed, enlightened and brought to human perfection, it could rightly be said, “he (Adam) begat a son in his likeness, in his form.” It is acknowledged that a man who does not possess this “form” (the nature of which has just been explained) is not human, but a mere animal in human shape and form. Yet such a creature has the power of causing harm and injury, a power which does not belong to other creatures. For those gifts of intelligence and judgment with which he has been endowed for the purpose of acquiring perfection, but which he has failed to apply to their proper aim, are used by him for wicked and mischievous ends; he begets evil things, as though he merely resembled man, or simulated his outward appearance. Such was the condition of those sons of Adam who preceded Seth. In reference to this subject the Midrash says: “During the 130 years when Adam was under rebuke he begat spirits,” i.e., demons; when, however, he was again restored to divine favour “he begat in his likeness, in his form.” This is the sense of the passage, “Adam lived one hundred and thirty years, and he begat in his likeness, in his form” (Gen. 5:3).
14. The Rabbi: Whosoever prophesied did so either in the [Holy] Land, or concerning it, viz. Abraham in order to reach it, Ezekiel and Daniel on account of it. The two latter had lived during the time of the first Temple, had seen the Shekhinah, through the influence of which each one who was duly prepared became of the elect, and able to prophesy. Adam lived and died in the land. Tradition tells us that in the cave [of Machpelāh] were buried the four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah. This is the land which bore the name 'before the Lord,' and of which it is stated that 'the eyes of the Lord thy God are always upon it' (Deuteronomy 11:12). It was also the first object of jealousy and envy between Cain and Abel, when they desired to know which of them would be Adam's successor, and heir to his essence and intrinsic perfection; to inherit the land, and to stand in connexion with the divine influence, whilst the other would be a nonentity. Then Abel was killed by Cain, and the realm was without an heir. It is stated that 'Cain' went out of the presence of Lord (Genesis 4:16), which means that he left the land, saying: 'Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid' (Genesis 5:14). In the same way is it said: 'But Jonah rose up to flee unto Tarshish from the presence of the Lord' (Jonah 1:3), but he only fled from the place of prophecy. God, however, brought him back there out of the belly of the fish, and appointed him prophet in the land. When Seth was born he was like Adam, as it is said: 'He begat in his own likeness, after his image' (Genesis 5:3), and took Abel's place, as it is said: For God has appointed me another seed, instead of Abel, whom Cain slew (Genesis 4:25). He merited the title: 'Son of God,' like Adam, and he had a claim on the land, which is the next step to paradise. The land was then the object of jealousy between Isaac and Ishmael, till the latter was rejected as worthless, although it was said concerning him: 'Behold, I have blessed him, and will multiply him exceedingly' (Genesis 17:20) in worldly prosperity; but immediately after it is said: 'My covenant will I establish with Isaac' (Genesis 17:21), which refers to his connexion with the divine influence and happiness in the world to come. Neither Ishmael nor Esau could boast of a covenant, although they were otherwise prosperous. Jealousy arose between Jacob and Esau for the birthright and blessing, but Esau was rejected in favour of Jacob, in spite of his strength and the latter's weakness. Jeremiah's prophecy concerning Egypt was uttered in Egypt itself. This was also the case with Moses, Aaron and Miriam. Sinai and Parān are reckoned as belonging to Palestine, because they are on this side of the Red Sea, as it is said: 'And I will set thy bounds from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river' (Exodus 23:31). The 'desert' is that of Parūn, 'that great and terrible wilderness' (Deuteronomy 1:19), being the southern border. 'The fourth river is Euphrates' (Genesis 2:14), designates the northern border, where there were the altars of the Patriarchs, who were answered by fire from heaven and the divine light. The 'binding' of Isaac took place on a desolate mountain, viz. Moriah. Not till the days of David, when it was inhabited, was the secret revealed that it was the place specially prepared for the Shekhinah. Araunah, the Jebusite, tilled his land there. Thus it is said: 'And Abraham called the name of the place, The Lord shall see, as it is said to this day, in the mount of the Lord it shall be seen' (Genesis 22:14). In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17). Prior to this it is said: 'And he lighted upon a certain place' (Genesis 28:11), viz. the chosen one. Was not Abraham also, and after having been greatly exalted, brought into contact with the divine influence, and made the heart of this essence, removed from his country to the place in which his perfection should become complete? Thus the agriculturer finds the root of a good tree in a desert place. He transplants it into properly tilled ground, to improve it and make it grow; to change it from a wild root into a cultivated one, from one which bore fruit by chance only to one which produced a luxuriant crop. In the same way the gift of prophecy was retained among Abraham's descendants in Palestine, the property of many as long as they remained in the land, and fulfilled the required conditions, viz. purity, worship, and sacrifices, and, above all, the reverence of the Shekhinah. For the divine influence, one might say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their God. Reason chooses those whose natural gifts are perfect, viz. Philosophers and those whose souls and character are so harmonious that it can find its dwelling among them. The spirit of life, pure and simple, is to be found in beings which are endowed with ordinary primary faculties, and particularly adapted to higher vitality--viz. animals. Finally, organic life finds its habitat in a mixture of harmonious elements, and produces--plant.
And for that reason when man was created it’s written (Bereshit 1:26) “Let us make man with our tzellem and per our d’moot”. And when Adam birthed Shet it’s written (Bereshit 5:3) “And he birthed with his d’moot and per his tzellem”—That when man was created, the Holy One (blessed be He) created the powers of the roots that are the tzellem, so that a person can perform the actions of the mitzvote, as is written (Bereshit 2:15): “to serve it and safeguard it” (Heb.: l’avda oo-l’shamra) . And our sages (OBM) expounded (Zohar Bereshit): “these are the positive mitzvote and the negative mitzvote”.
Know, that when Adam, the first man, sinned, this instilled blemish into him, which became like sourdough causing all the ministers, including the external powers of impurity, to rise, through which he was contaminated, (See Talmud Bavli, Brachot 17a (and Rashi there) that the evil inclination is compared to the sourdough or yeast that causes the dough to sour and rise. (This is also the reason that we specifically eat unleavened Matzah on Pesach [Passover].)) and though there are deeper matters involved here, this is the contamination instilled into Chava by the snake. When the body of Adam, became instilled with the sourness of the ministers and powers of impurity, like sourdough, this contamination did not depart from the body of Adam, until it was slowly, but surely, refined by the righteous-Tzaddikim of subsequent generations. This is compared to silver being refined in a crucible. How so? Sheth came and refined some of it, as it states, (Genesis 5:3) “He begot in his likeness-Demuto-דמותו and image-Tzalmo-צלמו and named him Sheth.” (That is, when it came to the birth of Cayin (Cain) and Hevel (Abel) the Torah does not say, “In his likeness-Dmuto-דמותו” or “In his image-Tzalmo-צלמו,” indicating that the Image of God-Tzelem Elohi”m-צלם אלהי״ם was exclusively passed to Sheth (Seth). See Zohar I 55a; Also see the beginning of Chayei HaNefesh by Rabbi Avraham Abulafia, and elsewhere.) Then Chanoch (Enoch) came and refined more of the contamination, as it states, (Genesis 5:22) “And Chanoch (Enoch) walked with God-Elohi”m-אלהי״ם.” Then Noach came and refined it further, as it states, (Genesis 6:9) “Noach walked with God-Elohi”m-אלהי״ם.” Then Avraham came who refined it further. Even so, some contamination came out through him and was instilled in Yishmael. Then Yitzchak came and refined it further, but even so, some contamination came out through him and was instilled in Esav.
We now must awaken you to many places in Torah where the name Ya”h-י״ה is found. For example, the verse states, (Exodus 17:16) “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” What does it mean, “From generation to generation-MiDor Dor-מדור דור”? The following explains this verse: The wicked Amalek (The numerical value of Amalek-עמלק-240 is the same as “doubt-Safek-ספק-240,” in that the external husk (Kelipah) of Amalek sows doubt, as will soon be intimated.) comes from the power of the primordial snake (Nachash HaKadmonee). He adheres to him and derives his strength from him. From the time that the primordial snake (Nachash HaKadmonee) instilled his contamination into Chavah, (Talmud Bavli, Shabbat 146a) Adam severed the plantings above (After the sin of the Tree of the knowledge of good and evil, Adam separated from his wife Chavah for one-hundred and thirty years, during which time he had nocturnal emissions of his seed with she-demons (Liliot) in his dreams. He thus caused a separation between the Sefirah of Kingship-Malchut and the Sefirah of Splendor-Tiferet. This caused the plantings to be severed, and the conduits to pour out wasted influence. This caused the separation of the Ingathering of Israel-Knesset Yisroel from the Holy One, blessed is He, in which the title Lord-Adona”y-אדנ״י was separated from the Name HaShem-יהו״ה, thus blemishing the letters Vav-Hey-ו"ה of the Name HaShem-יהו"ה. He then repented and returned to his wife Chavah and gave birth to his son Sheth who was born “in his likeness and image.” See Genesis 5:3 and Rashi there; Midrash Bereishit Rabba 20:11, 24:6; Bamidbar Rabba 14:12; Zohar III 31a, and elsewhere.) and “estranged the Master-Alooph-אלוף.” (See Proverbs 17:9 – That is, he brought about a separation of the title Lord-Adona”y-אדנ״י from the Name HaShem-יהו״ה, thus concealing the Master of the World-Aloopho Shel Olam-אלופו של עולם.) This is the secret of the withdrawal of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, the essential root of which was in the lower worlds, (Midrash Shir HaShirim Rabba 5:1 to Song of Songs 5:1 – “At first, the essential root of the Indwelling Presence of HaShem-יהו״ה, the Ikkar Shechinah, was in the lower worlds.”) so that, “the dove could not find a resting place for the sole of its foot.” (Genesis 8:9 – The dove-Yonah-יונה refers to the Ingathering of Israel-Knesset Yisroel, the Indwelling Presence of HaShem-יהו״ה, the Shechinah. This verse thus hints at the exile of the Indwelling Presence of HaShem-יהו״ה, blessed is He, from (Isaiah 66:1) “the earth (Aretz-ארץ) is My footstool,” as well as the exile of the Jewish people. See Talmud Bavli, Brachot 53b; Tikkunei Zohar 22b.) Now, even though when the children of Israel stood at Mount Sinai, their contamination ceased, (Talmud Bavli, Shabbat 146a ibid. – “When the Jewish people stood at Mount Sinai their contamination (which was instilled in Chava by the primordial snake ceased.” That is, at the giving of the Torah at Mount Sinai there was a direct revelation of the true unity and singularity of the Name HaShem-יהו״ה, blessed is He, in a manner that there is no room for doubt-Safek-ספק-240 (which is Amalek-עמלק-240) as it states (Exodus 19:20), “And HaShem-יהו״ה came down upon Mount Sinai,” and (Exodus 20:2), “I am HaShem-יהו״ה your God,” that we heard directly from the Almighty One, as discussed before in Gate Six.) nevertheless, the blemish of the moon (Kingdom-Malchut) (Levanah-לבנה) was never removed, (See at greater length in Talmud Bavli, Chulin 60b; This is explained at length in Pardes Rimonim, Shaar 18 (Shaar Mi’ut HaYare’ach-The Gate on the Diminishment of the Moon), Etz Chayim, Shaar 36 (Shaar Mi’ut HaYare’ach-The Gate on the Diminishment of the Moon) and elsewhere.) except at specific intervals in time [on Rosh Chodesh-the new moon] when certain known sacrifices are offered, namely the known he-goats (Se’irim-שעירים) that Se’ir adheres to, in that Se’ir is the first (Reishit-ראשית) of Amalek’s strength. (That is, the verse (Genesis 36:20) states, “These are the sons of Se’ir-שעיר the Horite… Lotan,” and (Genesis 36:22), “Lotan’s sister was Timna,” and (Genesis 36:12), “Timna was the concubine of Esav’s son Eliphaz; She gave birth to Amalek-עמלק-240 from Eliphaz.” (Also note Rashi there, that her birth came about through promiscuity and adultery, in which there was doubt-Safek-ספק-240 as to who her father was, which is why the verse only specifies that “Lotan’s sister was Timna.”)) The sign for this is the verse, (Numbers 24:20 – Amalak was the first nation to attack the Jewish people after they left Egypt, and did so without any reason or provocation.) “The first of the nations (Reishit Goyim-ראשית גוים) is Amalek.” When Amalek came, (That is, when Amalek (who is rooted in the blemish of the moon-Levanah) came and waged war on the Ingathering of Israel, their intention was to cause the separation of the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut, by blemishing the Sign of the Holy Covenant-Ot Brit Kodesh-אות ברית קודש (the circumcision), so that it will not receive beneficence from the upper Sefirot.) he added further iniquity to the blemish of the moon by “disjointing Yaakov’s thigh,” (Genesis 32:26, 33; Also see Zohar I 146a, 170b; Zohar II 111b; Tikkunei Zohar 36a and elsewhere. Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity (with commentary), Ch. 35, and the explanatory notes and citations there.) thereby shattering the Kingdom of the House of David. (That is, the Sefirah of Kingship-Malchut is called “The Kingship of the House of David”-Malchut Beit David-מלכות בית דוד, as discussed in the First Gate.) Now, when the plantings were severed at the time of Adam, and when Amalek “disjointed Yaakov’s thigh,” the Torah portion of Remember-Zachor-זכור what Amalek did to you (Parshat Zachor) was established. (That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor-זכור what Amalek did to you,” (which is to be recalled daily, see Mishneh Torah, Hilchot Melachim 5:5). As explained in Gate Two, the aspect of Remember-Zachor-זכור corresponds to the Sefirah of Foundation-Yesod, which is where Amalek attempts to cause blemish in order to separate the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut. Therefore, to repair this, the Torah portion of Zachor-זכור is recited daily to repair this. Also see Zohar II 66a.) Thus, the final two letters of the Name HaShem-יהו״ה, were blemished by the hand (Yedei-ידי) of Amalek, so to speak. This was possible because the hand of HaShem-Yad HaShem-יד יהו״ה afflicted them, as in the verse, (Samuel I 12:12-15 – “But when you saw that Nachash-נחש, king of the children of Ammon, came upon you, you said to me, ‘No, but a king shall reign over us!’ But HaShem-יהו״ה your God, is your King! And now, here is the king who you have chosen, who you requested; for behold, HaShem-יהו״ה has set a king over you. If you will fear HaShem-יהו״ה and worship Him and listen to His voice and do not rebel against the word of HaShem-יהו״ה, then you and the king who reigns over you shall follow after HaShem-יהו״ה your God. But if you do not listen to HaShem’s-יהו״ה voice and rebel against the word of HaShem-יהו״ה, the hand of HaShem-יהו״ה shall be against you and against your fathers.”) “The hand of HaShem-Yad HaShem-יד יהו״ה shall be against you,” and it states, (Proverbs 30:19 – Also note the explanation (in Gate Six) about the verse (Deuteronomy 32:18), “You have weakened the Rock-Tzur-צור who gave birth to you, and have forgotten the God who brought you forth.” See Midrash Eichah Rabba 1:33; Also see Shaarei Tzedek of Rabbi Yosef Gikatilla, Shaar 2; Zohar II 64a; Etz Chayim, Shaar 49, Ch. 7.) “the way of a snake-Nachash-נחש is upon a rock-Tzur-צור.” The sign for this is the verse, (Exodus 17:8) “Amalek came and fought against Israel in Rephidim-רפידים,” meaning, (Mechilta d’Rabbi Yishmael 17:8 – “Rephidim-רפידים means ‘The slackening of the hands-Riphyon Yadayim-רפיון ידים,’ in that the Jewish people were slack in their Torah study [and observance], and it is on account of this that the enemy came upon them.” That is to say, through a weakening in the Sefirot of the “hands” and below, which are the Sefirot indicated by the letters Vav-Hey-ו״ה of The Name HaShem-יהו״ה, Amalak and the primordial snake (Nachash HaKadmoni) are able to set their hand against those Sefirot. It is for this reason that (Exodus 17:11), “Whenever Moshe raised his hands, Israel was stronger, and when he lowered his hands, Amalek was stronger,” [and particularly, when he would raise the middle finger of his hands, which is the Sefirah of Splendor-Tiferet and is the Name HaShem-יהו״ה, then the children of Israel prevailed. See Zohar III 186a-b (Yenukah).]) “Because of the slackness of their hands-Riphyon Yadayim-רפיון ידים.”
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
Another matter, “this is the book of the descendants of Adam,” the following are his descendants, but the previous ones (Those mentioned in the previous verses: Adam, Seth and Enosh.) were not [ordinary] descendants. What were they? They were divine beings. They once asked Abba Kohen Bardela: [Why does the Torah list] Adam, Seth, Enosh, and then fall silent? (It lists Adam, Seth, Enosh, and stops there; afterwards it begins again from Adam, tracing the generations until Noah.) He said: Until here [Enosh] they were in the image of God, (Divine beings.) etc. as it is written above. (As related in full in Bereshit Rabba 23:6.) Another matter, the following are the descendants, but there were previous ones that were not [ordinary] descendants. What were they? They were [malevolent] spirits, as Rabbi Simon said: All one hundred and thirty years that Eve was estranged from Adam, (Before the birth of Seth (see Genesis 5:3).) the male spirits would be aroused by her and she would bear offspring from them and the female spirits would be aroused by Adam and would bear offspring from him. That is what is written: “Who, when he commits iniquity, I will rebuke him with the staff of men and with the afflictions of the children of man [Adam]” (With punishments inflicted by malevolent spirits, described here as “children of Adam.”) (II Samuel 7:14); the children of Adam the first man. There is one opinion that says that house spirits (Malevolent spirits that inhabit one’s house.) are better [for the resident of the house], because they grow up with him. And there is an opinion that says that they are worse, because they are intimately familiar with his sinful thoughts. There is an opinion that says that spirits of the field are worse for a person because they did not grow up with him. And there is an opinion that they are better, because are not intimately familiar with his sinful thoughts. Another matter, these are the descendants, but there were previous ones who were not [viable] descendants. (Referring to Cain and his descendants, who were mentioned previously (Genesis 4:17–22).) Why? It is because they were to be eradicated in the water [of the Flood], as Rabbi Yehoshua ben Levi said: (The following is related in full in Genesis Rabba 23:2.) ‘All those names were expressions of rebellion. “Irad” (Genesis 4:18) – I will expel [ored] them from the world,’ etc., until, ‘what do I have to do with Lemekh and his offspring?’
(Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. Let our master instruct us: May one cease being fruitful and multiplying at a time when he has no children? Thus have our masters taught (in Yev. 6:6): ONE IS NOT TO CEASE FROM BEING FRUITFUL AND MULTIPLYING UNLESS HE ALREADY HAS CHILDREN. THE BET SHAMMAY SAY: TWO MALES; BUT THE BET HILLEL SAY: A MALE AND A FEMALE, AS STATED (in Gen 5:2): MALE AND FEMALE HE CREATED THEM. (Cf. Yev. 61b for a different explanation.) What is the reasoning of the Bet Shammay? Through analogy with Cain and Abel. (I.e., after the birth of these two, there were no more children until Adam begot Seth after a long interval. See Gen. 5:3.) What is the reasoning of the Bet Hillel? Through analogy with Adam and Eve. R. Simon said: Adam separated himself from his wife Eve for a hundred and thirty years after Abel was killed. Adam said: How am I to beget children when they go to destruction? What did he do? R. Simon said: Female spirits would come to him and become inflamed with passion from him; for so the Holy One told David (in I Chron. 22:8): BEHOLD, A SON SHALL BE BORN TO YOU, {AND} HE SHALL BE A MAN OF REST. (II Sam. 7:14:) I WILL BE TO HIM A FATHER, AND HE SHALL BE TO ME A SON. When? When he is busy in the Torah. But when he forsook me and walked in the way of his < own > heart, (ibid., cont.): WHEN HE TRANSGRESSES, I WILL PUNISH HIM WITH THE ROD OF MEN AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM. What is the meaning of THE ROD OF MEN? These < words > refer to Hadad and Rezon ben Eliada. Thus it is stated (in I Kings 11:23) AND [GOD] RAISED UP AN ADVERSARY (satan) FOR HIM {FOR SOLOMON}, [REZON BEN ELIADA]. (The previous verses (14-22) concern the adversary. Hadad the Edomite.) [AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM.] (Cf. Gen. R. 20:11; 24:6.) PESTILENCES can only be the demons (mazziqin). Thus it is stated (in Ps. 91:10): NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. < The above is > to make known to you that during the whole 130 years in which Adam had withdrawn from Eve, the spirits were coming to him and being inflamed with passion from him so that he was begetting demons (mazziqin). (See ‘Eruv. 18b.) At that time the Holy One said: I created my world only for fruitfulness and multiplying. So it is stated (in Is. 45:18): HE DID NOT CREATE IT AS A VOID; HE FORMED IT FOR HABITATION. What did the Holy One do? He put a sexual desire for Eve into the heart of Adam. So he had intercourse with her, and she bore Seth. Thus it is stated (in Gen. 5:3): WHEN ADAM HAD LIVED A HUNDRED AND THIRTY YEARS, HE BEGOT < A SON > IN HIS OWN LIKENESS {IN} [AFTER] HIS IMAGE. When Seth was born, Adam said: I did not ascribe my former sons a lineage. Why? Because they were accursed. But to this one I am ascribing a lineage because he is the head of [the] generations. Where is it shown? From what they have read on the matter (in Gen. 5:1-3): THIS IS THE BOOK OF THE GENERATIONS OF ADAM…. HE BEGOT < A SON > … AND CALLED HIS NAME SETH.
Upon returning home, Lamech said to his wives: “Let us go to bed.” They replied: “You have slain our ancestor and our son Tubal-cain; we shall no longer go to bed with you.” He retorted: “Cain received his punishment only after seven generations, surely mine should be postponed for seventy and seven generations.” “We shall not listen to you,” they insisted. “Why should we give birth to one who will be dishonored?” Thereupon, he said: “Let us go to the court for a decision.” They went to Adam, and Adah and Zillah cried out: “Oh, lord Lamech, our husband, has slain our grandfather.” Whereupon Lamech declared: “Did our grandfather kill unwittingly?” Adam replied: “Wives of Lamech, hearken to my words! Lamech says: Have I have slain a man intentionally? (Gen. 4:23). Therefore I say to you: Go and obey your husband.” They retorted: “O physician, heal your own lameness. You have not had sexual intercourse with your wife for one hundred and thirty years, (Adam abstained from sexual intercourse in atonement for ignoring God’s command not to eat of the tree of knowledge. After their rebuke he indulged in sexual intercourse and fathered a son.) yet you command us to do so.” Hence it is written in Scripture following this incident: And Adam lived a hundred and thirty years and begot his son in his own likeness (Gen. 5:3).
He was righteous (Gen. 6:9). This suggests that he was one of the seven men born circumcised. (Tradition differs as to the number of men born circumcised. Buber Tanhuma, Noah 6 mentions ten, Midrash on Psalms 9:7 lists thirteen.) Adam and his son Seth were born circumcised, as it is written: He begot a son in his own likeness after his image, and he called him Seth (Gen. 5:3). Noah was born circumcised, as it is written: He was righteous (lit. “perfect”) in his generations (ibid. 7:1); Jacob was born circumcised, for it is said: And Jacob was a quiet (lit. “perfect”) man (ibid. 25:27); Joseph was born circumcised, for it is written: These are the generations of Jacob: Joseph (ibid. 37:2) because he resembled his father; Moses was born circumcised, as it is said: And she saw that he was a goodly child (Exod. 2:2); and Job was born circumcised, as it is written: A wholehearted (lit. “just”) and upright (“perfect”) man (Job 1:1).
R. Joshua the son of Nehemiah said: The third was always the most precious. Adam had three sons, Cain, Abel, and Seth; and Seth was the most beloved, as it is said: This is the book of the generations of Adam, and that is followed by the sentence And begot a son in his own likeness (Gen. 5:3). Noah had three sons, as it is said: And Noah begot three sons: Shem, Ham, and Japheth (ibid. 6:10), and though Japheth was the eldest, only Shem merited greatness. Amram had three children, Miriam, Aaron, and Moses, and it is written: Had not Moses His chosen stood before him (Ps. 106:23). Concerning the tribes of Reuben, Simeon and Levi, Levi was the most important, as it is said: At that time the Lord separated the tribe of Levi (Deut. 10:8). Among the kings Saul, David, and Solomon, Solomon was the most beloved, as it is said: Solomon sat on the throne of the Lord (I Chron. 29:23). In the case of months, the third month is the most precious, as it is stated: In the third month (the Torah was given).
Praise the Lord, all nations! As it says in the verse (Psalms 86:8), "There is none like You among the gods, O Lord, nor are there any works like Yours." How can flesh and blood create form without being in that form? But the Holy One, blessed be He, created man in His form, as it says (Genesis 1:27), "And God created man in His own image." And He also begets like His form, as it says (Genesis 5:3), "And he begot a son in his own likeness, after his image." The waters are the work of His hands and they swarm, as it says (Exodus 1:7), "And the waters swarmed." When a king who is flesh and blood is criticized, his enemies criticize him, but when the Holy One, blessed be He, is criticized, all praise Him, as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord." Rabbi Pinchas said that a certain philosopher asked Rabbi Yehoshua ben Chananiah, "On what day is the whole world equal, and the nations bow to the Holy One, blessed be He?" He replied, "One day when all are happy, namely, when the rains come. Everyone is sad when the rains are withheld, and when they come down, everyone is happy and praises the Holy One, blessed be He," as it says (Psalms 86:9), "All nations whom You have made shall come and praise You, O Lord. And when is this? (Psalms 86:10) For You are great and do wondrous things, and there are none like You. And wondrous things refer only to rain, as it says (Job 9:10), "Who does great things, unfathomable wonders." He who gives rain to the earth. Therefore, praise the Lord, all nations. Rabbi Tanchum bar Chiya said, "The descent of rain is as great as the giving of the Torah. The giving of the Torah brought joy to Israel, and the descent of rain brings joy to all the nations and to all the world, to beasts, to birds, and to wild animals, as it says (Psalms 65:10), 'You visit the earth and water it; You greatly enrich it.' Rabbi says, 'You satisfy its desire,' as it says (Genesis 3:16), 'And to your husband will be your desire.'"...
"You rebuked nations. This refers to Amalek, as it is said (Numbers 24:20), 'Amalek was the first of the nations.' You destroyed the wicked. This refers to Esau, the wicked one, as it is said (Malachi 1:4), 'They will call them the border of wickedness.' He committed five sins in one day: he had relations with a betrothed woman, committed murder, denied the resurrection of the dead, denied God's sovereignty, and showed contempt for the birthright. Their name shall be blotted out, as it is said (Exodus 17:14), 'I will utterly blot out the remembrance of Amalek.' Rabbi Levi said: It is written (Genesis 25:23), 'Two nations are in your womb.' What did [God] say to her [Rebecca]? 'Two governments are in your womb.' I reveal to you what is hidden: 'The first of the nations shall emerge from you,' as it is said (Jeremiah 2:3), 'Israel is the holy first fruits of his harvest.' Rabbi Elazar said in the name of Rabbi Yehoshua: God never needed to rely on an intimate relationship with a woman, except for that righteous woman [Rebecca], and even she was only through the medium of an angel. Rabbi said in the name of Rabbi Yose: It was through the name of Noah's son that [Rebecca] was blessed. 'Two nations are in your womb' - I [God] made seventy nations from [Noah's three sons], as it is said (Genesis 10:19), 'These are the three sons of Noah, and from these the whole earth was populated.' How? Japheth had fourteen descendants, Gog and Magog had thirty, and Ham had thirty. That makes seventy. (Genesis 10:5) 'From these the isles of the nations were separated.' 'And two nations are in your womb' - I will make from one [nation], seventy souls, and they will be fruitful and multiply. Another interpretation of 'two nations' is that one is proud of his wealth, and the other is proud of his royalty: Edom among the nations and Solomon among Israel." Another matter, two nations whose hatred is embedded in your womb, all hate Esau and all hate Jacob. Another matter, two nations that hate each other. They will separate from your womb. From this, we learn that Jacob was born circumcised and uncircumcised. He is one of the thirteen who were born circumcised. Adam, the first man, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Terah, Jacob, Joseph, Moses, Samuel, David, Isaiah, Jeremiah were all born circumcised. Adam was at the beginning of the creation of the Holy One, blessed be He, as it is stated, "And he begot in his likeness, after his image" (Genesis 5:3). Enoch, as it is stated, "And Enoch walked with God" (Genesis 5:24). And it is stated, "Noah walked with God" (Genesis 6:9). Noah, as it is stated, "Noah was a righteous man" (Genesis 6:9). Shem, as it is stated, "These are the generations of Shem" (Genesis 11:10). Whoever had his name repeated was born circumcised, such as Shem, Shem, Noah, Noah, Terah, Terah. Jacob, as it is stated, "And Jacob was a straightforward man" (Genesis 25:27). And it states, "Jacob, Jacob" (Genesis 46:2). Joseph, as it is stated, "These are the generations of Jacob, Joseph" (Genesis 37:2). This teaches us that he was born circumcised like him [Jacob]. Moses, as it is stated, "Moses, Moses" (Exodus 3:4). And it is stated, "And she saw that he was good" (Exodus 2:2). He was born circumcised. (Samuel I 3:10) (meaning Samuel IV, as it is written) Samuel, Samuel. Isaiah, as it is stated, "The Lord called me from the womb" (Isaiah 49:1). Jeremiah, as it is stated, "Before I formed you in the belly I knew you" (Jeremiah 1:5). David, as it is stated, "A golden Psalm of David" (Psalms 16:1). And much will the young servant serve. Rav Huna said, "If he merited, he will serve, and if not, he will not serve." And when David saw how Esau made Israel slaves, he said before the Holy One, blessed be He, "Rebuke the nations who seek to destroy me" (Psalms 44:6).
THE FALL OF THE ANGELS "AND Adam lived an hundred and thirty years, and he begat in his own likeness after his image" (Gen. 5:3). Hence thou mayest learn that Cain was not of Adam's seed, nor after his likeness, nor after his image. (Adam did not beget in his own image) until Seth was born, who was after his father Adam's likeness and image, as it is said, "And he begat in his own likeness, after his image" (ibid.).
Traducción: חיים יואל בן אברהם *
The root of all these considerations are the four letters in the ineffable name of G–d. The four חיות described in Ezekiel's famous vision in (Ezekiel chapter one) as supporting G–d's Throne all derive from that concept. The idea underlying the four camps of the Israelites are the twelve constellations, מזלות. Six of these are viewed as "rising" and the other six as "descending." They are represented by the offerings of the princes, i.e. "six covered wagons and twelve oxen" (7,3). Nachshon, leader of the tribe of Yehudah, was the first to present his offering, on the first day of Nissan, the month which is under the zodiac sign of the lamb. The word וקרבנו, indicates that his offering was related to others. Since the Torah first mentioned the word ראשון, the problem is that the conjunctive letter ו is out of place. When we describe a "circle", (something that recurs constantly) i.e. the 12 signs of the zodiac however, there is really no such thing as "ראשון," first. The "silver bowl" mentioned in verse 13 as part of that offering represents the globe. The weight of 130 shekel given for this bowl is an allusion to the 130 years that Adam lived until he sired Seth (Genesis 5,3). The Midrash Hagadol and others have a number of interesting observations on what occurred during these 130 years. Many of these comments concern themselves with Adam spending those years atoning for the harm he had previously caused in this world. Every one of those 12 princes had his own personal considerations, as Bamidbar Rabbah 12, explains. This is why their identical offerings are listed in the Torah separately. The common denominator of their intentions was to restore the equilibrium in the world which had been upset when Adam sinned. The completion of the Tabernacle here on earth caused the establishment of the corresponding Sanctuary in the Celestial Regions. Their offerings were to correspond to the patriarchs and matriarchs who are the pillars of the universe.
Esau ridiculed this, saying that Adam had been able to reproduce other human beings of whom the Torah testifies that they were "in His image and form," i.e. of equal or greater worth. Thereby he had restored the damage Cain had wrought (Genesis 5,3). This occurred when Shet was born, who provided the strain of mankind that survived the deluge. Esau vowed not to repeat Cain's mistake, but to ensure that no one could be sired by Isaac to replace Jacob. He particularly wanted to destroy one of the pillars supporting the universe, i.e. the Torah, which was represented by Jacob, the יושב אוהלים, the dweller in tents (a euphemism for Torah academies). On Genesis 25, 27, Rashi explains the plural as comprising the academies of Shem and Ever respectively. Esau reasoned that during the days of mourning for their father Isaac Jacob would have to interrupt his Torah study and the angel of death, Esau's guardian angel, would be able to claim him at such a time. We know from king David that the angel of death could not touch David while he was immersed in Torah study. He had to be distracted so that the angel of death could claim his soul. The Talmud relates a similar occasion when the angel of death tried to claim the soul of Rabbah. The latter had to be distracted through some tremendous noise (Baba Metzia 86).
ויקרא אברם, even though the angel had instructed Hagar what name to give to the son she would bear, she conveyed this message to Avram, so that both she and Avram called her son Ishmael, in accordance with the angel's instructions. We find a similar situation in Genesis 4,25 and (Genesis 5,3) when Adam's third son was born, where the Torah tells us that both Chavah and Adam called him Sheth. On other occasions we find that father and mother named the same child differently, such as Rachel calling her youngest son בן אוני, whereas Yaakov call him .בנימין (Genesis 35,18)
IN THOSE DAYS. Rashi comments: “in the days of the generation of Enosh. AND ALSO AFTER THAT. Although they witnessed the destruction of the generation of Enosh when the ocean rose and flooded a third of the world, still they did not humble themselves and take a lesson from them.” Rabbi Abraham ibn Ezra explained: “also after the flood, since the sons of Anak (Numbers 13:33. The giants.) were of the family of bnei ha’elohim.” If so, we must say that either the wives of Noah’s sons were of their [the Nephilim’s] descendants and resembled them or that ibn Ezra will accept the statement of the Rabbi (Rabbi Yochanan (Niddah 61 a).) who advanced the interpretation that Og (Og, King of Bashan (Numbers 21:33). It is he, according to Rabbi Yochanan, of whom Scripture says: And there came one that had escaped (Genesis 14:13); i.e., escaped from the flood.) escaped from the flood, to which Rabbi Abraham will add that others too escaped with him [since the verse states: “The ‘Nephilim’ — (in the plural) — were in the earth…and also after that”, which Ibn Ezra interprets as meaning after the flood]. The correct interpretation appears to me to be that Adam and his wife are called bnei ha’elohim because they were G-d’s handiwork and He was their father; they had no father besides Him. And he [Adam] begot many children, as it is written, And he begot sons and daughters. (Above, 5:4.) Now these men, first to be born of a father and mother, were of great perfection in height and strength because they were born in the likeness of their father, as it is written concerning Seth, And he [Adam] begot a son in his own likeness, after his image. (Ibid., Verse 3.) And it is possible that all the children of the first generations — Adam, Seth, Enosh — were called bnei ha’elohim because these three men were in the likeness of G-d. But then the worship of idols commenced, and there came upon men a weakness and slackness. And so they said in Bereshith Rabbah: (24:6.) “This is the book of the generations of Adam. (Above, 5:1.) Are not the first ones toldoth (offspring)! But what are they? [They are in the image and likeness of] G-d. They raised a question before Aba Kohen Bardela: ‘Adam, Seth, Enosh?’ At first, he was silent, but then he said to them: ‘Up to here [Seth] they were in the image and likeness of G-d; after that, Kenan, vexers.’” (Kenan, vexers. Enosh’s son was Kenan (Above, 5:9), which name is interpreted as having the same root as the word kanteir (he who makes himself disagreeable).) Now when men began to multiply and daughters were born to them, the men of these first generations were in their strength, and because of their great desire they would choose the beautiful women of tall stature and good health. Now first Scripture tells that by force they took them unto themselves as wives, and afterwards it tells that they came in a promiscuous manner to the daughters of men who were not of that high degree, and the matter was not known until they begot children for them, and everyone recognized that they were not the offspring of other people but that they had been born to these bnei ha’elohim because these children were very tall. They were, however, inferior to their fathers in height and strength, [This is the meaning of the name Nephilim — inferior ones], just as the word Nephilim is used in the expression: I am not ‘nophel’ (inferior) to you. (Job 12:3.) Still they were mighty men in comparison with the rest of the people. And Scripture tells that this happened in the first generation to those who were called bnei ha’elohim because they were of absolute perfection, and it is they who caused the daughters of men to beget nephilim (inferior ones); and also after that, for the nephilim themselves begot nephilim from them. The meaning of the expression, that were of old, is that after the flood, the men, upon seeing the mighty, would remember these nephilim and say: “There have already been mightier men than these in the ages which were before us.” They were the men of renown in all generations afterward. This is a fitting explanation of this chapter. But the Midrash of Rabbi Eliezer the Great, (Chapter 22.) in the chapters concerning the angels that fell from their place of holiness in heaven — as is mentioned in the Gemara of Tractate Yoma — (67b.) fits into the language of the verse more than all other interpretations. But it would necessitate delving at length into the secret of this subject.
וגללו AND THEY ROLL AWAY — This word is rendered in the Targum by ויגנדרון “and they will roll away” (whilst in Genesis 5:3 it is rendered by an Aramaic participle) because the verb has here a future meaning.
שלשים ומאה משקלה THE WEIGHT THEREOF WAS AN HUNDRED AND THIRTY SHEKELS — in allusion to the fact that when he (Adam) first raised children to maintain the world in existence he was 130 years old, for it is said, (Genesis 5:3) “and Adam lived a hundred and thirty years and then begat [a son]” (Numbers Rabbah 14:12).
“Enoch walked with God; then he was no more” [5:24]. The Holy One took Enoch up to heaven alive. He did not die because he was very righteous and the Holy One took him early so that he would not commit any transgressions and he should remain with his piety as before. (Genesis Rabbah, 25.1.) The Holy One also took him alive into heaven so that he should be a witness against the people who lived before the Flood. The Holy One also took Elijah the prophet alive into heaven so that he should also testify concerning the people who were after the Flood. Adam was separated from his wife for one hundred and thirty years and the spirits and demons came and warmed themselves against Adam and gave birth to many demons. (Genesis Rabbah, 24.6.) The Torah writes concerning all the generations from Adam until Noah, “and he died.” This means, they died. One can ask: why does he have to write that they died? However, the explanation is that the generations between Adam and Noah were righteous and they died a proper death in their beds and were not lost in the Flood, and the Torah informs us about this. However, the generation from Noah onward, after the Flood, the Torah did not have to write that they died. (Bahya, Genesis, 5:3.) Therefore, concerning [the generations after] Noah it is not written that they died, but it says that they had sons and daughters and how long they lived.
Why, in the genealogy of Adam, Moses no longer mentions Cain, but only Seth, who, he says, was according to his appearance and form; on which account he proceeds to retain the generations which descend from him in his genealogy? (Genesis 5:3).
Why, in the genealogy of Adam, Moses no longer mentions Cain, but only Seth, who, he says, was according to his appearance and form; on which account he proceeds to retain the generations which descend from him in his genealogy? (Genesis 5:3). It can neither be lawful to enumerate a wicked and sinful murderer either in the list of reason or in that of number; for he must be cast out like dung, as some one said, looking upon him as one of such a character; and on this account the sacred historian neither points him out as the successor of his father who had been formed out of the dust, nor as the head of succeeding generations; but he distributes both these characteristics to him who was without pollution, and names Seth, who is a drinker of water, as having been watered by his father, and as begetting hope in his own increase and progress; on which account it is not inconsiderately and foolishly that he says that he was born according to the form and appearance of his father, to the reproof of his elder brother, who, on account of the foulness of the murder which he had committed, has nothing in him resembling his father, either in body or soul. And on this account Moses has separated him from the family, and has given his share to his brother, being the noble privilege of the birthright of the first-born.
of a storehouse. Just as a storehouse is built wide on the bottom and narrow on top, in order to hold produce without collapsing, so too a woman is created wide on the bottom and narrow on top, in order to hold the fetus. The Gemara cites an exposition of the end of the previously cited verse: “And brought her unto the man” (Genesis 2:22). This verse teaches that the Holy One, Blessed be He, was Adam the first man’s best man, attending to all his wedding needs and bringing his wife to him. From here we learn that a greater individual should serve as a best man for a lesser individual and should not feel bad about it as something beneath his dignity. The Gemara asks: And according to the one who says that Eve was a face or side of Adam, which one of them walked in front? Rav Naḥman bar Yitzḥak said: It is reasonable to say that the male walked in front, as this is proper behavior, as it was taught in a baraita: A man should not walk behind a woman on a path, even if she is his wife. If she happens upon him on a bridge, he should walk quickly in order to catch up to her and consequently move her to his side, so that she will not walk before him. And anyone who walks behind a woman in a river, where she has to lift up her skirt in order to cross, has no share in the World-to-Come. The Sages taught: With regard to one who counts out money for a woman from his hand into her hand or from her hand into his hand, in order to look upon her, even if in other matters he is like Moses our teacher, who received the Torah from Mount Sinai, he will not be absolved from the punishment of Gehenna. The verse says about him: “Hand to hand, the evil man shall not go unpunished” (Proverbs 11:21). One who hands money from his hand to her hand, even if he received the Torah from God’s hand to his own, like Moses, he will not be absolved from the punishment of Gehenna, which is called evil. Rav Naḥman said: From the following verse, it is known that Samson’s father, Manoah, was an ignoramus, as it is stated: “And Manoah arose, and went after his wife” (Judges 13:11), which shows that he was unfamiliar with the principle that one must not walk behind a woman. Rav Naḥman bar Yitzḥak strongly objects to this: If that is so, if the verse relating to Manoah is understood literally, what will one say about the verse with regard to Elkana, the father of the prophet Samuel, as it is written: “And Elkana walked after his wife.” Does this verse mean that Elkana was also an ignorant person? And what of the verse with regard to the prophet Elisha, as it is written: “And the mother of the child said: As the Lord lives, and as your soul lives, I will not leave you; and he arose and followed her” (ii Kings 4:30). Does this verse mean that Elisha was also an uneducated person? Rather, certainly each of these verses means that he followed her words and advice. If so, here too, the verse concerning Manoah may be similarly interpreted. He did not literally walk behind his wife, but rather he followed her words and advice. Rav Ashi said: And according to what Rav Naḥman said, that Manoah was an ignoramus, he did not even read the basic Torah stories that children learn in school. As it is written: “Rebecca arose, and her damsels, and they rode upon the camels, and followed the man” (Genesis 24:61); they followed him and did not walk before the man. On this topic, Rabbi Yoḥanan said: It is preferable to walk behind a lion, and not behind a woman. And it is preferable to walk behind a woman and not behind idolatry. When a procession honoring idolatry is passing in the street, it is better to walk behind a woman than appear to be accompanying the idolatry. It is preferable to walk behind idolatry and not behind a synagogue at a time of prayer. By walking behind a synagogue at a time of prayer and not entering, one appears as though he were denying the God to Whom the congregation is directing its prayers. Having cited an aggadic statement of Rabbi Yirmeya ben Elazar, the Gemara cites other statements of his: Rabbi Yirmeya ben Elazar said: All those years during which Adam was ostracized for the sin involving the Tree of Knowledge, he bore spirits, demons, and female demons, as it is stated: “And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image, and called his name Seth” (Genesis 5:3). By inference, until now, the age of one hundred thirty, he did not bear after his image, but rather bore other creatures. The Gemara raises an objection from a baraita: Rabbi Meir would say: Adam the first man was very pious. When he saw that death was imposed as a punishment because of him, he observed a fast for a hundred thirty years, and he separated from his wife for a hundred thirty years, and wore belts [zarzei] of fig leaves on his body as his only garment for a hundred thirty years. If so, how did he father demons into the world? The Gemara answers: When Rabbi Yirmeya made his statement, he meant that those destructive creatures were formed from the semen that Adam accidentally emitted, which brought the destructive creatures into being. And Rabbi Yirmeya ben Elazar further said: Only some of a person’s praise should be said in his presence, and all of it may be said not in his presence. Only some of his praise should be said in his presence, as it is written: “And the Lord said to Noah, come, you and all your house into the ark, for you have I seen righteous before Me in this generation” (Genesis 7:1). And all of it may be said not in his presence, as it is written: “These are the generations of Noah; Noah was a righteous man, and perfect in his generations, and Noah walked with God” (Genesis 6:9). When not referring to him in his presence, God refers to Noah as a righteous and perfect man. And Rabbi Yirmeya ben Elazar also said: What is the meaning of that which is written: “And the dove came in to him in the evening, and lo, in her mouth was an olive leaf, plucked off [taraf]; so Noah knew that the waters were abated from off the earth” (Genesis 8:11)? The dove said before the Holy One, Blessed be He: Master of the Universe, let my food be bitter as an olive but given into Your hand, and let it not be sweet as honey but dependent upon flesh and blood. He adds this explanation: Here it is written: Taraf. And there it is written: “Remove far from me falsehood and lies; give me neither poverty nor riches; feed me [hatrifeni] my allotted portion” (Proverbs 30:8). And Rabbi Yirmeya ben Elazar also said: Any house in which the words of Torah are heard at night will never be destroyed, as it is stated: “But none says: Where is God my Maker, Who gives songs in the night” (Job 35:10). The verse implies that one who sings songs of Torah in his house at night will not need to lament the destruction of his home. And Rabbi Yirmeya ben Elazar further said: From the day that the Temple was destroyed, it is enough for the world to use in its praise of God, or in greeting one another with the name of God, only two letters of the Tetragrammaton, namely yod and heh, as it is stated: “Let everything that has breath praise the Lord [Yah]. Halleluya” (Psalms 150:6), without mentioning the full name of God, comprised of four letters. And Rabbi Yirmeya ben Elazar also said: When Babylonia was cursed, its neighbors were cursed along with it. When Samaria was cursed, its neighbors were blessed. He explains: When Babylonia was cursed, its neighbors were cursed, as it is written: “I will also make it a possession for wild birds, and pools of water” (Isaiah 14:23), and the arrival of predatory animals brings harm to the surrounding neighbors as well. When Samaria was cursed, its neighbors were blessed, as it is written: “Therefore I will turn Samaria into a heap of rubble in the field
Having cited an aggadic statement of Rabbi Yirmeya ben Elazar, the Gemara cites other statements of his: Rabbi Yirmeya ben Elazar said: All those years during which Adam was ostracized for the sin involving the Tree of Knowledge, he bore spirits, demons, and female demons, as it is stated: “And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image, and called his name Seth” (Genesis 5:3). By inference, until now, the age of one hundred thirty, he did not bear after his image, but rather bore other creatures.
Adam lived a hundred and thirty years, and he had a son in his likeness, as his image, and he named him Sheis.
And Adam lived a hundred and thirty years, and begat Sheth, who had the likeness of his image and of his similitude: for before had Hava born Kain, who was not like to him; and Habel was killed by his hand. And Kain was cast out; neither is his seed genealogized in the book of the genealogy of Adam. But afterwards there was born one like him, and he called his name Sheth.
| וַיִּֽהְי֣וּ יְמֵי־אָדָ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 4 R | After the birth of Seth, Adam lived 800 years and begot sons and daughters. |
ויהיו ימי אדם, it appears that all the people mentioned prior to Noach, whose lifespan is given by the Torah, were included in the ones described as being born בדמותו כצלמו, as reflecting the qualities expected of a human being in the true sense of the word, whereas their brothers and sisters did not. This is why they were wiped out during the deluge. It is possible that the long lives of the people mentioned in this list was a standard set by G’d at the time, and shared by their contemporaries, their siblings. On the other hand, it is possible that only the select list mentioned by the Torah enjoyed such an exceedingly long life on earth. Perhaps the reason G’d granted those generations such long lives may have been to enable them to study phenomena over a long period of time and to record the results of their observations for posterity. A lifespan of 70 years as we know it today is simply not long enough to accumulate this type of knowledge. Once these basic data had become known and recorded, later generations could study them out of books, making it unnecessary for them to live for so many years. The outstanding scholar Rabbi Moses Maimonides wrote in his Moreh Nevuchim 2,47 that only the men mentioned by name in our chapter lived to such an old age. He goes on to write that exceptional sizes, years, and numbers mentioned in the Bible are all just that i.e. exceptional. They do not purport to describe the norms in the time or environment during which such exceptions occurred. There were varying sets of circumstances which accounted for these exceptions.
AND THE DAYS OF ADAM AFTER HE BEGOT SETH WERE EIGHT HUNDRED YEARS. Because of the long lives of these first men, Scripture states their ages before they begot children and also afterwards, and then sums them all up in the end until the generations which followed the flood. The reason for their longevity is that the first man, the handiwork of the Holy One, blessed be He, was made in absolute perfection as regards beauty, strength, and height. Even after it was decreed upon him that he be mortal, it was in his nature to live a long time. But when the flood came upon the earth, the atmosphere became tainted, and as a result their days kept on decreasing. Until the flood, their days were about the length of Adam’s; some even lived longer than Adam. (Jered lived 962 years (Verse 20), and Methuselah lived 969 (Verse 27) while Adam lived 930 years (Verse 5).) And Shem [Noah’s son], who was born before the flood, lived six hundred years; (Genesis, 11:10-11.) he benefitted from his innate strength, but the tainted air after the flood caused him harm, [hence he died at a younger age than that attained by the preceding generations]. The days of his sons who were born after the flood were still more shortened until they came down to four hundred years. (Ibid., Verses 10-17.) You can see that this degree of longevity remained with them until the generation of the Dispersion, when the change of climates caused by the Dispersion affected them, and their days were again shortened. Thus you find that the life of Peleg, in whose days the earth was divided, (Ibid., 10:25.) came down to half their days, i.e., two hundred years. (Ibid., 11:19.) It would appear that in the generations of Abraham, Isaac, and Jacob, people lived seventy and eighty years, just as Moses, our teacher, mentioned in his prayer. (Psalms 90:10. The days of our years are threescore years and ten, or even by reason of strength fourscore years.) But as for the righteous ones in their generations, The fear of the Eternal prolongeth days (Proverbs 10:27.) for them. For Pharaoh wondered about Jacob’s old age, and Jacob in turn spoke to him about the long days of his fathers, even as he said, And they have not attained unto the days of the years of the life of my fathers in the days of their sojournings. (Genesis 47:9.) Now what the Rabbi (Rabbi Moshe ben Maimon (Rambam). See above, Note 139.) has written in the Moreh Nebuchim (II, 47.) does not seem right to me, namely, that the longevity was only in those individuals mentioned, while the rest of the people in those generations lived lives of ordinary natural length. He further said that this exception was due to the mode of living and food of such people or by way of a miracle. But these are words without substance. Why should this miracle have happened to them since they were neither prophets nor righteous, nor worthy that a miracle be done for them, especially for generation after generation. And how could a proper mode of living and proper food prolong their years to the extent that they are so many times greater than that of the entire generation? It is possible that there were also others who observed such a mode of living, in which case all or most of them should have attained similar longevity. And how did it happen that enough of the wisdom concerning this good mode of living did not come down to just one of all the sons of Noah after the flood [to enable him to match the longevity of his ancestors], for there was among them a little wisdom of their ancestors even though it steadily decreased from generation to generation?
(4-28) Es folgt nun eine ganze Reihe von Geschlechtern bis auf למך, wie beim kainitischen Geschlechte. Wir wagen auch hier die Bedeutsamkeit der Namen anzunehmen. Es braucht diese Bedeutsamkeit der Namen durchaus nicht gerade eine Prophetie des Vaters vorauszusetzen, noch auch, daß gerade die Träger der Namen selbst immer deren Bedeutung entsprochen haben müssen. Es braucht z. B. Enosch durchaus nicht selbst אנוש gewesen zu sein. Der Vater kann ja den Namen je nach dem Charakter der Zeit gegeben haben, den diese bereits angenommen hatte. Die — modifizierte — Ähnlichkeit der Namen beider Geschlechtsreihen ist in die Augen springend: ,עירד :ירד ,קין :קינן למך :נלמך ,מתושאל :מתושלח ,מחייאל :מהללאל ,חנוך :חנוך. Es ist aber auch augenfällig, daß, während dort die Geschlechter nur abwärts gehen: ,מחייאל ,עירד ,חנוך ,קין מתושאל, bis למך die endliche Nichtigkeit der Geschlechter trotz der beginnenden Kultur ausspricht, hier, im setitischen Geschlechte, ein Schwanken vom Schlechteren zum Besseren und vom Besseren zum Schlechteren hervortritt, bis endlich wieder ein למך in seinem Sohne die endliche Rettung des Geschlechtes verkündet. Auf קינן :אנוש, also schon verwandt mit קין, jedenfalls ein getrübtes, von Gott abgefallenes Geschlecht, darauf מהלל-אל eine Erhebung zu Gott, dann ירד wieder ein Sinken, חנוך eine Wiedererhebung, מתושלת ein Preisgeben der Massen und dann למך. Vergegenwärtigen wir uns den Gang dieser Entwicklung näher.
Auf שת folgte ein
אנוש, und in dessen Zeit begannen die Menschen den Namen ה׳ zu vergessen, nicht das Bewusstsein von Gott, sondern von der Würde und Göttlichkeit des Menschen, von der besonderen Beziehung Gottes zum Menschen zu verlieren, das der Name ד׳ ausdrückt. Wo aber aus großem oder kleinem Kreise dieses Bewusstsein schwindet, und der Mensch nicht mehr seine Befriedigung in Gott und in der Erfüllung seines Willens findet, da wird er אנוש, (siehe Kap. 4, 26) und auf einen אנוש ist noch immer ein
קינן ein den Besitz vergötterndes Geschlecht gefolgt, ein Geschlecht, dem nicht die Gott dienende Verwendung, sondern das Haben der Güter als Ideal vorschwebt: Materialismus des Besitzes. Einzelne gehen in diesem Streben zu Grunde. Im großen Ganzen arbeitet sich immer doch wieder ein geistigeres hervor. Das Greif- und Tastbare befriedigt doch endlich nicht mehr überall und alle. Man sucht Erhebung zum Göttlichen. Auf קינן folgt stets ein
מהלל־אל Preis, Anschauung Gottes. Auf ein materielles ein "frommes" Geschlecht. Doch von dem bloßen Gottespreis, der bloßen Gottanschauung geht keine Regenerierung des Menschengeschlechts aus. Wo die Gottesverehrung nur in dem "Psalm" in der Gottesanbetung, nicht — wie im Judentum — in der Unterwerfung des Lebens unter das Gesetz des göttlichen Willens besteht, wohl der Name Gott, aber nicht der Name ה׳ wiederkehrt, da folgt auf einen מהללאל immer ein
da sinkt, trotz der "Mundfrömmigkeit", das Geschlecht. Allein gerade aus ,ירד
der geistigen und sittlichen Gesunkenheit rafft sich die Zeit zu einem
חנוך, zu einem Rüsten, Pflegen und Bilden der edleren Keime hervor. Allein es bleibt in Zeiten der Gesunkenheit ein solches Anstreben eines Edlern nur das Streben einzelner, edlerer Naturen, und diese fühlen sich in solchem Gegensatze zur Masse, daß sie מתושלת, die Masse preisgeben. Sie glauben ihr Ziel erreicht, wenn sie nur sich emporgerettet. Die Masse wird ihnen מתים, die sie שלה preisgeben, aufgeben. Wurzel von מתים ist מתה, nur noch in מתי, die Frage nach einem zukünftigen Moment, wann? vorhanden. Verwandt mit מתח: Ausdehnen im Raume, so מתה in der Zeit, (wie קוה: Schnur und Sehnsucht vom gegenwärtigen zum zukünftigen Moment in der Zeit). Die Frage מתי vermisst etwas in der Gegenwart und fragt nach dem Punkte, wann das, was eigentlich schon da sein sollte, eintreten werde. So wird in מתה von der Gegenwart abgesehen und sie nur als Brücke zur Zukunft hin betrachtet. Der geistige, sittliche und soziale Hochmut hat Menschen, die eben so gut ׳צלם אלקי sind wie die höchsten, mit dem schrecklichen Namen "Proletariat" (׳=zu nichts gut als Kinder für die junge Zukunft zu schaffen) belegt. Es ist möglich, daß ein ähnlicher Hochmut in מתים und demgemäß in מתושלח ausgedrückt ist. Jedenfalls liegt in מתושלח ein Preisgeben der Masse. Nun heißt es eigentümlich von ויתהלך חנוך את :חנוך האלקים ואיננו וגוי. Selbst die Weisen sind in der Ansicht über seinen Charakter (ב"ר כטי) schwankend, obgleich doch dieselben Worte bei Noach die höchste Stufe bezeichnen. Allein hier — mit dem Begriff מתושלח zusammengenommen — bezeichnet dieses "Umgang haben mit Gott" daß חנוך, um sich zu dem Umgang mit Gott zu rüsten, die Masse gemieden habe, sei es aus Furcht oder aus Verachtung. התבודדות aber, mönchisches Zurückziehen von den Menschen, ist unjüdisch. Unsere צדיקים und חסידים lebten in der Masse, mit der Masse und für die Masse, betrachteten es als ihre Aufgabe, die Massen vielmehr zu sich heranzuerziehen. Das Volk preisgeben — מתושלח — ist eine krankhafte Erscheinung in Zeiten, in welchen der Begriff Gott zu bloß theoretischer Spekulation geworden, wo der Gottesgedanke den Menschen zum Schwärmer macht, ihn dem Leben entzieht, das man flieht, weil man seine Reize fürchtet, oder seine Aufgaben — in blindem Hochmut — verachtet. Dieses Sichzurückziehen, diese Askese, der die תורה gerade entgegentritt, beruht auf dem Irrtum, als ob das Göttliche jenseits, außerhalb des gewöhnlichen Lebens liege. Bei Noach war das התהלך את האלקים nicht die Summe, sondern die Grundlage eines ganzen tatenreichen Lebens, Noach war ein איש צדיק תמים בדרתיו, und die Quelle, aus welcher er die geistige und sittliche Kraft zu solchem Leben schöpfte, war: ׳את האלקי התהלך נח, war sein Wandel mit Gott. Allein wo, wie bei Henoch, damit die ganze Summe des Lebens erschöpft ist, es nicht zum Leben hinführt, sondern vom Leben entfernt, da ist es ein verfehltes Streben, das wenigstens die Welt nicht zu bessern vermag, das für die Welt unnütz ist. Dies ist auch die Ansicht unserer Weisen זייל. Es ist um so wichtiger, dies hervorzuheben, als eine andere, unsprünglich nicht auf jüdischem Boden erwachsene Ansicht ihn zu einem Halbgott macht, und in ihm die Apotheose eines asketischen Lebens findet. Es sind מינים, die dem R. Abahu gegenüber aus dem כי לקח אתו א׳ vindizieren wollten, daß Henoch nicht gestorben sei, weil es auch vom Elia heiße ד׳ לוקח את אדניך. R. Abahu verwies sie aber auf das הנני לוקח ממך את מחמד עיניך (Ezechiel 24, 16), wo eben mit לקיחה das Sterben der Gattin des Propheten an der Pest angekündigt wird, und diese Zurückweisung wird ausdrücklich gebilligt, יפה השיבן ר׳ אבהו. Die Weisen scheinen in dem איננו den ganzen Vorwurf zusammengefasst zu finden, daß er איננו, daß er schon im Leben tot, der Welt nichts nütze gewesen, er "war nicht da" für die Welt, und sie sehen in dem לקח אתו אלקי׳ einen frühzeitigen Tod. אמר ר׳ איבו חנוך חנף היה פעמים צדיק פעמים רשע אמר הב״ה עד שהוא בצדקו אסלקנו. Höchst bezeichnend fügt er hinzu: בר"ה דנו בשעה שהוא דן כל באי עולם "Gott habe ihn am ר"ה zusammen mit allen übrigen Erdenbürgern gerichtet" und begegnet damit dem irrigen Gedanken, der in einem solchen bloß beschaulichen Leben etwas besonders Heiliges, von Gott besonders zu Berücksichtigendes findet, indem er hervorhebt, wie Henoch gar nicht besonders berücksichtigt, sondern in Gemeinschaft mit allen anderen Menschen sein Urteil gefunden. —
Auf Methuschelach folgt
The Torah now provides an extremely brief list of the generations until the time of the flood: The days of Adam after he begot Seth were eight hundred years; and during this time he begot sons and daughters. The Torah does not provide the names of these children or any details of their lives, as they have no importance for the reader.
ויהיו ימי אדם, “Adam’s lifespan amounted to, etc.” Seeing these early generations lived for so many years when compared to the lifespan of man in times after the deluge, the Torah adopted a method of telling us about their inordinately longs life spans immediately after reporting that these people fathered their first children at an age when most of us nowadays have long been buried already. By choosing the method adopted here, the Torah explains why these people married (relatively speaking) so late and did not start a family sooner. Seeing that original man had been fashioned by the Creator Himself, he had been endowed with a more perfect body, enabling him and the first few generations after him, to live longer than usual lives in spite of death having been decreed for the species as a whole. Due to the gradual spiritual corruption of mankind, their bodies were affected negatively also, so that immediately after the deluge the average life span had already shrunk to less that half of what it had been prior to the deluge. After the dispersal as a result of the building of the Tower, the life expectancy shrank further, not least because suddenly man had to adjust to climactic changes during the year in the locations to which they had been dispersed. It would seem that the lifetime of people other than the patriarchs had already shrunk to an average of seventy years, (the immediate offspring of Avraham, Yitzchok and Yaakov excepted) We know this from Moses’ prayer recorded in the Book of Psalms, 90,10, where he describes this number as a “normal.” lifespan. The fact that Pharaoh was dumbfounded when Yaakov told him that he was already 130 years old, seems to support this theory. (Genesis 47,9) Maimonides writes that all the people mentioned in the Torah as having attained such longevity were exceptions and that is why their individual life spans have been mentioned. He credits their exceptional longevity to their having been very careful with their diets, foregoing foods which are basically life-shortening. Anyone not mentioned specifically lived a normal lifespan. Nachmanides already questions Maimonides’ opinion, citing the fact that the people mentioned as having lived for so long were not prophets so that G’d should have performed a miracle [I might add that Chanoch, (5,23) whom the Torah described as loyal to G’d, ”walking with Him,” (5,24) lived far fewer years than his not so righteous contemporaries Ed.] Also, why, according to Maimonides, would the נפילים, corrupt individuals, be granted such long lives as the Torah testified that the spies in Moses’ time had encountered?
שפה אחת, everyone was speaking the same language, i.e. Hebrew, as we pointed out already in connection with Genesis 5,4.
IN THOSE DAYS. Rashi comments: “in the days of the generation of Enosh. AND ALSO AFTER THAT. Although they witnessed the destruction of the generation of Enosh when the ocean rose and flooded a third of the world, still they did not humble themselves and take a lesson from them.” Rabbi Abraham ibn Ezra explained: “also after the flood, since the sons of Anak (Numbers 13:33. The giants.) were of the family of bnei ha’elohim.” If so, we must say that either the wives of Noah’s sons were of their [the Nephilim’s] descendants and resembled them or that ibn Ezra will accept the statement of the Rabbi (Rabbi Yochanan (Niddah 61 a).) who advanced the interpretation that Og (Og, King of Bashan (Numbers 21:33). It is he, according to Rabbi Yochanan, of whom Scripture says: And there came one that had escaped (Genesis 14:13); i.e., escaped from the flood.) escaped from the flood, to which Rabbi Abraham will add that others too escaped with him [since the verse states: “The ‘Nephilim’ — (in the plural) — were in the earth…and also after that”, which Ibn Ezra interprets as meaning after the flood]. The correct interpretation appears to me to be that Adam and his wife are called bnei ha’elohim because they were G-d’s handiwork and He was their father; they had no father besides Him. And he [Adam] begot many children, as it is written, And he begot sons and daughters. (Above, 5:4.) Now these men, first to be born of a father and mother, were of great perfection in height and strength because they were born in the likeness of their father, as it is written concerning Seth, And he [Adam] begot a son in his own likeness, after his image. (Ibid., Verse 3.) And it is possible that all the children of the first generations — Adam, Seth, Enosh — were called bnei ha’elohim because these three men were in the likeness of G-d. But then the worship of idols commenced, and there came upon men a weakness and slackness. And so they said in Bereshith Rabbah: (24:6.) “This is the book of the generations of Adam. (Above, 5:1.) Are not the first ones toldoth (offspring)! But what are they? [They are in the image and likeness of] G-d. They raised a question before Aba Kohen Bardela: ‘Adam, Seth, Enosh?’ At first, he was silent, but then he said to them: ‘Up to here [Seth] they were in the image and likeness of G-d; after that, Kenan, vexers.’” (Kenan, vexers. Enosh’s son was Kenan (Above, 5:9), which name is interpreted as having the same root as the word kanteir (he who makes himself disagreeable).) Now when men began to multiply and daughters were born to them, the men of these first generations were in their strength, and because of their great desire they would choose the beautiful women of tall stature and good health. Now first Scripture tells that by force they took them unto themselves as wives, and afterwards it tells that they came in a promiscuous manner to the daughters of men who were not of that high degree, and the matter was not known until they begot children for them, and everyone recognized that they were not the offspring of other people but that they had been born to these bnei ha’elohim because these children were very tall. They were, however, inferior to their fathers in height and strength, [This is the meaning of the name Nephilim — inferior ones], just as the word Nephilim is used in the expression: I am not ‘nophel’ (inferior) to you. (Job 12:3.) Still they were mighty men in comparison with the rest of the people. And Scripture tells that this happened in the first generation to those who were called bnei ha’elohim because they were of absolute perfection, and it is they who caused the daughters of men to beget nephilim (inferior ones); and also after that, for the nephilim themselves begot nephilim from them. The meaning of the expression, that were of old, is that after the flood, the men, upon seeing the mighty, would remember these nephilim and say: “There have already been mightier men than these in the ages which were before us.” They were the men of renown in all generations afterward. This is a fitting explanation of this chapter. But the Midrash of Rabbi Eliezer the Great, (Chapter 22.) in the chapters concerning the angels that fell from their place of holiness in heaven — as is mentioned in the Gemara of Tractate Yoma — (67b.) fits into the language of the verse more than all other interpretations. But it would necessitate delving at length into the secret of this subject.
The days of Adam after he had Sheis were eight hundred years, and he had sons and daughters.
Eight hundred years; and in those years he begat sons and daughters.
And the days of Adam after he begat Sheth were eight hundred years, and he begat sons and daughters.
| וַיִּֽהְי֞וּ כׇּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ | 5 R | All the days that Adam lived came to 930 years; then he died. |
He (serpent) said to the woman; ‘although G’d has said you must not eat from any of the trees, etc;’ lest you die.” ….The serpent said: “you will surely not die, etc.”'. Furthermore, it is clear from what follows that Adam and his wife did not die on the day they ate from the tree of knowledge. In fact Adam lived for close to 1000 years! (Genesis 5,5). Our sages have already had difficulty in reconciling these two verses. In order to understand the whole episode, we must first of all understand what wiles the serpent used in order to seduce the woman. How could the serpent, a mere creature, persuade a human being to defy the law of its Creator? We must understand the serpent’s argument as follows: the serpent made it clear that it was aware that everything in this universe was created by G’d through a directive issued by word of mouth as when He said: “let there be light.” The continued existence of the universe is dependent every second since it began, and continues to depend on this original light created by G’d through His first directive. It follows that the tree of knowledge which also came into being by Divine command could not possibly be a source of harm and even death, seeing it too had been created subsequent to the original life-giving force in the universe, the light created on the first day. The serpent therefore argued that it follows that when G’d issued instructions not to eat from the trees in the garden, the reason for this command could not have been that it was a source of death for anyone eating from its fruit. Since this was so, why should man listen to a latter command, instead of to His initial command, as a result of which they had become living human beings! This, however, was part of the perverted logic employed by the serpent. The truth of the matter is that the “root” of the tree of knowledge in the garden of Eden goes back to a period preceding creation of the physical universe and the “falling off” of 288 “sparks” from the Shechinah into the world of the קליפות, regions polluted by impurity, i.e. our physical universe.
ויהיו כל ימי אדם תשע מאות שנה ושלשים שנה, “Adam lived for a total of 930 years.” This is not a precise number, i.e. that he lived 930 years to the day after his creation, but that he lived longer than 929 years. This rule applied to all the numbers given in the Torah for the number of years that people lived prior to the deluge.
וימת, “he died;” this is the standard formula used by the Torah for the death of anyone who died before Noach. It is to tell us that this death occurred not due to sickness, etc., but due to the curse of mortality that man became subject to after having been seduced by the serpent. From Noach’s time onward, the Torah did not always add the fact that a person died, once it had informed us about how many years they lived. [The author’s problem appears to have been that the words: “he died,” were superfluous once we knew how old they became. Ed.]
Nine hundred. Sometimes the hundreds are written first and sometimes the units. In general when the units are written last it indicates that the person’s last few years were just as fruitful as the rest of his life and when they are written first it indicates that his final years were unproductive. There are exceptions to this rule, however; see Rashi 23:1.
ויהיו כל ימי אדם. The total lifespan of Adam comprised, etc. There is a reason why the Torah describes the lifespan of Adam in general as well as in specific terms i.e. כל ימי אשר חי. We have to remember that the lifespan of every human being is determined prior to his birth. This rule did not apply to Adam when he was created as he would have lived forever had he not sinned.. The line ויהיו כל ימי אדם אשר חי tells us that his lifespan was determined only while he was already alive. When the Torah does employ the words ויהיו כל ימי פלוני this means that all the people mentioned lived out the full lifespan allocated to them at birth. The Torah did not intend to teach us arithmetic by giving us totals when it had already given us the number of years the respective person lived before fathering a son and the years he lived subsequently.
ויהיו כל ימי אדם, the reason why the Torah summed up once more the total of the number of years Adam lived since his creation, although anyone who is not a simpleton could have figured this out from the data already provided by the Torah, is in order that the scribe should not make a mistake. Once both the individual numbers and the sum total is provided one can double check the total and no mistake will be made. When the number of the soldiers in the army of Israel is recorded, an individual number being supplied for each tribe, the Torah nonetheless troubles itself to spell out the grand total of all these numbers combined. Compare (Numbers 1,46 as well as 26,51).
All the days that Adam lived were nine hundred and thirty years; and he died.
And of these five senses, two are physical, three are spiritual. We have found them in the Holy One Blessed be He: “And the Lord saw;” “and the Lord heard;” and “the Lord smelled;” (Gen 5:5, Nu 11:1; Gen 8:21, respectively.) but not so the other two. We were given five senses to correspond to the five books of the Torah, and to the five references to “light” in the first chapter of Genesis, (Gen 1:3 (2x), 4 (2x), 5.) and the five names of the soul. (According to Bereshit Rabbah 14:11, they are nefesh, ruah, neshamah, yehidah(“unity”), and hayah (“animal”).) Indeed they are the body’s perfection because they are the palace of the soul, and the soul reveals its actions through them. And the natural scientists said that it was from the wisdom of the design of nature that human beings were created with five fingers on each hand to serve the five senses. Each and every finger has its own sense to serve. The biggest (the thumb) is for wiping the mouth, the index finger for the nostrils, the middle finger for the sense of touch to feel all the parts of the body because it is the longest of all (and can reach everywhere), the ring finger to wipe the eye, and the pinky, which is the smallest of all, to clean the ear. So it is from the wisdom of nature that each and every finger goes to its proper sense organ instinctively and unconsciously. About the order of the fingers our sages z”l said: (B. Ketubot 5b.) ”This pinky [is for…], this ring finger [is for…], this middle finger [is for…], this pointer [is for…], this thumb [is for…].” And they already explained at the beginning of tractate Ketubot that each of these five fingers had their own mitzvah: This pinky for measuring the hoshen – the High Priest’s breastplate; this ring finger for the priest’s meal-offering, this index finger [amah –‘the cubit measure’] for building and tools; this index finger [ha-‘etzba’] for sprinkling (the blood of the sin offering)– “he shall sprinkle it with his finger [be-‘etzba’o],” (Lev 16:14.) and this ‘biggest’ which is the widest of all of them, namely, the thumb of Aaron’s hand for purifying someone stricken with skin rot. (These explanations of the purpose of each finger are not the ones the Gemara brings, but are brought by Rashi in his commentary to this passage in b. Ketubot (Chavel).) So you find yourself learning that the five fingers on the human body meet the needs of both the individual and of God. And you will find among the wonders of human being’s design that the ability to feel is extended throughout the whole body, and the sense of smell is extended outside the body, and that the sense of hearing is extended even further than smell to the extent that humans need it more, and that the sense of sight is extended even further than hearing because humans need it more. So behold how great a matter this is to all who look into it, for it instructs us about the perfection of human beings with their five senses, for “these are the work of God!” (An allusion to Ex 32:16, referring there to the tablets of the covenant, and hence hinting at R. Bahya’s previous association of the five senses with the five books of the Torah.)
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“They heard [vayishme’u]” (The underlying question here is: It is impossible to understand “the voice of the Lord God” literally, as this would be ascribing physicality to God.) – do not read it vayishme’u, but rather, vayashmiu [they made heard] – they heard the voice of the trees saying: ‘This is the thief who deceived his Creator.’ (Vayashmiu means that they [the trees] made something heard to Adam and Eve.) Another interpretation: They heard the voice of the angels saying: ‘The Lord God is going to those in the garden.’ (To punish them. The beginning of the verse should thus be translated: “They heard a voice [saying:] The Lord God is going into the garden.”) Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said: [The angels said:] ‘Is the one in the garden to die [met]?’ (Mithalekh is interpreted as two words: Is he going to die [met], that man walking [holekh] in the garden?) Rabbi Yitzḥak said: Is he to die [met], for having gone off [halakh] on his own way? That is astonishing. The Holy One blessed be He said to them: “With the day breeze [ruaḥ]” – the expansion [revaḥ] of the day. I will make this day alive for them. This is what I said to him: ‘“As on the day that you eat of it you shall die” (Genesis 2:17), but you do not know whether I meant one of My days or one of your days. But I will grant him one of My days, which is one thousand years.’ (Psalms 90:4.) He lived nine hundred and thirty years, (Genesis 5:5.) and left seventy years for his descendants. That is what is written: “The days of our lives in it are seventy years” (Psalms 90:10). “With the day breeze [ruaḥ]” – He judged them by the eastern direction [ruaḥ] – by the direction that rises with the day. (The sun.) Zavdi ben Levi said: He judged them by the western direction – by the direction that sets with the day. According to Rav’s opinion, [this means that] He treated him harshly, for as long as the day rises it gets hotter. According to Zavdi ben Levi, He treated him leniently, for as long as the day is setting, it gets cooler. “The man and his wife hid” – Rav Aivu said: His [Adam’s] stature diminished and it became [a mere] one hundred cubits. (Originally he had been much taller. See Bereshit Rabba 8:1.) “[The man and his wife hid …] among the trees [etz] of the garden” – this is an allusion to his descendants who would be placed in wooden [etz] caskets. (Because of his sin.)
From Adam to the Flood was 1656 years, and this is their enumeration: Adam 130, Seth 105, Enosh 90, Kenan 70, Mahalalel 65, Jared 162, Enoch 65, Methuselah 187, Lamech 182, and Noah was six hundred years old, etc." (Genesis 7, 6). Enoch buried Adam, and lived after him 57 years. Methuselah exhausted his days just before the Flood. From the Flood to the division [of languages] was 340 years. Noah lived ten years after the division [of languages]. Our father Abraham was at the division [of languages] 48 years old. Rabbi Yosei said: Eber was so great a prophet that he [preemptively] named his son Peleg ["division"], [aided] by the Holy Spirit. [Eber having foreseen what was to come] as it says "in his days the earth was divided" (Genesis 10, 25).
Traducción: חיים יואל בן אברהם *
Regarding involuntary manslaughter, discussed in 21,13, the penalty of exile to a city of refuge parallels Adam's expulsion from Eden. Adam's sin had been due to the serpent's power to seduce. This had resulted in death being introduced in the universe (Genesis 2,17). When the Torah writes here מכה איש, when a man kills, it means Adam who was the first איש, individual, to cause death. Anyone who causes death is subject to "you are dust and to dust you shall return" (Genesis 3,19). The repetition of the expression מות תמות, in Genesis 2,17, is our clue to transmigration of souls, to the concept that several re-incarnations may be necessary for man to achieve his תכלית, his allotted task on earth. However, the principal meaning of the line was never that death would occur immediately after the sin had been committed. After all, Adam was 930 years old before he died (Genesis 5,5). His sin was comparable to an inadvertently committed act since it had been due to the outright seduction by the serpent. This is the reason a person guilty of involuntary manslaughter only has to be exiled to a city of refuge.
כל ימי חייך, “all the days of your life.” If you were to ask that if the earth only produced thorns and thistles how was Adam able to live on it for 930 years as testified by the Torah? (Genesis 5,5) Besides, had the Torah not warned him that he would die on the day he ate from the tree of knowledge? He was allowed to continue living for a while as part of his excuse had been perfectly logical, namely his argument that he had thought that G-d had given him a wife only for his benefit not as someone who would seduce him into sinning.
The years … which he lived. According to the Sages he should have lived another five years but was taken early so that he would not see Eisav’s moral decline.
THEN WILL I GIVE YOUR RAINS IN THEIR SEASON. He mentioned the matter of rains first [of all the blessings] because if they come in their proper season, the air is pure and good and the springs and rivers are good [clear], and thus it [the rain] is a [prime] cause of physical health, and all produce will increase and be blessed by it, just as He said, and the Land shall yield her produce, and the trees of the field shall yield their fruit. (In Verse 4 before us.) Thus because of this [pure state of the environment] people do not become sick, and none shall miscarry, nor be barren, (Exodus 23:26.) even among their cattle, (See Deuteronomy 7:14.) and they will live out [the full extent of] their days. (See II Samuel 7:12.) For when the material frame [of human beings] is large and healthy, they can continue [in health] as in the days of Adam. (Adam lived nine hundred and thirty years (Genesis 5:5). See Ramban ibid., on Verse 4, (Vol. I pp. 98-99).) Thus this [blessing — the rains in their seasons] is the greatest of all blessings [and therefore it is given first place]. Now He said that the heavens will respond to the earth (See Hosea 2:23.) with rains in their seasons, and the earth shall respond (See ibid., Verse 24.) with its “produce”, which includes vegetation and all moving creatures — cattle, beasts, creeping things and fowl, as well as fish — for the term ha’aretz [“the earth” or “the land,” in and ‘the land’ shall yield her produce] includes the whole of the lower sphere [i.e., everything under the sphere of the moon], just as [in the verses]: In the beginning G-d created the heaven and ‘ha’aretz’ (the earth); (Genesis 1:1. See Ramban ibid., Verse 3 (Vol. I, p. 25) where he discusses this topic fully, and mentions also the verses cited in the following text.) And the heaven and ‘ha’aretz’ (the earth) were finished; (Ibid., 2:1.) and similarly, Praise the Eternal from ‘ha’aretz’ (the earth), ye sea-monsters and all deeps, (Psalms 148:7.) and so also in most verses in Scripture [where this word occurs]. Thus all things created in the lower spheres are “the produce of the earth.”
תשבות. Spelled plene, with the tone sign etnachta. If it were not for the tone sign it would have been spelled תשבת, tishbat, as in verse 34. Similar constructions are found in Genesis 11,28 וימת, or Genesis 39,12 וינס, whereas in Psalms 114,3 the spelling is וינוס, and in Genesis 5,5 it is וימות, all on account of the tone sign etnachta. (or end of verse).
ויבא הפליט AND THERE CAME THE ONE WHO ESCAPED — According to the real meaning this was Og who had escaped from the battle with the Rephaim (see Genesis 5:5) and it is to this that the text refers (Deuteronomy 3:11) “For only Og king of Bashan was left of the remnant of the Rephaim”, and this is what is meant by נשאר “left”, for Amraphel and his allies did not kill him when they smote the Rephaim in Ashteroth Karnaim. So is the statement in the Tanchuma 4:6:25 (Chukat). But according to the Midrash Genesis Rabbah (Genesis Rabbah 42:8) it refers to Og in allusion to him as the only one of the generation of the Flood who escaped that catastrophe, and this is what is meant (Deuteronomy 3:11) “of the remnant of the Rephaim”, for it is said. (Genesis 6:4) “The Nephilim (= Rephaim cf. Genesis Rabbah 26) were in the earth etc.” His intention in telling Abraham that his nephew was captured was that Abraham should wage war against the kings and that he should be killed so that he, himself, might marry Sarah.
Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up (Gen. rabba 14(9), R. Berekhiah and R. Ḥelbo in the name of R. Samuel ben Naḥman. The altar, with definite article, is the altar in the Temple courtyard in Jerusalem which by tradition [Gen. rabba 34(8)] is the altar used by Adam, Noah, and Abraham.) . That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth (Gen. 2:7.) ”, and it is written: “You shall build for me an altar of earth (Ex. 20:24.) .” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years. (Gen. 6:3.) ” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ (Tosephta Ahilut 2:2; Kelim Baba Meṣi‘a 7:1, as legal principle independent of the story of 120 years. Quoted in the Babli, 50b, but there the rabbis derive the decay from the body of the hand, without the fingers.) The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.
All the days that Adam lived were nine hundred and thirty years, and he died.
And he died, and was gathered from the midst of the world.
| וַֽיְחִי־שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־אֱנֽוֹשׁ׃ | 6 R | When Seth had lived 105 years, he begot Enosh. |
ויחי שת חמש שנים ומאת שנה ויולד את אנוש, seeing that the Israelites trace themselves back to שת, he is the only one of Adam’s sons who is mentioned here.
Seth lived one hundred and five years, and he begot Enosh.
Another interpretation (of Gen. 25:1): THEN ABRAHAM TOOK ANOTHER WIFE. This text is related (to Eccl. 11:6): SOW YOUR SEED IN THE MORNING, < AND DO NOT WITHHOLD YOUR HAND IN THE EVENING >, because you do not know which of them {will protect you} [will be made to succeed for you]. (See Tanh., Gen. 5:6; Gen. R. 61:3; Eccl. R. 11:6:1.) If you have learned a lot of Torah in your youth, do not become idle in your old age. Why? (Ibid., cont.:) BECAUSE YOU DO NOT [KNOW WHICH WILL SUCCEED]. R. Joshua says: If a religious obligation presents itself to you in the morning, SOW YOUR SEED. Do not say no. And if [a religious obligation] presents itself to you in the evening, DO NOT WITHHOLD YOUR HAND IN THE EVENING, BECAUSE YOU DO NOT KNOW WHICH of them will endure for you, whether that of the morning, that of the evening, (ibid., cont.): OR WHETHER THEY BOTH [ARE EQUALLY GOOD]. R. Aqiva says: SOW YOUR SEED IN THE MORNING. If you have raised up disciples in your youth, do not become idle in raising others up in your old age. (Yev. 62b.) < There is > a story about R. Aqiva, who had three hundred disciples in his youth, and all of them died. If he had not raised < others > up in his old age, he would not have had a single disciple. But he had applied < Eccl. 11:6 > to himself: SOW YOUR SEED IN THE MORNING < … >.
[(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. R. Joshua of Sikhnin said in the name of R. Levi:] This text is related (to Eccl. 8:4–5): FOR A KING's WORD IS SUPREME…. WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. And so it says (in II Sam. 23:3–4): THE GOD OF ISRAEL HAS SPOKEN; THE ROCK OF ISRAEL HAS SAID TO ME: ONE WHO RULES OVER A PERSON, WHO RULES RIGHTEOUSLY {IN} THE FEAR OF GOD, Who is this? This is the one who rules over his drive. (See above, Gen. 5:6.) And who was this? this was Joseph, the father of {Manasseh} [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? AND IT CAME TO PASS AFTER THESE THINGS THAT HIS MASTER'S WIFE CAST HER EYES UPON JOSEPH…. BUT HE REFUSED…. The Holy One said to him: You did not heed her. By your life I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55): THEN PHARAOH SAID {UNTO} [TO] ALL EGYPT: GO UNTO JOSEPH. It also says (in vs. 40): YOU SHALL BE OVER MY HOUSE, and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6): NOW JOSEPH WAS THE GOVERNOR OVER THE LAND. Because he governed his drive, he became governor over the land. (Gen. 39:2:) AND HE WAS A SUCCESSFUL MAN. It was only necessary to say "righteous man." Why did write SUCCESSFUL MAN? The Holy One said to : You achieved what the first Adam did not achieve. (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) SUCCESSFUL (rt.: TsLH) simply means achievement. Thus it is stated (in II Sam. 19:18): AND THEY CROSSED (rt.: TsLH) THE JORDAN AHEAD OF THE KING. (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One said to him: No sacrifice by an individual overrides the Sabbath; yet By your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation). Ergo (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD. R. Azariah said: The Holy One said to him, to Joseph, you have kept commandment (mitswah) (from Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT COMMIT ADULTERY. So you have fulfilled the Torah before I gave it. No tribe shall come between your two sons. Instead (according to Numb. 7:48) Ephraim on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.
(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’ (Cf. Numb. R. 14:1.) Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command. (yTa‘an. 2:8 (65d); Lev. R. 22:9.) It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things: (yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a.) (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,” (Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26).) the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath. (See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11.) Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive. (See above, Gen. 5:6.) One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace (Lat.: praetorium; Gk.: praitorion.) shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.” (I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive.) Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.” (The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4.) The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.” (yTa’an. 3:12 (or 10) (67a).) (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’” (Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16.) Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’” (Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131.) The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”
Traducción: חיים יואל בן אברהם *
ויולד בן, “he begat a son;” the Torah did not write: “he sired Noach,” as it did in similar situations, i.e. Genesis 5,6; 5,9; Judges 11,1; Chronicles I 1,34, et al. The reason is that Noach warranted an extra verse seeing that the whole human race today exists thanks to him. The entire human race was destroyed during his lifetime; only he, his wife and his children and their wives, having been saved. A different interpretation: Metushelach, Lemech’s father, advised his son not to immediately name him as his contemporaries who were worshipping all kinds of idols, and who would curse and kill people who were monotheists, would try and kill him by telling their idols his name. After Noach had married and had sired a son, his father turned to his father again and was told then to call him Noach, as he had the potential to save all of mankind if they would follow his lifestyle. If not, they would all perish before they could harm him. (Compare Torah sh’leymah item 71 on this verse)
2. MOREOVER, MOSES, after the seventh day was over, ( Since Josephus, in his preface, sect. 4, says, That Moses wrote some things enigmatically, some allegorically, and the rest in plain words; since in his account of the first Chapter of Genesis, and the first three verses of the second, he gives us no hints of any mystery at all; but when he here comes to ver. 4, &c., he says that Moses, after the seventh day was over, began to talk philosophically. It is not very improbable that he understood the rest of the second and the third chapters in some enigmatical, or allegorical, or philosophical sense. The change of the name of God, just at this place, from Elohim to Jehovah Elohim—from God to Lord God—in the Hebrew, Samarian, and Septuagint, does also not a little favour some such change in the narration or construction.) begins to talk philosophically; and concerning the formation of man says thus: That God took dust from the ground, and formed man, and inserted in him a spirit and a soul. ( We may observe here, that Josephus supposed man to be compounded of spirit, soul, and body with St. Paul, 1 Thess. v. 23, and the rest of the ancients: he elsewhere says, also, that the blood of animals was forbidden to be eaten, as having in it soul and spirit. Antiq. b. in., chap, xi., sect. 2.) This man was called Adam, which in the Hebrew tongue signifies one that is red, because he was formed out of red earth, compounded together; for of that kind is virgin and true earth. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, and gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman; whereupon Adam knew her when she was brought to him, and acknowledged that she was made out of himself. Now a woman is called in the Hebrew tongue Issa; but the name of this woman was Eve, which signifies the mother of all living.
Sheis lived a hundred and five years and he had a son, Enosh.
| וַֽיְחִי־שֵׁ֗ת אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אֱנ֔וֹשׁ שֶׁ֣בַע שָׁנִ֔ים וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 7 R | After the birth of Enosh, Seth lived 807 years and begot sons and daughters. |
Seth lived after he begot Enosh eight hundred and seven years; and he begot sons and daughters.
ויקרא לו, He called it אל, the construction is similar to Genesis 20 13: אמרי לי אחי הוא, “say, concerning me, that he is my brother.” The word לו here may be understood as if it had been עלי, “on it,” in other words: he proclaimed the altar as dedicated the G-d Who is the G-d of Israel. This is also how Onkelos translates it. Rashi emphasises that it was not the altar that was called: “the G-d of Israel,” by the nations of the world, but that Yaakov called it by a name that symbolised the special relationship between G-d and Israel on account of all the miracles He had performed for him. It is not so different from when he called the site where he had the dream with the ladder 34 years earlier, Beyt El (Genesis 5,7), after he erected an altar there. We find a similar construction in Judges 6,24 where Gideon built an altar in honour of G-d, and named it: ה' שלום. This is also how we understand the name Moses gave the altar he built after having fought off the Amalekites in Exodus 17,17 which became known as ה' נסי, “the Lord is my Banner.”
ויזכור אלהים AND GOD REMEMBERED— This Divine Name really signifies the God of Strict Justice but it is transformed into Divine Mercy through the prayers of the righteous, whilst the evil practised by wicked people transforms Divine Mercy into Strict Justice, as it is said (Genesis 6:5) “And the Lord ('ה) saw that the wickedness of man was great” and (Genesis 5:7) “And the Lord ('ה) said, “I will blot out etc.”— yet in these passages the Name ('ה) is מדת רחמים, that signifying Divine Mercy (Genesis Rabbah 33:3).
After he had Enosh, Sheis lived eight hundred and seven years, and he had sons and daughters.
| וַיִּֽהְיוּ֙ כׇּל־יְמֵי־שֵׁ֔ת שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ | 8 R | All the days of Seth came to 912 years; then he died. |
All the days that Seth lived were nine hundred and twelve years; and he died. It is unknown if all the sons listed by name in this genealogical record were specifically firstborn offspring. It is possible that the Torah mentions only the first son by name, as his birth divides the father’s life into two periods, before becoming a father and after. There may be other reasons why each son is mentioned by name. In any case, the family line continues through each of these sons until the birth of Noah.
What is written before this passage (Gen. 25:1)? (Gen. 24:62:) NOW ISAAC HAD COME BY WAY OF BEER-LAHAI-ROI. (See Tanh., Gen. 5:8; cf. Gen. R. 60:14; 61:4.) And afterwards < it is written > (in Gen. 25:1): THEN ABRAHAM TOOK A WIFE AGAIN. (This translation of the verse, which is somewhat more literal than the usual English renderings, suggests how Rabbi could interpret it to mean that Abraham had remarried Hagar.) It is simply that when Isaac took Rebekah, Isaac said: Let us go and bring a wife to my father. Hagar and Keturah are the same person < according to > the words of Rabbi, but our masters say he took another wife. What is the logic of Rabbi? Hagar and Keturah are the same person because it is written (in Gen. 24:62): NOW ISAAC HAD COME BY WAY OF BEER-LAHAI-ROI. < Here is a reference to > the same woman about whom it is written (in Gen. 16:14): THEREFORE THE WELL WAS CALLED BEER-LAHAI-ROI. (The context suggests that Beer-lahai-roi might have been where Hagar had settled.)
Traducción: חיים יואל בן אברהם *
אלה תולדות יעקב, יוסף, “these were the descendants of Yaakov: Joseph;” the reason why this has been repeated here is because the Torah had interrupted reporting about Yaakov’s children who had been sired and born while he was with Lavan, Joseph having been the last of those. We find that the Torah employed a similar manner when describing Noach (Genesis 5,8) as siring three sons, interrupting with a description of the sins which led to the deluge, before returning to the subject in Genesis 6,9 with the words: אלה תולדות נח, although we had already known who his children were.
Our sages in Erchin 3 explain the word אדם as meaning that even a baby can be afflicted with the disease related here as babies too qualified for the term אדם. Women too are included as the Torah refers to man and woman combined as אדם in Genesis 5,8.
All the days of Sheis were nine hundred and twelve years, and he died.
And all the days of Sheth were nine hundred and twelve years, and he died.
| וַיְחִ֥י אֱנ֖וֹשׁ תִּשְׁעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־קֵינָֽן׃ | 9 R | When Enosh had lived 90 years, he begot Kenan. |
This is in accordance with what is explained elsewhere regarding the difference between the innerness of Yesod of Zeir Anpin, which is Yosef, and the externality of Yesod, which is the aspect of Noach (See Ma’amarei Admor HaEmtza’ee, Parashat Mikeitz, pg. 292.) who is [also] called “righteous” and “perfect,” (Genesis 5:9) as stated in Zohar. (See Zohar, beginning of Parshat Noach; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225.) )
Enosh lived ninety years, and he begot Kenan. This name, like Cain’s, relates to ownership and acquisition [ kinyan ].
Our masters have said in the name of R. [Hanina] (Huna) the father of R. Aha, “The adulterer and adulteress transgress the Ten Commandments.” (Numb. R. 9:12.) [They] said to [him], “In the case of nine, we concede [his transgressing them].” How is this? In the case of (Exod. 20:2 = Deut. 5:6:) “I [am the Lord your God],” because anyone who commits adultery with the wife of his acquaintance is, as it were, denying the Holy One, blessed be He. It is so stated (in Jer. 5:8, 12), “They have denied the Lord and said, ‘He does not exist.’” (Exod. 20:5 = Deut. 5:7:) [“You shall have no other Gods”], since it is written of Him (in Exod. 20:5 = Deut. 5:9), “for [I] the Lord your God am a jealous God.” Also it is stated two times concerning the adulteress (in Numb. 5:14), “If the spirit of jealousy came over him, and he is jealous of his wife.” But why two times? Because it (i.e., the meal offering of the next verse) (So Rashi on Numb. 5:15.) excites jealousy for the Holy One, blessed be He, and for her husband, as stated (in Numb. 5:15), “for it is a meal offering of jealousies.” Thus it is a case of two jealousies. (Exod. 20:7 = Deut. 5:11:) “You shall not take the name of the Lord your God [in vain].” [One breaks this commandment] because he commits adultery and swears in vain that he has not done so. (Exod. 20:12 = Deut. 5:16:) “Honor your father.” When one commits adultery with the adulteress, she becomes pregnant from him. Then she says to her husband, “I am pregnant from you.” When the fetus is grown, it honors her husband, [since it] thinks that he is its father. Moreover, [the grown child] passes through the market and hits the adulterer, since he thinks that he is not his father. (Exod. 20:13 = Deut. 5:17:) “You shall not murder.” The adulterer goes in on condition that, if he is caught, he will kill or be killed. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not commit adultery.” Obviously [this commandment is broken], because he is committing adultery. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not steal.” [This commandment is broken] because he is stealing his neighbor's source (i.e., his wife's womb), and so it says (in Prov. 9:17), “Stolen waters are sweet […].” (Exod. 20:13, cont. // Deut. 5:17, cont.:) “You shall not bear [false witness] against your neighbor.” [The commandment is broken] in that [the adulteress] bears false witness [to her husband] and says, “I am pregnant from you.” (Exod. 20:14; cf. Deut. 5:18:) “You shall not covet your neighbor's house, and you shall not covet your neighbor's wife […].” [The commandment is broken] because whoever covets his friend's wife and commits adultery with her, covets everything that belongs to his friend. (Cf. Lev. R. 23:12.) How? When the husband comes to depart from the world, he thinks that this son is his and writes him a will (Gk.: diatheke.) of all his assets. So he bequeaths to him whatever he has without knowing that he is not his son. It turns out that the adulterer covets whatever belongs to his friend. They said to R. Hanina, “Here we have told you nine [commandments]. In regard to] (Exod. 20:8; cf. Deut. 5:12:) ‘Remember [the Sabbath (day)],’ how does he transgress against it?” He said to them, “I will tell you: Sometimes when a priest has a priestly wife, and a [lay] Israelite adulterer has sexual intercourse with her, such that she bears [a child] from him, they consider him (i.e., the child) to be the son of a priest. Then when the baby goes on to minister in the Temple, arrange wood, and sacrifice on the Sabbath, he is found to be profaning the Sabbath. Hence the Ten Commandments are violated by the adulteress with the adulterer. Solomon also has said concerning her (in Eccl. 7:26), “And I find [the woman] more bitter than death, [(the woman) who has snares and nets (in her heart)].” What is the meaning of “snares (rt.: tswd)?” She lies in wait (rt.: tswd) in this world and for the world to come. (The inference is from the fact that SNARES is plural and implies a minimum of two.) And “nets?” The net catches [prey] in the water but does not catch [any] on dry land. The woman, however, catches [her prey] in the sea and on the dry land. (Eccl. R. 7:26:3.) (Eccl. 7:26:) “And I find [the woman] more bitter than death.” Not to be loud, arrogant of gait, or bawdy in laughter: This is the way of the daughters of Israel. But if [a woman] was bawdy in the presence of one of them, one would warn her on the evidence of two [witnesses] and say to her, “Why should you be laughing with so and so? Why should you be speaking with him?” If she has [merely] spoken [with him] up to now, she is allowed into her house and may eat the terumah. [If] she has entered with him in secret and lingered to be defiled, she is forbidden her house and eating the terumah.
Behold, thou art fair; that is, in the performing the deeds of your fathers. Behold, thou art fair implies in your home, and behold, thou art fair in the field. In your home alludes to the house that has a mezuzah upon it; And thou shalt write them upon the doorposts of thy house (Deut. 11:20). In the field refers to the field that contains the heave-offerings, tithes, gleanings, the poor man’s sheaves, and the corners left for the needy. Behold, thou art fair in thy house refers to the roof of your house, as is said: When thou buildest a new house, then thou shalt make a parapet for thy roof (Deut. 22:8) Behold, thou art fair in this world; behold, thou art fair in the world-to-come.
Traducción: חיים יואל בן אברהם *
Enosh lived ninety years and he had a son, Keinan.
And Enosh lived ninety years, and begat Kenan.
| וַיְחִ֣י אֱנ֗וֹשׁ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־קֵינָ֔ן חֲמֵ֤שׁ עֶשְׂרֵה֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 10 R | After the birth of Kenan, Enosh lived 815 years and begot sons and daughters. |
Enosh lived after he begot Kenan eight hundred and fifteen years; and he begot sons and daughters.
God speaks to Cain: “The bloods of your brother cry out to Me” (Gen. 4:10, literally translated). The Sages comment on this: “It does not say: the blood of your brother, but ‘the bloods’ — his blood and the blood of his descendants… This teaches you that every individual who destroys a human life will have his action adjudged as if he had destroyed an entire world.” This too is an aggadah — but one of the most sophisticated aggadot, an Aggadic high point. And now the source itself must be looked up. It is to be found in Sanhedrin (37a): “How are the witnesses in a capital case threatened? They are led in and threatened (by the following words): Perhaps you are saying this as conjecture, or as hearsay, or (you know it) from the mouth of other witnesses … or perhaps you do not know that we will later subject you to investigation and questioning. You should know that in capital cases things are different from financial cases; in financial cases compensation can be made and expiation achieved, whereas in capital cases the blood (of the person who is executed) and the blood of his (possible) descendants adhere until the end of the world; for this too is how we find things with Cain, who slew his brother, as it says: ‘The bloods of your brother cry out…’, it does not say: the blood of your brother, but: the bloods of your brother, his blood and the blood of his (possible) descendants.”
על הפגרים UPON THE CARCASSES i.e. the pieces of the carcasses. — The word הפגרים we should translate in the Targum by פגל) פגליא being the same as פגר); since, however, people were familiar with the Targum’s translation of the words איש בתרו (in Genesis 5:10) ‘‘each piece” by פלגיא (the halves), the word פגליא here was mistakenly changed by them into פלגיא and so they gave the Targum of פגרים (carcasses) by פלגיא (halves). But whoever renders it thus in the Targum is wrong for there is no comparison (similarity in meaning) between בתרים and פגרים; for the Targum of בתרים is פלגיא (“parts”, from פלג “to divide”,) whilst the Targum of פגרים is פגליא, which has the sense of פגול, something; abhorrent, as (Leviticus 7:18) פגול הוא “it shall be an abhorred thing”, similar in sense to פגר a carcass.
After he had Keinan, Enosh lived eight hundred and fifteen years, and he had sons and daughters.
And Enosh lived after he had begotten Kenan eight hundred and fifteen years, and begat sons and daughters.
| וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י אֱנ֔וֹשׁ חָמֵ֣שׁ שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ | 11 R | All the days of Enosh came to 905 years; then he died. |
All the days of Enosh were nine hundred and five years; and he died.
Traducción: חיים יואל בן אברהם *
All the days of Enosh were nine hundred and five years, and he died.
And all the days of Enosh were nine hundred and five years; and he died.
| וַיְחִ֥י קֵינָ֖ן שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מַֽהֲלַלְאֵֽל׃ | 12 R | When Kenan had lived 70 years, he begot Mahalalel. |
Kenan lived seventy years, and he begot Mahalalel.
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
Thus you learn that even the dead are aware of the Sabbath day. R. Joshua the son of Hanina declared: The Holy One, blessed be He, said to Israel: “Keep the Sabbath, for it is equal to the entire law.” About the Sabbath, it is written: Keep the Sabbath day (Deut. 5:12), and concerning the law it states: Ye shall diligently keep the commandments (ibid. 6:17). The Sabbath was given through Moses: See that the Lord hath given you the Sabbath (Exod. 16:29), and similarly, the law was given through Moses.
Traducción: חיים יואל בן אברהם *
לְעֹ֘שֵׂ֤ה נִפְלָא֣וֹת גְּדֹל֣וֹת לְבַדּ֑וֹ “Who alone works great marvels” (Ps. 136:4) This was the generation of Kenan. (Gen 5:12) In the D”H (D”H is most likely Divrei Hayamim, the book of Chronicles, though I am uncertain about this. Chronicles lists the genealogy of the generations but says nothing more about the individuals who are listed,) it states that Ada and Tzilah, the wives of Lamekh, (See Rashi on Genesis 4:16 - it was the custom of that generation to take two wives, one for bearing children and the other for pleasure…. See Bereshit Rabbah 23:2) were the daughters of Kenan. In Lamekh’s generation men began giving their wives a sterility potion so that they wouldn’t get pregnant and so their beauty would not be diminished. Rashi gives a reason for the names Ada and Tzilah. Tzilah was so called because she sat in the shadow of an adorned house like a bride while Ada was wrapped in a cloak like a mourner who was about to give birth. It is well known that the Holy one does not give the key to childbirth over to human beings. (See BT Ta’anit 2a, Though Rabbi Foa lists the reference to the first chapter of Rosh Hashanah.) Even though Tzilah was barren because of the infertility potion which Lamekh gave her, still she gave birth to a child. That is why it states, “As for Zillah, she gave birth….” (Gen 4:22) even though she was incapable. With regard to this Scripture states, “Who alone works great marvels” (Ps. 136:4) for God visits the barren.
את הימים means THE MULES — He crossed an ass and a mare, the offspring being a mule. Being himself the offspring of an unnatural union he reared such in the animal world (Pesachim 54a). Why are they called ימים (which may signify “dreaded beings”)? Because the fear of them lies upon people; for R. Hanina said, “No-one has ever consulted me about an injury caused by a white mule and has recovered (וחיה literally, lived)”. “But do we not see that such a person has recovered (lived)? But you should not read וחיה “and he lived”, but וחיתה “and it (the wound) healed up” — for such a wound never heals up (Chullin 7b). From “But do we not see" is to be found in an old text of Rashi. It would have been unnecessary to write the genealogy of the Horites had it not been that it wishes to mention Timna, thereby showing in what importance Abraham was held, as I have explained above (Genesis 5:12).
Keinan lived seventy years and he had a son, Mahalaleil.
And Kenan lived seventy years and begat Mahalalel.
| וַיְחִ֣י קֵינָ֗ן אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מַֽהֲלַלְאֵ֔ל אַרְבָּעִ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 13 R | After the birth of Mahalalel, Kenan lived 840 years and begot sons and daughters. |
Kenan lived after he begot Mahalalel eight hundred and forty years; and he begot sons and daughters.
ויסגור ה' בעדו AND THE LORD SHUT HIM IN — He protected him so that they could not smash up the Ark (cf. 5:13): He surrounded the Ark (thus enclosing it סגר) with bears and lions which killed some of them (Genesis Rabbah 32:8). But the literal meaning of the text is: He shut the door in front of him against the waters. Similarly, wherever בעד occurs in the Scriptures it means כנגד in front of. E. g., (20:18) “The lord had made a closure in front of (בעד) every womb”; (2 Kings 4:4) “Close the door in front of thyself (בעדך) and in front of (ובעד) thy sons”; (Job 2:4) ‘‘skin in front of (as a protection for) (בעד) skin”; (Psalms 3:4) “a shield in front of me ובעדי”: (1 Samuel 12:19) “Pray (בעד) thy servants” which means כנגד in front of (i. e. on behalf of, as a protection for) thy servants.
בעשירי וגו' נראו ראשי ההרים IN THE TENTH MONTH … WERE THE TOPS OF THE MOUNTAINS SEEN —This was Ab which is the tenth from Marcheshvan when the rain began. If, however, you say that it means Elul, the tenth month from Kislev in which the rain stopped, just as you said (see Rashi on verse 4) that “in the seventh month” means Sivan which was the seventh month after the rain stopped, then I reply that it is impossible to argue so. For you must needs admit that the “seventh” month when the Ark rested can only be counted from the time when the rain stopped, since the 40 days during which the rain fell and the 150 days during which the waters prevailed did not terminate until the first day of Sivan, and if you say that it means the seventh after the rain began to fall, this would not be Sivan. The “tenth month”, however, when the tops of the mountains became visible cannot possibly be counted except from the time the rain began to fall, for if you say that it must be calculated from the time when it stopped, which would be Elul, you would not then find that “in the first month, on the first day of the month the waters dried up from off the earth” (Genesis 8:13). For it was only at the end of 40 days after the tops of the mountains were visible that he sent forth the raven (Genesis 8:6), and he waited periods amounting altogether to 21 days during which he was sending forth the dove, making altogether 60 days from when the tops of the mountains became visible until when the face of the earth became dry; if, therefore, you say that it was in Elul that they were seen, it would follow that the earth became dry in Marcheshvan (60 days after Elul). But it (Scripture) calls it (the month when the waters were dried up; Genesis 5:13) the first month, and that can only be Tishri which is the first month reckoning according to the creation of the world — or according to R. Joshua, it would be Nisan (Genesis Rabbah 30:6).
After he had Mahalaleil, Keinan lived eight hundred and forty years, and he had sons and daughters.
And Kenan lived after he had begotten Mahalalel eight hundred and forty years, and begat sons and daughters.
| וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י קֵינָ֔ן עֶ֣שֶׂר שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ | 14 R | All the days of Kenan came to 910 years; then he died. |
All the days of Kenan were nine hundred and ten years; and he died.
14. The Rabbi: Whosoever prophesied did so either in the [Holy] Land, or concerning it, viz. Abraham in order to reach it, Ezekiel and Daniel on account of it. The two latter had lived during the time of the first Temple, had seen the Shekhinah, through the influence of which each one who was duly prepared became of the elect, and able to prophesy. Adam lived and died in the land. Tradition tells us that in the cave [of Machpelāh] were buried the four pairs: Adam and Eve, Abraham and Sarah, Isaac and Rebeccah, Jacob and Leah. This is the land which bore the name 'before the Lord,' and of which it is stated that 'the eyes of the Lord thy God are always upon it' (Deuteronomy 11:12). It was also the first object of jealousy and envy between Cain and Abel, when they desired to know which of them would be Adam's successor, and heir to his essence and intrinsic perfection; to inherit the land, and to stand in connexion with the divine influence, whilst the other would be a nonentity. Then Abel was killed by Cain, and the realm was without an heir. It is stated that 'Cain' went out of the presence of Lord (Genesis 4:16), which means that he left the land, saying: 'Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid' (Genesis 5:14). In the same way is it said: 'But Jonah rose up to flee unto Tarshish from the presence of the Lord' (Jonah 1:3), but he only fled from the place of prophecy. God, however, brought him back there out of the belly of the fish, and appointed him prophet in the land. When Seth was born he was like Adam, as it is said: 'He begat in his own likeness, after his image' (Genesis 5:3), and took Abel's place, as it is said: For God has appointed me another seed, instead of Abel, whom Cain slew (Genesis 4:25). He merited the title: 'Son of God,' like Adam, and he had a claim on the land, which is the next step to paradise. The land was then the object of jealousy between Isaac and Ishmael, till the latter was rejected as worthless, although it was said concerning him: 'Behold, I have blessed him, and will multiply him exceedingly' (Genesis 17:20) in worldly prosperity; but immediately after it is said: 'My covenant will I establish with Isaac' (Genesis 17:21), which refers to his connexion with the divine influence and happiness in the world to come. Neither Ishmael nor Esau could boast of a covenant, although they were otherwise prosperous. Jealousy arose between Jacob and Esau for the birthright and blessing, but Esau was rejected in favour of Jacob, in spite of his strength and the latter's weakness. Jeremiah's prophecy concerning Egypt was uttered in Egypt itself. This was also the case with Moses, Aaron and Miriam. Sinai and Parān are reckoned as belonging to Palestine, because they are on this side of the Red Sea, as it is said: 'And I will set thy bounds from the Red Sea, even unto the sea of the Philistines, and from the desert unto the river' (Exodus 23:31). The 'desert' is that of Parūn, 'that great and terrible wilderness' (Deuteronomy 1:19), being the southern border. 'The fourth river is Euphrates' (Genesis 2:14), designates the northern border, where there were the altars of the Patriarchs, who were answered by fire from heaven and the divine light. The 'binding' of Isaac took place on a desolate mountain, viz. Moriah. Not till the days of David, when it was inhabited, was the secret revealed that it was the place specially prepared for the Shekhinah. Araunah, the Jebusite, tilled his land there. Thus it is said: 'And Abraham called the name of the place, The Lord shall see, as it is said to this day, in the mount of the Lord it shall be seen' (Genesis 22:14). In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17). Prior to this it is said: 'And he lighted upon a certain place' (Genesis 28:11), viz. the chosen one. Was not Abraham also, and after having been greatly exalted, brought into contact with the divine influence, and made the heart of this essence, removed from his country to the place in which his perfection should become complete? Thus the agriculturer finds the root of a good tree in a desert place. He transplants it into properly tilled ground, to improve it and make it grow; to change it from a wild root into a cultivated one, from one which bore fruit by chance only to one which produced a luxuriant crop. In the same way the gift of prophecy was retained among Abraham's descendants in Palestine, the property of many as long as they remained in the land, and fulfilled the required conditions, viz. purity, worship, and sacrifices, and, above all, the reverence of the Shekhinah. For the divine influence, one might say, singles out him who appears worthy of being connected with it, such as prophets and pious men, and is their God. Reason chooses those whose natural gifts are perfect, viz. Philosophers and those whose souls and character are so harmonious that it can find its dwelling among them. The spirit of life, pure and simple, is to be found in beings which are endowed with ordinary primary faculties, and particularly adapted to higher vitality--viz. animals. Finally, organic life finds its habitat in a mixture of harmonious elements, and produces--plant.
Traducción: חיים יואל בן אברהם *
(The answer to the problem is) let us suppose that we can compare this to one who dreams of such a matter when he is asleep, something that happens to us and to others constantly, as happened at the smiting of the men of Gibeah. (77. This refers to the episode recounted in Judg. 19–20, which bears several close similarities to the story of the angels in Sodom. In Ṭirat Kesef (MK I 94) he notes this similarity, saying that one should not be surprised at the behavior of the Sodomites, for “the people of Gibeah, who were Israelites, also did this.”) (So too Lot) having dreamt this at the outset of the night, arose from his sleep and when awake went out to his sons-in-law to tell them what had transpired. (78. Accordingly, the prophetic dream concluded when Lot awoke, and they proceeded to leave the city.) In any case, He who gave the Torah wrote that Lot was spurred by his thoughts at sunrise, to leave there when awake, (79. While Kimḥi generally accepts Maimonides’ contention that prophetic experiences occur in visions (cf. his comments to Gen. 15), in the present chapter he is of the opinion that there were angels who assumed human form and visited Lot in Sodom. Kaspi, however, is more consistent in the episode at hand, in asserting that there were no angels in human form.) as it concludes, “the sun was risen upon the earth when Lot came unto Zoar.” (80. Gen. 19:23.) This happened after he had seen this entire event, part of which had occurred when he was awake. This was similar to the Lord’s command to Noah, “Make thee an ark of gopher-wood,” (81. Gen. 5:14.) which was spoken in a dream and fulfilled when awake. (82. The idea that a prophet, once he is awake, fulfills the directives that were communicated in a vision is taken up below, chap. XXII.) He who gave the Torah wrote this in such a manner, so as to teach and inform us.
All the days of Keinan were nine hundred and ten years, and he died.
And all the days of Kenan were nine hundred and ten years; and he died.
| וַיְחִ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֥שׁ שָׁנִ֖ים וְשִׁשִּׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־יָֽרֶד׃ | 15 R | When Mahalalel had lived 65 years, he begot Jared. |
Mahalalel lived sixty-five years, and he begot Yered.
Traducción: חיים יואל בן אברהם *
Mahalaleil lived sixty-five years and he had a son, Yered.
And Mahalalel lived sixty-five years, and begat Jared.
| וַיְחִ֣י מַֽהֲלַלְאֵ֗ל אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־יֶ֔רֶד שְׁלֹשִׁ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 16 R | After the birth of Jared, Mahalalel lived 830 years and begot sons and daughters. |
Mahalalel lived after he begot Yered eight hundred and thirty years; and he begot sons and daughters.
After he had Yered, Mahalaleil lived eight hundred and thirty years, and he had sons and daughters.
And Mahalalel lived after he had begotten Jared eight hundred and thirty years, and begat sons and daughters.
| וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מַהֲלַלְאֵ֔ל חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ | 17 R | All the days of Mahalalel came to 895 years; then he died. |
All the days of Mahalalel were eight hundred and ninety-five years; and he died.
Traducción: חיים יואל בן אברהם *
All the days of Mahalaleil were eight hundred and ninety-five years, and he died.
And all the days of Mahalalel were eight hundred and ninety-five years; and he died.
| וַֽיְחִי־יֶ֕רֶד שְׁתַּ֧יִם וְשִׁשִּׁ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־חֲנֽוֹךְ׃ | 18 R | When Jared had lived 162 years, he begot Enoch. |
ויולד את חנוך, “he begat Chanoch.” This was the seventh generation, a number that was predestined for holiness and sanctity. David is also mentioned as having been the seventh son of his father Yishai, although that had been obvious from the way Samuel had been looking for the man to replace King Shaul. (Chronicles I 2,15) The number “seven” is special in the seven “heavens,” the seven deserts the Jewish people traversed, i.e. the desert of Sinai, in the seven seas, i.e. Lake Tiberias. [The subject has been expanded upon in Pirkey de Rabbi Eliezer, chapter 18. Ed.] The seventh universe (which according to our tradition, will be the last and perfect universe), as well as the seventh day of Creation, are all examples of the significance of the number “seven.”
Yered lived one hundred and sixty-two years, and he begot Hanokh.
"And Jared lived." And why was his name Jared? In his days, the angels came down from the heavens and were teaching humanity how to serve the Holy One.
Traducción: חיים יואל בן אברהם *
Yered lived one hundred and sixty-two years and he had a son, Chanoch.
And Jared lived a hundred and sixty-two years, and begat Hanok.
| וַֽיְחִי־יֶ֗רֶד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־חֲנ֔וֹךְ שְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 19 R | After the birth of Enoch, Jared lived 800 years and begot sons and daughters. |
Yered lived after he begot Hanokh eight hundred years; and he begot sons and daughters.
R. Joshua ben Levi said: When the Holy One, blessed be He, said to Adam (Gen. 3:18), ‘Thorns and also thistles shall it bring forth for you,’ tears flowed from his eyes, and he pleaded before Him, ‘Sovereign of the Universe! Shall I and my ass eat out of the same crib?’ But as soon as He said to him (Gen. 5:19), ‘By the sweat of your face shall you eat bread,’ his mind was set at rest. Pesachim 118b
And the earth brought forth grass, etc. according to its species: In Tractate Chullin 60a, it interprets midrashically, "that the grasses raised an a fortiori argument (kal ve'chomer) about themselves, etc., [and] the minister of the world opened and said, 'may the honor of God be forever.'" And it is difficult according to the opinion that holds that Chanoch is [the same as] Metatron and that Metatron is [the same as] the minister of the world, since behold, at that time, Chanoch had not yet been created. And some explain, that there were [actually] two ministers of the world [and that here it is the other one, not Chanoch]. And we can also answer that [the understanding that the minister of the world reacted to the grasses here] is not like the opinion that holds that Chanoch is Metatron. And nonetheless, even according to [that opinion,] we can say, that it is true that [Chanoch] was not created, but his soul or 'constellation' was nonetheless created, [and] it said [what it did] about this verse; as we find (Avodah Zarah 5a) concerning 'the Book of the Generations (descendants) of man,' that we interpret midrashically, that [the mention of such a book in Genesis 5:1] teaches that the Holy One, blessed be He, showed [Adam] each generation and its wise men - even though those generations were not [yet] created, nonetheless, He showed him their souls and their 'constellations.'
After he had Chanoch, Yered lived eight hundred years and he had sons and daughters.
And Jared lived after he had begotten Hanok eight hundred years, and begat sons and daughters.
| וַיִּֽהְיוּ֙ כׇּל־יְמֵי־יֶ֔רֶד שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ | 20 R | All the days of Jared came to 962 years; then he died. |
All the days of Yered were nine hundred and sixty-two years; and he died.
Traducción: חיים יואל בן אברהם *
All the days of Yered were nine hundred sixty-two years, and he died.
And all the days of Jared were nine hundred and sixty-two years; and he died.
| וַיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח׃ | 21 R | When Enoch had lived 65 years, he begot Methuselah. |
Hanokh lived sixty-five years, and he begot Methuselah.
(Deut. 14:22:) YOU SHALL SURELY TITHE . Moses said: Sovereign of the World, does it follow from here that one takes out a tithe? The Holy One said to him (in Job 8:8, 10): SO PLEASE ASK A FORMER GENERATION, AND CONFIRM THE RESEARCH OF THEIR ANCESTORS…. WILL THEY NOT INSTRUCT YOU AND TELL YOU….? How so? (I Chron. 1:1:) ADAM, SETH, ENOSH. From Adam up to Noah there are ten generations, (I.e., Adam, 2. Seth, 3. Enosh, 4. Kenan, 5. Mahalalel, 6. Jared, 7. Enoch, 8. Methuselah, 9. Lamech, and 10. Noah. See Tanh., Gen. 9:1; TDER (16), p. 80 (Friedmann).) and I took the tenth. (Probably Noah (Gen. 6:9), but possibly Enoch (Gen. 5:21). See PRK 23:10.) From Noah to Abraham there are ten generations, (I.e., 1. Noah, 2. Arpachshad, 3. Shelah, 4. Eber, 5. Peleg, 6. Reu, 7. Serug, 8. Nahor, 9. Terah, 10. Abraham.) and I took the tenth, which was Abraham. So it is therefore written (in Job 8:10): WILL THEY NOT INSTRUCT YOU AND TELL YOU to take out one tenth? (Deut. 15:20:) YEAR BY YEAR. If you have taken out a tithe during a given year, you gain merit for another year. R. Abba bar Kahana said: The importance of tithes is throughout all the Torah (in the Law, in the Prophets, and in the Writings). It is written (in Deut. 6:16): DO NOT PUT THE LORD YOUR GOD TO THE TEST . (So the midrash understands this verse. Since Deut. 6:16 refers to an incident at Massah (MSH) in Exod. 17:1–7, biblical translations render the bracketed clause to mean, AS YOU PUT HIM TO THE TEST AT MASSAH. Exod. 17:1–7 also explains in vs. 7 that MASSAH means “test.” The midrash, however, either revowels MSH as MISSAH, a word which means “tribute,” “contribution,” or “quota,” in this case the tithe, or perhaps understands the name as a form of mas, which had come to mean “tax.”) Also in reference to tithes it is written (in Mal. 3:10): [BRING ALL THE TITHE ]. SO PLEASE TEST ME IN THIS, . And who tested the tithes? The generation of Hezekiah, as stated (in II Chron. 31:9–10): THEN HEZEKIAH {THE KING} QUESTIONED ABOUT THE HEAPS (of produce). SO THE CHIEF PRIEST AZARIAH OF THE HOUSE OF ZADOK SPOKE [UNTO HIM] WE HAVE EATEN {AND HAVE DRUNK} [AND HAVE BEEN SATISFIED], WHILE LEAVING OVER . Why? (Ibid., cont.:) BECAUSE THE LORD HAS BLESSED HIS PEOPLE. The Holy One said: In this world I have blessed one generation, but hereafter in the world to come, I am blessing Israel, as stated (in Jer. 31:22 [23]): AGAIN THEY SHALL SAY THIS THING {ON THE MOUNTAIN OF THE LORD, IN JERUSALEM, AND IN ALL THE CITIES OF JUDAH} [IN THE LAND OF JUDAH AND ITS CITIES, WHEN I RESTORE THEM AS BEFORE]: MAY THE LORD BLESS YOU, O HABITATION OF {RIGHTEOUS HOLINESS} [RIGHTEOUSNESS], O HOLY MOUNTAIN.
Traducción: חיים יואל בן אברהם *
ויאמר עשו בלבו, “Esau said to himself, etc.” Our sages in Bereshit Rabbah 67,8 used this phrase to remind us that the wicked are always “prisoners” of the dictates of their hearts, whereas the righteous are in full control of their hearts. We have a number of verses speaking of wicked people in which the Bible uses the same expression. Examples are: Psalms 14,1: “Naval said in his heart,” (to himself), Jerobam said to himself (Kings I 12,26) et al. The word בלבו must be contrasted with the expression אל לבו, “to his heart,” as distinct from “in his heart.” When you speak “to your heart,” you are the boss. When a voice speaks “in your heart,” the heart is the boss. This why we find in Samuel I 1,13 where Chanah is praying that the wording used to describe this is וחנה היא מדברת אל לבה, “and Chanah, she was speaking to her heart.” When G’d is reported as speaking to Himself in Genesis 5,21 the wording used is also ויאמר ה’ אל לבו.
Chanoch lived sixty-five years and he had a son, Mesushelach.
And Hanok lived sixty-five years, and begat Methushelach.
| וַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הָֽאֱלֹהִ֗ים אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 22 R | After the birth of Methuselah, Enoch walked with God 300 years; and he begot sons and daughters. |
ENOCH. Son of Jared. Scripture says about Enoch, And Enoch walked with God. The meaning of this is the same as the meaning of After the Lord your God shall ye walk (Deut. 13:5). (Live righteously. Similarly Enoch lived righteously.) The same thing is stated concerning Noah, namely, Noah walked with God (Gen. 6:9). Others say that Noah walked with God means he trained himself to walk with God. (Walked (hithal’ekh) is in the hitpa’el. The latter is a reflexive; thus hithal’ekh means he made himself walk; i.e., he trained himself to walk. These commentaries say the same with regard to Enoch (I.E.’s fragmentary commentary on Genesis).)
Chanoch walked with Elokim. That is, he emulated His ways by performing acts of lovingkindness and issuing rebuke.
Hanokh walked with God after he begot Methuselah three hundred years; and he begot sons and daughters. The concept of walking with God appears throughout the Bible, and denotes a close relationship with God. Hanokh was close to God and was occupied with His worship. Hanokh was possibly a prophet or an exceedingly righteous man.
After many years passed, there arose people (false prophets - Note Hilchot Yesodei Torah 9:5, which states that anyone who states that God told him in a prophetic vision to worship idols should automatically be considered a false prophet. See also the Guide for the Perplexed (Vol. II, Chapter 36) where the Rambam describes how people can be overcome by their powers of imagination to the extent that they - as do others who see them in such a trance - think of themselves as prophets, although, in fact, they received no Divine influence.) - false prophets - who told [their nations] that God had commanded them to say: (Thus, this represents a second stage in the spread of idol worship. At first - as explained in Halachah 1 - star worship was not institutionalized, but was practiced by individuals because of their mistaken conceptions. The second phase involved the development of religious institutions and set modes of worship. The leaders, however, still recognized God and attributed the instructions to worship the stars to Him. In the third stage - as the latter portion of this halachah states - people would worship the stars and idols without any awareness of God.) Serve this star (or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it. - See the Rambam's Commentary on the Mishnah (Avodah Zarah 4:7) and his statements in Chapter 11, Halachah 16, where he explains that idol worship was instituted by the leaders of the nations to unite the people of a particular land, give them a sense of national identity, and establish a hierarchy of leaders.) - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it. He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. (With these statements, the Rambam explains how people began to worship statues and idols. Since the star was far away and could not be perceived as more than a twinkling dot in the sky, the people wanted a more tangible image which they could relate to. The "prophets" obliged and devised forms for statues to serve as talismans to bring down influence from these stars.) In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills. (Note Deuteronomy 12:2, which commands the Jews to destroy "all the places where the nations... would worship their gods, on the high mountains, on the hills, or under any luxuriant tree." Note the Guide for the Perplexed, Vol. III, Chapter 45, where the Rambam mentions the gentile practice of building temples on hills and mountaintops.) People would gather together and bow down to them (the images) and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this. (At this stage, their service was clearly self-oriented. They wanted to derive benefit or prevent harm to themselves through this service.) Subsequently, other deceivers arose and declared that a specific star, sphere, or angel (See Hilchot Yesodei HaTorah, Chapter 2, for a description of the angels.) had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this. (This represented a further descent. Rather than prophesy in the name of God, these imposters would speak in the names of the idols themselves. (See also Chapter 5, Halachot 6-7.)) Thus, these practices spread throughout the world. People would serve images with strange practices (one more distorted than the other - Note Chapter 3, Halachah 2, which describes the service of Ba'al Pe'or. The people would defecate before the idol as an act of worship.) - one more distorted than the other - offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. (It is not clear at which point in the history of the world this change took place. The period between Enosh's birth and Abraham's lasted slightly more than one thousand years, with the flood taking place approximately 750 years after Enosh's birth.) Thus, all the common people, the women, and the children would know (Note the Rambam's Commentary on the Mishnah (Chulin 1:1), where he also differentiates between the people who believe in the spiritual service intended to draw down spiritual energy from these celestial bodies and practice it, and the common people who worship the idols blindly, on faith.) only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore. (i.e., they conceived of the images as gods. Such worship represented more than a mere conceptual error. Six of the seven mitzvot commanded to Noach and his descendants were also given to Adam, the first man. Among them was the prohibition against serving other gods (Hilchot Melachim 9:1). Thus, by worshiping these images, they were breaking an explicit Divine commandment.) The wise men among them would (not worship the images as gods in their own right, but they would) think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock (the true God) was not recognized or known by anyone in the world, with the exception of a [few] individuals: (Our Sages speak critically of these individuals, who were themselves righteous, but did nothing to influence the people around them. for example - See also the Guide for the Perplexed, Vol. II, Chapter 39, where the Rambam cites these individuals as prophets. Chanoch - Note Genesis 5:22: "And Chanoch walked with God." Metushelach - Though his righteousness is not mentioned explicitly in the Torah, it is mentioned by our Sages in a number of places - e.g., Yalkut Shimeoni, Bereshit 42, which states: "Metushelach was a completely righteous man." Noach - See Genesis 6:9: "And Noach was a righteous man, perfect in his generation." Shem - Noach's second son. and Ever. - Shem and Ever are frequently mentioned by our Rabbis as righteous sages. See Bereishit Rabbah 63:6, which explains that when Rivkah went "to seek out God" (Genesis 25:22 , she went to the house of study of Shem and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born. - Abraham was born in the year 1948 (1812 B.C.E.).) for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born.
And know that because the body is the “robe” of the soul, for as King Solomon (peace be upon him) spoke about the topic of the resurrection of the dead when he said: “I had taken off my robe; How shall I wear it again?” (SS 5:3.) he revealed to us explicitly that the soul will be clothed in the same robe. But he said, “How shall I wear it again?” – it is impossible for this to occur in nature, but rather only by a complete, marvelous, profound miracle shall I go back and wear it again after it has been stripped off. And he said this out of astonishment, not out of doubt – God forbid! “I had bathed my feet” (Ibid.) – that is to say, after I have bathed my feet, how is it possible for me to step back in the same muck!? It is better for me to stay on this level than to go back there. (I.e., to stay in the world of souls – as only a soul, rather than return to the body, in the world of the resurrection (Chavel).) All this comes from astonishment, but “inasmuch the king’s command is authoritative,” (Eccl 8:4.) because he promised us this in the Torah that the soul will return to the body at the resurrection of the dead, in order to receive its reward or punishment, according to the judgment coming to it. The explanation of this topic about the matter of the resurrection of the dead I shall complete for you in this Gate. Dig after it, pursue it, and get it!
And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season” (Lev 26:4.) and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav (This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.) ] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter” (Prov 30:33.) – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah. (Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.”) And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!” (M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.”) You will find in the matter of Enoch that “And Enoch walked with God” (Gen 5:24: va-yithalakh Hanokh et ha-elohim.) And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.” (Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH.) Enoch was a “righteous man who rules in the fear of God,” (2 Samuel 23:3.) as it is said, “for God took him,” (Gen 5:24.) – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you, (Lev 26:9.) ” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,” (Ps 30:6.) and thus it is also written there, “I shall walk about – hithalakhti – in your midst.” (Lev 26:12) And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.” (Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.”) And our sages interpreted this in a midrash: (Sifra Be-Hukkotai Chapter 3.) ”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt” (Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain.) for the righteous in the Garden of Eden, and His Presence will be among them.” (B. Ta’anit 3a.) The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“ (Lev 26:12.) because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” (Ibid.) and our sages z”l interpreted this in a midrash, (B. Taanit 31a.) “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!” (Is 25:9.) The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…” (Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”) who was not standing among them, but about whom they had specific knowledge. From here (From the expression “I shall walk about in your midst” in Lev 26:12.) it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.
When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)
(1) Since Noach became a founder of mankind, similar to Adam, he is first introduced as a descendant of his ancestors. Once he has been chosen to be the sole survivor, he is again introduced, this time as the forefather of all subsequent human beings. "He walked with G-d" means that he incorporated all the virtues that indicate that man has been created in the image of G-d. His righteousness was not confined to matters of money etc., but encompassed all parts of his personality. The difference between Abraham and Noach lay in the fact that the circumcision enabled Abraham to become tamim, perfect, and to walk "before" G-d. The names of the sons are repeated since they reflect not only the fact that Noach had sired them, but their respective characters are hinted at in their names. These sons, after all, became the founders of three distinctly different lifestyles and outlooks amongst mankind. (2) The fact is that corruption of mankind translates into corruption of the laws of nature through the influence of man's actions on the universe. The statement in the Torah then underlines this connection of the upheaval in the world with the behaviour of its inhabitants. (3) Noach, who acted properly and maintained his part of universal harmony, deserved to be saved on that account. Water which is held in check constantly through Divine decree, ensuring that it stays within its bounds, is released from such constraints as it is a midah keneged midah, tit for tat, kind of punishment. Man's lack of restraint brings about the release of the waters from all the restraints they had been under. (3) The covenant that G-d "maintains" then is that the waters will not cause damage to him who has acted in harmony with the laws of the universe. "Enter the ark!" G-d has to give detailed instructions to assure Noach that essentially all species would survive, else Noach's own survival would lose most of its meaning, and at the end of the deluge he would be faced with a universe that could no longer regenerate itself. Secondly, he had to make provisions for an extended stay in the ark. (4) Man's punishment can either be viewed as a natural event, not as retribution, since as we have stated, conduct contrary to the harmony inherent in the universe will result in upheavals; or it was retribution. When one fumigates a house, having exhausted other means of ridding oneself of vermin, one's prime purpose is to keep the house in good shape. Here, too, G-d was fumigating His universe, so to speak, in order to get rid of the harmful leeches inhabiting it. Since there was no good reason to save these people, they fell victim to the need to cleanse the earth. Since earth had been created, all sins committed by man were punishable by death; only when the Jewish people accepted Torah at Sinai did they receive laws, the transgression of some of which carried a lighter sentence. Mankind had therefore been doomed, no special warning had been called for. "Noach made the ark." In spite of the tremendous inconvenience incurred, plus the fact that Noach could hardly have had in mind to build an ark large enough to accomodate representatives of all creatures, he carried out all G-d’s instructions without question or hesitation. He entered the ark before the deluge, mipney hamabul, on account of the deluge which was to occur. The forthcoming event was as vivid before his mental eye as if it had already occurred. The repetition of "on that day, Noach entered the ark" in verse 13, indicates merely that though the ark had already served as his residence, he did not know the precise date on which the deluge would start. Now that it had started, he stayed inside, and G-d closed the door from the outside. (5) The dates given emphasize that G-d waited out the one hundred and twenty years that He had given man to repent and reverse his course.
The sacrifices that the metzora has to offer upon being cured, consist of birds. Their incessant chirping comes to an end only when they die. This procedure is symbolic of the person who needs to atone for having abused the gift of speech. The reason that two birds have to be offered is because speech is basically welcome only for two purposes: a) to study and teach Torah, b) to earn one's livelihood. Also the commandment to use an earthen vessel has symbolic meaning. The letters (chet-resh-shin) are the same as in the word for "deaf/mute," i.e. "silent." The need for spring water contrasts with the silent, the deaf. The bubbling of the water is the opposite, conceptually speaking, of the inert clay vessel.
Know, that when Adam, the first man, sinned, this instilled blemish into him, which became like sourdough causing all the ministers, including the external powers of impurity, to rise, through which he was contaminated, (See Talmud Bavli, Brachot 17a (and Rashi there) that the evil inclination is compared to the sourdough or yeast that causes the dough to sour and rise. (This is also the reason that we specifically eat unleavened Matzah on Pesach [Passover].)) and though there are deeper matters involved here, this is the contamination instilled into Chava by the snake. When the body of Adam, became instilled with the sourness of the ministers and powers of impurity, like sourdough, this contamination did not depart from the body of Adam, until it was slowly, but surely, refined by the righteous-Tzaddikim of subsequent generations. This is compared to silver being refined in a crucible. How so? Sheth came and refined some of it, as it states, (Genesis 5:3) “He begot in his likeness-Demuto-דמותו and image-Tzalmo-צלמו and named him Sheth.” (That is, when it came to the birth of Cayin (Cain) and Hevel (Abel) the Torah does not say, “In his likeness-Dmuto-דמותו” or “In his image-Tzalmo-צלמו,” indicating that the Image of God-Tzelem Elohi”m-צלם אלהי״ם was exclusively passed to Sheth (Seth). See Zohar I 55a; Also see the beginning of Chayei HaNefesh by Rabbi Avraham Abulafia, and elsewhere.) Then Chanoch (Enoch) came and refined more of the contamination, as it states, (Genesis 5:22) “And Chanoch (Enoch) walked with God-Elohi”m-אלהי״ם.” Then Noach came and refined it further, as it states, (Genesis 6:9) “Noach walked with God-Elohi”m-אלהי״ם.” Then Avraham came who refined it further. Even so, some contamination came out through him and was instilled in Yishmael. Then Yitzchak came and refined it further, but even so, some contamination came out through him and was instilled in Esav.
(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood. (Numb. R. 5:3.) In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment (Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad).) and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua. (Numb. R. 1:12.) When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent. (Lat.: frumentarius (“grain dealer”).) and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.” (Numb. R. 5:9.) From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”
Adam handed on the tradition to Enoch, who was initiated in the principle of intercalation, and he intercalated the year, as it is said, "And Enoch walked with God" (Gen. 5:22). Enoch walked in the ways of the calculation concerning the world which God had delivered to Adam. And Enoch delivered the principle of intercalation to Noah, and he was initiated in the principle of intercalation, and he intercalated the year, as it is said, "While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter" (Gen. 8:22). "Seed-time" refers to the Teḳuphah of Tishri, "harvest" refers to the Teḳuphah of Nisan, "cold" refers to the Teḳuphah of Ṭebeth, and "heat" refers to the Teḳuphah of Tammuz; "summer" is in its season and "winter" is in its season.
Rabbi Avtolis the elder said: This is analogous to a king who had a son who angered him. He decreed a harsh punishment for him, and the tutor pleaded on his behalf. He said to him: ‘Are you asking on behalf of my son? I have already reconciled with my son.’ Rabbi says: He [God] said to him [Moses]: ‘Last night you were saying: “Since I came to Pharaoh to speak in Your name [he has harmed this people, and You did not rescue Your people]” (Exodus 5:23), and now you are standing [before Me] and praying intensely. “Why are you crying out to Me?” Yesterday, they were saying: “Is it because there are no graves in Egypt [that you took us to die in the wilderness]?” (Exodus 14:11), and now you are praying intensely? “Speak to the children of Israel and have them set forth [veyisa’u].” Have them remove [yasiu] a matter from their heart.’ Rabbi says: The Holy One blessed be He says: ‘The faith that Israel had in Me is enough for Me to split the sea for them, as they did not say to Moses: (When Moses said to them: “Speak to the children of Israel, and they shall turn back” (Exodus 14:2).) How can we turn back [towards Egypt] and break the hearts of the children and women who are with us? Rather, they had faith in me and followed Moses.’ Rabbi Eliezer says: The Holy One blessed be He said to Moses: ‘There is a time to shorten [prayers] and a time to extend. My children are in a state of distress, the sea blocks them and the enemy is in pursuit, and you are standing and extending your prayers? “Speak to the children of Israel and have them set forth.”’ Rabbi Yehoshua says: The Holy One blessed be He said to Moses: ‘Israel only needs to set forth. Let them set their legs forth from the dry land to the sea, and you will see the miracles that I will perform on their behalf.’ Rabbi Meir says: The Holy One blessed be He said to Moses: ‘Israel does not need to pray before Me. If Adam, the first man, who was alone, I made dry land for him, as it is stated: “Let the waters be gathered under the heavens” (Genesis 1:9), for a sacred congregation that is destined to say before Me: “This is my God and I will glorify Him” (Exodus 15:2), all the more so.’ Rabbi Benaya says: [God said:] ‘Due to the merit of Abraham, I will split the sea for them, because of what he did, as it is stated: “He split [vayevaka] the wood for the burnt offering” (For the binding of Isaac.) (Genesis 22:3), and it says: “The waters were divided [vayibaku]”’ (Exodus 14:21). Rabbi Akiva says: [God said:] ‘Due to the merit of Jacob, I will split the sea for them, as it is stated: “You shall spread to the west and to the east”’ (Genesis 28:14). Rabbi Shimon says: [God said:] ‘I have already had it written about you [Moses]: “In all My house he is trusted” (Numbers 12:7), and you are under My authority and the sea is under My authority; I have appointed you trustee over it, as it is stated: “Raise your staff.”’
We find that his service was out of love and not out of fear and this is the highest service. The Creator, blessed be He, did not praise him for fearing Him, nor did he say, “The seed of Abraham who fears me or is terrified,” but he said (Isaiah 41:8), “The seed of Abraham, My friend.” We have already said that fear is contained in love. Know that the service of the Creator, blessed be He, out of fear is not the service of the truly pious, but it is the service of the wicked or the nations of the world, as He has said to the wicked (Jeremiah 5:22), “Fear ye not Me?”, and He says concerning the Egyptians (Exodus 9:20), “He that feared the word of the Lord,” for they were not doing His command out of love, but out of fear. But to the pious he says (Deuteronomy 6:5), “And thou shalt love the Lord, thy God,” and (ibid., 11:13), “To love the Lord your God.” But he says in Job (Job 1:8), “A wholehearted and an upright man, one that feareth God, and shunneth evil,” and He did not say concerning him, “a lover of God.” And similarly it is said (Psalms 34:10), “O fear the Lord, by His holy ones,” and this is said of the wicked. For when the wicked cleave to the service of God and sanctify and cleanse themselves from their uncleanliness, they are called “holy ones” as it is said (Numbers 11:18), “Sanctify yourselves against tomorrow.” Whereas of the pious ones, whose heart is pure from the first day of their existence, it is said (Psalms 31:24), “O love the Lord all ye His godly ones; the Lord preserveth the faithful.” And of Enoch, it is said (Genesis 5:22), “And Enoch walked with God,” and it is not said, “And Enoch feared God.” And concerning Noah it is said (Genesis 6:9), “Noah was in his generations a man righteous and whole-hearted.” (Job was regarded by Jewish tradition as a gentile, as were Enoch and Noah. The latter two lived prior to the time of Abraham, the founder of Judaism.) Thus the service of God through fear is not like the service of God through love.
Seeing his molten image having proved deceitful, the human repented, and conceived Seth in his image and likeness. Seth conceived Enosh; from them came Enoch who walked before God, knowing and cognizing Him in truth. As it says: “And Enoch walked with God” [Gen. 5:22]. Generations passed until Noah’s arose, the tenth in count since Adam’s. He too knew God with a perfect knowledge, prudence dwelling with Wisdom. Thus Noah found favor in God’s eyes, as it is written: “And Noah found favor” [Gen. 6:8]. Among Noah’s three sons, Shem was chosen, for he was the first born, recognizing his Creator, knowing and cognizing Him in faith. His descendent Ever grasped hold of God’s path, upheld its steps, was chosen from his entire generation to be singled out for fame and praise. By means of a knowledge complete, lucid and pure, Shem and Ever comprehended the rational commandments and statutes divine, setting right the branches on high. And they charged the multitudes to walk in God’s paths. The generations progressed. The tenth after Noah’s was distinguished by the man chosen from the womb since the dawn, our father Abraham. He perceived a knowledge of his Creator transcending his predecessors’, comprehending God’s reality in a manner formerly unknown. He began to call upon God’s name among all of the nations and kingdoms, as it is written: “And there he built an altar to the Lord and called upon God’s name” [Gen. 12:8]. And it says: “He planted an oak in Be‘er Sheva and invoked the name of the Lord, the God of the world” [Gen. 21:33]. Since he took possession of the attribute of divine love, his son Isaac was chosen from among all of his sons and offspring. As it is written: “God said to Abraham: ‘Do not be distressed over the boy or your handmaid; whatever Sarah tells you, do as she says, for it is through Isaac that your offspring will be continued’” [Gen. 21:12]. Isaac attained knowledge of his Creator, he too exhorting his sons to walk in God’s ways, as it is written: “he built an altar there and invoked the Lord by name, pitching there his tent” [Gen. 26:25]. He took divine justice as his portion. When his son Jacob was born, the image of the likeness of the blessed Holy One, engraved on the Throne of Glory, manifested itself in the world. For Jacob grasped the attributes of justice and mercy a path equalized and balanced, so that his ways were imbued with truth and the paths of peace. For fourteen years he studied in Ever’s school and from his father Isaac and his grandfather Abraham, he received the knowledge of God. Thus, shekhinah’s glory was revealed to him. Then the three patriarchs formed a chariot-throne for Him who rides the ancient highest heavens [Ps. 68:34]. They fulfilled the Teaching and commandment, serving their Creator by knowing Him; their worship lacking nothing. “For Abraham obeyed Me and kept My charge: My commandments, My laws and My teachings” [Gen. 26:5].
In the Mizraḳ Kesef I explained the changes that occur (regarding the names of God) in the Account of Creation, where sometimes He is called God, sometimes the Lord God, and sometimes the Lord. (1. Mizraḳ Kesef is not extant. The question of the divine names in the story of Creation was raised in the nonextant Kesef Sigim, as is clear from Maṣref La-Kesef (MK II 15). In the Menorat Kesef (AS II 88–91) Kaspi discusses this subject with reference to the opening chapters of Genesis, and considers his discussion there as complementary to that in Mizraḳ Kesef. From that discussion it appears that ’Elokim was used by Moses in the first chapter of Genesis because it was a term universally recognized as referring to the maker of the universe. Of course the pagans thought the reference to be to the world of Heavenly Spheres, and Moses knew that he could not alter that perception immediately. For this reason the following references were to “tetragrammaton ’Elokim,” i.e., the uppermost world of Separate Intelligences. Finally, the tetragrammaton alone occurs, intending the Lord Himself. In this way Moses hoped to bring the world to the recognition of the one true God.) I will now complete this with respect to changes occurring in the Torah after the order of Creation, beginning with “These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.” (2. Gen. 6:9.) Notice that, similar to Job, (3. The Guide III:22 had noted that Job 1:1 describes Job as “wholehearted and upright, feared God and shunned evil” without any reference to Job’s wisdom.) it says that Noah was righteous, not that he was wise, for the intent is to refer to the whole narrative including Noah and his generations as far as Abraham. And even though the Lord spoke with him so that he was a prophet (and therefore must have been wise), it is as Maimonides explained—that “prophecy” and “prophet” are equivocal. (4. Guide II:35, in reference to Moses’ prophecy as compared to that of other prophets.) Thus of Noah it is said, “Noah walked with God,” not “… with the Lord” using the ineffable name. This is like “and Enoch walked with God,” (5. Gen. 5:22.) which is written of Enoch. The use of the hitpa‘el is known from the study of logic as an action still in progress and incomplete. (6. This point is discussed somewhat more by Kaspi in Maṣref La-Kesef (MK II 302), where the hitpa‘el is described as referring to “an action still in the middle.” There Kaspi refers to the Physics of Aristotle as his source. In the Physics, bk. 3, 201a, Aristotle defines motion as “the fulfillment of what exists potentially, insofar as it exists potentially.” Thus Noah was potentially close to God.) It is thus with every usage of the hitpa‘el stem in Hebrew. Reliable evidence for this is “there you shall sell yourselves … for bondmen and bondwomen …,” (7. Deut. 28:68, “Ve-hitmakartem …”) which must be in the progressive aspect with the transactions uncompleted. Proof of this is provided by “and no man shall buy you.” (8. At the end of the same verse.) Noah’s greatest perception was his recognition of the heavenly influences, similar to his contemporaries, who also did not realize that there was an existent beyond the Heavenly Spheres. (9. Elsewhere Kaspi says that this knowledge of the uppermost world of Separate Intelligences was first revealed by Abraham.) For this reason he attributed most matters, and certainly the flood with the action of the wind that caused the waters to subside, as well as the other details of the story, to the causative action of the Heavenly Spheres, | which are what is intended in the name of “God” (’Elokim). (10. Accordingly, ’Elokim is a generic name for the two upper worlds, which are the Separate Intelligences and the Heavenly Spheres, respectively. “The Lord,” as explained earlier, is part of the former.) Notice especially that at the outset “God” is mentioned,” (11. In v. 1.) then there is a change to the name “Lord” when it is written, “And the Lord said unto Noah: come thou and all thy house into the ark.” (12. Gen. 7:1.) This was (written) to inform us, the recipients of the Torah, that the Lord was the first cause (of those events), and that when we cling to Him we are protected from any evils caused by the constellations or the signs of heaven. (13. These latter terms are translated in accordance with the sense of J. Klatzkin, ’Oṣar Ha-Munaḥim Ha-Philosophim (Berlin, 1928), vol. II, p. 136. This doctrine of heavenly influences was developed most notably in Ibn Ezra’s theory of providence, as found in his commentary to Exod. 3:15. See D. Rosin, “Die Religionsphilosophie Abraham Ibn Ezras,” MGWJ, vol. XLII, p. 160.) Similarly it says, “Thus did Noah according to all that the Lord commanded him.” It was, however, very important that regarding Noah’s sacrifice to God the Torah not mention the name “God” (to whom Noah sacrificed), but only “Lord,” which is the ineffable and unique name, for the error of contemporary nations was that they sacrificed to the heavenly host. In the Torah Moses intended above all to remove that belief from us, and to have us believe in the world of the Separate Intelligences that exist in addition to the Heavenly Spheres. Moses did the same regarding (his description of) of the sacrifices of Cain and Abel. (14. Gen. 4:3–4.) As for the “dispersed generation,” (15. Gen. 10:35, “for in his days was the earth divided (niflegah ha-’areṣ.)”) who believed exclusively in the Heavenly Spheres, it is clearly fitting to refer to Him who intervened with them as “the Lord” in His glory. (16. Gen. 11:5.)
So too do we find in Pirke d'Rabbi Eliezer (Chapter 8): “The universe [i.e. sun and the moon in their orbits to make the concept of time and a calendar meaningful, Ed.] was created starting with the 28th day in Elul. G’d was forced to make an adjustment to the commencement of the New Year [seeing that the 28th of Ellul was simultaneously the fourth day of creation so that Adam was created on the thirtieth of that month. Ed.] at which time He handed over the calendar manipulations to Adam. This is the meaning of the words זה ספר תולדות אדם, “this is the book of the descendants of Adam” (authority derived by man from the Lord) in Genesis 5,1. Adam passed on this authority to Chanoch as we know from Genesis 5,24 that “Chanoch walked with G’d.” Chanoch in turn passed on this authority to Shem, son of Noach. (According to Pirke d'Rabbi Eliezer, Chanoch passed it on to Noach and Noach passed it on to Shem). Shem passed on this authority to tamper with the calendar to Avraham who in turn passed it on to Yitzchak who in turn passed it on to Yaakov where it remained until the latter left the land of Israel and descended to Egypt. While the Israelites were in Egypt they did not have the authority to tamper with the calendar. This is why Exodus 12,1 introduced a new chapter in Jewish history; this is also why the Torah stressed that the directives given there were given בארץ מצרים, “in the land of Egypt,” something that we would have known as the Israelites were in Egypt at the time. The word לאמור In Exodus 12,1 meant that G’d said to Moses that up until that time (since the descent to Egypt) He had kept the secret of how to make these calculations to Himself, whereas at that point in time He was releasing this information. As long as the Jewish people lived in the land of Israel they exercised this authority adding an extra month from time to time to bring the seasons into harmony with the lunar calendar, and to compensate for the fact that the moon’s orbit was 29 days and a fraction of the thirtieth day so that the month had to have either 29 or thirty days. When most of the Jewish people were exiled to Babylon or went to Egypt, the calendar manipulation was taken care of the by the few Jews remaining in the Holy Land. When the prophet Ezekiel requested permission from G‘d to perform this task in Babylon, G’d told him that no one was permitted to perform this task except within the Holy Land. This prompted the sages to establish the rule that whereas the wise men and righteous people in the diaspora do not have the authority to tamper with the calendar, even herdsmen in the land of Israel do have such authority. Even prophets outside the land of Israel lack this authority whereas laymen inside of the land of Israel do have the authority to adjust the calendar. Only when no Jew remained in the land of Israel did they begin to adjust the calendar in Babylon. As soon as Ezra moved to the land of Israel they began to adjust the calendar there, and when Ezekiel asked permission to do this in Babylon G’d told him (Ezekiel 36,17) that it was the exclusive prerogative of the people living in Israel, i.e. בית ישראל יושבים על אדמתם. [I have quoted more from Pirke d'Rabbi Eliezer than the author, though not all. One of the most interesting things there is that it dates the move of Ezra to the land of Israel as far earlier than other traditional sources. Ed.] Something about the details of the procedure of adding an extra month to the year (still from Pirke d'Rabbi Eliezer): They would bring a Torah scroll, form a (semi)-circle where the elders would be seated in order of their seniority. They would then face with their faces to the ground, rise and remain standing, extend the palms of their hands toward heaven. The most senior member of the assembly would pronounce the Ineffable Name (as part of the appropriate benediction to be recited) and a heavenly echo would be heard and confirm the authority of those assembled to proceed by reciting the verse in Exodus 12,1. If the respective generation were lacking in merits no heavenly echo would be heard. People who were present at the time the heavenly echo was heard were extremely fortunate as we know from Psalms 89,16 “hail to the nation who understand the meaning of the blast of the teruah, they walk in the light of Your presence O Lord.” This was an allusion to the people (performing this ceremony) enjoying G’d’s approval. Thus far (more or less) Pirke de Rabbi Eliezer.
AND SHE CONCEIVED AND BORE CAIN. The sense of it is that she gave birth to a son, and she called his name Cain [from the word kanah, acquisition], because she said, I have gotten a man with [the help of] the Eternal. In a similar sense is the verse, And she conceived and bore Enoch, (Further, Verse 17.) and many similar verses in this chapter and in other places. “Eth Hashem (with the Eternal). When He created me and my husband He created us by Himself, but in the case of this one, we are co-partners with him.” Thus the words of Rashi. The correct interpretation appears to me to be that she said: “This son will be for me an acquisition for the Eternal, for when we shall die he will exist in our stead to worship his Creator.” This is also the opinion of Onkelos who translated eth hashem to mean “before the Eternal.” [The word eth in the following verses is translated] in a similar sense: And it shall be shown ‘eth hakohen’ (the priest), (Leviticus 13:49.) meaning to the priest; And David came near ‘eth ha’am’ (the people), (I Samuel 30:21.) meaning to the people. Or it may be that eth hashem has the same interpretation as in the verses: And Enoch walked ‘eth ha’elokim’ (with G-d); (Genesis 5:22. See following note.) Noah walked ‘eth ha’elokim’ (with G-d). (Ibid., 6:9. The sense here in the verse before us would thus be: I have acquired a man to walk with G-d.) Now she [Eve] called one son by a name indicating “acquisition,” and the second one she called Abel, denoting “vanity” because man’s acquisition is likened to vanity. But she did not wish to say so explicitly. Therefore, no reason is written for the name of the second son. The secret received by tradition concerning Abel is very profound. (See my Hebrew commentary, p. 43.)
קניתי איש את ה', “I have acquired a man, with G’d.” Rashi understands the word את to mean: “with,” Chavah saying that she had become a partner to G’d. Nachmanides comments that Chavah said that this son would be her posthumous possession, (estate) that she would leave behind on this earth when it came time for her to die. He would serve his Creator in lieu of his parents when these would be no longer alive. Alternatively, the meaning of the word את in our verse is similar to ויתהלך חנוך את האלוקים, or in את האלוקים התהלך נח (Genesis 6,9 and Genesis 5,22) “Noach walked with G’d.” She called the one son by a name meaning acquisition, and the second one הבל, as she did not want to spell out her fatalistic outlook of life on earth so that any acquisitions man makes on this earth while alive will prove to have been הבל, in vain, ultimately useless. In the whole of the portion known as בראשית prior to the conclusion of the seven days of creation, G’d is referred to only as אלוקים. The four-lettered name of G’d does not appear until verse 4 in chapter 2. From that point on, we also do not only find the four-lettered name of G’d unless accompanied by the name אלוקים. This reflects the statement of our sages that originally G’d had wanted to employ only the attribute of Justice, i.e. אלוקים, when He created His universe. When He realized that the universe would be very short-lived if He insisted on the attribute of Justice, He co-opted the attribute of Mercy, i.e. the four-lettered name of G’d, the tetragram, and He placed it at the beginning of His combined name. When the time came when Chavah described herself as G’d’s partner, He said that from that point on He would employ the attribute of Mercy as His chief attribute in dealing with mankind. This is why from this point on we find only the four-lettered name of G’d (until idolatry was practiced by man. Based on the רא'ש, the author’s father.)
What is the meaning of the verse, Enoch pleased God after he begat Methuselah, two hundred years? (Genesis 5:22).
Why Enoch, who cultivated repentance, is said to have lived before his repentance a hundred and sixty-five years, but two hundred after his repentance? (Genesis 5:22).
Why Enoch, who cultivated repentance, is said to have lived before his repentance a hundred and sixty-five years, but two hundred after his repentance? (Genesis 5:22). This number of a hundred and sixty-five is combined of the singular addition of ten numbers from the unit to ten; as one, two, three, four, five, six, seven, eight, nine, ten, the total of which is fiftyfive. And again, from that by the addition of ten numbers, which, removing the unit proceed upwards by twos, and two, four, six, eight, ten, twelve, fourteen, sixteen, eighteen, twenty, which make a hundred and ten; the combination of which, with the numbers first mentioned, produces a hundred and sixty-five; and in this addition the even numbers amount to twice as much as the odd numbers; for the woman is more violent than the man, in the preposterous manner in which the wicked man rules over the virtuous man, the outward sense over the mind, the body over the outward sense, and matter over its cause. But the number two hundred, in which repentance was practised, is combined of two numbers of one hundred, the first hundred of which intimates a purification from injustice, but the other indicates the plenitude of perfect virtue. In truth, before anything else is done, the first thing is to cut off from a sick body every diseased part, and after that means of cure are to be applied to it, for this is the first step, and the other the second. Moreover, the number two hundred consists of fours, for it is produced as from seed, from four triangular numbers, and from four tetragons, and from four pentagons, and from four hexagons, and from four heptagons; and, as one may say, it fixes its step on the number seven. Now the four triangles are these, one, three, six, ten, which make twenty; the four tetragons are one, four, nine, sixteen, which make thirty; from the four pentagons, one, five, twelve, twenty-two, is made the number forty. Moreover, the four hexagons, one, six, fifteen, twenty-eight, make fifty; and the four heptagons, one, seven, eighteen, thirty-four, make sixty; and all these numbers put together make two hundred.
Chanoch walked with [the fear of] Elohim, after he had Mesushelach, [for] three hundred years, and he had sons and daughters.
And Hanok worshipped in truth before the Lord after he had begotten Methushelach three hundred years, and begat sons and daughters.
| וַיְהִ֖י כׇּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה׃ | 23 R | All the days of Enoch came to 365 years. |
ויהי כל ימי חנוך חמש ושישים שנה ושלש מאות שנה, “and all of Chanoch’s years were three hundred and sixty five years.” The number of his years on earth corresponded to the number of days in a solar year, no more and no less. This righteous person was familiar with the power of the sun and he understood the tremendous power exerted by the sun; he realized that this was due to a celestial input which remained active within the sun. I have already mentioned earlier (1,14) that there are celestial luminaries which guide the luminaries in our world. and that all of them draw on the original light which this righteous person Chanoch merited to enjoy. This is the reason the Torah used the word ויהי in connection with Chanoch. [The other people whose life and death are mentioned in this chapter are simply described as ויהיו ימי פלוני וגו', “so and so lived, etc.” Ed.] The word ויהי is meant to take us back to the days of creation when the Torah spoke in terms of יהי אור,”let there be light,” followed by ויהי אור “light came into being.” We find the expression ויהי applied to Moses when he was on Mount Sinai (Exodus 24,18). At that time Moses was granted the illumination of the Torah, in fact so much so that when he descended the second time his forehead emitted rays of physical light.
All the days of Hanokh were three hundred and sixty-five years, far fewer than those of his father or his son.
R. Joshua the son of Levi declared: If the nations had known how important the Tabernacle and the Sanctuary were to them, they would have encircled them with tents and forts to protect them. Even before the Tabernacle was erected, the word of God had gone forth into the homes of the idolatrous people and caused them to become panic-stricken. Whence do we know this? It is written: For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of fire, as we have, and lived? (Deut. 5:23). You hearkened to His voice and have survived, but the idolatrous people, on hearing (His voice), became panic-stricken within their tents and perished.
Traducción: חיים יואל בן אברהם *
And it was at the end of many years when Zillah became old that the Lord remembered her, and she conceived and bare a son and called his name Tubal-Cain, saying: After I have withered away I have obtained pleasure and joy. And Lamech became aged and advanced in years, and his eyes grew dim so that he could not see, and Tubal Cain his son was his guide. One day Lamech and his son Tubal-Cain went out for a walk, and as they passed on through the fields together, Cain the son of Adam was walking to and fro in another field opposite them. Now Lamech was very old and unable to see and Tubal Cain a mere child, and seeing something moving about in the distance, Tubal-Cain directed his father's bow and bade him shoot at what he took for a wild animal. Lamech did accordingly discharge his weapon and slew Cain with his arrows. And as the arrows entered Cain’s body, he being in the distance, he fell prostrate upon the ground and died. Thus the Lord repaid unto Cain evil according to the wickedness that he had done unto his brother Abel, in keeping with the word of the Lord which he hath spoken unto him. And when Cain was dead, Lamech and Tubal-Cain went to see what kind of an animal they had killed, and they found Cain their grandfather lying dead upon the ground. And Lamech was greatly grieved for having done that deed and in his sorrow and lamentation he clapped his hands together, and while doing so he struck his son with his hands, and killed him. And when the wives of Lamech heard what Lamech had done they sought to kill him. And the wives of Lamech hated him from that day on, because of his having killed Cain and Tubal-Cain, and the wives of Lamech separated from him, and would not even lis ten to his explanation in those days. But finally La mech came and pressed them to hear him on that matter, and he said unto his wives: Adah and Zillah listen to my voice, wives of Lamech give ear unto my words. Now you believe and say that I have slain a man to my wounding and a young man to my hurt, for no harm done to me. Do you not know that I am old and gray and that mine eyes are heavy, wherefore I must have done all those things without my knowledge? And the wives of Lamech hearkened unto these words and returned unto him, following the advice of their father Adam. Yet they bare him no children from that day on, for they knew that the anger of the Lord was growing daily against the sons of man in those days, to destroy them by the waters of the flood, on account of their wickedness. And Mehalaleel son of Cainan lived sixty-five years and begat Jared; and Jared lived one hundred and sixty two years and begat Enoch; and Enoch lived sixty-five years and begat Methuselah. And Enoch walked with God after he begat Methuselah; and he served the Lord and despised the evil ways of the sons of man, and Enoch’s soul was wedded to morality to wisdom and to understanding, and he learned the ways of the Lord. And in his wisdom he separated himself from the sons of man, and he isolated himself against them for many days.
What is the meaning of the verse, Enoch pleased God after he begat Methuselah, two hundred years? (Genesis 5:22). God appointed by the law the fountains of all good things to be under the principles of generation itself. And what I mean is something of this sort. A little while before he appointed mercy and pardon to exist, now again he decrees that penitence shall exist, not in any degree mocking or reproaching these men, who are believed to have offended, and at the same time giving the soul an opportunity to mount up from wickedness to virtue, like the conversion of those who are proceeding towards a snare. For behold, the man being made a husband and a father together with his birth, makes a beginning of honesty. And he is said to please God, for although he does not persevere in piety from the moment that he is born, nevertheless, all that remaining period is counted to him as having been spent in a praiseworthy mode of life, because he pleased God for so many years. And these things are said, not because it perhaps was, but it might perhaps have seemed different; but he approves of the order of things, for indulgence having been exemplified, in this case of Cain, after no long interval of time, he introduces this statement, that Enoch practised repentance, warning us by it that repentance alone can procure indulgence.
Why the man who lives a life of repentance is said to have lived three hundred and sixtyfive years? (Genesis 5:23).
Why the man who lives a life of repentance is said to have lived three hundred and sixtyfive years? (Genesis 5:23). In the first place, the year contains three hundred and sixty-five days; therefore, by the symbol of the solar orbit, the sacred historian here indicates the life of the repentant man. In the second place, as the sun is the cause of day and night, performing his revolutions by day above the hemisphere of the earth, and his course by night under the earth, so also the life of the man of repentance consists of alternations of light and darkness; of darkness, that is, of times of agitation and circumstances of injury; and of light, when the light of virtue and its radiant brilliancy arises. In the third place, he has assigned to him a complete number, as the sun is ordained to be the chief of the stars of heaven, under an appointed number, in the time which came before the period of his repentance, to lead to the oblivion of the sins previously committed; since, as God is good, he bestows the greatest favours most abundantly, and, at the same time, he effaces the former offences of those who devote themselves to him, and which might deserve chastisement, by a recollection of their virtues.
All the days of Chanoch were three hundred and sixty-five years.
And all the days of Hanok with the sojourners of the earth were three hundred and sixty-five years.
| וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹהִ֑ים וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ אֱלֹהִֽים׃ | 24 R | Enoch walked with God; then he was no more, for God took him. |
( (Brackets appear in the text.) And even after the nefesh-ruach-neshamah of Atzilut descended to this world to the erstwhile tzaddikim, their essence possibly did not change to become an entity distinct from Divinity. That is why they withdrew when they wanted to sin, before they sinned. (The souls withdrew, i.e., the tzaddikim died before they could sin. Cf. Zohar I:36b; II:10b; Zohar Chadash 19d ff.; Kohelet Rabbah 7:32, Rashi on Genesis 5:24, and Job 4:18.) It is feasible to assume that also the thousands and myriads of worlds that are in the gulgalta [skull] of arich anpin and z’eyr anpin (See Zohar III:128b.—Gulgalta, the Skull, refers to the topmost level, the sefirah of keter. The passage thus refers to the levels of keter of arich anpin and keter of z’eyr anpin.) are not really worlds, like the hechalot of Atzilut, and a category of substantiality, but are like the souls of the angels that emerged from the zivvug neshikin and are called worlds in relation to the rank of the “skull” and the “beard.” (Skull and Beard of the supernal partzuf (see Zohar III:128b and 130 ff.). The Divine light emanates by way of the thirteen general “tufts” (corresponding to the thirteen attributes of the Divine compassion, Exodus 34:6, 7; cf. below, Epistle 28, notes 33 ff.) of the dikna (the Beard).) )
ואיננו, “and suddenly he had disappeared;” his “death” is described as if he had never lived, as he died so much younger than all the other people named in the Bible so far [except for Hevel who had been murdered. Ed.]
ואיננו כי לקח אותו אלוקים, “he had disappeared as G-d had taken him.” [In the Torah commentary of Samuel DavidLuzatto, (translated recently by this editor) this formulation is understood as definite proof that there is an afterlife of the soul in heavenly region. Ed.] According to our author, Onkelos [not in our editions, Ed,] translates the word איננו here as meaning: “he still exists,” meaning that seeing that G-d had not let him die, he will return at the time before the Messiah comes, with Elijah. He claims that this contrasts with Onkelos in all other places where the word: אין appears where he translated it as that the phenomenon described no longer existed. According to the Zohar, Chanoch died a natural death, G-d removing him from the temptation to fall victim to the wicked ways of his contemporaries. [This would explain why so many outstanding Jewish Rabbis died before reaching the age of 40, G-d rewarding them before they would succumb to more temptations on this earth. Ed.] The prophet Jonah had asked G-d to be treated thus. (Jonah 4,3) Compare also Psalms: 49,16.
AND HE WAS NOT; FOR GOD TOOK HIM. That is, he died. So, too, take, I beseech Thee, my life from me (Jonah 4:3). Scripture similarly states, I take away from thee the desire of thine eyes (Ezek. 24:16) and then explains its meaning, namely, his wife died (Ezek. 24:18). The Bible does not state with regard to Enoch’s being taken that Enoch died, nor is there any reference to a plague causing his death. The meaning of took him in our verse is similar to take me in the psalm of Asaph, And afterward take me with glory (Ps. 73:24), and He shall take me, in the psalm of the sons of Korach, But God will redeem my soul from the power of the netherworld; For He shall take me (Ps. 49:16). The intelligent will understand this. (God gave immortality to Enoch. Cf. I.E.’s comments on Ps. 49:16: “taking…refers to the union of the soul of the pious with the heavenly beings who are incorporeal and immortal.”)
ויתהלך חנוך את האלוקים, “Chanoch walked with G’d.” The virtue of “walking with G’d” is one which occurs only in connection with righteous people, i.e. with Chanoch, Noach (Genesis 6,9) and Avraham (Genesis 17,1). All of these people realized that there is a supreme power “behind” the sun, the apparently primary energy in our solar system. Their concept of G’d the Creator was based on their observation of nature in action. I hope to explain this in greater detail when we discuss 6,9 את האלוקים התהלך נח, “Noach ‘walked’ with G’d,” i.e. he had made himself appreciate G’d. At any rate, Chanoch remained attached to the supreme light which was the source from which the luminaries in our world had been created, and made manifest on the fourth day of creation. The light was mentioned five times in connection with the narrative of the creation (see our comments on 1,31 יום השישי). It had “split” into seven lights, (virtues). This is why the five Books of the Torah have been split into seven books, as the paragraph ויהי בנסוע הארון in Numbers 10, 35-36 is bracketed by 2 inverted letters נ, to indicate that these two verses are to be considered a book by itself, thus making the Book of Numbers into three Books, and the Torah into seven Books. This number of seven lights is also symbolized by the lampstand in the Holy Tabernacle which had seven arms each one of which supported a separate light. G’d had insisted that this lampstand be constructed out of one single chunk of gold, in order to remind us that all these lights had a common origin. These combined lights are known as צרור החיים, “a bundle of life,” as we know from Samuel I 25,29. The righteous individual Chanoch held fast (spiritually speaking) to all of them seeing he had found favour in the eyes of the Lord. [According to Rabbi Chavell our author extrapolated by using the fact that Noach who also walked with G’d is described as having found favour in the eyes of the Lord (6,8). He was entitled to such consideration seeing that he was the seventh generation of mankind.] His existence corresponded to the seventh day, the Sabbath, a day which symbolizes life, a day which in its ideal form is free from all tensions and contradictions (compare Rosh Hashanah 31). As a result, Chanoch merited eternal life. The first two letters of his name, i.e .ח-נ (numerical value 58) are tied to the first half of the letters in the name of the angel מטטרן, [the angel administering G’d’s universe, for Him, Ed.], seeing Chanoch had ever been anxious to gain greater insights into how nature operates the universe. He had gained sufficient insights so that his name reflected these intellectual accomplishments. As a result of these insights both his body and soul underwent changes by becoming unified. As a result, there was no need for his body to die and G’d was able to remove him from earth without the body having to be left “behind.” As to the Torah’s expression ואיננו, “and he ceased to be,” or words to this effect, the sages in the Jerusalem Talmud Berachot 3,4 interpret it as a combination of א-ל אין, an acknowledgement of something, confirmation of its continued existence. Some versions of Onkelos have a similar translation of that word. The version runs as follows: ואיתוהי אריה לא אמית יתיה, “and this ‘taking’ was in compensation for a great achievement, an incomparable accomplishment.” The entire episode provides a hint of the continued existence of Gan Eden and the survival of the soul after death indefinitely. It is also clear proof that had it not been for Adam’s sin he would have lived indefinitely in body and spirit. We find the same word לקח used in the Book of Kings where the prophet Elijah’s removal from this earth as a living entity is described (Kings II, 2,11).
ואיננו, כי לקח אותו אלוקים, seeing that he was unique in his generation the Torah describes his absence from earth as איננו, “he no longer existed.” [the author means that whenever we leave behind offspring that can carry on our work on earth we have not totally disappeared, though we may be dead. Ed.]
ויתהלך, similar to Genesis 48,15 ויתהלכו אבותי לפניו, “before Whom my forefathers walked.” The wording means that Chanoch channeled all his love and desire into fulfilling the will of G’d, and he acquired a deep understanding of the ways of his Creator already at the age of 65. For the remaining 300 years of his life on earth he walked with G’d. In spite of this, he did not neglect his duties of producing offspring. As a result of his ever more profound study of theological matters he came to despise his body, so that when he no longer performed the commandment of being fruitful and multiplying, G’d decided that he had served his purpose on earth, and He removed him from the earth even though he had lived only less than half a normal lifespan. ואיננו כי לקח אותו אלוקים, the word ואיננו is meant to convey that he did not die from sickness, nor did he suffer pains before he died. His contemporaries had not considered his impending death as even a remote possibility, so that they were totally unprepared for it. They did not notice his absence until he had actually died. When the Torah employs the unusual phrase כי לקח אותו אלוקים, this is an allusion to the fact that G’d removed his soul to the heavenly regions. We have the same expression in Psalms 73,24 ואחר כבוד תקחני, “You took me toward honour.” Similar uses of the expression occur in Psalms 49,16 כי יקחני סלה, the thrust of the word לקח אלוקים being that instead of death leading to gehinnom, the party described as subject to G’d taking him, is transported by G’d immediately to his life in the hereafter. On the other hand, the expression cannot be explained in this fashion in Ezekiel 24,16 הנני לוקח את מחמד עיניך במגפה, “see I shall take from you the darling of your eyes, by the plague.” Even though the verse is introduced by the word הנני which always introduces something constructive, positive, and which might mislead the reader into thinking that what follows will be something good, something pleasant, the word במגפה, by the plague, makes it plain that being deprived of his wife is not presented by G’d as a positive experience for the prophet. It implies that not only will the prophet suffer mentally, but his wife will suffer physically. Also in Exodus 21,35 when the expression כי יגוף (same root) is used it is followed by the words ומת, that the party who has been gored will die as a result of such a goring. All this proves that מגפה is descriptive of a painful disease, or injury. On the other hand, it is a sudden affliction, whether in the form of a disease or assault by the horns of an ox. People who have led blameless lives do not experience death throes, but die without experiencing such painful afflictions. By contrast, the popular understanding of the departure from earth of both Chanoch and the prophet Elijah, is that G’d transferred them to their afterlife, Gan Eden, complete with their bodies. Though a widespread popular perception, it is shared by some of our sages (Derech Eretz zuttah 1,9 as well as a remark in Bereshit Rabbah 25) These people imagine both Chanoch and Elijah as leading the kind of idyllic life in Gan Eden that Adam had enjoyed briefly before he sinned. They are presumed to continue in this fashion until the arrival of the Messiah. We may be allowed to ask why in the story here in chapter 5, the Torah concludes the reference to each individual named with the concluding word: וימת, he died, whereas in chapter 10 when the generations after Noach are enumerated, the Torah does not even bother to mention that these people had died. One answer given is that seeing that the people mentioned here died during the deluge their death had to be mentioned, i.e. that they did not die of natural causes. [this cannot not be correct, as the deluge occurred in the year 1556 and several of the people mentioned in our chapter whose ages at death are given, died earlier than that, including Noach’s grandfather Metushelach, and Lemech, his father, who died during the lifetime of his father Metushelach. Ed.] I believe that the people mentioned in our chapter whose death is reported were righteous people; as a result their death left behind a spiritual void. Not a single one died a violent death during the deluge. This is why the Torah reports their death as a death from natural causes. Only their respective offspring died during the deluge. The people whose life (but not whose death) is recorded in chapter 10 were evil, so that their deaths did not leave behind a spiritual void at all, and their death did not warrant mentioning. Also, seeing that they did not live nearly as long as their antediluvian counterparts, there was nothing special about their dying when they did.
ויתהלך חנוך AND ENOCH WALKED [WITH GOD] — He was a righteous man, but his mind was easily induced) to turn from his righteous ways and to become wicked. The Holy One, blessed be He, therefore took him away quickly and made him die before his full time. This is why Scripture uses a different expression when referring to his death by writing ואיננו “and he was not”, meaning, he was not in the world to complete the number of his years.
כי לקח אותו FOR GOD TOOK HIM — before his time; a similar meaning of לקח “to take” we find in (Ezekiel 24:16), “I take away from thee the desire of thine eves [by a plague]”.
He could easily be induced to turn... Rashi is explaining: Since it is written, “Chanoch walked with Elohim,” we see he was righteous. So why did he die before his time? [The answer is] because “he could easily be induced...”
Hanokh walked with God and he was not, for God took him. Hanokh was an exceptional and mysterious figure. It is possible that God took him up to Heaven alive just as He took the prophet Elijah. Indeed, various sources state that to this day, Hanokh remains in Heaven, as a kind of angel, similar to Elijah. Perhaps God brought him into His court because he did not belong in this world.
“Enoch walked with God; then he was no more” [5:24]. The Holy One took Enoch up to heaven alive. He did not die because he was very righteous and the Holy One took him early so that he would not commit any transgressions and he should remain with his piety as before. (Genesis Rabbah, 25.1.) The Holy One also took him alive into heaven so that he should be a witness against the people who lived before the Flood. The Holy One also took Elijah the prophet alive into heaven so that he should also testify concerning the people who were after the Flood. Adam was separated from his wife for one hundred and thirty years and the spirits and demons came and warmed themselves against Adam and gave birth to many demons. (Genesis Rabbah, 24.6.) The Torah writes concerning all the generations from Adam until Noah, “and he died.” This means, they died. One can ask: why does he have to write that they died? However, the explanation is that the generations between Adam and Noah were righteous and they died a proper death in their beds and were not lost in the Flood, and the Torah informs us about this. However, the generation from Noah onward, after the Flood, the Torah did not have to write that they died. (Bahya, Genesis, 5:3.) Therefore, concerning [the generations after] Noah it is not written that they died, but it says that they had sons and daughters and how long they lived.
And the world of souls, this is what is called ‘Garden of Eden’ (gan aden) among the sages, and they called it this by way of an allegory, using the example of how the body takes delight (mitaden) in a garden, and so it is written about the Garden of Eden in the land, ‘He set him in the Garden of Eden to work it and keep it,’ (Gen 2:5) – this heavenly Garden of Eden is the world of souls comparable but in contrast to it, and it is call ‘Garden of Eden’ too, and it is the reward for doing the mitzvot in which the soul takes delight, using the image of the body taking delight in a garden. And to the extent that the Torah does not specify explicitly anywhere the matter of the Garden of Eden being destined for the soul as a reward for the mitzvot, but does specify the bodily things destined for Israel when they return most certainly to their land, when they will have “all their rains in their season” (Lev 26:4.) and with the abundance of blessing and happiness – this matter is because the Torah was given to the masses of all of Israel, and the masses would not be able to understand the destined intellectual things. So even if the Torah would come to tell about this in brief, they would not find in it any way in to understand it, they wouldn’t be up to it, and it would be for them like a dream without an interpretation. And if the story of this went on at length in Scripture, wouldn’t more doubts be raised, the more was written about it? So for this reason, the Torah did not want to go down this road, neither in brief nor at length, because the masses wouldn’t believe in any of it, until they would see a sign or confirmation of it with their own eyes, and therefore the wisdom of the Torah comes in a story about physical rewards destined to come, to go on at length about them since they are preparation for the soul’s recompense, which is her “Garden of Eden,” and since they are a sign and confirmation for what they wouldn’t understand. And for this reason the Torah did not mention it explicitly in the story of the Garden of Eden, and by concealing it lest doubts multiply and confusion in understanding them ensue, but did mention openly what is the sign and confirmation of it. So this reason is correct and sufficient to all who understand and discern that the Torah was given to the masses. However, the “engaged intellectual” [maskil nilvav (This expression from R. Bahya ibn Pakuda’s Duties of the Heart -(Hovot ha-Levavot), Sha’ar Yihud Chapter 1, plays on the connection to “heart”, and refers to someone philosophically trained but also “with a heart” – that is, emotionally engaged, not intellectually distant. He says the “maskil nilvav will strive to strip the shells of the words and their materiality from the subject.” In other words, it is out of emotionally longing to connect to God, that he will use philosophy to strip away the linguistic and material obstacles to that connection.) ] who delves deeply into it, will find everything in the Torah, “as milk under pressure produces butter” (Prov 30:33.) – whoever is found engaged in the Torah, the milk he suckles from the breast of his mother will produce the “butter” of Torah. (Chavel thinks R. Bahya has in mind this midrash on Prov 30:33 in b. Berakhot 63b: “‘As milk under pressure produces butter’ – In whom do find the butter of Torah? In him who spits up the milk he suckled from his mother for it.”) And so you who are an engaged intellectual – “Turn it and turn it because everything is in it!” (M. Avot 5 (end). I think R. Bahya means by this analogy that the baby “churns” his mother’s milk in his mouth and turns it into butter, and similarly the engaged intellectual “churns” Torah by “turning it and turning it” and so turns it into “the butter of Torah.” Similarly, medieval Christian monastic educators described the active process of reading as “rumination.”) You will find in the matter of Enoch that “And Enoch walked with God” (Gen 5:24: va-yithalakh Hanokh et ha-elohim.) And this “walking with God” is as the Targum translated it into Aramaic, “And Enoch walked in fear of the Lord.” (Targum Onkelos Gen 5:24: Ve-halikh hanokh be-dahalta’ d’YHVH.) Enoch was a “righteous man who rules in the fear of God,” (2 Samuel 23:3.) as it is said, “for God took him,” (Gen 5:24.) – it is known that the “taking” was because of his virtue and goodness, because he was a righteous man. And if so, from here we get the explanation of the matter of “the Garden of Eden” for the soul of the righteous. And you will also find in the Torah in parashat “Im be-hukotai” that it is promise for the future, the world to come, for it is written there, “I will look with favor on you, (Lev 26:9.) ” and this means that “My goodwill [ratzon]will be attached to you,” and the “goodwill” of Ha-Shem (may He be blessed) is the life of the world to come. This is what is referred to in what is written: “hayyim birtzono” – “When He is pleased, there is life,” (Ps 30:6.) and thus it is also written there, “I shall walk about – hithalakhti – in your midst.” (Lev 26:12) And what is destined here is not to be understood in the category of things destined for the body, but rather from things destined for the soul in the world to come, which is what is referred to when it is written: “moving about – mithalekh – in the breezy part of the day.” (Gen 3:8: “They [Adam and Eve] heard the sound of the Lord God moving about [mithalekh] in the garden at the breezy time of the day.”) And our sages interpreted this in a midrash: (Sifra Be-Hukkotai Chapter 3.) ”‘Va-hithalakhti be-tokhekham -I will walk about in their midst.’ In time to come the Holy One Blessed be He will stroll around with the righteous in the Garden of Eden.” And similarly they said, “In time to come the Holy One Blessed be He will arrange a “greenbelt” (Mahol- untilled land surrounding a vineyard (Jastrow). However, mahol has the additional connotation of a chorus of singers and dancers, so R. Bahya may also be alluding to the “Mahanayyim dance” he mentioned in the First Gate. In any case, the main point of this image is that it is circular, with God in the center. The “choreography” of the souls of the “Garden of Eden”, is that they will be arranged in a circle with God in the center, as R. Bahya goes on to explain.) for the righteous in the Garden of Eden, and His Presence will be among them.” (B. Ta’anit 3a.) The achievement of this joy for the souls is compared to an endless eternal “greenbelt,” because the circle goes around a point, and the point is in the center, which is why the Talmud says “His Presence will be among them –beynahem.” And similarly the Torah specified “in your midst – be-tokhekham,“ (Lev 26:12.) because Israel is compared to circle, and He himself to the center point. And after it said, “I will walk about in your midst,” it said, “I will be your God,” (Ibid.) and our sages z”l interpreted this in a midrash, (B. Taanit 31a.) “And each and every one of them will point to Him with their finger, as it is said, ‘Behold! This is our God!” (Is 25:9.) The word “this” is an allegory for nearing complete intellectual conception, like someone who has knowledge of something that exists and recognizes it clearly, and understands it as distinct from other things. And you should not understand “this” literally, like what you would mean if you were standing in front of a person and pointing them out, but rather, it is like what is meant when the Torah said, “For this man Moses…” (Ex 32:1: “When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come make us a god who shall go before us, for this man Moses, who brought us from the land of Egypt – we do not know what happened to him”) who was not standing among them, but about whom they had specific knowledge. From here (From the expression “I shall walk about in your midst” in Lev 26:12.) it should be clear to the enlightened that the world of souls is the “Garden of Eden” for the soul, but Scripture mixes it in the general list of things destined for the body, and depended on the intellect of the enlightened to discern it from them, that it would not be hidden from him as it would be from the masses.
Since man's greatest misfortune is the inescapable need to die, and since certain superior individuals such as the prophet Elijah or Enoch are reported to have ascended to Heaven without undergoing physical death first, it seems strange that Moses the most perfect human being, should have died and been buried just like any ordinary mortal. True, he was buried by the Lord Himself, nevertheless, why should he not at least have been the equal of Elijah? (see Kings II 2, or Gnenesis 5,25) Since the Torah exhorts us repeatedly to observe certain commandments so that we should not die, dying must be viewed as a negative experience, possibly the ultimate negative experience. Moses' superiority to angels, is described by Sifri in Parshat vayelech in the following story. G'd said to the angel of death, "go and bring Me the soul of Moses." The angel went, stood by the side of Moses and asked him for his soul. Moses replied: "in a place where I am permitted to remain seated, you are not even allowed to remain standing; how could you have the temerity to demand my soul?" The angel of death withdrew angrily and reported back to the Almighty. G'd simply repeated His instructions to the angel once more. The angel of death returned once more to the place he had found Moses the last time, only to find that Moses had moved on since then. Enquiries from the sea as to Moses' present whereabouts, elicited the reply that the sea had not seen him since he had split the sea of reeds at the time the Jewish people crossed it at the Exodus. When the mountains and valleys were asked if they had seen Moses, they replied that G'd must have hidden him in a place no one knew of, since it is written "He buried him in the valley etc. (Deut 34,6) At any rate, from the description in the Sifri it is evident that the thought that Moses was merely another mortal was difficult for anyone to accept. Nonetheless, the Midrash deserves further analysis.
The solution to our problem may be Kohelet 12,7, "dust must return to earth, to its original state, whereas the spirit will return to G'd who had supplied it." The ultimate destiny of man then lies in the complete separation of spirit an matter. Life in the olam haba, the world beyond death, therefore, does not include any part of the body. ( see chapter eighty on the waters of strife) When Solomon concludes the statement quoted above with the words "vanity of vanities says Kohelet, all is vanity,” he omits some of the "vanities" he had mentioned in the opening chapters.(see Kohelet 1, verse 2) The body's function during life on earth, is to assist the mind, the spirit. Since most people's minds are materialistically oriented, they experience a strong pull of their body on their spirits at the time of death. This results in part of their spirit, i.e. a residue of the soul being unable to realease itself from the body. This is why that part of the soul absorbs some of the impurity of the dead body. This is the meaning of the statement in Berachot 8, "the soul of the wicked is as difficult to extract as wool from amongst thorns." The reference is to the spirit of impurity mentioned in Zecharyah 13,2. Seeing that most of mankind belongs to the category mentioned, the Torah decrees tum-ah, a state of impurity for the dead body. This impurity does not originate in matter, but in the corruption wreaked on the body by the spirit. The body, instead of having become the vehicle to advance the spirituality of the soul, had reversed the process. These bodies did not fulfil Solomon's dictum of returning to the dust in their original state. The concept of a twelve month period during which the soul keeps up some sort of intermittent contact with the body, reflects this idea. In a very few cases, peoples' lives follow the opposite pattern, inasmuch as their bodies become subservient to their spirituality. At death, the body then finds it difficult to separate from the soul, and to be left behind. In such cases, traces of the body, so to speak, try to escape towards Heaven together with the soul. Elijah's clothing, including his body would be burned off in the fiery elements he had to traverse in his ascent towards Heaven. A still better way of separating the body from the soul, is the clean break between body and soul at the precise moment of death, something accomplished by the very, very few. In those cases no impurity adheres to the physical remains at all, i.e. the dust is not impure and cannot become impure in its original state. When the Talmud says about Rabbeynu ha-kadosh that on the day he died priesthood became annulled, this is what the author of that statement Rabbi Chiyah had in mind. A person of the calibre of Rabbeynu hakadosh, who could say of himself that he had never enjoyed a physical satisfaction from his body, would not be forbidden contact with a priest when he died. The priest would be allowed to remain under the same roof with such a person's remains, seeing no impurity had attached itself to them. Herein lies the key to understanding the Sifri concerning the mission of the angel of death, and Moses' reaction to it. G'd had said to the angel "bring Me the soul of Moses." When Moses heard the angel of death say "give me your soul," he thought that the angel of death was trying to demonstrate his power, i.e. the power of ra, evil, over Moses. This is why he sent him away angrily. The body is composed of a mixture of four basic materials, i.e. fire, water, earth (dust) and wind (air). When the body develops a weakness, it is a sign that the four raw materials no longer work in harmony. The cause is due to an imbalance of the spiritual and material pressures within man. Death, i.e. separation of body and soul, must be preceded by the dissolution of the fusion of the four basic ingredients of the body. Moses, who knew that such a process had not yet commenced within him, knew that death due to this imbalance of forces did not apply to him yet. The angel of death had misunderstood his mission, which was simply to bring about the dissolution of the bond that held these four basic material ingredients together. Once this had been done, a clean break of body and soul would occur. When the Midrash describes the angel as approaching gehinnom, the mountains and the hosts of angels, to find out Moses' whereabouts, this describes the angel's search to see if any of the four basic materials had shown signs of weakening in Moses, and could form the basis for his being able to perform his usual task. He found that this had not occurred, and came back to G'd, mission unaccomplished. When G'd sent him out a second time, without changing the instructions, this showed that it had been the angel who had misunderstood, not that the instructions had not been precise enough. The fact that G'd Himself buried Moses, emphasises the separation of body and soul had been complete, instantaneous, that there had been no tum-ah at all. How else could G'd have involved Himself in Moses' burial, since He would then come into contact with impurity? This was an act of unprecedented love shown for any human being. Our sages see in the fact that the site of Moses' burial has never ben revealed, a retribution for Moses not having displayed sufficient fervor in the matter of Zimri cohabiting with the Midianite woman Kosbi. This had resulted in the need for Pinchas to take the law into his own hands. The message of the Midrash then is, that those who looked for Moses' burial place on the mountain, had ascribed super human qualities to him. They had to be reminded by seeing him buried in the valley, that even a Moses had human failings. Those, on the other hand, who had searched for his grave in the valley, only to see it on the mountain, had to be reminded that Moses did in fact tower high above other human beings. The fact that the site of the grave remains undisclosed, teaches that a true assessment of the complex personality of Moses is even beyond our sages. The term lakach hashem, G'd took, an expression we find when the wife of the prophet Ezekiel died, as well as when Enoch and Elijah left this earth, denotes that the earthly lives of these people were utterly fulfilled. When our sages say that Elijah did not die, the meaning is that he completed the earthly part of his life only. There remained other parts of his life to be fulfilled in a domain that does not know death. (Moed Katan 26) Our sages have made a general rule that "the righteous are called alive when they have died." In the case of Elijah, this is carried a bit further. Elijah did not even appear to die, hence there was no need for us to be told that appearances notwithstanding, he was not dead. Elijah, having wished himself an experience similar to that of Moses, was commanded to ascend to Heaven in the vicinity of the site where Moses had been buried, (see chapter 35)
THE RABBI: According to our view a servant of God is not one who detaches himself from the world, lest he be a burden to it, and it to him; or hates life, which is one of God's bounties granted to him, as it is written: 'The number of thy days I will fulfill'; 'Thou shalt live long' (Exodus 23:26). On the contrary, he loves the world and a long life, because it affords him opportunities of deserving the world to come. The more good he does the greater is his claim to the next world. He even reaches the degree of Enoch, concerning whom it is said: 'And Enoch walked with God' (Genesis 5:24); or the degree of Elijah, freed from worldly matters, and to be admitted to the realm of angels. In this case he feels no loneliness in solitude and seclusion, since they form his associates. He is rather ill at ease in a crowd, because he misses the divine presence which enables him to dispense with eating and drinking. Such persons might perhaps be happier in complete solitude; they might even welcome death, because it leads to the step beyond which there is none higher. Philosophers and scholars also love solitude to refine their thoughts, and to reap the fruits of truth from their researches, in order that all remaining doubts be dispelled by truth. They only desire the society of disciples who stimulate their research and retentiveness, just as he who is bent upon making money would only surround himself with persons with whom he could do lucrative business. Such a degree is that of Socrates and those who are like him. There is no one nowadays who feels tempted to strive for such a degree, but when the Divine Presence was still in the Holy Land among the people capable of prophecy, some few persons lived an ascetic life in deserts and associated with people of the same frame of mind. They did not seclude themselves completely, but they endeavoured to find support in the knowledge of the Law and in holy and pure actions which brought them near to that high rank. These were the disciples of prophets. He, however, who in our time, place, and people, 'whilst no open vision exists' (I Samuel 3:1), the desire for study being small, and persons with a natural talent for it absent, would like to retire into ascetic solitude, only courts distress and sickness for soul and body. The misery of sickness is visibly upon him, but one might regard it as the consequence of humility and contrition. He considers himself in prison as it were, and despairs of life from disgust of his prison and pain, but not because he enjoys his seclusion. How could it be otherwise? He has no intercourse with the divine light, and cannot associate himself with it as the prophets. He lacks the necessary learning to be absorbed in it and to enjoy it, as the philosophers did, all the rest of his life. Suppose he is God-fearing, righteous, desires to meet his God in solitude, standing, humbly and contritely, reciting as many prayers and supplications as he possibly can remember, all this affords him satisfaction for a few days as long as it is new. Words frequently repeated by the tongue lose their influence on the soul, and he cannot give to the latter humbleness or submission. Thus he remains night and day, whilst his soul urges him to employ its innate powers in seeing, hearing, speaking, occupation, eating, cohabitation, gain, managing his house, helping the poor, upholding the law with money in case of need. Must he not regret those things to which he has tied his soul, a regret which tends to remove him from the Divine Influence, which he desired to approach?
And this is [the meaning of] (Bereshit 5:24): “and Chanokh walked (The form of the verb “walk” used in these examples is reflexive and also not literally the walking action, meaning something like “caused himself to follow in the ways of…”, per la-leh-khet b’draw-khav (Devarim 30:16).) with God-Elohi”m”, “with God-Elohi”m walked Noakh” (c.f. 6:9) and “the God-Elohi”m before whom my ancestors walked” (c.f. 48:15). For the definition of Elohi”m is “master of all powers”, meaning that they grasped the matters of the upper and lower powers; the statutes of heaven and earth and those who enforce them; and the patterns of their behaviors, relationships and how they are assembled via all the contexts of human actions. According to this pattern and context, each one of them caused himself to act and behave in all his situations, because he saw and grasped the lofty rectifications according to the root of his soul-Neshama.
And about Enoch the scriptures say in Genesis 5, ויתהלך חנוך את־האלהים ואיננו כי־לקח אתו אלהים And Enoch walked with God, and he was no longer, for God took him (Genesis 5:24)
We can add that by granting the necessary existence of God, it is necessary to grant the existence of Providence, out of which justice is necessarily born, and from which the immortality of souls is inferred. The punishment of lacking the Providence of God does not always end with the body. We see in this life the deprivation of virtue, the flourishing of the wicked, and the suffering of the righteous, which makes a reward necessary in the next life. And some philosophers said this (Augustine, Book 1 of Civitate Dei, Chapter 19; Theodore in Chapter 45 in Gen., and Irenaeus, Book 5, Chapter 5) after seeing in the world, the death of the innocent Abel and the fratricide (Cain) building cities (Gen. 4:17), believing that serving God was vanity. Thus, to restore the credit given to the Providence, Enoch was taken by Divine Providence (see later, 10.3, and Gen. 5:24) to preserve him from death in the presence of everyone, so that they would turn their eyes to past centuries, and dedicate themselves to thinking about the eternity of the future life, where the inequalities of this life are undone.
What will happen with the Torah of our God, and how faithful are His testimonies, and how commendable are His sayings! For the Scripture mentions four ways of a person that vary: sitting, walking, lying down, and rising up, and all of them are active positions. And do not find it difficult to switch between them. Regarding lying down, the reason for lying is similar to "He will not harm you while you lie down" (Psalms 5). Our sages in the Talmud distinguished between "lying" (shokhev) and "lying down" (nishkav), while in the context of the Torah, both refer to lying down. And the testimony is found in Genesis 19, "Behold, I lay last night with my father." Now, lying down refers to awakening, as most of the time, when a person sleeps, he lies down. Thus, the verse in Genesis 28 states, "And he lay in that place," without mentioning that he also slept. The one who is asleep is similar to the dead. Therefore, it is written in 1 Kings 1, "And David lay down." Now, sitting is the resting posture of a person in one place, as if it is half-standing. Standing, on the other hand, refers to being fully erect, as in Leviticus 25, "And the house shall be raised up." Walking is the movement from one place to another, which is the opposite of sitting and lying down. It is like a stretched line from the head to the feet. However, in the book of Psalms, it is written, "He neither walked, stood, nor sat." It does not mention lying down because most of the time when a person lies down, he sleeps. In the Torah, it is written, "You shall speak of them when you lie down," like in Ecclesiastes 36, "I spoke to my heart, even with my mouth." All his activities, regardless of the position, he was commanded to meditate on His Torah. Thus, it is written, "And you shall meditate on it day and night." King Solomon (peace be upon him) said in Proverbs 6, "When you walk, it shall lead you; when you lie down, it shall watch over you, and when you awaken, it shall speak with you." Whether you are standing or sitting, these words teach us that God is one, and there is nothing besides Him. Therefore, it is written in Deuteronomy 6, "You shall love the Lord your God with all your heart." If you desire to stand in this worldly life and in the world to come, love the Name. And at the end of the book, I will reveal to you this secret, for it is the foundation of all wisdom. For the Name alone is the Creator of all and knows the parts of everything in the path of all, for the parts are changing, and the human soul alone, as given by God, is like a ready tablet upon which to write. And in this writing on the tablet is the divine script, which is the knowledge encompassing those born from the four roots, the knowledge of the spheres, the Throne of Glory, the secret of the Divine Chariot, and the Supernal Knowledge. Then the soul will be attached to the glorious God while still in the human being, and likewise, when it separates its power from its body, which is its palace. And it is not proper for an intelligent person to seek in this world only what will be good for the world to come. Do you not see that it is written in matters of forbidden relationships, "I am the Lord who distances you from forbidden relationships"? Then one will be among those who cleave to the glorious Name, as the words of Asaph say, "But as for me, the nearness of God is good for me" (Psalms 73). And higher than that, for behold, your distant ones shall perish, as David says, "For You will not abandon my soul to the grave" (Psalms 16). When my flesh descends there, for the grave is the burial place that is in the depths of the earth, as in Psalms 139, "And I lie down in Sheol, behold, You are there." And David says, "You will make known to me the path of life" (Psalms 16). And so says the poet, "But God will redeem my soul from the power of Sheol" (Psalms 49), and the word will take me up to a high place, as in Genesis 5, "And he was not, for God took him" (referring to Enoch). And as it is written, "And after glory, you shall take me" (Psalms 73). And it is written, "And sanctify yourselves today, and do not approach a woman" (Exodus 19). Therefore, one who lies with his wife is impure. And it is forbidden for him to pray until he washes himself. This was also mentioned by the sages of the Mishnah, that it was the custom of the people of Israel during the Second Temple period to wash a garment or skin if even a drop fell on it. One should not eat sacred meat. The Scripture emphasizes the stringency regarding menstruation, childbirth, and the Nazirite's consecration. When the days of his vow are completed and he desires to resume drinking wine, he must bring a burnt offering, a sin offering, a peace offering, and shave off his hair at the entrance of the Tent of Meeting, as a way of disgracing himself, for he has distanced himself from his sanctity and descended from his elevated state. Likewise, a woman who has given birth shall bring a one-year-old lamb. The owner of a field shall give tithes, first fruits, forgotten sheaves, corners of the field, and the dough offering. The owner of a vineyard shall observe the prohibition of orlah (uncircumcised fruit trees), the additional tithes, and the consecration of the first fruits. Similarly, the owner of a flock shall give the first shearing, the first-born, and the tenth. And one shall partake of peace offerings, the thigh, the breast, the foreleg, the cheeks, and the stomach alone, as it is written, "Each person shall give according to what he has, according to the blessing of the Lord your God" (Deuteronomy 16). The meaning is that it is fitting to give according to what the Lord has given him, and this is the criteria. In the end, Elijah the man of God and also Elisha shall testify to this.
Another matter, “do not cut off,” that is what is written: “But the Lord had not spoken to erase the name of Israel from beneath the heavens” (II Kings 14:27). The Holy One blessed be He does not seek that any one of them should die. See what is written: “The foreigner who accompanies the Lord shall not say: [The Lord will separate me from His people]” (Isaiah 56:3). If regarding a foreigner, I said not to disqualify him, all the more so Israel, who are My children. That is, “but the Lord had not spoken to erase…” Likewise, the Givonites, who were unsought proselytes, and were not sincere proselytes, but rather they converted due to fear, and I accepted them. And because Saul sought to confront them and killed the priests who would provide their sustenance, I killed him. Moreover, I brought three years of famine on their account, as it is stated: “There was a famine in the days of David [for three years…the Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). If the Givonites, who came to you, I did not disqualify, will I disqualify My children? That is, “But the Lord had not spoken to erase…” This is true all the more so regarding the Levites, who are servants before Me. That is, “Do not cut off.” “Do not cut off,” that is what is written: “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). The attributes of the Holy One blessed be He are not like the attributes of flesh and blood. A flesh and blood king against whom the province rebelled, he initiates chaos and kills the good with the bad. The Holy One blessed be He is not so. When the generation angers Him, he spares the righteous and eradicates the wicked. The generation of Enosh sinned; He eradicated them, but spared Ḥanokh: “Ḥanokh walked [with God and he is not, as God took him]” (Genesis 5:24). Why? “[He is a stronghold] on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). The generation of the Flood angered Him and He eradicated them, but He spared Noah: “Noah found favor in the eyes of the Lord” (Genesis 6:8). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The people of Sodom angered Him and He eradicated them, but He spared Lot, as it is stated: “It was when God destroyed the cities of the plain…[He sent Lot from the midst of the upheaval]” (Genesis 19:29). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” He brought darkness upon the Egyptians, “But all the children of Israel had light in their dwellings” (Exodus 10:23). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” Israel departed from Egypt, came to the wilderness, and performed that act, (The making of the Golden Calf.) except for the tribe of Levi, as it is stated: “Whoever is for the Lord, to me, and all the sons of Levi gathered to him” (Exodus 32:26). Immediately, Moses stood and killed the sinners by means of the tribe of Levi, as it is stated: “The sons of Levi acted in accordance with the word of Moses, [and some three thousand men fell from the people on that day]” (Exodus 32:28). And the Lord afflicted those who performed the act of the calf, but He did not afflict the tribe of Levi, as it is stated: “The Lord afflicted [the people, because they made the calf that Aaron had made]” (Exodus 32:35). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The Holy One blessed be He said: ‘The tribe of Levi took shelter in Me and sanctified Me with the calf, by right, I should acknowledge them for good and rescue them from trouble.’ That is why He cautioned Moses and Aaron regarding the sons of Kehat, who were Levites, so they would not be eradicated on account of the Ark. That is what is written: “Do not cut off…”
“Ḥanokh walked with God, and he was no longer, as God took him” (Genesis 5:24). “Ḥanokh walked with God, and he was no longer, as God took him,” Rabbi Ḥama bar Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the wicked. (Rabbi Ḥama interprets the verse to be saying that initially, Ḥanokh walked with God, but did so no longer.) Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked. The Holy One blessed be He said: ‘While he is still in his righteousness, I will take him away.’ Rabbi Aivu said: On Rosh Hashanah he judged him, when he judges all mankind. Heretics once asked Rabbi Abahu, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to them: ‘Why?’ (Does not “God took him” mean that he died?) They said: ‘Taking is stated here, and taking is stated elsewhere: “That today the Lord is taking your master (Elijah.) from upon your head”’ (II Kings 2:5). (Just as Elijah did not die, so, too, Ḥanokh did not die.) He said to them: ‘If it is [the word] taking that you are expounding, taking is stated here, and taking is stated elsewhere: “Behold, I am taking from you the delight of your eyes”’ (Ezekiel 24:16). (Referring to Ezekiel’s wife, who subsequently died.) Rabbi Tanḥuma said: Rabbi Abahu answered them well. A noblewoman once asked Rabbi Yosei, saying to him: ‘We do not find death mentioned in regard to Ḥanokh.’ He said to her: ‘Had it said: “Ḥanokh walked with God” and then remained silent, I would have said as you said. When it says: “And he was no longer, as God took him,” he was no longer in this world, as God took him.’
"Enoch walked with God." He walked with the angels three hundred years in the garden of Eden he was with them, and he learned from them intercalations, and seasons, and constellations and much wisdom.
(Numb. 4:18:) DO NOT CUT OFF. This text is related (to Nahum 1:7): THE LORD IS GOOD, A SHELTER [IN THE DAY OF TROUBLE]. The nature of the Holy One is unlike the nature of flesh and blood. (Tanh., Numb. 1:26; Numb. R. 5:3.) In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment (Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad).) and kills the good along with the bad without considering: This one has sinned, and this one has not sinned. Instead he kills the whole of it (i.e., the province). Now the Holy One is not like that. Rather, when a generation provokes him, he saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24): AND ENOCH WALKED WITH GOD. Why? (Nahum 1:7:) IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. The generation of the flood provoked him. So he destroyed them, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE; but he rescued Noah, as stated (in Gen. 6:8): AND NOAH FOUND FAVOR . And similarly with the Sodomites, he destroyed them, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM; but he rescued Lot, as stated (in vs. 29): AND SENT LOT AWAY. He brought darkness upon the Egyptians, BUT (according to Exod. 10:23) ALL THE CHILDREN OF ISRAEL HAD LIGHT IN THEIR DWELLINGS. Why? (Nahum 1:7:) IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. They went forth from Egypt and came to the desert. they committed that deed (i.e., the incident of the golden calf), except for the tribe of Levi. Thus it is stated (in Exod. 32:26): AND SAID: WHOEVER IS FOR THE LORD, COME TO ME <….> What is the meaning of WHOEVER IS FOR THE LORD? R. Simeon ben Johay says: Whoever (in Exod. 32:3) has not given a ring for idolatry, let him come unto me. (Ibid. cont.:) THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. The Holy One said (in Nahum 1:7): IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. Who took part in the deed of the calf, and who did not take part? What did do? He killed the sinners, as stated (in Exod. 32:35): THEN THE LORD SMOTE THE PEOPLE…. With reference to the tribe of Levi, however, which gave their lives for the Name of the Holy One, he said to Moses and Aaron (in Numb. 4:18): DO NOT CUT OFF….
(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood. (Numb. R. 5:3.) In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment (Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad).) and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua. (Numb. R. 1:12.) When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent. (Lat.: frumentarius (“grain dealer”).) and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.” (Numb. R. 5:9.) From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”
"You rebuked nations. This refers to Amalek, as it is said (Numbers 24:20), 'Amalek was the first of the nations.' You destroyed the wicked. This refers to Esau, the wicked one, as it is said (Malachi 1:4), 'They will call them the border of wickedness.' He committed five sins in one day: he had relations with a betrothed woman, committed murder, denied the resurrection of the dead, denied God's sovereignty, and showed contempt for the birthright. Their name shall be blotted out, as it is said (Exodus 17:14), 'I will utterly blot out the remembrance of Amalek.' Rabbi Levi said: It is written (Genesis 25:23), 'Two nations are in your womb.' What did [God] say to her [Rebecca]? 'Two governments are in your womb.' I reveal to you what is hidden: 'The first of the nations shall emerge from you,' as it is said (Jeremiah 2:3), 'Israel is the holy first fruits of his harvest.' Rabbi Elazar said in the name of Rabbi Yehoshua: God never needed to rely on an intimate relationship with a woman, except for that righteous woman [Rebecca], and even she was only through the medium of an angel. Rabbi said in the name of Rabbi Yose: It was through the name of Noah's son that [Rebecca] was blessed. 'Two nations are in your womb' - I [God] made seventy nations from [Noah's three sons], as it is said (Genesis 10:19), 'These are the three sons of Noah, and from these the whole earth was populated.' How? Japheth had fourteen descendants, Gog and Magog had thirty, and Ham had thirty. That makes seventy. (Genesis 10:5) 'From these the isles of the nations were separated.' 'And two nations are in your womb' - I will make from one [nation], seventy souls, and they will be fruitful and multiply. Another interpretation of 'two nations' is that one is proud of his wealth, and the other is proud of his royalty: Edom among the nations and Solomon among Israel." Another matter, two nations whose hatred is embedded in your womb, all hate Esau and all hate Jacob. Another matter, two nations that hate each other. They will separate from your womb. From this, we learn that Jacob was born circumcised and uncircumcised. He is one of the thirteen who were born circumcised. Adam, the first man, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Terah, Jacob, Joseph, Moses, Samuel, David, Isaiah, Jeremiah were all born circumcised. Adam was at the beginning of the creation of the Holy One, blessed be He, as it is stated, "And he begot in his likeness, after his image" (Genesis 5:3). Enoch, as it is stated, "And Enoch walked with God" (Genesis 5:24). And it is stated, "Noah walked with God" (Genesis 6:9). Noah, as it is stated, "Noah was a righteous man" (Genesis 6:9). Shem, as it is stated, "These are the generations of Shem" (Genesis 11:10). Whoever had his name repeated was born circumcised, such as Shem, Shem, Noah, Noah, Terah, Terah. Jacob, as it is stated, "And Jacob was a straightforward man" (Genesis 25:27). And it states, "Jacob, Jacob" (Genesis 46:2). Joseph, as it is stated, "These are the generations of Jacob, Joseph" (Genesis 37:2). This teaches us that he was born circumcised like him [Jacob]. Moses, as it is stated, "Moses, Moses" (Exodus 3:4). And it is stated, "And she saw that he was good" (Exodus 2:2). He was born circumcised. (Samuel I 3:10) (meaning Samuel IV, as it is written) Samuel, Samuel. Isaiah, as it is stated, "The Lord called me from the womb" (Isaiah 49:1). Jeremiah, as it is stated, "Before I formed you in the belly I knew you" (Jeremiah 1:5). David, as it is stated, "A golden Psalm of David" (Psalms 16:1). And much will the young servant serve. Rav Huna said, "If he merited, he will serve, and if not, he will not serve." And when David saw how Esau made Israel slaves, he said before the Holy One, blessed be He, "Rebuke the nations who seek to destroy me" (Psalms 44:6).
Traducción: חיים יואל בן אברהם *
And on the seventh day a great storm arose and Enoch was carried heavenwards in a fiery chariot, drawn by fiery horses. And on the seventh day, all the kings that were with Enoch, sent to ascertain the number of men that remained and followed Enoch to the place whence he ascended into heaven. And when the messengers came to the place, they found it full of snow and large blocks of ice all around. And they said to each other: Let us break asunder these blocks of ice and see whether the men going with Enoch did not die under them. And they searched for all of them but Enoch was not found, for he had gone up into heaven. And all the days of Enoch that he lived upon the earth were three hundred and sixty-five years; and it was in the one hundred and thirteenth year of the life of Lamech, the son of Methuselah, that Enoch was translated into heaven. And after Enoch had departed from the earth all the kings of the earth assembled and anointed Methuselah king over them, in the place of his sire." And Methuselah did whatever was pleasing in the eyes of the Lord, and he also followed the example of his predecessor, teaching and instructing the people in all the knowledge and wisdom he acquired of his father Enoch, and he himself did not turn from those teachings, neither to the right nor to the left. But in the last days of Methuselah the people turned away from the service of God, and they robbed and oppressed one another. They also rebelled and transgressed against the will of God and corrupted their ways, for they refused to obey the words of Methuselah. And the Lord became angry at the sons of man, and the earth became more barren, and there was neither sowing nor harvesting in those days throughout the earth. And whenever they would sow, in order to raise vegetables for the support of their lives, the seed would degenerate and produce only thorns and thistles. But for all that the sons of man would not turn from their evil ways, and their arms continued out stretched to do whatsoever was wicked in the eyes of the Lord. And they provoked the Lord with their sinful ways, and the Lord was exceedingly wroth and he repented having made man, and the Lord resolved to destroy them and to wipe them out from the face of the earth, as he did soon after. At that time when Lamech, son of Methuselah, was one hundred and eighty-six years old, Seth the son of Adam died. And all the days that Seth lived were nine hundred and twelve years.
All the sevens are forever beloved. Above, the seventh is beloved: Shamayim, shemei shamayim, rakia, sheḥakim, zevul, maon, and aravot, (These are the seven levels of heaven. ) and it is written: Praise Him Who rides in the aravot, with His name, the Lord” (Psalms 68:5). Regarding lands, the seventh is beloved: Eretz, adama, arka, gai, tziya, neshiya, tevel, (These are seven types of land. ) and it is written: “He will judge the universe [tevel] in righteousness, the nations with uprightness” (Psalms 9:9). Regarding generations, the seventh is beloved: Adam, Seth, Enosh, Kenan, Mahalalel, Yered, Ḥanokh, and it is written: “Hanokh walked with God” (Genesis 5:24). Regarding our ancestors, the seventh is beloved: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses, and it is written: “Moses ascended to God” (Exodus 19:3). Regarding sons, the seventh is beloved, as it is stated: “David was the seventh” (I Chronicles 2:15). Regarding kings, the seventh is beloved: Saul, Ish Boshet, David, Solomon, Reḥavam, Aviya, Asa, and it is written: “Asa cried out to the Lord” (II Chronicles 14:10). (In response, God provided him with a miraculous military victory and tremendous wealth in spoils of war. ) Regarding years, the seventh is beloved, as it is stated: “But in the seventh, you shall let it rest and leave it fallow” (Exodus 23:11). Regarding Sabbatical years, the seventh is beloved, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10). Regarding days, the seventh is beloved, as it is stated: “God blessed the seventh day” (Genesis 2:3). Regarding months, the seventh is beloved, as it is stated: “In the seventh month, on the first of the month.”
Kabbalists know that the agent (שר העולם) whom G–d appointed to be in charge of this universe is Mattatron (Chagigah 15 et al). It is said that Psalms 37,25: נער הייתי גם זקנתי, "I have been young; now I am old," must have been said by this angel, that he referred to the length of time he had been in the service of the Lord (Yevamot 16). This angel is reputed to have the keys to Heaven, and Kabbalists see some allusion to the identity of this נער, in Proverbs 22,6: חנוך לנער. They perceive חנוך as being Mattatron. Tosaphot query how this Mattatron could be described as שר הבריאה, in charge of the universe, seeing that חנוך did not live till long after the universe was created, and they therefore solve the problem in a different way. [This problem is discussed in Tosaphot Yevamot 16, and relates to part of the liturgical poetry in the morning prayer of שמחת תורה. Ed.] I do not think that there is really any substance in the query posed by Tossaphot for all those who have been granted some insight. The שר הבריאה certainly existed ever since the בריאה itself, and he is called Mattatron, since it is his function to guard over everything that reflects G–d's expressed will. The word מטרה is the translation of the Hebrew word שומר, guardian. חנוך performed a similar function on earth until G–d decided to remove him from earth while alive (Genesis 5,24). While on earth, he performed what the Kabbalists call the בחינה התחתונה, the "minor" function of Mattatron on earth. This "minor" function is known as מנעל, shoe. The force in charge of such activities is called Sandalphon, from the Hebrew סנדל, a sandal. Solomon sings the praises of such people when he says in Song of Songs 7,2: מה יפו פעמיך בנעלים, "How lovely are your footsteps when shod in pilgrim's sandals."
The above proves that the approach we have taken is based on ancient tradition. But I would like to suggest a mystical approach: We do not find that any person had enjoyed G–d's "light" from the time of Adam until the appearance of Chanoch whom G–d took from this earth and made into an angel (Genesis 5,24), the one usually referred to as Matatron. During the ten generations that elapsed between Adam and Noach, the latter was the outstanding צדיק of his time, refined enough to become the instrument of man's survival as a species. This is why the Torah reminds us that נח, whose name is half of that of חנוך, is referred to by the words זה ינחמנו, "This one will comfort us" (Genesis 5,29). His name also amounts to half the name of the angel מטטרון, Matatron, since the first three letters in that name equal 58, i.e. the same as the numerical value of נח. The remaining letters in the name of that angel spell נור, a burning light, to signify that חנוך had been turned into a flame of fire and become that angel. What had remained of חנוך after the 58=חן had been removed is וך, i.e. 26, a number equaling the numerical value of the Ineffable Name of G–d. Of the name מטטרון we are left with נור), a form of אש, fire, an allusion that "the Lord your G–d is אש אוכלה, a fire that consumes" (Deut. 9.3). We note that though there was an element of the quality of חנוך about נח, this was still שקר, deception, as it was not a true quality, seeing that even the "beauty" of אדם הראשון was only הבל, vain, since he had pursued values that are vain.
Midrash Shemuel on Avot quotes the opinion of Rabbi Shimon ben Tzadok to the effect that the Rabbi Shimon who told us about the advantages of silence in the above quoted Mishnah was one of the Ten Martyrs. All these martyrs sanctified not only their souls but also their bodies. There are two methods of sanctifying the body. 1) The way of Rabbi Akiva and his colleagues who died on קדוש השם, a martyr's death.This kind of holiness is referred to in the Torah as: והייתם קדושים (11,45). The second method of achieving holiness of the body is referred to in the Torah as: אני ה' מקדשם (21,23). Nadav and Avihu acquired holiness of the body via the second method, i.e. their souls were burned whereas their bodies remained intact. Their departure from this world was similar to that of Chanoch (Genesis 5,24), and Elijah (Kings II 2,11). This is why I believe that the reason their bodies remained intact was that their death was due to the intimacy they had established with G–d. When Rabbi Shimon said that he had not found anything better for the body than silence, he alluded to the instruction given to Rabbi Akiva and the other Martyrs to be silent and accept G–d's decree without question. Only after having made this point does Rabbi Shimon explain in detail what this silence is all about. The Talmud (Berachot 61b) reports that when he was about to die, Rabbi Akiva told his students that he had wanted to fulfill the instruction (Deut. 6,5) to "love your G–d with all your heart, all your soul and all your might," as we recite three times daily. He had wondered when he would finally be able to fulfill the part of "loving G–d with all your soul." By dying a martyr's death he was satisfied that he had finally been granted the opportunity to also fulfill that dimension of loving G–d. It was in this connection that Rabbi Shimon – who was also to become a martyr – said: "study is not of the essence whereas practice is." He referred to the difference between displaying one's love for G–d in theory and displaying it in practice. He also wanted to teach that when the practical opportunity to die a martyr's death does not arise (as in 99% of all lives), G–d will consider the intention to do so, i.e. the fact that one has mentally and emotionally prepared oneself to love G–d to the point where one is ready to die for His Name, as if one had actually done so. This is the deeper meaning of: אני ה' מקדשם "I, the Lord, sanctify them."
I, EVEN I. (Literally, I, I am He.) The word I is written twice. (For emphasis.) Compare, I, even I (Literally, I, I.) (Is. 51:12). On the other hand, its (The meaning of I, I am He.) meaning might be, I am He, and I do not change. (I, I am always He. I do not change.) The latter is the correct interpretation, for God has no co-worker. (To whom one can attribute certain acts of God. This clause paraphrases And there is no god with Me.) I am He that put Israel to death, and I will bring them back to life. Look, they were not saved. (The Israelites whom God put to death.) There is none that can deliver you out of My hand, even you out of My hand, (If it is not a scribal error then I.E. is repeating himself for purposes of emphasis.) until I execute My judgment upon you. Many say that we can derive the existence of life in the future world from this verse. (See Talmud Sanhedrin 91b; Peshachim 68a, and Sifre on this verse.) They offer proof from the fact that Scripture first states, I kill and then, I make alive. (According to this interpretation, I kill and I make alive refers to the same person.) It similarly reads, The Lord killeth, and maketh alive (I Sam. 2:6). He bringeth down to the grave, and bringeth up (Ibid.) is proof. (That Scripture speaks of one and the same person.) Others offer proof (Of the existence of life after death.) from: And surely your blood of your lives (nafshotekhem) (Nafshotekhem may be rendered, your souls.) will I require (Gen. 9:5). (This verse proves that man has a soul.) Also from And it shall be righteousness unto us (Deut. 6:25); (According to this interpretation it shall be implies a future world, for otherwise Scripture employs the present rather than the future tense.) for that is thy life (Deut. 30:20) in the world to come, (The Talmudic interpretation of the clause quoted. See Kiddushin 40a.) and the length of thy days (Ibid.) in this world; (The Talmudic interpretation of the clause quoted. See Kiddushin 40a.) that it may go well with thee (Deut. 5:16). (According to the rabbis this verse alludes to life in the word to come. See Kiddushin 40a.) Rabbi Hai Gaon, of blessed memory, says that Scripture had no need to state clearly that a future world exists because it was known by tradition. I believe that [Scripture does not speak of a future world] because the Torah was given to all. It was not given to an individual alone. The topic of the world to come is not comprehended by even one in a thousand, for it is very abstruse. The reward in the world to come is contingent on the nature of the soul. (According to I.E. one cannot understand the nature of the soul unless he has mastered the sciences. “[A]…person who did not study psychology will not understand the five ways in which a human being’s soul is similar to its creator. One cannot know the latter if one has not studied the very intricate sciences dealing with the heavens and the earth” (Yesod Mora 1, Strickman translation, p. 22).) The reward (Given in the future world.) is given for the service of the heart. (Observing the commandments with one’s heart, for they develop the soul. “Pay attention and note that all precepts written in the Torah, transmitted by tradition, or enacted by the Rabbis, aim at perfecting the heart” (Yesod Mora, Chapter 8, p. 100).) The latter consists in comprehending the works of God, (The reference appears to be to the sciences. “Man’s soul is unique. When given by God, it is like a tablet set before a scribe. When God’s writing, which consists of the categorical knowledge of the things made out of the four elements, the knowledge of the spheres, the throne of glory, the secret of the chariot, and the knowledge of the Most High, is inscribed on this tablet the soul cleaves to God the Glorious while it is yet in man and also afterward when its power is removed from the body.” (Yesod Mora, Chapter 10, p. 143. See also Chapter 7, p. 107, “The intelligent person will…study the scienees…he will isolate himself for the purpose of studying and meditating upon God’s law and observing the Lord’s precepts…God’s right hand of bliss will be eternally upon his soul when it separates from the body.”) for they are the ladder whereon one ascends to the level of understanding the knowledge of God, which is what is most important. Observe, the Torah itself explains to the intelligent the topic of the tree of life. (The tree of life alludes to eternal life. See I.E. on Gen. 3:24 (Vol. 1, p. 78). Also see previous note.) Behold, there is a power by which one can overcome the cherubim. (Which prevent man from reaching the tree of life. See Gen. 3:24. According to I.E. the cherubim symbolize the distractions (e.g., lust, materialism) which prevent man from developing His soul.) The one who eats from the tree of life (The person who acquires wisdom and develops his soul.) gains eternal life like the ministering angels. The psalm of the sons of Korah similarly reads, Hear this, all ye peoples…(Ps. 49:2). (And goes on to speak of the future world.) The secret (To this psalm.) is But God will redeem my soul from the power of the nether-world; For He shall receive (take) me. Selah (Ps. 49:16). (In other words, this psalm teaches that there is a future world. I.E. makes this same point in his commentary on Psalms.) Scripture similarly states, And afterward receive (take) me with glory (Ps. 73:24). Both verses employ the word “taking” as Scripture does in the account of Enoch (See Gen. 5:24.) and Elijah. (II Kings 2:2-10.) Now, since Scripture states, But God will redeem my soul [from the power of the netherworld] (Ps. 49:16), how could it say, For too costly is the redemption of their soul (Ps. 49:9)? (This verse implies that there is no future world.) The intelligent will understand. (That Ps. 49:9 applies to physical death and Ps. 49:16 to deliverance from spiritual extinction (Weiser). See I.E. on Ps. 49:16.)
Death is described in six different forms throughout the Bible, three of which are applicable to the wicked and three to the righteous. The three terms applied to a wicked person dying are: מחייה, אבדן, כרת. Death described as מחייה is the worst of the three deaths. It is applied to the deaths of the kind of wicked people who have neither Torah knowledge nor ordinary wisdom to their credit and remained unaware of the Creator and His wonderful deeds. Such people’s death is no different than the death of animals. Their souls perish as absolutely as do their bodies. Proverbs 13,9 ונר רשעים ידעך, “and the lamp of the wicked will be extinguished,” compares the soul of the wicked person to a lamp, explaining that this soul is dependent on the body it inhabits much as the light of a lamp is dependent on its oil supply. When that supply fails the light is extinguished. This group of wicked people has neither reward nor punishment to look forward to ever. [I suppose the reference is to the time of resurrection. Ed.] Examples of such people were the people of the generation who perished during the deluge of whom the sages have said that just as they have been wiped out on earth their life expectancy in the hereafter has also been wiped out (compare Sanhedrin 108). The sages there concentrated on the words וימח את כל היקום, “He erased all creatures” (Genesis 7,23). This line refers to their destruction in this life, whereas the subsequent words וימחו מן הארץ in verse 24 in the same chapter refer to their becoming extinct in any form of life in the future. The expression אבדן when applied to the death of the wicked refers to such Israelite sinners as died without benefit of having repented their sins prior to their deaths. They are being judged after their physical death in Gehinom; this is the meaning of Leviticus 23,30 והאבדתי את הנפש ההיא. Such a death is worse than the death described by the Torah as כרת. The people guilty of the penalty called כרת are judged and after they have completed whatever length of punishment has been decreed for them, their souls are admitted to the hereafter. The three types of deaths mentioned in connection with the righteous are: 1) גויעה, אסיפה, ביאה — All three of these types of death are mentioned in connection with Avraham. This means that these three are all of the same category [as Avraham certainly died only once. Ed.] We read in 25,8 ויגוע ויאסף; we also have the Torah telling Avraham about his death in the future where G’d said to him in Genesis 15,15 ואתה תבא אל אבותיך בשלום, “as far as you are concerned you will come to join your fathers in peace.” Expressions of death involving either of the three words mentioned in connection with Avraham apply to the kind of righteous people who transfer to Gan Eden immediately upon the death of their bodies, not having to face any punishment at all. Such a death was the lot of Ishmael, of whom the Torah writes ויגוע וימת ויאסף אל עמיו. Clearly, he had become a penitent. 2) The second type of death involving the righteous is described in the Torah by the word לקיחה, “being taken away.” Such an expression is applied to people who enter Gan Eden while physically alive such as Chanoch (Genesis 5, 24) of whom the Torah wrote: “he was no longer, as G’d had taken him.” The prophet Elijah experienced a similar “death,” as he had told his disciple Elisha (Kings II 2,10) אם תראה אותי לוקח מאתך, “if you will see me taken from you, etc.” 3) The third type of death applicable to the righteous is described as “rest.” This is an expression promising the righteous participation in the resurrection, a time which our sages have described with the words מנוחה or שבת. This promise was applied to Daniel who had been told (Daniel 12,13) ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין, “But you, go on to the end; you shall rest and arise to your destiny at the end of the days.”
אלה תולדת נח, נח איש צדיק, תמים היה בדורותיו את האלוקים התהלך נח. “These are the generations of Noach; Noach was a righteous man, perfect in his generations; Noach walked with G-d.” The word תולדות refers to “happenings” (compare the comments by Ibn Ezra and David Kimchi); it is what is described in Proverbs 27,1 as כי לא תדע מה ילד היום, “for you do not know what the day will bring.” The explanation of these commentators is based on the verse following in which Noach is described as ויולד נח, “Noach begot.” These words are read as belonging to what the first verse told us i.e. the three virtues which Noach practiced as opposed to his peers. Being a צדיק, a righteous person, meant not engaging in violent means to gain one’s objectives. The Torah reported in verse 11 that his generation was guilty of random violence. His second virtue was that he was תמים, “perfect,” that he was consistent and thorough in the way he practiced his virtues. The Torah applies the term תמים to the red heifer, i.e. a cow that has uniformly red hair. Even two hairs of a different colour disqualify such an animal from fulfilling its designated purpose. In other words, an animal אשר אין בה מום,”which is without blemish” (Numbers 19,2). In the case of human beings, the term מום describes a character defect. This is why the Torah describes Noach as תמים “free from blemish.” Psalms 119,1 lauds such people by referring to them as אשרי תמימי דרך,”hail to those whose way is blameless.” In order to contrast Noach’s virtues with those of his contemporaries the Torah writes כי השחית כל בשר על הארץ, “for all flesh had corrupted its way upon the earth.” Noach’s third virtue is described by the words את האלוקים התהלך נח, “Noach walked with G-d.” This virtue of “walking with G-d” is something so exceptional that we find it mentioned only very rarely. Nonetheless, it is one of the imperatives G-d (Moses) commanded the Jewish people (Deut. 13,5) when He said: אחרי ה' אלוקיכם תלכו, “You shall follow the Lord your G-d, etc.” Interestingly , in our verse the Torah does not describe Noach as having walked behind G-d, i.e. אחרי האלוקים, nor does it use the normal conjugation kal i.e. הלךwhen describing Noach’s relationship to G-d. The Torah uses the reflexive conjugation התהלך, “he made himself walk.” This was not a construction that can be applied to an entire nation and this is why Moses did not phrase his imperative as אחרי ה' אלוקיכם התהלכו,”make yourselves follow (in the footsteps of) the Lord your G-d.” Only select individuals ever attain such a lofty spiritual level and only after having become outstandingly righteous people. (in the words of our author “people who have attained the levels of the sun and the various forces of energy in outer space and who are familiar with how these forces of energy influence what goes on in our terrestrial world.”) The very attainment of that level of comprehension of the forces at work in our universe reveals that the person who commands it has an appreciation of G-d and His Majesty. This is what David meant when he said (Psalms 19,2) השמים מספרים כבוד א-ל ומעשה ידיו מגיד הרקיע, “the heavens declare the glory of G-d , the sky proclaims His handiwok.” This is also why our sages (Shabbat 75) have said: “anyone who knows how to calculate the various seasons and horoscopes correctly and fails to use his ability is the subject of the verse (Isaiah 5,12) “and he fails to take note of what He is designing.” We have another scriptural verse (Psalms 82,5) לא ידעו ולא יבינו בחשכה יתהלכו, “they neither knew nor understood, they make themselves walk in darkness;” this verse too describes people who, though able to comprehend the mysteries of nature, fail to pay attention to this and to draw the appropriate conclusions regarding their conduct on earth. In order to highlight Noach’s achievements in this sphere the Torah testifies to this with the words את האלוקים התהלך נח, that “Noach indeed walked with G-d.” This “walking with G-d,” meant that after he had gained insight into the existence and supervisory activity of G-d through his study of astronomy enhanced by his virtuous lifestyle, he drew the proper conclusions. He did not believe in astrology, i.e.he knew that all these phenomena do not represent independent forces in the universe. In this way he was poles apart from his peers who all believed in the sun, i.e. the solar system as a supreme cause. When the Torah speaks about the corruptness of mankind, this is a refernce to idolatry. In Sanhedrin 57 the term השחתה is used to describe paganism and sexual licentiousness based on Exodus 32, 7 where G-d informed Moses with the words שחת עמך, “your people has become corrupt,” that the Israelites had made for themselves a golden calf. This is also why the idolater Jerobam is called איש משחית “a man causing corruption” (based on Proverbs 28,24). The Talmud describes this corruption as taking place לפני האלוקים, something which corresponds to the basic prohibition of idolatry in Exodus 20,3. where the Torah writes לא יהיה לך אלוהים אחרים על פני, “You shall not have other deities in My presence.” The first person who is credited with having attained this level of perfection was Chanoch, and the Torah wrote of him (Genesis 5,24) ויתהלך חנך את האלוקים, “Chanoch walked with the Lord.” This was remarkable because he lived during a time when Enosh had introduced idolatry and all the people of his time had begun to worship the sun and other planetary constellations. Chanoch investigated the laws of nature and concluded that there must be a primary cause which is responsible for the regular orbits of the stars, the sun, etc. The very fact that he is descrbed a having spent 365 years on earth, a number which corresponds to the number of days in the sun’s orbit, is the Torah’s way of hinting to us something about the nature of his superior knowledge. As a result of his investigations of nature Chanoch cleaved to G-d, i.e. to the primary Cause. The next time we find the Torah mentioning the concept of “walking with” or in front of” G-d, is in connection with Avraham in Genesis 17,1. There too the expression התהלך לפני, “walk in front of Me,” is followed by the words והיה תמים “and become perfect,” to show that walking with G-d is an indication of one’s “perfection.” From all we know Avraham was constantly engaged in religious disputes, trying to convince people that there was only one G-d and that He supervises the fates of every individual on earth. He engaged in arguments with the powers of his time concerning the laws of the states. People confronted him trying to prove that the sun was a deity. Avraham did not deny the powers of the sun and its direct influence on what goes on in our world. However, he tried to convince the people of his time that the sun was only an instrument wielded by G-d just as certain tools with which an artisan fashions wonderful furniture is not a deity as it could not produce anything unless the hand of the craftsman guided it. This is why he was prepared to die for his belief when he chose to be thrown into Nimrod’s furnace rather than to deny his true beliefs. The Torah referred to this in Genesis 15,7: “I am the Lord who has taken you out (saved you) from the fire of the Chaldaens.”
וימת שם משה עבד ה', “Moses, the servant of the Lord, died there.” Note that Moses has not been described as a “servant of the Lord” until he died. During his lifetime he was variously described as איש האלו-הים, “the man of G’d,” (Deut. 33,1) etc., only now after he has died is he referred to as “a servant of the Lord.” This latter appellation describes Moses in his full stature and theological attainments. A “servant” is someone who is familiar with the intimate aspects of his master’s life, having access to the privacy of his bedroom, etc., performing duties there of a very intimate and private nature on an ongoing basis. We have been told explicitly in Chulin 7 that the righteous are even greater in death than they have been in life. No human being has ever been given the title “holy,” until after they have died. For instance, the words לקדושים אשר בארץ המה, “the holy ones who are in (under) the earth,” are understood by Midrash Tehillim (Psalms 16,3) as referring to the patriarchs who have already died. The Midrash concludes from that choice of words that even the patriarchs did not qualify for the compliment: “the holy ones,” until after their deaths. The reason for all this is that as long as people have an evil urge there is no guarantee that they will not give in to the temptation offered by that evil urge. This has also prompted the sages responsible for formulating our prayers to have us say in the third of the 18 benedictions of the Amidah prayer: “and holy ones praise You daily, selah.” They refer to the souls of these “holy ones” praising the Lord. This is also what David speaks of in the last of the psalms when he concludes כל הנשמה תהלל י-ה, “when it is all soul, it praises You, praise the Lord.” Many people ask the question how it was possible that someone of the stature of Moses who became the instrument of giving the Torah to the people of Israel, died, whereas Elijah and Chanoch, both people of lesser stature, did not die? (Compare Genesis 5,24 and Kings II 2,11 respectively.) The answer is that Moses sinned at the waters of strife whereas both Chanoch and Elijah had not been guilty of sin at all. Seeing that they did not sin, they never became part of the decree of death that Adam was subjected to, and could therefore enjoy eternal life.
So too do we find in Pirke d'Rabbi Eliezer (Chapter 8): “The universe [i.e. sun and the moon in their orbits to make the concept of time and a calendar meaningful, Ed.] was created starting with the 28th day in Elul. G’d was forced to make an adjustment to the commencement of the New Year [seeing that the 28th of Ellul was simultaneously the fourth day of creation so that Adam was created on the thirtieth of that month. Ed.] at which time He handed over the calendar manipulations to Adam. This is the meaning of the words זה ספר תולדות אדם, “this is the book of the descendants of Adam” (authority derived by man from the Lord) in Genesis 5,1. Adam passed on this authority to Chanoch as we know from Genesis 5,24 that “Chanoch walked with G’d.” Chanoch in turn passed on this authority to Shem, son of Noach. (According to Pirke d'Rabbi Eliezer, Chanoch passed it on to Noach and Noach passed it on to Shem). Shem passed on this authority to tamper with the calendar to Avraham who in turn passed it on to Yitzchak who in turn passed it on to Yaakov where it remained until the latter left the land of Israel and descended to Egypt. While the Israelites were in Egypt they did not have the authority to tamper with the calendar. This is why Exodus 12,1 introduced a new chapter in Jewish history; this is also why the Torah stressed that the directives given there were given בארץ מצרים, “in the land of Egypt,” something that we would have known as the Israelites were in Egypt at the time. The word לאמור In Exodus 12,1 meant that G’d said to Moses that up until that time (since the descent to Egypt) He had kept the secret of how to make these calculations to Himself, whereas at that point in time He was releasing this information. As long as the Jewish people lived in the land of Israel they exercised this authority adding an extra month from time to time to bring the seasons into harmony with the lunar calendar, and to compensate for the fact that the moon’s orbit was 29 days and a fraction of the thirtieth day so that the month had to have either 29 or thirty days. When most of the Jewish people were exiled to Babylon or went to Egypt, the calendar manipulation was taken care of the by the few Jews remaining in the Holy Land. When the prophet Ezekiel requested permission from G‘d to perform this task in Babylon, G’d told him that no one was permitted to perform this task except within the Holy Land. This prompted the sages to establish the rule that whereas the wise men and righteous people in the diaspora do not have the authority to tamper with the calendar, even herdsmen in the land of Israel do have such authority. Even prophets outside the land of Israel lack this authority whereas laymen inside of the land of Israel do have the authority to adjust the calendar. Only when no Jew remained in the land of Israel did they begin to adjust the calendar in Babylon. As soon as Ezra moved to the land of Israel they began to adjust the calendar there, and when Ezekiel asked permission to do this in Babylon G’d told him (Ezekiel 36,17) that it was the exclusive prerogative of the people living in Israel, i.e. בית ישראל יושבים על אדמתם. [I have quoted more from Pirke d'Rabbi Eliezer than the author, though not all. One of the most interesting things there is that it dates the move of Ezra to the land of Israel as far earlier than other traditional sources. Ed.] Something about the details of the procedure of adding an extra month to the year (still from Pirke d'Rabbi Eliezer): They would bring a Torah scroll, form a (semi)-circle where the elders would be seated in order of their seniority. They would then face with their faces to the ground, rise and remain standing, extend the palms of their hands toward heaven. The most senior member of the assembly would pronounce the Ineffable Name (as part of the appropriate benediction to be recited) and a heavenly echo would be heard and confirm the authority of those assembled to proceed by reciting the verse in Exodus 12,1. If the respective generation were lacking in merits no heavenly echo would be heard. People who were present at the time the heavenly echo was heard were extremely fortunate as we know from Psalms 89,16 “hail to the nation who understand the meaning of the blast of the teruah, they walk in the light of Your presence O Lord.” This was an allusion to the people (performing this ceremony) enjoying G’d’s approval. Thus far (more or less) Pirke de Rabbi Eliezer.
MINE ORDINANCES SHALL YE DO. “These are matters prescribed in the Torah which, even if they were not prescribed, one would know that they ought to be prescribed.” Thus the language of Rashi. And in the Torath Kohanim it is stated: (Torath Kohanim, Acharei 13:10.) “These are matters written in the Torah which, even if they were not written, would deserve to have been written, such as robberies, forbidden sexual relationships, idolatry, bloodshed and blasphemy.” Now by way of the simple meaning of Scripture, the term mishpatai (Mine ordinances) is to be understood in its simple sense. It is a reference to the laws stated in the section of V’eileh Hamishpatim (And these are the ordinances) (Exodus 21:1.) and in the whole Torah. Therefore He states here, which if a man do, he shall live by them, (Further, Verse 5.) as these laws were given so that man should live, and for the development of countries, and peace among men, so that no one should cause harm to his fellowman or kill him. The prophet Ezekiel likewise mentioned many times with reference to these mishpatim (ordinances), which if a man do, he shall live by them, (Ezekiel 20:11, 13 and 21.) while of the Sabbath he says, to be a sign between Me and them. (Ibid., Verse 12.) Similarly in the Book of Nehemiah it says, Thine ordinances, which if a man do, he shall live by them. (Nehemiah 9:29.) But our Rabbis have said: (Yoma 85 b.) “He shall live by them (Further, Verse 5.) — but not die by them. This teaches that danger to live overrides the Sabbath laws and [all] the commandments.” And according to the Midrashic interpretation it means: (Torath Kohanim, Acharei 9:10. It is also mentioned here in Rashi.) “He shall live by them (Further, Verse 5.) — in the World to Come. Should you say it means that he shall live in this world, will he not in the end die!” (Hence the Divine assurance that he shall live by them must refer to eternal life.) And if so, the expression which if a man do, he shall live by them (Further, Verse 5.) refers back [not only to the mishpatim (ordinances), as we explained before, but] also to chukothai [“My statutes,” those laws for which no reason is given, but the observance of which also assures one eternal life]. Know that man’s [reward in] life for the observance of the commandments is in accordance with his preparation for them. For he who fulfills the commandments not for their own sake, but in order to receive a reward, will be rewarded on account of them in this world with longevity, riches, possessions, and honor. It is concerning this [kind of observance of the laws of the Torah] that it is said, in her left hand are riches and honor, (Proverbs 3:16.) which the Rabbis interpreted to mean: (Shabbath 63 a.) “to those that stand on the left of it [i.e., to those who engage in the observance of the Torah not for its own sake], there are material riches and honor.” Similarly, those who engage in the observance of the commandments so as to merit by them reward in the World to Come, these being the people who serve G-d out of fear [of punishment], will be found worthy on account of their intention to be saved from the judgments that will come upon the wicked, and their souls shall abide in joyfulness (See Psalms 25:13.) [in life eternal]. But those who engage in the observance of the commandments out of love, as is right and proper, together with worldly occupation, similar to what is mentioned in the Torah in the section of Im Bechukothai, (If ye walk in My statutes. Further, 26:3.) And your threshing shall reach unto the vintage, (Ibid., Verse 5.) they will merit good life in this world according to the usual nature of things, and in life eternal, in the World to Come, their merits will still be complete before them [since the reward they received in their lifetime will not reduce that which is to come to them in the hereafter]. But those who abandon altogether the concerns of this world and pay no attention to it, acting as if they themselves were not creatures of physical being, and all their thoughts and intentions are directed only to their Creator, just as was the case with Elijah, [these people] on account of their soul cleaving to the Glorious Name will live forever in body and soul, as is evidenced in Scripture concerning Elijah (II Kings 2:11: and Elijah went up by a whirlwind into heaven.) and as is known of him in tradition, (The Talmud and Midrashim abound in instances which prove that Elijah’s removal from earth was no interruption of his earthly existence. On the contrary, in countless appearances he traverses the world in order to protect the innocent etc. (see L. Ginzberg, The Legends of the Jews, IV, pp. 202-235).) and as the Midrashim speak of Enoch (Genesis 5:24: And Enoch walked with G-d, and he was not; for G-d took him. Many Midrashim describe his activity after his ascencion into heaven. See, however, Rashi ibid.) and of those belonging to the World to Come who will rise at the resurrection. It is for this reason that on the subject of reward for observance of the commandments the verses speak [in various ways, such as]: that thy days may be long; (Exodus 20:12.) that thou mayest live; (Deuteronomy 16:20.) and that thou mayest prolong thy days. (Ibid., 22:7.) For these expressions include all kinds of life, each according to his due.
ויוכח The word here has the meaning of reproof (“and he reproved thee”; cf. Genesis 5:24) and not of deciding (as in Genesis 5:37).
But that kind is rare and hardly to be found, though that such should be is not impossible. This is shown by the oracle vouchsafed about Enoch. “Enoch was well pleasing to God and was not found” (Gen. 5:24),
Why, when Enoch died, the sacred historian adds the assertion, "He pleased God?" (Genesis 5:24).
Why, when Enoch died, the sacred historian adds the assertion, "He pleased God?" (Genesis 5:24). In the first place, he says this because, by such a statement, he implies that the soul is immortal, inasmuch as after it is stripped of the body, it still pleases a second time. In the second place, he honours the repentant man with praise, because he has persevered in the same alteration of manners, and has never receded till he has arrived at complete perfection of life; for behold, some men appear to be readily sated after they have only tasted of excellence; and after a hope of recovery has been given to them, they relapse again into the same disease arrived at complete perfection of life; for behold, some men appear to be readily sated after they have only tasted of excellence; and after a hope of recovery has been given to them, they relapse again into the same disease.
What is the meaning of the expression, "He was not found because God translated him?" (Genesis 5:24).
“O mortal, I am about to take away the delight of your eyes from you through pestilence; but you shall not lament or weep or let your tears flow.
Chanoch walked with [the fear of] Elohim, and he was no longer [there] for Elohim took him [put him to death].
And Hanok served in the truth before the Lord; and, behold, he was not; for he was withdrawn by the Word from before the Lord.
And Hanok served in the truth before the Lord; and, behold, he was not with the sojourners of the earth; for he was withdrawn, and he ascended to the firmament by the Word before the Lord, and his name was called Metatron the Great Saphra.
| וַיְחִ֣י מְתוּשֶׁ֔לַח שֶׁ֧בַע וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־לָֽמֶךְ׃ | 25 R | When Methuselah had lived 187 years, he begot Lamech. |
Methuselah lived one hundred and eighty-seven years, and he begot Lemekh.
All the sevens are forever beloved. Above, the seventh is beloved: Shamayim, shemei shamayim, rakia, sheḥakim, zevul, maon, and aravot, (These are the seven levels of heaven. ) and it is written: Praise Him Who rides in the aravot, with His name, the Lord” (Psalms 68:5). Regarding lands, the seventh is beloved: Eretz, adama, arka, gai, tziya, neshiya, tevel, (These are seven types of land. ) and it is written: “He will judge the universe [tevel] in righteousness, the nations with uprightness” (Psalms 9:9). Regarding generations, the seventh is beloved: Adam, Seth, Enosh, Kenan, Mahalalel, Yered, Ḥanokh, and it is written: “Hanokh walked with God” (Genesis 5:24). Regarding our ancestors, the seventh is beloved: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses, and it is written: “Moses ascended to God” (Exodus 19:3). Regarding sons, the seventh is beloved, as it is stated: “David was the seventh” (I Chronicles 2:15). Regarding kings, the seventh is beloved: Saul, Ish Boshet, David, Solomon, Reḥavam, Aviya, Asa, and it is written: “Asa cried out to the Lord” (II Chronicles 14:10). (In response, God provided him with a miraculous military victory and tremendous wealth in spoils of war. ) Regarding years, the seventh is beloved, as it is stated: “But in the seventh, you shall let it rest and leave it fallow” (Exodus 23:11). Regarding Sabbatical years, the seventh is beloved, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10). Regarding days, the seventh is beloved, as it is stated: “God blessed the seventh day” (Genesis 2:3). Regarding months, the seventh is beloved, as it is stated: “In the seventh month, on the first of the month.”
ויקרא שמו יעקב AND HE CALLED HIS NAME JACOB — The Holy One, blessed be He, thus named him (Midrash Tanchuma, Shemot 4). [Some versions add: He said to them (to those who gave Esau that name cf. Genesis 5:25): You have given your first-born a name, I, too, will give my son, my firstborn, (cf. Exodus 4:23) a name. That is what is written, “And He called his name, Jacob” (Genesis 26:26). Another explanation is: his father called him Jacob because he was grasping Esau’s heel
ויקרא האדם AND THE MAN CALLED — Scripture now reverts to its previous topic (Genesis 2:20) beginning with “and the man gave names”. It broke it off (that is, interpolated the story of the serpent) only to tell you that through the giving of names Eve became his mate, as it is written (Genesis 2:20) “but for Adam there was not found a help meet for him,” and that therefore “the [Lord God] caused to fall a deep sleep upon him” and formed Eve. But because Scripture writes at the end of the story of creation of Eve (Genesis 5:25), “and they were both naked”, it therefore follows on with the passage dealing with the serpent, to inform you that because he saw her nakedness and that they displayed no feeling of shame in their actions, he desired her, and he came upon them with his evil plan and with deceit.
Mesushelach lived one hundred and eighty-seven years and he had a son Lemech.
And Methushelach lived a hundred and eighty-seven years, and begat Lemek.
| וַיְחִ֣י מְתוּשֶׁ֗לַח אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־לֶ֔מֶךְ שְׁתַּ֤יִם וּשְׁמוֹנִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 26 R | After the birth of Lamech, Methuselah lived 782 years and begot sons and daughters. |
Methuselah lived after he begot Lemekh seven hundred and eighty-two years; and he begot sons and daughters.
And after many days and years while engaged in services and prayers to the Lord in his hidden chamber, an angel of the Lord called upon him from heaven, and he said: Here am I. And he said unto him: Arise and leave thy house and thy hiding place, and go among all men to teach them the ways of the Lord, and the good deeds they have to practice in following the ways of the Lord. And Enoch arose and he left his house and hiding place wherein he was, according to the word of the Lord, and he went out among the people, instructing them in the ways of the Lord. And he gathered together all the people at that time, and made known unto them the instruction of the Lord. And he ordered men to go about and publish in a loud voice in all the dwelling places of the sons of man, as follows: Who is the man that is desirous to understand the ways of the Lord and the actions which are good and just? let him then come to Enoch! And all the people willing to learn those things gathered around Enoch. And Enoch ruled over all the sons of man according to the words of God, and they came and bowed down before him to the ground, and all of them obeyed unanimously to his words. And the spirit of God rested upon Enoch, and he taught all his men the wisdom of God and his ways, and they served the Lord through all the days of Enoch, and the people always came to hear his wisdom. And the kings of all the sons of man served unto the Lord through all the days of Enoch, and they also came to hear his wisdom. All the kings of the nations, the highest and the lowest, their princes and judges, all came unto Enoch when they heard of his wisdom, and they bowed down before him with their countenances to the ground, and they greatly begged of him to be their ruler, until he consented. And they gathered together, about one hundred and thirty kings and princes, and they made Enoch their king and all were subject to his hands and to his words. And Enoch taught them wisdom and knowledge and the ways of God, and he made peace between all of them, so that peace reigned through the whole earth in the days of Enoch. And Enoch ruled over the sons of man for two hundred and forty-three years, and he dispensed law and justice to all his people, and he directed them in the ways of God. And these are the generations of Enoch: Methuselah, Elisha and Abimelech, three sons, and their sisters, Milcah and Naamah. And Methuselah lived one hundred and eighty-seven years, and he begat Lamech. And it was in the fifty-sixth year of Lamech’s life that Adam died, he was nine hundred and thirty years old when he died, and his two sons, together with Enoch and Methuselah his son, buried him with great honors according to the manner of the burial of kings, in a case, as the Lord had spoken unto them. And all the children of man held there a very great mourning and weeping over Adam, which hath become a custom since then among the sons of man, even to this day. And Adam died because he had eaten from the tree of knowledge; and like him so must die also all his children, as the Lord hath proclaimed it.
And it was in the year of Adam’s death, which was the two hundred and forty-third year of Enoch’s reign, that Enoch put it in his mind once more to withdraw from the sons of man, and to separate himself from society into seclusion, as he did once before, in order to serve the Lord. Yet he did not maintain his solitude all the time, but he would stay away for three days and show himself to the people for one day. And during the three days of his solitary confinement he would pray to the Lord and sing praises unto him, and on the fourth day he would come forth to his subjects in order to teach them the ways of God, and whatsoever they would inquire after he would explain unto them. Thus he would do during many days and years, when he began to stay in solitude for six days and come among the people on the seventh day; soon after, he would show himself only one day in each month, and lastly only one day in each year. And the kings, and the princes, and all the people gathered together with a great desire to see Enoch’s face once more, and to listen unto his voice. But they could not do it, for all the sons of man were greatly afraid of Enoch and they dared not to come near unto him, on account of the divine dignity resting upon his countenance. And all the kings and all the princes held counsel together, and concluded to assemble all the sons of man, that they might come one and all to Enoch their king, and that all could speak unto him on the day he was to show himself again. And they did assemble accordingly. And on the appointed day Enoch came forward and all the people were gathered together, and they came all at once around him, and Enoch imparted them all the words of the Lord, and he taught them much wisdom and knowledge, and he instructed them in the fear of the Lord. And all the people were greatly astounded and they wondered at his wisdom, and bowing down before him to the ground they shouted: May the king live, may the king live! And soon after, while all the kings the princes and the people were talking unto Enoch and he instructed them in the ways of the Lord, all at once an angel of the Lord called Enoch from the heaven to come up, because it was resolved to make Enoch ruler over the sons of God in the heavens even as he ruled over the sons of man on earth. And when Enoch heard these words he called together all the sons of man, and he instructed them in knowledge and wisdom and in the fear of God, and finally he spoke unto them, saying: I have been summoned to ascend into the heavens, and I know not the day that I have to go and leave you. And now before I part from you I want to teach you once more all the wisdom, knowledge and morality you are to observe in future upon the earth.
ותגנב אתי — means thou didst steal away my mind (as in Genesis 5:26).
בני עלית THOU WENTEST UP, O MY SON — from that murderous deed you withdrew saying, (Genesis. 5:26) “what profit is it if we slay our brother”, and similarly did he act when Tamar was condemned to death, for he said “She is righteous: mine is the blame” (cf. Rashi on Genesis 38:26), therefore as a reward כרע רבץ HE STOOPED DOWN, HE CROUCHED etc. — as we are told of the days of Solomon (1 Kings 5:5) “[Israel dwelt safely] every man under his vine etc.” (Genesis Rabbah 99:8).
After he had Lemech, Mesushelach lived seven hundred and eighty-two years, and he had sons and daughters.
And Methushelach lived after he had begotten Lemek seven hundred and eighty-two years, and begat sons and daughters.
| וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מְתוּשֶׁ֔לַח תֵּ֤שַׁע וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ | 27 R | All the days of Methuselah came to 969 years; then he died. |
All the days of Methuselah were nine hundred and sixty-nine years; and he died. Methuselah is the oldest person recorded in the Bible.
From Adam to the Flood was 1656 years, and this is their enumeration: Adam 130, Seth 105, Enosh 90, Kenan 70, Mahalalel 65, Jared 162, Enoch 65, Methuselah 187, Lamech 182, and Noah was six hundred years old, etc." (Genesis 7, 6). Enoch buried Adam, and lived after him 57 years. Methuselah exhausted his days just before the Flood. From the Flood to the division [of languages] was 340 years. Noah lived ten years after the division [of languages]. Our father Abraham was at the division [of languages] 48 years old. Rabbi Yosei said: Eber was so great a prophet that he [preemptively] named his son Peleg ["division"], [aided] by the Holy Spirit. [Eber having foreseen what was to come] as it says "in his days the earth was divided" (Genesis 10, 25).
ממעיך יפרדו SHALL BE PARTED FROM THY BOWELS —as soon as they leave thy body they will take each a different course — one to his wicked ways, the other to his plain life (Genesis 5:27)
All the days of Mesushelach were nine hundred and sixty-nine, and he died.
And all the days of Methushelach were nine hundred and sixty and nine years; and he died.
| וַֽיְחִי־לֶ֕מֶךְ שְׁתַּ֧יִם וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד בֵּֽן׃ | 28 R | When Lamech had lived 182 years, he begot a son. |
ויולד בן, “he begat a son;” the Torah did not write: “he sired Noach,” as it did in similar situations, i.e. Genesis 5,6; 5,9; Judges 11,1; Chronicles I 1,34, et al. The reason is that Noach warranted an extra verse seeing that the whole human race today exists thanks to him. The entire human race was destroyed during his lifetime; only he, his wife and his children and their wives, having been saved. A different interpretation: Metushelach, Lemech’s father, advised his son not to immediately name him as his contemporaries who were worshipping all kinds of idols, and who would curse and kill people who were monotheists, would try and kill him by telling their idols his name. After Noach had married and had sired a son, his father turned to his father again and was told then to call him Noach, as he had the potential to save all of mankind if they would follow his lifestyle. If not, they would all perish before they could harm him. (Compare Torah sh’leymah item 71 on this verse)
ויולד בן, “he begot a son.” Note that the Torah did not write “he begot Noach,” as it had done when listing the nine generations previous to Noach. This is already a hint that the future of mankind would be descended from this son of Lemech after the deluge. Noach and his three sons and their wives were the only survivors of the deluge. An alternate interpretation. Metushelach, Noach’s grandfather, a G–d fearing person, advised his son Lemech not to name his firstborn son immediately after he was born, as all the other people of that time were idolaters and sorcerers, and if they had known why his father had called him Noach they would have tried to harm him had they known his name, by applying their sorcerers’ formulas.
ויולד בן AND HE BEGOT A SON (בן “son”, connected with the root בנה ‘‘to build”) — from whom the world was built up (peopled) (Tanchuma 1:1:11)
(28-29) למך. Wie der kainitische, spricht auch der setitische למך (wofür wir keine etymologische Bedeutung wissen) bedeutungsvolle Worte über die Zukunft, allein in entgegengesetztem Sinne aus. Dort endet das Geschlecht in vollendetster Verzweiflung, (soweit wir den Seherspruch verstanden). In Sets Geschlecht stellt sich aber ein anderes Bild der Entwicklung dar. Hier sehen wir fortwährend das Bessere aufkeimen und den Kampf mit dem Schlechten versuchen. Darum hat hier auch der Zukunftsspruch Trost im Munde: Dieser, oder dieses wird uns trösten von unserem Wirken und von dem entsagungsvollen Schaffen unserer Hände.
From whom the world was built up. Rashi is answering the question: Why does it say בן here, and not for other descendants? It simply should have written ויולד את נח. Perforce, בן connotes בנין (building).
Lemekh lived one hundred and eighty-two years, and he begot a son.
Before entering into a discussion of specific laws and mores, it will be advisable to examine the status that women had in the early centuries of Jewish antiquity and the centuries immediately following. How are they seen and evaluated? One of the earliest statements about women is found in the words of the prophet Jeremiah: “The mighty men of Babylon stopped waging war. They sit in fortresses. Their strength has left them. They have become like women.” (. Jeremiah 51:30.) In other words, women are not just the weaker sex: they are weak. The consequences of this opinion are evident in the midrashic interpretation of several biblical verses. One of the most revealing is based on two words in the Book of Genesis, where we are told about Lamech: “And he begat a son.” (. Genesis 5:28.) The Midrash relates the Hebrew ben, “son,” to the verb banah, which means “to build.” And the explanation given is: “A son from whom the world was built.” The son, of course, was Noah, who rebuilt the world after the flood, the idea being that sons, i.e., men, are the world-builders. (. See Rashi, quoting Midrash Tanhuma, chap. 11.) It may very well be that in antiquity and even centuries later, conditions were such that women, because of their nature, were not capable of “worldbuilding.” However, the situation thus established had most serious results for the treatment that women received in society. World-builders are, of course, also family-builders, and that is why a family is called after the father and not after the mother. The Talmudic formulation is: “The father’s family is called a family; the mother’s family is not called a family.” The Talmud bases this determination on a verse at the beginning of the Book of Numbers, where Moses is asked by God to count the heads of the community of the children of Israel “according to their families, their fathers’ houses.”4 (Bava Batra 109b.) Obviously, this is the origin of the widespread expression “my father’s house” (note that there is no comparable “my mother’s house”). The interpretation justifies certain aspects of the inheritance law which are rather discriminatory against the women in the family.
Lamech lived a hundred and eighty-two years and begot his son (Gen. 5:28), through whom the world was to be reestablished. He called him Noah (lit. “comfort, ease”), saying: This one will comfort us in our work and in the toil of our hand (Gen. 5:29). How did he know that this one would comfort us in our work? Was Lamech a prophet? R. Simeon the son of Yehozadak said: There was a tradition that when the Holy One, blessed be He, told Adam: Cursed be the ground for thy sake; in toil shalt thou eat of it (Gen. 3:17), Adam inquired: “Master of the Universe, how long will the ground be cursed?” He replied: “Until a man-child already circumcised shall be born.” When Noah was born circumcised, Lamech understood immediately that this was the one concerning whom the Holy One, blessed be He, had said: This one will comfort us in our work (ibid. 5:29).
אם אנכי ילידיתיהו, “did I perhaps give birth to them?” Am I their mother the one who has given birth to them? The scholars who concentrate primarily on the plain meaning, פשט, take the opposite approach, saying that the word הריתי should be understood as referring to a mother, Moses asking if he, a man, should really be expected to relate to the Jewish people as a mother is expected to relate to them, i.e. to carry them in his bosom as a mother carries her baby, etc. The verb ילד is used by Moses to describe a father’s part in producing a child, as in ויולד את נח, (Genesis 5,28) whereas the verb הרה is used by Moses to describe the mother’s input, as in ותהר את מרים “she became pregnant with Miriam.” (Chronicles I 4,17) This is why Moses illustrates further כאשר ישא האומן את היונק, “as the nurse carries a suckling.” I believe that Moses spoke in terms of what mothers have to go through before they have a baby, followed by the possibly far greater difficulties in raising their children. A mother is constantly reminded of her pre-natal pains, etc. whenever the children do not act in a manner that compensates her for the pains endured before they came into this world.
Lemech lived one hundred and eighty-two years and had a son.
And Lemek lived a hundred and eighty-two years, and begat a son;
| וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֞֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהֹוָֽה׃ | 29 J | And he named him Noah, saying, “This one will provide us relief (relief Connecting Noah with Heb. niḥam “to comfort”; cf. 9.20ff.) from our work and from the toil of our hands, out of the very soil which יהוה placed under a curse.” |
“And he begot a son. And he called his name Noah, saying: ‘This one will comfort us in our work and in the toil of our hands...’ “ (Genesis 5:28-29). Shabbat is called a son — Noah. It brings joy to the highest and the lowest. It brings comfort and happiness to all, and relief from harshness and depression. All the mitzvot which we perform on the six weekdays have a certain heaviness about them. But on Shabbat they are elevated and raised up from this heaviness, and they become suffused with joy. The holiness and joy of Shabbat can also be drawn into the six working days. This comes about through the praise and thanks we give to God, and also when we devote ourselves to the study of Torah law. This is the way to experience the joy of Shabbat on the weekdays also. Then we can have joy in God and perform all the mitzvot in joy even on the six working days. Those who reach this level are granted a vision of the simple unity which underlies all the diverse phenomena of the world. Everything is simply an expression of God’s unity. There is nothing more wonderful than to attain this vision. It is something very precious in all the worlds above. Even in God’s eyes it is precious (Likutey Moharan II, 2:5, 6).
you shall not do any mundane work—In order to eliminate the defilement of the serpent/thirty-nine labors/despair of the hands, as it is written (Genesis 5:29), “This one will bring us relief from our work and from the despair of our hands” <—i.e., a depressed ruach. May God protect us from the serpent’s ruach of depression. Amen.>
This is the aspect of ‘the despair of the hands’ (see Genesis 5:29), because a depressed ruach primarily damages the hands, as explained above. For when the limbs are heavy, they then weigh more heavily on the ruach of the pulse, which grows even weaker. Because the ruach of the pulse grows weaker, the limbs become heavier still. And as a result of the limbs growing even heavier, the ruach of the pulse grows weaker and weaker. This goes back and forth, until his soul departs, Heaven forbid.
But Shabbat is “son,” and there is rest then for those above and those below. Joy is awakened, and as a result all the mitzvot of the six weekdays are lifted up and raised out of the ATZVut (gloominess and heaviness). They are filled with meNuChah (rest) and joy, as in “and he begot a son. He named him NoaCh, saying: ‘This one will bring us relief from our work and from the ITZVon (toil) of our hands’” (Genesis 5:28-29). This refers to Shabbat, which is the concept of son and NoaCh— NaiCha (rest) for those above and those below (see Tikkuney Zohar #70, p.131a; Zohar I, 58b). He relieves and cheers all from [their] gloominess, as in “This one will bring us relief….”
זה ינחמנו מן האדמה, “this one will bring us consolation regarding the condition of the earth. Seeing that he had been born after the death of Adam, the curse decreed on earth as being effective during Adam’s lifetime could now be lifted. [According to my calculation Noach was born in the year 1056 after Adam had been created. Seeing that theTorah did not report anyone being born after Lemech, Noach’s father, who was born when Adam was still alive, there is no contradiction here. Ed.]
THIS ONE WILL CONSOLE US - One might be tempted to say that this word is from the root “console,” and Rashi has rebutted this on the basis that the name “Noach” is not consistent with this root and has explained that it is derived from the root “rest.” According to Rashi, the word here is inexact. However, one need not to resort to this explanation, it is possible to understand the word in both senses. “Comfort” only applies to ongoing permanent tragedies, and not ones that arise from human activity and evil that arose during the days of Noah. Similarly, “rest” does not apply to the land, which was permanently cursed by God (since the land remained in this state even after the flood.) The name “Noah” includes both roots – “comfort” and “rest.” This is why the word is spelled nun-chet without a third letter, so that it can be considered a cognate of both roots. “This one will console us” can be understood in both senses, similar to Rashi’s explanation.
[THIS SAME SHALL COMFORT US.] Lamech was informed by Adam, who was a prophet, that through his newborn child the land would live. Or perhaps they learned the aforementioned through astrology. And so it was, for it was through Noah that the world was preserved. Furthermore, Noah was, as the Bible explicitly states, an expert in agriculture (Gen. 9:20). (This is I.E.’s explanation of ish ha’adamah (a husbandman). Cf. his comments on Gen. 9:20. Krinsky explains that Noah introduced agricultural implements and other advances in working the soil. This is an additional example of Noah giving “life” to the land) It is also possible that he got this name after (He originally had another name.) his agricultural successes. We find the same with Jerubbaal. (His original name was Gideon but he was subsequently called Jerubbaal after breaking the alter of Baal (Jud. 6:32).) Noah (rest) is the opposite of toil (etzavon). The meaning of our verse is, this one will comfort us and we will rest (nanu’ach) from the toil of our hands. Moreover, comfort is a relaxation of the heart’s pain. (The Bible tells us that Noah was so called because Lamech said, This one should comfort us. However, if this was the case he should have named his son Menachem or Nahum which comes from the root nun, chet, mem, meaning to comfort. Noah comes from the root nun, vav, chet, meaning rest, hence I.E.’s comment that he was called Noah because comfort and rest are related.) The Hebrews are more concerned with the idea expressed by a word than with its etymology. Proof of the above is the fact that Jerubbaal is referred to as Jerubbesheth. (Gideon was called Jerubbaal, meaning “Let Baal contend against him” (Jud. 6:32). In II Sam. 11:21 he is called Jerubbesheth. Boshet is Hebrew for shame. This was an undignified way of referring to Baal. Nevertheless, Jerubbaal and Jerubbesheth express the same idea. In the same way Noah expresses the same idea as Menachem.) Those who ask whom Cain and Seth married raise a worthless question. Scripture tells us that Adam begot sons and daughters. The same is true of all of them. (The antediluvian patriarchs prior to Lamech all married their sisters.)
Connecting Noah with Heb. niḥam “to comfort”; cf. 9.20 ff.
HE NAMED HIM NOACH, SAYING "THIS ONE WILL CONSOLE US" - I have explained in my commentary on Isaiah that the sense of the verb N-CH-M is the change of attitude; this is consistent with the idea of consoling mourners, as the mourner’s attitude changes from grief to happiness; this is also consistent with the idea of regret, as it says here, this “one will make us regret” – from now on we will refrain from our useless activities that have no positive effect for the benefit of humankind, and thereby, we will also find rest from our evil and the land which is cursed as the result of our evil ways. Similarly, it is written in Haggai, “you have sown much and reaped little – be mindful of the way that you have been behaving” and as I explained there. By way of regretting ones evil ways, and resolving to change them, the curse will also be changed to a blessing and there will be relief, as in Isaiah 13, “on the day when God will relieve you from your sadness, your anger, and your toil.”
ויולד בן ויקרא את שמו נח, “he fathered a son and he called his name Noach.” The number 10 is crucial to the world and its continued existence. Noach was the tenth generation of the human species. It was therefore appropriate that he became instrumental in assuring the continued existence of the world, and, more specifically, mankind. Seeing that the rest of mankind was slated to perish during the deluge and none of them proclaimed the name of G’d you do not find the word בן, “son,” or the word שם, “name“ (allusion to the name of G’d) mentioned in connection with the birth of any of the other people listed in the Torah since Sheth. In Noach’s case, the word בן is not so much a description of his being a son,” but it is related to בנה, “built,” i.e. this person rebuilt the world after the deluge and assured its continued existence. In other words: this “son” was a “builder.” We find further that the very word שם refers to maintaining something, preventing it from decaying. When Solomon said in Proverbs 10,7 ושם רשעים ירקב, that the “name of the wicked will rot,” this may strike us as strange at first glance seeing that שם, “name,” is something abstract and if so how could something abstract be subject to decay? However, Solomon referred to the actual subject of the שם, “name,” he spoke about. There is another question in connection with Noach. According to what Lemech, Noach’s father is reported to have exclaimed when his son was born, he should have called him מנחם, “comforter.” Perhaps the letter מ in the word מנחם was somehow “swallowed,” and Noach’s real name was נחם. We have a similar construction in Zechariah 11,7 where the prophet says לאחד קראתי נעם ולאחד קראתי חבלים, “one I named Favour, the other Unity.” According to the normal rules of grammar the word should have been מנעם. However, we find frequent instances when a word is slightly abbreviated. In this instance, the reason may have been to make the name נח also spell חן (with the letters reversed) ,as it was he who found חן in the eyes of G’d. The reason Noach’s father Lemech said of this son זה, “this one,” may be that he was part (maybe the first) of the tenth generation of mankind, and, as we pointed out earlier, any “tenth” is holy. There is a similarity here to Exodus 15,2 זה א-לי ואנוהו, “this is my G’d and I will enshrine Him.” Lemech meant hat there were two reasons why he called “this one” Noach. This is reflected in the two cantillations on that very short word, i.e. it has both the tone-sign telisha and the tone-sign geresh. Do not be flippant about this as the entire Torah is full of all kinds of hints and allusions which have been written at the command of the Supreme Intellect. Anyone who delves into unraveling the secrets hidden in the text pays attention to every detail. This is why the sages said (Nedarim 37) that the cantillations also originated at Mount Sinai. When Nechemiah 8,8 speaks of ושום שכל ויבינו במקרא, “with careful analysis so that they could understand it,” he referred to 1) the text itself, 2) the cantillations.
ויקרא את שמו נח, לאמור זה ינחמנו ממעשינו, our sages (Bereshit Rabbah 25,2) say that לא השם הוא המדרש, ולא המדרש הוא השם, that the name נח is not compatible with the allegorical explanation offered by the Midrash, neither is the Midrash compatible with the name נח. Lemech should not have related the name נח to נחמה, but should have related it to נח זה יניחנו, “this one will bring relief,” as opposed to: “this one will comfort us, i.e. the meaning of the word נחמה. On the other hand, if what he had in mind by naming his son נח, was נחמה, the comfort that he expected or hoped that his son would bring to the world, he should have named him נחמן זה ינחמנו. “this one will bring us comfort, consolation.” The Midrash is absolutely correct. However, if someone finds rest, relief after having experienced troubles, this is in itself his comfort, his consolation. The Hebrew language does not make such fine distinctions when it comes to the names reflecting linguistically accurately what the giver of the name had in mind. When Chanah named her first born son, the one for whom she had prayed in the Tabernacle at Shiloh, שמואל, giving as her reason for this name כי מה' שאלתיו, “for I have borrowed him from the Lord,” she should have called him שאול, if she had taken the words of our Midrash to heart. (Samuel I 1,20) The word שאול means something or someone borrowed. The name שמואל is close enough to make us realise what she had had in mind. In fact Chanah’s thoughts are reflected more accurately in the name שמואל than they would have been in the name שאול. The name שמואל actually contains not only the thought that he has been borrowed, or asked for, but that he had been borrowed, or asked for from G’d. Similar considerations apply to the name יעבץ, derived from עצב, anguish, sadness, (Chronicles I 4,9) His mother mentioned that she named him so because he had been born out of pain. There are more such examples to be found throughout the Bible. According to our sages Lemech must have been a great prophet, for how else could he predict that Noach, his son, would turn out to be a boon to mankind? What did he see or know that caused him to make such a prediction? According to Tanchuma Bereshit 11, people did not know what a plough was and they had to do all their work on the soil by hand. Noach invented the plough, thus becoming a great benefactor of mankind. He trained oxen and donkeys to pull a ploughshare, thus easing the labour the farmers had to perform. This was the relief and consolation he provided for all of the human species. When Lemech referred to ממעשי ידינו, “from what we had to do with our hands,” he meant that henceforth due to his son, animals could perform some of the labour which, up until then had been performed by each farmer literally with his own hands. [In accepting this interpretation, we must assume that the name Noach was not bestowed on Noach at birth. Ed.] The word מעשה as applying to working one’s field, appears in Judges 19,16 ממעשהו מן השדה, “from his work, from the field.” Even though the word מעשה can apply to any kind of work, it is used in the main in connection with work in the field. ומעצבון ידינו, from the frustration we have been experiencing over the work of our hands 'אשר אררה ה, which the Lord had cursed. Lemech referred to 3,17 where G’d had told Adam that as a result of his having listened to his wife, the earth would be cursed and he would have to eat his bread only after experiencing עצבון. In spite of Noach having invented the plough, people after him continued to work very hard to gain their livelihood through tilling the soil. However, he had definitely made their chores easier due to his clever invention. According to the plain meaning of the text, when Lemech had said זה ינחמנו, he had certainly not expressed a prophetic vision with these words, but he had called Noach by that name as a sort of prayer, seeing in his birth a special blessing. [perhaps the fact that he had not become a father until he was 182 years old had something to do with this. Everyone else mentioned in the chapter fathered a son at a much younger age. Ed.] When Rachel gave birth to Joseph, she called him Joseph as a good omen, saying that she named him thus so that G’d might give her another son. (Genesis 30,24). Moses recorded, at the command of G’d, all these vital statistics of the people from Adam until Noach, in order that we, who have inherited the Torah, should know that the universe has not always existed but was created by G’d, an important fact for every human being to be aware of.
זה ינחמנו, if you were to question why our sages do not describe Lemech as a great prophet, as they described Ever who had called his son Peleg, foreseeing that in his time mankind would be divided into 70 languages, etc., (Seder Olam 1) the reason is that Noach was the first man born after the death of Adam, and by calling him Noach he merely expressed the hope and prayer that Noach would be able to atone for the iniquity which Adam had perpetrated. The word נח is an allusion to הנחה, a relief, reduction in cost, i.e. the curse that mankind suffers under, especially the earth, should be lifted now that Adam had been replaced by an innocent human being who did not share time on earth with Adam who had brought a curse upon mankind. In the case of Peleg, it is impossible to see in that name the expression of a prayer, a plea; hence we must interpret it as a sign of his father’s prophetic vision.
זה ינחמנו THIS WILL COMFORT US — He will ease from off us (ינחמנו) the toil of our hands. For until Noah came people had no agricultural instruments and he prepared such for them. The earth had brought forth thorns and thistles when they sowed wheat in consequence of the curse imposed upon Adam Harishon: in the days of Noah, however, this ceased (Tanchuma 1:1:11). This is what is meant by the word ינחמנו (viz., ינח מנו). If, however, you do not explain it in this manner, but from the root נחם “to comfort”, then the meaning you give to this expression (connecting it with the idea of “comfort”) will have no application to the name נח, and you would have to call him מנחם “Comforter”.
זה ינחמנו, Lemech prayed that this son would provide him with the ability to take a rest from his heavy labour. The root of the word נח is מנוחה, rest, (retirement). The word is also used in connection with giving one a respite from one’s enemies, as in Esther 9,16.
He will give us rest. Bereishis Rabbah says: Was Lemech a prophet, that [when Noach was born] he knew about this? R. Shimon ben Yehotzedek said: Noach was born circumcised. For when Hashem cursed the earth, Adam said to Him: O Master of the World! Until when? Hashem told him: Until you beget a circumcised person. Once Noach was born circumcised, they said: He will give us rest! (Divrei Dovid)
If you do not explain it this way then the meaning of the term is not... I.e., if you explain ינחמנו as “he will comfort us,” then its meaning is not related to the name Noach — and the verse says that Lemech named his son Noach because of ינחמנו. For נח [means “rest” and] does not mean “comfort,” so you would have to call him Menachem for the meaning to match the name. And the verse does not say יניח ממנו את מעשינו [although it is closer to “Noach”] because then it would mean that they rested from the work of their hands, and that did not yet happen. They still needed to plow, sow and thresh. Therefore it says that Noach “will bring us rest from... the anguish of our hands,” as he prepared plowing tools for them which they did not have as yet. Why did Rashi not explain, “From our work and the anguish of our hands,” following the order of the verse, but rather put “the anguish of our hands” first? The answer is: “Anguish” refers to the earth’s curse to produce thorns and thistles. And as soon as Noach was born, that curse stopped. But Noach did not make the plow until he grew up. Thus Rashi mentioned “anguish” first, indicating that the verse as well should be understood this way.
He called his name Noah, saying: This shall relieve us from the suffering of our work and from the misery of our hands, from the ground, which the Lord has cursed. Noah received this name because already from birth he was recognized as special. The commentaries and midrashim discuss what might have made Noah so unique. Noah was named after a prophecy, or after the hope, or as a prayer, that there would be relief from the toil and suffering. Indeed, the events of his life proved that Noah was the hope of humanity. Nevertheless, he did not provide relief for all of humanity, as only Noah and his family were spared during the flood. He did not bring salvation to the rest of mankind.
The genealogy starts with Adam, Shet etc, since this is the line that survived the deluge, and since with the advent of Enosh religion was at least being preached again. If, as the Midrash says, Adam began to desire Chavah physically not only when he was in her presence, but even when he was away from her, this poses the question why, despite advancing years, his desire grew stronger rather than weaker. The meaning of the Midrash then may be that after the conversation with Lemech's wives, Adam became more interested in the abstract. In his imagination, spiritual values began to assume more concrete forms, just as his being drawn to his wife no longer depended on her physical presence. That this tendency was present in a reinforced version in Enosh, is documented by the words "then one began to proclaim the name of the Eternal," who of course, was and remains invisible, abstract. This trend became still stronger until in Chanoch we find a person whose withdrawal from the material and physical became absolute. Similarly, Methuselah, his son Lemech and Noach after him, were good people. The fact that Lemech wished for his son Noach to rescue mankind from its enslavement to the soil (Genesis 5,29), "This one shall comfort us from our work and from the suffering of our hands," clearly indicates that he was aware of the inherent problem of making human existence meaningful and therefore joyous. "Then one began to proclaim the name of the Lord." It is quite possible that this action by the few was a reaction to the general corruption of the concept of monotheism, and that it unfortunately had become necessary to proclaim truths which had formerly been so self-evident that nobody had needed to belabor the point. The chapter commencing with the words,"These are the generations of man," concludes with the birth of Shet. He represented the third and last type of human being, one who saw in the development of his spiritual faculties his primary function, and who superseded the totally earth oriented Cain as well as the politically oriented Abel. The latter, after all, had employed his intellect only in the service of transient values. It is true that a lifetime of over nine hundred years is difficult for us to view as something "transient." Since we know that most children take after their mother's brother, the corruption of the descendants of Shet is explained by the fact that they took as their wives offspring from the descendants of Cain, and that even Noach married Naamah. Thus it is easy to account for what happened. Only a small minority of humans forms the spiritual elite, and so, 1556 years after the creation of Adam, we come to the moment of truth, the deluge. The fact that we are told about man taking several wives, is necessary for two reasons. In order to populate the earth, more girls than boys had been born. Already Hevel is supposed to have had two twin sisters. On the other hand, the abundant supply of women led to immodesty, harlotry etc., hastening the corruption of nearly the entire species.
And Noah began to be a man of the ground (Genesis 9:20): Rabbi Yose said, “Why was he called a man of the ground? Since the ground was settled from [his offspring], meaning to say [he was] the master of the ground.” Our rabbis say, “’A man of the ground,’ since the ground arose to its [original] strength and nature on account of him, as it is stated, This one will provide us relief from our work and from the pain of our hands, coming from the ground which the Lord had cursed (Genesis 5:29). You should know that when Adam sinned, the ground was cursed, as it is stated, cursed be the ground because of you (Genesis 3:17). And it remained with its curses until Noah came and nullified the curse.”
"In the beginning God created the heavens and the earth" [Bereshit 1:1]. Six (שיתא) [probably referring to the six words in this verse after the word בראשית], Bereshit (בראשית) above them, all of them downward, and they hang from seven of the skull until the Glroy of Gloriousness. "And the earth" (והארץ)[Bereshit 1:2], the second [time "earth" is mentioned] is not in the calculation, and this has been said [before]. And from this one that/who had been cursed she/it went out, as is written: "from the field that HaShem had cursed" [Bereshit 5:29]. "was waste (תהו) and empty (בהו), and darkness over the deep, and the breath of God hovering over the waters" [Bereshit 1:2]. Thirteen [words does this verse contain in Hebrew, when the first word "And the earth" is not taken into account] hang in the thirteen of the Glory of Gloriousness.
“He called his name Noah, saying: This one will comfort us from our work and from the misery of our hands, from the ground, which the Lord cursed” (Genesis 5:29). “He called his name Noah, saying,” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The interpretation does not correspond to the name and the name does not correspond to the interpretation. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, when the Holy One blessed be He created Adam the first man, He gave him control over everything; the cow would heed the plowman and [even] the furrow would heed the plowman. When Adam sinned, they rebelled against him; the cow did not heed the plowman and the furrow did not heed the plowman. When Noah appeared, they abstained (From their rebellion.) [naḥu]. From where is that derived? Rest [neyaḥa] is stated here and elsewhere it is stated: “So that your ox and your donkey will rest [yanuaḥ]” (Exodus 23:12). Just as neyaḥa that is stated there refers to the resting of an ox, so, too, neyaḥa that is stated here refers to the resting of an ox. Rabbi Shimon ben Lakish said: The name does not correspond with the interpretation and interpretation does not correspond with the name. It should have said instead: ‘Noah, this one will give us rest [yaniḥenu],’ or ‘Naḥman, this one will comfort us [yenaḥamenu].’ However, until Noah appeared, the water would rise and inundate them in their graves. “Who calls the water of the sea” is written twice (Amos 5:8; 9:6) corresponding to the two times that the water would rise and inundate them in their graves, once in the morning and once in the evening. That is what is written: “Like corpses lying in the grave” (Psalms 88:6) – those of them who were lying were desecrated. When Noah appeared, they rested [in their graves]. Rest [neyaḥa] is stated here and elsewhere it is stated: “May he depart in peace…may they rest [yanuḥu] upon their resting places” (Isaiah 57:2). Just as neyaḥa that is stated there refers to the rest of the grave, so, too, neyaḥa that is stated here refers to the rest of the grave. Rabbi Eliezer said: He was called after the name of his offering, as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Rabbi Ḥanina said: He was called for the name of the resting of the ark, as it is written: “The ark rested [vatanaḥ]” (Genesis 8:4). Rabbi Yoḥanan said: The constellations did not function all those twelve months [of the Flood]. (He was called Noah because the constellations ‘rested’ from their function in his day.) Rabbi Yonatan said to him: They functioned, but their effect was imperceptible. “[All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day] will not cease” (Genesis 8:22), Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: “Will not cease” – from here we learn that they did not cease [during the Flood]. Rabbi Eliezer said: “Will not cease” – [on the contrary,] from here we learn that they did cease.
“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world. And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11). Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul. (The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1).) However, because Saul was the shoot of a sycamore, (Easily broken, unable to withstand it, due to his lack of merit.) the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham. The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one. (According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one.) But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? (Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7).) Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.
“[There was famine in the land] and Abram descended to Egypt to sojourn there.” There were ten famines that came to the world: one in the days of Adam the first man, and [so on,] the rest of the discussion [regarding famines], until: And one in the future – “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11), as cited above, [on the verse]: “From the ground, which the Lord has cursed…” (Genesis 5:29). (See Bereshit Rabba 25:3.) Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul. (The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1).) However, because Saul was [like] the shoot of a sycamore, (Easily broken and unable to withstand pressure, due to his lack of merit.) the Holy One blessed be He postponed it and brought it about in the days of David. [As the saying goes:] Shilo sinned, but Yoḥana pays? That is why they [the ten famines] all came about in the days of strong people, who were able to withstand them, and not in the days of downtrodden people, who were unable to withstand them. Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, (To check its sturdiness.) and only then would he hang his basket. That is why they did not come about in the days of downtrodden people, but rather, in the days of strong people, who were able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham. The famine that came in the days of Elijah was a famine of drought. The famine that came in the days of Elisha was a famine of panic. The famine that was in the days that the judges judged, (See Ruth 1:1.) Rabbi Huna in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one. (According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one.) But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? (Double the ordinary price of wheat, which was four se’a for a sela (Mishna Pe’a 8:7).) Rabbi Shimon ben Yoḥai said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel.
“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh. “There was a famine” – Ten famines came to the world. One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11). Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree (The sycamore tree is frail.) the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished? (The phrase means how can one person sin and another be punished.) Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people, (Major catastrophes did not befall people who would not be able to withstand them. They befell mighty people, who could withstand them.) but rather, mighty people. Rabbi Berekhya would read in their regard: (Regarding David’s generation.) “He gives strength to the weary” (Isaiah 40:29). Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh. The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce. (There was a small amount of rain, and there was some produce (See Mishna Avot 5:8).) The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.
As long as the wicked exist, etc. Whom does it refer to? R. Joseph said: "It refers to the thieves." Our Rabbis were taught: With the appearance of a wicked person anger comes into the world, as it is said (Pr. 18, 3) When the wicked cometh, then cometh also contempt, and with dishonorable acts disgrace. And when the wicked perish, good comes to the world, as it is said (Ib. 11, 10) And when the wicked perish there is joyful shouting. When an upright man departs this world evil comes to the world, as it is said (Is. 57, 1) The righteous perisheth, and no man layeth it to hart; and godly men are taken away, none considering that the righteous is taken away before the evil. And when a righteous man comes to the world goodness comes with him, as it is said (Gen. 5, 29) This same shall comfort us in our work and in the toil of our hands.
Another interpretation (of Gen. 5:1): THIS IS THE BOOK < OF THE GENERATIONS OF ADAM >. This text is related (to Is. 41:2): WHO HAS WROUGHT AND DONE IT? THE ONE WHO NAMED THE GENERATIONS FROM THE BEGINNING. If the generations were worthy, the Holy One gave them their names just as he had given names to Adam and Eve. Thus it is stated (in Gen. 5:2): AND HE GAVE THEM THE NAME ADAM. You also find that when the Holy One sees a righteous one born, he gives him his name as a mark of honor. He named Noah because he was righteous, as stated (in Gen. 5:29): AND HE CALLED HIS NAME NOAH. He named Abraham, as stated (in Gen. 17:5): BUT YOUR NAME SHALL BE ABRAHAM. So also with Isaac, Jacob, Solomon, and Josiah. Thus it is stated (in I Kings 13:2): BEHOLD, A SON SHALL BE BORN UNTO THE HOUSE OF DAVID; JOSIAH SHALL BE HIS NAME. If the generations were worthy, he would give a name to each and every one; and from his name he would make known his works. Our masters have said: (Cf. Yoma 83b; yRH 3:9 (59a).) When R. Me'ir would see a person, he would learn his name, and from his name he would know his works. Once upon a time two students came to him, and one had the name Kidor. R. Me'ir said to his students: Beware of this Kidor. They said to him: He is a Torah scholar. He said to them: [Nevertheless], you yourselves beware of him. One day they went to the bathhouse and deposited their clothes with Kidor. He took their clothes and went away. When they came out, they did not find < him >. They went to their houses and put on other clothes. They came to R. Me'ir. R. Me'ir said to them: Why did you change your clothes? They said to him: We went to the bathhouse and deposited our clothes with Kidor, but he took them. He said to them: Did I not say to you: Beware of this man? They said to him: O our master, if you please, < tell us > how you knew. He said to them: From his name, for it is written (in Deut. 32:20): FOR (Ki) A GENERATION (dor) OF PERVERSITY ARE THEY…. So also you find in Egypt (in Numb. 3:21): THE LIBNITE FAMILY. At what time did he give them their names? When Pharaoh arose and worked them with clay and brick (rt.: LBN). Ergo: THE LIBNITE (rt.: LBN) FAMILY. (Deut. 32:20, cont.:) AND THE SHIMEITE (rt.: ShM') FAMILY. When they complained of the servitude, the Holy One heard (rt.: ShM') their prayer. (Deut. 32:27:) AND THE HEBRONITE (rt.: HBR) FAMILY, to whom the Divine Presence was allied (rt.: HBR). are to teach you that if the generations were worthy, the Holy One would give them their names, as stated (in Is. 41:4): THE ONE WHO NAMED THE GENERATIONS….
Lamech lived a hundred and eighty-two years and begot his son (Gen. 5:28), through whom the world was to be reestablished. He called him Noah (lit. “comfort, ease”), saying: This one will comfort us in our work and in the toil of our hand (Gen. 5:29). How did he know that this one would comfort us in our work? Was Lamech a prophet? R. Simeon the son of Yehozadak said: There was a tradition that when the Holy One, blessed be He, told Adam: Cursed be the ground for thy sake; in toil shalt thou eat of it (Gen. 3:17), Adam inquired: “Master of the Universe, how long will the ground be cursed?” He replied: “Until a man-child already circumcised shall be born.” When Noah was born circumcised, Lamech understood immediately that this was the one concerning whom the Holy One, blessed be He, had said: This one will comfort us in our work (ibid. 5:29).
“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world. One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11). Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them (The years of famine during the days of David.) to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree, (The sycamore tree is frail.) and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree (The olive tree is sturdy.) and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana (Generic names of that period.) pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them: (David’s generation.) “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines] (That of Lemekh occurred while Adam was still alive.) came during the days of Adam. (In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’) Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a (A measure of dry volume roughly equivalent to 8 liters.) and they became forty-one se’a. (The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef.) But is it not taught: A person may not depart to outside the Land of Israel until two se’a (Of wheat.) are bought for a shekel? (The reference is to the biblical shekel, which is the equivalent of the rabbinic sela.) Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel. (Elimelekh was punished because his decision to leave the Land of Israel was not justified.) But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel. [It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”
The above proves that the approach we have taken is based on ancient tradition. But I would like to suggest a mystical approach: We do not find that any person had enjoyed G–d's "light" from the time of Adam until the appearance of Chanoch whom G–d took from this earth and made into an angel (Genesis 5,24), the one usually referred to as Matatron. During the ten generations that elapsed between Adam and Noach, the latter was the outstanding צדיק of his time, refined enough to become the instrument of man's survival as a species. This is why the Torah reminds us that נח, whose name is half of that of חנוך, is referred to by the words זה ינחמנו, "This one will comfort us" (Genesis 5,29). His name also amounts to half the name of the angel מטטרון, Matatron, since the first three letters in that name equal 58, i.e. the same as the numerical value of נח. The remaining letters in the name of that angel spell נור, a burning light, to signify that חנוך had been turned into a flame of fire and become that angel. What had remained of חנוך after the 58=חן had been removed is וך, i.e. 26, a number equaling the numerical value of the Ineffable Name of G–d. Of the name מטטרון we are left with נור), a form of אש, fire, an allusion that "the Lord your G–d is אש אוכלה, a fire that consumes" (Deut. 9.3). We note that though there was an element of the quality of חנוך about נח, this was still שקר, deception, as it was not a true quality, seeing that even the "beauty" of אדם הראשון was only הבל, vain, since he had pursued values that are vain.
MOREOVER THOU SHALT PROVIDE. I have already informed you that the speakers of Hebrew do not preserve exact wording. They only preserve meanings. (See I.E. on Ex. 11:5 and Gen. 5:29.) Hence, as I will yet explain, we will not pay attention to whether the text is full or deficient. (That is, whether two texts that relate the same event match each other exactly. I.E. makes this point here because, as he goes on to note, there are discrepancies between our chapter and the first chapter of Deuteronomy with regard to the description of the quality of the judges chosen by Moses.) Now when Moses recounted this incident, (The appointment of judges.) in place of able men (Hebrew, anshe chayil. Literally, valiant men, mighty men.) he said, Get you…men (Deut. 1:13). (Rather than get you able men, as in our verse.) Men in the latter verse has the same meaning as men in Choose us out men (Ex. 17:9) and in all of them men (Num. 13:3). (The meaning of men in both of these verses is, men of valor, for both verses deal with tasks requiring such men. Thus anashim in Deut. 1:13 means the same as anshe chayil in Ex. 18:21 even though the wording is different.) Jethro said appoint men.
The word ha-me’arerim (that causeth the curse) is a pi’el. It is like the word erarah (cursed) in which the Lord hath cursed (Gen. 5:29). (It too is a pi’el. The root alef, resh, resh usually comes in the kal. Hence I.E.’s comment.)
As for their conjecture, that any shortfall in material reward or punishment will be made up in the world of the souls, something that no eye has seen (Isaiah 64:3) and which cannot be ascertained through philosophical inquiry nor substantiated by knowledge, he laments this grievously. It would have been proper for this Divine wisdom concerning man's Governance to have been made readily accessible to his intellect, seeing that both his happiness and prosperity depend on it. But instead, it has been so hidden away that Abaddon and Death say: 'In our ears, we have heard it rumored' (Job 28:21-22), and he must be consoled by a world after death, and by faith, and fear of God. For the wisdom has vanished, no longer to be found in the land of the living. And the embrace of intellect is of no comfort to man; from his follies and disappointments on this God-cursed earth (Genesis 5:29). (The introductions to the fifteenth and seventeenth orations.) (The debate has produced no solution to the question of why the righteous suffer or why the wicked prosper. Nor has any satisfactory explanation been found by the protagonists for the catastrophic series of events suffered by Job and his family. All the debaters agree on one point; that God is just. None of them suggests that the reason for Job's afflictions might be God wishing to prove a point. The truth, known to the reader all along, that it was a 'diabolical' trial of Job's integrity, sanctioned by God, ironically, because He Himself had flaunted Job's perfection to Satan - 'a guileless and upright man' - did not occur to the debaters. Who would believe such a story? At this stage, they would probably all endorse the conclusion drawn by R. Yannai when he said: 'It is beyond our power to understand why the wicked are at ease, or why the righteous suffer' (Avot 4:15).)
ויהי רעב בארץ מלבד הרעב הראשון , “There was famine on earth, apart from the first famine, etc.” Nachmanides writes concerning this statement that it is possible that the first famine on earth was the one reported in Genesis 12,10 during the days of Avraham. His comment is surprising in view of what we learned in Bereshit Rabbah 64,2 that there were a total of 10 famines which have been mentioned in the Bible, the first one of which occurred in the days of Adam as a result of G’d cursing the earth for his sake (Genesis 3,17). The second is supposed to have occurred during the time of Lemech, Noach’s father who greeted Noach’s birth as a good omen, saving mankind from the earth which had been cursed (Genesis 5,29). The correct interpretation of our verse is that the word “the first famine,” referred to in our verse describes the post-deluvian world, not the “first” ever. This is evident even from the continuation of Nachmanides’ commentary in which he writes: “for they were remembering the first famine and telling each other about it.” On account of that famine Avraham had felt impelled to leave the land of Canaan and to descend to Egypt. Yitzchak, true to the example set by his father, wanted to do the same, until G’d restrained him by telling him not to go to Egypt.
ויקרא האדם...ולאדם לא מצא עזר כנגדו, he saw all these creatures parading before him as males partnered by a female, whereas there was no such partner available for him. We find a similar construction in Exodus 24,1 of the Torah writing ואל משה אמר עלה אל ה', or in Genesis 4,23 נשי למך or in Samuel I 12,11 ואת יפתח ואת שמואל. According to Tur, quoting Rabbi Joseph Kimchi, our author’s father, what gave rise to our author supplying other examples of such a strange syntax is the fact that Adam is portrayed as if viewing himself from the outside, as a third party. The names Adam gave the animals were all in Hebrew, seeing that this is the language he spoke. This is also the language in which G’d addressed him. G’d had called him אדם since he was a product of אדמה. Similarly, Adam called his wife חוה, to reflect the fact that she was the mother of the human race, i.e. אם כל חי. Chavah in turn called her son קין, describing him as an acquisition קנין of an איש, a man, paralleling G’d Who up until then had been the Only One who had acquired an איש, meaning her own husband Adam. (Genesis 4,1). Similarly, when Lemech named his son נח, he mentioned that the name symbolised the hope that his son would provide comfort for man, זה ינחמנו, (Genesis 5,29). The way these names reflect words in the Hebrew language closely related to such names, all prove that Hebrew was the language spoken at that time. The fact that we do not know the meaning of all the other names mentioned in the Torah for people of that era only proves our ignorance, knowing neither enough Hebrew nor being endowed with the level of wisdom possessed by our forefathers. We will have to await the end of our exile to once again qualify for the command of Hebrew at the disposal of our ancestors.
Jabez (יעבץ). Even though, considering the story, this involves a transposition [of letters]—for according to the story it should have said יעצב—Hebrew-speakers are not particular on this, as in the cases of Noaḥ (=Noah), from yenaḥamenu (=will provide us relief; Gen 5:29); Qayin (קין; =Cain), from qaniti (קניתי; =I have gained; Gen 4:1); and Shemu’el (=Samuel), from me-Adonay she’iltihu (=I asked the Lord for him; cf. 1 Sam 1:20).
Noah, Daniel, and Job Because each of these three saw three worlds: Noah saw the world built up, destroyed, and rebuilt; and Danielthe Temple. Or himself: first a prince over all the princes, eventually cast into a lions’ den, and [ultimately] restored to his greatness. Likewise, Job saw himself well-established, destroyed, and [again] well-established. Therefore, they were brought as a parallel to the generation of Jeconiah, which saw the Temple while it was built and while it was destroyed, and the [Temple’s] second building. And the Holy One, blessed be He, said the following to them: “I am showing you great affectionyou, Jeconiah and [those of] his exile. Should one of the lands of the nations sin against Me and had I decreed upon it one of these four punishmentseither “famine” (verse 13), “wild beast” (verse 15), “the sword” (verse 17), “or pestilence” (verse 19) as they appear in this chapter, consecutively, and these three righteous men were in its midst, they would save neither son nor daughter. Yet I will bring [all] four of them on [your brethren in] Jerusalem, and [still] leave over for you some of your sons who are there although you are not in its midst. And not because they are worthy of being saved, but to console you when they are exiled [to an area] near you and you will see their evil deeds and be consoled about the evil that I brought upon them. For you will see that it could no longer be tolerated. [The annotator of our ms. remarks:] (This is the theme of this entire chapter. This [following] explanation cannot be made fit, and it appears that it is not the wording of the rabbi [viz. Rashi]. It appears further that this edition [of Rashi in which this comment was found] is missing one of the four punishments, from אוֹ, or, until כִּי or.) Another explanation: If a land sins against Me, etc. and had these three men been in its midst [namely] Noah, Daniel, and Job because the Holy One, blessed be He, saved these three men from these three [four] judgments, Scripture mentioned these. Noah was saved from the three of them. How do we know [that he was saved] from wild beasts? When he entered the ark, all the beasts attempted to enter, but the Holy One, blessed be He, did not allow them, as it is written (Gen. 7:16): “and the Lord shut around him.” Now the word “shut” refers only to protection from beasts, as Scripture states (Dan. 6:23): “and he shut the lions’ mouths, and they did not hurt me.”A lion came to enter [the ark] and its teeth were set on edge; a bear came to enter, and its feet would totter, etc. (see Gen. Rabbah 31:12). How do we know [that he was saved] from famine?For it is said (Gen. 5:29): “from the soil, which the Lord has cursed.” Go out and learn Genesis Rabbah (25:3) where it enumerates the ten famines that descended upon the world, and you will find that one of them was in the time of Noah, and it brings proof from “from the soil, which... [He] cursed.” From the swordthis is the Flood, and moreover, the people of his generation sought to attack him, saying, “We will not allow him to enter,” but the Holy One, blessed be He, saved him: said the Holy One, blessed be He, “I will not allow him to enter except at midday [in broad daylight], and whomever it hurtslet him protest.” That is what is written (Gen. 7:13): “In this very (עֶצֶם) day Noah came [into the ark]” at the strong point (עֱצוּמוֹ) of the day. Danielwhen Nebuchadnezzar entered the Temple in the days of Jehoiakim, he slew Jehoiakim and spared Daniel. He expelled Daniel [into] a peaceful exile because he found him to be full of a spirit of wisdom. From faminefor until Jerusalem was conquered in the days of Zedekiah, Nebuchadnezzar besieged it for three years [during which it suffered a famine], as is said (II Kings 25:3): “the famine became severe in the city,” and also (in Jer. 52:6): “and the famine became severe.” How do we know [that he was saved] from beasts?”and shut the lions’ mouths (Dan. ibid.), and they did not hurt me.” Likewise, you find that Job was saved from the three of them. How do we know [that he was saved] from famine?According to the one who says (Baba Bathra 15b) that Job lived in the time of Jacob, we find that there was a famine in his days. How do we know [that he was protected] from beasts?For it is written (Job 1:10): “and his cattle has broken out into the land.” It has breached the [natural] limitations of the world. [Usually wolves kill goats, but Job’s goats killed wolves; B. B. 15b.] How do we know [that he survived] the sword?(ibid. 16:13) “He splits my kidneys and does not have compassion.”
Boaz, corresponding to the sun, [which emerges with might and strength (עֹז) (Yesod Veshoresh Haavodah)], as it is written (ibid. 19: 6): “it rejoices like a mighty man, running,” (Midrassh Tadshe, ch. 2). The “beth” of בֹּעַז is like the “mem” in (Gen. 5:29) נֹחַ יְנַחֲמֵנוּ and in (I Sam 1:20) שְּׁמוּאֵל כִּי מֵה' שְׁאִלְתִּיו.
[121] When righteousness has, for some soul, given birth to a male progeny in the shape of righteous reasoning, from that soul all painful things are forthwith banished. Our witness for this shall be the birth of Noah. “Noah” means righteous, and it is said of him, “This man shall cause us to rest from our works and from the pains of our hands and from the earth which the Lord God hath cursed” (Gen. 5:29).
How it was that immediately upon the nativity of Noah his father says, "He will make us rest from labours and sorrows, and from the earth, which the Lord God has cursed?" (Genesis 5:29).
How it was that immediately upon the nativity of Noah his father says, "He will make us rest from labours and sorrows, and from the earth, which the Lord God has cursed?" (Genesis 5:29). The fathers of the saints did not prophesy except for grave reasons and on important occasions; for although those who were rendered worthy of prophetical panegyric did not prophecy at all times or on all subjects, they did so at all events on one occasion and on one subject, with which they were acquainted. Nor is this of no importance, but it is an emblem and an example, since Noah is a kind of surname of righteousness, of which, when the intellect is made a partaker, it causes us to rest from all wicked works, and releases us from sorrows and from fears, and renders us secure and joyful. It also causes us to rest from that earthly nature which has been previously laid under a curse, which this body, when affected by pain, is connected with, especially in those persons who give cause for it, and who wear out their lives with pleasure. Nevertheless, if we examine attentively the events and circumstances, and compare them with the letter of the scriptures, the prophecy which has been already produced is deceived, because, in the time of this man, there did not arise any putting down of evils, but a more vehement obstinacy in sin and great afflictions, and the unprecedented event of the deluge. But you must note carefully, that Noah is the tenth in generation from the earth-born Adam.
The Sages taught in a baraita: When a wicked person comes into the world, wrath comes into the world, as it is stated: “When the wicked comes into the world, contempt also comes, and with ignominy, reproach” (Proverbs 18:3). When a wicked person is eliminated from the world, good comes into the world, as it is stated: “And when the wicked perish there is jubilation” (Proverbs 11:10). When a righteous person passes from the world, evil comes into the world, as it is stated: “The righteous perishes and no man lays it to heart; and merciful men are taken, none understand that due to the evil the righteous is taken” (Isaiah 57:1) When a righteous person comes into the world, good comes into the world with him, as it is stated with regard to Noah: “This is one who shall comfort us for our work and the toil of our hands” (Genesis 5:29).
He named his son Noach, saying, This one will bring us rest from our work and the anguish [toil] of our hands, from the soil which Adonoy has cursed.
and he called his name Noah, (Consolation,) saying, This shall console us for our works that are not prosperous, and for the labour of our hands with the earth which the Lord hath cursed on account of the guilt of the sons of men.
When the righteous come into the world, good comes into the world [with them], and divine retribution is removed from the world, and when they pass away from the world, divine retribution comes into the world, and good is removed from the world. When the evildoers come into the world, divine retribution comes into the world [with them], and good is removed from the world, and when they are removed from the world (i.e., when they die), good comes to the world and divine retribution is removed from the world. And from where is it derived that when the righteous come into the world, good comes into the world [with them] and divine retribution is removed from the world? As it is said (Gen. 5:29* (Note: Tanakh translations in this chapter generally follow JPS, 1985) ), "And [Lemekh] called his name Noah, saying, this one will bring us comfort from our labors, [from the ... ground, which God has cursed]." And from where is it derived that when they pass away from the world, divine retribution comes into the world and good is removed from the world? As it is said (Is. 57:1), "A righteous person perishes, and no one considers [... that because of evil the righteous one was taken away]," and it says (Is. 57:3) "But as for you, come closer, you children of a sorceress, you offspring of an adulterer, etc." And from where is it derived that when the evildoers come into the world, divine retribution comes to the world [with them] and good is removed from the world? As it is said (Prov. 18:3), "With the wicked man comes derision [and with the rogue, contempt]." And from where is it derived that when [the evildoers] are removed from this world, good comes into the world and divine retribution is removed from the world? As it is said (Prov. 11:10), "And when the wicked perish there are shouts of joy," and it says (Deut. 13:18), "In order that the Lord may turn from His blazing anger [and show you compassion]." Whenever there are evildoers in the world, there is "blazing anger" in the world, [but] when they have perished from the world, blazing anger is removed from world. And it is not that the righteous suspend the world with their lives alone, but also with their deaths, as it is said (Gen. 7:10), "And it was on the seventh day that the waters of the Flood [came upon the earth]." And what was the good of those seven days? So that [during] those seven days, they could mourn over Methuselah the Righteous, which held back the divine punishment [of the Flood] from coming onto the earth, and thus it is said, "And it was on the seventh day..." Another version: What was the good of those seven days? It teaches that the Place gave them seven days even after the decree, on the possibility that they would repent. And [clearly] they did not did so, as it is said, "And it was on the seventh day..." Another version: "And it was on the seventh day" -- what was the good of those seven days? It teaches that the Place altered the Order of Creation during them, and the sun rose in the west and set in the east. And thus it is said, "And it was on the seventh day..." Another version: What was the good of those seven days? It teaches that the Place gave them seven days of food and drink, and they sat and they ate and they drank, and [in that way] he showed them a small taste (מעין) of the World [to Come]. And why all of this? So that they would see, and recognize, and know what they had lost.
| וַֽיְחִי־לֶ֗מֶךְ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־נֹ֔חַ חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וַחֲמֵ֥שׁ מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ | 30 R | After the birth of Noah, Lamech lived 595 years and begot sons and daughters. |
ויחי למך שתים ושמונים שנה ומאת שנה, “and Lemech lived for one hundred and eighty two years, etc.” When you calculate from the creation of Adam until this point you will find that Noach was born 1056 years after Adam had been created. This number is arrived at by adding the 130 years which elapsed before Sheth was born, 105 years until Sheth fathered Enosh, 90 years until Enosh fathered Keynon; 70 years until Keynon fathered Mahalalel; and 65 years until Mahalalel fathered Yered. Add another 162 years until Yered fathered Chanoch; then it took another 65 years until Chanoch fathered Metushelach and 187 years until Metushelach fathered Lemech. This was followed by another 182 years until Lemech became the father of Noach, a total of 1056 years. When you consider that Adam died at 930 years of age it is clear that Noach never saw Adam, having been born 126 years after the death of the first human being. However, Noach’s father Lemech had still known the first human being, Adam, seeing he was 182 years older than his son Noach. Adam had been 874 years old when Lemech was born.
(30-31). נח. Es ist schon längst bemerkt, לא השם הוא המדרש ולא המדרש nicht harmoniert. Ebenso ist ינחמנו mit der Deutung נח daß der Name ,הוא השם darauf aufmerksam gemacht, daß es hier im Vergleich zur ganzen vorangehenden Reihe ausnahmsweise heißt: ויולד בן, und wird dies dahin erklärt: כי ממנו נבנה העולם, in ihm sei der jüdische Begriff Sohn: בן in seiner vollsten Bedeutsamkeit als derjenige hervorgetreten, "durch den die Welt fortgebaut" wurde. Allen Vorgängern, indem sie das Glück hatten, ein Kind auf den Armen zu haben, hatte es nicht genügt, ein Kind zu haben, sie hatten immer darin eine besondere Seite, eine besondere Richtung, etwas Besonderes erblickt. Lemech sah in seinem Kinde nur den "Sohn", den בן und wollte in seinem Namen aussprechen: זה ינחמנו, dies, unsere Kinder, unser בן, ist unter allem, was wir wirken und so entsagungsvoll schaffen, das Einzige, was uns trösten kann. Es heißt nicht ינחמנו על־, uns trösten über unser Wirken, sondern מ־ von unserem Wirken. Der ganze Boden, alle Mittel des Menschenwirkens trügen den Fluch, waren — zur Erziehung des Menschengeschlechtes — gedrückt und gehemmt, nur der Mensch lag nicht unter dem Fluche; es war nur die Erde in ihrer Entwicklung gehemmt. Während nun Lemech׳s ganze Umgebung aus dem Gesamtboden der Menschenentwicklung den Segen hervorbringen wollte, und an dem auf der Erde ruhenden Unsegen scheiterte, sprach Lemech das bedeutsame Wort: ממעשנו וגו׳, von allem unserem Schaffen, von allem, worauf wir bei unserer Tätigkeit Verzicht leisten müssen, von der ganzen Erde, auf welcher wir den Fluch Gottes gewahren, gibt es nur eins, was uns trösten kann, nur eins, in welchem wir das Ziel all unseres Strebens finden, und das wir hinderungslos auf die ganze Höhe seiner Bestimmung bringen können, und das ist זה, ist unser Kind, ist בן ist unser Sohn, der "Baustein" aller Weltzukunft. Denn eben, weil auf dem Menschen kein Fluch ruht, kann mit jedem Menschen in jeder Zeit das Höchste erreicht werden, sind Kinder immer, um mit David zu sprechen, "die Pfeile in der Hand des Helden" denen wir die Richtung geben können, daß sie בוני עולם werden. Es ist dies völlig unabhängig ממעשנו ומעצבון ידינו מן האדמה אשר אררה ד׳
Er nannte seinen Sohn darum נוח .נח ist die zur Ruhe gekommene Bewegung. Lautverwandt mit נוא .נוֹעַ ,נ֗הַ ,נוֹא ist die unterbrochene Bewegung, daher נָא: halbgar. הָנִיא jemanden in seinem Vorhaben hindern. Und wenn wir bei jemandem eine missliebige Stimmung voraussetzen, die wir ändern möchten, so drückt dies die Partikel נָא aus. — נה ist das schmerzliche Gefühl, das durch eine Hemmung hervorgerufen wird: die Klage. — נוע die wirkliche Bewegung nach einem Ziele. -ist die zur Ruhe, zum Ziele gekommene Bewegung. — Nicht, daß wir uns be נוח wegen müssen, sprach Lemech mit diesen Worten aus, ist der Jammer, sondern daß wir uns zwecklos bewegen, ohne Ziel abmühen. Richten wir unsere Augen auf unsere Kinder, finden wir in ihnen Ziel und Zweck all unseres irdischen Strebens, so haben wir ein Ziel, das wir unter allen Umständen erreichen können, und das uns Trost für alles bieten kann, was wir unerreicht oder unvollendet lassen. Unsere Kinder sind die בוני עולם sie bauen weiter auf unserem Anfang, sie vollenden, wo uns die Hand gesunken. — Er nannte ihn nicht מנחם ,נחמן, und sprach auch nicht זה יניחנו sondern nannte ihn נח und sprach זה ינחמנו; denn es sollte ein Doppeltes ausgesprochen werden: a. daß im Kinde der Trost liege; b. worin der Mangel liege, für den Trost zu suchen sei. b. würde bei נחמן und a. bei יניחנו nicht zum Ausdruck gekommen sein. So aber spricht er aus: wir sind trostlos, weil uns das Ziel fehlt, wir תנועה, aber keine מנוחה haben. Im Kinde winkt uns das Ziel und darin von selbst der Trost.
נחם, diese Wurzel hat eine eigentümliche Bedeutung. Im Piel: trösten, Niphal: getröstet werden, aber auch: seinen Entschluss ändern in bezug auf eine beabsichtigt gewesene Handlung; endlich auch Reue in Beziehung auf Geschehenes, wie אין איש נחם על רעתו oder אחרי שובי נחמתי. Grundbedeutung: seinen Sinn ändern, daher Reue und Änderung eines Entschlusses. Auch Trost ist eine völlige Umkehrung der bisherigen Stimmung in Beziehung auf ein Ereignis. In bemerkenswerter Weise verhalten sich die Wurzeln: נחם ,נעם ,נהם ,נאם wie נוח ,נוע ,נה ,נוא und bezeichnen wie diese ebenso vier Stadien einer Bewegung, und zwar einer inneren. — נאם in נְאֻם: spezifischer Ausdruck für das prophetische Wort Gottes. Der Ausspruch Gottes ist nicht bloß geäußerter Gedanke, sondern bereits Bewegung, Anfang einer Tat; allein noch נא, noch innegehalten, zurückgehalten. Es kommt daher in תנ"ך nur vom Gottesworte vor.
נהם, ähnlich נה, Empfindungs-Ausdruck einer gehemmten Bewegung, entweder der Ungeduld über zu langsames Erreichen, wie das Brüllen des Löwen, oder des Schmerzes über unterdrückten Willen, das Klagen, Jammern. — נעם, wie נע, ist dasjenige, was uns in Bewegung setzt, anzieht, wohin wir uns frei und gerne bewegen, das An genehme. — נחם endlich ist die in ihrer Richtung umgekehrte Bewegung, ähnlich נח. Daher scheint נהם, auch wo es Reue bedeutet, mit einem völligen Aufgeben bisheriger Richtungen verbunden zu sein. Ebenso aber auch Trost. Ein schmerzlicher Verlust setzt uns in Bewegung, die Lücke auszufüllen, der Trost bringt uns zur Ruhe, schließt die Lücke und hemmt die Bewegung.
Obgleich die Absicht geäußert, kann in .נאם Das menschliche Wort ist noch nicht ihm נהם, innere Bewegung, Gärung entstehen, und er kann sich nach zwei Seiten hin entscheiden. Das Ziel bleibt ihm entweder נעים, zieht ihn auch ferner an, oder es tritt נהם bei ihm ein und er gibt es auf.
Lemekh lived after he begot Noah five hundred and ninety-five years; and he begot sons and daughters.
After he had Noach, Lemech lived five hundred and ninety-five years, and he had sons and daughters.
And Lemek lived after he had begotten Noah five hundred and ninety and five years, and begat sons and daughters.
| וַֽיְהִי֙ כׇּל־יְמֵי־לֶ֔מֶךְ שֶׁ֤בַע וְשִׁבְעִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ | 31 R | All the days of Lamech came to 777 years; then he died. |
ויהי כל ימי למך, why did the Torah bother to provide us with the number of years these wicked people lived on earth? This listing of historical data is also the custom of the prophets, one after another [when they listed the years wicked kings reigned over Israel or Yehudah. Ed.] Their purpose in doing so was to tell us how many years had elapsed since the creation of Adam, the first human being until the time when the events recorded by the prophets occurred. When we add up the numbers provided by the Torah both here, and in the chapters after the deluge, we have a continuous historical record of the history of mankind, and more especially, that of the Jewish people. The prophets spell out specifically the number of years that had elapsed between the Exodus from Egypt and the building of the Temple by Solomon, the high point of Jewish history. Daniel augments the record by providing information about how many years elapsed between the destruction of the first Temple and that of the second Temple.
All the days of Lemekh were seven hundred and seventy-seven years; and he died.
Traducción: חיים יואל בן אברהם *
And when Lamech was one hundred and eighty-one years of age, he went and took Ashmia, the daughter of Elisha, son of Enoch his uncle, to wife, and she conceived. At that time the sons of man sowed and had somewhat of a harvest in return. But the people did not turn from their evil ways and they revolted against their masters. And after a year came around the wife of Lamech bare a son, and Methuselah called his name Noah, saying: The earth has ceased in his days to destroy the seed. But Lamech his father called him Menachem, saying: This one will comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed. And the boy grew up and was weaned, and he walked in the paths of his sire Methuselah, ever upright and perfect with the Lord.And at that time all the sons of man, as they increased and multiplied begetting sons and daughters upon the face of the earth, turned from the ways of the Lord. And they taught one another their wickedness, and they grew more and more refractory and rebellious against the Lord. And every man manufactured his own god, and they plundered and robbed and persecuted every man his neighbors and his relatives, and they corrupted the earth, and all the earth was full of violence. And even their judges and overseers would go among all the daughters of man, and take them to wives by force even from the sides of their husbands, if so they chose. And also of the cattle and of the beasts of the fields, and of the birds of the air, the sons of man would bring together and train them to mate each other, one kind with another kind, in order to provoke the Lord with such transgressions. And God saw the whole earth and behold it was corrupt, for all flesh hath perverted its ways upon the earth, all men as well as all the animals. And the Lord said, I will wipe out the man whom I have created from the entire face of the earth, all flesh, even from man unto the fowl of heaven, the cattle and the beast of the field; for it repenteth me having made them. And the few good men that still remained upon the earth died in those days, before the Lord was to bring about the evil which he resolved to do unto all flesh, for it so pleased the Lord that they should not live to see the great curse which the Lord had pronounced, to come over the sons of man. Noah and his sons however found grace in the eyes of God, and the Lord selected them to preserve through them seed upon the whole earth.
ושני חיי לוי, according to the plain meaning which I explained in Genesis 5,31 all the lifetimes of generations between Adam and Noach, and from Noach to Avraham were mentioned. After that, basically only the lifetimes of Avraham, Yitzchok, Yaakov, Levi, and his sons Kehot, grandson Amram, and great grandson Moses are enumerated, followed by the number of years Joshua lived. Subsequently the Bible provides some details about the length of lives of the Judges and the Kings during the first Temple, to enable us to calculate crucial dates in our history.
All the days of Lemech were seven hundred and seventy-seven years, and he died.
And all the days of Lemek were seven hundred and seventy and seven years; and he died.
| וַֽיְהִי־נֹ֕חַ בֶּן־חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֣וֹלֶד נֹ֔חַ אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃ | 32 R | When Noah had lived 500 years, Noah begot Shem, Ham, and Japheth. |
Genesis 6,9. “these are the generations of Noach;" there are two types of righteous people, both of whom serve the Lord. The first category does so with enthusiasm and profound devotion, but does so as an individual only, not endeavouring to draw other people, admitted sinners, nearer to their Creator. There is a second category of tzaddik, righteous person, who not only serves the Lord himself, but who also is instrumental in leading sinners back to their Creator. Avraham was a prime example of the latter type of tzaddik. He was busy converting pagans to monotheism. According to Ari’zal, Noach was even punished for not rebuking the pagans in his time; his punishment consisted of his soul being reincarnated in the body of Moses in order to accomplish then what it had failed to accomplish on its first round inside a human body. Moses made up for the sin of omission of Noach by constantly rebuking the Israelites for their shortcomings. When our sages in Kidddushin 40 discussed the difference between a צדיק, “a righteous individual,” and a צדיק טוב, “a good righteous individual,” they said that the former is righteous vis a vis G’d, whereas the latter is “righteous both vis a vis G’d, and vis a vis his fellow man.” Being “good” to one’s peers involves more than being helpful and charitable; it includes admonishing one’s neighbour when one observes him violating G’d’s commandments. According to Sanhedrin 99, teaching one’s neighbour’s son Torah is one of the most important ways in which to demonstrate one’s concern for him, so much so that a student who has been taught Torah by someone other than his biological father is deemed as having been sired by that teacher. In introducing Avraham to us, the Torah underlines (Genesis 12:5) that when heading for the land of Israel from Charan, Avraham and Sarah took with them את הנפש אשר עשו בחרן, “the souls they had acquired while in Charan”. (the converts to monotheism) When the Torah refers to Avraham, it never wrote the line: אלה תולדות אברהם, as opposed to Genesis 6,9-10 where amongst the תולדות of Noach we are told about his three sons; there is no mention or allusion to any converts that Noach had attracted to monotheism other than his own flesh and blood. The word אלה, “these,” is almost always used as a limitation, i.e. “these and none other.” In Noach’s case, he had failed to “acquire souls.” When we reflect on this we will understand why the Torah wrote ונח מצא חן בעיני ה', instead of ונח היה לו חן בעיני ה'. The latter formulation would mean that when Noach faced G’d he brought with him much to commend him, i.e. his converts, whereas the formulation the Torah uses implies that G’d had to go looking for Noach; indeed he was a valuable find, a צדיק תמים, a perfectly righteous man, but not one that could not be overlooked such as Avraham’s “Chassidim.” When the Torah testifies that את האלוקים התהלך נח, “Noach walked with G’d,” this sounds as proof of Noach’s aloofness vis a vis his fellow man [at least during the 120 years prior to the deluge when he was busy building his ark. Ed.] He was in step with G’d, but out of step with his peers. This is why the Torah repeats once more (verse 10) that he sired three sons, although the Torah had informed us of this already at the end of the last chapter (Genesis 5:32). Noach, though aware of the many sexual perversions practiced by the people around him, and being steadfast in not copying their behaviour, is attested to by the Torah describing him as תמים היה בדורותיו, “he was perfect in his time.” Nonetheless, his loyalty to the Creator certainly did not endear him to his peers, hence “he walked with G’d”, as there was no one else “with whom to walk.” Sadly, only G’d appreciated his self-restraint, his righteousness.
ויהי נח בן חמש מאות שנה ויולד, “When Noach was five hundred years old, he begat;” people knew that the deluge was about to occur, as explained by Rashi already in connection with the attitudes displayed by the wives of Lemech (the descendant of Kayin); he therefore delayed becoming a father until G-d had promised him that he and his children would survive. [Up until then, the Torah had reported of people beginning to father children around the age of 100. Ed.] (based on an ancient version of Tanchuma)
ויהי נח בן חמש מאות שנה, we do not know why Noach waited for such a long time to sire children, seeing that all the generations who had preceded him generally sired children at about the age of 100. It appears that the early generations did not chase after women during their youth and did not feel the need to mate and settle down until they had become close to 100 years old. When they did marry, their main concern was to leave offspring behind them, not to indulge their libido. They were aware according to what they had observed that they had a long lifespan at their disposal. This belief was reinforced by their confidence that their lifestyle was pleasing in the eyes of G’d. Noach, who had observed the corrupt ways of his contemporaries wanted to hold off siring children, because he was afraid that any children of his might also be displeasing in the eyes of G’d. He waited until he was 500 years old when he felt the urgent need to mate with a woman. It is also possible, that he had prophetic insight, i.e. that G’d told him to get married and to sire children. These children were good, but Cham was not as good as his brothers. Noach did not produce daughters. According to Bereshit Rabbah 26,2 G’d had reasoned that in the event that Noach’s children turned out to be wicked, He did not want them to die in the deluge. In the event they should turn out to be good people, G’d’ did not want Noach to have to construct separate cabins for all of them in the ark so that they could enjoy their privacy. G’d therefore made Noach sterile until he reached the age of 500. According to the view of Rabbi Eleazar, son of Rabbi Yossi Haglili, even Yaphet, Noach’s eldest, was not quite 100 years old when the deluge began and people under 100 years of age were not considered culpable for their deeds in those times.
ויולד נח את שם, את חם, ואת יפת, in the opinion of our sages (Sanhedrin 69) Yaphet was the oldest. They derived this from Genesis 11,10 where the Torah writes ויהי שם בן מאה שנה ויולד את ארפחשד שנתים אחר המבול, “Shem was 100 tears old when he begat Arpachshad 2 years after the deluge.” If Shem had been the eldest, he would have been 100 years old already at the end of or during the deluge, not 2 years later. We think that Shem was born during Noach’s 501st year, allowing for the fact that the year was a leap year, and his wife had become pregnant when Noach married her when he was 500 years old. The deluge commenced in the 600th year of Noach’s life. As a result, Shem was 99 years old when he entered the ark at the start of the deluge. After the deluge he was only 100 years old. How could the Torah describe him as 100 years old 2 years after the deluge? We must therefore conclude that Yaphet was the eldest. This is also how we must understand Genesis 10,21 אחי יפת הגדול, “the brother of Yaphet, the senior.” Even though our sages have arrived at this conclusion, we must wonder why, every time, the three brothers are mentioned together, Shem is always mentioned as the first one. Surely, this suggests that Shem was the oldest. The words “2 years after the deluge,” may be understood as “2 years after the beginning of the deluge.” At that time Shem would have been 99 years old as we have mentioned already. When the Torah speaks of his son being born 2 years after the deluge, we must understand this as at the beginning of the second year after the deluge.
בן חמש מאות שנה FIVE HUNDRED YEARS OLD — R. Judan said: “How is it that all the previous generations had children at the age of hundred years and this one (Noah) at the age of 500 years? The Holy One, blessed be He, said, “If they (Noah’s children) be wicked, they will perish by the water of the Flood and it will grieve this righteous man; if they be righteous, I shall have to trouble him to construct several arks.” He therefore restrained him from having children until he was 500 years old, in order that Japhet, the oldest of his sons (cf. Rashi on Genesis 10:21) should not reach the punishable age before the Flood. For it is written (Isaiah 65:20), “For as a lad shall one die when he is one hundred years old”, meaning, that in the future time, he will only then be of punishable age, and this was so, too, before the giving of the Torah (Genesis Rabbah 26:2) .
את שם ואת חם ואת יפת SHEM, HAM AND JAPHETH — But was not Japheth the eldest? But you naturally first interest yourself in Shem who was a righteous man, who was born circumcised (a sign of righteousness) and from whom Abraham was to descend (Genesis Rabbah 26:3).
Im Gegensatz zu allen Früheren hat Noach sich erst so spät verheiratet, und heißt es daher nicht wie bei den übrigen einfach: ויחי, sondern ויהי בן; ein Gegensatz, dessen Bedeutung durch das folgende noch klarer hervortritt. — Schem, Cham und Japhet werden uns noch später in ihrer charakteristischen Eigentümlichkeit vorgeführt.
I would have to burden him to build many arks. Maharam Yafeh objected: On the contrary, if they would be righteous, together with their wives they would be more than ten and would protect the world, and no arks would be needed! For Rashi explains in Parshas Vayera (18:32) that Avraham did not pray [for Sedom to be saved] for less than ten tzaddikim, since [he knew that] the generation of the Flood had eight tzaddikim, and it did not save their generation. This implies that ten tzaddikim would save their generation. The answer is: Ten tzaddikim would not save the whole generation from the Flood; they would save their city only. Consequently, “I would have to burden him to build many arks” for all the inhabitants of their city, as the Flood would still come and wipe out the rest of the world. (Tzeidah L’Derech)
Of punishable age. You might ask: Rashi already explained what would happen if Noach would have children before the age of five hundred, why was that explanation not sufficient? The answer is: It still needed to be explained what Noach gained by waiting, for if his children would be wicked they too would be destroyed! Thus the second reason is needed, that Noach’s children would not be of punishable age, thus Noach’s merit can save them even if they would be wicked. But all the other people who were not of punishable age were destroyed nonetheless, since they had no [saving] merit. Thus, only one ark was needed. For Noach’s children were not considered righteous just because they were below punishable age — only in Noach’s merit were they saved, which is why Noach did not build a separate ark for each of them.
And so it was before the Torah was given. This raises a difficulty: Later, in Parshas Chayei Sarah (23:1), Rashi explains: “When Sarah was one hundred years old, she was like a twenty year old regarding sin.” This implies that from the age of twenty, she was already at a punishable age. Furthermore, Yaakov and his sons did not live to be one hundred and fifty. How could it be that for two thirds of their lives, they were not of punishable age? (Nachalas Yaakov, see further explanation there)
First you must discuss... Question: [If so,] why is Yefes not mentioned after Shem, [as he too was righteous]? The answer is: The Torah did not wish to change [the order] too much. Since Shem and Cham were born one after the other, it did not interrupt between them. (Maharshal)
Noah was five hundred years old; and Noah begot Shem, Ham, and Yefet. The Sages debate whether this listing reflects the order of their births. The verse marks the conclusion of the book of the descendants of Adam, which contains the names of representatives of the ten generations from Adam to Noah, but it provides almost no information about them. This “book of the legacy of Adam” concludes in a generation that underwent a great transformation. For this reason, the Torah goes into detail with regard to Noah and notes that already at his birth he was made a locus for humanity’s hope, by a prophecy that through him the world would be rectified. A new world would indeed begin with him, albeit in an unexpected manner.
“He begot a son. And he named him Noah” [5:28–29]. Noah was the tenth [generation] after Adam and that is why the world had permanence from his time onwards. (Bahya, Genesis, 5:28–9.) That is also why it is not written concerning any children prior to Noah, “and he begot a son” [5:32], but concerning Noah it does say, “and he begot a son.” The word son (ben) is translated in Yiddish as a building. (Building in Hebrew is binyan. In addition to the similarity in sound, the two words share a similar root.) That is to say, from the son of Noah on, the world was built. That is why he was called Noah, which is translated in Yiddish as rest. When Noah came, he made an iron plow to plow the earth. Until Noah came, the earth brought forth nothing but thorns and thistles. When Noah came, the earth rested from the curse and brought forth everything good. (Midrash Tanhuma, Genesis 11.)
Chapter 10: Torah [1] "And the sons of Noah who went forth from the ark" (Genesis 9:18). This is as it is written, "A little that the righteous have is better" (Psalms 37:16). The children of Israel are better than the righteous of the world, as it is written, "Not because you are the most numerous of peoples" (Deuteronomy 7:7), and "from the multitude of the wicked" (Psalms 64:4), Of the seventy nations numbered they were called a multitude, as it is said, O multitude, many nations, etc. (Isaiah 17:12). Alternatively, "A little that the righteous have is better." Noah and his three sons were better than all those multitudes who were in the generation of the flood, among the many wicked people, for there were many multitudes in the generation of the flood, where each man and woman gave birth to four or five children in one acre of land each year, and they gave birth twice a year like sheep, and they would go out among their fathers, as it is said, "They send forth their little ones like a flock" (Job 21:11). See how many multitudes there were, and because of this they angered the Holy One, blessed be He. But what is written of Noah? "And Noah was five hundred years old" (Genesis 5:32). It is not written about him like it is written about all the others, "And he begot sons and daughters," but rather: "these are the records of Noah, three. These are Noah's sons, good were Noah's three sons from all those people, a little good for the righteous, these are the histories of Noah's sons.
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“Noah was five hundred years old and Noah begot Shem, Ham, and Yefet” (Genesis 5:32). “Noah was five hundred years old” – it is written: “Happy is the man who has not walked in the counsel of the wicked” (Psalms 1:1). “Happy is the man” – this is Noah. “Who has not walked in the counsel of the wicked, has not stood in the path of sinners [and has not sat in the company of scoffers]” (Psalms 1:1), Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: In three generations – in the generation of Enosh, the generation of the Flood, and the generation of the Dispersion. (Noah resisted the influence of those generations and remained righteous. This is alluded to in the three expressions of resistance to sin in the Psalms verse.) Rabbi Neḥemya says: In the generation of the Flood and the generation of the Dispersion, but as for the generation of Enosh, he was still a minor. (Noah was eighty-four years old when Enosh died, and with life expectancy in those days approaching one thousand, people were not considered accountable until they were one hundred years old (see next section). ) According to the opinion of Rabbi Yehuda, who said: “Happy is the man who has not walked in the counsel of the wicked,” this is the generation of Enosh; “has not stood in the path of sinners,” this is the generation of the Flood; “and has not sat in the company of scoffers,” this is the generation of the Dispersion; “but whose desire is in the Torah of the Lord” (Psalms 1:2) – these are the seven mitzvot that he [Noah] was commanded; “and he meditates on His Torah day and night” (Psalms 1:2) – as he derived one matter from another. He said: ‘What is the reason that the Holy One blessed be He set the number of the pure animals more than the impure animals? Is it not because He wants me to sacrifice an offering from them?’ Immediately, “he took from every pure animal…[and offered up offerings]” (Genesis 8:20). “He will be like a tree planted by streams of water” (Psalms 1:3), as the Holy One blessed be He implanted him in the ark; “which gives its fruit in season” (Psalms 1:3), this is Shem; “whose leaf does not wither” (Psalms 1:3), this is Ḥam; “and whatever he does he will prosper” (Psalms 1:3), this is Yefet.
“Noah begot three sons, Shem, Ḥam, and Yefet” (Genesis 6:10).It is written: “Planted in the House of the Lord, they blossom in the courts of our God” (Psalms 92:14). “Planted in the House of the Lord,” this is Noah, whom the Holy One blessed be He implanted in the ark; “they blossom in the courts of our God,” – “Noah begot…Shem, Ḥam, and Yefet.” “They will continue to yield fruit even in old age; they will remain full and fresh” (Psalms 92:15). “They will continue to yield fruit [even in old age],” this is Noah; (Who begot children at age five hundred.) “they will remain full and fresh” – “Noah begot.” Rabbi Yudan said: What is the reason that all the generations begot children at one hundred years or at two hundred years, but this one [Noah] begot at five hundred years? However, the Holy One blessed be He said: ‘If they will be wicked, I do not want them to be eradicated by the water; (He did not want to upset Noah.) if they will be righteous, I would be imposing upon him [Noah] to make several arks for them. So the Holy One blessed be He suppressed his [Noah’s] fount, (His ability to procreate.) and he begot only at five hundred years. Rabbi Neḥemya said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: [It was so that] even Yefet, who was the eldest, would not yet be one hundred years old – when he became subject to punishment (In those days, as explained above.) – when the Flood came. Rabbi Ḥanina said: In the future there will be no death except for idolaters. Rabbi Yehoshua ben Levi said: Neither for Israel, nor for idolaters, as it is stated: “[He will destroy death forever, and] the Lord God will wipe tears from all faces” (Isaiah 25:8). What does Rabbi Ḥanina do with “from all faces”? It is from the faces of Israel. But is it not written: “As the youth will die when he is one hundred years old”? (Isaiah 65:20). This supports Rabbi Ḥanina. What does Rabbi Yehoshua ben Levi do with it? [It means that at that age] he will be fit for punishment. But is it not written: “Like sheep, they are destined for the grave; death will shepherd them. The upright will rule over them”? (Psalms 49:15). This supports Rabbi Ḥanina. What does Rabbi Yehoshua ben Levi do with it? Because in this world, there was Pharaoh at his time, Sisera at his time, Sennacherib at his time, (They were all punished.) but in the future, the Holy One blessed be He will appoint the angel of death as the permanent sentry. (To administer eternal punishment. They will not rise up from the dead in the future, but those who are alive at that time will not die.) That is what is written: “The upright will rule over them in the morning; their form will be consumed in the grave, (Literally, their form will wear out the grave.) an abode [zevul] for him” (Psalms 49:15) – this teaches that the grave may wear away, but their bodies will not wear away. (But will be subject to eternal torment.) Why to that extent? [“An abode for him”] – because they extended their hands against the Temple, as it is written: “I have built You an abode [zevul]” (I Kings 8:13).
“And to Shem, father of all the children of Ever, brother of Yefet the eldest, children were also born” (Genesis 10:21). “And to Shem, father of all the children of Ever…[brother of Yefet the eldest] (This phrase could also be translated: the elder brother of Yefet.) ” – we do not know whether Shem is the eldest or Yefet is the eldest. From what is written: “These are the descendants of Shem. Shem was one hundred years old, and he begot Arpakhshad two years after the Flood” (Genesis 11:10), (Noah’s eldest son was born when he was five hundred year old (Genesis 5:32), and the Flood began when he was six hundred years old (Genesis 7:6), so Noah’s eldest son was one hundred years old when the Flood began. Shem, however, turned one hundred two years after the Flood.) we see that Yefet was the eldest. “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan” (Genesis 10:25). “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided” – Rabbi Yosei says: The ancients, because they knew their ancestors [personally], (Since they lived very long lives, spanning many generations.) would give names [to their children] on the basis of events [of their lives], but we, who do not know our ancestors, (Because they are already dead when our children are born.) give names [to our children] after our ancestors. Rabban Shimon ben Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give names on the basis of events, but we, who do not utilize the divine spirit, give names after our ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on the basis of [future] events. That is what is written: “Two sons were born to Ever… [the name of the one was Peleg, as in his days the world was divided [niflega]].” (Ever named his son after the dispersion of the Tower of Babel, an event that would happen later in his life.) Why was he named Yoktan? It is because he minimized [maktin] himself (He acted humbly.) and his affairs. What did he merit? He merited to produce thirteen families. If for the younger son who minimized his affairs it is so, for an older one who minimizes his affairs, all the more so. (If even the younger son is rewarded for acting humbly, all the more so if an older son does so.) Similarly, “Israel extended his right hand, and laid it upon the head of Ephraim, who was the younger [hatza’ir]” (Genesis 48:14) – Rabbi Huna said: From the report of their births, (In Genesis 41:51–52.) do we not know that he [Ephraim] was the younger? The explanation [for repeating the information here] is that he used to downplay [matz’ir] his affairs. What did he merit? He merited the birthright. If the younger one who downplayed his affairs merited the birthright, an older one who downplays his affairs, all the more so.
Another interpretation (of Gen. 6:5): AND THE LORD SAW: What is written above on the subject (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGAT SHEM, HAM, AND JAPHETH >. (Gen. R. 26:2.) Come and see all who preceded Noah. They were begetting at seventy, eighty, and a hundred years of age; but Noah begat at five hundred years. And why so? Noah had reflected on the children of Adam who would rise and provoke the Holy One. So he said: Why should I join in intercourse for fruitfulness and multiplying? Therefore, he did not beget until he was five hundred years old; but after that he said: Is this person to die without children? Now the Holy One has commanded Adam about fruitfulness and multiplying, as stated (in Gen. 1:28): THEN GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY]; yet I am dying without children. What did Noah do? He joined in intercourse for fruitfulness and multiplying after five hundred years. Thus it is stated (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; [AND NOAH BEGAT SHEM, HAM, AND JAPHETH].
Another interpretation (of Gen. 27:33): Why did he tremble? Because he had blessed the younger before the elder; for he had intended to bless both of them. So he called Esau in order to bless him first, since he was the elder. Then afterwards, < he would call > Jacob. So he intended. Why? Because before the Holy One it is difficult to supplant a genealogical chain, to replace primogeniture. So note that he only called Esau. On what basis do you say that he wished to bless Jacob? On the basis of what Jacob said, {and he said} [to his mother] (in Gen. 27:12): THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. He said to her: Even the blessing which he was going to give me, in the end he will not give me. Isaac only trembled when he said: What sin is on my hands that the genealogical chain should be ruined at my hands, for me to bless the younger < first > and the elder afterwards? And so you find: In every place Moses comes before Aaron; (Cf. Mekhilta de Rabbi Ishmael, Pisha, 1.) but when it comes to genealogy, Aaron is before Moses. Thus it is stated (in Numb. 3:1): NOW THESE ARE THE DESCENDANTS OF AARON AND MOSES. R. Abba said in the name of R. Johanan of the Bet Guvrin: In the case of Reuben also, when that event (the selling of Joseph) happened at his hands, his father gave his birthright to Joseph. Thus it is stated (in I Chron. 5:1): AND THE SONS OF REUBEN, THE FIRST-BORN OF ISRAEL. NOW HE IS FIRST-BORN; BUT, WHEN HE HAD DEFILED HIS FATHER'S BED, HIS BIRTHRIGHT WAS GIVEN TO (JOSEPH) [THE SONS JOSEPH BEN ISRAEL]. Hence the birthright belonged to Joseph. In the genealogy, however, he was not able to keep his birthright away from him, as stated (in Exod. 6:14): THE SONS OF REUBEN THE FIRST-BORN OF ISRAEL. "Now he was the first-born" is not written here (in I Chron. 5:1), but: NOW HE IS THE FIRST-BORN. So also in the case of the sons of Noah, Japheth was the oldest: but because Shem was more righteous, < Scripture > counts him first in every place. (See above, 2:19.) Thus it is stated (in Gen. 9:18): AND THE CHILDREN OF NOAH WHO WENT FORTH FROM THE ARK WERE SHEM, HAM, AND JAPHETH. In regard to genealogy, however, < Scripture > mentions Japheth as being the eldest. Thus it is stated (in Gen. 10:21): AND UNTO SHEM THERE WERE CHILDREN BORN. HE WAS ALSO FATHER TO ALL THE CHILDREN OF EBER < AND > THE BROTHER OF JAPHETH, WHO WAS THE OLDEST. (The last eight words can be, and commonly are, translated: THE ELDER BROTHER OF JAPHETH. See Gen. R. 37:7.) R. Tanhuma said: But you also have to learn < through > greater insight, that Shem was second to Japheth. Therefore, you find that Noah sired a son at < an age of > five hundred years. It is written (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGOT SHEM, HAM, AND JAPHETH >. Now the flood took place (according to Gen. 7:11): IN THE SIX HUNDREDTH YEAR OF NOAH'S LIFE…. {Since} it is also written of Shem that he sired a son at < the age of > a hundred years, {he was lacking two} [two years after the flood). It is so stated (in Gen. 11:10): THESE ARE THE DESCENDANTS OF SHEM: SHEM WAS A HUNDRED YEARS OLD WHEN HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. If he had been the eldest, it would have been necessary to say only: HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. You also learn from here that Japheth was two years older than Shem according to the reckoning of my calculation. Here also (in Gen. 27:33), Isaac only trembled when he said: What sin is there on my hands that I have blessed the younger before the elder and have changed the order? Jacob went out and Esau came in, as stated (in Gen. 27:30): AND JACOB HAD JUST GONE OUT…. He (Esau) said to his father (in vs. 32): I AM [YOUR SON], YOUR FIRST-BORN, ESAU. His father began saying: Who is this one who entered and received the blessings? The Holy Spirit said to him: It was Jacob. He said to him (in vs. 33): AND I HAVE EATEN OF EVERYTHING. R. Isaac said: In that dish Isaac had a taste OF EVERYTHING that the Holy One had created during the six days of creation. (Tanh., Gen. 6:11; Gen. R. 67:2.) Also R. Judah b. R. Shallum said in the name of R. Ayyevu: In that dish Isaac had a taste of whatever is stored up for the righteous in the days to come. [Isaac said to him: In that dish I tasted everything that the Holy One has created]. Esau said to him: Daddy, [tell me:] What is that dish? Isaac said to him: < Whatever I ask for >. I asked for pheasant; (Gk.: phasianos.) I tasted it. Esau said to him: Daddy, tell me the basic < ingredient >. He said to him: It was meat. R. Hananyah b. R. Isaac said: When Esau heard this, he began striking his face. He said: Woe to that man, as stated (in Gen. 27:34): AND HE LET OUT A GREAT AND BITTER CRY…. Esau said: He fed me pottage of lentils, and I gave him my birthright. Now he has fed Daddy meat. You must know with what blessings he blessed him! HE BEGAN TO CRY AND SAY: IS HE NOT RIGHTLY NAMED JACOB (rt.: 'QB)? [FOR HE HAS CHEATED (rt.: 'QB) ME THESE TWO TIMES. HE TOOK MY BIRTHRIGHT; AND, SEE, NOW HE HAS TAKEN MY BLESSING.] His father said to him: So what should I do for you? He said to him: He has already taken my birthright. Isaac said to him: Over this matter I was sorry. He also said: Perhaps I transgressed a commandment of the Law in blessing the younger before the elder. Now that I have already blessed him, (according to Gen. 27:33:) HE SHALL ALSO BE BLESSED.
"Happy is the man who has not followed the advice of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, the teaching of the Lord is his delight, and he studies that teaching day and night." The Midrash offers an alternative interpretation of the verse: "Another explanation: 'Happy is the man who does not follow the advice of the wicked.' This refers to the righteous man who did not follow the counsel of the three generations: the generation of Enosh, the generation of the Flood, and the generation of the Dispersion. According to Rabbi Yehuda, the counsel of the wicked refers to the generation of Enosh, the way of sinners refers to the generation of the Flood, and the seat of scoffers refers to the generation of the Dispersion, who were all scoffers. But those who delight in the teaching of the Lord are those who observe the seven commandments that were given to the descendants of Noah, and study His Torah day and night. "Why is the righteous man compared to a tree planted by streams of water (Psalm 1:3)? Rabbi Yehoshua ben Levi said that the ark stood in the water for four months like a ship that sails on the water (Genesis 7:24). 'Its fruit in season' (Psalm 1:3) means that all the children born in the ark were born after five hundred years of age. Only Noah was five hundred years old at the time of the Flood (Genesis 5:32). Rabbi Chiya said in the name of Rabbi Abba that God had stopped up the spring of his (Noah's) loins so that he would not father a son who would be a descendant of the generation of the Flood and would be lost with them. For the heavenly court only punishes those who are descendants of the generation of the Flood. If Noah had a son who was one hundred years old at the time of the Flood, he would have died with them. Rabbi Shimon ben Lakish said that in the days of the Messiah, the righteous will return to their original form, as it is said, 'For the youth shall die at the age of one hundred years' (Isaiah 65:20). If you say that there were less than one hundred years old during the Flood and they were destroyed, I say that they were punished for the sins of their ancestors, as it is said, 'For all flesh had corrupted its ways' (Genesis 6:12). Another interpretation: Why did God stop up the spring of Noah's loins? So that he would not father many children who would be destroyed in the Flood. If you say that there were righteous people during the Flood, then why did God not make many arks? Therefore, God stopped up Noah's loins for five hundred years. 'Its leaves never wither' (Psalm 1:3) refers to Ham, 'and whatever he does prospers' (Psalm 1:3) refers to all the wicked."
Scripture notes that Shem was the brother of Japheth the elder (This is the literal meaning of achi yefet ha-gadol. From the text it is not clear whether Japheth or Shem was the elder; the grammatical construction is such that elder may apply to either. I.E. is trying to explain why Scripture tells us that Shem was Japheth’s brother, but does not say the same about Ham.) to teach us that Japheth, too, was a worthy person. The Bible lists Shem, who was the youngest, before Japheth, (The Bible lists Noah’s sons as Shem, Ham and Japheth (Gen. 5:32; 6:10). According to I.E. the order of their birth was Japheth, Ham and Shem (Krinsky).) who was the elder, (Ibn Ezra assumes that elder applies to Japheth (see note 20).) out of respect to Shem. Proof that Japheth was the elder lies in Scripture’s stating that Noah was five hundred years old when he begat his first son. (Gen. 5:32.) There is no room for argument, for it is clear that Noah had no children prior to reaching the age of five hundred. The flood came when Noah was six hundred years old. (Gen. 7:6.) Therefore if Shem was the eldest he would be one hundred and one years old when Noah and his sons came out of the ark. (The flood lasted a year.) However, Scripture tells us Shem was a hundred years old, and begot Arpachshad two years after the flood (Gen. 11:10). (Hence Shem reached the age of 100 two years after the flood and could not have been begotten by Noah when the latter was 500 years old. Therefore Shem was not Noah’s eldest son. Japheth was. Thus the elder in verse 21 refers to Japheth.) Others say that Shem was the elder brother of Japheth, (This interpretation explains achi yefet ha-gadol to mean the elder brother of Japheth. According to this interpretation Shem is the eldest.) and it is for this reason that Shem is mentioned first. They explain that Shem was born a few days after Noah entered his five hundredth year, for even a day in a year is considered a year. (Thus 499 years plus a few days is considered 500 years.) They say that Noah was born in Iyyar (Noah was 499 years old in Iyyar.) and Shem in Sivan. (Shem was thus born in Noah’s 500th year.) When the flood came Noah was five hundred and ninety-nine plus a number of days old. (In other words, Noah was in his 600th year when the flood began.) Hence Shem was not a full ninety-nine years old when the flood started and was a hundred and one years plus a number of months old when his son Arpachshad was born. The meaning of two years after the flood (Gen. 11:10) therefore is to be interpreted as meaning that Arpachshad was born in the second year following the beginning of the flood. There are also those who maintain that the wife of Shem conceived five months after the start of the flood when the waters started decreasing. (Thus Arpachshad was born two years after the flood, i.e., in the second year following the start of the flood.) Shem was thus one hundred years old when Arpachshad was born. (Those who put forth this interpretation agree with the second interpretation. However, they are bothered by one problem. If Shem was 100 years plus some months when Arpachshad was born, why does Scripture say that Shem was 100 years old at the time? It should consider him to be 101 since part of a year is considered a year. They solve this problem by assuming that Shem’s wife conceived in the ark five months after the start of the flood, i.e., in Tishri, and gave birth to Arpachshad the following Sivan, some days before Shem’s 100th birthday. Shem, according to this interpretation, was born in Sivan. Scripture thus tells us that Shem was a hundred years old when Arpachshad was born, i.e., 99 years plus. The Bible is thus consistent in listing the years (Cherez).) There are ten similar instances in the Book of Kings. (Where part of a year is considered a year. Krinsky lists the 10 places as: I Kings 15:1, 2, 9; 22:52; II Kings 1:17; 3:1; 8:16; 9:29; 13:10; 14:23; 15:1; 17:1.)
ויחי אדם שלושים ומאת שנה ויולד בדמותו כצלמו, “Adam had lived for one hundred and thirty years when he begot in his likeness, in his image.” This verse is proof that Kayin did not beget someone fit to be described as אדם, and that his offspring did not correspond to what the Torah described as בדמותו כצלמו, “in his likeness, in his image.” The reason that Adam had separated from his wife for such a long time was that he waited until they were capable (spiritually fit) of begetting regular children, children that reflected the image of G’d. According to Bereshit Rabbah 24,6 up until that time they produced only demons, etc. During those 130 years Chavah produced male spirits whereas Adam produced female spirits seeing they had been brought to erotic stimulation by female and male stimuli respectively. We find something not dissimilar when the Torah told us that Noach did not beget children in the regular sense until he was 500 years of age (Genesis 5,32). The reason was that if he had indulged in regular sexual activity with his wife say at 70 years of age, all his offspring would have perished prior to the deluge. G’d prevented him from being able to produce children until he had reached that age [so that a righteous person such as he should not have to bury his children. On the other hand, G’d would not have saved his children if they had been corrupt already. Ed.]. Similar considerations were at work in the case of all the various people who lived for so many hundreds of years; G’d did not see fit to reveal the reasons for each.
אלה תולדות שם שנתים אחר המבול, we already explained this in connection with Genesis 5,32. Even though the Torah, earlier, listed the descendants of Shem together with those of his brothers, the Torah repeated this now in order to demonstrate the direct linkage to Avraham our patriarch. This is why, on this occasion, only a single one of the sons of Shem, Arpachshad, is mentioned. Avraham is descended in a straight line from Arpachshad. The reason why the Torah adds that Arpachshad was born two years after the deluge is that the information the Torah gave us in 10,21 did not tell us when Arpachshad, apparently the third son of Shem was born. (verse 22). We already mentioned that the reason why the Torah provides us with such data is only to enable us to count from the creation of Adam to the deluge, to the birth of Avraham, the year of the Exodus from Egypt, etc. If the Torah had not been interested in reminding us that the earth (universe) was an original product by G’d, all these numbers would have been relatively meaningless. [if they had related to a human history extending over millions of years as claimed by scientists nowadays. Ed.]
'ויאמר אדני אם נא וגו AND HE SAID, MY LORD, IF NOW etc. — He addressed himself to the Chief of them; calling them all “lords”, (אדני may mean “my lords”), whilst to their Chief he said “Do not I pray thee pass away”, for he knew that if he would not pass by, his companions would certainly remain with him. In this explanation the word אדני has a “profane” sense (does not refer to God, being merely a term of address, “Sirs”) . Another explanation is that the word is “holy” (referring to God): he asked God to wait for him whilst he ran and invited the travellers. For although this is written after the words “and he ran to meet them”, yet the conversation took place beforehand. It, indeed, is the way of the Scriptures to speak in this manner as I have explained in my comment on “My spirit shall not strive” (Genesis 6:3) which is written after the passage. “And Noah begot” (Genesis 5:32) whereas it is impossible to say otherwise than that the decree of a respite of 120 years made in reference to this verse “My spirit shall not strive etc.” was twenty years before the birth of Noah’s sons.) Both these explanations of אדני are to be found in Genesis Rabbah 48:10 (see also Shevuot 35b).
Genesis 5:1-32
The extraordinary numbers in this section are significant, not so much for their length as for their message. Cassuto has tried to fit them into a defined scheme, showing that the purpose, and achieved effect, of our text is to convey that human history follows a meaningful pattern. Pride of place on the list is occupied by the seventh member, Hanokh, who is portrayed as the first man of God. He serves as a preparation for Noah, who also “walks in accord with God” (6:9). Hanokh’s life span, 365 years, exemplifies the number scheme of Genesis: as an expression of numerical perfection (the number of days in a year), it symbolizes moral perfection.
אלה תולדות נח, “these are the offspring of Noach.” Some commentators understand the word תולדות as referring to important events in the life of Noach, similar to Genesis 10,1 ואלה תולדת בני נח, or אלה תולדות השמים in Genesis The fact that the Torah repeated the words ויולד נח וגו', that Noach begat 3 sons, information we had been told already in Genesis 5,32 is due to the interruption of the Torah’s narrative by telling us that Noach was a righteous man and that this accounted for his and his family being spared during the deluge. Seeing that Noach begat only three sons, as opposed to most of his contemporaries, the Torah wishes to emphasise this point. Even during the 350 years which he lived on after the deluge he sired no more children. These three sons alone were his biological offspring and they were saved because of that (not their own merit).
What is meant by the three sons of Noah being named Shem, Ham, and Japhet? (Genesis 5:32).
What is meant by the three sons of Noah being named Shem, Ham, and Japhet? (Genesis 5:32). These names are the symbols of three human things, what is good, what is bad, and what is indifferent; Shem is the symbol of what is good, Ham of what is bad, and Japhet of what is indifferent.
Know that it is true that the verse sometimes lists brothers not according to their birth order, but in the order of their degrees of wisdom, as it is written: “And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth” (Genesis 5:32). According to this, Shem was at least one year older than Ham, and Ham one year older than Japheth, so it turns out that Shem was two years older than Japheth. And it is written: “And Noah was six hundred years old when the flood of waters was upon the earth” (Genesis 7:6). And it is written: “These are the descendants of Shem; Shem was one hundred years old, and begot Arpachshad two years after the flood” (Genesis 11:10). If Shem was the oldest brother, how could he be only 100 years old? He must have been at least 102 years old, as Noah was 500 years old when his third son was born, and he was 600 years old at the time of the flood.
Noach was five hundred years old, and Noach produced Sheim, Cham, and Yafes.
And Noah was the son of five hundred years, and Noah begat Shem, Cham, and Japhet.
| וַֽיְהִי֙ כִּֽי־הֵחֵ֣ל הָֽאָדָ֔ם לָרֹ֖ב עַל־פְּנֵ֣י הָֽאֲדָמָ֑ה וּבָנ֖וֹת יֻלְּד֥וּ לָהֶֽם׃ | 1 J | When humankind began to increase on earth and daughters were born to them, |
[BEGAN.] Hechel (began) is a hifil. It is a denominative of techillah (beginning).
TO MULTIPLY. La-rov (to multiply) is an infinitive.
Daughters were born to them. Where polygamy is the rule many more girls are born than boys.
ויהי כי החל האדם לרוב על פני האדמה ובנות יולדו להם, the Torah speaks of the “daughters who were born to men” as an introduction to the fact that the human species multiplied on the face of the earth. Seeing that there were a disproportionate number of girls being born, the species increased quickly.
ויהי כי החל האדם, a reference to the human species.
ובנות ילדו להם, there was not really any need to tell us this, seeing that the species cannot survived without females and males. The entire story concerns the females, seeing that the male elite made the mistake of intermarrying with physically attractive, but otherwise morally inferior females, as a result of which the entire human race became progressively more corrupt.
AND IT CAME TO PASS, WHEN MEN BEGAN TO MULTIPLY ON THE FACE OF THE EARTH. When Scripture mentioned Noah and his sons and wanted to begin the account of the flood, it said that as soon as men began to multiply they began to sin, and they continued their sinful ways for many years until Noah was four hundred and eighty years (Noah begot children at the age of 500 (Verse 32 in Chapter 5). Twenty years before, G-d decreed the advent of the flood. (See Rashi here, Verse 3.)) of age. Then the Holy One, blessed be He, decreed against them that “His spirit will not abide in them forever,” (See Verse 3.) but that He will prolong their years until their measure of sin is full, for such is the way of G-d’s judgment.
(1-2) Es wird uns hier der Grund der Verschlechterung des Menschengeschlechts in einer Vermischung zweier Menschenklassen gezeigt, der ׳בני האלקי und der בנות האדם. Wir haben eben zuvor zwei Geschlechtsreihen kennen gelernt. Eine kainitische Menschenentwicklung, die ohne Gott eine Existenz auf Erden auf Grund von Erfindungen und Industrie anstrebt, die an sich berechtigt, hier aber, ohne Gott, nur in Verzweiflung und Trostlosigkeit endet. Dem gegenüber ein setitisches Geschlecht, an dessen Spitze nochmals der ganze göttliche Stempel, die Kraft und der Segen der reinen Bestimmung, die Gott dem Menschen ursprünglich erteilt hat, wiederholt steht, — דמות צלם ,ברכה ,אדם, — auch die — um des Folgenden willen — doppelt wichtige gleiche Ebenbürtigkeit und Bedeutung des weiblichen Geschlechts זכר ונקבה בראם u.s.w. Von jenem, dem kainitischen Geschlecht, in welchem "das Göttliche völlig verlöscht" wurde, מחויאל, waren die בנות האדם. Dieses, das setitische Geschlecht, in welchem sich der göttliche Stempel vererbte, waren die בני האלקים. In ihm trat, wie wir gesehen, das Göttliche, wenn auch nicht zur völligen Rettung des Menschengeschlechtes, doch immer wieder hervor. Daß aber in diesem Geschlechte der Fortschritt zum Göttlichen nicht so stetig und sicher, wie das Abwärtsschreiten zum Verderben im kainitischen gewesen, das kam daher, weil sie sich nicht rein gehalten, weil sie sich mit dem kainitischen Geschlechte vermischten, sich Frauen aus dem kainitischen Geschlechte nahmen. Es heißt: "Als die Menschen sich zu vermehren anfingen —" früher war nicht große Wahl in Stiftung der Ehen, aber jetzt hätte das setitische Geschlecht sich rein halten können, "da sahen die Söhne des göttlichen Geschlechtes die Töchter des anderen Geschlechtes, daß sie gut — wohl טבת מראה, schön — waren", sie sahen nicht auf die Abstammung des Weibes, nicht auf die Kinder, die sie von so erzogenen Frauen erwarten konnten, sahen nur das Weib an, und diese gefielen ihnen. Das Verderben lag nicht in den Frauen, sondern in der Abstammung: מכל אשר בחרו, in diesem "מ", in dem Woher, sie hielten sich nicht in dem Geschlechte der בני אלקי׳.
Man hat allerdings immer in dieser Beziehung das Vergehen gesucht, allein man erblickte es in dem ויקחו, in welchem man ein Rauben und in dem Ganzen ein unzüchtiges Treiben zu finden glaubte. לקח אשה bezeichnet aber vielmehr überall ein eheliches Verhältnis und ist der eigentliche Ausdruck für Heiraten. Die Sünde, die aber notwendig in diesem Satze, des Folgenden willen, angegeben sein muss, dürfte daher nur in dem "מכל אשר בחרו" zu suchen sein. Sie verheirateten sich mit Frauen, ohne zu bedenken, woher sie sie nahmen. Darin also die Sünde.
Die Folgen hätten segensreich sein können, wenn es möglich gewesen wäre, daß die Abkömmlinge des göttlichen Stammes die Keime des Schlechten, die die Gattin ins Haus brachte, durch den in ihnen mächtigen göttlichen Geist hätten überwältigen können. Allein das Wagestück ist immer ein zu großes. Es wird immer die Frage sein, welches Moment in den Kindern das überwiegende sein wird, und ob nicht je länger die Vermischung dauert, um so mehr die Depravierung sich fortpflanzt. Der folgende Vers gibt uns Aufschluss, wie das Problem sich hier löste.
It was, when men began to multiply on the face of the earth, and daughters were born to them;
“When men began to increase on earth and daughters were born to them” [6:1]. The Rabbati writes: Rabban Gamaliel gave his daughter a husband. When she was about to leave her father’s house, she said to her father, bless me. He blessed her and said: dear daughter, the Holy One should give you that you will never again come back to my house. The daughter responded. Dear father, why do you curse me? The father responded, my dear daughter, I have given you a blessing. When things will go well for you in your house, then both you and I will be happy. You will not desire me and I will also not desire you and you will remain where you are. Later the daughter had a son and she said to her father: bless my son. He blessed the child and said the following. “Oy” should never cease to be heard from your mouth. His daughter said, why did you curse me? He responded: I blessed you. That is, you should watch over your son and should always say, oy, we haven’t fed my son yet. Oy, I have not yet taken him yet to his teacher. Rabbi Simeon’s wife had a daughter. Rabbi Hiyyah encountered him and said to him, the Holy One blessed you and began to bless you, as the verse says, “When men began to increase on earth and daughters were born to them” [6:1]. That is, you will have many children after your daughter and that is your blessing. (Genesis Rabbah, 26.4.) “His heart was saddened” [Gen. 6:6]. The Holy One mourned for himself that the world would be lost. A gentile asked Rabbi Joshua the son of Korhah: the Holy One knows everything into the future, so why did He create people that he knew would be evil. Rabbi Joshua answered the gentile: you had a son and were very happy and you know that in the end he will have to die, so why were you happy? The gentile responded: when one should be happy, one should be happy and when one must mourn, one must mourn. Everything has its time. Rabbi Joshua said: the Holy One also did the same. He knew well that righteous ones will also arise from the people. Therefore, he also created the evildoers for the sake of the righteous. (Genesis Rabbah, 27.4.)
“Speak to the children of Israel” (Numbers 6:2), those who take the vow of the nazirite. “And say to them,” to caution the court regarding this, that they should not allow the nazirite to violate his naziriteship. If they see that he seeks to violate his naziriteship, they shall compel him to fulfill his statement. This is to teach you that the great are cautioned regarding the lesser, and they will be punished due to them if they do not rebuke them. Likewise it says: “They will stumble over one another” (Leviticus 26:37); one due to the iniquity of another. This is to teach you that the entire Jewish people are guarantors for one another. “When a man or a woman will articulate [to take the vow of a nazirite]” – that is what is written: “There was [vayhi] a certain man from Tzora…” (Judges 13:2). (This is the beginning of the chapter dealing with the birth and naziriteship of Samson.) Rabbi Levi said: Every place that vayhi is stated, it is nothing other than an expression of suffering: “Vayhi in the days of Aḥashverosh” (Esther 1:1) – there was Haman. “Vayhi in the days when the judges [judged]” (Ruth 1:1) – there was a famine. “Vayhi when man began [to increase]” (Genesis 6:1) – “the sons of the great [saw the daughters of man]” (Genesis 6:2). (This eventually led to the Flood. See Genesis 6:1–3.) “Vayhi in the days of Amrafel” (Genesis 14:1) – “they waged a war” (Genesis 14:2). “Vayhi when Joshua was in Jericho…” (Joshua 5:13) – “[a man was standing before him] and his drawn sword was in his hand” (Joshua 5:13). (Joshua was confronted by the commander of the host of the Lord.) “Vayhi the Lord was with Joshua” (Joshua 6:27) – “the children of Israel committed trespass regarding the proscribed thing” (Joshua 7:1). “Vayhi when Samuel aged” (I Samuel 8:1) – “his sons did not follow his path” (I Samuel 8:3). “Vayhi David was successful in all his endeavors” (I Samuel 18:14) – “Saul was hostile to David” (I Samuel 18:9). “Vayhi a certain man from Tzora…” (Judges 13:2) – “Manoaḥ said to his wife, we will die” (Judges 13:22). Vayhi, Rabbi Yudan said: Every place that this expression is stated regarding the righteous, he is the equivalent of thirty-one righteous men, the numerical value of vayhi. (Vav – 6, yod – 10, heh – 5, yod – 10 = 31.) “A certain [eḥad] man,” a great man. Wherever ehad is used it indicates greatness. With regards to the Holy One Blessed be He, one is said as it it written "God is One" (Deuteronomy 6:4); there is no one in the world who is His equal. Likewise, regarding Abraham: “Abraham was one [eḥad]” (Ezekiel 33:24); there was no one in those days who was his equal. Regarding Israel, it is written: “Who is like Your people, Israel, one [eḥad] nation on the earth” (I Chronicles 17:21); there is none among the nations that are its equal. Likewise, regarding Avimelekh it says: “One of [aḥad] the people almost lay with your wife” (Genesis 26:10); because he was king. Likewise regarding Elkana it says: “Eḥad” (I Samuel 1:1), as there was no one in his generation who was his equal. “[There was a certain man] from Tzora [from the family of the Danite]” (Judges 13:2), anyone whose name and the name of his city are stated, it is known that he is from that city. His name, but not the name of his city, it is known that he is from Jerusalem. “From the family of the Danite,” because Tzora belonged to Judah, as it is written: “Eshtaol, Tzora, and Ashna” (Joshua 15:33), and Tzora belonged to Dan, “the border of their inheritance was Tzora, Eshtaol…” (Joshua 19:41), it was necessary to state that he was “from the family of the Danite.” It does not say “from the tribe,” but rather, “from the family of the Danite.” It teaches that his [Manoaḥ’s] father was from Dan and Manoaḥ’s mother was from Judah. In this regard, Jacob said: “Dan will judge his people, [as one of [ke’aḥad] the tribes of Israel]” (Genesis 49:16), like the most elite of the tribes; this is Judah. That is why Jacob juxtaposed him to Judah, as he was from the land of Judah and his mother was from Judah. Likewise Manoaḥ was from Dan and his wife was from Judah; consequently Samson emerged from the tribe of Dan and the tribe of Judah, as they said: The name of Samson’s mother was Hatzlelponi, and her lineage is ascribed to the tribe of Judah, as it is stated: “And the name of their sister was Hatzlelponi” (I Chronicles 4:3). “And his name was Manoaḥ” (Judges 13:2). The wicked precede their name: “Naval was his name” (I Samuel 25:25); “Goliath was his name” (I Samuel 17:4); “Sheva ben Bikhri was his name” (II Samuel 20:21). But the righteous, their name precedes them: “And his name was Elkana” (I Samuel 1:1); “And his name was Yishai” (I Samuel 17:12); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai” (Esther 2:5); “And his name was Manoaḥ.” They are similar to their Creator: “But My name, the Lord…” (Exodus 6:3). They raised an objection to it: But is it not written: “Rebecca had a brother and his name was Lavan”? (Genesis 24:29). Rabbi Yitzḥak said: He was conspicuous. (Lavan was not his name, but rather, his whiteness was a conspicuous attribute of his.) Rabbi Berekhya said: He was obvious [meluban] in his wickedness. They raised an objection: “And his name was Mikhaihu” (Judges 17:1) – because he received guests, his name was written like the names of the righteous. They raised an objection from the [verse regarding the] sons of Samuel: “The name of his firstborn son was Joel and the name of his second was Aviya” (I Samuel 8:2). The Rabbis said: Just as this one was wicked, so, too, that one was wicked. Rabbi Yudan said in the name of Rabbi Simon: Ultimately, they repented. That is why he [Samuel’s firstborn, Joel] is called: “Vashni” (I Chronicles 6:13), as they changed [shenishtanu] to good deeds. (The full verse reads: “The sons of Samuel: his first-born, Vashni, and Aviya.”) That is why they merited the Divine Spirit. That is what is written: “The word of the Lord that was to Joel son of Petuel” (Joel 1:1). This is Samuel. Why is he called Petuel? It is because he enticed [pita] the Holy One blessed be He with his prayer. (See Psalms 99:6.) Manoaḥ, why is he called Manoaḥ? It is because he was privileged to speak with an angel, and prophecy is called rest [menuḥa], as it is stated: “Seraya was the minister of Menuḥa” (Jeremiah 51:59). It teaches that Barukh ben Neriya (He was Seraya’s brother and a disciple of the prophet Jeremiah. According to another opinion, Seraya was another name of Barukh.) merited the Divine Spirit, just as it says: “The spirit of the Lord will rest [venaḥa] upon him (Isaiah 11:2). “His wife was barren, she had not given birth” (Judges 13:2). This teaches that there was a dispute between Manoaḥ and his wife. He said to her: ‘You are barren; that is why you have not given birth.’ She said to him: ‘You are sterile and that is why I have not given birth.’ Manoaḥ was not sterile. “An angel of the Lord appeared to the woman” (Judges 13:3). From here you learn that Manoaḥ’s wife was a righteous woman who merited having an angel speak with her, to introduce harmony between her and her husband and to inform her that she was barren and it was she who was preventing the pregnancy, not her husband; that is why he spoke with her. Because she saw the angel, she is called Hatzlelponi, because she addressed [pona] the angel. Tzelal is nothing other than an angel, just as it says: “As it is for this that they entered beneath the shelter [betzel] of my roof” (Genesis 19:8). (Lot is referring to the angels who came to rescue him from the destruction of Sodom.) There, because Lot was more righteous than his wife, the angels came to the shelter of his house and not the shelter of her house. However, here, where the angel came to her because she was righteous, that is why she is called Hatzlel. Why is it stated: Hatzlel, and it did not say Hatzel? It is because he appeared to the woman twice, once in the city and once in the field. “Behold now, you are barren and have not given birth” (Judges 13:3); he informed her that she was barren and that is why she had not given birth in order to introduce harmony between her and her husband, as she had been angry at her husband Manoaḥ because she was not giving birth. “But you will conceive, and you will bear a son,” (Judges 13:3), from here on you will conceive and you will bear a son. “Now, please beware” (Judges 13:4); he cautioned her not to drink vinegar of wine and vinegar of intoxicating drink and the water in which grapes were soaked (See Numbers 6:3.) . These are nothing other than precautions for wine, so that the nazirite will not come to drink wine, that is why the verse prohibited them for him. “And do not drink wine or intoxicating drink" (Judges 13:4), just as it says: “From wine and intoxicating drink he shall abstain” (Numbers 6:3), “…and do not eat any impurity” (Judges 13:4). Impure is nothing other than prohibited, as the Torah cautioned the nazirite not to eat anything “that may be derives from the grapevine,” (Numbers 6:4), just as it says: “…and grapes, fresh or dried, he shall not eat. [Throughout his days as a nazirite] he may not eat from anything that may be derived from the grapevine” (Numbers 6:3–4). “For behold, you will conceive and bear a son” (Judges 13:5). From here, the semen from the night was kept in her womb and she had not expelled it. When the angel said to her: “For behold, you will conceive and bear a son,” the womb absorbed that drop. “A razor [umorah] shall not come upon his head” (Judges 13:5), just as it says: “A razor shall not pass on his head” (Numbers 6:5). Why is a razor called morah? It is because the hair fears [mityareh] nothing other than the razor as it shaves a shave of destruction, just as it says: “Do not destroy the corner of your beard” (Leviticus 19:27). “For the lad will be a nazirite to God from the womb” (Judges 13:5). It was revealed before the Holy One blessed be He that Samson was one who would follow his eyes. That is why He cautioned him as a nazirite that he should not drink wine, because wine leads to licentiousness. If, when he was a nazirite, he followed his eyes, had he drunk wine there would have been no rehabilitation for him as he would have constantly been pursuing licentiousness. What is it that is said: “From the womb”? It is to realize what is stated: “Before I formed you in the womb, I knew you” (Jeremiah 1:5). However, regarding the wicked what does it say? “The wicked are corrupt from the womb; liars go astray from birth” (Psalms 58:4). Likewise it says: “I was formed in iniquity; [in sin my mother conceived me]” (Psalms 51:7). “He will begin to deliver Israel from the hand of the Philistines” (Judges 13:5). In him will be fulfilled the prophecy of Jacob , who said: “Dan will judge his people…Dan will be [a serpent]…[I await your deliverance, Lord]” (Genesis 49:16–18). “The woman came and she told her husband, saying: A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome…” (Judges 13:6). From here [we derive that] the Divine Presence would rest only upon those with a striking appearance. “He said to me: Behold, you will conceive [and give birth to a son]” (Judges 13:7), but what he said to her: “Behold now, you are barren” (Judges 13:3), she did not reveal to him, as she did not wish to reveal her inadequacy. “As the lad will be a nazirite to God from the womb until the day of his death” (Judges 13:7). She added [the phrase]: “Until the day of his death,” as she did not know what was in the future. But the angel, who knew that he was going to lose his naziriteship by means of Delilah, that was why he did not say: “Until the day of his death.” “Manoaḥ entreated [vayetar] the Lord, and said: Please, my Lord, the man [of God whom You sent, let him come again to us]” (Judges 13:8). Rabbi Shimon ben Lakish said: Why is the prayer of the righteous analogized to a pitchfork [eter]? It is to say to you: Just as the pitchfork overturns the grain in the field from place to place, so the prayer of the righteous overturns the attribute of cruelty to the attribute of mercy. “God heeded the voice of Manoaḥ, [and the angel of God came again to the woman]” (Judges 13:9). Why did the angel of God return to the woman and did not come to Manoaḥ? It was in order to avoid invalidating his initial statements that he said to the woman. Alternatively, it was to endear her in his eyes. “The woman hurried, ran, [and told her husband]” (Judges 13:10). It teaches that all actions of the righteous are with alacrity. “[Behold, the man] who on that day [bayom] came to me, [appeared to me]” (Judges 13:10). It does not say “today [hayom],” but rather, bayom. It teaches that the angel did not appear to her until the following day, because Manoaḥ did not pray until the morning prayer of the following day, just as it says: “Lord, in the morning hear my voice…” (Psalms 5:4). It teaches that the righteous seek clarity regarding their actions. “[Are you the man who spoke to the woman?] He said: I am” (Judges 13:11); I am initially and I am ultimately, as I am not changing my words. “Manoaḥ said: Now, let your words come” (Judges 13:12). Manoaḥ said to him: ‘Until now, I have heard from the woman, and women are not qualified to instruct, and one may not rely on their statements. But, “now, let your words come,” I would like to hear from your mouth, as I do not believe her statements; perhaps she made changes in her statement, or subtracted or added.’ “What will be the guidelines for the lad?” (Judges 13:12); what naziriteship must he observe after he is born? “…and his actions?” (Judges 13:12); what shall his mother do all the days that she is pregnant with him? “The angel of the Lord said to Manoaḥ: “From everything that I said to the woman [let her beware]” (Judges 13:13), in order to accord honor to the woman and endear her to him. “Let her beware” (Judges 13:13), he said to him regarding vinegar of wine, vinegar of intoxicating drink, and the water in which grapes were soaked: “She shall not partake of anything that may be derived from the grapevine and she shall not drink wine or intoxicating drink” (Judges 13:14), in its plain sense. “And she shall not eat any impurity” (Judges 13:14), just as it says: “And grapes, fresh or dried, he shall not eat” (Numbers 6:3). “Everything that I commanded her, she shall observe” (Judges 13:14); what he said to her: “A razor shall not come upon his head” (Judges 13:5). “Manoaḥ said to the angel of the Lord: Please let us detain [naatzera] you” (Judges 13:15). Manoaḥ said to him: ‘We had been obstructed, just as it says: “For the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18), and you brought us tidings of relief. Let us make a festival with you, just as it says: “On the eighth day it shall be an assembly [atzeret] for you” (Numbers 29:35). “And we will prepare a young goat before you” (Judges 13:15); you caused us to rejoice and we will rejoice with you with a goat, as rejoicing is only with meat.’ “The angel of the Lord said to Manoaḥ: If you detain me, I will not eat of your food” (Judges 13:16). The angel said to him: ‘It is not the way of the prophets of the Lord to receive payment for their prophecy.’ Regarding false prophets, what does it say? “You profaned Me among My people for handfuls of barley and for crumbs of bread, to kill…” (Ezekiel 13:19). But regarding true prophets, what does it say? “He (Elisha.) said: As the Lord before whom I have stood lives, I will not accept” (II Kings 5:16). “If you would prepare a burnt offering, offer it up to the Lord” (Judges 13:16). The angel intimated to him that he needed to offer up a burnt offering to the Lord in response to the good tidings, just as Abraham did when the Holy One blessed be He said to him: “To your offspring, I will give this land” (Genesis 12:7). Immediately, Abraham built an altar in response to the good tidings, as it is written: “He built an altar to the Lord, who appeared to him” (Genesis 12:7), and an altar is for nothing other than an offering. “For Manoaḥ did not know that he was an angel of the Lord” (Judges 13:16). Why is it stated? It is because his wife said to him: “His appearance was like the appearance of an angel of God, very awesome” (Judges 13:6); she was under the impression that Manoaḥ identified that he was an angel, but, nevertheless, he invited him to eat, as he was mistaken, believing that there is eating on High. That is why it is stated: “For Manoaḥ did not know that he was an angel of the Lord.” That is why he invited him to eat. But had he known that he was an angel, he would not have said to him to eat, as he was well-versed in the fact that there is no eating on High. Why did he not identify him? From here you learn that when prophets would go on a mission of the Holy One blessed be He, the Divine Spirit that would rest upon them would confer awesomeness upon them in the eyes of their beholders, as everyone feared them, as they resembled angels. Why, then, did the angels who came to inform Sarah regarding pregnancy eat, but this one did not want to eat? It is because those angels, when they first appeared to Abraham, they appeared to him in the image of wayfarers, and he brought them into his house as he was accustomed to, and invited them to eat. They did not want to deprive him of the exercise of hospitality and they ate with him. After they ate, they stated their mission. It did not appear as though they received payment for their mission. But this angel, initially he stated his mission. Had he eaten with him, it would have appeared as though he received payment for his mission. That is why he refrained from eating. “Mano’aḥ said to the angel of the Lord: What is your name?” (Judges 13:17). It is because he did not identify him as an angel, that is why he asked him regarding his name. “So that when your words come to pass we will honor you [vekhibadnukha]” (Judges 13:17); Manoaḥ said to him: ‘Tell me your name so that I will ask where I might find you when your prophecy comes to pass, and we will give you a gift.’ Vekhibadnukha is nothing other than a gift, just as it says: “For I will honor you [ki khabed akhabedkha]” (Numbers 22:17). (Balak sought to convince Bilam to curse Israel on his behalf, and said he would honor him, meaning he would shower him with gifts of silver and gold.) “The angel of the Lord said to him: Why do you ask my name?” (Judges 13:18). The angel said to him: ‘You need not ask my name, as ultimately, you will never see me again.’ That is what is written: “It is inscrutable [vehu feli]” (Judges 13:18). Regarding himself, he said to him that he will be obscured from him, that he will never see him again, just as it says: “This knowledge is inscrutable to me. [It is sublime; I cannot reach it]” (Psalms 139:6). Alternatively, “It is inscrutable [vehu feli]” – the angel said to him: ‘I do not know to tell you my name as, in accordance with the mission upon which the Holy One blessed be He sends us, He calls us a name.’ That is: Vehu feli; in accordance with each and every wonder [pelia uflia] that He performs through us, He calls us a name. Alternatively, vehu feli, it is a name. The name of the angel is feli, based on his mission to render Samson a nazirite, just as it says: “For the lad will be a nazirite to God” (Judges 13:5). This is why He called him feli, like the matter that the verse said: “When a man or a woman will articulate [yafli] [to take the vow of a nazirite]…” (Numbers 6:2).
“Then commenced [huḥal]” – Rabbi Simon said: In three places this term is stated as an expression of rebellion: “Then commenced the proclaiming of the name of the Lord”; (The generation of Enosh proclaimed the name of God in order to desecrate it, in rebellion against Him.) “it was [heḥel] when man began” (Genesis 6:1); (“The children of the great men saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2).) “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8). (Nimrod.) They raised an objection: But is it not written [as well]: “This is what they began [haḥilam] to do”? (Genesis 11:6). (Building the Tower of Babel.) He said to them: He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’ (The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases.) Rabbi Levi said: This (The Tower of Babel.) is analogous to a woman who said to her husband: ‘I saw in a dream (ḥalom) that you are divorcing me.’ He said to her: ‘Why in a dream? Here it is for you in reality.’ (That generation feared that they would be dispersed (Genesis 11:4), and so it came to be in fact.) Rav Aḥa said: You made idolatrous objects of yourselves and called your own names [as divinities]. (This is what is meant by “then commenced the proclaiming of the name of the Lord.”) I, too, will call the seawater by My name (To act as my agent.) and eradicate those people from the world. Rabbi Abahu expounded: The ocean is higher than the rest of the world. Rabbi Elazar ben Menaḥem said: Is this not an explicit verse? “He who calls forth the water of the sea and pours it upon the face of the earth”? (Amos 5:8). This (Rabbi Elazar ben Menaḥem’s question.) was a rhetorical question. It is like something that is poured from above to below. (The description here of “pouring” water from the sea onto the land implies that the sea is higher.) “Who calls forth the water of the sea” is written twice, (It also appears in Amos 9:6.) corresponding to the two times that the sea rose and inundated the world. (Once in the generation of Enosh and again in the generation of the Dispersion (Jerusalem Talmud, Shekalim 6:2).) Until where did it reach the first time and until where did it reach the second time? Rabbi Yudan, Rabbi Abahu, and Rabbi Elazar in the name of Rabbi Ḥanina: The first time it rose until Akko and until Yafo, (Originally the Mediterranean Sea did not extend that far.) and the second time it rose until the rocky peaks overlooking the Barbary Coast. Rabbi Ḥananya and Rabbi Aḥa in the name of Rabbi Ḥanina: The first time until the rocky peaks overlooking the Barbary Coast, and the second time until Akko and until Yafo. That is what is written: “I said: You shall come this far and not continue, and here the foam of your waves will be set” (Job 38:11). “You shall come this far and not continue” – to Akko, “you shall come this far and not continue.” “And here (ufo) the foam of your waves will be set” – in Yafo, “the foam of your waves will be set.” Rabbi Elazar said in the name of Rabbi Ḥanina: The first time it rose until Calabria, and the second time until the rocky peaks overlooking the Barbary Coast.
“It was when man began to multiply on the face of the earth, and daughters were born to them” (Genesis 6:1). “It was when man began [heḥel],” Rabbi Simon said: In three places this language is stated as an expression of rebellion: “then commenced [huḥal] proclaiming the name of the Lord” (Genesis 4:26); (In the generation of Enosh.) “it was when man began [heḥel]”; “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8). (Nimrod.) They raised an objection to him: But is it not written [as well]: “And this is what they have begun [haḥilam] to do” (Genesis 11:6)? (At the Tower of Babel.) He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’ (The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases.) “To multiply on the face of the earth,” [this teaches] that they would spill their seed on trees and stones. (“On the face of the earth.”) Because they were steeped in sexual profligacy, that is the reason He increased the number of their females. (Expecting that the multitude of women would curb their unnatural sexual appetites. ) That is what is written: “It was when man began…daughters were born to them.” The wife of Rabbi Shimon son of Rabbi (Ami), (This word was included in error and should be ignored.) bore a female offspring. Rabbi Ḥiyya the Great saw him and said to him: ‘The Holy One blessed be He has begun to bless you!’ He said to him: ‘From where do you know this?’ He said to him: ‘As it is written: “It was when man began to multiply…and daughters were born to them.”’ He went to his father, [Rabbi], who said to him: ‘Did that Babylonian (Rabbi Ḥiyya.) gladden you?’ He said to him: ‘Yes, and this is what he said to me.’ He said to him: ‘Nevertheless, even though there is a need for wine and a need for vinegar, there is more need for wine than for vinegar. There is a need for wheat and a need for barley, but there is more need for wheat than for barley.’ (There is need for girls and boys, but more need for boys.) When a man marries his daughter and pays out his [marriage] expenditures, he says to her: ‘May you never return here!’ (See next paragraph. The reason boys are more desirable is that boys remain more connected to the family after marriage, whereas girls are gone from the house for good.) Rabban Gamliel married off his daughter. She said to him: ‘Father, pray for me.’ He said to her: ‘May you never return here!’ She bore a male offspring and said to him: ‘Father, pray for me.’ He said to her: ‘May the word ‘Woe’ never cease from your mouth!’ She said to him: ‘Father, upon the two joyous occasions that I experienced you cursed me!’ He said to her: ‘Both of them are prayers. Because there will be peace in your house, you will never return here. (You will never be divorced and have to return home.) And because your son will live long, the word ‘Woe’ will not cease from your mouth: Woe that my son did not drink yet, woe that my son did not eat yet, woe that my son did not go to the synagogue!’
(Gen. 6, 1) And it came to pass when men began to multiply — and daughters were born unto them. R. Jochanan said: "With a daughter comes multiplication into the world." Resh Lakish, however, maintains that with a daughter strife comes into the world. Resh Lakish said to R. Jochanan: "According to your opinion, that multiplication comes with daughters; then why was not Job doubled with daughters just as he was with sons and with all his property?" He answered: "Although they were not doubled in number, nevertheless they were in beauty, as it is written (Job 42, 13-15) He had also fourteen sons and three daughters, And he called the name of the first Yemimah, and the second, Keziah, and the third Keren-hapuch; i.e., Yemimah because she was bright as the day, Keziah because her perfumery odor spread like that of cassia; Keren-hapuch, because, said R. Chisda, she spread forth a savor like garden comes, as it is written (Jer. 4, 30) Thou circle with paint thine eyes." To R. Simon, Rabbi's son, a daughter was born; and he became dejected. His father said to him: "With thy daughter came multiplication." Bar Kapara said to him: "Your father offered you a vain consolation, for we are taught in a Baraitha: The world cannot be without male and females. However, happy is he whose children are males, and woe to him whose children are females. The world cannot be without a spice dealer and a tanner; happy is he who is a spice dealer and woe to him who is a tanner."
(Fol. 10, b) And it came to pass in the days of Ahasuerus. R. Levi, and according to others, R. Jochanan, said: "There is a tradition among us from our ancestors [who reicev it from] the men of the Great Assembly, that wherever Vayehi (it came to pass) occurs, it refers to some disaster. (Ruth 1) And it came to pass in the days of Ahasuerus, there was Haman; (Jud. 1) And it came to pass in the days of the Judges, there was hunger; (Gen. 6, 1) And it came to pass when men began to multiply, and soon after this it is written, And the children of man, etc. — [which caused the flood]; (Ib. 11, 2) And it came to pass as they journeyed toward the east, then there came the dispersion; (Ib. 14, 1) And it came to pass in the days of Amraphel … there was a war. (Josh. 5, 13) It came to pass when Joshua was by Jericho, etc. and he saw a man with a drawn sword in his hand; (Ib. 6, 27) And the Lord was (Va'yehi) with Joshua, and soon after this. And the children of Israel committed a trespass; (I Samuel) There was (Va'yehi) a certain man of Romathaim, and afterward, Hannah he loved, but the Lord had shut her womb; (Ib. 8, 1) It came to pass when Samuel became old … and his sons walked not in his way; (Ib. 18, 14) And David was successful all his ways, and soon follows, Saul was in dread of him; (II Sam. 7, 1) And it came to pass when the king dwelt in his house. But thou canst not build the Temple. But is it not written (Lev. 9, 1) And it came to pass on the eighth day, and we have been taught in a Baraitha: "That particular day caused as great rejoicing before the Holy One, praised be He! as did the day of creation, for it is written here. And it came to pass (Va'yehi) on the eighth day, and it is written (Gen. 1, 5) And it was (Vayehi) evening and it was morning the first day. [Hence we find Vayehi when a misfortune does not follow.] There also the tragedy of Nadab and Abihu happened (Lev. 10, 1-7). But is it not written (I Kings 6, 1) And it came to pass in the four hundred and eightieth year after the going forth of the children of Israel out of Egypt, and it is also Written (Gen, 29, 16) While Jacob saw Rachel, and in Genesis (1, 5) And it was evening, and it was morning, the first day — and so on the second and third days although no disaster occurred? We must therefore say that wherever it is said, (Vayehi) It came to pass, there may or may not be a calamity; but whenever it is said, (Vayehi Bimai), And it came to pass in the days of, there a misfortune surely took place. There are five expressions, It came to pass in the days of, viz., in the days of Ahasuerus, the Judges, Amraphel, Ahaz (Is. 7) and Yehoyakim (Jer. 1) [and in every instance there was trouble] .
And the Lord saw that the wickedness of man was great in the earth (Gen. 6:5). Our sages taught: As punishment for lewdness (in the world) androlepsia (Reprisal taken against all men regardless of guilt or innocence.) appeared, destroying the virtuous together with the wicked. R. Azariah said: The Holy One, blessed be He, would overlook everything but lewdness. Observe that when they were immersed in lewdness, it is written in Scripture: The sons of God saw the daughters of men, that they were fair; and they took them wives, whomsoever they chose (Gen. 6:1), and after that it is said: And it repented the Lord that He had made man on the earth … and He said: I will blot out man whom I have created from the face of the earth (ibid. 6:6–7). Likewise in reference to the Sodomites, it is said: But before they lay down, the men of the city, the men of Sodom, compassed the house around … and they called unto Lot … For we will destroy this place, because the cry of them is waxed great before the Lord; the Lord hath sent us to destroy it (Gen. 19:4, 13). Why is the Lord repeated twice in this verse? The Holy One, blessed be He, said: I am He who exacted punishment upon Zimri, Samson, and Amnon, and I am He who will bestow a reward upon the one who refrains from lewdness, even as I did for Joseph, Jael, and Palti.
Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). (I am the One who administers justice to those who defy My decrees.) Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? (See Leviticus 18:2, 4.) It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. (They wrote marriage contracts for men marrying men, and women marrying women. Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). ) Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. (He was rewarded in a manner parallel to his righteousness. ) His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). (Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.)
Having explained all this, we can now understand the difference between Genesis 6,1 את האלוקים התהלך נח, "Noach walked with the Lord," and Genesis 24,40 when Abraham describes himself in these words: ה' אשר התהלכתי לפניו, "G–d before Whom I walked" Noach needed G–d to "hold his hand," so to speak, whereas Abraham was self-propelled, took the initiative. Noach was afraid to mix with the corrupt society he lived in and isolated himself with only G–d as his companion because he was afraid of the possible influence on him of contemporary society. Abraham was not only confident that he would not succumb to the corrupt society around him, but he tried to lead his fellow-men back to the path of monotheism and a life of good deeds. I have elaborated on this elswewhere. This is the plain meaning of those verses.
[1] “And it came to pass when men began to wax many on the earth and daughters were born unto them” (Gen. 6:1). It is, I think, a problem worth full examination, why our race began to grow so numerous after the birth of Noah and his sons. Yet perhaps it is not difficult to render a reason. For when the rarity appears, its opposite always is found in abundance.
Why from the time that the deluge drew near, the human race is said to have increased so as to become a multitude? (Genesis 6:1).
Why from the time that the deluge drew near, the human race is said to have increased so as to become a multitude? (Genesis 6:1). Divine mercies do always precede judgment; since the first work of God is to do good, and to destroy follows afterwards; but he himself (when terrible evils are about to happen) loves to provide and is accustomed to provide that previously an abundance of many and great blessings shall be produced. On this principle also Egypt, when there was about to be a barrenness and famine for seven years as the prophet himself says, was for an equal number of years continuously made exceedingly fertile by the beneficent and saving power of the Creator of the universe. And in the same way in which he showers benefits upon men, he also teaches them to depart and to abstain from sin; that these blessings may not be turned into the contrary. And on this account now, by the freedom of their institutions, the cities of the world have increased in generous virtue, so that if any corruption supervenes subsequently they may disapprove of their own acts of wickedness as extraordinary and irremediable; not at all looking upon the divinity as the cause of them, for that has no connection with wickedness or misery, for the task of the Deity is only to bestow blessings.
The Gemara cites another place where Job is mentioned. “And it came to pass, when men began to multiply [larov] on the face of the earth, and daughters were born to them” (Genesis 6:1). Rabbi Yoḥanan says: Larov means that propagation [reviyya] came to the world through these daughters. Reish Lakish says: Strife [meriva] came to the world. Once daughters were born, the men began to fight among themselves over them. Reish Lakish said to Rabbi Yoḥanan: According to you who say that due to the daughters propagation came to the world, for what reason were the number of Job’s daughters not doubled, when at the end of the story God doubled everything that Job had lost (see Job 1:3, 42:12)?
The Gemara cites several proofs corroborating this interpretation. “And it came to pass [vayhi] in the days of Ahasuerus” led to grief, as there was Haman. “And it came to pass [vayhi] in the days when the judges ruled” (Ruth 1:1) introduces a period when there was famine. “And it came to pass [vayhi], when men began to multiply” (Genesis 6:1) is immediately followed by the verse: “And the Lord saw that the wickedness of man was great in the earth” (Genesis 6:5).
It came to be when men began to multiply on the face of the earth, that daughters were born to them.
And it was when the sons of men began to multiply upon the face of the earth, and fair daughters were born to them;
| וַיִּרְא֤וּ בְנֵי־הָֽאֱלֹהִים֙ אֶת־בְּנ֣וֹת הָֽאָדָ֔ם כִּ֥י טֹבֹ֖ת הֵ֑נָּה וַיִּקְח֤וּ לָהֶם֙ נָשִׁ֔ים מִכֹּ֖ל אֲשֶׁ֥ר בָּחָֽרוּ׃ | 2 J | the [males among the] divine beings (divine beings Others “sons of God.”) saw how pleasing the human women were and took wives from among those who delighted them.— |
A completely different approach to the phrase ונח מצא חן בעיני ה': when the tzaddik, righteous person, finds something that appeals to him, he endeavours to use it or part of it, to enhance his service of the Creator. When he sees a person enthusiastically preparing to commit a sin, he reflects that he should be equally if not even more enthusiastic in his service of the Lord, i.e. he uses even negative phenomena to sublimate them and use them positively, constructively. The Torah in Genesis 6,2-reported on the elite of mankind, בני אלו-הים selecting בנות האדם, morally inferior women, as their mates, showing thereby that they considered these women as possessing חן, “charm, grace,” possessing desirable qualities. The Torah testifies that Noach resisted such attractions, though he had found them. He willed himself to be attracted to G’d instead, exhorting His qualities, instead of the shallow qualities exuded by the בנות האדם.
God began to shine the words of Torah to man from the very day he was created. This is because the God created the world with the Torah. (Referring to the famous statement in the Zohar and the Midrash, that “God looked into the Torah, and created the world.” Since man was created through the vehicle of the very letters of the Torah, he was illuminated with the very knowledge with which he was created, and which consitutes the root of his life.) Consider the following passages in the Zohar: (The following passages all relate that from the very creation of Adam, God gave man a book of rules and meditations through which he could live a just life and come to a knowledge of his Creator.) And Rabbi Abba said, “We know that a book descended to Adam HaRishon, and through it he knew and understood the supernal wisdom. This book reached the, ‘bnei Elohim,’ (See Bereshit, 6:2.) who were the sages of the generation, and whoever else was worthy of looking into it. In this way they arrived at the knowledge of supernal wisdom … Similarly, it is taught that Hanokh had a book, and this book was from the place of the book of the Generations of Man.” (See Bereshit, 5:1.) (Zohar, Bereshit, 37b): We have already explained that when Adam was in the Garden of Eden God sent him a book through Raziel, the holy angel in charge of the mysteries of the holy supernal ones. Supernal impressions were imprinted in this book, holy wisdom, and seventy-two kinds of wisdom were explained in three hundred and seventy engravings of supernal mysteries. He left this book to his son Shet and all his descendants until it reached Avraham. By means of it, Avraham knew how to gaze upon the Glory of his Master. This has been explained. Similarly, Adam gave a book to his son Hanokh, from which he looked upon the supernal Glory.”(Zohar, Bereshit, 55b) Come and see! From his childhood, Noah saw the actions of man and how they sinned against the Holy One, blessed be He. So he hid himself, and occupied himself with the service of his Master … If you ask, what book did he use to contemplate Divine service? He studied the book of Adam and the book of Hanokh in order to know how to serve his Master. (Zohar, Bereshit, 58b) Rabbi Shimon said, if I had been alive at the time when the Holy One, blessed be He, gave the book to Hanokh and to Adam, I would have made great efforts that they not become accessible to people. (Zohar, Noah, 78b)
בני אלהים, according to Rabbi Shimon bar Yochai,(in Bereshit Rabbah 26,5) the word אלהים here is to be understood as: “judges.” He was very angry at people who translated this expression as “sons of G-d.” The question remains why, the other Rabbis translated the word as they did? The answer given by both Rabbi Shimon ben Lakish and Rabbi Yochanan is that these people lived untroubled lives of tremendous length, so that they could easily have been confused with children whom G-d Himself had sired.
מכל אשר בחרו, as they were extremely intelligent, they selected for themselves wives who were equally intelligent or almost so, so that their children would enjoy the genetic benefits of their superior intelligence and physical strength.
THE SONS OF GOD. The term bene Elohim (the sons of god) refers to the sons of the judges who dispensed God’s (Elohim) justice. (See I.E.’s comment on Gen. 1:1.) Others say that Elohim refers to God Himself and the sons of God are holy ones (saints) living on earth. They are called sons of God in the sense of Ye are the children of the Lord your God (Deut. 14:1). Others say that the sons of God refers to the children of Seth (Concerning whom it is written that he was created in God’s image. See I.E.’s comment on Gen. 5:1.) and that the daughters of man refers to women of Cain’s family. (Concerning whom it was not written that he was created in the image of God. See previous note.) However, it appears to me that the sons of God refers to those who know the will of the most High. These men chose women who matched them astrologically and physically. Hence they produced mighty men. It is possible that they took women even against their will. (And they took them wives implies they took women against their will. If, according to astrology, a given women was fit for a man, he took her even against her will (Krinsky).)
Others “the sons of God.”
ויראו בני האלוהים את בנות האדם, “The sons of G’d saw the daughters of man, etc.” According to the plain meaning of the text the בני האלהים are the sons of the judges and the elite of society. which are called “elohim,” just as in Exodus 22,27 where the Torah forbids us to curse a judge by writing אלוהים לא תקלל. This is the way the Targum translates that verse. The Torah means that the very judges who should have meted out justice committed legal violence instead with the “daughters of man,” i.e. the common and therefore underprivileged people, by raping these women against their will. Sometimes these women were willing partners in illegal sexual relations. When the Torah writes inter alia in verse 4 אשר יבואו בני האלהים אל בנות האדם, “when the sons of the rulers would consort with the daughters of the common people,” these were the instances when the women were willing partners in such relationships. Such relationships usually did not come to light until these women had given birth to children from illicit sexual relations with the male elite of society. When the Torah (verse 4) speaks about the גבורים אשר מעולם אנשי שם, “the mighty men of former times who had always been very prominent,” this is a reference to the children from such unions who could be seen to be different from children produced by unions between members of the lower classes of society. The words מכל אשר בחרו, “from among all that they freely chose,” are an allusion to use of the same expression by Isaiah (Isaiah 66,3) where the prophet describes the abominations which people were guilty of in his time. A kabbalistic approach to the words בני האלוקים has been discussed by us already in connection with 5,2 and the name אדם.
ויראו בני האלוהים את בנות האדם כי טובות הנה, ויקחו להם נשים מכל אשר בחרו. We have already explained that the noun אלוהים is a noun which is sometimes applied to G’d, and sometimes to certain people, and sometimes to phenomena which some people worship even though they have nothing divine about them, In Genesis 1,1 בראשית ברא אלוקים, it is clearly a reference to G’d. In Genesis 20,3 ויבא אלוהים אל אבימלך, it is a reference to an angel, seeing that he carried out a mission on behalf of G’d. In Exodus 22,8 עד האלוהים יבא דבר שניהם, it is a reference to a judge, a human being. The term is also applied to select human beings of a spiritually high level, such as when David quotes G’d in Psalms 82,6 אני אמרתי אלהים אתם, I used to say that you (man) are “divine,” (until you sinned). In our verse here, the Torah in speaking of בני האלוהים, refers to the elite of the human species at the time. In our verse it is a reference to the male elite, the judges.
ויראו בני האלוהים, the sons of the judges, the elite of the species who are here referred to as אלוהים, just as in Exodus 22,27 אלוהים לא תקלל, “you must not curse a judge.” There are numerous similar examples in the Torah of the attribute אלוהים being applied to morally high ranking human beings. Onkelos also translates it in this vein when he speaks of בני רברביא. The explanations offered that the Torah refers to Uzza and Uzael are very far fetched. (compare Torah shleymah on this verse). [The two aforementioned are supposed to have been angels who had voted against the creation of man and who belittled man’s effort to conquer the evil urge. They were supposedly punished by being consigned to earth to experience life on earth by themselves. Instead of proving their superiority, they were the first to succumb to the allurement of physically attractive females. Their request to return to the celestial regions was denied by G’d. Ed.] According to Bereshit Rabbah 26,5 Rabbi Shimon ben Yochai cursed anyone who translated the words בני האלוהים as “the sons of G’d.” He added that when the elite of the people are themselves guilty of the sins they want the common man to refrain from, their efforts are doomed to start with. Another reason offered why these people were referred to as בני האלוהים, (according to both Rabbi Chaninah and Rabbi Shimon ben Lakish, is that these were the people enjoying carefree long lives, free from sickness and other impediments. [This may have given them the illusion of being able to get away with whatever they felt like doing. Ed.] Rav Hunna, quoting Rabbi Yossi, says that these people were granted such long lives in order to enable them to study the sky, observe the orbits of the stars and make calculations resulting in our calendar.
את בנות האדם, the daughters of the weaker specimen of the human race. The women were unable to resist the physically superior specimen referred to as בני האלוהים, and as a result if fancied by the latter, they would be taken by them as wives or concubines against their will, and the will of even their husbands. [The Torah describes the first time the law of the “survival of the fittest” was practiced by the human race. The result was the deluge. Ed.] The term אדם next to the term אלוהים simply compares the weak to the strong In the Sifri¸ (Behaalotcha 86) the point is made that when ordinary individuals observed that the judges took the law into their own hands, they reasoned that they themselves would most certainly be able to get away with the same thing, seeing that the judges are supposed to set a good example. Rabbi Avraham Ibn Ezra understands the expression בני אלוהים, as referring to spiritually superior people, people who knew what G’d expected of them. They chose wives according to what they perceived was suitable for them basing themselves on their reading of astrology. As a result of such careful mating, their offspring were in many instances giants, etc., as we read about at the end of our verse. It is possible that they took women of their choice even against the will of these women.
כי טובות הנה, Rabbi Yudan, noting the defective spelling of the word טובות as טבת claims that this is a transitive form of the verb, and that the judges when handing over the virgin bride to her prospective husband would first sleep with her. The missing letters ו in the word טבת refer to these girls having been deprived of their hymen.
ויקחו להם נשים, a reference to married women.
מכל אשר בחרו, the word מכל, “from all,” includes homosexual unions, and mating between man and beast.
BNEI HA’ELOHIM. The sons of princes and rulers. This is the language of Rashi, and so it is in Bereshith Rabbah. (26:8.) If so, Scripture relates that the judges whose duty it was to administer justice among them committed open violence without anyone interfering.
‘KI’ (WHEN) THEY WERE FAIR. [The meaning of the word ki here] is the same as in the verses: ‘Ki’ (when) thou seest the ass of him that hateth thee; (Exodus 23:5.) ‘ki’ (when) a bird’s nest chance to be before thee. (Deuteronomy 22:6.) When the daughters of men were fair, they would take them forcibly as wives for themselves. Thus Scripture tells of the violence and mentions further, whomsoever they chose, in order to include those who were married to others. Scripture, however, did not mention the prohibition concerning them clearly, and the punishment decreed upon them was only because of the violence, (Further, Verse 13.) because this is a reasoned concept and does not require the Torah to prohibit it.
בני האלהים THE SONS OF ELOHIM — The sons of princes and rulers (Genesis Rabbah 26:15). Another explanation of בני האלהים is that these were princely angels who came as messengers from God: they, too, intermingled with them (the daughters of men). Wherever the word אלהים occurs in the Scriptures it signifies authority, and the following passages prove this: (Exodus 4:16) “and thou shalt be his (אלהים) master”, and (Exodus 7:1) “See, I have made the (אלהים) a master.”
כי טבת הנה THAT THEY WERE FAIR — Rabbi Judan said, “It is written here טבת, for when they were being made to appear “good” by being decked out to be taken beneath the marriage canopy one of the lords would come and carry her off first (Genesis Rabbah 26:5).
מכל אשר בחרו OF ALL WHOM THEY CHOOSE — even if it were a married woman or a man or an animal (Genesis Rabbah 26:5).
When they improved (מטיבין) her appearance. This is similar to the expression מטיבין את הנרות. It means this because טֹבֹת conveys that they just now became fair, similar to ועפרון ישֵׁב (23:10), conveying that Ephron just now sat. Furthermore, טבת without a vav is a singular expression, implying that not all women were fair, only individual women — the beautified brides. But if it were written טובות, a plural expression, it would imply that the women were always fair, i.e., beautified.
Even a man or an animal. [Rashi knows this] because it says נשים מכל אשר בחרו. The word נשים implies “even a married woman,” while אשר בחרו implies “even a man or an animal.” (Re’m) Re’m asks: It says in Kiddushin 13a that they did not commit adultery. [Why then does Rashi say, “even a married woman”?] Nachalas Yaakov answers: It seems that only the sons of rulers committed adultery, not the common people, because נשים מכל אשר בחרו refers back to: “The sons of the rulers saw.” That is why Rashi says, “The head ruler would then enter and have relations....” However, Re’m suggests that these might be two conflicting opinions.
the sons of the great ones [ benei ha’elohim ] saw that the daughters of man were fair. Some explain that with the proliferation of the human race came the development of a social hierarchy. The term benei ha’elohim refers to members of an upper class that grew apart from the rest of humanity. According to this understanding, the daughters of man were women of the lower classes. According to another interpretation, the sons of God were angels who arrived in this world and were granted human bodies and qualities as a kind of test, which they failed. Although they ceased to be angels, they still retained their supernatural powers alongside their human urges. According to this opinion, the daughters of man refers to mortal women. And they took for themselves wives, from whomever they chose, whether young or old, single or married, without consideration for laws of any kind.
ויראו בני האלוקים,” the ‘sons’ of G’d saw, etc.” The expression בני האלוקים, refers to the elite of the society in those days, the law enforcers and judges. The Torah informs us that the very people charged with maintaining the functioning of an orderly, law abiding society, were the first to take the law into their own hands whenever it suited their purpose. Abuse of power leads to anarchy.
“The divine beings saw the daughters of men” [6:2]. The nobles and judges saw the beautiful daughters and they took them as wives and were engaging in illicit sexual relations with these same beautiful women. The judges were doing these things themselves, so why shouldn’t others do the same? Some say that angels from heaven mingled with the women and engaged in illicit sexual relations. (Genesis Rabbah, 26.5.)
It is in this third signification that it occurs in the verses, “The sons of the higher order (Elohim) saw the daughters of the lower order (adam)” (Gen. 6:2); and “Forsooth! as the humble man (adam) you shall die” (Ps. 82:7).
It says in Beresheet Rabbah: Rabbi Simlai said: Wherever you find lust, an epidemic visits the world and slays both good and bad. Rabbi Azariah and Rabbi Yehuda son of Rabbi Simone said in the name of Rabbi Yehoshua ben Levi: The Creator is long-suffering for everything besides immorality, as it says “The sons of God saw the daughters of men” (Genesis 6:2) which is followed by, “And the Lord said I will blot out man (Genesis 6:8).” Rabbi Yehoshua ben Levi said in Rabbi Pedaya’s name: That whole night Lot prayed for mercy for the Sodomites, and they [the angels] would have heeded him, but as soon as they [the Sodomites] demanded “Bring them out unto us, that we may know them (Genesis 19:5)—for intercourse— they [the angels] said, “Who else is here” (Genesis 19:12) meaning, to plead in their defense, from now on you are no longer permitted to plead in their defense.
About the Nefilim (the fallen ones), it is written: "That the sons of the Elohim saw that the daughters of men were fair" (Beresheet 6:2). These are the second group (of the erev rav, emanating from the Chochmah of the Kelipot) from those fallen from above, (from Aza and Azael, who were angels above. Hashem dropped them out of the heavens). When the Holy One, blessed be He, desired to create man, he said (to the angels) "Let us make man in our image..." (Beresheet 1:26). He wanted to make him a leader over all (the angels above), so that he might govern all (the angels) and they would be under his rule, as is written about Joseph: "And let him appoint officers over the land" (Beresheet 41:34).
Rabbi Chiya said: For 300 years before the Great Flood, Noah warned them to change their ways but they did not listen to him until the time when the Holy One, blessed be He, had finished waiting for them to repent. Then they were lost from the world. Come and behold, it is written: "And it came to pass, when men began to multiply on the face of the earth, and daughters were born to them" (Ibid. 1), who they went naked in front of everyone. And then, what is written? "And the sons of Elohim saw the daughters of men (Ibid. 2). This was the main cause to continue sinning until it finally caused them to be destroyed. And because of that they followed the Evil Inclination, held fast to its trunk and roots, rejected the holy faith from among themselves, and became defiled. So it is written: "The End of all Flesh is come before Me" (Ibid. 13), to teach that they were guilty.
(Genesis 6:2) "And the sons of God saw the daughters of mankind/HaAdam..." This is what is written (Joshua 2:1): "...two men spying secretly, saying...". What is "daughters of mankind/HaAdam"? As is written (I Kings 3:16): "Then two prostituting women came to the king". Because of them it is written [I Kings 3:28]: "Because they saw that the wisdom of God [was] inside him etc.". "Then [they] came", and not in the beginning. In the fortification of the girdle of sources, two were embracing each other above, they descended downward [and] they inherited dust, they destroyed the good share that they had. The crown of (other reading: of mercy) and they were crowned with a chest of grape.
“Speak to the children of Israel” (Numbers 6:2), those who take the vow of the nazirite. “And say to them,” to caution the court regarding this, that they should not allow the nazirite to violate his naziriteship. If they see that he seeks to violate his naziriteship, they shall compel him to fulfill his statement. This is to teach you that the great are cautioned regarding the lesser, and they will be punished due to them if they do not rebuke them. Likewise it says: “They will stumble over one another” (Leviticus 26:37); one due to the iniquity of another. This is to teach you that the entire Jewish people are guarantors for one another. “When a man or a woman will articulate [to take the vow of a nazirite]” – that is what is written: “There was [vayhi] a certain man from Tzora…” (Judges 13:2). (This is the beginning of the chapter dealing with the birth and naziriteship of Samson.) Rabbi Levi said: Every place that vayhi is stated, it is nothing other than an expression of suffering: “Vayhi in the days of Aḥashverosh” (Esther 1:1) – there was Haman. “Vayhi in the days when the judges [judged]” (Ruth 1:1) – there was a famine. “Vayhi when man began [to increase]” (Genesis 6:1) – “the sons of the great [saw the daughters of man]” (Genesis 6:2). (This eventually led to the Flood. See Genesis 6:1–3.) “Vayhi in the days of Amrafel” (Genesis 14:1) – “they waged a war” (Genesis 14:2). “Vayhi when Joshua was in Jericho…” (Joshua 5:13) – “[a man was standing before him] and his drawn sword was in his hand” (Joshua 5:13). (Joshua was confronted by the commander of the host of the Lord.) “Vayhi the Lord was with Joshua” (Joshua 6:27) – “the children of Israel committed trespass regarding the proscribed thing” (Joshua 7:1). “Vayhi when Samuel aged” (I Samuel 8:1) – “his sons did not follow his path” (I Samuel 8:3). “Vayhi David was successful in all his endeavors” (I Samuel 18:14) – “Saul was hostile to David” (I Samuel 18:9). “Vayhi a certain man from Tzora…” (Judges 13:2) – “Manoaḥ said to his wife, we will die” (Judges 13:22). Vayhi, Rabbi Yudan said: Every place that this expression is stated regarding the righteous, he is the equivalent of thirty-one righteous men, the numerical value of vayhi. (Vav – 6, yod – 10, heh – 5, yod – 10 = 31.) “A certain [eḥad] man,” a great man. Wherever ehad is used it indicates greatness. With regards to the Holy One Blessed be He, one is said as it it written "God is One" (Deuteronomy 6:4); there is no one in the world who is His equal. Likewise, regarding Abraham: “Abraham was one [eḥad]” (Ezekiel 33:24); there was no one in those days who was his equal. Regarding Israel, it is written: “Who is like Your people, Israel, one [eḥad] nation on the earth” (I Chronicles 17:21); there is none among the nations that are its equal. Likewise, regarding Avimelekh it says: “One of [aḥad] the people almost lay with your wife” (Genesis 26:10); because he was king. Likewise regarding Elkana it says: “Eḥad” (I Samuel 1:1), as there was no one in his generation who was his equal. “[There was a certain man] from Tzora [from the family of the Danite]” (Judges 13:2), anyone whose name and the name of his city are stated, it is known that he is from that city. His name, but not the name of his city, it is known that he is from Jerusalem. “From the family of the Danite,” because Tzora belonged to Judah, as it is written: “Eshtaol, Tzora, and Ashna” (Joshua 15:33), and Tzora belonged to Dan, “the border of their inheritance was Tzora, Eshtaol…” (Joshua 19:41), it was necessary to state that he was “from the family of the Danite.” It does not say “from the tribe,” but rather, “from the family of the Danite.” It teaches that his [Manoaḥ’s] father was from Dan and Manoaḥ’s mother was from Judah. In this regard, Jacob said: “Dan will judge his people, [as one of [ke’aḥad] the tribes of Israel]” (Genesis 49:16), like the most elite of the tribes; this is Judah. That is why Jacob juxtaposed him to Judah, as he was from the land of Judah and his mother was from Judah. Likewise Manoaḥ was from Dan and his wife was from Judah; consequently Samson emerged from the tribe of Dan and the tribe of Judah, as they said: The name of Samson’s mother was Hatzlelponi, and her lineage is ascribed to the tribe of Judah, as it is stated: “And the name of their sister was Hatzlelponi” (I Chronicles 4:3). “And his name was Manoaḥ” (Judges 13:2). The wicked precede their name: “Naval was his name” (I Samuel 25:25); “Goliath was his name” (I Samuel 17:4); “Sheva ben Bikhri was his name” (II Samuel 20:21). But the righteous, their name precedes them: “And his name was Elkana” (I Samuel 1:1); “And his name was Yishai” (I Samuel 17:12); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai” (Esther 2:5); “And his name was Manoaḥ.” They are similar to their Creator: “But My name, the Lord…” (Exodus 6:3). They raised an objection to it: But is it not written: “Rebecca had a brother and his name was Lavan”? (Genesis 24:29). Rabbi Yitzḥak said: He was conspicuous. (Lavan was not his name, but rather, his whiteness was a conspicuous attribute of his.) Rabbi Berekhya said: He was obvious [meluban] in his wickedness. They raised an objection: “And his name was Mikhaihu” (Judges 17:1) – because he received guests, his name was written like the names of the righteous. They raised an objection from the [verse regarding the] sons of Samuel: “The name of his firstborn son was Joel and the name of his second was Aviya” (I Samuel 8:2). The Rabbis said: Just as this one was wicked, so, too, that one was wicked. Rabbi Yudan said in the name of Rabbi Simon: Ultimately, they repented. That is why he [Samuel’s firstborn, Joel] is called: “Vashni” (I Chronicles 6:13), as they changed [shenishtanu] to good deeds. (The full verse reads: “The sons of Samuel: his first-born, Vashni, and Aviya.”) That is why they merited the Divine Spirit. That is what is written: “The word of the Lord that was to Joel son of Petuel” (Joel 1:1). This is Samuel. Why is he called Petuel? It is because he enticed [pita] the Holy One blessed be He with his prayer. (See Psalms 99:6.) Manoaḥ, why is he called Manoaḥ? It is because he was privileged to speak with an angel, and prophecy is called rest [menuḥa], as it is stated: “Seraya was the minister of Menuḥa” (Jeremiah 51:59). It teaches that Barukh ben Neriya (He was Seraya’s brother and a disciple of the prophet Jeremiah. According to another opinion, Seraya was another name of Barukh.) merited the Divine Spirit, just as it says: “The spirit of the Lord will rest [venaḥa] upon him (Isaiah 11:2). “His wife was barren, she had not given birth” (Judges 13:2). This teaches that there was a dispute between Manoaḥ and his wife. He said to her: ‘You are barren; that is why you have not given birth.’ She said to him: ‘You are sterile and that is why I have not given birth.’ Manoaḥ was not sterile. “An angel of the Lord appeared to the woman” (Judges 13:3). From here you learn that Manoaḥ’s wife was a righteous woman who merited having an angel speak with her, to introduce harmony between her and her husband and to inform her that she was barren and it was she who was preventing the pregnancy, not her husband; that is why he spoke with her. Because she saw the angel, she is called Hatzlelponi, because she addressed [pona] the angel. Tzelal is nothing other than an angel, just as it says: “As it is for this that they entered beneath the shelter [betzel] of my roof” (Genesis 19:8). (Lot is referring to the angels who came to rescue him from the destruction of Sodom.) There, because Lot was more righteous than his wife, the angels came to the shelter of his house and not the shelter of her house. However, here, where the angel came to her because she was righteous, that is why she is called Hatzlel. Why is it stated: Hatzlel, and it did not say Hatzel? It is because he appeared to the woman twice, once in the city and once in the field. “Behold now, you are barren and have not given birth” (Judges 13:3); he informed her that she was barren and that is why she had not given birth in order to introduce harmony between her and her husband, as she had been angry at her husband Manoaḥ because she was not giving birth. “But you will conceive, and you will bear a son,” (Judges 13:3), from here on you will conceive and you will bear a son. “Now, please beware” (Judges 13:4); he cautioned her not to drink vinegar of wine and vinegar of intoxicating drink and the water in which grapes were soaked (See Numbers 6:3.) . These are nothing other than precautions for wine, so that the nazirite will not come to drink wine, that is why the verse prohibited them for him. “And do not drink wine or intoxicating drink" (Judges 13:4), just as it says: “From wine and intoxicating drink he shall abstain” (Numbers 6:3), “…and do not eat any impurity” (Judges 13:4). Impure is nothing other than prohibited, as the Torah cautioned the nazirite not to eat anything “that may be derives from the grapevine,” (Numbers 6:4), just as it says: “…and grapes, fresh or dried, he shall not eat. [Throughout his days as a nazirite] he may not eat from anything that may be derived from the grapevine” (Numbers 6:3–4). “For behold, you will conceive and bear a son” (Judges 13:5). From here, the semen from the night was kept in her womb and she had not expelled it. When the angel said to her: “For behold, you will conceive and bear a son,” the womb absorbed that drop. “A razor [umorah] shall not come upon his head” (Judges 13:5), just as it says: “A razor shall not pass on his head” (Numbers 6:5). Why is a razor called morah? It is because the hair fears [mityareh] nothing other than the razor as it shaves a shave of destruction, just as it says: “Do not destroy the corner of your beard” (Leviticus 19:27). “For the lad will be a nazirite to God from the womb” (Judges 13:5). It was revealed before the Holy One blessed be He that Samson was one who would follow his eyes. That is why He cautioned him as a nazirite that he should not drink wine, because wine leads to licentiousness. If, when he was a nazirite, he followed his eyes, had he drunk wine there would have been no rehabilitation for him as he would have constantly been pursuing licentiousness. What is it that is said: “From the womb”? It is to realize what is stated: “Before I formed you in the womb, I knew you” (Jeremiah 1:5). However, regarding the wicked what does it say? “The wicked are corrupt from the womb; liars go astray from birth” (Psalms 58:4). Likewise it says: “I was formed in iniquity; [in sin my mother conceived me]” (Psalms 51:7). “He will begin to deliver Israel from the hand of the Philistines” (Judges 13:5). In him will be fulfilled the prophecy of Jacob , who said: “Dan will judge his people…Dan will be [a serpent]…[I await your deliverance, Lord]” (Genesis 49:16–18). “The woman came and she told her husband, saying: A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome…” (Judges 13:6). From here [we derive that] the Divine Presence would rest only upon those with a striking appearance. “He said to me: Behold, you will conceive [and give birth to a son]” (Judges 13:7), but what he said to her: “Behold now, you are barren” (Judges 13:3), she did not reveal to him, as she did not wish to reveal her inadequacy. “As the lad will be a nazirite to God from the womb until the day of his death” (Judges 13:7). She added [the phrase]: “Until the day of his death,” as she did not know what was in the future. But the angel, who knew that he was going to lose his naziriteship by means of Delilah, that was why he did not say: “Until the day of his death.” “Manoaḥ entreated [vayetar] the Lord, and said: Please, my Lord, the man [of God whom You sent, let him come again to us]” (Judges 13:8). Rabbi Shimon ben Lakish said: Why is the prayer of the righteous analogized to a pitchfork [eter]? It is to say to you: Just as the pitchfork overturns the grain in the field from place to place, so the prayer of the righteous overturns the attribute of cruelty to the attribute of mercy. “God heeded the voice of Manoaḥ, [and the angel of God came again to the woman]” (Judges 13:9). Why did the angel of God return to the woman and did not come to Manoaḥ? It was in order to avoid invalidating his initial statements that he said to the woman. Alternatively, it was to endear her in his eyes. “The woman hurried, ran, [and told her husband]” (Judges 13:10). It teaches that all actions of the righteous are with alacrity. “[Behold, the man] who on that day [bayom] came to me, [appeared to me]” (Judges 13:10). It does not say “today [hayom],” but rather, bayom. It teaches that the angel did not appear to her until the following day, because Manoaḥ did not pray until the morning prayer of the following day, just as it says: “Lord, in the morning hear my voice…” (Psalms 5:4). It teaches that the righteous seek clarity regarding their actions. “[Are you the man who spoke to the woman?] He said: I am” (Judges 13:11); I am initially and I am ultimately, as I am not changing my words. “Manoaḥ said: Now, let your words come” (Judges 13:12). Manoaḥ said to him: ‘Until now, I have heard from the woman, and women are not qualified to instruct, and one may not rely on their statements. But, “now, let your words come,” I would like to hear from your mouth, as I do not believe her statements; perhaps she made changes in her statement, or subtracted or added.’ “What will be the guidelines for the lad?” (Judges 13:12); what naziriteship must he observe after he is born? “…and his actions?” (Judges 13:12); what shall his mother do all the days that she is pregnant with him? “The angel of the Lord said to Manoaḥ: “From everything that I said to the woman [let her beware]” (Judges 13:13), in order to accord honor to the woman and endear her to him. “Let her beware” (Judges 13:13), he said to him regarding vinegar of wine, vinegar of intoxicating drink, and the water in which grapes were soaked: “She shall not partake of anything that may be derived from the grapevine and she shall not drink wine or intoxicating drink” (Judges 13:14), in its plain sense. “And she shall not eat any impurity” (Judges 13:14), just as it says: “And grapes, fresh or dried, he shall not eat” (Numbers 6:3). “Everything that I commanded her, she shall observe” (Judges 13:14); what he said to her: “A razor shall not come upon his head” (Judges 13:5). “Manoaḥ said to the angel of the Lord: Please let us detain [naatzera] you” (Judges 13:15). Manoaḥ said to him: ‘We had been obstructed, just as it says: “For the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18), and you brought us tidings of relief. Let us make a festival with you, just as it says: “On the eighth day it shall be an assembly [atzeret] for you” (Numbers 29:35). “And we will prepare a young goat before you” (Judges 13:15); you caused us to rejoice and we will rejoice with you with a goat, as rejoicing is only with meat.’ “The angel of the Lord said to Manoaḥ: If you detain me, I will not eat of your food” (Judges 13:16). The angel said to him: ‘It is not the way of the prophets of the Lord to receive payment for their prophecy.’ Regarding false prophets, what does it say? “You profaned Me among My people for handfuls of barley and for crumbs of bread, to kill…” (Ezekiel 13:19). But regarding true prophets, what does it say? “He (Elisha.) said: As the Lord before whom I have stood lives, I will not accept” (II Kings 5:16). “If you would prepare a burnt offering, offer it up to the Lord” (Judges 13:16). The angel intimated to him that he needed to offer up a burnt offering to the Lord in response to the good tidings, just as Abraham did when the Holy One blessed be He said to him: “To your offspring, I will give this land” (Genesis 12:7). Immediately, Abraham built an altar in response to the good tidings, as it is written: “He built an altar to the Lord, who appeared to him” (Genesis 12:7), and an altar is for nothing other than an offering. “For Manoaḥ did not know that he was an angel of the Lord” (Judges 13:16). Why is it stated? It is because his wife said to him: “His appearance was like the appearance of an angel of God, very awesome” (Judges 13:6); she was under the impression that Manoaḥ identified that he was an angel, but, nevertheless, he invited him to eat, as he was mistaken, believing that there is eating on High. That is why it is stated: “For Manoaḥ did not know that he was an angel of the Lord.” That is why he invited him to eat. But had he known that he was an angel, he would not have said to him to eat, as he was well-versed in the fact that there is no eating on High. Why did he not identify him? From here you learn that when prophets would go on a mission of the Holy One blessed be He, the Divine Spirit that would rest upon them would confer awesomeness upon them in the eyes of their beholders, as everyone feared them, as they resembled angels. Why, then, did the angels who came to inform Sarah regarding pregnancy eat, but this one did not want to eat? It is because those angels, when they first appeared to Abraham, they appeared to him in the image of wayfarers, and he brought them into his house as he was accustomed to, and invited them to eat. They did not want to deprive him of the exercise of hospitality and they ate with him. After they ate, they stated their mission. It did not appear as though they received payment for their mission. But this angel, initially he stated his mission. Had he eaten with him, it would have appeared as though he received payment for his mission. That is why he refrained from eating. “Mano’aḥ said to the angel of the Lord: What is your name?” (Judges 13:17). It is because he did not identify him as an angel, that is why he asked him regarding his name. “So that when your words come to pass we will honor you [vekhibadnukha]” (Judges 13:17); Manoaḥ said to him: ‘Tell me your name so that I will ask where I might find you when your prophecy comes to pass, and we will give you a gift.’ Vekhibadnukha is nothing other than a gift, just as it says: “For I will honor you [ki khabed akhabedkha]” (Numbers 22:17). (Balak sought to convince Bilam to curse Israel on his behalf, and said he would honor him, meaning he would shower him with gifts of silver and gold.) “The angel of the Lord said to him: Why do you ask my name?” (Judges 13:18). The angel said to him: ‘You need not ask my name, as ultimately, you will never see me again.’ That is what is written: “It is inscrutable [vehu feli]” (Judges 13:18). Regarding himself, he said to him that he will be obscured from him, that he will never see him again, just as it says: “This knowledge is inscrutable to me. [It is sublime; I cannot reach it]” (Psalms 139:6). Alternatively, “It is inscrutable [vehu feli]” – the angel said to him: ‘I do not know to tell you my name as, in accordance with the mission upon which the Holy One blessed be He sends us, He calls us a name.’ That is: Vehu feli; in accordance with each and every wonder [pelia uflia] that He performs through us, He calls us a name. Alternatively, vehu feli, it is a name. The name of the angel is feli, based on his mission to render Samson a nazirite, just as it says: “For the lad will be a nazirite to God” (Judges 13:5). This is why He called him feli, like the matter that the verse said: “When a man or a woman will articulate [yafli] [to take the vow of a nazirite]…” (Numbers 6:2).
“Balak son of Tzipor saw” – what did he see? He saw the calamity that is destined to befall Israel from all its enemies, as all of them would come with wars and enslavement that they were able to endure. But this [one] (Bilam.) is like a person who expresses a matter and uproots an entire nation. “Balak saw” – it is preferable for the wicked to be blind, as their eyes bring evil to the world. Regarding the generation of the Flood, it is written: “The sons of the great saw” (Genesis 6:2) and it is written: “Ḥam father of Canaan saw” (Genesis 9:22). And it is written: “Pharaoh’s officials saw her” (Genesis 12:15), and likewise all of them. (All of the wicked.) And here, “Balak saw.” “Balak saw” – this is analogous to a king who deployed guards to protect him from an enemy army. He was certain in their regard that they were mighty. The enemy army passed and killed them, and he was full of trepidation in his regard. Likewise, Balak saw what they did to Siḥon and Og, to whom he was paying a wage to protect him, and he was fearful in his regard. Furthermore, he saw the miracles in the Arnon ravine. (See Bemidbar Rabba 19:25, 33.)
It is taught: Rabbi Meir would say: From where is it derived that in accordance with the measure that a person metes out for others it is meted out for him? (The retribution is commensurate with the action.) It is as it is stated: “In measure [besasse’a] (This is expounded as bise’a se’a, measure for measure.) in sending it away, You contend with it” (Isaiah 27:8). I have derived only a matter that is a se’a. From where is it derived regarding one who measures a tarkav, half a tarkav, a kav, half a kav, a rova, half a rova, toman, and ukhela; (These are all smaller measures.) from where is it derived? It is as it is stated: “For all boots [seon] stomp [so’en] noisily” (Isaiah 9:4) – it includes here many se’a. I have derived only a matter that comes by measure, from where is it derived that even perutot (A peruta is the smallest coin.) accumulate to a large account? The verse states: “One to one to find the account” (Ecclesiastes 7:27). The way of the world is that if a person stumbles by performing a transgression for which one incurs liability for death at the hand of Heaven, his ox dies, his hen is lost, his jug is lost, his finger is injured, and the account is settled. One event follows another and the account is settled. To what extent is the settling of the account? It is until the last one. Likewise you find regarding the sota that in accordance with the measure that she meted out it is meted out for her. She stood before him so she would be beautiful in his eyes; therefore, the priest has her stand before all to display her shame, as it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18) – this is the Nikanor Gate. She wrapped beautiful scarves on her head; therefore the priest removes the covering from upon her head and places it under the soles of her feet. She adorned her face for him; therefore, her face turns sallow. She applied makeup to her eyes for him; therefore, her eyes bulge. She plaited her hair for him; therefore, the priest dishevels her hair. She signaled to him with her fingers; therefore, her fingernails fall off. She wore a fine belt for him; therefore, the priest brings a rope crafted from trees and ties it above her breasts. She extended her thigh to him; therefore, her thigh falls. She received him on her belly; therefore, her belly distends. She fed him delicacies of the world; therefore, her offering is animal feed. She gave him fine wine to drink in fine goblets; therefore the priest gives her bitter water to drink in an earthenware vessel. She acted clandestinely [baseter]; therefore, He who dwells in the shelter [beseter] of the Most High directs His glance at her, as it is stated: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks [veseter panav] his face” (Job 24:15). Another matter: She acted clandestinely and the Omnipresent publicized her in the open, as it is stated: “Hatred will be concealed by darkness; his wickedness will be revealed in public.” (Proverbs 26:26). The Sages taught: The members of the generation of the Flood became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “Their houses are peaceful without fear.… his bull breeds.… they send out their youngsters like a flock.… They sing to the drum and harp [and rejoice at the sound of the pipe.] They will end their days in prosperity…” (Job 21:9–13). That caused them: “They say to God: Turn away from us.… What is the Almighty, that we should serve Him…” (Job 21:14–15). The members of the generation of the Flood said: Since the only exertion he does for us is these two drops of water, we do not need it. We have springs and rivers from which we take our supply in the summer and in the rainy season, as it is stated: “And a mist would rise from the earth [and water the entire surface of the ground]” (Genesis 2:6). The Holy One blessed be He said: ‘With the goodness that I bestowed upon you, you become haughty before Me? With it, I will exact retribution against you,’ as it is stated: “On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]…” (Genesis 7:11); “He obliterated all existence…” (Genesis 7:23). Rabbi Yosei ben Dormaskit says: They became haughty before the Omnipresent due only to the eyeball, which is similar to water, as it is stated: “And the sons of the prominent saw the daughters of men, that they were fair” (Genesis 6:2). The Omnipresent, too, exacted retribution from them only with the water wheel, which is similar to an eyeball [ha’ayin], as it is stated: “On that day [all the wellsprings [ma’ayanot] of the great depths] were breached” (Genesis 7:11). The people of the tower became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “The entire earth was of [one] language.… When they migrated from the east…[and settled [vayeshvu] there]” (Genesis 11:1–2). Yeshiva is nothing other than eating and drinking, as it is stated: “The people sat [vayeshev] to eat and drink” (Exodus 32:6). That caused them: “They said: Come let us build us [a city]” (Genesis 11:4). With it, (By means of the language that had been part of the original goodness. ) He exacted retribution against them, as it is stated: “The Lord dispersed them from there…That is why one called it Babylonia, [because there the Lord confounded [balal] the world’s language]” (Genesis 11:8–9). The people of Sodom became haughty before the Omnipresent due only to the goodness that He bestowed upon them. What is stated in their regard? “Earth, from which bread emerges.… the source of sapphires.… a path unknown by birds of prey.… wild beasts have not trodden it…” (Job 28:5–8). (The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He extends his hand to the flinty rock; He overturns mountains from the root” (Job 28:9).) Sodom said: Since food emerges from our land, silver and gold emerge from our land, jewels and gems emerge from our land, we do not need people coming to us, as they come only to cause us loss. Let us stand and cause passersby to be forgotten from our midst. The Omnipresent said to them: With the goodness that I bestowed upon you, you seek to cause passersby to be forgotten from your midst? “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity]” (Job 28:4). “A calamity that brings contempt to complacent composure.… The tents are tranquil…” (Job 12:5–6). It caused them: “As the hand of God engenders” (Job 12:6). Likewise it says: “As I live, the utterance of the Lord God, Sodom, your sister, she and her daughters surely did not do as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom…” (Ezekiel 16:48–49). Why [was Sodom punished] to that extent? “But she did not support the hand of the poor and indigent…” (Ezekiel 16:49). Egypt became haughty before the Omnipresent only with water, as it is stated: “Pharaoh commanded all his people [saying:] every son who is born, [into the Nile you shall cast him]” (Exodus 1:22). The Omnipresent, too, exacted retribution against them only with water, as it is stated: “Pharaoh’s chariots [and his army, He cast in the sea]” (Exodus 15:4). Sisera became haughty before the Omnipresent only due to the legions that do not receive wages, as it is stated: “Kings came, they waged war, then [the kings of Canaan] waged war…[they took no monetary gain]” (Judges 5:19). The Holy One blessed be He, too, exacted retribution against them with legions that do not receive wages, as it is stated: “From the heavens, they made war; [the stars from their courses made war with Sisera]” (Judges 5:20). They did not move from there and did not show him respect, because he is an underling. (He was a general in the army of the king.) Samson rebelled with his eyes, as it is stated: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). He too was stricken in his eyes, as it is stated: “The Philistines seized him and gouged out his eyes” (Judges 16:21). One verse says: “Samson descended to Timna” (Judges 14:1), and one verse says: “Behold your father-in-law is ascending to Timna” (Genesis 38:13). Rav said: There are two Timnas, one of Judah and one of Samson. Rabbi Aivu bar Nagari said: It is like this Beit Maon that one descends to it from Pelugta and ascends to it from Tiberias. Rabbi Simon says: There was one Timna. Why is ascent and descent written in its regard? It is, rather, that the one of Judah, that was for the sake of Heaven; (This is a reference to the behavior of Tamar in the story in Genesis, chapter 38. See Yalkut Shimoni, Vayeshev 144.) therefore, ascent is written in its regard. The one of Samson, that was not for the sake of Heaven; therefore, descent is written in its regard. It is written: “They came to the vineyards of Timna” (Judges 14:5) – Rabbi Shmuel bar Rav Yitzḥak said: It teaches that his father and his mother would show him the vineyards of Timna sown with diverse kinds and say to him: ‘Just as their vineyards are sown with diverse kinds, so their daughters are sown with diverse kinds.’ (The Philistines did not observe the laws of family purity.) “His father and his mother did not know that it was from the Lord” (Judges 14:4) – Rabbi Elazar said: In seven places, (See Jerusalem Talmud, Shabbat 1:4, and the commentators there who give different explanations for the phrase "seven places.") it is written: “Do not marry them” (Deuteronomy 7:3), to prohibit the seven nations, (This is a reference to the seven nations mentioned in Deuteronomy 7:1.) and here, this is what it says? Rabbi Yitzḥak said: “If it is to scoffers, He will scoff, but to the humble He gives favor” (Proverbs 3:34). (When one seeks to sin, God enables the sinner to do as he wishes.) It is taught: Rabbi [Yehuda HaNasi] says: The beginning of his corruption was in Gaza; therefore, he was stricken in Gaza. The beginning of his corruption was in Gaza, as it is written: “Samson went to Gaza, and he saw a harlot there, and he consorted with her” (Judges 16:1). Therefore, he was stricken in Gaza, as it is written: “They took him down to Gaza and bound him with bronze shackles; he became a grinder in the prison” (Judges 16:21). They raised an objection: But is it not written: “Samson descended to Timna” (Judges 14:1)? Rabbi Shmuel bar Naḥman said: The one in Timna was through marriage, but the beginning of his corruption was in Gaza. (Sota 9b.) “It was after that that he fell in love with a woman in Sorek Stream, [and her name was Delilah]” (Judges 16:4). What is the Sorek Stream? He became like a tree that does not bear fruit. (Such a tree is known as an etz serak.) So, since he sinned three times he became a habitual sinner. “And her name was Delilah” – Rabbi [Yehuda HaNasi] says: Had her name not been called Delilah, it would have been appropriate that she be called that; she depleted [dildela] his strength, she depleted his actions, she depleted his heart. It is written: “Delilah saw that he had told her his whole heart…” (Judges 16:18). How did she know? Rabbi Ḥanan said: Truth is apparent. Naḥmani said: She knew regarding that righteous one that he would not express the Name of Heaven for naught. When he said: “I am a nazirite of God” (Judges 16:17), she said: Now it is certain that he has spoken the truth. She depleted his strength, as it is written: “His strength left him.” (Judges 16:19). “He became a grinder [toḥen] in the prison” (Judges 16:21) – Rabbi Yoḥanan said: Teḥina is nothing other than an expression of transgression. Likewise it says: “Let my wife grind [titḥan] for another…” (Job 31:10). It teaches that each and every one would bring his wife to the prison so she would be impregnated by him. That is what people say: Before one who drinks wine, wine; before a cultivator of the ground, scrapings of wild onions. (Samson was accustomed to consorting with women, so they brought him women.) Rabbi Yitzḥak of the school of Rabbi Ami said: Because Samson desired an impure matter, his life depended on an impure matter, as it is stated: “God split the hollow that was in the jawbone, (It was the jawbone of a donkey.) and [water] emerged [from it; he drank, and his spirit returned, and he was revived]” (Judges 15:19). “Samson called to the Lord and said: Lord God, please remember me [and please strengthen me]” (Judges 16:28) – what remembrance does he have with the Holy One blessed be He, while he desires licentiousness? Rabbi Yehuda said in the name of Rav: Samson said before the Holy One blessed be He: ‘Master of the universe, remember for me the twenty years during which I judged Israel and I did not say to one of them: Move this staff from place to place.’ “God, that I will take vengeance from the Philistines for one of my two eyes” (Judges 16:28) – Rav Aḥa said: He said before Him: ‘Master of the universe, give me reward for one of my eyes in this world, and let reward for one of my eyes be prepared for me for the future.’ Avshalom rebelled with his hair, as he was haughty in its regard, as it is stated: “There was no man in all of Israel so…beautiful as Avshalom.… When he would cut the hair of his head, it was at the end of every year that he would cut his hair…[he would weigh the hair of his head]” (II Samuel 14:25–26). That is why he was suspended by his hair, as it is stated: “His head was caught in the terebinth, and he was suspended between the heavens [and the earth]” (II Samuel 18:9). It is taught: Rabbi Yehuda HaNasi says: Avshalom was an eternal nazirite. Once every twelve months, he would cut his hair, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow.… for your servant took a vow…” (II Samuel 15:7–8). He would shave once every twelve months, as it is stated: “It was at the end yamim leyamim that he would cut his hair” (II Samuel 14:26). One derives “yamim,” “yamim” from houses of a walled city. As it is written: “Its redemption shall be a year [yamim]” (Leviticus 25:29). Just as there it is twelve months, so too here it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days. One derives it from the priests, in whose regard it is stated: “They shall not shave their heads, nor shall they allow their hair to grow wild [ufera]” (Ezekiel 44:20), and more than thirty days is pera. Regarding priests, what is the reason that they are not permitted to grow pera? It is due to honor. Here too there is honor. Rabbi Yosei says: From Sabbath eve to Sabbath eve, as we find that the residents of Tiberias and the residents of Tzippori cut their hair from Shabbat eve to Shabbat eve. (See Nazir 4b–5a.) “He would weigh the hair of his head; it was two hundred shekels…” (II Samuel 14:26) – Avshalom. Rabbi Ḥanina said: He was like a large carob tree. Was it like a javelin? (Did his hair descend straight down?) Rabbi Beivai said in the name of Rabbi Yoḥanan: It was styled curls upon curls. Rabbi Ḥanina said: When I ascended to here, (From Babylonia to the Land of Israel.) I took my belt, my son’s belt, and the belt of the donkey driver and wrapped it around a Land of Israel carob tree, and it did not reach. I cut one carob and a handful of honey oozed out. Abba Shaul says: I was a gravedigger. Once a burial cave opened beneath me, and I was standing in the eye socket of a corpse until my nose. When I went back, they said to me: It was the eye of Avshalom. Perhaps you will say that Abba Shaul was a midget. That is not the case, but rather, Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulders. Rabbi Tarfon was the tallest in his generation, and Rabbi Akiva reached his shoulders. Rabbi Akiva was the tallest in his generation, and Rabbi Meir reached his shoulders. Rabbi Meir was the tallest in his generation, and Rabbi [Yehuda HaNasi] reached his shoulders. Rabbi [Yehuda HaNasi] was the tallest in his generation, and Rav reached his shoulders. Rav was the tallest in his generation, and Rav Yehuda reached his shoulders. Rav Yehuda was the tallest in his generation, and Ada the attendant reached his shoulders. Pashtivena of Pumbedita reached the midsection of Ada the attendant. Everyone reached the midsection of Pashtivena of Pumbedita. It is written: “There was no man in all of Israel so very remarkably beautiful as Avshalom” (II Samuel 14:25). Is it, perhaps, in all aspects? The verse states: From the sole of his foot to the top of his head there was no blemish in him” (II Samuel 14:25). Similarly, “he had a son, and his name was Saul, a distinguished and fine person” (I Samuel 9:2). Is it, perhaps, in all aspects? The verse states: “From his shoulders upward he was taller than all the people” (I Samuel 9:2). It was taught in the school of Rabbi Yishmael: When Avshalom was suspended from the terebinth, he took a sword and sought to cut himself loose. At that moment, the netherworld was breached beneath him. Because he consorted with his father’s ten concubines, as it is stated: “The king left ten [concubine] women [to keep the house]” (II Samuel 15:16), and it says: “Avshalom consorted with his father's concubines” (II Samuel 16:22), that is why ten spears were stuck in him, as it is stated: “Ten lads, [bearers of Yoav’s armor], circled around [and smote Avshalom and put him to death]” (II Samuel 18:15). It is written: “Avshalom had acquired and raised in his lifetime” (II Samuel 18:18) – what did he acquire? Rabbi Shimon ben Lakish said: He acquired a bad acquisition for himself. “The monument that is in the valley [be’emek] of the king [hamelekh]” (II Samuel 18:18) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of the King [malko] of the world, as it is stated: “So said the Lord: Behold, I will arouse harm against you from your house, and I will take your wives [before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun]” (II Samuel 12:11). Similarly, “he sent him from the valley of [me’emek] Hebron” (Genesis 37:14) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of that righteous man who is buried in Hebron: “Know, that you’re your seed will be a stranger [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13). “As he said: I do not have a son” (II Samuel 18:18), but another verse says: “To Avshalom were born three sons and one daughter, and her name was Tamar” (II Samuel 14:27). Rabbi Yitzḥak bar Avdimi said: It is that he did not have a son fit for kingship. Because Avshalom committed three thefts: His father’s heart, the court’s heart, and the heart of the men of Israel; therefore, three staves were fixed in his heart. “[He took three staves in his hand], and he thrust them into the heart of Avshalom, while he was still alive in the heart of the terebinth” (II Samuel 18:14). His father’s heart, from where is it derived? “It was at the end of forty years, and Avshalom said to the king…” (II Samuel 15:7). All the days that David reigned totaled only forty years, and this is what it says here? It is, rather, from the time that Israel requested a king. “For your servant took a vow [while I lived in Geshur in Aram, saying]” (II Samuel 15:8) – he [David] said to him: What are you requesting now? He said to him: Write for me one note that two men will accompany me. He said to him: Tell me whom you want. He said to him: Write it for me without specification, and I will take whom I want. He wrote it for him without specification. He went and gathered several pairs of men until he had gathered two hundred men. That is what is written: “With Avshalom went two hundred men from Jerusalem, who were invited and went innocently; they did not know anything” (II Samuel 15:11). They “were invited” by David, “and went innocently” of Avshalom; “they did not know anything” of Aḥitofel’s counsel. Rabbi Huna said in the name of Rabbi Aḥa: They were all heads of the Sanhedrin. When they saw that matters were going to the contrary, they said: Master of the universe, please let us fall into the hand of David and let David not fall into our hands, as if we fall into the hand of David, he will have mercy upon us, but if David falls into our hands, we (This refers to Avshalom and his supporters.) will not have mercy upon him, as it is stated: “He redeemed me unharmed…[for there were many with me]” (Psalms 55:19). That is, he stole his father’s heart. The court’s heart: “Avshalom would say: If only I were appointed judge in the of Israel” (II Samuel 15:6). Likewise Sennacherib became haughty before the Omnipresent only by means of an emissary [malakh], as it is stated: “By means of your servants you blasphemed the Lord…and I arrived at its highest edge…” (Isaiah 37:24). The Holy One blessed be He, too, exacted retribution from him only by means of an angel [malakh], as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp [one hundred eighty-five thousand]” (II Kings 19:35). All of them [the people killed] were kings who tied crowns on their heads. Nebuchadnezzar said: All those who have entered the world are not worthy [for me] to dwell in their midst. He crafted for himself a small cloud and resided in it, as it is stated: “I will ascend above the tops of the clouds; I will be comparable to the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “You said in your heart: To the heavens, I will ascend…” (Isaiah 14:13); I will cause you to descend to the netherworld. That is what is written: “However, you will be lowered to the netherworld” (Isaiah 14:15). You said: All those who have entered the world are not worthy [for me] to dwell in their midst; you are not worthy to dwell in their midst, “You will be driven from men, and your dwelling will be with the beasts of the field” (Daniel 4:29). “At that moment, the matter was determined [for Nebuchadnezzar, and he was driven away from men, and would eat grass like oxen]” (Daniel 4:30). “At the end of twelve months [he was walking upon the royal palace of Babylon. The king spoke, saying: Is this not this great Babylon, which I built as a royal residence, with the might of my power and for the glory of my majesty?” (Daniel 4:26–27). (For this haughtiness he was punished.)
“Then commenced [huḥal]” – Rabbi Simon said: In three places this term is stated as an expression of rebellion: “Then commenced the proclaiming of the name of the Lord”; (The generation of Enosh proclaimed the name of God in order to desecrate it, in rebellion against Him.) “it was [heḥel] when man began” (Genesis 6:1); (“The children of the great men saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2).) “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8). (Nimrod.) They raised an objection: But is it not written [as well]: “This is what they began [haḥilam] to do”? (Genesis 11:6). (Building the Tower of Babel.) He said to them: He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’ (The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases.) Rabbi Levi said: This (The Tower of Babel.) is analogous to a woman who said to her husband: ‘I saw in a dream (ḥalom) that you are divorcing me.’ He said to her: ‘Why in a dream? Here it is for you in reality.’ (That generation feared that they would be dispersed (Genesis 11:4), and so it came to be in fact.) Rav Aḥa said: You made idolatrous objects of yourselves and called your own names [as divinities]. (This is what is meant by “then commenced the proclaiming of the name of the Lord.”) I, too, will call the seawater by My name (To act as my agent.) and eradicate those people from the world. Rabbi Abahu expounded: The ocean is higher than the rest of the world. Rabbi Elazar ben Menaḥem said: Is this not an explicit verse? “He who calls forth the water of the sea and pours it upon the face of the earth”? (Amos 5:8). This (Rabbi Elazar ben Menaḥem’s question.) was a rhetorical question. It is like something that is poured from above to below. (The description here of “pouring” water from the sea onto the land implies that the sea is higher.) “Who calls forth the water of the sea” is written twice, (It also appears in Amos 9:6.) corresponding to the two times that the sea rose and inundated the world. (Once in the generation of Enosh and again in the generation of the Dispersion (Jerusalem Talmud, Shekalim 6:2).) Until where did it reach the first time and until where did it reach the second time? Rabbi Yudan, Rabbi Abahu, and Rabbi Elazar in the name of Rabbi Ḥanina: The first time it rose until Akko and until Yafo, (Originally the Mediterranean Sea did not extend that far.) and the second time it rose until the rocky peaks overlooking the Barbary Coast. Rabbi Ḥananya and Rabbi Aḥa in the name of Rabbi Ḥanina: The first time until the rocky peaks overlooking the Barbary Coast, and the second time until Akko and until Yafo. That is what is written: “I said: You shall come this far and not continue, and here the foam of your waves will be set” (Job 38:11). “You shall come this far and not continue” – to Akko, “you shall come this far and not continue.” “And here (ufo) the foam of your waves will be set” – in Yafo, “the foam of your waves will be set.” Rabbi Elazar said in the name of Rabbi Ḥanina: The first time it rose until Calabria, and the second time until the rocky peaks overlooking the Barbary Coast.
“It was when man began to multiply on the face of the earth, and daughters were born to them” (Genesis 6:1). “It was when man began [heḥel],” Rabbi Simon said: In three places this language is stated as an expression of rebellion: “then commenced [huḥal] proclaiming the name of the Lord” (Genesis 4:26); (In the generation of Enosh.) “it was when man began [heḥel]”; “he began [heḥel] to be a mighty one in the earth” (Genesis 10:8). (Nimrod.) They raised an objection to him: But is it not written [as well]: “And this is what they have begun [haḥilam] to do” (Genesis 11:6)? (At the Tower of Babel.) He struck upon the head of Nimrod and said of him: ‘This is the one who incited them to rebel against Me.’ (The rebellion of the Tower of Babel and that of Nimrod are one and the same, so there are still only three cases.) “To multiply on the face of the earth,” [this teaches] that they would spill their seed on trees and stones. (“On the face of the earth.”) Because they were steeped in sexual profligacy, that is the reason He increased the number of their females. (Expecting that the multitude of women would curb their unnatural sexual appetites. ) That is what is written: “It was when man began…daughters were born to them.” The wife of Rabbi Shimon son of Rabbi (Ami), (This word was included in error and should be ignored.) bore a female offspring. Rabbi Ḥiyya the Great saw him and said to him: ‘The Holy One blessed be He has begun to bless you!’ He said to him: ‘From where do you know this?’ He said to him: ‘As it is written: “It was when man began to multiply…and daughters were born to them.”’ He went to his father, [Rabbi], who said to him: ‘Did that Babylonian (Rabbi Ḥiyya.) gladden you?’ He said to him: ‘Yes, and this is what he said to me.’ He said to him: ‘Nevertheless, even though there is a need for wine and a need for vinegar, there is more need for wine than for vinegar. There is a need for wheat and a need for barley, but there is more need for wheat than for barley.’ (There is need for girls and boys, but more need for boys.) When a man marries his daughter and pays out his [marriage] expenditures, he says to her: ‘May you never return here!’ (See next paragraph. The reason boys are more desirable is that boys remain more connected to the family after marriage, whereas girls are gone from the house for good.) Rabban Gamliel married off his daughter. She said to him: ‘Father, pray for me.’ He said to her: ‘May you never return here!’ She bore a male offspring and said to him: ‘Father, pray for me.’ He said to her: ‘May the word ‘Woe’ never cease from your mouth!’ She said to him: ‘Father, upon the two joyous occasions that I experienced you cursed me!’ He said to her: ‘Both of them are prayers. Because there will be peace in your house, you will never return here. (You will never be divorced and have to return home.) And because your son will live long, the word ‘Woe’ will not cease from your mouth: Woe that my son did not drink yet, woe that my son did not eat yet, woe that my son did not go to the synagogue!’
“The children of the great men [benei haelohim] saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2). “The children of the great men [benei haelohim] saw,” Rabbi Shimon ben Yoḥai called them [when translating this verse into Aramaic] “the children of judges.” Rabbi Shimon ben Yoḥai used to curse anyone who would call them [translating the words literally, as] “children of god.” (In Hebrew Elohim can mean either “God” or “judge” (Exodus 22:8), but in Aramaic Elohaya can only mean “God,” so translating the word in this manner would be blasphemous.) Rabbi Shimon ben Yoḥai taught: Any breach [in morals] that is not [begun] by prominent men is not a breach. (The common people follow the example of their leaders.) [The saying goes:] If the priests steal the idols, who will ever take an oath in their names, or who will ever sacrifice to them? (By stealing the idols, the priests, through their actions, prove the powerlessness of those gods, so naturally all its worshippers will no longer take it seriously.) Why are these [great men] referred to as benei haelohim? Rabbi Ḥanina and Rabbi Shimon ben Lakish, both of them say: It is because they lived long lives without pain and without suffering. (As if they were divine beings.) [And why were they granted such extraordinarily long lives?] Rabbi Ḥana said in the name of Rabbi Yosei: In order to track astronomical phenomena and [make the relevant] calculations. (The cycles of some heavenly bodies are many years long. Only if someone lives a very long life can they note this and make astronomical calculations.) The Rabbis say: So that they would receive theirs and that of the coming generations. (During their lengthy lives they had a chance to accumulate much liability for punishment, to the extent that God had to bring the Flood. The future generations would then look back on the Flood and learn not to be as sinful as their forebears.) “That they were fair [tovot]” – Rabbi Yudan said: The word is written tovot [without vavs]. (With this spelling, the word indicates “beautification.”) When they would adorn a woman for her [marriage to her] husband, the prominent man would enter and consort with her first, [before her husband]. That is what is written: “That they were fair [tovot]” – these are the unmarried girls. (Who were violated just prior to their weddings.) “They took for themselves wives from whomever they chose” (The words “from whomever they chose” should be omitted (Radal).) – these are married women. “From whomever they chose” – these are males and animals. (They sinned also through homosexuality and bestiality.) Rabbi Huna said in the name of Rabbi: The generation of the Flood was not obliterated from the world until they wrote marriage contracts for males and animals. (That is, they made such unions official and legal.) Rabbi Simlai said: Anywhere sexual immorality is found, a chaotic catastrophe comes to the world, which kills the righteous along with the wicked. (As with the Flood, which killed everyone on earth except Noah and his family.) Rabbi Azarya and Rabbi Yehuda bar Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He is slow to anger regarding everything except for sexual immorality. What is the source? “The children of the great men [benei haelohim] saw….” What is written [immediately] thereafter? “The Lord said: I will obliterate man” (Genesis 6:7). Rabbi Yehoshua ben Levi said in the name of bar Pedaya [regarding Lot and the people of Sodom]: All night long, Lot was begging [the angels] for mercy for the people of Sodom, and they were receptive to him. [But] once they [the people of Sodom] said: “Bring them out to us, that we may know them” (Genesis 19:5), meaning, by sexual relations, they [the angels] said to him: “Whom else do you have [here] [po]” (Genesis 19:12), [meaning, what else can there possibly be in your mouth [peh]] to plea in their favor?’ From here on, it is impossible for you to plea in their favor.
“Haman saw that Mordekhai was not bowing and prostrating himself to him and Haman was filled with wrath” (Esther 3:5). “Haman saw that Mordekhai was not bowing and prostrating himself to him” – Rabbi Aivu said: “May their eyes,” of the wicked, “grow dim so they cannot see” (Psalms 69:24). Because the sight of the eyes of the wicked takes them down to Gehenna; that is what is written: “The children of the great saw the daughters of man” (The children of the great sinned in doing so. See the following verses.) (Genesis 6:2); “Ham, father of Canaan, saw [the nakedness of his father] (Genesis 9:22); “Esau saw that the daughters of Canaan were objectionable [in the eyes of Isaac his father]” (Esau had previously married two women from Canaan.) (Genesis 28:8); “Balak son of Tzippor saw [all that Israel had done to the Emorites]” (He subsequently hired Bilam to curse them.) (Numbers 22:2); “Bilam saw that it was pleasing in the eyes of the Lord to bless Israel,” (Despite his efforts to curse them.) (Numbers 24:1); “Haman saw that Mordekhai was not bowing and prostrating himself to him.” However, the sight of the eyes of the righteous brings light, as the sight of the eyes of the righteous elevates them to the highest heights; that is what is written: “He [Abraham] lifted his eyes and saw, and behold, three men” (Genesis 18:2); “He [Abraham] saw, and behold, a ram” (Genesis 22:13); “He [Jacob] saw, and behold, a well in the field” (Genesis 29:2); “He [Moses] saw, and behold, a bush” (Exodus 3:2); “Pinḥas saw” (He saw the Israelites sinning with the daughters of Midyan and arose to put a stop to it.) (Numbers 25:7). Therefore, they are happy with the sight of their eyes, as it is stated: “The upright see this and rejoice” (Psalms 107:42).
From the parashah of the Heifer: (The two sections in this supplement come from Buber’s second Oxford MS., Hund Donat 20 Uri Heb CXVI, No. 153; cf. A. Jellinek, Bet ha-Midrasch (Leipzig: Vollrath, 1853-1877), vol. 1, pp. 79f., 92ff, in midrashim entitled “Midrasch der zehn Gebote” and “Midrash vom Ableben Aharon’s” respectively. Jellinek’s versions are reprinted in J. D. Eisenstein, Ozar Midrashim (New York, 1915), vol. 2, p. 457ab, and vol. 1, pp. 13b-14b, respectively. See further in the Buber edition of the Tanhuma on Numbers, pp. 151-152, n. 1; also in his introduction to this edition, p. 123.) There was a story about R. Matthew bar Heresh. Now he was wealthy, feared Heaven, practiced virtuous beneficence, pursued good deeds of charity, and entertained the disciples of the sages from his own assets. Moreover, orphans and widows were always found at his table. All his paths were in uprightness, and like his master, R. Meir, he was occupied with the Torah all his days. So the radiance of his countenance shone like the brightness of the sun; and they said of him that at no time in his life had he ever looked at anyone's wife or at any other woman. On one occasion he was sitting and occupied with the Torah, when Satan passed by. Upon seeing him, he was envious of him. He said: Is it possible for a righteous person to exist in the world without sin! Immediately he went up on high, where he stood before the Holy One and said: Sovereign of the World, how does Matthew ben Heresh stand before you? He said to him: Completely righteous. He said to him: Give me permission to test him. He gave him permission. Immediately he went and found him sitting and occupied with the Torah. He became like a beautiful woman, whose beauty had not been equalled since the the days of Naamah, the sister of Tubal Cain (of Gen. 4:22), through whom the ministering angels went astray. It is so stated (in Gen. 6:2): THE SONS OF GOD SAW HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE . When saw her, he turned his face away. Again Satan went opposite his face. He turned his face to another side, but Satan was opposite his face. When he saw that she was turning to all sides, he said in his heart: I am afraid that the evil drive may prevail against me. So what did that righteous man do? He called one of his students to attend him. He said to him: Go, my son, and get me fire and pins! When he had brought them, he ignited in the fire and stuck them in his eyes. (See Matthew 5:28-29; 18:9.) When Satan saw that, he trembled in dismay. So he went away from him, ascended on high, where he said: Sovereign of the World, thus and such happened. Immediately the Holy One called Raphael (rt.: RPh'), Prince of the Healing Arts (rt.: RPh') and said to him: Go and heal (rt.: RPh') the eyes of Matthew ben Heresh. The angel Raphael went and stood by him. R. Matthew ben Heresh said: Who are you? He said to him: I am Raphael, the angel of the table of the Holy One, who has sent me to heal (rt.: RPh') your eyes. He answered him: I do not want . What happened happened. Raphael returned to the Holy One and said to him: Matthew ben Heresh told me thus and such. The Holy One said to him: Go, say to him: From this day on do not fear. I am standing surety for you in this matter, that the evil drive will never prevail against you all the days of your life. When he heard this from the mouth of the angel, he accepted his healing and was not afraid. Here is the origin of what the sages have said: Whoever does not look at another woman will not have the evil drive prevailing against him. Moreover, in the world to come the Holy One will remove the evil drive from us and set his Holy Spirit within us. It is so stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU.
(Numb. 22:2:) NOW BALAK SAW. He saw retribution which Israel inflicted against the Ammonites. (Tanh., 7:2; Numb. R. 20:2.) It would have been better for the wicked if they had been blind, (Cf. Matthew 5:29; 18:9 // Mark 9:47.) for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2): THE SONS OF GOD SAW THE HUMAN DAUGHTERS WERE . [It is also written] (in Gen. 9:22): THEN HAM, THE FATHER OF CANAAN, SAW . [It is also written] (in Gen. 12:15): SO PHARAOH'S COURTIERS SAW HER (i.e., Abram's wife Sarah) . [It is also written] (in Gen. 34:1–2): THEN SHECHEM BEN HAMOR SAW HER…. So also (in Numb. 22:2): NOW BALAK SAW. is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the wadies of Arnon. (According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above, Numb. 6:47 // Numb. R. 19:25, for a description of the miracles. See also below, Numb. 7:6 // Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam.)
(Gen. 6:5:) AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH. Let our master instruct us: How great is the judgment against the wicked in Gehinnom? Thus have our masters taught (in 'Eduy. 2:10): THE SENTENCE of the wicked in Gehinnom IS TWELVE MONTHS. These < words> are from the Mishnah. (See ySanh. 10:3 (29b); PRK 10:4.) Where is it shown from Scripture? Where it is written (in Is. 66:23): AND IT SHALL COME TO PASS WHENEVER A MONTH < FALLS > IN ITS MONTH, i.e., from that month to the same month < in the following year >. Ergo: twelve months. Thus it is stated (in Esth. 3:7): FROM DAY TO DAY AND FROM MONTH TO MONTH < EQUALS > [TWELVE MONTHS]. How were they judged? By fire and by snow, since it is stated (in Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. This is Gehinnom. (Perhaps because Mount Zalmon, a name which means “darkness” and can designate Gehinnom, is a place of snow in Ps. 68:15 [14]. Cf. M. Pss. 68:9.) Now they take that < wicked one > out of the snow and cast him into the midst of the fire. David said (in Ps. 40:3 [2]): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD. And why is it called by the name MIRY MUD (YWN)? Because when they take them and cast them into the fire, they cry: Vay (WY). Then after that they cast them into the snow, and they cry: Vay. Its name is therefore called MUD (YWN), a place where they say: Vay, vay (WY)! And where do they deliver their souls? Hezekiah the son of R. Hiyya said: (See M. Prov. 21.) In the midst of the snow, as stated (in Ps. 68:15 [14]): IT SNOWS IN ZALMON. And what basis is there for you to compare the sentencing of the wicked to Gehinnom with the sentencing of the generation of the flood? (See Gen. R. 28:8; 33:7; Lam. R. 1:14 (40); Seder ‘Olam R. 4.) < The basis is > that, just as the judgment of the former is to fire and to snow, [so the judgment of the latter was to fire and snow. Where is it shown that it was to fire?] Where it is stated (in Job 6:17): THROUGH ITS HEAT THEY ARE OBLITERATED FROM THEIR PLACE. And where is it shown that it was to snow? Where it is stated (in Gen. 7:12): AND THERE WAS RAIN UPON THE EARTH. And why so? Because by the measure with which a person measures one will measure out for him. (Sot. 1:7; TSot. 3:1; Matthew 7:2 // Luke 6:38; cf. Gal. 6:7.) See what is written (in Gen. 6:2): (See Gen. R. 26:5; Lev. R. 33:9.) THE SONS OF GOD SAW THE HUMAN DAUGHTERS: These were the virgins. (Ibid., cont.:) THAT THEY WERE FAIR: These were the unmarried. (Ibid., cont.:) THEY TOOK WIVES FOR THEMSELVES: These were the married. (Ibid., cont.:) WHOMEVER THEY CHOSE, even including males and cattle. R. Huna said in the name of R. Idi: The verdict against the generation of the flood was not sealed until they wrote gamika (The word is Greek.) {i.e., marriage contracts} for males and cattle. For that reason the waters came over them in the form of a woman. Thus it is stated (in Job 6:18): THE WAYS OF THEIR COURSE (These words may also denote ways of living.) TURN ASIDE. Now TURN ASIDE must imply a woman, since it is stated (in Ruth 3:8): < NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT > THAT THE MAN WAS STARTLED. SO TURNED HE ASIDE, AND HERE WAS A WOMAN. And WAYS < can > only < denote > {a woman} [women], since it is stated (in Gen. 18:11): THE WAY OF WOMEN < HAD CEASED FOR SARAH >. So also THEIR COURSE (derekh), since it is stated (in Gen. 31:35): FOR THE PERIOD (derekh) WOMEN IS UPON ME. Hence one may say: In the manner that they sinned retribution was exacted from them. You know yourself that it is so. See what is written (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH. What is the meaning of GREAT? < That > the Holy One said: Just as they have sinned greatly, so I have exacted retribution from them greatly. Where is it shown? From what they read on the matter (in Gen. 6:5): AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….
(Gen. 9:18:) AND THE CHILDREN OF NOAH < WHO WENT FORTH FROM THE ARK > WERE < SHEM, HAM, AND JAPHETH >. (Tanh. Gen. 2:12.) [Let our master instruct us: Who is the one commanded about being fruitful and multiplying, the man or the woman? Thus] have our masters taught (in Yev. 6:6): THE MAN IS COMMANDED ABOUT BEING FRUITFUL AND MULTIPLYING BUT NOT THE WOMAN. R. Johanan ben Baroqah says: It says concerning both of them (in Gen. 1:28): AND GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY]. (yTa‘an. 7:9 (69c); yMeg. 1:6 (70c); Gen. R. 8:12.) However, the man is commanded more than the woman. You know yourself that it is so. Look at how Abraham showed a lot of determination in taking a wife for his son Isaac; for thus it says (in Gen. 24:2-4): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE … AND I WILL MAKE YOU SWEAR BY THE LORD, THE GOD OF THE HEAVENS … THAT YOU < GO > UNTO MY LAND < WHERE I WAS BORN >…. Thus Abraham showed determination about being fruitful and multiplying. So also Isaac sent Jacob, as stated (in Gen. 28:2): ARISE, GO TO PADDAN-ARAM, TO THE HOUSE OF BETHUEL. He sent him to take a wife who was suitable for him. < In doing so he was > unlike the people of the flood generation, who were lecherous, who were going for what was indecent for them. See what is written (in Gen. 6:2): THE DIVINE SONS SAW < HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES >. The Holy One said: Inasmuch as they have done this, let them perish from the earth. But why were the cattle destroyed with them, as stated (in Gen. 7:23): BOTH HUMAN AND CATTLE? Because the cattle also were acting immorally and going with species that were not their own, the horse with the donkey, the lion with the bull, the snake with the lizard. (Cf. Sanh. 108a.) Thus it is stated (in Gen. 6:12): THEN GOD SAW THE EARTH, AND, BEHOLD, IT WAS CORRUPT; [FOR ALL FLESH HAD CORRUPTED ITS WAY UPON THE EARTH]. It does not say "Every person," but ALL FLESH, < i.e., > even the cattle, the wild beasts, and the fowl. Therefore, they were blotted out along with them. R. Pinhas bar Hama the Priest said: Just as none but the righteous entered the ark, (See Sanh. 108b.) so the cattle, wild beasts, and fowl who were with them were righteous, as stated (in Gen. 8:19): < THEY WENT FORTH FROM THE ARK > BY THEIR FAMILIES. Do cattle have families? Only those cattle who had not joined themselves to another species entered the ark; therefore, the Holy One ascribed a lineage for them. So, if cattle, wild beasts, and fowl, who are nothing, were ascribed a lineage, was it not proper for Noah and his sons to be ascribed a lineage? The Holy One immediately ascribed them a {lineage, according to what is written} [lineage. Where is it shown? In what we have read] on the matter (in Gen. 9:18): AND THE SONS OF NOAH WHO WENT FORTH FROM THE ARK WERE < SHEM, HAM, AND JAPHETH >….
(Numb. 22:2:) “Now Balak ben Zippor saw.” What is the meaning of “Now he saw?” He saw retribution which would come against Israel in the future. (Numb. R. 20:2.) And he hated them more than all their enemies, as all of the [others] came with wars and subjugation which they could withstand. But this one was like a man who could extract a word from his mouth to uproot an entire nation. (Numb. 22:2:) “Now Balak [ben Zippor] saw.” It would have been better for the wicked if they had been blind, for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2), “The sons of God saw [how beautiful the human daughters were and took whomever they chose as their wives].” [It is also written] (in Gen. 9:22), “Then Ham, the father of Canaan, saw [the nakedness of his father and told his two brothers outside].” It is also written (in Gen. 12:15), “So Pharaoh's courtiers saw her (i.e., Abram's wife Sarah) [and praised her to Pharaoh, and the woman was taken to Pharaoh's house].” It is also written (in Gen. 34:2), “Then Shechem ben Hamor saw [Dinah].” So also [here] (in Numb. 22:2), “Now Balak [ben Zippor] saw.” The matter is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the Wadis of Arnon. (According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above and Numb. R. 19:25, for a description of the miracles. See also below and Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam.) (Numb. 22:3:) “Wayyagor mo'av.” (A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar.) What is the meaning of “Wayyagor (rt.: ygr)?” (Numb. R. 20:3.) When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deuteronomy 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.:) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorn (qwts) over against them.
You know this to be so from the fact that Abraham sought a wife for his son Isaac: And Abraham said unto his servant, the elder of his household, etc. (Gen. 24:2), and it is written also: I will make thee swear by the Lord, the God of heaven … that thou shalt go unto my country (ibid., vv. 3–4). Hence, it is apparent that Abraham was concerned with the observance of the law of Increase and multiply. Similarly, Isaac told Jacob: Arise! Go to Padan-aram (Gen. 28:2), to seek a wife proper for him. He did not wish him to be like the men of the generation of the flood, who wallowed in unchastity and indulged in sexual intercourse with species other than their own. Observe what is written concerning them: The sons of God saw the daughters of men … and took them wives, whomsoever they chose (Gen. 6:2). That was the reason they were obliterated from the earth.
Rabbi Meir said: || The generations of Cain went about stark naked, men and women, just like the beasts, and they defiled themselves with all kinds of immorality, a man with his mother or his daughter, or the wife of his brother, or the wife of his neighbour, in public and in the streets, with evil inclination which is in the thought of their heart, as it is said, "And the Lord saw that the wickedness of man was great in the earth" (Gen. 6:5).
Rabbi said: The angels who fell from their holy place in heaven saw the daughters of the generations of Cain walking about naked, with their eyes painted like harlots, and they went astray after them, and took wives from amongst them, as it is said, "And the sons of Elohim saw the daughters of men that they were fair; and they took them wives of all that they chose" (Gen. 6:2).
Rabbi Joshua said: || The Israelites are called "Sons of God," as it is said, "Ye are the sons of the Lord your God" (Deut. 14:1). The angels are called "Sons of God," as it is said, "When the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7); and whilst they were still in their holy place in heaven, these were called "Sons of God," as it is said, "And also after that, when the sons of God came in unto the daughters of men, and they bare children to them; the same became the mighty men, which were of old, men of renown" (Gen. 6:4).
(Bamidbar 11:2) "And the people cried out to Moses": How would Moses help them? Should it not be "And the people cried out to the L-rd"? — R. Shimon says: An analogy: A king was angry with his son, and he went to the king's loved one and said to him: Please intercede for me with father. Thus, Israel went to him: Please intercede for us with the L-rd. I might think that Moses would demur; it is, therefore, written "and Moses prayed to the L-rd." I might think that the L-rd would demur; it is, therefore, written "and the fire sank" — it sank in its place. If it returned to the heavens, they would revert to their wrong, and if it went to the side, it would raze that entire side, wherefore it sank in its place. (Ibid. 3) "And he called the name of that place 'Taveirah'" ("conflagration"). As one would say: Leave that fire burning in its place. Thus did Moses say to Israel: Repent and the fire will subside; if not, it is still (burning) in its place. "for the fire of the L-rd burned in them": It was called thus because of the event, and not because that was its name in the past. Similarly, (Shemot 17:7) "And he called the name of the place Massah and Merivah." I might think that that was its name in the past; it is, therefore, written "because of the quarrel (riv [as in "Merivah"]) of the children of Israel" — it was thus called because of the event. Similarly, (Bamidbar 11:34) "And he called the name of that place Kivroth Hata'avah." I might think that that was its name in the past; it is, therefore, written "for there they buried (kavru) the people that lusted (hamitavim)" — it was thus called because of the event. But you still do not know who were those who incited them to this transgression. — It is written (Bamidbar, Ibid. 4) "And the asafsuf in its midst (lusted lust"). These are the converts that were "added on" (hanosafim [as in "asafsuf"]) to them — how much more so the common Jews (i.e., the rabble). R. Shimon b. Menassia says: These ("the asafsuf") are the elders, viz. (Ibid. 11:16) "Gather (asfah) unto me seventy men from the elders of Israel." If thus, the elders, how much more so, the commoners! Similarly, (Bereshit 6:2) "And the sons of the judges saw the daughters of man, etc." What did they do? They would seize women from the marketplace and "afflict" them. If thus, the sons of the judges, how much more so the commoners? "they lusted lust": I might think that they lusted something they did not have; it is, therefore, written "Who will feed us flesh," (which implies that they lusted something which they had.) "and the children of Israel also wept again," which teaches us that the first ones (viz. Ibid. 2) were the children of Israel. "And they said: 'Who will feed us flesh?'" Now is it because they did not have flesh that they grumbled? Is it not written (Shemot 12:38) "And also a mixed multitude went up with them, and flocks and herds, etc."? I might think that they had eaten them in the desert, but is it not written upon their entering the land (Bamidbar 32:1) "And much livestock were possessed by the sons of Reuven and the sons of Gad, etc."? But (the truth is that) they were only seeking a pretext to abandon the L-rd.
Adam ruined this state of affairs by interfering with the סוד היין, the mystical properties of the grapes. [I suppose that this is based on the tree of knowledge having been a grape bearing tree. Ed.] He followed an evil path by squeezing a cluster of grapes (and consuming its juice). Had he not done so, that "wine" would have remained in the state of what our sages call the יין המשומר בענביו, "the wine that remained preserved within its grapes (compare Berachot 34).” In that event he would have been like "the cistern that does not lose a single drop” [hyperbole for total recall, see Avot 2,11. Ed.]. He would have retained all the holiness that had been his when he was created. When Adam sinned, he did not only lose some of his former glory, fall from a "high roof" (to the ground), but he fell into a "very deep pit" (below the ground). This was a בור רק, an empty pit [allusion to the pit Joseph had been thrown in. Genesis 37,24], since it did not even contain the ingredients for the survival of the species. The species was wiped out at the time of the deluge as a direct consequence of Adam having polluted that "drop of sacred semen," and made it "evil smelling." Due to G–d's personal intervention, Noach was saved seeing he was righteous, and the righteous are the foundation of the universe. The present universe was founded by him as a result.
This was also the reason they told about the ילידי ענק ראינו שם, "we have seen the Anakites there" (13,28). These were some of the נפילים, disgraced angels, who had dropped from the heavens, and who still continued to live, having survived the deluge, a tribute to their virtues which they must have brought with them from the Celestial Regions. These people were still perceived to be part angels, since their parentage was partially angels. (Compare Genesis 6,2, and the statement of Rabbi Yossi in the Zohar on this verse, identifying them as two specific angels called Azza and Azza'el respectively.) Concerning this phenomenon the spies described the land as ארץ אוכלת יושביה היא, a land that consumes its inhabitants, meaning that it does not tolerate morally inferior inhabitants, which explained why the survivors in that land were the ones that possess superior virtues. They tried to prove this by saying that though they had been observed spying, giving the inhabitants every legal right to kill or otherwise punish them, these had not bothered to do so out of the goodness of their hearts, though they had ample provocation and could have treated them like hostile grasshoppers (compare 13,33).
The second, suggested cryptically by Ibn Ezra and explicitly by Nahmanides, is that Azazel was the name of a spirit or demon, one of the fallen angels referred to in Genesis 6:2, similar to the goat-spirit called Pan in Greek mythology, Faunus in Latin. This is a difficult idea, which is why Ibn Ezra alluded to it, as he did in similar cases, by way of a riddle, a puzzle, that only the wise would be able to decipher. He writes: “I will reveal to you part of the secret by hint: when you reach thirty-three you will know it.” Nahmanides reveals the secret. Thirty-three verses later, the Torah commands: “They must no longer offer any of their sacrifices to the goat idols [se’irim] after whom they go astray” (Lev. 17:7).
The second, suggested cryptically by Ibn Ezra and explicitly by Ramban, is that Azazel was the name of a spirit or demon, one of the fallen angels referred to in Genesis 6:2, similar to the goat-spirit called Pan in Greek mythology, Faunus in Latin. This is a difficult idea, which is why Ibn Ezra alluded to it, as he did in similar cases, by way of a riddle, a puzzle, that only the wise would be able to decipher. He writes: “I will reveal to you part of the secret by hint: when you reach thirty-three you will know it.” Ramban reveals the secret. Thirty-three verses later, the Torah commands: “They must no longer offer any of their sacrifices to the goat idols [se’irim] after whom they go astray” (Lev. 17:7).
In addition to what has been written in the Menorat Kesef and Mizraḳ Kesef, (one should) know that it is correct to say of God that He is the first cause, in a sense that is compound as well as the (simple) sense of His essence. (5. Below in n. 14 the sense in which God is “compound” is explained.) This is certainly true of the world of Separate Intelligences of which the Lord, may He be blessed, is part. (6. Kaspi here refers to the existence of universe as three successive worlds, as postulated by the Aristotelian school: the world of Separate Intelligences; the world of Heavenly Spheres below that; the sublunar world of elements. This hierarchy, accepted by Ibn Ezra and Maimonides, is explained by Kaspi in detail in the Menorat Kesef (AS II 79 ff.). In the present passage God is described as being the highest part of the world of Separate Intelligences, and therefore “part” of the universe. Cf. above p. 28, n. 188.) The reason is that the world of Separate Intelligences, or if you will, the universe of the Intellect, or the universe of the Intelligences, consists of Him, blessed be He, His court and His attendants, as our Sages said. This category is divided, according to our conception, into three components, when described in terms of cause and effect, (7. Each Intelligence is the cause of the one Intelligence below it, and it is in this sense only that they can be numbered separately. This way to distinguish them follows Maimonides, Ma’amar Ha-Yiḥud, ed. M. Steinschneider (Berlin, 1846), p. 5.) as Abu-Nasr (Al-Farabi) said (when he described them as) “the Primary One, the Secondary Ones, and the Active Intellect.” (8. Al-Farabi, Al-Madinah Al-Fadilah (Beirut, 1959), p. 23, cited in M. Fakhry, A History of Islamic Philosophy (New York: Columbia University Press, 1970), pp. 136 ff., refers to God as “the First.” Here “Primary One” refers to God, “Secondary Ones” refers to the Separate Intelligences as a group (shniyim), with the Active Intellect as the lowest of the Intelligences. Together they constitute the uppermost of the three worlds. On Kaspi’s perception of that world, see A. Altmann, “The Ladder of Ascension,” in Studies in Mysticism and Religion Presented to Gershom Scholem (Jerusalem: Magnes Press, 1967), p. 23.) You should know that it was from this that in ancient times there first emerged a belief in the Father, the Son, and the Spirit. Only later was that belief transformed into something else. (9. This is an oblique reference to Christianity. Later in chapter V Kaspi is more explicit. Kaspi’s point here is that the Christian doctrine of the trinity has Jewish roots, a point that is discussed and approved by H. Wolfson, The Philosophy of the Church Fathers (Cambridge: Harvard University Press, 1964), pp. 141–167, without any reference to Kaspi.) Indeed, the Lord, blessed be He, is the Primary One, and is the Father; the Intelligences (10. Literally “the Secondary Ones.”) are known as son or sons, as it says “sons of God,” (11. Gen. 6:2.) “sons of might,” (12. Ps. 29:1.) which is the main meaning of those verses. Certainly God is called “Father” throughout the Torah and the Bible, for He is the primary bestower of life for all. The Active Intellect is referred to as “the Spirit of God,” “the Holy Spirit,” or “the Spirit of the Lord.” All this is evident. (13. For further discussion of the structure of the uppermost world, see M. Friedlander, Essays on the Writings of Abraham Ibn Ezra (London, 1877), p. 13.)
Judaism is humanity’s protest against both ideas. We are not gods. And we are not chemical scum. We are dust of the earth, but there is within us the breath of God. What is essential is never to blur the boundary between heaven and earth. The Torah speaks only obliquely about this. It tells us that there was a time, prior to the Flood, when “the sons of God saw that the daughters of man were lovely, and they married whomever they chose” (Gen. 6:2). It also tells us that, after the Flood, humans gathered in a plain in Shinar and said, “Come, let us build ourselves a city and a tower that reaches heaven, and make a name for ourselves” (Gen. 11:4). Regardless of what these stories mean, what they speak of is a blurring of the line between heaven and earth – “sons of God” behaving like humans and humans aspiring to live among the gods.
And it is a wonder about man, how is it that he did not find it in his intellect to set up a limit and measure for all of his actions - as with the rational commandments and what is similar to them - without divine intervention, since the intellect [should] compel [the rational commandments]. About this [the Torah] said, don't wonder about this desire [that gets in the way of his intellect,] since man acquired his nature from those that gave birth to him. Given that all men are formed from the skies, the land and the sea; since the soul is from the sky and the body is from the earth, which is made like clay, with water, as was explained by Rashi on the verse (Genesis 6:2), "And mist went up from the earth." And from the three of them a man is made complete, since the word, man [eesh] is [made up of] the first letters of earth [erets], sea [yam] and air [shamayim]. And usually, one finds the nature of the parents in the offspring; and so too, man received the nature of his 'parents,' sky, land and sea; since all of them were expanding and continuing without end, until God rebuked them - as that which it stated, "it was continually expanding," is also speaking about the earth, since this is the reason it mentions two bundles. And from then on, this has become the perpetual nature of all who are created from them, since 'like them will be their makers' - that [man] will have the will to expand in all of his actions without end.
I have found a Midrash that both Og and Sichon were sons of Mechazael, who was one of the people described in Genesis 6,2 as בני האלו-הים (compare Niddah 61). According to this Midrash Mechazael had sexual relations with the wife of Cham shortly before they entered the ark and Sichon was born while Noach and family were in the ark. This would explain why Cham had intercourse with his wife while in the ark (although it had been forbidden) so as to clear his wife from suspicion of infidelity. [This does not solve the problem of Og being the ninth survivor of the deluge, something which contradicts other Midrashim. Ed.] According to the opinion of our sages that Og and Sichon were biological brothers we must assume that Sichon was also extraordinarily old at that time. G’d had a special reason why He granted both these individuals such a long life. Who can fathom what G’d had had in mind? We are told in Berachot 54 that Moses who was 10 cubits tall (one cubit taller than Og) took a ten cubit-long axe and jumped ten cubits into the air and killed Og with it. The wording in the Talmud appears to be an allusion to Moses having countered the merit of Og and the reward he had received for making an effort with his feet at the time when he informed Avraham of Lot’s capture. The author credits his teacher the Rashba with the following aggadic explanation: The Talmud writes this passage (in Berachot) only so that we should not think that Moses’ fear of Og concerned Og’s physique, his prowess as a warrior. Enjoying G’d’s grace is totally independent of one’s physique and physical strength. G’d relates to people in relation to the merits they have accumulated. We have this on the authority of Psalms 147, 10-11: “He does not prize the strength of horses, nor value the fleetness of men; but the Lord values those who fear Him, those who depend on His faithful care.”
A Midrashic approach, based on Tanchuma Balak 2: The word וירא, he “saw,” means he foresaw some kind of disaster. We have a rule that whenever wicked people are described by the Bible as having “seen” something, the “something” is invariably some kind of disaster. Compare Genesis 9,22, (where Cham “saw” his father’s nudity, resulting in his offspring being condemned to be slaves). Compare also Genesis 6,2 where the elite of mankind is described as seeing the daughters of man and violating them, resulting eventually in the inevitability of the deluge. Compare also Genesis 12,15 where the Egyptians saw the physical beauty of Sarah and this resulted in her being abducted to Pharaoh’s palace. Still another example is that of Shechem, son of Chamor “seeing” Dinah, which resulted in his raping her and in the whole city of Shechem being destroyed (Genesis 34,2 and subsequent verses).
באמת איש, “by the standard measure “cubit” applied to everybody else.” Onkelos translates this as אמת מלך, “by the measure known as “cubit” in the country under control of that king.” The measure was called after this king who had established it. The word מלך when used by Onkelos is a defective spelling for the word מלכא, King, in Aramaic. Onkelos alludes to the fact that Og was the only survivor of the descendants of Kayin whose giants had been introduced to us by the Torah in Genesis 6,2 as בני אלוהים. (Compare author’s comments at the end of Numbers, 21,34 and this Editor’s translation.)
THAT THE INTERPRETATION WAS GOOD. Onkelos rendered it that he interpreted it well. A similar use is found in the verses: Teach me fair discernment and knowledge; (Ibid., 119:66.) That they were ‘tovoth’ (fair), (Above, 6:2.) which means “pretty.” The intent of the verse is to state that this man [the lord of the bakers] had scorned Joseph, thinking of him as not ever knowing how to interpret the dream, and he would never have told him the dream had he not seen that he interpreted for his friend in a fair and proper manner. It may be that the verse is saying: “And the lord of the bakers saw that he gave a favorable interpretation to the lord of the butlers and he rejoiced. He then told him his own dream which had caused him more anguish than that of his friend.”
AND THE SISTER OF TUBAL-CAIN WAS NAAMAH. This is as if Scripture would say: “and a sister was born to him and her name was Naamah.” A similar sense is found in the verses: And Lotan’s sister was Timnah; (Genesis 36:22.) And Miriam their sister; (Numbers 26:59.) His sister’s name was Maacah. (I Chronicles 7:15.) In Bereshith Rabbah (23:4.) there are some Rabbis who say that Naamah was Noah’s wife. “And why did they call her Naamah [which means lovely]? Because her deeds were lovely and pleasant.” By this the Rabbis meant to say that she was famous in those generations because she was a righteous woman and she gave birth to righteous children. This was why Scripture mentioned her. If so, a small remembrance of Cain was left in the world. However, if we say that she was not the woman from whom Noah begot his three sons, there is no reason for Scripture mentioning her. However, our Rabbis have another Midrash (Pirkei d’Rabbi Eliezer, Chapter 22.) concerning her which states that she was the very beautiful woman in whom the bnei ha’elohim (See further 6:2, 4.) erred. This is hinted in the verse, And the ‘bnei ha’elohim’ saw the daughters of men, (Ibid., Verse 2.) as mentioned in Pirkei d’Rabbi Eliezer. (Pirkei d’Rabbi Eliezer, Chapter 22.) But other sources (Mentioned in Midrash Hane’elam. (See my Hebrew commentary, p. 46, Note 3.)) have it that Naamah was the wife of Shamdon, the mother of Ashmedai, (Chief of demons.) and it is from her that the demons were born for her name is indeed found in the writings of “the use of the demons.” Scripture hints and deals briefly with such hidden matters.
IN THOSE DAYS. Rashi comments: “in the days of the generation of Enosh. AND ALSO AFTER THAT. Although they witnessed the destruction of the generation of Enosh when the ocean rose and flooded a third of the world, still they did not humble themselves and take a lesson from them.” Rabbi Abraham ibn Ezra explained: “also after the flood, since the sons of Anak (Numbers 13:33. The giants.) were of the family of bnei ha’elohim.” If so, we must say that either the wives of Noah’s sons were of their [the Nephilim’s] descendants and resembled them or that ibn Ezra will accept the statement of the Rabbi (Rabbi Yochanan (Niddah 61 a).) who advanced the interpretation that Og (Og, King of Bashan (Numbers 21:33). It is he, according to Rabbi Yochanan, of whom Scripture says: And there came one that had escaped (Genesis 14:13); i.e., escaped from the flood.) escaped from the flood, to which Rabbi Abraham will add that others too escaped with him [since the verse states: “The ‘Nephilim’ — (in the plural) — were in the earth…and also after that”, which Ibn Ezra interprets as meaning after the flood]. The correct interpretation appears to me to be that Adam and his wife are called bnei ha’elohim because they were G-d’s handiwork and He was their father; they had no father besides Him. And he [Adam] begot many children, as it is written, And he begot sons and daughters. (Above, 5:4.) Now these men, first to be born of a father and mother, were of great perfection in height and strength because they were born in the likeness of their father, as it is written concerning Seth, And he [Adam] begot a son in his own likeness, after his image. (Ibid., Verse 3.) And it is possible that all the children of the first generations — Adam, Seth, Enosh — were called bnei ha’elohim because these three men were in the likeness of G-d. But then the worship of idols commenced, and there came upon men a weakness and slackness. And so they said in Bereshith Rabbah: (24:6.) “This is the book of the generations of Adam. (Above, 5:1.) Are not the first ones toldoth (offspring)! But what are they? [They are in the image and likeness of] G-d. They raised a question before Aba Kohen Bardela: ‘Adam, Seth, Enosh?’ At first, he was silent, but then he said to them: ‘Up to here [Seth] they were in the image and likeness of G-d; after that, Kenan, vexers.’” (Kenan, vexers. Enosh’s son was Kenan (Above, 5:9), which name is interpreted as having the same root as the word kanteir (he who makes himself disagreeable).) Now when men began to multiply and daughters were born to them, the men of these first generations were in their strength, and because of their great desire they would choose the beautiful women of tall stature and good health. Now first Scripture tells that by force they took them unto themselves as wives, and afterwards it tells that they came in a promiscuous manner to the daughters of men who were not of that high degree, and the matter was not known until they begot children for them, and everyone recognized that they were not the offspring of other people but that they had been born to these bnei ha’elohim because these children were very tall. They were, however, inferior to their fathers in height and strength, [This is the meaning of the name Nephilim — inferior ones], just as the word Nephilim is used in the expression: I am not ‘nophel’ (inferior) to you. (Job 12:3.) Still they were mighty men in comparison with the rest of the people. And Scripture tells that this happened in the first generation to those who were called bnei ha’elohim because they were of absolute perfection, and it is they who caused the daughters of men to beget nephilim (inferior ones); and also after that, for the nephilim themselves begot nephilim from them. The meaning of the expression, that were of old, is that after the flood, the men, upon seeing the mighty, would remember these nephilim and say: “There have already been mightier men than these in the ages which were before us.” They were the men of renown in all generations afterward. This is a fitting explanation of this chapter. But the Midrash of Rabbi Eliezer the Great, (Chapter 22.) in the chapters concerning the angels that fell from their place of holiness in heaven — as is mentioned in the Gemara of Tractate Yoma — (67b.) fits into the language of the verse more than all other interpretations. But it would necessitate delving at length into the secret of this subject.
כי טוב הוא, The word טוב may be understood as meaning the same as “handsome, beautiful,” the same meaning as in Genesis 6,2 כי טובות הנה, “that they were beautiful.” The word describes something unusually handsome, beautiful. Yocheved thought that this was an omen, a sign from the Creator, telling her that a beautiful exterior encloses an equally beautiful personality.
העיר אשר טמאו, unless according to the mores of Shechem (city) such behaviour was no longer considered despicable, Schechem would not have done what he did. He felt sure he could get away with it, as his townspeople would not object. However raping virgins was commonplace in Shechem already. They behaved in the manner described in Genesis 6,2 “they took women for themselves from wherever they chose.” [the punishment for this type of violence had been the deluge. Ed.]
Who fell. As the Torah writes (Bereishis 6:2), “the sons of the lords saw the daughters of man…” For if not so, why is “הנפילים” (the giants) written twice? Rather it is certain that the second term “הנפילים” literally means fallen (from the root נפל — to fall), and there we saw those who fell from heaven, Shamchazai and Azael.
Now, the speech of the Holy One, blessed be He, is [manifest as] action, and they therefore immediately fell from heaven to our earth. And “after the Holy One, blessed be He, felled them from their holy place, they went astray after the women of the world and misled the people of the world.” In other words, upon arriving in this world, they began to purify the heart of stone, which is incorporated in “the daughters of man.” This is the mystical meaning of the verse: “The sons of God saw the daughters of men that they were fair, and they took for them wives, from whomever they chose” [Genesis 6:2]. They did not wish to set aside the waste of the heart of stone and choose only the 288 [sparks to purify], but rather they took “from whomever they chose,” that is, the [sparks of the aspect of] the heart of stone as well. Then they too failed with the Nukba of the wicked Lilith, and they wished to mislead the world with these evil deeds of theirs because they did not want the man to repent, since that would contradict their root, as stated.
As Genesis unfolds under priestly influence, humans are presented with basic rules and warned of the consequences if those rules are broken. The paradisical situation of Adam and Eve (no labor, vegetarianism, no danger from animals, and sexual innocence) is disrupted by human disobedience, resulting in banishment from Eden—a shattering of the previous wholeness and order. Cain’s murder of his brother leads to the same punishment: uprootedness and hard labor. The mixing of divine and human beings in Gen. 6:1–2 results in a clear distinction being established by God, that humans will henceforth be limited in age. Finally, the account of the universal flood in Chapters 6–9 presents a picture that uses a number of Leviticus motifs. The earth is to be destroyed because human wrongdoing has “ruined” it (or, in Levitical language, “polluted” it). Animal life is rescued by means of taking pairs of animals aboard the ark—with Leviticus’s distinctions of “pure” and impure dutifully mentioned. Noah’s three sons, who also come onto the ark, later become the forefathers of three great divisions of humanity, as laid out in detail in the genealogical lists of Chapters 10–11. Finally, the new beginning of the cosmos, with Noah as a second Adam (cf. the latter’s blessing in 1:28 with that of the former in 9:1–2), is accompanied by both animal sacrifices and dietary restrictions (the introduction of meat is new, accompanied by the caveat—as in Lev. 17—that blood is not to be consumed).
[6] “And when the angels of God saw the daughters of men that they were fair, they took to themselves wives from all, those whom they chose” (Gen. 6:2). It is Moses’ custom to give the name of angels to those whom other philosophers call demons (or spirits), souls that is which fly and hover in the air.
Rabbi Yosei says: The generation of the flood became haughty due only to the covetousness of the eyeball, which is similar to water, as it is stated: “And the sons of the prominent men saw that the daughters of men were fair; and they took for themselves wives from anyone they chose” (Genesis 6:2). Consequently, God punished them with water, which is similar to an eyeball [legalgal ha’ayin], as it is stated: “All the fountains [mayenot] of the great deep were breached, and the flues of heaven were opened” (Genesis 7:11).
BARAITHA. Do not stumble through your eyes, for stumbling is only due to the eyes. (Cf. j.Ber. I, 5, 3C: ‘The eye and heart are the two agents of sin’.) GEMARA. For so you find that ‘Azza and ‘Azza’el (Two of the fallen angels (Yoma 67b, Sonc. ed., p. 316). [Cf. on the subject, Bamberger, Fallen Angels, pp. 178ff.]) stumbled through their eyes; as it is stated, The sons of God saw the daughters of men (Gen. 6, 2.) . What did they do? At the Creation they spoke before the All-merciful, ‘What is man, that Thou art mindful of him?’ (Ps. 8, 5.) The Holy One, blessed be He, replied, ‘You will see that you will err more than they’. He caused the evil inclination to hold sway over them and they descended [to earth]. And what if they were possessed of the evil inclination, what benefit did they derive from their association [with the daughters of men]? If you argue thus, how will you explain what is written And they bore children to them? (Gen. 6, 4.) Since [the minds of the women] were concentrated on the angels when they cohabited with their husbands, the result was that their children resembled angels. (There was no physical contact between the angels and women.)
The school of Rabbi Yishmael taught: Azazel is so called because it atones for the actions of Uzza and Azael. These are the names of “sons of God” who sinned with “daughters of men” (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.
The sons of the rulers saw that the daughters of man were fair and they took for themselves wives from whomever they chose [wanted].
and the sons of the great saw that the daughters of men were beautiful, and painted, and curled, walking with revelation of the flesh, and with imaginations of wickedness; that they took them wives of all who pleased them.
The people of the [generation of] the Flood became haughty in front of the Place only due to the goodness that He showered upon them, as it says (Job 21:9-11): "Their homes are secure, without fear [and they do not feel the rod of God]. Their bull breeds and does not fail ... They let their infants run loose like sheep, etc." This was the cause of their [downfall]. And they said to God (Job 21:14-15): "Leave us alone ... What is Shaddai that we should serve Him?" They said, "Why does He trouble Himself with us? All we need are two drops of water. Behold, ours are the rivers and the springs with which we supply ourselves on hot summer days and on rainy days, as it is said (Gen 2:6), "But a surge would well up from the earth [and water all the face of the ground]." The Place said to them, "It was with goodness that I bestowed [all this] on you, and you come with haughtiness before me? I am coming to destroy you," as it is said (Gen. 6:17), "As for me, here, I am about to bring on the Deluge, water upon the earth, etc." Rabbi Yosei ben Dormaskit says, the people of the [generation of] the Flood became haughty in front of the Place only with the sphere (galgal) of the eye, which resembles water, as it says (Gen. 6:2), "And the b'nei ha'elohim ("the sons of the judges/nobles"; alt., "the sons of the divine beings") saw how beautiful the daughters of men were, etc." In the same way, the Holy One Blessed be He did not destroy them with anything but a gathering (galgal) of waters, which resembles the eye, as it is is said (Gen. 7:11), "On that day, all the fountains of the great deep burst apart [and the floodgates of the sky broke open]." (Note: Tanakh translations generally follow JPS.)
| וַיֹּ֣אמֶר יְהֹוָ֗ה לֹֽא־יָד֨וֹן רוּחִ֤י בָֽאָדָם֙ לְעֹלָ֔ם בְּשַׁגַּ֖ם ה֣וּא בָשָׂ֑ר וְהָי֣וּ יָמָ֔יו מֵאָ֥ה וְעֶשְׂרִ֖ים שָׁנָֽה׃ | 3 J | יהוה said, “My breath shall not abide (abide Meaning of Heb. uncertain.) in humankind forever, since it too is flesh; let the days allowed them be one hundred and twenty years.”— |
Deuteronomy 12,5. “you are to seek out His residence and go there;” the letters in the word שמה are the same as in the name of משה, something that has been explained in the Tikkuney Hazohar as well as in Zohar III 273, in connection with psalms 33,14, ממכון שבתו השגיח, “from His dwelling place He supervises, etc.” There too, the first letter of each of these three words spells the name משה. It is pointed out there that already in Genesis 6,3 the word בשגם alludes to Moses, seeing that the letters ש and מ are directly part of his name, whereas the combined numerical value of the letters ב and ג add up to 5=ה. According to the Midrash Shir Hashirim rabbah, 1,64 Moses was equivalent to the entire Jewish people on the one hand, whereas every individual Israelite had to strive to become Moses’ equal. In other words, the word שקול “of equal weight,” is to be understood as “in both directions.” When applied to the verse in psalms 33,14 “G’d supervises the whole earth,” refers to the Israelites, and the words ובאת שמה, in our verse above assure Moses that he is the vehicle that enables the individual Israelite to be welcome in G’d’s residence, the Temple or Tabernacle. It was Moses who enabled the Israelites to attain that level of holiness.
Genesis 6,3. Hashem.” We need to understand where and when G’d “appeared” to the patriarchs in His capacity as the G’d of Shaddai. We do not find the word וירא, “Shaddai appeared,” in connection with G’d’s addressing any of the patriarchs. Moreover, why did G’d speak of ידיעה, a form of intimate knowledge, in connection with His communicating with Moses and the Israelites at this time? We have learned in Sifri, Mattot, 2 that all the prophetic revelations that subsequent prophets experienced were due to the residue of Moses’ prophetic experiences who had preceded them in this. In other words, no prophet was granted a type of vision that had not already been granted to Moses before him. Elaborating on that subject, we read in Yevamot 49, that all the subsequent prophets were only granted blurred visions whereas Moses had been granted clear visions. It is not possible to absorb “clear” visions of the Creator unless the Creator had first garbed Himself in garments that diffuse the powerful light that emanates from Him. [Prophets of lesser stature than Moses would become too blinded by being exposed to G’d before he had thus screened Himself. Ed.] G’d “garbs” Himself in accordance to whom He dispenses His blessings, the most minimal of these “screens” within which He garbs Himself is known in the language of our sages as מאירה, literally, “illuminating” but in the sense of hiding the minimum possible. It is this “minimal” screen that hid G’d’s essence from Moses when He communicated with him. All the other prophets received their visions as derivatives of the visions which Moses had received. Although Moses himself “dispersed” some of his prophetic powers, [notably when the 70 elders were chosen to assist him, and he “dispersed” some of his holy spirit to them. (Numbers 11,17) Ed.]
לא ידון רוחי באדם, “My spirit will not predominate within man;” according to Rashi, the meaning of this phrase is that G-d feels that He will not continue for much longer to entertain conflicting emotions concerning the future of mankind in such conditions; we find a similar construction as here in Job:2,3 where G-d is on record as telling Satan that nowhere on earth can there be found a man as righteous Job. An alternate exegesis of this phrase: the philological background is נדן ותיק, “returning one sword to its sheath,” quoted by Ibn Ezra, but not attributed to a source that he revealed. The “sheath,” would be man’s body. In other words, man would be reduced to being a body without Divine spirit.
לעולם, for an interminably long period. Compare use of the word לעולם, in Samuel I 1,22. [When Chanah made this vow concerning her son Samuel, she did not use the word as meaning: “forever,” as in: לעולם ועד. Ed.] In Exodus 21,6 where the Torah speaks of the servant who had his ear pierced continuing to serve the same master: לעולם, the meaning also could not possibly have been: “forever.”
בשגם הוא בשר, seeing that he is composed only of “flesh,” i.e. a combination of components that will not endure forever. Seeing that he was not meant to live forever anyways, he might as well have his normal lifespan shortened, as longevity did not inspire him to be loyal to his Creator. On the contrary, the illusion of living forever contributed to his feeling unaccountable to Me. (G-d).
והיו ימיו מאה ועשרים שנה, “and his (average) life span shall be one hundred and twenty years.” On this Rashi comments that the Torah is not restricted to report events in their chronological order. When we learned in Pessachim 6, that when the subject is a single one, the rule of the Torah not being bound to report them in chronological order does not apply, so that here we would be faced with a contradiction, this is not so. We are dealing here with two separate subjects. Consider that from the birth of Yephet until the onset of the deluge only 100 years had elapsed, seeing the Torah testified that Noach, who was 600 years old at the outbreak of the deluge, had only married and become a father at the age of five hundred. The Torah was concerned with the moral image of Noach, and so that the world would not be able to say that Noach had sired a child knowing that it would perish after he knew already that G-d would destroy the human race, (Genesis 6,7) the Torah reported Noach’s having sired Shem already before it referred to G-d’s resolve to destroy the human race. G-d’s decision to destroy mankind (bar Noach and his family) had not been revealed to anyone including Noach until 6,13. Rashi offers a similar commentary on Genesis 11,32, where the death of Avraham’s father is reported at an age of 205 years, before it reported Avram’s moving to the land of Canaan, although Terach lived on after Avram’s leaving him for another 40 years. Had his death been reported in chronological order, some people would have faulted Avram for abandoning an aged father in Charan. As it is reported, the subject of Terach had already been concluded.
לא ידון רוחי באדם לעולם, “My spirit will not rule within man forever;” this is a metaphor describing G–d as withholding man’s souls from participating in an afterlife after they had returned for Divine judgment. An alternate explanation: “I will no longer equip man with a heavenly soul.” (B’reyshit Rabbah 26,6.)
בשגם הוא בשר, this word is an acrostic, the numerical value of its letters totalling 345, as does the numerical value of the letters in the word משה, (Moses) Moses lived for 120 years, meaning that he demonstrated that during 120 years on earth the human being can attain earthly perfection. This presupposes that such a human being had lived by the laws of the Torah. If man had not become corrupted, he could have attained such perfection by his own efforts without having to observe all the laws of the Torah, but it would have taken longer. This is why originally he was allowed to live to almost become one thousand years old. Once man only has a לב בשר, “a heart of flesh,” this process had to be drastically changed. [I have borrowed from the commentary of Rabbi Elie Munk in his “The call of the Torah.” Ed.]
My breath shall not abide in man forever. "The spirit of man" is that individual spirit which God implanted into each person, that is, human intellect. A degree above this is one who merits the spirit to understand Torah. Be aware that someone whose desires overcome his intellect, which is the "spirit of man," this normal desire becomes second nature until it destroys his intellect and the "spirit of man" and his intellect then changes to base desire. This will be explained more later on. This is what is meant by God saying "my spirit will not dwell," similar to what our sages say (Berakhot 61b) "A righteous person is judged by his good inclination and an evil person is judged by his evil inclination." "Judged" means that it guides him and he perceives the world and decides what to do based on it. And in God's language "will not dwell" means, my spirit will not guide man, that is, the spirit which I implanted in each person which is the human intellect.
MY SPIRIT SHALL NOT ABIDE. Some say that yadon (shall abide) is like the word nedanah (sheath thereof), as in and he put up his sword back into the sheath thereof (nedanah) (I Chron. 21:27), for the body serves as a sheath for the spirit. (The meaning of the phrase is: my spirit will not forever be in its sheath (the human body); i.e., man will die (Kimchi).) Proof of this is found in my spirit was pained in the midst of my body (nidneh) (Dan. 7:15). Nevertheless, nadan and yadon come from different roots. (Yadon (shall abide) comes from the root dalet, vav, nun. Nadan comes from the root nun, dalet, nun.) We find the same with the words nasah (lifted) and si’o (his excellency). We read, Though his excellency (si’o) mount up to the heavens (Job 20:6). The root of si’o is sin, vav, alef. Nevertheless, a word derived from nasah (lifted) (whose root is nun, sin, alef) would have a similar meaning. There are many examples of this. Others say that yadon follows the paradigm of ve-yashov (returneth), as in And the dust returneth (ve-yashov) to the earth as it was (Eccles. 12:7). (An ayin, vav is usually vocalized with a shuruk, as in yakum (he will arise). Yadon is vocalized with a cholam. I.E. points out that the same is true with returneth. It, too, is vocalized ve-yashov, rather than ve-yashuv. Ve-yashov comes from the root shin, vav, bet. It, too, is an ayin, vav.) They say that yadon comes from the same root as din (to judge) because the spirit judges the body. (Man’s spirit (ru’ach) ultimately determines how man will act. God said that this “judge” will not remain united with the body; i.e., man would die. Krinsky explains it differently. He says the meaning of the verse is: my spirit (the spirit which I placed in man) will not judge man; i.e., man follows his evil inclinations. He acts without discernment. He follows the way of the flesh rather than that of the spirit. It appears that he will continually do so, therefore… Cherez explains, God’s spirit judges man. The meaning of the verse is: my spirit will not judge men forever; i.e., I have decided on their punishment.)
FOR THAT HE IS ALSO. In the word be-shaggam (for that also) the shin placed before gam (also) has the same meaning as the shin placed before kakhah (thus). (It means that. The shin of be-shaggam is a particle of relation, short for asher. In other words, there is no such word as shaggam. I.E. makes this point because the shin which means that is usually vocalized with a segol, while the shin of shaggam is vocalized with a pattach.) The term My spirit refers to God’s spirit, for man’s spirit comes from God. Similarly, And the spirit returneth unto God who gave it (Eccles. 12:7). The spirit spoken of by Ecclesiastes refers only to the spirit in man. The meaning of the verse is: My spirit shall not abide in man because of his violent ways and because he is (be-shaggem) made of flesh, grows until he achieves maturity, and then due to his sexual activity begins his decline. (Krinsky and Weiser. This is the second time I.E. has noted that the man begins his decline with sexual maturity (cf. Gen. 3:8). Perhaps I.E. held to the medieval belief that emission of semen weakens the body.)
THEREFORE SHALL HIS DAYS BE A HUNDRED AND TWENTY YEARS. Some explain that this refers to man’s life span. (Henceforth man’s life span will be limited to 120 years.) If we find some living longer than this, (Chap. 11 lists the descendants of Noah. All of them lived more than 120 years and were born subsequent to this decree (Cherez).) they are but a few. Our verse speaks of most people. However, this interpretation is not correct. Behold, Shem lived for six hundred years. Also, the generations that followed him lived many, many years beyond a hundred and twenty. It was only in the days of Peleg (Gen. 10:25) that the life span was shortened. From the days of King David onward it has been limited to seventy or eighty years. The correct meaning of therefore shall his days be a hundred and twenty years is as Onkelos explained, namely, that God set a time for mankind to repent. We see the same idea in Yet forty days, and Nineveh shall be overthrown (Jonah 3:4). God gave them one hundred and twenty years in which to repent and save themselves, or to remain unrepentant and perish. Scripture’s statement, And Noah was five hundred years old, and Noah begot Shem, Ham and Japheth (Gen. 5:32), should not disturb you, (Gen. 5:32 tells us that Noah was 500 years old when he had his children. Gen. 6:3 tells us, according to I.E., that man has 120 years in which to repent. Gen. 7:6 tells us that the flood came in the 600th year of Noah’s life. Thus between the statement in Gen. 6:3 and the flood there is at the very most 100 years (cf. Rashi), hence I.E.’s interpretation that Gen. 6:3 occurred before Gen. 5:32.) because the Bible is not in chronological sequence. (In other words, Gen. 6:3 deals with events that came before those dealt with in Gen. 5:32.) Note, the Torah states, and Terah died in Haran (Gen. 11:32), then goes on to say, Now the Lord said unto Abram: Get thee out of thy country (Gen. 12:1). However, we know that Terah did not die until Isaac was thirty-five years old. (Many years after Abraham left his country. Terah, who lived to be 205 years, was 70 when Abraham was born (Gen. 11:26). Abraham was a hundred when Isaac was born (Gen. 21:5). Thus Terah was 170 when Isaac was born, and 205 when Isaac was 35.) There are many other similar instances in Scripture.
Meaning of Heb. uncertain.
His days shall be. Hashem saw that their long life spans were not to their benefit because after years of struggle the body inevitably defeated the soul, dragging it down to its own level.
ויאמר השם לא ידון רוחי. G'd said: "My spirit will not abide in man permanently." This verse needs someone to explain it. Our sages have given numerous explanations to it without explaining the plain meaning of the verse. It appears that the Torah wishes to tell us that a change occurred in G'd's dealing with man. During the lifetime of Adam, Eve, Cain and Abel, G'd personally had rebuked man for any misdemeanour. When man's deeds became increasingly repulsive to G'd, He decided not to deal with them on such an intimate basis.
The word רוחי in our verse therefore means "My Presence." Man had forfeited the privilege of proximity to G'd's Presence. G'd's Presence withdrew from man in direct proportion to his deeds. As long as G'd had confronted man directly whenever He had reason to rebuke them they were on the spiritual level of prophets. When man began to profane himself (meaning of החל in 6,1), he no longer enjoyed that status. In the course of time outstanding individuals, צדיקים, appeared on earth. These individuals succeeded in restoring a closer relationship between man and G'd. After the destruction of the Temple there were no more prophets; the most that remained were individuals who possessed a degree of what our sages describe as רוח הקודש, a measure of holy spirit. Ever since Israel's eyes closed, we no longer have even ריח הקודש, a holy fragrance, not to mention רוח הקודש. The absence of this line of direct communication from G'd is the greatest misfortune for those of us who thirst for at least a fragrance of the holiness of our Father in heaven in order to revive our spirits. The curse we speak about originated with the generation of the deluge. G'd supplies the reason for this in our verse. בשר בשגם הוא, man added to his abominations by adding the sin of בשר, adultery to his other sins. G'd hates sexual permissiveness more than anything else. As a result G'd resented having to communicate directly with such people.
The characteristic of the righteous is that they refine the body to give it spiritual content. The characteristic of the wicked is that they do the reverse. They degrade the spirit making it the tool of the body. This leads to the destruction of the universe. G'd referred to this when He said: "My spirit will not find satisfaction in them forever more," not even in the world of eternity. This is because they have turned even their spirit into a tool of the flesh. The Talmud (Sanhedrin 108) states that the people who were destroyed by the deluge do not enjoy a life in the Hereafter.
Another way of understanding our verse is based on the use of the term רוחי. Whereas G'd frequently cancels an evil decree due to considerations of His attribute of Mercy, in this case G'd announced that the decree was irrevocable. Normally, G'd applies the attribute of Mercy because He keeps in mind that man is a mixture of flesh and spirit. In this particular case G'd gave notice בשגם הוא בשר, that the decree was final although man is also flesh.
Still another meaning addresses G'd's practice of paying the reward or punishment in the Hereafter, the righteous receiving his share in that world and the wicked descending to Gehinom. In this case, G'd gave notice to the wicked that they would not be judged after death but that since they had tainted their spirit as much as their flesh their spirit would also undergo the afflictions normally reserved only for the flesh. The 120 years G'd speaks about is the period needed to allow the righteous of that generation such as Methuselah to live out their allotted lifespan in full. The Zohar on Genesis 7,22 explained: "all that had a soul of living spirit in its nostrils, of all that were on dry land died," as a reference to the righteous who died on dry land, before the onset of the deluge.
Another message contained in our verse is that henceforth G'd would never again apply the attribute of Mercy exclusively. The verse is introduced with G'd speaking in His capacity of the attribute of Mercy, ויאמר השם. It switches immediately to tell us that His spirit, i.e. that of mercy would not anymore abide in this world completely. G'd attributed part of the corruption in His world to His having exercised too much mercy. He had allowed man to indulge his greed too much. From now on G'd reserved more of His mercy for the Hereafter. As a result of this change of emphasis, even such a righteous man as our patriarch Jacob was not allowed to enjoy the benefits of this world in tranquillity. As soon as Jacob set out to so so, he experienced all the trouble with his favourite son Joseph (compare Rashi on Genesis 37,2).
לא ידון רוחי באדם לעולם, “My spirit will not contend evermore concerning Man, etc.” Actually, the word ידון is derived from נדנה, a word which we encounter in Daniel 7,15 אנא דניאל בגוא נדנה, “I, Daniel, my spirit was uneasy in its sheath;” the sheath of a sword is called either נדנה or תיק. In a similar manner the body is the sheath of the soul. What our verse means is that “My Spirit,” i.e. the soul, will not ever find a permanent home within the body of Man. The composition of Man’s body after it had become corrupt is simply not fit to be a permanent home for such a lofty intelligent spirit as the soul.
בשגם הוא בשר, “since he is but flesh.” The Torah states that also Man is but flesh, just as the animals which roam the earth, be they mammals, birds, or whatever. G’d laments the fact that His spirit, the soul has, allowed itself to be enslaved by the physical aspects of life. והיו ימיו מאה ועשרים שנה, “and his life span shall be one hundred and twenty years.” G’d explains that on account of the condition of the soul within man having become dominated by worldly considerations, He will extend His patience and allow Man one hundred twenty years within which to repent before decreeing a deluge when they would perish. Rabbi David Kimchi, quoting his father, understands the word ידון as derived from מדון, “strife, contention,” and G’d would be saying: “My spirit shall not be in contention with Man forever, seeing that My spirit is not subject to the temptations of the flesh as is Man’s.” I believe that in that case the reason for the number of 120 years mentioned here is the fact that the world was created with the letter ה and G’d wants it to continue to exist He decided to wait 120 years before bringing on the deluge as the number 100 is one fifth of the distance (in terms of years of travel) which Man is removed from the tree of life. Man is to be given a period of time during which to reflect on his conduct. Similarly, the number twenty is one fifth of 100 and we have a tradition that G’d does not punish man until he has attained the age of twenty. In the distant future G’d will not punish Man until he has reached the age of one hundred as we know from Isaiah 65,20 where the prophet describes a picture of a rosy future when כי הנער בן מאה שנה ימות והחוטא בן מאה שנה יקולל “for the lad will (only) die when he has attained the age of one hundred years, and the sinner will be cursed when he is one hundred years old.” In other words, youthful immaturity in those days will last for one hundred years. We may understand the words והיו ימיו in our verse as “that his years [regarding culpability for his sins, Ed.] will be considered as if he had only just been born.” We find an allusion to such a concept in Job 33,25 where Elihu told Job רטפש בשרו מנוער, “”let his flesh become healthier than during his youth.” בשגם הוא בשר, these words contain an allusion to Moses as well as to the total number of his years (when you re-arrange the sequence of the letters). We read in in Bereshit Rabbah 28,9 that Noach did not really deserve to be spared from the deluge as the Torah says (6,7) [concerning the whole of mankind] כי נחמתים כי עשיתים, “for I have reconsidered having made them.” The only reason that he and his family were spared was that Moses would become his descendant in the future and G’d did not want to forego a human being of the caliber of Moses. The numerical value of the letters in the word בשגם=345 as does the numerical value of the name משה.
והיו ימיו מאה ועשרים שנה, it is possible that G’d extended their life spans for another 120 years, seeing the measure of their sin was not yet full. We have the Torah on record as the Emorites’ measure of sin not being complete, and that as a result of this the Israelites could not yet dispossess them (Genesis 15,16). Abusing one’s G’d given tzelem is something that cannot be allowed to continue indefinitely. David already summed this up in Psalms 82,6 when he quoted G’d as saying: אני אמרתי אלוהים אתם ובני עליון כלכם, אכן כאדם תמותון, “I had said that you are all divine beings, sons of the most High; all of you, but you shall die as men do, etc.”
ויאמר ה' לא ידון רוחי באדם לעולם, G’d either said this to Himself, or to Noach. My father of blessed memory (Joseph Kimchi) explained the line לא ידון in the same sense as the word מדון in Proverbs 15,18 as referring to a struggle, strife. The soul G’d had blown into Adam’s nostrils was meant as an antidote to the pull of the raw material man was made of. The body, basically is in tow of the animalistic urges of the animals, something natural, seeing that man’s own body is made of the same raw material as are the animals. G’d now decided to grant man an extension of 120 years to do תשובה, repentance, failing which He would wipe out mankind from the earth. Other commentators, including Ibn Ezra, explain the word ידון as related to נדנה in Chronicles I 21,27 וישב חרבו אל נדנה, “he returned his sword to its sheath.” Actually, if correct, the word ידון should have been spelled with a dagesh in the letterד, replacing the missing letter נ, however, in this instance, instead of such a dagesh, the Torah simply omitted the letter נ at the beginning, as it did in Genesis 25,29 ויזד יעקב נזיד where the letter נ in front of the letter ז has also been omitted. At any rate, the meaning of the expression is that G’d would not let His spirit rest until both man’s body and spirit would be wiped out. Rabbi Yishmael son of Yossi, (Bereshit Rabbah 26,6) understood this verse as G’d saying that when the time would come to share out reward to the righteous, these people would not participate in it. He was speaking of ידון in the sense of “passing judgment.” Rabbi Shimon ben Lakish as well as his colleague Rabbi Yannai, said that there is no such thing as the popular concept of a hell, gehinnom, lasting a long time, but that at the time when G’d passes out judgment the wicked will be burned by the fiery heat of a flame. They based themselves on Maleachi 3,19 הנה יום בא בוער כתנור, “here a day will come when the fire will burn as in a furnace.” The other sages said that there most certainly is such a thing as gehinnom, as we have a verse in Isaiah 31,9 נאום ה' אשר אור לו בציון ותנור לו בירושלים, “says the Lord Who has a fire in Zion and an oven in Jerusalem.” Rabbi Yehudah bar Ila-i claims there is neither a specific day, nor a specific place such as gehinnom, but fire will come forth from the very bodies of the wicked and will consume them with its heat. He based himself on Isaiah 33,11 תהרו חשש תלדו קש רוחכם אש תאכלתם, “you shall conceive hay, give birth to straw; My breath will devour you like fire.” We have also written what the sages of the Midrash wrote concerning the matter of gehinnom in connection with Genesis 1,31 וירא אלוקים את כל אשר עשה והנה טוב מאד, “G’d saw all that He had made and here it was very good;” the point made there was that the word טוב refers to Gan Eden, whereas the expression טוב מאד, refers to gehinnom. [refer to page 72 in my translation. Ed.] Rabbi Yehudah in the name of Rabbi Ila-i (also in Bereshit Rabbah 26,6) interprets the words לא ידון רוחי עוד, that “these wicked spirits of man will never be allowed to come to rest before Me.” Various sages concur that the generation destroyed during the deluge will neither be judged for an afterlife during the time that the world awaits its own rejuvenation, nor will it be judged (if any are fit) to be resurrected in the world following the interval between our present world being turned into chaos and the subsequent resurrection of the deserving from the former world. (Sanhedrin 107)
בשגם, the letter ש has the vowel patach, just as the letter ש in Judges 5,10 שקמתי דבורה. The meaning is that “seeing it too is but flesh (and no better than the beasts.).” In other words: “the reason why My spirit will not prevail within man is due to the fact that man like beasts are only flesh.” Even though G’d had implanted man with a divine soul, this soul had been unable to assert itself within him. As a result, G’d said, “I will give him another 120 years during which he has a chance to improve himself, failing which his fate is sealed.” We do not know the special significance of the number 120. This was G’d’s arbitrary decision.
‘BESHAGAM’ (FOR THAT ALSO) HE IS FLESH. It is as if beshagam were written beshegam with a segol under the shin. And Rashi explained: “This quality is also in him, that he is only flesh, and yet he is not humble before Me. What would he do if he were made of fire or some hard substance.” This explanation has neither rhyme nor reason. Rabbi Abraham ibn Ezra explained that G-d said, “My spirit will not abide in man forever because of this violence and also because man is flesh, and when he reaches a certain age he disintegrates.” Ibn Ezra thus understands the verse as if it said, gam beshehu basar (also because he is flesh). But what need is there for stating this contention when it is known that they were but flesh. (Psalms 78:39.) and death had been decreed on them, as it says, For dust thou art, and unto dust shalt thou return? (Above, 3:19.) The correct interpretation appears to me to be that G-d said: “My spirit shall not abide in man forever because man also is flesh as all flesh that creepeth upon the earth in the forms of fowl and cattle and beast, and it is not fitting that the spirit of G-d be within him.” The purport is to state that G-d made man upright (Ecclesiastes 7:29.) to be like the ministering angels by virtue of the soul He gave him. But he was drawn after the flesh and corporeal desires; he is like the beasts that perish, (Psalms 49:13.) and therefore the spirit of G-d will no longer be sheathed in him for he is corporeal and not godly. However, He will prolong for them [this withdrawal of spirit] if they repent. The sense of this verse is thus similar to [the verse in Psalm 49]: So He remembered that they were but flesh, a wind that passeth away, and cometh not again.
לא ידון, G’d says that He cannot continue to weigh if to destroy mankind or not constantly, בשגם, although He is making allowances בשר, for the fact that they are largely composed of flesh; nonetheless they keep deteriorating so that He is forced to put an end to them.
לא ידון רוחי באדם MY SPIRIT SHALL NOT STRIVE AGAINST MAN — My Spirit shall not be in a state of discontent and shall not strive with Myself because of man.
לעולם ALWAYS — for a long time. Behold, My Spirit has been contending within Me whether to destroy or whether to show mercy: such contending (deliberation) shall not be forever — meaning, for a long time.
בשגם הוא בשר FOR THAT HE ALSO IS FLESH — This is the same as בְּשָׁגַּם — that is to say: because this quality is also in him viz., that he is only flesh, and yet he does not humble himself before Me; what would he do if he were of fire or of some other resisting matter! Similarly we find שַׁ for שָׁ, (Judges 5:7) עד שַׁקמתי דבורה “Until I Deborah arose”, where it is the same as שָׁקמתי; so also (Judges 6:17) שַׁאתה מדבר עמי “that it is thou who talkest with me”, where it is the same as שָׁאתה — so also here.
והיו ימיו וגו THEREFORE HIS DAYS SHALL BE etc. — For 120 years I will be long-suffering with them, and if they repent not I shall bring a flood upon them. If, now, you object, saying that from the birth of Japheth until the Flood there were only 100 years, remember that there is no “earlier” or “later” in the Torah (events are not always related in chronological order) (Pesachim 6b): the decree (regarding the Flood) was issued twenty years before Noah had any children — so we find in Seder Olam. There are many Midrashic explanations of the words לא ידון but this is transparently its plain sense.
Als diese Vermischung überhand nahm, sprach Gott: לא ידון רוחי באדם לעולם בשגם הוא בשר. Es kann nicht heißen: Mein Geist soll nicht ewig wider den Menschen streiten. Abgesehen davon, daß דון nie mit — konstruiert wird (ידין בגוים heißt: unter den Völkern, in ihrer Mitte), daß das Zeitwort דון auch wohl kaum sonst streiten, sondern nur richten heißt, so gehört hier dem Akzente nach רוחי zu באדם und bildet einen Begriff mit ihm. רוחי בארם ist vielmehr das Subjekt des Satzes: Mein Geist in dem Menschen, d. i. der göttliche Geist, den ich dem Menschen eingehaucht habe, dieser Geist sollte der דַיָן sein, die Stimme Gottes, die den Menschen im Menschen selber richtet. "Die Seele des Menschen selbst ist die Gotteslampe, mit der Gott hineinleuchtet in des Menschen geheimstes Innere" die Handlungen des Menschen nicht nur sieht, sondern auch beurteilt. Auf diesem den Menschen selbst richtenden Gottesgeist im Menschen beruht es, daß, trotz der Vermischung, auf einen Kenan doch ein Mahalallel folgt usw. daß auf ein gesunkenes Geschlecht stets ein gehobenes wieder folgen kann. Allein dieser Richter ist auch der Bestechung zugänglich, er lässt sich einschläfern, es ist sogar möglich, daß seine Stimme immer mehr betäubt, daß das Sinnliche im Laufe von Generationen immer mehr in dem Menschen geweckt werde, und der Richtergeist im Menschen endlich sein Amt niederlege. Nicht umsonst stellt das göttliche Gesetz die Keuschheits- und Ehegesetze so sehr in den Vordergrund. Es wird uns hier gezeigt, wie sie das Wach- bleiben des Gottesgeistes im Menschen bedingen. Als Gott sah, daß die Söhne des göttlichen Geschlechts ohne Wahl bei ihrer Verheiratung vorangingen, sprach er "Nun wird mein Geist im Menschen sein Richteramt nicht ewig üben". Das bisherige Verhältnis, in welchem die Entwicklung, wenn gleich keine stetig aufsteigende, doch auch keine stetig abwärts steigende, sondern mehr eine Wellenlinie bildete, wird nicht mehr lange so andauern, בשגם הוא בשר, indem ja der Mensch auch sinnlich ist, dem רוח steht ja auch בשר im Menschen gegenüber, dem Gottesgeiste der für Sinnlichkeit empfängliche Leib, und dieser im reinen Menschen durch Unterordnung des בשר unter den רוח ד׳ באדם zu endende Gegensatz, kann durch eine solche fortgesetzte, dem Göttlichen keine Rechnung tragende Vermischung auch mit dem Gegenteil, mit der Begrabung des Geistes durch den Leib enden, und wird, wenn dies ewig so fortgeht, sicherlich damit enden. Darum setzte Gott diesem Treiben eine Frist von 120 Jahren. So lange soll noch der Versuch dieses Kampfes währen.
לא ידון רוחי באדם לעולם בשגם הוא בשר, it is intolerable that there will continue the argument, strife before Me allowing (the angels?) to claim that although seeing that man has been endowed with divine qualities he must be punished, whereas his close ties to physical earth must be considered as excuses for his conduct, entitling him to continued mercy, and indulgence by Me.
והיו ימיו, he will be given a certain length of time within which to repent his sins;
מאה ועשרים שנה, during which time Noach would have time to construct the ark, and by doing so rebuking and warning people of what is in store for them. (compare Sanhedrin 108)
Due to manAccordingly,] the ב of באדם is similar to (29:20): “So Yaakov worked for Rochel (ברחל),” which means “due to Rochel.”
For a long time. You might ask: Why cannot לעולם mean literally, forever? The answer is: Then the verse would imply that Hashem’s spirit will not contend forever, only for a long time. But, afterward it is written, “His days shall be one hundred and twenty years”! This implies that right away, Hashem [tentatively] decreed upon them [to perish after one hundred and twenty years, if they do not repent]. Thus Rashi explains לעולם as “For a long time.” Accordingly, it means that His spirit will not contend for a long time. Rather, [He will tentatively decree upon them] right away.
Whether to destroy or to show mercyhis implies that Hashem did not yet decide definitely to destroy them. But why did Rashi not say that לא ידון רוחי means, “I will not wait anymore for man”? Furthermore, how does Rashi know [that it means Hashem’s spirit was undecided]? The answer is: Otherwise it would imply that Hashem already decided definitely to destroy. And this is not so, for only later it is written (v. 7): “I will obliterate mankind,” and that is the first Divine utterance [on this matter]. But beforehand He did not decide [definitely] to destroy.
With a segol. I.e., if the shin has a segol it becomes an expression of גם. Similarly, שַקמתי (Shoftim 5:7) is like שֶקמתי, and שַאתה (ibid 6:17) is like שֶאתה. Rashi added the words זאת בו because otherwise the verse implies another [creature] of flesh, and “also” man is of flesh. But there is no other [creature spoken of here].
Society turned a blind eye to lawlessness. No one interfered with or objected to the breaching of boundaries. Therefore, the Lord said: My spirit shall not abide in man forever. According to many commentaries, the verse means: My spirit shall not fight and complain about man forever, for he too is flesh. Man has repeatedly failed to actualize his superiority over other creatures; therefore, he too is only flesh. And his days shall be one hundred and twenty years. I will grant mankind an extension of 120 years before sealing its fate. If man does not change, humanity will cease to exist in its current form.
בשגם הוא בשר, “seeing that he is part flesh.” According to Rashi G’d said that if man, made partially of soft issue such as flesh, did not bring himself to humble himself in His Presence, how much worse would he be if made of a hard substance or of fire? Ibn Ezra claims that G’d said: “My spirit will never prevail within man, on account of this sin (the practice of indiscriminate violence) coupled with the fact that the raw material he is made of, i.e. flesh, which will cause him to die so that only his spirit (soul) will return to Me.” [once his spirit leaves him his flesh will decompose. Ed Maimonides explains the meaning of the verse to be that G’d’s spirit will never prevail in man seeing that the fact that he too is made of flesh like all other moving creatures, ensures that he will die just as all creatures die and disintegrate. He therefore does not deserve that G’d’s spirit be at home within him. What Maimonides means is that whereas G’d had given man a divine soul such as He gave to the angels, they had chosen to prefer to emphasise the physical part of themselves, be more like the animals so that they do not deserve the gift G’d had given them.
If the wine is changed, one must say a blessing, because even though he has already said “boray peri ha-gafen” when he was about to drink in the beginning, he is required to say a blessing for this change of wine, and this is the blessing “ha-tov ve-ha-metiv.” (B.Berakhot 59b; Tur and Orah Hayim 175:1.) So why did they say this for a change a wine, and not for a change of loaf or other things? For many reasons: (1) The crucial component for rejoicing at a meal is none other than wine. The way of kings is to change their wine, but not their loaf, and the people Israel are “the sons of kings.” (B. Shabbat 67a.) (2) Every table onto which they bring wine after wine is an expression of the multiplication of joy, but a person should not multiply his joy too much in this world, as it is said, “Our mouths shall be filled with laughter, our tongues with songs of joy. They shall say among the nations, ‘The Lord has done great things for them!’” (Ps 126:2: Az yimalay s’hok pinu ulshonenu rinah az yomru ba-goyim. Higdil Adonai la’asot im eleh,” from Shir Ha-ma’a lot that we recite on holidays and Shabbat before birkat ha-mazon.) Our rabbis taught in a midrash, (B.Berakhot 31a.) “When ‘will our mouths be filled with laughter’? When the nations (i.e., the Gentiles) say, ‘The Lord has done great things for them.’ Another verse completes this thought, “They will rejoice with trembling.” (Ps. 2:11) They said, “In a place of rejoicing there will be trembling.” The explanation is that even in a place where there is rejoicing and joy from doing a mitzvah, there it is necessary that there be some trembling, too, to remember how the world is subject to the evil inclination and is shaken by it, so that it should not be shaken by our joy. Therefore it is a custom in a few Jewish communities at life cycle celebrations and meals celebrating a mitzvah to break there a vessel of glass or “flagons of grapes” (Assisay ‘anavim, from Hos. 3:1– variously translated as “cups of the grapes” (JSB); “flagons of grapes (KJB); or even “cakes of raisins.” (RSV).) to sadden those rejoicing, so that the simhah be mixed a little bit with trembling. And there is no greater simhah than Israel’s rejoicing at receiving the Torah [Simhat Ha-Torah] on Mt. Sinai, in the presence of the Holy One, about which it is written “like the Mahanayim dance,” (Song of Songs 7:1. Mahana’im (lit., “two camps”) is the dual form of the word for “camp” – mahaneh. When Israel “married God” as it were at Mt. Sinai, the dancing at that “wedding,” that is the joy they expressed then, was like no other joy experienced on earth. Even the angels came down from heaven to celebrate and dance with them! This is an allusion to a midrash that applies this verse to Ex. 19:17 (M. Tanhuma Titzaveh 11), which R. Bahya brings in his Commentary on the Torah to Ex. 19:17: “Moses led the people out of the camp [mahaneh] toward God.” He says there Our rabbis taught in a midrash, “600,000 ministering angels descended there corresponding to the 600,000 Israelites. And about them Jacob hinted, “He named that place Mahana’im.” (Gen 32:3), for there were two camps, one next to the other. And it is about this that King Solomon (peace be upon him) was talking when he said “like the Mahanai’m dance.” (S.S. 7:1). It was because the Israelites have been enslaved to four empires, and each one of them says that the Israelites should turn from their own faith and believe in them, which is why the verse in Song of Songs (7:1) repeats the imperative “turn” four times. And we today are subject to the fourth empire, who says, “Turn and let us seek out from among you” [nehezeh bakh], that is, “Let us make some of you political authorities, and give you all kinds of ruling power,” with the expression “nehezeh bakh” [literally, “let us gaze upon you”] having the same connotation a similar phrase has in Ex. 18:21: “You shall seek out from among all the people – tehezeh mikol ha-‘am – [all the capable men … to set them over the people as chiefs of thousands, hundreds, etc.”]. And our rabbis also taught this midrash (Song of Songs Rabbah 7:1): “’The Shulammite’ –is ha-ummah she-shalom ha-olamim dar be-tokhah– the people within whom the peace of the world resides [i.e., the Israelites], and she replies, ‘What would you ‘seek out’ [for leaders] from the Shulammite? [Mah tehezah ba-Shulamit?], that is, “What ruling power, status, and glory could you give to the Shulammite that you could ever find comparable to the state of joy the Israelites experienced at Mt. Sinai. This is “like the Mahanai’m dance:” two camps that would go out one before the other. And they compared the pleasure of the experience they achieved at the revelation there to a dance. To the same point our rabbis z”l taught, “In the future the Holy One Blessed be He will arrange a dance for the righteous in the Garden of Eden, so that I will never be able to turn to your [Gentile] faith, because I remember this dance – that is, like the one at Mt. Sinai. (Chavel, 2:173). And yet, even at this peak of joy, there was the breaking of the tablets, like the breaking of the glass now to temper the pure joy at weddings.) yet you know that even there, the tablets of the covenant were broken. And if you would think hard and lift up your eyes to “ever since God created human beings on the earth,” (Dt. 4:32.) you will find in the Holy One Blessed Be He His boundless joy: “May the Glory of the Lord endure forever; may the Lord rejoice in his works!” (Ps. 104:31.) But His joy has a limit with respect to the human race, “because he too is flesh.” (Gen 6:3. That is, humans are mortal.) That is what is written about Him when it says: “And the Lord regretted that he had made man on the earth, and His heart was saddened.” (Ibid. 6:6.) Even in the Mishkan, which was a microcosm of the world, on the eight day of the priests’ assigned service, which was the day of the New Moon for the month of Nisan, on that very day there was nothing like it in its degree of joy, its intensity multiplied tenfold, to what our sages z”l referred when they said, “On that very day they got ten crowns” (Sifra Shemini.) – you already knew what happened, and to what end that joy came. On that very day Nadab and Abihu died, like whom, after Moses and Aaron, there were none among the Israelites to compare. And this is what Scripture meant when it said, “Then Moses and Aaron, Nadab and Abihu, and seventy elders of Israel ascended.” (Ex 24:9. I.e., in that order was their “ascendence,” their status, relative to one another.) And see also what Ecclesiastes says about the joy of this world: “Of revelry I said, ‘It is mad!’ Of joy (simhah), ‘What good is that?’” (Eccl 2:2.) And the explanation of this statement is that because joy and sorrow are brothers attached to one another like day is attached to night, just as a person is sure in the day that night will come after it, and as sure at night that the day will come after it, so is he sure that joy will come after sorrow, and likewise sorrow after joy. And so he said, “The heart may ache even in laughter, and joy may end in grief,” (Prov 14:13.) to explain about sorrow after joy, and he said, “From all grief there is some gain,” (Prov 14:23. “Grief” (‘etzev) here and “sorrow” (‘itzavon) in 14:13 come from the same Hebrew root.) to explain about joy after sorrow. From this you learn that the joy of this world can never be complete, but rather any good in it and contentment with it is “futile and pursuit of the wind,” (Eccl 1:14.) all glory in it is to be mocked, (An allusion to Ps 4:3.) its “glorious beauty is but wilted flowers. (Is 28:1, referring specifically to the fleeting pleasures of the table: “Ah the proud crowns of the drunkards of Ephraim, whose glorious beauty is but wilted flowers on the heads of men bloated with rich food, who are overcome by wine!”) For right at the moment when a person’s hopes are highest in the midst of joy, it stops, flickers out, and goes away. For this reason they ruled that the blessing over a change in wine should be “ha-tov ve-ha-metiv” (“Who is good and Who does good”), the same blessing they added to the grace after meals to remember the martyrs of Beitar when they were permitted to bury them. (B. Berakhot 48b. The battle at Beitar was the Bar Kochba revolt’s unsuccessful “last stand” against the Romans in 135 CE.) The explanation: Ha-tov – “Who is good” – because He didn’t let the bodies putrefy; ha-metiv – “Who did good” – by letting the bodies be buried. (Ibid.) And all this is to make human beings feel sadness, being fashioned from clay, composed of natural elements which are dead bodies, sunken in the desires of our senses – so that we’re brought back from a surfeit of joy to the middle way.
"The sons of G-d," describes people who lived an undisturbed long and good life, pampering themselves. The ready availability of women to cater to their needs, reinforced that mode of existence. The length of a lifetime in those days was necessary in order for people to begin to understand nature, based on long term observations of the phenomena, experiments etc. Later generations, having at their disposal the benefit of knowledge gathered by their ancestors, did not need such a lengthy lifespan. Moses in Psalms 90,10 already states that seventy years nowadays is enough for man to achieve the objectives G-d has set man. Since the descendants of Shet are properly called "the sons of the Divine," while the daughters of "Adam" are obviously descendants of Cain, their intermarrying was bound to lead to catastrophic consequences. When G-d reacts by saying (Genesis 6,3), "My spirit will not dwell within man ever," it means that He will not go on forever making excuses for them-- "seeing that they are made of flesh"-- as He had done in suspending sentence on their ancestor Cain. Since the people who now perpetrate all these evils are descended from a superior branch of mankind, their relapses are far less excusable. What could G-d expect from them in the future then? Therefore, G-d gave them a time limit of 120 years. This is the meaning of Psalm 82,6, "I had said that you are G-d like, but you will die like earth bound beings." The timing of the deluge was arranged so that the good people who, though not worth saving, were not as guilty as the others, would have died due to normal circumstances. The fact that the chain of descendants of Shet who are mentioned by name are all recorded as having died, is proof that their death left some void. The descendants of Noach, starting with Shem are not recorded as having died. Possibly, this is to distinguish those ten generations from the ones between Adam and Noach. The reference to the nephilim is (a) to insure that the men described as "sons of G-d" are not confused with beings that have been sired by G-d; (b) to account for the fact that we find some descendants of the generation of the deluge having survived till the era of Moses, such as the giant Og, for instance. These people encountered by Israel in the desert some 700 years later were understandably viewed as "sons of G-d" by dint of their genealogy. "When G-d saw that the evil perpetrated by man on the earth was great, and that all his thought processes were evil all day long, He regretted that He had made man" (Genesis 6,5-6). Philosophers distinguish between evil as merely an act, and evil which had been both planned and executed. The person who commits the former can reform easily, since his thought processes have remained unaffected and can be employed to help control his actions. Not so when the evil is the product of one's thought processes. What counterweight is there then for such a person to achieve rehabilitation? It is this latter evil G-d encountered in man, and which the verse in question comments upon. Although a complete comprehension of the line "G-d regretted" is impossible unless one subscribes to the theory that Torah on occasion employs a human mode of speech when describing anthropomorphous actions by G-d (Kidushin 17), we will try and explain the meaning of vayinachem here and elsewhere when G-d is the subject of that term. Hitnachmut, regrets, is not a change of viewpoint when the premise for that viewpoint has remained constant. Rather, it is a re-consideration of one's plans and attitudes based on a changed set of circumstances. If a person vows to do good to a friend because he has faith in that friend's loyalty, and the friend turns into an enemy, then the cancellation of his vow to do good does not constitute a change of mind, a breaking of one's promise. Rather, it is an admission that one had erred in one's assessment of the facts which one's promise had been based on. A changed attitude then becomes an act of wisdom, a rejection of foolishness. If, on the other hand, the eventual disloyalty of the friend to whom one had vowed assistance, is foreseen, and occurs in accordance with one's expectations, then the act of having to withhold one's assistance becomes an act of regret, reconsideration. This latter regret, i.e. going back on one's promise, is considered a major character defect in human society. Therefore, those guilty of such behavior prefer to explain their actions as being the result of their own stupidity, shortsightedness. A case in point is Bileam (Numbers 22,34). He said to the angel, "I have sinned since I have been unaware." Since one cannot presume lack of foreknowledge on the part of G-d, He chose to describe His resolution as an act of reconsideration rather than as an act resulting from lack of foreknowledge. When the Torah describes G-d as having reconsidered, it tells us that G-d continued to desire that He could carry out what He had originally planned, but what had now become impossible due to the conduct of the other half of the partnership between G-d and Man. In the same way G-d predicts in Deuteronomy 31, the Jewish people's corruption and the steps He would have to take to deal with that problem. In order to ensure the eventual production of the perfect tree, the planting of many trees is necessary, until eventually the perfect one will emerge. Should this not occur, refinement of the relatively best trees will lead to their eventually producing the perfect tree. G-d proceeded along similar lines with mankind. When no perfect specimen showed up after a lengthy period, the time had come to abandon earlier crops and retain only the relatively best and start the process of proliferation afresh with those specimen. This time only the seeds of the best trees which had been produced thus far were used. Although such contingencies had been part of His planning, the need to resort to them was a saddening experience.
THE homonymous term adam is in the first place the name of the first man, being, as Scripture indicates, derived from adamah, “earth.” Next, it means “mankind,” as “My spirit shall not strive with man (adam)” (Gen. 6:3). Again “Who knoweth the spirit of the children of man (adam)” (Eccles. 3:21); “so that a man (adam) has no pre-eminence above a beast” (Eccles. 3:19). Adam. signifies also “the multitude,” “the lower classes” as opposed to those distinguished from the rest, as “Both low (bene adam) and high (bene ish)” (Ps. 49:3).
There is nothing that is not hinted at in the Torah, according to our Sages (Chulin 139b), even Moshe Rabbeinu, may he rest in peace. This means that even Moshe Rabbeinu, whose name appears in the Torah specifically many times, nevertheless had to have his name hinted at in a concealed manner, just like every person of Israel appears in a concealed manner, and according to the gematria of his name. The name Moshe is hidden in the verse: [Gen. 6:3] “since he is human.” According to Rashi there, the word equals [345] in gematria. The Gaon added a wonderful hint: in gematria, equals [859] because Moshe Rabbeinu is weighted against 600 thousand.
And the mystery of this flesh (basar) , what is it? But as it is stated: (Gen. 6:3) ... ‘in that also’ (be-shagam) (345) he is flesh.
What is flesh (basar) ? It is that of which it is stated: (Gen. 6:3) ... in that also he is (beshagam) flesh... And until he Moses caused Her to descend, the ‘rock’ did not ascend and did not give its waters.
For the sake of the First Human, and his coupling, detrimental to the Holy Blessed One, and regarding this we explain, when they come from above, until the Will comes before the Holy Blessed One, if the human has merited, they bring his pair, and if not, they separate her from him, and bring her to another/behind, and they give birth to children that are not proper. And regarding this it is written "My spirit will not remain in the human forever" (Gen. 6:3). What is 'My spirit'? You would expect 'his spirit' to be written, there are two spirits, when the pairs go out, they do not remain as one, and regarding this it is written 'and she gives birth to a male' (Lev. 12:2), and this does not include both male and female, according to the ways of the world, as we brought this about.
and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Bereishis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi)
and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Bereishis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi)
And it will be— if you vigilantly obey My commandments which I command you this day, to love Adonoy your God, and serve Him with your entire hearts (The service of the heart is prayer, as Dovid said (Tehillim 141:2) “May my prayers be acceptable to You as an incense [service].”) and with your entire souls— that I will give rain for your land in its proper time, (Hashem will make it rain at night so as not to cause you discomfort.—Rashi) the early (autumn) rain and the late (spring) rain; (Reward and punishment are here connected with the rainfalls vital to the Land of Yisrael. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.) and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed (One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi) and you turn astray, and you worship alien gods and bow to them. And Adonoy’s fury will blaze among you, and He will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Bereishis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi) from the good land which Adonoy gives you. Place these words of Mine (Even in exile you must fulfill Hashem’s commandments—Sifrei cited by Rashi) upon your hearts and upon your souls,— and bind them for a sign upon your hands, and they shall be for totafos between your eyes. (Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes.) And you shall teach them to your sons, to speak them (From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.) when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which Adonoy swore to your fathers to give them [for as long] as the heavens are above the earth.
And it will be— if you vigilantly obey My commandments which I command you this day, to love Adonoy your God, and serve Him with your entire hearts (The service of the heart is prayer, as Dovid said (Tehillim 141:2) “May my prayers be acceptable to You as an incense [service].” ) and with your entire souls— that I will give rain for your land in its proper time, (Hashem will make it rain at night so as not to cause you discomfort.—Rashi) the early (autumn) rain and the late (spring) rain; (Reward and punishment are here connected with the rainfalls vital to the Land of Yisrael. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.) and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed (One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi) and you turn astray, and you worship alien gods and bow to them. And Adonoy’s fury will blaze among you, and He will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Bereishis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi) from the good land which Adonoy gives you. Place these words of Mine (Even in exile you must fulfill Hashem’s commandments—Sifrei cited by Rashi) upon your hearts and upon your souls,— and bind them for a sign upon your hands, and they shall be for totafos between your eyes. (Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes.) And you shall teach them to your sons, to speak them (From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.) when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which Adonoy swore to your fathers to give them [for as long] as the heavens are above the earth.
and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Bereishis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi)
And it will be— if you vigilantly obey My commandments which I command you this day, to love Adonoy your God, and serve Him with your entire hearts (The service of the heart is prayer, as Dovid said (Tehillim 141:2) “May my prayers be acceptable to You as an incense [service].”) and with your entire souls— that I will give rain for your land in its proper time, (Hashem will make it rain at night so as not to cause you discomfort.—Rashi) the early (autumn) rain and the late (spring) rain; (Reward and punishment are here connected with the rainfalls vital to the Land of Yisrael. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.) and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed (One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi) and you turn astray, and you worship alien gods and bow to them. And Adonoy's fury will blaze among you, and He will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Bereishis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi) from the good land which Adonoy gives you. Place these words of Mine (Even in exile you must fulfill Hashem’s commandments—Sifrei cited by Rashi) upon your hearts and upon your souls,— and bind them for a sign upon your hands, and they shall be for totafos between your eyes. (Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes.) And you shall teach them to your sons, to speak them (From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.) when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which Adonoy swore to your fathers to give them [for as long] as the heavens are above the earth.
and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Genesis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi)
And it will be— if you vigilantly obey My commandments which I command you this day, to love Adonoy your God, and serve Him with your entire hearts (The service of the heart is prayer, as David said (Psalms 141:2) “May my prayers be acceptable to You as an incense [service].”) and with your entire souls— that I will give rain for your land in its proper time, (God will make it rain at night so as not to cause you discomfort.—Rashi) the early (autumn) rain and the late (spring) rain; (Reward and punishment are here connected with the rainfalls vital to the Land of Israel. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.) and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed (One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi) and you turn astray, and you worship alien gods and bow to them. And Adonoy’s fury will blaze among you, and He will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Genesis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi) from the good land which Adonoy gives you. Place these words of Mine (Even in exile you must fulfill God’s commandments—Sifrei cited by Rashi) upon your hearts and upon your souls,— and bind them for a sign upon your hands, and they shall be for totafos between your eyes. (Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes.) And you shall teach them to your sons, to speak them (From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.) when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which Adonoy swore to your fathers to give them [for as long] as the heavens are above the earth.
And it will be— if you vigilantly obey My commandments which I command you this day, to love Adonoy your God, and serve Him with your entire hearts (The service of the heart is prayer, as David said (Psalms 141:2) “May my prayers be acceptable to You as an incense [service].” ) and with your entire souls— that I will give rain for your land in its proper time, (God will make it rain at night so as not to cause you discomfort.—Rashi) the early (autumn) rain and the late (spring) rain; (Reward and punishment are here connected with the rainfalls vital to the Land of Israel. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.) and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed (One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi) and you turn astray, and you worship alien gods and bow to them. And Adonoy's fury will blaze among you, and He will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Genesis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi) from the good land which Adonoy gives you. Place these words of Mine (Even in exile you must fulfill God’s commandments—Sifrei cited by Rashi) upon your hearts and upon your souls,— and bind them for a sign upon your hands, and they shall be for totafos between your eyes. (Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes.) And you shall teach them to your sons, to speak them (From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.) when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which Adonoy swore to your fathers to give them [for as long] as the heavens are above the earth.
And it will be— if you vigilantly obey My commandments which I command you this day, to love Adonoy your God, and serve Him with your entire hearts (The service of the heart is prayer, as David said (Psalms 141:2) “May my prayers be acceptable to You as an incense [service].”) and with your entire souls— that I will give rain for your land in its proper time, (God will make it rain at night so as not to cause you discomfort.—Rashi) the early (autumn) rain and the late (spring) rain; (Reward and punishment are here connected with the rainfalls vital to the Land of Israel. The heavy rains which open the growing season in the fall and the showers which fall while the grain is ripening are of utmost importance.) and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed (One who is satisfied can easily be induced to forget the Source of his fullness.—Rashi) and you turn astray, and you worship alien gods and bow to them. And Adonoy's fury will blaze among you, and He will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Genesis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi) from the good land which Adonoy gives you. Place these words of Mine (Even in exile you must fulfill God's commandments—Sifrei cited by Rashi) upon your hearts and upon your souls,— and bind them for a sign upon your hands, and they shall be for totafos between your eyes. (Between your eyes is not to be taken literally. The correct position of the phylactery of the head (shel rosh) is at the edge of the hair line directly above the place which is between the eyes.) And you shall teach them to your sons, to speak them (From the moment your son knows how to talk, begin teaching him the Torah.—Rashi.) when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which Adonoy swore to your fathers to give them [for as long] as the heavens are above the earth.
and you will perish swiftly (No extension will be given. The “generation of the flood” was granted a reprieve of 120 years (Genesis 6:3) because they did not have from whom to learn; but you do have from whom to learn.—Sifrei, cited by Rashi)
Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“The Lord said: My spirit will not abide in man for eternity, for he too is flesh and his days will be one hundred and twenty years” (Genesis 6:3). “The Lord said: My spirit will not abide [yadon] in man,” Rabbi Yishmael ben Rabbi Yosei said: I will not place My spirit in them when I give the reward of the righteous in the future, about which it is stated: “I will place My spirit in them” (Ezekiel 36:27). Rabbi Yanai and Rabbi Shimon ben Lakish, both of them said: In the future, there will be no Gehenna; rather, there will be a day that [through its heat] will burn the wicked. What is the source? “For behold, the day is coming, burning like a furnace, and all the criminals and all the doers of wickedness will be as straw; the day that is coming will burn them” (Malachi 3:19). The Rabbis say: There will be Gehenna, as it is stated: “The utterance of the Lord, for whom there is a fire in Zion and a furnace for Him in Jerusalem” (Isaiah 31:9). Rabbi Yehuda bar Rabbi Ilai said: There will be neither a [hot] day nor Gehenna, but rather there will be a fire that will emerge from the body of the wicked one himself and burn him, as it is stated: “Conceive stubble, give birth to straw, your spirit is a fire that will consume you” (Isaiah 33:11). Rabbi Yehuda ben Rabbi Ilai said: What is, “My spirit will not abide [yadon]”? These spirits will never come before Me for judgment. (The members of the generation of the Flood will not even be resurrected to be sentenced.) Rabbi Huna said in the name of Rav Aḥa: When I restore the spirit [of man] to its scabbard [nadan], I will not return their spirit to their scabbards. (The body is considered a “scabbard” that houses the soul within it (Daniel 7:15). The generation of the Flood will not come to life with the others at the final resurrection.) Rabbi Ḥiyya bar Abba said: I will not fill them up with My spirit when I fill mankind up with My spirit, (As a scabbard is completely filled with the sword it holds.) because in this world the spirit is infused in only one limb [the heart], but in the future, it will be infused throughout the body. That is what is written: “I will place My spirit within you” (Ezekiel 36:27). Rabbi Yudan ben Beteira said: I [God] will never again judge man with this sentence. (Bringing a destructive flood upon mankind.) Rav Huna said in the name of Rabbi Yosef: “I will not continue [to curse the ground because of man … and I will not continue [to smite all life as I have done]” (Genesis 8:21) (The Midrash will explain the repetition of “I will not continue.”) –it is powerful, it is powerful. (The repetition indicates the intensity of God’s commitment, as if He were declaring an oath (see Isaiah 54:9).) The Rabbis say: “I will not continue” – for the [present] sons of Noah; “and I will not continue” – for [future] generations. [God said:] ‘I had said that My spirit would hold sway [dana] over them, but they did not want [this]; therefore, I will cause them to be entangled [meshagem] with suffering. I had said that My spirit would control them, but they did not disavow [their sinful ways]; therefore I will cause them to be entangled [meshagem] with one another,’ (And they will enter into disputes and deadly feuds with one another, thus incurring the death penalty.) as Rabbi Elazar said: The only one who incurs liability for harming a human is one who is a human like him. Rabbi Natan said: Wolves and dogs also. (They also incur the death penalty if they kill a human.) Rabbi Huna bar Guryon said: Even a rod, even a strap. (If they bring about the death of a person they are destroyed.) That is what is written: “For the yoke of its burden and the bar on its shoulder, the rod that oppresses it, You have broken as on the day of Midyan [keyom midyan]” (Isaiah 9:3) – on the day of judgment [beyom hadin]. Rabbi Aḥa said: Even non-fruit bearing trees are destined to give a reckoning. (If they cause the death of a person.) The Rabbis say [this same concept] from here: “For man is like the tree of the field” (Deuteronomy 20:19) – just as man gives a reckoning, so, too, trees give a reckoning. Rabbi Yehoshua bar Neḥemya said: [God said:] ‘I will not judge their spirit separately, as they are flesh and blood, (And they must experience physical suffering.) but I will bring upon them a shortening of the years that I had allotted them in this world, and then I will cause them to be entangled [meshagem] with suffering.’ Rabbi Aivu said: [God said:] ‘Who caused them to rebel against Me, is it not because I did not cause them to be entangled [meshagem] with suffering?’ (Therefore, from now on mankind will be subject to physical suffering for their sins.) This door, what keeps it standing? It is its hinges [shegam]. (Just as hinges support the door and allow it to function, so too physical suffering is good for man and induces him to grow spiritually.) Rabbi Elazar said: Anyplace where there is no justice, there is justice. (Wherever justice is not practiced on earth, justice from God will be meted out.) Rabbi Beivai son of Rabbi Ami, in accordance with the approach of Rabbi Elazar: “My spirit will not abide” [Lo yadon, ruḥi].” (This is expounded to mean: If they do not judge [lo yadon], My spirit [ruḥi] will judge.) Rabbi Meir said: [God said:] ‘They did not exercise the attribute of justice below, so I will not exercise the attribute of justice On High.’ (But rather, I will judge with wrath and fury.) That is what is written: “Behold, their remnant has gone away from them, and they die without wisdom” (Job 4:21) – without the wisdom of the Torah. “From morning to evening they are broken; forever unnoticed [mibeli mesim], they perish” (Job 4:20) – mesim is nothing other than judgment, just as it says: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1). Rabbi Yosei HaGelili said: I will not judge them with the attribute of justice along with a corresponding attribute of mercy. (But with the attribute of justice alone.) Rabbi says: “He said” – the generation of the Flood said to the Lord: ‘He shall not judge [us]!’ (Here, the verse currently under discussion, “Vayomer Hashem lo yadon” is being interpreted as: “They said: Hashem, He shall not judge us!” ) Rabbi Akiva said: “Why has the wicked man mocked God, saying to himself: You will not seek” (Psalms 10:13) – [by this that man means:] there is no justice and no Judge. (God does not judge man for his deeds.) However, in fact there is justice and there is a Judge. (As the following verses in Psalms respond.) Rabbi Ḥanina bar Pappa said: Even Noah, who survived from among them, it is not that he was worthy, but rather, the Holy One blessed be He foresaw that Moses was destined to descend from him, as it is stated: “For he too [Beshagam]” – this is an allusion to Moses, as the numerical value of this word [beshagam] is the same numerical value as that word [Moshe]. The Rabbis derive it from here: “His days will be one hundred and twenty years” – and Moses lives one hundred and twenty years.
“[Noah was a righteous] man [ish]” – everywhere that ish is stated, it is a righteous man who rebukes. As all one hundred and twenty years, (Before the Flood, when God first decreed that He was going to destroy the world (see Genesis 6:3).) Noah would plant cedars and chop them down [for timber]. They said to him: ‘Why are you doing this?’ He said to them: ‘So said the Master of the world, that He is bringing a flood upon the world.’ They said to him: ‘If He brings a flood, it will come only upon the house of that man!’ (Noah.) When Methuselah died (At the conclusion of the 120 years.) they said to him: ‘Indeed, it [tragedy] came only upon the house of that man.’ (Methuselah was Noah’s grandfather, therefore his death was a tragedy for Noah.) That is what is written: “A flame [lapid] of contempt for those of complacent thoughts [ashtut], destined to cause slippings of the foot” (Job 12:5). Rabbi Abba bar Kahana said: [God declared:] I had a single herald who arose for me in the generation of the Flood – this is Noah; (Noah was a herald in that he announced to his generation the impending Flood, as above.) there, (In some unspecified location.) when they [mean to] say: ‘He has an announcement,’ [they say] he has a lapid. (And this is the basis of Rabbi Abba’s interpretation of lapid as “herald.”) Of contempt – as they would disparage him, calling him ‘contemptible old man.’ “For those of complacent thoughts [ashtut]” – as they were as hard (In their obstinacy.) as blocks of metal [ashatot]. “Destined to cause slippings of the foot” – as they were destined for two disasters (Hence the plural, “slippings.”) – a disaster from above and a disaster from below. (“And the windows of the heavens were opened and all the wellsprings of the great depth were breached” (Genesis 7:11).)
Rabbi Yoḥanan began: “A prophecy of the Valley of Vision” (Isaiah 22:1) – the valley about which all the seers prophesy, the valley from which all the seers originated, as Rabbi Yoḥanan said: Every prophet the name of whose city was not articulated was a Jerusalemite. “Valley of Vision” – as they cast the words of the seers to the ground. (The residents treated the prophecies with derision, reflected in the term valley, as a valley is low ground.) “What, indeed, happened to you, that you all ascended to the roofs?” (Isaiah 22:1). Did they in fact ascend to the roofs? Rabbi Levi said: These are the arrogant. “Full of tumult [teshuot]” (Isaiah 22:2) – Rabbi Elazar ben Yaakov said: This expression is used in three senses: Troubles, tumult, and gloom. Troubles, as it is stated: “Does not hear the troubles [teshuot] caused by the oppressor” (Job 39:7); tumult, as it is stated: “Full of tumult [teshuot].” Gloom, as it is stated: “Darkness, gloom [shoa], and desolation” (Job 30:3). “Clamorous city” (Isaiah 22:2) – a city of commotion; “merry town” (Isaiah 22:2) – a lively city; “your slain are not slain by the sword and they did not die in war” (Isaiah 22:2) – what are they? “Bloated by famine and ravaged by plague” (Deuteronomy 32:24). “All your officers wandered together; from the bow [mikeshet] they were bound” (Isaiah 22:3) – due to their stubbornness [kashyutam], they were delivered to the kingdoms. Alternatively, “all your officers wandered together; from the bow they were bound” – as [the enemies] would untie the strings of their bows and bind with them. “All those found among you were bound together, they fled afar” (Isaiah 22:3) – they distanced themselves from hearing the words of Torah, just as it says: “From afar the Lord has appeared to me” (Jeremiah 31:2). “Therefore, I said: Turn from me, I will weep bitterly” (Isaiah 22:4) – Reish Lakish said: On three occasions the ministering angels sought to recite song before the Holy One blessed be He but He did not allow them to do so. These are: In the generation of the Flood, at the sea, and upon the destruction of the Temple. Regarding the generation of the Flood, what is written? “The Lord said: My spirit shall not abide in man forever” (Genesis 6:3). (The midrash interprets the word abode [yadon] in the sense of singing praise [yaron], such that the verse means that God’s praise will not always be able to be sung over the occurrences regarding mankind. This interpretation is based on the fact that the Hebrew letters dalet and resh look very similar and are sometimes interchanged (Etz Yosef). ) At the sea it is written: “One did not approach the other the entire night” (Exodus 14:20). (The terminology of this verse is reminiscent of the verse in Isaiah (10:3) describing the angels singing song to God.) Regarding the destruction of the Temple it is written: “Therefore, I said: Turn from me, I will weep bitterly; do not rush to comfort me” (Isaiah 22:4). It is not written here: Do not continue [to comfort me], but rather, “do not rush [ta’itzu].” The Holy One blessed be He said to the ministering angels: The words of comfort that you are reciting before Me, they are insults [ni’utzin] for Me. Why? “For it is a day of turmoil, trampling and confusion [mevukha] from the Lord, God of hosts” (Isaiah 22:5) – a day of turbulence, a day of plundering, and a day of weeping [bekhiya]. “Of the Valley of Vision” (Isaiah 22:1) – it is the valley about which all the seers prophesy. “Breaching the wall and crying [vesho’a] to the mountain” (Isaiah 22:5) – for they were breaching the walls of their houses, using [the materials] for shields, and placing them atop their citadels [sho’eihem]. “Elam carried the quiver” (Isaiah 22:6) – Rav said: This is a collection of arrows. “Among chariots of men are horsemen, and Kir bared a shield” (Isaiah 22:6), for they were breaching the walls [kirot] of their houses and using [the materials] for shields. “And it was that your choicest valleys [amakayikh] filled with chariots” (Isaiah 22:7) – Rav said: To the full depth of [umkah] the sea waters. “And the horsemen directed themselves [shot shatu] to the gate” (Isaiah 22:7) – like weaving [mishteyei] they went and like weaving they came, (They crossed like the warp and woof strings on a loom.) and they appeared to be many. “He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered. “You looked on that day to the weapons in the house of the forest” (Isaiah 22:8) – Rabbi Shimon ben Yoḥai taught: The Israelites had a weapon at Sinai, and the ineffable name was etched upon it. When they sinned it was taken from them. That is what is written: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). How was it taken from them? Rabbi Aivu and the Rabbis: Rabbi Aivu said: It peeled off on its own. The Rabbis say: An angel descended and peeled it off. “You saw that the breaches of the city of David were many.… And you counted the houses of Jerusalem, and you broke the houses to fortify the wall” (Isaiah 22:9–10) – this teaches that they would shatter their houses and add to the wall. But did Hezekiah not already do so? Is it not written: “He took courage and rebuilt the entire breached wall…” (II Chronicles 32:5)? (Isaiah criticized the people for adding to the wall, whereas Hezekiah similarly rebuilt the walls as protection from his enemies and was not criticized.) Hezekiah, however, put his trust in the Lord, God of Israel, but you did not put your trust in Him. That is what it says: “You did not look to the One who planned it, and you did not see the One who fashioned it long ago” (Isaiah 22:11). “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12) – the ministering angels said before Him: ‘Master of the universe, it is written: “Majesty and glory are before Him” (Psalms 96:6), and You say this?’ He said to them: ‘I will teach you. That is what it says: “Disrobe and bare yourselves, and place a belt upon your waist” (Isaiah 32:11) – this is how you shall lament. “Smiting upon the breasts” (Isaiah 32:12) – on the first destruction and on the second destruction. “Over pleasant fields” (Isaiah 32:13) – on the house of My delight, which I made like a field. That is what it says: “Zion will be plowed like a field” (Micah 3:12). “Over a fruitful vine” (Isaiah 32:12) – this is Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).’ Another matter: “The Lord, God of hosts, called on that day…” (Isaiah 22:12) – that is what was stated in the verse by the sons of Koraḥ through the Divine Spirit: “These I remember, and pour out my soul within me, [how I passed on with the throng and led them to the house of God]” (Psalms 42:5). Regarding whom did the sons of Koraḥ recite this verse? Regarding the congregation of Israel, as the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I remember the security, tranquility, and calm in which I existed, and now it has grown distant from me. I am weeping and moaning and saying: If only I could be restored to the earlier times when the Temple was built, and You would descend to it from heaven On High and rest Your Divine Presence upon me. The nations of the world would laud me, and when I would request mercy for my iniquities, You would answer me. But now I am in shame and humiliation.’ They also said before Him: ‘Master of the universe, my soul is desolate within me when I pass by Your Temple and it is destroyed, and a still small voice within it says: The place where the descendants of Abraham sacrificed offerings before You, the priests would stand on the platform, and the Levites would laud with their lyres, shall foxes prance in it? That is what is written: “On Mount Zion, which is desolate; foxes walk upon it” (Lamentations 5:18). But what shall I do? My iniquities have brought this upon me, the false prophets who were in my midst misled me from the path of life to the path of death.’ That is why it is stated: “These I remember, and pour out my soul within me…” Another matter: “The Lord, God of hosts, called on that day for weeping and for lamentation…” (Isaiah 22:12) – when the Holy One blessed be He sought to destroy the Temple, He said: As long as I am inside it, the nations of the world will not touch it. So, I will avert My eyes from it, and I will take an oath that I will not attend to it until the time of the end of days. Then the enemies will come and destroy it. Immediately, the Holy One blessed be He took an oath by His right hand, and withdrew it behind Him. That is what is written: “He withdrew His right hand from before the enemy” (Lamentations 2:3). At that moment, the enemies entered the Sanctuary and burned it. Once it was burned, the Holy One blessed be He said: I no longer have an abode on the earth; I will remove My Divine Presence from it, and I will ascend to My original location. That is what is written: “I will go and return to My place, until they will be punished and they seek My presence” (Hosea 5:15). At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for what I have done. I rested My Divine Presence below for the sake of Israel. Now that they have sinned, I have returned to My original place. Heaven forbid that I have become a laughingstock to the nations and a mockery to the people. At that moment, Metatron (This is the name of an important angel.) came and fell on his face and said before Him: ‘Master of the universe, I will weep but You shall not weep.’ He said to him: ‘If you do not allow Me to weep now, I will enter a place into which you have no authorization to enter, and I will weep, as it is stated: “But if you will not heed it, my soul will weep in concealed places due to your arrogance…”’ (Jeremiah 13:17). The Holy One blessed be He said to the ministering angels: ‘Come and let us go, you and I, and let us see what the enemies did in My Temple.’ Immediately, the Holy One blessed be He and the ministering angels went, with Jeremiah before Him. When the Holy One blessed be He saw the Temple, He said: Certainly, this is My Temple and this is My resting place that enemies entered and did in it as they pleased. At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for My Temple. My children, where are you? My priests, where are you? My beloved, where are you? What could I do for you? I warned you but you did not repent. The Holy One blessed be He said to Jeremiah: ‘Today I am like a person who had an only son, made a wedding canopy for him, and he died within his wedding canopy; do you not feel pain for Me or for My son? Go and call Abraham, Isaac, Jacob, and Moses from their graves, as they know how to weep.’ [Jeremiah] said before Him: ‘Master of the universe, I do not know where Moses is buried.’ The Holy One blessed be He said to him: ‘Go, stand on the bank of the Jordan, raise your voice, and call: Son of Amram, son of Amram, arise and see your flock who have been consumed by enemies.’ Immediately, Jeremiah went to the Cave of Makhpela and said to the patriarchs of the world: ‘Arise, as the time has arrived that you are summoned before the Holy One blessed be He.’ They said to him: ‘Why?’ He said to them: ‘I do not know,’ because he feared that they would say: In your days this befell our children? Jeremiah left them and stood on the bank of the Jordan, and called out: ‘Son of Amram, son of Amram, arise, the time has arrived that you are summoned before the Holy One blessed be He.’ He said to him: ‘What is different about today that I am summoned before the Holy One blessed be He?’ Jeremiah said to him: ‘I do not know.’ Moses left him and went to the ministering angels, as he was familiar with them from the time of the giving of the Torah. He said to them: ‘Ministers On High, do you know why I am summoned before the Holy One blessed be He?’ They said to him: ‘Son of Amram, do you not know that the Temple has been destroyed and Israel has been exiled?’ He was screaming and weeping until he reached the patriarchs of the world. Immediately, they rent their garments, placed their hands on their heads, and were screaming and weeping until the gates of the Temple. When the Holy One blessed be He saw them, immediately, “the Lord, God of hosts, called on that day for weeping and for baldness and for donning sackcloth” (Isaiah 22:12). Had it not been for the verse that is written, it would have been impossible to say it. They were weeping and walking from this gate to that gate like a person whose deceased relative is lying before him. The Holy One blessed be He was lamenting and saying: Woe to a king who was successful in his youth and in his old age was not successful. Rabbi Shmuel bar Naḥman said: When the Temple was destroyed, Abraham came before the Holy One blessed be He weeping, pulling out his beard, tearing out the hair of his head, striking his face, rending his garments, ashes on his head, and he was walking in the Temple and lamenting and screaming. He said before the Holy One blessed be He: ‘Why am I different from all nations and tongues that I have come to this state of shame and humiliation?’ When the ministering angels saw him, they too composed lamentations standing in rows and saying: “[Behold, their angels cry out outside.…] The highways are desolate, wayfarers have ceased; [he breached the covenant, rejected cities, regarded no man]” (Isaiah 33:7–8). What is “the highways are desolate”? The ministering angels said before the Holy One blessed be He: ‘The highways to Jerusalem that You prepared so that travelers would never cease from them, how have they become desolation?’ “Wayfarers have ceased” – the ministering angels said before the Holy One blessed be He: ‘The ways upon which Israel would travel on the festivals, how have they become idle?’ “Breached the covenant” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, the covenant of their patriarch Abraham has been breached, by means of whom the world was settled, and by means of whom You were recognized in the world as God on High, Maker of the heavens and the earth.’ “Rejected cities” – the ministering angels said before the Holy One blessed be He: ‘Have You rejected Jerusalem and Zion after You chose them?’ That is what is written: “Did You reject Judah, did Your soul loathe Zion…?” (Jeremiah 14:19). “Regarded no man [enosh]” – the ministering angels said before the Holy One blessed be He: ‘You did not consider Israel even like the generation of Enosh, who were the originators of idol worshippers.’ At that moment, the Holy One blessed be He attended to the ministering angels. He said to them: ‘Why are you composing lamentations like this, standing in rows?’ They said to Him: ‘Master of the universe, why did You not pay attention to Abraham, Your beloved, who came to Your House and lamented and wept?’ He said to them: ‘From the day that My beloved passed away from before Me to his eternal home, he did not come to My House, and now: “What has My beloved to do in My House?”’ (Jeremiah 11:15). Abraham said before the Holy One blessed be He: ‘Master of the universe: Why did You exile my children, deliver them into the hand of the nations, kill them with all kinds of uncommon deaths, and destroy the Temple, the place where I elevated my son Isaac as a burnt offering before You?’ The Holy One blessed be He said to Abraham: ‘Your children sinned and violated the entire Torah and the twenty-two letters that are in it.’ That is what is written: “All Israel have violated Your Torah” (Daniel 9:11). Abraham said before the Holy One blessed be He: ‘Master of the universe, who will testify against Israel that they violated Your Torah?’ He said to him: ‘Let the Torah come and testify against Israel.’ Immediately, the Torah came to testify against them. Abraham said to it: ‘My daughter, you have come to testify against Israel that they violated your mitzvot, and you have no shame before me? Remember the day that the Holy One blessed be He circulated you among every nation and they did not want to accept you, until my descendants came to Mount Sinai and accepted you and honored you. Now you come to testify against them on their day of distress?’ Once the Torah heard this, it stood to one side and did not testify against them. The Holy One blessed be He said to Abraham: ‘Let the twenty-two letters come and testify against Israel.’ Immediately, the twenty-two letters came. Alef came to testify against Israel that they violated the Torah. Abraham said to it: ‘Alef, you are the leader of all the letters, and you come to testify against Israel on their day of distress? Remember the day that the Holy One blessed be He revealed Himself on Mount Sinai and began with you, “I am [anokhi] (Anokhi begins with the letter alef.) the Lord your God” (Exodus 20:2) – no nation other than my descendants accepted you, and you come to testify against my descendants?’ Immediately, alef stood to one side and did not testify against them. Bet came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants, who are diligent in the five books of the Torah, as you are at the head of the Torah?’ That is what is written: “In the beginning [bereshit] (Bereshit, the first word of the Torah, begins with a bet.) God created” (Genesis 1:1). Immediately, bet stood to one side and did not testify at all. Gimel came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants that they violated the Torah? Is there any nation who fulfills the mitzva of ritual fringes, which you appear at its head?’ That is what is written: “You shall make for yourselves twisted threads [gedilim]” (Deuteronomy 22:12). (Gedilim, which in Hebrew is the first word of this verse, begins with a gimel.) Immediately, gimel stood to one side and did not testify at all. When all the letters saw that Abraham had silenced them, they were ashamed, stood by themselves, and did not testify against Israel. Immediately, Abraham began [speaking] before the Holy One blessed be He and said: ‘Master of the universe, at one hundred years You gave me a son. When he achieved cognition and was a thirty-seven-year-old young man, You said to me: Sacrifice him as a burnt-offering before Me. I became like a cruel person to him and had no mercy on him. Rather, I, myself, bound him. Will You not remember this on my behalf and have mercy on my descendants?’ Isaac began and said: ‘Master of the universe, when my father said to me: “God, Himself, will see to the lamb for a burnt offering, my son” (Genesis 22:8), I did not delay fulfillment of Your words, and I was bound willingly upon the altar and extended my neck under the knife. Will You not remember this on my behalf and have mercy on my descendants?’ Jacob began and said: ‘Master of the universe, did I not remain in Laban’s house for twenty years? When I departed from his house, the wicked Esau encountered me and sought to kill my children, and I endangered my life on their behalf. Now they are delivered into the hand of their enemies like sheep to slaughter after I raised them like chicks and suffered the travails of child raising on their behalf, as most of my days I experienced great suffering for their sake. Will You not now remember this on my behalf to have mercy on my descendants?’ Moses began and said: ‘Master of the universe, was I not a loyal shepherd over Israel for forty years? I ran before them like a horse in the wilderness, yet when the time came for them to enter the land, You decreed against me that my bones would fall in the wilderness. Now that they have been exiled you sent to me to lament them and weep over them.’ This is the parable that people say: From the goodness of my master it is not good for me, and from his evil it is bad for me. At that moment, Moses said to Jeremiah: ‘Go before me so I may go and bring them. I would like to see who is going to restrain them.’ (If I bring them back no one will dare stand in their way.) Jeremiah said: ‘It is impossible to go on the way due to the corpses.’ (I am a priest, and it is prohibited for me to contract impurity imparted by a corpse.) He said to him: ‘Nevertheless.’ Immediately, Moses went and Jeremiah was before him, until they reached the rivers of Babylon. They saw Moses and said to each other: ‘The son of Amram has come from his grave to redeem us from the hand of our adversaries!’ A Divine Voice emerged and said: ‘It is a decree from before Me.’ Immediately, Moses said to them: ‘My children, to return you is impossible, as the decree has already been issued. Rather, the Omnipresent will return you speedily.’ He left them. At that moment, they raised their voice in great weeping until their weeping ascended On High. That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1). When Moses came to the patriarchs of the world, they said to him: ‘What have the enemies done to our descendants?’ He said: ‘Some of them they killed, some of them they tied their hands behind them, some of them were bound in iron chains, some of them were stripped naked, some of them died on the way and their carcasses were left for the bird of the heavens and the animals of the earth, and some of them were cast in the sun hungry and thirsty.’ Immediately, they all began weeping and lamenting: ‘Woe over what has befallen our children! How have you become like orphans without a father; how do you lie in the afternoon and in the summer without garment and without covering; how have you walked on mountains and on gravel with shoes removed and without sandals; how have you carried bundles filled with sand; how have your hands been bound behind you; how have you been unable to swallow even the spittle in your mouths?’ Moses began and said: ‘Cursed sun! Why did you not darken when the enemy entered the Temple?’ The sun responded to him: ‘Moses, loyal shepherd, how could I darken, they did not allow me and did not relent from me, as they took me with sixty rods of fire and said to me: Go and shine your light.’ Again Moses began and said: ‘Woe over your radiance, Temple, how has it gone dark? Woe that its time to be destroyed arrived, the Sanctuary was burned, schoolchildren killed, and their fathers sent to captivity, exile, and the sword.’ Again Moses began and said: ‘O captors, by your lives! You killers, do not kill cruelly and do not implement total annihilation, do not kill a son in the presence of his father, or a daughter in the presence of her mother, for the time will come when the Master of heaven will settle the score with you.’ But the wicked Chaldeans did not do so, but rather, would seat the son on his mother’s lap and say to his father: Rise and slaughter him. The mother would cry and her tears would fall on him, and his father would hang his head. He also said before Him: ‘Master of the universe, You wrote in Your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). But have they not killed many, many children and their mothers, and yet You are silent!’ At that moment, Rachel our matriarch interjected before the Holy One blessed be He and said: ‘Master of the universe, it is revealed before You that Your servant Jacob loved me abundantly and worked for my father seven years for me. When those seven years were completed and the time for my marriage to my husband arrived, my father plotted to exchange me with my sister for my husband. The matter was extremely difficult for me when I became aware of that plot, and I informed my husband and gave him a signal to distinguish between my sister and me so that my father would be unable to exchange me. Afterward, I regretted what I had done and suppressed my desire. I had mercy on my sister, so that she would not be led to humiliation. In the evening they exchanged me with my sister for my husband, and I transmitted to my sister all the signals that I had given to my husband, so that he would think that she is Rachel. Moreover, I entered beneath the bed on which he was lying with my sister. He would speak with her and she would be silent, and I would respond to each and every matter that he said, so that he would not identify my sister’s voice. I performed an act of kindness for her, I was not jealous of her, and I did not lead her to humiliation. If I, who is flesh and blood, was not jealous of my rival, and I did not lead her to humiliation and shame, You who are a living and eternal merciful King, why were You jealous of idol worship that has no substance, and You exiled my descendants, and they were killed by sword, and the enemies did to them as they pleased?’ Immediately, the mercy of the Holy One blessed be He was aroused and He said: ‘For you, Rachel, I will restore Israel to its place.’ That is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping. Rachel is weeping for her children; she refuses to be consoled for her children, as they are not” (Jeremiah 31:14). And it is written: “So said the Lord: Restrain your voice from weeping, and your eyes from tears, as there is reward for your actions.… And there is hope for your future, the utterance of the Lord, and your children will return to their borders” (Jeremiah 31:15–16).
MISHNA: The generation of the flood have no share in the world to come, and are also not judged, as it is said (Gen. 6, 3) Lo yadon ruchi b'adam forever, i.e., no judgment and no spirit. The generation of dispersion (Ib. 11) have also no share in the world to come, as it is said (Ib. 8) And the Lord scattered them abroad. The men of Sodom have also no share in the world to come, as it is said (Ib. ib. 13) For the men of Sodom were wicked, and sinners before the Lord exceedingly, i.e., wicked in this world, and sinners in the world to come. However, they have to appear before judgment. R. Nechemiah says: "Both of the above are not to appear before judgment, as it is said (Ps. 1, 5) Therefore shall the wicked not be able to stand (Fol. 108) in the judgment, and sinners in the congregation of the upright; i.e., therefore shall the wicked not be able to stand in the judgment, refers to the generation of the flood; and sinners in the congregation of the upright, refers to the men of Sodom." The sages, however, said to him: "The passage means that among the congregation of the upright, the latter cannot stand, but they can stand among the congregation of the wicked [hence they face judgment]."
GEMARA: Our Rabbis were taught: The generation of the flood has no share in the world to come, as it is said (Gen. 7, 23) And it swept off every living substance, and they were swept from the earth, i.e., and it swept off every living substance, — in this world; and they were swept from the earth, — in the world to come. So says R. Akiba. R. Juda b. Bathyra said: "They will neither be restored nor judged, as it is said (Gen. 6, 3) Lo yadon ruchi b'adam forever, i.e., no judgment and no spirit'." In another form the above is interpreted, Their spirits shall not return unto their leaders. R. Menachem b. Jose said: "Even at the time the Holy One, praised be He! will return the souls to the corpses, those souls will still be judged hard in the Gehena, as it is said (Is. 33, 11) Ye conceive chaff, ye shall bring forth stubble; your breath is a fire, that shall devour you."
Another matter, “that which is warped [me’uvat] cannot be straightened” – since the waters were corrupted [nitavetu] (They became salted.) during the six days of Creation, they have not yet been repaired. “And that which is lacking cannot be counted” – since the Holy One blessed be He subtracted eleven days from the lunar year relative to the solar year, how many years, cycles, and intercalations [have passed], and [yet the time has not arrived when] the solar year [will be the same as] the lunar [year]. Another matter, “that which is warped [me’uvat] cannot be straightened” – once the actions of the generation of the flood were corrupted [nitavetu], they were not repaired. “And that which is lacking” – since the Holy One blessed be He minimized their years, as it is stated: “His days shall be one hundred and twenty years” (Genesis 6:3), they have not been restored. Another matter, “that which is warped [me’uvat] cannot be straightened” – if a person does not divert [me’avet] himself from Torah [study], he can repair himself. (Even if he sins.) “And that which is lacking cannot be counted” – if a person does not detract from his Torah [study], he can still be counted. (Among the Torah scholars.) Once a person diverts himself from Torah [study], he cannot repair [himself], and once a person detracts from his Torah [study], he cannot be counted. As in the case of Rabbi Yehuda and Rabbi Elazar who studied together, and Rabbi Yehuda married his wife. Rabbi Elazar preceded him by the seven days of the wedding feast, (He arrived at the yeshiva seven days earlier than Rabbi Yehuda, who waited until after the seven days of festivities following his wedding to go to the yeshiva.) and several years passed in which [Rabbi Yehuda] tried to catch up to him [in his studies] but he was unable to catch up to him; that is: “And that which is lacking cannot be counted.” If the time for reciting Shema arrived and he did not read it at its time, in his regard, the verse says: “That which is warped cannot be straightened.” If the time of prayer arrived and he did not pray by then, in his regard it is stated: “And that which is lacking cannot be counted.” We learned that Rabbi Shimon ben Menasya says: What is “that which is warped cannot be straightened”? It is one who engages in relations with a forbidden relative and he begot a mamzer (A mamzer is a child born as a result of certain forbidden relations. It is prohibited for a mamzer and his or her descendants to marry a natural-born Jew who is not also a mamzer.) from her. Say, perhaps, [it is referring] to a thief or a robber; he can repair the situation. (By returning what he stole.) Rabbi Shimon says: Only one who was straight at the outset and was corrupted is called warped. Who is that? It is a Torah scholar who forsakes the Torah. Rabbi Shimon ben Menasya says: If a person steals, he can return the stolen item. If he robbed, he can return the robbed item. It is not in that regard that it is stated: “That which is warped cannot be straightened.” However, one who has relations with a married woman has cast his life from the world, and has forbidden her to her husband. Rabbi Shimon ben Yoḥai says: One does not say: Examine this camel, perhaps it is blemished; examine this pig, perhaps it is blemished. What does one examine? It is the daily offerings. What is that? It is a Torah scholar who forsook the Torah. Yehuda ben Lakish [said] in the name of Rabban Shimon ben Gamliel: In his regard it is stated: “Like a bird straying from its nest, so is a man [who wanders from his place]” (Proverbs 27:8). He further states: The thought of creating one thousand generations entered His mind. How many were obliterated? Nine hundred and seventy-four, and what is the reason [to say this]? “He commanded the matter for one thousand generations” (Psalms 105:8). What is this? It is the Torah. (God had thought to create one thousand generations before the giving of the Torah, but He created only twenty-six.) Rabbi Levi [said] in the name of Rabbi Shmuel bar Naḥman: Nine hundred and eighty [generations were obliterated], and what is the reason [to say this]? “He commanded the matter for one thousand generations” – this is circumcision. (God had thought to create one thousand generations before giving the command regarding circumcision, but He created only twenty.) Rabbi Yaakov bar Aḥa [said] in the name of Rabbi Yoḥanan: A person should never abstain from going to the study hall, as several times this halakha regarding a boat in the Jordan was questioned in Yavne: A boat in the Jordan, why is it ritually impure? No one got up, and no one said anything about it, until Rabbi Ḥanina ben Akavya taught it in his city: A boat in the Jordan, why is it ritually impure? It is because they load it on dry land and lower it into the water. (Since it can be moved on dry land when it is loaded, it is susceptible to ritual impurity (see Shabbat 83b).) They answered him: But the seafarers in Ashkelon submerge it…? (They load and unload the boat in the water; therefore, it should not be susceptible to impurity.) Rabbi Elazar ben Yosei answers: It is different [than other types of boats] because it is partially sunk into the ground. (It is loaded while partially on the ground and then dragged fully into the water. When it arrives at its destination, it is dragged partially onto the ground and then unloaded.) He also taught another matter: The hard branches of a palm tree that one cuts for wood require tying if one wants them for lying or for a tent [on Shabbat]. (One must do this before Shabbat to change the designation of the palm branches from wood that is set aside from use on Shabbat, to wood that is permitted for use on Shabbat.)
(Exodus 15:6) "Your right hand, O L–rd, is grand in power": ("nedari bakeach") Comely (na'eh) are You, and grand (adir [acronym of "nedari"]) in power. For You gave a grace period to the generation of the flood to repent. And they did not repent, as it is written (Genesis 6:3) "My spirit shall not contend (in Me) forever, etc." And You did not decree (destruction upon them) until they had consummated their evil before You.
(Gen. 6:3:) AND THE LORD SAID: MY SPIRIT SHALL NOT BE SHEATHED IN HUMANS FOREVER. Resh Laqish said: The Holy One said: I am not creating another soul for humans. Thus it is stated: MY SPIRIT SHALL NOT BE SHEATHED IN HUMANS FOREVER. R. Johanan said: What is the meaning of SHALL NOT BE SHEATHED? (Cf. Gen. R. 26:6.) When their souls come up to me, I do not restore them to their < sheaths >. Compare what is stated (in I Chron. 21:27): THEN THE LORD COMMANDED THE ANGEL, AND HE PUT HIS SWORD INTO ITS SHEATH. The Holy One said to them: You are doing evil to yourselves in that you are falling (nophelim) from the world. Thus it is stated (in Gen. 6:4): THE NEPHILIM WERE IN THE EARTH…. Why are they named NEPHILIM (rt.: NPL)? (See Gen. R. 26:7.)
(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked? (Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! simply a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how did he sin against his fathers? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham (The “only” is found in the parallel account of Tanh., Deut. 6:4.) lived a hundred and seventy-five years. (The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.”) Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, ] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU. (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED . But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and masters . R. Judah says: When he left his mother's belly, he severed her uterus (Metrin: Gk.: metra; cf. Lat.: matrix.) {i.e., placenta}, with the result that she would not bear . This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY.) Moreover, R. Berekhyah says: You should not say in reference to when he had left . (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB. (See above, Tanh. (Buber), Gen. 12:16.) Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria (Gk.: geometria.) Z (=7) + H (=5) twelve. But masters have said: He was the cause of her bier not going forth publicly . You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say : (Much of this paragraph is in Aramaic.) Cursed be her breasts for suckling this man {i.e., : cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings. (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing mourners. (The blessing informed Jacob that his mother was dead.) The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.
Thy right hand, O Lord (Exod. 15:6). This verse indicates that the Lord’s right hand is stretched out to receive repentant sinners. Though You set a time for the generation of the flood in which to do penance, as it is said: My spirit shall not abide in man forever (Gen. 6:3), You did not decree their destruction until they committed their most evil acts before You. Similarly, You set a time limit in which the men of the Tower of Babel were to repent, yet You did not decree their extinction until they performed their most wicked acts, as it is said: And now nothing will be withholden from them (ibid. 11:6). The expression and now is employed only to signify that they had an opportunity to repent, as is said: And now, Israel, what doth the Lord thy God require of thee? (Deut. 10:12); And now, O Israel, hearken unto the statutes (ibid. 4:1); And yet now hear, O Jacob (Isa. 44:1).
(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked? (PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’” (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus, (Metrin: Gk.: metra; cf. Lat.: matrix.) with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’” (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY.) Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus]. (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].” (See above, Tanh. (Buber), Gen. 12:16.) Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria (Gk.: geometria.) z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic], (Much of this paragraph is in Aramaic.) “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).” (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners. (The blessing informed Jacob that his mother was dead.) The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”
The generation of the flood was obliterated from the world because it transgressed the ordinances. R. Eleazar the son of Pedat said: It is written about them: Twixt morning and evening they are shattered; they perish forever without any regarding it (Job 4:20). Therefore it says: Now these are the ordinances which thou shalt set before them (Exod. 21:1). Another explanation. Because the generation of the flood did not perform the ordinances, it is written about them: My spirit shall not abide in man forever (Gen. 6:3).
Make yourself an ark of acacia-wood (Gen. 6:14). R. Huna said in the name of R. Yosé: The Holy One, blessed be He, forewarned the generation of the flood to repent its misdeeds for one hundred and twenty years. (This number is derived from And therefore shall his days be one hundred and twenty years (Gen. 6:3).) When they refused to repent, He commanded Noah to build an ark of acacia-wood. Then Noah arose, repented his sins, and planted cedar trees. They asked him: “What are these cedars for?” “The Holy One, blessed be He, intends to bring a flood upon the earth, and He has ordered me to build an ark so that I and my family might escape,” he replied. They laughed at him and ridiculed his words. Nevertheless, he tended the trees till they grew large. Once again they asked him: “What are you doing?” He repeated what he had told them previously, but they continued to mock him. After some time, he cut down the trees and sawed them into lumber. Again they inquired: “What are you doing?” He warned them once again as to what would happen, but they still refused to repent. Thereupon the Holy One, blessed be He, brought the flood upon them, as it is said: And they were blotted out from the earth (Gen. 7:23).
Whence do we know about Moses? Because it is said, "And the Lord said, My spirit shall not abide in man for ever in their going astray" (Gen. 6:3). What is the implication (of the expression), "In their going astray"? Retrospectively his name was called Moses. For the life of Moses was one hundred and twenty years, as it is said, "His days shall be an hundred and twenty years" (ibid.).
Nebuchadnezzar reigned for forty-three years, Evil-merodach his son for twenty-three, and Belshazzar his son for three. In the first year of Belshazzar, Daniel had a vision (Daniel 7:1). In the third year of Belshazzar’s reign, a vision appeared to Daniel (Daniel 8:1). In the third year of Belshazzar’s reign, Belshazzar made a great feast (Daniel 5:1). Belshazzar said to bring wine, and in that hour, the fingers of a man’s hand appeared and wrote on the wall (Daniel 5:5-31). The interpretation of the vision was that the kingdom had been weighed and found wanting. In that night, Belshazzar was killed, and Darius the Mede received the kingdom, having ruled for sixty-two years (Daniel 6:1).
It is said in that chapter that at the beginning of your supplications, the word went forth (Daniel 9:23), seventy sevens were determined (Daniel 9:24), and you will understand and discern the seventy sevens (Daniel 9:25), these were done in exile and returned, and sixty-two sevens (Daniel 9:26), these were done in the land. And one week, part done in the land, and part outside the land. After the sixty-two sevens, the anointed one will be cut off, and the covenant will be strengthened for many (Daniel 9:27). Rabbi Yose says that the seventy sevens refer to the time from the destruction of the First Temple to the destruction of the Second Temple, seventy years for its destruction and four hundred and twenty years for its rebuilding. What does it mean by seventy sevens? It means that a decree was issued before the seventy years, as it is said, "His days will be one hundred and twenty years" (Genesis 6:3). And it is said, "In the six hundredth year of Noah’s life" (Genesis 7:11). This indicates that a decree was issued before the one hundred and twenty years. As it is said, "In sixty-five years Ephraim will be broken off from being a people" (Isaiah 7:8). This was the year four for Ahaz. It is possible to interpret this differently, but a decree was issued from the time of Amos, two years before the earthquake, as it is said, "Thus says Amos: 'By the sword Jeroboam will die and Israel will be exiled from its land'" (Amos 1:1).
The Flood was all of twelve months, (R. Eliyahu from Vilna explains that according to Seder Olam a year about which no details are given is a simple, regular year of 354 days following the standard Jewish calendar. Meir Ayin notes that this statement is found in Eduyot 2:10.) as it is written: "In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened." (Genesis 7:11). (R. Eliyahu from Vilna interprets Seder Olam to mean that the year of the Flood is counted as full year.) And its generation will have no part in the World to Come, and will not be judged, (This is a Mishna in Sanhedrin 10:3. Rashi (Sanhedrin 108b) explains that the water of the Flood was boiling hot and that the generation of the Flood was judged and punished in that boiling water. Meir Ayin notes that the statement about the generation of the Flood is found in Sanhedrin 108a.) as it is written "My spirit shall not always strive with man" (Genesis 6:3). R. Yehoshua says: "In the second month, on the seventeenth day of the month" (Genesis 7:11), this is [the 17th of] Iyyar, which is the second [month] after Nissan in which the world was created, (R. Jacob Emdin notes that according to R. Yehoshua, Creation started on the first of Nissan, the day of the vernal equinox.) and in it Kimah [the Pleiades] sets. And because they changed their deeds before the Omnipresent, He changed the order of Creation for them. (The Babylonian Talmud (Rosh Hashana 11b) reports a discussion of the dates given here between R. Yehoshua and R. Eliezer. According to R. Yehoshua, the world was created in Nissan and the Flood started in Iyyar, while according to R. Eliezer, the world was created in Tishri and the Flood started in Marcheshvan. The Talmud relates that the sages accept the opinion of R. Eliezer regarding the Flood but that of R. Yehoshua for the determination of seasons, as in our text. R. Eliyahu from Vilna explains that R. Yehoshua is of the opinion that the term Kimah in the Bible refers to the constellation Taurus, and that usually the sun is in that constellation in the month of Iyyar. Because of the sins of the generation of the Flood, the sun stayed in Aries, the constellation of the preceding month of Nissan, and in this way the usual order of the world was "perverted." R. Jacob Emdin explains that by the term Kimah, R. Yehoshua means the last three stars of the constellation Aries, that in his opinion represent cosmic cold. The punishment of the generation of the Flood was that God took away two stars from that constellation so that cosmic heat would prevail. Guggenheimer explains that the opinion that the sun already was shining on the first day of Creation is specific to the older Babylonian school of calendar computation and not followed in our current calendar. He explains the details of that older computation which places the beginning of the year and the beginning of Creation on Sunday, Nissan 1, 5 hours and 204 parts after mean midnight, according to the computation of R. Abraham bar Hiyya of Barcelona, the most important early source for Jewish calendar computation. According to that computation, the time from one appearance of the New Moon to the next is 29d 12h 793p, of which in the main computation the full 29 days are disregarded. This gives a difference of 1d 12h 793p between the molad of one month and the next. The Babylonian Talmud, Rosh Hashana 11b, simply notes that the "sages of the Nations" count everything like R. Yehoshua. Guggenheimer notes that by this term the Talmud refers to gentile astronomers who follow the Seleucid tradition of starting the year at the beginning of spring, which coincides approximately with the beginning of the reign of the Babylonian king Nabonassar, from whom we have systematic astronomical records. Meir Ayin notes that this statement is found in Rosh Hashana 11b and simply lists the verses quoted by R. Eliyahu from Vilna. ) R. Eliezer says: "In the second month, on the seventeenth day of the month," this is Marcheshvan, the second [month] after Tishri in which the world was created, (R. Jacob Emdin notes that this is the opinion of all Yerushalmi sources (Rosh Hashanah 56b, Taanit 64a, Genesis rabba 33(10)). Guggenheimer notes that since the passage about the date of the Flood is not part of the halakhic portion of Seder Olam, it is not quoted in the Jerusalem Talmud. ) and in it Kimah [Pleiades] rises, (The Pleiades are visible only in winter. R. Eliyahu from Vilna explains that the implication is that the beginning of summer started a full year of winter. R. Jacob Emdin explains that according to R. Eliezer, the term Kimah here refers to the last three stars of Aries. The punishment of the generation of the Flood was that God let the Pleiades rise during daytime so that it became impossible to determine the time of year from the stars. Guggenheimer explains that in the Babylonian Talmud, Berakhot 58b, the Pleiades represent cosmic frost, which battles Orion's cosmic heat. He notes that according to the Babylonian Talmud, the "windows of heaven" that were opened at the time of the Flood were opened by pulling two stars from the Pleiades, the beginning of a full year of winter.) and that was the time for rain. (Rain in Israel falls only in winter. R. Jacob Emdin notes that according to all authorities, the 17th of Marcheshvan was the day on which the Pleiades disappeared from view.) The Sages [accept the opinion of] R. Eliezer regarding the Flood and [the opinion of] R. Yehoshua for the determination of seasons. "And the rain was upon the earth forty days and forty nights" (Genesis 7:12). Until when [did it rain]? Forty days and forty nights until the 27th of Kislev. (Meir Ayin notes that the statement "until the 27th of Kislev" is according to R. Eliezer.) "And the waters prevailed upon the earth an hundred and fifty days" (Genesis 7:24). Until when [did the waters prevail]? Until the first of Sivan, (The first of Sivan is 150 days after the 27th of Kislev. Meir Ayin simply lists the verse and adds that the waters prevailed from the 27th of Kislev until the 1st of Sivan, and that from the first of Sivan the waters started to recede.) and the waters were standing still and silent, and the wicked were judged in them, each one according to his deeds. (Meir Ayin notes that according to the Yalqut, this period was from the 27th of Kislev until the first of Sivan.) "And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated." "And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen." (Genesis 8:3,5) (Meir Ayin adds that the tops of the mountains were seen on the 1st of Av, the tenth month counting from the beginning of the rainy season.) The water was higher than the land by fifteen cubits, and it was gone in sixty days, a cubit every four days, a handbreath and a half every day. (It follows that on the 1st of Av, the water level was 15 cubits above ground. Meir Ayin notes that in some manuscripts the text has here "from the earth" but that the correct reading is "from the mountains." He explains that the waters were 15 cubits higher than the highest mountains. Meir Ayin also notes that the text has "from the land" instead of "from the mountains" but that the correct reading is "from the mountains." He adds that this is explicitly stated in the Yalqut.) "And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat" (Genesis 8:4). (Meir Ayin simply lists the verse.) This is Sivan. And when you start to count after the rain stopped falling, it turns out that it [the ark] rested after sixteen days. So how high was it [the ark's bottom] from the land? Four cubits! (The ark landed on the mountains of Ararat after 16 days, when the water level went down by 4 cubits. R. Jacob Emdin notes that this follows Rashi's commentary on Genesis 8:4. ) And how much was its draught? Eleven cubits. (The implication is that the total height of the mountains of Ararat was 15 cubits. R. Jacob Emdin notes that Rashi explains that the water level at the time the ark landed was still 11 cubits higher than the land. ) "And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made" (Genesis 8:6). After the time that the waters began to recede, (R. Eliyahu from Vilna notes that the forty days are counted not from the time the mountain tops became visible, but from the day the waters started to recede. Meir Ayin notes that this is explicitly stated in Rashi's commentary.) in the tenth of Tammuz. "And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth" (Genesis 8:7). He waited seven days "and he sent forth a dove from him, to see if the waters were abated from off the face of the ground; But the dove found no rest for the sole of her foot, and she returned unto him into the ark" (Genesis 8:8-9). He waited another seven days "and again he sent forth the dove out of the ark; And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth" (Genesis 8:10-11). (Meir Ayin notes that the reason for mentioning that "the dove found no rest for the sole of her foot" is to explain how it was possible for her to find an olive branch after another seven days. ) He waited another seven days "And he sent forth the dove; which returned not again unto him any more" (Genesis 8:12), she went and settled upon the mountain tops. "In the tenth month, on the first day of the month, were the tops of the mountains seen" (Genesis 8:5), this is Av, when you start counting from [the time] that the rain began falling. From the first of Av until the first of Tishri, the waters were absorbed. "And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth" (Genesis 8:13). (Meir Ayin notes that the expression "the first day of the month" in this verse is taken to mean that the entire month was counted even if only one day of that month had passed.) Part of a month is like the entire month [for calendar computations]. We learn [from here] that when one day of the month enters, one counts a full month, and one day [of a new year] enters the year, one counts a full year, because part of the month is like the entire month, and part of the year is like the entire year. (R. Eliyahu from Vilna notes that the Babylonian Talmud (Rosh Hashana 10a-11a) contains a discussion of the statement presented here between R. Meir and R. Eliezer ben Shamua. According to R. Meir, a year is counted full if only one day of that year has passed; according to R. Eliezer, at least 30 days have to pass. Seder Olam's formulation here is ambiguous in order to avoid deciding between the two opinions. Meir Ayin notes that the computation here is based on the Babylonian tradition as reported by R. Abraham bar Hiyya of Barcelona, who places the new moon of Creation on the 4th day of Creation. ) "And the earth was dried". The waters that came from above were dispersed by the wind, and the waters that rose from below were absorbed in their places, but the earth was still damp, and of the consistency of paste. They waited, and did not sow until the rains came down because the water of the Flood was a sign of curse and there is in the curse no blessing. "And in the second month, on the seven and twentieth day of the month" (Genesis 8:14), this is Marcheshvan, (R. Jacob Emdin notes that the reason that the calendar year of the Flood is a solar year, and not a lunar year like the 12 months of punishment in Gehinnom, seems to be that according to Genesis Rabbah 41:11, "The luminaries did not function in their usual manner during the time of the Flood." Therefore, it was a purely solar event.) "was the earth dried". That makes a total of twelve full months, and another eleven days. What is the nature of these [days]? It teaches us that the solar year is eleven days longer than the lunar year. (Meir Ayin simply notes that this is explained in Genesis Rabbah 53:17. ) R. Elazar said: Is it not from [the time of] the Creation of the world that the solar year is eleven days longer than the lunar year, since they were created full on the fifteenth [of Nissan]? (R. Eliyahu from Vilna explains that since the sun started to shine at the beginning of the night of the Fourth Day of Creation, there are exactly one and a quarter days difference between the equinox of one year and that of the next. Hence, if Creation started on a Sunday, the moon was full on the 15th of Nissan, and the 11th of Nissan was a Wednesday. The mean new moon of one month and that of the next are 29d 12h 793p apart, of which for the computation of the calendar the 29 full days are disregarded. So there is a difference of 1d 12h 793p = 1d 12h 44m 3 1/3s between the molad of one month and that of the next. Meir Ayin notes that according to the Babylonian calendar tradition, the time of the molad is computed from the new moon that happened in the night of the Fourth Day of Creation at 9 hours and 742 parts. In Jewish calendar computation, the mean hour is divided into 1080 parts. According to R. Eliyahu from Vilna, the sages of Seder Olam answer R. Elazar by noting that the same relative position of sun and moon can be achieved also in an intercalary cycle of two simple and one intercalary year which may just contain 1095 days. Guggenheimer explains that R. Eliezer identifies the light created on the first day of Creation with that of the sun, while according to our current calendar, the moon already was hanging in the sky as a full moon at the time of its creation. Hence, both moon and sun would reach the same position on Iyyar 1 of the year 2. R. Jacob Emdin notes that all of Creation was completed on the 15th of Nissan and that according to the biblical text, there was no deficiency in the luminaries at that time. Hence, the moon already was full on the first day of Creation and would therefore return to its full position after 29 1/2 days, corresponding to a difference of 11 days to the solar year. ) Subtract from here four [days], you arrive at eleven. They said to him: But after the first intercalation, the moon caught up with the sun. (The sages refer to the fact that after the first intercalation of a month, the moon again is in conjunction with the sun. Meir Ayin explains that from Creation on, it is impossible to compute from the molad, since after the first intercalary cycle of two simple and one intercalary year, the moon again is in conjunction with the sun. ) He said to them: It is always periodic, and returns. Rabban Shimon ben Gamliel says: He who wants to determine the sign of the solar year that it is eleven days longer than the lunar year, should make a mark at the summer solstice, and in the year following, it [the sun] will not get there until after eleven days. And so you know that the days of the sun are eleven days longer than the days of the moon.
Variantly: "and you will go lost quickly": I will exile you immediately and give you no grace period. And if you ask: But the men of the generation of the flood had a grace period of a hundred and twenty years (viz. Bereshith 6:3), the generation of the men of the flood had no one from whom to learn — you have someone from whom to learn!
The members of the generation of the flood have no share in the World-to-Come and will not stand in judgment at the end of days, as it is stated: “My soul shall not abide [yadon] in man forever” (Genesis 6:3); neither will they stand in judgment [din] nor shall their souls be restored to them. The members of the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” (Genesis 11:8), and it is written: “And from there did the Lord scatter them upon the face of all the earth” (Genesis 11:9). “And the Lord scattered them” indicates in this world; “and from there did the Lord scatter them” indicates for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come. But they will stand in judgment and they will be sentenced to eternal contempt. Rabbi Neḥemya says: Both these, the people of Sodom, and those, the members of the generation of the flood, will not stand in judgment, as it is stated: “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5). “Therefore the wicked shall not stand in judgment”; this is referring to the generation of the flood, about whom it is written: “The wickedness of man was great upon the earth” (Genesis 6:5). “Nor sinners in the congregation of the righteous”; these are the people of Sodom, about whom it is written: “And the men of Sodom were wicked and sinners” (Genesis 13:13). The Sages said to Rabbi Neḥemya: They will not stand in judgment for resurrection in the congregation of the righteous, but they will stand in judgment in the congregation of the wicked. The spies who spread an evil report of their visit to Canaan have no share in the World-to-Come, as it is stated: “And those men who spread the evil report about the land died by plague before the Lord” (Numbers 14:37). “And…died” indicates in this world; “by plague” indicates for the World-to-Come. The members of the generation of the wilderness have no share in the World-to-Come and will not stand in judgment, as it is stated: “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:35). “They shall be consumed” indicates in this world; “and there they shall die” indicates for the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: The members of the generation of the wilderness were essentially righteous, and about them the verse says: “Gather My pious together to Me, those that have entered into My covenant by offering” (Psalms 50:5). It is they who entered into the covenant with God and they will certainly be rewarded in the future. The assembly of Korah is not destined to arise for resurrection, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: About them the verse says: “The Lord kills and makes alive; He lowers to the grave, and raises” (I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come. The ten tribes are not destined to return to Eretz Yisrael, even during the messianic era, as it is stated: “And He cast them into another land, as it is this day” (Deuteronomy 29:27). Just as the day passes never to return, so too, the ten tribes go into exile and do not return; this is the statement of Rabbi Akiva. Rabbi Eliezer says: “As it is this day,” meaning just as the day darkens and then the sky brightens the next day, with regard to the ten tribes as well, although it is dark for them now, so it is destined to brighten for them.
כהן-לוים-ישראלים, in descending order, are similar to נשמה-רוח-נפש. The Torah describes "Adam" on three levels, Genesis 2,7, ויהי אדם לנפש חיה. In Genesis 6,3, we find רוח האדם. Finally, in Genesis 2,7, we find him also as נשמת האדם. Kabbalists have described this parallel relationship and have claimed that this is the source for our reciting one hundred benedictions daily. The Israelite, who represents the נפש level, gives ten percent of his harvest to the Levite, who represents the רוח level. The Levite in turn, gives ten percent of what he has received to the Priest, who represents the נשמה level. This means the Priest is entitled to the "number" one (one out of a hundred). The author of Shaarey Orah as well as the author of Tolaat Yaakov have elaborated on the significance of these various numbers in the alphabet. We find the whole Jewish people referred to as נפש (singular), when Jacob and his family moved to Egypt (Genesis 46,27).
This is the real meaning of "Noach found favor in the eyes of G–d, whereas G–d did not find." He stood out in his generation, since his generation did not respond to the exhortations, whereas Noach responded to G–d's "grace," i.e. וחנותי את אשר אחון. He had never become corrupt, nor was he put off by the failure of his fellow-men to heed him. Noach's contemporaries were ערלי לב, had uncircumcised hearts. When they did not respond to calls from above either, they demonstrated that they were also ערלי בשר, remained uncircumcised in their flesh and continued in their perversions. This is why both their bodies and their souls perished. This means that at the time of the resurrection their individual "files" will not be re-opened to determine if some of them qualify for another round of life on earth. Rabbi Aba in the Zohar, (Sullam edition page 75) comments as follows on Genesis 7,23: וימח את כל היקום … וימחו מן הארץ, "The words כל היקום אשר על פני האדמה, include all rulers past and present of the Gentile nations. Before G–d metes out retribution to the ordinary individual, He deals with those whose obligation it is to teach their subjects to be G–d-fearing, and who have failed to discharge their duties.
There is an enigmatic statement in the Talmud Chullin 139 which reads: משה מן התורה מנין? Whence do we have evidence in the Torah that Moses existed? The Talmud answers that this is proven from Genesis 6,3 where the Torah refers to G–d's spirit not being able to predominate in man while the latter is flesh, i.e. בשגם בשר. The numerical value of the word בשגם is 345, the same as the numerical value of the name משה. [The Talmud's query must be understood as "where is Moses' name alluded to already in the story leading up to the deluge?" Ed.]
When the Talmud asked how we know from the Torah that there would be a Moses, a Haman, a Mordechai and an Esther, these are not idle questions. From the answer the Talmud gives it is evident that there must be a deeper reason for such enquiries. In the case of Moses, the Talmud cites Genesis 6,3 בשגם הוא בשר, that G–d indicated that He made an allowance for the spiritual inadequacies of man inasmuch as part of man is physical. The letters in the word בשגם have a numerical value of 345, the same as the numerical value of the name משה. The Torah alludes to an eventual Haman with the words המן העץ in Genesis 3,11. The letters of Haman are the same as the word Ha-min. When answering the question where Esther is alluded to in the Torah, the Talmud cites ואנכי הסתר אסתיר את פני, "I will keep My face hidden" (Deut 31,18). We have an allusion to Mordechai in the Torah, as we mentioned earlier, based on Exodus 30,23 ואתה קח לך בשמים ראש מר דרור, "And you, take yourself choice spices Mor deror." The translation of this spice in Aramaic is מירא דכיא.
The generation of the flood has no portion in the world to come, nor will they stand at the [last] judgment, as it says, “[And the Lord said,] my spirit will not always enter into judgment with man” (Genesis 6:3), [meaning] there will be neither judgment nor [my] spirit for them. Due to the extreme severity of their crimes the generation of the flood not only has no portion in the world to come, but they also will not have the opportunity to stand in judgement at the time of the resurrection. This mishnah discusses in several points a certain type of future judgement, which is somewhat separate from a person’s portion in the world to come. It is difficult to ascertain with any sense of certainty to what the mishnah is exactly referring.
We learn two main principles from his words. First, there are two approaches to performing the commandments for the sake of Heaven, where expressing love of God. One approach (The second principle is written several pages later.) is to serve God for His honor, may He be blessed, without any expectation of reward – yet he does not lose the sense of his own physical being, “because he is created of flesh” and composed of human nature. (See Gen. 6:3: “My spirit shall not abide in man forever, bi-shegam, since he is also flesh.”) This is a path of holiness, and fortunate is the one who merits in [achieving] this. Pertaining to this approach the first chapter (I found this in Chapter 2, Mishnah 17.) of Avos teaches, “R. Yosi says… ‘Let all your deeds be for the sake of Heaven.’” Avos de-Rabbi Nassan (Chapter 6, os 3.) explains this Mishnah to mean “for the sake of the Torah,” i.e., he [performs the mitzvos] because the Torah directs him to do so. Even so, he does not lose the nature of man, and he does not merit to be glued in his thoughts to the Holy One, blessed be He due to the barrier created by his human nature.
The land shall have a Shabbat of complete rest (shabbaton), a Shabbat of the Lord: The expression, "Shabbat," is only [otherwise] found with the Shabbat of creation (the seventh day of each week) and on Yom Kippur (as with all of the [other] holidays, it stated, "shabbaton"). And even on Yom Kippur, it stated, "it shall be a Shabbat of shabbaton for you." But the expression, "a Shabbat to the Lord," is only found with Shabbat and with the sabbatical year. For they are testimony that God rested on the seventh [day] and made known the creation of the world. As after the commandment of Shabbat was commanded 'in order that your ox and your donkey and all that you have may rest,' it was fitting that the land also rest and not grow its fruits on the Shabbat day. However, 'the world follows its way' and nature exerts itself and works in its fashion. And so He chose the sabbatical year of the land once in seven years to make up the resting of Shabbat of the six [other] years through them. And it is for this reason that the command of Shabbat was placed adjacent to the prohibition of the sabbatical year in Parshat Mishpatim. As the sabbatical year comes to make up the resting of the Shabbat days. And this [is the meaning of] that which is written, "Six years you may sow your field... But in the seventh year the land shall have a sabbath of complete rest." It means to say after six consecutive years that you plant and you gather and the land does not rest on Shabbat; hence on the seventh year, [it shall be] "a Shabbat of complete rest," to make up the Shabbat days of the six years. Then it explains, "Shabbat of the Lord" - precisely. That is the Shabbat of creation upon which He rested and was refreshed. And it is about this that it stated in the rebuke (Leviticus 26:34), "all the days of desolation, it shall rest what it did not rest on your Shabbats" - meaning to say on the Shabbat [days] of the six years. And it is well-known that the word, day, rests upon one rotation of the sun [over twenty-four hours] from east to west. And it is well known that the movements [around] the sun itself (as opposed to the earth's rotation just described with regards to the day) from west to east is one rotation each year. And, if so, there are two types of days (since a day represents a complete rotation): a day of the daily rotation and a day of the yearly rotation. (As the term, days, also appears about the year - "[a year of] days shall be its redemption" (Leviticus 25:29). As a year also completes the rotation of the planet; so [years] are called, "the days of the Earth," as it is written (Genesis 8:22), "Still all the days of the Earth." For the days of man are counted by the rotation of the planet from east to west, whereas the days of the Earth are counted by the rotation of the paths of the sun in its sphere from west to east. And behold the days of man are gathered into a year when the yearly rotation is finished in 365 days. But the days of the Earth are counted by a year of fifty years, which is called, "forever (olam)," as it is written (Exodus 21:6), "and he is to serve him forever." And because of this, fields return to their owners and 'you shall grant a redemption to the world' [on the fiftieth year]. And there is a hint to this in that which it wrote (Leviticus 25:10), "That fiftieth year shall be a jubilee for you," meaning to say the fiftieth year, in general, shall be considered a year for the years of the Earth. And the days of man before the flood were 120 years, as it is written (Genesis 6:3), "let their days be then a hundred and twenty years." And likewise were the days of the Earth, as the Sages, may their memory be blessed, said (Sanhedrin 97a), "The world will be for six thousand years, and will be in ruins for one." There are 120 jubilees in 6,000 years, and then there will be the 'sabbatical year," hinted to in the Shabbat of the creation with the days of the Holy One, blessed be He. As they said, "The day of the Holy One, blessed be He, is 1,000 years." And that [is the meaning of] that which they said, "Just like it is said about the Shabbat of creation, etc."; and see Ramban. And that which they said, "'Your field' - all of your work, etc.," - it has already been explained (Paragraph 3) that it is an asmakhta (loosely connected teaching).
There may be another allusion here. People who are absorbed in listening to words of Torah and absorbing them are described as שמים, heaven; this is similar to Psalms 82,6: אני אמרתי אלוקים אתם ובני עליון כלכם, "I had said that you are divine beings, sons of the Most High, all of you." We have pointed out in connection with Genesis 6,3 (page 87) that the deeds of the righteous are able to transform mere earthly matter and give it a divine form, whereas the wicked, alas, accomplish the reverse by their evil deeds.
הרק אך במשה, “was it only to Moses?” Miriam meant that if Moses separated from his wife because of G’d communicating with him, there was no such law pertaining to prophets. The word הרק אך are a double negative, each word meaning a diminution of something. The expression Miriam used was meant sarcastically, just as when the Israelites had said to Moses in Exodus 14,11: “are there not enough graves in Egypt that you had to take us to the desert to die?” The word במשה must be understood as parallel to גם בנו “also with us” (Miriam and Aaron). The preposition ב instead of אל or something similar is in order, seeing that the prophet views himself as G’d’s vessel. The word במשה may therefore more accurately be translated as “within Moses,” and the words גם בנו as “within us.” One of the clearest examples of such a construction is found in Genesis 6,3 לא ידון רוחי באדם לעולם, “My spirit will not rule within man forever.” In that verse G’d made it plain that man’s body is to be perceived as a vessel for his spirituality. The word ידון is related also to the word נדנה which occurs in Daniel 7,15 where it means “sheath.” The body is the sheath of the spirit.
כי שת לי אלוקים זרע אחר תחת הבל, “for G’d has provided me with another seed to take the place of Hevel.” She said to Adam: “Look! Another seed in replacement of Hevel.” Chavah meant that if Hevel had not been slain, Sheth would not now have been born. This is the true meaning of the words תחת הבל, “a substitute for Hevel.” The Torah was careful not to say נפש תחת נפש, i.e. “another soul in replacement of the soul of Hevel.” Had the Torah written words to that effect, Sheth would not have been a true replacement of Hevel. You are aware already that all matters connected with the מעשה בראשית, the report of the creation, are in the realm of special “wisdoms.” This is why the Kabbalists saw themselves forced to look for all these allusions that we have mentioned thus far. Especially did they see allusions concerning משה רבנו, our great leader Moses, when they interpreted the word בשגם as a reference to Moses seeing that the numerical value of the letters in that word (345) is equal to the numerical value of the letters in the name משה. Moreover, the life span of 120 years accorded to man prior to the deluge which was introduced by the word בשגם (Genesis 6,3) is viewed as a reference to the life span of Moses. The word משה itself comprises all three, i.e. שת, הבל, משה (by re-arranging the letters) The fact that this “seed” is attributed by Chavah to G’d (instead of to Adam), was due to the fact that Sheth resembled Hevel extraordinarily. In fact the whole description of his birth indicates that he did not only appear to be a duplicate of Hevel but a duplicate of Adam himself who had been created in the image of G’d. For all these reasons Chavah credited G’d directly with giving her this third son. When she said: “whom Kayin had slain,” she meant that but for this murder she would not have merited to bear Sheth.
ויתן עליו את הכתונת ויחגור אותו באבנט וגו, “He placed the tunic upon him and girdled him with the sash, etc.” The sequence in which the High Priest donned his priestly garments was as follows: the tunic, the girdle, the robe, the ephod, the breastplate, the turban, the Tzitz (golden headband worn on forehead). These are a total of seven in which Moses clothed Aaron. Together with the trousers which each Priest put on himself this makes eight garments worn by the High Priest when he performed the service. The order in which the seven garments were put on corresponded to the seven layers of heaven (שבעה רקיעים). The trousers which covered the Priest’s private parts corresponded to the lowest region in heaven in which the moon covers the “tent” comprising the lower world, the one described as בשגם הוא בשר, (Genesis 6,3) “while they are of flesh.” The tunic corresponded to the heaven which contained the planet כוכב, Mercury. The girdle corresponded to the heaven containing the planet נוגה, Venus. The robe corresponded to the heaven containing the planet חמה, Sun, whereas the ephod corresponded to the heaven containing the planet מאדים, Mars. The breastplate corresponded to the heaven containing the planet צדק, Jupiter. The name was an allusion to the Urim Vetumim worn inside the breastplate which helped the High Priest to establish צדק, righteousness, by consulting with G’d when he needed answers. The turban corresponded to the celestial region containing the planet שבתאי, Saturn. Seeing that Saturn is in the highest celestial region it was appropriate that the garment worn on top of the High Priest’s head should be a symbol of it. We have a verse in Job 22,12 describing Saturn as the highest planet. [I have mentioned on previous occasions that all these data and the authors of those periods finding it necessary to establish these co-relationships, are based on outdated astronomical data. Ed.]. The ציץ, which was inscribed with the words 'קודש לה, ‘holy for the Lord,” corresponded to G’d’s throne of glory which is above the seven celestial regions paraphrased by the words שבעה רקיעים, “seven layers of heaven.” The author also sees some allusion to the seven lower emanations in the seven garments listed here as worn by the High Priest. [These allusions are rather obscure. Ed.]
מהרה [AND YE SHALL PERISH] QUICKLY — I will give you no respite. But if you ask: Was not respite given to the generation of the flood, as it is said, (Genesis 6:3) “His days shall be (i.e. a respite shall be given him for) one hundred and twenty years”? Then I reply: The generation of flood had no one from whom to learn, but you have someone from whom to learn (Sifrei Devarim 43:31).
'ויאמר אדני אם נא וגו AND HE SAID, MY LORD, IF NOW etc. — He addressed himself to the Chief of them; calling them all “lords”, (אדני may mean “my lords”), whilst to their Chief he said “Do not I pray thee pass away”, for he knew that if he would not pass by, his companions would certainly remain with him. In this explanation the word אדני has a “profane” sense (does not refer to God, being merely a term of address, “Sirs”) . Another explanation is that the word is “holy” (referring to God): he asked God to wait for him whilst he ran and invited the travellers. For although this is written after the words “and he ran to meet them”, yet the conversation took place beforehand. It, indeed, is the way of the Scriptures to speak in this manner as I have explained in my comment on “My spirit shall not strive” (Genesis 6:3) which is written after the passage. “And Noah begot” (Genesis 5:32) whereas it is impossible to say otherwise than that the decree of a respite of 120 years made in reference to this verse “My spirit shall not strive etc.” was twenty years before the birth of Noah’s sons.) Both these explanations of אדני are to be found in Genesis Rabbah 48:10 (see also Shevuot 35b).
and a man of contention a man of quarrel, Cf. (Gen. 6:3) “Let My spirit not contend (יָדוֹן).”
For what does He care about his house after him since the number of his months has been cut off For what does he care (saklirir in Old French) or desire in his house after his death, to worry in his lifetime about the retribution destined to befall them, since the number of his months has been cut off and they will end before the evil that the Omnipresent promised them, viz. (Gen. 6:3) “therefore his days shall be 120 years.” This is what I said to you (verse 5), “Turn to me and be silent.”
מזרק אחד כסף — The numerical value of these words is 520, being an allusion to Noah who begot children at the age of 500 and also an allusion to the twenty years before his offspring were born when the decree regarding the flood was made (thus together 520 years) — just as I have set forth in my comment upon the verse (Genesis 6:3): “yet his days shall be 120 years”. — It is for this reason that it is here said, מזרק אחד כסף and it is not said, מזרק כסף אחד, the number being placed at the end of the phrase, as it is said of the charger (קערת כסף אחת), — to indicate that the letters of the word אחד, too, should be taken into account in this reckoning (Numbers Rabbah 14:12).
But you may ask, was not an extension granted, etc. You might ask: Was not an extension granted also to the Jewish People after they sinned? The answer is that Rashi is saying: As soon as the Jewish People’s measure of sin is full, He would immediately punish them. However, regarding the generation of the Flood, even though their measure was full, Hashem granted them a further extension. As it is written (Bereishis 6:3), “Adonoy said, ‘I will not judge… His days shall be a hundred and twenty years.” And Rashi comments [there], “Until 120 years I will extend my anger [i.e. be patient] with them, etc.”
The Queen was amused and looked quizzically at Prince Philip. Neither of them had heard the expression before. Later the Prince asked what it meant, and we explained. A hundred and twenty is stated as the outer limit of a normal human lifetime in Genesis 6:3. The number is especially associated with Moses, about whom the Torah says, “Moses was 120 years old when he died, yet his eyes were undimmed and his strength undiminished” (Deut. 34:7). Together with Abraham, a man of very different personality and circumstance, Moses is a model of how to age well. With the growth of human longevity, this has become a significant and challenging issue for many of us. How do you grow old yet stay young?
“My spirit shall not abide in man forever, since he too is flesh” [6:3]. The Holy One said: I have created man with a soul, just like the angels. However, now I have seen that they are flesh and blood like the animals, and the soul does not help. Therefore, he will not be like the angels and he must die like an animal. However, I will let him live somewhat longer, a hundred and twenty years, if they will repent. However, if they will be evil then I will bring the Flood over them. (Bahya, Genesis, 6:3.)
He then has ever the divine spirit at his side, taking the lead in every journey of righteousness, but from those others, as I have said, it quickly separates itself, from these to whose span of life he has also set a term of a hundred and twenty years, for he says “their days shall be a hundred and twenty years” (Gen. 6:3).
[19] Among such as these then it is impossible that the spirit of God should dwell and make for ever its habitation, as also the Lawgiver himself shows clearly. For (so it runs) “the Lord God said, My spirit shall not abide for ever among men, because they are flesh” (Gen. 6:3).
What is the meaning of the expression, "My spirit shall not always strive with man, because he is but flesh?" (Genesis 6:3).
What is the meaning of the expression, "My spirit shall not always strive with man, because he is but flesh?" (Genesis 6:3). An oracle is here promulgated as if it were a law; for the divine spirit is not a motion of the air, but intellect and wisdom; just as it also flows over the man who with great skill constructed the tabernacle of the Lord, namely upon Bezaleel, when the scripture says, "And he filled him with the divine spirit of wisdom and understanding." Therefore that spirit comes upon men, but does not abide or persevere in them; and the Lord himself adds the reason, when he says, "Because they are flesh." For the disposition of the flesh is inconsistent with wisdom, inasmuch as it makes a bond of alliance with desire; on which account it is evident that nothing important can be in the way of incorporeal and light souls, or can be any hindrance to their discerning and comprehending the condition of nature, because a pure disposition is acquired together with constancy.
Why it is said that the days of man shall be a hundred and twenty years? (Genesis 6:4).
There were ten generations from Adam until Noah. And why was it necessary to bring all those people into the world? This teaches you that even as all those generations continued to anger the Holy Blessed One, He did not bring the flood upon them because of the righteous and saintly among them. And some say that as long as Methuselah was alive, the flood did not come upon the world; and even when Methuselah died, it was still held off for another seven days, as it says (Genesis 7:10), “And it was seven days, [and the waters of the flood were on the earth].” What was happening during those seven days? These were the [seven] days of mourning for that righteous man, who had prevented the punishment. That is why it says, “And it was seven days.” Another interpretation of, “And it was seven days”: This teaches that the Holy Blessed One fixed a specific time, after 120 years, hoping that they might repent. But they did not, and so it says, “And it was seven days” [i.e., the final seven days of the countdown]. Another interpretation of, “And it was seven days”: This teaches that the Holy Blessed One changed the order of the world [which was created in seven days] for them, and had the sun rise from the west and set in the east, hoping that maybe they would understand and become afraid and repent. But they did not, and so it says, “And it was seven days.” Another interpretation: This teaches that the Holy Blessed One set a table for them, and gave them a taste of the World to Come, so that they would gather together and say to one another, “Oy, for we have lost all this goodness, and we have caused the destruction of our descendants (from the earth), as it says (Genesis 6:12), “And God saw the earth, and it had been destroyed.”
Rabbi Elazar ben Parta would say about the verse (Genesis 6:3), “My spirit shall not judge human beings forever,” that the Holy Blessed one said: I will not judge them until I double their reward, as it says (Job 21:13), “They spend their days well (and their years pleasantly), and they calmly go down into Sheol.” Rabbi Yosei HaGalili would say: See, it says, “My spirit shall not judge”; the Holy Blessed One said: I do not equate those with evil intentions to those with good intentions. Until when? Until their final judgment has been sealed. But when it is sealed, then both are judged equally (for their sins).
He would also say: The righteous have their desire for evil taken away and are given a desire for good, as it says (Psalms 109:22), “My heart has been hollowed out inside of me.” The wicked have their desire for good taken away and are given a desire for evil, as it says (Psalms 36:2), “Sin speaks to the wicked in his heart. There is no fear of God in his sight.” Those who are not entirely righteous or entirely wicked [beinomim] are given both, and those who move toward their evil desires are judged by them, while those who move toward their good desires are judged by them, as it says (Psalms 109:31), “For he who stands at the right of the needy, to save him from those who judge his soul.” Rabbi Shimon ben Elazar would say: See, it says, “[My spirit] shall not judge,” for the Holy Blessed One said: ([I will not judge [the wicked] until I pay the righteous their reward. How long will this last? During the time [of the wicked] in this world. But in the World to Come, the verse says (Psalms 146:46), “His spirit leaves him, and he returns to the ground.” Rabbi Akiva would say: See, it says (Genesis 6:3), “My spirit shall not judge human beings forever,” for the Holy Blessed One said:]) They cannot judge themselves, for they are just flesh and blood. Rather, their spirit is taken upward and says to God, Turn away from this one. Rabbi Meir would say: See, the verse says, “[My spirit] shall not judge,” for the Holy Blessed One said: They have declared in this generation that God will not judge them, that there is no Judge in the world, for God has abandoned the world. Rabbi Yehudah HaNasi would say: See, it says, “[My spirit] shall not judge,” for the Holy Blessed One said: They did not institute a court for themselves on earth, so I will institute a court for them on High.”
§ The residents of Pappunya said to Rav Mattana: If one found a nest on the head of a person, what is the halakha with regard to the mitzva of sending away the mother? Is the nest considered to be on the ground, such that one is obligated in the mitzva? Rav Mattana said to them that one is obligated in the mitzva in such a case because the verse states: “And earth upon his head” (II Samuel 15:32), rather than: Dirt upon his head, indicating that one’s head is considered like the ground. They also asked Rav Mattana: From where in the Torah is the existence of Moses [Moshe] alluded to before his birth? He replied that the verse states: “For that he also [beshaggam] is flesh; therefore shall his days be one hundred and twenty years” (Genesis 6:3). The numerical value of beshaggam is the same as that of the Hebrew name Moshe, and it is known that Moses lived a total of 120 years (see Deuteronomy 34:7).
Rebbi Jehudah ben Pazi said, the Holy One, praise to Him, took a spoonful from the place of the altar and created Adam from it. He said, he shall have been created from the place of the altar so that he should be able to stand up (Gen. rabba 14(9), R. Berekhiah and R. Ḥelbo in the name of R. Samuel ben Naḥman. The altar, with definite article, is the altar in the Temple courtyard in Jerusalem which by tradition [Gen. rabba 34(8)] is the altar used by Adam, Noah, and Abraham.) . That is what is written: “The Eternal Omnipotent formed Adam the first of dust from the earth (Gen. 2:7.) ”, and it is written: “You shall build for me an altar of earth (Ex. 20:24.) .” Since “earth” there means an altar, here also [it means] an altar. “His days should be a hundred and twenty years. (Gen. 6:3.) ” Adam the first lived close to a thousand years and you say, “his days should be a hundred and twenty years”! But after 120 years he returns to be a spoonful of decay. That is difficult. For Og, the king of Bashan, 120 years, and for a newborn baby 120 years? Og [becomes] a spoonful of decay, and a newborn baby becomes a spoonful of decay. “ (Tosephta Ahilut 2:2; Kelim Baba Meṣi‘a 7:1, as legal principle independent of the story of 120 years. Quoted in the Babli, 50b, but there the rabbis derive the decay from the body of the hand, without the fingers.) The spoonful of decay which they mentioned is from his finger joints and upwards, the words of Rebbi Meïr, but the Sages say, from a fully developed hand.” Rebbi Ze‘ira, Rebbi Ḥiyya in the name of Rebbi was illustrating that of Rebbi Meïr one way, that of the rabbis in another way.
MISHNAH: The generation of the Deluge has no part in the World to Come and they do not stand in judgment, as it is said (Gen. 6:3.) : My Spirit shall not judge man forever. The people of Sodom have no part in the World to Come but they stand in judgment. Rebbi Neḥemiah says, neither of them stands in judgment, as it is said (Ps. 1:5.) : Therefore, evildoers shall not rise in judgment, nor sinners in the company of the just. Therefore, evildoers shall not rise in judgment, that is the generation of the Deluge, nor sinners in the company of the just, these are the people of Sodom. They said to him, in the company of the just they will not rise; they will stand in the company of evildoers.
(Babli 108a, Tosephta 13:6, Gen. rabba26(6),28(3).) It was stated: Rebbi Neḥemiah says, one understands it from what was said (Gen. 6:3.) My Spirit shall not judge man forever. Rebbi Jehudah says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall give My Spirit into people (At the resurrection. The interpretations differ in formulation, not in meaning.) . Rebbi Simeon says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall distribute the rewards of the just. Others say, My Spirit shall not judge him, I shall not bring it back into its sheath (In the container where souls are kept to be born or resurrected.) . Rebbi Joshua ben Levi said, mainly their (The generation of the flood.) scalding was parboiling. What is the reason? At the time when they were scalded they shrank; in its heat they disappear from their place (Job6:17.) . What is in its heat? In their boiling. Rebbi Joḥanan said, every single drop which the Holy One, praise to Him, rained on them, He brought to a boil in Hell and rained it on them (Gen. rabba 28(9) [M. Sokoloff, The Geniza Fragments of Bereshit Rabba(Jerusalem 1982) p. 120].) . That is what is written, in its heat they disappear from their place. Jehudah ben Rebbi Ḥizqiah and Rebbi (Probably one should read “Jehudah and Hizqiah, the sons of R. Hiyya”, or a name in missing here. In Mishnah Idiut2:10, the Babli, Šabbat 33b, and Thr. rabba1(42), the statement is anonymous. In Gen. rabba 28(7) it is attributed to R. Johanan, a student of Hizqiah. The statement is the basis of the rule that prayers for deceased parents may be said only for 11 months, so as not to declare one’s parents as evildoers.) said, the Holy One, praise to Him, judges the evildoers in Hell for twelve months. First He brings the itch on them; then He brings them into fire and they say woe, woe; after that He brings them into snow and they say wai, wai. What is the reason? He brought me up from the noisy pit, from miry mud (Ps. 40:3.) . What is from יָוֶן mud? From a place where one says woe. Why could they not receive their punishment (This refers to the statement of the Mishnah that the people of the Deluge have no part in the World to Come, i. e., that their souls were destroyed.) and then take part in the World to Come? Because the scoffer will not hear rebuke (Since the goal of punishment is reform, punishment of scoffers is useless. Their souls, instead of being punished, must be destroyed.) .
MISHNA: The members of the generation of the flood have no share in the World-to-Come and will not stand in judgment at the end of days, as it is stated: “My soul shall not abide [yadon] in man forever” (Genesis 6:3); neither will they stand in judgment [din] nor shall their souls be restored to them. The members of the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” (Genesis 11:8), and it is written: “And from there did the Lord scatter them upon the face of all the earth” (Genesis 11:9). “And the Lord scattered them” indicates in this world; “and from there did the Lord scatter them” indicates for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come. But they will stand in judgment and they will be sentenced to eternal contempt.
With regard to the verse: “And God said to Noah: The end of all flesh is come before Me, for the earth is filled with robbery through them, and behold, I will destroy them with the earth” (Genesis 6:13), Rabbi Yoḥanan says: Come and see how great is the power of robbery, as the generation of the flood violated every precept, but their sentence to be destroyed was not sealed until they extended their hands and engaged in robbery, as it is stated: “For the earth is filled with robbery through them, and behold, I will destroy them with the earth” (Genesis 6:13). And it is written: “Robbery is risen up into a rod of wickedness; nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing [no’ah] for them” (Ezekiel 7:11).
GEMARA: The Sages taught in a baraita: The members of the generation of the flood have no share in the World-to-Come, as it is stated: “And He obliterated every living thing that was upon the face of the ground, from man to cattle to creeping animal to the birds of the heaven; and they were obliterated from the earth” (Genesis 7:23). “And He obliterated every living thing” indicates in this world, whereas “and they were obliterated from the earth” indicates for the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Yehuda ben Beteira says: The members of the generation of the flood will neither live nor be judged, as it is stated: “My soul shall not abide [yadon] in man forever” (Genesis 6:3), meaning neither will they stand in judgment [din], nor shall their souls be restored to them. Alternatively, “My soul shall not abide” means their souls will not return to their sheaths [nadan], i.e., to their bodies.
“How much longer shall that wicked community keep muttering against Me? Very well, I have heeded the incessant muttering of the Israelites against Me.
Adonoy said, My spirit will not continue to judge man forever [this evil generation shall not exist before me forever], since he is nothing but flesh [since they are flesh and their deeds are evil]. His days shall be a hundred and twenty years [I will give them a period of a hundred and twenty years for them to repent].
And the Word of the Lord said, The generations which are to arise shall not be judged after (the manner of) the generation of the deluge, (which is) to be destroyed, and exterminated, and finally blotted out. Have I not imparted My Spirit to the sons of men, because they are flesh, that they may work good works? But they do works of evil. Behold, I have given them a prolongment of a hundred and twenty years, that they may work repentance; but they have not done it.
And the Lord said by His Word, All the generations of the wicked which are to arise shall not be purged after the order of the judgments of the generation of the deluge, which shall be destroyed and exterminated from the midst of the world. Have I not imparted My Holy Spirit to them, (or, placed My Holy Spirit in them,) that they may work good works? And, behold, their works are wicked. Behold, I will give them a prolongment of a hundred and twenty years, that they may work repentance, and not perish.
| הַנְּפִלִ֞ים הָי֣וּ בָאָ֘רֶץ֮ בַּיָּמִ֣ים הָהֵם֒ וְגַ֣ם אַֽחֲרֵי־כֵ֗ן אֲשֶׁ֨ר יָבֹ֜אוּ בְּנֵ֤י הָֽאֱלֹהִים֙ אֶל־בְּנ֣וֹת הָֽאָדָ֔ם וְיָלְד֖וּ לָהֶ֑ם הֵ֧מָּה הַגִּבֹּרִ֛ים אֲשֶׁ֥ר מֵעוֹלָ֖ם אַנְשֵׁ֥י הַשֵּֽׁם׃ | 4 J | It was then, and later too, that the Nephilim appeared on earth—when divine beings cohabited with the human women, who bore them offspring. Such were the heroes of old, the men of renown. |
Another approach to understanding the opening verse of our portion is based on the fact that the root פקד frequently is used to describe something that is missing or lacking. Sometimes a person feels he is on the way to becoming a tzaddik, or has already become one. Such exaggerated self-esteem is not proof of a spiritual accomplishment, but, on the contrary, indicates at least immaturity if not arrogance. Anyone thinking of himself in such terms has not even begun his career as a servant of the Lord. This is hinted at in the words: כי תשא את ראש בני ישראל, the Torah teaches that “when you want to elevate the spiritual level of the Children of Israel to a higher spiritual plateau”, then לפקודיהם, “you have to point out to them the areas in which their personalities are still below par, still miss a basic ingredient, humility.” One of the well known verses in which the root פקד describes the absence of someone, something important being missing, is in Samuel I 20,25 when David’s absence at the festive meal given by the King on New Moon, is described with the words ויפקד מקום דוד, “David’s seat had remained empty.” When considering the dual nature of the meaning of this root, we may translate this word in our verse as “their contribution consisted primarily in their awareness that they still lacked many good qualities and had to work on acquiring them.” The word כופר in our verse, translated as “ransom,” also appears in different meanings, one that is familiar being in Genesis 6,14 where Noach receives G’d’s instructions in how to ensure that the ark he is building will be waterproof. The Torah writes: וכפרת אותו מבית ומחוץ בכופר; “smear it from the inside and the outside with כופר, i.e. the awareness that you need atonement.” An appropriate translation, based on our understanding of the word פקד as something lacking, would be that “when is man truly attached, ‘glued to’ G’d, when he is truly aware of his shortcomings.”
הנפלים, “of outstanding stature;” the absence of the letter א in this word which we would have expected to have been spelled הנפלאים, is not unique; we find it also in Exodus 33,16: ונפלינו אני ועמך, “and we, Your people will be outstanding;”
היו בארץ בימים ההם, “were prominent on earth at that time.” This is a reference to conditions discussed by the Torah previously, which had been introduced with the words: ויהי כי החל האדם in 6,1.
וגם אחרי כן, “and also subsequently.” Even after G-d had expressed His anger at man’s conduct on earth, as described in: 6,3, Man had not leaned to submit to the supremacy of its Creator as testified to by verse two which described their disrespect for holy matrimony, i.e. the status of a wife as inalienably linked to her husband was completely ignored by the physically superior men wishing to possess women to whom they were attracted.
אנשי השם, “men of great reputation; Rabbi Acha, in Bereshit Rabbah 26,7, contrasting our verse with Job 30,8 in which these people are described as בני נבל גם בני בלי שם נכאו מן הארץ, “scoundrels, nobodies, stricken from the earth,” queries the way the Torah here refers to these wicked people as: “somebodies;” He therefore understands the word השם in our verse as meaning that השמו: “they desecrated the world and as a result were הושמו, eliminated from it. [From the root: שמם to desolate. Ed.]
[THE NEPHILIM.] They were so named because anyone who saw them lost heart at their huge stature. (From the root nun, feh, lamed, meaning to fall.)
[AFTER THAT.] After the flood. Behold, the sons of Anak (Num. 13:33) were originally from the family of the sons of God. (Thus we see that the descendants of the nephilim lived on after the flood.)
"The Nephilim" - three in tradition, one complete and two deficient. The Nephilim were on the earth. Deficient, and we have seen them named Nefilim. Complete, the sons of Anak were from the Nephilim. Deficient, and this is Sihon and Og, etc., as stated in Niddah. Sihon and Og were the sons of Shamhazai and Azazel, and they fell from the sky during the days of the Flood. Therefore, it is written here "The Nephilim were on the earth," deficient.
מכל אשר יעשה מגפן היין, the Torah does not write גפן without adding a modifier, as this could have led to confusion seeing that there are other kinds of גפן such as גפן שדה from which we get certain wild gourds. (Kings II 4,39) The angel instructing Shimshon’s mother regarding her abstaining from grapes and grape-based products also emphasises גפן היין, the vine from which wine is derived. (Judges 13,14) In that chapter the angel elaborates by telling Manoach’s wife that she must not eat anything that comes from the grapevine, nor drink wine or other intoxicant. He warns her once more to strictly adhere to his instructions. The instructions are couched in what is known in the rules of exegesis by Rabbi Yishmael as כלל, general rule, followed by another כלל followed by details, פרט. The instructions to Shimshon’s mother how to conduct herself during her pregnancy reflect the concept that the food we ingest is converted by the body into blood, whence it becomes milk, whence it is transferred to the baby in his mother’s milk making an indelible imprint even on the baby’s personality. Seeing that the type of Nazirite which Shimshon was supposed to be began while he was still a fetus in his mother’s womb, as per the prediction of the angel there in verse 5, his mother had to abstain from all the things which a Nazirite has to abstain from. Alternatively, there is a second general rule in that chapter, one which applied only to Shimshon himself and not to his mother, the requirement not to cut off any of the hair of his head. This rule had not been repeated by Manoach’s wife to her husband when she told him about the angel’s appearance. She had only told her husband that the son she would bear was to be a Nazirite all his life. When the angel returned a second time, he only spelled out what Manoach’s wife was to abstain from. The only reason why the angel repeated some details was that the first time he had not told Manoach’s wife to abstain from ritually impure foods, only from wine and intoxicating drink. On the first occasion he had not even forbidden Manoach’s wife to eat grapes during her pregnancy. [Perhaps the story is an illustration of what our sages teach that a “repetition” in the Scriptures automatically includes a new dimension which had not been mentioned the first time, so that in effect there is no such thing as a “repetition.” Ed.]
הנפילין, this verse must be understood as attached to the previous verse (2) in which the mating habits of the בני האלוהים had been discussed. After the Torah had criticised the manner in which the physically stronger males grabbed their women, G’d now gave them another 120 years and no more to improve their ways. The people described as נפילים were a group of giants. The reason why they are not described as such, but as “fallen,” is that people who took one look at these giants were apt to fall down ((נפל in sheer fright of such powerful potential opponents. Examples of similar use of the root נפל can be found in Job 14,18 ואולם הר נופל, “even if the mountain were to fall” a truly frightening experience. The Torah simply relates that during these latter days before the deluge there were people of gigantic size These were just a few individuals .
וגם אחרי כן אשר יבואו בני האלוהים אל בנות האדם, and also after the elite had made a point of mating with the physically attractive בנות האדם there were even more numerous such giants who reflected the genes of their fathers in size and the allure of their mothers in beauty. והמה הגבורים אשר מעולם, these were the ones always remembered in later times as the heroic people of their time אשר מעולם אנשי שם, people whose reputation survived their disappearance from the earth. After the deluge survivors realised that it had been displeasing in the eyes of G’d for those people to have devoted themselves to all the physical pleasures of the world and to aim at enlarging the size of their bodies as well as aiming to increase the number of years they lived on earth. [After all they had perished, and normal sized individuals, such as Noach’s family had survived. Ed.] The physical desires of the survivors of the deluge were far less powerful than that of their forebears so that gradually also their lifespan diminished, i.e. their entire hold on matters physical became a less dominant concern. People in the generations after the deluge, in spite of their other failings, gradually resumed a lifestyle that had been normal before the excesses that the בני אלוהים had indulged in. When the Israelites came to the land of Canaan there were only a very few of the former giants still surviving, mostly concentrated around Hebron (Joshua 15,14) Our sages have a tradition that there were only four such giants still alive at that time. (Joshua 14,15) In the time of David there appear to have been a few such men in Gat (Samuel II 21,15) Concerning Og, the King of Bashan, the Bible testifies that he had been a remnant of this race of these antediluvian giants (Joshua 13,12). It is possible that those survivors still practiced a lifestyle reminiscent of their antediluvian forebears.
THE NEPHILIM. Rashi comments: “[They were called nephilim because] they fell (naphlu) and caused the downfall (hipilu) of the world.” This is found in Bereshith Rabbah. (26:7.) The masters of language (Found in R’dak.) say that they [the Nephilim] were so called because the heart of man fell from fear of them. The same applies to the word ha’eimim. (Genesis 14:5. Eimah means terror. The Eimim thus induced terror into the hearts of those who saw them.)
IN THOSE DAYS. Rashi comments: “in the days of the generation of Enosh. AND ALSO AFTER THAT. Although they witnessed the destruction of the generation of Enosh when the ocean rose and flooded a third of the world, still they did not humble themselves and take a lesson from them.” Rabbi Abraham ibn Ezra explained: “also after the flood, since the sons of Anak (Numbers 13:33. The giants.) were of the family of bnei ha’elohim.” If so, we must say that either the wives of Noah’s sons were of their [the Nephilim’s] descendants and resembled them or that ibn Ezra will accept the statement of the Rabbi (Rabbi Yochanan (Niddah 61 a).) who advanced the interpretation that Og (Og, King of Bashan (Numbers 21:33). It is he, according to Rabbi Yochanan, of whom Scripture says: And there came one that had escaped (Genesis 14:13); i.e., escaped from the flood.) escaped from the flood, to which Rabbi Abraham will add that others too escaped with him [since the verse states: “The ‘Nephilim’ — (in the plural) — were in the earth…and also after that”, which Ibn Ezra interprets as meaning after the flood]. The correct interpretation appears to me to be that Adam and his wife are called bnei ha’elohim because they were G-d’s handiwork and He was their father; they had no father besides Him. And he [Adam] begot many children, as it is written, And he begot sons and daughters. (Above, 5:4.) Now these men, first to be born of a father and mother, were of great perfection in height and strength because they were born in the likeness of their father, as it is written concerning Seth, And he [Adam] begot a son in his own likeness, after his image. (Ibid., Verse 3.) And it is possible that all the children of the first generations — Adam, Seth, Enosh — were called bnei ha’elohim because these three men were in the likeness of G-d. But then the worship of idols commenced, and there came upon men a weakness and slackness. And so they said in Bereshith Rabbah: (24:6.) “This is the book of the generations of Adam. (Above, 5:1.) Are not the first ones toldoth (offspring)! But what are they? [They are in the image and likeness of] G-d. They raised a question before Aba Kohen Bardela: ‘Adam, Seth, Enosh?’ At first, he was silent, but then he said to them: ‘Up to here [Seth] they were in the image and likeness of G-d; after that, Kenan, vexers.’” (Kenan, vexers. Enosh’s son was Kenan (Above, 5:9), which name is interpreted as having the same root as the word kanteir (he who makes himself disagreeable).) Now when men began to multiply and daughters were born to them, the men of these first generations were in their strength, and because of their great desire they would choose the beautiful women of tall stature and good health. Now first Scripture tells that by force they took them unto themselves as wives, and afterwards it tells that they came in a promiscuous manner to the daughters of men who were not of that high degree, and the matter was not known until they begot children for them, and everyone recognized that they were not the offspring of other people but that they had been born to these bnei ha’elohim because these children were very tall. They were, however, inferior to their fathers in height and strength, [This is the meaning of the name Nephilim — inferior ones], just as the word Nephilim is used in the expression: I am not ‘nophel’ (inferior) to you. (Job 12:3.) Still they were mighty men in comparison with the rest of the people. And Scripture tells that this happened in the first generation to those who were called bnei ha’elohim because they were of absolute perfection, and it is they who caused the daughters of men to beget nephilim (inferior ones); and also after that, for the nephilim themselves begot nephilim from them. The meaning of the expression, that were of old, is that after the flood, the men, upon seeing the mighty, would remember these nephilim and say: “There have already been mightier men than these in the ages which were before us.” They were the men of renown in all generations afterward. This is a fitting explanation of this chapter. But the Midrash of Rabbi Eliezer the Great, (Chapter 22.) in the chapters concerning the angels that fell from their place of holiness in heaven — as is mentioned in the Gemara of Tractate Yoma — (67b.) fits into the language of the verse more than all other interpretations. But it would necessitate delving at length into the secret of this subject.
הנפילים THE GIANTS — Thy were called נפילים because they fell (נפלו) and caused the downfall of (הפילו) the world (Genesis Rabbah 26:7).
In Hebrew the giants are usually called בימים ההם .ענקים IN THOSE DAYS — In the days of the generations of Enosh and the sons of Cain (Genesis Rabbah 26:7).
וגם אחרי כן AND ALSO AFTER THAT — Although they witnessed the destruction of the generation of Enosh when the Ocean rose and flooded a third part of the world, yet the generation of the Flood did not humble itself and take a lesson from them (Genesis Rabbah 26).
אשר יבאו WHEN [THE SONS OF GOD] CAME IN, they (the women) bore children, giants like them (the fathers) (Genesis Rabbah 26:7).
הגבורים MIGHTY — in rebellion against God.
אנשי שם MEN OF RENOWN (literally, men of name) — Men who bore distinctive names: עירד, מחויאל, מתושאל being so named because these names have reference to their destruction, for they were wiped out and torn out from the world (מחוי-אל would signify “wiped-out-by-God”, מתושאל “Torn-out-by-God). Another explanation is that they were men of devastation (אנשי שם-מון) — who devastated the world (Genesis Rabbah 26:7).
Das im Vorhergehenden allgemein Ausgesprochene wird in diesem Vers in einem einzelnen Beispiele noch klarer gemacht, das unseren Vätern, in deren Zeiten noch Reste der "Nephilim" lebten, noch anschaulicher sein konnte. — נפילים. Woher dem Begriff Riesen der Name נפילים geworden, lässt sich nicht mit großer Zuversicht beantworten. נפל, fallen; diesem Begriffe wohnt allerdings in der Regel das Merkmal der Schwäche bei. Es bezeichnet jedoch auch das Stürzen eines Übermächtigen auf ein Schwächeres. So נפל פחדם עליהם. Auch von der überwältigenden Macht der Gottesbegeisterung: ׳ותפל עלי יד ד Ferner: beim Eintritt von etwas Zufälligem, außerhalb der Berechnung Liegendem: איך יפול הדבר. Einmal auch von Ismael: על פני כל אחיו נפל. Vielleicht bezeichnet נפל hier, daß jemand, oder etwas seiner ganzen Umgebung außer aller Berechnung in den Weg fällt, wie vom Himmel geworfen; Ismael war ein פרא אדם, also: die außergewöhnliche, nicht in die gewöhnliche Ordnung der Dinge sich einreihende Macht Ismaels. Möglich, daß נפילים also genannt wurden wegen ihrer alles andere zu überstürzen drohenden, ganz außergewöhnlichen körperlichen Macht und Größe. Vielleicht liegt in וארץ רפאים תפיל (Jes. 26, 19), dem תפיל die Bedeutung נפילים-schaffen zu Grunde, und wäre dann der Sinn des Verses כי טל אורות טליך וארץ רפאים תפיל: die Größen, die dein Tau weckt, sind geistige, lichtige Größen; die Erde weiß nur Riesenleiber gigantisch hervorzurufen. Wenn im Begriffe נפילים das Ungewöhnliche, Seltene enthalten ist, so ists selbstverständlich, daß der Name erst zu einer Zeit vorkommen kann, in welcher das übrige Menschengeschlecht schon kleiner war. Zur Zeit der Abfassung der תורה gab es noch Abkömmlinge der Nephilim. In der vorsündflutlichen Zeit waren die Nephilim nichts Ungewöhnliches. "הנפילים היו בארץ בימים ההם, "die jetzt als Nephilim Angestaunten waren in jener Zeit gewöhnlich auf Erden. In dem kainitischen Geschlecht, in welchem das rein Geistige völlig zu Grabe getragen war, entwickelte sich das Körperliche zur Riesengröße. Hätte nun die Vermischung die gewünschte Frucht getragen, so hätte das Geistige, das der Vater der Mutter gebracht, das Körperliche überwunden und sich dienstbar gemacht. Es wären geistige Heroen entstanden; der Geist zehrt an körperlicher Kraft und verbraucht viel zu seiner Arbeit. Aber, heißt es, וגם אחרי כן. usw., auch nachher, nachdem schon die בנות האדם ihnen, d. i. den Vätern vom göttlichen Geschlecht, Kinder geboren hatten (weshalb das von dem Vater in die Ehe gebrachte Göttliche hätte überwiegen sollen), ward das Geistige von dem leiblich Sinnlichen überwuchert. Diese Verbindung der beiden Geschlechter trug somit die Keime des Abfalls und der Entheiligung in das Geschlecht der ,המה הגבורים .בני האלקים aus dieser Verbindung gingen die "Heroen der ältesten Zeit" hervor, die zwar manchmal ihre Zeitgenossen auch an Geist überragten, bei denen aber größtenteils der Geist im Dienste gewaltiger Körperkraft stand.
הנפילים היו בארץ בימים ההם, these giants were not about until the last 120 years which G’d had assigned man as a grace period within which to do teshuvah וגם אחר כן, as well as thereafter, i.e. they did not repent and mend their ways at all.
So called because they “fell.” I.e., they were killed.
And caused the downfall of the world. I.e., their descendants copied their evil deeds and were killed as well [in the Flood of Noach]. Rashi is saying that the giants in the days of Enosh and the sons of Kayin were killed (“fell from the world”) when the ocean rose upon them.
In Hebrew it means giants. I.e., נפילים is an adjective, conveying that their great might caused people to fall. (Maharshal)
In the days of Enosh and sons of Kayin. It seems that the primary explanation [of בני האלהים is “angels”, see Rashi on v. 2. This] is how Rashi explains נפילים in Parshas Shelach (Bamidbar 13:33), where he says they were “giants, descended from Shamchazai and Azael, who fell from heaven in the generation of Enosh.” Accordingly, when Rashi says the giants “fell from the world,” it means from the upper world, i.e., heaven. (Nachalas Yaakov)
Though they saw... Meaning, even afterward they were wicked and sinful. Some ask: [How can Rashi say, “Though they saw...?] In Parshas Eikev, on “And you will perish quickly” (Devarim 11:17), Rashi explains that the generation of the Flood had no one to learn from! (Nachalas Yaakov, see further explanation there)
Giants like them. Rashi is explaining why there were giants in the generation of the Flood as well. Although the [original] giants were wiped out when the ocean flooded upon them, the בני אלהים came to the daughters of man and they gave birth to giants like them.
On account of their destruction for they were wiped out. מחויאל is from נימוחו, meaning “wiped out.” מתושאל is from הותשו, meaning “torn out.” [Rashi knows that אנשי השם means על שם אבדן] because ordinarily it means “men of renown,” whereas these people were wicked.
The verse notes: The giants [ nefilim ] were on the earth in those days, and also thereafter. It is possible that they were called nefilim because they fell [ nafelu ] from their position of greatness, or because they were more wondrous [ nifla ] than the rest of humanity. The nefilim are mentioned much later as well, some as mythical creatures, others as actual people, perhaps remnants of the primeval giants mentioned in this verse. The nefilim were born when the sons of the great ones consorted with the daughters of man, and they bore them children. Although the nefilim were not themselves “sons of the great ones” in either sense mentioned above, as their children they were nonetheless great and powerful. Although few in number, the nefilim ruled over many places in the world. For example, Og, king of Bashan, was described as one of the last surviving descendants of these giants. He was killed by the children of Israel in his kingdom, the Bashan, in the present-day Golan Heights. They were the mighty who were from ancient times, the men of renown, those who made a name for themselves and were remembered by later generations. When people spoke of the mighty men of yore, they were referring to these nefilim .
הנפילים היו בארץ, “the Nephilim were on earth at that time.” According to Rashi these creatures had fallen from heaven (in disgrace) and had in turn caused people on earth to fall from their spiritual level to a spiritually still lower level. The name נפילים corresponds to the Hebrew word ענקים, “giants.” At any rate, ordinary people were frightened of these “giants.” Other commentators simply understand the term נפילים as representing human beings who, due to their imposing stature, made everyone fall down before them in a state of fear. Rabbi Joseph Kimchi explains the word נפילים as meaning גדולים, “great men, giants.” He quotes Job 14,18 ואולם הר נופל יבול as a parallel, i.e. that even the most powerful and great phenomena (such a tall mountains) on earth will ultimately fall, collapse.
בני אלוקים, “the elite of mankind.” The male children of the most outstanding members of human society. These young men would look at the daughters of their morally inferior contemporaries and be consumed with lust for them, so that they would rape them and the result would be more such physically alluring females.
אשר יבאו, “who would be intimate with them.” According to Rashi the subject are the sons of the בני האלוקים Nachmanides explains that Adam and Chavah are here referred to as בני האלוקים, “the children of G’d,” as they had been the direct product of G’d’s creative activity, and they had no physical father. Adam and Chavah in turn, had many sons and daughters as the Torah reports in These children of Adam and Chavah were in a class by themselves, seeing that their father had passed on to them a great deal of the genes of the genetically perfect first man on earth. It is possible that the first pair of humans and their immediate sons were referred to as בני האלוקים, as they more than any subsequent human reflected what was calledצלם אלוקים at the time when G’d created the first pair of human beings. These people never engaged in idol worship, whereas their offspring already began to see in other powers on earth deities of a kind, albeit surrogates of the Creator. In keeping with this tendency of people to deify powers of nature, their own physical dimensions and strength declined, as a form of punishment. When the human population increased on earth and there began to be competition for good looking female partners, the men of earlier generations, due to their superior prowess, overpowered their more poorly endowed competitors, and they grabbed themselves whatever they chose. Originally, they married such girls even against their will, but eventually their morals deteriorated to such a degree that they raped girls without offering marriage, and generally this did not come to light until the features of the children born from such illegal liaisons did not resemble either of their parents, but showed genetic likeness to the members of the giants. The word מעולם, normally understood as meaning “from time immemorial,” is the Torah’s way of hinting that in the future whenever a human being would for some reason be of such outsize dimensions as the giants of former times, people would speak of giants having lived prior to the deluge; the appearance of this phenomenon would trigger memories of the stories which had been handed down from generation about the existence of such a race at one time.
“The Nephilim appeared on the earth” [6:4]. The angels fell down from heaven. The Holy One threw them down because they were evil and pursued illicit sexual relations with the women. These women had children from these angels and they became very large and the giants descended from them. (Genesis Rabbah, 26.7.)
This is the meaning of the verse, (Isaiah 33:7 – The “heralds-Erelam-אראלם” referred to in this verse are the Erelim-אראלים angels, which stem from the higher archangel Ariel-אריא״ל. (See Radak to Isaiah 33:7; See Mishneh Torah, Hilchot Yesodei HaTorah 2:7)) “Behold, the heralding angels cried out from outside.” For, when sustenance is not drawn to the souls that are more inner than them, they too lack sustenance, being that they are external to them. This is why they cried out and mourned during the time of the destruction, since they are external to the souls. Moreover, this explains why the angels did not descend to manifest in a physical body in this world, because they necessarily would be destroyed by the judgements and shells of the Kelipot. This is because even the souls do not have the power to withstand the shells of the Kelipot. How much more is this so in regard to the angels. Proof of this is from the Nefillim (Genesis 6:4 and Targum Yonatan ben Uziel; Pesikta Rabbati 34:1; Yoma 67b and Rashi there; Zohar I 37a. The word Nefillim means “the fallen ones” and refers to the fallen angels.) who requested to descend to this world and were thus destroyed from the world and are wiped out of the coming future. An even greater reason is that because of their lesser state, they would be incapable of drawing influence to all the worlds, but could only do so from their level and out. Moreover, even this itself would not be possible, since they cannot draw sustenance to themselves except through the medium of the souls. Nevertheless, it is indeed true that a soul of the world of Formation-Yetzirah is lesser than an angel from the world of Creation-Briyah, and the same applies to all the worlds. However, a soul of the world of Creation-Briyah is greater than an angel of the world of Creation-Briyah, and the same applies to each of the worlds themselves.
[2]Another interpretation: "This is about a small city." This is the generation of the Flood and there were few people in it, they were the mighty men, etc. (Genesis 6:4) And a great king came to it, this is the King of the World. And he built great fortifications on it, to destroy man, etc. (Genesis 6:7) And he found in it a poor and wise man, this is Noah. And he saved him, along with every pure animal, etc. (Genesis 7:2-3) And God remembered Noah, and every living thing, etc. (Genesis 8:1)
“The giants were on the earth in those days, and also thereafter, when the children of the great ones consorted with the daughters of man, and they bore them children; they are the mighty who were from ancient times, the men of renown” (Genesis 6:4). “The giants were on the earth in those days.” They were called by seven names: Eimim, Refa’im, Giborim, Zamzumim, Anakim, Avim, Nefilim. Eimim – as anyone who saw them, fear of them [eimatan] would descend upon them. Refa’im – as anyone who saw them, his heart would become soft [rafeh] like wax. Giborim (Meaning, mighty men.) – Rabbi Abba bar Kahana said, in the name of Rabbi Yoḥanan: The marrow of the femur of one of them measured eighteen cubits. Zamzumim – Rabbi Yosei bar Ḥanina said: Intimidating military commanders. (Zamzumim is because they would be constantly ready [mezumanim] for battle.) Anakim – the Rabbis and Rabbi Aḥa, the Rabbis say: They would wear numerous necklaces upon necklaces [anakim]. (This is an indication of their wealth – anak is one of the words for necklace.) Rabbi Aḥa said: It was as though they wore the sun as a necklace, (They lifted up their heads arrogantly towards the sun.) and said: ‘[Go away and] let the rain fall upon us.’ Avim – as they brought annihilation upon the world and were themselves annihilated from the world, as they caused the world to be annihilated, just as it says: “A ruin, a ruin, a ruin [ava] I will render it” (Ezekiel 21:32). Rabbi Elazar ben Rabbi Shimon said: Because they were as expert in soil as snakes, as in the Galilee they call snakes avya. Nefilim – as they toppled [hipilu] the world, fell from the world, and filled the world with stillborns [nefalim] with their immorality. (It was common for immoral women to abort their illegitimate fetuses.) “And also thereafter,” Yehuda bar Rav Ami said: The later [generations] did not learn from the earlier ones; the generation of the Flood did not learn from the generation of Enosh, and the generation of the Dispersion did not learn from the generation of the Flood. “And also thereafter, when the children of the great ones consorted with the daughters of man,” Rabbi Berekhya said: A woman would go out to the marketplace and would see a young man and desire him. She would go and engage in intercourse and would produce a young man like him. “The men of renown [shem]” (Literally, ‘name.’) – Rabbi Aḥa said: [Job said, of the wicked:] “They are loathsome people and also people without name ” (Job 30:8), and here you say, [of the generation of the Flood:] “The men of name”? However, it is because they brought desolation [hishimu] to the world, they were annihilated [hushamu] from the world, and they caused the world to become desolate [yishom]. Rabbi Levi in the name of Rabbi Shmuel bar Naḥman said: Men whose names were articulated above. It is as Rabbi Yehoshua ben Levi said; all these names are expressions of rebellion: “Irad” (Genesis 4:18) – ‘I will expel [ored] them from the world’; “Meḥuyael” (Genesis 4:18) – ‘I will eradicate [moḥeh] them from the world’; “Metushael” (Genesis 4:18) – ‘I will uproot [matish] them from the world’; [“Lemekh” (Genesis 4:18)] – ‘What do I have to do with Lemekh (Lemekh is an acronym for ma li valakh – what need do I have of you?) and his offspring?’ Rabbi Yoḥanan said: “They are the mighty who were from ancient times, the men of renown” – who detailed their actions? It was [Job’s friends,] Elifaz the Temanite, Bildad the Shuhite, and Tzofar the Naamatite. Rabbi says: Had the book of Job come to the world only to detail for us the deeds of the [generation of the] Flood, it would have been sufficient. Rabbi Ḥanin said: Had Elihu (Job’s fourth friend.) come to the world only to explain to us the process of rainfall, it would have been sufficient, as Rabbi Yoḥanan said: Every time “ora” is mentioned by Elihu it refers only to rainfall. (See Job 36:30; 36:32; 37:3; 37:11.) Rabbi Hoshaya Rabba said: It refers only to the giving of the Torah, just as it says: “For the commandment is a lamp and the Torah is light [or]” (Proverbs 6:23). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: Contention is as troublesome as the generation of the Flood. Here “men of renown” is stated, and elsewhere [concerning Koraḥ’s rebellion]: “Distinguished of the convocation, men of renown” (Numbers 16:2) is stated. Just as “men of renown” stated there refers to contention, so, too, “men of renown” stated here refers to contention.
“And behold, I am bringing the flood, water upon the earth, to destroy all flesh in which there is the breath of life, from under the heavens; everything that is on the earth will perish” (Genesis 6:17). “And behold, I am” – I am concurring with the words of the angels, who were saying: “What is man that You remember him?” (Psalms 8:5). (See Bereshit Rabba 8:6. The Midrash is expounding on the superfluous “and” in “and behold, I,” which suggests that God was in agreement with someone else regarding man’s destruction.) “The flood, water” – it was water at first, but after it continued to fall, it became a flood. “To destroy all flesh… everything that is on the earth will perish [yigva]” – will waste away. (Vayigva can also mean to expire peacefully. That is not its meaning here.) “But I will keep My covenant with you; and you shall enter the ark: You, and your sons, and your wife, and your sons' wives with you” (Genesis 6:18). “But I will keep My covenant with you” – you require a covenant [from Me] so that the produce that you gather [into the ark] will not rot, will not become moldy and will not go bad. You require a covenant because of the mighty ones. (See Genesis 6:4: “There were giants on the earth in those days…those were the mighty men of old.”) [They were so mighty that] one of them could place his foot on the [opening to the] depths and stop it up, or place his hand on the window [to the heavens] and block it up. But if one would attempt to enter the ark, his legs would teeter. That is what is written: “The giants will tremble under the water and its dwellers” (Job 26:5). If an [unauthorized] lion would attempt to enter the ark, its teeth would become dulled. (And it would retreat.) That is what is written: “The roar of the lion and the voice of the great cat, and the teeth of the lion cubs are broken” (Job 4:10). Rabbi Ḥiyya bar Abba said: You were a carpenter, (You succeeded in building the ark.) but if it not for My covenant that was with you, you would be unable to enter the ark. (Because of the violent weather conditions, and because of men who threatened to kill him (see Bereshit Rabba 32:8).) That is what is written: “But I will keep My covenant with you” – when? When you enter the ark. (This is the implication of the verse: “But I will keep My covenant with you; and you shall enter the ark.”) “You, and your sons” – Rabbi Yehuda bar Simon and Rabbi Ḥanin said in the name of Rav Shmuel bar Rabbi Yitzḥak: When Noah entered the ark, it was prohibited to him to engage in procreation. That is what is written: “You shall come to the ark: You, and your sons” by yourself, “and your wife, and your sons' wives,” by themselves. When he emerged, He permitted it for him. That is what is written: “Go out of the ark: You and your wife, and your sons and your sons’ wives” (Genesis 8:16). Rabbi Avun said: It is written: “They are in want and in famine, they are solitary [galmuda]” (Job 30:3) – if you see want come to the world, and famine come to the world, they are solitary [galmuda] – look upon your wife as though she is galmuda, as in the coastal cities, they call a menstruating woman galmuda. (Do not engage in marital relations as long as a catastrophic situation is taking place.) Rabbi Huna said: It is written: “Two sons were born to Joseph before the advent of the year of the famine” (Genesis 41:50). (Showing that during times of catastrophe, marital relations should be avoided.)
Yehuda bar Rabbi began: “They do not know and they do not understand, for their eyes are sealed from seeing, their hearts from understanding” (Isaiah 44:18). That is what is written: “The giants were on the earth in those days” (Genesis 6:4). Yehuda bar Rabbi said: Should they not have learned from their predecessors? That is a rhetorical question. Should the generation of the Flood [not have learned] from the generation of Enosh; (They began engaging in idol worship and God inundated them with the ocean water.) the generation of the Dispersion from the generation of the Flood, as it is written after the Flood: “The entire earth was ….”
(Gen. 6:3:) AND THE LORD SAID: MY SPIRIT SHALL NOT BE SHEATHED IN HUMANS FOREVER. Resh Laqish said: The Holy One said: I am not creating another soul for humans. Thus it is stated: MY SPIRIT SHALL NOT BE SHEATHED IN HUMANS FOREVER. R. Johanan said: What is the meaning of SHALL NOT BE SHEATHED? (Cf. Gen. R. 26:6.) When their souls come up to me, I do not restore them to their < sheaths >. Compare what is stated (in I Chron. 21:27): THEN THE LORD COMMANDED THE ANGEL, AND HE PUT HIS SWORD INTO ITS SHEATH. The Holy One said to them: You are doing evil to yourselves in that you are falling (nophelim) from the world. Thus it is stated (in Gen. 6:4): THE NEPHILIM WERE IN THE EARTH…. Why are they named NEPHILIM (rt.: NPL)? (See Gen. R. 26:7.)
(Gen. 6:4, cont.:) THESE WERE THE MIGHTY MEN THAT WERE OF OLD, THE MEN WITH A NAME, < i.e., > men whose names have been specified above (in Gen. 4:18): Mehujael, since the Holy One (i.e., El) blotted (mihah) their names from the world; Methushael (ibid.), since God (El) drove him out (nethasho). THE MEN WITH A NAME, (Tanh. Gen. 1:12.) because they were obstinate and rebellious against the Holy One. Thus it is stated (in Job 21:14): YET THEY SAY TO GOD: DEPART FROM US…. R. Isaac said: Why were they rebellious? Because they would sow one year and it would produce a harvest for forty years. R. Samuel bar Ammi said: Why were they rebellious? Because they were seeing children and children's children; yet they < themselves > were not dying. The Holy One said: From now on (according to Gen. 8:22) WHILE THERE ARE DAYS ON EARTH, < THERE SHALL BE NO CESSATION OF > SOWING AND HARVEST; i.e., they were begetting and burying. (Ibid., cont.:) COLD AND HEAT; i.e., < while > afflictions had not come upon them, from now on they would be afflicted by fire and snow. There is a story about a certain student of R. Aqiva (Tanh., Gen. 1:13; yMSh 4 at the end (55c); see Lam. R. 1:1 (16).) who was told in a dream: You are dying in < the month of > Adar, and you shall not see Nisan. That which you have sown you shall not reap. He came to R. Aqiva. He said to him: You will die in glory (addirut), you shall not come to the hands of temptation (nissayon), and that which you have begotten you shall not bury. The Holy One said: In this world, because the evil drive exists, afflictions < also > exist among the children of Adam; but in the world to come I am rooting them out from you. It is so stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. I am also reviving your {ancestors} [wings]; for thus has Isaiah stated (in Is. 40:31): BUT THEY THAT WAIT FOR THE LORD SHALL RENEW THEIR STRENGTH; [THEY SHALL MOUNT UP WITH WINGS AS EAGLES].
(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM. (Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34.) This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS. (Cf. Gen. R. 63:2; Tanh., Gen. 6:4.) Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies). (For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7.) What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY. (According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies.) There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.
The Nephilim were on the earth in those days…. these were the mighty men that were of old, the men of renown (Gen. 6:4). This verse informs us that the Nephilim would gaze upon the sun and the moon and perform feats of magic through them, as it is said of them: These are of them that rebel against the light (Job 24:13). The word these in both verses indicates that the Nephilim were the mighty men and were cruel and rebellious and performed acts of magic. Yet they said unto God: Depart from us, for we desire not knowledge of Thy ways. What is the Almighty, that we should serve Him? And what profit should we have, if we pray unto him? (Job 21:14–15).
R. Berechiah said: The men of the generation of the flood were exceedingly strong and tall, as it is written: These same were the mighty men (Gen. 6:4), and if He had not punished them with fire that descended from above, nothing would have been able to destroy them. Hence Job said: Surely their substance is cut off, and their abundance the fire hath consumed (Job 22:20).
Rabbi said: The angels who fell from their holy place in heaven saw the daughters of the generations of Cain walking about naked, with their eyes painted like harlots, and they went astray after them, and took wives from amongst them, as it is said, "And the sons of Elohim saw the daughters of men that they were fair; and they took them wives of all that they chose" (Gen. 6:2).
Rabbi Zadok said: From them were born the giants (Anakim), who walked with pride in their heart, and who stretched forth their hand to all (kinds of) robbery and violence, and shedding of blood, as it is said, "And there we saw the Nephilim, the sons of Anak" (Num. 13:33); and it says, "The Nephilim were on the earth in those days" (Gen. 6:4).
Rabbi Joshua said: || The Israelites are called "Sons of God," as it is said, "Ye are the sons of the Lord your God" (Deut. 14:1). The angels are called "Sons of God," as it is said, "When the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7); and whilst they were still in their holy place in heaven, these were called "Sons of God," as it is said, "And also after that, when the sons of God came in unto the daughters of men, and they bare children to them; the same became the mighty men, which were of old, men of renown" (Gen. 6:4).
All the great luminaries of the stars are situated in the south except Ursa Major, which is placed in the north. All the Mazziḳin which move in the firmament and the angels who fell from their holy place (even) from heaven, (when) they ascend to hear the (Divine) Word behind the veil they are pursued with a rod of fire, and they return to their place.
We must appreciate that when G–d created different worlds, He named, i.e. formed and defined them by means of a combination of the letters of the alphabet. Our sages say that Betzalel understood the mystery of the combinations of all of these letters which make up the names [definitions] of all things found in this world (Berachot 55 based on the word שם in Exodus 35,30). Early man, who was still בצלם אלוקים, was still able to understand the significance of the names of G–d, and used these names to serve Him in holiness and love in order to cleave to Him. This condition came to an end with the generation of Enosh, as we have explained earlier based on Bereshit Rabbah. When we read in Genesis 4,26 that during the lifetime of Enosh אז הוחל לקרא בשם ה', "then one began to profane the name of the Lord," the meaning is that people no longer used His Name in holiness but desecrated it. The expression הוחל indicates something that is profane, חולין. This situation continued until the advent of the deluge. When the Torah speaks about המה הגבורים אשר היו מעולם אנשי השם, "they were the heroes of old, men of the "Name" (Genesis 6,4), this means that these people used the name of G–d to manipulate the universe, as described in the Zohar, Sullam edition page 209. The expression אנשי השם in Genesis, and the expression ויקוב את השם in Leviticus 24,11, where the Torah refers to the blasphemer, suggests a similar misuse of the Holy Name of G–d in both instances. It was the ability of these people to use G–d's name in order to manipulate it that made them disregard the warnings of an impending deluge. All this is described at greater length in the Zohar. We find that the people of Jerusalem are described by the prophet Ezekiel 12,19 as also having displayed misplaced optimism concerning the prophecies of doom by Jeremiah. The people's very knowledge of G–d's name was what misled them. This is the justification for the reference in Ezekiel to these people as "dwellers in ruins" when in fact they were still dwelling in Jerusalem.
THESE. Ha-el (these) and ha-elleh (these) (v. 29) have one meaning. Compare, ha-hem (those) and ha-hemah (those). However, this is not the opinion of the Gaon. (See I.E. on Gen. 19:8 (Vol. 1, p. 204).)
וישיבו אותם דבר, “they brought back word to them.” They did not first go to their respective tents upon their return after a forty day absence, but went immediately to the centre of the camp to make their slanderous report. The slander consisted of the words ארץ אוכלת יושביה, “it is a land which consumes its inhabitants” (verse 32). Our sages in Sotah 35 explain that this impression the spies formed was due to G’d at that time having brought a pestilence on the Canaanites so that they would be busy burying their dead and not pay attention to the 12 men who were spying out their country. The very miracles which had been performed on their behalf became the cause of these spies slandering the country. They caused the Israelites to become afraid of the Amalekites whom they reported seeing in the southern part of the country (verse 29). They hinted that there was no way of entering the land from the south as these people were all physically far stronger than the Israelites. Seeing that the powerful Canaanite people occupied the east and the west, this would also not be a good place to start the conquest. The Emorite in the mountain was certainly another reason for not attempting the invasion from that direction. They succeeded in frightening the people hinting that even Moses and Aaron were afraid and that is why they had agreed to their mission. Calev silenced the people by pretending that he shared the views of the other spies before he had his say when he told them עלה נעלה וירשנו אותה, “we can certainly ascend and dispossess these people” (verse 30). He argued that if these people are strong then we are stronger than they. As soon as Calev made his statement the spies exclaimed that there was no chance to ascend as these people “are stronger than we.” This was something that they had not dared spell out previously when they had contented themselves with such hints as “the Amalekite is in the South,” etc. When they said in verse 31 “we cannot go up against these people,” instead of saying: “we cannot go into the cities,” this was a deliberate exaggeration. They meant that they would not even be able to prevail against these people if they left their fortified towns and came out to fight. The reason they used the term עליה in connection with conquest, a most unusual word for that purpose, is that they referred to a military encounter in an open field. The word occurs in this context in reports of pitched battles in the field (Nachmanides). Having first undermined the people’s self confidence by hints and allusions, they proceeded to frighten them further by such statements as that the land (even if conquered) would consume its people (verse 32). Seeing that they had already referred to the inhabitants of that land as being powerful, they then said that these people were more powerful than G’d, i.e. the alternate meaning of the words כי חזק הוא ממנו, “it is more powerful than He.” They implied that the owner of the land would be unable to remove his property from there. They further frightened the people when they reported having seen the nefilim, people whom they had previously described as בני הענקים, “descendants of the giants.” When they now referred to these same people as נפילים, a word related to נופל, “falling,” they implied that at the very sight of these people the onlooker would fall down in sheer fright of them. They implied that these people were the same as the ones described in Genesis 6,4 and variously described as בני האלוהים, “the sons of G’d,” or “fallen angels,” at any rate super-human creatures with great power. As one may faint when beholding an angel, the sight of them would inspire shock and weakness in the beholder. Later they appeared to tone down their description by merely calling these people ענקים, “giants.” In fact, this was a play on words suggesting that the sight of these people inspired fear at the very sight of their height. The word reflects the awe that someone feels when he sees a very high tower. They referred to their experience of being allowed to view such giants with their own eyes. They implied that former generations such as the antediluvian people were of course familiar with such phenomena and were not overawed, whereas the present generation which was physically so inferior could not behold such phenomena without becoming frightened of them. Due to the changed conditions on earth after the deluge, the remnants of these people were actually referred to by Moses as רפאים i.e. the “weakened ones” (giants). Deut. 3,11 describes examples being such giants as Og, King of Bashan. (Compare Tanchuma Chukat 25, and Sotah 34). Most of them had been killed by Amrafel, (Genesis 14,13), Og being the exception. The Talmud describes stunted giants of the caliber of Og as comparable to unripe olives which never attain their growth potential (Baba Batra 17). The reason Og had been saved from the deluge was for the sake of Avraham as well as for the sake of the Jewish people. It was Og who had told Avraham that his nephew Lot had been captured (Niddah 61), and at the time when he opposed the request of the Jewish people to traverse his land and attacked them (Numbers 21,33) he thereby provided the people with the excuse to conquer his territory and to annex it. G’d meant for this piece of land to be populated by morally superior people like the Israelites. This people who had so recently experienced miracles upon miracles at the hand of G’d on their behalf, had forgotten them or they had receded so far into their subconscious that they were once more קטני אמונה, lacking in faith, and even feared the Amalekites whom they had already defeated on the battlefield less than 2 years previously. (Exodus 17,13). Not only that, but they wished themselves to have died in Egypt rather than to have experienced the revelation of G’d at Mount Sinai, etc., when they exclaimed: “wish we had died in Egypt or the desert” (14,3). They actually accused G’d of having redeemed them from Egypt only to let them perish at this time. They preferred returning to slavery in Egypt to their present situation! At this point Moses and Aaron fell upon their faces in a profound feeling of shame that the people had so disgraced themselves that they had become guilty of publicly desecrating the name of the Lord. They could not believe that all the people had accepted the version of the ten spies. Concerning this event Solomon said in Proverbs 26,6: “he who sends a message by a fool, cuts off his own feet and drinks violence.” He meant that if someone pulls back his feet excessively (in the effort to avoid having to go to work), he will reap violence.” The effect will be conterproductive. Similarly, here; Joshua and Calev, who in a psychologically futile effort, tried to calm the people by telling them that with the help of the Lord the land would be conquered, produced the opposite effect so that G’d had to rescue them from the wrath of the people who were about to stone them to death. Their vain attempt, though well-intentioned, resulted only in the people becoming guilty even of attempted murder in addition to their other sins.
AND THE AVIM THAT DWELT IN VILLAGES. Scripture is stating of the Avim that dwelt in villages — without a wall around them (Leviticus 25:31.) as far as Gaza which was the Canaanite border, as it is said, And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza (Genesis 10:19.) — the Caphtorim that came forth out of Caphtor destroyed them and they dwelt in their stead. Now the Caphtorim were descendants of Mitzraim (Ibid., Verses 13-14.) and their land was not part of the gift given to Abraham; nevertheless their land was possessed by Israel because the Caphtorim had conquered it from the children of Canaan. The verse stating with reference to the land of the Philistines, for unto thee [Isaac], and unto thy seed, I will give all these lands (Ibid., 26:3.) was said for this reason: that the land [of the Philistines] originally belonged to the children of Canaan. Therefore, in the days of Joshua Israel drove out the five lords of the Philistines: the Gazite, the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite; also the Avim, (Joshua 13:3.) for they all dwelled within the Canaanite border — in Gaza, Ashkelon, Ashdod, and in Ekron. They [the lords] were called by the name of their place [i.e., the Gazite, the Ashdodite etc. because, although they were foreigners, after their conquest of these five Canaanite towns, they adopted their names], for they destroyed the Avim who were of the children of Canaan (Ramban will later explain that the Avim are identical with the Hivites, and of the Hivites it is clearly written that they were of the children of Canaan (Genesis 10:17).) who dwelled within the border of the Canaanite from Zidon, as thou goest toward Gerar, unto Gaza, (Genesis 10:19.) and they abode in their stead. Zidon also belonged to the Philistines, as it is written, And also what are ye to Me, O Tyre, and Zidon, and all the regions of Philistia? (Joel 4:4.) In my opinion the Avim are identical with the Hivites [who were of the children of Canaan], (Genesis 10:15-17.) for such is the customary way of Scripture to alter names, as we have said, so long as they indicate the same meaning, and “the serpent” (Indicated by the name Chivim (the Hivites), which is of the term chivah — a snake.) ye’aveit (curves) itself. (This suggests the name Avim. Thus the Chivim are identical with the Avim, as both names suggest the snake and its characteristic of crawling crookedly.) And in Bereshith Rabbah [we find the following text]: (Bereshith Rabbah 26:17.) “Said Rabbi Eleazar the son of Rabbi Shimon: They were as expert in [tasting] earth [to determine which crops it is capable of producing] as the serpent [whose only food is the earth]. In the Galilee they call chivya (a serpent) ivya.” The Sages used to call it achna, (Berachoth 19.) and also chachina. (So found in Aruch Hashalem, under the term chachan that such was the reading in the Talmud. Thus it is clear that the letters a’yin and cheth are interchangeable, which explains why the name “Avim” is identical with “Chivim.”) The Rabbis have interpreted: (Vayikra Rabbah 30:3.) “‘Vayei’ather’ (and He was entreated) of him, and heard his supplication. (II Chronicles 33:13.) Said Rabbi Levi: In Arabia they call chatirah (an opening) atirah” [and the meaning of the verse is thus: “and the Eternal made ‘an opening’ for his prayer to be accepted”]. (The text refers to Menasheh, king of Judah, who for a long time worshipped the idols. When the Assyrians came and carried him off to Babylon and placed him in an oven heated from below, Menasheh began calling upon idol after idol to rescue him. When no help came he turned his supplication to G-d. The attribute of mercy prevented Menasheh’s repentance from being accepted because he had lived so wicked a life, but the Holy One, blessed be He, “made an opening” in the Throne of His Glory “and received his prayer” (Sanhedrin 103a). The verse concludes, He brought him back to Jerusalem into his kingdom. Ramban uses this text to prove that the letter a’yin [in the word vayei’ather — “and He was entreated”] interchanges with the cheth [vayeichather — and He made “an opening”]. This is an additional support to Ramban’s thesis that the Avim are identical with the Chivim — the Hivites. Ramban will go on to cite several further examples of the interchangeability of the letters a’yin and cheth. — In conclusion it should be noted that the episode with Menasheh, king of Judah, illustrates the efficacy of repentance under all circumstances, for even when all the “gates” were closed to his supplication, Menasheh’s prayers were yet accepted through a special “opening” in the “Throne of the Almighty.”) The Rabbis have also said: (Eichah Rabbathi 2:2.) “How hath the Eternal ‘ya’iv’ (This is generally explained as being of the word av (a cloud): How hath the Eternal ‘covered with a cloud’ … The Midrash will explain it as though it were written with a cheth, as Ramban continues.) the daughter of Zion in His anger! (Lamentations 2:2.) Rabbi Chama the son of Rabbi Chanina explained it as follows: how has the Eternal chiyeiv (assigned guilt) in His anger! There are places where they call chiva (guilt) iva.” Chavkim (rungs) are called avkim. (Vayikra Rabbah, 9:1: “The prince of the kingdom of Babylon ascended seventy avkim (rungs).” See also Vol. I, p. 350.) Such [interchangeability of the letters a’yin and cheth] is common in the language. Of Rabbi “Chiya” [the Rabbis say], (In this exact form I have not found the source for the statement. However, in Moed Katan 16b, and in Kerithoth 8a we do find Rabbi Chiya being referred to as “Iya.”) “And what does ‘Iya’ say of this matter?” Our Rabbis were also accustomed to speak of heisei’ach hada’ath (distractedness or absent-mindedness) instead of hisa hada’ath [changing the a’yin of hisa to cheth of heisei’ach]. In the Jerusalem Talmud, they always [use the term] hisiya [to signify “distractedness”]. (See my Hebrew commentary p. 354, Note 2, for a number of such references.) And in the Mishnah we also find: (Tahoroth 7:8.) “[If someone was clean] v’heisia (and had given up the thought of) eating.” Commentators have also said of the verse ‘ushu’ and come all ye nations (Joel 4:11. The commentators referred to, are Menachem ben Saruk and Rashi.) that it is like chushu (hasten ye). And in the Mechilta we find: (Mechilta, Pis’cha 7.) “Ufasachti, (Exodus 12:3.) Rabbi Yashiya says: Do not read ufasachti (and I will protect), but read ufusati (and I will step over), meaning that G-d, blessed be He, will ‘pass over’ the houses of the children of Israel.” He [Rabbi Yashiya] made ufasachti refer to the word p’sioth (steps) by interchanging the cheth with an a’yin. Scripture now finished informing us about the entire land of the Hivites that was lost [to them]. Part of it was taken by [the children of] Esau (Verse 22.) and that is forbidden to us, and part of it was taken by the Caphtorim and we may take it from them. And in Bereshith Rabbah (Bereshith Rabbah 26:16.) I have found that the Avim are identical with Rephaim [and not with the Hivites as we have stated hitherto]. Thus the Rabbis comment on the verse, The Nephilim were in the earth: (Genesis 6:4.) “The Rephaim are the Avim. They were called Rephaim [of the root raphoh — weak] because the heart of anyone who beheld them became weak as wax. They were called Avim [of the term ivya — serpent] because they were as expert as a serpent [whose food is the earth] in [tasting] earth [to determine which crops it is capable of producing].” The Rabbis further said there with reference to G-d’s gift to Abraham: (Bereshith Rabbah 44:27.) “Rabbi Dostoie in the name of Rabbi Shmuel said: Because He does not mention here [among the lands of the ten nations given to Abraham] the Hivite, therefore, He introduced the Rephaim in their place.” Now when I pondered this text, I found the matter to be true and authentic, correct and affirmed. For Moses our teacher mentioned to them the seven nations [whose lands] Israel inherited, as he said, and He shalt cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou. (Further, 7:1.) Now six of these are mentioned in the gift given to Abraham, (Genesis 15:20-21.) but the Hivite is not mentioned there! Then he [the Hivite] must in any case be either the Rephaim (Genesis 15:20.) or of the Kenite, Kenizzite, and Kadmonite (Ibid., Verse 19.) [all of whom are mentioned in the gift to Abraham]. All our Rabbis say (Bereshith Rabbah 44:27.) that Israel did not inherit [the lands of] the Kenite, Kenizzite and Kadmonite, but that He will make them inherit [those lands] in the future, and about them it is said, And when the Eternal thy G-d enlarge thy boundary, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers. (Further, 19:8.) And so also it is not mentioned anywhere that they inherited them in the days of Joshua. If so, the Rephaim given by Him to Abraham must be the Hivite, who was the sixth son of Canaan, (Genesis 10:15-17.) and who was called Hivi by his father; while in the days of Abraham they surnamed him Rephaim. In my opinion the name Rephaim is derived from that of the Chivi [Hivite — which as explained above denotes “a serpent”], related to the expression on the lair of the asp and on the viper’s den, (Isaiah 11:8.) for things that are hidden in the earth [like the serpent], the [Hebrew] language calls ‘rephaim’, for example: ‘ha’rephaim’ (the dead) tremble beneath the waters and the inhabitants thereof; (Job 26:5.) and the earth shall bring to life ‘rephaim’ (the dead). (Isaiah 26:19.) Now the children of this Hivite were very numerous and, when the families of the Canaanite spread abroad, (Genesis 10:18.) this family took possession of large territories, some of them called “the land of Rephaim;” others, [“the land of] Horites;” and some, [“the land of] Avim;” and generally they were all Hivites, and they were all Rephaim, just as, among our people [there are] Ephraim, Judah, Israel — but generally speaking, all are [called] Israel. Now, these names [Rephaim, Horites, Avim] are all descriptives derived from the name Chivi [Hivite — which denotes “a serpent”] since his name was Chivi they surnamed him Rephaim from chivya (a serpent) because the serpent dwells in the holes of the earth [and things that lie hidden in the earth are called “Rephaim,” as explained above]. They were likewise called “the Horite” and “the Avim” because of their association with the term serpent, as I have explained above. (Ramban refers to his explanation above that the letters cheth and a’yin interchange. Now since chivya is a snake, the word “Avim” likewise denotes the same. Ramban did not explain the name Chorim (Horites) above; but it is obvious that his intent is that the name is derived from the word chur (a hole), since the serpent dwells in a lair in the ground.) Now the Holy One, blessed be He, gave to Abraham [the land of] the Rephaim in general, (Genesis 15:20.) and Moses mentioned to Israel “the Hivite” (Further, 7:1.) which was the first name by which his father [Canaan] called him, (Genesis 10:15-17.) for the land of Rephaim was already divided in the days of Moses and parts of it [i.e., that belonging to Moab, Ammon, and the children of Esau] were forbidden to Israel. Thus Scripture comes here to mention the subject of the entire land of the Hivites, who are Rephaim, and all that was done with it. First it states (Above, Verses 10-11.) that the Emim were also of the Rephaim and the Moabites succeeded them. Then it states (Verse 12.) that the children of Esau succeeded the Horites, who were also of the Rephaim. And then it repeats (Verses 20-21.) that the land of Ammon was also the land of Rephaim, and all this was forbidden to Israel. He also narrated (Verse 23.) that the Caphtorim who came from Caphtor took part of their land [i.e., of the Avim who are also Rephaim] and that [on account of the Caphtorim’s prior conquest] it was permissible for Israel. Thus Joshua mentioned [to the children of Joseph] the land of the Perizzites and of the Rephaim (Joshua 17:15.) [wherein they were to settle]. However, Rashi wrote: (On Verse 23 before us.) “The Avim were of the Philistine people, (The Philistines were descendants of Mitzraim (Genesis 10:14). Thus, while according to Ramban, as explained above, the Avim who are identical with the Hivites and Rephaim were descendants of Canaan whose land was permissible to Israel, Rashi holds the Avim to have been part of the Philistines who were descendants of Mitzraim. Now, both Mitzraim and Canaan were sons of Ham (ibid., Verse 6). But only the land of the children of Canaan was given to Abraham. How Rashi’s opinion affects the subject under consideration will be made clear in the text which follows.) for they are enumerated together with them in the Book of Joshua: [the five lords of the Philistines:] the Gazite, and the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite, also the Avim. (Joshua 13:3.) But, because of the oath that Abraham had sworn to Abimelech, (Ibid., 21:24.) Israel could not go into their land to remove them from their territory. Therefore, I brought upon them the Caphtorim and they destroyed them [i.e., the Avim who were Philistines] and they dwelled in their stead; now you are permitted to take it from them [i.e., the Caphtorim].” But the intent of Rashi’s words are not clear to me. For Scripture [in the verse from Joshua quoted above] (Joshua 13:3.) does not enumerate the Avim among the Philistines; instead it refers to the five lords of the Philistines (Joshua 13:3.) and lists them — and then mentions the Avim as a separate people. The verse states that from the Shihor, which is before Egypt, even unto the border of Ekron northward (Joshua 13:3.) — all this is accounted the land of Canaan; [the lands of] the five lords of the Philistines that it lists, with the Avim who are another people. But according to the Rabbi [Rashi] the land of the Avim became permissible to Israel because the Caphtorim had taken it from them, but who made permissible [the lands of] the other lords of the Philistines? (But according to Ramban, as explained at the beginning of this verse, the Philistines had taken their land from the children of Canaan, all of whose lands were given to Abraham. Since the Avim [identical with the Hivite who is mentioned in Genesis 10:17 as a son of Canaan] were one of the ten children of Canaan, it is self-understood that their land was permissible to Israel. Verse 23 here, telling that the Caphtorim [who were of the children of Mitzraim, like the Philistines — Genesis 10:14] destroyed the Avim, serves the purpose of informing Israel that they should not be misled into thinking that the land is forbidden to them because the Caphtorim were not descended from Canaan. Therefore, the verse informs us that the Caphtorim had taken it from the Avim who are Canaanites and, consequently, their land is permissible to Israel. The same was true of the five lords of the Philistines who had taken the land away from the Canaanites; hence Joshua was permitted to take it from them. All this explains Ramban’s interpretation. Rashi, however, wrote that the Avim were part of the Philistine people, and Verse 23 before us informs us that their land was made permissible to Israel because the Caphtorim had taken it from them. On this Ramban asks: if so, what made the lands of the five lords of the Philistines permissible to Israel? There are other questions as well, which Ramban raises on Rashi’s interpretation.) And why did the Israelites conquer all of them, for Joshua was the one who suppressed the Philistines and the Avim! Moreover, [according to Rashi] why should the land of the Philistines belong to Abraham altogether and why did Abimelech find it necessary to make his covenant [with Abraham] (Ibid., 21:24.) in this matter, when the Philistines are of the children of Mitzraim, (Genesis 10:13-14.) and so were the Caphtorim, (Genesis 10:13-14.) and they were not of the ten nations [given to Abraham]? (Ibid., 15:19-21. — The question on Rashi is thus made all the stronger: If the Avim and the Caphtorim were Philistines, why should the land of the Avim have become permissible to Israel as a result of its conquest by the Caphtorim? Whichever of the two held the land, it was a Philistine possession and Philistia was not permissible to Israel.) But the [fact of the] matter is the opposite! For the Caphtorim and the Philistines [children of Mitzraim] destroyed the Canaanites, as indicated by the fact that Abimelech [a Philistine, not a Canaanite] was the king of Gerar, [indicating that the Canaanites had been driven out], (Ibid., 20:2.) and the Gazite dwelled in Gaza, and Zidon was a Philistine city. All these were part of the Canaanite territories, as it is said, And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza. (Ibid., 10:19.) Now it appears to me that the Philistines and Caphtorim [children of Mitzraim] were considered one people, and so Scripture states, For the Eternal will spoil the Philistines, the remnant of the isle of Caphtor. (Jeremiah 47:4.) And this is the sense of the expression [in the verse before us], the Caphtorim that came forth out of Caphtor. It was out of Caphtor that a small [band of] people came forth to sojourn where they could find a place. (Judges 17:8.) They destroyed the Avim who were of the seed of Canaan that dwelled as far as Gaza, and the Caphtorim dwelled in their stead in Gaza, Ashkelon, Ashdod, Gath, and Ekron — all these places being within the borders of the land of Canaan and they divided it among their five lords. The name of these districts was Philistia and they were called Philistines. The Avim were left with the remainder of their land as Joshua mentioned. (This refers to Joshua 13:3 [quoted above] where, after mentioning the five lords of the Philistines, he cites ‘also the Avim.’ According to Ramban this indicates that the Philistines [who are identical with the Caphtorim, as explained] took but part of the land of the Avim [as stated in Verse 23 before us] while the Avim were still left with part of their land. Now, since the Avim are identical with the Hivites who were of the children of Canaan, Joshua was permitted to take the entire original land of the Avim — what had been conquered by the five lords of the Philistines, as well as what was still in the hands of the Avim.) It is this which is meant by the verse the Philistines, the remnant of the isle of Caphtor, (Jeremiah 47:4.) for the Caphtorim were Philistines. This is also the meaning of the expression, whence went forth the Philistines and the Caphtorim, (Genesis 10:14.) as I have explained there. (Ibid., Vol. I, pp. 149-150.) As to what Scripture states, Have I not brought up Israel out of Egypt, and the Philistines from Caphtor, and Aram from Kir? (Amos 9:7.) — [which would seem to indicate that the Philistines were a separate nation that was redeemed from Caphtor just as Israel was a separate nation that was redeemed from Egypt — thus contradicting Ramban’s thesis that the Philistines and the Caphtorim were one nation — the explanation is as follows:] The verse there is speaking of the wars of the Eternal. It was He Who brought up Israel from the land of Egypt by signs, and by wonders, and by war, (Further, 4:34.) and He brought up the Philistines from Caphtor, their land, because He brought them forth from there, to deliver unto them the Avim through a great miracle and they destroyed them, and dwelt in their stead [as stated in Verse 23 before us] and they left the land of Caphtor to their brothers. (Thus it is again established that the Caphtorim are identical with the Philistines, as they were one people.) Or the matter may have been as I have mentioned, that the Avim, the children of Canaan who first dwelled in the land, were known as Philistines because the name of the land was Philistia. When the Caphtorim that came forth out of Caphtor subdued them, they exiled some of them to their land Caphtor which was part of the land of Egypt, settling them among their brothers [the Caphtorim]. G-d redeemed them [i.e., the Avim who were known as Philistines] from there and they returned to their original place [in the land of Canaan]. We know not in which generation this happened. Thus the Philistines were inhabitants of the land of Canaan, and, therefore, Scripture states, The word of the Eternal is against you, O Canaan, the land of the Philistines; I will even destroy thee, that there shall be no inhabitant. (Zephaniah 2:5.) And so Israel did not drive out the Philistines until the time of the oath had expired, when three generations (The oath was specifically limited to three generations: Now therefore swear unto me here by G-d that thou [Abraham] wilt not deal falsely with me, nor with my son, nor with my son’s son (Genesis 21:23).) of Philistines in that land of Abimelech had died. And so the Rabbis have said in the Midrash: (Tanchuma, Beshalach 1.) “For that was ‘near,’ (Exodus 13:17.) [meaning] the oath which Abraham had sworn to Abimelech was yet ‘near’ [i.e., was still in effect, because] his grandson was still living” [and therefore G-d did not lead the people through Philistia after the exodus from Egypt]. This is a fitting and correct interpretation of this subject. However, in the Gemara [of Tractate Chullin] in the Chapter V’eilu Treifoth (“These are accounted treifah” among cattle. It is the third chapter of Tractate Chullin. The text quoted is on 60b.) the Rabbis have cited an opinion in a dispute agreeing with the words of Rashi [that the Avim were Philistines]. Rav (Rav, the leading teacher in the first generation of Amoraim in Babylon, laid the foundation for the great Yeshivoth in Babylon. He was a pupil of Rabbi Yehudah Hanasi, also called Rabbeinu Hakadosh, the redactor of the Mishnah in Eretz Yisrael. Rav returned to his native Babylon where he founded the Academy of Sura which existed for about eight hundred years without interruption. His real name was Abba, but because of the great respect accorded to him he was called “Rav,” as Rabbi Yehudah Hanasi was called simply “Rabbi.”) said there that the Avim came from Teman, and we learned a Beraitha (See Vol. II, p. 133, Note 209.) that concurs with him. Teman is of the seed of Edom, as it is written, Of Edom, thus said the Eternal of hosts: Is wisdom no more in Teman? (Jeremiah 49:7.) This is possible, and, [if so] Scripture is stating of the Avim, who are of the children of Esau, [that] part of their land was made permissible [to Israel] through the Caphtorim [who took it from the Avim], just as [parts of the lands of] Ammon and Moab were made permissible by Sihon [conquering them]. And what I have written is good and upright.
AND HEBRON ‘NIVNETHAH’ (WAS BUILT) SEVEN YEARS BEFORE ZOAN IN EGYPT. “Is it possible that Ham [Noah’s son, the father of both Canaan and Mitzraim], built Hebron for Canaan, his younger son, before he built Zoan for Mitzraim, his elder son? Rather, you must say that [the meaning of the word nivnethah] is m’vunah (“built up” — i.e., furnished, supplied) with all excellent qualities, seven times more than Zoan [in Egypt]. The verse thus comes to tell you of the wonderful quality of the Land of Israel.” This is Rashi’s language. It appears to me according to the plain meaning [of Scripture] that Hebron is Kiryath-arba, the greatest man of the Anakim having the name Arba, and it was he who built it [Hebron], therefore it was called by his name; just as it is said, Now the name of Hebron beforetime was Kiryath-arba, which Arba was the greatest man among the Anakim. (Joshua 14:15.) This man begot a son whom he named Anak, and it was after him that they [the inhabitants of Hebron] were called Anakim. Therefore Scripture states [here in our verse] that there in Hebron were Ahiman, Sheshai, and Talmai, the children of Anak, and Hebron was built seven years before Zoan in Egypt, meaning to say that Arba built it for his son Anak seven years before the building of Zoan in Egypt, which was an ancient city. [Scripture thereby] tells of the longevity of these people, for just as they were exceptional in their height so also they lived longer than other peoples; since Hebron was built [by Arba] for their father [i.e., Anak, the father of these giants Ahiman, Sheshai, and Talmai] before Zoan in Egypt, and many generations had elapsed since then [the founding of Zoan] until now. It is possible that [in saying that Hebron was built seven years before Zoan Scripture] is alluding to that which it said, whether it is fat or lean, (Further, Verse 20.) [implying] that Hebron was very ancient and nonetheless still produced fat and large fruits, as Scripture tells about the bunch of grapes, (Verse 24.) and how much more so the newer [parts of the] Land, which was more fertile. It may be that Arba [and not, as explained above, a son of his, called Anak], was the father of Ahiman, Sheshai, and Talmai, and he was called Arba [literally “four”] because there were [altogether] four Anakim [“giants” — the three sons, Ahiman, Sheshai, and Talmai, and their father. According to this we would not have to postulate, as explained above, the existence of a son of Arba whom he named Anak, and who was the ancestor of the people called Anakim]. And the verse which states even Kiryath-arba, which Arba was the father of ‘Anak’ — the same is Hebron (Joshua 15:13.) [from which you might deduce that Arba indeed had a son, called Anak, uses the singular as a generic term and] means “the father of Anakim.” Therefore Scripture speaks of [Ahiman, Sheshai and Talmai as the sons of] Anak and as the children ‘ha’anak’ (of Anak), (In Verse 33 here, Scripture speaks of [the sons of] Anak, and in Verse 22 here [also in Joshua 15:14] of the children of ‘ha’anak.’) that is, the children of the greatest [giant] of them all [Arba], just as it says, which Arba was the greatest man among the Anakim; (Joshua 14:15.) and therefore [since it refers to the greatest giant, called Arba, and not to an individual called Anak] Scripture mentions the name with the definite article. (The definite article [indicated in Hebrew by prefixing the word with the letter hei] cannot be prefixed to a proper name of a person. Thus, e.g., you cannot say ‘ha’Reuben’ (the Reuben). But if it is not a proper name the hei can be used. Thus we find “ha’Reubeini” (the Reubenites) — further 26:7, etc. Here too, if “Anak” were the proper name of a person, Scripture could not have said the children of ‘ha’anak,’ but since it means here “the [greatest] giant,” it may properly be so used.) They [giants] are called Anakim [literally “necklaces”] because of their beautiful stature, for they are like necklaces on the necks of the people [i.e., they were the pride of the people], just as [certain people] were called bnei ha’elohim (Genesis 6:2. See Vol. I, pp. 102-3.) in the section of Bereshith, as I have explained there. (Genesis 6:2. See Vol. I, pp. 102-3.) This is the meaning of the verse, And Hebron ‘nivnethah’ (was built) by this ‘anak’ [mentioned in the beginning of the verse], seven years before Zoan in Egypt, for since the builder of Hebron [Arba] was well-known and famous, because the name of the city was Kiryath-arba (“the city of Arba”), Scripture says “it was built,” [and does not say that Arba built it]. Or its meaning might be [to emphasize] that it was built for these [very people whom the spies now found in it], their father Arba having built it for them, and thus very many years had passed since the day it was founded even until now. (Exodus 9:18.)
IT IS A LAND THAT EATETH UP THE INHABITANTS THEREOF; AND ALL THE PEOPLE THAT WE SAW IN IT ARE MEN OF GREAT STATURE. If a land is bad and has scanty and poor water so that the Land miscarrieth, (II Kings 2:19.) it does not sustain men of great [physical] stature, and its inhabitants are weak and flabby, small in size and lacking in strength! [So the question appears in what way is the spies’ statement that the Land produces men of great stature an evil report?] But the evil report of the spies consisted in saying that the Land has an overpowering atmosphere and a heavy nature, and its water and fruits are thick and heavy, so that [the fruits] grow to a very large size, such that people of an average temperament cannot take them, unless they are giants and men of powerful build who are naturally strong and exceptional in their height and stature. Therefore the Land supports very tall men but brings [premature] death to the rest of the people, as is the nature of coarse foods. The spies then continued and emphasized the strength of the giants, for at first they said, and moreover, we saw the children of Anak there, (Verses 27-28.) and now they exaggerated and called them nephilim [a word which implies that they were so enormous that the hearts of those who saw them “fell” through fear]; saying to the people, and there we saw the Nephilim, the three (Ahiman, Sheshai, and Talmai (Verse 22).) sons of Anak who are of the ancient Nephilim (Verse 33.) about whom you have heard, for the same were the mighty men that were of old, the men of renown. (Genesis 6:4.) And since the nature of the Nephilim who lived in the times of Noah was known throughout the world, the spies mentioned that these sons of Anak were their descendants, in order to frighten them, and to terrify them. (II Chronicles 32:18.) Therefore the spies said now, and we were in our own sight as grasshoppers, and so we were in their sight. (Verse 33.)
מן הנפילים, the original ones of which the Torah had written that they lived in antediluvian times (Genesis 6,4)
ויבא הפליט AND THERE CAME THE ONE WHO ESCAPED — According to the real meaning this was Og who had escaped from the battle with the Rephaim (see Genesis 5:5) and it is to this that the text refers (Deuteronomy 3:11) “For only Og king of Bashan was left of the remnant of the Rephaim”, and this is what is meant by נשאר “left”, for Amraphel and his allies did not kill him when they smote the Rephaim in Ashteroth Karnaim. So is the statement in the Tanchuma 4:6:25 (Chukat). But according to the Midrash Genesis Rabbah (Genesis Rabbah 42:8) it refers to Og in allusion to him as the only one of the generation of the Flood who escaped that catastrophe, and this is what is meant (Deuteronomy 3:11) “of the remnant of the Rephaim”, for it is said. (Genesis 6:4) “The Nephilim (= Rephaim cf. Genesis Rabbah 26) were in the earth etc.” His intention in telling Abraham that his nephew was captured was that Abraham should wage war against the kings and that he should be killed so that he, himself, might marry Sarah.
[58] “Now the giants were on the earth in those days” (Gen. 6:4). Some may think that the Lawgiver is alluding to the myths of the poets about the giants, but indeed myth-making is a thing most alien to him, and his mind is set on following in the steps of truth and nothing but truth.
This short, but in many ways beautiful and more than usually Platonic treatise, is very closely connected, as the last words show, with the succeeding “Quod Deus,” which will follow in Vol. III. of this translation. It is a dissertation on the words of Gen. 6:1–4.
[1] “And after that,” says Moses, “when the angels of God went in unto the daughters of men and begat for themselves” (Gen. 6:4). It is worth our while to consider what is meant by the word “after that.” The answer is that it is a reference back, bringing out more clearly something of what has been already stated.
Concerning the Flood; and after what Manner Noah was saved in an Ark, with his Kindred, and afterward dwelt in the Plain of Shinar. 1. NOW THIS posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers, and did neither pay those honours to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness; whereby they made God to be their enemy; for many angels ( This notion, that the fallen angels were, in some sense, the fathers of the old giants, was the constant opinion of antiquity.) of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, That these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and, being displeased at their conduct, persuaded them to change their dispositions and their acts for the better; but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
Why it is said that the days of man shall be a hundred and twenty years? (Genesis 6:4).
On what principle it was that giants were born of angels and women? (Genesis 6:4).
§ The residents of Pappunya said to Rav Mattana: If one found a nest on the head of a person, what is the halakha with regard to the mitzva of sending away the mother? Is the nest considered to be on the ground, such that one is obligated in the mitzva? Rav Mattana said to them that one is obligated in the mitzva in such a case because the verse states: “And earth upon his head” (II Samuel 15:32), rather than: Dirt upon his head, indicating that one’s head is considered like the ground. They also asked Rav Mattana: From where in the Torah is the existence of Moses [Moshe] alluded to before his birth? He replied that the verse states: “For that he also [beshaggam] is flesh; therefore shall his days be one hundred and twenty years” (Genesis 6:3). The numerical value of beshaggam is the same as that of the Hebrew name Moshe, and it is known that Moses lived a total of 120 years (see Deuteronomy 34:7).
The Gemara cites another case of a report that caused concern. Before the battle against Og, king of Bashan, it is stated: “And the Lord said to Moses: Do not fear him; for I have delivered him into your hand, and all his people, and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon” (Numbers 21:34). The Gemara asks: Now, Sihon and Og were brothers, as the Master said: Sihon and Og were sons of Ahijah, son of Shamhazai. In what way is Sihon different from Og, that God found it necessary to warn Moses not to be afraid of Og, and in what way is Og different from Sihon, that there was no need for a warning not to be afraid of Sihon?
BARAITHA. Do not stumble through your eyes, for stumbling is only due to the eyes. (Cf. j.Ber. I, 5, 3C: ‘The eye and heart are the two agents of sin’.) GEMARA. For so you find that ‘Azza and ‘Azza’el (Two of the fallen angels (Yoma 67b, Sonc. ed., p. 316). [Cf. on the subject, Bamberger, Fallen Angels, pp. 178ff.]) stumbled through their eyes; as it is stated, The sons of God saw the daughters of men (Gen. 6, 2.) . What did they do? At the Creation they spoke before the All-merciful, ‘What is man, that Thou art mindful of him?’ (Ps. 8, 5.) The Holy One, blessed be He, replied, ‘You will see that you will err more than they’. He caused the evil inclination to hold sway over them and they descended [to earth]. And what if they were possessed of the evil inclination, what benefit did they derive from their association [with the daughters of men]? If you argue thus, how will you explain what is written And they bore children to them? (Gen. 6, 4.) Since [the minds of the women] were concentrated on the angels when they cohabited with their husbands, the result was that their children resembled angels. (There was no physical contact between the angels and women.)
Scoundrels, nobodies, Stricken from the earth.
we saw the Nephilim (Nephilim See Gen. 6.4.) there—the Anakites are part of the Nephilim—and we looked like grasshoppers to ourselves, and so we must have looked to them.”
There were giants on the earth in those days, and also later, when the sons of the rulers came to the daughters of man and they bore children to them. These were the mightiest ones who ever existed. [They were] men of renown.
Schamchazai and Uzziel, who fell from heaven, were on the earth in those days; and also, after the sons of the Great had gone in with the daughters of men, they bare to them: and these are they who are called men who are of the world, men of names.
| וַיַּ֣רְא יְהֹוָ֔ה כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃ | 5 J | יהוה saw how great was human wickedness on earth—how every plan devised by the human mind was nothing but evil all the time. |
But there is a YeTZiRah (formation) for good and for evil. As our Sages taught: “And [God] YiYTZeR (formed)” (Genesis 2:7) —with two Yods. These are two YeTZaRin (inclinations): the good inclination and the evil inclination. In other words, good thoughts are the good inclination and evil thoughts are the evil inclination. This is because the inclinations are essentially the thoughts and wisdom of the heart, as it is written (Genesis 6:5), “for the inclination of his heart’s thoughts….” Thus, when a person thinks evil thoughts, he clogs up creation’s Space, which is where the attributes are revealed.
(4) And this is the explanation of the verse "And Hashem saw that the evil of the humans on earth was great" (Genesis 6:5), that is to say, at all times that one is on earth and one's evil is great, ["and all the humans' impulse of thought in their heart"] through that, also the one who wants to serve the Holy Blessed Name and does not do evil, even though one's thought reins that person in "only evil all day", "and Hashem נחם nacham [had pity/regretted/consoled]" meaning, there was a consolation for the Blessed One in that a human could exert effort in front of the Blessed One, "that he made the humans", meaning, like the saying of our sages of blessed memory: "were it not for three verses etc" (Sukkah 52b and Berakhot 31a) and one of them is "that I made evil" (Micah 4:6) their hearts - that I gave them the impulse to evil. "And God was sad עצב in his heart" - meaning, that the Holy Blessed name was sad due to the heart of the human, that God had given the human a heart of stone like that. "And Noach found favor" (Genesis 6:8) - meaning, that Noach נח was a tzadik and switched himself from the nature that makes humans likely to separate themselves from clinging to the Exalted Creator and strengthen oneself to cling to the Creator, and so [Noach] found favor, Noach נח with switching the letters becomes חן Chen, favor/grace, which is him becoming a favor/grace in the Blessed Name's eyes.
(For example, [the verse, (Genesis 8:21) “I will not continue to curse the earth because of mankind,] because the inclination of man’s heart is evil from his youth, [I will, therefore, not continue to punish any living thing, as I had done etc.”] becomes an intellectual reasoning for merit, though at first, this very same intellectual [reasoning] leaned toward judgment, as stated, (Genesis 6:5,6) “And HaShem-יהו״ה saw that the wickedness of man was great [in the earth, and that all the impulse of the thoughts of his heart was only evil continually. And HaShem-יהו״ה repented that he had made man on earth] etc.” There are [many] other cases similar to this, as explained elsewhere.)
כי רבה רעת האדם, “for man’s wickedness had become very great;” it is futile to ask that seeing that G-d has foreknowledge of all that man will do, creating him had been an exercise in futility to start with; why had G-d bothered? The answer is that everything is under the control of heaven except man’s decision to live in awe of the Creator or to defy Him. Seeing that G-d had decided to create a creature equipped with free will, He had simultaneously abrogated His right to interfere as long as man’s use of his freedom did not threaten to undo His universe. The reader is reminded of Deuteronomy 10,12, where Moses tells the people that G-d “asks” the people to revere Him; he did not say that G-d had “commanded” the people to revere Him. He also quoted G-d as expressing the wish that the people could maintain their moral high, as expressed after the revelation at Mount Sinai. In other words, He Himself had restricted His freedom in matters of religious belief of His creature. (Deuteronomy 5,26) “May they always be of such mind, to revere Me, etc.”A third verse spelling out the choice before all of us is found in Deut.30,14: “see I have given before you this day, life and goodness, or death and evil.”
Adonoy saw. Hashem saw that even reducing their life spans to 120 years did not cause them to repent. This was because their sins were the result of ideology as well as appetite.
וירא השם כי רבת רעת האדם, G'd saw that man's wickedness on earth kept increasing. G'd regretted that He had made man on earth. Why was the evil man did connected to "the earth?" The wording of the Torah gives the impression that man perpetrated evil deeds on the body of the earth, whereas their wickedness consisted primarily of violence and sexual perversions as per 6,11-12. While it is justified to describe the theft of land as violence and evil perpetrated on the earth, this is a mere technicality, a minor detail. Why did the Torah not simply say: "G'd regretted having made man," instead of saying that "G'd regretted having made man on earth?" This leads us to believe that if only G'd had made man elsewhere He would not now have had reason to regret it. Surely this is not what the Torah meant to tell us!
How do we understand G'd's "regretting" anything? Did not Bileam describe G'd (Numbers 23,19) as not ever regretting anything! Besides, what is the point of describing G'd as "saddened?" If this feeling had to be mentioned at all, it should have been mentioned after G'd had carried out His revenge on all the rebellious human beings and had wiped them out. The Torah addresses itself to the four elements man is composed of, fire, air, water and dust. These elements differ in importance and value, the lowliest one being dust seeing it is murky, opaque. The next higher category is water, followed by fire, followed by air or spirit which is the highest ranking of these elements. Although all creatures contain all four elements, different elements predominate in different creatures. The fish are made mostly of water, the birds mostly of air; this is why they can fly and hardly need to rest on earth. The salamander is a creature in which the element of fire predominates. Man is the only creature in which the lowest of the element, dust, predominates. The Torah reported G'd as having fashioned man "dust from the earth" (2,7). This accounts for man's primary habitat being earth. Man cannot live permanently either in the air, the water, or in fire. G'd had numerous reasons for arranging things in this way, one of them being the concept of מדרגות וסולם, that the universe consists of different levels and a ladder. In order for man to rise from one level to another it is important that the ladder which is the means for that spiritual ascent be firmly planted on earth.
When G'd observed that man's wickedness kept increasing, He realised that the fact that man was based on the lowest of the four elements was one of the causes. Also, his habitat was on earth which consists largely of the element of dust. This is the meaning of G'd saying that He saw that man's wickedness on earth had increased greatly. This is why G'd "regretted" not having made man primarily of a more refined element. The Torah prefaced G'd's "regret" by stating that man's thoughts were only concerned with evil all day long, and He attributed this to the fact that man was not made predominantly of one of the more refined elements. G'd's "sadness" refers to the impediments that man's raw material posed to his attaining the objectives His Creator had planned for him. This is why the Torah did not say ויתעצב בלבו, but ויתעצב אל לבו. The word אל alludes to the ambitions G'd had harboured for man when He created him G'd did not want to change the ambitions He had entertained for man for reasons best known to Him; this is why He did not redesign man from one of the other three elements but rather allowed almost the whole species to perish in order to persevere with His original plan. Man's corruption did cause a severe setback to G'd's hopes and timetable. While it is perfectly true that the term "He regretted" is not appropriate for the Creator who has foreseen everything, the Torah is entitled to use the term because of the twin attribute of Mercy and Justice that G'd manifests. When man acts in accordance with the wishes of His Creator the attribute of Justice agrees to G'd giving predominance to His attribute of Mercy. When man rebels, the reverse is the case. Our verse describes that the attribute of Mercy preferred that man had never been made instead of agreeing that man should now be judged by the attribute of Justice. G'd was "saddened" as this was not sufficient reason to consider the whole universe as a failure, a wasted effort.
We may also understand the passage in connection with what Maimonides wrote in chapter 5 of his הלכות תשובה. "G'd and His knowledge are one and the same [not like man whose perceptive powers are outside his essence. Ed.]. We are unable to understand this properly, just as we lack comprehension of how G'd can know every detail of the future without such knowledge robbing man of his freedom of decision. All we know as a certainty is that G'd does not interfere with man's free choice. The ראב"ד, with characteristic lack of deference, adds that Maimonides is incorrect, that G'd's perceptions are similar to someone foretelling the future by means of a horoscope. Maimonides is surely closer to the truth as G'd's perceptions cannot be compared to man's. Who would dare suggest that G'd obtains knowledge from outside sources, through trial and error and all the other methods used by us to define the character of what we see, hear, or touch. G'd is able to deny, i.e. totally ignore and remain unaffected by knowledge He had previously acquired. It is this the רמב"ם had in mind when he wrote that man cannot comprehend the manner in which G'd perceives. When Bileam declared (Numbers 23,21) that G'd had not seen any iniquity in Jacob, he referred to exactly this ability of G'd to totally ignore something that He knew was going to occur in the future.
We can therefore say that at the time G'd created man He totally excluded from His conscious mind all and any sins that man would ever commit. He did so for two reasons. 1) G'd is good and does not dwell on evil. This reason does not suffice, however, because G'd needs to know what will happen and what will be the ultimate outcome of what happens now. 2) G'd excludes such future events from His consciousness so that the wicked cannot claim they had been programmed by G'd due to His omniscience, and that therefore they are not culpable for their evil deeds. The wicked believe in what we call "self-fulfilling prophecies," and they consider G'd's foreknowledge as belonging to that category. This concept is part of the verse (1,31): "G'd looked at all He had done and here it was very good." G'd "saw" i.e. foresaw, only what was good, i.e. the deeds of the righteous. Of course you will ask: "if so how could G'd punish someone for a deed that He had not seen?" The Torah tells us that at at this point in time G'd chose to look at the deeds of the wicked; what He saw caused Him to regret that He had for so long ignored these deeds in order that His knowledge would not become a self-fulfilling prophecy.
'וירא ה, seeing that the time G’d had allocated to the people to improve their ways had elapsed, G’d saw that nothing had changed. רק רע כל היום, the words וכל יצר, refer to both man’s urges, the urge to do good, and the urge to do evil. The urge to do good had succumbed to the evil urge, completely. The Torah here calls the planning of wicked deeds based on impulses יצר לב, the urge of the heart. The reason is that the heart is perceived as the origin of all impulses be they good or be they evil in nature. The reason why G’d gave them 120 years extension, although He was well aware that they would not do teshuvah, was only in order for man to learn from G’d’s attributes, and to adopt this attribute for himself. Just as G’d allowed man plenty of time to improve his ways, so man, when dealing with his fellow, should also not be impatient, but allow enough time for people to rethink their evil attitudes. When G’d created the human race He wanted it to be good completely, or at least predominantly. If mankind would turn to be completely evil it could not endure, seeing that G’d had chosen the good. When He saw that the generation preceding the deluge was thoroughly evil, especially in their inter-personal relations, their use of violence as a legitimate tool to gain their ends, their deeds threatened to undermine the foundations upon which G’d had built His universe. He therefore decided to destroy all those who were evil and to save only the few good ones, so that these survivors could form the nucleus of a better human race after the deluge. G’d had found Noach, his sons, and their wives to be good and they were chosen to provide the seed for future generations. Lemech, Noach’s father had died already 5 years prior to the deluge, and Metushelach, Noach’s grandfather, another good man, had lived his life to the full before the onset of the deluge. As a result of these two men having died, there were no righteous people left on earth other than Noach and his family.
Im רע liegt der Begriff des Bruches im Gegensatz zum שלם und תמים. Nicht ohne Grund heißt es wohl בארץ, nicht bloß באדמה, der Trägerin des Menschenwirkens. Gott hat die Erdwelt geschaffen und den Menschen als seinen Stellvertreter in sie gesetzt. Allein durch das Bisherige war ein "großer Bruch" in die Harmonie der Erdwelt gebracht. Es ist die Frage, ob רעת האדם die Schlechtigkeit oder das Unheil (Un-Heil, heil: ganz, ebenso wie רע) bezeichnet, das der Mensch in die Erdwelt brachte. Wir glauben, das letztere. Als Gott herniederblickte, war durch den Menschen bereits das größte Unheil auf die Erde gebracht, die Gegenwart war also schon über alle Maßen schlecht, und für die Zukunft: כל יֵצֶר מחשבות לבו רק רע כל היום.
יֵצֶר In unglückseliger Weise hat man dieses Wort durch "Trieb" übersetzt, als ob es im Menschen eine Gewalt gebe, die ihn zum Bösen treibe. Daraus hat sich sodann jene trostlose Anschauung gestaltet, auf welcher eine große "religiöse" Genossenschaft beruht, jene Anschauung von der Gewalt des Bösen, in dessen Macht der Mensch angeblich ruht und aus der er erst durch einen gewissen Glauben gerettet werden könne. Aus diesem Wörtchen יֵצֶר ward somit ein fester Strick gedreht, der die Menschheit knebelt, und doch ist nichts ferner von dieser Vorstellung als eben dieses Wort.
Schon in der Wurzel יצר liegt ja durchaus nichts Zwingendes, sondern Bildendes. Allein die Form יֵצֶר ist ja gar nicht aktiv, sondern passiv, es heißt ja nicht das Bildende, sondern das Gebildete, und wollte man יצר mit: treiben übersetzen, so wäre es ja nicht: was den Menschen treibt, sondern: was der Mensch treibt! יֵצֶר steht ja offenbar dem יוצֵר wie das Geschöpf dem Schöpfer, das Werk dem Bildner gegenüber: ויֵצֶר אמר ליוֹצְרו (Jes. 29, 16). יֵצֶר ist somit wie Stoff, כחמר ביד היוצר. dem יֵצֶר untergeordnet, und יֵצֶר מחשבות; ist: das Gebilde unserer Gedanken.
Unsere Seele ist ein חושב, ein Weber (חשב Grundbedeutung: verbinden, kombinieren, חשב האפור), der Stoff ist ihr gegeben. Als gefügiger Stoff liegen alle Anlagen in ihrer Hand, gute und böse; die Seele hat sie zu verbinden, Gestalten daraus zu machen, צורות: unsere Ideale, und diese צורות sind: יֵצֶר das Gebilde unserer webenden Seele. Aus dem gegebenen Stoff können wir machen was wir wollen. Gott hat uns aber zugleich die "Muster" gegeben, nach denen wir weben sollen. Tun wir dies, so ist alles gut. Der חושב kann keines Fadens, keiner Farbe entbehren. An angewiesener Stelle und in vorgewiesener Weise ist alles gut. יֵצֶר, die Idee, die Vorstellung dessen, was wir erreichen können, lockt uns allerdings, es zu erreichen, allein dies ,יֵצֶר selbst haben wir gemacht. Ist die von uns gebildete "Idee" (ja buchstäblich יֵצֶר Ιδέα, das Gestaltete, das Bild) eine gute, so streben wir zum Guten, und umgekehrt. So heißen die Bilder, die Vorstellungen der Seele in Job in ausgeprägter passiver Form ja geradezu ויצֻרַי כצל כולם :יְעצורים (Job 17. 8), meine Vorstellungen, die Bilder, die ich in meinem Innern konstruiere, sind wie ein Schatten. So nannte David die freudige Hingebung an Gott, die שמחה להתנרב, die das Volk bei den Spenden zum Tempelbau bewährte: יצר מחשבות לבב העם, und betete: שמרה זאת, d.i. die שמחה להתנדב, bewahre diese freudige Hingebung für immer zur Idee der Gedanken des Herzens deines Volkes, d. h. mache, daß die Gedanken des Herzens deines Volkes zu allen Zeiten den Entschluss zu einer solchen Hingebung bilden mögen. (Chron. I. 29, 18).
Hier heißt es also: schon in der Gegenwart war das durch den Menschen in die Welt gebrachte Unheil groß, und hinsichtlich dessen, was noch von ihm zu erwarten, was jetzt nur noch als Gedankenbild in ihm wohnte, war "jedes Gebilde der Gedanken seines Herzens nur schlecht den ganzen Tag, oder alle Tage". Schon der Ausdruck כל יצר beweist, daß hier nicht von dem sogenannten bösen Triebe die Rede sein kann. Von ihm, der nur einer ist, lässt sich nicht sagen, jeder, wohl aber von den Ideen und Vorstellungen; ebenso ist nur bei diesen das: רק an seinem Platze. Jedes Ideal, das sie anstrebten, hatte auch nicht eine einzige gute Seite, und diese, nur das Schlechte anstrebende Richtung war zu jeder Zeit, somit also in allen Lebensbeziehungen, dieselbe.
כי רבה רעת האדם, a reference to the past,
וכל יצר לב האדם, a reference to the future (when it would not improve)
The Lord saw that the wickedness of man was great on the earth, and that every inclination of the thoughts of his heart was only evil all the time. One’s inclinations are not necessarily evil; they are the proactive and creative force within man, which can lead him in various directions. Indeed, the Sages speak of a good inclination. The verse, however, refers to an inclination that is completely evil. That is, man chose to utilize his inclination exclusively for evil.
If a person's sins exceed his merits, he will immediately die because of his wickedness as [Jeremiah 30:14] states: "[I have smitten you...] for the multitude of your transgressions." Similarly, a country whose sins are great will immediately be obliterated as implied by [Genesis 18:20]: "The outcry of Sodom and Amorah is great.... In regard to the entire world as well, were its [inhabitants'] sins to be greater than their merits, they would immediately be destroyed as [Genesis 6:5] relates: "God saw the evil of man was great... [and God said: `I will destroy man....']" This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: "One sin may obscure much good." The weighing [of sins and merits] is carried out according to the wisdom of the Knowing God. He knows how to measure merits against sins.
(1+2) The survivors of the deluge and their descendants were chastened by the occurrence of the deluge, and it was impressed upon them for many generations that corruption in man does not go unpunished. Also, henceforth, man would no longer have a common origin, but would be descended from one of the three sons of Noach, thus making complete unanimity of purpose and lifestyle among the various tribes almost impossible. (3) When G-d refers to having smelled the fragrance of Noach's sacrifice, this very improvement in man's potential is what He means. Complete agreement amongst all of mankind to act against their Creator has become genetically and environmentally almost impossible. This in turn guarantees that there will never again be a need for a deluge, i.e. simultaneous destruction of the species. (2) The reason given "that the heart of man is evil, stems from its youthfulness" (Genesis 8,21) means that the nature of man prior to the deluge was different, could all be traced to a single cause, his common ancestor. This cause had been changed dramatically. From now on, only his personal immaturity could account for man's wickedness, but he would not be weighed down by the collective wickedness of earlier generations and its hereditary impact. In other words, the burden of "the original sin" had now been removed from the post Noachide generations. Inasmuch as the creation of man as a species was not really complete until this change had occurred, we understand that G-d felt "sad" before the deluge that He had to proceed in this manner to bring about the transformation of man. (7) It is not appropriate for the Creator to "voice" that sentiment to someone else, therefore He is described as having said it "in His heart." Moreover, since G-d had referred to the inner thoughts of man, i.e. "the images produced in the heart of man," His response also would not be revealed openly. The principle of midah keneged midah, measure for measure, is at work here. Creator and creature each do their own separate planning. In order that the promise not to destroy mankind (earth) again, would not be misinterpreted to mean that there would no longer be a destruction of man, the Torah continues by saying that the seasons, planetary orbits, etc. would continue to function regularly, i.e. the laws of nature would not be suspended as such, but local destructions such as the destruction of the wicked society of Sodom etc. will continue to be possible. G-d proceeds to tell Noach and his sons the positive aspects of the new world order, implying that the deluge had been worthwhile, in view of this new development. (Chapter 9,9-17) The fact G-d addressed all of them, supports our view that each one of them represented the source of the future of mankind. He includes in the covenant the animals to make it clear that they too will not again be subject to mass destruction as had been experienced during the deluge. (4+5) G-d re-interprets the meaning of the midat hadin, the attribute of justice, to mean that collective punishment from now on is applicable only when the wicked have acted collectively rather than individually, separately. Since such conduct from now on is practically impossible due to the diversity of man's ancestry, He can reassure man by a visible sign of this state of affairs. The reference "I have given My bow in the cloud," indicates that the rainbow is not a new phenomenon. The fact that it refracts light into different colors, is parallel to the fact that from now on man, though descended from Noach, refracts into different types through the simultaneous experiences of Noach's three sons during the deluge. Each one of them will bequeathe a slightly different outlook to his respective offspring. To explain the significance of the rainbow, we must appreciate three facts.
An additional purpose of these encounters is to acquaint Abraham with the scope of Personal Divine intervention, and how it extends both to groups of people and to individuals. It also taught Abraham about the effectiveness of prayer, when it is offered to save someone from evil decrees. The fact that G-d takes the trouble to re-examine what He had already known about the Sodomites, is the subject of prophetic revelation to Abraham, and triggers the dialogue about the manner in which the innocent should be spared. We know already from Genesis 6,5 that G-d is aware of the state of man, whether good or sinful. "G-d saw that man's wickedness upon the earth had become widespread, and that thoughts of evil preoccupied man all day long." Abraham stood facing G-d while fully awake, when he made his plea on behalf of the good people of Sodom. The reference to "was still standing" is to the continuity of prophetic insights granted to him at the opening of our Parshah. He "approached" refers perhaps to a spot from which Sodom was visible, or to a location Abraham considered suitable for prayer. For this reason, we read at the end of the dialogue that "Abraham returned to his place." The fact that on the following morning Abraham returned to the spot from which he had offered his prayer (Genesis 19,27-28), and looked down on what had been Sodom, Gomorrah etc., indicates the place at which he had prayed the previous evening.
A) Even though laws of nature have been appointed to govern the fates of the seventy nations of the world, this does not imply that G-d has totally relinquished control. Evidence is G-d’s direct interference at the time of the deluge, the tower of Babel, the destruction of Sodom etc. In each of these events the Torah uses the term "seeing," an attribute of G-d which invariably precedes G-d’s effort to bring about a correction in His universe.
Among them, what the verse says: "for the imagination of man's heart is evil from his youth" (Bereishis 8:21), and "the L-ord saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually" (Bereishis 6:5), and "a man is born as a wild donkey's colt" (Iyov 11:12), and "Behold, the moon has no brightness"(Iyov 25:5) and "how much less, man, who is a worm, and the son of man, who is but a maggot!" (Iyov 25:6), and "[How then can man be justified with G-d,] or how can he be clean that is born of a woman?" (Iyov 25:4).
However, for a purpose of humanity such as this, the only thing that will bring future generations to this is the keeping of these lofty chukim that are designated to sow the seeds of righteousness. For the heart cannot be transformed except through the emergence of a multitude of actions over the course of many generations which are directed towards a lofty ultimate purpose. And the ultimate purpose, even though it can only be perceived by individuals who understand it, when that time comes when it is proper for the entire nation to inherit it, this impact will be accepted and closely guarded. If so, anyone who keeps the chukim of the Torah is doing (Deuteronomy 33:21) "God’s righteousness", with the whole world in general, and with the Jews especially, and his soul will be filled with light, with the recognition of the greatness of the value of the general goal of the Torah, which can only be completed with the practical keeping of the Torah, that is built with the sagacity of God; (Kiddushin 30a) “I created the evil inclination, and I created Torah as its antidote.” If man's nature is (Genesis 6:5) "only evil all the time", isn’t the Torah a “tree of life” to sweeten [life’s] bitterness? And who is he that takes his share [of responsibility] in this lofty and enlightened future of humanity? Only someone who keeps the Torah. And how great is the shame, and how grievous is the loss, for any soul that can take part of that lofty ultimate purpose, through not separating from the community, and going in the way of life of his nation, even from the aspect of the crass recognition of the masses to recognize the holy mission; how evil and bitter is it when he sees that his own hands have caused him to lose his share in doing the collective good for all of humanity, and for everything that has a living breath. How mighty is that pure feeling of those who see the future purpose. (Malachi 3:18) "Then shall you return, and you will discern between the righteous and the wicked, between he that serves God, and those that do not serve Him;" (Daniel 12:2) "these are for everlasting contempt" and "these are for everlasting life".
"to avert the evil of Haman the Agagite and his thought against the Jews" (Esther 8:3): You should know that Haman concluded to destroy the descendants of the Jews. And he acted on his conclusions, since he wrote books to all the provinces of King Ahasuerus to destroy the Jews. And were it not that God was with us, to repeal his counsel, he would have done according to his desire, God forbid. And nevertheless, his plan is never described with the expression, counsel (etzah), and you will not find it in the Scroll of Esther or in another source with the description, counsel. And the reason is clear from our words, since he did not conclude it from the intellect, and he did not evaluate it in his heart, among various contrasting thoughts which grow out of opposed models. For this evildoer sought to destroy a great nation without any blame, but just from his evil thought. For all 'the impulse of his thought is only evil' (An allusion based on Genesis 6:5.) ; the thought designed by his pride, as written explicitly in the words of Esther (Esther 8:5), "let dispatches be written countermanding the dispatches of the thought of Haman son of Hammedatha the Agagite, who wrote to destroy the Jews throughout the king’s provinces": The thought of his impulse to harsh anger; the thought of his impulse to great hatred towards the people of God, since he was an Aggagite enemy of the Jews; the thought of his impulse to evil; and so forth many times over. And the thoughts of these designs came to one conclusion towards evil. And Scripture testifies to this when saying (Esther 3:5), "and Esther was full of anger." That is to say that Haman's spirit was full of violence and anger, nothing could pass in front of him. A thought of the model of fear of God and His trepidation did not raise itself in his heart; a thought of the model of mercy did not raise itself; and likewise from the good models - since he was totally wicked. It is as is it stated (Esther 3:6), "and Haman sought to destroy all the Jews." That is to say his spirit desired to do evil, not from intellect and not from knowledge.
We must now show why, according to this principle, the senses of hearing, sight and smell, are attributed to God, but not those of taste and touch. He is equally elevated above the use of all the five senses: they are all defective as regards perception, even for those who have no other source of knowledge: because they are passive, receive impressions from without, and are subject to interruptions and sufferings, as much as the other organs of the body. By saying that God sees, we mean to state that He perceives visible things; “He hears” is identical with saying “He perceives audible things”; in the same way we might say, “He tastes and He touches,” in the sense of “He perceives objects which man perceives by means of taste and touch.” For, as regards perception, the senses are identical: if we deny the existence of one sensation in God, we must deny that of all other sensations, i.e., the perceptions of the five senses: and if we attribute the existence of one sensation to Him, i.e., the perception appertaining to one of the senses, we must attribute all the five sensations. Nevertheless, we find in Holy Writ, “And God saw” (Gen. 6:5); “And God heard” (Num. 11:1); “And God smelt” (Gen. 8:21); but we do not meet with the expressions, “And God tasted,” “And God touched.” According to our opinion the reason of this is to be found in the idea, which has a firm hold in the minds of all men, that God does not come into contact with a body in the same manner as one body comes into contact with another, since He is not even seen by the eye. While these two senses, namely, taste and touch, only act when in close contact with the object, by sight, hearing, and smell, even distant objects are perceived. These, therefore, were considered by the multitude appropriate expressions [to be figuratively applied to God]. Besides, the object in figuratively applying the sensations to Him, could only have been to express that He perceives our actions: but hearing and sight are sufficient for that, namely, for the perception of what a man does or says. Thus our Sages, among other admonitions, gave the following advice and warning: “Know what is above thee, a seeing eye, and a hearing ear.” (Mishnah Abot, 2:1.)
This appropriate and satisfactory explanation, the correctness of which I do not doubt, is weakened by three passages, in which, according to this view, I expected to find the verb “to see” paraphrased “to be revealed before him,” but found instead the literal rendering” to see in the various copies of the Targum. The following are the three passages “And God saw that the wickedness of man was great upon the earth” (Gen. 6:6); “And the Lord saw the earth, and behold it was corrupt” (ib. 6:12); “and God saw that Leah was hated” (ib. 29:31). It appears to me that in these passages there is a mistake, which has crept into the copies of the Targum, since we do not possess the Targum in the original manuscript of Onkelos, for in that case we should have assumed that he had a satisfactory explanation of it.
It is now clear that the action of bodies upon each other, according to their forms, prepares the substance for receiving the action of an incorporeal being, or Form. The existence of actions of purely incorporeal beings, in every case of change that does not originate in the mere combination of elements, is now firmly established. These actions do not depend on impact, or on a certain distance. They are termed “influence” (or “emanation”), on account of their similarity to a water-spring. The latter sends forth water in all directions, has no peculiar side for receiving or spending its contents: it springs forth on all sides, and continually waters both neighbouring and distant places. In a similar manner incorporeal beings, in receiving power and imparting it to others, are not limited to a particular side, distance, or time. They act continually; and whenever an object is sufficiently prepared, it receives the effect of that continuous action, called “influence” (or “emanation”). God being incorporeal, and everything being the work of Him as the efficient cause, we say that the Universe has been created by the Divine influence, and that all changes in the Universe emanate from Him. In the same sense we say that He caused wisdom to emanate from Him and to come upon the prophets. In all such cases we merely wish to express that an incorporeal Being, whose action we call “influence,” has produced a certain effect. The term “influence” has been considered applicable to the Creator on account of the similarity between His actions and those of a spring. There is no better way of describing the action of an incorporeal being than by this analogy; and no term can be found that would accurately describe it. For it is as difficult to form an idea of that action as to form an idea of the incorporeal being itself. As we imagine only bodies or forces residing in bodies, so we only imagine actions possible when the agent is near, at a certain distance, and on a particular side. There are therefore persons who, on learning that God is incorporeal, or that He does not approach the object of His action, believe that He gives commands to angels, and that the latter carry them out by approach or direct contact, as is the case when we produce something. These persons thus imagine also the angels as bodies. Some of them, further, believe that God commands an action in words consisting, like ours, of letters and sound, and that thereby the action is done. All this is the work of the imagination, which is, in fact, identical with “evil inclination.” For all our defects in speech or in character are either the direct or the indirect work of imagination. This is not the subject of the present chapter, in which we only intended to explain the term “influence” in so far as it is applied to incorporeal beings, namely, to God and to the Intelligences or angels. But the term is also applied to the forces of the spheres in their effects upon the earth; and we speak of the “influence” of the spheres, although the spheres are corporeal, and the stars, being corporeal, only act at certain distances, i.e., at a smaller or a greater distance from the centre, or at a definite distance from each other, a circumstance which led to Astrology.
So now I’ve shown you a few of the ways that the inclination camouflages itself strategically, as the sages (OBM) stated (Kiddushin 30b): “A person’s inclination is renewed each day, for it’s stated (Bereshit 6:5) ‘exclusively evil all day long’.” It’s not enough that it dominated the person by plotting strategically the day before yesterday; rather, it continues to plot anew each day. And it’s seems as if it is not seducing him towards evil in any way. Rather, the opposite—it shows the person that whatever he learned in Torah or fulfilled commandments, not a bit of good was in them yet, and he’s been exclusively evil all day long. In this way it dominates the person, as the sages (OBM) stated (Sukka 52b) on the verse “The wicked one waits for the righteous and seeks to kill him…” (Tehillim 37:32)—“he” being the evil inclination; he is the angel of death, full of eyes, and he waits to see what will be the result, how to cause him to fail, (for the context of “waiting” is about something that will come to be in the future), until a person will no longer know to be careful.
R. Chelbo said in the name of Rav Huna, ‘one should always take care with the afternoon prayer because Eliyahu was only answered through the afternoon prayer, as it says “And it came to pass at the time of the afternoon offering that Eliyahu the prophet drew near and said…answer me, Lord, answer me…” (Melachim I 18:36-37) R. Yochanan said, ‘so too the nighttime prayer, as it says “Let my prayer be set before You as incense; and the lifting up of my hands like the evening offering.” (Tehillim 141:2) Rav Nachman bar Yitzchak said ‘so too the morning prayer, as it says “Lord, in the morning hear my voice; in the morning I will direct my prayer to You and wait expectantly.”’ (Tehillim 5:4) [Berachot 6b] There are limbs which are doubled, whose redundancy is for enhanced safety, that if one should be lost the remaining one will fill its place. There are limbs each of which have their own intrinsic value, and if one is lost another cannot fill its place. Each of the three prayers fixed in their times is aligned with a particular aspect of the service of prayer, in such a manner that it cannot be considered a redundant limb, that at the very least one proper prayer will rise up from amongst the three; rather each one requires particular care in itself. One stands as a foundation against the overflowing of the inclination of one’s heart with the dissolution and foolishness that are mingled into the business of the world. This prayer restores one’s spiritual loss through pouring out the heart’s conversation before G–d, cleansing it of its false veneer (See Yechezkiel 13:10 as well as 22:28) with loftiness of pure conceptions of G–d consciousness and Divine service. The afternoon prayer acts toward this end. It comes after the intensity of the mundane concerns of the day, just as Eliyahu was answered then in his battle against the worship of the ba’al. (Ba’al, which in Hebrew means master, was the foundational male deity with which Israel was in conflict in the biblical period. See Kings I 18 for the story of Eliyahu’s final showdown with the priests of the Baal. And check out theageofprophecy.com) The nighttime prayer lifts the human spirit into the glorious station of its soul, through the purification of thoughts and musings. “Let my prayer be set before You as incense…,” because the incense offering is a ‘thing done in secret’ (Yoma 44a) bringing about the fixing of one’s ways in their innermost chambers. (See Yechezkiel 8:12) It atones for evil speech said in private (Zevachim 88b) which occurs primarily through the thoughts of the heart (See Bereshit 6:5) , as it is written ”let one not devise evil in his heart against his neighbor…” (Zechariah 18:17) But in the morning, when evil influences have not yet clung to the powers of the soul, but they nevertheless lack a wholeness of potency due to the ascendency of physical nature during the night’s sleep, the morning prayer awakens and orders them in a framework of holiness, in a lofty accounting of righteousness and rectitude, in the awe of G–d and His love. “HaShem, in the morning hear my voice, in the morning I direct (e’eroch) my prayer to you,” the framework (ma’arechet) of my heart and the powers of my soul, “and I wait expectantly” that you will be with me to sustain my valor, because one who comes to purify himself receives assistance. (Shabbat 104a)
In the Zohar they were very stringent about this sin, and this is what it says: (Zohar with Sulam commentary, Beresheet B) 393. Of the verse, "For You are not El who has pleasure in wickedness; nor shall evil dwell with you" (Tehilim 5:5), Rabbi Yehuda said: This verse has been discussed and explained, yet come and behold: he who cleaves to and is led by the Evil Inclination is defiled and will be led further into defilement, as we have learned. 394. "The wickedness of man was great," because men committed all sorts of sins and their guilt was complete when they spilled blood in vain upon the ground. This refers to those who pollute their ways upon the earth, THAT IS, THEY SPILL THEIR SPERM IN VAIN. Thus, it is written: "Only evil (Heb. ra) all day." In another place it is written: "And Er, the son of Judah, was evil (Heb. ra) in the eyes of Hashem" (Beresheet 38:7), BECAUSE HE SPILLED HIS SEED UPON THE EARTH. THIS INDICATES THAT THE WORD RA REFERS TO THE WASTE OF SEED.
Chapter 1 of the Torah [1] "And the Lord saw that the wickedness of man was great in the earth" (Genesis 6:5). Scriptures say: "For there is a time for every experience, including the doom; for a man’s calamity [ Still another term for death; cf. “the time of calamity” for “the hour of death,” 9.12. ] overwhelms him. "(Ecclesiastes 8:6). Because the wicked man angered the Lord, saying, "The Lord swore that He would not bring a flood upon the world again, so we can do whatever we want." And how do we know that the Lord swore not to bring a flood upon the world? It is said, "For this is like the waters of Noah to me; for as I have sworn that the waters of Noah shall no more go over the earth" (Isaiah 54:9). And it is as if He sees the wicked who angers Him and wonders why He swore, saying, "What have I done to swear that I will not bring a flood upon the world?" And so Isaiah says, "And truth is lacking, and he who departs from evil makes himself a prey" (Isaiah 59:15), and "And the Lord saw" (Isaiah 59:15), for there is no righteous man in the world who prays before Him to appease Him because of them. And it is evil in His eyes that there is no justice (Isaiah 59:15), to judge their deeds. The Lord said to the wicked, "You say that I swore not to bring a flood upon the world again. Punishments are in store for scoffers And blows for the backs of dullards." (Proverbs 19:29), blows that are tumultuous and tumultuous, for if I swore not to bring a flood of water, I will bring a flood of fire and brimstone and stones, as it is said, "And the Lord caused to rain upon Sodom and upon Gomorrah brimstone and fire" (Genesis 19:24). And when the Amorites came upon Joshua, He brought upon them a flood of stones, as it is said, "And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the Lord cast down great stones from heaven upon them unto Azekah, and they died" (Joshua 10:11). Pharaoh, the wicked one, consulted with his advisors and said, "We can find nothing that God has sworn to except a flood of water, in which we can sink them and they will die, as it says 'Every son that is born you shall cast into the river' (Exodus 1:22)." God replied, "You should know that I have the power to judge you in this way, as it is written, 'Then Pharaoh and his army were destroyed in the Red Sea' (Psalm 136:15)." When Sisera came to attack Israel, they judged him only with fire and water, as it says, "From heaven the stars fought, from their courses they fought against Sisera" (Judges 5:20) and "The river Kishon swept them away" (Judges 5:21). Similarly, when Sennacherib came to Jerusalem, God judged him only with a fiery flood, as it says, "Then the angel of the Lord went forth and smote in the camp of the Assyrians a hundred and eighty-five thousand" (2 Kings 19:35). Moreover, all generations, if a person sins, they judge him in a manner similar to his sin. If he deserves stoning, he falls from a rooftop, a wall, a tree, an animal, or he is hit by a falling object. If he deserves burning, he falls into fire or boiling water. If he deserves killing, God sends someone to kill him, or he falls upon a knife or a sword, or the knife or sword falls upon him. If he deserves strangulation, he falls into a sea, a river, or a pit. Therefore, Solomon said, "To every purpose there is a time and a judgment" (Ecclesiastes 8:6), for what caused all these judgments is that the evil of man is great upon him.
[3] Another interpretation: "And the Lord saw that the wicked say," And scriptures say: "Holy One, Blessed be He, does not see when we sin, for He is far away, and there are seven heavens between us and Him," as it is said, "Clouds screen Him, so that He cannot see" (Job 22:14), and David said of them, "They say, 'The Lord does not see; the God of Jacob pays no heed'" (Psalm 94:7). But the Holy One, blessed be He, says to the wicked in the world, "Who implanted the ear? Who fashioned the eye? Does not He who disciplines nations rebuke? He who imparts knowledge to human beings? The Lord knows human plans; they are only a puff of air" (Psalm 94:9-11). And although the law says this about me, that "He knows deceitful men; when He sees wrongdoing, will He not take note?" (Job 11:11), I have done this for your sake, as it is said, "And the Lord saw that the wickedness of man was great in the earth" (Genesis 6:5).
[4] Another interpretation: the HaShem saw that the wickedness of man was great in the earth, and that every inclination of the thoughts of his heart was only evil continually." (Genesis 6:5) Similarly, it is written in Ecclesiastes 6:1, "There is an evil which I have seen under the sun, and it is common among men." The Holy One, blessed be He, said, "Behold what these wicked people do! When I created them, I gave each of them two suns, one good and one bad, and they forsake the good sun and cling to and associate with the bad. And from where do we learn this? As Solomon said in Proverbs 21:1, 'The king's heart is like channels of water in the hand of the Lord; He directs it wherever He wants.' Just as the king can turn water in any direction he wishes, so too can the Holy One, blessed be He, turn the hearts of man in any direction He desires. And as we find that Solomon said, 'There was a small city with few men in it, and a great king came against it, and besieged it and built great bulwarks against it' (Ecclesiastes 9:14), so too does the Holy One, blessed be He, surround and punish the wicked for their evil deeds." The small city is the body, the few men in it are the organs, the great king is the evil inclination (yetzer hara), and the siege works are the great temptations that the evil inclination uses to ensnare man. But there was found in it a poor (and wise) man (ibid.). This is the good inclination (yetzer tov), who with his wisdom saves the city. The good inclination guides man towards a good and righteous path of life, and man does not remember that poor man (the good inclination). God said: "These wicked people not only did not follow their evil inclination, but they also perverted their good inclination and made it evil, as it is written: 'And every inclination of the thoughts of his heart was only evil continually' (Genesis 6:5)." This is the end of the Torah portion.
“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).
“The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer to the woman the oath of the curse” – Rabbi Zeira said in the name of Rav: Why are two oaths stated regarding the sota? One is before the scroll is erased and one after the scroll is erased, because there is no absolute chronological order in the Torah. The Rabbis say: One is an oath accompanied by a curse, and one is an oath that is not accompanied by a curse. How is the oath accompanied by a curse? It is when he says to her: I administer an oath to you that you were not defiled, but if you were defiled, it [the water] will enter you. “And the priest shall say to the woman” – to the exclusion of a deaf woman. “May the Lord render you” – woe unto the wicked, who transform the attribute of mercy into cruelty. Every place that the Tetragrammaton is stated, it is the attribute of mercy, as it is stated: “The Lord, the Lord, God merciful and gracious” (Exodus 34:6), but here it is the attribute of cruelty. “As a curse and as an oath” – could it be that the woman herself will be “as a curse and as an oath”? The verse states: “Among your people” (Numbers 5:27), saying that everyone will take oaths in your name and curse each other and say: ‘If you performed this evil act, your end will be like the end of so-and-so.’ “In the Lord causing your thigh to fall and your belly to distend” – it is taught: It says regarding the sota: “In the Lord causing your thigh to fall, and your belly to distend.” From the place that she began in the transgression, from there is the onset of the punishment. With the thigh she began in the transgression, and then the belly; therefore, the thigh is cursed initially, and then the belly. The rest of the body is not spared, as it is stated: “The woman shall become a curse among her people” (Numbers 5:27). Likewise you find regarding the members of the generation of the Flood. Man began in the transgression initially, as it is stated: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5). They were stricken first, and the rest were not spared, as it is stated: “He obliterated all existence…[from man, to animal, to crawling creature, to birds of the heavens]” (Genesis 7:23). The youth of Sodom began in the transgression initially: “The men of Sodom surrounded [the house, from young to old]” (Genesis 19:4). They too were stricken initially, and the rest were not spared, as it is stated: “And the men who were at the entrance of the house they smote with blindness, [from small to great]” (Genesis 19:11). Pharaoh began in the transgression initially, as it is stated: “Pharaoh commanded all his people, [saying: Every son who is born, you shall cast him into the Nile]” (Exodus 1:22). “He said to his people.… Let us be [cunning with it]” (Exodus 1:9–10). He was stricken first, and the rest were not spared, as it is stated: “Upon you and upon your people…[the frogs will ascend]” (Exodus 7:29). The scouts, they began in the transgression initially, as it is stated: “They spread an evil report of the land” (Numbers 13:32). They too were stricken first, and the rest were not spared, as it is stated: “The men, spreaders of the evil report of the land, died” (Numbers 14:37). And it says: “I am the Lord, I have spoken; surely, I will do this [to this entire evil congregation…in this wilderness they shall expire, and there they shall die]” (Numbers 14:35). The neighbors of the land of Israel, they began in the transgression initially, as it is stated: “So said the Lord: About all My [evil] neighbors, [who touch the inheritance that I bequeathed to My people Israel]” (Jeremiah 12:14). They too were stricken first, as it is stated: “Behold, I am displacing them from upon their land” (Jeremiah 12:14). The prophets of Israel, they began in the transgression initially, as it is stated: “As from the prophets of Jerusalem duplicity has spread to all the land (Jeremiah 23:15). They too were stricken first, and the rest were not spared, as it is stated: “A curse will be derived from them [by the entire exile of Judah]” (Jeremiah 29:22).
“The Lord saw that the wickedness of man was great on the earth, and every inclination of the thoughts of his heart was only evil all the day” (Genesis 6:5). “The Lord saw that the wickedness of man was great” – it is written: “For there is a man whose work is with wisdom, with knowledge, and with smoothness” (Ecclesiastes 2:21). (“There is a man” actually refers to God, as the Midrash goes on to elaborate.) Rabbi Yudan said: How great is the power of prophets, in that they can liken the creation to its Creator, (This is phrased euphemistically, as they actually describe the Creator in human terms.) as it is stated, [describing a vision of God]: “I heard the voice of a man by the Ulai” (Daniel 8:16). Rabbi Yehuda bar Simon said: You have another verse that is even clearer than this one, as it is stated [describing a vision of God]: “And upon the likeness of the throne was a likeness, like the appearance of a man” (Ezekiel 1:26). “Whose work is with wisdom” – as it is stated: “The Lord founded the earth with wisdom” (Proverbs 3:19). “With knowledge” – as it is stated: “With His knowledge the depths were breached” (Proverbs 3:20). “And with smoothness” – Rabbi Berekhya in the name of Rabbi Yehuda bar Simon: Neither with toil nor with exertion did the Holy One blessed be He create His world, but rather, “With the word of the Lord the heavens were made” (Psalms 33:6) – upon [utterance of] the word of the Lord, the heavens were already made. “But he will give it over to a man who did not toil for it to be his portion” (Ecclesiastes 2:21) – this is the generation of the Flood. “This too is futility and a great evil” (Ecclesiastes 2:21) – “the Lord saw that the wickedness of man was great.”
Another matter: “The Lord saw that the wickedness of man was great on the earth” – it is written: “For all his days are pains, and anger is his concern; even at night his heart does not rest. This too is futility” (Ecclesiastes 2:23). “For all his days are pains” – this is the generation of Enosh and the generation of the Flood, who would pain the Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they would anger the Holy One blessed be He with their wicked deeds. “Even at night his heart does not rest” – from transgressions. And from where is it derived that [they sinned] during the day as well? The verse states: “And every inclination of the thoughts of his heart was only evil all the day.” Another matter: “Even at night his heart does not rest” – this is the Holy One blessed be He, [who did not rest] from bringing punishment upon them during the day and punishment during the night, as it is written: “He obliterated all existence” (Genesis 7:23). (The proof for this assertion is actually from another verse: “The rain was upon the land forty days and forty nights” (Genesis 7:12) (Matnot Kehunah).) Another matter, “for all his days are pains” – these are the people of Sodom, who would pain the Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they would anger the Holy One blessed be He with their wicked deeds. “Even at night his heart does not rest” – this is the Holy One blessed be He, [who did not rest] from bringing punishment upon them during the day and punishment during the night, that is what is written: “The Lord rained upon Sodom” (Genesis 19:24). (The punishment of Sodom took place at the end of night and the beginning of day (Bereshit Rabba 50:12).) Another matter, “for all his days are pains” – these are the Egyptians, who would pain the Holy One blessed be He with their wicked deeds. “And anger is his concern” – as they would anger the Holy One blessed be He with their wicked deeds. “Even at night his heart does not rest” – when an Israelite would finish his labor [at the end of the day, his Egyptian master] would say to him: Hoe two furrows for me, chop two logs for me. Another matter: “Even at night his heart does not rest” – this is the Holy One blessed be He, [who did not rest] from bringing punishment upon them during the day and punishment during the night; that is what is written: “It was at midnight” (Exodus 12:29). “This too is futility” (Ecclesiastes 2:23).
“The Lord saw that [the wickedness of man] was great [raba]” (Genesis 6:5) – Rabbi Ḥanina said: It was constantly increasing [rava]. Rabbi Berekhya said in the name of Rabbi Yoḥanan: We are informed that the generation of the Flood was punished with water and that the people of Sodom were punished with fire. From where can we learn to apply what is stated here to there, and what is stated there to here? The verse states: Raba [here and] raba [there] (“Because the outcry of Sodom and Gomorrah is great [raba]” (Genesis 18:20).) for a verbal analogy. (Indicating that both the people of the Flood and the people of Sodom were punished by both water and fire.) “And every inclination of the thoughts of his heart was only evil all the day” – from when the sun would rise until it would set there was no hope for them. That is what is written: “The murderer rises in daylight, kills the poor and indigent, and at night is like a thief” (Job 24:14). But is it not written: “In the dark they burrow under houses; during the day they remain sealed at home”? (Job 24:16). (Indicating that they did not engage in theft at night.) What would they do? They would bring balsam oil and smear it on a stone [of the house they wished to rob] and come at night, smell it, and break in. (They were thus involved in thievery both by day and by night.) Rabbi Ḥanina once expounded this interpretation [at a lecture] in Tzippori. That night, three hundred break-ins occurred. (By some thieves that had heard the lecture and applied its “lesson,” marking stones on the houses they identified as targets during the day. Balsam was not available in Tzippori, however, so they used a different method of marking.) Imagine if they had had balsam oil – what would the Tzipporians have done then!
“The Lord said: I will obliterate man whom I have created from the face of the earth; from man to animal, to crawling creatures, to bird of the heavens, as I regret that I made them” (Genesis 6:7). “The Lord said: I will obliterate man.” “Therefore, He knows [yakir] their activities, and He turns it into night, and they are crushed” (Job 34:25) – Rabbi Ḥanina asked of Rabbi Yoḥanan, saying to him: What is it that is written: “Therefore, He knows their activities…”? He said to him: The Holy One blessed be He does not exact retribution from the wicked until He first reads out their indictment (Interpreting yakir as “He makes known,” rather than “He knows.”) on High. Only then the Holy One blessed be He exacts retribution from them, as the Holy One blessed be He transforms [their] day into night, preparing them for punishment, (Determining the severity of the sin.) and then He exacts retribution from them. So, initially, “the Lord saw that the wickedness of man was great” (Genesis 6:5), (This was His “reading out their indictment.”) then, “the Lord regretted that He had made man on the earth” (Genesis 6:6), and then, “The Lord said: I will obliterate man whom I have created.”
Rabbi Abba bar Kahana said: What was not done [even] by the generation of the Flood was done by the ten tribes. (The ten tribes were even more sinful than the generation of the Flood.) Regarding the generation of the Flood it is written: “And that every inclination of the thoughts of his heart was only evil all the day” (Genesis 6:5), while regarding the ten tribes it is written: “Woe, the devisers of iniquity and the evildoers on their beds” (Micah 2:1) – that is at night. From where is it derived during the day as well? The verse states: “They perform it at the morning light” (Micah 2:1). (The generation of the Flood sinned all day, but the ten tribes sinned both by day and by night.) [Yet] from these [the generation of the Flood], no remnant remained, whereas from those [the ten tribes] there was a remnant. However, it is due to the merit of the righteous men and women that were destined to arise from them. That is what is written: “But behold, a remnant has remained in it who are being taken out, sons and daughters” (Ezekiel 14:22). It is not written here, “they are taking out [motziim] sons and daughters,” but rather: “who are being taken out [mutza’im], (Mutza’im can also mean: those who will emerge.) sons and daughters” – due to the merit of the righteous men and women who were destined to descend from them. Rabbi Berekhya said: What was not done by the people of Sodom was done by the tribe of Judah and Benjamin. Regarding the people of Sodom it is written: “And their sin because it is very grave” (Genesis 18:20), but regarding the tribe of Judah it is written: “The iniquity of the house of Israel and Judah is very, very great” (Ezekiel 9:9). [Yet] from these [the people of Sodom], no remnant remained, whereas from those [Judah and Benjamin] there was a remnant. However, that one, “[Sodom], which was overthrown in a moment” (Lamentations 4:6) – because they did not extend their hands to do charitable deeds; “and no hands seized [ḥalu] it” (Lamentations 4:6) – Rabbi Tanḥum said: Hand did not reach out [ḥalat] to hand [to assist one another]. But these [Judah and Benjamin] did extend their hands to do charitable deeds: “The hands of merciful women cooked their children” (Lamentations 4:10). Why to that extent? “They were food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10). (The verse is not to be understood literally, but means that these women kept food from their own children in order to provide first meals [havraa] for their mourning friends.) Rabbi Ḥanin said: What is not stated regarding the generation of the Flood is stated regarding coastal cities: “Woe to the inhabitants of the seacoast, nation [goy] of the Keretites” (Zephaniah 2:5) – a nation that was worthy of total annihilation [karet]. (Whereas the generation of the Flood had Noah, who survived.) So by what merit did they in fact endure? It is by the merit of one gentile [goy], by the merit of one God-fearing man, whom they would produce each year. Rabbi Levi interpreted it favorably: A nation that established [karat] a covenant, (The subject of that verse is the Philistines, who had made a covenant with Abraham (Genesis 21:27) and Isaac (Genesis 26:28).) just as it says: “And established [vekharot] a covenant with him” (Nehemiah 9:8).
“The Lord is good to all, and His mercy is upon all His works [maasav]” (Psalms 145:9) – Rabbi Levi said: “The Lord is good to all, [and His mercy is] upon” everything, because they are “His works.” (God is beneficent and good to everyone, because they are all His creations.) Rabbi Shmuel said: “The Lord is good to all, and His mercy is upon” everyone, because that is His attribute, that He is merciful. (He interprets maasav to mean: This is His attribute.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “The Lord is good to all” and imparts some of His mercy to His creations [maasav]. (Mercy is a divine attribute, but God imparts some of this trait to mankind, to practice among themselves.) Rabbi Tanḥuma and Rabbi Abba bar Avin in the name of Rabbi Aḥa: Tomorrow a year of drought may come and [you will see that] people have compassion for one another, and the Holy One blessed be He [in turn] becomes filled with mercy upon them [and grants rain]. In the days of Rabbi Tanḥuma, the people of Israel needed to declare a fast [due to a drought]. They came to him and said to him: ‘Rabbi, decree a fast.’ He decreed a fast one day, a second day and a third day, (As prescribed in the Mishna (Taanit 1:5).) but rain did not fall. He came in [to the synagogue] and preached to them, saying to them: My children, fill yourselves with mercy for one another, and the Holy One blessed be He will then become filled with mercy for you. While they were distributing charity to their poor, they saw someone who was giving money to his divorcée. They came to him [Rabbi Tanḥuma] and said to him: Rabbi, why are we sitting by while there is a transgression taking place here among us? (A man and his divorcée are not permitted to engage together in commercial transactions.) He said to them: What is it that you saw? They said to him: We saw so-and-so giving money to his divorcée. He sent for them and brought them into the congregation. He said to him: What is this woman to you? He said to him: She is my divorcée. He said to him: Why were you giving her money? He said to him: Rabbi, I saw that she was in distress, and I became filled with compassion for her. (So I gave her charity.) At that moment, Rabbi Tanḥuma lifted his face heavenward and said: Master of the universe, if this man, who has no obligation to support her [his divorcée], saw her in distress and became filled with compassion for her, then regarding You, of whom it is written: “Gracious and merciful” (Psalms 145:8), and us, who are the descendants of Your beloved ones, the sons of Abraham, Isaac, and Jacob – all the more so that You should become filled with compassion for us. Thereupon rain fell, and the thirst of the world was quenched. Our Rabbi (Rabbi Yehuda HaNasi, often referred to as simply “Rabbi.”) was once occupied in Torah study in front of the synagogue of the Babylonians in Tzippori. A certain calf passed by him. It was going off to be slaughtered, and began lowing, as if to say: Save me. He said to it: ‘What can I do for you? It was for this purpose that you were created.’ Rabbi suffered from toothaches for thirteen years. Rabbi Yosei bar Avin said: All those thirteen years that Rabbi suffered from toothaches, no woman in the land of Israel miscarried, and women in childbirth suffered no pain. (Rabbi Yehuda’s suffering served as an atonement for all of them.) Sometime later, a small creeping animal passed in front of his daughter, and she was going to kill it. He said to her: ‘My daughter, leave it, as it is written: “His mercy is upon all His works”’ (Psalms 145:9). (Rabbi Yehuda felt that his suffering was due to his having been callous towards that calf instead of feeling pity for it.) Our Rabbi was exceedingly humble, and he would say: Anything a person might ask me to do [to show him deference] I would do, except for what the sons of Beteira did to my ancestor, (Hillel the Elder (see Pesaḥim 66a).) when they stepped down from their prominent positions and promoted him [in their stead]. But if Rav Huna the Exilarch (The supreme leader of Babylonian Jewry.) were to come up to here, (From Babylon.) I would stand up before him. (Even though my position is more eminent than his.) Why? Because he is from [the tribe of] Judah, (And dominion over Israel rightly belongs to Judah (Genesis 49:10). The exilarch was a descendant of the House of David.) and I am from Benjamin; he is from the males of Judah, and I am from the females. (Hillel’s mother was of Davidic ancestry. ) Rabbi Ḥiyya the Great said to him: ‘Why, he is standing right outside.’ Rabbi’s face became ashen. When he [Ḥiyya] saw that his face had become ashen, he said to him: ‘It is his coffin.’ (Rav Huna had died, and his body had been sent for burial in the land of Israel.) He [Rabbi] said to him [Rabbi Ḥiyya]: ‘Someone wants you outside, go out and see who it is.’ He went outside and did not find anyone there. He realized that he had been placed under admonishment [by Rabbi], (For having discomfited him.) and admonishment lasts for no fewer than thirty days. Rabbi Yosei bar Rabbi Avin said: All those thirty days during which Rabbi Ḥiyya the Great was under admonishment from our Rabbi, he taught his nephew Rav (The founder of Talmudic scholarship in Babylon.) all the principles of the Torah, and those are the Torah principles that comprise Babylonian halakha. At the conclusion of thirty days, Elijah of blessed memory came to our Rabbi in the guise of Rabbi Ḥiyya the Great, placed his hand on his tooth and it was cured. When Rabbi Ḥiyya the Great came before Our Rabbi, he [Rabbi Ḥiyya] said to him: ‘What did you do to your tooth?’ (He noticed that Rabbi was no longer suffering from toothaches.) He said to him: ‘From the time that you placed your hand on it, it was cured.’ He said to him: ‘I do not know anything about that.’ When he [Rabbi] heard this, (He realized that Elijah had presented himself as Rabbi Ḥiyya.) he began treating him with respect, and when he would gather students, he would position him in the inner circle. Rabbi Yishmael ben Rabbi Yosei said: ‘[Will he be placed] even closer [to you] than I?’ He said to him: ‘God forbid, such a thing shall not be done in Israel.’ (An expression from II Samuel 13:12.) Our Rabbi used to relate the praises of Rabbi Ḥiyya the Great before Rabbi Yishmael ben Rabbi Yosei. He said to him: ‘He is a great man, a holy man.’ One time, he saw him in the bathhouse, and he [Rabbi Ḥiyya] did not show him deference. He [Rabbi Yishmael] said to him [Rabbi]: ‘That student of yours whom you praise, I saw him in the bathhouse and he did not show deference to me.’ He said to him [to Rabbi Ḥiyya]: ‘Why did you not show deference to him?’ Rabbi Ḥiyya said to him: ‘I was deep in thought about the aggada of Psalms [and did not notice him].’ When he [Rabbi] heard this, he appointed for him two students who would enter with him to the caldarium, so that he would not tarry there (Since he was given to becoming distracted in his studies.) and have his life compromised. Another interpretation: “The Lord is good to all…” (Psalms 145:9); “God remembered Noah….” – Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they transform [God’s] attribute of mercy into the attribute of strict justice. Everywhere that “the Lord” is stated, it refers to the attribute of mercy – “the Lord, the Lord, merciful and gracious God” (Exodus 34:6); yet it is written: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5); “the Lord regretted that He had made man” (Genesis 6:6); “the Lord said: I will obliterate…” (Genesis 6:7). (Even God’s attribute of mercy (indicated by the name “the Lord”) became hardened as a result of these evildoers.) Fortunate are the righteous, as they transform the attribute of strict justice into the attribute of mercy. Everywhere that God [Elohim] is stated, it refers to the attribute of justice. “You shall not curse judges [elohim]” (Exodus 22:27); “the please of both of them shall come to the judges [elohim]” (Exodus 22:8); yet it is written: “God [Elohim] heard their groan, and God [Elohim] remembered His covenant…” (Exodus 2:24); “God [Elohim] remembered Rachel…” (Genesis 30:22); “God [Elohim] remembered Noah.” (Even God’s attribute of strict justice (indicated by “Elohim”) is softened on behalf of the righteous.) What [favorable] memory did [God] remember to his credit? It was that he fed and sustained them [the animals] all twelve months in the ark. (That is what is meant by “God remembered Noah, and all the beasts, etc.”) “God remembered Noah” – and it is only reasonable that it was [also] due to the merit of the kosher animals that he took with him. (Noah took seven of each kosher animal, rather than two, in order to offer them as sacrifices, and it was this merit that was remembered to his credit. This is derived from “God remembered Noah…and all the animals that were with him in the ark.”) Rabbi Eliezer says: He [Noah] got his name from the offering [he made to God], as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Ḥanina said: He got his name from the resting of the ark, as it is stated: “The ark rested [vatanaḥ] in the seventh month…” (Genesis 8:4). Rabbi Yehoshua says: “[Planting and harvest, and cold and heat, and summer and winter, and day and night] shall not cease” (Genesis 8:22) – the implication is that they had ceased [during the Flood]. Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not noticeable.
“The Lord said: Because the outcry of Sodom and Gomorrah is great and because their sin is very heavy” (Genesis 18:20). “The Lord said: Because the outcry of Sodom and Gomorrah is great [raba]” – Rabbi Ḥanina said: It was growing continuously greater. (The word raba should be understood in the present tense, “becoming greater.”) Rabbi Berekhya in the name of Rabbi Yoḥanan: We have heard regarding the generation of the Flood that they were sentenced with water, and regarding the Sodomites that they were sentenced with fire. From where can it be derived to apply what is stated regarding each to the other? (Both the generation of the Flood and the people of Sodom were punished with both water and fire.) The verse states: Raba [here, and] raba [there] (“The wickedness of man was great [raba]” (Genesis 6:5).) for a verbal analogy.
“The men extended their hands, and brought Lot to them, to the house, and closed the door” (Genesis 19:10). “They struck the men who were at the entrance of the house with blindness, from small to great; and they were unable to find the entrance” (Genesis 19:11). “The men extended their hands, and brought Lot to them, to the house…the men who were at the entrance of the house” – the one who initiated the transgression, the punishment began with him, as it is stated: “The people of Sodom…[from young to old]”; therefore, “they struck…with blindness, from small to great.” Similarly, “He obliterated all existence that was on the face of the earth, [from man, to animal]” (Genesis 7:23) – the one who initiated the transgression, the punishment began with him. (It says: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5).) Similarly, “On the day that I smote all the firstborn in the land of Egypt…[from man to animal]” (Numbers 3:13) – the one who initiated the transgression, the punishment began with him. Similarly, “Her belly will distend and her thigh shall fall” (Numbers 5:27) – the part of the body that initiated the transgression, the punishment began with it. (In engaging in intercourse, she sinned with her belly and her thigh. They were stricken first, and then the rest of her body.) Similarly, “You shall smite the inhabitants of that city by sword…[and its animals by sword]” (Deuteronomy 13:16) – the one who initiated the transgression, the punishment began with him. “And they were unable [vayilu] to find the entrance.” They grew weary [ilun], as it says: “It will be when it appears that Moav has wearied [nila]” (Isaiah 16:12). They became angry, as it says: “I am too irritated [nileiti] to bear” (Isaiah 1:14). They went mad, as it says: “For My people is foolish [ehvil]” (Jeremiah 4:22).
“He redeemed me unharmed from the battle waged against me [mikerav li], for there were many with me” (Psalms 55:19) – this is Jacob. “Mikerav li” – so that the counsel of that wicked one [Laban] will not come near me [shelo tikrav li], (Will not affect me.) so that he [Laban] will not say: ‘He [Jacob] will take with him this one, who bore children, and that one, who did not bear children, he will not take with him,’ as Rabbi Yudan said in the name of Rabbi Aivu: Rachel was remembered due to many prayers, as it is stated: “God remembered Rachel [et Raḥel],” “Rachel” – by her merit; “et Rachel” – by the merit of her sister. (Leah also prayed on her behalf.) “God heeded her” – by the merit of Jacob; “and he opened” – by the merit of the matriarchs. (The reference is to Leah, Bilha, and Zilpa. See Bereshit Rabba 72:6.) Rabbi Shmuel bar Naḥman said: Woe to the wicked, who transform the attribute of mercy into the attribute of justice. Everywhere that “the Lord” is stated – [it is] the attribute of mercy, as it is stated: “The Lord, the Lord, God merciful and gracious, slow to anger and abounding in kindness” (Exodus 34:6), and it is written: “The Lord saw that the wickedness of man was great on the earth…. The Lord regretted…. The Lord said: I will obliterate” (Genesis 6:5–7). (The decision to destroy the world with the Flood was made with the attribute of mercy, which was transformed by the wicked into the attribute of justice.) Happy are the righteous, who transform the attribute of justice into the attribute of mercy. Everywhere that “God [Elohim]” is stated, it is the attribute of justice – “you shall not curse God” (Exodus 22:27); “the statement of the two of them shall come before God” (Exodus 22:8). “God heeded Leah”(Genesis 30:17); “God heard their groan” (Exodus 2:24); “God remembered Noah” (Genesis 8:1).
Our Rabbis were taught: The evil inclination of a man is so wicked that it is called so even by its Creator (Gen. 8, 21) For the inclinaiion of man's heart is evil from his youth. R. Isaac said: "The [evil] inclination renews its fight upon man every day, as it is said (Gen. 6, 5) And that every inclination of the thought of his heart was only evil all day long." (Ib. b) R. Simon b. Lakish said: "The evil inclination of man renews its fight upon man, and desires to slay him, as it is said (Ps. 37, 23) The wicked looketh out for the righteous, and seeketh to slay him; and were it not for the help of the Holy One, praised be He, man would not resist it, as it is said further: The Lord will not leave him in his hand, and will not condemn him when he is judged." In the college of R. Ishmael it was taught: My son, if that ugly (the tempter) meet thee, drag it into the house of learning (overcome it through study); if it is of stone it will be shattered; and if it is of iron it will be melted, as it is said (Jer. 23, 29) Is not thus my words like the fire? saith the Lord, and like a hammer that shattered the rock?
R. Isaac said: "The [evil] inclination renews its fight upon man every day, as it is said (Gen. 6, 5) And that every imagination of the thought of his heart was only evil all day long." (Ib. b) R. Simon b. Lakish said: "The evil inclination of man renews its fight upon man, and desires to slay him, as it is said (Ps. 37, 23) The wicked looketh out for the righteous, and seeketh to slay him; and were it not for the help of the Holy One, praised be He! man would not resist it, as it is said further: The Lord will not leave him in his hand, and will not condemn him when he is judged." In the college of R. Ishmael it was taught: "My son, if that ugly (the tempter) meet thee, drag it into the house of learning (overcome it through powder; and if it is iron, it will be split to powder, and if it is iron, it will be split to pieces. If a stone, it will be ground, as it is written (Job 14, 19) The water weareth out stones; and by water is meant the Torah, as it is said (Is. 55, 1) Ho, everyone that thirsteth, come ye for water. And if iron, it will be split into pieces, as it is said ( Jer. 23, 29) Is not my word like as fire? saith the Lord, and like a hammer that breaketh the rock in pieces?" R. Samuel b. Nachmeni said, in the name of Jonathan: "The evil inclination tempts man in this world, and bears testimony against him in the world to come, as it is said (Prov. 29, 21) He that delicately bringeth up his servant from his youth, shalt have him become at length (Manun) violent. And in the Atbach- of R. Chiya, Sahada (witness) finds a substitute in Manun." R. Huna pointed out the following contradiction: "It is written (Hos. 4, 12) For the spirit of lewdness is in their bosom; i.e., at first it causes to err, and afterwards it remains in the bosom." Rab said: In the beginning he is called traveler, then guest, and then man, as it is said (II Sam. 12, 4) And there came a traveler unto a rich man; and he felt compunction to take from his own flocks and from his own heads to dress for the guest that was come to him; and it is written further: And he dressed it for the man that was come to him.
“For there is a man whose toil is with wisdom, and with knowledge, and with skill; yet to a man who has not toiled in it, he will leave it as his portion. This too is vanity and a great evil” (Ecclesiastes 2:21). “For there is a man whose toil is with wisdom…” – Rabbi Yudan ben Rabbi Simon said: Great is the ability of prophets who liken the created to its Creator. (The intent is the reverse; they portray God by means of human attributes.) That is what is written: “I heard the voice of a man from the midst of the Ulai.” (Daniel 8:16). And Rabbi Yudan ben Rabbi Simon said: There is another verse that is clearer than that one: “And on the image of the throne, the image of a person” (Ezekiel 1:26). “With wisdom,” (The midrash proceeds to cite attributes from the verse in Ecclesiastes and compare them to other verses where these attributes are attributed to God.) – “the Lord founded the earth with wisdom” (Proverbs 3:19); “with knowledge” – “by His knowledge the depths were breached” (Proverbs 3:20). “And with skill” – Rabbi Berekhya [said] in the name of Rabbi Yehuda bar Rabbi Simon: Not with toil and not with exertion did the Holy One blessed be He create His world, as it is written: “With the word of God the heavens were made” (Psalms 33:6). “Yet to a man who has not toiled in it, he will leave it as his portion” – this is the generation of Enosh and the generation of the Flood. “This too is vanity and a great evil,” as it is written: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5).
“For all his days are pains, and his occupation is anger; even at night his heart does not rest. This, too, is vanity” (Ecclesiastes 2:23). “For all his days are pains” – this is the generation of the Flood, who pained the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they anger the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” from sins. From where is it derived that [this is true] even during the day? It is as it is stated: “And every inclination of his heart’s thoughts was only bad all day long” (Genesis 6:5). The Holy One blessed be He, too, brought punishment upon them during the day and at night, as it is stated: “The rain was upon the earth forty days and forty nights” (Genesis 7:12). Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them by day and by night, as it is stated: “He obliterated all existence” (Genesis 7:23). Another matter: “For all his days are pains” – these are the Sodomites, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – [this is God, who decided] to bring punishment upon them during the day and at night, as it is stated: “The Lord rained upon Sodom and upon Gomorrah…” (Genesis 19:24). (He did so at the end of the night into the morning.) Another matter: “For all his days are pains” – these are the Egyptians, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – when one of the Israelites would complete his labor, the Egyptian would say to him: ‘Hoe me two furrows, chop me two logs.’ Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them during the day and punishment upon them at night, as it is stated: “It was at midnight [that the Lord smote all the firstborn in the land of Egypt” (Exodus 12:29). (And the Exodus took place during the day.)
(Numb. 4:18:) DO NOT CUT OFF. This text is related (to Ps. 33:18-19): BEHOLD, THE EYE OF THE LORD IS ON THOSE WHO FEAR HIM, [ TO DELIVER THEIR SOUL FROM DEATH]. The text speaks along many lines of thought. (Shittim. For this use of the word, Buber, n. 209, cites Lev. R. 34:8. For the other interpretations, see above, Gen. 6:5.) For what we need, however, it is speaking about the tribe of Levi. (Tanh., Numb. 1:24; Numb. R. 5:1.) And where is it shown? Where the tribe of Levi is called Those who Fear the Lord, as stated (in Mal. 2:5): AND I GAVE THEM (i.e., life and peace) TO HIM (i.e. Levi) AS WELL AS FEAR, AND HE FEARED ME. (Ps. 33:18:) ON THOSE WHO WAIT FOR HIS STEADFAST LOVE, because they are always waiting for the name of the Holy One.(Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH AND TO KEEP THEM ALIVE IN FAMINE, through the twenty-four gifts which the Holy One has given them: (THal. 2:7-9; BQ 110b (bar.); Hul. 133b (bar.); cf. Hal. 4:9.) Ten in the sanctuary, ten within the borders, and four in Jerusalem. The ten in the sanctuary are
(Gen. 6:5:) AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH. Let our master instruct us: How great is the judgment against the wicked in Gehinnom? Thus have our masters taught (in 'Eduy. 2:10): THE SENTENCE of the wicked in Gehinnom IS TWELVE MONTHS. These < words> are from the Mishnah. (See ySanh. 10:3 (29b); PRK 10:4.) Where is it shown from Scripture? Where it is written (in Is. 66:23): AND IT SHALL COME TO PASS WHENEVER A MONTH < FALLS > IN ITS MONTH, i.e., from that month to the same month < in the following year >. Ergo: twelve months. Thus it is stated (in Esth. 3:7): FROM DAY TO DAY AND FROM MONTH TO MONTH < EQUALS > [TWELVE MONTHS]. How were they judged? By fire and by snow, since it is stated (in Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. This is Gehinnom. (Perhaps because Mount Zalmon, a name which means “darkness” and can designate Gehinnom, is a place of snow in Ps. 68:15 [14]. Cf. M. Pss. 68:9.) Now they take that < wicked one > out of the snow and cast him into the midst of the fire. David said (in Ps. 40:3 [2]): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD. And why is it called by the name MIRY MUD (YWN)? Because when they take them and cast them into the fire, they cry: Vay (WY). Then after that they cast them into the snow, and they cry: Vay. Its name is therefore called MUD (YWN), a place where they say: Vay, vay (WY)! And where do they deliver their souls? Hezekiah the son of R. Hiyya said: (See M. Prov. 21.) In the midst of the snow, as stated (in Ps. 68:15 [14]): IT SNOWS IN ZALMON. And what basis is there for you to compare the sentencing of the wicked to Gehinnom with the sentencing of the generation of the flood? (See Gen. R. 28:8; 33:7; Lam. R. 1:14 (40); Seder ‘Olam R. 4.) < The basis is > that, just as the judgment of the former is to fire and to snow, [so the judgment of the latter was to fire and snow. Where is it shown that it was to fire?] Where it is stated (in Job 6:17): THROUGH ITS HEAT THEY ARE OBLITERATED FROM THEIR PLACE. And where is it shown that it was to snow? Where it is stated (in Gen. 7:12): AND THERE WAS RAIN UPON THE EARTH. And why so? Because by the measure with which a person measures one will measure out for him. (Sot. 1:7; TSot. 3:1; Matthew 7:2 // Luke 6:38; cf. Gal. 6:7.) See what is written (in Gen. 6:2): (See Gen. R. 26:5; Lev. R. 33:9.) THE SONS OF GOD SAW THE HUMAN DAUGHTERS: These were the virgins. (Ibid., cont.:) THAT THEY WERE FAIR: These were the unmarried. (Ibid., cont.:) THEY TOOK WIVES FOR THEMSELVES: These were the married. (Ibid., cont.:) WHOMEVER THEY CHOSE, even including males and cattle. R. Huna said in the name of R. Idi: The verdict against the generation of the flood was not sealed until they wrote gamika (The word is Greek.) {i.e., marriage contracts} for males and cattle. For that reason the waters came over them in the form of a woman. Thus it is stated (in Job 6:18): THE WAYS OF THEIR COURSE (These words may also denote ways of living.) TURN ASIDE. Now TURN ASIDE must imply a woman, since it is stated (in Ruth 3:8): < NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT > THAT THE MAN WAS STARTLED. SO TURNED HE ASIDE, AND HERE WAS A WOMAN. And WAYS < can > only < denote > {a woman} [women], since it is stated (in Gen. 18:11): THE WAY OF WOMEN < HAD CEASED FOR SARAH >. So also THEIR COURSE (derekh), since it is stated (in Gen. 31:35): FOR THE PERIOD (derekh) WOMEN IS UPON ME. Hence one may say: In the manner that they sinned retribution was exacted from them. You know yourself that it is so. See what is written (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH. What is the meaning of GREAT? < That > the Holy One said: Just as they have sinned greatly, so I have exacted retribution from them greatly. Where is it shown? From what they read on the matter (in Gen. 6:5): AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….
[(Gen. 6:5:) AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….] This text is related (to Eccl. 2:21): (Gen. R. 27:1f.; Eccl. R. 2:21.) FOR THERE IS A PERSON WHOSE TOIL < IS WITH WISDOM>…. It is speaking about the Holy One. And where is it shown that he is called A PERSON? Where it is stated (in Ezek. 1:26): [AND UPON THE LIKENESS OF THE THRONE WAS] A LIKENESS WITH THE APPEARANCE OF A PERSON UPON IT FROM ABOVE. (Eccl. 2:21:) WHOSE TOIL IS WITH WISDOM, as stated (in Prov. 3:19): THE LORD HAS ESTABLISHED THE EARTH WITH WISDOM. (Eccl. 2:21, cont.:) AND WITH KNOWLEDGE: Where is it shown? Where it is stated (in Prov. 3:20): WITH HIS KNOWLEDGE DID THE DEPTHS BREAK FORTH. (Eccl. 2:21, cont.:) AND WITH ABILITY, because the works became ready by themselves. (Ibid., cont.:) YET TO ONE WHO HAS NOT TOILED AT IT: These were the mortals. (Ibid., cont.:) SHALL HE GIVE IT AS HIS PORTION. THIS ALSO IS VANITY. (Ibid., vs. 23:) FOR ALL HIS DAYS ARE PAINS, because they were pains for the Holy One with their evil deeds. (Ibid., cont.:) AND HIS OCCUPATION VEXATION, because they vexed the Holy One. (Ibid., cont.:) EVEN AT NIGHT HIS HEART HAS NO REST, because they did [evil deeds] at night. And where is it shown that < they did so > even during {the night} the day? Where it is stated (in Gen. 6:5) < EVERY DRIVE IN THE THOUGHTS OF HIS HEART WAS > ONLY EVIL ALL DAY.
Another interpretation (of Gen. 6:5): AND THE LORD SAW. This text is related (to Prov. 15:3): IN EVERY PLACE THE EYES OF THE LORD ARE OBSERVING THE EVIL AND THE GOOD. It is also written (in II Chron. 16:9): {EVERY PLACE THE EYES OF THE LORD ARE RANGING ABOUT.} [FOR THE EYES OF THE LORD RANGE OVER THE WHOLE EARTH]. They watch the deeds of the righteous and the deeds of the wicked. THE GOOD: These are Noah and his children. AND THE EVIL: These are the generation of the flood.
Another interpretation (of Gen. 6:5): AND THE LORD SAW. This text is related (to Eccl. 8:6): FOR TO EVERY MATTER THERE BELONGS A TIME AND A JUDGMENT. < Why >? Because the wicked provoke the Holy One when [they say]: The Holy One has sworn never to bring < another > flood; so we may do whatever we wish. And where is it shown that the Holy One has sworn? Where Isaiah says so (in Is. 54:9): FOR THIS IS AS THE WATERS OF NOAH TO ME; [FOR I HAVE SWORN THAT THE WATERS OF NOAH SHALL NO MORE PASS OVER THE EARTH]. The Holy One sees how the wicked are provoking him. He regrets, as it were, what he had sworn and says: What shall I do now that I have sworn? Where is it shown? Where it is stated (in Is. 59:15): AND THE TRUTH IS LACKING … [BUT THE LORD SAW IT, AND IT DISPLEASED HIM THAT THERE WAS NO JUDGMENT]. Why did the Holy One say: THE LORD SAW IT AND IT DISPLEASED HIM? Why is it, as it were, THAT THERE WAS NO JUDGMENT? The Holy One said: The wicked ones in the world speak this way because I have sworn never to bring < another > flood. By your lives, I have other judgments to exact from you. So what does he do to the wicked? He drowns them in water, either in a river or in the midst of a cistern. For that reason it states (in Eccl. 8:6): FOR TO EVERY MATTER THERE BELONGS A TIME AND A JUDGMENT. For that reason it is also stated (in Gen. 6:5): AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH.
Another interpretation (of Gen. 6:5): AND THE LORD SAW: This text is related (to Eccl. 10:5): THERE IS AN EVIL WHICH I HAVE SEEN UNDER THE SUN. The Holy One said: See what these evil ones have done! I made two natures in people, a good drive and an evil drive. Thus it is stated (in Eccl. 9:14): THERE WAS A LITTLE CITY WITH FEW PEOPLE IN IT. (Eccl. R. 9:14/15:8; below, 11:1.) A SMALL CITY: This is the body. WITH FEW PEOPLE IN IT: These are < its > members. (Ibid., cont.:) AND A GREAT KING CAME AGAINST IT: This < king > is the evil drive. (Ibid., cont.:) AND BUILT GREAT SIEGE WORKS AGAINST IT: These are sins. (Ibid., vs. 15:) NOW THERE WAS FOUND IN IT A [POOR WISE] PERSON {WHO WAS POOR, WILLING, AND WISE}. This one is the good drive. (Ibid., cont:) AND HE DELIVERED THE CITY BY HIS WISDOM, in that it brings a person to life. (Ibid., cont:) BUT NO ONE THOUGHT ABOUT < THAT POOR PERSON >: This is the generation of the flood who did not accept the good drive for themselves.
Another interpretation (of Gen. 6:5): AND THE LORD SAW: What is written above on the subject (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGAT SHEM, HAM, AND JAPHETH >. (Gen. R. 26:2.) Come and see all who preceded Noah. They were begetting at seventy, eighty, and a hundred years of age; but Noah begat at five hundred years. And why so? Noah had reflected on the children of Adam who would rise and provoke the Holy One. So he said: Why should I join in intercourse for fruitfulness and multiplying? Therefore, he did not beget until he was five hundred years old; but after that he said: Is this person to die without children? Now the Holy One has commanded Adam about fruitfulness and multiplying, as stated (in Gen. 1:28): THEN GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY]; yet I am dying without children. What did Noah do? He joined in intercourse for fruitfulness and multiplying after five hundred years. Thus it is stated (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; [AND NOAH BEGAT SHEM, HAM, AND JAPHETH].
(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST , YOU SHALL TAKE HIM AWAY FROM MY ALTAR . Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin, (Gk.: Synehedrion.) as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM. (These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself.) But did he not know what is written in the Torah (in Exod. 21:14): , YOU SHALL TAKE HIM AWAY FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]? (yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b.) It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, ALL {THIRTY-SIX} [THIRTY-SEVEN} . He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK . Then all Israel was appeased, (Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”).) when they knew that there was no from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come. (If he received punishment is this world, his deed would no longer bar him from doing so.) When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.] (yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a.) ONE WITH A DISCHARGE Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) . It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES . (II Sam 3:29, cont.:) A LEPER Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout (Gk.: podagra; Lat.: podagra.) had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances (Gk.: longchai.) into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE. (The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8.) There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest at Nob, the city of priests, and did not protest.
Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother? (Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1.) You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US. (The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9.) Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: . Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS , since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness. (See below, Lev. 3:5.) You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST. (The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle.) He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting (Gk.: apante, apantesis.) with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When had said this to him, took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.
(Numb. 4:18:) “Do not cut off.” This text is related (to Ps. 33:18), “Behold, the eye of the Lord is on those who fear Him….” The text speaks along many lines of thought. (Shittim. For this use of the word, Buber, n. 209, cites Lev. R. 34:8. For the other interpretations, see above, Gen. 6:5.) For what we need, however, it is speaking about the tribe of Levi. (Numb. R. 5:1.) And where is it shown? Where the tribe of Levi is called those who fear the Lord, as stated (in Mal. 2:5), “and I gave them (i.e., life and peace) as well as fear, and he feared Me.” (Ps. 33:19) “On those who wait for His steadfast love,” because they are always waiting for the name of the Holy One, blessed be He. (Ps. 33:19:) “To deliver their soul from death and to keep them alive in famine,” through the twenty-four gifts which the Holy One, blessed be He, has given them. (THal. 2:7-9; BQ 110b (bar.); Hul. 133b (bar.); cf. Hal. 4:9.) These are them: ten in the sanctuary, ten within the borders, and four in Jerusalem. The ten in the sanctuary: the sin offering (Lev. 6:17-23; Zev. 5:3), the guilt offering (Lev. 5:14-16, 20-26; 19:20-22; Zev. 5:5), the peace sacrifices and the community peace sacrifices (Lev. 23:19-20; Zev. 5:5), the sin offering of a fowl (Lev. 5:8), the guilt offering for a doubtful sin (Lev. 5:17-19; Zev. 5:5), the leper's log of oil (Lev. 14:12), the two loaves (Lev. 23:17), the shewbread (Exod. 25:30; Lev. 24:5-9), the remnant of the omer (Lev. 23:10-12; Men. 10:4), and the remainder of the meal offering (Lev. 2:3). The ten within the borders: the terumah (Numb. 18:12), the terumah of the tithe (Numb. 18:25-29), the hallah (Numb. 15:18-21), the first of the shorn wool (Deut. 18:4), the shoulder, the cheeks, and the stomach (Deut. 18:3), the redemption of the [first-born] son (Numb. 18:15-16), [the redemption of] a firstling ass (Exod. 13:13), [the payment for] the robbery of a proselyte (Thal. 2:9; Bq 110b; Hul. 133b), things consecrated (Numb. 18:14; Bik. 3:12), and a field of possession (Lev. 27:16-21) The four in Jerusalem: the firstlings [of animals] (Numb. 18:17-18), the first fruits (Exod. 23:19; Numb. 18:13; Hal. 4:9), the priest's share from the thank-offering ram and from the nazarite ram, the breast of the peace offerings, and the thigh (Exod. 29:27-28; Lev. 7:12-14; 31-34; 10:14-15; Numb. 6:13-20; 18:18), and skins of [burnt, sin, and guilt] offerings (Lev. 7:8; Zev. 12:3) Behold, these are twenty-four gifts. Ergo (in Ps. 33:19), “and to keep them alive in famine. (Numb. 4:18) “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, foresaw that Korah was going to arise and disagree about the priesthood. (Cf. Numb. R. 5:5.) The Holy One, blessed be He, said. “I will not destroy the Levites because of Korah.” (Numb. 4:18:) “Do not cut off [the tribe of the Kohathite families from the Levites].” This text is related (to Is. 48:9), “For the sake of My name I will delay My anger, and for My praise I will hold back for you so as not to cut you off.” To what is the matter comparable? (Numb. R. 5:6.) To a king who had a son that was associated with bandits; (Gk.: lestai.) and when they were captured, his son was captured with them. The king said, “What shall I do? Shall I execute the robbers? Possibly my son is with them. Instead, for the sake of my son, I will exonerate them for now.” Similarly, the Levites carried the tabernacle. Thus it is stated (in Numb. 7:9), “But to the Children of Kohath he gave no [wagons], because they had the service of the holy.” When the Holy One, blessed be He, saw that Korah and his assembly were going to be opposed to Moses and Aaron, the Holy One, blessed be He, said, “What shall I do with these? To kill them in the desert is not possible.” Why? Because the Holy One, blessed be He, had taken half of His name and bestowed it upon them, the yh (of yhwh) in the Kohathite (hqhty in Numb. 4:18). (Numb. R. 5:6, and Yalqut Shim‘oni, Is. 48:9, 326 (466) add that the letters from the divine name appear at the end and the beginning of HQHTY, and Numb. R. explains further that the Holy One added the definite article (H) to the name, Kohathite, for this very reason.) It therefore says (in Is. 48:9), “For the sake of My name I will delay (Literally: LENGTHEN. This verb may have suggested that the Holy One deliberately lengthened the name, Kohathite, with the addition of the article.) My anger….”
And the Lord saw that the wickedness of man was great in the earth (Gen. 6:5). Our sages taught: As punishment for lewdness (in the world) androlepsia (Reprisal taken against all men regardless of guilt or innocence.) appeared, destroying the virtuous together with the wicked. R. Azariah said: The Holy One, blessed be He, would overlook everything but lewdness. Observe that when they were immersed in lewdness, it is written in Scripture: The sons of God saw the daughters of men, that they were fair; and they took them wives, whomsoever they chose (Gen. 6:1), and after that it is said: And it repented the Lord that He had made man on the earth … and He said: I will blot out man whom I have created from the face of the earth (ibid. 6:6–7). Likewise in reference to the Sodomites, it is said: But before they lay down, the men of the city, the men of Sodom, compassed the house around … and they called unto Lot … For we will destroy this place, because the cry of them is waxed great before the Lord; the Lord hath sent us to destroy it (Gen. 19:4, 13). Why is the Lord repeated twice in this verse? The Holy One, blessed be He, said: I am He who exacted punishment upon Zimri, Samson, and Amnon, and I am He who will bestow a reward upon the one who refrains from lewdness, even as I did for Joseph, Jael, and Palti.
Rabbi Meir said: || The generations of Cain went about stark naked, men and women, just like the beasts, and they defiled themselves with all kinds of immorality, a man with his mother or his daughter, or the wife of his brother, or the wife of his neighbour, in public and in the streets, with evil inclination which is in the thought of their heart, as it is said, "And the Lord saw that the wickedness of man was great in the earth" (Gen. 6:5).
Rabbi Yudan and Rabbi Azarya. Rabbi Yudan said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You acted with my neighbors with the attribute of justice, and with me with the attribute of mercy, I will run after You,’ as Rabbi Berekhya said in the name of Rabbi Elazar: What was not done to the Generation of the Flood was done to the Ten Tribes. Regarding the Generation of the Flood it is written: “Only evil the entire day” (Genesis 6:5), and regarding the Ten Tribes it is written: “Woe, the devisers of iniquity who perform evil on their beds” (Micah 2:1). That is at night; in the morning, from where is it derived? “In the morning light they perform it, for it is in their power” (Micah 2:1). From them, no remnant remained, but from these, a remnant remained; (The Generation of the Flood sinned only during the day and there were no survivors, while the Ten Tribes sinned night and day, and there were survivors.) by what merit? Rabbi Yitzḥak interpreted it to their credit, [as] Rabbi [Yehuda HaNasi] said: It was by the merit of, “behold a remnant remained in it, [who are brought forth]” (Ezekiel 14:22), “who bring forth” is not written here, but rather, “who are brought forth.” [This teaches that a remnant remained] in the merit of the righteous men and the righteous women, the prophets and the prophetesses, who would emerge from them. Rabbi Ḥanina said: A statement was made regarding the coastal cities that was not stated regarding the Generation of the Flood: “Woe to the inhabitants of the seacoast, the nation of the Keretim” (Zephaniah 2:5)—a nation that is liable to be punished with karet. By whose merit were they rescued? It was by the merit of one God-fearing person whom they produced each and every year. Rabbi Levi interpreted it to their credit: “Woe to the inhabitants of the seacoast, the nation of the Keretim”—a nation that established [karat] a covenant, (This is an allusion to the fact that some members of this nation converted and fulfilled the covenant of circumcision. This merit prevented the destruction of the nation at that time, but the punishment was only temporarily averted (Etz Yosef).) as it is stated: “He established [vekharot] a covenant with him” (Nehemiah 9:8). Rabbi Yehoshua bar Nehemiah said in the name of Rabbi Aḥa: A statement was made regarding the tribes of Judah and Benjamin that was not stated regarding the Sodomites. Regarding the Sodomites it is written: “Their sin is very weighty” (Genesis 18:20), but regarding the tribes of Judah and Benjamin it is written: “He said to me: The iniquity of the house of Israel and Judah is very very great” (Ezekiel 9:9). Rabbi Tanḥuma said: We have another verse: “The iniquity of the daughter of my people exceeded [the sin of Sodom, which was overthrown in a moment, and no hands seized it]” (Lamentations 4:6). Rabbi Tanḥuma said: One hand did not seize another, they did not extend their hands to perform mitzvot; but these extended their hands to perform mitzvot. (Rabbi Tanḥuma explains why Sodom was overthrown in a moment whereas the tribes of Judah and Benjamin were not, despite the fact that their sins were greater than those of Sodom. The Sodomites did not extend their hands to assist one another or perform mitzvot, whereas the tribes of Judah and Benjamin did.) “The hands of merciful women [cooked their children, they were food for them]" (Lamentations 4:10). Why [did they act] in such a way? It was because they provided “food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10). (The midrash interprets the verse in Lamentations to mean the starving people of Jerusalem would give the small amount of food they had to others in order to attempt to console [lehavrot] them for the loss of family members. The reference to cooking their children is understood allegorically in the sense that they deprived them of food in order to console others. Thus, the verse states that the merciful women deprived their own children of food. Why did they act in such a way? In order to attempt to console others.)
The members of the generation of the flood have no share in the World-to-Come and will not stand in judgment at the end of days, as it is stated: “My soul shall not abide [yadon] in man forever” (Genesis 6:3); neither will they stand in judgment [din] nor shall their souls be restored to them. The members of the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” (Genesis 11:8), and it is written: “And from there did the Lord scatter them upon the face of all the earth” (Genesis 11:9). “And the Lord scattered them” indicates in this world; “and from there did the Lord scatter them” indicates for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come. But they will stand in judgment and they will be sentenced to eternal contempt. Rabbi Neḥemya says: Both these, the people of Sodom, and those, the members of the generation of the flood, will not stand in judgment, as it is stated: “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5). “Therefore the wicked shall not stand in judgment”; this is referring to the generation of the flood, about whom it is written: “The wickedness of man was great upon the earth” (Genesis 6:5). “Nor sinners in the congregation of the righteous”; these are the people of Sodom, about whom it is written: “And the men of Sodom were wicked and sinners” (Genesis 13:13). The Sages said to Rabbi Neḥemya: They will not stand in judgment for resurrection in the congregation of the righteous, but they will stand in judgment in the congregation of the wicked. The spies who spread an evil report of their visit to Canaan have no share in the World-to-Come, as it is stated: “And those men who spread the evil report about the land died by plague before the Lord” (Numbers 14:37). “And…died” indicates in this world; “by plague” indicates for the World-to-Come. The members of the generation of the wilderness have no share in the World-to-Come and will not stand in judgment, as it is stated: “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:35). “They shall be consumed” indicates in this world; “and there they shall die” indicates for the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: The members of the generation of the wilderness were essentially righteous, and about them the verse says: “Gather My pious together to Me, those that have entered into My covenant by offering” (Psalms 50:5). It is they who entered into the covenant with God and they will certainly be rewarded in the future. The assembly of Korah is not destined to arise for resurrection, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: About them the verse says: “The Lord kills and makes alive; He lowers to the grave, and raises” (I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come. The ten tribes are not destined to return to Eretz Yisrael, even during the messianic era, as it is stated: “And He cast them into another land, as it is this day” (Deuteronomy 29:27). Just as the day passes never to return, so too, the ten tribes go into exile and do not return; this is the statement of Rabbi Akiva. Rabbi Eliezer says: “As it is this day,” meaning just as the day darkens and then the sky brightens the next day, with regard to the ten tribes as well, although it is dark for them now, so it is destined to brighten for them.
You may well ask that seeing G'd is omniscient, why did He not consider future events at the time He invited Moses for forty days? I have already referred to this problem in my commentary on Genesis 6,5. As far as the situation facing us here is concerned we do not even need to trouble ourselves to find an answer as the Torah has already provided it. There are some reasons which only G'd knows about, but He has revealed to us the significance of the number forty regarding the days it takes for the development of a human embryo. Whereas the entire universe was created in six days, it required forty days to "create" the Tablets. We may be better able to understand this by recalling a lesson taught by Rabbi Yochanan to Rabbi Chiya bar Abba quoted in Shemot Rabbah 47,5. Rabbi Yochanan and Rabbi Chiya walked from Tiberias to Tzippori. Rabbi Yochanan saw a certain vineyard and told Rabbi Chiya that the vineyard used to be his, but that he had sold it for a certain sum of money. Upon hearing this Rabbi Chiya started to cry and said to Rabbi Yochanan: "have you not left yourself anything to provide for your old age?" Rabbi Yochanan replied: "Do you consider the fact that I sold something which it took six days to create and traded it for something that it took G'd forty days to create as 'nothing?' G'd created the entire universe in six days and yet it took Him forty days before He could give the Torah to Moses? Moses ate neither bread nor drank water but he was able to subsist on the waters of Torah, etc."
It is also possible to understand the words בשרירות לבי as an expression of aggressive obstinacy. This individual deliberately disregards the opinion of the multitude, “doing his own thing” openly. The meaning of the expression is similar to what is known in the Talmud (Gittin 26) as אשרתא דדייני, “a document signed by judges testifying to the fulfillment of conditions in an accompanying document,” i.e. confirmation. The reason the Torah writes למען ספות הרוה את הצמאה, is that the wicked person prides himself with his evil deeds and determines to continue in his evil ways, thereby adding more “thirst” to his whole system which previously was adequately supplied with moisture. He had hoped to become satiated by indulging his cravings for sin. His punishment consists of the fact that instead of deriving satisfaction from his sins, he constantly feels the irrepressible urge to commit more and more sins. Instead of slaking his thirst for whatever it is he wishes to achieve, he will find that he gets ever thirstier. [A form of the principle described by our sages in Avot 4,2 עבירה גוררת עבירה, “one deliberately committed sin brings in its wake another.” Ed.] The desire to sin acts like a roller-coaster; once on that path it is almost impossible to stop and to reverse course. It is also a well known fact that man’s heart is the “root” of the body. His thoughts are like the branches, his deeds like the fruit of the tree. The Torah has already stated (Genesis 6,5) that “all the thoughts of (wicked people) are centered all day long on doing evil.” Such people will not cease producing bitter fruit (Jeremiah 17,8). Even if all the planning of the wicked people is not translated into deeds, such wicked people are punished for the wicked thoughts they entertain. This is what Solomon referred to when he said (Proverbs 15,13) “a happy heart makes for a cheerful face; a sad heart causes a despondent spirit.” The meaning of the entire verse is that one should not think that mere thoughts have no bearing on one’s personality. If a person has a positive attitude to life, is joyful, or has a negative attitude to life, is despondent, all depends on the kind of thoughts he entertains. In other words, the thoughts have their origin in the heart; when these thoughts are translated into action they have an impact on the body, i.e. the body reveals the nature of the thoughts a person entertains. It follows that the despondent person is in line for punishment even more so when he actually enjoys contemplating the performance of sins. This is also what the sages (Yuma 29) had in mind when they said that the contemplating of sins is a more serious offense than the actual carrying out of the sin. The sinful thoughts, when carried out, leave their mark on the body of a person, whereas spontaneously committed sins do not leave such marks on the body. This statement, i.e. psychological insight, of the sages is of very great importance. The statement has given rise to many and varied interpretations as I have already mentioned elsewhere where I said that it means that contemplating sins is more serious than committing the actual sin seeing that the contemplating of the sin is what brings about its execution. By contemplating sins on a regular basis, the heart becomes involved in one’s deeds. Seeing that the soul has its home in the heart, such evil thoughts tend to corrupt the soul. [The author clearly feels that the soul, something disembodied, abstract, must be housed in something physical in order to be able to function. One cannot think of the soul as being something detached from the body, independent. Therefore, the part of the body in which the soul is “at home” is of crucial significance. Ed.] Contaminating the soul by entertaining these sinful thoughts is therefore a more serious offense than the actual spontaneous commission of a sin which had not previously had such an impact on one’s soul. Another interpretation of the statement that הרהורי עבירה קשין מעבירה involves often “follow-up” sins. Let us say that a person entertains the thought of breaking into someone’s house. If he is contemplating this sin instead of spontaneously stealing, he most likely weighs what action to take if his plan encounters opposition. He will think of how to deal with the opposition, i.e. possibly decide to kill the person who would frustrate his plan. Thus he already adds further sinful thoughts before even committing the original sin.
אשר לא יראון ולא ישמעון ולא יאכלון ולא יריחון, “deities which are neither able to see, to hear, to eat or to smell.” In this verse Moses mentions only four of the basic five senses of man, omitting to mention the sense of touch. There was no need to mention that sense separately as it is included in the statement “who cannot eat.” There was no need to mention more than one of the two senses that serve as tools of perceptions by the body. The three senses, sight, hearing, and smelling are considered mental, spiritual senses and this is why we often find them associated with G’d. Examples are: “The Lord saw” (Genesis 6,5 and many others) “G’d heard” (Numbers 11,1 and others). “The Lord smelled” (Genesis 8,21). When David describes the impotence of the idols in Psalms 115,7, he had to mention that the idols’ hands are unable to use the sense of touch, ידיהם ולא ימישון, seeing he had not mentioned the inability of the idols to eat. From this paragraph we can learn something about the importance of the five senses which are the principal tools man employs in all his activities. They are needed to fulfill the commandments of the Torah, and, inversely, they enable man to commit trespasses against the Torah. Man’s reward or punishment is due to the manner in which he employs these five senses. The reason that G’d provided man with five such senses is that they correspond to the five Books of the Torah. They also correspond to the five occasions on which “light” is mentioned in the story of creation. They also correspond to the five names by which the soul is known. They represent the complement of the body, making it the residence of the soul. The soul displays its activities by means of these five senses This is why the Torah/Bible condemns idolatry by pointing out that these idols cannot use any of their senses. Any image, cast or otherwise, which is devoid of the means of experiencing the sensations we experience by means of our senses is a priori incapable of helping anyone. How can idolaters say to their deities in times of stress: “arise and save us!” These idols are unable to rise, much less save (compare Jeremiah 2,27). The infinite wisdom of the Creator made five different parts of the body the seat of these five senses and made them gateways to the spiritual, abstract soul. Even our “scientists” admit that the manner in which these senses have been “planted” in man is phenomenal and reflects the wisdom of the Creator. The sense of touch extends throughout the body of man, any part of man’s exterior feels, tingles, hurts, when coming into contact with other phenomena. The sense of smell extends beyond the boundary of our skin, outwards. We can perceive by means of it matters which are relatively distant. The sense of hearing covers a wider area than the sense of smell, enabling us to perceive things even further distant. The sense of sight enables us to perceive matters far further removed from us than most of the phenomena we can perceive by the sense of hearing. It is the sense which we need most of all.
בני האדם, they are appropriately referred to as בני האדם, “children of Adam,” having followed their own instincts and inclinations instead of heeding G’d’s instructions, just as their forefather Adam had done. G’d had wanted them to populate the earth, and they had chosen to concentrate in a miniscule part of the earth. It is interesting that before G’d brought on the deluge, the Torah did not describe Him as “descending” as it did here or in connection with the Sodomites. Instead, the Torah there spoke about what G’d had seen, i.e. ראיה, instead of ירידה. (Genesis 6,5) The reason is that the deluge was something everybody knew about, seeing it was experienced by everybody. The whole point of G’d “descending,” is in order to examine a state of affairs which is not so widely known, so that it needs investigation. Something known to everybody does not require examination to determine if it is true. Concerning all these expressions, the bottom line is that the Torah uses a syntax familiar to people on earth, even if it does not accurately reflect G’d’s thoughts and feelings.
The tenth principle is that God, may He be blessed, knows the actions of people and does not ignore them. Not like the opinion of the one that said that 'the Lord abandoned the earth,' but rather as it is stated (Jeremiah 32:19), "Great of counsel and mighty of works, as Your eyes are open upon all the ways of people, etc."; "And the Lord saw that the evil of man was mighty upon the earth, etc." (Genesis 6:5); and it is stated (Genesis 18:2), "the yelling of Sodom and Ammorah, as it was mighty." And this is what indicates this tenth principle.
FOR THEIR VINE IS OF THE VINE OF SODOM. He is stating that the idolaters are void of counsel (Verse 28.) and they have not understood, neither apprehended, nor thought of anything but evil continually, (Genesis 6:5.) for they were of evil root and they grow only evil and bitter fruit; he that eateth of them dieth. (Isaiah 59:5.) And the explanation thereof is that Israel admits, confesses, and repents in time of trouble, saying, and why has all this befallen us? (Judges 6:13.) But the idolater is void of counsel, he hath no counsel and no understanding, (Job 12:13.) but only walks after his idol and forever denies the Glorious Name, (Above, 28:58.) for this is what he inherited from his fathers. Thus he is of a root that beareth gall and wormwood, (Ibid., 29:17.) and no usefulness will ever be found in them. But Israel whose root is good if it be cut down, then it will sprout again (Job 14:7.) and grow good fruit.
This too is vanity and a great evil. And they became a generation of vanity and “the wickedness of man was great upon the earth,” (Bereishis 6:5. The text in Bereishis which is referring to the generation of the flood, states “כי רבה רעת האדם” which is similar to the wording of this verse “רבה רעה” [and a great evil]. ) in the generation of the flood.
ויזכור אלהים AND GOD REMEMBERED— This Divine Name really signifies the God of Strict Justice but it is transformed into Divine Mercy through the prayers of the righteous, whilst the evil practised by wicked people transforms Divine Mercy into Strict Justice, as it is said (Genesis 6:5) “And the Lord ('ה) saw that the wickedness of man was great” and (Genesis 5:7) “And the Lord ('ה) said, “I will blot out etc.”— yet in these passages the Name ('ה) is מדת רחמים, that signifying Divine Mercy (Genesis Rabbah 33:3).
Reish Lakish says: Satan, the evil inclination, and the Angel of Death are one, that is, they are three aspects of the same essence. He is the Satan who seduces people and then accuses them, as it is written: “So the Satan went forth from the presence of the Lord, and smote Job with vile sores” (Job 2:7). He is also the evil inclination, as it is written there: “The impulse of the thoughts of his heart was only evil continuously” (Genesis 6:5); and it is written here: “Only upon himself do not put forth your hand” (Job 1:12). The verbal analogy between the various uses of the word “only” teaches that the evil inclination is to be identified with the Satan. He is also the Angel of Death, as it is written: “Only spare his life” (Job 2:6); apparently Job’s life depends upon him, the Satan, and accordingly the Satan must also be the Angel of Death.
HALAKHAH: “How is this? If he collected the produce from him,” etc. Rebbi Aḥa said, it is written: “For the earth was filled with oppression because of them. (Gen. 6:13. Gen. rabba 31(5), in the name of R. Ḥanina.) ” What was their oppression? If a person came carrying a box full of lupines they all asembled and each one was taking less than the worth of a peruṭah, a case which cannot be brought before the judges (The farmer in the end was left with nothing but so many thieves took only a minute amount that he did not have a case against anybody.) . Rebbi Ḥiyya bar Abba said, “much, much” (Gen. 6:5 about the generation of the flood; Gen. 18:20 about Sodom and Gomorrha, identical expressions. Gen. rabba 28(3); R. Berekhiah in the name of R. Joḥanan.) . The acts of these were identical to the acts of those.
The Sages taught: So difficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth” (Genesis 8:21). Rav Yitzḥak says: A person’s evil inclination renews itself to him every day, as it is stated: “And that every inclination of the thoughts in his heart was only evil all day [kol hayyom]” (Genesis 6:5). “Kol hayyom” can also be understood as: Every day.
The Gemara cites several proofs corroborating this interpretation. “And it came to pass [vayhi] in the days of Ahasuerus” led to grief, as there was Haman. “And it came to pass [vayhi] in the days when the judges ruled” (Ruth 1:1) introduces a period when there was famine. “And it came to pass [vayhi], when men began to multiply” (Genesis 6:1) is immediately followed by the verse: “And the Lord saw that the wickedness of man was great in the earth” (Genesis 6:5).
in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5). “Therefore the wicked shall not stand in judgment”; this is referring to the generation of the flood, about whom it is written: “The wickedness of man was great upon the earth” (Genesis 6:5). “Nor sinners in the congregation of the righteous”; these are the people of Sodom, about whom it is written: “And the men of Sodom were wicked and sinners” (Genesis 13:13). The Sages said to Rabbi Neḥemya: They will not stand in judgment for resurrection in the congregation of the righteous, but they will stand in judgment in the congregation of the wicked.
Rabbi Yoḥanan says: The members of the generation of the flood sinned with “great” and were punished with “great.” They sinned with “great,” as it is stated: “And the Lord saw that the wickedness of man was great” (Genesis 6:5). And they were punished with great, as it is stated: “All the fountains of the great deep were breached” (Genesis 7:11). Rabbi Yoḥanan says: Three fountains of the great deep that were breached in the flood remained, and boiling water continues to flow in them as it did during the flood. They are: Beloa of Gader, and the hot springs of Tiberias, and the great spring of Beiram.
Rabbi Yitzḥak said: A person’s inclination overcomes him each day, as it is stated: “Only
evil all day” (Genesis 6:5). All day long his thoughts and desires are for evil. Rabbi Shimon ben Lakish said: A person’s evil inclination overcomes him each day and seeks to kill him, as it stated: “The wicked watches the righteous and seeks to kill him” (Psalms 37:32); the wicked here is referring to the wickedness inside one’s heart. And if not for the Holy One, Blessed be He, Who assists him with the good inclination, he would not overcome it, as it is stated: “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged” (Psalms 37:33).
BARAITHA. (K 19.) Ye that inflame yourselves among the terebinths. These are they who excite themselves and masturbate. To what is he comparable? To an animal; as an animal is not mindful [of what it does] he too is not mindful of what he does. Another explanation: As an animal is destined for slaughter and has no portion in the World to Come, he too has no portion in the World to Come. GEMARA. It has been taught: He (The man who excites himself with lustful thoughts and one who practises masturbation.) trangresses the law on the ground of copulating and of being subjected to copulation. (He is considered as having played the part of both male and female in intercourse.) And why is this so [heinous]? Because he excites the evil inclination against himself. It has been taught: (Suk. 52a, b (Sonc. ed., p. 249).) The evil inclination of a man grows more powerful within him daily, as it is stated, And that every imagination of the thoughts of his heart was only evil continually. (Gen. 6, 5. The Heb. for imagination (veẓer) is the same as for ‘inclination’.) Hence our Rabbis expounded that thinking leads to desire, desire to love, love to pursuit and pursuit to [the sinful] act. This should make you realize how difficult is the return from one to the other. It is similar with repentance: abstinence leads to strictness, strictness to zeal, zeal to cleanliness, cleanliness to [levitical] purity, [levitical] purity to piety, piety to humility, and the greatest of them all is humility, as it is stated, The spirit of the Lord God is upon me; because the Lord hath anointed me to bring good tidings unto the humble. (Isa. 61, 1.) It does not mention the righteous, Israel, the pure or the pious, but to bring good tidings unto the humble.
Adonoy saw that man’s wickedness had increased on the earth, and that every inclination of his heart was only for evil, all day long.
And the Lord saw that the wickedness of man was great in the earth, and all the imagery of the thought of his heart was only evil every day.
How did Moses know where Joseph had been buried? They said: Serakh daughter, of Asher was of the same generation, and she went and said to Moses: "In the Nile River, Joseph is buried. And the Egyptians made for him metal skewers and affixed them with wood." Moses went and stood at the Nile River and said, "Joseph, the time has come for the Holy Blessed One to redeem Israel. Behold, the Shekhina is delayed for you, and the Israelites are delayed for you, and the clouds of glory are delayed for you. If you reveal yourself, good (okay!), and if not, we are cleansed of the oath which you have sworn upon our fathers." Then the coffin of Joseph floated to the surface and Moses took hold of it and went. And you should not wonder at this, for behold, it says (2 Kings 6:5), "And as one of [the disciples of the prophets accompanying Elisha] was chopping down a tree-trunk, the iron [axe head] fell into the water, etc., and the man of God said, 'Where did it fall?' and he showed him the place, and he cut off a stick and threw it there, and the iron [axe head] floated up." And behold, these matters are a kal v'chomer (a logical deduction): If Elisha, who was a disciple of Elijah, who was a disciple of Moses, could make iron float, then how much more so could Moses, who was the master of Elijah, who was the master of Elisha, [bring up the coffin of Joseph]! There are those who say that Joseph was buried in the crypt of the kings, and Moses went and stood above the crypt and said, "Joseph! Joseph! The time has arrived for the Holy One, Blessed be He, to redeem Israel. Behold, the Shekhinah awaits you, and Israel awaits you, and the Clouds of Glory awaits you. If you reveal yourself it would be well, and if not, we will be free (lit., "clean") of the vow that our fathers vowed." Immediately, the coffin (aron) of Joseph stirred, and Moses took it and carried it off. And there were two aronot* (The word aron (ארון) means both "coffin/casket" and "ark/chest"; both senses will be employed here.) traveling together: The aron kodesh (the Holy Ark), and the aron shel met (the "ark" of the dead). And all the passersby would say, What is the nature of these two aronot? They said to them, one is the Holy Ark and one is the ark of the dead. They said to them, And how is it possible for the Holy Ark to travel alongside an ark of the dead? They said to them, the dead who is in this ark fulfills what is written in that which rests in that Holy Ark.
Moses merited the bones [of Joseph]; so too, none other than the Holy One, Blessed be He occupied himself with [Moses's bones], as it is said (Deut. 34:6), "And He buried him the the valley, etc." It teaches that he was carried by the body of the Shekhinah approximately four mils, from the portion of Reuben to the portion of Gad. [From where is it derived] that he died within the field of Reuben? As it is said (Num. 32:37), "And the children of Reuben built [Cheshbon* (חֶשְׁבּוֹן (Cheshbon) can also mean "a reckoning," as in the legal phrase "דִּין וְחֶשְׁבּוֹן" (din v'cheshbon), "an account and a reckoning," and thus may be midrashically associated with Moses the lawgiver; see also Bekh. 5a:12 ("Moses our teacher was ... an expert in reckoning (חשבונות). Alternatively, per the expanded text of MS Erfurt, the derivation is from the fact that Moses is recorded as dying on Mount Nebo (Deut. 34:1), which is then associated with Num. 32:38, "And the children of Reuben built ... Nebo, etc.," accord. Lieberman, Minchat Yitzchak.) ], etc." And from where is it derived that he was buried within the field of the inheritance of Gad? As it is said (Deut. 33:20-21), "And to Gad he said, Blessed is he that enlarges Gad... And he selected the first part for himself, because there the portion of a lawgiver (i.e., Moses) was reserved." And the ministering angels eulogized and said before him (Deut. 33:21), "The justice of Hashem did he perform, and His laws with Israel." And thus it says regarding a suspected adulteress (Num. 5:22), "And may these bitter waters enter [into your intestines, to cause the belly to swell and the thigh to fall, etc.]." The thigh is the place where the transgression was initiated, [and thus] the Divine retribution begins there, and afterwards the belly, as it is said (Num. 5:27), "And when he gives her the waters to drink... [her belly shall swell and her thigh shall fall]."* (Note that Num. 5:21, in which "thigh" precedes "belly," may be the intended reference (see Bam. Rabbah 9:23, Sifrei Zuta 5:21:5).) And so too you find with the people of [the generation of] the Flood: Man was the initiator of transgression, as it is said (Gen. 6:5), "And God saw how great was the wickedness of Man on earth, etc.," and thus Man was stricken first, but the remainder did not escape, as it is said (Gen. 7:23), "And everything in existence was blotted out, [from Man, to cattle, to creeping things, and to the flying creatures, etc.]" [Similarly,] the residents of Sodom were the initiators of the transgression, as it is said (Gen. 19:4), "They (i.e., Lot and the two Divine emissaries) had not yet laid down when the men of the city [... encircled the house, etc.]," and thus they were stricken first, but the remainder did not escape, as it is said (Gen. 19:11 (Fox tr.)), "while the men who were at the entrance to the house[, they struck with dazzling-light—[all men] great and small]." The most powerful of Egypt -- they were the initiators of the transgression, as it is said (Ex. 1:22), "And Pharaoh commanded all his people saying, 'Every son [that is born shall be thrown into the River].'" [And as a result,] they were stricken first, but the remainder did not escape, as it is said (Ex. 7:29), "Onto you, and onto your people[, and onto all your servants will the frogs rise up]." The spies -- they were the initiators of the transgression, as it is said (Num. 13:32), "And they delivered an evil report of the Land that they had spied out, etc." [And as a result,] they were stricken first, but the remainder did not escape, as it is said (Num. 14:37), "And those men who delivered an evil report of the Land died," but the remainder did not escape, as it is said (Num. 14:35), "I am God, I have spoken if I will not do thusly [to the whole evil congregation]." The dwellers of the Land of Israel were the initiators of the transgression, as it is said (Jer. 12:14), "Thus says the Lord of Host regarding all the evil dwellers who lay a hand on the inheritance [of My people Israel], etc." Thus, so too they were stricken first, but the remainder did not escape, as it is said (ibid.), "I will uproot them from their lands, etc." The prophets of Jerusalem -- they were the initiators of the transgression, as it is said (Jer. 23:15, JPS tr.), "For from the prophets of Jerusalem, Godlessness has gone forth to the whole land." Thus, so too were they stricken first, but the remainder did not escape, as it is said (Jer. 29:22), "And there will be taken from [the false prophets Ahab and Zedekiah] a curse [extending] to all the exiles of Judah that are in Babylon, etc."
| וַיִּנָּ֣חֶם יְהֹוָ֔ה כִּֽי־עָשָׂ֥ה אֶת־הָֽאָדָ֖ם בָּאָ֑רֶץ וַיִּתְעַצֵּ֖ב אֶל־לִבּֽוֹ׃ | 6 J | And יהוה regretted having made humankind on earth. With a sorrowful heart, |
And the Lord remembered Sarah, etc. (Genesis 21:1): Behold until this Parashah, it is speaking about the world of chaos; but from this Parashah and onwards, it is speaking about the world of reparation. And for that reason, it is the fourth Parshah, corresponding to the sefirah (emanation) of Eternity (Netzach). For there in the world of chaos, it is written (Genesis 6:6), "And the Lord regretted, etc. and He became saddened to His heart." Whereas this Parashah hints to the sefirah of Eternity - "Moreover, the Netzach of Israel does not deceive or regret, for He is not a man that He should have regrets" (II Samuel 15:29). And for that reason, "And the Lord remembered Sarah, etc.," was also written in this Parashah. That is because the birth of Sarah was also a change in the world. And we read this section on Rosh Hashanah. For there is a change then as well, since every year on Rosh Hashanah, the root of the creation is aroused - as it is found in the holy Zohar (Tetzaveh 184a).
For the evil forces are an aspect of excess, and they correspond to sorrow, as in (Proverbs 14:23), “In all sorrow there is excess.” They are also harsh judgments, corresponding to (Genesis 6:6), “He felt sorrow in His heart….” And the essence of joy is in the heart, as is written (Psalms 4:8), “You have put joy in my heart.”
This is the meaning of “He grieved in His heart” (Genesis 6:6) —in the aspect of judgments arise . “Then [God] said to Himself, ‘Never again will I curse’” (ibid. 8:21) —in the aspect of mitigating judgments at their source.
We find, therefore, that if there is any misfortune or harsh decree affecting World-Year-Soul, then certainly the joy of the Holy One is lessened, as in (Genesis 6:6), “He grieved in His heart.” As what does the Shekhinah say? “My head is heavy! My arms are heavy!” (Sanhedrin 46a).
Wealth is rooted in the heart, as in “God’s blessing enriches, and no sadness is added to it” (Proverbs 10:22), and “and it saddened Him in His heart” (Genesis 6:6).
This shall be the Torah concerning the one struck with skin blanch [metzora] on the day he becomes clean. He shall be brought to the priest (Lev. 14:2), and our Sages of Blessed Memory interpreted metzora as one who speaks evil [motzi ra], for afflictions come through the sin of evil speech. But the matter is according to what is written, When God began to create etc. (Gen. 1:1), and our Sages of Blessed Memory interpreted: “For the sake of Torah and for the sake of Israel” (cf. Rashi, ad. loc.); so we find that Israel is something very important to Blessed God, since for their sake all of the Worlds and all the Creations were created. And Blessed God takes pleasure from each one of Israel, even from a greatly wicked person: “Your temples [rakatekh] are like a pomegranate (Song of Songs 6:7) – even the empty ones [reykanim] among you are as full of mitzvot as a pomegranate” (Babylonian Talmud, Berakhot 57a). And when a person speaks evil about one of Israel, even if he speaks truth, he nullifies the Blessed Creator’s pleasure (if it were possible) and causes Him sadness (if it were possible) as is stated, [And the Lord …] was saddened in to His heart (Gen. 6:6), and inverts the pleasure [oneg] into affliction [nega]; therefore his “wage” is measure for measure, affliction comes upon him. And our Sages of Blessed Memory said: “Evil speech is as great as idolatry, sexual immorality, and murder” (Babylonian Talmud, Arakhin 15b). But we must be precise: what connection does idolatry have to evil speech? But the matter is according to what is written, By the word of ADONAI were the heavens made (Psalm 33:6), that all of the Worlds and all of the Creations were created through speech comprised of the 22 letters of the Torah, which is called Heavenly Sovereignty. For when the Sovereign does not speak, no one knows how to do His Will; and when he speaks His Will is revealed, and that is Heavenly Sovereignty whose Sovereignty is in all jurisdictions. And we find in Sefer Yetzirah that [the letters] are established in the mouth, that Blessed God established the 22 letters: the World of Speech, Heavenly Sovereignty, the Attribute of ADONAI-ness, ADONAI, open my lips (Psalm 51:17), were established in the human mouth.
However, previously it was stated, (Genesis 6:5-6) “And HaShem-יהו״ה saw that the wickedness of man was great in the earth, [and that all the impulse of the thoughts of his heart was only evil continually.] And HaShem-יהו״ה repented [for having made man on earth] etc.”
Likewise, [a different verse states,] (Genesis 6:6) “And He saddened His heart,” [causing it to lean] toward Judgment, and the like.
However, while [it is still] in the “heart” of Zeir Anpin it can still be overturned from Judgment (Din) to Kindness (Chessed), as in the verse, (Genesis 6:6) “And HaShem-יהו״ה repented [that he had made man on the earth, and it grieved him in his heart] etc.” It then states, (Genesis 8:21) “And HaShem-יהו״ה said in his heart, I will not again [curse the ground because of man] etc.”
Sometimes the matter remains in the supernal thought of Zeir Anpin, which is called, “The Supernal Man,” as in, (Genesis 6:6) “And HaShem-יהו"ה regretted etc.” – which reverted to thought that was never brought into speech or action altogether.
וינחם ה, the expression: נחם, נחמה is used in three different contexts; 1) deliberate failure to fulfill a vow, such as when it could not be fulfilled as the person who had made it does not have the means to do so. 2) He has simply changed his mind. 3) It is used repeatedly in connection with G-d having second thoughts about something He had done. G-d’s having second thoughts works in two directions as we know from: רגע אדבר על גוי לנתוש ולנתוץ ושב הגוי מרעתו ונחמתי על הטובה,“at one moment I may decree that a nation or a kingdom shall be uprooted and pulled down and destroyed; but if that nation against which I had made the decree, turns back from its wickedness, I change My mind concerning the punishment I planned to bring on it. (Jeremiah 18,79) [I am sure all my readers are familiar with the story of Jonah and the whale, and how G-d changed His mind about the fate of Nineveh when He observed how they repented. Ed.] There is no need here to repeated how G-d “repented” the decree He had issued against the Jewish people after they had made the golden calf and had danced around it calling it a deity. G-d had “regretted” allowing Shaul to have been crowned king, and He ordered Samuel to anoint his successor. (Samuel I 15,11 and subsequent.)at one moment I may decree that a nation or a kingdom shall be uprooted and pulled down and destroyed; but if that nation against which I had made the decree, turns back from its wickedness, I change My mind concerning the punishment I planned to bring on it. (Jeremiah 18,79) [I am sure all my readers are familiar with the story of Jonah and the whale, and how G-d changed His mind about the fate of Nineveh when He observed how they repented. Ed.] There is no need here to repeated how G-d “repented” the decree He had issued against the Jewish people after they had made the golden calf and had danced around it calling it a deity. G-d had “regretted” allowing Shaul to have been crowned king, and He ordered Samuel to anoint his successor. (Samuel I 15,11 and subsequent.) As to the statement by Bileam in Numbers 23,21, that what distinguishes the Jewish G-d from other deities is that: ובן אדם כי יתנחם “neither is He like a human being who changes his mind,” there the word is used in the reflexive mode, i.e. the human being who initiates his own change of mind, whereas when changing G-d’s mind is the issue, this was always forced upon G-d from the outside. He does not allow Himself the luxury of changing His mind as an act of pique, completely unprovoked.
ויתעצב אל לבו, “He was saddened to have listened to the advice to create man;”A different exegesis: the words: אל לבו refer to the heart of man; G-d felt saddened on account of man’s heart, i.e. the constantly evil thoughts that he entertained. We find a similar construction in Samuel I 20,34 כי נעצב אל דוד כי הכלמו אביו, “he was saddened on account that his father had humiliated him.” (Yonathan about his father the King, humiliating his bosom fried David) Still another exegesis of our verse: Whenever the root עצב occurs it refers to mourning or something akin to it. Example: כי נעצב המלך על בנו, “for the king mourned over the los of his son.” (Samuel II 19,3, about the death of Avshalom) In our verse the Torah describes G-d as mourning the world He had created and which He now had to completely restructure. If you were to ask how it is possible to mourn people who had not died yet, this rule applies only to mortal human beings who cannot be sure of any event in the future until it materializes; G-d Who foresees developments clearly, can be saddened and in a state of mourning even before the actual event has taken place. Still another interpretation of our verse; the human race had become something only worthy of sadness and distaste.
ויתעצב אל לבו, “His heart was saddened.” According to Rabbi Acha bar Chanina in Breyshit Rabbah 27 when G–d watched as His earth appeared to head for destruction, He felt as if a mourner who has lost a dear relative. An alternate interpretation of this expression: the subject in this verse is man, who mourns only from the heart like a person who had placed leavening in his dough, and who says to himself when the dough did not rise: “it was I who made the recipe, therefore it is I who must accept the blame if the product is unsatisfactory, seeing that I was aware that it contained a potentially dangerous ingredient.” [The “leavening” is a metaphor for the evil urge within man, that G–d gave man when He made him. It was a calculated risk that G–d had been aware of from the outset. Ed.]
That He had made man. Note that it does not say that He repented that He created man, but only that He made him — i.e. that He allowed him to become so numerous. Hashem knew from the start that a creature made of earth could only be brought to perfection after much tending and pruning.
AND IT REPENTED THE LORD. The Torah spoke in the language of men, (In other words, And it repented is an anthropomorphism.) for we know that God is not a man that he should repent. This term is used because if a human being acted in the way God did, destroying his creation, it would be said of him that he repented. (Maimonides terms this an attribute of action. Cf. Guide To the Perplexed, Part I, Chap. 52.)
[AND IT GRIEVED HIM AT HIS HEART.] This verse is the opposite of Let the Lord rejoice in His works (Ps. 104:31). God is said to be happy when his creatures benefit from his acts of kindness. (And is described as being grieved when He must punish them. In other words, happy and sad are anthropomorphisms.) Others say that va-yinnachem (and it repented) should be rendered as set a time, (Ibn Ezra uses an Arabic term which Krinsky translates as setting a time. This eliminates the anthropomorphism in the verse. However, this interpretation is problematic. For the problems inherent in it see Weiser.) as in doth comfort (mitnachem) himself, purposing to kill thee (Gen. 27:42). (Which should be rendered: Esau has set a time to kill you. See I.E.’s comment on Gen. 27:42.) They also say that His heart does not refer to the heart of God but to the heart of the prophet. (They felt uncomfortable with a verse that speaks of God’s heart. Hence they interpreted this verse to mean God told the prophet that he wanted to destroy mankind and the prophet was grieved.) However, if this were the case Scripture should not have read: and it grieved “at” (el) His heart. (It should have read, and it grieved His heart, i.e., His prophet.) Secondly, where do we find a prophet called a heart?
וינחם ה' כי עשה את האדם בארץ, “G-d reconsidered having made man on earth, etc.” The word עשה refers to the צורה, the divine image G-d had fused with the “golem,” the inarticulate body of Man. This צורה was none other than the צלם, “the divine image” the Torah had mentioned when it reported the creation of the first human being.(1,27) whereas in the report commencing with the words זה ספר תולדות אדם, the expression used was בדמות אלוקים עשה אותו, “in the likeness of G-d He had made him.” In respect of בריאה, the initial stage of the creation of Man, the Torah used the expression צלם or צורה, respectively. In respect of Man’s robot-like body, inarticulate Man, the Torah used the expression דמות as if to tell us that once the צורה became part of the “golem,” it was no longer a צלם אלוקים but merely דמות אלוקים. Seeing that the word דמות does not describe something integral but something external, just as when we speak of עבד אלוקים we mean that the “G-d-serving person” is nonetheless not an integral part of G-d but is “outside” of G-d, G-d reconsidered this part of the arrangement. saying it would have been better if the צורה, the divine aspect of Man, had not become integral to the body. Our sages illustrated this brilliantly when they said in Eruvin 13 נח לו לאדם שלא נברא, “it would have been more comfortable for man if at the initial stage of his creation he had not been fused with the body.” In our verse the Torah did not say וינחם ה' כי עשה את האדם על הארץ, “G-d reconsidered having made man on the earth,” but וינחם ה' כי עשה את האדם בארץ, “G-d reconsidered having made Man composed of integral earthly desires.” Consider a statement by Solomon in Kohelet 4,2-3 ושבח אני את המתים שכבר מתו מן החיים אשר המה חיים עדנה. וטוב משניהם את אשר עדן לא היה. “So I consider more fortunate the dead who have already died, than the living who are still alive; but better than either of them is he who has not yet been.” Philosophers described the statements made by Solomon in these two verses as referring to the three different stages we may encounter the צורה, the divine image, as undergoing at different times. The first stage, and in Solomon’s view preferable the preferable one, is when it had not yet been introduced into the body of mortal man; and he praised that condition of man (at the end of the second verse). The second and relatively tolerable condition of the צורה occurs after it has been removed from man when his body has died. This is a stage which Solomon describes as משבח אני את המתים “I praise the dead.” The third and least tolerable situation he considers the state of the צורה while it is imprisoned within man’s body. The philosophers describe this in terms of three parables. 1) A king who sits in his palace. 2) A king who has recently been released from prison. 3) A king who is still serving a sentence in prison. There can hardly be a question that the king in the first parable enjoys greater stature than any of the other two. In view of all these clever comments why then did the Torah describe the completion by G-d of His handiwork at the end of the sixth day in such glowing terms, i.e. וירא אלוקים את כל אשר עשה והנה טוב מאד, “and G-d saw all that He had made and here it was very good?” Did not that praise also include the fact that G-d had fused body, i.e. “golem” to soul, צורה, when He made Man? Not only that, but how could Solomon come hundreds of years after Moses and praise the Lord for not having fused body and soul when Moses gave G-d “excellent marks” when He praised Him for having fused the two. The answer is that although the original condition of the צורה prior to its having become fused to a body is superior to the other two conditions listed, seeing it had not yet been fused to a body and had not suffered pain or damage, once it had been fused to a body and had accomplished its mission and left that body in a state of purity, it would be far superior to what it had been prior to being fused to a body. At that point such a צורה will have made a name for itself that sparkles like pure gold. This is the reason that the souls of the righteous are forever anxious to return to their holy origins. Seeing that Moses had presupposed that the צורה would accomplish its mission within the body he saw fit to praise the Creator for having placed such a soul within man and he described G-d’s reaction to His handiwork as “very good. The proper interpretation of our verse then is exactly what the text says: האדם בארץ, “man,” while he is still attached to earth in an integral manner.” G-d reconsidered the status of such a human being seeing that this arrangement had resulted in sinfulness as the צורה had allowed itself to be dominated by the body. We find an analogous use of the expression בארץ in Isaiah 62,7 עד יכונן ועד ישים את ירושלים תהלה בארץ, “until He establishes Jerusalem and make her renowned on earth.” What the prophet meant was: “until He will make the glory of Jerusalem which is on earth manifest.” [as opposed to the Jerusalem in the celestial regions.] Another verse which spells out the meaning of the word בארץ even more clearly is found in Psalms 122,3 כעיר שחוברה לה יחדו. The psalmist speaks about the Jerusalem on earth and the Jerusalem in the celestial regions which have been fused together. A kabbalistic approach understands the words וינחם ה', כי עשה את האדם בארץ as: “G-d’s attribute י-ה-ו-ה reconsidered.” The reason this attribute of G-d reconsidered was related to ארץ, “earth;” it was the cause G-d had to reconsider having employed this attribute when making man. The word י-ה-ו-ה in our verse is a reference to the first of the 13 attributes listed in Exodus 34,6. In other words, it was not “man” who was responsible for any reconsideration by G-d of having created him but something connected with “earth.”
ויתעצב אל לבו, “and His heart felt sadness.” In terms of the plain meaning of the words the term “heart” when applied to G-d is, of course, only a figure of speech. The same is true whenever the Torah speaks of other organs and appears to attribute them to G-d Who is totally abstract, devoid of any such organs. The reason that the Torah nonetheless employs such terms is to convey to us that our actions may or may not please G-d, may even elicit reactions that if they had been observed in humans would be described as “joy, anger, frustration, happiness and the like.” Such reactions when expressed by human beings usually involve human organs also. When the psalmist (Psalms 104,31) speaks about ישמח ה' במעשיו, “G-d rejoices in His works,” on the one hand, and in this instance we read ויתעצב ה' אל לבו, ”G-d was saddened in His heart,” both descriptions are of necessity anthropomorphisms, i.e. approximations of G-d’s reactions in terms which we humans can understand. They do not reflect the objective reactions of Someone Whose Essence we have not been privileged to understand It follows that when the Torah wishes to give us an inkling of G-d’s reaction to man’s behavior it uses the word “heart” in order to help us understand. Seeing that the human heart is a major vessel in his thinking process, the Torah chose to attribute G-d’s feelings in reaction to human aberrations as reactions by “His heart.” You find that if a person wants to concentrate he isolates himself and bends his head so as to exclude distracting intrusions into his thinking. The reason for this is that the brain, i.e. the head is where his ability to form thoughts originates. This thought process is then relayed to the heart. Granted, that this metaphor sounds somewhat far-fetched, the fact remains that ideas, thoughts travel in a downward direction from the brain to the heart.. When the Bible speaks about a messenger from G-d, such a messenger is usually described as פי ה', the “mouth” or “mouthpiece” of G-d (compare Isaiah 34,16) כי פי הוא צוה, “for My mouth (He) has commanded.” The prophet describes himself as G-d’s messenger (agent, or angel) who acts as G-d’s mouthpiece. The spirit of G-d is described as פי the spirit of the angel known as פי,“my,” resp “His mouth.” Yonathan ben Uziel therefore translates our verse here not as “G-d was saddened to His heart,” but as “His angel was saddened to his heart.” [Our editions of Yonathan ben Uziel do not have this wording; Ed.] According to our author the אורים ותומים, the parchment with the Holy name of G-d inside the breastplate of the High Priest which served as a source of communication from G-d to him, was also known as פי ה’, “the mouth of G-d, i.e. as an angel named “mouth of G-d.” Another example of such a reference to פי ה' is found in Joshua 9,14 where the acceptance of the Gibeonites as allies of the Jewish people is described. The failure of consulting G-d on that issue is described there as ואת פי ה' לא שאלו, “they did not consult ‘the mouth of G-d.” When we read in Numbers 11,1 ויהי העם כמתאוננים, רע באזני ה', “the people were as if looking for something to complain about, it was evil in the ears of G-d;” here to the word “in the ears” may be understood as the “ear” in question being one of G-d’s angels. Whenever the function of G-d’s angel is passive, i.e. he is to be an instrument of receiving G-d’s instructions, such a function of the angel is described as his being the “ears” of G-d. When he is supposed to be active in a supervisory manner, he is called “the eyes of G-d.” A very interesting example of this approach is found in Zechariah 3,9 where the prophet describes G-d’s supervision of the Jewish people in revolutionary terms, saying על אבן אחת שבעה עינים, “a single stone enjoying a variety of no less than seven supervisory “eyes,” i.e. agents of G-d.” When David speaks of אזנים כרית לי , “You assigned an ear [in order to listen to You ] “to me” [rather than the commandment to offer sacrifices, Ed.], he refers to his ear as the organ, or in this case G-d’s instrument, which helps to make him tune in to G-d’s “wavelength.” Whenever the term “ear or ears” is used for celestial beings the meaning is that these ”ears” are listening to Israel’s prayers. When G-d dispatches an angel to fight against Israel’s adversaries such an angel is usually described as יד ה' “the hand of G-d,” i.e. His executive arm. One of the examples of such a meaning of the term יד ה' is found in Samuel I 5,11 כבדה מאד יד האלוקים שם, “for the hand of the Lord had been very heavy there.” There are, of course, numerous similar quotations in Exodus when the Torah describes the plagues G-d inflicted upon Pharaoh and the Egyptians. When G-d’s agents are about to reveal a previously unknown manifestation of the Lord, the angel performing this task is often described as “the feet of G-d.” We find an example of this in Zechariah 14,4 ועמדו רגליו ביום ההוא על הר זיתים, “and on that day His feet will stand on Mount Olives, etc.” The prophet refers to G-d’s “soldiers.” There are numerous other examples of that nature. From a Midrashic-homiletical aspect we may approach the words ויתעצב אל לבו, “His heart was saddened,” as follows: Rabbi Ami (Bereshit Rabbah 27,6) told the parable of a king who built a palace having employed an architect. When the palace was completed the king was not satisfied with it. Who should the king be angry at if not the architect? Rabbi Ami related another parable illustrating this when he told about a king who had entrusted a sum of money to a broker instructing him to invest this on his behalf. The broker failed and the king lost his money. Who would the king be angry at if not at the broker? We have to understand why Rabbi Ami saw the need to illustrate our verse by means of two parables. In the parable with the architect it was possible to err and to conclude that there are two separate prime causes in this world People might have said that granted the king is king and wields authority, nonetheless he employed the architect seeing the architect’s wisdom was superior to his own. It follows that there are things in this world which are beyond the “king,“ read “G-d.” This conclusion would be totally mistaken, of course. However, in order to forestall such a mistaken conclusion Rabbi Ami related the second parable. In that parable he spoke about a broker who did not own anything at all and was simply an agent of the king. In both parables Rabbi Ami wanted to emphasise that the role of the broker and the architect are interchangeable. None is privy to any knowledge or power not possessed by their employer, i.e. G-d. The “architect” is none other than a sub-contractor, and we find that the Targum translates the words בוני שלמה, “Solomon’s builders,” (Kings I 5,32) as אדריכלי שלמה, “Solomon’s architects.” A kabbalistic approach to the words ויתעצב אל לבו, understands the subject of “He was saddened” to be the very “architect” or the “broker” mentioned in Rabbi Ami’s parables. The conversation described in the Torah reflects what G-d said to the architect. When He said: אמחה את האדם אשר בראתי..... כי נחמתי כי עשיתם, we must pay attention to the switch between the word בראתי at the beginning of the verse and the word עשיתם at the end of that same verse. [G-d was never saddened about the בריאה aspect of man only about the עשיה aspect, i.e. that He had completed the creation of man by fusing earth to spiritual matter. Ed.] Moreover, we must also pay attention to האדם בארץ, in verse five and in verse six. In the first verse the words האדם בארץ refer to what was written immediately before that, i.e. רבה רעת, “the great amount of evil,” whereas in the second verse the words האדם בארץ refer to what follows, i.e. ויתעצב אל לבו. so that the word ויתעצב refers back to האדם, to “man.” It is a reference to the concept of “Man the glorious,” the reason why G-d created the entire universe (ארץ) as we explained already in connection with the word בראשית, very first word of the Torah. Unfortunately, it had now become “ארץ” which had become responsible for this sad state of the universe. The meaning of the full verse in its profounder meaning is: G-d reconsidered having made man not because of man, but because of the earth , i.e. the architect and the broker who had not carried out the assignment G-d had entrusted to them. The reason that the Torah mentions such “feelings” as ויתעצב, “He was saddened,” is only because at the time of the completion of His handiwork at the end of the sixth day the Torah had seen fit to describe G-d’s “joy” when it stated that “G-d saw all that He had done and it was very good,” i.e. “He was very pleased.” You should not be bothered by the fact that at this point the Torah speaks abou ”G-d experiencing sadness;” nor should you be bothered by such statements as ויקרא א-דני אלוקים צבאות ביום ההוא לבכי ולמספד “on that day My Lord of Hosts called for weeping and lamenting, etc.” The Talmud in Chagigah 5,2 [in response to the statement of Rabbi Papa that no sentiments of sadness are to be attributed to G-d, Ed.] explained that what is meant is הא בבתי גוואי והא בבתי בראי, that although we distinguish between externally visible manifestations of sadness and only internal manifestations of such feelings. When it comes to the destruction of the Temple, even angels were allowed to display such sentiments. [The impending destruction of mankind certainly also warranted a display of such sentiments. Ed.] The term בתי בראי “an external house,” i.e. a manifestation that is visible to outsiders refers to emanations from גבורה closer to מלכות, whereas the term בתי גוואי refers to emanations from the emanation גבורה “upwards.” When the Torah speaks here about a visible display of G-d’s sadness as occurring in internal terms, i.e. “G-d was saddened to His heart,” we find the equivalent of this a few chapters later after Noach had presented an offering of thanksgiving (8,21) when the Torah describes G-d’s reaction as “G-d said to His heart, I will not continue to curse the earth for the sake of man.”
'וינחם ה, the expression, וינחם, “He was sorry, He regretted,” has been chosen by the Torah in order for human beings to have at least an inkling of what G’d’s feelings were when He faced destroying His handiwork. Clearly, such emotions as “regret” are not part of G’d’s vocabulary. We have it on the authority Samuel I 15 29 that human feelings such as regret, frustration, are not feelings which can be attributed To Him.
ויתעצב אל לבו, this too, is a figure of speech, seeing that G’d does not know such emotional ups and downs as joy and sadness. While David in Psalms 104,31 speaks of ישמח ה' במעשיו, he too uses such “emotions” of G’d only as a figure of speech. It is his way of describing G’d’s reactions to seeing that His plans had worked out. Similarly, here, the Torah describes G’d’s reaction when His plans had not worked out. [G’d’s plans not working out can only happen due to the freedom of choice with which He endowed man. Ed.] In other words, the Torah, in telling us about G’d’s reactions, here and elsewhere, reflects the impressions gained by the teller of the story. אל לבו, we are told in Bereshit Rabbah 27,4 that a gentile asked Rabbi Yehoshua ben Korchah if it is not true that the Jews claim that their G’d knows all that is going to happen in advance. Rabbi Yehoshua answered in the affirmative. Thereupon the gentile quoted this verse as proof that if G’d had known all of this in advance, how could He have been saddened by it. Rabbi Yehoshua asked the gentile if he had ever have a son born to him. The gentile said that indeed he was the father of a son. He then asked him: “what did you do when he was born?” The gentile replied that he was very happy when he heard the news. Thereupon Rabbi Yehoshua asked the gentile: “did you not know that the son would die one day, and if so why were you happy that another mortal was born?” The gentile answered that there is a time to rejoice and a time to be sad. Rabbi Yehoshua told the gentile that G’d, in spite of His foreknowledge, reacts in a similar manner. G’d was in mourning for the destruction of His handiwork, as we know from 7,10. The reason the Torah makes mention of the words ויתעצב אל לבו and these seven days, is to teach us that the words אבל and עצב can be used interchangeably, i.e. they describe a state of mourning.
בארץ, the reason the Torah writes this word, which does not appear to tell us something we did not know, is to remind us that the root of the problem of man becoming so corrupt in spite of his having been equipped with a divine soul, is that he was constructed from and anchored in the earth, in the “lower” universe. This is unlike the אדם העליוני, superior man. This is why G’d did not need consolation for people of Noach’s calibre.
AND THE ETERNAL REPENTED… AND IT GRIEVED HIM AT HIS HEART. The Torah speaks in the language of men. The purport is that they rebelled, and grieved His holy spirit (Isaiah 63:10.) with their sins. The sense of the expression at His heart is that He did not tell this to a prophet, a messenger of G-d. This expression is also found with respect to thinking, just as: to speak to my heart, (Genesis 24:45.) and other similar expressions. In Bereshith Rabbah (27:6.) there is a significant matter concerning this, expressed by a parable which the Rabbis bring of an agent and an architect. (Rabbi Berachyah said: “It is like a king who had a palace built by an architect, and when he saw it, it displeased him. Against whom is he to complain? Surely against the architect.” Rabbi Assi said: “It is like one who traded through an agent and suffered a loss. Whom does he blame? The agent. Here too It grieved Him at His heart.”) This constitutes a great secret which is not permitted to be written down. The one who knows it will understand why here the Tetragrammaton is written while in the whole of the rest of the chapter and the account of the flood, the name Elokim is used.
וינחם ה' כי עשה AND THE LORD REPENTED THAT HE HAD MADE — (The first word is connected with that which means “comfort”) It was a consolation to Him that He had created man on earth, for had he been one of the heavenly beings he would have incited them also to rebel against God (Genesis Rabbah 27:4).
ויתעצב GRIEVED HIM — means, in the mind of God man became an object to be troubled (punished): it entered God’s heart to grieve him. This is how the Targum of Onkelos understands the verse. Another explanation of verse 6: וינחם AND [THE LORD] REPENTED — The thoughts of God turned from Divine mercy to Divine justice: He considered what to do with man whom He had made on the earth. Wherever this term is used in the Scripture it means “considering what to do”. Examples are: (Numbers 18:19) “nor the son of man that He should consider (ויתנחם)”; (Deuteronomy 32:36) “and reconsider (ויתנחם) regarding His servants”; (Exodus 32:14) “and the Lord reconsidered (וינחם) regarding the evil”; (1 Samuel 15:2) “I am reconsidering (נחמתי) that I have set up Saul to be king” — all these passages denote a change of mind.
ויתעצב אל לבו AND IT GRIEVED HIM AT HIS HEART— He mourned at the failure of His handiwork. Similarly (2 Samuel 19:3) ‘The king grieved (נעצב) for his son”. (Similarly here: God grieved for his (man’s) heart: that it had changed from good to bad). The following extract from the Midrash Rabbah I am writing in order that you may know how to refute the arguments of certain heretics: A gentile once asked Rabbi Joshua, the son of Korcha, saying to him, “Do you not admit that the Holy One, blessed be He, knows what is to happen in the future?” He replied, “Yes.” The gentile retorted, “But is it not written ‘and He was grieved in His heart’?” He answered: “Have you ever had a son born to you?” The reply was “Yes.” He asked (the gentile): “And what did you do?” He replied: “I rejoiced and I made others rejoice also.” The Rabbi asked him: “But did you not know that he must die?” The heathen replied: “At the time of joy, let there be joy, at the time of mourning let there be mourning”. The Rabbi then said: “Such, too, is the way of the Holy One, blessed be He: although it was clear to Him that in the end men would sin and would be destroyed, He did not refrain from creating them for the sake of the righteous men who were to issue from them” (Genesis Rabbah 27:4).
וינחם. Die Bedeutung von נחם siehe oben 5, 29. Man hat an dieser von Gott ausgesprochenen Sinnesänderung Anstand genommen, insbesondere im Hinblick auf den Satz: לא איש אל ויכזב ובן אדם ויתנחם. Es scheint aber ein Unterschied zu sein, zwischen הִנָחם und הִתְנַחם. Ersteres ist die durch äußere Veranlassung hervorgerufene Sinnesänderung, so bei Schaul: נחמתי. Gott hat freilich Schaul zum König eingesetzt; allein als Schaul sich der ferneren Herrschaft unwürdig machte, ward auch Gott durch Sauls Veränderung zu einer Änderung seiner Bestimmung veranlasst. Ebenso auch umgekehrt וינחם ד׳ על הרעה. Der Mensch aber ändert seinen Entschluss von Innen heraus, ohne äußere Veranlassung, also הִתְנַהם, darum heißt es von Gott לא איש וגו׳ ובן אדם ויתנהם. Nur einmal heißt es am Schlusse von ועל עבדיו :האזינו יתנהם (und so auch im Anklang an diese Stelle Ps. 135 , 14) und da ist es bedeutsam: auch wenn sie nicht durch תשובה Gott zur Änderung seines Entschlusses veranlassen, wird Gott aus eigenem Antriebe die Änderung ihres bisherigen Geschickes beschließen, und die גאולה bringen; es ist dies die גאולה בעתה, wenn לא זכו.
ויתעצב אל לבו, hier התפעל, nicht עצב .נפעל siehe oben 3, 16. התעצב: ein schmerzliches Gefühl der Entsagung empfinden. So von den Söhnen Jakobs; als die Familienreinheit durch die an der Schwester verübte Schandtat gemordet war, da war das erste Gefühl nicht Zorn über das geschehene Unrecht, sondern: ויתעצבו, sie fühlten schmerzlich, daß ihre bisherige Perle, die Reinheit und Unschuld der jüdischen Töchter, nun verloren sei; erst das zweite Gefühl war Zorn. Da dieser Schmerz aus der Art und Weise entsprang, wie sie den Vorgang auffassten, somit seine Quelle in ihrem Innern hatte, steht התפעל und nicht נפעל. Ebenso hier. — Hinsichtlich des אל־, (nicht: התעצב אֶל־ (ב־, haben wir eine Analogie bei Jonathan: נעצב אל דור (Sam. I. 20. 34), es bezeichnet somit den Gegenstand, in Beziehung auf welchen man den Schmerz empfindet. Wörtlich würde es also hier heißen: "Er füllte sich mit schmerzlicher Entsagung in Beziehung auf sein Herz". לב ד׳ bezeichnet aber das Innigste, das von Gott in Beziehung zum Menschen gesagt werden kann. והיו עיני ולבי שם כל הימים, seine Liebe, seine Empfindung wird dort weilen, nicht bloß seine Vorsehung. Hier also לבו, — menschlich gesprochen — die Freude, die Gott an dem gegenseitigen Gedeihen des Menschen und der Erde haben wollte, — ישמח ד׳ במעשיו — und auf die er jetzt verzichten musste. Der Erdwelt wäre die Fortexistenz des Menschen Unheil gewesen, darum וינחם וגו׳; allein Gottes Herz — menschlich gesprochen — war daßelbe geblieben. "Es tat ihm wehe, daß er auf die von seinem Herzen gewünschte segensreiche Fortexistenz des Menschen auf Erden verzichten musste." —
Hinsichtlich dieser und ähnlicher anthropomorphistischen Ausdrücke von Gott gestatten wir uns eine allgemeine Bemerkung. Man hat so lange an diesen Ausdrücken herum philosophiert, um jeden Gedanken an eine Körperlichkeit zu entfernen, bis man zuletzt der Gefahr nahe kam, selbst die Persönlichkeit Gottes zu verflüchtigen. Wenn das die Absicht der תורה wäre, hätte sie derartige Ausdrücke leicht vermeiden können. Allein diese letztere Gefahr ist größer als die erstere. Diese zwei Ausdrücke retten die zwei wesentlichsten Begriffe: die Freiheit Gottes und die Freiheit des Menschen. Nicht umsonst heißt es: Als Gott sah usw. Es war die Schlechtigkeit des Menschen nicht notwendig. Es musste ein Schauen Gottes vorangehen, ehe Gott es wusste: dieser Ausdruck gewährleistet uns also das Bewusstsein der menschlichen Freiheit. Und das Geschick, das den Menschen trifft, tritt nicht in Folge einer physischen Kausalität ein; es geht ein prüfender Ratschluss Gottes voran, der Ratschluss selbst schmerzt den Beschließenden. Alles dies setzt die Persönlichkeit und Freiheit Gottes voraus und hält diese dem Bewusstsein rein. Schon ראב"ד, einer unserer jüdischsten Denker, ist der Ansicht, daß dieses Bewusstsein von der Persönlichkeit Gottes viel wichtiger sei, als die Spekulation darüber, ob man dies oder jenes von Gott prädizieren könne.
ויתעצב אל לבו, seeing that G’d does not want even the guilty to die instead of finding their way back. The opposite “emotion” of G’d to the one expressed here is found in Psalms 104,31 ישמח ה' במעשיו, “the Lord ‘enjoys’ the deeds of His creatures.”
He would have caused them to rebel. Man caused the animals and beasts to rebel, as they all became perverted [see Rashi on v. 7]. Had man been in heaven, he would have caused the heavenly beings to rebel as well!
The man. In His heart. Of Hashem. [Rashi explains as he does] because otherwise ויתעצב contradicts what is written before: וינחם, which means, “Hashem was comforted.” Rashi is saying that ויתעצב means [not “grieved” but] “loathsome”, i.e., man became loathsome in the heart of Hashem, [and He decided] to destroy him. Maharshal explains: Since it says that Hashem was comforted, ויתעצב must refer to man. Thus Rashi explains that man was ויתעצב to Hashem. But according to Rashi’s alternate explanation, that Hashem’s thought turned from Divine Mercy to Divine Justice, ויתעצב refers to Hashem [i.e., He mourned].
What to do with man. Rashi is saying that originally, Hashem did not intend to do anything with man. But now He intended to investigate what do to with him. Rashi does not mean that He now decided to do evil, and decreed the Flood. This cannot be, because only afterwards it is written (v. 7), “Adonoy said, ‘I will obliterate mankind,’” and that is His first utterance [on this matter]. “I will obliterate mankind” does not come to explain the turning of Hashem’s thought, i.e., that it turned from Mercy to Justice. For if so, v. 7 should say: “And He said, ‘I will obliterate mankind.’” Why does it say, “Adonoy said, ‘I will obliterate...’”? Clearly, it is the beginning of His utterance. Since it is the beginning, this implies that [in this verse,] He had not yet passed judgment on man. Rather, He was investigating what to do with man. (Re’m)
I rejoiced and made everyone joyful. Meaning, I rejoiced myself and also made others joyful.
So it is with acts of Hashem. Question: How could the Rabbi compare the acts of Hashem to the acts of flesh and blood? The answer is: This was only to deflect the heretic’s challenge. But in truth, Hashem’s reason was “For the sake of the righteous...” (Maharshal)
For the sake of the righteous. This [is an alternative explanation, and] means to say: “Furthermore, for the sake of the righteous...” Otherwise the parable does not fit the message. For no benefit came from the son; it was a case of, “At the time of joy let there be joy.” But benefit does come from the wicked, since the righteous descend from them. Perforce, Rashi means to say, “Furthermore...” (Re’m)
The Lord regretted, as it were, that He had made man on the earth. The hopes placed upon man, who was granted free will, were dashed. And He was saddened in His heart. The verse employs anthropomorphic expressions toward God, meant to convey that the creation of man was a failure. Some explain the verse as follows: The Lord considered and decided with regard to the man that He had made on the earth, and He brought sadness to the heart of man.
וינחם ה' ויתעצב אל לבו, “G’d reconsidered and was saddened right to His heart.” The Torah employs the syntax used by human beings when they regret something they have done. Basically, the Torah writes that the conduct of the humans, their insurrection against the Creator’s basic rules, resulted in their causing G’d’s Holy Spirit to reconsider if they deserved to continue living.
“The Lord regretted that He had made man” [6:6] The Holy One regretted that He had made man on the earth. Had he created him in heaven, He could have thrown him down to earth for his sins. However, the earth is his proper place. (Genesis Rabbah, 27.4.)
A third blessing is “boray peri ha-gafen” – “Who created the fruit of the vine.” One cannot say that blessing the bread exempts one from saying it, because wine “attaches” a blessing to itself. (An expression used by the Tosafot on b.Berakhot 44a.) It would seem preferable for us to say “boray peri ha-etz” – “Who created the fruit of the tree” – but because of the high status of wine, they specified the name of the tree, that is, “the grapevine” [ha-gafen]. For had they not wanted to specify the name “the grapevine” because of wine’s importance, they could have fixed the blessing to say “boray peri ha-anavim” – “Who created the fruit of the grapes” because grapes themselves are the fruit of the grapevine, and wine is the fruit which comes from grapes, just as oil is the fruit that comes from olives. Accordingly, they fixed the blessing “boray peri ha-gafen” even though truthfully, grapes are the fruit of the vine, still, the drink which is pressed from the grapes is the fruit of the grapes themselves, and this is because it is considered more important than grapes, just as oil is considered more important than olives. And the Tosafists z”l went back and forth on this topic a lot, and they proved that wine is not called “fruit”, as it is taught in Massekhet Bikkurim: (Chavel says this tradition appears in b.Hullin 102b, not in the Mishnah Bikkurim.) “’from the first of every fruit of the earth:’ the fruit which you bring as first fruit offerings, and you do not bring drinks as first fruit offerings; therefore wine is not a fruit.” However, they brought these matters up again at the end, and said that wine is called “fruit” by gezerah shavah, (Verbal analogy, one of the classic forms of Talmudic hermeneutics.) since in another context, the word “fruit,” namely “fruit of orlah” (Orlah is the term for fruit that grows from a tree in the first three years after it was planted; it is forbidden to eat or profit from it (Lev.19:23).) refers to wine, in Massekhet Orlah: (Likewise Chavel found the source not here, but elsewhere in the Talmud.) “They absorb the forty because of orlah only for what comes out of grapes and olives, namely, wine and oil.” And hear from this that just as in regard to orlah wine is called “fruit,” so in regard to blessings it is called “fruit.” The drinks that come from them are like them. And so from this one ought to say the blessing over wine with the expression “boray peri ha-gafen,” and thus to specify the name “gafen” by saying “peri ha-gafen.” And so our sages z”l explained it for us when they said in Massekhet Berakhot, “From where do we get that you only say a song over wine, as it is said, ‘But the vine replied, ‘Have I stopped yielding my new wine which gladdens God and men?’’ (Judges 9:13.) If it gladdens men, how does it gladden God? From here you get that you only say a song over wine. (In other words, since God does not actually drink wine, this tradition says that songs inevitably accompany wine-drinking, and must be what gladdens God.) And thus an objection was raised among the Tosafists: “But surely it is over several things that we say Hallel, like when they came from battle, as it is said about Jehoshaphat in the Book of Chronicles, (2 Chronicles 20:21.) or on the Fourteenth of Nisan, when they slaughtered the paschal lamb!” They answered and explained thus, “From where do we get that a song is said over nothing that has to do with the sacrificial altar, such as the flinging of blood, the burning of incense, the water libation, and the rest of the activities of the altar – except for the wine libation, as it is said, ‘But the vine replied to them, ‘Have I stopped yielding my new wine [tiroshi]?’’ (Judges 9:13.) And they said in the Aggadah: “Nine hundred twenty-six kinds of grapes were created in the world, the numerical equivalent of the letters of the word tiroshi – “my new wine,” but all of them were stricken when Adam sinned, and only one remained for us.” (Chavel says he could not find the source for this midrash.) The status of the grapevine is further enhanced in the way the prophets would always compare the community of Israel to a grapevine, and this is what Scripture meant when it said, “You plucked up a grapevine from Egypt.” (Ps. 80:9.) And there are still other weightier reasons, but it is not necessary to go into them at length here. Know that the point of human wine-drinking ought to be only in service of food for health reasons alone, so that the food and drink will be mixed internally in a moderate manner, and that one direct the way he conducts his drinking to overcome his hunger and thirst.
If the wine is changed, one must say a blessing, because even though he has already said “boray peri ha-gafen” when he was about to drink in the beginning, he is required to say a blessing for this change of wine, and this is the blessing “ha-tov ve-ha-metiv.” (B.Berakhot 59b; Tur and Orah Hayim 175:1.) So why did they say this for a change a wine, and not for a change of loaf or other things? For many reasons: (1) The crucial component for rejoicing at a meal is none other than wine. The way of kings is to change their wine, but not their loaf, and the people Israel are “the sons of kings.” (B. Shabbat 67a.) (2) Every table onto which they bring wine after wine is an expression of the multiplication of joy, but a person should not multiply his joy too much in this world, as it is said, “Our mouths shall be filled with laughter, our tongues with songs of joy. They shall say among the nations, ‘The Lord has done great things for them!’” (Ps 126:2: Az yimalay s’hok pinu ulshonenu rinah az yomru ba-goyim. Higdil Adonai la’asot im eleh,” from Shir Ha-ma’a lot that we recite on holidays and Shabbat before birkat ha-mazon.) Our rabbis taught in a midrash, (B.Berakhot 31a.) “When ‘will our mouths be filled with laughter’? When the nations (i.e., the Gentiles) say, ‘The Lord has done great things for them.’ Another verse completes this thought, “They will rejoice with trembling.” (Ps. 2:11) They said, “In a place of rejoicing there will be trembling.” The explanation is that even in a place where there is rejoicing and joy from doing a mitzvah, there it is necessary that there be some trembling, too, to remember how the world is subject to the evil inclination and is shaken by it, so that it should not be shaken by our joy. Therefore it is a custom in a few Jewish communities at life cycle celebrations and meals celebrating a mitzvah to break there a vessel of glass or “flagons of grapes” (Assisay ‘anavim, from Hos. 3:1– variously translated as “cups of the grapes” (JSB); “flagons of grapes (KJB); or even “cakes of raisins.” (RSV).) to sadden those rejoicing, so that the simhah be mixed a little bit with trembling. And there is no greater simhah than Israel’s rejoicing at receiving the Torah [Simhat Ha-Torah] on Mt. Sinai, in the presence of the Holy One, about which it is written “like the Mahanayim dance,” (Song of Songs 7:1. Mahana’im (lit., “two camps”) is the dual form of the word for “camp” – mahaneh. When Israel “married God” as it were at Mt. Sinai, the dancing at that “wedding,” that is the joy they expressed then, was like no other joy experienced on earth. Even the angels came down from heaven to celebrate and dance with them! This is an allusion to a midrash that applies this verse to Ex. 19:17 (M. Tanhuma Titzaveh 11), which R. Bahya brings in his Commentary on the Torah to Ex. 19:17: “Moses led the people out of the camp [mahaneh] toward God.” He says there Our rabbis taught in a midrash, “600,000 ministering angels descended there corresponding to the 600,000 Israelites. And about them Jacob hinted, “He named that place Mahana’im.” (Gen 32:3), for there were two camps, one next to the other. And it is about this that King Solomon (peace be upon him) was talking when he said “like the Mahanai’m dance.” (S.S. 7:1). It was because the Israelites have been enslaved to four empires, and each one of them says that the Israelites should turn from their own faith and believe in them, which is why the verse in Song of Songs (7:1) repeats the imperative “turn” four times. And we today are subject to the fourth empire, who says, “Turn and let us seek out from among you” [nehezeh bakh], that is, “Let us make some of you political authorities, and give you all kinds of ruling power,” with the expression “nehezeh bakh” [literally, “let us gaze upon you”] having the same connotation a similar phrase has in Ex. 18:21: “You shall seek out from among all the people – tehezeh mikol ha-‘am – [all the capable men … to set them over the people as chiefs of thousands, hundreds, etc.”]. And our rabbis also taught this midrash (Song of Songs Rabbah 7:1): “’The Shulammite’ –is ha-ummah she-shalom ha-olamim dar be-tokhah– the people within whom the peace of the world resides [i.e., the Israelites], and she replies, ‘What would you ‘seek out’ [for leaders] from the Shulammite? [Mah tehezah ba-Shulamit?], that is, “What ruling power, status, and glory could you give to the Shulammite that you could ever find comparable to the state of joy the Israelites experienced at Mt. Sinai. This is “like the Mahanai’m dance:” two camps that would go out one before the other. And they compared the pleasure of the experience they achieved at the revelation there to a dance. To the same point our rabbis z”l taught, “In the future the Holy One Blessed be He will arrange a dance for the righteous in the Garden of Eden, so that I will never be able to turn to your [Gentile] faith, because I remember this dance – that is, like the one at Mt. Sinai. (Chavel, 2:173). And yet, even at this peak of joy, there was the breaking of the tablets, like the breaking of the glass now to temper the pure joy at weddings.) yet you know that even there, the tablets of the covenant were broken. And if you would think hard and lift up your eyes to “ever since God created human beings on the earth,” (Dt. 4:32.) you will find in the Holy One Blessed Be He His boundless joy: “May the Glory of the Lord endure forever; may the Lord rejoice in his works!” (Ps. 104:31.) But His joy has a limit with respect to the human race, “because he too is flesh.” (Gen 6:3. That is, humans are mortal.) That is what is written about Him when it says: “And the Lord regretted that he had made man on the earth, and His heart was saddened.” (Ibid. 6:6.) Even in the Mishkan, which was a microcosm of the world, on the eight day of the priests’ assigned service, which was the day of the New Moon for the month of Nisan, on that very day there was nothing like it in its degree of joy, its intensity multiplied tenfold, to what our sages z”l referred when they said, “On that very day they got ten crowns” (Sifra Shemini.) – you already knew what happened, and to what end that joy came. On that very day Nadab and Abihu died, like whom, after Moses and Aaron, there were none among the Israelites to compare. And this is what Scripture meant when it said, “Then Moses and Aaron, Nadab and Abihu, and seventy elders of Israel ascended.” (Ex 24:9. I.e., in that order was their “ascendence,” their status, relative to one another.) And see also what Ecclesiastes says about the joy of this world: “Of revelry I said, ‘It is mad!’ Of joy (simhah), ‘What good is that?’” (Eccl 2:2.) And the explanation of this statement is that because joy and sorrow are brothers attached to one another like day is attached to night, just as a person is sure in the day that night will come after it, and as sure at night that the day will come after it, so is he sure that joy will come after sorrow, and likewise sorrow after joy. And so he said, “The heart may ache even in laughter, and joy may end in grief,” (Prov 14:13.) to explain about sorrow after joy, and he said, “From all grief there is some gain,” (Prov 14:23. “Grief” (‘etzev) here and “sorrow” (‘itzavon) in 14:13 come from the same Hebrew root.) to explain about joy after sorrow. From this you learn that the joy of this world can never be complete, but rather any good in it and contentment with it is “futile and pursuit of the wind,” (Eccl 1:14.) all glory in it is to be mocked, (An allusion to Ps 4:3.) its “glorious beauty is but wilted flowers. (Is 28:1, referring specifically to the fleeting pleasures of the table: “Ah the proud crowns of the drunkards of Ephraim, whose glorious beauty is but wilted flowers on the heads of men bloated with rich food, who are overcome by wine!”) For right at the moment when a person’s hopes are highest in the midst of joy, it stops, flickers out, and goes away. For this reason they ruled that the blessing over a change in wine should be “ha-tov ve-ha-metiv” (“Who is good and Who does good”), the same blessing they added to the grace after meals to remember the martyrs of Beitar when they were permitted to bury them. (B. Berakhot 48b. The battle at Beitar was the Bar Kochba revolt’s unsuccessful “last stand” against the Romans in 135 CE.) The explanation: Ha-tov – “Who is good” – because He didn’t let the bodies putrefy; ha-metiv – “Who did good” – by letting the bodies be buried. (Ibid.) And all this is to make human beings feel sadness, being fashioned from clay, composed of natural elements which are dead bodies, sunken in the desires of our senses – so that we’re brought back from a surfeit of joy to the middle way.
"The sons of G-d," describes people who lived an undisturbed long and good life, pampering themselves. The ready availability of women to cater to their needs, reinforced that mode of existence. The length of a lifetime in those days was necessary in order for people to begin to understand nature, based on long term observations of the phenomena, experiments etc. Later generations, having at their disposal the benefit of knowledge gathered by their ancestors, did not need such a lengthy lifespan. Moses in Psalms 90,10 already states that seventy years nowadays is enough for man to achieve the objectives G-d has set man. Since the descendants of Shet are properly called "the sons of the Divine," while the daughters of "Adam" are obviously descendants of Cain, their intermarrying was bound to lead to catastrophic consequences. When G-d reacts by saying (Genesis 6,3), "My spirit will not dwell within man ever," it means that He will not go on forever making excuses for them-- "seeing that they are made of flesh"-- as He had done in suspending sentence on their ancestor Cain. Since the people who now perpetrate all these evils are descended from a superior branch of mankind, their relapses are far less excusable. What could G-d expect from them in the future then? Therefore, G-d gave them a time limit of 120 years. This is the meaning of Psalm 82,6, "I had said that you are G-d like, but you will die like earth bound beings." The timing of the deluge was arranged so that the good people who, though not worth saving, were not as guilty as the others, would have died due to normal circumstances. The fact that the chain of descendants of Shet who are mentioned by name are all recorded as having died, is proof that their death left some void. The descendants of Noach, starting with Shem are not recorded as having died. Possibly, this is to distinguish those ten generations from the ones between Adam and Noach. The reference to the nephilim is (a) to insure that the men described as "sons of G-d" are not confused with beings that have been sired by G-d; (b) to account for the fact that we find some descendants of the generation of the deluge having survived till the era of Moses, such as the giant Og, for instance. These people encountered by Israel in the desert some 700 years later were understandably viewed as "sons of G-d" by dint of their genealogy. "When G-d saw that the evil perpetrated by man on the earth was great, and that all his thought processes were evil all day long, He regretted that He had made man" (Genesis 6,5-6). Philosophers distinguish between evil as merely an act, and evil which had been both planned and executed. The person who commits the former can reform easily, since his thought processes have remained unaffected and can be employed to help control his actions. Not so when the evil is the product of one's thought processes. What counterweight is there then for such a person to achieve rehabilitation? It is this latter evil G-d encountered in man, and which the verse in question comments upon. Although a complete comprehension of the line "G-d regretted" is impossible unless one subscribes to the theory that Torah on occasion employs a human mode of speech when describing anthropomorphous actions by G-d (Kidushin 17), we will try and explain the meaning of vayinachem here and elsewhere when G-d is the subject of that term. Hitnachmut, regrets, is not a change of viewpoint when the premise for that viewpoint has remained constant. Rather, it is a re-consideration of one's plans and attitudes based on a changed set of circumstances. If a person vows to do good to a friend because he has faith in that friend's loyalty, and the friend turns into an enemy, then the cancellation of his vow to do good does not constitute a change of mind, a breaking of one's promise. Rather, it is an admission that one had erred in one's assessment of the facts which one's promise had been based on. A changed attitude then becomes an act of wisdom, a rejection of foolishness. If, on the other hand, the eventual disloyalty of the friend to whom one had vowed assistance, is foreseen, and occurs in accordance with one's expectations, then the act of having to withhold one's assistance becomes an act of regret, reconsideration. This latter regret, i.e. going back on one's promise, is considered a major character defect in human society. Therefore, those guilty of such behavior prefer to explain their actions as being the result of their own stupidity, shortsightedness. A case in point is Bileam (Numbers 22,34). He said to the angel, "I have sinned since I have been unaware." Since one cannot presume lack of foreknowledge on the part of G-d, He chose to describe His resolution as an act of reconsideration rather than as an act resulting from lack of foreknowledge. When the Torah describes G-d as having reconsidered, it tells us that G-d continued to desire that He could carry out what He had originally planned, but what had now become impossible due to the conduct of the other half of the partnership between G-d and Man. In the same way G-d predicts in Deuteronomy 31, the Jewish people's corruption and the steps He would have to take to deal with that problem. In order to ensure the eventual production of the perfect tree, the planting of many trees is necessary, until eventually the perfect one will emerge. Should this not occur, refinement of the relatively best trees will lead to their eventually producing the perfect tree. G-d proceeded along similar lines with mankind. When no perfect specimen showed up after a lengthy period, the time had come to abandon earlier crops and retain only the relatively best and start the process of proliferation afresh with those specimen. This time only the seeds of the best trees which had been produced thus far were used. Although such contingencies had been part of His planning, the need to resort to them was a saddening experience.
The seven days of consecration which Aaron and his sons spent in isolation, away from their respective families, prior to assuming their priestly functions, were to prepare them spiritually for their task. While they had to remain on the threshold, they were neither to enter the sanctuary nor to leave the holy courtyard. This clearly demonstrated that these seven days were preparatory to their sacred task, but that until the eighth day their preparations would not be complete. Symbolically, these seven days represented the entire life cycle. Just as life on this earth is viewed as an antechamber to the world to come, (Rabbi Yaakov Avot 4,21) so Aaron and sons were to view themselves as dedicating themselves for their lives' destiny. Wherever and whenever we encounter the number seven, it is to remind us that perfection is capable of being achieved at the end of a cycle of seven. Even when we observe a period of mourning, we do so for a seven day period. We have learned this from G'd Himself, who had observed seven days of mourning for mankind when He brought the deluge upon the earth. (Genesis 7,4. see commentary of Rabbi Zeyra in Moed Katan 3,5) He who fails to observe the seven days of preparation, is as if he were already mourning his own demise during the seven days that should have prepared him to attain his goal, his purpose.
In Genesis 6:6 the word has either the second or the third signification. In the first case, the sense of the Hebrew va-yit‘aẓẓeb el libbo is “God was angry with them on account of the wickedness of their deeds” as to the words “to his heart” used here, and also in the history of Noah (ib. 8:21) I will here explain what they mean. With regard to man, we use the expression “he said to himself,” or “he said in his heart,” in reference to a subject which he did not utter or communicate to any other person. Similarly the phrase “And God said in his heart,” is used in reference to an act which God decreed without mentioning it to any prophet at the time the event took place according to the will of God. And a figure of this kind is admissible, since “the Torah speaketh in accordance with the language of man” (supra c. xxvi.). This is plain and clear. In the Pentateuch no distinct mention is made of a message sent to the wicked generation of the flood, cautioning or threatening them with death; therefore, it is said concerning them, that God was angry with them in His heart; likewise when He decreed that no flood should happen again, He did not tell a prophet to communicate it to others, and for that reason the words “in his heart” are added.
This appropriate and satisfactory explanation, the correctness of which I do not doubt, is weakened by three passages, in which, according to this view, I expected to find the verb “to see” paraphrased “to be revealed before him,” but found instead the literal rendering” to see in the various copies of the Targum. The following are the three passages “And God saw that the wickedness of man was great upon the earth” (Gen. 6:6); “And the Lord saw the earth, and behold it was corrupt” (ib. 6:12); “and God saw that Leah was hated” (ib. 29:31). It appears to me that in these passages there is a mistake, which has crept into the copies of the Targum, since we do not possess the Targum in the original manuscript of Onkelos, for in that case we should have assumed that he had a satisfactory explanation of it.
73. The Rabbi: Let us rather assume two other possibilities. Either they employ secret methods of interpretation which we are unable to discern, and which were handed down to them, together with the method of the 'Thirteen Rules of Interpretation,' or they use Biblical verses as a kind of fulcrum of interpretation in a method called Asmakhtā, and make them a sort of hall mark of tradition. An instance is given in the following verse: 'And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat' (Genesis 2:16 sq.). It forms the basis of the 'seven Noahide laws' in the following manner: ['He] commanded' refers to jurisdiction. 'The Lord' refers to prohibition of blasphemy. 'God' refers to prohibition of idolatry. 'The man' refers to prohibition of murder. 'Saying' refers to prohibition of incest. 'Of every tree of the garden,' prohibition of rape. 'Thou mayest surely eat,' a prohibition of flesh from the living animal. There is a wide difference between these injunctions and the verse. The people, however, accepted these seven laws as tradition, connecting them with the verse as aid to memory. It is also possible that they applied both methods of interpreting verses, or others which are now lost to us. Considering the well-known wisdom, piety, zeal, and number of the Sages which excludes a common plan, it is our duty to follow them. If we feel any doubt, it is not due to their words, but to our own intelligence. This also applies to the Tōrāh and its contents. We must ascribe the defective understanding of it to ourselves. As to the Agādās, many serve as basis and introduction for explanations and inunctions. For instance: the saying, 'When the Lord descended to Egypt,' etc. is designed to confirm the belief that the delivery from Egypt was a deliberate act of God, and not an accident, nor achieved with the assistance of human plotting, spirits, stars, and angels, jinn, or any other fanciful creation of the mind. It was done by God's providence alone. Statements of this kind are introduced by the word kibejākhōl, which means: If this could be so and so, it would be so and so. Although this is not to be found in the Talmud, but only in a few other works, it is to be so understood wherever it is found. This is also the meaning of the words of Micaiah, when he said to Ahab: I saw the Lord sitting on his throne . . . host of heaven. And the Lord said, who shall persuade Ahab. . . . And there came forth a spirit,' etc. (I Kings 22:19 sqq.) As a matter of fact all that he intended conveying was: Behold, the Lord has put a lying spirit in the mouth of all these prophets. Verses of this kind serve as a fulcrum and induction, rendering a subject eloquent, apposite, and showing that it is based on truth. To the same category belong tales of visions of spirits, a matter which is not strange in such pious men. Some of the visions they saw were the consequence of their lofty thoughts and pure minds, others were really apparent, as was the case with those seen by the prophets. Such is the nature of the Bāth Qōl, often heard during the time of the second Temple, and regarded as ranking next to prophecy and the Divine voice. Do not consider strange what R. Ishmael said: 'I heard a voice cooing like a dove, etc.' For the histories of Moses and Elijah prove that such a thing is possible, and when a true account is given, it must be accepted as such. In a similar sense we must take the words: 'Woe unto me that I have destroyed my house' (Genesis 6:6), which is of the same character as: 'And it repented the Lord, . . . and it grieved Him at His heart.' Other Rabbinic sayings are parables employed to express mysterious teachings which were not to be made public. For they are of no use to the masses, and were only handed over to a few select persons for research and investigation, if a proper person suitable--one in an age, or in several--could be found. Other sayings appear senseless on the face of them, but that they have their meaning, becomes apparent after but a little reflection. The following is an instance: Seven things were created prior to the world: Paradise, the Tōrāh, the just, Israel, the throne of glory, Jerusalem, and the Messiah, the son of David.' This is similar to the saying of some philosophers: 'The primary thought includes the final deed.' It was the object of divine wisdom in the creation of the world to create the Tōrāh, which was the essence of wisdom, and whose bearers are the just, among whom stands the throne of glory and the truly righteous, who are the most select, viz. Israel, and the proper place for them was Jerusalem, and only the best of men, viz. the Messiah, son of David, could be associated with them, and they all entered Paradise. Figuratively speaking, one must assume that they were created prior to the world. Seemingly against common sense is also the saying: Ten things were created in the twilight, viz. the opening of the earth, the opening of the spring, the mouth of the she ass, etc., as otherwise the Tōrāh were out of harmony with nature. Nature claims to pursue its regular course, whilst the Tōrāh claims to alter this regular course. The solution is that ordinary natural phenomena are altered within natural limits, since they had been primarily fixed by the divine will, and clearly laid down from the six days of creation. I will not deny, O King of the Khazars, that there are matters in the Talmud of which I am unable to give thee a satisfactory explanation, nor even bring them in connexion with the whole. These things stand in the Talmud through the conscientiousness of the disciples, who followed the principle that 'even the commonplace talk of the Sages requires study.' They took care to reproduce only that which they had heard from their teachers, striving at the same time to understand everything they had heard from their masters. In this they went so far as to render it in the same words, although they may not have grasped its meaning. In this case they said: 'Thus have we been taught and have heard.' Occasionally the teacher concealed from his pupils the reasons which prompted him to make certain statements. But the matter came down to us in this form, and we think little of it, because we do not know its purport. For the whole of this relates to topics which do not touch on lawful or unlawful matters. Let us not therefore trouble about it, and the book will lose nothing if we consider the points discussed here.
This is done through Malchut... The underlying principle here is that “Whoever remains without a wife remains without joy” (Yevamot 62b). This is also the mystery of Shabbat. The greatness of the Shechinah – the female aspect – lies in bringing completion to the male. The underlying principle is that Imma does not rest upon Zeir Anpin except when the Nukva is with him, as is clear from many passages in the Zohar and Tikkuney Zohar. This is explained by the fact that the Nukva is the root of the recipients, and when the lights wish to shine blessing on their recipients, everything is full of joy and radiant excitement – “God will rejoice in His works” (Psalms 104:31). However, this depends on the deeds of those in the lower realms. When the lower realms are ready, it means that the Nukva, which is their root, is prepared and ready to be filled (becoming a receiving vessel). The lights then flash with great power and joy, and all the gates are opened. Tzaddik, the active influence, is then blessed from Imma above and becomes filled with all good. However, if the lower realms are not prepared, God forbid, it means that their root – the Nukva – is not ready to receive. Of this it is said, “It grieved Him in His heart” (Genesis 6:6). All the lights are then occluded, and this is the mystery of, “The waters are gone from the sea (=Nukva) and the river (=Zeir Anpin) is parched and dried up” (Job 14:11), as explained in various places.
And the mystery of the matter: (Prov. 10:1) The son of a wise man gladdens a father, and the son of a fool is the despair of his mother. And because of this: (Gen. 6:6) ... and He was sad at heart... [and why... at heart... ? If this is a foolish man, he is the despair of his mother ]
And when they do not return in repentance, those who transgress negative precepts, which are from the left-hand side, it is stated of them: (Prov. 10:1) ... and the son of a fool is the despair of his mother... Because Mother is there, to the left, And the heart is to the left, [and the mystery of the matter] and therefore: (Gen. 6:6) ... and he was sad at heart.
And that which was stated at first: (Gen. 6:6) ... and He became saddened in His heart, – is because of the wicked. As soon as they become destroyed, it became fulfilled of Him: (Prov. 11:10) ... and in the destruction of the wicked there is joy.
“The Lord regretted that He had made man on the earth, and He was saddened in His heart” (Genesis 6:6). “The Lord regretted [vayinaḥem] that He had made man on the earth” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [God said:] ‘There was regret before Me that I created him below [“on the earth”], for had I created him on High, he would never have rebelled against Me.’ Rabbi Neḥemya said: [God said:] ‘I take solace [mitnaḥem] in the fact that I created him below [“on the earth”], for had I created him on High, just as he incited the lower beings [on earth] to rebel against Me, so he would have incited the supernal beings [the angels] to rebel against Me.’ Rabbi Aivu said: [God said:] ‘There was regret before Me that I created an evil inclination in him, as had I not created an evil inclination in him, he would not have rebelled against Me.’ Rabbi Levi said: [God said:] ‘I take solace in the fact that I made him so that he would [ultimately] be placed in the earth.’ (He is mortal and will ultimately die, so there is a time limit to his wickedness.) “And He was saddened in His heart” – Rabbi Berekhya said: This is analogous to a king who built a palace by means of an architect. He saw it and it was not to his liking. At whom should he be angry? Is it not the architect? So, “He was saddened in his heart.” (His heart and His wisdom counseled Him to create man.) Rabbi Asi said: This is analogous to a king who engaged in commerce by means of an intermediary and incurred a loss. Against whom should he have a grievance? Is it not against the intermediary? So, “He was saddened in his heart.” A certain heretic asked Rabbi Yehoshua ben Korḥa, saying to him: ‘Do you not say that the Holy One blessed be He foresees the future?’ He said to him: ‘Yes.’ [The heretic continued:] ‘But is it not written: “He was saddened in his heart”?’ He said to him: ‘Has a male offspring ever been born to you in your lifetime?’ He said to him: ‘Yes.’ He said to him: ‘What did you do?’ He said to him: ‘I rejoiced and encouraged everyone else to rejoice.’ He said to him: ‘But did you not know that he would ultimately die?’ He said to him: ‘At a time of rejoicing there is rejoicing; at a time of mourning there is mourning.’ He said to him: ‘So was the situation before the Holy One blessed be He, as Rabbi Yehoshua ben Levi said: Seven days the Holy One blessed be He mourned His world before the Flood came to the world. What is the source? “He was saddened [vayitatzev] in his heart,” and atziva is nothing other than mourning, just as it says: “The king is grieving [ne’etzav] over his son”’ (II Samuel 19:3).
“The Lord said: I will obliterate man whom I have created from the face of the earth; from man to animal, to crawling creatures, to bird of the heavens, as I regret that I made them” (Genesis 6:7). “The Lord said: I will obliterate man.” “Therefore, He knows [yakir] their activities, and He turns it into night, and they are crushed” (Job 34:25) – Rabbi Ḥanina asked of Rabbi Yoḥanan, saying to him: What is it that is written: “Therefore, He knows their activities…”? He said to him: The Holy One blessed be He does not exact retribution from the wicked until He first reads out their indictment (Interpreting yakir as “He makes known,” rather than “He knows.”) on High. Only then the Holy One blessed be He exacts retribution from them, as the Holy One blessed be He transforms [their] day into night, preparing them for punishment, (Determining the severity of the sin.) and then He exacts retribution from them. So, initially, “the Lord saw that the wickedness of man was great” (Genesis 6:5), (This was His “reading out their indictment.”) then, “the Lord regretted that He had made man on the earth” (Genesis 6:6), and then, “The Lord said: I will obliterate man whom I have created.”
“It was after the passage of seven days, and the water of the Flood was upon the earth” (Genesis 7:10). “It was after the passage of seven days, and the water of the Flood” – this teaches that the Holy One blessed be He gave them a reprieve during the seven days of mourning over the righteous Methuselah, (A calculation of the various chronologies found in the first few chapters of Genesis will show that Methuselah died the very year when the Flood started.) so that they might repent [in the interim], but they did not do so. Another matter, “it was after the passage of seven days” – Rabbi Yehoshua ben Levi said: The Holy One blessed be He observed mourning over [the destruction of] His world for seven days before the Flood came upon the world. What is the source? “He was saddened in His heart” (Genesis 6:6), and sadness denotes nothing other than mourning, as it is stated: “The king is saddened over his son” (II Samuel 19:3). Rabbi Yosei ben Durmaskit said: They sinned with the orb of the eye, (They used their eyes to covet other people’s property and ultimately steal it.) that is like water; the Holy One blessed be He, too, exacted retribution against them only with water. “In the six hundredth year of the life of Noah, during the second month, on the seventeenth day of the month, on that day all the wellsprings of the great depth were breached, and the windows of the heavens were opened” (Genesis 7:11). Rabbi Levi said: They acted corruptly with their conduits; (They inseminated other people’s wives, and engaged in other sorts of sexual perversion.) the Omnipresent, too, changed the natural order for them. The natural way of the world is that rain falls and then the depths rise, as it is written: “Depths call to depths to the sound of your conduits” (Psalms 42:8). (When the rain falls it calls out to the underground water to rise towards it. See Bereshit Rabba 13:13.) However, here, “the wellsprings of the great depths were breached,” and after that, “the windows of the heavens were opened.”
“The Lord is good to all, and His mercy is upon all His works [maasav]” (Psalms 145:9) – Rabbi Levi said: “The Lord is good to all, [and His mercy is] upon” everything, because they are “His works.” (God is beneficent and good to everyone, because they are all His creations.) Rabbi Shmuel said: “The Lord is good to all, and His mercy is upon” everyone, because that is His attribute, that He is merciful. (He interprets maasav to mean: This is His attribute.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “The Lord is good to all” and imparts some of His mercy to His creations [maasav]. (Mercy is a divine attribute, but God imparts some of this trait to mankind, to practice among themselves.) Rabbi Tanḥuma and Rabbi Abba bar Avin in the name of Rabbi Aḥa: Tomorrow a year of drought may come and [you will see that] people have compassion for one another, and the Holy One blessed be He [in turn] becomes filled with mercy upon them [and grants rain]. In the days of Rabbi Tanḥuma, the people of Israel needed to declare a fast [due to a drought]. They came to him and said to him: ‘Rabbi, decree a fast.’ He decreed a fast one day, a second day and a third day, (As prescribed in the Mishna (Taanit 1:5).) but rain did not fall. He came in [to the synagogue] and preached to them, saying to them: My children, fill yourselves with mercy for one another, and the Holy One blessed be He will then become filled with mercy for you. While they were distributing charity to their poor, they saw someone who was giving money to his divorcée. They came to him [Rabbi Tanḥuma] and said to him: Rabbi, why are we sitting by while there is a transgression taking place here among us? (A man and his divorcée are not permitted to engage together in commercial transactions.) He said to them: What is it that you saw? They said to him: We saw so-and-so giving money to his divorcée. He sent for them and brought them into the congregation. He said to him: What is this woman to you? He said to him: She is my divorcée. He said to him: Why were you giving her money? He said to him: Rabbi, I saw that she was in distress, and I became filled with compassion for her. (So I gave her charity.) At that moment, Rabbi Tanḥuma lifted his face heavenward and said: Master of the universe, if this man, who has no obligation to support her [his divorcée], saw her in distress and became filled with compassion for her, then regarding You, of whom it is written: “Gracious and merciful” (Psalms 145:8), and us, who are the descendants of Your beloved ones, the sons of Abraham, Isaac, and Jacob – all the more so that You should become filled with compassion for us. Thereupon rain fell, and the thirst of the world was quenched. Our Rabbi (Rabbi Yehuda HaNasi, often referred to as simply “Rabbi.”) was once occupied in Torah study in front of the synagogue of the Babylonians in Tzippori. A certain calf passed by him. It was going off to be slaughtered, and began lowing, as if to say: Save me. He said to it: ‘What can I do for you? It was for this purpose that you were created.’ Rabbi suffered from toothaches for thirteen years. Rabbi Yosei bar Avin said: All those thirteen years that Rabbi suffered from toothaches, no woman in the land of Israel miscarried, and women in childbirth suffered no pain. (Rabbi Yehuda’s suffering served as an atonement for all of them.) Sometime later, a small creeping animal passed in front of his daughter, and she was going to kill it. He said to her: ‘My daughter, leave it, as it is written: “His mercy is upon all His works”’ (Psalms 145:9). (Rabbi Yehuda felt that his suffering was due to his having been callous towards that calf instead of feeling pity for it.) Our Rabbi was exceedingly humble, and he would say: Anything a person might ask me to do [to show him deference] I would do, except for what the sons of Beteira did to my ancestor, (Hillel the Elder (see Pesaḥim 66a).) when they stepped down from their prominent positions and promoted him [in their stead]. But if Rav Huna the Exilarch (The supreme leader of Babylonian Jewry.) were to come up to here, (From Babylon.) I would stand up before him. (Even though my position is more eminent than his.) Why? Because he is from [the tribe of] Judah, (And dominion over Israel rightly belongs to Judah (Genesis 49:10). The exilarch was a descendant of the House of David.) and I am from Benjamin; he is from the males of Judah, and I am from the females. (Hillel’s mother was of Davidic ancestry. ) Rabbi Ḥiyya the Great said to him: ‘Why, he is standing right outside.’ Rabbi’s face became ashen. When he [Ḥiyya] saw that his face had become ashen, he said to him: ‘It is his coffin.’ (Rav Huna had died, and his body had been sent for burial in the land of Israel.) He [Rabbi] said to him [Rabbi Ḥiyya]: ‘Someone wants you outside, go out and see who it is.’ He went outside and did not find anyone there. He realized that he had been placed under admonishment [by Rabbi], (For having discomfited him.) and admonishment lasts for no fewer than thirty days. Rabbi Yosei bar Rabbi Avin said: All those thirty days during which Rabbi Ḥiyya the Great was under admonishment from our Rabbi, he taught his nephew Rav (The founder of Talmudic scholarship in Babylon.) all the principles of the Torah, and those are the Torah principles that comprise Babylonian halakha. At the conclusion of thirty days, Elijah of blessed memory came to our Rabbi in the guise of Rabbi Ḥiyya the Great, placed his hand on his tooth and it was cured. When Rabbi Ḥiyya the Great came before Our Rabbi, he [Rabbi Ḥiyya] said to him: ‘What did you do to your tooth?’ (He noticed that Rabbi was no longer suffering from toothaches.) He said to him: ‘From the time that you placed your hand on it, it was cured.’ He said to him: ‘I do not know anything about that.’ When he [Rabbi] heard this, (He realized that Elijah had presented himself as Rabbi Ḥiyya.) he began treating him with respect, and when he would gather students, he would position him in the inner circle. Rabbi Yishmael ben Rabbi Yosei said: ‘[Will he be placed] even closer [to you] than I?’ He said to him: ‘God forbid, such a thing shall not be done in Israel.’ (An expression from II Samuel 13:12.) Our Rabbi used to relate the praises of Rabbi Ḥiyya the Great before Rabbi Yishmael ben Rabbi Yosei. He said to him: ‘He is a great man, a holy man.’ One time, he saw him in the bathhouse, and he [Rabbi Ḥiyya] did not show him deference. He [Rabbi Yishmael] said to him [Rabbi]: ‘That student of yours whom you praise, I saw him in the bathhouse and he did not show deference to me.’ He said to him [to Rabbi Ḥiyya]: ‘Why did you not show deference to him?’ Rabbi Ḥiyya said to him: ‘I was deep in thought about the aggada of Psalms [and did not notice him].’ When he [Rabbi] heard this, he appointed for him two students who would enter with him to the caldarium, so that he would not tarry there (Since he was given to becoming distracted in his studies.) and have his life compromised. Another interpretation: “The Lord is good to all…” (Psalms 145:9); “God remembered Noah….” – Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they transform [God’s] attribute of mercy into the attribute of strict justice. Everywhere that “the Lord” is stated, it refers to the attribute of mercy – “the Lord, the Lord, merciful and gracious God” (Exodus 34:6); yet it is written: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5); “the Lord regretted that He had made man” (Genesis 6:6); “the Lord said: I will obliterate…” (Genesis 6:7). (Even God’s attribute of mercy (indicated by the name “the Lord”) became hardened as a result of these evildoers.) Fortunate are the righteous, as they transform the attribute of strict justice into the attribute of mercy. Everywhere that God [Elohim] is stated, it refers to the attribute of justice. “You shall not curse judges [elohim]” (Exodus 22:27); “the please of both of them shall come to the judges [elohim]” (Exodus 22:8); yet it is written: “God [Elohim] heard their groan, and God [Elohim] remembered His covenant…” (Exodus 2:24); “God [Elohim] remembered Rachel…” (Genesis 30:22); “God [Elohim] remembered Noah.” (Even God’s attribute of strict justice (indicated by “Elohim”) is softened on behalf of the righteous.) What [favorable] memory did [God] remember to his credit? It was that he fed and sustained them [the animals] all twelve months in the ark. (That is what is meant by “God remembered Noah, and all the beasts, etc.”) “God remembered Noah” – and it is only reasonable that it was [also] due to the merit of the kosher animals that he took with him. (Noah took seven of each kosher animal, rather than two, in order to offer them as sacrifices, and it was this merit that was remembered to his credit. This is derived from “God remembered Noah…and all the animals that were with him in the ark.”) Rabbi Eliezer says: He [Noah] got his name from the offering [he made to God], as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Ḥanina said: He got his name from the resting of the ark, as it is stated: “The ark rested [vatanaḥ] in the seventh month…” (Genesis 8:4). Rabbi Yehoshua says: “[Planting and harvest, and cold and heat, and summer and winter, and day and night] shall not cease” (Genesis 8:22) – the implication is that they had ceased [during the Flood]. Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not noticeable.
“And God said: Let us make Man” – with whom did He consult? Rabbi Yehoshua said in the name of Rabbi Levi: He consulted with the works of the heavens and the earth. This is analogous to a king who had two members of his council and he would not do anything without their knowledge. Rabbi Shmuel bar Naḥman said: He consulted with what was made on each and every day. This is analogous to a king who had an adviser and he would not do anything without his knowledge. Rabbi Ami said: He consulted with His heart. This is analogous to a king who built a palace through the services of an architect, but it was not pleasing for him. At whom should he be angry? Is it not the architect? This is a rhetorical question. That is, “He was saddened in His heart” (Genesis 6:6). (This could also be translated, “He became upset at His heart.”) Rav Asi said: This is analogous to a king who conducted a business transaction through an intermediary, and he suffered a loss. At whom should he be angry? Is it not the intermediary? This is a rhetorical question. That is, “He was saddened in His heart.”
“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16). “I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a] (Literally, hearing.) heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]” (Literally, stand.) (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2). (This verse is preceded by: “Console, console My people, says your God.”) The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates, (Matters of stupidity) as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly (Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him.) to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”
Another interpretation (of Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH: What is written on the matter above (in vs. 6)? AND THE LORD REPENTED (wayyinnahem) FOR HAVING MADE THE HUMAN < ON THE EARTH >. R. Judah and R. Nehemiah disagree. (Gen. R. 27:4.) R. Judah says: The Holy One repented, as it were, over having made the human. The Holy One said: If I had created him in the heavens, he would not have sinned, even as the angels do not sin. For that reason THE LORD REPENTED. For what reason? FOR HAVING MADE THE HUMAN ON THE EARTH; for, if he had been in the heavens, he would not have sinned. But R. Nehemiah said: What is the meaning of wayyinnahem (rt.: nhm)? It is a word meaning "comforted" (rt.: nhm). Why so? The Holy One said: I am comforted that I made the human on earth, because if I had made him in the heavens and had had him dwell with the angels, he would have incited them to rebellion, even as he rebelled with the earthly beings. I was, therefore, comforted because I had created him on the earth, as stated: AND THE LORD WAS COMFORTED (wayyinnahem) < FOR HAVING MADE THE HUMAN ON THE EARTH >. R. Aha b. R. Hanina said: When the Holy One saw that his world was ruined, he, as it were, lamented and grieved over it. Similarly you say (in II Sam. 19:3): THE KING IS GRIEVED OVER HIS SON. Thus it says (in Gen. 6:6): AND HE (the LORD) WAS GRIEVED IN HIS HEART. R. Abbahu said: He only lamented over the human heart. Like one who had made something inferior, < the Holy One > knew that he had not made something right, and said: What have I made? So, may the name of the Holy One be blessed, I am the one who put the evil leaven in the dough (according to Gen. 8:21): FOR THE INSTINCT OF ONE'S HEART IS EVIL FROM HIS YOUTH. Thus it says (in Gen. 6:6): AND HE WAS GRIEVED IN HIS HEART, [in the heart] of Adam.
(Lev. 9:1:) AND IT CAME TO PASS ON THE EIGHTH DAY…. This text is related (to Eccl. 8:5): WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. Who is this? (Tanh., Lev. 3:1; cf. above, Tanh. (Buber), Gen. 2:4.) Aaron, of whom it is said (in Lev. 8:33, 35): AND YOU (i.e., you and your sons) SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS < …. > AND YOU SHALL REMAIN AT THE DOOR OF THE TENT OF MEETING DAY AND NIGHT FOR SEVEN DAYS. Moses said to them: Observe mourning for seven days. (Ibid., cont.:) AND YOU SHALL OBSERVE THE CHARGE OF THE LORD. Moses said to them: Observe THE CHARGE OF THE LORD, for so did the Holy One observe seven days of mourning before he brought the flood. Where is it shown that he mourned? Where it is stated (in Gen. 6:6): THEN THE LORD REGRETTED THAT HE HAD MADE HUMANITY ON THE EARTH, [AND HE WAS GRIEVING IN HIS HEART]. HE WAS GRIEVING can only mean "he mourned," for so it says concerning David (in II Sam. 19:3): AND THE VICTORY [ON THAT DAY] WAS TURNED INTO MOURNING FOR ALL THE PEOPLE BECAUSE [ON THAT DAY THEY HEARD IT BEING SAID:] THE KING WAS GRIEVING OVER HIS SON. (Above, Tanh. (Buber), Gen. 2:4; Gen. R. 27:4.) So also Ezra said to Israel, when they were weeping, each one for his brother and each one for his child (in Neh. 8:10): GO, EAT CHOICE FOODS AND DRINK SWEET DRINKS…. DO NOT BE GRIEVING, FOR THE JOY OF THE LORD IS YOUR STRENGTH. It is therefore stated (in Gen. 6:6): AND HE WAS GRIEVING IN HIS HEART. At that time the Holy One observed the seven days of mourning, before he brought the flood. Thus it is stated (in Gen. 7:10): AND IT CAME TO PASS AFTER SEVEN DAYS [THAT THE WATERS OF THE FLOOD CAME UPON THE EARTH]. And so Moses was saying to Aaron the Priest and to his sons: Just as the Holy One mourned over his world before he brought the flood, so < you are to > observe the < required > mourning before he touches (i.e., harms) you. So they observed < the mourning >, but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL; AND A WISE HEART SHALL KNOW < THERE IS > A TIME OF JUDGMENT.
(Lev. 9:1) “And it came to pass on the eighth day….” This text is related to [the verse] (in Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.” Who is this? (Cf. Tanh. (Buber), Gen. 2:4.) Aaron, of whom it is said (in Lev. 8:33, 35), “And you (i.e., you and your sons) shall not go out from the door of the tent of meeting for seven days […]. And you shall remain at the door of the tent of meeting day and night for seven days.” Moses said to them, “Observe mourning for seven days, before it comes to you.” (Lev. 8:35, cont.) “And you shall observe the charge of the Lord.” Moses said to them, “Observe the charge of the Lord, for so did the Holy One, blessed be He, observe seven days of mourning before He brought the flood.” Where is it shown that He mourned [before the flood]? Where it is stated (in Gen. 6:6), “Then the Lord regretted that He had made humanity on the earth, and He was grieving in his heart.” [The expression] “He was grieving” can only mean, He mourned. For so it says concerning David (in II Sam. 19:3), “And the victory [on that day] was turned into mourning for all the people because [on that day they heard it being said,] ‘The king was grieving over his son.’” (Tanh. (Buber), Gen. 2:4; Gen. R. 27:4.) So also Ezra said to Israel when they were weeping, each one for his brother and each one for his child (in Neh. 8:10), “Go, eat choice foods and drink sweet drinks…. Do not be grieving, for the joy of the Lord is your strength.” It is therefore stated (in Gen. 6:6), “and He was grieving in his heart.” At that time the Holy One, blessed be He, observed the seven days of mourning, before He brought the flood. Thus it is stated (in Gen. 7:10), “And it came to pass after seven days [that the waters of the flood came upon the earth].” And so Moses was saying to Aaron the priest and to his sons, “Just as the Holy One, blessed be He, mourned over His world before He brought the flood, so [you are to] observe the [required] mourning before it touches (i.e., harms) you.” So they observed [the mourning], but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) “Whoever observes a commandment shall not know anything evil.” (Eccl. 8:5, cont.:) “And a wise heart shall know [there is] a time of judgment.” This is Moses, to whom the Holy One, blessed be He, had already said (in Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification (This translation leaves in doubt who or what is sanctified. A more traditional translation would read, “It (i.e., the door of the Tabernacle) shall be sanctified.”) through My glory.” [In other words,] I (the Holy One, blessed be He,) will be sanctified there through My glory. Now Moses ministered during the seven days of priestly ordination, but he was afraid, saying, “Perhaps divine judgment will strike him (i.e., Aaron).” Thus it is stated (ibid.), “and there shall be sanctification through My glory.” Still he did not act, but said to Aaron, “Observe seven days of mourning.” [Aaron] said to him, “Why?” [Moses] said to him, “For so the Holy One, blessed be He, has told me – (in Lev. 8:35) “for so I have been commanded.” When they had observed the seven days of mourning and [when] the eighth day had come, Nadab and Abihu went in to make an offering (rt.: qrb). Divine judgment struck them, and they were destroyed by fire. It is so stated (in Lev. 10:2), “So fire came forth from before the Lord and consumed them, so that they died before the Lord.” Moses came and said to Aaron (in Lev. 10:3), “This is what the Lord spoke, ‘Through those who are near (rt.: qrb) to Me, I will be sanctified.” Where did he speak? In the Sinai Desert. (Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification through My glory.” And so did Moses say to Aaron, “The time that He said to me, ‘Through those who are near to Me, I will be sanctified,’ I thought that He would strike me or you. But now I know that they are greater than I and than you.” (Lev 9:3:) “And Aaron was silent” – the thing was consolation for him. Ergo (Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.”
Just as we know that when an artisan does a task he has only one intention, to do it to the very best of his ability, and that according to the greatness of his skill will be the accuracy of his work, and since we see that the world is created with the utmost accuracy, we know that God created it with the utmost wisdom. Just as the good artisan has but one intent, to do lovely and good work, and just as a good and wise potter* whose whole intention is to fashion very beautiful vessels; if one of them should come forth unattractive, crooked or imperfect, he will reject it and he will not include it with the beautiful vessels, but he will cast it aside or will break it—so, too, the Creator, blessed be He, had only one intent, to create in His world the good and the pious. And if there exists sinners, God rejects them, for they do not perfect the work of creation. Just as the wise artisan when he produces a beautiful piece of work boasts of it to all who see him, so does the Creator, blessed be He, glory in His pious ones, as it is said (Isaiah 44:23), “And he doth glorify Himself in Israel.” And it says further (ibid., 49:3), “Israel, in whom I will be glorified.” He vaunts Himself in His pious ones, for they testify to the perfection of His work and offer clear evidence to the righteousness of His deeds. As for the wicked, they are the opposite of which we have spoken. They place a blemish on His creation. They are a cause of the profanation of His glorious name. So that those who see them say that the work of the Creator, blessed be He, is not good, as it is said (Ezekiel 36:20), “And when they came unto the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of the Lord, and are gone forth out of His land.”
This statement of the Midrash also deserves further analysis. Why does this Midrash see a connection to the use of the word "שאו" in the Joseph story involving Pharaoh that we have cited? After all, we have a rule בשעת חדוה, חדוה. This means that at a time when joy prevails, no sour note is introduced. Rashi explains this on Genesis 6,6. In our case the restoration of the שכינה, the visible Presence of G–d, was certainly such an occasion; why then look for negative connotations of the word "שאו?"
We have a rule that in case a fire breaks out on the Sabbath, that whenever it is permitted to save the book, i.e. Torah scroll, it is also permitted to save the protective cover that such a Torah scroll is wrapped in together with the scroll (Shabbat 116). The relative importance of the body compared to the soul is similar to the importance in halachah of the ark of the Torah scroll to the Torah scroll itself. This is why in the future when the world will be full of knowledge of the Lord-a spiritual achievement-also physical matter such as the body will benefit through resurrection. It too will be able to absorb such knowledge. This is one of the important aspects in which the present sin-polluted world differs from an ideal world. The inferior status of matter in our world had its origin in Genesis 6,6, where the Torah says: ויתעצב אל לבו, He (G–d) was saddened concerning his (man's) heart. G–d saw that man no longer was using his body correctly, that the only area of spirituality left was man's heart. If man had "seen" with his heart instead of merely with his "eyes," [part of physical matter. Ed.] man's fall could have been avoided. We know from Samuel I 16,7: "for man 'sees' with the eyes whereas G–d 'sees' with the heart." Only G–d sees with His "heart." Man's decline began when the tree of knowledge appealed to Eve's eyes (Genesis 3,6). The purpose of man's creation had been to have the body as perfect as the soul, the body to be the היכל, "Sanctuary," whereas the soul would be the קדשי קדשים, "the inner Sanctuary." Both body and soul would have enjoyed a life of intelligence.
ויאמר ה' אל לבו, “the Lord said to Himself, etc.,” Prior to the deluge (Genesis 6,6) the Lord had seen fit to feel saddened in His heart; now He felt greatly encouraged about the human species He had created.[Noach could have drawn comparisons between the chaos he faced in spite of having lived a blameless life for 600 years, with the Gan Eden into which Adam had been placed without his having done anything to merit this. Instead, he was grateful. Ed.] לא אוסיף, “I will not continue, etc;” according to the plain meaning of the text, i.e. the additional, apparently superfluous word: עוד, again, further, the first word refers to the earth, whereas the second word refers to the living creatures on it. If we needed proof of this, it can be found in Genesis 9,12).
The breakdown took two different forms. The first was freedom without order. First Adam and Eve sin and thereby lose paradise. Then Cain murders Abel and violence enters the human condition. Finally, with the generation of the Flood, “The Lord regretted that He had made human beings on the earth, and was pained to His very core” (Gen. 6:6). Freedom without order equals chaos.
In a world of ethnic conflict, fuelled by sometimes deadly religious fervour, that is a truth in need of reinstatement. There are things we must leave to God. Otherwise we will find ourselves in the condition of humanity before the Flood, when the world was “filled with violence” and God “regretted that He had made man on earth, and His heart was filled with pain” (Gen. 6:6). Vengeance belongs to God. It must not be practised by human beings in the name of God.
In the beginning, God created order. Then He created humanity, endowing it with His greatest gift: freedom. But humans used freedom to damage, even destroy, the order God had created in the world. First, Adam and Eve eat the forbidden fruit. Then Cain, the first human child, commits the first murder. With breathtaking speed, humanity, by the eve of the Flood, had turned the world into a place full of violence. For a moment, God “regretted that He had made man on earth” (Gen. 6:6). That is freedom without order – in a word, chaos.
As we can see, the difference between Genesis and Exodus is that the family of the covenant has become the people of the covenant. But Pharaoh’s hubris matches that of the builders of Babel who thought they could take the place of God. The plagues are to Egypt what the flood was to the world. The violence of humans that makes God regret that He created them (Genesis 6:5–6) is matched by the waywardness of the Israelites that makes God regret He had chosen them (Exodus 32:9–10). Framing the narrative as a whole are two parallel scenes: the universe and the Tabernacle, macrocosm and microcosm, both precisely ordered into three domains (day/night, upper/lower waters, sea/dry land; outer enclosure, inner enclosure and holy of holies). Both are the result of God’s commanding word, and both were filled with the Divine Presence.
Man began to increase on the face of the earth, and daughters were born to them. The sons of God saw that the daughters of man were beautiful, and they married any of them they chose. Then the Lord said, “My spirit will not continue to judge man forever, since he is nothing but flesh. His days shall be 120 years.” The titans were on the earth in those days and also later. The sons of God had come to the daughters of man and had fathered them. [The titans] were the mighty ones of old, men of renown. The Lord saw that man’s wickedness on earth was increasing. Every impulse of his innermost thought was only for evil, all day long. God regretted that He had made man on earth, and He was pained to His very core. (Gen. 6:1–6)
This gift of freedom defines the human drama as set out in the early chapters of Genesis because it meant, fatefully, that humans could disobey God. Adam and Eve, the first humans, disobeyed the first command. Cain, the first human child, became the first murderer. By the time of Noah the world was full of violence. God “regretted that He had made human beings on the earth, and His heart was deeply troubled” (Gen. 6:6). Despite this, there is no suggestion anywhere in Tanakh that God ever considered taking back the gift of freedom. Implicit in the Torah is the radical idea that the free God seeks the free worship of free human beings.
The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. The Lord regretted that He had made human beings on the earth, and His heart was deeply troubled. (Gen. 6:6)
“And said in his heart, ‘shall a child be born to him that is a hundred years old, and shall Sarah …’” (17. V. 17.) As for these words, I have already explained the phrase “in his heart” in connection with “and it grieved Him at His heart” (18. Gen. 6:6.) and “And the Lord said in His heart,” (19. Gen. 8:21.) in Maṣref La-Kesef. (20. In Maṣref La-Kesef (MK II 34) Kaspi invokes the principle that “the Torah speaks in the language of men” in regard to these verses. On this principle, see above Chapter 2.) Here the implication is that Abraham did not want the Lord or anyone else to hear him, teaching us that it is not correct to doubt the king’s words at all. The writer of the Torah recorded this for us so that we should understand | what I have explained here. The masses should certainly not feel that Abraham was in doubt. (Instead they should feel that “in his heart”) has the same meaning as when it is used with Eliezer (21. Gen. 24:45, “… and before I had done speaking to my heart …”) and Esau. (22. Gen. 27:41, “… and Esau said in his heart: ‘Let the days of mourning for my father be at hand …’” In this and the previous note, the phrase means, “he thought to himself.”) The reason for his speaking “in his heart” was that it was not right that his contemporaries should think that Abraham was in doubt or uncertain of the promise of the Lord, or uncertain of his ability to understand God’s word in spite of his being so great a prophet.
Thus he said “did prove” and “for now I know” by way of “the Torah speaks in the language of men” in accordance with Ibn Ezra’s explanation of “it repented the Lord that He had made man.” (6. Gen. 6:6. The question posed is that “did prove” and “now I know” imply that the events happened in a material sense. Kaspi’s answer is that these expressions were used in accordance with Abraham’s understanding of the matter, i.e., he thought that God was testing him in order to know whether he was God-fearing. Ibn Ezra’s interpretation of “the Torah speaks in the language of men” and Kaspi’s elaboration thereof, is discussed above pp. 57 ff.) For it is customary for people to say of a man who destroyed what he built, that “he repented having built …” This is certainly true if we know what Maimonides said in addition when he explained that statement, (7. Guide I:29, “the interpretation of the verse [that ‘it repented the Lord that he had made man’] would be that God was angry with them.”) together with my exposition of the special case in which Joshua revealed the secret when he wrote the words “the men pursued after them,” (8. Josh. 2:7.) which I wrote in the Mizraḳ | Kesef. (9. This work is not extant, but in ’Adnei Kesef (AK I 2) Kaspi refers to the doctrine, first found in Ibn Ezra, that the verse should be understood as saying, “the men thought they were pursuing after them,” which is a case of “the Torah speaks in the language of men”; cf. above p. 58.)
FOR THE LORD WILL JUDGE HIS PEOPLE. God will exact judgment from Israel’s enemies on behalf of His people. It is like Be Thou my judge, O God, and plead my cause (Ps. 43:1). (The meaning of which is, act on my behalf and exact punishment from my enemies. See I.E. on Ps. 43:1.)
אנחם Shall I regret, (A. V., Should I receive comfort in these?) the evil with which I intend to afflict thee. Some consider אנחם to be Hithpael and explain it: Could I receive comfort? But it is not necessary to depart from the usual meaning of אֶנׇּחֵם. (Shall I alter my mind? Shall I regret? Comp. I. E. on Gen. 6:6.)
MY DISPLEASURE. (Hebrew, tenu’ati. I.E. renders this as my breaking. Hence his comments.) I will break my word. (My promise to bring the generation that left Egypt to Canaan. See Ex. 6:8. Vat. Ebr. 38 reads: If I will break My word. In this case, the reference is to God’s oath, which He took not to bring the generation that left Egypt into Canaan. In view of the belief of I.E. that God is unchangeable (see his comments on Gen. 6:6, Vol. 1, p. 96), the reading of Vat. Ebr. 38 appears correct.) Or, it means (The meaning of tenu’ati, My breaking.) who shall break Me; that is, who shall break My oath. (The oath which I took not to allow you to enter the land of Canaan.) Compare, But if her father break (heni) her (Num 30:6).
The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. The Lord regretted that He had made human beings on the earth, and He was grieved to His very core. (Gen. 6:5–6)
Noah is the classic case of someone who is righteous but not a leader. In a disastrous age, when all has been corrupted, when the world is filled with violence, when even God Himself – in the most poignant line in the whole Torah – “regretted that He had made man on earth, and He was pained to His very core” (Gen. 6:6), Noah alone justifies God’s faith in humanity, the faith that led Him to create mankind in the first place. That is an immense achievement, and nothing should detract from it. Noah is, after all, the man through whom God makes a covenant with all humanity. Noah is to humanity what Abraham is to the Jewish people.
והאיש משה ענו, “and the man Moses was humble, etc.” The word ענו is written defectively, i.e. the letter י being missing. This seems extraordinary seeing Moses is described as possessing the virtue of humility in its full dimension. The reason that the letter י is missing here is because on a different occasion Moses left out the letter י when it would have given honor to Hashem. In Numbers 20,10, at the rock which Moses was supposed to have spoken to but struck instead, he said to the Jewish people: המן הסלע הזה נוציא לכם מים, “are we supposed to extract water for you from this rock?” He should have said: המן הסלע הזה יוציא לכם מים, “is HE supposed to extract water for you from this rock?” Seeing Moses had been remiss on that occasion, the Torah omitted the letter י when describing him as the most humble man on earth on this occasion. This is a fine interpretation. We read the word as if it had been spelled with the letter י in its appropriate position. Why did the Torah add the adverb מאד, “very” to the description of Moses’ humility? We have been taught concerning all other virtues, attributes, that we must not practice them excessively but must strive to tread the path called דרך הממוצע, striving not to veer to the right or to the left. The attribute of humility, modesty, by contrast is one which one should practice in the extreme. The Torah alludes to this by complimenting Moses on doing just that (Compare Maimonides Hilchot Deiot 2,3). This consideration prompted the sages in Avot 4,4 to say מאד מאד הוה שפל רוח, “be exceedingly humble in spirit.” The additional words “of any man on earth,” have been added to remind us that only amongst human beings did Moses qualify for this title. Had the Torah written על פני הארץ, instead of על פני האדמה it would have included the creatures in the celestial regions as the word ארץ is often used as a term describing the universe. It is comparable to Genesis 6,6 where the Torah writes וינחם ה' כי עשה את האדם בארץ, “G’d had second thoughts about having made man on ‘earth.’” There was no real need for the word בארץ, but it was introduced as an overall term for the world. When G’d speaks about precisely what He is going to do, the Torah uses the word אדמה in Genesis 6,7 אמחה את האדם אשר בראתי מעל פני האדמה, “I will wipe out man whom I have created from the face of the earth.” I have elaborated on that difference in connection with that verse. האדם, “Man” as a concept will not be wiped out from the universe, only “man” whom G’d placed on terrestrial earth will be wiped out at that time. When David (Psalms 145,12) speaks of להודיע לבני האדם גבורותיו וכבוד הדר מלכותו, “to make His mighty acts known amongst man and the majestic glory of His kingship,” these words which are the only time in the hymn that the author does not use direct speech, i.e. address G’d, we need to understand why the sequence commences with individual acts instead of with G’d’s overall majesty. David means that in order to comprehend the overall majesty of G’d one must first learn to appreciate individual mighty acts He has performed. Before addressing G’d directly one needs to acquire knowledge of Him indirectly.
A kabbalistic approach to our paragraph: The red cow is an allusion to the oral Torah, the attribute of Justice in its most severe form. This attribute is the source of ritual impurity. The reason why this chore was given to Eleazar to perform was in order that he should address the attribute of Justice in its most concentrated form. Such thoughts would not be held against him [seeing the author had stated repeatedly that all offerings are addressed to Hashem, the attribute of Mercy, Ed.] as it was slaughtered outside holy precincts and was not considered as a sacrificial offering. This is also the reason this legislation was prefaced with the words זאת חקת התורה, as if to say: “this new kind of legislation that the Torah has seen fit to reveal here as something to be performed outside the precincts of the Temple is not meant to convey the impression that it is addressed to someone other than G’d, G’d forbid.” It is anchored, i.e. embedded, נחקקת in the Torah itself. However, its origin is the oral Torah, which is the sixth of the emanations (counting from מלכות upward). Even though a full comprehension of the mystical dimension of this statute is way beyond our ability to understand, it is important to understand that the concept of ritual impurity is allowed to spread no further (upward) than the sixth emanation, that of גבורה. This is the emanation, attribute, which characterized Yitzchak who lay on the altar bound by the attribute of Mercy on the outside. If the attribute of Mercy would not have been present and active and the attribute of Justice would be allowed full reign the world would face destruction immediately. This is why the Master of Mercy provided us through this procedure with a method of turning the attribute of Justice at its fiercest into a milder form of itself. This is the meaning of the words: “they shall take to you a cow, one that is red, an unblemished specimen, an animal which has not been tainted by having been subservient to any (other) master such as the emanations (attributes) on the lower rungs of that diagram.” We know that even the next lower emanation was not saved from having a “master” impose a yoke upon it as that emanation, תפארת, harmony, has been associated with the Holy Temple which has been destroyed and therefore has been "mastered” by impure forces on earth. (Compare Isaiah 64,10 בית קדשנו ותפארתנו, and Psalms 78,61: ויתן לשבי עזו ותפארתו ביד צר, “He delivered into captivity His power and glory into the hand of the oppressor.”) The cherubs (on the cover of the Holy Ark) were exiled together with the other furnishings of the Temple and we do not find that they had been hidden, as had the Holy Ark itself as well as the Menorah, the lampstand. The emanations which are “higher” than that of תפארת, are described as בתי גנזי, “the houses of My hidden (treasure)” in Beytzah 16. I have already discussed this in connection with Genesis 6,6 (see our translation there). The reason that this red cow was slaughtered outside the holy precincts of the Temple was in order for it to be able to chase away, to diffuse the spirit of impurity. This is why the remains of the cow (ash) together with water from an original source, מים חיים, would effect purification by means of the vessel within which it was contained (verse 17). Purity is derived from an influence exerted by the attribute of Mercy, an emanation higher than that of גבורה, i.e. the attribute (emanation) of Justice, the emanation responsible for every kind of impurity.
ברגלי אעברה, “let me pass through on foot!” Clearly, the word ברגלי means “with my troops.” This expression at this point also enables us to understand the meaning of Zecharyah 14,4: ועמדו רגליו על הר הזיתים, “His legs stood on Mount Olives.” The word רגליו is a simile for “His Hosts.” All those like Onkelos who are careful not to translate anthropomorphic expressions literally will interpret the word in this vein. You might counter that there is no comparison as the armies of mortals march literally on their feet, something not applicable to G’d’s “armies.” The fact is that when we speak of celestial phenomena we apply the term רגלים “feet”, to the lowest part of the manifestation and the word ראש, head, to the highest part of such a manifestation. The word does not have to be understood literally as we do here in our terrestrial spheres. Seeing that the Creator is always the highest form of celestial manifestations it is clear that all manifestations of a lower level are automatically described as רגליו, as compared to the ראש, i.e. G’d Himself, they are like “feet.” Alternatively, we can understand the word רגליו in Zecharyah to refer to the results of G’d’s planning, something described as סבותיו, For instance, the words: ויברך ה' אותך לרגלי, (which Yaakov said to Lavan (Genesis 30,30) do not mean: “the Lord blessed you at my feet,” but “the Lord blessed you on my account.” I have already dealt with this whole problem in Genesis 6,6 on the words ויתעצב אל לבו, (the commentary of “the plain meaning”).
A kabbalistic approach: The sin is connected to the word פעמים, “twice” (verse 11). This solves all the problems which have been raised previously. The mystical dimension of the whole episode is as follows: The Lord, the Unique One, Who had descended to the mountain, i.e. Mount Sinai at the time He gave the Ten Commandments, was the same attribute that had revealed Himself to Moses in Exodus 17,6 where Mount Chorev is identified with the צור, the site also known (Psalms 132,5) as משכנות לאביר יעקב, “an abode for the Mighty One of Yaakov.” The expression צור in connection with G’d revealing Himself to Moses occurs again in Exodus 32,21 where G’d tells Moses to take up a position “next” to Him describing that place as על הצור, “next to the Rock” (the Lord). When G’d had instructed Moses to hit the rock in Exodus 17,6, He had first described His presence in the words הנני, i.e. הנה אני עומד לפניך שם על הצור, “Here I am standing in front of you by the rock at Chorev and when you strike the rock water will emerge, etc.” The attribute of י-ה-ו-ה appears frequently in the guise of the word אני. Moses had struck the rock only a single time, seeing he had been receiving his instructions from a single attribute of Hashem. Here at Kadesh G’d had not spelled out which attribute of His had issued the instructions as He had not said הנני וגו', “here is My attribute אני, etc.” There had not been a manifestation of the glory (attribute) of G’d such as there had been in Exodus. As a result of doubt as to which attribute had issued the instruction Moses and Aaron both agreed to hit the rock twice, i.e. once in respect of each attribute which could have issued such an instruction, i.e. either the attribute צור or the attribute Hashem. They considered it quite likely that the Shechinah was angry at the people [for having blamed Moses for the shortage of water, Ed.]. The people, who had all been privy to manifestations of the Shechinah on the previous occasions associated with the phenomenon described as צור, were aware that this time there had not been such a manifestation of G’d’s glory. In view of all of these considerations Moses and Aaron felt the need to attract the attribute of Hashem, attribute of Mercy, hence they struck the rock twice (instead of merely once). It is important to realise that neither Moses nor Aaron entertained any wrongful thoughts in any of this. Their sin resulted exclusively from the fact that by their action they missed an opportunity presented to them by G’d to aggrandise His name, i.e. להקדישני לעיני בני ישראל. When Moses, in referring to this incident in Deut. 3,26 as well as in Deut. 1,37 says once ויתעבר ה' בי למענכם, or גם בי התאנף ה' בגללכם, he meant in both instances that the attribute of Hashem had become angry at him for having missed an opportunity למענכם, or בגללכם, “for your sakes,” to strengthen your faith in the Lord. Although their intentions had been good, striking the rock twice could have led the people to believe that Moses’ powers [and by extension G’d’s power, Ed.] had waned and that this was why he had to strike the rock twice instead of merely once. His sin was inadequate faith in G’d. He should have had faith enough not to hit the rock twice. This is why the Torah writes in verse 12: לא האמנתם בי, “because you did not plant sufficient faith in Me.” G’d referred to His attribute אל-הים, which is usually referred to as שם. This is the G’d known as אלו-ה יעקב ההפכי הצור אגם מים, “the G’d of Yaakov who coverts the rock into a pool of water” (Psalms 114,7-8). The expression מריתם פי also means: “you rebelled against that attribute פי, an alternative name for אלו-הים. We find support in the Midrash (Eicha Rabbati 1,61) for the statement that the word פי is a name for G’d’s attribute אלו-הים. The prophet (Jeremiah in Eycha 1,18) speaks of “Hashem is righteous for I disobeyed His attribute פי” (i.e. אלו-הים). It is as if the prophet described Israel as disobeying G’d’s essence as well as His attributes, i.e. agents. We can understand this better by means of the parable in Bereshit Rabbah 27,6 (described by the author in the latter half of his commentary on Genesis 6,6). In Deut. 32,51 on the other hand, the Torah describes the sin of Moses and Aaron as מעלתם בי, “you have committed a trespass against Me,” meaning: “you have denied My name.” In either event, it appears to us based on all these different expressions that the sin was primarily an indirect one, i.e. that Moses’ and Aaron’s actions resulted in some undesirable fallout in the minds of the people who observed their actions. Sifri Haazinu comments in the same vein.
We should reflect on the fact that at the burning bush the miracles which occurred were performed by the attribute of Justice, to wit that Moses’ staff turned into a serpent (as a punishment for his making an inappropriate remark about the faith of the Jewish people). Moses’ hand turned white as a result of his suffering the skin affliction known as tzoraat surely also a miracle orchestrated by the attribute of Justice. Water turning into blood was certainly also a manifestation of the attribute of Justice at work. Our sages in the Midrash and the Talmud (Shemot Rabbah 3,19) are on record that originally “the sela dripped blood,” i.e. that when Moses hit the rock it first produced blood instead of water. This may also be the source of Psalms 78,20 speaking of ”here he struck the rock and water flowed.” The word ויזובו used by the psalmist to describe the flow is one that does not usually describe water flowing but blood flowing (compare Leviticus 15,25). Although Moses himself did not even hint at such a thing in his various references to this episode, we do find allusions to it in the writings of the prophets a well as in the hagiographa. Assaph alluded to it in Psalms 78,20. Isaiah 48,21 hinted at it when he wrote both the word הזיל and the word ויזובו מים in the same verse referring to the same event. (“He made water flow for them from the rock, He cleaved the rock and water gushed forth”). Psalms 114,8 also suggests that the blood turned into water (the word אגם, “a pond,” has the same numerical value as דם, blood). Seeing that the sin of Moses and Aaron involved the צור, another term for the word הארץ in Genesis, their punishment was denial of entry into the ארץ. [Compare our translation to Genesis 6,6 about the kabbalistic approach to G’d being saddened at the need to bring on the deluge. Ed.].
A kabbalistic approach to the words נעשה אדם, ”let us make man,” sees in these words an allusion to G’d’s seven attributes. This is made clear by Bereshit Rabbah 5,3 where we are told in answer to the rhetorical question: “with whom did G’d consult? With the souls of the righteous and various phenomena representing the world already in existence The matter may be compared to a king who had a number of advisors who was not in the habit of undertaking anything of importance without consulting with his advisors. On the other hand, Rabbi Ami, in that same section of the Midrash said that G’d consulted “with His own heart;” according to him the matter is comparable to a king who had built a palace having entrusted the project to an architect but when he saw the result he was not pleased. Who was he supposed to be angry at if not at the architect? This is the meaning of the words in Genesis 6, 6 ויתעצב אל לבו, He was saddened at His heart.” Rabbi Assi, in the same paragraph, described the matter differently when he said: the matter can be compared to a king who conducted his business through a broker and was dissatisfied with the result, the broker not having realised a profit for him. Clearly, the king’s displeasure would be directed at the broker. So far the Midrash.
אכל בכסף תשברני, “sell me food in exchange for money!” The meaning is “in the event that I need to buy supplies.” Similarly, מים בכסף תתן לי ושתיתי, רק אעברה ברגלי, “water in exchange for money give me so that I may drink it,; only let me pass through on foot.” Moses referred to the armies marching though Sichon’s territory. From this verse you can deduce that when the prophet Zecharyah had depicted G’d as standing on the Mount of Olives (Zecharyah 14,4) this was a reference to the heavenly hosts and soldiers. (The author discussed this in detail on Genesis 6,6).
Seeing that “wisdom” is so elusive, it is difficult to trace its origin. The only way is to explore it by means of the 32 different paths, each one revealing a small aspect of it. Wisdom, i.e. its root, is comparable perhaps to the roots of a tree which are covered with earth, difficult to trace. Only by following each little ridge in the earth can one tediously piece together where the centre of the tree (of wisdom) is to be found. When the Torah mentions the expression חכמת לב, “wisdom of the heart,” in our verse this is designed to highlight the outstanding wisdom of Betzalel and Oholiov who were filled with wisdom by the Shechinah. It is an expression similar to Genesis 6,6 where the Torah describes G’d’s anger at the corruption of mankind with the words ויתעצב אל לבו, “He was saddened at ‘his heart,’” i.e. at the abuse man had made of the wisdom the seat of which is in his heart. The word לב to describe wisdom is also found in Kings I 5,26 where Solomon had requested a לב שומע a “discerning heart” to enable him to judge the people.” G’d responded by וה' נתן חכמה לשלמה, “G’d had given wisdom to Solomon.” Seeing that both Betzalel and Oholiov were true believers, the Torah described their חכמה as being like that of the Shechinah itself, writing that “Hashem had filled them with the spirit of G’d, i.e. “divine-like spirit” (verse 31). When the Torah writes בהמה instead of בהם in 36,1 describing how Betzalel and Oholiov related to their task in fashioning each of the furnishings of the Tabernacle, the extra letter ה at the end of the word בהם was meant to alert us to the quality of the wisdom they needed in order to perform all this work successfully, i.e. G’d-like wisdom. This is not the only time that the Shechinah is alluded to in the written Torah by means of the letter ה, as I have pointed out repeatedly such as on Exodus 15,16. On the other hand, it is possible that the reason the Torah did not write בהם as we would have expected, is precisely to indicate that man is not able to penetrate to the root of wisdom so that the word had to be imperfect, reflecting man’s imperfect faculties. As David pointed our in Psalms 49,13 there are aspects of wisdom in which man is no better than an animal. Such thoughts are also expressed in Psalms 92,7 where David in discussing the majesty of G’d’s works exclaims: “a man cannot know, a fool cannot understand this.” The reason David describes man as איש, a term of distinction, in that line, is that he says that even worthy man cannot understand the greatness of the Lord’s works to their full extent. The translation of the word בער is: “beast-like.” David’s meaning then is that though איש, man, may attain great stature, when it comes to understanding the wisdom expressed in the Lord’s works his understanding is more or less animal-like, i.e. totally inadequate.
A kabbalistic approach: the word אני, “I”, in the sequence אף אני אעשה זאת לכם in verse 16 is a reference to the attribute of Justice. In fact wherever this expression does occur when G’d is speaking it refers to that attribute of Justice. This consideration is what prompted Nachmanides to comment on verse 18 that the attribute אני is equivalent to the word זאת in that verse. The last letter ה in the tetragram alludes to this attribute, i.e. it is employed by G’d to discipline man at the time G’d is angry. This is the reason why the Torah writes in verse 18 ויספתי ליסרה אתכם, “I will continue to afflict and discipline you,” [this would be strange seeing that the Torah had not previously spoken about G’d “disciplining” the people. However, if אני and זאת are the same attribute the verse makes perfect sense. Ed.] The extra letter ה at the end of the word ליסרה instead of merely the word ליסר which we would have expected, refers to that last letter ה in the tetragrammaton which is the allusion to the attribute of Justice in that name Hashem. It is a reduced form of the attribute of Justice. The very word ויספתי implies something additional, not part of the essence. G’d Himself used this word when He said after the deluge (Genesis 8,21) לא אוסיף לקלל עוד את האדמה, “I will not add additional curses against the earth, etc.” This was a promise not to employ the attribute of Justice in a stronger form. [G’d’s “feelings” about man’s failures have been discussed at greater length on Genesis 6,6 both in the homiletical and kabbalistic sections of our author’s commentary. Ed.] When David says in Psalms 27,3 אם תקום עלי מלחמה בזאת אני בוטח, the proper way to understand this verse is that: “if war breaks out against me then I rely on the limiting factor of the attribute אני which is expressed by the use of the word זאת, i.e. a reduced form of the attribute of Justice.” We find another allusion to this meaning of the added letter ה at the end of a word where we would not expect it in Maleachi 3,7: שובו אלי ואשובה אליכם, “return to Me and I shall return to you.” The word should have been אשוב. The letterה at the end is an allusion to the reduced form of the attribute of Justice as represented by the last letter ה in the tetragram. We may therefore understand verse 18 to mean that “although I am the attribute of Justice, I do not relate to you with the full impact of Justice but restrain that attribute as is inherent in the word אני,” a reference to the reduced impact of the attribute of Justice when it is part of the tetragram, i.e. Hashem. As to the expression שבע על חטאתכם, normally translated as: “seven times on account of your sins,” the kabbalistic meaning is that these words were spoken by the attribute זאת, the one which had said ויסרתי, “I shall discipline,” and והכתי, “I shall strike;” this attribute is also known as שבע or בת שבע, the mother of Solomon. This is why the prophet Isaiah 50,1 said: ובפשעכם שלחה אמכם, “on account of your sins your mother was dismissed.” [Seeing that Bat Sheva, Solomon’s mother was in a state of incomplete divorce when she first encountered David, a divorce whose effectiveness depended on her husband’s not returning from war, the prophet compares her rejection, i.e. a conditional rejection, to the rejection of the Jewish people by G’d without a decree of divorce. This is presumably why Kabbalists describe the ”weaker” state of the attribute of Justice by calling that attribute שבע or בת שבע, Ed.]
A Midrashic approach to the words: “it was on the eighth day” (based on Tanchuma Shemini 2) David says in Psalms 75,5: אמרתי להוללים אל תהולו, “I said to the frivolous men: ‘do not be frivolous!’” Instead of reading אל תהולו, read אל תחולו, “do not break out in dance.” The reason is that true joy does not linger with man in this world but only in the world to come. Many people who rejoice and are happy today may find that on the morrow they have no such cause for happiness and exuberance. This is why Solomon, [using the same expression as David, מהולל, Ed.] said: (Kohelet 2,2) לשחוק אמרתי מהולל, “of revelry I said: ‘it is mad!’” If you require proof of the truth of both statements take a look at what happened at the creation. When G’d completed His handiwork at the end of 6 days and He reviewed it (Genesis 1,31) He was very pleased as we know from Psalms 104,31: “may the glory of the Lord endure forever, may the Lord rejoice in His works!” In the verse from Genesis we are told that “G’d looked at His entire handiwork and behold, it was very good!” Only a few chapters later (Genesis 6,6) the Torah reports וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו, “Hashem had to comfort Himself that He had made man on earth, and it caused Him sadness in His heart.” Keeping this verse in mind, Assaph said in Psalms 75,5 not to indulge in frivolous merriment. If even G’d’s joy did not endure, how much less is the chance that man’s joy on earth will endure! Avraham progressed in his life and became exceedingly great and wealthy killing the most powerful kings on earth in the process. In his old age G’d gave him a son from Sarah. His joy was unbounded. A few years later G’d commanded him to take his son and to offer him up as a sacrifice. Even after having mastered that trial and being commended by G’d (Genesis 22,16-17), he went back from Moriah and had to bury his beloved wife Sarah. His joy had been short-lived. He even had trouble being given a suitable plot where to bury Sarah. In the end, he was literally fleeced, having to pay an astronomical sum of 400 shekel for a hole in the ground. Yitzchak who enjoyed phenomenal success in Gerar, seeing his investment returned one hundred-fold, (Genesis 26,12) faced expulsion shortly thereafter as the Philistines became jealous of his wealth. His joy had been very short-lived. After Avimelech realized that he had wronged him and apologized and made a treaty with him (Genesis 26,28) and he surely thought that “he had it made,” we read that his eyesight failed him and that he almost made a fatal error bestowing the blessing on a son whom he had considered worthy but who in the event had been unworthy all along. His joy had proven to be short-lived. If a Yitzchak who had been a living example of what it means to be a “total-offering, i.e. burnt-offering,” was not allowed permanent joy on earth, i.e. the fruits of his total dedication to G’d’s command, how much less may we ordinary mortals expect joy on earth to be enduring. Yaakov experienced great joy when he had the dream with the ladder, seeing angels ascending and descending, a promise from G’d that He would be with him, etc. (Genesis 28, 12-13). Not long afterwards he experienced a whole string of misfortunes, beginning with being tricked out of his chosen wife Rachel, the rape of Dinah, and concluding with the disappearance of Joseph. If Yaakov the righteous, of whom G’d had said that He would boast of such a man (Isaiah 49,3), could not hold on to his joy in this life, what can we lesser individuals expect in the way of enduring joy on earth? Joshua experienced great joy in his time, he settled the Jewish people on their land, killed 31 Kings, was promised by G’d that no one would rise against him successfully, and enjoyed unchallenged authority by his people (compare Joshua 1,18) but died without leaving behind any children. Surely, this must have dimmed his joy on earth. If this was his lot, how much less joy can the righteous in our time expect to enjoy while on earth! The High Priest Eli who did have sons had to experience the loss of the Holy Ark, the curse on his children who had disgraced him. When he died at a ripe old age the immediate cause of his death was the news that both his sons had been killed in battle (compare Samuel I 1,9; 1,10). If this happened to a righteous person such as the High Priest Eli, what sort of joy can there be in store in this world for the wicked? Consider the fact that on this day, Elisheva, daughter of Aminadav experienced greater joy than any man or woman before her. She saw her husband begin his career as High Priest; Her brother-in-law, Moses, became king of Israel. Two of her sons became deputy High Priests. Her brother Nachshon became the first of the princes to be honoured with bringing the sacrifices by laymen. Even she did not long remain in such a blissful state of joy seeing that two of her sons, Nadav and Avihu, died on the very same day at the hands of G’d. Considering all these examples we need not be surprised at Solomon’s warning not to be frivolous, not to dance with joy, as such joy is apt to be all too brief.
AND BEHOLD, I WILL DESTROY THEM ‘ETH’ THE EARTH. This is similar to saying “from the earth.” So also: When I go forth ‘eth’ the city, (Exodus 9:29.) [meaning “from the city”]; he suffered ‘eth’ his feet, (I Kings 15:23.) [meaning “from his feet”]. Another interpretation is that eth ha’aretz means “with the earth” for even the land was blotted out to the depth of a furrow of three handbreadths. Thus the language of Rashi quoting Bereshith Rabbah. (31:7.) And Rabbi Abraham ibn Ezra said that the word mashchitham (destroy them) draws along with it a similar word, [meaning it is as if the verb “destroy” appears twice in the verse], thus stating, “And behold, I will destroy them and destroy the earth.” By way of the truth [the mystic teaching of the Cabala], (See Bereshith, Note 63.) this is like the verse, eth hashamayim ve’eth ha’aretz (the heaven and the earth), (Above, 1:1.) thus intimating that “the earth” (Here referring to “the earth of immortal life.”) will be destroyed, and with the destruction of the earth they too will be destroyed and thus they will be blotted out from the World to Come, just as is intimated in the verse: and it grieved Him at His heart. (Above, 6:6. See Ramban there.) It is to this that the Rabbis alluded in Bereshith Rabbah: (31:7.) “This is like a master’s son who had a wet-nurse; whenever he would commit an offense the wet-nurse would be punished.” (“So, said the Holy One, blessed be He: ‘I will destroy them and destroy the earth with them.’” (Bereshith Rabbah.))
For He would recant. He would recant, concerning them, from the destruction. (Which He had intended to rain upon them. Accordingly, יְנַחֵם is not understood as ‘would find comfort,’ but as ‘would recant.’ See Rashi to Bereishis, 6:6, second interpretation.) This is Yonasan's rendition.
The enlightened ones will understand that the intent of the Torah is not to inform about the natural sciences; and that the Torah was not given except to straighten the ways of man to righteousness and justice, and to establish in their hearts the belief in [His] unity and providence, since the Torah was not only given to sages but [rather] to the whole people. And just like the matter of providence and reward is not explained (and it would not have been fitting that it be explained) in a philosophical manner, but the Torah [rather] spoke about it like the language of [ordinary] people ([as in] "the anger of the Lord will flare against you" [Deuteronomy 7:4]; "and it grieved His heart [Genesis 6:6]; and there are many [other examples] like this); so too, the matter of creation is not told (and it is not fitting that it would be told) in the Torah in a philosophical manner. And it is as the Rabbis, of blessed memory, have stated (Midrash HaGadol, Genesis 1:1), "To tell the power of the story of creation to flesh and blood is not possible." Hence it is not fitting for the follower of Torah to uproot the verses from their understanding in order to make them agree with the natural sciences. It is also not fitting for the scientist to deny that the Torah is divine (min hashamayim) if he finds things in its stories that don't agree with natural science. But it is fitting for this one and that one, that they contemplate the inner workings of human hearts and the ways of wisdom that is used by nature in speaking to the heart of every individual: to the youth according to his manner and to the young man in a different manner and to the old man in a different manner [still]; to the strong in a particular manner and to the weak in a particular manner; to the rich man in one manner and to the poor man in another manner; and so [too] with all groups of men, nature speaks to their hearts in a specific way that is fitting to the people of that group. And nature does not reveal the pristine truth - without any mask or cover - to any one of these groups. And so [too] the Giver of the Torah, may He be blessed, (since the God that created nature and the God that gave us the Torah is one God.) in his speaking with people was required to speak according to their levels, and not according to His level, may He be blessed. And behold, God wanted to inform people of the unity of the [universe] and the unity of mankind; since error in both of these matters caused great evils in ancient times: from the lack of awareness of the unity of the [universe], it came out that people would believe in the existence of specific gods, with defects and inferior character traits; and they would do evil acts in order to please [these gods] (see what I have written in Parshat Yitro on the verse, "There shall not be for you" [Exodus 20:3]). And from the lack of awareness of the unity of mankind, it came out that the people of one nation would hate and revile the people of another nation and they would act towards them with the force of arms, and not with justice and righteousness. And these two fundamental principles (the unity of the [universe] and the unity of mankind) are the main point of the stories of the creation saga; and details of the book also include other intentions, as will be explained.
Have second thoughts. ינחם means changing one’s mind. This follows Rashi’s second explanation on Bereishis 6:6. However, in Rashi’s first explanation there, it means “consolation.”
“His heart was saddened” [Gen. 6:6]. The Holy One mourned for himself that the world would be lost. A gentile asked Rabbi Joshua the son of Korhah: the Holy One knows everything into the future, so why did He create people that he knew would be evil. Rabbi Joshua answered the gentile: you had a son and were very happy and you know that in the end he will have to die, so why were you happy? The gentile responded: when one should be happy, one should be happy and when one must mourn, one must mourn. Everything has its time. Rabbi Joshua said: the Holy One also did the same. He knew well that righteous ones will also arise from the people. Therefore, he also created the evildoers for the sake of the righteous. (Genesis Rabbah, 27.4.)
“On the eighth day Moses called Aaron and his sons” [9:1]. He dedicated Aaron and his sons to bring sacrifices in the Tabernacle on the first day of Nisan. Therefore, Moses brought sacrifices for seven days and on the first day of Nisan; ten kinds of honor were done for Israel. The Midrash says, “to the wanton men I say, do not be wanton” [Psalms, 75:5]. The dancer should not rejoice with his dance. Who knows what will be afterwards? See what is written concerning the creation of the world. The Holy One created the world, as it is written, “may the glory of the Lord endure forever; may the Lord rejoice in His works” [Psalms, 104:31]. That is to say, the Holy One rejoiced greatly with his creatures. Afterwards, the verse says, “His heart was saddened” [Genesis, 6:6]. That is to say, The Holy One regretted that he had created the world, because it had become so evil. If the Holy One did not engage in His joy for very long, how much more so, a person who does not know how long his joy will last. Also concerning Abraham, there was great joy. He was very important. He has killed five kings and the Holy One had given him a son at the age of one hundred years. All of this was a great joy to him. However, afterwards his joy soon ended when the Holy One ordered him to slaughter that same son. As soon as he came home, he found that his wife Sarah had died, and he had no place to bury his wife Sarah. He had to buy a field for four hundred gulden in order to bury her. Isaac also had great joy with wealth. The king and his ministers said to him. We saw many wonders with your father and with you, and they held him very important, and the people of the city of Gerar protected him. They argued with him in the end, and he was blind in his old age. This is a great travail, since a blind person is compared to a dead person. When this happened to the good pious Isaac who had been a sacrifice on the altar, what should have happened with another person with his joy? Jacob also had great joy in that the Holy One showed him a ladder standing at his feet. The ladder reached to heaven and angels were going up to heaven and other angels from heaven were going down to earth. The Holy One was speaking with him at the same time. In the end, he had many troubles with Laban and with Esau. The trouble with Dinah and that Joseph was lost for many years. This shortened his joy. If this happened to Jacob, what should happen to an ordinary person and his joy? Joshua had great joy. He caused Israel to inherit the land of Israel and killed thirty-one kings. All of Israel considered him very important because of this. They said that whoever would say one word against Joshua would be killed. In the end, he became old and died without children. This is a great travail even for an ordinary person, how much more so for a pious and important person. Therefore, one should hold no joy as insignificant. Eli the priest had great joy. He was a king and a priest and head of a court. In the end, he was sitting on his throne and he was told that the Philistines had captured the Ark with the Tablets. He was very frightened and fell back on his throne and broke his neck and he died, and his two children were killed in that war. When this happened to Eli, it can occur to any person. Also Elisheva, the daughter of Aminadav, was the wife of Aaron the priest. She saw great joy that no person in the world had seen such great joy. Her husband was the high priest and her brother-in-law, Moses Our Teacher, was a king and a prophet. Her two sons, Nadav and Avihu, were the highest priests after Aaron, her husband. Her brother was the most important chieftain among the Israelites, and he was called Nahshon the son of Aminadav. However, her joy was short when her two sons were burned in the Tabernacle, at the sacrifices. Therefore, each person should reflect on how he should behave in his joy. When he is rich, he should not wait until the poor person asks him for money. “Moses called Aaron and his sons” [9:1]. Moses said to Aaron: come here my dear brother, the Holy One wants to make you a high priest. Aaron responded: you exerted yourself in building the Tabernacle. How is it appropriate that I should be the high priest and not you? Moses responded: It is as great a joy for me that you are the high priest, as if I had been a high priest. When the Holy One wanted to send me to Pharaoh, I said: Aaron is older, let him go on this mission. The Holy One said to me: Aaron is full of happiness and joy that you should have the honor of this mission to Pharaoh. Just as you rejoiced with my honor, so too I will rejoice when you will be a high priest. The Holy One said to Moses: do not think that since you offered sacrifices for seven days, you will be a high priest. Therefore, call Aaron immediately and he will be a high priest. You, Moses, should also call the elders, expecting that they will testify that I made Aaron for a high priest and he did not make himself a high priest. (Bahya, Leviticus, 9:1.)
[24] “For the Lord God,” it runs, “seeing that the wickednesses of men were multiplied on the earth, and that every man carefully purposed in his heart evil things every day,” determined to punish man, that is the mind, for his deadly misdeeds, together with the creeping and flying creatures around him and the other unreasoning multitude of untamed beasts (Gen. 6:5–6). This punishment was the deluge.
[33] Having now discoursed sufficiently on the theme that the Existent does not experience repentance, we will explain in due sequence the words “God had it in His mind that He had made men upon the earth and He bethought Him” (Gen. 6:6).
What is the meaning of the expression: "God considered anxiously, because he had made man upon the earth; and he resolved the matter in his mind?" (Genesis 6:6).
What is the meaning of the expression: "God considered anxiously, because he had made man upon the earth; and he resolved the matter in his mind?" (Genesis 6:6). Some persons imagine that it is intimated by these words that the Deity repented; but they are very wrong to entertain such an idea, since the Deity is unchangeable. Nor are the facts of his caring and thinking about the matter, and of his agitating it in his mind, any proofs that he is repenting, but only indications of a kind and determinate counsel, according to which the displays care, revolving in his mind the cause why he had made man upon the earth. But since this earth is a place of misery, even that heavenly being, man, who is a mixture compounded of soul and body, from the very hour of his birth to that of his death, is nothing else but the slave of the body. That the Deity therefore should meditate and deliberate on these matters is nothing surprising; since most men take to themselves wickedness rather than virtue, being influenced by the twofold impulse mentioned above; namely, that of a body by its nature corruptible, and placed in the terrible situation of earth, which is the lowest of all places.
It is written: “Vayyinaḥem the Lord that He made man on the earth [ba’aretz]” (Genesis 6:6). The meaning of the term “vayyinaḥem” is subject to a dispute. When Rav Dimi came from Eretz Yisrael to Babylonia, he said in explanation: The Holy One, Blessed be He, said: I did well that I prepared graves for people in the earth [ba’aretz]. The Gemara asks: From where is it inferred that the term “vayyinaḥem” has a positive connotation? The Gemara answers: It is written here: “Vayyinaḥem,” and it is written there: “And he comforted them [vayenaḥem otam] and spoke to their heart” (Genesis 50:21).
Adonoy was comforted [regretted in His Word] that He had made man on the earth, and He grieved in His heart [and He said with His word to break their strength in accordance with His Will].
And there was repentance before the Lord in His Word that He had made man upon the earth. And He said, and judged in His heart.
And it repented the Lord in His Word that He had made man upon the earth; and He passed judgment upon them by His Word.
| וַיֹּ֣אמֶר יְהֹוָ֗ה אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃ | 7 J | יהוה said, “I will blot out from the earth humankind whom I created—humans together with beasts, creeping things, and birds of the sky; for I regret that I made them.” |
Thus, our Sages taught: “In the future, G‑d will take the sun out of its shield, the righteous will be healed by it, and the wicked will be judged in it.” (Nedarim 8b, on the verses from Malachi: “For, behold, the day comes, it burns like a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the L‑rd of hosts, and it shall leave them neither root nor branch. But for you who fear My name, the sun of righteousness shall arise with healing in its wings; and you shall go forth, and gambol as calves out of the stall” (Malachi 3:19-20). See also, Isaiah 30:26: “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, in the day that the L‑rd binds up the bruise of His people and heals the stroke of their wound.”) That is, [He will take the name YHVH] out of the name Elokim – nature –which now conceals it. Then the verse will be fulfilled: “And your eyes shall behold your Master” (Isaiah 30:20). G‑d will lead them above the natural order, and they will perceive His great light and compassion. The wicked, however, will be burned by [this revelation], as the prophet said: “YHVH will go forth as a mighty man” (Isaiah 42:13). That is, even though the name YHVH represents the attribute of compassion, when it leaves of its “sheath,” it wreaks vengeance like a warrior. Because for the wicked, the trait of Compassion is transformed to the trait of Judgment. (In the World to Come, the revelation of G‑d will be perceived differently by each individual. Those who lived lives of holiness will have the vessels to perceive this light in a way that heals. Those whose lives are impure will experience this revelation as a destructive force.) As the verses say: “And YHVH smote all the firstborn in the land of Egypt,” (See Exodus 11:4: ‘Thus says the L‑rd: At about midnight, I will go out in the midst of Egypt,” which Unkelos translates as “I will reveal myself in the midst of Egypt.” In other words, the same revelation which killed the Egyptian firstborn brought about the redemption of the Jews. See R. Tzadok HaKohen of Lublin, Tzidkas HaTzadik 171, for a similar idea.) and “And YHVH said: ‘I will blot out man whom I have created from the face of the earth” (Genesis 6:7). Kesser Shem Tov, part 2, p. 24c
אמחה את האדם, “I shall wipe out the human race;” when G-d had created the human He had not prefaced this with the singular mode: אעשה, “I shall make,” but He had said: נעשה, “let us make,” as He had consulted with the angels about that project. As soon as He had created them the angels had belittled this creature, saying: מה אנוש כי תזכרנו, “what is so special about the human race that You, G-d, should devote so much time and effort to its creation?” (Psalms 8,5) This is why He did not consult them about wiping out the human race. A few hundred years later, when man had built the Tower, G-d once more consulted with the angels about what punishment to administer to these people who had developed such arrogance. (compare Genesis 11,7: הבה נרדה ובבלה שפתם, “let us descend and confuse their language.”
כי נחמתי כי עשיתי, this is how G-d referred to sinful man; but when man was loyal and G-d fearing, He boasted with their loyalty, lauding them for their steadfastness and refusal to regret having accepted the Torah; (compare Numbers 23,21, לא איש אל ויכזב ובן אדם כי יתנחם, “I am not disappointed in this people. It does not cause Me any regrets.” (loosely translated by this Editor) We find in that verse another allusion that change in attitude always first occurs in G-d’s creature, never in G-d, so that what appears as G-d changing course is really only His reaction to man’s perversity.
אמחה את האדם “I’ll dissolve the human species;” according to Rashi we must understand this as the human species consisting of earth and therefore subject to annihilation by water. G–d said that He would use water to bring about the dissolution of the human race. The expression used by the Torah according to Rashi to illustrate this is therefore מחוי, “dissolution,” instead of other words for destruction such as השמדה or כליה.
AND THE LORD SAID. In His heart, or to the angels; others say, to Noah. However, it appears to me that And the Lord said is connected to His heart of the previous verse. (I.E. argues that the meaning of And the Lord said is the Lord said in his heart. However, in his heart is missing in this verse, hence I.E.’s comment.)
ויאמר השם אמחה את האדם. G'd said: I will wipe out man. G'd had to repeat here once more that He "regretted" having made man so that we would understand that G'd's regret expressed in the previous verse was not because of man's deeds, but concerned man's creation per se. Had G'd wanted to wipe out mankind only because of their deeds, anyone who had not committed a serious sin would not have been affected by the decree to wipe out man. This would comprise all the people under twenty years of age. If the decree was due to G'd's regret at having made man at all, everybody would be included in the decree. In view of the fact that the Torah tells us through the repeated use of the word נחמתי that every human being was included in the decree, the Torah had to continue immediately and tell us that there was one single exception, namely Noach. The Torah tells us that Noach "found favour in the eyes of G'd," i.e. not on account of his deeds. Once G'd had decided that He "regretted" having made man Noach's good deeds would have had no impact on his fate. He needed an act of grace by G'd to save him. The fact that G'd granted Noach grace does not mean that he did not deserve to survive based on his good deeds. There are certain categories of מצות, good deeds, which secure a person grace in the eyes of G'd. G'd has deliberately refrained from telling us which מצות fall into that category because otherwise everybody would merely concentrate on performing those commandments.
'ויאמר ה, G’d either said this to Himself, or to Noach.
אמחה את האדם אשר בראתי, the prefix ה before the word אדם is meant to tell us that G’d did not mean to wipe out the human species, אדם, but only האדם, seeing that some humans were allowed to survive. In supplying a rationale why the means used to wipe out all these people was the water, Rabbi Berechyah in Bereshit Rabbah 28,2 describes G’d as saying to Himself, that seeing He had made man out of earth, the only element (of the four that man is made of) which could neutralise earth is water. The words מאדם עד בהמה, included the free roaming beasts on earth, חיה, whereas the word רמש refers to the small creatures as we explained already on 1,25-26. Why were all these creatures wiped out also? What had they done to deserve this? They had only been created for the sake of man. If there was no purpose for man on earth, neither was there a purpose for all of these living creatures. Furthermore, seeing that the waters would cover the habitat of all these creatures they would die unless saved by a special miracle. The concern of G’d for all those creatures does not extend to each of them individually, but only to the survival of each of their species. G’d ensured that the species would survive by commanding Noach to take them into the ark with him, or at least to accept all those that came to the ark voluntarily, in pairs. If you were to ask why the deluge had to cover the entire surface of the earth and not only the areas inhabited by man, if G’d had done this, man could have escaped to uninhabited regions and survived thus foiling G’d’s plan. This is why even the highest mountains had to be covered by the waters to prevent anyone from escaping to the mountain peaks. Some of our sages (Sanhedrin 108) claim that the animals had become corrupt, copying man’s corrupt ways, so that they too deserved to die in their own right. They had become guilty of mating with species not their own, thus frustrating G’d’s plan that each species remain pure. Other sages (on the same folio) agree with the first opinion we offered, i.e. that in the absence of man on earth there was no purpose in the earth being populated by animals.
ויאמר ה' אמחה את האדם AND GOD SAID I WILL BLOT OUT THE MAN — He is dust and I shall bring water upon him and blot him out: that is why this root מחה is used (it expresses the idea of sponging out by means of wet or dampness) (Genesis Rabbah 28:2).
מאדם ועד בהמה — FROM MAN, TO BEAST — These also corrupted their way (Genesis Rabbah 28:8). Another explanation is: All things were created on man’s account; when he ceases to be, what need of them? (Sanhedrin 108a)
כי נחמתי כי עשיתים means for I have thought out what to do because I have made them. (Cf. this with Rashi’s second explanation of וינחם 5:6).
ה׳ dieselbe Barmherzigkeit, die den Menschen dahingestellt hatte, sprach jetzt den Beschluss seiner Vernichtung aus. Die Entartung war eine so große, daß die Vertilgung selbst ein Akt der Barmherzigkeit war. Selbst in dem Augenblicke der Vernichtung spricht sich die Größe des Menschen aus, indem seine Vernichtung die Vernichtung der ganzen lebenden Erdwelt nach sich zieht. Die Erde wohl nicht, aber פני האדמה, die Oberfläche gehört als Boden seiner Bestimmung dem Menschen. Kein bloß physisches Band verknüpft den Menschen mit den Dingen. Es besteht auch eine moralische Beziehung zwischen ihnen. Wenn der Mensch sinkt, trauert und welkt die Erde. Diese Tatsache geht durch alle Bücher תנ׳׳ך’s. Es heißt ferner nicht אמחה את האדם absolut, sondern mit dem Beisatz: מעל פני האדמה. Es ist damit die Möglichkeit nicht ausgeschlossen, daß selbst diese Vernichtung nur eine relative gewesen, Entfernung von der Erdwelt. Ob aber nicht selbst da das Göttliche im Menschen noch aufbewahrt, für andere Räume, andere Verhältnisse, das wagen wir nur fragend anzudeuten. Der Wortausdruck bezeichnet jedenfalls nur eine relative Vernichtung.—
Die Weisen geben im Midrasch zu מחה einen Aufschluss, der nicht von geringer Bedeutung sein dürfte. מחה heißt nach ihnen eine völlige Auflösung. Vielleicht ist מחה verwandt mit מהה, wovon nur noch מה vorkommt, das Formlose, nicht für die Erkenntnis Dastehende. Also nicht bloß Tod und Verwesung der Muskeln wird verhängt, sondern auch der Gebeine, ja selbst der sonst nach den Weisen nie verwesende Teil der Gebeine wird hier gänzlich aufgelöst. Bei dieser völligen Auflösung ist es denn um so weniger auffallend, warum sich keine, oder nach der allerneuesten Annahme, warum sich so wenig Reste der vorsündflutlichen Menschheit vorfinden sollen. Ohnehin hat nach der Ansicht der Weisen Leidenschaftlichkeit Einfluss auf raschere Verwesung der Gebeine (Schabbat 152b), und kann dies bei der Verderbnis dieses Geschlechtes in noch höherem Maße der Fall gewesen sein.
Während so ein ganzes Menschengeschlecht zu Grabe ging, heißt es:
They, too, perverted. This raises a question: Why did the verse not [equate them and] write, “Man and beast”? Thus Rashi offered the alternate explanation, which raises another question: Why did the verse not [make the beasts secondary and] say: “Man, and beast as well”? Thus Rashi offered the first explanation [as both are needed]. (Maharshal)
The Lord said: I will obliterate man whom I have created from the face of the earth; from man to animal, to crawling creatures, to birds of the heavens; for I regret that I made them. Man is not simply the pinnacle of creation, but the very purpose of it. Only man can direct the many objects and creatures of the world to their collective purpose. Consequently, in his absence, all of creation loses its reason for being. The Sages teach a parable to illustrate this idea: A man fashioned a wedding canopy for his son and prepared many types of food for the wedding feast. Sometime later, before the wedding, his son died. The father then dismantled the canopy, saying: I fashioned all this only for my son. Now that he is dead, why do I need a wedding canopy? Similarly, the Holy One, blessed be He, said: I created all the animals only for man. Now that man sins, why do I need these creatures?
The opening parable in the Sifri that we quoted at the beginning of this chapter poses the problem we have been discussing. By granting man freedom of will, G'd, fatherlike, hands over the prince to the pedagogue. The pedagogue can be viewed as the "wings" i.e. the forces subservient to the Lord acting as His administrators in the universe. The son, i.e. Israel enjoying his freedom, felt, that by giving the administrator what he wanted, he could be completely undisturbed by him and free to pursue his own designs without interference. In the end, when found corrupt, Israel tried to blame G'd for its own corruption accusing Him of having turned it over to a pedagogue who appeared to possess independent powers. If the pedagogue did not have independent powers Israel argued, what had been the point of being entrusted to him? If as a result of being placed in the care of a pedagogue, G'ds attitude vis a vis Israel underwent a change, it was not Israel that was to blame! To forestall such reasoning on the part of Israel, Moses calls on Heaven and Earth as witnesses to the constancy of G'ds purpose, and both Psalms and the prophet Maleachi tell us that He has never changed. When Moses predicts the behaviour of the Jewish people after his death, he does so on the basis of his psychological insight of the character of his people, not on the basis of prophetic knowledge. Just as this psychological insight does not commit the people to act in a certain way, so G'ds psychological insight into the nature of the people in no way encroaches on their exercising their free will. The fact that even Moses, a mere human being, could foretell with such uncanny accuracy future behaviour of the Jewish people, is the most vivid testimony of G'd the master psychologist's foreknowledge of the actions of Israel, or anybody else's actions for that matter.
From all this it seems clear, that if the red heifer contaminates all that it comes in contact with, surely the heifer itself must be the source of the contamination! The whole matter seems to defy our normal way of reasoning. Therefore, the use of the words "this is the statute of the Torah", at the beginning of this paragraph is to remind us that logic cannot be employed if we want to comprehend the meaning of this commandment. This is why our sages quote the wisest of men, Solomon, as admitting that comprehension of this mitzvah, or rather its mechanics, its halachic rulings, escapes him. People who try to philosophise about Torah, fall into two categories. Group one believes that everything written in the Torah needs to be understood at face value, literally. For instance, if the Torah refers to G'd "smelling the sweet fragrance of a sacrifice," they perceive G'd literally employing His sense of smell. Or, if the Torah reports G'd as descending on Mount Sinai, they understand this to have been a physical descent. The second group is aware that statements in the Torah are subject to interpretation. Some members of this group will interpret on the basis that the Torah employs human idiom in order to facilitate our understanding of certain concepts. This group will not interpret in a manner that conflicts with known Torah principles. A sub group of category number two, arrogates to itself the right to make its interpretations primary and Torah principles only secondary. This is done by most Christian and a few Jewish philosophers. Making one's own intellect supreme in the matter of exegesis is heretical, of course. Solomon refers to all three groups in Proverbs 14, 14-16. (1) The fool will believe anything. (2) The crafty one will understand in line with his principles. (3) The haughty fool will come to grief through exaggerated self confidence. The manner in which the Torah portrays the laws of the red heifer is a clear hint not to try and unravel that which is conceptually beyond the human intellect. The contradictions have been built into this legislation to warn us off trying to comprehend it.
And the mystery of the matter: (Prov. 10:1) The son of a wise man gladdens a father, and the son of a fool is the despair of his mother. And because of this: (Gen. 6:6) ... and He was sad at heart... [and why... at heart... ? If this is a foolish man, he is the despair of his mother ]
[3] And another explanation: The son Ephraim is dear to me [said God]. All of Israel is called by the name of Ephraim, as it is said, "For I have become a father to Israel, and Ephraim is my firstborn" (Jeremiah 31:9). And so in many places, the Holy One, blessed be He, says, "Ephraim is dear to me; they are held in high esteem before me." Our Rabbis said that even if Pharaoh had demanded a hundred talents of silver for every Jewish soul, the Holy One, blessed be He, would have given it to him, and if He had not, He would have taken vengeance on their behalf, as it is said, "Lest you try to purchase [protection from the nations]" (Deuteronomy 7:2). And when they made the Golden Calf, the Holy One, blessed be He, wanted to do to them what He had done to the generation of the Flood, as it is said, "Let me alone [so that I may destroy them and blot out their name from under heaven]" (Exodus 32:10). And in the generation of the Flood, it is written, "I will blot out man [whom I have created] from the face of the earth" (Genesis 6:7). And He was speaking to Moses about how to destroy them, but once Moses said to Him, "Remember Abraham" (Exodus 32:13), the Holy One, blessed be He, remembered and said, "If so, then I will return." Immediately, "the Lord relented [from the evil that He had planned to do to His people]" (Exodus 32:14), and the ministers of the nations came close to Him and said, "If you disappoint [us], You have said that You would blot out their name from under heaven like the generation of the Flood who corrupted their ways," as it is said, "And God saw the earth, and behold, it was corrupt" (Genesis 6:12). And [the ministers of the nations said], "They did the same thing; You told Moses to go down, for Your people have become corrupt" (Exodus 32:7), yet You do not do what You say. He [God] said to them, "No." And Moses said, "The Lord also listened to me at that time" (Deuteronomy 9:19), even though I said that I would return to You, from whom do I have anything to fear and who will absolve [me]? As it is said, "I will not execute the fierceness of My anger" (Hosea 11:9). And why is Ephraim called "my son, my firstborn" (Jeremiah 31:9)? Because I said to Moses, "Let Me alone," but I remembered him and remembered his ancestors and forgave [Israel] for their sake. Therefore, Habakkuk said, "I have heard Your report and am awed, O Lord" (Habakkuk 3:2).
[2]Another interpretation: "This is about a small city." This is the generation of the Flood and there were few people in it, they were the mighty men, etc. (Genesis 6:4) And a great king came to it, this is the King of the World. And he built great fortifications on it, to destroy man, etc. (Genesis 6:7) And he found in it a poor and wise man, this is Noah. And he saved him, along with every pure animal, etc. (Genesis 7:2-3) And God remembered Noah, and every living thing, etc. (Genesis 8:1)
“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees. Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44). What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”? Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you. Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26). Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God. “Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19). That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand. That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward? When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree. That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?” Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5). What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him (Referring to himself.) because he violated His Torah. Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression. That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him. When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5). What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance. Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?” “There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence. These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11). “There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19). These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him. One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure. That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18). That is why “God” is stated. (According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2).) He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”? It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there? “He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her. Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave. Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter. When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18). “Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6). “Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5). What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter. In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come. Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6). He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40). He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43). He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women. “Branches [banot] (Banot can also mean women.) ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye. How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot. (Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6).) That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8). Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15). The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose (Namely, you did not differentiate between them. You observed both of them. As a reward, Benjamin did not interpose between Ephraim and Manasseh.) between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).
“The children of the great men [benei haelohim] saw the daughters of man, that they were fair, and they took for themselves wives, from whomever they chose” (Genesis 6:2). “The children of the great men [benei haelohim] saw,” Rabbi Shimon ben Yoḥai called them [when translating this verse into Aramaic] “the children of judges.” Rabbi Shimon ben Yoḥai used to curse anyone who would call them [translating the words literally, as] “children of god.” (In Hebrew Elohim can mean either “God” or “judge” (Exodus 22:8), but in Aramaic Elohaya can only mean “God,” so translating the word in this manner would be blasphemous.) Rabbi Shimon ben Yoḥai taught: Any breach [in morals] that is not [begun] by prominent men is not a breach. (The common people follow the example of their leaders.) [The saying goes:] If the priests steal the idols, who will ever take an oath in their names, or who will ever sacrifice to them? (By stealing the idols, the priests, through their actions, prove the powerlessness of those gods, so naturally all its worshippers will no longer take it seriously.) Why are these [great men] referred to as benei haelohim? Rabbi Ḥanina and Rabbi Shimon ben Lakish, both of them say: It is because they lived long lives without pain and without suffering. (As if they were divine beings.) [And why were they granted such extraordinarily long lives?] Rabbi Ḥana said in the name of Rabbi Yosei: In order to track astronomical phenomena and [make the relevant] calculations. (The cycles of some heavenly bodies are many years long. Only if someone lives a very long life can they note this and make astronomical calculations.) The Rabbis say: So that they would receive theirs and that of the coming generations. (During their lengthy lives they had a chance to accumulate much liability for punishment, to the extent that God had to bring the Flood. The future generations would then look back on the Flood and learn not to be as sinful as their forebears.) “That they were fair [tovot]” – Rabbi Yudan said: The word is written tovot [without vavs]. (With this spelling, the word indicates “beautification.”) When they would adorn a woman for her [marriage to her] husband, the prominent man would enter and consort with her first, [before her husband]. That is what is written: “That they were fair [tovot]” – these are the unmarried girls. (Who were violated just prior to their weddings.) “They took for themselves wives from whomever they chose” (The words “from whomever they chose” should be omitted (Radal).) – these are married women. “From whomever they chose” – these are males and animals. (They sinned also through homosexuality and bestiality.) Rabbi Huna said in the name of Rabbi: The generation of the Flood was not obliterated from the world until they wrote marriage contracts for males and animals. (That is, they made such unions official and legal.) Rabbi Simlai said: Anywhere sexual immorality is found, a chaotic catastrophe comes to the world, which kills the righteous along with the wicked. (As with the Flood, which killed everyone on earth except Noah and his family.) Rabbi Azarya and Rabbi Yehuda bar Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He is slow to anger regarding everything except for sexual immorality. What is the source? “The children of the great men [benei haelohim] saw….” What is written [immediately] thereafter? “The Lord said: I will obliterate man” (Genesis 6:7). Rabbi Yehoshua ben Levi said in the name of bar Pedaya [regarding Lot and the people of Sodom]: All night long, Lot was begging [the angels] for mercy for the people of Sodom, and they were receptive to him. [But] once they [the people of Sodom] said: “Bring them out to us, that we may know them” (Genesis 19:5), meaning, by sexual relations, they [the angels] said to him: “Whom else do you have [here] [po]” (Genesis 19:12), [meaning, what else can there possibly be in your mouth [peh]] to plea in their favor?’ From here on, it is impossible for you to plea in their favor.
“The Lord said: I will obliterate man whom I have created from the face of the earth; from man to animal, to crawling creatures, to bird of the heavens, as I regret that I made them” (Genesis 6:7). “The Lord said: I will obliterate man.” “Therefore, He knows [yakir] their activities, and He turns it into night, and they are crushed” (Job 34:25) – Rabbi Ḥanina asked of Rabbi Yoḥanan, saying to him: What is it that is written: “Therefore, He knows their activities…”? He said to him: The Holy One blessed be He does not exact retribution from the wicked until He first reads out their indictment (Interpreting yakir as “He makes known,” rather than “He knows.”) on High. Only then the Holy One blessed be He exacts retribution from them, as the Holy One blessed be He transforms [their] day into night, preparing them for punishment, (Determining the severity of the sin.) and then He exacts retribution from them. So, initially, “the Lord saw that the wickedness of man was great” (Genesis 6:5), (This was His “reading out their indictment.”) then, “the Lord regretted that He had made man on the earth” (Genesis 6:6), and then, “The Lord said: I will obliterate man whom I have created.”
Rabbi Berekhya in the name of Rav Beivai: “Let the water…be gathered [yikavu]” (Genesis 1:9) – let a set measure be established for the water, just as it is stated: “A plumb line [kav] (A kav is a measure used in building.) will be extended over Jerusalem” (Zechariah 1:16). Rabbi Abba bar Kahana said in the name of Rabbi Levi: [It means,] let the water eagerly wait [yekavu] for Me, for what I am going to do with it in the future. (After confining it at first, when it is time to bring the Flood I will allow it to cover the entire earth once again.) This is analogous to a king who built a palace and settled mute residents in it. They would rise early and greet the king with gestures with fingers and with kerchiefs. The king said: If they, who are mute, rise early and greet me with gestures with fingers, if they could speak, all the more so. The king then settled speaking residents in it. They rose up and seized the palace, and said: This palace is not the king’s; it is ours. The king said: Let the palace be restored to its previous state. So, in the beginning, the praises of the Holy One blessed be He would arise only from the water, as it is written: “It is from the sound of many waters…” (Psalms 93:4). What would they say? “The Lord is mighty on High” (Psalms 93:4). The Holy One blessed be He said: If these [waters] that have no ability to talk and speak and yet they laud Me, when man will be created, all the more so. [But] the generation of Enosh rose up and rebelled against Him, the generation of the Flood rebelled against him, the generation of the Dispersion rebelled against Him. The Holy One blessed be He said: Let these [mankind] be expelled and let these [waters] come back. That is what is written: “The Lord said: I will obliterate man whom I have created.” What do they think – that I need lions, or regiments of soldiers? Did I not create the world with [mere] speech? I will eradicate them from the world with speech. Rabbi Berekhya said: Did I not create them only from soil? What washes away soil? It is water.
“The Lord said: I will obliterate man [haadam]” – Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated. Rabbi Yehuda bar Simon said in the name of Rabbi Yoḥanan: Even the dust of Adam the first man was obliterated. When Rabbi Yehuda expounded this in public in Tzippori, they did not accept it from him. Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak said: Even the sacrum, from which the Holy One blessed be He will cause man to sprout in the future, (When the dead will be resurrected.) was obliterated. Hadrian, may his bones be crushed, once asked Rabbi Yehoshua ben Ḥananya, saying to him: From where will the Holy One blessed be He cause man to sprout in the future? He said to him: From the sacrum. He said to him: From where do you know this? He said to him: Bring one to me and I will show you. He ground it in a mill, but it did not become ground up. He placed it in water but it did not dissolve. He placed in on an anvil and began striking it with a hammer; the anvil split and the hammer broke and it [the sacrum] lacked nothing.
“I will obliterate [emḥe]” – I impose My will [mamḥe] upon My creations, but My creations do not impose their will [mamḥim] upon Me. Rabbi Elazar said: This is analogous to a king who had storehouses of inferior grain. The residents of the province began slandering the king, saying that he had a bad disposition. (They said he was stingy, because he never opened the storehouses, which they assumed were full of good produce.) What did the king do? He opened for them the best of them, and they filled the entire province with rotten produce. They [the residents] began gathering it up and discarding it into the river. So too, if these, the most notable among them, did so, the iniquitous among them all the more so. (If the generation of the Flood, which was composed of the best of all the possible men that God considered creating, were so corrupted, it was all the more so the case that the generations that were not created would have been corrupted.) “One man out of one thousand [elef] I have found” (Ecclesiastes 7:28) – this is like what we learned: The primary source [alfa] for wine. (This is from Menaḥot 86b, and the verse thus means: I have found one superior man, i.e., Noah.) “I will obliterate man whom I have created” (The implication is that there were also men whom God did not create, though He had intended to.) – it was God’s original thought to create one thousand generations. How many of them were obliterated? (How many were not actually created?) Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations. What is his source? “He commanded the word for one thousand generations” (Psalms 105:8) – this is the Torah. (There were twenty-six generations from the creation of the world until the Torah was given, but it was originally intended to be given to the thousandth generation.) Rabbi Shmuel bar Naḥman said: Nine hundred and eighty. What is his source? “He commanded the word for one thousand generations, [the covenant that He sealed with Abraham]” (Psalms 105:8–9) – this is circumcision. (Which was commanded to Abraham, who was the twentieth generation from Adam.)
Rabbi Abba bar Kahana said: What was not done [even] by the generation of the Flood was done by the ten tribes. (The ten tribes were even more sinful than the generation of the Flood.) Regarding the generation of the Flood it is written: “And that every inclination of the thoughts of his heart was only evil all the day” (Genesis 6:5), while regarding the ten tribes it is written: “Woe, the devisers of iniquity and the evildoers on their beds” (Micah 2:1) – that is at night. From where is it derived during the day as well? The verse states: “They perform it at the morning light” (Micah 2:1). (The generation of the Flood sinned all day, but the ten tribes sinned both by day and by night.) [Yet] from these [the generation of the Flood], no remnant remained, whereas from those [the ten tribes] there was a remnant. However, it is due to the merit of the righteous men and women that were destined to arise from them. That is what is written: “But behold, a remnant has remained in it who are being taken out, sons and daughters” (Ezekiel 14:22). It is not written here, “they are taking out [motziim] sons and daughters,” but rather: “who are being taken out [mutza’im], (Mutza’im can also mean: those who will emerge.) sons and daughters” – due to the merit of the righteous men and women who were destined to descend from them. Rabbi Berekhya said: What was not done by the people of Sodom was done by the tribe of Judah and Benjamin. Regarding the people of Sodom it is written: “And their sin because it is very grave” (Genesis 18:20), but regarding the tribe of Judah it is written: “The iniquity of the house of Israel and Judah is very, very great” (Ezekiel 9:9). [Yet] from these [the people of Sodom], no remnant remained, whereas from those [Judah and Benjamin] there was a remnant. However, that one, “[Sodom], which was overthrown in a moment” (Lamentations 4:6) – because they did not extend their hands to do charitable deeds; “and no hands seized [ḥalu] it” (Lamentations 4:6) – Rabbi Tanḥum said: Hand did not reach out [ḥalat] to hand [to assist one another]. But these [Judah and Benjamin] did extend their hands to do charitable deeds: “The hands of merciful women cooked their children” (Lamentations 4:10). Why to that extent? “They were food [levarot] for them in the disaster of the daughter of my people” (Lamentations 4:10). (The verse is not to be understood literally, but means that these women kept food from their own children in order to provide first meals [havraa] for their mourning friends.) Rabbi Ḥanin said: What is not stated regarding the generation of the Flood is stated regarding coastal cities: “Woe to the inhabitants of the seacoast, nation [goy] of the Keretites” (Zephaniah 2:5) – a nation that was worthy of total annihilation [karet]. (Whereas the generation of the Flood had Noah, who survived.) So by what merit did they in fact endure? It is by the merit of one gentile [goy], by the merit of one God-fearing man, whom they would produce each year. Rabbi Levi interpreted it favorably: A nation that established [karat] a covenant, (The subject of that verse is the Philistines, who had made a covenant with Abraham (Genesis 21:27) and Isaac (Genesis 26:28).) just as it says: “And established [vekharot] a covenant with him” (Nehemiah 9:8).
Rabbi Yudan and Rabbi Pinḥas: (They discussed why the animals were killed in the Flood along with mankind.) Rabbi Yudan said: This is analogous to a king who entrusted his son to a teacher who caused him to stray onto an evil path. The king became angry at his son and killed him. The king said: Was it not this man who caused him to stray onto an evil path? My son is lost; should this man endure? That is why: “[And the Lord said, I will obliterate…] from man to animal, to crawling creatures, to bird of the heavens.” (So too, the animals were the instrument through which mankind was led astray, as people would gorge themselves on fattened animals and fowl. ) Rabbi Pinḥas said: This is analogous to a king who was marrying off his son and prepared a wedding chamber for him. He whitewashed it, painted it, and decorated it. The king grew angry at his son and killed him. What did he do? He entered the wedding chamber and began shattering the wood strips, breaking the walls, and ripping the curtains. The king said: Did I not prepare this only for my son? My son is lost; should this [structure] endure? That is why God destroyed “from man to animal…to bird of the heavens.” That is what is written: “I will destroy everything from upon the face of the earth – the utterance of the Lord. I will destroy man and animal, I will destroy the bird of the heavens, and the fish of the sea, and the stumbling blocks of the wicked” (Zephaniah 1:2–3) – it was they [the animals] that caused the wicked to stumble. When one would hunt a bird, he would say to it: Go get fat and come back, and it would go and get fat and come back [to be eaten]. (Their hedonism, which ultimately led to their forsaking God, was facilitated by the animals, the birds, etc.)
Rabbi Elazar said: “Surely, their substance was eradicated” (Job 22:20) – initially, the Holy One blessed be He eliminated their wealth, so they would not say: He needs our wealth. “And their wealth was consumed by fire” (Job 22:20) – [meaning] that they would see chunks of gold melting in the fire. Rabbi Akiva said: Everyone reproached them [the Israelites] over the gold and silver that they took with them from Egypt, as it is stated: “Your silver has become dross” (Isaiah 1:22); “and I lavished upon her silver and the gold they used for the Baal” (Hosea 2:10); “With their silver and gold they crafted for themselves idols, so that it will be eliminated” (Hosea 8:4). (As discussed earlier, excessive wealth and decadence lead men astray. ) Rav Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak: It is not written here, “so that they would be eliminated,” but rather, “so that it will be eliminated” (Referring to their great wealth of gold and silver.) – like a person who says: May the name of so-and-so be obliterated because he caused my son to stray onto an evil path. (May the gold and silver be eliminated because they caused sin.)
Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: (Returning to the question of why the animals were destroyed by the Flood along with mankind.) They all corrupted their actions in the generation of the Flood – the dog would consort with the wolf, and the chicken would consort with the peacock. That is what is written: “As all flesh has corrupted [its path upon the earth]” (Genesis 6:12). It is not written, “all of mankind had corrupted,” but rather, “as all flesh had corrupted.” Rabbi Luleyani bar Tavrin said in the name of Rabbi Yitzḥak: The earth itself also strayed; people would sow wheat and it would produce darnel. (Which is unfit for consumption.) This darnel that grows [today], its origins are with the generation of the Flood.
Rabbi Yoḥanan said: The sentence of the generation of the Flood lasted over the course of twelve months (Eduyot 2:10.) – they received their [full] punishment, and they will have a share in the World to Come. (Some commentators emend the text to reflect the Mishna’s unambiguous assertion (Sanhedrin 107b) that the generation of the Flood will not have a share in the World to Come.) It is as Rabbi Yoḥanan said: Each and every drop that the Holy One blessed be He rained down upon them, He would boil it in Gehenna and take it out and rain it down upon them. That is what is written: “When scorched, they disappear [nitzmatu]” (Job 6:17). Their scorching was absolute [laḥlutanit]. (In Leviticus 25:23, Onkelos translates the word litzmitut, in perpetuity, as laḥalutin.) “Even their love” (Ecclesiastes 9:6) (This verse is seen as alluding to the generation of the Flood.) – as they loved their idol worship; “even their hatred” (Ecclesiastes (9:6) – as they hated the Holy One blessed be He; “even their fury” (Ecclesiastes (9:6) – as they would infuriate the Holy One blessed be He with their idol worship; “they have already perished” (Ecclesiastes (9:6) – and they have no share in the world, (This apparently refers to the World to Come. ) referring to “anything that takes place under the sun” (Ecclesiastes 9:6). Rabbi Abba bar Kahana said: “As I regret that I made them, but Noah found favor [in God’s eyes]” (Genesis 6:7–8) – this is bewildering. (Interpreting venoaḥ as “and Noah,” rather than “but Noah.” Why is Noah included among the wicked?.) However, even Noah, who [alone] remained from them, it is not that he was worthy, but rather that he found favor [in God’s eyes].
“God said to Noah: The end of all flesh has come before Me, as the earth is filled with injustice because of them and, behold, I am destroying them with the earth” (Genesis 6:13). “God said to Noah: The end of all flesh [has come before Me, as the earth is filled with injustice…]” – “Injustice rises up into a rod of wickedness” (Ezekiel 7:11). Does injustice indeed rise up? (“Rise up” implies success and triumph. But in fact, evil never triumphs in the end.) That is a rhetorical question. God forbid; it does not rise up. But if it does rise up, it will be to act as a rod of wickedness, to bring culpability against the wicked. (Injustice does not “rise up” in the sense of success, but in the sense of serving as a tool of punishment. That is what is meant by “into a rod of wickedness.”) “Not among them (None will be spared from among them.) and not among their multitudes [mehamonam] and not among anything of theirs [mehemehem]” (Ezekiel 7:11) – not from them, nor from their wealth [mamonam], nor from their offspring [timhatehon]. “And there is no mourning [noa] among them” (Ezekiel 7:11) – no person experienced any satisfaction [naḥat] (Noa, ending in heh, is interpreted as if it were written noaḥ, ending in ḥet, meaning relief or satisfaction.) from them, and neither did the Holy One blessed be He experience any satisfaction [naḥat] from them. “And there is no noa among them” – this is as Rabbi Abba bar Kahana said: “As I regret that I made them. And Noah…” (Genesis 6:7–8) (This is interpreted to mean that God included Noah among those who deserved punishment. The Midrash is expounding noa as if it were a reference to Noah.) –even Noah, who remained from among them, (“Noa among them” means: Noah, who was the only survivor among them. ) it is not that he was worthy, but rather that he found favor [before God, as it is written:] “But Noah found favor in the eyes of the Lord” (Genesis 6:8). And because they were steeped in licentiousness, they were obliterated from the world.
“The Lord is good to all, and His mercy is upon all His works [maasav]” (Psalms 145:9) – Rabbi Levi said: “The Lord is good to all, [and His mercy is] upon” everything, because they are “His works.” (God is beneficent and good to everyone, because they are all His creations.) Rabbi Shmuel said: “The Lord is good to all, and His mercy is upon” everyone, because that is His attribute, that He is merciful. (He interprets maasav to mean: This is His attribute.) Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “The Lord is good to all” and imparts some of His mercy to His creations [maasav]. (Mercy is a divine attribute, but God imparts some of this trait to mankind, to practice among themselves.) Rabbi Tanḥuma and Rabbi Abba bar Avin in the name of Rabbi Aḥa: Tomorrow a year of drought may come and [you will see that] people have compassion for one another, and the Holy One blessed be He [in turn] becomes filled with mercy upon them [and grants rain]. In the days of Rabbi Tanḥuma, the people of Israel needed to declare a fast [due to a drought]. They came to him and said to him: ‘Rabbi, decree a fast.’ He decreed a fast one day, a second day and a third day, (As prescribed in the Mishna (Taanit 1:5).) but rain did not fall. He came in [to the synagogue] and preached to them, saying to them: My children, fill yourselves with mercy for one another, and the Holy One blessed be He will then become filled with mercy for you. While they were distributing charity to their poor, they saw someone who was giving money to his divorcée. They came to him [Rabbi Tanḥuma] and said to him: Rabbi, why are we sitting by while there is a transgression taking place here among us? (A man and his divorcée are not permitted to engage together in commercial transactions.) He said to them: What is it that you saw? They said to him: We saw so-and-so giving money to his divorcée. He sent for them and brought them into the congregation. He said to him: What is this woman to you? He said to him: She is my divorcée. He said to him: Why were you giving her money? He said to him: Rabbi, I saw that she was in distress, and I became filled with compassion for her. (So I gave her charity.) At that moment, Rabbi Tanḥuma lifted his face heavenward and said: Master of the universe, if this man, who has no obligation to support her [his divorcée], saw her in distress and became filled with compassion for her, then regarding You, of whom it is written: “Gracious and merciful” (Psalms 145:8), and us, who are the descendants of Your beloved ones, the sons of Abraham, Isaac, and Jacob – all the more so that You should become filled with compassion for us. Thereupon rain fell, and the thirst of the world was quenched. Our Rabbi (Rabbi Yehuda HaNasi, often referred to as simply “Rabbi.”) was once occupied in Torah study in front of the synagogue of the Babylonians in Tzippori. A certain calf passed by him. It was going off to be slaughtered, and began lowing, as if to say: Save me. He said to it: ‘What can I do for you? It was for this purpose that you were created.’ Rabbi suffered from toothaches for thirteen years. Rabbi Yosei bar Avin said: All those thirteen years that Rabbi suffered from toothaches, no woman in the land of Israel miscarried, and women in childbirth suffered no pain. (Rabbi Yehuda’s suffering served as an atonement for all of them.) Sometime later, a small creeping animal passed in front of his daughter, and she was going to kill it. He said to her: ‘My daughter, leave it, as it is written: “His mercy is upon all His works”’ (Psalms 145:9). (Rabbi Yehuda felt that his suffering was due to his having been callous towards that calf instead of feeling pity for it.) Our Rabbi was exceedingly humble, and he would say: Anything a person might ask me to do [to show him deference] I would do, except for what the sons of Beteira did to my ancestor, (Hillel the Elder (see Pesaḥim 66a).) when they stepped down from their prominent positions and promoted him [in their stead]. But if Rav Huna the Exilarch (The supreme leader of Babylonian Jewry.) were to come up to here, (From Babylon.) I would stand up before him. (Even though my position is more eminent than his.) Why? Because he is from [the tribe of] Judah, (And dominion over Israel rightly belongs to Judah (Genesis 49:10). The exilarch was a descendant of the House of David.) and I am from Benjamin; he is from the males of Judah, and I am from the females. (Hillel’s mother was of Davidic ancestry. ) Rabbi Ḥiyya the Great said to him: ‘Why, he is standing right outside.’ Rabbi’s face became ashen. When he [Ḥiyya] saw that his face had become ashen, he said to him: ‘It is his coffin.’ (Rav Huna had died, and his body had been sent for burial in the land of Israel.) He [Rabbi] said to him [Rabbi Ḥiyya]: ‘Someone wants you outside, go out and see who it is.’ He went outside and did not find anyone there. He realized that he had been placed under admonishment [by Rabbi], (For having discomfited him.) and admonishment lasts for no fewer than thirty days. Rabbi Yosei bar Rabbi Avin said: All those thirty days during which Rabbi Ḥiyya the Great was under admonishment from our Rabbi, he taught his nephew Rav (The founder of Talmudic scholarship in Babylon.) all the principles of the Torah, and those are the Torah principles that comprise Babylonian halakha. At the conclusion of thirty days, Elijah of blessed memory came to our Rabbi in the guise of Rabbi Ḥiyya the Great, placed his hand on his tooth and it was cured. When Rabbi Ḥiyya the Great came before Our Rabbi, he [Rabbi Ḥiyya] said to him: ‘What did you do to your tooth?’ (He noticed that Rabbi was no longer suffering from toothaches.) He said to him: ‘From the time that you placed your hand on it, it was cured.’ He said to him: ‘I do not know anything about that.’ When he [Rabbi] heard this, (He realized that Elijah had presented himself as Rabbi Ḥiyya.) he began treating him with respect, and when he would gather students, he would position him in the inner circle. Rabbi Yishmael ben Rabbi Yosei said: ‘[Will he be placed] even closer [to you] than I?’ He said to him: ‘God forbid, such a thing shall not be done in Israel.’ (An expression from II Samuel 13:12.) Our Rabbi used to relate the praises of Rabbi Ḥiyya the Great before Rabbi Yishmael ben Rabbi Yosei. He said to him: ‘He is a great man, a holy man.’ One time, he saw him in the bathhouse, and he [Rabbi Ḥiyya] did not show him deference. He [Rabbi Yishmael] said to him [Rabbi]: ‘That student of yours whom you praise, I saw him in the bathhouse and he did not show deference to me.’ He said to him [to Rabbi Ḥiyya]: ‘Why did you not show deference to him?’ Rabbi Ḥiyya said to him: ‘I was deep in thought about the aggada of Psalms [and did not notice him].’ When he [Rabbi] heard this, he appointed for him two students who would enter with him to the caldarium, so that he would not tarry there (Since he was given to becoming distracted in his studies.) and have his life compromised. Another interpretation: “The Lord is good to all…” (Psalms 145:9); “God remembered Noah….” – Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they transform [God’s] attribute of mercy into the attribute of strict justice. Everywhere that “the Lord” is stated, it refers to the attribute of mercy – “the Lord, the Lord, merciful and gracious God” (Exodus 34:6); yet it is written: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5); “the Lord regretted that He had made man” (Genesis 6:6); “the Lord said: I will obliterate…” (Genesis 6:7). (Even God’s attribute of mercy (indicated by the name “the Lord”) became hardened as a result of these evildoers.) Fortunate are the righteous, as they transform the attribute of strict justice into the attribute of mercy. Everywhere that God [Elohim] is stated, it refers to the attribute of justice. “You shall not curse judges [elohim]” (Exodus 22:27); “the please of both of them shall come to the judges [elohim]” (Exodus 22:8); yet it is written: “God [Elohim] heard their groan, and God [Elohim] remembered His covenant…” (Exodus 2:24); “God [Elohim] remembered Rachel…” (Genesis 30:22); “God [Elohim] remembered Noah.” (Even God’s attribute of strict justice (indicated by “Elohim”) is softened on behalf of the righteous.) What [favorable] memory did [God] remember to his credit? It was that he fed and sustained them [the animals] all twelve months in the ark. (That is what is meant by “God remembered Noah, and all the beasts, etc.”) “God remembered Noah” – and it is only reasonable that it was [also] due to the merit of the kosher animals that he took with him. (Noah took seven of each kosher animal, rather than two, in order to offer them as sacrifices, and it was this merit that was remembered to his credit. This is derived from “God remembered Noah…and all the animals that were with him in the ark.”) Rabbi Eliezer says: He [Noah] got his name from the offering [he made to God], as it is stated: “The Lord smelled the pleasing [niḥoaḥ] aroma” (Genesis 8:21). Rabbi Yosei bar Ḥanina said: He got his name from the resting of the ark, as it is stated: “The ark rested [vatanaḥ] in the seventh month…” (Genesis 8:4). Rabbi Yehoshua says: “[Planting and harvest, and cold and heat, and summer and winter, and day and night] shall not cease” (Genesis 8:22) – the implication is that they had ceased [during the Flood]. Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not noticeable.
(Ib. 6, 12) For all flesh has corrupted his way upon the earth. R. Jochanan said: "Infer from this that cattle, beast and men had intercourse with each other." R. Aba b. Cahana said: "All of them returned to their kind, except the bird Thushl'imi." (Ib ib. 13) The end of all the flesh is come before Me. R. Jochanan said: "Come and see how severe is the force of robbery, for although the generation of the flood had committed all kinds of crimes, nevertheless their evil decree was not sealed until they stretched out their hand to commit robbery, as it is said (Ib.) For all the earth is filled with violence through them, and I will destroy them with the earth, and it is also written (Eze. 7, 11) Violence is risen up into a rod of wickedness; nought cometh from them, nor from their turmoil, neither is there eminency then; and there shall be no lamenting for them." R. Elazar said: "Infer from the last passage, that the violence has raised itself as a cane and placed itself before the Lord, saying, 'Sovereign of the Universe, nothing shall be left of them, etc'." At the college of R. Ishmael, it was taught: "Also Noah was included in that evil decree, but he found favor in the eyes of the Lord, as it is said (Gen. 6, 7) For it repenteth Me that I have made them. But Noah found grace in the eyes of the Lord." (Ib. ib. 6) And it repenteth the Lord that he had made man on the earth. When R. Dimi came from Palestine, he said: "The Holy One, praised be He! said, 'I have done well that I prepared for them graves in the earth'." Where is the inference? It is written here, Vayinachem (and the Lord bethought himself), and it is also written (Ib. 50) Vayinochem (And he comforted them). According to others, He said, "I have not done well that I prepared for them graves in the earth, [because they might have repented]. It is written here Vayinachem, and it is written there (Ex. 32, 14) Vayinachem (And the Lord repented) of the evil which He said He would do unto His people.
R. Isaac said: No one reckons baskets of refuse, of chaff, or of straw to his steward. (Cf. Cant. R. 7:3:3; PR 10:4.) What does he reckon to his steward? Baskets of wheat, not baskets of refuse. What does he do ? He cleans (rt.: MHH) it out with water, even as the generation of the flood (according to Gen. 6:7): AND THE LORD SAID: I WILL BLOT (rt.: MHH) OUT . And not baskets of chaff. Now what does he do? He scatters it to the wind, even as the generation of the dispersion (according to Gen. 11:8): SO THE LORD DISPERSED THEM. Likewise the bundles of straw. Now what does he do? He puts them in the furnace, even as he did to the Egyptians (according to Exod. 15:7): IT CONSUMES THEM LIKE STRAW. [So what did his steward reckon? The bundles of wheat. Thus Israel is likened to wheat. He therefore counts them (in Exod. 30:12): WHEN YOU TAKE ]
Another interpretation (of Gen. 8:1): THEN GOD REMEMBERED NOAH, < ALL THE BEASTS, AND ALL THE CATTLE >. If he remembered Noah, why < also > the beasts and the cattle? May the name of the Holy One be blessed, who never deprives any creature of its reward. If even a mouse has preserved its family (As in English, the Hebrew word for “family” can also mean “species.”) and not intermingled with another species, it deserves to receive a reward. But all the people from the generation of the flood did mingle their families, as stated (in Gen. 6:12): THEN GOD SAW THE WORLD; AND BEHOLD, IT WAS CORRUPT. Thus, just as he had exacted retribution from the humans who had sinned, so he exacted retribution from the cattle, the beasts, and the fowl. And where is it shown that retribution was exacted from them? Where it is stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT < THE HUMANITY WHICH I CREATED FROM UPON THE FACE OF THE GROUND, HUMANITY TOGETHER WITH CATTLE, CREEPING THINGS, AND THE FOWL OF THE HEAVENS >…. And why all those? In order to teach you that they also had mingled their families and were having intercourse with species that were not their own, each and every species with a species that was not its own. Then the Holy One called Noah and said to him: Choose for yourself cattle, beasts, and fowl [from those] who have not mingled their families, as stated (in Gen. 7:2): FROM EVERY CLEAN BEAST, < those > just as clean as when they were created. Then, when they went out from the ark, the Holy One testified concerning them that they had not mingled their families. Thus it is stated (in Gen. 8:19): THEY WENT OUT BY THEIR FAMILIES. The Holy One, therefore, remembered them along with Noah, as stated (in Gen. 8:1): THEN GOD REMEMBERED NOAH, < ALL THE BEASTS, AND ALL THE CATTLE >.
(Gen. 6:7:) AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY < WHICH I CREATED >. "I will cut off," "I will annihilate," "I will kill," "I will destroy" is not written here, but I WILL BLOT OUT (rt.: MHH). R. Berekhyah said: The heavenly creatures are water within water, and the lower creatures are dust and ashes. Now how does water behave? It descends upon the dust and blots < it > out. The Holy One said: Inasmuch as the < creatures of > dust have rebelled against me, behold, I am bringing down water upon them and blotting them out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY < WHICH I CREATED >.
Another interpretation: Someone boards a ship and there are cattle with him. Now, if a storm arose at sea, what would they do? They would cast the cattle into the sea and save the human, since they do not take pity on cattle as they would take pity on a human. But the Holy One is not like that. Just as he takes pity upon the human, so he takes pity upon the cattle. You know yourself that this is so. When the Holy One wanted to destroy his world in the generation of the flood, when they had sinned, he considered humanity as equal to the cattle, since it is stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT [… HUMANITY TOGETHER WITH CATTLE]. When he came to be reconciled, just as he was reconciled to the children of Adam and took pity upon them; so he showed pity to the cattle, according to what we have read on the matter (in Gen. 8:1): THEN GOD REMEMBERED NOAH < … AND ALL THE CATTLE >.
(Deut. 33:1:) AND THIS IS THE BLESSING. This text is related (to Prov. 31:29): MANY DAUGHTERS HAVE DONE VALIANTLY, BUT YOU SURPASS THEM ALL. This is the blessing of Moses, (Tanh., Deut. 11:1; PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but compared to all of them none was like the blessing of Moses. Noah blessed his children, but it contained a divergence. He blessed one and cursed another. (Gen. 9:27:) MAY GOD ENLARGE (YPT) JAPHETH (YPT); but he said (vs. 25:) CURSED BE CANAAN. Isaac blessed Jacob. There was strife in it, in that he said to Esau (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT; and it is stated (in vs. 41): THEN ESAU HATED JACOB <…, AND ESAU SAID IN HIS HEART: LET THE DAYS OF MORNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Jacob blessed the tribes, but there was strife among them, in that he said to Reuben (in Gen. 49:4): UNSTABLE AS WATER; and similarly (in vs. 5): SIMEON AND LEVI . And from where did each and every one of the patriarchs learn to bless his generation? [They learned] from the Holy One. When he created Adam, he blessed him, as stated (in Gen. 1:28): THEN GOD BLESSED THEM; [and (The other part of this bracket is several lines below.) the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY WHICH I CREATED. When Noah left the ark, the Holy One saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. The world was maintained by this blessing, until Abraham came into the world. Then the Holy One added one blessing for him, as stated (in Gen. 12:2): FOR I WILL MAKE YOU INTO A GREAT NATION…. When Abraham came, the Holy One said: It is not a practice worthy of me, that I should be obliged to bless my creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who issue a blessing through him, I am placing my seal upon , as stated (in vs. 2, cont.): AND SO BECOME A BLESSING. (vs. 3:) I WILL BLESS THOSE WHO BLESS YOU…. What is the meaning of I WILL BLESS THOSE WHO BLESS YOU. The Holy One said: Take note. I am handing over the blessings to ALL WHOM YOU BLESS, and I am sealing through you. But if from then on the blessings were {spoken} [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said: If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking. A parable: To what is the matter comparable? To the head of a household that had a vineyard. (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5; also Matthew 13:24–30.) : He gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said: If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard. (Cf. Matthew 13:24–30.) And so also did Abraham say: If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Look here. It is simply that he is leaving him alone until the Holy One comes, when he will deal with what belongs to him.] Jacob came and received five blessing: two from his father, one from Abraham, one from the angel, and one from the Holy One. (Cf. Gen. R. 94:5.) : Two from his father, according to what is stated (in Gen. 27:33): THEN ISAAC TREMBLED (when he realized he had blessed Jacob instead of Esau). Why TREMBLED? R. Eleazar ben Padat said: because he saw Gehinnom open for Esau. He wanted to say: Cursed. He repented and added a blessing when he said (ibid., end): HE ALSO SHALL BE BLESSED. Here is one blessing. A second (is in Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. [The blessing of Abraham (is in Gen. 28:4): AND MAY HE GRANT YOU THE BLESSING OF ABRAHAM…; the blessing of an angel is (in Gen. 32:30 [29]): AND HE (the angel) BLESSED HIM THERE; and the blessings of the Holy One (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN…, AND BLESSED HIM.] When Jacob came to bless the tribes, he blessed them with the five blessing that he had in hand and added one blessing to them, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, WHEN HE BLESSED THEM, EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM. (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1): AND THIS IS THE BLESSING. < According to another interpretation, Moses made> an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4) since it was fitting for him to bless with seven blessings corresponding to the seven altars ; (On these altars, see Numb. 23:1, 14, 29.) but only blessed them with three, as stated (in Numb. 24:10): BUT HERE YOU HAVE EVEN BLESSED THEM THESE THREE [TIMES]. The Holy One said to him: You are wicked. Your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair. Then he will bless Israel, and it is about him that Solomon has said (in Prov. 22:9): HE THAT HAS A BENEVOLENT EYE SHALL BE BLESSED (YBRK). Do not read YBRK SHALL BE BLESSED, but SHALL BLESS. This refers to Moses our Master whose eyes were fair when he blessed Israel. He also blessed them with four blessings:
R. Simeon stated: Joseph was rewarded in kind for his behavior. Because his mouth had not indulged in sinful kissing, he was told: According to thy word shall all my people be kissed (i.e. ruled)(Gen. 41:40); because he had not lowered his neck to sin, He placed a gold chain about his neck (ibid., v. 42); because he had not used his hand to fondle sinfully, Pharaoh removed his signet ring from his hand and put it upon Joseph’s hand (ibid.); because his body had not clung to another in sin, he arrayed him in garments of fine linen (ibid.); because his feet had not led him to her, He caused him to ride in the second chariot (ibid., v. 43); because he did not entertain wicked thoughts, he was called understanding and wise (ibid., v. 39); and because his heart had not reflected upon committing evil, they called before him: “Abrech” (The Targum translates Abrech as “father of the king.”) and Zaphenath-paneah (Rashi translates Zaphenath-paneah as “explainer of things.”) (ibid., vv. 43, 45). Upon the Sodomites, however, He rained fire and brimstone, as it is said: The Lord caused to rain upon Sodom and Gomorrah brimstone (ibid. 19:24), and it likewise says: I will blot out man whom I have created from the face of the earth; both man and beast and creeping things, and fowls of the air; for it repenteth Me that I have made them (Gen. 6:7).
(Lev. 22:27:) “When a bull or a sheep or a goat […].” This text is related (to Micah 6:3), “My people, what have I done to you and how have I wearied you; testify against Me.” (PRK 9:5; Lev. R. 27:6; Numb. R. 10:1.) R. Aha said, “Testify against Me (i.e., prove me wrong by keeping the commandments), and receive a reward. And do not testify (against your neighbor falsely), and receive a settlement of accounts.” R. Samuel bar Nahman said, “On three occasions the Holy One, blessed be He, came to dispute with Israel, when the nations of the world rejoiced: At that time, when He said to them (in Is. 1:18), ‘Please come and let us dispute together,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that they were rejoicing, He reversed [the punishment] for the better. He said (ibid.), ‘though your sins be as scarlet, they shall become as white as snow […].’ When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children (and not to dispute with them seriously).’ In the second [occasion], when He said to them (in Micah 6:2), ‘[Hear, O mountains, the claim of the Lord …] for the Lord has a claim with His people, and He will dispute with Israel,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Micah 6:5), ‘My people, please remember what King Balak of Moab plotted and what Balaam answered him….’ (Cf. PR 48:1.) When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children.’ The third [occasion] when He said (in Hos. 12:3), ‘The Lord has a claim with Judah,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Hos. 12:4) ‘In the womb he grabbed his brother by the heel […].’” [The situation] is similar to a woman who complained to the judge about her son and brought him for trial. Everyone came to see. They said, one to another, “See that this woman has brought her son to be killed in the case.” When the woman saw this and heard what they said, she reversed [her mind] to speak with different words. When she came before the judge, he said to her, “What has your son done to you?” She said to him, “When he was in my womb, he kicked me.” He said to her, “Has he done anything else to you?” She said, “No.” He said to her, “There is no legal offense at all.” Everyone was astonished and said, “Is this an answer; is this a rebuke? She only came to amuse herself with her son.” So they left with embarrassment on their faces. So too did the Holy One, blessed be He, go back and reverse His rebuke to love, and the nations of the world left confounded. (Micah 6:3:) “And how have I wearied you?” R. Berekhyah said, “[The situation] is similar to a king who sent his proclamation (Gk.: prostagma.) to a province. What did the people of the province do? When they received it, they uncovered their heads, and read it in fear, in awe and in trembling. So did the Holy One, blessed be He, say to Israel, ‘The reading of the Shema is My proclamation. I did not burden you and I did not tell you that you were to read it either standing upon your feet or with your heads uncovered, but (according to Deut. 6:7) “when you are sitting in your house, when you are walking on the road, when you are lying down, and when you are getting up.”’” Another interpretation (of Micah 6:3), “and how have I wearied you”: R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] beasts to you (for food). (See also PR 16:1; Numb. R. 20:5; 21:16.) Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you, nor did I tell you to go up into the mountains or tire yourselves out in the fields in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough. This is what is stated (in Lev. 22:27), “A bull or a sheep or a goat.”’”
(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses, (PRK 31:11.) in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard, (See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5.) [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He. (Cf. Gen. R. 94:5.) From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].” (The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe.) When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel, (Cf. PRK 31(suppl. 1):4.) since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built]; (On these altars, see Numb. 23:1, 14, 29.) but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them. (PRK 31(suppl. 1):12.) For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”
“I am the Lord your God” – when a king of flesh and blood builds a palace, can he, perhaps, move it from its place? But I am not so, as it is stated: “I made and I will carry, I will bear and I will rescue” (Isaiah 46:4). “I made,” as it is stated: “The Lord God made for Adam and for his wife” (Genesis 3:21). “And I will carry,” as it is stated: “The Lord God took the man” (Genesis 2:15). Another matter: “I made” (Isaiah 46:4) – “as I regret that I made them” (Genesis 6:7). “I will carry” (Isaiah 46:4) Noah, as it is stated: “The Lord shut him in” (Genesis 7:16). “I will bear” (Isaiah 46:4), as it is stated: “The Lord descended to see the city and the tower” (Genesis 11:5). (God bore their sin, meaning that He did not destroy them as He had done to the generation of the Flood (Rabbi David Luria). ) “And I will rescue” (Isaiah 46:4) Abraham, as it is stated: The Lord “said to him: I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). Another matter: “I made” (Isaiah 46:4) Israel, as it is stated: “He made you and established you” (Deuteronomy 32:6). “I will carry” (Isaiah 46:4), as it is stated: “I carried you on the wings of eagles” (Exodus 19:4). “I will bear” (Isaiah 46:4) in the incident of the [Golden] Calf. “And I will rescue” (Isaiah 46:4), as it is stated: “The Lord said: I have forgiven in accordance with your word” (Numbers 14:20).
(Devarim 32:36) "For the L-rd will judge His people, and over His servants yithnecham": When the L-rd judges (i.e., punishes) the nations, it is "joy" to Him, viz. (Proverbs 11:10) "and in the destruction of the wicked is rejoicing." And when the L-rd judges the righteous, there is "bethinking" before Him, as it is written "and over His servants, yithnecham," "nechamah" connoting "bethinking," viz. (Genesis 6:7) "for I (the L-rd) have bethought Myself (nichamti) for having made them," and (I Samuel 15:11) "I have bethought myself (nichamti) for having made Saul king."
At first glance we are perplexed why G–d should be mentioning or even alluding to periods of distress at the very time when the Torah reports creation, i.e. something positive. Do we not have a principle that at a time of joy one only concentrates on joyful matters?! (based on Rashi Genesis 6,7 and more ancient sources).
On Genesis 6,7 and 8, “כי נחמתי כי עשיתם. ונח מצא חן בעיני השם," Rav Kahana comments in Bereshit Rabbah 29,1 that the end of verse 6 shows that even Noach had not really been found to be worthy. He was "lucky" to have found favor in the eyes of G–d. Whereas Noach מצא, "found," G–d did not "find " The meaning is that Noach "found" that G–d awakened him, G–d however, did not "find," i.e. did not see in Noach, something He felt he had to "respond" to. The reverse was true of Abraham, as demonstrated by the verse we have quoted. This is also the meaning of ומצאת את לבבו נאמן לפניך, "You have found his (Abraham's) heart loyal before You." (Nechemia 9,8)
– whereas Noach even at the height of his spiritual accomplishment, after he had been called צדיק, and after G–d had made a covenant with him and promised never again to bring a deluge, is still called איש האדמה, a man of the soil. All of this means that even Noach was included in G–d's comment in Genesis 6,7 כי נחמתי כי עשיתם, and that, if he was saved, this was due to the אדמה, which was destined to exist indefinitely and which could not be left to be completely desolate -or its existence would become meaningless. The meaning of איש האדמה, when viewed from this perspective is: "he remained as an איש, for the sake of the earth, אדמה." This consideration explains why at the very moment Noach is described as צדיק he is also called איש האדמה.
נעשה אדם, “let Us make a human being;” it is remarkable that the Torah did not write: נברא אדם, “let us create a human being;” the reason is that the first step, i.e. בריאה, is something that only the Creator Himself is able to perform, He cannot share this step of the process with any of His creatures. Compare Genesis 1,27: ויברא האלוקים את האדם, “the Lord created Adam, (no plural mode here); or compare Genesis 6,7: האדם אשר בראתי, “the human being whom I created.” When it comes to secondary or tertiary stages, G-d may coopt other forces in His endeavor. [Compare Kimchi on Isaiah 6,8 on the word לנו; Ed.] An alternate exegesis: we find a similar formula: “let us interpret,” in Daniel, 2,36 where Daniel offers to reveal the meaning of the king’s dream, but only he himself in a private audience with King Nebuchadnezzar will actually reveal it [out of deference to the King, since it contained unpleasant news. Ed.]
והיו ימיו מאה ועשרים שנה, “and his (average) life span shall be one hundred and twenty years.” On this Rashi comments that the Torah is not restricted to report events in their chronological order. When we learned in Pessachim 6, that when the subject is a single one, the rule of the Torah not being bound to report them in chronological order does not apply, so that here we would be faced with a contradiction, this is not so. We are dealing here with two separate subjects. Consider that from the birth of Yephet until the onset of the deluge only 100 years had elapsed, seeing the Torah testified that Noach, who was 600 years old at the outbreak of the deluge, had only married and become a father at the age of five hundred. The Torah was concerned with the moral image of Noach, and so that the world would not be able to say that Noach had sired a child knowing that it would perish after he knew already that G-d would destroy the human race, (Genesis 6,7) the Torah reported Noach’s having sired Shem already before it referred to G-d’s resolve to destroy the human race. G-d’s decision to destroy mankind (bar Noach and his family) had not been revealed to anyone including Noach until 6,13. Rashi offers a similar commentary on Genesis 11,32, where the death of Avraham’s father is reported at an age of 205 years, before it reported Avram’s moving to the land of Canaan, although Terach lived on after Avram’s leaving him for another 40 years. Had his death been reported in chronological order, some people would have faulted Avram for abandoning an aged father in Charan. As it is reported, the subject of Terach had already been concluded.
והאיש משה ענו, “and the man Moses was humble, etc.” The word ענו is written defectively, i.e. the letter י being missing. This seems extraordinary seeing Moses is described as possessing the virtue of humility in its full dimension. The reason that the letter י is missing here is because on a different occasion Moses left out the letter י when it would have given honor to Hashem. In Numbers 20,10, at the rock which Moses was supposed to have spoken to but struck instead, he said to the Jewish people: המן הסלע הזה נוציא לכם מים, “are we supposed to extract water for you from this rock?” He should have said: המן הסלע הזה יוציא לכם מים, “is HE supposed to extract water for you from this rock?” Seeing Moses had been remiss on that occasion, the Torah omitted the letter י when describing him as the most humble man on earth on this occasion. This is a fine interpretation. We read the word as if it had been spelled with the letter י in its appropriate position. Why did the Torah add the adverb מאד, “very” to the description of Moses’ humility? We have been taught concerning all other virtues, attributes, that we must not practice them excessively but must strive to tread the path called דרך הממוצע, striving not to veer to the right or to the left. The attribute of humility, modesty, by contrast is one which one should practice in the extreme. The Torah alludes to this by complimenting Moses on doing just that (Compare Maimonides Hilchot Deiot 2,3). This consideration prompted the sages in Avot 4,4 to say מאד מאד הוה שפל רוח, “be exceedingly humble in spirit.” The additional words “of any man on earth,” have been added to remind us that only amongst human beings did Moses qualify for this title. Had the Torah written על פני הארץ, instead of על פני האדמה it would have included the creatures in the celestial regions as the word ארץ is often used as a term describing the universe. It is comparable to Genesis 6,6 where the Torah writes וינחם ה' כי עשה את האדם בארץ, “G’d had second thoughts about having made man on ‘earth.’” There was no real need for the word בארץ, but it was introduced as an overall term for the world. When G’d speaks about precisely what He is going to do, the Torah uses the word אדמה in Genesis 6,7 אמחה את האדם אשר בראתי מעל פני האדמה, “I will wipe out man whom I have created from the face of the earth.” I have elaborated on that difference in connection with that verse. האדם, “Man” as a concept will not be wiped out from the universe, only “man” whom G’d placed on terrestrial earth will be wiped out at that time. When David (Psalms 145,12) speaks of להודיע לבני האדם גבורותיו וכבוד הדר מלכותו, “to make His mighty acts known amongst man and the majestic glory of His kingship,” these words which are the only time in the hymn that the author does not use direct speech, i.e. address G’d, we need to understand why the sequence commences with individual acts instead of with G’d’s overall majesty. David means that in order to comprehend the overall majesty of G’d one must first learn to appreciate individual mighty acts He has performed. Before addressing G’d directly one needs to acquire knowledge of Him indirectly.
בשגם הוא בשר, these words contain an allusion to Moses as well as to the total number of his years (when you re-arrange the sequence of the letters). We read in in Bereshit Rabbah 28,9 that Noach did not really deserve to be spared from the deluge as the Torah says (6,7) [concerning the whole of mankind] כי נחמתים כי עשיתים, “for I have reconsidered having made them.” The only reason that he and his family were spared was that Moses would become his descendant in the future and G’d did not want to forego a human being of the caliber of Moses. The numerical value of the letters in the word בשגם=345 as does the numerical value of the name משה.
יככה ה' בשפחת, “the Lord will strike you with fever, etc.” Notice that in both these verses the instigator of the affliction is the attribute of Mercy, Hashem, not the attribute of Justice, i.e. אלוקים. However, there is no question that in this instance the term Hashem is used to describe the attribute of Justice as it has been used in Genesis 6,7 when the Torah wrote (using the attribute Hashem) “I will wipe out man whom I have created.” We also find the term Hashem used to describe the attribute of Justice in Exodus 17,14 when G’d describes His intention to wipe out Amalek. By the same token, there are instances when the term אלוקים refers to the attribute of Mercy, and not as usual, to the attribute of Justice. One such instance is Genesis 8,1 ויזכר אלוקים את נח, “G’d remembered Noach.” Another such example is found in Genesis 20,17 when the Torah describes G’d as curing Avimelech and his household, employing His attribute of אלוקים. All that these examples teach, -as we have pointed out repeatedly,- is that neither attribute ever operates in an undiluted form. Each of these respective attributes of G’d contains at least minor elements of the opposite attribute at the time when G’d employs the respective attribute which is mentioned. This principle is alluded to in our verse by the otherwise redundant addition of the latter ה at the end of the word יככה. This letter reminds us of the disciplinary function even within the attribute of Mercy, i.e. Hashem. We encounter this extraneous letter ה also in Leviticus 26,18 (during the list of the afflictions) when the Torah warns of further disciplinary afflictions using the word ליסרה instead of simply ליסר. in our chapter the extra letter ה appears with all the seven categories of afflictions.
'וירח ה, the Torah uses a figure of speech to facilitate our understanding of G’d’s reaction, seeing that G’d has no nose and therefore cannot smell in the accepted sense of the word. When in Psalms 50,13 the psalmist speaks of G’d asking if He would “eat the flesh of bulls, or drink the blood of he goats,” this is also a figure of speech, of course. David most certainly did not suggest that such a thing were possible in the literal meaning of the words. The meaning of such phrases is that the offerings were pleasing to G’d as if, if we had been speaking of human beings, they smelled good and tasted good. The proof that G’d had accepted the offering and was well disposed toward all His creatures was the fire which descended from heaven and consumed the offerings. This is what David referred to in Psalms 104,31 when he described G’d as ישמח ה' במעשיו, “that the Lord took pleasure in His creatures,” as opposed to Genesis 6,7 when we were told ויתעצב ה' אל לבו, “that the Lord was saddened in His heart.”
“Men together with beasts” [6:7]. God said: if man would be erased from the earth, then the animals must also be erased from the world because the animals were created for the sake of humanity. (Rashi, Genesis, 6:7.)
[51] Having made this point sufficiently clear let us consider the next words, which are as follows, “I will blot out man whom I made from the face of the earth, from man to beast, from creeping things to fowls of heaven, because I was wroth in that I made him” (Gen. 6:7).
[20] Enough on this point. Let us extend our discussion to embrace the words that follow. “The Lord God,” says Moses, “seeing that the wickedness of men were multiplied upon the earth and that every man intended evil in his heart diligently all his days, God had it in His mind that He had made man upon the earth, and He bethought Him. And God said, I will blot out man, whom I made, from the face of the earth” (Gen. 6:5–7).
Why God, after having threatened to destroy mankind, says that he will also destroy all the beasts likewise; using the expression, "from man to beast, and from creeping things to flying creatures;" for how could irrational animals have committed sin? (Genesis 6:7).
Why God, after having threatened to destroy mankind, says that he will also destroy all the beasts likewise; using the expression, "from man to beast, and from creeping things to flying creatures;" for how could irrational animals have committed sin? (Genesis 6:7). This is the literal statement of the holy scripture, and it informs us that animals were not necessarily and in their primary cause created for their own sake, but for the sake of mankind and to act as the servants of men; and when the men were destroyed, it followed necessarily and naturally that they also should be destroyed with them, as soon as the men, for whose sake they had been made, had ceased to exist. But as to the hidden meaning conveyed by the statement, since man is a symbol for the intellect which exists in us, and animals for the outward sense, when the chief creature has first been depraved and corrupted by wickedness, all the outward sense also perishes with him, because he had no relics whatever of virtue, which is the cause of salvation.
Why God says, I am indignant that I made them? (Genesis 6:7).
Why God says, I am indignant that I made them? (Genesis 6:7). In the first place, Moses is here again relating what took place, as if he were speaking of some illustrious action of man, but, properly speaking, God does not feel anger, but is exempt from, and superior to, all such perturbations of spirit. Therefore Moses wishes here to point out, by an extravagant form of expression, that the iniquities of man had grown to such a height, that they stirred up and provoked to anger even that very Being who by his nature was incapable of anger. In the second place he warns us, by a figure, that foolish actions are liable to punishment, but that those which proceed from wise and deliberate counsel are praiseworthy.
Adonoy said, I will obliterate mankind which I have created from the face of the earth, from man to beast, to the creeping things and to the birds of heaven, for I regret [with My word] that I made them.
And the Lord said, I will abolish by My Word man, whom I have created upon the face of the earth, from man to cattle, to the reptile, and to the fowl of the heavens; because I have repented in My Word that I have made them.
| וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יְהֹוָֽה׃ | 8 J | But Noah found favor with יהוה. |
"And Noach found favour in the Lord’s eyes.” If a person finds favour in the eyes of the Lord, then he becomes a נח, i.e. the word being derived from מנוחה, rest, G’d being at rest concerning such a person. When we speak of G’d being מגן אברהם, “the shield of Avraham,” this reflects a reaction by G’d to Avraham who personifies the virtue of חסד, loving kindness, so that G’d protects, מגן, such a person. Similarly if we speak of מגן דוד, “shield of David;” seeing that David personifies the attribute of מלכות, “Royalty” in Jewish history, G’d will act as the shield of David or his descendants, as the title “king” cannot be applied to a person who does not have a people to rule over. G’d must therefore be a shield for the King’s people, if He approves of the King. This idea is reflected in the Midrash on Genesis 2,2 ויכל אלוקים ביום השביעי, “on the seventh day G’d concluded His work.“ He did so because the Sabbath symbolizes Royalty as is evident from the writings of the Ari’zal. [According to Pirke de Rabbi Eliezer, chapter 18, the fact that G’d is not described as either “creating” the seventh day, or “performing any work” on the seventh day, and we do not find the phrase: ויהי ערב ויהי בוקר יום שביעי, “it was evening, it was morning, the seventh day,” in connection with this day, this is significant. G’d used the seventh day to survey earth and especially the crown of creation, man, whom He had made on the sixth day. He entertained great hopes for man, and indirectly for Himself, when man would choose to serve Him. He used the Sabbath as a King reviews his army, man being equivalent to G’d’s “army” on earth, He being the Commander-in-Chief. Ed.]
Genesis 6,9. “these are the generations of Noach;" there are two types of righteous people, both of whom serve the Lord. The first category does so with enthusiasm and profound devotion, but does so as an individual only, not endeavouring to draw other people, admitted sinners, nearer to their Creator. There is a second category of tzaddik, righteous person, who not only serves the Lord himself, but who also is instrumental in leading sinners back to their Creator. Avraham was a prime example of the latter type of tzaddik. He was busy converting pagans to monotheism. According to Ari’zal, Noach was even punished for not rebuking the pagans in his time; his punishment consisted of his soul being reincarnated in the body of Moses in order to accomplish then what it had failed to accomplish on its first round inside a human body. Moses made up for the sin of omission of Noach by constantly rebuking the Israelites for their shortcomings. When our sages in Kidddushin 40 discussed the difference between a צדיק, “a righteous individual,” and a צדיק טוב, “a good righteous individual,” they said that the former is righteous vis a vis G’d, whereas the latter is “righteous both vis a vis G’d, and vis a vis his fellow man.” Being “good” to one’s peers involves more than being helpful and charitable; it includes admonishing one’s neighbour when one observes him violating G’d’s commandments. According to Sanhedrin 99, teaching one’s neighbour’s son Torah is one of the most important ways in which to demonstrate one’s concern for him, so much so that a student who has been taught Torah by someone other than his biological father is deemed as having been sired by that teacher. In introducing Avraham to us, the Torah underlines (Genesis 12:5) that when heading for the land of Israel from Charan, Avraham and Sarah took with them את הנפש אשר עשו בחרן, “the souls they had acquired while in Charan”. (the converts to monotheism) When the Torah refers to Avraham, it never wrote the line: אלה תולדות אברהם, as opposed to Genesis 6,9-10 where amongst the תולדות of Noach we are told about his three sons; there is no mention or allusion to any converts that Noach had attracted to monotheism other than his own flesh and blood. The word אלה, “these,” is almost always used as a limitation, i.e. “these and none other.” In Noach’s case, he had failed to “acquire souls.” When we reflect on this we will understand why the Torah wrote ונח מצא חן בעיני ה', instead of ונח היה לו חן בעיני ה'. The latter formulation would mean that when Noach faced G’d he brought with him much to commend him, i.e. his converts, whereas the formulation the Torah uses implies that G’d had to go looking for Noach; indeed he was a valuable find, a צדיק תמים, a perfectly righteous man, but not one that could not be overlooked such as Avraham’s “Chassidim.” When the Torah testifies that את האלוקים התהלך נח, “Noach walked with G’d,” this sounds as proof of Noach’s aloofness vis a vis his fellow man [at least during the 120 years prior to the deluge when he was busy building his ark. Ed.] He was in step with G’d, but out of step with his peers. This is why the Torah repeats once more (verse 10) that he sired three sons, although the Torah had informed us of this already at the end of the last chapter (Genesis 5:32). Noach, though aware of the many sexual perversions practiced by the people around him, and being steadfast in not copying their behaviour, is attested to by the Torah describing him as תמים היה בדורותיו, “he was perfect in his time.” Nonetheless, his loyalty to the Creator certainly did not endear him to his peers, hence “he walked with G’d”, as there was no one else “with whom to walk.” Sadly, only G’d appreciated his self-restraint, his righteousness.
From the BeSh"T. "There are three graces: the grace of a place on (in the eyes of) its inhabitants"... (Sotah 47a). This is explained in Chullin 91b, that [when Jacob slept] God "folded up all of the Land of Israel under him"; "the land which you lie upon, I will give it to you" (Genesis 28:13). Meaning, that you will not need to travel from place to place in order to clarify the land's sparks of holiness, for you will be able to clarify them in your place. "And Noah found grace..." (Genesis 6:8)
This corresponds to (Genesis 6:8), “grace in God’s eyes.” “God’s eyes” is the Supernal Colors, the concept of silver and gold. The primary grace and splendor is there.
(4) And this is the explanation of the verse "And Hashem saw that the evil of the humans on earth was great" (Genesis 6:5), that is to say, at all times that one is on earth and one's evil is great, ["and all the humans' impulse of thought in their heart"] through that, also the one who wants to serve the Holy Blessed Name and does not do evil, even though one's thought reins that person in "only evil all day", "and Hashem נחם nacham [had pity/regretted/consoled]" meaning, there was a consolation for the Blessed One in that a human could exert effort in front of the Blessed One, "that he made the humans", meaning, like the saying of our sages of blessed memory: "were it not for three verses etc" (Sukkah 52b and Berakhot 31a) and one of them is "that I made evil" (Micah 4:6) their hearts - that I gave them the impulse to evil. "And God was sad עצב in his heart" - meaning, that the Holy Blessed name was sad due to the heart of the human, that God had given the human a heart of stone like that. "And Noach found favor" (Genesis 6:8) - meaning, that Noach נח was a tzadik and switched himself from the nature that makes humans likely to separate themselves from clinging to the Exalted Creator and strengthen oneself to cling to the Creator, and so [Noach] found favor, Noach נח with switching the letters becomes חן Chen, favor/grace, which is him becoming a favor/grace in the Blessed Name's eyes.
GRACE. Chen (grace) means mercy. From it we get the word techinnah (supplication). (The supplicant seeks mercy. Also, the word techinnah is used in the sense of mercy in Ezra 9:8. Grace usually implies beauty, hence I.E.’s comment.) Chen follows the paradigm of ketz (end); both have roots whose second and third letters are the same. (Ketz (end) comes from a three letter double root (kefulim), kaf, tzadi, tzadi. Chen (grace) similarly comes from a double root, chet, nun, nun. Both ketz and chen drop the final letter of the root.) The meaning of found grace (mercy or pity) in the eyes of the Lord is like No eye pitied thee (Ezek. 16:5). (Finding grace in God’s eyes means that God took pity on a person (Filwarg). I.E. shows that the Bible connects mercy with the eye. The eye is said to take or not to take pity.)
But Noach found favor. If Noach had remained among his contemporaries he too would have been corrupted. Thus Hashem destroyed the entire generation only to save him. If, on the other hand, there had been no righteous person the world would have been spared, for Hashem only performs cruel acts if they will produce a positive result.
ונח מצא חן בעיני ה', “and Noach had found favor in the eyes of the Lord.” This means simply that the wicked deserved to be wiped out whereas righteous Noach deserved to be saved as he had found favour in the eyes of G-d All the Torah does here was to explain the principle of reward and punishment. This is also what Solomon had in mind when he said in Proverbs 22,1 נבחר שם מעושר רב מכסף ומזהב חן טוב, “A good name is to be chosen rather than riches, grace is better than silver or gold.”
'ונח מצא חן בעיני ה, he found favour due to good deeds performed by him. The Torah uses the same expression in Exodus 33,17 when G’d tells Moses that he had found favour in His eyes. His deeds had been pleasing to G’d. In Bereshit Rabbah 28,9, Rabbi Acha son of Kahana expresses surprise at the words ונח מצא חן בעיני ה', saying that the wording implies that Noach, in his own right, could not have claimed the right of survival, except for the circumstance that he “found favour in the eyes of the Lord, i.e. G’d had to search for a reason to let him survive. [He bases himself on the whole verse being superfluous, as Noach’s merits are discussed in the following verses. Rabbi Einhorn’s comment on that Midrash. Ed.]
BUT NOAH FOUND GRACE IN THE EYES OF THE ETERNAL. The meaning thereof is that all his deeds were pleasing and sweet before Him. Similarly: For thou hast found grace in My sight, and I know thee by name. (Exodus 33:17.) This is like the verses: And He gave him favor in the sight of the keeper of the prison; (Genesis 39:21.) And Esther obtained favor in the sight of all of them that looked upon her. (Esther 2:15.) Scripture mentions this in contrast to what it said concerning his [Noah’s] generation, namely, that all their deeds brought grief before Him, blessed be He. But of Noah it says that he found grace in His eyes, and afterwards it tells (In the following Seder Noach.) why he was pleasing before G-d: because he was a perfectly righteous man. Noach
ונח מצא חן בעיני ד׳, nicht: Noach fand Gnade, in dem Sinn, daß er verschont blieb. מצא חן בעיני־ heißt nie: Gnade bei jemandem finden, daß dieser ihn mit Strafe etc. verschone. Vielmehr steht es überall, wo von jemandem für jemanden eine Gewährung, eine Willfahrung, eine Begünstigung zu erwarten steht. So wenn Abraham wünscht, daß die Engel bei ihm einkehren sollen, wenn die Ägypter das Volk beschenken sollen usw. Es ist zwischen Gott und dem Menschen eigentlich das Allerhöchste, das der Mensch Gott gegenüber erreichen kann. So bei Mosche למען אמצא חן בעיניך, damit ich wisse, was ich zu tun habe, um auch ferner deines Wohlwollens würdig zu sein. — Wurzel von חנן :חן, verwandt mit ענן, rad. von ענן, Wolke, die die Bedingung der Fruchtbarkeit und des Gedeihens für die Erde in sich trägt. Die Wolke ist für den Ort, über dem sie schwebt, dasjenige, von dem dieser alles zu erwarten hat. Verwandt ferner mit הנן, wovon חֵן, die Partikel des Darreichens. חנן heißt: zu jemandem geistig in daßelbe Verhältnis treten, in welchem die Wolke zur Erde steht. חֵן ist noch nicht das gewährte Wohlwollen, sondern die Würdigkeit dazu. Nun heißt es nicht לפני, sondern בעיני־, nach der Beurteilung, der Einsicht. Wenn jemand so ist, daß Gott ihm חונן sein könne, so hat er מצא — .חן בעיניו ist in den meisten Fällen nicht ein zufälliges Finden, sondern das Erreichen eines erstrebten Zieles. Daher מצא vom Erreichen derjenigen geistigen Güter, חכמה ,דעת. usw., die nie zufällig, die nur nach ernstem Streben zu erlangen sind. So auch von den Schickungen Gottes, die den Menschen treffen, weil sie ihn aufsuchen, את כל התלאה אשר מצאתם בדרך (Schmot 18, 8). So das: ,הצאן ובקר ישחט להם ומצא להם (Bamidbar 11, 22), "und wird es ihnen das (von ihnen gewollte) Ziel erreichen? So auch מצא חן בעיני ד׳ nicht zufällig. Es kommt nur bei denen vor, die Gott mit ganz besonderen Kräften und Mitteln für ganz besondere Zwecke ausrüstet, so Mosche, so Israel (מצא חן במדבר) so auch hier von Noach: Während alles entartet war, so daß es vernichtet werden musste, "ward Noach in der Beurteilung Gottes würdig befunden, auf ihn das ganze Rettungswerk der Zukunft zu übertragen." In ihm konzentrierte sich alles, was Gottes "Herz" für die Menschheit gewollt. Er hatte alle Keime in die Zukunft hinüber zu retten. —
Es ist ein durchschauernder Gedanke, daß als Produkt von 1600 Jahren Menschengeschichte nur ein Mann mit seiner Familie dasteht, und auf diesem einen Manne Gott sein Menschheitwerk fortführt. Nicht umsonst wird noch später auf diese Phase in der Gotteswaltung zurückgeblickt. Wenn David Gott in allem Furchtbaren und Erhabenen, in allem Schönen und Großen, in allem Erschütternden und Herrlichen besungen hat, schließt er mit dem Gedanken: so mannigfaltig der Wechsel in der Natur und Menschenwelt erscheint, so unerschüttert bleibt doch allem diesem Wechsel gegenüber in seinem Walten und seinen Plänen Gott. Er "saß" der Sündflut gegenüber und selbst als die ganze Menschheit zu Grunde ging, blieb Er מלך, und sein מלכות, sein Menschheiterziehungsplan, blieb unerschüttert. Und also unerschütterlich wie Gott allem Wechsel gegenüber steht, so fest und unerschütterlich will Gott alle werden lassen, die sich ihm als sein Volk hingebend anschließen, und diese Festigkeit führt nicht zum Kampfe, stört nicht den Frieden, sie ist die einzige Bedingung des Friedens: ד׳ למבול ישב וישב ד׳ מלך לעולם, ד׳ עוז לעמו יתן ד׳ יברך את עמו בשלום.
But Noach found favor (chen). Chen implies groundless favor. Because Noach did not actively spread knowledge of Hashem he was not worthy that others should be saved on his account. Thus it was an act of groundless favor to him that his sons and daughters-in-law were spared.
But from the entire human race, only Noah found favor in the eyes of the Lord. After being disappointed by the rest of Adam’s descendants, God chose Noah as the father of the new humanity, due to his special qualities.
ונח מצא חן, “but Noach had found favour, etc.” Bereshit Rabbah 28,9 points out that even Noach, strictly speaking, had not deserved that G’d perform miracles for him to save him, but as he was fortunate in finding favour in G’d’s eyes, [either because he had fathered Shem, and eventually an Avraham was born to that family, or that in accordance with the dictum that the attribute of justice is always tempered with the application of the attribute of mercy, he was the one to whom the attribute of mercy could be applied. The entire statement has as its basis the letter ו in the word ונח, which suggests that actually he too was included in the previous statement נחמתי כי עשיתם, “I am sorry that I have made them” Ed.]
In order for a work of art to be truly successful, the input must be precise; there can be neither shortfall nor surplus. Just as the absence of a vital ingredient constitutes a blemish, so any excess is considered a blemish also. Our sages, when classifying what constitutes a blemish in an animal to be offered as a sacrifice on G-d’s altar, say "anything that is excess (such as an extra toe) is just as disqualifying as anything that is missing (Chullin 58). Naturalists have been extremely careful when defining phenomena in nature. Small tolerances and variants not allowed for in these definitions would cause us to make errors, and mistake one species for another. When defining "life," for instance, the definition is "something that feels, and consumes food and drink. If, for instance, the dimension of "feeling" were to be omitted, we would not be dealing with a form of life, but rather with some form of plant, vegetation. If the dimension of "consuming food" would be missing, we would deal with inert objects such as stones or metal. In order to define"man" correctly, we must remember that the Torah refers to man in different ways. He is called either "Adam,” "man," or "woman." Alternately, we find him referred to as "Adam-woman- serpent." It appears therefore, that unless "man" comprises all these elements, he just would not be "man." It is for us to determine the relationships that exist between the various elements mentioned. As has been demonstrated in chapters eight and nine, the terms "woman," "Eve," are well understood in their respective implications. They refer to the physical aspect of "man," the part which requires nourishment, the part that emotes. All these elements are ever present in man, are always part of our evaluation of him. Also, the term "man" is readily comprehensible inasmuch as it describes a creature equipped with the power of speech, as distinct from all other creatures. Man possesses other distinctly human qualities such as the desire for comfort, wealth, wisdom, honor etc. None of these exist among the beasts. However, the most sublime part of man, the part called "Adam," refers to his intellectual faculties which place him high above being only a "talking animal." This latter quality is one that is not readily seen or heard when we encounter a human being. Some people even deny the existence of such qualities in humans because these qualities are hidden within him. Even wise men seem at at times intent to conceal this aspect of man, such as when they describe man as "a talking living creature." Those philosophers admit only that man possesses practical intelligence, denying that he possesses speculative reason. Aristotle stands out by recognizing that man does possess both of these intellectual powers. Since speculative reason concerns itself mostly with what might be practical and expedient in order for man to achieve comfort, wealth etc., we find the tendency of man to put his highest faculty in the service of his lowest faculty, i.e. his body's requirements. It is this fact which is lamented by Solomon in Kohelet chapter 4. When there is at least some co-operation between human beings, though it may be motivated by far from lofty motivations, Solomon sees some merit in this (see verse 9-12). Even this is not enough if one does not reach the stage of recognizing the true purpose speculative reason has been granted to man, namely to enable him to achieve ascendancy over that which is merely physical. Having established this, we understand the need of the Torah to relate the birth of Cain, Abel, the sacrifice, the murder and all the other details of the accomplishments of Cain's descendants, (though all were doomed) all of which in themselves do not deserve mention. The Torah does not report events that do not serve as a model for conveying lessons to man which are valid throughout history. If the Torah related all these details of early man's activities merely to let us know the dates and age of populated earth, the genealogy of the ten generations would have sufficed. We must follow the view of the saintly Rabbi Shimon ben Yochai who views Torah as containing soul, body, and outer garments. He sees the stories of true occurrences reported in the Torah as parables describing events of spiritual significance. Thus, though he accepts the factual occurrence of the story of Adam and Eve in the garden of Eden, the four rivers etc., he views the significance of the story as going far beyond providing a historic record of the actual events described. Rabbi Eleazar ben Aroch in the opening Midrash also has this theme in mind when he talks about three wondrous events, seeing that they occurred after the conclusion of the report of the story of Creation, after natural law had become operative. This is especially so, since the plain meaning of the text does not suggest the extraordinary nature of the events mentioned by Rabbi Eleazar. The Torah, after all, merely says, "She conceived, became pregnant, and gave birth; she continued to give birth." This sounds like a very normal version of natural events. Rabbi Eleazar's thrust is to tell us that just as everything which had occurred up until now during the period of creation had been extraordinary from the point of view of natural law, so these events did not conform to natural law either. Seeing that the parents had been part of the process of creation, not part of natural law, the potential of these kinds of births had been included in the process leading up to these events. Rabbi Yoshua ben Korcha refers to the same thought, namely that the nature of the offspring of man is itself still part of the creative process. Therefore, the potential for evil etc. is not something that entered man at birth, but at a later date, as a result of a sinful act. When Adam and Eve begat Cain, Eve named him thus to indicate that it was his task to "acquire" (from the root kanah) as much material wealth as he was able to collect. Eve felt that the main difference between man and beast was the G-d given ability to acquire things (et hashem, i.e. a quality man shares with G-d). When Eve bore Abel, he had a superior profession, one that entailed leadership and demonstration of responsibility for others. When the Psalmist compares David's elevation to leadership of men to his experiences as a shepherd (Psalms 78,71), we find that thought documented in scripture. There are many other examples of the profession of shepherd serving as a leadership course preparing those people eventually to assume positions of leadership amongst men. The reason we find Abel's birth described as "additional" is to teach that it was obvious that Cain's profession could not be the sum total of man's purpose on earth. When naming Abel Hevel, Eve unwittingly gave expression to the inherent inadequacy even in Abel's profession. Since the world needs far more people of the type of Cain, i.e. people who make the earth produce, than it needs "leaders," Cain looked down on Abel. Regrettably, at that stage Adam and Eve thought that they had produced in their respective children all that was needed to secure successful perpetuation of their species, i.e. the producer and the preserver. As a result of meeting with success in their respective endeavors, Cain and Abel offered gifts to G-d. Although neither of the two had used his talents in the manner G-d would have preferred, G-d gave preference to the type of profession chosen by Abel. After all, Abel's profession involved primarily the use of his intellect, whereas Cain's profession involved primarily the use of muscle.
Bereshit Rabbah 29 states that Rabbi Shimon said, "G-d made three finds in this world. One is Abraham, ‘You have found his heart true before You’ (Nechemyah 9,8). The second one is David, ‘I have found My servant David.’ (Psalms 89,21). The third one is Israel, ‘Like grapes in the desert, I have found Israel’ (Hoseah 9,10).” Rabbi Shimon was questioned by his colleagues who asked, “Does not the Torah also mention Noach as having been a find of G-d, seeing it says "Noach found favor in the eyes of G-d?" (Genesis 6,8). Rabbi Shimon answered "Noach found, G-d did not find." Upon examination, you will find that the three finds represented three profound principles. Abraham primarily expounded the existence of G-d. David propounded the truth of the reward and punishment principle, composing many hymns on the subject. Israel propounded the Power of G-d, be it in Egypt or many subsequent historic events involving Israel. When the prophet describes the finding of Israel as like the finding of grapes in the desert, he draws attention to the unexpected nature of the find. The emergence of Israel was almost as if it had already been despaired of ever coming about. When it did finally happen, it was unexpected. Not so David, who emerged as the result of a diligent search for just such a person (Samuel I chapter 13). Abraham, on the other hand, was like the result one obtains after refining an orebody waiting for the precious metal to distil and crystallize in the crucible. The objection of Rabbi Shimon's colleagues was, "Did not Noach also demonstrate the Power and glory of G-d through the deluge and his being saved?" The answer was that this had not been G-d’s purpose when He saved Noach; in fact, there had been no one left to prove G-d’s Power to who had not already been aware of it though personal experience. When Israel appeared on the stage of history, however, G-d proclaims that He will demonstrate His Power by punishing Egypt for its treatment of Israel (Exodus chapters 7,9,10 and 14). All these quotes prove that Israel could have been saved by many other means, but that it served as a tool for G-d to demonstrate His Power through them. Since Abraham had become the founding father of this nation, it is only proper that he should be no less vis a vis Israel than Noach had been vis a vis the human race. Since G-d had made a covenant with Noach, promising to keep the human race going forever, G-d had to make a covenant with Abraham, promising to keep Israel going forever, and for Abraham to maintain his distinctive lifestyle and to transmit it to his descendants. G-d has granted man three faculties with which to achieve the level of perfection he is capable of achieving. 1) Willingness to listen to and absorb words of wisdom by those who teach him. 2) A basic intelligence characterized by his ability to communicate his thoughts by speech. 3) The ability to reason speculatively and to arrive at ideas not presented to him by outsiders in a finalized form. Unless man possesses all these three faculties, he cannot attain his purpose. When he does possess them, he is well equipped to advance towards his perfect state. Since man is inclined towards evil from his early youth, "for the inclination of man's heart is evil from his youth on" (Genesis 8,21), and this is an impediment to his achieving his goal, G-d in His great kindness equipped Abraham/Israel with a tool to counteract this impediment by legislating circumcision of the male on the eighth day of his life. Vayikra Rabbah 25 writes, “It says ‘at eight days old.’ Where does he have to be circumcised? If at the ear, he does not hear properly yet; if at the mouth, he does not speak yet; if at the heart, he cannot think yet. So where shall he be circiumcised? Clearly it must be from part of his body. Rabbi Tanchum remarked that since there is no foreskin which is exclusive to the female of the species, the foreskin referred to must be that of the male organ.” When viewed objectively, these questions posed in the Midrash can hardly be taken at face value, since all the other areas mentioned could have been subjected to a surgical procedure. However, since a surgical procedure of the mouth for instance, would also affect the ear's ability to hear and the heart's ability to understand, the effect of such surgery would have been self-defeating. The three organs are needed to be fully operative to help man achieve his goals. Moreover, unless the organ circumcised does itself benefit through that procedure, how can it hope to improve the function of the remaining organs? This is the reason that the Midrash which describes Abraham as a High Priest, could not conceive of the same person becoming a baal mum, physically defective. Such a defect would nullify his priestly status. All of this is true despite the fact that we have scriptural proof for also the other above mentioned organs being described as arel, uncircumcised. Since the male organ is also described as "the body's summit," the point at which all the body's forces coalesce, whoever touches that area is as if he had touched the whole body, the whole person. Whoever reduces its power is as if he had weakened the whole body. We observe that surgery in the face results in a loss of hairgrowth; frequently one's voice is affected also. Similarly, surgery on the male organ leaves its mark on the whole person. When the Talmud (Baba Batra 16) states, "Woe to the person whose children are female," the meaning is that it is shameful to have children who allow the physical to dominate them like women. Surgery on the male organ then inhibits the owner from being too preoccupied with his body, makes it easier for him to concentrate on the development of mind and soul. It is clear then why this mitzvah had to be given to Abraham prior to Isaac having been conceived.
One, attributes which denote physical form such as in the verse "So G-d created man in His own image, in the image of G-d, He created man" (Gen. 1:27), "for G-d made man in His image" (Gen. 9:6), "by the word of G-d" (Numbers 9:18), "I, even My hands, have stretched out the heavens" (Isaiah 45:12), "in the ears of G-d" (Numbers 11:1), "under His feet" (Ex. 24:10), "the arm of G-d" (Isaiah 51:9), "who has not taken My soul in vain" (Ps. 24:4), "in the eyes of G-d" (Gen. 6:8), "G-d said in His heart" (Gen. 8:21), and other similar verses regarding physical limbs.
It says in Beresheet Rabbah: Rabbi Simlai said: Wherever you find lust, an epidemic visits the world and slays both good and bad. Rabbi Azariah and Rabbi Yehuda son of Rabbi Simone said in the name of Rabbi Yehoshua ben Levi: The Creator is long-suffering for everything besides immorality, as it says “The sons of God saw the daughters of men” (Genesis 6:2) which is followed by, “And the Lord said I will blot out man (Genesis 6:8).” Rabbi Yehoshua ben Levi said in Rabbi Pedaya’s name: That whole night Lot prayed for mercy for the Sodomites, and they [the angels] would have heeded him, but as soon as they [the Sodomites] demanded “Bring them out unto us, that we may know them (Genesis 19:5)—for intercourse— they [the angels] said, “Who else is here” (Genesis 19:12) meaning, to plead in their defense, from now on you are no longer permitted to plead in their defense.
Come and see! When Noah was born, they named him based on [the idea] of comforting (nechamah). (A different version: He was comforting to himself, he was comforting to the world; he was comforting to the fathers, he was comforting to the children: he was comforting to the higher ones, he was comforting to the lower ones, he was comforting to this world, he was comforting to the world to come.) And it was so that his name should cause [it to be fulfilled with him]. But it was not so for the Holy One, blessed be He: When the letters of Noah are reversed, it is favor (chen), as it is stated: But Noah found favor (Genesis 6:8). Rabbi Yose said, "Favor is Noah. With the righteous, their names cause the good; but with the wicked, their names cause the bad: With Noah, it is written: But Noah found favor with the Lord. With Er, the firstborn of Judah, his letters were reversed for the bad: Er is evil (ra), he was evil in the eyes of the Lord (Genesis 38:7)."
And the secret of all this is revealed in the words, "And Noah walked with Elohim" (Gen. 6:9), which means to teach us that he never separated himself from Him. And he merited being called a righteous man on earth, as did the supernal Yesod, the foundation of the world. He is the covenant of peace and the peace of the world. Thus, he is called "man of the earth". And that is why the verse is written: "Noah found favor in the eyes of Hashem" (Ibid. 8).
The First to [come to] Zion [will say] Behold they [Your children] are coming & for Jerusalem, a messenger of good tidings, I shall appoint....
Another matter, “do not cut off,” that is what is written: “But the Lord had not spoken to erase the name of Israel from beneath the heavens” (II Kings 14:27). The Holy One blessed be He does not seek that any one of them should die. See what is written: “The foreigner who accompanies the Lord shall not say: [The Lord will separate me from His people]” (Isaiah 56:3). If regarding a foreigner, I said not to disqualify him, all the more so Israel, who are My children. That is, “but the Lord had not spoken to erase…” Likewise, the Givonites, who were unsought proselytes, and were not sincere proselytes, but rather they converted due to fear, and I accepted them. And because Saul sought to confront them and killed the priests who would provide their sustenance, I killed him. Moreover, I brought three years of famine on their account, as it is stated: “There was a famine in the days of David [for three years…the Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). If the Givonites, who came to you, I did not disqualify, will I disqualify My children? That is, “But the Lord had not spoken to erase…” This is true all the more so regarding the Levites, who are servants before Me. That is, “Do not cut off.” “Do not cut off,” that is what is written: “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). The attributes of the Holy One blessed be He are not like the attributes of flesh and blood. A flesh and blood king against whom the province rebelled, he initiates chaos and kills the good with the bad. The Holy One blessed be He is not so. When the generation angers Him, he spares the righteous and eradicates the wicked. The generation of Enosh sinned; He eradicated them, but spared Ḥanokh: “Ḥanokh walked [with God and he is not, as God took him]” (Genesis 5:24). Why? “[He is a stronghold] on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). The generation of the Flood angered Him and He eradicated them, but He spared Noah: “Noah found favor in the eyes of the Lord” (Genesis 6:8). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The people of Sodom angered Him and He eradicated them, but He spared Lot, as it is stated: “It was when God destroyed the cities of the plain…[He sent Lot from the midst of the upheaval]” (Genesis 19:29). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” He brought darkness upon the Egyptians, “But all the children of Israel had light in their dwellings” (Exodus 10:23). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” Israel departed from Egypt, came to the wilderness, and performed that act, (The making of the Golden Calf.) except for the tribe of Levi, as it is stated: “Whoever is for the Lord, to me, and all the sons of Levi gathered to him” (Exodus 32:26). Immediately, Moses stood and killed the sinners by means of the tribe of Levi, as it is stated: “The sons of Levi acted in accordance with the word of Moses, [and some three thousand men fell from the people on that day]” (Exodus 32:28). And the Lord afflicted those who performed the act of the calf, but He did not afflict the tribe of Levi, as it is stated: “The Lord afflicted [the people, because they made the calf that Aaron had made]” (Exodus 32:35). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The Holy One blessed be He said: ‘The tribe of Levi took shelter in Me and sanctified Me with the calf, by right, I should acknowledge them for good and rescue them from trouble.’ That is why He cautioned Moses and Aaron regarding the sons of Kehat, who were Levites, so they would not be eradicated on account of the Ark. That is what is written: “Do not cut off…”
“But Noah found favor in the eyes of the Lord” (Genesis 6:8). “But Noah found favor in the eyes of the Lord.” It is written: “He will rescue the unclean [i-naki], and he will escape by the pureness of Your hands” (Job 22:30). Rabbi Ḥanina of Anatot said: Noah had [only] one ounce [onkia] of virtue to his credit. (The meaning of the beginning of the Job verse, then, is: “He will rescue the one with only a minuscule amount of merit.”) If so, why was he spared? It was “by the pureness of Your hands.” (Noah was saved only by God’s grace (the “pureness of His hands”), not by his own merit.) This is in accordance with what Rabbi Abba bar Kahana said: “For I regret that I made them, and Noah…” (Interpreting ve-Noaḥ as “and Noah,” rather than “but Noah.” God regretted creating even Noah.) (Genesis 6:7–8) – even Noah, who [alone] remained from them, it is not that he was worthy, but rather that he found favor in the eyes of the Lord, as it is stated: “But Noah found favor in the eyes of the Lord.”
Rabbi Simon began: “So said the Lord: As when wine is found in a cluster (When a single wine-producing grape is found in an inferior cluster.) and one says: Do not destroy it, as a blessing is in it” (Isaiah 65:8). There was an incident involving a certain pious man, who went out to his vineyard on Shabbat and saw a lone grape and recited a blessing over it. He said: This lone grape is worthy to recite a blessing over it! So too, “So said the Lord: As when wine is found in a cluster…” (So too, Noah was like a single fine grape on a vine full of inferior ones.)
Rabbi Simon said: The Holy One blessed be He found three [precious] finds: Abraham, as it is written: “You found his heart faithful before You” (Nehemiah 9:8); David, as it is written: “I found David, My servant” (Psalms 89:21); Israel, as it is written: “Like grapes in the wilderness I found Israel” (Hosea 9:10). (In each case, God rejoiced, as when one finds a treasure.) The students raised an objection to Rabbi Simon: But is it not written [also]: “But Noah found favor”? He said to them: He [Noah] found [favor], the Holy One blessed be He did not find [him]. (God did not rejoice over “finding” Noah as with the others. It is Noah who found something precious – favor before God.) But is it not written: “[Israel] found favor in the wilderness”? (Jeremiah 31:2). (And here it cannot be said that God did not "find” Israel, as Israel is among the three “finds.”) It is due to the merit of the generation of the Wilderness. (Do not render it as “in the wilderness,” but “in the merit of the [generation of the] wilderness.” The people of Jeremiah’s time were not worthy, and were not considered “finds” by God; it is they who found favor before Him in the merit of their righteous ancestors.) (“You found his heart faithful before You.”) (These words are not relevant here, and should be deleted (Yefe Toar).)
Rabbi Huna, Rabbi Pinḥas, Rabbi Ḥanin, and Rabbi Hoshaya do not disagree. (With the previous explanations.) Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis do disagree. Rabbi Yoḥanan said: This is analogous to one who was walking on the road and he met someone and attached himself to him. To what extent? To the extent that he entered into a friendly relationship with him. (So too, God befriended Noah, as it were.) So, “favor” is stated here, and it is stated elsewhere: “Joseph found favor in his eyes” (Genesis 39:4). (Joseph found favor in the eyes of Potiphar, in the sense that Potiphar befriended him.) Rabbi Shimon ben Lakish said: This is analogous to one who was walking on the road and he met someone and attached himself to him. To what extent? To the extent that he put him in charge. So, “favor” is stated here, and it is stated elsewhere: “Esther found favor in the eyes [of all who saw her]” (Esther 2:15). (And this favor resulted in her becoming queen, a position of authority. So too, Noah was given mastery over all living things (Genesis 9:2).) The Rabbis say: This is analogous to one who was walking on the road and he met someone and attached himself to him. To what extent? To the extent that he gave him his daughter [in marriage]. So, “favor” is stated here, and it is stated elsewhere: “I will pour a spirit of grace and supplication upon the house of David and upon the inhabitants of Jerusalem” (Zechariah 12:10). (The verse is referring to a spirit of divine wisdom, which is often personified as one’s “daughter” (Maharzu). Noah, too, was granted this wisdom, as the Midrash goes on to explain.) To what extent? To the extent that he had the knowledge to ascertain which animal is fed in the second hour of the day and which is fed at the third hour of the night.
Rabbi Simon said: We find that the Holy One blessed be He performs kindness for the descendants due to the merit of their progenitor. (This is a common theme throughout the Bible.) From where is it derived that the Holy One blessed be He performs [kindness] with the progenitor due to the merit of his descendants? “But Noah found favor in the eyes of the Lord” – by what merit? It is due to the merit of his descendants. (As the next verse states, "These are the offspring of Noah.” It was in the merit of his future generations that Noah was saved.)
“God said to Noah: The end of all flesh has come before Me, as the earth is filled with injustice because of them and, behold, I am destroying them with the earth” (Genesis 6:13). “God said to Noah: The end of all flesh [has come before Me, as the earth is filled with injustice…]” – “Injustice rises up into a rod of wickedness” (Ezekiel 7:11). Does injustice indeed rise up? (“Rise up” implies success and triumph. But in fact, evil never triumphs in the end.) That is a rhetorical question. God forbid; it does not rise up. But if it does rise up, it will be to act as a rod of wickedness, to bring culpability against the wicked. (Injustice does not “rise up” in the sense of success, but in the sense of serving as a tool of punishment. That is what is meant by “into a rod of wickedness.”) “Not among them (None will be spared from among them.) and not among their multitudes [mehamonam] and not among anything of theirs [mehemehem]” (Ezekiel 7:11) – not from them, nor from their wealth [mamonam], nor from their offspring [timhatehon]. “And there is no mourning [noa] among them” (Ezekiel 7:11) – no person experienced any satisfaction [naḥat] (Noa, ending in heh, is interpreted as if it were written noaḥ, ending in ḥet, meaning relief or satisfaction.) from them, and neither did the Holy One blessed be He experience any satisfaction [naḥat] from them. “And there is no noa among them” – this is as Rabbi Abba bar Kahana said: “As I regret that I made them. And Noah…” (Genesis 6:7–8) (This is interpreted to mean that God included Noah among those who deserved punishment. The Midrash is expounding noa as if it were a reference to Noah.) –even Noah, who remained from among them, (“Noa among them” means: Noah, who was the only survivor among them. ) it is not that he was worthy, but rather that he found favor [before God, as it is written:] “But Noah found favor in the eyes of the Lord” (Genesis 6:8). And because they were steeped in licentiousness, they were obliterated from the world.
God’s selection of Noah is understandable because “… Noah found favor in the eyes of God,” (Genesis 6:8) and “…Noah was a righteous man, he was perfect in his generations; with the Lord walked Noah” (Genesis 6:9). In contrast, the opening verses of the Avraham story give us no motivation for God’s choice of Avraham. The only things we know about Avraham before God tells him to leave his father’s house are the names of his relatives, which are listed in chapter 11, and that he has left Ur of the Chaldees with his father. The omission is thought provoking. Clearly, there is a gap in the narrative fabric of the text. (Please read Genesis 11:26–12:1 for a better appreciation of the midrashic discussion.)
Many women have done well (Proverbs 31:29): Adam, the first man, was commanded about six commandments. Noach [was additionally commanded] about [not eating] a limb from a live animal. Avraham about circumcision. Yitschak was educated with [these] eight [commandments]. Yaakov [was additionally commanded] about [not eating] the sciatic nerve. Yehudah about levirate marriage. [The people of] Israel about two hundred and forty-eight positive commandments corresponding to the two hundred and forty-eight limbs in a man - each and every limb says to man, "I plead of you to do this commandment with me" - and three hundred and sixty-five negative commandments corresponding to the three hundred and sixty-five days of the solar [year] - and each and every day says to man, "I plead of you not to do this sin on me." "Grace is false, beauty is illusory" (Proverbs 31:30) - the grace of Noach was false, as it states (Genesis 6:8), "But Noach found grace in the eyes of the Lord." Rabbi Levi said, "Only in his generation [did he find grace]." "Beauty is illusory" - illusory was the beauty of Adam, the first man. Rabbi Shimon ben Manassia said, "The ball of Adam, the first man's heel would dim the sun. And do not wonder - it is customary in the world that when a man makes two salver vessels, one for himself and one for his household, which does he make [nicer], is it not his? So [too], Adam, the first man, was created to serve in front of the Holy One, blessed be He; and the sun was created to make light for the creatures. And if the ball of his heel was such, the contour of his face, all the more so." "A woman that has fear of the Lord, she is to be praised" - this is Moshe. "Give of the fruit of her hand" (Proverbs 31:30) - Rabbi Yose bar Yirmiyah said, "Why did he compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from in front of the Holy One, blessed be He." The Holy One blessed be He said, "My sons, be involved in Torah [study] day and night, and I will count it for you as if you hold up the heavens and the earth," as it states (Joshua 1:8), "Let not this book of the Torah cease from your mouth, but meditate upon it day and night"; and it states (Joshua 1:9), “Did I not command you, 'Be strong and resolute; do not be terrified or dismayed'"; and it states (Ezra 3:11), "with praise and thanks to the Lord, for He is good, for His kindness upon Israel is forever, and the people raised a great shout with praise to the Lord, for the foundation of the House of the Lord had been laid"; (Proverbs 23:23) "Acquire truth"; (Proverbs 5:17) "They will be yours alone"; (Proverbs 9:9) "Give to a wise man, and he will grow wiser"; (Proverbs 9:11) "For through me your days will increase, and years of life be added." Another interpretation: "A woman of valor who can find?" - this is [the meaning] of what the verse states (Psalms 92:15), "In old age they still produce fruit, etc." - corresponding to Avraham and Sarah who were of the same measure concerning charity and acts of kindness; they were a good sign for the world. In this way, He does not prevent proper women from the righteous ones, [but] matches them. As so [too] do we find with the wife of Noach that her actions and his actions were of the same measure - that is why she merited with him and was rescued from the waters of the flood. "Her husband puts his confidence in her" - this is Sarah, our mother, as Avaraham grew rich on her account, as it states (Genesis 12:16), "And he benefited Avraham for her sake." "She bestows good to him, and not bad" - this is Rivkah, our mother, who bestowed [good] to Yitzchak at the time that Sarah, his mother died. "She seeks wool and flax" - this is Leah, our mother, who received Yaakov with a pleasant countenance, as it is written (Genesis 30:16), "And Yaakov came from the field in the evening, and Leah went out to meet him and said, 'You are to sleep with me, for I have hired you, etc.'" Therefore she merited and kings and prophets came from her. "She is like a merchant fleet" - this is Rachel, our mother, who was embarrassed about [her lack of] children every day. Therefore she merited and a son came from her who was similar to a ship that is filled will all the good [found] in the world - so [was it with] Yosef, that the whole world survived from his merit and he supported the world in the years of famine. "She rises while it is still night" - this is Batya, the daughter of Pharaoh. She was a gentile and became a Jewess and they mentioned her name among the proper [women], since she took care of Moshe. Therefore she merited and entered the Garden of Eden in her lifetime. "She sets her mind on a field and acquires it; [she plants a vineyard from the produce of her hand]" - this is Yocheved, that from her came Moshe who is equivalent to all of Israel, which is called a vineyard, as it states (Isaiah 5:7), "For the vineyard of the Lord of hosts is the House of Israel." "She girds her loins with strength" - this is Miriam, as before Moshe was born, she said, "In the future, my mother will give birth to the savior of Israel." Once he was born and the yoke upon them became heavier, her father got up and bopped her on the head. He said to her, "Where is your prophecy?" And he got up and spit in front of her face. And nonetheless, she exerted herself about her prophecy, as it is written (Exodus 2:4), "And his sister stood from a distance." "She advises (taamah) that her merchandise is good; [her lamp never goes out at night]" - this is Channah who tasted (taamah) the taste of prayer, as it states (I Samuel 2:1), "And Hannah prayed, 'My heart exults in the Lord, etc.'" Therefore she merited and a son came from her that was the match of Moshe and Aharon, which would bring light to Israel like lamps, as it is written (Psalms 99:6), "Moshe and Aharon among his priests, and Shmuel among the ones that call His name." And it is written about Shmuel (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was sleeping in the temple of the Lord." "She sets her hand to the distaff" - this is Yael, who did not kill Sisera with a weapon, but rather with a peg through the force of her hands. And because of what did she not kill him with a weapon? In order to fulfill that which it states (Deuteronomy 22:5), "There shall not be the vessel of a man on a woman." "Her palm she spreads out to the poor" - this is the widowed woman of Tsarfat, who supported Eliyahu with bread and water. "She is not worried for her home because of snow, for her whole home is dressed in crimson" - this is Rachav the prostitute. When Israel came to destroy Yericho, she did not fear from them, because they give her a sign - (Joshua 2:18) "this line of scarlet string." "She makes covers for herself; [her clothing is linen and purple]" - this is Batsheva, that from her came Shlomo, who was adorned with linen and purple and ruled from [one] end of the world to the [other] end. "Her husband is known in the gates," - this is Michal, who saved David from death. "She makes cloth and sells it" - this is the mother of Shimshon, that through him Israel was saved. "Strength and splendor are her clothing; [and she laughs to the last day]" - this is Elisheva, the daughter of Aminadav, who saw four joyful events in one day: her brother [became] a prince; her husband, high priest; the brother of her husband, king; and her two children, young priests. "She opens her mouth with wisdom" - this is the wise woman who said (II Samuel 20:16), “Listen, listen! Please tell Yoav, 'Come over here and I will speak to you,'” who saved the city with her wisdom; and this was Sarach the daughter of Asher. "She oversees the activities of her household" - this is the wife of Ovadiah, who rescued her sons and they did not worship idolatry with Achav. "Her children rise and declare her happy" - this is the Shunamite, who is called a great woman (II Kings 4:8). And because of what? Because she pressed upon Elisha to eat. “Many women have done well, but you surpass them all” - this is Ruth the Moabitess, who came under the wings of the Divine presence. "Grace is false, beauty is illusory" - as she left her mother and her forefathers and her wealth, and came with her mother-in-law and accepted all of the commandments: the domain of Shabbat - "to where you will walk, I will walk" (Ruth 1:16); the prohibition of isolation with a man - "and in that which you will lay, I will lay"; the six hundred and thirteen commandments - "your people is my people"; idolatry - "your God is my God"; the four death penalties of the court - "and in that which you will die, I will die"; "and there will I be buried" - these are the two graveyards arranged for the court, one for the stoned and the burned, and one for the killed and the strangled. Therefore, she merited and David came from her, who gave pleasure with songs and praises to the Holy One, blessed be He. Therefore it is stated, "Give of the fruit of her hand and let her works praise her in the gates." Be strong in ethical behavior, keep the Torah, and be rescued from the evil inclination.
(Numb. 4:18:) DO NOT CUT OFF. This text is related (to Nahum 1:7): THE LORD IS GOOD, A SHELTER [IN THE DAY OF TROUBLE]. The nature of the Holy One is unlike the nature of flesh and blood. (Tanh., Numb. 1:26; Numb. R. 5:3.) In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment (Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad).) and kills the good along with the bad without considering: This one has sinned, and this one has not sinned. Instead he kills the whole of it (i.e., the province). Now the Holy One is not like that. Rather, when a generation provokes him, he saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24): AND ENOCH WALKED WITH GOD. Why? (Nahum 1:7:) IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. The generation of the flood provoked him. So he destroyed them, as stated (in Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE; but he rescued Noah, as stated (in Gen. 6:8): AND NOAH FOUND FAVOR . And similarly with the Sodomites, he destroyed them, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM; but he rescued Lot, as stated (in vs. 29): AND SENT LOT AWAY. He brought darkness upon the Egyptians, BUT (according to Exod. 10:23) ALL THE CHILDREN OF ISRAEL HAD LIGHT IN THEIR DWELLINGS. Why? (Nahum 1:7:) IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. They went forth from Egypt and came to the desert. they committed that deed (i.e., the incident of the golden calf), except for the tribe of Levi. Thus it is stated (in Exod. 32:26): AND SAID: WHOEVER IS FOR THE LORD, COME TO ME <….> What is the meaning of WHOEVER IS FOR THE LORD? R. Simeon ben Johay says: Whoever (in Exod. 32:3) has not given a ring for idolatry, let him come unto me. (Ibid. cont.:) THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. The Holy One said (in Nahum 1:7): IN THE DAY OF TROUBLE; HE KNOWS THOSE WHO TRUST IN HIM. Who took part in the deed of the calf, and who did not take part? What did do? He killed the sinners, as stated (in Exod. 32:35): THEN THE LORD SMOTE THE PEOPLE…. With reference to the tribe of Levi, however, which gave their lives for the Name of the Holy One, he said to Moses and Aaron (in Numb. 4:18): DO NOT CUT OFF….
(Eccl. 3:15:) THEN GOD SEEKS THE PERSECUTED. R. Huna said in the name of R. Joseph: The Holy One is going to claim the blood of the persecuted from the hand of those who persecute them. (Lev. R. 27:5.) When a righteous person persecutes a righteous person, GOD SEEKS THE PERSECUTED. When a wicked person persecutes a wicked person, GOD SEEKS THE PERSECUTED. [When a wicked person persecutes a righteous person, THEN GOD SEEKS THE PERSECUTED. Even if you come back and say: When a righteous person persecutes a wicked person, in every case, THEN GOD SEEKS THE PERSECUTED.] (Cf. PR 48:2.) You know that this is so. Note that Abel was persecuted by Cain; therefore, it is stated (in Gen. 4:4): AND THE LORD PAID HEED UNTO ABEL AND UNTO HIS OFFERING. Noah was persecuted by his generation, BUT (according to Gen. 6:8): NOAH FOUND FAVOR < IN THE EYES OF THE LORD >. As for his generation, (cf. Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE. Abraham was persecuted by Nimrod; (cf. Neh. 9:7:) YOU ARE THE LORD, THE GOD WHO CHOSE ABRAHAM. Isaac was persecuted by Philistines; (cf. Gen. 26:28:) AND THEY SAID: WE SEE PLAINLY < THAT THE LORD HAS BEEN WITH YOU >. Jacob was persecuted by Esau; (cf. Ps. 135:4:) FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. Joseph was persecuted by his brothers; (cf. Gen. 39:2:) AND THE LORD WAS WITH JOSEPH. Moses was persecuted by Pharaoh; (cf. Ps. 106:23:) THEREFORE HE SAID HE WOULD DESTROY THEM, HAD NOT MOSES HIS CHOSEN < STOOD IN THE BREACH BEFORE HIM >. Israel is being persecuted by the nations of the world; (cf. Deut. 7:6:) THE LORD YOUR GOD HAS CHOSEN YOU. R. Judah bar Simon said in the name of R. [Jose bar] Nehoray. Here also (in the case of sacrificial animals) the bull is persecuted by the lion; the sheep is persecuted by the wolf; the goat is persecuted by the leopard. The Holy One said: You shall not bring me a sacrifice from the persecutor but from the persecuted. Thus it is stated (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT….
Another interpretation (of Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. This text is related (to Prov. 17:8): A BRIBE IS A STONE OF GRACE (i.e., A PRECIOUS STONE) IN THE EYES OF THE ONE USING IT; WHEREVER HE TURNS, HE PROSPERS. (Cf. Tanh., Gen. 6:8.) Do not say it this way (i.e., with the word GRACE), but A BRIBE IS A STONE IN THE EYES OF THE ONE USING IT. Come and see what the Holy One's burnt offering (i.e., Isaac at his binding) has said: It is not seemly for him to be weak in the eyes. Should one who would give his life for the name of the Holy One and was bound upon the altar have had his eyes weakened? Nevertheless, the Holy One said: I have written in my Torah (in Exod. 23:8): AND DO NOT TAKE A BRIBE. Why? (Deut. 16:19:) BECAUSE A BRIBE BLINDS THE EYES OF THE WISE. So, when he received a bribe from Esau, I weakened his eyes. Now surely, if Isaac the Righteous had his eyes weakened because he took a bribe, how much the worse is it for < just > anyone who receives a bribe from others! It is therefore stated (in Prov. 7:8): A BRIBE IS A STONE OF GRACE. Therefore (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD AND < HIS EYES > WERE TOO WEAK < TO SEE >. The word "deception" was not mentioned here.
(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood. (Numb. R. 5:3.) In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment (Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad).) and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua. (Numb. R. 1:12.) When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent. (Lat.: frumentarius (“grain dealer”).) and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.” (Numb. R. 5:9.) From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”
(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related] (to Eccl. 3:15), “That which is has already happened.” R. Judah and R. Nehemiah [differ]. (PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1).) R. Judah says, “If someone says to you that if the first Adam had not sinned, he would have remained alive forever, you say to him, ‘Look at Elijah. Since he did not sin, he has remained alive forever.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, will be raising the dead, say to him, ‘Look, He has already done so through Elijah, through Elisha, and through Ezekiel.’” [But] Rabbi Nehemiah says, “If someone says to you that the whole world was water within water, you say to him, ‘The ocean is all water within water.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, is going to make the sea into dry ground, say to him, ‘He has already done so in the days of Moses, as stated (in Exod. 14:29), “But the Children of Israel went through the sea on dry ground, and the waters were a wall for them to the right and to the left.”’” [Moreover,] R. Aha said in the name of R. Samuel bar Nahman, “Everything that the Holy One, blessed be He, is going to do in the world to come He has already anticipated and partly done at the hands of the righteous in this world. In the future, the Holy One, blessed be He, is going to raise the dead; He has already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. In the future, He is going to make the sea into dry ground; He has already done so (ibid.), “But the Children of Israel went through the sea on dry ground.” In the future, He is going to open the eyes of the blind; He has already done so, as stated (in II Kings 6:17), ‘so the Lord opened the eyes of the servant [and he saw].’ In the future, the Holy One, blessed be He, is going to going visit barren women; He has already done so through Abraham and Sarah, as stated (in Gen. 21:1), ‘Then the Lord visited Sarah […].’ The Holy One, blessed be He, said, (in Is. 49:23), ‘Kings shall be your guardians [… they shall bow down before you, nose to the ground, and lick the dust of your feet].’ It has already happened at the hands of Daniel, when the wicked Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46), ‘Then king Nebuchadnezzar fell on his face, [paid homage to Daniel].’” This is what Scripture stated (in Eccl. 3:15, cont.), “then God seeks the pursued.” R. Huna said in the name of R. Joseph, “In the future, the Holy One, blessed be He, is going to claim the blood of the pursued from the hand of those who pursue them. (Lev. R. 27:5.) When a righteous person pursues a righteous person, God seeks the pursued. When a wicked person pursues a wicked person and when a wicked person pursues a righteous person, then God seeks the pursued. It comes out that you will say that even when a righteous person pursues a wicked person, in any case, then God seeks the pursued.” (Cf. PR 48:2.) You know that this is so. Note that Abel was pursued by Cain; and therefore (in Gen. 4:4), “and the Lord paid heed unto Abel and unto his offering.” Noah was pursued by his generation, but (according to Gen. 6:8), “Noah found favor in the eyes of the Lord.” Abraham was pursued by Nimrod; and it is written (Neh. 9:7) “You are the Lord, the God who chose Abraham […].” Isaac was pursued by the Philistines; and it is written (Gen. 26:28), “And [they] said, ‘We see plainly that the Lord has been with you […].’” Jacob was pursued by Esau; and it is written (Ps. 135:4) “For the Lord has chosen Jacob for Himself.” Joseph was pursued by his brothers; and it is written (Gen. 39:2) “And the Lord was with Joseph […].” Moses was pursued by Pharaoh; and it is written (Ps. 106:23), “therefore He said He would destroy them, had not Moses His chosen [stood in the breach before Him…].” Israel is being pursued by the nations of the world; and it is written (Deut. 7:6), “the Lord your God has chosen you […].” R. Judah bar Simon said in the name of R. Nehoray, “Here also (in the case of sacrificial animals), the bull is pursued by the lion; the sheep is pursued by the wolf; the goat is pursued by the leopard. The Holy One, blessed be He, said, ‘You shall not bring me a sacrifice from the pursuer but from the pursued.’ [Thus it is stated] (Lev. 22:27), ‘When a bull or a sheep or a goat […].’”
R. Abahu taught: We find that the Holy One, blessed be He, rewards descendants because of the merit acquired by their ancestors. Where do we find that He also rewards ancestors because of the merit of their descendants? Scripture states: Noah found grace in the eyes of the Lord (Gen. 6:8). Because of whose merit did Noah find grace? He found grace because of the merit of his descendants, as it is said: These are the generations of Noah, Noah.
And when Lamech was one hundred and eighty-one years of age, he went and took Ashmia, the daughter of Elisha, son of Enoch his uncle, to wife, and she conceived. At that time the sons of man sowed and had somewhat of a harvest in return. But the people did not turn from their evil ways and they revolted against their masters. And after a year came around the wife of Lamech bare a son, and Methuselah called his name Noah, saying: The earth has ceased in his days to destroy the seed. But Lamech his father called him Menachem, saying: This one will comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed. And the boy grew up and was weaned, and he walked in the paths of his sire Methuselah, ever upright and perfect with the Lord.And at that time all the sons of man, as they increased and multiplied begetting sons and daughters upon the face of the earth, turned from the ways of the Lord. And they taught one another their wickedness, and they grew more and more refractory and rebellious against the Lord. And every man manufactured his own god, and they plundered and robbed and persecuted every man his neighbors and his relatives, and they corrupted the earth, and all the earth was full of violence. And even their judges and overseers would go among all the daughters of man, and take them to wives by force even from the sides of their husbands, if so they chose. And also of the cattle and of the beasts of the fields, and of the birds of the air, the sons of man would bring together and train them to mate each other, one kind with another kind, in order to provoke the Lord with such transgressions. And God saw the whole earth and behold it was corrupt, for all flesh hath perverted its ways upon the earth, all men as well as all the animals. And the Lord said, I will wipe out the man whom I have created from the entire face of the earth, all flesh, even from man unto the fowl of heaven, the cattle and the beast of the field; for it repenteth me having made them. And the few good men that still remained upon the earth died in those days, before the Lord was to bring about the evil which he resolved to do unto all flesh, for it so pleased the Lord that they should not live to see the great curse which the Lord had pronounced, to come over the sons of man. Noah and his sons however found grace in the eyes of God, and the Lord selected them to preserve through them seed upon the whole earth.
And it may also be said that that which it said, "But [a love] that is not dependent on something does not ever perish," comes to make known the hope and faith of Israel [when they are] in exile: For it is impossible that the love with which God loves Israel ever perish. For behold the love that God, may He be blessed, has for Israel was not dependent on something at all. And since the love is not dependent on something, the love will not perish. And this thing is apparent. For Scripture states (Genesis 12:1), "And the Lord said to Avraham, 'Get yourself out from your land, etc.'" And the Ramban, may his memory be blessed, asked in this commentary on the Pentateuch (Ramban on Genesis 12:2), [why] Scripture did not recount the virtue of Avraham and his righteousness, as a result of which the [prophetic] word came to him and said, "Get yourself out from your land, etc." And it would have been appropriate that it should first preface [this with] the virtue of Avraham and his righteousness. This is something lacking. For why was [God's] word revealed to him - we still do not know his virtue. And behold you see [this] when the [prophetic] word was revealed to Noach (Genesis 6:13-21): And it was written before this (Genesis 6:8), "And Noach found favor in the eyes of the Lord"; and afterwards, it was written that the word was revealed to him. But with Avraham, about whom it was possible to recount his many righteous deeds, why did it not write [about] his righteousness before this? And we have explained (Netzach Yisrael 11) the reason is because Avraham is the head of our ancestry, and through him was the choice with which God, may He be blessed, chose Israel - as it is written (Nehemiah 9:7), "You are God, who chose Avram." But had it first written the righteous deeds of Avraham, it would come to mind that it was because of the righteous deeds of Avraham that He chose him and his descendants after him. So it would have been a love dependent on something - that being the righteous deeds - and now that his children are not righteous, the love would perish. However now that it did not preface [His choice of Avraham], to mention the righteous deeds of Avraham - it wants to say, it is not because of the righteous deeds of Avraham that He chose Avraham and his descendants. Rather He chose Avraham and his descendants from the angle of themselves, and not because of something. For it would [otherwise] have have possible to say that when that thing perished, the love would [also] perish. And we have explained this in another place, that this is something of very reliable testimony. But we shall not elaborate [here].
Seeing his molten image having proved deceitful, the human repented, and conceived Seth in his image and likeness. Seth conceived Enosh; from them came Enoch who walked before God, knowing and cognizing Him in truth. As it says: “And Enoch walked with God” [Gen. 5:22]. Generations passed until Noah’s arose, the tenth in count since Adam’s. He too knew God with a perfect knowledge, prudence dwelling with Wisdom. Thus Noah found favor in God’s eyes, as it is written: “And Noah found favor” [Gen. 6:8]. Among Noah’s three sons, Shem was chosen, for he was the first born, recognizing his Creator, knowing and cognizing Him in faith. His descendent Ever grasped hold of God’s path, upheld its steps, was chosen from his entire generation to be singled out for fame and praise. By means of a knowledge complete, lucid and pure, Shem and Ever comprehended the rational commandments and statutes divine, setting right the branches on high. And they charged the multitudes to walk in God’s paths. The generations progressed. The tenth after Noah’s was distinguished by the man chosen from the womb since the dawn, our father Abraham. He perceived a knowledge of his Creator transcending his predecessors’, comprehending God’s reality in a manner formerly unknown. He began to call upon God’s name among all of the nations and kingdoms, as it is written: “And there he built an altar to the Lord and called upon God’s name” [Gen. 12:8]. And it says: “He planted an oak in Be‘er Sheva and invoked the name of the Lord, the God of the world” [Gen. 21:33]. Since he took possession of the attribute of divine love, his son Isaac was chosen from among all of his sons and offspring. As it is written: “God said to Abraham: ‘Do not be distressed over the boy or your handmaid; whatever Sarah tells you, do as she says, for it is through Isaac that your offspring will be continued’” [Gen. 21:12]. Isaac attained knowledge of his Creator, he too exhorting his sons to walk in God’s ways, as it is written: “he built an altar there and invoked the Lord by name, pitching there his tent” [Gen. 26:25]. He took divine justice as his portion. When his son Jacob was born, the image of the likeness of the blessed Holy One, engraved on the Throne of Glory, manifested itself in the world. For Jacob grasped the attributes of justice and mercy a path equalized and balanced, so that his ways were imbued with truth and the paths of peace. For fourteen years he studied in Ever’s school and from his father Isaac and his grandfather Abraham, he received the knowledge of God. Thus, shekhinah’s glory was revealed to him. Then the three patriarchs formed a chariot-throne for Him who rides the ancient highest heavens [Ps. 68:34]. They fulfilled the Teaching and commandment, serving their Creator by knowing Him; their worship lacking nothing. “For Abraham obeyed Me and kept My charge: My commandments, My laws and My teachings” [Gen. 26:5].
There is no doubt | that the first man existed, as did Noah, the patriarchs, and the (twelve) tribes. God forbid that the (sages), in attributing both (the Torah and Job) to Moses, meant thereby that the Torah is similar to Job in this respect. Their intention, rather, was to state that the Torah, like (Job), contains fundamental aspects of practical and theoretical philosophy. (Their statement) also teaches us that in the Torah some places contain parables and metaphors, including the episode (in the life) of Abraham regarding the heifer and the she-goat and ram, as well as that entire parable, and the incident of Jacob’s ladder, (5. Gen. 28:12.) etc. This is especially true of this book (of Genesis) in the Torah, for in my opinion it is this book which the sages referred to as “the work of Creation.” (6. BT Megillah 25a, Genesis Rabbah 1.) The most profound part of (Genesis) is the section concluding, “But Noah found grace in the eyes of the Lord.” (7. Gen. 6:8. He means that the “work of Creation” refers essentially to the chapters preceding the flood in Gen. 6. On the importance that Kaspi attaches to the various divisions of the Scriptures, see above Chapter 2.) The book (of Genesis), containing in its entirety all that transpired before the birth of Moses, is the most important book in the Torah. This fact (of it having taken place prior to the birth of Moses) constitutes one of the special aspects of Genesis, for the Book of Exodus, and the following books, were easy (for Moses) to write, having seen everything with his own eyes. It was difficult, however, (to write) of what had occurred thousands of years earlier. Nevertheless, for Moses it was “but a small thing,” (8. BT Berakhot 33b.) for nothing in the past was beyond Moses’ ability to write, even that which occured thousands of years previously. (It was no more difficult) than writing of what was to occur in years to come, as I will explain elsewhere. As a rule, whatever Moses wrote regarding past and future (events), he knew and wrote in accordance with the word (of God), for everything was conveyed to him from the Lord, or if you will, from heaven. (9. Kaspi insists that all of the Torah is from heaven, including all of Deuteronomy, “as those of us who philosophize know” (MK I 110). The final verses of Deuteronomy were likewise included, for “those things that relate to future events are no different from (future predictions in) the rest of the Torah” (MK II 310).) This is especially true of those stories in Genesis referring to the past, for they are all categorical, i.e., anecdotal, (10. In Ṭirat Kesef (MK I 1) Kaspi divides the Torah into two kinds of statements: (a) ’Omer gozer (narrative), (b) ’Eino gozer (prescriptive). Only the former affirms some truth, for a command does not state any facts. He discusses this further in the Ṣeror Ha-Kesef (fol. 231b). Kaspi’s position here is similar to that of Alfarabi in Five Chapters of Logic (MS Vatican 49, fol. 106a), stating: “the philosophical narrative is that which is called demonstrative, and its purpose is to teach the truth and to cause to understand …” This is quoted in Mesch, Studies, p. 86. See also H. Blumberg, “Alfarabi’s Five Chapters on Logic,” PAAJR VI (1934), pp. 119–121.) statements. This is true of many preceding matters. Even though the sages said, “the (entire) Torah given at Sinai was written in black fire upon white fire,” (11. JT Shekalim 6:1, Canticles Rabbah 5:9. The statement does not distinguish between different books of the Torah.) my opinion is that they were referring primarily to Genesis, for it is the most important (of all), being “apples of gold in settings of silver.” (12. Prov. 25:11, which is quoted in the Introduction to the Guide in reference to the exoteric and underlying esoteric levels of Scripture.) | This (last verse) is especially true of Genesis, as it contains the exalted secrets and mysteries of the Torah, as well as the commandments of the heart (13. In Hebrew miṣvot libbiyot. Kaspi divides the commandments into three classes (of the heart, of action, of the tongue). All are necessary, yet the first of these is the most important. As he puts it, “were we angels we would need only the commandments of the intellect [i.e., of the heart] (MK I 6). This classification follows Ibn Ezra’s Yesod Mora’ (Prague, 1833), pp. 27–32, which is referred to in ‘Ammudei Kesef (AM 134). Cf. Mesch, Studies, pp. 84 ff.) that subsequently occur in the Torah in the form of nonanecdotal statements, (14. He is referring to commandments, which are as a class prescriptive, as opposed to the narrative statements which are categorical.) such as “I am the Lord thy God,” (15. Exod. 20:2.) “thou shalt have no other Gods,” (16. Exod. 20:3.) and “Hear, O Israel, the Lord our God, the Lord is one.” (17. Deut. 6:4.) (This is also true of) “thou shalt love …” (18. Deut. 6:5.) and “thou shalt fear.” (19. Lev. 19:14, 32; 25:17, 36, 43.) All these (commandments) come in the book (of Genesis) in narrative and anecdotal form. (20. Cf. above n. 10. Maimonides also explains that Scriptural narrative is a necessary utility for the law, when he says (Guide III:50): “Either they give a correct notion of an opinion that is a pillar of the law, or they rectify some action so that wrongdoing and aggression should not occur between men.”) For this reason the sages praised this book by referring to it as “the work of Creation,” as stated above.
Perhaps we can understand the verse by keeping in mind the Talmud's explanation (Sanhedrin 108) on Genesis 6,8 that "Noach found favour in the eyes of G'd." The Talmud says that even Noach was not really worthy of being saved but he managed to find favour in the eyes of G'd. When Moses prefaced his remarks with the word ואתם, "and you," he may have meant that even you the survivors deserved death; however, due to the fact that you demonstrated your cleaving to G'd at a certain time you are alive as of this day. The meaning of דבקות then is that the Israelites did תשובה before they too perished, and this is what saved them.
כי מצאת חן בעיני ואדעך בשם. "for you have found favour in My eyes and I have become intimate with you by My revealing to you My attribute י־ה־ו־ה." When Moses had previously referred to his having found favour in G'd's eyes he had reversed the relationship of his finding favour and his being granted an insight into the meaning of the Ineffable Name (verse 12). The Torah revealed here that the revelation of the meaning of the attribute of the name י־ה־ו־ה was the mark of the highest degree of finding favour in G'd's eyes. After all, even Noach had found favour in G'd's eyes (Genesis 6,8) but G'd's attribute י־ה־ו־ה had not been revealed to him.
Personally, I would like to add that according to tradition the “prime minister” in that parable is one of the senior ministers at G’d’s court. In order to make plain that the natural born Jews had not been the ones who had initiated the sin of the golden calf, He determined that henceforth the ox would be the primary animal to feature in sacrificial offerings. You will find that similarly the fruit of the עץ הדר, “the tree whose fruit Chavah had eaten in Gan Eden,” became the favourite fruit amongst the four species of plants with which we praise the Lord on the festival of Tabernacles. The fact that the Torah mentions the etrog before the palm frond, a much larger plant, is to indicate that whereas Chavah sinned because she was a victim of deception by the serpent, her husband Adam sinned both in thought and in deed when he ate of that fruit also. We find that history repeats itself in that Adam atoned for his sin by offering an ox as a sacrifice; similarly his descendants, especially highly placed ones, have to offer an ox as their sin-offering when such an offering is called for. This is the deeper meaning of the verse in Hoseah we quoted, that with the very item which their sin consisted of they subsequently pleased the Lord. According to Chulin 60 Adam offered a single-horned bull as his sin-offering. We find a verse which combines both the word שור and the word הדר, thereby alluding to the two examples of the instrument of the sin becoming the instrument of pleasing the Lord. The verse in question is in Deut. 33,17: בכור שורו הדר לו, which we may translate allegorically as: “just as we praise Him with the fruit of the tree הדר, so we atone for our sins by means of the ox, the symbol of original forgiveness.” In a verse preceding the verse from Hoseah we quoted, the prophet said (Hoseah 6,7) והמה כאדם עברו ברית, “they violated the covenant like just like Adam,” an allusion to the comparison of the sin of the golden calf by the Israelites and that of Adam in Gan Eden. On the one hand, the animal which had helped Adam atone for his sin had become the one atoning for the sins of the Israelites. On the other hand, looked at from a philosophical point of view, the Israelites thought that this animal had proven to be the salvation of mankind, i.e. Adam, once, hence it might again become the symbol of their future, seeing Moses had not come back. In fact, Adam had been the original cause of the sin the Israelites participated in. [— My own phraseology in trying to convey this line of reasoning. Ed.] The reason that the Torah permitted just three categories of ritually pure beasts as potential sacrifices for the altar is in deference to the three patriarchs Avraham, Yitzchak, and Yaakov. The ox symbolises Avraham, of whom the Torah wrote that he ran to the cattle in order to serve a meal to the three angels who visited him as reported in Genesis 18,1-15. The sheep is in deference to Yitzchak, when it was offered as a burnt-offering in his stead in Genesis 22,14. The goat was selected in deference to Yaakov who took the two goats at the behest of his mother in order to secure the blessing from his father (Genesis 27,9) (compare Tanchuma Emor 12). These goats were described in the Torah as טובים, “good,” meaning they were to be good both for him personally as well as for his descendants, seeing that by means of two male goats the Jewish people, Yaakov’s descendants, would secure atonement for their sins on the Day of Atonement. When the Torah therefore wrote: “an ox, a sheep, or a goat which will be born, etc.”, it referred to known functions of these animals on behalf of the Jewish people. This is what Solomon had in mind when he wrote in Kohelet 3,15: “What has been already exists, and what is still to come has already been, and G’d always seeks out the pursued.” What Solomon meant was that if someone were to say to you: “if Adam had not sinned at the time when he ate from the tree of knowledge would he still be alive and well nowadays?” You may answer him that the prophet Elijah did not sin and he did indeed not die but is alive to this day. As to the words אשר להיות, “what is still to come,” if someone believes that the idea of G’d resurrecting the dead is something which occurs only in the future [i.e. we have no proof of something like that being possible, Ed.], tell him that it has already occurred, i.e. that both the prophet Elijah, the prophet Elisha, as well as the prophet Ezekiel are on record as having revived the dead (Tanchuma Emor 9). Finally, the words והאלוהים יבקש את הנרדף in the verse from Kohelet which we quoted, means that whereas the righteous pursue (imitate and try to emulate) the other righteous people who preceded them this is normal and appropriate. The wicked persecute both other wicked people as well as righteous people; this is their nature; however, G’d seeks out the persecuted (righteous ones to save them). If you look for proof, read history. Hevel had been persecuted by his brother Kayin; in response G’d turned to Hevel’s offering while rejecting the gift of Kayin (Genesis 4,4-5). Noach had been ridiculed and persecuted by the people of his generation. G’d responded to Noach positively as stated in Genesis 6,8: “Noach found favour in the eyes of G’d.” Shortly afterwards we are told that all the remainder of mankind was wiped out (Genesis 7,23). Avraham was persecuted by Nimrod; he was saved as we know from Nechemyah 9,7 where it is written: “You are the Lord G’d who have chosen Avraham and removed (rescued) him from the fire of the Chaldaens.” Yitzchak was persecuted by the Philistines; in the end Avimelech (King of the Philistines) acknowledged his rigtheousness, G’d’s power and asked to make a treaty with him (Genesis 26,28). Yaakov was persecuted by Esau; nonetheless we have been told in Psalms 135,4: “for G’d chose for Himself Yaakov, Israel, etc.” Joseph was persecuted by his brothers only to become a most successful individual, i.e. “the Lord was with Joseph and he became a successful man” (Genesis 39,2). Moses was persecuted by Pharaoh, but G’d thwarted Pharaoh’s efforts to kill him. The Jewish people were persecuted by the pagans; this is why G’d chose them as His people, as we know from Deut. 14,2: “and the Lord chose you to be His special people.” In our situation we find something parallel. The animals mentioned here are normally the innocent victims of predatory animals. The ox is hunted by the lion, the sheep by the wolf, the goat by the leopard. G’d chose the animals as suitable for sacrificial offerings because they were the persecuted ones, saying: “do not offer Me animals which are pursuers, predators, but certain categories of their victims, the persecuted.”
With ten tests Abraham, our father, was tested - and he withstood them all: The first was 'Ur (which besides being a place name can also mean fire) Kasdim' - that Nimrod dropped him down into the fiery furnace and he was saved. And this is not explicit in the Torah and it is from the words of tradition. But we have a hint about this thing from the Torah; that before Parshat Lech Lecha Meartsekha ouMemoladetekha, Ur Kasdim is mentioned twice above [it], to make known that it was because of that test that he withstood that God, may He be blessed, promised him and brought him to the land [of Israel. This is] like we find with Noah. As at the beginning it is written (Genesis 6:8), "But Noah found favor in the eyes of the Lord," and afterwards in Parshat Eleh Toledot Noach that he was saved from the waters of the flood - [which indicates that it was] because he found favor in his eyes. And the second is that He commanded him to go out from his land and from his birthplace, and he did so. And the third is that is stated (Genesis 12:10), "And there was a famine in the land." And even though the Holy One, blessed be He, promised him and said to him (Genesis 12:3), "And all the families of the earth shall bless themselves by you”; when He brought the famine, he did not question His traits. The fourth is the taking of Sarah to Pharaoh. The fifth is the war of the four kings when he deployed [only] three hundred and eighteen men and trusted in the Holy One, blessed be He; and a miracle was done for him that he was saved and he saved his brothers and all of the property of Sedom and Ammorah. And he endured the events [accepting that it was] for his good and for his merit. The sixth is that he was ninety-nine when he circumcised the flesh of his foreskin [and] placed himself in danger due to his old age, and he was saved. The seventh is the taking of Sarah to Avimelekh. The eighth is when he sent Hagar and Yishmael away by the commandment of God. And [even] if 'the thing was bad in his eyes on account of his son,' he fulfilled the commandment. The ninth was the binding of Yitzchak his son, about which it is written (Genesis 22:12), "For now I know that you fear God.” And did He not know until now - and is not everything revealed and seen in front of Him? Rather when the thing is known to the creatures, the Holy One, blessed be He, calls it, "For now I know that you fear God." And it comes to inform us that [this showed] greater fear of Heaven than all of the other commandments in the Torah. Since with all the tests except for this, He did not say to him "that you fear God" - as this test was the greatest of all of them, since he took his son to bring him up as a sacrifice. The tenth was the burial of Sarah. As it was stated to him (Genesis 13:17), "Get up, walk about the land, through its length and its breadth, for I give it to you”; but when his wife died, he could not find a place to bury her until he bought it - and he did not question.
אלה תולדות יעקב, “the following describes events and problems which Yaakov encountered in his life.” [by the way, Seforno, who lived hundreds of years later than Rash’bam, also accepts the interpretation described as nonsensical by Rash’bam. Ed.] This exegesis is nonsense. Whenever the expression תולדות occurs in the Bible, sometimes this word introduces the names of the grandsons of the party referred to, such as in Genesis 6,9 where the Torah after describing the righteousness of Noach tells us that Noach had three sons and proceeds to give us their names. The names of the sons could not be the purpose of the story there, as we had been told earlier in 5,32 that Noach at the age of 500 sired three sons and we were already told their names. The Torah then continues to describe mankind’s ongoing corruption and that Noach was the only one with whom G’d was pleased. When the Torah commences a second time with the line אלה תולדות נח in 6,9, clearly the Torah does not mean to repeat itself, but it leads to the Torah telling us of Noach’s grandchildren, something that is reported in greater detail in 10,1 under the heading of “and these are the generations of the sons of Noach.” [Perhaps the reason for the repetition of אלה תולדות בני נח in chapter 10, is that if, as the author says, the grandchildren were meant already in chapter 6, now after the deluge, the task of these children to generate a new mankind began in earnest, whereas up to that point they were charged with merely surviving the deluge. Ed.] Just as the Torah reported the growth and development of mankind after the deluge until we have a total of 70 such descendants of Noach being named, so in chapter 36,6 we have been told of the descendants of Esau who have been born in the land of Canaan, i.e. the land in which his father lived. After that, the Torah reported Esau’s further development in Mount Seir, commencing with verse 9 of that chapter. The Torah reports the development of Yaakov’s family in a parallel manner, 35,23 extending through verses 26-27 and listing all his children who had been born in exile, while he was in Padan Aram with Lavan. Now the Torah continues with the words אלה תולדות יעקב, concentrating forthwith on the grandchildren who combine to make up a total of 70 prior to the descent of the family to Egypt. Details of the birth of these various grandchildren are being provided, beginning with the chronicle of what happened to Joseph, who at 17 years of age experienced traumatic events, as a result of which his older brother Yehudah separated from the other brothers and started his own family in Keziv and Adulam, siring three sons, and grandsons respectively, i.e. Shelah, Peretz and Zerach. The history of Yaakov’s family became complicated further with Joseph having been brought to Egypt as a slave where Menashe and Ephrayim were born for him. Having attained high office, Joseph invited his father and family to join him in Egypt so that ultimately 70 members of Yaakov’s family wound up in Egypt. Moses had to record all this in order to substantiate his claim in Deuteronomy 10,22 that “your fathers descended to Egypt when they numbered only 70 persons.”
Genesis 6:1-8
The final pre-Flood section of the text includes a theme common to other ancient tales: the biological mixing of gods and men in dim antiquity. Perhaps this fragment, which initially seems difficult to reconcile with biblical ideas about God, has been retained here to round out a picture familiar to ancient readers, and to recall the early closeness of the divine and the human which, according to many cultures, later dissolved. It is also possible that the episode serves as another example of a world that has become disordered, thus providing further justification for a divinely ordered destruction. The stage is set for the Flood by means of a powerful sound reference. In 5:29 Noah was named, ostensibly to comfort his elders’ “sorrow” over human “pains” in tilling the soil. Here (6:6), however, the meaning of the name has been ironically reversed. The one who was supposed to bring comfort only heralds God’s own being “sorry” and “pained” (vv. 6–7). A similar ironic wordplay, where the audience knows what the name-bestower does not, occurs in Ex. 2:3; curiously, the hero of that passage, the baby Moses, is also connected with an “ark”—the term for the little basket in which he is set adrift.
[77] Exactly, then, as God has conceived a hatred for pleasure and the body without giving reasons, so too has he promoted goodly natures apart from any manifest reason, pronouncing no action of theirs acceptable before bestowing his praises upon them. For should anyone ask why the prophet says that Noah found grace in the sight of the Lord God (Gen. 6:8) when as yet he had, so far as our knowledge goes, done no fair deed, we shall give a suitable answer to the effect that he is shown to be of an excellent nature from his birth, for Noah means “rest” or “righteous.” But it cannot but be that he who rests from sinful and unrighteous acts and rests upon what is noble and lives in fellowship with righteousness, should find favour with God.
[70] Such are the points which needed to be established as preliminaries to our inquiry. We must return to the original question which caused us difficulty, namely, what thought is suggested by the words “I was wroth in that I made them.” Perhaps then he wishes to shew us that the bad have become what they are through the wrath of God and the good through His grace. For the next words are “but Noah found grace with Him” (Gen. 6:8).
[86] Now let us consider what is meant by “Noah found grace before the Lord God” (Gen. 6:8). Finders sometimes find again what they possessed and have lost, sometimes what they did not own in the past and now gain for the first time. People who seek exactitude in the use of words are wont to call the process in the second case “finding” or “discovery” and in the first “refinding” or “recovery.”
[109] But we must observe that he says that Noah was well pleasing to the Potencies of the Existent, to the Lord and to God (Gen. 6:8), but Moses to Him who is attended by the Potencies, and without them is only conceived of as pure being. For it is said with God as speaker, “thou hast found grace with Me” (Exod. 33:17), in which words He shews Himself as Him who has none other with Him.
Why it is afterwards said, that Noah found grace in the sight of the Lord? (Genesis 6:8).
Why it is afterwards said, that Noah found grace in the sight of the Lord? (Genesis 6:8). In the first place, the time calls for a comparison; since all the rest of mankind has been rejected for their ingratitude, he places the just man in the place of them all, asserting that he had found favour with God, not because he alone was deserving of favour, when the whole universal body of the human race had had benefits and mercies heaped on them, but because he alone had seemed to be mindful of the kindnesses which he had received. In the second place, when the whole generation had been given over to destruction, with the exception of one single family, it followed inevitably that that remaining household should be asserted to have shown itself worthy of the divine grace, that it might be, as it were, a seed and a spark of a new race of mankind. And what could be a greater grace and mercy than that the man, of whom this is said, should be at the same time the end and beginning of the family of mankind?
It is not permissible to make a scroll of the Shema‘ or of the Hallel for children, (Extracts from Scripture may not be made for study by children.) but if the scribe intends to add to it, it is permissible. (From ‘but if’ to ‘permissible’ is an addition by GRA.) R. Judah permits the writing of a scroll from In the beginning (Gen. 1, 1.) to the story of the flood, (i.e. to Gen. 6, 8. In each instance the extract is a connected theme.) and from the beginning of Leviticus to And it came to pass on the eighth day; (Lev. 9, 1.) but in the case of all the other books [of Scripture the writing of extracts is] forbidden. (Only in the case of the Pentateuch were the two extracts mentioned allowed to be written for the instruction of children. V adds here, ‘if he intends to add to it, it is permitted’.)
But Noach found favor [mercy] in the eyes of [before] Adonoy.
But Noah, because he was righteous in his generation, found favour and mercy before the Lord.
But Noah, who was righteous, found favour before the Lord.